# *Sri Caitanya*-caritamrta

*Sri Caitanya*-caritamrta - 1975 Edition



Table of Contents



His Divine Grace

A.C. Bhaktivedanta Swami Prabhupāda

Founder-Ācārya of the International Society for Krishna Consciousness





Cc. Preface

Cc. Introduction

*Cc. Adi*-lila Adi 1: The Spiritual Masters

Adi 2: Sri Caitanya Mahaprabhu Is the Supreme Personality of Godhead

Adi 3: The External Reasons for Lord Caitanya's Appearance

Adi 4: The Confidential Reasons for Lord Caitanya's Appearance

Adi 5: The Glories of Lord Nityananda Balarama

Adi 6: The Glories of Sri Advaita Acarya

Adi 7: Lord Caitanya in Five Features

Adi 8: The Author Receives the Orders of Krsna and Guru

Adi 9: The Tree of Devotional Service

Adi 10: The Trunk, Branches and Subbranches of the Caitanya Tree

Adi 11: The Expansions of Lord Nityananda

Adi 12: The Expansions of Advaita Acarya and Gadadhara Pandita

Adi 13: The Advent of Lord Sri Caitanya Mahaprabhu

Adi 14: Lord Caitanya's Childhood Pastimes

*Adi 15: The Lord's Pauganda*-lila

Adi 16: The Pastimes of the Lord in His Childhood and Youth

Adi 17: The Pastimes of Lord Caitanya Mahaprabhu in His Youth





*Cc. Madhya*-lila Madhya 1: The Later Pastimes of Lord Sri Caitanya Mahaprabhu

Madhya 2: The Ecstatic Manifestations of Lord Sri Caitanya Mahaprabhu

Madhya 3: Lord Sri Caitanya Mahaprabhu's Stay at the House of Advaita Acarya

Madhya 4: Sri Madhavendra Puri's Devotional Service

*Madhya 5: The Activities of Saksi*-gopala

Madhya 6: The Liberation of Sarvabhauma Bhattacarya

Madhya 7: The Lord's Tour of South India

Madhya 8: Talks Between Sri Caitanya Mahaprabhu and Ramananda Raya

Madhya 9: Lord Sri Caitanya Mahaprabhu's Travels to the Holy Places

Madhya 10: The Lord's Return to Jagannatha Puri

*Madhya 11: The Beda*-kirtana Pastimes of Sri Caitanya Mahaprabhu

Madhya 12: The Cleansing of the Gundica Temple

*Madhya 13: The Ecstatic Dancing of the Lord at Ratha*-yatra

Madhya 14: Performance of the Vrndavana Pastimes

Madhya 15: The Lord Accepts Prasada at the House of Sarvabhauma Bhattacarya

Madhya 16: The Lord's Attempt to Go to Vrndavana

Madhya 17: The Lord Travels to Vrndavana

Madhya 18: Lord Sri Caitanya Mahaprabhu's Visit to Sri Vrndavana

Madhya 19: Lord Sri Caitanya Mahaprabhu Instructs Srila Rupa Gosvami

Madhya 20: Lord Sri Caitanya Mahaprabhu Instructs Sanatana Gosvami in the Science of the Absolute Truth

Madhya 21: The Opulence and Sweetness of Lord Sri Krsna

Madhya 22: The Process of Devotional Service

*Madhya 23: Life's Ultimate Goal*-Love of Godhead

*Madhya 24: The Sixty*-One Explanations of the Atmarama Verse

Madhya 25: How All the Residents of Varanasi Became Vaisnavas





*Cc. Antya*-lila Antya 1: Srila Rupa Gosvami's Second Meeting With the Lord

Antya 2: The Chastisement of Junior Haridasa

Antya 3: The Glories of Srila Haridasa Thakura

Antya 4: Sanatana Gosvami Visits the Lord at Jagannatha Puri

Antya 5: How Pradyumna Misra Received Instructions from Ramananda Raya

Antya 6: The Meeting of Sri Caitanya Mahaprabhu and Raghunatha dasa Gosvami

Antya 7: The Meeting of Sri Caitanya Mahaprabhu and Vallabha Bhatta

Antya 8: Ramacandra Puri Criticizes the Lord

Antya 9: The Deliverance of Gopinatha Pattanayaka

Antya 10: Sri Caitanya Mahaprabhu Accepts Prasada from the Devotees

Antya 11: The Passing of Haridasa Thakura

Antya 12: The Loving Dealings Between Lord Sri Caitanya Mahaprabhu and Jagadananda Pandita

Antya 13: Pastimes with Jagadananda Pandita and Raghunatha Bhatta Gosvami

Antya 14: Lord Sri Caitanya Mahaprabhu's Feelings of Separation from Krsna

Antya 15: The Transcendental Madness of Lord Sri Caitanya Mahaprabhu

Antya 16: Lord Sri Caitanya Mahaprabhu Tastes Nectar from the Lips of Lord Sri Krsna

Antya 17: The Bodily Transformations of Lord Sri Caitanya Mahaprabhu

Antya 18: Rescuing the Lord from the Sea

Antya 19: The Inconceivable Behavior of Lord Sri Caitanya Mahaprabhu

Antya 20: The Siksastaka Prayers

Cc. 1975: Concluding Words





Preface





*There is no difference between the teachings of Lord Caitanya presented here and the teachings of Lord Kṛṣṇa in the Bhagavad*-gītā. The teachings of Lord Caitanya are practical demonstrations of Lord Kṛṣṇa's teachings. Lord Kṛṣṇa's ultimate instruction in the Bhagavad-gītā is that everyone should surrender unto Him, Lord Kṛṣṇa. Kṛṣṇa promises to take immediate charge of such a surrendered soul. The Lord, the Supreme Personality of Godhead, is already in charge of the maintenance of this creation by virtue of His plenary expansion, Kṣīrodakaśāyī Viṣṇu, but this maintenance is not direct. However, when the Lord says that He takes charge of His pure devotee, He actually takes direct charge. A pure devotee is a soul who is forever surrendered to the Lord, just as a child is surrendered to his parents or an animal to its master. In the surrendering process, one should: (1) accept things favorable for discharging devotional service, (2) reject things unfavorable, (3) believe firmly in the Lord's protection, (4) feel exclusively dependent on the mercy of the Lord, (5) have no interest separate from the interest of the Lord, and (6) always feel oneself meek and humble.



*The Lord demands that one surrender unto Him by following these six guidelines, but the unintelligent so*-called scholars of the world misunderstand these demands and urge the general mass of people to reject them. At the conclusion of the Ninth Chapter of the Bhagavad-gītā, Lord Kṛṣṇa directly says, "Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me, and worship Me. Being completely absorbed in Me, surely you will come to Me." (Bg. 9.34) However, the scholarly demons misguide the masses of people by directing them to the impersonal, unmanifest, eternal, unborn truth rather than the Personality of Godhead. The impersonalist Māyāvādī philosophers do not accept that the ultimate aspect of the Absolute Truth is the Supreme Personality of Godhead. If one desires to understand the sun as it is, one must first face the sunshine and then the sun globe, and after entering into that globe, one may come face to face with the predominating deity of the sun. Due to a poor fund of knowledge, the Māyāvādī philosophers cannot go beyond the Brahman effulgence, which may be compared to the sunshine. The Upaniṣads confirm that one has to penetrate the dazzling effulgence of Brahman before one can see the real face of the Personality of Godhead.



Lord Caitanya therefore teaches direct worship of Lord Kṛṣṇa, who appeared as the foster child of the King of Vraja. He also suggests that the place known as Vṛndāvana is as good as Lord Kṛṣṇa because there is no difference between the name, quality, form, pastimes, entourage and paraphernalia of Lord Kṛṣṇa and Lord Kṛṣṇa Himself. That is the absolute nature of the Absolute Truth.



*Lord Caitanya also recommended that the highest mode of worship in the highest perfectional stage is the method practiced by the damsels of Vraja. These damsels (gopīs, or cowherd girls) simply loved Kṛṣṇa without a motive for material or spiritual gain. Lord Caitanya also recommended Śrīmad*-Bhāgavatam as the spotless narration of transcendental knowledge, and He pointed out that the highest goal in human life is to develop unalloyed love for Kṛṣṇa, the Supreme Personality of Godhead.



*Lord Caitanya's teachings are identical to those given by Lord Kapila, the original propounder of sāṅkhya-yoga, the sāṅkhya system of philosophy. This authorized system of yoga recommends meditation on the transcendental form of the Lord. There is no question of meditating on something void or impersonal. One can meditate on the transcendental form of Lord Viṣṇu even without practicing involved sitting postures. Such meditation is called perfect samādhi. This perfect samādhi is verified at the end of the Sixth Chapter of the Bhagavad-gītā, where Lord Kṛṣṇa says, "And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me*-he is the most intimately united with Me in yoga and is the highest of all. That is My opinion." (Bg. 6.47)



*Lord Caitanya instructed the mass of people in the sāṅkhya philosophy of acintya-bhedābheda-tattva, which maintains that the Supreme Lord is simultaneously one with and different from His creation. Lord Caitanya taught this philosophy through the chanting of the holy name of the Lord. He taught that the holy name of the Lord is the sound incarnation of the Lord and that since the Lord is the absolute whole, there is no difference between His holy name and His transcendental form. Thus by chanting the holy name of the Lord one can directly associate with the Supreme Lord by sound vibration. As one practices this sound vibration, one passes through three stages of development: the offensive stage, the clearing stage and the transcendental stage. In the offensive stage one may desire all kinds of material happiness, but in the second stage one becomes clear of all material contamination. When one is situated on the transcendental stage, one attains the most coveted position*-the stage of loving God. Lord Caitanya taught that this is the highest stage of perfection for human beings.



Yoga practice is essentially meant for controlling the senses. The central controlling factor of all the senses is the mind; *therefore one first has to practice controlling the mind by engaging it in Kṛṣṇa consciousness. The gross activities of the mind are expressed through the external senses, either for the acquiring of knowledge or for the functioning of the senses in accordance with the will. The subtle activities of the mind are thinking, feeling and willing. Depending on one's consciousness, the individual is either polluted or clear. If one's mind is fixed on Kṛṣṇa (His name, quality, form, pastimes, entourage and paraphernalia), all one's activities*-both subtle and gross-become favorable. The Bhagavad-gītā's process of purifying consciousness is the process of fixing one's mind on Kṛṣṇa by talking of His transcendental activities, cleansing His temple, going to His temple, seeing the beautiful transcendental form of the Lord nicely decorated, hearing His transcendental glories, tasting food offered to Him, associating with His devotees, smelling the flowers and Tulasī leaves offered Him, engaging in activities for the Lord's interest, etc. No one can bring the activities of the mind and senses to a stop, but one can purify these activities through a change in consciousness. This change is indicated in the Bhagavad-gītā when Kṛṣṇa tells Arjuna of the knowledge of yoga whereby one can work without fruitive results: "O son of Pṛthā, when you act in such knowledge you can free yourself from the bondage of works." (Bg. 2.39) A human being is sometimes restricted in sense gratification due to certain circumstances, such as disease, but this is not the prescription for giving up sense gratification. Without knowing the actual process by which the mind and senses can be controlled, less intelligent men either try to stop the mind and senses by force, or they give in to them and are carried away by the waves of sense gratification.



*The regulative principles and rules of yoga-the various sitting postures and breathing exercises performed in an attempt to withdraw one's senses from the sense objects*-are methods meant for those who are too much engrossed in the bodily conception of life. The intelligent man who is situated in Kṛṣṇa consciousness does not try to forcibly stop his senses from acting. Rather, he engages his senses in the service of Kṛṣṇa. No one can stop a child from playing by leaving him inactive. A child can be stopped from engaging in nonsense by being engaged in superior activities. The forceful restraint of sense activities by the eight principles of yoga is recommended for inferior men. Being engaged in the superior activities of Kṛṣṇa consciousness, superior men naturally retire from the inferior activities of material existence.



*In this way Lord Caitanya teaches the science of Kṛṣṇa consciousness. That science is absolute. Dry mental speculators try to restrain themselves from material attachment, but it is generally found that the mind is too strong to be controlled and that it drags them down to sensual activities. A person in Kṛṣṇa consciousness does not run this risk. One has to engage one's mind and senses in Kṛṣṇa conscious activities, and Lord Caitanya teaches one how to do this in practice. Before accepting sannyāsa (the renounced order), Lord Caitanya was known as Viśvambhara. The word viśvambhara refers to one who maintains the entire universe and who leads all living entities. This maintainer and leader appeared as Lord Sri Kṛṣṇa Caitanya to give humanity these sublime teachings. Lord Caitanya is the ideal teacher of life's prime necessities. He is the most munificent bestower of love of Kṛṣṇa. He is the complete reservoir of all mercies and good fortune. As confirmed in Śrīmad*-Bhāgavatam, the Bhagavad-gītā, the Mahābhārata, and the Upaniṣads, Kṛṣṇa is the Supreme Personality of Godhead Himself and is worshipable by everyone in this age of disagreement. Everyone can join in His saṅkīrtana movement. No previous qualification is necessary. Just by following His teachings, anyone can become a perfect human being. If a person is fortunate enough to be attracted by Lord Caitanya's features, he is sure to be successful in his life's mission. In other words, those who are interested in attaining spiritual existence can easily be released from the clutches of māyā by the grace of Lord Caitanya. The teachings presented in this book are nondifferent from the Lord.



Engrossed in the material body, the conditioned soul increases the pages of history by all kinds of material activities. The teachings of Lord Caitanya can help human society stop such unnecessary and temporary activities. By these teachings, humanity can be elevated to the topmost platform of spiritual activity. These spiritual activities actually begin after liberation from material bondage. Such liberated activities in Kṛṣṇa consciousness constitute the goal of human perfection. The false prestige one acquires by attempting to dominate material nature is illusory. Illuminating knowledge can be acquired from the teachings of Lord Caitanya, and by such knowledge one can advance in spiritual existence.



Everyone has to suffer or enjoy the fruits of his activity; no one can check the laws of material nature that govern such things. As long as one is engaged in fruitive activity, one is sure to be baffled in the attempt to attain the ultimate goal of life. I sincerely hope that by understanding the teachings of Lord Caitanya, human society will experience a new light of spiritual life, which will open the field of activity for the pure soul.



oṁ tat sat

A.C. Bhaktivedanta Swami

March 14, 1968

The Birthday of Lord Caitanya

*Śrī Śrī Rādhā*-Kṛṣṇa Temple

New York, N.Y.





Introduction



*(Originally delivered as five morning lectures on the Caitanya-caritāmṛta*-the authoritative biography of Lord Caitanya Mahāprabhu by Kṛṣṇadāsa Kavirāja Gosvāmī-before the International Society for Krishna Consciousness, New York City, April 10-14, 1967.)





*The word caitanya means "living force." As living entities, we can move, but a table cannot because it does not possess living force. Movement and activity may be considered signs or symptoms of the living force. Indeed, it may be said that there can be no activity without the living force. Although the living force is present in the material condition, it is not amṛta, immortal. The words caitanya*-caritāmṛta, then, may be translated as "the character of the living force in immortality."



*But how is this living force displayed immortally? It is not displayed by man or any other creature in this material universe, for none of us are immortal in these bodies. We possess the living force, we perform activities, and we are immortal by our nature and constitution, but the material condition into which we have been put does not allow our immortality to be displayed. It is stated in the Kaṭha Upaniṣad that eternality and the living force belong both to ourselves and God. Although this is true in that both God and ourselves are immortal, there is a difference. As living entities, we perform many activities, but we have a tendency to fall down into material nature. God has no such tendency. Being all*-powerful, He never comes under the control of material nature. Indeed, material nature is but one display of His inconceivable energies.



From the ground we may see only clouds in the sky, but if we fly above the clouds we can see the sun shining. From the sky, skyscrapers and cities seem very tiny; similarly, from God's position this entire material creation is insignificant. The tendency of the conditioned living entity is to come down from the heights, where everything can be seen in perspective. God, however, does not have this tendency. The Supreme Lord is not subject to fall down into illusion (māyā), any more than the sun is subject to fall beneath the clouds. Because the Supreme Lord is not subject to illusion, He is unconditioned; *because we, as finite living entities, are prone to fall into illusion, we are called conditioned. Impersonalist philosophers (Māyāvādīs) maintain that both the living entity and God Himself are under the control of māyā when they come into this material world. This may be true of the living entity, but it is not true of God, for in all instances the material energy is working under His direction. Those who think the Supreme Lord is subject to material conditioning are called fools by Kṛṣṇa Himself in the Bhagavad*-gītā (9.11):



avajānanti māṁ mūḍhā

mānuṣīṁ tanum āśritam

paraṁ bhāvam ajānanto

*mama bhūta*-maheśvaram





"Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be." (Bg. 9.11)





*Lord Caitanya Mahāprabhu should not be considered one of us. He is Kṛṣṇa Himself, the supreme living entity, and as such He never comes under the cloud of māyā. Kṛṣṇa, His expansions and even His higher devotees never fall into the clutches of illusion. Lord Caitanya came to earth simply to preach kṛṣṇa*-bhakti, love of Kṛṣṇa. In other words, He is Lord Kṛṣṇa Himself teaching the living entities the proper way to approach Kṛṣṇa. He is like a teacher who, seeing a student doing poorly, takes up a pencil and writes, saying, "Do it like this: A, B, C." From this one would not foolishly think that the teacher is learning his ABC's. Similarly, although Lord Caitanya appears in the guise of a devotee, we should not foolishly think He is an ordinary human being; we should always remember that Lord Caitanya is Kṛṣṇa (God) Himself teaching us how to become Kṛṣṇa conscious, and we must study Him in that light.



*In the Bhagavad*-gītā (18.66) Lord Kṛṣṇa sets forth the highest religious principle in this way:



*sarva*-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

*ahaṁ tvāṁ sarva*-pāpebhyo

mokṣayiṣyāmi mā śucaḥ





"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear."





*This may seem to be a simple instruction to follow, but invariably our reaction is, "Oh, surrender? Give up? But I have so many responsibilities." And māyā, illusion, says to us, "Don't do it, or you'll be out of my clutches. Just stay in my clutches, and I'll kick you." It is a fact that we are constantly being kicked by māyā, just as the male ass is kicked in the face by the she*-ass when he comes for sex. Similarly, cats and dogs are always fighting and whining when they have sex. These are the tricks of nature. Even an elephant in the jungle is caught by the use of a trained she-elephant who leads him into a pit.



*Māyā has many activities, and in the material world her strongest shackle is the female. Of course, in actuality we are neither male nor female, for these designations refer only to the outer dress, the body. We are all actually Kṛṣṇa's servants. In conditioned life, however, we are shackled by iron chains in the form of beautiful women. Thus every male is bound by sex life, and therefore when one attempts to gain liberation from the material clutches, one must first learn to control the sex urge. Unrestricted sex puts one fully in the clutches of illusion. Lord Caitanya Mahāprabhu officially renounced this illusion at the age of twenty*-four, although His wife was sixteen and His mother seventy and He was the only male member of the family. Although He was a brāhmaṇa and was not rich, He took sannyāsa, the renounced order of life, and thus extricated Himself from family entanglement.



If we wish to become fully Kṛṣṇa conscious, we have to give up the shackles of māyā. Or, if we remain with Māyā, we should live in such a way that we will not be subject to illusion. It is not necessary for a man to abandon his family, for there were many householders among Lord Caitanya's closest devotees. What must be renounced is the propensity for material enjoyment. Although Lord Caitanya approved of a householder having regulated sex in marriage, He was very strict with those in the renounced order, and He even banished Junior Haridāsa for glancing lustfully at a woman. The point is that one must take up a particular path and stick to it, obeying all the rules and regulations necessary for success in spiritual life. Lord Caitanya's mission was to teach the path of Kṛṣṇa consciousness to all men and thereby enable them to partake of the immortality of spiritual life.



*From the Caitanya*-caritāmṛta we learn how Lord Caitanya taught people to become immortal, and thus the title may be properly translated as "the immortal character of the living force." The supreme living force is the Supreme Personality of Godhead. He is also the supreme entity. There are innumerable living entities, and all of them are individuals. This is very easy to understand: We are all individual in thought and desires, and the Supreme Lord is also an individual person. He is different, though, in that He is the leader, the one whom no one can excel. Among the minute living entities, one being can excel another in one capacity or another. Like each of these living entities, the Lord is an individual, but He is different in that He is the supreme individual. God is also infallible, and in the Bhagavad-gītā He is addressed as Acyuta, which means "He who never falls down." This name is indicated because in the Bhagavad-gītā Arjuna had fallen into delusion but Kṛṣṇa had not. We often hear it said that God is infallible, and in the Bhagavad-gītā (14.19) Kṛṣṇa states,



nānyaṁ guṇebhyaḥ kartāraṁ

yadā draṣṭānupaśyati

guṇebhyaś ca paraṁ vetti

*mad*-bhāvaṁ so 'dhigacchati





"When a person properly sees that in all activities no other performer is at work than these modes of nature and he knows the Supreme Lord, who is transcendental to all these modes, he attains My spiritual nature." (Bg. 14.19)





*Thus we should not think that Kṛṣṇa is overpowered by the material potency when He is in the material world. Kṛṣṇa and His incarnations are not under the control of material nature. They are totally free. Indeed, in Śrīmad*-Bhāgavatam one who has a godly nature is actually defined as one who is not affected by the modes of material nature, although in material nature. If even a devotee can attain this freedom, then what to speak of the Supreme?



*The real question is, How can we remain unpolluted by material contamination while in the material world? It was Rūpa Gosvāmī who explained that we can remain uncontaminated while in the world if we simply make it our ambition to serve Kṛṣṇa. One may then justifiably ask, "How can I serve?" Obviously this is not simply a matter of meditation, which is just an activity of the mind, but of practical work. Love of Kṛṣṇa's service can be attained only by working for Kṛṣṇa. In such work, we should leave no resource unused. Whatever is there, whatever we have, should be used for Kṛṣṇa. We can use everything: typewriters, automobiles, airplanes, missiles-anything. If we simply speak to people about Kṛṣṇa consciousness, we are also rendering service. If our minds, senses, speech, money and energies are thus engaged in the service of Kṛṣṇa, we cannot be considered to exist in material nature. By virtue of spiritual consciousness, or Kṛṣṇa consciousness, we transcend the platform of material nature. It is a fact that Kṛṣṇa, His expansions and His devotees-that is, those who work for Him*-are not in material nature, although people with a poor fund of knowledge think that they are.



*The Caitanya*-caritāmṛta teaches that the spirit soul is immortal and that our activities in the spiritual world are also immortal. The Māyāvādīs, who hold to the view that the Absolute is impersonal and formless, contend that a realized soul has no need to talk. However, the Vaiṣṇavas, who are devotees of Kṛṣṇa, contend that when one reaches the stage of realization, he really begins to talk. "Previously we only talked of nonsense," the Vaiṣṇava says. "Now let us begin our real talks, talks of Kṛṣṇa." The Māyāvādīs are also fond of using the example of the waterpot, maintaining that when a pot is not filled with water it makes a sound, but that when it is filled it makes no sound. But are we waterpots? How can we be compared to them? A good analogy utilizes as many similarities between two objects as possible. A waterpot is not an active living force, but we are. Ever-silent meditation may be adequate for a waterpot, but not for us. Indeed, when a devotee realizes how much he has to say about Kṛṣṇa, twenty-four hours in a day are not sufficient. It is the fool who is celebrated as long as he does not speak, for when he breaks his silence his lack of knowledge is exposed. The Caitanya-caritāmṛta shows that there are many wonderful things to discover by glorifying the Supreme.



*In the beginning of the Caitanya*-caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī writes, "I offer my respects to my spiritual masters." He uses the plural here to indicate the disciplic succession. It is not that he offers obeisances to his spiritual master alone but to the whole paramparā, the chain of disciplic succession beginning with Lord Kṛṣṇa Himself. Thus the guru is addressed in the plural to show the author's highest respect for all the Vaiṣṇavas. After offering obeisances to the disciplic succession, the author pays obeisances to all other devotees, Godbrothers, the expansions of Godhead and the first manifestation of Kṛṣṇa's energy. Lord Caitanya Mahāprabhu (sometimes called Kṛṣṇa Caitanya) is the embodiment of all of these; He is God, guru, devotee and the expansion of God. As His associate Nityānanda, He is the first manifestation of energy; as Advaita, He is an incarnation; as Gadādhara, He is the internal potency; and as Śrīvāsa, He is the marginal living entity. Thus Kṛṣṇa should not be thought of as being alone but should be considered as eternally existing with all His manifestations, as described by Rāmānujācārya. In the Viśiṣṭādvaita philosophy, God's energies, expansions and incarnations are considered to be oneness in diversity. In other words, God is not separate from all of these; everything together is God.



*Actually, the Caitanya*-caritāmṛta is not intended for the novice, for it is the postgraduate study of spiritual knowledge. Ideally, one begins with the Bhagavad-gītā and advances through Śrīmad-Bhāgavatam to the Caitanya-caritāmṛta. Although all these great scriptures are on the same absolute level, for the sake of comparative study the Caitanya-caritāmṛta is considered to be on the highest platform. Every verse in it is perfectly composed. Indeed, Lord Caitanya and Lord Nityānanda are compared to the sun and the moon in that They dissipate the darkness of the material world. In this instance both the sun and the moon have risen together, and it is proper to offer obeisances directly to Lord Caitanya and Lord Nityānanda.



*In the Western world, where the glories of Lord Caitanya are relatively unknown, one may inquire, "Who is Kṛṣṇa Caitanya?" The scriptural conclusion in answer to that question is that He is the Supreme Personality of Godhead. Generally, in the Upaniṣads the Supreme Absolute Truth is described in an impersonal way, but the personal aspect of the Absolute Truth is mentioned in the Īśopaniṣad, where, after a description of the all*-pervading, we find the following verse:



hiraṇmayena pātreṇa

satyasyāpihitaṁ mukham

tat tvaṁ pūṣann apāvṛṇu

*satya*-dharmāya dṛṣṭaye





"O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee." (*Śrī Īśopaniṣad* 15)





The impersonalists do not have the power to go beyond the effulgence of God and arrive at the personality from whom this effulgence is emanating. At the end of the Īśopaniṣad, however, there is a hymn to the Personality of Godhead. It is not that the impersonal Brahman is denied; *it is also described, but that Brahman is considered to be the glaring effulgence of the body of Lord Caitanya. In other words, Śrī Kṛṣṇa Caitanya is the basis of the impersonal Brahman. It is also stated by Kṛṣṇa in the Bhagavad*-gītā (14.27) that the impersonal Brahman rests on Him: brahmaṇo hi pratiṣṭhāham. The Paramātmā, or Supersoul, who is present within the heart of every living entity and within every atom of the universe, is but the partial representation of Lord Caitanya. Śrī Kṛṣṇa Caitanya is therefore the basis of Brahman and the Supreme Personality of Godhead as well. As the Supreme He is full in six opulences: wealth, fame, strength, beauty, knowledge and renunciation. In short, we should know that He is Kṛṣṇa, God, and that nothing is equal to or greater than Him. There is nothing superior to be conceived. He is the Supreme Person.



It was Rūpa Gosvāmī, a confidential devotee taught for more than ten days continuously by Lord Caitanya, who wrote:



*namo mahā*-vadānyāya

*kṛṣṇa*-prema-pradāya te

*kṛṣṇāya kṛṣṇa*-caitanya-

*nāmne gaura*-tviṣe namaḥ





*"I offer my respectful obeisances unto the Supreme Lord Śrī Kṛṣṇa Caitanya, who is more magnanimous than any other avatāra, even Kṛṣṇa Himself, because He is bestowing freely what no one else has ever given*-pure love of Kṛṣṇa."





*It is not that Lord Caitanya teaches a long and elaborate path to God realization. He is completely spiritual, and He begins from the point of surrender to Kṛṣṇa. He does not pursue the paths of karma*-yoga or jñāna-yoga or haṭha-yoga but begins at the end of material existence, at the point where one gives up all material attachment. In the Bhagavad-gītā Kṛṣṇa begins His teachings by distinguishing the soul from matter, and in the Eighteenth Chapter He concludes at the point where the soul surrenders to Him in devotion. The Māyāvādīs would have all talk cease there, but at that point the real discussion only begins. It is the Vedānta-sūtra which begins, athāto brahma-jijñāsā: "Now let us begin to inquire about the Supreme Absolute Truth." Rūpa Gosvāmī thus praises Lord Caitanya as the most munificent incarnation of all, for He gives the greatest gift by indicating the highest form of devotional service. In other words, He answers the most important inquiries that anyone can make.



*There are different stages of devotional service and God realization. Strictly speaking, anyone who accepts the existence of God is situated in devotional service. To acknowledge that God is great is something, but not much. Lord Caitanya, preaching as an ācārya, a great teacher, taught that we can enter into a relationship with God and actually become God's friend. In the Bhagavad*-gītā Kṛṣṇa showed Arjuna His universal form because Arjuna was His "very dear friend." Upon seeing Kṛṣṇa as the Lord of the universes, however, Arjuna actually asked Kṛṣṇa to forgive the familiarity of his friendship. Lord Caitanya goes beyond this point. Through Lord Caitanya we can become friends with Kṛṣṇa, and there is no limit to this friendship. We can become friends of Kṛṣṇa not in awe or adoration but in complete freedom. We can even relate to God as His father. This is not only the philosophy of the Caitanya-caritāmṛta but of Śrīmad-Bhāgavatam as well. There are no other scriptures in the world in which God is treated as the son of a devotee. Usually God is seen as the almighty father who supplies the demands of His sons. The great devotees, however, sometimes treat God as a son in their execution of devotional service. The son demands, and the father supplies, and in supplying Kṛṣṇa the devotee becomes like a father. Instead of taking from God, we give to God. It was in this relationship that Kṛṣṇa's mother, Yaśodā, told the Lord, "Here, eat this or You'll die. Eat nicely." In this way Kṛṣṇa, although the proprietor of everything, depends on the mercy of His devotee. This is a uniquely high level of friendship, in which the devotee actually believes himself to be the father of Kṛṣṇa.



However, Lord Caitanya's greatest gift was His teaching that Kṛṣṇa can be actually treated as one's lover. In this relationship the Lord is so much attached that He expresses His inability to reciprocate. Kṛṣṇa was so obliged to the gopīs, the cowherd girls of Vṛndāvana, that He felt unable to return their love. "I cannot repay your love," He told them. "I have no more assets to return." Thus devotional service is performed on this excellent platform, and knowledge of the devotee's relationship to Kṛṣṇa as lover and beloved was given by Caitanya Mahāprabhu. Therefore Rūpa Gosvāmī wrote of Lord Caitanya: "Devotional service in the relationship of lover and beloved is the highest platform, the glorious platform Lord Caitanya has contributed, and it was never given by any previous incarnation or ācārya. Lord Caitanya is Kṛṣṇa in a yellow complexion, and He is Śacīnandana, the son of mother Śacī. May you always keep Him in your hearts. It will be easy to understand Kṛṣṇa through Him." Thus Caitanya Mahāprabhu came to deliver Kṛṣṇa. His method of deliverance was not meditation, fruitive activities or scriptural study, but love.



We have often heard the phrase "love of Godhead." How far this love of Godhead can actually be developed can be learned from the Vaiṣṇava philosophy. Theoretical knowledge of love of God can be found in many places and in many scriptures, but what that love of Godhead actually is and how it is developed can be found in Vaiṣṇava literature. It is the unique and highest development of love of God that is given by Caitanya Mahāprabhu.



*Even in this material world we can have a little sense of love. How is this possible? It is due to the love which is found in the Godhead. Whatever we find within our experience within this conditioned life is situated in the Supreme Lord, who is the ultimate source of everything. In our original relationship with the Supreme Lord there is real love, and that love is reflected pervertedly through material conditions. Our real love is continuous and unending, but because that love is reflected pervertedly in this material world, it lacks continuity and is inebriating. If we want real, transcendental love, we have to transfer our love to the supreme lovable object*-the Supreme Personality of Godhead. This is the basic principle of Kṛṣṇa consciousness.



In material consciousness we are trying to love that which is not at all lovable. We give our love to dogs and cats, running the risk that at the time of death we may think of them and consequently take birth in a family of cats or dogs. Thus love that does not have Kṛṣṇa as its object leads downward. It is not that Kṛṣṇa, or God, is something obscure or something that only a few chosen people can attain. Caitanya Mahāprabhu informs us that in every country and in every scripture there is some hint of love of Godhead. Unfortunately, no one knows what love of Godhead actually is. The Vedic scriptures, however, are different in that they can direct the individual in the proper way to love God. Other scriptures do not give information on how one can love God, nor do they actually define or describe what or who the Godhead actually is. Although they officially promote love of Godhead, they have no idea how to execute it. But Caitanya Mahāprabhu gives a practical demonstration of how to love God in a conjugal relationship. Taking the part of Śrīmatī Rādhārāṇī, Caitanya Mahāprabhu tried to love Kṛṣṇa as Rādhārāṇī loved Him. Kṛṣṇa was always amazed by Rādhārāṇī's love. "How does Rādhārāṇī give Me such pleasure?" He would ask. In order to study Rādhārāṇī, Kṛṣṇa lived in Her role and tried to understand Himself. This is the secret of Lord Caitanya's incarnation. Caitanya Mahāprabhu is Kṛṣṇa, but He has taken the mood and role of Rādhārāṇī to show us how to love Kṛṣṇa. Thus He is addressed, "I offer my respectful obeisances unto the Supreme Lord, who is absorbed in Rādhārāṇī's thoughts."



*This brings up the question of who Śrīmatī Rādhārāṇī is and what Rādhā-Kṛṣṇa is. Actually Rādhā*-Kṛṣṇa is the exchange of love. This is not ordinary love; *Kṛṣṇa has immense potencies, of which three are principal: the internal, the external and the marginal potencies. In the internal potency there are three divisions: saṁvit, hlādinī and sandhinī. The hlādinī potency is the pleasure potency. All living entities have this pleasure*-seeking potency, for all beings are trying to have pleasure. This is the very nature of the living entity. At present we are trying to enjoy our pleasure potency by means of the body in this material condition. By bodily contact we are attempting to derive pleasure from material sense objects. We should not think, however, that Kṛṣṇa, who is always spiritual, tries to seek pleasure on this material plane like us. In the Bhagavad-gītā Kṛṣṇa describes the material universe as a nonpermanent place full of miseries. Why, then, would He seek pleasure in the material form? He is the Supersoul, the supreme spirit, and His pleasure is beyond the material conception.



*In order to learn how Kṛṣṇa's pleasure can be obtained, we must read the Tenth Canto of Śrīmad*-Bhāgavatam, in which Kṛṣṇa's pleasure potency is displayed in His pastimes with Rādhārāṇī and the damsels of Vraja. Unfortunately, unintelligent people turn at once to the sports of Kṛṣṇa in the Daśama-skandha, the Tenth Canto. Kṛṣṇa's embracing Rādhārāṇī or His dancing with the cowherd girls in the rāsa dance are generally not understood by ordinary men because they consider these pastimes in the light of mundane lust. They incorrectly think that Kṛṣṇa is like themselves and that He embraces the gopīs just as an ordinary man embraces a young girl. Some people thus become interested in Kṛṣṇa because they think that His religion allows indulgence in sex. This is not kṛṣṇa-bhakti, love of Kṛṣṇa, but prākṛta-sahajiyā-materialistic lust.



*In order to avoid such errors, we should understand what Rādhā*-Kṛṣṇa actually is. Rādhā and Kṛṣṇa display Their pastimes through Kṛṣṇa's internal energy. The pleasure potency of Kṛṣṇa's internal energy is a most difficult subject matter, and unless one understands what Kṛṣṇa is, one cannot understand it. Kṛṣṇa does not take any pleasure in this material world, but He has a pleasure potency. Because we are part and parcel of Kṛṣṇa, the pleasure potency is within us also, but we are trying to exhibit that pleasure potency in matter. Kṛṣṇa, however, does not make such a vain attempt. The object of Kṛṣṇa's pleasure potency is Rādhārāṇī; Kṛṣṇa exhibits His potency, or energy as Rādhārāṇī and then engages in loving affairs with Her. In other words, Kṛṣṇa does not take pleasure in this external energy but exhibits His internal energy, His pleasure potency, as Rādhārāṇī. Thus Kṛṣṇa manifests Himself as Rādhārāṇī in order to exhibit His internal pleasure potency. Of the many extensions, expansions and incarnations of the Lord, this pleasure potency is the foremost and chief.



*It is not that Rādhārāṇī is separate from Kṛṣṇa. Rādhārāṇī is also Kṛṣṇa, for there is no difference between the energy and the energetic. Without energy, there is no meaning to the energetic, and without the energetic, there is no energy. Similarly, without Rādhā there is no meaning to Kṛṣṇa, and without Kṛṣṇa there is no meaning to Rādhā. Because of this, the Vaiṣṇava philosophy first of all pays obeisances to and worships the internal pleasure potency of the Supreme Lord. Thus the Lord and His potency are always referred to as Rādhā-Kṛṣṇa. Similarly, those who worship the name of Nārāyaṇa first of all utter the name of Lakṣmī, as Lakṣmī-Nārāyaṇa. Similarly, those who worship Lord Rāma first of all utter the name of Sītā. In any case-Sītā-Rāma, Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa*-the potency always comes first.



Rādhā and Kṛṣṇa are one, and when Kṛṣṇa desires to enjoy pleasure, He manifests Himself as Rādhārāṇī. The spiritual exchange of love between Rādhā and Kṛṣṇa is the actual display of the internal pleasure potency of Kṛṣṇa. Although we speak of "when" Kṛṣṇa desires, just when He did desire we cannot say. We only speak in this way because in conditioned life we take it that everything has a beginning; however, in the absolute, or spiritual, life there is neither beginning nor end. Yet in order to understand that Rādhā and Kṛṣṇa are one and that They also become divided, the question "When?" automatically comes to mind. When Kṛṣṇa desired to enjoy His pleasure potency, He manifested Himself in the separate form of Rādhārāṇī, and when He wanted to understand Himself through the agency of Rādhā, He united with Rādhārāṇī, and that unification is called Lord Caitanya.



Why did Kṛṣṇa assume the form of Caitanya Mahāprabhu? It is explained that Kṛṣṇa desired to know the glory of Rādhā's love. "Why is She so much in love with Me?" Kṛṣṇa asked. "What is My special qualification that attracts Her so? And what is the actual way in which She loves Me?" It seems strange that Kṛṣṇa, as the Supreme, should be attracted by anyone's love. We search after the love of a woman or a man because we are imperfect and lack something. The love of a woman, that potency and pleasure, is absent in man, and therefore a man wants a woman, but this is not the case with Kṛṣṇa, who is full in Himself. Thus Kṛṣṇa expressed surprise: "Why am I attracted by Rādhārāṇī? And when Rādhārāṇī feels My love, what is She actually feeling?" In order to taste the essence of that loving affair, Kṛṣṇa appeared just as the moon appears on the horizon of the sea. Just as the moon was produced by the churning of the sea, by the churning of spiritual love affairs the moon of Caitanya Mahāprabhu appeared. Indeed, Lord Caitanya's complexion was golden, just like the moon. Although this is figurative language, it conveys the meaning behind the appearance of Caitanya Mahāprabhu. The full significance of His appearance will be explained in later chapters.



*The manifestations of the Supreme are also explained in the Caitanya*-caritāmṛta. After offering respects to Lord Caitanya, Kṛṣṇadāsa Kavirāja next offers them to Lord Nityānanda. He explains that Lord Nityānanda is a manifestation of Saṅkarṣaṇa, who is the origin of Mahā-Viṣṇu. Kṛṣṇa's first manifestation is as Balarāma, then He is manifest as Saṅkarṣaṇa, and after Saṅkarṣaṇa He is manifest as Pradyumna. In this way so many expansions take place. Although there are many expansions, Lord Śrī Kṛṣṇa is the origin, as confirmed in the Brahma-saṁhitā. He is like the original candle from which many thousands and millions of candles are lit. Although any number of candles can be lighted, the original candle still retains its identity as the origin. In this way Kṛṣṇa expands Himself into so many lights, and all these expansions are called viṣṇu-tattva. Viṣṇu is a large light, and we are small lights, but all are expansions of Kṛṣṇa.



*When it is necessary to create the material universes, Viṣṇu expands Himself as Mahā*-Viṣṇu. Mahā-Viṣṇu lies down in the Causal Ocean and breathes all the universes from His nostrils. Thus from Mahā-Viṣṇu and the Causal Ocean all the universes spring, and all these universes float in the Causal Ocean. In this regard there is the story of Vāmana, who, when He took three steps, stuck His foot through the covering of the universe. Water from the Causal Ocean flowed through the hole that His foot made, and it is said that that flow of water became the river Ganges. Therefore the Ganges is accepted as the most sacred water of Viṣṇu and is worshiped by all Hindus from the Himalayas down to the Bay of Bengal.



*Mahā-Viṣṇu is actually an expansion of Balarāma, who is Kṛṣṇa's first expansion and, in the Vṛndāvana pastimes, His brother. In the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare*-the word Rāma refers to Balarāma. Since Lord Nityānanda is an expansion of Balarāma, Rāma also refers to Lord Nityānanda. Thus Hare Kṛṣṇa, Hare Rāma addresses not only Kṛṣṇa and Balarāma but Lord Caitanya and Lord Nityānanda as well.



*The subject matter of the Caitanya*-caritāmṛta primarily deals with what is beyond this material creation. The cosmic material expansion is called māyā, illusion, because it has no eternal existence. Because it is sometimes manifested and sometimes not manifested, it is regarded as illusory. But beyond this temporary manifestation there is a higher nature, as indicated in the Bhagavad-gītā (8.20):



paras tasmāt tu bhāvo 'nyo

'vyakto 'vyaktāt sanātanaḥ

yaḥ sa sarveṣu bhūteṣu

naśyatsu na vinaśyati





"Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is."





*That supreme nature is beyond the manifested (vyakta) and unmanifested (avyakta). This superior nature beyond both creation and annihilation is the living force, which is manifest in the bodies of all living entities. The body itself is composed of inferior nature, matter, but it is the superior nature that is moving the body. The symptom of that superior nature is consciousness. Thus in the spiritual world, where everything is composed of the superior nature, everything is conscious. In the material world inanimate objects are not conscious, but in the spiritual world this is not so. There a table is conscious, the land is conscious, the trees are conscious*-everything is conscious.



It is not possible to imagine how far this material manifestation extends. In the material world everything is calculated by imagination or by some imperfect method, but the Vedic literature gives information of what lies beyond the material universe. Those who believe in experimental knowledge may doubt the Vedic conclusions, for they cannot even calculate how far this universe extends, nor can they reach far into the universe itself. It is not possible to obtain information of anything beyond this material nature by experimental means. That which is beyond our power of conception is called acintya, inconceivable. It is useless to argue or speculate about what is inconceivable. If it is truly inconceivable, it is not subject to speculation or experimentation. Our energy is limited, and our sense perception is limited; *therefore we must rely on the Vedic conclusions regarding that subject matter which is inconceivable. Knowledge of the superior nature must simply be accepted without argument. How is it possible to argue about something to which we have no access? The method for understanding transcendental subject matter is given by Lord Kṛṣṇa Himself in the Bhagavad*-gītā, where Kṛṣṇa tells Arjuna at the beginning of the Fourth Chapter:



imaṁ vivasvate yogaṁ

proktavān aham avyayam

vivasvān manave prāha

manur ikṣvākave 'bravīt





*"I instructed this imperishable science of yoga to the sun*-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku." (Bg. 4.1)





*This is the method of paramparā, or disciplic succession. Similarly, Śrīmad*-Bhāgavatam explains that Kṛṣṇa imparted knowledge into the heart of Brahmā, the first created creature within the universe. Brahmā imparted those lessons to his disciple Nārada, and Nārada imparted that knowledge to his disciple Vyāsadeva. Vyāsadeva imparted it to Madhvācārya, and from Madhvācārya the knowledge has come down to Mādhavendra Purī, to Īśvara Purī, and from him to Caitanya Mahāprabhu.



*One may ask that if Caitanya Mahāprabhu is Kṛṣṇa Himself, then why did He need a spiritual master? Of course He did not need a spiritual master, but because He was playing the role of an ācārya (one who teaches by example), He accepted a spiritual master. Even Kṛṣṇa Himself accepted a spiritual master, for that is the system. In this way the Lord sets the example for men. We should not think, however, that the Lord takes a spiritual master because He is in want of knowledge. He is simply stressing the importance of accepting the disciplic succession. The knowledge of that disciplic succession actually comes from the Lord Himself, and if the knowledge descends unbroken, it is perfect. Although we may not be in touch with the original personality who first imparted the knowledge, we may receive the same knowledge through this process of transmission. In Śrīmad*-Bhāgavatam it is stated that Kṛṣṇa, the Absolute Truth, the Personality of Godhead, transmitted transcendental knowledge into the heart of Brahmā. This, then, is one way knowledge is received-through the heart. Thus there are two processes by which one may receive knowledge: One depends upon the Supreme Personality of Godhead, who is situated as the Supersoul within the heart of all living entities, and the other depends upon the guru, or spiritual master, who is an expansion of Kṛṣṇa. Thus Kṛṣṇa transmits information both from within and from without. We simply have to receive it. If knowledge is received in this way, it doesn't matter whether it is inconceivable or not.



*In Śrīmad*-Bhāgavatam there is a great deal of information given about the Vaikuṇṭha planetary systems, which are beyond the material universe. Similarly, a great deal of inconceivable information is given in the Caitanya-caritāmṛta. Any attempt to arrive at this information through experimental knowledge will fail. The knowledge simply has to be accepted. According to the Vedic method, śabda, or transcendental sound, is regarded as evidence. Sound is very important in Vedic understanding, for, if it is pure, it is accepted as authoritative. Even in the material world we accept a great deal of information which is sent thousands of miles by telephone or radio. In this way we also accept sound as evidence in our daily lives. Although we cannot see the informant, we accept his information as valid on the basis of sound. Sound vibration, then, is very important in the transmission of Vedic knowledge.



*The Vedas inform us that beyond this cosmic manifestation there are extensive planets and the spiritual sky. This material manifestation is regarded as only a small portion of the total creation. The material manifestation includes not only this universe but innumerable others as well, but all the material universes combined comprise only one fraction of the total creation. The majority of the creation is situated in the spiritual sky. In that sky innumerable planets float, and these are called Vaikuṇṭhalokas. In every Vaikuṇṭhaloka Nārāyaṇa presides in the form of His four*-armed expansions: Saṅkarṣaṇa, Pradyumna, Aniruddha and Vāsudeva.



*As stated before, the material universes are manifested by the Lord in the form of Mahā*-Viṣṇu. Just as a husband and wife combine to beget offspring, Mahā-Viṣṇu combines with His wife māyā, or material nature. This is confirmed in the Bhagavad-gītā (14.4), where Kṛṣṇa states:



*sarva*-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir

*ahaṁ bīja*-pradaḥ pitā





*"It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed*-giving father."





*Viṣṇu impregnated Māyā, the material nature, simply by glancing at her. This is the spiritual method. Materially we are limited to impregnating by only one particular part of our body, but the Supreme Lord, Kṛṣṇa or Mahā*-Viṣṇu, can impregnate any part by any part. Simply by glancing the Lord can conceive countless living entities in the womb of the material nature. The Brahma-saṁhitā confirms that the spiritual body of the Supreme Lord is so powerful that any part of His body can perform the functions of any other part. We can touch only with our hands or skin, but Kṛṣṇa can touch just by glancing. We can only see with our eyes; we cannot touch or smell with them. Kṛṣṇa, however, can smell and also eat with His eyes. When foods are offered to Kṛṣṇa, we don't see Him eating, but He eats simply by glancing at the food. We cannot imagine how things work in the spiritual world, where everything is spiritual. It is not that Kṛṣṇa does not eat or that we imagine that He eats; He actually eats, but His eating is different from ours. Our eating process will be similar to His when we are completely on the spiritual platform. On that platform every part of the body can act on behalf of any other part.



Viṣṇu does not require anything in order to create. He does not require the goddess Lakṣmī in order to give birth to Brahmā, for Brahmā is born from a lotus flower that grows from the navel of Viṣṇu. The goddess Lakṣmī sits at the feet of Viṣṇu and serves Him. In this material world sex is required to produce children, but in the spiritual world a man can produce as many children as he likes without having to take help from his wife. Because we have no experience with spiritual energy, we think that Brahmā's birth from the navel of Viṣṇu is simply a fictional story. We are not aware that spiritual energy is so powerful that it can do anything and everything. Material energy is dependent on certain laws, but spiritual energy is fully independent.



*Brahmā is born from the navel of Garbhodakaśāyī Viṣṇu, who is but a partial manifestation of Mahā*-Viṣṇu. Countless universes reside like seeds within the skin pores of Mahā-Viṣṇu, and when He exhales, they are all manifest. In the material world we have no experience of such a thing, but we do experience a perverted reflection in the phenomenon of perspiration. We cannot imagine, however, the duration of one breath of Mahā-Viṣṇu, for within one breath all the universes are created and annihilated. Lord Brahmā lives only for the duration of one breath, and according to our time scale 4,320,000,000 years constitute only twelve hours of Brahmā, and Brahmā lives one hundred of his years. Yet the whole life of Brahmā is contained within one breath of Mahā-Viṣṇu. Thus it is not possible for us to imagine the breathing power of the Supreme Lord, Kṛṣṇa, of whom Mahā-Viṣṇu is but a partial manifestation.



*Thus Kṛṣṇadāsa Kavirāja Gosvāmī discusses Lord Caitanya Mahāprabhu as Śrī Kṛṣṇa Himself, the Supreme Personality of Godhead, and Lord Nityānanda as Balarāma, the first expansion of Kṛṣṇa. Advaitācārya, another principal disciple of Lord Caitanya Mahāprabhu's, is accepted as an expansion of Mahā*-Viṣṇu. Thus Advaitācārya is also the Lord, or, more precisely, an expansion of the Lord. The word advaita means "nondual," and His name is such because He is nondifferent from the Supreme Lord. He is also called ācārya, teacher, because He disseminated Kṛṣṇa consciousness. In this way He is just like Caitanya Mahāprabhu. Although Lord Caitanya is Śrī Kṛṣṇa Himself, He appeared as a devotee to teach people in general how to love Kṛṣṇa. Similarly, Advaitācārya appeared just to distribute the knowledge of Kṛṣṇa consciousness. Thus He is also the Lord incarnated as a devotee. In the pastimes of Lord Caitanya, Kṛṣṇa is manifested in five different features, and He and His associates appear as devotees of the Supreme Lord in the form of Śrī Kṛṣṇa Caitanya, Lord Nityānanda, Advaitācārya, Śrī Gadādhara, and Śrī Śrīvāsa. In all cases, Caitanya Mahāprabhu is the source of energy for all His devotees. Since this is the case, if we take shelter of Caitanya Mahāprabhu for the successful execution of Kṛṣṇa consciousness, we are sure to make progress. One devotional song by Narottama dāsa Ṭhākura states, "My dear Lord Caitanya, please have mercy upon me. There is no one who is as merciful as You. My plea is most urgent because Your mission is to deliver fallen souls, and no one is more fallen than I. I beg priority."



*The author of the Caitanya*-caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī, was an inhabitant of Vṛndāvana and a great devotee. He had been living with his family in Katwa, a small town in the district of Burdwan in Bengal. His family also worshiped Rādhā-Kṛṣṇa, and once when there was some misunderstanding among his family about devotional service, Kṛṣṇadāsa Kavirāja was advised by Nityānanda Prabhu in a dream to leave home and go to Vṛndāvana. Although he was very old, he started out that very night and went to live in Vṛndāvana. While he was there, he met some of the Gosvāmīs, principal disciples of Lord Caitanya Mahāprabhu. He was requested to write the Caitanya-caritāmṛta by the devotees of Vṛndāvana. Although he began this work at a very old age, by the grace of Lord Caitanya he finished it. Today it remains the most authoritative book on Caitanya Mahāprabhu's philosophy and life.



*When Kṛṣṇadāsa Kavirāja Gosvāmī was living in Vṛndāvana, there were not very many temples. At that time Madana*-mohana, Govindajī and Gopīnātha were the three principal temples. As a resident of Vṛndāvana, he offered his respects to the Deities in these temples and requested God's favor: "My progress in spiritual life is very slow, so I'm asking Your help." In the Caitanya-caritāmṛta, Kṛṣṇadāsa first offers his obeisances to Madana-mohana vigraha, the Deity who can help us progress in Kṛṣṇa consciousness. In the execution of Kṛṣṇa consciousness, our first business is to know Kṛṣṇa and our relationship with Him. To know Kṛṣṇa is to know one's self, and to know one's self is to know one's relationship with Kṛṣṇa. Since this relationship can be learned by worshiping Madana-mohana vigraha, Kṛṣṇadāsa Kavirāja Gosvāmī first establishes his relationship with Him.



*When this is established, Kṛṣṇadāsa begins to worship the functional Deity, Govinda. Govinda resides eternally in Vṛndāvana. In the spiritual world of Vṛndāvana the buildings are made of touchstone, the cows are known as surabhi cows, givers of abundant milk, and the trees are known as wish*-fulfilling trees, for they yield whatever one desires. In Vṛndāvana Kṛṣṇa herds the surabhi cows, and He is worshiped by hundreds and thousands of gopīs, cowherd girls, who are all goddesses of fortune. When Kṛṣṇa descends to the material world, this same Vṛndāvana descends, just as an entourage accompanies an important personage. Because when Kṛṣṇa comes His land also comes, Vṛndāvana is not considered to exist in the material world. Therefore devotees take shelter of the Vṛndāvana in India, for it is considered to be a replica of the original Vṛndāvana. Although one may complain that no kalpa-vṛkṣa, wish-fulfilling trees, exist there, when the Gosvāmīs were there, kalpa-vṛkṣa were present. It is not that one can simply go to such a tree and make demands; one must first become a devotee. The Gosvāmīs would live under a tree for one night only, and the trees would satisfy all their desires. For the common man this may all seem very wonderful, but as one makes progress in devotional service, all this can be realized.



*Vṛndāvana is actually experienced as it is by persons who have stopped trying to derive pleasure from material enjoyment. "When will my mind become cleansed of all hankering for material enjoyment so I will be able to see Vṛndāvana?" one great devotee asks. The more Kṛṣṇa conscious we become and the more we advance, the more everything is revealed as spiritual. Thus Kṛṣṇadāsa Kavirāja Gosvāmī considered Vṛndāvana in India to be as good as the Vṛndāvana in the spiritual sky, and in the Caitanya*-caritāmṛta he describes Rādhārāṇī and Kṛṣṇa as seated beneath a wish-fulfilling tree in Vṛndāvana, on a throne decorated with valuable jewels. There Kṛṣṇa's dear friends, the cowherd boys and the gopīs, serve Rādhā and Kṛṣṇa by singing, dancing, offering betel nuts and refreshments, and decorating Their Lordships with flowers. Even today in India people decorate thrones and recreate this scene during the month of July. Generally at that time people go to Vṛndāvana to offer their respects to the Deities there.



*Kṛṣṇadāsa Kavirāja Gosvāmī maintains that the Govinda Deity shows us how to serve Rādhā and Kṛṣṇa. The Madana*-mohana Deity simply establishes that "I am Your eternal servant." With Govinda, however, there is actual acceptance of service, and therefore He is called the functional Deity. The Gopīnātha Deity is Kṛṣṇa as master and proprietor of the gopīs. He attracted all the gopīs, or cowherd girls, by the sound of His flute, and when they came, He danced with them. These activities are all described in the Tenth Canto of Śrīmad-Bhāgavatam. These gopīs were childhood friends of Kṛṣṇa, and they were all married, for in India the girls are married by the age of twelve. The boys, however, are not married before eighteen, so Kṛṣṇa, who was fifteen or sixteen at the time, was not married. Nonetheless, He called these girls from their homes and invited them to dance with Him. That dance is called the rāsa-līlā dance, and it is the most elevated of all the Vṛndāvana pastimes. Kṛṣṇa is therefore called Gopīnātha because He is the beloved master of the gopīs.



*Kṛṣṇadāsa Kavirāja Gosvāmī petitions the blessings of Lord Gopīnātha: "May that Gopīnātha, the master of the gopīs, Kṛṣṇa, bless you. May you become blessed by Gopīnātha." The author of the Caitanya*-caritāmṛta prays that just as Kṛṣṇa attracted the gopīs by the sweet sound of His flute, He will also attract the reader's mind by His transcendental vibration.





*Ādi*-līlā





Chapter 1



The Spiritual Masters



*Śrī Caitanya Mahāprabhu is none other than the combined form of Śrī Rādhā and Kṛṣṇa. He is the life of those devotees who strictly follow in the footsteps of Śrīla Rūpa Gosvāmī. Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī are the two principal followers of Śrīla Svarūpa Dāmodara Gosvāmī, who acted as the most confidential servitor of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, known as Viśvambhara in His early life. A direct disciple of Śrīla Rūpa Gosvāmī was Śrīla Raghunātha dāsa Gosvāmī. The author of Śrī Caitanya*-caritāmṛta, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, stands as the direct disciple of Śrīla Rūpa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī.



The direct disciple of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī was Śrīla Narottama dāsa Ṭhākura, who accepted Śrīla Viśvanātha Cakravartī as his servitor. Śrīla Viśvanātha Cakravartī Ṭhākura accepted Śrīla Jagannātha dāsa Bābājī, who initiated Śrīla Bhaktivinoda Ṭhākura, who in turn initiated Śrīla Gaurakiśora dāsa Bābājī, the spiritual master of Oṁ Viṣṇupāda Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, the divine master of our humble self.



*Since we belong to this chain of disciplic succession from Śrī Caitanya Mahāprabhu, this edition of Śrī Caitanya*-caritāmṛta will contain nothing newly manufactured by our tiny brains, but only remnants of food originally eaten by the Lord Himself. Lord Śrī Caitanya Mahāprabhu does not belong to the mundane plane of the three qualitative modes. He belongs to the transcendental plane beyond the reach of the imperfect sense perception of a living being. Even the most erudite mundane scholar cannot approach the transcendental plane unless he submits himself to transcendental sound with a receptive mood, for in that mood only can one realize the message of Śrī Caitanya Mahāprabhu. What will be described herein, therefore, has nothing to do with the experimental thoughts created by the speculative habits of inert minds. The subject matter of this book is not a mental concoction but a factual spiritual experience that one can realize only by accepting the line of disciplic succession described above. Any deviation from that line will bewilder the reader's understanding of the mystery of Śrī Caitanya-caritāmṛta, which is a transcendental literature meant for the postgraduate study of one who has realized all the Vedic scriptures such as the Upaniṣads and Vedānta-sūtra and their natural commentaries such as Śrīmad-Bhāgavatam and the Bhagavad-gītā.



*This edition of Śrī Caitanya*-caritāmṛta is presented for the study of sincere scholars who are really seeking the Absolute Truth. It is not the arrogant scholarship of a mental speculator but a sincere effort to serve the order of a superior authority whose service is the life and soul of this humble effort. It does not deviate even slightly from the revealed scriptures, and therefore anyone who follows in the disciplic line will be able to realize the essence of this book simply by the method of aural reception.



*The First Chapter of Śrī Caitanya*-caritāmṛta begins with fourteen Sanskrit verses that describe the Absolute Truth. Then the next three Sanskrit verses describe the principal Deities of Vṛndāvana, namely, Śrī Rādhā-Madana-mohana, Śrī Rādhā-Govindadeva and Śrī Rādhā-Gopīnāthajī. The first of the fourteen verses is a symbolic representation of the Supreme Truth, and the entire First Chapter is in actuality devoted to this single verse, which describes Lord Caitanya in His six different transcendental expansions.



*The first manifestation described is the spiritual master, who appears in two plenary parts called the initiating spiritual master and instructing spiritual master. They are identical because both of them are phenomenal manifestations of the Supreme Truth. Next described are the devotees, who are divided into two classes, namely, the apprentices and the graduates. Next are the incarnations (avatāras) of the Lord, who are explained to be nondifferent from the Lord. These incarnations are considered in three divisions*-incarnations of the potency of the Lord, incarnations of His qualities, and incarnations of His authority. In this connection, Lord Śrī Kṛṣṇa's direct manifestations and His manifestations for transcendental pastimes are discussed. Next considered are the potencies of the Lord, of which three principal manifestations are described: the consorts in the kingdom of God (Vaikuṇṭha), the queens of Dvārakā-dhāma and, highest of all, the damsels of Vrajadhāma. Finally, there is the Supreme Lord Himself, who is the fountainhead of all these manifestations.



*Lord Śrī Kṛṣṇa and His plenary expansions are all in the category of the Lord Himself, the energetic Absolute Truth, whereas His devotees, His eternal associates, are His energies. The energy and energetic are fundamentally one, but since their functions are differently exhibited, they are simultaneously different also. Thus the Absolute Truth is manifested in diversity in one unit. This philosophical truth, which is pursuant to the Vedānta*-sūtra, is called acintya-bhedābheda-tattva, or the conception of simultaneous oneness and difference. In the latter portion of this chapter, the transcendental position of Śrī Caitanya Mahāprabhu and that of Śrīla Nityānanda Prabhu are described with reference to the above theistic facts.





TEXT 1





*vande gurūn īśa*-bhaktān



īśam īśāvatārakān



*tat*-prakāśāṁś ca tac-chaktīḥ



*kṛṣṇa*-caitanya-saṁjñakam



SYNONYMS



*vande*-I offer respectful obeisances; *gurūn*-unto the spiritual masters; *īśa*-bhaktān-unto the devotees of the Supreme Lord; *īśam*-unto the Supreme Lord; *īśa*-avatārakān-unto the incarnations of the Supreme Lord; *tat*-of the Supreme Lord; *prakāśān*-unto the manifestations; *ca*-and; *tat*-of the Supreme Lord; *śaktīḥ*-unto the potencies; *kṛṣṇa-caitanya*-Śrī Kṛṣṇa Caitanya; *saṁjñakam*-named.



TRANSLATION



I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord's incarnations, His plenary portions, His energies, and the primeval Lord Himself, Śrī Kṛṣṇa Caitanya.





TEXT 2





vande śrī-kṛṣṇa-caitanya-



nityānandau sahoditau



gauḍodaye puṣpavantau



citrau śan-dau tamo-nudau



SYNONYMS



*vande*-I offer respectful obeisances; *śrī-kṛṣṇa-caitanya*-to Lord Śrī Kṛṣṇa Caitanya; *nityānandau*-and to Lord Nityānanda; *saha*-uditau-simultaneously arisen; *gauḍa*-udaye-on the eastern horizon of Gauḍa; *puṣpavantau*-the sun and moon together; *citrau*-wonderful; *śam*-dau-bestowing benediction; *tamaḥ*-nudau-dissipating darkness.



TRANSLATION



I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.





TEXT 3





yad advaitaṁ brahmopaniṣadi tad apy asya tanu-bhā



ya ātmāntar-yāmī puruṣa iti so 'syāṁśa-vibhavaḥ



ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān sa svayam ayaṁ



na caitanyāt krṣṇāj jagati para-tattvaṁ param iha



SYNONYMS



*yat*-that which; *advaitam*-nondual; *brahma*-the impersonal Brahman; *upaniṣadi*-in the Upaniṣads; *tat*-that; *api*-certainly; *asya*-His; *tanu-bhā*-the effulgence of His transcendental body; *yaḥ*-who; *ātmā*-the Supersoul; *antaḥ*-yāmī-indwelling Lord; *puruṣaḥ*-supreme enjoyer; *iti*-thus; *saḥ*-He; *asya*-His; *aṁśa*-vibhavaḥ-plenary expansion; *ṣaṭ*-aiśvaryaiḥ-with all six opulences; *pūrṇaḥ*-full; *yaḥ*-who; *iha*-here; *bhagavān*-the Supreme Personality of Godhead; *saḥ*-He; *svayam*-Himself; *ayam*-this; *na*-not; *caitanyāt*-than Lord Caitanya; *kṛṣṇāt*-than Lord Kṛṣṇa; *jagati*-in the world; *para*-higher; *tattvam*-truth; *param*-another; *iha*-here.



TRANSLATION



What the *Upaniṣads* describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. He is the Supreme Personality of Godhead, Kṛṣṇa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.





TEXT 4





anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau



samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam



hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ



sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ





anarpita-not bestowed; carīm-having been formerly; cirāt-for a long time; karuṇayā-by causeless mercy; avatīrṇaḥ-descended; kalau-in the Age of Kali; samarpayitum-to bestow; unnata-elevated; ujjvala-rasām-the conjugal mellow; sva-bhakti-of His own service; śriyam-the treasure; hariḥ-the Supreme Lord; puraṭa-than gold; sundara-more beautiful; dyuti-of splendor; kadamba-with a multitude; sandīpitaḥ-lighted up; sadā-always; hṛdaya-kandare-in the cavity of the heart; sphuratu-let Him be manifest; vaḥ-your; śacī-nandanaḥ-the son of mother Śacī.



TRANSLATION



May that Lord who is known as the son of Śrīmatī Śacīdevī be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service.





TEXT 5





rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād



ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau



caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ



rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam





rādhā-Śrīmatī Rādhārāṇī; kṛṣṇa-of Lord Kṛṣṇa; praṇaya-of love; vikṛtiḥ-the transformation; hlādinī śaktiḥ-pleasure potency; asmāt-from this; eka-ātmānau-both the same in identity; api-although; bhuvi-on earth; purā-from beginningless time; deha-bhedam-separate forms; gatau-obtained; tau-those two; caitanya-ākhyam-known as Śrī Caitanya; prakaṭam-manifest; adhunā-now; tat-dvayam-the two of Them; ca-and; aikyam-unity; āptam-obtained; rādhā-of Śrīmatī Rādhārāṇī; bhāva-mood; dyuti-the luster; su-valitam-who is adorned with; naumi-I offer my obeisances; kṛṣṇa-svarūpam-to Him who is identical with Śrī Kṛṣṇa.



TRANSLATION



The loving affairs of Śrī Rādhā and Kṛṣṇa are transcendental manifestations of the Lord's internal pleasure-giving potency. Although Rādhā and Kṛṣṇa are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Śrī Kṛṣṇa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Śrīmatī Rādhārāṇī although He is Kṛṣṇa Himself.





TEXT 6





śrī-rādhāyāḥ praṇaya-mahimā kīdṛśo vānayaivā-



svādyo yenādbhuta-madhurimā kīdṛśo vā madīyaḥ



saukhyaṁ cāsyā mad-anubhavataḥ kīdṛśaṁ veti lobhāt



tad-bhāvāḍhyaḥ samajani śacī-garbha-sindhau harīnduḥ



SYNONYMS



*śrī-rādhāyāḥ*-of Śrīmatī Rādhārāṇī; *praṇaya-mahimā*-the greatness of the love; *kīdṛśaḥ*-of what kind; *vā*-or; *anayā*-by this one (Rādhā); *eva*-alone; *āsvādyaḥ*-to be relished; *yena*-by that love; *adbhuta-madhurimā*-the wonderful sweetness; *kīdṛśaḥ*-of what kind; *vā*-or; *madīyaḥ*-of Me; *saukhyam*-the happiness; *ca*-and; *asyāḥ*-Her; *mat*-anubhavataḥ-from realization of My sweetness; *kīdṛśam*-of what kind; *vā*-or; *iti*-thus; *lobhāt*-from the desire; *tat*-Her; *bhāva-āḍhyaḥ*-richly endowed with emotions; *samajani*-took birth; *śacī-garbha*-of the womb of Śrīmatī Śacīdevī; *sindhau*-in the ocean; *hari*-Lord Kṛṣṇa; *induḥ*-like the moon.



TRANSLATION



Desiring to understand the glory of Rādhārāṇī's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Śrīmatī Śacīdevī, as the moon appeared from the ocean.





TEXT 7





saṅkarṣaṇaḥ kāraṇa-toya-śāyī



garbhoda-śāyī ca payobdhi-śāyī



śeṣaś ca yasyāṁśa-kalāḥ sa nityā-



nandākhya-rāmaḥ śaraṇaṁ mamāstu



SYNONYMS



*saṅkarṣaṇaḥ*-Mahā-Saṅkarṣaṇa in the spiritual sky; *kāraṇa*-toya-śāyī-Kāraṇodakaśāyī Viṣṇu, who lies in the Causal Ocean; *garbha*-uda-śāyī-Garbhodakaśāyī Viṣṇu, who lies in the Garbhodaka Ocean of the universe; *ca*-and; *payaḥ*-abdhi-śāyī-Kṣīrodakaśāyī Viṣṇu, who lies in the ocean of milk; śeṣaḥ-Śeṣa Nāga, the couch of Viṣṇu; *ca*-and; *yasya*-whose; *aṁśa*-plenary portions; *kalāḥ*-and parts of the plenary portions; *saḥ*-He; *nityānanda-ākhya*-known as Lord Nityānanda; *rāmaḥ*-Lord Balarāma; *śaraṇam*-shelter; *mama*-my; *astu*-let there be.



TRANSLATION



May Śrī Nityānanda Rāma be the object of my constant remembrance. Saṅkarṣaṇa, Śeṣa Nāga and the Viṣṇus who lie on the Kāraṇa Ocean, Garbha Ocean and ocean of milk are His plenary portions and the portions of His plenary portions.





TEXT 8





māyātīte vyāpi-vaikuṇṭha-loke



pūrṇaiśvarye śrī-catur-vyūha-madhye



rūpaṁ yasyodbhāti saṅkarṣaṇākhyaṁ



taṁ śrī-nityānanda-rāmaṁ prapadye



SYNONYMS



*māyā*-atīte-beyond the material creation; *vyāpi*-all-expanding; *vaikuṇṭha-loke*-in Vaikuṇṭhaloka, the spiritual world; *pūrṇa*-aiśvarye-endowed with full opulence; *śrī-catuḥ-vyūha-madhye*-in the quadruple expansions (Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha); *rūpam*-form; *yasya*-whose; *udbhāti*-appears; *saṅkarṣaṇa-ākhyam*-known as Saṅkarṣaṇa; *tam*-to Him; *śrī-nityānanda-rāmam*-to Lord Balarāma in the form of Lord Nityānanda; *prapadye*-I surrender.



TRANSLATION



I surrender unto the lotus feet of Śrī Nityānanda Rāma, who is known as Saṅkarṣaṇa in the midst of the catur-vyūha [consisting of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha]. He possesses full opulences and resides in Vaikuṇṭhaloka, far beyond the material creation.





TEXT 9





māyā-bhartājāṇḍa-saṅghāśrayāṅgaḥ



śete sākṣāt kāraṇāmbhodhi-madhye



yasyaikāṁśaḥ śrī-pumān ādi-devas



taṁ śrī-nityānanda-rāmaṁ prapadye



SYNONYMS



*māyā-bhartā*-the master of the illusory energy; *aja-aṇḍa-saṅgha*-of the multitude of universes; *āśraya*-the shelter; *aṅgaḥ*-whose body; *śete*-He lies; *sākṣāt*-directly; *kāraṇa-ambhodhi-madhye*-in the midst of the Causal Ocean; *yasya*-whose; *eka-aṁśaḥ*-one portion; *śrī-pumān*-the Supreme Person; *ādi-devaḥ*-the original puruṣa incarnation; *tam*-to Him; *śrī-nityānanda-rāmam*-to Lord Balarāma in the form of Lord Nityānanda; *prapadye*-I surrender.



TRANSLATION



I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, whose partial representation called Kāraṇodakaśāyī Viṣṇu, lying on the Kāraṇa Ocean, is the original puruṣa, the master of the illusory energy, and the shelter of all the universes.





TEXT 10





yasyāṁśāṁśaḥ śrīla-garbhoda-śāyī



yan-nābhy-abjaṁ loka-saṅghāta-nālam



loka-sraṣṭuḥ sūtikā-dhāma dhātus



taṁ śrī-nityānanda-rāmaṁ prapadye



SYNONYMS



*yasya*-whose; *aṁśa*-aṁśaḥ-portion of a plenary portion; *śrīla*-garbha-uda-śāyī-Garbhodakaśāyī Viṣṇu; *yat*-of whom; *nābhi-abjam*-the navel lotus; *loka-saṅghāta*-of the multitude of planets; *nālam*-having a stem that is the resting place; *loka-sraṣṭuḥ*-of Lord Brahmā, the creator of the planets; *sūtikā-dhāma*-the birthplace; *dhātuḥ*-of the creator; *tam*-to Him; *śrī-nityānanda-rāmam*-to Lord Balarāma in the form of Lord Nityānanda; *prapadye*-I surrender.



TRANSLATION



I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, a partial part of whom is Garbhodakaśāyī Viṣṇu. From the navel of Garbhodakaśāyī Viṣṇu sprouts the lotus that is the birthplace of Brahmā, the engineer of the universe. The stem of that lotus is the resting place of the multitude of planets.





TEXT 11





yasyāṁśāṁśāṁśaḥ parātmākhilānāṁ



poṣṭā viṣṇur bhāti dugdhābdhi-śāyī



kṣauṇī-bhartā yat-kalā so 'py anantas



taṁ śrī-nityānanda-rāmaṁ prapadye



SYNONYMS



*yasya*-whose; *aṁśa-aṁśa-aṁśaḥ*-a portion of a portion of a plenary portion; *para-ātmā*-the Supersoul; *akhilānām*-of all living entities; *poṣṭā*-the maintainer; *viṣṇuḥ*-Viṣṇu; *bhāti*-appears; *dugdha*-abdhi-śāyī-Kṣīrodakaśāyī Viṣṇu; *kṣauṇī*-bhartā-upholder of the earth; *yat*-whose; *kalā*-portion of a portion; *saḥ*-He; *api*-certainly; anantaḥ-Śeṣa Nāga; *tam*-to Him; *śrī-nityānanda-rāmam*-to Lord Balarāma in the form of Lord Nityānanda; *prapadye*-I surrender.



TRANSLATION



I offer my respectful obeisances unto the feet of Śrī Nityānanda Rāma, whose secondary part is the Viṣṇu lying in the ocean of milk. That Kṣīrodakaśāyī Viṣṇu is the Supersoul of all living entities and the maintainer of all the universes. Śeṣa Nāga is His further sub-part.





TEXT 12





mahā-viṣṇur jagat-kartā



māyayā yaḥ sṛjaty adaḥ



tasyāvatāra evāyam



advaitācārya īśvaraḥ



SYNONYMS



*mahā*-viṣṇuḥ-Mahā-Viṣṇu, the resting place of the efficient cause; *jagat-kartā*-the creator of the cosmic world; *māyayā*-by the illusory energy; *yaḥ*-who; *sṛjati*-creates; *adaḥ*-that universe; *tasya*-His; *avatāraḥ*-incarnation; *eva*-certainly; *ayam*-this; *advaita-ācāryaḥ*-of the name Advaita Ācārya; *īśvaraḥ*-the Supreme Lord, the resting place of the material cause.



TRANSLATION



Lord Advaita Ācārya is the incarnation of Mahā-Viṣṇu, whose main function is to create the cosmic world through the actions of Māyā.





TEXT 13





advaitaṁ hariṇādvaitād



ācāryaṁ bhakti-śaṁsanāt



bhaktāvatāram īśaṁ tam



advaitācāryam āśraye



SYNONYMS



*advaitam*-known as Advaita; *hariṇā*-with Lord Hari; *advaitāt*-from being nondifferent; *ācāryam*-known as Ācārya; *bhakti-śaṁsanāt*-from the propagation of devotional service to Śrī Kṛṣṇa; *bhakta-avatāram*-the incarnation as a devotee; *īśam*-to the Supreme Lord; *tam*-to Him; *advaita-ācāryam*-to Advaita Ācārya; *āśraye*-I surrender.



TRANSLATION



Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Ācārya. He is the Lord and the incarnation of the Lord's devotee. Therefore I take shelter of Him.





TEXT 14





pañca-tattvātmakaṁ kṛṣṇaṁ



bhakta-rūpa-svarūpakam



bhaktāvatāraṁ bhaktākhyaṁ



namāmi bhakta-śaktikam



SYNONYMS



*pañca*-tattva-ātmakam-comprehending the five transcendental subject matters; *kṛṣṇam*-unto Lord Kṛṣṇa; *bhakta-rūpa*-in the form of a devotee; *sva-rūpakam*-in the expansion of a devotee; *bhakta-avatāram*-in the incarnation of a devotee; *bhakta-ākhyam*-known as a devotee; *namāmi*-I offer my obeisances; *bhakta-śaktikam*-the energy of the Supreme Personality of Godhead, who supplies energy to the devotee.



TRANSLATION



I offer my obeisances unto the Supreme Lord, Kṛṣṇa, who is nondifferent from His features as a devotee, devotional incarnation, devotional manifestation, pure devotee, and devotional energy.





TEXT 15





jayatāṁ suratau paṅgor



mama manda-mater gatī



mat-sarvasva-padāmbhojau



rādhā-madana-mohanau



SYNONYMS



*jayatām*-all glory to; *su*-ratau-most merciful, or attached in conjugal love; *paṅgoḥ*-of one who is lame; *mama*-of me; *manda*-mateḥ-foolish; *gatī*-refuge; *mat*-my; *sarva*-sva-everything; *pada*-ambhojau-whose lotus feet; *rādhā*-madana-mohanau-Rādhārāṇī and Madana-mohana.



TRANSLATION



Glory to the all-merciful Rādhā and Madana-mohana! I am lame and ill-advised, yet They are my directors, and Their lotus feet are everything to me.





TEXT 16





dīvyad-vṛndāraṇya-kalpa-drumādhaḥ-



śrīmad-ratnāgāra-siṁhāsana-sthau



śrīmad-rādhā-śrīla-govinda-devau



preṣṭhālībhiḥ sevyamānau smarāmi



SYNONYMS



*dīvyat*-shining; *vṛndā-araṇya*-in the forest of Vṛndāvana; *kalpa*-druma-desire tree; *adhaḥ*-beneath; *śrīmat*-most beautiful; *ratna-āgāra*-in a temple of jewels; *siṁha-āsana*-sthau-sitting on a throne; *śrīmat*-very beautiful; rādhā-Śrīmatī Rādhārāṇī; *śrīla-govinda-devau*-and Śrī Govindadeva; *preṣṭha-ālībhiḥ*-by most confidential associates; *sevyamānau*-being served; *smarāmi*-I remember.



TRANSLATION



In a temple of jewels in Vṛndāvana, underneath a desire tree, Śrī Śrī Rādhā-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.





TEXT 17





śrīmān rāsa-rasārambhī



vaṁśīvaṭa-taṭa-sthitaḥ



karṣan veṇu-svanair gopīr



gopī-nāthaḥ śriye 'stu naḥ



SYNONYMS



*śrī*-mān-most beautiful; *rāsa*-of the rāsa dance; *rasa*-of the mellow; *ārambhī*-the initiator; *vaṁśī-vaṭa*-of the name Vaṁśīvaṭa; *taṭa*-on the shore; *sthitaḥ*-standing; *karṣan*-attracting; *veṇu*-of the flute; *svanaiḥ*-by the sounds; *gopīḥ*-the cowherd girls; *gopī-nāthaḥ*-Śrī Gopīnātha; *śriye*-benediction; *astu*-let there be; *naḥ*-our.



TRANSLATION



Śrī Śrīla Gopīnātha, who originated the transcendental mellow of the rāsa dance, stands on the shore in Vaṁśīvaṭa and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.





TEXT 18





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glory; *śrī-caitanya*-to Śrī Caitanya; *jaya*-all glory; *nityānanda*-to Lord Nityānanda; *jaya advaita-candra*-all glory to Advaita Ācārya; *jaya*-all glory; *gaura-bhakta-vṛnda*-to the devotees of Lord Caitanya.



TRANSLATION



Glory to Śrī Caitanya and Nityānanda! Glory to Advaitacandra! And glory to all the devotees of Śrī Gaura [Lord Caitanya]!





TEXT 19





ei tina ṭhākura gauḍīyāke kariyāchena ātmasāt



e tinera caraṇa vandoṅ, tine mora nātha



SYNONYMS



*ei*-these; *tina*-three; *ṭhākura*-Deities; *gauḍīyāke*-the Gauḍīya Vaiṣṇavas; *kariyāchena*-have done; *ātmasāt*-absorbed; *e*-these; *tinera*-of the three; *caraṇa*-lotus feet; *vandoṅ*-I worship; *tine*-these three; *mora*-my; *nātha*-Lords.



TRANSLATION



These three Deities of Vṛndāvana [Madana-mohana, Govinda and Gopīnātha] have absorbed the heart and soul of the Gauḍīya Vaiṣṇavas [followers of Lord Caitanya]. I worship Their lotus feet, for They are the Lords of my heart.



PURPORT



The author of Śrī *Caitanya-caritāmṛta* offers his respectful obeisances unto the three Deities of Vṛndāvana named Śrī Rādhā-Madana-mohana, Śrī Rādhā-Govindadeva and Śrī Rādhā-Gopīnāthajī. These three Deities are the life and soul of the Bengali Vaiṣṇavas, or Gauḍīya Vaiṣṇavas, who have a natural aptitude for residing in Vṛndāvana. The Gauḍīya Vaiṣṇavas who follow strictly in the line of Śrī Caitanya Mahāprabhu worship the Divinity by chanting transcendental sounds meant to develop a sense of one's transcendental relationship with the Supreme Lord, a reciprocation of mellows (rasas) of mutual affection, and, ultimately, the achievement of the desired success in loving service. These three Deities are worshiped in three different stages of one's development. The followers of Śrī Caitanya Mahāprabhu scrupulously follow these principles of approach.





Gauḍīya Vaiṣṇavas perceive the ultimate objective in Vedic hymns composed of eighteen transcendental letters that adore Kṛṣṇa as Madana-mohana, Govinda and Gopījana-vallabha. Madana-mohana is He who charms Cupid, the god of love, Govinda is He who pleases the senses and the cows, and Gopījana-vallabha is the transcendental lover of the gopīs. Kṛṣṇa Himself is called Madana-mohana, Govinda, Gopījana-vallabha and countless other names as He plays in His different pastimes with His devotees.



The three Deities-Madana-mohana, Govinda and Gopījana-vallabha-have very specific qualities. Worship of Madana-mohana is on the platform of reestablishing our forgotten relationship with the Personality of Godhead. In the material world we are presently in utter ignorance of our eternal relationship with the Supreme Lord. Paṅgoḥ refers to one who cannot move independently by his own strength, and manda-mateḥ is one who is less intelligent because he is too absorbed in materialistic activities. It is best for such persons not to aspire for success in fruitive activities or mental speculation, but instead simply to surrender to the Supreme Personality of Godhead. The perfection of life is simply to surrender to the Supreme. In the beginning of our spiritual life we must therefore worship Madana-mohana so that He may attract us and nullify our attachment for material sense gratification. This relationship with Madana-mohana is necessary for neophyte devotees. When one wishes to render service to the Lord with strong attachment, one then worships Govinda on the platform of transcendental service. Govinda is the reservoir of all pleasures. When by the grace of Kṛṣṇa and the devotees one reaches perfection in devotional service, he can appreciate Kṛṣṇa as Gopījana-vallabha, the pleasure Deity of the damsels of Vraja.



Lord Śrī Caitanya Mahāprabhu explained this mode of devotional service in three stages, and therefore these worshipable Deities were installed in Vṛndāvana by different Gosvāmīs. They are very dear to the Gauḍīya Vaiṣṇavas there, who visit the temples at least once a day. Besides the temples of these three Deities, many other temples have been established in Vṛndāvana, such as the temple of Rādhā-Dāmodara of Jīva Gosvāmī, the temple of Śyāmasundara of Śyāmānanda Gosvāmī, the temple of Gokulānanda of Lokanātha Gosvāmī, and the temple of Rādhā-ramaṇa of Gopāla Bhaṭṭa Gosvāmī. There are seven principal temples over four hundred years old that are the most important of the five thousand temples now existing in Vṛndāvana.



"Gauḍīya" indicates the part of India between the southern side of the Himalayan Mountains and the northern part of the Vindhyā Hills, which is called Āryāvarta, or the Land of the Āryans. This portion of India is divided into five parts or provinces (Pañca-gauḍadeśa): Sārasvata (Kashmir and Punjab), Kānyakubja (Uttar Pradesh, including the modern city of Lucknow), Madhya-gauḍa (Madhya Pradesh), Maithila (Bihar and part of Bengal) and Utkala (part of Bengal and the whole of Orissa). Bengal is sometimes called Gauḍadeśa, partly because it forms a portion of Maithila and partly because the capital of the Hindu king Rāja Lakṣmaṇa Sena was known as Gauḍa. This old capital later came to be known as Gauḍapura and gradually Māyāpur.



The devotees of Orissa are called Uḍiyās, the devotees of Bengal are called Gauḍīyas, and the devotees of southern India are known as Drāviḍa devotees. As there are five provinces in Āryāvarta, so Dākṣiṇātya, southern India, is also divided into five provinces, which are called Pañca-draviḍa. The four Vaiṣṇava ācāryas who are the great authorities of the four Vaiṣṇava disciplic successions, as well as Śrīpāda Śaṅkarācārya of the Māyāvāda school, appeared in the Pañca-draviḍa provinces. Among the four Vaiṣṇava ācāryas, who are all accepted by the Gauḍīya Vaiṣṇavas, Śrī Rāmānuja Ācārya appeared in the southern part of Andhra Pradesh at Mahābhūtapurī, Śrī Madhva Ācārya appeared at Pājakam (near Vimānagiri) in the district of Mangalore, Śrī Viṣṇusvāmī appeared at Pāṇḍya, and Śrī Nimbārka appeared at Muṅgera-patana in the extreme south.



Śrī Caitanya Mahāprabhu accepted the chain of disciplic succession from Madhva Ācārya, but the Vaiṣṇavas in His line do not accept the tattva-vādīs, who also claim to belong to the Mādhva-sampradāya. To distinguish themselves clearly from the tattva-vādī branch of Madhva's descendants, the Vaiṣṇavas of Bengal prefer to call themselves Gauḍīya Vaiṣṇavas. Śrī Madhva Ācārya is also known as Śrī Gauḍa-pūrṇānanda, and therefore the name Mādhva-Gauḍīya-sampradāya is quite suitable for the disciplic succession of the Gauḍīya Vaiṣṇavas. Our spiritual master, Oṁ Viṣṇupāda Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, accepted initiation in the Mādhva-Gauḍīya-sampradāya.





TEXT 20





granthera ārambhe kari 'maṅgalācaraṇa'



guru, vaiṣṇava, bhagavān,--tinera smaraṇa



SYNONYMS



*granthera*-of this book; *ārambhe*-in the beginning; *kari*-I make; *maṅgala-ācaraṇa*-auspicious invocation; *guru*-the spiritual master; *vaiṣṇava*-the devotees of the Lord; *bhagavān*-the Supreme Personality of Godhead; *tinera*-of these three; *smaraṇa*-remembering.



TRANSLATION



In the beginning of this narration, simply by remembering the spiritual master, the devotees of the Lord, and the Personality of Godhead, I have invoked their benedictions.





TEXT 21





tinera smaraṇe haya vighna-vināśana



anāyāse haya nija vāñchita-pūraṇa



SYNONYMS



*tinera*-of these three; *smaraṇe*-by remembrance; *haya*-there is; *vighna-vināśana*-the destruction of all difficulties; *anāyāse*-very easily; *haya*-there is; *nija*-our own; *vāñchita*-of the desired object; *pūraṇa*-fulfillment.



TRANSLATION



Such remembrance destroys all difficulties and very easily enables one to fulfill his own desires.





TEXT 22





se maṅgalācaraṇa haya tri-vidha prakāra



vastu-nirdeśa, āśīrvāda, namaskāra



SYNONYMS



*se*-that; *maṅgala-ācaraṇa*-auspicious invocation; *haya*-is; *tri*-vidha-three kinds; *prakāra*-processes; *vastu*-nirdeśa-defining the object; *āśīḥ*-vāda-benedictions; *namaḥ*-kāra-obeisances.



TRANSLATION



The invocation involves three processes: defining the objective, offering benedictions and offering obeisances.





TEXT 23





prathama dui śloke iṣṭa-deva-namaskāra



sāmānya-viśeṣa-rūpe dui ta' prakāra



SYNONYMS



*prathama*-in the first; *dui*-two; *śloke*-verses; *iṣṭa*-deva-worshipable Deity; *namaskāra*-obeisances; *sāmānya*-generally; *viśeṣa-rūpe*-and specifically; *dui*-two; *ta'*-certainly; *prakāra*-ways.



TRANSLATION



The first two verses offer respectful obeisances, generally and specifically, to the Lord, who is the object of worship.





TEXT 24





tṛtīya ślokete kari vastura nirdeśa



yāhā ha-ite jāni para-tattvera uddeśa



SYNONYMS



*tṛtīya ślokete*-in the third verse; *kari*-I make; *vastura*-of the object; *nirdeśa*-indication; *yāhā ha*-ite-from which; *jāni*-I understand; *para-tattvera*-of the Absolute Truth; *uddeśa*-identification.



TRANSLATION



In the third verse I indicate the Absolute Truth, who is the ultimate substance. With such a description, one can visualize the Supreme Truth.





TEXT 25





caturtha ślokete kari jagate āśīrvāda



sarvatra māgiye kṛṣṇa-caitanya-prasāda



SYNONYMS



*caturtha*-fourth; *ślokete*-in the verse; *kari*-I make; *jagate*-for the world; *āśīḥ*-vāda-benediction; *sarvatra*-everywhere; *māgiye*-I am begging; *kṛṣṇa-caitanya*-of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; *prasāda*-the mercy.



TRANSLATION



In the fourth verse I have invoked the benediction of the Lord upon all the world, praying to Lord Caitanya for His mercy upon all.





TEXT 26





sei śloke kahi bāhyāvatāra-kāraṇa



pañca ṣaṣṭha śloke kahi mūla-prayojana



SYNONYMS



*sei śloke*-in that same verse; *kahi*-I tell; *bāhya*-the external; *avatāra*-for the incarnation of Lord Caitanya; *kāraṇa*-reason; *pañca*-the fifth; *ṣaṣṭha*-and the sixth; *śloke*-in the verses; *kahi*-I tell; *mūla*-the prime; *prayojana*-purpose.



TRANSLATION



In that verse I have also explained the external reason for Lord Caitanya's incarnation. But in the fifth and sixth verses I have explained the prime reason for His advent.





TEXT 27





ei chaya śloke kahi caitanyera tattva



āra pañca śloke nityānandera mahattva



SYNONYMS



*ei*-these; *chaya*-six; *śloke*-in verses; *kahi*-I describe; *caitanyera*-of Lord Caitanya Mahāprabhu; *tattva*-truth; *āra*-further; *pañca śloke*-in five verses; *nityānandera*-of Lord Nityānanda; *mahattva*-the glory.



TRANSLATION



In these six verses I have described the truth about Lord Caitanya, whereas in the next five I have described the glory of Lord Nityānanda.





TEXT 28





āra dui śloke advaita-tattvākhyāna



āra eka śloke pañca-tattvera vyākhyāna



SYNONYMS



*āra*-further; *dui śloke*-in two verses; *advaita*-of Śrī Advaita Prabhu; *tattva*-of the truth; *ākhyāna*-description; *āra*-further; *eka śloke*-in one verse; *pañca-tattvera*-of the Pañca-tattva; *vyākhyāna*-explanation.



TRANSLATION



The next two verses describe the truth of Advaita Prabhu, and the following verse describes the Pañca-tattva [the Lord, His plenary portion, His incarnation, His energies and His devotees].





TEXT 29





ei caudda śloke kari maṅgalācaraṇa



taṅhi madhye kahi saba vastu-nirūpaṇa



SYNONYMS



*ei caudda śloke*-in these fourteen verses; *kari*-I make; *maṅgala-ācaraṇa*-auspicious invocation; *taṅhi*-therefore in that; *madhye*-within; *kahi*-I speak; *saba*-all; *vastu*-object; *nirūpaṇa*-description.



TRANSLATION



These fourteen verses, therefore, offer auspicious invocations and describe the Supreme Truth.





TEXT 30





saba śrotā-vaiṣṇavere kari' namaskāra



ei saba ślokera kari artha-vicāra



SYNONYMS



*saba*-all; *śrotā*-hearers or audience; *vaiṣṇavere*-unto the Vaiṣṇavas; *kari'*-offering; *namaskāra*-obeisances; *ei saba ślokera*-of all these (fourteen) verses; *kari*-I make; *artha*-of the meaning; *vicāra*-analysis.



TRANSLATION



I offer my obeisances unto all my Vaiṣṇava readers as I begin to explain the intricacies of all these verses.





TEXT 31





sakala vaiṣṇava, śuna kari' eka-mana



caitanya-kṛṣṇera śāstra-mata-nirūpaṇa



SYNONYMS



*sakala*-all; *vaiṣṇava*-O devotees of the Lord; *śuna*-please hear; *kari'*-making; *eka*-mana-rapt attention; *caitanya*-Lord Caitanya Mahāprabhu; *kṛṣṇera*-of Lord Śrī Kṛṣṇa; *śāstra*-scriptural reference; *mata*-according to; *nirūpaṇa*-decision.



TRANSLATION



I request all my Vaiṣṇava readers to read and hear with rapt attention this narration of Śrī Kṛṣṇa Caitanya as inculcated in the revealed scriptures.



PURPORT



Lord Caitanya is the Absolute Truth, Kṛṣṇa Himself. This is substantiated by evidence from the authentic spiritual scriptures. Sometimes people accept a man as God on the basis of their whimsical sentiments and without reference to the revealed scriptures, but the author of *Caitanya-caritāmṛta* proves all his statements by citing the śāstras. Thus he establishes that Caitanya Mahāprabhu is the Supreme Personality of Godhead.





TEXT 32





kṛṣṇa, guru, bhakta, śakti, avatāra, prakāśa



kṛṣṇa ei chaya-rūpe karena vilāsa



SYNONYMS



*kṛṣṇa*-the Supreme Lord, Śrī Kṛṣṇa; *guru*-the spiritual masters; *bhakta*-the devotees; *śakti*-the potencies; *avatāra*-the incarnations; *prakāśa*-plenary portions; *kṛṣṇa*-Lord Kṛṣṇa; *ei chaya-rūpe*-in these six features; *karena vilāsa*-enjoys.



TRANSLATION



Lord Kṛṣṇa enjoys by manifesting Himself as the spiritual masters, the devotees, the diverse energies, the incarnations and the plenary portions. They are all six in one.





TEXT 33





ei chaya tattvera kari caraṇa vandana



prathame sāmānye kari maṅgalācaraṇa



SYNONYMS



*ei*-these; *chaya*-six; *tattvera*-of these expansions; *kari*-I make; *caraṇa*-the lotus feet; *vandana*-prayers; *prathame*-at first; *sāmānye*-in general; *kari*-I make; *maṅgala-ācaraṇa*-auspicious invocation.



TRANSLATION



I therefore worship the lotus feet of these six diversities of the one truth by invoking their benedictions.





TEXT 34





vande gurūn īśa-bhaktān



īśam īśāvatārakān



tat-prakāśāṁś ca tac-chaktīḥ



kṛṣṇa-caitanya-saṁjñakam



SYNONYMS



*vande*-I offer respectful obeisances; *gurūn*-unto the spiritual masters; *īśa*-bhaktān-unto the devotees of the Supreme Lord; *īśam*-unto the Supreme Lord; *īśa*-avatārakān-unto the incarnations of the Supreme Lord; *tat*-of the Supreme Lord; *prakāśān*-unto the manifestations; *ca*-and; *tat*-of the Supreme Lord; *śaktīḥ*-unto the potencies; *kṛṣṇa-caitanya*-Śrī Kṛṣṇa Caitanya; *saṁjñakam*-named.



TRANSLATION



I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord's incarnations, His plenary portions, His energies, and the primeval Lord Himself, Śrī Kṛṣṇa Caitanya.



PURPORT



Kṛṣṇadāsa Kavirāja Gosvāmī has composed this Sanskrit verse for the beginning of his book, and now he will explain it in detail. He offers his respectful obeisances to the six principles of the Absolute Truth. Gurūn is plural in number because anyone who gives spiritual instructions based on the revealed scriptures is accepted as a spiritual master. Although others give help in showing the way to beginners, the guru who first initiates one with the mahā-mantra is to be known as the initiator, and the saints who give instructions for progressive advancement in Kṛṣṇa consciousness are called instructing spiritual masters. The initiating and instructing spiritual masters are equal and identical manifestations of Kṛṣṇa, although they have different dealings. Their function is to guide the conditioned souls back home, back to Godhead. Therefore Kṛṣṇadāsa Kavirāja Gosvāmī accepted Nityānanda Prabhu and the six Gosvāmīs in the category of guru.





Īśa-bhaktān refers to the devotees of the Lord like Śrī Śrīvāsa and all other such followers, who are the energy of the Lord and are qualitatively nondifferent from Him. Īśāvatārakān refers to ācāryas like Advaita Prabhu, who is an avatāra of the Lord. Tat-prakāśān indicates the direct manifestation of the Supreme Personality of Godhead, Nityānanda Prabhu, and the initiating spiritual master. Tac-chaktīḥ refers to the spiritual energies (śaktis) of Śrī Caitanya Mahāprabhu. Gadādhara, Dāmodara and Jagadānanda belong to this category of internal energy.



The six principles are differently manifested but all equally worshipable. Kṛṣṇadāsa Kavirāja begins by offering his obeisances unto them to teach us the method of worshiping Lord Caitanya. The external potency of Godhead, called māyā, can never associate with the Lord, just as darkness cannot remain in the presence of light; yet darkness, being but an illusory and temporary covering of light, has no existence independent of light.





TEXT 35





mantra-guru āra yata śikṣā-guru-gaṇa



tāṅhāra caraṇa āge kariye vandana



SYNONYMS



*mantra-guru*-the initiating spiritual master; *āra*-and also; *yata*-as many (as there are); *śikṣā-guru-gaṇa*-all the instructing spiritual masters; *tāṅhāra*-of all of them; *caraṇa*-unto the lotus feet; *āge*-at first; *kariye*-I offer; *vandana*-respectful obeisances.



TRANSLATION



I first offer my respectful obeisances at the lotus feet of my initiating spiritual master and all my instructing spiritual masters.



PURPORT



Śrīla Jīva Gosvāmī, in his thesis Bhakti-sandarbha (202), has stated that uncontaminated devotional service is the objective of pure Vaiṣṇavas and that one has to execute such service in the association of other devotees. By associating with devotees of Lord Kṛṣṇa, one develops a sense of Kṛṣṇa consciousness and thus becomes inclined toward the loving service of the Lord. This is the process of approaching the Supreme Lord by gradual appreciation in devotional service. If one desires unalloyed devotional service, one must associate with devotees of Śrī Kṛṣṇa, for by such association only can a conditioned soul achieve a taste for transcendental love and thus revive his eternal relationship with Godhead in a specific manifestation and in terms of the specific transcendental mellow (rasa) that one has eternally inherent in him.





If one develops love for Kṛṣṇa by Kṛṣṇa conscious activities, one can know the Supreme Absolute Truth, but he who tries to understand God simply by logical arguments will not succeed, nor will he get a taste for unalloyed devotion. The secret is that one must submissively listen to those who know perfectly the science of God, and one must begin the mode of service regulated by the preceptor. A devotee already attracted by the name, form, qualities, etc., of the Supreme Lord may be directed to his specific manner of devotional service; he need not waste time in approaching the Lord through logic. The expert spiritual master knows well how to engage his disciple's energy in the transcendental loving service of the Lord, and thus he engages a devotee in a specific devotional service according to his special tendency. A devotee must have only one initiating spiritual master because in the scriptures acceptance of more than one is always forbidden. There is no limit, however, to the number of instructing spiritual masters one may accept. Generally a spiritual master who constantly instructs a disciple in spiritual science becomes his initiating spiritual master later on.



One should always remember that a person who is reluctant to accept a spiritual master and be initiated is sure to be baffled in his endeavor to go back to Godhead. One who is not properly initiated may present himself as a great devotee, but in fact he is sure to encounter many stumbling blocks on his path of progress toward spiritual realization, with the result that he must continue his term of material existence without relief. Such a helpless person is compared to a ship without a rudder, for such a ship can never reach its destination. It is imperative, therefore, that one accept a spiritual master if he at all desires to gain the favor of the Lord. The service of the spiritual master is essential. If there is no chance to serve the spiritual master directly, a devotee should serve him by remembering his instructions. There is no difference between the spiritual master's instructions and the spiritual master himself. In his absence, therefore, his words of direction should be the pride of the disciple. If one thinks that he is above consulting anyone else, including a spiritual master, he is at once an offender at the lotus feet of the Lord. Such an offender can never go back to Godhead. It is imperative that a serious person accept a bona fide spiritual master in terms of the śāstric injunctions. Śrī Jīva Gosvāmī advises that one not accept a spiritual master in terms of hereditary or customary social and ecclesiastical conventions. One should simply try to find a genuinely qualified spiritual master for actual advancement in spiritual understanding.





TEXT 36





śrī-rūpa, sanātana, bhaṭṭa-raghunātha



śrī-jīva, gopāla-bhaṭṭa, dāsa-raghunātha



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; *sanātana*-Sanātana Gosvāmī; *bhaṭṭa*-raghunātha-Raghunātha Bhaṭṭa Gosvāmī; *śrī*-jīva-Śrīla Jīva Gosvāmī; *gopāla*-bhaṭṭa-Gopāla Bhaṭṭa Gosvāmī; *dāsa*-raghunātha-Śrīla Raghunātha dāsa Gosvāmī.



TRANSLATION



The instructing spiritual masters are Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Bhaṭṭa Raghunātha, Śrī Jīva Gosvāmī, Śrī Gopāla Bhaṭṭa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī.





TEXT 37





ei chaya guru--śikṣā-guru ye āmāra



tāṅ'-sabāra pāda-padme koṭi namaskāra



SYNONYMS



*ei*-these; *chaya*-six; *guru*-spiritual masters; *śikṣā*-guru-instructing spiritual masters; *ye*-who are; *āmāra*-my; *tāṅ'-sabāra*-of all of them; *pāda*-padme-unto the lotus feet; *koṭi*-ten million; *namaskāra*-respectful obeisances.



TRANSLATION



These six are my instructing spiritual masters, and therefore I offer millions of respectful obeisances unto their lotus feet.



PURPORT



By accepting the six Gosvāmīs as his instructing spiritual masters, the author specifically makes it clear that one should not be recognized as a Gauḍīya Vaiṣṇava if he is not obedient to them.





TEXT 38





bhagavānera bhakta yata śrīvāsa pradhāna



tāṅ'-sabhāra pāda-padme sahasra praṇāma



SYNONYMS



*bhagavānera*-of the Supreme Personality of Godhead; *bhakta*-the devotees; *yata*-as many (as there are); *śrīvāsa pradhāna*-headed by Śrī Śrīvāsa; *tāṅ'-sabhāra*-of all of them; *pāda*-padme-unto the lotus feet; *sahasra*-thousands; *praṇāma*-respectful obeisances.



TRANSLATION



There are innumerable devotees of the Lord, of whom Śrīvāsa Ṭhākura is the foremost. I offer my respectful obeisances thousands of times unto their lotus feet.





TEXT 39





advaita ācārya--prabhura aṁśa-avatāra



tāṅra pāda-padme koṭi praṇati āmāra



SYNONYMS



*advaita ācārya*-Advaita Ācārya; *prabhura*-of the Supreme Lord; *aṁśa*-partial; *avatāra*-incarnation; *tāṅra*-of Him; *pāda*-padme-unto the lotus feet; *koṭi*-ten million; *praṇati*-respectful obeisances; *āmāra*-my.



TRANSLATION



Advaita Ācārya is the Lord's partial incarnation, and therefore I offer my obeisances millions of times at His lotus feet.





TEXT 40





nityānanda-rāya--prabhura svarūpa-prakāśa



tāṅra pāda-padma vando yāṅra muñi dāsa



SYNONYMS



*nityānanda-rāya*-Lord Nityānanda; *prabhura*-of the Supreme Lord; *sva*-rūpa-prakāśa-personal manifestation; *tāṅra*-of Him; *pāda*-padma-unto the lotus feet; *vando*-I offer respectful obeisances; *yāṅra*-of whom; *muñi*-I am; *dāsa*-the servant.



TRANSLATION



Śrīla Nityānanda Rāma is the plenary manifestation of the Lord, and I have been initiated by Him. I therefore offer my respectful obeisances unto His lotus feet.





TEXT 41





gadādhara-paṇḍitādi--prabhura nija-śakti



tāṅ'-sabāra caraṇe mora sahasra praṇati



SYNONYMS



*gadādhara*-paṇḍita-ādi-headed by Śrī Gadādhara Paṇḍita; *prabhura*-of the Supreme Lord; *nija-śakti*-internal potencies; *tāṅ'-sabāra*-of all of them; *caraṇe*-unto the lotus feet; *mora*-my; *sahasra*-thousands; *praṇati*-respectful obeisances.



TRANSLATION



I offer my respectful obeisances unto the internal potencies of the Lord, of whom Śrī Gadādhara Prabhu is the foremost.





TEXT 42





śrī-kṛṣṇa-caitanya prabhu svayaṁ-bhagavān



tāṅhāra padāravinde ananta praṇāma



SYNONYMS



*śrī-kṛṣṇa-caitanya*-Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; *prabhu*-the Supreme Lord; *svayam-bhagavān*-is the original Personality of Godhead; *tāṅhāra*-His; *pada*-aravinde-unto the lotus feet; *ananta*-innumerable; *praṇāma*-respectful obeisances.



TRANSLATION



Lord Śrī Kṛṣṇa Caitanya Mahāprabhu is the Personality of Godhead Himself, and therefore I offer innumerable prostrations at His lotus feet.





TEXT 43





sāvaraṇe prabhure kariyā namaskāra



ei chaya teṅho yaiche--kariye vicāra



SYNONYMS



*sa-āvaraṇe*-along with His associates; *prabhure*-unto Lord Śrī Caitanya Mahāprabhu; *kariyā*-having made; *namaskāra*-respectful obeisances; *ei*-these; *chaya*-six; *teṅho*-He; *yaiche*-what they are like; *kariye*-I make; *vicāra*-discussion.



TRANSLATION



Having offered obeisances unto the Lord and all His associates, I shall now try to explain these six diversities in one.



PURPORT



There are many unalloyed devotees of the Supreme Personality of Godhead, all of whom are considered associates surrounding the Lord. Kṛṣṇa should be worshiped with His devotees. The diverse principles are therefore the eternal paraphernalia through which the Absolute Truth can be approached.





TEXT 44





yadyapi āmāra guru--caitanyera dāsa



tathāpi jāniye āmi tāṅhāra prakāśa



SYNONYMS



*yadyapi*-even though; *āmāra*-my; *guru*-spiritual master; *caitanyera*-of Lord Caitanya Mahāprabhu; *dāsa*-the servitor; *tathāpi*-still; *jāniye*-know; *āmi*-I; *tāṅhāra*-of the Lord; *prakāśa*-direct manifestation.



TRANSLATION



Although I know that my spiritual master is a servitor of Śrī Caitanya, I know Him also as a plenary manifestation of the Lord.



PURPORT



Every living entity is essentially a servant of the Supreme Personality of Godhead, and the spiritual master is also His servant. Still, the spiritual master is a direct manifestation of the Lord. With this conviction, a disciple can advance in Kṛṣṇa consciousness. The spiritual master is nondifferent from Kṛṣṇa because he is a manifestation of Kṛṣṇa.





Lord Nityānanda, who is Balarāma Himself, the first direct manifestation or expansion of Kṛṣṇa, is the original spiritual master. He helps Lord Kṛṣṇa in His pastimes, and He is a servant of the Lord.



Every living entity is eternally a servant of Śrī Kṛṣṇa Caitanya; therefore the spiritual master cannot be other than a servant of Lord Caitanya. The spiritual master's eternal occupation is to expand the service of the Lord by training disciples in a service attitude. A spiritual master never poses as the Supreme Lord Himself; he is considered a representative of the Lord. The revealed scriptures prohibit one's pretending to be God, but a bona fide spiritual master is a most faithful and confidential servant of the Lord and therefore deserves as much respect as Kṛṣṇa.





TEXT 45





guru kṛṣṇa-rūpa hana śāstrera pramāṇe



guru-rūpe kṛṣṇa kṛpā karena bhakta-gaṇe



SYNONYMS



*guru*-the spiritual master; *kṛṣṇa*-rūpa-as good as Kṛṣṇa; *hana*-is; *śāstrera*-of revealed scriptures; *pramāṇe*-by the evidence; *guru-rūpe*-in the form of the spiritual master; *kṛṣṇa*-Lord Śrī Kṛṣṇa; *kṛpā*-mercy; *karena*-distributes; *bhakta*-gaṇe-unto His devotees.



TRANSLATION



According to the deliberate opinion of all revealed scriptures, the spiritual master is nondifferent from Kṛṣṇa. Lord Kṛṣṇa in the form of the spiritual master delivers His devotees.



PURPORT



The relationship of a disciple with his spiritual master is as good as his relationship with the Supreme Lord. A spiritual master always represents himself as the humblest servitor of the Personality of Godhead, but the disciple must look upon him as the manifested representation of Godhead.





TEXT 46





ācāryaṁ māṁ vijānīyān



nāvamanyeta karhicit



na martya-buddhyāsūyeta



sarva-deva-mayo guruḥ



SYNONYMS



*ācāryam*-the spiritual master; *mām*-Myself; *vijānīyāt*-one should know; *na avamanyeta*-one should never disrespect; *karhicit*-at any time; *na*-never; *martya*-buddhyā-with the idea of his being an ordinary man; *asūyeta*-one should be envious; *sarva-deva*-of all demigods; *mayaḥ*-representative; *guruḥ*-the spiritual master.



TRANSLATION



"One should know the ācārya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods."



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (11.17.27) spoken by Lord Kṛṣṇa when He was questioned by Uddhava regarding the four social and spiritual orders of society. He was specifically instructing how a brahmacārī should behave under the care of a spiritual master. A spiritual master is not an enjoyer of facilities offered by his disciples. He is like a parent. Without the attentive service of his parents, a child cannot grow to manhood; similarly, without the care of the spiritual master one cannot rise to the plane of transcendental service.





The spiritual master is also called ācārya, or a transcendental professor of spiritual science. The Manu-saṁhitā (2.140) explains the duties of an ācārya, describing that a bona fide spiritual master accepts charge of disciples, teaches them the Vedic knowledge with all its intricacies, and gives them their second birth. The ceremony performed to initiate a disciple into the study of spiritual science is called upanīti, or the function that brings one nearer to the spiritual master. One who cannot be brought nearer to a spiritual master cannot have a sacred thread, and thus he is indicated to be a śūdra. The sacred thread on the body of a brāhmaṇa, kṣatriya or vaiśya is a symbol of initiation by the spiritual master; it is worth nothing if worn merely to boast of high parentage. The duty of the spiritual master is to initiate a disciple with the sacred thread ceremony, and after this saṁskāra, or purificatory process, the spiritual master actually begins to teach the disciple about the *Vedas*. A person born a śūdra is not barred from such spiritual initiation, provided he is approved by the spiritual master, who is duly authorized to award a disciple the right to be a brāhmaṇa if he finds him perfectly qualified. In the Vāyu Purāṇa an ācārya is defined as one who knows the import of all Vedic literature, explains the purpose of the *Vedas*, abides by their rules and regulations, and teaches his disciples to act in the same way.



Only out of His immense compassion does the Personality of Godhead reveal Himself as the spiritual master. Therefore in the dealings of an ācārya there are no activities but those of transcendental loving service to the Lord. He is the Supreme Personality of Servitor Godhead. It is worthwhile to take shelter of such a steady devotee, who is called āśraya-vigraha, or the manifestation or form of the Lord of whom one must take shelter.



If one poses himself as an ācārya but does not have an attitude of servitorship to the Lord, he must be considered an offender, and this offensive attitude disqualifies him from being an ācārya. The bona fide spiritual master always engages in unalloyed devotional service to the Supreme Personality of Godhead. By this test he is known to be a direct manifestation of the Lord and a genuine representative of Śrī Nityānanda Prabhu. Such a spiritual master is known as ācāryadeva. Influenced by an envious temperament and dissatisfied because of an attitude of sense gratification, mundaners criticize a real ācārya. In fact, however, a bona fide ācārya is nondifferent from the Personality of Godhead, and therefore to envy such an ācārya is to envy the Personality of Godhead Himself. This will produce an effect subversive of transcendental realization.



As mentioned previously, a disciple should always respect the spiritual master as a manifestation of Śrī Kṛṣṇa, but at the same time one should always remember that a spiritual master is never authorized to imitate the transcendental pastimes of the Lord. False spiritual masters pose themselves as identical with Śrī Kṛṣṇa in every respect to exploit the sentiments of their disciples, but such impersonalists can only mislead their disciples, for their ultimate aim is to become one with the Lord. This is against the principles of the devotional cult.



The real Vedic philosophy is acintya-bhedābheda-tattva, which establishes everything to be simultaneously one with and different from the Personality of Godhead. Śrīla Raghunātha dāsa Gosvāmī confirms that this is the real position of a bona fide spiritual master and says that one should always think of the spiritual master in terms of his intimate relationship with Mukunda (Śrī Kṛṣṇa). Śrīla Jīva Gosvāmī, in his Bhakti-sandarbha (213), has clearly defined that a pure devotee's observation of the spiritual master and Lord Śiva as one with the Personality of Godhead exists in terms of their being very dear to the Lord, not identical with Him in all respects. Following in the footsteps of Śrīla Raghunātha dāsa Gosvāmī and Śrīla Jīva Gosvāmī, later ācāryas like Śrīla Viśvanātha Cakravartī Ṭhākura have confirmed the same truths. In his prayers to the spiritual master, Śrīla Viśvanātha Cakravartī Ṭhākura confirms that all the revealed scriptures accept the spiritual master to be identical with the Personality of Godhead because he is a very dear and confidential servant of the Lord. Gauḍīya Vaiṣṇavas therefore worship Śrīla Gurudeva (the spiritual master) in the light of his being the servitor of the Personality of Godhead. In all the ancient scriptures of devotional service and in the more recent songs of Śrīla Narottama dāsa Ṭhākura, Śrīla Bhaktivinoda Ṭhākura and other unalloyed Vaiṣṇavas, the spiritual master is always considered either one of the confidential associates of Śrīmatī Rādhārāṇī or a manifested representation of Śrīla Nityānanda Prabhu.





TEXT 47





śikṣā-guruke ta' jāni kṛṣṇera svarūpa



antaryāmī, bhakta-śreṣṭha,--ei dui rūpa



SYNONYMS



*śikṣā-guruke*-the spiritual master who instructs; *ta'*-indeed; *jāni*-I know; *kṛṣṇera*-of Kṛṣṇa; *sva-rūpa*-the direct representative; *antaryāmī*-the indwelling Supersoul; *bhakta-śreṣṭha*-the best devotee; *ei*-these; *dui*-two; *rūpa*-forms.



TRANSLATION



One should know the instructing spiritual master to be the Personality of Kṛṣṇa. Lord Kṛṣṇa manifests Himself as the Supersoul and as the greatest devotee of the Lord.



PURPORT



Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī states that the instructing spiritual master is a bona fide representative of Śrī Kṛṣṇa. Śrī Kṛṣṇa Himself teaches us as the instructing spiritual master from within and without. From within He teaches as Paramātmā, our constant companion, and from without He teaches from the *Bhagavad-gītā* as the instructing spiritual master. There are two kinds of instructing spiritual masters. One is the liberated person fully absorbed in meditation in devotional service, and the other is he who invokes the disciple's spiritual consciousness by means of relevant instructions. Thus the instructions in the science of devotion are differentiated in terms of the objective and subjective ways of understanding. The ācārya in the true sense of the term, who is authorized to deliver Kṛṣṇa, enriches the disciple with full spiritual knowledge and thus awakens him to the activities of devotional service.





When by learning from the self-realized spiritual master one actually engages himself in the service of Lord Viṣṇu, functional devotional service begins. The procedures of this devotional service are known as abhidheya, or actions one is dutybound to perform. Our only shelter is the Supreme Lord, and one who teaches how to approach Kṛṣṇa is the functioning form of the Personality of Godhead. There is no difference between the shelter-giving Supreme Lord and the initiating and instructing spiritual masters. If one foolishly discriminates between them, he commits an offense in the discharge of devotional service.



Śrīla Sanātana Gosvāmī is the ideal spiritual master, for he delivers one the shelter of the lotus feet of Madana-mohana. Even though one may be unable to travel on the field of Vṛndāvana due to forgetfulness of his relationship with the Supreme Personality of Godhead, he can get an adequate opportunity to stay in Vṛndāvana and derive all spiritual benefits by the mercy of Sanātana Gosvāmī. Śrī Govindajī acts exactly like the śikṣā-guru (instructing spiritual master) by teaching Arjuna the *Bhagavad-gītā*. He is the original preceptor, for He gives us instructions and an opportunity to serve Him. The initiating spiritual master is a personal manifestation of Śrīla Madana-mohana vigraha, whereas the instructing spiritual master is a personal representative of Śrīla Govindadeva vigraha. Both of these Deities are worshiped at Vṛndāvana. Śrīla Gopīnātha is the ultimate attraction in spiritual realization.





TEXT 48





naivopayanty apacitiṁ kavayas taveśa



brahmāyuṣāpi kṛtam ṛddha-mudaḥ smarantaḥ



yo 'ntar bahis tanu-bhṛtām aśubhaṁ vidhunvann



ācārya-caittya-vapuṣā sva-gatiṁ vyanakti



SYNONYMS



*na eva*-not at all; *upayanti*-are able to express; *apacitim*-their gratitude; *kavayaḥ*-learned devotees; *tava*-Your; *īśa*-O Lord; *brahma-āyuṣā*-with a lifetime equal to Lord Brahmā's; *api*-in spite of; *kṛtam*-magnanimous work; *ṛddha*-increased; *mudaḥ*-joy; *smarantaḥ*-remembering; *yaḥ*-who; *antaḥ*-within; *bahiḥ*-outside; *tanu-bhṛtām*-of those who are embodied; *aśubham*-misfortune; *vidhunvan*-dissipating; *ācārya*-of the spiritual master; *caittya*-of the Supersoul; *vapuṣā*-by the forms; *sva*-own; *gatim*-path; *vyanakti*-shows.



TRANSLATION



"O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahmā, for You appear in two features-externally as the ācārya and internally as the Supersoul-to deliver the embodied living being by directing him how to come to You."



PURPORT



This verse from *Śrīmad-Bhāgavatam* (11.29.6) was spoken by Śrī Uddhava after he heard from Śrī Kṛṣṇa all necessary instructions about yoga.





TEXT 49





teṣāṁ satata-yuktānāṁ



bhajatāṁ prīti-pūrvakam



dadāmi buddhi-yogaṁ taṁ



yena mām upayānti te



SYNONYMS



*teṣām*-unto them; *satata*-yuktānām-always engaged; *bhajatām*-in rendering devotional service; *prīti-pūrvakam*-in loving ecstasy; *dadāmi*-I give; *buddhi*-yogam-real intelligence; *tam*-that; *yena*-by which; *mām*-unto Me; *upayānti*-come; *te*-they.



TRANSLATION



"To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me."



PURPORT



This verse of the *Bhagavad-gītā* (10.10) clearly states how Govindadeva instructs His bona fide devotee. The Lord declares that by enlightenment in theistic knowledge He awards attachment for Him to those who constantly engage in His transcendental loving service. This awakening of divine consciousness enthralls a devotee, who thus relishes his eternal transcendental mellow. Such an awakening is awarded only to those convinced by devotional service about the transcendental nature of the Personality of Godhead. They know that the Supreme Truth, the all-spiritual and all-powerful person, is one without a second and has fully transcendental senses. He is the fountainhead of all emanations. Such pure devotees, always merged in knowledge of Kṛṣṇa and absorbed in Kṛṣṇa consciousness, exchange thoughts and realizations as great scientists exchange their views and discuss the results of their research in scientific academies. Such exchanges of thoughts in regard to Kṛṣṇa give pleasure to the Lord, who therefore favors such devotees with all enlightenment.





TEXT 50





yathā brahmaṇe bhagavān



svayam upadiśyānubhāvitavān



SYNONYMS



*yathā*-just as; *brahmaṇe*-unto Lord Brahmā; *bhagavān*-the Supreme Lord; *svayam*-Himself; *upadiśya*-having instructed; *anubhāvitavān*-caused to perceive.



TRANSLATION



The Supreme Personality of Godhead [svayaṁ bhagavān] taught Brahmā and made him self-realized.



PURPORT



The English maxim that God helps those who help themselves is also applicable in the transcendental realm. There are many instances in revealed scriptures of the Personality of Godhead's acting as the spiritual master from within. He was the spiritual master who instructed Brahmā, the original living being in the cosmic creation. When Brahmā was first created, he could not apply his creative energy to arrange the cosmic situation. At first there was only sound, vibrating the word tapa, which indicates the acceptance of hardships for spiritual realization. Refraining from sensual enjoyment, one should voluntarily accept all sorts of difficulty for spiritual realization. This is called tapasya. An enjoyer of the senses can never realize God, godliness or the science of theistic knowledge. Thus when Brahmā, initiated by Śrī Kṛṣṇa by the sound vibration tapa, engaged himself in acts of austerity, by the pleasure of Viṣṇu he was able to visualize the transcendental world, Śrī Vaikuṇṭha, through transcendental realization. Modern science can communicate using material discoveries such as radio, television and computers, but the science invoked by the austerities of Śrī Brahmā, the original father of mankind, was still more subtle. In time, material scientists may also know how we can communicate with the Vaikuṇṭha world. Lord Brahmā inquired about the potency of the Supreme Lord, and the Personality of Godhead answered his inquiry in the following six consecutive statements. These instructions, which are reproduced in *Śrīmad-Bhāgavatam* (2.9.31-36), were imparted by the Personality of Godhead, acting as the supreme spiritual master.





TEXT 51





jñānaṁ parama-guhyaṁ me



yad vijñāna-samanvitam



sa-rahasyaṁ tad-aṅgaṁ ca



gṛhāṇa gaditaṁ mayā



SYNONYMS



*jñānam*-knowledge; *parama*-extremely; *guhyam*-confidential; *me*-of Me; *yat*-which; *vijñāna*-realization; *samanvitam*-fully endowed with; *sa*-rahasyam-along with mystery; *tat*-of that; *aṅgam*-supplementary parts; *ca*-and; *gṛhāṇa*-just try to take up; *gaditam*-explained; *mayā*-by Me.



TRANSLATION



"Please hear attentively what I shall speak to you, for transcendental knowledge about Me is not only scientific but also full of mysteries.



PURPORT



Transcendental knowledge of Śrī Kṛṣṇa is deeper than the impersonal knowledge of Brahman, for it includes knowledge of not only His form and personality but also everything else related to Him. There is nothing in existence not related with Śrī Kṛṣṇa. In a sense, there is nothing but Śrī Kṛṣṇa, and yet nothing is Śrī Kṛṣṇa save and except His primeval personality. This knowledge constitutes a complete transcendental science, and Viṣṇu wanted to give Brahmājī full knowledge about that science. The mystery of this knowledge culminates in personal attachment to the Lord, with a resulting effect of detachment from anything "non-Kṛṣṇa." There are nine alternative transcendental means to attain this stage: hearing, chanting, remembering, serving the lotus feet of the Lord, worshiping, praying, assisting, fraternizing with the Lord, and sacrificing everything for Him. These are different parts of the same devotional service, which is full of transcendental mystery. The Lord said to Brahmā that since He was pleased with him, by His grace the mystery was being revealed.





TEXT 52





yāvān ahaṁ yathā-bhāvo



yad-rūpa-guṇa-karmakaḥ



tathaiva tattva-vijñānam



astu te mad-anugrahāt



SYNONYMS



*yāvān*-as I am in My eternal form; *aham*-I; *yathā*-in whichever manner; *bhāvaḥ*-transcendental existence; *yat*-whatever; *rūpa*-various forms and colors; *guṇa*-qualities; *karmakaḥ*-activities; *tathā eva*-exactly so; *tattva*-vijñānam-factual realization; *astu*-let there be; *te*-your; *mat*-My; *anugrahāt*-by causeless mercy.



TRANSLATION



"By My causeless mercy, be enlightened in truth about My personality, manifestations, qualities and pastimes.



PURPORT



The transcendental personal forms of the Lord are a mystery, and the symptoms of these forms, which are absolutely different from anything made of mundane elements, are also mysterious. The innumerable forms of the Lord, such as Śyāmasundara, Nārāyaṇa, Rāma and Gaurasundara; the colors of these forms (white, red, yellow, cloudlike śyāma and others); His qualities, as the responsive Personality of Godhead to pure devotees and as impersonal Brahman to dry speculators; His uncommon activities like lifting Govardhana Hill, marrying more than sixteen thousand queens at Dvārakā, and entering the rāsa dance with the damsels of Vraja, expanding Himself in as many forms as there were damsels in the dance-these and innumerable other uncommon acts and attributes are all mysteries, one aspect of which is presented in the scientific knowledge of the *Bhagavad-gītā*, which is read and adored all over the world by all classes of scholars, with as many interpretations as there are empiric philosophers. The truth of these mysteries was revealed to Brahmā by the descending process, without the help of the ascending one. His mercy descends to a devotee like Brahmā and, through Brahmā, to Nārada, from Nārada to Vyāsa, from Vyāsadeva to Śukadeva and so on in the bona fide chain of disciplic succession. We cannot discover the mysteries of the Lord by our mundane endeavors; they are only revealed, by His grace, to the proper devotees. These mysteries are gradually disclosed to the various grades of devotees in proportion to the gradual development of their service attitude. In other words, impersonalists who depend upon the strength of their poor fund of knowledge and morbid speculative habits, without submission and service in the forms of hearing, chanting and the others mentioned above, cannot penetrate to the mysterious region of transcendence where the Supreme Truth is a transcendental person, free from all tinges of the material elements. Discovering the mystery of the Lord eliminates the impersonal feature realized by common spiritualists who are merely trying to enter the spiritual region from the mundane platform.





TEXT 53





aham evāsam evāgre



nānyad yat sad-asat param



paścād ahaṁ yad etac ca



yo 'vaśiṣyeta so 'smy aham



SYNONYMS



*aham*-I, the Personality of Godhead; *eva*-certainly; *āsam*-existed; *eva*-only; *agre*-before the creation; *na*-never; *anyat*-anything else; *yat*-which; *sat*-the effect; *asat*-the cause; *param*-the supreme; *paścāt*-at the end; *aham*-I, the Personality of Godhead; *yat*-which; *etat*-this creation; *ca*-also; *yaḥ*-who; *avaśiṣyeta*-remains; *saḥ*-that; *asmi*-am; *aham*-I, the Personality of Godhead.



TRANSLATION



"Prior to the cosmic creation, only I exist, and no phenomena exist, either gross, subtle or primordial. After creation, only I exist in everything, and after annihilation, only I remain eternally.



PURPORT



Aham means "I"; therefore the speaker who is saying aham, "I," must have His own personality. The Māyāvādī philosophers interpret this word aham as referring to the impersonal Brahman. These Māyāvādīs are very proud of their grammatical knowledge, but any person who has actual knowledge of grammar can understand that aham means "I" and that "I" refers to a personality. Therefore the Personality of Godhead, speaking to Brahmā, uses aham while describing His own transcendental form. Aham has a specific meaning; it is not a vague term that can be whimsically interpreted. Aham, when spoken by Kṛṣṇa, refers to the Supreme Personality of Godhead and nothing else.





Before the creation and after its dissolution, only the Supreme Personality of Godhead and His associates exist; there is no existence of the material elements. This is confirmed in the Vedic literature. Vāsudevo vā idam agra āsīn na brahmā na ca śaṅkaraḥ. The meaning of this mantra is that before creation there was no existence of Brahmā or Śiva, for only Viṣṇu existed. Viṣṇu exists in His abode, the Vaikuṇṭhas. There are innumerable Vaikuṇṭha planets in the spiritual sky, and on each of them Viṣṇu resides with His associates and His paraphernalia. It is also confirmed in the *Bhagavad-gītā* that although the creation is periodically dissolved, there is another abode, which is never dissolved. The word "creation" refers to the material creation because in the spiritual world everything exists eternally and there is no creation or dissolution.



The Lord indicates herein that before the material creation He existed in fullness with all transcendental opulences, including all strength, all wealth, all beauty, all knowledge, all fame and all renunciation. If one thinks of a king, he automatically thinks of his secretaries, ministers, military commanders, palaces and so on. Since a king has such opulences, one can simply try to imagine the opulence of the Supreme Personality of Godhead. When the Lord says aham, therefore, it is to be understood that He exists with full potency, including all opulences.



The word yat refers to Brahman, the impersonal effulgence of the Lord. In the Brahma-saṁhitā (5.40) it is said, tad brahma niṣkalam anantam aśeṣa-bhūtam: the Brahman effulgence expands unlimitedly. Just as the sun is a localized planet although the sunshine expands unlimitedly from that source, so the Absolute Truth is the Supreme Personality of Godhead, but His effulgence of energy, Brahman, expands unlimitedly. From that Brahman energy the creation appears, just as a cloud appears in sunshine. From the cloud comes rain, from the rain comes vegetation, and from the vegetation come fruits and flowers, which are the basis of subsistence for many other forms of life. Similarly, the effulgent bodily luster of the Supreme Lord is the cause of the creation of infinite universes. The Brahman effulgence is impersonal, but the cause of that energy is the Supreme Personality of Godhead. From Him, in His abode, the Vaikuṇṭhas, this brahmajyoti emanates. He is never impersonal. Since they cannot understand the source of the Brahman energy, impersonalists mistakenly choose to think this impersonal Brahman the ultimate or absolute goal. But as stated in the *Upaniṣads*, one has to penetrate the impersonal effulgence to see the face of the Supreme Lord. If one desires to reach the source of the sunshine, he has to travel through the sunshine to reach the sun and then meet the predominating deity there. The Absolute Truth is the Supreme Person, Bhagavān, as *Śrīmad-Bhāgavatam* explains.



Sat means "effect," asat means "cause," and param refers to the ultimate truth, which is transcendental to cause and effect. The cause of the creation is called the mahat-tattva, or total material energy, and its effect is the creation itself. But neither cause nor effect existed in the beginning; they emanated from the Supreme Personality of Godhead, as did the energy of time. This is stated in the *Vedānta-sūtra* (janmādy asya yataḥ). The source of birth of the cosmic manifestation, or mahat-tattva, is the Personality of Godhead. This is confirmed throughout *Śrīmad-Bhāgavatam* and the *Bhagavad-gītā*. In the *Bhagavad-gītā* (10.8) the Lord says, ahaṁ sarvasya prabhavaḥ: "I am the fountainhead of all emanations." The material cosmos, being temporary, is sometimes manifest and sometimes unmanifest, but its energy emanates from the Supreme Absolute Lord. Before the creation there was neither cause nor effect, but the Supreme Personality of Godhead existed with His full opulence and energy.

The words paścād aham indicate that the Lord exists after the dissolution of the cosmic manifestation. When the material world is dissolved, the Lord still exists personally in the Vaikuṇṭhas. During the creation the Lord also exists as He is in the Vaikuṇṭhas, and He also exists as the Supersoul within the material universes. This is confirmed in the Brahma-saṁhitā (5.37). Goloka eva nivasati: although He is perfectly and eternally present in Goloka Vṛndāvana in Vaikuṇṭha, He is nevertheless all-pervading (akhilātma-bhūtaḥ). The all-pervading feature of the Lord is called the Supersoul. In the *Bhagavad-gītā* it is said, ahaṁ kṛtsnasya jagataḥ prabhavaḥ: the cosmic manifestation is a display of the energy of the Supreme Lord. The material elements (earth, water, fire, air, ether, mind, intelligence and false ego) display the inferior energy of the Lord, and the living entities are His superior energy. Since the energy of the Lord is not different from Him, in fact everything that exists is Kṛṣṇa in His impersonal feature. Sunshine, sunlight and heat are not different from the sun, and yet simultaneously they are distinct energies of the sun. Similarly, the cosmic manifestation and the living entities are energies of the Lord, and they are considered to be simultaneously one with and different from Him. The Lord therefore says, "I am everything," because everything is His energy and is therefore nondifferent from Him.



Yo 'vaśiṣyeta so 'smy aham indicates that the Lord is the balance that exists after the dissolution of the creation. The spiritual manifestation never vanishes. It belongs to the internal energy of the Supreme Lord and exists eternally. When the external manifestation is withdrawn, the spiritual activities in Goloka and the rest of the Vaikuṇṭhas continue, unrestricted by material time, which has no existence in the spiritual world. Therefore in the *Bhagavad-gītā* it is said, yad gatvā na nivartante tad dhāma paramaṁ mama: "The abode from which no one returns to this material world is the supreme abode of the Lord." (Bg. 15.6)



TEXT 54





ṛte 'rthaṁ yat pratīyeta



na pratīyeta cātmani



tad vidyād ātmano māyāṁ



yathābhāso yathā tamaḥ



SYNONYMS



*ṛte*-without; *artham*-value; *yat*-that which; *pratīyeta*-appears to be; *na*-not; *pratīyeta*-appears to be; *ca*-certainly; *ātmani*-in relation to Me; *tat*-that; *vidyāt*-you must know; *ātmanaḥ*-My; *māyām*-illusory energy; *yathā*-just as; *ābhāsaḥ*-the reflection; *yathā*-just as; *tamaḥ*-the darkness.



TRANSLATION



"What appears to be truth without Me is certainly My illusory energy, for nothing can exist without Me. It is like a reflection of a real light in the shadows, for in the light there are neither shadows nor reflections.



PURPORT



In the previous verse the Absolute Truth and its nature have been explained. One must also understand the relative truth to actually know the Absolute. The relative truth, which is called māyā, or material nature, is explained here. Māyā has no independent existence. One who is less intelligent is captivated by the wonderful activities of māyā, but he does not understand that behind these activities is the direction of the Supreme Lord. In the *Bhagavad-gītā* it is said, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: the material nature is working and producing moving and nonmoving beings only by the supervision of Kṛṣṇa (Bg. 9.10).





The real nature of māyā, the illusory existence of the material manifestation, is clearly explained in *Śrīmad-Bhāgavatam*. The Absolute Truth is substance, and the relative truth depends upon its relationship with the Absolute for its existence. Māyā means energy; therefore the relative truth is explained to be the energy of the Absolute Truth. Since it is difficult to understand the distinction between the absolute and relative truths, an example can be given for clarification. The Absolute Truth can be compared to the sun, which is appreciated in terms of two relative truths: reflection and darkness. Darkness is the absence of sunshine, and a reflection is a projection of sunlight into darkness. Neither darkness nor reflection has an independent existence. Darkness comes when the sunshine is blocked. For example, if one stands facing the sun, his back will be in darkness. Since darkness stands in the absence of the sun, it is therefore relative to the sun. The spiritual world is compared to the real sunshine, and the material world is compared to the dark regions where the sun is not visible.



When the material manifestation appears very wonderful, this is due to a perverted reflection of the supreme sunshine, the Absolute Truth, as confirmed in the *Vedānta-sūtra*. Whatever one can see here has its substance in the Absolute. As darkness is situated far away from the sun, so the material world is also far away from the spiritual world. The Vedic literature directs us not to be captivated by the dark regions (tamaḥ) but to try to reach the shining regions of the Absolute (yogi-dhāma).



The spiritual world is brightly illuminated, but the material world is wrapped in darkness. In the material world, sunshine, moonshine or different kinds of artificial light are required to dispel darkness, especially at night, for by nature the material world is dark. Therefore the Supreme Lord has arranged for sunshine and moonshine. But in His abode, as described in the *Bhagavad-gītā* (15.6), there is no necessity for lighting by sunshine, moonshine or electricity because everything is self-effulgent.



That which is relative, temporary and far away from the Absolute Truth is called māyā, or ignorance. This illusion is exhibited in two ways, as explained in the *Bhagavad-gītā*. The inferior illusion is inert matter, and the superior illusion is the living entity. The living entities are called illusory in this context only because they are implicated in the illusory structures and activities of the material world. Actually the living entities are not illusory, for they are parts of the superior energy of the Supreme Lord and do not have to be covered by māyā if they do not want to be so. The actions of the living entities in the spiritual kingdom are not illusory; they are the actual, eternal activities of liberated souls.





TEXT 55





yathā mahānti bhūtāni



bhūteṣūccāvaceṣv anu



praviṣṭāny apraviṣṭāni



tathā teṣu na teṣv aham



SYNONYMS



*yathā*-as; *mahānti*-the universal; *bhūtāni*-elements; *bhūteṣu*-in the living entities; *ucca*-avaceṣu-both gigantic and minute; *anu*-after; *praviṣṭāni*-situated internally; *apraviṣṭāni*-situated externally; *tathā*-so; *teṣu*-in them; *na*-not; *teṣu*-in them; *aham*-I.



TRANSLATION



"As the material elements enter the bodies of all living beings and yet remain outside them all, I exist within all material creations and yet am not within them.



PURPORT



The gross material elements (earth, water, fire, air and ether) combine with the subtle material elements (mind, intelligence and false ego) to construct the bodies of this material world, and yet they are beyond these bodies as well. Any material construction is nothing but an amalgamation or combination of material elements in varied proportions. These elements exist both within and beyond the body. For example, although the sky exists in space, it also enters within the body. Similarly, the Supreme Lord, who is the cause of the material energy, lives within the material world as well as beyond it. Without His presence within the material world, the cosmic body could not develop, just as without the presence of the spirit within the physical body, the body could not develop. The entire material manifestation develops and exists because the Supreme Personality of Godhead enters it as Paramātmā, or the Supersoul. The Personality of Godhead in His all-pervading feature of Paramātmā enters every entity, from the biggest to the most minute. His existence can be realized by one who has the single qualification of submissiveness and who thereby becomes a surrendered soul. The development of submissiveness is the cause of proportionate spiritual realization, by which one can ultimately meet the Supreme Lord in person, as a man meets another man face to face.





Because of his development of transcendental attachment for the Supreme Lord, a surrendered soul feels the presence of his beloved everywhere, and all his senses are engaged in the loving service of the Lord. His eyes are engaged in seeing the beautiful couple Śrī Rādhā and Kṛṣṇa sitting on a decorated throne beneath a desire tree in the transcendental land of Vṛndāvana. His nose is engaged in smelling the spiritual aroma of the lotus feet of the Lord. Similarly, his ears are engaged in hearing messages from Vaikuṇṭha, and his hands embrace the lotus feet of the Lord and His associates. Thus the Lord is manifested to a pure devotee from within and without. This is one of the mysteries of the devotional relationship in which a devotee and the Lord are bound by a tie of spontaneous love. To achieve this love should be the goal of life for every living being.





TEXT 56





etāvad eva jijñāsyaṁ



tattva-jijñāsunātmanaḥ



anvaya-vyatirekābhyāṁ



yat syāt sarvatra sarvadā



SYNONYMS



*etāvat*-up to this; *eva*-certainty; *jijñāsyam*-to be inquired about; *tattva*-of the Absolute Truth; *jijñāsunā*-by the student; *ātmanaḥ*-of the Self; *anvaya*-directly; *vyatirekābhyām*-and indirectly; *yat*-whatever; *syāt*-it may be; *sarvatra*-everywhere; *sarvadā*-always.



TRANSLATION



"A person interested in transcendental knowledge must therefore always directly and indirectly inquire about it to know the all-pervading truth."



PURPORT



Those who are serious about the knowledge of the transcendental world, which is far beyond the material cosmic creation, must approach a bona fide spiritual master to learn the science both directly and indirectly. One must learn both the means to approach the desired destination and the hindrances to such progress. The spiritual master knows how to regulate the habits of a neophyte disciple, and therefore a serious student must learn the science in all its aspects from him.





There are different grades and standards of prosperity. The standard of comfort and happiness conceived by a common man engaged in material labor is the lowest grade of happiness, for it is in relationship with the body. The highest standard of such bodily comfort is achieved by a fruitive worker who by pious activities reaches the plane of heaven, or the kingdom of the creative gods with their delegated powers. But the conception of comfortable life in heaven is insignificant in comparison to the happiness enjoyed in the impersonal Brahman, and this brahmānanda, the spiritual bliss derived from impersonal Brahman, is like the water in the hoofprint of a calf compared to the ocean of love of Godhead. When one develops pure love for the Lord, he derives an ocean of transcendental happiness from the association of the Personality of Godhead. To qualify oneself to reach this stage of life is the highest perfection.



One should try to purchase a ticket to go back home, back to Godhead. The price of such a ticket is one's intense desire for it, which is not easily awakened, even if one continuously performs pious activities for thousands of lives. All mundane relationships are sure to be broken in the course of time, but once one establishes a relationship with the Personality of Godhead in a particular rasa, it is never to be broken, even after the annihilation of the material world.



One should understand, through the transparent medium of the spiritual master, that the Supreme Lord exists everywhere in His transcendental spiritual nature and that the living entities' relationships with the Lord are directly and indirectly existing everywhere, even in this material world. In the spiritual world there are five kinds of relationships with the Supreme Lord-śānta, dāsya, sakhya, vātsalya and mādhurya. The perverted reflections of these rasas are found in the material world. Land, home, furniture and other inert material objects are related in śānta, or the neutral and silent sense, whereas servants work in the dāsya relationship. The reciprocation between friends is called sakhya, the affection of a parent for a child is known as vātsalya, and the affairs of conjugal love constitute mādhurya. These five relationships in the material world are distorted reflections of the original, pure sentiments, which should be understood and perfected in relationship with the Supreme Personality of Godhead under the guidance of a bona fide spiritual master. In the material world the perverted rasas bring frustration. If these rasas are reestablished with Lord Kṛṣṇa, the result is eternal, blissful life.



From this and the preceding three verses of the *Caitanya-caritāmṛta*, which have been selected from *Śrīmad-Bhāgavatam*, the missionary activities of Lord Caitanya can be understood. The *Śrīmad-Bhāgavatam* has eighteen thousand verses, which are summarized in the four verses beginning with aham evāsam evāgre (53) and concluding with yat syāt sarvatra sarvadā (56). In the first of these verses (53) the transcendental nature of Lord *Kṛṣṇa, the Supreme Personality of Godhead*, is explained. The second verse (54) further explains that the Lord is detached from the workings of the material energy, māyā. The living entities, as parts and parcels of Lord Kṛṣṇa, are prone to be controlled by the external energy because although they are spiritual, in the material world they are encased in bodies of material energy. The eternal relationship of the living entities with the Supreme Lord is explained in that verse. The next verse (55) instructs that the Supreme Personality of Godhead, by His inconceivable energies, is simultaneously one with and different from the living entities and the material energy. This knowledge is called acintya-bhedābheda-tattva. When an individual living entity surrenders to Lord Kṛṣṇa, he can then develop natural transcendental love for the Supreme Lord. This surrendering process should be the primary concern of a human being. In the next verse (56) it is said that a conditioned soul must ultimately approach a bona fide spiritual master and try to understand perfectly the material and spiritual worlds and his own existential position. Here the words anvaya-vyatirekābhyām, "directly and indirectly," suggest that one must learn the process of devotional service in its two aspects: one must directly execute the process of devotional service and indirectly avoid the impediments to progress.





TEXT 57





cintāmaṇir jayati somagirir gurur me



śikṣā-guruś ca bhagavān śikhi-piñcha-mauliḥ



yat-pāda-kalpataru-pallava-śekhareṣu



līlā-svayaṁvara-rasaṁ labhate jayaśrīḥ



SYNONYMS



*cintāmaṇiḥ jayati*-all glory to Cintāmaṇi; *soma*-giriḥ-Somagiri (the initiating guru); *guruḥ*-spiritual master; *me*-my; *śikṣā*-guruḥ-instructing spiritual master; *ca*-and; *bhagavān*-the Supreme Personality of Godhead; *śikhi*-piñcha-with peacock feathers; *mauliḥ*-whose head; *yat*-whose; *pāda*-of the lotus feet; *kalpa*-taru-like desire trees; *pallava*-like new leaves; *śekhareṣu*-at the toe nails; *līlā-svayam-vara*-of conjugal pastimes; *rasam*-the mellow; *labhate*-obtains; jaya-śrīḥ-Śrīmatī Rādhārāṇī.



TRANSLATION



"All glories to Cintāmaṇi and my initiating spiritual master, Somagiri. All glories to my instructing spiritual master, the Supreme Personality of Godhead, who wears peacock feathers in His crown. Under the shade of His lotus feet, which are like desire trees, Jayaśrī [Rādhārāṇī] enjoys the transcendental mellow of an eternal consort."



PURPORT



This verse is from the Kṛṣṇa-karṇāmṛta, which was written by a great Vaiṣṇava sannyāsī named Bilvamaṅgala Ṭhākura, who is also known as Līlāśuka. He intensely desired to enter into the eternal pastimes of the Lord, and he lived at Vṛndāvana for seven hundred years in the vicinity of Brahma-kuṇḍa, a still-existing bathing tank in Vṛndāvana. The history of Bilvamaṅgala Ṭhākura is given in a book called Śrī Vallabha-digvijaya. He appeared in the eighth century of the Śaka Era in the province of Draviḍa and was the chief disciple of Viṣṇusvāmī. In a list of temples and monasteries kept in Śaṅkarācārya's monastery in Dvārakā, Bilvamaṅgala is mentioned as the founder of the Dvārakādhīśa temple there. He entrusted the service of his Deity to Hari Brahmacārī, a disciple of Vallabha Bhaṭṭa.





Bilvamaṅgala Ṭhākura actually entered into the transcendental pastimes of Lord Kṛṣṇa. He has recorded his transcendental experiences and appreciation in the book known as Kṛṣṇa-karṇāmṛta. In the beginning of that book he has offered his obeisances to his different gurus, and it is to be noted that he has adored them all equally. The first spiritual master mentioned is Cintāmaṇi, who was one of his instructing spiritual masters because she first showed him the spiritual path. Cintāmaṇi was a prostitute with whom Bilvamaṅgala was intimate earlier in his life. She gave him the inspiration to begin on the path of devotional service, and because she convinced him to give up material existence to try for perfection by loving Kṛṣṇa, he has first offered his respects to her. Next he offers his respects to his initiating spiritual master, Somagiri, and then to the Supreme Personality of Godhead, who was also his instructing spiritual master. He explicitly mentions Bhagavān, who has peacock feathers on His crown, because the Lord of Vṛndāvana, Kṛṣṇa the cowherd boy, used to come to Bilvamaṅgala to talk with him and supply him with milk. In his adoration of Śrī Kṛṣṇa, the Personality of Godhead, he describes that Jayaśrī, the goddess of fortune, Śrīmatī Rādhārāṇī, takes shelter in the shade of His lotus feet to enjoy the transcendental rasa of nuptial love. The complete treatise Kṛṣṇa-karṇāmṛta is dedicated to the transcendental pastimes of Śrī Kṛṣṇa and Śrīmatī Rādhārāṇī. It is a book to be read and understood by the most elevated devotees of Śrī Kṛṣṇa.





TEXT 58





jīve sākṣāt nāhi tāte guru caittya-rūpe



śikṣā-guru haya kṛṣṇa-mahānta-svarūpe



SYNONYMS



*jīve*-by the living entity; *sākṣāt*-direct experience; *nāhi*-there is not; *tāte*-therefore; *guru*-the spiritual master; *caittya-rūpe*-in the form of the Supersoul; *śikṣā-guru*-the spiritual master who instructs; *haya*-appears; *kṛṣṇa*-Kṛṣṇa, the Supreme Personality of Godhead; *mahānta*-the topmost devotee; *sva-rūpe*-in the form of.



TRANSLATION



Since one cannot visually experience the presence of the Supersoul, He appears before us as a liberated devotee. Such a spiritual master is none other than Kṛṣṇa Himself.



PURPORT



It is not possible for a conditioned soul to directly meet *Kṛṣṇa, the Supreme Personality of Godhead*, but if one becomes a sincere devotee and seriously engages in devotional service, Lord Kṛṣṇa sends an instructing spiritual master to show him favor and invoke his dormant propensity for serving the Supreme. The preceptor appears before the external senses of the fortunate conditioned soul, and at the same time the devotee is guided from within by the caittya-guru, Kṛṣṇa, who is seated as the spiritual master within the heart of the living entity.





TEXT 59





tato duḥsaṅgam utsṛjya



satsu sajjeta buddhi-mān



santa evāsya chindanti



mano-vyāsaṅgam uktibhiḥ



SYNONYMS



*tataḥ*-therefore; *duḥsaṅgam*-bad association; *utsrjya*-giving up; *satsu*-with the devotees; *sajjeta*-one should associate; *buddhi-mān*-an intelligent person; *santaḥ*-devotees; *eva*-certainly; *asya*-one's; *chindanti*-cut off; *manaḥ*-vyāsaṅgam-opposing attachments; *uktibhiḥ*-by their instructions.



TRANSLATION



"One should therefore avoid bad company and associate only with devotees. With their realized instructions, such saints can cut the knot connecting one with activities unfavorable to devotional service."



PURPORT



This verse, which appears in *Śrīmad-Bhāgavatam* (11.26.26), was spoken by Lord Kṛṣṇa to Uddhava in the text known as the Uddhava-gīta. The discussion relates to the story of Purūravā and the heavenly courtesan Urvaśī. When Urvaśī left Purūravā, he was deeply affected by the separation and had to learn to overcome his grief.





It is indicated that to learn the transcendental science, it is imperative that one avoid the company of undesirable persons and always seek the company of saints and sages who are able to impart lessons of transcendental knowledge. The potent words of such realized souls penetrate the heart, thereby eradicating all misgivings accumulated through years of undesirable association. For a neophyte devotee there are two kinds of persons whose association is undesirable: (1) gross materialists who constantly engage in sense gratification and (2) unbelievers who do not serve the Supreme Personality of Godhead but serve their senses and their mental whims in terms of their speculative habits. Intelligent persons seeking transcendental realization should very scrupulously avoid their company.





TEXT 60





satāṁ prasaṅgān mama vīrya-saṁvido



bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ



taj-joṣaṇād āśv apavarga-vartmani



śraddhā ratir bhaktir anukramiṣyati



SYNONYMS



*satām*-of the devotees; *prasaṅgāt*-by intimate association; *mama*-of Me; *vīrya*-saṁvidaḥ-talks full of spiritual potency; *bhavanti*-appear; *hṛt*-to the heart; *karṇa*-and to the ears; *rasa-āyanāḥ*-a source of sweetness; *kathāḥ*-talks; *tat*-of them; *joṣaṇāt*-from proper cultivation; *āśu*-quickly; *apavarga*-of liberation; *vartmani*-on the path; *śraddhā*-faith; *ratiḥ*-attraction; *bhaktiḥ*-love; *anukramiṣyati*-will follow one after another.



TRANSLATION



"The spiritually powerful message of Godhead can be properly discussed only in a society of devotees, and it is greatly pleasing to hear in that association. If one hears from devotees, the way of transcendental experience quickly opens to him, and gradually he attains a taste in knowledge that in due course develops into attraction and devotion."



PURPORT



This verse appears in *Śrīmad-Bhāgavatam* (3.25.25), where Kapiladeva replies to the questions of His mother, Devahūti, about the process of devotional service. As one advances in devotional activities, the process becomes progressively clearer and more encouraging. Unless one gets this spiritual encouragement by following the instructions of the spiritual master, it is not possible to make advancement. Therefore, one's development of a taste for executing these instructions is the test of one's devotional service. Initially, a person must develop confidence by hearing the science of devotion from a qualified spiritual master. Then, as he associates with devotees and tries to adopt the means instructed by the spiritual master in his own life, his misgivings and other obstacles are vanquished by his execution of devotional service. Strong attachment for the transcendental service of the Lord develops as he continues listening to the messages of Godhead, and if he steadfastly proceeds in this way, he is certainly elevated to spontaneous love for the Supreme Personality of Godhead.





TEXT 61





īśvara-svarūpa bhakta tāṅra adhiṣṭhāna



bhaktera hṛdaye kṛṣṇera satata viśrāma



SYNONYMS



*īśvara*-the Supreme Personality of Godhead; *svarūpa*-identical with; *bhakta*-the pure devotee; *tāṅra*-His; *adhiṣṭhāna*-abode; *bhaktera*-of the devotee; *hṛdaye*-in the heart; *kṛṣṇera*-of Lord Kṛṣṇa; *satata*-always; *viśrāma*-the resting place.



TRANSLATION



A pure devotee constantly engaged in the loving service of the Lord is identical with the Lord, who is always seated in his heart.



PURPORT



The Supreme Personality of Godhead is one without a second, and therefore He is all-powerful. He has inconceivable energies, of which three are principal. The devotee is considered to be one of these energies, never the energetic. The energetic is always the Supreme Lord. The energies are related to Him for the purpose of eternal service. A living entity in the conditioned stage can uncover his aptitude for serving the Absolute Truth by the grace of Kṛṣṇa and the spiritual master. Then the Lord reveals Himself within his heart, and he can know that Kṛṣṇa is seated in the heart of every pure devotee. Kṛṣṇa is actually situated in the heart of every living entity, but only a devotee can realize this fact.





TEXT 62





sādhavo hṛdayaṁ mahyaṁ



sādhūnāṁ hṛdayaṁ tv aham



mad-anyat te na jānanti



nāhaṁ tebhyo manāg api



SYNONYMS



*sādhavaḥ*-the saints; *hṛdayam*-heart; *mahyam*-My; *sādhūnām*-of the saints; *hṛdayam*-the heart; *tu*-indeed; *aham*-I; *mat*-than Me; *anyat*-other; *te*-they; *na*-not; *jānanti*-know; *na*-nor; *aham*-I; *tebhyaḥ*-than them; *manāk*-slightly; *api*-even.



TRANSLATION



"Saints are My heart, and only I am their hearts. They do not know anyone but Me, and therefore I do not recognize anyone besides them as Mine."



PURPORT



This verse appears in *Śrīmad-Bhāgavatam* (9.4.68) in connection with a misunderstanding between Durvāsā Muni and Mahārāja Ambarīṣa. As a result of this misunderstanding, Durvāsā Muni tried to kill the king, when the Sudarśana cakra, the celebrated weapon of Godhead, appeared on the scene for the devoted king's protection. When the Sudarśana cakra attacked Durvāsā Muni, he fled in fear of the weapon and sought shelter from all the great demigods in heaven. Not one of them was able to protect him, and therefore Durvāsā Muni prayed to Lord Viṣṇu for forgiveness. Lord Viṣṇu advised him, however, that if he wanted forgiveness he had to get it from Mahārāja Ambarīṣa, not from Him. In this context Lord Viṣṇu spoke this verse.





The Lord, being full and free from problems, can wholeheartedly care for His devotees. His concern is how to elevate and protect all those who have taken shelter at His feet. The same responsibility is also entrusted to the spiritual master. The bona fide spiritual master's concern is how the devotees who have surrendered to him as a representative of the Lord may make progress in devotional service. The Supreme Personality of Godhead is always mindful of the devotees who fully engage in cultivating knowledge of Him, having taken shelter at His lotus feet.





TEXT 63





bhavad-vidhā bhāgavatās



tīrtha-bhūtāḥ svayaṁ vibho



tīrthī-kurvanti tīrthāni



svāntaḥ-sthena gadā-bhṛtā



SYNONYMS



*bhavat*-your good self; *vidhāḥ*-like; *bhāgavatāḥ*-devotees; *tīrtha*-holy places of pilgrimage; *bhūtāḥ*-existing; *svayam*-themselves; *vibho*-O almighty one; *tīrthī*-kurvanti-make into holy places of pilgrimage; *tīrthāni*-the holy places; *sva-antaḥ-sthena*-being situated in their hearts; *gadā-bhṛtā*-by the Personality of Godhead.



TRANSLATION



"Saints of your caliber are themselves places of pilgrimage. Because of their purity, they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage."



PURPORT



This verse was spoken by Mahārāja Yudhiṣṭhira to Vidura in *Śrīmad-Bhāgavatam* (1.13.10). Mahārāja Yudhiṣṭhira was receiving his saintly uncle Vidura, who had been visiting sacred places of pilgrimage. Mahārāja Yudhiṣṭhira told Vidura that pure devotees like him are personified holy places because the Supreme Personality of Godhead is always with them in their hearts. By their association, sinful persons are freed from sinful reactions, and therefore wherever a pure devotee goes is a sacred place of pilgrimage. The importance of holy places is due to the presence there of such pure devotees.





TEXT 64





sei bhakta-gaṇa haya dvi-vidha prakāra



pāriṣad-gaṇa eka, sādhaka-gaṇa āra



SYNONYMS



*sei*-these; *bhakta*-gaṇa-devotees; *haya*-are; *dvi*-vidha-twofold; *prakāra*-varieties; *pāriṣat*-gaṇa-factual devotees; *eka*-one; *sādhaka*-gaṇa-prospective devotees; *āra*-the other.



TRANSLATION



Such pure devotees are of two types: personal associates [pāriṣats] and neophyte devotees [sādhakas].



PURPORT



Perfect servitors of the Lord are considered His personal associates, whereas devotees endeavoring to attain perfection are called neophytes. Among the associates, some are attracted by the opulences of the Personality of Godhead, and others are attracted by nuptial love of Godhead. The former devotees are placed in the realm of Vaikuṇṭha to render reverential devotional service, whereas the latter devotees are placed in Vṛndāvana for the direct service of Śrī Kṛṣṇa.





TEXTS 65-66





īśvarera avatāra e-tina prakāra



aṁśa-avatāra, āra guṇa-avatāra



śaktyāveśa-avatāra--tṛtīya e-mata



aṁśa-avatāra--puruṣa-matsyādika yata



SYNONYMS



*īśvarera*-of the Supreme Lord; *avatāra*-incarnations; *e*-tina-these three; *prakāra*-kinds; *aṁśa*-avatāra-partial incarnations; *āra*-and; *guṇa*-avatāra-qualitative incarnations; *śakti-āveśa*-avatāra-empowered incarnations; *tṛtīya*-the third; *e*-mata-thus; *aṁśa*-avatāra-partial incarnations; *puruṣa*-the three puruṣa incarnations; *matsya*-the fish incarnation; *ādika*-and so on; *yata*-all.



TRANSLATION



There are three categories of incarnations of Godhead: partial incarnations, qualitative incarnations and empowered incarnations. The puruṣas and Matsya are examples of partial incarnations.





TEXT 67





brahmā viṣṇu śiva--tina guṇāvatāre gaṇi



śakty-āveśa--sanakādi, pṛthu, vyāsa-muni



SYNONYMS



*brahmā*-Lord Brahmā; *viṣṇu*-Lord Viṣṇu; *śiva*-Lord Śiva; *tina*-three; *guṇa*-avatāre-among the incarnations controlling the three modes of material nature; *gaṇi*-I count; *śakti-āveśa*-empowered incarnations; *sanaka-ādi*-the four Kumāras; *pṛthu*-King Pṛthu; *vyāsa*-muni-Vyāsadeva.



TRANSLATION



Brahmā, Viṣṇu and Śiva are qualitative incarnations. Empowered incarnations are those like the Kumāras, King Pṛthu and Mahā-muni Vyāsa [the compiler of the *Vedas*].





TEXT 68





dui-rūpe haya bhagavānera prakāśa



eke ta' prakāśa haya, āre ta' vilāsa



SYNONYMS



*dui-rūpe*-in two forms; *haya*-are; *bhagavānera*-of the Supreme Personality of Godhead; *prakāśa*-manifestations; *eke*-in one; *ta'*-certainly; *prakāśa*-manifestation; *haya*-is; *āre*-in the other; *ta'*-certainly; *vilāsa*-engaged in pastimes.



TRANSLATION



The Personality of Godhead exhibits Himself in two kinds of forms: prakāśa and vilāsa.



PURPORT



The Supreme Lord expands His personal forms in two primary categories. The prakāśa forms are manifested by Lord Kṛṣṇa for His pastimes, and their features are exactly like His. When Lord Kṛṣṇa married sixteen thousand queens in Dvārakā, He did so in sixteen thousand prakāśa expansions. Similarly, during the rāsa dance He expanded Himself in identical prakāśa forms to dance beside each and every gopī simultaneously. When the Lord manifests His vilāsa expansions, however, they are all somewhat different in their bodily features. Lord Balarāma is the first vilāsa expansion of Lord Kṛṣṇa, and the four-handed Nārāyaṇa forms in Vaikuṇṭha expand from Balarāma. There is no difference between the bodily forms of Śrī Kṛṣṇa and Balarāma except that Their bodily colors are different. Similarly, Śrī Nārāyaṇa in Vaikuṇṭha has four hands, whereas Kṛṣṇa has only two. The expansions of the Lord who manifest such bodily differences are known as vilāsa-vigrahas.





TEXTS 69-70





eka-i vigraha yadi haya bahu-rūpa



ākāre ta' bheda nāhi, eka-i svarūpa



mahiṣī-vivāhe, yaiche yaiche kaila rāsa



ihāke kahiye kṛṣṇera mukhya 'prakāśa'



SYNONYMS



*eka-i*-the same one; *vigraha*-person; *yadi*-if; *haya*-becomes; *bahu*-rūpa-many forms; *ākāre*-in appearance; *ta'*-certainly; *bheda*-difference; *nāhi*-there is not; *eka*-i-one; *sva*-rūpa-identity; *mahiṣī*-with the queens of Dvārakā; *vivāhe*-in the marriage; *yaiche yaiche*-in a similar way; *kaila*-He did; *rāsa*-rāsa dance; *ihāke*-this; *kahiye*-I say; *kṛṣṇera*-of Kṛṣṇa; *mukhya*-principal; *prakāśa*-manifested forms.



TRANSLATION



When the Personality of Godhead expands Himself in many forms, all nondifferent in Their features, as Lord Kṛṣṇa did when He married sixteen thousand queens and when He performed His rāsa dance, such forms of the Lord are called manifested forms [prakāśa-vigrahas].





TEXT 71





citraṁ bataitad ekena



vapuṣā yugapat pṛthak



gṛheṣu dvy-aṣṭa-sāhasraṁ



striya eka udāvahat



SYNONYMS



*citram*-wonderful; *bata*-oh; *etat*-this; *ekena*-with one; *vapuṣā*-form; *yugapat*-simultaneously; *pṛthak*-separately; *gṛheṣu*-in the houses; *dvi*-aṣṭa-sāhasram-sixteen thousand; *striyaḥ*-all the queens; *ekaḥ*-the one Śrī Kṛṣṇa; *udāvahat*-married.



TRANSLATION



"It is astounding that Lord Śrī Kṛṣṇa, who is one without a second, expanded Himself in sixteen thousand similar forms to marry sixteen thousand queens in their respective homes."



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.69.2).





TEXT 72





rāsotsavaḥ sampravṛtto



gopī-maṇḍala-maṇḍitaḥ



yogeśvareṇa kṛṣṇena



tāsāṁ madhye dvayor dvayoḥ



SYNONYMS



*rāsa-utsavaḥ*-the festival of the rāsa dance; *sampravṛttaḥ*-was begun; *gopī-maṇḍala*-by groups of gopīs; *maṇḍitaḥ*-decorated; *yoga-īśvareṇa*-by the master of all mystic powers; *kṛṣṇena*-by Lord Kṛṣṇa; *tāsām*-of them; *madhye*-in the middle; *dvayoḥ dvayoḥ*-of each two.



TRANSLATION



"When Lord Kṛṣṇa, surrounded by groups of cowherd girls, began the festivities of the rāsa dance, the Lord of all mystic powers placed Himself between each two girls."



PURPORT



This verse is also quoted from *Śrīmad-Bhāgavatam* (10.33.3).





TEXTS 73-74





praviṣṭena gṛhītānāṁ



kaṇṭhe sva-nikaṭaṁ striyaḥ



yaṁ manyeran nabhas tāvad



vimāna-śata-saṅkulam



divaukasāṁ sa-dārāṇām



aty-autsukya-bhṛtātmanām



tato dundubhayo nedur



nipetuḥ puṣpa-vṛṣṭayaḥ



SYNONYMS



*praviṣṭena*-having entered; *gṛhītānām*-of those embracing; *kaṇṭhe*-on the neck; *sva*-nikaṭam-situated at their own side; *striyaḥ*-the gopīs; *yam*-whom; *manyeran*-would think; *nabhaḥ*-the sky; *tāvat*-at once; *vimāna*-of airplanes; *śata*-with hundreds; *saṅkulam*-crowded; *diva-okasām*-of the demigods; *sa*-dārāṇām-with their wives; *ati*-autsukya-with eagerness; *bhṛta-ātmanām*-whose minds were filled; *tataḥ*-then; *dundubhayaḥ*-kettledrums; *neduḥ*-sounded; *nipetuḥ*-fell; *puṣpa*-vṛṣṭayaḥ-showers of flowers.



TRANSLATION



"When the cowherd girls and Kṛṣṇa thus joined together, each girl thought that Kṛṣṇa was dearly embracing her alone. To behold this wonderful pastime of the Lord, the denizens of heaven and their wives, all very eager to see the dance, flew in the sky in their hundreds of airplanes. They showered flowers and beat sweetly on drums."



PURPORT



This is another quote from *Śrīmad-Bhāgavatam* (10.33.3-4).





TEXT 75





anekatra prakaṭatā



rūpasyaikasya yaikadā



sarvathā tat-svarūpaiva



sa prakāśa itīryate



SYNONYMS



*anekatra*-in many places; *prakaṭatā*-the manifestation; *rūpasya*-of form; *ekasya*-one; *yā*-which; *ekadā*-at one time; *sarvathā*-in every respect; *tat*-His; *sva*-rūpa-own form; *eva*-certainly; *saḥ*-that; *prakāśaḥ*-manifestive form; *iti*-thus; *īryate*-it is called.



TRANSLATION



"If numerous forms, all equal in their features, are displayed simultaneously, such forms are called prakāśa-vigrahas of the Lord."



PURPORT



This is a quotation from the Laghu-bhāgavatāmṛta (1.21), compiled by Śrīla Rūpa Gosvāmī.





TEXT 76





eka-i vigraha kintu ākāre haya āna



aneka prakāśa haya, 'vilāsa' tāra nāma



SYNONYMS



*eka*-i-one; *vigraha*-form; *kintu*-but; *ākāre*-in appearance; *haya*-is; *āna*-different; *aneka*-many; *prakāśa*-manifestations; *haya*-appear; *vilāsa*-pastime form; *tāra*-of that; *nāma*-the name.



TRANSLATION



But when the numerous forms are slightly different from one another, they are called vilāsa-vigrahas.





TEXT 77





svarūpam anyākāraṁ yat



tasya bhāti vilāsataḥ



prāyeṇātma-samaṁ śaktyā



sa vilāso nigadyate



SYNONYMS



*sva-rūpam*-the Lord's own form; *anya*-other; *ākāram*-features of the body; *yat*-which; *tasya*-His; *bhāti*-appears; *vilāsataḥ*-from particular pastimes; *prāyena*-almost; *ātma*-samam-self-similar; *śaktyā*-by His potency; *saḥ*-that; *vilāsaḥ*-the vilāsa (pastime) form; *nigadyate*-is called.



TRANSLATION



"When the Lord displays numerous forms with different features by His inconceivable potency, such forms are called vilāsa-vigrahas."



PURPORT



This is another quotation from the Laghu-bhāgavatāmṛta (1.15).





TEXT 78





yaiche baladeva, paravyome nārāyaṇa



yaiche vāsudeva pradyumnādi saṅkarṣaṇa



SYNONYMS



*yaiche*-just as; *baladeva*-Baladeva; *para-vyome*-in the spiritual sky; *nārāyaṇa*-Lord Nārāyaṇa; *yaiche*-just as; *vāsudeva*-Vāsudeva; *pradyumna-ādi*-Pradyumna, etc.; *saṅkarṣaṇa*-Saṅkarṣaṇa.



TRANSLATION



Examples of such vilāsa-vigrahas are Baladeva, Nārāyaṇa in Vaikuṇṭha-dhāma, and the catur-vyūha-Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha.





TEXTS 79-80





īśvarera śakti haya e-tina prakāra



eka lakṣmī-gaṇa, pure mahiṣī-gaṇa āra



vraje gopī-gaṇa āra sabhāte pradhāna



vrajendra-nandana yā'te svayaṁ bhagavān



SYNONYMS



*īśvarera*-of the Supreme Lord; *śakti*-energy; *haya*-is; *e*-tina-these three; *prakāra*-kinds; *eka*-one; *lakṣmī-gaṇa*-the goddesses of fortune in Vaikuṇṭha; *pure*-in Dvārakā; *mahiṣī-gaṇa*-the queens; *āra*-and; *vraje*-in Vṛndāvana; *gopī-gaṇa*-the gopīs; *āra*-and; *sabhāte*-among all of them; *pradhāna*-the chief; *vraja*-indra-nandana-Kṛṣṇa, the son of the King of Vraja; *yā'te*-because; *svayam*-Himself; *bhagavān*-the primeval Lord.



TRANSLATION



The energies [consorts] of the Supreme Lord are of three kinds: the Lakṣmīs in Vaikuṇṭha, the queens in Dvārakā and the gopīs in Vṛndāvana. The gopīs are the best of all, for they have the privilege of serving Śrī Kṛṣṇa, the primeval Lord, the son of the King of Vraja.





TEXT 81





svayaṁ-rūpa kṛṣṇera kāya-vyūha--tāṅra sama



bhakta sahite haya tāṅhāra āvaraṇa



SYNONYMS



*svayam*-rūpa-His own original form (two-handed Kṛṣṇa); *kṛṣṇera*-of Lord Kṛṣṇa; *kāya*-vyūha-personal expansions; *tāṅra*-with Him; *sama*-equal; *bhakta*-the devotees; *sahite*-associated with; *haya*-are; *tāṅhāra*-His; *āvaraṇa*-covering.



TRANSLATION



The personal associates of the primeval Lord, Śrī Kṛṣṇa, are His devotees, who are identical with Him. He is complete with His entourage of devotees.



PURPORT



Śrī Kṛṣṇa and His various personal expansions are nondifferent in potential power. These expansions are associated with further, secondary expansions, or servitor expansions, who are called devotees.





TEXT 82





bhakta ādi krame kaila sabhāra vandana



e-sabhāra vandana sarva-śubhera kāraṇa



SYNONYMS



*bhakta*-the devotees; *ādi*-and so on; *krame*-in order; *kaila*-did; *sabhāra*-of the assembly; *vandana*-worship; *e-sabhāra*-of this assembly; *vandana*-worship; *sarva-śubhera*-of all good fortune; *kāraṇa*-the source.



TRANSLATION



Now I have worshiped all the various levels of devotees. Worshiping them is the source of all good fortune.



PURPORT



To offer prayers to the Lord, one should first offer prayers to His devotees and associates.





TEXT 83





prathama śloke kahi sāmānya maṅgalācaraṇa



dvitīya ślokete kari viśeṣa vandana



SYNONYMS



*prathama*-first; *śloke*-in the verse; *kahi*-I express; *sāmānya*-general; *maṅgala-ācaraṇa*-invocation of benediction; *dvitīya*-second; *ślokete*-in the verse; *kari*-I do; *viśeṣa*-particular; *vandana*-offering of prayers.



TRANSLATION



In the first verse I have invoked a general benediction, but in the second I have prayed to the Lord in a particular form.





TEXT 84





vande śrī-kṛṣṇa-caitanya-



nityānandau sahoditau



gauḍodaye puṣpavantau



citrau śan-dau tamo-nudau



SYNONYMS



*vande*-I offer respectful obeisances; *śrī-kṛṣṇa-caitanya*-to Lord Śrī Kṛṣṇa Caitanya; *nityānandau*-and to Lord Nityānanda; *saha*-uditau-simultaneously arisen; *gauḍa*-udaye-on the eastern horizon of Gauḍa; *puṣpavantau*-the sun and moon together; *citrau*-wonderful; *śam*-dau-bestowing benediction; *tamaḥ*-nudau-dissipating darkness.



TRANSLATION



"I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all."





TEXTS 85-86





vraje ye vihare pūrve kṛṣṇa-balarāma



koṭī-sūrya-candra jini doṅhāra nija-dhāma



sei dui jagatere ha-iyā sadaya



gauḍadeśe pūrva-śaile karilā udaya



SYNONYMS



*vraje*-in Vraja (Vṛndāvana); *ye*-who; *vihare*-played; *pūrve*-formerly; *kṛṣṇa*-Lord Kṛṣṇa; *balarāma*-Lord Balarāma; *koṭī*-millions; *sūrya*-suns; *candra*-moons; *jini*-overcoming; *doṅhāra*-of the two; *nija-dhāma*-the effulgence; *sei*-these; *dui*-two; *jagatere*-for the universe; *ha*-iyā-becoming; *sa*-daya-compassionate; *gauḍa-deśe*-in the country of Gauḍa; *pūrva-śaile*-on the eastern horizon; *karilā*-did; *udaya*-arise.



TRANSLATION



Śrī Kṛṣṇa and Balarāma, the Personalities of Godhead, who formerly appeared in Vṛndāvana and were millions of times more effulgent than the sun and moon, have arisen over the eastern horizon of Gauḍadeśa [West Bengal], being compassionate for the fallen state of the world.





TEXT 87





śrī-kṛṣṇa-caitanya āra prabhu nityānanda



yāṅhāra prakāśe sarva jagat ānanda



SYNONYMS



*śrī-kṛṣṇa-caitanya*-Lord Śrī Kṛṣṇa Caitanya; *āra*-and; *prabhu nityānanda*-Lord Nityānanda; *yāṅhāra*-of whom; *prakāśe*-on the appearance; *sarva*-all; *jagat*-the world; *ānanda*-full of happiness.



TRANSLATION



The appearance of Śrī Kṛṣṇa Caitanya and Prabhu Nityānanda has surcharged the world with happiness.





TEXTS 88-89





sūrya-candra hare yaiche saba andhakāra



vastu prakāśiyā kare dharmera pracāra



ei mata dui bhāi jīvera ajñāna-



tamo-nāśa kari' kaila tattva-vastu-dāna



SYNONYMS



*sūrya-candra*-the sun and the moon; *hare*-drive away; *yaiche*-just as; *saba*-all; *andhakāra*-darkness; *vastu*-truth; *prakāśiyā*-manifesting; *kare*-do; *dharmera*-of inborn nature; *pracāra*-preaching; *ei mata*-like this; *dui*-two; *bhāi*-brothers; *jīvera*-of the living being; *ajñāna*-of ignorance; *tamaḥ*-of the darkness; *nāśa*-destruction; *kari'*-doing; *kaila*-made; *tattva-vastu*-of the Absolute Truth; *dāna*-gift.



TRANSLATION



As the sun and moon drive away darkness by their appearance and reveal the nature of everything, these two brothers dissipate the darkness of ignorance covering the living beings' and enlighten them with knowledge of the Absolute Truth.





TEXT 90





ajñāna-tamera nāma kahiye 'kaitava'



dharma-artha-kāma-mokṣa-vāñchā ādi saba



SYNONYMS



*ajñāna-tamera*-of the darkness of ignorance; *nāma*-name; *kahiye*-I call; *kaitava*-cheating process; *dharma*-religiosity; *artha*-economic development; *kāma*-sense gratification; *mokṣa*-liberation; *vāñchā*-desire for; *ādi*-and so on; *saba*-all.



TRANSLATION



The darkness of ignorance is called kaitava, the way of cheating, which begins with religiosity, economic development, sense gratification and liberation.





TEXT 91





dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ



vedyaṁ vāstavam atra vastu śiva-daṁ tāpa-trayonmūlanam



śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ



sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt



SYNONYMS



*dharmaḥ*-religiosity; *projjhita*-completely rejected; *kaitavaḥ*-in which fruitive intention; *atra*-herein; *paramaḥ*-the highest; *nirmatsarāṇām*-of the one-hundred-percent pure in heart; *satām*-devotees; *vedyam*-to be understood; *vāstavam*-factual; *atra*-herein; *vastu*-substance; *śiva*-dam-giving well-being; *tāpa-traya*-of threefold miseries; *unmūlanam*-causing uprooting; *śrīmat*-beautiful; *bhāgavate*-in the Bhāgavata Purāṇa; *mahā-muni*-by the great sage (Vyāsadeva); *kṛte*-compiled; *kim*-what; *vā*-indeed; *paraiḥ*-with others; *īśvaraḥ*-the Supreme Lord; *sadyaḥ*-at once; *hṛdi*-within the heart; *avarudhyate*-becomes confined; *atra*-herein; *kṛtibhiḥ*-by pious men; *śuśrūṣubhiḥ*-desiring to hear; *tat*-kṣaṇāt-without delay.



TRANSLATION



"The great scripture *Śrīmad-Bhāgavatam*, compiled by Mahā-muni Vyāsadeva from four original verses, describes the most elevated and kindhearted devotees and completely rejects the cheating ways of materially motivated religiosity. It propounds the highest principle of eternal religion, which can factually mitigate the threefold miseries of a living being and award the highest benediction of full prosperity and knowledge. Those willing to hear the message of this scripture in a submissive attitude of service can at once capture the Supreme Lord in their hearts. Therefore there is no need for any scripture other than *Śrīmad-Bhāgavatam*."



PURPORT



This verse appears in *Śrīmad-Bhāgavatam* (1.1.2). The words mahā-muni-kṛte indicate that *Śrīmad-Bhāgavatam* was compiled by the great sage Vyāsadeva, who is sometimes known as Nārāyaṇa Mahā-muni because he is an incarnation of Nārāyaṇa. Vyāsadeva, therefore, is not an ordinary man, but is empowered by the Supreme Personality of Godhead. He compiled the beautiful *Bhāgavatam* to narrate some of the pastimes of the Supreme Personality of Godhead and His devotees.





In *Śrīmad-Bhāgavatam*, a distinction between real religion and pretentious religion has been clearly made. According to this original and genuine commentation on the *Vedānta-sūtra*, there are numerous pretentious faiths that pass as religion but neglect the real essence of religion. The real religion of a living being is his natural inborn quality, whereas pretentious religion is a form of nescience that artificially covers a living entity's pure consciousness under certain unfavorable conditions. Real religion lies dormant when artificial religion dominates from the mental plane. A living being can awaken this dormant religion by hearing with a pure heart.



The path of religion prescribed by *Śrīmad-Bhāgavatam* is different from all forms of imperfect religiosity. Religion can be considered in the following three divisions: (1) the path of fruitive work, (2) the path of knowledge and mystic powers, and (3) the path of worship and devotional service.



The path of fruitive work (karma-kāṇḍa), even when decorated by religious ceremonies meant to elevate one's material condition, is a cheating process because it can never enable one to gain relief from material existence and achieve the highest goal. A living entity perpetually struggles hard to rid himself of the pangs of material existence, but the path of fruitive work leads him to either temporary happiness or temporary distress in material existence. By pious fruitive work a person is placed in a position where he can temporarily feel material happiness, whereas vicious activities lead him to a distressful position of material want and scarcity. However, even if a person is put into the most perfect situation of material happiness, he cannot in that way become free from the pangs of birth, death, old age and disease. A materially happy person is therefore in need of the eternal relief that mundane religiosity in terms of fruitive work can never award.



The paths of the culture of knowledge (jñāna-mārga) and of mystic powers (yoga-mārga) are equally hazardous, for one does not know where one will go by following these uncertain methods. An empiric philosopher in search of spiritual knowledge may endeavor most laboriously for many, many births in mental speculation, but unless and until he reaches the stage of the purest quality of goodness-in other words, until he transcends the plane of material speculation-it is not possible for him to know that everything emanates from the Personality of Godhead Vāsudeva. His attachment to the impersonal feature of the Supreme Lord makes him unfit to rise to that transcendental stage of vasudeva understanding, and therefore because of his unclean state of mind he glides down again into material existence, even after having ascended to the highest stage of liberation. This falldown takes place due to his want of a locus standi in the service of the Supreme Lord.



As far as the mystic powers of the yogīs are concerned, they are also material entanglements on the path of spiritual realization. One German scholar who became a devotee of Godhead in India said that material science had already made laudable progress in duplicating the mystic powers of the yogīs. He therefore came to India not to learn the methods of the yogīs' mystic powers but to learn the path of transcendental loving service to the Supreme Lord, as mentioned in the great scripture *Śrīmad-Bhāgavatam*. Mystic powers can make a yogī materially powerful and thus give temporary relief from the miseries of birth, death, old age and disease, as other material sciences can also do, but such mystic powers can never be a permanent source of relief from these miseries. Therefore, according to the Bhāgavata school, this path of religiosity is also a method of cheating its followers. In the *Bhagavad-gītā* it is clearly defined that the most elevated and powerful mystic yogīs one who can constantly think of the Supreme Lord within his heart and engage in the loving service of the Lord.



The path of worship of the innumerable devas, or administrative demigods, is still more hazardous and uncertain than the above-mentioned processes of karma-kāṇḍa and jñāna-kāṇḍa. This system of worshiping many gods, such as Durgā, Śiva, Gaṇeśa, Sūrya and the impersonal Viṣṇu form, is accepted by persons who have been blinded by an intense desire for sense gratification. When properly executed in terms of the rites mentioned in the śāstras, which are now very difficult to perform in this age of want and scarcity, such worship can certainly fulfill one's desires for sense gratification, but the success obtained by such methods is certainly transient, and it is suitable only for a less intelligent person. That is the verdict of the *Bhagavad-gītā*. No sane man should be satisfied by such temporary benefits.



None of the above-mentioned three religious paths can deliver a person from the threefold miseries of material existence, namely, miseries caused by the body and mind, miseries caused by other living entities, and miseries caused by the demigods. The process of religion described in *Śrīmad-Bhāgavatam*, however, is able to give its followers permanent relief from the threefold miseries. The *Bhāgavatam* describes the highest religious form-reinstatement of the living entity in his original position of transcendental loving service to the Supreme Lord, which is free from the infections of desires for sense gratification, fruitive work, and the culture of knowledge with the aim of merging into the Absolute to become one with the Supreme Lord.



Any process of religiosity based on sense gratification, gross or subtle, must be considered a pretentious religion because it is unable to give perpetual protection to its followers. The word projjhita is significant. Pra means "complete," and ujjhita indicates rejection. Religiosity in the shape of fruitive work is directly a method of gross sense gratification, whereas the process of culturing spiritual knowledge with a view to becoming one with the Absolute is a method of subtle sense gratification. All such pretentious religiosity based on gross or subtle sense gratification is completely rejected in the process of bhāgavata-dharma, or the transcendental religion that is the eternal function of the living being.



Bhāgavata-dharma, or the religious principle described in *Śrīmad-Bhāgavatam*, of which the *Bhagavad-gītā* is a preliminary study, is meant for liberated persons of the highest order who attribute very little value to the sense gratification of pretentious religiosity. The first and foremost concern of fruitive workers, elevationists, empiric philosophers and salvationists is to raise their material position. But devotees of Godhead have no such selfish desires. They serve the Supreme Lord only for His satisfaction. Śrī Arjuna, wanting to satisfy his senses by becoming a so-called nonviolent and pious man, at first decided not to fight. But when he was fully situated in the principles of bhāgavata-dharma, culminating in complete surrender unto the will of the Supreme Lord, he changed his decision and agreed to fight for the satisfaction of the Lord. He then said:

naṣṭo mohaḥ smṛtir labdhā

tvat-prasādān mayācyuta

sthito 'smi gata-sandehaḥ

kariṣye vacanaṁ tava



"My dear Kṛṣṇa, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions." (Bg. 18.73) It is the constitutional position of a living entity to be situated in this pure consciousness. Any so-called religious process that interferes with this unadulterated spiritual position of the living being must therefore be considered a pretentious process of religiosity.





The real form of religion is spontaneous loving service to Godhead. This relationship of the living being with the Absolute Personality of Godhead in service is eternal. The Personality of Godhead is described as vastu, or the Substance, and the living entities are described as vāstavas, or the innumerable samples of the Substance in relative existence. The relationship of these substantive portions with the Supreme Substance can never be annihilated, for it is an eternal quality inherent in the living being.



By contact with material nature the living entities exhibit varied symptoms of the disease of material consciousness. To cure this material disease is the supreme object of human life. The process that treats this disease is called bhāgavata-dharma, or sanātana-dharma-real religion. This is described in the pages of *Śrīmad-Bhāgavatam*. Therefore anyone who, because of his background of pious activities in previous lives, is anxious to hear *Śrīmad-Bhāgavatam* immediately realizes the presence of the Supreme Lord within his heart and fulfills the mission of his life.





TEXT 92





tāra madhye mokṣa-vāñchā kaitava-pradhāna



yāhā haite kṛṣṇa-bhakti haya antardhāna



SYNONYMS



*tāra*-of them; *madhye*-in the midst; *mokṣa-vāñchā*-the desire to merge into the Supreme; *kaitava*-of cheating processes; *pradhāna*-the chief; *yāhā haite*-from which; *kṛṣṇa*-bhakti-devotion to Lord Kṛṣṇa; *haya*-becomes; *antardhāna*-disappearance.



TRANSLATION



The foremost process of cheating is to desire to achieve liberation by merging into the Supreme, for this causes the permanent disappearance of loving service to Kṛṣṇa.



PURPORT



The desire to merge into the impersonal Brahman is the subtlest type of atheism. As soon as such atheism, disguised in the dress of liberation, is encouraged, one becomes completely unable to traverse the path of devotional service to the Supreme Personality of Godhead.





TEXT 93





"pra-śabdena mokṣābhisandhir api nirastaḥ" iti



SYNONYMS



*pra-śabdena*-by the prefix "pra"; *mokṣa-abhisandhiḥ*-the intention of liberation; *api*-certainly; *nirastaḥ*-nullified; *iti*-thus.



TRANSLATION



"The prefix 'pra' [in the verse from *Śrīmad-Bhāgavatam*] indicates that the desire for liberation is completely rejected."



PURPORT



This is an annotation by Śrīdhara Svāmī, the great commentator on *Śrīmad-Bhāgavatam*.





TEXT 94





kṛṣṇa-bhaktira bādhaka--yata śubhāśubha karma



seha eka jīvera ajñāna-tamo-dharma



SYNONYMS



*kṛṣṇa-bhaktira*-of devotional service to Kṛṣṇa; *bādhaka*-hindrance; *yata*-all; *śubha*-aśubha-auspicious or inauspicious; *karma*-activity; *seha*-that; *eka*-one; *jīvera*-of the living entity; *ajñāna-tamaḥ*-of the darkness of ignorance; *dharma*-the character.



TRANSLATION



All kinds of activities, both auspicious and inauspicious, that are detrimental to the discharge of transcendental loving service to Lord Śrī Kṛṣṇa are actions of the darkness of ignorance.



PURPORT



The poetical comparison of Lord Caitanya and Lord Nityānanda to the sun and moon is very significant. The living entities are spiritual sparks, and their constitutional position is to render devotional service to the Supreme Lord in full Kṛṣṇa consciousness. So-called pious activities and other ritualistic performances, pious or impious, as well as the desire to escape from material existence, are all considered to be coverings of these spiritual sparks. The living entities must get free from these superfluous coverings and fully engage in Kṛṣṇa consciousness. The purpose of the appearance of Lord Caitanya and Lord Nityānanda is to dispel the darkness of the soul. Before Their appearance, all these superfluous activities of the living entities were covering Kṛṣṇa consciousness, but after the appearance of these two brothers, people's hearts are becoming cleansed, and they are again becoming situated in the real position of Kṛṣṇa consciousness.





TEXT 95





yāṅhāra prasāde ei tamo haya nāśa



tamo nāśa kari' kare tattvera prakāśa



SYNONYMS



*yāṅhāra*-whose; *prasāde*-by the grace; *ei*-this; *tamaḥ*-darkness; *haya*-is; *nāśa*-destroyed; *tamaḥ*-darkness; *nāśa*-destruction; *kari'*-doing; *kare*-does; *tattvera*-of the truth; *prakāśa*-discovery.



TRANSLATION



By the grace of Lord Caitanya and Lord Nityānanda, this darkness of ignorance is removed, and the truth is brought to light.





TEXT 96





tattva-vastu--kṛṣṇa, kṛṣṇa-bhakti, prema-rūpa



nāma-saṅkīrtana--saba ānanda-svarūpa



SYNONYMS



*tattva*-vastu-Absolute Truth; *kṛṣṇa*-Lord Kṛṣṇa; *kṛṣṇa*-bhakti-devotional service to Lord Kṛṣṇa; *prema*-rūpa-taking the form of love for Lord Kṛṣṇa; *nāma*-saṅkīrtana-congregational chanting of the holy name; *saba*-all; *ānanda*-of bliss; *svarūpa*-the identity.



TRANSLATION



The Absolute Truth is Śrī Kṛṣṇa, and loving devotion to Śrī Kṛṣṇa exhibited in pure love is achieved through congregational chanting of the holy name, which is the essence of all bliss.





TEXT 97





sūrya candra bāhirera tamaḥ se vināśe



bahir-vastu ghaṭa-paṭa-ādi se prakāśe



SYNONYMS



*sūrya*-the sun; *candra*-the moon; *bāhirera*-of the external world; *tamaḥ*-darkness; *se*-they; *vināśe*-destroy; *bahiḥ*-vastu-external things; *ghaṭa*-waterpots; *paṭa-ādi*-plates, etc.; *se*-they; *prakāśe*-reveal.



TRANSLATION



The sun and moon dissipate the darkness of the external world and thus reveal external material objects like pots and plates.





TEXT 98





dui bhāi hṛdayera kṣāli' andhakāra



dui bhāgavata-saṅge karāna sākṣātkāra



SYNONYMS



*dui*-two; *bhāi*-brothers; *hṛdayera*-of the heart; *kṣāli'*-purifying; *andhakāra*-darkness; *dui bhāgavata*-of the two bhāgavatas; *saṅge*-by the association; *karāna*-cause; *sākṣāt-kāra*-a meeting.



TRANSLATION



But these two brothers [Lord Caitanya and Lord Nityānanda] dissipate the darkness of the inner core of the heart, and thus They help one meet the two kinds of bhāgavatas [persons or things in relationship with the Personality of Godhead].





TEXT 99





eka bhāgavata baḍa--bhāgavata-śāstra



āra bhāgavata--bhakta bhakti-rasa-pātra



SYNONYMS



*eka*-one; *bhāgavata*-in relation to the Supreme Lord; *baḍa*-great; *bhāgavata-śāstra-Śrīmad*-Bhāgavatam; *āra*-the other; *bhāgavata*-in relation to the Supreme Lord; *bhakta*-pure devotee; *bhakti-rasa*-of the mellow of devotion; *pātra*-the recipient.



TRANSLATION



One of the bhāgavatas is the great scripture *Śrīmad-Bhāgavatam*, and the other is the pure devotee absorbed in the mellows of loving devotion.





TEXT 100





dui bhāgavata dvārā diyā bhakti-rasa



tāṅhāra hṛdaye tāṅra preme haya vaśa



SYNONYMS



*dui*-two; *bhāgavata*-the bhāgavatas; *dvārā*-by; *diyā*-giving; *bhakti*-rasa-devotional inspiration; *tāṅhāra*-of His devotee; *hṛdaye*-in the heart; *tāṅra*-his; *preme*-by the love; *haya*-becomes; *vaśa*-under control.



TRANSLATION



Through the actions of these two bhāgavatas the Lord instills the mellows of transcendental loving service into the heart of a living being, and thus the Lord, in the heart of His devotee, comes under the control of the devotee's love.





TEXT 101





eka adbhuta--sama-kāle doṅhāra prakāśa



āra adbhuta--citta-guhāra tamaḥ kare nāśa



SYNONYMS



*eka*-one; *adbhuta*-wonderful thing; *sama*-kāle-at the same time; *doṅhāra*-of both; *prakāśa*-the manifestation; *āra*-the other; *adbhuta*-wonderful thing; *citta-guhāra*-of the core of the heart; *tamaḥ*-darkness; *kare*-do; *nāśa*-destruction.



TRANSLATION



The first wonder is that both brothers appear simultaneously, and the other is that They illuminate the innermost depths of the heart.





TEXT 102





ei candra sūrya dui parama sadaya



jagatera bhāgye gauḍe karilā udaya



SYNONYMS



*ei*-these; *candra*-moon; *sūrya*-sun; *dui*-two; *parama*-very; *sa*-daya-kind; *jagatera*-of the people of the world; *bhāgye*-for the fortune; *gauḍe*-in the land of Gauḍa; *karilā*-did; *udaya*-appearance.



TRANSLATION



These two, the sun and moon, are very kind to the people of the world. Thus for the good fortune of all, They have appeared on the horizon of Bengal.



PURPORT



The celebrated ancient capital of the Sena dynasty, which was known as Gauḍadeśa or Gauḍa, was situated in what is now the modern district of Maldah. Later this capital was transferred to the ninth or central island on the western side of the Ganges at Navadvīpa, which is now known as Māyāpur and was then called Gauḍapura. Lord Caitanya appeared there, and Lord Nityānanda came there and joined Him from the district of Birbhum. They appeared on the horizon of Gauḍadeśa to spread the science of Kṛṣṇa consciousness, and it is predicted that as the sun and moon gradually move west, the movement They began five hundred years ago will come to the Western civilizations by Their mercy.





Caitanya Mahāprabhu and Nityānanda Prabhu drive away the five kinds of ignorance of the conditioned souls. In the *Mahābhārata*, Udyoga-parva, Forty-third Chapter, these five kinds of ignorance are described. They are (1) accepting the body to be the self, (2) making material sense gratification one's standard of enjoyment, (3) being anxious due to material identification, (4) lamenting and (5) thinking that there is anything beyond the Absolute Truth. The teachings of Lord Caitanya eradicate these five kinds of ignorance. Whatever one sees or otherwise experiences one should know to be simply an exhibition of the Supreme Personality of Godhead's energy. Everything is a manifestation of Kṛṣṇa.





TEXT 103





sei dui prabhura kari caraṇa vandana



yāṅhā ha-ite vighna-nāśa abhīṣṭa-pūraṇa



SYNONYMS



*sei*-these; *dui*-two; *prabhura*-of the Lords; *kari*-I do; *caraṇa*-feet; *vandana*-obeisance; *yāṅhā ha*-ite-from which; *vighna*-nāśa-destruction of obstacles; *abhīṣṭa*-pūraṇa-fulfillment of desires.



TRANSLATION



Let us therefore worship the holy feet of these two Lords. Thus one can be rid of all difficulties on the path of self-realization.





TEXT 104





ei dui śloke kaila maṅgala-vandana



tṛtīya ślokera artha śuna sarva-jana



SYNONYMS



*ei*-these; *dui*-two; *śloke*-in the verses; *kaila*-I did; *maṅgala*-auspicious; *vandana*-obeisance; *tṛtīya*-third; *ślokera*-of the verse; *artha*-meaning; *śuna*-please hear; *sarva*-jana-everyone.



TRANSLATION



I have invoked the benediction of the Lords with these two verses. Now please hear attentively the purport of the third.





TEXT 105





vaktavya-bāhulya, grantha-vistārera ḍare



vistāre nā varṇi, sārārtha kahi alpākṣare



SYNONYMS



*vaktavya*-of words to be spoken; *bāhulya*-elaboration; *grantha*-of the book; *vistārera*-of the big volume; *ḍare*-in fear; *vistāre*-in expanded form; *nā*-not; *varṇi*-I describe; *sāra*-artha-essential meaning; *kahi*-I say; *alpa-akṣare*-in few words.



TRANSLATION



I purposely avoid extensive description for fear of increasing the bulk of this book. I shall describe the essence as concisely as possible.





TEXT 106





"mitaṁ ca sāraṁ ca vaco hi vāgmitā" iti



SYNONYMS



*mitam*-concise; *ca*-and; *sāram*-essential; *ca*-and; *vacaḥ*-speech; *hi*-certainly; *vāgmitā*-eloquence; *iti*-thus.



TRANSLATION



"Essential truth spoken concisely is true eloquence."





TEXT 107





śunile khaṇḍibe cittera ajñānādi doṣa



kṛṣṇe gāḍha prema habe, pāibe santoṣa



SYNONYMS



*śunile*-on one's hearing; *khaṇḍibe*-will remove; *cittera*-of the heart; *ajñāna-ādi*-of ignorance, etc.; *doṣa*-the faults; *kṛṣṇe*-in Lord Kṛṣṇa; *gāḍha*-deep; *prema*-love; *habe*-there will be; *pāibe*-will obtain; *santoṣa*-satisfaction.



TRANSLATION



Simply hearing submissively will free one's heart from all the faults of ignorance, and thus one will achieve deep love for Kṛṣṇa. This is the path of peace.





TEXTS 108-109





śrī-caitanya-nityānanda-advaita-mahattva



tāṅra bhakta-bhakti-nāma-prema-rasa-tattva



bhinna bhinna likhiyāchi kariyā vicāra



śunile jānibe saba vastu-tattva-sāra



SYNONYMS



*śrī-caitanya*-of Lord Caitanya Mahāprabhu; *nityānanda*-of Lord Nityānanda; *advaita*-of Śrī Advaita; *mahattva*-greatness; *tāṅra*-Their; *bhakta*-devotees; *bhakti*-devotion; *nāma*-names; *prema*-love; *rasa*-mellows; *tattva*-real nature; *bhinna bhinna*-different; *likhiyāchi*-I wrote; *kariyā*-doing; *vicāra*-consideration; *śunile*-on hearing; *jānibe*-will know; *saba*-all; *vastu-tattva-sāra*-the essence of the Absolute Truth.



TRANSLATION



If one patiently hears about the glories of Śrī Caitanya Mahāprabhu, Śrī Nityānanda Prabhu and Śrī Advaita Prabhu-and Their devotees, devotional activities, names, fame, and the mellows of Their transcendental loving exchanges-one will learn the essence of the Absolute Truth. Therefore I have described these [in the *Caitanya-caritāmṛta*] with logic and discrimination.





TEXT 110





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Ādi-līlā*, First Chapter, describing the spiritual masters.





Chapter 2



Śrī Caitanya Mahāprabhu Is the Supreme Personality of Godhead



This chapter explains that Lord Caitanya is the Supreme Personality of Godhead Kṛṣṇa Himself. Therefore, the Brahman effulgence is the bodily luster of Lord Caitanya, and the localized Supersoul situated in the heart of every living entity is His partial representation. The puruṣa-avatāras are also explained in this connection. Mahā-Viṣṇu is the reservoir of all conditioned souls, but as confirmed in the authoritative scriptures, Lord Kṛṣṇa is the ultimate fountainhead, the source of numerous plenary expansions, including Nārāyaṇa, who is generally accepted by Māyāvādī philosophers to be the Absolute Truth. The Lord's manifestation of prābhava and vaibhava expansions, as well as partial incarnations and incarnations with delegated powers, are also explained. Lord Kṛṣṇa's ages of boyhood and youth are discussed, and it is explained that His age at the beginning of youth is His eternal form.



The spiritual sky contains innumerable spiritual planets, the Vaikuṇṭhas, which are manifestations of the Supreme Lord's internal energy. Innumerable material universes are similarly exhibited by His external energy, and the living entities are manifested by His marginal energy. Because Lord Kṛṣṇa Caitanya is not different from Lord Kṛṣṇa, He is the cause of all causes; there is no cause beyond Him. He is eternal, and His form is spiritual. Lord Caitanya is directly the Supreme Lord Kṛṣṇa, as the evidence of authoritative scriptures proves. This chapter stresses that a devotee must have knowledge of Kṛṣṇa's personal form, His three principal energies, His pastimes and the relationship of the living entities with Him in order to advance in Kṛṣṇa consciousness.





TEXT 1





śrī-caitanya-prabhuṁ vande



bālo 'pi yad-anugrahāt



taren nānā-mata-grāha-



vyāptaṁ siddhānta-sāgaram



SYNONYMS



*śrī-caitanya-prabhum*-to Lord Śrī Caitanya Mahāprabhu; *vande*-I offer obeisances; *bālaḥ*-an ignorant child; *api*-even; *yat*-of whom; *anugrahāt*-by the mercy; *taret*-may cross over; *nānā*-various; *mata*-of theories; *grāha*-the crocodiles; *vyāptam*-filled with; *siddhānta*-of conclusions; *sāgaram*-the ocean.



TRANSLATION



I offer my obeisances to Sri Caitanya Mahāprabhu, by whose mercy even an ignorant child can swim across the ocean of conclusive truth, which is full of the crocodiles of various theories.



PURPORT



By the mercy of the Supreme Personality of Godhead Śrī Caitanya Mahāprabhu, even an inexperienced boy with no educational culture can be saved from the ocean of nescience, which is full of various types of philosophical doctrines that are like dangerous aquatic animals. The philosophy of the Buddha, the argumentative presentations of the jñānīs, the yoga systems of Patañjali and Gautama, and the systems of philosophers like Kaṇāda, Kapila and Dattātreya are dangerous creatures in the ocean of nescience. By the grace of Śrī Caitanya Mahāprabhu one can have real understanding of the essence of knowledge by avoiding these sectarian views and accepting the lotus feet of Kṛṣṇa as the ultimate goal of life. Let us all worship Lord Śrī Caitanya Mahāprabhu for His gracious mercy to the conditioned souls.





TEXT 2





kṛṣṇotkīrtana-gāna-nartana-kalā-pāthojani-bhrājitā



sad-bhaktāvali-haṁsa-cakra-madhupa-śreṇī-vihārāspadam



karṇānandi-kala-dhvanir vahatu me jihvā-maru-prāṅgaṇe



śrī-caitanya dayā-nidhe tava lasal-līlā-sudhā-svardhunī



SYNONYMS



*kṛṣṇa*-of the holy name of Lord Kṛṣṇa; *utkīrtana*-loud chanting; *gāna*-singing; *nartana*-dancing; *kalā*-of the other fine arts; *pāthaḥ*-jani-with lotuses; *bhrājitā*-beautified; *sat-bhakta*-of pure devotees; *āvali*-rows; *haṁsa*-of swans; *cakra*-cakravāka birds; *madhu-pa*-and bumble bees; *śreṇī*-like swarms; *vihāra*-of pleasure; *āspadam*-the abode; *karṇa-ānandi*-gladdening the ears; *kala*-melodious; *dhvaniḥ*-sound; *vahatu*-let it flow; *me*-my; *jihvā*-of the tongue; *maru*-desertlike; *prāṅgaṇe*-in the courtyard; *śrī-caitanya dayā-nidhe*-O Lord Caitanya, ocean of mercy; *tava*-of You; *lasat*-shining; *līlā-sudhā*-of the nectar of the pastimes; *svardhunī*-the Ganges.



TRANSLATION



O my merciful Lord Caitanya, may the nectarean Ganges waters of Your transcendental activities flow on the surface of my desertlike tongue. Beautifying these waters are the lotus flowers of singing, dancing and loud chanting of Kṛṣṇa's holy name, which are the pleasure abodes of unalloyed devotees. These devotees are compared to swans, ducks and bees. The river's flowing produces a melodious sound that gladdens their ears.



PURPORT



Our tongues always engage in vibrating useless sounds that do not help us realize transcendental peace. The tongue is compared to a desert because a desert needs a constant supply of refreshing water to make it fertile and fruitful. Water is the substance most needed in the desert. The transient pleasure derived from mundane topics of art, culture, politics, sociology, dry philosophy, poetry and so on is compared to a mere drop of water because although such topics have a qualitative feature of transcendental pleasure, they are saturated with the modes of material nature. Therefore neither collectively nor individually can they satisfy the vast requirements of the desertlike tongue. Despite crying in various conferences, therefore, the desertlike tongue continues to be parched. For this reason, people from all parts of the world must call for the devotees of Lord Śrī Caitanya Mahāprabhu, who are compared to swans swimming around the beautiful lotus feet of Śrī Caitanya Mahāprabhu or bees humming around His lotus feet in transcendental pleasure, searching for honey. The dryness of material happiness cannot be moistened by so-called philosophers who cry for Brahman, liberation and similar dry speculative objects. The urge of the soul proper is different. The soul can be solaced only by the mercy of Lord Śrī Caitanya Mahāprabhu and His many bona fide devotees, who never leave the lotus feet of the Lord to become imitation Mahāprabhus but all cling to His lotus feet like bees that never leave a honey-soaked lotus flower.





Lord Caitanya's movement of Kṛṣṇa consciousness is full of dancing and singing about the pastimes of Lord Kṛṣṇa. It is compared herein to the pure waters of the Ganges, which are full of lotus flowers. The enjoyers of these lotus flowers are the pure devotees, who are like bees and swans. They chant like the flowing of the Ganges, the river of the celestial kingdom. The author desires such sweetly flowing waves to cover his tongue. He humbly compares himself to materialistic persons who always engage in dry talk from which they derive no satisfaction. If they were to use their dry tongues to chant the holy name of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-as exemplified by Lord Caitanya, they would taste sweet nectar and enjoy life.





TEXT 3





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glory; *śrī-caitanya*-to Lord Caitanya; *jaya*-all glory; *nityānanda*-to Lord Nityānanda; *jaya*-all glory; *advaita-candra*-to Advaita Ācārya; *jaya*-all glory; *gaura-bhakta-vṛnda*-to the devotees of Lord Gaurāṅga.



TRANSLATION



All glories to Lord Śrī Caitanya Mahāprabhu and Lord Śrī Nityānanda. All glories to Advaitacandra, and all glories to the devotees of Lord Gaurāṅga.





TEXT 4





tṛtīya ślokera artha kari vivaraṇa



vastu-nirdeśa-rūpa maṅgalācaraṇa



SYNONYMS



*tṛtīya*-third; *ślokera*-of the verse; *artha*-the meaning; *kari*-I do; *vivaraṇa*-description; *vastu*-of the Absolute Truth; *nirdeśa-rūpa*-in the form of delineation; *maṅgala*-auspicious; *ācaraṇa*-conduct.



TRANSLATION



Let me describe the meaning of the third verse [of the first fourteen]. It is an auspicious vibration that describes the Absolute Truth.





TEXT 5





yad advaitaṁ brahmopaniṣadi tad apy asya tanu-bhā



ya ātmāntar-yāmī puruṣa iti so 'syāṁśa-vibhavaḥ



ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān sa svayam ayaṁ



na caitanyāt krṣṇāj jagati para-tattvaṁ param iha



SYNONYMS



*yat*-that which; *advaitam*-without a second; *brahma*-the impersonal Brahman; *upaniṣadi*-in the Upaniṣads; *tat*-that; *api*-certainly; *asya*-His; *tanu-bhā*-the effulgence of His transcendental body; *yaḥ*-who; *ātmā*-the Supersoul; *antaḥ*-yāmī-indwelling Lord; *puruṣaḥ*-the supreme enjoyer; *iti*-thus; *saḥ*-He; *asya*-His; *aṁśa*-vibhavaḥ-expansion of a plenary portion; *ṣaṭ*-aiśvaryaiḥ-with the six opulences; *pūrṇaḥ*-full; *yaḥ*-who; *iha*-here; *bhagavān*-the Supreme Personality of Godhead; *saḥ*-He; *svayam*-Himself; *ayam*-this one; *na*-not; *caitanyāt*-than Lord Caitanya; *kṛṣṇāt*-than Lord Kṛṣṇa; *jagati*-in the world; *para*-higher; *tattvam*-truth; *param*-another; *iha*-here.



TRANSLATION



What the *Upaniṣads* describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. He is the Supreme Personality of Godhead, Kṛṣṇa Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.



PURPORT



The compilers of the *Upaniṣads* speak very highly of the impersonal Brahman. The *Upaniṣads*, which are considered the most elevated portion of the Vedic literature, are meant for persons who desire to get free from material association and who therefore approach a bona fide spiritual master for enlightenment. The prefix upa- indicates that one must receive knowledge about the Absolute Truth from a spiritual master. One who has faith in his spiritual master actually receives transcendental instruction, and as his attachment for material life slackens, he is able to advance on the spiritual path. Knowledge of the transcendental science of the *Upaniṣads* can free one from the entanglement of existence in the material world, and when thus liberated, one can be elevated to the spiritual kingdom of the Supreme Personality of Godhead by advancement in spiritual life.





The beginning of spiritual enlightenment is realization of impersonal Brahman. Such realization is effected by gradual negation of material variegatedness. Impersonal Brahman realization is the partial, distant experience of the Absolute Truth that one achieves through the rational approach. It is compared to one's seeing a hill from a distance and taking it to be a smoky cloud. A hill is not a smoky cloud, but it appears to be one from a distance because of our imperfect vision. In imperfect or smoky realization of the Absolute Truth, spiritual variegatedness is conspicuous by its absence. This experience is therefore called advaita-vāda, or realization of the oneness of the Absolute.



The impersonal glowing effulgence of Brahman consists only of the personal bodily rays of the Supreme Godhead, Śrī Kṛṣṇa. Since Śrī Gaurasundara, or Lord Śrī Caitanya Mahāprabhu, is identical with Śrī Kṛṣṇa Himself, the Brahman effulgence consists of the rays of His transcendental body.



Similarly, the Supersoul, which is called the Paramātmā, is a plenary representation of Caitanya Mahāprabhu. The antar-yāmī, the Supersoul in everyone's heart, is the controller of all living entities. This is confirmed in the *Bhagavad-gītā* (15.15), wherein Lord Kṛṣṇa says, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am situated in everyone's heart." The *Bhagavad-gītā* (5.29) also states, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram, indicating that the Supreme Lord, acting in His expansion as the Supersoul, is the proprietor of everything. Similarly, the Brahma-saṁhitā (5.35) states, aṇḍāntara-stha-paramāṇu-cayāntara-stham. The Lord is present everywhere, within the heart of every living entity and within each and every atom as well. Thus by this Supersoul feature the Lord is all-pervading.



Furthermore, Lord Caitanya is also the master of all wealth, strength, fame, beauty, knowledge and renunciation because He is Śrī Kṛṣṇa Himself. He is described as pūrṇa, or complete. In the feature of Lord Caitanya, the Lord is an ideal renouncer, just as Śrī Rāma was an ideal king. He accepted the order of sannyāsa and exemplified exceedingly wonderful principles in His own life. No one can compare to Him in the order of sannyāsa. Although in Kali-yuga acceptance of the sannyāsa order is generally forbidden, Lord Caitanya accepted it because He is complete in renunciation. Others cannot imitate Him but can only follow in His footsteps as far as possible. Those who are unfit for this order of life are strictly forbidden by the injunctions of the śāstras to accept it. Lord Caitanya, however, is complete in renunciation as well as all other opulences. He is therefore the highest principle of the Absolute Truth.



By an analytical study of the truth of Lord Caitanya, one will find that He is not different from the Supreme Personality of Godhead Kṛṣṇa; no one is greater than or even equal to Him. In the *Bhagavad-gītā* (7.7) Lord Kṛṣṇa says to Arjuna, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: "O conqueror of wealth [Arjuna], there is no truth superior to Me." Thus it is here confirmed that there is no truth higher than Lord Śrī Kṛṣṇa Caitanya.



The impersonal Brahman is the goal of those who cultivate the study of books of transcendental knowledge, and the Supersoul is the goal of those who perform the yoga practices. One who knows the Supreme Personality of Godhead surpasses realization of both Brahman and Paramātmā because Bhagavān is the ultimate platform of absolute knowledge.



The Personality of Godhead is the complete form of sac-cid-ānanda (full life, knowledge and bliss). By realization of the sat portion of the Complete Whole (unlimited existence), one realizes the impersonal Brahman of the Lord. By realization of the cit portion of the Complete Whole (unlimited knowledge), one can realize the localized aspect of the Lord, Paramātmā. But neither of these partial realizations of the Complete Whole can help one realize ānanda, or complete bliss. Without such realization of ānanda, knowledge of the Absolute Truth is incomplete.



This verse of the *Caitanya-caritāmṛta* by Kṛṣṇadāsa Kavirāja Gosvāmī is confirmed by a parallel statement in the Tattva-sandarbha by Śrīla Jīva Gosvāmī. In the Ninth Part of the Tattva-sandarbha it is said that the Absolute Truth is sometimes approached as impersonal Brahman, which, although spiritual, is only a partial representation of the Absolute Truth. Nārāyaṇa, the predominating Deity in Vaikuṇṭha, is to be known as an expansion of Śrī Kṛṣṇa, but Śrī Kṛṣṇa is the Supreme Absolute Truth, the object of the transcendental love of all living entities.





TEXT 6





brahma, ātmā, bhagavān--anuvāda tina



aṅga-prabhā, aṁśa, svarūpa--tina vidheya-cihna



SYNONYMS



*brahma*-the impersonal Brahman; *ātmā*-the localized Paramātmā; *bhagavān*-the Personality of Godhead; *anuvāda*-subjects; *tina*-three; *aṅga*-prabhā-bodily effulgence; *aṁśa*-partial manifestation; *svarūpa*-original form; *tina*-three; *vidheya*-cihna-predicates.



TRANSLATION



Impersonal Brahman, localized Paramātmā and the Personality of Godhead are three subjects, and the glowing effulgence, the partial manifestation and the original form are their three respective predicates.





TEXT 7





anuvāda āge, pāche vidheya sthāpana



sei artha kahi, śuna śāstra-vivaraṇa



SYNONYMS



*anuvāda*-the subject; *āge*-first; *pāche*-afterwards; *vidheya*-the predicate; *sthāpana*-placing; *sei*-this; *artha*-the meaning; *kahi*-I speak; *śuna*-please listen; *śāstra-vivaraṇa*-to the description of the scriptures.



TRANSLATION



A predicate always follows its subject. Now I shall explain the meaning of this verse according to the revealed scriptures.





TEXT 8





svayaṁ bhagavān kṛṣṇa, viṣṇu-paratattva



pūrṇa-jñāna pūrṇānanda parama mahattva



SYNONYMS



*svayam*-Himself; *bhagavān*-the Supreme Personality of Godhead; *kṛṣṇa*-Lord Kṛṣṇa; *viṣṇu*-of all-pervading Viṣṇu; *para-tattva*-the ultimate truth; *pūrṇa*-jñāna-full knowledge; *pūrṇa-ānanda*-full bliss; *parama*-supreme; *mahattva*-greatness.



TRANSLATION



Kṛṣṇa, the original form of the Personality of Godhead, is the summum bonum of the all-pervading Viṣṇu. He is all-perfect knowledge and all-perfect bliss. He is the Supreme Transcendence.





TEXT 9





'nanda-suta' bali' yāṅre bhāgavate gāi



sei kṛṣṇa avatīrṇa caitanya-gosāñi



SYNONYMS



*nanda-suta*-the son of Nanda Mahārāja; *bali'*-as; *yāṅre*-who; *bhāgavate*-in Śrīmad-Bhāgavatam; *gāi*-is sung; *sei*-that; *kṛṣṇa*-Lord Kṛṣṇa; *avatīrṇa*-descended; *caitanya-gosāñi*-Lord Caitanya Mahāprabhu.



TRANSLATION



He whom *Śrīmad-Bhāgavatam* describes as the son of Nanda Mahārāja has descended to earth as Lord Caitanya.



PURPORT



According to the rules of rhetorical arrangement for efficient composition in literature, a subject should be mentioned before its predicate. The Vedic literature frequently mentions Brahman, Paramātmā and Bhagavān, and therefore these three terms are widely known as the subjects of transcendental understanding. But it is not widely known that what is approached as the impersonal Brahman is the effulgence of Śrī Caitanya Mahāprabhu's transcendental body. Nor is it widely known that the Supersoul, or Paramātmā, is only a partial representation of Lord Caitanya, who is identical with Bhagavān Himself. Therefore the descriptions of Brahman as the effulgence of Lord Caitanya, the Paramātmā as His partial representation, and the Supreme Personality of Godhead Kṛṣṇa as identical with Lord Caitanya Mahāprabhu must be verified by evidence from authoritative Vedic literatures.





The author wants to establish first that the essence of the *Vedas* is the viṣṇu-tattva, the Absolute Truth, Viṣṇu, the all-pervading Godhead. The viṣṇu-tattva has different categories, of which the highest is Lord Kṛṣṇa, the ultimate viṣṇu-tattva, as confirmed in the *Bhagavad-gītā* and throughout the Vedic literature. In *Śrīmad-Bhāgavatam* the same Supreme Personality of Godhead Kṛṣṇa is described as Nanda-suta, the son of King Nanda. Kṛṣṇadāsa Kavirāja Gosvāmī says that Nandasuta has again appeared as Lord Śrī Kṛṣṇa Caitanya Mahāprabhu because the conclusion of the Vedic literature is that there is no difference between Lord Kṛṣṇa and Lord Caitanya Mahāprabhu. This the author will prove. If it is thus proved that Śrī Kṛṣṇa is the origin of all tattvas (truths), namely Brahman, Paramātmā and Bhagavān, and that there is no difference between Śrī Kṛṣṇa and Lord Śrī Caitanya Mahāprabhu, it will not be difficult to understand that Śrī Caitanya Mahāprabhu is also the same origin of all tattvas. The same Absolute Truth, as He is revealed to students of different realizations, is called Brahman, Paramātmā and Bhagavān.





TEXT 10





prakāśa-viśeṣe teṅha dhare tina nāma



brahma, paramātmā āra svayaṁ-bhagavān



SYNONYMS



*prakāśa*-of manifestation; *viśeṣe*-in variety; *teṅha*-He; *dhare*-holds; *tina*-three; *nāma*-names; *brahma*-Brahman; *paramātmā*-Paramātmā (Supersoul); *āra*-and; *svayam*-Himself; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



In terms of His various manifestations, He is known in three features, called the impersonal Brahman, the localized Paramātmā and the original Personality of Godhead.



PURPORT



Śrīla Jīva Gosvāmī has explained the word bhagavān in his Bhagavat-sandarbha. The Personality of Godhead, being full of all conceivable and inconceivable potencies, is the absolute Supreme Whole. Impersonal Brahman is a partial manifestation of the Absolute Truth realized in the absence of such complete potencies. The first syllable of the word bhagavān is bha, which means "sustainer" and "protector." The next letter, ga, means "leader," "pusher" and "creator." Va means "dwelling" (all living beings dwell in the Supreme Lord, and the Supreme Lord dwells within the heart of every living being). Combining all these concepts, the word bhagavān carries the import of inconceivable potency in knowledge, energy, strength, opulence, power and influence, devoid of all varieties of inferiority. Without such inconceivable potencies, one cannot fully sustain or protect. Our modern civilization is sustained by scientific arrangements devised by many great scientific brains. We can just imagine, therefore, the gigantic brain whose arrangements sustain the gravity of the unlimited number of planets and satellites and who creates the unlimited space in which they float. If one considers the intelligence needed to orbit man-made satellites, one cannot be fooled into thinking that there is not a gigantic intelligence responsible for the arrangements of the various planetary systems. There is no reason to believe that all the gigantic planets float in space without the superior arrangement of a superior intelligence. This subject is clearly dealt with in the *Bhagavad-gītā* (15.13) where the Personality of Godhead says, "I enter into each planet, and by My energy they stay in orbit." Were the planets not held in the grip of the Personality of Godhead, they would all scatter like dust in the air. Modern scientists can only impractically explain this inconceivable strength of the Personality of Godhead.





The potencies of the syllables bha, ga and va apply in terms of many different meanings. Through His different potential agents, the Lord protects and sustains everything, but He Himself personally protects and sustains only His devotees, just as a king personally sustains and protects his own children, while entrusting the protection and sustenance of the state to various administrative agents. The Lord is the leader of His devotees, as we learn from the *Bhagavad-gītā*, which mentions that the Personality of Godhead personally instructs His loving devotees how to make certain progress on the path of devotion and thus surely approach the kingdom of God. The Lord is also the recipient of all the adoration offered by His devotees, for whom He is the objective and the goal. For His devotees the Lord creates a favorable condition for developing a sense of transcendental love of Godhead. Sometimes He does this by taking away a devotee's material attachments by force and baffling all his material protective agents, for thus the devotee must completely depend on the Lord's protection. In this way the Lord proves Himself the leader of His devotees.



The Lord is not directly attached to the creation, maintenance and destruction of the material world, for He is eternally busy in the enjoyment of transcendental bliss with His internal potential paraphernalia. Yet as the initiator of the material energy as well as the marginal potency (the living beings), He expands Himself as the puruṣa-avatāras, who are invested with potencies similar to His. The puruṣa-avatāras are also in the category of bhagavat-tattva because each and every one of them is identical with the original form of the Personality of Godhead. The living entities are His infinitesimal particles and are qualitatively one with Him. They are sent into this material world for material enjoyment to fulfill their desires to be independent individuals, but still they are subject to the supreme will of the Lord. The Lord deputes Himself in the state of Supersoul to supervise the arrangements for such material enjoyment. The example of a temporary fair is quite appropriate in this connection. If the citizens of a state assemble in a fair to enjoy for a short period, the government deputes a special officer to supervise it. Such an officer is invested with all governmental power, and therefore he is identical with the government. When the fair is over, there is no need for such an officer, and he returns home. The Paramātmā is compared to such an officer.



The living beings are not all in all. They are undoubtedly parts of the Supreme Lord and are qualitatively one with Him; yet they are subject to His control. Thus they are never equal to the Lord or one with Him. The Lord who associates with the living being is the Paramātmā, or supreme living being. No one, therefore, should view the tiny living beings and supreme living being to be on an equal level.



The all-pervading truth that exists eternally during the creation, maintenance and annihilation of the material world and in which the living beings rest in trance is called the impersonal Brahman.





TEXT 11





vadanti tat tattva-vidas



tattvaṁ yaj jñānam advayam



brahmeti paramātmeti



bhagavān iti śabdyate



SYNONYMS



*vadanti*-they say; *tat*-that; *tattva*-vidaḥ-learned souls; *tattvam*-the Absolute Truth; *yat*-which; *jñānam*-knowledge; *advayam*-nondual; *brahma*-Brahman; *iti*-thus; *paramātmā*-Paramātmā; *iti*-thus; *bhagavān*-Bhagavān; *iti*-thus; *śabdyate*-is known.



TRANSLATION



"Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized Paramātmā and the Personality of Godhead."



PURPORT



This Sanskrit verse appears as the eleventh verse of the First Canto, Second Chapter, of *Śrīmad-Bhāgavatam*, where Sūta Gosvāmī answers the questions of the sages headed by Śaunaka Ṛṣi concerning the essence of all scriptural instructions. Tattva-vidaḥ refers to persons who have knowledge of the Absolute Truth. They can certainly understand knowledge without duality because they are on the spiritual platform. The Absolute Truth is known sometimes as Brahman, sometimes as Paramātmā and sometimes as Bhagavān. Persons who are in knowledge of the truth know that one who tries to approach the Absolute simply by mental speculation will ultimately realize the impersonal Brahman, and one who tries to approach the Absolute through yoga practice will be able to realize Paramātmā, but one who has complete knowledge and spiritual understanding realizes the spiritual form of Bhagavān, the Personality of Godhead.





Devotees of the Personality of Godhead know that Śrī Kṛṣṇa, the son of the King of Vraja, is the Absolute Truth. They do not discriminate between Śrī Kṛṣṇa's name, form, quality and pastimes. One who wants to separate the Lord's absolute name, form and qualities must be understood to be lacking in absolute knowledge. A pure devotee knows that when he chants the transcendental name Kṛṣṇa, Śrī Kṛṣṇa is present as transcendental sound. He therefore chants with full respect and veneration. When he sees the forms of Śrī Kṛṣṇa, he does not see anything different from the Lord. If one sees otherwise, he must be considered untrained in absolute knowledge. This lack of absolute knowledge is called māyā. One who is not Kṛṣṇa conscious is ruled by the spell of māyā under the control of a duality in knowledge. In the Absolute, all manifestations of the Supreme Lord are nondual, just as the multifarious forms of Viṣṇu, the controller of māyā, are nondual. Empiric philosophers who pursue the impersonal Brahman accept only the knowledge that the personality of the living entity is not different from the personality of the Supreme Lord, and mystic yogīs who try to locate the Paramātmā accept only the knowledge that the pure soul is not different from the Supersoul. The absolute conception of a pure devotee, however, includes all others. A devotee does not see anything except in its relationship with Kṛṣṇa, and therefore his realization is the most perfect of all.





TEXT 12





tāṅhāra aṅgera śuddha kiraṇa-maṇḍala



upaniṣat kahe tāṅre brahma sunirmala



SYNONYMS



*tāṅhāra*-His; *aṅgera*-of the body; *śuddha*-pure; *kiraṇa*-of rays; *maṇḍala*-realm; *upaniṣat*-the Upaniṣads; *kahe*-say; *tāṅre*-unto that; *brahma*-Brahman; *su*-nirmala-transcendental.

TRANSLATION



What the *Upaniṣads* call the transcendental, impersonal Brahman is the realm of the glowing effulgence of the same Supreme Person.



PURPORT



Three mantras of the Muṇḍaka Upaniṣad (2.2.9-11) give information regarding the bodily effulgence of the Supreme Personality of Godhead. They state:





hiraṇmaye pare kośe

virajaṁ brahma niṣkalam

tac chubhraṁ jyotiṣāṁ jyotis

tad yad ātma-vido viduḥ



na tatra sūryo bhāti na candra-tārakaṁ

nemā vidyuto bhānti kuto 'yam agniḥ

tam eva bhāntam anubhāti sarvaṁ

tasya bhāsā sarvam idaṁ vibhāti



brahmaivedam amṛtaṁ purastād brahma

paścād brahma dakṣiṇataś cottareṇa

adhaś cordhvaṁ ca prasṛtaṁ brahmai-

vedaṁ viśvam idaṁ variṣṭham



"In the spiritual realm, beyond the material covering, is the unlimited Brahman effulgence, which is free from material contamination. That effulgent white light is understood by transcendentalists to be the light of all lights. In that realm there is no need of sunshine, moonshine, fire or electricity for illumination. Indeed, whatever illumination appears in the material world is only a reflection of that supreme illumination. That Brahman is in front and in back, in the north, south, east and west, and also overhead and below. In other words, that supreme Brahman effulgence spreads throughout both the material and spiritual skies."





TEXT 13





carma-cakṣe dekhe yaiche sūrya nirviśeṣa



jñāna-mārge laite nāre kṛṣṇera viśeṣa



SYNONYMS



*carma-cakṣe*-by the naked eye; *dekhe*-one sees; *yaiche*-just as; *sūrya*-the sun; *nirviśeṣa*-without variegatedness; *jñāna-mārge*-by the path of philosophical speculation; *laite*-to accept; *nāre*-not able; *kṛṣṇera*-of Lord Kṛṣṇa; *viśeṣa*-the variety.



TRANSLATION



As with the naked eye one cannot know the sun except as a glowing substance, merely by philosophical speculation one cannot understand Lord Kṛṣṇa's transcendental varieties.





TEXT 14





yasya prabhā prabhavato jagad-aṇḍa-koṭi-



koṭīṣv aśeṣa-vasudhādi-vibhūti-bhinnam



tad brahma niṣkalam anantam aśeṣa-bhūtaṁ



govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



SYNONYMS



*yasya*-of whom; *prabhā*-the effulgence; *prabhavataḥ*-of one who excels in power; *jagat-aṇḍa*-of universes; *koṭi-koṭīṣu*-in millions and millions; *aśeṣa*-unlimited; *vasudhā-ādi*-with planets, etc; *vibhūti*-with opulences; *bhinnam*-becoming variegated; *tat*-that; *brahma*-Brahman; *niṣkalam*-without parts; *anantam*-unlimited; *aśeṣa-bhūtam*-being complete; *govindam*-Lord Govinda; *ādi-puruṣam*-the original person; *tam*-Him; *aham*-I; *bhajāmi*-worship.



TRANSLATION



[Lord Brahmā said:] "I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes.



PURPORT



This verse appears in the Brahma-saṁhitā (5.40). Each and every one of the countless universes is full of innumerable planets with different constitutions and atmospheres. All these come from the unlimited nondual Brahman, or Complete Whole, which exists in absolute knowledge. The origin of that unlimited Brahman effulgence is the transcendental body of Govinda, who is offered respectful obeisances as the original and supreme Personality of Godhead.





TEXT 15





koṭī koṭī brahmāṇḍe ye brahmera vibhūti



sei brahma govindera haya aṅga-kānti



SYNONYMS



*koṭī*-tens of millions; *koṭī*-tens of millions; *brahma-aṇḍe*-in universes; *ye*-which; *brahmera*-of Brahman; *vibhūti*-opulences; *sei*-that; *brahma*-Brahman; *govindera*-of Lord Govinda; *haya*-is; *aṅga*-kānti-bodily effulgence.



TRANSLATION



"The opulences of the impersonal Brahman spread throughout the millions and millions of universes. That Brahman is but the bodily effulgence of Govinda.





TEXT 16





sei govinda bhaji āmi, tehoṅ mora pati



tāṅhāra prasāde mora haya sṛṣṭi-śakti



SYNONYMS



*sei*-that; *govinda*-Lord Govinda; *bhaji*-worship; *āmi*-I; *tehoṅ*-He; *mora*-my; *pati*-Lord; *tāṅhāra*-His; *prasāde*-by the mercy; *mora*-my; *haya*-becomes; *sṛṣṭi*-of creation; *śakti*-power.



TRANSLATION



"I worship Govinda. He is my Lord. Only by His grace am I empowered to create the universe."



PURPORT



Although the sun is situated far away from the other planets, its rays sustain and maintain them all. Indeed, the sun diffuses its heat and light all over the universe. Similarly, the supreme sun, Govinda, diffuses His heat and light everywhere in the form of His different potencies. The sun's heat and light are nondifferent from the sun. In the same way, the unlimited potencies of Govinda are nondifferent from Govinda Himself. Therefore the all-pervasive Brahman is the all-pervasive Govinda. The *Bhagavad-gītā* (14.27) clearly mentions that the impersonal Brahman is dependent upon Govinda. That is the real conception of absolute knowledge.





TEXT 17





munayo vāta-vāsanāḥ



śramaṇā ūrdhva-manthinaḥ



brahmākhyaṁ dhāma te yānti



śāntāḥ sannyāsino 'malāḥ



SYNONYMS



*munayaḥ*-saints; *vāta*-vāsanāḥ-naked; *śramanāḥ*-who perform severe physical penances; *ūrdhva*-raised up; *manthinaḥ*-whose semen; *brahma-ākhyam*-known as Brahmaloka; *dhāma*-to the abode; *te*-they; *yānti*-go; *śāntāḥ*-equipoised in Brahman; *sannyāsinaḥ*-who are in the renounced order of life; *amalāḥ*-pure.



TRANSLATION



[Śrī Uddhava said:] "Naked saints and sannyāsīs who undergo severe physical penances, who can raise the semen to the brain, and who are completely equipoised in Brahman can live in the realm known as Brahmaloka."



PURPORT



In this verse from *Śrīmad-Bhāgavatam* (11.6.47), vāta-vāsanāḥ refers to mendicants who do not care about anything material, including clothing, but who depend wholly on nature. Such sages do not cover their bodies even in severe winter or scorching sunshine. They take great pains not to avoid any kind of bodily suffering, and they live by begging from door to door. They never discharge their semen, either knowingly or unknowingly. By such celibacy they are able to raise the semen to the brain. Thus they become most intelligent and develop very sharp memories. Their minds are never disturbed or diverted from contemplation on the Absolute Truth, nor are they ever contaminated by desire for material enjoyment. By practicing austerities under strict discipline, such mendicants attain a neutral state transcendental to the modes of nature and merge into the impersonal Brahman.





TEXT 18





ātmāntaryāmī yāṅre yoga-śāstre kaya



seha govindera aṁśa vibhūti ye haya



SYNONYMS



*ātmā antaḥ*-yāmī-in-dwelling Supersoul; *yāṅre*-who; *yoga-śāstre*-in the scriptures of yoga; *kaya*-is spoken; *seha*-that; *govindera*-of Govinda; *aṁśa*-plenary portion; *vibhūti*-expansion; *ye*-which; *haya*-is.



TRANSLATION



He who is described in the yoga-śāstras as the indwelling Supersoul [ātmā antar-yāmī] is also a plenary portion of Govinda's personal expansion.



PURPORT



The Supreme Personality of Godhead is by nature joyful. His enjoyments, or pastimes, are completely transcendental. He is in the fourth dimension of existence, for although the material world is measured by the limitations of length, breadth and height, the Supreme Lord is completely unlimited in His body, form and existence. He is not personally attached to any of the affairs within the material cosmos. The material world is created by the expansion of His puruṣa-avatāras, who direct the aggregate material energy and all the conditioned souls. By understanding the three expansions of the puruṣa, a living entity can transcend the position of knowing only the twenty-four elements of the material world.





One of the expansions of Mahā-Viṣṇu is Kṣīrodakaśāyī Viṣṇu, the Supersoul within every living entity. As the Supersoul of the total aggregate of living entities, or the second puruṣa, He is known as Garbhodakaśāyī Viṣṇu. As the creator or original cause of innumerable universes, or the first puruṣa, who is lying on the Causal Ocean, He is called Mahā-Viṣṇu. The three puruṣas direct the affairs of the material world.



The authorized scriptures direct the individual souls to revive their relationship with the Supersoul. Indeed, the system of yoga is the process of transcending the influence of the material elements by establishing a connection with the puruṣa known as the Paramātmā. One who has thoroughly studied the intricacies of creation can know very easily that this Paramātmā is the plenary portion of the Supreme Being, Śrī Kṛṣṇa.





TEXT 19





ananta sphaṭike yaiche eka sūrya bhāse



taiche jīve govindera aṁśa prakāśe



SYNONYMS



*ananta*-unlimited; *sphaṭike*-in crystals; *yaiche*-just as; *eka*-one; *sūrya*-sun; *bhāse*-appears; *taiche*-just so; *jīve*-in the living entity; *govindera*-of Govinda; *aṁśa*-portion; *prakāśe*-manifests.



TRANSLATION



As the one sun appears reflected in countless jewels, so Govinda manifests Himself [as the Paramātmā] in the hearts of all living beings.



PURPORT



The sun is situated in a specific location but is reflected in countless jewels and appears in innumerable localized aspects. Similarly, the Supreme Personality of Godhead, although eternally present in His transcendental abode, Goloka Vṛndāvana, is reflected in everyone's heart as the Supersoul. In the *Upaniṣads* it is said that the jīva (living entity) and the Paramātmā (Supersoul) are like two birds sitting in the same tree. The Supersoul engages the living being in executing fruitive work as a result of his deeds in the past, but the Paramātmā has nothing to do with such engagements. As soon as the living being ceases to act in terms of fruitive work and takes to the service of the Lord (Paramātmā), coming to know of His supremacy, he is immediately freed from all designations, and in that pure state he enters the kingdom of God known as Vaikuṇṭha.





The Supersoul (Paramātmā), the guide of the individual living beings, does not take part in fulfilling the desires of the living beings, but He arranges for their fulfillment by material nature. As soon as an individual soul becomes conscious of his eternal relationship with the Supersoul and looks only toward Him, he at once becomes free from the entanglements of material enjoyment. Christian philosophers who do not believe in the law of karma put forward the argument that it is absurd for a person to accept the results of past deeds of which he has no consciousness. A criminal is first reminded of his misdeeds by witnesses in a law court, and then he is punished. If death is complete forgetfulness, why should a person be punished for his past misdeeds? The conception of the Paramātmā is an invincible answer to these fallacious arguments. The Paramātmā is the witness of the past activities of the individual living being. A man may not remember what he has done in his childhood, but his father, who has seen him grow through different stages of development, certainly remembers. Similarly, the living being undergoes many changes of body through many lives, but the Supersoul is also with him and remembers all his activities, despite his evolution through different bodies.





TEXT 20





atha vā bahunaitena



kiṁ jñātena tavārjuna



viṣṭabhyāham idaṁ kṛtsnam



ekāṁśena sthito jagat



SYNONYMS



*atha vā*-or; *bahunā*-much; *etena*-with this; *kim*-what use; *jñātena*-being known; *tava*-by you; *arjuna*-O Arjuna; *viṣṭabhya*-pervading; *aham*-I; *idam*-this; *kṛtsnam*-entire; *eka*-aṁśena-with one portion; *sthitaḥ*-situated; *jagat*-universe.



TRANSLATION



[The Personality of Godhead, Śrī Kṛṣṇa, said:] "What more shall I say to you? I live throughout this cosmic manifestation merely by My single plenary portion."



PURPORT



Describing His own potencies to Arjuna, the Personality of Godhead Śrī Kṛṣṇa spoke this verse of the *Bhagavad-gītā* (10.42).





TEXT 21





tam imam aham ajaṁ śarīra-bhājāṁ



hṛḍi hṛdi dhiṣṭhitam ātma-kalpitānām



prati-dṛśam iva naikadhārkam ekaṁ



samadhigato 'smi vidhūta-bheda-mohaḥ



SYNONYMS



*tam*-Him; *imam*-this; *aham*-I; *ajam*-the unborn; *śarīra-bhājām*-of the conditioned souls endowed with bodies; *hṛdi hṛdi*-in each of the hearts; *dhiṣṭhitam*-situated; *ātma*-by themselves; *kalpitānām*-which are imagined; *prati-dṛśam*-for every eye; *iva*-like; *na eka-dhā*-not in one way; *arkam*-the sun; *ekam*-one; *samadhigataḥ*-one who has obtained; *asmi*-I am; *vidhūta*-removed; *bheda*-mohaḥ-whose misconception of duality.



TRANSLATION



[Grandfather Bhīṣma said:] "As the one sun appears differently situated to different seers, so also do You, the unborn, appear differently represented as the Paramātmā in every living being. But when a seer knows himself to be one of Your own servitors, no longer does he maintain such duality. Thus I am now able to comprehend Your eternal forms, knowing well the Paramātmā to be only Your plenary portion."



PURPORT



This verse from *Śrīmad-Bhāgavatam* (1.9.42) was spoken by Bhīṣmadeva, the grandfather of the Kurus, when he was lying on a bed of arrows at the last stage of his life. Arjuna, Kṛṣṇa and numberless friends, admirers, relatives and sages had gathered on the scene as Mahārāja Yudhiṣṭhira took moral and religious instructions from the dying Bhīṣma. Just as the final moment arrived for him, Bhīṣma spoke this verse while looking at Lord Kṛṣṇa.





Just as the one sun is the object of vision of many different persons, so the one partial representation of Lord Kṛṣṇa who lives in the heart of every living entity as the Paramātmā is a variously perceived object. One who comes intimately in touch with Lord Kṛṣṇa by engaging in His eternal service sees the Supersoul as the localized partial representation of the Supreme Personality of Godhead. Bhīṣma knew the Supersoul to be a partial expansion of Lord Kṛṣṇa, whom he understood to be the supreme unborn transcendental form.





TEXT 22





seita govinda sākṣāc caitanya gosāñi



jīva nistārite aiche dayālu āra nāi



SYNONYMS



*seita*-that; *govinda*-Govinda; *sākṣāt*-personally; *caitanya*-Lord Caitanya; *gosāñi*-Gosāñi; *jīva*-the fallen living entities; *nistārite*-to deliver; *aiche*-such; *dayālu*-a merciful Lord; *āra*-another; *nāi*-there is not.



TRANSLATION



That Govinda personally appears as Caitanya Gosāñi. No other Lord is as merciful in delivering the fallen souls.



PURPORT



Having described Govinda in terms of His Brahman and Paramātmā features, now the author of Śrī *Caitanya-caritāmṛta* advances his argument to prove that Lord Śrī Caitanya Mahāprabhu is the identical personality. The same Lord Śrī Kṛṣṇa, in the garb of a devotee of Śrī Kṛṣṇa, descended to this mortal world to reclaim the fallen human beings who had misunderstood the Personality of Godhead even after the explanation of the *Bhagavad-gītā*. In the *Bhagavad-gītā* the Personality of Godhead Śrī Kṛṣṇa directly instructed that the Supreme is a person. Impersonal Brahman is His glowing effulgence, the Paramātmā is His partial representation, and all men are therefore advised to follow the path of Śrī Kṛṣṇa, leaving aside all mundane "isms." Offenders misunderstood this instruction, however, because of their poor fund of knowledge. Thus by His causeless, unlimited mercy Śrī Kṛṣṇa came again as Śrī Caitanya Gosāñi.





The author of Śrī *Caitanya-caritāmṛta* most emphatically stresses that Lord Caitanya Mahāprabhu is Śrī Kṛṣṇa Himself. He is not an expansion of the prakāśa or vilāsa forms of Śrī Kṛṣṇa; He is the svayaṁ-rūpa, Govinda. Apart from the relevant scriptural evidence forwarded by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, there are innumerable other scriptural statements regarding Lord Caitanya's being the Supreme Lord Himself. The following examples may be cited:



(1) From the Caitanya Upaniṣad (5): gauraḥ sarvātmā mahā-puruṣo mahātmā mahā-yogī tri-guṇātītaḥ sattva-rūpo bhaktiṁ loke kāśyati. "Lord Gaura, who is the all-pervading Supersoul, the Supreme Personality of Godhead, appears as a great saint and powerful mystic who is above the three modes of nature and is the emblem of transcendental activity. He disseminates the cult of devotion throughout the world."



(2) From the Śvetāśvatara Upaniṣad:



tam īśvarāṇāṁ paramaṁ maheśvaraṁ

taṁ devatānāṁ paramaṁ ca daivatam

patiṁ patīnāṁ paramaṁ parastād

vidāma devaṁ bhuvaneśam īḍyam



"O Supreme Lord, You are the Supreme Maheśvara, the worshipable Deity of all the demigods and the Supreme Lord of all lords. You are the controller of all controllers, the Personality of Godhead, the Lord of everything worshipable." (Śvetāśvatara Upaniṣad 6.7)





mahān prabhur vai puruṣaḥ

sattvasyaiṣa pravartakaḥ

su-nirmalām imāṁ prāptim

īśāno jyotir avyayaḥ



"The Supreme Personality of Godhead is Mahāprabhu, who disseminates transcendental enlightenment. Just to be in touch with Him is to be in contact with the indestructible brahmajyoti." (Śvetāśvatara Upaniṣad 3.12)





(3) From the Muṇḍaka Upaniṣad (3.1.3):



yadā paśyaḥ paśyate rukma-varṇaṁ

kartāram īśaṁ puruṣaṁ brahma-yonim



"One who sees that golden-colored Personality of Godhead, the Supreme Lord, the supreme actor, who is the source of the Supreme Brahman, is liberated."





(4) From *Śrīmad-Bhāgavatam*:



dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ

tīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyam

bhṛtyārti-haṁ praṇata-pāla bhavābdhi-potaṁ

vande mahā-puruṣa te caraṇāravindam



"We offer our respectful obeisances unto the lotus feet of Him, the Lord, upon whom one should always meditate. He destroys insults to His devotees. He removes the distresses of His devotees and satisfies their desires. He, the abode of all holy places and the shelter of all sages, is worshipable by Lord Śiva and Lord Brahmā. He is the boat of the demigods for crossing the ocean of birth and death." (Bhāg. 11.5.33)





tyaktvā sudustyaja-surepsita-rājya-lakṣmīṁ

dharmiṣṭha ārya-vacasā yad agād araṇyam

māyā-mṛgaṁ dayitayepsitam anvadhāvad

vande mahā-puruṣa te caraṇāravindam



"We offer our respectful obeisances unto the lotus feet of the Lord, upon whom one should always meditate. He left His householder life, leaving aside His eternal consort, whom even the denizens of heaven adore. He went into the forest to deliver the fallen souls, who are put into illusion by material energy." (Bhāg. 11.5.34)





Prahlāda said:



itthaṁ nṛ-tiryag-ṛṣi-deva-jhaṣāvatārair

lokān vibhāvayasi haṁsi jagat-pratīpān

dharmaṁ mahā-puruṣa pāsi yugānuvṛttaṁ

channaḥ kalau yad abhavas tri-yugo 'tha sa tvam



"My Lord, You kill all the enemies of the world in Your multifarious incarnations in the families of men, animals, demigods, ṛṣis, aquatics and so on. Thus You illuminate the worlds with transcendental knowledge. In the Age of Kali, O Mahāpuruṣa, You sometimes appear in a covered incarnation. Therefore You are known as Tri-yuga [one who appears in only three yugas]." (Bhāg. 7.9.38)





(5) From the Kṛṣṇa-yāmala-tantra: puṇya-kṣetre navadvīpe bhaviṣyāmi śacī-sutaḥ. "I shall appear in the holy land of Navadvīpa as the son of Śacīdevī."



(6) From the Vāyu Purāṇa: kalau saṅkīrtanārambhe bhaviṣyāmi śacī-sutaḥ. "In the Age of Kali when the saṅkīrtana movement is inaugurated, I shall descend as the son of Śacīdevī."



(7) From the Brahma-yāmala-tantra:



atha vāhaṁ dharādhāme

bhūtvā mad-bhakta-rūpa-dhṛk

māyāyāṁ ca bhaviṣyāmi

kalau saṅkīrtanāgame



"Sometimes I personally appear on the surface of the world in the garb of a devotee. Specifically, I appear as the son of Śacī in Kali-yuga to start the saṅkīrtana movement."





(8), From the Ananta-saṁhitā:



ya eva bhagavān kṛṣṇo

rādhikā-prāṇa-vallabhaḥ

sṛṣṭy ādau sa jagan-nātho

gaura āsīn maheśvari



"The Supreme Person, Śrī Kṛṣṇa Himself, who is the life of Śrī Rādhārāṇī and is the Lord of the universe in creation, maintenance and annihilation, appears as Gaura, O Maheśvarī."





TEXT 23





para-vyomete vaise nārāyaṇa nāma



ṣaḍ-aiśvarya-pūrṇa lakṣmī-kānta bhagavān



SYNONYMS



*para-vyomete*-in the transcendental world; *vaise*-sits; *nārāyaṇa*-Lord Nārāyaṇa; *nāma*-of the name; *ṣaṭ-aiśvarya*-of six kinds of opulences; *pūrṇa*-full; *lakṣmī-kānta*-the husband of the goddess of opulence; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



Lord Nārāyaṇa, who dominates the transcendental world, is full in six opulences. He is the Personality of Godhead, the Lord of the goddess of fortune.





TEXT 24





veda, bhāgavata, upaniṣat, āgama



'pūrṇa-tattva' yāṅre kahe, nāhi yāṅra sama



SYNONYMS



*veda*-the Vedas; *bhāgavata-Śrīmad*-Bhāgavatam; *upaniṣat*-the Upaniṣads; *āgama*-other transcendental literatures; *pūrṇa*-tattva-full truth; *yāṅre*-unto whom; *kahe*-they say; *nāhi*-there is not; *yāṅra*-whose; *sama*-equal.



TRANSLATION



The Personality of Godhead is He who is described as the Absolute Whole in the *Vedas*, *Bhāgavatam*, *Upaniṣads* and other transcendental literatures. No one is equal to Him.



PURPORT



There are innumerable authoritative statements in the *Vedas* regarding the personal feature of the Absolute Truth. Some of them are as follows:





(1) From the Ṛk-saṁhitā (1.22.20):



tad viṣṇoḥ paramaṁ padaṁ sadā

paśyanti sūrayo divīva cakṣur ātatam



"The Personality of Godhead Viṣṇu is the Absolute Truth, whose lotus feet all the demigods are always eager to see. Like the sun-god, He pervades everything by the rays of His energy. He appears impersonal to imperfect eyes."





(2) From the Nārāyaṇātharva-śira Upaniṣad (1-2): nārāyaṇād eva samutpadyante nārāyaṇāt pravartante nārāyaṇe pralīyante. . . . atha nityo nārāyaṇaḥ. . . . nārāyaṇa evedaṁ sarvaṁ yad bhūtaṁ yac ca bhavyam. . . . śuddho deva eko nārāyaṇo na dvitīyo 'sti kaścit. "It is from Nārāyaṇa only that everything is generated, by Him only that everything is maintained, and in Him only that everything is annihilated. Therefore Nārāyaṇa is eternally existing. Everything that exists now or will be created in the future is nothing but Nārāyaṇa, who is the unadulterated Deity. There is only Nārāyaṇa and nothing else."



(3) From the Nārāyaṇa Upaniṣad (1.4): yataḥ prasūtā jagataḥ prasūtī. "Nārāyaṇa is the source from whom all the universes emanate."



(4) From the Hayaśīrṣa Pañcarātra: paramātmā harir devaḥ. "Hari is the Supreme Lord."



(5) From the *Bhāgavatam* (11.3.34-35):



nārāyaṇābhidhānasya

brahmaṇaḥ paramātmanaḥ

niṣṭhām arhatha no vaktuṁ

yūyaṁ hi brahma-vittamāḥ



"O best of the brāhmaṇas, please tell us of the position of Nārāyaṇa, who is also known as Brahman and Paramātmā."





sthity-udbhava-pralaya-hetur ahetur asya

yat svapna-jāgara-suṣuptiṣu sad bahiś ca

dehendriyāsu-hṛdayāni caranti yena

sañjīvitāni tad avehi paraṁ narendra



"O King, know Him who is causeless and yet is the cause of creation, maintenance and annihilation. He exists in the three states of consciousness-namely waking, dreaming and deep sleep-as well as beyond them. He enlivens the body, the senses, the breath of life, and the heart, and thus they move. Know Him to be supreme."





TEXT 25





bhakti-yoge bhakta pāya yāṅhāra darśana



sūrya yena savigraha dekhe deva-gaṇa



SYNONYMS



*bhakti-yoge*-by devotional service; *bhakta*-the devotee; *pāya*-obtains; *yāṅhāra*-whose; *darśana*-sight; *sūrya*-the sun-god; *yena*-like; *sa*-vigraha-with form; *dekhe*-they see; *deva-gaṇa*-the denizens of heaven.



TRANSLATION



Through their service, devotees see that Personality of Godhead, just as the denizens of heaven see the personality of the sun.



PURPORT



The Supreme Personality of Godhead has His eternal form, which cannot be seen by material eyes or mental speculation. Only by transcendental devotional service can one understand the transcendental form of the Lord. The comparison is made here to the qualifications for viewing the personal features of the sun-god. The sun-god is a person who, although not visible to our eyes, is seen from the higher planets by the demigods, whose eyes are suitable for seeing through the glaring sunshine that surrounds him. Every planet has its own atmosphere according to the influence of the arrangement of material nature. It is therefore necessary to have a particular type of bodily construction to reach a particular planet. The inhabitants of earth may be able to reach the moon, but the inhabitants of heaven can reach even the fiery sphere called the sun. What is impossible for man on earth is easy for the demigods in heaven because of their different bodies. Similarly, to see the Supreme Lord one must have the spiritual eyes of devotional service. The Personality of Godhead is unapproachable by those who are habituated to speculation about the Absolute Truth in terms of experimental scientific thought, without reference to the transcendental vibration. The ascending approach to the Absolute Truth ends in the realization of impersonal Brahman and the localized Paramātmā but not the Supreme Transcendental Personality.





TEXT 26





jñāna-yoga-mārge tāṅre bhaje yei saba



brahma-ātma-rūpe tāṅre kare anubhava



SYNONYMS



*jñāna*-of philosophical speculation; *yoga*-and of mystic yoga; *mārge*-on the paths; *tāṅre*-Him; *bhaje*-worship; *yei*-who; *saba*-all; *brahma*-of impersonal Brahman; *ātma*-and of the Supersoul (Paramātmā); *rūpe*-in the forms; *tāṅre*-Him; *kare*-do; *anubhava*-perceive.



TRANSLATION



Those who walk the paths of knowledge and yoga worship only Him, for it is Him they perceive as the impersonal Brahman and localized Paramātmā.



PURPORT



Those who are fond of mental speculation (jñāna-mārga) or want to meditate in mystic yoga to find the Absolute Truth must approach the impersonal effulgence of the Lord and His partial representation respectively. Such persons cannot realize the eternal form of the Lord.





TEXT 27





upāsanā-bhede jāni īśvara-mahimā



ataeva sūrya tāṅra diyeta upamā



SYNONYMS



*upāsanā-bhede*-by the different paths of worship; *jāni*-I know; *īśvara*-of the Supreme Lord; *mahimā*-greatness; *ataeva*-therefore; *sūrya*-the sun; *tāṅra*-of Him; *diyeta*-was given; *upamā*-simile.



TRANSLATION



Thus one may understand the glories of the Lord through different modes of worship, as the example of the sun illustrates.





TEXT 28





sei nārāyaṇa kṛṣṇera svarūpa-abheda



eka-i vigraha, kintu ākāra-vibheda



SYNONYMS



*sei*-that; *nārāyaṇa*-Lord Nārāyaṇa; *kṛṣṇera*-of Lord Kṛṣṇa; *svarūpa*-original form; *abheda*-not different; *eka*-i-one; *vigraha*-identity; *kintu*-but; *ākāra*-of bodily features; *vibheda*-difference.



TRANSLATION



Nārāyaṇa and Śrī Kṛṣṇa are the same Personality of Godhead, but although They are identical, Their bodily features are different.





TEXT 29





iṅhota dvi-bhuja, tiṅho dhare cāri hātha



iṅho veṇu dhare, tiṅho cakrādika sātha



SYNONYMS



*iṅhota*-this one; *dvi*-bhuja-two arms; *tiṅho*-He; *dhare*-manifests; *cāri*-four; *hātha*-hands; *iṅho*-this one; *veṇu*-flute; *dhare*-holds; *tiṅho*-He; *cakra-ādika*-the wheel, etc.; *sātha*-with.



TRANSLATION



This Personality of Godhead [Śrī Kṛṣṇa] has two hands and holds a flute, whereas the other [Nārāyaṇa] has four hands, with conch, wheel, mace and lotus.



PURPORT



Nārāyaṇa is identical to Śrī Kṛṣṇa. They are in fact the same person manifested differently, like a high court judge who is differently situated in his office and at home. As Nārāyaṇa the Lord is manifested with four hands, but as Kṛṣṇa He is manifested with two hands.





TEXT 30





nārāyaṇas tvaṁ na hi sarva-dehinām



ātmāsy adhīśākhila-loka-sākṣī



nārāyaṇo 'ṅgaṁ nara-bhū-jalāyanāt



tac cāpi satyaṁ na tavaiva māyā



SYNONYMS



*nārāyaṇaḥ*-Lord Nārāyaṇa; *tvam*-You; *na*-not; *hi*-certainly; *sarva*-all; *dehinām*-of the embodied beings; *ātmā*-the Supersoul; *asi*-You are; *adhīśa*-O Lord; *akhila-loka*-of all the worlds; *sākṣī*-the witness; *nārāyaṇaḥ*-known as Nārāyaṇa; *aṅgam*-plenary portion; *nara*-of Nara; *bhū*-born; *jala*-in the water; *ayanāt*-due to the place of refuge; *tat*-that; *ca*-and; *api*-certainly; *satyam*-highest truth; *na*-not; *tava*-Your; *eva*-at all; *māyā*-the illusory energy.



TRANSLATION



"O Lord of lords, You are the seer of all creation. You are indeed everyone's dearest life. Are You not, therefore, my father, Nārāyaṇa? Nārāyaṇa refers to one whose abode is in the water born from Nara [Garbhodakaśāyī Viṣṇu], and that Nārāyaṇa is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of māyā."



PURPORT



This statement, which is from *Śrīmad-Bhāgavatam* (10.14.14), was spoken by Lord Brahmā in his prayers to Lord Kṛṣṇa after the Lord had defeated him by displaying His mystic powers. Brahmā had tried to test Lord Kṛṣṇa to see if He were really the Supreme Personality of Godhead playing as a cowherd boy. Brahmā stole all the other boys and their calves from the pasturing grounds, but when he returned to the pastures he saw that all the boys and calves were still there, for Lord Kṛṣṇa had created them all again. When Brahmā saw this mystic power of Lord Kṛṣṇa's, he admitted defeat and offered prayers to the Lord, addressing Him as the proprietor and seer of everything in the creation and as the Supersoul who is within each and every living entity and is dear to all. That Lord Kṛṣṇa is Nārāyaṇa, the father of Brahmā, because Lord Kṛṣṇa's plenary expansion Garbhodakaśāyī Viṣṇu, after placing Himself on the Garbha Ocean, created Brahmā from His own body. Mahā-Viṣṇu in the Causal Ocean and Kṣīrodakaśāyī Viṣṇu, the Supersoul in everyone's heart, are also transcendental expansions of the Supreme Truth.





TEXT 31





śiśu vatsa hari' brahmā kari aparādha



aparādha kṣamāite māgena prasāda



SYNONYMS



*śiśu*-playmates; *vatsa*-calves; *hari'*-stealing; *brahmā*-Lord Brahmā; *kari*-making; *aparādha*-offense; *aparādha*-offense; *kṣamāite*-to pardon; *māgena*-begged; *prasāda*-mercy.



TRANSLATION



After Brahmā had offended Kṛṣṇa by stealing His playmates and calves, he begged the Lord's pardon for his offensive act and prayed for the Lord's mercy.





TEXT 32





tomāra nābhi-padma haite āmāra janmodaya



tumi pitā-mātā, āmi tomāra tanaya



SYNONYMS



*tomāra*-Your; *nābhi*-padma-lotus of the navel; *haite*-from; *āmāra*-my; *janma*-udaya-birth; *tumi*-You; *pitā*-father; *mātā*-mother; *āmi*-I; *tomāra*-Your; *tanaya*-son.

TRANSLATION



"I took birth from the lotus that grew from Your navel. Thus You are both my father and my mother, and I am Your son.





TEXT 33





pitā mātā bālakera nā laya aparādha



aparādha kṣama, more karaha prasāda



SYNONYMS



*pitā*-father; *mātā*-mother; *bālakera*-of the child; *nā*-not; *laya*-take seriously; *aparādha*-the offense; *aparādha*-the offense; *kṣama*-please pardon; *more*-unto me; *karaha*-please show; *prasāda*-mercy.



TRANSLATION



"Parents never take seriously the offenses of their children. I therefore beg Your pardon and ask for Your benediction."





TEXT 34





kṛṣṇa kahena--brahmā, tomāra pitā nārāyaṇa



āmi gopa, tumi kaiche āmāra nandana



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *kahena*-says; *brahmā*-O Lord Brahmā; *tomāra*-your; *pitā*-father; *nārāyaṇa*-Lord Nārāyaṇa; *āmi*-I (am); *gopa*-cowherd boy; *tumi*-you; *kaiche*-how; *āmāra*-My; *nandana*-son.



TRANSLATION



Śrī Kṛṣṇa said, "O Brahmā, your father is Nārāyaṇa. I am but a cowherd boy. How can you be My son?"





TEXT 35





brahmā balena, tumi ki nā hao nārāyaṇa



tumi nārāyaṇa--śuna tāhāra kāraṇa



SYNONYMS



*brahmā*-Lord Brahmā; *balena*-says; *tumi*-You; *ki nā hao*-are not; *nārāyaṇa*-Lord Nārāyaṇa; *tumi*-You; *nārāyaṇa*-Lord Nārāyaṇa; *śuna*-please hear; *tāhāra*-of that; *kāraṇa*-reason.



TRANSLATION



Brahmā replied, "Are You not Nārāyaṇa? You are certainly Nārāyaṇa. Please listen as I state the proofs.





TEXT 36





prākṛtāprākṛta-sṛṣṭye yata jīva-rūpa



tāhāra ye ātmā tumi mūla-svarūpa



SYNONYMS



*prākṛta*-material; *aprākṛta*-and spiritual; *sṛṣṭye*-in the creations; *yata*-as many as there are; *jīva-rūpa*-the living beings; *tāhāra*-of them; *ye*-who; *ātmā*-the Supersoul; *tumi*-You; *mūla*-svarūpa-ultimate source.



TRANSLATION



"All the living beings within the material and spiritual worlds are ultimately born of You, for You are the Supersoul of them all.



PURPORT



The cosmic manifestation is generated by the interaction of the three modes of material nature. The transcendental world has no such material modes, although it is nevertheless full of spiritual variegatedness. In that spiritual world there are also innumerable living entities, who are eternally liberated souls engaged in transcendental loving service to Lord Kṛṣṇa. The conditioned souls, who remain within the material cosmic creation, are subjected to the threefold miseries and pangs of material nature. They exist in different species of life because they are eternally averse to transcendental loving devotion to the Supreme Lord.





Saṅkarṣaṇa is the original source of all living entities because they are all expansions of His marginal potency. Some of them are conditioned by material nature, whereas others are under the protection of the spiritual nature. The material nature is a conditional manifestation of spiritual nature, just as smoke is a conditional stage of fire. Smoke is dependent on fire, but in a blazing fire there is no place for smoke. Smoke disturbs, but fire serves. The serving spirit of the residents of the transcendental world is displayed in five varieties of relationship with the Supreme Lord, who is the central enjoyer. In the material world everyone is a self-centered enjoyer of mundane happiness and distress. A person considers himself the lord of everything and tries to enjoy the illusory energy, but he is not successful because he is not independent: he is but a minute particle of the energy of Lord Saṅkarṣaṇa. All living beings exist under the control of the Supreme Lord, who is therefore called Nārāyaṇa.





TEXT 37





pṛthvī yaiche ghaṭa-kulera kāraṇa āśraya



jīvera nidāna tumi, tumi sarvāśraya



SYNONYMS



*pṛthvī*-the earth; *yaiche*-just as; *ghaṭa*-of earthen pots; *kulera*-of the multitude; *kāraṇa*-the cause; *āśraya*-the shelter; *jīvera*-of the living beings; *nidāna*-root cause; *tumi*-You; *tumi*-You; *sarva-āśraya*-shelter of all.



TRANSLATION



"As the earth is the original cause and shelter of all pots made of earth, so You are the ultimate cause and shelter of all living beings.



PURPORT



As the vast earth is the source for the ingredients of all earthen pots, so the Supreme Soul is the source for the complete substance of all individual living entities. The cause of all causes, the Supreme Personality of Godhead, is the cause of the living entities. This is confirmed in the *Bhagavad-gītā* (7.10), where the Lord says, bījaṁ māṁ sarva-bhūtānām ("I am the seed of all living entities"), and in the *Upaniṣads* (Kaṭha Upaniṣad 5.3), which say, nityo nityānāṁ cetanaś cetanānām ("the Lord is the supreme leader among all the eternal living beings").





The Lord is the reservoir of all cosmic manifestation, animate and inanimate. The advocates of Viśiṣṭādvaita-vāda philosophy explain the *Vedānta-sūtra* by saying that although the living entity has two kinds of bodies-subtle (consisting of mind, intelligence and false ego) and gross (consisting of the five basic elements)-and although he thus lives in three bodily dimensions (gross, subtle and spiritual), he is nevertheless a spiritual soul. Similarly, the Supreme Personality of Godhead, who emanates the material and spiritual worlds, is the Supreme Spirit. As an individual spirit soul is almost identical to his gross and subtle bodies, so the Supreme Lord is almost identical to the material and spiritual worlds. The material world, full of conditioned souls trying to lord it over matter, is a manifestation of the external energy of the Supreme Lord, and the spiritual world, full of perfect servitors of the Lord, is a manifestation of His internal energy. Since all living entities are minute sparks of the Supreme Personality of Godhead, He is the Supreme Soul in both the material and spiritual worlds. The Vaiṣṇavas following Lord Caitanya stress the doctrine of acintya-bhedābheda-tattva, which states that the Supreme Lord, being the cause and effect of everything, is inconceivably, simultaneously one with His manifestations of energy and different from them.





TEXT 38





'nāra'-śabde kahe sarva jīvera nicaya



'ayana'-śabdete kahe tāhāra āśraya



SYNONYMS



*nāra-śabde*-by the word nāra; *kahe*-one means; *sarva jīvera*-of all living entities; *nicaya*-the assemblage; *ayana-śabdete*-by the word ayana; *kahe*-one means; *tāhāra*-of them; *āśraya*-the refuge.



TRANSLATION



"The word nāra refers to the aggregate of all the living beings, and the word ayana refers to the refuge of them all.





TEXT 39





ataeva tumi hao mūla nārāyaṇa



ei eka hetu, śuna dvitīya kāraṇa



SYNONYMS



*ataeva*-therefore; *tumi*-You; *hao*-are; *mūla*-original; *nārāyaṇa*-Nārāyaṇa; *ei*-this; *eka*-one; *hetu*-reason; *śuna*-please listen; *dvitīya*-second; *kāraṇa*-to the reason.



TRANSLATION



"You are therefore the original Nārāyaṇa. This is one reason; please listen as I state the second.





TEXT 40





jīvera īśvara--puruṣādi avatāra



tāṅhā sabā haite tomāra aiśvarya apāra



SYNONYMS



*jīvera*-of the living beings; *īśvara*-the Supreme Lord; *puruṣa-ādi*-puruṣa incarnations, etc.; *avatāra*-incarnations; *tāṅhā*-Them; *sabā*-all; *haite*-than; *tomāra*-Your; *aiśvarya*-opulences; *apāra*-boundless.



TRANSLATION



"The direct Lords of the living beings are the puruṣa incarnations. But Your opulence and power are more exalted than Theirs.





TEXT 41





ataeva adhīśvara tumi sarva pitā



tomāra śaktite tāṅrā jagat-rakṣitā



SYNONYMS



*ataeva*-therefore; *adhīśvara*-primeval Lord; *tumi*-You; *sarva*-of all; *pitā*-father; *tomāra*-Your; *śaktite*-by the energy; *tāṅrā*-They; *jagat*-of the cosmic creations; *rakṣitā*-protectors.



TRANSLATION



"Therefore You are the primeval Lord, the original father of everyone. They [the puruṣas] are protectors of the universes by Your power.





TEXT 42





nārera ayana yāte karaha pālana



ataeva hao tumi mūla nārāyaṇa



SYNONYMS



*nārera*-of the living beings; *ayana*-the shelters; *yāte*-those to whom; *karaha*-You give; *pālana*-protection; *ataeva*-therefore; *hao*-are; *tumi*-You; *mūla*-original; *nārāyaṇa*-Nārāyaṇa.



TRANSLATION



"Since You protect those who are the shelters of all living beings, You are the original Nārāyaṇa.



PURPORT



The controlling Deities of the living beings in the mundane worlds are the three puruṣa-avatāras. But the potent energy displayed by Śrī Kṛṣṇa is far more extensive than that of the puruṣas. Śrī Kṛṣṇa is therefore the original father and Lord who protects all creative manifestations through His various plenary portions. Since He sustains even the shelters of the collective living beings, there is no doubt that Śrī Kṛṣṇa is the original Nārāyaṇa.





TEXT 43





tṛtīya kāraṇa śuna śrī-bhagavān



ananta brahmāṇḍa bahu vaikuṇṭhādi dhāma



SYNONYMS



*tṛtīya*-third; *kāraṇa*-reason; *śuna*-please hear; *śrī-bhagavān*-O Supreme Personality of Godhead; *ananta*-unlimited; *brahma*-aṇḍa-universes; *bahu*-many; *vaikuṇṭha-ādi*-Vaikuṇṭha, etc.; *dhāma*-planets.



TRANSLATION



"O my Lord, O Supreme Personality of Godhead! Kindly hear my third reason. There are countless universes and fathomless transcendental Vaikuṇṭhas.





TEXT 44





ithe yata jīva, tāra trai-kālika karma



tāhā dekha, sākṣī tumi, jāna saba marma



SYNONYMS



*ithe*-in these; *yata*-as many; *jīva*-living beings; *tāra*-of them; *trai*-kālika-past, present and future; *karma*-the activities; *tāhā*-that; *dekha*-You see; *sākṣī*-witness; *tumi*-You; *jāna*-You know; *saba*-of everything; *marma*-the essence.



TRANSLATION



"Both in this material world and in the transcendental world, You see all the deeds of all living beings, in the past, present and future. Since You are the witness of all such deeds, You know the essence of everything.





TEXT 45





tomāra darśane sarva jagatera sthiti



tumi nā dekhile kāro nāhi sthiti gati



SYNONYMS



*tomāra*-Your; *darśane*-by the seeing; *sarva*-all; *jagatera*-of the universe; *sthiti*-maintenance; *tumi*-You; *nā dekhile*-in not seeing; *kāro*-of anyone; *nāhi*-there is not; *sthiti*-staying; *gati*-moving.



TRANSLATION



"All the worlds exist because You oversee them. None can live, move or have their being without Your supervision.





TEXT 46





nārera ayana yāte kara daraśana



tāhāteo hao tumi mūla nārāyaṇa



SYNONYMS



*nārera*-of the living beings; *ayana*-the motion; *yāte*-since; *kara*-You do; *daraśana*-seeing; *tāhāteo*-therefore; *hao*-are; *tumi*-You; *mūla*-original; *nārāyaṇa*-Nārāyaṇa.



TRANSLATION



"You oversee the wanderings of all living beings. For this reason also, You are the primeval Lord Nārāyaṇa."



PURPORT



Śrī Kṛṣṇa, in His Paramātmā feature, lives in the hearts of all living beings in both the transcendental and mundane creations. As Paramātmā, He witnesses all actions the living beings perform in all phases of time, namely past, present and future. Śrī Kṛṣṇa knows what the living beings have done for hundreds and thousands of past births, He sees what they are doing now, and therefore He knows the results of their present actions that will fructify in the future. As stated in the *Bhagavad-gītā*, the entire cosmic situation is created as soon as He glances over the material energy. Nothing can exist without His superintendence. Since He sees even the abode for rest of the collective living beings, He is the original Nārāyaṇa.





TEXT 47





kṛṣṇa kahena--brahmā, tomāra nā bujhi vacana



jīva-hṛdi, jale vaise sei nārāyaṇa



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *kahena*-says; *brahmā*-O Brahmā; *tomāra*-your; *nā*-not; *bujhi*-I understand; *vacana*-speech; *jīva*-of the living entity; *hṛdi*-in the heart; *jale*-in the water; *vaise*-sits; *sei*-that; *nārāyaṇa*-Lord Nārāyaṇa.



TRANSLATION



Kṛṣṇa said, "Brahmā, I cannot understand what you are saying. Lord Nārāyaṇa is He who sits in the hearts of all living beings and lies down in the waters of the Kāraṇa Ocean."





TEXT 48





brahmā kahe--jale jīve yei nārāyaṇa



se saba tomāra aṁśa--e satya vacana



SYNONYMS



*brahmā*-Lord Brahmā; *kahe*-says; *jale*-in the water; *jīve*-in the living being; *yei*-who; *nārāyaṇa*-Nārāyaṇa; *se*-They; *saba*-all; *tomāra*-Your; *aṁśa*-plenary part; *e*-this; *satya*-truthful; *vacana*-word.



TRANSLATION



Brahmā replied, "What I have said is true. The same Lord Nārāyaṇa who lives on the waters and in the hearts of all living beings is but a plenary portion of You.





TEXT 49





kāraṇābdhi-garbhodaka-kṣīrodaka-śāyī



māyā-dvāre sṛṣṭi kare, tāte saba māyī



SYNONYMS



*kāraṇa*-abdhi-Kāraṇodakaśāyī Viṣṇu; *garbha*-udaka-Garbhodakaśāyī Viṣṇu; *kṣīra*-udaka-śāyī-Kṣīrodakaśāyī Viṣṇu; *māyā*-dvāre-with the material energy; *sṛṣṭi*-creation; *kare*-They do; *tāte*-therefore; *saba*-all; *māyī*-connected with māyā.



TRANSLATION



"The Kāraṇodakaśāyī, Garbhodakaśāyī and Kṣīrodakaśāyī forms of Nārāyaṇa all create in cooperation with the material energy. In this way They are attached to māyā.





TEXT 50





sei tina jala-śāyī sarva-antaryāmī



brahmāṇḍa-vṛndera ātmā ye puruṣa-nāmī



SYNONYMS



*sei*-these; *tina*-three; *jala-śāyī*-lying in the water; *sarva*-of all; *antaḥ yāmī*-the Supersoul; *brahma-aṇḍa*-of universes; *vṛndera*-of the multitude; *ātmā*-Supersoul; *ye*-who; *puruṣa*-puruṣa; *nāmī*-named.



TRANSLATION



"These three Viṣṇus lying in the water are the Supersoul of everything. The Supersoul of all the universes is known as the first puruṣa.





TEXT 51





hiraṇya-garbhera ātmā garbhodaka-śāyī



vyaṣṭi-jīva-antaryāmī kṣīrodaka-śāyī



SYNONYMS



*hiraṇya-garbhera*-of the total of the living entities; *ātmā*-the Supersoul; *garbha*-udaka-śāyī-Garbhodakaśāyī Viṣṇu; *vyaṣṭi*-the individual; *jīva*-of the living entity; *antaḥ*-yāmī-Supersoul; *kṣīra*-udaka-śāyī-Kṣīrodakaśāyī Viṣṇu.



TRANSLATION



"Garbhodakaśāyī Viṣṇu is the Supersoul of the aggregate of living entities, and Kṣīrodakaśāyī Viṣṇu is the Supersoul of each individual living being.





TEXT 52





e sabhāra darśanete āche māyā-gandha



turīya kṛṣṇera nāhi māyāra sambandha



SYNONYMS



*e*-this; *sabhāra*-of the assembly; *darśanete*-in seeing; *āche*-there is; *māyā*-gandha-connection with māyā; *turīya*-the fourth; *kṛṣṇera*-of Lord Kṛṣṇa; *nāhi*-there is not; *māyāra*-of the material energy; *sambandha*-connection.



TRANSLATION



"Superficially we see that these puruṣas have a relationship with māyā, but above them, in the fourth dimension, is Lord Kṛṣṇa, who has no contact with the material energy.



PURPORT



The three puruṣas-Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu-all have a relationship with the material energy, called māyā, because through māyā They create the material cosmos. These three puruṣas, who lie on the Kāraṇa, Garbha and Kṣīra oceans, are the Supersoul of everything that be: Kāraṇodakaśāyī Viṣṇu is the Supersoul of the collective universes, Garbhodakaśāyī Viṣṇu is the Supersoul of the collective living beings, and Kṣīrodakaśāyī Viṣṇu is the Supersoul of all individual living entities. Because all of Them are somehow attracted to the affairs of the material energy, They can be said to have some affection for māyā. But the transcendental position of Śrī Kṛṣṇa Himself is not even slightly tinged by māyā. His transcendental state is called turīya, or the fourth-dimensional stage.





TEXT 53





virāḍ hiraṇya-garbhaś ca



kāraṇaṁ cety upādhayaḥ



īśasya yat tribhir hīnaṁ



turīyaṁ tat pracakṣate



SYNONYMS



*virāṭ*-the virāṭ manifestation; *hiraṇya-garbhaḥ*-the hiraṇyagarbha manifestation; *ca*-and; *kāraṇam*-the kāraṇa manifestation; *ca*-and; *iti*-thus; *upādhayaḥ*-particular designations; *īśasya*-of the Lord; *yat*-that which; *tribhiḥ*-these three; *hīnam*-without; *turīyam*-the fourth; *tat*-that; *pracakṣate*-is considered.



TRANSLATION



" 'In the material world the Lord is designated as virāṭ, hiraṇyagarbha and kāraṇa. But beyond these three designations, the Lord is ultimately in the fourth dimension.'



PURPORT



The phenomenal manifestation of the Supreme Whole, the numinous soul of everything, and the cause or causal nature are all but designations of the puruṣas, who are responsible for material creation. The transcendental position surpasses these designations and is therefore called the position of the fourth dimension. This is a quotation from Śrīdhara Svāmī's commentary on the Eleventh Canto, Fifteenth Chapter, verse 16, of *Śrīmad-Bhāgavatam*.





TEXT 54





yadyapi tinera māyā la-iyā vyavahāra



tathāpi tat-sparśa nāhi, sabhe māyā-pāra



SYNONYMS



*yadyapi*-although; *tinera*-of these three; *māyā*-the material energy; *la*-iyā-taking; *vyavahāra*-the dealings; *tathāpi*-still; *tat*-of that; *sparśa*-the touch; *nāhi*-there is not; *sabhe*-all of them; *māyā*-pāra-beyond the material energy.



TRANSLATION



"Although these three features of the Lord deal directly with the material energy, none of them are touched by it. They are all beyond illusion.





TEXT 55





etad īśanam īśasya



prakṛti-stho 'pi tad-guṇaiḥ



na yujyate sadātma-sthair



yathā buddhis tad-āśrayā



SYNONYMS



*etat*-this; *īśanam*-opulence; *īśasya*-of the Supreme Lord; *prakṛti*-sthaḥ-situated in the material nature; *api*-although; *tat*-of māyā; *guṇaiḥ*-by the qualities; *na*-not; *yujyate*-is affected; *sadā*-always; *ātma-sthaiḥ*-which are situated in His own energy; *yathā*-as also; *buddhiḥ*-the intelligence; *tat*-of Him; *āśrayā*-which has taken shelter.



TRANSLATION



" 'This is the opulence of the Lord: Although situated in the material nature, He is never affected by the modes of nature. Similarly, those who have surrendered to Him and fixed their intelligence upon Him are not influenced by the modes of nature.'



PURPORT



This text is from *Śrīmad-Bhāgavatam* (1.11.38). Those who have taken shelter of the lotus feet of the Personality of Godhead do not identify with the material world, even while living in it. Pure devotees may deal with the three modes of material nature, but because of their transcendental intelligence in Kṛṣṇa consciousness, they are not influenced by the material qualities. The spell of material activities does not attract such devotees. Therefore, the Supreme Lord and His devotees acting under Him are always free from material contamination.





TEXT 56





sei tina janera tumi parama āśraya



tumi mūla nārāyaṇa--ithe ki saṁśaya



SYNONYMS



*sei*-these; *tina*-three; *janera*-of the plenary portions; *tumi*-You; *parama*-ultimate; *āśraya*-shelter; *tumi*-You; *mūla*-primeval; *nārāyaṇa*-Nārāyaṇa; *ithe*-in this; *ki*-what; *saṁśaya*-doubt.



TRANSLATION



"You are the ultimate shelter of these three plenary portions. Thus there is not the slightest doubt that You are the primeval Nārāyaṇa.



PURPORT



Brahmā has confirmed that Lord Kṛṣṇa is the Supreme, the source of the three manifestations known as Kṣīrodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kāraṇodakaśāyī Viṣṇu (Mahā-Viṣṇu). For His pastimes, Lord Kṛṣṇa has four original manifestations-namely Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. The first puruṣa-avatāra, Mahā-Viṣṇu in the Causal Ocean, who is the creator of the aggregate material energy, is an expansion of Saṅkarṣaṇa; the second puruṣa, Garbhodakaśāyī Viṣṇu, is an expansion of Pradyumna; and the third puruṣa, Kṣīrodakaśāyī Viṣṇu, is an expansion of Aniruddha. All these are within the category of manifestations of Nārāyaṇa, who is a manifestation of Śrī Kṛṣṇa.





TEXT 57





sei tinera aṁśī paravyoma-nārāyaṇa



teṅha tomāra vilāsa, tumi mūla-nārāyaṇa



SYNONYMS



*sei*-these; *tinera*-of the three; *aṁśī*-source; *para-vyoma*-in the spiritual sky; *nārāyaṇa*-Lord Nārāyaṇa; *teṅha*-He; *tomāra*-Your; *vilāsa*-pastime expansion; *tumi*-You; *mūla*-original; *nārāyaṇa*-Nārāyaṇa.



TRANSLATION



"The source of these three features is the Nārāyaṇa in the spiritual sky. He is Your vilāsa expansion. Therefore You are the ultimate Nārāyaṇa."





TEXT 58





ataeva brahma-vākye--paravyoma-nārāyaṇa



teṅho kṛṣṇera vilāsa--ei tattva-vivaraṇa



SYNONYMS



*ataeva*-therefore; *brahma*-of Lord Brahmā; *vākye*-in the speech; *para-vyoma*-in the spiritual sky; *nārāyaṇa*-Lord Nārāyaṇa; *teṅho*-He; *kṛṣṇera*-of Lord Kṛṣṇa; *vilāsa*-pastime incarnation; *ei*-this; *tattva*-of the truth; *vivaraṇa*-description.



TRANSLATION



Therefore according to the authority of Brahmā, the Nārāyaṇa who is the predominating Deity in the transcendental world is but the vilāsa feature of Kṛṣṇa. This has now been conclusively proved.





TEXT 59





ei śloka tattva-lakṣaṇa bhāgavata-sāra



paribhāṣā-rūpe ihāra sarvatrādhikāra



SYNONYMS



ei-this; śloka-verse; tattva-the truth; lakṣaṇa-indicating; bhāgavata-of Śrīmad-Bhāgavatam; sāra-the essence; paribhāṣā-of synonyms; rūpe-in the form; ihāra-of this (Śrīmad-Bhāgavatam); sarvatra-everywhere; adhikāra-jurisdiction.



TRANSLATION



The truth indicated in this verse [Text 30] is the essence of Śrīmad-Bhāgavatam. This conclusion, through synonyms, applies everywhere.





TEXT 60





*brahma, ātmā, bhagavān-*-kṛṣṇera vihāra



e artha nā jāni' mūrkha artha kare āra



SYNONYMS



*brahma*-impersonal Brahman; *ātmā*-Supersoul; *bhagavān*-the Supreme Personality of Godhead; *kṛṣṇera*-of Lord Kṛṣṇa; *vihāra*-manifestations; *e*-this; *artha*-meaning; *nā*-not; *jāni'*-knowing; *mūrkha*-fools; *artha*-meaning; *kare*-make; *āra*-other.



TRANSLATION



Not knowing that Brahman, Paramātmā and Bhagavān are all features of Kṛṣṇa, foolish scholars speculate in various ways.





TEXT 61





avatārī nārāyaṇa, kṛṣṇa avatāra



teṅha catur-bhuja, iṅha manuṣya-ākāra



SYNONYMS



*avatārī*-source of incarnations; *nārāyaṇa*-Lord Nārāyaṇa; *kṛṣṇa*-Lord Kṛṣṇa; *avatāra*-incarnation; *teṅha*-that; *catuḥ*-bhuja-four arms; *iṅha*-this; *manuṣya*-like a man; *ākāra*-form.



TRANSLATION



Because Nārāyaṇa has four hands whereas Kṛṣṇa looks just like a man, they say that Nārāyaṇa is the original God whereas Kṛṣṇa is but an incarnation.



PURPORT



Some scholars argue that Nārāyaṇa is the original Personality of Godhead of whom Kṛṣṇa is an incarnation because Śrī Kṛṣṇa has two hands whereas Nārāyaṇa has four. Such unintelligent scholars do not understand the features of the Absolute.





TEXT 62





ei-mate nānā-rūpa kare pūrva-pakṣa



tāhāre nirjite bhāgavata-padya dakṣa



SYNONYMS



*ei*-mate-thus; *nānā*-many; *rūpa*-forms; *kare*-takes; *pūrva-pakṣa*-the objections; *tāhāre*-them; *nirjite*-overcoming; *bhāgavata*-of Śrīmad-Bhāgavatam; *padya*-poetry; *dakṣa*-expert.



TRANSLATION



In this way their arguments appear in various forms, but the poetry of the *Bhāgavatam* expertly refutes them all.





TEXT 63





vadanti tat tattva-vidas



tattvaṁ yaj jñānam advayam



brahmeti paramātmeti



bhagavān iti śabdyate



SYNONYMS



*vadanti*-they say; *tat*-that; *tattva*-vidaḥ-learned souls; *tattvam*-the Absolute Truth; *yat*-which; *jñānam*-knowledge; *advayam*-nondual; *brahma*-Brahman; *iti*-thus; *paramātmā*-Paramātmā; *iti*-thus; *bhagavān*-Bhagavān; *iti*-thus; *śabdyate*-is known.



TRANSLATION



"Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized Paramātmā and the Personality of Godhead."



PURPORT



This text is from *Śrīmad-Bhāgavatam* (1.2.11).





TEXT 64





śuna bhāi ei śloka karaha vicāra



eka mukhya-tattva, tina tāhāra pracāra



SYNONYMS



*śuna*-please listen; *bhāi*-brothers; *ei*-this; *śloka*-verse; *karaha*-please give; *vicāra*-consideration; *eka*-one; *mukhya*-principal; *tattva*-truth; *tina*-three; *tāhāra*-of that; *pracāra*-manifestations.



TRANSLATION



My dear brothers, kindly listen to the explanation of this verse and consider its meaning: the one original entity is known in His three different features.





TEXT 65





advaya-jñāna tattva-vastu kṛṣṇera svarūpa



brahma, ātmā, bhagavān--tina tāṅra rūpa



SYNONYMS



*advaya*-jñāna-knowledge without duality; *tattva-vastu*-the Absolute Truth; *kṛṣṇera*-of Lord Kṛṣṇa; *sva*-rūpa-own nature; *brahma*-Brahman; *ātmā*-Paramātmā; *bhagavān*-the Supreme Personality of Godhead; *tina*-three; *tāṅra*-of Him; *rūpa*-forms.



TRANSLATION



Lord Kṛṣṇa Himself is the one undivided Absolute Truth, the ultimate reality. He manifests Himself in three features-as Brahman, Paramātmā and Bhagavān.



PURPORT



In the verse from *Śrīmad-Bhāgavatam* cited above (Bhāg. 1.2.11), the principal word, bhagavān, indicates the Personality of Godhead, and Brahman and Paramātmā are concomitants deduced from the Absolute Personality, as a government and its ministers are deductions from the supreme executive head. In other words, the principal truth is exhibited in three different phases. The Absolute Truth, the Personality of Godhead Śrī Kṛṣṇa (Bhagavān), is also known as Brahman and Paramātmā, although all these features are identical.





TEXT 66





ei ślokera arthe tumi hailā nirvacana



āra eka śuna bhāgavatera vacana



SYNONYMS



*ei*-this; *ślokera*-of the verse; *arthe*-by the meaning; *tumi*-you; *hailā*-have become; *nirvacana*-speechless; *āra*-other; *eka*-one; *śuna*-please hear; *bhāgavatera*-of Śrīmad-Bhāgavatam; *vacana*-speech.



TRANSLATION



The import of this verse has stopped you from arguing. Now listen to another verse of *Śrīmad-Bhāgavatam*.





TEXT 67





ete cāṁśa-kalāḥ puṁsaḥ



kṛṣṇas tu bhagavān svayam



indrāri-vyākulaṁ lokaṁ



mṛḍayanti yuge yuge



SYNONYMS



*ete*-these; *ca*-and; *aṁśa*-plenary portions; *kalāḥ*-parts of plenary portions; *puṁsaḥ*-of the puruṣa-avatāras; *kṛṣṇaḥ*-Lord Kṛṣṇa; *tu*-but; *bhagavān*-the Supreme Personality of Godhead; *svayam*-Himself; *indra-ari*-the enemies of Lord Indra; *vyākulam*-full of; *lokam*-the world; *mṛḍayanti*-make happy; *yuge yuge*-at the right time in each age.



TRANSLATION



"All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the puruṣa-avatāras. But Kṛṣṇa is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra."



PURPORT



This statement of *Śrīmad-Bhāgavatam* (1.3.28) definitely negates the concept that Śrī Kṛṣṇa is an avatāra of Viṣṇu or Nārāyaṇa. Lord Śrī Kṛṣṇa is the original Personality of Godhead, the supreme cause of all causes. This verse clearly indicates that incarnations of the Personality of Godhead such as Śrī Rāma, Nṛsiṁha and Varāha all undoubtedly belong to the Viṣṇu group, but all of Them are either plenary portions or portions of plenary portions of the original Personality of Godhead, Lord Śrī Kṛṣṇa.





TEXT 68





saba avatārera kari sāmānya-lakṣaṇa



tāra madhye kṛṣṇa-candrera karila gaṇana



SYNONYMS



*saba*-all; *avatārera*-of the incarnations; *kari*-making; *sāmānya*-general; *lakṣaṇa*-symptoms; *tāra*-of them; *madhye*-in the middle; *kṛṣṇa-candrera*-of Lord Śrī Kṛṣṇa; *karila*-did; *gaṇana*-counting.



TRANSLATION



The *Bhāgavatam* describes the symptoms and deeds of the incarnations in general and counts Śrī Kṛṣṇa among them.





TEXT 69





tabe sūta gosāñi mane pāñā baḍa bhaya



yāra ye lakṣaṇa tāhā karila niścaya



SYNONYMS



*tabe*-then; *sūta gosāñi*-Sūta Gosvāmī; *mane*-in the mind; *pāñā*-obtaining; *baḍa*-great; *bhaya*-fear; *yāra*-of whom; *ye*-which; *lakṣaṇa*-symptoms; *tāhā*-that; *karila*-he made; *niścaya*-certainly.



TRANSLATION



This made Sūta Gosvāmī greatly apprehensive. Therefore he distinguished each incarnation by its specific symptoms.





TEXT 70





avatāra saba--puruṣera kalā, aṁśa



svayaṁ-bhagavān kṛṣṇa sarva-avataṁsa



SYNONYMS



*avatāra*-the incarnations; *saba*-all; *puruṣera*-of the puruṣa-avatāras; *kalā*-parts of plenary portions; *aṁśa*-plenary portions; *svayam*-Himself; *bhagavān*-the Supreme Personality of Godhead; *kṛṣṇa*-Lord Kṛṣṇa; *sarva*-of all; *avataṁsa*-crest.



TRANSLATION



All the incarnations of Godhead are plenary portions or parts of the plenary portions of the puruṣa-avatāras, but the primeval Lord is Śrī Kṛṣṇa. He is the Supreme Personality of Godhead, the fountainhead of all incarnations.





TEXT 71





pūrva-pakṣa kahe--tomāra bhāla ta' vyākhyāna



paravyoma-nārāyaṇa svayaṁ-bhagavān



SYNONYMS



*pūrva*-pakṣa-opposing side; *kahe*-says; *tomāra*-your; *bhāla*-nice; *ta'*-certainly; *vyākhyāna*-exposition; *para*-vyoma-situated in the spiritual sky; *nārāyaṇa*-Lord Nārāyaṇa; *svayam*-Himself; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



An opponent may say, "This is your interpretation, but actually the Supreme Lord is Nārāyaṇa, who is in the transcendental realm.





TEXT 72





teṅha āsi' kṛṣṇa-rūpe karena avatāra



ei artha śloke dekhi ki āra vicāra



SYNONYMS



*teṅha*-He (Nārāyaṇa); *āsi'*-coming; *kṛṣṇa-rūpe*-in the form of Lord Kṛṣṇa; *karena*-makes; *avatāra*-incarnation; *ei*-this; *artha*-meaning; *śloke*-in the verse; *dekhi*-I see; *ki*-what; *āra*-other; *vicāra*-consideration.



TRANSLATION



"He [Nārāyaṇa] incarnates as Lord Kṛṣṇa. This is the meaning of the verse as I see it. There is no need for further consideration."





TEXT 73





tāre kahe--kene kara kutarkānumāna



śāstra-viruddhārtha kabhu nā haya pramāṇa



SYNONYMS



*tāre*-to him; *kahe*-one says; *kene*-why; *kara*-you make; *ku-tarka*-of a fallacious argument; *anumāna*-conjecture; *śāstra*-viruddha-contrary to scripture; *artha*-a meaning; *kabhu*-at any time; *nā*-not; *haya*-is; *pramāṇa*-evidence.

TRANSLATION



To such a misguided interpreter we may reply, "Why should you suggest such fallacious logic? An interpretation is never accepted as evidence if it opposes the principles of scripture.





TEXT 74





anuvādam anuktvā tu



na vidheyam udīrayet



na hy alabdhāspadaṁ kiñcit



kutracit pratitiṣṭhati



SYNONYMS



*anuvādam*-the subject; *anuktvā*-not stating; *tu*-but; *na*-not; *vidheyam*-the predicate; *udīrayet*-one should speak; *na*-not; *hi*-certainly; *alabdha-āspadam*-without a secure position; *kiñcit*-something; *kutracit*-anywhere; *pratitiṣṭhati*-stands.



TRANSLATION



" 'One should not state a predicate before its subject, for it cannot thus stand without proper support.'



PURPORT



This rhetorical rule appears in the Ekādaśī-tattva, Thirteenth Canto, in connection with the metaphorical use of words. An unknown object should not be put before the known subject because the object has no meaning if the subject is not first given.





TEXT 75





anuvāda nā kahiyā nā kahi vidheya



āge anuvāda kahi, paścād vidheya



SYNONYMS



*anuvāda*-the subject; *nā kahiyā*-not saying; *nā*-not; *kahi*-I say; *vidheya*-the predicate; *āge*-first; *anuvāda*-the subject; *kahi*-I say; *paścāt*-afterwards; *vidheya*-the predicate.



TRANSLATION



"If I do not state a subject, I do not state a predicate. First I speak the former and then I speak the latter.





TEXT 76





'vidheya' kahiye tāre, ye vastu ajñāta



'anuvāda' kahi tāre, yei haya jñāta



SYNONYMS



*vidheya*-the predicate; *kahiye*-I say; *tāre*-to him; *ye*-that; *vastu*-thing; *ajñāta*-unknown; *anuvāda*-the subject; *kahi*-I say; *tāre*-to him; *yei*-that which; *haya*-is; *jñāta*-known.



TRANSLATION



"The predicate of a sentence is what is unknown to the reader, whereas the subject is what is known to him.





TEXT 77





yaiche kahi,--ei vipra parama paṇḍita



vipra--anuvāda, ihāra vidheya--pāṇḍitya



SYNONYMS



*yaiche*-just as; *kahi*-I say; *ei*-this; *vipra*-brāhmaṇa; *parama*-great; *paṇḍita*-learned man; *vipra*-the brāhmaṇa; *anuvāda*-subject; *ihāra*-of this; *vidheya*-predicate; *pāṇḍitya*-erudition.



TRANSLATION



"For example, we may say: 'This vipra is a greatly learned man.' In this sentence, the vipra is the subject, and the predicate is his erudition.





TEXT 78





vipratva vikhyāta tāra pāṇḍitya ajñāta



ataeva vipra āge, pāṇḍitya paścāta



SYNONYMS



*vipratva*-the quality of being a vipra; *vikhyāta*-well known; *tāra*-his; *pāṇḍitya*-erudition; *ajñāta*-unknown; *ataeva*-therefore; *vipra*-the word vipra; *āge*-first; *pāṇḍitya*-erudition; *paścāta*-afterwards.



TRANSLATION



"The man's being a vipra is known, but his erudition is unknown. Therefore the person is identified first and his erudition later.





TEXT 79





taiche iṅha avatāra saba haila jñāta



kāra avatāra?--ei vastu avijñāta



SYNONYMS



*taiche*-in the same way; *iṅha*-these; *avatāra*-incarnations; *saba*-all; *haila*-were; *jñāta*-known; *kāra*-whose; *avatāra*-incarnations; *ei*-this; *vastu*-thing; *avijñāta*-unknown.



TRANSLATION



"In the same way, all these incarnations were known, but whose incarnations they are was unknown.





TEXT 80





'ete'-śabde avatārera āge anuvāda



'puruṣera aṁśa' pāche vidheya-saṁvāda



SYNONYMS



*ete-śabde*-in the word ete (these); *avatārera*-of the incarnations; *āge*-first; *anuvāda*-the subject; *puruṣera*-of the puruṣa-avatāras; *aṁśa*-plenary portions; *pāche*-afterwards; *vidheya*-of the predicate; *saṁvāda*-message.



TRANSLATION



"First the word, 'ete' ['these'], establishes the subject [the incarnations]. Then 'plenary portions of the puruṣa-avatāras' follows as the predicate.





TEXT 81





taiche kṛṣṇa avatāra-bhitare haila jñāta



tāṅhāra viśeṣa-jñāna sei avijñāta



SYNONYMS



*taiche*-in the same way; *kṛṣṇa*-Lord Kṛṣṇa; *avatāra*-bhitare-among the incarnations; *haila*-was; *jñāta*-known; *tāṅhāra*-of Him; *viśeṣa*-jñāna-specific knowledge; *sei*-that; *avijñāta*-unknown.



TRANSLATION



"In the same way, when Kṛṣṇa was first counted among the incarnations, specific knowledge about Him was still unknown.





TEXT 82





ataeva 'kṛṣṇa'-śabda āge anuvāda



'svayaṁ-bhagavattā' piche vidheya-saṁvāda



SYNONYMS



*ataeva*-therefore; *kṛṣṇa-śabda*-the word kṛṣṇa; *āge*-first; *anuvāda*-the subject; *svayam-bhagavattā*-being Himself the Supreme Personality of Godhead; *piche*-afterwards; *vidheya*-of the predicate; *saṁvāda*-the message



TRANSLATION



"Therefore first the word 'kṛṣṇa' appears as the subject, followed by the predicate, describing Him as the original Personality of Godhead.





TEXT 83





kṛṣṇera svayaṁ-bhagavattā--ihā haila sādhya



svayaṁ-bhagavānera kṛṣṇatva haila bādhya



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *svayam-bhagavattā*-the quality of being Himself the Supreme Personality of Godhead; *ihā*-this; *haila*-was; *sādhya*-to be established; *svayam-bhagavānera*-of the Supreme Personality of Godhead; *kṛṣṇatva*-the quality of being Lord Kṛṣṇa; *haila*-was; *bādhya*-obligatory



TRANSLATION



"This establishes that Śrī Kṛṣṇa is the original Personality of Godhead. The original Personality of Godhead is therefore necessarily Kṛṣṇa.





TEXT 84





kṛṣṇa yadi aṁśa haita, aṁśī nārāyaṇa



tabe viparīta haita sūtera vacana



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *yadi*-if; *aṁśa*-plenary portion; *haita*-were; *aṁśī*-the source of all expansions; *nārāyaṇa*-Lord Nārāyaṇa; *tabe*-then; *viparīta*-the reverse; *haita*-would have been; *sūtera*-of Sūta Gosvāmī; *vacana*-the statement.



TRANSLATION



"Had Kṛṣṇa been the plenary portion and Nārāyaṇa the primeval Lord, the statement of Sūta Gosvāmī would have been reversed.





TEXT 85





nārāyaṇa aṁśī yei svayaṁ-bhagavān



teṅha śrī-kṛṣṇa--aiche karita vyākhyāna



SYNONYMS



*nārāyaṇa*-Lord Nārāyaṇa; *aṁśī*-the source of all incarnations; *yei*-who; *svayam*-bhagavān-Himself the Supreme Personality of Godhead; *teṅha*-He; *śrī-kṛṣṇa*-Lord Kṛṣṇa; *aiche*-in such away; *karita*-would have made; *vyākhyāna*-explanation.



TRANSLATION



"Thus he would have said: 'Nārāyaṇa, the source of all incarnations, is the original Personality of Godhead. He has appeared as Śrī Kṛṣṇa.'





TEXT 86





bhrama, pramāda, vipralipsā, karaṇāpāṭava



ārṣa-vijña-vākye nāhi doṣa ei saba



SYNONYMS



*bhrama*-mistakes; *pramāda*-illusion; *vipralipsā*-cheating; *karaṇa*-apāṭava-imperfectness of the senses; *ārṣa*-of the authoritative sages; *vijña-vākye*-in the wise speech; *nāhi*-not; *doṣa*-faults; *ei*-these; *saba*-all.



TRANSLATION



"Mistakes, illusions, cheating and defective perception do not occur in the sayings of the authoritative sages.



PURPORT



*Śrīmad-Bhāgavatam* has listed the avatāras, the plenary expansions of the puruṣa, and Lord Kṛṣṇa appears among them. But the *Bhāgavatam* further explains Lord Kṛṣṇa's specific position as the Supreme Personality of Godhead. Since Lord Kṛṣṇa is the original Personality of Godhead, reason and argument establish that His position is always supreme.





Had Kṛṣṇa been a plenary expansion of Nārāyaṇa, the original verse would have been differently composed; indeed, its order would have been reversed. But there cannot be mistakes, illusion, cheating or imperfect perception in the words of liberated sages. Therefore there is no mistake in this statement that Lord Kṛṣṇa is the Supreme Personality of Godhead. The Sanskrit statements of *Śrīmad-Bhāgavatam* are all transcendental sounds. Śrīla Vyāsadeva revealed these statements after perfect realization, and therefore they are perfect, for liberated sages like Vyāsadeva never commit errors in their rhetorical arrangements. Unless one accepts this fact, there is no use in trying to obtain help from the revealed scriptures.



Bhrama refers to false knowledge or mistakes, such as accepting a rope as a snake or an oyster shell as gold. Pramāda refers to inattention or misunderstanding of reality, and vipralipsā is the cheating propensity. Karaṇāpāṭava refers to imperfectness of the material senses. There are many examples of such imperfection. The eyes cannot see that which is very distant or very small. One cannot even see his own eyelid, which is the closest thing to his eye, and if one is disturbed by a disease like jaundice, he sees everything to be yellow. Similarly, the ears cannot hear distant sounds. Since the Personality of Godhead and His plenary portions and self-realized devotees are all transcendentally situated, they cannot be misled by such deficiencies.



TEXT 87





viruddhārtha kaha tumi, kahite kara roṣa



tomāra arthe avimṛṣṭa-vidheyāṁśa-doṣa



SYNONYMS



*viruddha*-artha-contrary meaning; *kaha*-say; *tumi*-you; *kahite*-pointing out; *kara*-you do; *roṣa*-anger; *tomāra*-your; *arthe*-in the meaning; *avimṛṣṭa-vidheya-aṁśa*-of the unconsidered predicate portion; *doṣa*-the fault.



TRANSLATION



"You say something contradictory and become angry when this is pointed out. Your explanation has the defect of a misplaced object. This is an unconsidered adjustment.





TEXT 88





yāṅra bhagavattā haite anyera bhagavattā



'svayaṁ-bhagavān'-śabdera tāhātei sattā



SYNONYMS



*yāṅra*-of whom; *bhagavattā*-the quality of being the Supreme Personality of Godhead; *haite*-from; *anyera*-of others; *bhagavattā*-the quality of being the Supreme Personality of Godhead; *svayam-bhagavān-śabdera*-of the word svayaṁ-bhagavān; *tāhātei*-in that; *sattā*-the presence.



TRANSLATION



"Only the Personality of Godhead, the source of all other Divinities, is eligible to be designated svayaṁ bhagavān, or the primeval Lord.





TEXT 89





dīpa haite yaiche bahu dīpera jvalana



mūla eka dīpa tāhā kariye gaṇana



SYNONYMS



*dīpa*-a lamp; *haite*-from; *yaiche*-just as; *bahu*-many; *dīpera*-of lamps; *jvalana*-lighting; *mūla*-the original; *eka*-one; *dīpa*-lamp; *tāhā*-that; *kariye*-I make; *gaṇana*-consideration



TRANSLATION



"When from one candle many others are lit, I consider that one the original.



PURPORT



The Brahma-saṁhitā, Chapter Five, verse 46, states that the viṣṇu-tattva, or the principle of the Absolute Personality of Godhead, is like a lamp because the expansions equal their origin in all respects. A burning lamp can light innumerable other lamps that are not inferior, but still one lamp must be considered the original. Similarly, the Supreme Personality of Godhead expands Himself in the plenary forms of the viṣṇu-tattva, but although they are equally powerful, the original powerful Personality of Godhead is considered the source. This example also explains the appearance of qualitative incarnations like Lord Śiva and Lord Brahmā-According to Śrīla Jīva Gosvāmī, śambhos tu tamo-'dhiṣṭhānatvāt kajjalamaya-sūkṣma-dīpa-śikhā-sthānīyasya na tathā sāmyam: "The śambhu-tattva, or the principle of Lord Śiva, is like a lamp covered with carbon because of his being in charge of the mode of ignorance. The illumination from such a lamp is very minute. Therefore the power of Lord Śiva cannot compare to that of the Viṣṇu principle."





TEXT 90





taiche saba avatārera kṛṣṇa se kāraṇa



āra eka śloka śuna, kuvyākhyā-khaṇḍana



SYNONYMS



*taiche*-in a similar way; *saba*-all; *avatārera*-of the incarnations; *kṛṣṇa*-Lord Kṛṣṇa; *se*-He; *kāraṇa*-the cause; *āra*-another; *eka*-one; *śloka*-verse; *śuna*-please hear; *ku*-vyākhyā-fallacious explanations; *khaṇḍana*-refuting.



TRANSLATION



"Kṛṣṇa, in the same way, is the cause of all causes and all incarnations. Please hear another verse to defeat all misinterpretations.





TEXTS 91-92





atra sargo visargaś ca



sthānaṁ poṣaṇam ūtayaḥ



manvantareśānukathā



nirodho muktir āśrayaḥ



daśamasya viśuddhy-arthaṁ



navānām iha lakṣaṇam



varṇayanti mahātmānaḥ



śrutenārthena cāñjasā



SYNONYMS



*atra*-in Śrīmad-Bhāgavatam; *sargaḥ*-the creation of the ingredients of the universe; *visargaḥ*-the creations of Brahmā; *ca*-and; *sthānam*-the maintenance of the creation; *poṣaṇam*-the favoring of the Lord's devotees; *ūtayaḥ*-impetuses for activity; *manu*-antara-prescribed duties given by the Manus; *īśa-anukathāḥ*-a description of the incarnations of the Lord; *nirodhaḥ*-the winding up of creation; *muktiḥ*-liberation; *āśrayaḥ*-the ultimate shelter, the Supreme Personality of Godhead; *daśamasya*-of the tenth (the āśraya); *viśuddhi-artham*-for the purpose of perfect knowledge; *navānām*-of the nine; *iha*-here; *lakṣaṇam*-the nature; *varṇayanti*-describe; *mahā-ātmānaḥ*-the great souls; *śrutena*-by prayer; *arthena*-by explanation; *ca*-and; *añjasā*-direct.



TRANSLATION



" 'Here [in *Śrīmad-Bhāgavatam*] ten subjects are described: (1) the creation of the ingredients of the cosmos, (2) the creations of Brahmā, (3) the maintenance of the creation, (4) special favor given to the faithful, (5) impetuses for activity, (6) prescribed duties for law-abiding men, (7) a description of the incarnations of the Lord, (8) the winding up of the creation, (9) liberation from gross and subtle material existence, and (10) the ultimate shelter, the Supreme Personality of Godhead. The tenth item is the shelter of all the others. To distinguish this ultimate shelter from the other nine subjects, the mahājanas have described these nine, directly or indirectly, through prayers or direct explanations.'



PURPORT



These verses from *Śrīmad-Bhāgavatam* (2.10.1-2) list the ten subject matters dealt with in the text of the *Bhāgavatam*. Of these, the tenth is the substance, and the other nine are categories derived from the substance. These ten subjects are listed as follows:





(1) Sarga-the first creation by Viṣṇu, the bringing forth of the five gross material elements, the five objects of sense perception, the ten senses, the mind, the intelligence, the false ego and the total material energy, or universal form.



(2) Visarga-the secondary creation, or the work of Brahmā in producing the moving and unmoving bodies in the universe (brahmāṇḍa).



(3) Sthāna-the maintenance of the universe by the Personality of Godhead, Viṣṇu. Viṣṇu's function is more important and His glory greater than Brahmā's and Lord Śiva's, for although Brahmā is the creator and Lord Śiva the destroyer, Viṣṇu is the maintainer.



(4) Poṣaṇa-special care and protection for devotees by the Lord. As a king maintains his kingdom and subjects but nevertheless gives special attention to the members of his family, so the Personality of Godhead gives special care to His devotees who are souls completely surrendered to Him.



(5) Ūti-the urge for creation, or initiative power, that is the cause of all inventions, according to the necessities of time, space and objects.



(6) Manvantara-the regulative principles for living beings who desire to achieve perfection in human life. The rules of Manu, as described in the Manu-saṁhitā, guide the way to such perfection.



(7) Iśānukathā: scriptural information regarding the Personality of Godhead, His incarnations on earth and the activities of His devotees. Scriptures dealing with these subjects are essential for progressive human life.



(8) Nirodha: the winding up of all energies employed in creation. Such potencies are emanations from the Personality of Godhead who eternally lies in the Kāraṇa Ocean. The cosmic creations, manifested with His breath, are again dissolved in due course.



(9) Mukti: liberation of the conditioned souls encaged by the gross and subtle coverings of body and mind. When freed from all material affection, the soul, giving up the gross and subtle material bodies, can attain the spiritual sky in his original spiritual body and engage in transcendental loving service to the Lord in Vaikuṇṭhaloka or Kṛṣṇaloka. When the soul is situated in his original constitutional position of existence, he is said to be liberated. It is possible to engage in transcendental loving service to the Lord and become jīvan-mukta, a liberated soul, even while in the material body.



(10) Āśraya: the Transcendence, the summum bonum, from whom everything emanates, upon whom everything rests and in whom everything merges after annihilation. He is the source and support of all. The āśraya is also called the Supreme Brahman, as in the *Vedānta-sūtra* (athāto brahma-jijñāsā, janmādy asya yataḥ). *Śrīmad-Bhāgavatam* especially describes this Supreme Brahman as the āśraya. Śrī Kṛṣṇa is this āśraya, and therefore the greatest necessity of life is to study the science of Kṛṣṇa.



*Śrīmad-Bhāgavatam* accepts Śrī Kṛṣṇa as the shelter of all manifestations because Lord *Kṛṣṇa, the Supreme Personality of Godhead*, is the ultimate source of everything, the supreme goal of all.

Two different principles are to be considered herein-namely āśraya, the object providing shelter, and āśrita, the dependents requiring shelter. The āśrita exist under the original principle, the āśraya. The first nine categories, described in the first nine cantos of *Śrīmad-Bhāgavatam*, from creation to liberation-including the puruṣa-avatāras; the incarnations; the marginal energy, or living entities; and the external energy, or material world-are all āśrita. The prayers of *Śrīmad-Bhāgavatam*, however, aim for the āśraya-tattva, the Supreme Personality of Godhead, Śrī Kṛṣṇa. The great souls expert in describing *Śrīmad-Bhāgavatam* have very diligently delineated the other nine categories, sometimes by direct narrations and sometimes by indirect narrations such as stories. The real purpose of doing this is to know perfectly the Absolute Transcendence, Śrī Kṛṣṇa, for the entire creation, both material and spiritual, rests on the body of Śrī Kṛṣṇa.





TEXT 93





āśraya jānite kahi e nava padārtha



e navera utpatti-hetu sei āśrayārtha



SYNONYMS



*āśraya*-the ultimate shelter; *jānite*-to know; *kahi*-I discuss; *e*-these; *nava*-nine; *pada*-artha-categories; *e*-these; *navera*-of the nine; *utpatti*-of the origin; *hetu*-cause; *sei*-that; *āśraya*-of the shelter; *artha*-the meaning.



TRANSLATION



"To know distinctly the ultimate shelter of everything that be, I have described the other nine categories. The cause for the appearance of these nine is rightly called their shelter.





TEXT 94





kṛṣṇa eka sarvāśraya, kṛṣṇa sarva-dhāma



kṛṣṇera śarīre sarva-viśvera viśrāma



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *eka*-one; *sarva-āśraya*-shelter of all; *kṛṣṇa*-Lord Kṛṣṇa; *sarva-dhāma*-the abode of all; *kṛṣṇera*-of Lord Kṛṣṇa; *śarīre*-in the body; *sarva-viśvera*-of all the universes; *viśrāma*-resting place.



TRANSLATION



"The Personality of Godhead Śrī Kṛṣṇa is the shelter and abode of everything. All the universes rest in His body.





TEXT 95





daśame daśamaṁ lakṣyam



āśritāśraya-vigraham



śrī-kṛṣṇākhyaṁ paraṁ dhāma



jagad-dhāma namāmi tat



SYNONYMS



*daśame*-in the Tenth Canto; *daśamam*-the tenth subject matter; *lakṣyam*-to be seen; *āśrita*-of the sheltered; *āśraya*-of the shelter; *vigraham*-who is the form; *śrī*-kṛṣṇa-ākhyam-known as Lord Śrī Kṛṣṇa; *param*-supreme; *dhāma*-abode; *jagat-dhāma*-the abode of the universes; *namāmi*-I offer my obeisances; *tat*-to Him.



TRANSLATION



" 'The Tenth Canto of *Śrīmad-Bhāgavatam* reveals the tenth object, the Supreme Personality of Godhead, who is the shelter of all surrendered souls. He is known as Śrī Kṛṣṇa, and He is the ultimate source of all the universes. Let me offer my obeisances unto Him.'



PURPORT



This quotation comes from Śrīdhara Svāmī's commentary on the first verse of the Tenth Canto, Chapter One, of *Śrīmad-Bhāgavatam*.





TEXT 96





kṛṣṇera svarūpa, āra śakti-traya-jñāna



yāṅra haya, tāṅra nāhi kṛṣṇete ajñāna



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *sva-rūpa*-the real nature; *āra*-and; *śakti-traya*-of the three energies; *jñāna*-knowledge; *yāṅra*-whose; *haya*-there is; *tāṅra*-of him; *nāhi*-there is not; *kṛṣṇete*-in Lord Kṛṣṇa; *ajñāna*-ignorance.



TRANSLATION



"One who knows the real feature of Śrī Kṛṣṇa and His three different energies cannot remain ignorant about Him.



PURPORT



Śrīla Jīva Gosvāmī states in his Bhagavat-sandarbha (16) that by His potencies, which act in natural sequences beyond the scope of the speculative human mind, the Supreme Transcendence, the summum bonum, eternally and simultaneously exists in four transcendental features: His personality, His impersonal effulgence, particles of His potency (the living beings), and the principal cause of all causes. The Supreme Whole is compared to the sun, which also exists in four features, namely the personality of the sun-god, the glare of his glowing sphere, the sun rays inside the sun planet, and the sun's reflections in many other objects. The ambition to corroborate the existence of the transcendental Absolute Truth by limited conjectural endeavors cannot be fulfilled, because He is beyond the scope of our limited speculative minds. In an honest search for truth, we must admit that His powers are inconceivable to our tiny brains. The exploration of space has demanded the work of the greatest scientists of the world, yet there are countless problems regarding even fundamental knowledge of the material creation that bewilder scientists who confront them. Such material knowledge is far removed from the spiritual nature, and therefore the acts and arrangements of the Absolute Truth are, beyond all doubts, inconceivable.





The primary potencies of the Absolute Truth are mentioned to be three: internal, external and marginal. By the acts of His internal potency, the Personality of Godhead in His original form exhibits the spiritual cosmic manifestations known as the eternal Vaikuṇṭhalokas, which exist eternally, even after the destruction of the material cosmic manifestation. By His marginal potency the Lord expands Himself as living beings who are part of Him, just as the sun distributes its rays in all directions. By His external potency the Lord manifests the material creation, just as the sun with its rays creates fog. The material creation is but a perverse reflection of the eternal Vaikuṇṭha nature.



These three energies of the Absolute Truth are also described in the *Viṣṇu Purāṇa*, where it is said that the living being is equal in quality to the internal potency, whereas the external potency is indirectly controlled by the chief cause of all causes. Māyā, the illusory energy, misleads a living being as fog misleads a pedestrian by blocking off the light of the sun. Although the potency of māyā is inferior in quality to the marginal potency, which consists of the living beings, who are part and parcel of the Lord, it nevertheless has the power to control the living beings, just as fog can block the actions of a certain portion of the sun's rays although it cannot cover the sun. The living beings covered by the illusory energy evolve in different species of life, with bodies ranging from that of an insignificant ant to that of Brahmā, the constructor of the cosmos. The pradhāna, the chief cause of all causes in the impersonal vision, is none other than the Supreme Lord, whom one can see face to face in the internal potency. He takes the material all-pervasive form by His inconceivable power. Although all three potencies-namely internal, external and marginal-are essentially one in the ultimate issue, they are different in action, like electric energy, which can produce both cold and heat under different conditions. The external and marginal potencies are so called under various conditions, but in the original, internal potencies there are no such conditions, nor is it possible for the conditions of the external potency to exist in the marginal, or vice versa. One who is able to understand the intricacies of all these energies of the Supreme Lord can no longer remain an empiric impersonalist under the influence of a poor fund of knowledge.





TEXT 97





kṛṣṇera svarūpera haya ṣaḍ-vidha vilāsa



prābhava-vaibhava-rūpe dvi-vidha prakāśa



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *svarūpera*-of the form; *haya*-there are; *ṣaṭ*-vidha-six kinds; *vilāsa*-pastime forms; *prābhava-vaibhava-rūpe*-in the divisions of prābhava and vaibhava; *dvi*-vidha-two kinds; *prakāśa*-manifestations.



TRANSLATION



"The Personality of Godhead Śrī Kṛṣṇa enjoys Himself in six primary expansions. His two manifestations are prābhava and vaibhava.



PURPORT



Now the author of Śrī *Caitanya-caritāmṛta* turns to a description of the Personality of Godhead Kṛṣṇa in His innumerable expansions. The Lord primarily expands Himself in two categories, namely prābhava and vaibhava. The prābhava forms are fully potent like Śrī Kṛṣṇa, and the vaibhava forms are partially potent. The prābhava forms are manifested in relation with potencies, but the vaibhava forms are manifested in relation with excellences. The potent prābhava manifestations are also of two varieties: temporary and eternal. The Mohinī, Haṁsa and Śukla forms are manifested only temporarily, in terms of a particular age. Among the other prābhavas, who are not very famous according to the material estimation, are Dhanvantari, Ṛṣabha, Vyāsa, Dattātreya and Kapila. Among the vaibhava-prakāśa forms are Kūrma, Matsya, Nara-Nārāyaṇa, Varāha, Hayagrīva, Pṛśnigarbha, and Baladeva, as well as the manv-antara avatāras Yajña, Vibhu, Satyasena, Hari, Vaikuṇṭha, Ajita, Vāmana, Sārvabhauma, Ṛṣabha, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara and Bṛhadbhānu.





TEXT 98





aṁśa-śaktyāveśa-rūpe dvi-vidhāvatāra



bālya paugaṇḍa dharma dui ta' prakāra



SYNONYMS



*aṁśa*-of the plenary expansion; *śakti-āveśa*-of the empowered; *rūpe*-in the forms; *dvi*-vidha-two kinds; *avatāra*-incarnations; *bālya*-childhood; *paugaṇḍa*-boyhood; *dharma*-characteristics of age; *dui*-two; *ta'*-certainly; *prakāra*-kinds



TRANSLATION



"His incarnations are of two kinds, namely partial and empowered. He appears in two ages-childhood and boyhood.



PURPORT



The vilāsa forms are six in number. Incarnations are of two varieties, namely śakty-āveśa (empowered) and aṁśāveśa (partial). These incarnations also come within the category of prābhava and vaibhava manifestations. Childhood and boyhood are two special features of the Personality of Godhead Śrī Kṛṣṇa, but His permanent feature is His eternal form as an adolescent youth. The original Personality of Godhead Śrī Kṛṣṇa is always worshiped in this eternal adolescent form.





TEXT 99





kiśora-svarūpa kṛṣṇa svayaṁ avatārī



krīḍā kare ei chaya-rūpe viśva bhari'



SYNONYMS



*kiśora*-svarūpa-whose real nature is that of an adolescent; *kṛṣṇa*-Lord Kṛṣṇa; *svayam*-Himself; *avatārī*-the source of all incarnations; *krīḍā kare*-He plays; *ei*-these; *chaya-rūpe*-in six forms; *viśva*-the universes; *bhari'*-maintaining



TRANSLATION



"The Personality of Godhead Śrī Kṛṣṇa, who is eternally an adolescent, is the primeval Lord, the source of all incarnations. He expands Himself in these six categories of forms to establish His supremacy throughout the universe.





TEXT 100





ei chaya-rūpe haya ananta vibheda



ananta-rūpe eka-rūpa, nāhi kichu bheda



SYNONYMS



*ei*-these; *chaya-rūpe*-in six forms; *haya*-there are; *ananta*-unlimited; *vibheda*-varieties; *ananta-rūpe*-in unlimited forms; *eka-rūpa*-one form; *nāhi*-there is not; *kichu*-any; *bheda*-difference.



TRANSLATION



"In these six kinds of forms there are innumerable varieties. Although they are many, they are all one: there is no difference between them.



PURPORT



The Personality of Godhead manifests Himself in six different features: (1) prābhava, (2) vaibhava, (3) empowered incarnations, (4) partial incarnations, (5) childhood and (6) boyhood. The Personality of Godhead Śrī Kṛṣṇa, whose permanent feature is adolescence, enjoys His transcendental proclivities by performing pastimes in these six forms. In these six features there are unlimited divisions of the Personality of Godhead's forms. The jīvas, or living beings, are differentiated parts and parcels of the Lord. They are all diversities of the one without a second, the Supreme Personality of Godhead.





TEXT 101





cic-chakti, svarūpa-śakti, antaraṅgā nāma



tāhāra vaibhava ananta vaikuṇṭhādi dhāma



SYNONYMS



*cit-śakti*-spiritual energy; *svarūpa-śakti*-personal energy; *antaḥ*-aṅgā-internal; *nāma*-named; *tāhāra*-of that; *vaibhava*-manifestations; *ananta*-unlimited; *vaikuṇṭha-ādi*-Vaikuṇṭha, etc.; *dhāma*-abodes.



TRANSLATION



"The cit-śakti, which is also called svarūpa-śakti or antaraṅga-śakti, displays many varied manifestations. It sustains the kingdom of God and its paraphernalia.





TEXT 102





māyā-śakti, bahiraṅgā, jagat-kāraṇa



tāhāra vaibhava ananta brahmāṇḍera gaṇa



SYNONYMS



*māyā-śakti*-the illusory energy; *bahiḥ*-aṅgā-external; *jagat-kāraṇa*-the cause of the universe; *tāhāra*-of that; *vaibhava*-manifestations; *ananta*-unlimited; *brahma-aṇḍera*-of universes; *gaṇa*-multitudes.



TRANSLATION



"The external energy, called māyā-śakti, is the cause of innumerable universes with varied material potencies.





TEXT 103





jīva-śakti taṭasthākhya, nāhi yāra anta



mukhya tina śakti, tāra vibheda ananta



SYNONYMS



*jīva-śakti*-the energy of the living entity; *taṭa*-stha-ākhya-known as marginal; *nāhi*-there is not; *yāra*-of which; *anta*-end; *mukhya*-principal; *tina*-three; *śakti*-energies; *tāra*-of them; *vibheda*-varieties; *ananta*-unlimited.



TRANSLATION



"The marginal potency, which is between these two, consists of the numberless living beings. These are the three principal energies, which have unlimited categories and subdivisions.



PURPORT



The internal potency of the Lord, which is called cit-śakti or antaraṅga-śakti, exhibits variegatedness in the transcendental Vaikuṇṭha cosmos. Besides ourselves, there are unlimited numbers of liberated living beings who associate with the Personality of Godhead in His innumerable features. The material cosmos displays the external energy, in which the conditioned living beings are provided all liberty to go back to the Personality of Godhead after leaving the material tabernacle. The Śvetāśvatara Upaniṣad (6.8) informs us:





na tasya kāryaṁ karaṇaṁ ca vidyate

na tat-samaś cābhyadhikaś ca dṛśyate

parāsya śaktir vividhaiva śrūyate

svābhāvikī jñāna-bala-kriyā ca



"The Supreme Lord is one without a second. He has nothing to do personally, nor does He have material senses. No one is equal to Him or greater than Him. He has unlimited, variegated potencies of different names, which exist within Him as autonomous attributes and provide Him full knowledge, power and pastimes."





TEXT 104





e-mata svarūpa-gaṇa, āra tina śakti



sabhāra āśraya kṛṣṇa, kṛṣṇe sabhāra sthiti



SYNONYMS



*e-mata*-in this way; *svarūpa*-gaṇa-personal forms; *āra*-and; *tina*-three; *śakti*-energies; *sabhāra*-of the whole assembly; *āśraya*-the shelter; *kṛṣṇa*-Lord Kṛṣṇa; *kṛṣṇe*-in Lord Kṛṣṇa; *sabhāra*-of the whole assembly; *sthiti*-the existence.



TRANSLATION



"These are the principal manifestations and expansions of the Personality of Godhead and His three energies. They are all emanations from Śrī Kṛṣṇa, the Transcendence. They have their existence in Him.





TEXT 105





yadyapi brahmāṇḍa-gaṇera puruṣa āśraya



sei puruṣādi sabhāra kṛṣṇa mūlāśraya



SYNONYMS



*yadyapi*-although; *brahma-aṇḍa-gaṇera*-of the multitude of universes; *puruṣa*-the puruṣa-avatāra; *āśraya*-the shelter; *sei*-that; *puruṣa-ādi*-of the puruṣa-avatāras, etc.; *sabhāra*-of the assembly; *kṛṣṇa*-Lord Kṛṣṇa; *mūla-āśraya*-original source.



TRANSLATION



"Although the three puruṣas are the shelter of all the universes, Lord Kṛṣṇa is the original source of the puruṣas.





TEXT 106





svayaṁ bhagavān kṛṣṇa, kṛṣṇa sarvāśraya



parama īśvara kṛṣṇa sarva-śāstre kaya



SYNONYMS



*svayam*-Himself; *bhagavān*-the Supreme Personality of Godhead; *kṛṣṇa*-Lord Kṛṣṇa; *kṛṣṇa*-Lord Kṛṣṇa; *sarva-āśraya*-the shelter of all; *parama*-Supreme; *īśvara*-Lord; *kṛṣṇa*-Lord Kṛṣṇa; *sarva-śāstre*-all scriptures; *kaya*-say.



TRANSLATION



"Thus the Personality of Godhead Śrī Kṛṣṇa is the original primeval Lord, the source of all other expansions. All the revealed scriptures accept Śrī Kṛṣṇa as the Supreme Lord.





TEXT 107





īśvaraḥ paramaḥ kṛṣṇaḥ



sac-cid-ānanda-vigrahaḥ



anādir ādir govindaḥ



sarva-kāraṇa-kāraṇam



SYNONYMS



*īśvaraḥ*-the controller; *paramaḥ*-supreme; *kṛṣṇaḥ*-Lord Kṛṣṇa; *sat*-eternal existence; *cit*-absolute knowledge; *ānanda*-absolute bliss; *vigrahaḥ*-whose form; *anādiḥ*-without beginning; *ādiḥ*-the origin; *govindaḥ*-Lord Govinda; *sarva-kāraṇa-kāraṇam*-the cause of all causes.



TRANSLATION



" 'Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.'



PURPORT



This is the first verse of the Fifth Chapter of the Brahma-saṁhitā.





TEXT 108





e saba siddhānta tumi jāna bhāla-mate



tabu pūrva-pakṣa kara āmā cālāite



SYNONYMS



*e*-these; *saba*-all; *siddhānta*-conclusions; *tumi*-you; *jāna*-know; *bhāla-mate*-in a good way; *tabu*-still; *pūrva*-pakṣa-objection; *kara*-you make; *āmā*-to me; *cālāite*-to give useless anxiety.



TRANSLATION



"You know all the conclusions of the scriptures very well. You create these logical arguments just to agitate me."



PURPORT



A learned man who has thoroughly studied the scriptures cannot hesitate to accept Śrī Kṛṣṇa as the Supreme Personality of Godhead. If such a man argues about this matter, certainly he must be doing so to agitate the minds of his opponents.





TEXT 109





sei kṛṣṇa avatārī vrajendra-kumāra



āpane caitanya-rūpe kaila avatāra



SYNONYMS



*sei*-that; *kṛṣṇa*-Lord Kṛṣṇa; *avatārī*-the source of all incarnations; *vrajendra-kumāra*-the son of the King of Vraja; *āpane*-personally; *caitanya-rūpe*-in the form of Lord Caitanya Mahāprabhu; *kaila*-made; *avatāra*-incarnation.



TRANSLATION



That same Lord Kṛṣṇa, the fountainhead of all incarnations, is known as the son of the King of Vraja. He has descended personally as Lord Śrī Caitanya Mahāprabhu.





TEXT 110





ataeva caitanya gosāñi paratattva-sīmā



tāṅre kṣīroda-śāyī kahi, ki tāṅra mahimā



SYNONYMS



*ataeva*-therefore; *caitanya gosāñi*-Lord Caitanya Mahāprabhu; *para-tattva-sīmā*-the highest limit of the Absolute Truth; *tāṅre*-Him; *kṣīroda-śāyī*-Kṣīrodakaśāyī Viṣṇu; *kahi*-if I say; *ki*-what; *tāṅra*-of Him; *mahimā*-glory.



TRANSLATION



Therefore Lord Caitanya is the Supreme Absolute Truth. To call Him Kṣīrodakaśāyī Viṣṇu does not add to His glory.





TEXT 111





sei ta' bhaktera vākya nahe vyabhicārī



sakala sambhave tāṅte, yāte avatārī



SYNONYMS



*sei*-that; *ta'*-certainly; *bhaktera*-of a devotee; *vākya*-speech; *nahe*-is not; *vyabhicārī*-deviation; *sakala*-all; *sambhave*-possibilities; *tāṅte*-in Him; *yāte*-since; *avatārī*-the source of all incarnations.



TRANSLATION



But such words from the lips of a sincere devotee cannot be false. All possibilities abide in Him, for He is the primeval Lord.





TEXT 112





avatārīra dehe saba avatārera sthiti



keho kona-mate kahe, yemana yāra mati



SYNONYMS



*avatārīra*-of the source; *dehe*-in the body; *saba*-all; *avatārera*-of the incarnations; *sthiti*-existence; *keho*-someone; *kona-mate*-in some way; *kahe*-says; *yemana*-as in the manner; *yāra*-of whom; *mati*-the opinion.



TRANSLATION



All other incarnations are situated in potential form in the original body of the primeval Lord. Thus according to one's opinion, one may address Him as any one of the incarnations.



PURPORT



It is not contradictory for a devotee to call the Supreme Lord by any one of the various names of His plenary expansions because the original Personality of Godhead includes all such categories. Since the plenary expansions exist within the original person, one may call Him by any of these names. In Śrī *Caitanya-bhāgavata* (Madhya 6.95) Lord Caitanya says, "I was lying asleep in the ocean of milk, but I was awakened by the call of Nāḍā, Śrī Advaita Prabhu." Here the Lord refers to His form as Kṣīrodakaśāyī Viṣṇu.





TEXT 113





kṛṣṇake kahaye keha--nara-nārāyaṇa



keho kahe, kṛṣṇa haya sākṣāṭ vāmana



SYNONYMS



*kṛṣṇake*-Lord Kṛṣṇa; *kahaye*-says; *keha*-someone; *nara*-nārāyaṇa-Nara-Nārāyaṇa; *keho*-someone; *kahe*-says; *kṛṣṇa*-Lord Kṛṣṇa; *haya*-is; *sākṣāt*-directly; *vāmana*-Lord Vāmana.



TRANSLATION



Some say that Śrī Kṛṣṇa is directly Nara-Nārāyaṇa. Others say that He is directly Vāmana.





TEXT 114





keho kahe, kṛṣṇa kṣīroda-śāyī avatāra



asambhava nahe, satya vacana sabāra



SYNONYMS



*keho*-someone; *kahe*-says; *kṛṣṇa*-Lord Kṛṣṇa; *kṣīroda-śāyī*-Kṣīrodakaśāyī Viṣṇu; *avatāra*-incarnation; *asambhava*-impossible; *nahe*-is not; *satya*-true; *vacana*-speeches; *sabāra*-of all.



TRANSLATION



Some say that Kṛṣṇa is the incarnation of Kṣīrodakaśāyī Viṣṇu. None of these statements is impossible; each is as correct as the others.



PURPORT



The Laghu-bhāgavatāmṛta (5.383) states:



ata evā purāṇādau

kecin nara-sakhātmatām

mahendrānujatāṁ kecit

kecit kṣīrābdhi-śāyitām



sahasra-śīrṣatāṁ kecit

kecid vaikuṇṭha-nāthatām

brūyuḥ kṛṣṇasya munayas

tat-tad-vṛtty-anugāminaḥ



"According to the intimate relationships between Śrī Kṛṣṇa (the primeval Lord) and His devotees, the *Purāṇas* describe Him by various names. Sometimes He is called Nārāyaṇa; sometimes Upendra (Vāmana), the younger brother of Indra, King of heaven; and sometimes Kṣīrodakaśāyī Viṣṇu. Sometimes He is called the thousand-hooded Śeṣa Nāga, and sometimes the Lord of Vaikuṇṭha."





TEXT 115





keho kahe, para-vyome nārāyaṇa hari



sakala sambhave kṛṣṇe, yāte avatārī



SYNONYMS



*keho*-someone; *kahe*-says; *para-vyome*-in the transcendental world; *nārāyaṇa*-Lord Nārāyaṇa; *hari*-the Supreme Personality of Godhead; *sakala sambhave*-all possibilities; *kṛṣṇe*-in Lord Kṛṣṇa; *yāte*-since; *avatārī*-the source of all incarnations.



TRANSLATION



Some call Him Hari, or the Nārāyaṇa of the transcendental world. Everything is possible in Kṛṣṇa, for He is the primeval Lord.





TEXT 116





saba śrotā-gaṇera kari caraṇa vandana



e saba siddhānta śuna, kari' eka mana



SYNONYMS



*saba*-all; *śrotā-gaṇera*-of the hearers; *kari*-I do; *caraṇa*-to the lotus feet; *vandana*-praying; *e*-these; *saba*-all; *siddhānta*-conclusions; *śuna*-please hear; *kari'*-making; *eka*-one; *mana*-mind.



TRANSLATION



I offer my obeisances unto the feet of all who hear or read this discourse. Kindly hear with attention the conclusion of all these statements.



PURPORT



Prostrating himself at the feet of his readers, the author of Śrī *Caitanya-caritāmṛta* entreats them in all humility to hear with rapt attention these conclusive arguments regarding the Absolute Truth. One should not fail to hear such arguments because only by such knowledge can one perfectly know Kṛṣṇa.





TEXT 117





siddhānta baliyā citte nā kara alasa



ihā ha-ite kṛṣṇe lāge sudṛḍha mānasa



SYNONYMS



*siddhānta*-conclusion; *baliyā*-considering; *citte*-in the mind; *nā kara*-do not be; *alasa*-lazy; *ihā*-this; *ha*-ite-from; *kṛṣṇe*-in Lord Kṛṣṇa; *lāge*-becomes fixed; *su-dṛḍha*-very firm; *mānasa*-the mind.



TRANSLATION



A sincere student should not neglect the discussion of such conclusions, considering them controversial, for such discussions strengthen the mind. Thus one's mind becomes attached to Śrī Kṛṣṇa.



PURPORT



There are many students who, in spite of reading the *Bhagavad-gītā*, misunderstand Kṛṣṇa because of imperfect knowledge and conclude Him to be an ordinary, historical personality. This one must not do. One should be particularly careful to understand the truth about Kṛṣṇa. If because of laziness one does not come to know Kṛṣṇa conclusively, one will be misguided about the cult of devotion, like those who declare themselves advanced devotees and imitate the transcendental symptoms sometimes observed in liberated souls. Although the use of thoughts and arguments is a most suitable process for inducing an uninitiated person to become a devotee, neophytes in devotional service must always alertly understand Kṛṣṇa through the vision of the revealed scriptures, the bona fide devotees and the spiritual master. Unless one hears about Śrī Kṛṣṇa from such authorities, one cannot make advancement in devotion to Śrī Kṛṣṇa. The revealed scriptures mention nine means of attaining devotional service, of which the first and foremost is hearing from authority. The seed of devotion cannot sprout unless watered by the process of hearing and chanting. One should submissively receive the transcendental messages from spiritually advanced sources and chant the very same messages for one's own benefit as well as the benefit of one's audience.





When Brahmā described the situation of pure devotees freed from the culture of empiric philosophy and fruitive actions, he recommended the process of hearing from persons who are on the path of devotion. Following in the footsteps of such liberated souls, who are able to vibrate real transcendental sound, can lead one to the highest stage of devotion, and thus one can become a mahā-bhāgavata. From the teachings of Lord Caitanya Mahāprabhu to Sanātana Gosvāmī (Cc. Madhya 22.65) we learn:



śāstra-yuktye sunipuṇa, dṛḍha-śraddhā yāṅra

'uttama-adhikārī' sei tāraye saṁsāra



"A person who is expert in understanding the conclusion of the revealed scriptures and who fully surrenders to the cause of the Lord is actually able to deliver others from the clutches of material existence." Śrīla Rūpa Gosvāmī, in his Upadeśāmṛta (3), advises that to make rapid advancement in the cult of devotional service one should be very active and should persevere in executing the duties specified in the revealed scriptures and confirmed by the spiritual master. Accepting the path of liberated souls and the association of pure devotees enriches such activities.





Imitation devotees, who wish to advertise themselves as elevated Vaiṣṇavas and who therefore imitate the previous ācāryas but do not follow them in principle, are condemned in the words of *Śrīmad-Bhāgavatam* (2.3.24) as stone-hearted. Śrīla Viśvanātha Cakravartī Ṭhākura has commented on their stone-hearted condition as follows: bahir aśru-pulakayoḥ sator api yad dhṛdayaṁ na vikriyeta tad aśma-sāram iti kaniṣṭhādhikāriṇām eva aśru-pulakādi-mattve 'pi aśma-sāra-hṛdayatayā nindaiṣā. "Those who shed tears by practice but whose hearts have not changed are to be known as stone-hearted devotees of the lowest grade. Their imitation crying, induced by artificial practice, is always condemned." The desired change of heart referred to above is visible in reluctance to do anything not congenial to the devotional way. To create such a change of heart, conclusive discussion about Śrī Kṛṣṇa and His potencies is absolutely necessary. False devotees may think that simply shedding tears will lead one to the transcendental plane, even if one has not had a factual change in heart, but such a practice is useless if there is no transcendental realization. False devotees, lacking the conclusion of transcendental knowledge, think that artificially shedding tears will deliver them. Similarly, other false devotees think that studying books of the previous ācāryas is unadvisable, like studying dry empiric philosophies. But Śrīla Jīva Gosvāmī, following the previous ācāryas, has inculcated the conclusions of the scriptures in the six theses called the Ṣaṭ-sandarbhas. False devotees who have very little knowledge of such conclusions fail to achieve pure devotion for want of zeal in accepting the favorable directions for devotional service given by self-realized devotees. Such false devotees are like impersonalists, who also consider devotional service no better than ordinary fruitive actions.





TEXT 118





caitanya-mahimā jāni e saba siddhānte



citta dṛḍha hañā lāge mahimā-jñāna haite



SYNONYMS



*caitanya-mahimā*-the glory of Lord Caitanya Mahāprabhu; *jāni*-I know; *e*-these; *saba*-all; *siddhānte*-by the conclusions; *citta*-the mind; *dṛḍha*-firm; *hañā*-becoming; *lāge*-becomes fixed; *mahimā*-jñāna-knowledge of the greatness; *haite*-from.



TRANSLATION



By such conclusive studies I know the glories of Lord Caitanya. Only by knowing these glories can one become strong and fixed in attachment to Him.



PURPORT



One can know the glories of Śrī Caitanya Mahāprabhu only by reaching, in knowledge, a conclusive decision about Śrī Kṛṣṇa, strengthened by bona fide study of the conclusions of the ācāryas.





TEXT 119





caitanya-prabhura mahimā kahibāra tare



kṛṣṇera mahimā kahi kariyā vistāre



SYNONYMS



*caitanya-prabhura*-of Lord Caitanya Mahāprabhu; *mahimā*-the glories; *kahibāra tare*-for the purpose of speaking; *kṛṣṇera*-of Lord Kṛṣṇa; *mahimā*-the glories; *kahi*-I speak; *kariyā*-doing; *vistāre*-in expansion.



TRANSLATION



Just to enunciate the glories of Śrī Caitanya Mahāprabhu, I have tried to describe the glories of Śrī Kṛṣṇa in detail.





TEXT 120





caitanya-gosāñira ei tattva-nirūpaṇa



svayaṁ-bhagavān kṛṣṇa vrajendra-nandana



SYNONYMS



*caitanya-gosāñira*-of Lord Caitanya Mahāprabhu; *ei*-this; *tattva*-of the truth; *nirūpaṇa*-settling; *svayam*-bhagavān-Himself the Supreme Personality of Godhead; *kṛṣṇa*-Lord Kṛṣṇa; *vrajendra-nandana*-the son of the King of Vraja.



TRANSLATION



The conclusion is that Lord Caitanya is the Supreme Personality of Godhead, Kṛṣṇa, the son of the King of Vraja.





TEXT 121





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; *kṛṣṇa*-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Ādi-līlā*, Second Chapter, describing Śrī Caitanya Mahāprabhu as the Supreme Personality of Godhead.





Chapter 3



The External Reasons for Lord Caitanya's Appearance



In this chapter the author has fully discussed the reason for the descent of Śrī Caitanya Mahāprabhu. The Supreme Personality of Godhead, Lord Śrī Kṛṣṇa, after displaying His pastimes as Lord Kṛṣṇa, thought it wise to make His advent in the form of a devotee to explain personally the transcendental mellow reciprocations of service and love between Himself and His servants, friends, parents and fiancees. According to the Vedic literature, the foremost occupational duty for humanity in this Age of Kali is nāma-saṅkīrtana, or congregational chanting of the holy name of the Lord. The incarnation for this age especially preaches this process, but only Kṛṣṇa Himself can explain the confidential loving service performed in the four principal varieties of loving affairs between the Supreme Lord and His devotees. Lord Kṛṣṇa therefore personally appeared, with His plenary portions, as Lord Caitanya. As stated in this chapter, only for that purpose did Lord Kṛṣṇa appear personally in Navadvīpa in the form of Śrī Kṛṣṇa Caitanya Mahāprabhu.



Kṛṣṇadāsa Kavirāja has herein presented much authentic evidence from *Śrīmad-Bhāgavatam* and other scriptures to substantiate the identity of Lord Caitanya with Śrī Kṛṣṇa Himself. He has described bodily symptoms in Lord Caitanya that are visible only in the person of the Supreme Lord, and he has proved that Lord Caitanya appeared with His personal associates-Śrī Nityānanda, Advaita, Gadādhara, Śrīvāsa and other devotees-to preach the special significance of chanting Hare Kṛṣṇa. The appearance of Lord Caitanya is both significant and confidential. He can be appreciated only by pure devotees and only through the process of devotional service. The Lord tried to conceal His identity as the Supreme Personality of Godhead by representing Himself as a devotee, but His pure devotees can recognize Him by His special features. The *Vedas* and *Purāṇas* foretell the appearance of Lord Caitanya, but still He is sometimes called, significantly, the concealed descent of the Supreme Personality of Godhead.



Advaita Ācārya was a contemporary of Lord Caitanya's father. He felt sorry for the condition of the world because even after Lord Kṛṣṇa's appearance, no one had interest in devotional service to Kṛṣṇa. This forgetfulness was so overwhelming that Advaita Prabhu was convinced that no one but Lord Kṛṣṇa Himself could enlighten people about devotional service to the Supreme Lord. Therefore Advaita requested Lord Kṛṣṇa to appear as Lord Caitanya. Offering tulasī leaves and Ganges water, He cried for the Lord's appearance. The Lord, being satisfied by His pure devotees, descends to satisfy them. As such, being pleased by Advaita Ācārya, Lord Caitanya appeared.





TEXT 1





śrī-caitanya-prabhuṁ vande



yat-pādāśraya-vīryataḥ



saṅgṛhṇāty ākara-vrātād



ajñaḥ siddhānta-san-maṇīn



SYNONYMS



*śrī-caitanya-prabhum*-to Lord Caitanya Mahāprabhu; *vande*-I offer my respectful obeisances; *yat*-of whom; *pāda-āśraya*-of the shelter of the lotus feet; *vīryataḥ*-from the power; *saṅgṛhṇāti*-collects; *ākara*-vrātāt-from the multitude of mines in the form of scriptures; *ajñaḥ*-a fool; *siddhānta*-of conclusion; *sat-maṇīn*-the best jewels.



TRANSLATION



I offer my respectful obeisances to Śrī Caitanya Mahāprabhu. By the potency of the shelter of His lotus feet, even a fool can collect the valuable jewels of conclusive truth from the mines of the revealed scriptures.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Lord Nityānanda; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to all the devotees of Lord Caitanya Mahāprabhu.



TRANSLATION



All glories to Lord Caitanya. All glories to Lord Nityānanda. All glories to Advaitacandra. And all glories to all the devotees of Lord Caitanya.





TEXT 3





tṛtīya ślokera artha kaila vivaraṇa



caturtha ślokera artha śuna bhakta-gaṇa



SYNONYMS



*tṛtīya*-third; *ślokera*-of the verse; *artha*-meaning; *kaila*-there was; *vivaraṇa*-description; *caturtha*-fourth; *ślokera*-of the verse; *artha*-meaning; *śuna*-please hear; *bhakta-gaṇa*-O devotees.



TRANSLATION



I have given the purport of the third verse. Now, O devotees, please listen to the meaning of the fourth with full attention.





TEXT 4





anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau



samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam



hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ



sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ



SYNONYMS



*anarpita*-not bestowed; *carīm*-having been formerly; *cirāt*-for a long time; *karuṇayā*-by causeless mercy; *avatīrṇaḥ*-descended; *kalau*-in the Age of Kali; *samarpayitum*-to bestow; *unnata*-elevated; *ujjvala-rasām*-the conjugal mellow; *sva-bhakti*-of His own service; *śriyam*-the treasure; *hariḥ*-the Supreme Lord; *puraṭa*-than gold; *sundara*-more beautiful; *dyuti*-of splendor; *kadamba*-with a multitude; *sandīpitaḥ*-illuminated; *sadā*-always; *hṛdaya-kandare*-in the cavity of the heart; *sphuratu*-let Him be manifest; *vaḥ*-your; *śacī-nandanaḥ*-the son of mother Śacī.



TRANSLATION



"May that Lord who is known as the son of Śrīmatī Śacīdevī be transcendentally situated in the innermost core of your heart. Resplendent with the radiance of molten gold, He has descended in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most elevated mellow of devotional service, the mellow of conjugal love."



PURPORT



This is a quotation from the Vidagdha-mādhava, a drama compiled and edited by Śrīla Rūpa Gosvāmī.





TEXT 5





pūrṇa bhagavān kṛṣṇa vrajendra-kumāra



goloke vrajera saha nitya vihāra



SYNONYMS



*pūrṇa*-full; *bhagavān*-the Supreme Personality of Godhead; *kṛṣṇa*-Lord Kṛṣṇa; *vrajendra-kumāra*-the son of the King of Vraja; *goloke*-in Goloka; *vrajera saha*-along with Vrajadhāma; *nitya*-eternal; *vihāra*-pastimes.



TRANSLATION



Lord Kṛṣṇa, the son of the King of Vraja, is the Supreme Lord. He eternally enjoys transcendental pastimes in His eternal abode, Goloka, which includes Vrajadhāma.



PURPORT



In the previous chapter it has been established that Kṛṣṇa, the son of Vrajendra (the King of Vraja), is the Supreme Personality of Godhead, with six opulences. He eternally enjoys transcendentally variegated opulences on His planet, which is known as Goloka. The eternal pastimes of the Lord in the spiritual planet Kṛṣṇaloka are called aprakaṭa, or unmanifested, pastimes because they are beyond the purview of the conditioned souls. Lord Kṛṣṇa is always present everywhere, but when He is not present before our eyes, He is said to be aprakaṭa, or unmanifested.





TEXT 6





brahmāra eka dine tiṅho eka-bāra



avatīrṇa hañā karena prakaṭa vihāra



SYNONYMS



*brahmāra*-of Lord Brahmā; *eka*-one; *dine*-in the day; *tiṅho*-He; *eka-bāra*-one time; *avatīrṇa*-descended; *hañā*-being; *karena*-performs; *prakaṭa*-manifest; *vihāra*-pastimes.



TRANSLATION



Once in a day of Brahmā, He descends to this world to manifest His transcendental pastimes.





TEXT 7





satya, tretā, dvāpara, kali, cāri-yuga jāni



sei cāri-yuge divya eka-yuga māni



SYNONYMS



*satya*-Satya; *tretā*-Tretā; *dvāpara*-Dvāpara; *kali*-Kali; *cāri*-yuga-four ages; *jāni*-we know; *sei*-these; *cāri-yuge*-in the four ages; *divya*-divine; *eka-yuga*-one age; *māni*-we consider.



TRANSLATION



We know that there are four ages [yugas], namely Satya, Tretā, Dvāpara and Kali. These four together comprise one divya-yuga.





TEXT 8





ekāttara catur-yuge eka manv-antara



caudda manv-antara brahmāra divasa bhitara



SYNONYMS



*ekāttara*-seventy-one; *catuḥ-yuge*-in cycles of four ages; *eka*-one; *manu*-antara-period of a Manu; *caudda*-fourteen; *manu*-antara-periods of Manu; *brahmāra*-of Lord Brahmā; *divasa*-a day; *bhitara*-within.



TRANSLATION



Seventy-one divya-yugas constitute one manv-antara. There are fourteen manv-antaras in one day of Brahmā.



PURPORT



A manv-antara is the period controlled by one Manu. The reign of fourteen Manus equals the length of one day (twelve hours) in the life of Brahmā, and the night of Brahmā is of the same duration. These calculations are given in the authentic astronomy book known as the Sūrya-siddhānta. This book was compiled by the great professor of astronomy and mathematics Bimal Prasād Datta, later known as Bhaktisiddhānta Sarasvatī Gosvāmī, who was our merciful spiritual master. He was honored with the title Siddhānta Sarasvatī for writing a commentary on the Sūrya-siddhānta, and the title Gosvāmī Mahārāja was added when he accepted sannyāsa, the renounced order of life.





TEXT 9





'vaivasvata'-nāma ei saptama manv-antara



sātāiśa catur-yuga tāhāra antara



SYNONYMS



*vaivasvata*-nāma-named Vaivasvata; *ei*-this; *saptama*-seventh; *manu*-antara-period of Manu; *sātāiśa*-twenty-seven; *catuḥ*-yuga-cycles of four ages; *tāhāra*-of that; *antara*-period.



TRANSLATION



The present Manu, who is the seventh, is called Vaivasvata [the son of Vivasvān]. Twenty-seven divya-yugas [27 x 4,320,000 solar years] of his age have now passed.



PURPORT



The names of the fourteen Manus are as follows: (1) Svāyambhuva, (2) Svārociṣa, (3) Uttama, (4) Tāmasa, (5) Raivata, (6) Cākṣuṣa, (7) Vaivasvata, (8) Sāvarṇi, (9) Dakṣa-sāvarṇi, (10) Brahma-sāvarṇi, (11) Dharma-sāvarṇi, (12) Rudraputra (Rudra-sāvarṇi), (13) Raucya, or Deva-sāvarṇi, (14) and Bhautyaka, or Indra-sāvarṇi.





TEXT 10





aṣṭāviṁśa catur-yuge dvāparera śeṣe



vrajera sahite haya kṛṣṇera prakāśe



SYNONYMS



*aṣṭāviṁśa*-twenty-eighth; *catuḥ-yuge*-in the cycle of four ages; *dvāparera*-of the Dvāpara-yuga; *śeṣe*-at the end; *vrajera sahite*-along with Vraja; *haya*-is; *kṛṣṇera*-of Lord Kṛṣṇa; *prakāśe*-manifestation.



TRANSLATION



At the end of the Dvāpara-yuga of the twenty-eighth divya-yuga, Lord Kṛṣṇa appears on earth with the full paraphernalia of His eternal Vraja-dhāma.



PURPORT



Now is the term of Vaivasvata Manu, during which Lord Caitanya appears. First Lord Kṛṣṇa appears at the close of the Dvāpara-yuga of the twenty-eighth divya-yuga, and then Lord Caitanya appears in the Kali-yuga of the same divya-yuga. Lord Kṛṣṇa and Lord Caitanya appear once in each day of Brahmā, or once in fourteen manv-antaras, each of seventy-one divya-yugas in duration.





From the beginning of Brahmā's day of 4,320,000,000 years, six Manus appear and disappear before Lord Kṛṣṇa appears. Thus 1,975,320,000 years of the day of Brahmā elapse before the appearance of Lord Kṛṣṇa. This is an astronomical calculation according to solar years.





TEXT 11





dāsya, sakhya, vātsalya, śṛṅgāra--cāri rasa



cāri bhāvera bhakta yata kṛṣṇa tāra vaśa



SYNONYMS



*dāsya*-servitude; *sakhya*-friendship; *vātsalya*-parental affection; *śṛṅgāra*-conjugal love; *cāri*-four; *rasa*-mellows; *cāri*-four; *bhāvera*-of the sentiments; *bhakta*-devotees; *yata*-as many as there are; *kṛṣṇa*-Lord Kṛṣṇa; *tāra*-by them; *vaśa*-subdued.



TRANSLATION



Servitude [dāsya], friendship [sakhya], parental affection [vātsalya] and conjugal love [śṛṅgāra] are the four transcendental mellows [rasas]. By the devotees who cherish these four mellows, Lord Kṛṣṇa is subdued.



PURPORT



Dāsya, sakhya, vātsalya and śṛṅgāra are the transcendental modes of loving service to the Lord. Śānta-rasa, or the neutral stage, is not mentioned in this verse because although in śānta-rasa one considers the Absolute Truth the sublime great, one does not go beyond that conception. Śānta-rasa is a very grand idea for materialistic philosophers, but such idealistic appreciation is only the beginning; it is the lowest among the relationships in the spiritual world. Śānta-rasa is not given much importance because as soon as there is a slight understanding between the knower and the known, active loving transcendental reciprocations and exchanges begin. Dāsya-rasa is the basic relationship between Kṛṣṇa and His devotees; therefore this verse considers dāsya the first stage of transcendental devotional service.





TEXT 12





dāsa-sakhā-pitā-mātā-kāntā-gaṇa lañā



vraje krīḍā kare kṛṣṇa premāviṣṭa hañā



SYNONYMS



*dāsa*-servants; *sakhā*-friends; *pitā*-mātā-father and mother; *kāntā*-gaṇa-lovers; *lañā*-taking; *vraje*-in Vraja; *krīḍā kare*-plays; *kṛṣṇa*-Lord Kṛṣṇa; *prema-āviṣṭa*-absorbed in love; *hañā*-being.



TRANSLATION



Absorbed in such transcendental love, Lord Śrī Kṛṣṇa enjoys in Vraja with His devoted servants, friends, parents and conjugal lovers.



PURPORT



The descent of Śrī Kṛṣṇa, the Absolute Personality of Godhead, is very purposeful. In the *Bhagavad-gītā* it is said that one who knows the truth about Śrī Kṛṣṇa's descent and His various activities is at once liberated and does not have to fall again to this existence of birth and death after he leaves his present material body. In other words, one who factually understands Kṛṣṇa makes his life perfect. Imperfect life is realized in material existence, in five different relationships we share with everyone within the material world: neutrality, servitorship, friendship, filial love, and amorous love between husband and wife or lover and beloved. These five enjoyable relationships within the material world are perverted reflections of relationships with the Absolute Personality of Godhead in the transcendental nature. That Absolute Personality, Śrī Kṛṣṇa, descends to revive the five eternally existing relationships. Thus He manifests His transcendental pastimes in Vraja so that people may be attracted into that sphere of activities and leave aside their imitation relationships with the mundane. Then, after fully exhibiting all such activities, the Lord disappears.





TEXT 13





yatheṣṭa vihari' kṛṣṇa kare antardhāna



antardhāna kari' mane kare anumāna



SYNONYMS



*yathā*-iṣṭa-as much as He wishes; *vihari'*-enjoying; *kṛṣṇa*-Lord Kṛṣṇa; *kare*-makes; *antardhāna*-disappearance; *antardhāna kari'*-disappearing; *mane*-in the mind; *kare*-He makes; *anumāna*-consideration.



TRANSLATION



Lord Kṛṣṇa enjoys His transcendental pastimes as long as He wishes, and then He disappears. After disappearing, however, He thinks thus:





TEXT 14





cira-kāla nāhi kari prema-bhakti dāna



bhakti vinā jagatera nāhi avasthāna



SYNONYMS



*cira-kāla*-for a long time; *nāhi kari*-I have not done; *prema*-bhakti-loving devotional service; *dāna*-giving; *bhakti*-devotional service; *vinā*-without; *jagatera*-of the universe; *nāhi*-not; *avasthāna*-existence.



TRANSLATION



"For a long time I have not bestowed unalloyed loving service to Me upon the inhabitants of the world. Without such loving attachment, the existence of the material world is useless.



PURPORT



The Lord seldom awards pure transcendental love, but without such pure love of God, freed from fruitive activities and empiric speculation, one cannot attain perfection in life.





TEXT 15





sakala jagate more kare vidhi-bhakti



vidhi-bhaktye vraja-bhāva pāite nāhi śakti



SYNONYMS



*sakala*-all; *jagate*-in the universe; *more*-to Me; *kare*-they do; *vidhi*-bhakti-regulative devotional service; *vidhi-bhaktye*-by regulative devotional service; *vraja-bhāva*-the feelings of those in Vraja; *pāite*-to obtain; *nāhi*-not; *śakti*-the power.



TRANSLATION



"Everywhere in the world people worship Me according to scriptural injunctions. But simply by following such regulative principles one cannot attain the loving sentiments of the devotees in Vrajabhūmi.





TEXT 16





aiśvarya-jñānete saba jagat miśrita



aiśvarya-śithila-preme nāhi mora prīta



SYNONYMS



*aiśvarya*-jñānete-with knowledge of the opulences; *saba*-all; *jagat*-the world; *miśrita*-mixed; *aiśvarya-śithila-preme*-to love enfeebled by opulence; *nāhi*-there is not; *mora*-My; *prīta*-attraction.



TRANSLATION



"Knowing My opulences, the whole world looks upon Me with awe and veneration. But devotion made feeble by such reverence does not attract Me.



PURPORT



After His appearance, Lord Kṛṣṇa thought that He had not distributed the transcendental personal dealings with His devotees in dāsya, sakhya, vātsalya and mādhurya. One may understand the science of the Supreme Personality of Godhead from the Vedic literature and thus become a devotee of the Lord and worship Him within the regulative principles described in the scriptures, but one will not know in this way how Kṛṣṇa is served by the residents of Vrajabhūmi. One cannot understand the dealings of the Lord in Vṛndāvana simply by executing the ritualistic regulative principles mentioned in the scriptures. By following scriptural injunctions one may enhance his appreciation for the glories of the Lord, but there is no chance for one to enter into personal dealings with Him. Giving too much attention to understanding the exalted glories of the Lord reduces the chance of one's entering into personal loving affairs with the Lord. To teach the principles of such loving dealings, the Lord decided to appear as Lord Caitanya.





TEXT 17





aiśvarya-jñāne vidhi-bhajana kariyā



vaikuṇṭhake yāya catur-vidha mukti pāñā



SYNONYMS



*aiśvarya-jñāne*-in knowledge of the opulences; *vidhi*-according to rules and regulations; *bhajana*-worship; *kariyā*-doing; *vaikuṇṭhake*-to Vaikuṇṭha; *yāya*-they go; *catuḥ*-vidha-four kinds; *mukti*-liberation; *pāñā*-achieving.



TRANSLATION



"By performing such regulated devotional service in awe and veneration, one may go to Vaikuṇṭha and attain the four kinds of liberation.





TEXT 18





sārṣṭi, sārūpya, āra sāmīpya, sālokya



sāyujya nā laya bhakta yāte brahma-aikya



SYNONYMS



*sārṣṭi*-opulences equal with the Lord's; *sārūpya*-the same form as the Lord's; *āra*-and; *sāmīpya*-personal association with the Lord; *sālokya*-residence on a Vaikuṇṭha planet; *sāyujya*-oneness with the Lord; *nā laya*-they do not accept; *bhakta*-devotees; *yāte*-since; *brahma*-aikya-oneness with Brahman.



TRANSLATION



"These liberations are sārṣṭi [achieving opulences equal to those of the Lord], sārūpya [having a form the same as the Lord's], sāmīpya [living as a personal associate of the Lord] and sālokya [living on a Vaikuṇṭha planet]. Devotees never accept sāyujya, however, since that is oneness with Brahman.



PURPORT



Those engaged in devotional service according to the ritualistic principles mentioned in the scriptures attain these different kinds of liberation. But although such devotees can attain sārṣṭi, sārūpya, sāmīpya and sālokya, they are not concerned with these liberations, for such devotees are satisfied only in rendering transcendental loving service to the Lord. The fifth kind of liberation, sāyujya, is never accepted even by devotees who perform only ritualistic worship. To attain sāyujya, or merging into the Brahman effulgence of the Supreme Personality of Godhead, is the aspiration of the impersonalists. A devotee never cares for sāyujya liberation.





TEXT 19





yuga-dharma pravartāimu nāma-saṅkīrtana



cāri bhāva-bhakti diyā nācāmu bhuvana



SYNONYMS



*yuga-dharma*-the religion of the age; *pravartāimu*-I shall inaugurate; *nāma*-saṅkīrtana-chanting of the holy name; *cāri*-four; *bhāva*-of the moods; *bhakti*-devotion; *diyā*-giving; *nācāmu*-I shall cause to dance; *bhuvana*-the world.



TRANSLATION



"I shall personally inaugurate the religion of the age-nāma-saṅkīrtana, the congregational chanting of the holy name. I shall make the world dance in ecstasy, realizing the four mellows of loving devotional service.





TEXT 20





āpani karimu bhakta-bhāva aṅgīkāre



āpani ācari' bhakti śikhāimu sabāre



SYNONYMS



*āpani*-personally; *karimu*-I shall make; *bhakta-bhāva*-the position of a devotee; *aṅgīkāre*-acceptance; *āpani*-personally; *ācari'*-practicing; *bhakti*-devotional service; *śikhāimu*-I shall teach; *sabāre*-to all.



TRANSLATION



"I shall accept the role of a devotee, and I shall teach devotional service by practicing it Myself.



PURPORT



When one associates with a pure devotee, he becomes so elevated that he does not aspire even for sārṣṭi, sārūpya, sāmīpya or sālokya, because he feels that such liberation is a kind of sense gratification. Pure devotees do not ask anything from the Lord for their personal benefit. Even if offered personal benefits, pure devotees do not accept them, because their only desire is to satisfy the Supreme Personality of Godhead by transcendental loving service. No one but the Lord Himself can teach this highest form of devotional service. Therefore, when the Lord took the place of the incarnation of Kali-yuga to spread the glories of chanting Hare Kṛṣṇa-the system of worship recommended in this age-He also distributed the process of devotional service performed on the platform of transcendental spontaneous love. To teach the highest principles of spiritual life, the Lord Himself appeared as a devotee in the form of Lord Caitanya.





TEXT 21





āpane nā kaile dharma śikhāna nā yāya



ei ta' siddhānta gītā-bhāgavate gāya



SYNONYMS



*āpane*-personally; *nā kaile*-if not practiced; *dharma*-religion; *śikhāna*-the teaching; *nā yāya*-does not advance; *ei*-this; *ta'*-certainly; *siddhānta*-conclusion; *gītā*-in the Bhagavad-gītā; *bhāgavate*-in Śrīmad-Bhāgavatam; *gāya*-they sing.



TRANSLATION



"Unless one practices devotional service himself, he cannot teach it to others. This conclusion is indeed confirmed throughout the *Gītā* and *Bhāgavatam*.





TEXT 22





yadā yadā hi dharmasya



glānir bhavati bhārata



abhyutthānam adharmasya



tadātmānaṁ sṛjāmy aham



SYNONYMS



*yadā yadā*-whenever; *hi*-certainly; *dharmasya*-of religious principles; *glāniḥ*-decrease; *bhavati*-there is; *bhārata*-O descendant of Bharata; *abhyutthānam*-increase; *adharmasya*-of irreligion; *tadā*-then; *ātmānam*-Myself; *sṛjāmi*-manifest; *aham*-I.



TRANSLATION



" 'Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself.





TEXT 23





paritrāṇāya sādhūnāṁ



vināśāya ca duṣkṛtām



dharma-saṁsthāpanārthāya



sambhavāmi yuge yuge



SYNONYMS



*paritrāṇāya*-for the deliverance; *sādhūnām*-of the devotees; *vināśāya*-for the destruction; *ca*-and; *duṣkṛtām*-of the miscreants; *dharma*-religious principles; *saṁsthāpana-arthāya*-for the purpose of establishing; *sambhavāmi*-I appear; *yuge yuge*-in every age.



TRANSLATION



" 'To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.'



PURPORT



Texts 22 and 23 were spoken by Lord Kṛṣṇa in the *Bhagavad-gītā* (4.7-8). Texts 24 and 25, which follow, are also from the *Bhagavad-gītā* (3.24, 21).





TEXT 24





utsīdeyur ime lokā



na kuryāṁ karma ced aham



saṅkarasya ca kartā syām



upahanyām imāḥ prajāḥ



SYNONYMS



*udsīdeyuḥ*-would fall into ruin; *ime*-these; *lokāḥ*-worlds; *na kuryām*-did not perform; *karma*-action; *cet*-if; *aham*-I; *saṅkarasya*-of unwanted population; *ca*-and; *kartā*-a creator; *syām*-would become; *upahanyām*-would spoil; *imāḥ*-these; *prajāḥ*-living entities.



TRANSLATION



" 'If I did not show the proper principles of religion, all these worlds would fall into ruin. I would be a cause of unwanted population and would spoil all these living beings.'





TEXT 25





yad yad ācarati śreṣṭhas



tat tad evetaro janaḥ



sa yat pramāṇaṁ kurute



lokas tad anuvartate



SYNONYMS



*yat yat*-however; *ācarati*-behaves; *śreṣṭhaḥ*-the best man; *tat tat*-that; *eva*-certainly; *itaraḥ*-the lesser; *janaḥ*-man; *saḥ*-he; *yat*-which; *pramāṇam*-standard; *kurute*-shows; *lokaḥ*-the people; *tat*-that; *anuvartate*-follow.



TRANSLATION



" 'Whatever actions a great man performs, common people follow. And whatever standards he sets by exemplary acts, all the world pursues.'





TEXT 26





yuga-dharma-pravartana haya aṁśa haite



āmā vinā anye nāre vraja-prema dite



SYNONYMS



*yuga-dharma*-of the religion of the age; *pravartana*-the inauguration; *haya*-is; *aṁśa*-the plenary portion; *haite*-from; *āmā*-for Me; *vinā*-except; *anye*-another; *nāre*-is not able; *vraja*-prema-love like that of the residents of Vraja; *dite*-to bestow.



TRANSLATION



"My plenary portions can establish the principles of religion for each age. No one but Me, however, can bestow the kind of loving service performed by the residents of Vraja.





TEXT 27





santv avatārā bahavaḥ



paṅkaja-nābhasya sarvato-bhadrāḥ



kṛṣṇād anyaḥ ko vā latāsv



api prema-do bhavati



SYNONYMS



*santu*-let there be; *avatārāḥ*-incarnations; *bahavaḥ*-many; *paṅkaja-nābhasya*-of the Lord, from whose navel grows a lotus flower; *sarvataḥ*-bhadrāḥ-completely auspicious; *kṛṣṇāt*-than Lord Kṛṣṇa; *anyaḥ*-other; *kaḥ vā*-who possibly; *latāsu*-on the surrendered souls; *api*-also; *prema-daḥ*-the bestower of love; *bhavati*-is.



TRANSLATION



" 'There may be many all-auspicious incarnations of the Personality of Godhead, but who other than Lord Śrī Kṛṣṇa can bestow love of God upon the surrendered souls?'



PURPORT



This quotation from Bilvamaṅgala Ṭhākura is found in the Laghu-bhāgavatāmṛta (1.5.37).





TEXT 28





tāhāte āpana bhakta-gaṇa kari' saṅge



pṛthivīte avatari' karimu nānā raṅge



SYNONYMS



*tāhāte*-in that; *āpana*-My own; *bhakta*-gaṇa-with devotees; *kari'*-doing; *saṅge*-in association; *pṛthivīte*-on the earth; *avatari'*-descending; *karimu*-I shall perform; *nānā*-various; *raṅge*-colorful pastimes.



TRANSLATION



"Therefore in the company of My devotees I shall appear on earth and perform various colorful pastimes."





TEXT 29





eta bhāvi' kali-kāle prathama sandhyāya



avatīrṇa hailā kṛṣṇa āpani nadīyāya



SYNONYMS



*eta*-thus; *bhāvi'*-thinking; *kali-kāle*-in the Age of Kali; *prathama*-first; *sandhyāya*-in the junction; *avatīrṇa hailā*-descended; *kṛṣṇa*-Lord Kṛṣṇa; *āpani*-Himself; *nadīyāya*-in Nadia.



TRANSLATION



Thinking thus, the Personality of Godhead, Śrī Kṛṣṇa Himself, descended at Nadia early in the Age of Kali.



PURPORT



The prathama-sandhyā is the beginning of the age. According to astronomical calculation, the age is divided into twelve parts. The first of these twelve divisions is known as the prathama-sandhyā. The prathama-sandhyā and śeṣa-sandhyā, the last division of the preceding age, form the junction of the two ages. According to the Sūrya-siddhānta, the prathama-sandhyā of Kali-yuga lasts 36,000 solar years. Lord Caitanya appeared in the prathama-sandhyā after 4,586 solar years of Kali-yuga had passed.





TEXT 30





caitanya-siṁhera navadvīpe avatāra



siṁha-grīva, siṁha-vīrya, siṁhera huṅkāra



SYNONYMS



*caitanya-siṁhera*-of the lionlike Lord Caitanya Mahāprabhu; *navadvīpe*-at Navadvīpa; *avatāra*-the incarnation; *siṁha-grīva*-having the neck of a lion; *siṁha-vīrya*-the strength of a lion; *siṁhera huṅkāra*-the roar of a lion.



TRANSLATION



Thus the lionlike Lord Caitanya has appeared in Navadvīpa. He has the shoulders of a lion, the powers of a lion, and the loud voice of a lion.





TEXT 31





sei siṁha vasuk jīvera hṛdaya-kandare



kalmaṣa-dvirada nāśe yāṅhāra huṅkāre



SYNONYMS



*sei*-that; *siṁha*-lion; *vasuk*-let Him sit; *jīvera*-of the living entities; *hṛdaya*-of the heart; *kandare*-in the cavern; *kalmaṣa*-of sins; *dvi-rada*-the elephant; *nāśe*-destroys; *yāṅhāra*-of whom; *huṅkāre*-the roar.



TRANSLATION



May that lion be seated in the core of the heart of every living being. Thus with His resounding roar may He drive away one's elephantine vices.





TEXT 32





prathama līlāya tāṅra 'viśvambhara' nāma



bhakti-rase bharila, dharila bhūta-grāma



SYNONYMS



*prathama*-first; *līlāya*-in the pastimes; *tāṅra*-of Him; *viśvambhara nāma*-the name Viśvambhara; *bhakti*-rase-with the mellow of devotional service; *bharila*-He filled; *dharila*-saved; *bhūta-grāma*-all the living entities.



TRANSLATION



In His early pastimes He is known as Viśvambhara because He floods the world with the nectar of devotion and thus saves the living beings.





TEXT 33





ḍubhṛñ dhātura artha--poṣaṇa, dhāraṇa



puṣila, dharila prema diyā tri-bhuvana



SYNONYMS



*ḍubhṛñ*-known as ḍubhṛñ (bhṛ); *dhātura*-of the verbal root; *artha*-the meaning; *poṣaṇa*-nourishing; *dhāraṇa*-maintaining; *puṣila*-nourished; *dharila*-maintained; *prema diyā*-distributing love of God; *tri-bhuvana*-in the three worlds.



TRANSLATION



The verbal root "ḍubhṛñ" [which is the root of the word "viśvambhara"] indicates nourishing and maintaining. He [Lord Caitanya] nourishes and maintains the three worlds by distributing love of God.





TEXT 34





śeṣa-līlāya dhare nāma 'śrī-kṛṣṇa-caitanya'



śrī-kṛṣṇa jānāye saba viśva kaila dhanya



SYNONYMS



*śeṣa-līlāya*-in His final pastimes; *dhare*-He held; *nāma*-the name; *śrī-kṛṣṇa-caitanya*-Śrī Kṛṣṇa Caitanya; *śrī*-kṛṣṇa-about Lord Kṛṣṇa; *jānāye*-He taught; *saba*-all; *viśva*-the world; *kaila*-made; *dhanya*-fortunate.



TRANSLATION



In His later pastimes He is known as Lord Śrī Kṛṣṇa Caitanya. He blesses the whole world by teaching about the name and fame of Lord Śrī Kṛṣṇa.



PURPORT



Lord Caitanya remained a householder only until His twenty-fourth year had passed. Then He entered the renounced order and remained manifest in this material world until His forty-eighth year. Therefore śeṣa-līlā, or the final portion of His activities, lasted twenty-four years.





Some so-called Vaiṣṇavas say that the renounced order of life is not accepted in the Vaiṣṇava sampradāya, or disciplic succession, from Lord Caitanya. This is not a very intelligent proposition. Śrī Caitanya Mahāprabhu took the sannyāsa order from Śrīpāda Keśava Bhāratī, who belonged to the Śaṅkara sect, which approves of only ten names for sannyāsīs. Long before the advent of Śrīpāda Śaṅkarācārya, however, the sannyāsa order existed in the Vaiṣṇava line of Viṣṇusvāmī. In the Viṣṇusvāmī Vaiṣṇava sampradāya, there are ten different kinds of sannyāsa names and 108 different names for sannyāsīs who accept the tri-daṇḍa, the triple staff of sannyāsa. This is approved by the Vedic rules. Therefore Vaiṣṇava sannyāsa was existent even before the appearance of Śaṅkarācārya, although those who know nothing about Vaiṣṇava sannyāsa unnecessarily declare that there is no sannyāsa in the Vaiṣṇava sampradāya.



During the time of Lord Caitanya, the influence of Śaṅkarācārya in society was very strong. People thought that one could accept sannyāsa only in the disciplic succession of Śaṅkarācārya. Lord Caitanya could have performed His missionary activities as a householder, but He found householder life an obstruction to His mission. Therefore He decided to accept the renounced order, sannyāsa. Since His acceptance of sannyāsa was also designed to attract public attention, Lord Caitanya, not wishing to disturb the social convention, took the renounced order of life from a sannyāsī in the disciplic succession of Śaṅkarācārya, although sannyāsa was also sanctioned in the Vaiṣṇava sampradāya.



In the Śaṅkara-sampradāya there are ten different names awarded to sannyāsīs: (1) Tīrtha, (2) Āśrama, (3) Vana, (4) Araṇya, (5) Giri, (6) Parvata, (7) Sāgara, (8) Sarasvatī, (9) Bhāratī and (10) Purī. Before one enters sannyāsa, he has one of the various names for a brahmacārī, the assistant to a sannyāsī. Sannyāsīs with the titles Tīrtha and Āśrama generally stay at Dvārakā, and their brahmacārī name is Svarūpa. Those known by the names Vana and Araṇya stay at Puruṣottama, or Jagannātha Purī, and their brahmacārī name is Prakāśa. Those with the names Giri, Parvata and Sāgara generally stay at Badarikāśrama, and their brahmacārī name is Ānanda. Those with the titles Sarasvatī, Bhāratī and Purī usually live at Śrṅgerī in South India, and their brahmacārī name is Caitanya.



Śrīpāda Śaṅkarācārya established four monasteries in India, in the four directions north, south, east and west, and he entrusted them to four sannyāsīs who were his disciples. Now there are hundreds of branch monasteries under these four principal monasteries, and although there is an official symmetry among them, there are many differences in their dealings. The four different sects of these monasteries are known as Ānandavāra, Bhogavāra, Kīṭavāra and Bhūmivāra, and in course of time they have developed different ideas and different slogans.



According to the regulation of the disciplic succession, one who wishes to enter the renounced order in Śaṅkara's sect must first be trained as a brahmacārī under a bona fide sannyāsī, The brahmacārī's name is ascertained according to the group to which the sannyāsī belongs. Lord Caitanya accepted sannyāsa from Keśava Bhāratī. When He first approached Keśava Bhāratī, He was accepted as a brahmacārī with the name Śrī Kṛṣṇa Caitanya Brahmacārī. After He took sannyāsa, He preferred to keep the name Kṛṣṇa Caitanya.



The great authorities in the disciplic succession had not offered to explain why Lord Caitanya refused to take the name Bhāratī after He took sannyāsa from a Bhāratī, until Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja volunteered the explanation that because a sannyāsī in the Śaṅkara-sampradāya thinks that he has become the Supreme, Lord Caitanya, wanting to avoid such a misconception, kept the name Śrī Kṛṣṇa Caitanya, placing Himself as an eternal servitor. A brahmacārī is supposed to serve the spiritual master; therefore He did not negate that relationship of servitude to His spiritual master. Accepting such a position is favorable for the relationship between the disciple and the spiritual master.



The authentic biographies also mention that Lord Caitanya accepted the daṇḍa (rod) and begging pot, symbolic of the sannyāsa order, at the time He took sannyāsa.





TEXT 35





tāṅra yugāvatāra jāni' garga mahāśaya



kṛṣṇera nāma-karaṇe kariyāche nirṇaya



SYNONYMS



*tāṅra*-of Him; *yuga*-avatāra-incarnation for the age; *jāni'*-knowing; *garga*-Garga Muni; *mahāśaya*-the great personality; *kṛṣṇera*-of Lord Kṛṣṇa; *nāma-karaṇe*-in the name-giving ceremony; *kariyāche*-made; *nirṇaya*-ascertainment.



TRANSLATION



Knowing Him [Lord Caitanya] to be the incarnation for Kali-yuga, Garga Muni, during the naming ceremony of Kṛṣṇa, predicted His appearance.





TEXT 36





āsan varṇās trayo hy asya



gṛhṇato 'nu-yugaṁ tanūḥ



śuklo raktas tathā pīta



idānīṁ kṛṣṇatāṁ gataḥ



SYNONYMS



*āsan*-were; *varṇāḥ*-colors; *trayaḥ*-three; *hi*-certainly; *asya*-of this one; *gṛhṇataḥ*-who is manifesting; *anu*-yugam-according to the age; *tanūḥ*-bodies; *śuklaḥ*-white; *raktaḥ*-red; *tathā*-thus; *pītaḥ*-yellow; *idānīm*-now; *kṛṣṇatām*-blackness; *gataḥ*-obtained.



TRANSLATION



"This boy [Kṛṣṇa] has three other colors-white, red and yellow-as He appears in different ages. Now He has appeared in a transcendental blackish color."



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (10.8.13).





TEXT 37





śukla, rakta, pīta-varṇa--ei tina dyuti



satya-tretā-kali-kāle dharena śrī-pati



SYNONYMS



*śukla*-white; *rakta*-red; *pīta-varṇa*-the color yellow; *ei*-these; *tina*-three; *dyuti*-lusters; *satya*-in Satya-yuga; *tretā*-in Tretā-yuga; *kali-kāle*-in the Age of Kali; *dharena*-manifests; *śrī-pati*-the husband of the goddess of fortune.



TRANSLATION



White, red and yellow-these are the three bodily lusters that the Lord, the husband of the goddess of fortune, assumes in the ages of Satya, Tretā and Kali respectively.





TEXT 38





idānīṁ dvāpare tiṅho hailā kṛṣṇa-varṇa



ei saba śāstrāgama-purāṇera marma



SYNONYMS



*idānīm*-now; *dvāpare*-in the Dvāpara-yuga; *tiṅho*-He; *hailā*-was; *kṛṣṇa*-varṇa-blackish color; *ei*-these; *saba*-all; *śāstra-āgama*-and Vedic literatures; *purāṇera*-of the Purāṇas; *marma*-the core.



TRANSLATION



Now, in the Dvāpara-yuga, the Lord had descended in a blackish hue. This is the essence of the statements in the *Purāṇas* and other Vedic literatures with reference to the context.





TEXT 39





dvāpare bhagavān śyāmaḥ



pīta-vāsā nijāyudhaḥ



śrī-vatsādibhir aṅkaiś ca



lakṣaṇair upalakṣitaḥ



SYNONYMS



*dvāpare*-in the Dvāpara-yuga; *bhagavān*-the Supreme Personality of Godhead; *śyāmaḥ*-blackish; *pīta-vāsāḥ*-having yellow clothes; *nija*-own; *āyudhaḥ*-having weapons; *śrīvatsa-ādibhiḥ*-such as Śrīvatsa; *aṅkaiḥ*-by bodily markings; *ca*-and; *lakṣaṇaiḥ*-by external characteristics such as the Kaustubha jewel; *upalakṣitaḥ*-characterized.



TRANSLATION



"In the Dvāpara-yuga the Personality of Godhead appears in a blackish hue. He is dressed in yellow, He holds His own weapons, and He is decorated with the Kaustubha jewel and marks of Śrīvatsa. This is how His symptoms are described."



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (11.5.27), spoken by Saint Karabhājana, one of the nine royal mystics who explained to King Nimi the different features of the Lord in different ages.





TEXT 40





kali-yuge yuga-dharma--nāmera pracāra



tathi lāgi' pīta-varṇa caitanyāvatāra



SYNONYMS



*kali-yuge*-in the Age of Kali; *yuga-dharma*-the religious practice for the age; *nāmera*-of the holy name; *pracāra*-propagation; *tathi*-this; *lāgi'*-for; *pīta-varṇa*-having a yellow color; *caitanya-avatāra*-the incarnation of Lord Caitanya.



TRANSLATION



The religious practice for the Age of Kali is to broadcast the glories of the holy name. Only for this purpose has the Lord, in a yellow color, descended as Lord Caitanya.



PURPORT



In this Age of Kali the practical system of religion for everyone is the chanting of the name of Godhead. This was introduced in this age by Lord Caitanya. Bhakti-yoga actually begins with the chanting of the holy name, as confirmed by Madhvācārya in his commentary on the Muṇḍaka Upaniṣad. He quotes this verse from the Nārāyaṇa-saṁhitā:





dvāparīyair janair viṣṇuḥ

pañcarātrais tu kevalaiḥ

kalau tu nāma-mātreṇa

pūjyate bhagavān hariḥ



"In the Dvāpara-yuga people should worship Lord Viṣṇu only by the regulative principles of the Nārada-pañcarātra and other such authorized books. In the Age of Kali, however, people should simply chant the holy names of the Supreme Personality of Godhead." The Hare Kṛṣṇa mantra is specifically mentioned in many *Upaniṣads*, such as the Kali-santaraṇa Upaniṣad, where it is said:





hare kṛṣṇa hare kṛṣṇa

kṛṣṇa kṛṣṇa hare hare

hare rāma hare rāma

rāma rāma hare hare



iti ṣoḍaśakaṁ nāmnāṁ

kali-kalmaṣa-nāśanam

nātaḥ parataropāyaḥ

sarva-vedeṣu dṛśyate



"After searching through all the Vedic literature one cannot find a method of religion more sublime for this age than the chanting of Hare Kṛṣṇa."





TEXT 41





tapta-hema-sama-kānti, prakāṇḍa śarīra



nava-megha jini kaṇṭha-dhvani ye gambhīra



SYNONYMS



*tapta*-hema-as molten gold; *sama*-kānti-same luster; *prakāṇḍa*-enormous; *śarīra*-body; *nava*-megha-new clouds; *jini*-conquering; *kaṇṭha-dhvani*-the sound of the voice; *ye*-that; *gambhīra*-deep.



TRANSLATION



The luster of His expansive body resembles molten gold. The deep sound of His voice conquers the thundering of newly assembled clouds.





TEXT 42





dairghya-vistāre yei āpanāra hāta



cāri hasta haya 'mahā-puruṣa' vikhyāta



SYNONYMS



*dairghya*-in length; *vistāre*-and in breadth; *yei*-who; *āpanāra*-of his own; *hāta*-hand; *cāri*-four; *hasta*-cubits; *haya*-is; *mahā*-puruṣa-as a great personality; *vikhyāta*-celebrated.



TRANSLATION



One who measures four cubits in height and in breadth by his own hand is celebrated as a great personality.





TEXT 43





'nyagrodha-parimaṇḍala' haya tāṅra nāma



nyagrodha-parimaṇḍala-tanu caitanya guṇa-dhāma



SYNONYMS



*nyagrodha*-parimaṇḍala-nyagrodha-parimaṇḍala; *haya*-is; *tāṅra*-of him; *nāma*-the name; *nyagrodha*-parimaṇḍala-nyagrodha-parimaṇḍala; *tanu*-having such a body; *caitanya*-Lord Caitanya Mahāprabhu; *guṇa-dhāma*-the abode of good qualities.



TRANSLATION



Such a person is called nyagrodha-parimaṇḍala. Śrī Caitanya Mahāprabhu, who personifies all good qualities, has the body of a nyagrodha-parimaṇḍala.



PURPORT



No one other than the Supreme Lord Himself, who has engaged the conditioned souls by His own illusory energy, can possess these bodily features. These features certainly indicate an incarnation of Viṣṇu and no one else.





TEXT 44





ājānulambita-bhuja kamala-locana



tilaphula-jini-nāsā, sudhāṁśu-vadana



SYNONYMS



*ā*-jānu-lambita-bhuja-arms that reach the knees; *kamala*-locana-with lotus eyes; *tila-phula*-the blossom of the sesame plant; *jini*-conquering; *nāsā*-whose nose; *sudhā*-aṁśu-vadana-whose face is like the moon.



TRANSLATION



His arms are long enough to reach His knees, His eyes are just like lotus flowers, His nose is like a sesame flower, and His face is as beautiful as the moon.





TEXT 45





śānta, dānta, kṛṣṇa-bhakti-niṣṭhā-parāyaṇa



bhakta-vatsala, suśīla, sarva-bhūte sama



SYNONYMS



*śānta*-peaceful; *dānta*-controlled; *kṛṣṇa-bhakti*-to the service of Lord Kṛṣṇa; *niṣṭhā*-parāyaṇa-fully devoted; *bhakta*-vatsala-affectionate toward the devotees; *su-śīla*-good character; *sarva-bhūte*-to all living beings; *sama*-equal.



TRANSLATION



He is peaceful, self-controlled and fully devoted to the transcendental service of Lord Śrī Kṛṣṇa. He is affectionate toward His devotees, He is gentle, and He is equally disposed toward all living beings.





TEXT 46





candanera aṅgada-bālā, candana-bhūṣaṇa



nṛtya-kāle pari' karena kṛṣṇa-saṅkīrtana



SYNONYMS



*candanera*-of sandalwood; *aṅgada*-and armlets; *bālā*-bangles; *candana*-of sandalwood pulp; *bhūṣaṇa*-decorations; *nṛtya*-kāle-at the time of dancing; *pari'*-putting on; *karena*-does; *kṛṣṇa*-saṅkīrtana-congregational chanting of the name of Kṛṣṇa.



TRANSLATION



He is decorated with sandalwood bangles and armlets and anointed with the pulp of sandalwood. He especially wears these decorations to dance in śrī-kṛṣṇa-saṅkīrtana.





TEXT 47





ei saba guṇa lañā muni vaiśampāyana



sahasra-nāme kaila tāṅra nāma-gaṇana



SYNONYMS



*ei*-these; *saba*-all; *guṇa*-qualities; *lañā*-taking; *muni*-the sage; *vaiśampāyana*-named Vaiśampāyana; *sahasra-nāme*-in the Viṣṇu-sahasra-nāma; *kaila*-did; *tāṅra*-of Him; *nāma*-gaṇana-counting of the name.



TRANSLATION



Recording all these qualities of Lord Caitanya, the sage Vaiśampāyana included His name in the Viṣṇu-sahasra-nāma.





TEXT 48





dui līlā caitanyera--ādi āra śeṣa



dui līlāya cāri cāri nāma viśeṣa



SYNONYMS



*dui*-two; *līlā*-pastimes; *caitanyera*-of Lord Caitanya Mahāprabhu; *ādi*-first; *āra*-and; *śeṣa*-final; *dui*-two; *līlāya*-in pastimes; *cāri*-four; *cāri*-and four; *nāma*-names; *viśeṣa*-specific.



TRANSLATION



The pastimes of Lord Caitanya have two divisions-the early pastimes [ādi-līlā] and the later pastimes [śeṣa-līlā]. He has four names in each of these two līlās.





TEXT 49





suvarṇa-varṇo hemāṅgo



varāṅgaś candanāṅgadī



sannyāsa-kṛc chamaḥ śānto



niṣṭhā-śānti-parāyaṇaḥ



SYNONYMS



*suvarṇa*-of gold; *varṇaḥ*-having the color; *hema*-aṅgaḥ-whose body was like molten gold; *vara-aṅgaḥ*-having a most beautiful body; *candana*-aṅgadī-whose body was smeared with sandalwood; *sannyāsa*-kṛt-practicing the renounced order of life; *śamaḥ*-equipoised; *śāntaḥ*-peaceful; *niṣṭhā*-devotion; *śānti*-and of peace; *parāyaṇaḥ*-the highest resort.



TRANSLATION



"In His early pastimes He appears as a householder with a golden complexion. His limbs are beautiful, and His body, smeared with the pulp of sandalwood, seems like molten gold. In His later pastimes He accepts the sannyāsa order, and He is equipoised and peaceful. He is the highest abode of peace and devotion, for He silences the impersonalist nondevotees."



PURPORT



This is a verse from the *Mahābhārata* (Dāna-dharma, Viṣṇu-sahasra-nāma-stotra). In his commentary on the Viṣṇu-sahasra-nāma called the Nāmārtha-sudhā, Śrīla Baladeva Vidyābhūṣaṇa, commenting upon this verse, asserts that Lord Caitanya is the Supreme Personality of Godhead according to the evidence of the *Upaniṣads*. He explains that suvarṇa-varṇaḥ means a golden complexion. He also quotes the Vedic injunction yadā paśyaḥ paśyate rukma-varṇaṁ kartāram īśaṁ puruṣaṁ brahma-yonim (Muṇḍaka Upaniṣad 3.1.3). Rukma-varṇaṁ kartāram īśam refers to the Supreme Personality of Godhead as having a complexion the color of molten gold. Puruṣam means the Supreme Lord, and brahma-yonim indicates that He is also the Supreme Brahman. This evidence, too, proves that Lord Caitanya is the Supreme Personality of Godhead Kṛṣṇa. Another meaning of the description of the Lord as having a golden hue is that Lord Caitanya's personality is as fascinating as gold is attractive. Śrīla Baladeva Vidyābhūṣaṇa has explained that the word varāṅga means "exquisitely beautiful."





Lord Caitanya accepted sannyāsa, leaving aside His householder life, to preach His mission. He has equanimity in different senses. First, He describes the confidential truth of the Personality of Godhead, and second, He satisfies everyone by knowledge and attachment to Kṛṣṇa. He is peaceful because He renounces all topics not related to the service of Kṛṣṇa. Śrīla Baladeva Vidyābhūṣaṇa has explained that the word niṣṭhā indicates His being rigidly fixed in chanting the holy name of Śrī Kṛṣṇa. Lord Caitanya subdued all disturbing opponents of devotional service, especially the monists, who are actually averse to the personal feature of the Supreme Lord.





TEXT 50





vyakta kari' bhāgavate kahe bāra bāra



kali-yuge dharma--nāma-saṅkīrtana sāra



SYNONYMS



*vyakta*-evident; *kari'*-making; *bhāgavate*-in Śrīmad-Bhāgavatam; *kahe*-they say; *bāra bāra*-time and time again; *kali-yuge*-in the Age of Kali; *dharma*-the religion; *nāma*-saṅkīrtana-congregational chanting of the holy name; *sāra*-the essence.



TRANSLATION



In *Śrīmad-Bhāgavatam* it is repeatedly and clearly said that the essence of religion in the Age of Kali is the chanting of the holy name of Kṛṣṇa.





TEXT 51





iti dvāpara urv-īśa



stuvanti jagad-īśvaram



nānā-tantra-vidhānena



kalāv api yathā śṛṇu



SYNONYMS



*iti*-thus; *dvāpare*-in the Dvāpara Age; *uru-īśa*-O King; *stuvanti*-they praise; *jagat-īśvaram*-the Lord of the universe; *nānā*-various; *tantra*-of scriptures; *vidhānena*-by the regulations; *kalau*-in the Age of Kali; *api*-also; *yathā*-in which manner; *śṛṇu*-please hear.



TRANSLATION



"O King, in this way people in Dvāpara-yuga worshiped the Lord of the universe. In Kali-yuga they also worship the Supreme Personality of Godhead by the regulations of the revealed scriptures. Kindly now hear of that from me.



PURPORT



This verse is spoken by Saint Karabhājana in *Śrīmad-Bhāgavatam* (11.5.31).





TEXT 52





kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ



sāṅgopāṅgāstra-pārṣadam



yajñaiḥ saṅkīrtana-prāyair



yajanti hi su-medhasaḥ



SYNONYMS



*kṛṣṇa*-varṇam-repeating the syllables kṛṣ-ṇa; *tviṣā*-with a luster; *akṛṣṇam*-not black (golden); *sa*-aṅga-along with associates; *upāṅga*-servitors; *astra*-weapons; *pārṣadam*-confidential companions; *yajñaiḥ*-by sacrifice; *saṅkīrtana*-prāyaiḥ-consisting chiefly of congregational chanting; *yajanti*-they worship; *hi*-certainly; *su*-medhasaḥ-intelligent persons.



TRANSLATION



"In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions."



PURPORT



This text is from *Śrīmad-Bhāgavatam* (11.5.32). Śrīla Jīva Gosvāmī has explained this verse in his commentary on the *Bhāgavatam*, known as the Krama-sandarbha, wherein he says that Lord Kṛṣṇa also appears with a golden complexion. That golden Lord Kṛṣṇa is Lord Caitanya, who is worshiped by intelligent men in this age. That is confirmed in *Śrīmad-Bhāgavatam* by Garga Muni, who said that although the child Kṛṣṇa was blackish, He also appears in three other colors-red, white and yellow. He exhibited His white and red complexions in the Satya and Tretā ages respectively. He did not exhibit the remaining color, yellow-gold, until He appeared as Lord Caitanya, who is known as Gaura Hari.





Śrīla Jīva Gosvāmī explains that kṛṣṇa-varṇam means Śrī Kṛṣṇa Caitanya. Kṛṣṇa-varṇa and Kṛṣṇa Caitanya are equivalent. The name Kṛṣṇa appears with both Lord Kṛṣṇa and Lord Caitanya Kṛṣṇa. Lord Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, but He always engages in describing Kṛṣṇa and thus enjoys transcendental bliss by chanting and remembering His name and form. Lord Kṛṣṇa Himself appears as Lord Caitanya to preach the highest gospel.



Lord Caitanya always chants the holy name of Kṛṣṇa and describes it also, and because He is Kṛṣṇa Himself, whoever meets Him will automatically chant the holy name of Kṛṣṇa and later describe it to others. He injects one with transcendental Kṛṣṇa consciousness, which merges the chanter in transcendental bliss. In all respects, therefore, He appears before everyone as Kṛṣṇa, either by personality or by sound. Simply by seeing Lord Caitanya one at once remembers Lord Kṛṣṇa. One may therefore accept Him as viṣṇu-tattva. In other words, Lord Caitanya is Lord Kṛṣṇa Himself.



Sāṅgopāṅgāstra-pārṣadam further indicates that Lord Caitanya is Lord Kṛṣṇa. His body is always decorated with ornaments of sandalwood and with sandalwood paste. By His superexcellent beauty He subdues all the people of the age. In other descents the Lord sometimes used weapons to defeat the demoniac, but in this age the Lord subdues them with His all-attractive figure as Caitanya Mahāprabhu. Śrīla Jīva Gosvāmī explains that His beauty is His astra, or weapon, to subdue the demons. Because He is all-attractive, it is to be understood that all the demigods lived with Him as His companions. His acts were uncommon and His associates wonderful. When He propagated the saṅkīrtana movement, He attracted many great scholars and ācāryas, especially in Bengal and Orissa. Lord Caitanya is always accompanied by His best associates like Lord Nityānanda, Advaita, Gadādhara and Śrīvāsa.

Śrīla Jīva Gosvāmī cites a verse from the Vedic literature which says that there is no necessity of performing sacrificial demonstrations or ceremonial functions. He comments that instead of engaging in such external, pompous exhibitions, all people, regardless of caste, color or creed, can assemble together and chant Hare Kṛṣṇa to worship Lord Caitanya. Kṛṣṇa-varṇaṁ tviṣākṛṣṇam indicates that prominence should be given to the name of Kṛṣṇa. Lord Caitanya taught Kṛṣṇa consciousness and chanted the name of Kṛṣṇa. Therefore, to worship Lord Caitanya, everyone should together chant the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. To propagate worship in churches, temples or mosques is not possible, because people have lost interest in that. But anywhere and everywhere, people can chant Hare Kṛṣṇa. Thus worshiping Lord Caitanya, they can perform the highest activity and fulfill the highest religious purpose of satisfying the Supreme Lord.



Śrīla Sārvabhauma Bhaṭṭācārya, a famous disciple of Lord Caitanya, said, "The principle of transcendental devotional service having been lost, Śrī Kṛṣṇa Caitanya has appeared to deliver again the process of devotion. He is so kind that He is distributing love of Kṛṣṇa. Everyone should be attracted more and more to His lotus feet, as humming bees are attracted to a lotus flower."





TEXT 53





śuna, bhāi, ei saba caitanya-mahimā



ei śloke kahe tāṅra mahimāra sīmā



SYNONYMS



*śuna*-please hear; *bhāi*-O brothers; *ei*-this; *saba*-all; *caitanya*-of Lord Caitanya Mahāprabhu; *mahimā*-the glories; *ei*-this; *śloke*-verse; *kahe*-says; *tāṅra*-of Him; *mahimāra*-of the glories; *sīmā*-the limit.



TRANSLATION



My dear brothers, please hear all these glories of Lord Caitanya. This verse clearly summarizes His activities and characteristics.





TEXT 54





'kṛṣṇa' ei dui varṇa sadā yāṅra mukhe



athavā, kṛṣṇake tiṅho varṇe nija sukhe



SYNONYMS



*kṛṣṇa*-kṛṣ-ṇa; *ei*-these; *dui*-two; *varṇa*-syllables; *sadā*-always; *yāṅra*-of whom; *mukhe*-in the mouth; *athavā*-or else; *kṛṣṇake*-Lord Kṛṣṇa; *tiṅho*-He; *varṇe*-describes; *nija*-His own; *sukhe*-in happiness.



TRANSLATION



The two syllables "kṛṣ-ṇa" are always in His mouth; or, He constantly describes Kṛṣṇa with great pleasure.





TEXT 55





kṛṣṇa-varṇa-śabdera artha dui ta pramāṇa



kṛṣṇa vinu tāṅra mukhe nāhi āise āna



SYNONYMS



*kṛṣṇa-varṇa-śabdera*-of the word kṛṣṇa-varṇa; *artha*-the meaning; *dui*-two; *ta*-certainly; *pramāṇa*-examples; *kṛṣṇa*-Kṛṣṇa; *vinu*-except for; *tāṅra*-of Him; *mukhe*-in the mouth; *nāhi āise*-does not come; *āna*-anything else.



TRANSLATION



These are two meanings of the word "kṛṣṇa-varṇa." Indeed, nothing else but Kṛṣṇa issues from His mouth.





TEXT 56





keha tāṅre bale yadi kṛṣṇa-varaṇa



āra viśeṣaṇe tāra kare nivāraṇa



SYNONYMS



*keha*-someone; *tāṅre*-to Him; *bale*-ascribes; *yadi*-if; *kṛṣṇa*-black; *varaṇa*-the color; *āra*-another; *viśeṣaṇe*-in the adjective; *tāra*-of that; *kare*-does; *nivāraṇa*-prevention.



TRANSLATION



If someone tries to describe Him as being of blackish complexion, the next adjective [tviṣā akṛṣṇam] immediately restricts him.





TEXT 57





deha-kāntye haya teṅho akṛṣṇa-varaṇa



akṛṣṇa-varaṇe kahe pīta-varaṇa



SYNONYMS



*deha-kāntye*-in the luster of the body; *haya*-is; *teṅho*-He; *akṛṣṇa*-not black; *varaṇa*-the color; *akṛṣṇa-varaṇe*-by a color that is not blackish; *kahe*-one means; *pīta*-yellow; *varaṇa*-the color.



TRANSLATION



His complexion is certainly not blackish. Indeed, His not being blackish indicates that His complexion is yellow.





TEXT 58





kalau yaṁ vidvāṁsaḥ sphuṭam abhiyajante dyuti-bharād



akṛṣṇāṅgaṁ kṛṣṇaṁ makha-vidhibhir utkīrtana-mayaiḥ



upāsyaṁ ca prāhur yam akhila-caturthāśrama-juṣāṁ



sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu



SYNONYMS



*kalau*-in the Age of Kali; *yam*-Him whom; *vidvāṁsaḥ*-the learned men; *sphuṭam*-clearly manifested; *abhiyajante*-worship; *dyuti*-bharāt-due to an abundance of bodily luster; *akṛṣṇa*-aṅgam-whose body is not blackish; *kṛṣṇam*-Lord Kṛṣṇa; *makha-vidhibhiḥ*-by the performances of sacrifice; *utkīrtana*-mayaiḥ-consisting of loud chanting of the holy name; *upāsyam*-worshipable object; *ca*-and; *prāhuḥ*-they said; *yam*-whom; *akhila*-all; *caturtha-āśrama-juṣām*-of those who are in the fourth order of life (sannyāsa); *saḥ*-He; *devaḥ*-the Supreme Personality of Godhead; *caitanya-ākṛtiḥ*-having the form of Lord Caitanya Mahāprabhu; *atitarām*-excessively; *naḥ*-unto us; *kṛpayatu*-let Him show His mercy.



TRANSLATION



"By performing the sacrifice of congregational chanting of the holy name, learned scholars in the Age of Kali worship Lord Kṛṣṇa, who is now non-blackish because of the great upsurge of the feelings of Śrīmatī Rādhārāṇī. He is the only worshipable Deity for the paramahaṁsas, who have attained the highest stage of the fourth order [sannyāsa]. May that Supreme Personality of Godhead, Lord Caitanya, show us His great causeless mercy."



PURPORT



This text, as well as text 63 and text 66, is from the Stava-mālā of Śrīla Rūpa Gosvāmī.





TEXT 59





pratyakṣa tāṅhāra tapta-kāñcanera dyuti



yāṅhāra chaṭāya nāśe ajñāna-tamastati



SYNONYMS



*pratyakṣa*-vivid; *tāṅhāra*-of Him; *tapta*-molten; *kāñcanera*-of gold; *dyuti*-effulgence; *yāṅhāra*-of whom; *chaṭāya*-by the luster; *nāśe*-destroys; *ajñāna*-of ignorance; *tamastati*-the extent of the darkness.



TRANSLATION



One can vividly see His glowing complexion of molten gold, which dispels the darkness of ignorance.





TEXT 60





jīvera kalmaṣa-tamo nāśa karibāre



aṅga-upāṅga-nāma nānā astra dhare



SYNONYMS



*jīvera*-of the living entity; *kalmaṣa*-of sinful activities; *tamaḥ*-the darkness; *nāśa karibāre*-for destroying; *aṅga*-associates; *upāṅga*-devotees; *nāma*-holy names; *nānā*-various; *astra*-weapons; *dhare*-He holds.



TRANSLATION



The sinful life of the living beings results from ignorance. To destroy that ignorance, He has brought various weapons, such as His plenary associates, His devotees and the holy name.





TEXT 61





bhaktira virodhī karma-dharma vā adharma



tāhāra 'kalmaṣa' nāma, sei mahā-tamaḥ



SYNONYMS



*bhaktira*-to devotional service; *virodhī*-averse; *karma*-activity; *dharma*-religious; *vā*-or; *adharma*-irreligious; *tāhāra*-of that; *kalmaṣa*-sin; *nāma*-the name; *sei*-this; *mahā*-tamaḥ-great darkness.



TRANSLATION



The greatest ignorance consists of activities, whether religious or irreligious, that are opposed to devotional service. They are to be known as sins [kalmaṣa].





TEXT 62





bāhu tuli' hari bali' prema-dṛṣṭye cāya



kariyā kalmaṣa nāśa premete bhāsāya



SYNONYMS



*bāhu tuli'*-raising the arms; *hari bali'*-chanting the holy name; *prema*-dṛṣṭye-with His glance of deep love; *cāya*-He looks; *kariyā*-causing; *kalmaṣa*-to sins; *nāśa*-destruction; *premete*-in love of God; *bhāsāya*-He floods.



TRANSLATION



Raising His arms, chanting the holy name and looking upon all with deep love, He drives away all sins and floods everyone with love of Godhead.





TEXT 63





smitālokaḥ śokaṁ harati jagatāṁ yasya parito



girāṁ tu prārambhaḥ kuśala-paṭalīṁ pallavayati



padālambhaḥ kaṁ vā praṇayati na hi prema-nivahaṁ



sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu



SYNONYMS



*smita*-smiling; *ālokaḥ*-glance; *śokam*-the bereavement; *harati*-takes away; *jagatām*-of the world; *yasya*-whose; *paritaḥ*-all around; *girām*-of the speech; *tu*-also; *prārambhaḥ*-the beginning; *kuśala*-of auspiciousness; *paṭalīm*-the mass; *pallavayati*-causes to blossom; *pada-ālambhaḥ*-the taking hold of the lotus feet; *kam vā*-what possibly; *praṇayati*-leads to; *na*-not; *hi*-certainly; *prema*-nivaham-quantity of love of Godhead; *saḥ*-He; *devaḥ*-the Supreme Personality of Godhead; *caitanya-ākṛtiḥ*-having the form of Lord Caitanya Mahāprabhu; *atitarām*-excessively; *naḥ*-unto us; *kṛpayatu*-may He show His mercy.



TRANSLATION



"May the Supreme Personality of Godhead in the form of Lord Śrī Caitanya bestow His causeless mercy upon us. His smiling glance at once drives away all the bereavements of the world, and His very words enliven the auspicious creepers of devotion by expanding their leaves. Taking shelter of His lotus feet invokes transcendental love of God at once."





TEXT 64





śrī-aṅga, śrī-mukha yei kare daraśana



tāra pāpa-kṣaya haya, pāya prema-dhana



SYNONYMS



*śrī*-aṅga-His body; *śrī*-mukha-His face; *yei*-anyone who; *kare*-does; *daraśana*-seeing; *tāra*-of him; *pāpa*-kṣaya-destruction of sins; *haya*-there is; *pāya*-obtains; *prema-dhana*-the wealth of love of Godhead.



TRANSLATION



Anyone who looks upon His beautiful body or beautiful face becomes freed from all sins and obtains the wealth of love of Godhead.





TEXT 65





anya avatāre saba sainya-śastra saṅge



caitanya-kṛṣṇera sainya aṅga-upāṅge



SYNONYMS



*anya*-other; *avatāre*-in incarnations; *saba*-all; *sainya*-soldiers; *śastra*-and weapons; *saṅge*-along with; *caitanya-kṛṣṇera*-of Lord Kṛṣṇa as Lord Caitanya; *sainya*-soldiers; *aṅga*-plenary parts; *upāṅge*-and associates.



TRANSLATION



In other incarnations the Lord descended with armies and weapons, but in this incarnation His soldiers are His plenary parts and associates.





TEXT 66





sadopāsyaḥ śrīmān dhṛta-manuja-kāyaiḥ praṇayitāṁ



vahadbhir gīr-vāṇair giriśa-parameṣṭhi-prabhṛtibhiḥ



sva-bhaktebhyaḥ śuddhāṁ nija-bhajana-mudrām upadiśan



sa caitanyaḥ kiṁ me punar api dṛśor yāsyati padam



SYNONYMS



*sadā*-always; *upāsyaḥ*-worshipable; *śrīmān*-beautiful; *dhṛta*-who accepted; *manuja-kāyaiḥ*-the bodies of men; *pranayitām*-love; *vahadbhiḥ*-who were bearing; *giḥ-vāṇaiḥ*-by the demigods; *giriśa*-Lord Śiva; *parameṣṭhi*-Lord Brahmā; *prabhṛtibhiḥ*-headed by; *sva*-bhaktebhyaḥ-unto His own devotees; *śuddhām*-pure; *nija-bhajana*-of His own worship; *mudrām*-the mark; *upadiśan*-instructing; *saḥ*-He; *caitanyaḥ*-Lord Caitanya; *kim*-what; *me*-my; *punaḥ*-again; *api*-certainly; *drśoḥ*-of the two eyes; *yāsyati*-He will go; *padam*-to the abode.



TRANSLATION



"Lord Śrī Caitanya Mahāprabhu is always the most worshipable Deity of the demigods, including Lord Śiva and Lord Brahmā, who came in the garb of ordinary men, bearing love for Him. He instructs His own pure devotional service to His own devotees. Will He again be the object of my vision?"





TEXT 67





āṅgopāṅga astra kare sva-kārya-sādhana



'aṅga'-śabdera artha āra śuna diyā mana



SYNONYMS



*āṅga*-upāṅga-plenary parts and associates; *astra*-weapons; *kare*-do; *sva-kārya*-of their own business; *sādhana*-as the accomplishment; *aṅga-śabdera*-of the word aṅga; *artha*-the meaning; *āra*-another; *śuna*-please hear; *diyā*-giving; *mana*-the mind.



TRANSLATION



His plenary parts and associates perform the work of weapons as their own specific duties. Please hear from me another meaning of the word "aṅga."





TEXT 68





'aṅga'-śabde aṁśa kahe śāstra-paramāṇa



aṅgera avayava 'upāṅga'-vyākhyāna



SYNONYMS



*aṅga-śabde*-by the word aṅga, or limb; *aṁśa*-part; *kahe*-says; *śāstra*-of the scriptures; *paramāṇa*-the evidence; *aṅgera*-of the limb; *avayava*-the constituent part; *upāṅga-vyākhyāna*-the exposition of the word upāṅga.



TRANSLATION



According to the evidence of the revealed scriptures, a bodily limb [aṅga] is also called a part [aṁśa], and a part of a limb is called a partial part [upāṅga].





TEXT 69





nārāyaṇas tvaṁ na hi sarva-dehinām



ātmāsy adhīśākhila-loka-sākṣī



nārāyaṇo 'ṅgaṁ nara-bhū-jalāyanāt



tac cāpi satyaṁ na tavaiva māyā



SYNONYMS



*nārāyaṇaḥ*-Lord Nārāyaṇa; *tvam*-You; *na*-not; *hi*-certainly; *sarva*-all; *dehinām*-of the embodied beings; *ātmā*-the Supersoul; *asi*-You are; *adhīśa*-O Lord; *akhila-loka*-of all the worlds; *sākṣī*-the witness; *nārāyaṇaḥ*-known as Nārāyaṇa; *aṅgam*-plenary portion; *nara*-of Nara; *bhū*-born; *jala*-in the water; *ayanāt*-due to the place of refuge; *tat*-that; *ca*-and; *api*-certainly; *satyam*-highest truth; *na*-not; *tava*-Your; *eva*-at all; *māyā*-the illusory energy.



TRANSLATION



"O Lord of lords, You are the seer of all creation. You are indeed everyone's dearest life. Are You not, therefore, my father, Nārāyaṇa? 'Nārāyaṇa' refers to one whose abode is in the water born from Nara [Garbhodakaśāyī Viṣṇu], and that Nārāyaṇa is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of māyā."



PURPORT



This text was spoken to Lord Kṛṣṇa by Brahmā in *Śrīmad-Bhāgavatam* (10.14.14).





TEXT 70





jala-śāyī antar-yāmī yei nārāyaṇa



seho tomāra aṁśa, tumi mūla nārāyaṇa



SYNONYMS



*jala-śāyī*-lying in the water; *antaḥ*-yāmī-indwelling Supersoul; *yei*-He who; *nārāyaṇa*-Lord Nārāyaṇa; *seho*-He; *tomāra*-Your; *aṁśa*-plenary portion; *tumi*-You; *mūla*-original; *nārāyaṇa*-Nārāyaṇa.



TRANSLATION



The manifestation of the Nārāyaṇa who predominates in everyone's heart, as well as the Nārāyaṇa who lives in the waters [Kāraṇa, Garbha and Kṣīra], is Your plenary portion. You are therefore the original Nārāyaṇa.





TEXT 71





'aṅga'-śabde aṁśa kahe, seho satya haya



māyā-kārya nahe--saba cid-ānanda-maya



SYNONYMS



*aṅga-śabde*-by the word aṅga; *aṁśa*-plenary portion; *kahe*-one means; *seho*-that; *satya*-the truth; *haya*-is; *māyā*-of the material energy; *kārya*-the work; *nahe*-is not; *saba*-all; *cit-ānanda*-maya-full of knowledge and bliss.



TRANSLATION



The word "aṅga" indeed refers to plenary portions. Such manifestations should never be considered products of material nature, for they are all transcendental, full of knowledge and full of bliss.



PURPORT



In the material world, if a fragment is taken from an original object, the original object is reduced by the removal of that fragment. But the Supreme Personality of Godhead is not at all affected by the actions of māyā. The *Īśopaniṣad* says:





oṁ pūrṇam adaḥ pūrṇam idaṁ

pūrṇāt pūrṇam udacyate

pūrṇasya pūrṇam ādāya

pūrṇam evāvaśiṣyate



"The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the complete whole is also complete in itself. Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance." (*Śrī Īśopaniṣad*, Invocation)





In the realm of the Absolute, one plus one equals one, and one minus one equals one. Therefore one should not conceive of a fragment of the Supreme Lord in the material sense. In the spiritual world there is no influence of the material energy or material calculations of fragments. In the Fifteenth Chapter of the *Bhagavad-gītā*, the Lord says that the living entities are His parts and parcels. There are innumerable living entities throughout the material and spiritual universes, but still Lord Kṛṣṇa is full in Himself. To think that God has lost His personality because His many parts and parcels are distributed all over the universe is an illusion. That is a material calculation. Such calculations are possible only under the influence of the material energy, māyā. In the spiritual world the material energy is conspicuous only by its absence.



In the category of viṣṇu-tattva there is no loss of power from one expansion to the next, any more than there is a loss of illumination as one candle kindles another. Thousands may be kindled by an original candle, and all will have the same candle power. In this way it is to be understood that although all the viṣṇu-tattvas, from Kṛṣṇa and Lord Caitanya to Rāma, Nṛsiṁha, Varāha and so on, appear with different features in different ages, all are equally invested with supreme potency.



Demigods such as Lord Brahmā and Lord Śiva come in contact with the material energy, and their power and potency are therefore of different gradations. All the incarnations of Viṣṇu, however, are equal in potency, for the influence of māyā cannot even approach Them.





TEXT 72





advaita, nityānanda--caitanyera dui aṅga



aṅgera avayava-gaṇa kahiye upāṅga



SYNONYMS



*advaita*-Advaita Ācārya; *nityānanda*-Lord Nityānanda; *caitanyera*-of Lord Caitanya Mahāprabhu; *dui*-two; *aṅga*-limbs; *aṅgera*-of the limbs; *avayava-gaṇa*-the constituent parts; *kahiye*-I say; *upāṅga*-parts.



TRANSLATION



Śrī Advaita Prabhu and Śrī Nityānanda Prabhu are both plenary portions of Lord Caitanya. Thus They are the limbs [aṅgas] of His body. The parts of these two limbs are called the upāṅgas.





TEXT 73





aṅgopāṅga tīkṣṇa astra prabhura sahite



sei saba astra haya pāṣaṇḍa dalite



SYNONYMS



*aṅga*-upāṅga-plenary portions and parts; *tīkṣṇa*-sharp; *astra*-weapons; *prabhura sahite*-along with Lord Caitanya Mahāprabhu; *sei*-these; *saba*-all; *astra*-weapons; *haya*-are; *pāṣaṇḍa*-the atheists; *dalite*-to trample.



TRANSLATION



Thus the Lord is equipped with sharp weapons in the forms of His parts and plenary portions. All these weapons are competent enough to crush the faithless atheists.



PURPORT



The word pāṣaṇḍa is very significant here. One who compares the Supreme Personality of Godhead to the demigods is known as a pāṣaṇḍa. Pāṣaṇḍas try to bring the Supreme Lord down to a mundane level. Sometimes they create their own imaginary God or accept an ordinary person as God and advertise him as equal to the Supreme Personality of Godhead. They are so foolish that they present someone as the next incarnation of Lord Caitanya or Kṛṣṇa although His activities are all contradictory to those of a genuine incarnation, and thus they fool the innocent public. One who is intelligent and who studies the characteristics of the Supreme Personality of Godhead with reference to the Vedic context cannot be bewildered by the pāṣaṇḍas.





Pāṣaṇḍas, or atheists, cannot understand the pastimes of the Supreme Lord or transcendental loving service to the Lord. They think that devotional service is no better than ordinary fruitive activities (karma). As the *Bhagavad-gītā* (4.8) confirms, however, the Supreme Personality of Godhead and His devotees, saving the righteous and chastising the miscreants (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām), always curb these nonsensical atheists. Miscreants always want to deny the Supreme Personality of Godhead and put stumbling blocks in the path of devotional service. The Lord sends His bona fide representatives and appears Himself to curb this nonsense.





TEXT 74





nityānanda gosāñi sākṣāt haladhara



advaita ācārya gosāñi sākṣāt īśvara



SYNONYMS



*nityānanda gosāñi*-Lord Nityānanda Gosāñi; *sākṣāt*-directly; *hala-dhara*-Lord Balarāma, the holder of the plow; *advaita ācārya gosāñi*-Śrī Advaita Ācārya Gosāñi; *sākṣāt*-directly; *īśvara*-the Personality of Godhead.



TRANSLATION



Śrī Nityānanda Gosāñi is directly Haladhara [Lord Balarāma], and Advaita Ācārya is the Personality of Godhead Himself.





TEXT 75





śrīvāsādi pāriṣada sainya saṅge lañā



dui senā-pati bule kīrtana kariyā



SYNONYMS



śrīvāsa-ādi-Śrīvāsa and others; *pāriṣada*-associates; *sainya*-soldiers; *saṅge*-along with; *lañā*-taking; *dui*-two; *senā*-pati-captains; *bule*-travel; *kīrtana kariyā*-chanting the holy name.



TRANSLATION



These two captains, with Their soldiers such as Śrīvāsa Ṭhākura, travel everywhere, chanting the holy name of the Lord.





TEXT 76





pāṣaṇḍa-dalana-vānā nityānanda rāya



ācārya-huṅkāre pāpa-pāṣaṇḍī palāya



SYNONYMS



*pāṣaṇḍa-dalana*-of trampling the atheists; *vānā*-having the feature; *nityānanda*-Lord Nityānanda; *rāya*-the honorable; *ācārya*-of Advaita Ācārya; *huṅkāre*-by the war cry; *pāpa*-sins; *pāṣaṇḍī*-and atheists; *palāya*-run away.



TRANSLATION



Lord Nityānanda's very features indicate that He is the subduer of the unbelievers. All sins and unbelievers flee from the loud shouts of Advaita Ācārya.





TEXT 77





saṅkīrtana-pravartaka śrī-kṛṣṇa-caitanya



saṅkīrtana-yajñe tāṅre bhaje, sei dhanya



SYNONYMS



*saṅkīrtana-pravartaka*-the initiator of congregational chanting; *śrī-kṛṣṇa-caitanya*-Lord Caitanya Mahāprabhu; *saṅkīrtana*-of congregational chanting; *yajñe*-by the sacrifice; *tāṅre*-Him; *bhaje*-worships; *sei*-he; *dhanya*-fortunate.



TRANSLATION



Lord Śrī Kṛṣṇa Caitanya is the initiator of saṅkīrtana [congregational chanting of the holy name of the Lord]. One who worships Him through saṅkīrtana is fortunate indeed.





TEXT 78





sei ta' sumedhā, āra kubuddhi saṁsāra



sarva-yajña haite kṛṣṇa-nāma-yajña sāra



SYNONYMS



*sei*-he; *ta'*-certainly; *su*-medhā-intelligent; *āra*-others; *ku*-buddhi-poor understanding; *saṁsāra*-in the material world; *sarva*-yajña haite-than all other sacrifices; *kṛṣṇa-nāma*-of chanting the name of Lord Kṛṣṇa; *yajña*-the sacrifice; *sāra*-the best.



TRANSLATION



Such a person is truly intelligent, whereas others, who have but a poor fund of knowledge, must endure the cycle of repeated birth and death. Of all sacrificial performances, the chanting of the Lord's holy name is the most sublime.



PURPORT



Lord Śrī Caitanya Mahāprabhu is the father and inaugurator of the saṅkīrtana movement. One who worships Him by sacrificing his life, money, intelligence and words for the saṅkīrtana movement is recognized by the Lord and endowed with His blessings. All others may be said to be foolish, for of all sacrifices in which a man may apply his energy, a sacrifice made for the saṅkīrtana movement is the most glorious.





TEXT 79





koṭi aśvamedha eka kṛṣṇa nāma sama



yei kahe, se pāṣaṇḍī, daṇḍe tāre yama



SYNONYMS



*koṭi*-ten million; *aśvamedha*-horse sacrifices; *eka*-one; *kṛṣṇa*-of Lord Kṛṣṇa; *nāma*-name; *sama*-equal to; *yei*-one who; *kahe*-says; *se*-he; *pāṣaṇḍī*-atheist; *daṇḍe*-punishes; *tāre*-him; *yama*-Yamarāja.



TRANSLATION



One who says that ten million aśvamedha sacrifices are equal to the chanting of the holy name of Lord Kṛṣṇa is undoubtedly an atheist. He is sure to be punished by Yamarāja.



PURPORT



In the list of the ten kinds of offenses in chanting the holy name of the Supreme Personality of Godhead, Hare Kṛṣṇa, the eighth offense is dharma-vrata-tyāga-hutādi-sarva-śubha-kriyā-sāmyam api pramādaḥ. One should never consider the chanting of the holy name of Godhead equal to pious activities like giving charity to brāhmaṇas or saintly persons, opening charitable educational institutions, distributing free food and so on. The results of pious activities do not equal the results of chanting the holy name of Kṛṣṇa.





The Vedic scriptures say:



go-koṭi-dānaṁ grahaṇe khagasya

prayāga-gaṅgodaka-kalpa-vāsaḥ

yajñāyutaṁ meru-suvarṇa-dānaṁ

govinda-kīrter na samaṁ śatāṁśaiḥ



"Even if one distributes ten million cows in charity during an eclipse of the sun, lives at the confluence of the Ganges and Yamunā for millions of years, or gives a mountain of gold in sacrifice to the brāhmaṇas, he does not earn one hundredth part of the merit derived from chanting Hare Kṛṣṇa." In other words, one who accepts the chanting of Hare Kṛṣṇa to be some kind of pious activity is completely misled. Of course, it is pious; but the real fact is that Kṛṣṇa and His name, being transcendental, are far above all mundane pious activity. Pious activity is on the material platform, but chanting of the holy name of Kṛṣṇa is completely on the spiritual plane. Therefore, although pāsaṇḍīs do not understand this, pious activity can never compare to the chanting of the holy name.





TEXT 80





'bhāgavata-sandarbha'-granthera maṅgalācaraṇe



e-śloka jīva-gosāñi kariyāchena vyākhyāne



SYNONYMS



*bhāgavata-sandarbha-granthera*-of the book called Bhāgavata-sandarbha; *maṅgala-ācaraṇe*-in the auspicious introduction; *e-śloka*-this verse; *jīva*-gosāñi-Jīva Gosvāmī; *kariyāchena*-has made; *vyākhyāne*-in explaining.



TRANSLATION



In the auspicious introduction of Bhāgavata-sandarbha, Śrīla Jīva Gosvāmī has given the following verse as an explanation.





TEXT 81





antaḥ kṛṣṇaṁ bahir gauraṁ



darśitāṅgādi-vaibhavam



kalau saṅkīrtanādyaiḥ sma



kṛṣṇa-caitanyam āśritāḥ



SYNONYMS



*antaḥ*-internally; *kṛṣṇam*-Lord Kṛṣṇa; *bahiḥ*-externally; *gauram*-fair-colored; *darśita*-displayed; *aṅga*-limbs; *ādi*-beginning with; *vaibhavam*-expansions; *kalau*-in the Age of Kali; *saṅkīrtana-ādyaiḥ*-by congregational chanting, etc.; *sma*-certainly; *kṛṣṇa*-caitanyam-unto Lord Caitanya Mahāprabhu; *āśritāḥ*-sheltered.



TRANSLATION



"I take shelter of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, who is outwardly of a fair complexion but is inwardly Kṛṣṇa Himself. In this Age of Kali He displays His expansions [His aṅgas and upāṅgas] by performing congregational chanting of the holy name of the Lord."



PURPORT



Śrīla Jīva Gosvāmī has placed the verse from *Śrīmad-Bhāgavatam* quoted in text 52 (kṛṣṇa-varṇaṁ tviṣākṛṣṇam) as the auspicious introduction to his Bhāgavata-sandarbha, or Ṣaṭ-sandarbha. He has composed this text (81), which is, in effect, an explanation of the *Bhāgavatam* verse, as the second verse of the same work. The verse from *Śrīmad-Bhāgavatam* was enunciated by Karabhājana, one of the nine great sages, and it is elaborately explained by the Sarva-saṁvādinī, Jīva Gosvāmī's commentary on his own Ṣaṭ-sandarbha.





Antaḥ kṛṣṇa refers to one who is always thinking of Kṛṣṇa. This attitude is a predominant feature of Śrīmatī Rādhārāṇī. Even though many devotees always think of Kṛṣṇa, none can surpass the gopīs, among whom Rādhārāṇī is the leader in thinking of Kṛṣṇa. Rādhārāṇī's Kṛṣṇa consciousness surpasses that of all other devotees. Lord Caitanya accepted the position of Śrīmatī Rādhārāṇī to understand Kṛṣṇa; therefore He was always thinking of Kṛṣṇa in the same way as Rādhārāṇī. By thinking of Lord Kṛṣṇa, He always overlapped Kṛṣṇa.



Śrī Kṛṣṇa Caitanya, who was outwardly very fair, with a complexion like molten gold, simultaneously manifested His eternal associates, opulences, expansions and incarnations. He preached the process of chanting Hare Kṛṣṇa, and those who are under His lotus feet are glorious.





TEXT 82





upa-purāṇeha śuni śrī-kṛṣṇa-vacana



kṛpā kari vyāsa prati kariyāchena kathana



SYNONYMS



*upa-purāṇeha*-in the Upapurāṇas; *śuni*-we hear; *śrī-kṛṣṇa-vacana*-the words of Lord Kṛṣṇa; *kṛpā kari*-having mercy; *vyāsa prati*-toward Vyāsadeva; *kariyāchena*-He did; *kathana*-speaking.



TRANSLATION



In the Upapurāṇas we hear Śrī Kṛṣṇa showing His mercy to Vyāsadeva by speaking to him as follows.





TEXT 83





aham eva kvacid brahman



sannyāsāśramam āśritaḥ



hari-bhaktiṁ grāhayāmi



kalau pāpa-hatān narān



SYNONYMS



*aham*-I; *eva*-certainly; *kvacit*-somewhere; *brahman*-O brāhmaṇa; *sannyāsa-āśramam*-the renounced order of life; *āśritaḥ*-taking recourse to; *hari*-bhaktim-devotional service to the Supreme Personality of Godhead; *grāhayāmi*-I shall give; *kalau*-in the Age of Kali; *pāpa*-hatān-sinful; *narān*-to men.



TRANSLATION



"O learned brāhmaṇa, sometimes I accept the renounced order of life to induce the fallen people of the Age of Kali to accept devotional service to the Lord."





TEXT 84





bhāgavata, bhārata-śāstra, āgama, purāṇa



caitanya-kṛṣṇa-avatāre prakaṭa pramāṇa



SYNONYMS



*bhāgavata-Śrīmad*-Bhāgavatam; *bhārata-śāstra*-Mahābhārata; *āgama*-works of Vedic literature; *purāṇa*-the Purāṇas; *caitanya*-as Lord Caitanya Mahāprabhu; *kṛṣṇa*-of Lord Kṛṣṇa; *avatāre*-in the incarnation; *prakaṭa*-displayed; *pramāṇa*-evidence.

TRANSLATION



*Śrīmad-Bhāgavatam*, the *Mahābhārata*, the *Purāṇas* and other works of Vedic literature all give evidence to prove that Lord Śrī Kṛṣṇa Caitanya Mahāprabhu is the incarnation of Kṛṣṇa.





TEXT 85





pratyakṣe dekhaha nānā prakaṭa prabhāva



alaukika karma, alaukika anubhāva



SYNONYMS



*pratyakṣe*-directly; *dekhaha*-just see; *nānā*-various; *prakaṭa*-manifested; *prabhāva*-influence; *alaukika*-uncommon; *karma*-activities; *alaukika*-uncommon; *anubhāva*-realizations in Kṛṣṇa consciousness.



TRANSLATION



One can also directly see Lord Caitanya's manifest influence in His uncommon deeds and uncommon Kṛṣṇa conscious realization.





TEXT 86





dekhiyā nā dekhe yata abhaktera gaṇa



ulūke nā dekhe yena sūryera kiraṇa



SYNONYMS



*dekhiyā*-seeing; *nā dekhe*-they do not see; *yata*-all; *abhaktera*-of nondevotees; *gaṇa*-crowds; *ulūke*-the owl; *nā dekhe*-does not see; *yena*-just as; *sūryera*-of the sun; *kiraṇa*-rays.



TRANSLATION



But faithless unbelievers do not see what is clearly evident, just as owls do not see the rays of the sun.





TEXT 87





tvāṁ śīla-rūpa-caritaiḥ parama-prakṛṣṭaiḥ



sattvena sāttvikatayā prabalaiś ca śāstraiḥ



prakhyāta-daiva-paramārtha-vidāṁ mataiś ca



naivāsura-prakṛtayaḥ prabhavanti boddhum



SYNONYMS



*tvām*-You; *śīla*-character; *rūpa*-forms; *caritaiḥ*-by acts; *parama*-most; *prakṛṣṭaiḥ*-eminent; *sattvena*-by uncommon power; *sāttvikatayā*-with the quality of predominant goodness; *prabalaiḥ*-great; *ca*-and; *śāstraiḥ*-by the scriptures; *prakhyāta*-renowned; *daiva*-divine; *parama-artha-vidām*-of those who know the highest goal; *mataiḥ*-by the opinions; *ca*-and; *na*-not; *eva*-certainly; *āsura*-prakṛtayaḥ-those whose disposition is demoniac; *prabhavanti*-are able; *boddhum*-to know.



TRANSLATION



"O my Lord, those influenced by demoniac principles cannot realize You, although You are clearly the Supreme by dint of Your exalted activities, forms, character and uncommon power, which are confirmed by all the revealed scriptures in the quality of goodness and the celebrated transcendentalists in the divine nature."



PURPORT



This is a verse from the Stotra-ratna (12) of Yāmunācārya, the spiritual master of Rāmānujācārya. The authentic scriptures describe the transcendental activities, features, form and qualities of Kṛṣṇa, and Kṛṣṇa explains Himself in the *Bhagavad-gītā*, the most authentic scripture in the world. He is further explained in *Śrīmad-Bhāgavatam*, which is considered the explanation of the *Vedānta-sūtra*. Lord Kṛṣṇa is accepted as the Supreme Personality of Godhead by these authentic scriptures, not simply by vox populi. In the modern age a certain class of fools think that they can vote anyone into the position of God, as they can vote a man into the position of a political executive head. But the transcendental Supreme Personality of Godhead is perfectly described in the authentic scriptures. In the *Bhagavad-gītā* the Lord says that only fools deride Him, thinking that anyone can speak like Kṛṣṇa.





Even according to historical references, Kṛṣṇa's activities are most uncommon. Kṛṣṇa has affirmed, "I am God," and He has acted accordingly. Māyāvādīs think that everyone can claim to be God, but that is their illusion, for no one else can perform such extraordinary activities as Kṛṣṇa. When He was a child on the lap of His mother, He killed the demon Pūtanā. Then He killed the demons Tṛṇāvarta, Vatsāsura and Baka. When He was a little more grown up, He killed the demons Aghāsura and Ṛṣabhāsura. Therefore God is God from the very beginning. The idea that someone can become God by meditation is ridiculous. By hard endeavor one may realize his godly nature, but he will never become God. The asuras, or demons, who think that anyone can become God, are condemned.



The authentic scriptures are compiled by personalities like Vyāsadeva, Nārada, Asita and Parāśara, who are not ordinary men. All the followers of the Vedic way of life have accepted these famous personalities, whose authentic scriptures conform to the Vedic literature. Nevertheless, the demoniac do not believe their statements, and they purposely oppose the Supreme Personality of Godhead and His devotees. Today it is fashionable for common men to write whimsical words as so-called incarnations of God and be accepted as authentic by other common men. This demoniac mentality is condemned in the Seventh Chapter of the *Bhagavad-gītā*, wherein it is said that those who are miscreants and the lowest of mankind, who are fools and asses, cannot accept the Supreme Personality of Godhead because of their demoniac nature. They are compared to ulūkas, or owls, who cannot open their eyes in the sunlight. Because they cannot bear sunlight, they hide themselves from it and never see it. They cannot believe that there is such illumination.





TEXT 88





āpanā lukāite kṛṣṇa nānā yatna kare



tathāpi tāṅhāra bhakta jānaye tāṅhāre



SYNONYMS



*āpanā*-Himself; *lukāite*-to hide; *kṛṣṇa*-Lord Kṛṣṇa; *nānā*-various; *yatna*-efforts; *kare*-makes; *tathāpi*-still; *tāṅhāra*-His; *bhakta*-devotees; *jānaye*-know; *tāṅhāre*-Him.



TRANSLATION



Lord Śrī Kṛṣṇa tries to hide Himself in various ways, but nevertheless His pure devotees know Him as He is.





TEXT 89





ullaṅghita-trividha-sīma-samātiśāyi-



sambhāvanaṁ tava parivraḍhima-svabhāvam



māyā-balena bhavatāpi niguhyamānaṁ



paśyanti kecid aniśaṁ tvad-ananya-bhāvāḥ



SYNONYMS



*ullaṅghita*-passed over; *tri*-vidha-three kinds; *sīma*-the limitations; *sama*-of equal; *atiśāyi*-and of excelling; *sambhāvanam*-by which the adequacy; *tava*-Your; *parivraḍhima*-of supremacy; *svabhāvam*-the real nature; *māyā-balena*-by the strength of the illusory energy; *bhavatā*-Your; *api*-although; *niguhyamānam*-being hidden; *paśyanti*-they see; *kecit*-some; *aniśam*-always; *tvat*-to You; *ananya*-bhāvāḥ-those who are exclusively devoted.



TRANSLATION



"O my Lord, everything within material nature is limited by time, space and thought. Your characteristics, however, being unequaled and unsurpassed, are always transcendental to such limitations. You sometimes cover such characteristics by Your own energy, but nevertheless Your unalloyed devotees are always able to see You under all circumstances."



PURPORT



This verse is also quoted from the Stotra-ratna (13) of Yāmunācārya. Everything covered by the influence of māyā is within the limited boundaries of space, time and thought. Even the greatest manifestation we can conceive, the sky, also has limitations. From the authentic scriptures, however, it is evident that beyond the sky is a covering of seven layers, each ten times thicker than the one preceding it. The covering layers are vast, but with or without coverings, space is limited. Our power to think about space and time is also limited. Time is eternal; we may imagine billions and trillions of years, but that will still be an inadequate estimate of the extent of time. Our imperfect senses, therefore, cannot think of the greatness of the Supreme Personality of Godhead, nor can we bring Him within the limitations of time or our thinking power. His position is accordingly described by the word ullaṅghita. He is transcendental to space, time and thought; although He appears within them, He exists transcendentally. Even when the Lord's transcendental existence is disguised by space, time and thought, however, pure devotees of the Supreme Lord can see Him in His personal features beyond space, time and thought. In other words, even though the Lord is not visible to the eyes of ordinary men, those who are beyond the covering layers because of their transcendental devotional service can still see Him.





The sun may appear covered by a cloud, but actually it is the eyes of the tiny people below the cloud that are covered, not the sun. If those tiny people rose above the cloud in an airplane, they could then see the sunshine and the sun without impediment. Similarly, although the covering of māyā is very strong, Lord Kṛṣṇa says in the *Bhagavad-gītā* (7.14):



daivī hy eṣā guṇa-mayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti te



"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." To surpass the influence of the illusory energy is very difficult, but those who are determined to catch hold of the lotus feet of the Lord are freed from the clutches of māyā. Therefore, pure devotees can understand the Supreme Personality of Godhead, but demons, because of their miscreant behavior, cannot understand the Lord, in spite of seeing the many revealed scriptures and the uncommon activities of the Lord.





TEXT 90





asura-svabhāve kṛṣṇe kabhu nāhi jāne



lukāite nāre kṛṣṇa bhakta-jana-sthāne



SYNONYMS



*asura*-svabhāve-those whose nature is demoniac; *kṛṣṇe*-Lord Kṛṣṇa; *kabhu*-at any time; *nāhi*-not; *jāne*-know; *lukāite*-to hide; *nāre*-is not able; *kṛṣṇa*-Lord Kṛṣṇa; *bhakta-jana*-of pure devotees; *sthāne*-in a place.



TRANSLATION



Those whose nature is demoniac cannot know Kṛṣṇa at any time, but He cannot hide Himself from His pure devotees.



PURPORT



People who develop the nature of asuras like Rāvaṇa and Hiraṇyakaśipu can never know Kṛṣṇa, the Personality of Godhead, by challenging the authority of Godhead. But Śrī Kṛṣṇa cannot hide Himself from His pure devotees.





TEXT 91





dvau bhūta-sargau loke 'smin



daiva āsura eva ca



viṣṇu-bhaktaḥ smṛto daiva



āsuras tad-viparyayaḥ



SYNONYMS



*dvau*-two; *bhūta*-of the living beings; *sargau*-dispositions; *loke*-in the world; *asmin*-in this; *daivaḥ*-godly; *āsuraḥ*-demoniac; *eva*-certainly; *ca*-and; *viṣṇu-bhaktaḥ*-a devotee of Lord Viṣṇu; *smṛtaḥ*-remembered; *daivaḥ*-godly; *āsuraḥ*-demoniac; *tat-viparyayaḥ*-the opposite of that.



TRANSLATION



"There are two classes of men in the created world. One consists of the demoniac and the other of the godly. The devotees of Lord Viṣṇu are the godly, whereas those who are just the opposite are called demons."



PURPORT



This is a verse from the *Padma Purāṇa*. Viṣṇu-bhaktas, or devotees in Kṛṣṇa consciousness, are known as devas (demigods). Atheists, who do not believe in God or who declare themselves God, are asuras (demons). Asuras always engage in atheistic material activities, exploring ways to utilize the resources of matter to enjoy sense gratification. The viṣṇu-bhaktas, Kṛṣṇa conscious devotees, are also active, but their objective is to satisfy the Supreme Personality of Godhead by devotional service. Superficially both classes may appear to work in the same way, but their purposes are completely opposite because of a difference in consciousness. Asuras work for personal sense gratification, whereas devotees work for the satisfaction of the Supreme Lord. Both work conscientiously, but their motives are different.





The Kṛṣṇa consciousness movement is meant for devas, or devotees. Demons cannot take part in Kṛṣṇa conscious activities, nor can devotees in Kṛṣṇa consciousness take part in demoniac activities or work like cats and dogs simply for sense gratification. Such activity does not appeal to those in Kṛṣṇa consciousness. Devotees accept only the bare necessities of life to keep themselves fit to act in Kṛṣṇa consciousness. The balance of their energy is used for developing Kṛṣṇa consciousness, through which one can be transferred to the abode of Kṛṣṇa by always thinking of Him, even at the point of death.





TEXT 92





ācārya gosāñi prabhura bhakta-avatāra



kṛṣṇa-avatāra-hetu yāṅhāra huṅkāra



SYNONYMS



*ācārya gosāñi*-Advaita Ācārya Gosāñi; *prabhura*-of the Lord; *bhakta*-avatāra-incarnation of a devotee; *kṛṣṇa*-of Lord Kṛṣṇa; *avatāra*-of the incarnation; *hetu*-the cause; *yāṅhāra*-whose; *huṅkāra*-loud calls.



TRANSLATION



Advaita Ācārya Gosvāmī is an incarnation of the Lord as a devotee. His loud calling was the cause for Kṛṣṇa's incarnation.





TEXT 93





kṛṣṇa yadi pṛthivīte karena avatāra



prathame karena guru-vargera sañcāra



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *yadi*-if; *pṛthivīte*-on the earth; *karena*-makes; *avatāra*-incarnation; *prathame*-first; *karena*-makes; *guru-vargera*-of the group of respectable predecessors; *sañcāra*-the advent.



TRANSLATION



Whenever Śrī Kṛṣṇa desires to manifest His incarnation on earth, first He creates the incarnations of His respectable predecessors.





TEXT 94





pitā mātā guru ādi yata mānya-gaṇa



prathame karena sabāra pṛthivīte janama



SYNONYMS



*pitā*-father; *mātā*-mother; *guru*-spiritual master; *ādi*-headed by; *yata*-all; *mānya*-gaṇa-respectable members; *prathame*-first; *karena*-He makes; *sabāra*-of all of them; *pṛthivīte*-on earth; *janama*-the births.



TRANSLATION



Thus respectable personalities such as His father, mother and spiritual master all take birth on earth first.





TEXT 95





mādhava-īśvara-purī, śacī, jagannātha



advaita ācārya prakaṭa hailā sei sātha



SYNONYMS



*mādhava*-Mādhavendra Purī; *īśvara*-purī-Īśvara Purī; śacī-Śacīmātā; *jagannātha*-Jagannātha Miśra; *advaita ācārya*-Advaita Ācārya; *prakaṭa*-manifested; *hailā*-were; *sei*-this; *sātha*-with.



TRANSLATION



Mādhavendra Purī, Īśvara Purī, Śrīmatī Śacīmātā and Śrīla Jagannātha Miśra all appeared with Śrī Advaita Ācārya.



PURPORT



Whenever the Supreme Personality of Godhead descends in His human form, He sends ahead all His devotees, who act as His father, teacher and associates in many roles. Such personalities appear before the descent of the Supreme Personality of Godhead. Before the appearance of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, there appeared His devotees like Śrī Mādhavendra Purī; His spiritual master, Śrī Īśvara Purī; His mother, Śrīmatī Śacīdevī; His father, Śrī Jagannātha Miśra; and Śrī Advaita Ācārya.





TEXT 96





prakaṭiyā dekhe ācārya sakala saṁsāra



kṛṣṇa-bhakti gandha-hīna viṣaya-vyavahāra



SYNONYMS



*prakaṭiyā*-manifesting; *dekhe*-He saw; *ācārya*-Advaita Ācārya; *sakala*-all; *saṁsāra*-material existence; *kṛṣṇa-bhakti*-of devotion to Lord Kṛṣṇa; *gandha*-hīna-without a trace; *viṣaya*-of the sense objects; *vyavahāra*-affairs.



TRANSLATION



Advaita Ācārya having appeared, He found the world devoid of devotional service to Śrī Kṛṣṇa because people were engrossed in material affairs.





TEXT 97





keha pāpe, keha puṇye kare viṣaya-bhoga



bhakti-gandha nāhi, yāte yāya bhava-roga



SYNONYMS



*keha*-someone; *pāpe*-in sinful activities; *keha*-someone; *puṇye*-in pious activities; *kare*-do; *viṣaya*-of the sense objects; *bhoga*-enjoyment; *bhakti-gandha*-a trace of devotional service; *nāhi*-there is not; *yāte*-by which; *yāya*-goes away; *bhava-roga*-the disease of material existence.



TRANSLATION



Everyone was engaged in material enjoyment, whether sinfully or virtuously. No one was interested in the transcendental service of the Lord, which can give total relief from the repetition of birth and death.



PURPORT



Advaita Ācārya saw the entire world to be engaged in activities of material piety and impiety, without a trace of devotional service or Kṛṣṇa consciousness anywhere. The fact is that in this material world there is no scarcity of anything except Kṛṣṇa consciousness. Material necessities are supplied by the mercy of the Supreme Lord. We sometimes feel scarcity because of our mismanagement, but the real problem is that people are out of touch with Kṛṣṇa consciousness. Everyone is engaged in material sense gratification, but people have no plan for making an ultimate solution to their real problems, namely, birth, disease, old age and death. These four material miseries are called bhava-roga, or material diseases. They can be cured only by Kṛṣṇa consciousness. Therefore Kṛṣṇa consciousness is the greatest benediction for human society.





TEXT 98





loka-gati dekhi' ācārya karuṇa-hṛdaya



vicāra karena, lokera kaiche hita haya



SYNONYMS



*loka-gati*-the course of the world; *dekhi'*-seeing; *ācārya*-Advaita Ācārya; *karuṇa*-hṛdaya-compassionate heart; *vicāra karena*-considers; *lokera*-of the world; *kaiche*-how; *hita*-welfare; *haya*-there is.



TRANSLATION



Seeing the activities of the world, the Ācārya felt compassion and began to ponder how He could act for the people's benefit.



PURPORT



This sort of serious interest in the welfare of the public makes one a bona fide ācārya. An ācārya does not exploit his followers. Since the ācārya is a confidential servitor of the Lord, his heart is always full of compassion for humanity in its suffering. He knows that all suffering is due to the absence of devotional service to the Lord, and therefore he always tries to find ways to change people's activities, making them favorable for the attainment of devotion. That is the qualification of an ācārya. Although Śrī Advaita Prabhu Himself was powerful enough to do the work, as a submissive servitor He thought that without the personal appearance of the Lord, no one could improve the fallen condition of society.





In the grim clutches of māyā, the first-class prisoners of this material world wrongly think themselves happy because they are rich, powerful, resourceful and so on. These foolish creatures do not know that they are nothing but play dolls in the hands of material nature and that at any moment material nature's pitiless intrigues can crush to dust all their plans for godless activities. Such foolish prisoners cannot see that however they improve their position by artificial means, the calamities of repeated birth, death, disease and old age are always beyond the jurisdiction of their control. Foolish as they are, they neglect these major problems of life and busy themselves with false things that cannot help them solve their real problems. They know that they do not want to suffer death or the pangs of disease and old age, but under the influence of the illusory energy, they are grossly negligent and therefore do nothing to solve the problems. This is called māyā. People held in the grip of māyā are thrown into oblivion after death, and as a result of their karma, in the next life they become dogs or gods, although most of them become dogs. To become gods in the next life, they must engage in the devotional service of the Supreme Personality of Godhead; otherwise, they are sure to become dogs or hogs in terms of the laws of nature.



The third-class prisoners, being less materially opulent than the first-class prisoners, endeavor to imitate them, for they also have no information of the real nature of their imprisonment. Thus they also are misled by the illusory material nature. The function of the ācārya, however, is to change the activities of both the first-class and third-class prisoners for their real benefit. This endeavor makes him a very dear devotee of the Lord, who says clearly in the *Bhagavad-gītā* that no one in human society is dearer to Him than a devotee who constantly engages in His service by finding ways to preach the message of Godhead for the real benefit of the world. The so-called ācāryas of the Age of Kali are more concerned with exploiting the resources of their followers than mitigating their miseries; but Śrī Advaita Prabhu, as an ideal ācārya, was concerned with improving the condition of the world situation.





TEXT 99





āpani śrī-kṛṣṇa yadi karena avatāra



āpane ācari' bhakti karena pracāra



SYNONYMS



*āpani*-Himself; *śrī-kṛṣṇa*-Lord Kṛṣṇa; *yadi*-if; *karena*-He makes; *avatāra*-incarnation; *āpane*-Himself; *ācari'*-practicing; *bhakti*-devotional service; *karena*-does; *pracāra*-propagation.



TRANSLATION



[Advaita Ācārya thought:] "If Śrī Kṛṣṇa were to appear as an incarnation, He Himself could preach devotion by His personal example.





TEXT 100





nāma vinu kali-kāle dharma nāhi āra



kali-kāle kaiche habe kṛṣṇa avatāra



SYNONYMS



*nāma vinu*-except for the holy name; *kali-kāle*-in the Age of Kali; *dharma*-religion; *nāhi*-there is not; *āra*-another; *kali-kāle*-in the Age of Kali; *kaiche*-how; *habe*-there will be; *kṛṣṇa*-Lord Kṛṣṇa; *avatāra*-incarnation.



TRANSLATION



"In this Age of Kali there is no religion other than the chanting of the holy name of the Lord, but how in this age will the Lord appear as an incarnation?





TEXT 101





śuddha-bhāve kariba kṛṣṇera ārādhana



nirantara sadainye kariba nivedana



SYNONYMS



*śuddha-bhāve*-in a purified state of mind; *kariba*-I shall do; *kṛṣṇera*-of Lord Kṛṣṇa; *ārādhana*-worship; *nirantara*-constantly; *sa-dainye*-in humility; *kariba*-I shall make; *nivedana*-request.



TRANSLATION



"I shall worship Kṛṣṇa in a purified state of mind. I shall constantly petition Him in humbleness.





TEXT 102





āniyā kṛṣṇere karoṅ kīrtana sañcāra



tabe se 'advaita' nāma saphala āmāra



SYNONYMS



*āniyā*-bringing; *kṛṣṇere*-Lord Kṛṣṇa; *karoṅ*-I make; *kīrtana*-chanting of the holy name; *sañcāra*-advent; *tabe*-then; *se*-this; *advaita*-nondual; *nāma*-name; *sa*-phala-fulfilled; *āmāra*-My.



TRANSLATION



"My name, 'Advaita,' will be fitting if I am able to induce Kṛṣṇa to inaugurate the movement of the chanting of the holy name."



PURPORT



The nondualist Māyāvādī philosopher who falsely believes that he is nondifferent from the Lord is unable to call Him like Advaita Prabhu. Advaita Prabhu is nondifferent from the Lord, yet in His relationship with the Lord He does not merge in Him but eternally renders service unto Him as a plenary portion. This is inconceivable for Māyāvādīs because they think in terms of mundane sense perception and therefore think that nondualism necessitates losing one's separate identity. It is clear from this verse, however, that Advaita Prabhu, although retaining His separate identity, is nondifferent from the Lord.





Śrī Caitanya Mahāprabhu preached the philosophy of inconceivable, simultaneous oneness with the Lord and difference from Him. Conceivable dualism and monism are conceptions of the imperfect senses, which are unable to reach the Transcendence because the Transcendence is beyond the conception of limited potency. The actions of Śrī Advaita Prabhu, however, give tangible proof of inconceivable nondualism. One who therefore surrenders unto Śrī Advaita Prabhu can easily follow the philosophy of inconceivable, simultaneous dualism and monism.





TEXT 103





kṛṣṇa vaśa karibena kon ārādhane



vicārite eka śloka āila tāṅra mane



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *vaśa karibena*-shall propitiate; *kon ārādhane*-by what worship; *vicārite*-while considering; *eka*-one; *śloka*-verse; *āila*-came; *tāṅra*-of Him; *mane*-in the mind.



TRANSLATION



While He was thinking about how to propitiate Kṛṣṇa by worship, the following verse came to His mind.





TEXT 104





tulasī-dala-mātreṇa



jalasya culukena vā



vikrīṇīte svam ātmānaṁ



bhaktebhyo bhakta-vatsalaḥ



SYNONYMS



*tulasī*-of tulasī; *dala*-a leaf; *mātreṇa*-by only; *jalasya*-of water; *culukena*-by a palmful; *vā*-and; *vikrīṇīte*-sells; *svam*-His own; *ātmānam*-self; *bhaktebhyaḥ*-unto the devotees; *bhakta-vatsalaḥ*-Lord Kṛṣṇa, who is affectionate to His devotees.



TRANSLATION



"Śrī Kṛṣṇa, who is very affectionate toward His devotees, sells Himself to a devotee who offers Him merely a tulasī leaf and a palmful of water."



PURPORT



This is a verse from the Gautamīya-tantra.





ei ślokārtha ācārya karena vicāraṇa



kṛṣṇake tulasī-jala deya yei jana



tāra ṛṇa śodhite kṛṣṇa karena cintana--



'jala-tulasīra sama kichu ghare nāhi dhana'



SYNONYMS



*ei*-this; *śloka*-of the verse; *artha*-the meaning; *ācārya*-Advaita Ācārya; *karena*-does; *vicāraṇa*-considering; *kṛṣṇake*-to Lord Kṛṣṇa; *tulasī*-jala-tulasī and water; *deya*-gives; *yei jana*-that person who; *tāra*-to Him; *ṛṇa*-the debt; *śodhite*-to pay; *kṛṣṇa*-Lord Kṛṣṇa; *karena*-does; *cintana*-thinking; *jala*-tulasīra sama-equal to water and tulasī; *kichu*-any; *ghare*-in the house; *nāhi*-there is not; *dhana*-wealth.



TRANSLATION



Advaita Ācārya considered the meaning of the verse in this way: Not finding any way to repay the debt He owes to one who offers Him a tulasī leaf and water, Lord Kṛṣṇa thinks, "There is no wealth in My possession that is equal to a tulasī leaf and water."





TEXT 107





tabe ātmā veci' kare ṛṇera śodhana



eta bhāvi' ācārya karena ārādhana



SYNONYMS



*tabe*-then; *ātmā*-Himself; *veci'*-selling; *kare*-does; *ṛṇera*-of the debt; *śodhana*-payment; *eta*-thus; *bhāvi'*-thinking; *ācārya*-Advaita Ācārya; *karena*-does; *ārādhana*-worshiping.



TRANSLATION



Thus the Lord liquidates the debt by offering Himself to the devotee. Considering this, the Ācārya began worshiping the Lord.



PURPORT



Through devotional service one can easily please Lord Kṛṣṇa with a leaf of the tulasī plant and a little water. As the Lord says in the *Bhagavad-gītā* (9.26), a leaf, a flower, a fruit or some water (patraṁ puṣpaṁ phalaṁ toyam), when offered with devotion, very much pleases Him. He universally accepts the services of His devotees. Even the poorest of devotees in any part of the world can secure a small flower, fruit or leaf and a little water, and if these offerings, and especially tulasī leaves and Ganges water, are offered to Kṛṣṇa with devotion, He is very satisfied. It is said that Kṛṣṇa is so pleased by such devotional service that He offers Himself to His devotee in exchange for it. Śrīla Advaita Ācārya knew this fact, and therefore He decided to call for the Personality of Godhead Kṛṣṇa to descend by worshiping the Lord with tulasī leaves and the water of the Ganges.





TEXT 108





gaṅgā-jala, tulasī-mañjarī anukṣaṇa



kṛṣṇa-pāda-padma bhāvi' kare samarpaṇa



SYNONYMS



*gaṅgā-jala*-the water of the Ganges; *tulasī*-mañjarī-buds of the tulasī plant; *anukṣaṇa*-constantly; *kṛṣṇa*-of Lord Kṛṣṇa; *pāda*-padma-lotus feet; *bhāvi'*-thinking of; *kare*-does; *samarpaṇa*-offering.



TRANSLATION



Thinking of the lotus feet of Śrī Kṛṣṇa, He constantly offered tulasī buds in water from the Ganges.





TEXT 109





kṛṣṇera āhvāna kare kariyā huṅkāra



e-mate kṛṣṇere karāila avatāra



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *āhvāna*-invitation; *kare*-makes; *kariyā*-making; *huṅkāra*-loud shouts; *e-mate*-in this way; *kṛṣṇere*-Lord Kṛṣṇa; *karāila*-caused to make; *avatāra*-incarnation.



TRANSLATION



He appealed to Śrī Kṛṣṇa with loud calls and thus made it possible for Kṛṣṇa to appear.





TEXT 110





caitanyera avatāre ei mukhya hetu



bhaktera icchāya avatare dharma-setu



SYNONYMS



*caitanyera*-of Lord Caitanya Mahāprabhu; *avatāre*-in the incarnation; *ei*-this; *mukhya*-principal; *hetu*-cause; *bhaktera*-of the devotee; *icchāya*-by the desire; *avatare*-He descends; *dharma*-setu-protector of religion.



TRANSLATION



Therefore the principal reason for Śrī Caitanya's descent is this appeal by Advaita Ācārya. The Lord, the protector of religion, appears by the desire of His devotee.





TEXT 111





tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja



āsse śrutekṣita-patho nanu nātha puṁsām



yad yad dhiyā ta urugāya vibhāvayanti



tat tad vapuḥ praṇayase sad-anugrahāya



SYNONYMS



*tvam*-You; *bhakti-yoga*-by devotional service; *paribhāvita*-saturated; *hṛt*-of the heart; *saroje*-on the lotus; *āsse*-dwell; *śruta*-heard; *īkṣita*-seen; *pathaḥ*-whose path; *nanu*-certainly; *nātha*-O Lord; *puṁsām*-by the devotees; *yat yat*-whatever; *dhiyā*-by the mind; *te*-they; *uru-gāya*-O Lord, who are glorified in excellent ways; *vibhāvayanti*-contemplate upon; *tat tat*-that; *vapuḥ*-form; *praṇayase*-You manifest; *sat*-to Your devotees; *anugrahāya*-to show favor.



TRANSLATION



"O my Lord, You always dwell in the vision and hearing of Your pure devotees. You also live in their lotuslike hearts, which are purified by devotional service. O my Lord, who are glorified by exalted prayers, You show special favor to Your devotees by manifesting Yourself in the eternal forms in which they welcome You."



PURPORT



This text from *Śrīmad-Bhāgavatam* (3.9.11) is a prayer by Lord Brahmā to the Supreme Personality of Godhead Kṛṣṇa for His blessings in the work of creation. Knowledge of the Supreme Personality of Godhead can be understood from the descriptions of the Vedic scriptures. For example, the Brahma-saṁhitā (5.29) describes that in the abode of Lord Kṛṣṇa, which is made of cintāmaṇi (touchstone), the Lord, acting as a cowherd boy, is served by hundreds and thousands of goddesses of fortune. Māyāvādīs think that the devotees have imagined the form of Kṛṣṇa, but the authentic Vedic scriptures have actually described Kṛṣṇa and His various transcendental forms.





The word śruta in śrutekṣita-pathaḥ refers to the *Vedas*, and īkṣita indicates that the way to understand the Supreme Personality of Godhead is by proper study of the Vedic scriptures. One cannot imagine something about God or His form. Such imagination is not accepted by those who are serious about enlightenment. Here Brahmā says that one can know Kṛṣṇa through the path of properly understanding the Vedic texts. If by studying the form, name, qualities, pastimes and paraphernalia of the Supreme Godhead one is attracted to the Lord, he can execute devotional service, and the form of the Lord will be impressed in his heart and remain transcendentally situated there. Unless a devotee actually develops transcendental love for the Lord, it is not possible for him to think always of the Lord within his heart. Such constant thought of the Lord is the sublime perfection of the yogic process, as the *Bhagavad-gītā* confirms in the Sixth Chapter (47), stating that anyone absorbed in such thought is the best of all yogīs. Such transcendental absorption is known as samādhi. A pure devotee who is always thinking of the Supreme Personality of Godhead is the person qualified to see the Lord.



One cannot speak of Urugāya (the Lord, who is glorified by sublime prayers) unless one is transcendentally elevated. The Lord has innumerable forms, as the Brahma-saṁhitā confirms (advaitam acyutam anādim ananta-rūpam). The Lord expands Himself in innumerable svāṁśa forms. When a devotee, hearing about these innumerable forms, becomes attached to one and always thinks of Him, the Lord appears to him in that form. Lord Kṛṣṇa is especially pleasing to devotees in whose heart He is always present because of their highly elevated transcendental love.





TEXT 112





ei ślokera artha kahi saṅkṣepera sāra



bhaktera icchāya kṛṣṇera sarva avatāra



SYNONYMS



*ei*-this; *ślokera*-of the verse; *artha*-the meaning; *kahi*-I relate; *saṅkṣepera*-of conciseness; *sāra*-the pith; *bhaktera*-of the devotee; *icchāya*-by the desire; *kṛṣṇera*-of Lord Kṛṣṇa; *sarva*-all; *avatāra*-incarnations.



TRANSLATION



The essence of the meaning of this verse is that Lord Kṛṣṇa appears in all His innumerable eternal forms because of the desires of His pure devotees.





TEXT 113





caturtha ślokera artha haila suniścite



avatīrṇa hailā gaura prema prakāśite



SYNONYMS



*caturtha*-fourth; *ślokera*-of the verse; *artha*-the meaning; *haila*-was; *su-niścite*-very surely; *avatīrṇa hailā*-incarnated; *gaura*-Lord Caitanya Mahāprabhu; *prema*-love of God; *prakāśite*-to manifest.



TRANSLATION



Thus I have surely determined the meaning of the fourth verse. Lord Gaurāṅga [Lord Caitanya] appeared as an incarnation to preach unalloyed love of God.





TEXT 114





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet of; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; *kṛṣṇa*-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Ādi-līlā*, Third Chapter, describing the causes for the descent of Lord Caitanya Mahāprabhu.





Chapter 4



The Confidential Reasons for Lord Caitanya's Appearance



In this chapter of the epic *Caitanya-caritāmṛta*, Kṛṣṇadāsa Kavirāja Gosvāmī has stressed that Lord Caitanya appeared for three principal purposes of His own. The first purpose was to relish the position of Śrīmatī Rādhārāṇī, who is the prime reciprocator of transcendental love of Śrī Kṛṣṇa. Lord Kṛṣṇa is the reservoir of transcendental loving transactions with Śrīmatī Rādhārāṇī. The subject of those loving transactions is the Lord Himself, and Rādhārāṇī is the object. Thus the subject, the Lord, wanted to relish the loving mellow in the position of the object, Rādhārāṇī.



The second reason for His appearance was to understand the transcendental mellow of Himself. Lord Kṛṣṇa is all sweetness. Rādhārāṇī's attraction for Kṛṣṇa is sublime, and to experience that attraction and understand the transcendental sweetness of Himself, He accepted the mentality of Rādhārāṇī.



The third reason that Lord Caitanya appeared was to enjoy the bliss tasted by Rādhārāṇī. The Lord thought that undoubtedly Rādhārāṇī enjoyed His company and He enjoyed the company of Rādhārāṇī, but the exchange of transcendental mellow between the spiritual couple was more pleasing to Śrīmatī Rādhārāṇī than to Śrī Kṛṣṇa. Rādhārāṇī felt more transcendental pleasure in the company of Kṛṣṇa than He could understand without taking Her position, but for Śrī Kṛṣṇa to enjoy in the position of Śrīmatī Rādhārāṇī was impossible because that position was completely foreign to Him. Kṛṣṇa is the transcendental male, and Rādhārāṇī is the transcendental female. Therefore, to know the transcendental pleasure of loving Kṛṣṇa, Lord Kṛṣṇa Himself appeared as Lord Caitanya, accepting the emotions and bodily luster of Śrīmatī Rādhārāṇī.



Lord Caitanya appeared to fulfill these confidential desires and also to preach the special significance of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and to answer the call of Advaita Prabhu. These were secondary reasons.



Śrī Svarūpa Dāmodara Gosvāmī was the principal figure among Lord Caitanya's confidential devotees. The records of his diary have revealed these confidential purposes of the Lord. These revelations have been confirmed by the statements of Śrīla Rūpa Gosvāmī in his various prayers and poems.



This chapter also specifically describes the difference between lust and love. The transactions of Kṛṣṇa and Rādhā are completely different from material lust. Therefore the author has very clearly distinguished between them.





TEXT 1





śrī-caitanya-prasādena



tad-rūpasya vinirṇayam



bālo 'pi kurute śāstraṁ



dṛṣṭvā vraja-vilāsinaḥ



SYNONYMS



*śrī-caitanya-prasādena*-by the mercy of Lord Caitanya Mahāprabhu; *tat*-of Him; *rūpasya*-of the form; *vinirṇayam*-complete determination; *bālaḥ*-a child; *api*-even; *kurute*-makes; *śāstram*-the revealed scriptures; *dṛṣṭvā*-having seen; *vraja-vilāsinaḥ*-who enjoys the pastimes of Vraja.



TRANSLATION



By the mercy of Lord Caitanya Mahāprabhu, even a foolish child can fully describe the real nature of Lord Kṛṣṇa, the enjoyer of the pastimes of Vraja, according to the vision of the revealed scriptures.



PURPORT



One can ascertain the meaning of this Sanskrit śloka only when one is endowed with the causeless mercy of Lord Caitanya. Lord Śrī Kṛṣṇa, being the absolute Personality of Godhead, cannot be exposed to the mundane instruments of vision. He reserves the right not to be exposed by the intellectual feats of nondevotees. Notwithstanding this truth, even a small child can easily understand Lord Śrī Kṛṣṇa and His transcendental pastimes in the land of Vṛndāvana by the grace of Lord Caitanya Mahāprabhu.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glory; *śrī-caitanya*-to Lord Caitanya; *jaya*-all glory; *nityānanda*-to Lord Nityānanda; *jaya*-all glory; *advaita-candra*-to Advaita Ācārya; *jaya*-all glory; *gaura-bhakta-vṛnda*-to the devotees of Lord Caitanya Mahāprabhu.



TRANSLATION



All glory to Lord Caitanya Mahāprabhu. All glory to Lord Nityānanda. All glory to Śrī Advaita Ācārya. And all glory to all the devotees of Lord Caitanya.





TEXT 3





caturtha ślokera artha kaila vivaraṇa



pañcama ślokera artha śuna bhakta-gaṇa



SYNONYMS



*caturtha*-fourth; *ślokera*-of the verse; *artha*-the meaning; *kaila*-made; *vivaraṇa*-description; *pañcama*-fifth; *ślokera*-of the verse; *artha*-the meaning; *śuna*-please hear; *bhakta-gaṇa*-O devotees.



TRANSLATION



I have described the meaning of the fourth verse. Now, O devotees, kindly hear the explanation of the fifth verse.





TEXT 4





mūla-ślokera artha karite prakāśa



artha lāgāite āge kahiye ābhāsa



SYNONYMS



*mūla*-original; *ślokera*-of the verse; *artha*-the meaning; *karite*-to make; *prakāśa*-revelation; *artha*-the meaning; *lāgāite*-to touch; *āge*-first; *kahiye*-I shall speak; *ābhāsa*-hint.



TRANSLATION



Just to explain the original verse, I shall first suggest its meaning.





TEXT 5





caturtha ślokera artha ei kaila sāra



prema-nāma pracārite ei avatāra



SYNONYMS



*caturtha*-fourth; *ślokera*-of the verse; *artha*-the meaning; *ei*-this; *kaila*-gave; *sāra*-essence; *prema*-love of Godhead; *nāma*-the holy name; *pracārite*-to propagate; *ei*-this; *avatāra*-incarnation.



TRANSLATION



I have given the essential meaning of the fourth verse: this incarnation descends to propagate the chanting of the holy name and spread love of God.





TEXT 6





satya ei hetu, kintu eho bahiraṅga



āra eka hetu, śuna, āche antaraṅga



SYNONYMS



*satya*-true; *ei*-this; *hetu*-reason; *kintu*-but; *eho*-this; *bahiraṅga*-external; *āra*-another; *eka*-one; *hetu*-reason; *śuna*-please hear; *āche*-is; *antaraṅga*-internal.



TRANSLATION



Although this is true, this is but the external reason for the Lord's incarnation. Please hear one other reason-the confidential reason-for the Lord's appearance.



PURPORT



In the Third Chapter, fourth verse, it has been clearly said that Lord Caitanya appeared in order to distribute love of Kṛṣṇa and the chanting of His transcendental holy name, Hare Kṛṣṇa. That was the secondary purpose of Lord Caitanya's appearance. The real reason is different, as we shall see in this chapter.





TEXT 7





pūrve yena pṛthivīra bhāra haribāre



kṛṣṇa avatīrṇa hailā śāstrete pracāre



SYNONYMS



*pūrve*-previously; *yena*-as; *pṛthivīra*-of the earth; *bhāra*-burden; *haribāre*-to take away; *kṛṣṇa*-Lord Kṛṣṇa; *avatīrṇa*-incarnated; *hailā*-was; *śāstrete*-the scriptures; *pracāre*-proclaim.



TRANSLATION



The scriptures proclaim that Lord Kṛṣṇa previously descended to take away the burden of the earth.





TEXT 8





svayaṁ-bhagavānera karma nahe bhāra-haraṇa



sthiti-kartā viṣṇu karena jagat-pālana



SYNONYMS



*svayam-bhagavānera*-of the original Supreme Personality of Godhead; *karma*-the business; *nahe*-is not; *bhāra*-haraṇa-taking away the burden; *sthiti-kartā*-the maintainer; *viṣṇu*-Lord Viṣṇu; *karena*-does; *jagat*-pālana-protection of the universe.



TRANSLATION



To take away this burden, however, is not the work of the Supreme Personality of Godhead. The maintainer, Lord Viṣṇu, is the one who protects the universe.





TEXT 9





kintu kṛṣṇera yei haya avatāra-kāla



bhāra-haraṇa-kāla tāte ha-ila miśāla



SYNONYMS



*kintu*-but; *kṛṣṇera*-of Lord Kṛṣṇa; *yei*-that which; *haya*-is; *avatāra*-of incarnation; *kāla*-the time; *bhāra-haraṇa*-of taking away the burden; *kāla*-the time; *tāte*-in that; *ha*-ila-there was; *miśāla*-mixture.



TRANSLATION



But the time to lift the burden of the world mixed with the time for Lord Kṛṣṇa's incarnation.



PURPORT



We have information from the *Bhagavad-gītā* that the Lord appears at particular intervals to adjust a time-worn spiritual culture. Lord Śrī Kṛṣṇa appeared at the end of Dvāpara-yuga to regenerate the spiritual culture of human society and also to manifest His transcendental pastimes. Viṣṇu is the authorized Lord who maintains the created cosmos, and He is also the principal Deity who makes adjustments for improper administration in the cosmic creation. Śrī Kṛṣṇa is the primeval Lord, and He appears not to make such administrative adjustments but only to exhibit His transcendental pastimes and thus attract the fallen souls back home, back to Godhead.





However, the time for administrative rectification and the time for Lord Śrī Kṛṣṇa's appearance coincided at the end of the last Dvāpara-yuga. Therefore when Śrī Kṛṣṇa appeared, Viṣṇu, the Lord of maintenance, also merged in Him because all the plenary portions and parts of the absolute Personality of Godhead merge in Him during His appearance.





TEXT 10





pūrṇa bhagavān avatare yei kāle



āra saba avatāra tāṅte āsi' mile



SYNONYMS



*pūrṇa*-full; *bhagavān*-the Supreme Personality of Godhead; *avatare*-incarnates; *yei*-that; *kāle*-at the time; *āra*-other; *saba*-all; *avatāra*-incarnations; *tāṅte*-in Him; *āsi'*-coming; *mile*-meet.



TRANSLATION



When the complete Supreme Personality of Godhead descends, all other incarnations of the Lord meet together within Him.





TEXTS 11-12





nārāyaṇa, catur-vyūha, matsyādy-avatāra



yuga-manvantarāvatāra, yata āche āra



sabe āsi' kṛṣṇa-aṅge haya avatīrṇa



aiche avatare kṛṣṇa bhagavān pūrṇa



SYNONYMS



*nārāyaṇa*-Lord Nārāyaṇa; *catuḥ-vyūha*-the four expansions; *matsya-ādi*-beginning with Matsya; *avatāra*-the incarnations; *yuga-manv-antara-avatāra*-the yuga and manv-antara incarnations; *yata*-as many as; *āche*-there are; *āra*-other; *sabe*-all; *āsi'*-coming; *kṛṣṇa-aṅge*-in the body of Lord Kṛṣṇa; *haya*-are; *avatīrṇa*-incarnated; *aiche*-in this way; *avatare*-incarnates; *kṛṣṇa*-Lord Kṛṣṇa; *bhagavān*-the Supreme Personality of Godhead; *pūrṇa*-full.



TRANSLATION



Lord Nārāyaṇa, the four primary expansions [Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha], Matsya and the other līlā incarnations, the yuga-avatāras, the manv-antara incarnations and as many other incarnations as there are-all descend in the body of Lord Kṛṣṇa. In this way the complete Supreme Godhead, Lord Kṛṣṇa Himself, appears.





TEXT 13





ataeva viṣṇu takhana kṛṣṇera śarīre



viṣṇu-dvāre kare kṛṣṇa asura-saṁhāre



SYNONYMS



*ataeva*-therefore; *viṣṇu*-Lord Viṣṇu; *takhana*-at that time; *kṛṣṇera*-of Lord Kṛṣṇa; *śarīre*-in the body; *viṣṇu-dvāre*-by Lord Viṣṇu; *kare*-does; *kṛṣṇa*-Lord Kṛṣṇa; *asura*-saṁhāre-killing the demons.



TRANSLATION



At that time, therefore, Lord Viṣṇu is present in the body of Lord Kṛṣṇa, and Lord Kṛṣṇa kills the demons through Him.





TEXT 14





ānuṣaṅga-karma ei asura-māraṇa



ye lāgi' avatāra, kahi se mūla kāraṇa



SYNONYMS



*ānuṣaṅga*-karma-secondary work; *ei*-this; *asura*-of the demons; *māraṇa*-killing; *ye*-that; *lāgi'*-for; *avatāra*-the incarnation; *kahi*-I shall speak; *se*-the; *mūla*-root; *kāraṇa*-cause.



TRANSLATION



Thus the killing of the demons is but secondary work. I shall now speak of the main reason for the Lord's incarnation.





TEXTS 15-16





prema-rasa-niryāsa karite āsvādana



rāga-mārga bhakti loke karite pracāraṇa



rasika-śekhara kṛṣṇa parama-karuṇa



ei dui hetu haite icchāra udgama



SYNONYMS



*prema-rasa*-of the mellow of love of God; *niryāsa*-the essence; *karite*-to do; *āsvādana*-tasting; *rāga-mārga*-the path of spontaneous attraction; *bhakti*-devotional service; *loke*-in the world; *karite*-to do; *pracāraṇa*-propagation; *rasika-śekhara*-the supremely jubilant; *kṛṣṇa*-Lord Kṛṣṇa; *parama-karuṇa*-the most merciful; *ei*-these; *dui*-two; *hetu*-reasons; *haite*-from; *icchāra*-of desire; *udgama*-the birth.



TRANSLATION



The Lord's desire to appear was born from two reasons: He wanted to taste the sweet essence of the mellows of love of God, and He wanted to propagate devotional service in the world on the platform of spontaneous attraction. Thus He is known as supremely jubilant and as the most merciful of all.



PURPORT



During the period of Lord Kṛṣṇa's appearance, the killing of asuras or nonbelievers such as Kaṁsa and Jarāsandha was done by Viṣṇu, who was within the person of Śrī Kṛṣṇa. Such apparent killing by Lord Śrī Kṛṣṇa took place as a matter of course and was an incidental activity for Him. But the real purpose of Lord Kṛṣṇa's appearance was to stage a dramatic performance of His transcendental pastimes at Vrajabhūmi, thus exhibiting the highest limit of transcendental mellow in the exchanges of reciprocal love between the living entity and the Supreme Lord. These reciprocal exchanges of mellows are called rāga-bhakti, or devotional service to the Lord in transcendental rapture. Lord Śrī Kṛṣṇa wants to make known to all the conditioned souls that He is more attracted by rāga-bhakti than vidhi-bhakti, or devotional service under scheduled regulations. It is said in the *Vedas* (Taittirīya Upaniṣad 2.7), raso vai saḥ: the Absolute Truth is the reservoir for all kinds of reciprocal exchanges of loving sentiments. He is also causelessly merciful, and He wants to bestow upon us this privilege of rāga-bhakti. Thus He appeared as His own internal energy. He was not forced to appear by any extraneous force.





TEXT 17





aiśvarya-jñānete saba jagat miśrita



aiśvarya-śithila-preme nahi mora prīta



SYNONYMS



*aiśvarya jñānete*-with knowledge of majesty; *saba*-all; *jagat*-the universe; *miśrita*-mixed; *aiśvarya-śithila*-weakened by majesty; *preme*-in love; *nāhi*-there is not; *mora*-My; *prīta*-pleasure.



TRANSLATION



[Lord Kṛṣṇa thought:] "All the universe is filled with the conception of My majesty, but love weakened by that sense of majesty does not satisfy Me.





TEXT 18





āmāre īśvara māne, āpanāke hīna



tāra preme vaśa āmi nā ha-i adhīna



SYNONYMS



*āmāre*-Me; *īśvara*-the Lord; *māne*-regards; *āpanāke*-himself; *hīna*-low; *tāra*-of him; *preme*-by the love; *vaśa*-controlled; *āmi*-I; *nā ha*-i-am not; *adhīna*-subservient.



TRANSLATION



"If one regards Me as the Supreme Lord and himself as a subordinate, I do not become subservient to his love, nor can it control Me.





TEXT 19





āmāke ta' ye ye bhakta bhaje yei bhāve



tāre se se bhāve bhaji,--e mora svabhāve



SYNONYMS



*āmāke*-Me; *ta'*-certainly; *ye ye*-whatever; *bhakta*-devotee; *bhaje*-worships; *yei*-which; *bhāve*-in the mood; *tāre*-him; *se se*-that; *bhāve*-in the mood; *bhaji*-I reciprocate; *e*-this; *mora*-My; *svabhāve*-in the nature.



TRANSLATION



"In whatever transcendental mellow My devotee worships Me, I reciprocate with him. That is My natural behavior.



PURPORT



The Lord, by His inherent nature, reveals Himself before His devotees according to their inherent devotional service. The Vṛndāvana pastimes demonstrated that although generally people worship God with reverence, the Lord is more pleased when a devotee thinks of Him as his pet son, personal friend or most dear fiancī and renders service unto Him with such natural affection. The Lord becomes a subordinate object of love in such transcendental relationships. Such pure love of Godhead is unadulterated by any tinge of superfluous nondevotional desires and is not mixed with any sort of fruitive action or empiric philosophical speculation. It is pure and natural love of Godhead, spontaneously aroused in the absolute stage. This devotional service is executed in a favorable atmosphere freed from material affection.





TEXT 20





ye yathā māṁ prapadyante



tāṁs tathaiva bhajāmy aham



mama vartmānuvartante



manuṣyāḥ pārtha sarvaśaḥ



SYNONYMS



*ye*-all who; *yathā*-as; *mām*-unto Me; *prapadyante*-surrender; *tān*-them; *tathā*-so; *eva*-certainly; *bhajāmi*-reward; *aham*-I; *mama*-My; *vartma*-path; *anuvartante*-follow; *manuṣyāḥ*-all men; *pārtha*-O son of Pṛthā; *sarvaśaḥ*-in all respects.



TRANSLATION



" 'In whatever way My devotees surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.'



PURPORT



In the Fourth Chapter of the *Bhagavad-gītā* Lord Kṛṣṇa affirms that formerly (some 120 million years before the Battle of Kurukṣetra) He explained the mystic philosophy of the *Gītā* to the sun-god. The message was received through the chain of disciplic succession, but in course of time, the chain being broken somehow or other, Lord Śrī Kṛṣṇa appeared again and taught Arjuna the truths of the *Bhagavad-gītā*. At that time the Lord spoke this verse (Bg. 4.11) to His friend Arjuna.





TEXTS 21-22





mora putra, mora sakhā, mora prāṇa-pati



ei-bhāve yei more kare śuddha-bhakti



āpanāke baḍa māne, āmāre sama-hīna



sei bhāve ha-i āmi tāhāra adhīna



SYNONYMS



*mora*-my; *putra*-son; *mora*-my; *sakhā*-friend; *mora*-my; *prāṇa-pati*-lord of life; *ei bhāve*-in this way; *yei*-those who; *more*-unto Me; *kare*-do; *śuddha*-bhakti-pure devotion; *āpanāke*-himself; *baḍa*-great; *māne*-he regards; *āmāre*-Me; *sama*-equal; *hīna*-or lower; *sei bhāve*-in that way; *ha*-i-am; *āmi*-I; *tāhāra*-to him; *adhīna*-subordinate.



TRANSLATION



"If one cherishes pure loving devotion to Me, thinking of Me as his son, his friend or his beloved, regarding himself as great and considering Me his equal or inferior, I become subordinate to him.



PURPORT



In the *Caitanya-caritāmṛta* three kinds of devotional service are described-namely, bhakti (ordinary devotional service), śuddha-bhakti (pure devotional service) and viddha-bhakti (mixed devotional service).





When devotional service is executed with some material purpose, involving fruitive activities, mental speculations or mystic yoga, it is called mixed or adulterated devotional service. Besides bhakti-yoga, the *Bhagavad-gītā* also describes karma-yoga, jñāna-yoga and dhyāna-yoga. Yoga means linking with the Supreme Lord, which is possible only through devotion. Fruitive activities ending in devotional service, philosophical speculation ending in devotional service, and the practice of mysticism ending in devotional service are known respectively as karma-yoga, jñāna-yoga and dhyāna-yoga. But such devotional service is adulterated by the three kinds of material activities.



For those grossly engaged in identifying the body as the self, pious activity, or karma-yoga, is recommended. For those who identify the mind with the self, philosophical speculation, or jñāna-yoga, is recommended. But devotees standing on the spiritual platform have no need of such material conceptions of adulterated devotion. Adulterated devotional service does not directly aim for love of the Supreme Personality of Godhead. Therefore service performed strictly in conformity with the revealed scriptures is better than such viddha-bhakti because it is free from all kinds of material contamination. It is executed in Kṛṣṇa consciousness, solely to please the Supreme Personality of Godhead.



Those who are spontaneously devoted to the Lord and have no aims for material gain are called attracted devotees. They are spontaneously attracted to the service of the Lord, and they follow in the footsteps of self-realized souls. Their pure devotion (śuddha-bhakti), manifested from pure love of Godhead, surpasses the regulative principles of the authoritative scriptures. Sometimes loving ecstasy transcends regulative principles; such ecstasy, however, is completely on the spiritual platform and cannot be imitated. The regulative principles help ordinary devotees rise to the stage of perfect love of Godhead. Pure love for Kṛṣṇa is the perfection of pure devotion, and pure devotional service is identical with spontaneous devotional service.



Flawless execution of regulative principles is exhibited in the Vaikuṇṭha planets. By strictly executing these principles one can be elevated to the Vaikuṇṭha planets. But spontaneous pure loving service is found in Kṛṣṇaloka alone.





TEXT 23





mayi bhaktir hi bhūtānām



amṛtatvāya kalpate



diṣṭyā yad āsīn mat-sneho



bhavatīnāṁ mad-āpanaḥ



SYNONYMS



*mayi*-to Me; *bhaktiḥ*-devotional service; *hi*-certainly; *bhūtānām*-of the living beings; *amṛtatvāya*-the eternal life; *kalpate*-brings about; *diṣṭyā*-by good fortune; *yat*-which; *āsīt*-was; *mat*-for Me; *snehaḥ*-the affection; *bhavatīnām*-of all of you; *mat*-of Me; *āpanaḥ*-the obtaining.



TRANSLATION



" 'Devotional service rendered to Me by the living beings revives their eternal life. O My dear damsels of Vraja, your affection for Me is your good fortune, for it is the only means by which you have obtained My favor.'



PURPORT



Pure devotional service is represented in the activities of the residents of Vrajabhūmi (Vṛndāvana). During a solar eclipse, the Lord came from Dvārakā and met the inhabitants of Vṛndāvana at Samanta-pañcaka. The meeting was intensely painful for the damsels of Vrajabhūmi because Lord Kṛṣṇa had apparently left them to reside at Dvārakā. But the Lord obligingly acknowledged the pure devotional service of the damsels of Vraja by speaking this verse (Bhāg. 10.82.44).





TEXT 24





mātā more putra-bhāve karena bandhana



atihīna-jñāne kare lālana pālana



SYNONYMS



*mātā*-mother; *more*-Me; *putra-bhāve*-in the position of a son; *karena*-does; *bandhana*-binding; *ati-hīna-jñāne*-in thinking very poor; *kare*-does; *lālana*-nourishing; *pālana*-protecting.



TRANSLATION



"Mother sometimes binds Me as her son. She nourishes and protects Me, thinking Me utterly helpless.





TEXT 25





sakhā śuddha-sakhye kare, skandhe ārohaṇa



tumi kon baḍa loka,--tumi āmi sama



SYNONYMS



*sakhā*-the friend; *śuddha-sakhye*-in pure friendship; *kare*-does; *skandhe*-on the shoulders; *ārohaṇa*-mounting; *tumi*-You; *kon*-what; *baḍa*-big; *loka*-person; *tumi*-You; *āmi*-I; *sama*-the same.



TRANSLATION



"My friends climb on My shoulders in pure friendship, saying, 'What kind of big man are You? You and I are equal.'





TEXT 26





priyā yadi māna kari' karaye bhartsana



veda-stuti haite hare sei mora mana



SYNONYMS



*priyā*-the lover; *yadi*-if; *māna kari'*-sulking; *karaye*-does; *bhartsana*-rebuking; *veda-stuti*-the Vedic prayers; *haite*-from; *hare*-takes away; *sei*-that; *mora*-My; *mana*-mind.



TRANSLATION



"If My beloved consort reproaches Me in a sulky mood, that steals My mind from the reverent hymns of the *Vedas*.



PURPORT



According to the *Upaniṣads*, all living entities are dependent on the supreme living entity, the Personality of Godhead. As it is said (Kaṭha Upaniṣad 5.3), nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān: one eternal living entity supports all the other eternal living entities. Because the Supreme Personality of Godhead maintains all the other living entities, they remain subordinate to the Lord, even when joined with Him in the reciprocation of loving affairs.





But in the course of exchanging transcendental love of the highest purity, sometimes the subordinate devotee tries to predominate over the predominator. One who lovingly engages with the Supreme Lord as if His mother or father sometimes supersedes the position of the Supreme Personality of Godhead. Similarly, His fiancī or lover sometimes supersedes the position of the Lord. But such attempts are exhibitions of the highest love. Only out of pure love does the subordinate lover of the Supreme Personality of Godhead chide Him. The Lord, enjoying this chiding, takes it very nicely. The exhibition of natural love makes such activities very enjoyable. In worship of the Supreme Lord with veneration there is no manifestation of such natural love because the devotee considers the Lord his superior.



Regulative principles in devotional service are meant for those who have not invoked their natural love of Godhead. When natural love arises, all regulative methods are surpassed, and pure love is exhibited between the Lord and the devotee. Although on such a platform of love the devotee sometimes appears to predominate over the Lord or transgress regulative principles, such dealings are far more advanced than ordinary dealings through regulative principles with awe and veneration. A devotee who is actually free from all designations due to complete attachment in love for the Supreme exhibits spontaneous love for Godhead, which is always superior to the devotion of regulative principles.



The informal language used between lover and beloved is significant of pure affection. When devotees worship their beloved as the most venerable object, spontaneous loving sentiments are observed to be lacking. A neophyte devotee who follows the Vedic instructions that regulate those who lack pure love of Godhead may superficially seem more exalted than a devotee in spontaneous love of Godhead. But in fact such spontaneous pure love is far superior to regulated devotional service. Such pure love of Godhead is always glorious in all respects, more so than reverential devotional service rendered by a less affectionate devotee.





TEXTS 27-28





ei śuddha-bhakta lañā karimu avatāra



kariba vividha-vidha adbhuta vihāra



vaikuṇṭhādye nāhi ye ye līlāra pracāra



se se līlā kariba, yāte mora camatkāra



SYNONYMS



*ei*-these; *śuddha*-bhakta-pure devotees; *lañā*-taking; *karimu*-I shall make; *avatāra*-incarnation; *kariba*-I shall do; *vividha*-vidha-various kinds; *adbhuta*-wonderful; *vihāra*-pastimes; *vaikuṇṭha-ādye*-in the Vaikuṇṭha planets, etc.; *nāhi*-not; *ye ye*-whatever; *līlāra*-of the pastimes; *pracāra*-broadcasting; *se se*-those; *līlā*-pastimes; *kariba*-I shall perform; *yāte*-in which; *mora*-My; *camatkāra*-wonder.



TRANSLATION



"Taking these pure devotees with Me, I shall descend and sport in various wonderful ways, unknown even in Vaikuṇṭha. I shall broadcast such pastimes by which even I am amazed.



PURPORT



Lord Kṛṣṇa in the form of Lord Caitanya educates His devotees to develop progressively to the stage of pure devotional service. Thus He appears periodically as a devotee to take part in various wonderful activities depicted in His sublime philosophy and teachings.





There are innumerable Vaikuṇṭha planets in the spiritual sky, and in all of them the Lord accepts the service rendered by His eternal devotees in a reverential mood. Therefore Lord Śrī Kṛṣṇa presents His most confidential pastimes as He enjoys them in His transcendental realm. Such pastimes are so attractive that they attract even the Lord, and thus He relishes them in the form of Lord Caitanya.





TEXT 29





mo-viṣaye gopī-gaṇera upapati-bhāve



yoga-māyā karibeka āpana-prabhāve



SYNONYMS



*mo*-viṣaye-on the subject of Me; *gopī-gaṇera*-of the gopīs; *upapati*-of a paramour; *bhāve*-in the position; *yoga*-māyā-yogamāyā, Lord Kṛṣṇa's internal potency; *karibeka*-will make; *āpana*-her own; *prabhāve*-by the influence.



TRANSLATION



"The influence of yogamāyā will inspire the gopīs with the sentiment that I am their paramour.



PURPORT



Yogamāyā is the name of the internal potency that makes the Lord forget Himself and become an object of love for His pure devotee in different transcendental mellows. This yogamāyā potency creates a spiritual sentiment in the minds of the damsels of Vraja by which they think of Lord Kṛṣṇa as their paramour. This sentiment is never to be compared to mundane illicit sexual love. It has nothing to do with sexual psychology, although the pure love of such devotees seems to be sexual. One should know for certain that nothing can exist in this cosmic manifestation that has no real counterpart in the spiritual field. All material manifestations are emanations of the Transcendence. The erotic principles of amorous love reflected in mixed material values are perverted reflections of the reality of spirit, but one cannot understand the reality unless one is sufficiently educated in the spiritual science.





TEXT 30





āmiha nā jāni tāhā, nā jāne gopī-gaṇa



duṅhāra rūpa-guṇe duṅhāra nitya hare mana



SYNONYMS



*āmiha*-I; *nā jāni*-shall not know; *tāhā*-that; *nā jāne*-will not know; *gopī-gaṇa*-the gopīs; *duṅhāra*-of the two; *rūpa-guṇe*-the beauty and qualities; *duṅhāra*-of the two; *nitya*-always; *hare*-carry away; *mana*-the minds.



TRANSLATION



"Neither the gopīs nor I shall notice this, for our minds will always be entranced by one another's beauty and qualities.



PURPORT



In the spiritual sky the Vaikuṇṭha planets are predominated by Nārāyaṇa. His devotees have the same features He does, and the exchange of devotion there is on the platform of reverence. But above all these Vaikuṇṭha planets is Goloka, or Kṛṣṇaloka, where the original Personality of Godhead, Kṛṣṇa, fully manifests His pleasure potency in free loving affairs. Since the devotees in the material world know almost nothing about these affairs, the Lord desires to show these affairs to them.





In Goloka Vṛndāvana there is an exchange of love known as parakīya-rasa. It is something like the attraction of a married woman for a man other than her husband. In the material world this sort of relationship is most abominable because it is a perverted reflection of the parakīya-rasa in the spiritual world, where it is the highest kind of loving affair. Such feelings between the devotee and the Lord are presented by the influence of yogamāyā. The *Bhagavad-gītā* states that devotees of the highest grade are under the care of daiva-māyā, or yogamāyā: mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (Bg. 9.13). Those who are actually great souls (mahātmās) are fully absorbed in Kṛṣṇa consciousness, always engaged in the service of the Lord. They are under the care of daivī-prakṛti, or yogamāyā. Yogamāyā creates a situation in which the devotee is prepared to transgress all regulative principles simply to love Kṛṣṇa. A devotee naturally does not like to transgress the laws of reverence for the Supreme Personality of Godhead, but by the influence of yogamāyā he is prepared to do anything to love the Supreme Lord better.



Those under the spell of the material energy cannot at all appreciate the activities of yogamāyā, for a conditioned soul can hardly understand the pure reciprocation between the Lord and His devotee. But by executing devotional service under the regulative principles, one can become very highly elevated and then begin to appreciate the dealings of pure love under the management of yogamāyā.



In the spiritual loving sentiment induced by the yogamāyā potency, both Lord Śrī Kṛṣṇa and the damsels of Vraja forget themselves in spiritual rapture. By the influence of such forgetfulness, the attractive beauty of the gopīs plays a prominent part in the transcendental satisfaction of the Lord, who has nothing to do with mundane sex. Because spiritual love of Godhead is above everything mundane, the gopīs superficially seem to transgress the codes of mundane morality. This perpetually puzzles mundane moralists. Therefore yogamāyā acts to cover the Lord and His pastimes from the eyes of mundaners, as confirmed in the *Bhagavad-gītā* (7.25), where the Lord says that He reserves the right of not being exposed to everyone.



The acts of yogamāyā make it possible for the Lord and the gopīs, in loving ecstasy, to sometimes meet and sometimes separate. These transcendental loving affairs of the Lord are unimaginable to empiricists involved in the impersonal feature of the Absolute Truth. Therefore the Lord Himself appears before the mundaners to bestow upon them the highest form of spiritual realization and also personally relish its essence. The Lord is so merciful that He Himself descends to take the fallen souls back home to the kingdom of Godhead, where the erotic principles of Godhead are eternally relished in their real form, distinct from the perverted sexual love so much adored and indulged in by the fallen souls in their diseased condition. The reason the Lord displays the rāsa-līlā is essentially to induce all the fallen souls to give up their diseased morality and religiosity, and to attract them to the kingdom of God to enjoy the reality. A person who actually understands what the rāsa-līlā is will certainly hate to indulge in mundane sex life. For the realized soul, hearing the Lord's rāsa-līlā through the proper channel will result in complete abstinence from material sexual pleasure.





TEXT 31





dharma chāḍi' rāge duṅhe karaye milana



kabhu mile, kabhu nā mile,--daivera ghaṭana



SYNONYMS



*dharma chāḍi'*-giving up religious customs; *rāge*-in love; *duṅhe*-both; *karaye*-do; *milana*-meeting; *kabhu*-sometimes; *mile*-they meet; *kabhu*-sometimes; *nā mile*-they do not meet; *daivera*-of destiny; *ghaṭana*-the happening.



TRANSLATION



"Pure attachment will unite us even at the expense of moral and religious duties [dharma]. Destiny will sometimes bring us together and sometimes separate us.



PURPORT



The gopīs came out to meet Kṛṣṇa in the dead of night when they heard the sound of Kṛṣṇa's flute. Śrīla Rūpa Gosvāmī has accordingly composed a nice verse (see Cc. Ādi 5.224) that describes the beautiful boy called Govinda standing by the bank of the Yamunā with His flute to His lips in the shining moonlight. Those who want to enjoy life in the materialistic way of society, friendship and love should not go to the Yamunā to see the form of Govinda. The sound of Lord Kṛṣṇa's flute is so sweet that it has made the gopīs forget all about their relationships with their kinsmen and flee to Kṛṣṇa in the dead of night.





By leaving home in that way, the gopīs transgressed the Vedic regulations of household life. This indicates that when natural feelings of love for Kṛṣṇa become fully manifest, a devotee can neglect conventional social rules and regulations. In the material world we are situated in designative positions only, but pure devotional service begins when one is freed from all designations. When love for Kṛṣṇa is awakened, the designative positions are overcome.



The spontaneous attraction of Śrī Kṛṣṇa for His dearest parts and parcels generates an enthusiasm that obliges Śrī Kṛṣṇa and the gopīs to meet together. To celebrate this transcendental enthusiasm, there is need of a sentiment of separation between the lover and beloved. In the condition of material tribulation, no one wants the pangs of separation. But in the transcendental form, the very same separation, being absolute in its nature, strengthens the ties of love and enhances the desire of the lover and beloved to meet. The period of separation, evaluated transcendentally, is more relishable than the actual meeting, which lacks the feelings of increasing anticipation because the lover and beloved are both present.





TEXT 32





ei saba rasa-niryāsa kariba āsvāda



ei dvāre kariba saba bhaktere prasāda



SYNONYMS



*ei*-these; *saba*-all; *rasa*-niryāsa-essence of mellows; *kariba*-I shall do; *āsvāda*-tasting; *ei dvāre*-by this; *kariba*-I shall do; *saba*-all; *bhaktere*-to the devotees; *prasāda*-favor.



TRANSLATION



"I shall taste the essence of all these rasas, and in this way I shall favor all the devotees.





TEXT 33





vrajera nirmala rāga śuni' bhakta-gaṇa



rāga-mārge bhaje yena chāḍi' dharma-karma



SYNONYMS



*vrajera*-of Vraja; *nirmala*-spotless; *rāga*-love; *śuni'*-hearing; *bhakta-gaṇa*-the devotees; *rāga*-mārge-on the path of spontaneous love; *bhaje*-they worship; *yena*-so that; *chāḍi'*-giving up; *dharma*-religiosity; *karma*-fruitive activity.



TRANSLATION



"Then, by hearing about the pure love of the residents of Vraja, devotees will worship Me on the path of spontaneous love, abandoning all rituals of religiosity and fruitive activity."



PURPORT



Many realized souls, such as Raghunātha dāsa Gosvāmī and King Kulaśekhara, have recommended with great emphasis that one develop this spontaneous love of Godhead, even at the risk of transgressing all the traditional codes of morality and religiosity. Śrī Raghunātha dāsa Gosvāmī, one of the six Gosvāmīs of Vṛndāvana, has written in his prayers called the Manaḥ-śikṣā that one should simply worship Rādhā and Kṛṣṇa with all attention. Na dharmaṁ nādharmaṁ śruti-gaṇa-niruktaṁ kila kuru: one should not be much interested in performing Vedic rituals or simply following rules and regulations.





King Kulaśekhara has written similarly, in his book Mukunda-mālā-stotra (5):



nāsthā dharme na vasu-nicaye naiva kāmopabhoge

yad bhāvyaṁ tad bhavatu bhagavan pūrva-karmānurūpam

etat prārthyaṁ mama bahu-mataṁ janma-janmāntare 'pi

tvat-pādāmbho-ruha-yuga-gatā niścalā bhaktir astu



"I have no attraction for performing religious rituals or holding any earthly kingdom. I do not care for sense enjoyments; let them appear and disappear in accordance with my previous deeds. My only desire is to be fixed in devotional service to the lotus feet of the Lord, even though I may continue to take birth here life after life."





TEXT 34





anugrahāya bhaktānāṁ



mānuṣaṁ deham āśritaḥ



bhajate tādṛśīḥ krīḍā



yāḥ śrutvā tat-paro bhavet



SYNONYMS



*anugrahāya*-for showing favor; *bhaktānām*-to the devotees; *mānuṣam*-humanlike; *deham*-body; *āśritaḥ*-accepting; *bhajate*-He enjoys; *tādṛśīḥ*-such; *krīḍāḥ*-pastimes; *yāḥ*-which; *śrutvā*-having heard; *tat*-paraḥ-fully intent upon Him; *bhavet*-one must become.



TRANSLATION



"Kṛṣṇa manifests His eternal humanlike form and performs His pastimes to show mercy to the devotees. Having heard such pastimes, one should engage in service to Him."



PURPORT



This text is from *Śrīmad-Bhāgavatam* (10.33.36). The Supreme Personality of Godhead has innumerable expansions of His transcendental form who eternally exist in the spiritual world. This material world is only a perverted reflection of the spiritual world, where everything is manifested without inebriety. There everything is in its original existence, free from the domination of time. Time cannot deteriorate or interfere with the conditions in the spiritual world, where different manifestations of the Supreme Personality of Godhead are the recipients of the worship of different living entities in their constitutional spiritual positions. In the spiritual world all existence is unadulterated goodness. The goodness found in the material world is contaminated by the modes of passion and ignorance.





The saying that the human form of life is the best position for devotional service has its special significance because only in this form can a living entity revive his eternal relationship with the Supreme Personality of Godhead. The human form is considered the highest state in the cycle of the species of life in the material world. If one takes advantage of this highest kind of material form, one can regain his position of devotional service to the Lord.



Incarnations of the Supreme Personality of Godhead appear in all the species of life, although this is inconceivable to the human brain. The Lord's pastimes are differentiated according to the appreciating capacity of the different types of bodies of the living entities. The Supreme Lord bestows the most merciful benediction upon human society when He appears in His human form. It is then that humanity gets the opportunity to engage in different kinds of eternal service to the Lord.



Special natural appreciation of the descriptions of a particular pastime of Godhead indicates the constitutional position of a living entity. Adoration, servitorship, friendship, parental affection and conjugal love are the five primary relationships with Kṛṣṇa. The highest perfectional stage of the conjugal relationship, enriched by many sentiments, gives the maximum relishable mellow to the devotee.



The Lord appears in different incarnations-as a fish, tortoise and boar, as Paraśurāma, Lord Rāma, Buddha and so on-to reciprocate the different appreciations of living entities in different stages of evolution. The conjugal relationship of amorous love called parakīya-rasa is the unparalleled perfection of love exhibited by Lord Kṛṣṇa and His devotees.



A class of so-called devotees known as sahajiyās try to imitate the Lord's pastimes, although they have no understanding of the amorous love in His expansions of pleasure potency. Their superficial imitation can create havoc on the path for the advancement of one's spiritual relationship with the Lord. Material sexual indulgence can never be equated with spiritual love, which is in unadulterated goodness. The activities of the sahajiyās simply lower one deeper into the material contamination of the senses and mind. Kṛṣṇa's transcendental pastimes display eternal servitorship to Adhokṣaja, the Supreme Lord, who is beyond all conception through material senses. Materialistic conditioned souls do not understand the transcendental exchanges of love, but they like to indulge in sense gratification in the name of devotional service. The activities of the Supreme Lord can never be understood by irresponsible persons who think the pastimes of Rādhā and Kṛṣṇa to be ordinary affairs. The rāsa dance is arranged by Kṛṣṇa's internal potency yogamāyā, and it is beyond the grasp of the materially affected person. Trying to throw mud into transcendence with their perversity, the sahajiyās misinterpret the sayings tat-paratvena nirmalam and tat-paro bhavet. By misinterpreting tādrśīḥ krīḍāḥ, they want to indulge in sex while pretending to imitate Lord Kṛṣṇa. But one must actually understand the imports of the words through the intelligence of the authorized gosvāmīs. Śrīla Narottama dāsa Ṭhākura, in his prayers to the Gosvāmīs, has explained his inability to understand such spiritual affairs.



rūpa-raghunātha-pade ha-ibe ākuti

kabe hāma bujhaba se yugala-pīriti



"When I shall be eager to understand the literature given by the Gosvāmīs, then I shall be able to understand the transcendental love affairs of Rādhā and Kṛṣṇa." In other words, unless one is trained under the disciplic succession of the Gosvāmīs, one cannot understand Rādhā and Kṛṣṇa. The conditioned souls are naturally averse to understanding the spiritual existence of the Lord, and if they try to know the transcendental nature of the Lord's pastimes while they remain absorbed in materialism, they are sure to blunder like the sahajiyās.





TEXT 35





'bhavet' kriyā vidhiliṅ, sei ihā kaya



kartavya avaśya ei, anyathā pratyavāya



SYNONYMS



*bhavet*-bhavet; *kriyā*-the verb; *vidhi-liṅ*-an injunction of the imperative mood; *sei*-that; *ihā*-here; *kaya*-says; *kartavya*-to be done; *avaśya*-certainly; *ei*-this; *anyathā*-otherwise; *pratyavāya*-detriment.



TRANSLATION



Here the use of the verb "bhavet," which is in the imperative mood, tells us that this certainly must be done. Noncompliance would be abandonment of duty.



PURPORT



This imperative is applicable to pure devotees. Neophytes will be able to understand these affairs only after being elevated by regulated devotional service under the expert guidance of the spiritual master. Then they too will be competent to hear of the love affairs of Rādhā and Kṛṣṇa.





As long as one is in material, conditioned life, strict discipline is required in the matter of moral and immoral activities. The absolute world is transcendental and free from such distinctions because there inebriety is not possible. But in this material world a sexual appetite necessitates distinction between moral and immoral conduct. There are no sexual activities in the spiritual world. The transactions between lover and beloved in the spiritual world are pure transcendental love and unadulterated bliss.



One who has not been attracted by the transcendental beauty of rasa will certainly be dragged down into material attraction, thus to act in material contamination and progress to the darkest region of hellish life. But by understanding the conjugal love of Rādhā and Kṛṣṇa one is freed from the grip of attraction to material so-called love between man and woman. Similarly, one who understands the pure parental love of Nanda and Yaśodā for Kṛṣṇa will be saved from being dragged into material parental affection. If one accepts Kṛṣṇa as the supreme friend, the attraction of material friendship will be finished for him, and he will not be dismayed by so-called friendship with mundane wranglers. If he is attracted by servitorship to Kṛṣṇa, he will no longer have to serve the material body in the degraded status of material existence, with the false hope of becoming master in the future. Similarly, one who sees the greatness of Kṛṣṇa in neutrality will certainly never again seek the so-called relief of impersonalist or voidist philosophy. If one is not attracted by the transcendental nature of Kṛṣṇa, one is sure to be attracted to material enjoyment, thus to become implicated in the clinging network of virtuous and sinful activities and continue material existence by transmigrating from one material body to another. Only in Kṛṣṇa consciousness can one achieve the highest perfection of life.





TEXTS 36-37





ei vāñchā yaiche kṛṣṇa-prākaṭya-kāraṇa



asura-saṁhāra--ānuṣaṅga prayojana



ei mata caitanya-kṛṣṇa pūrṇa bhagavān



yuga-dharma-pravartana nahe tāṅra kāma



SYNONYMS



*ei*-this; *vāñchā*-desire; *yaiche*-just as; *kṛṣṇa*-of Lord Kṛṣṇa; *prākaṭya*-for the manifestation; *kāraṇa*-reason; *asura-saṁhāra*-the killing of demons; *ānuṣaṅga*-secondary; *prayojana*-reason; *ei mata*-like this; *caitanya*-as Lord Caitanya Mahāprabhu; *kṛṣṇa*-Lord Kṛṣṇa; *pūrṇa*-full; *bhagavān*-the Supreme Personality of Godhead; *yuga-dharma*-the religion of the age; *pravartana*-initiating; *nahe*-is not; *tāṅra*-of Him; *kāma*-the desire.



TRANSLATION



Just as these desires are the fundamental reason for Kṛṣṇa's appearance whereas destroying the demons is only an incidental necessity, so for Śrī Kṛṣṇa Caitanya, the Supreme Personality of Godhead, promulgating the dharma of the age is incidental.





TEXT 38





kona kāraṇe yabe haila avatāre mana



yuga-dharma-kāla haila se kāle milana



SYNONYMS



*kona kāraṇe*-by some reason; *yabe*-when; *haila*-there was; *avatāre*-in incarnation; *mana*-inclination; *yuga-dharma*-for the religion of the age; *kāla*-the time; *haila*-there was; *se kāle*-at that time; *milana*-conjunction.



TRANSLATION



When the Lord desired to appear for another reason, the time for promulgating the religion of the age also arose.





TEXT 39





dui hetu avatari' lañā bhakta-gaṇa



āpane āsvāde prema-nāma-saṅkīrtana



SYNONYMS



*dui*-two; *hetu*-reasons; *avatari'*-incarnating; *lañā*-taking; *bhakta-gaṇa*-the devotees; *āpane*-Himself; *āsvāde*-tastes; *prema*-love of God; *nāma-saṅkīrtana*-and congregational chanting of the holy name.



TRANSLATION



Thus with two intentions the Lord appeared with His devotees and tasted the nectar of prema with the congregational chanting of the holy name.





TEXT 40





sei dvāre ācaṇḍāle kīrtana sañcāre



nāma-prema-mālā gāṅthi' parāila saṁsāre



SYNONYMS



*sei dvāre*-by that; *ā*-caṇḍāle-even among the caṇḍālas; *kīrtana*-the chanting of the holy names; *sañcāre*-He infuses; *nāma*-of the holy names; *prema*-and of love of God; *mālā*-a garland; *gāṅthi'*-stringing together; *parāila*-He put it on; *saṁsāre*-the whole material world.



TRANSLATION



Thus He spread kīrtana even among the untouchables. He wove a wreath of the holy name and prema with which He garlanded the entire material world.





TEXT 41





ei-mata bhakta-bhāva kari' aṅgīkāra



āpani ācari' bhakti karila pracāra



SYNONYMS



*ei*-mata-like this; *bhakta-bhāva*-the position of a devotee; *kari'*-making; *aṅgīkāra*-acceptance; *āpani*-Himself; *ācari'*-practicing; *bhakti*-devotional service; *karila*-did; *pracāra*-propagation.



TRANSLATION



In this way, assuming the sentiment of a devotee, He preached devotional service while practicing it Himself.



PURPORT



When Rūpa Gosvāmī met Lord Śrī Caitanya Mahāprabhu at Prayāga (Allahabad), he offered his respectful obeisances by submitting that Lord Caitanya was more magnanimous than any other avatāra of Kṛṣṇa because He was distributing love of Kṛṣṇa. His mission was to enhance love of Godhead. In the human form of life the highest achievement is to attain the platform of love of Godhead. Lord Caitanya did not invent a system of religion, as people sometimes assume. Religious systems are meant to show the existence of God, who is then generally approached as the cosmic order-supplier. But Lord Śrī Caitanya Mahāprabhu's transcendental mission is to distribute love of Godhead to everyone. Anyone who accepts God as the Supreme can take to the process of chanting Hare Kṛṣṇa and become a lover of God. Therefore Lord Caitanya is the most magnanimous. This munificent broadcasting of devotional service is possible only for Kṛṣṇa Himself. Therefore Lord Caitanya is Kṛṣṇa.





In the *Bhagavad-gītā* Kṛṣṇa has taught the philosophy of surrender to the Supreme Personality of Godhead. One who has surrendered to the Supreme can make further progress by learning to love Him. Therefore the Kṛṣṇa consciousness movement propagated by Lord Caitanya is especially meant for those who are cognizant of the presence of the Supreme Godhead, the ultimate controller of everything. His mission is to teach people how to dovetail themselves into engagements of transcendental loving service. He is Kṛṣṇa teaching His own service from the position of a devotee. The Lord's acceptance of the role of a devotee in the eternal form of Lord Śrī Caitanya Mahāprabhu is another of the Lord's wonderful features. A conditioned soul cannot reach the absolute Personality of Godhead by his imperfect endeavor, and therefore it is wonderful that Lord Śrī Kṛṣṇa, in the form of Lord Gaurāṅga, has made it easy for everyone to approach Him.



Svarūpa Dāmodara Gosvāmī has described Lord Caitanya as Kṛṣṇa Himself with the attitude of Rādhārāṇī, or a combination of Rādhā and Kṛṣṇa. The intention of Lord Caitanya is to taste Kṛṣṇa's sweetness in transcendental love. He does not care to think of Himself as Kṛṣṇa, because He wants the position of Rādhārāṇī. We should remember this. A class of so-called devotees called the nadīyā-nāgarīs or gaura-nāgarīs pretend that they have the sentiment of gopīs toward Lord Caitanya, but they do not realize that He placed Himself not as the enjoyer, Kṛṣṇa, but as the enjoyed, the devotee of Kṛṣṇa. The concoctions of unauthorized persons pretending to be bona fide have not been accepted by Lord Caitanya. Presentations such as those of the gaura-nāgarīs are only disturbances to the sincere execution of the mission of Lord Caitanya. Lord Caitanya is undoubtedly Kṛṣṇa Himself, and He is always nondifferent from Śrīmatī Rādhārāṇī. But the emotion technically called vipralambha-bhāva, which the Lord adopted for confidential reasons, should not be disturbed in the name of service. A mundaner should not unnecessarily intrude into affairs of transcendence and thereby displease the Lord. One must always be on guard against this sort of devotional anomaly. A devotee is not meant to create disturbances to Kṛṣṇa. As Śrīla Rūpa Gosvāmī has explained, devotional service is ānukūlyena, or favorable to Kṛṣṇa. Acting unfavorably toward Kṛṣṇa is not devotion. Kaṁsa was the enemy of Kṛṣṇa. He always thought of Kṛṣṇa, but he thought of Him as an enemy. One should always avoid such unfavorable so-called service.



Lord Caitanya has accepted the role of Rādhārāṇī, and we should support that position, as Svarūpa Dāmodara did in the Gambhīrā (the room where Lord Caitanya Mahāprabhu stayed in Purī). He always reminded Lord Caitanya of Rādhā's feelings of separation as they are described in *Śrīmad-Bhāgavatam*, and Lord Caitanya appreciated his assistance. But the gaura-nāgarīs, who place Lord Caitanya in the position of enjoyer and themselves as His enjoyed, are not approved by Lord Caitanya or by Lord Caitanya's followers. Instead of being blessed, the foolish imitators are left completely apart. Their concoctions are against the principles of Lord Śrī Caitanya Mahāprabhu. The doctrine of transcendental enjoyment by Kṛṣṇa cannot be mixed up with the doctrine of transcendental feeling of separation from Kṛṣṇa in the role of Rādhārāṇī.





TEXT 42





dāsya, sakhya, vātsalya, āra ye śṛṅgāra



cāri prema, catur-vidha bhakta-i ādhāra



SYNONYMS



*dāsya*-servitude; *sakhya*-friendship; *vātsalya*-parental affection; *āra*-and; *ye*-that; *śrṅgāra*-conjugal love; *cārī*-four types; *prema*-love of God; *catuḥ*-vidha-four kinds; *bhakta*-i-devotees; *ādhāra*-the containers.



TRANSLATION



Four kinds of devotees are the receptacles of the four kinds of mellows in love of God, namely servitude, friendship, parental affection and conjugal love.





TEXT 43





nija nija bhāva sabe śreṣṭha kari' māne



nija-bhāve kare kṛṣṇa-sukha āsvādane



SYNONYMS



*nija nija*-each his own; *bhāva*-mood; *sabe*-all; *śreṣṭha kari'*-making the best; *māne*-accepts; *nija-bhāve*-in his own mood; *kare*-does; *kṛṣṇa*-sukha-happiness with Lord Kṛṣṇa; *āsvādane*-tasting.



TRANSLATION



Each kind of devotee feels that his sentiment is the most excellent, and thus in that mood he tastes great happiness with Lord Kṛṣṇa.





TEXT 44





taṭastha ha-iyā mane vicāra yadi kari



saba rasa haite śṛṅgāre adhika mādhurī



SYNONYMS



*taṭa*-stha ha-iyā-becoming impartial; *mane*-in the mind; *vicāra*-consideration; *yadi*-if; *kari*-doing; *saba rasa*-all the mellows; *haite*-than; *śṛṅgāre*-in conjugal love; *adhika*-greater; *mādhurī*-sweetness.



TRANSLATION



But if we compare the sentiments in an impartial mood, we find that the conjugal sentiment is superior to all in sweetness.



PURPORT



No one is higher or lower than anyone else in transcendental relationships with the Lord, for in the absolute realm everything is equal. But although these relationships are absolute, there are also transcendental differences between them. Thus the transcendental relationship of conjugal love is considered the highest perfection.





TEXT 45





yathottaram asau svāda-



viśeṣollāsamayy api



ratir vāsanayā svādvī



bhāsate kāpi kasyacit



SYNONYMS



*yathā-uttaram*-one after another; *asau*-that; *svāda-viśeṣa*-of particular tastes; *ullāsa*-mayī-consisting of the increase; *api*-although; *ratiḥ*-love; *vāsanayā*-by the different desire; *svādvī*-sweet; *bhāsate*-exists; *kā api*-any; *kasyacit*-of someone (the devotee).



TRANSLATION



"Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desire manifests itself in the form of conjugal love."



PURPORT



This is a verse from Śrīla Rūpa Gosvāmī's *Bhakti-rasāmṛta-sindhu* (2.5.38).





TEXT 46





ataeva madhura rasa kahi tara nāma



svakīyā-parakīyā-bhāve dvi-vidha saṁsthāna



SYNONYMS



*ataeva*-therefore; *madhura*-sweet; *rasa*-mellow; *kahi*-I say; *tāra*-of that; *nāma*-the name; *svakīyā*-svakīyā (own); *parakīyā*-and named parakīyā (another's); *bhāve*-in the moods; *dvi*-vidha-two types; *saṁsthāna*-positions.



TRANSLATION



Therefore I call it madhura-rasa. It has two further divisions, namely wedded and unwedded love.





TEXT 47





parakīyā-bhāve ati rasera ullāsa



vraja vinā ihāra anyatra nāhi vāsa



SYNONYMS



*parakīyā-bhāve*-in the mood of parakīyā, or conjugal relations outside of marriage; *ati*-very great; *rasera*-of mellow; *ullāsa*-increase; *vraja vinā*-except for Vraja; *ihāra*-of this; *anyatra*-anywhere else; *nāhi*-there is not; *vāsa*-residence.



TRANSLATION



There is a great increase of mellow in the unwedded conjugal mood. Such love is found nowhere but in Vraja.





TEXT 48





vraja-vadhū-gaṇera ei bhāva niravadhi



tāra madhye śrī-rādhāya bhāvera avadhi



SYNONYMS



*vraja-vadhū-gaṇera*-of the young wives of Vraja; *ei*-this; *bhāva*-mood; *niravadhi*-unbounded; *tāra madhye*-among them; *śrī-rādhāya*-in Śrīmatī Rādhārāṇī; *bhāvera*-of the mood; *avadhi*-the highest limit.



TRANSLATION



This mood is unbounded in the damsels of Vraja, but among them it finds its perfection in Śrī Rādhā.





TEXT 49





prauḍha nirmala-bhāva prema sarvottama



kṛṣṇera mādhurya-rasa-āsvāda-kāraṇa



SYNONYMS



*prauḍha*-matured; *nirmala*-bhāva-pure condition; *prema*-love; *sarva*-uttama-best of all; *kṛṣṇera*-of Lord Kṛṣṇa; *mādhurya-rasa*-of the mellow of the conjugal relationship; *āsvāda*-of the tasting; *kāraṇa*-the cause.



TRANSLATION



Her pure, mature love surpasses that of all others. Her love is the cause of Lord Kṛṣṇa's tasting the sweetness of the conjugal relationship.





TEXT 50





ataeva sei bhāva aṅgīkāra kari'



sādhilena nija vāñchā gaurāṅga-śrī-hari



SYNONYMS



*ataeva*-therefore; *sei bhāva*-that mood; *aṅgīkāra kari'*-accepting; *sādhilena*-fulfilled; *nija*-His own; *vāñchā*-desire; *gaurāṅga*-Lord Caitanya Mahāprabhu; *śrī-hari*-the Supreme Personality of Godhead.



TRANSLATION



Therefore Lord Gaurāṅga, who is Śrī Hari Himself, accepted the sentiments of Rādhā and thus fulfilled His own desires.



PURPORT



Of the four kinds of reciprocation of loving service-dāsya, sakhya, vātsalya and mādhurya-mādhurya is considered the fullest. But the conjugal relationship is further divided into two varieties, namely svakīya and parakīya. Svakīya is the relationship with Kṛṣṇa as a formally married husband, and parakīya is the relationship with Kṛṣṇa as a paramour. Expert analysts have decided that the transcendental ecstasy of the parakīya mellow is better because it is more enthusiastic. This phase of conjugal love is found in those who have surrendered to the Lord in intense love, knowing well that such illicit love with a paramour is not morally approved in society. The risks involved in such love of Godhead make this emotion superior to the relationship in which such risk is not involved. The validity of such risk, however, is possible only in the transcendental realm. Svakīya and parakīya conjugal love of Godhead have no existence in the material world, and parakīya is not exhibited anywhere in Vaikuṇṭha, but only in the portion of Goloka Vṛndāvana known as Vraja.





Some devotees think that Kṛṣṇa is eternally the enjoyer in Goloka Vṛndāvana but only sometimes comes to the platform of Vraja to enjoy parakīya-rasa. The six Gosvāmīs of Vṛndāvana, however, have explained that Kṛṣṇa's pastimes in Vraja are eternal, like His other activities in Goloka Vṛndāvana. Vraja is a confidential part of Goloka Vṛndāvana. Kṛṣṇa exhibited His Vraja pastimes on the surface of this world, and similar pastimes are eternally exhibited in Vraja in Goloka Vṛndāvana, where parakīya-rasa is ever existent.



In the Third Chapter of this epic, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī has explicitly accepted the fact that Kṛṣṇa appears in this material world at the end of the Dvāpara age of the twenty-eighth catur-yuga of Vaivasvata Manu and brings with Him His Vrajadhāma, which is the eternal abode of His highest pastimes. As the Lord appears by His own internal potency, so He also brings all His paraphernalia by the same internal potency, without extraneous help. It is further stated here in *Caitanya-caritāmṛta* that the parakīya sentiment exists only in that transcendental realm and nowhere else. This highest form of ecstasy can exist only in the most confidential part of the transcendental world, but by the causeless mercy of the Lord we can have a peep into that invisible Vraja.



The transcendental mellow relished by the gopīs in Vraja is superexcellently featured in Śrīmatī Rādhārāṇī. Mature assimilation of the transcendental humor of conjugal love is represented by Śrīmatī Rādhārāṇī, whose feelings are incomprehensible even to the Lord Himself. The intensity of Her loving service is the highest form of ecstasy. No one can surpass Śrīmatī Rādhārāṇī in relishing the transcendental mellow qualities of the Lord. Therefore the Lord Himself agreed to assume the position of Rādhārāṇī in the form of Lord Śrī Gaurāṅga. He then relished the highest position of parakīya-rasa, as exhibited in the transcendental abode of Vraja.





TEXT 51





sureśānāṁ durgaṁ gatir atiśayenopaniṣadāṁ



munīnāṁ sarva-svaṁ praṇata-paṭalīnāṁ madhurimā



viniryāsaḥ premṇo nikhila-paśu-pālāmbuja-dṛśāṁ



sa caitanyaḥ kiṁ me punar api dṛśor yāsyati padam



SYNONYMS



*sura-īśānām*-of the kings of the demigods; *durgam*-fortress; *gatiḥ*-the goal; *atiśayena*-eminently; *upaniṣadām*-of the Upaniṣads; *munīnām*-of the sages; *sarva-svam-the be*-all and end-all; *praṇata-paṭalīnām*-of the groups of the devotees; *madhurimā*-the sweetness; *viniryāsaḥ*-the essence; *premṇaḥ*-of love; *nikhila*-all; *paśu-pālā*-of the cowherd women; *ambuja*-dṛśām-lotus-eyed; *saḥ*-He; *caitanyaḥ*-Lord Caitanya; *kim*-what; *me*-my; *punaḥ*-again; *api*-certainly; *dṛśoḥ*-of the two eyes; *yāsyati*-will come; *padam*-to the abode.



TRANSLATION



"Lord Caitanya is the shelter of the demigods, the goal of the *Upaniṣads*, the be-all and end-all of the great sages, the beautiful shelter of His devotees, and the essence of the love of the lotus-eyed gopīs. Will He again be the object of my vision?"





TEXT 52





apāraṁ kasyāpi praṇayi-jana-vṛndasya kutukī



rasa-stomaṁ hṛtvā madhuram upabhoktuṁ kam-api yaḥ



rucaṁ svām āvavre dyutim iha tadīyāṁ prakaṭayan



sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu



SYNONYMS



*apāram*-boundless; *kasya api*-of someone; *praṇayi-jana-vṛndasya*-of the multitude of lovers; *kutukī*-one who is curious; *rasa-stomam*-the group of mellows; *hṛtvā*-stealing; *madhuram*-sweet; *upabhoktum*-to enjoy; *kam api*-some; *yaḥ*-who; *rucam*-luster; *svām*-own; *āvavre*-covered; *dyutim*-luster; *iha*-here; *tadīyām*-related to Him; *prakaṭayan*-manifesting; *saḥ*-He; *devaḥ*-the Supreme Personality of Godhead; *caitanya-ākṛtiḥ*-having the form of Lord Caitanya Mahāprabhu; *atitarām*-greatly; *naḥ*-unto us; *kṛpayatu*-may He show His mercy.



TRANSLATION



"Lord Kṛṣṇa desired to taste the limitless nectarean mellows of the love of one of His multitude of loving damsels [Śrī Rādhā], and so He has assumed the form of Lord Caitanya. He has tasted that love while hiding His own dark complexion with Her effulgent yellow color. May that Lord Caitanya confer upon us His grace."



PURPORT



Texts 51 and 52 are from the Stava-mālā of Śrīla Rūpa Gosvāmī.





TEXT 53





bhāva-grahaṇera hetu kaila dharma-sthāpana



tāra mukhya hetu kahi, śuna sarva-jana



SYNONYMS



*bhāva-grahaṇera*-of accepting the mood; *hetu*-the reason; *kaila*-did; *dharma*-religion; *sthāpana*-establishing; *tāra*-of that; *mukhya*-principal; *hetu*-reason; *kahi*-I say; *śuna*-please hear; *sarva*-jana-everyone.



TRANSLATION



To accept ecstatic love is the main reason He appeared and reestablished the religious system for this age. I shall now explain that reason. Everyone please listen.





TEXT 54





mūla hetu āge ślokera kaila ābhāsa



ebe kahi sei ślokera artha prakāśa



SYNONYMS



*mūla hetu*-the root cause; *āge*-in the beginning; *ślokera*-of the verse; *kaila*-gave; *ābhāsa*-hint; *ebe*-now; *kahi*-I shall speak; *sei*-that; *ślokera*-of the verse; *artha*-meaning; *prakāśa*-manifestation.



TRANSLATION



Having first given hints about the verse describing the principal reason why the Lord appeared, now I shall manifest its full meaning.





TEXT 55





rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād



ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau



caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ



rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam



SYNONYMS



rādhā-Śrīmatī Rādhārāṇī; *kṛṣṇa*-of Lord Kṛṣṇa; *praṇaya*-of love; *vikṛtiḥ*-the transformation; *hlādinī śaktiḥ*-pleasure potency; *asmāt*-from this; *eka-ātmānau*-both the same in identity; *api*-although; *bhuvi*-on earth; *purā*-from beginningless time; *deha*-bhedam-separate forms; *gatau*-obtained; *tau*-these two; *caitanya-ākhyam*-known as Śrī Caitanya; *prakaṭam*-manifest; *adhunā*-now; *tat-dvayam*-the two of Them; *ca*-and; *aikyam*-unity; *āptam*-obtained; *rādhā*-of Śrīmatī Rādhārāṇī; *bhāva*-mood; *dyuti*-the luster; *suvalitam*-who is adorned with; *naumi*-I offer my obeisances; *kṛṣṇa-svarūpam*-to Him who is identical with Śrī Kṛṣṇa.



TRANSLATION



"The loving affairs of Śrī Rādhā and Kṛṣṇa are transcendental manifestations of the Lord's internal pleasure-giving potency. Although Rādhā and Kṛṣṇa are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of Śrī Kṛṣṇa Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Śrīmatī Rādhārāṇī although He is Kṛṣṇa Himself."



PURPORT



This text is from the diary of Śrīla Svarūpa Dāmodara Gosvāmī. It appears as the fifth of the first fourteen verses of Śrī *Caitanya-caritāmṛta*.





TEXT 56





rādhā-kṛṣṇa eka ātmā, dui deha dhari'



anyonye vilase rasa āsvādana kari'



SYNONYMS



*rādhā*-kṛṣṇa-Rādhā and Kṛṣṇa; *eka*-one; *ātmā*-self; *dui*-two; *deha*-bodies; *dhari'*-assuming; *anyonye*-one another; *vilase*-They enjoy; *rasa*-the mellows of love; *āsvādana kari'*-tasting.



TRANSLATION



Rādhā and Kṛṣṇa are one and the same, but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love.



PURPORT



The two transcendentalists Rādhā and Kṛṣṇa are a puzzle to materialists. The above description of Rādhā and Kṛṣṇa from the diary of Śrīla Svarūpa Dāmodara Gosvāmī is a condensed explanation, but one needs great spiritual insight to understand the mystery of these two personalities. One is enjoying in two. Śrī Kṛṣṇa is the potent factor, and Śrīmatī Rādhārāṇī is the internal potency. According to Vedānta philosophy, there is no difference between the potent and potency: they are identical. We cannot differentiate between one and the other, any more than we can separate fire from heat.





Everything in the Absolute is inconceivable in relative existence. Therefore in relative cognizance it is very difficult to assimilate this truth of the oneness between the potent and the potency. The philosophy of inconceivable oneness and difference propounded by Lord Caitanya is the only source of understanding for such intricacies of transcendence.



In fact, Rādhārāṇī is the internal potency of Śrī Kṛṣṇa, and She eternally intensifies the pleasure of Śrī Kṛṣṇa. Impersonalists cannot understand this without the help of a mahā-bhāgavata devotee. The very name Rādhā suggests that She is eternally the topmost mistress of the comforts of Śrī Kṛṣṇa. As such, She is the medium transmitting the living entities' service to Śrī Kṛṣṇa. Devotees in Vṛndāvana therefore seek the mercy of Śrīmatī Rādhārāṇī in order to be recognized as loving servitors of Śrī Kṛṣṇa.



Lord Caitanya Mahāprabhu personally approaches the fallen conditioned souls of the iron age to deliver the highest principle of transcendental relationships with the Lord. The activities of Lord Caitanya are primarily in the role of the pleasure-giving portion of His internal potency.



The absolute Personality of Godhead, Śrī Kṛṣṇa, is the omnipotent form of transcendental existence, knowledge and bliss in full. His internal potency is exhibited first as sat, or existence-or, in other words, as the portion that expands the existence function of the Lord. The same potency while displaying full knowledge is called cit, or samvit, which expands the transcendental forms of the Lord. Finally, the same potency while playing as a pleasure-giving medium is known as hlādinī, or the transcendental blissful potency. Thus the Lord manifests His internal potency in three transcendental divisions.





TEXT 57





sei dui eka ebe caitanya gosāñi



rasa āsvādite doṅhe hailā eka-ṭhāṅi



SYNONYMS



*sei*-these; *dui*-two; *eka*-one; *ebe*-now; *caitanya gosāñi*-Lord Caitanya Mahāprabhu; *rasa*-mellow; *āsvādite*-to taste; *doṅhe*-the two; *hailā*-have become; *eka-ṭhāṅi*-one body.



TRANSLATION



Now, to enjoy rasa, They have appeared in one body as Lord Caitanya Mahāprabhu.





TEXT 58





ithi lāgi' āge kari tāra vivaraṇa



yāhā haite haya gaurera mahimā-kathana



SYNONYMS



*ithi lāgi'*-for this; *āge*-first; *kari*-I shall do; *tāra*-of that; *vivaraṇa*-description; *yāhā haite*-from which; *haya*-there is; *gaurera*-of Lord Caitanya Mahāprabhu; *mahimā*-the glory; *kathana*-relating.



TRANSLATION



Therefore I shall first delineate the position of Rādhā and Kṛṣṇa. From that the glory of Lord Caitanya will be known.





TEXT 59





rādhikā hayena kṛṣṇera praṇaya-vikāra



svarūpa-śakti--'hlādinī' nāma yāṅhāra



SYNONYMS



rādhikā-Śrīmatī Rādhārāṇī; *hayena*-is; *kṛṣṇera*-of Lord Kṛṣṇa; *praṇaya*-vikāra-transformation of love; *svarūpa-śakti*-personal energy; *hlādinī*-hlādinī; *nāma*-name; *yāṅhāra*-whose.



TRANSLATION



Śrīmatī Rādhikā is the transformation of Kṛṣṇa's love. She is His internal energy called hlādinī.





TEXT 60





hlādinī karāya kṛṣṇe ānandāsvādana



hlādinīra dvārā kare bhaktera poṣaṇa



SYNONYMS



*hlādinī*-the hlādinī energy; *karāya*-causes to do; *kṛṣṇe*-in Lord Kṛṣṇa; *ānanda-āsvādana*-the tasting of bliss; *hlādinīra dvārā*-by the pleasure potency; *kare*-does; *bhaktera*-of the devotee; *poṣaṇa*-nourishing.



TRANSLATION



That hlādinī energy gives Kṛṣṇa pleasure and nourishes His devotees.



PURPORT



Śrīla Jīva Gosvāmī has elaborately discussed the hlādinī potency in his Prīti-sandarbha. He says that the *Vedas* clearly state, "Only devotional service can lead one to the Personality of Godhead. Only devotional service can help a devotee meet the Supreme Lord face to face. The Supreme Personality of Godhead is attracted by devotional service, and as such the ultimate supremacy of Vedic knowledge rests in knowing the science of devotional service."





What is the particular attraction that makes the Supreme Lord enthusiastic to accept devotional service, and what is the nature of such service? The Vedic scriptures inform us that the Supreme Personality of Godhead, the Absolute Truth, is self sufficient, and that māyā, nescience, can never influence Him at all. As such, the potency that overcomes the Supreme must be purely spiritual. Such a potency cannot be anything of the material manifestation. The bliss enjoyed by the Supreme Personality of Godhead cannot be of material composition like the impersonalist conception of the bliss of Brahman. Devotional service is reciprocation between two, and therefore it cannot be located simply within one's self. Therefore the bliss of self-realization, brahmānanda, cannot be equated with devotional service.



The Supreme Personality of Godhead has three kinds of internal potency, namely, the hlādinī-śakti, or pleasure potency, the sandhinī-śakti, or existential potency, and the samvit-śakti, or cognitive potency. In the *Viṣṇu Purāṇa* (1.12.69) the Lord is addressed as follows: "O Lord, You are the support of everything. The three attributes hlādinī, sandhinī and samvit exist in You as one spiritual energy. But the material modes, which cause happiness, misery and mixtures of the two, do not exist in You, for You have no material qualities."



Hlādinī is the personal manifestation of the blissfulness of the Supreme Personality of Godhead, by which He enjoys pleasure. Because the pleasure potency is perpetually present in the Supreme Lord, the theory of the impersonalist that the Lord appears in the material mode of goodness cannot be accepted. The impersonalist conclusion is against the Vedic version that the Lord possesses a transcendental pleasure potency. When the pleasure potency of the Supreme Personality of Godhead is exhibited by His grace in the person of a devotee, that manifestation is called love of God. "Love of God" is an epithet for the pleasure potency of the Lord. Therefore devotional service reciprocated between the Lord and His devotee is an exhibition of the transcendental pleasure potency of the Lord.

The potency of the Supreme Personality of Godhead that always enriches Him with transcendental bliss is not material, but the Śaṅkarites have accepted it as such because they are ignorant of the identity of the Supreme Lord and His pleasure potency. Those ignorant persons cannot understand the distinction between impersonal spiritual bliss and the variegatedness of the spiritual pleasure potency. The hlādinī potency gives the Lord all transcendental pleasure, and the Lord bestows such a potency upon His pure devotee.





TEXT 61





sac-cid-ānanda, pūrṇa, kṛṣṇera svarūpa



eka-i cic-chakti tāṅra dhare tina rūpa



SYNONYMS



*sat*-cit-ānanda-eternity, knowledge and bliss; *pūrṇa*-full; *kṛṣṇera*-of Lord Kṛṣṇa; *sva*-rūpa-own form; *eka*-i-one; *cit-śakti*-spiritual energy; *tāṅra*-of Him; *dhare*-manifests; *tina*-three; *rūpa*-forms.



TRANSLATION



Lord Kṛṣṇa's body is eternal [sat], full of knowledge [cit] and full of bliss [ānanda]. His one spiritual energy manifests three forms.





TEXT 62





ānandāṁśe hlādinī, sad-aṁśe sandhinī



cid-aṁśe samvit--yāre jñāna kari' māni



SYNONYMS



*ānanda-aṁśe*-in the bliss portion; *hlādinī*-the pleasure energy; *sat-aṁśe*-in the eternal portion; *sandhinī*-the existence-expanding energy; *cit-aṁśe*-in the cognizant portion; *samvit*-the full energy of knowledge; *yāre*-which; *jñāna kari'*-as knowledge; *māni*-I accept.



TRANSLATION



Hlādinī is His aspect of bliss; sandhinī, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.



PURPORT



In his thesis Bhagavat-sandarbha (103), Śrīla Jīva Gosvāmī explains the potencies of the Lord as follows: The transcendental potency of the Supreme Personality of Godhead by which He maintains His existence is called sandhinī. The transcendental potency by which He knows Himself and causes others to know Him is called samvit. The transcendental potency by which He possesses transcendental bliss and causes His devotees to have bliss is called hlādinī.





The total exhibition of these potencies is called viśuddha-sattva, and this platform of spiritual variegatedness is displayed even in the material world, when the Lord appears here. The pastimes and manifestations of the Lord in the material world are therefore not at all material: they belong to the pure transcendental state. The *Bhagavad-gītā* confirms that anyone who understands the transcendental nature of the Lord's appearance, activities and disappearance becomes eligible for freedom from material bondage upon quitting the present material tabernacle. He can enter the spiritual kingdom to associate with the Supreme Personality of Godhead and reciprocate the hlādinī potency in transactions between him and the Lord. In the mundane mode of goodness there are tinges of passion and ignorance. Therefore mundane goodness, being mixed, is called miśra-sattva. But the transcendental variegatedness of viśuddha-sattva is completely free from all mundane qualities. Viśuddha-sattva is therefore the proper atmosphere in which to experience the Personality of Godhead and His transcendental pastimes. Spiritual variegatedness is eternally independent of all material conditions and is nondifferent from the Supreme Personality of Godhead, both being absolute. The Lord and His devotees simultaneously perceive the hlādinī potency directly by the power of the samvit potency.



The material modes of nature control the conditioned souls, but the Supreme Personality of Godhead is never influenced by these modes, as all Vedic literature directly and indirectly corroborates. Lord Kṛṣṇa Himself says in the Eleventh Canto of *Śrīmad-Bhāgavatam* (11.25.12), sattvaṁ rajas tama iti guṇā jīvasya naiva me: "The material modes of goodness, passion and ignorance are connected with the conditioned souls, but never with Me, the Supreme Personality of Godhead." The *Viṣṇu Purāṇa* confirms this as follows:



sattvādayo na santīśe

yatra na prākṛtā gunāḥ

sa śuddhaḥ sarva-śuddhebhyaḥ

pumān ādyaḥ prasīdatu



"The Supreme Personality of Godhead, Viṣṇu, is beyond the three qualities goodness, passion and ignorance. No material qualities exist in Him. May that original person, Nārāyaṇa, who is situated in a completely transcendental position, be pleased with us." In the Tenth Canto of *Śrīmad-Bhāgavatam* (10.27.4), Indra praised Kṛṣṇa as follows:





viśuddha-sattvaṁ tava dhāma śāntaṁ

tapo-mayaṁ dhvasta-rajas-tamaskam

māyā-mayo 'yaṁ guṇa-sampravāho

na vidyate te 'grahaṇānubandhaḥ



"My dear Lord, Your abode is viśuddha-sattva, always undisturbed by the material qualities, and the activities there are in transcendental loving service unto Your feet. The goodness, austerity and penance of the devotees enhance such activities, which are always free from the contamination of passion and ignorance. Material qualities cannot touch You under any circumstances."





When not manifested, the modes of material nature are said to be in goodness. When they are externally manifested and active in producing the varieties of material existence, they are said to be in passion. And when there is a lack of activity and variegatedness, they are said to be in ignorance. In other words, the pensive mood is goodness, activity is passion, and inactivity is ignorance. Above all these mundane qualitative manifestations is viśuddha-sattva. When it is predominated by the sandhinī potency, it is perceivable as the existence of all that be. When predominated by the samvit potency, it is perceived as knowledge in transcendence. And when predominated by the hlādinī potency, it is perceived as the most confidential love of Godhead. Viśuddha-sattva, the simultaneous manifestation of these three in one, is the main feature of the kingdom of God.



The Absolute Truth is therefore the substance of reality, eternally manifest in three energies. The manifestation of the internal energy of the Lord is the inconceivably variegated spiritual world, the manifestation of the marginal energy comprises the living entities, and the manifestation of the external energy is the material cosmos. Therefore the Absolute Truth includes these four principles-the Supreme Personality of Godhead Himself, His internal energy, His marginal energy and His external energy. The form of the Lord and the expansions of His form as svayaṁ-rūpa and vaibhava-prakāśa are directly the enjoyers of the internal energy, which is the eternal exhibitor of the spiritual world, the most confidential of the manifestations of energy. The external manifestation, the material energy, provides the covering bodies of the conditioned living entities, from Brahmā down to the insignificant ant. This covering energy is manifested under the three modes of material nature and appreciated in various ways by living entities in both the higher and lower forms of life.



Each of the three divisions of the internal potency-the sandhinī, samvit and hlādinī energies-influences one of the external potencies by which the conditioned souls are conducted. Such influence manifests the three qualitative modes of material nature, proving definitely that the living entities, the marginal potency, are eternally servitors of the Lord and are therefore controlled by either the internal or the external potency.





TEXT 63





hlādinī sandhinī samvit



tvayy ekā sarva-saṁsthitau



hlāda-tāpa-karī miśrā



tvayi no guṇa-varjite



SYNONYMS



*hlādinī*-pleasure potency; *sandhinī*-existence potency; *samvit*-knowledge potency; *tvayi*-in You; *ekā*-one; *sarva-saṁsthitau*-who are the basis of all things; *hlāda*-pleasure; *tāpa*-and misery; *karī*-causing; *miśrā*-a mixture of the two; *tvayi*-in You; *na u*-not; *guṇa-varjite*-who are without the three modes of material nature.



TRANSLATION



"O Lord, You are the support of everything. The three attributes hlādinī, sandhinī and samvit exist in You as one spiritual energy. But the material modes, which cause happiness, misery and mixtures of the two, do not exist in You, for You have no material qualities."



PURPORT



This text is from the *Viṣṇu Purāṇa* (1.12.69).





TEXT 64





sandhinīra sāra aṁśa--'śuddha-sattva' nāma



bhagavānera sattā haya yāhāte viśrāma



SYNONYMS



*sandhinīra*-of the existence potency; *sāra*-essence; *aṁśa*-portion; *śuddha*-sattva-śuddha-sattva (pure existence); *nāma*-named; *bhagavānera*-of the Supreme Personality of Godhead; *sattā*-the existence; *haya*-is; *yāhāte*-in which; *viśrāma*-the resting place.



TRANSLATION



The essential portion of the sandhinī potency is śuddha-sattva. Lord Kṛṣṇa's existence rests upon it.





TEXT 65





mātā, pitā, sthāna, gṛha, śayyāsana āra



e-saba kṛṣṇera śuddha-sattvera vikāra



SYNONYMS



*mātā*-mother; *pitā*-father; *sthāna*-place; *gṛha*-house; *śayya-āsana*-beds and seats; *āra*-and; *e-saba*-all these; *kṛṣṇera*-of Lord Kṛṣṇa; *śuddha-sattvera*-of the śuddha-sattva; *vikāra*-transformations.



TRANSLATION



Kṛṣṇa's mother, father, abode, house, bedding, seats and so on are all transformations of śuddha-sattva.



PURPORT



Lord Kṛṣṇa's father, mother and household affairs are all displayed in the same viśuddha-sattva existence. A living entity situated in the status of pure goodness can understand the form, quality and other features of the Supreme Personality of Godhead. Kṛṣṇa consciousness begins on the platform of pure goodness. Although there is a faint realization of Kṛṣṇa at first, Kṛṣṇa is actually realized as Vāsudeva, the absolute proprietor of omnipotence or the prime predominating Deity of all potencies. When the living entity is situated in viśuddha-sattva, transcendental to the three material modes of nature, he can perceive the form, quality and other features of the Supreme Personality of Godhead through his service attitude. The status of pure goodness is the platform of understanding, for the Supreme Lord is always in spiritual existence.





Kṛṣṇa is always all-spiritual. Aside from the parents of the Personality of Godhead, all the other paraphernalia of His existence is also essentially a manifestation of sandhinī-śakti, or a transformation of viśuddha-sattva. To make this more clear, it may be said that this sandhinī-śakti of the internal potency maintains and manifests all the variegatedness of the spiritual world. In the kingdom of God, the Lord's servants and maidservants, His consorts, His father and mother and everything else are all transformations of the spiritual existence of sandhinī-śakti. The existential sandhinī-śakti in the external potency similarly expands all the variegatedness of the material cosmos, from which we can have a glimpse of the spiritual field.





TEXT 66





sattvaṁ viśuddhaṁ vasudeva-śabditaṁ



yad īyate tatra pumān apāvṛtaḥ



sattve ca tasmin bhagavān vāsudevo



hy adhokṣajo me manasā vidhīyate



SYNONYMS



*sattvam*-existence; *viśuddham*-pure; *vasudeva-śabditam*-named vasudeva; *yat*-from which; *īyate*-appears; *tatra*-in that; *pumān*-the Supreme Personality of Godhead; *apāvṛtaḥ*-without any covering; *sattve*-in goodness; *ca*-and; *tasmin*-that; *bhagavān*-the Supreme Personality of Godhead; *vāsudevaḥ*-Vāsudeva; *hi*-certainly; *adhokṣajaḥ*-who is beyond the senses; *me*-my; *manasā*-by the mind; *vidhīyate*-is procured.



TRANSLATION



"The condition of pure goodness [śuddha-sattva], in which the Supreme Personality of Godhead is revealed without any covering, is called vasudeva. In that pure state the Supreme Godhead, who is beyond the material senses and who is known as Vāsudeva, is perceived by my mind."



PURPORT



This text from *Śrīmad-Bhāgavatam* (4.3.23), spoken by Lord Śiva when he condemned Dakṣa, the father of Satī, as an opponent of Viṣṇu, confirms beyond a doubt that Lord Kṛṣṇa, His name, His fame, His qualities and everything in connection with His paraphernalia exist in the sandhinī-śakti of the Lord's internal potency.





TEXT 67





kṛṣṇe bhagavattā-jñāna--saṁvitera sāra



brahma-jñānādika saba tāra parivāra



SYNONYMS



*kṛṣṇe*-in Kṛṣṇa; *bhagavattā*-of the quality of being the original Supreme Personality of Godhead; *jñāna*-knowledge; *saṁvitera*-of the knowledge potency; *sāra*-the essence; *brahma*-jñāna-knowledge of Brahman; *ādika*-and so on; *saba*-all; *tāra*-of that; *parivāra*-dependents.



TRANSLATION



The essence of the samvit potency is knowledge that the Supreme Personality of Godhead is Lord Kṛṣṇa. All other kinds of knowledge, such as the knowledge of Brahman, are its components.



PURPORT



The activities of the samvit-śakti produce the effect of cognition. Both the Lord and the living entities are cognizant. Śrī Kṛṣṇa, as the Supreme Personality of Godhead, has full knowledge of everything everywhere, and therefore there are no hindrances to His cognition. He can have knowledge merely by glancing over an object, whereas innumerable impediments block the cognition of ordinary living beings. The cognition of the living beings has three divisions: direct knowledge, indirect knowledge and perverted knowledge. Sense perception of material objects by the mundane senses, such as the eye, ear, nose and hand, always produces definitely perverted knowledge. This illusion is a presentation of the material energy, which is influenced by the samvit-śakti in a perverted manner. Negative cognition of an object beyond the reach of sense perception is the way of indirect knowledge, which is not altogether imperfect but which produces only fragmentary knowledge in the form of impersonal spiritual realization and monism. But when the samvit factor of cognition is enlightened by the hlādinī potency of the same internal energy, they work together, and only thus can one attain knowledge of the Personality of Godhead. The samvit-śakti should be maintained in that state. Material knowledge and indirect spiritual knowledge are by-products of the samvit-śakti.





TEXT 68





hlādinīra sāra 'prema', prema-sāra 'bhāva'



bhāvera parama-kāṣṭhā, nāma--'mahā-bhāva'



SYNONYMS



*hlādinīra*-of the pleasure potency; *sāra*-the essence; *prema*-love for God; *prema-sāra*-the essence of such love; *bhāva*-emotion; *bhāvera*-of emotion; *parama-kāṣṭhā*-the highest limit; *nāma*-named; *mahā*-bhāva-mahābhāva.



TRANSLATION



The essence of the hlādinī potency is love of God, the essence of love of God is emotion [bhāva], and the ultimate development of emotion is mahābhāva.



PURPORT



The product of the hlādinī-śakti is love of Godhead, which has two divisions-namely, pure love of Godhead and adulterated love of Godhead. Only when the hlādinī śakti emanates from Śrī Kṛṣṇa and is bestowed upon the living being to attract Him does the living being become a pure lover of God. But when the same hlādinī-śakti is adulterated by the external, material energy and emanates from the living being, it does not attract Kṛṣṇa; on the contrary, the living being becomes attracted by the glamor of the material energy. At that time instead of becoming mad with love of Godhead, the living being becomes mad after material sense enjoyment, and because of his association with the qualitative modes of material nature, he is captivated by its interactions of distressful, unhappy feelings.





TEXT 69





mahābhāva-svarūpā śrī-rādhā-ṭhākurāṇī



sarva-guṇa-khani kṛṣṇa-kāntā-śiromaṇi



SYNONYMS



*mahā-bhāva*-of mahābhāva; *svarūpā*-the form; *śrī*-rādhā-ṭhākurāṇī-Śrīmatī Rādhārāṇī; *sarva-guṇa*-of all good qualities; *khani*-mine; *kṛṣṇa-kāntā*-of the lovers of Lord Kṛṣṇa; *śiromaṇi*-crown jewel.



TRANSLATION



Śrī Rādhā Ṭhākurāṇī is the embodiment of mahābhāva. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Kṛṣṇa.



PURPORT



The unadulterated action of the hlādinī-śakti is displayed in the dealings of the damsels of Vraja and Śrīmatī Rādhārāṇī, who is the topmost participant in that transcendental group. The essence of the hlādinī-śakti is love of Godhead, the essence of love of Godhead is bhāva, or transcendental sentiment, and the highest pitch of that bhāva is called mahābhāva. Śrīmatī Rādhārāṇī is the personified embodiment of these three aspects of transcendental consciousness. She is therefore the highest principle in love of Godhead and is the supreme lovable object of Śrī Kṛṣṇa.





TEXT 70





tayor apy ubhayor madhye



rādhikā sarvathādhikā



mahābhāva-svarūpeyaṁ



guṇair ativarīyasī



SYNONYMS



*tayoḥ*-of them; *api*-even; *ubhayoḥ*-of both (Candrāvalī and Rādhārāṇī); *madhye*-in the middle; rādhikā-Śrīmatī Rādhārāṇī; *sarvathā*-in every way; *adhikā*-greater; *mahā-bhāva-svarūpā*-the form of mahābhāva; *iyam*-this one; *guṇaiḥ*-with good qualities; *ativarīyasī*-the best of all.



TRANSLATION



"Of these two gopīs [Rādhārāṇī and Candrāvalī], Śrīmatī Rādhārāṇī is superior in all respects. She is the embodiment of mahābhāva, and She surpasses all in good qualities."



PURPORT



This text is verse 2 of the Ujjvala-nīlamaṇi of Śrīla Rūpa Gosvāmī.





TEXT 71





kṛṣṇa-prema-bhāvita yāṅra cittendriya-kāya



kṛṣṇa-nija-śakti rādhā krīḍāra sahāya



SYNONYMS



*kṛṣṇa*-prema-love for Lord Kṛṣṇa; *bhāvita*-steeped in; *yāṅra*-whose; *citta*-mind; *indriya*-senses; *kāya*-body; *kṛṣṇa*-of Lord Kṛṣṇa; *nija-śakti*-His own energy; rādhā-Śrīmatī Rādhārāṇī; *krīḍāra*-of pastimes; *sahāya*-companion.



TRANSLATION



Her mind, senses and body are steeped in love for Kṛṣṇa. She is Kṛṣṇa's own energy, and She helps Him in His pastimes.



PURPORT



Śrīmatī Rādhārāṇī is as fully spiritual as Kṛṣṇa. No one should consider Her to be material. She is definitely not like the conditioned souls, who have material bodies, gross and subtle, covered by material senses. She is all-spiritual, and both Her body and mind are of the same spiritual embodiment. Because Her body is spiritual, Her senses are also spiritual. Thus Her body, mind and senses fully shine in love of Kṛṣṇa. She is the personified hlādinī-śakti (the pleasure-giving energy of the Lord's internal potency), and therefore She is the only source of enjoyment for Śrī Kṛṣṇa.





Śrī Kṛṣṇa cannot enjoy anything that is internally different from Him. Therefore Rādhā and Śrī Kṛṣṇa are identical. The sandhinī portion of Śrī Kṛṣṇa's internal potency has manifested the all-attractive form of Śrī Kṛṣṇa, and the same internal potency, in the hlādinī feature, has presented Śrīmatī Rādhārāṇī, who is the attraction for the ail-attractive. No one can match Śrīmatī Rādhārāṇī in the transcendental pastimes of Śrī Kṛṣṇa.





TEXT 72





ānanda-cinmaya-rasa-pratibhāvitābhis



tābhir ya eva nija-rūpatayā kalābhiḥ



goloka eva nivasaty akhilātma-bhūto



govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



SYNONYMS



*ānanda*-bliss; *cit*-and knowledge; *maya*-consisting of; *rasa*-mellows; *prati*-at every second; *bhāvitābhiḥ*-who are engrossed with; *tābhiḥ*-with those; *yaḥ*-who; *eva*-certainly; *nija*-rūpatayā-with His own form; *kalābhiḥ*-who are parts of portions of His pleasure potency; *goloke*-in Goloka Vṛndāvana; *eva*-certainly; *nivasati*-resides; *akhila-ātma*-as the soul of all; *bhūtaḥ*-who exists; *govindam*-Lord Govinda; *ādi-puruṣam*-the original personality; *tam*-Him; *aham*-I; *bhajāmi*-worship.



TRANSLATION



"I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency [hlādinī]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa."



PURPORT



This text is from the Brahma-saṁhitā (5.37).





TEXT 73





kṛṣṇere karāya yaiche rasa āsvādana



krīḍāra sahāya yaiche, śuna vivaraṇa



SYNONYMS



*kṛṣṇere*-unto Lord Kṛṣṇa; *karāya*-causes to do; *yaiche*-how; *rasa*-the mellows; *āsvādana*-tasting; *krīḍāra*-of pastimes; *sahāya*-helper; *yaiche*-how; *śuna*-please hear; *vivaraṇa*-the description.



TRANSLATION



Now please listen to how Lord Kṛṣṇa's consorts help Him taste rasa and how they help in His pastimes.





TEXTS 74-75





kṛṣṇa-kāntā-gaṇa dekhi tri-vidha prakāra



eka lakṣmī-gaṇa, pure mahiṣī-gaṇa āra



vrajāṅganā-rūpa, āra kāntā-gaṇa-sāra



śrī-rādhikā haite kāntā-gaṇera vistāra



SYNONYMS



*kṛṣṇa-kāntā-gaṇa*-the lovers of Lord Kṛṣṇa; *dekhi*-I see; *tri*-vidha-three; *prakāra*-kinds; *eka*-one; *lakṣmī-gaṇa*-the goddesses of fortune; *pure*-in the city; *mahiṣī-gaṇa*-the queens; *āra*-and; *vraja-aṅganā*-of the beautiful women of Vraja; *rūpa*-having the form; *āra*-another type; *kāntā-gaṇa*-of the lovers; *sāra*-the essence; *śrī*-rādhikā haite-from Śrīmatī Rādhārāṇī; *kāntā-gaṇera*-of the lovers of Kṛṣṇa; *vistāra*-the expansion.



TRANSLATION



The beloved consorts of Lord Kṛṣṇa are of three kinds: the goddesses of fortune, the queens, and the milkmaids of Vraja, who are the foremost of all. These consorts all proceed from Rādhikā.





TEXT 76





avatārī kṛṣṇa yaiche kare avatāra



aṁśinī rādhā haite tina gaṇera vistāra



SYNONYMS



*avatārī*-the source of all incarnations; *kṛṣṇa*-Lord Kṛṣṇa; *yaiche*-just as; *kare*-makes; *avatāra*-incarnation; *aṁśinī*-the source of all portions; rādhā-Śrīmatī Rādhārāṇī; *haite*-from; *tina*-three; *gaṇera*-of the groups; *vistāra*-expansion.



TRANSLATION



Just as the fountainhead, Lord Kṛṣṇa, is the cause of all incarnations, so Śrī Rādhā is the cause of all these consorts.





TEXT 77





vaibhava-gaṇa yena tāṅra aṅga-vibhūti



bimba-pratibimba-rūpa mahiṣīra tati



SYNONYMS



*vaibhava-gaṇa*-the expansions; *yena*-as it were; *tāṅra*-of Her; *aṅga*-of the body; *vibhūti*-powerful expansions; *bimba*-reflections; *pratibimba*-counterreflections; *rūpa*-having the form; *mahiṣīra*-of the queens; *tati*-the expansion.



TRANSLATION



The goddesses of fortune are partial manifestations of Śrīmatī Rādhikā, and the queens are reflections of Her image.





TEXT 78





laksmī-gaṇa tāṅra vaibhava-vilāsāṁśa-rūpa



mahiṣī-gaṇa vaibhava-prakāśa-svarūpa



SYNONYMS



*lakṣmī-gaṇa*-the goddesses of fortune; *tāṅra*-Her; *vaibhava*-vilāsa-as vaibhava-vilāsa; *aṁśa*-of plenary portions; *rūpa*-having the form; *mahiṣī-gaṇa*-the queens; *vaibhava-prakāśa*-of vaibhava-prakāśa; *svarūpa*-having the nature.



TRANSLATION



The goddesses of fortune are Her plenary portions, and they display the forms of vaibhava-vilāsa. The queens are of the nature of Her vaibhava-prakāśa.





TEXT 79





ākāra svabhāva-bhede vraja-devī-gaṇa



kāya-vyūha-rūpa tāṅra rasera kāraṇa



SYNONYMS



*ākāra*-of features; *svabhāva*-of natures; *bhede*-with differences; *vraja-devī-gaṇa*-the gopīs; *kāya*-of Her body; *vyūha*-of expansions; *rūpa*-having the form; *tāṅra*-of Her; *rasera*-of mellows; *kāraṇa*-instruments.



TRANSLATION



The Vraja-devīs have diverse bodily features. They are Her expansions and are the instruments for expanding rasa.





TEXT 80





bahu kāntā vinā nahe rasera ullāsa



līlāra sahāya lāgi' bahuta prakāśa



SYNONYMS



*bahu*-many; *kāntā*-lovers; *vinā*-without; *nahe*-there is not; *rasera*-of mellow; *ullāsa*-exultation; *līlāra*-of pastimes; *sahāya*-helper; *lāgi'*-for the purpose of being; *bahuta*-many; *prakāśa*-manifestations.



TRANSLATION



Without many consorts, there is not such exultation in rasa. Therefore there are many manifestations of Śrīmatī Rādhārāṇī to assist in the Lord's pastimes.





TEXT 81





tāra madhye vraje nānā bhāva-rasa-bhede



kṛṣṇake karāya rāsādika-līlāsvāde



SYNONYMS



*tāra madhye*-among them; *vraje*-in Vraja; *nānā*-various; *bhāva*-of moods; *rasa*-and of mellows; *bhede*-by differences; *kṛṣṇake*-Lord Kṛṣṇa; *karāya*-cause to do; *rāsa-ādika*-beginning with the rāsa dance; *līlā*-of the pastimes; *āsvāde*-tasting.



TRANSLATION



Among them are various groups of consorts in Vraja who have varieties of sentiments and mellows. They help Lord Kṛṣṇa taste all the sweetness of the rāsa dance and other pastimes.



PURPORT



As already explained, Kṛṣṇa and Rādhā are one in two. They are identical. Kṛṣṇa expands Himself in multi-incarnations and plenary portions like the puruṣas. Similarly, Śrīmatī Rādhārāṇī expands Herself in multiforms as the goddesses of fortune, the queens and the damsels of Vraja. Such expansions from Śrīmatī Rādhārāṇī are all Her plenary portions. All these womanly forms of Kṛṣṇa are expansions corresponding to His plenary expansions of Viṣṇu forms. These expansions have been compared to reflected forms of the original form. There is no difference between the original form and the reflected forms. The female reflections of Kṛṣṇa's pleasure potency are as good as Kṛṣṇa Himself.





The plenary expansions of Kṛṣṇa's personality are called vaibhava-vilāsa and vaibhava-prakāśa, and Rādhā's expansions are similarly described. The goddesses of fortune are Her vaibhava-vilāsa forms, and the queens are her vaibhava-prakāśa forms. The personal associates of Rādhārāṇī, the damsels of Vraja, are direct expansions of Her body. As expansions of Her personal form and transcendental disposition, they are agents of different reciprocations of love in the pastimes of Lord Kṛṣṇa, under the supreme direction of Śrīmatī Rādhārāṇī. In the transcendental realm, enjoyment is fully relished in variety. The exuberance of transcendental mellow is increased by the association of a large number of personalities similar to Rādhārāṇī, who are also known as gopīs or sakhīs. The variety of innumerable mistresses is a source of relish for Śrī Kṛṣṇa, and therefore these expansions from Śrīmatī Rādhārāṇī are necessary for enhancing the pleasure potency of Śrī Kṛṣṇa. Their transcendental exchanges of love are the superexcellent affairs of the pastimes in Vṛndāvana. By these expansions of Śrīmatī Rādhārāṇī's personal body, She helps Lord Kṛṣṇa taste the rāsa dance and similar other activities. Śrīmatī Rādhārāṇī, being the central petal of the rāsa-līlā flower, is also known by the names found in the following verses.





TEXT 82





govindānandinī rādhā, govinda-mohinī



govinda-sarvasva, sarva-kāntā-śiromaṇi



SYNONYMS



*govinda-ānandinī*-She who gives pleasure to Govinda; rādhā-Śrīmatī Rādhārāṇī; *govinda-mohinī*-She who mystifies Govinda; *govinda-sarvasva-the be-all and end*-all of Lord Govinda; *sarva-kāntā*-of all the Lord's lovers; *śiromaṇi*-the crown jewel.



TRANSLATION



Rādhā is the one who gives pleasure to Govinda, and She is also the enchantress of Govinda. She is the be-all and end-all of Govinda, and the crest jewel of all His consorts.





TEXT 83





devī kṛṣṇa-mayī proktā



rādhikā para-devatā



sarva-lakṣmī-mayī sarva-



kāntiḥ sammohinī parā



SYNONYMS



*devī*-who shines brilliantly; *kṛṣṇa*-mayī-nondifferent from Lord Kṛṣṇa; *proktā*-called; rādhikā-Śrīmatī Rādhārāṇī; *para*-devatā-most worshipable; *sarva*-lakṣmī-mayī-presiding over all the goddesses of fortune; *sarva-kāntiḥ*-in whom all splendor exists; *sammohinī*-whose character completely bewilders Lord Kṛṣṇa; *parā*-the superior energy.



TRANSLATION



"The transcendental goddess Śrīmatī Rādhārāṇī is the direct counterpart of Lord Śrī Kṛṣṇa. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord."



PURPORT



This text is from the Bṛhad-gautamīya-tantra.





TEXT 84





'devī' kahi dyotamānā, paramā sundarī



kimvā, kṛṣṇa-pūjā-krīḍāra vasati nagarī



SYNONYMS



*devī*-the word devī; *kahi*-I say; *dyotamānā*-shining; *paramā*-most; *sundarī*-beautiful; *kimvā*-or; *kṛṣṇa-pūjā*-of the worship of Lord Kṛṣṇa; *krīḍāra*-and of sports; *vasati*-the abode; *nagarī*-the town.



TRANSLATION



"Devī" means "resplendent and most beautiful." Or else it means "the lovely abode of the worship and love sports of Lord Kṛṣṇa."





TEXT 85





kṛṣṇa-mayī--kṛṣṇa yāra bhitare bāhire



yāṅhā yāṅhā netra paḍe tāṅhā kṛṣṇa sphure



SYNONYMS



*kṛṣṇa-mayī*-the word kṛṣṇa-mayī; *kṛṣṇa*-Lord Kṛṣṇa; *yāra*-of whom; *bhitare*-the within; *bāhire*-the without; *yāṅhā yāṅhā*-wherever; *netra*-the eyes; *paḍe*-fall; *tāṅhā*-there; *kṛṣṇa*-Lord Kṛṣṇa; *sphure*-manifests.



TRANSLATION



"Kṛṣṇa-mayī" means "one whose within and without are Lord Kṛṣṇa." She sees Lord Kṛṣṇa wherever She casts Her glance.





TEXT 86





kimvā, prema-rasa-maya kṛṣṇera svarūpa



tāṅra śakti tāṅra saha haya eka-rūpa



SYNONYMS



*kimvā*-or; *prema-rasa*-the mellows of love; *maya*-made of; *kṛṣṇera*-of Lord Kṛṣṇa; *svarūpa*-the real nature; *tāṅra*-of Him; *śakti*-the energy; *tāṅra saha*-with Him; *haya*-there is; *eka*-rūpa-oneness.



TRANSLATION



Or, She is identical with Lord Kṛṣṇa, for She embodies the mellows of love. The energy of Lord Kṛṣṇa is identical with Him.



PURPORT



Kṛṣṇa-mayī has two different imports. First, a person who always thinks of Kṛṣṇa both within and without and who always remembers only Kṛṣṇa, wherever he goes or whatever he sees, is called kṛṣṇa-mayī. Also, since Kṛṣṇa's personality is full of love, His loving potency, Rādhārāṇī, being nondifferent from Him, is called kṛṣṇa-mayī.





TEXT 87





kṛṣṇa-vāñchā-pūrti-rūpa kare ārādhane



ataeva 'rādhikā' nāma purāṇe vākhāne



SYNONYMS



*kṛṣṇa-vāñchā*-of the desire of Lord Kṛṣṇa; *pūrti-rūpa*-of the nature of fulfillment; *kare*-does; *ārādhane*-worship; *ataeva*-therefore; rādhikā-Śrīmatī Rādhikā; *nāma*-named; *purāṇe*-in the Purāṇas; *vākhāne*-in the description.



TRANSLATION



Her worship [ārādhana] consists of fulfilling the desires of Lord Kṛṣṇa. Therefore the *Purāṇas* call Her Rādhikā.



PURPORT



The name Rādhā is derived from the root word ārādhana, which means "worship." The personality who excels all in worshiping Kṛṣṇa may therefore be called Rādhikā, the greatest servitor.





TEXT 88





anayārādhito nūnaṁ



bhagavān harir īśvaraḥ



yan no vihāya govindaḥ



prīto yām anayad rahaḥ



SYNONYMS



*anayā*-by this one; *ārādhitaḥ*-worshiped; *nūnam*-certainly; *bhagavān*-the Supreme Personality of Godhead; *hariḥ*-Lord Kṛṣṇa; *īśvaraḥ*-the Supreme Lord; *yat*-from which; *naḥ*-us; *vihāya*-leaving aside; *govindaḥ*-Govinda; *prītaḥ*-pleased; *yām*-whom; *anayat*-lead; *rahaḥ*-to a lonely place.



TRANSLATION



"Truly the Personality of Godhead has been worshiped by Her. Therefore Lord Govinda, being pleased, has brought Her to a lonely spot, leaving us all behind."



PURPORT



This text is from *Śrīmad-Bhāgavatam* (10.30.28).





TEXT 89





ataeva sarva-pūjyā, parama-devatā



sarva-pālikā, sarva jagatera mātā



SYNONYMS



*ataeva*-therefore; *sarva*-pūjyā-worshipable by all; *parama*-supreme; *devatā*-goddess; *sarva-pālikā*-the protectress of all; *sarva jagatera*-of all the universes; *mātā*-the mother.



TRANSLATION



Therefore Rādhā is parama-devatā, the supreme goddess, and She is worshipable for everyone. She is the protectress of all, and She is the mother of the entire universe.





TEXT 90





'sarva-lakṣmī'-śabda pūrve kariyāchi vyākhyāna



sarva-lakṣmī-gaṇera tiṅho hana adhiṣṭhāna



SYNONYMS



*sarva-lakṣmī-śabda*-the word sarva-lakṣmī; *pūrve*-previously; *kariyāchi*-I have done; *vyākhyāna*-explanation; *sarva-lakṣmī-gaṇera*-of all the goddesses of fortune; *tiṅho*-She; *hana*-is; *adhiṣṭhāna*-abode.



TRANSLATION



I have already explained the meaning of "sarva-lakṣmī." Rādhā is the original source of all the goddesses of fortune.





TEXT 91





kimvā, 'sarva-lakṣmī'--kṛṣṇera ṣaḍ-vidha aiśvarya



tāṅra adhiṣṭhātrī śakti--sarva-śakti-varya



SYNONYMS



*kimvā*-or; *sarva-lakṣmī*-the word sarva-lakṣmī; *kṛṣṇera*-of Lord Kṛṣṇa; *ṣaṭ*-vidha-six kinds; *aiśvarya*-opulences; *tāṅra*-of Him; *adhiṣṭhātrī*-chief; *śakti*-energy; *sarva-śakti*-of all energies; *varya*-the best.



TRANSLATION



Or "sarva-lakṣmī" indicates that She fully represents the six opulences of Kṛṣṇa. Therefore She is the supreme energy of Lord Kṛṣṇa.





TEXT 92





sarva-saundarya-kānti vaisaye yāṅhāte



sarva-lakṣmī-gaṇera śobhā haya yāṅhā haite



SYNONYMS



*sarva-saundarya*-of all beauty; *kānti*-the splendor; *vaisaye*-sits; *yāṅhāte*-in whom; *sarva-lakṣmī-gaṇera*-of all the goddesses of fortune; *śobhā*-the splendor; *haya*-is; *yāṅhā haite*-from whom.



TRANSLATION



The word "sarva-kānti" indicates that all beauty and luster rest in Her body. All the lakṣmīs derive their beauty from Her.





TEXT 93





kimvā 'kānti'-śabde kṛṣṇera saba icchā kahe



kṛṣṇera sakala vāñchā rādhātei rahe



SYNONYMS



*kimvā*-or; *kānti-śabde*-by the word kānti; *kṛṣṇera*-of Lord Kṛṣṇa; *saba*-all; *icchā*-desires; *kahe*-says; *kṛṣṇera*-of Lord Kṛṣṇa; *sakala*-all; *vāñchā*-desires; *rādhātei*-in Śrīmatī Rādhārāṇī; *rahe*-remain.



TRANSLATION



"Kānti" may also mean "all the desires of Lord Kṛṣṇa." All the desires of Lord Kṛṣṇa rest in Śrīmatī Rādhārāṇī.





TEXT 94





rādhikā karena kṛṣṇera vāñchita pūraṇa



'sarva-kānti'-śabdera ei artha vivaraṇa



SYNONYMS



rādhikā-Śrīmatī Rādhārāṇī; *karena*-does; *kṛṣṇera*-of Lord Kṛṣṇa; *vāñchita*-desired object; *pūraṇa*-fulfilling; *sarva-kānti-śabdera*-of the word sarva-kānti; *ei*-this; *artha*-meaning; *vivaraṇa*-the description.



TRANSLATION



Śrīmatī Rādhikā fulfills all the desires of Lord Kṛṣṇa. This is the meaning of "sarva-kānti."





TEXT 95





jagat-mohana kṛṣṇa, tāṅhāra mohinī



ataeva samastera parā ṭhākurāṇī



SYNONYMS



*jagat*-mohana-enchanting the universe; *kṛṣṇa*-Lord Kṛṣṇa; *tāṅhāra*-of Him; *mohinī*-the enchantress; *ataeva*-therefore; *samastera*-of all; *parā*-foremost; *ṭhākurāṇī*-goddess.



TRANSLATION



Lord Kṛṣṇa enchants the world, but Śrī Rādhā enchants even Him. Therefore She is the supreme goddess of all.





TEXT 96





rādhā--pūrṇa-śakti, kṛṣṇa--pūrṇa-śaktimān



dui vastu bheda nāi, śāstra-paramāṇa



SYNONYMS



rādhā-Śrīmatī Rādhārāṇī; *pūrṇa-śakti*-the complete energy; *kṛṣṇa*-Lord Kṛṣṇa; *pūrṇa-śaktimān*-the complete possessor of energy; *dui*-two; *vastu*-things; *bheda*-difference; *nāi*-there is not; *śāstra-paramāṇa*-the evidence of revealed scripture.



TRANSLATION



Śrī Rādhā is the full power, and Lord Kṛṣṇa is the possessor of full power. The two are not different, as evidenced by the revealed scriptures.





TEXT 97





mṛgamada, tāra gandha--yaiche aviccheda



agni, jvālāte--yaiche kabhu nāhi bheda



SYNONYMS



*mṛga*-mada-musk; *tāra*-of that; *gandha*-fragrance; *yaiche*-just as; *aviccheda*-inseparable; *agni*-the fire; *jvālāte*-temperature; *yaiche*-just as; *kabhu*-any; *nāhi*-there is not; *bheda*-difference.



TRANSLATION



They are indeed the same, just as musk and its scent are inseparable, or as fire and its heat are nondifferent.





TEXT 98





rādhā-kṛṣṇa aiche sadā eka-i svarūpa



līlā-rasa āsvādite dhare dui-rūpa



SYNONYMS



*rādhā*-kṛṣṇa-Rādhā and Kṛṣṇa; *aiche*-in this way; *sadā*-always; *eka*-i-one; *svarūpa*-nature; *līlā-rasa*-the mellows of a pastime; *āsvādite*-to taste; *dhare*-manifest; *dui*-rūpa-two forms.



TRANSLATION



Thus Rādhā and Lord Kṛṣṇa are one, yet They have taken two forms to enjoy the mellows of pastimes.





TEXTS 99-100





prema-bhakti śikhāite āpane avatari



rādhā-bhāva-kānti dui aṅgīkāra kari'



śrī-kṛṣṇa-caitanya-rūpe kaila avatāra



ei ta' pañcama ślokera artha paracāra



SYNONYMS



*prema*-bhakti-devotional service in love of Godhead; *śikhāite*-to teach; *āpane*-Himself; *avatari*-descending; *rādhā-bhāva*-the mood of Śrīmatī Rādhārāṇī; *kānti*-and luster; *dui*-two; *aṅgīkāra kari'*-accepting; *śrī-kṛṣṇa-caitanya*-of Lord Caitanya Mahāprabhu; *rūpe*-in the form; *kaila*-made; *avatāra*-incarnation; *ei*-this; *ta'*-certainly; *pañcama*-fifth; *ślokera*-of the verse; *artha*-meaning; *paracāra*-proclamation.



TRANSLATION



To promulgate prema-bhakti [devotional service in love of Godhead], Kṛṣṇa appeared as Śrī Kṛṣṇa Caitanya with the mood and complexion of Śrī Rādhā. Thus I have explained the meaning of the fifth verse.





TEXT 101





ṣaṣṭha ślokera artha karite prakāśa



prathame kahiye sei ślokera ābhāsa



SYNONYMS



*ṣaṣṭha*-sixth; *ślokera*-of the verse; *artha*-meaning; *karite*-to do; *prakāśa*-manifestation; *prathame*-first; *kahiye*-I shall speak; *sei*-that; *ślokera*-of the verse; *ābhāsa*-hint.



TRANSLATION



To explain the sixth verse, I shall first give a hint of its meaning.





TEXT 102





avatari' prabhu pracārila saṅkīrtana



eho bāhya hetu, pūrve kariyāchi sūcana



SYNONYMS



*avatari'*-incarnating; *prabhu*-the Lord; *pracārila*-propagated; *saṅkīrtana*-the congregational chanting of the holy name; *eho*-this; *bāhya*-external; *hetu*-reason; *pūrve*-previously; *kariyāchi*-I have given; *sūcana*-indication.



TRANSLATION



The Lord came to propagate saṅkīrtana. That is an external purpose, as I have already indicated.





TEXT 103





avatārera āra eka āche mukhya-bīja



rasika-śekhara kṛṣṇera sei kārya nija



SYNONYMS



*avatārera*-of the incarnation; *āra*-another; *eka*-one; *āche*-there is; *mukhya*-bīja-principal seed; *rasika-śekhara*-the foremost enjoyer of the mellows of love; *kṛṣṇera*-of Lord Kṛṣṇa; *sei*-that; *kārya*-business; *nija*-own.



TRANSLATION



There is a principal cause for Lord Kṛṣṇa's appearance. It grows from His own engagements as the foremost enjoyer of loving exchanges.





TEXT 104





ati gūḍha hetu sei tri-vidha prakāra



dāmodara-svarūpa haite yāhāra pracāra



SYNONYMS



*ati*-very; *gūḍha*-esoteric; *hetu*-reason; *sei*-that; *tri*-vidha-three; *prakāra*-kinds; *dāmodara*-svarūpa haite-from Svarūpa Dāmodara; *yāhāra*-of which; *pracāra*-the proclamation.



TRANSLATION



That most confidential cause is threefold. Svarūpa Dāmodara has revealed it.





TEXT 105





svarūpa-gosāñi--prabhura ati antaraṅga



tāhāte jānena prabhura e-saba prasaṅga



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosāñi; *prabhura*-of Lord Caitanya Mahāprabhu; *ati*-very; *antaraṅga*-confidential associate; *tāhāte*-by that; *jānena*-he knows; *prabhura*-of Lord Caitanya Mahāprabhu; *e-saba*-all these; *prasaṅga*-topics.



TRANSLATION



Svarūpa Gosāñi is the most intimate associate of the Lord. He, therefore, knows all these topics well.



PURPORT



Prior to the Lord's acceptance of the renounced order, Puruṣottama Bhaṭṭācārya, a resident of Navadvīpa, desired to enter the renounced order of life. Therefore he left home and went to Benares, where he accepted the position of brahmacarya from a Māyāvādī sannyāsī. When he became a brahmacārī, he was given the name Śrī Dāmodara Svarūpa. He left Benares shortly after, without taking sannyāsa, and he came to Nīlācala, Jagannātha Purī, where Lord Caitanya was staying. He met Caitanya Mahāprabhu there and dedicated his life for the service of the Lord. He became Lord Caitanya's secretary and constant companion. He used to enhance the pleasure potency of the Lord by singing appropriate songs, which were very much appreciated. Svarūpa Dāmodara could understand the secret mission of Lord Caitanya, and it was by his grace only that all the devotees of Lord Caitanya could know the real purpose of the Lord.





Svarūpa Dāmodara has been identified as Lalitā-devī, the second expansion of Rādhārāṇī. However, the authoritative Gaura-gaṇoddeśa-dīpikā of Kavi-karṇapūra describes Svarūpa Dāmodara as the same Viśākhā-devī who serves the Lord in Goloka Vṛndāvana. Therefore it is to be understood that Śrī Svarūpa Dāmodara is a direct expansion of Rādhārāṇī who helps the Lord experience the attitude of Rādhārāṇī.





TEXT 106





rādhikāra bhāva-mūrti prabhura antara



sei bhāve sukha-duḥkha uṭhe nirantara



SYNONYMS



*rādhikāra*-of Śrīmatī Rādhārāṇī; *bhāva-mūrti*-the form of the emotions; *prabhura*-of Lord Caitanya Mahāprabhu; *antara*-the heart; *sei*-that; *bhāve*-in the condition; *sukha*-duḥkha-happiness and distress; *uṭhe*-arise; *nirantara*-constantly.



TRANSLATION



The heart of Lord Caitanya is the image of Śrī Rādhikā's emotions. Thus feelings of pleasure and pain arise constantly therein.



PURPORT



Lord Caitanya's heart was full of the feelings of Śrīmatī Rādhārāṇī, and His appearance resembled Hers. Svarūpa Dāmodara has explained His attitude as rādhā-bhāva-mūrti, the attitude of Rādhārāṇī. One who engages in sense gratification on the material platform can hardly understand rādhā-bhāva, but one who is freed from the demands of sense gratification can understand it. Rādhā-bhāva must be understood from the Gosvāmīs, those who are actually controllers of the senses. From such authorized sources it is to be known that the attitude of Śrīmatī Rādhārāṇī is the highest perfection of conjugal love, which is the highest of the five transcendental mellows, and it is the complete perfection of love of Kṛṣṇa.





These transcendental affairs can be understood on two platforms. One is called elevated, and the other is called superelevated. The loving affairs exhibited in Dvārakā are the elevated form. The superelevated position is reached in the manifestations of the pastimes of Vṛndāvana. The attitude of Lord Caitanya is certainly superelevated.



From the life of Śrī Caitanya Mahāprabhu, an intelligent person engaged in pure devotional service can understand that He always felt separation from Kṛṣṇa within Himself. In that separation He sometimes felt that He had found Kṛṣṇa and was enjoying the meeting. The significance of this separation and meeting is very specific. If someone tries to understand the exalted position of Lord Caitanya without knowing this, he is sure to misunderstand it. One must first become fully self-realized. Otherwise one may misidentify the Lord as nāgara, or the enjoyer of the damsels of Vraja, thus committing the mistake of rasābhāsa, or overlapping understanding.





TEXT 107





śeṣa-līlāya prabhura kṛṣṇa-viraha-unmāda



bhrama-maya ceṣṭā, āra pralāpa-maya vāda



SYNONYMS



*śeṣa-līlāya*-in the final pastimes; *prabhura*-of Lord Caitanya Mahāprabhu; *kṛṣṇa*-viraha-from separation from Lord Kṛṣṇa; *unmāda*-the madness; *bhrama*-maya-erroneous; *ceṣṭā*-efforts; *āra*-and; *pralāpa*-maya-delirious; *vāda*-talk.



TRANSLATION



In the final portion of His pastimes, Lord Caitanya was obsessed with the madness of separation from Lord Kṛṣṇa. He acted in erroneous ways and talked deliriously.



PURPORT



Lord Śrī Caitanya exhibited the highest stage of the feelings of a devotee in separation from the Lord. This exhibition was sublime because He was completely perfect in the feelings of separation. Materialists, however, cannot understand this. Sometimes materialistic scholars think He was diseased or crazy. Their problem is that they always engage in material sense gratification and can never understand the feelings of the devotees and the Lord. Materialists are most abominable in their ideas. They think that they can enjoy directly perceivable gross objects by their senses and that they can similarly deal with the transcendental features of Lord Caitanya. But the Lord is understood only in pursuance of the principles laid down by the Gosvāmīs, headed by Svarūpa Dāmodara. Doctrines like those of the nadīyā-nāgarīs, a class of so-called devotees, are never presented by authorized persons like Svarūpa Dāmodara or the six Gosvāmīs. The ideas of the gaurāṅga-nāgarīs are simply a mental concoction, and they are completely on the mental platform.





TEXT 108





rādhikāra bhāva yaiche uddhava-darśane



sei bhāve matta prabhu rahe rātri-dine



SYNONYMS



*rādhikāra*-of Śrīmatī Rādhārāṇī; *bhāva*-emotion; *yaiche*-just as; *uddhava-darśane*-in seeing Śrī Uddhava; *sei*-that; *bhāve*-in the state; *matta*-maddened; *prabhu*-Lord Caitanya Mahāprabhu; *rahe*-remains; *rātri*-dine-day and night.



TRANSLATION



Just as Rādhikā went mad at the sight of Uddhava, so Lord Caitanya was obsessed day and night with the madness of separation.



PURPORT



Those under the shelter of the lotus feet of Śrī Caitanya Mahāprabhu can understand that His mode of worship of the Supreme Lord Kṛṣṇa in separation is the real worship of the Lord. When the feelings of separation become very intense, one attains the stage of meeting Śrī Kṛṣṇa.





So-called devotees like the sahajiyās cheaply imagine they are meeting Kṛṣṇa in Vṛndāvana. Such thinking may be useful, but actually meeting Kṛṣṇa is possible through the attitude of separation taught by Śrī Caitanya Mahāprabhu.





TEXT 109





rātre pralāpa kare svarūpera kaṇṭha dhari'



āveśe āpana bhāva kahaye ughāḍi'



SYNONYMS



*rātre*-at night; *pralāpa*-delirium; *kare*-does; *svarūpera*-of Svarūpa Dāmodara; *kaṇṭha dhari'*-embracing the neck; *āveśe*-in ecstasy; *āpana*-His own; *bhāva*-mood; *kahaye*-speaks; *ughāḍi'*-exuberantly.



TRANSLATION



At night He talked incoherently in grief with His arms around Svarūpa Dāmodara's neck. He spoke out His heart in ecstatic inspiration.





TEXT 110





yabe yei bhāva uṭhe prabhura antara



sei gīti-śloke sukha dena dāmodara



SYNONYMS



*yabe*-when; *yei*-that; *bhāva*-mood; *uṭhe*-arises; *prabhura*-of Lord Caitanya Mahāprabhu; *antara*-in the heart; *sei*-that; *gīti*-by the song; *śloke*-or verse; *sukha*-happiness; *dena*-gives; *dāmodara*-Svarūpa Dāmodara.



TRANSLATION



Whenever a particular sentiment arose in His heart, Svarūpa Dāmodara satisfied Him by singing songs or reciting verses of the same nature.





TEXT 111





ebe kārya nāhi kichu e-saba vicāre



āge ihā vivariba kariyā vistāre



SYNONYMS



*ebe*-now; *kārya*-business; *nāhi*-there is not; *kichu*-any; *e-saba*-all these; *vicāre*-in the considerations; *āge*-ahead; *ihā*-this; *vivariba*-I shall describe; *kariyā*-doing; *vistāre*-in expanded detail.



TRANSLATION



To analyze these pastimes is not necessary now. Later I shall describe them in detail.





TEXT 112





pūrve vraje kṛṣṇera tri-vidha vayo-dharma



kaumāra, paugaṇḍa, āra kaiśora atimarma



SYNONYMS



*pūrve*-previously; *vraje*-in Vraja; *kṛṣṇera*-of Lord Kṛṣṇa; *tri*-vidha-three sorts; *vayaḥ*-dharma-characteristics of age; *kaumāra*-childhood; *paugaṇḍa*-boyhood; *āra*-and; *kaiśora*-adolescence; *ati-marma*-the very core.



TRANSLATION



Formerly in Vraja Lord Kṛṣṇa displayed three ages, namely childhood, boyhood and adolescence. His adolescence is especially significant.





TEXT 113





vātsalya-āveśe kaila kaumqāra saphala



paugaṇḍa saphala kaila lañā sakhāvala



SYNONYMS



*vātsalya*-of parental love; *āveśe*-in the attachment; *kaila*-made; *kaumāra*-childhood; *sa*-phala-fruitful; *paugaṇḍa*-boyhood; *sa*-phala-fruitful; *kaila*-made; *lañā*-taking along; *sakhā-āvala*-friends.



TRANSLATION



Parental affection made His childhood fruitful. His boyhood was successful with His friends.





TEXT 114





rādhikādi lañā kaila rāsādi-vilāsa



vāñchā bhari' āsvādila rasera niryāsa



SYNONYMS



rādhikā-ādi-Śrīmatī Rādhārāṇī and the other gopīs; *lañā*-taking along; *kaila*-did; *rāsa-ādi*-beginning with the rāsa dance; *vilāsa*-pastimes; *vāñchā bhari'*-fulfilling desires; *āsvādila*-He tasted; *rasera*-of mellow; *niryāsa*-the essence.



TRANSLATION



In youth He tasted the essence of rasa, fulfilling His desires in pastimes like the rāsa dance with Śrīmatī Rādhikā and the other gopīs.





TEXT 115





kaiśora-vayase kāma, jagat-sakala



rāsādi-līlāya tina karila saphala



SYNONYMS



*kaiśora-vayase*-in the adolescent age; *kāma*-amorous love; *jagat-sakala*-the entire universe; *rāsa-ādi*-such as the rāsa dance; *līlāya*-by pastimes; *tina*-three; *karila*-made; *sa*-phala-successful.



TRANSLATION



In His youth Lord Kṛṣṇa made all three of His ages, and the entire universe, successful by His pastimes of amorous love like the rāsa dance.





TEXT 116





so 'pi kaiśoraka-vayo



mānayan madhusūdanaḥ



reme strī-ratna-kūṭa-sthaḥ



kṣapāsu kṣapitāhitaḥ



SYNONYMS



*saḥ*-He; *api*-especially; *kaiśoraka-vayaḥ*-the age of adolescence; *mānayan*-honoring; *madhu-sūdanaḥ*-the killer of the Madhu demon; *reme*-enjoyed; *strī-ratna*-of the gopīs; *kūṭa*-in multitudes; *sthaḥ*-situated; *kṣapāsu*-in the autumn nights; *kṣapita-ahitaḥ*-who destroys misfortune.



TRANSLATION



"Lord Madhusūdana enjoyed His youth with pastimes on autumn nights in the midst of the jewellike milkmaids. Thus He dispelled all the misfortunes of the world."



PURPORT



This is a verse from the *Viṣṇu Purāṇa* (5.13.60).





TEXT 117





vācā sūcita-śarvarī-rati-kalā-prāgalbhyayā rādhikāṁ



vrīḍā-kuñcita-locanāṁ viracayann agre sakhīnām asau



tad-vakṣo-ruha-citra-keli-makarī-pāṇḍitya-pāraṁ gataḥ



kaiśoraṁ saphalī-karoti kalayan kuñje vihāraṁ hariḥ



SYNONYMS



*vācā*-by speech; *sūcita*-revealing; *śarvarī*-of the night; *rati*-in amorous pastimes; *kalā*-of the portion; *prāgalbhyayā*-the importance; rādhikām-Śrīmatī Rādhārāṇī; *vrīḍā*-from shame; *kuñcita-locanām*-having Her eyes closed; *viracayan*-making; *agre*-before; *sakhīnām*-Her friends; *asau*-that one; *tat*-of Her; *vakṣaḥ*-ruha-on the breasts; *citra*-keli-with variegated pastimes; *makarī*-in drawing dolphins; *pāṇḍitya*-of cleverness; *pāram*-the limit; *gataḥ*-who reached; *kaiśoram*-adolescence; *sa*-phalī-karoti-makes successful; *kalayan*-performing; *kuñje*-in the bushes; *vihāram*-pastimes; *hariḥ*-the Supreme Personality of Godhead.



TRANSLATION



"Lord Kṛṣṇa made Śrīmatī Rādhārāṇī close Her eyes in shame before Her friends by His words relating Their amorous activities on the previous night. Then He showed the highest limit of cleverness in drawing pictures of dolphins in various playful sports on Her breasts. In this way Lord Hari made His youth successful by performing pastimes in the bushes with Śrī Rādhā and Her friends."



PURPORT



This is a verse from the *Bhakti-rasāmṛta-sindhu* (2.1.231) of Śrīla Rūpa Gosvāmī.





TEXT 118





harir eṣa na ced avātariṣyan



mathurāyāṁ madhurākṣi rādhikā ca



abhaviṣyad iyaṁ vṛthā visṛṣṭir



makarāṅkas tu viśeṣatas tadātra



SYNONYMS



*hariḥ*-Lord Kṛṣṇa; *eṣaḥ*-this; *na*-not; *cet*-if; *avātariṣyat*-would have descended; *mathurāyām*-in Mathurā; *madhura-akṣi*-O lovely-eyed one (Paurṇamāsī); rādhikā-Śrīmatī Rādhikā; *ca*-and; *abhaviṣyat*-would have been; *iyam*-this; *vṛthā*-useless; *visṛṣṭiḥ*-the whole creation; *makara-aṅkaḥ*-the demigod of love, Cupid; *tu*-then; *viśeṣataḥ*-above all; *tadā*-then; *atra*-in this.



TRANSLATION



"O Paurṇamāsī, if Lord Hari had not descended in Mathurā with Śrīmatī Rādhārāṇī, this entire creation-and especially Cupid, the demigod of love-would have been useless."



PURPORT



This verse is spoken by Śrī Vṛndā-devī in the Vidagdha-mādhava (7.3) of Śrīla Rūpa Gosvāmī.





TEXTS 119-120





ei mata pūrve kṛṣṇa rasera sadana



yadyapi karila rasa-niryāsa-carvaṇa



tathāpi nahila tina vāñchita pūraṇa



tāhā āsvādite yadi karila yatana



SYNONYMS



*ei mata*-like this; *pūrve*-previously; *kṛṣṇa*-Lord Kṛṣṇa; *rasera*-of mellows; *sadana*-the reservoir; *yadyapi*-even though; *karila*-did; *rasa*-of the mellows; *niryāsa*-the essence; *carvaṇa*-chewing; *tathāpi*-still; *nahila*-was not; *tina*-three; *vāñchita*-desired objects; *pūraṇa*-fulfilling; *tāhā*-that; *āsvādite*-to taste; *yadi*-though; *karila*-were made; *yatana*-efforts.



TRANSLATION



Even though Lord Kṛṣṇa, the abode of all mellows, had previously in this way chewed the essence of the mellows of love, still He was unable to fulfill three desires, although He made efforts to taste them.





TEXT 121





tāṅhāra prathama vāñchā kariye vyākhyāna



kṛṣṇa kahe,--'āmi ha-i rasera nidāna



SYNONYMS



*tāṅhāra*-His; *prathama*-first; *vāñchā*-desire; *kariye*-I do; *vyākhyāna*-explanation; *kṛṣṇa*-Lord Kṛṣṇa; *kahe*-says; *āmi*-I; *ha*-i-am; *rasera*-of mellow; *nidāna*-primary cause.



TRANSLATION



I shall explain His first desire. Kṛṣṇa says, "I am the primary cause of all rasas.





TEXT 122





pūrṇānanda-maya āmi cin-maya pūrṇa-tattva



rādhikāra preme āmā karāya unmatta



SYNONYMS



*pūrṇa-ānanda*-maya-made of full joy; *āmi*-I; *cit*-maya-spiritual; *pūrṇa*-tattva-full of truth; *rādhikāra*-of Śrīmatī Rādhārāṇī; *preme*-the love; *āmā*-Me; *karāya*-makes; *unmatta*-maddened.



TRANSLATION



"I am the full spiritual truth and am made of full joy, but the love of Śrīmatī Rādhārāṇī drives Me mad.





TEXT 123





nā jāni rādhāra preme āche kata bala



ye bale āmāre kare sarvadā vihvala



SYNONYMS



*nā jāni*-I do not know; *rādhāra*-of Śrīmatī Rādhārāṇī; *preme*-in the love; *āche*-there is; *kata*-how much; *bala*-strength; *ye*-which; *bale*-strength; *āmāre*-Me; *kare*-makes; *sarvadā*-always; *vihvala*-overwhelmed.



TRANSLATION



"I do not know the strength of Rādhā's love, with which She always overwhelms Me.





TEXT 124





rādhikāra prema--guru, āmi--śiṣya naṭa



sadā āmā nānā nṛtye nācāya udbhaṭa



SYNONYMS



*rādhikāra*-of Śrīmatī Rādhārāṇī; *prema*-the love; *guru*-teacher; *āmi*-I; *śiṣya*-disciple; *naṭa*-dancer; *sadā*-always; *āmā*-Me; *nānā*-various; *nṛtye*-in dances; *nācāya*-causes to dance; *udbhaṭa*-novel.



TRANSLATION



"The love of Rādhikā is My teacher, and I am Her dancing pupil. Her prema makes Me dance various novel dances."





TEXT 125





kasmād vṛnde priya-sakhi hareḥ pāda-mūlāt kuto 'sau



kuṇḍāraṇye kim iha kurute nṛtya-śikṣāṁ guruḥ kaḥ



taṁ tvan-mūrtiḥ prati-taru-lataṁ dig-vidikṣu sphurantī



śailūṣīva bhramati parito nartayantī sva-paścāt



SYNONYMS



*kasmāt*-from where; *vṛnde*-O Vṛndā; *priyā-sakhi*-O dear friend; *hareḥ*-of Lord Hari; *pāda*-mūlāt-from the lotus feet; *kutaḥ*-where; *asau*-that one (Lord Kṛṣṇa); *kuṇḍa-araṇye*-in the forest on the bank of Rādhā-kuṇḍa; *kim*-what; *iha*-here; *kurute*-He does; *nṛtya-śikṣām*-dancing practice; *guruḥ*-teacher; *kaḥ*-who; *tam*-Him; *tvat*-mūrtiḥ-Your form; *prati*-taru-latam-on every tree and vine; *dik-vidikṣu*-in all directions; *sphurantī*-appearing; *śailūṣī*-expert dancer; *iva*-like; *bhramati*-wanders; *paritaḥ*-all around; *nartayantī*-causing to dance; *sva*-paścāt-behind.



TRANSLATION



"O my beloved friend Vṛndā, where are you coming from?"

"I am coming from the feet of Śrī Hari."

"Where is He?"

"In the forest on the bank of Rādhā-kuṇḍa."

"What is He doing there?"

"He is learning dancing."

"Who is His master?"

"Your image, Rādhā, revealing itself in every tree and creeper in every direction, is roaming like a skillful dancer, making Him dance behind."



PURPORT



This text is from the Govinda-līlāmṛta (8.77) of Kṛṣṇadāsa Kavirāja Gosvāmī.





TEXT 126





nija-premāsvāde mora haya ye āhlāda



tāhā ha'te koṭi-guṇa rādhā-premāsvāda



SYNONYMS



*nija*-own; *prema*-love; *āsvāde*-in tasting; *mora*-My; *haya*-there is; *ye*-whatever; *āhlāda*-pleasure; *tāhā ha'te*-than that; *koṭi*-guṇa-ten million times greater; *rādhā*-of Śrīmatī Rādhārāṇī; *prema-āsvāda*-the tasting of love.



TRANSLATION



"Whatever pleasure I get from tasting My love for Śrīmatī Rādhārāṇī, She tastes ten million times more than Me by Her love.





TEXT 127





āmi yaiche paraspara viruddha-dharmāśraya



rādhā-prema taiche sadā viruddha-dharma-maya



SYNONYMS



*āmi*-I; *yaiche*-just as; *paraspara*-mutually; *viruddha-dharma*-of conflicting characteristics; *āśraya*-the abode; *rādhā-prema*-the love of Śrīmatī Rādhārāṇī; *taiche*-just so; *sadā*-always; *viruddha*-dharma-maya-consists of conflicting characteristics.



TRANSLATION



"Just as I am the abode of all mutually contradictory characteristics, so Rādhā's love is always full of similar contradictions.





TEXT 128





rādhā-premā vibhu--yāra bāḍite nāhi ṭhāñi



tathāpi se kṣaṇe kṣaṇe bāḍaye sadāi



SYNONYMS



*rādhā-premā*-the love of Śrīmatī Rādhārāṇī; *vibhu*-all-pervading; *yāra*-of which; *bāḍite*-to increase; *nāhi*-there is not; *ṭhāñi*-space; *tathāpi*-still; *se*-that; *kṣaṇe kṣaṇe*-every second; *bāḍaye*-increases; *sadāi*-always.



TRANSLATION



"Rādhā's love is all-pervading, leaving no room for expansion. But still it is expanding constantly.





TEXT 129





yāhā va-i guru vastu nāhi suniścita



tathāpi gurura dharma gaurava-varjita



SYNONYMS



*yāhā*-which; *va*-i-besides; *guru*-great; *vastu*-thing; *nāhi*-there is not; *suniścita*-quite certainly; *tathāpi*-still; *gurura*-of greatness; *dharma*-characteristics; *gaurava*-varjita-devoid of pride.



TRANSLATION



"There is certainly nothing greater than Her love. But Her love is devoid of pride. That is the sign of its greatness.





TEXT 130





yāhā haite sunirmala dvitīya nāhi āra



tathāpi sarvadā vāmya-vakra-vyavahāra



SYNONYMS



*yāhā haite*-than which; *su-nirmala*-very pure; *dvitīya*-second; *nāhi*-there is not; *āra*-another; *tathāpi*-still; *sarvadā*-always; *vāmya*-perverse; *vakra*-crooked; *vyavahāra*-behavior.



TRANSLATION



"Nothing is purer than Her love. But its behavior is always perverse and crooked."





TEXT 131





vibhur api kalayan sadābhivṛddhiṁ



gurur api gaurava-caryayā vihīnaḥ



muhur upacita-vakrimāpi śuddho



jayati mura-dviṣi rādhikānurāgaḥ



SYNONYMS



*vibhuḥ*-all-pervading; *api*-although; *kalayan*-making; *sadā*-always; *abhivṛddhim*-increase; *guruḥ*-important; *api*-although; *gaurava*-caryayā vihīnaḥ-without proud behavior; *muhuḥ*-again and again; *upacita*-increased; *vakrimā*-duplicity; *api*-although; *śuddhaḥ*-pure; *jayati*-all glories to; *mura-dviṣi*-for Kṛṣṇa, the enemy of the demon Mura; *rādhikā*-of Śrīmatī Rādhārāṇī; *anurāgaḥ*-the love.



TRANSLATION



"All glories to Rādhā's love for Kṛṣṇa, the enemy of the demon Mura. Although it is all-pervading, it tends to increase at every moment. Although it is important, it is devoid of pride. And although it is pure, it is always beset with duplicity."



PURPORT



This is a verse from the Dāna-keli-kaumudī (2) of Śrīla Rūpa Gosvāmī.





TEXT 132





sei premāra śrī-rādhikā parama 'āśraya'



sei premāra āmi ha-i kevala 'viṣaya'



SYNONYMS



*sei*-that; *premāra*-of the love; *śrī*-rādhikā-Śrīmatī Rādhārāṇī; *parama*-highest; *āśraya*-abode; *sei*-that; *premāra*-of the love; *āmi*-I; *ha*-i-am; *kevala*-only; *viṣaya*-object.



TRANSLATION



"Śrī Rādhikā is the highest abode of that love, and I am its only object.





TEXT 133





viṣaya-jātīya sukha āmāra āsvāda



āmā haite koṭi-guṇa āśrayera āhlāda



SYNONYMS



*viṣaya jātīya*-relating to the object; *sukha*-happiness; *āmāra*-My; *āsvāda*-tasting; *āmā haite*-than Me; *koṭi*-guṇa-ten million times more; *āśrayera*-of the abode; *āhlāda*-pleasure.



TRANSLATION



"I taste the bliss to which the object of love is entitled. But the pleasure of Rādhā, the abode of that love, is ten million times greater.





TEXT 134





āśraya-jātiya sukha pāite mana dhāya



yatne āsvādite nāri, ki kari upāya



SYNONYMS



*āśraya*-jātīya-relating to the abode; *sukha*-happiness; *pāite*-to obtain; *mana*-the mind; *dhāya*-chases; *yatne*-by effort; *āsvādite*-to taste; *nāri*-I am unable; *ki*-what; *kari*-I do; *upāya*-way.



TRANSLATION



"My mind races to taste the pleasure experienced by the abode, but I cannot taste it, even by My best efforts. How may I taste it?





TEXT 135





kabhu yadi ei premāra ha-iye āśraya



tabe ei premānandera anubhava haya



SYNONYMS



*kabhu*-sometime; *yadi*-if; *ei*-this; *premāra*-of the love; *ha-iye*-I become; *āśraya*-the abode; *tabe*-then; *ei*-this; *prema-ānandera*-of the joy of love; *anubhava*-experience; *haya*-there is.



TRANSLATION



"If sometime I can be the abode of that love, only then may I taste its joy."



PURPORT



Viṣaya and āśraya are two very significant words relating to the reciprocation between Kṛṣṇa and His devotee. The devotee is called the āśraya, and his beloved, Kṛṣṇa, is the viṣaya. Different ingredients are involved in the exchange of love between the āśraya and viṣaya, which are known as vibhāva, anubhāva, sāttvika and vyabhicārī. Vibhāva is divided into the two categories ālambana and uddīpana. Ālambana may be further divided into āśraya and viṣaya. In the loving affairs of Rādhā and Kṛṣṇa, Rādhārāṇī is the āśraya feature and Kṛṣṇa the viṣaya. The transcendental consciousness of the Lord tells Him, "I am Kṛṣṇa, and I experience pleasure as the viṣaya. The pleasure enjoyed by Rādhārāṇī, the āśraya, is many times greater than the pleasure I feel." Therefore, to feel the pleasure of the āśraya category, Lord Kṛṣṇa appeared as Śrī Caitanya Mahāprabhu.





TEXT 136





eta cinti' rahe kṛṣṇa parama-kautukī



hṛdaye bāḍaye prema-lobha dhakdhaki



SYNONYMS



*eta cinti'*-thinking this; *rahe*-remains; *kṛṣṇa*-Lord Kṛṣṇa; *parama-kautukī*-the supremely curious; *hṛdaye*-in the heart; *bāḍaye*-increases; *prema*-lobha-eager desire for love; *dhakdhaki*-blazing.



TRANSLATION



Thinking in this way, Lord Kṛṣṇa was curious to taste that love. His eager desire for that love increasingly blazed in His heart.





TEXT 137





ei eka, śuna āra lobhera prakāra



sva-mādhurya dekhi' kṛṣṇa karena vicāra



SYNONYMS



*ei*-this; *eka*-one; *śuna*-please hear; *āra*-another; *lobhera*-of eager desire; *prakāra*-type; *sva*-mādhurya-own sweetness; *dekhi'*-seeing; *kṛṣṇa*-Lord Kṛṣṇa; *karena*-does; *vicāra*-consideration.



TRANSLATION



That is one desire. Now please hear of another. Seeing His own beauty, Lord Kṛṣṇa began to consider.





TEXT 138





adbhuta, ananta, pūrṇa mora madhurimā



tri-jagate ihāra keha nāhi pāya sīmā



SYNONYMS



*adbhuta*-wonderful; *ananta*-unlimited; *pūrṇa*-full; *mora*-My; *madhurimā*-sweetness; *tri-jagate*-in the three worlds; *ihāra*-of this; *keha*-someone; *nāhi*-not; *pāya*-obtains; *sīmā*-limit.



TRANSLATION



"My sweetness is wonderful, infinite and full. No one in the three worlds can find its limit.





TEXT 139





ei prema-dvāre nitya rādhikā ekali



āmāra mādhuryāmṛta āsvāde sakali



SYNONYMS



*ei*-this; *prema-dvāre*-by means of the love; *nitya*-always; rādhikā-Śrīmatī Rādhārāṇī; *ekali*-only; *āmāra*-of Me; *mādhurya-amṛta*-the nectar of the sweetness; *āsvāde*-tastes; *sakali*-all.



TRANSLATION



"Only Rādhikā, by the strength of Her love, tastes all the nectar of My sweetness.





TEXT 140





yadyapi nirmala rādhāra sat-prema-darpaṇa



tathāpi svacchatā tāra bāḍhe kṣaṇe kṣaṇa



SYNONYMS



*yadyapi*-although; *nirmala*-pure; *rādhāra*-of Śrīmatī Rādhārāṇī; *sat-prema*-of real love; *darpaṇa*-the mirror; *tathāpi*-still; *svacchatā*-transparency; *tāra*-of that; *bāḍhe*-increases; *kṣaṇe kṣaṇa*-every moment.



TRANSLATION



"Although Rādhā's love is pure like a mirror, its purity increases at every moment.





TEXT 141





āmāra mādhurya nāhi bāḍhite avakāśe



e-darpaṇera āge nava nava rūpe bhāse



SYNONYMS



*āmāra*-of Me; *mādhurya*-sweetness; *nāhi*-not; *bāḍhite*-to increase; *avakāśe*-opportunity; *e-darpaṇera āge*-in front of this mirror; *nava nava*-newer and newer; *rūpe*-in beauty; *bhāse*-shines.



TRANSLATION



"My sweetness also has no room for expansion, yet it shines before that mirror in newer and newer beauty.





TEXT 142





man-mādhurya rādhāra prema--doṅhe hoḍa kari'



kṣaṇe kṣaṇe bāḍe doṅhe, keha nāhi hāri



SYNONYMS



*mat*-mādhurya-My sweetness; *rādhāra*-of Śrīmatī Rādhārāṇī; *prema*-the love; *doṅhe*-both together; *hoḍa kari'*-challenging; *kṣaṇe kṣaṇe*-every second; *bāḍe*-increase; *doṅhe*-both; *keha nāhi*-no one; *hāri*-defeated.



TRANSLATION



"There is constant competition between My sweetness and the mirror of Rādhā's love. They both go on increasing, but neither knows defeat.





TEXT 143





āmāra mādhurya nitya nava nava haya



sva-sva-prema-anurūpa bhakte āsvādaya



SYNONYMS



*āmāra*-of Me; *mādhurya*-the sweetness; *nitya*-always; *nava nava*-newer and newer; *haya*-is; *sva*-sva-prema-anurūpa-according to one's own love; *bhakte*-the devotee; *āsvādaya*-tastes.



TRANSLATION



"My sweetness is always newer and newer. Devotees taste it according to their own respective love.





TEXT 144





darpaṇādye dekhi' yadi āpana mādhurī



āsvādite haya lobha, āsvādite nāri



SYNONYMS



*darpaṇa-ādye*-beginning in a mirror; *dekhi'*-seeing; *yadi*-if; *āpana*-own; *mādhurī*-sweetness; *āsvādite*-to taste; *haya*-there is; *lobha*-desire; *āsvādite*-to taste; *nāri*-I am not able.



TRANSLATION



"If I see My sweetness in a mirror, I am tempted to taste it, but nevertheless I cannot.





TEXT 145





vicāra kariye yadi āsvāda-upāya



rādhikā-svarūpa ha-ite tabe mana dhāya



SYNONYMS



*vicāra*-consideration; *kariye*-I do; *yadi*-if; *āsvāda*-to taste; *upāya*-way; *rādhikā-svarūpa*-the nature of Śrīmatī Rādhārāṇī; *ha-ite*-to become; *tabe*-then; *mana*-mind; *dhāya*-chases.



TRANSLATION



"If I deliberate on a way to taste it, I find that I hanker for the position of Rādhikā."



PURPORT



Kṛṣṇa's attractiveness is wonderful and unlimited. No one can know the end of it. Śrīmatī Rādhārāṇī alone can relish such extensiveness from Her position in the āśraya category. The mirror of Śrīmatī Rādhārāṇī's transcendental love is perfectly clear, yet it appears clearer and clearest in the transcendental method of understanding Kṛṣṇa. In the mirror of Rādhārāṇī's heart, the transcendental features of Kṛṣṇa appear increasingly new and fresh. In other words, the attraction of Kṛṣṇa increases in proportion to the understanding of Śrīmatī Rādhārāṇī. Each tries to supersede the other. Neither wants to be defeated in increasing the intensity of love. Desiring to understand Rādhārāṇī's attitude of increasing love, Lord Kṛṣṇa appeared as Śrī Caitanya Mahāprabhu.





TEXT 146





aparikalita-pūrvaḥ kaś camatkāra-kārī



sphurati mama garīyān eṣa mādhurya-pūraḥ



ayam aham api hanta prekṣya yaṁ lubdha-cetāḥ



sarabhasam upabhoktuṁ kāmaye rādhikeva



SYNONYMS



*aparikalita*-not experienced; *pūrvaḥ*-previously; *kaḥ*-who; *camatkāra*-kārī-causing wonder; *sphurati*-manifests; *mama*-My; *garīyān*-more great; *eṣaḥ*-this; *mādhurya*-pūraḥ-abundance of sweetness; *ayam*-this; *aham*-I; *api*-even; *hanta*-alas; *prekṣya*-seeing; *yam*-which; *lubdha*-cetāḥ-My mind being bewildered; *sa*-rabhasam-impetuously; *upabhoktum*-to enjoy; *kāmaye*-desire; *rādhikā iva*-like Śrīmatī Rādhārāṇī.



TRANSLATION



"Who manifests an abundance of sweetness greater than Mine, which has never been experienced before and which causes wonder to all? Alas, I Myself, My mind bewildered upon seeing this beauty, impetuously desire to enjoy it like Śrīmatī Rādhārāṇī.



PURPORT



This text is from the Lalita-mādhava (8.34) of Śrīla Rūpa Gosvāmī. It was spoken by Lord Kṛṣṇa when He saw the beauty of His own reflection in a jeweled fountain in Dvārakā.





TEXT 147





kṛṣṇa-mādhuryera eka svābhāvika bala



kṛṣṇa-ādi nara-nārī karaye cañcala



SYNONYMS



*kṛṣṇa*-of Lord Kṛṣṇa; *mādhuryera*-of the sweetness; *eka*-one; *svābhāvika*-natural; *bala*-strength; *kṛṣṇa*-Lord Kṛṣṇa; *ādi*-beginning with; *nara*-nārī-men and women; *karaye*-makes; *cañcala*-perturbed.



TRANSLATION



The beauty of Kṛṣṇa has one natural strength: it thrills the hearts of all men and women, beginning with Lord Kṛṣṇa Himself.





TEXT 148





śravaṇe, darśane ākarṣaye sarva-mana



āpanā āsvādite kṛṣṇa karena yatana



SYNONYMS



*śravaṇe*-in hearing; *darśane*-in seeing; *ākarṣaye*-attracts; *sarva-mana*-all minds; *āpanā*-Himself; *āsvādite*-to taste; *kṛṣṇa*-Lord Kṛṣṇa; *karena*-makes; *yatana*-efforts.



TRANSLATION



All minds are attracted by hearing His sweet voice and flute, or by seeing His beauty. Even Lord Kṛṣṇa Himself makes efforts to taste that sweetness.





TEXT 149





e mādhuryāmṛta pāna sadā yei kare



tṛṣṇā-śānti nahe, tṛṣṇā bāḍhe nirantare



SYNONYMS



*e*-this; *mādhurya*-amṛta-nectar of sweetness; *pāna*-drinks; *sadā*-always; *yei*-that person who; *kare*-does; *tṛṣṇā-śānti*-satisfaction of thirst; *nahe*-there is not; *tṛṣṇā*-thirst; *bāḍhe*-increases; *nirantare*-constantly.



TRANSLATION



The thirst of one who always drinks the nectar of that sweetness is never satisfied. Rather, that thirst increases constantly.





TEXT 150





atṛpta ha-iyā kare vidhira nindana



avidagdha vidhi bhāla nā jāne sṛjana



SYNONYMS



*atṛpta*-unsatisfied; *ha*-iyā-being; *kare*-do; *vidhira*-of Lord Brahmā; *nindana*-blaspheming; *avidagdha*-inexperienced; *vidhi*-Lord Brahmā; *bhāla*-well; *nā jāne*-does not know; *sṛjana*-creating.



TRANSLATION



Such a person, being unsatisfied, begins to blaspheme Lord Brahmā, saying that he does not know the art of creating well and is simply inexperienced.





TEXT 151





koṭi netra nāhi dila, sabe dila dui



tāhāte nimeṣa,--kṛṣṇa ki dekhiba muñi



SYNONYMS



*koṭi*-ten million; *netra*-eyes; *nāhi dila*-did not give; *sabe*-to all; *dila*-gave; *dui*-two; *tāhāte*-in that; *nimeṣa*-a blink; *kṛṣṇa*-Lord Kṛṣṇa; *ki*-how; *dekhiba*-shall see; *muñi*-I.



TRANSLATION



He has not given millions of eyes to see the beauty of Kṛṣṇa. He has given only two eyes, and even those eyes blink. How then shall I see the lovely face of Kṛṣṇa?





TEXT 152





aṭati yad bhavān ahni kānanaṁ



truṭir yugāyate tvām apaśyatām



kuṭila-kuntalaṁ śrī-mukhaṁ ca te



jaḍa udīkṣatāṁ pakṣma-kṛd dṛśām



SYNONYMS



*aṭati*-goes; *yat*-when; *bhavān*-Your Lordship; *ahni*-in the day; *kānanam*-to the forest; *truṭiḥ*-half a second; *yugāyate*-appears like a yuga; *tvām*-You; *apaśyatām*-of those not seeing; *kuṭila*-kuntalam-adorned with curled hair; *śrī*-mukham-beautiful face; *ca*-and; *te*-Your; *jaḍaḥ*-stupid; *udīkṣatām*-looking at; *pakṣma-kṛt*-the maker of eyelashes; *dṛśām*-of the eyes.



TRANSLATION



[The gopīs say:] "O Kṛṣṇa, when You go to the forest during the day and we do not see Your sweet face, which is surrounded by beautiful curling hair, half a second becomes as long as an entire age for us. And we consider the creator, who has put eyelids on the eyes we use for seeing You, to be simply a fool."



PURPORT



This verse is spoken by the gopīs in *Śrīmad-Bhāgavatam* (10.31.15).





TEXT 153





gopyaś ca kṛṣṇam upalabhya cirād abhīṣṭaṁ



yat-prekṣaṇe dṛśiṣu pakṣma-kṛtaṁ śapanti



dṛgbhir hṛdi kṛtam alaṁ parirabhya sarvās



tad-bhāvam āpur api nitya-yujāṁ durāpam



SYNONYMS



*gopyaḥ*-the gopīs; *ca*-and; *kṛṣṇam*-Lord Kṛṣṇa; *upalabhya*-seeing; *cirāt*-after a long time; *abhīṣṭam*-desired object; *yat-prekṣaṇe*-in the seeing of whom; *dṛśiṣu*-in the eyes; *pakṣma-kṛtam*-the maker of eyelashes; *śapanti*-curse; *dṛgbhiḥ*-with the eyes; *hṛdi kṛtam*-who entered the heart; *alam*-enough; *parirabhya*-embracing; *sarvāḥ*-all; *tat-bhāvam*-that highest stage of joy; *āpuḥ*-obtained; *api*-although; *nitya-yujām*-by perfected yogīs; *durāpam*-difficult to obtain.



TRANSLATION



"The gopīs saw their beloved Kṛṣṇa at Kurukṣetra after a long separation. They secured and embraced Him in their hearts through their eyes, and they attained a joy so intense that not even perfect yogīs can attain it. The gopīs cursed the creator for creating eyelids that interfered with their vision."



PURPORT



This text is from *Śrīmad-Bhāgavatam* (10.82.39).





TEXT 154





kṛṣṇāvalokana vinā netra phala nāhi āna



yei jana kṛṣṇa dekhe, sei bhāgyavān



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *avalokana*-looking at; *vinā*-without; *netra*-the eyes; *phala*-fruit; *nāhi*-not; *āna*-other; *yei*-who; *jana*-the person; *kṛṣṇa*-Lord Kṛṣṇa; *dekhe*-sees; *sei*-he; *bhāgyavān*-very fortunate.



TRANSLATION



There is no other consummation for the eyes than the sight of Kṛṣṇa. Whoever sees Him is most fortunate indeed.





TEXT 155





akṣaṇvatāṁ phalam idaṁ na paraṁ vidāmaḥ



sakhyaḥ paśūn anuviveśayator vayasyaiḥ



vaktraṁ vrajeśa-sutayor anuveṇu-juṣṭaṁ



yair vā nipītam anurakta-kaṭākṣa-mokṣam



SYNONYMS



*akṣaṇvatām*-of those who have eyes; *phalam*-the fruit; *idam*-this; *na*-not; *param*-other; *vidāmaḥ*-we know; *sakhyaḥ*-O friends; *paśūn*-the cows; *anuviveśayatoḥ*-causing to enter one forest from another; *vayasyaiḥ*-with Their friends of the same age; *vaktram*-the faces; *vraja-īśa*-of Mahārāja Nanda; *sutayoḥ*-of the two sons; *anuveṇu*-juṣṭam-possessed of flutes; *yaiḥ*-by which; *vā*-or; *nipītam*-imbibed; *anurakta*-loving; *kaṭa*-akṣa-glances; *mokṣam*-giving off.



TRANSLATION



[The gopīs say:] "O friends, those eyes that see the beautiful faces of the sons of Mahārāja Nanda are certainly fortunate. As these two sons enter the forest, surrounded by Their friends, driving the cows before Them, They hold Their flutes to Their mouths and glance lovingly upon the residents of Vṛndāvana. For those who have eyes, we think there is no greater object of vision."



PURPORT



Like the gopīs, one can see Kṛṣṇa continuously if one is fortunate enough. In the Brahma-saṁhitā it is said that sages whose eyes have been smeared with the ointment of pure love can see the form of Śyāmasundara (Kṛṣṇa) continuously in the centers of their hearts. This text from *Śrīmad-Bhāgavatam* (10.21.7) was sung by the gopīs on the advent of the śarat season.





TEXT 156





gopyas tapaḥ kim acaran yad amuṣya rūpaṁ



lāvaṇya-sāram asamordhvam ananya-siddham



dṛgbhiḥ pibanty anusavābhinavaṁ durāpam



ekānta-dhāma yaśasaḥ śriya aiśvarasya



SYNONYMS



*gopyaḥ*-the gopīs; *tapaḥ*-austerities; *kim*-what; *acaran*-performed; *yat*-from which; *amuṣya*-of such a one (Lord Kṛṣṇa); *rūpam*-the form; *lāvaṇya-sāram*-the essence of loveliness; *asama-ūrdhvam*-not paralleled or surpassed; *ananya-siddham*-not perfected by any other ornament (self-perfect); *dṛgbhiḥ*-by the eyes; *pibanti*-they drink; *anusava*-abhinavam-constantly new; *durāpam*-difficult to obtain; *ekānta-dhāma*-the only abode; *yaśasaḥ*-of fame; *śriyaḥ*-of beauty; *aiśvarasya*-of opulence.



TRANSLATION



[The women of Mathurā say:] "What austerities must the gopīs have performed? With their eyes they always drink the nectar of the form of Lord Kṛṣṇa, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and extremely rare."



PURPORT



This text from *Śrīmad-Bhāgavatam* (10.44.14) was spoken by the women of Mathurā when they saw Kṛṣṇa and Balarāma in the arena with King Kaṁsa's great wrestlers Muṣṭika and Cāṇūra.





TEXT 157





apūrva mādhurī kṛṣṇera, apūrva tāra bala



yāhāra śravaṇe mana haya ṭalamala



SYNONYMS



*apūrva*-unprecedented; *mādhurī*-sweetness; *kṛṣṇera*-of Lord Kṛṣṇa; *apūrva*-unprecedented; *tāra*-of that; *bala*-the strength; *yāhāra*-of which; *śravaṇe*-in hearing; *mana*-the mind; *haya*-becomes; *ṭalamala*-unsteady.



TRANSLATION



The sweetness of Lord Kṛṣṇa is unprecedented, and its strength is also unprecedented. Simply by one's hearing of such beauty, the mind becomes unsteady.





TEXT 158





kṛṣṇera mādhurye kṛṣṇe upajaya lobha



samyak āsvādite nāre, mane rahe kṣobha



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *mādhurye*-in the sweetness; *kṛṣṇe*-in Lord Kṛṣṇa; *upajaya*-arises; *lobha*-eager desire; *samyak*-fully; *āsvādite*-to taste; *nāre*-is not able; *mane*-in the mind; *rahe*-remains; *kṣobha*-sorrow.



TRANSLATION



Lord Kṛṣṇa's own beauty attracts Lord Kṛṣṇa Himself. But because He cannot fully enjoy it, His mind remains full of sorrow.





TEXT 159





ei ta' dvitīya hetura kahila vivaraṇa



tṛtīya hetura ebe śunaha lakṣaṇa



SYNONYMS



*ei*-this; *ta'*-certainly; *dvitīya*-second; *hetura*-of the reason; *kahila*-has been said; *vivaraṇa*-description; *tṛtīya*-the third; *hetura*-of the reason; *ebe*-now; *śunaha*-please hear; *lakṣaṇa*-the characteristic.



TRANSLATION



This is a description of His second desire. Now please listen as I describe the third.





TEXT 160





atyanta-nigūḍha ei rasera siddhānta



svarūpa-gosāñi mātra jānena ekānta



SYNONYMS



*atyanta*-extremely; *nigūḍha*-deep; *ei*-this; *rasera*-of mellow; *siddhānta*-conclusion; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *mātra*-only; *jānena*-knows; *ekānta*-much.



TRANSLATION



This conclusion of rasa is extremely deep. Only Svarūpa Dāmodara knows much about it.





TEXT 161





yebā keha anya jāne, seho tāṅhā haite



caitanya-gosāñira teṅha atyanta marma yāte



SYNONYMS



*yebā*-whoever; *keha*-someone; *anya*-other; *jāne*-knows; *seho*-he; *tāṅhā haite*-from him (Svarūpa Dāmodara); *caitanya-gosāñira*-of Lord Caitanya Mahāprabhu; *teṅha*-he; *atyanta*-extremely; *marma*-secret core; *yāte*-since.



TRANSLATION



Anyone else who claims to know it must have heard it from him, for he was the most intimate companion of Lord Caitanya Mahāprabhu.





TEXT 162





gopī-gaṇera premera 'rūḍha-bhāva' nāma



viśuddha nirmala prema, kabhu nahe kāma



SYNONYMS



*gopī-gaṇera*-of the gopīs; *premera*-of the love; *rūḍha*-bhāva-rūḍha-bhāva; *nāma*-named; *viśuddha*-pure; *nirmala*-spotless; *prema*-love; *kabhu*-at anytime; *nahe*-is not; *kāma*-lust.



TRANSLATION



The love of the gopīs is called rūḍha-bhāva. It is pure and spotless. It is not at any time lust.



PURPORT



As already explained, the position of the gopīs in their loving dealings with Kṛṣṇa is transcendental. Their emotion is called rūḍha-bhāva. Although it is apparently like mundane sex, one should not confuse it with mundane sexual love, for it is pure and unadulterated love of Godhead.





TEXT 163





premaiva gopa-rāmānāṁ



kāma ity agamat prathām



ity uddhavādayo 'py etaṁ



vāñchanti bhagavat-priyāḥ



SYNONYMS



*prema*-love; *eva*-only; *gopa-rāmānām*-of the women of Vraja; *kāmaḥ*-lust; *iti*-as; *agamat*-went to; *prathām*-fame; *iti*-thus; *uddhava-ādayaḥ*-headed by Śrī Uddhava; *api*-even; *etam*-this; *vāñchanti*-desire; *bhagavat*-priyāḥ-dear devotees of the Supreme Personality of Godhead.



TRANSLATION



"The pure love of the gopīs has become celebrated by the name 'lust.' The dear devotees of the Lord, headed by Śrī Uddhava, desire to taste that love."



PURPORT



This is a verse from *Bhakti-rasāmṛta-sindhu* (1.2.285).





TEXT 164





kāma, prema,--doṅhākāra vibhinna lakṣaṇa



lauha āra hema yaiche svarūpe vilakṣaṇa



SYNONYMS



*kāma*-lust; *prema*-love; *doṅhākāra*-of the two; *vibhinna*-separate; *lakṣaṇa*-symptoms; *lauha*-iron; *āra*-and; *hema*-gold; *yaiche*-just as; *svarūpe*-in nature; *vilakṣaṇa*-different.



TRANSLATION



Lust and love have different characteristics, just as iron and gold have different natures.



PURPORT



One should try to discriminate between sexual love and pure love, for they belong to different categories, with a gulf of difference between them. They are as different from one another as iron is from gold.





TEXT 165





ātmendriya-prīti-vāñchā--tāre bali 'kāma'



kṛṣṇendriya-prīti-icchā dhare 'prema' nāma



SYNONYMS



*ātma-indriya-prīti*-for the pleasure of one's own senses; *vāñchā*-desires; *tāre*-to that; *bali*-I say; *kāma*-lust; *kṛṣṇa-indriya-prīti*-for the pleasure of Lord Kṛṣṇa's senses; *icchā*-desire; *dhare*-holds; *prema*-love; *nāma*-the name.



TRANSLATION



The desire to gratify one's own senses is kāma [lust], but the desire to please the senses of Lord Kṛṣṇa is prema [love].



PURPORT



The revealed scriptures describe pure love as follows:





sarvathā dhvaṁsa-rahitaṁ

saty api dhvaṁsa-kāraṇe

yad bhāva-bandhanaṁ yūnoḥ

sa premā parikīrtitaḥ



"If there is ample reason for the dissolution of a conjugal relationship and yet such a dissolution does not take place, such a relationship of intimate love is called pure."





The predominated gopīs were bound to Kṛṣṇa in such pure love. For them there was no question of sexual love based on sense gratification. Their only engagement in life was to see Kṛṣṇa happy in all respects, regardless of their own personal interests. They dedicated their souls only for the satisfaction of the Personality of Godhead, Śrī Kṛṣṇa. There was not the slightest tinge of sexual love between the gopīs and Kṛṣṇa.



The author of Śrī *Caitanya-caritāmṛta* asserts with authority that sexual love is a matter of personal sense enjoyment. All the regulative principles in the *Vedas* pertaining to desires for popularity, fatherhood, wealth and so on are different phases of sense gratification. Acts of sense gratification may be performed under the cover of public welfare, nationalism, religion, altruism, ethical codes, Biblical codes, health directives, fruitive action, bashfulness, tolerance, personal comfort, liberation from material bondage, progress, family affection or fear of social ostracism or legal punishment, but all these categories are different subdivisions of one substance-sense gratification. All such good acts are performed basically for one's own sense gratification, for no one can sacrifice his personal interest while discharging these much-advertised moral and religious principles. But above all this is a transcendental stage in which one feels himself to be only an eternal servitor of Kṛṣṇa, the absolute Personality of Godhead. All acts performed in this sense of servitude are called pure love of God because they are performed for the absolute sense gratification of Śrī Kṛṣṇa. However, any act performed for the purpose of enjoying its fruits or results is an act of sense gratification. Such actions are visible sometimes in gross and sometimes in subtle forms.





TEXT 166





kāmera tātparya--nija-sambhoga kevala



kṛṣṇa-sukha-tātparya-mātra prema ta' prabala



SYNONYMS



*kāmera*-of lust; *tātparya*-the intent; *nija*-own; *sambhoga*-enjoyment; *kevala*-only; *kṛṣṇa-sukha*-for Lord Kṛṣṇa's happiness; *tātparya*-the intent; *mātra*-only; *prema*-love; *ta'*-certainly; *prabala*-powerful.



TRANSLATION



The object of lust is only the enjoyment of one's own senses. But love caters to the enjoyment of Lord Kṛṣṇa, and thus it is very powerful.





TEXTS 167-169





loka-dharma, veda-dharma, deha-dharma, karma



lajjā, dhairya, deha-sukha, ātma-sukha-marma



dustyaja ārya-patha, nija parijana



sva-jane karaye yata tāḍana-bhartsana



sarva-tyāga kari' kare kṛṣṇera bhajana



kṛṣṇa-sukha-hetu kare prema-sevana



SYNONYMS



*loka*-dharma-customs of the people; *veda*-dharma-Vedic injunctions; *deha*-dharma-necessities of the body; *karma*-fruitive work; *lajjā*-bashfulness; *dhairya*-patience; *deha-sukha*-the happiness of the body; *ātma-sukha*-the happiness of the self; *marma*-the essence; *dustyaja*-difficult to give up; *ārya-patha*-the path of varṇāśrama; *nija*-own; *parijana*-family members; *sva*-jane-one's own family; *karaye*-do; *yata*-all; *tāḍana*-punishment; *bhartsana*-scolding; *sarva*-tyāga kari'-giving up everything; *kare*-do; *kṛṣṇera*-of Lord Kṛṣṇa; *bhajana*-worship; *kṛṣṇa-sukha-hetu*-for the purpose of Lord Kṛṣṇa's happiness; *kare*-do; *prema*-out of love; *sevana*-service.



TRANSLATION



Social customs, scriptural injunctions, bodily demands, fruitive action, shyness, patience, bodily pleasures, self-gratification and the path of varṇāśrama-dharma, which is difficult to give up-the gopīs have forsaken all these, as well as their own relatives and their punishment and scolding, for the sake of serving Lord Kṛṣṇa. They render loving service to Him for the sake of His enjoyment.





TEXT 170





ihāke kahiye kṛṣṇe dṛḍha anurāga



svaccha dhauta-vastre yaiche nāhi kona dāga



SYNONYMS



*ihāke*-this; *kahiye*-I say; *kṛṣṇe*-in Lord Kṛṣṇa; *dṛḍha*-strong; *anurāga*-love; *svaccha*-pure; *dhauta*-clean; *vastre*-in cloth; *yaiche*-just as; *nāhi*-not; *kona*-some; *dāga*-mark.



TRANSLATION



That is called firm attachment to Lord Kṛṣṇa. It is spotlessly pure, like a clean cloth that has no stain.



PURPORT



The author of Śrī *Caitanya-caritāmṛta* advises everyone to give up all engagements of sense gratification and, like the gopīs, dovetail oneself entirely with the will of the Supreme Lord. That is the ultimate instruction of Kṛṣṇa in the *Bhagavad-gītā*. We should be prepared to do anything and everything to please the Lord, even at the risk of violating the Vedic principles or ethical laws. That is the standard of love of Godhead. Such activities in pure love of Godhead are as spotless as white linen that has been completely washed. Śrīla Bhaktivinoda Ṭhākura warns us in this connection that we should not mistakenly think that the idea of giving up everything implies the renunciation of duties necessary in relation to the body and mind. Even such duties are not sense gratification if they are undertaken in a spirit of service to Kṛṣṇa.





TEXT 171





ataeva kāma-preme bahuta antara



kāma--andha-tamaḥ, prema--nirmala bhāskara



SYNONYMS



*ataeva*-therefore; *kāma-preme*-in lust and love; *bahuta*-much; *antara*-space between; *kāma*-lust; *andha*-tamaḥ-blind darkness; *prema*-love; *nirmala*-pure; *bhāskara*-sun.



TRANSLATION



Therefore lust and love are quite different. Lust is like dense darkness, but love is like the bright sun.





TEXT 172





ataeva gopī-gaṇera nāhi kāma-gandha



kṛṣṇa-sukha lāgi mātra, kṛṣṇa se sambandha



SYNONYMS



*ataeva*-therefore; *gopī-gaṇera*-of the gopīs; *nāhi*-not; *kāma-gandha*-the slightest bit of lust; *kṛṣṇa-sukha*-the happiness of Lord Kṛṣṇa; *lāgi*-for; *mātra*-only; *kṛṣṇa*-Lord Kṛṣṇa; *se*-that; *sambandha*-the relationship.



TRANSLATION



Thus there is not the slightest taint of lust in the gopīs' love. Their relationship with Kṛṣṇa is only for the sake of His enjoyment.





TEXT 173





yat te sujāta-caraṇāmburuhaṁ staneṣu



bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu



tenāṭavīm aṭasi tad vyathate na kiṁ svit



kūrpādibhir bhramati dhīr bhavad-āyuṣāṁ naḥ



SYNONYMS



*yat*-which; *te*-Your; *sujāta*-very fine; *caraṇa*-ambu-ruham-lotus feet; *staneṣu*-on the breasts; *bhītāḥ*-being afraid; *śanaiḥ*-gently; *priya*-O dear one; *dadhīmahi*-we place; *karkaśeṣu*-rough; *tena*-with them; *aṭavīm*-the path; *aṭasi*-You roam; *tat*-they; *vyathate*-are distressed; *na*-not; *kim svit*-we wonder; *kūrpa-ādibhiḥ*-by small stones and so on; *bhramati*-flutters; *dhīḥ*-the mind; *bhavat-āyuṣām*-of those of whom Your Lordship is the very life; *naḥ*-of us.



TRANSLATION



"O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path."



PURPORT



This text from *Śrīmad-Bhāgavatam* (10.31.19) was spoken by the gopīs when Kṛṣṇa left them in the midst of the rāsa-līlā.





TEXT 174





ātma-sukha-duḥkhe gopīra nāhika vicāra



kṛṣṇa-sukha-hetu ceṣṭā mano-vyavahāra



SYNONYMS



*ātma-sukha-duḥkhe*-in personal happiness or distress; *gopīra*-of the gopīs; *nāhika*-not; *vicāra*-consideration; *kṛṣṇa-sukha-hetu*-for the purpose of Lord Kṛṣṇa's happiness; *ceṣṭā*-activity; *manaḥ*-of the mind; *vyavahāra*-the business.



TRANSLATION



The gopīs do not care for their own pleasures or pains. All their physical and mental activities are directed toward offering enjoyment to Lord Kṛṣṇa.





TEXT 175





kṛṣṇa lāgi' āra saba kare parityāga



kṛṣṇa-sukha-hetu kare śuddha anurāga



SYNONYMS



*kṛṣṇa lāgi'*-for Lord Kṛṣṇa; *āra*-other; *saba*-all; *kare*-do; *parityāga*-give up; *kṛṣṇa-sukha-hetu*-for the purpose of Lord Kṛṣṇa's happiness; *kare*-do; *śuddha*-pure; *anurāga*-attachments.



TRANSLATION



They renounced everything for Kṛṣṇa. They have pure attachment to giving Kṛṣṇa pleasure.





TEXT 176





evaṁ mad-arthojjhita-loka-veda-



svānāṁ hi vo mayy anuvṛttaye 'balāḥ



mayā parokṣaṁ bhajatā tirohitaṁ



māsūyituṁ mārhatha tat priyaṁ priyāḥ



SYNONYMS



*evam*-thus; *mat-artha*-for Me; *ujjhita*-rejected; *loka*-popular customs; *veda*-Vedic injunctions; *svānām*-own families; *hi*-certainly; *vaḥ*-of you; *mayi*-Me; *anuvṛttaye*-to increase regard for; *abalāḥ*-O women; *mayā*-by Me; *parokṣam*-invisible; *bhajatā*-favoring; *tirohitam*-withdrawn from sight; *mā*-Me; *asūyitum*-to be displeased with; *mā arhatha*-you do not deserve; *tat*-therefore; *priyam*-who is dear; *priyāḥ*-O dear ones.



TRANSLATION



"O My beloved gopīs, you have renounced social customs, scriptural injunctions and your relatives for My sake. I disappeared behind you only to increase your concentration upon Me. Since I disappeared for your benefit, you should not be displeased with Me."



PURPORT



This text from *Śrīmad-Bhāgavatam* (10.32.21) was spoken by Lord Kṛṣṇa when He returned to the arena of the rāsa-līlā.





TEXT 177





kṛṣṇera pratijñā eka āche pūrva haite



ye yaiche bhaje, kṛṣṇa tāre bhaje taiche



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *pratijñā*-promise; *eka*-one; *āche*-there is; *pūrva haite*-from before; *ye*-whoever; *yaiche*-just as; *bhaje*-he worships; *kṛṣṇa*-Lord Kṛṣṇa; *tāre*-to him; *bhaje*-reciprocates; *taiche*-just so.



TRANSLATION



Lord Kṛṣṇa has a promise from before to reciprocate with His devotees according to the way they worship Him.





TEXT 178





ye yathā māṁ prapadyante



tāṁs tathaiva bhajāmy aham



mama vartmānuvartante



manuṣyāḥ pārtha sarvaśaḥ



SYNONYMS



*ye*-those who; *yathā*-as; *mām*-to Me; *prapadyante*-surrender; *tān*-them; *tathā*-so; *eva*-certainly; *bhajāmi*-reward; *aham*-I; *mama*-My; *vartma*-path; *anuvartante*-follow; *manuṣyāḥ*-men; *pārtha*-O son of Pṛthā; *sarvaśaḥ*-in all respects.



TRANSLATION



"In whatever way My devotees surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā."



PURPORT



Kṛṣṇa was never ungrateful to the gopīs, for as He declares to Arjuna in this verse from the *Bhagavad-gītā* (4.11), He reciprocates with His devotees in proportion to the transcendental loving service they render unto Him. Everyone follows the path that leads toward Him, but there are different degrees of progress on that path, and the Lord is realized in proportion to one's advancement. The path is one, but the progress in approaching the ultimate goal is different, and therefore the proportion of realization of this goal-namely the absolute Personality of Godhead-is also different. The gopīs attained the highest goal, and Lord Caitanya affirmed that there is no higher method of worshiping God than that followed by the gopīs.





TEXT 179





se pratijñā bhaṅga haila gopīra bhajane



tāhāte pramāṇa kṛṣṇa-śrī-mukha-vacane



SYNONYMS



*se*-that; *pratijñā*-promise; *bhaṅga haila*-was broken; *gopīra*-of the gopīs; *bhajane*-by the worship; *tāhāte*-in that; *pramāṇa*-the proof; *kṛṣṇa*-of Lord Kṛṣṇa; *śrī-mukha-vacane*-by the words from the mouth.



TRANSLATION



That promise has been broken by the worship of the gopīs, as Lord Kṛṣṇa Himself admits.





TEXT 180





na pāraye 'haṁ niravadya-saṁyujāṁ



sva-sādhu-kṛtyaṁ vibudhāyuṣāpi vaḥ



yā mābhajan durjaya-geha-śṛṅkhalāḥ



saṁvṛścya tad vaḥ pratiyātu sādhunā



SYNONYMS



*na*-not; *pāraye*-am able to make; *aham*-I; *niravadya-saṁyujām*-to those who are completely free from deceit; *sva*-sādhu-kṛtyam-proper compensation; *vibudha-āyuṣā*-with a lifetime as long as that of the demigods; *api*-although; *vaḥ*-to you; *yāḥ*-who; *mā*-Me; *abhajan*-have worshiped; *durjaya-geha-śṛṅkhalāḥ*-the chains of household life, which are difficult to overcome; *saṁvṛścya*-cutting; *tat*-that; *vaḥ*-of you; *pratiyātu*-let it be returned; *sādhunā*-by the good activity itself.



TRANSLATION



"O gopīs, I am not able to repay My debt for your spotless service, even within a lifetime of Brahmā. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation."



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.32.22) was spoken by Śrī Kṛṣṇa Himself when He returned to the gopīs upon hearing their songs of separation.





TEXT 181





tabe ye dekhiye gopīra nija-dehe prīta



seho ta' kṛṣṇera lāgi, jāniha niścita



SYNONYMS



*tabe*-now; *ye*-whatever; *dekhiye*-we see; *gopīra*-of the gopīs; *nija-dehe*-in their own bodies; *prīta*-affection; *seho*-that; *ta'*-certainly; *kṛṣṇera lāgi*-for Lord Kṛṣṇa; *jāniha*-know; *niścita*-for certain.



TRANSLATION



Now, whatever affection we see the gopīs show in their own bodies, know it for certain to be only for the sake of Lord Kṛṣṇa.



PURPORT



The selfless love of Godhead exhibited by the gopīs cannot have any parallel. We should not, therefore, misunderstand the carefulness of the gopīs in their personal decoration. The gopīs dressed themselves as beautifully as possible, just to make Kṛṣṇa happy by seeing them. They had no ulterior desires. They dedicated their bodies, and everything they possessed, to the service of Śrī Kṛṣṇa, taking for granted that their bodies were meant for His enjoyment. They dressed themselves on the understanding that Kṛṣṇa would be happy by seeing and touching them.





TEXT 182





'ei deha kailuṅ āmi kṛṣṇe samarpaṇa



tāṅra dhana tāṅra ihā sambhoga-sādhana



SYNONYMS



*ei*-this; *deha*-body; *kailuṅ*-have done; *āmi*-I; *kṛṣṇe*-to Lord Kṛṣṇa; *samarpaṇa*-offering; *tāṅra*-of Him; *dhana*-the wealth; *tāṅra*-of Him; *ihā*-this; *sambhoga*-sādhana-brings about the enjoyment.



TRANSLATION



[The gopīs think:] "I have offered this body to Lord Kṛṣṇa. He is its owner, and it brings Him enjoyment.





TEXT 183





e-deha-darśana-sparśe kṛṣṇa-santoṣaṇa'



ei lāgi' kare dehera mārjana-bhūsaṇa



SYNONYMS



*e-deha*-of this body; *darśana*-by sight; *sparśe*-and touch; *kṛṣṇa*-of Lord Kṛṣṇa; *santoṣaṇa*-the satisfaction; *ei lāgi'*-for this; *kare*-they do; *dehera*-of the body; *mārjana*-cleaning; *bhūṣaṇa*-decorating.



TRANSLATION



"Kṛṣṇa finds joy in seeing and touching this body." It is for this reason that they cleanse and decorate their bodies.





TEXT 184





nijāṅgam api yā gopyo



mameti samupāsate



tābhyaḥ paraṁ na me pārtha



nigūḍha-prema-bhājanam



SYNONYMS



*nija*-aṅgam-own body; *api*-although; *yāḥ*-who; *gopyaḥ*-the gopīs; *mama*-Mine; *iti*-thus thinking; *samupāsate*-engage in decorating; *tābhyaḥ*-than them; *param*-greater; *na*-not; *me*-for Me; *pārtha*-O Arjuna; *nigūḍha-prema*-of deep love; *bhājanam*-receptacles.



TRANSLATION



"O Arjuna, there are no greater receptacles of deep love for Me than the gopīs, who cleanse and decorate their bodies because they consider them Mine."



PURPORT



This verse is spoken by Lord Kṛṣṇa in the Ādi Purāṇa.





TEXT 185





āra eka adbhuta gopī-bhāvera svabhāva



buddhira gocara nahe yāhāra prabhāva



SYNONYMS



*āra*-another; *eka*-one; *adbhuta*-wonderful; *gopī-bhāvera*-of the emotion of the gopīs; *svabhāva*-nature; *buddhira*-of the intelligence; *gocara*-an object of perception; *nahe*-is not; *yāhāra*-of which; *prabhāva*-the power.



TRANSLATION



There is another wonderful feature of the emotion of the gopīs. Its power is beyond the comprehension of the intelligence.





TEXT 186





gopī-gaṇa kare yabe kṛṣṇa-daraśana



sukha-vāñchā nāhi, sukha haya koṭi-guṇa



SYNONYMS



*gopī-gaṇa*-the gopīs; *kare*-do; *yabe*-when; *kṛṣṇa*-daraśana-seeing Lord Kṛṣṇa; *sukha*-vāñchā-desire for happiness; *nāhi*-there is not; *sukha*-the happiness; *haya*-there is; *koṭi*-guṇa-ten million times.



TRANSLATION



When the gopīs see Lord Kṛṣṇa, they derive unbounded bliss, although they have no desire for such pleasure.





TEXT 187





gopīkā-darśane kṛṣṇera ye ānanda haya



tāhā haite koṭi-guṇa gopī āsvādaya



SYNONYMS



*gopikā-darśane*-in seeing the gopīs; *kṛṣṇera*-of Lord Kṛṣṇa; *ye*-whatever; *ānanda*-joy; *haya*-there is; *tāhā haite*-than that; *koṭi*-guṇa-ten million times more; *gopī*-the gopīs; *āsvādaya*-taste.



TRANSLATION



The gopīs taste a pleasure ten million times greater than the pleasure Lord Kṛṣṇa derives from seeing them.



PURPORT



The wonderful characteristics of the gopīs are beyond imagination. They have no desire for personal satisfaction, yet when Kṛṣṇa is happy by seeing them, that happiness of Kṛṣṇa makes the gopīs a million times more happy than Kṛṣṇa Himself.





TEXT 188





tāṅ sabāra nāhi nija-sukha-anurodha



tathāpi bāḍhaye sukha, paḍila virodha



SYNONYMS



*tāṅ sabāra*-of all of them; *nāhi*-not; *nija-sukha*-for their own happiness; *anurodha*-entreaty; *tathāpi*-still; *bāḍhaye*-increases; *sukha*-happiness; *paḍila*-happened; *virodha*-contradiction.



TRANSLATION



The gopīs have no inclination for their own enjoyment, and yet their joy increases. That is indeed a contradiction.





TEXT 189





e virodhera eka mātra dekhi samādhāna



gopikāra sukha kṛṣṇa-sukhe paryavasāna



SYNONYMS



*e*-this; *virodhera*-of the contradiction; *eka*-one; *mātra*-only; *dekhi*-I see; *samādhāna*-solution; *gopikāra*-of the gopīs; *sukha*-the happiness; *kṛṣṇa-sukhe*-in the happiness of Lord Kṛṣṇa; *paryavasāna*-the conclusion.



TRANSLATION



For this contradiction I see only one solution: the joy of the gopīs lies in the joy of their beloved Kṛṣṇa.



PURPORT



The situation of the gopīs is perplexing, for although they did not want personal happiness, it was imposed upon them. The solution to this perplexity is that Śrī Kṛṣṇa's sense of happiness is limited by the happiness of the gopīs. Devotees at Vṛndāvana therefore try to serve the gopīs, namely Rādhārāṇī and Her associates. If one gains the favor of the gopīs, he easily gains the favor of Kṛṣṇa because on the recommendation of the gopīs Kṛṣṇa at once accepts the service of a devotee. Lord Caitanya, therefore, wanted to please the gopīs instead of Kṛṣṇa. But His contemporaries misunderstood Him, and for this reason Lord Caitanya renounced the order of householder life and became a sannyāsī.





TEXT 190





gopikā-darśane kṛṣṇera bāḍhe praphullatā



se mādhurya bāḍhe yāra nāhika samatā



SYNONYMS



*gopikā-darśane*-in seeing the gopīs; *kṛṣṇera*-of Lord Kṛṣṇa; *bāḍhe*-increases; *praphullatā*-the cheerfulness; *se*-that; *mādhurya*-sweetness; *bāḍhe*-increases; *yāra*-of which; *nāhika*-there is not; *samatā*-equality.



TRANSLATION



When Lord Kṛṣṇa sees the gopīs, His joy increases, and His unparalleled sweetness increases also.





TEXT 191





āmāra darśane kṛṣṇa pāila eta sukha



ei sukhe gopīra praphulla aṅga-mukha



SYNONYMS



*āmāra darśane*-in seeing me; *kṛṣṇa*-Lord Kṛṣṇa; *pāila*-obtained; *eta*-so much; *sukha*-happiness; *ei*-this; *sukhe*-in happiness; *gopīra*-of the gopīs; *praphulla*-full-blown; *aṅga*-mukha-bodies and faces.



TRANSLATION



[The gopīs think:] "Kṛṣṇa has obtained so much pleasure by seeing me." That thought increases the fullness and beauty of their faces and bodies.





TEXT 192





gopī-śobhā dekhi' kṛṣṇera śobhā bāḍhe yata



kṛṣṇa-śobhā dekhi' gopīra śobhā bāḍhe tata



SYNONYMS



*gopī-śobhā*-the beauty of the gopīs; *dekhi'*-seeing; *kṛṣṇera*-of Lord Kṛṣṇa; *śobhā*-the beauty; *bāḍhe*-increases; *yata*-as much as; *kṛṣṇa-śobhā*-the beauty of Lord Kṛṣṇa; *dekhi'*-seeing; *gopīra*-of the gopīs; *śobhā*-the beauty; *bāḍhe*-increases; *tata*-that much.



TRANSLATION



The beauty of Lord Kṛṣṇa increases at the sight of the beauty of the gopīs. And the more the gopīs see Lord Kṛṣṇa's beauty, the more their beauty increases.





TEXT 193





ei-mata paraspara paḍe huḍāhuḍi



paraspara bāḍhe, keha mukha nāhi muḍi



SYNONYMS



*ei mata*-like this; *paraspara*-reciprocal; *paḍe*-happens; *huḍāhuḍi*-jostling; *paraspara*-mutually; *bāḍhe*-increases; *keha*-someone; *mukha*-face; *nāhi*-not; *muḍi*-covering.



TRANSLATION



In this way a competition takes place between them in which no one acknowledges defeat.





TEXT 194





kintu kṛṣṇera sukha haya gopī-rūpa-guṇe



tāṅra sukhe sukha-vṛddhi haye gopī-gaṇe



SYNONYMS



*kintu*-but; *kṛṣṇera*-of Lord Kṛṣṇa; *sukha*-the happiness; *haya*-is; *gopī-rūpa-guṇe*-in the qualities and beauty of the gopīs; *tāṅra*-of Him; *sukhe*-in the happiness; *sukha*-vṛddhi-increase of happiness; *haye*-there is; *gopī-gaṇe*-in the gopīs.



TRANSLATION



Kṛṣṇa, however, derives pleasure from the beauty and good qualities of the gopīs. And when the gopīs see His pleasure, the joy of the gopīs increases.





TEXT 195





ataeva sei sukha kṛṣṇa-sukha poṣe



ei hetu gopī-preme nāhi kāma-doṣe



SYNONYMS



*ataeva*-therefore; *sei*-that; *sukha*-happiness; *kṛṣṇa-sukha*-the happiness of Lord Kṛṣṇa; *poṣe*-nourishes; *ei*-this; *hetu*-reason; *gopī-preme*-in the love of the gopīs; *nāhi*-there is not; *kāma-doṣe*-the fault of lust.



TRANSLATION



Therefore we find that the joy of the gopīs nourishes the joy of Lord Kṛṣṇa. For that reason the fault of lust is not present in their love.



PURPORT



By looking at the beautiful gopīs Kṛṣṇa becomes enlivened, and this enlivens the gopīs, whose youthful faces and bodies blossom. This competition of increasing beauty between the gopīs and Kṛṣṇa, which is without limitations, is so delicate that sometimes mundane moralists mistake these dealings to be purely amorous. But these affairs are not at all mundane, because the gopīs' intense desire to satisfy Kṛṣṇa surcharges the entire scene with pure love of Godhead, with not a spot of sexual indulgence.





TEXT 196





upetya pathi sundarī-tatibhir ābhir abhyarcitaṁ



smitāṅkura-karambitair naṭad-apāṅga-bhaṅgī-śataiḥ



stana-stavaka-sañcaran-nayana-cañcarīkāñcalaṁ



vraje vijayinaṁ bhaje vipina-deśataḥ keśavam



SYNONYMS



*upetya*-having mounted their palaces; *pathi*-on the path; *sundarī-tatibhiḥ ābhiḥ*-by the women of Vraja; *abhyarcitam*-who is worshiped; *smita*-aṅkura-karambitaiḥ-intermingled with the sprouts of gentle smiles; *naṭat*-dancing; *apāṅga*-of glances; *bhaṅgī-śataiḥ*-with a hundred manners; *stana-stavaka*-the multitude of breasts; *sañcarat*-wandering about; *nayana*-of the two eyes; *cañcarīka*-like bees; *añcalam*-Him whose corners; *vraje*-in Vraja; *vijayinam*-coming; *bhaje*-I worship; *vipina*-deśataḥ-from the forest; *keśavam*-Lord Keśava.



TRANSLATION



"I worship Lord Keśava. Coming back from the forest of Vraja, He is worshiped by the gopīs, who mount the roofs of their palaces and meet Him on the path with a hundred manners of dancing glances and gentle smiles. The corners of His eyes wander, like large black bees, around the gopīs' breasts."



PURPORT



This statement appears in the Keśavāṣṭaka (8) of the Stava-mālā, compiled by Śrīla Rūpa Gosvāmī.





TEXT 197





āra eka gopī-premera svābhāvika cihna



ye prakāre haya prema kāma-gandha-hīna



SYNONYMS



*āra*-another; *eka*-one; *gopī-premera*-of the love of the gopīs; *svābhāvika*-natural; *cihna*-symptom; *ye*-which; *prakāre*-in the way; *haya*-is; *prema*-the love; *kāma*-gandha-hīna-without a trace of lust.



TRANSLATION



There is another natural symptom of the gopīs' love that shows it to be without a trace of lust.





TEXT 198





gopī-preme kare kṛṣṇa-mādhuryera puṣṭi



mādhurye bāḍhāya prema hañā mahā-tuṣṭi



SYNONYMS



*gopī-preme*-the love of the gopīs; *kare*-does; *kṛṣṇa-mādhuryera*-of the sweetness of Lord Kṛṣṇa; *puṣṭi*-nourishment; *mādhurye*-the sweetness; *bāḍhāya*-causes to increase; *prema*-the love; *hañā*-being; *mahā*-tuṣṭi-greatly pleased.



TRANSLATION



The love of the gopīs nourishes the sweetness of Lord Kṛṣṇa. That sweetness in turn increases their love, for they are greatly satisfied.





TEXT 199





prīti-viṣayānande tad-āśrayānanda



tāṅhā nāhi nija-sukha-vāñchāra sambandha



SYNONYMS



*prīti-viṣaya-ānande*-in the joy of the object of love; *tat*-of that love; *āśraya-ānanda*-the joy of the abode; *tāṅhā*-that; *nāhi*-not; *nija-sukha-vāñchāra*-of desire for one's own happiness; *sambandha*-relationship.



TRANSLATION



The happiness of the abode of love is in the happiness of the object of that love. This is not a relationship of desire for personal gratification.





TEXTS 200-201





nirupādhi prema yāṅhā, tāṅhā ei rīti



prīti-viṣaya-sukhe āśrayera prīti



nija-premānande kṛṣṇa-sevānanda bādhe



se ānandera prati bhaktera haya mahā-krodhe



SYNONYMS



*nirupādhi*-without identification; *prema*-love; *yāṅhā*-which; *tāṅhā*-that; *ei*-this; *rīti*-style; *prīti-viṣaya*-of the object of love; *sukhe*-in the happiness; *āśrayera*-of the abode of that love; *prīti*-the pleasure; *nija*-one's own; *prema*-of love; *ānande*-by the joy; *kṛṣṇa*-to Lord Kṛṣṇa; *seva-ānanda*-the joy of service; *bādhe*-is obstructed; *se*-that; *ānandera prati*-toward the joy; *bhaktera*-of the devotee; *haya*-is; *mahā*-krodhe-great anger.



TRANSLATION



Whenever there is unselfish love, that is its style. The reservoir of love derives pleasure when the lovable object is pleased. When the pleasure of love interferes with the service of Lord Kṛṣṇa, the devotee becomes angry toward such ecstasy.



PURPORT



As mentioned above, the gopīs are the predominated lovers, and Śrī Kṛṣṇa is the predominator, the beloved. The love of the predominated nourishes the love of the predominator. The gopīs had no desire for selfish enjoyment. Their feeling of happiness was indirect, for it was dependent on the pleasure of Kṛṣṇa. Causeless love of Godhead is always so. Such pure love is possible only when the predominated is made happy by the happiness of the predominator. Such unadulterated love is exemplified when the lover deprecates her happiness in service that hinders her from discharging it.





TEXT 202





aṅga-stambhārambham uttuṅgayantaṁ



premānandaṁ dāruko nābhyanandat



kaṁsārāter vījane yena sākṣād



akṣodīyān antarāyo vyadhāyi



SYNONYMS



*aṅga*-of the limbs; *stambha-ārambham*-the beginning of stupefaction; *uttuṅgayantam*-which was causing him to reach; *prema-ānandam*-the joy of love; *dārukaḥ*-Dāruka, the Lord's chariot driver; *na*-not; *abhyanandat*-welcomed; *kaṁsa-arāteḥ*-of Lord Kṛṣṇa, the enemy of Kaṁsa; *vījane*-in fanning with a cāmara fan; *yena*-by which; *sākṣāt*-clearly; *akṣodīyān*-greater; *antarāyaḥ*-obstacle; *vyadhāyi*-has been created.



TRANSLATION



"Śrī Dāruka did not relish his ecstatic feelings of love, for they caused his limbs to become stunned and thus obstructed his service of fanning Lord Kṛṣṇa."



PURPORT



This verse is from *Bhakti-rasāmṛta-sindhu* (3.2.62).





TEXT 203





govinda-prekṣaṇākṣepi-



bāṣpa-pūrābhivarṣiṇam



uccair anindad ānandam



aravinda-vilocanā



SYNONYMS



*govinda*-of Lord Govinda; *prekṣaṇa*-the seeing; *ākṣepi*-hindering; *bāṣpa*-pūra-groups of tears; *abhivarṣiṇam*-which cause to rain; *uccaiḥ*-powerfully; *anindat*-condemned; *ānandam*-the bliss; *aravinda-vilocanā*-the lotus-eyed Rādhārāṇī.



TRANSLATION



"The lotus-eyed Rādhārāṇī powerfully condemned the ecstatic love that caused a flow of tears that hindered Her sight of Govinda."



PURPORT



This verse is also from *Bhakti-rasāmṛta-sindhu* (2.3.54).





TEXT 204





āra śuddha-bhakta kṛṣṇa-prema-sevā vine



sva-sukhārtha sālokyādi nā kare grahaṇe



SYNONYMS



*āra*-and; *śuddha-bhakta*-the pure devotee; *kṛṣṇa*-prema-out of love for Lord Kṛṣṇa; *sevā*-service; *vine*-without; *sva-sukha-artha*-for the purpose of one's own pleasure; *sālokya-ādi*-the five types of liberation, beginning from sālokya (residing on the same spiritual planet as the Lord); *nā kare*-do not do; *grahaṇe*-acceptance.



TRANSLATION



Furthermore, pure devotees never forsake the loving service of Lord Kṛṣṇa to aspire for their own personal pleasure through the five kinds of liberation.



PURPORT



A pure devotee of Kṛṣṇa who loves Him exclusively will flatly refuse to accept any sort of liberation, beginning from merging in the body of the Lord and extending to the other varieties of liberation, such as equality of form, opulence or abode and the opulence of living near the Lord.





TEXT 205





mad-guṇa-śruti-mātreṇa



mayi sarva-guhāśaye



mano-gatir avicchinnā



yathā gaṅgāmbhaso 'mbudhau



SYNONYMS



*mat*-of Me; *guṇa*-of the qualities; *śruti*-mātreṇa-only by hearing; *mayi*-to Me; *sarva-guhā*-in all hearts; *āśaye*-who am situated; *manaḥ-gatiḥ*-the movement of the mind; *avicchinnā*-unobstructed; *yathā*-just as; *gaṅgā-ambhasaḥ*-of the celestial waters of the Ganges; *ambudhau*-to the ocean.



TRANSLATION



"Just as the celestial waters of the Ganges flow unobstructed into the ocean, so when My devotees simply hear of Me, their minds come to Me, who resides in the hearts of all.





TEXT 206





lakṣaṇaṁ bhakti-yogasya



nirguṇasya hy udāhṛtam



ahaituky avyavahitā



yā bhaktiḥ puruṣottame



SYNONYMS



*lakṣaṇam*-the symptom; *bhakti-yogasya*-of devotional service; *nirguṇasya*-beyond the three modes of nature; *hi*-certainly; *udāhṛtam*-is cited; *ahaitukī*-causeless; *avyavahitā*-uninterrupted; *yā*-which; *bhaktiḥ*-devotional service; *puruṣottame*-to the Supreme Personality of Godhead.



TRANSLATION



"These are the characteristics of transcendental loving service to Puruṣottama, the Supreme Personality of Godhead: it is causeless, and it cannot be obstructed in any way.





TEXT 207





sālokya-sārṣṭi-sārūpya-



sāmīpyaikatvam apy uta



dīyamānaṁ na gṛhṇanti



vinā mat-sevanaṁ janāḥ



SYNONYMS



*sālokya*-being on the same planet as Me; *sārṣṭi*-having opulence equal to Mine; *sārūpya*-having the same form as Me; *sāmīpya*-having direct association with Me; *ekatvam*-oneness with Me; *api*-even; *uta*-or; *dīyamānam*-being given; *na*-not; *gṛhṇanti*-accept; *vinā*-without; *mat*-sevanam-My service; *janāḥ*-the devotees.



TRANSLATION



"My devotees do not accept sālokya, sārṣṭi, sārūpya, sāmīpya or oneness with Me-even if I offer these liberations-in preference to serving Me."



PURPORT



These three verses from *Śrīmad-Bhāgavatam* (3.29.11-13) were spoken by Lord Kṛṣṇa in the form of Kapiladeva.





TEXT 208





mat-sevayā pratītaṁ te



sālokyādi-catuṣṭayam



necchanti sevayā pūrṇāḥ



kuto 'nyat kāla-viplutam



SYNONYMS



*mat*-of Me; *sevayā*-by service; *pratītam*-obtained; *te*-they; *sālokya-ādi*-liberation, beginning sālokya; *catuṣṭayam*-four kinds of; *na icchanti*-do not desire; *sevayā*-by service; *pūrṇāḥ*-complete; *kutaḥ*-where; *anyat*-other things; *kāla-viplutam*-which are lost in time.



TRANSLATION



"My devotees, having fulfilled their desires by serving Me, do not accept the four kinds of salvation that are easily earned by such service. Why then should they accept any pleasures that are lost in the course of time?"



PURPORT



This verse from *Śrīmad-Bhāgavatam* (9.4.67) was spoken by the Lord in connection with the characteristics of Mahārāja Ambarīṣa. Merging into the existence of the Absolute is as temporary as living in the celestial kingdom. Both of them are controlled by time; neither position is permanent.





TEXT 209





kama-gandha-hīna svābhāvika gopī-prema



nirmala, ujjvala, śuddha yena dagdha hema



SYNONYMS



*kāma*-gandha-hīna-without any scent of lust; *svābhāvika*-natural; *gopī-prema*-the love of the gopīs; *nirmala*-spotless; *ujjvala*-blazing; *śuddha*-pure; *yena*-like; *dagdha hema*-molten gold.



TRANSLATION



The natural love of the gopīs is devoid of any trace of lust. It is faultless, bright and pure, like molten gold.





TEXT 210





kṛṣṇera sahāya, guru, bāndhava, preyasī



gopikā hayena priyā śiṣyā, sakhī dāsī



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *sahāya*-helpers; *guru*-teachers; *bāndhava*-friends; *preyasī*-wives; *gopikā*-the gopīs; *hayena*-are; *priyā*-dear; *śiṣyā*-students; *sakhī*-confidantes; *dāsī*-servants.



TRANSLATION



The gopīs are the helpers, teachers, friends, wives, dear disciples, confidantes and serving maids of Lord Kṛṣṇa.





TEXT 211





sahāyā guravaḥ śiṣyā



bhujiṣyā bāndhavāḥ striyaḥ



satyaṁ vadāmi te pārtha



gopyaḥ kiṁ me bhavanti na



SYNONYMS



*sahāyāḥ*-helpers; *guravaḥ*-teachers; *śiṣyāḥ*-students; *bhujiṣyāḥ*-servants; *bāndhavāḥ*-friends; *striyaḥ*-wives; *satyam*-truthfully; *vadāmi*-I say; *te*-unto you; *pārtha*-O Arjuna; *gopyaḥ*-the gopīs; *kim*-what; *me*-for Me; *bhavanti*-are; *na*-not.



TRANSLATION



"O Pārtha, I speak to you the truth. The gopīs are My helpers, teachers, disciples, servants, friends and consorts. I do not know what they are not to Me."



PURPORT



This is a verse from the Gopī-premāmṛta.





TEXT 212





gopikā jānena kṛṣṇera manera vāñchita



prema-sevā-paripāṭī, iṣṭa-samīhita



SYNONYMS



*gopikā*-the gopīs; *jānena*-know; *kṛṣṇera*-of Lord Kṛṣṇa; *manera*-of the mind; *vāñchita*-the desired object; *prema-sevā*-of service in love; *paripāṭī*-perfection; *iṣṭa*-samīhita-achievement of the desired goal of life.



TRANSLATION



The gopīs know Kṛṣṇa's desires, and they know how to render perfect loving service for His enjoyment. They perform their service expertly for the satisfaction of their beloved.





TEXT 213





man-māhātmyaṁ mat-saparyāṁ



mac-chraddhāṁ man-mano-gatam



jānanti gopikāḥ pārtha



nānye jānanti tattvataḥ



SYNONYMS



*mat*-māhātmyam-My greatness; *mat*-saparyām-My service; *mat-śraddhām*-respect for Me; *mat-manaḥ-gatam*-the intention of My mind; *jānanti*-they know; *gopikāḥ*-the gopīs; *pārtha*-O Arjuna; *na*-not; *anye*-others; *jānanti*-know; *tattvataḥ*-factually.



TRANSLATION



"O Pārtha, the gopīs know My greatness, My loving service, respect for Me, and My mentality. Others cannot really know these."



PURPORT



This verse was spoken by Lord Kṛṣṇa to Arjuna in the Ādi Purāṇa.





TEXT 214





sei gopī-gaṇa-madhye uttamā rādhikā



rūpe, guṇe, saubhāgye, preme sarvādhikā



SYNONYMS



*sei*-those; *gopī-gaṇa*-the gopīs; *madhye*-among; *uttamā*-the highest; rādhikā-Śrīmatī Rādhārāṇī; *rūpe*-in beauty; *guṇe*-in qualities; *saubhāgye*-in good fortune; *preme*-in love; *sarva*-adhikā-above all.



TRANSLATION



Among the gopīs, Śrīmatī Rādhikā is the foremost. She surpasses all in beauty, in good qualities, in good fortune and, above all, in love.



PURPORT



Among all the gopīs, Śrīmatī Rādhārāṇī is the most exalted. She is the most beautiful, the most qualified, and above all the greatest lover of Kṛṣṇa.





TEXT 215





yathā rādhā priyā viṣṇos



tasyāḥ kuṇḍaṁ priyaṁ tathā



sarva-gopīṣu saivaikā



viṣṇor atyanta-vallabhā



SYNONYMS



*yathā*-just as; rādhā-Śrīmatī Rādhārāṇī; *priyā*-very dear; *viṣṇoḥ*-to Lord Kṛṣṇa; *tasyāḥ*-Her; *kuṇḍam*-bathing place; *priyam*-very dear; *tathā*-so also; *sarva*-gopīṣu-among all the gopīs; *sā*-She; *eva*-certainly; *ekā*-alone; *viṣṇoḥ*-of Lord Kṛṣṇa; *atyanta*-vallabhā-most dear.



TRANSLATION



"Just as Śrīmatī Rādhārāṇī is most dear to Śrī Kṛṣṇa, Her bathing place [Rādhā-kuṇḍa] is also dear to Him. Among all the gopīs, Śrīmatī Rādhārāṇī is supermost and very dear to Lord Kṛṣṇa."



PURPORT



This verse is from the *Padma Purāṇa*.





TEXT 216





trai-lokye pṛthivī dhanyā



yatra vṛndāvanaṁ purī



tatrāpi gopikāḥ pārtha



yatra rādhābhidhā mama



SYNONYMS



*trai-lokye*-in the three worlds; *pṛthivī*-the earth; *dhanyā*-fortunate; *yatra*-where; *vṛndāvanam*-Vṛndāvana; *purī*-the town; *tatra*-there; *api*-certainly; *gopikāḥ*-the gopīs; *pārtha*-O Arjuna; *yatra*-where; rādhā-Śrīmatī Rādhārāṇī; *abhidhā*-named; *mama*-My.



TRANSLATION



"O Pārtha, in all the three planetary systems, this earth is especially fortunate, for on earth is the town of Vṛndāvana. And there the gopīs are especially glorious because among them is My Śrīmatī Rādhārāṇī."



PURPORT



This verse, spoken by Lord Kṛṣṇa to Arjuna, is cited from the Ādi Purāṇa.





TEXT 217





rādhā-saha krīḍā rasa-vṛddhira kāraṇa



āra saba gopī-gaṇa rasopakaraṇa



SYNONYMS



*rādhā*-saha-with Śrīmatī Rādhārāṇī; *krīḍā*-pastimes; *rasa*-of mellow; *vṛddhira*-of the increase; *kāraṇa*-the cause; *āra*-the other; *saba*-all; *gopī*-gaṇa-gopīs; *rasa*-upakaraṇa-accessories of mellow.



TRANSLATION



All the other gopīs help increase the joy of Kṛṣṇa's pastimes with Rādhārāṇī. The gopīs act as the instruments of Their mutual enjoyment.



PURPORT



It is said that the gopīs are divided into five groups, namely the sakhīs, nitya-sakhīs, prāṇa-sakhīs, priya-sakhīs and parama-preṣṭha-sakhīs. All these fair-complexioned associates of Śrīmatī Rādhārāṇī, the Queen of Vṛndāvana-dhāma, are expert artists in evoking erotic sentiments in Kṛṣṇa. The parama-preṣṭha-sakhīs are eight in number, and in the ecstatic dealings of Kṛṣṇa and Rādhā they side sometimes with Kṛṣṇa and at other times with Rādhārāṇī, just to create a situation in which it appears that they favor one against the other. That makes the exchange of mellows more palatable.





TEXT 218





kṛṣṇera vallabhā rādhā kṛṣṇa-prāṇa-dhana



tāṅhā vinu sukha-hetu nahe gopī-gaṇa



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *vallabhā*-beloved; rādhā-Śrīmatī Rādhārāṇī; *kṛṣṇa-prāṇa-dhana*-the wealth of the life of Lord Kṛṣṇa; *tāṅhā*-Her; *vinu*-without; *sukha*-hetu-cause of happiness; *nahe*-are not; *gopī-gaṇa*-the gopīs.



TRANSLATION



Rādhā is the beloved consort of Kṛṣṇa, and She is the wealth of His life. Without Her, the gopīs cannot give Him pleasure.





TEXT 219





kaṁsārir api saṁsāra-



vāsanā-baddha-śṛṅkhalām



rādhām ādhāya hṛdaye



tatyāja vraja-sundarīḥ



SYNONYMS



*kaṁsa-ariḥ*-Lord Kṛṣṇa, the enemy of Kaṁsa; *api*-moreover; *saṁsāra*-for the essence of enjoyment (rāsa-līlā); *vāsanā*-by the desire; *baddha*-tied on; *śṛṅkhalām*-who was like the chains; rādhām-Śrīmatī Rādhārāṇī; *ādhāya*-taking; *hṛdaye*-in the heart; *tatyāja*-left aside; *vraja-sundarīḥ*-the other gopīs.



TRANSLATION



"Lord Kṛṣṇa, the enemy of Kaṁsa, left aside the other gopīs during the rāsa dance and took Śrīmatī Rādhārāṇī to His heart, for She is the helper of the Lord in realizing the essence of His desires."



PURPORT



In this verse from the Gīta-govinda (3.1), Jayadeva Gosvāmī describes Śrī Kṛṣṇa's leaving the rāsa-līlā to search for Śrīmatī Rādhārāṇī.





TEXT 220





sei rādhāra bhāva lañā caitanyāvatāra



yuga-dharma nāma-prema kaila paracāra



SYNONYMS



*sei*-that; *rādhāra*-of Śrīmatī Rādhārāṇī; *bhāva*-the emotion; *lañā*-taking; *caitanya*-of Lord Caitanya; *avatāra*-the incarnation; *yuga-dharma*-the religion of the age; *nāma-prema*-the holy name and love of Godhead; *kaila*-did; *paracāra*-preaching.



TRANSLATION



Lord Caitanya appeared with the sentiment of Rādhā. He preached the dharma of this age-the chanting of the holy name and pure love of God.





TEXT 221





sei bhāve nija-vāñchā karila pūraṇa



avatārera ei vāñchā mūla-kāraṇa



SYNONYMS



*sei*-that; *bhāve*-in the mood; *nija*-vāñchā-His own desires, karila-did; *pūraṇa*-fulfilling; *avatārera*-of the incarnation; *ei*-this; *vāñchā*-desire; *mūla*-root; *kāraṇa*-cause.



TRANSLATION



In the mood of Śrīmatī Rādhārāṇī, He also fulfilled His own desires. This is the principal reason for His appearance.





TEXT 222





śrī-kṛṣṇa-caitanya gosāñi vrajendra-kumāra



rasa-maya-mūrti kṛṣṇa sākṣāt śṛṅgāra



SYNONYMS



*śrī-kṛṣṇa-caitanya gosāñi*-Śrī Caitanya Mahāprabhu; *vrajendra-kumāra*-the child of King Nanda; *rasa*-maya-consisting of mellows; *mūrti*-the form; *kṛṣṇa*-Lord Kṛṣṇa; *sākṣāt*-directly; *śṛṅgāra*-amorous love.



TRANSLATION



Lord Śrī Kṛṣṇa Caitanya is Kṛṣṇa [Vrajendra-kumāra], the embodiment of rasas. He is amorous love personified.





TEXT 223





sei rasa āsvādite kaila avatāra



ānusaṅge kaila saba rasera pracāra



SYNONYMS



*sei*-that; *rasa*-mellow; *āsvādite*-to taste; *kaila*-made; *avatāra*-incarnation; *ānusaṅge*-as a secondary motive; *kaila*-did; *saba*-all; *rasera*-of mellows; *pracāra*-broadcasting.



TRANSLATION



He made His appearance to taste that conjugal mellow and incidentally to broadcast all the rasas.





TEXT 224





viśveṣām anurañjanena janayann ānandam indīvara-



śreṇī-śyāmala-komalair upanayann aṅgair anaṅgotsavam



svacchandaṁ vraja-sundarībhir abhitaḥ praty-aṅgam āliṅgitaḥ



śṛṅgāraḥ sakhi mūrtimān iva madhau mugdho hariḥ krīḍati



SYNONYMS



*viśveṣām*-of all the gopīs; *anurañjanena*-by the act of pleasing; *janayan*-producing; *ānandam*-the bliss; *indīvara-śreṇī*-like a row of blue lotuses; *śyāmala*-bluish black; *komalaiḥ*-and soft; *upanayan*-bringing; *aṅgaiḥ*-with His limbs; *anaṅga-utsavam*-a festival for Cupid; *svacchandam*-without restriction; *vraja-sundarībhiḥ*-by the young women of Vraja; *abhitaḥ*-on both sides; *prati*-aṅgam-each limb; *āliṅgitaḥ*-embraced; *śṛṅgāraḥ*-amorous love; *śakhi*-O friend; *mūrtimān*-embodied; *iva*-like; *madhau*-in the springtime; *mugdhaḥ*-perplexed; *hariḥ*-Lord Hari; *krīḍati*-plays.



TRANSLATION



"My dear friends, just see how Śrī Kṛṣṇa is enjoying the season of spring! With the gopīs embracing each of His limbs, He is like amorous love personified. With His transcendental pastimes, He enlivens all the gopīs and the entire creation. With His soft bluish-black arms and legs, which resemble blue lotus flowers, He has created a festival for Cupid."



PURPORT



This is a verse from Jayadeva Gosvāmī's Gīta-govinda (1.11).





TEXT 225





śrī-kṛṣṇa-caitanya gosāñi rasera sadana



aśeṣa-viśeṣe kaila rasa āsvādana



SYNONYMS



*śrī-kṛṣṇa-caitanya gosāñi*-Lord Śrī Caitanya Mahāprabhu; *rasera*-of mellow; *sadana*-the residence; *aśeṣa*-viśeṣe-unlimited varieties of enjoyment; *kaila*-did; *rasa*-mellow; *āsvādana*-tasting.



TRANSLATION



Lord Śrī Kṛṣṇa Caitanya is the abode of rasa. He Himself tasted the sweetness of rasa in endless ways.





TEXT 226





sei dvāre pravartāila kali-yuga-dharma



caitanyera dāse jāne ei saba marma



SYNONYMS



*sei dvāre*-in that way; *pravartāila*-He initiated; *kali-yuga*-of the Age of Kali; *dharma*-the religion; *caitanyera*-of Lord Caitanya Mahāprabhu; *dāse*-the servant; *jāne*-knows; *ei*-these; *saba*-all; *marma*-secrets.



TRANSLATION



Thus He initiated the dharma for the Age of Kali. The devotees of Lord Caitanya know all these truths.



PURPORT



Lord Caitanya is Śrī Kṛṣṇa Himself, the absolute enjoyer of the love of the gopīs. He Himself assumes the role of the gopīs to taste the predominated happiness of transcendental mellows. He appeared in that mode, but simultaneously He propagated the religious process for this age in a most fascinating way. Only the confidential devotees of Śrī Caitanya Mahāprabhu can understand this transcendental secret.





TEXTS 227-228





advaita ācārya, nityānanda, śrīnivāsa



gadādhara, dāmodara, murāri, haridāsa



āra yata caitanya-kṛṣṇera bhakta-gaṇa



bhakti-bhāve śire dhari sabāra caraṇa



SYNONYMS



*advaita ācārya*-Advaita Ācārya; *nityānanda*-Lord Nityānanda; śrīnivāsa-Śrīvāsa Paṇḍita; *gadādhara*-Gadādhara Paṇḍita; *dāmodara*-Svarūpa Dāmodara; *murāri*-Murāri Gupta; *haridāsa*-Haridāsa Ṭhākura; *āra*-other; *yata*-all; *caitanya-kṛṣṇera*-of Śrī Kṛṣṇa Caitanya; *bhakta*-gaṇa-devotees; *bhakti*-bhāve-with a devotional attitude; *śire*-on my head; *dhari*-I take; *sabāra*-of all of them; *caraṇa*-the lotus feet.



TRANSLATION



Bowing down with devotion, I hold on my head the lotus feet of Advaita Ācārya, Nityānanda, Śrīvāsa Paṇḍita, Gadādhara, Svarūpa Dāmodara, Murāri Gupta, Haridāsa and all the other devotees of Śrī Kṛṣṇa Caitanya..



PURPORT



The author of Śrī *Caitanya-caritāmṛta* teaches us that we must offer our respectful obeisances to all such pure confidential devotees of Lord Caitanya if we indeed want to know Him in truth.





TEXT 229





ṣaṣṭha-ślokera ei kahila ābhāsa



mūla ślokera artha śuna kariye prakāśa



SYNONYMS



*ṣaṣṭha-ślokera*-of the sixth verse; *ei*-this; *kahila*-has been spoken; *ābhāsa*-a hint; *mūla ślokera*-of the original verse; *artha*-meaning; *śuna*-please hear; *kariye prakāśa*-I am revealing.



TRANSLATION



I have given a hint of the sixth verse. Now please hear as I reveal the meaning of that original verse.





TEXT 230





śrī-rādhāyāḥ praṇaya-mahimā kīdṛśo vānayaivā-



svādyo yenādbhuta-madhurimā kīdṛśo vā madīyaḥ



saukhyaṁ cāsyā mad-anubhavataḥ kīdṛśaṁ veti lobhāt



tad-bhāvāḍhyaḥ samajani śacī-garbha-sindhau harīnduḥ



SYNONYMS



*śrī-rādhāyāḥ*-of Śrīmatī Rādhārāṇī; *praṇaya-mahimā*-the greatness of the love; *kīdrśaḥ*-of what kind; *vā*-or; *anayā*-by this one (Rādhā); *eva*-alone; *āsvādyaḥ*-to be relished; *yena*-by that love; *adbhuta-madhurimā*-the wonderful sweetness; *kīdṛśaḥ*-of what kind; *vā*-or; *madīyaḥ*-of Me; *saukhyam*-the happiness; *ca*-and; *asyāḥ*-Her; *mat*-anubhavataḥ-from realization of My sweetness; *kīdṛśam*-of what kind; *vā*-or; *iti*-thus; *lobhāt*-from the desire; *tat*-Her; *bhāva-āḍhyaḥ*-richly endowed with the emotions; *samajani*-took birth; *śacī-garbha*-of the womb of Śacīdevī; *sindhau*-in the ocean; *hari*-Lord Kṛṣṇa; *induḥ*-like the moon.



TRANSLATION



"Desiring to understand the glory of Rādhārāṇī's love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Śrīmatī Śacīdevī, as the moon appeared from the ocean."





TEXT 231





e saba siddhānta gūḍha,--kahite nā yuyāya



nā kahile, keha ihāra anta nāhi pāya



SYNONYMS



*e*-this; *saba*-all; *siddhānta*-conclusions; *gūḍha*-very confidential; *kahite*-to speak; *nā*-not; *yuyāya*-quite fit; *nā*-not; *kahile*-speaking; *keha*-anyone; *ihāra*-of it; *anta*-end; *nāhi*-not; *pāya*-gets.



TRANSLATION



All these conclusions are unfit to disclose in public. But if they are not disclosed, no one will understand them.





TEXT 232





ataeva kahi kichu kariñā nigūḍha



bujhibe rasika bhakta, nā bujhibe mūḍha



SYNONYMS



*ataeva*-therefore; *kahi*-I speak; *kichu*-something; *kariñā*-squeezing; *nigūḍha*-essence; *bujhibe*-can understand; *rasika*-humorous; *bhakta*-devotees; *nā*-not; *bujhibe*-will understand; *mūḍha*-rascals.



TRANSLATION



Therefore I shall mention them, revealing only their essence, so that loving devotees will understand them but fools will not.





TEXT 233





hṛdaye dharaye ye caitanya-nityānanda



e-saba siddhānte sei pāibe ānanda



SYNONYMS



*hṛdaye*-in the heart; *dharaye*-captures; *ye*-anyone who; *caitanya*-Śrī Caitanya Mahāprabhu; *nityānanda*-and Lord Nityānanda; *e-saba*-all these; *siddhānte*-by transcendental conclusions; *sei*-that man; *pāibe*-will get; *ānanda*-bliss.



TRANSLATION



Anyone who has captured Lord Caitanya Mahāprabhu and Lord Nityānanda Prabhu in his heart will become blissful by hearing all these transcendental conclusions.





TEXT 234





e saba siddhānta haya āmrera pallava



bhakta-gaṇa-kokilera sarvadā vallabha



SYNONYMS



*e*-these; *saba*-all; *siddhānta*-transcendental conclusions; *haya*-are; *āmrera*-of mango; *pallava*-twigs; *bhakta-gaṇa*-the devotees; *kokilera*-to those who are just like cuckoo birds; *sarvadā*-always; *vallabha*-pleasing.



TRANSLATION



All these conclusions are like the newly grown twigs of a mango tree; they are always pleasing to the devotees, who in this way resemble cuckoo birds.





TEXT 235





abhakta-uṣṭrera ithe nā haya praveśa



tabe citte haya mora ānanda-viśeṣa



SYNONYMS



*abhakta*-nondevotee; *uṣṭrera*-of a camel; *ithe*-in this; *nā*-not; *haya*-is there; *praveśa*-entrance; *tabe*-then; *citte*-in my heart; *haya*-there is; *mora*-my; *ānanda*-viśeṣa-special jubilation.



TRANSLATION



The camellike nondevotees cannot enter into these topics. Therefore there is special jubilation in my heart.





TEXT 236





ye lāgi kahite bhaya, se yadi nā jāne



ihā va-i kibā sukha āche tribhuvane



SYNONYMS



*ye lāgi*-for the matter of which; *kahite bhaya*-afraid to speak; *se yadi nājāne*-if they do not know; *ihā va*-i-except this; *kibā*-what; *sukha*-happiness; *āche*-there is; *tri-bhuvane*-in the three worlds.



TRANSLATION



For fear of them I do not wish to speak, but if they do not understand, then what can be happier in all the three worlds?





TEXT 237





ataeva bhakta-gaṇe kari namaskāra



nihśaṅke kahiye, tāra hauk camatkāra



SYNONYMS



*ataeva*-therefore; *bhakta*-gaṇe-unto the devotees; *kari*-I offer; *namaskāra*-obeisances; *niḥśaṅke*-without any doubt; *kahiye*-I say; *tāra*-of the devotees; *hauk*-let there be; *camatkāra*-astonishment.



TRANSLATION



Therefore after offering obeisances to the devotees, for their satisfaction I shall speak without hesitating.





TEXT 238





kṛṣṇera vicara eka āchaye antare



pūrṇānanda-pūrṇa-rasa-rūpa kahe more



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *vicāra*-consideration; *eka*-one; *āchaye*-is; *antare*-within the heart; *pūrṇa-ānanda*-complete transcendental bliss; *pūrṇa*-rasa-rūpa-full with transcendental mellows; *kahe more*-they say unto Me.



TRANSLATION



Once Lord Kṛṣṇa considered within His heart,"Everyone says that I am complete bliss, full of all rasas.





TEXT 239





āmā ha-ite ānandita haya tribhuvana



āmāke ānanda dibe--aiche kon jana



SYNONYMS



*āmā ha*-ite-from Me; *ānandita*-pleased; *haya*-becomes; *tri-bhuvana*-all the three worlds; *āmāke*-unto Me; *ānanda dibe*-will give pleasure; *aiche*-such; *kon jana*-what person.



TRANSLATION



"All the world derives pleasure from Me. Is there anyone who can give Me pleasure?





TEXT 240





āmā haite yāra haya śata śata guṇa



sei-jana āhlādite pāre mora mana



SYNONYMS



*āmā haite*-than Me; *yāra*-whose; *haya*-there is; *śata śata guṇa*-hundreds of qualities more; *sei-jana*-that person; *āhlādite*-to give pleasure; *pāre*-is able; *mora*-My; *mana*-to the mind.



TRANSLATION



"One who has a hundred times more qualities than Me could give pleasure to My mind.





TEXT 241





āmā haite guṇī baḍa jagate asambhava



ekali rādhāte tāhā kari anubhava



SYNONYMS



*āmā haite*-than Me; *guṇī*-qualified; *baḍa*-greater; *jagate*-in the world; *asambhava*-there is no possibility; *ekali*-only; *rādhāte*-in Śrīmatī Rādhārāṇī; *tāhā*-that; *kari anubhava*-I can understand.



TRANSLATION



"One more qualified than Me is impossible to find in the world. But in Rādhā alone I feel the presence of one who can give Me pleasure.





TEXTS 242-243





koṭi-kāma jini' rūpa yadyapi āmāra



asamordhva-mādhurya--sāmya nāhi yāra



mora rūpe āpyāyita haya tribhuvana



rādhāra darśane mora juḍāya nayana



SYNONYMS



*koṭi*-kāma-ten million Cupids; *jini'*-conquering; *rūpa*-beauty; *yadyapi*-although; *āmāra*-Mine; *asama-ūrdhva*-unequaled and unsurpassed; *mādhurya*-sweetness; *sāmya*-equality; *nāhi*-there is not; *yāra*-of whom; *mora*-My; *rūpe*-in beauty; *āpyāyita*-pleased; *haya*-becomes; *tri-bhuvana*-all three worlds; *rādhāra*-of Śrīmatī Rādhārāṇī; *darśane*-seeing; *mora*-My; *juḍāya*-satisfies; *nayana*-eyes.



TRANSLATION



"Although My beauty defeats the beauty of ten million Cupids, although it is unequaled and unsurpassed and although it gives pleasure to the three worlds, seeing Rādhārāṇī gives pleasure to My eyes.





TEXT 244





mora vaṁśī-gīte ākarṣaye tri-bhuvana



rādhāra vacane hare āmāra śravaṇa



SYNONYMS



*mora*-My; *vaṁśī-gīte*-by the vibration of the flute; *ākarṣaye*-I attract; *tri-bhuvana*-the three worlds; *rādhāra vacane*-the words of Śrīmatī Rādhārāṇī; *hare*-conquers; *āmāra*-My; *śravaṇa*-hearing power.



TRANSLATION



"The vibration of My transcendental flute attracts the three worlds, but My ears are enchanted by the sweet words of Śrīmatī Rādhārāṇī.





TEXT 245





yadyapi āmāra gandhe jagat sugandha



mora citta-prāṇa hare rādhā-aṅga-gandha



SYNONYMS



*yadyapi*-although; *āmāra*-My; *gandhe*-by the fragrance; *jagat*-the whole universe; *su*-gandha-sweet-smelling; *mora*-My; *citta*-prāṇa-mind and heart; *hare*-attracts; *rādhā*-of Śrīmatī Rādhārāṇī; *aṅga*-bodily; *gandha*-flavor.



TRANSLATION



"Although My body lends fragrance to the entire creation, the scent of Rādhārāṇī's limbs captivates My mind and heart.





TEXT 246





yadyapi āmāra rase jagat sarasa



rādhāra adhara-rasa āmā kare vaśa



SYNONYMS



*yadyapi*-although; *āmāra*-of Me; *rase*-by the taste; *jagat*-the whole world; *sa-rasa*-is palatable; *rādhāra*-of Śrīmatī Rādhārāṇī; *adhara-rasa*-the taste of the lips; *āmā*-Me; *kare*-makes; *vaśa*-submissive.



TRANSLATION



"Although the entire creation is full of different tastes because of Me, I am charmed by the nectarean taste of the lips of Śrīmatī Rādhārāṇī.





TEXT 247





yadyapi āmāra sparśa koṭīndu-śītala



rādhikāra sparśe āmā kare suśītala



SYNONYMS



*yadyapi*-although; *āmāra*-My; *sparśa*-touch; *koṭi*-indu-like millions upon millions of moons; *śītala*-cool; *rādhikāra*-of Śrīmatī Rādhārāṇī; *sparśe*-the touch; *āmā*-Me; *kare*-makes; *su-śītala*-very, very cool.



TRANSLATION



"And although My touch is cooler than ten million moons, I am refreshed by the touch of Śrīmatī Rādhikā.





TEXT 248





ei mata jagatera sukhe āmi hetu



rādhikāra rūpa-guṇa āmāra jīvātu



SYNONYMS



*ei mata*-in this way; *jagatera*-of the whole world; *sukhe*-in the matter of happiness; *āmi*-I am; *hetu*-the cause; *rādhikāra*-of Śrīmatī Rādhārāṇī; *rūpa*-guṇa-beauty and attributes; *āmāra*-My; *jīvātu*-life and soul.



TRANSLATION



"Thus although I am the source for the happiness of the entire world, the beauty and attributes of Śrī Rādhikā are My life and soul.





TEXT 249





ei mata anubhava āmāra pratīta



vicāri' dekhiye yadi, saba viparīta



SYNONYMS



*ei mata*-in this way; *anubhava*-affectionate feelings; *āmāra*-My; *pratīta*-understood; *vicāri'*-by consideration; *dekhiye*-I see; *yadi*-if; *saba*-everything; *viparīta*-contrary.



TRANSLATION



"In this way My affectionate feelings for Śrīmatī Rādhārāṇī may be understood, but on analysis I find them contradictory.





TEXT 250





rādhāra darśane mora juḍāya nayana



āmāra darśane rādhā sukhe ageyāna



SYNONYMS



*rādhāra*-of Śrīmatī Rādhārāṇī; *darśane*-in meeting; *mora*-My; *juḍāya*-are satisfied; *nayana*-eyes; *āmāra*-of Me; *darśane*-in meeting; rādhā-Śrīmatī Rādhārāṇī; *sukhe*-in happiness; *ageyāna*-more advanced.



TRANSLATION



"My eyes are fully satisfied when I look upon Śrīmatī Rādhārāṇī, but by looking upon Me, She becomes even more advanced in satisfaction.





TEXT 251





paraspara veṇu-gīte haraye cetana



mora bhrame tamālere kare āliṅgana



SYNONYMS



*paraspara*-against each other; *veṇu-gīte*-the singing of the bamboo; *haraye*-attracts; *cetana*-consciousness; *mora*-of Me; *bhrame*-in mistake; *tamālere*-a black tree known as tamāla; *kare*-She does; *āliṅgana*-embracing.



TRANSLATION



"The flutelike murmur of the bamboos rubbing against one another steals Rādhārāṇī's consciousness, for She thinks it to be the sound of My flute. And She embraces a tamāla tree, mistaking it for Me.





TEXT 252





kṛṣṇa-āliṅgana pāinu, janama saphale



kṛṣṇa-sukhe magna rahe vṛkṣa kari' kole



SYNONYMS



*kṛṣṇa*-of Lord Kṛṣṇa; *āliṅgana*-the embrace; *pāinu*-I have gotten; *janama sa*-phale-My birth is now fulfilled; *kṛṣṇa-sukhe*-in the matter of pleasing Kṛṣṇa; *magna*-immersed; *rahe*-She remains; *vṛkṣa*-the tree; *kari'*-taking; *kole*-on the lap.



TRANSLATION



" 'I have gotten the embrace of Śrī Kṛṣṇa,' She thinks, 'so now My life is fulfilled.' Thus She remains immersed in pleasing Kṛṣṇa, taking the tree in Her arms.





TEXT 253





anukūla-vāte yadi pāya mora gandha



uḍiyā paḍite cāhe, preme haya andha



SYNONYMS



*anukūla-vāte*-in a favorable breeze; *yadi*-if; *pāya*-there is; *mora*-My; *gandha*-fragrance; *uḍiyā*-flying; *paḍite*-to drop; *cāhe*-She wants; *preme*-in ecstatic love; *haya*-becomes; *andha*-blind.



TRANSLATION



"When a favorable breeze carries to Her the fragrance of My body, She is blinded by love and tries to fly into that breeze.





TEXT 254





tāmbūla-carvita yabe kare āsvādane



ānanda-samudre ḍube, kichui nā jāne



SYNONYMS



*tāmbūla*-betel nut; *carvita*-chewed; *yabe*-when; *kare*-does; *āsvādane*-tasting; *ānanda-samudre*-in an ocean of transcendental bliss; *ḍube*-drowns; *kichui*-anything; *nā*-not; *jāne*-knows.



TRANSLATION



"When She tastes the betel chewed by Me, She merges in an ocean of joy and forgets everything else.





TEXT 255





āmāra saṅgame rādhā pāya ye ānanda



śata-mukhe bali, tabu nā pāi tāra anta



SYNONYMS



*āmāra*-My; *saṅgame*-in association; rādhā-Śrīmatī Rādhārāṇī; *pāya*-gets; *ye*-whatever; *ānanda*-transcendental bliss; *śata-mukhe*-in hundreds of mouths; *bali*-if I say; *tabu*-still; *nā*-not; *pāi*-I reach; *tāra*-its; *anta*-limitation.



TRANSLATION



"Even with hundreds of mouths I could not express the transcendental pleasure She derives from My association.





TEXT 256





līlā-ante sukhe iṅhāra aṅgera mādhurī



tāhā dekhi' sukhe āmi āpanā pāśari



SYNONYMS



*līlā*-ante-at the end of Our pastimes; *sukhe*-in happiness; *iṅhāra*-of Śrīmatī Rādhārāṇī; *aṅgera*-of the body; *mādhurī*-sweetness; *tāhā*-that; *dekhi'*-seeing; *sukhe*-in happiness; *āmi*-I; *āpanā*-Myself; *pāśari*-forget.



TRANSLATION



"Seeing the luster of Her complexion after Our pastimes together, I forget My own identity in happiness.





TEXT 257





doṅhāra ye sama-rasa, bharata-muni māne



āmāra vrajera rasa seha nāhi jāne



SYNONYMS



*doṅhāra*-of both; *ye*-whatever; *sama*-rasa-equal mellows; *bharata-muni*-the saintly person named Bharata Muni; *māne*-accepts; *āmāra*-My; *vrajera*-of Vṛndāvana; *rasa*-mellows; *seha*-he; *nāhi*-not; *jāne*-knows.



TRANSLATION



"The sage Bharata has said that the mellows of lover and beloved are equal. But he does not know the mellows of My Vṛndāvana.



PURPORT



According to expert sexologists like Bharata Muni, both male and female enjoy equally in material sexual pleasure. But in the spiritual world the relationships are different, although this is unknown to mundane experts.





TEXT 258





anyera saṅgame āmi yata sukha pāi



tāhā haite rādhā-sukha śata adhikāi



SYNONYMS



*anyera*-others; *saṅgame*-by meeting; *āmi*-I; *yata*-all; *sukha*-happiness; *pāi*-get; *tāhā haite*-than that; *rādhā*-sukha-happiness by association with Rādhārāṇī; *śata*-one hundred times; *adhikāi*-increased.



TRANSLATION



"The happiness I feel when meeting Rādhārāṇī is a hundred times greater than the happiness I get from meeting others."





TEXT 259





nirdhūtāmṛta-mādhurī-parimalaḥ kalyāṇi bimbādharo



vaktraṁ paṅkaja-saurabhaṁ kuharita-ślāghā-bhidas te giraḥ



aṅgaṁ candana-śītalaṁ tanur iyaṁ saundarya-sarvasva-bhāk



tvām āsādya mamedam indriya-kulaṁ rādhe muhur modate



SYNONYMS



*nirdhūta*-defeats; *amṛta*-of nectar; *mādhurī*-the sweetness; *parimalaḥ*-whose flavor; *kalyāṇi*-O most auspicious one; *bīmba*-adharaḥ-red lips; *vaktram*-face; *paṅkaja-saurabham*-which smells like a lotus flower; *kuharita*-of the sweet sounds made by the cuckoos; *ślāghā*-the pride; *bhidaḥ*-which defeat; *te*-Your; *giraḥ*-words; *aṅgam*-limbs; *candana-śītalam*-as cool as sandalwood pulp; *tanuḥ*-body; *iyam*-this; *saundarya*-of beauty; *sarva-sva-bhāk*-which displays the all-in-all; *tvām*-You; *āsādya*-tasting; *mama*-My; *idam*-this; *indriya-kulam*-all the senses; *rādhe*-O Śrīmatī Rādhārāṇī; *muhuḥ*-again and again; *modate*-become pleased.



TRANSLATION



"My dear auspicious Rādhārāṇī, Your body is the source of all beauty. Your red lips are softer than the sense of immortal sweetness, Your face bears the aroma of a lotus flower, Your sweet words defeat the vibrations of the cuckoo, and Your limbs are cooler than the pulp of sandalwood. All My transcendental senses are overwhelmed in ecstatic pleasure by tasting You, who are completely decorated by beautiful qualities."



PURPORT



This verse, spoken by Lord Kṛṣṇa to Rādhā, is recorded in the Lalita-mādhava (9.33) of Śrīla Rūpa Gosvāmī.





TEXT 260





rūpe kaṁsa-harasya lubdha-nayanāṁ sparśe 'tihṛṣyat-tvacaṁ



vāṇyām utkalita-śrutiṁ parimale saṁhṛṣṭa-nāsā-puṭām



ārajyad-rasanāṁ kilādhara-puṭe nyañcan-mukhāmbho-ruhāṁ



dambhodgīrṇa-mahā-dhṛtiṁ bahir api prodyad-vikārākulām



SYNONYMS



*rūpe*-in the beauty; *kaṁsa-harasya*-of Kṛṣṇa, the enemy of Kaṁsa; *lubdha*-captivated; *nayanām*-whose eyes; *sparśe*-in the touch; *ati-hṛṣyat*-very much jubilant; *tvacam*-whose skin; *vāṇyām*-in the vibration of the words; *utkalita*-very eager; *śrutim*-whose ear; *parimale*-in the fragrance; *saṁhṛṣṭa*-stolen by happiness; *nāsā*-puṭām-whose nostrils; *ārajyat*-being completely attracted; *rasanām*-whose tongue; *kila*-what to speak of; *adhara-puṭe*-to the lips; *nyañcat*-bending down; *mukha*-whose face; *ambhaḥ*-ruhām-like a lotus flower; *dambha*-by pride; *udgīrṇa*-manifesting; *mahā*-dhṛtim-great patience; *bahiḥ*-externally; *api*-although; *prodyat*-manifesting; *vikāra*-transformations; *ākulām*-overwhelmed.



TRANSLATION



"Her eyes are enchanted by the beauty of Lord Kṛṣṇa, the enemy of Kaṁsa. Her body thrills in pleasure at His touch. Her ears are always attracted to His sweet voice, Her nostrils are enchanted by His fragrance, and Her tongue hankers for the nectar of His soft lips. She hangs down her lotuslike face, exercising self-control only by pretense, but She cannot help showing the external signs of Her spontaneous love for Lord Kṛṣṇa."



PURPORT



Thus Śrīla Rūpa Gosvāmī describes the countenance of Rādhārāṇī.





TEXT 261





tāte jāni, mote āche kona eka rasa



āmāra mohinī rādhā, tāre kare vaśa



SYNONYMS



*tāte*-thereupon; *jāni*-I can understand; *mote*-in Me; *āche*-there is; *kona*-some; *eka*-one; *rasa*-transcendental mellow; *āmāra*-My; *mohinī*-captivator; rādhā-Śrīmatī Rādhārāṇī; *tāre*-Her; *kare vaśa*-subdues.



TRANSLATION



"Considering this, I can understand that some unknown mellow in Me controls the entire existence of My captivator, Śrīmatī Rādhārāṇī.





TEXT 262





āmā haite rādhā pāya ye jātīya sukha



tāhā āsvādite āmi sadāi unmukha



SYNONYMS



*āmā haite*-from Me; rādhā-Śrīmatī Rādhārāṇī; *pāya*-gets; *ye*-whatever; *jātīya*-types of; *sukha*-happiness; *tāhā*-that; *āsvādite*-to taste; *āmi*-I; *sadāi*-always; *unmukha*-very eager.



TRANSLATION



"I am always eager to taste the joy that Rādhārāṇī derives from Me.





TEXT 263





nānā yatna kari āmi, nāri āsvādite



sei sukha-mādhurya-ghrāṇe lobha bāḍhe citte



SYNONYMS



*nānā*-various; *yatna*-attempts; *kari*-do; *āmi*-I; *nāri*-I am not able; *āsvādite*-to taste; *sei*-that; *sukha*-of the happiness; *mādhurya*-the sweetness; *ghrāṇe*-by smelling; *lobha*-desire; *bāḍhe*-increases; *citte*-in the mind.



TRANSLATION



"In spite of various efforts, I have not been able to taste it. But My desire to relish that pleasure increases as I smell its sweetness.





TEXT 264





rasa āsvādite āmi kaila avatāra



prema-rasa āsvādiba vividha prakāra



SYNONYMS



*rasa*-mellow; *āsvādite*-to taste; *āmi*-I; *kaila*-made; *avatāra*-incarnation; *prema*-rasa-transcendental mellow of love; *āsvādiba*-I shall taste; *vividha prakāra*-different varieties of.



TRANSLATION



"I have appeared in the world to taste mellows. I shall taste the mellows of pure love in various ways.





TEXT 265





rāga-mārge bhakta bhakti kare ye prakāre



tāhā śikhāiba līlā-ācaraṇa-dvāre



SYNONYMS



*rāga*-mārge-on the path of spontaneous love; *bhakta*-the devotee; *bhakti*-devotional service; *kare*-does; *ye prakāre*-in what way; *tāhā*-that; *śikhāiba*-I shall teach; *līlā*-pastimes; *ācaraṇa-dvāre*-by means of practical demonstration.



TRANSLATION



"I shall teach devotional service, which springs from the spontaneous love of the devotees, by demonstrating it Myself with My pastimes.





TEXT 266





ei tina tṛṣṇā mora nahila pūraṇa



vijātīya-bhāve nahe tāhā āsvādana



SYNONYMS



*ei*-these; *tina*-three; *tṛṣṇā*-desires; *mora*-My; *nahila*-were not; *pūraṇa*-satisfied; *vijātīya*-of the opposite partner of a relationship; *bhāve*-in ecstasy; *nahe*-is not possible; *tāhā*-that; *āsvādana*-tasting.



TRANSLATION



"But these three desires have not been satisfied, for one cannot enjoy them in a contrary position.





TEXT 267





rādhikāra bhāva-kānti aṅgīkāra vine



sei tina sukha kabhu nahe āsvādane



SYNONYMS



*rādhikāra*-of Śrīmatī Rādhārāṇī; *bhāva*-kānti-luster of ecstatic love; *aṅgīkāra*-accepting; *vine*-without; *sei*-those; *tina*-three; *sukha*-happiness; *kabhu*-at any time; *nahe*-is not possible; *āsvādane*-tasting.



TRANSLATION



"Unless I accept the luster of the ecstatic love of Śrī Rādhikā, these three desires cannot be fulfilled.





TEXT 268





rādhā-bhāva aṅgīkari' dhari' tāra varṇa



tina-sukha āsvādite haba avatīrṇa



SYNONYMS



*rādhā-bhāva*-the moods of Rādhārāṇī; *aṅgīkari'*-accepting; *dhari'*-taking; *tāra varṇa*-Her bodily complexion; *tina*-three; *sukha*-happiness; *āsvādite*-to taste; *haba*-I shall; *avatīrṇa*-descend as an incarnation.



TRANSLATION



"Therefore, assuming Rādhārāṇī's sentiments and bodily complexion, I shall descend to fulfill these three desires."





TEXT 269





sarva-bhāve kaila kṛṣṇa ei ta' niścaya



hena-kāle āila yugāvatāra-samaya



SYNONYMS



*sarva-bhāve*-in all respects; *kaila*-made; *kṛṣṇa*-Lord Kṛṣṇa; *ei*-this; *ta'*-certainly; *niścaya*-decision; *hena*-kāle-at this time; *āila*-came; *yuga-avatāra*-of the incarnation according to the age; *samaya*-the time.



TRANSLATION



In this way Lord Kṛṣṇa came to a decision. Simultaneously, the time came for the incarnation of the age.





TEXT 270





sei-kāle śrī-advaita karena ārādhana



tāṅhāra huṅkāre kaila kṛṣṇe ākarṣaṇa



SYNONYMS



*sei*-kāle-at that time; *śrī*-advaita-Advaita Ācārya; *karena*-performs; *ārādhana*-worship; *tāṅhāra*-of Him; *huṅkāre*-by the tumultuous call; *kaila*-did; *kṛṣṇe*-to Lord Kṛṣṇa; *ākarṣaṇa*-attraction.



TRANSLATION



At that time Śrī Advaita was earnestly worshiping Him. Advaita attracted Him with His loud calls.





TEXTS 271-272





pitā-mātā, guru-gaṇa, āge avatāri'



rādhikāra bhāva-varṇa aṅgīkāra kari'



nava-dvīpe śacī-garbha-śuddha-dugdha-sindhu



tāhāte prakaṭa hailā kṛṣṇa pūrṇa indu



SYNONYMS



*pitā*-mātā-parents; *guru*-gaṇa-teachers; *āge*-first; *avatāri'*-descending; *rādhikāra*-of Śrīmatī Rādhārāṇī; *bhāva-varṇa*-the luster of transcendental ecstasy; *aṅgīkāra kari'*-accepting; *navadvīpe*-in Navadvīpa; *śacī-garbha*-the womb of Śacī; *śuddha*-pure; *dugdha-sindhu*-the ocean of milk; *tāhāte*-in that; *prakaṭa*-manifested; *hailā*-became; *kṛṣṇa*-Lord Kṛṣṇa; *pūrṇa indu*-full moon.



TRANSLATION



First Lord Kṛṣṇa made His parents and elders appear. Then Kṛṣṇa Himself, with the sentiments and complexion of Rādhikā, appeared in Navadvīpa, like the full moon, from the womb of mother Śacī, which is like an ocean of pure milk.





TEXT 273





ei ta' kariluṅ ṣaṣṭha ślokera vyākhyāna



śrī-rūpa-gosāñira pāda-padma kari' dhyāna



SYNONYMS



*ei ta'*-thus; *kariluṅ*-I have made; *ṣaṣṭha ślokera*-of the sixth verse; *vyākhyāna*-explanation; *śrī*-rūpa-Śrīla Rūpa Gosvāmī; *gosāñira*-of the master; *pāda*-padma-lotus feet; *kari'*-doing; *dhyāna*-meditation.



TRANSLATION



Meditating on the lotus feet of Śrī Rūpa Gosvāmī, I have thus explained the sixth verse.





TEXT 274





ei dui ślokera āmi ye karila artha



śrī-rūpa-gosāñira śloka pramāṇa samartha



SYNONYMS



*ei*-these; *dui*-two; *ślokera*-of the verses; *āmi*-I; *ye*-whatever; *karila*-gave; *artha*-the meanings; *śrī-rūpa-gosāñira*-of Śrī Rūpa Gosvāmī; *śloka*-verse; *pramāṇa*-evidence; *samartha*-competent.



TRANSLATION



I can support the explanation of these two verses [verses 5 and 6 of the First Chapter] with a verse by Śrī Rūpa Gosvāmī'.





TEXT 275





apāraṁ kasyāpi praṇayi-jana-vṛndasya kutukī



rasa-stomaṁ hṛtvā madhuram upabhoktuṁ kam api yaḥ



rucaṁ svām āvavre dyutim iha tadīyāṁ prakaṭayan



sa devaś caitanyākṛtir atitarāṁ naḥ kṛpayatu



SYNONYMS



*apāram*-boundless; *kasya api*-of someone; *praṇayi-jana-vṛndasya*-of the multitude of lovers; *kutukī*-one who is curious; *rasa-stomam*-the group of mellows; *hṛtvā*-stealing; *madhuram*-sweet; *upabhoktum*-to enjoy; *kam api*-some; *yaḥ*-who; *rucam*-luster; *svām*-own; *āvavre*-covered; *dyutim*-luster; *iha*-here; *tadīyām*-related to Him; *prakaṭayan*-manifesting; *saḥ*-He; *devaḥ*-the Supreme Personality of Godhead; *caitanya-ākṛtiḥ*-having the form of Lord Caitanya Mahāprabhu; *atitarām*-greatly; *naḥ*-unto us; *kṛpayatu*-may He show His mercy.



TRANSLATION



"Lord Kṛṣṇa desired to taste the limitless nectarean mellows of the love of one of His multitude of loving damsels [Śrī Rādhā], and so He has assumed the form of Lord Caitanya. He has tasted that love while hiding His own dark complexion with Her effulgent yellow color. May that Lord Caitanya confer upon us His grace."



PURPORT



This is the third verse of the second Caitanyāṣṭaka of Śrīla Rūpa Gosvāmī's Stava-mālā.





TEXT 276





maṅgalācaraṇaṁ kṛṣṇa-



caitanya-tattva-lakṣaṇam



prayojanaṁ cāvatāre



śloka-ṣaṭkair nirūpitam



SYNONYMS



*maṅgala-ācaraṇam*-invoking auspiciousness; *kṛṣṇa-caitanya*-of Lord Kṛṣṇa Caitanya Mahāprabhu; *tattva*-lakṣaṇam-symptoms of the truth; *prayojanam*-necessity; *ca*-also; *avatāre*-in the matter of His incarnation; *śloka*-verses; *ṣaṭkaiḥ*-by six; *nirūpitam*-ascertained.



TRANSLATION



Thus the auspicious invocation, the essential nature of the truth of Lord Caitanya, and the need for His appearance have been set forth in six verses.





TEXT 277





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; *kṛṣṇa*-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Ādi-līlā*, Fourth Chapter, describing the confidential reasons for the appearance of Lord Caitanya.





Chapter 5



The Glories of Lord Nityānanda Balarāma



This chapter is chiefly devoted to describing the essential nature and glories of Śrī Nityānanda Prabhu. Lord Śrī Kṛṣṇa is the absolute Personality of Godhead, and His first expansion in a form for pastimes is Śrī Balarāma.



Beyond the limitation of this material world is the spiritual sky, paravyoma, which has many spiritual planets, the supreme of which is called Kṛṣṇaloka. Kṛṣṇaloka, the abode of Kṛṣṇa, has three divisions, which are known as Dvārakā, Mathurā and Gokula. In that abode the Personality of Godhead expands Himself into four plenary portions-Kṛṣṇa, Balarāma, Pradyumna (the transcendental Cupid) and Aniruddha. They are known as the original quadruple forms.



In Kṛṣṇaloka is a transcendental place known as Śvetadvīpa or Vṛndāvana. Below Kṛṣṇaloka in the spiritual sky are the Vaikuṇṭha planets. On each Vaikuṇṭha planet a four-handed Nārāyaṇa, expanded from the first quadruple manifestation, is present. The Personality of Godhead known as Śrī Balarāma in Kṛṣṇaloka is the original Saṅkarṣaṇa (attracting Deity), and from this Saṅkarṣaṇa expands another Saṅkarṣaṇa, called Mahā-saṅkarṣaṇa, who resides in one of the Vaikuṇṭha planets. By His internal potency, Mahā-saṅkarṣaṇa maintains the transcendental existence of all the planets in the spiritual sky, where all the living beings are eternally liberated souls. The influence of the material energy is conspicuous there by its absence. On those planets the second quadruple manifestation is present.



Outside of the Vaikuṇṭha planets is the impersonal manifestation of Śrī Kṛṣṇa, which is known as the Brahmaloka. On the other side of the Brahmaloka is the spiritual kāraṇa-samudra, or Causal Ocean. The material energy exists on the other side of the Causal Ocean, without touching it. In the Causal Ocean is Mahā-Viṣṇu, the original puruṣa expansion from Saṅkarṣaṇa. This Mahā-Viṣṇu places His glance over the material energy, and by a reflection of His transcendental body He amalgamates Himself within the material elements.



As the source of the material elements, the material energy is known as pradhāna, and as the source of the manifestations of the material energy it is known as māyā. But material nature is inert in that she has no independent power to do anything. She is empowered to make the cosmic manifestation by the glance of Mahā-Viṣṇu. Therefore the material energy is not the original cause of the material manifestation. Rather, the transcendental glance of Mahā-Viṣṇu over material nature produces that cosmic manifestation.



Mahā-Viṣṇu again enters every universe as the reservoir of all living entities, Garbhodakaśāyī Viṣṇu. From Garbhodakaśāyī Viṣṇu expands Kṣīrodakaśāyī Viṣṇu, the Supersoul of every living entity. Garbhodakaśāyī Viṣṇu also has His own Vaikuṇṭha planet in every universe, where He lives as the Supersoul or supreme controller of the universe. Garbhodakaśāyī Viṣṇu reclines in the midst of the watery portion of the universe and generates the first living creature of the universe, Brahmā. The imaginary universal form is a partial manifestation of Garbhodakaśāyī Viṣṇu.



In the Vaikuṇṭha planet in every universe is an ocean of milk, and within that ocean is an island called Śvetadvīpa, where Lord Viṣṇu lives. Therefore this chapter describes two Śvetadvīpas-one in the abode of Kṛṣṇa and the other in the ocean of milk in every universe. The Śvetadvīpa in the abode of Kṛṣṇa is identical with Vṛndāvana-dhāma, which is the place where Kṛṣṇa appears Himself to display His loving pastimes. In the Śvetadvīpa within every universe is a Śeṣa form of Godhead who serves Viṣṇu by assuming the form of His umbrella, slippers, couch, pillows, garments, residence, sacred thread, throne and so on.



Lord Baladeva in Kṛṣṇaloka is Nityānanda Prabhu. Therefore Nityānanda Prabhu is the original Saṅkarṣaṇa, and Mahā-saṅkarṣaṇa and His expansions as the puruṣas in the universes are plenary expansions of Nityānanda Prabhu.



In this chapter the author has described the history of his leaving home for a personal pilgrimage to Vṛndāvana and his achieving all success there. In this description it is revealed that the author's original paternal home and birthplace were in the district of Katwa, in the village of Jhāmaṭapura, which is near Naihāṭī. Kṛṣṇadāsa Kavirāja's brother invited Śrī Mīnaketana Rāmadāsa, a great devotee of Lord Nityānanda, to his home, but a priest named Guṇārṇava Miśra did not receive him well, and Kṛṣṇadāsa Kavirāja Gosvāmī's brother, not recognizing the glories of Lord Nityānanda, also took sides with the priest. Therefore Rāmadāsa became sorry, broke his flute and went away. This was a great disaster for the brother of Kṛṣṇadāsa Kavirāja Gosvāmī. But on that very night Lord Nityānanda Prabhu Himself graced Kṛṣṇadāsa Kavirāja Gosvāmī in a dream and ordered him to leave on the next day for Vṛndāvana.





TEXT 1





vande 'nantādbhutaiśvaryaṁ



śrī-nityānandam īśvaram



yasyecchayā tat-svarūpam



ajñenāpi nirūpyate



SYNONYMS



*vande*-let me offer my obeisances; *ananta*-unlimited; *adbhuta*-and wonderful; *aiśvaryam*-whose opulence; *śrī*-nityānandam-unto Lord Nityānanda; *īśvaram*-the Supreme Personality of Godhead; *yasya*-whose; *icchayā*-by the will; *tat*-svarūpam-His identity; *ajñena*-by the ignorant; *api*-even; *nirūpyate*-can be ascertained.



TRANSLATION



Let me offer my obeisances to Lord Śrī Nityānanda, the Supreme Personality of Godhead, whose opulence is wonderful and unlimited. By His will, even a fool can understand His identity.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Śrī Caitanya Mahāprabhu; *jaya nityānanda*-all glories to Lord Nityānanda; *jaya advaita-candra*-all glories to Advaita Ācārya; *jaya gaura-bhakta-vṛnda*-all glories to the devotees of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu. All glories to Lord Nityānanda. All glories to Advaita Ācārya. And all glories to all the devotees of Lord Caitanya Mahāprabhu.





TEXT 3





ei ṣaṭ-śloke kahila kṛṣṇa-caitanya-mahimā



pañca-śloke kahi nityānanda-tattva-sīmā



SYNONYMS



*ei*-this; *ṣaṭ-śloke*-in six verses; *kahila*-described; *kṛṣṇa-caitanya-mahimā*-the glories of Lord Śrī Caitanya Mahāprabhu; *pañca-śloke*-in five verses; *kahi*-let me explain; *nityānanda*-of Lord Nityānanda; *tattva*-of the truth; *sīmā*-the limitation.



TRANSLATION



I have described the glory of Śrī Kṛṣṇa Caitanya in six verses. Now, in five verses, I shall describe the glory of Lord Nityānanda.





TEXT 4





sarva-avatārī kṛṣṇa svayaṁ bhagavān



tāṅhāra dvitīya deha śrī-balarāma



SYNONYMS



*sarva-avatārī*-the source of all incarnations; *kṛṣṇa*-Lord Kṛṣṇa; *svayam*-personally; *bhagavān*-the Supreme Personality of Godhead; *tāṅhāra*-His; *dvitīya*-second; *deha*-expansion of the body; *śrī-balarāma*-Lord Balarāma.



TRANSLATION



The Supreme Personality of Godhead, Kṛṣṇa, is the fountainhead of all incarnations. Lord Balarāma is His second body.



PURPORT



Lord Śrī Kṛṣṇa, the absolute Personality of Godhead, is the primeval Lord, the original form of Godhead, and His first expansion is Śrī Balarāma. The Personality of Godhead can expand Himself in innumerable forms. The forms that have unlimited potency are called svāṁśa, and forms that have limited potencies (the living entities) are called vibhinnāṁśa.





TEXT 5





eka-i svarūpa doṅhe, bhinna-mātra kāya



ādya kāya-vyūha, kṛṣṇa-līlāra sahāya



SYNONYMS



*eka*-i-one; *svarūpa*-identity; *doṅhe*-both of Them; *bhinna*-mātra kāya-only two different bodies; *ādya*-original; *kāya*-vyūha-quadruple expansions; *kṛṣṇa-līlāra*-in the pastimes of Lord Kṛṣṇa; *sahāya*-assistance.



TRANSLATION



They are both one and the same identity. They differ only in form. He is the first bodily expansion of Kṛṣṇa, and He assists in Lord Kṛṣṇa's transcendental pastimes.



PURPORT



Balarāma is a svāṁśa expansion of the Lord, and therefore there is no difference in potency between Kṛṣṇa and Balarāma. The only difference is in Their bodily structure. As the first expansion of Godhead, Balarāma is the chief Deity among the first quadruple forms, and He is the foremost assistant of Śrī Kṛṣṇa in His transcendental activities.





TEXT 6





sei kṛṣṇa--navadvīpe śrī-caitanya-candra



sei balarāma--saṅge śrī-nityānanda



SYNONYMS



*sei kṛṣṇa*-that original Kṛṣṇa; *navadvīpe*-at Navadvīpa; *śrī-caitanya-candra*-Lord Śrī Caitanya Mahāprabhu; *sei balarāma*-that Lord Balarāma; *saṅge*-with Him; *śrī-nityānanda*-Lord Nityānanda.



TRANSLATION



That original Lord Kṛṣṇa appeared in Navadvīpa as Lord Caitanya, and Balarāma appeared with Him as Lord Nityānanda.





TEXT 7





saṅkarṣaṇaḥ kāraṇa-toya-śāyī



garbhoda-śāyī ca payobdhi-śāyī



śeṣaś ca yasyāṁśa-kalāḥ sa nityā-



nandākhya-rāmaḥ śaraṇaṁ mamāstu



SYNONYMS



*saṅkarṣaṇaḥ*-Mahā-saṅkarṣaṇa in the spiritual sky; *kāraṇa*-toya-śāyī-Kāraṇodakaśāyī Viṣṇu, who lies in the Causal Ocean; *garbha*-uda-śāyī-Garbhodakaśāyī Viṣṇu, who lies in the Garbhodaka Ocean of the universe; *ca*-and; *payaḥ*-abdhi-śāyī-Kṣīrodakaśāyī Viṣṇu, who lies in the ocean of milk; śeṣaḥ-Śeṣa Nāga, the couch of Viṣṇu; *ca*-and; *yasya*-whose; *aṁśa*-plenary portions; *kalāḥ*-and parts of the plenary portions; *saḥ*-He; *nityānanda-ākhya*-known as Lord Nityānanda; *rāmaḥ*-Lord Balarāma; *śaraṇam*-shelter; *mama*-my; *astu*-let there be.



TRANSLATION



May Śrī Nityānanda Rāma be the object of my constant remembrance. Saṅkarṣaṇa, Śeṣa Nāga and the Viṣṇus who lie on the Kāraṇa Ocean, Garbha Ocean and ocean of milk are His plenary portions and the portions of His plenary portions.



PURPORT



Śrī Svarūpa Dāmodara Gosvāmī has recorded this verse in his diary to offer his respectful obeisances to Lord Nityānanda Prabhu. This verse also appears as the seventh of the first fourteen verses of Śrī *Caitanya-caritāmṛta*.





TEXT 8





śrī-balarāma gosāñi mūla-saṅkarṣaṇa



pañca-rūpa dhari' karena kṛṣṇera sevana



SYNONYMS



*śrī*-balarāma-Balarāma; *gosāñi*-the Lord; *mūla-saṅkarṣaṇa*-the original Saṅkarṣaṇa; *pañca*-rūpa dhari'-accepting five bodies; *karena*-does; *kṛṣṇera*-of Lord Kṛṣṇa; *sevana*-service.



TRANSLATION



Lord Balarāma is the original Saṅkarṣaṇa. He assumes five other forms to serve Lord Kṛṣṇa.





TEXT 9





āpane karena kṛṣṇa-līlāra sahāya



sṛṣṭi-līlā-kārya kare dhari' cāri kāya



SYNONYMS



*āpane*-personally; *karena*-performs; *kṛṣṇa*-līlāra sahāya-assistance in the pastimes of Lord Kṛṣṇa; *sṛṣṭi-līlā*-of the pastimes of creation; *kārya*-the work; *kare*-does; *dhari'*-accepting; *cāri kāya*-four bodies.



TRANSLATION



He Himself helps in the pastimes of Lord Kṛṣṇa, and He does the work of creation in four other forms.





TEXT 10





sṛṣṭy-ādika sevā,--tāṅra ājñāra pālana



'śeṣa'-rūpe kare kṛṣṇera vividha sevana



SYNONYMS



*sṛṣṭi-ādika sevā*-service in the matter of creation; *tāṅra*-His; *ājñāra*-of the order; *pālana*-execution; *śeṣa-rūpe*-the form of Lord Śeṣa; *kare*-does; *kṛṣṇera*-of Lord Kṛṣṇa; *vividha sevana*-varieties of service.



TRANSLATION



He executes the orders of Lord Kṛṣṇa in the work of creation, and in the form of Lord Śeṣa He serves Kṛṣṇa in various ways.



PURPORT



According to expert opinion, Balarāma, as the chief of the original quadruple forms, is also the original Saṅkarṣaṇa. Balarāma, the first expansion of Kṛṣṇa, expands Himself in five forms: (1) Mahā-saṅkarṣaṇa, (2) Kāraṇābdhiśāyī, (3) Garbhodakaśāyī, (4) Kṣīrodakaśāyī, and (5) Śeṣa. These five plenary portions are responsible for both the spiritual and material cosmic manifestations. In these five forms Lord Balarāma assists Lord Kṛṣṇa in His activities. The first four of these forms are responsible for the cosmic manifestations, whereas Śeṣa is responsible for personal service to the Lord. Śeṣa is called Ananta, or unlimited, because He assists the Personality of Godhead in His unlimited expansions by performing an unlimited variety of services. Śrī Balarāma is the servitor Godhead who serves Lord Kṛṣṇa in all affairs of existence and knowledge. Lord Nityānanda Prabhu, who is the same servitor Godhead, Balarāma, performs the same service to Lord Gaurāṅga by constant association.





TEXT 11





sarva-rūpe āsvādaye kṛṣṇa-sevānanda



sei balarāma--gaura-saṅge nityānanda



SYNONYMS



*sarva-rūpe*-in all these forms; *āsvādaye*-tastes; *kṛṣṇa-sevā-ānanda*-the transcendental bliss of serving Kṛṣṇa; *sei balarāma*-that Lord Balarāma; *gaura*-saṅge-with Gaurasundara; *nityānanda*-Lord Nityānanda.



TRANSLATION



In all the forms He tastes the transcendental bliss of serving Kṛṣṇa. That same Balarāma is Lord Nityānanda, the companion of Lord Gaurasundara.





TEXT 12





saptama ślokera artha kari cāri-śloke



yāte nityānanda-tattva jāne sarva-loke



SYNONYMS



*saptama ślokera*-of the seventh verse; *artha*-the meaning; *kari*-I do; *cāri-śloke*-in four verses; *yāte*-in which; *nityānanda-tattva*-the truth of Lord Nityānanda; *jāne*-one knows; *sarva-loke*-all over the world.



TRANSLATION



I have explained this seventh verse in four subsequent verses. By these verses all the world can know the truth about Lord Nityānanda.





TEXT 13





māyātīte vyāpi-vaikuṇṭha-loke



pūrṇaiśvarye śrī-catur-vyūha-madhye



rūpaṁ yasyodbhāti saṅkarṣaṇākhyaṁ



taṁ śrī-nityānanda-rāmaṁ prapadye



SYNONYMS



*māyā*-atīte-beyond the material creation; *vyāpi*-all-expanding; *vaikuṇṭha-loke*-in Vaikuṇṭhaloka, the spiritual world; *pūrṇa*-aiśvarye-endowed with full opulence; *śrī-catuḥ-vyūha-madhye*-in the quadruple expansions (Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha); *rūpam*-form; *yasya*-whose; *udbhāti*-appears; *saṅkarṣaṇa-ākhyam*-known as Saṅkarṣaṇa; *tam*-to Him; *śrī-nityānanda-rāmam*-to Lord Balarāma in the form of Lord Nityānanda; *prapadye*-I surrender.



TRANSLATION



I surrender unto the lotus feet of Śrī Nityānanda Rāma, who is known as Saṅkarṣaṇa in the midst of the catur-vyūha [consisting of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha]. He possesses full opulences and resides in Vaikuṇṭhaloka, far beyond the material creation.



PURPORT



This is a verse from Śrī Svarūpa Dāmodara Gosvāmī's diary. It appears as the eighth of the first fourteen verses of Śrī *Caitanya-caritāmṛta*.





TEXT 14





prakṛtira pāra 'paravyoma'-nāme dhāma



kṛṣṇa-vigraha yaiche vibhūty-ādi-guṇavān



SYNONYMS



*prakṛtira*-the material nature; *pāra*-beyond; *para-vyoma*-the spiritual sky; *nāme*-in name; *dhāma*-the place; *kṛṣṇa-vigraha*-the form of Lord Kṛṣṇa; *yaiche*-just as; *vibhūti-ādi*-like the six opulences; *guṇa*-vān-full with transcendental attributes.



TRANSLATION



Beyond the material nature lies the realm known as paravyoma, the spiritual sky. Like Lord Kṛṣṇa Himself, it possesses all transcendental attributes, such as the six opulences.



PURPORT



According to Sāṅkhya philosophy, the material cosmos is composed of twenty-four elements: the five gross material elements, the three subtle material elements, the five knowledge-acquiring senses, the five active senses, the five objects of sense pleasure, and the mahat-tattva (the total material energy). Empiric philosophers, unable to go beyond these elements, speculate that anything beyond them must be avyakta, or inexplicable. But the world beyond the twenty-four elements is not inexplicable, for it is explained in the *Bhagavad-gītā* as the eternal (sanātana) nature. Beyond the manifested and unmanifested existence of material nature (vyaktāvyakta) is the sanātana nature, which is called the paravyoma, or the spiritual sky. Since that nature is spiritual in quality, there are no qualitative differences there; everything there is spiritual, everything is good, and everything possesses the spiritual form of Śrī Kṛṣṇa Himself. That spiritual sky is the manifested internal potency of Śrī Kṛṣṇa; it is distinct from the material sky manifested by His external potency.





The all-pervading Brahman, the impersonal glowing ray of Śrī Kṛṣṇa, exists in the spiritual world with the Vaikuṇṭha planets. We can get some idea of that spiritual sky by a comparison to the material sky, for the rays of the sun in the material sky can be compared to the brahmajyoti, the glowing rays of the Personality of Godhead. In the brahmajyoti there are unlimited Vaikuṇṭha planets, which are spiritual and therefore self-luminous, with a glow many times greater than that of the sun. The Personality of Godhead Śrī Kṛṣṇa, His innumerable plenary portions and the portions of His plenary portions dominate each Vaikuṇṭha planet. In the highest region of the spiritual sky is the planet called Kṛṣṇaloka, which has three divisions, namely Dvārakā, Mathurā and Goloka.



To a gross materialist this kingdom of God, Vaikuṇṭha, is certainly a mystery. But to an ignorant man everything is a mystery for want of sufficient knowledge. The kingdom of God is not a myth. Even the material planets, which float over our heads in the millions and billions, are still a mystery to the ignorant. Material scientists are now attempting to penetrate this mystery, and a day may come when the people of this earth will be able to travel in outer space and see the variegatedness of these millions of planets with their own eyes. In every planet there is as much material variegatedness as we find in our own planet.



This planet earth is but an insignificant spot in the cosmic structure. Yet foolish men, puffed up by a false sense of scientific advancement, have concentrated their energy in a pursuit of so-called economic development on this planet, not knowing of the variegated economic facilities available on other planets. According to modern astronomy, the gravity of the moon is different from that of earth. Therefore one who goes to the moon will be able to pick up large weights and jump vast distances. In the *Rāmāyaṇa*, Hanumān is described as being able to lift huge weights as heavy as hills and jump over the ocean. Modern astronomy has confirmed that this is indeed possible.



The disease of the modern civilized man is his disbelief of everything in the revealed scriptures. Faithless nonbelievers cannot make progress in spiritual realization, for they cannot understand the spiritual potency. The small fruit of a banyan contains hundreds of seeds, and in each seed is the potency to produce another banyan tree with the potency to produce millions more of such fruits. This law of nature is visible before us, although how it works is beyond our understanding. This is but an insignificant example of the potency of Godhead; there are many similar phenomena that no scientist can explain.



Everything, in fact, is inconceivable, for the truth is revealed only to the proper persons. Although there are varieties of personalities, from Brahmā down to the insignificant ant, all of whom are living beings, their development of knowledge is different. Therefore we have to gather knowledge from the right source. Indeed, in reality we can get knowledge only from the Vedic sources. The four *Vedas*, with their supplementary *Purāṇas*, the *Mahābhārata*, the *Rāmāyaṇa* and their corollaries, which are known as smṛtis, are all authorized sources of knowledge. If we are at all to gather knowledge, we must gather it from these sources without hesitation.



Revealed knowledge may in the beginning be unbelievable because of our paradoxical desire to verify everything with our tiny brains, but the speculative means of attaining knowledge is always imperfect. The perfect knowledge propounded in the revealed scriptures is confirmed by the great ācāryas, who have left ample commentations upon them; none of these ācāryas has disbelieved in the śāstras. One who disbelieves in the śāstras is an atheist, and we should not consult an atheist, however great he may be. A staunch believer in the śāstras, with all their diversities, is the right person from whom to gather real knowledge. Such knowledge may seem inconceivable in the beginning, but when put forward by the proper authority its meaning is revealed, and then one no longer has any doubts about it.





TEXT 15





sarvaga, ananta, vibhu--vaikuṇṭhādi dhāma



kṛṣṇa, kṛṣṇa-avatārera tāhāñi viśrāma



SYNONYMS



*sarva*-ga-all-pervading; *ananta*-unlimited; *vibhu*-greatest; *vaikuṇṭha-ādi dhāma*-all the places known as Vaikuṇṭhaloka; *kṛṣṇa*-of Lord Kṛṣṇa; *kṛṣṇa-avatārera*-of the incarnations of Lord Kṛṣṇa; *tāhāñi*-there; *viśrāma*-the residence.



TRANSLATION



That Vaikuṇṭha region is all-pervading, infinite and supreme. It is the residence of Lord Kṛṣṇa and His incarnations.





TEXT 16





tāhāra upari-bhāge 'kṛṣṇa-loka'-khyāti



dvārakā-mathurā-gokula--tri-vidhatve sthiti



SYNONYMS



*tāhāra*-of all of them; *upari*-bhāge-on the top; *kṛṣṇa-loka-khyāti*-the planet known as Kṛṣṇaloka; *dvārakā-mathurā-gokula*-the three places known as Dvārakā, Mathurā and Vṛndāvana; *tri-vidhatve*-in three departments; *sthiti*-situated.



TRANSLATION



In the highest region of that spiritual sky is the spiritual planet called Kṛṣṇaloka. It has three divisions-Dvārakā, Mathurā and Gokula.





TEXT 17





sarvopari śrī-gokula--vrajaloka-dhāma



śrī-goloka, śvetadvīpa, vṛndāvana nāma



SYNONYMS



*sarva*-upari-above all of them; *śrī-gokula*-the place known as Gokula; *vraja-loka-dhāma*-the place of Vraja; *śrī-goloka*-the place named Goloka; *śveta-dvīpa*-the white island; *vṛndāvana nāma*-also named Vṛndāvana.



TRANSLATION



Śrī Gokula, the highest of all, is also called Vraja, Goloka, Śvetadvīpa and Vṛndāvana.





TEXT 18





sarvaga, ananta, vibhu, kṛṣṇa-tanu-sama



upary-adho vyāpiyāche, nāhika niyama



SYNONYMS



*sarva*-ga-all-pervading; *ananta*-unlimited; *vibhu*-the greatest; *kṛṣṇa*-tanu-sama-exactly like the transcendental body of Kṛṣṇa; *upari*-adhaḥ-up and down; *vyāpiyāche*-expanded; *nāhika*-there is no; *niyama*-regulation.



TRANSLATION



Like the transcendental body of Lord Kṛṣṇa, Gokula is all-pervading, infinite and supreme. It expands both above and below, without any restriction.



PURPORT



Śrīla Jīva Gosvāmī, the great authority and philosopher in the line of Śrī Caitanya Mahāprabhu, has discussed the abode of Kṛṣṇa in his Kṛṣṇa-sandarbha. In the *Bhagavad-gītā* the Lord refers to "My abode." Śrīla Jīva Gosvāmī, examining the nature of Kṛṣṇa's abode, refers to the Skanda Purāṇa, which states:





yā yathā bhuvi vartante

puryo bhagavataḥ priyāḥ

tās tathā santi vaikuṇṭhe

tat-tal-līlārtham ādṛtāḥ



"The abodes of Godhead in the material world, such as Dvārakā, Mathurā and Goloka, are facsimiles representing the abodes of Godhead in the kingdom of God, Vaikuṇṭha-dhāma." The unlimited spiritual atmosphere of that Vaikuṇṭha-dhāma is far above and beyond the material cosmos. This is confirmed in the Svāyambhuva-tantra in a discussion between Lord Śiva and Pārvatī regarding the effect of chanting the mantra of fourteen syllables. There it is stated:





nānā-kalpa-latākīrṇaṁ

vaikuṇṭhaṁ vyāpakaṁ smaret

adhaḥ sāmyaṁ guṇānāṁ ca

prakṛtiḥ sarva-kāraṇam



"While chanting the mantra, one should always remember the spiritual world, which is very extensive and full of desire trees that can yield anything one desires. Below that Vaikuṇṭha region is the potential material energy, which causes the material manifestation." The places of the pastimes of Lord Kṛṣṇa, such as Dvārakā, Mathurā and Vṛndāvana, eternally and independently exist in Kṛṣṇaloka. They are the actual abode of Lord Kṛṣṇa, and there is no doubt that they are situated above the material cosmic manifestation.





The abode known as Vṛndāvana or Gokula is also known as Goloka. The Brahma-saṁhitā states that Gokula, the highest region of the kingdom of God, resembles a lotus flower with thousands of petals. The outer portion of that lotuslike planet is a square place known as Śvetadvīpa. In the inner portion of Gokula there is an elaborate arrangement for Śrī Kṛṣṇa's residence with His eternal associates such as Nanda and Yaśodā. That transcendental abode exists by the energy of Śrī Baladeva, who is the original whole of Śeṣa, or Ananta. The tantras also confirm this description by stating that the abode of Śrī Anantadeva, the plenary portion of Baladeva, is called the kingdom of God. Vṛndāvana-dhāma is the innermost abode within the quadrangular realm of Śvetadvīpa, which lies outside of the boundary of Gokula Vṛndāvana.



According to Jīva Gosvāmī, Vaikuṇṭha is also called Brahmaloka. The Nārada-pañcarātra, in a statement concerning the mystery of Vijaya, describes:



tat sarvopari goloke

tatra lokopari svayam

viharet paramānandī

govindo 'tula-nāyakaḥ



"The predominator of the gopīs, Govinda, the principal Deity of Gokula, always enjoys Himself in a place called Goloka in the topmost part of the spiritual sky."





From the authoritative evidence cited by Jīva Gosvāmī we may conclude that Kṛṣṇaloka is the supreme planet in the spiritual sky, which is far beyond the material cosmos. For the enjoyment of transcendental variety, the pastimes of Kṛṣṇa there have three divisions, and these pastimes are performed in the three abodes Dvārakā, Mathurā and Gokula. When Kṛṣṇa descends to this universe, He enjoys the pastimes in places of the same name. These places on earth are nondifferent from those original abodes, for they are facsimiles of those original holy places in the transcendental world. They are as good as Śrī Kṛṣṇa Himself and are equally worshipable. Lord Caitanya declared that Lord Kṛṣṇa, who presents Himself as the son of the King of Vraja, is worshipable, and Vṛndāvana-dhāma is equally worshipable.





TEXT 19





brahmāṇḍe prakāśa tāra kṛṣṇera icchāya



eka-i svarūpa tāra, nāhi dui kāya



SYNONYMS



*brahmāṇḍe*-within the material world; *prakāśa*-manifestation; *tāra*-of it; *kṛṣṇera icchāya*-by the supreme will of Lord Kṛṣṇa; *eka-i*-it is the same; *svarūpa*-identity; *tāra*-of it; *nāhi*-not; *dui*-two; *kāya*-bodies.



TRANSLATION



That abode is manifested within the material world by the will of Lord Kṛṣṇa. It is identical to that original Gokula; they are not two different bodies.



PURPORT



The above-mentioned dhāmas are movable, by the omnipotent will of Lord Kṛṣṇa. When Śrī Kṛṣṇa appears on the face of the earth, He can also make His dhāmas appear, without changing their original structure. One should not discriminate between the dhāmas on the earth and those in the spiritual sky, thinking those on earth to be material and the original abodes to be spiritual. All of them are spiritual. Only for us, who cannot experience anything beyond matter in our present conditioned state, do the dhāmas and the Lord Himself, in His arcā form, appear before us resembling matter to give us the facility to see spirit with material eyes. In the beginning this may be difficult for a neophyte to understand, but in due course, when one is advanced in devotional service, it will be easier, and he will appreciate the Lord's presence in these tangible forms.





TEXT 20





cintāmaṇi-bhūmi, kalpa-vṛkṣa-maya vana



carma-cakṣe dekhe tāre prapañcera sama



SYNONYMS



*cintāmaṇi-bhūmi*-the land of touchstone; *kalpa*-vṛkṣa-maya-full of desire trees; *vana*-forests; *carma-cakṣe*-the material eyes; *dekhe*-see; *tāre*-it; *prapañcera sama*-equal to the material creation.



TRANSLATION



The land there is touchstone [cintāmaṇi], and the forests abound with desire trees. Material eyes see it as an ordinary place.



PURPORT



By the grace of the Lord His dhāmas and He Himself can all be present simultaneously, without losing their original importance. Only when one fully develops in affection and love of Godhead can one see those dhāmas in their original appearance.





Śrīla Narottama dāsa Ṭhākura, a great ācārya in the preceptorial line of Lord Śrī Caitanya Mahāprabhu, has said for our benefit that one can perfectly see the dhāmas only when one completely gives up the mentality of lording it over material nature. One's spiritual vision develops proportionately to one's giving up the debased mentality of unnecessarily enjoying matter. A diseased person who has become diseased because of a certain bad habit must be ready to follow the advice of the physician, and as a natural sequence he must attempt to give up the cause of the disease. The patient cannot indulge in the bad habit and at the same time expect to be cured by the physician. Modern material civilization, however, is maintaining a diseased atmosphere. The living being is a spiritual spark, as spiritual as the Lord Himself. The only difference is that the Lord is great and the living being is small. Qualitatively they are one, but quantitatively they are different. Therefore, since the living being is spiritual in constitution, he can be happy only in the spiritual sky, where there are unlimited spiritual spheres called Vaikuṇṭhas. A spiritual being conditioned by a material body must therefore try to get rid of his disease instead of developing the cause of the disease.



Foolish persons engrossed in their material assets are unnecessarily proud of being leaders of the people, but they ignore the spiritual value of man. Such illusioned leaders make plans covering any number of years, but they can hardly make humanity happy in a state conditioned by the threefold miseries inflicted by material nature. One cannot control the laws of nature by any amount of struggling. One must at last be subject to death, nature's ultimate law. Death, birth, old age and illness are symptoms of the diseased condition of the living being. The highest aim of human life should therefore be to get free from these miseries and go back home, back to Godhead.





TEXT 21





prema-netre dekhe tāra svarūpa-prakāśa



gopa-gopī-saṅge yāṅhā kṛṣṇera vilāsa



SYNONYMS



*prema*-netre-with the eyes of love of Godhead; *dekhe*-one sees; *tāra*-its; *svarūpa*-prakāśa-manifestation of identity; *gopa*-cowherd boys; *gopī*-saṅge-with the cowherd damsels; *yāṅhā*-where; *kṛṣṇera vilāsa*-the pastimes of Lord Kṛṣṇa.



TRANSLATION



But with the eyes of love of Godhead one can see its real identity as the place where Lord Kṛṣṇa performs His pastimes with the cowherd boys and cowherd girls.





TEXT 22





cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-



lakṣāvṛteṣu surabhīr abhipālayantam



lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ



govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



SYNONYMS



*cintāmaṇi*-touchstone; *prakara*-groups made of; *sadmasu*-in abodes; *kalpa-vṛkṣa*-of desire trees; *lakṣa*-by millions; *āvṛteṣu*-surrounded; *surabhīḥ*-surabhi cows; *abhipālayantam*-tending; *lakṣmī*-of goddesses of fortune; *sahasra*-of thousands; *śata*-by hundreds; *sambhrama*-with great respect; *sevyamānam*-being served; *govindam*-Govinda; *ādi-puruṣam*-the original person; *tam*-Him; *aham*-I; *bhajāmi*-worship.



TRANSLATION



"I worship Govinda, the primeval Lord, the first progenitor, who is tending cows yielding all desires in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune."



PURPORT



This is a verse from the Brahma-saṁhitā (5.29). This description of the abode of Kṛṣṇa gives us definite information of the transcendental place where not only is life eternal, blissful and full of knowledge, but there are ample vegetables, milk, jewels, and beautiful homes and gardens tended by lovely damsels who are all goddesses of fortune. Kṛṣṇaloka is the topmost planet in the spiritual sky, and below it are innumerable spheres, a description of which can be found in *Śrīmad-Bhāgavatam*. In the beginning of Lord Brahmā's self-realization he was shown a transcendental vision of the Vaikuṇṭha spheres by the grace of Nārāyaṇa. Later, by the grace of Kṛṣṇa, he was shown a transcendental vision of Kṛṣṇaloka. This transcendental vision is like the reception of television from the moon via a mechanical system for receiving modulated waves, but it is achieved by penance and meditation within oneself.





*Śrīmad-Bhāgavatam* (Second Canto) states that in Vaikuṇṭhaloka the material modes of nature, represented by the qualities of goodness, passion and ignorance, have no influence. In the material world the highest qualitative manifestation is goodness, which is characterized by truthfulness, mental equilibrium, cleanliness, control of the senses, simplicity, essential knowledge, faith in God, scientific knowledge and so on. Nevertheless, all these qualities are mixed with passion and imperfection. But the qualities in Vaikuṇṭha are a manifestation of God's internal potency, and therefore they are purely spiritual and transcendental, with no trace of material infection. No material planet, even Satyaloka, is comparable in quality to the spiritual planets, where the five inherent qualities of the material world-namely, ignorance, misery, egoism, anger and envy-are completely absent.

In the material world, everything is a creation. Anything we can think of within our experience, including even our own bodies and minds, was created. This process of creation began with the life of Brahmā, and the creative principle is prevalent all over the material universe because of the quality of passion. But since the quality of passion is conspicuous by its absence in the Vaikuṇṭha planets, nothing there is created: everything there is eternally existent. And because there is no mode of ignorance, there is also no question of annihilation or destruction. In the material world one may try to make everything permanent by developing the above-mentioned qualities of goodness, but because the goodness in the material world is mixed with passion and ignorance, nothing here can exist permanently, despite all the good plans of the best scientific brains. Therefore in the material world we have no experience of eternity, bliss and fullness of knowledge. But in the spiritual world, because of the complete absence of the qualitative modes, everything is eternal, blissful and cognizant. Everything can speak, everything can move, everything can hear, and everything can see in fully blessed existence for eternity. The situation being so, naturally space and time, in the forms of past, present and future, have no influence there. In the spiritual sky there is no change because time has no influence. Consequently, the influence of māyā, the total external energy, which induces us to become more and more materialistic and forget our relationship with God, is also absent there.



As spiritual sparks of the beams emanating from the transcendental body of the Lord, we are all permanently related with Him and equal to Him in quality. The material energy is a covering of the spiritual spark, but in the absence of that material covering, the living beings in Vaikuṇṭhaloka are never forgetful of their identities: they are eternally cognizant of their relationship with God in their constitutional position of rendering transcendental loving service to the Lord. Because they constantly engage in the transcendental service of the Lord, it is natural to conclude that their senses are also transcendental, for one cannot serve the Lord with material senses. The inhabitants of Vaikuṇṭhaloka do not possess material senses with which to lord it over material nature.



Persons with a poor fund of knowledge conclude that a place void of material qualities must be some sort of formless nothingness. In reality, however, there are qualities in the spiritual world, but they are different from the material qualities because everything there is eternal, unlimited and pure. The atmosphere there is self-illuminating, and thus there is no need of a sun, a moon, fire electricity and so on. One who can reach that abode does not come back to the material world with a material body. There is no difference between atheists and the faithful in the Vaikuṇṭha planets because all who settle there are freed from the material qualities, and thus suras and asuras become equally obedient loving servitors of the Lord.



The residents of Vaikuṇṭha have brilliantly black complexions much more fascinating and attractive than the dull white and black complexions found in the material world. Their bodies, being spiritual, have no equals in the material world. The beauty of a bright cloud when lightning flashes on it merely hints at their beauty. Generally the inhabitants of Vaikuṇṭha dress in yellow clothing. Their bodies are delicate and attractively built, and their eyes are like the petals of lotus flowers. Like Lord Viṣṇu, the residents of Vaikuṇṭha have four hands decorated with a conchshell, wheel, club and lotus flower. Their chests are beautifully broad and fully decorated with necklaces of a brilliant diamondlike metal surrounded by costly jewels never to be found in the material world. The residents of Vaikuṇṭha are always powerful and effulgent. Some of them have complexions like red coral cat's eyes and lotus flowers, and each of them has earrings of costly jewels. On their heads they wear flowery crowns resembling garlands.



In the Vaikuṇṭhas there are airplanes, but they make no tumultuous sounds. Material airplanes are not at all safe: they can fall down and crash at any time, for matter is imperfect in every respect. In the spiritual sky, however, the airplanes are also spiritual, and they are spiritually brilliant and bright. These airplanes do not fly business executives, politicians or planning commissions as passengers, nor do they carry cargo or postal bags, for these are all unknown there. These planes are for pleasure trips only, and the residents of Vaikuṇṭha fly in them with their heavenly, beautiful, fairylike consorts. Therefore these airplanes, full of residents of Vaikuṇṭha, both male and female, increase the beauty of the spiritual sky. We cannot imagine how beautiful they are, but their beauty may be compared to the clouds in the sky accompanied by silver branches of electric lightning. The spiritual sky of Vaikuṇṭhaloka is always decorated in this way.



The full opulence of the internal potency of Godhead is always resplendent in Vaikuṇṭhaloka, where goddesses of fortune are ever-increasingly attached to serving the lotus feet of the Personality of Godhead. These goddesses of fortune, accompanied by their friends, always create a festive atmosphere of transcendental mirth. Always singing the glories of the Lord, they are not silent even for a moment.



There are unlimited Vaikuṇṭha planets in the spiritual sky, and the ratio of these planets to the material planets in the material sky is three to one. Thus the poor materialist is busy making political adjustments on a planet that is most insignificant in God's creation. To say nothing of this planet earth, the whole universe, with innumerable planets throughout the galaxies, is comparable to a single mustard seed in a bag full of mustard seeds. But the poor materialist makes plans to live comfortably here and thus wastes his valuable human energy in something that is doomed to frustration. Instead of wasting his time with business speculations, he might have sought the life of plain living and high spiritual thinking and thus saved himself from perpetual materialistic unrest.



Even if a materialist wants to enjoy developed material facilities, he can transfer himself to planets where he can experience material pleasures much more advanced than those available on earth. The best plan is to prepare oneself to return to the spiritual sky after leaving the body. However, if one is intent on enjoying material facilities, one can transfer himself to other planets in the material sky by utilizing yogic powers. The playful spaceships of the astronauts are but childish entertainments and are of no use for this purpose. The aṣṭāṅga-yoga system is a materialistic art of controlling air by transferring it from the stomach to the navel, from the navel to the heart, from the heart to the collarbone, from there to the eyeballs, from there to the cerebellum and from there to any desired planet. The velocities of air and light are taken into consideration by the material scientist, but he has no information of the velocity of the mind and intelligence. We have some limited experience of the velocity of the mind because in a moment we can transfer our minds to places hundreds of thousands of miles away. Intelligence is even finer. Finer than intelligence is the soul, which is not matter like mind and intelligence but is spirit, or antimatter. The soul is hundreds of thousands of times finer and more powerful than intelligence. We can thus only imagine the velocity of the soul in its traveling from one planet to another. Needless to say, the soul travels by its own strength and not with the help of any kind of material vehicle.



The bestial civilization of eating, sleeping, fearing and sense-gratifying has misled modern man into forgetting how powerful a soul he has. As we have already described, the soul is a spiritual spark many, many times more illuminating, dazzling and powerful than the sun, moon or electricity. Human life is spoiled when man does not realize his real identity with his soul. Lord Caitanya appeared with Lord Nityānanda to save man from this type of misleading civilization.



*Śrīmad-Bhāgavatam* also describes how yogīs can travel to all the planets in the universe. When the vital force is lifted to the cerebellum, there is every chance that this force will burst out from the eyes, nose, ears, etc., as these are places that are known as the seventh orbit of the vital force. But the yogīs can block these holes by complete suspension of air. The yogī then concentrates the vital force in the middle position, that is, between the eyebrows. At this position, the yogī can think of the planet into which he wants to enter after leaving the body. He can then decide whether he wants to go to the abode of Kṛṣṇa in the transcendental Vaikuṇṭhas, from which he will not be required to descend into the material world, or to travel to higher planets in the material universe. The perfect yogī is at liberty to do either.

For the perfect yogī who has attained success in the method of leaving his body in perfect consciousness, transferring from one planet to another is as easy as an ordinary man's walking to the grocery store. As already discussed, the material body is just a covering of the spiritual soul. Mind and intelligence are the undercoverings, and the gross body of earth, water, air and so on is the overcoating of the soul. As such, any advanced soul who has realized himself by the yogic process, who knows the relationship between matter and spirit, can leave the gross dress of the soul in perfect order and as he desires. By the grace of God, we have complete freedom. Because the Lord is kind to us, we can live anywhere-either in the spiritual sky or in the material sky, upon whichever planet we desire. However, misuse of this freedom causes one to fall down into the material world and suffer the threefold miseries of conditioned life. The living of a miserable life in the material world by dint of the soul's choice is nicely illustrated by Milton in Paradise Lost. Similarly, by choice the soul can regain paradise and return home, back to Godhead.



At the critical time of death, one can place the vital force between the two eyebrows and decide where he wants to go. If he is reluctant to maintain any connection with the material world, he can, in less than a second, reach the transcendental Vaikuṇṭha and appear there completely in his spiritual body, which will be suitable for him in the spiritual atmosphere. He has simply to desire to leave the material world both in finer and in grosser forms and then move the vital force to the topmost part of the skull and leave the body from the hole in the skull called the brahma-randhra. This is easy for one perfect in the practice of yoga.



Of course, man is endowed with free will, and as such if he does not want to free himself from the material world he may enjoy the life of brahma-pada (occupation of the post of Brahmā) and visit Siddhaloka, the planet of materially perfect beings who have full capacities to control gravity, space and time. To visit such higher planets in the material universe, one need not give up his mind and intelligence (finer matter), but need only give up grosser matter (the material body).



Each and every planet has its particular atmosphere, and if one wants to travel to any particular planet within the material universe, one has to adapt his material body to the climatic condition of that planet. For instance, if one wants to go from India to Europe, where the climatic condition is different, one has to change his dress accordingly. Similarly, a complete change of body is necessary if one wants to go to the transcendental planets of Vaikuṇṭha. However, if one wants to go to the higher material planets, he can keep his finer dress of mind, intelligence and ego, but has to leave his gross dress (body) made of earth, water, fire, etc.



When one goes to a transcendental planet, it is necessary to change both the finer and gross bodies, for one has to reach the spiritual sky completely in a spiritual form. This change of dress will take place automatically at the time of death if one so desires.



The *Bhagavad-gītā* confirms that one will attain his next material body according to his desires at the time he leaves his body. The desire of the mind carries the soul to a suitable atmosphere as the wind carries aromas from one place to another. Unfortunately, those who are not yogīs but gross materialists, who throughout their lives indulge in sense gratification, are puzzled by the disarrangement of the bodily and mental condition at the time of death. Such gross sensualists, encumbered by the main ideas, desires and associations of the lives they have led, desire something against their interest and thus foolishly take on new bodies that perpetuate their material miseries.



Systematic training of the mind and intelligence is therefore needed so that at the time of death one may consciously desire a suitable body, either on this planet or another material planet or even a transcendental planet. A civilization that does not consider the progressive advancement of the immortal soul merely fosters a bestial life of ignorance.



It is foolish to think that every soul that passes away goes to the same place. Either the soul goes to a place he desires at the time of death, or upon leaving his body he is forced to accept a position according to his acts in his previous life. The difference between the materialist and the yogī is that a materialist cannot determine his next body, whereas a yogī can consciously attain a suitable body for enjoyment in the higher planets. Throughout his life, the gross materialist who is constantly after sense gratification spends all day earning his livelihood to maintain his family, and at night he wastes his energy in sex enjoyment or else goes to sleep thinking about all he has done in the daytime. That is the monotonous life of the materialist. Although differently graded as businessmen, lawyers, politicians, professors, judges, coolies, pickpockets, laborers and so on, materialists all simply engage in eating, sleeping, fearing and sense gratification and thus spoil their valuable lives pursuing luxury and neglecting to perfect their lives through spiritual realization.



Yogīs, however, try to perfect their lives, and therefore the *Bhagavad-gītā* enjoins that everyone should become a yogī. Yoga is the system for linking the soul in the service of the Lord. Only under superior guidance can one practice such yoga in his life without changing his social position. As already described, a yogī can go anywhere he desires without mechanical help, for a yogī can place his mind and intelligence within the air circulating inside his body, and by practicing the art of breath control he can mix that air with the air that blows all over the universe outside his body. With the help of this universal air, a yogī can travel to any planet and get a body suitable for its atmosphere. We can understand this process by comparing it to the electronic transmission of radio messages. With radio transmitters, sound waves produced at a certain station can travel all over the earth in seconds. But sound is produced from the ethereal sky, and as already explained, subtler than the ethereal sky is the mind, and finer than the mind is the intelligence. Spirit is still finer than the intelligence, and by nature it is completely different from matter. Thus we can just imagine how quickly the spirit soul can travel through the universal atmosphere.

To come to the stage of manipulating finer elements like mind, intelligence and spirit, one needs appropriate training, an appropriate mode of life and appropriate association. Such training depends upon sincere prayers, devotional service, achievement of success in mystic perfection, and the successful merging of oneself in the activities of the soul and Supersoul. A gross materialist, whether he be an empiric philosopher, a scientist, a psychologist or whatever, cannot attain such success through blunt efforts and word jugglery.



Materialists who perform yajñas, or great sacrifices, are comparatively better than grosser materialists who do not know anything beyond laboratories and test tubes. The advanced materialists who perform such sacrifices can reach the planet called Vaiśvānara, a fiery planet similar to the sun. On this planet, which is situated on the way to Brahmaloka, the topmost planet in the universe, such an advanced materialist can free himself from all traces of vice and its effects. When such a materialist is purified, he can rise to the orbit of the pole star (Dhruvaloka). Within this orbit, which is called the Śiśumāra-cakra, are situated the Āditya-lokas and the Vaikuṇṭha planet within this universe.



A purified materialist who has performed many sacrifices, undergone severe penances and given the major portion of his wealth in charity can reach such planets as Dhruvaloka, and if he becomes still more qualified there, he can penetrate still higher orbits and pass through the navel of the universe to reach the planet Maharloka, where sages like Bhṛgu Muni live. In Maharloka one can live even to the time of the partial annihilation of the universe. This annihilation begins when Anantadeva, from the lowest position in the universe, produces a great blazing fire. The heat of this fire reaches even Maharloka, and then the residents of Maharloka travel to Brahmaloka, which exists for twice the duration of parārdha time.



In Brahmaloka there is an unlimited number of airplanes that are controlled not by yantra (machine) but mantra (psychic action). Because of the existence of the mind and intelligence on Brahmaloka, its residents have feelings of happiness and distress, but there is no cause of lamentation from old age, death, fear or distress. They feel sympathy, however, for the suffering living beings who are consumed in the fire of annihilation. The residents of Brahmaloka do not have gross material bodies to change at death, but they transform their subtle bodies into spiritual bodies and thus enter the spiritual sky. The residents of Brahmaloka can attain perfection in three different ways. Virtuous persons who reach Brahmaloka by dint of their pious work become masters of various planets after the resurrection of Brahmā, those who have worshiped Garbhodakaśāyī Viṣṇu are liberated with Brahmā, and those who are pure devotees of the Personality of Godhead at once push through the covering of the universe and enter the spiritual sky.



The numberless universes exist together in foamlike clusters, and so only some of them are surrounded by the water of the Causal Ocean. When agitated by the glance of Kāraṇodakaśāyī Viṣṇu, material nature produces the total elements, which are eight in number and which gradually evolve from finer to gross. A part of ego is the sky, a part of which is air, a part of which is fire, a part of which is water, a part of which is earth. Thus one universe inflates to an area of four billion miles in diameter. A yogī who desires gradual liberation must penetrate all the different coverings of the universe, including the subtle coverings of the three qualitative modes of material nature. One who does this never has to return to this mortal world.



According to Śukadeva Gosvāmī, the above description of the material and spiritual skies is neither imaginary nor utopian. The actual facts are recorded in the Vedic hymns, and Lord Vāsudeva disclosed them to Lord Brahmā when Brahmā satisfied Him. One can achieve the perfection of life only when he has a definite idea of Vaikuṇṭha and the Supreme Godhead. One should always think about and describe the Supreme Personality of Godhead, for this is recommended in both the *Bhagavad-gītā* and the Bhāgavata Purāṇa, which are two authorized commentaries upon the *Vedas*. Lord Caitanya has made all these subject matters easier for the fallen people of this age to accept, and Śrī *Caitanya-caritāmṛta* has therefore presented them for the easy understanding of all concerned.





TEXT 23





mathurā-dvārakāya nija-rūpa prakāśiyā



nānā-rūpe vilasaye catur-vyūha haiñā



SYNONYMS



*mathurā*-in Mathurā; *dvārakāya*-in Dvārakā; *nija*-rūpa-personal body; *prakāśiyā*-manifesting; *nānā-rūpe*-in various ways; *vilasaye*-enjoys pastimes; *catuḥ*-vyūha haiñā-expanding into four wonderful forms.



TRANSLATION



He manifests His own, form in Mathurā and Dvārakā. He enjoys pastimes in various ways by expanding into the quadruple forms.





TEXT 24





vāsudeva-saṅkarṣaṇa-pradyumnāniruddha



sarva-catur-vyūha-aṁśī, turīya, viśuddha



SYNONYMS



*vāsudeva*-Lord Vāsudeva; *saṅkarṣaṇa*-Lord Saṅkarṣaṇa; *pradyumna*-Lord Pradyumna; *aniruddha*-and Lord Aniruddha; *sarva-catuḥ-vyūha*-of all other quadruple expansions; *aṁśī*-source; *turīya*-transcendental; *viśuddha*-pure.



TRANSLATION



Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are the primary quadruple forms from whom all other quadruple forms are manifested. They are all purely transcendental.





TEXT 25





ei tina loke kṛṣṇa kevala-līlā-maya



nija-gaṇa lañā khele ananta samaya



SYNONYMS



*ei*-these; *tina*-three; *loke*-in the locations; *kṛṣṇa*-Lord Kṛṣṇa; *kevala*-only; *līlā*-maya-consisting of pastimes; *nija*-gaṇa lañā-with His personal associates; *khele*-He plays; *ananta samaya*-unlimited time.



TRANSLATION



Only in these three places [Dvārakā, Mathurā and Gokula] does the all-sporting Lord Kṛṣṇa perform His endless pastimes with His personal associates.





TEXT 26





para-vyoma-madhye kari' svarūpa prakāśa



nārāyaṇa-rūpe karena vividha vilāsa



SYNONYMS



*para*-vyoma-madhye-within the spiritual sky; *kari'*-making; *svarūpa prakāśa*-manifesting His identity; *nārāyaṇa-rūpe*-the form of Lord Nārāyaṇa; *karena*-performs; *vividha vilāsa*-varieties of pastimes.



TRANSLATION



In the Vaikuṇṭha planets of the spiritual sky the Lord manifests His identity as Nārāyaṇa and performs pastimes in various ways.





TEXTS 27-28





svarūpa-vigraha kṛṣṇera kevala dvi-bhuja



nārāyaṇa-rūpe sei tanu catur-bhuja



śaṅkha-cakra-gadā-padma, mahaiśvarya-maya



śrī-bhū-nīlā-śakti yāṅra caraṇa sevaya



SYNONYMS



*svarūpa*-vigraha-personal form; *kṛṣṇera*-of Lord Kṛṣṇa; *kevala*-only; *dvi*-bhuja-two hands; *nārāyaṇa-rūpe*-in the form of Lord Nārāyaṇa; *sei*-that; *tanu*-body; *catuḥ*-bhuja-four-handed; *śaṅkha*-cakra-conchshell and disc; *gadā*-club; *padma*-lotus flower; *mahā*-very great; *aiśvarya*-maya-full of opulence; *śrī*-named śrī; *bhū*-named bhū; *nīlā*-named nīlā; *śakti*-energies; *yāṅra*-whose; *caraṇa sevaya*-serve the lotus feet.



TRANSLATION



Kṛṣṇa's own form has only two hands, but in the form of Lord Nārāyaṇa He has four hands. Lord Nārāyaṇa holds a conchshell, disc, club and lotus flower, and He is full of great opulence. The śrī, bhū and nīlā energies serve at His lotus feet.



PURPORT



In the Rāmānuja and Madhva sects of Vaiṣṇavism there are extensive descriptions of the śrī, bhū and nīlā energies. In Bengal the nīlā energy is sometimes called the līlā energy. These three energies are employed in the service of four-handed Nārāyaṇa in Vaikuṇṭha. Relating how three of the Alwars, namely Bhūta-yogī, Sara-yogī and Bhrānta-yogī, saw Nārāyaṇa in person when they took shelter at the house of a brāhmaṇa in the village of Gehalī, the Prapannāmṛta of the Śrī-sampradāya describes Nārāyaṇa as follows:





tārkṣyādhirūḍhaṁ taḍid-ambudābhaṁ

lakṣmī-dharaṁ vakṣasi paṅkajākṣam

hasta-dvaye śobhita-śaṅkha-cakraṁ

viṣṇuṁ dadṛśur bhagavantam ādyam



ā-jānu-bāhuṁ kamanīya-gātraṁ

pārśva-dvaye śobhita-bhūmi-nīlam

pītāmbaraṁ bhūṣaṇa-bhūṣitāṅgaṁ

catur-bhujaṁ candana-ruṣitāṅgam



"They saw the lotus-eyed Lord Viṣṇu, the Supreme Personality of Godhead, mounted on Garuḍa and holding Lakṣmī, the goddess of fortune, to His chest. He resembled a bluish rain cloud with flashing lightning, and in two of His four hands He held a conchshell and disc. His arms stretched down to His knees, and all His beautiful limbs were smeared with sandalwood and decorated with glittering ornaments. He wore yellow clothes, and by either side stood His energies Bhūmi and Nīlā."





There is the following reference to the śrī, bhū and nīlā energies in the Sītopaniṣad: mahā-lakṣmīr deveśasya bhinnābhinna-rūpā cetanācetanātmikā. sā devī tri-vidhā bhavati, śakty-ātmanā icchā-śaktiḥ kriyā-śaktiḥ sākṣāc-chaktir iti. icchā-śaktis tri-vidhā bhavati, śrī-bhūmi-nīlātmikā. "Mahā-Lakṣmī, the supreme energy of the Lord, is experienced in different ways. She is divided into material and spiritual potencies, and in both features she acts as the willing energy, creative energy and the internal energy. The willing energy is again divided into three, namely śrī, bhū and nīlā."



Quoting from the revealed scriptures in his commentary on the *Bhagavad-gītā* (4.6), Madhvācārya has stated that mother material nature, which is conceived of as the illusory energy, Durgā, has three divisions, namely śrī, bhū and nīlā. She is the illusory energy for those who are weak in spiritual strength because such energies are created energies of Lord Viṣṇu. Although each energy has no direct relationship with the unlimited, they are subordinate to the Lord because the Lord is the master of all energies.



In his Bhagavat-sandarbha (Part 23, Texts 8-9), Śrīla Jīva Gosvāmī Prabhu states: "The *Padma Purāṇa* refers to the eternally auspicious abode of Godhead, which is full in all opulences, including the energies śrī, bhū and nīlā. The Mahā-saṁhitā, which discusses the transcendental name and form of Godhead, also mentions Durgā as the potency of the Supersoul in relationship with the living entities. The internal potency acts in relation with His personal affairs, and the material potency manifests the three modes." Quoting elsewhere from the revealed scriptures, he states that śrī is the energy of Godhead that maintains the cosmic manifestation, bhū is the energy that creates the cosmic manifestation, and nīlā, Durgā, is the energy that destroys the creation. All these energies act in relation with the living beings, and thus they are together called jīva-māyā.





TEXT 29





yadyapi kevala tāṅra krīḍā-mātra dharma



tathāpi jīvere kṛpāya kare eka karma



SYNONYMS



*yadyapi*-although; *kevala*-only; *tāṅra*-His; *krīḍā*-mātra-pastime only; *dharma*-characteristic function; *tathāpi*-still; *jīvere*-to the fallen souls; *kṛpāya*-by the causeless mercy; *kare*-does; *eka*-one; *karma*-activity.



TRANSLATION



Although His pastimes are His only characteristic functions, by His causeless mercy He performs one activity for the fallen souls.





TEXT 30





sālokya-sāmīpya-sārṣṭi-sārūpya-prakāra



cāri mukti diyā kare jīvera nistāra



SYNONYMS



*sālokya*-the liberation called sālokya; *sāmīpya*-the liberation called sāmīpya; *sārṣṭi*-the liberation called sārṣṭi; *sārūpya*-the liberation called sārūpya; *prakāra*-varieties; *cāri*-four; *mukti*-liberation; *diyā*-giving; *kare*-does; *jīvera*-of the fallen souls; *nistāra*-deliverance.



TRANSLATION



He delivers the fallen living entities by offering them the four kinds of liberation-sālokya, sāmīpya, sārṣṭi and sārūpya.



PURPORT



There are two kinds of liberated souls-those who are liberated by the favor of the Lord and those who are liberated by their own effort. One who gets liberation by his own effort is called an impersonalist, and he merges in the glaring effulgence of the Lord, the brahmajyoti. But devotees of the Lord who qualify themselves for liberation by devotional service are offered four kinds of liberation, namely sālokya (status equal to that of the Lord), sāmīpya (constant association with the Lord), sārṣṭi (opulence equal to that of the Lord) and sārūpya (features like those of the Lord).





TEXT 31





brahma-sāyujya-muktera tāhā nāhi gati



vaikuṇṭha-bāhire haya tā'-sabāra sthiti



SYNONYMS



*brahma-sāyujya*-of merging into the Supreme Brahman; *muktera*-of the liberation; *tāhā*-there (in Vaikuṇṭha); *nāhi*-not; *gati*-entrance; *vaikuṇṭha*-bāhire-outside the Vaikuṇṭha planets; *haya*-there is; *tā'-sabāra sthiti*-the residence of all of them.



TRANSLATION



Those who attain brahma-sāyujya liberation cannot gain entrance into Vaikuṇṭha; their residence is outside the Vaikuṇṭha planets.





TEXT 32





vaikuṇṭha-bāhire eka jyotir-maya maṇḍala



kṛṣṇera aṅgera prabhā, parama ujjvala



SYNONYMS



*vaikuṇṭha*-bāhire-outside the Vaikuṇṭhalokas; *eka*-one; *jyotiḥ-maya maṇḍala*-the atmosphere of the glowing effulgence; *kṛṣṇera*-of Lord Kṛṣṇa; *aṅgera*-of the body; *prabhā*-rays; *parama*-supremely; *ujjvala*-bright.



TRANSLATION



Outside the Vaikuṇṭha planets is the atmosphere of the glowing effulgence, which consists of the supremely bright rays of the body of Lord Kṛṣṇa.





TEXT 33





'siddha-loka' nāma tāra prakṛtira pāra



cit-svarūpa, tāṅhā nāhi cic-chakti vikāra



SYNONYMS



*'siddha-loka'*-the region of the Siddhas; *nāma*-named; *tāra*-of the effulgent atmosphere; *prakṛtira pāra*-beyond this material nature; *cit*-svarūpa-full of knowledge; *tāṅhā*-there; *nāhi*-there is not; *cit-śakti*-vikāra-change of the spiritual energy.



TRANSLATION



That region is called Siddhaloka, and it is beyond the material nature. Its essence is spiritual, but it does not have spiritual varieties.





TEXT 34





sūrya-maṇḍala yena bāhire nirviśeṣa



bhitare sūryera ratha-ādi saviśeṣa



SYNONYMS



*sūrya-maṇḍala*-the sun globe; *yena*-like; *bāhire*-externally; *nirviśeṣa*-with out varieties; *bhitare*-within; *sūryera*-of the sun-god; *ratha-ādi*-opulences like chariots and other things; *sa*-viśeṣa-full of varieties.



TRANSLATION



It is like the homogeneous effulgence around the sun. But inside the sun are the chariots, horses and other opulences of the sun-god.



PURPORT



Outside of Vaikuṇṭha, the abode of Kṛṣṇa, which is called paravyoma, is the glaring effulgence of Kṛṣṇa's bodily rays. This is called the brahmajyoti. The transcendental region of that effulgence is called Siddhaloka or Brahmaloka. When impersonalists achieve liberation, they merge into that Brahmaloka effulgence. This transcendental region is undoubtedly spiritual, but it contains no manifestations of spiritual activities or variegatedness. It is compared to the glow of the sun. Within the sun's glow is the sphere of the sun, where one can experience all sorts of varieties.





TEXT 35





kāmād dveṣād bhayāt snehād



yathā bhaktyeśvare manaḥ



āveśya tad aghaṁ hitvā



bahavas tad gatiṁ gatāḥ



SYNONYMS



*kāmāt*-influenced by lusty desire; *dveṣāt*-by envy; *bhayāt*-by fear; *snehāt*-or by affection; *yathā*-as; *bhaktyā*-by devotion; *īśvare*-in the Supreme Personality of Godhead; *manaḥ*-the mind; *āveśya*-fully absorbing; *tat*-that; *agham*-sinful activity; *hitvā*-giving up; *bahavaḥ*-many; *tat*-that; *gatim*-destination; *gatāḥ*-achieved.



TRANSLATION



"As through devotion to the Lord one can attain His abode, many have attained that goal by abandoning their sinful activities and absorbing their minds in the Lord through lust, envy, fear or affection."



PURPORT



As the powerful sun, by its glowing rays, can purify all kinds of impurities, so the all-spiritual Personality of Godhead can purify all material qualities in a person He attracts. Even if one is attracted by Godhead in the mode of material lust, such attraction is converted into spiritual love of Godhead by His grace. Similarly, if one is related to the Lord in fear and animosity, he also becomes purified by the spiritual attraction of the Lord. Although God is great and the living entity small, they are spiritual individuals, and therefore as soon as there is a reciprocal exchange by the living entity's free will, at once the great spiritual being attracts the small living entity, thus freeing him from all material bondage. This is a verse from *Śrīmad-Bhāgavatam* (7.1.30).





TEXT 36





yad arīṇāṁ priyāṇāṁ ca



prāpyam ekam ivoditam



tad brahma-kṛṣṇayor aikyāt



kiraṇārkopamā-juṣoḥ



SYNONYMS



*yat*-that; *arīṇām*-of the enemies of the Supreme Personality of Godhead; *priyāṇām*-of the devotees, who are very dear to the Supreme Personality of Godhead; *ca*-and; *prāpyam*-destination; *ekam*-one only; *iva*-thus; *uditam*-said; *tat*-that; *brahma*-of impersonal Brahman; *kṛṣṇayoḥ*-and of Kṛṣṇa, the Supreme Personality of Godhead; *aikyāt*-due to the oneness; *kiraṇa*-the sunshine; *arka*-and the sun; *upamā*-the comparison; *juṣoḥ*-which is understood by.



TRANSLATION



"Where it has been stated that the Lord's enemies and devotees attain the same destination, this refers to the ultimate oneness of Brahman and Lord Kṛṣṇa. This may be understood by the example of the sun and the sunshine, in which Brahman is like the sunshine and Kṛṣṇa Himself is like the sun."



PURPORT



This verse is from the *Bhakti-rasāmṛta-sindhu* (1.2.278) of Śrīla Rūpa Gosvāmī, who further discusses this same topic in his Laghu-bhāgavatāmṛta (Pūrva 5.41). There he refers to the *Viṣṇu Purāṇa* (4.15.1), where Maitreya Muni asked Parāśara, in regard to Jaya and Vijaya, how it was that Hiraṇyakaśipu next became Rāvaṇa and enjoyed more material happiness than the demigods but did not attain salvation, although when he became Śiśupāla, quarreled with Kṛṣṇa and was killed, he attained salvation and merged into the body of Lord Kṛṣṇa. Parāśara replied that Hiraṇyakaśipu failed to recognize Lord Nṛsiṁhadeva as Lord Viṣṇu. He thought that Nṛsiṁhadeva was some living entity who had acquired such opulence by various pious activities. Being overcome by the mode of passion, he considered Lord Nṛsiṁhadeva an ordinary living entity, not understanding His form. Nevertheless, because Hiraṇyakaśipu was killed by the hands of Lord Nṛsiṁhadeva, in his next life he became Rāvaṇa and had proprietorship of unlimited opulence. As Rāvaṇa, with unlimited material enjoyment, he could not accept Lord Rāma as the Personality of Godhead. Therefore even though he was killed by Rāma, he did not attain sāyujya, or oneness with the body of the Lord. In his Rāvaṇa body he was too much attracted to Rāma's wife, Jānakī, and because of that attraction he was able to see Lord Rāma. But instead of accepting Lord Rāma as an incarnation of Viṣṇu, Rāvaṇa thought Him an ordinary living being. When killed by the hands of Rāma, therefore, he got the privilege of taking birth as Śiśupāla, who had such immense opulence that he could think himself a competitor to Kṛṣṇa. Although Śiśupāla was always envious of Kṛṣṇa, he frequently uttered the name of Kṛṣṇa and always thought of the beautiful features of Kṛṣṇa. Thus by constantly thinking and chanting of Kṛṣṇa, even unfavorably, he was cleansed of the contamination of his sinful activities. When Śiśupāla was killed by the Sudarśana cakra of Kṛṣṇa as an enemy, his constant remembrance of Kṛṣṇa dissolved the reactions of his vices, and he attained salvation by becoming one with the body of the Lord.





From this incident one can understand that even a person who thinks of Kṛṣṇa as an enemy and is killed by Him may be liberated by becoming one with the body of Kṛṣṇa. What then must be the destination of devotees who always think favorably of Kṛṣṇa as their master or friend? These devotees must attain a situation better than Brahmaloka, the impersonal bodily effulgence of Kṛṣṇa. Devotees cannot be situated in the impersonal Brahman effulgence, into which impersonalists desire to merge. The devotees are placed in Vaikuṇṭhaloka or Kṛṣṇaloka.



This discussion between Maitreya Muni and Parāśara Muni centered on whether devotees come down into the material world in every millennium like Jaya and Vijaya, who were cursed by the Kumāras to that effect. In the course of these instructions to Maitreya about Hiraṇyakaśipu, Rāvaṇa and Śiśupāla, Parāśara did not say that these demons were formerly Jaya and Vijaya. He simply described the transmigration through three lives. It is not necessary for the Vaikuṇṭha associates of the Supreme Personality of Godhead to come to take the roles of His enemies in all the millenniums in which He appears. The "falldown" of Jaya and Vijaya occurred in a particular millennium; Jaya and Vijaya do not come down in every millennium to act as demons. To think that some associates of the Lord fall down from Vaikuṇṭha in every millennium to become demons is totally incorrect.



The Supreme Personality of Godhead has all the tendencies that may be found in the living entity, for He is the chief living entity. Therefore it is natural that sometimes Lord Viṣṇu wants to fight. Just as He has the tendencies to create, to enjoy, to be a friend, to accept a mother and father, and so on, He also has the tendency to fight. Sometimes important landlords and kings keep wrestlers with whom they practice mock fighting, and Viṣṇu makes similar arrangements. The demons who fight with the Supreme Personality of Godhead in the material world are sometimes His associates. When there is a scarcity of demons and the Lord wants to fight, He instigates some of His associates of Vaikuṇṭha to come and play as demons. When it is said that Śiśupāla merged into the body of Kṛṣṇa, it should be noted that in this case he was not Jaya or Vijaya; he was actually a demon.



In his Bṛhad-bhāgavatāmṛta, Śrīla Sanātana Gosvāmī has explained that the attainment of salvation by merging into the Brahman effulgence of the Lord cannot be accepted as the highest success in life, because demons like Kaṁsa, who were famous for killing brāhmaṇas and cows, attained that salvation. For devotees such salvation is abominable. Devotees are actually in a transcendental position, whereas nondevotees are candidates for hellish conditions of life. There is always a difference between the life of a devotee and the life of a demon, and their realizations are as different as heaven and hell.



Demons are always accustomed to be malicious toward devotees and to kill brāhmaṇas and cows. For demons, merging in the Brahman effulgence may be very glorious, but for devotees it is hellish. A devotee's aim in life is to attain perfection in loving the Supreme Personality of Godhead. Those who aspire to merge into the Brahman effulgence are as abominable as demons. Devotees who aspire to associate with the Supreme Lord to render Him transcendental loving service are far superior.





TEXT 37





taiche para-vyome nānā cic-chakti-vilāsa



nirviśeṣa jyotir-bimba bāhire prakāśa



SYNONYMS



*taiche*-in that way; *para-vyome*-in the spiritual sky; *nānā*-varieties; *cit-śakti*-vilāsa-pastimes of spiritual energy; *nirviśeṣa*-impersonal; *jyotiḥ*-of the effulgence; *bimba*-reflection; *bāhire*-externally; *prakāśa*-manifested.



TRANSLATION



Thus in the spiritual sky there are varieties of pastimes within the spiritual energy. Outside the Vaikuṇṭha planets appears the impersonal reflection of light.





TEXT 38





nirviśeṣa-brahma sei kevala jyotir-maya



sāyujyera adhikārī tāṅhā pāya laya



SYNONYMS



*nirviśeṣa-brahma*-the impersonal Brahman effulgence; *sei*-that; *kevala*-only; *jyotiḥ*-maya-effulgent rays; *sāyujyera*-the liberation called sāyujya (oneness with the Supreme); *adhikārī*-one who is fit for; *tāṅhā*-there (in the impersonal Brahman effulgence); *pāya*-gets; *laya*-merging.



TRANSLATION



That impersonal Brahman effulgence consists only of the effulgent rays of the Lord. Those fit for sāyujya liberation merge into that effulgence.





TEXT 39





siddha-lokas tu tamasaḥ



pāre yatra vasanti hi



siddhā brahma-sukhe magnā



daityāś ca hariṇā hatāḥ



SYNONYMS



*siddha*-lokaḥ-Siddhaloka, or impersonal Brahman; *tu*-but; *tamasaḥ*-of darkness; *pāre*-beyond the jurisdiction; *yatra*-where; *vasanti*-reside; *hi*-certainly; *siddhāḥ*-the spiritually perfect; *brahma-sukhe*-in the transcendental bliss of becoming one with the Supreme; *magnāḥ*-absorbed; *daityāḥ ca*-as well as the demons; *hariṇā*-by the Supreme Personality of Godhead; *hatāḥ*-killed.



TRANSLATION



"Beyond the region of ignorance [the material cosmic manifestation] lies the realm of Siddhaloka. The Siddhas reside there, absorbed in the bliss of Brahman. Demons killed by the Lord also attain that realm."



PURPORT



Tamas means darkness. The material world is dark, and beyond the material world is light. In other words, after passing through the entire material atmosphere, one can come to the luminous spiritual sky, whose impersonal effulgence is known as Siddhaloka. Māyāvādī philosophers who aspire to merge with the body of the Supreme Personality of Godhead, as well as demoniac persons who are killed by Kṛṣṇa, such as Kaṁsa and Śiśupāla, enter that Brahman effulgence. Yogīs who attain oneness through meditation according to the Patañjali yoga system also reach Siddhaloka. This is a verse from the Brahmāṇḍa Purāṇa.





TEXT 40





sei para-vyome nārāyaṇera cāri pāśe



dvārakā-catur-vyūhera dvitīya prakāśe



SYNONYMS



*sei*-that; *para-vyome*-in the spiritual sky; *nārāyaṇera*-of Lord Nārāyaṇa; *cāri pāśe*-on four sides; *dvārakā*-Dvārakā; *catur-vyūhera*-of the quadruple expansions; *dvitīya*-the second; *prakāśe*-manifestation.



TRANSLATION



In that spiritual sky, on the four sides of Nārāyaṇa, are the second expansions of the quadruple expansions of Dvārakā.



PURPORT



Within the spiritual sky is a second manifestation of the quadruple forms of Dvārakā from the abode of Kṛṣṇa. Among these forms, which are all spiritual and immune to the material modes, Śrī Baladeva is represented as Mahā-saṅkarṣaṇa.





The actions in the spiritual sky are manifested by the internal potency in pure spiritual existence. They expand in six transcendental opulences, which are all manifestations of Mahā-saṅkarṣaṇa, who is the ultimate reservoir and objective of all living entities. Although belonging to the marginal potency known as jīva-śakti, the spiritual sparks known as the living entities are subjected to the conditions of material energy. It is because these sparks are related with both the internal and external potencies of the Lord that they are known as belonging to the marginal potency.



In considering the quadruple forms of the absolute Personality of Godhead, known as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha, the impersonalists, headed by Śrīpāda Śaṅkarācārya, have interpreted the aphorisms of the *Vedānta-sūtra* in a way suitable for the impersonalist school. To provide the intrinsic import of such aphorisms, however, Śrīla Rūpa Gosvāmī, the leader of the six Gosvāmīs of Vṛndāvana, has properly replied to the impersonalists in his Laghu-bhāgavatāmṛta, which is a natural commentary on the aphorisms of the *Vedānta-sūtra*.



The *Padma Purāṇa*, as quoted by Śrīla Rūpa Gosvāmī in his Laghu-bhāgavatāmṛta, describes that in the spiritual sky there are four directions, corresponding to east, west, north and south, in which Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna are situated. The same forms are also situated in the material sky. The *Padma Purāṇa* also describes a place in the spiritual sky known as Vedavatī-pura, where Vāsudeva resides. In Viṣṇuloka, which is above Satyaloka, Saṅkarṣaṇa resides. Mahā-saṅkarṣaṇa is another name of Saṅkarṣaṇa. Pradyumna lives in Dvārakā-pura, and Aniruddha lies on the eternal bed of Śeṣa, generally known as ananta-śayyā, on the island called Śvetadvīpa, in the ocean of milk.





TEXT 41





vāsudeva-saṅkarṣaṇa-pradyumnāniruddha



'dvitīya catur-vyūha' ei--turīya, viśuddha



SYNONYMS



*vāsudeva*-the expansion named Vāsudeva; *saṅkarṣaṇa*-the expansion named Saṅkarṣaṇa; *pradyumna*-the expansion named Pradyumna; *aniruddha*-the expansion named Aniruddha; *dvitīya catuḥ-vyūha*-the second quadruple expansion; *ei*-this; *turīya*-transcendental; *viśuddha*-free from all material contamination.



TRANSLATION



Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha constitute this second quadruple. They are purely transcendental.



PURPORT



Śrīpāda Śaṅkarācārya has misleadingly explained the quadruple form (catur-vyūha) in his interpretation of the forty-second aphorism of Chapter Two of the second khaṇḍa of the *Vedānta-sūtra* (utpatty-asambhavāt). In verses 41 through 47 of this chapter of Śrī *Caitanya-caritāmṛta*, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī answers Śrīpāda Śaṅkarācārya's misleading objections to the personal feature of the Absolute Truth.





The Supreme Personality of Godhead, the Absolute Truth, is not like a material object that can be known by experimental knowledge or sense perception. In the Nārada-pañcarātra this fact has been explained by Nārāyaṇa Himself to Lord Śiva. But Śaṅkarācārya, the incarnation of Śiva, under the order of Nārāyaṇa, his master, had to mislead the monists, who favor ultimate extinction. In the conditioned stage of existence, all living entities have four basic defects, of which one is the cheating propensity. Śaṅkarācārya has carried this cheating propensity to the extreme to mislead the monists.



Actually, the quadruple forms explained in the Vedic literature cannot be understood by the speculation of a conditioned soul. The quadruple forms should therefore be accepted just as They are described. The authority of the *Vedas* is such that even if one does not understand something by his limited perception, he should accept the Vedic injunction and not create interpretations to suit his imperfect understanding. In his Śārīraka-bhāṣya, however, Śaṅkarācārya has increased the misunderstanding of the monists.



The quadruple forms have a spiritual existence that can be realized in vāsudeva-sattva (śuddha-sattva), or unqualified goodness, which accompanies complete absorption in the understanding of Vāsudeva. The quadruple forms, who are full of the six opulences of the Supreme Personality of Godhead, are the enjoyers of the internal potency. Thinking the absolute Personality of Godhead to be poverty-stricken or to have no potency-or, in other words, to be impotent-is simply rascaldom. This rascaldom is the profession of the conditioned soul, and it increases his bewilderment. One who cannot understand the distinctions between the spiritual world and the material world has no qualification to examine or know the situation of the transcendental quadruple forms. In his commentary on *Vedānta-sūtra* 2.2.42-45, His Holiness Śrīpāda Śaṅkarācārya has made a futile attempt to nullify the existence of these quadruple forms in the spiritual world.



Śaṅkarācārya says (sūtra 42) that devotees think the Supreme Personality of Godhead Vāsudeva, Śrī Kṛṣṇa, to be one, to be free from material qualities and to have a transcendental body full of bliss and eternal existence. He is the ultimate goal of the devotees, who believe that the Supreme Personality of Godhead expands Himself into four other eternal transcendental forms-Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. From Vāsudeva, who is the primary expansion, come Saṅkarṣaṇa, Pradyumna and Aniruddha in that order. Another name of Vāsudeva is Paramātmā, another name of Saṅkarṣaṇa is jīva (the living entity), another name of Pradyumna is mind, and another name of Aniruddha is ahaṅkāra (false ego). Among these expansions, Vāsudeva is considered the origin of material nature. Therefore Śaṅkarācārya says that Saṅkarṣaṇa, Pradyumna and Aniruddha must be creations of that original cause.



Great souls assert that Nārāyaṇa, who is known as Paramātmā, the Supersoul, is beyond material nature, and this is in accordance with the statements of the Vedic literature. Māyāvādīs also agree that Nārāyaṇa can expand Himself in various forms. Śaṅkara says that he does not attempt to argue that portion of the devotees' understanding, but he must protest the idea that Saṅkarṣaṇa is produced from Vāsudeva, Pradyumna is produced from Saṅkarṣaṇa, and Aniruddha is produced from Pradyumna, for if Saṅkarṣaṇa is understood to represent the living entities created from the body of Vāsudeva, the living entities would have to be noneternal. The living entities are supposed to be freed from material contamination by engaging in prolonged temple worship of the Supreme Personality of Godhead, reading Vedic literature and performing yoga and pious activities to attain the Supreme Lord. But if the living entities had been created from material nature at a certain point, they would be noneternal and would have no chance to be liberated and associate with the Supreme Personality of Godhead. When a cause is nullified, its results are nullified. In the second chapter of the *Vedānta-sūtra*'s second khaṇḍa, Ācārya Vedavyāsa has also refuted the conception that the living beings were ever born (nātmā śruter nityatvāc ca tābhyaḥ). Because there is no creation for the living entities, they must be eternal.



Śaṅkarācārya says (sūtra 43) that devotees think that Pradyumna, who is considered to represent the senses, has sprung from Saṅkarṣaṇa, who is considered to represent the living entities. But we cannot actually experience that a person can produce senses. Devotees also say that from Pradyumna has sprung Aniruddha, who is considered to represent the ego. But Śaṅkarācārya says that unless the devotees can show how ego and the means of knowledge can generate from a person, such an explanation of the *Vedānta-sūtra* cannot be accepted, for no other philosophers accept the sūtras in that way.



Śaṅkarācārya also says (sūtra 44) that he cannot accept the devotees' idea that Saṅkarṣaṇa, Pradyumna and Aniruddha are equally as powerful as the absolute Personality of Godhead, full in the six opulences of knowledge, wealth, strength, fame, beauty and renunciation, and free from the flaw of generation at a certain point. Even if They are full expansions, the flaw of generation remains. Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha, being distinct individual persons, cannot be one. Therefore if They are accepted as absolute, full and equal, there would have to be many Personalities of Godhead. But there is no need to accept that there are many Personalities of Godhead, because acceptance of one omnipotent God is sufficient for all purposes. The acceptance of more than one God is contradictory to the conclusion that Lord Vāsudeva, the absolute Personality of Godhead, is one without a second. Even if we agree to accept that the quadruple forms of Godhead are all identical, we cannot avoid the incongruous flaw of noneternity. Unless we accept that there are some differences among the personalities, there is no meaning to the idea that Saṅkarṣaṇa is an expansion of Vāsudeva, Pradyumna is an expansion of Saṅkarṣaṇa, and Aniruddha is an expansion of Pradyumna. There must be a distinction between cause and effect. For example, a pot is distinct from the earth from which it is made, and therefore we can ascertain that the earth is the cause and the pot is the effect. Without such distinctions, there is no meaning to cause and effect. Furthermore, the followers of the Pañcarātric principles do not accept any differences in knowledge and qualities between Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. The devotees accept all these expansions to be one, but why should they restrict oneness to these quadruple expansions? Certainly we should not do so, for all living entities, from Brahmā to the insignificant ant, are expansions of Vāsudeva, as accepted in all the śrutis and smṛtis.



Śaṅkarācārya also says (sūtra 45) that the devotees who follow the Pañcarātra state that God's qualities and God Himself, as the owner of the qualities, are the same. But how can the Bhāgavata school state that the six opulences-wisdom, wealth, strength, fame, beauty and renunciation-are identical with Lord Vāsudeva? This is impossible.



In his Laghu-bhāgavatāmṛta (Pūrva 5.165-193), Śrīla Rūpa Gosvāmī has refuted the charges directed against the devotees by Śrīpāda Śaṅkarācārya regarding their explanation of the quadruple forms Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. He says that these four expansions of Nārāyaṇa are present in the spiritual sky, where They are famous as Mahāvastha. Among Them, Vāsudeva is worshiped within the heart by meditation because He is the predominating Deity of the heart, as explained in *Śrīmad-Bhāgavatam* (4.3.23).



Saṅkarṣaṇa, the second expansion, is Vāsudeva's personal expansion for pastimes, and since He is the reservoir of all living entities, He is sometimes called jīva. The beauty of Saṅkarṣaṇa is more than that of innumerable full moons radiating light beams. He is worshipable as the principle of ego. He has invested Anantadeva with all the potencies of sustenance. For the dissolution of the creation, He also exhibits Himself as the Supersoul in Rudra, irreligiosity, sarpa (the snake), antaka (death) and the demons.



Pradyumna, the third manifestation, appears from Saṅkarṣaṇa. Those who are especially intelligent worship this Pradyumna expansion of Saṅkarṣaṇa as the principle of the intelligence. The goddess of fortune always chants the glories of Pradyumna in the place known as Ilāvṛta-varṣa, and she always serves Him with great devotion. His complexion appears sometimes golden and sometimes bluish like new monsoon clouds in the sky. He is the origin of the creation of the material world, and He has invested His creative principle in Cupid. It is by His direction only that all men and demigods and other living entities function with energy for regeneration.



Aniruddha, the fourth of the quadruple expansions, is worshiped by great sages and psychologists as the principle of the mind. His complexion is similar to the bluish hue of a blue cloud. He engages in the maintenance of the cosmic manifestation and is the Supersoul of Dharma (the deity of religiosity), the Manus (the progenitors of mankind) and the devatās (demigods). The Mokṣa-dharma Vedic scripture indicates that Pradyumna is the Deity of the total mind, whereas Aniruddha is the Deity of the total ego, but previous statements regarding the quadruple forms are confirmed in the Pañcarātra tantras in all respects.



In the Laghu-bhāgavatāmṛta (Pūrva 5.86-100), there is a lucid explanation of the inconceivable potencies of the Supreme Personality of Godhead. Negating Śaṅkarācārya's statements, the Mahā-varāha Purāṇa declares:



sarve nityāḥ śāśvatāś ca

dehās tasya parātmanaḥ

hānopādāna-rahitā

naiva prakṛti-jāḥ kvacit



"All the varied expansions of the Personality of Godhead are transcendental and eternal, and all of them repeatedly descend to all the different universes of the material creation. Their bodies, composed of eternity, bliss and knowledge, are everlasting; there is no chance of their decaying, for they are not creations of the material world. Their forms are concentrated spiritual existence, always complete with all spiritual qualities and devoid of material contamination."





Confirming these statements, the Nārada-pañcarātra asserts:



maṇir yathā vibhāgena

nīla-pītādibhir yutaḥ

rūpa-bhedam avāpnoti

dhyāna-bhedāt tathācyutaḥ



"The infallible Personality of Godhead can manifest His body in different ways according to different modes of worship, just as the vaidūrya gem can manifest itself in various colors, such as blue and yellow." Each incarnation is distinct from all the others. This is possible by the Lord's inconceivable potency, by which He can simultaneously represent Himself as one, as various partial forms and as the origin of these partial forms. Nothing is impossible for His inconceivable potencies.





Kṛṣṇa is one without a second, but He manifests Himself in different bodies, as stated by Nārada in the Tenth Canto of *Śrīmad-Bhāgavatam*:



citraṁ bataitad ekena

vapuṣā yugapat pṛthak

gṛheṣu dvy-aṣṭa-sāhasraṁ

striya eka udāvahat



"It is wonderful indeed that one Kṛṣṇa has simultaneously become different Kṛṣṇas in 16,000 palaces to accept 16,000 queens as His wives." (Bhāg. 10.69.2) The *Padma Purāṇa* also explains:





sa devo bahudhā bhūtvā

nirguṇaḥ puruṣottamaḥ

ekī-bhūya punaḥ śete

nirdoṣo harir ādi-kṛt



"The same Personality of Godhead, Puruṣottama, the original person, who is always devoid of material qualities and contamination, can exhibit Himself in various forms and at the same time lie down in one form."





In the Tenth Canto of *Śrīmad-Bhāgavatam* it is said, yajanti tvan-mayās tvāṁ vai bahu-mūrty-eka-mūrtikam: "O my Lord, although You manifest Yourself in varieties of forms, You are one without a second. Therefore pure devotees concentrate upon You and worship only You." (Bhāg. 10.40.7) In the Kūrma Purāṇa it is said:



asthūlaś cānaṇuś caiva

sthūlo 'ṇuś caiva sarvataḥ

avarṇaḥ sarvataḥ proktaḥ

śyāmo raktānta-locanaḥ



"The Lord is personal although impersonal, He is atomic although great, and He is blackish and has red eyes although He is colorless." By material calculation all this may appear contradictory, but if we understand that the Supreme Personality of Godhead has inconceivable potencies, we can accept these facts as eternally possible in Him. In our present condition we cannot understand the spiritual activities and how they occur, but although they are inconceivable in the material context, we should not disregard such contradictory conceptions.





Although it is apparently inconceivable, it is quite possible for the Absolute to reconcile all opposing elements. *Śrīmad-Bhāgavatam* establishes this in the Sixth Canto (6.9.34-37):



"O my Lord, Your transcendental pastimes and enjoyments all appear inconceivable because they are not limited by the causal and effective actions of material thought. You can do everything without performing bodily work. The *Vedas* say that the Absolute Truth has multifarious potencies and does not need to do anything personally. My dear Lord, You are entirely devoid of material qualities. Without anyone's help, You can create, maintain and dissolve the entire qualitative material manifestation, yet in all such activities You do not change. You do not accept the results of Your activities, unlike ordinary demons and demigods, who suffer or enjoy the reactions of their activities in the material world. Unaffected by the reactions of work, You eternally exist with Your full spiritual potency. This we cannot fully understand.



"Because You are unlimited in Your six opulences, no one can count Your transcendental qualities. Philosophers and other thoughtful persons are overwhelmed by the contradictory manifestations of the physical world and the propositions of logical arguments and judgments. Because they are bewildered by word jugglery and disturbed by the different calculations of the scriptures, their theories cannot touch You, who are the ruler and controller of everyone and whose glories are beyond conception.



"Your inconceivable potency keeps You unattached to the mundane qualities. Surpassing all conceptions of material contemplation, Your pure transcendental knowledge keeps You beyond all speculative processes. By Your inconceivable potency, there is nothing contradictory in You.



"People may sometimes think of You as impersonal or personal, but You are one. For persons who are confused or bewildered, a rope may manifest itself as different kinds of snakes. For similar confused persons who are uncertain about You, You create various philosophical methods in pursuance of their uncertain positions."



We should always remember the differences between spiritual and material actions. The Supreme Lord, being all-spiritual, can perform any act without extraneous help. In the material world, if we want to manufacture an earthen pot, we need the ingredients, a machine and also a laborer. But we should not extend this idea to the actions of the Supreme Lord, for He can create anything in a moment without that which appears necessary in our own conception. When the Lord appears as an incarnation to fulfill a particular purpose, this does not indicate that He is unable to fulfill it without appearing. He can do anything simply by His will, but by His causeless mercy He appears to be dependent upon His devotees. He appears as the son of Yaśodāmātā not because He is dependent on her care but because He accepts such a role by His causeless mercy. When He appears for the protection of His devotees, He naturally accepts trials and tribulations on their behalf.



In the *Bhagavad-gītā* it is said that the Lord, being equally disposed toward every living being, has no enemies and no friends but He has special affection for a devotee who always thinks of Him in love. Therefore neutrality and partiality are both among the transcendental qualities of the Lord, and they are properly adjusted by His inconceivable energy. The Lord is Parabrahman, or the source of the impersonal Brahma, which is His all-pervading feature of neutrality. In His personal feature, however, as the owner of all transcendental opulences, the Lord displays His partiality by taking the side of His devotees. Partiality, neutrality and all such qualities are present in God; otherwise they could not be experienced in the creation. Since He is the total existence, all things are properly adjusted in the Absolute. In the relative world such qualities are displayed in a perverted manner, and therefore we experience nonduality as a perverted reflection. Because there is no logic to explain how things happen in the realm of spirit, the Lord is sometimes described as being beyond the range of experience. But if we simply accept the Lord's inconceivability, we can then adjust all things in Him. Nondevotees cannot understand the Lord's inconceivable energy, and consequently for them it is said that He is beyond the range of conceivable expression. The author of the Brahma-sūtras accepts this fact and says, śrutes tu śabda-mūlatvāt: the Supreme Personality of Godhead, being inconceivable to an ordinary man, can be understood only through the evidence of the Vedic injunctions. The Skanda Purāṇa confirms, acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet: "Matters inconceivable to a common man should not be a subject for argument." We find very wonderful qualities even in material jewels and drugs. Indeed, their qualities often appear inconceivable. Therefore if we do not attribute inconceivable potencies to the Supreme Personality of Godhead, we cannot establish His supremacy. It is because of these inconceivable potencies that the glories of the Lord have always been accepted as difficult to understand.



Ignorance and the jugglery of words are very common in human society, but they do not help one understand the inconceivable energies of the Supreme Personality of Godhead. If we accept such ignorance and word jugglery, we cannot accept the Supreme Lord's perfection in six opulences. For example, one of the opulences of the Supreme Lord is complete knowledge. Therefore, how could ignorance be conceivable in Him? Vedic instructions and sensible arguments establish that the Lord's maintaining the cosmic manifestation and simultaneously being indifferent to the activities of its maintenance cannot be contradictory, because of His inconceivable energies. To a person who is always absorbed in the thought of snakes, a rope always appears to be a snake, and similarly to a person bewildered by material qualities and devoid of knowledge of the Absolute, the Supreme Personality of Godhead appears according to diverse bewildered conclusions.



Someone might argue that the Absolute would be affected by duality if He were both all-cognizance (Brahman) and the Personality of Godhead with six opulences in full (Bhagavān). To refute such an argument, the aphorism svarūpa-dvayam īkṣyate declares that in spite of appearances, there is no chance of duality in the Absolute, for He is but one in diverse manifestations. Understanding that the Absolute displays varied pastimes by the influence of His energies at once removes the apparent incongruity of His inconceivably opposite energies. *Śrīmad-Bhāgavatam* (3.4.16) gives the following description of the inconceivable potency of the Lord:



karmāṇy anīhasya bhavo 'bhavasya te

durgāśrayo 'thāri-bhayāt palāyanam

kālātmano yat pramadā-yutāśrayaḥ

svātman-rateḥ khidyati dhīr vidām iha



"Although the Supreme Personality of Godhead has nothing to do, He nevertheless acts; although He is always unborn, He nevertheless takes birth; although He is time, fearful to everyone, He flees Mathurā in fear of His enemy to take shelter in a fort; and although He is self-sufficient, He marries 16,000 women. These pastimes seem like bewildering contradictions, even to the most intelligent." Had these activities of the Lord not been a reality, sages would not have been puzzled by them. Therefore such activities should never be considered imaginary. Whenever the Lord desires, His inconceivable energy (yogamāyā) serves Him in creating and performing such pastimes.





The scriptures known as the Pañcarātra-śāstras are recognized Vedic scriptures that have been accepted by the great ācāryas. These scriptures are not products of the modes of passion and ignorance. Learned scholars and brāhmaṇas therefore always refer to them as sātvata-saṁhitās. The original speaker of these scriptures is Nārāyaṇa, the Supreme Personality of Godhead. This is especially mentioned in the Mokṣa-dharma (349.68), which is part of the Śānti-parva of the *Mahābhārata*. Liberated sages like Nārada and Vyāsa, who are free from the four defects of conditioned souls, are the propagators of these scriptures. Śrī Nārada Muni is the original speaker of the Pañcarātra-śāstra. *Śrīmad-Bhāgavatam* is also considered a sātvata-saṁhitā. Indeed, Śrī Caitanya Mahāprabhu declared, śrīmad-bhāgavataṁ purāṇam amalam: "*Śrīmad-Bhāgavatam* is a spotless Purāṇa." Malicious editors and scholars who attempt to misrepresent the Pañcarātra-śāstras to refute their regulations are most abominable. In the modern age, such malicious scholars have even commented misleadingly upon the *Bhagavad-gītā*, which was spoken by Kṛṣṇa, to prove that there is no Kṛṣṇa. How the Māyāvādīs have misrepresented the pāñcarātrika-vidhi will be shown below.



(1) In commenting on *Vedānta-sūtra* 2.2.42, Śrīpāda Śaṅkarācārya has claimed that Saṅkarṣaṇa is a jīva, an ordinary living entity, but there is no evidence in any Vedic scripture that devotees of the Lord have ever said that Saṅkarṣaṇa is an ordinary living entity. He is an infallible plenary expansion of the Supreme Personality of Godhead in the Viṣṇu category, and He is beyond the creation of material nature. He is the original source of the living entities. The *Upaniṣads* declare, nityo nityānāṁ cetanaś cetanānām: "He is the supreme living entity among all the living entities." Therefore He is vibhu-caitanya, the greatest. He is directly the cause of the cosmic manifestation and the infinitesimal living beings. He is the infinite living entity, and ordinary living entities are infinitesimal. Therefore He is never to be considered an ordinary living being, for that would be against the conclusion of the authorized scriptures. The living entities are also beyond the limitations of birth and death. This is the version of the *Vedas*, and it is accepted by those who follow scriptural injunctions and who have actually descended in the disciplic succession.



(2) In answer to Śaṅkarācārya's commentary on *Vedānta-sūtra* 2.2.43, it must be said that the original Viṣṇu of all the Viṣṇu categories, which are distributed in several ways, is Mūla-saṅkarṣaṇa. Mūla means "the original." Saṅkarṣaṇa is also Viṣṇu, but from Him all other Viṣṇus expand. This is confirmed in the Brahma-saṁhitā, wherein it is said that just as a flame transferred from another flame acts like the original, so the Viṣṇus who emanate from Mūlasaṅkarṣaṇa are as good as the original Viṣṇu. One should worship that Supreme Personality of Godhead, Govinda, who thus expands Himself.



(3) In reply to the commentary of Śaṅkarācārya on the forty-fourth aphorism, it may be said that no pure devotees strictly following the principles of Pañcarātra will ever accept the statement that all the expansions of Viṣṇu are different identities, for this idea is completely false. Even Śrīpāda Śaṅkarācārya, in his commentary on the forty-second aphorism, has accepted that the Personality of Godhead can automatically expand Himself variously. Therefore his commentary on the forty-second aphorism and his commentary on the forty-fourth aphorism are contradictory. It is a defect of Māyāvāda commentaries that they make one statement in one place and a contradictory statement in another place as a tactic to refute the Bhāgavata school. Thus Māyāvādī commentators do not even follow regulative principles. It should be noted that the Bhāgavata school accepts the quadruple forms of Nārāyaṇa, but that does not mean that it accepts many Gods. Devotees know perfectly well that the Absolute Truth, the Supreme Personality of Godhead, is one without a second. They are never pantheists, worshipers of many Gods, for this is against the injunction of the *Vedas*. Devotees completely believe, with strong faith, that Nārāyaṇa is transcendental and has inconceivable proprietorship of various transcendental potencies. We therefore recommend that scholars consult the Laghu-bhāgavatāmṛta of Śrīla Rūpa Gosvāmī, where these ideas are explicitly stated. Śrīpāda Śaṅkarācārya has tried to prove that Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha expand through cause and effect. He has compared Them with earth and earthen pots. That is completely ignorant, however, for there is no such thing as cause and effect in Their expansions (nānyad yat sad-asat-param). The Kūrma Purāṇa also confirms, deha-dehi-vibhedo 'yaṁ neśvare vidyate kvacit: "There is no difference between body and soul in the Supreme Personality of Godhead." Cause and effect are material. For example, it is seen that a father's body is the cause of a son's body, but the soul is neither cause nor effect. On the spiritual platform there are none of the differences we find in cause and effect. Since all the forms of the Supreme Personality of Godhead are spiritually supreme, They are equally controllers of material nature. Standing on the fourth dimension, They are predominating figures on the transcendental platform. There is no trace of material contamination in Their expansions because material laws cannot influence Them. There is no such rule as cause and effect outside of the material world. Therefore the understanding of cause and effect cannot approach the full, transcendental, complete expansions of the Supreme Personality of Godhead. The Vedic literature proves this:



oṁ pūrṇam adaḥ pūrṇam idaṁ

pūrṇāt pūrṇam udacyate

pūrṇasya pūrṇam ādāya

pūrṇam evāvaśiṣyate



"The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the complete whole is also complete by itself. Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance." (Bṛhad-āraṇyaka Upaniṣad 5.1) It is most apparent that nondevotees violate the rules and regulations of devotional service to equate the whole cosmic manifestation, which is the external feature of Viṣṇu, with the Supreme Personality of Godhead, who is the controller of māyā, or with His quadruple expansions. The equalization of māyā and spirit, or māyā and the Lord, is a sign of atheism. The cosmic creation, which manifests life in forms from Brahmā to the ant, is the external feature of the Supreme Lord. It comprises one fourth of the Lord's energy, as confirmed in the *Bhagavad-gītā* (ekāṁśena sthito jagat). The cosmic manifestation of the illusory energy is material nature, and everything within material nature is made of matter. Therefore, one should not try to compare the expansions of material nature to the catur-vyūha, the quadruple expansions of the Personality of Godhead, but unfortunately the Māyāvādī school unreasonably attempts to do this.





(4) To answer Śaṅkarācārya's commentary on *Vedānta-sūtra* 2.2.45, the substance of the transcendental qualities and their spiritual nature is described in the Laghu-bhāgavatāmṛta (Pūrva 5.208-214) as follows: "Some say that transcendence must be void of all qualities because qualities are manifested only in matter. According to them, all qualities are like temporary, flickering mirages. But this is not acceptable. Since the Supreme Personality of Godhead is absolute, His qualities are nondifferent from Him. His form, name, qualities and everything else pertaining to Him are as spiritual as He is. Every qualitative expansion of the absolute Personality of Godhead is identical with Him. Since the Absolute Truth, the Personality of Godhead, is the reservoir of all pleasure, all the transcendental qualities that expand from Him are also reservoirs of pleasure. This is confirmed in the scripture known as Brahma-tarka, which states that the Supreme Lord Hari is qualified by Himself, and therefore Viṣṇu and His pure devotees and their transcendental qualities cannot be different from their persons. In the *Viṣṇu Purāṇa* Lord Viṣṇu is worshiped in the following words: 'Let the Supreme Personality of Godhead be merciful toward us. His existence is never infected by material qualities.' In the same *Viṣṇu Purāṇa* it is also said that all the qualities attributed to the Supreme Lord, such as knowledge, opulence, beauty, strength and influence, are known to be nondifferent from Him. This is also confirmed in the *Padma Purāṇa*, which explains that whenever the Supreme Lord is described as having no qualities, this should be understood to indicate that He is devoid of material qualities. In the First Chapter of *Śrīmad-Bhāgavatam* (1.16.29) it is said: 'O Dharma, protector of religious principles, all noble and sublime qualities are eternally manifested in the person of Kṛṣṇa, and devotees and transcendentalists who aspire to become faithful also desire to possess such transcendental qualities.' " It is therefore to be understood that Lord Śrī Kṛṣṇa, the transcendental form of absolute bliss, is the fountainhead of all pleasurable transcendental qualities and inconceivable potencies. In this connection we may recommend references to *Śrīmad-Bhāgavatam*, Third Canto, Chapter Twenty-Six, verses 21, 25, 27 and 28.



Śrīpāda Rāmānujācārya has also refuted the arguments of Śaṅkara in his own commentary on the *Vedānta-sūtra*, which is known as the Śrī-bhāṣya: "Śrīpāda Śaṅkarācārya has tried to equate the Pañcarātras with the philosophy of the atheist Kapila, and thus he has tried to prove that the Pañcarātras contradict the Vedic injunctions. The Pañcarātras state that the personality of jīva called Saṅkarṣaṇa has emerged from Vāsudeva, the supreme cause of all causes, that Pradyumna, the mind, has come from Saṅkarṣaṇa, and that Aniruddha, the ego, has come from Pradyumna. But one cannot say that the living entity (jīva) takes birth or is created, for such a statement is against the injunction of the *Vedas*. As stated in the Kaṭha Upaniṣad (2.18), living entities, as individual spiritual souls, can have neither birth nor death. All Vedic literature declares that the living entities are eternal. Therefore when it is said that Saṅkarṣaṇa is jīva, this indicates that He is the predominating Deity of the living entities. Similarly, Pradyumna is the predominating Deity of the mind, and Aniruddha is the predominating Deity of the ego.



"It has been said that Pradyumna, the mind, was produced from Saṅkarṣaṇa. But if Saṅkarṣaṇa were a living entity, this could not be accepted, because a living entity cannot be the cause of the mind. The Vedic injunctions state that everything-including life, mind and the senses-comes from the Supreme Personality of Godhead. It is impossible for the mind to be produced by a living entity, for the *Vedas* state that everything comes from the Absolute Truth, the Supreme Lord.



"Saṅkarṣaṇa, Pradyumna and Aniruddha have all the potent features of the absolute Personality of Godhead, according to the revealed scriptures, which contain undeniable facts that no one can refute. Therefore these quadruple forms are never to be considered ordinary living beings. Each of Them is a plenary expansion of the Absolute Godhead, and thus each is identical with the Supreme Lord in knowledge, opulence, energy, influence, prowess and potencies. The evidence of Pañcarātra cannot be neglected. Only untrained persons who have not genuinely studied the Pañcarātras think that the Pañcarātras contradict the śrutis regarding the birth or beginning of the living entity. In this connection, we must accept the verdict of *Śrīmad-Bhāgavatam*, which says: 'The absolute Personality of Godhead, who is known as Vāsudeva and who is very affectionate toward His surrendered devotees, expands Himself in quadruple forms who are subordinate to Him and at the same time identical with Him in all respects.' The Pauṣkara-saṁhitā states: 'The scriptures that recommend that brāhmaṇas worship the quadruple forms of the Supreme Personality of Godhead are called āgamas [authorized works of Vedic literature].' In all Vaiṣṇava literature it is said that worshiping these quadruple forms is as good as worshiping the Supreme Personality of Godhead Vāsudeva, who in His different expansions, complete in six opulences, can accept offerings from His devotees of the results of their prescribed duties. Worshiping the expansions for pastimes, such as Nṛsiṁha, Rāma, Śeṣa and Kūrma, promotes one to the worship of the Saṅkarṣaṇa quadruple. From that position one is raised to the platform of worshiping Vāsudeva, the Supreme Brahman. In the Pauṣkara-saṁhitā it is said: 'If one fully worships according to the regulative principles, one can attain the Supreme Personality of Godhead, Vāsudeva.' It is to be accepted that Saṅkarṣaṇa, Pradyumna and Aniruddha are as good as Lord Vāsudeva, for They all have inconceivable power and can accept transcendental forms like Vāsudeva. Saṅkarṣaṇa, Pradyumna and Aniruddha are never born, but They can manifest Themselves in various incarnations before the eyes of pure devotees. This is the conclusion of all Vedic literature. That the Lord can manifest Himself before His devotees by His inconceivable power is not against the teaching of the Pañcarātra. Since Saṅkarṣaṇa, Pradyumna and Aniruddha are actually the predominating Deities of all living entities, the total mind and the total ego, the descriptions of Saṅkarṣaṇa, Pradyumna and Aniruddha as jīva, mind and ego are never contradictory to the statements of the scriptures. These names identify these Deities, just as the terms 'sky' and 'light' sometimes identify the Absolute Brahman.



"The scriptures completely deny the birth or production of the living entity. In the Parama-saṁhitā it is described that material nature, which is used for others' purposes, is factually inert and always subject to transformation. The field of material nature is the arena of the activities of fruitive actors, and since the material field is externally related with the Supreme Personality of Godhead, it is also eternal. In every saṁhitā, the jīva (living entity) has been accepted as eternal, and in the Pañcarātra the birth of the jīva is completely denied. Anything that is produced must also be annihilated. Therefore if we accept the birth of the living entity, we also have to accept his annihilation. But since the Vedic literature says that the living entity is eternal, one should not think the living being to be produced at a certain time. In the beginning of the Parama-saṁhitā it is definitely stated that the face of material nature is constantly changeable. Therefore 'beginning,' 'annihilation' and all such terms are applicable only in the material nature.



"Considering all these points, one should understand that Śaṅkarācārya's statement that Saṅkarṣaṇa is born as a jīva is completely against the Vedic statements. His assertions are completely refuted by the above arguments. In this connection the commentary of Śrīdhara Svāmī on *Śrīmad-Bhāgavatam* (3.1.34) is very helpful."



For a detailed refutation of Śaṅkarācārya's arguments to prove Saṅkarṣaṇa an ordinary living being, one may refer to Śrīmat Sudarśanācārya's commentary on Śrī-bhāṣya, which is known as the Śruta-prakāśikā.



The original quadruple forms Kṛṣṇa, Baladeva, Pradyumna and Aniruddha expand into another quadruple, which is present in the Vaikuṇṭha planets of the spiritual sky. Therefore the quadruple forms in the spiritual sky are the second manifestation of the original quadruple in Dvārakā. As explained above, Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are all changeless, transcendental plenary expansions of the Supreme Lord who have no relation to the material modes. The Saṅkarṣaṇa form in the second quadruple is not only a representation of Balarāma but also the original cause of the Causal Ocean, where Kāraṇodakaśāyī Viṣṇu lies asleep, breathing out the seeds of innumerable universes.



In the spiritual sky there is a spiritual creative energy technically called śuddha-sattva, which is a pure spiritual energy that sustains all the Vaikuṇṭha planets with the full opulences of knowledge, wealth, prowess, etc. All these actions of śuddha-sattva display the potencies of Mahā-saṅkarṣaṇa, who is the ultimate reservoir of all individual living entities who are suffering in the material world. When the cosmic creation is annihilated, the living entities, who are indestructible by nature, rest in the body of Mahā-saṅkarṣaṇa. Saṅkarṣaṇa is therefore sometimes called the total jīva. As spiritual sparks, the living entities have the tendency to be inactive in the association of material energy, just as sparks of a fire have the tendency to be extinguished as soon as they leave the fire. The spiritual nature of the living being can be rekindled, however, in association with the Supreme Being. Because the living being can appear either in matter or in spirit, the jīva is called the marginal potency.



Saṅkarṣaṇa is the origin of Kāraṇa Viṣṇu, who is the original form who creates the universes, and that Saṅkarṣaṇa is but a plenary expansion of Śrī Nityānanda Rāma.





TEXT 42





tāṅhā ye rāmera rūpa--mahā-saṅkarṣaṇa



cic-chakti-āśraya tiṅho, kāraṇera kāraṇa



SYNONYMS



*tāṅhā*-there; *ye*-which; *rāmera rūpa*-the personal feature of Balarāma; *mahā*-saṅkarṣaṇa-Mahā-saṅkarṣaṇa; *cit-śakti-āśraya*-the shelter of the spiritual potency; *tiṅho*-He; *kāraṇera kāraṇa*-the cause of all causes.



TRANSLATION



There the personal feature of Balarāma called Mahā-saṅkarṣaṇa is the shelter of the spiritual energy. He is the primary cause, the cause of all causes.





TEXT 43





cic-chakti-vilāsa eka--'śuddha-sattva' nāma



śuddha-sattva-maya yata vaikuṇṭhādi-dhāma



SYNONYMS



*cit-śakti*-vilāsa-pastimes in the spiritual energy; *eka*-one; *śuddha*-sattva nāma-named śuddha-sattva, pure existence, free from material contamination; *śuddha-sattva-maya*-of purely spiritual existence; *yata*-all; *vaikuṇṭha-ādi-dhāma*-the spiritual planets, known as Vaikuṇṭhas.



TRANSLATION



One variety of the pastimes of the spiritual energy is described as pure goodness [viśuddha-sattva]. It comprises all the abodes of Vaikuṇṭha.





TEXT 44





ṣaḍ-vidhaiśvarya tāṅhā sakala cinmaya



saṅkarṣaṇera vibhūti saba, jāniha niścaya



SYNONYMS



*ṣaṭ*-vidha-aiśvarya-six kinds of opulences; *tāṅhā*-there; *sakala cit*-maya-everything spiritual; *saṅkarṣaṇera*-of Lord Saṅkarṣaṇa; *vibhūti saba*-all different opulences; *jāniha niścaya*-know certainly.



TRANSLATION



The six attributes are all spiritual. Know for certain that they are all manifestations of the opulence of Saṅkarṣaṇa.





TEXT 45





'jīva'-nāma taṭasthākhya eka śakti haya



mahā-saṅkarṣaṇa--saba jīvera āśraya



SYNONYMS



*jīva*-the living entity; *nāma*-named; *taṭa*-sthā-ākhya-known as the marginal potency; *eka*-one; *śakti*-energy; *haya*-is; *mahā-saṅkarṣaṇa*-of the name Mahā-saṅkarṣaṇa; *saba*-all; *jīvera*-of living entities; *āśraya*-the shelter.



TRANSLATION



There is one marginal potency, known as the jīva. Mahā-saṅkarṣaṇa is the shelter of all jīvas.





TEXT 46





yāṅhā haite viśvotpatti, yāṅhāte pralaya



sei puruṣera saṅkarṣaṇa samāśraya



SYNONYMS



*yāṅhā haite*-from whom; *viśva-utpatti*-the creation of the material cosmic manifestation; *yāṅhāte*-in whom; *pralaya*-merging; *sei puruṣera*-of that Supreme Personality of Godhead; *saṅkarṣaṇa*-of the name Saṅkarṣaṇa; *samāśraya*-the original shelter.



TRANSLATION



Saṅkarṣaṇa is the original shelter of the puruṣa, from whom this world is created and in whom it is dissolved.





TEXT 47





sarvāśraya, sarvādbhuta, aiśvarya apāra



'ananta' kahite nāre mahimā yāṅhāra



SYNONYMS



*sarva-āśraya*-the shelter of everything; *sarva*-adbhuta-wonderful in every respect; *aiśvarya*-opulences; *apāra*-unfathomed; *ananta*-Ananta Śeṣa; *kahite nāre*-cannot speak; *mahimā yāṅhāra*-the glories of whom.



TRANSLATION



He [Saṅkarṣaṇa] is the shelter of everything. He is wonderful in every respect, and His opulences are infinite. Even Ananta cannot describe His glory.





TEXT 48





turīya, viśuddha-sattva, 'saṅkarṣaṇa' nāma



tiṅho yāṅra aṁśa, sei nityānanda-rāma



SYNONYMS



*turīya*-transcendental; *viśuddha*-sattva-pure existence; *saṅkarṣaṇa nāma*-named Saṅkarṣaṇa; *tiṅho yāṅra aṁśa*-of whom that Saṅkarṣaṇa is also a partial expansion; *sei nityānanda-rāma*-that person is known as Balarāma or Nityānanda.



TRANSLATION



That Saṅkarṣaṇa, who is transcendental pure goodness, is a partial expansion of Nityānanda Balarāma.





TEXT 49





aṣṭama ślokera kaila saṅkṣepe vivaraṇa



navama ślokera artha śuna diyā mana



SYNONYMS



*aṣṭama*-eighth; *ślokera*-of the verse; *kaila*-I have done; *saṅkṣepe*-in brief; *vivaraṇa*-description; *navama*-the ninth; *ślokera*-of the verse; *artha*-the meaning; *śuna*-please hear; *diyā mana*-with mental attention.



TRANSLATION



I have briefly explained the eighth verse. Now please listen with attention as I explain the ninth verse.





TEXT 50





māyā-bhartājāṇḍa-saṅghāśrayāṅgaḥ



śete sākṣāt kāraṇāmbhodhi-madhye



yasyaikāṁśaḥ śrī-pumān ādi-devas



taṁ śrī-nityānanda-rāmaṁ prapadye



SYNONYMS



*māyā-bhartā*-the master of the illusory energy; *aja-aṇḍa-saṅgha*-of the multitude of universes; *āśraya*-the shelter; *aṅgaḥ*-whose body; *śete*-He lies; *sākṣāt*-directly; *kāraṇa-ambhodhi-madhye*-in the midst of the Causal Ocean; *yasya*-whose; *eka-aṁśaḥ*-one portion; *śrī-pumān*-the Supreme Person; *ādi-devaḥ*-the original puruṣa incarnation; *tam*-to Him; *śrī-nityānanda-rāmam*-to Lord Balarāma in the form of Lord Nityānanda; *prapadye*-I surrender.



TRANSLATION



I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, whose partial representation called Kāraṇodakaśāyī Viṣṇu, lying on the Kāraṇa Ocean, is the original puruṣa, the master of the illusory energy, and the shelter of all the universes.





TEXT 51





vaikuṇṭha-bāhire yei jyotir-maya dhāma



tāhāra bāhire 'kāraṇārṇava' nāma



SYNONYMS



*vaikuṇṭha*-bāhire-outside the Vaikuṇṭha planets; *yei*-that; *jyotiḥ*-maya dhāma-impersonal Brahman effulgence; *tāhāra bāhire*-outside that effulgence; *kāraṇa-arṇava nāma*-an ocean called Kāraṇa.



TRANSLATION



Outside the Vaikuṇṭha planets is the impersonal Brahman effulgence, and beyond that effulgence is the Kāraṇa Ocean, or Causal Ocean.



PURPORT



The impersonal glowing effulgence known as impersonal Brahman is the outer space of the Vaikuṇṭha planets in the spiritual sky. Beyond that impersonal Brahman is the great Causal Ocean, which lies between the material and spiritual skies. The material nature is a by-product of this Causal Ocean.





Kāraṇodakaśāyī Viṣṇu, who lies on the Causal Ocean, creates the universes merely by glancing upon material nature. Therefore Kṛṣṇa personally has nothing to do with the material creation. The *Bhagavad-gītā* confirms that the Lord glances over material nature and thus she produces the many material universes. Neither Kṛṣṇa in Goloka nor Nārāyaṇa in Vaikuṇṭha comes directly in contact with the material creation. They are completely aloof from the material energy.



It is the function of Mahā-saṅkarṣaṇa in the form of Kāraṇodakaśāyī Viṣṇu to glance over the material creation, which is situated beyond the limits of the Causal Ocean. Material nature is connected with the Personality of Godhead by His glance over her and nothing more. It is said that she is impregnated by the energy of His glance. The material energy, māyā, never even touches the Causal Ocean, for the Lord's glance focuses upon her from a great distance away.



The glancing power of the Lord agitates the entire cosmic energy, and thus its actions begin at once. This indicates that matter, however powerful she may be, has no power by herself. Her activity begins by the grace of the Lord, and then the entire cosmic creation is manifested in a systematic way. The example of a woman's conception can help us understand this subject to a certain extent. The mother is passive, but the father puts his energy within the mother, and thus she conceives. She supplies the ingredients for the birth of the child in her womb. Similarly, the Lord activates material nature, which then supplies the ingredients for cosmic development.



Material nature has two different phases. The aspect called pradhāna supplies the material ingredients for cosmic development, and the aspect called māyā causes the manifestation of her ingredients, which are temporary, like foam in the ocean. In reality, the temporary manifestations of material nature are originally caused by the spiritual glance of the Lord. The Personality of Godhead is the direct, or remote, cause of creation, and material nature is the indirect, or immediate, cause. Materialistic scientists, puffed-up by the magical changes their so-called inventions have brought about, cannot see the real potency of Godhead behind matter. Therefore the jugglery of science is gradually leading people to a godless civilization at the cost of the goal of human life. Having missed the goal of life, materialists run after self-sufficiency, not knowing that material nature is already self-sufficient by the grace of God. Thus creating a colossal hoax in the name of civilization, they create an imbalance in the natural self-sufficiency of material nature.



To think of material nature as all in all, not knowing the original cause, is ignorance. Lord Caitanya appeared in order to dissipate this darkness of ignorance by igniting the spark of spiritual life that can, by His causeless mercy, enlighten the entire world.



To explain how māyā acts by Kṛṣṇa's power, the author of Śrī *Caitanya-caritāmṛta* gives the example that an iron rod in a fire, although it is not fire, becomes red-hot and acts like fire itself. Similarly, all the actions and reactions of material nature are not actually the work of material nature but are actions and reactions of the energy of the Supreme Lord manifested through matter. The power of electricity is transmitted through the medium of copper, but this does not mean that the copper is electricity. The power is generated at a powerhouse under the control of an expert living being. Similarly, behind all the jugglery of the natural laws is a great living being, who is a person like the mechanical engineer in the powerhouse. It is by His intelligence that the entire cosmic creation moves in a systematic way.



The modes of nature that directly cause material actions are also originally activated by Nārāyaṇa. A simple example will explain how this is so: When a potter manufactures a pot from clay, the potter's wheel, his tools and the clay are the immediate causes of the pot, but the potter is the chief cause. Similarly, Nārāyaṇa is the chief cause of all material creations, and the material energy supplies the ingredients of matter. Therefore without Nārāyaṇa, all other causes are useless, just as the potter's wheel and tools are useless without the potter himself. Since materialistic scientists ignore the Personality of Godhead, it is as if they were concerned with the potter's wheel and its rotation, the potter's tools and the ingredients for the pots, but had no knowledge of the potter himself. Therefore modern science has created an imperfect, godless civilization that is in gross ignorance of the ultimate cause. Scientific advancement should have a great goal to attain, and that great goal should be the Personality of Godhead. In the *Bhagavad-gītā* it is said that after conducting research for many, many births, great men of knowledge who stress the importance of experimental thought can know the Personality of Godhead, who is the cause of all causes. When one knows Him perfectly, one surrenders unto Him and then becomes a mahātmā.





TEXT 52





vaikuṇṭha beḍiyā eka āche jala-nidhi



ananta, apāra--tāra nāhika avadhi



SYNONYMS



*vaikuṇṭha*-the spiritual planets of Vaikuṇṭha; *beḍiyā*-surrounding; *eka*-one; *āche*-there is; *jala*-nidhi-ocean of water; *ananta*-unlimited; *apāra*-unfathomed; *tāra*-of that; *nāhika*-no; *avadhi*-limitation.



TRANSLATION



Surrounding Vaikuṇṭha is a mass of water that is endless, unfathomed and unlimited.





TEXT 53





vaikuṇṭhera pṛthivy-ādi sakala cinmaya



māyika bhūtera tathi janma nāhi haya



SYNONYMS



*vaikuṇṭhera*-of the spiritual world; *pṛthivī-ādi*-earth, water, etc.; *sakala*-all; *cit*-maya-spiritual; *māyika*-material; *bhūtera*-of elements; *tathi*-there; *janma*-generation; *nāhi haya*-there is not.



TRANSLATION



The earth, water, fire, air and ether of Vaikuṇṭha are all spiritual. Material elements are not found there.





TEXT 54





cinmaya-jala sei parama kāraṇa



yāra eka kaṇā gaṅgā patita-pāvana



SYNONYMS



*cit*-maya-spiritual; *jala*-water; *sei*-that; *parama kāraṇa*-original cause; *yāra*-of which; *eka*-one; *kaṇā*-drop; *gaṅgā*-the sacred Ganges; *patita-pāvana*-the deliverer of fallen souls.



TRANSLATION



The water of the Kāraṇa Ocean, which is the original cause, is therefore spiritual. The sacred Ganges, which is but a drop of it, purifies the fallen souls.





TEXT 55





sei ta' kāraṇārṇave sei saṅkarṣaṇa



āpanāra eka aṁśe karena śayana



SYNONYMS



*sei*-that; *ta'*-certainly; *kāraṇa-arṇave*-in the ocean of cause, or Causal Ocean; *sei*-that; *saṅkarṣaṇa*-Lord Saṅkarṣaṇa; *āpanāra*-of His own; *eka*-one; *aṁśe*-by the part; *karena śayana*-lies down.



TRANSLATION



In that ocean lies one plenary portion of Lord Saṅkarṣaṇa.





TEXT 56





mahat-sraṣṭā puruṣa, tiṅho jagat-kāraṇa



ādya-avatāra kare māyāya īkṣaṇa



SYNONYMS



*mahat-sraṣṭā*-the creator of the total material energy; *puruṣa*-the person; *tiṅho*-He; *jagat-kāraṇa*-the cause of the material cosmic manifestation; *ādya*-original; *avatāra*-incarnation; *kare*-does; *māyāya*-over the material energy; *īkṣaṇa*-glance.



TRANSLATION



He is known as the first puruṣa, the creator of the total material energy. He, the cause of the universes, the first incarnation, casts His glance over māyā.





TEXT 57





māyā-śakti rahe kāraṇābdhira bāhire



kāraṇa-samudra māyā paraśite nāre



SYNONYMS



*māyā-śakti*-material energy; *rahe*-remains; *kāraṇa-abdhira*-to the Causal Ocean; *bāhire*-external; *kāraṇa-samudra*-the Causal Ocean; *māyā*-material energy; *paraśite nāre*-cannot touch.



TRANSLATION



Māyā-śakti resides outside the Causal Ocean. Māyā cannot touch its waters.





TEXT 58





sei ta' māyāra dui-vidha avasthiti



jagatera upādāna 'pradhāna', prakṛti



SYNONYMS



*sei*-that; *ta'*-certainly; *māyāra*-of the material energy; *dui*-vidha-two varieties; *avasthiti*-existence; *jagatera*-of the material world; *upādāna*-the ingredients; *pradhāna*-named pradhāna; *prakṛti*-material nature.



TRANSLATION



Māyā has two varieties of existence. One is called pradhāna or prakṛti. It supplies the ingredients of the material world.



PURPORT



Māyā, the external energy of the Supreme Personality of Godhead, is divided into two parts. Māyā is the cause and the ingredient of the cosmic manifestation. As the cause of the cosmic manifestation she is known as māyā, and as the agent supplying the ingredients of the cosmic manifestation she is known as pradhāna. An explicit description of these divisions of external energy is given in *Śrīmad-Bhāgavatam* (11.24.1-4). Elsewhere in *Śrīmad-Bhāgavatam* (10.63.26) the ingredients and cause of the material cosmic manifestation are described as follows:





kālo daivaṁ karma jīvaḥ svabhāvo

dravyaṁ kṣetraṁ prāṇa ātmā vikāraḥ

tat-saṅghāto bīja-roha-pravāhas

tvan-māyaiṣā tan-niṣedhaṁ prapadye



"O my Lord! Time, activity, providence and nature are four parts of the causal aspect [māyā] of the external energy. The conditioned vital force, the subtle material ingredients called the dravya, and material nature (which is the field of activity where the false ego acts as the soul), as well as the eleven senses and five elements (earth, water, fire, air and ether), which are the sixteen ingredients of the body-these are the ingredient aspect of māyā. The body is generated from activity, and activity is generated from the body, just as a tree is generated from a seed that is generated from a tree. This reciprocal cause and effect is called māyā. My dear Lord, You can save me from this cycle of cause and effect. I worship Your lotus feet."





Although the living entity is primarily related to the causal portion of māyā, he is nevertheless conducted by the ingredients of māyā. Three forces work in the causal portion of māyā: knowledge, desire and activity. The material ingredients are a manifestation of māyā as pradhāna. In other words, when the three qualities of māyā are in a dormant stage, they exist as prakṛti, avyakta or pradhāna. The word avyakta, referring to the nonmanifest, is another name of pradhāna. In the avyakta stage, material nature is without varieties. Varieties are manifested by the pradhāna portion of māyā. The word pradhāna is therefore more important than avyakta or prakṛti.





TEXT 59





jagat-kāraṇa nahe prakṛti jaḍa-rūpā



śakti sañcāriyā tāre kṛṣṇa kare kṛpā



SYNONYMS



*jagat*-of the material world; *kāraṇa*-the cause; *nahe*-cannot be; *prakṛti*-the material nature; *jaḍa*-rūpā-dull, without action; *śakti*-energy; *sañcāriyā*-infusing; *tāre*-unto the dull material nature; *kṛṣṇa*-Lord Kṛṣṇa; *kare*-shows; *kṛpā*-mercy.



TRANSLATION



Because prakṛti is dull and inert, it cannot actually be the cause of the material world. But Lord Kṛṣṇa shows His mercy by infusing His energy into the dull, inert material nature.





TEXT 60





kṛṣṇa-śaktye prakṛti haya gauṇa kāraṇa



agni-śaktye lauha yaiche karaye jāraṇa



SYNONYMS



*kṛṣṇa-śaktye*-by the energy of Kṛṣṇa; *prakṛti*-the material nature; *haya*-becomes; *gauṇa*-indirect; *kāraṇa*-cause; *agni-śaktye*-by the energy of fire; *lauha*-iron; *yaiche*-just as; *karaye*-becomes; *jāraṇa*-powerful or red-hot.



TRANSLATION



Thus prakṛti, by the energy of Lord Kṛṣṇa, becomes the secondary cause, just as iron becomes red-hot by the energy of fire.





TEXT 61





ataeva kṛṣṇa mūla-jagat-kāraṇa



prakṛti--kāraṇa yaiche ajā-gala-stana



SYNONYMS



*ataeva*-therefore; *kṛṣṇa*-Lord Kṛṣṇa; *mūla*-original; *jagat-kāraṇa*-the cause of the cosmic manifestation; *prakṛti*-material nature; *kāraṇa*-cause; *yaiche*-exactly like; *ajā*-gala-stana-nipples on the neck of a goat.



TRANSLATION



Therefore Lord Kṛṣṇa is the original cause of the cosmic manifestation. Prakṛti is like the nipples on the neck of a goat, for they cannot give any milk.



PURPORT



The external energy, composed of pradhāna or prakṛti as the ingredient-supplying portion and māyā as the causal portion, is known as māyā-śakti. Inert material nature is not the actual cause of the material manifestation, for Kāraṇārṇavaśāyī, Mahā-Viṣṇu, the plenary expansion of Kṛṣṇa, activates all the ingredients. It is in this way that material nature has the power to supply the ingredients. The example given is that iron has no power to heat or burn, but after coming in contact with fire the iron becomes red-hot and can then diffuse heat and burn other things. Material nature is like iron, for it has no independence to act without the touch of Viṣṇu, who is compared to fire. Lord Viṣṇu activates material nature by the power of His glance, and then the ironlike material nature becomes a material-supplying agent just as iron made red-hot becomes a burning agent. Material nature cannot independently become an agent for supplying the material ingredients. This is more clearly explained by Śrī Kapiladeva, an incarnation of Godhead, in *Śrīmad-Bhāgavatam* (3.28.40):





yatholmukād visphuliṅgād

dhūmād vāpi sva-sambhavāt

apy ātmatvenābhimatād

yathāgniḥ pṛthag ulmukāt



"Although smoke, flaming wood, and sparks are all considered together as ingredients of a fire, the flaming wood is nevertheless different from the fire, and the smoke is different from the flaming wood." The material elements (earth, water, fire, etc.) are like smoke, the living entities are like sparks, and material nature as pradhāna is like the flaming wood. But all of them together are recipients of power from the Supreme Personality of Godhead and are thus able to manifest their individual capacities. In other words, the Supreme Personality of Godhead is the origin of all manifestations. Material nature can supply only when it is activated by the glance of the Supreme Personality of Godhead.





Just as a woman can deliver a child after being impregnated by the semen of a man, so material nature can supply the material elements after being glanced upon by Mahā-Viṣṇu. Therefore pradhāna cannot be independent of the superintendence of the Supreme Personality of Godhead. This is confirmed in the *Bhagavad-gītā* (9.10): mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram. Prakṛti, the total material energy, works under the superintendence of the Lord. The original source of the material elements is Kṛṣṇa. Therefore the attempt of the atheistic Sāṅkhya philosophers to consider material nature the source of these elements, forgetting Kṛṣṇa, is useless, like trying to get milk from the nipplelike bumps of skin hanging on the neck of a goat.





TEXT 62





māyā-aṁśe kahi tāre nimitta-kāraṇa



seha nahe, yāte kartā-hetu--nārāyaṇa



SYNONYMS



*māyā-aṁśe*-to the other portion of the material nature; *kahi*-I say; *tāre*-unto her; *nimitta*-kāraṇa-immediate cause; *seha nahe*-that cannot be; *yāte*-because; *kartā-hetu*-the original cause; *nārāyaṇa*-Lord Nārāyaṇa.



TRANSLATION



The māyā aspect of material nature is the immediate cause of the cosmic manifestation. But it also cannot be the real cause, for the original cause is Lord Nārāyaṇa.





TEXT 63





ghaṭera nimitta-hetu yaiche kumbhakāra



taiche jagatera kartā--puruṣāvatāra



SYNONYMS



*ghaṭera*-of the earthen pot; *nimitta*-hetu-original cause; *yaiche*-just as; *kumbhakāra*-the potter; *taiche*-similarly; *jagatera kartā*-the creator of the material world; *puruṣa-avatāra*-the puruṣa incarnation, or Kāraṇārṇavaśāyī Viṣṇu.



TRANSLATION



Just as the original cause of an earthen pot is the potter, so the creator of the material world is the first puruṣa incarnation [Kāraṇārṇavaśāyī Viṣṇu].





TEXT 64





kṛṣṇa--kartā, māyā tāṅra karena sahāya



ghaṭera kāraṇa--cakra-daṇḍādi upāya



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *kartā*-the creator; *māyā*-material energy; *tāṅra*-His; *karena*-does; *sahāya*-assistance; *ghaṭera kāraṇa*-the cause of the earthen pot; *cakra-daṇḍa-ādi*-the wheel, the rod, and so on; *upāya*-instruments.



TRANSLATION



Lord Kṛṣṇa is the creator, and māyā only helps Him as an instrument, just like the potter's wheel and other instruments, which are the instrumental causes of a pot.





TEXT 65





dūra haite puruṣa kare māyāte avadhāna



jīva-rūpa vīrya tāte karena ādhāna



SYNONYMS



*dūra haite*-from a distance; *puruṣa*-the Supreme Personality of Godhead; *kare*-does; *māyāte*-unto the material energy; *avadhāna*-glancing over; *jīva-rūpa*-the living entities; *vīrya*-seed; *tāte*-in her; *karena*-does; *ādhāna*-impregnation.



TRANSLATION



The first puruṣa casts His glance at māyā from a distance, and thus He impregnates her with the seed of life in the form of the living entities.





TEXT 66





eka aṅgābhāse kare māyāte milana



māyā haite janme tabe brahmāṇḍera gaṇa



SYNONYMS



*eka*-one; *aṅga-ābhāse*-bodily reflection; *kare*-does; *māyāte*-in the material energy; *milana*-mixture; *māyā*-the material energy; *haite*-from; *janme*-grows; *tabe*-then; *brahma-aṇḍera gaṇa*-the groups of universes.



TRANSLATION



The reflected rays of His body mix with māyā, and thus māyā gives birth to myriads of universes.



PURPORT



The Vedic conclusion is that the cosmic manifestation visible to the eyes of the conditioned soul is caused by the Absolute Truth, the Personality of Godhead, through the exertion of His specific energies, although in the conclusion of atheistic deliberations this manifested cosmic exhibition is attributed to material nature. The energy of the Absolute Truth is exhibited in three ways: spiritual, material and marginal. The Absolute Truth is identical with His spiritual energy. Only when contacted by the spiritual energy can the material energy work and the temporary material manifestations thus appear active. In the conditioned state the living entities of the marginal energy are a mixture of spiritual and material energies. The marginal energy is originally under the control of the spiritual energy, but, under the control of the material energy, the living entities have been wandering in forgetfulness within the material world since time immemorial.





The conditioned state is caused by misuse of the individual independence of the spiritual platform, for this separates the living entity from the association of the spiritual energy. But when the living entity is enlightened by the grace of the Supreme Lord or His pure devotee and becomes inclined to revive his original state of loving service, he is on the most auspicious platform of eternal bliss and knowledge. The marginal jīva, or living entity, misuses his independence and becomes averse to the eternal service attitude when he independently thinks he is not energy but the energetic. This misconception of his own existence leads him to the attitude of lording it over material nature.



Material nature appears to be just the opposite of the spiritual energy. The fact is that the material energy can work only when in contact with the spiritual energy. Originally the energy of Kṛṣṇa is spiritual, but it works in diverse ways, like electrical energy, which can exhibit the functions of refrigerating or heating through its manifestations in different ways. The material energy is spiritual energy covered by a cloud of illusion, or māyā. Therefore, the material energy is not self-sufficient in working. Kṛṣṇa invests His spiritual energy into material energy, and then it can act, just as iron can act like fire after being heated by fire. The material energy can act only when empowered by the spiritual energy.



When covered by the cloud of material energy, the living entity, who is also a spiritual energy of the Supreme Personality of Godhead, forgets about the activities of the spiritual energy and considers all that happens in the material manifestation to be wonderful. But a person who is engaged in devotional service in full Kṛṣṇa consciousness and who is therefore already situated in the spiritual energy can understand that the material energy has no independent powers: whatever actions are going on are due to the help of the spiritual energy. The material energy, which is a perverted form of the spiritual energy, presents everything pervertedly, thus causing misconceptions and duality. Material scientists and philosophers conditioned by the spell of material nature suppose that material energy acts automatically, and therefore they are frustrated, like an illusioned person who tries to get milk from the nipplelike bunches of skin on the neck of a goat. As there is no possibility of getting milk from these bunches of skin, there is similarly no possibility that anyone will be successful in understanding the original cause of creation by forwarding theories produced by the material energy. Such an attempt is a manifestation of ignorance.



The material energy of the Supreme Personality of Godhead is called māyā, or illusion, because in two capacities (by supplying the material elements and by causing the material manifestation) it makes the conditioned soul unable to understand the real truth of creation. When a living entity is liberated, however, from the conditioned life of matter, he can understand the two different activities of material nature, namely covering and bewildering.



The origin of creation is the Supreme Personality of Godhead. As confirmed in the *Bhagavad-gītā* (9.10), the cosmic manifestation is working under the direction of the Supreme Lord, who invests the material energy with three material qualities. Agitated by these qualities, the elements supplied by the material energy produce varieties of things, just as an artist produces varieties of pictures by mixing the three colors red, yellow and blue. Yellow represents the quality of goodness, red represents passion, and blue represents ignorance. Therefore the colorful material creation is but an interaction of these three qualities, represented in eighty-one varieties of mixtures (3 x 3 equaling 9, 9 x 9 thus equaling 81). Deluded by material energy, the conditioned soul, enamored by these eighty-one varieties of manifestation, wants to lord it over material energy, just as a moth wants to enjoy a fire. This illusion is the net result of the conditioned soul's forgetfulness of his eternal relationship with the Supreme personality of Godhead. When conditioned, the soul is impelled by the material energy to engage in sense gratification, whereas one enlightened by the spiritual energy engages himself in the service of the Supreme Lord in his eternal relationship.



Kṛṣṇa is the original cause of the spiritual world, and He is the covered cause of the material manifestation. He is also the original cause of the marginal potency, the living entities. He is both the leader and maintainer of the living entities, who are called the marginal potency because they can act under the protection of the spiritual energy or under the cover of the material energy. With the help of the spiritual energy we can understand that independence is visible only in Kṛṣṇa, who by His inconceivable energy is able to act in any way He likes.



The Supreme Personality of Godhead is the Absolute Whole, and the living entities are parts of the Absolute Whole. This relationship of the Supreme Personality of Godhead and the living entities is eternal. One should never mistakenly think that the spiritual whole can be divided into small parts by the small material energy. The *Bhagavad-gītā* does not support this Māyāvāda theory. Rather, it clearly states that the living entities are eternally small fragments of the supreme spiritual whole. As a part can never be equal with the whole, so a living entity, as a minute fragment of the spiritual whole, cannot be equal at any time to the Supreme Whole, the absolute Personality of Godhead. Although the Supreme Lord and the living entities are quantitatively related as the whole and the parts, the parts are nevertheless qualitatively one with the whole. Thus the living entities, although always qualitatively one with the Supreme Lord, are in a relative position. The Supreme Personality of Godhead is the controller of everything, and the living entities are always controlled, either by the spiritual energy or by the material energy. Therefore a living entity can never become the controller of material or spiritual energies. The natural position of the living being is always as a subordinate of the Supreme Personality of Godhead. When one agrees to act in such a position, he attains perfection in life, but if one rebels against this principle, he is in the conditioned state.





TEXT 67





agaṇya, ananta yata aṇḍa-sanniveśa



tata-rūpe puruṣa kare sabāte prakāśa



SYNONYMS



*agaṇya*-innumerable; *ananta*-unlimited; *yata*-all; *aṇḍa*-universes; *sanniveśa*-groups; *tata-rūpe*-in as many forms; *puruṣa*-the Lord; *kare*-does; *sabāte*-in every one of them; *prakāśa*-manifestation.



TRANSLATION



The puruṣa enters each and every one of the countless universes. He manifests Himself in as many separate forms as there are universes.





TEXT 68





puruṣa-nāsāte yabe bāhirāya śvāsa



niśvāsa sahite haya brahmāṇḍa-prakāśa



SYNONYMS



*puruṣa-nāsāte*-in the nostrils of the Lord; *yabe*-when; *bāhirāya*-expels; *śvāsa*-breath; *niśvāsa sahite*-with that exhalation; *haya*-there is; *brahmāṇḍa*-prakāśa-manifestation of universes.



TRANSLATION



When the puruṣa exhales, the universes become manifest with each outward breath.





TEXT 69





punarapi śvāsa yabe praveśe antare



śvāsa-saha brahmāṇḍa paiśe puruṣa-śarīre



SYNONYMS



*punarapi*-thereafter; *śvāsa*-breath; *yabe*-when; *praveśe*-enters; *antare*-within; *śvāsa*-saha-with that inhaled breath; *brahmāṇḍa*-universes; *paiśe*-enter; *puruṣa-śarīre*-within the body of the Lord.



TRANSLATION



Thereafter, when He inhales, all the universes again enter His body.



PURPORT



In His form as Kāraṇodakaśāyī Viṣṇu the Lord impregnates material nature by His glance. The transcendental molecules of that glance are particles of spirit, or spiritual atoms, which appear in different species of life according to the seeds of their individual karma from the previous cosmic manifestation. And the Lord Himself, by His partial representation, creates a body of innumerable universes and again enters each of those universes as Garbhodakaśāyī Viṣṇu. His coming in contact with māyā is explained in the *Bhagavad-gītā* by a comparison between air and the sky. The sky enters everything material, yet it is far away from us.





TEXT 70





gavākṣera randhre yena trasareṇu cale



puruṣera loma-kūpe brahmāṇḍera jāle



SYNONYMS



*gavākṣera*-of windows of a room; *randhre*-within the holes; *yena*-like; *trasareṇu*-six atoms together; *cale*-moves; *puruṣera*-of the Lord; *loma-kūpe*-in the holes of the hair; *brahmāṇḍera*-of universes; *jāle*-a network.



TRANSLATION



Just as atomic particles of dust pass through the openings of a window, so the networks of universes pass through the pores of the skin of the puruṣa.





TEXT 71





yasyaika-niśvasita-kālam athāvalambya



jīvanti loma-vila-jā jagad-aṇḍa-nāthāḥ



viṣṇur mahān sa iha yasya kalā-viśeṣo



govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



SYNONYMS



*yasya*-whose; *eka*-one; *niśvasita*-of breath; *kālam*-time; *atha*-thus; *avalambya*-taking shelter of; *jīvanti*-live; *loma*-vila-jāḥ-grown from the hair holes; *jagat-aṇḍa-nāthāḥ*-the masters of the universes (the Brahmās); *viṣṇuḥ mahān*-the Supreme Lord, Mahā-Viṣṇu; *saḥ*-that; *iha*-here; *yasya*-whose; *kalā*-viśeṣaḥ-particular plenary portion or expansion; *govindam*-Lord Govinda; *ādi-puruṣam*-the original person; *tam*-Him; *aham*-I; *bhajāmi*-worship.



TRANSLATION



"The Brahmās and other lords of the mundane worlds appear from the pores of Mahā-Viṣṇu and remain alive for the duration of His one exhalation. I adore the primeval Lord, Govinda, of whom Mahā-Viṣṇu is a portion of a plenary portion."



PURPORT



This description of the Lord's creative energy is from the Brahma-saṁhitā (5.48), which Lord Brahmā compiled after his personal realization. When Mahā-Viṣṇu exhales, the spiritual seeds of the universes emanate from Him in the form of molecular particles like those that are visible, three times the size of an atom, when sunlight is diffused through a small hole. In these days of atomic research it will be a worthwhile engagement for atomic scientists to learn from this statement how the entire creation develops from the spiritual atoms emanating from the body of the Lord.





TEXT 72





kvāhaṁ tamo-mahad-ahaṁ-kha-carāgni-vār-bhū-



saṁveṣṭitāṇḍa-ghaṭa-sapta-vitasti-kāyaḥ



kvedṛg-vidhāvigaṇitāṇḍa-parāṇu-caryā-



vātādhva-roma-vivarasya ca te mahitvam



SYNONYMS



*kva*-where; *aham*-I; *tamaḥ*-material nature; *mahat*-the total material energy; *aham*-false ego; *kha*-ether; *cara*-air; *agni*-fire; *vāḥ*-water; *bhū*-earth; *saṁveṣṭita*-surrounded by; *aṇḍa-ghaṭa*-a potlike universe; *sapta*-vitasti-seven vitastis; *kāyaḥ*-body; *kva*-where; *īdṛk*-such; *vidha*-like; *avigaṇita*-unlimited; *aṇḍa*-universes; *para*-aṇu-caryā-moving like the atomic dust; *vāta*-adhva-air holes; *roma*-of hair on the body; *vivarasya*-of the holes; *ca*-also; *te*-Your; *mahitvam*-greatness.



TRANSLATION



"Where am I, a small creature of seven spans the measure of my own hand? I am enclosed in the universe composed of material nature, the total material energy, false ego, ether, air, water and earth. And what is Your glory? Unlimited universes pass through the pores of Your body just like particles of dust passing through the opening of a window."



PURPORT



When Lord Brahmā, after having stolen all Kṛṣṇa's cows and cowherd boys, returned and saw that the cows and boys were still roaming with Kṛṣṇa, he offered this prayer (Bhāg. 10.14.11) in his defeat. A conditioned soul, even one so great as Brahmā, who manages the affairs of the entire universe, cannot compare to the Personality of Godhead, for He can produce numberless universes simply by the spiritual rays emanating from the pores of His body. Material scientists should take lessons from the utterances of Śrī Brahmā regarding our insignificance in comparison to God. In these prayers of Brahmā there is much to learn for those who are falsely puffed up by the accumulation of power.





TEXT 73





aṁśera aṁśa yei, 'kalā' tāra nāma



govindera pratimūrti śrī-balarāma



SYNONYMS



*aṁśera*-of the part; *aṁśa*-part; *yei*-that which; *kalā*-a kalā, or part of the plenary portion; *tāra*-its; *nāma*-name; *govindera*-of Lord Govinda; *prati*-mūrti-counterform; *śrī-balarāma*-Lord Balarāma.



TRANSLATION



A part of a part of a whole is called a kalā. Śrī Balarāma is the counterform of Lord Govinda.





TEXT 74





tāṅra eka svarūpa--śrī-mahā-saṅkarṣaṇa



tāṅra aṁśa 'puruṣa' haya kalāte gaṇana



SYNONYMS



*tāṅra*-His; *eka*-one; *svarūpa*-manifestation; *śrī-mahā-saṅkarṣaṇa*-the great Lord Mahā-saṅkarṣaṇa; *tāṅra*-His; *aṁśa*-part; *puruṣa*-the Mahā-Viṣṇu incarnation; *haya*-is; *kalāte gaṇana*-counted as a kalā.



TRANSLATION



Balarāma's own expansion is called Mahā-Saṅkarṣaṇa, and His fragment, the puruṣa, is counted as a kalā, or a part of a plenary portion.





TEXT 75





yāṅhāke ta' kalā kahi, tiṅho mahā-viṣṇu



mahā-puruṣāvatārī teṅho sarva-jiṣṇu



SYNONYMS



*yāṅhāke*-unto whom; *ta'*-certainly; *kalā kahi*-I say kalā; *tiṅho*-He; *mahā-viṣṇu*-Lord Mahā-Viṣṇu; *mahā*-puruṣāvatārī-Mahā-Viṣṇu, the source of other puruṣa incarnations; *teṅho*-He; *sarva*-jiṣṇu-all-pervading.



TRANSLATION



I say that this kalā is Mahā-Viṣṇu. He is the Mahā-puruṣa, who is the source of the other puruṣas and who is all-pervading.





TEXT 76





garbhoda-kṣīroda-śāyī doṅhe 'puruṣa' nāma



sei dui, yāṅra aṁśa,--viṣṇu, viśva-dhāma



SYNONYMS



*garbha-uda*-in the ocean known as Garbhodaka within the universe; *kṣīra-uda-śāyī*-one who lies in the ocean of milk; *doṅhe*-both of Them; *puruṣa nāma*-known as puruṣa, Lord Viṣṇu; *sei*-those; *dui*-two; *yāṅra aṁśa*-whose plenary portions; *viṣṇu viśva-dhāma*-Lord Viṣṇu, the abode of the total universes.



TRANSLATION



Garbhodaśāyī and Kṣīrodaśāyī are both called puruṣas. They are plenary portions of Kāraṇodaśāyī Viṣṇu, the first puruṣa, who is the abode of all the universes.



PURPORT



The symptoms of the puruṣa are described in Laghu-bhāgavatāmṛta. While describing the incarnations of the Supreme personality of Godhead, the author has quoted from the *Viṣṇu Purāṇa* (6.8.59), where it is said: "Let me offer my respectful obeisances unto Puruṣottama, Lord Kṛṣṇa, who is always free from the contamination of the six material dualities; whose plenary expansion, Mahā-Viṣṇu, glances over matter to create the cosmic manifestation; who expands Himself in various transcendental forms, all of which are one and the same; who is the master of all living entities; who is always free and liberated from the contamination of material energy; and who, when He appears in this material world, seems one of us, although He has an eternally spiritual, blissful, transcendental form." In summarizing this statement, Rūpa Gosvāmī has concluded that the plenary expansion of the Supreme Personality of Godhead who acts in cooperation with the material energy is called the puruṣa.





TEXT 77





viṣṇos tu trīṇi rūpāṇi



puruṣākhyāny atho viduḥ



ekaṁ tu mahataḥ sraṣṭṛ



dvitīyaṁ tv aṇḍa-saṁsthitam



tṛtīyaṁ sarva-bhūta-sthaṁ



tāni jñātvā vimucyate



SYNONYMS



*viṣṇoḥ*-of Lord Viṣṇu; *tu*-certainly; *trīṇi*-three; *rūpāṇi*-forms; *puruṣa-ākhyāni*-celebrated as the puruṣa; *atho*-how; *viduḥ*-they know; *ekam*-one of them; *tu*-but; *mahataḥ sraṣṭṛ*-the creator of the total material energy; *dvitīyam*-the second; *tu*-but; *aṇḍa*-saṁsthitam-situated within the universe; *tṛtīyam*-the third; *sarva*-bhūta-stham-within the hearts of all living entities; *tāni*-these three; *jñātvā*-knowing; *vimucyate*-one becomes liberated.



TRANSLATION



"Viṣṇu has three forms called puruṣas. The first, Mahā-Viṣṇu, is the creator of the total material energy [mahat], the second is Garbhodaśāyī, who is situated within each universe, and the third is Kṣīrodaśāyī, who lives in the heart of every living being. He who knows these three becomes liberated from the clutches of māyā.



PURPORT



This verse appears in the Laghu-bhāgavatāmṛta (Pūrva 2.9), where it has been quoted from the Sātvata-tantra.





TEXT 78





yadyapi kahiye tāṅre kṛṣṇera 'kalā' kari



matsya-kūrmādy-avatārera tiṅho avatārī



SYNONYMS



*yadyapi*-although; *kahiye*-I say; *tāṅre*-to Him; *kṛṣṇera*-of Lord Kṛṣṇa; *kalā*-part of the part; *kari*-making; *matsya*-the fish incarnation; *kūrma-ādi*-the tortoise incarnation and others; *avatārera*-of all these incarnations; *tiṅho*-He; *avatārī*-the original source.



TRANSLATION



Although Kṣīrodaśāyī Viṣṇu is called a kalā of Lord Kṛṣṇa, He is the source of Matsya, Kūrma and the other incarnations.





TEXT 79





ete cāṁśa-kalāḥ puṁsaḥ



kṛṣṇas tu bhagavān svayam



indrāri-vyākulaṁ lokaṁ



mṛḍayanti yuge yuge



SYNONYMS



*ete*-all these; *ca*-also; *aṁśa*-kalāḥ-part or part of the part; *puṁsaḥ*-of the Supreme Person; *kṛṣṇaḥ tu*-but Lord Kṛṣṇa; *bhagavān*-the original Personality of Godhead; *svayam*-Himself; *indra-ari*-the demons; *vyākulam*-disturbed; *lokam*-all the planets; *mṛḍayanti*-makes them happy; *yuge yuge*-in different millenniums.



TRANSLATION



"All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the puruṣa-avatāras. But Kṛṣṇa is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra."



PURPORT



This quotation is from *Śrīmad-Bhāgavatam* (1.3.28).





TEXT 80





sei puruṣa sṛṣṭi-sthiti-pralayera kartā



nānā avatāra kare, jagatera bhartā



SYNONYMS



*sei*-that; *puruṣa*-the Personality of Godhead; *sṛṣṭi-sthiti-pralayera*-of creation, maintenance and annihilation; *kartā*-creator; *nānā*-various; *avatāra*-incarnations; *kare*-makes; *jagatera*-of the material world; *bhartā*-maintainer.



TRANSLATION



That puruṣa [Kṣīrodakaśāyī Viṣṇu] is the performer of creation, maintenance and destruction. He manifests Himself in many incarnations, for He is the maintainer of the world.





TEXT 81





sṛṣṭy-ādi-nimitte yei aṁśera avadhāna



sei ta' aṁśere kahi 'avatāra' nāma



SYNONYMS



*sṛṣṭi-ādi-nimitte*-for the cause of creation, maintenance and annihilation; *yei*-which; *aṁśera avadhāna*-manifestation of the part; *sei ta'*-that certainly; *aṁśere kahi*-I speak about that plenary expansion; *avatāra nāma*-by the name "incarnation."



TRANSLATION



That fragment of the Mahā-puruṣa who appears for the purpose of creation, maintenance and annihilation is called an incarnation.





TEXT 82





ādyāvatāra, mahā-puruṣa, bhagavān



sarva-avatāra-bīja, sarvāśraya-dhāma



SYNONYMS



*ādya-avatāra*-the original incarnation; *mahā-puruṣa*-Lord Mahā-Viṣṇu; *bhagavān*-the Personality of Godhead; *sarva-avatāra-bīja*-the seed of all different kinds of incarnations; *sarva-āśraya-dhāma*-the shelter of everything.



TRANSLATION



That Mahā-puruṣa is identical with the Personality of Godhead. He is the original incarnation, the seed of all others, and the shelter of everything.





TEXT 83





ādyo 'vatāraḥ puruṣaḥ parasya



kālaḥ svabhāvaḥ sad-asan manaś ca



dravyaṁ vikāro guṇa indriyāṇi



virāṭ svarāṭ sthāsnu cariṣṇu bhūmnaḥ



SYNONYMS



*ādyaḥ avatāraḥ*-original incarnation; *puruṣaḥ*-the Lord; *parasya*-of the Supreme; *kālaḥ*-time; *svabhāvaḥ*-nature; *sat*-asat-cause and effect; *manaḥ ca*-as well as the mind; *dravyam*-the five elements; *vikāraḥ*-transformation or the false ego; *guṇaḥ*-modes of nature; *indriyāṇi*-senses; *virāṭ*-the universal form; *svarāṭ*-complete independence; *sthāsnu*-immovable; *cariṣṇu*-movable; *bhūmnaḥ*-of the Supreme Personality of Godhead.



TRANSLATION



"The puruṣa is the primary incarnation of the Supreme Personality of Godhead. Time, nature, prakṛti (as cause and effect), the mind, the material elements, false ego, the modes of nature, the senses, the universal form, complete independence and the moving and nonmoving beings appear subsequently as His opulences."



PURPORT



Describing the incarnations and their symptoms, the Laghu-bhāgavatāmṛta has stated that when Lord Kṛṣṇa descends to conduct the creative affairs of the material manifestation, He is an avatāra, or incarnation. The two categories of avatāras are empowered devotees and tad-ekātma-rūpa (the Lord Himself). An example of tad-ekātma-rūpa is Śeṣa, and an example of a devotee is Vasudeva, the father of Lord Kṛṣṇa. Śrīla Baladeva Vidyābhūṣaṇa has commented that the material cosmic manifestation is a partial kingdom of God where God must sometimes come to execute a specific function. The plenary portion of the Lord through whom Lord Kṛṣṇa executes such actions is called Mahā-Viṣṇu, who is the primal beginning of all incarnations. Inexperienced observers presume that the material energy provides both the cause and the elements of the cosmic manifestation and that the living entities are the enjoyers of material nature. But the devotees of the Bhāgavata school, which has scrutinizingly examined the entire situation, can understand that material nature can independently be neither the supplier of the material elements nor the cause of the material manifestation. Material nature gets the power to supply the material elements from the glance of the supreme puruṣa, Mahā-Viṣṇu, and when empowered by Him she is called the cause of the material manifestation. Both features of material nature, as the cause of the material creation and as the source of its elements, exist due to the glance of the Supreme Personality of Godhead. The various expansions of the Supreme Lord who act to empower the material energy are known as plenary expansions or incarnations. As illustrated by the example of many flames lit from one flame, all these plenary expansions and incarnations are as good as Viṣṇu Himself; nevertheless, because of their activities in controlling māyā, sometimes they are known as māyika, or having a relationship with māyā. This is a verse from *Śrīmad-Bhāgavatam* (2.6.42).





TEXT 84





jagṛhe pauruṣaṁ rūpaṁ



bhagavān mahad-ādibhiḥ



sambhūtaṁ ṣoḍaśa-kalam



ādau loka-sisṛkṣayā



SYNONYMS



*jagṛhe*-accepted; *pauruṣam*-the puruṣa incarnation; *rūpam*-the form; *bhagavān*-the Supreme Personality of Godhead; *mahat-ādibhiḥ*-by the total material energy etc.; *sambhūtam*-created; *ṣoḍaśa*-sixteen; *kalam*-energies; *ādau*-originally; *loka*-the material worlds; *sisṛkṣayā*-with the desire to create.



TRANSLATION



"In the beginning of the creation, the Lord expanded Himself in the form of the puruṣa incarnation, accompanied by all the ingredients of material creation. First He created the sixteen principal energies suitable for creation. This was for the purpose of manifesting the material universes."



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (1.3.1). The commentary of Madhva on *Śrīmad-Bhāgavatam* mentions that the following sixteen spiritual energies are present in the spiritual world: (1) śrī, (2) bhū, (3) līlā, (4) kānti, (5) kīrti, (6) tuṣṭi, (7) gīr, (8) puṣṭi, (9) satyā (10) jñānājñānā, (11) jayā utkarṣiṇī, (12) vimalā, (13) yogamāyā, (14) prahvī, (15) īśānā and (16) anugrahā. In his commentary on the Laghu-bhāgavatāmṛta, Śrī Baladeva Vidyābhūṣaṇa has said that the above energies are also known by nine names: (1) vimalā, (2) utkarṣiṇī (3) jñānā, (4) kriyā, (5) yogā, (6) prahvī, (7) satyā, (8) īśānā and (9) anugrahā. In the Bhagavat-sandarbha of Śrīla Jīva Gosvāmī (Anuccheda 103) they are described as śrī, puṣṭi, gīr, kānti, kīrti, tuṣṭi, ilā, jaya; vidyāvidyā, māyā, samvit, sandhinī, hlādinī, bhakti, mūrti, vimalā, yogā, prahvī, īśānā, anugrahā, etc. All these energies act in different spheres of the Lord's supremacy.





TEXT 85





yadyapi sarvāśraya tiṅho, tāṅhāte saṁsāra



antarātmā-rūpe tiṅho jagat-ādhāra



SYNONYMS



*yadyapi*-although; *sarva-āśraya*-the shelter of everything; *tiṅho*-He (the Lord); *tāṅhāte*-in Him; *saṁsāra*-the material creation; *antaḥ-ātmā-rūpe*-in the form of the Supersoul; *tiṅho*-He; *jagat-ādhāra*-the support of the whole creation.



TRANSLATION



Although the Lord is the shelter of everything and although all the universes rest in Him, He, as the Supersoul, is also the support of everything.





TEXT 86





prakṛti-sahite tāṅra ubhaya sambandha



tathāpi prakṛti-saha nāhi sparśa-gandha



SYNONYMS



*prakrti*-sahite-with the material energy; *tāṅra*-His; *ubhaya sambandha*-both relationships; *tathāpi*-still; *prakṛti*-saha-with the material nature; *nāhi*-there is not; *sparśa*-gandha-even the slightest contact.



TRANSLATION



Although He is thus connected with the material energy in two ways, He does not have the slightest contact with it.



PURPORT



In the Laghu-bhāgavatāmṛta, Śrīla Rūpa Gosvāmī, commenting upon the Lord's transcendental position beyond the material qualities, says that Viṣṇu, as the controller and superintendent of material nature, has a connection with the material qualities. That connection is called yoga. However, the person who directs a prison is not also a prisoner. Similarly, although the Supreme Personality of Godhead Viṣṇu directs or supervises the qualitative nature, He has no connection with the material modes of nature. The expansions of Lord Viṣṇu always retain their supremacy; they are never connected with the material qualities. One may argue that Mahā-Viṣṇu cannot have any connection with the material qualities, because if He were so connected, *Śrīmad-Bhāgavatam* would not state that material nature, ashamed of her thankless task of acting to induce the living entities to become averse to the Supreme Lord, remains behind the Lord in shyness. In answer to this argument, it may be said that the word guṇa means "regulation." Lord Viṣṇu, Lord Brahmā and Lord Śiva are situated within this universe as the directors of the three modes, and their connection with the modes is known as yoga. This does not indicate, however, that these personalities are bound by the qualities of nature. Lord Viṣṇu specifically is always the controller of the three qualities. There is no question of His coming under their control.





Although the causal and element-supplying features exist in material nature by dint of the glance of the Supreme Personality of Godhead, the Lord is never affected by glancing over the material qualities. By the will of the Supreme Lord the different qualitative changes in the material world take place, but there is no possibility of material affection, change or contamination for Lord Viṣṇu.





TEXT 87





etad īśanam īśasya



prakṛti-stho 'pi tad-guṇaiḥ



na yujyate sadātma-sthair



yathā buddhis tad-āśrayā



SYNONYMS



*etat*-this is; *īśanam*-opulence; *īśasya*-of the Lord; *prakṛti*-sthaḥ-within this material world; *api*-although; *tat-guṇaiḥ*-by the material qualities; *na yujyate*-never affected; *sadā*-always; *ātma*-sthaiḥ-situated in His own energy; *yathā*-as also; *buddhiḥ*-intelligence; *tat*-His; *āśrayā*-devotees.



TRANSLATION



"This is the opulence of the Lord. Although situated within the material nature, He is never affected by the modes of nature. Similarly, those who have surrendered to Him and have fixed their intelligence upon Him are not influenced by the modes of nature."



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (1.11.38).





TEXT 88





ei mata gītāteha punaḥ punaḥ kaya



sarvadā īśvara-tattva acintya-śakti haya



SYNONYMS



*ei mata*-in this way; *gītāteha*-in the Bhagavad-gītā; *punaḥ punaḥ*-again and again; *kaya*-it is said; *sarvadā*-always; *īśvara-tattva*-the truth of the Absolute Truth; *acintya-śakti haya*-is inconceivable.



TRANSLATION



Thus the *Bhagavad-gītā* also states again and again that the Absolute Truth always possesses inconceivable power.





TEXT 89





āmi ta' jagate vasi, jagat āmāte



nā āmi jagate vasi, nā āmā jagate



SYNONYMS



*āmi*-I; *ta'*-certainly; *jagate*-in the material world; *vasi*-situated; *jagat*-the whole material creation; *āmāte*-in Me; *nā*-not; *āmi*-I; *jagate*-within the material world; *vasi*-situated; *nā*-nor; *āmā*-on Me; *jagate*-the material world.



TRANSLATION



"I am situated in the material world, and the world rests in Me. But at the same time I am not situated in the material world, nor does it rest on Me in truth.



PURPORT



Nothing in existence is possible unless energized by the will of the Lord. The entire manifested creation is therefore resting on the energy of the Lord, but one should not therefore presume that the material manifestation is identical with the Supreme Personality of Godhead. A cloud may rest in the sky, but that does not mean that the sky and the cloud are one and the same. Similarly, the qualitative material nature and its products are never identical with the Supreme Lord. The tendency to lord it over material nature, or māyā, cannot be a feature of the Supreme Personality of Godhead. When He descends to the material world, He maintains His transcendental nature, unaffected by the material qualities. In both the spiritual and material worlds, He is always the controller of all energies. The uncontaminated spiritual nature always exists within Him. The Lord appears and disappears in the material world in different features for His pastimes, yet He is the origin of all cosmic manifestations.





The material manifestation cannot exist separate from the Supreme Lord, yet Lord Viṣṇu, the Supreme Personality of Godhead, in spite of His connection with material nature, cannot be subordinate to nature's influence. His original form of eternal bliss and knowledge is never subordinate to the three qualities of material nature. This is a specific feature of the Supreme Lord's inconceivable potencies.





TEXT 90





acintya aiśvarya ei jāniha āmāra



ei ta' gītāra artha kaila paracāra



SYNONYMS



*acintya*-inconceivable; *aiśvarya*-opulence; *ei*-this; *jāniha*-you must know; *āmāra*-of Me; *ei ta'*-this; *gītāra artha*-the meaning of the Bhagavad-gītā; *kaila paracāra*-Lord Kṛṣṇa propagated.



TRANSLATION



"O Arjuna, you should know this as My inconceivable opulence." This is the meaning propagated by Lord Kṛṣṇa in the *Bhagavad-gītā*.





TEXT 91





sei ta' puruṣa yāṅra 'aṁśa' dhare nāma



caitanyera saṅge sei nityānanda-rāma



SYNONYMS



*sei ta'*-that; *puruṣa*-Supreme Person; *yāṅra*-of whom; *aṁśa*-as part; *dhare nāma*-is known; *caitanyera saṅge*-with Śrī Caitanya Mahāprabhu; *sei*-that; *nityānanda-rāma*-Lord Nityānanda or Balarāma.



TRANSLATION



That Mahā-puruṣa [Kāraṇodakaśāyī Viṣṇu] is known as a plenary part of Him who is Lord Nityānanda Balarāma, the favorite associate of Lord Caitanya.





TEXT 92





ei ta' navama ślokera artha-vivaraṇa



daśama ślokera artha śuna diyā mana



SYNONYMS



*ei ta'*-thus; *navama ślokera*-of the ninth verse; *artha*-vivaraṇa-description of the meaning; *daśama ślokera*-of the tenth verse; *artha*-meaning; *śuna*-hear; *diyā mana*-with attention.



TRANSLATION



I have thus explained the ninth verse, and now I shall explain the tenth. Please listen with rapt attention.





TEXT 93





yasyāṁśāṁśaḥ śrīla-garbhoda-śāyī



yan-nābhy-abjaṁ loka-saṅghāta-nālam



loka-sraṣṭuḥ sūtikā-dhāma dhātus



taṁ śrī-nityānanda-rāmaṁ prapadye



SYNONYMS



*yasya*-whose; *aṁśa*-aṁśaḥ-portion of a plenary portion; *śrīla*-garbha-uda-śāyī-Garbhodakaśāyī Viṣṇu; *yat*-of whom; *nābhi-abjam*-the navel lotus; *loka-saṅghāta*-of the multitude of planets; *nālam*-having a stem that is the resting place; *loka-sraṣṭuḥ*-of Lord Brahmā, creator of the planets; *sūtikā-dhāma*-the birthplace; *dhātuḥ*-of the creator; *tam*-to Him; *śrī-nityānanda-rāmam*-to Lord Balarāma in the form of Lord Nityānanda; *prapadye*-I surrender.



TRANSLATION



I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, a partial part of whom is Garbhodakaśāyī Viṣṇu. From the navel of Garbhodakaśāyī Viṣṇu sprouts the lotus that is the birthplace of Brahmā, the engineer of the universe. The stem of that lotus is the resting place of the multitude of planets.



PURPORT



In the *Mahābhārata*, Śānti-parva, it is said that He who is Pradyumna is also Aniruddha. He is also the father of Brahmā. Thus Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu are identical plenary expansions of Pradyumna, the original Deity of Brahmā, who is born from the lotus flower. It is Pradyumna who gives Brahmā direction for cosmic management. A full description of Brahmā's birth is given in *Śrīmad-Bhāgavatam* (3.8.15-16).





Describing the features of the three puruṣas, the Laghu-bhāgavatāmṛta says that Garbhodakaśāyī Viṣṇu has a four-handed form, and when He Himself enters the hollow of the universe and lies down in the ocean of milk He is known as Kṣīrodakaśāyī Viṣṇu, who is the Supersoul of all living entities, including the demigods. In the Sātvata-tantra it is said that the third puruṣa incarnation, Kṣīrodakaśāyī Viṣṇu, is situated as the Supersoul in everyone's heart. This Kṣīrodakaśāyī Viṣṇu is an expansion of Garbhodakaśāyī Viṣṇu for pastimes.





TEXT 94





sei ta' puruṣa ananta-brahmāṇḍa sṛjiyā



saba aṇḍe praveśilā bahu-mūrti hañā



SYNONYMS



*sei*-that; *ta'*-certainly; *puruṣa*-incarnation; *ananta*-brahmāṇḍa-innumerable universes; *sṛjiyā*-creating; *saba*-all; *aṇḍe*-in the egglike universes; *praveśilā*-entered; *bahu*-mūrti hañā-taking multifarious forms.



TRANSLATION



After creating millions of universes, the first puruṣa entered into each of them in a separate form, as Śrī Garbhodakaśāyī.





TEXT 95





bhitare praveśi' dekhe saba andhakāra



rahite nāhika sthāna karila vicāra



SYNONYMS



*bhitare*-within the universe; *praveśi'*-entering; *dekhe*-He sees; *saba*-all; *andhakāra*-darkness; *rahite*-to stay; *nāhika*-there is not; *sthāna*-place; *karila vicāra*-considered.



TRANSLATION



Entering the universe, He found only darkness, with no place in which to reside. Thus He began to consider.





TEXT 96





nijāṅga-sveda-jala karila sṛjana



sei jale kaila ardha-brahmāṇḍa bharaṇa



SYNONYMS



*nija-aṅga*-of His own body; *sveda*-jala-water from perspiration; *karila*-did; *sṛjana*-creation; *sei jale*-with that water; *kaila*-did; *ardha*-brahmāṇḍa-half of the universe; *bharaṇa*-filling.



TRANSLATION



Then He created water from the perspiration of His own body and with that water filled half the universe.





TEXT 97





brahmāṇḍa-pramāṇa pañcāśat-koṭi-yojana



āyāma, vistāra, dui haya eka sama



SYNONYMS



*brahmāṇḍa*-pramāṇa-measurement of the universe; *pañcāśat*-fifty; *koṭi*-ten millions; *yojana*-lengths of eight miles; *āyāma*-length; *vistāra*-breadth; *dui*-both of them; *haya*-are; *eka sama*-one and the same.



TRANSLATION



The universe measures five hundred million yojanas. Its length and breadth are one and the same.





TEXT 98





jale bhari' ardha tāṅhā kaila nija-vāsa



āra ardhe kaila caudda-bhuvana prakāśa



SYNONYMS



*jale*-with water; *bhari'*-filling; *ardha*-half; *tāṅhā*-there; *kaila*-made; *nija*-vāsa-own residence; *āra*-other; *ardhe*-in the half; *kaila*-did; *caudda*-bhuvana-fourteen worlds; *prakāśa*-manifestation.



TRANSLATION



After filling half the universe with water, He made His own residence therein and manifested the fourteen worlds in the other half.



PURPORT



The fourteen worlds are enumerated in *Śrīmad-Bhāgavatam*, Second Canto, Fifth Chapter. The upper planetary systems are (1) Bhū, (2) Bhuvar, (3) Svar, (4) Mahar, (5) Janas, (6) Tapas and (7) Satya. The seven lower planetary systems are (1) Tala, (2) Atala, (3) Vitala, (4) Nitala, (5) Talātala, (6) Mahātala and (7) Sutala. The lower planets, as a whole, are called Pātāla. Among the upper planetary systems, Bhū, Bhuvar and Svar constitute Svargaloka, and the rest are called Martya. The entire universe is thus known as Triloka.





TEXT 99





tāṅhāi prakaṭa kaila vaikuṇṭha nija-dhāma



śeṣa-śayana-jale karila viśrāma



SYNONYMS



*tāṅhāi*-there; *prakaṭa*-manifestation; *kaila*-did; *vaikuṇṭha*-the spiritual world; *nija*-dhāma-His own abode; *śeṣa*-of Lord Śeṣa; *śayana*-on the bed; *jale*-on the water; *karila*-did; *viśrāma*-rest.



TRANSLATION



There He manifested Vaikuṇṭha as His own abode and rested in the waters on the bed of Lord Śeṣa.





TEXTS 100-101





ananta-śayyāte tāṅhā karila śayana



sahasra mastaka tāṅra sahasra vadana



sahasra-caraṇa-hasta, sahasra-nayana



sarva-avatāra-bīja, jagat-kāraṇa



SYNONYMS



*ananta-śayyāte*-on Lord Ananta as a bed; *tāṅhā*-there; *karila śayana*-lay down; *sahasra*-thousands; *mastaka*-heads; *tāṅra*-His; *sahasra vadana*-thousands of faces; *sahasra*-thousands; *caraṇa*-legs; *hasta*-hands; *sahasra*-nayana-thousands of eyes; *sarva-avatāra-bīja*-the seed of all incarnations; *jagat-kāraṇa*-the cause of the material world.



TRANSLATION



He lay there with Ananta as His bed. Lord Ananta is a divine serpent having thousands of heads, thousands of faces, thousands of eyes and thousands of hands and feet. He is the seed of all incarnations and is the cause of the material world.



PURPORT



In the reservoir of water first created by the perspiration of Garbhodakaśāyī Viṣṇu, the Lord lies on the Śeṣa plenary expansion of Viṣṇu, who is described in *Śrīmad-Bhāgavatam* and in the four *Vedas* as follows:





sahasra-śīrṣā puruṣaḥ sahasrākṣaḥ sahasra-pāt

sa bhūmiṁ viśvato vṛtvātyatiṣṭhad daśāṅgulam



The Viṣṇu form called Ananta-śayana has thousands of hands and legs and thousands of eyes, and He is the active generator of all the incarnations within the material world.





TEXT 102





tāṅra nābhi-padma haite uṭhila eka padma



sei padme haila brahmāra janma-sadma



SYNONYMS



*tāṅra*-His; *nābhi*-padma-lotus navel; *haite*-from; *uṭhila*-grew; *eka*-one; *padma*-lotus flower; *sei padme*-on that lotus; *haila*-there was; *brahmāra*-of Lord Brahmā; *janma-sadma*-the place of birth.



TRANSLATION



From His navel grew a lotus flower, which became the birthplace of Lord Brahmā.





TEXT 103





sei padma-nāle haila caudda-bhuvana



teṅho brahmā hañā sṛṣṭi karila sṛjana



SYNONYMS



*sei padma*-nāle-within the stem of that lotus flower; *haila*-were; *caudda-bhuvana*-the fourteen worlds; *teṅho*-He Himself; *brahmā hañā*-appearing as Brahmā; *sṛṣṭi*-the creation; *karila sṛjana*-created.



TRANSLATION



Within the stem of that lotus were the fourteen worlds. Thus the Supreme Lord, as Brahmā, created the entire creation.





TEXT 104





viṣṇu-rūpa hañā kare jagat pālane



guṇātīta-viṣṇu sparśa nāhi māyā-guṇe



SYNONYMS



*viṣṇu-rūpa*-the form of Lord Viṣṇu; *hañā*-becoming; *kare*-does; *jagat pālane*-maintenance of the material world; *guṇa*-atīta-beyond the material qualities; *viṣṇu*-Lord Viṣṇu; *sparśa*-touch; *nāhi*-not; *māyā-guṇe*-in the material qualities.



TRANSLATION



And as Lord Viṣṇu He maintains the entire world. Lord Viṣṇu, being beyond all material attributes, has no touch with the material qualities.



PURPORT



Śrī Baladeva Vidyābhūṣaṇa says that although Viṣṇu is the predominating Deity of the quality of goodness in the material world, He is never affected by the quality of goodness, for He directs that quality simply by His supreme will. It is said that all living entities can derive all good fortune from the Lord simply by His will. In the Vāmana Purāṇa it is said that the same Viṣṇu expands Himself as Brahmā and Śiva to direct the different qualities.





Because Lord Viṣṇu expands the quality of goodness, He has the name Sattvatanu. The multifarious incarnations of Kṣīrodakaśāyī Viṣṇu are known as Sattvatanu. Therefore in all Vedic scriptures Viṣṇu has been described as being free from all material qualities. In the Tenth Canto of *Śrīmad-Bhāgavatam* it is said:



harir hi nirguṇaḥ sākṣāt

puruṣaḥ prakṛteḥ paraḥ

sa sarva-dṛg upadraṣṭā

taṁ bhajan nirguṇo bhavet



"The Supreme Personality of Godhead, Hari, is always uncontaminated by the modes of material nature, for He is beyond the material manifestation. He is the source of the knowledge of all the demigods, headed by Lord Brahmā, and He is the witness of everything. Therefore one who worships the Supreme Lord Viṣṇu also attains freedom from the contamination of material nature." (Bhāg. 10.88.5) One can attain freedom from the contamination of material nature by worshiping Viṣṇu, and therefore He is called Sattvatanu, as described above.





TEXT 105





rudra-rūpa dhari' kare jagat saṁhāra



sṛṣṭi-sthiti-pralaya--icchāya yāṅhāra



SYNONYMS



*rudra-rūpa*-the form of Lord Śiva; *dhari'*-accepting; *kare*-does; *jagat saṁhāra*-annihilation of the material world; *sṛṣṭi*-sthiti-pralaya-creation, maintenance and annihilation; *icchāya*-by the will; *yāṅhāra*-of whom.



TRANSLATION



Assuming the form of Rudra, He destroys the creation. Thus creation, maintenance and dissolution are created by His will.



PURPORT



Maheśvara, or Lord Śiva, is not an ordinary living being, nor is he equal to Lord Viṣṇu. Effectively comparing Lord Viṣṇu and Lord Śiva, the Brahma-saṁhitā says that Viṣṇu is like milk, whereas Śiva is like curd. Curd is nothing like milk, but nevertheless it is milk also.





TEXT 106





hiraṇya-garbha, antaryāmī, jagat-kāraṇa



yāṅra aṁśa kari' kare virāṭa-kalpana



SYNONYMS



*hiraṇya-garbha*-of the name Hiraṇyagarbha; *antaḥ-yāmī*-the Supersoul; *jagat-kāraṇa*-the cause of the material world; *yāṅra aṁśa kari'*-taking as His expansion; *kare*-does; *virāṭa*-kalpana-conception of the universal form.



TRANSLATION



He is the Supersoul, Hiraṇyagarbha, the cause of the material world. The universal form is conceived as His expansion.





TEXT 107





hena nārāyaṇa,--yāṅra aṁśera aṁśa



sei prabhu nityānanda--sarva-avataṁsa



SYNONYMS



*hena*-such; *nārāyaṇa*-Lord Nārāyaṇa; *yāṅra*-of whom; *aṁśera*-of the plenary part; *aṁśa*-apart; *sei*-that; *prabhu*-the Lord; *nityānanda*-of the name Nityānanda; *sarva-avataṁsa*-the source of all incarnations.



TRANSLATION



That Lord Nārāyaṇa is a part of a plenary part of Lord Nityānanda Balarāma, who is the source of all incarnations.





TEXT 108





daśama ślokera artha kaila vivaraṇa



ekādaśa ślokera artha śuna diyā mana



SYNONYMS



*daśama*-tenth; *ślokera*-of the verse; *artha*-meaning; *kaila*-have done; *vivaraṇa*-description; *ekādaśa*-eleventh; *ślokera*-of the verse; *artha*-meaning; *śuna*-please hear; *diyā mana*-with the mind.



TRANSLATION



I have thus explained the tenth verse. Now please listen to the meaning of the eleventh verse with all your mind.





TEXT 109





yasyāṁśāṁśāṁśaḥ parātmākhilānāṁ



poṣṭā viṣṇur bhāti dugdhābdhi-śāyī



kṣauṇī-bhartā yat-kalā so 'py anantas



taṁ śrī-nityānanda-rāmaṁ prapadye



SYNONYMS



*yasya*-whose; *aṁśa-aṁśa-aṁśaḥ*-a portion of a portion of a plenary portion; *para-ātmā*-the Supersoul; *akhilānām*-of all living entities; *poṣṭā*-the maintainer; *viṣṇuḥ*-Viṣṇu; *bhāti*-appears; *dugdha*-abdhi-śāyī-Kṣīrodakaśāyī Viṣṇu; *kṣauṇī*-bhartā-upholder of the earth; *yat*-whose; *kalā*-portion of a portion; *saḥ*-He; *api*-certainly; anantaḥ-Śeṣa Nāga; *tam*-to Him; *śrī-nityānanda-rāmam*-to Lord Balarāma in the form of Lord Nityānanda; *prapadye*-I surrender.



TRANSLATION



I offer my respectful obeisances unto the feet of Śrī Nityānanda Rāma, whose secondary part is the Viṣṇu lying in the ocean of milk. That Kṣīrodakaśāyī Viṣṇu is the Supersoul of all living entities and the maintainer of all the universes. Śeṣa Nāga is His further subpart.





TEXT 110





nārāyaṇera nābhi-nāla-madhyete dharaṇī



dharaṇīra madhye sapta samudra ye gaṇi



SYNONYMS



*nārāyaṇera*-of Lord Nārāyaṇa; *nābhi-nāla*-the stem from the navel; *madhyete*-within; *dharaṇī*-the material planets; *dharaṇīra madhye*-among the material planets; *sapta*-seven; *samudra*-oceans; *ye gaṇi*-they count.



TRANSLATION



The material planets rest within the stem that grew from the lotus navel of Lord Nārāyaṇa. Among these planets are seven oceans.





TEXT 111





tāṅhā kṣīrodadhi-madhye 'śvetadvīpa' nāma



pālayitā viṣṇu,--tāṅra sei nija dhāma



SYNONYMS



*tāṅhā*-within that; *kṣīra-udadhi-madhye*-in part of the ocean known as the ocean of milk; *śvetadvīpa nāma*-the island named Śvetadvīpa; *pālayitā viṣṇu*-the maintainer, Lord Viṣṇu; *tāṅra*-of Him; *sei*-that; *nija dhāma*-own residential quarters.



TRANSLATION



There, in part of the ocean of milk, lies Śvetadvīpa, the abode of the sustainer, Lord Viṣṇu.



PURPORT



In the Siddhānta-śiromaṇi, an astrological text, the different oceans are described as follows: (1) the ocean of salt water, (2) the ocean of milk, (3) the ocean of yogurt, (4) the ocean of clarified butter, (5) the ocean of sugarcane juice, (6) the ocean of liquor and (7) the ocean of sweet water. On the southern side of the ocean of salt water is the ocean of milk, where Lord Kṣīrodakaśāyī Viṣṇu resides. He is worshiped there by demigods like Brahmā.





TEXT 112





sakala jīvera tiṅho haye antaryāmī



jagat-pālaka tiṅho jagatera svāmī



SYNONYMS



*sakala*-all; *jīvera*-of the living entities; *tiṅho*-He; *haye*-is; *antaḥ-yāmī*-the Supersoul; *jagat-pālaka*-the maintainer of the material world; *tiṅho*-He; *jagatera svāmī*-the Lord of the material world.



TRANSLATION



He is the Supersoul of all living entities. He maintains this material world, and He is its Lord.



PURPORT



The Laghu-bhāgavatāmṛta gives the following description of the Viṣṇuloka within this universe, quoted from the Viṣṇu-dharmottara: "Above Rudraloka, the planet of Lord Śiva, is the planet called Viṣṇuloka, 400,000 miles in circumference, which is inaccessible to any mortal living being. Above that Viṣṇuloka and east of the Sumeru Hill is a golden island called Mahā-Viṣṇuloka, in the ocean of salt water. Lord Brahmā and other demigods sometimes go there to meet Lord Viṣṇu. Lord Viṣṇu lies there with the goddess of fortune, and it is said that during the four months of the rainy season He enjoys sleeping on that Śeṣa Nāga bed. East of Sumeru is the ocean of milk, in which there is a white city on a white island where the Lord can be seen sitting with His consort, Lakṣmījī, on a throne of Śeṣa. That feature of Viṣṇu also enjoys sleeping during the four months of the rainy season. The Śvetadvīpa in the milk ocean is situated just south of the ocean of salt water. It is calculated that the area of Śvetadvīpa is 200,000 square miles. This transcendentally beautiful island is decorated with desire trees to please Lord Viṣṇu and His consort." There are references to Śvetadvīpa in the Brahmāṇḍa Purāṇa, *Viṣṇu Purāṇa*, *Mahābhārata* and *Padma Purāṇa*, and there is the following reference in *Śrīmad-Bhāgavatam* (11.15.18).





śvetadvīpa-patau cittaṁ

śuddhe dharma-maye mayi

dhārayañ chvetatāṁ yāti

ṣaḍ-ūrmi-rahito naraḥ



"My dear Uddhava, you may know that My transcendental form of Viṣṇu in Śvetadvīpa is identical with Me in divinity. Anyone who places this Lord of Śvetadvīpa within his heart can surpass the pangs of the six material tribulations: hunger, thirst, birth, death, lamentation and illusion. Thus one can attain his original, transcendental form."





TEXT 113





yuga-manvantare dhari' nānā avatāra



dharma saṁsthāpana kare, adharma saṁhāra



SYNONYMS



*yuga-manu-antare*-in the ages and millenniums of Manu; *dhari'*-accepting; *nānā*-various; *avatāra*-incarnations; *dharma saṁsthāpana kare*-establishes the principles of religion; *adharma saṁhāra*-vanquishing irreligious principles.



TRANSLATION



In the ages and millenniums of Manu, He appears as different incarnations to establish the principles of real religion and vanquish the principles of irreligion.



PURPORT



Lord Viṣṇu, who lies in the ocean of milk, incarnates Himself in various forms to maintain the laws of the cosmos and annihilate the causes of disturbance. Such incarnations are visible in every manv-antara (i.e., in the course of the reign of each Manu, who lives for 71 x 4,320,000 years). Fourteen such Manus take their birth and die, to yield a place for the next, during one day of Brahmā.





TEXT 114





deva-gaṇe nā pāya yāṅhāra daraśana



kṣīrodaka-tīre yāi' karena stavana



SYNONYMS



*deva-gaṇe*-the demigods; *nā*-not; *pāya*-get; *yāṅhāra*-whose; *daraśana*-sight; *kṣīra*-udaka-tīre-on the bank of the ocean of milk; *yāi'*-go; *karena stavana*-offer prayers.



TRANSLATION



Unable to see Him, the demigods go to the bank of the ocean of milk and offer prayers to Him.



PURPORT



The denizens of heaven, who live in the planetary systems beginning from Svarloka, cannot even see Lord Viṣṇu in Śvetadvīpa. Unable to reach the island, they can simply approach the beach of the milk ocean to offer transcendental prayers to the Lord, appealing to Him on special occasions to appear as an incarnation.





TEXT 115





tabe avatari' kare jagat pālana



ananta vaibhava tāṅra nāhika gaṇana



SYNONYMS



*tabe*-at that time; *avatari'*-descending; *kare*-does; *jagat pālana*-maintenance of the material world; *ananta*-unlimited; *vaibhava*-the opulences; *tāṅra*-of Him; *nāhika*-there is not; *gaṇana*-counting.



TRANSLATION



He then descends to maintain the material world. His unlimited opulences cannot be counted.





TEXT 116





sei viṣṇu haya yāṅra aṁśāṁśera aṁśa



sei prabhu nityānanda--sarva-avataṁsa



SYNONYMS



*sei*-that; *viṣṇu*-Lord Viṣṇu; *haya*-is; *yāṅra*-whose; *aṁśa-aṁśera*-of the part of the plenary part; *aṁśa*-part; *sei*-that; *prabhu*-Lord; *nityānanda*-Nityānanda; *sarva-avataṁsa*-the source of all incarnations.



TRANSLATION



That Lord Viṣṇu is but a part of a part of a plenary portion of Lord Nityānanda, who is the source of all incarnations.



PURPORT



The Lord of Śvetadvīpa has immense potency for creation and destruction. Śrī Nityānanda Prabhu, being Baladeva Himself, the original form of Saṅkarṣaṇa, is the original form of the Lord of Śvetadvīpa.





TEXT 117





sei viṣṇu 'śeṣa'-rūpe dharena dharaṇī



kāṅhā āche mahī, śire, hena nāhi jāni



SYNONYMS



*sei*-that; *viṣṇu*-Lord Viṣṇu; *śeṣa-rūpe*-in form of Lord Śeṣa; *dharena*-carries; *dharaṇī*-the planets; *kāṅhā*-where; *āche*-are; *mahī*-the planets; *śire*-on the head; *hena nāhi jāni*-I cannot understand.



TRANSLATION



That same Lord Viṣṇu, in the form of Lord Śeṣa, holds the planets upon His heads, although He does not know where they are, for He cannot feel their existence upon His heads.





TEXT 118





sahasra vistīrṇa yāṅra phaṇāra maṇḍala



sūrya jini' maṇi-gaṇa kare jhala-mala



SYNONYMS



*sahasra*-thousands; *vistīrṇa*-spread; *yāṅra*-whose; *phaṇāra*-of the hoods; *maṇḍala*-group; *sūrya*-the sun; *jini'*-conquering; *maṇi*-gaṇa-jewels; *kare*-do; *jhala*-mala-glittering.

TRANSLATION



His thousands of extended hoods are adorned with dazzling jewels surpassing the sun.





TEXT 119





pañcāśat-koṭi-yojana pṛthivī-vistāra



yāṅra eka-phaṇe rahe sarṣapa-ākāra



SYNONYMS



*pañcāśat*-fifty; *koṭi*-ten millions; *yojana*-eight miles; *pṛthivī*-of the universe; *vistāra*-breadth; *yāṅra*-whose; *eka*-phaṇe-on one of the hoods; *rahe*-stays; *sarṣapa-ākāra*-like a mustard seed.



TRANSLATION



The universe, which measures five hundred million yojanas in diameter, rests on one of His hoods like a mustard seed.



PURPORT



The Lord of Śvetadvīpa expands Himself as Śeṣa Nāga, who sustains all the planets upon His innumerable hoods. These huge global spheres are compared to grains of mustard resting on the spiritual hoods of Śeṣa Nāga. The scientists' law of gravity is a partial explanation of Lord Saṅkarṣaṇa's energy. The name "Saṅkarṣaṇa" has an etymological relationship to the idea of gravity. There is a reference to Śeṣa Nāga in *Śrīmad-Bhāgavatam* (5.17.21), where it is said:





yam āhur asya sthiti janma-saṁyamaṁ

tribhir vihīnaṁ yam anantam ṛṣayaḥ

na veda siddārtham iva kvacit sthitaṁ

bhū-maṇḍalaṁ mūrdha-sahasra-dhāmasu



"O my Lord, the hymns of the *Vedas* proclaim that You are the effective cause for the creation, maintenance and destruction. But in fact You are transcendental to all limitations and are therefore known as unlimited. On Your thousands of hoods rest the innumerable global spheres, like grains of mustard so insignificant that You have no perception of their weight." The *Bhāgavatam* further says (5.25.2):





yasyedaṁ kṣiti-maṇḍalaṁ bhagavato 'nanta-mūrteḥ sahasra-śirasa ekasminn eva śīrṣaṇi dhriyamāṇaṁ siddhārtha iva lakṣyate.



"Lord Anantadeva has thousands of hoods. Each sustains a global sphere that appears like a grain of mustard."





TEXT 120





sei ta' 'ananta' 'śeṣa'--bhakta-avatāra



īśvarera sevā vinā nāhi jāne āra



SYNONYMS



*sei ta'*-that; *ananta*-Lord Ananta; *śeṣa*-the incarnation Śeṣa; *bhakta*-avatāra-incarnation of a devotee; *īśvarera sevā*-the service of the Lord; *vinā*-without; *nāhi*-not; *jāne*-knows; *āra*-anything else.



TRANSLATION



That Ananta Śeṣa is the devotee incarnation of Godhead. He knows nothing but service to Lord Kṛṣṇa.



PURPORT



Śrīla Jīva Gosvāmī, in his Kṛṣṇa-sandarbha, has described Śeṣa Nāga as follows: "Śrī Anantadeva has thousands of faces and is fully independent. Always ready to serve the Supreme Personality of Godhead, He waits upon Him constantly. Saṅkarṣaṇa is the first expansion of Vāsudeva, and because He appears by His own will, He is called svarāṭ, fully independent. He is therefore infinite and transcendental to all limits of time and space. He Himself appears as the thousand-headed Śeṣa." In the Skanda Purāṇa, in the Ayodhyā-māhātmya chapter, the demigod Indra requested Lord Śeṣa, who was standing before him as Lakṣmaṇa, "Please go to Your eternal abode, Viṣṇuloka, where Your expansion Śeṣa, with His serpentine hoods, is also present." After thus dispatching Lakṣmaṇa to the regions of Pātāla, Lord Indra returned to his abode. This quotation indicates that the Saṅkarṣaṇa of the quadruple form descends with Lord Rāma as Lakṣmaṇa. When Lord Rāma disappears, Śeṣa again separates Himself from the personality of Lakṣmaṇa. Śeṣa then returns to His own abode in the Pātāla regions, and Lakṣmaṇa returns to His abode in Vaikuṇṭha.





The Laghu-bhāgavatāmṛta gives the following description: "The Saṅkarṣaṇa of the second group of quadruple forms appears as Rāma, taking with Him Śeṣa, who bears the global spheres. There are two features of Śeṣa. One is the bearer of the globes, and the other is the bedstead servitor. The Śeṣa who bears the globes is a potent incarnation of Saṅkarṣaṇa, and therefore He is sometimes also called Saṅkarṣaṇa. The bedstead feature of Śeṣa always presents himself as an eternal servitor of the Lord."





TEXT 121





sahasra-vadane kare kṛṣṇa-guṇa gāna



niravadhi guṇa gā'na, anta nāhi pā'na



SYNONYMS



*sahasra-vadane*-in thousands of mouths; *kare*-does; *kṛṣṇa*-guṇa gāna-chanting of the holy attributes of Kṛṣṇa; *niravadhi*-continuously; *guṇa gā'na*-chanting of the transcendental qualities; *anta nāhi pā'na*-does not reach the end.



TRANSLATION



With His thousands of mouths He sings the glories of Lord Kṛṣṇa, but although He always sings in that way, He does not find an end to the qualities of the Lord.





TEXT 122





sanakādi bhāgavata śune yāṅra mukhe



bhagavānera guṇa kahe, bhāse prema-sukhe



SYNONYMS



*sanaka-ādi*-the great sages headed by Sanaka, Sananda, etc.; *bhāgavata-Śrīmad*-Bhāgavatam; *śune*-hear; *yāṅra mukhe*-from whose mouth; *bhagavānera*-of the Personality of Godhead; *guṇa*-attributes; *kahe*-say; *bhāse*-float; *prema-sukhe*-in the transcendental bliss of love of Godhead.



TRANSLATION



The four Kumāras hear *Śrīmad-Bhāgavatam* from His lips, and they in turn repeat it in the transcendental bliss of love of Godhead.





TEXT 123





chatra, pādukā, śayyā, upādhāna, vasana



ārāma, āvāsa, yajña-sūtra, siṁhāsana



SYNONYMS



*chatra*-umbrella; *pādukā*-slippers; *śayyā*-bed; *upādhāna*-pillow; *vasana*-garments; *ārāma*-resting chair; *āvāsa*-residence; *yajña*-sūtra-sacred thread; *siṁha-āsana*-throne.



TRANSLATION



He serves Lord Kṛṣṇa, assuming all the following forms: umbrella, slippers, bedding, pillow, garments, resting chair, residence, sacred thread and throne.





TEXT 124





eta mūrti-bheda kari' kṛṣṇa-sevā kare



kṛṣṇera śeṣatā pāñā 'śeṣa' nāma dhare



SYNONYMS



*eta*-so many; *mūrti*-bheda-different forms; *kari'*-taking; *kṛṣṇa*-sevā kare-serves Lord Kṛṣṇa; *kṛṣṇera*-of Lord Kṛṣṇa; *śeṣatā*-ultimate end; *pāñā*-having reached; *śeṣa nāma dhare*-assumes the name Śeṣa Nāga.



TRANSLATION



He is thus called Lord Śeṣa, for He has attained the ultimate end of servitude to Kṛṣṇa. He takes many forms for the service of Kṛṣṇa, and thus He serves the Lord.





TEXT 125





sei ta' ananta, yāṅra kahi eka kalā



hena prabhu nityānanda, ke jāne tāṅra khelā



SYNONYMS



*sei ta'*-that; *ananta*-Lord Ananta; *yāṅra*-of whom; *kahi*-I say; *eka kalā*-one part of the part; *hena*-such; *prabhu nityānanda*-Lord Nityānanda Prabhu; *ke*-who; *jāne*-knows; *tāṅra*-His; *khelā*-pastimes.



TRANSLATION



That person of whom Lord Ananta is a kalā, or part of a plenary part, is Lord Nityānanda Prabhu. Who, therefore, can know the pastimes of Lord Nityānanda?





TEXT 126





e-saba pramāṇe jāni nityānanda-tattva-sīmā



tāṅhāke 'ananta' kahi, ki tāṅra mahimā



SYNONYMS



*e-saba*-all these; *pramāṇe*-by the evidences; *jāni*-I know; *nityānanda-tattva-sīmā*-the limit of the truth of Lord Nityānanda; *tāṅhāke*-to Him (Lord Nityānanda, Balarāma); *ananta*-Lord Ananta; *kahi*-if I say; *ki tāṅre mahimā*-what glory do I speak about Him.



TRANSLATION



From these conclusions we can know the limit of the truth of Lord Nityānanda. But what glory is there in calling Him Ananta?





TEXT 127





athavā bhaktera vākya māni satya kari'



sakala sambhave tāṅte, yāte avatārī



SYNONYMS



*athavā*-otherwise; *bhaktera vākya*-anything spoken by a pure devotee; *māni*-I accept; *satya kari'*-as truth; *sakala*-everything; *sambhave*-possible; *tāṅte*-in Him; *yāte*-since; *avatārī*-the original source of all incarnations.



TRANSLATION



But I accept it as the truth because it has been said by devotees. Since He is the source of all incarnations, everything is possible in Him.





TEXT 128





avatāra-avatārī--abheda, ye jāne



pūrve yaiche kṛṣṇake keho kāho kari' māne



SYNONYMS



*avatāra-avatārī*-an incarnation and the source of all incarnations; *abheda*-identical; *ye jāne*-anyone who knows; *pūrve*-formerly; *yaiche*-just as; *kṛṣṇake*-unto Lord Kṛṣṇa; *keho*-somebody; *kāho*-somewhere; *kari'*-making; *māne*-accepts.



TRANSLATION



They know that there is no difference between the incarnation and the source of all incarnations. Previously Lord Kṛṣṇa was regarded in the light of different principles by different people.





TEXT 129





keho kahe, kṛṣṇa sākṣāt nara-nārāyaṇa



keho kahe, kṛṣṇa haya sākṣāt vāmana



SYNONYMS



*keho kahe*-someone says; *kṛṣṇa*-Lord Kṛṣṇa; *sākṣāt*-directly; *nara-nārāyaṇa*-Lord Nara-Nārāyaṇa; *keho kahe*-someone says; *kṛṣṇa haya*-Kṛṣṇa is; *sākṣāt vāmana*-Lord Vāmanadeva.



TRANSLATION



Some said that Kṛṣṇa was directly Lord Nara-Nārāyaṇa, and some called Him Lord Vāmanadeva incarnate.





TEXT 130





keho kahe, kṛṣṇa kṣīroda-śāyī avatāra



asambhava nahe, satya vacana sabāra



SYNONYMS



*keho kahe*-someone says; *kṛṣṇa*-Lord Kṛṣṇa; *kṣīroda-śāyī avatāra*-an incarnation of Lord Viṣṇu lying in the ocean of milk; *asambhava nahe*-there is not impossibility; *satya*-true; *vacana sabāra*-everyone's statement.



TRANSLATION



Some called Lord Kṛṣṇa an incarnation of Lord Kṣīrodakaśāyī. All these names are true; nothing is impossible.





TEXT 131





kṛṣṇa yabe avatare sarvāṁśa-āśraya



sarvāṁśa āsi' tabe kṛṣṇete milaya



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *yabe*-when; *avatare*-descends; *sarva-aṁśa-āśraya*-the shelter of all other viṣṇu-tattvas; *sarva-aṁśa*-all plenary portions; *āsi'*-coming; *tabe*-at that time; *kṛṣṇete*-in Kṛṣṇa; *milaya*-join.



TRANSLATION



When the Supreme Personality of Godhead Kṛṣṇa appears, He is the shelter of all plenary parts. Thus at that time all His plenary portions join in Him.





TEXT 132





yei yei rūpe jāne, sei tāhā kahe



sakala sambhave kṛṣṇe, kichu mithyā nahe



SYNONYMS



*yei yei*-whatever; *rūpe*-in the form; *jāne*-one knows; *sei*-he; *tāhā*-that; *kahe*-says; *sakala sambhave kṛṣṇe*-everything is possible in Kṛṣṇa; *kichu mithyā nahe*-there is no falsity.



TRANSLATION



In whatever form one knows the Lord, one speaks of Him in that way. In this there is no falsity, since everything is possible in Kṛṣṇa.



PURPORT



In this connection we may mention an incident that took place between two of our sannyāsīs while we were preaching the Hare Kṛṣṇa mahā-mantra in Hyderabad. One of them stated that "Hare Rāma" refers to Śrī Balarāma, and the other protested that "Hare Rāma" means Lord Rāma. Ultimately the controversy came to me, and I gave the decision that if someone says that "Rāma" in "Hare Rāma" is Lord Rāmacandra and someone else says that the "Rāma" in "Hare Rāma" is Śrī Balarāma, both are correct because there is no difference between Śrī Balarāma and Lord Rāma. Here in Śrī *Caitanya-caritāmṛta* we find that Kṛṣṇadāsa Kavirāja Gosvāmī has stated the same conclusion:





yei yei rūpe jāne, sei tāhā kahe

sakala sambhave kṛṣṇe, kichu mithyā nahe



If someone calls Lord Rāmacandra by the vibration Hare Rāma, or if he understands "Rāmacandra," he is quite right. Similarly, if one says that Hare Rāma means Śrī Balarāma, he is also right. Those who are aware of the viṣṇu-tattva do not fight over all these details.





In the Laghu-bhāgavatāmṛta Śrīla Rūpa Gosvāmī has explained Kṛṣṇa's being both Kṣīrodakaśāyī Viṣṇu and Nārāyaṇa in the spiritual sky and expanding in quadruple forms like Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. He has refuted the idea that Kṛṣṇa is an incarnation of Nārāyaṇa. Some devotees think that Nārāyaṇa is the original Personality of Godhead and that Kṛṣṇa is an incarnation. Even Śaṅkarācārya, in his commentary on the *Bhagavad-gītā*, has accepted Nārāyaṇa as the transcendental Personality of Godhead who appeared as Kṛṣṇa, the son of Devakī and Vasudeva. Therefore this matter may be difficult to understand. But the Gauḍīya Vaiṣṇava-sampradāya, headed by Rūpa Gosvāmī, has established the principle of the *Bhagavad-gītā* that everything emanates from Kṛṣṇa, who says in the *Bhagavad-gītā*, ahaṁ sarvasya prabhavaḥ: "I am the original source of everything." "Everything" includes Nārāyaṇa. Therefore Rūpa Gosvāmī, in his Laghu-bhāgavatāmṛta, has established that Kṛṣṇa, not Nārāyaṇa, is the original Personality of Godhead.



In this connection he has quoted a verse from *Śrīmad-Bhāgavatam* (3.2.15) that states:



sva-śānta-rūpeṣv itaraiḥ svarūpair

abhyardyamāneṣv anukampitātmā

parāvareśo mahad-aṁśa-yukto

hy ajo 'pi jāto bhagavān yathāgniḥ



"When pure devotees of the Lord like Vasudeva are greatly disturbed by dangerous demons like Kaṁsa, Lord Kṛṣṇa joins with all His pastime expansions, such as the Lord of Vaikuṇṭha, and, although unborn, becomes manifest, just as fire becomes manifest by the friction of araṇi wood." Araṇi wood is used to ignite a sacrificial fire without matches or any other flame. Just as fire appears from araṇi wood, the Supreme Lord appears when there is friction between devotees and nondevotees. When Kṛṣṇa appears, He appears in full, including within Himself all His expansions like Nārāyaṇa, Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna. Kṛṣṇa is always integrated with His other incarnations, like Nṛsiṁhadeva, Varāha, Vāmana, Nara-Nārāyaṇa, Hayagrīva and Ajita. In Vṛndāvana sometimes Lord Kṛṣṇa exhibits the functions of such incarnations.





In the Brahmāṇḍa Purāṇa it is said: "The same Personality of Godhead who is known in Vaikuṇṭha as the four-handed Nārāyaṇa, the friend of all living entities, and in the milk ocean as the Lord of Śvetadvīpa, and who is the best of all puruṣas, appeared as the son of Nanda. In a fire there are many sparks of different dimensions; some of them are very big, and some are small. The small sparks are compared to the living entities, and the large sparks are compared to the Viṣṇu expansions of Lord Kṛṣṇa. All the incarnations emanate from Kṛṣṇa, and after the end of their pastimes they again merge with Kṛṣṇa."



Therefore in the various *Purāṇas* Kṛṣṇa is described sometimes as Nārāyaṇa, sometimes as Kṣīrodakaśāyī Viṣṇu, sometimes as Garbhodakaśāyī Viṣṇu and sometimes as Vaikuṇṭhanātha, the Lord of Vaikuṇṭha. Because Kṛṣṇa is always full, Mūla-saṅkarṣaṇa is in Kṛṣṇa, and since all incarnations are manifested from Mūla-saṅkarṣaṇa, it should be understood that He can manifest different incarnations by His supreme will, even in the presence of Kṛṣṇa. Great sages have therefore glorified the Lord by different names. Thus when the original person, the source of all incarnations, is sometimes described as an incarnation, there is no discrepancy.





TEXT 133





ataeva śrī-kṛṣṇa-caitanya gosāñi



sarva avatāra-līlā kari' sabāre dekhāi



SYNONYMS



*ataeva*-therefore; *śrī-kṛṣṇa-caitanya*-Lord Śrī Caitanya Mahāprabhu; *gosāñi*-the Lord; *sarva*-all; *avatāra-līlā*-the pastimes of different incarnations; *kari'*-exhibiting; *sabāre*-to everyone; *dekhāi*-He showed.



TRANSLATION



Therefore Lord Caitanya Mahāprabhu has exhibited to everyone all the pastimes of all the various incarnations.





TEXT 134





ei-rūpe nityānanda 'ananta'-prakāśa



sei-bhāve--kahe muñi caitanyera dāsa



SYNONYMS



*ei-rūpe*-in this way; *nityānanda*-Lord Nityānanda; *ananta*-prakāśa-unlimited manifestations; *sei-bhāve*-in that transcendental emotion; *kahe*-He says; *muñi*-I; *caitanyera dāsa*-the servant of Lord Caitanya.



TRANSLATION



Thus Lord Nityānanda has unlimited incarnations. In transcendental emotion He calls Himself a servant of Lord Caitanya.





TEXT 135





kabhu guru, kabhu sakhā, kabhu bhṛtya-līlā



pūrve yena tina-bhāve vraje kaila khelā



SYNONYMS



*kabhu*-sometimes; *guru*-spiritual master; *kabhu*-sometimes; *sakhā*-friend; *kabhu*-sometimes; *bhṛtya*-līlā-pastimes as a servant; *pūrve*-formerly; *yena*-as; *tina-bhāve*-in three different modes; *vraje*-in Vṛndāvana; *kaila khelā*-played with Kṛṣṇa.



TRANSLATION



Sometimes He serves Lord Caitanya as His guru, sometimes as His friend and sometimes as His servant, just as Lord Balarāma played with Lord Kṛṣṇa in these three different modes in Vraja.





TEXT 136





vṛṣa hañā kṛṣṇa-sane māthā-māthi raṇa



kabhu kṛṣṇa kare tāṅra pāda-saṁvāhana



SYNONYMS



*vṛṣa hañā*-becoming a bull; *kṛṣṇa*-sane-with Kṛṣṇa; *māthā*-māthi raṇa-fighting head to head; *kabhu*-sometimes; *kṛṣṇa*-Kṛṣṇa; *kare*-does; *tāṅra*-His; *pāda*-saṁvāhana-massaging the feet.



TRANSLATION



Playing like a bull, Lord Balarāma fights with Kṛṣṇa head to head. And sometimes Lord Kṛṣṇa massages the feet of Lord Balarāma.





TEXT 137





āpanāke bhṛtya kari' kṛṣṇe prabhu jāne



kṛṣṇera kalāra kalā āpanāke māne



SYNONYMS



*āpanāke*-Himself; *bhṛtya kari'*-considering a servant; *kṛṣṇa*-Kṛṣṇa; *prabhu*-master; *jāne*-He knows; *kṛṣṇera*-of Lord Kṛṣṇa; *kalāra kalā*-as a plenary portion of a plenary portion; *āpanāke*-Himself; *māne*-He accepts.



TRANSLATION



He considers Himself a servant and knows Kṛṣṇa to be His master. Thus He regards Himself as a fragment of His plenary portion.





TEXT 138





vṛṣāyamāṇau nardantau



yuyudhāte parasparam



anukṛtya rutair jantūṁś



ceratuḥ prākṛtau yathā



SYNONYMS



*vṛṣāyamāṇau*-becoming like bulls; *nardantau*-making roaring sounds; *yuyudhāte*-both used to fight; *parasparam*-each other; *anukṛtya*-imitating; *rutaiḥ*-with cries; *jantūn*-the animals; *ceratuḥ*-used to play; *prākṛtau*-ordinary boys; *yathā*-just like.



TRANSLATION



"Acting just like ordinary boys, They played like roaring bulls as They fought each other, and They imitated the calls of various animals."



PURPORT



This and the following quotation are from the *Bhāgavatam* (10.11.40 and 10.15.14).





TEXT 139





kvacit krīḍā-pariśrāntaṁ



gopotsaṅgopabarhaṇam



svayaṁ viśrāmayaty āryaṁ



pāda-saṁvāhanādibhiḥ



SYNONYMS



*kvacit*-sometimes; *krīḍā*-playing; *pariśrāntam*-very much fatigued; *gopa-utsaṅga*-the lap of a cowherd boy; *upabarhaṇam*-whose pillow; *svayam*-personally Lord Kṛṣṇa; *viśrāmayati*-causing to rest; *āryam*-His elder brother; *pāda-saṁvāhana-ādibhiḥ*-by massaging His feet, etc.



TRANSLATION



"Sometimes when Lord Kṛṣṇa's elder brother, Lord Balarāma, felt tired after playing and lay His head on the lap of a cowherd boy, Lord Kṛṣṇa Himself served Him by massaging His feet."





TEXT 140





keyaṁ vā kuta āyātā



daivī vā nāry utāsurī



prāyo māyāstu me bhartur



nānyā me 'pi vimohinī



SYNONYMS



*kā*-who; *iyam*-this; *vā*-or; *kutaḥ*-from where; *āyātā*-has come; *daivī*-whether demigod; *vā*-or; *nārī*-woman; *uta*-or; *āsurī*-demoness; *prāyaḥ*-in most cases; *māyā*-illusory energy; *astu*-she must be; *me*-My; *bhartuḥ*-of the master, Lord Kṛṣṇa; *na*-not; *anyā*-any other; *me*-My; *api*-certainly; *vimohinī*-bewilderer.



TRANSLATION



"Who is this mystic power, and where has she come from? Is she a demigod or a demoness? She must be the illusory energy of My master, Lord Kṛṣṇa, for who else can bewilder Me?"



PURPORT



The playful pastimes of the Lord caused suspicion in the mind of Lord Brahmā, and therefore Lord Brahmā, to test Kṛṣṇa's Lordship, stole all the Lord's cows and cowherd boys with his own mystic power. Śrī Kṛṣṇa responded, however, by replacing all the cows and boys in the field. Lord Balarāma's thoughts of astonishment at such wonderful retaliation are recorded in this verse (Bhāg. 10.13.37).





TEXT 141





yasyāṅghri-paṅkaja-rajo 'khila-loka-pālair



mauly-uttamair dhṛtam upāsita-tīrtha-tīrtham



brahmā bhavo 'ham api yasya kalāḥ kalāyāḥ



śrīś codvahema ciram asya nṛpāsanaṁ kva



SYNONYMS



*yasya*-whose; *aṅghri*-paṅkaja-lotuslike feet; *rajaḥ*-the dust; *akhila-loka*-of the universal planetary systems; *pālaiḥ*-by the masters; *mauli*-uttamaiḥ-with valuable turbans on their heads; *dhṛtam*-accepted; *upāsita*-worshiped; *tīrtha-tīrtham*-the sanctifier of the holy places; *brahmā*-Lord Brahmā; *bhavaḥ*-Lord Śiva; *aham api*-even I; *yasya*-of whom; *kalāḥ*-portions; *kalāyāḥ*-of a plenary portion; *śrīḥ*-the goddess of fortune; *ca*-and; *udvahema*-we carry; *ciram*-eternally; *asya*-of Him; *nṛpa-āsanam*-the throne of a king; *kva*-where.



TRANSLATION



"What is the value of a throne to Lord Kṛṣṇa? The masters of the various planetary systems accept the dust of His lotus feet on their crowned heads. That dust makes the holy places sacred, and even Lord Brahmā, Lord Śiva, Lakṣmī and I Myself, who are all portions of His plenary portion, eternally carry that dust on our heads."



PURPORT



When the Kauravas, to flatter Baladeva so that He would become their ally, spoke ill of Śrī Kṛṣṇa, Lord Baladeva was angry and spoke this verse (Bhāg. 10.68.37).





TEXT 142





ekale īśvara kṛṣṇa, āra saba bhṛtya



yāre yaiche nācāya, se taiche kare nṛtya



SYNONYMS



*ekale*-alone; *īśvara*-the Supreme Personality of Godhead; *kṛṣṇa*-Kṛṣṇa; *āra*-others; *saba*-all; *bhṛtya*-servants; *yāre*-unto whom; *yaiche*-as; *nācāya*-He causes to dance; *se*-He; *taiche*-in that way; *kare nṛtya*-dances.



TRANSLATION



Lord Kṛṣṇa alone is the supreme controller, and all others are His servants. They dance as He makes them do so.





TEXT 143





ei mata caitanya-gosāñi ekale īśvara



āra saba pāriṣada, keha vā kiṅkara



SYNONYMS



*ei mata*-in this way; *caitanya-gosāñi*-Lord Śrī Caitanya Mahāprabhu; *ekale*-alone; *īśvara*-the Supreme Personality of Godhead; *āra saba*-all others; *pāriṣada*-associates; *keha*-someone; *vā*-or; *kiṅkara*-servants.



TRANSLATION



Thus Lord Caitanya is also the only controller. All others are His associates or servants.





TEXTS 144-145





guru-varga,--nityānanda, advaita ācārya



śrīvāsādi, āra yata--laghu, sama, ārya



sabe pāriṣada, sabe līlāra sahāya



sabā lañā nija-kārya sādhe gaura-rāya



SYNONYMS



*guru*-varga-elders; *nityānanda*-Lord Nityānanda; *advaita ācārya*-and Advaita Ācārya; śrīvāsa-ādi-Śrīvāsa Ṭhākura and others; *āra*-others; *yata*-all; *laghu, sama, ārya*-junior, equal or superior; *sabe*-everyone; *pāriṣada*-associates; *sabe*-everyone; *līlāra sahāya*-helpers in the pastimes; *sabā lañā*-taking all of them; *nija*-kārya-His own aims; *sādhe*-executes; *gaura-rāya*-Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



His elders such as Lord Nityānanda, Advaita Ācārya and Śrīvāsa Ṭhākura, as well as His other devotees-whether His juniors, equals or superiors-are all His associates who help Him in His pastimes. Lord Gaurāṅga fulfills His aims with their help.





TEXT 146





advaita ācārya, nityānanda,--dui aṅga



dui-jana lañā prabhura yata kichu raṅga



SYNONYMS



*advaita ācārya*-Śrī Advaita Ācārya; *nityānanda*-Lord Nityānanda; *dui aṅga*-two limbs of the Lord; *dui*-jana lañā-taking the two of Them; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *yata*-all; *kichu*-some; *raṅga*-playful activities.



TRANSLATION



Śrī Advaita Ācārya and Śrīla Nityānanda Prabhu, who are plenary parts of the Lord, are His principal associates. With these two the Lord performs His pastimes in various ways.





TEXT 147





advaita-ācārya-gosāñi sākṣāt īśvara



prabhu guru kari' māne, tiṅho ta' kiṅkara



SYNONYMS



*advaita-ācārya*-of the name Advaita Ācārya; *gosāñi*-the Lord; *sākṣāt īśvara*-directly the Supreme Personality of Godhead; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *guru kari' māne*-accepts Him as His teacher; *tiṅho ta' kiṅkara*-but He is the servant.



TRANSLATION



Lord Advaita Ācārya is directly the Supreme Personality of Godhead. Although Lord Caitanya accepts Him as His preceptor, Advaita Ācārya is a servant of the Lord.



PURPORT



Lord Caitanya always offered respects to Advaita Prabhu as He would to His father because Advaita was even older than His father; yet Advaita Prabhu always considered Himself a servant of Lord Caitanya. Śrī Advaita Prabhu and Īśvara Purī, Lord Caitanya's spiritual master, were both disciples of Mādhavendra Purī, who was also the spiritual master of Nityānanda Prabhu. Thus Advaita Prabhu, as Lord Caitanya's spiritual uncle, was always to be respected because one should respect one's spiritual master's Godbrothers as one respects one's spiritual master. Because of all these considerations, Śrī Advaita Prabhu was superior to Lord Caitanya, yet Advaita Prabhu considered Himself Lord Caitanya's subordinate.





TEXT 148





ācārya-gosāñira tattva nā yāya kathana



kṛṣṇa avatāri yeṅho tārila bhuvana



SYNONYMS



*ācārya-gosāñira*-of Advaita Ācārya; *tattva*-the truth; *nā yāya kathana*-cannot be described; *kṛṣṇa*-Lord Kṛṣṇa; *avatāri*-making descend; *yeṅho*-who; *tārila*-delivered; *bhuvana*-all the world.



TRANSLATION



I cannot describe the truth of Advaita Ācārya. He has delivered the entire world by making Lord Kṛṣṇa descend.





TEXT 149





nityānanda-svarūpa pūrve ha-iyā lakṣmaṇa



laghu-bhrātā haiyā kare rāmera sevana



SYNONYMS



*nityānanda-svarūpa*-Lord Nityānanda Svarūpa; *pūrve*-formerly; *ha*-iyā-becoming; *lakṣmaṇa*-Lakṣmaṇa, Lord Rāmacandra's younger brother; *laghu*-bhrātrā haiyā-becoming the younger brother; *kare*-does; *rāmera sevana*-service to Lord Rāmacandra.



TRANSLATION



Lord Nityānanda Svarūpa formerly appeared as Lakṣmaṇa and served Lord Rāmacandra as His younger brother.



PURPORT



Among the sannyāsīs of the Śaṅkara-sampradāya there are different names for brahmacārīs. Each sannyāsī has some assistants, known as brahmacārīs, who are called by different names according to the names of the sannyāsī. Among such brahmacārīs there are four names: Svarūpa, Ānanda, Prakāśa and Caitanya. Nityānanda Prabhu maintained Himself as a brahmacārī; He never took sannyāsa. As a brahmacārī His name was Nityānanda Svarūpa, and therefore the sannyāsī under whom He was living must have been from the tīrthas or āśramas.





TEXT 150





rāmera caritra saba,--duḥkhera kāraṇa



svatantra līlāya duḥkha sahena lakṣmaṇa



SYNONYMS



*rāmera caritra saba*-all the activities of Lord Rāmacandra; *duḥkhera kāraṇa*-causes of suffering; *sva*-tantra-although independent; *līlāya*-in the pastimes; *duḥkha*-unhappiness; *sahena lakṣmaṇa*-Lakṣmaṇa tolerates.



TRANSLATION



The activities of Lord Rāma were full of suffering, but Lakṣmaṇa, of His own accord, tolerated that suffering.





TEXT 151





niṣedha karite nāre, yāte choṭa bhāi



mauna dhari' rahe lakṣmaṇa mane duḥkha pāi'



SYNONYMS



*niṣedha karite nāre*-unable to prohibit Lord Rāmacandra; *yāte*-because; *choṭa bhāi*-younger brother; *mauna dhari'*-becoming silent; *rahe*-remains; *lakṣmaṇa*-Lakṣmaṇa; *mane*-in the mind; *duḥkha*-unhappiness; *pāi'*-getting.



TRANSLATION



As a younger brother He could not stop Lord Rāma from His resolution, and so He remained silent, although unhappy in His mind.





TEXT 152





kṛṣṇa-avatāre jyeṣṭha hailā sevāra kāraṇa



kṛṣṇake karāila nānā sukha āsvādana



SYNONYMS



*kṛṣṇa-avatāre*-in the incarnation of Lord Kṛṣṇa; *jyeṣṭha hailā*-He became the elder brother; *sevāra kāraṇa*-for the purpose of service; *kṛṣṇake*-to Kṛṣṇa; *karāila*-made; *nānā*-various; *sukha*-happinesses; *āsvādana*-tasting.



TRANSLATION



When Lord Kṛṣṇa appeared, He [Balarāma] became His elder brother to serve Him to His heart's content and make Him enjoy all sorts of happiness.





TEXT 153





rāma-lakṣmaṇa--kṛṣṇa-rāmera aṁśa-viśeṣa



avatāra-kāle doṅhe doṅhāte praveśa



SYNONYMS



*rāma*-lakṣmaṇa-Rāmacandra and Lakṣmaṇa; *kṛṣṇa*-rāmera aṁśa-viśeṣa-particular expansions of Lord Kṛṣṇa and Lord Balarāma; *avatāra*-kāle-at the time of incarnation; *doṅhe*-both of Them (Rāma and Lakṣmaṇa); *doṅhāte praveśa*-entered into Them both (Kṛṣṇa and Balarāma).



TRANSLATION



Śrī Rāma and Śrī Lakṣmaṇa, who are plenary portions of Lord Kṛṣṇa and Lord Balarāma, entered into Them at the time of Kṛṣṇa's and Balarāma's appearance.



PURPORT



With reference to the Viṣṇu-dharmottara, the Laghu-bhāgavatāmṛta explains that Rāma is an incarnation of Vāsudeva, Lakṣmaṇa is an incarnation of Saṅkarṣaṇa, Bharata is an incarnation of Pradyumna, and Śatrughna is an incarnation of Aniruddha. The *Padma Purāṇa* describes that Rāmacandra is Nārāyaṇa and that Lakṣmaṇa, Bharata and Śatrughna are respectively Śeṣa, Cakra and Śaṅkha (the conchshell in the hand of Nārāyaṇa). In the Rāma-gīta of the Skanda Purāṇa, Lakṣmaṇa, Bharata and Śatrughna have been described as the triple attendants of Lord Rāma.





TEXT 154





sei amśa lañā jyeṣṭha-kaniṣṭhābhimāna



aṁśāṁśi-rūpe śāstre karaye vyākhyāna



SYNONYMS



*sei aṁśa lañā*-taking that plenary portion; *jyeṣṭha*-kaniṣṭha-abhimāna-considering Themselves the elder or younger; *aṁśa*-aṁśi-rūpe-as the expansion and the original Supreme Personality of Godhead; *śāstre*-in the revealed scriptures; *karaye*-does; *vyākhyāna*-explanation.



TRANSLATION



Kṛṣṇa and Balarāma present Themselves as elder or younger brother, but in the scriptures They are described as the original Supreme Personality of Godhead and His expansion.





TEXT 155





rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan



nānāvatāram akarod bhuvaneṣu kintu



kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo



govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



SYNONYMS



*rāma-ādi*-the incarnation of Lord Rāma, etc.; *mūrtiṣu*-in different forms; *kalā-niyamena*-by the order of plenary portions; *tiṣṭhan*-existing; *nānā*-various; *avatāram*-incarnations; *akarot*-executed; *bhuvaneṣu*-within the worlds; *kintu*-but; *kṛṣṇaḥ*-Lord Kṛṣṇa; *svayam*-personally; *samabhavat*-appeared; *paramaḥ*-the supreme; *pumān*-person; *yaḥ*-who; *govindam*-unto Lord Govinda; *ādi-puruṣam*-the original person; *tam*-unto Him; *aham*-I; *bhajāmi*-offer obeisances.



TRANSLATION



"I worship Govinda, the primeval Lord, who by His various plenary portions appeared in the world in different forms and incarnations such as Lord Rāma, but who personally appears in His supreme original form as Lord Kṛṣṇa."



PURPORT



This is a quotation from Brahma-saṁhitā (5.39).





TEXT 156





śrī-caitanya--sei kṛṣṇa, nityānanda--rāma



nityānanda pūrṇa kare caitanyera kāma



SYNONYMS



*śrī-caitanya*-Lord Śrī Caitanya; *sei kṛṣṇa*-that original Kṛṣṇa; *nityānanda*-Lord Nityānanda; *rāma*-Balarāma; *nityānanda*-Lord Nityānanda; *pūrṇa kare*-fulfills; *caitanyera kāma*-all the desires of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



Lord Caitanya is the same Lord Kṛṣṇa, and Lord Nityānanda is Lord Balarāma. Lord Nityānanda fulfills all of Lord Caitanya's desires.





TEXT 157





nityānanda-mahimā-sindhu ananta, apāra



eka kaṇā sparśi mātra,--se kṛpā tāṅhāra



SYNONYMS



*nityānanda-mahimā*-of the glories of Lord Nityānanda; *sindhu*-the ocean; *ananta*-unlimited; *apāra*-unfathomed; *eka kaṇā*-one fragment; *sparśi*-I touch; *mātra*-only; *se*-that; *kṛpā*-mercy; *tāṅhāra*-His.



TRANSLATION



The ocean of Lord Nityānanda's glories is infinite and unfathomable. Only by His mercy can I touch even a drop of it.





TEXT 158





āra eka śuna tāṅra kṛpāra mahimā



adhama jīvere caḍhāila ūrdhva-sīmā



SYNONYMS



*āra*-another; *eka*-one; *śuna*-please hear; *tāṅra kṛpāra mahimā*-glory of His mercy; *adhama jīvere*-the downtrodden living being; *caḍhāila*-He elevated; *ūrdhva-sīmā*-to the topmost limit.



TRANSLATION



Please listen to another glory of His mercy. He made a fallen living entity climb to the highest limit.





TEXT 159





veda-guhya kathā ei ayogya kahite



tathāpi kahiye tāṅra kṛpā prakāśite



SYNONYMS



*veda*-like the Vedas; *guhya*-very confidential; *kathā*-incident; *ei*-this; *ayogya kahite*-not fit to disclose; *tathāpi*-still; *kahiye*-I speak; *tāṅra*-His; *kṛpā*-mercy; *prakāśite*-to manifest.



TRANSLATION



To disclose it is not proper, for it should be kept as confidential as the *Vedas*, yet I shall speak of it to make His mercy known to all.





TEXT 160





ullāsa-upari lekhoṅ tomāra prasāda



nityānanda prabhu, mora kṣama aparādha



SYNONYMS



*ullāsa*-upari-on account of great ecstasy; *lekhoṅ*-I write; *tomāra prasāda*-Your mercy; *nityānanda prabhu*-Lord Nityānanda; *mora*-my; *kṣama*-please excuse; *aparādha*-offenses.



TRANSLATION



O Lord Nityānanda, I write of Your mercy out of great exultation. Please forgive me for my offenses.





TEXT 161





avadhūta gosāñira eka bhṛtya prema-dhāma



mīnaketana rāmadāsa haya tāṅra nāma



SYNONYMS



*avadhūta*-the mendicant; *gosāñira*-of Lord Nityānanda; *eka*-one; *bhṛtya*-servant; *prema*-dhāma-reservoir of love; *mīnaketana*-Mīnaketana; *rāma*-dāsa-Rāmadāsa; *haya*-is; *tāṅra*-his; *nāma*-name.



TRANSLATION



Lord Nityānanda Prabhu had a servant named Śrī Mīnaketana Rāmadāsa, who was a reservoir of love.





TEXT 162





āmāra ālaye aho-rātra-saṅkīrtana



tāhāte āilā teṅho pāñā nimantraṇa



SYNONYMS



*āmāra ālaye*-at my house; *ahaḥ*-rātra-day and night; *saṅkīrtana*-chanting the Hare Kṛṣṇa mantra; *tāhāte*-on account of this; *āilā*-came; *teṅho*-he; *pāñā nimantraṇa*-getting an invitation.



TRANSLATION



At my house there was saṅkīrtana day and night, and therefore he visited there, having been invited.





TEXT 163





mahā-prema-maya tiṅho vasilā aṅgane



sakala vaiṣṇava tāṅra vandilā caraṇe



SYNONYMS



*mahā*-prema-maya-absorbed in emotional love; *tiṅho*-he; *vasilā*-sat; *aṅgane*-in the courtyard; *sakala vaiṣṇava*-all other Vaiṣṇavas; *tāṅra*-his; *vandilā*-worshiped; *caraṇe*-lotus feet.



TRANSLATION



Absorbed in emotional love, he sat in my courtyard, and all the Vaiṣṇavas bowed down at his feet.





TEXT 164





namaskāra karite, kā'ra uparete caḍe



preme kā're vaṁśī māre, kāhāke cāpaḍe



SYNONYMS



*namaskāra karite*-while offering obeisances, bowing down; *kā'ra*-of someone; *uparete*-on the body; *caḍe*-gets up; *preme*-in ecstatic love; *kā're*-someone; *vaṁśī*-the flute; *māre*-strikes; *kāhāke*-someone; *cāpaḍe*-slaps.



TRANSLATION



In a joyful mood of love of God he sometimes climbed upon the shoulder of someone offering obeisances, and sometimes he struck others with his flute or mildly slapped them.





TEXT 165





ye nayana dekhite aśru haya mane yāra



sei netre avicchinna vahe aśru-dhāra



SYNONYMS



*ye*-his; *nayana*-eyes; *dekhite*-seeing; *aśru*-tears; *haya*-appear; *mane*-from the mind; *yāra*-of someone; *sei netre*-in his eyes; *avicchinna*-continuously; *vahe*-flows; *aśru-dhāra*-a shower of tears.



TRANSLATION



When someone saw the eyes of Mīnaketana Rāmadāsa, tears would automatically flow from his own eyes, for a constant shower of tears flowed from the eyes of Mīnaketana Rāmadāsa.





TEXT 166





kabhu kona aṅge dekhi pulaka-kadamba



eka aṅge jāḍya tāṅra, āra aṅge kampa



SYNONYMS



*kabhu*-sometimes; *kona*-some; *aṅge*-in parts of the body; *dekhi*-I see; *pulaka*-kadamba-eruptions of ecstasy like kadamba flowers; *eka aṅge*-in one part of the body; *jāḍya*-stunned; *tāṅra*-his; *āra aṅge*-in another limb; *kampa*-trembling.



TRANSLATION



Sometimes there were eruptions of ecstasy like kadamba flowers on some parts of his body, and sometimes one limb would be stunned while another would be trembling.





TEXT 167





nityānanda bali' yabe karena huṅkāra



tāhā dekhi' lokera haya mahā-camatkāra



SYNONYMS



*nityānanda*-the name Nityānanda; *bali'*-saying; *yabe*-whenever; *karena huṅkāra*-makes a great sound; *tāhā dekhi'*-seeing that; *lokera*-of the people; *haya*-there is; *mahā*-camatkāra-great wonder and astonishment.



TRANSLATION



Whenever he shouted aloud the name Nityānanda, the people around him were filled with great wonder and astonishment.





TEXT 168





guṇārṇava miśra nāme eka vipra ārya



śrī-mūrti-nikaṭe teṅho kare sevā-kārya



SYNONYMS



*guṇārṇava miśra*-of Guṇārṇava Miśra; *nāme*-by the name; *eka*-one; *vipra*-brāhmaṇa; *ārya*-very respectable; *śrī-mūrti-nikaṭe*-by the side of the Deity; *teṅho*-he; *kare*-does; *sevā*-kārya-activities in devotion.



TRANSLATION



One respectable brāhmaṇa named Śrī Guṇārṇava Miśra was serving the Deity.





TEXT 169





aṅgane āsiyā teṅho nā kaila sambhāṣa



tāhā dekhi' kruddha hañā bale rāmadāsa



SYNONYMS



*aṅgane*-to the courtyard; *āsiyā*-coming; *teṅho*-he; *nā*-not; *kaila*-did; *sambhāṣa*-address; *tāhā dekhi'*-seeing this; *kruddha hañā*-becoming angry; *bale*-says; *rāma-dāsa*-Śrī Rāmadāsa.



TRANSLATION



When Mīnaketana was seated in the yard, this brāhmaṇa did not offer him respect. Seeing this, Śrī Rāmadāsa became angry and spoke.





TEXT 170





'ei ta' dvitīya sūta romaharaṣaṇa



baladeva dekhi' ye nā kaila pratyudgama'



SYNONYMS



*ei ta'*-this; *dvitīya*-second; *sūta romaharaṣaṇa*-of the name Romaharṣaṇa-sūta; *baladeva dekhi'*-seeing Lord Balarāma; *ye*-who; *nā*-not; *kaila*-did; *pratyudgama*-stand up.



TRANSLATION



"Here I find the second Romaharṣaṇa-sūta, who did not stand to show honor when he saw Lord Balarāma."





TEXT 171





eta bali' nāce gāya, karaye santoṣa



kṛṣṇa-kārya kare vipra--nā karila roṣa



SYNONYMS



*eta bali'*-saying this; *nāce*-he dances; *gāya*-chants; *karaye santoṣa*-becomes satisfied; *kṛṣṇa-kārya*-the duties of Deity worship; *kare*-performs; *vipra*-the brāhmaṇa; *nā karila*-did not become; *roṣa*-angry.



TRANSLATION



After saying this, he danced and sang to his heart's content, but the brāhmaṇa did not become angry, for he was then serving Lord Kṛṣṇa.



PURPORT



Mīnaketana Rāmadāsa was a great devotee of Lord Nityānanda. When he entered the house of Kṛṣṇadāsa Kavirāja, Guṇārṇava Miśra, the priest who was worshiping the Deity installed in the house, did not receive him very well. A similar event occurred when Romaharṣaṇa-sūta was speaking to the great assembly of sages at Naimiṣāraṇya. Lord Baladeva entered that great assembly, but since Romaharṣana-sūta was on the vyāsāsana, he did not get down to offer respect to Lord Baladeva. The behavior of Guṇārṇava Miśra indicated that he had no great respect for Lord Nityānanda, and this idea was not at all palatable to Mīnaketana Rāmadāsa. For this reason the mentality of Mīnaketana Rāmadāsa is never deprecated by devotees.





TEXT 172





utsavānte gelā tiṅho kariyā prasāda



mora bhrātā-sane tāṅra kichu haila vāda



SYNONYMS



*utsava*-ante-after the festival; *gelā*-went away; *tiṅho*-he; *kariyā prasāda*-showing mercy; *mora*-of me; *bhrātā*-sane-with the brother; *tāṅra*-of him; *kichu*-some; *haila*-there was; *vāda*-controversy.



TRANSLATION



At the end of the festival Mīnaketana Rāmadāsa went away, offering his blessings to everyone. At that time he had some controversy with my brother.





TEXT 173





caitanya-prabhute tāṅra sudṛḍha viśvāsa



nityānanda-prati tāṅra viśvāsa-ābhāsa



SYNONYMS



*caitanya*-prabhute-unto Lord Caitanya; *tāṅra*-his; *su*-dṛḍha-fixed; *viśvāsa*-faith; *nityānanda*-prati-unto Lord Nityānanda; *tāṅra*-his; *viśvāsa-ābhāsa*-dim reflection of faith.



TRANSLATION



My brother had firm faith in Lord Caitanya but only a dim glimmer of faith in Lord Nityānanda.





TEXT 174





ihā jāni' rāmadāsera duḥkha ha-ila mane



tabe ta' bhrātāre āmi karinu bhartsane



SYNONYMS



*ihā*-this; *jāni'*-knowing; *rāma-dāsera*-of the saint Rāmadāsa; *duḥkha*-unhappiness; *ha*-ila-there was; *mane*-in the mind; *tabe*-at that time; *ta'*-certainly; *bhrātāre*-to my brother; *āmi*-I; *karinu*-did; *bhartsane*-chastisement.



TRANSLATION



Knowing this, Śrī Rāmadāsa felt unhappy in his mind. I then rebuked my brother.





TEXT 175





dui bhāi eka-tanu--samāna-prakāśa



nityānanda nā māna, tomāra habe sarva-nāśa



SYNONYMS



*dui bhāi*-two brothers; *eka-tanu*-one body; *samāna*-prakāśa-equal manifestation; *nityānanda*-Lord Nityānanda; *nā māne*-you do not believe; *tomāra*-your; *habe*-that will be; *sarva*-nāśa-downfall.



TRANSLATION



"These two brothers," I told him, "are like one body; They are identical manifestations. If you do not believe in Lord Nityānanda, you will fall down.





TEXT 176





ekete viśvāsa, anye nā kara sammāna



"ardha-kukkuṭī-nyāya" tomāra pramāṇa



SYNONYMS



*ekete viśvāsa*-faith in one; *anye*-in the other; *nā*-not; *kara*-do; *sammāna*-respect; *ardha-kukkuṭī-nyāya*-the logic of accepting half of a hen; *tomāra*-your; *pramāṇa*-evidence.



TRANSLATION



"If you have faith in one but disrespect the other, your logic is like the logic of accepting half a hen.





TEXT 177





kiṁvā, doṅhā nā māniñā hao ta' pāṣaṇḍa



eke māni' āre nā māni,--ei-mata bhaṇḍa



SYNONYMS



*kiṁvā*-otherwise; *doṅhā*-both of Them; *nā*-not; *māniñā*-accepting; *hao*-you become; *ta'*-certainly; *pāṣaṇḍa*-atheist; *eke*-one of Them; *māni'*-accepting; *āre*-the other; *nā māni*-not accepting; *ei-mata*-this kind of faith; *bhaṇḍa*-hypocrisy.



TRANSLATION



"It would be better to be an atheist by slighting both brothers than a hypocrite by believing in one and slighting the other."





TEXT 178





kruddha haiyā vaṁśī bhāṅgi' cale rāmadāsa



tat-kāle āmāra bhrātāra haila sarva-nāśa



SYNONYMS



*kruddha haiyā*-being very angry; *vaṁśī*-the flute; *bhāṅgi'*-breaking; *cale*-departs; *rāma-dāsa*-of the name Rāmadāsa; *tat*-kāle-at that time; *āmāra*-my; *bhrātāra*-of the brother; *haila*-there was; *sarva*-nāśa-downfall.

TRANSLATION



Thus Śrī Rāmadāsa broke his flute in anger and went away, and at that time my brother fell down.





TEXT 179





ei ta' kahila tāṅra sevaka-prabhāva



āra eka kahi tāṅra dayāra svabhāva



SYNONYMS



*ei ta'*-thus; *kahila*-explained; *tāṅra*-of Him; *sevaka-prabhāva*-the power of the servant; *āra*-other; *eka*-one; *kahi*-I say; *tāṅra*-His; *dayāra*-of mercy; *svabhāva*-characteristic.



TRANSLATION



I have thus described the power of the servants of Lord Nityānanda. Now I shall describe another characteristic of His mercy.





TEXT 180





bhāike bhartsinu muñi, lañā ei guṇa



sei rātre prabhu more dilā daraśana



SYNONYMS



*bhāike*-my brother; *bhartsinu*-chastised; *muñi*-I; *lañā*-taking; *ei*-this; *guṇa*-as a good quality; *sei rātre*-on that night; *prabhu*-my Lord; *more*-unto me; *dilā*-gave; *daraśana*-appearance.



TRANSLATION



That night Lord Nityānanda appeared to me in a dream because of my good quality in chastising my brother.





TEXT 181





naihāṭi-nikaṭe 'jhāmaṭapura' nāme grāma



tāṅhā svapne dekhā dilā nityānanda-rāma



SYNONYMS



*naihāṭi*-nikaṭe-near the village Naihāṭi; *jhāmaṭapura*-Jhāmaṭapura; *nāme*-by the name; *grāma*-village; *tāṅhā*-there; *svapne*-in a dream; *dekhā*-appearance; *dilā*-gave; *nityānanda-rāma*-Lord Nityānanda Balarāma.



TRANSLATION



In the village of Jhāmaṭapura, which is near Naihāṭi, Lord Nityānanda appeared to me in a dream.



PURPORT



There is now a railway line to Jhāmaṭapura. If one wants to go there, he can take a train on the Katwa railway line and go directly to the station known as Sālāra. From that station one can go directly to Jhāmaṭapura.





TEXT 182





daṇḍavat haiyā āmi paḍinu pāyete



nija-pāda-padma prabhu dilā mora māthe



SYNONYMS



*daṇḍavat haiyā*-offering obeisances; *āmi*-I; *paḍinu*-fell down; *pāyete*-at His lotus feet; *nija*-pāda-padma-His own lotus feet; *prabhu*-the Lord; *dilā*-placed; *mora*-my; *māthe*-on the head.



TRANSLATION



I fell at His feet, offering my obeisances, and He then placed His own lotus feet upon my head.





TEXT 183





'uṭha', 'uṭha' bali' more bale bāra bāra



uṭhi' tāṅra rūpa dekhi' hainu camatkāra



SYNONYMS



*uṭha uṭha*-get up, get up; *bali'*-saying; *more*-unto me; *bale*-says; *bāra bāra*-again and again; *uṭhi'*-getting up; *tāṅra*-His; *rūpa dekhi'*-seeing the beauty; *hainu*-became; *camatkāra*-astonished.



TRANSLATION



"Arise! Get up!" He told me again and again. Upon rising, I was greatly astonished to see His beauty.





TEXT 184





śyāma-cikkaṇa kānti, prakāṇḍa śarīra



sākṣāt kandarpa, yaiche mahā-malla-vīra



SYNONYMS



*śyāma*-blackish; *cikkaṇa*-glossy; *kānti*-luster; *prakāṇḍa*-heavy; *śarīra*-body; *sākṣāt*-directly; *kandarpa*-Cupid; *yaiche*-like; *mahā-malla*-very stout and strong; *vīra*-hero.



TRANSLATION



He had a glossy blackish complexion, and His tall, strong, heroic stature made Him seem like Cupid himself.





TEXT 185





suvalita hasta, pada, kamala-nayāna



paṭṭa-vastra śire, paṭṭa-vastra paridhāna



SYNONYMS



*suvalita*-well-formed; *hasta*-hands; *pada*-legs; *kamala*-nayāna-eyes like lotus flowers; *paṭṭa*-vastra-silk cloth; *śire*-on the head; *paṭṭa*-vastra-silk garments; *paridhāna*-wearing.



TRANSLATION



He had beautifully formed hands, arms and legs, and eyes like lotus flowers. He wore a silk cloth, with a silk turban on His head.





TEXT 186





suvarṇa-kuṇḍala karṇe, svarṇāṅgada-vālā



pāyete nūpura bāje, kaṇṭhe puṣpa-mālā



SYNONYMS



*suvarṇa*-kuṇḍala-gold earrings; *karṇe*-on the ears; *svarṇa*-aṅgada-golden armlets; *vālā*-and bangles; *pāyete*-on the feet; *nūpura*-ankle bells; *bāje*-tinkle; *kaṇṭhe*-on the neck; *puṣpa*-mālā-flower garland.



TRANSLATION



He wore golden earrings on His ears, and golden armlets and bangles. He wore tinkling anklets on His feet and a garland of flowers around His neck.





TEXT 187





candana-lepita-aṅga, tilaka suṭhāma



matta-gaja jini' mada-manthara payāna



SYNONYMS



*candana*-with sandalwood pulp; *lepita*-smeared; *aṅga*-body; *tilaka suṭhāma*-nicely decorated with tilaka; *matta-gaja*-a mad elephant; *jini'*-surpassing; *mada*-manthara-maddened by drinking; *payāna*-movement.



TRANSLATION



His body was anointed with sandalwood pulp, and He was nicely decorated with tilaka. His movements surpassed those of a maddened elephant.





TEXT 188





koṭi-candra jini' mukha ujjvala-varaṇa



dāḍimba-bīja-sama danta tāmbūla-carvaṇa



SYNONYMS



*koṭi*-candra-millions upon millions of moons; *jini'*-surpassing; *mukha*-face; *ujjvala*-varaṇa-bright and brilliant; *dāḍimba*-bīja-pomegranate seeds; *sama*-like; *danta*-teeth; *tāmbūla*-carvaṇa-chewing betel nut.



TRANSLATION



His face was more beautiful than millions upon millions of moons, and His teeth were like pomegranate seeds because of His chewing betel.





TEXT 189





preme matta aṅga ḍāhine-vāme dole



'kṛṣṇa' 'kṛṣṇa' baliyā gambhīra bola bale



SYNONYMS



*preme*-in ecstasy; *matta*-absorbed; *aṅga*-the whole body; *ḍāhine*-to the right side; *vāme*-to the left side; *dole*-moves; *kṛṣṇa kṛṣṇa*-Kṛṣṇa, Kṛṣṇa; *baliyā*-saying; *gambhīra*-deep; *bola*-words; *bale*-was uttering.



TRANSLATION



His body moved to and fro, right and left, for He was absorbed in ecstasy. He chanted "Kṛṣṇa, Kṛṣṇa" in a deep voice.





TEXT 190





rāṅgā-yaṣṭi haste dole yena matta siṁha



cāri-pāśe veḍi āche caraṇete bhṛṅga



SYNONYMS



*rāṅgā-yaṣṭi*-a red stick; *haste*-in the hand; *dole*-moves; *yena*-like; *matta*-mad; *siṁha*-lion; *cāri-pāśe*-all around; *veḍi*-surrounding; *āche*-there is; *caraṇete*-at the lotus feet; *bhṛṅga*-bumblebees.



TRANSLATION



His red stick moving in His hand, He seemed like a maddened lion. All around the four sides of His feet were bumblebees.





TEXT 191





pāriṣada-gaṇe dekhi' saba gopa-veśe



'kṛṣṇa' 'kṛṣṇa' kahe sabe saprema āveśe



SYNONYMS



*pāriṣada*-gaṇe-associates; *dekhi'*-seeing; *saba*-all; *gopa-veśe*-in the dress of cowherd boys; *kṛṣṇa kṛṣṇa*-Kṛṣṇa, Kṛṣṇa; *kahe*-says; *sabe*-all; *sa-prema*-of ecstatic love; *āveśe*-in absorption.



TRANSLATION



His devotees, dressed like cowherd boys, surrounded His feet like so many bees and also chanted "Kṛṣṇa, Kṛṣṇa," absorbed in ecstatic love.





TEXT 192





śiṅgā vāṁśī bājāya keha, keha nāce gāya



sevaka yogāya tāmbūla, cāmara ḍhulāya



SYNONYMS



*śiṅgā vāṁśī*-horns and flutes; *bājāya*-play; *keha*-some; *keha*-some of them; *nāce*-dance; *gāya*-sing; *sevaka*-a servant; *yogāya*-supplies; *tāmbūla*-betel nut; *cāmara*-fan; *ḍhulāya*-moves.



TRANSLATION



Some of them played horns and flutes, and others danced and sang. Some of them offered betel nuts, and others waved cāmara fans about Him.





TEXT 193





nityānanda-svarūpera dekhiyā vaibhava



kibā rūpa, guṇa, līlā--alaukika saba



SYNONYMS



*nityānanda-svarūpera*-of Lord Nityānanda Svarūpa; *dekhiyā*-seeing; *vaibhava*-the opulence; *kibā rūpa*-what a wonderful form; *guṇa*-qualities; *līlā*-pastimes; *alaukika*-uncommon; *saba*-all.



TRANSLATION



Thus I saw such opulence in Lord Nityānanda Svarūpa. His wonderful form, qualities and pastimes are all transcendental.





TEXT 194





ānande vihvala āmi, kichu nāhi jāni



tabe hāsi' prabhu more kahilena vāṇī



SYNONYMS



*ānande*-in transcendental ecstasy; *vihvala*-overwhelmed; *āmi*-I; *kichu*-anything; *nāhi*-not; *jāni*-know; *tabe*-at that time; *hāsi'*-smiling; *prabhu*-the Lord; *more*-unto me; *kahilena*-says; *vāṇī*-some words.



TRANSLATION



I was overwhelmed with transcendental ecstasy, not knowing anything else. Then Lord Nityānanda smiled and spoke to me as follows.





TEXT 195





āre āre kṛṣṇadāsa, nā karaha bhaya



vṛndāvane yāha,--tāṅhā sarva labhya haya



SYNONYMS



*āre āre*-O! O!; *kṛṣṇa-dāsa*-of the name Kṛṣṇadāsa; *nā*-not; *karaha*-make; *bhaya*-fear; *vṛndāvane yāha*-go to Vṛndāvana; *tāṅhā*-there; *sarva*-everything; *labhya*-available; *haya*-is.



TRANSLATION



"O my dear Kṛṣṇadāsa, do not be afraid. Go to Vṛndāvana, for there you will attain all things."





TEXT 196





eta bali' prerilā more hātasāni diyā



antardhāna kaila prabhu nija-gaṇa lañā



SYNONYMS



*eta bali'*-saying this; *prerilā*-dispatched; *more*-me; *hātasāni*-indication of the hand; *diyā*-giving; *antardhāna kaila*-disappeared; *prabhu*-my Lord; *nija*-gaṇa lañā-taking His personal associates.



TRANSLATION



After saying this, He directed me toward Vṛndāvana by waving His hand. Then He disappeared with His associates.





TEXT 197





mūrcchita ha-iyā muñi paḍinu bhūmite



svapna-bhaṅga haila, dekhi, hañāche prabhāte



SYNONYMS



*mūrcchita ha*-iyā-fainting; *muñi*-I; *paḍinu*-fell; *bhūmite*-on the ground; *svapna*-bhaṅga-breaking of the dream; *haila*-there was; *dekhi*-I saw; *hañāche*-there was; *prabhāte*-morning light.



TRANSLATION



I fainted and fell to the ground, my dream broke, and when I regained consciousness I saw that morning had come.





TEXT 198





ki dekhinu ki śuninu, kariye vicāra



prabhu-ājñā haila vṛndāvana yāibāra



SYNONYMS



*ki dekhinu*-what did I see; *ki śuninu*-what did I hear; *kariye vicāra*-I began to consider; *prabhu-ājñā*-the order of my Lord; *haila*-there was; *vṛndāvana*-to Vṛndāvana; *yāibāra*-to go.



TRANSLATION



I thought about what I had seen and heard and concluded that the Lord had ordered me to proceed to Vṛndāvana at once.





TEXT 199





sei kṣaṇe vṛndāvane karinu gamana



prabhura kṛpāte sukhe āinu vṛndāvana



SYNONYMS



*sei kṣaṇe*-that very second; *vṛndāvane*-toward Vṛndāvana; *karinu*-I did; *gamana*-starting; *prabhura kṛpāte*-by the mercy of Lord Nityānanda; *sukhe*-in great happiness; *āinu*-arrived; *vṛndāvana*-at Vṛndāvana.



TRANSLATION



That very second I started for Vṛndāvana, and by His mercy I reached there in great happiness.





TEXT 200





jaya jaya nityānanda, nityānanda-rāma



yāṅhāra kṛpāte pāinu vṛndāvana-dhāma



SYNONYMS



*jaya jaya*-all glories; *nityānanda*-to Lord Nityānanda; *nityānanda-rāma*-to Lord Balarāma, who appeared as Nityānanda; *yāṅhāra kṛpāte*-by whose mercy; *pāinu*-I got; *vṛndāvana*-dhāma-shelter at Vṛndāvana.



TRANSLATION



All glory, all glory to Lord Nityānanda Balarāma, by whose mercy I have attained shelter in the transcendental abode of Vṛndāvana.





TEXT 201





jaya jaya nityānanda, jaya kṛpā-maya



yāṅhā haite pāinu rūpa-sanātanāśraya



SYNONYMS



*jaya jaya*-all glories; *nityānanda*-to Lord Nityānanda; *jaya kṛpā-maya*-all glories to the most merciful Lord; *yāṅhā haite*-from whom; *pāinu*-I got; *rūpa*-sanātana-āśraya-shelter at the lotus feet of Rūpa Gosvāmī and Sanātana Gosvāmī.



TRANSLATION



All glory, all glory to the merciful Lord Nityānanda, by whose mercy I have attained shelter at the lotus feet of Śrī Rūpa and Śrī Sanātana.





TEXT 202





yāṅhā haite pāinu raghunātha-mahāśaya



yāṅhā haite pāinu śrī-svarūpa-āśraya



SYNONYMS



*yāṅhā haite*-from whom; *pāinu*-I got; *raghunātha-mahā-āśaya*-the shelter of Raghunātha dāsa Gosvāmī; *yāṅhā haite*-from whom; *pāinu*-I got; *śrī*-svarūpa-āśraya-shelter at the feet of Svarūpa Dāmodara Gosvāmī.



TRANSLATION



By His mercy I have attained the shelter of the great personality Śrī Raghunātha dāsa Gosvāmī, and by His mercy I have found the refuge of Śrī Svarūpa Dāmodara.



PURPORT



Anyone desiring to become expert in the service of Śrī Śrī Rādhā and Kṛṣṇa should always aspire to be under the guidance of Svarūpa Dāmodara Gosvāmī, Rūpa Gosvāmī, Sanātana Gosvāmī and Raghunātha dāsa Gosvāmī. To come under the protection of the Gosvāmīs, one must get the mercy and grace of Nityānanda Prabhu. The author has tried to explain this fact in these two verses.





TEXT 203





sanātana-kṛpāya pāinu bhaktira siddhānta



śrī-rūpa-kṛpāya pāinu bhakti-rasa-prānta



SYNONYMS



*sanātana-kṛpāya*-by the mercy of Sanātana Gosvāmī; *pāinu*-I got; *bhaktira siddhānta*-the conclusions of devotional service; *śrī-rūpa-kṛpāya*-by the mercy of Śrīla Rūpa Gosvāmī; *pāinu*-I got; *bhakti-rasa-prānta*-the limit of the mellows of devotional service.



TRANSLATION



By the mercy of Sanātana Gosvāmī I have learned the final conclusions of devotional service, and by the grace of Śrī Rūpa Gosvāmī I have tasted the highest nectar of devotional service.



PURPORT



Śrī Sanātana Gosvāmī Prabhu, the teacher of the science of devotional service, wrote several books, of which the Bṛhad-bhāgavatāmṛta is very famous; anyone who wants to know about the subject matter of devotees, devotional service and Kṛṣṇa must read this book. Sanātana Gosvāmī also wrote a special commentary on the Tenth Canto of *Śrīmad-Bhāgavatam* known as the Daśama-ṭippanī which is so excellent that by reading it one can understand very deeply the pastimes of Kṛṣṇa in His exchanges of loving activities. Another famous book by Sanātana Gosvāmī is the *Hari-bhakti-vilāsa*, which states the rules and regulations for all divisions of Vaiṣṇavas, namely, Vaiṣṇava householders, Vaiṣṇava brahmacārīs, Vaiṣṇava vānaprasthas and Vaiṣṇava sannyāsīs. This book was especially written, however, for Vaiṣṇava householders. Śrīla Raghunātha dāsa Gosvāmī has described Sanātana Gosvāmī in his prayer Vilāpa-kusumāñjali, verse six, where he has expressed his obligation to Sanātana Gosvāmī in the following words:





vairāgya-yug-bhakti-rasaṁ prayatnair

apāyayan mām anabhīpsum andham

kṛpāmbudhir yaḥ para-duḥkha-duḥkhī

sanātanas taṁ prabhum āśrayāmi



"I was unwilling to drink the nectar of devotional service possessed of renunciation, but Sanātana Gosvāmī, out of his causeless mercy, made me drink it, even though I was otherwise unable to do so. Therefore he is an ocean of mercy. He is very compassionate to fallen souls like me, and thus it is my duty to offer my respectful obeisances unto his lotus feet." Kṛṣṇadāsa Kavirāja Gosvāmī also, in the last section of *Caitanya-caritāmṛta*, specifically mentions the names of Rūpa Gosvāmī, Sanātana Gosvāmī and Śrīla Jīva Gosvāmī and offers his respectful obeisances unto the lotus feet of these three spiritual masters, as well as Raghunātha dāsa. Śrīla Raghunātha dāsa Gosvāmī also accepted Sanātana Gosvāmī as the teacher of the science of devotional service. Śrīla Rūpa Gosvāmī is described as the bhakti-rasācārya, or one who knows the essence of devotional service. His famous book *Bhakti-rasāmṛta-sindhu* is the science of devotional service, and by reading this book one can understand the meaning of devotional service. Another of his famous books is Ujjvala-nīlamaṇi. In this book he elaborately explains the loving affairs and transcendental activities of Lord Kṛṣṇa and Rādhārāṇī.





TEXT 204





jaya jaya nityānanda-caraṇāravinda



yāṅhā haite pāinu śrī-rādhā-govinda



SYNONYMS



*jaya jaya*-all glories to; *nityānanda*-of Lord Nityānanda; *caraṇa-aravinda*-the lotus feet; *yāṅhā haite*-from whom; *pāinu*-I got; *śrī-rādhā-govinda*-the shelter of Śrī Rādhā and Govinda.



TRANSLATION



All glory, all glory to the lotus feet of Lord Nityānanda, by whose mercy I have attained Śrī Rādhā-Govinda.



PURPORT



Śrīla Narottama dāsa Ṭhākura, who is famous for his poetic composition known as Prārthanā, has lamented in one of his prayers, "When will Lord Nityānanda be merciful upon me so that I will forget all material desires?" Śrīla Narottama dāsa Ṭhākura confirms that unless one is freed from material desires to satisfy the needs of the body and senses, one cannot understand the transcendental abode of Lord Kṛṣṇa, Vṛndāvana. He also confirms that one cannot understand the loving affairs of Rādhā and Kṛṣṇa without going through the direction of the six Gosvāmīs. In another verse Narottama dāsa Ṭhākura has stated that without the causeless mercy of Nityānanda Prabhu, one cannot enter into the affairs of Rādhā and Kṛṣṇa.





TEXT 205





jagāi mādhāi haite muñi se pāpiṣṭha



purīṣera kīṭa haite muñi se laghiṣṭha



SYNONYMS



*jagāi mādhāi*-the two brothers Jagāi and Mādhāi; *haite*-than; *muñi*-I; *se*-that; *pāpiṣṭha*-more sinful; *purīṣera*-in stool; *kīṭa*-the worms; *haite*-than; *muñi*-I am; *se*-that; *laghiṣṭha*-lower.



TRANSLATION



I am more sinful than Jagāi and Mādhāi and even lower than the worms in the stool.





TEXT 206





mora nāma śune yei tāra puṇya kṣaya



mora nāma laya yei tāra pāpa haya



SYNONYMS



*mora nāma*-my name; *śune*-hears; *yei*-anyone who; *tāra*-his; *puṇya kṣaya*-destruction of piety; *mora nāma*-my name; *laya*-takes; *yei*-anyone; *tāra*-his; *pāpa*-sin; *haya*-is.



TRANSLATION



Anyone who hears my name loses the results of his pious activities. Anyone who utters my name becomes sinful.





TEXT 207





emana nirghṛṇa more kebā kṛpā kare



eka nityānanda vinu jagat bhitare



SYNONYMS



*emana*-such; *nirghṛṇa*-abominable; *more*-unto me; *kebā*-who; *kṛpā*-mercy; *kare*-shows; *eka*-one; *nityānanda*-Lord Nityānanda; *vinu*-but; *jagat*-world; *bhitare*-within.



TRANSLATION



Who in this world but Nityānanda could show His mercy to such an abominable person as me?





TEXT 208





preme matta nityānanda kṛpā-avatāra



uttama, adhama, kichu nā kare vicāra



SYNONYMS



*preme*-in ecstatic love; *matta*-mad; *nityānanda*-Lord Nityānanda; *kṛpā*-merciful; *avatāra*-incarnation; *uttama*-good; *adhama*-bad; *kichu*-any; *nā*-not; *kare*-makes; *vicāra*-consideration.



TRANSLATION



Because He is intoxicated by ecstatic love and is an incarnation of mercy, He does not distinguish between the good and the bad.





TEXT 209





ye āge paḍaye, tāre karaye nistāra



ataeva nistārilā mo-hena durācāra



SYNONYMS



*ye*-whoever; *āge*-in front; *paḍaye*-falls down; *tāre*-unto him; *karaye*-does; *nistāra*-deliverance; *ataeva*-therefore; *nistārilā*-delivered; *mo*-as me; *hena*-such; *durācāra*-sinful and fallen person.



TRANSLATION



He delivers all those who fall down before Him. Therefore He has delivered such a sinful and fallen person as me.





TEXT 210





mo-pāpiṣṭhe ānilena śrī-vṛndāvana



mo-hena adhame dilā śrī-rūpa-caraṇa



SYNONYMS



*mo*-pāpiṣṭhe-unto me, who am so sinful; *ānilena*-He brought; *śrī-vṛndāvana*-to Vṛndāvana; *mo*-hena-such as me; *adhame*-to the lowest of mankind; *dilā*-delivered; *śrī-rūpa-caraṇa*-the lotus feet of Rūpa Gosvāmī.



TRANSLATION



Although I am sinful and I am the most fallen, He has conferred upon me the lotus feet of Śrī Rūpa Gosvāmī.





TEXT 211





śrī-madana-gopāla-śrī-govinda-daraśana



kahibāra yogya nahe e-saba kathana



SYNONYMS



*śrī-madana-gopāla*-Lord Madana Gopāla; *śrī-govinda*-Lord Rādhā-Govinda; *daraśana*-visiting; *kahibāra*-to speak; *yogya*-fit; *nahe*-not; *e-saba kathana*-all these confidential words.



TRANSLATION



I am not fit to speak all these confidential words about my visiting Lord Madana Gopāla and Lord Govinda.





TEXT 212





vṛndāvana-purandara śrī-madana-gopāla



rāsa-vilāsī sākṣāt vrajendra-kumāra



SYNONYMS



*vṛndāvana-purandara*-the chief Deity of Vṛndāvana; *śrī-madana-gopāla*-Lord Madana Gopāla; *rāsa-vilāsī*-the enjoyer of the rāsa dance; *sākṣāt*-directly; *vrajendra-kumāra*-the son of Nanda Mahārāja.



TRANSLATION



Lord Madana Gopāla, the chief Deity of Vṛndāvana, is the enjoyer of the rāsa dance and is directly the son of the King of Vraja.





TEXT 213





śrī-rādhā-lalitā-saṅge rāsa-vilāsa



manmatha-manmatha-rūpe yāṅhāra prakāśa



SYNONYMS



*śrī*-rādhā-Śrīmatī Rādhārāṇī; *lalitā*-Her personal associate named Lalitā; *saṅge*-with; *rāsa*-vilāsa-enjoyment of the rāsa dance; *manmatha*-of Cupid; *manmatha-rūpe*-in the form of Cupid; *yāṅhāra*-of whom; *prakāśa*-manifestation.



TRANSLATION



He enjoys the rāsa dance with Śrīmatī Rādhārāṇī, Śrī Lalitā and others. He manifests Himself as the Cupid of Cupids.





TEXT 214





tāsām āvirabhūc chauriḥ



smayamāna-mukhāmbujaḥ



pītāmbara-dharaḥ sragvī



sākṣān manmatha-manmathaḥ



SYNONYMS



*tāsām*-among them; *āvirabhūt*-appeared; *śauriḥ*-Lord Kṛṣṇa; *smayamāna*-smiling; *mukha*-ambujaḥ-lotus face; *pīta*-ambara-dharaḥ-dressed with yellow garments; *sragvī*-decorated with a flower garland; *sākṣāt*-directly; *manmatha*-of Cupid; *manmathaḥ*-Cupid.



TRANSLATION



"Wearing yellow garments and decorated with a flower garland, Lord Kṛṣṇa, appearing among the gopīs with His smiling lotus face, looked directly like the charmer of the heart of Cupid."



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.32.2).





TEXT 215





sva-mādhurye lokera mana kare ākarṣaṇa



dui pāśe rādhā lalitā karena sevana



SYNONYMS



*sva-mādhurye*-in His own sweetness; *lokera*-of all people; *mana*-the minds; *kare*-does; *ākarṣaṇa*-attracting; *dui pāśe*-on two sides; rādhā-Śrīmatī Rādhārāṇī; *lalitā*-and Her associate Lalitā; *karena*-do; *sevana*-service.



TRANSLATION



With Rādhā and Lalitā serving Him on His two sides, He attracts the hearts of all by His own sweetness.





TEXT 216





nityānanda-dayā more tāṅre dekhāila



śrī-rādhā-madana-mohane prabhu kari' dila



SYNONYMS



*nityānanda-dayā*-the mercy of Lord Nityānanda; *more*-unto me; *tāṅre*-Madanamohana; *dekhāila*-showed; *śrī*-rādhā-madana-mohane-Rādhā-Madanamohana; *prabhu kari' dila*-gave as my Lord and master.



TRANSLATION



The mercy of Lord Nityānanda showed me Śrī Madanamohana and gave me Śrī Madanamohana as my Lord and master.





TEXT 217





mo-adhame dila śrī-govinda daraśana



kahibāra kathā nahe akathya-kathana



SYNONYMS



*mo-adhame*-to one as abominable as me; *dila*-delivered; *śrī-govinda daraśana*-the audience of Lord Śrī Govinda; *kahibāra*-to speak this; *kathā*-words; *nahe*-there are not; *akathya*-unspeakable; *kathana*-narration.



TRANSLATION



He granted to one as low as me the sight of Lord Govinda. Words cannot describe this, nor is it fit to be disclosed.





TEXTS 218-219





vṛndāvane yoga-pīṭhe kalpa-taru-vane



ratna-maṇḍapa, tāhe ratna-siṁhāsane



śrī-govinda vasiyāchena vrajendra-nandana



mādhurya prakāśi' karena jagat mohana



SYNONYMS



*vṛndāvane*-at Vṛndāvana; *yoga*-pīṭhe-at the principal temple; *kalpa-taru-vane*-in the forest of desire trees; *ratna-maṇḍapa*-an altar made of gems; *tāhe*-upon it; *ratna*-siṁha-āsane-on the throne of gems; *śrī-govinda*-Lord Govinda; *vasiyāchena*-was sitting; *vrajendra-nandana*-the son of Nanda Mahārāja; *mādhurya prakāśi'*-manifesting His sweetness; *karena*-does; *jagat mohana*-enchantment of the whole world.



TRANSLATION



On an altar made of gems in the principal temple of Vṛndāvana, amidst a forest of desire trees, Lord Govinda, the son of the King of Vraja, sits upon a throne of gems and manifests His full glory and sweetness, thus enchanting the entire world.





TEXT 220





vāma-pārśve śrī-rādhikā sakhī-gaṇa-saṅge



rāsādika-līlā prabhu kare kata raṅge



SYNONYMS



*vāma*-pārśve-on the left side; *śrī*-rādhikā-Śrīmatī Rādhārāṇī; *sakhī*-gaṇa-saṅge-with Her personal friends; *rāsa-ādika*-līlā-pastimes like the rāsa dance; *prabhu*-Lord Kṛṣṇa; *kare*-performs; *kata raṅge*-in many ways.



TRANSLATION



By His left side is Śrīmatī Rādhārāṇī and Her personal friends. With them Lord Govinda enjoys the rāsa-līlā and many other pastimes.





TEXT 221





yāṅra dhyāna nija-loke kare padmāsana



aṣṭādaśākṣara-mantre kare upāsana



SYNONYMS



*yāṅra*-of whom; *dhyāna*-the meditation; *nija-loke*-in his own abode; *kare*-does; *padma-āsana*-Lord Brahmā; *aṣṭādaśa-akṣara-mantre*-by the hymn composed of eighteen letters; *kare*-does; *upāsana*-worshiping.



TRANSLATION



Lord Brahmā, sitting on his lotus seat in his own abode, always meditates on Him and worships Him with the mantra consisting of eighteen syllables.



PURPORT



In his own planet, Lord Brahmā, with the inhabitants of that planet, worships the form of Lord Govinda, Kṛṣṇa, by the mantra of eighteen syllables, klīṁ kṛṣṇāya govindāya gopī-jana-vallabhāya svāhā. Those who are initiated by a bona fide spiritual master and who chant the Gāyatrī mantra three times a day know this aṣṭādaśākṣara (eighteen-syllable) mantra. The inhabitants of Brahmaloka and the planets below Brahmaloka worship Lord Govinda by meditating with this mantra. There is no difference between meditating and chanting, but in the present age meditation is not possible on this planet. Therefore loud chanting of a mantra like the mahā-mantra, Hare Kṛṣṇa, with soft chanting of the aṣṭādaśākṣara, the mantra of eighteen syllables, is recommended.





Lord Brahmā lives in the highest planetary system, known as Brahmaloka or Satyaloka. In every planet there is a predominating deity. As the predominating deity in Satyaloka is Lord Brahmā, so in the heavenly planets Indra is the predominating deity, and on the sun, the sun-god, Vivasvān, is the predominating deity. The inhabitants and predominating deities of every planet are all recommended to worship Govinda either by meditation or by chanting.





TEXT 222





caudda-bhuvane yāṅra sabe kare dhyāna



vaikuṇṭhādi-pure yāṅra līlā-guṇa gāna



SYNONYMS



*caudda*-bhuvane-within the fourteen worlds; *yāṅra*-of whom; *sabe*-all; *kare dhyāna*-perform meditation; *vaikuṇṭha-ādi-pure*-in the abodes of the Vaikuṇṭha planets; *yāṅra*-of whom; *līlā*-guṇa-attributes and pastimes; *gāna*-chanting.



TRANSLATION



Everyone in the fourteen worlds meditates upon Him, and all the denizens of Vaikuṇṭha sing of His qualities and pastimes.





TEXT 223





yāṅra mādhurīte kare lakṣmī ākarṣaṇa



rūpa-gosāñi kariyāchena se-rūpa varṇana



SYNONYMS



*yāṅra*-of whom; *mādhurīte*-by the sweetness; *kare*-does; *lakṣmī*-the goddess of fortune; *ākarṣaṇa*-attraction; *rūpa*-gosāñi-Śrīla Rūpa Gosvāmī; *kariyāchena*-has done; *se*-that; *rūpa*-of the beauty; *varṇana*-enunciation.



TRANSLATION



The goddess of fortune is attracted by His sweetness, which Śrīla Rūpa Gosvāmī has described in this way:



PURPORT



Śrīla Rūpa Gosvāmī, in his Laghu-bhāgavatāmṛta, has quoted from the *Padma Purāṇa*, where it is stated that Lakṣmīdevī, the goddess of fortune, after seeing the attractive features of Lord Kṛṣṇa, was attracted to Him, and to get the favor of Lord Kṛṣṇa she engaged herself in meditation. When asked by Kṛṣṇa why she engaged in meditation with austerity, Lakṣmīdevī answered, "I want to be one of Your associates like the gopīs in Vṛndāvana." Hearing this, Lord Śrī Kṛṣṇa replied that it was quite impossible. Lakṣmīdevī then said that she wanted to remain just like a golden line on the chest of the Lord. The Lord granted the request, and since then Lakṣmī has always been situated on the chest of Lord Kṛṣṇa as a golden line. The austerity and meditation of Lakṣmīdevī are also mentioned in *Śrīmad-Bhāgavatam* (10.16.36), where the Nāga-patnīs, the wives of the serpent Kāliya, in the course of their prayers to Kṛṣṇa, said that the goddess of fortune, Lakṣmī, also wanted His association as a gopī and desired the dust of His lotus feet.





TEXT 224





smerāṁ bhaṅgī-traya-paricitāṁ sāci-vistīrṇa-dṛṣṭiṁ



vaṁśī-nyastādhara-kiśalayām ujjvalāṁ candrakeṇa



govindākhyāṁ hari-tanum itaḥ keśī-tīrthopakaṇṭhe



mā prekṣiṣṭhās tava yadi sakhe bandhu-saṅge 'sti raṅgaḥ



SYNONYMS



*smerām*-smiling; *bhaṅgī*-traya-paricitām-bent in three places, namely the neck, waist and knees; *sāci*-vistīrṇa-dṛṣṭim-with a broad sideways glance; *vaṁśī*-on the flute; *nyasta*-placed; *adhara*-lips; *kiśalayām*-newly blossomed; *ujjvalām*-very bright; *candrakeṇa*-by the moonshine; *govinda-ākhyām*-named Lord Govinda; *hari-tanum*-the transcendental body of the Lord; *itaḥ*-here; *keśī*-tīrtha-upakaṇṭhe-on the bank of the Yamunā in the neighborhood of Keśīghāṭa; *mā*-do not; *prekṣiṣṭhāḥ*-glance over; *tava*-your; *yadi*-if; *sakhe*-O dear friend; *bandhu-saṅge*-to worldly friends; *asti*-there is; *raṅgaḥ*-attachment.



TRANSLATION



"My dear friend, if you are indeed attached to your worldly friends, do not look at the smiling face of Lord Govinda as He stands on the bank of the Yamunā at Keśīghāṭa. Casting sidelong glances, He places His flute to His lips, which seem like newly blossomed twigs. His transcendental body, bending in three places, appears very bright in the moonlight."



PURPORT



This is a verse quoted from the *Bhakti-rasāmṛta-sindhu* (1.2.239) in connection with practical devotional service. Generally people in their conditioned life engage in the pleasure of society, friendship and love. This so-called love is lust, not love. But people are satisfied with such a false understanding of love. Vidyāpati, a great and learned poet of Mithilā, has said that the pleasure derived from friendship, society and family life in the material world is like a drop of water, but our hearts desire pleasure like an ocean. Thus the heart is compared to a desert of material existence that requires the water of an ocean of pleasure to satisfy its dryness. If there is a drop of water in the desert, one may indeed say that it is water, but such a minute quantity of water has no value. Similarly, in this material world no one is satisfied in the dealings of society, friendship and love. Therefore if one wants to derive real pleasure within his heart, he must seek the lotus feet of Govinda. In this verse Rūpa Gosvāmī indicates that if one wants to be satisfied in the pleasure of society, friendship and love, he need not seek shelter at the lotus feet of Govinda, for if one takes shelter under His lotus feet he will forget that minute quantity of so-called pleasure. One who is not satisfied with that so-called pleasure may seek the lotus feet of Govinda, who stands on the shore of the Yamunā at Keśitīrtha, or Keśīghāṭa, in Vṛndāvana and attracts all the gopīs to His transcendental loving service.





TEXT 225





sākṣāt vrajendra-suta ithe nāhi āna



yebā ajñe kare tāṅre pratimā-hena jñāna



SYNONYMS



*sākṣāt*-directly; *vrajendra-suta*-the son of Nanda Mahārāja; *ithe*-in this matter; *nāhi*-there is not; *āna*-any exception; *yebā*-whatever; *ajñe*-a foolish person; *kare*-does; *tāṅre*-unto Him; *pratimā*-hena-as a statue; *jñāna*-such a consideration.



TRANSLATION



Without a doubt He is directly the son of the King of Vraja. Only a fool considers Him a statue.





TEXT 226





sei aparādhe tāra nāhika nistāra



ghora narakete paḍe, ki baliba āra



SYNONYMS



*sei aparādhe*-by that offense; *tāra*-his; *nāhika*-there is not; *nistāra*-deliverance; *ghora*-terrible; *narakete*-in a hellish condition; *paḍe*-falls down; *ki baliba*-what will I say; *āra*-more.



TRANSLATION



For that offense, he cannot be liberated. Rather, he will fall into a terrible hellish condition. What more should I say?



PURPORT



In his Bhakti-sandarbha Jīva Gosvāmī has stated that those who are actually very serious about devotional service do not differentiate between the form of the Lord made of clay, metal, stone or wood and the original form of the Lord. In the material world a person and his photograph, picture or statue are different. But the statue of Lord Kṛṣṇa and Kṛṣṇa Himself, the Supreme Personality of Godhead, are not different, because the Lord is absolute. What we call stone, wood and metal are energies of the Supreme Lord, and energies are never separate from the energetic. As we have several times explained, no one can separate the sunshine energy from the energetic sun. Therefore material energy may appear separate from the Lord, but transcendentally it is nondifferent from the Lord.





The Lord can appear anywhere and everywhere because His diverse energies are distributed everywhere like sunshine. We should therefore understand whatever we see to be the energy of the Supreme Lord and should not differentiate between the Lord and His arcā form made from clay, metal, wood or paint. Even if one has not developed this consciousness, one should accept it theoretically from the instructions of the spiritual master and should worship the arcā-mūrti, or form of the Lord in the temple, as nondifferent from the Lord.



The *Padma Purāṇa* specifically mentions that anyone who thinks the form of the Lord in the temple to be made of wood, stone or metal is certainly in a hellish condition. Impersonalists are against the worship of the Lord's form in the temple, and there is even a group of people who pass as Hindus but condemn such worship. Their so-called acceptance of the *Vedas* has no meaning, for all the ācāryas, even the impersonalist Śaṅkarācārya, have recommended the worship of the transcendental form of the Lord. Impersonalists like Śaṅkarācārya recommend the worship of five forms, known as pañcopāsanā, which include Lord Viṣṇu. Vaiṣṇavas, however, worship the forms of Lord Viṣṇu in His varied manifestations, such as Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa, Sītā-Rāma and Rukmiṇī-Kṛṣṇa. Māyāvādīs admit that worship of the Lord's form is required in the beginning, but they think that in the end everything is impersonal. Therefore, since they are ultimately against worship of the Lord's form, Lord Śrī Caitanya Mahāprabhu has described them as offenders.



*Śrīmad-Bhāgavatam* has condemned those who think the body to be the self as bhauma ijya-dhīḥ. Bhauma means earth, and ijya-dhīḥ means worshiper. There are two kinds of bhauma ijya-dhīḥ: those who worship the land of their birth, such as nationalists, who make many sacrifices for the motherland, and those who condemn the worship of the form of the Lord. One should not worship the planet earth or land of his birth, nor should one condemn the form of the Lord, which is manifested in metal or wood for our facility. Material things are also the energy of the Supreme Lord.



TEXT 227





hena ye govinda prabhu, pāinu yāṅhā haite



tāṅhāra caraṇa-kṛpā ke pāre varṇite



SYNONYMS



*hena*-thus; *ye govinda*-this Lord Govinda; *prabhu*-master; *pāinu*-I got; *yāṅhā haite*-from whom; *tāṅhāra*-His; *caraṇa*-kṛpā-mercy of the lotus feet; *ke*-who; *pāre*-is able; *varṇite*-to describe.



TRANSLATION



Therefore who can describe the mercy of the lotus feet of Him [Lord Nityānanda] by whom I have attained the shelter of this Lord Govinda?





TEXT 228





vṛndāvane vaise yata vaiṣṇava-maṇḍala



kṛṣṇa-nāma-parāyaṇa, parama-maṅgala



SYNONYMS



*vṛndāvane*-in Vṛndāvana; *vaise*-there are; *yata*-all; *vaiṣṇava*-maṇḍala-groups of devotees; *kṛṣṇa*-nāma-parāyaṇa-addicted to the name of Lord Kṛṣṇa; *parama*-maṅgala-all-auspicious.



TRANSLATION



All the groups of Vaiṣṇavas who live in Vṛndāvana are absorbed in chanting the all-auspicious name of Kṛṣṇa.





TEXT 229





yāṅra prāṇa-dhana--nityānanda-śrī-caitanya



rādhā-kṛṣṇa-bhakti vine nāhi jāne anya



SYNONYMS



*yāṅra*-whose; *prāṇa*-dhana-life and soul; *nityānanda-śrī-caitanya*-Lord Nityānanda and Śrī Caitanya Mahāprabhu; *rādhā-kṛṣṇa*-to Kṛṣṇa and Rādhārāṇī; *bhakti*-devotional service; *vine*-except; *nāhi jāne anya*-do not know anything else.



TRANSLATION



Lord Caitanya and Lord Nityānanda are their life and soul. They do not know anything but devotional service to Śrī Śrī Rādhā-Kṛṣṇa.





TEXT 230





se vaiṣṇavera pada-reṇu, tāra pada-chāyā



adhamere dila prabhu-nityānanda-dayā



SYNONYMS



*se vaiṣṇavera*-of all those Vaiṣṇavas; *pada-reṇu*-the dust of the feet; *tāra*-their; *pada-chāyā*-the shade of the feet; *adhamere*-unto this fallen soul; *dila*-gave; *prabhu-nityānanda-dayā*-the mercy of Lord Nityānanda Prabhu.



TRANSLATION



The dust and shade of the lotus feet of the Vaiṣṇavas have been granted to this fallen soul by the mercy of Lord Nityānanda.





TEXT 231





'tāṅhā sarva labhya haya'--prabhura vacana



sei sūtra--ei tāra kaila vivaraṇa



SYNONYMS



*tāṅhā*-at that place; *sarva*-everything; *labhya*-obtainable; *haya*-is; *prabhura*-of the Lord; *vacana*-the word; *sei sūtra*-that synopsis; *ei*-this; *tāra*-His; *kaila vivaraṇa*-has been described.



TRANSLATION



Lord Nityānanda said, "In Vṛndāvana all things are possible." Here I have explained His brief statement in detail.





TEXT 232





se saba pāinu āmi vṛndāvane āya



sei saba labhya ei prabhura kṛpāya



SYNONYMS



*se saba*-all this; *pāinu*-got; *āmi*-I; *vṛndāvane*-to Vṛndāvana; *āya*-coming; *sei saba*-all this; *labhya*-obtainable; *ei*-this; *prabhura kṛpāya*-by the mercy of Lord Nityānanda.



TRANSLATION



I have attained all this by coming to Vṛndāvana, and this was made possible by the mercy of Lord Nityānanda.



PURPORT



All the inhabitants of Vṛndāvana are Vaiṣṇavas. They are all-auspicious because somehow or other they always chant the holy name of Kṛṣṇa. Even though some of them do not strictly follow the rules and regulations of devotional service, on the whole they are devotees of Kṛṣṇa and chant His name directly or indirectly. Purposely or without purpose, even when they pass on the street they are fortunate enough to exchange greetings by saying the name of Rādhā or Kṛṣṇa. Thus directly or indirectly they are auspicious.





The present city of Vṛndāvana has been established by the Gauḍīya Vaiṣṇavas since the six Gosvāmīs went there and directed the construction of their different temples. Of all the temples in Vṛndāvana, ninety percent belong to the Gauḍīya Vaiṣṇava sect, the followers of the teachings of Lord Caitanya Mahāprabhu and Nityānanda, and seven temples are very famous. The inhabitants of Vṛndāvana do not know anything but the worship of Rādhā and Kṛṣṇa. In recent years some unscrupulous so-called priests known as caste gosvāmīs have introduced the worship of demigods privately, but no genuine and rigid Vaiṣṇavas participate in this. Those who are serious about the Vaiṣṇava method of devotional activities do not take part in such worship of demigods.



The Gauḍīya Vaiṣṇavas never differentiate between Rādhā-Kṛṣṇa and Lord Caitanya. They say that since Lord Caitanya is the combined form of Rādhā-Kṛṣṇa, He is not different from Rādhā and Kṛṣṇa. But some misled people try to prove that they are greatly elevated by saying that they like to chant the holy name of Lord Gaura instead of the names Rādhā and Kṛṣṇa. Thus they purposely differentiate between Lord Caitanya and Rādhā-Kṛṣṇa. According to them, the system of nadīyā-nāgarī, which they have recently invented in their fertile brains, is the worship of Gaura, Lord Caitanya, but they do not like to worship Rādhā and Kṛṣṇa. They put forward the argument that since Lord Caitanya Himself appeared as Rādhā and Kṛṣṇa combined, there is no necessity of worshiping Rādhā and Kṛṣṇa. Such differentiation by so-called devotees of Lord Caitanya Mahāprabhu is considered disruptive by pure devotees. Anyone who differentiates between Rādha-Kṛṣṇa and Gaurāṅga is to be considered a plaything in the hands of māyā.



There are others who are against the worship of Caitanya Mahāprabhu, thinking Him mundane. But any sect that differentiates between Lord Caitanya Mahāprabhu and Rādhā-Kṛṣṇa, either by worshiping Rādhā-Kṛṣṇa as distinct from Lord Caitanya or by worshiping Lord Caitanya but not Rādhā-Kṛṣṇa, is in the group of prākṛta-sahajiyās.



Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, the author of *Caitanya-caritāmṛta*, predicts in verses 225 and 226 that in the future those who manufacture imaginary methods of worship will gradually give up the worship of Rādhā-Kṛṣṇa, and although they will call themselves devotees of Lord Caitanya, they will also give up the worship of Caitanya Mahāprabhu and fall down into material activities. For the real worshipers of Lord Caitanya, the ultimate goal of life is to worship Śrī Śrī Rādhā and Kṛṣṇa.





TEXT 233





āpanāra kathā likhi nirlajja ha-iyā



nityānanda-guṇe lekhāya unmatta kariyā



SYNONYMS



*āpanāra*-personal; *kathā*-description; *likhi*-I write; *nirlajja ha-iyā*-being shameless; *nityānanda-guṇe*-the attributes of Nityānanda; *lekhāya*-cause to write; *unmatta kariyā*-making like a madman.



TRANSLATION



I have described my own story without reservations. The attributes of Lord Nityānanda, making me like a madman, force me to write these things.





TEXT 234





nityānanda-prabhura guṇa-mahimā apāra



'sahasra-vadane' śeṣa nāhi pāya yāṅra



SYNONYMS



*nityānanda-prabhura*-of Lord Nityānanda; *guṇa*-mahimā-glories of transcendental attributes; *apāra*-unfathomable; *sahasra-vadane*-in thousands of mouths; *śeṣa*-ultimate end; *nāhi*-does not; *pāya*-get; *yāṅra*-whose.



TRANSLATION



The glories of Lord Nityānanda's transcendental attributes are unfathomable. Even Lord Śeṣa with His thousands of mouths cannot find their limit.





TEXT 235





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; *kṛṣṇa*-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Ādi-līlā*, Fifth Chapter, describing the glories of Lord Nityānanda Balarāma.





Chapter 6



The Glories of Śrī Advaita Ācārya



The truth of Advaita Ācārya has been described in two different verses. It is said that material nature has two features, namely the material cause and the efficient cause. The efficient causal activities are caused by Mahā-Viṣṇu, and the material causal activities are caused by another form of Mahā-Viṣṇu, known as Advaita. That Advaita, the superintendent of the cosmic manifestation, has descended in the form of Advaita to associate with Lord Caitanya. When He is addressed as the servitor of Lord Caitanya, His glories are magnified because unless one is invigorated by this mentality of servitorship one cannot understand the mellows derived from devotional service to the Supreme Lord, Kṛṣṇa.





TEXT 1





vande taṁ śrīmad-advaitā-



cāryam adbhuta-ceṣṭitam



yasya prasādād ajño 'pi



tat-svarūpaṁ nirūpayet



SYNONYMS



*vande*-I offer my respectful obeisances; *tam*-unto Him; *śrīmat*-with all opulences; *advaita-ācāryam*-Śrī Advaita Ācārya; *adbhuta*-ceṣṭitam-whose activities are wonderful; *yasya*-of whom; *prasādāt*-by the mercy; *ajñaḥ api*-even a foolish person; *tat*-svarūpam-His characteristics; *nirūpayet*-may describe.



TRANSLATION



I offer my respectful obeisances to Śrī Advaita Ācārya, whose activities are all wonderful. By His mercy, even a foolish person can describe His characteristics.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Lord Nityānanda; *jaya advaita-candra*-all glories to Advaita Ācārya; *jaya gaura-bhakta-vṛnda*-all glories to the devotees of Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Lord Śrī Caitanya Mahāprabhu. All glories to Lord Nityānanda. All glories to Advaita Ācārya. And all glories to all the devotees of Lord Śrī Caitanya Mahāprabhu.





TEXT 3





pañca śloke kahila śrī-nityānanda-tattva



śloka-dvaye kahi advaitācāryera mahattva



SYNONYMS



*pañca śloke*-in five verses; *kahila*-described; *śrī-nityānanda-tattva*-the truth of Śrī Nityānanda; *śloka-dvaye*-in two verses; *kahi*-I describe; *advaita-ācāryera*-of Advaita Ācārya; *mahattva*-the glories.



TRANSLATION



In five verses I have described the principle of Lord Nityānanda. Then in the following two verses I describe the glories of Śrī Advaita Ācārya.





TEXT 4





mahā-viṣṇur jagat-kartā



māyayā yaḥ sṛjaty adaḥ



tasyāvatāra evāyam



advaitācārya īśvaraḥ



SYNONYMS



*mahā-viṣṇuḥ*-of the name Mahā-Viṣṇu, the resting place of the efficient cause; *jagat-kartā*-the creator of the cosmic world; *māyayā*-by the illusory energy; *yaḥ*-who; *sṛjati*-creates; *adaḥ*-that universe; *tasya*-His; *avatāraḥ*-incarnation; *eva*-certainly; *ayam*-this; *advaita-ācāryaḥ*-of the name Advaita Ācārya; *īśvaraḥ*-the Supreme Lord, the resting place of the material cause.



TRANSLATION



Lord Advaita Ācārya is the incarnation of Mahā-Viṣṇu, whose main function is to create the cosmic world through the actions of māyā.





TEXT 5





advaitaṁ hariṇādvaitād



ācāryaṁ bhakti-śaṁsanāt



bhaktāvatāram īśaṁ tam



advaitācāryam āśraye



SYNONYMS



*advaitam*-known as Advaita; *hariṇā*-with Lord Hari; *advaitāt*-from being nondifferent; *ācāryam*-known as Ācārya; *bhakti-śaṁsanāt*-from the propagation of devotional service to Śrī Kṛṣṇa; *bhakta-avatāram*-the incarnation as a devotee; *īśam*-to the Supreme Lord; *tam*-to Him; *advaita-ācāryam*-to Advaita Ācārya; *āśraye*-I surrender.



TRANSLATION



Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates the cult of devotion, He is called Ācārya. He is the Lord and the incarnation of the Lord's devotee. Therefore I take shelter of Him.





TEXT 6





advaita-ācārya gosāñi sākṣāt īśvara



yāṅhāra mahimā nahe jīvera gocara



SYNONYMS



*advaita-ācārya*-of the name Advaita Ācārya; *gosāñi*-the Lord; *sākṣāt īśvara*-directly the Supreme Personality of Godhead; *yāṅhāra mahimā*-whose glories; *nahe*-not; *jīvera gocara*-within the reach of the understanding of ordinary living beings.



TRANSLATION



Śrī Advaita Ācārya is indeed directly the Supreme Personality of Godhead Himself. His glory is beyond the conception of ordinary living beings.





TEXT 7





mahā-viṣṇu sṛṣṭi karena jagad-ādi kārya



tāṅra avatāra sākṣāt advaita ācārya



SYNONYMS



*mahā-viṣṇu*-the original Viṣṇu; *sṛṣṭi*-creation; *karena*-does; *jagat-ādi*-the material world; *kārya*-the occupation; *tāṅra*-His; *avatāra*-incarnation; *sākṣāt*-directly; *advaita ācārya*-Prabhu Advaita Ācārya.



TRANSLATION



Mahā-Viṣṇu performs all the functions for the creation of the universes. Śrī Advaita Ācārya is His direct incarnation.





TEXT 8





ye puruṣa sṛṣṭi-sthiti karena māyāya



ananta brahmāṇḍa sṛṣṭi karena līlāya



SYNONYMS



*ye puruṣa*-that personality who; *sṛṣṭi*-sthiti-creation and maintenance; *karena*-performs; *māyāya*-through the external energy; *ananta brahmāṇḍa*-unlimited universes; *sṛṣṭi*-creation; *karena*-does; *līlāya*-by pastimes.



TRANSLATION



That puruṣa creates and maintains with His external energy. He creates innumerable universes in His pastimes.





TEXT 9





icchāya ananta mūrti karena prakāśa



eka eka mūrte karena brahmāṇḍe praveśa



SYNONYMS



*icchāya*-by His will; *ananta mūrti*-unlimited forms; *karena*-does; *prakāśa*-manifestation; *eka eka*-each and every; *mūrte*-form; *karena*-does; *brahmāṇḍe*-within the universe; *praveśa*-entrance.



TRANSLATION



By His will He manifests Himself in unlimited forms, in which He enters each and every universe.





TEXT 10





se puruṣera aṁśa--advaita, nāhi kichu bheda



śarīra-viśeṣa tāṅra--nāhika viccheda



SYNONYMS



*se*-that; *puruṣera*-of the Lord; *aṁśa*-part; *advaita*-Advaita Ācārya; *nāhi*-not; *kichu*-any; *bheda*-difference; *śarīra*-viśeṣa-another specific transcendental body; *tāṅra*-of Him; *nāhika viccheda*-there is no separation.



TRANSLATION



Śrī Advaita Ācārya is a plenary part of that puruṣa and so is not different from Him. Indeed, Śrī Advaita Ācārya is not separate but is another form of that puruṣa.





TEXT 11





sahāya karena tāṅra la-iyā 'pradhāna'



koṭi brahmāṇḍa karena icchāya nirmāṇa



SYNONYMS



*sahāya karena*-He helps; *tāṅra*-His; *lā*-iyā-with; *pradhāna*-the material energy; *koṭi*-brahmāṇḍa-millions of universes; *karena*-does; *icchāya*-only by the will; *nirmāṇa*-creation.



TRANSLATION



He [Advaita Ācārya] helps in the pastimes of the puruṣa, with whose material energy and by whose will He creates innumerable universes.





TEXT 12





jagat-maṅgala advaita, maṅgala-guṇa-dhāma



maṅgala-caritra sadā, 'maṅgala' yāṅra nāma



SYNONYMS



*jagat*-maṅgala-all-auspicious to the world; advaita-Ādvaita Ācārya; *maṅgala-guṇa-dhāma*-the reservoir of all auspicious attributes; *maṅgala-caritra*-all characteristics are auspicious; *sadā*-always; *maṅgala*-auspicious; *yāṅra nāma*-whose name.



TRANSLATION



Śrī Advaita Ācārya is all-auspicious to the world, for He is a reservoir of all auspicious attributes. His characteristics, activities and name are always auspicious.



PURPORT



Śrī Advaita Prabhu, who is an incarnation of Mahā-Viṣṇu, is an ācārya, or teacher. All His activities and all the other activities of Viṣṇu are auspicious. Anyone who can view the all-auspiciousness in the pastimes of Lord Viṣṇu also becomes auspicious simultaneously. Therefore, since Lord Viṣṇu is the fountainhead of auspiciousness, anyone who is attracted by the devotional service of Lord Viṣṇu can render the greatest service to human society. Rejected persons of the material world who refuse to understand pure devotional service as the eternal function of the living entities, and as actual liberation of the living being from conditional life, become bereft of all devotional service because of their poor fund of knowledge.





In the teachings of Advaita Prabhu there is no question of fruitive activities or impersonal liberation. Bewildered by the spell of material energy, however, persons who could not understand that Advaita Prabhu is nondifferent from Viṣṇu wanted to follow Him with their impersonal conceptions. The attempt of Advaita Prabhu to punish them is also auspicious. Lord Viṣṇu and His activities can bestow all good fortune, directly and indirectly. In other words, being favored by Lord Viṣṇu and being punished by Lord Viṣṇu are one and the same because all the activities of Viṣṇu are absolute. According to some, Maṅgala was another name of Advaita Prabhu. As the causal incarnation, or Lord Viṣṇu's incarnation for a particular occasion, He is the supply agent or ingredient in material nature. However, He is never to be considered material. All His activities are spiritual. Anyone who hears about and glorifies Him becomes glorified himself, for such activities free one from all kinds of misfortune. One should not invest any material contamination or impersonalism in the Viṣṇu form. Everyone should try to understand the real identity of Lord Viṣṇu, for by such knowledge one can attain the highest stage of perfection.





TEXT 13





koṭi aṁśa, koṭi śakti, koṭi avatāra



eta lañā sṛje puruṣa sakala saṁsāra



SYNONYMS



*koṭi aṁśa*-millions of parts and parcels; *koṭi śakti*-millions and millions of energies; *koṭi avatāra*-millions upon millions of incarnations; *eta*-all this; *lañā*-taking; *sṛje*-creates; *puruṣa*-the original person, Mahā-Viṣṇu; *sakala saṁsāra*-all the material world.



TRANSLATION



Mahā-Viṣṇu creates the entire material world, with millions of His parts, energies and incarnations.





TEXTS 14-15





māyā yaiche dui aṁśa--'nimitta', 'upādāna'



māyā--'nimitta'-hetu, upādāna--'pradhāna'



puruṣa īśvara aiche dvi-mūrti ha-iyā



viśva-sṛṣṭi kare 'nimitta' 'upādāna' lañā



SYNONYMS



*māyā*-the external energy; *yaiche*-as; *dui aṁśa*-two parts; *nimitta*-the cause; *upādāna*-the ingredients; *māyā*-the material energy; *nimitta*-hetu-original cause; *upādāna*-ingredients; *pradhāna*-immediate cause; *puruṣa*-the person Lord Viṣṇu; *īśvara*-the Supreme Personality of Godhead; *aiche*-in that way; *dvi*-mūrti ha-iyā-taking two forms; *viśva*-sṛṣṭi kare-creates this material world; *nimitta*-the original cause; *upādāna*-the material cause; *lañā*-with.



TRANSLATION



Just as the external energy consists of two parts-the efficient cause [nimitta] and the material cause [upādāna], māyā being the efficient cause and pradhāna the material cause-so Lord Viṣṇu, the Supreme Personality of Godhead, assumes two forms to create the material world with the efficient and material causes.



PURPORT



There are two kinds of research to find the original cause of creation. One conclusion is that the Supreme Personality of Godhead, the all-blissful, eternal, all knowing form, is indirectly the cause of this cosmic manifestation and directly the cause of the spiritual world, where there are innumerable spiritual planets known as Vaikuṇṭhas as well as His personal abode, known as Goloka Vṛndāvana. In other words, there are two manifestations-the material cosmos and the spiritual world. As in the material world there are innumerable planets and universes, so in the spiritual world there are also innumerable spiritual planets and universes, including the Vaikuṇṭhas and Goloka. The Supreme Lord is the cause of both the material and spiritual worlds. The other conclusion, of course, is that this cosmic manifestation is caused by an inexplicable unmanifested void. This argument is meaningless.





The first conclusion is accepted by the Vedānta philosophers, and the second is supported by the atheistic philosophical system of the Sāṅkhya smṛti, which directly opposes the Vedāntic philosophical conclusion. Material scientists cannot see any cognizant spiritual substance that might be the cause of the creation. Such atheistic Sāṅkhya philosophers think that the symptoms of knowledge and living force visible in the innumerable living creatures are caused by the three qualities of the cosmic manifestation. Therefore the Sāṅkhyites are against the conclusion of Vedānta regarding the original cause of creation.



Factually, the supreme absolute spirit soul is the cause of every kind of manifestation, and He is always complete, both as the energy and as the energetic. The cosmic manifestation is caused by the energy of the Supreme Absolute Person, in whom all energies are conserved. Philosophers who are subjectively engaged in the cosmic manifestation can appreciate only the wonderful energies of matter. Such philosophers accept the conception of God only as a product of material energy. According to their conclusions, the source of the energy is also a product of the energy. Such philosophers wrongly observe that the living creatures within the cosmic manifestation are caused by the material energy, and they think that the supreme absolute conscious being must similarly be a product of the material energy.



Since materialistic philosophers and scientists are too much engaged with their imperfect senses, naturally they conclude that the living force is a product of a material combination. But the actual fact is just the opposite. Matter is a product of spirit. According to the *Bhagavad-gītā*, the supreme spirit, the Personality of Godhead, is the source of all energies. When one advances in research work by studying a limited substance within the limits of space and time, one is amazed by the various wonderful cosmic manifestations, and naturally one goes on hypnotically accepting the path of research work or the inductive method. Through the deductive way of understanding, however, one accepts the Supreme Absolute Person, the Personality of Godhead, as the cause of all causes, who is full with diverse energies and who is neither impersonal nor void. The impersonal manifestation of the Supreme Person is another display of His energy. Therefore the conclusion that matter is the original cause of creation is completely different from the real truth. The material manifestation is caused by the glance of the Supreme Personality of Godhead, who is inconceivably potent. Material nature is electrified by the supreme authority, and the conditioned soul, within the limits of time and space, is trapped by awe of the material manifestation. In other words, the Supreme Personality of Godhead is actually realized in the vision of a material philosopher and scientist through the manifestations of His material energy. For one who does not understand the power of the Supreme Personality of Godhead or His diverse energies because of not knowing the relationship between the source of the energies and the energies themselves, there is always a chance of error, which is known as vivarta. As long as materialistic scientists and philosophers do not come to the right conclusion, certainly they will hover above the material field, bereft of proper understanding of the Absolute Truth.



The great Vaiṣṇava philosopher Śrīla Baladeva Vidyābhūṣaṇa has very nicely explained the materialistic conclusion in his Govinda-bhāṣya on the *Vedānta-sūtra*. He writes as follows:



"The Sāṅkhya philosopher Kapila has connected the different elementary truths according to his own opinion. Material nature, according to him, consists of the equilibrium of the three material qualities, goodness, passion and ignorance. Material nature produced the material energy, known as mahat, and mahat produced the false ego. The ego produced the five objects of sense perception, which produced the ten senses (five for acquiring knowledge and five for working), the mind and the five gross elements. Counting the puruṣa, or the enjoyer, with these twenty-four elements, there are twenty-five different truths. The nonmanifested stage of these twenty-five elementary truths is called prakṛti, or material nature. The qualities of material nature can associate in three different stages, namely as the cause of happiness, the cause of distress and the cause of illusion. The quality of goodness is the cause of material happiness, the quality of passion is the cause of material distress, and the quality of ignorance is the cause of illusion. Our material experience lies within the boundaries of these three manifestations of happiness, distress and illusion. For example, a beautiful woman is certainly a cause of material happiness for one who possesses her as a wife, but the same beautiful woman is a cause of distress to a man whom she rejects or who is the cause of her anger, and if she leaves a man she becomes the cause of illusion.



"The two kinds of senses are the ten external senses and the one internal sense, the mind. Thus there are eleven senses. According to Kapila, material nature is eternal and all-powerful. Originally there is no spirit, and matter has no cause. Matter itself is the chief cause of everything. It is the all-pervading cause of all causes. The Sāṅkhya philosophy regards the total energy (mahat-tattva), the false ego and the five objects of sense perception as the seven diverse manifestations of material nature, which has two features, known as the material cause and efficient cause. The puruṣa, the enjoyer, is without transformation, whereas material nature is always subject to transformation. But although material nature is inert, it is the cause of enjoyment and salvation for many living creatures. Its activities are beyond the conception of sense perception, but still one may guess at them by superior intelligence. Material nature is one, but because of the interaction of the three qualities, it can produce the total energy and the wonderful cosmic manifestation. Such transformations divide material nature into two features, namely the efficient and material causes. The puruṣa, the enjoyer, is inactive and without material qualities, although at the same time He is the master, existing separately in each and every body as the emblem of knowledge. By understanding the material cause, one can guess that the puruṣa, the enjoyer, being without activity, is aloof from all kinds of enjoyment or superintendence. Sāṅkhya philosophy, after describing the nature of prakṛti (material nature) and puruṣa (the enjoyer), asserts that the creation is only a product of their unification or proximity to one another. With such unification the living symptoms are visible in material nature, but one can guess that in the person of the enjoyer, puruṣa, there are powers of control and enjoyment. When the puruṣa is illusioned for want of sufficient knowledge, He feels Himself to be the enjoyer, and when He is in full knowledge He is liberated. In the Sāṅkhya philosophy the puruṣa is described to be always indifferent to the activities of prakṛti.



"The Sāṅkhya philosopher accepts three kinds of evidences, namely direct perception, hypothesis and traditional authority. When such evidence is complete, everything is perfect. The process of comparison is within such perfection. Beyond such evidence there is no proof. There is not much controversy regarding direct perceptional evidence or authorized traditional evidence. The Sāṅkhya system of philosophy identifies three kinds of procedures-namely, parimāṇāt (transformation), samanvayāt (adjustment) and śaktitaḥ (performance of energies)-as the causes of the cosmic manifestation."



Śrīla Baladeva Vidyābhūṣaṇa, in his commentary on the *Vedānta-sūtra*, has tried to nullify this conclusion because he thinks that discrediting these so-called causes of the cosmic manifestation will nullify the entire Sāṅkhya philosophy. Materialistic philosophers accept matter to be the material and efficient cause of creation; for them, matter is the cause of every type of manifestation. Generally they give the example of a waterpot and clay. Clay is the cause of the waterpot, but the clay can be found as both cause and effect. The waterpot is the effect and clay itself is the cause, but clay is visible everywhere. A tree is matter, but a tree produces fruit. Water is matter, but water flows. In this way, say the Sāṅkhyites, matter is the cause of movements and production. As such, matter can be considered the material and efficient cause of everything in the cosmic manifestation. Śrīla Baladeva Vidyābhūṣana has therefore enunciated the nature of pradhāna as follows:



"Material nature is inert, and as such it cannot be the cause of matter, neither as the material nor as the efficient cause. Seeing the wonderful arrangement and management of the cosmic manifestation generally suggests that a living brain is behind this arrangement, for without a living brain such an arrangement could not exist. One should not imagine that such an arrangement can exist without conscious direction. In our practical experience we never see that inert bricks can themselves construct a big building.



"The example of the waterpot cannot be accepted because a waterpot has no perception of pleasure and distress. Such perception is within. Therefore the covering body, or the waterpot, cannot be synchronized with it.



"Sometimes the material scientist suggests that trees grow from the earth automatically, without assistance from a gardener, because that is a tendency of matter. They also consider the intuition of living creatures from birth to be material. But such material tendencies as bodily intuition cannot be accepted as independent, for they suggest the existence of a spirit soul within the body. Actually, the tree or the body of a living creature has no tendency or intuition; the tendency and intuition exist because the soul is present within the body. In this connection, the example of a car and driver may be given very profitably. The car has a tendency to turn right and left, but one cannot say that the car itself, as matter, turns right and left without the direction of a driver. A material car has neither tendencies nor intuitions independent of the intentions of the driver within the car. The same principle applies for the automatic growth of trees in the forest. The growth takes place because of the soul's presence within the tree.



"Sometimes foolish people take for granted that because scorpions are born from heaps of rice, the rice has produced the scorpions. The real fact, however, is this: the mother scorpion lays eggs within the rice, and by the proper fermentation of the rice the eggs give birth to several baby scorpions, which in due course come out. This does not mean that the rice gives birth to the scorpions. Similarly, sometimes bugs are seen to come from dirty beds. This does not mean, however, that the beds give birth to the bugs. It is the living soul that comes forth, taking advantage of the dirty condition of the bed. There are different kinds of living creatures. Some of them come from embryos, some from eggs and some from the fermentation of perspiration. Different living creatures have different sources of appearance, but one should not conclude that matter produces such living creatures.



"The example cited by materialists that trees automatically come from the earth follows the same principle. Taking advantage of a certain condition, a living entity comes from the earth. According to the Bṛhad-āraṇyaka Upaniṣad, every living being is forced by divine superintendence to take a certain type of body according to his past deeds. There are many varieties of bodies, and because of a divine arrangement a living entity takes bodies of different shapes.



"When a person thinks 'I am doing this,' the 'I am' does not refer to the body. It refers to something more than the body, or within the body. As such, the body as it is has neither tendencies nor intuition; the tendencies and intuition belong to the soul within the body. Material scientists sometimes suggest that the tendencies of male and female bodies cause their union and that this is the cause of the birth of the child. But since the puruṣa, according to Sāṅkhya philosophy, is always unaffected, where does the tendency to give birth come from?



"Sometimes material scientists give the example that milk turns into curd automatically and that distilled water pouring from the clouds falls down to earth, produces different kinds of trees, and enters different kinds of flowers and fruits with different fragrances and tastes. Therefore, they say, matter produces varieties of material things on its own. In reply to this argument, the same proposition of the Bṛhad-āraṇyaka Upaniṣad-that different kinds of living creatures are put into different kinds of bodies by the management of a superior power-is repeated. Under superior superintendence, various souls, according to their past activities, are given the chance to take a particular type of body, such as that of a tree, animal, bird or beast, and thus their different tendencies develop under these circumstances. The *Bhagavad-gītā* (13.22) also further affirms:



puruṣaḥ prakṛti-stho hi

bhuṅkte prakṛti-jān guṇān

kāraṇaṁ guṇa-saṅgo 'sya

sad-asad-yoni-janmasu



'The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.' The soul is given different types of bodies. For example, were souls not given varieties of tree bodies, the different varieties of fruits and flowers could not be produced. Each class of tree produces a particular kind of fruit and flower; it is not that there is no distinction between the different classes. An individual tree does not produce flowers of different colors or fruits of different tastes. There are demarcated classes, as we find them among humans, animals, birds and other species. There are innumerable living entities, and their activities, performed in the material world according to the different qualities of the material modes of nature, give them the chance to have different kinds of life.





"Thus one should understand that pradhāna, matter, cannot act unless impelled by a living creature. The materialistic theory that matter independently acts cannot, therefore, be accepted. Matter is called prakṛti, which refers to female energy. A woman is prakṛti, a female. A female cannot produce a child without the association of a puruṣa, a man. The puruṣa causes the birth of a child because the man injects the soul, which is sheltered in the semen, into the womb of the woman. The woman, as the material cause, supplies the body of the soul, and as the efficient cause she gives birth to the child. But although the woman appears to be the material and efficient cause of the birth of a child, originally the puruṣa, the male, is the cause of the child. Similarly, this material world gives rise to varieties of manifestations due to the entrance of Garbhodakaśāyī Viṣṇu within the universe. He is present not only within the universe but within the bodies of all living creatures, as well as within the atom. We understand from the Brahma-saṁhitā that the Supersoul is present within the universe, within the atom and within the heart of every living creature. Therefore the theory that matter is the cause of the entire cosmic manifestation cannot be accepted by any man with sufficient knowledge of matter and spirit.



"Materialists sometimes give the argument that as straw eaten by a cow produces milk automatically, so material nature, under different circumstances, produces varieties of manifestations. Thus originally matter is the cause. In refuting this argument, we may say that an animal of the same species as the cow-namely, the bull-also eats straw like the cow but does not produce milk. Under the circumstances, it cannot be said that straw in connection with a particular species produces milk. The conclusion should be that there is superior management, as confirmed in the *Bhagavad-gītā* (9.10), where the Lord says, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: 'This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings.' The Supreme Lord says, mayādhyakṣeṇa ('under My superintendence'). When He desires that the cow produce milk by eating straw, there is milk, and when He does not so desire it, the mixture of such straw cannot produce milk. If the way of material nature had been that straw produced milk, a stack of straw could also produce milk. But that is not possible. And the same straw given to a human female also cannot produce milk. That is the meaning of the *Bhagavad-gītā*'s statement that only under superior orders does anything take place. Matter itself has no power to produce independently. The conclusion, therefore, is that matter, which has no self-knowledge, cannot be the cause of the material creation. The ultimate creator is the Supreme Personality of Godhead.



"If matter were accepted as the original cause of creation, all the authorized scriptures in the world would be useless, for in every scripture, especially the Vedic scriptures like the Manu-smṛti, the Supreme Personality of Godhead is said to be the ultimate creator. The Manu-smṛti is considered the highest Vedic direction to humanity. Manu is the giver of law to mankind, and in the Manu-smṛti it is clearly stated that before the creation the entire universal space was darkness, without information and without variety, and was in a state of complete suspension, like a dream. Everything was darkness. The Supreme Personality of Godhead then entered the universal space, and although He is invisible, He created the visible cosmic manifestation. In the material world the Supreme Personality of Godhead is not manifested by His personal presence, but the presence of the cosmic manifestation in different varieties is the proof that everything has been created under His direction. He entered the universe with all creative potencies, and thus He removed the darkness of the unlimited space.



"The form of the Supreme Personality of Godhead is described to be transcendental, very subtle, eternal, all-pervading, inconceivable and therefore nonmanifested to the material senses of a conditioned living creature. He desired to expand Himself into many living entities, and with such a desire He first created a vast expanse of water within the universal space and then impregnated that water with living entities. By that process of impregnation a massive body appeared, blazing like a thousand suns, and in that body was the first creative principle, Brahmā. The great Parāśara Ṛṣi has also confirmed this in the *Viṣṇu Purāṇa*. He says that the cosmic manifestation visible to us is produced from Lord Viṣṇu and sustained under His protection. He is the principal maintainer and destroyer of the universal form.



"This cosmic manifestation is one of the diverse energies of the Supreme Personality of Godhead. As a spider secretes saliva and weaves a web by its own movements but at the end winds the web within its body, so Lord Viṣṇu produces this cosmic manifestation from His transcendental body and at the end winds it up within Himself. All the great sages of the Vedic understanding have accepted that the Supreme Personality of Godhead is the original creator.



"It is sometimes claimed that the impersonal speculations of great philosophers are meant for the advancement of knowledge without religious ritualistic principles. But the religious ritualistic principles are actually meant for the advancement of spiritual knowledge. By performance of religious rituals one ultimately reaches the supreme goal of knowledge by understanding that Vāsudeva, the Supreme Personality of Godhead, is the cause of everything. It is clearly stated in the *Bhagavad-gītā* that even those who are advocates of knowledge only, without any religious ritualistic processes, advance in knowledge after many, many lifetimes of speculation and thus come to the conclusion that Vāsudeva is the supreme cause of everything that be. As a result of this achievement of the goal of life, such an advanced learned scholar or philosopher surrenders unto the Supreme Personality of Godhead. Religious ritualistic performances are actually meant to cleanse the contaminated mind in the material world, and the special feature of this Age of Kali is that one can easily execute the process of cleansing the mind of contamination by chanting the holy names of God-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.



"A Vedic injunction states, sarve vedā yat padam āmananti (Kaṭha Upaniṣad 1.2.15): all Vedic knowledge is searching after the Supreme Personality of Godhead. Similarly, another Vedic injunction states, nārāyaṇa-parā vedāḥ: the *Vedas* are meant for understanding Nārāyaṇa, the Supreme Lord. Similarly, the *Bhagavad-gītā* also confirms, vedaiś ca sarvair aham eva vedyaḥ: by all the *Vedas*, Kṛṣṇa is to be known. Therefore, the main purpose of understanding the *Vedas*, performing Vedic sacrifices and speculating on the *Vedānta-sūtra* is to understand Kṛṣṇa. Accepting the impersonalist view of voidness or the nonexistence of the Supreme Personality of Godhead negates all study of the *Vedas*. Impersonal speculation aims at disproving the conclusion of the *Vedas*. Therefore any impersonal speculative presentation should be understood to be against the principles of the *Vedas* or standard scriptures. Since the speculation of the impersonalists does not follow the principles of the *Vedas*, their conclusion must be considered to be against the Vedic principles. Anything not supported by the Vedic principles must be considered imaginary and lacking in standard proof. Therefore no impersonalist explanation of any Vedic literature can be accepted.



"If one tries to nullify the conclusions of the *Vedas* by accepting an unauthorized scripture or so-called scripture, it will be very hard for him to come to the right conclusion about the Absolute Truth. The system for adjusting two contradictory scriptures is to refer to the *Vedas*, for references from the *Vedas* are accepted as final judgments. When we refer to a particular scripture, it must be authorized, and for this authority it must strictly follow the Vedic injunctions. If someone presents an alternative doctrine he himself has manufactured, that doctrine will prove itself useless, for any doctrine that tries to prove that Vedic evidence is meaningless immediately proves itself meaningless. The followers of the *Vedas* unanimously accept the authority of Manu and Parāśara in the disciplic succession. Their statements, however, do not support the atheistic Kapila because the Kapila mentioned in the *Vedas* is a different Kapila, the son of Kardama and Devahūti. The atheist Kapila is a descendant of the dynasty of Agni and is one of the conditioned souls. But the Kapila who is the son of Kardama Muni is accepted as an incarnation of Vāsudeva. The *Padma Purāṇa* gives evidence that the Supreme Personality of Godhead Vāsudeva takes birth in the incarnation of Kapila and, by His expansion of theistic Sāṅkhya philosophy, teaches all the demigods and a brāhmaṇa of the name Āsuri. In the doctrine of the atheist Kapila there are many statements directly against the Vedic principles. The atheist Kapila does not accept the Supreme Personality of Godhead. He says that the living entity is himself the Supreme Lord and that no one is greater than him. His conceptions of so-called conditioned and liberated life are materialistic, and he refuses to accept the importance of immortal time. All such statements are against the principles of the *Vedānta-sūtra*."





TEXT 16





āpane puruṣa--viśvera 'nimitta'-kāraṇa



advaita-rūpe 'upādāna' hana nārāyaṇa



SYNONYMS



*āpane*-personally; *puruṣa*-Lord Viṣṇu; *viśvera*-of the entire material world; *nimitta kāraṇa*-the original cause; *advaita-rūpe*-in the form of Advaita; *upādāna*-the material cause; *hana*-becomes; *nārāyaṇa*-Lord Nārāyaṇa.



TRANSLATION



Lord Viṣṇu Himself is the efficient [nimitta] cause of the material world, and Nārāyaṇa in the form of Śrī Advaita is the material cause [upādāna].





TEXT 17





'nimittāṁśe' kare teṅho māyāte īkṣaṇa



'upādāna' advaita karena brahmāṇḍa-sṛjana



SYNONYMS



*nimitta-aṁśe*-in the portion as the original cause; *kare*-does; *teṅho*-He; *māyāte*-in the external energy; *īkṣaṇa*-glancing; *upādāna*-the material cause; *advaita*-Advaita Ācārya; *karena*-does; *brahmāṇḍa*-sṛjana-creation of the material world.



TRANSLATION



Lord Viṣṇu, in His efficient aspect, glances over the material energy, and Śrī Advaita, as the material cause, creates the material world.





TEXT 18





yadyapi sāṅkhya māne, 'pradhāna'--kāraṇa



jaḍa ha-ite kabhu nahe jagat-sṛjana



SYNONYMS



*yadyapi*-although; *sāṅkhya*-Sāṅkhya philosophy; *māne*-accepts; *pradhāna*-ingredients; *kāraṇa*-cause; *jaḍa ha*-ite-from matter; *kabhu*-at any time; *nahe*-there is not; *jagat-sṛjana*-the creation of the material world.



TRANSLATION



Although the Sāṅkhya philosophy accepts that the material ingredients are the cause, the creation of the world never arises from dead matter.





TEXT 19





nija sṛṣṭi-śakti prabhu sañcāre pradhāne



īśvarera śaktye tabe haye ta' nirmāṇe



SYNONYMS



*nija*-own; *sṛṣṭi-śakti*-power for creation; *prabhu*-the Lord; *sañcāre*-infuses; *pradhāne*-in the ingredients; *īśvarera śaktye*-by the power of the Lord; *tabe*-then; *haye*-there is; *ta'*-certainly; *nirmāṇe*-the beginning of creation.



TRANSLATION



The Lord infuses the material ingredients with His own creative potency. Then, by the power of the Lord, creation takes place.





TEXT 20





advaita-rūpe kare śakti-sañcāraṇa



ataeva advaita hayena mukhya kāraṇa



SYNONYMS



*advaita-rūpe*-in the form of Advaita Ācārya; *kare*-does; *śakti*-sañcāraṇa-infusion of the energy; *ataeva*-therefore; *advaita*-Advaita Ācārya; *hayena*-is; *mukhya kāraṇa*-the original cause.



TRANSLATION



In the form of Advaita He infuses the material ingredients with creative energy. Therefore, Advaita is the original cause of creation.





TEXT 21





advaita-ācārya koṭi-brahmāṇḍera kartā



āra eka eka mūrtye brahmāṇḍera bhartā



SYNONYMS



*advaita-ācārya*-of the name Advaita Ācārya; *koṭi-brahmāṇḍera kartā*-the creator of millions and millions of universes; *āra*-and; *eka eka*-each and every; *mūrtye*-by expansions; *brahmāṇḍera bhartā*-maintainer of the universe.



TRANSLATION



Śrī Advaita Ācārya is the creator of millions and millions of universes, and by His expansions [as Garbhodakaśāyī Viṣṇu] He maintains each and every universe.





TEXT 22





sei nārāyaṇera mukhya aṅga,--advaita



'aṅga'-śabde aṁśa kari' kahe bhāgavata



SYNONYMS



*sei*-that; *nārāyaṇera*-of Lord Nārāyaṇa; *mukhya aṅga*-the primary part; *advaita*-Advaita Ācārya; *aṅga-śabde*-by the word aṅga; *aṁśa kari'*-taking as a plenary portion; *kahe*-says; *bhāgavata-Śrīmad*-Bhāgavatam.



TRANSLATION



Śrī Advaita is the principal limb [aṅga] of Nārāyaṇa. *Śrīmad-Bhāgavatam* speaks of "limb" [aṅga] as "a plenary portion" [aṁśa] of the Lord.





TEXT 23





nārāyaṇas tvaṁ na hi sarva-dehinām



ātmāsy adhīśākhila-loka-sākṣī



nārāyaṇo 'ṅgaṁ nara-bhū-jalāyanāt



tac cāpi satyaṁ na tavaiva māyā



SYNONYMS



*nārāyaṇaḥ*-Lord Nārāyaṇa; *tvam*-You; *na*-not; *hi*-certainly; *sarva*-all; *dehinām*-of the embodied beings; *ātmā*-the Supersoul; *asi*-You are; *adhīśa*-O Lord; *akhila-loka*-of all the worlds; *sākṣī*-the witness; *nārāyaṇaḥ*-known as Nārāyaṇa; *aṅgam*-plenary portion; *nara*-of Nara; *bhū*-born; *jala*-in the water; *ayanāt*-due to the place of refuge; *tat*-that; *ca*-and; *api*-certainly; *satyam*-highest truth; *na*-not; *tava*-Your; *eva*-at all; *māyā*-the illusory energy.



TRANSLATION



"O Lord of lords, You are the seer of all creation. You are indeed everyone's dearest life. Are You not, therefore, my father, Nārāyaṇa? 'Nārāyaṇa' refers to one whose abode is in the water born from Nara [Garbhodakaśāyī Viṣṇu ], and that Nārāyaṇa is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of māyā."



PURPORT



This text is from *Śrīmad-Bhāgavatam* (10.14.14).





TEXT 24





īśvarera 'aṅga' aṁśa--cid-ānanda-maya



māyāra sambandha nāhi' ei śloke kaya



SYNONYMS



*iśvarera*-of the Lord; *aṅga*-limb; *aṁśa*-part; *cit-ānanda*-maya-all-spiritual; *māyāra*-of the material energy; *sambandha*-relationship; *nāhi'*-there is not; *ei śloke*-this verse; *kaya*-says.



TRANSLATION



This verse describes that the limbs and plenary portions of the Lord are all spiritual; they have no relationship with the material energy.





TEXT 25





'aṁśa' nā kahiyā, kene kaha tāṅre 'aṅga'



'aṁśa' haite 'aṅga,' yāte haya antaraṅga



SYNONYMS



*aṁśa*-part; *nā kahiyā*-not saying; *kene*-why; *kaha*-you say; *tāṅre*-Him; *aṅga*-limb; *aṁśa haite*-than a part; *aṅga*-limb; *yāte*-because; *haya*-is; *antaraṅga*-more.



TRANSLATION



Why has Śrī Advaita been called a limb and not a part? The reason is that "limb" implies greater intimacy.





TEXT 26





mahā-viṣṇura aṁśa--advaita guṇa-dhāma



īśvare abheda, teñi 'advaita' pūrṇa nāma



SYNONYMS



*mahā-viṣṇura*-of Lord Mahā-Viṣṇu; *aṁśa*-part; *advaita*-Advaita Ācārya; *guṇa*-dhāma-reservoir of all attributes; *īśvare*-from the Lord; *abheda*-nondifferent; *teñi*-therefore; *advaita*-nondifferent; *pūrṇa nāma*-full name.



TRANSLATION



Śrī Advaita, who is a reservoir of virtues, is the main limb of Mahā-Viṣṇu. His full name is Advaita, for He is identical in all respects with that Lord.





TEXT 27





pūrve yaiche kaila sarva-viśvera sṛjana



avatari' kaila ebe bhakti-pravartana



SYNONYMS



*pūrve*-formerly; *yaiche*-as; *kaila*-performed; *sarva*-all; *viśvera*-of the universes; *sṛjana*-creation; *avatari'*-taking incarnation; *kaila*-did; *ebe*-now; *bhakti*-pravartana-inauguration of the bhakti cult.



TRANSLATION



As He had formerly created all the universes, now He descended to introduce the path of bhakti.





TEXT 28





jīva nistārila kṛṣṇa-bhakti kari' dāna



gītā-bhāgavate kaila bhaktira vyākhyāna



SYNONYMS



*jīva*-the living entities; *nistārila*-delivered; *kṛṣṇa*-bhakti-devotional service to Lord Kṛṣṇa; *kari'*-making; *dāna*-gift; *gītā-bhāgavate*-in the Bhagavad-gītā and Śrīmad-Bhāgavatam; *kaila*-performed; *bhaktira vyākhyāna*-explanation of devotional service.



TRANSLATION



He delivered all living beings by offering the gift of kṛṣṇa-bhakti. He explained the *Bhagavad-gītā* and *Śrīmad-Bhāgavatam* in the light of devotional service.



PURPORT



Although Śrī Advaita Prabhu is an incarnation of Viṣṇu, for the welfare of the conditioned souls He manifested Himself as a servitor of the Supreme Personality of Godhead, and throughout all His activities He showed Himself to be an eternal servitor. Lord Caitanya and Lord Nityānanda also manifested the same principle, although They also belong to the category of Viṣṇu. If Lord Caitanya, Lord Nityānanda and Advaita Prabhu had exhibited Their all-powerful Viṣṇu potencies within this material world, people would have become greater impersonalists, monists and self-worshipers than they had already become under the spell of this age. Therefore the Personality of Godhead and His different incarnations and forms played the parts of devotees to instruct the conditioned souls how to approach the transcendental stage of devotional service. Advaita Ācārya especially intended to teach the conditioned souls about devotional service. The word ācārya means "teacher."The special function of such a teacher is to make people Kṛṣṇa conscious. A bona fide teacher following in the footsteps of Advaita Ācārya has no other business than to spread the principles of Kṛṣṇa consciousness all over the world. The real qualification of an ācārya is that he presents himself as a servant of the Supreme. Such a bona fide ācārya can never support the demoniac activities of atheistic men who present themselves as God. It is the main business of an ācārya to defy such imposters posing as God before the innocent public.





TEXT 29





bhakti-upadeśa vinu tāṅra nāhi kārya



ataeva nāma haila 'advaita ācārya'



SYNONYMS



*bhakti*-upadeśa-instruction of devotional service; *vinu*-without; *tāṅra*-His; *nāhi*-there is not; *kārya*-occupation; *ataeva*-therefore; *nāma*-the name; *haila*-became; *advaita ācārya*-the supreme teacher (ācārya) Advaita Prabhu.



TRANSLATION



Since He has no other occupation than to teach devotional service, His name is Advaita Ācārya.





TEXT 30





vaiṣṇavera guru teṅho jagatera ārya



dui-nāma-milane haila 'advaita-ācārya'



SYNONYMS



*vaiṣṇavera*-of the devotees; *guru*-spiritual master; *teṅho*-He; *jagatera ārya*-the most respectable personality in the world; *dui-nāma-milane*-by combining the two names; *haila*-there was; *advaita-ācārya*-the name Advaita Ācārya.



TRANSLATION



He is the spiritual master of all devotees and is the most revered personality in the world. By a combination of these two names, His name is Advaita Ācārya.



PURPORT



Śrī Advaita Ācārya is the prime spiritual master of the Vaiṣṇavas, and He is worshipable by all Vaiṣṇavas. Vaiṣṇavas must follow in the footsteps of Advaita Ācārya, for by so doing one can actually engage in the devotional service of the Lord.





TEXT 31





kamala-nayanera teṅho, yāte 'aṅga' 'aṁśa'



'kamalākṣa' kari dhare nāma avataṁsa



SYNONYMS



*kamala-nayanera*-of the lotus-eyed; *teṅho*-He; *yāte*-since; *aṅga*-limb; *aṁśa*-part; *kamala-akṣa*-the lotus-eyed; *kari'*-accepting that; *dhare*-takes; *nāma*-the name; *avataṁsa*-partial expansion.



TRANSLATION



Since He is a limb or part of the lotus-eyed Supreme Lord, He also bears the name Kamalākṣa.





TEXT 32





īśvara-sārūpya pāya pāriṣada-gaṇa



catur-bhuja, pīta-vāsa, yaiche nārāyaṇa



SYNONYMS



*īśvara-sārūpya*-the same bodily features as the Lord; *pāya*-gets; *pāriṣada-gaṇa*-the associates; *catur*-bhuja-four hands; *pīta*-vāsa-yellow dress; *yaiche*-just as; *nārāyaṇa*-Lord Nārāyaṇa.



TRANSLATION



His associates have the same bodily features as the Lord. They all have four arms and are dressed in yellow garments like Nārāyaṇa.





TEXT 33





advaita-ācārya--īśvarera aṁśa-varya



tāṅra tattva-nāma-guṇa, sakali āścarya



SYNONYMS



*advaita-ācārya*-Advaita Ācārya Prabhu; *īśvarera*-of the Supreme Lord; *aṁśa*-varya-principal part; *tāṅra*-His; *tattva*-truths; *nāma*-names; *guṇa*-attributes; *sakali*-all; *āścarya*-wonderful.



TRANSLATION



Śrī Advaita Ācārya is the principal limb of the Supreme Lord. His truths, names and attributes are all wonderful.





TEXT 34





yāṅhāra tulasī-jale, yāṅhāra huṅkāre



sva-gaṇa sahite caitanyera avatāre



SYNONYMS



*yāṅhāra*-whose; *tulasī-jale*-by tulasī leaves and Ganges water; *yāṅhāra*-of whom; *huṅkāre*-by the loud voice; *sva*-gaṇa-His personal associates; *sahite*-accompanied by; *caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *avatāre*-in the incarnation.



TRANSLATION



He worshiped Kṛṣṇa with tulasī leaves and water of the Ganges and called for Him in a loud voice. Thus Lord Caitanya Mahāprabhu appeared on earth, accompanied by His personal associates.





TEXT 35





yāṅra dvārā kaila prabhu kīrtana pracāra



yāṅra dvārā kaija prabhu jagat nistāra



SYNONYMS



*yāṅra dvārā*-by whom; *kaila*-did; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kīrtana pracāra*-spreading of the saṅkīrtana movement; *yāṅra dvārā*-by whom; *kaila*-did; *prabhu*-Śrī Caitanya Mahāprabhu; *jagat nistāra*-deliverance of the entire world.



TRANSLATION



It is through Him [Advaita Ācārya] that Lord Caitanya spread the saṅkīrtana movement and through Him that He delivered the world.





TEXT 36





ācārya gosāñira guṇa-mahimā apāra



jīva-kīṭa kothāya pāibeka tāra pāra



SYNONYMS



*ācārya gosāñira*-of Advaita Ācārya; *guṇa-mahimā*-the glory of the attributes; *apāra*-unfathomable; *jīva-kīṭa*-a living being who is just like a worm; *kothāya*-where; *pāibeka*-will get; *tāra*-of that; *pāra*-the other side.



TRANSLATION



The glory and attributes of Advaita Ācārya are unlimited. How can the insignificant living entities fathom them?





TEXT 37





ācārya gosāñi caitanyera mukhya aṅga



āra eka aṅga tāṅra prabhu nityānanda



SYNONYMS



*ācārya gosāñi*-Advaita Ācārya; *caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *mukhya*-primary; *aṅga*-part; *āra*-another; *eka*-one; *aṅga*-part; *tāṅra*-of Lord Caitanya Mahāprabhu; *prabhu nityānanda*-Lord Nityānanda.



TRANSLATION



Śrī Advaita Ācārya is a principal limb of Lord Caitanya. Another limb of the Lord is Nityānanda Prabhu.





TEXT 38





prabhura upāṅga--śrīvāsādi bhakta-gaṇa



hasta-mukha-netra-aṅga cakrādy-astra-sama



SYNONYMS



*prabhura upāṅga*-Lord Caitanya's smaller parts; *śrīvāsa-ādi*-headed by Śrīvāsa; *bhakta-gaṇa*-the devotees; *hasta*-hands; *mukha*-face; *netra*-eyes; *aṅga*-parts of the body; *cakra-ādi*-the disc; *astra*-weapons; *sama*-like.



TRANSLATION



The devotees headed by Śrīvāsa are His smaller limbs. They are like His hands, face and eyes and His disc and other weapons.





TEXT 39





e-saba la-iyā caitanya-prabhura vihāra



e-saba la-iyā karena vāñchita pracāra



SYNONYMS



*e-saba*-all these; *la*-iyā-taking; *caitanya-prabhura*-of Śrī Caitanya Mahāprabhu; *vihāra*-pastimes; *e-saba*-all of them; *la*-iyā-taking; *karena*-does; *vāñchita pracāra*-spreading His mission.



TRANSLATION



With all of them Lord Caitanya performed His pastimes, and with them He spread His mission.





TEXT 40





mādhavendra-purīra iṅho śiṣya, ei jñāne



ācārya-gosāñire prabhu guru kari' māne



SYNONYMS



*mādhavendra-purīra*-of Mādhavendra Purī; *iṅho*-Advaita Ācārya; *śiṣya*-disciple; *ei jñāne*-by this consideration; *ācārya*-gosāñire-unto Advaita Ācārya; *prabhu*-Śrī Caitanya Mahāprabhu; *guru*-spiritual master; *kari'*-taking as; *māne*-obeys Him.



TRANSLATION



Thinking "He [Śrī Advaita Ācārya] is a disciple of Śrī Mādhavendra Purī," Lord Caitanya obeys Him, respecting Him as His spiritual master.



PURPORT



Śrī Mādhavendra Purī is one of the ācāryas in the disciplic succession from Madhvācārya. Mādhavendra Purī had two principal disciples, Īśvara Purī and Śrī Advaita Prabhu. Therefore the Gauḍīya Vaiṣṇava-sampradāya is a disciplic succession from Madhvācārya. This fact has been accepted in the authorized books known as Gaura-gaṇoddeśa-dīpikā and Prameya-ratnāvalī, as well as by Gopāla Guru Gosvāmī. The Gaura-gaṇoddeśa-dīpikā clearly states the disciplic succession of the Gauḍīya Vaiṣṇavas as follows: "Lord Brahmā is the direct disciple of Viṣṇu, the Lord of the spiritual sky. His disciple is Nārada, Nārada's disciple is Vyāsa, and Vyāsa's disciples are Śukadeva Gosvāmī and Madhvācārya. Padmanābha Ācārya is the disciple of Madhvācārya, and Narahari is the disciple of Padmanābha Ācārya. Mādhava is the disciple of Narahari, Akṣobhya is the direct disciple of Mādhava, and Jayatīrtha is the disciple of Akṣobhya. Jayatīrtha's disciple is Jñānasindhu, and his disciple is Mahānidhi. Vidyānidhi is the disciple of Mahānidhi, and Rājendra is the disciple of Vidyānidhi. Jayadharma is the disciple of Rājendra. Puruṣottama is the disciple of Jayadharma. Śrīmān Lakṣmīpati is the disciple of Vyāsatīrtha, who is the disciple of Puruṣottama. And Mādhavendra Purī is the disciple of Lakṣmīpati."





TEXT 41





laukika-līlāte dharma-maryādā-rakṣaṇa



stuti-bhaktye karena tāṅra caraṇa vandana



SYNONYMS



*laukika*-popular; *līlāte*-in pastimes; *dharma*-maryādā-etiquette of religious principles; *rakṣaṇa*-observing; *stuti*-prayers; *bhaktye*-by devotion; *karena*-He does; *tāṅra*-of Advaita Ācārya; *caraṇa*-lotus feet; *vandana*-worshiping.



TRANSLATION



To maintain the proper etiquette for the principles of religion, Lord Caitanya bows down at the lotus feet of Śrī Advaita Ācārya with reverential prayers and devotion.





TEXT 42





caitanya-gosāñike ācārya kare 'prabhu'-jñāna



āpanāke karena tāṅra 'dāsa'-abhimāna



SYNONYMS



*caitanya*-gosāñike-unto Śrī Caitanya Mahāprabhu; *ācārya*-Advaita Ācārya; *kare*-does; *prabhu*-jñāna-considering His master; *āpanāke*-unto Himself; *karena*-does; *tāṅra*-of Śrī Caitanya Mahāprabhu; *dāsa*-as a servant; *abhimāna*-conception.



TRANSLATION



Śrī Advaita Ācārya, however, considers Lord Caitanya Mahāprabhu His master, and He thinks of Himself as a servant of Lord Caitanya Mahāprabhu.



PURPORT



The *Bhakti-rasāmṛta-sindhu* of Rūpa Gosvāmī explains the superexcellent quality of devotional service as follows:





brahmānando bhaved eṣa

cet parārdha-guṇī-kṛtaḥ

naiti bhakti-sukhāmbhodheḥ

paramāṇu-tulām api



"If multiplied billions of times, the transcendental pleasure derived from impersonal Brahman realization still could not compare to even an atomic portion of the ocean of bhakti, or transcendental service." (*Bhakti-rasāmṛta-sindhu* 1.1.38) Similarly, the Bhāvārtha-dīpikā states:





tvat-kathāmṛta-pāthodhau

viharanto mahā-mudaḥ

kurvanti kṛtinaḥ kecic

catur-vargaṁ tṛṇopamam



"For those who take pleasure in the transcendental topics of the Supreme Personality of Godhead, the four progressive realizations of religiosity, economic development, sense gratification and liberation, all combined together, cannot compare, any more than a straw, to the happiness derived from hearing about the transcendental activities of the Lord." Those who engage in the transcendental service of the lotus feet of Kṛṣṇa, being relieved of all material enjoyment, have no attraction to topics of impersonal monism. In the *Padma Purāṇa*, in connection with the glorification of the month of Kārttika, it is stated that devotees pray:





varaṁ deva mokṣaṁ na mokṣāvadhiṁ vā

na cānyaṁ vṛṇe 'haṁ vareśād apīha

idaṁ te vapur nātha gopāla-bālaṁ

sadā me manasy āvirāstāṁ kim anyaiḥ



kuverātmajau baddha-mūrtyaiva yadvat

tvayā mocitau bhakti-bhājau kṛtau ca

tathā prema-bhaktiṁ svakāṁ me prayaccha

na mokṣe graho me 'sti dāmodareha



"Dear Lord, always remembering Your childhood pastimes at Vṛndāvana is better for us than aspiring to merge into the impersonal Brahman. During Your childhood pastimes You liberated the two sons of Kuvera and made them great devotees of Your Lordship. Similarly, I wish that instead of giving me liberation You may award me such devotion unto You." In the Hayaśīrṣīya-śrī-nārāyaṇa-vyūha-stava, in the chapter called Nārāyaṇa-stotra, it is stated:





na dharmaṁ kāmam arthaṁ vā

mokṣaṁ vā vara-deśvara

prārthaye tava pādābje

dāsyam evābhikāmaye



"My dear Lord, I do not wish to become a man of religion or a master of economic development or sense gratification, nor do I wish for liberation. Although I can have all these from You, the supreme bestower of benedictions, I do not pray for all these. I simply pray that I may always be engaged as a servant of Your lotus feet." Nṛsiṁhadeva offered Prahlāda Mahārāja all kinds of benedictions, but Prahlāda Mahārāja did not accept any of them, for he simply wanted to engage in the service of the lotus feet of the Lord. Similarly, a pure devotee wishes to be blessed like Mahārāja Prahlāda by being thus endowed with devotional service. Devotees also offer their respects to Hanumān, who always remained a servant of Lord Rāma. The great devotee Hanumān prayed:





bhava-bandha-cchide tasyai

spṛhayāmi na muktaye

bhavān prabhur ahaṁ dāsa

iti yatra vilupyate



"I do not wish to take liberation or to merge in the Brahman effulgence, where the conception of being a servant of the Lord is completely lost." Similarly, in the Nārada-pañcarātra it is stated:





dharmārtha-kāma-mokṣeṣu

necchā mama kadācana

tvat-pāda-paṅkajasyādho

jīvitaṁ dīyatāṁ mama



"I do not want any one of the four desirable stations. I simply want to engage as a servant of the lotus feet of the Lord." King Kulaśekhara, in his very famous book Mukunda-mālā-stotra, prays:





nāhaṁ vande tava caraṇayor dvandvam advandva-hetoḥ

kumbhī-pākaṁ gurum api hare nārakaṁ nāpanetum

ramyā-rāmā-mṛdu-tanu-latā-nandane nābhirantuṁ

bhāve bhāve hṛdaya-bhavane bhāvayeyaṁ bhavantam



"My Lord, I do not worship You to be liberated from this material entanglement, nor do I wish to save myself from the hellish condition of material existence, nor do I ever pray for a beautiful wife to enjoy in a nice garden. I wish only that I may always be in full ecstasy with the pleasure of serving Your Lordship." (M.m.s. 4) In *Śrīmad-Bhāgavatam* also there are many instances in the Third and Fourth cantos in which devotees pray to the Lord simply to be engaged in His service, and nothing else (Bhāg. 3.4.15, 3.25.34, 3.25.36, 4.8.22, 4.9.10 and 4.20.24).





TEXT 43





sei abhimāna-sukhe āpanā pāsare



'kṛṣṇa-dāsa' hao--jīve upadeśa kare



SYNONYMS



*sei*-that; *abhimāna-sukhe*-in the happiness of that conception; *āpanā*-Himself; *pāsare*-He forgets; *kṛṣṇa-dāsa hao*-You are servants of Lord Kṛṣṇa; *jīve*-the living beings; *upadeśa kare*-He instructs.



TRANSLATION



He forgets Himself in the joy of that conception and teaches all living entities, "You are servants of Śrī Caitanya Mahāprabhu."



PURPORT



The transcendental devotional service of the Supreme Personality of Godhead is so ecstatic that even the Lord Himself plays the part of a devotee. Forgetting Himself to be the Supreme, He personally teaches the whole world how to render service to the Supreme Personality of Godhead.





TEXT 44





kṛṣṇa-dāsa-abhimāne ye ānanda-sindhu



koṭī-brahma-sukha nahe tāra eka bindu



SYNONYMS



*kṛṣṇa*-dāsa-abhimāne-under this impression of being a servant of Kṛṣṇa; *ye*-that; *ānanda*-sindhu-ocean of transcendental bliss; *koṭī*-brahma-sukha-ten million times the transcendental bliss of becoming one with the Absolute; *nahe*-not; *tāra*-of the ocean of transcendental bliss; *eka*-one; *bindu*-drop.



TRANSLATION



The conception of servitude to Śrī Kṛṣṇa generates such an ocean of joy in the soul that even the joy of oneness with the Absolute, if multiplied ten million times, could not compare to a drop of it.





TEXT 45





muñi ye caitanya-dāsa āra nityānanda



dāsa-bhāva-sama nahe anyatra ānanda



SYNONYMS



*muñi*-I; *ye*-that; *caitanya*-dāsa-servant of Lord Caitanya; *āra*-and; *nityānanda*-of Lord Nityānanda; *dāsa-bhāva*-the emotion of being a servant; *sama*-equal to; *nahe*-not; *anyatra*-anywhere else; *ānanda*-transcendental bliss.



TRANSLATION



He says, "Nityānanda and I are servants of Lord Caitanya." Nowhere else is there such joy as that which is tasted in this emotion of servitude.





TEXT 46





parama-preyasī lakṣmī hṛdaye vasati



teṅho dāsya-sukha māge kariyā minati



SYNONYMS



*parama-preyasī*-the most beloved; *lakṣmī*-the goddess of fortune; *hṛdaye*-on the chest; *vasati*-residence; *teṅho*-she; *dāsya-sukha*-the happiness of being a maidservant; *māge*-begs; *kariyā*-offering; *minati*-prayers.



TRANSLATION



The most beloved goddess of fortune resides on the chest of Śrī Kṛṣṇa, yet she too, earnestly praying, begs for the joy of service at His feet.





TEXT 47





dāsya-bhāve ānandita pāriṣada-gaṇa



vidhi, bhava, nārada āra śuka, sanātana



SYNONYMS



*dāsya-bhāve*-in the conception of being a servant; *ānandita*-very pleased; *pāriṣada-gaṇa*-all the associates; *vidhi*-Lord Brahmā; *bhava*-Lord Śiva; *nārada*-the great sage Nārada; *āra*-and; śuka-Śukadeva Gosvāmī; *sanātana*-and Sanātana.



TRANSLATION



All the associates of Lord Kṛṣṇa, such as Brahmā, Śiva, Nārada, Śuka and Sanātana, are very much pleased in the sentiment of servitude.





TEXT 48





nityānanda avadhūta sabāte āgala



caitanyera dāsya-preme ha-ilā pāgala



SYNONYMS



*nityānanda avadhūta*-the mendicant Lord Nityānanda; *sabāte*-among all; *āgala*-foremost; *caitanyera dāsya-preme*-in the emotional ecstatic love of being a servant of Śrī Caitanya Mahāprabhu; *ha*-ilā pāgala-became mad.



TRANSLATION



Śrī Nityānanda, the wandering mendicant, is the foremost of all the associates of Lord Caitanya. He became mad in the ecstasy of service to Lord Caitanya.





TEXTS 49-50





śrīvāsa, haridāsa, rāmadāsa, gadādhara



murāri, mukunda, candraśekhara, vakreśvara



e-saba paṇḍita-loka parama-mahattva



caitanyera dāsye sabāya karaye unmatta



SYNONYMS



śrīvāsa-Śrīvāsa Ṭhākura; *haridāsa*-Haridāsa Ṭhākura; *rāmadāsa*-Rāmadāsa; *gadādhara*-Gadādhara; *murāri*-Murāri; *mukunda*-Mukunda; *candraśekhara*-Candraśekhara; *vakreśvara*-Vakreśvara; *e-saba*-all of them; *paṇḍita-loka*-very learned scholars; *parama-mahattva*-very much glorified; *caitanyera*-of Śrī Caitanya Mahāprabhu; *dāsye*-the servitude; *sabāya*-all of them; *karaye unmatta*-makes mad.



TRANSLATION



Śrīvāsa, Haridāsa, Rāmadāsa, Gadādhara, Murāri, Mukunda, Candraśekhara and Vakreśvara are all glorious and are all learned scholars, but the sentiment of servitude to Lord Caitanya makes them mad in ecstasy.





TEXT 51





ei mata gāya, nāce, kare aṭṭahāsa



loke upadeśe,--'hao caitanyera dāsa'



SYNONYMS



*ei mata*-in this way; *gāya*-chant; *nāce*-dance; *kare*-do; *aṭṭa*-hāsa-laughing like madmen; *loke*-unto the people in general; *upadeśe*-instruct; *hao*-just become; *caitanyera dāsa*-servants of Śrī Caitanya.



TRANSLATION



Thus they dance, sing and laugh like madmen, and they instruct everyone, "Just be loving servants of Lord Caitanya."





TEXT 52





caitanya-gosāñi more kare guru jñāna



tathāpiha mora haya dāsa-abhimāna



SYNONYMS



*caitanya-gosāñi*-Lord Śrī Caitanya Mahāprabhu; *more*-unto Me; *kare*-does; *guru*-jñāna-consideration as a spiritual master; *tathāpiha*-still; *mora*-My; *haya*-there is; *dāsa-abhimāna*-the conception of being His servant.

TRANSLATION



Śrī Advaita Ācārya thinks, "Lord Caitanya considers Me His spiritual master, yet I feel Myself to be only His servant."





TEXT 53





kṛṣṇa-premera ei eka apūrva prabhāva



guru-sama-laghuke karāya dāsya-bhāva



SYNONYMS



*kṛṣṇa-premera*-of love of Kṛṣṇa; *ei*-this; *eka*-one; *apūrva prabhāva*-unprecedented influence; *guru*-to those on the level of the spiritual master; *sama*-equal level; *laghuke*-unto the less important; *karāya*-makes; *dāsya-bhāva*-the conception of being a servant.



TRANSLATION



Love for Kṛṣṇa has this one unique effect: it imbues superiors, equals and inferiors with the spirit of service to Lord Kṛṣṇa.



PURPORT



There are two kinds of devotional service: the way of pāñcarātrika regulative principles and the way of bhāgavata transcendental loving service. The love of Godhead of those engaged in pāñcarātrika regulative principles depends more or less on the opulent and reverential platform, but the worship of Rādhā and Kṛṣṇa is purely on the platform of transcendental love. Even persons who play as the superiors of Kṛṣṇa also take the chance to offer transcendental loving service to the Lord. The service attitude of the devotees who play the parts of superiors of the Lord is very difficult to understand, but can be very plainly understood in connection with the superexcellence of their particular service to Lord Kṛṣṇa. A vivid example is the service of mother Yaśodā to Kṛṣṇa, which is distinct. In the feature of Nārāyaṇa, the Lord can accept services only from His associates who play parts in which they are equal to or less than Him, but in the feature of Lord Kṛṣṇa He accepts service very plainly from His fathers, teachers and other elders who are His superiors, as well as from His equals and His subordinates. This is very wonderful.





TEXT 54





ihāra pramāṇa śuna--śāstrera vyākhyāna



mahad-anubhava yāte sudṛḍha pramāṇa



SYNONYMS



*ihāra*-of this; *pramāṇa*-evidence; *śuna*-please hear; *śāstrera vyākhyāna*-the description in the revealed scriptures; *mahat-anubhava*-the conception of great souls; *yāte*-by which; *su*-dṛḍha-strong; *pramāṇa*-evidence.



TRANSLATION



For evidence, please listen to the examples described in the revealed scriptures, which are also corroborated by the realization of great souls.





TEXTS 55-56





anyera kā kathā, vraje nanda mahāśaya



tāra sama 'guru' kṛṣṇera āra keha naya



śuddha-vātsalye īśvara-jñāna nāhi tāra



tāhākei preme karāya dāsya-anukāra



SYNONYMS



*anyera*-of others; *kā*-what; *kathā*-to speak; *vraje*-in Vṛndāvana; *nanda mahāśaya*-Nanda Mahārāja; *tāra sama*-like him; *guru*-a superior; *kṛṣṇera*-of Lord Kṛṣṇa; *āra*-another; *keha*-anyone; *naya*-not; *śuddha-vātsalye*-in transcendental paternal love; *īśvara*-jñāna-conception of the Supreme Lord; *nāhi*-not; *tāra*-his; *tāhākei*-unto him; *preme*-ecstatic love; *karāya*-makes; *dāsya-anukāra*-the conception of being a servant.



TRANSLATION



Although no one is a more respected elder for Kṛṣṇa than Nanda Mahārāja in Vraja, who in transcendental paternal love has no knowledge that his son is the Supreme Personality of Godhead, still ecstatic love makes him, what to speak of others, feel himself to be a servant of Lord Kṛṣṇa.





TEXT 57





teṅho rati-mati māge kṛṣṇera caraṇe



tāhāra śrī-mukha-vāṇī tāhāte pramāṇe



SYNONYMS



*teṅho*-he also; *rati*-mati-affection and attraction; *māge*-begs; *kṛṣṇera caraṇe*-unto the lotus feet of Kṛṣṇa; *tāhāra*-his; *śrī*-mukha-vāṇī-words from his mouth; *tāhāte*-in that; *pramāṇe*-evidence.



TRANSLATION



He too prays for attachment and devotion to the lotus feet of Lord Kṛṣṇa, as the words from his own mouth give evidence.





TEXTS 58-59





śuna uddhava, satya, kṛṣṇa--āmāra tanaya



teṅho īśvara--hena yadi tomāra mane laya



tathāpi tāṅhāte rahu mora mano-vṛtti



tomāra īśvara-kṛṣṇe hauka mora mati



SYNONYMS



*śuna uddhava*-my dear Uddhava, please hear me; *satya*-the truth; *kṛṣṇa*-Lord Kṛṣṇa; *āmāra tanaya*-my son; *teṅho*-He; *īśvara*-the Supreme Personality of Godhead; *hena*-thus; *yadi*-if; *tomāra*-your; *mane*-the mind; *laya*-takes; *tathāpi*-still; *tāṅhāte*-unto Him; *rahu*-let there be; *mora*-my; *manaḥ*-vrtti-mental functions; *tomāra*-your; *īśvara-kṛṣṇe*-to Kṛṣṇa, the Supreme Lord; *hauka*-let there be; *mora*-my; *mati*-attention.



TRANSLATION



"My dear Uddhava, please hear me. In truth Kṛṣṇa is my son, but even if you think that He is God, I would still bear toward Him my own feelings for my son. May my mind be attached to your Lord Kṛṣṇa.





TEXT 60





manaso vṛttayo naḥ syuḥ



kṛṣṇa-pādāmbujāśrayāḥ



vāco 'bhidhāyinīr nāmnāṁ



kāyas tat-prahvaṇādiṣu



SYNONYMS



*manasaḥ*-of the mind; *vṛttayaḥ*-activities (thinking, feeling and willing); *naḥ*-of us; *syuḥ*-let there be; *kṛṣṇa*-of Lord Kṛṣṇa; *pāda-ambuja*-the lotus feet; *āśrayāḥ*-those sheltered by; *vācaḥ*-the words; *abhidhāyinīḥ*-speaking; *nāmnām*-of His holy names; *kāyaḥ*-the body; *tat*-to Him; *prahvaṇa-ādiṣu*-bowing down to Him, etc.



TRANSLATION



"May our minds be attached to the lotus feet of your Lord Kṛṣṇa, may our tongues chant His holy names, and may our bodies lie prostrate before Him.





TEXT 61





karmabhir bhrāmyamāṇānāṁ



yatra kvāpīśvarecchayā



maṅgalācaritair dānai



ratir naḥ kṛṣṇa īśvare



SYNONYMS



*karmabhiḥ*-by the activities; *bhrāmyamāṇānām*-of those wandering within the material universe; *yatra*-wherever; *kva api*-anywhere; *īśvara-icchayā*-by the supreme will of the Personality of Godhead; *maṅgala-ācaritaiḥ*-by auspicious activities; *dānaiḥ*-like charity and philanthropy; *ratiḥ*-the attraction; *naḥ*-our; *kṛṣṇe*-in Kṛṣṇa; *īśvare*-the Supreme Personality of Godhead.



TRANSLATION



"Wherever we wander in the material universe under the influence of karma by the will of the Lord, may our auspicious activities cause our attraction to Lord Kṛṣṇa to increase."



PURPORT



These verses from *Śrīmad-Bhāgavatam* (10.47.66-67) were spoken by the denizens of Vṛndāvana, headed by Mahārāja Nanda and his associates, to Uddhava, who had come from Mathurā.





TEXT 62





śrīdāmādi vraje yata sakhāra nicaya



aiśvarya-jñāna-hīna, kevala-sakhya-maya



SYNONYMS



*śrīdāmā-ādi*-Kṛṣṇa's friends, headed by Śrīdāmā; *vraje*-in Vṛndāvana; *yata*-all; *sakhāra*-of the friends; *nicaya*-the group; *aiśvarya*-of opulence; *jñāna*-knowledge; *hīna*-without; *kevala*-purely; *sakhya*-maya-fraternal affection.



TRANSLATION



Lord Kṛṣṇa's friends in Vṛndāvana, headed by Śrīdāmā, have pure fraternal affection for Lord Kṛṣṇa and have no idea of His opulences.





TEXT 63





kṛṣṇa-saṅge yuddha kare, skandhe ārohaṇa



tārā dāsya-bhāve kare caraṇa-sevana



SYNONYMS



*kṛṣṇa*-saṅge-with Kṛṣṇa; *yuddha kare*-fight; *skandhe*-on His shoulders; *ārohaṇa*-getting up; *tārā*-they; *dāsya-bhāve*-in the conception of being Lord Kṛṣṇa's servants; *kare*-do; *caraṇa*-sevana-worship the lotus feet.



TRANSLATION



Although they fight with Him and climb upon His shoulders, they worship His lotus feet in a spirit of servitude.





TEXT 64





pāda-saṁvāhanaṁ cakruḥ



kecit tasya mahātmanaḥ



apare hata-pāpmāno



vyajanaiḥ samavījayan



SYNONYMS



*pāda*-saṁvāhanam-massaging the feet; *cakruḥ*-performed; *kecit*-some of them; *tasya*-of Lord Kṛṣṇa; *mahā-ātmanaḥ*-of the Supreme Personality of Godhead; *apare*-others; *hata*-destroyed; *pāpmānaḥ*-whose resultant actions of sinful life; *vyajanaiḥ*-with hand-held fans; *samavījayan*-fanned very pleasingly.



TRANSLATION



"Some of the friends of Śrī *Kṛṣṇa, the Supreme Personality of Godhead*, massaged His feet, and others whose sinful reactions had been destroyed fanned Him with hand-held fans."



PURPORT



This verse, quoted from *Śrīmad-Bhāgavatam* (10.15.17), describes how Lord Kṛṣṇa and Lord Balarāma were playing with the cowherd boys after killing Dhenukāsura in Tālavana.





TEXTS 65-66





kṛṣṇera preyasī vraje yata gopī-gaṇa



yāṅra pada-dhūli kare uddhava prārthana



yāṅ-sabāra upare kṛṣṇera priya nāhi āna



tāṅhārā āpanāke kare dāsī-abhimāna



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *preyasī*-the beloved girls; *vraje*-in Vṛndāvana; *yata*-all; *gopī-gaṇa*-the gopīs; *yāṅra*-of whom; *pada-dhūli*-the dust of the feet; *kare*-does; *uddhava*-of the name Uddhava; *prārthana*-desiring; *yāṅ-sabāra*-all of them; *upare*-beyond; *kṛṣṇera*-of Lord Kṛṣṇa; *priya*-dear; *nāhi*-there is not; *āna*-anyone else; *tāṅhārā*-all of them; *āpanāke*-to themselves; *kare*-do; *dāsī-abhimāna*-the conception of being maidservants.



TRANSLATION



Even the beloved girlfriends of Lord Kṛṣṇa in Vṛndāvana, the gopīs, the dust of whose feet was desired by Śrī Uddhava and beyond whom no one is more dear to Kṛṣṇa, regard themselves as Kṛṣṇa's maidservants.





TEXT 67





vraja-janārti-han vīra yoṣitāṁ



nija-jana-smaya-dhvaṁsana-smita



bhaja sakhe bhavat-kiṅkarīḥ sma no



jala-ruhānanaṁ cāru darśaya



SYNONYMS



*vraja-jana-ārti-han*-O one who diminishes all the painful conditions of the inhabitants of Vṛndāvana; *vīra*-O hero; *yoṣitām*-of women; *nija*-personal; *jana*-of the associates; *smaya*-the pride; *dhvaṁsana*-destroying; *smita*-whose smile; *bhaja*-worship; *sakhe*-O dear friend; *bhavat*-kiṅkarīḥ-Your servants; *sma*-certainly; *naḥ*-unto us; *jala-ruha-ānanam*-a face exactly like a lotus flower; *cāru*-attractive; *darśaya*-please show.



TRANSLATION



"O Lord, remover of the afflictions of the inhabitants of Vṛndāvana! O hero of all women! O Lord who destroy the pride of Your devotees by Your sweet, gentle smile! O friend! We are Your maidservants. Please fulfill our desires and show us Your attractive lotus face."



PURPORT



This verse in connection with the rāsa dance of Kṛṣṇa with the gopīs is quoted from *Śrīmad-Bhāgavatam* (10.31.6). When Kṛṣṇa disappeared from His companions in the course of dancing, the gopīs sang like this in separation from Kṛṣṇa.





TEXT 68





api bata madhu-puryām ārya-putro 'dhunāste



smarati sa pitṛ-gehān saumya bandhūṁś ca gopān



kvacid api sa kathāṁ naḥ kiṅkariṇāṁ gṛṇīte



bhujam aguru-sugandhaṁ mūrdhny adhāsyat kadā nu



SYNONYMS



*api*-certainly; *bata*-regrettable; *madhu-puryām*-in the city of Mathurā; *ārya-putraḥ*-the son of Nanda Mahārāja; *adhunā*-now; *āste*-resides; *smarati*-remembers; *saḥ*-He; *pitṛ-gehān*-the household affairs of His father; *saumya*-O great soul (Uddhava); *bandhūn*-His many friends; *ca*-and; *gopān*-the cowherd boys; *kvacit*-sometimes; *api*-or; *saḥ*-He; *kathām*-talks; *naḥ*-of us; *kiṅkarīṇām*-of the maidservants; *gṛṇīte*-relates; *bhujam*-hand; *aguru-su-gandham*-having the fragrance of aguru; *mūrdhni*-on the head; *adhāsyat*-will keep; *kadā*-when; *nu*-may be.



TRANSLATION



"O Uddhava! It is indeed regrettable that Kṛṣṇa resides in Mathurā. Does He remember His father's household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand?"



PURPORT



This verse appears in *Śrīmad-Bhāgavatam* (10.47.21) in the section known as the Bhramara-gītā. When Uddhava came to Vṛndāvana, Śrīmatī Rādhārāṇī, in complete separation from Kṛṣṇa, sang like this.





TEXTS 69-70





tāṅ-sabāra kathā rahu,--śrīmatī rādhikā



sabā haite sakalāṁśe parama-adhikā



teṅho yāṅra dāsī haiñā sevena caraṇa



yāṅra prema-guṇe kṛṣṇa baddha anukṣaṇa



SYNONYMS



*tāṅ-sabāra*-of the gopīs; *kathā*-talk; *rahu*-let alone; śrīmatī rādhikā-Śrīmatī Rādhārāṇī; *sabā haite*-than all of them; *sakala-aṁśe*-in every respect; *parama*-adhikā-highly elevated; *teṅho*-She also; *yāṅra*-whose; *dāsī*-maidservant; *haiñā*-becoming; *sevana*-worships; *caraṇa*-the lotus feet; *yāṅra*-whose; *prema*-guṇe-because of loving attributes; *kṛṣṇa*-Lord Kṛṣṇa; *baddha*-obliged; *anukṣaṇa*-always.



TRANSLATION



What to speak of the other gopīs, even Śrī Rādhikā, who in every respect is the most elevated of them all and who has bound Śrī Kṛṣṇa forever by Her loving attributes, serves His feet as His maidservant.





TEXT 71





hā nātha ramaṇa preṣṭha



kvāsi kvāsi mahā-bhuja



dāsyās te kṛpaṇāyā me



sakhe darśaya sannidhim



SYNONYMS



*hā*-O; *nātha*-My Lord; *ramaṇa*-O My husband; *preṣṭha*-O My most dear one; *kva asi kva asi*-where are You, where are You; *mahā-bhuja*-O mighty-armed one; *dāsyāḥ*-of the maidservant; *te*-You; *kṛpaṇāyāḥ*-very much aggrieved by Your absence; *me*-to Me; *sakhe*-O My friend; *darśaya*-show; *sannidhim*-nearness to You.



TRANSLATION



"O My Lord, O My husband, O most dearly beloved! O mighty-armed Lord! Where are You? Where are You? O My friend, reveal Yourself to Your maidservant, who is very much aggrieved by Your absence."



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (10.30.39). When the rāsa dance was going on in full swing, Kṛṣṇa left all the gopīs and took only Śrīmatī Rādhārāṇī with Him. At that time all the gopīs lamented, and Śrīmatī Rādhārāṇī, being proud of Her position, requested Kṛṣṇa to carry Her wherever He liked. Then Kṛṣṇa immediately disappeared from the scene, and Śrīmatī Rādhārāṇī began to lament.





TEXT 72





dvārakāte rukmiṇy-ādi yateka mahiṣī



tāṅhārāo āpanāke māne kṛṣṇa-dāsī



SYNONYMS



*dvārakāte*-in Dvārakā-dhāma; *rukmiṇī-ādi*-headed by Rukmiṇī; *yateka*-all of them; *mahiṣī*-the queens; *tāṅhārāo*-all of them also; *āpanāke*-themselves; *māne*-consider; *kṛṣṇa*-dāsī-maidservants of Kṛṣṇa.



TRANSLATION



In Dvārakā-dhāma, all the queens, headed by Rukmiṇī, also consider themselves maidservants of Lord Kṛṣṇa.





TEXT 73





caidyāya mārpayitum udyata-kārmukeṣu



rājasv ajeya-bhaṭa-śekharitāṅghri-reṇuḥ



ninye mṛgendra iva bhāgam ajāvi-yūthāt



tac chrī-niketa-caraṇo 'stu mamārcanāya



SYNONYMS



*caidyāya*-unto Śiśupāla; *mā*-me; *arpayitum*-to deliver or to give in charity; *udyata*-upraised; *kārmukeṣu*-whose bows and arrows; *rājasu*-among the kings headed by Jarāsandha; *ajeya*-unconquerable; *bhaṭa*-of the soldiers; *śekharita-aṅghri-reṇuḥ*-the dust of whose lotus feet is the crown; *ninye*-forcibly took; *mṛga-indraḥ*-the lion; *iva*-like; *bhāgam*-the share; *aja*-of the goats; *avi*-and sheep; *yūthāt*-from the midst; *tat*-that; *śrī-niketana*-of the shelter of the goddess of fortune; *caraṇaḥ*-the lotus feet; *astu*-let there be; *mama*-my; *arcanāya*-for worshiping.



TRANSLATION



"When Jarāsandha and other kings, bows and arrows upraised, stood ready to deliver me in charity to Śiśupāla, He forcibly took me from their midst, as a lion takes its share of goats and sheep. The dust of His lotus feet is therefore the crown of unconquerable soldiers. May those lotus feet, which are the shelter of the goddess of fortune, be the object of my worship."



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.83.8) was spoken by Queen Rukmiṇī.





TEXT 74





tapaś carantīm ājñāya



sva-pāda-sparśanāśayā



sakhyopetyāgrahīt pāṇiṁ



sāhaṁ tad-gṛha-mārjanī



SYNONYMS



*tapaḥ*-austerity; *carantīm*-performing; *ājñāya*-knowing; *sva-pāda-sparśana*-of touching His feet; *āśayā*-with the desire; *sakhyā*-with His friend Arjuna; *upetya*-coming; *agrahīt*-accepted; *pāṇim*-my hand; *sā*-that woman; *aham*-I; *tat*-His; *gṛha*-mārjanī-keeper of the home.



TRANSLATION



"Knowing me to be performing austerities with the desire to touch His feet, He came with His friend Arjuna and accepted my hand. Yet I am but a maidservant engaged in sweeping the floor of the house of Śrī Kṛṣṇa."



PURPORT



Like the previous verse, this verse appears in *Śrīmad-Bhāgavatam* (10.83.11) in connection with the meeting of the family ladies of the Kuru and Yadu dynasties at Samanta-pañcaka. At the time of that meeting, the queen of Kṛṣṇa named Kālindī spoke to Draupadī in this way.





TEXT 75





ātmārāmasya tasyemā



vayaṁ vai gṛha-dāsikāḥ



sarva-saṅga-nivṛttyāddhā



tapasā ca babhūvima



SYNONYMS



*ātmārāmasya*-of the Supreme Personality of Godhead, who is satisfied in Himself; *tasya*-His; *imāḥ*-all; *vayam*-we; *vai*-certainly; *gṛha-dāsikāḥ*-the maidservants of the home; *sarva*-all; *saṅga*-association; *nivṛttyā*-fully bereft of; *addhā*-directly; *tapasā*-on account of austerity; *ca*-also; *babhūvima*-we have become.



TRANSLATION



"Through austerity and through renunciation of all attachments, we have become maidservants in the home of the Supreme Personality of Godhead, who is satisfied in Himself."



PURPORT



During the same incident, this verse, quoted from *Śrīmad-Bhāgavatam* (10.83.39), was spoken to Draupadī by a queen of Kṛṣṇa's named Lakṣmaṇā.





TEXT 76





ānera ki kathā, baladeva mahāśaya



yāṅra bhāva--śuddha-sakhya-vātsalyādi-maya



SYNONYMS



*ānera*-of others; *ki kathā*-what to speak; *baladeva*-Lord Baladeva; *mahāśaya*-the Supreme Personality; *yāṅra*-His; *bhāva*-emotion; *śuddha*-sakhya-pure friendship; *vātsalya-ādi*-maya-with a touch of paternal love.



TRANSLATION



What to speak of others, even Lord Baladeva, the Supreme Personality of Godhead, is full of emotions like pure friendship and paternal love.



PURPORT



Although Lord Baladeva appeared before the birth of Lord Kṛṣṇa and is therefore Kṛṣṇa's worshipable elder brother, He used to act as Kṛṣṇa's eternal servitor. In the spiritual sky all the Vaikuṇṭha planets are predominated by the quadruple expansions of Kṛṣṇa known as the catur-vyūha. They are direct expansions from Baladeva. It is the singularity of the Supreme Lord that everyone in the spiritual sky thinks himself a servitor of the Lord. According to social convention one may be superior to Kṛṣṇa, but factually everyone engages in His service. Therefore in the spiritual sky or the material sky, in all the different planets, no one is able to supersede Lord Kṛṣṇa or demand service from Him. On the contrary, everyone engages in the service of Lord Kṛṣṇa. As such, the more a person engages in the service of the Lord, the more he is important; and, conversely, the more one is bereft of the transcendental service of Kṛṣṇa, the more he invites the bad fortune of material contamination. In the material world, although materialists want to become one with God or compete with God, everyone directly or indirectly engages in the service of the Lord. The more one is forgetful of the service of Kṛṣṇa, the more he is considered to be dying. Therefore, when one develops pure Kṛṣṇa consciousness, he immediately develops his eternal servitorship to Kṛṣṇa.





TEXT 77





teṅho āpanāke karena dāsa-bhāvanā



kṛṣṇa-dāsa-bhāva vinu āche kona janā



SYNONYMS



*teṅho*-He also; *āpanāke*-Himself; *karena*-does; *dāsa*-bhāvanā-considering a servant; *kṛṣṇa-dāsa-bhāva*-the conception of being a servant of Kṛṣṇa; *vinu*-without; *āche*-is; *kona*-what; *janā*-person.



TRANSLATION



He also considers Himself a servant of Lord Kṛṣṇa. Indeed, who is there who does not have this conception of being a servant of Lord Kṛṣṇa?





TEXT 78





sahasra-vadane yeṅho śeṣa-saṅkarṣaṇa



daśa deha dhari' kare kṛṣṇera sevana



SYNONYMS



*sahasra*-vadane-with thousands of mouths; *yeṅho*-one who; *śeṣa-saṅkarṣaṇa*-Lord Śeṣa, the incarnation of Saṅkarṣaṇa; *daśa*-ten; *deha*-bodies; *dhari'*-accepting; *kare*-does; *kṛṣṇera*-of Lord Kṛṣṇa; *sevana*-service.



TRANSLATION



He who is Śeṣa, Saṅkarṣaṇa, with His thousands of mouths, serves Śrī Kṛṣṇa by assuming ten forms.





TEXT 79





ananta brahmāṇḍe rudra--sadāśivera aṁśa



guṇāvatāra teṅho, sarva-deva-avataṁsa



SYNONYMS



*ananta*-unlimited; *brahmāṇḍe*-in the universes; *rudra*-Lord Śiva; *sadāśivera aṁśa*-part and parcel of Sadāśiva; *guṇa-avatāra*-an incarnation of a quality; *teṅho*-he also; *sarva-deva-avataṁsa*-the ornament of all the demigods.



TRANSLATION



Rudra, who is an expansion of Sadāśiva and who appears in unlimited universes, is also a guṇāvatāra [qualitative incarnation] and is the ornament of all the demigods in the endless universes.



PURPORT



There are eleven expansions of Rudra, or Lord Śiva. They are as follows: Ajaikapāt, Ahibradhna, Virūpākṣa, Raivata, Hara, Bahurūpa, Devaśreṣṭha Tryambaka, Sāvitra, Jayanta, Pināki and Aparājita. Besides these expansions there are eight forms of Rudra called earth, water, fire, air, sky, the sun, the moon and soma-yājī. Generally all these Rudras have five faces, three eyes and ten arms. Sometimes it is found that Rudra is compared to Brahmā and considered a living entity. But when Rudra is explained to be a partial expansion of the Supreme Personality of Godhead, he is compared to Śeṣa. Lord Śiva is therefore simultaneously an expansion of Lord Viṣṇu and, in his capacity for annihilating the creation, one of the living entities. As an expansion of Lord Viṣṇu he is called Hara, and he is transcendental to the material qualities, but when he is in touch with tamo-guṇa he appears contaminated by the material modes of nature. This is explained in *Śrīmad-Bhāgavatam* and the Brahma-saṁhitā. In *Śrīmad-Bhāgavatam*, Tenth Canto, it is stated that Lord Rudra is always associated with the material nature when she is in the neutral, unmanifested stage, but when the modes of material nature are agitated he associates with material nature from a distance. In the Brahma-saṁhitā the relationship between Viṣṇu and Lord Śiva is compared to that of milk and yogurt. Milk is converted into yogurt by certain additives, but although milk and yogurt have the same ingredients, they have different functions. Similarly, Lord Śiva is an expansion of Lord Viṣṇu, yet because of his taking part in the annihilation of the cosmic manifestation, he is considered to be changed, like milk converted into yogurt. In the *Purāṇas* it is found that Durgā appears sometimes from the heads of Brahmā and sometimes from the heads of Viṣṇu. The annihilator, Rudra, is born from Saṅkarṣaṇa and the ultimate fire to burn the whole creation. In the Vāyu Purāṇa there is a description of Sadāśiva in one of the Vaikuṇṭha planets. That Sadāśiva is a direct expansion of Lord Kṛṣṇa's form for pastimes. It is said that Sadāśiva (Lord Śambhu) is an expansion from the Sadāśiva in the Vaikuṇṭha planets (Lord Viṣṇu) and that his consort, Mahāmāyā, is an expansion of Ramādevī, or Lakṣmī. Mahāmāyā is the origin or birthplace of material nature.





TEXT 80





teṅho karena kṛṣṇera dāsya-pratyāśa



nirantara kahe śiva, 'muñi kṛṣṇa-dāsa'



SYNONYMS



*teṅho*-he; *karena*-does; *kṛṣṇera*-of Lord Kṛṣṇa; *dāsya*-pratyāśa-expectation of being a servant; *nirantara*-constantly; *kahe*-says; *śiva*-Lord Śiva; *muñi*-I; *kṛṣṇa-dāsa*-a servant of Kṛṣṇa.



TRANSLATION



He also desires only to be a servant of Lord Kṛṣṇa. Śrī Sadāśiva always says, "I am a servant of Lord Kṛṣṇa."





TEXT 81





kṛṣṇa-preme unmatta, vihvala digambara



kṛṣṇa-guṇa-līlā gāya, nāce nirantara



SYNONYMS



*kṛṣṇa-preme*-in ecstatic love of Kṛṣṇa; *unmatta*-almost mad; *vihvala*-overwhelmed; *digambara*-without any dress; *kṛṣṇa*-of Lord Kṛṣṇa; *guṇa*-attributes; *līlā*-pastimes; *gāya*-chants; *nāce*-dances; *nirantara*-constantly.



TRANSLATION



Intoxicated by ecstatic love for Lord Kṛṣṇa, he becomes overwhelmed and incessantly dances without clothing and sings about Lord Kṛṣṇa's qualities and pastimes.





TEXT 82





pitā-mātā-guru-sakhā-bhāva kene naya



kṛṣṇa-premera svabhāve dāsya-bhāva se karaya



SYNONYMS



*pitā*-father; *mātā*-mother; *guru*-superior teacher; *sakhā*-friend; *bhāva*-the emotion; *kene naya*-let it be; *kṛṣṇa-premera*-of love of Kṛṣṇa; *svabhāve*-in a natural inclination; *dāsya bhāva*-the emotion of becoming a servant; *se*-that; *karaya*-does.



TRANSLATION



All the emotions, whether those of father, mother, teacher or friend, are full of sentiments of servitude. That is the nature of love of Kṛṣṇa.





TEXT 83





eka kṛṣṇa--sarva-sevya, jagat-īśvara



āra yata saba,--tāṅra sevakānucara



SYNONYMS



*eka kṛṣṇa*-one Lord Kṛṣṇa; *sarva*-sevya-worthy of being served by all; *jagat-īśvara*-the Lord of the universe; *āra yata saba*-all others; *tāṅra*-His; *sevaka*-anucara-servants of the servants.



TRANSLATION



Lord Kṛṣṇa, the one master and the Lord of the universe, is worthy of being served by everyone. Indeed, everyone is but a servant of His servants.





TEXT 84





sei kṛṣṇa avatīrṇa--caitanya-īśvara



ataeva āra saba,--tāṅhāra kiṅkara



SYNONYMS



*sei*-that; *kṛṣṇa*-Lord Kṛṣṇa; *avatīrṇa*-descended; *caitanya-īśvara*-Lord Caitanya, the Supreme Personality of Godhead; *ataeva*-therefore; *āra*-others; *saba*-all; *tāṅhāra kiṅkara*-His servants.



TRANSLATION



That same Lord Kṛṣṇa has descended as Lord Caitanya, the Supreme Personality of Godhead. Everyone, therefore, is His servant.





TEXT 85





keha māne, keha nā māne, saba tāṅra dāsa



ye nā māne, tāra haya sei pāpe nāśa



SYNONYMS



*keha māne*-someone accepts; *keha nā māne*-someone does not accept; *saba tāṅra dāsa*-all His servants; *ye nā māne*-one who does not accept; *tāra*-of him; *haya*-there is; *sei*-that; *pāpe*-in sinful activity; *nāśa*-annihilation.



TRANSLATION



Some accept Him whereas others do not, yet everyone is His servant. One who does not accept Him, however, will be ruined by his sinful activities.



PURPORT



When a living entity forgets his constitutional position, he prepares himself to be an enjoyer of the material resources. Sometimes he is also misguided by the thought that service to the Supreme Personality of Godhead is not absolute engagement. In other words, he thinks that there are many other engagements for a living entity besides the service of the Lord. Such a foolish person does not know that in any position he either directly or indirectly engages in activities of service to the Supreme Lord. Actually, if a person does not engage in the service of the Lord, all inauspicious activities encumber him because service to the Supreme Lord, Lord Caitanya, is the constitutional position of the infinitesimal living entities. Because the living entity is infinitesimal, the allurement of material enjoyment attracts him, and he tries to enjoy matter, forgetting his constitutional position. But when his dormant Kṛṣṇa consciousness is awakened, he no longer engages in the service of matter but engages in the service of the Lord. In other words, when one is forgetful of his constitutional position, he appears in the position of the lord of material nature. Even at that time he remains a servant of the Supreme Lord, but in an unqualified or contaminated state.





TEXT 86





caitanyera dāsa muñi, caitanyera dāsa



caitanyera dāsa muñi, tāṅra dāsera dāsa



SYNONYMS



*caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *dāsa*-servant; *muñi*-I; *caitanyera dāsa*-a servant of Lord Caitanya; *caitanyera dāsa muñi*-I am a servant of Caitanya Mahāprabhu; *tāṅra dāsera dāsa*-a servant of His servant.



TRANSLATION



"I am a servant of Lord Caitanya, a servant of Lord Caitanya. I am a servant of Lord Caitanya, and a servant of His servants."





TEXT 87





eta bali' nāce, gāya, huṅkāra gambhīra



kṣaṇeke vasilā ācārya haiñā susthira



SYNONYMS



*eta bali'*-saying this; *nāce*-dances; *gāya*-sings; *huṅkāra*-loud vibrations; *gambhīra*-deep; *kṣaṇeke*-in a moment; *vasilā*-sits down; *ācārya*-Advaita Ācārya; *haiñā su-sthira*-being very patient.



TRANSLATION



Saying this, Advaita Prabhu dances and loudly sings. Then at the next moment He quietly sits down.





TEXT 88





bhakta-abhimāna mūla śrī-balarāme



sei bhāve anugata tāṅra aṁśa-gaṇe



SYNONYMS



*bhakta-abhimāna*-to think oneself a devotee; *mūla*-original; *śrī-balarāme*-in Lord Balarāma; *sei bhāve*-in that ecstasy; *anugata*-followers; *tāṅra aṁśa-gaṇe*-all His parts and parcels.



TRANSLATION



The source of the sentiment of servitude is indeed Lord Balarāma. The plenary expansions who follow Him are all influenced by that ecstasy.





TEXT 89





tāṅra avatāra eka śri-saṅkarṣaṇa



bhakta bali' abhimāna kare sarva-kṣaṇa



SYNONYMS



*tāṅra avatāra*-His incarnation; *eka*-one; *śrī-saṅkarṣaṇa*-Lord Saṅkarṣaṇa; *bhakta bali'*-as a devotee; *abhimāna*-conception; *kare*-does; *sarva*-kṣaṇa-always.



TRANSLATION



Lord Saṅkarṣaṇa, who is one of His incarnations, always considers Himself a devotee.





TEXT 90





tāṅra avatāra āna śrī-yuta lakṣmaṇa



śrī-rāmera dāsya tiṅho kaila anukṣaṇa



SYNONYMS



*tāṅra avatāra*-His incarnation; *āna*-another; *śrī*-yuta-with all beauty and opulence; *lakṣmaṇa*-Lord Lakṣmaṇa; *śrī-rāmera*-of Rāmacandra; *dāsya*-servitude; *tiṅho*-He; *kaila*-did; *anukṣaṇa*-always.



TRANSLATION



Another of His incarnations, Lakṣmaṇa, who is very beautiful and opulent, always serves Lord Rāma.





TEXT 91





saṅkarṣaṇa-avatāra kāraṇābdhi-śāyī



tāṅhāra hṛdaye bhakta-bhāva anuyāyī



SYNONYMS



*saṅkarṣaṇa-avatāra*-an incarnation of Lord Saṅkarṣaṇa; *kāraṇa-abdhi-śāyī*-Lord Viṣṇu lying on the Causal Ocean; *tāṅhāra*-His; *hṛdaye*-in the heart; *bhakta-bhāva*-the emotion of being a devotee; *anuyāyī*-accordingly.

TRANSLATION



The Viṣṇu who lies on the Causal Ocean is an incarnation of Lord Saṅkarṣaṇa, and, accordingly, the emotion of being a devotee is always present in His heart.





TEXT 92





tāṅhāra prakāśa-bheda, advaita-ācārya



kāya-mano-vākye tāṅra bhakti sadā kārya



SYNONYMS



*tāṅhāra*-His; *prakāśa*-bheda-separate expansion; *advaita-ācārya*-Advaita Ācārya; *kāya-manaḥ-vākye*-by His body, mind and words; *tāṅra*-His; *bhakti*-devotion; *sadā*-always; *kārya*-occupational duty.



TRANSLATION



Advaita Ācārya is a separate expansion of Him. He always engages in devotional service with His thoughts, words and actions.





TEXT 93





vākye kahe, 'muñi caitanyera anucara'



muñi tāṅra bhakta--mane bhāve nirantara



SYNONYMS



*vākye*-by words; *kahe*-He says; *muñi*-I am; *caitanyera anucara*-a follower of Lord Śrī Caitanya Mahāprabhu; *muñi*-I; *tāñra*-His; *bhakta*-devotee; *mane*-in His mind; *bhāve*-in this condition; *nirantara*-always.



TRANSLATION



By His words He declares, "I am a servant of Lord Caitanya." Thus with His mind He always thinks, "I am His devotee."





TEXT 94





jala-tulasī diyā kare kāyāte sevana



bhakti pracāriyā saba tārilā bhuvana



SYNONYMS



*jala*-tulasī-Ganges water and tulasī leaves; *diyā*-offering together; *kare*-does; *kāyāte*-with the body; *sevana*-worship; *bhakti*-the cult of devotional service; *pracāriyā*-preaching; *saba*-all; *tārilā*-delivered; *bhuvana*-the universe.



TRANSLATION



With His body He worshiped the Lord by offering Ganges water and tulasī leaves, and by preaching devotional service He delivered the entire universe.





TEXT 95





pṛthivī dharena yei śeṣa-saṅkarṣaṇa



kāya-vyūha kari' karena kṛṣṇera sevana



SYNONYMS



*pṛthivī*-planets; *dharena*-holds; *yei*-that one who; *śeṣa-saṅkarṣaṇa*-Lord Śeṣa Saṅkarṣaṇa; *kāya*-vyūha kari'-expanding Himself in different bodies; *karena*-does; *kṛṣṇera sevana*-service to Lord Kṛṣṇa.



TRANSLATION



Śeṣa Saṅkarṣaṇa, who holds all the planets on His head, expands Himself in different bodies to render service to Lord Kṛṣṇa.





TEXT 96





ei saba haya śrī-kṛṣṇera avatāra



nirantara dekhi sabāra bhaktira ācāra



SYNONYMS



*ei saba*-all of them; *haya*-are; *śrī*-kṛṣṇera avatāra-incarnations of Lord Kṛṣṇa; *nirantara*-constantly; *dekhi*-I see; *sabāra*-of all; *bhaktira ācāra*-behavior as devotees.



TRANSLATION



These are all incarnations of Lord Kṛṣṇa, yet we always find that they act as devotees.





TEXT 97





e-sabāke śāstre kahe 'bhakta-avatāra'



'bhakta-avatāra'-pada upari sabāra



SYNONYMS



*e-sabāke*-all of them; *śāstre*-the scriptures; *kahe*-say; *bhakta*-avatāra-incarnations as devotees; *bhakta-avatāra*-of such an incarnation as a devotee; *pada*-the position; *upari sabāra*-above all other positions.



TRANSLATION



The scriptures call them incarnations as devotees [bhakta-avatāra]. The position of being such an incarnation is above all others.



PURPORT



The Supreme Personality of Godhead appears in different incarnations, but His appearance in the role of a devotee is more beneficial to the conditioned souls than the other incarnations, with all their opulences. Sometimes a conditioned soul is bewildered when he tries to understand the incarnation of Godhead with full opulence. Lord Kṛṣṇa appeared and performed many uncommon activities, and some materialists misunderstood Him, but in His appearance as Lord Caitanya He did not show much of His opulences, and therefore fewer conditioned souls were bewildered. Misunderstanding the Lord, many fools consider themselves incarnations of the Supreme Personality of Godhead, but the result is that after leaving the material body they enter the species of jackals. Persons who cannot understand the real significance of an incarnation must attain such lower species of life as punishment. Conditioned souls who are puffed up by false egoism and who try to become one with the Supreme Lord become Māyāvādīs.





TEXT 98





eka-mātra 'aṁśī'--kṛṣṇa, 'aṁśa'--avatāra



aṁśī aṁśe dekhi jyeṣṭha-kaniṣṭha-ācāra



SYNONYMS



*eka*-mātra-only one; *aṁśī*-source of all incarnations; *kṛṣṇa*-Lord Kṛṣṇa; *aṁśa*-of the part; *avatāra*-incarnations; *aṁśī*-is the source of all incarnations; *aṁśe*-in the incarnation; *dekhi*-we can see; *jyeṣṭha*-as superior; *kaniṣṭha*-and inferior; *ācāra*-behavior.



TRANSLATION



Lord Kṛṣṇa is the source of all incarnations, and all others are His parts or partial incarnations. We find that the whole and the part behave as superior and inferior.





TEXT 99





jyeṣṭha-bhāve aṁśīte haya prabhu-jñāna



kaniṣṭha-bhāve āpanāte bhakta-abhimāna



SYNONYMS



*jyeṣṭha-bhāve*-in the emotion of being superior; *aṁśīte*-in the original source of all incarnations; *haya*-there is; *prabhu*-jñāna-knowledge as master; *kaniṣṭha-bhāve*-in an inferior conception; *āpanāte*-in Himself; *bhakta-abhimāna*-the conception of being a devotee.



TRANSLATION



The source of all incarnations has the emotions of a superior when He considers Himself the master, and He has the emotions of an inferior when He considers Himself a devotee.



PURPORT



A fraction of a particular thing is called a part, and that from which the fraction is distinguished is called the whole. Therefore the fraction, or part, is included within the whole. The Lord is the whole, and the devotee is the part or fractional part. That is the relationship between the Lord and the devotee. There are also gradations of devotees, who are calculated as greater and lesser. When a devotee is great he is called prabhu, and when he is lesser he is called bhakta, or a devotee. The supreme whole is Kṛṣṇa, and Baladeva and all Viṣṇu incarnations are His fractions. Lord Kṛṣṇa is therefore conscious of His superior position, and all Viṣṇu incarnations are conscious of Their positions as devotees.





TEXT 100





kṛṣṇera samatā haite baḍa bhakta-pada



ātmā haite kṛṣṇera bhakta haya premāspada



SYNONYMS



*kṛṣṇera*-with Lord Kṛṣṇa; *samatā*-equality; *haite*-than this; *baḍa*-greater; *bhakta-pada*-the position of a devotee; *ātmā haite*-than His own self; *kṛṣṇera*-of Lord Kṛṣṇa; *bhakta*-a devotee; *haya*-is; *prema-āspada*-the object of love.



TRANSLATION



The position of being a devotee is higher than that of equality with Lord Kṛṣṇa, for the devotees are dearer to Lord Kṛṣṇa than His own self.



PURPORT



The conception of oneness with the Supreme Personality of Godhead is inferior to that of eternal service to the Lord because Lord Kṛṣṇa is more affectionate to devotees than to His personal self. In *Śrīmad-Bhāgavatam* (9.4.68) the Lord clearly says:





sādhavo hṛdayaṁ mahyaṁ

sādhūnāṁ hṛdayaṁ tv aham

mad anyat te na jānanti

nāhaṁ tebhyo manāg api



"The devotees are My heart, and I am the heart of My devotees. My devotees do not know anyone but Me; similarly, I do not know anyone but My devotees." This is the intimate relationship between the Lord and His devotees.





TEXT 101





ātmā haite kṛṣṇa bhakte baḍa kari' māne



ihāte bahuta śāstra-vacana pramāṇe



SYNONYMS



*ātmā haite*-than His own self; *kṛṣṇa*-Lord Kṛṣṇa; *bhakte*-His devotee; *baḍa kari' māne*-accepts as greater; *ihāte*-in this connection; *bahuta*-many; *śāstra*-vacana-quotations from revealed scripture; *pramāṇe*-evidences.



TRANSLATION



Lord Kṛṣṇa considers His devotees greater than Himself. In this connection the scriptures provide an abundance of evidence.





TEXT 102





na tathā me priya-tama



ātma-yonir na śaṅkaraḥ



na ca saṅkarṣaṇo na śrīr



naivātmā ca yathā bhavān



SYNONYMS



*na tathā*-not so much; *me*-My; *priya*-tamaḥ-dearmost; *ātma-yoniḥ*-Lord Brahmā; *na śaṅkaraḥ*-nor Śaṅkara (Lord Śiva); *na ca*-nor; *saṅkarṣaṇaḥ*-Lord Saṅkarṣaṇa; *na*-nor; *śrīḥ*-the goddess of fortune; *na*-nor; *eva*-certainly; *ātmā*-My self; *ca*-and; *yathā*-as; *bhavān*-you.



TRANSLATION



"O Uddhava! Neither Brahmā, nor Śaṅkara, nor Saṅkarṣaṇa, nor Lakṣmī, nor even My own self is as dear to Me as you."



PURPORT



This text is from *Śrīmad-Bhāgavatam* (11.14.15).





TEXT 103





kṛṣṇa-sāmye nahe tāṅra mādhuryāsvādana



bhakta-bhāve kare tāṅra mādhurya carvaṇa



SYNONYMS



*kṛṣṇa*-sāmye-on an equal level with Kṛṣṇa; *nahe*-not; *tāṅra*-His; *mādhurya-āsvādana*-relishing the sweetness; *bhakta*-bhāve-as a devotee; *kare*-does; *tāṅra*-His; *mādhurya carvaṇa*-chewing of the sweetness.



TRANSLATION



The sweetness of Lord Kṛṣṇa is not to be tasted by those who consider themselves equal to Kṛṣṇa. It is to be tasted only through the sentiment of servitude.





TEXT 104





śāstrera siddhānta ei,--vijñera anubhava



mūḍha-loka nāhi jāne bhāvera vaibhava



SYNONYMS



*śāstrera*-of the revealed scriptures; *siddhānta*-conclusion; *ei*-this; *vijñera anubhava*-realization by experienced devotees; *mūḍha*-loka-fools and rascals; *nāhi jāne*-do not know; *bhāvera vaibhava*-devotional opulences.



TRANSLATION



This conclusion of the revealed scriptures is also the realization of experienced devotees. Fools and rascals, however, cannot understand the opulences of devotional emotions.



PURPORT



When a person is liberated in the sārūpya form of liberation, having a spiritual form exactly like Viṣṇu, it is not possible for him to relish the relationship of Kṛṣṇa's personal associates in their mellow exchanges. The devotees of Kṛṣṇa, however, in their loving relationships with Kṛṣṇa, sometimes forget their own identities; sometimes they think themselves one with Kṛṣṇa and yet relish still greater transcendental mellow in that way. People in general, because of their foolishness only, try to become masters of everything, forgetting the transcendental mellow of servitorship to the Lord. When a person is actually advanced in spiritual understanding, however, he can accept the transcendental servitorship of the Lord without hesitation.





TEXTS 105-106





bhakta-bhāva aṅgīkari' balarāma, lakṣmaṇa



advaita, nityānanda, śeṣa, saṅkarṣaṇa



kṛṣṇera mādhurya-rasāmṛta kare pāna



sei sukhe matta, kichu nāhi jāne āna



SYNONYMS



*bhakta-bhāva*-the conception of being a devotee; *aṅgīkari'*-accepting; *balarāma*-Lord Balarāma; *lakṣmaṇa*-Lord Lakṣmaṇa; *advaita*-Advaita Ācārya; *nityānanda*-Lord Nityānanda; *śeṣa*-Lord Śeṣa; *saṅkarṣaṇa*-Lord Saṅkarṣaṇa; *kṛṣṇera*-of Lord Kṛṣṇa; *mādhurya*-transcendental bliss; *rasa-amṛta*-the nectar of such a taste; *kare pāna*-they drink; *sei sukhe*-in such happiness; *matta*-mad; *kichu*-anything; *nāhi*-do not; *jāne*-know; *āna*-else.



TRANSLATION



Baladeva, Lakṣmaṇa, Advaita Ācārya, Lord Nityānanda, Lord Śeṣa and Lord Saṅkarṣaṇa taste the nectarean mellows of the transcendental bliss of Lord Kṛṣṇa by recognizing Themselves as being His devotees and servants. They are all mad with that happiness, and they know nothing else.





TEXT 107





anyera āchuk kārya, āpane śrī-kṛṣṇa



āpana-mādhurya-pāne ha-ilā satṛṣṇa



SYNONYMS



*anyera*-of others; *āchuk*-let be; *kārya*-the business; *āpane*-personally; *śrī-kṛṣṇa*-Lord Śrī Kṛṣṇa; *āpana*-mādhurya-personal sweetness; *pāne*-in drinking; *ha*-ilā-became; *sa*-tṛṣṇa-much eager.



TRANSLATION



What to speak of others, even Lord Kṛṣṇa Himself becomes thirsty to taste His own sweetness.





TEXT 108





svā-mādhurya āsvādite karena yatana



bhakta-bhāva vinu nahe tāhā āsvādana



SYNONYMS



*svā-mādhurya*-the sweetness of Himself; *āsvādite*-to taste; *karena yatana*-makes endeavors; *bhakta-bhāva*-the emotion of being a devotee; *vinu*-without; *nahe*-there is not; *tāhā*-that; *āsvādana*-tasting.



TRANSLATION



He tries to taste His own sweetness, but He cannot do so without accepting the emotions of a devotee.



PURPORT



Lord Śrī Kṛṣṇa wanted to relish the transcendental mellow of a devotee, and therefore He accepted the role of a devotee by appearing as Śrī Kṛṣṇa Caitanya Mahāprabhu.





TEXT 109





bhakta-bhāva aṅgīkari' hailā avatīrṇa



śrī-kṛṣṇa-caitanya-rūpe sarva-bhāve pūrṇa



SYNONYMS



*bhakta-bhāva*-the ecstasy of being a devotee; *aṅgīkari'*-accepting; *hailā*-became; *avatīrṇa*-incarnated; *śri-kṛṣṇa-caitanya-rūpe*-in the form of Lord Śrī Kṛṣṇa Caitanya; *sarva*-bhāve pūrṇa-complete in every respect.



TRANSLATION



Therefore Lord Kṛṣṇa accepted the position of a devotee and descended in the form of Lord Caitanya, who is complete in every respect.





TEXT 110





nānā-bhakta-bhāve karena sva-mādhurya pāna



pūrve kariyāchi ei siddhānta vyākhyāna



SYNONYMS



*nānā*-bhakta-bhāve-various emotions of a devotee; *karena*-does; *sva*-mādhurya pāna-drinking the sweetness of Himself; *pūrve*-formerly; *kariyāchi*-I discussed; *ei*-this; *siddhānta*-conclusion; *vyākhyāna*-the explanation.



TRANSLATION



He tastes His own sweetness through the various emotions of a devotee. I have formerly explained this conclusion.



PURPORT



Lord Caitanya, who is known as Śrī Gaurahari, is complete in relishing all the different mellows, namely, neutrality, servitorship, fraternity, parental affection and conjugal love. By accepting the ecstasy of different grades of devotees, He is complete in relishing all the mellows of these relationships.





TEXT 111





avatāra-gaṇera bhakta-bhāve adhikāra



bhakta-bhāva haite adhika sukha nāhi āra



SYNONYMS



*avatāra-gaṇera*-of all the incarnations; *bhakta-bhāve*-in the emotion of a devotee; *adhikāra*-there is the right; *bhakta-bhāva*-the emotion of being a devotee; *haite*-than; *adhika*-greater; *sukha*-happiness; *nāhi*-not; *āra*-any other.



TRANSLATION



All the incarnations are entitled to the emotions of devotees. There is no higher bliss than this.



PURPORT



All the different incarnations of Lord Viṣṇu have the right to play the roles of servitors of Lord Kṛṣṇa by descending as devotees. When an incarnation gives up the understanding of His Godhood and plays the part of a servitor, He enjoys a greater transcendental mellow taste than when He plays the part of the Supreme Personality of Godhead.





TEXT 112





mūla bhakta-avatāra śrī-saṅkarṣaṇa



bhakta-avatāra taṅhi advaite gaṇana



SYNONYMS



*mūla*-original; *bhakta*-of a devotee; *avatāra*-incarnation; *śrī-saṅkarṣaṇa*-Lord Śrī Saṅkarṣaṇa; *bhakta-avatāra*-the incarnation of a devotee; *taṅhi*-as that; *advaite*-Advaita Ācārya; *gaṇana*-counting.



TRANSLATION



The original bhakta-avatāra is Saṅkarṣaṇa. Śrī Advaita is counted among such incarnations.



PURPORT



Although Śrī Ādvaita Prabhu belongs to the Viṣṇu category, He displays servitorship to Lord Caitanya Mahāprabhu as one of His associates. When Lord Viṣṇu appears as a servitor, He is called an incarnation of a devotee of Lord Kṛṣṇa. Śrī Saṅkarṣaṇa, who is an incarnation of Viṣṇu in the spiritual sky known as the greater Vaikuṇṭha, is the chief of the quadruple incarnations and is the original incarnation of a devotee. Lord Mahā-Viṣṇu, who is lying on the Causal Ocean, is another manifestation of Saṅkarṣaṇa. He is the original Personality of Godhead who glances over the material and efficient causes of the cosmic manifestation. Advaita Prabhu is accepted as an incarnation of Mahā-Viṣṇu. All the plenary manifestations of Saṅkarṣaṇa are indirect expansions of Lord Kṛṣṇa. That consideration also makes Advaita Prabhu an eternal servitor of Gaura Kṛṣṇa. Therefore He is accepted as a devotee incarnation.





TEXT 113





advaita-ācārya gosāñira mahimā apāra



yāṅhāra huṅkāre kaila caitanyāvatāra



SYNONYMS



*advaita-ācārya*-Advaita Ācārya; *gosāñira*-of the Lord; *mahimā apāra*-unlimited glories; *yāṅhāra*-of whom; *huṅkāre*-by the vibration; *kaila*-brought; *caitanya-avatāra*-the incarnation of Lord Caitanya.



TRANSLATION



The glories of Śrī Advaita Ācārya are boundless, for His sincere vibrations brought about Lord Caitanya's descent upon this earth.





TEXT 114





saṅkīrtana pracāriyā saba jagat tārila



advaita-prasāde loka prema-dhana pāila



SYNONYMS



*saṅkīrtana pracāriyā*-by preaching the cult of saṅkīrtana; *saba*-all; *jagat*-the universe; *tārila*-delivered; *advaita-prasāde*-by the mercy of Advaita Ācārya; *loka*-all people; *prema*-dhana pāila-received the treasure of loving God.



TRANSLATION



He liberated the universe by preaching saṅkīrtana. Thus the people of the world received the treasure of love of Godhead through the mercy of Śrī Advaita.





TEXT 115





advaita-mahimā ananta ke pāre kahite



sei likhi, yei śuni mahājana haite



SYNONYMS



*advaita-mahimā*-the glories of Advaita Ācārya; *ananta*-unlimited; *ke*-who; *pāre*-is able; *kahite*-to say; *sei*-that; *likhi*-I write; *yei*-whatever; *śuni*-I hear; *mahājana haite*-from authority.



TRANSLATION



Who can describe the unlimited glories of Advaita Ācārya? I write here as much as I have known from great authorities.





TEXT 116





ācārya-caraṇe mora koṭi namaskāra



ithe kichu aparādha nā labe āmāra



SYNONYMS



*ācārya*-caraṇe-at the lotus feet of Advaita Ācārya; *mora*-my; *koṭi namaskāra*-offering obeisances ten million times; *ithe*-in this connection; *kichu*-some; *aparādha*-offense; *nā labe*-please do not take; *āmāra*-my.



TRANSLATION



I offer my obeisances ten million times to the lotus feet of Śrī Advaita Ācārya. Please do not take offense at this.





TEXT 117





tomāra mahimā--koṭi-samudra agādha



tāhāra iyattā kahi,--e baḍa aparādha



SYNONYMS



*tomāra mahimā*-Your glories; *koṭi*-samudra agādha-as unfathomable as the millions of seas and oceans; *tāhāra*-of that; *iyattā*-the measure; *kahi*-I say; *e*-this; *baḍa*-great; *aparādha*-offense.



TRANSLATION



Your glories are as fathomless as millions of oceans and seas. Speaking of its measure is a great offense indeed.





TEXT 118





jaya jaya jaya śrī-advaita ācārya



jaya jaya śrī-caitanya, nityānanda ārya



SYNONYMS



*jaya jaya*-all glories; *jaya*-all glories; *śrī-advaita ācārya*-to Śrī Advaita Ācārya; *jaya jaya*-all glories; *śrī-caitanya*-to Lord Śrī Caitanya Mahāprabhu; *nityānanda*-Lord Nityānanda; *ārya*-the superior.



TRANSLATION



All glories, all glories to Śrī Advaita Ācārya! All glories to Lord Caitanya Mahāprabhu and the superior Lord Nityānanda!





TEXT 119





dui śloke kahila advaita-tattva-nirūpaṇa



pañca-tattvera vicāra kichu śuna, bhakta-gaṇa



SYNONYMS



*dui śloke*-in two verses; *kahila*-described; *advaita*-Advaita; *tattva*-nirūpaṇa-ascertaining the truth; *pañca-tattvera*-of the five truths; *vicāra*-consideration; *kichu*-something; *śuna*-please hear; *bhakta-gaṇa*-O devotees.



TRANSLATION



Thus in two verses I have described the truth concerning Advaita Ācārya. Now, O devotees, please hear about the five truths [pañca-tattva].





TEXT 120





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; *kṛṣṇa*-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Ādi-līlā*, Sixth Chapter, describing the glories of Śrī Advaita Ācārya.





Chapter 7



Lord Caitanya in Five Features





TEXT 1





agaty-eka-gatiṁ natvā



hīnārthādhika-sādhakam



śrī-caitanyaṁ likhyate 'sya



prema-bhakti-vadānyatā



SYNONYMS



*agati*-of the most fallen; *eka*-the only one; *gatim*-destination; *natvā*-after offering obeisances; *hīna*-inferior; *artha*-interest; *adhika*-greater than that; *sādhakam*-who can render; *śrī*-caitanyam-unto Lord Śrī Caitanya; *likhyate*-is being written; *asya*-of the Lord, Śrī Caitanya Mahāprabhu; *prema*-love; *bhakti*-devotional service; *vadānyatā*-magnanimity.



TRANSLATION



Let me first offer my respectful obeisances unto Lord Caitanya Mahāprabhu, who is the ultimate goal of life for one bereft of all possessions in this material world and is the only meaning for one advancing in spiritual life. Thus let me write about His magnanimous contribution of devotional service in love of God.



PURPORT



A person in the conditioned stage of material existence is in an atmosphere of helplessness, but the conditioned soul, under the illusion of māyā, or the external energy, thinks that he is completely protected by his country, society, friendship and love, not knowing that at the time of death none of these can save him. The laws of material nature are so strong that none of our material possessions can save us from the cruel hands of death. In the *Bhagavad-gītā* (13.9) it is stated, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam: one who is actually advancing must always consider the four principles of miserable life, namely, birth, death, old age and disease. One cannot be saved from all these miseries unless he takes shelter of the lotus feet of the Lord. Śrī Caitanya Mahāprabhu is therefore the only shelter for all conditioned souls. An intelligent person, therefore, does not put his faith in any material possessions, but completely takes shelter of the lotus feet of the Lord. Such a person is called akiñcana, or one who does not possess anything in this material world. The Supreme Personality of Godhead is also known as Akiñcana-gocara, for He can be achieved by a person who does not put his faith in material possessions. Therefore, for the fully surrendered soul who has no material possessions on which to depend, Lord Śrī Caitanya Mahāprabhu is the only shelter.





Everyone depends upon dharma (religiosity), artha (economic development), kāma (sense gratification) and ultimately mokṣa (salvation), but Śrī Caitanya Mahāprabhu, due to His magnanimous character, can give more than salvation. Therefore in this verse the words hīnārthādhika-sādhakam indicate that although by material estimation salvation is of a quality superior to the inferior interests of religiosity, economic development and sense gratification, above salvation there is the position of devotional service and transcendental love for the Supreme Personality of Godhead. Śrī Caitanya Mahāprabhu is the bestower of this great benediction. Śrī Caitanya Mahāprabhu said, premā pum-artho mahān: "Love of Godhead is the ultimate benediction for all human beings." Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, the author of *Caitanya-caritāmṛta*, therefore first offers his respectful obeisances unto Lord Caitanya Mahāprabhu before describing His magnanimity in bestowing love of Godhead.





TEXT 2





jaya jaya mahāprabhu śrī-kṛṣṇa-caitanya



tāṅhāra caraṇāśrita, sei baḍa dhanya



SYNONYMS



*jaya*-all glories; *jaya*-all glories; *mahāprabhu*-unto the Supreme Lord; *śrī-kṛṣṇa-caitanya*-of the name Śrī Kṛṣṇa Caitanya; *tāṅhāra*-of His; *caraṇa-āśrita*-one who has taken shelter of the lotus feet; *sei*-he; *baḍa*-is very much; *dhanya*-glorified.



TRANSLATION



Let me offer glorification to the Supreme Lord Śrī Caitanya Mahāprabhu. One who has taken shelter of His lotus feet is the most glorified person.



PURPORT



Prabhu means master. Śrī Caitanya Mahāprabhu is the supreme master of all masters; therefore He is called Mahāprabhu. Any person who takes shelter of Śrī Kṛṣṇa Caitanya Mahāprabhu is most glorified because by the mercy of Śrī Caitanya Mahāprabhu he is able to get promotion to the platform of loving service to the Lord, which is transcendental to salvation.





TEXT 3





pūrve gurv-ādi chaya tattve kaila namaskāra



guru-tattva kahiyāchi, ebe pāṅcera vicāra



SYNONYMS



*pūrve*-in the beginning; *guru-ādi*-the spiritual master and others; *chaya*-six; *tattve*-in the subjects of; *kaila*-I have done; *namaskāra*-obeisances; *guru-tattva*-the truth in understanding the spiritual master; *kahiyāchi*-I have already described; *ebe*-now; *pāṅcera*-of the five; *vicāra*-consideration.



TRANSLATION



In the beginning I have discussed the truth about the spiritual master. Now I shall try to explain the Pañca-tattva.



PURPORT



In the First Chapter of *Caitanya-caritāmṛta*, *Ādi-līlā*, the author, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, has described the initiator spiritual master and the instructor spiritual master in the verse beginning with the words vande gurūn īśa-bhaktān īśam īśāvatārakān. In that verse there are six transcendental subject matters, of which the truth regarding the spiritual master has already been described. Now the author will describe the other five tattvas (truths), namely, īśa-tattva (the Supreme Lord), His expansion tattva, His incarnation tattva, His energy tattva and His devotee tattva.





TEXT 4





pañca-tattva avatīrṇa caitanyera saṅge



pañca-tattva lañā karena saṅkīrtana raṅge



SYNONYMS



*pañca*-tattva-these five tattvas; *avatīrṇa*-advented; *caitanyera*-with Caitanya Mahāprabhu; *saṅge*-in company with; *pañca-tattva*-the same five subjects; *lañā*-taking with Himself; *karena*-He does; *saṅkīrtana*-the saṅkīrtana movement; *raṅge*-in great pleasure.



TRANSLATION



These five tattvas incarnate with Lord Caitanya Mahāprabhu, and thus the Lord executes His saṅkīrtana movement with great pleasure.



PURPORT



In *Śrīmad-Bhāgavatam* there is the following statement regarding Śrī Caitanya Mahāprabhu:





kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ

sāṅgopāṅgāstra-pārṣadam

yajñaiḥ saṅkīrtana-prāyair

yajanti hi su-medhasaḥ



"In the Age of Kali, people who are endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of saṅkīrtana-yajña." (Bhāg. 11.5.32) Śrī Caitanya Mahāprabhu is always accompanied by His plenary expansion Śrī Nityānanda Prabhu, His incarnation Śrī Advaita Prabhu, His internal potency Śrī Gadādhara Prabhu and His marginal potency Śrīvāsa Prabhu. He is in the midst of them as the Supreme Personality of Godhead. One should know that Śrī Caitanya Mahāprabhu is always accompanied by these other tattvas. Therefore our obeisances to Śrī Caitanya Mahāprabhu are complete when we say śrī-kṛṣṇa-caitanya prabhu -ityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. As preachers of the Kṛṣṇa consciousness movement, we first offer our obeisances to Śrī Caitanya Mahāprabhu by chanting this Pañca-tattva mantra; then we say Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. There are ten offenses in the chanting of the Hare Kṛṣṇa mahā-mantra, but these are not considered in the chanting of the Pañca-tattva mantra, namely, śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. Śrī Caitanya Mahāprabhu is known as mahā-vadānyāvatāra, the most magnanimous incarnation, for He does not consider the offenses of the fallen souls. Thus to derive the full benefit of the chanting of the mahā-mantra (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare), we must first take shelter of Śrī Caitanya Mahāprabhu, learn the Pañca-tattva mahā-mantra, and then chant the Hare Kṛṣṇa mahā-mantra. That will be very effective.





Taking advantage of Śrī Caitanya Mahāprabhu, many unscrupulous devotees manufacture a mahā-mantra of their own. Sometimes they sing, bhaja nitāi gaura rādhe śyāma hare kṛṣṇa hare rāma or śrī-kṛṣṇa-caitanya prabhu-nityānanda hare kṛṣṇa hare rāma śrī-rādhe govinda. Actually, however, one should chant the names of the full Pañca-tattva (śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda) and then the sixteen words Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, but these unscrupulous, less intelligent men confuse the entire process. Of course, since they are also devotees they can express their feelings in that way, but the method prescribed by Śrī Caitanya Mahāprabhu's pure devotees is to chant first the full Pañca-tattva mantra and then chant the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.





TEXT 5





pañca-tattva--eka-vastu, nāhi kichu bheda



rasa āsvādite tabu vividha vibheda



SYNONYMS



*pañca-tattva*-the five subjects; *eka-vastu*-they are one in five; *nāhi*-there is not; *kichu*-anything; *bheda*-difference; *rasa*-mellows; *āsvādite*-to taste; *tabu*-yet; *vividha*-varieties; *vibheda*-differences.



TRANSLATION



Spiritually there are no differences between these five tattvas, for on the transcendental platform everything is absolute. Yet there are also varieties in the spiritual world, and in order to taste these spiritual varieties one should distinguish between them.



PURPORT



In his Anubhāṣya commentary Śrī Bhaktisiddhānta Sarasvatī Ṭhākura describes the Pañca-tattva as follows: The supreme energetic, the Personality of Godhead, manifesting in five kinds of pastimes, appears as the Pañca-tattva. Actually there is no difference between them because they are situated on the absolute platform, but they manifest different spiritual varieties as a challenge to impersonalists to taste different kinds of spiritual humors (rasas). In the *Vedas* it is said, parāsya śaktir vividhaiva śrūyate: "The varieties of energy of the Supreme Personality of Godhead are differently known." From this statement of the *Vedas* one can understand that there are eternal varieties of humors, or tastes, in the spiritual world. Śrī Gaurāṅga, Śrī Nityānanda, Śrī Advaita, Śrī Gadādhara and Śrīvāsa are all on the same platform, but in spiritually distinguishing between them one should understand that Śrī Caitanya Mahāprabhu is the form of a devotee, Nityānanda Prabhu appears in the form of a devotee's spiritual master, Advaita Prabhu is the form of a bhakta (devotee) incarnation, Gadādhara Prabhu is the energy of a bhakta, and Śrīvāsa is a pure devotee. Thus there are spiritual distinctions between them. The bhakta-rūpa (Śrī Caitanya Mahāprabhu), the bhakta-svarūpa (Śrī Nityānanda Prabhu) and the bhakta-avatāra (Śrī Advaita Prabhu) are described as the Supreme Personality of Godhead Himself, His immediate manifestation and His plenary expansion, and They all belong to the Viṣṇu category. Although the spiritual and marginal energies of the Supreme Personality of Godhead are nondifferent from the Supreme Personality of Godhead Viṣṇu, they are predominated subjects, whereas Lord Viṣṇu is the predominator. As such, although they are on the same platform, they have appeared differently in order to facilitate tasting of transcendental mellows. Actually, however, there is no possibility of one being different from the other, for the worshiper and the worshipable cannot be separated at any stage. On the absolute platform, one cannot be understood without the other.





TEXT 6





pañca-tattvātmakaṁ kṛṣṇaṁ



bhakta-rūpa-svarūpakam



bhaktāvatāraṁ bhaktākhyaṁ



namāmi bhakta-śaktikam



SYNONYMS



*pañca*-tattva-ātmakam-comprehending the five transcendental subject matters; *kṛṣṇam*-unto Lord Kṛṣṇa; *bhakta-rūpa*-in the form of a devotee; *svarūpakam*-in the expansion of a devotee; *bhakta-avatāram*-in the incarnation of a devotee; *bhakta-ākhyam*-known as a devotee; *namāmi*-I offer my obeisances; *bhakta-śaktikam*-the energy of the Supreme Personality of Godhead.



TRANSLATION



Let me offer my obeisances unto Lord Śrī Kṛṣṇa, who has manifested Himself in five as a devotee, expansion of a devotee, incarnation of a devotee, pure devotee and devotional energy.



PURPORT



Śrī Nityānanda Prabhu is the immediate expansion of Śrī Caitanya Mahāprabhu as His brother. He is the personified spiritual bliss of sac-cid-ānanda-vigraha. His body is transcendental and full of ecstasy in devotional service. Śrī Caitanya Mahāprabhu is therefore called bhakta-rūpa (the form of a devotee), and Śrī Nityānanda Prabhu is called bhakta-svarūpa (the expansion of a devotee). Śrī Advaita Prabhu, the incarnation of a devotee, is viṣṇu-tattva and belongs to the same category. There are also different types of bhaktas, or devotees, on the platforms of neutrality, servitude, friendship, parenthood and conjugal love. Devotees like Śrī Dāmodara, Śrī Gadādhara and Śrī Rāmānanda are different energies. This confirms the Vedic sūtra parāsya śaktir vividhaiva śrūyate. All these bhakta subjects taken together constitute Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself.





TEXT 7





svayaṁ bhagavān kṛṣṇa ekale īśvara



advitīya, nandātmaja, rasika-śekhara



SYNONYMS



*svayam*-Himself; *bhagavān*-the Supreme Personality of Godhead; *kṛṣṇa*-Lord Kṛṣṇa; *ekale*-the only one; *īśvara*-the supreme controller; *advitīya*-without a second; *nanda-ātmaja*-appeared as the son of Mahārāja Nanda; *rasika*-the most mellow; *śekhara*-summit.



TRANSLATION



Kṛṣṇa, the reservoir of all pleasure, is the Supreme Personality of Godhead Himself, the supreme controller. No one is greater than or equal to Śrī Kṛṣṇa, yet He appears as the son of Mahārāja Nanda.



PURPORT



In this verse Kavirāja Gosvāmī gives an accurate description of Lord *Kṛṣṇa, the Supreme Personality of Godhead*, by stating that although no one is equal to or greater than Him and He is the reservoir of all spiritual pleasure, He nevertheless appears as the son of Mahārāja Nanda and Yaśodāmayī.





TEXT 8





rāsādi-vilāsī, vrajalalanā-nāgara



āra yata saba dekha,--tāṅra parikara



SYNONYMS



*rāsa-ādi*-the rāsa dance; *vilāsī*-the enjoyer; *vraja-lalanā*-the damsels of Vṛndāvana; *nāgara*-the leader; *āra*-others; *yata*-all; *saba*-everyone; *dekha*-must know; *tāṅra*-His; *parikara*-associates.



TRANSLATION



Lord Śrī *Kṛṣṇa, the Supreme Personality of Godhead*, is the supreme enjoyer in the rāsa dance. He is the leader of the damsels of Vraja, and all others are simply His associates.



PURPORT



The word rāsādi-vilāsī ("the enjoyer of the rāsa dance") is very important. The rāsa dance can be enjoyed only by Śrī Kṛṣṇa because He is the supreme leader and chief of the damsels of Vṛndāvana. All other devotees are His associates. Although no one can compare with Śrī *Kṛṣṇa, the Supreme Personality of Godhead*, there are many unscrupulous rascals who imitate the rāsa dance of Śrī Kṛṣṇa. They are Māyāvādīs, and people should be wary of them. The rāsa dance can be performed only by Śrī Kṛṣṇa and no one else.





TEXT 9





sei kṛṣṇa avatīrṇa śrī-kṛṣṇa-caitanya



sei parikara-gaṇa saṅge saba dhanya



SYNONYMS



*sei kṛṣṇa*-that very Lord Kṛṣṇa; *avatīrṇa*-has advented; *śrī-kṛṣṇa-caitanya*-in the form of Lord Caitanya Mahāprabhu; *sei*-those; *parikara*-gaṇa-associates; *saṅge*-with Him; *saba*-all; *dhanya*-glorious.



TRANSLATION



The selfsame Lord Kṛṣṇa advented Himself as Śrī Caitanya Mahāprabhu with all His eternal associates, who are also equally glorious.





TEXT 10





ekale īśvara-tattva caitanya-īśvara



bhakta-bhāvamaya tāṅra śuddha kalevara



SYNONYMS



*ekale*-only one person; *īśvara-tattva*-the supreme controller; *caitanya*-the supreme living force; *īśvara*-controller; *bhakta-bhāva-maya*-in the ecstasy of a devotee; *tāṅra*-His; *śuddha*-transcendental; *kalevara*-body.



TRANSLATION



Śrī Caitanya Mahāprabhu, who is the supreme controller, the one Personality of Godhead, has ecstatically become a devotee, yet His body is transcendental and not materially tinged.



PURPORT



There are different tattvas, or truths, including īśa-tattva, jīva-tattva and śakti-tattva. Īśa-tattva refers to the Supreme Personality of Godhead Viṣṇu, who is the supreme living force. In the Kaṭha Upaniṣad it is said, nityo nityānāṁ cetanaś cetanānām: the Supreme Personality of Godhead is the supreme eternal and the supreme living force. The living entities are also eternal and are also living forces, but they are very minute in quantity, whereas the Supreme Lord is the supreme living force and the supreme eternal. The supreme eternal never accepts a body of a temporary material nature, whereas the living entities, who are part and parcel of the supreme eternal, are prone to do so. Thus according to the Vedic mantras the Supreme Lord is the supreme master of innumerable living entities.





The Māyāvādī philosophers, however, try to equate the minute living entities with the supreme living entity. Because they recognize no distinctions between them, their philosophy is called Advaita-vāda, or monism. Factually, however, there is a distinction. This verse is especially meant to impart to the Māyāvādī philosopher the understanding that the Supreme Personality of Godhead is the supreme controller. The supreme controller, the Personality of Godhead, is Kṛṣṇa Himself, but as a transcendental pastime He has accepted the form of a devotee, Lord Caitanya Mahāprabhu.



As stated in the *Bhagavad-gītā*, when the Supreme Personality of Godhead Kṛṣṇa comes to this planet exactly like a human being, some rascals consider Him to be one of the ordinary humans. One who thinks in that mistaken way is described as mūḍha, or foolish. Therefore one should not foolishly consider Caitanya Mahāprabhu to be an ordinary human being. He has accepted the ecstasy of a devotee, but He is the Supreme Personality of Godhead. Since Caitanya Mahāprabhu, there have been many imitation incarnations of Kṛṣṇa who cannot understand that Caitanya Mahāprabhu is Kṛṣṇa Himself and not an ordinary human being. Less intelligent men create their own "Gods" by advertising a human being as God. This is their mistake. Therefore here the words tāṅra śuddha kalevara warn that Caitanya Mahāprabhu's body is not material but purely spiritual. One should not, therefore, accept Caitanya Mahāprabhu as an ordinary devotee, although He has assumed the form of a devotee. Yet one must certainly know that although Caitanya Mahāprabhu is the Supreme Personality of Godhead, because He accepted the ecstasy of a devotee one should not misunderstand His pastimes and place Him in exactly the same position as Kṛṣṇa. It is for this reason only that when Śrī Kṛṣṇa Caitanya Mahāprabhu was addressed as Kṛṣṇa or Viṣṇu He blocked His ears, not wanting to hear Himself addressed as the Supreme Personality of Godhead. There is a class of devotees called Gaurāṅga-nāgarī, who stage plays of Kṛṣṇa's pastimes using a vigraha, or form, of Caitanya Mahāprabhu. This is a mistake that is technically called rasābhāsa. While Caitanya Mahāprabhu is trying to enjoy as a devotee, one should not disturb Him by addressing Him as the Supreme Personality of Godhead.





TEXT 11





kṛṣṇa-mādhuryera eka adbhuta svabhāva



āpanā āsvādite kṛṣṇa kare bhakta-bhāva



SYNONYMS



*kṛṣṇa-mādhuryera*-the supreme pleasure potency of Kṛṣṇa; *eka*-is one; *adbhuta*-wonderful; *svabhāva*-nature; *āpanā*-Himself; *āsvādite*-to taste; *kṛṣṇa*-the Supreme Personality of Godhead; *kare*-does; *bhakta*-bhāva-accept the form of a devotee.



TRANSLATION



The transcendental mellow of conjugal love of Kṛṣṇa is so wonderful that Kṛṣṇa Himself accepts the form of a devotee to relish and taste it fully.



PURPORT



Although Kṛṣṇa is the reservoir of all pleasure, He has a special intention to taste Himself by accepting the form of a devotee. It is to be concluded that although Lord Caitanya is present in the form of a devotee, He is Kṛṣṇa Himself. Therefore Vaiṣṇavas sing, śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya: Rādhā and Kṛṣṇa combined together are Śrī Kṛṣṇa Caitanya Mahāprabhu. Caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptam. Śrī Svarūpa-dāmodara Gosvāmī has said that Rādhā and Kṛṣṇa assumed oneness in the form of Śrī Caitanya Mahāprabhu.





TEXT 12





ithe bhakta-bhāva dhare caitanya gosāñi



'bhakta-svarūpa' tāṅra nityānanda-bhāi



SYNONYMS



*ithe*-for this reason; *bhakta-bhāva*-the ecstasy of a devotee; *dhare*-accepts; *caitanya*-Lord Caitanya Mahāprabhu; *gosāñi*-the transcendental teacher; *bhakta*-svarūpa-exactly like a pure devotee; *tāṅra*-His; *nityānanda*-Lord Nityānanda; *bhāi*-brother.



TRANSLATION



For this reason Śrī Caitanya Mahāprabhu, the supreme teacher, accepts the form of a devotee and accepts Lord Nityānanda as His elder brother.





TEXT 13





'bhakta-avatāra' tāṅra ācārya-gosāñi



ei tina tattva sabe prabhu kari' gāi



SYNONYMS



*bhakta*-avatāra-incarnation as a devotee; *tāṅra*-His; *ācārya-gosāñi*-the supreme teacher, Advaita Ācārya Prabhu; *ei*-all these; *tina*-three; *tattva*-truths; *sabe*-all; *prabhu*-the predominator; *kari'*-by such understanding; *gāi*-we sing.



TRANSLATION



Śrī Advaita Ācārya is Lord Caitanya's incarnation as a devotee. Therefore these three tattvas [Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Gosāñi] are the predominators, or masters.



PURPORT



Gosāñi means gosvāmī. A person who has full control over the senses and mind is called a gosvāmī or gosāñi. One who does not have such control is called godāsa, or a servant of the senses, and cannot become a spiritual master. A spiritual master who actually has control over the mind and senses is called gosvāmī. Although the gosvāmī title has become a hereditary designation for unscrupulous men, actually the title gosāñi, or gosvāmī, began from Śrī Rūpa Gosvāmī, who presented himself as an ordinary gṛhastha and minister in government service but became gosvāmī when he was actually elevated by the instruction of Lord Caitanya Mahāprabhu. Therefore gosvāmī is not a hereditary title but refers to one's qualifications. When one is highly elevated in spiritual advancement, regardless of wherefrom he comes, he may be called gosvāmī. Śrī Caitanya Mahāprabhu, Śrī Nityānanda Prabhu and Śrī Advaita Gosāñi Prabhu are natural gosvāmīs because They belong to the viṣṇu-tattva category. As such, all of Them are prabhus ("predominators" or "masters"), and They are sometimes called Caitanya Gosāñi, Nityānanda Gosāñi and Advaita Gosāñi. Unfortunately Their so-called descendants who do not have the qualifications of gosvāmīs have accepted this title as a hereditary designation or a professional degree. That is not in accord with the śāstric injunctions.





TEXT 14





eka mahāprabhu, āra prabhu duijana



dui prabhu seve mahāprabhura caraṇa



SYNONYMS



*eka mahāprabhu*-one Mahāprabhu, or the supreme predominator; *āra prabhu duijana*-and the other two (Nityānanda and Advaita) are two prabhus (masters); *dui prabhu*-the two prabhus (Nityānanda and Advaita Gosāñi); *seve*-serve; *mahāprabhura*-of the supreme predominator, Lord Caitanya Mahāprabhu; *caraṇa*-the lotus feet.



TRANSLATION



One of Them is Mahāprabhu, and the other two are prabhus. These two prabhus serve the lotus feet of Mahāprabhu.



PURPORT



Although Śrī Caitanya Mahāprabhu, Śrī Nityānanda Prabhu and Śrī Advaita Prabhu all belong to the same Viṣṇu category, Śrī Caitanya Mahāprabhu is nevertheless accepted as the Supreme, and the other two prabhus engage in His transcendental loving service to teach ordinary living entities that every one of us is subordinate to Śrī Caitanya Mahāprabhu. In another place in *Caitanya-caritāmṛta* (Ādi 5.142) it is said, ekale īśvara kṛṣṇa, āra saba bhṛtya: the only supreme master is Kṛṣṇa, and all others, both viṣṇu-tattva and jīva-tattva, engage in the service of the Lord. Both the viṣṇu-tattva (as Nityānanda Prabhu and Advaita) and the jīva-tattva (śrīvāsādi-gaura-bhakta-vṛnda) engage in the service of the Lord, but one must distinguish between the viṣṇu-tattva servitors and the jīva-tattva servitors. The jīva-tattva servitor, the spiritual master, is actually the servitor God. As explained in previous verses, in the absolute world there are no such differences, yet one must observe these differences in order to distinguish the Supreme from His subordinates.





TEXT 15





ei tina tattva,--'sarvārādhya' kari māni



caturtha ye bhakta-tattva,--'ārādhaka' jāni



SYNONYMS



*ei tina tattva*-all three of these truths; *sarva-ārādhya*-worshipable by all living entities; *kari māni*-accepting such; *caturtha*-fourth; *ye*-who is; *bhakta-tattva*-in the category of devotees; *ārādhaka*-worshiper; *jāni*-I understand.



TRANSLATION



The three predominators [Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu] are worshipable by all living entities, and the fourth principle [Śrī Gadādhara Prabhu] is to be understood as Their worshiper.



PURPORT



In his Anubhāṣya, Śrī Bhaktisiddhānta Sarasvatī Ṭhākura, describing the truth about the Pañca-tattva, explains that we can understand that Lord Śrī Caitanya Mahāprabhu is the supreme predominator and that Nityānanda Prabhu and Advaita Prabhu are His subordinates but are also predominators. Lord Śrī Caitanya Mahāprabhu is the Supreme Lord, and Nityānanda Prabhu and Advaita Prabhu are manifestations of the Supreme Lord. All of Them are viṣṇu-tattva, the Supreme, and are therefore worshipable by the living entities. Although the other two tattvas within the category of Pañca-tattva-namely, śakti-tattva and jīva-tattva, represented by Gadādhara and Śrīvāsa-are worshipers of the Supreme Lord, they are in the same category because they eternally engage in the transcendental loving service of the Lord.





TEXT 16





śrīvāsādi yata koṭi koṭi bhakta-gaṇa



'śuddha-bhakta'-tattva-madhye tāṅ-sabāra gaṇana



SYNONYMS



*śrīvāsa-ādi*-devotees headed by Śrīvāsa Ṭhākura; *yata*-all others; *koṭi koṭi*-innumerable; *bhakta*-gaṇa-devotees; *śuddha*-bhakta-pure devotees; *tattva-madhye*-in the truth; *tāṅ-sabāra*-all of them; *gaṇana*-counted.



TRANSLATION



There are innumerable pure devotees of the Lord, headed by Śrīvāsa Ṭhākura, who are known as unalloyed devotees.





TEXT 17





gadādhara-paṇḍitādi prabhura 'śakti'-avatāra



'antaraṅga-bhakta' kari' gaṇana yāṅhāra



SYNONYMS



*gadādhara*-of the name Gadādhara; *paṇḍita*-of the learned scholar; *ādi*-headed by; *prabhura*-of the Lord; *śakti*-potency; *avatāra*-incarnation; *antaraṅga*-very confidential; *bhakta*-devotee; *kari'*-accepting; *gaṇana*-counting; *yāṅhāra*-of whom.



TRANSLATION



The devotees headed by Gadādhara Paṇḍita are to be considered incarnations of the internal potency of the Lord. They are confidential devotees engaged in the service of the Lord.



PURPORT



In connection with verses sixteen and seventeen, Śrī Bhaktisiddhānta Sarasvatī Ṭhākura explains in his Anubhāṣya: "There are specific symptoms by which the internal devotees and the unalloyed or pure devotees are to be known. All unalloyed devotees are śakti-tattvas, or potencies of the Lord. Some of them are situated in conjugal love and others in filial affection, fraternity and servitude. Certainly all of them are devotees, but by making a comparative study it is found that the devotees or potencies who are engaged in conjugal love are better situated than the others. Thus devotees who are in a relationship with the Supreme Personality of Godhead in conjugal love are considered to be the most confidential devotees of Lord Śrī Caitanya Mahāprabhu. Those who engage in the service of Lord Nityānanda Prabhu and Lord Advaita Prabhu generally have relationships of parental love, fraternity, servitude and neutrality. When such devotees develop great attachment for Śrī Caitanya Mahāprabhu, they too become situated within the intimate circle of devotees in conjugal love." This gradual development of devotional service is described by Śrī Narottama dāsa Ṭhākura as follows:





gaurāṅga balite habe pulaka śarīra

hari hari balite nayane ba'be nīra



āra kabe nitāicāṅda karuṇā karibe

saṁsāra-vāsanā mora kabe tuccha habe



viṣaya chāḍiyā kabe śuddha habe mana

kabe hāma heraba śrī-vṛndāvana



rūpa-raghunātha-pade ha-ibe ākuti

kabe hāma bujhaba śrī-yugala-pirīti



"When will there be eruptions on my body as soon as I chant the name of Lord Caitanya, and when will there be incessant torrents of tears as soon as I chant the holy names Hare Kṛṣṇa? When will Lord Nityānanda be merciful toward me and free me from all desires for material enjoyment? When will my mind be completely freed from all contamination of desires for material pleasure? Only at that time will it be possible for me to understand Vṛndāvana. Only if I become attached to the instructions given by the six Gosvāmīs, headed by Rūpa Gosvāmī and Raghunātha dāsa Gosvāmī, will it be possible for me to understand the conjugal love of Rādhā and Kṛṣṇa." By attachment to the devotional service of Lord Caitanya Mahāprabhu one immediately comes to the ecstatic position. When he develops his love for Nityānanda Prabhu he is freed from all attachment to the material world, and at that time he becomes eligible to understand the Lord's pastimes in Vṛndāvana. In that condition, when one develops his love for the six Gosvāmīs, he can understand the conjugal love between Rādhā and Kṛṣṇa. These are the different stages of a pure devotee's promotion to conjugal love in the service of Rādhā and Kṛṣṇa in an intimate relationship with Śrī Caitanya Mahāprabhu.





TEXTS 18-19





yāṅ-sabā lañā prabhura nitya vihāra



yāṅ-sabā lañā prabhura kīrtana-pracāra



yāṅ-sabā lañā karena prema āsvādana



yāṅ-sabā lañā dāna kare prema-dhana



SYNONYMS



*yāṅ*-sabā-all; *lañā*-taking company; *prabhura*-of the Lord; *nitya*-eternal; *vihāra*-pastime; *yāṅ-sabā*-all those who are; *lañā*-taking company; *prabhura*-of the Lord; *kīrtana*-saṅkīrtana; *pracāra*-movement; *yāṅ*-sabā-persons with whom; *lañā*-in accompaniment; *karena*-He does; *prema*-love of God; *āsvādana*-taste; *yāṅ*-sabā-those who are; *lañā*-in accompaniment; *dāna kare*-gives in charity; *prema*-dhana-love of Godhead.



TRANSLATION



The internal devotees or potencies are all eternal associates in the pastimes of the Lord. Only with them does the Lord advent to propound the saṅkīrtana movement, only with them does the Lord taste the mellow of conjugal love, and only with them does He distribute this love of God to people in general.



PURPORT



Distinguishing between pure devotees and internal or confidential devotees, Śrī Rūpa Gosvāmī, in his book Upadeśāmṛta, traces the following gradual process of development. Out of many thousands of karmīs, one is better when he is situated in perfect Vedic knowledge. Out of many such learned scholars and philosophers, one who is actually liberated from material bondage is better, and out of many such persons who are actually liberated, one who is a devotee of the Supreme Personality of Godhead is considered to be the best. Among the many such transcendental lovers of the Supreme Personality of Godhead, the gopīs are the best, and among the gopīs Śrīmatī Rādhikā is the best. Śrīmatī Rādhikā is very dear to Lord Kṛṣṇa, and similarly Her ponds, namely, Śyāma-kuṇḍa and Rādhā-kuṇḍa, are also very dear to the Supreme Personality of Godhead.





Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments in his Anubhāṣya that among the five tattvas, two are energies (śakti-tattva) and the three others are energetic (śaktimān tattva). Unalloyed and internal devotees are both engaged in the favorable culture of Kṛṣṇa consciousness untinged by philosophical speculation or fruitive activities. They are all understood to be pure devotees, and those among them who simply engage in conjugal love are called mādhurya-bhaktas, or internal devotees. The loving services in parental love, fraternity and servitude are included in conjugal love of God. In conclusion, therefore, every confidential devotee is a pure devotee of the Lord.



Śrī Caitanya Mahāprabhu enjoys His pastimes with His immediate expansion Nityānanda Prabhu. His pure devotees and His three puruṣa incarnations, namely, Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu, always accompany the Supreme Lord to propound the saṅkīrtana movement.





TEXTS 20-21





sei pañca-tattva mili' pṛthivī āsiyā



pūrva-premabhāṇḍārera mudrā ughāḍiyā



pāṅce mili' luṭe prema, kare āsvādana



yata yata piye, tṛṣṇā bāḍhe anukṣaṇa



SYNONYMS



*sei*-those; *pañca*-tattva-five truths; *mili'*-combined together; *pṛthivī*-on this earth; *āsiyā*-descending; *pūrva*-original; *prema-bhāṇḍārera*-the store of transcendental love; *mudrā*-seal; *ughāḍiyā*-opening; *pāṅce mili'*-mixing together all these five; *luṭe*-plunder; *prema*-love of Godhead; *kare āsvādana*-taste; *yata yata*-as much as; *piye*-drink; *tṛṣṇā*-thirst; *bāḍhe*-increases; *anukṣaṇa*-again and again.



TRANSLATION



The characteristics of Kṛṣṇa are understood to be a storehouse of transcendental love. Although that storehouse of love certainly came with Kṛṣṇa when He was present, it was sealed. But when Śrī Caitanya Mahāprabhu came with His other associates of the Pañca-tattva, they broke the seal and plundered the storehouse to taste transcendental love of Kṛṣṇa. The more they tasted it, the more their thirst for it grew.



PURPORT



Śrī Caitanya Mahāprabhu is called mahā-vadānyāvatāra because although He is Śrī Kṛṣṇa Himself, He is even more favorably disposed to the poor fallen souls than Lord Śrī Kṛṣṇa. When Lord Śrī Kṛṣṇa Himself was personally present He demanded that everyone surrender unto Him and promised that He would then give one all protection, but when Śrī Caitanya Mahāprabhu came to this earth with His associates, He simply distributed transcendental love of God without discrimination. Śrī Rūpa Gosvāmī, therefore, could understand that Lord Caitanya was none other than Śrī Kṛṣṇa Himself, for no one but the Supreme Personality of Godhead can distribute confidential love of the Supreme Person.





TEXT 22





punaḥ punaḥ piyāiyā haya mahāmatta



nāce, kānde, hāse, gāya, yaiche mada-matta



SYNONYMS



*punaḥ punaḥ*-again and again; *piyāiyā*-causing to drink; *haya*-becomes; *mahā*-matta-highly ecstatic; *nāce*-dances; *kānde*-cries; *hāse*-laughs; *gāya*-chants; *yaiche*-as if; *mada-matta*-one is drunk.



TRANSLATION



Śrī Pañca-tattva themselves danced again and again and thus made it easier to drink nectarean love of Godhead. They danced, cried, laughed and chanted like madmen, and in this way they distributed love of Godhead.



PURPORT



People generally cannot understand the actual meaning of chanting and dancing. Describing the Gosvāmīs, Śrī Śrīnivāsa Ācārya stated, kṛṣṇotkīrtana-gāna-nartana-parau: not only did Lord Caitanya Mahāprabhu and His associates demonstrate this chanting and dancing, but the six Gosvāmīs also followed in the next generation. The present Kṛṣṇa consciousness movement follows the same principle, and therefore simply by chanting and dancing we have received good responses all over the world. It is to be understood, however, that this chanting and dancing do not belong to this material world. They are actually transcendental activities, for the more one engages in chanting and dancing, the more he can taste the nectar of transcendental love of Godhead.





TEXT 23





pātrāpātra-vicāra nāhi, nāhi sthānāsthāna



yei yāṅhā pāya, tāṅhā kare prema-dāna



SYNONYMS



*pātra*-recipient; *apātra*-not a recipient; *vicāra*-consideration; *nāhi*-there is none; *nāhi*-there is none; *sthāna*-favorable place; *asthāna*-unfavorable place; *yei*-anyone; *yāṅhā*-wherever; *pāya*-gets the opportunity; *tāṅhā*-there only; *kare*-does; *prema*-dāna-distribution of love of Godhead.



TRANSLATION



In distributing love of Godhead, Caitanya Mahāprabhu and His associates did not consider who was a fit candidate and who was not, nor where such distribution should or should not take place. They made no conditions. Wherever they got the opportunity the members of the Pañca-tattva distributed love of Godhead.



PURPORT



There are some rascals who dare to speak against the mission of Lord Caitanya by criticizing the Kṛṣṇa consciousness movement for accepting Europeans and Americans as brāhmaṇas and offering them sannyāsa. But here is an authoritative statement that in distributing love of Godhead one should not consider whether the recipients are Europeans, Americans, Hindus, Muslims, etc. The Kṛṣṇa consciousness movement should be spread wherever possible, and one should accept those who thus become Vaiṣṇavas as being greater than brāhmaṇas, Hindus or Indians. Śrī Caitanya Mahāprabhu desired that His name be spread in each and every town and village on the surface of the globe. Therefore, when the cult of Caitanya Mahāprabhu is spread all over the world, should those who embrace it not be accepted as Vaiṣṇavas, brāhmaṇas and sannyāsīs? These foolish arguments are sometimes raised by envious rascals, but Kṛṣṇa conscious devotees do not care about them. We strictly follow the principles set down by the Pañca-tattva.





TEXT 24





luṭiyā, khāiyā, diyā, bhāṇḍāra ujāḍe



āścarya bhāṇḍāra, prema śata-guṇa bāḍe



SYNONYMS



*luṭiyā*-plundering; *khāiyā*-eating; *diyā*-distributing; *bhāṇḍāra*-store; *ujāḍe*-emptied; *āścarya*-wonderful; *bhāṇḍāra*-store; *prema*-love of Godhead; *śata-guṇa*-one hundred times; *bāḍe*-increases.



TRANSLATION



Although the members of the Pañca-tattva plundered the storehouse of love of Godhead and ate and distributed its contents, there was no scarcity, for this wonderful storehouse is so complete that as the love is distributed, the supply increases hundreds of times.



PURPORT



A pseudoincarnation of Kṛṣṇa once told his disciple that he had emptied himself by giving him all knowledge and was thus spiritually bankrupt. Such bluffers speak in this way to cheat the public, but actual spiritual consciousness is so perfect that the more it is distributed, the more it increases. Bankruptcy is a term that applies in the material world, but the storehouse of love of Godhead in the spiritual world can never be depleted. Kṛṣṇa is providing for millions and trillions of living entities by supplying all their necessities, and even if all the innumerable living entities wanted to become Kṛṣṇa conscious, there would be no scarcity of love of Godhead, nor would there be insufficiency in providing for their maintenance. Our Kṛṣṇa consciousness movement was started single-handedly, and no one provided for our livelihood, but at present we are spending hundreds and thousands of dollars all over the world, and the movement is increasing more and more. Thus there is no question of scarcity. Although jealous persons may be envious, if we stick to our principles and follow in the footsteps of the Pañca-tattva, this movement will go on unchecked by imitation svāmīs, sannyāsīs, religionists, philosophers or scientists, for it is transcendental to all material considerations. Therefore those who propagate the Kṛṣṇa consciousness movement should not be afraid of such rascals and fools.





TEXT 25





uchalila prema-vanyā caudike veḍāya



strī, vṛddha, bālaka, yuvā, sabāre ḍubāya



SYNONYMS



*uchalila*-became agitated; *prema-vanyā*-the inundation of love of Godhead; *caudike*-in all directions; *veḍāya*-surrounding; *strī*-women; *vṛddha*-old men; *bālaka*-children; *yuvā*-young men; *sabāre*-all of them; *ḍubāya*-merged into.



TRANSLATION



The flood of love of Godhead swelled in all directions, and thus young men, old men, women and children were all immersed in that inundation.



PURPORT



When the contents of the storehouse of love of Godhead is thus distributed, there is a powerful inundation that covers the entire land. In Śrīdhāma Māyāpura there is sometimes a great flood after the rainy season. This is an indication that from the birthplace of Lord Caitanya the inundation of love of Godhead should be spread all over the world, for this will help everyone, including old men, young men, women and children. The Kṛṣṇa consciousness movement of Śrī Caitanya Mahāprabhu is so powerful that it can inundate the entire world and interest all classes of men in the subject of love of Godhead.





TEXT 26





saj-jana, durjana, paṅgu, jaḍa, andha-gaṇa



prema-vanyāya ḍubāila jagatera jana



SYNONYMS



*sat*-jana-gentle men; *durjana*-rogues; *paṅgu*-lame; *jaḍa*-invalid; *andha*-gaṇa-blind men; *prema-vanyāya*-in the inundation of love of Godhead; *ḍubāila*-drowned; *jagatera*-all over the world; *jana*-people.



TRANSLATION



The Kṛṣṇa consciousness movement will inundate the entire world and drown everyone, whether one be a gentleman, a rogue or even lame, invalid or blind.



PURPORT



Here again it may be emphasized that although jealous rascals protest that Europeans and Americans cannot be given the sacred thread or sannyāsa, there is no need even to consider whether one is a gentleman or a rogue because this is a spiritual movement which is not concerned with the external body of skin and bones. Because it is being properly conducted under the guidance of the Pañca-tattva, strictly following the regulative principles, it has nothing to do with external impediments.





TEXT 27





jagat ḍubila, jīvera haila bīja nāśa



tāhā dekhi' pāṅca janera parama ullāsa



SYNONYMS



*jagat*-the whole world; *ḍubila*-drowned; *jīvera*-of the living entities; *haila*-it so became; *bīja*-the seed; *nāśa*-completely finished; *tāhā*-then; *dekhi'*-by seeing; *pāñca*-five; *janera*-of the persons; *parama*-highest; *ullāsa*-happiness.



TRANSLATION



When the five members of the Pañca-tattva saw the entire world drowned in love of Godhead and the seed of material enjoyment in the living entities completely destroyed, they all became exceedingly happy.



PURPORT



In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya that since the living entities all belong to the marginal potency of the Lord, each and every living entity has a natural tendency to become Kṛṣṇa conscious, although at the same time the seed of material enjoyment is undoubtedly within him. The seed of material enjoyment, watered by the course of material nature, fructifies to become a tree of material entanglement that endows the living entity with all kinds of material enjoyment. To enjoy such material facilities is to be afflicted with the three material miseries. However, when by nature's law there is a flood, the seeds within the earth become inactive. Similarly, as the inundation of love of Godhead spreads all over the world, the seeds of material enjoyment become impotent. Thus the more the Kṛṣṇa consciousness movement spreads, the more the desire for material enjoyment decreases. The seed of material enjoyment automatically becomes impotent with the increase of the Kṛṣṇa consciousness movement.





Instead of being envious that Kṛṣṇa consciousness is spreading all over the world by the grace of Lord Caitanya, those who are jealous should be happy, as indicated here by the words parama ullāsa. But because they are kaniṣṭha-adhikārīs or prākṛta-bhaktas (materialistic devotees who are not advanced in spiritual knowledge), they are envious instead of happy, and they try to find faults in the Kṛṣṇa consciousness movement. Yet Śrīmat Prabodhānanda Sarasvatī writes in his Caitanya-candrāmṛta that when influenced by Lord Caitanya's Kṛṣṇa consciousness movement, materialists become averse to talking about their wives and children, supposedly learned scholars give up their tedious studies of Vedic literature, yogīs give up their impractical practices of mystic yoga, ascetics give up their austere activities of penance and austerity, and sannyāsīs give up their study of Sāṅkhya philosophy. Thus they are all attracted by the bhakti-yoga practices of Lord Caitanya and cannot relish a mellow taste superior to that of Kṛṣṇa consciousness.





TEXT 28





yata yata prema-vṛṣṭi kare pañca-jane



tata tata bāḍhe jala, vyāpe tri-bhuvane



SYNONYMS



*yata*-as many; *yata*-so many; *prema*-vṛṣṭi-showers of love of Godhead; *kare*-causes; *pañca-jane*-the five members of the Pañca-tattva; *tata tata*-as much as; *bāḍhe*-increases; *jala*-water; *vyāpe*-spreads; *tri-bhuvane*-all over the three worlds.



TRANSLATION



The more the five members of the Pañca-tattva cause the rains of love of Godhead to fall, the more the inundation increases and spreads all over the world.



PURPORT



The Kṛṣṇa consciousness movement is not stereotyped or stagnant. It will spread all over the world in spite of all objections by fools and rascals that European and American mlecchas cannot be accepted as brāhmaṇas or sannyāsīs. Here it is indicated that this process will spread and inundate the entire world with Kṛṣṇa consciousness.





TEXTS 29-30





māyāvādī, karma-niṣṭha kutārkika-gaṇa



nindaka, pāṣaṇḍī yata paḍuyā adhama



sei saba mahādakṣa dhāñā palāila



sei vanyā tā-sabāre chuṅite nārila



SYNONYMS



*māyāvādī*-the impersonalist philosophers; *karma-niṣṭha*-the fruitive workers; *kutārkika-gaṇa*-the false logicians; *nindaka*-the blasphemers; *pāṣaṇḍī*-nondevotees; *yata*-all; *paḍuyā*-students; *adhama*-the lowest class; *sei saba*-all of them; *mahā-dakṣa*-they are very expert; *dhāñā*-running; *palāila*-went away; *sei vanyā*-that inundation; *tā-sabāre*-all of them; *chuṅite*-touching; *nārila*-could not.



TRANSLATION



The impersonalists, fruitive workers, false logicians, blasphemers, nondevotees and lowest among the student community are very expert in avoiding the Kṛṣṇa consciousness movement, and therefore the inundation of Kṛṣṇa consciousness cannot touch them.



PURPORT



Like Māyāvādī philosophers in the past such as Prakāśānanda Sarasvatī of Benares, modern impersonalists are not interested in Lord Caitanya's Kṛṣṇa consciousness movement. They do not know the value of this material world; they consider it false and cannot understand how the Kṛṣṇa consciousness movement can utilize it. They are so absorbed in impersonal thought that they take it for granted that all spiritual variety is material. Because they do not know anything beyond their misconception of the brahmajyoti, they cannot understand that *Kṛṣṇa, the Supreme Personality of Godhead*, is spiritual and therefore beyond the conception of material illusion. Whenever Kṛṣṇa incarnates personally or as a devotee, these Māyāvādī philosophers accept Him as an ordinary human being. This is condemned in the *Bhagavad-gītā* (9.11):





avajānanti māṁ mūḍhā

mānuṣīṁ tanum āśritam

paraṁ bhāvam ajānanto

mama bhūta-maheśvaram



"Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be."





There are also other unscrupulous persons who exploit the Lord's appearance by posing as incarnations to cheat the innocent public. An incarnation of God should pass the tests of the statements of the śāstras and also perform uncommon activities. One should not accept a rascal as an incarnation of God but should test his ability to act as the Supreme Personality of Godhead. For example, Kṛṣṇa taught Arjuna in the *Bhagavad-gītā*, and Arjuna also accepted Him as the Supreme Personality of Godhead, but for our understanding Arjuna requested the Lord to manifest His universal form, thus testing whether He was actually the Supreme Lord. Similarly, one must test a so-called incarnation of Godhead according to the standard criteria. To avoid being misled by an exhibition of mystic powers, it is best to examine a so-called incarnation of God in the light of the statements of the śāstras. Caitanya Mahāprabhu is described in the śāstras as an incarnation of Kṛṣṇa; therefore if one wants to imitate Lord Caitanya and claim to be an incarnation, he must show evidence from the śāstras about his appearance to substantiate his claim.





TEXTS 31-32





tāhā dekhi' mahāprabhu karena cintana



jagat ḍubāite āmi kariluṅ yatana



keha keha eḍāila, pratijñā ha-ila bhaṅga



tā-sabā ḍubaite pātiba kichu raṅga



SYNONYMS



*tāhā dekhi'*-observing this advancement; *mahāprabhu*-Lord Śrī Caitanya Mahāprabhu; *karena*-does; *cintana*-thinking; *jagat*-the whole world; *ḍubāite*-to drown; *āmi*-I; *kariluṅ*-endeavored; *yatana*-attempts; *keha keha*-some of them; *eḍāila*-escaped; *pratijñā*-promise; *ha*-ila-became; *bhaṅga*-broken; *tā-sabā*-all of them; *ḍubāite*-to make them drown; *pātiba*-shall devise; *kichu*-some; *raṅga*-trick.



TRANSLATION



Seeing that the Māyāvādīs and others were fleeing, Lord Caitanya thought: I wanted everyone to be immersed in this inundation of love of Godhead, but some of them have escaped. Therefore I shall devise a trick to drown them also.



PURPORT



Here is an important point. Lord Caitanya Mahāprabhu wanted to invent a way to capture the Māyāvādīs and others who did not take interest in the Kṛṣṇa consciousness movement. This is the symptom of an ācārya. An ācārya who comes for the service of the Lord cannot be expected to conform to a stereotype, for he must find the ways and means by which Kṛṣṇa consciousness may be spread. Sometimes jealous persons criticize the Kṛṣṇa consciousness movement because it engages equally both boys and girls in distributing love of Godhead. Not knowing that boys and girls in countries like Europe and America mix very freely, these fools and rascals criticize the boys and girls in Kṛṣṇa consciousness for intermingling. But these rascals should consider that one cannot suddenly change a community's social customs. However, since both the boys and girls are being trained to become preachers, those girls are not ordinary girls but are as good as their brothers who are preaching Kṛṣṇa consciousness. Therefore, to engage both boys and girls in fully transcendental activities is a policy intended to spread the Kṛṣṇa consciousness movement. These jealous fools who criticize the intermingling of boys and girls will simply have to be satisfied with their own foolishness because they cannot think of how to spread Kṛṣṇa consciousness by adopting ways and means that are favorable for this purpose. Their stereotyped methods will never help spread Kṛṣṇa consciousness. Therefore, what we are doing is perfect by the grace of Lord Caitanya Mahāprabhu, for it is He who proposed to invent a way to capture those who strayed from Kṛṣṇa consciousness.





TEXT 33





eta bali' mane kichu kariyā vicāra



sannyāsa-āśrama prabhu kailā aṅgīkāra



SYNONYMS



*eta bali'*-saying this; *mane*-within the mind; *kichu*-something; *kariyā*-doing; *vicāra*-consideration; *sannyāsa-āśrama*-the renounced order of life; *prabhu*-the Lord; *kailā*-did; *aṅgīkāra*-accept.



TRANSLATION



Thus the Lord accepted the sannyāsa order of life after full consideration.



PURPORT



There was no need for Lord Śrī Caitanya Mahāprabhu to accept sannyāsa, for He is God Himself and therefore has nothing to do with the material bodily concept of life. Śrī Caitanya Mahāprabhu did not identify Himself with any of the eight varṇas and āśramas, namely, brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha and sannyāsa. He identified Himself as the Supreme Spirit. Śrī Caitanya Mahāprabhu, or for that matter any pure devotee, never identifies with these social and spiritual divisions of life, for a devotee is always transcendental to these different gradations of society. Nevertheless, Lord Caitanya decided to accept sannyāsa on the grounds that when He became a sannyāsī everyone would show Him respect and in that way be favored. Although there was actually no need for Him to accept sannyāsa, He did so for the benefit of those who might think Him an ordinary human being. The main purpose of His accepting sannyāsa was to deliver the Māyāvādī sannyāsīs. This will be evident later in this chapter.





Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has explained the term "Māyāvādī" as follows: "The Supreme Personality of Godhead is transcendental to the material conception of life. A Māyāvādī is one who considers the body of the Supreme Personality of Godhead Kṛṣṇa to be made of māyā and who also considers the abode of the Lord and the process of approaching Him, devotional service, to be māyā. The Māyāvādī considers all the paraphernalia of devotional service to be māyā." Māyā refers to material existence, which is characterized by the reactions of fruitive activities. Māyāvādīs consider devotional service to be among such fruitive activities. According to them, when bhāgavatas (devotees) are purified by philosophical speculation, they will come to the real point of liberation. Those who speculate in this way regarding devotional service are called kutārkikas (false logicians), and those who consider devotional service to be fruitive activity are also called karma-niṣṭhas. Those who criticize devotional service are called nindakas (blasphemers). Similarly, nondevotees who consider devotional activities to be material are also called pāṣaṇḍīs, and scholars with a similar viewpoint are called adhama paḍuyās.



The kutārkikas, nindakas, pāṣaṇḍīs and adhama paḍuyās all avoided the benefit of Śrī Caitanya Mahāprabhu's movement of developing love of Godhead. Śrī Caitanya Mahāprabhu felt compassion for them, and it is for this reason that He decided to accept the sannyāsa order, for by seeing Him as a sannyāsī they would offer Him respects. The sannyāsa order is still respected in India. Indeed, the very dress of a sannyāsī still commands respect from the Indian public. Therefore Śrī Caitanya Mahāprabhu accepted sannyāsa to facilitate preaching His devotional cult, although otherwise He had no need to accept the fourth order of spiritual life.





TEXT 34





cabbiśa vatsara chilā gṛhastha-āśrame



pañca-viṁśati varṣe kaila yati-dharme



SYNONYMS



*cabbiśa*-twenty-four; *vatsara*-years; *chilā*-He remained; *gṛhastha*-householder life; *āśrame*-the order of; *pañca*-five; *viṁśati*-twenty; *varṣe*-in the year; *kaila*-did; *yati*-dharme-accepted the sannyāsa order.



TRANSLATION



Śrī Caitanya Mahāprabhu remained in householder life for twenty-four years, and on the verge of His twenty-fifth year He accepted the sannyāsa order.



PURPORT



There are four orders of spiritual life, namely, brahmacarya, gṛhastha, vānaprastha and sannyāsa, and in each of these āśramas there are four divisions. The divisions of the brahmacary-āśrama are sāvitrya, prājāpatya, brāhma and bṛhat, and the divisions of the gṛhasthāśrama are vārtā (professionals), sañcaya (accumulators), śālīna (those who do not ask anything from anyone) and śiloñchana (those who collect grains from the paddy fields). Similarly, the divisions of the vānaprasthāśrama are vaikhānasa, vālakhilya, auḍumbara and pheṇapa, and the divisions of sannyāsa are kuṭīcaka, bahūdaka, haṁsa and niṣkriya. There are two kinds of sannyāsīs, who are called dhīras and narottamas, as stated in *Śrīmad-Bhāgavatam* (1.13.26-27). At the end of the month of January in the year 1432 śakābda (A.D. 1511), Śrī Caitanya Mahāprabhu accepted the sannyāsa order from Keśava Bhāratī, who belonged to the Śaṅkara-sampradāya.





TEXT 35





sannyāsa kariyā prabhu kailā ākarṣaṇa



yateka pālāñāchila tārkikādigaṇa



SYNONYMS



*sannyāsa*-the sannyāsa order; *kariyā*-accepting; *prabhu*-the Lord; *kailā*-did; *ākarṣaṇa*-attract; *yateka*-all; *pālāñāchila*-fled; *tārkika-ādi-gaṇa*-all persons, beginning with the logicians.



TRANSLATION



After accepting the sannyāsa order, Śrī Caitanya Mahāprabhu attracted the attention of all those who had evaded Him, beginning with the logicians.





TEXT 36





paḍuyā, pāṣaṇḍī, karmī, nindakādi yata



tārā āsi' prabhu-pāya haya avanata



SYNONYMS



*paḍuyā*-students; *pāṣaṇḍī*-material adjusters; *karmī*-fruitive actors; *nindaka-ādi*-critics; *yata*-all; *tārā*-they; *āsi'*-coming; *prabhu*-the Lord's; *pāya*-lotus feet; *haya*-became; *avanata*-surrendered.



TRANSLATION



Thus the students, infidels, fruitive workers and critics all came to surrender unto the lotus feet of the Lord.





TEXT 37





aparādha kṣamāila, ḍubila prema-jale



kebā eḍāibe prabhura prema-mahājāle



SYNONYMS



*aparādha*-offense; *kṣamāila*-excused; *ḍubila*-merged into; *prema-jale*-in the ocean of love of Godhead; *kebā*-who else; *eḍāibe*-will go away; *prabhura*-the Lord's; *prema*-loving; *mahā*-jāle-network.



TRANSLATION



Lord Caitanya excused them all, and they merged into the ocean of devotional service, for no one can escape the unique loving network of Śrī Caitanya Mahāprabhu.



PURPORT



Śrī Caitanya Mahāprabhu was an ideal ācārya. An ācārya is an ideal teacher who knows the purpose of the revealed scriptures, behaves exactly according to their injunctions and teaches his students to adopt these principles also. As an ideal ācārya, Śrī Caitanya Mahāprabhu devised ways to capture all kinds of atheists and materialists. Every ācārya has a specific means of propagating his spiritual movement with the aim of bringing men to Kṛṣṇa consciousness. Therefore, the method of one ācārya may be different from that of another, but the ultimate goal is never neglected. Śrīla Rūpa Gosvāmī recommends:





tasmāt kenāpy upāyena

manaḥ kṛṣṇe niveśayet

sarve vidhi-niṣedhā syur

etayor eva kiṅkarāḥ



An ācārya should devise a means by which people may somehow or other come to Kṛṣṇa consciousness. First they should become Kṛṣṇa conscious, and all the prescribed rules and regulations may later gradually be introduced. In our Kṛṣṇa consciousness movement we follow this policy of Lord Śrī Caitanya Mahāprabhu. For example, since boys and girls in the Western countries freely intermingle, special concessions regarding their customs and habits are necessary to bring them to Kṛṣṇa consciousness. The ācārya must devise a means to bring them to devotional service. Therefore, although I am a sannyāsī I sometimes take part in getting boys and girls married, although in the history of sannyāsa no sannyāsī has personally taken part in marrying his disciples.





TEXT 38





sabā nistārite prabhu kṛpā-avatāra



sabā nistārite kare cāturī apāra



SYNONYMS



*sabā*-all; *nistārite*-to deliver; *prabhu*-the Lord; *kṛpā*-mercy; *avatāra*-incarnation; *sabā*-all; *nistārite*-to deliver; *kare*-did; *cāturī*-devices; *apāra*-unlimited.



TRANSLATION



Śrī Caitanya Mahāprabhu appeared in order to deliver all the fallen souls. Therefore He devised many methods to liberate them from the clutches of māyā.



PURPORT



It is the concern of the ācārya to show mercy to the fallen souls. In this connection, deśa-kāla-pātra (the place, the time and the object) should be taken into consideration. Since the European and American boys and girls in our Kṛṣṇa consciousness movement preach together, less intelligent men criticize that they are mingling without restriction. In Europe and America boys and girls mingle unrestrictedly and have equal rights; therefore it is not possible to completely separate the men from the women. However, we are thoroughly instructing both men and women how to preach, and actually they are preaching wonderfully. Of course, we very strictly prohibit illicit sex. Boys and girls who are not married are not allowed to sleep together or live together, and there are separate arrangements for boys and girls in every temple. Gṛhasthas live outside the temple, for in the temple we do not allow even husband and wife to live together. The results of this are wonderful. Both men and women are preaching the gospel of Lord Caitanya Mahāprabhu and Lord Kṛṣṇa with redoubled strength. In this verse the words sabā nistārite kare cāturī apāra indicate that Śrī Caitanya Mahāprabhu wanted to deliver one and all. Therefore it is a principle that a preacher must strictly follow the rules and regulations laid down in the śāstras yet at the same time devise a means by which the preaching work to reclaim the fallen may go on with full force.





TEXT 39





tabe nija bhakta kaila yata mleccha ādi



sabe eḍāila mātra kāśīra māyāvādī



SYNONYMS



*tabe*-thereafter; *nija*-own; *bhakta*-devotee; *kaila*-converted; *yata*-all; *mleccha*-one who does not follow the Vedic principles; *ādi*-heading the list; *sabe*-all those; *eḍāila*-escaped; *mātra*-only; *kāśīra*-of Vārāṇasī; *māyāvādī*-impersonalists.



TRANSLATION



All were converted into devotees of Lord Caitanya, even the mlecchas and yavanas. Only the impersonalist followers of Śaṅkarācārya evaded Him.



PURPORT



In this verse it is clearly indicated that although Lord Caitanya Mahāprabhu converted Muslims and other mlecchas into devotees, the impersonalist followers of Śaṅkarācārya could not be converted. After accepting the renounced order of life, Caitanya Mahāprabhu converted many karma-niṣṭhas who were addicted to fruitive activities, many great logicians like Sārvabhauma Bhaṭṭācārya, nindakas (blasphemers) like Prakāśānanda Sarasvatī, pāṣaṇḍīs (nondevotees) like Jagāi and Mādhāi, and adhama paḍuyās (degraded students) like Mukunda and his friends. All of them gradually became devotees of the Lord, even the Pathans (Muslims), but the worst offenders, the impersonalists, were extremely difficult to convert, for they very tactfully escaped the devices of Lord Caitanya Mahāprabhu.





In describing the Kāśīra Māyāvādīs, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has explained that persons who are bewildered by empiric knowledge or direct sensual perception, and who thus consider that even this limited material world can be gauged by their material estimations, conclude that anything that one can discern by direct sense perception is but māyā, or illusion. They maintain that although the Absolute Truth is beyond the range of sense perception, it includes no spiritual variety or enjoyment. According to the Kāśīra Māyāvādīs, the spiritual world is simply void. They do not believe in the Personality of the Absolute Truth or in His varieties of activities in the spiritual world. Although they have their own arguments, which are not very strong, they have no conception of the variegated activities of the Absolute Truth. These impersonalists, who are followers of Śaṅkarācārya, are generally known as Kāśīra Māyāvādīs.



Near Vārāṇasī there is another group of impersonalists, who are known as Saranātha Māyāvādīs. Outside the city of Vārāṇasī is a place known as Saranātha, where there is a big Buddhist stūpa. Many followers of Buddhist philosophy live there, and they are known as Saranātha Māyāvādīs. The impersonalists of Saranātha differ from those of Vārāṇasī, for the Vārāṇasī impersonalists propagate the idea that the impersonal Brahman is truth whereas material varieties are false, but the Saranātha impersonalists do not even believe that the Absolute Truth or Brahman can be understood as the opposite of māyā, or illusion. According to their vision, materialism is the only manifestation of the Absolute Truth.



Factually both the Kāśīra and Saranātha Māyāvādīs, as well as any other philosophers who have no knowledge of the spirit soul, are advocates of utter materialism. None of them have clear knowledge regarding the Absolute or the spiritual world. Philosophers like the Saranātha Māyāvādīs who do not believe in the spiritual existence of the Absolute Truth but consider material varieties to be everything do not believe that there are two kinds of nature, inferior (material) and superior (spiritual), as described in the *Bhagavad-gītā*. Actually, neither the Vārāṇasī nor Saranātha Māyāvādīs accept the principles of the *Bhagavad-gītā*, due to a poor fund of knowledge.



Since these impersonalists who do not have perfect spiritual knowledge cannot understand the principles of bhakti-yoga, they must be classified among the nondevotees who are against the Kṛṣṇa consciousness movement. We sometimes feel inconvenienced by the hindrances offered by these impersonalists, but we do not care about their so-called philosophy, for we are propagating our own philosophy as presented in *Bhagavad-gītā As It Is* and getting successful results. Theorizing as if devotional service were subject to their mental speculation, both kinds of Māyāvādī impersonalists conclude that the subject matter of bhakti-yoga is a creation of māyā and that Kṛṣṇa, devotional service and the devotee are also māyā. Therefore, as stated by Śrī Caitanya Mahāprabhu, māyāvādī kṛṣṇe aparādhī. "All the Māyāvādīs are offenders to Lord Kṛṣṇa." (Cc. Madhya 17.129) It is not possible for them to understand the Kṛṣṇa consciousness movement; therefore we do not value their philosophical conclusions. However expert such quarrelsome impersonalists are in putting forward their so-called logic, we defeat them in every respect and go forward with our Kṛṣṇa consciousness movement. Their imaginative mental speculation cannot deter the progress of the Kṛṣṇa consciousness movement, which is completely spiritual and is never under the control of such Māyāvādīs.





TEXT 40





vṛndāvana yāite prabhu rahilā kāśīte



māyāvādi-gaṇa tāṅre lāgila nindite



SYNONYMS



*vṛndāvana*-the holy place called Vṛndāvana; *yāite*-while going there; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *rahilā*-remained; *kāśīte*-at Vārāṇasī; *māyāvādi-gaṇa*-the Māyāvādī philosophers; *tāṅre*-unto Him; *lagila*-began; *nindite*-to speak against Him.



TRANSLATION



While Lord Caitanya Mahāprabhu was passing through Vārāṇasī on His way to Vṛndāvana, the Māyāvādī sannyāsī philosophers blasphemed against Him in many ways.



PURPORT



While preaching Kṛṣṇa consciousness with full vigor, Śrī Caitanya Mahāprabhu faced many Māyāvādī philosophers. Similarly, we are also facing opposing svāmīs, yogīs, impersonalists, scientists, philosophers and other mental speculators, and by the grace of Lord Kṛṣṇa we successfully defeat all of them without difficulty.





TEXT 41





sannyāsī ha-iyā kare gāyana, nācana



nā kare vedānta-pāṭha, kare saṅkīrtana



SYNONYMS



*sannyāsī*-a person in the renounced order of life; *ha*-iyā-accepting such a position; *kare*-does; *gāyana*-singing; *nācana*-dancing; *nā kare*-does not practice; *vedānta*-pāṭha-study of the Vedānta philosophy; *kare saṅkīrtana*-but simply engages in saṅkirtana.



TRANSLATION



"Although a sannyāsī, He does not take interest in the study of Vedānta but instead always engages in chanting and dancing in saṅkīrtana.



PURPORT



Fortunately or unfortunately, we also meet such Māyāvādīs who criticize our method of chanting and accuse us of not being interested in study. They do not know that we have translated volumes and volumes of books into English and that the students in our temples regularly study them in the morning, afternoon and evening. We are writing and printing books, and our students study them and distribute them all over the world. No Māyāvādī school can present as many books as we have; nevertheless, they accuse us of not being fond of study. Such accusations are completely false. But although we study, we do not study the nonsense of the Māyāvādīs.





Māyāvādī sannyāsīs neither chant nor dance. Their technical objection is that this method of chanting and dancing is called tauryatrika, which indicates that a sannyāsī should completely avoid such activities and engage his time in the study of Vedānta. Actually, such men do not understand what is meant by Vedānta. In the *Bhagavad-gītā* (15.15) Kṛṣṇa says, vedaiś ca sarvair aham eva vedyo vedānta-kṛd veda-vid eva cāham: "By all the *Vedas* I am to be known; indeed I am the compiler of Vedānta, and I am the knower of the *Vedas*." Lord Kṛṣṇa is the actual compiler of Vedānta, and whatever He speaks is Vedānta philosophy. Although they are lacking the knowledge of Vedānta presented by the Supreme Personality of Godhead in the transcendental form of *Śrīmad-Bhāgavatam*, the Māyāvādīs are very proud of their study. Foreseeing the bad effects of their presenting Vedānta philosophy in a perverted way, Śrīla Vyāsadeva compiled *Śrīmad-Bhāgavatam* as a commentary on the *Vedānta-sūtra*. *Śrīmad-Bhāgavatam* is bhāṣyo 'yaṁ brahma-sūtrāṇām; in other words, all the Vedānta philosophy in the aphorisms of the *Brahma-sūtra* is thoroughly described in the pages of *Śrīmad-Bhāgavatam*. Thus the factual propounder of Vedānta philosophy is a Kṛṣṇa conscious person who always engages in reading and understanding the *Bhagavad-gītā* and *Śrīmad-Bhāgavatam* and teaching the purport of these books to the entire world. The Māyāvādīs are very proud of having monopolized the Vedānta philosophy, but devotees have their own commentaries on Vedānta such as *Śrīmad-Bhāgavatam* and others written by the ācāryas. The commentary of the Gauḍīya Vaiṣṇavas is the Govinda-bhāṣya.



The Māyāvādīs' accusation that devotees do not study Vedānta is false. They do not know that chanting, dancing and preaching the principles of *Śrīmad-Bhāgavatam*, called bhāgavata-dharma, are the same as studying Vedānta. Since they think that reading Vedānta philosophy is the only function of a sannyāsī and they did not find Caitanya Mahāprabhu engaged in such direct study, they criticized the Lord. Śrīpāda Śaṅkarācārya has given special stress to the study of Vedānta philosophy: vedānta-vākyeṣu sadā ramantaḥ kaupīnavantaḥ khalu bhāgyavantaḥ. "A sannyāsī, accepting the renounced order very strictly and wearing nothing more than a loincloth, should always enjoy the philosophical statements in the *Vedānta-sūtra*. Such a person in the renounced order is to be considered very fortunate." The Māyāvādīs in Vārāṇasī blasphemed Lord Caitanya because His behavior did not follow these principles. Lord Caitanya, however, bestowed His mercy upon these Māyāvādī sannyāsīs and delivered them by means of His Vedānta discourses with Prakāśānanda Sarasvatī and Sārvabhauma Bhaṭṭācārya.





TEXT 42





mūrkha sannyāsī nija-dharma nāhi jane



bhāvuka ha-iyā phere bhāvukera sane



SYNONYMS



*mūrkha*-illiterate; *sannyāsī*-one in the renounced order of life; *nija*-dharma-own duty; *nāhi*-does not; *jāne*-know; *bhāvuka*-in ecstasy; *ha*-iyā-becoming; *phere*-wanders; *bhāvukera*-with another ecstatic person; *sane*-with.



TRANSLATION



"This Caitanya Mahāprabhu is an illiterate sannyāsī and therefore does not know His real function. Guided only by His sentiments, He wanders about in the company of other sentimentalists."



PURPORT



Foolish Māyāvādīs, not knowing that the Kṛṣṇa consciousness movement is based on a solid philosophy of transcendental science, superficially conclude that those who dance and chant do not have philosophical knowledge. Those who are Kṛṣṇa conscious actually have full knowledge of the essence of Vedānta philosophy, for they study the real commentary on the Vedānta philosophy, *Śrīmad-Bhāgavatam*, and follow the actual words of the Supreme Personality of Godhead as found in *Bhagavad-gītā As It Is*. After understanding the Bhāgavata philosophy, or bhāgavata-dharma, they become fully spiritually conscious or Kṛṣṇa conscious, and therefore their chanting and dancing is not material but is on the spiritual platform. Although everyone admires the ecstatic chanting and dancing of the devotees, who are therefore popularly known as "the Hare Kṛṣṇa people," Māyāvādīs cannot appreciate these activities because of their poor fund of knowledge.





TEXT 43





e saba śuniyā prabhu hāse mane mane



upekṣā kariyā kāro nā kaila sambhāṣaṇe



SYNONYMS



*e saba*-all these; *śuniyā*-after hearing; *prabhu*-the Lord; *hāse*-smiled; *mane mane*-within His mind; *upekṣā*-rejection; *kariyā*-doing so; *kāro*-with anyone; *na*-did not; *kaila*-make; *sambhāṣaṇe*-conversation.



TRANSLATION



Hearing all this blasphemy, Lord Caitanya Mahāprabhu merely smiled to Himself, rejected all these accusations and did not talk with the Māyāvādīs.



PURPORT



As Kṛṣṇa conscious devotees, we do not like to converse with Māyāvādī philosophers simply to waste valuable time, but whenever there is an opportunity we impress our philosophy upon them with great vigor and success.





TEXT 44





upekṣā kariyā kaila mathurā gamana



mathurā dekhiyā punaḥ kaila āgamana



SYNONYMS



*upekṣā*-neglecting them; *kariyā*-doing so; *kaila*-did; *mathurā*-the town named Mathurā; *gamana*-traveling; *mathurā*-Mathurā; *dekhiyā*-after seeing it; *punaḥ*-again; *kaila āgamana*-came back.



TRANSLATION



Thus neglecting the blasphemy of the Vārāṇasī Māyāvādīs, Lord Caitanya Mahāprabhu proceeded to Mathurā, and after visiting Mathurā He returned to meet the situation.



PURPORT



Lord Caitanya Mahāprabhu did not talk with the Māyāvādī philosophers when He first visited Vārāṇasī, but He returned there from Mathurā to convince them of the real purpose of Vedānta.





TEXT 45





kāśīte lekhaka śūdra-śrīcandraśekhara



tāṅra ghare rahilā prabhu svatantra īśvara



SYNONYMS



*kāśīte*-in Vārāṇasī; *lekhaka*-writer; *śūdra*-born of a śūdra family; *śrī-candraśekhara*-of the name Candraśekhara; *tāṅra ghare*-in his house; *rahilā*-remained; *prabhu*-the Lord; *svatantra*-independent; *īśvara*-the supreme controller.



TRANSLATION



This time Lord Caitanya stayed at the house of Candraśekhara, although he was regarded as a śūdra or kāyastha, for the Lord, as the Supreme Personality of Godhead, is completely independent.



PURPORT



Lord Caitanya stayed at the house of Candraśekhara, a clerk, although a sannyāsī is not supposed to reside in a śūdra's house. Five hundred years ago, especially in Bengal, it was the system that persons who were born in the families of brāhmaṇas were accepted as brāhmaṇas, and all those who took birth in other families-even the higher castes, namely, the kṣatriyas and vaiśyas-were considered śūdra non-brāhmaṇas. Therefore although Śrī Candraśekhara was a clerk from a kāyastha family in upper India, he was considered a śūdra. Similarly, vaiśyas, especially those of the suvarṇa-vaṇik community, were accepted as śūdras in Bengal, and even the vaidyas, who were generally physicians, were also considered śūdras. Lord Caitanya Mahāprabhu, however, did not accept this artificial principle, which was introduced in society by self-interested men, and later the kāyasthas, vaidyas and vaṇiks all began to accept the sacred thread, despite objections from the so-called brāhmaṇas.





Before the time of Caitanya Mahāprabhu, the suvarṇa-vaṇik class was condemned by Ballal Sen, who was then the King of Bengal, due to a personal grudge. In Bengal the suvarṇa-vaṇik class are always very rich, for they are bankers and dealers in gold and silver. Therefore, Ballal Sen used to borrow money from a suvarṇa-vaṇik banker. Ballal Sen's bankruptcy later obliged the suvarṇa-vaṇik banker to stop advancing money to him, and thus he became angry and condemned the entire suvarṇa-vaṇik society as belonging to the śūdra community. Ballal Sen tried to induce the brāhmaṇas not to accept the suvarṇa-vaṇiks as followers of the instructions of the *Vedas* under the brahminical directions, but although some brāhmaṇas approved of Ballal Sen's actions, others did not. Thus the brāhmaṇas also became divided amongst themselves, and those who supported the suvarṇa-vaṇik class were rejected from the brāhmaṇa community. At the present day the same biases are still being followed.



There are many Vaiṣṇava families in Bengal whose members, although not actually born brāhmaṇas, act as ācāryas by initiating disciples and offering the sacred thread as enjoined in the Vaiṣṇava tantras. For example, in the families of Ṭhākura Raghunandana Ācārya, Ṭhākura Kṛṣṇadāsa, Navanī Hoḍa and Rasikānanda-deva (a disciple of Śyāmānanda Prabhu), the sacred thread ceremony is performed, as it is for the caste Gosvāmīs, and this system has continued for the past three to four hundred years. Accepting disciples born in brāhmaṇa families, they are bona fide spiritual masters who have the facility to worship the śālagrāma-śilā, which is worshiped with the Deity. As of this writing, śālagrāma-śilā worship has not yet been introduced in our Kṛṣṇa consciousness movement, but soon it will be introduced in all our temples as an essential function of arcana-mārga (Deity worship).





TEXT 46





tapana-miśrera ghare bhikṣā-nirvāhaṇa



sannyāsīra saṅge nāhi māne nimantraṇa



SYNONYMS



*tapana-miśrera*-of Tapana Miśra; *ghare*-in the house; *bhikṣā*-accepting food; *nirvāhaṇa*-regularly executed; *sannyāsīra*-with other Māyāvādī sannyasīs; *saṅge*-in company with them; *nāhi*-never; *māne*-accepted; *nimantraṇa*-invitation.



TRANSLATION



As a matter of principle, Lord Caitanya regularly accepted His food at the house of Tapana Miśra. He never mixed with other sannyāsīs, nor did He accept invitations from them.



PURPORT



This exemplary behavior of Lord Caitanya definitely proves that a Vaiṣṇava sannyāsī cannot accept invitations from Māyāvādī sannyāsīs or intimately mix with them.





TEXT 47





sanātana gosāñi āsi' tāṅhāi mililā



tāṅra śikṣā lāgi' prabhu du-māsa rahilā



SYNONYMS



*sanātana*-of the name Sanātana; *gosāñi*-a great devotee; *āsi'*-coming there; *tāṅhai*-there at Vārāṇasī; *milila*-visited Him; *tāṅra*-His; *śikṣā*-in struction; *lāgi'*-for the matter of; *prabhu*-Lord Caitanya Mahāprabhu; *du*-māsa-two months; *rahilā*-remained there.



TRANSLATION



When Sanātana Gosvāmī came from Bengal, he met Lord Caitanya at the house of Tapana Miśra, where Lord Caitanya remained continuously for two months to teach him devotional service.



PURPORT



Lord Caitanya taught Sanātana Gosvāmī in the line of disciplic succession. Sanātana Gosvāmī was a very learned scholar in Sanskrit and other languages, but until instructed by Lord Caitanya Mahāprabhu he did not write anything about Vaiṣṇava behavior. His very famous book *Hari-bhakti-vilāsa*, which gives directions for Vaiṣṇava candidates, was written completely in compliance with the instructions of Śrī Caitanya Mahāprabhu. In this *Hari-bhakti-vilāsa* Śrī Sanātana Gosvāmī gives definite instructions that by proper initiation by a bona fide spiritual master one can immediately become a brāhmaṇa. In this connection he says:





yathā kāñcanatāṁ yāti kāṁsyaṁ rasa-vidhānataḥ

tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām



"As bell metal is turned to gold when mixed with mercury in an alchemical process, so one who is properly trained and initiated by a bona fide spiritual master immediately becomes a brāhmaṇa." Sometimes those born in brāhmaṇa families protest this, but they have no strong arguments against this principle. By the grace of Kṛṣṇa and His devotee, one's life can change. This is confirmed in Śrīmad-Bhagavatam by the words jahāti bandham and śudhyanti. Jahāti bandham indicates that a living entity is conditioned by a particular type of body. The body is certainly an impediment, but one who associates with a pure devotee and follows his instructions can avoid this impediment and become a regular brāḥmaṇa by initiation under his strict guidance. Śrīla Jīva Gosvāmī states how a non-brāhmaṇa can be turned into a brāhmaṇa by the association of a pure devotee. Prabhaviṣṇave namaḥ: Lord Viṣṇu is so powerful that He can do anything He likes. Therefore it is not difficult for Viṣṇu to change the body of a devotee who is under the guidance of a pure devotee of the Lord.





TEXT 48





tāṅre śikhāilā saba vaiṣṇavera dharma



bhāgavata-ādi śāstrera yata gūḍha marma



SYNONYMS



*tāṅre*-unto him (Sanātana Gosvāmī); *śikhāilā*-the Lord taught him; *saba*-all; *vaiṣṇavera*-of the devotees; *dharma*-regular activities; *bhāgavata-Śrīmad*-Bhāgavatam; *ādi*-beginning with; *śāstrera*-of the revealed scriptures; *yata*-all; *gūḍha*-confidential; *marma*-purpose.



TRANSLATION



On the basis of scriptures like *Śrīmad-Bhāgavatam*, which reveal these confidential directions, Śrī Caitanya Mahāprabhu instructed Sanātana Gosvāmī regarding all the regular activities of a devotee.



PURPORT



In the paramparā system, the instructions taken from the bona fide spiritual master must also be based on revealed Vedic scriptures. One who is in the line of disciplic succession cannot manufacture his own way of behavior. There are many so-called followers of the Vaiṣṇava cult in the line of Caitanya Mahāprabhu who do not scrupulously follow the conclusions of the śāstras, and therefore they are considered to be apa-sampradāya, which means "outside of the sampradāya." Some of these groups are known as āula, bāula, kartābhajā, neḍā, daraveśa, sāṅi sahajiyā, sakhībhekī, smārta, jata-gosāñi, ativāḍī, cūḍādhārī and gaurāṅga-nāgarī. In order to follow strictly the disciplic succession of Lord Caitanya Mahāprabhu, one should not associate with these apasampradāya communities.





One who is not taught by a bona fide spiritual master cannot understand the Vedic literature. To emphasize this point, Lord Kṛṣṇa, while instructing Arjuna, clearly said that it was because Arjuna was His devotee and confidential friend that he could understand the mystery of the *Bhagavad-gītā*. It is to be concluded, therefore, that one who wants to understand the mystery of revealed scriptures must approach a bona fide spiritual master, hear from him very submissively and render service to him. Then the import of the scriptures will be revealed. It is stated in the *Vedas* (Śvetāśvatara Upaniṣad 6.23):



yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ



"The real import of the scriptures is revealed to one who has unflinching faith in both the Supreme Personality of Godhead and the spiritual master." Śrīla Narottama dāsa Ṭhākura advises, sādhu-śāstra-guru-vākya, hṛdaye kariyā aikya. The meaning of this instruction is that one must consider the instructions of the sādhu, the revealed scriptures and the spiritual master in order to understand the real purpose of spiritual life. Neither a sādhu (saintly person or Vaiṣṇava) nor a bona fide spiritual master says anything that is beyond the scope of the sanction of the revealed scriptures. Thus the statements of the revealed scriptures correspond to those of the bona fide spiritual master and saintly persons. One must therefore act with reference to these three important sources of understanding.





TEXT 49





itimadhye candraśekhara, miśra-tapana



duḥkhī hañā prabhu-pāya kaila nivedana



SYNONYMS



*iti-madhye*-in the meantime; *candraśekhara*-the clerk of the name Candraśekhara; *miśra*-tapana-as well as Tapana Miśra; *duḥkhī hañā*-becoming very unhappy; *prabhu*-pāya-at the lotus feet of the Lord; *kaila*-made; *nivedana*-an appeal.



TRANSLATION



While Lord Caitanya Mahāprabhu was instructing Sanātana Gosvāmī, both Candraśekhara and Tapana Miśra became very unhappy. Therefore they submitted an appeal unto the lotus feet of the Lord.





TEXT 50





kateka śuniba prabhu tomāra nindana



nā pāri sahite, ebe chāḍiba jīvana



SYNONYMS



*kateka*-how much; *śuniba*-shall we hear; *prabhu*-O Lord; *tomāra*-Your; *nindana*-blasphemy; *nā pāri*-we are not able; *sahite*-to tolerate; *ebe*-now; *chāḍiba*-give up; *jīvana*-life.



TRANSLATION



"How long can we tolerate the blasphemy of Your critics against Your conduct? We should give up our lives rather than hear such blasphemy.



PURPORT



One of the most important instructions by Śrī Caitanya Mahāprabhu regarding regular Vaiṣṇava behavior is that a Vaiṣṇava should be tolerant like a tree and submissive like grass.





tṛṇād api sunīcena

taror iva sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ



"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." Nevertheless, the author of these instructions, Lord Caitanya Mahāprabhu, did not tolerate the misbehavior of Jagāi and Mādhāi. When they harmed Lord Nityānanda Prabhu, He immediately became angry and wanted to kill them, and it was only by the mercy of Lord Nityānanda Prabhu that they were saved. One should be very meek and humble in his personal transactions, and if insulted a Vaiṣṇava should be tolerant and not angry. But if there is blasphemy against one's guru or another Vaiṣṇava, one should be as angry as fire. This was exhibited by Lord Caitanya Mahāprabhu. One should not tolerate blasphemy against a Vaiṣṇava but should immediately take one of three actions. If someone blasphemes a Vaiṣṇava, one should stop him with arguments and higher reason. If one is not expert enough to do this he should give up his life on the spot, and if he cannot do this, he must go away. While Caitanya Mahāprabhu was in Benares or Kāśī, the Māyāvādī sannyāsīs blasphemed Him in many ways because although He was a sannyāsī He was indulging in chanting and dancing. Tapana Miśra and Candraśekhara heard this criticism, and it was intolerable for them because they were great devotees of Lord Caitanya. They could not stop it, however, and therefore they appealed to Lord Caitanya Mahāprabhu because this blasphemy was so intolerable that they had decided to give up their lives.





TEXT 51





tomāre nindaye yata sannyāsīra gaṇa



śunite nā pāri, phāṭe hṛdaya-śravaṇa



SYNONYMS



*tomāre*-unto You; *nindaye*-blasphemes; *yata*-all; *sannyāsīra gaṇa*-the Māyāvādī sannyāsīs; *śunite*-to hear; *nā*-cannot; *pāri*-tolerate; *phāṭe*-it breaks; *hṛdaya*-our hearts; *śravaṇa*-while hearing such blasphemy.



TRANSLATION



"The Māyāvādī sannyāsīs are all criticizing Your Holiness. We cannot tolerate hearing such criticism, for this blasphemy breaks our hearts."



PURPORT



This is a manifestation of real love for Kṛṣṇa and Lord Caitanya Mahāprabhu. There are three categories of Vaiṣṇavas: kaniṣṭha-adhikārīs, madhyama-adhikārīs and uttama-adhikārīs. The kaniṣṭha-adhikārī, or the devotee in the lowest stage of Vaiṣṇava life, has firm faith but is not familiar with the conclusions of the śāstras. The devotee in the second stage, the madhyama-adhikārī, is completely aware of the śāstric conclusion and has firm faith in his guru and the Lord. He, therefore, avoiding nondevotees, preaches to the innocent. However, the mahā-bhāgavata or uttama-adhikārī, the devotee in the highest stage of devotional life, does not see anyone as being against the Vaiṣṇava principles, for he regards everyone as a Vaiṣṇava but himself. This is the essence of Caitanya Mahāprabhu's instruction that one be more tolerant than a tree and think oneself lower than the straw in the street (tṛṇād api su-nīcena taror iva sahiṣṇunā). However, even if a devotee is in the uttama-bhāgavata status he must come down to the second status of life, madhyama-adhikārī, to be a preacher, for a preacher should not tolerate blasphemy against another Vaiṣṇava. Although a kaniṣṭha-adhikārī also cannot tolerate such blasphemy, he is not competent to stop it by citing śāstric evidences. Therefore Tapana Miśra and Candraśekhara are understood to be kaniṣṭha-adhikārīs because they could not refute the arguments of the sannyāsīs in Benares. They appealed to Lord Caitanya Mahāprabhu to take action, for they felt that they could not tolerate such criticism although they also could not stop it.





TEXT 52





ihā śuni rahe prabhu īṣat hāsiyā



sei kāle eka vipra milila āsiyā



SYNONYMS



*ihā*-this; *śuni*-hearing; *rahe*-remained; *prabhu*-Lord Caitanya Mahāprabhu; *īṣat*-slightly; *hāsiyā*-smiling; *sei kāle*-at that time; *eka*-one; *vipra*-brāhmaṇa; *milila*-met; *āsiyā*-coming there.



TRANSLATION



While Tapana Miśra and Candraśekhara were thus talking with Śrī Caitanya Mahāprabhu, He only smiled slightly and remained silent. At that time a brāhmaṇa came there to meet the Lord.



PURPORT



Because the blasphemy was cast against Śrī Caitanya Mahāprabhu Himself, He did not feel sorry, and therefore He was smiling. This is ideal Vaiṣṇava behavior. One should not become angry upon hearing criticism of himself, but if other Vaiṣṇavas are criticized one must be prepared to act as previously suggested. Śrī Caitanya Mahāprabhu was very compassionate for His pure devotees Tapana Miśra and Candraśekhara; therefore by His grace this brāhmaṇa immediately came to Him. By His omnipotency the Lord created this situation for the happiness of His devotees.





TEXT 53





āsi' nivedana kare caraṇe dhariyā



eka vastu māgoṅ, deha prasanna ha-iyā



SYNONYMS



*āsi'*-coming there; *nivedana*-submissive statement; *kare*-made; *caraṇe*-unto the lotus feet; *dhariyā*-capturing; *eka*-one; *vastu*-thing; *māgoṅ*-beg from You; *deha*-kindly give it to me; *prasanna*-being pleased; *ha*-iyā-becoming so.



TRANSLATION



The brāhmaṇa immediately fell at the lotus feet of Caitanya Mahāprabhu and requested Him to accept his proposal in a joyful mood.



PURPORT



The Vedic injunctions state, tad viddhi praṇipātena paripraśnena sevayā: one must approach a superior authority in humbleness (Bg. 4.34). One cannot challenge a superior authority, but with great submission one can submit his proposal for acceptance by the spiritual master or spiritual authorities. Śrī Caitanya Mahāprabhu is an ideal teacher by His personal behavior, and so also are all His disciples. Thus this brāhmaṇa, being purified in association with Caitanya Mahāprabhu, followed these principles in submitting his request to the higher authority. He fell down at the lotus feet of Śrī Caitanya Mahāprabhu and then spoke as follows.





TEXT 54





sakala sannyāsī muñi kainu nimantraṇa



tumi yadi āisa, pūrṇa haya mora mana



SYNONYMS



*sakala*-all; *sannyāsī*-renouncers; *muñi*-I; *kainu*-made; *nimantraṇa*-invited; *tumi*-Your good self; *yadi*-if; *āisa*-come; *pūrṇa*-fulfillment; *haya*-becomes; *mora*-my; *mana*-mind.



TRANSLATION



"My dear Lord, I have invited all the sannyāsīs of Benares to my home. My desires will be fulfilled if You also accept my invitation.



PURPORT



This brāhmaṇa knew that Caitanya Mahāprabhu was the only Vaiṣṇava sannyāsī in Benares at that time and all the others were Māyāvādīs. It is the duty of a gṛhastha to sometimes invite sannyāsīs to take food at his home. This gṛhastha-brāhmaṇa wanted to invite all the sannyāsīs to his house, but he also knew that it would be very difficult to induce Lord Caitanya Mahāprabhu to accept such an invitation because the Māyāvādī sannyāsīs would be present. Therefore he fell down at His feet and fervently appealed to the Lord to be compassionate and grant his request. Thus he humbly submitted his desire.





TEXT 55





nā yāha sannyāsi-goṣṭhī, ihā āmi jāni



more anugraha kara nimantraṇa māni'



SYNONYMS



*nā*-not; *yāha*-You go; *sannyāsi-goṣṭhī*-the association of Māyāvādī sannyāsīs; *ihā*-this; *āmi*-I; *jāni*-know; *more*-unto me; *anugraha*-merciful; *kara*-become; *nimantraṇa*-invitation; *māni'*-accepting.



TRANSLATION



"My dear Lord, I know that You never mix with other sannyāsīs, but please be merciful unto me and accept my invitation.



PURPORT



An ācārya, or great personality of the Vaiṣṇava school, is very strict in his principles, but although he is as hard as a thunderbolt, sometimes he is as soft as a rose. Thus actually he is independent. He follows all the rules and regulations strictly, but sometimes he slackens this policy. It was known that Lord Caitanya never mixed with the Māyāvādī sannyāsīs, yet He conceded to the request of the brāhmaṇa, as stated in the next verse.





TEXT 56





prabhu hāsi' nimantraṇa kaila aṅgīkāra



sannyāsīre kṛpā lāgi' e bhaṅgī tāṅhāra



SYNONYMS



*prabhu*-the Lord; *hāsi'*-smiling; *nimantraṇa*-invitation; *kaila*-made; *aṅgīkāra*-acceptance; *sannyāsīre*-unto the Māyāvādī sannyasīs; *kṛpā*-to show them mercy; *lāgi'*-for the matter of; *e*-this; *bhaṅgī*-gesture; *tāṅhāra*-His.



TRANSLATION



Lord Caitanya smiled and accepted the invitation of the brāhmaṇa. He made this gesture to show His mercy to the Māyāvādī sannyāsīs.



PURPORT



Tapana Miśra and Candraśekhara appealed to the lotus feet of the Lord regarding their grief at the criticism of Him by the sannyāsīs in Benares. Caitanya Mahāprabhu merely smiled, yet He wanted to fulfill the desires of His devotees, and the opportunity came when the brāhmaṇa came to request Him to accept his invitation to be present in the midst of the other sannyāsīs. This coincidence was made possible by the omnipotency of the Lord.





TEXT 57





se vipra jānena prabhu nā yā'na kā'ra ghare



tāṅhāra preraṇāya tāṅre atyāgraha kare



SYNONYMS



*se*-that; *vipra*-brāhmaṇa; *jānena*-knew it; *prabhu*-Lord Caitanya Mahāprabhu; *nā*-never; *yā'na*-goes; *kā'ra*-anyone's; *ghare*-house; *taṅhāra*-His; *preraṇāya*-by inspiration; *tāṅre*-unto Him; *atyāgraha kare*-strongly urging to accept the invitation.



TRANSLATION



57>The brāhmaṇa knew that Lord Caitanya Mahāprabhu never went to anyone else's house, yet due to inspiration from the Lord he earnestly requested Him to accept this invitation.





TEXT 58





āra dine gelā prabhu se vipra-bhavane



dekhilena, vasiyāchena sannyāsīra gaṇe



SYNONYMS



*āra*-next; *dine*-day; *gelā*-went; *prabhu*-the Lord; *se*-that; *vipra*-brāhmaṇa; *bhavane*-in the house of; *dekhilena*-He saw; *vasiyāchena*-there were sitting; *sannyāsīra*-all the sannyāsīs; *gaṇe*-in a group.



TRANSLATION



The next day, when Lord Śrī Caitanya Mahāprabhu went to the house of that brāhmaṇa, He saw all the sannyāsīs of Benares sitting there.





TEXT 59





sabā namaskari' gelā pāda-prakṣālane



pāda prakṣālana kari vasilā sei sthāne



SYNONYMS



*sabā*-to all; *namaskari'*-offering obeisances; *gelā*-went; *pāda*-foot; *prakṣālane*-for washing; *pāda*-foot; *prakṣālana*-washing; *kari*-finishing; *vasilā*-sat down; *sei*-in that; *sthāne*-place.



TRANSLATION



As soon as Śrī Caitanya Mahāprabhu saw the sannyāsīs He immediately offered obeisances, and then He went to wash His feet. After washing His feet, He sat down by the place where He had done so.



PURPORT



By offering His obeisances to the Māyāvādī sannyāsīs, Śrī Caitanya Mahāprabhu very clearly exhibited His humbleness to everyone. Vaiṣṇavas must not be disrespectful to anyone, to say nothing of a sannyāsī. Śrī Caitanya Mahāprabhu teaches, amāninā māna-dena: one should always be respectful to others but should not demand respect for himself. A sannyāsī should always walk barefoot, and therefore when he enters a temple or a society of devotees he should first wash his feet and then sit down in a proper place. In India it is still the prevalent custom that one put his shoes in a specified place and then enter the temple barefoot after washing his feet. Śrī Caitanya Mahāprabhu is an ideal ācārya, and those who follow in His footsteps should practice the methods of devotional life that He teaches us.





TEXT 60





vasiyā karilā kichu aiśvarya prakāśa



mahātejomaya vapu koṭi-sūryābhāsa



SYNONYMS



*vasiyā*-after sitting; *karilā*-exhibited; *kichu*-some; *aiśvarya*-mystic power; *prakāśa*-manifested; *mahā-tejo-maya*-very brilliantly; *vapu*-body; *koṭi*-millions; *sūrya*-sun; *ābhāsa*-reflection.



TRANSLATION



After sitting on the ground, Caitanya Mahāprabhu exhibited His mystic power by manifesting an effulgence as brilliant as the illumination of millions of suns.



PURPORT



Śrī Caitanya Mahāprabhu, as the Supreme Personality of Godhead Kṛṣṇa, is full of all potencies. Therefore it is not remarkable for Him to manifest the illumination of millions of suns. Lord Śrī Kṛṣṇa is known as Yogeśvara, the master of all mystic powers. Śrī Kṛṣṇa Caitanya Mahāprabhu is Lord Kṛṣṇa Himself; therefore He can exhibit any mystic power.





TEXT 61





prabhāve ākarṣila saba sannyāsīra mana



uṭhila sannyāsī saba chāḍiyā āsana



SYNONYMS



*prabhāve*-by such illumination; *ākarṣila*-He attracted; *saba*-all; *sannyāsīra*-the Māyāvādī sannyāsīs; *mana*-mind; *uṭhila*-stood up; *sannyāsī*-all the Māyāvādī sannyāsīs; *saba*-all; *chāḍiyā*-giving up; *āsana*-sitting places.



TRANSLATION



When the sannyāsīs saw the brilliant illumination of the body of Śrī Caitanya Mahāprabhu, their minds were attracted, and they all immediately gave up their sitting places and stood in respect.



PURPORT



To draw the attention of common men, sometimes saintly persons, ācāryas and teachers exhibit extraordinary opulences. This is necessary to attract the attention of fools, but a saintly person should not misuse such power for personal sense gratification like false saints who declare themselves to be God. Even a magician can exhibit extraordinary feats that are not understandable to common men, but this does not mean that the magician is God. It is a most sinful activity to attract attention by exhibiting mystic powers and then to utilize this opportunity to declare oneself to be God. A real saintly person never declares himself to be God but always places himself in the position of a servant of God. For a servant of God there is no need to exhibit mystic powers, and he does not like to do so, but on behalf of the Supreme Personality of Godhead a humble servant of God performs his activities in such a wonderful way that no common man can dare try to act like him. Yet a saintly person never takes credit for such actions because he knows very well that when wonderful things are done on his behalf by the grace of the Supreme Lord, all credit goes to the master and not to the servant.





TEXT 62





prakāśānanda-nāme sarva sannyāsi-pradhāna



prabhuke kahila kichu kariyā sammāna



SYNONYMS



*prakāśānanda*-Prakāśānanda; *nāme*-of the name; *sarva*-all; *sannyāsi*-pradhāna-chief of the Māyāvādī sannyāsīs; *prabhuke*-unto the Lord; *kahila*-said; *kichu*-something; *kariyā*-showing Him; *sammāna*-respect.



TRANSLATION



The leader of all the Māyāvādī sannyāsīs present was named Prakāśānanda Sarasvatī, and after standing up he addressed Lord Caitanya Mahāprabhu as follows with great respect.



PURPORT



As Lord Śrī Caitanya Mahāprabhu showed respect to all the Māyāvādī sannyāsīs, similarly the leader of the Māyāvādī sannyāsīs, Prakāśānanda, also showed his respects to the Lord.





TEXT 63





ihāṅ āisa, ihāṅ āisa, śunaha śrīpāda



apavitra sthāne vaisa, kibā avasāda



SYNONYMS



*ihāṅ āisa*-come here; *ihāṅ āisa*-come here; *śunaha*-kindly hear; *śrīpāda*-Your Holiness; *apavitra*-unholy; *sthāne*-place; *vaisa*-You are sitting; *kibā*-what is that; *avasāda*-lamentation.



TRANSLATION



"Please come here. Please come here, Your Holiness. Why do You sit in that unclean place? What has caused Your lamentation?"



PURPORT



Here is the distinction between Lord Caitanya Mahāprabhu and Prakāśānanda Sarasvatī. In the material world everyone wants to introduce himself as very important and great, but Caitanya Mahāprabhu introduced Himself very humbly and meekly.The Māyāvādīs were sitting in an exalted position, and Caitanya Mahāprabhu sat in a place that was not even clean. Therefore the Māyāvādī sannyāsīs thought that He must have been aggrieved for some reason, and Prakāśānanda Sarasvatī inquired about the cause for His lamentation.





TEXT 64





prabhu kahe,--āmi ha-i hīna-sampradāya



tomā-sabāra sabhāya vasite nā yuyāya



SYNONYMS



*prabhu kahe*-the Lord replied; *āmi*-I; *ha*-i-am; *hīna*-sampradāya-belonging to a lower spiritual school; *tomā-sabāra*-of all of you; *sabhāya*-in the assembly; *vasite*-to sit down; *nā*-never; *yuyāya*-I can dare.



TRANSLATION



The Lord replied: "I belong to a lower order of sannyāsīs. Therefore I do not deserve to sit with you."



PURPORT



Māyāvādī sannyāsīs are always very puffed up because of their knowledge of Sanskrit and because they belong to the Śaṅkara-sampradāya. They are always under the impression that unless one is a brāhmaṇa and a very good Sanskrit scholar, especially in grammar, one cannot accept the renounced order of life or become a preacher. Māyāvādī sannyāsīs always misinterpret all the śāstras with their word jugglery and grammatical compositions, yet Śrīpāda Śaṅkarācārya himself condemned such jugglery of words in the verse prāpte sannihite kāle na hi na hi rakṣati ḍukṛñ karaṇe. Ḍukṛñ refers to suffixes and prefixes in Sanskrit grammar. Śaṅkarācārya warned his disciples that if they concerned themselves only with the principles of grammar, not worshiping Govinda, they were fools who would never be saved. Yet in spite of Śrīpāda Śaṅkarācārya's instructions, foolish Māyāvādī sannyāsīs are always busy juggling words on the basis of strict Sanskrit grammar.





Māyāvādī sannyāsīs are very puffed up if they hold the elevated sannyāsa title Tīrtha, Āśrama or Sarasvatī. Even among Māyāvādīs, those who belong to other sampradāyas and hold other titles, such as Vana, Araṇya or Bhāratī, are considered to be lower-grade sannyāsīs. Śrī Caitanya Mahāprabhu accepted sannyāsa from the Bhāratī-sampradāya, and thus He considered Himself a lower sannyāsī than Prakāśānanda Sarasvatī. To remain distinct from Vaiṣṇava sannyāsīs, the sannyāsīs of the Māyāvādi-sampradāya always think themselves to be situated in a very elevated spiritual order, but Lord Śrī Caitanya Mahāprabhu, in order to teach them how to become humble and meek, accepted Himself as belonging to a lower sampradāya of sannyāsīs. Thus He wanted to point out clearly that a sannyāsī is one who is advanced in spiritual knowledge. One who is advanced in spiritual knowledge should be accepted as occupying a better position than those who lack such knowledge.



The Māyāvādi-sampradāya sannyāsīs are generally known as Vedāntīs, as if Vedānta were their monopoly. Actually, however, Vedāntī refers to a person who perfectly knows Kṛṣṇa. As confirmed in the Bhagavad-gitā, vedaiś ca sarvair aham eva vedyaḥ: "By all the *Vedas* it is Kṛṣṇa who is to be known." (Bg. 15.15) The so-called Māyāvādī Vedāntīs do not know who Kṛṣṇa is; therefore their title of Vedāntī, or "knower of Vedānta philosophy," is simply a pretension. Māyāvādī sannyāsīs always think of themselves as real sannyāsīs and consider sannyāsīs of the Vaiṣṇava order to be brahmacārīs. A brahmacārī is supposed to engage in the service of a sannyāsī and accept him as his guru. Māyāvādī sannyāsīs therefore declare themselves to be not only gurus but jagad-gurus, or the spiritual masters of the entire world, although, of course, they cannot see the entire world. Sometimes they dress gorgeously and travel on the backs of elephants in processions, and thus they are always puffed up, accepting themselves as jagad-gurus. Śrīla Rūpa Gosvāmī, however, has explained that jagad-guru properly refers to one who is the controller of his tongue, mind, words, belly, genitals and anger. Pṛthivīṁ sa śiṣyāt: such a jagad-guru is completely fit to make disciples all over the world. Due to false prestige, Māyāvādī sannyāsīs who do not have these qualifications sometimes harass and blaspheme a Vaiṣṇava sannyāsī who humbly engages in the service of the Lord.





TEXT 65





āpane prakāśānanda hātete dhariyā



vasāilā sabhā-madhye sammāna kariyā



SYNONYMS



*āpane*-personally; *prakāśānanda*-Prakāśānanda; *hātete*-by His hand; *dhariyā*-capturing; *vasāilā*-made Him sit; *sabhā-madhye*-in the assembly of; *sammāna*-with great respect; *kariyā*-offering Him.



TRANSLATION



Prakāśānanda Sarasvatī, however, caught Śrī Caitanya Mahāprabhu personally by the hand and seated Him with great respect in the midst of the assembly.



PURPORT



The respectful behavior of Prakāśānanda Sarasvatī toward Śrī Caitanya Mahāprabhu is very much to be appreciated. Such behavior is calculated to be ajñāta-sukṛti, or pious activities that one executes unknowingly. Thus Śrī Caitanya Mahāprabhu very tactfully gave Prakāśānanda Sarasvatī an opportunity to advance in ajñāta-sukṛti so that in the future he might actually become a Vaiṣṇava sannyāsī.





TEXT 66





puchila, tomāra nāma 'śrī-kṛṣṇa-caitanya'



keśava-bhāratīra śiṣya, tāte tumi dhanya



SYNONYMS



*puchila*-inquired; *tomāra*-Your; *nāma*-name; *śrī-kṛṣṇa-caitanya*-the name Śrī Kṛṣṇa Caitanya; *keśava-bhāratīra śiṣya*-You are a disciple of Keśava Bhāratī; *tāte*-in that connection; *tumi*-You are; *dhanya*-glorious.



TRANSLATION



Prakāśānanda Sarasvatī then said: "I understand that Your name is Śrī Kṛṣṇa Caitanya. You are a disciple of Śrī Keśava Bhāratī, and therefore You are glorious.





TEXT 67





sāmpradāyika sannyāsī tumi, raha ei grāme



ki kāraṇe āmā-sabāra nā kara darśane



SYNONYMS



*sāmpradāyika*-of the community; *sannyāsī*-Māyāvādī sannyāsi; *tumi*-You are; *raha*-live; *ei*-this; *grāme*-in Vārāṇasī; *ki kāraṇe*-for what reason; *āmā*-sabāra-with us; *nā*-do not; *kara*-endeavor; *darśane*-to mix.



TRANSLATION



"You belong to our Śaṅkara-sampradāya and live in our village, Vārāṇasī. Why then do You not associate with us? Why is it that You avoid even seeing us?



PURPORT



A Vaiṣṇava sannyāsī or a Vaiṣṇava in the second stage of advancement in spiritual knowledge can understand four principles-namely, the Supreme Personality of Godhead, the devotees, the innocent and the jealous-and he behaves differently with each. He tries to increase his love for Godhead, make friendship with devotees and preach Kṛṣṇa consciousness among the innocent, but he avoids the jealous who are envious of the Kṛṣṇa consciousness movement. Lord Caitanya Mahāprabhu Himself exemplified such behavior, and this is why Prakāśānanda Sarasvatī inquired why He did not associate or even talk with them. Caitanya Mahāprabhu confirmed by example that a preacher of the Kṛṣṇa consciousness movement generally should not waste his time talking with Māyāvādī sannyāsīs, but when there are arguments on the basis of śāstra, a Vaiṣṇava must come forward to talk and defeat them in philosophy.





According to Māyāvādī sannyāsīs, only one who takes sannyāsa in the disciplic succession from Śaṅkarācārya is a Vedic sannyāsī. Sometimes it is challenged that the sannyāsīs who are preaching in the Kṛṣṇa consciousness movement are not genuine because they do not belong to brāhmaṇa families, for Māyāvādīs do not offer sannyāsa to one who does not belong to a brāḥmaṇa family by birth. Unfortunately, however, they do not know that at present everyone is born a śūdra (kalau śūdra-sambhavaḥ). It is to be understood that there are no brāhmaṇas in this age because those who claim to be brāḥmaṇas simply on the basis of birthright do not have the brahminical qualifications. However, even if one is born in a non-brāhmaṇa family, if he has the brahminical qualifications he should be accepted as a brāhmaṇa, as confirmed by Śrīla Nārada Muni and the great saint Śrīdhara Svāmī. This is also stated in *Śrīmad-Bhāgavatam*. Both Nārada and Śrīdhara Svāmī completely agree that one cannot be a brāhmaṇa by birthright but must possess the qualities of a brāhmaṇa. Thus in our Kṛṣṇa consciousness movement we never offer the sannyāsa order to a person whom we do not find to be qualified in terms of the prescribed brahminical principles. Although it is a fact that unless one is a brāhmaṇa he cannot become a sannyāsī, it is not a valid principle that an unqualified man who is born in a brāhmaṇa family is a brāhmaṇa whereas a brahminically qualified person born in a non-brāhmaṇa family cannot be accepted. The Kṛṣṇa consciousness movement strictly follows the injunctions of *Śrīmad-Bhāgavatam*, avoiding misleading heresy and manufactured conclusions.





TEXT 68





sannyāsī ha-iyā kara nartana-gāyana



bhāvuka saba saṅge lañā kara saṅkīrtana



SYNONYMS



*sannyāsī*-the renounced order of life; *ha*-iyā-accepting; *kara*-You do; *nartana*-gāyana-dancing and chanting; *bhāvuka*-fanatics; *saba*-all; *saṅge*-in Your company; *lañā*-accepting them; *kara*-You do; *saṅkīrtana*-chanting of the holy name of the Lord.



TRANSLATION



"You are a sannyāsī. Why then do You indulge in chanting and dancing, engaging in Your saṅkīrtana movement in the company of fanatics?



PURPORT



This is a challenge by Prakāśānanda Sarasvatī to Śrī Caitanya Mahāprabhu. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya that Śrī Caitanya Mahāprabhu, who is the object of Vedānta philosophical research, has very kindly determined who is an appropriate candidate for study of Vedānta philosophy. The first qualification of such a candidate is expressed by Śrī Caitanya Mahāprabhu in His Śikṣāṣṭaka:





tṛṇād api sunīcena

taror iva sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ



This statement indicates that one can hear or speak about Vedānta philosophy through the disciplic succession. One must be very humble and meek, more tolerant than a tree and more humble than the grass. One should not claim respect for himself but should be prepared to give all respect to others. One must have these qualifications to be eligible to understand Vedic knowledge.





TEXT 69





vedānta-paṭhana, dhyāna,--sannyāsīra dharma



tāhā chāḍi' kara kene bhāvukera karma



SYNONYMS



*vedānta*-paṭhana-studying Vedānta philosophy; *dhyāna*-meditation; *sannyāsīra*-of a sannyāsi; *dharma*-duties; *tāhā chāḍi'*-giving them up; *kara*-You do; *kene*-why; *bhāvukera*-of the fanatics; *karma*-activities.



TRANSLATION



"Meditation and the study of Vedānta are the sole duties of a sannyāsī. Why do You abandon these to dance with fanatics?



PURPORT



As explained in regard to verse 41, Māyāvādī sannyāsīs do not approve of chanting and dancing. Prakāśānanda Sarasvatī, like Sārvabhauma Bhaṭṭācārya, misunderstood Śrī Caitanya Mahāprabhu to be a misled young sannyāsī, and therefore he asked Him why He indulged in the association of fanatics instead of executing the duty of a sannyāsī.





TEXT 70





prabhāve dekhiye tomā sākṣāt nārāyaṇa



hīnācāra kara kene, ithe ki kāraṇa



SYNONYMS



*prabhāve*-in Your opulence; *dekhiye*-I see; *tomā*-You; *sākṣāt*-directly; *nārāyaṇa*-the Supreme Personality of Godhead; *hīna-ācāra*-lower-class behavior; *kara*-You do; *kene*-why; *ithe*-in this; *ki*-what is; *kāraṇa*-reason.



TRANSLATION



"You look as brilliant as if You were Nārāyaṇa Himself. Will You kindly explain the reason that You have adopted the behavior of lower-class people?"



PURPORT



Due to renunciation, Vedānta study, meditation and the strict regulative principles of their daily routine, Māyāvādī sannyāsīs are certainly in a position to execute pious activities. Thus Prakāśānanda Sarasvatī, on account of his piety, could understand that Caitanya Mahāprabhu was not an ordinary person but the Supreme Personality of Godhead. Sākṣāt nārāyaṇa: he considered Him to be Nārāyaṇa Himself. Māyāvādī sannyāsīs address one another as Nārāyaṇa because they think that they are all going to be Nārāyaṇa or merge with Nārāyaṇa in the next life. Prakāśānanda Sarasvatī appreciated that Caitanya Mahāprabhu had already directly become Nārāyaṇa and did not need to wait until His next life. One difference between the Vaiṣṇava and Māyāvādī philosophies is that Māyāvādī philosophers think that after giving up their bodies they are going to become Nārāyaṇa by merging with His body, whereas Vaiṣṇava philosophers understand that after the body dies they are going to have a transcendental, spiritual body in which to associate with Nārāyaṇa.





TEXT 71





prabhu kahe--śuna, śrīpāda, ihāra kāraṇa



guru more mūrkha dekhi' karila śāsana



SYNONYMS



*prabhu kahe*-the Lord replied; *śuna*-kindly hear; *śrīpāda*-Your Holiness; *ihāra*-of this; *kāraṇa*-reason; *guru*-My spiritual master; *more*-Me; *mūrkha*-fool; *dekhi'*-understanding; *karila*-he did; *śāsana*-chastisement.



TRANSLATION



Śrī Caitanya Mahāprabhu replied to Prakāśānanda Sarasvatī, "My dear sir, kindly hear the reason. My spiritual master considered Me a fool, and therefore he chastised Me.



PURPORT



When Prakāśānanda Sarasvatī inquired from Lord Caitanya Mahāprabhu why He neither studied Vedānta nor performed meditation, Lord Caitanya presented Himself as a number one fool in order to indicate that the present age, Kali-yuga, is an age of fools and rascals in which it is not possible to obtain perfection simply by reading Vedānta philosophy and meditating. The śāstras strongly recommend:.





harer nāma harer nāma

harer nāmaiva kevalam

kalau nāsty eva nāsty eva

nāsty eva gatir anyathā



"In this age of quarrel and hypocrisy the only means of deliverance is the chanting of the holy names of the Lord. There is no other way. There is no other way. There is no other way." People in general in Kali-yuga are so fallen that it is not possible for them to obtain perfection simply by studying the *Vedānta-sūtra*. One should therefore seriously take to the constant chanting of the holy name of the Lord.





TEXT 72





mūrkha tumi, tomāra nāhika vedāntādhikāra



'kṛṣṇa-mantra' japa sadā,--ei mantra-sāra



SYNONYMS



*mūrkha tumi*-You are a fool; *tomāra*-Your; *nāhika*-there is not; *vedānta*-Vedānta philosophy; *adhikāra*-qualification to study; *kṛṣṇa-mantra*-the hymn of Kṛṣṇa (Hare Kṛṣṇa); *japa*-chant; *sadā*-always; *ei*-this; *mantra*-hymn; *sāra*-essence of all Vedic knowledge.



TRANSLATION



" 'You are a fool,' he said. 'You are not qualified to study Vedānta philosophy, and therefore You must always chant the holy name of Kṛṣṇa. This is the essence of all mantras, or Vedic hymns.



PURPORT



Śrī Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja comments in this connection, "One can become perfectly successful in the mission of his life if he acts exactly according to the words he hears from the mouth of his spiritual master." This acceptance of the words of the spiritual master is called śrauta-vākya, which indicates that the disciple must carry out the spiritual master's instructions without deviation. Śrīla Viśvanātha Cakravartī Ṭhākura remarks in this connection that a disciple must accept the words of his spiritual master as his life and soul. Śrī Caitanya Mahāprabhu here confirms this by saying that since His spiritual master ordered Him only to chant the holy name of Kṛṣṇa, He always chanted the Hare Kṛṣṇa mahā-mantra according to this direction ('kṛṣṇa-mantra' japa sadā,-ei mantra-sāra).





Kṛṣṇa is the origin of everything. Therefore when a person is fully Kṛṣṇa conscious it is to be understood that his relationship with Kṛṣṇa has been fully confirmed. Lacking Kṛṣṇa consciousness, one is only partially related with Kṛṣṇa and is therefore not in his constitutional position. Although Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead Kṛṣṇa, the spiritual master of the entire universe, He nevertheless took the position of a disciple in order to teach by example how a devotee should strictly follow the orders of a spiritual master in executing the duty of always chanting the Hare Kṛṣṇa mahā-mantra. One who is very much attracted to the study of Vedānta philosophy must take lessons from Śrī Caitanya Mahāprabhu. In this age, no one is actually competent to study Vedānta, and therefore it is better that one chant the holy name of the Lord, which is the essence of all Vedic knowledge, as Kṛṣṇa Himself confirms in the *Bhagavad-gītā* (15.15):



vedaiś ca sarvair aham eva vedyo

vedānta-kṛd veda-vid eva cāham



"By all the *Vedas*, I am to be known. Indeed, I am the compiler of Vedānta, and I am the knower of the *Vedas*."





Only fools give up the service of the spiritual master and think themselves advanced in spiritual knowledge. In order to check such fools, Caitanya Mahāprabhu Himself presented the perfect example of how to be a disciple. A spiritual master knows very well how to engage each disciple in a particular duty, but if a disciple, thinking himself more advanced than his spiritual master, gives up his orders and acts independently, he checks his own spiritual progress. Every disciple must consider himself completely unaware of the science of Kṛṣṇa and must always be ready to carry out the orders of the spiritual master to become competent in Kṛṣṇa consciousness. A disciple should always remain a fool before his spiritual master. Therefore sometimes pseudospiritualists accept a spiritual master who is not even fit to become a disciple because they want to keep him under their control. This is useless for spiritual realization.



One who imperfectly knows Kṛṣṇa consciousness cannot know Vedānta philosophy. A showy display of Vedānta study without Kṛṣṇa consciousness is a feature of the external energy, māyā, and as long as one is attracted by the inebrieties of this ever-changing material energy, he deviates from devotion to the Supreme Personality of Godhead. An actual follower of Vedānta philosophy is a devotee of Lord Viṣṇu, who is the greatest of the great and the maintainer of the entire universe. Unless one surpasses the field of activities in service to the limited, one cannot reach the unlimited. Knowledge of the unlimited is actual brahma-jñāna, or knowledge of the Supreme. Those who are addicted to fruitive activities and speculative knowledge cannot understand the value of holy name of Lord Kṛṣṇa, which is always completely pure, eternally liberated and full of spiritual bliss. One who has taken shelter of the holy name of the Lord, which is identical with the Lord, does not have to study Vedānta philosophy, for he has already completed all such study.



One who is unfit to chant the holy name of Kṛṣṇa but thinks that the holy name is different from Kṛṣṇa and thus takes shelter of Vedānta study in order to understand Him must be considered a number one fool, as confirmed by Caitanya Mahāprabhu by His personal behavior, and philosophical speculators who want to make Vedānta philosophy an academic career are also considered to be within the material energy. A person who always chants the holy name of the Lord, however, is already beyond the ocean of nescience, and thus even a person born in a low family who engages in chanting the holy name of the Lord is considered to be beyond the study of Vedānta philosophy. In this connection *Śrīmad-Bhāgavatam* (3.33.7) states:



aho bata śva-paco 'to garīyān

yaj-jihvāgre vartate nāma tubhyam

tepus tapas te juhuvuḥ sasnur āryā

brahmānūcur nāma gṛṇanti ye te



"If a person born in a family of dog-eaters takes to the chanting of the holy name of Kṛṣṇa, it is to be understood that in his previous life he must have executed all kinds of austerities and penances and performed all the Vedic yajñas." Another quotation states:





ṛg-vedo 'tha yajur-vedaḥ sāma-vedo 'py atharvaṇaḥ

adhītās tena yenoktaṁ harir ity akṣara-dvayam



"A person who chants the two syllables ha-ri has already studied the four *Vedas*-Sāma, Ṛg, Yajur and Atharva."





Taking advantage of these verses, there are some sahajiyās who, taking everything very cheaply, consider themselves elevated Vaiṣṇavas but do not care even to touch the *Vedānta-sūtra* or Vedānta philosophy. A real Vaiṣṇava should, however, study Vedānta philosophy, but if after studying Vedānta one does not adopt the chanting of the holy name of the Lord, he is no better than a Māyāvādī. Therefore, one should not be a Māyāvādī, yet one should not be unaware of the subject matter of Vedānta philosophy. Indeed, Caitanya Mahāprabhu exhibited His knowledge of Vedānta in His discourses with Prakāśānanda Sarasvatī. Thus it is to be understood that a Vaiṣṇava should be completely conversant with Vedānta philosophy, yet he should not think that studying Vedānta is all in all and therefore be unattached to the chanting of the holy name. A devotee must know the importance of simultaneously understanding Vedānta philosophy and chanting the holy names. If by studying Vedānta one becomes an impersonalist, he has not been able to understand Vedānta. This is confirmed in the *Bhagavad-gītā* (15.15). Vedānta means "the end of knowledge." The ultimate end of knowledge is knowledge of Kṛṣṇa, who is identical with His holy name. Cheap Vaiṣṇavas (sahajiyās) do not care to study the Vedānta philosophy as commented upon by the four ācāryas. In the Gauḍīya-sampradāya there is a Vedānta commentary called the Govinda-bhāṣya, but the sahajiyās consider such commentaries to be untouchable philosophical speculation, and they consider the ācāryas to be mixed devotees. Thus they clear their way to hell.





TEXT 73





kṛṣṇa-mantra haite habe saṁsāra-mocana



kṛṣṇa-nāma haite pābe kṛṣṇera caraṇa



SYNONYMS



*kṛṣṇa-mantra*-the chanting of the Hare Kṛṣṇa mahā-mantra; *haite*-from; *habe*-it will be; *saṁsāra*-material existence; *mocana*-delilverance; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *haite*-from; *pābe*-one will get; *kṛṣṇera*-of Lord Kṛṣṇa; *caraṇa*-lotus feet.



TRANSLATION



"Simply by chanting the holy name of Kṛṣṇa one can obtain freedom from material existence. Indeed, simply by chanting the Hare Kṛṣṇa mantra one will be able to see the lotus feet of the Lord.



PURPORT



In his Anubhāṣya, Śrī Bhaktisiddhānta Sarasvatī Gosvāmī says that the actual effect that will be visible as soon as one achieves transcendental knowledge is that he will immediately become free from the clutches of māyā and fully engage in the service of the Lord. Unless one serves the Supreme Personality of Godhead Mukunda, one cannot become free from fruitive activities under the external energy. However, when one chants the holy name of the Lord offenselessly, one can realize a transcendental position that is completely aloof from the material conception of life. Rendering service to the Lord, a devotee relates to the Supreme Personality of Godhead in one of five relationships-namely, śānta, dāsya, sakhya, vātsalya or mādhurya-and thus he relishes transcendental bliss in that relationship. Such a relationship certainly transcends the body and mind. When one realizes that the holy name of the Lord is identical with the Supreme Person, he becomes completely eligible to chant the holy name of the Lord. Such an ecstatic chanter and dancer must be considered to have a direct relationship with the Lord.





According to the Vedic principles, there are three stages of spiritual advancement, namely, sambandha-jñāna, abhidheya and prayojana. Sambandha-jñāna refers to establishing one's original relationship with the Supreme Personality of Godhead, abhidheya refers to acting according to that constitutional relationship, and prayojana is the ultimate goal of life, which is to develop love of Godhead (premā pum-artho mahān). If one adheres to the regulative principles under the order of the spiritual master, he very easily achieves the ultimate goal of his life. A person who is addicted to the chanting of the Hare Kṛṣṇa mantra very easily gets the opportunity to serve the Supreme Personality of Godhead directly. There is no need for such a person to understand the grammatical jugglery in which Māyāvādī sannyāsīs generally indulge. Śrī Śaṅkarācārya also stressed this point: na hi na hi rakṣati ḍukṛñ karaṇe. "Simply by juggling grammatical suffixes and prefixes one cannot save himself from the clutches of death." The grammatical word jugglers cannot bewilder a devotee who engages in chanting the Hare Kṛṣṇa mahā-mantra. Simply addressing the energy of the Supreme Lord as Hare and the Lord Himself as Kṛṣṇa very soon situates the Lord within the heart of the devotee. By thus addressing Rādhā and Kṛṣṇa, one directly engages in His Lordship's service. The essence of all revealed scriptures and all knowledge is present when one addresses the Lord and His energy by the Hare Kṛṣṇa mantra, for this transcendental vibration can completely liberate a conditioned soul and directly engage him in the service of the Lord.



Śrī Caitanya Mahāprabhu presented Himself as a grand fool, yet He maintained that all the words that He had heard from His spiritual master strictly followed the principles stated by Vyāsadeva in *Śrīmad-Bhāgavatam* (1.7.6).



anarthopaśamaṁ sākṣād

bhakti-yogam adhokṣaje

lokasyājānato vidvāṁś

cakre sātvata-saṁhitām



"The material miseries of a living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyāsadeva compiled this Vedic scripture [*Śrīmad-Bhāgavatam*], which is in relation to the Supreme Truth." One can overcome all misconceptions and entanglement in the material world by practicing bhakti-yoga, and therefore Vyāsadeva, acting on the instruction of Śrī Nārada, has very kindly introduced Śrīmad-Bhagavatam to relieve the conditioned souls from the clutches of māyā. Lord Caitanya's spiritual master instructed Him, therefore, that one must read *Śrīmad-Bhāgavatam* regularly and with scrutiny to gradually become attached to the chanting of the Hare Kṛṣṇa mahā-mantra.





The holy name and the Lord are identical. One who is completely free from the clutches of māyā can understand this fact. This knowledge, which is achieved by the mercy of the spiritual master, places one on the supreme transcendental platform. Śrī Caitanya Mahāprabhu presented Himself as a fool because prior to accepting the shelter of a spiritual master He could not understand that simply by chanting one can be relieved from all material conditions. But as soon as He became a faithful servant of His spiritual master and followed his instructions, He very easily saw the path of liberation. Śrī Caitanya Mahāprabhu's chanting of the Hare Kṛṣṇa mantra must be understood to be devoid of all offenses. The ten offenses against the holy name are as follows: (1) to blaspheme a devotee of the Lord, (2) to consider the Lord and the demigods to be on the same level or to think that there are many gods, (3) to neglect the orders of the spiritual master, (4) to minimize the authority of scriptures (*Vedas*), (5) to interpret the holy name of God, (6) to commit sins on the strength of chanting, (7) to instruct the glories of the Lord's name to the unfaithful, (8) to compare the chanting of the holy name with material piety, (9) to be inattentive while chanting the holy name, and (10) to be attached to material things in spite of chanting the holy name.





TEXT 74





nāma vinu kali-kāle nāhi āra dharma



sarva-mantra-sāra nāma, ei śāstra-marma



SYNONYMS



*nāma*-the holy name; *vinu*-without; *kali-kāle*-in this Age of Kali; *nāhi*-there is none; *āra*-or any alternative; *dharma*-religious principle; *sarva*-all; *mantra*-hymns; *sāra*-essence; *nāma*-the holy name; *ei*-this is; *śāstra*-revealed scriptures; *marma*-purport.



TRANSLATION



" 'In this Age of Kali there is no religious principle other than the chanting of the holy name, which is the essence of all Vedic hymns. This is the purport of all scriptures.'



PURPORT



The principles of the paramparā system were strictly honored in previous ages-Satya-yuga, Tretā-yuga and Dvāpara-yuga-but in the present age, Kali-yuga, people neglect the importance of this system of śrauta-paramparā, or receiving knowledge by disciplic succession. In this age, people are prepared to argue that they can understand that which is beyond their limited knowledge and perception through so-called scientific observations and experiments, not knowing that actual truth comes down to man from authorities. This argumentative attitude is against the Vedic principles, and it is very difficult for one who adopts it to understand that the holy name of Kṛṣṇa is as good as Kṛṣṇa Himself. Since Kṛṣṇa and His holy name are identical, the holy name is eternally pure and beyond material contamination. It is the Supreme Personality of Godhead as a transcendental vibration. The holy name is completely different from material sound, as confirmed by Narottama dāsa Ṭhākura: golokera prema-dhana, hari-nāma-saṅkīrtana. The transcendental vibration of hari-nāma-saṅkīrtana is imported from the spiritual world. Thus although materialists who are addicted to experimental knowledge and the so-called "scientific method" cannot place their faith in the chanting of the Hare Kṛṣṇa mahā-mantra, it is a fact that simply by chanting the Hare Kṛṣṇa mantra offenselessly one can be freed from all subtle and gross material conditions. The spiritual world is called Vaikuṇṭha, which means "without anxiety." In the material world everything is full of anxiety (kuṇṭha), whereas in the spiritual world (Vaikuṇṭha) everything is free from anxiety. Therefore those who are afflicted by a combination of anxieties cannot understand the Hare Kṛṣṇa mantra, which is free from all anxiety. In the present age the vibration of the Hare Kṛṣṇa mahā-mantra is the only process that is in a transcendental position, beyond material contamination. Since the holy name can deliver a conditioned soul, it is explained here to be sarva-mantra-sāra, the essence of all Vedic hymns.





A name that represents an object of this material world may be subjected to arguments and experimental knowledge, but in the absolute world a name and its owner, the fame and the famous, are identical, and similarly the qualities, pastimes and everything else pertaining to the Absolute are also absolute. Although Māyāvādīs profess monism, they differentiate between the holy name of the Supreme Lord and the Lord Himself. For this offense of nāmāparādha they gradually glide down from their exalted position of brahma-jñāna, as confirmed in *Śrīmad-Bhāgavatam* (10.2.32):



āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ



Although by severe austerities they rise to the exalted position of brahma-jñāna, they nevertheless fall down due to imperfect knowledge of the Absolute Truth. Although they profess to understand the Vedic mantra sarvaṁ khalv idaṁ brahma (Chāndogya Upaniṣad 3.14.1), which means "Everything is brahman," they are unable to understand that the holy name is also brahman. If they regularly chant the mahā-mantra, however, they can be relieved from this misconception. Unless one properly takes shelter of the holy name, he cannot be relieved from the offensive stage in chanting the holy name.





TEXT 75





eta bali' eka śloka śikhāila more



kaṇṭhe kari' ei śloka kariha vicāre



SYNONYMS



*eta bali'*-saying this; *eka śloka*-one verse; *śikhāila*-taught; *more*-Me; *kaṇṭhe*-in the throat; *kari'*-keeping; *ei*-this; *śloka*-verse; *kariha*-You should do; *vicāre*-in consideration.



TRANSLATION



"After describing the potency of the Hare Kṛṣṇa mahā-mantra, My spiritual master taught Me another verse, advising Me to always keep it within My throat.





TEXT 76





harer nāma harer nāma



harer nāmaiva kevalam



kalau nāsty eva nāsty eva



nāsty eva gatir anyathā



SYNONYMS



*hareḥ nāma*-the holy name of the Lord; *hareḥ nāma*-the holy name of the Lord; *hareḥ nāma*-the holy name of the Lord; *eva*-certainly; *kevalam*-only; *kalau*-in this Age of Kali; *na asti*-there is none; *eva*-certainly; *na asti*-there is none; *eva*-certainly; *na asti*-there is none; *eva*-certainly; *gatiḥ*-progress; *anyathā*-otherwise.



TRANSLATION



" 'For spiritual progress in this Age of Kali, there is no alternative, there is no alternative, there is no alternative to the holy name, the holy name, the holy name of the Lord.'



PURPORT



For progress in spiritual life, the śāstras recommend meditation in Satya-yuga, sacrifice for the satisfaction of Lord Viṣṇu in Tretā-yuga and gorgeous worship of the Lord in the temple in Dvāpara-yuga, but in the Age of Kali one can achieve spiritual progress only by chanting the holy name of the Lord. This is confirmed in various scriptures. In *Śrīmad-Bhāgavatam* there are many references to this fact. In the Twelfth Canto (12.3.51) it is said, kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet: In the Age of Kali there are many faults, for people are subjected to many miserable conditions, yet in this age there is one great benediction-simply by chanting the Hare Kṛṣṇa mantra one can be freed from all material contamination and thus be elevated to the spiritual world. The Nārada-pañcarātra also praises the Hare Kṛṣṇa mahā-mantra as follows:





trayo vedāḥ ṣaḍ-aṅgāni

chandāṁsi vividhāḥ surāḥ

sarvam aṣṭākṣarāntaḥsthaṁ

yac cānyad api vāṅ-mayam

sarva-vedānta-sārārthaḥ

saṁsārārṇava-tāraṇaḥ



"The essence of all Vedic knowledge-comprehending the three kinds of Vedic activity [karma-kāṇḍa, jñāna-kāṇḍa and upāsanā-kāṇḍa], the chandas, or Vedic hymns, and the processes for satisfying the demigods-is included in the eight syllables Hare Kīṣṇa, Hare Kṛṣṇa. This is the reality of all Vedānta. The chanting of the holy name is the only means to cross the ocean of nescience." Similarly, the Kali-santaraṇa Upaniṣad states, "Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-these sixteen names composed of thirty-two syllables are the only means to counteract the evil effects of Kali-yuga. In all the *Vedas* it is seen that to cross the ocean of nescience there is no alternative to the chanting of the holy name." Similarly, Śrī Madhvācārya, while commenting upon the Muṇḍaka Upaniṣad, has said:





dvāparīyair janair viṣṇuḥ

pañcarātrais tu kevalaiḥ

kalau tu nāma-mātreṇa

pūjyate bhagavān hariḥ



"In the Dvāpara-yuga one could satisfy Kṛṣṇa or Viṣṇu only by worshiping Him gorgeously according to the pāñcarātrikī system, but in the Age of Kali one can satisfy and worship the Supreme Personality of Godhead Hari simply by chanting the holy name." In his Bhakti-sandarbha (verse 284), Śrīla Jīva Gosvāmī strongly emphasizes the chanting of the holy name of the Lord as follows:





nanu bhagavan-nāmātmakā eva mantrāḥ, tatra viśeṣeṇa namaḥ-śabdādy-alaṅkṛtāḥ śrī-bhagavatā śrīmad-ṛṣibhiś cāhita-śakti-viśeṣāḥ, śrī-bhagavatā samam ātma-sambandha-viśeṣa-pratipādakāś ca tatra kevalāni śrī-bhagavan-nāmāny api nirapekṣāṇy eva parama-puruṣārtha-phala-paryanta-dāna-samarthāni tato mantreṣu nāmato 'py adhika-sāmarthye labdhe kathaṁ dīkṣādy-apekṣā. ucyate-yady api svarūpato nāsti, tathāpi prāyaḥ svabhāvato dehādi-sambandhena kadarya-śīlānāṁ vikṣipta-cittānāṁ janānāṁ tat-saṅkocī-karaṇāya śrīmad-ṛṣi-prabhṛtibhir atrārcana-mārge kvacit kvacit kācit kācin maryādā sthāpitāsti.



Śrīla Jīva Gosvāmī states that the substance of all the Vedic mantras is the chanting of the holy name of the Lord. Every mantra begins with the prefix nama oṁ and eventually addresses by name the Supreme Personality of Godhead. By the supreme will of the Lord there is a specific potency in each and every mantra chanted by great sages like Nārada Muni and other ṛṣis. Chanting the holy name of the Lord immediately renovates the transcendental relationship of the living being with the Supreme Lord.





To chant the holy name of the Lord, one need not depend upon other paraphernalia, for one can immediately get all the desired results of connecting or linking with the Supreme Personality of Godhead. It may therefore be questioned why there is a necessity for initiation or further spiritual activities in devotional service for one who engages in the chanting of the holy name of the Lord. The answer is that although it is correct that one who fully engages in chanting the holy name need not depend upon the process of initiation, generally a devotee is addicted to many abominable material habits due to material contamination from his previous life. In order to get quick relief from all these contaminations, it is required that one engage in the worship of the Lord in the temple. The worship of the Deity in the temple is essential to reduce one's restlessness due to the contaminations of conditioned life. Thus Nārada, in his pāñcarātrikī-vidhi, and other great sages have sometimes stressed that since every conditioned soul has a bodily concept of life aimed at sense enjoyment, to restrict this sense enjoyment the rules and regulations for worshiping the Deity in the temple are essential. Śrīla Rūpa Gosvāmī has described that the holy name of the Lord can be chanted by liberated souls, but almost all the souls we have to initiate are conditioned. It is advised that one chant the holy name of the Lord without offenses and according to the regulative principles, yet due to their past bad habits they violate these rules and regulations. Thus the regulative principles for worship of the Deity are also simultaneously essential.





TEXT 77





ei ājñā pāñā nāma la-i anukṣaṇa



nāma laite laite mora bhrānta haila mana



SYNONYMS



*ei*-this; *ājñā*-order; *pāñā*-receiving; *nāma*-the holy name; *la*-i-chant; *anukṣaṇa*-always; *nāma*-the holy name; *laite*-accepting; *laite*-accepting; *mora*-My; *bhrānta*-bewilderment; *haila*-taking place; *mana*-in the mind.



TRANSLATION



"Since I received this order from My spiritual master, I always chant the holy name, but I think that by chanting and chanting the holy name I have been bewildered.





TEXT 78





dhairya dharite nāri, hailāma unmatta



hāsi, kāndi, nāci, gāi, yaiche madamatta



SYNONYMS



*dhairya*-patience; *dharite*-capturing; *nāri*-unable to take; *hailāma*-I have become; *unmatta*-mad after it; *hāsi*-laugh; *kāndi*-cry; *nāci*-dance; *gāi*-sing; *yaiche*-as much as; *madamatta*-madman.



TRANSLATION



"While chanting the holy name of the Lord in pure ecstasy, I lose myself, and thus I laugh, cry, dance and sing just like a madman.





TEXT 79





tabe dhairya dhari' mane kariluṅ vicāra



kṛṣṇa-nāme jñānācchanna ha-ila āmāra



SYNONYMS



*tabe*-thereafter; *dhairya*-patience; *dhari'*-accepting; *mane*-in the mind; *kariluṅ*-I did; *vicāra*-consideration; *kṛṣṇa-nāme*-in the holy name of Kṛṣṇa; *jñāna ācchanna*-covering of My knowledge; *ha*-ila-has become; *āmāra*-of Me.



TRANSLATION



"Collecting My patience, therefore, I began to consider that chanting the holy name of Kṛṣṇa had covered all My spiritual knowledge.



PURPORT



Śrī Caitanya Mahāprabhu hints in this verse that to chant the holy name of Kṛṣṇa one does not need to speculate on the philosophical aspects of the science of God, for one automatically becomes ecstatic and without consideration immediately chants, dances, laughs, cries and sings just like a madman.





TEXT 80





pāgala ha-ilāṅ āmi, dhairya nāhi mane



eta cinti' nivediluṅ gurura caraṇe



SYNONYMS



*pāgala*-madman; *ha-ilāṅ*-I have become; *āmi*-I; *dhairya*-patience; *nāhi*-not; *mane*-in the mind; *eta*-thus; *cinti'*-considering; *nivediluṅ*-I submitted; *gurura*-of the spiritual master; *caraṇe*-at his lotus feet.



TRANSLATION



"I saw that I had become mad by chanting the holy name, and I immediately submitted this at the lotus feet of my spiritual master.



PURPORT



Śrī Caitanya Mahāprabhu, as an ideal teacher, shows us how a disciple should deal with his spiritual master. Whenever there is doubt regarding any point, he should refer the matter to his spiritual master for clarification. Śrī Caitanya Mahāprabhu said that while chanting and dancing He had developed the kind of mad ecstasy that is possible only for a liberated soul. Yet even in His liberated position, He referred everything to His spiritual master whenever there were doubts. Thus in any condition, even when liberated, we should never think ourselves independent of the spiritual master, but must refer to him as soon as there is some doubt regarding our progressive spiritual life.





TEXT 81





kibā mantra dilā, gosāñi, kibā tāra bala



japite japite mantra karila pāgala



SYNONYMS



*kibā*-what kind of; *mantra*-hymn; *dilā*-you have given; *gosāñi*-My lord; *kibā*-what is; *tāra*-its; *bala*-strength; *japite*-chanting; *japite*-chanting; *mantra*-the hymn; *karila*-has made Me; *pāgala*-madman.



TRANSLATION



" 'My dear lord, what kind of mantra have you given Me? I have become mad simply by chanting this mahā-mantra!



PURPORT



Śrī Caitanya Mahāprabhu prays in His Śikṣāṣṭaka:





yugāyitaṁ nimeṣeṇa

cakṣuṣā prāvṛṣāyitam

śūnyāyitaṁ jagat sarvaṁ

govinda-viraheṇa me



"O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence." It is the aspiration of a devotee that while he chants the Hare Kṛṣṇa mahā-mantra his eyes will fill with tears, his voice falter and his heart throb. These are good signs in chanting the holy name of the Lord. In ecstasy, one should feel the entire world to be vacant without the presence of Govinda. This is a sign of separation from Govinda. In material life we are all separated from Govinda and are absorbed in material sense gratification. Therefore, when one comes to his senses on the spiritual platform he becomes so eager to meet Govinda that without Govinda the entire world becomes a vacant place.





TEXT 82





hāsāya, nācāya, more karāya krandana



eta śuni' guru hāsi balilā vacana



SYNONYMS



*hāsāya*-it causes Me to laugh; *nācaya*-it causes Me to dance; *more*-unto Me; *karāya*-it causes; *krandana*-crying; *eta*-thus; *śuni'*-hearing; *guru*-My spiritual master; *hāsi*-smiling; *balilā*-said; *vacana*-words.



TRANSLATION



" 'Chanting the holy name in ecstasy causes Me to dance, laugh and cry.' When My spiritual master heard all this, he smiled and then began to speak.



PURPORT



When a disciple very perfectly makes progress in spiritual life, this gladdens the spiritual master, who then also smiles in ecstasy, thinking, "How successful my disciple has become!" He feels so glad that he smiles as he enjoys the progress of the disciple, just as a smiling parent enjoys the activities of a child who is trying to stand up or crawl perfectly.





TEXT 83





kṛṣṇa-nāma-mahā-mantrera ei ta' svabhāva



yei jape, tāra kṛṣṇe upajaye bhāva



SYNONYMS



*kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *mahā-mantrera*-of the supreme hymn; *ei ta'*-this is its; *svabhāva*-nature; *yei*-anyone; *jape*-chants; *tāra*-his; *kṛṣṇe*-unto Kṛṣṇa; *upajaye*-develops; *bhāva*-ecstasy.



TRANSLATION



It is the nature of the Hare Kṛṣṇa mahā-mantra that anyone who chants it immediately develops his loving ecstasy for Kṛṣṇa.



PURPORT



In this verse it is explained that one who chants the Hare Kṛṣṇa mantra develops bhāva, ecstasy, which is the point at which revelation begins. It is the preliminary stage in developing one's original love for God. Lord Kṛṣṇa mentions this bhāva stage in the *Bhagavad-gītā* (10.8):





ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ



"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts."





A neophyte disciple begins by hearing and chanting, associating with devotees and practicing the regulative principles, and thus he vanquishes all of his unwanted bad habits. In this way he develops attachment for Kṛṣṇa and cannot forget Kṛṣṇa even for a moment. Bhāva is almost the successful stage of spiritual life. A sincere student aurally receives the holy name from the spiritual master, and after being initiated he follows the regulative principles given by the spiritual master. When the holy name is properly served in this way, automatically the spiritual nature of the holy name spreads; in other words, the devotee becomes qualified in offenselessly chanting the holy name.



When one is completely fit to chant the holy name in this way, he is eligible to make disciples all over the world, and he actually becomes jagad-guru. Then the entire world, under his influence, begins to chant the holy names of the Hare Kṛṣṇa mahā-mantra. Thus all the disciples of such a spiritual master increase in attachment for Kṛṣṇa, and therefore he sometimes cries, sometimes laughs, sometimes dances and sometimes chants. These symptoms are very prominently manifest in the body of a pure devotee. Sometimes when our students of the Kṛṣṇa consciousness movement chant and dance, even in India people are astonished to see how these foreigners have learned to chant and dance in this ecstatic fashion. As explained by Caitanya Mahāprabhu, however, actually this is not due to practice, for without extra endeavor these symptoms become manifest in anyone who sincerely chants the Hare Kṛṣṇa mahā-mantra.



Many fools, not knowing the transcendental nature of the Hare Kṛṣṇa mahā-mantra, sometimes impede our loudly chanting this mantra, yet one who is actually advanced in the fulfillment of chanting the Hare Kṛṣṇa mahā-mantra induces others to chant also. Kṛṣṇadāsa Kavirāja Gosvāmī explains, kṛṣṇa-śakti vinā nahe tāra pravartana; unless one receives special power of attorney from the Supreme Personality of Godhead, he cannot preach the glories of the Hare Kṛṣṇa mahā-mantra. As devotees propagate the Hare Kṛṣṇa mahā-mantra, the general population of the entire world gets the opportunity to understand the glories of the holy name. While chanting and dancing or hearing the holy name of the Lord, one automatically remembers the Supreme Personality of Godhead, and because there is no difference between the holy name and Kṛṣṇa, the chanter is immediately linked with Kṛṣṇa. Thus connected, a devotee develops his original attitude of service to the Lord. In this attitude of constantly serving Kṛṣṇa, which is called bhāva, he always thinks of Kṛṣṇa in many different ways. One who has attained this bhāva stage is no longer under the clutches of the illusory energy. When other spiritual ingredients, such as trembling, perspiration and tears, are added to this bhāva stage, the devotee gradually attains love of Kṛṣṇa.



The holy name of Kṛṣṇa is called the mahā-mantra. Other mantras mentioned in the Nārada-pañcarātra are known simply as mantras, but the chanting of the holy name of the Lord is called the mahā-mantra.





TEXT 84





kṛṣṇa-viṣayaka premā--parama puruṣārtha



yāra āge tṛṇa-tulya cāri puruṣārtha



SYNONYMS



*kṛṣṇa-viṣayaka*-in the subject of Kṛṣṇa; *premā*-love; *parama*-the highest; *puruṣa*-artha-achievement of the goal of life; *yāra*-whose; *āge*-before; *tṛṇa*-tulya-like the grass in the street; *cāri*-four; *puruṣa*-artha-achievements.



TRANSLATION



" 'Religiosity, economic development, sense gratification and liberation are known as the four goals of life, but before love of Godhead, the fifth and highest goal, these appear as insignificant as straw in the street.



PURPORT



While chanting the holy name of the Lord, one should not desire the material advancements represented by economic development, religiosity, sense gratification and ultimately liberation from the material world. As stated by Caitanya Mahāprabhu, the highest perfection in life is to develop one's love for Kṛṣṇa (premā pum-artho mahān śri-caitanya-mahāprabhor matam idam). When we compare love of Godhead with religiosity, economic development, sense gratification and liberation, we can understand that these achievements may be desirable objectives for bubhukṣus, or those who desire to enjoy this material world, and mumukṣus, or those who desire liberation from it, but they are very insignificant in the eyes of a pure devotee who has developed bhāva, the preliminary stage of love of Godhead.





Dharma (religiosity), artha (economic development), kāma (sense gratification) and mokṣa (liberation) are the four principles of religion that pertain to the material world. Therefore in the beginning of *Śrīmad-Bhāgavatam* it is declared, dharmaḥ projjhita-kaitavo 'tra: cheating religious systems in terms of these four material principles are completely discarded from *Śrīmad-Bhāgavatam*, for *Śrīmad-Bhāgavatam* teaches only how to develop one's dormant love of God. The *Bhagavad-gītā* is the preliminary study of *Śrīmad-Bhāgavatam*, and therefore it ends with the words, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: "Abandon all varieties of religion and just surrender unto Me." (Bg. 18.66) To adopt this means, one should reject all ideas of religiosity, economic development, sense gratification and liberation and fully engage in the service of the Lord, which is transcendental to these four principles. Love of Godhead is the original function of the spirit soul, and it is as eternal as the soul and the Supreme Personality of Godhead. This eternity is called sanātana. When a devotee revives his loving service to the Supreme Personality of Godhead, it should be understood that he has been successful in achieving the desired goal of his life. At that time everything is automatically done by the mercy of the holy name, and the devotee automatically advances in his spiritual progress.





TEXT 85





pañcama puruṣārtha--premānandāmṛta-sindhu



mokṣādi ānanda yāra nahe eka bindu



SYNONYMS



*pañcama*-fifth; *puruṣa*-artha-goal of life; *prema-ānanda*-the spiritual bliss of love of Godhead; *amṛta*-eternal; *sindhu*-ocean; *mokṣa-ādi*-liberation and other principles of religiosity; *ānanda*-pleasures derived from them; *yāra*-whose; *nahe*-never comparable; *eka*-one; *bindu*-drop.



TRANSLATION



" 'For a devotee who has actually developed bhāva, the pleasure derived from dharma, artha, kāma and mokṣa appears like a drop in the presence of the sea.





TEXT 86





kṛṣṇa-nāmera phala--'premā', sarva-śāstre kaya



bhāgye sei premā tomāya karila udaya



SYNONYMS



*kṛṣṇa-nāmera*-of the holy name of the Lord; *phala*-result; *premā*-love of Godhead; *sarva*-in all; *śāstre*-revealed scriptures; *kaya*-describe; *bhāgye*-fortunately; *sei*-that; *premā*-love of Godhead; *tomāya*-Your; *karila*-has done; *udaya*-arisen.



TRANSLATION



" 'The conclusion of all revealed scriptures is that one should awaken his dormant love of Godhead. You are greatly fortunate to have already done so.





TEXT 87





premāra svabhāve kare citta-tanu kṣobha



kṛṣṇera caraṇa-prāptye upajāya lobha



SYNONYMS



*premāra*-out of love of Godhead; *svabhāve*-by nature; *kare*-it induces; *citta*-the consciousness; *tanu*-the body; *kṣobha*-agitated; *kṛṣṇera*-of Lord Kṛṣṇa; *caraṇa*-lotus feet; *prāptye*-to obtain; *upajāya*-it so becomes; *lobha*-aspiration.



TRANSLATION



" 'It is a characteristic of love of Godhead that by nature it induces transcendental symptoms in one's body and makes one more and more greedy to achieve the shelter of the lotus feet of the Lord.





TEXT 88





premāra svabhāve bhakta hāse, kānde, gāya



unmatta ha-iyā nāce, iti-uti dhāya



SYNONYMS



*premāra*-by such love of Godhead; *svabhāve*-by nature; *bhakta*-the devotee; *hāse*-laughs; *kānde*-cries; *gāya*-chants; *unmatta*-mad; *ha*-iyā-becoming; *nāce*-dances; *iti*-here; *uti*-there; *dhāya*-moves.



TRANSLATION



" 'When one actually develops love of Godhead, he naturally sometimes cries, sometimes laughs, sometimes chants and sometimes runs here and there just like a madman.



PURPORT



In this connection Bhaktisiddhānta Sarasvatī Gosvāmī says that sometimes persons who have no love of Godhead at all display ecstatic bodily symptoms. Artificially they sometimes laugh, cry and dance just like madmen, but this cannot help one progress in Kṛṣṇa consciousness. Rather, such artificial agitation of the body is to be given up when one naturally develops the necessary bodily symptoms. Actual blissful life, manifested in genuine spiritual laughing, crying and dancing, is the symptom of real advancement in Kṛṣṇa consciousness, which can be achieved by a person who always voluntarily engages in the transcendental loving service of the Lord. If one who is not yet developed imitates such symptoms artificially, he creates chaos in the spiritual life of human society.





TEXTS 89-90





sveda, kampa, romāñcāśru, gadgada, vaivarṇya



unmāda, viṣāda, dhairya, garva, harṣa, dainya



eta bhāve premā bhaktagaṇere nācāya



kṛṣṇera ānandāmṛta-sāgare bhāsāya



SYNONYMS



*sveda*-perspiration; *kampa*-trembling; *romāñca*-standing of the hairs on the body; *aśru*-tears; *gadgada*-faltering; *vaivarṇya*-changing of bodily color; *unmāda*-madness; *viṣāda*-melancholy; *dhairya*-patience; *garva*-pride; *harṣa*-joyfulness; *dainya*-humbleness; *eta*-in many ways; *bhāve*-in ecstasy; *premā*-love of Godhead; *bhakta*-gaṇere-unto the devotees; *nācāya*-causes to dance; *kṛṣṇera*-of Lord Kṛṣṇa; *ānanda*-transcendental bliss; *amṛta*-nectar; *sāgare*-in the ocean; *bhāsāya*-floats.



TRANSLATION



" 'Perspiration, trembling, standing on end of one's bodily hairs, tears, faltering voice, fading complexion, madness, melancholy, patience, pride, joy and humility-these are various natural symptoms of ecstatic love of Godhead, which causes a devotee to dance and float in an ocean of transcendental bliss while chanting the Hare Kṛṣṇa mantra.



PURPORT



Śrīla Jīva Gosvāmī, in his Prīti-sandarbha (66), explains this stage of love of Godhead: bhagavat-prīti-rūpā vṛttir māyādi-mayī na bhavati. kiṁ tarhi, svarūpa-śakty-ānanda-rūpā, yad-ānanda-parādhīnaḥ śrī-bhagavān apīti. Similarly, in the 69th anuccheda he offers further explanation: tad evaṁ prīter lakṣaṇaṁ citta-dravas tasya ca roma-harṣādikam. kathañcij jāte 'pi citta-drave roma-harṣādike vā na ced āśaya-śuddhis tadāpi na bhakteḥ samyag-āvirbhāva iti jñāpitam. āśaya-śuddhir nāma cānya-tātparya-parityāgaḥ prīti-tātparyaṁ ca. ata evānimittā svābhāvikī ceti tad viśeṣaṇam. Transcendental love of Godhead is not under the jurisdiction of the material energy, for it is the transcendental bliss and pleasure potency of the Supreme Personality of Godhead. Since the Supreme Lord is also under the influence of transcendental bliss, when one comes in touch with such bliss in love of Godhead, one's heart melts, and the symptoms of this are standing of the hairs on end, etc. Sometimes a person thus melts and manifests these transcendental symptoms yet at the same time is not well behaved in his personal transactions.This indicates that he has not yet reached complete perfection in devotional life. In other words, a devotee who dances in ecstasy but after dancing and crying appears to be attracted to material affairs has not yet reached the perfection of devotional service, which is called āśaya-śuddhi, or the perfection of existence. One who attains the perfection of existence is completely averse to material enjoyment and engrossed in transcendental love of Godhead. It is therefore to be concluded that the ecstatic symptoms of āśaya-śuddhi are visible when a devotee's service has no material cause and is purely spiritual in nature. These are characteristics of transcendental love of Godhead, as stated in *Śrīmad-Bhāgavatam* (1.2.6):





sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati



"That religion is best which causes its followers to become ecstatic in love of God that is unmotivated and free from material impediments, for this only can completely satisfy the self."





TEXT 91





bhāla haila, pāile tumi parama-puruṣārtha



tomāra premete āmi hailāṅ kṛtārtha



SYNONYMS



*bhāla haila*-let it be good; *pāile*-You have gotten; *tumi*-You; *parama*-puruṣārtha-superexcellent goal of life; *tomāra*-Your; *premete*-by development in love of Godhead; *āmi*-I; *hailāṅ*-become; *kṛta-artha*-very much obliged.



TRANSLATION



" 'It is very good, my dear child, that You have attained the supreme goal of life by developing love of Godhead. Thus You have pleased me very much, and I am very much obliged to You.



PURPORT



According to revealed scriptures, if a spiritual master can convert even one soul into a perfectly pure devotee, his mission in life is fulfilled. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura always used to say, "Even at the expense of all the properties, temples and maṭhas that I have, if I could convert even one person into a pure devotee, my mission would be fulfilled." It is very difficult, however, to understand the science of Kṛṣṇa, what to speak of developing love of Godhead. Therefore if by the grace of Lord Caitanya and the spiritual master a disciple attains the standard of pure devotional service, the spiritual master is very happy. The spiritual master is not actually happy if the disciple brings him money, but when he sees that a disciple is following the regulative principles and advancing in spiritual life, he is very glad and feels obliged to such an advanced disciple.





TEXT 92





nāca, gāo, bhakta-saṅge kara saṅkīrtana



kṛṣṇa-nāma upadeśi' tāra' sarva-jana



SYNONYMS



*nāca*-go on dancing; *gāo*-chant; *bhakta-saṅge*-in the society of devotees; *kara*-continue; *saṅkīrtana*-chanting of the holy name in assembly; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *upadeśi'*-by instructing; *tāra'*-deliver; *sarva-jana*-all fallen souls.



TRANSLATION



" 'My dear child, continue dancing, chanting and performing saṅkīrtana in association with devotees. Furthermore, go out and preach the value of chanting kṛṣṇa-nāma, for by this process You will be able to deliver all fallen souls.'



PURPORT



It is another ambition of the spiritual master to see his disciples not only chant, dance and follow the regulative principles but also preach the saṅkīrtana movement to others in order to deliver them, for the Kṛṣṇa consciousness movement is based on the principle that one should become as perfect as possible in devotional service oneself and also preach the cult for others' benefit. There are two classes of unalloyed devotees-namely, goṣṭhy-ānandīs and bhajanānandīs. Bhajanānandī refers to one who is satisfied to cultivate devotional service for himself, and goṣṭhy-ānandī is one who is not satisfied simply to become perfect himself but wants to see others also take advantage of the holy name of the Lord and advance in spiritual life. The outstanding example is Prahlāda Mahārāja. When he was offered a benediction by Lord Nṛsiṁhadeva, Prahlāda Mahārāja said:





naivodvije para duratyaya-vaitaraṇyās

tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ

śoce tato vimukha-cetasa indriyārtha-

māyā-sukhāya bharam udvahato vimūḍhān



"My dear Lord, I have no problems and want no benediction from You because I am quite satisfied to chant Your holy name. This is sufficient for me because whenever I chant I immediately merge in an ocean of transcendental bliss. I only lament to see others bereft of Your love. They are rotting in material activities for transient material pleasure and spoiling their lives toiling all day and night simply for sense gratification, with no attachment for love of Godhead. I am simply lamenting for them and devising various plans to deliver them from the clutches of māyā." (Bhāg. 7.9.43)





Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains in his Anubhāṣya, "A person who has attracted the attention of the spiritual master by his sincere service likes to dance and chant with similarly developed Kṛṣṇa conscious devotees. The spiritual master authorizes such a devotee to deliver fallen souls in all parts of the world. Those who are not advanced prefer to chant the Hare Kṛṣṇa mantra in a solitary place." Such activities constitute, in the language of Śrīla Bhaktisiddhānta Sarasvati Ṭhākura, a type of cheating process in the sense that they imitate the activities of exalted personalities like Haridāsa Ṭhākura. One should not attempt to imitate such exalted devotees. Rather, everyone should endeavor to preach the cult of Śrī Caitanya Mahāprabhu in all parts of the world and thus become successful in spiritual life. One who is not very expert in preaching may chant in a secluded place, avoiding bad association, but for one who is actually advanced, preaching and meeting people who are not engaged in devotional service are not disadvantages. A devotee gives the nondevotees his association but is not affected by their misbehavior. Thus by the activities of a pure devotee even those who are bereft of love of Godhead get a chance to become devotees of the Lord one day. In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura advises that one discuss the verse in *Śrīmad-Bhāgavatam* beginning naitat samācarej jātu manasāpi hy anīśvaraḥ (10.33.30), and the following verse in *Bhakti-rasāmṛta-sindhu* (1.2.255):



anāsaktasya viṣayān

yathārham upayuñjataḥ

nirbandhaḥ kṛṣṇa-sambandhe

yuktaṁ vairāgyam ucyate



One should not imitate the activities of great personalities. One should be detached from material enjoyment and should accept everything in connection with Kṛṣṇa's service.





TEXT 93





eta bali' eka śloka śikhāila more



bhāgavatera sāra ei--bale vāre vāre



SYNONYMS



*eta bali'*-saying this; *eka*-one; *śloka*-verse; *śikhāila*-has taught; *more*-unto Me; *bhāgavatera*-of Śrīmad-Bhāgavatam; *sāra*-essence; *ei*-this is; *bale*-he said; *vāre vāre*-again and again.



TRANSLATION



"Saying this, My spiritual master taught Me a verse from *Śrīmad-Bhāgavatam*. It is the essence of all the *Bhāgavatam*'s instructions; therefore he instructed Me on this verse again and again."



PURPORT



This verse from *Śrīmad-Bhāgavatam* (11.2.40) was spoken by Śrī Nārada Muni to Vasudeva to teach him about Bhāgavata-dharma. Vasudeva had already achieved the result of Bhāgavata-dharma because Lord Kṛṣṇa appeared in his house as his son, yet in order to teach others, he desired to hear from Śrī Nārada Muni to be enlightened in the process of Bhāgavata-dharma. This is the humbleness of a great devotee.





TEXT 94





evaṁ-vrataḥ sva-priya-nāma-kīrtyā



jātānurāgo druta-citta uccaiḥ



hasaty atho roditi rauti gāyaty



unmāda-van nṛtyati loka-bāhyaḥ



SYNONYMS



*evam*-vrataḥ-when one thus engages in the vow to chant and dance; *sva*-own; *priya*-very dear; *nāma*-holy name; *kīrtyā*-by chanting; *jāta*-in this way develops; *anurāgaḥ*-attachment; *druta-cittaḥ*-very eagerly; *uccaiḥ*-loudly; *hasati*-laughs; *atho*-also; *roditi*-cries; *rauti*-becomes agitated; *gāyati*-chants; *unmāda*-vat-like a madman; *nṛtyati*-dancing; *loka*-bāhyaḥ-without caring for outsiders.



TRANSLATION



" 'When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders.'





TEXTS 95-96





ei tāṅra vākye āmi dṛḍha viśvāsa dhari'



nirantara kṛṣṇa-nāma saṅkīrtana kari



sei kṛṣṇa-nāma kabhu gāoyāya, nācāya



gāhi, nāci nāhi āmi āpana-icchāya



SYNONYMS



*ei*-this; *tāṅra*-his (My spiritual master's); *vākye*-in the words of; *āmi*-I; *dṛḍha*-firm; *viśvāsa*-faith; *dhari'*-depend; *nirantara*-always; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *saṅkīrtana*-chanting; *kari*-continue; *sei*-that; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *kabhu*-sometimes; *gāoyāya*-causes Me to chant; *nācāya*-causes Me to dance; *gāhi*-by chanting; *nāci*-dancing; *nāhi*-not; *āmi*-Myself; *āpana*-own; *icchāya*-will.



TRANSLATION



"I firmly believe in these words of My spiritual master, and therefore I always chant the holy name of the Lord, alone and in the association of devotees. That holy name of Lord Kṛṣṇa sometimes causes Me to chant and dance, and therefore I chant and dance. Please do not think that I intentionally do it. I do it automatically.



PURPORT



A person who cannot keep his faith in the words of his spiritual master but acts independently never receives the authority to chant the holy name of the Lord. It is said in the *Vedas* (Śvetāśvatara Upaniṣad 6.23):





yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ



"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." This Vedic injunction is very important, and Śrī Caitanya Mahāprabhu supported it by His personal behavior. Believing in the words of His spiritual master, He introduced the saṅkīrtana movement, just as the present Kṛṣṇa consciousness movement was started with belief in the words of our spiritual master. He wanted to preach, we believed in his words and tried somehow or other to fulfill them, and now this movement has become successful all over the world. Therefore faith in the words of the spiritual master and in the Supreme Personality of Godhead is the secret of success. Śrī Caitanya Mahāprabhu never disobeyed the orders of His spiritual master and stopped propagating the saṅkīrtana movement. Śrī Bhaktisiddhānta Sarasvatī Gosvāmī, at the time of his passing away, ordered all his disciples to work conjointly to preach the mission of Caitanya Mahāprabhu all over the world. Later, however, some self-interested, foolish disciples disobeyed his orders. Each one of them wanted to become head of the mission, and they fought in the courts, neglecting the order of the spiritual master, and the entire mission was defeated. We are not proud of this; however, the truth must be explained. We believed in the words of our spiritual master and started in a humble way-in a helpless way-but due to the spiritual force of the order of the supreme authority, this movement has become successful.





It is to be understood that when Śrī Caitanya Mahāprabhu chanted and danced, He did so by the influence of the pleasure potency of the spiritual world. Śrī Caitanya Mahāprabhu never considered the holy name of the Lord to be a material vibration, nor does any pure devotee mistake the chanting of the Hare Kṛṣṇa mantra to be a material musical manifestation. Lord Caitanya never tried to be the master of the holy name; rather He taught us how to be servants of the holy name. If one chants the holy name of the Lord just to make a show, not knowing the secret of success, he may increase his bile secretion, but he will never attain perfection in chanting the holy name. Śrī Caitanya Mahāprabhu presented himself in this way: "I am a great fool and do not have knowledge of right and wrong. In order to understand the real meaning of the *Vedānta-sūtra*, I never followed the explanation of the Śaṅkara-sampradāya or Māyāvādī sannyāsīs. I'm very much afraid of the illogical arguments of the Māyāvādī philosophers. Therefore I think I have no authority regarding their explanations of the *Vedānta-sūtra*. I firmly believe that simply chanting the holy name of the Lord can remove all misconceptions of the material world. I believe that simply by chanting the holy name of the Lord one can attain the shelter of the lotus feet of the Lord. In this age of quarrel and disagreement, the chanting of the holy names is the only way to liberation from the material clutches.



"By chanting the holy name," Lord Caitanya continued, "I became almost mad. However, after inquiring from My spiritual master I have come to the conclusion that instead of striving for achievement in the four principles of religiosity [dharma], economic development [artha], sense gratification [kāma] and liberation [mokṣa], it is better if somehow or other one develops transcendental love of Godhead. That is the greatest success in life. One who has attained love of Godhead chants and dances by his nature, not caring for the public." This stage of life is known as bhāgavata-jīvana, or the life of a devotee.



Śrī Caitanya Mahāprabhu continued, "I never chanted and danced to make an artificial show. I dance and chant because I firmly believe in the words of My spiritual master. Although the Māyāvādī philosophers do not like this chanting and dancing, I nevertheless perform it on the strength of his words. Therefore it is to be concluded that I deserve very little credit for these activities of chanting and dancing, for they are being done automatically by the grace of the Supreme Personality of Godhead."





TEXT 97





kṛṣṇa-nāme ye ānanda-sindhu-āsvādana



brahmānanda tāra āge khātodaka-sama



SYNONYMS



*kṛṣṇa-nāme*-in the holy name of the Lord; *ye*-which; *ānanda*-transcendental bliss; *sindhu*-ocean; *āsvādana*-tasting; *brahma-ānanda*-the transcendental bliss of impersonal understanding; *tāra*-its; *āge*-in front; *khāta*-udaka-shallow water in the canals; *sama*-like.



TRANSLATION



"Compared to the ocean of transcendental bliss that is tasted by chanting the Hare Kṛṣṇa mantra, the pleasure derived from impersonal Brahman realization [brahmānanda] is like the shallow water in a canal.



PURPORT



In the *Bhakti-rasāmṛta-sindhu* (1.1.38) it is stated:





brahmānando bhaved eṣa

cet parārdha-guṇī-kṛtaḥ

naiti bhakti-sukhāmbhodheḥ

paramāṇu-tulām api



"If brahmānanda, the transcendental bliss derived from understanding impersonal Brahman, were multiplied a million times, such a quantity of brahmānanda could not compare with even an atomic portion of the pleasure relished in pure devotional service."





TEXT 98





tvat-sākṣāt-karaṇāhlāda-



viśuddhābdhi-sthitasya me



sukhāni goṣpadāyante



brāhmāṇy api jagad-guro



SYNONYMS



*tvat*-Your; *sākṣāt*-meeting; *karaṇa*-such action; *āhlāda*-pleasure; *viśuddha*-spiritually purified; *abdhi*-ocean; *sthitasya*-being situated; *me*-by me; *sukhāni*-happiness; *goṣpadāyante*-a small hole created by the hoof of a calf; *brāhmaṇi*-the pleasure derived from impersonal Brahman understanding; *api*-also; *jagat-guro*-O master of the universe.



TRANSLATION



" 'My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so-called happiness to be like the water contained in the hoofprint of a calf.' "



PURPORT



The transcendental bliss enjoyed in pure devotional service is like an ocean, whereas material happiness and even the happiness to be derived from the realization of impersonal Brahman are just like the water in the hoofprint of a calf. This is a verse from the Hari-bhakti-sudhodaya (14.36).





TEXT 99





prabhura miṣṭa-vākya śuni' sannyāsīra gaṇa



citta phiri' gela, kahe madhura vacana



SYNONYMS



*prabhura*-of the Lord; *miṣṭa*-vākya-sweet words; *śuni'*-after hearing; *sannyāsīra gaṇa*-all the groups of sannyāsīs; *citta*-consciousness; *phiri'*-moved; *gela*-went; *kahe*-said; *madhura*-pleasing; *vacana*-words.



TRANSLATION



After hearing Lord Śrī Caitanya Mahāprabhu, all the Māyāvādī sannyāsīs were moved. Their minds changed, and thus they spoke with pleasing words.



PURPORT



The Māyāvādī sannyāsīs met Caitanya Mahāprabhu at Vārāṇasī to criticize the Lord regarding His participation in the saṅkīrtana movement, which they did not like. This demonic nature of opposition to the saṅkīrtana movement perpetually exists. As it existed in the time of Śrī Caitanya Mahāprabhu, similarly it existed long before that, even in the time of Prahlāda Mahārāja. He used to chant in saṅkīrtana although his father did not like it, and that was the reason for the misunderstanding between the father and son. In the *Bhagavad-gītā* (7.15) the Lord says:





na māṁ duṣkṛtino mūḍhāh

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ



"Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto Me." The Māyāvādī sannyāsīs are āsuraṁ bhāvam āśritāḥ, which means that they have taken the path of the asuras (demons), who do not believe in the existence of the form of the Lord. The Māyāvādīs say that the ultimate source of everything is impersonal, and in this way they deny the existence of God. Saying that there is no God is direct denial of God, and saying that God exists but has no head, legs or hands and cannot speak, hear or eat is a negative way of denying His existence. A person who cannot see is called blind, one who cannot walk can be called lame, one who has no hands can be called helpless, one who cannot speak can be called dumb, and one who cannot hear can be called deaf. The Māyāvādīs' proposition that God has no legs, no eyes, no ears and no hands is an indirect way of insulting Him by defining Him as blind, deaf, dumb, lame, helpless, etc. Therefore although they present themselves as great Vedāntists, they are factually māyayāpahṛta-jñāna; in other words, they seem to be very learned scholars, but the essence of their knowledge has been taken away.





Impersonalist Māyāvādīs always try to defy Vaiṣṇavas because Vaiṣṇavas accept the Supreme Personality as the supreme cause and want to serve Him, talk with Him and see Him, just as the Lord is also eager to see His devotees and talk, eat and dance with them. These personal exchanges of love do not appeal to the Māyāvādī sannyāsīs. Therefore the original purpose of the Māyāvādī sannyāsīs of Benares in meeting Caitanya Mahāprabhu was to defeat His personal conception of God. Śrī Caitanya Mahāprabhu, however, as a preacher, turned the minds of the Māyāvādī sannyāsīs. They were melted by the sweet words of Śrī Caitanya Mahāprabhu and thus became friendly and spoke to Him also in sweet words. Similarly, all preachers will have to meet opponents, but they should not make them more inimical. They are already enemies, and if we talk with them harshly or impolitely their enmity will merely increase. We should therefore follow in the footsteps of Lord Caitanya Mahāprabhu as far as possible and try to convince the opposition by quoting from the śāstras and presenting the conclusion of the ācāryas. It is in this way that we should try to defeat all the enemies of the Lord.





TEXT 100





ye kichu kahile tumi, saba satya haya



kṛṣṇa-premā sei pāya, yāra bhāgyodaya



SYNONYMS



*ye*-all; *kichu*-that; *kahile*-You spoke; *tumi*-You; *saba*-everything; *satya*-truth; *haya*-becomes; *kṛṣṇa*-premā-love of Godhead; *sei*-anyone; *pāya*-achieves; *yāra*-whose; *bhāgya*-udaya-fortune is now awakened.



TRANSLATION



"Dear Śrī Caitanya Mahāprabhu, what You have said is all true. Only one who is favored by fortune attains love of Godhead.



PURPORT



One who is actually very fortunate can begin Kṛṣṇa consciousness, as stated by Caitanya Mahāprabhu to Śrīla Rūpa Gosvāmī:





brahmāṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja



(Cc. Madhya 19.151)





There are millions of living entities who have become conditioned by the laws of material nature, and they are wandering throughout the planetary systems of this universe in different bodily forms. Among them, one who is fortunate meets a bona fide spiritual master by the grace of Kṛṣṇa and comes to understand the meaning of devotional service. By discharging devotional service under the direction of the bona fide spiritual master, or ācārya, he develops love of Godhead. One whose love of Godhead (kṛṣṇa-prema) is awakened and who thus becomes a devotee of the inconceivable Supreme Personality of Godhead is to be considered extremely fortunate. The Māyāvādī sannyāsīs admitted this fact to Śrī Caitanya Mahāprabhu. It is not easy for one to become a Kṛṣṇa conscious person, but by the mercy of Śrī Caitanya Mahāprabhu it can be possible, as will be proven in the course of this narration.





TEXT 101





kṛṣṇe bhakti kara--ihāya sabāra santoṣa



vedānta nā śuna kene, tāra kibā doṣa



SYNONYMS



*kṛṣṇe*-unto Kṛṣṇa; *bhakti*-devotional service; *kara*-do; *ihāya*-in this matter; *sabāra*-of everyone; *santoṣa*-there is satisfaction; *vedānta*-the philosophy of the Vedānta-sūtra; *nā*-do not; *śuna*-hear; *kene*-why; *tāra*-of the philosophy; *kibā*-what is; *doṣa*-fault.



TRANSLATION



"Dear sir, there is no objection to Your being a great devotee of Lord Kṛṣṇa. Everyone is satisfied with this. But why do You avoid discussion on the *Vedānta-sūtra*? What is the fault in it?"



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments in this connection, "Māyāvādī sannyāsīs accept that the commentary by Śrī Śaṅkarācārya known as Śārīraka-bhāṣya gives the real meaning of the Vedanta-sūtra. In other words, Māyāvādī sannyāsīs accept the meanings expressed in the explanations of the *Vedānta-sūtra* by Śaṅkarācārya, which are based on monism. Thus they explain the *Vedānta-sūtra*, the *Upaniṣads* and all such Vedic literature in their own impersonal way." The great Māyāvādī sannyāsī Sadānanda Yogīndra has written a book known as Vedānta-sāra, in which he writes, vedānto nāma upaniṣat-pramāṇam. tad-upakārīṇi śārīraka-sūtrādīni ca. According to Sadānanda Yogīndra, the *Vedānta-sūtra* and *Upaniṣads*, as presented by Śrī Śaṅkarācārya in his Śārīraka-bhāṣya commentary, are the only sources of Vedic evidence. Actually, however, Vedānta refers to the essence of Vedic knowledge, and it is not a fact that there is nothing more than Śaṅkarācārya's Śārīraka-bhāṣya. There are other Vedānta commentaries, written by Vaiṣṇava ācāryas, none of whom follow Śrī Śaṅkarācārya or accept the imaginative commentary of his school. Their commentaries are based on the philosophy of duality. Monist philosophers like Śaṅkarācārya and his followers want to establish that God and the living entity are one, and instead of worshiping the Supreme Personality of Godhead they present themselves as God. They want to be worshiped as God by others. Such persons do not accept the philosophies of the Vaiṣṇava ācāryas, which are known as śuddhādvaita (purified monism), śuddha-dvaita (purified dualism), viśiṣṭādvaita (specific monism), dvaitādvaita (monism and dualism) and acintya-bhedābheda (inconceivable oneness and difference). Māyāvādīs do not discuss these philosophies, for they are firmly convinced of their own philosophy of kevalādvaita, exclusive monism. Accepting this system of philosophy as the pure understanding of the *Vedānta-sūtra*, they believe that Kṛṣṇa has a body made of material elements and that the activities of loving service to Kṛṣṇa are sentimentality. They are known as Māyāvādīs because according to their opinion Kṛṣṇa has a body made of māyā, and the loving service of the Lord executed by devotees is also māyā. They consider such devotional service to be an aspect of fruitive activities (karma-kāṇḍa). According to their view, bhakti consists of mental speculation or sometimes meditation. This is the difference between the Māyāvādī and Vaiṣṇava philosophies.





TEXT 102





eta śuni' hāsi' prabhu balilā vacana



duḥkha nā mānaha yadi, kari nivedana



SYNONYMS



*eta*-thus; *śuni'*-hearing; *hāsi'*-smiling; *prabhu*-Lord Caitanya Mahāprabhu; *balilā*-said; *vacana*-His words; *duḥkha*-unhappy; *nā*-do not; *mānaha*-take it; *yadi*-if; *kari*-I say; *nivedana*-something unto you.



TRANSLATION



After hearing the Māyāvādī sannyāsīs speak in that way, Lord Caitanya Mahāprabhu smiled slightly and said, "My dear sirs, if you don't mind I can say something to you regarding Vedānta philosophy."



PURPORT



The Māyāvādī sannyāsīs, appreciating Lord Caitanya Mahāprabhu, inquired from Him why He did not discuss Vedānta philosophy. Actually, however, the entire system of Vaiṣṇava activities is based on Vedānta philosophy. Vaiṣṇavas do not neglect Vedānta, but they do not care to understand Vedānta on the basis of the Śārīraka-bhāṣya commentary. Therefore, to clarify the situation, Lord Śrī Caitanya Mahāprabhu, with the permission of the Māyāvādī sannyāsīs, wanted to speak regarding Vedānta philosophy.





The Vaiṣṇavas are by far the greatest philosophers in the world, and the greatest among them was Śrīla Jīva Gosvāmī Prabhu, whose philosophy was again presented less than four hundred years later by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Mahārāja. Therefore one must know very well that Vaiṣṇava philosophers are not sentimentalists or cheap devotees like the sahajiyās. All the Vaiṣṇava ācāryas were vastly learned scholars who understood Vedānta philosophy fully, for unless one knows Vedānta philosophy he cannot be an ācārya. To be accepted as an ācārya among Indian transcendentalists who follow the Vedic principles, one must become a vastly learned scholar in Vedānta philosophy, either by studying it or hearing it.



Bhakti develops in pursuance of Vedānta philosophy. This is stated in *Śrīmad-Bhāgavatam* (1.2.12):



tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā



The words bhaktyā śruta-gṛhītayā in this verse are very important, for they indicate that bhakti must be based upon the philosophy of the *Upaniṣads* and *Vedānta-sūtra*. Śrīla Rūpa Gosvāmī said:





śruti-smṛti-purāṇādi-

pañcarātra-vidhiṁ vinā

aikāntikī harer bhaktir

utpātāyaiva kalpate



"Devotional service performed without reference to the *Vedas*, *Purāṇas*, Pañcarātras, etc., must be considered sentimentalism, and it causes nothing but disturbance to society." There are different grades of Vaiṣṇavas (kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī), but to be a madhyama-adhikārī preacher one must be a learned scholar in the *Vedānta-sūtra* and other Vedic literature because when bhakti-yoga develops on the basis of Vedānta philosophy it is factual and steady. In this connection we may quote the translation and purport of the verse mentioned above (Bhāg. 1.2.12):





TRANSLATION





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



PURPORT





The Absolute Truth is realized in full by the process of devotional service to the Lord, Vāsudeva, or the Personality of Godhead, who is the full-fledged Absolute Truth. Brahman is His transcendental bodily effulgence, and Paramātmā is His partial representation. As such, Brahman or Paramātmā realization of the Absolute Truth is but a partial realization. There are four different types of human beings-the karmīs, the jñānīs, the yogīs and the devotees. The karmīs are materialistic, whereas the other three are transcendental. The first-class transcendentalists are the devotees who have realized the Supreme Person. The second-class transcendentalists are those who have partially realized the plenary portion of the absolute person. And the third-class transcendentalists are those who have barely realized the spiritual focus of the absolute person. As stated in the *Bhagavad-gītā* and other Vedic literatures, the Supreme Person is realized by devotional service which is backed by full knowledge and detachment from material association. We have already discussed the point that devotional service is followed by knowledge and detachment from material association. As Brahman and Paramātmā realization are imperfect realizations of the Absolute Truth, so the means of realizing Brahman and Paramātmā, i.e., the paths of jñāna and yoga, are also imperfect means of realizing the Absolute Truth. Devotional service which is based on the foreground of full knowledge combined with detachment from material association, and which is fixed by dint of the aural reception of the Vedānta-śruti, is the only perfect method by which the seriously inquisitive student can realize the Absolute Truth. Devotional service is not, therefore, meant for the less intelligent class of transcendentalist.





There are three classes of devotees, namely first, second and third class. The third-class devotees, or the neophytes, who have no knowledge and are not detached from material association, but who are simply attracted by the preliminary process of worshiping the Deity in the temple, are called material devotees. Material devotees are more attached to material benefit than transcendental profit. Therefore, one has to make definite progress from the position of material devotional service to the second-class devotional position. In the second-class position, the devotee can see four principles in the devotional line, namely the Personality of Godhead, His devotees, the ignorant and the envious. One has to raise himself at least to the stage of a second-class devotee and thus become eligible to know the Absolute Truth.



A third-class devotee, therefore, has to receive the instructions of devotional service from the authoritative sources of Bhāgavata. The number one Bhāgavata is the established personality of devotee, and the other Bhāgavata is the message of Godhead. The third-class devotee therefore has to go to the personality of devotee in order to learn the instructions of devotional service. Such a personality of devotee is not a professional man who earns his livelihood by the business of the *Bhāgavatam*. Such a devotee must be a representative of Śukadeva Gosvāmī, like Sūta Gosvāmī, and must preach the cult of devotional service for the all-around benefit of all people. A neophyte devotee has very little taste for hearing from the authorities. Such a neophyte devotee makes a show of hearing from the professional man to satisfy his senses. This sort of hearing and chanting has spoiled the whole thing, so one should be very careful about the faulty process. The holy messages of Godhead, as inculcated in the *Bhagavad-gītā* or in *Śrīmad-Bhāgavatam*, are undoubtedly transcendental subjects, but even though they are so, such transcendental matters are not to be received from the professional man, who spoils them as the serpent spoils milk simply by the touch of his tongue.



A sincere devotee must, therefore, be prepared to hear the Vedic literature like the *Upaniṣads*, *Vedānta-sūtra* and other literatures left by the previous authorities, or Gosvāmīs, for the benefit of his progress. Without hearing such literatures, one cannot make actual progress. And without hearing and following the instructions, the show of devotional service becomes worthless and therefore a sort of disturbance in the path of devotional service. Unless, therefore, devotional service is established on the principles of śruti, smṛti, Purāṇa and Pañcarātra authorities, the make-show of devotional service should at once be rejected. An unauthorized devotee should never be recognized as a pure devotee. By assimilation of such messages from the Vedic literatures, one can see the all-pervading localized aspect of the Personality of Godhead within his own self constantly. This is called samādhi.





TEXT 103





ihā śuni' bale sarva sannyāsīra gaṇa



tomāke dekhiye yaiche sākṣāt nārāyaṇa



SYNONYMS



*ihā*-this; *śuni'*-hearing; *bale*-spoke; *sarva*-all; *sannyāsīra*-of the Māyāvādī sannyāsīs; *gaṇa*-group; *tomāke*-unto You; *dekhiye*-we see; *yaiche*-exactly like; *sākṣāt*-directly; *nārāyaṇa*-the Supreme Personality of Godhead.



TRANSLATION



Hearing this, the Māyāvādī sannyāsīs became somewhat humble and addressed Caitanya Mahāprabhu as Nārāyaṇa Himself, who they all agreed He was.



PURPORT



Māyāvādī sannyāsīs address each other as Nārāyaṇa. Whenever they see another sannyāsī, they offer him respect by calling oṁ namo nārāyaṇāya ("I offer my respect unto you, Nārāyaṇa"), although they know perfectly well what kind of Nārāyaṇa he is. Nārāyaṇa has four hands, but although they are puffed up with the idea of being Nārāyaṇa, they cannot exhibit more than two. Since their philosophy declares that Nārāyaṇa and an ordinary human being are both on the same level, they sometimes use the term daridra-nārāyaṇa ("poor Nārāyaṇa"), which was invented by a so-called svāmī who did not know anything about Vedānta philosophy. Therefore although all these Māyāvādī sannyāsīs who called themselves Nārāyaṇa were actually unaware of the position of Nārāyaṇa, due to their austerities Lord Caitanya Mahāprabhu enabled them to understand Him to be Nārāyaṇa Himself. Lord Caitanya is certainly the Supreme Personality of Godhead Nārāyaṇa appearing as a devotee of Nārāyaṇa, and thus the Māyāvādī sannyāsīs, understanding that He was directly Nārāyaṇa Himself whereas they were false, puffed-up Nārāyaṇas, spoke to Him as follows.





TEXT 104





tomāra vacana śuni' juḍāya śravaṇa



tomāra mādhurī dekhi' juḍāya nayana



SYNONYMS



*tomāra*-Your; *vacana*-speeches; *śuni'*-hearing; *juḍāya*-very much satisfied; *śravaṇa*-aural reception; *tomāra*-Your; *mādhurī*-nectar; *dekhi'*-seeing; *juḍāya*-satisfies; *nayana*-our eyes.



TRANSLATION



"Dear Caitanya Mahāprabhu," they said, "to tell You the truth, we are greatly pleased to hear Your words, and furthermore Your bodily features are so pleasing that we feel extraordinary satisfaction in seeing You.



PURPORT



In the śāstras it is said:





ataḥ śrī-kṛṣṇa-nāmādi

na bhaved grāhyam indriyaiḥ

sevonmukhe hi jihvādau

svayam eva sphuraty adaḥ



"With one's materially contaminated senses one cannot understand the Supreme Personality of Godhead or His name, form, qualities or paraphernalia, but if one renders service unto Him the Lord reveals Himself." (*Bhakti-rasāmṛta-sindhu* 1.2.234) Here one can see the effect of the Māyāvādī sannyāsīs' service toward Nārāyaṇa. Because they offered a little respect to Śrī Caitanya Mahāprabhu and because they were pious and actually followed the austere rules and regulations of sannyāsa, they had some understanding of Vedānta philosophy, and by the grace of Lord Caitanya Mahāprabhu they could appreciate that He was none other than the Supreme Personality of Godhead, who is endowed with all six opulences. One of these opulences is His beauty. By His extraordinarily beautiful bodily features the Māyāvādī sannyāsīs recognized Śrī Caitanya Mahāprabhu as Nārāyaṇa Himself. He was not a farcical Nārāyaṇa like the daridra-nārāyaṇas invented by so-called sannyāsīs.





TEXT 105





tomāra prabhāve sabāra ānandita mana



kabhu asaṅgata nahe tomāra vacana



SYNONYMS



*tomāra*-Your; *prabhāve*-by influence; *sabāra*-of everyone; *ānandita*-joyful; *mana*-mind; *kabhu*-at anytime; *asaṅgata*-unreasonable; *nahe*-does not; *tomāra*-Your; *vacana*-speeches.



TRANSLATION



"Dear sir, by Your influence our minds are greatly satisfied, and we believe that Your words will never be unreasonable. Therefore You can speak on the *Vedānta-sūtra*."



PURPORT



In this verse the words tomāra prabhāve ("Your influence") are very important. Unless one is spiritually advanced he cannot influence an audience. Bhaktivinoda Ṭhākura has sung, śuddha-bhakata-caraṇa-reṇu, bhajana-anukūla. "Unless one associates with a pure devotee he cannot be influenced to understand devotional service." These Māyāvādī sannyāsīs were fortunate enough to meet the Supreme Personality of Godhead in the form of a devotee, and certainly they were greatly influenced by the Lord. They knew that since a perfectly advanced spiritualist never says anything false, all his words are reasonable and agree with the Vedic version. A highly realized person never says anything that has no meaning. Māyāvādī philosophers claim to be the Supreme Personality of Godhead, and this has no meaning, but Śrī Caitanya Mahāprabhu never uttered such nonsense. The Māyāvādī sannyāsīs were convinced about His personality, and therefore they wanted to hear from Him the purport of Vedānta philosophy.





TEXT 106





prabhu kahe, vedānta-sūtra īśvara-vacana



vyāsa-rūpe kaila yāhā śrī-nārāyaṇa



SYNONYMS



*prabhu kahe*-the Lord began to speak; *vedānta-sūtra*-the philosophy of Vedanta-sūtra; *īśvara*-vacana-spoken by the Supreme Personality of Godhead; *vyāsa-rūpe*-in the form of Vyāsadeva; *kaila*-He has made; *yāhā*-whatever; *śrī-nārāyaṇa*-the Supreme Personality of Godhead.



TRANSLATION



The Lord said, "Vedānta philosophy consists of words spoken by the Supreme Personality of Godhead Nārāyaṇa in the form of Vyāsadeva.



PURPORT



The *Vedānta-sūtra*, which consists of aphorisms revealing the method of understanding Vedic knowledge, is the concise form of all Vedic knowledge. It begins with the words athāto brahma-jijñāsā ("Now is the time to inquire about the Absolute Truth"). The human form of life is especially meant for this purpose, and therefore the *Vedānta-sūtra* very concisely explains the human mission. This is confirmed by the words of the Vāyu and Skanda *Purāṇas*, which define a sūtra as follows:





alpākṣaram asandigdhaṁ

sāra-vat viśvato-mukham

astobham anavadyaṁ ca

sūtraṁ sūtra-vido viduḥ



"A sūtra is an aphorism that expresses the essence of all knowledge in a minimum of words It must be universally applicable and faultless in its linguistic presentation." Anyone familiar with such sūtras must be aware of the *Vedānta-sūtra*, which is well known among scholars by the following different names: (1) *Brahma-sūtra*, (2) Śārīraka, (3) Vyāsa-sūtra, (4) Bādarāyaṇa-sūtra, (5) Uttara-mīmāṁsā and (6) Vedānta-darśana.





There are four chapters (adhyāyas) in the *Vedānta-sūtra*, and there are four divisions (pādas) in each chapter. Therefore the *Vedānta-sūtra* may be referred to as ṣoḍaśa-pāda, or sixteen divisions of aphorisms. The theme of each and every division is fully described in terms of five different subject matters (adhikaraṇas), which are technically called pratijñā, hetu, udāharaṇa, upanaya and nigamana. Every theme must necessarily be explained with reference to pratijñā, or a solemn declaration of the purpose of the treatise. The solemn declaration given in the beginning of the *Vedānta-sūtra* is athāto brahma-jijñāsā, which indicates that this book was written with the solemn declaration to inquire about the Absolute Truth. Similarly, reasons must be expressed (hetu), examples must be given in terms of various facts (udaharaṇa), the theme must gradually be brought nearer for understanding (upanaya), and finally it must be supported by authoritative quotations from the Vedic śāstras (nigamana).



According to the great dictionary compiler Hemacandra, also known as Koṣakāra, Vedānta refers to the purport of the *Upaniṣads* and the Brāhmaṇa portion of the *Vedas*. Professor Apte, in his dictionary, describes the Brāhmaṇa portion of the *Vedas* as that portion which states the rules for employment of hymns at various sacrifices and gives detailed explanations of their origin, sometimes with lengthy illustrations in the form of legends and stories. It is distinct from the mantra portion of the *Vedas*. Hemacandra said that the supplement of the *Vedas* is called the *Vedānta-sūtra*. Veda means knowledge, and anta means the end. In other words, proper understanding of the ultimate purpose of the *Vedas* is called Vedānta knowledge. Such knowledge, as given in the aphorisms of the *Vedānta-sūtra*, must be supported by the *Upaniṣads*.



According to learned scholars, there are three different sources of knowledge, which are called prasthāna-traya. According to these scholars, Vedānta is one of such sources, for it presents Vedic knowledge on the basis of logic and sound arguments. In the *Bhagavad-gītā* (13.5) the Lord says, brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ: "Understanding of the ultimate goal of life is ascertained in the *Brahma-sūtra* by legitimate logic and argument concerning cause and effect." Therefore the *Vedānta-sūtra* is known as nyāya-prasthāna, the *Upaniṣads* are known as śruti-prasthāna, and the *Gītā*, *Mahābhārata* and *Purāṇas* are known as smṛti-prasthāna. All scientific knowledge of transcendence must be supported by śruti, smṛti and a sound logical basis.



It is said that both the Vedic knowledge and the supplement of the *Vedas* called the Sātvata-pañcarātra emanated from the breathing of Nārāyaṇa, the Supreme Personality of Godhead. The *Vedānta-sūtra* aphorisms were compiled by Śrīla Vyāsadeva, a powerful incarnation of Śrī Nārāyaṇa, although it is sometimes said that they were compiled by a great sage named Apāntaratamā. Both the Pañcarātra and *Vedānta-sūtra*, however, express the same opinions. Śrī Caitanya Mahāprabhu therefore confirms that there is no difference in opinion between the two, and He declares that because the *Vedānta-sūtra* was compiled by Śrīla Vyāsadeva, it may be understood to have emanated from the breathing of Śrī Nārāyaṇa. Śrīla Bhaktisiddhānta Sarasvati Ṭhākura comments that while Vyāsadeva was compiling the *Vedānta-sūtra*, seven of his great saintly contemporaries were also engaged in similar work. These saints were Ātreya Ṛṣi, Āśmarathya, Auḍulomi, Kārṣnājini, Kāśakṛtsna, Jaimini and Bādarī. In addition, it is stated that Pārāśarī and Karmandī-bhikṣu also discussed the *Vedānta-sūtra* aphorisms before Vyāsadeva.



The *Vedānta-sūtra* consists of four chapters. The first two chapters discuss the relationship of the living entity with the Supreme Personality of Godhead. This is known as sambandha-jñāna, or knowledge of the relationship. The third chapter describes how one can act in his relationship with the Supreme Personality of Godhead. This is called abhidheya-jñāna. The relationship of the living entity with the Supreme Lord is described by Śrī Caitanya Mahāprabhu: jīvera 'svarūpa' haya kṛṣṇera 'nitya-dāsa'. "The living entity is an eternal servant of Kṛṣṇa, the Supreme God." (Cc. Madhya 20.108) Therefore, to act in that relationship one must perform sādhana-bhakti, or the prescribed duties of service to the Supreme Personality of Godhead. This is called abhidheya-jñāna. The fourth chapter describes the result of such devotional service (prayojana-jñāna). This ultimate goal of life is to go back home, back to Godhead. The words anāvṛttiḥ śabdāt in the *Vedānta-sūtra* indicate this ultimate goal.



Śrīla Vyāsadeva, a powerful incarnation of Nārāyaṇa, compiled the *Vedānta-sūtra*, and in order to protect it from unauthorized commentaries, he personally composed *Śrīmad-Bhāgavatam* on the instruction of his spiritual master, Nārada Muni, as the original commentary on the *Vedānta-sūtra*. Besides *Śrīmad-Bhāgavatam*, there are commentaries on the *Vedānta-sūtra* composed by all the major Vaiṣṇava ācāryas, and in each of them devotional service to the Lord is described very explicitly. Only those who follow Śaṅkara's commentary have described the *Vedānta-sūtra* in an impersonal way, without reference to viṣṇu-bhakti, or devotional service to the Lord, Viṣṇu. Generally people very much appreciate this Śārīraka-bhāṣya, or impersonal description of the *Vedānta-sūtra*, but all commentaries that are devoid of devotional service to Lord Viṣṇu must be considered to differ in purpose from the original *Vedānta-sūtra*. In other words, Lord Caitanya definitely confirmed that the commentaries, or bhāṣyas, written by the Vaiṣṇava ācāryas on the basis of devotional service to Lord Viṣṇu, and not the Śārīraka-bhāṣya of Śaṅkarācārya, give the actual explanation of the *Vedānta-sūtra*.





TEXT 107





bhrama, pramāda, vipralipsā, karaṇāpāṭava



īśvarera vākye nāhi doṣa ei saba



SYNONYMS



*bhrama*-mistake; *pramāda*-illusion; *vipralipsā*-cheating purposes; *karaṇa*-apāṭava-inefficiency of the material senses; *īśvarera*-of the Lord; *vākye*-in the speech; *nāhi*-there is not; *doṣa*-fault; *ei saba*-all this.



TRANSLATION



"The material defects of mistakes, illusions, cheating and sensory inefficiency do not exist in the words of the Supreme Personality of Godhead.



PURPORT



A mistake is the acceptance of an object to be different than what it is or the acceptance of false knowledge. For example, one may see a rope in the dark and think it to be a serpent, or one may see a glittering oyster shell and think it to be gold. These are mistakes. Similarly, an illusion is a misunderstanding that arises from inattention while hearing, and cheating is the transmission of such defective knowledge to others. Materialistic scientists and philosophers generally use such words as "maybe" and "perhaps" because they do not have actual knowledge of complete facts. Therefore their instructing others is an example of cheating. The final defect of the materialistic person is his inefficient senses. Although our eyes, for example, have the power to see, they cannot see that which is situated at a distance, nor can they see the eyelid, which is the object nearest to the eye. To our untrained eyes the sun appears to be just like a plate, and to the eyes of one who is suffering from jaundice everything appears to be yellow. Therefore we cannot rely on the knowledge acquired through such imperfect eyes. The ears are equally imperfect. We cannot hear a sound vibrated a long distance away unless we put a telephone to our ear. Similarly, if we analyze all our senses in this way, we will find them all to be imperfect. Therefore it is useless to acquire knowledge through the senses. The Vedic process is to hear from authority. In the *Bhagavad-gītā* (4.2) the Lord says, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ: "The supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way." We have to hear not from a telephone but from an authorized person, for it is he who has real knowledge.





TEXT 108





upaniṣat-sahita sūtra kahe yei tattva



mukhya-vṛttye sei artha parama mahattva



SYNONYMS



*upaniṣat*-the authorized Vedic version; *sahita*-along with; *sūtra*-the Vedānta-sūtra; *kahe*-it is said; *yei*-the subject matter; *tattva*-in truth; *mukhya-vṛttye*-by direct understanding; *sei*-that truth; *artha*-meaning; *parama*-ultimate; *mahattva*-glory.



TRANSLATION



"The Absolute Truth is described by the *Upaniṣads* and *Brahma-sūtra*, but one must understand the verses as they are. That is the supreme glory in understanding.



PURPORT



It has become fashionable since the time of Śaṅkarācārya to explain everything regarding the śāstras in an indirect way. Scholars take pride in explaining everything in their own way, and they declare that one can understand the Vedic scriptures in any way he likes. This "any way you like" method is foolishness, and it has created havoc in the Vedic culture. One cannot accept scientific knowledge in his own whimsical way. In the science of mathematics, for example, two plus two equals four, and one cannot make it equal three or five. Yet although it is not possible to alter real knowledge, people have taken to the fashion of understanding Vedic knowledge in any way they like. It is for this reason that we have presented *Bhagavad-gītā As It Is*. We do not create meanings by concoction. Sometimes commentators say that the word kurukṣetra in the first verse of the *Bhagavad-gītā* refers to one's body, but we do not accept this. We understand that Kurukṣetra is a place that still exists, and according to the Vedic version it is a dharma-kṣetra, or a place of pilgrimage. People still go there to perform Vedic sacrifices. Foolish commentators, however, say that kurukṣetra means the body and that pañca-pāṇḍava refers to the five senses. In this way they distort the meaning, and people are misled. Here Śrī Caitanya Mahāprabhu confirms that all Vedic literature, including the *Upaniṣads*, *Brahma-sūtra* and others, whether śruti, smṛti or nyāya, must be understood according to their original statements. To describe the direct meaning of the Vedic scriptures is glorious, but to describe them in one's own way, using imperfect senses and imperfect knowledge, is a disastrous blunder. Śrī Caitanya Mahāprabhu fully deprecated the attempt to describe the *Vedas* in this way.





Regarding the *Upaniṣads*, the following eleven *Upaniṣads* are considered to be the topmost: Īśa, Kena, Kaṭha, Praśna, Muṇḍaka, Māṇḍūkya, Taittirīya, Aitareya, Chāndogya, Bṛhad-āraṇyaka and Śvetāśvatara. However, in the Muktikopaniṣad, verses 30-39, there is a description of 108 *Upaniṣads*. They are as follows: (1) *Īśopaniṣad*, (2) Kenopaniṣad, (3) Kaṭhopaniṣad, (4) Praśnopaniṣad, (5) Muṇḍakopaniṣad, (6) Māṇḍūkyopaniṣad, (7) Taittirīyopaniṣad, (8) Aitareyopaniṣad, (9) Chāndogyopaniṣad, (10) Bṛhad-āraṇyakopaniṣad, (11) Brahmopaniṣad, (12) Kaivalyopaniṣad, (13) Jābālopaniṣad, (14) Śvetāśvataropaniṣad, (15) Haṁsopaniṣad, (16) Āruṇeyopaniṣad, (17) Garbhopaniṣad, (18) Nārāyaṇopaniṣad, (19) Paramahaṁsopaniṣad, (20) Amṛta-bindūpaniṣad, (21) Nāda-bindūpaniṣad, (22) Śiropaniṣad, (23) Atharva-śikhopaniṣad, (24) Maitrāyaṇy-upaniṣad, (25) Kauṣītaky-upaniṣad, (26) Bṛhaj-jābālopaniṣad, (27) Nṛsiṁha-tāpanīyopaniṣad, (28) Kālāgni-rudropaniṣad, (29) Maitreyy-upaniṣad, (30) Subālopaniṣad, (31) Kṣurikopaniṣad, (32) Mantrikopaniṣad, (33) Sarva-sāropaniṣad, (34) Nirālambopaniṣad, (35) Śuka-rahasyopaniṣad, (36) Vajra-sūcikopaniṣad, (37) Tejo-bindūpaniṣad, (38) Nāda-bindūpaniṣad, (39) Dhyāna-bindūpaniṣad, (40) Brahma-vidyopaniṣad, (41) Yoga-tattvopaniṣad, (42), Ātma-bodhopaniṣad, (43) Nārada-parivrājakopaniṣad, (44) Triśikhy-upaniṣad, (45) Sītopaniṣad, (46) Yoga-cūḍāmaṇy-upaniṣad, (47) Nirvāṇopaniṣad, (48) Maṇḍala-brāhmaṇopaniṣad, (49) Dakṣiṇā-mūrty-upaniṣad, (50) Śarabhopaniṣad, (51) Skandopaniṣad, (52) Mahānārāyaṇopaniṣad, (53) Advaya-tārakopaniṣad, (54) Rāma-rahasyopaniṣad, (55) Rāma-tāpaṇy-upaniṣad, (56) Vāsudevopaniṣad, (57) Mudgalopaniṣad, (58) Śāṇḍilyopaniṣad, (59) Paiṅgalopaniṣad, (60) Bhikṣūpaniṣad, (61) Mahad-upaniṣad, (62) Śārīrakopaniṣad, (63) Yoga-śikhopaniṣad, (64) Turīyātītopaniṣad, (65) Sannyāsopaniṣad, (66) Paramahaṁsa-parivrājakopaniṣad, (67) Mālikopaniṣad, (68) Avyaktopaniṣad, (69) Ekākṣaropaniṣad, (70) Pūrṇopaniṣad, (71) Sūryopaniṣad, (72) Akṣy-upaniṣad, (73) Adhyātmopaniṣad, (74) Kuṇḍikopaniṣad, (75) Sāvitry-upaniṣad, (76) Ātmopaniṣad, (77) Pāśupatopaniṣad, (78) Param-brahmopaniṣad, (79) Avadhūtopaniṣad, (80) Tripurātapanopaniṣad, (81) Devy-upaniṣad, (82) Tripuropaniṣad, (83) Kaṭha-rudropaniṣad, (84) Bhāvanopaniṣad, (85) Hṛdayopaniṣad, (86) Yoga-kuṇḍaliny-upaniṣad, (87) Bhasmopaniṣad, (88) Rudrākṣopaniṣad, (89) Gaṇopaniṣad, (90) Darśanopaniṣad, (91) Tāra-sāropaniṣad, (92) Mahā-vākyopaniṣad, (93) Pañca-brahmopaniṣad, (94) Prāṇāgni-hotropaniṣad, (95) Gopāla-tāpany-upaniṣad, (96) Kṛṣṇopaniṣad, (97) Yājñavalkyopaniṣad, (98) Varāhopaniṣad, (99) Śāṭyāyany-upaniṣad, (100) Hayagrīvopaniṣad, (101) Dattātreyopaniṣad, (102) Gāruḍopaniṣad, (103) Kaly-upaniṣad, (104) Jābāly-upaniṣad, (105) Saubhāgyopaniṣad, (106) Sarasvatī-rahasyopaniṣad, (107) Bahvṛcopaniṣad and (108) Muktikopaniṣad. Thus there are 108 generally accepted *Upaniṣads*, of which eleven are the most important, as previously stated.





TEXT 109





gauṇa-vṛttye yebā bhāṣya karila ācārya



tāhāra śravaṇe nāśa haya sarva kārya



SYNONYMS



*gauṇa-vṛttye*-by indirect meanings; *yebā*-which; *bhāṣya*-commentary; *karila*-prepared; ācārya-Śaṅkarācārya; *tāhāra*-its; *śravaṇe*-hearing; *nāśa*-destruction; *haya*-becomes; *sarva*-all; *kārya*-business.



TRANSLATION



"Śrīpāda Śaṅkarācārya has described all the Vedic literatures in terms of indirect meanings. One who hears such explanations is ruined.





TEXT 110





tāṅhāra nāhika doṣa, īśvara-ājñā pāñā



gauṇārtha karila mukhya artha ācchādiyā



SYNONYMS



*tāṅhāra*-of Śrī Śaṅkarācārya; *nāhika*-there is none; *doṣa*-fault; *īśvara*-the Supreme Lord; *ājñā*-order; *pāñā*-receiving; *gauṇa*-artha-indirect meaning; *karila*-make; *mukhya*-direct; *artha*-meaning; *ācchādiyā*-covering.



TRANSLATION



"Śaṅkarācārya is not at fault, for he has thus covered the real purpose of the *Vedas* under the order of the Supreme Personality of Godhead.



PURPORT



The Vedic literature is to be considered a source of real knowledge, but if one does not take it as it is, one will be misled. For example, the *Bhagavad-gītā* is an important book of Vedic literature that has been taught for many years, but because it was commented upon by unscrupulous rascals, people derived no benefit from it, and no one came to the conclusion of Kṛṣṇa consciousness. Since the purpose of the *Bhagavad-gītā* is now being presented as it is, however, within four or five short years thousands of people all over the world have become Kṛṣṇa conscious. That is the difference between direct and indirect explanations of the Vedic literature. Therefore Śrī Caitanya Mahāprabhu said, mukhya-vṛttye sei artha parama mahattva: "To teach the Vedic literature according to its direct meaning, without false commentary, is glorious." Unfortunately, Śrī Śaṅkarācārya, by the order of the Supreme Personality of Godhead, compromised between atheism and theism in order to cheat the atheists and bring them to theism, and to do so he gave up the direct method of Vedic knowledge and tried to present a meaning which is indirect. It is with this purpose that he wrote his Śārīraka-bhāṣya commentary on the *Vedānta-sūtra*.





One should not, therefore, attribute very much importance to the Śārīraka-bhāṣya. In order to understand Vedānta philosophy, one must study *Śrīmad-Bhāgavatam*, which begins with the words oṁ namo bhagavate vāsudevāya, janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ sva-rāṭ: "I offer my obeisances unto Lord Śrī Kṛṣṇa, son of Vasudeva, who is the Supreme All-pervading Personality of Godhead. I meditate upon Him, the transcendent reality, who is the primeval cause of all causes, from whom all manifested universes arise, in whom they dwell and by whom they are destroyed. I meditate upon that eternally effulgent Lord who is directly and indirectly conscious of all manifestations and yet is fully independent." (Bhāg. 1.1.1) *Śrīmad-Bhāgavatam* is the real commentary on the *Vedānta-sūtra*. Unfortunately, if one is attracted to Śrī Śaṅkarācārya's commentary, Śārīraka-bhāṣya, his spiritual life is doomed.



One may argue that since Śaṅkarācārya is an incarnation of Lord Śiva, how is it that he cheated people in this way? The answer is that he did so on the order of his master, the Supreme Personality of Godhead. This is confirmed in the *Padma Purāṇa* in the words of Lord Śiva himself:



māyāvādam asac chāstraṁ

pracchannaṁ bauddham ucyate

mayaiva kalpitaṁ devi

kalau brāhmaṇa-rūpiṇā



brahmaṇaś cāparaṁ rūpaṁ

nirguṇaṁ vakṣyate mayā

sarva-svaṁ jagato'py asya

mohanārthaṁ kalau yuge



vedānte tu mahā-śāstre

māyāvādam avaidikam

mayaiva vakṣyate devi

jagatāṁ nāśa-kāraṇāt



"The Māyāvāda philosophy," Lord Śiva informed his wife Pārvatī, "is impious [asac chāstra]. It is covered Buddhism. My dear Pārvatī, in the form of a brāhmaṇa in the Kali-yuga I teach this imagined Māyāvāda philosophy. In order to cheat the atheists, I describe the Supreme Personality of Godhead to be without form and without qualities. Similarly, in explaining Vedānta I describe the same Māyāvāda philosophy in order to mislead the entire population toward atheism by denying the personal form of the Lord." In the Śiva Purāṇa the Supreme Personality of Godhead told Lord Śiva:





dvāparādau yuge bhūtvā

kalayā mānuṣādiṣu

svāgamaiḥ kalpitais tvaṁ ca

janān mad-vimukhān kuru



"In the Kali-yuga, mislead the people in general by propounding imaginary meanings for the *Vedas* to bewilder them." These are the descriptions of the *Purāṇas*.





Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that mukhya-vṛtti ("the direct meaning") is abhidhā-vṛtti, or the meaning that one can understand immediately from the statements of dictionaries, whereas gauṇa-vṛtti ("the indirect meaning") is a meaning that one imagines without consulting the dictionary. For example, one politician has said that Kurukṣetra refers to the body, but in the dictionary there is no such definition. Therefore this imaginary meaning is gauṇa-vṛtti, whereas the direct meaning found in the dictionary is mukhya-vṛtti or abhidhā-vṛtti. This is the distinction between the two. Śrī Caitanya Mahāprabhu recommends that one understand the Vedic literature in terms of abhidhā-vṛtti, and the gauṇa-vṛtti He rejects. Sometimes, however, as a matter of necessity, the Vedic literature is described in terms of the lakṣaṇā-vṛtti or gauṇa-vṛtti, but one should not accept such explanations as permanent truths.



The purpose of the discussions in the *Upaniṣads* and *Vedānta-sūtra* is to philosophically establish the personal feature of the Absolute Truth. The impersonalists, however, in order to establish their philosophy, accept these discussions in terms of lakṣaṇā-vṛtti, or indirect meanings. Thus instead of being tattva-vāda, or in search of the Absolute Truth, they become Māyāvāda, or illusioned by the material energy. When Śrī Viṣṇusvāmī, one of the four ācaryas of the Vaiṣṇava cult, presented his thesis on the subject matter of śuddhādvaita-vāda, immediately the Māyāvādīs took advantage of this philosophy and tried to establish their advaita-vāda or kevalādvaita-vāda. To defeat this kevalādvaita-vāda, Śrī Rāmānujācārya presented his philosophy as viśiṣṭādvaita-vāda, and Śrī Madhvācārya presented his philosophy of tattva-vāda, both of which are stumbling blocks to the Māyāvādīs because they defeat their philosophy in scrupulous detail. Students of Vedic philosophy know very well how strongly Śrī Rāmānujācārya's viśiṣṭādvaita-vāda and Śrī Madhvācārya's tattva-vāda contest the impersonal Māyāvāda philosophy. Śrī Caitanya Mahāprabhu, however, accepted the direct meaning of the Vedānta philosophy and thus defeated the Māyāvāda philosophy immediately. He opined in this connection that anyone who follows the principles of the Śārīraka-bhāṣya is doomed. This is confirmed in the *Padma Purāṇa*, where Lord Śiva tells Pārvatī:



śṛṇu devi pravakṣyāmi

tāmasāni yathā-kramam

yeṣāṁ śravaṇa-mātreṇa

pātityaṁ jñāninām api



apārthaṁ śruti-vākyānāṁ

darśayaḹ loka-garhitam

karma-svarūpa-tyājyatvam

atra ca pratipādyate



sarva-karma-paribhraṁśān

naiṣkarmyaṁ tatra cocyate

parātma-jīvayor aikyaṁ

mayātra pratipādyate



"My dear wife, hear my explanations of how I have spread ignorance through Māyāvāda philosophy. Simply by hearing it, even an advanced scholar will fall down. In this philosophy, which is certainly very inauspicious for people in general, I have misrepresented the real meaning of the *Vedas* and recommended that one give up all activities in order to achieve freedom from karma. In this Māyāvāda philosophy I have described the jīvātmā and Paramātmā to be one and the same." How the Māyāvāda philosophy was condemned by Śrī Caitanya Mahāprabhu and His followers is described in Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Second Chapter, verses 94 through 99, where Svarūpa-dāmodara Gosvāmī says that anyone who is eager to understand the Māyāvāda philosophy must be considered insane. This especially applies to a Vaiṣṇava who reads the Śārīraka-bhāṣya and considers himself to be one with God. The Māyāvādī philosophers have presented their arguments in such attractive, flowery language that hearing Māyāvāda philosophy may sometimes change the mind of even a mahā-bhāgavata, or very advanced devotee. An actual Vaiṣṇava cannot tolerate any philosophy that claims God and the living being to be one and the same.





TEXT 111





'brahma'-śabde mukhya arthe kahe--'bhagavān'



cid-aiśvarya-paripūrṇa, anūrdhva-samāna



SYNONYMS



*brahma*-the Absolute Truth; *śabde*-by this word; *mukhya*-direct; *arthe*-meaning; *kahe*-says; *bhagavān*-the Supreme Personality of Godhead; *cit*-aiśvarya-spiritual opulence; *paripūrṇa*-full of; *anūrdhva*-unsurpassed by anyone; *samāna*-not equaled by anyone.



TRANSLATION



"According to direct understanding, the Absolute Truth is the Supreme Personality of Godhead, who has all spiritual opulences. No one can be equal to or greater than Him.



PURPORT



This statement by Śrī Caitanya Mahāprabhu is confirmed in *Śrīmad-Bhāgavatam* (1.2.11):





vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate



"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." The Absolute Truth is ultimately understood as Bhagavān, partially understood as Paramātmā and vaguely understood as the impersonal Brahman. Bhagavān, or the Supreme Personality of Godhead, is opulent in all excellence; no one can be equal to or greater than Him. This is also confirmed in the *Bhagavad-gītā* (7.7), where the Lord says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: "O conqueror of wealth [Arjuna], there is no truth superior to Me." There are many other verses which prove that the Absolute Truth in the ultimate sense is understood to be the Supreme Personality of Godhead, Kṛṣṇa.





TEXT 112





tāṅhāra vibhūti, deha,--saba cid-ākāra



cid-vibhūti ācchādi' tāṅre kahe 'nirākāra'



SYNONYMS



*tāṅhāra*-His (the Supreme Personality of Godhead's); *vibhūti*-spiritual power; *deha*-body; *saba*-everything; *cit-ākāra*-spiritual form; *cit*-vibhūti-spiritual opulence; *ācchādi'*-covering; *tāṅre*-Him; *kahe*-says; *nirākāra*-without form.



TRANSLATION



"Everything about the Supreme Personality of Godhead is spiritual, including His body, opulence and paraphernalia. Māyāvāda philosophy, however, covering His spiritual opulence, advocates the theory of impersonalism.



PURPORT



It is stated in the Brahma-saṁhitā, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ: "The Supreme Personality of Godhead, Kṛṣṇa, has a spiritual body which is full of knowledge, eternity and bliss." In this material world everyone's body is just the opposite-temporary, full of ignorance and full of misery. Therefore when the Supreme Personality of Godhead is sometimes described as nirākāra, this is to indicate that He does not have a material body like us.





Māyāvādī philosophers do not know how it is that the Supreme Personality of Godhead is formless. The Supreme Lord does not have a form like ours but has a spiritual form. Not knowing this, Māyāvādī philosophers simply advocate the onesided view that the Supreme Godhead, or Brahman, is formless (nirākāra). In this connection Śrīla Bhaktivinoda Ṭhākura offers many quotes from the Vedic literature. If one accepts the real or direct meaning of these Vedic statements, one can understand that the Supreme Personality of Godhead has a spiritual body (sac-cid-ānanda-vigrahaḥ).



In the Bṛhad-āraṇyaka Upaniṣad (5.1.1) it is said, pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam udacyate. This indicates that the body of the Supreme Personality of Godhead is spiritual, for even though He expands in many ways, He remains the same. In the *Bhagavad-gītā* (10.8) the Lord says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: "I am the origin of all. Everything emanates from Me." Māyāvādī philosophers materialistically think that if the Supreme Truth expands Himself in everything, He must lose His original form. Thus they think that there cannot be any form other than the expansive gigantic body of the Lord. But the Bṛhad-āraṇyaka Upaniṣad confirms, pūrṇam idaṁ pūrṇāt pūrṇam udacyate: "Although He expands in many ways, He keeps His original personality. His original spiritual body remains as it is." Similarly, elsewhere it is stated, vicitra-śaktiḥ puruṣaḥ purāṇaḥ: "The Supreme Personality of Godhead, the original person [puruṣa], has multifarious energies." And the Śvetāśvatara Upaniṣad declares, sa vṛkṣa-kālākṛtibhiḥ paro 'nyo yasmāt prapañcaḥ parivartate 'yaṁ dharmāvahaṁ pāpanudaṁ bhageśam: "He is the origin of material creation, and it is due to Him only that everything changes. He is the protector of religion and annihilator of all sinful activities. He is the master of all opulences." (Śvetāśvatara Upaniṣad 6.6) Vedāham etaṁ puruṣaṁ mahāntam āditya-varṇaṁ tamasaḥ parastāt: "Now I understand the Supreme Personality of Godhead to be the greatest of the great. He is effulgent like the sun and is beyond this material world." (Śvetāśvatara Upaniṣad 3.8) Patiṁ patīnāṁ paramaṁ parastāt: "He is the master of all masters, the superior of all superiors." (Śvetāśvatara Upaniṣad 6.7) Mahān prabhur vai puruṣaḥ: "He is the supreme master and supreme person." (Śvetāśvatara Upaniṣad 3.12) Parāsya śaktir vividhaiva śrūyate: "We can understand His opulences in different ways." (Śvetāśvatara Upaniṣad 6.8) These are all statements of the Śvetāśvatara Upaniṣad. Similarly, in the Ṛg Veda it is stated, tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ: "Viṣṇu is the Supreme, and those who are actually learned think only of His lotus feet." In the Praśna Upaniṣad it is said, sa īkṣāṁ cakre: "He glanced over the material creation." (6.3) In the Aitareya Upaniṣad it is said, sa aikṣata-"He glanced over the material creation"-and sa imāḹ lokān asṛjata-"He created this entire material world." (1.1.1-2)



Thus many verses can be quoted from the *Upaniṣads* and *Vedas* which prove that the Supreme Godhead is not impersonal. In the Kaṭha Upaniṣad (2.2.13) it is also said, nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān: "He is the supreme eternally conscious person who maintains all other living entities." From all these Vedic references one can understand that the Absolute Truth is a person, although no one can equal or excel Him. Although there are many foolish Māyāvādī philosophers who think that they are even greater than Kṛṣṇa, Kṛṣṇa is asamaurdhva: no one is equal to or above Him.



As stated in the Śvetāśvatara Upaniṣad (3.19), apāṇi-pādo javano grahītā. This verse describes the Absolute Truth as having no legs or hands. Although this is an impersonal description, however, it does not mean that the Absolute Personality of Godhead has no form. He has a spiritual form that is distinct from the forms of matter. In this verse Caitanya Mahāprabhu clarifies this distinction.





TEXT 113





cid-ānanda--teṅho, tāṅra sthāna, parivāra



tāṅre kahe--prākṛta-sattvera vikāra



SYNONYMS



*cit-ānanda*-spiritual bliss; *teṅho*-He is personally; *tāṅra*-His; *sthāna*-abode; *parivāra*-entourage; *tāṅre*-unto Him; *kahe*-someone says; *prākṛta*-material; *sattvera*-goodness; *vikāra*-transformation.



TRANSLATION



"The Supreme Personality of Godhead is full of spiritual potencies. Therefore His body, name, fame and entourage are all spiritual. The Māyāvādī philosopher, due to ignorance, says that these are all merely transformations of the material mode of goodness.



PURPORT



In the Seventh Chapter of the *Bhagavad-gītā* the Supreme Personality of Godhead has classified His energies in two distinct divisions-namely, prākṛta and aprākṛta, or parā-prakṛti and aparā-prakṛti. In the *Viṣṇu Purāṇa* the same distinction is made. The Māyāvādī philosophers cannot understand these two prakṛtis, or natures-material and spiritual-but one who is actually intelligent can understand them. Considering the many varieties and activities in material nature, why should the Māyāvādī philosophers deny the spiritual varieties of the spiritual world? The *Bhāgavatam* (10.2.32) says:





ye 'nye 'ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ



The intelligence of those who think themselves liberated but have no information of the spiritual world is not yet clear. In this verse the term aviśuddha-buddhayaḥ refers to unclean intelligence. Due to unclean intelligence or a poor fund of knowledge, the Māyāvādī philosophers cannot understand the distinction between material and spiritual varieties; therefore they cannot even think of spiritual varieties because they take it for granted that all variety is material.





Śrī Caitanya Mahāprabhu, therefore, explains in this verse that *Kṛṣṇa, the Supreme Personality of Godhead* or the Absolute Truth, has a spiritual body that is distinct from material bodies, and thus His name, abode, entourage and qualities are all spiritual. The material mode of goodness has nothing to do with spiritual varieties. Māyāvādī philosophers, however, cannot clearly understand spiritual varieties; therefore they imagine a negation of the material world to be the spiritual world. The material qualities of goodness, passion and ignorance cannot act in the spiritual world, which is therefore called nirguṇa, as clearly indicated in the *Bhagavad-gītā* (trai-guṇya-viṣayā vedā nistrai-guṇyo bhavārjuna). The material world is a manifestation of the three modes of material nature, but one has to become free from these modes to come to the spiritual world, where their influence is completely absent. Now Lord Śrī Caitanya Mahāprabhu will disassociate Lord Śiva from Māyāvāda philosophy in the following verse.





TEXT 114





tāṅra doṣa nāhi, teṅho ājñā-kārī dāsa



āra yei śune tāra haya sarva-nāśa



SYNONYMS



*tāṅra*-his (Lord Śiva's); *doṣa*-fault; *nāhi*-there is none; *teṅho*-he; *ājñā*-kārī-obedient order-carrier; *dāsa*-servant; *āra*-others; *yei*-anyone; *śune*-hears (the Māyāvāda philosophy); *tāra*-of him; *haya*-becomes; *sarva*-nāśa-everything lost



TRANSLATION



"Śaṅkarācārya, who is an incarnation of Lord Śiva, is faultless because he is a servant carrying out the orders of the Lord. But those who follow his Māyāvādī philosophy are doomed. They will lose all their advancement in spiritual knowledge.



PURPORT



Māyāvādī philosophers are very proud of exhibiting their Vedānta knowledge through grammatical jugglery, but in the Bhagavad-gitā Lord Śrī Kṛṣṇa certifies that they are māyayāpahṛta-jñāna, bereft of real knowledge due to māyā. Māyā has two potencies with which to execute her two functions-prakṣepātmikā-śakti, the power to throw the living entity into the ocean of material existence, and āvaraṇātmikā-śakti, the power to cover the knowledge of the living entity. The function of the āvaraṇātmikā-śakti is explained in the *Bhagavad-gītā* by the word māyayāpahṛta-jñānāḥ.





Why the daivī-māyā, or illusory energy of Kṛṣṇa, takes away the knowledge of the Māyāvādī philosophers is also explained in the Bhagavad-gīta by the use of the words āsuraṁ bhāvam āśritāḥ, which refer to a person who does not agree to the existence of the Lord. The Māyāvādīs, who are not in agreement with the existence of the Lord, can be classified in two groups, exemplified by the impersonalist Śaṅkarites of Vārāṇasī and the Buddhists of Saranātha. Both groups are Māyāvādīs, and Kṛṣṇa takes away their knowledge due to their atheistic philosophies. Neither group agrees to accept the existence of a personal God. The Buddhist philosophers clearly deny both the soul and God, and although the Śaṅkarites do not openly deny God, they say that the Absolute is nirākāra, or formless. Thus both the Buddhists and the Śaṅkarites are aviśuddha-buddhayaḥ, or imperfect and unclean in their knowledge and intelligence.



The most prominent Māyāvādī scholar, Sadānanda Yogīndra, has written a book called Vedānta-sāra, in which he expounds the philosophy of Śaṅkarācārya, and all the followers of Śaṅkara's philosophy attribute great importance to his statements. In this Vedānta-sāra Sadānanda Yogīndra defines Brahman as sac-cid-ānanda combined with knowledge and without duality, and he defines ignorance (jaḍa) as knowledge distinct from that of sat and asat. This is almost inconceivable, but it is a product of the three material qualities. Thus he considers anything other than pure knowledge to be material. The center of ignorance is considered to be sometimes all-pervading and sometimes individual. Thus according to his opinion both the all-pervading Viṣṇu and the individual living entities are products of ignorance.



In simple language, it is the opinion of Sadānanda Yogindra that since everything is nirākāra (formless), the conception of Viṣṇu and the conception of the individual soul are both products of ignorance. He also explains that the viśuddha-sattva conception of the Vaiṣṇavas is nothing but pradhāna, or the chief principle of creation. He maintains that when all-pervading knowledge is contaminated by the viśuddha-sattva, which consists of a transformation of the quality of goodness, there arises the conception of the Supreme Personality of Godhead, who is the omnipotent, omniscient supreme ruler, the Supersoul, the cause of all causes, the supreme īśvara, etc. According to Sadānanda Yogīndra, because īśvara, the Supreme Lord, is the reservoir of all ignorance, He may be called sarva-jña, or omniscient, but one who denies the existence of the omnipotent Supreme Personality of Godhead is more than īśvara, or the Lord. His conclusion, therefore, is that the Supreme Personality of Godhead (īśvara) is a transformation of material ignorance and that the living entity (jīva) is covered by ignorance. Thus he describes both collective and individual existence in darkness. According to Māyāvādī philosophers, the Vaiṣṇava conception of the Lord as the Supreme Personality of Godhead and of the jīva, or individual soul, as His eternal servant is a manifestation of ignorance. If we accept the judgment of Lord Kṛṣṇa in the *Bhagavad-gītā*, however, the Māyāvādīs are to be considered māyayāpahṛta-jñāna, or bereft of all knowledge, because they do not recognize the existence of the Supreme Personality of Godhead or they claim that His existence is a product of the material conception (māyā). These are characteristics of asuras, or demons.



Lord Śrī Caitanya Mahāprabhu, in His discourses with Sārvabhauma Bhaṭṭācārya, said:



jīvera nistāra lāgi' sūtra kaila vyāsa

māyāvādi-bhāṣya śunile haya sarva-nāśa



(Cc. Madhya 6.169)





Vyāsadeva composed the *Vedānta-sūtra* to deliver the conditioned souls from this material world, but Śaṅkarācārya, by presenting the *Vedānta-sūtra* in his own way, has clearly done a great disservice to human society, for one who follows his Māyāvāda philosophy is doomed. In the Vedanta-sūtra, devotional service is clearly indicated, but the Māyāvādī philosophers refuse to accept the spiritual body of the Supreme Absolute Person and refuse to accept that the living entity has an individual existence separate from that of the Supreme Lord. Thus they have created atheistic havoc all over the world, for such a conclusion is against the very nature of the transcendental process of pure devotional service. The Māyāvādī philosophers' unrealizable ambition to become one with the Supreme through denying the existence of the Personality of Godhead results in a most calamitous misrepresentation of spiritual knowledge, and one who follows this philosophy is doomed to remain perpetually in this material world. Therefore the Māyāvādīs are called aviśuddha-buddhayaḥ, or unclean in knowledge. Because they are unclean in knowledge, all their austerities and penances end in frustration. Thus although they may be honored at first as very learned scholars, ultimately they descend to physical activities of politics, social work, etc. Instead of becoming one with the Supreme Lord, they again become one with these material activities. This is explained in *Śrīmad-Bhāgavatam* (10.2.32):





āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ



In actuality the Māyāvādī philosophers very strictly follow the austerities and penances of spiritual life and in this way are elevated to the impersonal Brahman platform, but due to their negligence of the lotus feet of the Lord they again fall down to material existence.





TEXT 115





prākṛta kariyā māne viṣṇu-kalevara



viṣṇu-nindā āra nāhi ihāra upara



SYNONYMS



*prākṛta*-material; *kariyā*-taking it to be so; *māne*-accepts; *viṣṇu*-Lord Viṣṇu's; *kalevara*-body; *viṣṇu*-nindā-defaming or blaspheming Lord Viṣṇu; *āra*-beyond this; *nāhi*-none; *ihāra*-of this; *upara*-above.



TRANSLATION



"One who considers the transcendental body of Lord Viṣṇu to be made of material nature is the greatest offender at the lotus feet of the Lord. There is no greater blasphemy against the Supreme Personality of Godhead.



PURPORT



Śrī Bhaktisiddhānta Sarasvatī Gosvāmī explains that the variegated personal feature of the Absolute Truth is the viṣṇu-tattva and that the material energy, which creates this cosmic manifestation, is the energy of Lord Viṣṇu. The creative force is merely the energy of the Lord, but the foolish conclude that because the Lord has distributed Himself in an impersonal form He has no separate existence.. The impersonal Brahman, however, cannot possess energies, nor does the Vedic literature state that māyā (the illusory energy) is covered by another māyā. There are hundreds and thousands of references, however, to viṣṇu-māyā (parāsya śaktiḥ), or the energy of Lord Viṣṇu. In the *Bhagavad-gītā* (7.14) Kṛṣṇa refers to mama māyā ("My energy"). Māyā is controlled by the Supreme Personality of Godhead; it is not that He is covered by māyā. Therefore Lord Viṣṇu cannot be a product of the material energy. In the beginning of the *Vedānta-sūtra* it is said, janmādy asya yataḥ, indicating that the material energy is also an emanation of the Supreme Brahman. How then could He be covered by the material energy? If that were possible, material energy would be greater than the Supreme Brahman. Even these simple arguments, however, cannot be understood by the Māyāvādī philosophers, and therefore the term māyayāpahṛta-jñāna, which is applied to them in the *Bhagavad-gītā*, is extremely appropriate. Anyone who thinks that Lord Viṣṇu is a product of the material energy, as explained by Sadānanda Yogīndra, should immediately be understood to be insane, for his knowledge has been stolen by the illusory energy.





Lord Viṣṇu cannot be placed within the category of the demigods. Those who are actually bewildered by the Māyāvāda philosophy and are still in the darkness of ignorance consider Lord Viṣṇu to be a demigod, in defiance of the Ṛg-vedic mantra oṁ tad viṣṇoḥ paramaṁ padam ("Viṣṇu is always in a superior position"). This mantra is also confirmed in the *Bhagavad-gītā*: mattaḥ parataraṁ nānyat-there is no truth superior to Lord Kṛṣṇa, or Viṣṇu. Thus only those whose knowledge has been bewildered consider Lord Viṣṇu to be a demigod and therefore suggest that one may worship either Lord Viṣṇu, the goddess Kālī ( Durgā) or whomever one likes and achieve the same result. This is an ignorant conclusion that is not accepted in the *Bhagavad-gītā*, which distinctly says, yānti deva-vratā devān . . . yānti mad-yājino'pi mām: "The worshipers of the demigods will be promoted to the respective planets of the demigods, but devotees of the Supreme Lord will go back home, back to Godhead." (Bg. 9.25) Lord Kṛṣṇa explains very clearly in the Bhagavad-gitā that His material energy is very difficult to overcome: daivī hy eṣā guṇa-mayī mama māyā duratyayā. Māyā's influence is so strong that even learned scholars and spiritualists are also covered by māyā and think themselves to be as good as the Supreme Personality of Godhead. Actually, however, to free oneself from the influence of māyā one must surrender to the Supreme Personality of Godhead, as Kṛṣṇa also states in the *Bhagavad-gītā*: mām eva ye prapadyante māyām etāṁ taranti te. It is to be concluded, therefore, that Lord Viṣṇu does not belong to this material creation but to the spiritual world. To misconceive Lord Viṣṇu to have a material body or to equate Him with the demigods is the most offensive blasphemy against Lord Viṣṇu, and offenders against the lotus feet of Lord Viṣṇu cannot advance in spiritual knowledge. They are called māyayāpahṛta-jñāna, or those whose knowledge has been stolen by the influence of illusion.



One who thinks that there is a difference between Lord Viṣṇu's body and His soul dwells in the darkest region of ignorance. There is no difference between Lord Viṣṇu's body and Viṣṇu's soul, for they are advaya-jñāna, one knowledge. In this world there is a difference between the material body and the spiritual soul, but in the spiritual world everything is spiritual, and there are no such differences. The greatest offense of the Māyāvādī philosophers is to consider Lord Viṣṇu and the living entities to be one and the same. In this connection the *Padma Purāṇa* states, arcye viṣṇau śilā-dhir guruṣu nara-matir vaiṣṇave jāti-buddhiḥ: "One who considers the arcā-mūrti, the worshipable Deity of Lord Viṣṇu, to be stone, the spiritual master to be an ordinary human being, and a Vaiṣṇava to belong to a particular caste or creed, is possessed of hellish intelligence." One who follows such conclusions is doomed.





TEXT 116





īśvarera tattva--yena jvalita jvalana



jīvera svarūpa--yaiche sphuliṅgera kaṇa



SYNONYMS



*īśvarera tattva*-the truth of the Supreme Personality of Godhead; *yena*-is like; *jvalita*-blazing; *jvalana*-fire; *jīvera*-of the living entities; *svarūpa*-identity; *yaiche*-is like; *sphuliṅgera*-of the spark; *kaṇa*-particle.



TRANSLATION



"The Lord is like a great blazing fire, and the living entities are like small sparks of that fire.



PURPORT



Although sparks and a big fire are both fire and both have the power to burn, the burning power of the fire and that of the spark are not the same. Why should one artificially try to become like a big fire although by constitution he is like a small spark? It is due to ignorance. One should therefore understand that neither the Supreme Personality of Godhead nor the small sparklike living entities have anything to do with matter, but when the spiritual spark comes in contact with the material world his fiery quality is extinguished. That is the position of the conditioned souls. Because they are in touch with the material world, their spiritual quality is almost dead, but because these spiritual sparks are all Kṛṣṇa's parts and parcels, as the Lord states in the *Bhagavad-gītā* (mamaivāṁśaḥ), they can revive their original position by getting free from material contact. This is pure philosophical understanding. In the *Bhagavad-gītā* the spiritual sparks are declared to be sanātana (eternal); therefore the material energy, māyā, cannot affect their constitutional position.





Someone may argue, "Why is there a need to create the spiritual sparks?" The answer can be given in this way: Since the Absolute Personality of Godhead is omnipotent, He has both unlimited and limited potencies. This is the meaning of omnipotent. To be omnipotent, He must have not only unlimited potencies but limited potencies also. Thus to exhibit His omnipotency He displays both. The living entities are endowed with limited potency although they are part of the Lord. The Lord displays the spiritual world by His unlimited potencies, whereas by His limited potencies the material world is displayed. In the *Bhagavad-gītā* (7.5) the Lord says:



apareyam itas tv anyāṁ

prakṛtiṁ viddhi me parām

jīva-bhūtāṁ mahā-bāho

yayedaṁ dhāryate jagat



"Besides these inferior energies, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises all living entities who are exploiting the resources of this material, inferior nature." The jīva-bhūta, the living entities, control this material world with their limited potencies. Generally, people are bewildered by the activities of scientists and technologists. Due to māyā they think that there is no need of God and that they can do everything and anything, but actually they cannot. Since this cosmic manifestation is limited, their existence is also limited. Everything in this material world is limited, and for this reason there is creation, sustenance and dissolution. However, in the world of unlimited energy, the spiritual world, there is neither creation nor destruction.





If the Personality of Godhead did not possess both limited and unlimited energies, He could not be called omnipotent. Aṇor aṇīyān mahato mahīyān: '. "The Lord is greater than the greatest and smaller than the smallest." He is smaller than the smallest in the form of the living entities and greater than the greatest in His form of Kṛṣṇa. If there were no one to control, there would be no meaning to the conception of the supreme controller (īśvara), just as there is no meaning to a king without his subjects. If all the subjects became king, there would be no distinction between the king and an ordinary citizen. Thus for the Lord to be the supreme controller there must be a creation to control. The basic principle for the existence of the living entities is called cid-vilāsa, or spiritual pleasure. The omnipotent Lord displays His pleasure potency as the living entities. The Lord is described in the *Vedānta-sūtra* (1.1.12) as ānanda-mayo 'bhyāsāt. He is by nature the reservoir of all pleasures, and because He wants to enjoy pleasure, there must be energies to give Him pleasure or supply Him the impetus for pleasure. This is the perfect philosophical understanding of the Absolute Truth.





TEXT 117





jīva-tattva--śakti, kṛṣṇa-tattva--śaktimān



gītā-viṣṇupurāṇādi tāhāte pramāṇa



SYNONYMS



*jīva-tattva*-the truth of the living entities; *śakti*-energy; *kṛṣṇa-tattva*-the truth of the Supreme Personality of Godhead; *śakti-mān*-the possessor of the energies; *gītā*-the Bhagavad-gītā; *viṣṇu*-purāṇa-ādi-Viṣṇu Purāṇa and other Purāṇas; *tāhāte*-in them; *pramāṇa*-there are evidences.



TRANSLATION



"The living entities are energies, not the energetic. The energetic is Kṛṣṇa. This is very vividly described in the *Bhagavad-gītā*, the *Viṣṇu Purāṇa* and other Vedic scriptures.



PURPORT



As already explained, there are three prasthānas on the path of advancement in spiritual knowledge-namely, nyāya-prasthāna (Vedānta philosophy), śruti-prasthāna (the *Upaniṣads* and Vedic mantras) and smṛti-prasthāna (the *Bhagavad-gītā*, *Mahābhārata*, *Purāṇas*, etc.). Unfortunately, Māyāvādī philosophers do not accept the smṛti-prasthāna. Smṛti refers to the conclusions drawn from the Vedic evidence. Sometimes Māyāvādī philosophers do not accept the authority of the *Bhagavad-gītā* and the *Purāṇas*, and this is called ardha-kukkuṭī-nyāya, "the logic of half a hen." (A foolish farmer once thought he would save money by cutting off his hen's head, which he had to feed, and leaving its tail, which produced the eggs.) If one believes in the Vedic literature, one must accept all the Vedic scriptures recognized by the great ācāryas, but these Māyāvādī philosophers accept only the nyāya-prasthāna and śruti-prasthāna, rejecting the smṛti-prasthāna. Here, however, Śrī Caitanya Mahāprabhu cites evidence from the *Gītā*, *Viṣṇu Purāṇa*, etc., which are smṛti-prasthāna. No one can avoid the Personality of Godhead in the statements of the *Bhagavad-gītā* and other Vedic scripttures such as the *Mahābhārata* and the *Purāṇas*. Lord Caitanya therefore quotes a passage from the *Bhagavad-gītā* (7.5).





TEXT 118





apareyam itas tv anyāṁ



prakṛtiṁ viddhi me parām



jīva-bhūtāṁ mahā-bāho



yayedaṁ dhāryate jagat



SYNONYMS



*aparā*-inferior energy; *iyam*-this material world; *itaḥ*-beyond this; *tu*-but; *anyām*-another; *prakṛtim*-energy; *viddhi*-you must know; *me*-of Me; *parām*-which is superior energy; *jīva-bhūtām*-they are the living entities; *mahā-bāho*-O mighty-armed; *yayā*-by which; *idam*-this material world; *dhāryate*-is being conducted; *jagat*-the cosmic manifestation.



TRANSLATION



" 'Besides these inferior energies, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises all living entities who are exploiting the resources of this material, inferior nature.'.'



PURPORT



In the *Bhagavad-gītā* it is explained that the five elements earth, water, fire, air and ether constitute the gross energy of the Absolute Truth and that there are also three subtle energies, namely, the mind, intelligence and false ego, or identification with the phenomenal world. Thus the entire cosmic manifestation is divided into eight energies, all of which are inferior. As explained in the *Bhagavad-gītā* (mama māyā duratyayā), the inferior energy, known as māyā, is so strong that although the living entity does not belong to this energy, due to the superior strength of the inferior energy the living entity (jīva-bhūta) forgets his real position and identifies with it. Kṛṣṇa says distinctly that beyond the material energy there is a superior energy which is known as the jīva-bhūta, or living entities. When in contact with the material energy, this superior energy conducts all the activities of the entire material, phenomenal world.





The supreme cause is Kṛṣṇa (janmādy asya yataḥ), who is the origin of all energies, which work variously. The Supreme Personality of Godhead has both inferior and superior energies, and the difference between them is that the superior energy is factual whereas the inferior energy is a reflection of the superior. A reflection of the sun in a mirror or on water appears to be the sun but is not. Similarly, the material world is but a reflection of the spiritual world. Although it appears to be factual, it is not; it is only a temporary reflection, whereas the spiritual world is a factual reality. The material world, with its gross and subtle forms, is merely a reflection of the spiritual world.



The living entity is not a product of the material energy; he is spiritual energy, but in contact with matter he forgets his identity. Thus the living entity identifies himself with matter and enthusiastically engages in material activities in the guises of a technologist, scientist, philosopher, etc. He does not know that he is not at all a material product but is spiritual. His real identity thus being lost, he struggles very hard in the material world, and the Hare Kṛṣṇa movement, or Kṛṣṇa consciousness movement, tries to revive his original consciousness. His activities in manufacturing big skyscrapers are evidence of intelligence, but this kind of intelligence is not at all advanced. One should know that his only real concern is how to get free from material contact, for by absorbing his mind in material activities he takes material bodies again and again, and although he falsely claims to be very intelligent, in material consciousness he is not at all intelligent. When we speak about the Kṛṣṇa consciousness movement, which is meant to make people intelligent, the conditioned living entity therefore misunderstands it. He is so engrossed in the material concept of life that he does not think that there can be any activities that are actually based on intelligence beyond the construction of skyscrapers and big roads and the manufacturing of cars. This is proof of māyayāpahṛta-jñāna, or loss of all intelligence due to the influence of māyā. When a living entity is freed from such misconceptions, he is called liberated. When one is actually liberated he no longer identifies with the material world. The symptom of mukti (liberation) is that one engages in spiritual activities instead of falsely engaging in material activities.



Transcendental loving devotional service is the spiritual activity of the spirit soul. Māyāvādī philosophers confuse such spiritual activity with material activity, but the *Bhagavad-gītā* (14.26) confirms:



māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate



One who engages in the spiritual activities of unalloyed devotional service (avyabhicāriṇī-bhakti) is immediately elevated to the transcendental platform, and he is to be considered brahma-bhūta, which indicates that he is no longer in the material world but in the spiritual world. Devotional service is enlightenment or awakening. When the living entity perfectly performs spiritual activities under the direction of the spiritual master, he becomes perfect in knowledge and understands that he is not God but a servant of God. As explained by Caitanya Mahāprabhu, jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa': the real identity of the living entity is that he is an eternal servant of the Supreme (Cc. Madhya 20.108). As long as one does not come to this conclusion, he must be in ignorance. This is also confirmed by the Lord in the *Bhagavad-gītā* (7.19): bahūnāṁ janmanām ante jñānavān māṁ prapadyate. "After many births of struggling for existence and cultivating knowledge, when one comes to the point of real knowledge he surrenders unto Me." Such an advanced mahātmā, or great soul, is very rarely to be seen. Thus although the Māyāvādī philosophers appear to be very advanced in knowledge, they are not yet perfect. To come to the point of perfection they must voluntarily surrender to Kṛṣṇa.





TEXT 119





viṣṇu-śaktiḥ parā proktā



kṣetra-jñākhyā tathā parā



avidyā-karma-saṁjñānyā



tṛtīyā śaktir iṣyate



SYNONYMS



*viṣṇu-śaktiḥ*-the potency of Lord Viṣṇu; *parā*-spiritual; *proktā*-it is said; *kṣetra-jña-ākhyā*-the potency known as kṣetra-jña; *tathā*-as well as; *parā*-spiritual; *avidyā*-ignorance; *karma*-fruitive activities; *saṁjñā*-known as; *anyā*-other; *tṛtīyā*-third; *śaktiḥ*-potency; *iṣyate*-known thus.



TRANSLATION



" 'The potency of Lord Viṣṇu is summarized in three categories-namely, the spiritual potency, the living entities and ignorance. The spiritual potency is full of knowledge; the living entities, although belonging to the spiritual potency, are subject to bewilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities.'



PURPORT



This is a quotation from the *Viṣṇu Purāṇa* (6.7.61).





In the previous verse, quoted from the *Bhagavad-gītā*, it has been established that the living entities are to be categorized among the Lord's potencies. The Lord is potent, and there are varieties of potencies (parāsya śaktir vividhaiva śrūyate). Now, in this quotation from the *Viṣṇu Purāṇa*, this is further confirmed. There are varieties of potencies, and they have been divided into three categories-namely, spiritual, marginal and external.



The spiritual potency is manifested in the spiritual world. Kṛṣṇa's form, qualities, activities and entourage are all spiritual. This is also confirmed in the *Bhagavad-gītā* (4.5):



ajo 'pi sann avyayātmā

bhūtānām īśvaro 'pi san

prakṛtiṁ svām adhiṣṭhāya

sambhavāmy ātma-māyayā



"Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, by My spiritual potency I still appear in every millennium in My original transcendental form." Ātma-māyā refers to the spiritual potency. When Kṛṣṇa comes to this or any other universe, He does so with His spiritual potency. We take birth by the force of the material potency, but as stated here with reference to the *Viṣṇu Purāṇa*, the kṣetra-jña, or living entity, belongs to the spiritual potency; thus when we free ourselves from the clutches of the material potency we can also enter the spiritual world.





The material potency is the energy of darkness, or complete ignorance of spiritual activities. In the material potency, the living entity engages himself in fruitive activities, thinking that he can be happy through expansion in terms of material energy. This fact is prominently manifest in this Age of Kali because human society, not understanding the spiritual nature, is busily expanding in material activities. The men of the present day are almost unaware of their spiritual identity. They think that they are products of the elements of the material world and that everything will end with the annihilation of the body. Therefore they conclude that as long as one has a material body consisting of material senses, one should enjoy the senses as much as possible. Since they are atheists, they do not care whether there is a next life. Such activities are described in this verse as avidyā-karma-saṁjñānyā.



The material energy is separated from the spiritual energy of the Supreme Personality of Godhead. Thus although it is originally created by the Supreme Lord, He is not actually present within it. The Lord also confirms in the *Bhagavad-gītā* (9.4), mat-sthāni sarva-bhūtāni: "Everything is resting on Me." This indicates that everything is resting on His own energy. For example, the planets are resting within outer space, which is the separated energy of Kṛṣṇa. The Lord explains in the *Bhagavad-gītā* (7.4):



bhūmir āpo 'nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā



"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight constitute My separated material energies." The separated energy acts as if it were independent, but here it is said that although such energies are certainly factual, they are not independent but merely separated.





The separated energy can be understood from a practical example. I compose books by speaking into a dictaphone, and when the dictaphone is replayed, it appears that I am speaking personally, but actually I am not. I spoke personally, but then the dictaphone tape, which is separate from me, acts exactly like me. Similarly, the material energy originally emanates from the Supreme Personality of Godhead, but it acts separately, although the energy is supplied by the Lord. This is also explained in the *Bhagavad-gītā* (9.10): mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram. "This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings." Under the guidance or superintendence of the Supreme Personality of Godhead, the material energy works as if independent, although it is not actually independent.



In this verse from the *Viṣṇu Purāṇa* the total energy of the Supreme Personality of Godhead is classified in three divisions-namely, the spiritual or internal potency of the Lord, the marginal potency, or kṣetra-jña (the living entity), and the material potency, which is separated from the Supreme Personality of Godhead and appears to act independently. When Śrīla Vyāsadeva, by meditation and self-realization, saw the Supreme Personality of Godhead, he also saw the separated energy of the Lord standing behind Him (apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam). Vyāsadeva also realized that it is this separated energy of the Lord, the material energy, that covers the knowledge of the living entities (yayā sammohito jīva ātmānaṁ tri-guṇātmakam). The separated, material energy bewilders the living entities (jīvas), and thus they work very hard under its influence, not knowing that they are not fulfilling their mission in life. Unfortunately, most of them think that they are the body and should therefore enjoy the material senses irresponsibly, since when death comes everything will be finished. This atheistic philosophy also flourished in India, where it was sometimes propagated by Cārvāka Muni, who said:



ṛṇaṁ kṛtvā ghṛtaṁ pibet

yāvaj jīvet sukhaṁ jīvet

bhasmī-bhūtasya dehasya kutaḥ

punar āgamano bhavet



His theory was that as long as one lives one should eat as much ghee as possible. In India, ghee (clarified butter) is a basic ingredient in preparing many varieties of food. Since everyone wants to enjoy nice food, Cārvāka Muni advised that one eat as much ghee as possible. One may say, "I have no money. How shall I purchase ghee?" Cārvāka Muni, however, says, "If you have no money, then beg borrow or steal, but in some way secure ghee and enjoy life." For one who further objects that he will be held accountable for such unauthorized activities as begging, borrowing and stealing, Cārvāka Muni replies, "You will not be held responsible. As soon as your body is burned to ashes after death, everything is finished." This is called ignorance. From the *Bhagavad-gītā* it is understood that one does not die with the annihilation of his body (na hanyate hanyamāne śarīre). The annihilation of one body involves changing to another (tathā dehāntara-prāptiḥ). Therefore, to perform irresponsible activities in the material world is very dangerous. Without knowledge of the spirit soul and its transmigration, people are allured by the material energy to engage in many such activities, as if one could become happy simply by dint of material knowledge, without reference to spiritual existence. Therefore the entire material world and its activities are referred to as avidyā-karma-saṁjñānyā.





In order to dissipate the ignorance of the human beings who work under the material energy, which is separated from the Supreme Personality of Godhead, the Lord comes down to revive their original nature of spiritual activities (yadā yadā hi dharmasya glānir bhavati bhārata). As soon as they deviate from their original nature, the Lord comes to teach them, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: "My dear living entities, give up all material activities and simply surrender unto Me for protection." (Bg. 18.66)



It is the statement of Cārvāka Muni that one should beg, borrow or steal money to purchase ghee and enjoy life (ṛṇaṁ kṛtvā ghṛtaṁ pibet). Thus even the greatest atheist of India recommends that one eat ghee, not meat. No one could conceive of human beings' eating meat like tigers and dogs, but men have become so degraded that they are just like animals and can no longer claim to have a human civilization.





TEXT 120





hena jīva-tattva lañā likhi' para-tattva



ācchanna karila śreṣṭha īśvara-mahattva



SYNONYMS



*hena*-such degraded; *jīva-tattva*-the living entities; *lañā*-taking them; *likhi'*-having written; *para*-tattva-as the Supreme; *ācchanna*-covering; *karila*-did; *śreṣṭha*-the Supreme Personality of Godhead; *īśvara*-the Lord's; *mahattva*-glories.



TRANSLATION



"The Māyāvāda philosophy is so degraded that it has taken the insignificant living entities to be the Lord, the Supreme Truth, thus covering the glory and supremacy of the Absolute Truth with monism.



PURPORT



Śrīla Bhaktivinoda Ṭhākura comments in this connection that in all Vedic scriptures the jīva-tattva, the truth of the living entities, is mentioned to be one of the energies of the Lord. If one does not accept the living entity to be a minute, infinitesimal spark of the Supreme but equates the jīva-tattva with the Supreme Brahman or Supreme Personality of Godhead, it must be understood that his entire philosophy is based on a misunderstanding. Unfortunately, Śrīpāda Śaṅkarācārya purposely claimed the jīva-tattva, or living entities, to be equal to the Supreme God. Therefore his entire philosophy is based on a misunderstanding, and it misguides people to become atheists whose mission in life is unfulfilled. The mission of human life, as described in the *Bhagavad-gītā*, is to surrender unto the Supreme Lord and become His devotee, but the Māyāvāda philosophy misleads one to defy the existence of the Supreme Personality of Godhead and pose oneself as the Supreme Lord. Thus it has misguided hundreds and thousands of innocent men.





In the *Vedānta-sūtra*, Vyāsadeva has described that the Supreme Personality of Godhead is potent and that everything, material or spiritual, is but an emanation of His energy. The Lord, the Supreme Brahman, is the origin or source of everything (janmādy asya yataḥ), and all other manifestations are emanations of different energies of the Lord. This is also confirmed in the *Viṣṇu Purāṇa*:



ekadeśa-sthitasyāgner

jyotsnā vistāriṇī yathā

parasya brahmaṇaḥ śaktis

tathedam akhilaṁ jagat



"Whatever we see in this world is simply an expansion of different energies of the Supreme Personality of Godhead, who is exactly like a fire that spreads illumination for a long distance although it is situated in one place." This is a very vivid example. Similarly, it is stated that just as everything in the material world exists in the sunshine, which is the energy of the sun, so everything exists on the basis of the spiritual and material energies of the Supreme Personality of Godhead. Thus although Kṛṣṇa is situated in His own abode (goloka eva nivasaty akhilātma-bhūtaḥ), where He enjoys His transcendental pastimes with the cowherd boys and gopīs, He is nevertheless present everywhere, even within the atoms of this universe (aṇḍāntara-stha-paramāṇu-cayāntara-stham). This is the verdict of the Vedic literature.





Unfortunately, the Māyāvāda philosophy, misguiding people by claiming the living entity to be the Lord, has created havoc throughout the entire world and led almost everyone to godlessness. By thus covering the glories of the Supreme Lord, the Māyāvādī philosophers have done the greatest disservice to human society. It is to counteract these most abominable activities of the Māyāvādī philosophers that Lord Caitanya has introduced the Hare Kṛṣṇa mahā-mantra.



harer nāma harer nāma

harer nāmaiva kevalam

kalau nāsty eva nāsty eva

nāsty eva gatir anyathā



"In this age of quarrel and hypocrisy, the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way." People should simply engage in the chanting of the Hare Kṛṣṇa mahā-mantra, for thus they will gradually come to understand that they are not the Supreme Personality of Godhead, as they have been taught by the Māyāvādī philosophers, but are eternal servants of the Lord. As soon as one engages himself in the transcendental service of the Lord, he becomes free.





māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate



"One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman." (Bg. 14.26) Therefore the Hare Kṛṣṇa movement, or Kṛṣṇa consciousness movement, is the only light for the foolish living entities who think either that there is no God or that if God exists He is formless and they themselves are also God. These misconceptions are very dangerous, and the only way to counteract them is to spread the Hare Kṛṣṇa movement.





TEXT 121





vyāsera sūtrete kahe 'pariṇāma'-vāda



'vyāsa bhrānta'--bali' tāra uṭhāila vivāda



SYNONYMS



*vyāsera*-of Śrīla Vyāsadeva; *sūtrete*-in the aphorisms; *kahe*-describes; *pariṇāma*-transformation; *vāda*-philosophy; vyāsa-Śrīla Vyāsadeva; *bhrānta*-mistaken; *bali'*-accusing him; *tāra*-his; *uṭhāila*-raised; *vivāda*-opposition.



TRANSLATION



"In his *Vedānta-sūtra* Śrīla Vyāsadeva has described that everything is but a transformation of the energy of the Lord. Śaṅkarācārya, however, has misled the world by commenting that Vyāsadeva was mistaken. Thus he has raised great opposition to theism throughout the entire world.



PURPORT



Śrīla Bhaktivinoda Ṭhākura explains, "In the Vedanta-sūtra of Śrīla Vyāsadeva it is definitely stated that all cosmic manifestations result from transformations of various energies of the Lord. Śaṅkarācārya, however, not accepting the energy of the Lord, thinks that it is the Lord who is transformed. He has taken many clear statements from the Vedic literature and twisted them to try to prove that if the Lord, or the Absolute Truth, were transformed, His oneness would be disturbed. Thus he has accused Śrīla Vyāsadeva of being mistaken. In developing his philosophy of monism, therefore, he has established vivarta-vāda, or the Māyāvāda theory of illusion."





In the *Brahma-sūtra*, Second Chapter, the first quote is as follows: tad-ananyatvam ārambhaṇa-śabdādibhyaḥ. Commenting on this sūtra in his Śārīraka-bhāṣya, Śaṅkarācārya has introduced the statement vācārambhaṇaṁ vikāro nāmadheyam from the Chāndogya Upaniṣad (6.1.4) to try to prove that acceptance of the transformation of the energy of the Supreme Lord is faulty. He has tried to defy this transformation of energy in a misguided way, which will be explained later. Since his conception of God is impersonal, he does not believe that the entire cosmic manifestation is a transformation of the energies of the Lord, for as soon as one accepts the various energies of the Absolute Truth, one must immediately accept the Absolute Truth to be personal, not impersonal. A person can create many things by the transformation of his energy. For example, a businessman transforms his energy by establishing many big factories or business organizations, yet he remains a person although his energy has been transformed into these many factories or business concerns. The Māyāvādī philosophers do not understand this simple fact. Their tiny brains and poor fund of knowledge cannot afford them sufficient enlightenment to realize that when a man's energy is transformed, the man himself is not transformed but remains the same person.



Not believing in the fact that the energy of the Absolute Truth is transformed, Śaṅkarācārya has propounded his theory of illusion. This theory states that although the Absolute Truth is never transformed, we think that it is transformed, which is an illusion. Śaṅkarācārya does not believe in the transformation of the energy of the Absolute Truth, for he claims that everything is one and that the living entity is therefore also one with the Supreme. This is the Māyāvāda theory.



Śrīla Vyāsadeva has explained that the Absolute Truth is a person who has different potencies. Merely by His desire that there be creation and by His glance (sa aikṣata), He created this material world (sa asṛjata). After creation, He remains the same person; He is not transformed into everything. One should accept that the Lord has inconceivable energies and that it is by His order and will that varieties of manifestation have come into existence. In the Vedic literature it is said, sa-tattvato 'nyathā-buddhir vikāra ity udāhṛtaḥ. This mantra indicates that from one fact another fact is generated. For example, a father is one fact, and a son generated from the father is a second fact. Thus both of them are truths, although one is generated from the other. This generation of a second, independent truth from a first truth is called vikāra, or transformation resulting in a by-product. The Supreme Brahman is the Absolute Truth, and the energies that have emanated from Him and are existing separately, such as the living entities and the cosmic manifestation, are also truths. This is an example of transformation, which is called vikāra or pariṇāma. To give another example of vikāra, milk is a truth, but the same milk may be transformed into yogurt. Thus yogurt is a transformation of milk, although the ingredients of yogurt and milk are the same.



In the Chāndogya Upaniṣad there is the following mantra: aitad-ātmyam idaṁ sarvam. This mantra indicates without a doubt that the entire world is Brahman. The Absolute Truth has inconceivable energies, as confirmed in the Śvetāśvatara Upaniṣad (parāsya śaktir vividhaiva śrūyate), and the entire cosmic manifestation is evidence of these different energies of the Supreme Lord. The Supreme Lord is a fact, and therefore whatever is created by the Supreme Lord is also factual. Everything is true and complete (pūrṇam), but the original pūrṇam, the complete Absolute Truth, always remains the same. Pūrṇāt pūrṇam udacyate pūrṇasya pūrṇam ādāya. The Absolute Truth is so perfect that although innumerable energies emanate from Him and manifest creations which appear to be different from Him, He nevertheless maintains His personality. He never deteriorates under any circumstances.



It is to be concluded that the entire cosmic manifestation is a transformation of the energy of the Supreme Lord, not of the Supreme Lord or Absolute Truth Himself, who always remains the same. The material world and the living entities are transformations of the energy of the Lord, the Absolute Truth or Brahman, who is the original source. In other words, the Absolute Truth, Brahman, is the original ingredient, and the other manifestations are transformations of this ingredient. This is also confirmed in the Taittirīya Upaniṣad (3.1): yato vā imāni bhūtani jāyante. "This entire cosmic manifestation is made possible by the Absolute Truth, the Supreme Personality of Godhead." In this verse it is indicated that Brahman, the Absolute Truth, is the original cause and that the living entities (jīvas) and the cosmic manifestation are effects of this cause. The cause being a fact, the effects are also factual. They are not illusion. Śaṅkarācārya has inconsistently tried to prove that acceptance of the material world and the jīvas to be by-products of the Supreme Lord is an illusion because in this conception the existence of the material world and the jīvas is different and separate from that of the Absolute Truth. With this jugglery of understanding, Māyāvādī philosophers have propagated the slogan brahma satyaṁ jagan mithyā, which declares that the Absolute Truth is fact but the cosmic manifestation and the living entities are simply illusions, or that all of them are in fact the Absolute Truth and that the material world and living entities do not separately exist.



It is therefore to be concluded that Śaṅkarācārya, in order to present the Supreme Lord, the living entities and the material nature as indivisible and ignorant, tries to cover the glories of the Supreme Personality of Godhead. He maintains that the material cosmic manifestation is mithyā, or false, but this is a great blunder. If the Supreme Personality of Godhead is a fact, how can His creation be false? Even in ordinary dealings, one cannot think the material cosmic manifestation to be false. Therefore Vaiṣṇava philosophers say that the cosmic creation is not false but temporary. It is separated from the Supreme Personality of Godhead, but since it is wonderfully created by the energy of the Lord, to say that it is false is blasphemous.



Nondevotees factually appreciate the wonderful creation of material nature, but they cannot appreciate the intelligence and energy of the Supreme Personality of Godhead who is behind this material creation. Śrīpāda Rāmānujācārya, however, refers to a sūtra from the Aitareya Upaniṣad (1.1.1), ātmā vā idam agra āsīt, which points out that the supreme ātmā, the Absolute Truth, existed before the creation. One may argue, "If the Supreme Personality of Godhead is completely spiritual, how is it possible for Him to be the origin of creation and have within Himself both material and spiritual energies?" To answer this challenge, Śrīpāda Rāmānujācārya quotes a mantra from the Taittirīya Upaniṣad (3.1) that states:



yato vā imāni bhūtāni jāyante yena jātāni jīvanti yat prayanty abhisaṁviśanti



This mantra confirms that the entire cosmic manifestation emanates from the Absolute Truth, rests upon the Absolute Truth and after annihilation again reenters the body of the Absolute Truth, the Supreme Personality of Godhead. The living entity is originally spiritual, and when he enters the spiritual world or the body of the Supreme Lord, he still retains his identity as an individual soul. In this connection Śrīpāda Rāmānujācārya gives the example that when a green bird enters a green tree it does not become one with the tree: it retains its identity as a bird, although it appears to merge in the greenness of the tree. To give another example, an animal that enters a forest keeps its individuality, although apparently the beast merges in the forest. Similarly, in material existence, both the material energy and the living entities of the marginal potency maintain their individuality. Thus although the energies of the Supreme Personality of Godhead interact within the cosmic manifestation, each keeps its separate individual existence. Merging in the material or spiritual energies, therefore, does not involve loss of individuality. According to Śrī Rāmānujapāda's theory of Viśiṣṭādvaita, although all the energies of the Lord are one, each keeps its individuality (vaiśiṣṭya).





Śrīpāda Śaṅkarācārya has tried to mislead the readers of the *Vedānta-sūtra* by misinterpreting the words ānanda-mayo 'bhyāsāt, and he has even tried to find fault with Vyāsadeva. All the aphorisms of the *Vedānta-sūtra* need not be examined here, however, since we intend to present the *Vedānta-sūtra* in a separate volume.





TEXT 122





pariṇāma-vāde īśvara hayena vikārī



eta kahi' 'vivarta'-vāda sthāpanā ye kari



SYNONYMS



*pariṇāma-vāde*-by accepting the theory of transformation of energy; *īśvara*-the Supreme Lord; *hayena*-becomes; *vikārī*-transformed; *eta kahi'*-saying this; *vivarta*-illusion; *vāda*-theory; *sthāpanā*-establishing; *ye*-what; *kari*-do.



TRANSLATION



"According to Śaṅkarācārya, by accepting the theory of the transformation of the energy of the Lord, one creates an illusion by indirectly accepting that the Absolute Truth is transformed.



PURPORT



Śrīla Bhaktivinoda Ṭhākura comments that if one does not clearly understand the meaning of pariṇāma-vāda, or transformation of energy, one is sure to misunderstand the truth regarding this material cosmic manifestation and the living entities. In the Chāndogya Upaniṣad (6.8.4) it is said, san-mūlāḥ saumyemāḥ prajāḥ sad-āyatanāḥ sat-pratiṣṭhāḥ.The material world and the living entities are separate beings, and they are eternally true, not false. Śaṅkarācārya, however, unnecessarily fearing that by pariṇāma-vāda (transformation of energy) Brahman would be transformed (vikārī), has imagined both the material world and the living entities to be false and to have no individuality. By word jugglery he has tried to prove that the individual identities of the living entities and the material world are illusory, and he has cited the examples of mistaking a rope for a snake or an oyster shell for gold. Thus he has most abominably cheated people in general.





The example of misunderstanding a rope to be a snake is mentioned in the Māṇḍūkya Upaniṣad, but it is meant to explain the error of identifying the body with the soul. Since the soul is actually a spiritual particle, as confirmed in the *Bhagavad-gītā* (mamaivāṁśo jīva-loke), it is due to illusion (vivarta-vāda) that a human being, like an animal, identifies the body with the self. This is a proper example of vivarta, or illusion. The verse atattvato 'nyathā-buddhir vivarta ity udāhṛtaḥ describes such an illusion. To not know actual facts and thus to mistake one thing for another (as, for example, to accept the body as oneself) is called vivarta-vāda. Every conditioned living entity who considers the body to be the soul is deluded by this vivarta-vāda. One can be attacked by this vivarta-vāda philosophy when he forgets the inconceivable power of the omnipotent Personality of Godhead.



How the Supreme Personality of Godhead remains as He is, never changing, is explained in the *Īśopaniṣad*: pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. God is complete. Even if a complete manifestation is taken away from Him, He continues to be complete. The material creation is manifested by the energy of the Lord, but He is still the same person. His form, entourage, qualities and so on never deteriorate. Śrīla Jīva Gosvāmī, in his Paramātma-sandarbha, comments regarding the vivarta-vāda as follows: "Under the spell of vivarta-vāda one imagines the separate entities, namely, the cosmic manifestation and the living entities, to be one with Brahman. This is due to complete ignorance regarding the actual fact. The Absolute Truth, or Parabrahman, is always one and always the same. He is completely free from all other conceptions of existence. He is completely free from false ego, for He is the full spiritual identity. It is absolutely impossible for Him to be subjected to ignorance and fall under the spell of a misconception (vivarta-vāda). The Absolute Truth is beyond our conception. One must admit that He has unblemished qualities that He does not share with every living entity. He is never tainted in the slightest degree by the flaws of ordinary living beings. Everyone must therefore understand the Absolute Truth to possess inconceivable potencies."





TEXT 123





vastutaḥ pariṇāma-vāda--sei se pramāṇa



dehe ātma-buddhi--ei vivartera sthāna



SYNONYMS



*vastutaḥ*-factually; *pariṇāma*-vāda-transformation of the energy; *sei*-that; *se*-only; *pramāṇa*-proof; *dehe*-in the body; *ātma*-buddhi-concept of self; *ei*-this; *vivartera*-of illusion; *sthāna*-place.



TRANSLATION



"Transformation of energy is a proven fact. It is the false bodily conception of the self that is an illusion.



PURPORT



The jīva, or living entity, is a spiritual spark who is part of the Supreme Personality of Godhead. Unfortunately, he thinks the body to be the self, and that misunderstanding is called vivarta, or acceptance of untruth to be truth. The body is not the self, but animals and foolish people think that it is. Vivarta (illusion) does not, however, denote a change in the identity of the spirit soul; it is the misconception that the body is the self that is an illusion. Similarly, the Supreme Personality of Godhead does not change when His external energy, consisting of the eight gross and subtle material elements listed in the *Bhagavad-gītā* (bhūmir āpo 'nalo vāyuḥ, etc.), acts and reacts in different phases.





TEXT 124





avicintya-śakti-yukta śrī-bhagavān



icchāya jagad-rūpe pāya pariṇāma



SYNONYMS



*avicintya*-inconceivable; *śakti*-potency; *yūkta*-possessed of; *śrī*-the affluent; *bhagavān*-Personality of Godhead; *icchāya*-by His wish; *jagat-rūpe*-in the form of the cosmic manifestation; *pāya*-becomes; *pariṇāma*-transformed by His energy.



TRANSLATION



"The Supreme Personality of Godhead is opulent in all respects. Therefore by His inconceivable energies He has transformed the material cosmic manifestation.





TEXT 125





tathāpi acintya-śaktye haya avikārī



prākṛta cintāmaṇi tāhe dṛṣṭānta ye dhari



SYNONYMS



*tathāpi*-yet; *acintya-śaktye*-by inconceivable potency; *haya*-remains; *avikārī*-without change; *prākṛta*-material; *cintāmaṇi*-touchstone; *tāhe*-in that respect; *dṛṣṭānta*-example; *ye*-which; *dhari*-we accept.



TRANSLATION



"Using the example of a touchstone, which by its energy turns iron to gold and yet remains the same, we can understand that although the Supreme Personality of Godhead transforms His innumerable energies, He remains unchanged.





TEXT 126





nānā ratna-rāśi haya cintāmaṇi haite



tathāpiha maṇi rahe svarūpe avikṛte



SYNONYMS



*nānā*-varieties; *ratna*-rāśi-valuable jewels; *haya*-become possible; *cintāmaṇi*-the touchstone; *haite*-from; *tathāpiha*-still, certainly; *maṇi*-the touchstone; *rahe*-remains; *svarūpe*-in its original form; *avikṛte*-without change.



TRANSLATION



"Although a touchstone produces many varieties of valuable jewels, it nevertheless remains the same. It does not change its original form.





TEXT 127





prākṛta-vastute yadi acintya-śakti haya



īśvarera acintya-śakti,--ithe ki vismaya



SYNONYMS



*prākṛta-vastute*-in material things; *yadi*-if; *acintya*-inconceivable; *śakti*-potency; *haya*-becomes possible; *īśvarera*-of the Supreme Lord; *acintya*-inconceivable; *śakti*-potency; *ithe*-in this; *ki*-what; *vismaya*-wonderful.



TRANSLATION



"If there is such inconceivable potency in material objects, why should we not believe in the inconceivable potency of the Supreme Personality of Godhead?



PURPORT



The argument of Śrī Caitanya Mahāprabhu described in this verse can be very easily understood even by a common man if he simply thinks of the activities of the sun, which has been giving off unlimited amounts of heat and light since time immemorial and yet has not even slightly decreased in power. Modern science believes that it is by sunshine that the entire cosmic manifestation is maintained, and actually one can see how the actions and reactions of sunshine maintain order throughout the universe. The growth of vegetables and even the rotation of the planets take place due to the heat and light of the sun. Sometimes, therefore, modern scientists consider the sun to be the original cause of creation, not knowing that the sun is only a medium, for it is also created by the supreme energy of the Supreme Personality of Godhead. Aside from the sun and the touchstone, there are many other material things that transform their energy in different ways and yet remain as they are. It is not necessary, therefore, for the original cause, the Supreme Personality of Godhead, to change due to the changes or transformations of His different energies.





The falsity of Śrīpāda Śaṅkarācārya's explanation of vivarta-vāda and pariṇāma-vāda has been detected by the Vaiṣṇava ācāryas, especially Jīva Gosvāmī, whose opinion is that actually Śaṅkara did not understand the *Vedānta-sūtra*. In Śaṅkara's explanation of one sūtra, ānanda-mayo 'bhyāsāt, he has interpreted the affix mayaṭ with such word jugglery that this very explanation proves that he had little knowledge of the *Vedānta-sūtra* but simply wanted to support his impersonalism through the aphorisms of the Vedānta philosophy. Actually, however, he failed to do so because he could not put forward strong arguments. In this connection, Śrīla Jīva Gosvāmī cites the phrase brahma pucchaṁ pratiṣṭhā (Taittirīya Upaniṣad 2.5), which gives Vedic evidence that Brahman is the origin of everything. In explaining this verse, Śrīpāda Śaṅkarācārya interpreted various Sanskrit words in such a way that he implied, according to Jīva Gosvāmī, that Vyāsadeva had very little knowledge of higher logic. Such unscrupulous deviation from the real meaning of the *Vedānta-sūtra* has created a class of men who by word jugglery try to derive various indirect meanings from the Vedic literatures, especially the *Bhagavad-gītā*. One of them has even explained that the word kurukṣetra refers to the body. Such interpretations imply, however, that neither Lord Kṛṣṇa nor Vyāsadeva had a proper sense of word usage or etymological adjustment. They lead one to assume that since Lord Kṛṣṇa could not personally sense the meaning of what He was speaking and Vyāsadeva did not know the meaning of what he was writing, Lord Kṛṣṇa left His book to be explained later by the Māyāvādīs. Such interpretations merely prove, however, that their proponents have very little philosophical sense.



Instead of wasting one's time falsely deriving such indirect meanings from the *Vedānta-sūtra* and other Vedic scriptures, one should accept the words of these books as they are. In presenting the *Bhagavad-gītā As It Is*, therefore, we have not changed the meaning of the original words. Similarly, if one studies the *Vedānta-sūtra* as it is, without whimsical and capricious adulteration, one can understand the Vedanta-sūtra very easily. Śrīla Vyāsadeva therefore explains the *Vedānta-sūtra*, beginning from the first sūtra, janmādy asya yataḥ, in his *Śrīmad-Bhāgavatam* (1.1.1):



janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ sva-rāṭ



"I meditate upon Him [Lord Śrī Kṛṣṇa], the transcendent reality, who is the primeval cause of all causes, from whom all manifested universes arise, in whom they dwell, and by whom they are destroyed. I meditate upon that eternally effulgent Lord, who is directly and indirectly conscious of all manifestations and yet is fully independent." The Supreme Personality of Godhead knows very well how to do everything perfectly. He is abhijña, always fully conscious. The Lord therefore says in the *Bhagavad-gītā* (7.26) that He knows everything, past, present and future, but that no one but a devotee knows Him as He is. Therefore, the Absolute Truth, the Personality of Godhead, is at least partially understood by devotees of the Lord, but the Māyāvādī philosophers, who unnecessarily speculate to understand the Absolute Truth, simply waste their time.





TEXT 128





'praṇava' se mahāvākya--vedera nidāna



īśvara-svarūpa praṇava sarva-viśva-dhāma



SYNONYMS



*praṇava*-the oṁkāra; *se*-that; *mahā*-vākya-transcendental sound vibration; *vedera*-of the Vedas; *nidāna*-basic principle; *īśvara*-svarūpa-direct representation of the Supreme Personality of Godhead; *praṇava*-oṁkāra; *sarva-viśva*-of all universes; *dhāma*-is the reservoir.



TRANSLATION



"The Vedic sound vibration oṁkāra, the principal word in the Vedic scriptures, is the basis of all Vedic vibrations. Therefore one should accept oṁkāra as the sound representation of the Supreme Personality of Godhead and the reservoir of the cosmic manifestation.



PURPORT



In the *Bhagavad-gītā* (8.13) the glories of oṁkāra are described as follows:





oṁ ity ekākṣaraṁ brahma

vyāharan mām anusmaran

yaḥ prayāti tyajan dehaṁ

sa yāti paramāṁ gatim



This verse indicates that oṁkāra, or praṇava, is a direct representation of the Supreme Personality of Godhead. Therefore if at the time of death one simply remembers oṁkāra, he remembers the Supreme Personality of Godhead and is therefore immediately transferred to the spiritual world. Oṁkāra is the basic principle of all Vedic mantras, for it is a representation of Lord Kṛṣṇa, understanding of whom is the ultimate goal of the *Vedas*, as stated in the *Bhagavad-gītā* (vedaiś ca sarvair aham eva vedyaḥ). Māyāvādī philosophers cannot understand these simple facts explained in the *Bhagavad-gītā*, and yet they are very proud of being Vedāntīs. Sometimes, therefore, we refer to the Vedāntī philosophers as Vidantīs, those who have no teeth (vi means "without," and dantī means "possessing teeth"). The statements of the Śaṅkara philosophy, which are the teeth of the Māyāvādī philosopher, are always broken by the strong arguments of Vaiṣṇava philosophers such as the great ācāryas, especially Rāmānujācārya. Śrīpāda Rāmānujācārya and Madhvācārya break the teeth of the Māyāvādī philosophers, who can therefore be called Vidantīs, "toothless."





The transcendental vibration oṁkāra is explained in the *Bhagavad-gītā*, Chapter Eight, verse thirteen:



oṁ ity ekākṣaraṁ brahma

vyāharan mām anusmaran

yaḥ prayāti tyajan dehaṁ

sa yāti paramāṁ gatim



"After being situated in this yoga practice and vibrating the sacred syllable oṁ, the supreme combination of letters, if one thinks of the Supreme Personality of Godhead and quits his body, he will certainly reach the spiritual planets."





If one actually understands that oṁkāra is the sound representation of the Supreme Personality of Godhead, whether he chants oṁkāra or the Hare Kṛṣṇa mantra, the result is certainly the same.



The transcendental vibration of oṁkāra is further explained in the *Bhagavad-gītā*, Chapter Nine, verse seventeen:



pitāham asya jagato

mātā dhātā pitāmahaḥ

vedyaṁ pavitram oṁkāra

ṛk sāma yajur eva ca



"I am the father of this universe, the mother, the support, and the grandsire. I am the object of knowledge, the purifier and the syllable oṁ. I am also the Ṛg, the Sāma and the Yajur *Vedas*. ."





Similarly, the transcendental sound oṁ is further explained in the *Bhagavad-gītā*, Chapter Seventeen, verse twenty-three:



oṁ tat sad iti nirdeśo

brahmaṇas tri-vidhaḥ smṛtaḥ

brāhmaṇās tena vedāś ca

yajñāś ca vihitāḥ purā



"From the beginning of creation, the three syllables oṁ tat sat have been used to indicate the Supreme Absolute Truth [Brahman]. They were uttered by brāhmaṇas while chanting Vedic hymns and during sacrifices for the satisfaction of the Supreme."





Throughout all the Vedic scriptures the glories of oṁkāra are specifically mentioned. Śrīla Jīva Gosvāmī, in his thesis Bhagavat-sandarbha, says that in the Vedic literature oṁkāra is considered to be the sound vibration of the holy name of the Supreme Personality of Godhead. Only this vibration of transcendental sound can deliver a conditioned soul from the clutches of māyā. Sometimes oṁkāra is also called the deliverer (tāra). *Śrīmad-Bhāgavatam* begins with the oṁkāra vibration: oṁ namo bhagavate vāsudevāya. Therefore oṁkāra has been described by the great commentator Śrīdhara Svāmī as tārāṅkura, the seed of deliverance from the material world. Since the Supreme Godhead is absolute, His holy name and His sound vibration oṁkāra are as good as He Himself. Caitanya Mahāprabhu says that the holy name, or oṁkāra, the transcendental representation of the Supreme Personality of Godhead, has all the potencies of the Personality of Godhead.



nāmnām akāri bahudhā nija-sarva-śaktis

tatrārpitā niyamitaḥ smaraṇe na kālaḥ



All potencies are invested in the holy vibration of the holy name of the Lord. There is no doubt that the holy name of the Lord, or oṁkāra, is the Supreme Personality of Godhead Himself. In other words, anyone who chants oṁkāra and the holy name of the Lord, Hare Kṛṣṇa, immediately meets the Supreme Lord directly in His sound form. In the Nārada-pañcarātra it is clearly said that the Supreme Personality of Godhead Nārāyaṇa personally appears before the chanter who engages in chanting the aṣṭākṣara, or eight-syllable mantra, oṁ namo nārāyaṇāya. A similar statement in the Māṇḍūkya Upaniṣad declares that whatever one sees in the spiritual world is all an expansion of the spiritual potency of oṁkāra.





On the basis of all the *Upaniṣads*, Śrīla Jīva Gosvāmī says that oṁkāra is the Supreme Absolute Truth and is accepted as such by all the ācāryas and authorities. Oṁkāra is beginningless, changeless, supreme and free from deterioration and external contamination. Oṁkāra is the origin, middle and end of everything, and any living entity who thus understands oṁkāra attains the perfection of spiritual identity in oṁkāra. Oṁkāra, being situated in everyone's heart, is īśvara, the Supreme Personality of Godhead, as confirmed in the *Bhagavad-gītā* (18.61): īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati. Oṁkāra is as good as Viṣṇu because oṁkāra is as all-pervasive as Viṣṇu. One who knows oṁkāra and Lord Viṣṇu to be identical no longer has to lament or hanker. One who chants oṁkāra no longer remains a śūdra but immediately comes to the position of a brāhmaṇa. Simply by chanting oṁkāra one can understand the whole creation to be one unit, or an expansion of the energy of the Supreme Lord: idaṁ hi viśvaṁ bhagavān ivetaro yato jagat-sthāna-nirodha-sambhavāḥ. "The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only this cosmic manifestation has emanated, in Him it rests, and unto Him it enters after annihilation." (Bhāg. 1.5.20) Although one who does not understand concludes otherwise, Śrīmad-Bhagavatam states that the entire cosmic manifestation is but an expansion of the energy of the Supreme Lord. Realization of this is possible simply by chanting the holy name of the Lord, oṁkāra.



One should not, however, foolishly conclude that because the Supreme Personality of Godhead is omnipotent, we have manufactured a combination of letters-a, u and m-to represent Him. Factually the transcendental sound oṁkāra, although a combination of the three letters a, u and m, has transcendental potency, and one who chants oṁkāra will very soon realize oṁkāra and Lord Viṣṇu to be nondifferent. Kṛṣṇa declares, praṇavaḥ sarva-vedeṣu: "I am the syllable oṁ in the Vedic mantras." (Bg. 7.8) One should therefore conclude that among the many incarnations of the Supreme Personality of Godhead, oṁkāra is the sound incarnation. All the *Vedas* accept this thesis. One should always remember that the holy name of the Lord and the Lord Himself are always identical (abhinnatvān nāma-nāminoḥ). Since oṁkāra is the basic principle of all Vedic knowledge, it is uttered before one begins to chant any Vedic hymn. Without oṁkāra, no Vedic mantra is successful. The Gosvāmīs therefore declare that praṇava (oṁkāra) is the complete representation of the Supreme Personality of Godhead, and they have analyzed oṁkāra in terms of its alphabetical constituents as follows:



a-kāreṇocyate kṛṣṇaḥ

sarva-lokaika-nāyakaḥ

u-kāreṇocyate rādhā

ma-kāro jīva-vācakaḥ



Oṁkāra is a combination of the letters a, u and m. A-kāreṇocyate kṛṣṇaḥ: the letter a (a-kāra) refers to Kṛṣṇa, who is sarva-lokaika-nāyakaḥ, the master of all living entities and planets, material and spiritual. Nāyaka means "leader." He is the supreme leader (nityo nityānāṁ cetanaś cetanānām). The letter u (u-kāra) indicates Śrīmatī Rādhārāṇī, the pleasure potency of Kṛṣṇa, and m (ma-kāra) indicates the living entities (jīvas). Thus oṁ is the complete combination of Kṛṣṇa, His potency and His eternal servitors. In other words, oṁkāra represents Kṛṣṇa, His name, fame, pastimes, entourage, expansions, devotees, potencies and everything else pertaining to Him. As Caitanya Mahāprabhu states in the present verse of Śrī *Caitanya-caritāmṛta*, sarva-viśva-dhāma: oṁkāra is the resting place of everything, just as Kṛṣṇa is the resting place of everything (brahmaṇo hi pratiṣṭhāham).



The Māyāvādī philosophers consider many Vedic mantras to be the mahā-vākya, or principal Vedic mantra, such as tat tvam asi (Chāndogya Upaniṣad 6.8.7), idaṁ sarvaṁ yad ayam ātmā and brahmedaṁ sarvam (Bṛhad-āraṇyaka Upaniṣad 2.5.1), ātmaivedaṁ sarvam (Chāndogya Upaniṣad 7.25.2) and neha nānāsti kiñcana (Kaṭha Upaniṣad 2.1.11). That is a great mistake. Only oṁkāra is the mahā-vākya. All these other mantras that the Māyāvādīs accept as the mahā-vākya are only incidental. They cannot be taken as the mahā-vākya, or mahā-mantra. The mantra tat tvam asi indicates only a partial understanding of the *Vedas*, unlike oṁkāra, which represents the full understanding of the *Vedas*. Therefore the transcendental sound that includes all Vedic knowledge is oṁkāra (praṇava).



Aside from oṁkāra, none of the words uttered by the followers of Śaṅkarācārya can be considered the mahā-vākya. They are merely passing remarks. Śaṅkarācārya, however, has never stressed chanting of the mahā-vākya oṁkāra; he has accepted only tat tvam asi as the mahā-vākya. Imagining the living entity to be God, he has misrepresented all the mantras of the *Vedānta-sūtra* with the motive of proving that there is no separate existence of the living entities and the Supreme Absolute Truth. This is similar to the politician's attempt to prove nonviolence from the *Bhagavad-gītā*. Kṛṣṇa is violent to demons, and to attempt to prove that Kṛṣṇa is not violent is ultimately to deny Kṛṣṇa. As such explanations of the *Bhagavad-gītā* are absurd, so also is Śaṅkarācārya's explanation of the *Vedānta-sūtra*, and no sane and reasonable man will accept it. At present, however, the *Vedānta-sūtra* is misrepresented not only by the so-called Vedāntis but also by other unscrupulous persons who are so degraded that they even recommend that sannyāsīs eat meat, fish and eggs. In this way Śaṅkara's so-called followers, the impersonalist Māyāvādīs, are sinking lower and lower. How can these degraded men explain the *Vedānta-sūtra*, which is the essence of all Vedic literature?



Lord Śrī Caitanya Mahāprabhu has declared, māyāvādi-bhāṣya śunile haya sarva-nāśa: "Anyone who hears commentary on the *Vedānta-sūtra* from the Māyāvāda school is completely doomed." As explained in the *Bhagavad-gītā* (15.15), vedaiś ca sarvair aham eva vedyaḥ: all Vedic literature aims to understand Kṛṣṇa. Māyāvāda philosophy, however, has deviated everyone from Kṛṣṇa. Therefore there is a great need for the Kṛṣṇa consciousness movement all over the world to save the world from degradation. Every intelligent and sane man must abandon the philosophical explanation of the Māyāvādīs and accept the explanation of Vaiṣṇava ācāryas. One should read *Bhagavad-gītā As It Is* to try to understand the real purpose of the *Vedas*.





TEXT 129





sarvāśraya īśvarera praṇava uddeśa



'tat tvam asi'--vākya haya vedera ekadeśa



SYNONYMS



*sarva-āśraya*-the reservoir of everything; *īśvarera*-of the Supreme Personality of Godhead; *praṇava*-oṁkāra; *uddeśa*-purpose; *tat tvam asi*-the Vedic mantra tat tvam asi ("you are the same"); *vākya*-statement; *haya*-becomes; *vedera*-of the Vedic literature; *eka*-deśa-partial understanding.



TRANSLATION



"It is the purpose of the Supreme Personality of Godhead to present praṇava [oṁkāra] as the reservoir of all Vedic knowledge. The words tat tvam asi are only a partial explanation of the Vedic knowledge.



PURPORT



Tat tvam asi means "you are the same spiritual identity."





TEXT 130





'praṇava, mahā-vākya--tāhā kari' ācchādana



mahāvākye kari 'tat tvam asi'ra sthāpana



SYNONYMS



*praṇava*-oṁkāra; *mahā*-vākya-principal mantra; *tāhā*-that; *kari'*-making; *ācchādana*-covered; *mahā-vākye*-in place of the principal mantra; *kari*-I do; *'tat tvam asi'ra sthāpana*-establishment of the statement tat tvam asi.



TRANSLATION



"Praṇava [oṁkāra] is the mahā-vākya [mahā-mantra] in the *Vedas*. Śaṅkarācārya's followers cover this to stress without authority the mantra tat tvam asi.



PURPORT



The Māyāvādī philosophers stress the statements tat tvam asi, so 'ham, etc., but they do not stress the real mahā-mantra, praṇava (oṁkāra). Therefore, because they misrepresent Vedic knowledge, they are the greatest offenders to the lotus feet of the Lord. Caitanya Mahāprabhu says clearly, māyāvādī kṛṣṇe aparādhī: "Māyāvādī philosophers are the greatest offenders to Lord Kṛṣṇa." Lord Kṛṣṇa declares:





tān ahaṁ dviṣataḥ krūrān

saṁsāreṣu narādhamān

kṣipāmy ajasram aśubhān

āsurīṣv eva yoniṣu



"Those who are envious and mischievous, who are the lowest among mankind, I perpetually cast into the ocean of material existence, into various demoniac species of life." (Bg. 16.19) Life in demoniac species awaits the Māyāvādī philosophers after death because they are envious of Kṛṣṇa. When Kṛṣṇa says in the *Bhagavad-gītā* (9.34), man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ("Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me"), one demoniac scholar says that it is not Kṛṣṇa to whom one must surrender. This scholar is already suffering in this life, and he will have to suffer again in the next if in this life he does not complete his prescribed suffering. One should be very careful not to be envious of the Supreme Personality of Godhead. In the next verse, therefore, Śrī Caitanya Mahāprabhu clearly states the purpose of the *Vedas*.





TEXT 131





sarva-veda-sūtre kare kṛṣṇera abhidhāna



mukhya-vṛtti chāḍi' kaila lakṣaṇā-vyākhyāna



SYNONYMS



*sarva-veda-sūtre*-in all the aphorisms of the Vedānta-sūtra; *kare*-establishes; *kṛṣṇera*-of Lord Kṛṣṇa; *abhidhāna*-explanation; *mukhya*-vṛtti-direct interpretation; *chāḍi'*-giving up; *kaila*-made; *lakṣaṇā*-indirect; *vyākhyāna*-explanation.



TRANSLATION



"In all the Vedic sūtras and scriptures, it is Lord Kṛṣṇa who is to be understood, but the followers of Śaṅkarācārya have covered the real meaning of the *Vedas* with indirect explanations.



PURPORT



It is said:





vede rāmāyaṇe caiva

purāṇe bhārate tathā

ādāv ante ca madhye ca

hariḥ sarvatra gīyate



In the Vedic literature, including the *Rāmāyaṇa*, *Purāṇas* and *Mahābhārata*, from the very beginning (ādau) to the end (ante ca), as well as within the middle (madhye ca), only Hari, the Supreme Personality of Godhead, is explained.





TEXT 132





svataḥ-pramāṇa veda--pramāṇa-śiromaṇi



lakṣaṇā karile svataḥ-pramāṇatā-hāni



SYNONYMS



*svataḥ*-pramāṇa-self-evident; *veda*-the Vedic literature; *pramāṇa*-evidence; *śiromaṇi*-topmost; *lakṣaṇā*-interpretation; *karile*-doing; *svataḥ*-pramāṇatā-self-evidence; *hāni*-lost.



TRANSLATION



"The self-evident Vedic scriptures are the highest evidence of all, but if these scriptures are interpreted, their self-evident nature is lost.



PURPORT



We quote Vedic evidence to support our statements, but if we interpret it according to our own judgment, the authority of the Vedic literature is rendered imperfect or useless. In other words, by interpreting the Vedic version one minimizes the value of Vedic evidence. When one quotes from Vedic literature, it is understood that the quotations are authoritative. How can one bring the authority under his own control? That is a case of principiis obsta.





TEXT 133





ei mata pratisūtre sahajārtha chāḍiyā



gauṇārtha vyākhyā kare kalpanā kariyā



SYNONYMS



*ei mata*-like this; *prati-sūtre*-in every sūtra, or aphorism, of the Vedānta-sūtra; *sahaja-artha*-the clear, simple meaning; *chāḍiyā*-giving up; *gauṇa*-artha-indirect meaning; *vyākhyā*-explanation; *kare*-he makes; *kalpanā kariyā*-by imagination.



TRANSLATION



"To prove their philosophy, the members of the Māyāvāda school have given up the real, easily understood meaning of the Vedic literature and introduced indirect meanings based on their imaginative powers."



PURPORT



Unfortunately, the Śaṅkarite interpretation has covered almost the entire world. Therefore there is a great need to present the original, easily understood natural import of the Vedic literature. We have therefore begun by presenting *Bhagavad-gītā As It Is*, and we propose to present all the Vedic literature in terms of the direct meaning of its words.





TEXT 134





ei mate pratisūtre karena dūṣaṇa



śuni' camatkāra haila sannyāsīra gaṇa



SYNONYMS



*ei mate*-in this way; *prati-sūtre*-in each and every aphorism; *karena*-shows; *dūṣaṇa*-defects; *śuniyā*-hearing; *camatkāra*-struck with wonder; *haila*-they became; *sannyāsīra*-of all the Māyāvādīs; *gaṇa*-the group.



TRANSLATION



When Śrī Caitanya Mahāprabhu thus showed for each and every sūtra the defects in Śaṅkarācārya's explanations, all the assembled Māyāvādī sannyāsīs were struck with wonder.





TEXT 135





sakala sannyāsī kahe,--'śunaha śrīpāda



tumi ye khaṇḍile artha, e nahe vivāda



SYNONYMS



*sakala*-all; *sannyāsī*-the Māyāvādī sannyāsīs; *kahe*-say; *śunaha*-please hear; *śrīpāda*-Your Holiness; *tumi*-You; *ye*-that; *khaṇḍile*-refuted; *artha*-meaning; *e*-this; *nahe*-not; *vivāda*-quarrel.



TRANSLATION



All the Māyāvādī sannyāsīs said, "Your Holiness, kindly know from us that we actually have no quarrel with Your refutation of these meanings, for You have given a clear understanding of the sūtras.





TEXT 136





ācārya-kalpita artha,--ihā sabhe jāni



sampradāya-anurodhe tabu tāhā māni



SYNONYMS



ācārya-Śaṅkarācārya; *kalpita*-imaginative; *artha*-meaning; *ihā*-this; *sabhe*-all of us; *jāni*-know; *sampradāya*-anurodhe-but for the sake of our party; *tabu*-still; *tāhā*-that; *māni*-we accept.



TRANSLATION



"We know that all this word jugglery springs from the imagination of Śaṅkarārārya, and yet because we belong to his sect, we accept it although it does not satisfy us.





TEXT 137





mukhyārtha vyākhyā kara, dekhi tomāra bala'



mukhyārthe lāgāla prabhu sūtra-sakala



SYNONYMS



*mukhya*-artha-direct meaning; *vyākhyā*-explanation; *kara*-You do; *dekhi*-let us see; *tomāra*-Your; *bala*-strength; *mukhya*-arthe-direct meaning; *lāgāla*-began; *prabhu*-the Lord; *sūtra-sakala*-all the aphorisms of the Vedānta-sūtra.



TRANSLATION



"Now let us see," the Māyāvādī sannyāsīs continued, "how well You can describe the sūtras in terms of their direct meaning." Hearing this, Lord Caitanya Mahāprabhu began His direct explanation of the *Vedānta-sūtra*.





TEXT 138





bṛhad-vastu 'brahma' kahi--'śrī-bhagavān'



ṣaḍ-vidhaiśvarya-pūrṇa, para-tattva-dhāma



SYNONYMS



*bṛhat-vastu*-the substance, which is greater than the greatest; *brahma*-called by the name Brahman; *kahi*-we call; *śrī-bhagavān*-the Supreme Personality of Godhead; *ṣaṭ*-six; *vidha*-varieties; *aiśvarya*-opulences; *pūrṇa*-full; *para*-tattva-Absolute Truth; *dhāma*-reservoir.



TRANSLATION



"Brahman, who is greater than the greatest, is the Supreme Personality of Godhead. He is full of six opulences, and therefore He is the reservoir of ultimate truth and absolute knowledge.



PURPORT



In *Śrīmad-Bhāgavatam* it is said that the Absolute Truth is understood in three phases of realization: the impersonal Brahman, the localized Paramātmā and ultimately the Supreme Personality of Godhead. The impersonal Brahman and localized Paramātmā are expansions of the potency of the Supreme Personality of Godhead, who is complete in six opulences, namely, wealth, fame, strength, beauty, knowledge and renunciation. Since He possesses His six opulences, the Personality of Godhead is the ultimate truth in absolute knowledge.





TEXT 139





svarūpa-aiśvarye tāṅra nāhi māyā-gandha



sakala vedera haya bhagavān se 'sambandha'



SYNONYMS



*svarūpa*-in His original form; *aiśvarye*-opulence; *tāṅra*-His; *nāhi*-there is none; *māyā*-gandha-contamination of the material world; *sakala*-in all; *vedera*-Vedas; *haya*-it is so; *bhagavān*-the Supreme Personality of Godhead; *se*-that; *sambandha*-relationship.



TRANSLATION



"In His original form the Supreme Personality of Godhead is full of transcendental opulences, which are free from the contamination of the material world. It is to be understood that in all Vedic literature the Supreme Personality of Godhead is the ultimate goal.





TEXT 140





tāṅre 'nirviśeṣa' kahi, cic-chakti nā māni



ardha-svarūpa nā mānile pūrṇatā haya hāni



SYNONYMS



*tāṅre*-unto Him; *nirviśeṣa*-impersonal; *kahi*-we say; *cit-śakti*-spiritual energy; *nā*-do not; *māni*-accept; *ardha*-half; *svarūpa*-form; *nā*-not; *mānile*-accepting; *pūrṇatā*-fullness; *haya*-becomes; *hāni*-defective.



TRANSLATION



"When we speak of the Supreme as impersonal, we deny His spiritual potencies. Logically, if you accept half of the truth, you cannot understand the whole.



PURPORT



In the *Upaniṣads* it is said:





oṁ pūrṇam adaḥ pūrṇam idaṁ

pūrṇāt pūrṇam udacyate

pūrṇasya pūrṇam ādāya

pūrṇam evāvaśiṣyate



This verse, which is mentioned in the *Īśopaniṣad*, Bṛhad-āraṇyaka Upaniṣad and many other *Upaniṣads*, indicates that the Supreme Personality of Godhead is full in six opulences. His position is unique, for He possesses all riches, strength, influence, beauty, knowledge and renunciation. Brahman means the greatest, but the Supreme Personality of Godhead is greater than the greatest, just as the sun globe is greater than the sunshine, which is all-pervading in the universe. Although the sunshine that spreads all over the universes appears very great to the less knowledgeable, greater than the sunshine is the sun itself, and greater than the sun is the sun-god. Similarly, impersonal Brahman is not the greatest, although it appears to be so. Impersonal Brahman is only the bodily effulgence of the Supreme Personality of Godhead, but the transcendental form of the Lord is greater than both the impersonal Brahman and localized Paramātmā. Therefore whenever the word Brahman is used in the Vedic literature, it is understood to refer to the Supreme Personality of Godhead.





In the *Bhagavad-gītā* the Lord is also addressed as Parabrahman. Māyāvādīs and others sometimes misunderstand Brahman because every living entity is also Brahman. Therefore Kṛṣṇa is referred to as Parabrahman (the Supreme Brahman). In the Vedic literature, whenever the words Brahman or Parabrahman are used, they are to be understood to refer to the Supreme Personality of Godhead, Kṛṣṇa. This is their real meaning. Since the entire Vedic literature deals with the subject of Brahman, Kṛṣṇa is therefore the ultimate goal of Vedic understanding. The impersonal brahmajyoti rests on the personal form of the Lord. Therefore although the impersonal effulgence, the brahmajyoti, is the first realization, one must enter into it, as mentioned in the *Īśopaniṣad*, to find the Supreme Person, and then one's knowledge is perfect. The *Bhagavad-gītā* (7.19) also confirms this: bahūnāṁ janmanām ante jñānavān māṁ prapadyate. One's search for the Absolute Truth by dint of speculative knowledge is complete when one comes to the point of understanding Kṛṣṇa and surrenders unto Him. That is the real point of perfectional knowledge.



Partial realization of the Absolute Truth as impersonal Brahman denies the complete opulences of the Lord. This is a hazardous understanding of the Absolute Truth. Unless one accepts all the features of the Absolute Truth-namely, impersonal Brahman, localized Paramātmā and ultimately the Supreme Personality of Godhead-his knowledge is imperfect. Śrīpāda Rāmānujācārya, in his Vedārtha-saṅgraha, says: jñānena dharmeṇa svarūpam api nirūpitam, na tu jñāna-mātraṁ brahmeti katham idam avagamyate. He thus indicates that the real absolute identity must be understood in terms of both His knowledge and His characteristics. Simply to understand the Absolute Truth to be full of knowledge is not sufficient. In the Vedic literature (Muṇḍaka Upaniṣad 1.1.9) we find the statement yaḥ sarva-jñaḥ sarva-vit, which means that the Absolute Truth knows everything perfectly, but we also learn from the Vedic description parāsya śaktir vividhaiva śrūyate that not only does He know everything, but He also acts accordingly by utilizing His different energies. Thus to understand that Brahman, the Supreme, is conscious is not sufficient. One must know how He consciously acts through His different energies. Māyāvāda philosophy simply informs us of the consciousness of the Absolute Truth but does not give us information of how He acts with His consciousness. That is the defect of that philosophy.





TEXT 141





bhagavān-prāpti-hetu ye kari upāya



śravaṇādi bhakti--kṛṣṇa-prāptira sahāya



SYNONYMS



*bhagavān*-the Supreme Personality of Godhead; *prāpti-hetu*-the means by which He can be approached; *ye*-what; *kari*-I do; *upāya*-means; *śravaṇa-ādi*-devotional service, beginning with hearing; *bhakti*-devotional service; *kṛṣṇa*-the Supreme Lord; *prāptira*-to approach Him; *sahāya*-means.



TRANSLATION



"It is only by devotional service, beginning with hearing, that one can approach the Supreme Personality of Godhead. That is the only means to approach Him.



PURPORT



Māyāvādī philosophers are satisfied simply to understand Brahman to be the sum total of knowledge, but Vaiṣṇava philosophers not only know in detail about the Supreme Personality of Godhead but also know how to approach Him directly. The method for this is described by Śrī Caitanya Mahāprabhu as nine kinds of devotional service, beginning with hearing:





śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam



(Bhāg. 7.5.23)





>One can directly approach the Supreme Personality of Godhead simply by executing the nine kinds of devotional service, of which hearing about the Lord is the most important (śravaṇādi). Śrī Caitanya Mahāprabhu has very favorably stressed the importance of this process of hearing. According to His method, if people are simply given a chance to hear about Kṛṣṇa, certainly they will gradually develop their dormant awareness or love of Godhead. Śravaṇādi-śuddha-citte karaye udaya (Cc. Madhya 22.107). Love of God is dormant in everyone, but if one is given a chance to hear about the Lord, certainly that love develops. Our Kṛṣṇa consciousness movement acts on this principle. We simply give people the chance to hear about the Supreme Personality of Godhead and give them prasāda to eat, and the actual result is that all over the world people are responding to this process and becoming pure devotees of Lord Kṛṣṇa. We open hundreds of centers all over the world just to give people in general a chance to hear about Kṛṣṇa and accept Kṛṣṇa's prasāda. These two processes can be accepted by anyone, even a child. It doesn't matter whether one is poor or rich, learned or foolish, black or white, old or still a child-anyone who simply hears about the Supreme Personality of Godhead and takes prasāda is certainly elevated to the transcendental position of devotional service.





TEXT 142





sei sarva-vedera 'abhidheya' nāma



sādhana-bhakti haite haya premera udgama



SYNONYMS



*sei sarva-vedera*-that is the essence of all Vedic literature; *abhidheya nāma*-the process called abhidheya, or devotional activities; *sādhana*-bhakti-another name of this process, "devotional service in practice"; *haite*-from this; *haya*-there is; *premera*-of love of Godhead; *udgama*-awakening.



TRANSLATION



"By practicing this regulated devotional service under the direction of the spiritual master, certainly one awakens his dormant love of Godhead. This process is called abhidheya.



PURPORT



By the practice of devotional service, beginning with hearing and chanting, the impure heart of a conditioned soul is purified, and thus he can understand his eternal relationship with the Supreme personality of Godhead. That eternal relationship is described by Śrī Caitanya Mahāprabhu: jīvera 'svarūpa' haya kṛṣṇera 'nitya-dāsa'. "The living entity is an eternal servitor of the Supreme Personality of Godhead." When one is convinced about this relationship, which is called sambandha, he then acts accordingly. That is called abhidheya. The next step is prayojana-siddhi, or fulfillment of the ultimate goal of one's life. If one can understand his relationship with the Supreme Personality of Godhead and act accordingly, automatically his mission in life is fulfilled. The Māyāvādī philosophers miss even the first stage in self-realization because they have no conception of God's being personal. He is the master of all, and He is the only person who can accept the service of all living entities, but since this knowledge is lacking in Māyāvāda philosophy, Māyāvādīs do not have knowledge even of their relationship with God. They wrongly think that everyone is God or that everyone is equal to God. Therefore, since the real position of the living entity is not clear to them, how can they advance further? Although they are very puffed-up at being liberated, Māyāvādī philosophers very shortly fall down again to material activities due to their neglecting the lotus feet of the Lord. That is called patanty adhaḥ.





āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ



(Bhāg. 10.2.32)





>It is the statement of Prahlāda Mahārāja that persons who think themselves liberated but do not execute devotional service, not knowing their relationship with the Lord, are certainly misled. One must know his relationship with the Lord and act accordingly. Then the fulfillment of his life's mission will be possible.





TEXT 143





kṛṣṇera caraṇe haya yadi anurāga



kṛṣṇa vinu anyatra tāra nāhi rahe rāga



SYNONYMS



*kṛṣṇera*-of Kṛṣṇa; *caraṇe*-at the lotus feet; *haya*-becomes; *yadi*-if; *anurāga*-attachment; *kṛṣṇa*-the Supreme Personality of Godhead; *vinu*-without; *anyatra*-anywhere else; *tāra*-his; *nāhi*-there does not; *rahe*-remain; *rāga*-attachment.



TRANSLATION



"If one develops his love of Godhead and becomes attached to the lotus feet of Kṛṣṇa, gradually he loses his attachment to everything else.



PURPORT



This is a test of advancement in devotional service. As stated in *Śrīmad-Bhāgavatam* (11.2.42), bhaktir pareśānubhavo viraktir anyatra ca: in bhakti, a devotee's only attachment is Kṛṣṇa; he no longer wants to maintain his attachments to many other things. Although Māyāvādī philosophers are supposed to be very advanced on the path of liberation, we see that after some time they descend to politics and philanthropic activities. Many big sannyāsīs who were supposedly liberated and very advanced have come down again to materialistic activities, although they left this world as mithyā (false). When a devotee develops in devotional service, however, he no longer has attachments to such philanthropic activities. He is simply inspired to serve the Lord, and he engages his entire life in such service. This is the difference between Vaiṣṇava and Māyāvādī philosophers. Devotional service, therefore, is practical, whereas Māyāvāda philosophy is merely mental speculation.





TEXT 144





pañcama puruṣārtha sei prema-mahādhana



kṛṣṇera mādhurya-rasa karāya āsvādana



SYNONYMS



*pañcama*-fifth; *puruṣa*-artha-goal of life; *sei*-that; *prema*-love of God; *mahā*-dhana-foremost wealth; *kṛṣṇera*-of Lord Kṛṣṇa; *mādhurya*-conjugal love; *rasa*-mellow; *karāya*-causes; *āsvādana*-taste.



TRANSLATION



"Love of Godhead is so exalted that it is considered to be the fifth goal of human life. By awakening one's love of Godhead, one can attain the platform of conjugal love, tasting it even during the present span of life.



PURPORT



The Māyāvādī philosophers consider the highest goal of perfection to be liberation (mukti), which is the fourth perfectional platform. Generally people are aware of four principal goals of life-religiosity (dharma), economic development (artha), sense gratification (kāma) and ultimately liberation (mokṣa)-but devotional service is situated on the platform above liberation. In other words, when one is actually liberated (mukta) he can understand the meaning of love of Godhead (kṛṣṇa-prema). While teaching Rūpa Gosvāmī, Śrī Caitanya Mahāprabhu stated, koṭi-mukta-madhye 'durlabha' eka kṛṣṇa-bhakta: "Out of millions of liberated persons, one may become a devotee of Lord Kṛṣṇa."





The most elevated Māyāvādī philosopher can rise to the platform of liberation, but kṛṣṇa-bhakti, devotional service to Kṛṣṇa, is transcendental to such liberation. Śrīla Vyāsadeva explains this fact in *Śrīmad-Bhāgavatam* (1.1.2):



dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ

vedyaṁ vāstavam atra vastu śiva-daṁ tāpa-trayonmūlanam



"Completely rejecting all religions which are materially motivated, the Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries." *Śrīmad-Bhāgavatam*, the explanation of the *Vedānta-sūtra*, is meant for paramo nirmatsarāṇām, those who are completely aloof from jealousy. Māyāvādī philosophers are jealous of the existence of the Personality of Godhead. Therefore the *Vedānta-sūtra* is not actually meant for them. They unnecessarily poke their noses into the Vedanta-sūtra, but they have no ability to understand it because the author of the *Vedānta-sūtra* writes in his commentary, *Śrīmad-Bhāgavatam*, that it is meant for those who are pure in heart (paramo nirmatsarāṇām). If one is envious of Kṛṣṇa, how can he understand the *Vedānta-sūtra* or Śrīmad-Bhagavatam? The Māyāvādīs' primary occupation is to offend the Supreme Personality of Godhead, Kṛṣṇa. For example, although Kṛṣṇa demands our surrender in the *Bhagavad-gītā*, the greatest scholar and so-called philosopher in India has protested that it is "not to Kṛṣṇa" that we have to surrender. Therefore, he is envious. Since Māyāvādīs of all different descriptions are envious of Kṛṣṇa, they have no scope to understand the meaning of the *Vedānta-sūtra*. Even if they were on the liberated platform, as they falsely claim, here Kṛṣṇadāsa Kavirāja Gosvāmī repeats the statement of Śrī Caitanya Mahāprabhu that love of Kṛṣṇa is beyond the state of liberation.





TEXT 145





premā haite kṛṣṇa haya nija bhakta-vaśa



premā haite pāya kṛṣṇera sevā-sukha-rasa



SYNONYMS



*premā*-love of Kṛṣṇa; *haite*-from; *kṛṣṇa*-the Supreme Personality of Godhead; *haya*-becomes; *nija*-His own; *bhakta*-vaśa-submissive to devotees; *premā*-love of God; *haite*-from; *pāya*-he gets; *kṛṣṇera*-of Lord Kṛṣṇa; *sevā-sukha-rasa*-the mellow of devotional service.



TRANSLATION



"The Supreme Lord, who is greater than the greatest, becomes submissive to even a very insignificant devotee because of his devotional service. It is the beautiful and exalted nature of devotional service that the infinite Lord becomes submissive to the infinitesimal living entity because of it. In reciprocal devotional activities with the Lord, the devotee actually enjoys the transcendental mellow quality of devotional service.



PURPORT



Becoming one with the Supreme Personality of Godhead is not very important for a devotee. Muktiḥ svayaṁ mukulitāñjali sevate 'smān (Kṛṣṇa-karṇāmṛta 107). Speaking from his actual experience, Śrīla Bilvamaṅgala Ṭhākura says that if one develops love of Godhead, mukti (liberation) becomes subservient and unimportant to him. Mukti stands before the devotee and is prepared to render all kinds of services. The Māyāvādī philosophers' standard of mukti is very insignificant for a devotee, for by devotional service even the Supreme Personality of Godhead becomes subordinate to him. An actual example is that the Supreme Lord Kṛṣṇa became the chariot driver of Arjuna, and when Arjuna asked Him to draw his chariot between the two armies (senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta), Kṛṣṇa executed his order. Such is the relationship between the Supreme Lord and a devotee that although the Lord is greater than the greatest, He is prepared to render service to the insignificant devotee by dint of his sincere and unalloyed devotional service.





TEXT 146





sambandha, abhidheya, prayojana nāma



ei tina artha sarva-sūtre paryavasāna



SYNONYMS



*sambandha*-relationship; *abhidheya*-functional duties; *prayojana*-the goal of life; *nāma*-name; *ei*-there; *tina*-three; *artha*-purport; *sarva*-all; *sūtre*-in the aphorisms of the Vedānta; *paryavasāna*-culmination.



TRANSLATION



"One's relationship with the Supreme Personality of Godhead, activities in terms of that relationship, and the ultimate goal of life [to develop love of God]-these three subjects are explained in every aphorism of the *Vedānta-sūtra*, for they form the culmination of the entire Vedānta philosophy."



PURPORT



In *Śrīmad-Bhāgavatam* (5.5.5) it is said:





parābhavas tāvad abodha-jāto

yāvan na jijñāsata ātma-tattvam



"A human being is defeated in all his activities as long as he does not know the goal of life, which can be understood when one is inquisitive about Brahman." It is such inquiry that begins the *Vedānta-sūtra*: athāto brahma-jijñāsā. A human being should be inquisitive to know who he is, what the universe is, what God is, and what the relationship is between himself, God and the material world. Such questions cannot be asked by cats and dogs, but they must arise in the heart of a real human being. Knowledge of these four items-namely, oneself, the universe, God, and their internal relationship-is called sambandha-jñāna, or the knowledge of one's relationship. When one's relationship with the Supreme Lord is established, the next program is to act in that relationship. This is called abhidheya, or activity in relationship with the Lord. After executing such prescribed duties, when one attains the highest goal of life, love of Godhead, he achieves prayojana-siddhi, or the fulfillment of his human mission. In the *Brahma-sūtra*, or *Vedānta-sūtra*, these subjects are very carefully explained. Therefore one who does not understand the *Vedānta-sūtra* in terms of these principles is simply wasting his time. This is the version of *Śrīmad-Bhāgavatam* (1.2.8):





dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam



One may be a very learned scholar and execute his prescribed duty very nicely, but if he does not ultimately become inquisitive about the Supreme Personality of Godhead and is indifferent to śravaṇaṁ kīrtanam (hearing and chanting), all that he has done is but a waste of time. Māyāvādī philosophers who do not understand the relationship between themselves, the cosmic manifestation and the Supreme Personality of Godhead are simply wasting their time, and their philosophical speculation has no value.





TEXT 147





ei-mata sarva-sūtrera vyākhyāna śuniyā



sakala sannyāsī kahe vinaya kariyā



SYNONYMS



*ei-mata*-in this way; *sarva-sūtrera*-of all the aphorisms of the Vedānta-sūtra; *vyākhyāna*-explanation; *śuniyā*-by hearing; *sakala*-all; *sannyāsī*-the groups of Māyāvādī sannyāsīs; *kahe*-said; *vinaya*-humbly; *kariyā*-doing so.



TRANSLATION



When all the Māyāvādī sannyāsīs thus heard the explanation of Caitanya Mahāprabhu on the basis of sambandha, abhidheya and prayojana, they spoke very humbly.



PURPORT



Everyone who actually desires to understand the Vedānta philosophy must certainly accept the explanation of Lord Caitanya Mahāprabhu or the Vaiṣṇava ācāryas who have also commented on the *Vedānta-sūtra* according to the principles of bhakti-yoga. After hearing the explanation of the *Vedānta-sūtra* from Śrī Caitanya Mahāprabhu, all the sannyāsīs, headed by Prakāśānanda Sarasvatī, became very humble and obedient to the Lord, and they spoke as follows.





TEXT 148





vedamaya-mūrti tumi,--sākṣāt nārāyaṇa



kṣama aparādha,--pūrve ye kailuṅ nindana



SYNONYMS



*veda*-maya-transformation of the Vedic knowledge; *mūrti*-form; *tumi*-You; *sākṣāt*-directly; *nārāyaṇa*-the Supreme Personality of Godhead; *kṣama*-excuse; *aparādha*-offense; *pūrve*-before; *ye*-that; *kailuṅ*-we have done; *nindana*-criticism.



TRANSLATION



"Dear sir, You are Vedic knowledge personified and are directly Nārāyaṇa Himself. Kindly excuse us for the offenses we previously committed by criticizing You."



PURPORT



The complete path of bhakti-yoga is based upon the process of becoming humble and submissive. By the grace of Lord Caitanya Mahāprabhu, all the Māyāvādī sannyāsīs were very humble and submissive after hearing His explanation of the *Vedānta-sūtra*, and they begged to be pardoned for the offenses they had committed by criticizing the Lord for simply chanting and dancing and not taking part in the study of the *Vedānta-sūtra*. We are propagating the Kṛṣṇa consciousness movement simply by following in the footsteps of Lord Caitanya Mahāprabhu. We may not be very well versed in the *Vedānta-sūtra* aphorisms and may not understand their meaning, but we follow in the footsteps of the ācāryas, and because of our strictly and obediently following in the footsteps of Lord Caitanya Mahāprabhu, it is to be understood that we know everything regarding the *Vedānta-sūtra*.





TEXT 149





sei haite sannyāsīra phiri gela mana



'kṛṣṇa' 'kṛṣṇa' nāma sadā karaye grahaṇa



SYNONYMS



*sei haite*-from that time; *sannyāsīra*-all the Māyāvādī sannyāsīs; *phiri*-turn; *gela*-became; *mana*-mind; *kṛṣṇa kṛṣṇa*-the holy name of the Supreme Personality of Godhead, Kṛṣṇa; *nāma*-name; *sadā*-always; *karaye*-do; *grahaṇa*-accept.



TRANSLATION



From that moment when the Māyāvādī sannyāsīs heard the explanation of the *Vedānta-sūtra* from the Lord, their minds changed, and on the instruction of Caitanya Mahāprabhu, they too chanted "Kṛṣṇa! Kṛṣṇa!" always.



PURPORT



In this connection it may be mentioned that sometimes the sahajiyā class of devotees opine that Prakāśānanda Sarasvatī and Prabodhānanda Sarasvatī are the same man. Prabodhānanda Sarasvatī was a great Vaiṣṇava devotee of Lord Caitanya Mahāprabhu, but Prakāśānanda Sarasvatī, the head of the Māyāvādī sannyāsīs in Benares, was a different person. Prabodhānanda Sarasvatī belonged to the Rāmānuja-sampradāya, whereas Prakāśānanda Sarasvatī belonged to the Śaṅkarācārya-sampradāya. Prabodhānanda Sarasvatī wrote a number of books, among which are the Caitanya-candrāmṛta, Rādhā-rasa-sudhā-nidhi, Saṅgīta-mādhava, Vṛndāvana-śataka and Navadvīpa-śataka. While traveling in southern India, Caitanya Mahāprabhu met Prabodhānanda Sarasvatī, who had two brothers, Veṅkaṭa Bhaṭṭa and Tirumalaya Bhaṭṭa, who were Vaiṣṇavas of the Rāmānuja-sampradāya. Gopāla Bhaṭṭa Gosvāmī was the nephew of Prabodhānanda Sarasvatī. From historical records it is found that Śrī Caitanya Mahāprabhu traveled in South India in the year 1433 śakābda (A.D. 1511) during the Cāturmāsya period, and it was at that time that He met Prabodhānanda, who belonged to the Rāmānuja-sampradāya. How then could the same person meet Him as a member of the Śaṅkara-sampradāya in 1435 śakābda, two years later? It is to be concluded that the guess of the sahijiyā-sampradāya that Prabodhānanda Sarasvatī and Prakāśānanda Sarasvatī were the same man is a mistaken idea.





TEXT 150





ei-mate tāṅ-sabāra kṣami' aparādha



sabākāre kṛṣṇa-nāma karilā prasāda



SYNONYMS



*ei-mate*-in this way; *tāṅ-sabāra*-of all the sannyāsīs; *kṣami'*-excusing; *aparādha*-offense; *sabākāre*-all of them; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *karilā*-gave; *prasāda*-as mercy.



TRANSLATION



Thus Lord Caitanya excused all the offenses of the Māyāvādī sannyāsīs and very mercifully blessed them with kṛṣṇa-nāma.



PURPORT



Śrī Caitanya Mahāprabhu is the mercy incarnation of the Supreme Personality of Godhead. He is addressed by Śrīla Rūpa Gosvāmī as mahā-vadānyāvatāra, or the most magnanimous incarnation. Śrīla Rūpa Gosvāmī also says, karuṇayāvatīrṇaḥ kalau: it is only by His mercy that He has descended in this Age of Kali. Here this is exemplified. Śrī Caitanya Mahāprabhu did not like to see Māyāvādī sannyāsīs because He thought of them as offenders to the lotus feet of Kṛṣṇa, but here He excuses them (tāṅ-sabāra kṣami' aparādha). This is an example in preaching. Āpani ācari' bhakti śikhāimu sabāre. Śrī Caitanya Mahāprabhu teaches us that those whom preachers meet are almost all offenders who are opposed to Kṛṣṇa consciousness, but it is a preacher's duty to convince them of the Kṛṣṇa consciousness movement and then induce them to chant the Hare Kṛṣṇa mahā-mantra. Our propagation of the saṅkīrtana movement is continuing, despite many opponents, and people are taking up this chanting process even in remote parts of the world like Africa. By inducing the offenders to chant the Hare Kṛṣṇa mantra, Lord Caitanya Mahāprabhu exemplified the success of the Kṛṣṇa consciousness movement. We should follow very respectfully in the footsteps of Lord Caitanya, and there is no doubt that we shall be successful in our attempts.





TEXT 151





tabe saba sannyāsī mahāprabhuke laiyā



bhikṣā karilena sabhe, madhye vasāiyā



SYNONYMS



*tabe*-after this; *saba*-all; *sannyāsī*-the Māyāvādī sannyāsīs; *mahāprabhuke*-Caitanya Mahāprabhu; *laiyā*-taking Him; *bhikṣā karilena*-took prasāda, or took lunch; *sabhe*-all together; *madhye*-in the middle; *vasāiyā*-seating Him.



TRANSLATION



After this, all the sannyāsīs took the Lord in their midst, and thus they all took their meal together.



PURPORT



Previously Śrī Caitanya Mahāprabhu neither mixed nor talked with the Māyāvādī sannyāsīs, but now He is taking lunch with them. It is to be concluded that when Lord Caitanya induced them to chant Hare Kṛṣṇa and excused them for their offenses, they were purified, and therefore there was no objection to taking lunch, or bhagavat-prasāda, with them, although Śrī Caitanya Mahāprabhu knew that the food was not offered to the Deity. Māyāvādī sannyāsīs do not worship the Deity, or if they do so they generally worship the deity of Lord Śiva or the pañcopāsanā (Lord Viṣṇu, Lord Śiva, Durgādevī, Gaṇeśa and Sūrya). Here we do not find any mention of the demigods or Viṣṇu, and yet Caitanya Mahāprabhu accepted food in the midst of the sannyāsīs on the basis that they had chanted the Hare Kṛṣṇa mahā-mantra and that He had excused their offenses.





TEXT 152





bhikṣā kari' mahāprabhu āilā vāsāghara



hena citra-līlā kare gaurāṅga-sundara



SYNONYMS



*bhikṣā*-accepting food from others; *kari'*-accepting; *mahāprabhu*-Lord Caitanya; *āilā*-returned; *vāsāghara*-to His residence; *hena*-thus; *citra*-līlā-wonderful pastimes; *kare*-does; *gaurāṅga*-Lord Śrī Caitanya Mahāprabhu; *sundara*-very beautiful.



TRANSLATION



After taking lunch among the Māyāvādī sannyāsīs, Śrī Caitanya Mahāprabhu, who is known as Gaurasundara, returned to His residence. Thus the Lord performs His wonderful pastimes.





TEXT 153





candraśekhara, tapana miśra, āra sanātana



śuni' dekhi' ānandita sabākāra mana



SYNONYMS



*candraśekhara*-of the name Candraśekhara; *tapana miśra*-of the name Tapana Miśra; *āra*-and; *sanātana*-of the name Sanātana; *śuni'*-hearing; *dekhi'*-seeing; *ānandita*-very pleased; *sabākāra*-all of them; *mana*-minds.



TRANSLATION



Hearing the arguments of Śrī Caitanya Mahāprabhu and seeing His victory, Candraśekhara, Tapana Miśra and Sanātana Gosvāmī were all extremely pleased.



PURPORT



Here is an example of how a sannyāsī should preach. When Śrī Caitanya Mahāprabhu went to Vārāṇasī, He went there alone, not with a big party. Locally, however, He made friendships with Candraśekhara and Tapana Miśra, and Sanātana Gosvāmī also came to see Him. Therefore, although He did not have many friends there, due to His sound preaching and His victory in arguing with the local sannyāsīs on the Vedānta philosophy, He became greatly famous in that part of the country, as explained in the next verse.





TEXT 154





prabhuke dekhite āise sakala sannyāsī



prabhura praśaṁsā kare saba vārāṇasī



SYNONYMS



*prabhuke*-unto Lord Caitanya Mahāprabhu; *dekhite*-to see; *āise*-they came; *sakala*-all; *sannyāsī*-the Māyāvādī sannyāsīs; *prabhura*-of Lord Caitanya Mahāprabhu; *praśaṁsā*-praise; *kare*-they do; *saba*-all; *vārāṇasī*-the city of Vārāṇasī.



TRANSLATION



Many Māyāvādī sannyāsīs of Vārāṇasī came to see the Lord after this incident, and the entire city praised Him.





TEXT 155





vārāṇasī-purī āilā śrī-kṛṣṇa-caitanya



purī-saha sarva-loka haila mahā-dhanya



SYNONYMS



*vārāṇasī*-of the name Vārāṇasī; *purī*-city; *āilā*-came; *śrī-kṛṣṇa-caitanya*-Lord Śrī Caitanya Mahāprabhu; *purī*-city; *saha*-with; *sarva-loka*-all the people; *haila*-became; *mahā*-dhanya-thankful.



TRANSLATION



Śrī Caitanya Mahāprabhu visited the city of Vārāṇasī, and all of its people were very thankful.





TEXT 156





lakṣa lakṣa loka āise prabhuke dekhite



mahā-bhiḍa haila dvāre, nāre praveśite



SYNONYMS



*lakṣa lakṣa*-hundreds ofthousands; *loka*-people; *āise*-came; *prabhuke*-unto the Lord; *dekhite*-to see; *mahā-bhiḍa*-a great crowd; *haila*-there happened; *dvāre*-at the door; *nāre*-may not; *praveśite*-to enter.



TRANSLATION



The crowd at the door of His residence was so great that it numbered hundreds of thousands.





TEXT 157





prabhu yabe yā'na viśveśvara-daraśane



lakṣa lakṣa loka āsi' mile sei sthāne



SYNONYMS



*prabhu*-Lord Caitanya Mahāprabhu; *yabe*-when; *yā'na*-goes; *viśveśvara*-the deity of Vārāṇasī; *daraśane*-to visit; *lakṣa lakṣa*-hundreds of thousands; *loka*-people; *āsi'*-come; *mile*-meet; *sei*-that; *sthāne*-on the place.



TRANSLATION



When the Lord went to visit the temple of Viśveśvara, hundreds of thousands of people assembled to see Him.



PURPORT



The important point in this verse is that Śrī Caitanya Mahāprabhu regularly visited the temple of Viśveśvara (Lord Śiva) at Vārāṇasī. Vaiṣṇavas generally do not visit a demigod's temple, but here we see that Śrī Caitanya Mahāprabhu regularly visited the temple of Viśveśvara, who was the predominating deity of Vārāṇasī. Generally Māyāvādī sannyāsīs and worshipers of Lord Śiva live in Vārāṇasī, but how is it that Caitanya Mahāprabhu, who took the part of a Vaiṣṇava sannyāsī, also visited the Viśveśvara temple? The answer is that a Vaiṣṇava does not behave impudently toward the demigods. A Vaiṣṇava gives proper respect to all, although he never accepts a demigod to be as good as the Supreme Personality of Godhead.





In the Brahma-saṁhitā there are mantras offering obeisances to Lord Śiva, Lord Brahmā, the sun-god and Lord Gaṇeśa, as well as Lord Viṣṇu, all of whom are worshiped by the impersonalists as pañcopāsanā. In their temples impersonalists also install deities of Lord Viṣṇu, Lord Śiva, the sun-god, Goddess Durgā and sometimes Lord Brahmā also, and this system is continuing at present in India under the guise of the Hindu religion. Vaiṣṇavas can also worship all these demigods, but only on the principles of the Brahma-saṁhitā, which is recommended by Śrī Caitanya Mahāprabhu. We may note in this connection the mantras for worshiping Lord Śiva, Lord Brahmā, Goddess Durgā, the sun-god and Gaṇeśa, as described in the Brahma-saṁhitā.



sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā

chāyeva yasya bhuvanāni bibharti durgā

icchānurūpam api yasya ca ceṣṭate sā

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



"The external potency, māyā, who is of the nature of the shadow of the cit [spiritual] potency, is worshiped by all people as Durgā, the creating, preserving and destroying agency of this mundane world. I adore the primeval Lord, Govinda, in accordance with whose will Durgā conducts herself." (Brahma-saṁhitā 5.44)





kṣīraṁ yathā dadhi vikāra-viśeṣa-yogāt

sañjāyate na hi tataḥ pṛthag asti hetoḥ

yaḥ śambhutām api tathā samupaiti kāryād

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



"Milk is transformed into curd by the actions of acids, yet the effect, 'curd,' is neither the same as nor different from its cause, viz., milk. I adore the primeval Lord, Govinda, of whom the state of Śambu is a similar transformation for the performance of the work of destruction." (Brahma-saṁhitā 5.45)





bhāsvān yathāśma-śakaleṣu nijeṣu tejaḥ

svīyaṁ kiyat prakaṭayaty api tadvad atra

brahmā ya eṣa jagad-aṇḍa-vidhāna-kartā

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



"I adore the primeval Lord, Govinda, from whom the separated subjective portion Brahmā receives his power for the regulation of the mundane world, just as the sun manifests a portion of his own light in all the effulgent gems that bear such names as sūrya-kānta." (Brahma-saṁhitā 5.49)





yat-pāda-pallava-yugaṁ vinidhāya kumbha-

dvandve praṇāma-samaye sa gaṇādhirājaḥ

vighnān vihantum alam asya jagat-trayasya

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



"I worship the primeval Lord, Govinda. Gaṇeśa always holds His lotus feet upon the pair of tumuli protruding from his elephant head in order to obtain power for his function of destroying all obstacles on the path of progress in the three worlds." (Brahma-saṁhitā 5.50)





yac cakṣur eṣa savitā sakala-grahāṇāṁ

rājā samasta-sura-mūrtir aśeṣa-tejāḥ

yasyājñayā bhramati sambhṛta-kāla-cakro

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



"The sun, full of infinite effulgence, who is the king of all the planets and the image of the good soul, is like the eye of this world. I adore the primeval Lord, Govinda, in pursuance of whose order the sun performs his journey, mounting the wheel of time." (Bs. 5.52)





All the demigods are servants of Kṛṣṇa; they are not equal with Kṛṣṇa. Therefore even if one goes to a temple of the pañcopāsanā, as mentioned above, one should not accept the deities as they are accepted by the impersonalists. All of them are to be accepted as personal demigods, but they all serve the order of the Supreme Personality of Godhead. Śaṅkarācārya, for example, is understood to be an incarnation of Lord Śiva, as described in the *Padma Purāṇa*. He propagated the Māyāvāda philosophy under the order of the Supreme Lord. We have already discussed this point in text 114 of this chapter: tāṅra doṣa nāhi, teṅho ājñā-kārī dāsa. "Śaṅkarācārya is not at fault, for he has thus covered the real purpose of the *Vedas* under the order of the Supreme Personality of Godhead." Although Lord Śiva, in the form of a brāhmaṇa (Śaṅkarācārya), preached the false philosophy of Māyāvāda, Śrī Caitanya Mahāprabhu nevertheless said that since he did it on the order of the Supreme Personality of Godhead, there was no fault on his part (tāṅra doṣa nāhi).



We must offer proper respects to all the demigods. If one can offer respects even to an ant, why not to the demigods? One must always know, however, that no demigod is equal to or above the Supreme Lord. Ekale īśvara kṛṣṇa, āra saba bhṛtya: "Only Kṛṣṇa is the Supreme Personality of Godhead, and all others, including the demigods such as Lord Śiva, Lord Brahmā, Goddess Durgā and Ganeśa, are His servants." Everyone serves the purpose of the Supreme Godhead, and what to speak of such small and insignificant living entities as ourselves? We are surely eternal servants of the Lord. The Māyāvāda philosophy maintains that the demigods, the living entities and the Supreme Personality of Godhead are all equal. It is therefore a most foolish misrepresentation of Vedic knowledge.





TEXT 158





snāna karite yabe yā'na gaṅgā-tīre



tāhāñi sakala loka haya mahā-bhiḍe



SYNONYMS



*snāna*-bath; *karite*-taking; *yabe*-when; *yā'na*-goes; *gaṅgā*-Ganges; *tīre*-bank; *tāhāñi*-then and there; *sakala*-all; *loka*-people; *haya*-assembled; *mahā-bhiḍe*-in great crowds.



TRANSLATION



Whenever Lord Caitanya went to the banks of the Ganges to take His bath, big crowds of many hundreds of thousands of people also assembled there.





TEXT 159





bāhu tuli' prabhu bale,--bala hari hari



hari-dhvani kare loka svarga-martya bhari'



SYNONYMS



*bāhu tuli'*-raising the arms; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *bale*-speaks; *bala*-all of you chant; *hari hari*-the holy name of Lord Kṛṣṇa (Hari); *hari-dhvani*-the sound vibration of Hari; *kare*-does; *loka*-all people; *svarga-martya*-in heaven, the sky and the land; *bhari'*-completely filling.



TRANSLATION



Whenever the crowds were too great, Śrī Caitanya Mahāprabhu stood up, raised His hands and chanted, "Hari! Hari!" to which all the people responded, filling both the land and sky with the vibration.





TEXT 160





loka nistāriyā prabhura calite haila mana



vṛndāvane pāṭhāilā śrī-sanātana



SYNONYMS



*loka*-people; *nistāriyā*-delivering; *prabhura*-of the Lord; *calite*-to leave; *haila*-became; *mana*-mind; *vṛndāvane*-toward Vṛndāvana; *pāṭhāilā*-sent; *śrī*-sanātana-Sanātana Gosvāmī.



TRANSLATION



After thus delivering the people in general, the Lord desired to leave Vārāṇasī. After instructing Śrī Sanātana Gosvāmī, He sent him toward Vṛndāvana.



PURPORT



The actual purpose of Lord Caitanya's stay at Vārāṇasī after coming back from Vṛndāvana was to meet Sanātana Gosvāmī and teach him. Sanātana Gosvāmī met Śrī Caitanya Mahāprabhu after the Lord's return to Vārāṇasī, where the Lord taught him for two months about the intricacies of Vaiṣṇava philosophy and Vaiṣṇava activities. After completely instructing him, He sent him to Vṛndāvana to execute His orders. When Sanātana Gosvāmī went to Vṛndāvana, there were no temples. The city was lying vacant like an open field. Sanātana Gosvāmī sat down on the bank of the Yamunā, and after some time he gradually constructed the first temple; then other temples were constructed, and now the city is full of temples, numbering about five thousand.





TEXT 161





rātri-divase lokera śuni' kolāhala



vārāṇasī chāḍi' prabhu āilā nīlācala



SYNONYMS



*rātri*-night; *divase*-day; *lokera*-of the people in general; *śuni*-hearing; *kolāhala*-tumult; *vārāṇasī*-the city of Benares; *chāḍi'*-leaving; *prabhu*-the Lord; *āilā*-returned; *nīlācala*-to Purī.



TRANSLATION



Because the city of Vārāṇasī was always full of tumultuous crowds, Śrī Caitanya Mahāprabhu, after sending Sanātana to Vṛndāvana, returned to Jagannātha Purī.





TEXT 162





ei līlā kahiba āge vistāra kariyā



saṅkṣepe kahilāṅ ihāṅ prasaṅga pāiyā



SYNONYMS



*ei*-these; *līlā*-pastimes; *kahiba*-I shall speak; *āge*-later on; *vistāra*-vivid description; *kariyā*-making; *saṅkṣepe*-in short; *kahilāṅ*-I have spoken; *ihāṅ*-in this place; *prasaṅga*-topics; *pāiyā*-taking advantage of.



TRANSLATION



I have here given a brief account of these pastimes of Lord Caitanya, but later I shall describe them in an extensive way.





TEXT 163





ei pañca-tattva-rūpe śrī-kṛṣṇa-caitanya



kṛṣṇa-nāma-prema diyā viśva kailā dhanya



SYNONYMS



*ei*-this; *pañca-tattva-rūpe*-the Lord in His five forms; *śrī-kṛṣṇa-caitanya*-Lord Śrī Caitanya Mahāprabhu; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *prema*-love of Kṛṣṇa; *diyā*-delivering; *viśva*-the whole world; *kailā*-made; *dhanya*-thankful.



TRANSLATION



Śrī Kṛṣṇa Caitanya Mahāprabhu and His associates of the Pañca-tattva distributed the holy name of the Lord to invoke love of Godhead throughout the universe, and thus the entire universe was thankful.



PURPORT



Here it is said that Lord Caitanya made the entire universe thankful to Him for propagating the saṅkīrtana movement with His associates. Lord Caitanya Mahāprabhu has already sanctified the entire universe by His presence five hundred years ago, and therefore anyone who attempts to serve Śrī Caitanya Mahāprabhu sincerely by following in His footsteps and following the instructions of the ācāryas will successfully be able to preach the holy names of the Hare Kṛṣṇa mahā-mantra all over the universe. There are some foolish critics who say that Europeans and Americans cannot be offered sannyāsa, but here we find that Śrī Caitanya Mahāprabhu wanted to preach the saṅkīrtana movement all over the universe. For preaching work, sannyāsīs are essential. These critics think that only Indians or Hindus should be offered sannyāsa to preach, but their knowledge is practically nil. Without sannyāsīs, the preaching work will be impeded. Therefore, under the instruction of Lord Caitanya and with the blessings of His associates, there should be no discrimination in this matter, but people in all parts of the world should be trained to preach and given sannyāsa so that the cult of Śrī Caitanya Mahāprabhu's saṅkīrtana movement will expand boundlessly. We do not care about the criticism of fools. We shall go on with our work and simply depend on the blessings of Lord Caitanya Mahāprabhu and His associates, the Pañca-tattva.





TEXT 164





mathurāte pāṭhāila rūpa-sanātana



dui senā-pati kaila bhakti pracāraṇa



SYNONYMS



*mathurāte*-toward Mathurā; *pāṭhāila*-sent; *rūpa-sanātana*-the two brothers Rūpa Gosvāmī and Sanātana Gosvāmī; *dui*-both of them; *senā*-pati-as commanders in chief; *kaila*-He made them; *bhakti*-devotional service; *pracāraṇa*-to broadcast.



TRANSLATION



Lord Caitanya dispatched the two generals Rūpa Gosvāmī and Sanātana Gosvāmī to Vṛndāvana to preach the bhakti cult.



PURPORT



When Rūpa Gosvāmī and Sanātana Gosvāmī went to Vṛndāvana, there was not a single temple, but by their preaching they were gradually able to construct various temples. Sanātana Gosvāmī constructed the Madana-mohana temple, and Rūpa Gosvāmī constructed the Govindajī temple. Similarly, their nephew Jīva Gosvāmī constructed the Rādhā-Dāmodara temple, Śrī Gopāla Bhaṭṭa Gosvāmī constructed the Rādhā-ramaṇa temple, Śrī Lokanātha Gosvāmī constructed the Gokulānanda temple, and Śyāmānanda Gosvāmī constructed the Śyāmasundara temple. In this way, many temples were gradually constructed. For preaching, construction of temples is also necessary. The Gosvāmīs not only engaged in writing books but also constructed temples because both are needed for preaching work. Śrī Caitanya Mahāprabhu wanted the cult of His saṅkīrtana movement to spread all over the world. Now that the International Society for Krishna Consciousness has taken up this task of preaching the cult of Lord Caitanya, its members should not only construct temples in every town and village of the globe but also distribute books that have already been written and further increase the number of books. Both distribution of books and construction of temples must continue side by side in parallel lines.





TEXT 165





nityānanda-gosāñe pāṭhāilā gauḍa-deśe



teṅho bhakti pracārilā aśeṣa-viśeṣe



SYNONYMS



*nityānanda*-Lord Nityānanda; *gosāñe*-the ācārya; *pāṭhāilā*-was sent; *gauḍa-deśe*-in Bengal; *teṅho*-He; *bhakti*-devotional cult; *pracārilā*-preached; *aśeṣa-viśeṣe*-in a very extensive way.



TRANSLATION



As Rūpa Gosvāmī and Sanātana Gosvāmī were sent toward Mathurā, so Nityānanda Prabhu was sent to Bengal to preach extensively the cult of Caitanya Mahāprabhu.



PURPORT



The name of Lord Nityānanda is very famous in Bengal. Of course, anyone who knows Lord Nityānanda knows Śrī Caitanya Mahāprabhu also, but there are some misguided devotees who stress the importance of Lord Nityānanda more than that of Śrī Caitanya Mahāprabhu. This is not good. Nor should Śrī Caitanya Mahāprabhu be stressed more than Lord Nityānanda. The author of the *Caitanya-caritāmṛta*, Kṛṣṇadāsa Kavirāja Gosvāmī, left his home because of his brother's stressing the importance of Śrī Caitanya Mahāprabhu over that of Nityānanda Prabhu. Actually, one should offer respect to the Pañca-tattva without such foolish discrimination, not considering Nityānanda Prabhu to be greater, Caitanya Mahāprabhu to be greater or Advaita Prabhu to be greater. The respect should be offered equally: śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. All devotees of Lord Caitanya or Nityānanda are worshipable persons.





TEXT 166





āpane dakṣiṇa deśa karilā gamana



grāme grāme kailā kṛṣṇa-nāma pracāraṇa



SYNONYMS



*āpane*-personally; *dakṣiṇa deśa*-South India; *karilā*-went; *gamana*-traveling; *grāme grāme*-in each and every village; *kailā*-He did; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *pracāraṇa*-broadcasting.



TRANSLATION



Śrī Caitanya Mahāprabhu personally went to South India, and He broadcast the holy name of Lord Kṛṣṇa in every village and town.





TEXT 167





setubandha paryanta kailā bhaktira pracāra



kṛṣṇa-prema diyā kailā sabāra nistāra



SYNONYMS



*setubandha*-the place where Lord Rāmacandra constructed His bridge; *paryanta*-up to that place; *kailā*-did; *bhaktira*-of the cult of devotional service; *pracāra*-broadcast; *kṛṣṇa*-prema-love of Kṛṣṇa; *diyā*-delivering; *kailā*-did; *sabāra*-everyone; *nistāra*-deliverance.



TRANSLATION



Thus the Lord went to the southernmost tip of the Indian peninsula, known as Setubandha [Cape Comorin]. Everywhere He distributed the bhakti cult and love of Kṛṣṇa, and in this way He delivered everyone.





TEXT 168





ei ta' kahila pañca-tattvera vyākhyāna



ihāra śravaṇe haya caitanya-tattva jñāna



SYNONYMS



*ei ta'*-this; *kahila*-described; *pañca-tattvera*-of the Pañca-tattva; *vyākhyāna*-explanation; *ihāra*-of this; *śravaṇe*-hearing; *haya*-becomes; *caitanya-tattva*-the truth of Śrī Caitanya Mahāprabhu; *jñāna*-knowledge.



TRANSLATION



I thus explain the truth of the Pañca-tattva. One who hears this explanation increases in knowledge of Śrī Caitanya Mahāprabhu.



PURPORT



The Pañca-tattva is a very important factor in understanding Śrī Caitanya Mahāprabhu. There are sahajiyās who, not knowing the importance of the Pañca-tattva, concoct their own slogans, such as bhaja nitāi gaura, rādhe śyāma, japa hare kṛṣṇa hare rāma or śrī-kṛṣṇa-caitanya prabhu-nityānanda hare kṛṣṇa hare rāma śrī-rādhe govinda. Such chants may be good poetry, but they cannot help us to go forward in devotional service. In such chants there are also many discrepancies, which need not be discussed here. Strictly speaking, when chanting the names of the Pañca-tattva, one should fully offer his obeisances: śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. By such chanting one is blessed with the competency to chant the Hare Kṛṣṇa mahā-mantra without offense. When chanting the Hare Kṛṣṇa mahā-mantra, one should also chant it fully: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. One should not foolishly adopt any of the slogans concocted by imaginative devotees. If one actually wants to derive the effects of chanting, one must strictly follow the great ācāryas. This is confirmed in the *Mahābhārata*: mahā-jano yena gataḥ sa panthāḥ. "The real path of progress is that which is traversed by great ācāryas and authorities."





TEXT 169





śrī-caitanya, nityānanda, advaita,--tina jana



śrīvāsa-gadādhara-ādi yata bhakta-gaṇa



SYNONYMS



*śrī-caitanya, nityānanda, advaita*-Śrī Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu; *tina*-these three; *jana*-personalities; *śrīvāsa*-gadādhara-Śrīvāsa and Gadādhara; *ādi*-etc.; *yata*-all; *bhakta-gaṇa*-the devotees.



TRANSLATION



While chanting the Pañca-tattva mahā-mantra, one must chant the names of Śrī Caitanya, Nityānanda, Advaita, Gadādhara and Śrīvāsa with their many devotees. This is the process.





TEXT 170





sabākāra pādapadme koṭi namaskāra



yaiche taiche kahi kichu caitanya-vihāra



SYNONYMS



*sabākāra*-all of them; *pāda*-padme-on the lotus feet; *koṭi*-countless; *namaskāra*-obeisances; *yaiche taiche*-somehow or other; *kahi*-I speak; *kichu*-something; *caitanya*-vihāra-about the pastimes of Lord Caitanya Mahāprabhu.



TRANSLATION



I again and again offer obeisances unto the Pañca-tattva. Thus I think that I will be able to describe something about the pastimes of Lord Caitanya Mahāprabhu.





TEXT 171





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; *kṛṣṇa*-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



PURPORT



Śrī Caitanya Mahāprabhu wanted to preach the saṅkīrtana movement of love of Kṛṣṇa throughout the entire world, and therefore during His presence He inspired the saṅkīrtana movement. Specifically, He sent Rūpa Gosvāmī and Sanātana Gosvāmī to Vṛndāvana and Nityānanda to Bengal and personally went to South India. In this way He kindly left the task of preaching His cult in the rest of the world to the International Society for Krishna Consciousness. The members of this Society must always remember that if they stick to the regulative principles and preach sincerely according to the instructions of the ācāryas, surely they will have the profound blessings of Lord Caitanya Mahāprabhu, and their preaching work will be successful everywhere throughout the world.





Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, Ādi-lilā, Seventh Chapter, describing Lord Caitanya in five features.





Chapter 8



The Author Receives the Orders of Kṛṣṇa and Guru



The Eighth Chapter of Śrī *Caitanya-caritāmṛta* is summarized by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. In this Eighth Chapter the glories of Śrī Caitanya Mahāprabhu and Nityānanda are described, and it is also stated that one who commits offenses in chanting the Hare Kṛṣṇa mantra does not achieve love of Godhead, even after chanting for many years. In this connection, Śrīla Bhaktivinoda Ṭhākura warns against artificial displays of the bodily symptoms called aṣṭa-sāttvika-vikāra. That is also another offense. One should seriously and sincerely continue to chant the Pañca-tattva names śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. All these ācāryas will bestow their causeless mercy upon a devotee and gradually purify his heart. When he is actually purified, automatically he will experience ecstasy in chanting the Hare Kṛṣṇa mahā-mantra. Previous to the composition of *Caitanya-caritāmṛta*, Śrīla Vṛndāvana dāsa Ṭhākura wrote a book called Śrī *Caitanya-bhāgavata*. Only those subjects which were not discussed by Śrīla Vṛndāvana dāsa Ṭhākura in his *Caitanya-bhāgavata* have been taken up by Kṛṣṇadāsa Kavirāja Gosvāmī to be depicted in Śrī *Caitanya-caritāmṛta*. In his very old age, Kṛṣṇadāsa Kavirāja Gosvāmī went to Vṛndāvana, and by the order of Śrī Madana-mohanajī he wrote Śrī *Caitanya-caritāmṛta*. Thus we are now able to relish its transcendental bliss.





TEXT 1





vande caitanya-devaṁ taṁ



bhagavantaṁ yad-icchayā



prasabhaṁ nartyate citraṁ



lekha-raṅge jaḍo 'py ayam



SYNONYMS



*vande*-I offer my respectful obeisances; *caitanya*-devam-unto Lord Srī Caitanya Mahāprabhu; *tam*-Him; *bhagavantam*-the Personality of Godhead; *yat-icchayā*-by whose desires; *prasabham*-all of a sudden; *nartyate*-dancing; *citram*-wonderfully; *lekha-raṅge*-in the matter of writing; *jaḍaḥ*-dull fool; *api*-although; *ayam*-this.



TRANSLATION



I offer my respects to the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu, by whose desire I have become like a dancing dog and, although I am a fool, I have suddenly taken to the writing of Śrī *Caitanya-caritāmṛta*.





TEXT 2





jaya jaya śrī-kṛṣṇa-caitanya gauracandra



jaya jaya paramānanda jaya nityānanda



SYNONYMS



*jaya jaya*-all glories; *śrī-kṛṣṇa-caitanya*-Śrī Kṛṣṇa Caitanya Mahāprabhu; *gaura*-candra-whose name is Lord Gaurāṅga; *jaya jaya*-all glories; *paramānanda*-most joyful; *jaya*-all glories; *nityānanda*-unto Nityānanda Prabhu.



TRANSLATION



Let me offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya Mahāprabhu, who is known as Gaurasundara. I also offer my respectful obeisances unto Nityānanda Prabhu, who is always very joyful.





TEXT 3





jaya jayādvaita ācārya kṛpāmaya



jaya jaya gadādhara paṇḍita mahāśaya



SYNONYMS



*jaya jaya*-all glories; *advaita*-unto Advaita Prabhu; *ācārya*-teacher; *kṛpāmaya*-very merciful; *jaya jaya*-all glories to; *gadādhara*-of the name Gadādhara; *paṇḍita*-learned scholar; *mahāśaya*-great personality.



TRANSLATION



Let me offer my respectful obeisances unto Advaita Ācārya, who is very merciful, and also to that great personality Gadādhara Paṇḍita, the learned scholar.





TEXT 4





jaya jaya śrīvāsādi yata bhakta-gaṇa



praṇata ha-iyā vandoṅ sabāra caraṇa



SYNONYMS



*jaya jaya*-all glories; *śrīvāsa-ādi*-unto Śrīvāsa Ṭhākura, etc.; *yata*-all; *bhakta*-gaṇa-devotees; *praṇata*-offering obeisances; *ha-iyā*-doing so; *vandoṅ*-I pray; *sabāra*-all; *caraṇa*-lotus feet.



TRANSLATION



Let me offer my respectful obeisances unto Śrīvāsa Ṭhākura and all other devotees of the Lord. I fall down to offer them respect. I worship their lotus feet.



PURPORT



Kṛṣṇadāsa Kavirāja Gosvāmī teaches us first to offer respect to the Pañca-tattva-Śrī Kṛṣṇa Caitanya Mahāprabhu, Nityānanda Prabhu, Advaita Prabhu, Gadādhara Prabhu and Śrīvāsa and other devotees. We must strictly follow the principle of offering our respects to the Pañca-tattva, as summarized in the mantra śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. At the beginning of every function in preaching, especially before chanting the Hare Kṛṣṇa mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-we must chant the Pañca-tattva's names and offer our respects to them.





TEXT 5





mūka kavitva kare yāṅ-sabāra smaraṇe



paṅgu giri laṅghe, andha dekhe tārā-gaṇe



SYNONYMS



*mūka*-dumb; *kavitva*-poet; *kare*-becomes; *yāṅ*-whose; *sabāra*-all; *smaraṇe*-by remembering; *paṅgu*-the lame; *giri*-mountains; *laṅghe*-crosses; *andha*-blind; *dekhe*-sees; *tārā-gaṇe*-the stars.



TRANSLATION



By remembering the lotus feet of the Pañca-tattva, a dumb man can become a poet, a lame man can cross mountains, and a blind man can see the stars in the sky.



PURPORT



In Vaiṣṇava philosophy there are three ways for perfection-namely, sādhana-siddha, perfection attained by executing devotional service according to the rules and regulations; nitya-siddha, eternal perfection attained by never forgetting Kṛṣṇa at any time; and kṛpā-siddha, perfection attained by the mercy of the spiritual master or another Vaiṣṇava. Kavirāja Gosvāmī here stresses kṛpā-siddha, perfection by the mercy of superior authorities. This mercy does not depend on the qualifications of a devotee. By such mercy, even if a devotee is dumb he can speak or write to glorify the Lord splendidly, even if lame he can cross mountains, and even if blind he can see the stars in the sky.





TEXT 6





e-saba nā māne yei paṇḍita sakala



tā-sabāra vidyā-pāṭha bheka-kolāhala



SYNONYMS



*e-saba*-all these; *nā*-does not; *māne*-accept; *yei*-anyone; *paṇḍita*-so-called learned; *sakala*-all; *tā-sabāra*-of all of them; *vidyā-pāṭha*-the educational cultivation; *bheka*-of frogs; *kolāhala*-tumultuous sound.



TRANSLATION



The education cultivated by so-called learned scholars who do not believe these statements of Śrī *Caitanya-caritāmṛta* is like the tumultuous croaking of frogs.



PURPORT



The croaking of the frogs in the rainy season resounds very loudly in the forest, with the result that snakes, hearing the croaking in the darkness, approach the frogs and swallow them. Similarly, the so-called educational vibrations of the tongues of university professors who do not have spiritual knowledge is like the croaking of frogs.





TEXT 7





ei saba nā māne yebā kare kṛṣṇa-bhakti



kṛṣṇa-kṛpā nāhi tāre, nāhi tāra gati



SYNONYMS



*ei*-these; *saba*-all; *nā māne*-does not accept; *yebā*-anyone who; *kare*-executes; *kṛṣṇa*-bhakti-devotional service; *kṛṣṇa*-kṛpā-mercy of Kṛṣṇa; *nāhi*-is not; *tāre*-unto him; *nāhi*-there is not; *tāra*-his; *gati*-advancement.



TRANSLATION



One who does not accept the glories of the Pañca-tattva but still makes a show of devotional service to Kṛṣṇa can never achieve the mercy of Kṛṣṇa or advance to the ultimate goal.



PURPORT



If one is seriously interested in Kṛṣṇa conscious activities, he must be ready to follow the rules and regulations laid down by the ācāryas, and he must understand their conclusions. The śāstra says: dharmasya tattvaṁ nihitaṁ guhāyāṁ mahā-jano yena gataḥ sa panthāḥ (*Mahābhārata*, Vana-parva 313.117). It is very difficult to understand the secret of Kṛṣṇa consciousness, but one who advances by the instruction of the previous ācāryas and follows in the footsteps of his predecessors in the line of disciplic succession will have success. Others will not. Śrīla Narottama dāsa Ṭhākura says in this connection, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: "Unless one serves the spiritual master and ācāryas, one cannot be liberated." Elsewhere he says:





ei chaya gosāñi yāra--mui tāra dāsa

tāṅ' sabāra pada-reṇu mora pañca-grāsa



"I simply accept a person who follows in the footsteps of the six Gosvāmīs, and the dust of such a person's lotus feet is my food."





TEXT 8





pūrve yaiche jarāsandha-ādi rāja-gaṇa



veda-dharma kari' kare viṣṇura pūjana



SYNONYMS



*pūrve*-formerly; *yaiche*-as it was; *jarāsandha*-King Jarāsandha; *ādi*-heading; *rāja*-gaṇa-kings; *veda*-dharma-performance of Vedic rituals; *kari'*-doing; *kare*-does; *viṣṇura*-of Lord Viṣṇu; *pūjana*-worship.



TRANSLATION



Formerly kings like Jarāsandha [the father-in-law of Kaṁsa] strictly followed the Vedic rituals, thus worshiping Lord Viṣṇu.



PURPORT



In these verses the author of Śrī *Caitanya-caritāmṛta*, Kṛṣṇadāsa Kavirāja Gosvāmī, is very seriously stressing the importance of worship of the Pañca-tattva. If one becomes a devotee of Gaurasundara or Kṛṣṇa but does not give importance to the Pañca-tattva (śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda), his activities are considered to be offenses, or, in the words of Śrīla Rūpa Gosvāmī, utpāta (disturbances). One must therefore be ready to offer due respects to the Pañca-tattva before becoming a devotee of Lord Gaurasundara or of Śrī *Kṛṣṇa, the Supreme Personality of Godhead*.





TEXT 9





kṛṣṇa nāhi māne, tāte daitya kari' māni



caitanya nā mānile taiche daitya tāre jāni



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *nāhi*-does not; *māne*-accept; *tāte*-therefore; *daitya*-demon; *kari' māni*-we accept; *caitanya*-Lord Śrī Caitanya Mahāprabhu; *nā*-without; *mānile*-accepting; *taiche*-similarly; *daitya*-demon; *tāre*-to him; *jāni*-we know.



TRANSLATION



One who does not accept Kṛṣṇa as the Supreme Personality of Godhead is certainly a demon. Similarly, anyone who does not accept Śrī Caitanya Mahāprabhu as Kṛṣṇa, the same Supreme Lord, is also to be considered a demon.



PURPORT



Formerly there were kings like Jarāsandha who strictly followed the Vedic rituals, acted as charitable, competent kṣatriyas, possessed all kṣatriya qualities and were even obedient to the brahminical culture but who did not accept Kṛṣṇa as the Supreme Personality of Godhead. Jarāsandha attacked Kṛṣṇa many times, and each time, of course, he was defeated. Like Jarāsandha, any man who performs Vedic rituals but does not accept Kṛṣṇa as the Supreme Personality of Godhead must be considered an asura, or demon. Similarly, one who does not accept Śrī Caitanya Mahāprabhu as Kṛṣṇa Himself is also a demon. This is the conclusion of authoritative scriptures. Therefore, both so-called devotion to Gaurasundara without devotional service to Kṛṣṇa and so-called kṛṣṇa-bhakti without devotional service to Gaurasundara are nondevotional activities. If one wants to be successful on the path of Kṛṣṇa consciousness, he must be thoroughly conscious of the personality of Gaurasundara as well as the personality of Kṛṣṇa. Knowing the personality of Gaurasundara means knowing the personalities of śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. The author of Śrī *Caitanya-caritāmṛta*, pursuant to the authorities, stresses this principle for perfection in Kṛṣṇa consciousness.





TEXT 10





more nā mānile saba loka habe nāśa



ithi lāgi' kṛpārdra prabhu karila sannyāsa



SYNONYMS



*more*-unto Me; *nā*-without; *mānile*-accepting; *saba*-all; *loka*-people in general; *habe*-will go to; *nāśa*-destruction; *ithi*-for this; *lāgi'*-for the reason of; *kṛpā-ārdra*-all merciful; *prabhu*-Lord Caitanya; *karila*-accepted; *sannyāsa*-the sannyāsa order.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu thought, "Unless people accept Me they will all be destroyed." Thus the merciful Lord accepted the sannyāsa order.



PURPORT



In *Śrīmad-Bhāgavatam* (12.3.51) it is said, kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet: "Simply by chanting the Hare Kṛṣṇa mantra, or Lord Kṛṣṇa's name, one is liberated and goes back home, back to Godhead." This Kṛṣṇa consciousness must be achieved through the mercy of Lord Caitanya Mahāprabhu. One cannot be complete in Kṛṣṇa consciousness unless he accepts Śrī Caitanya Mahāprabhu and His associates as the only means for success. It is because of these considerations that the Lord accepted sannyāsa, for thus people would offer Him respect and very quickly come to the platform of Kṛṣṇa consciousness. Since Lord Caitanya Mahāprabhu, who is Kṛṣṇa Himself, inaugurated the Kṛṣṇa consciousness movement, without His mercy one cannot be elevated to the transcendental platform of Kṛṣṇa consciousness.





TEXT 11





sannyāsi-buddhye more karibe namaskāra



tathāpi khaṇḍibe duḥkha, pāibe nistāra



SYNONYMS



*sannyāsi-buddhye*-by consideration of a sannyāsī; *more*-unto Me; *karibe*-they will; *namaskāra*-offer obeisances; *tathāpi*-therefore; *khaṇḍibe*-will diminish; *duḥkha*-distress; *pāibe*-will get; *nistāra*-liberation.



TRANSLATION



"If a person offers obeisances to Me, even due to accepting Meonly as an ordinary sannyāsī, his material distresses will diminish, and he will ultimately get liberation."



PURPORT



Kṛṣṇa is so merciful that He always thinks of how to liberate the conditioned souls from the material platform. It is for this reason that Kṛṣṇa incarnates, as clearly indicated in the *Bhagavad-gītā* (4.7):





yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tadātmānaṁ sṛjāmy aham



"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself."Kṛṣṇa always protects the living entities in many ways. He comes Himself, He sends His own confidential devotees, and He leaves behind Him śāstras like the *Bhagavad-gītā* Why? It is so that people may take advantage of the benediction to be liberated from the clutches of māyā. Śrī Caitanya Mahāprabhu accepted sannyāsa so that even a foolish person who accepted Him as an ordinary sannyāsī would offer Him respect, for this would help diminish his material distresses and ultimately liberate him from the material clutches. Śrīla Bhaktisiddhānta Sarasvatī points out in this connection that Śrī Kṛṣṇa Caitanya Mahāprabhu is the combined form of Śrī Rādhā and Kṛṣṇa (mahāprabhu śrī-caitanya, rādha-kṛṣṇa-nahe anya). Therefore when fools considered Caitanya Mahāprabhu to be an ordinary human being and thus treated Him disrespectfully, the merciful Lord, in order to deliver these offenders, accepted sannyāsa so that they would offer Him obeisances, accepting Him as a sannyāsī. Śrī Caitanya Mahāprabhu accepted sannyāsa to bestow His great mercy on people in general, who cannot appreciate Him as Rādhā and Kṛṣṇa Themselves.





TEXT 12





hena kṛpāmaya caitanya nā bhaje yei jana



sarvottama ha-ileo tāre asure gaṇana



SYNONYMS



*hena*-such; *kṛpāmaya*-merciful; *caitanya*-Lord Srī Caitanya; *nā*-does not; *bhaje*-worship; *yei*-one; *jana*-person; *sarvottama*-supreme; *ha-ileo*-in spite of his being; *tāre*-unto him; *asure*-among the demons; *gaṇana*-the calculation.



TRANSLATION



One who does not show respect unto this merciful Lord, Caitanya Mahāprabhu, or does not worship Him should be considered a demon, even if he is very exalted in human society.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Mahārāja says in this connection: "O living entities, simply engage yourselves in Kṛṣṇa consciousness. This is the message of Śrī Caitanya Mahāprabhu." Lord Caitanya preached this cult, instructing the philosophy of Kṛṣṇa consciousness in His eight verses, or Śikṣāṣṭaka, and He said, ihā haite sarva-siddhi haibe tomāra: "By chanting the Hare Kṛṣṇa mantra, one will get all perfection in life." Therefore one who does not show Him respect or cannot appreciate His mercy despite all these merciful gestures is still an asura, or opponent of bona fide devotional service to Lord Viṣṇu, even though he is very exalted in human society. The word asura refers to one who is against devotional service to the Supreme Personality of Godhead, Viṣṇu. It should be noted that unless one worships Śrī Caitanya Mahāprabhu it is useless to become a devotee of Kṛṣṇa, and unless one worships Kṛṣṇa it is also useless to become a devotee of Śrī Caitanya Mahāprabhu. Such devotional service is to be understood to be a product of Kali-yuga. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks in this connection that atheist smārtas, or worshipers of the five kinds of demigods, worship Lord Viṣṇu for a little satisfaction in material success but have no respect for Śrī Caitanya Mahāprabhu. Thinking Him to be one of the ordinary living entities, they discriminate between Gaurasundara and Śrī Kṛṣṇa. Such understanding is also demoniac and is against the conclusion of the ācāryas. Such a conclusion is a product of Kali-yuga.





TEXT 13





ataeva punaḥ kahoṅ ūrdhva-bāhu hañā



caitanya-nityānanda bhaja kutarka chāḍiyā



SYNONYMS



*ataeva*-therefore; *punaḥ*-again; *kahoṅ*-I speak; *ūrdhva*-lifting; *bāhu*-arms; *hañā*-so doing; *caitanya*-Śrī Caitanya Mahāprabhu; *nityānanda*-Lord Nityānanda; *bhaja*-worship; *kutarka*-useless arguments; *chāḍiyā*-giving up.



TRANSLATION



Therefore I say again, lifting my arms: O fellow human beings, please worship Śrī Caitanya and Nityānanda without false arguments!



PURPORT



Because a person who performs kṛṣṇa-bhakti but does not understand Śrī Kṛṣṇa Caitanya and Prabhu Nityānanda will simply waste his time, the author, Kṛṣṇadāsa Kavirāja Gosvāmī; requests that everyone take to the worship of Śrī Caitanya and Nityānanda Prabhu and the Pañca-tattva. He assures everyone that any person who does so will be successful in Kṛṣṇa consciousness.





TEXT 14





yadi vā tārkika kahe,--tarka se pramāṇa



tarka-śāstre siddha yei, sei sevyamāna



SYNONYMS



*yadi*-if; *vā*-or; *tārkika*-logician; *kahe*-says; *tarka*-logic; *se*-that; *pramāṇa*-evidence; *tarka-śāstre*-in the logic; *siddha*-accepted; *yei*-whatever; *sei*-that; *sevyamāna*-is worshipable.



TRANSLATION



Logicians say, "Unless one gains understanding through logic and argument, how can one decide upon a worshipable Deity?"





TEXT 15





śrī-kṛṣṇa-caitanya-dayā karaha vicāra



vicāra karite citte pābe camatkāra



SYNONYMS



*śrī-kṛṣṇa-caitanya*-Lord Śrī Caitanya Mahāprabhu; *dayā*-His mercy; *karaha*-just put into; *vicāra*-consideration; *vicāra*-when such consideration; *karile*-will be done by you; *citte*-in your heart; *pābe*-you will get; *camatkāra*-striking wonder.



TRANSLATION



If you are indeed interested in logic and argument, kindly apply it to the mercy of Śrī Caitanya Mahāprabhu. If you do so, you will find it to be strikingly wonderful.



PURPORT



Śrīla Bhaktisiddhānta Sarasvati Ṭhākura comments in this connection that people in general, in their narrow-minded conception of life, create many different types of humanitarian activities, but the humanitarian activities inaugurated by Śrī Caitanya Mahāprabhu are different. For logicians who want to accept only that which is proven through logic and argument, it is a fact that without logic and reason there can be no question of accepting the Absolute Truth. Unfortunately, when such logicians take to this path without the mercy of Śrī Caitanya Mahāprabhu, they remain on the platform of logic and argument and do not advance in spiritual life. However, if one is intelligent enough to apply his arguments and logic to the subtle understanding of the fundamental spiritual substance, he will be able to know that a poor fund of knowledge established on the basis of material logic cannot help one understand the Absolute Truth, which is beyond the reach of imperfect senses. The *Mahābhārata* therefore says: acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet. (*Mahābhārata*, Bhīṣma-parva 5.22) How can that which is beyond the imagination or sensory speculation of mundane creatures be approached simply by logic? Logic and argument are very poor in spiritual strength and always imperfect when applied to spiritual understanding. By putting forward mundane logic one frequently comes to the wrong conclusion regarding the Absolute Truth, and as a result of such a conclusion one may fall down to accept a body like that of a jackal.





Despite all this, those who are actually inquisitive to understand the philosophy of Śrī Caitanya Mahāprabhu through logic and argument are welcome. Kṛṣṇadāsa Kavirāja Gosvāmī addresses them, "Please put Śrī Caitanya Mahāprabhu's mercy to your crucial test, and if you are actually a logician you will come to the right conclusion that there is no personality more merciful than Lord Caitanya." Let the logicians compare all the results of other humanitarian work with the merciful activities of Lord Caitanya. If their judgment is impartial, they will understand that no other humanitarian activities can surpass those of Śrī Caitanya Mahāprabhu.



Everyone is engaged in humanitarian activities on the basis of the body, but from the *Bhagavad-gītā* (2.18) we understand, anta-vanta ime dehā nityasyoktāḥ śarīriṇaḥ: The material body is ultimately subject to destruction, whereas the spiritual soul is eternal. Śrī Caitanya Mahāprabhu's philanthropic activities are performed in connection with the eternal soul. However one tries to benefit the body, it will be destroyed, and one will have to accept another body according to his present activities. If one does not, therefore, understand this science of transmigration but considers the body to be all in all, his intelligence is not very advanced. Śrī Caitanya Mahāprabhu, without neglecting the necessities of the body, imparted spiritual advancement to purify the existential condition of humanity. Therefore if a logician makes his judgment impartially, he will surely find that Śrī Caitanya Mahāprabhu is the mahā-vadānyāvatāra, the most magnanimous incarnation. He is even more magnanimous than Lord Kṛṣṇa Himself. Lord Kṛṣṇa demanded that one surrender unto Him, but He did not distribute love of Godhead as magnanimously as Śrī Caitanya Mahāprabhu. Therefore Śrīla Rūpa Gosvāmī offers Lord Caitanya his respectful obeisances with the words namo mahā-vadānyāya kṛṣṇa-prema-pradāya te kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ. Lord Kṛṣṇa simply gave the *Bhagavad-gītā*, by which one can understand Lord Kṛṣṇa as He is, but Śrī Caitanya Mahāprabhu, who is also Kṛṣṇa Himself, gave people love of Kṛṣṇa without discrimination.





TEXT 16





bahu janma kare yadi śravaṇa, kīrtana



tabu ta' nā pāya kṛṣṇa-pade prema-dhana



SYNONYMS



*bahu*-many; *janma*-births; *kare*-does; *yadi*-if; *śravaṇa*-hearing; *kīrtana*-chanting; *tabu*-still; *ta'*-in spite of; *nā*-does not; *pāya*-get; *kṛṣṇa*-pade-unto the lotus feet of Kṛṣṇa; *prema*-dhana-love of Godhead.



TRANSLATION



If one is infested with the ten offenses in the chanting of the Hare Kṛṣṇa mahā-mantra, despite his endeavor to chant the holy name for many births, he will not get the love of Godhead that is the ultimate goal of this chanting.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says in this connection that unless one accepts Śrī Caitanya Mahāprabhu, although one goes on chanting the Hare Kṛṣṇa mantra for many, many years, there is no possibility of his attaining the platform of devotional service. One must follow strictly the instruction of Śrī Caitanya Mahāprabhu given in the Śikṣāṣṭaka (3):





tṛṇād api sunīcena

taror iva sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ



"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." One who follows this direction, being freed from the ten kinds of offenses, becomes successful in Kṛṣṇa consciousness and ultimately reaches the platform of loving service to the Personality of Godhead.





One must come to the understanding that the holy name of the Lord and the Supreme Personality of Godhead Himself are identical. One cannot reach this conclusion unless one is offenseless in chanting the holy name. By our material calculation we see a difference between the name and the substance, but in the spiritual world the Absolute is always absolute; the name, form, quality and pastimes of the Absolute are all as good as the Absolute Himself. As such, one is understood to be an eternal servant of the Supreme Personality of Godhead if he considers himself an eternal servant of the holy name and in this spirit distributes the holy name to the world. One who chants in that spirit, without offenses, is certainly elevated to the platform of understanding that the holy name and the Personality of Godhead are identical. To associate with the holy name and chant the holy name is to associate with the Personality of Godhead directly. In *Bhakti-rasāmṛta-sindhu* it is clearly said: sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. The holy name becomes manifest when one engages in the service of the holy name. This service in a submissive attitude begins with one's tongue. Sevonmukhe hi jihvādau: One must engage his tongue in the service of the holy name. Our Kṛṣṇa consciousness movement is based on this principle. We try to engage all the members of the Kṛṣṇa consciousness movement in the service of the holy name. Since the holy name and Kṛṣṇa are nondifferent, the members of the Kṛṣṇa consciousness movement not only chant the holy name of the Lord offenselessly, but also do not allow their tongues to eat anything that is not first offered to the Supreme Personality of Godhead. The Supreme Lord declares:



patraṁ puṣpaṁ phalaṁ toyaṁ

yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtaṁ

aśnāmi prayatātmanaḥ



"If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it." (Bg. 9.26) Therefore the International Society for Krishna Consciousness has many temples all over the world, and in each and every temple the Lord is offered these foods. On the basis of His demands, the devotees chant the holy name of the Lord offenselessly and never eat anything that is not first offered to the Lord. The functions of the tongue in devotional service are to chant the Hare Kṛṣṇa mahā-mantra and eat prasāda that is offered to the Lord.





TEXT 17





jñānataḥ su-labhā muktir



bhuktir yajñādi-puṇyataḥ



seyaṁ sādhana-sāhasrair



hāri-bhaktiḥ su-durlabhā



SYNONYMS



*jñānataḥ*-by cultivation of knowledge; *su*-labhā-easily obtainable; *muktiḥ*-liberation; *bhuktiḥ*-sense enjoyment; *yajña-ādi*-performance of sacrifices, etc.; *puṇyataḥ*-and by performing pious activities; *sā*-that; *iyam*-this; *sādhana*-sāhasraiḥ-execution of thousands of sacrifices; *hari*-bhaktiḥ-devotional service; *su-durlabhā*-is very rare.



TRANSLATION



"By cultivating philosophical knowledge one can understand his spiritual position and thus be liberated, and by performing sacrifices and pious activities one can achieve sense gratification in a higher planetary system, but the devotional service of the Lord is so rare that even by executing hundreds and thousands of such sacrifices one cannot obtain it."



PURPORT



Prahlāda Mahārāja instructs:





matir na kṛṣṇe parataḥ svato vā

mitho 'bhipadyeta gṛha-vratānām



(Bhāg. 7.5.30)





naiṣāṁ matis tāvad urukramāṅghriṁ

spṛśaty anarthāpagamo yad-arthaḥ

mahīyasāṁ pāda-rajo-'bhiṣekaṁ

niṣkiñcanānāṁ na vṛṇīta yāvat



(Bhāg. 7.5.32)





These ślokas are to be discussed. Their purport is that one cannot obtain kṛṣṇa-bhakti, or the devotional service of the Lord, by official execution of the Vedic rituals. One has to approach a pure devotee. Narottama dāsa Ṭhākura sings, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: "Who has been elevated without rendering service to a pure Vaiṣṇava?" It is the statement of Prahlāda Mahārāja that unless one is able to accept the dust from the lotus feet of a pure Vaiṣṇava there is no possibility of achieving the platform of devotional service. That is the secret. The above-mentioned tantra-vacana, quoted from the *Bhakti-rasāmṛta-sindhu* (1.1.36), is our perfect guidance in this connection.





TEXT 18





kṛṣṇa yadi chuṭe bhakte bhukti mukti diyā



kabhu prema-bhakti nā dena rākhena lukāiyā



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *yadi*-of course; *chuṭe*-goes away; *bhakte*-unto the devotee; *bhukti*-material enjoyment; *mukti*-liberation; *diyā*-offering; *kabhu*-at any time; *prema*-bhakti-love of Godhead; *nā*-does not; *dena*-give; *rākhena*-keeps; *lukāiyā*-hiding.



TRANSLATION



If a devotee wants material sense gratification or liberation from the Lord, Kṛṣṇa immediately delivers it, but pure devotional service He keeps hidden.





TEXT 19





rājan patir gurur alaṁ bhavatāṁ yadūnāṁ



daivaṁ priyaḥ kula-patiḥ kva ca kiṅkaro vaḥ



astv evam aṅga bhagavān bhajatāṁ mukundo



muktiṁ dadāti karhicit sma na bhakti-yogam



SYNONYMS



*rājan*-O King; *patiḥ*-master; *guruḥ*-spiritual master; *alam*-certainly; *bhavatām*-of your; *yadūnām*-of the Yadus; *daivam*-God; *priyaḥ*-very dear; *kula*-patiḥ-head of the family; *kva*-even sometimes; *ca*-also; *kiṅkaraḥ*-order carrier; *vaḥ*-you; *astu*-there is; *evam*-thus; *aṅga*-however; *bhagavān*-the Supreme Personality of Godhead; *bhajatām*-those who are in devotional service; *mukundaḥ*-Lord Kṛṣṇa; *muktim*-liberation; *dadāti*-gives; *karhicit*-sometimes; *sma*-certainly; *na*-not; *bhakti*-yogam-devotional service.



TRANSLATION



"The great sage Nārada said, 'My dear Mahārāja Yudhiṣṭhira, the Supreme Personality of Godhead Kṛṣṇa is always ready to help you. He is your master, guru, God, very dear friend and head of your family. Yet sometimes He agrees to act as your servant or order-carrier. You are greatly fortunate because this relationship is possible only by bhakti-yoga. The Lord can give liberation [mukti] very easily, but He does not very easily give one bhakti-yoga, because by that process He is bound to the devotee.' "



PURPORT



This passage is a quotation from *Śrīmad-Bhāgavatam* (5.6.18). While Śukadeva Gosvāmī was describing the character of Ṛṣabhadeva, he distinguished between bhakti-yoga and liberation by reciting this verse. In relationship with the Yadus and Pāṇḍavas, the Lord acted sometimes as their master, sometimes as their advisor, sometimes as their friend, sometimes as the head of their family and sometimes even as their servant. Kṛṣṇa once had to carry out an order of Yudhiṣṭhira's by carrying a letter Yudhiṣṭhira had written to Duryodhana regarding peace negotiations. Similarly, He also became the chariot driver of Arjuna. This illustrates that in bhakti-yoga there is a relationship established between the Supreme Personality of Godhead and the devotee. Such a relationship is established in the transcendental mellows known as dāsya, sakhya, vātsalya and mādhurya. If a devotee wants simple liberation, he gets it very easily from the Supreme Personality of Godhead, as confirmed by Bilvamaṅgala Ṭhākura. Muktiḥ svayaṁ mukulitāñjali sevate 'smān: for a devotee, mukti is not very important because mukti is always standing on his doorstep waiting to serve him in some way. A devotee, therefore, must be attracted by the behavior of the inhabitants of Vṛndāvana, who live in a relationship with Kṛṣṇa. The land, water, cows, trees and flowers serve Kṛṣṇa in śānta-rasa, His servants serve Him in dāsya-rasa, and His cowherd friends serve Him in sakhya-rasa. Similarly, the elder gopīs and gopas serve Kṛṣṇa as father and mother, uncle and other relatives, and the gopīs, the young girls, serve Kṛṣṇa in conjugal love.





While executing devotional service, one must be naturally inclined to serve Kṛṣṇa in one of these transcendental relationships. That is the actual success of life. For a devotee, to get liberation is not very difficult. Even one who is unable to establish a relationship with Kṛṣṇa can achieve liberation by merging in the Brahman effulgence. This is called sāyujya-mukti. Vaiṣṇavas never accept sāyujya-mukti, although sometimes they accept the other forms of liberation, namely, sārūpya, sālokya, sāmīpya and sārṣṭi. A pure devotee, however, does not accept any kind of mukti. He wants only to serve Kṛṣṇa in a transcendental relationship. This is the perfectional stage of spiritual life. Māyāvādī philosophers desire to merge into the existence of the Brahman effulgence, although this aspect of liberation is always neglected by devotees. Śrīla Prabodhānanda Sarasvatī Ṭhākura, describing this kind of mukti, which is called kaivalya, or becoming one with the Supreme, has said, kaivalyaṁ narakāyate: "Becoming one with the Supreme is as good as going to hell." Therefore the ideal of Māyāvāda philosophy, becoming one with the Supreme, is hellish for a devotee; he never accepts it. Māyāvādī philosophers do not know that even if they merge in the effulgence of the Supreme, this will not give them ultimate rest. An individual soul cannot live in the Brahman effulgence in a state of inactivity; after some time, he must desire to be active. However, since he is not related with the Supreme Personality of Godhead and therefore has no spiritual activity, he must come down for further activities in this material world. This is confirmed in *Śrīmad-Bhāgavatam* (10.2.32):



āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ



Because Māyāvādī philosophers have no information regarding the transcendental service of the Lord, even after attaining liberation from material activities and merging into the Brahman effulgence, they must come down again to this material world to open hospitals or schools or perform similar philanthropic activities.





TEXT 20





hena prema śrī-caitanya dilā yathā tathā



jagāi mādhāi paryanta--anyera kā kathā



SYNONYMS



*hena*-such; *prema*-love of Godhead; *śrī-caitanya*-Lord Śrī Caitanya Mahāprabhu; *dilā*-has given; *yathā*-anywhere; *tathā*-everywhere; *jagāi*-of the name Jagāi; *mādhāi*-of the name Mādhāi; *paryanta*-up to them; *anyera*-of others; *kā*-what to speak; *kathā*-words.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu has freely given this love of Kṛṣṇa everywhere and anywhere, even to the most fallen, such as Jagāi and Mādhāi. What then to speak of those who are already pious and elevated?



PURPORT



The distinction between Śrī Caitanya Mahāprabhu's gift to human society and the gifts of others is that whereas so-called philanthropic and humanitarian workers have given some relief to human society as far as the body is concerned, Śrī Caitanya Mahāprabhu offers the best facilities for going back home, back to Godhead, with love of Godhead. If one seriously makes a comparative study of the two gifts, certainly if he is at all sober he will give the greatest credit to Śrī Caitanya Mahāprabhu. It was with this purpose that Kavirāja Gosvāmī said:





śrī-kṛṣṇa-caitanya-dayā karaha vicāra

vicāra karile citte pābe camatkāra



"If you are indeed interested in logic and argument, kindly apply it to the mercy of Śrī Caitanya Mahāprabhu. If you do so, you will find it to be strikingly wonderful." (Cc. Ādi 8.15)





Śrīla Narottama dāsa Ṭhākura says:



dīna-hīna yata chila, hari-nāme uddhārila,

tā'ra sākṣī jagāi mādhāi



The two brothers Jagāi and Mādhāi epitomize the sinful population of this Age of Kali. They were most disturbing elements in society because they were meat-eaters, drunkards, woman-hunters, rogues and thieves. Yet Śrī Caitanya Mahāprabhu delivered them, to say nothing of others who were sober, pious, devoted and conscientious. The *Bhagavad-gītā* confirms that to say nothing of the brahminically qualified devotees and rājarṣis (kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā), anyone who by the association of a pure devotee comes to Kṛṣṇa consciousness becomes eligible to go back home, back to Godhead. In the *Bhagavad-gītā* (9.32) the Lord thus declares:





māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim



"O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras [workers]-can approach the supreme destination."





Lord Caitanya Mahāprabhu delivered the two fallen brothers Jagāi and Mādhāi, but the entire world is presently full of Jagāis and Mādhāis, or, in other words, woman-hunters, meat-eaters, gamblers, thieves and other rogues, who create all kinds of disturbance in society. The activities of such persons have now become common practices. It is no longer considered abominable to be a drunkard, woman-hunter, meat-eater, thief or rogue, for these elements have been assimilated by human society. That does not mean, however, that the abominable qualities of such persons will help free human society from the clutches of māyā. Rather, they will entangle humanity more and more in the reactions of the stringent laws of material nature. One's activities are all performed under the influence of the modes of material nature (prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ). Because people are now associating with the modes of ignorance (tamo-guṇa) and, to some extent, passion (rajo-guṇa), with no trace of goodness (sattva-guṇa), they are becoming increasingly greedy and lusty, for that is the effect of associating with these modes. Tadā rajas-tamo-bhavāḥ kāma-lobhādayaś ca ye: "By associating with the two lower qualities of material nature, one becomes lusty and greedy." (Bhāg. 1.2.19) Actually, in modern human society, everyone is greedy and lusty, and therefore the only means for deliverance is Śrī Caitanya Mahāprabhu's saṅkīrtana movement, which can promote all the Jagāis and Mādhāis to the topmost position of sattva-guṇa, or brahminical culture.



*Śrīmad-Bhāgavatam* (1.2.18-19) states:

naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke

bhaktir bhavati naiṣṭhikī



tadā rajas-tamo-bhāvāḥ

kāma-lobhādayaś ca ye

ceta etair anāviddhaṁ

sthitaṁ sattve prasīdati



Considering the chaotic condition of human society, if one actually wants peace and tranquillity, one must take to the Kṛṣṇa consciousness movement and engage always in bhāgavata-dharma. Engagement in bhāgavata-dharma dissipates all ignorance and passion, and when ignorance and passion are dissipated one is freed from greed and lust. When freed from greed and lust, one becomes brahminically qualified, and when a brahminically qualified person makes further advancement, he becomes situated on the Vaiṣṇava platform. It is only on this Vaiṣṇava platform that it is possible to awaken one's dormant love of Godhead, and as soon as one does so, his life is successful.





At present, human society is specifically cultivating the mode of ignorance (tamo-guṇa), although there may also be some symptoms of passion (rajo-guṇa). Full of kāma and lobha, lust and greed, the entire population of the world consists mostly of śūdras and a few vaiśyas, and gradually it is coming about that there are śūdras only. Communism is a movement of śūdras, and capitalism is meant for vaiśyas. In the fighting between these two factions, the śūdras and vaiśyas, gradually, due to the abominable condition of society, the communists will emerge triumphant, and as soon as this takes place, whatever is left of society will be ruined. The only possible remedy that can counteract the tendency toward communism is the Kṛṣṇa consciousness movement, which can give even communists the real idea of communist society. According to the doctrine of communism, the state should be the proprietor of everything. But the Kṛṣṇa consciousness movement, expanding this same idea, accepts God as the proprietor of everything. People can't understand this because they have no sense of God, but the Kṛṣṇa consciousness movement can help them to understand God and to understand that everything belongs to God. Since everything is the property of God, and all living entities-not only human beings but even animals, birds, plants and so on-are children of God, everyone has the right to live at the cost of God with God consciousness. This is the sum and substance of the Kṛṣṇa consciousness movement.





TEXT 21





svatantra īśvara prema-nigūḍha-bhāṇḍāra



bilāila yāre tāre, nā kaila vicāra



SYNONYMS



*svatantra*-fully independent; *īśvara*-the Supreme Personality of Godhead; *prema*-love of God; *nigūḍha*-very confidential; *bhāṇḍāra*-stock; *bilāila*-distributed; *yāre*-to anyone; *tāre*-to everyone; *nā*-not; *kaila*-did; *vicāra*-consideration.



TRANSLATION



Śrī Caitanya Mahāprabhu, as the Supreme Personality of Godhead Himself, is fully independent. Therefore, although it is the most confidentially stored benediction, He can distribute love of Godhead to anyone and everyone without consideration.



PURPORT



This is the benefit of Lord Caitanya's movement. If one somehow or other comes in contact with the Hare Kṛṣṇa movement, without consideration of his being a śūdra, vaiśya, Jagāi, Mādhāi or even lower, he becomes advanced in spiritual consciousness and immediately develops love of Godhead. We now have actual experience that throughout the entire world this movement is making many such persons lovers of God simply by the chanting of the Hare Kṛṣṇa mahā-mantra. Actually, Śrī Caitanya Mahāprabhu has appeared as the spiritual master of the entire world. He does not discriminate between offenders and the innocent. Kṛṣṇa-prema-pradāya te: He liberally gives love of Godhead to anyone and everyone. This can be actually experienced, as stated in the next verse.





TEXT 22





adyāpiha dekha caitanya-nāma yei laya



kṛṣṇa-preme pulakāśru-vihvala se haya



SYNONYMS



*adyāpiha*-even up to date; *dekha*-you see; *caitanya-nāma*-Lord Śrī Caitanya Mahāprabhu's name; *yei*-anyone; *laya*-who takes; *kṛṣṇa-preme*-in love of Kṛṣṇa; *pulaka*-aśru-tears in ecstasy; *vihvala*-overwhelmed; *se*-he; *haya*-becomes.



TRANSLATION



Whether he is offensive or inoffensive, anyone who even now chants śrī-kṛṣṇa-caitanya prabhu-nityānanda is immediately overwhelmed with ecstasy, and tears fill his eyes.



PURPORT



The prākṛta-sahajiyās who chant nitāi-gaura rādhe śyāma have very little knowledge of the Bhāgavata conclusion, and they hardly follow the Vaiṣṇava rules and regulations, and yet because they chant bhaja nitāi-gaura, their chanting immediately invokes tears and other signs of ecstasy. Although they do not know the principles of Vaiṣṇava philosophy and are not very advanced in education, by these symptoms they attract many men to become their followers. Their ecstatic tears will of course help them in the long run, for as soon as they come in contact with a pure devotee their lives will become successful. Even in the beginning, however, because they are chanting the holy names of nitāi-gaura, their swift advancement on the path of love of Godhead is very prominently visible.





TEXT 23





'nityānanda' balite haya kṛṣṇa-premodaya



āulāya sakala aṅga, aśru-gaṅgā vaya



SYNONYMS



*nityānanda balite*-while talking of Nityānanda Prabhu; *haya*-it so becomes; *kṛṣṇa*-prema-udaya-awakening of love of Kṛṣṇa; *āulāya*-agitated; *sakala*-all; *aṅga*-limbs of the body; *aśru*-gaṅgā-tears like the Ganges waters; *vaya*-flow down.



TRANSLATION



Simply by talking of Nityānanda Prabhu one awakens his love for Kṛṣṇa. Thus all his bodily limbs are agitated by ecstasy, and tears flow from his eyes like the waters of the Ganges.





TEXT 24





'kṛṣṇa-nāma' kare aparādhera vicāra



kṛṣṇa balile aparādhīra nā haya vikāra



SYNONYMS



*kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *kare*-takes; *aparādhera*-of offenses; *vicāra*-consideration; *kṛṣṇa*-Lord Kṛṣṇa; *balile*-if one chants; *aparādhīra*-of the offenders; *nā*-never; *haya*-becomes; *vikāra*-changed.



TRANSLATION



There are offenses to be considered while chanting the Hare Kṛṣṇa mantra. Therefore simply by chanting Hare Kṛṣṇa one does not become ecstatic.



PURPORT



It is very beneficial to chant the names śrī-kṛṣṇa-caitanya prabhu-nityānanda before chanting the Hare Kṛṣṇa mahā-mantra because by chanting these two holy names-śrī-kṛṣṇa-caitanya prabhu-nityānanda-one immediately becomes ecstatic, and if he then chants the Hare Kṛṣṇa mahā-mantra he becomes free of offenses.





There are ten offenses to avoid in chanting the Hare Kṛṣṇa mahā-mantra. The first offense is to blaspheme great personalities who are engaged in distributing the holy name of the Lord. It is said in the śāstra (Cc. Antya 7.11), kṛṣṇa-śakti vinā nahe tāra pravartana: one cannot distribute the holy names of the Hare Kṛṣṇa mahā-mantra unless he is empowered by the Supreme Personality of Godhead. Therefore one should not criticize or blaspheme a devotee who is thus engaged.



Śrī *Padma Purāṇa* states:

satāṁ nindā nāmnaḥ paramam aparādhaṁ vitanute

yataḥ khyātiṁ yātaṁ katham u sahate tad-vigarhām



To blaspheme the great saintly persons who are engaged in preaching the glories of the Hare Kṛṣṇa mahā-mantra is the worst offense at the lotus feet of the holy name. One should not criticize a preacher of the glories of the Hare Kṛṣṇa mahā-mantra. If one does so, he is an offender. The Nāma-prabhu, who is identical with Kṛṣṇa, will never tolerate such blasphemous activities, even from one who passes as a great devotee.





The second nāmāparādha is described as follows:



śivasya śrī-viṣṇor ya iha guṇa-nāmādi-sakalaṁ

dhiyā bhinnaṁ paśyet sa khalu hari-nāmāhita-karaḥ



In this material world, the holy name of Viṣṇu is all-auspicious. Viṣṇu's name, form, qualities and pastimes are all transcendental, absolute knowledge. Therefore, if one tries to separate the Absolute Personality of Godhead from His holy name or His transcendental form, qualities and pastimes, thinking them to be material, that is offensive. Similarly, to think the names of demigods such as Lord Śiva to be as good as the name of Lord Viṣṇu-or, in other words, to think Lord Śiva and the other demigods to be other forms of God and therefore equal to Viṣṇu-is also blasphemous. This is the second offense at the lotus feet of the Lord.





The third offense at the lotus feet of the holy name, which is called guror avajñā, is to consider the spiritual master to be material and therefore envy his exalted position. The fourth offense (śruti-śāstra-nindanam) is to blaspheme Vedic scriptures such as the four *Vedas* and the Puraṇas. The fifth offense (artha-vādaḥ) is to consider the glories of the holy name to be exaggerations. Similarly, the sixth offense (hari-nāmni kalpanam) is to consider the holy name of the Lord to be imaginary.



The seventh offense is described as follows:



nāmno balād yasya hi pāpa-buddhir

na vidyate tasya yamair hi śuddhiḥ



To think that since the Hare Kṛṣṇa mantra can counteract all sinful reactions one may therefore go on with his sinful activities and at the same time chant the Hare Kṛṣṇa mantra to neutralize them is the greatest offense at the lotus feet of hari-nāma.





The eighth offense is stated thus:



dharma-vrata-tyāga-hutādi-sarva-

śubha-kriyā-sāmyam api pramādaḥ



It is offensive to consider the chanting of the Hare Kṛṣṇa mantra to be a religious ritualistic ceremony. Performing religious ceremonies, following vows and practicing renunciation and sacrifice are all materialistic auspicious activities. The chanting of the Hare Kṛṣṇa mahā-mantra must not be compared to such materialistic religiosity.This is an offense at the lotus feet of the Lord.





The ninth offense is described as follows:



aśraddadhāne vimukhe 'py aśṛṇvati

yaś copadeśaḥ śiva-nāmāparādhaḥ



It is an offense to preach the glories of the holy name among persons who have no intelligence or no faith in the subject matter. Such people should be given the chance to hear the chanting of the Hare Kṛṣṇa mantra, but in the beginning they should not be instructed about the glories or the spiritual significance of the holy name. By constant hearing of the holy name, their hearts will be purified, and then they will be able to understand the transcendental position of the holy name.





The tenth offense is as follows:



śrute 'pi nāma-māhātmye yaḥ prīti-rahito naraḥ

ahaṁ-mamādi-paramo nāmni so 'py aparādha-kṛt



If one has heard the glories of the transcendental holy name of the Lord but nevertheless continues in a materialistic concept of life, thinking "I am this body and everything belonging to this body is mine [ahaṁ mameti]," and does not show respect and love for the chanting of the Hare Kṛṣṇa mahā-mantra, that is an offense.





TEXT 25





tad aśma-sāraṁ hṛdayaṁ batedaṁ



yad gṛhyamāṇair hari-nāmadheyaiḥ



na vikriyetātha yadā vikāro



netre jalaṁ gātra-ruheṣu harṣaḥ



SYNONYMS



*tat*-that; *aśma*-sāram-as hard as iron; *hṛdayam*-heart; *bata*-O; *idam*-this; *yat*-which; *gṛhyamāṇaiḥ*-in spite of taking the chanting; *hari*-nāmadheyaiḥ-meditating on the holy name of the Lord; *na*-does not; *vikriyeta*-change; *atha*-thus; *yadā*-when; *vikāraḥ*-transformation; *netre*-in the eyes; *jalam*-tears; *gātra-ruheṣu*-in the pores of the body; *harṣaḥ*-ecstasy.



TRANSLATION



"If one's heart does not change, tears do not flow from his eyes, his body does not shiver, and his bodily hairs do not stand on end as he chants the Hare Kṛṣṇa mahā-mantra, it should be understood that his heart is as hard as iron. This is due to his offenses at the lotus feet of the Lord's holy name."



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, commenting on this verse, which is a quotation from *Śrīmad-Bhāgavatam* (2.3.24), remarks that sometimes a mahā-bhāgavata, or very advanced devotee, does not manifest such transcendental symptoms as tears in the eyes, and sometimes a kaniṣṭha-adhikārī, a neophyte devotee, displays them artificially. This does not mean, however, that the neophyte is more advanced than the mahā-bhāgavata devotee. The test of the real change of heart that takes place when one chants the Hare Kṛṣṇa mahā-mantra is that one becomes detached from material enjoyment. This is the real change. Bhaktir pareśānubhavo viraktir anyatra ca (Bhāg. 11.2.42). If one is actually advancing in spiritual life, he must become very much detached from material enjoyment. If it is sometimes found that a kaniṣṭha-adhikārī (neophyte devotee) shows artificial tears in his eyes while chanting the Hare Kṛṣṇa mantra but is still completely attached to material things, his heart has not really changed. The change must be manifested in terms of one's real activities.





TEXT 26





'eka' kṛṣṇa-nāme kare sarva-pāpa nāśa



premera kāraṇa bhakti karena prakāśa



SYNONYMS



*eka*-one; *kṛṣṇa-nāme*-by chanting the holy name of Lord Kṛṣṇa; *kare*-makes; *sarva*-all; *pāpa*-sinful life; *nāśa*-exhausted; *premera*-of love of Godhead; *kāraṇa*-cause; *bhakti*-devotional service; *karena*-becomes; *prakāśa*-manifest.



TRANSLATION



Simply chanting the Hare Kṛṣṇa mahā-mantra without offenses vanquishes all sinful activities. Thus pure devotional service, which is the cause of love of Godhead, becomes manifest.



PURPORT



One cannot be situated in the devotional service of the Lord unless one is free from sinful life. This is confirmed in the *Bhagavad-gītā* (7.28):





yeṣāṁ tv anta-gataṁ

pāpaṁ janānāṁ puṇya-karmanām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ



"Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the duality of delusion, and they engage themselves in My service with determination." A person who is already cleansed of all tinges of sinful life engages without deviation or duality of purpose in the transcendental loving service of the Lord. In this age, although people are greatly sinful, simply chanting the Hare Kṛṣṇa mahā-mantra can relieve them from the reactions of their sins. Eka kṛṣṇa-nāme: only by chanting Kṛṣṇa's name is this possible. This is also confirmed in *Śrīmad-Bhāgavatam* (kīrtanād eva kṛṣṇasya). Caitanya Mahāprabhu has also taught us this. While passing on the road, He used to chant:





kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa he

kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa he

kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa rakṣa mām

kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa pāhi mām

rāma rāghava rāma rāghava rāma rāghava rakṣa mām

kṛṣṇa keśava kṛṣṇa keśava kṛṣṇa keśava pāhi mām



If one always chants the holy name Kṛṣṇa, gradually one is freed from all reactions of sinful life, provided he chants offenselessly and does not commit more sinful activities on the strength of chanting the Hare Kṛṣṇa mantra. In this way one is purified, and his devotional service causes the arousal of his dormant love of God. Simply by chanting the Hare Kṛṣṇa mantra and not committing sinful activities and offenses, one's life is purified, and thus one comes to the fifth stage of perfection, or engagement in the loving service of the Lord (premā pum-artho mahān).





TEXT 27





premera udaye haya premera vikāra



sveda-kampa-pulakādi gadgadāśrudhāra



SYNONYMS



*premera*-of love of Godhead; *udaye*-when there is awakening; *haya*-it becomes so; *premera*-of love of Godhead; *vikāra*-transformation; *sveda*-perspiration; *kampa*-trembling; *pulaka-ādi*-throbbing of the heart; *gadgada*-faltering; *aśru*-dhāra-tears in the eyes.



TRANSLATION



When one's transcendental loving service to the Lord is actually awakened, it generates transformations in the body such as perspiration, trembling, throbbing of the heart, faltering of the voice and tears in the eyes.



PURPORT



These bodily transformations are automatically manifested when one is actually situated in love of Godhead. One should not artificially imitate them. Our disease is desire for that which is material; even while advancing in spiritual life, we want material acclaim. One must be freed from this disease. Pure devotion must be anyābhilāṣitā-śūnyam, without desire for anything material. Advanced devotees manifest many bodily transformations, which are symptoms of ecstasy, but one should not imitate them to achieve cheap adoration from the public. When one actually attains the advanced stage, the ecstatic symptoms will appear automatically; one does not need to imitate them.





TEXT 28





anāyāse bhava-kṣaya, kṛṣṇera sevana



eka kṛṣṇa-nāmera phale pāi eta dhana



SYNONYMS



*anāyāse*-without hard labor; *bhava*-kṣaya-stoppage of repetition of birth and death; *kṛṣṇera*-of Lord Kṛṣṇa; *sevana*-service; *eka*-one; *kṛṣṇa*-nāmera-chanting the name of Kṛṣṇa; *phale*-as a result of; *pāi*-we achieve; *eta*-so much; *dhana*-wealth.



TRANSLATION



As a result of chanting the Hare Kṛṣṇa mahā-mantra, one makes such great advancement in spiritual life that simultaneously his material existence terminates and he receives love of Godhead. The holy name of Kṛṣṇa is so powerful that by chanting even one name, one very easily achieves these transcendental riches.





TEXTS 29-30





hena kṛṣṇa-nāma yadi laya bahu-bāra



tabu yadi prema nahe, nahe aśrudhāra



tabe jāni, aparādha tāhāte pracura



kṛṣṇa-nāma-bīja tāhe nā kare aṅkura



SYNONYMS



*hena*-such; *kṛṣṇa*-nāma-holy name of the Lord; *yadi*-if; *laya*-one takes; *bahu*-bāra-again and again; *tabu*-still; *yadi*-if; *prema*-love of Godhead; *nahe*-is not visible; *nahe aśru*-dhāra-there are no tears in the eyes; *tabe*-then; *jāni*-I understand; *aparādha*-offense; *tāhāte*-there (in that process); *pracura*-enough; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *bīja*-seed; *tāhe*-in those activities; *nā*-does not; *kare*-do; *aṅkura*-sprout.



TRANSLATION



If one chants the exalted holy name of the Lord again and again and yet his love for the Supreme Lord does not develop and tears do not appear in his eyes, it is evident that because of his offenses in chanting, the seed of the holy name of Kṛṣṇa does not sprout.



PURPORT



If one chants the Hare Kṛṣṇa mantra offensively, one does not achieve the desired result. Therefore one should carefully avoid the offenses which have already been described in connection with verse 24.





TEXT 31





caitanya-nityānande nāhi esaba vicāra



nāma laite prema dena, vahe aśrudhāra



SYNONYMS



*caitanya*-nityānande-when chanting the holy names of Lord Caitanya and Nityānanda; *nāhi*-there are not; *esaba*-all these; *vicara*-considerations; *nāma*-the holy name; *laite*-simply by chanting; *prema*-love of Godhead; *dena*-they give; *vahe*-there is a flow; *aśru*-dhāra-tears in the eyes.



TRANSLATION



But if one only chants, with some slight faith, the holy names of Lord Caitanya and Nityānanda, very quickly he is cleansed of all offenses. Thus as soon as he chants the Hare Kṛṣṇa mahā-mantra, he feels the ecstasy of love for God.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks in this connection that if one takes shelter of Lord Śrī Caitanya Mahāprabhu and Nityānanda, follows Their instructions to become more tolerant than the tree and humbler than the grass,and in this way chants the holy name of the Lord, very soon he achieves the platform of transcendental loving service to the Lord, and tears appear in his eyes. There are offenses to be considered in chanting the Hare Kṛṣṇa mahā-mantra, but there are no such considerations in chanting the names of Gaura-Nityānanda. Therefore, if one chants the Hare Kṛṣṇa mahā-mantra but his life is still full of sinful activities, it will be very difficult for him to achieve the platform of loving service to the Lord. But if in spite of being an offender one chants the holy names of Gaura-Nityānanda, he is very quickly freed from the reactions to his offenses. Therefore, one should first approach Lord Caitanya and Nityānanda, or worship Guru-Gaurāṅga, and then come to the stage of worshiping Rādhā-Kṛṣṇa. In our Kṛṣṇa consciousness movement, our students are first advised to worship Guru-Gaurāṅga, and then, when they are somewhat advanced, the Rādhā-Kṛṣṇa Deity is installed, and they are engaged in the worship of the Lord.





One should first take shelter of Gaura-Nityānanda in order to reach, ultimately, Rādhā-Kṛṣṇa. Śrīla Narottama dāsa Ṭhākura sings in this connection:



gaurāṅga balite habe pulaka śarīra

hari hari balite nayane ba'be nīra



āra kabe nitāicāṅdera karuṇā ha-ibe

saṁsāra-vāsanā mora kabe tuccha habe



viṣaya chāḍiyā kabe śuddha habe mana

kabe hāma heraba śrī-vṛndāvana



In the beginning one should very regularly chant Śrī Gaurasundara's holy name and then chant the holy name of Lord Nityānanda. Thus one's heart will be cleansed of impure desires for material enjoyment. Then one can approach Vṛndāvana-dhāma to worship Lord Kṛṣṇa. Unless one is favored by Lord Caitanya and Nityānanda, there is no need to go to Vṛndāvana, for unless one's mind is purified, he cannot see Vṛndāvana, even if he goes there. Actually going to Vṛndāvana involves taking shelter of the six Gosvāmīs by reading *Bhakti-rasāmṛta-sindhu*, Vidagdha-mādhava, Lalita-mādhava and the other books that they have given. In this way one can understand the transcendental loving affairs between Rādhā and Kṛṣṇa. Kabe hāma bujhaba se yugala-pirīti. The conjugal love between Rādhā and Kṛṣṇa is not an ordinary human affair; it is fully transcendental. In order to understand Rādhā and Kṛṣṇa, worship Them and engage in Their loving service, one must be guided by Śrī Caitanya Mahāprabhu, Nityānanda Prabhu and the six Gosvāmīs, Lord Caitanya's direct disciples.





For an ordinary man, worship of Śrī Caitanya and Nityānanda Prabhu or the Pañca-tattva is easier than worship of Rādhā and Kṛṣṇa. Unless one is very fortunate, he should not be induced to worship Rādhā-Kṛṣṇa directly. A neophyte student who is not sufficiently educated or enlightened should not indulge in the worship of Śrī Rādhā and Kṛṣṇa or the chanting of the Hare Kṛṣṇa mantra. Even if he does so, he cannot get the desired result. One should therefore chant the names of Nitāi-Gaura and worship Them without false prestige. Since everyone within this material world is more or less influenced by sinful activities, in the beginning it is essential that one take to the worship of Guru-Gaurāṅga and ask their favor, for thus despite all his disqualifications one will very soon become qualified to worship the Rādhā-Kṛṣṇa vigraha.



It should be noted in this connection that the holy names of Lord Kṛṣṇa and Gaurasundara are both identical with the Supreme Personality of Godhead. Therefore one should not consider one name to be more potent than the other. Considering the position of the people of this age, however, the chanting of Śrī Caitanya Mahāprabhu's name is more essential than the chanting of the Hare Kṛṣṇa mahā-mantra because Śrī Caitanya Mahāprabhu is the most magnanimous incarnation and His mercy is very easily achieved. Therefore one must first take shelter of Śrī Caitanya Mahāprabhu by chanting śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. By serving Gaura-Nityānanda one is freed from the entanglements of material existence and thus becomes qualified to worship the Rādhā-Kṛṣṇa Deity.





TEXT 32





svatantra īśvara prabhu atyanta udāra



tāṅre nā bhajile kabhu nā haya nistāra



SYNONYMS



*svatantra īśvara*-the fully independent Supreme Lord; *prabhu*-the Lord; *atyanta*-very much; *udāra*-magnanimous; *tāṅre*-unto Him; *nā*-without; *bhajile*-worshiping; *kabhu nā*-never at any time; *haya*-becomes so; *nistāra*-liberation.



TRANSLATION



Śrī Caitanya Mahāprabhu, the independent Supreme Personality of Godhead, is greatly magnanimous. Unless one worships Him, one can never be liberated.



PURPORT



Śrī Bhaktisiddhānta Sarasvatī Ṭhākura here remarks that one should not give up the worship of Rādhā-Kṛṣṇa to worship Śrī Caitanya Mahāprabhu. By worshiping either Rādhā-Kṛṣṇa or Lord Caitanya alone, one cannot become advanced. One should not try to supersede the instructions of the six Gosvāmīs, for they are ācāryas and very dear to Lord Caitanya. Therefore Narottama dāsa Ṭhākura sings:





rūpa-raghunātha-pade haibe ākuti

kabe hāma bujhaba se yugala-pirīti



One must be a submissive student of the six Gosvāmīs, from Śrīla Rūpa Gosvāmī to Raghunātha dāsa Gosvāmī. Not following their instructions but imagining how to worship Gaurasundara and Rādhā-Kṛṣṇa is a great offense, as a result of which one clears a path to hell. If one neglects the instructions of the six Gosvāmīs and yet becomes a so-called devotee of Rādhā-Kṛṣṇa, he merely criticizes the real devotees of Rādhā-Kṛṣṇa. As a result of speculation, he considers Gaurasundara to be an ordinary devotee and therefore cannot make progress in serving the Supreme Personality of Godhead, Rādhā-Kṛṣṇa.





TEXT 33





ore mūḍha loka, śuna caitanya-maṅgala



caitanya-mahimā yāte jānibe sakala



SYNONYMS



*ore*-O all of you; *mūḍha*-foolish; *loka*-people; *śuna*-just hear; *caitanya-maṅgala*-the book of this name; *caitanya*-Lord Caitanya's; *mahimā*-glories; *yāte*-in which; *jānibe*-you will know; *sakala*-all.



TRANSLATION



O fools, just read Śrī *Caitanya-maṅgala*! By reading this book you can understand all the glories of Śrī Caitanya Mahāprabhu.



PURPORT



Śrī Vṛndāvana dāsa Ṭhākura's *Caitanya-bhāgavata* was originally entitled *Caitanya-maṅgala*, but when Śrīla Locana dāsa Ṭhākura later wrote another book named *Caitanya-maṅgala*, Śrīla Vṛndāvana dāsa Ṭhākura changed the name of his own book, which is now therefore known as *Caitanya-bhāgavata*. The life of Śrī Caitanya Mahāprabhu is very elaborately described in the *Caitanya-bhāgavata*, and Kṛṣṇadāsa Kavirāja Gosvāmī has already informed us that in his Śrī *Caitanya-caritāmṛta* he has described whatever Vṛndāvana dāsa Ṭhākura has not mentioned. This acceptance of Śrī *Caitanya-bhāgavata* by Kṛṣṇadāsa Kavirāja Gosvāmī indicates his acceptance of the disciplic succession. A writer of transcendental literature never tries to surpass the previous ācāryas.





TEXT 34





kṛṣṇa-līlā bhāgavate kahe veda-vyāsa



caitanya-līlāra vyāsa--vṛndāvana-dāsa



SYNONYMS



*kṛṣṇa-līlā*-the pastimes of Lord Kṛṣṇa; *bhāgavate*-in the book Śrīmad-Bhāgavatam; *kahe*-tells; *veda*-vyāsa-Vyāsadeva, the editor of the Vedic literature; *caitanya-līlāra*-of the pastimes of Lord Caitanya; *vyāsa*-compiler; *vṛndāvana-dāsa*-is Vṛndāvana dāsa.



TRANSLATION



As Vyāsadeva has compiled all the pastimes of Lord Kṛṣṇa in *Śrīmad-Bhāgavatam*, Ṭhākura Vṛndāvana dāsa has depicted the pastimes of Lord Caitanya.





TEXT 35





vṛndāvana-dāsa kaila 'caitanya-maṅgala'



yāṅhāra śravaṇe nāśe sarva amaṅgala



SYNONYMS



*vṛndāvana-dāsa*-of the name Vṛndāvana dāsa; *kaila*-compiled; *caitanya-maṅgala*-the book named Caitanya-maṅgala; *yāṅhāra*-of which; *śravaṇe*-by hearing; *nāśe*-annihilated; *sarva*-all; *amaṅgala*-inauspiciousness.



TRANSLATION



Ṭhākura Vṛndāvana dāsa has composed Śrī *Caitanya-maṅgala*. Hearing this book annihilates all misfortune.





TEXT 36





caitanya-nitāira yāte jāniye mahimā



yāte jāni kṛṣṇa-bhakti-siddhāntera sīmā



SYNONYMS



*caitanya-nitāira*-of Lord Śrī Caitanya Mahāprabhu and Nityānanda Prabhu; *yāte*-in which; *jāniye*-one can know; *mahimā*-all glories; *yāte*-in which; *jāni*-I can understand; *kṛṣṇa-bhakti*-of devotion to Lord Kṛṣṇa; *siddhāntera*-of the conclusion; *sīmā*-limit.



TRANSLATION



By reading Śrī *Caitanya-maṅgala* one can understand all the glories and truths of Lord Caitanya and Nityānanda and come to the ultimate conclusion of devotional service to Lord Kṛṣṇa.



PURPORT



Śrīmad-Bhagavatam is the authoritative reference book from which to understand devotional service, but because it is very elaborate, few men can understand its purpose. *Śrīmad-Bhāgavatam* is the original commentary on the *Vedānta-sūtra*, which is called nyāya-prasthāna. It was written to enable one to understand the Absolute Truth through infallible logic and argument, and therefore its natural commentary, *Śrīmad-Bhāgavatam*, is extremely elaborate. Professional reciters have created the impression that *Śrīmad-Bhāgavatam* deals only with Kṛṣṇa's rāsa-līlā, although Kṛṣṇa's rāsa-līlā is described only in the Tenth Canto (chapters 29-35). They have in this way presented Kṛṣṇa to the Western world as a great woman-hunter, and therefore we sometimes have to deal with such misconceptions in preaching. Another difficulty in understanding *Śrīmad-Bhāgavatam* is that the professional reciters have introduced bhāgavata-saptāha, or seven-day readings of the *Bhāgavatam*. They want to finish Śrīmad-Bhagavatam in a week, although it is so sublime that even one verse of *Śrīmad-Bhāgavatam*, if properly explained, cannot be completed in three months. Under these circumstances, it is a great aid for the common man to read Śrīla Vṛndāvana dāsa Ṭhākura's *Caitanya-bhāgavata*, for thus he can actually understand devotional service, Kṛṣṇa, Lord Caitanya and Nityānanda. Śrīla Rūpa Gosvāmī has said:





śruti-smṛti-purāṇādi-

pañcarātra-vidhiṁ vinā

aikāntikī harer bhaktir

utpātāyaiva kalpate



"Devotional service to the Lord that ignores the authorized Vedic scriptures like the *Upaniṣads*, *Purāṇas*, Nārada-pañcarātra, etc., is simply an unnecessary disturbance in society." Due to misunderstanding *Śrīmad-Bhāgavatam*, people are misled regarding the science of Kṛṣṇa. However, by reading Śrīla Vṛndāvana dāsa Ṭhākura's book one can very easily understand this science.





TEXT 37





bhāgavate yata bhakti-siddhāntera sāra



likhiyāchena iṅhā jāni' kariyā uddhāra



SYNONYMS



*bhāgavate*-in Śrīmad-Bhāgavatam; *yata*-all; *bhakti-siddhāntera*-in understanding devotional service; *sāra*-essence; *likhiyāchena*-has written; *iṅhā*-this; *jāni'*-I know; *kariyā*-making; *uddhāra*-quotation.



TRANSLATION



In Śrī *Caitanya-maṅgala* [later known as Śrī *Caitanya-bhāgavata*] Śrīla Vṛndāvana dāsa Ṭhākura has given the conclusion and essence of devotional service by quoting the authoritative statements of *Śrīmad-Bhāgavatam*.





TEXT 38





'caitanya-maṅgala' śune yadi pāṣaṇḍī, yavana



seha mahā-vaiṣṇava haya tatakṣaṇa



SYNONYMS



*caitanya-maṅgala*-the book named Caitanya-maṅgala; *śune*-anyone hears; *yadi*-if; *pāṣaṇḍī*-great atheist; *yavana*-a disbeliever in the Vedic culture; *seha*-he also; *mahā*-vaiṣṇava-great devotee; *haya*-becomes; *tatakṣaṇa*-immediately.



TRANSLATION



If even a great atheist hears Śrī *Caitanya-maṅgala*, he immediately becomes a great devotee.





TEXT 39





manuṣye racite nāre aiche grantha dhanya



vṛndāvana-dāsa-mukhe vaktā śrī-caitanya



SYNONYMS



*manuṣye*-a human being; *racite*-compiled; *nāre*-cannot; *aiche*-such; *grantha*-book; *dhanya*-so glorious; *vṛndāvana-dāsa*-the author, Srīla Vṛndāvana dāsa Ṭhākura; *mukhe*-from his mouth; *vaktā*-speaker; *śrī-caitanya*-Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



The subject matter of this book is so sublime that it appears that Śrī Caitanya Mahāprabhu has personally spoken through the writings of Śrī Vṛndāvana dāsa Ṭhākura.



PURPORT



Śrīla Sanātana Gosvāmī has written in his *Hari-bhakti-vilāsa*:





avaiṣṇava-mukhodgīrṇaṁ

pūtaṁ hari-kathāmṛtam

śravaṇaṁ naiva kartavyaṁ

sarpocchiṣṭaṁ yathā payaḥ



Transcendental literature that strictly follows the Vedic principles and the conclusion of the *Purāṇas* and pañcarātrika-vidhi can be written only by a pure devotee.





It is not possible for a common man to write books on bhakti, for his writings will not be effective. He may be a very great scholar and expert in presenting literature in flowery language, but this is not at all helpful in understanding transcendental literature. Even if transcendental literature is written in faulty language, it is acceptable if it is written by a devotee, whereas so-called transcendental literature written by a mundane scholar, even if it is a very highly polished literary presentation, cannot be accepted. The secret in a devotee's writing is that when he writes about the pastimes of the Lord, the Lord helps him; he does not write himself. As stated in the *Bhagavad-gītā* (10.10), dadāmi buddhi-yogaṁ taṁ yena mām upayānti te. Since a devotee writes in service to the Lord, the Lord from within gives him so much intelligence that he sits down near the Lord and goes on writing books. Kṛṣṇadāsa Kavirāja Gosvāmī confirms that what Vṛndāvana dāsa Ṭhākura wrote was actually spoken by Lord Caitanya Mahāprabhu, and he simply repeated it. The same holds true for Śrī *Caitanya-caritāmṛta*. Kṛṣṇadāsa Kavirāja Gosvāmī wrote Śrī *Caitanya-caritāmṛta* in his old age, in an invalid condition, but it is such a sublime scripture that Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja used to say, "The time will come when the people of the world will learn Bengali to read Śrī *Caitanya-caritāmṛta*." We are trying to present Śrī *Caitanya-caritāmṛta* in English and do not know how successful it will be, but if one reads the original *Caitanya-caritāmṛta* in Bengali he will relish increasing ecstasy in devotional service.





TEXT 40





vṛndāvana-dāsa-pade koṭi namaskāra



aiche grantha kari' teṅho tārilā saṁsāra



SYNONYMS



*vṛndāvana*-dāsa-pade-unto the lotus feet of Śrīla Vṛndāvana dāsa Ṭhākura; *koṭi*-millions; *namaskāra*-obeisances; *aiche*-such; *grantha*-book; *kari'*-compiling; *teṅho*-he; *tarilā*-delivered; *saṁsāra*-all the world.



TRANSLATION



I offer millions of obeisances unto the lotus feet of Vṛndāvana dāsa Ṭhākura. No one else could write such a wonderful book for the deliverance of all fallen souls.





TEXT 41





nārāyaṇī--caitanyera ucchiṣṭa-bhājana



tāṅra garbhe janmilā śrī-dāsa-vṛndāvana



SYNONYMS



*nārāyaṇī*-of the name Nārāyaṇī; *caitanyera*-of Lord Caitanya Mahāprabhu; *ucchiṣṭa*-bhājana-eater of the remnants of food; *tāṅra*-of her; *garbhe*-in the womb; *janmilā*-took birth; *śrī*-dāsa-vṛndāvana-Śrīla Vṛndāvana dāsa Thākura.



TRANSLATION



Nārāyaṇī eternally eats the remnants of the food of Caitanya Mahāprabhu. Śrīla Vṛndāvana dāsa Ṭhākura was born of her womb.



PURPORT



In the Gaura-gaṇoddeśa-dīpikā, a book written by Kavi-karṇapūra that describes all the associates of Śrī Caitanya Mahāprabhu and who they previously were, there is the following statement regarding Nārāyaṇī:





ambikāyāḥ svasā yāsīn

nāmnā śrīla-kilimbikā

kṛṣṇocchiṣṭaṁ prabhuñjānā

seyaṁ nārāyaṇī matā



When Lord Kṛṣṇa was a child, He was nursed by a woman named Ambikā, who had a younger sister named Kilimbikā. During the time of Lord Caitanya's incarnation, the same Kilimbikā used to eat the remnants of food left by Lord Śrī Caitanya Mahāprabhu. That Kilimbikā was Nārāyaṇī, who was a niece of Śrīvāsa Ṭhākura's. Later on, when she grew up and married, Śrīla Vṛndāvana dāsa Ṭhākura was born from her womb. A devotee of Lord Śrī Kṛṣṇa is celebrated in terms of devotional service rendered to the Lord; thus we know Śrīla Vṛndāvana dāsa Ṭhākura as the son of Nārāyaṇī. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura notes in this connection that there is no reference to his paternal ancestry because there is no need to understand it.





TEXT 42





tāṅra ki adbhuta caitanya-carita-varṇana



yāhāra śravaṇe śuddha kaila tri-bhuvana



SYNONYMS



tāṅra-Śrīla Vṛndāvana dāsa Ṭhākura's; *ki*-what; *adbhuta*-wonderful; *caitanya-carita*-of the pastimes of Lord Caitanya Mahāprabhu; *varṇana*-description; *yāhāra*-of which; *śravaṇe*-by hearing; *śuddha*-purified; *kaila*-made; *tri-bhuvana*-the three worlds.



TRANSLATION



What a wonderful description he has given of the pastimes of Lord Caitanya! Anyone in the three worlds who hears it is purified.





TEXT 43





ataeva bhaja, loka, caitanya-nityānanda



khaṇḍibe saṁsāra-duḥkha, pābe premānanda



SYNONYMS



*ataeva*-therefore; *bhaja*-worship; *loka*-O people in general; *caitanya*-Lord Śrī Caitanya Mahāprabhu; *nityānanda*-Nityānanda Prabhu; *khaṇḍibe*-will vanquish; *saṁsāra*-duḥkha-miserable condition of material existence; *pābe*-he will get; *premānanda*-the transcendental bliss of devotional service.



TRANSLATION



I fervently appeal to everyone to adopt the method of devotional service given by Lord Caitanya and Nityānanda and thus be freed from the miseries of material existence and ultimately achieve the loving service of the Lord.





TEXT 44





vṛndāvana-dāsa kaila 'caitanya-maṅgala'



tāhāte caitanya-līlā varṇila sakala



SYNONYMS



*vṛndāvana*-dāsa-Śrīla Vṛndāvana dāsa Ṭhākura; *kaila*-did; *caitanya-maṅgala*-the book of the name Caitanya-maṅgala; *tāhāte*-in that book; *caitanya-līlā*-the pastimes of Lord Caitanya; *varṇila*-described; *sakala*-everything.



TRANSLATION



Śrīla Vṛndāvana dāsa Ṭhākura has written Śrī *Caitanya-maṅgala* and therein described in all respects the pastimes of Lord Caitanya.





TEXT 45





sūtra kari' saba līlā karila granthana



pāche vistāriyā tāhāra kaila vivaraṇa



SYNONYMS



*sūtra kari'*-making a synopsis; *saba*-all; *līlā*-pastimes; *karila*-did; *granthana*-writing in the book; *pāche*-later; *vistāriyā*-vividly describing; *tāhāra*-all of them; *kaila*-did; *vivaraṇa*-description.



TRANSLATION



He first summarized all the pastimes of the Lord and later described them vividly in detail.





TEXT 46





caitanya-candrera līlā ananta apāra



varṇite varṇite grantha ha-ila vistāra



SYNONYMS



*caitanya-candrera*-of Lord Caitanya Mahāprabhu; *līlā*-pastimes; *ananta*-unlimited; *apāra*-unfathomable; *varṇite*-describing; *varṇite*-describing; *grantha*-the book; *ha*-ila-became; *vistāra*-expansive.



TRANSLATION



The pastimes of Lord Caitanya are unlimited and unfathomable. Therefore, in describing all those pastimes, the book became voluminous.





TEXT 47





vistāra dekhiyā kichu saṅkoca haila mana



sūtra-dhṛta kona līlā nā kaila varṇana



SYNONYMS



*vistāra*-expansive; *dekhiyā*-seeing; *kichu*-some; *saṅkoca*-with hesitation; *haila*-became; *mana*-mind; *sūtra*-dhṛta-taking the aphorisms; *kona*-some; *līlā*-pastimes; *nā*-did not; *kaila*-make; *varṇana*-description.



TRANSLATION



He saw them to be so extensive that he later felt that some had not been properly described.





TEXT 48





nityānanda-līlā-varṇane ha-ila āveśa



caitanyera śeṣa-līlā rahila avaśeṣa



SYNONYMS



*nityānanda*-Lord Nityānanda; *līlā*-pastimes; *varṇane*-in the matter of description; *ha*-ila-there was; *āveśa*-ecstasy; *caitanyera*-of Lord Caitanya Mahāprabhu; *śeṣa*-līlā-pastimes in the last portion of His life; *rahila*-remained; *avaśeṣa*-supplement.



TRANSLATION



He ecstatically described the pastimes of Lord Nityānanda, but the later pastimes of Caitanya Mahāprabhu remained untold.





TEXT 49





sei saba līlāra śunite vivaraṇa



vṛndāvana-vāsī bhaktera utkaṇṭhita mana



SYNONYMS



*sei*-those; *saba*-all; *līlāra*-of the pastimes; *śunite*-to hear; *vivaraṇa*-description; *vṛndāvana-vāsī*-the inhabitants of Vṛndāvana; *bhaktera*-of devotees; *utkaṇṭhita*-in anxiety; *mana*-minds.



TRANSLATION



The devotees of Vṛndāvana were all very anxious to hear those pastimes.





TEXT 50





vṛndāvane kalpa-drume suvarṇa-sadana



mahā-yogapīṭha tāhāṅ, ratna-siṁhāsana



SYNONYMS



*vṛndāvane*-in Vṛndāvana; *kalpa*-drume-under the desire trees; *suvarṇa*-sadana-golden throne; *mahā*-great; *yoga*-pīṭha-pious temple; *tāhāṅ*-there; *ratna*-bedecked with jewels; *siṁhāsana*-throne.



TRANSLATION



In Vṛndāvana, in a great place of pilgrimage underneath the desire trees, is a golden throne bedecked with jewels.





TEXT 51





tāte vasi' āche sadā vrajendra-nandana



'śrī-govinda-deva' nāma sākṣāt madana



SYNONYMS



*tāte*-on that throne; *vasi'*-sitting; *āche*-there is; *sadā*-always; *vrajendra-nandana*-the son of Mahārāja Nanda; *śrī*-govinda-deva-whose name is Govinda; *nāma*-name; *sākṣāt*-direct; *madana*-transcendental Cupid.



TRANSLATION



On that throne sits the son of Nanda Mahārāja, Śrī Govindadeva, the transcendental Cupid.





TEXT 52





rāja-sevā haya tāṅhā vicitra prakāra



divya sāmagrī, divya vastra, alaṅkāra



SYNONYMS



*rāja*-sevā-majestic service; *haya*-render; *tāṅhā*-there; *vicitra*-varieties; *prakāra*-all kinds of; *divya*-spiritual; *sāmagrī*-ingredients; *divya*-spiritual; *vastra*-garments; *alaṅkāra*-ornaments.



TRANSLATION



Varieties of majestic service are rendered to Govinda there. His garments, ornaments and paraphernalia are all transcendental.





TEXT 53





sahasra sevaka sevā kare anukṣaṇa



sahasra-vadane sevā nā yāya varṇana



SYNONYMS



*sahasra*-many thousands; *sevaka*-servitors; *sevā*-service; *kare*-render; *anukṣaṇa*-always; *sahasra*-thousands; *vadane*-mouths; *sevā*-process of service; *nā*-not possible; *yāya*-goes on; *varṇana*-description.



TRANSLATION



In that temple of Govindajī, thousands of servitors always render service to the Lord in devotion. Even with thousands of mouths, one could not describe this service.





TEXT 54





sevāra adhyakṣa--śrī-paṇḍita haridāsa



tāṅra yaśaḥ-guṇa sarva-jagate prakāśa



SYNONYMS



*sevāra*-of the service; *adhyakṣa*-commander; *śrī*-paṇḍita haridāsa-Haridāsa Paṇḍita; *tāṅra*-of his; *yaśaḥ*-fame; *guṇa*-quality; *sarva-jagate*-all over the world; *prakāśa*-known.



TRANSLATION



In that temple the chief servitor was Śrī Haridāsa Paṇḍita. His qualities and fame are known all over the world.



PURPORT



Śrī Haridāsa Paṇḍita was a disciple of Śrī Ananta Ācārya, who was a disciple of Gadādhara Paṇḍita.





TEXT 55





suśīla, sahiṣṇu, śānta, vadānya, gambhīra



madhura-vacana, madhura-ceṣṭā, mahā-dhīra



SYNONYMS



*suśīla*-well behaved; *sahiṣṇu*-tolerant; *śānta*-peaceful; *vadānya*-magnanimous; *gambhīra*-grave; *madhura*-vacana-sweet words; *madhura*-ceṣṭā-sweet endeavor; *mahā*-dhīra-completely sober.



TRANSLATION



He was gentle, tolerant, peaceful, magnanimous, grave, sweet in his words and very sober in his endeavors.





TEXT 56





sabāra sammāna-kartā, karena sabāra hita



kauṭilya-mātsarya-hiṁsā nā jāne tāṅra cita



SYNONYMS



*sabāra*-of all; *sammāna*-kartā-respectful; *karena*-does; *sabāra*-everyone's; *hita*-benefit; *kauṭilya*-diplomatic; *mātsarya*-jealousy; *hiṁsā*-envy; *nā jāne*-does not know; *tāṅra*-his; *cita*-heart.



TRANSLATION



He was respectful to everyone and worked for the benefit of all. Diplomacy, envy and jealousy were unknown to his heart.





TEXT 57





kṛṣṇera ye sādhāraṇa sad-guṇa pañcāśa



se saba guṇera tāṅra śarīre nivāsa



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *ye*-that; *sādhāraṇa*-general; *sat*-guṇa-good qualities; *pañcāśa*-fifty; *se*-those; *saba*-all; *guṇera*-qualities; *tāṅra*-his; *śarīre*-in the body; *nivāsa*-were always present.

TRANSLATION



The fifty qualities of Lord Kṛṣṇa were all present in his body.



PURPORT



In the *Bhakti-rasāmṛta-sindhu*, the transcendental qualities of Śrī Kṛṣṇa are mentioned. Among these, fifty are primary (ayaṁ netā su-ramyāṅgaḥ, etc.), and in minute quantity they were all present in the body of Śrī Haridāsa Paṇḍita. Since every living entity is a part of the Supreme Personality of Godhead, all fifty of these good qualities of Śrī Kṛṣṇa are originally minutely present in every living being. Due to his contact with material nature, these qualities are not visible in the conditioned soul, but when one becomes a purified devotee, they all automatically manifest themselves. This is stated in *Śrīmad-Bhāgavatam* (5.18.12), as mentioned in the text below.





TEXT 58





yasyāsti bhaktir bhagavaty akiñcanā



sarvair guṇais tatra samāsate surāḥ



harāv abhaktasya kuto mahad-guṇā



mano-rathenāsati dhāvato bahiḥ



SYNONYMS



*yasya*-one who; *asti*-has; *bhaktiḥ*-devotional service; *bhagavati*-unto the Supreme Personality of Godhead; *akiñcanā*-without motive; *sarvaiḥ*-all; *guṇaiḥ*-qualities; *tatra*-there; *samāsate*-become manifested; *surāḥ*-with all the demigods; *harau*-unto the Supreme Personality; *abhaktasya*-one who is not a devotee; *kutaḥ*-where; *mahat*-guṇāḥ-high qualities; *manaḥ*-rathena-concoction; *asati*-the material existence; *dhāvataḥ*-run on; *bahiḥ*-externally.



TRANSLATION



"In one who has unflinching devotional faith in Kṛṣṇa, all the good qualities of Kṛṣṇa and the demigods are consistently manifested. However, one who has no devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord."





TEXT 59





paṇḍita-gosāñira śiṣya--ananta ācārya



kṛṣṇa-premamaya-tanu, udāra, sarva-ārya



SYNONYMS



*paṇḍita-gosāñira*-of Gadādhara Paṇḍita; *śiṣya*-disciple; *ananta ācārya*-of the name Ananta Ācārya; *kṛṣṇa*-premamaya-always overwhelmed by love of God; *tanu*-body; *udāra*-magnanimous; *sarva*-in all respects; *ārya*-advanced.



TRANSLATION



Ananta Ācārya was a disciple of Gadādhara Paṇḍita. His body was always absorbed in love of Godhead. He was magnanimous and advanced in all respects.





TEXT 60





tāṅhāra ananta guṇa ke karu prakāśa



tāṅra priya śiṣya iṅha--paṇḍita haridāsa



SYNONYMS



*tāṅhāra*-his; *ananta*-unlimited; *guṇa*-qualities; *ke*-who; *karu*-can; *prakāśa*-display; *tāṅra*-his; *priya*-dear; *śiṣya*-disciple; *iṅha*-this person; *paṇḍita haridāsa*-of the name Haridāsa Paṇḍita.



TRANSLATION



Ananta Ācārya was a reservoir of all good qualities. No one can estimate how great he was. Paṇḍita Haridāsa was his beloved disciple.



PURPORT



Śrī Ananta Ācārya is one of the eternal associates of Śrī Caitanya Mahāprabhu. Previously, during the advent of Lord Śrī Kṛṣṇa, Ananta Ācārya was Sudevī, one of the eight gopīs. This is stated in the Gaura-gaṇoddeśa-dīpikā, verse 165, as follows: anantācārya-gosvāmī yā sudevī purā vraje. "Ananta Ācārya Gosvāmī was formerly Sudevī-gopī in Vraja [Vṛndāvana]." In Jagannātha Purī, or Puruṣottama-kṣetra, there is a monastery known as Gaṅgā-mātā Maṭha that was established by Ananta Ācārya. In the disciplic succession of the Gaṅgā-mātā Maṭha, he is known as Vinoda-mañjarī. One of his disciples was Haridāsa Paṇḍita Gosvāmī, who is also known as Śrī Raghu Gopāla and as Śrī Rāsa-mañjarī. His disciple Lakṣmīpriyā was the maternal aunt of Gaṅgā-mātā, a princess who was the daughter of the King of Puṭiyā. Gaṅgā-mātā brought a Deity of the name Śrī Rasika-rāya from Kṛṣṇa Miśra of Jaipur and installed Him in the house of Sārvabhauma in Jagannātha Purī. The disciple in the fifth generation after Śrī Ananta Ācārya was Śrī Vanamālī; in the sixth generation, Śrī Bhagavān dāsa, who was a Bengali; in the seventh generation, Madhusūdana dāsa, who was an Oriyā; in the eighth generation, Nīlāmbara dāsa; in the ninth generation, Śrī Narottama dāsa; in the tenth generation, Pītāmbara dāsa; and in the eleventh generation, Śrī Mādhava dāsa. The disciple in the twelfth generation is presently in charge of the Gaṅgā-mātā monastery.





TEXT 61





caitanya-nityānande tāṅra parama viśvāsa



caitanya-carite tāṅra parama ullāsa



SYNONYMS



*caitanya*-Śrī Caitanya Mahāprabhu; *nityānande*-in Lord Nityānanda; *tāṅra*-his; *parama*-very great; *viśvāsa*-faith; *caitanya-carite*-in the pastimes of Lord Caitanya; *tāṅra*-his; *parama*-great; *ullāsa*-satisfaction.



TRANSLATION



Paṇḍita Haridāsa had great faith in Lord Caitanya and Nityānanda. Therefore he took great satisfaction in knowing about Their pastimes and qualities.





TEXT 62





vaiṣṇavera guṇa-grāhī, nā dekhaye doṣa



kāya-mano-vākye kare vaiṣṇava-santoṣa



SYNONYMS



*vaiṣṇavera*-of devotees; *guṇa*-grāhī-accepting good qualities; *nā*-never; *dekhaye*-sees; *doṣa*-any fault; *kāya*-manaḥ-vākye-with heart and soul; *kare*-does; *vaiṣṇava*-devotee; *santoṣa*-pacification.



TRANSLATION



He always accepted the good qualities of Vaiṣṇavas and never found fault in them. He engaged his heart and soul only to satisfy the Vaiṣṇavas.



PURPORT



It is a qualification of a Vaiṣṇava that he is adoṣa-darśī: he never sees others' faults. Of course, every human being has both good qualities and faults. Therefore it is said, saj-janā guṇam icchanti doṣam icchanti pāmarāḥ: everyone has a combination of faults and glories. But a Vaiṣṇava, a sober man, accepts only a man's glories and not his faults, for flies seek sores whereas honeybees seek honey. Haridāsa Paṇḍita never found fault with a Vaiṣṇava but considered only his good qualities.





TEXT 63





nirantara śune teṅho 'caitanya-maṅgala'



tāṅhāra prasāde śunena vaiṣṇava-sakala



SYNONYMS



*nirantara*-always; *śune*-hears; *teṅho*-he; *caitanya-maṅgala*-the book prasāde-mercy; *śunena*-hear; *vaiṣṇava-sakala*-all other Vaiṣṇavas.



TRANSLATION



He always heard the reading of Śrī *Caitanya-maṅgala*, and all the other Vaiṣṇavas used to hear it by his grace.





TEXT 64





kathāya sabhā ujjvala kare yena pūrṇa-candra



nija-guṇāmṛte bāḍāya vaiṣṇava-ānanda



SYNONYMS



*kathāya*-by words; *sabhā*-assembly; *ujjvala*-illuminated; *kare*-does; *yena*-as; *pūrṇa*-candra-full moon; *nija*-own; *guṇa*-amṛte-nectar of qualities; *bāḍāya*-increases; *vaiṣṇava*-of the devotees; *ānanda*-pleasure.



TRANSLATION



Like the full moon, he illuminated the entire assembly of the Vaiṣṇavas by speaking Śrī *Caitanya-maṅgala*, and by the nectar of his qualities he increased their transcendental bliss.





TEXT 65





teṅho ati kṛpā kari' ājñā kailā more



gaurāṅgera śeṣa-līlā varṇibāra tare



SYNONYMS



*teṅho*-he; *ati*-very much; *kṛpā*-mercy; *kari'*-showing; *ājñā*-order; *kailā*-made it; *more*-unto me; *gaurāṅgera*-of Lord Caitanya; *śeṣa*-līlā-last portion of the pastimes; *varṇibāra*-describing; *tare*-for the matter of.



TRANSLATION



By his causeless mercy he ordered me to write about the last pastimes of Śrī Caitanya Mahāprabhu.





TEXT 66





kāśīśvara gosāñira śiṣya--govinda gosāñi



govindera priya-sevaka tāṅra sama nāñi



SYNONYMS



*kāśīśvara gosāñira*-of Kāśīśvara Gosvāmī; *śiṣya*-disciple; *govinda*-of the name Govinda; *gosāñi*-spiritual master; *govindera*-of Govinda; *priya*-sevaka-most confidential servitor; *tāṅra*-his; *sama*-equal; *nāñi*-is none.



TRANSLATION



Govinda Gosāñi, the priest engaged in the service of Lord Govinda in Vṛndāvana, was a disciple of Kāśīśvara Gosāñi. There was no servant more dear to the Govinda Deity.



PURPORT



Kāśīśvara Gosāñi was one of the contemporaries of Śrī Caitanya Mahāprabhu who was with the Lord in Jagannātha Purī. Also known as Kāśīśvara Paṇḍita, he was a disciple of Īśvara Purī and son of Vāsudeva Bhaṭṭācārya, who belonged to the dynasty of Kāñjilāla Kānu. His surname was Caudhurī. His nephew, his sister's son, who was named Rudra Paṇḍita, was the original priest of Vallabhapura, which is situated about one mile from the Śrīrāmapura railway station in the village of Cātarā. Installed there are the Deities of Rādhā-Govinda and Lord Śrī Caitanya Mahāprabhu. Kāśīśvara Gosāñi was a very strong man, and therefore when Lord Caitanya visited the temple of Jagannātha, he used to protect the Lord from the crowds. Another of his duties was to distribute prasāda to the devotees after kīrtana.





Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura also visited this temple at Vallabhapura. At that time the person in charge was a Śaivite, Śrī Śivacandra Caudhurī, who was a descendant of Kāśīśvara Gosāñi's brother. In Vallabhapura there was a permanent arrangement to cook nine kilos of rice, vegetables and other foodstuffs, and near the village there is sufficient land, which belongs to the Deity, on which this rice was grown. Unfortunately, the descendants of Kāśīśvara Gosāñi's brother have sold a major portion of this land, and therefore the Deity worship has now been hampered.



It is said in the Gaura-gaṇoddeśa-dīpikā that the servant of Kṛṣṇa in Vṛndāvana named Bhṛṅgāra descended as Kāśīśvara Gosāñi during the pastimes of Lord Caitanya Mahāprabhu. In our householder life we also sometimes visited this temple of Vallabhapura and took prasāda there at noon. The Deities of this temple, Śrī Śrī Rādhā-Govinda and the Gaurāṅga vigraha, are extremely beautiful. Near Vallabhapura is another beautiful temple of Jagannātha. We sometimes used to take prasāda in this Jagannātha temple also. These two temples are situated within a one mile-radius of the Śrīrāmapura railway station, near Calcutta.





TEXT 67





yādavācārya gosāñi śrī-rūpera saṅgī



caitanya-carite teṅho ati baḍa raṅgī



SYNONYMS



*yādavācārya*-of the name Yādavācārya; *gosāñi*-spiritual master; *śrī-rūpera*-of Śrīla Rūpa Gosvāmī; *saṅgī*-associate; *caitanya-carite*-in the pastimes of Lord Caitanya; *teṅho*-he; *ati*-very much; *baḍa*-great; *raṅgī*-enthusiastic.



TRANSLATION



Śrī Yādavācārya Gosāñi, a constant associate of Śrīla Rūpa Gosvāmī, was also very enthusiastic in hearing and chanting about Lord Caitanya's pastimes.





TEXT 68





paṇḍita-gosāñira śiṣya--bhugarbha gosāñi



gaura-kathā vinā āra mukhe anya nāi



SYNONYMS



*paṇḍita-gosāñira*-of Paṇḍita Gosāñi (Gadādhara Paṇḍita); *śiṣya*-disciple; *bhugarbha gosāñi*-of the name Bhugarbha Gosāñi; *gaura*-kathā-topics of Lord Caitanya; *vinā*-without; *āra*-else; *mukhe*-in his mouth; *anya nāi*-nothing else.



TRANSLATION



Bhugarbha Gosāñi, a disciple of Gadādhara Paṇḍita, was always engaged in topics regarding Lord Caitanya, knowing nothing else.





TEXT 69





tāṅra śiṣya--govinda pūjaka caitanya-dāsa



mukundānanda cakravartī, premī kṛṣṇadāsa



SYNONYMS



*tāṅra śiṣya*-his disciple; *govinda*-the Govinda Deity; *pūjaka*-priest; *caitanya-dāsa*-of the name Caitanya dāsa; *mukundānanda cakravartī*-of the name Mukundānanda Cakravartī; *premī*-a great lover; *kṛṣṇadāsa*-of the name Kṛṣṇadāsa.



TRANSLATION



Among his disciples were Caitanya dāsa, who was a priest of the Govinda Deity, as well as Mukundānanda Cakravartī and the great devotee Kṛṣṇadāsa.





TEXT 70





ācārya-gosāñira śiṣya--cakravartī śivānanda



niravadhi tāṅra citte caitanya-nityānanda



SYNONYMS



*ācārya-gosāñira*-of Ācārya Gosāñi; *śiṣya*-the disciple; *cakravartī śivānanda*-of the name Śivānanda Cakravartī; *niravadhi*-always; *tāṅra*-his; *citte*-in the heart; *caitanya-nityānanda*-Lord Caitanya and Nityānanda are situated.



TRANSLATION



Among the disciples of Ananta Ācārya was Śivānanda Cakravartī, in whose heart Lord Caitanya and Nityānanda constantly dwelled.





TEXT 71





āra yata vṛndāvane baise bhakta-gaṇa



śeṣa-līlā śunite sabāra haila mana



SYNONYMS



*āra yata*-there are many others; *vṛndāvane*-in Vṛndāvana; *baise*-residents; *bhakta*-gaṇa-great devotees; *śeṣa-līlā*-the last portions of Caitanya Mahāprabhu's pastimes; *śunite*-to hear; *sabāra*-of everyone; *haila*-became; *mana*-the mind.



TRANSLATION



In Vṛndāvana there were also many other great devotees, all of whom desired to hear the last pastimes of Lord Caitanya.





TEXT 72





more ājñā karilā sabe karuṇā kariyā



tāṅ-sabāra bole likhi nirlajja ha-iyā



SYNONYMS



*more*-unto me; *ājñā*-order; *karilā*-gave; *sabe*-all; *karuṇā*-merciful; *kariyā*-doing so; *tāṅ-sabāra*-of all of them; *bole*-by the order; *likhi*-I write; *nirlajja*-without shame; *ha*-iyā-becoming.



TRANSLATION



By their mercy, all these devotees ordered me to write of the last pastimes of Śrī Caitanya Mahāprabhu. Because of their order only, although I am shameless, I have attempted to write this *Caitanya-caritāmṛta*.



PURPORT



To write about the transcendental pastimes of the Supreme Personality of Godhead is not an ordinary endeavor. Unless one is empowered by the higher authorities, or advanced devotees, one cannot write transcendental literature, for all such literature must be above suspicion, or, in other words, it must have none of the defects of conditioned souls, namely, mistakes, illusions, cheating and imperfect sense perceptions. The words of Kṛṣṇa and the disciplic succession that carries the orders of Kṛṣṇa are actually authoritative. To be empowered to write transcendental literature is a privilege in which a writer can take great pride. As a humble Vaiṣṇava, Kṛṣṇadāsa Kavirāja Gosvāmī, being thus empowered, felt very much ashamed that it was he who was to narrate the pastimes of Lord Caitanya Mahāprabhu.





TEXT 73





vaiṣṇavera ājñā pāñā cintita-antare



madana-gopāle gelāṅ ājñā māgibāre



SYNONYMS



*vaiṣṇavera*-of all the Vaiṣṇava devotees; *ājñā*-order; *pāñā*-receiving; *cintita*-antare-anxiety within myself; *madana-gopāle*-to the temple of Śrī Madana-mohana; *gelāṅ*-I went; *ājñā*-order; *māgibāre*-to receive.



TRANSLATION



Having received the order of the Vaiṣṇavas but being anxious within my heart, I went to the temple of Madana-mohana in Vṛndāvana to ask His permission also.



PURPORT



A Vaiṣṇava always follows the order of guru and Kṛṣṇa. Śrī *Caitanya-caritāmṛta* was written by Kṛṣṇadāsa Kavirāja Gosvāmī by their mercy. Kṛṣṇadāsa Kavirāja Gosvāmī considered all the devotees that have been mentioned to be his preceptor gurus, or spiritual masters, and Madana-gopāla (Śrī Madana-mohana vigraha) is Kṛṣṇa Himself. Thus he took permission from both of them, and when he received the mercy of both guru and Kṛṣṇa, he was able to write this great literature, Śrī *Caitanya-caritāmṛta*. This example should be followed. Anyone who attempts to write about Kṛṣṇa must first take permission from the spiritual master and Kṛṣṇa. Kṛṣṇa is situated in everyone's heart, and the spiritual master is His direct external representative. Thus Kṛṣṇa is situated antar-bahiḥ, within and without. One must first become a pure devotee by following the strict regulative principles and chanting sixteen rounds daily, and when one thinks that he is actually on the Vaiṣṇava platform, he must then take permission from the spiritual master, and that permission must also be confirmed by Kṛṣṇa from within his heart. Then, if one is very sincere and pure, he can write transcendental literature, either prose or poetry.





TEXT 74





daraśana kari kailuṅ caraṇa vandana



gosāñi-dāsa pūjārī kare caraṇa-sevana



SYNONYMS



*daraśana*-by visiting; *kari*-doing; *kailuṅ*-made; *caraṇa*-lotus feet; *vandana*-worship; *gosāñi-dāsa*-of the name Gosāñi dāsa; *pūjārī*-priest; *kare*-does; *caraṇa*-lotus feet; *sevana*-service.



TRANSLATION



When I visited the temple of Madana-mohana, the priest Gosāñi dāsa was serving the feet of the Lord, and I also prayed at the Lord's lotus feet.





TEXT 75





prabhura caraṇe yadi ājñā māgila



prabhu-kaṇṭha haite mālā khasiyā paḍila



SYNONYMS



*prabhura*-of the Lord; *caraṇe*-lotus feet; *yadi*-when; *ājñā*-order; *māgila*-requested; *prabhu-kaṇṭha*-the neck of the Lord; *haite*-from; *mālā*-garland; *khasiyā*-slipped; *paḍila*-fell down.



TRANSLATION



When I prayed to the Lord for permission, a garland from His neck immediately slipped down.





TEXT 76





saba vaiṣṇava-gaṇa hari-dhvani dila



gosāñi-dāsa āni' mālā mora gale dila



SYNONYMS



*saba*-all; *vaiṣṇava*-devotees; *gaṇa*-group; *hari*-dhvani-chanting Hare Kṛṣṇa; *dila*-made; *gosāñi-dāsa*-of the name Gosāñi dāsa; *āni'*-bringing; *mālā*-garland; *mora*-my; *gale*-on the neck; *dila*-gave it.



TRANSLATION



As soon as this happened, the Vaiṣṇavas standing there all loudly chanted, "Haribol!" and the priest, Gosāñi dāsa, brought me the garland and put it around my neck.





TEXT 77





ājñā-mālā pāñā āmāra ha-ila ānanda



tāhāṅi karinu ei granthera ārambha



SYNONYMS



*ājñā-mālā*-the garland of order; *pāñā*-receiving; *āmāra*-my; *ha*-ila-became; *ānanda*-great pleasure; *tāhāṅi*-then and there; *karinu*-attempted; *ei*-this; *granthera*-of Śrī Caitanya-caritāmṛta; *ārambha*-beginning.



TRANSLATION



I was greatly pleased to have the garland signifying the order of the Lord, and then and there I commenced to write this book.





TEXT 78





ei grantha lekhāya more 'madana-mohana'



āmāra likhana yena śukera paṭhana



SYNONYMS



*ei*-this; *grantha*-great scripture; *lekhāya*-causes me to write; *more*-unto me; *madana-mohana*-the Deity; *āmāra*-my; *likhana*-writing; *yena*-like; *śukera*-of the parrot; *paṭhana*-responding.



TRANSLATION



Actually Śrī *Caitanya-caritāmṛta* is not my writing but the dictation of Śrī Madana-mohana. My writing is like the repetition of a parrot.



PURPORT



This should be the attitude of all devotees. When the Supreme Personality of Godhead recognizes a devotee, He gives him intelligence and dictates how he may go back home, back to Godhead. This is confirmed in Śrīmad *Bhagavad-gītā* (10.10):





teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te



"To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me." The opportunity to engage in the transcendental loving service of the Lord is open to everyone because every living entity is constitutionally a servant of the Lord. To engage in the service of the Lord is the natural function of the living entity, but because he is covered by the influence of mayā, the material energy, he thinks it to be a very difficult task. But if he places himself under the guidance of a spiritual master and does everything sincerely, immediately the Lord, who is situated within everyone's heart, dictates how to serve Him (dadāmi buddhi-yogaṁ tam). The Lord gives this direction, and thus the devotee's life becomes perfect. Whatever a pure devotee does is done by the dictation of the Supreme Lord. Thus it is confirmed by the author of Śrī *Caitanya-caritāmṛta* that whatever he wrote was written under the direction of the Śrī Madana-mohana Deity.





TEXT 79





sei likhi, madana-gopāla ye likhāya



kāṣṭhera puttalī yena kuhake nācāya



SYNONYMS



*sei likhi*-I write that; *madana-gopāla*-the Deity Madana-gopāla; *ye*-whatever; *likhāya*-dictates to me; *kāṣṭhera*-wooden; *puttalī*-a doll; *yena*-like; *kuhake*-the enchanter; *nācāya*-causes to dance.



TRANSLATION



As a wooden doll is made to dance by a magician, I write as Madana-gopāla orders me to do so.



PURPORT



This is the position of a pure devotee. One should not take any responsibility on his own but should be a soul surrendered to the Supreme Personality of Godhead, who will then give him dictation as caitya-guru, or the spiritual master within. The Supreme Personality of Godhead is pleased to guide a devotee from within and without. From within He guides him as the Supersoul, and from without He guides him as the spiritual master.





TEXT 80





kulādhidevatā mora--madana-mohana



yāṅra sevaka--raghunātha, rūpa, sanātana



SYNONYMS



*kula-adhidevatā*-the family Deity; *mora*-mine; *madana-mohana*-Lord Madana-mohana; *yāṅra*-whose; *sevaka*-servitor; *raghunātha*-Raghunātha dāsa Gosvāmī; *rūpa*-Rūpa Gosvāmī; *sanātana*-Sanātana Gosvāmī.



TRANSLATION



I accept as my family Deity Madana-mohana, whose worshipers are Raghunātha dāsa, Śrī Rūpa and Sanātana Gosvāmīs.





TEXT 81





vṛndāvana-dāsera pāda-padma kari' dhyāna



tāṅra ājñā lañā likhi yāhāte kalyāṇa



SYNONYMS



*vṛndāvana-dāsera*-of Śrīla Vṛndāvana dāsa Ṭhākura; *pāda*-padma-lotus feet; *kari'*-doing; *dhyāna*-meditation; *tāṅra*-his; *ājñā*-order; *lañā*-receiving; *likhi*-I write; *yāhāte*-in which permission; *kalyāṇa*-all auspiciousness.



TRANSLATION



I took permission from Śrīla Vṛndāvana dāsa Ṭhākura by praying at his lotus feet, and upon receiving his order I have attempted to write this auspicious scripture.



PURPORT



Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī took permission not only from the Vaiṣṇavas and Madana-mohana but also from Vṛndāvana dāsa Ṭhākura, who is understood to be the Vyāsa of the pastimes of Śrī Caitanya Mahāprabhu.





TEXT 82





caitanya-līlāte 'vyāsa'--vṛndāvana-dāsa



tāṅra kṛpā vinā anye nā haya prakāśa



SYNONYMS



*caitanya-līlāte*-in describing the pastimes of Lord Caitanya; *vyāsa*-Vyāsadeva; *vṛndāvana-dāsa*-is Śrīla Vṛndāvana dāsa Ṭhākura; *tāṅra*-his; *kṛpā*-mercy; *vinā*-without; *anye*-other; *nā*-never; *haya*-becomes; *prakāśa*-manifest.



TRANSLATION



Śrīla Vṛndāvana dāsa Ṭhākura is the authorized writer on the pastimes of Lord Caitanya. Without his mercy, therefore, one cannot describe these pastimes.





TEXT 83





mūrkha, nīca, kṣudra muñi viṣaya-lālasa



vaiṣṇavājñā-bale kari eteka sāhasa



SYNONYMS



*mūrkha*-foolish; *nīca*-lowborn; *kṣudra*-very insignificant; *muñi*-I; *viṣaya*-material; *lālasa*-desires; *vaiṣṇava*-of the Vaiṣṇavas; *ājñā*-order; *bale*-on the strength of; *kari*-I do; *eteka*-so much; *sāhasa*-energy.



TRANSLATION



I am foolish, lowborn and insignificant, and I always desire material enjoyment; yet by the order of the Vaiṣṇavas I am greatly enthusiastic to write this transcendental literature.





TEXT 84





śrī-rūpa-raghunātha-caraṇera ei bala



yāṅra smṛte siddha haya vāñchita-sakala



SYNONYMS



*śrī*-rūpa-Rūpa Gosvāmī; *raghunātha*-Raghunātha dāsa Gosvāmī; *caraṇera*-of the lotus feet; *ei*-this; *bala*-strength; *yāṅra*-whose; *smṛte*-by remembrance; *siddha*-successful; *haya*-becomes; *vāñchita-sakala*-all desires.



TRANSLATION



The lotus feet of Śrī Rūpa Gosvāmī and Raghunātha dāsa Gosvāmī are my source of strength. Remembering their lotus feet can fulfill all one's desires.





TEXT 85





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; *kṛṣṇa*-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Ādi-līlā*, Eighth Chapter, in the matter of the author's receiving the orders of the authorities-Kṛṣṇa and guru.





Chapter 9



The Tree of Devotional Service



A summary of Chapter Nine has been given as follows by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. In the Ninth Chapter the author of Śrī *Caitanya-caritāmṛta* has devised a figurative example by describing the "plant of bhakti." He considers Lord Caitanya Mahāprabhu, who is known as Viśvambhara, to be the gardener of this plant because He is the main personality who has taken charge of it. As the supreme enjoyer, He enjoyed the flowers Himself and distributed them as well. The seed of the plant was first sown in Navadvīpa, the birthsite of Lord Caitanya Mahāprabhu, and then the plant was brought to Puruṣottama-kṣetra (Jagannātha Purī) and then to Vṛndāvana. The seed fructified first in Śrīla Mādhavendra Purī and then his disciple Śrī Īśvara Purī. It is figuratively described that both the tree itself and the trunk of the tree are Śrī Caitanya Mahāprabhu. The devotees, headed by Paramānanda Purī and eight other great sannyāsīs, are like the spreading roots of the tree. From the main trunk there extend two special branches, Advaita Prabhu and Śrī Nityānanda Prabhu, and from those branches grow other branches and twigs. The tree surrounds the entire world, and the flowers of the tree are to be distributed to everyone. In this way the tree of Lord Caitanya Mahāprabhu intoxicates the entire world. It should be noted that this is a figurative example meant to explain the mission of Lord Caitanya Mahāprabhu.





TEXT 1





taṁ śrīmat-kṛṣṇa-caitanya-



devaṁ vande jagad-gurum



yasyānukampayā śvāpi



mahābdhiṁ santaret sukham



SYNONYMS



*tam*-unto Him; *śrīmat*-with all opulence; *kṛṣṇa*-caitanya-devam-unto Lord Kṛṣṇa Caitanyadeva; *vande*-I offer obeisances; *jagat*-gurum-spiritual master of the world; *yasya*-whose; *anukampayā*-by the mercy of; *śvā api*-even a dog; *mahā*-abdhīm-great ocean; *santaret*-can swim; *sukham*-without difficulty.



TRANSLATION



Let me offer my respectful obeisances unto the spiritual master of the entire world, Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, by whose mercy even a dog can swim across a great ocean.



PURPORT



Sometimes it is to be seen that a dog can swim in the water for a few yards and then come back to the shore. Here, however, it is stated that if a dog is blessed by Śrī Caitanya Mahāprabhu, he can swim across an ocean. Similarly, the author of Śrī *Caitanya-caritāmṛta*, Kṛṣṇadāsa Kavirāja Gosvāmī, placing himself in a helpless condition, states that he has no personal power, but by the desire of Lord Caitanya, expressed through the Vaiṣṇavas and Madana-mohana vigraha, it is possible for him to cross a transcendental ocean to present Śrī *Caitanya-caritāmṛta*.





TEXT 2





jaya jaya śrī-kṛṣṇa-caitanya gauracandra



jaya jayādvaita jaya jaya nityānanda



SYNONYMS



*jaya jaya*-all glories; *śrī-kṛṣṇa-caitanya*-to Lord Śrī Caitanya Mahāprabhu; *gauracandra*-whose name is Gaurahari; *jaya jaya*-all glories; *advaita*-to Advaita Gosāñi; *jaya jaya*-all glories; *nityānanda*-to Nityānanda.



TRANSLATION



All glories to Śrī Kṛṣṇa Caitanya, who is known as Gaurahari! All glories to Advaita and Nityānanda Prabhu!





TEXT 3





jaya jaya śrīvāsādi gaura-bhakta-gaṇa



sarvābhīṣṭa-pūrti-hetu yāṅhāra smaraṇa



SYNONYMS



*jaya jaya*-all glories; *śrīvāsa-ādi*-to Śrīvāsa and others; *gaura-bhakta-gaṇa*-all the devotees of Lord Caitanya; *sarva-abhīṣṭa*-all ambition; *pūrti*-satisfaction; *hetu*-for the matter of; *yāṅhāra*-whose; *smaraṇa*-remembrance.



TRANSLATION



All glories to the devotees of Lord Caitanya, headed by Śrīvāsa Ṭhākura! In order to fulfill all my desires, I remember their lotus feet.



PURPORT



The author here continues to follow the same principles of worship of the Pañca-tattva that were described in the Seventh Chapter of the *Ādi-līlā*.





TEXT 4





śrī-rūpa, sanātana, bhaṭṭa raghunātha



śrī-jīva, gopāla-bhaṭṭa, dāsa-raghunātha



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; sanātana-Śrīla Sanātana Gosvāmī; *bhaṭṭa raghunātha*-Raghunātha Bhaṭṭa Gosvāmī; *śrī-jīva*-Śrī Jīva Gosvāmī; *gopāla-bhaṭṭa*-Śrī Gopāla Bhaṭṭa Gosvāmī; *dāsa*-raghunātha-Raghunātha dāsa Gosvāmī.



TRANSLATION



I also remember the six Gosvāmīs-Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa and Dāsa Raghunātha.



PURPORT



This is the process for writing transcendental literature. A sentimentalist who has no Vaiṣṇava qualifications cannot produce transcendental writings. There are many fools who consider kṛṣṇa-līlā to be a subject of art and write or paint pictures about the pastimes of Lord Kṛṣṇa with the gopīs, sometimes depicting them in a manner practically obscene. These fools take pleasure in material sense gratification, but one who wants to make advancement in spiritual life must scrupulously avoid their literature. Unless one is a servant of Kṛṣṇa and the Vaiṣṇavas, as Kṛṣṇadāsa Kavirāja Gosvāmī presents himself to be in offering respects to Lord Caitanya, His associates and His disciples, one should not attempt to write transcendental literature.





TEXT 5





esaba-prasāde likhi caitanya-līlā-guṇa



jāni vā nā jāni, kari āpana-śodhana



SYNONYMS



*esaba*-all these; *prasāde*-by the mercy of; *likhi*-I write; *caitanya*-of Lord Caitanya; *līlā*-guṇa-pastimes and qualities; *jāni*-know; *vā*-or; *nā*-not; *jāni*-know; *kari*-do; *āpana*-self; *śodhana*-purification.



TRANSLATION



It is by the mercy of all these Vaiṣṇavas and gurus that I attempt to write about the pastimes and qualities of Lord Caitanya Mahāprabhu. Whether I know or know not, it is for self-purification that I write this book.



PURPORT



This is the sum and substance of transcendental writing. One must be an authorized Vaiṣṇava, humble and pure. One should write transcendental literature to purify oneself, not for credit. By writing about the pastimes of the Lord, one associates with the Lord directly. One should not ambitiously think, "I shall become a great author. I shall be celebrated as a writer." These are material desires. One should attempt to write for self-purification. It may be published or it may not be published, but that does not matter. If one is actually sincere in writing, all his ambitions will be fulfilled. Whether one is known as a great author is incidental. One should not attempt to write transcendental literature for material name and fame.





TEXT 6





mālā-kāraḥ svayaṁ kṛṣṇa-



premāmara-taruḥ svayam



dātā bhoktā tat-phalānāṁ



yas taṁ caitanyam āśraye



SYNONYMS



*mālā*-kāraḥ-gardener; *svayam*-Himself; *kṛṣṇa*-Lord Kṛṣṇa; *prema*-love; *amara*-transcendental; *taruḥ*-tree; *svayam*-Himself; *dātā*-giver; *bhoktā*-enjoyer; *tat-phalānām*-of all the fruits of that tree; *yaḥ*-one who; *tam*-unto Him; *caitanyam*-Lord Caitanya Mahāprabhu; *āśraye*-I take shelter.



TRANSLATION



I take shelter of the Supreme Personality of Godhead Śrī Caitanya Mahāprabhu, who Himself is the tree of transcendental love of Kṛṣṇa, its gardener and also the bestower and enjoyer of its fruits.





TEXT 7





prabhu kahe, āmi 'viśvambhara' nāma dhari



nāma sārthaka haya, yadi preme viśva bhari



SYNONYMS



*prabhu kahe*-the Lord said; *āmi*-I; *viśvambhara*-Viśvambhara; *nāma*-named; *dhari*-accept; *nāma*-the name; *sārthaka*-complete; *haya*-becomes; *yadi*-if; *preme*-in love of God; *viśva*-the whole universe; *bhari*-fulfilled.



TRANSLATION



Lord Caitanya thought, "My name is Viśvambhara, 'one who maintains the entire universe.' Its meaning will be actualized if I can fill the whole universe with love of Godhead."





TEXT 8





eta cinti' lailā prabhu mālākāra-dharma



navadvīpe ārambhilā phalodyāna-karma



SYNONYMS



*eta cinti'*-thinking like this; *lailā*-took; *prabhu*-the Lord; *mālā-kāra-dharma*-the business of a gardener; *navadvīpe*-in Navadvīpa; *ārambhilā*-began; *phala*-udyāna-garden; *karma*-activities.



TRANSLATION



Thinking in this way, He accepted the duty of a planter and began to grow a garden in Navadvīpa.





TEXT 9





śrī-caitanya mālākāra pṛthivīte āni'



bhakti-kalpataru ropilā siñci' icchā-pāni



SYNONYMS



*śrī-caitanya*-Lord Śrī Caitanya Mahāprabhu; *mālā*-kāra-gardener; *pṛthivīte*-on this planet; *āni'*-bringing; *bhakti-kalpa-taru*-the desire tree of devotional service; *ropilā*-sowed; *siñci'*-watering; *icchā*-will; *pāni*-water.



TRANSLATION



Thus the Lord brought the desire tree of devotional service to this earth and became its gardener. He sowed the seed and sprinkled upon it the water of His will.



PURPORT



In many places devotional service has been compared to a creeper. One has to sow the seed of the devotional creeper, bhakti-latā, within his heart. As he regularly hears and chants, the seed will fructify and gradually grow into a mature plant and then produce the fruit of devotional service, namely, love of Godhead, which the gardener (mālā-kāra) can then enjoy without impediments.





TEXT 10





jaya śrī mādhavapurī kṛṣṇa-prema-pūra



bhakti-kalpatarura teṅho prathama aṅkura



SYNONYMS



*jaya*-all glories; *śrī mādhava*-purī-unto Mādhavendra Purī; *kṛṣṇa-prema-pūra*-a storehouse of all love of Godhead; *bhakti-kalpa-tarura*-of the desire tree of devotional service; *teṅho*-he is; *prathama*-first; *aṅkura*-fructification.



TRANSLATION



All glories to Śrī Mādhavendra Purī, the storehouse of all devotional service unto Kṛṣṇa! He is a desire tree of devotional service, and it is in him that the seed of devotional service first fructified.



PURPORT



Śrī Mādhavendra Purī, also known as Śrī Mādhava Purī, belonged to the disciplic succession from Madhvācārya and was a greatly celebrated sannyāsī. Śrī Caitanya Mahāprabhu was the third disciplic descendant from Śrī Mādhavendra Purī. The process of worship in the disciplic succession of Madhvācārya was full of ritualistic ceremonies, with hardly a sign of love of Godhead; Śrī Mādhavendra Purī was the first person in that disciplic succession to exhibit the symptoms of love of Godhead and the first to write a poem beginning with the words ayi dīna-dayārdra nātha, "O supremely merciful Personality of Godhead." In that poem is the seed of Caitanya Mahāprabhu's cultivation of love of Godhead.





TEXT 11





śrī-iśvarapurī-rūpe aṅkura puṣṭa haila



āpane caitanya-mālī skandha upajila



SYNONYMS



*śrī-īśvara-purī*-by the name Śrī Īśvara Purī; *rūpe*-in the form of; *aṅkura*-the seed; *puṣṭa*-cultivated; *haila*-became; *āpane*-Himself; *caitanya-mālī*-the gardener of the name Śrī Caitanya Mahāprabhu; *skandha*-trunk; *upajila*-expanded.



TRANSLATION



The seed of devotional service next fructified in the form of Śrī Īśvara Purī, and then the gardener Himself, Caitanya Mahāprabhu, became the main trunk of the tree of devotional service.



PURPORT



Śrī Īśvara Purī was a resident of Kumāra-haṭṭa, where there is now a railroad station known as Kāmarhaṭṭa. Nearby there is also another station named Hālisahara, which belongs to the Eastern Railway that runs from the eastern section of Calcutta.





Īśvara Purī appeared in a brāhmaṇa family and was the most beloved disciple of Śrīla Mādhavendra Purī. In the last portion of Śrī *Caitanya-caritāmṛta* (Antya 8.28-31), it is stated:



īśvara-purī gosāñi kare śrī-pada sevana

sva-haste karena mala-mūtrādi mārjana



nirantara kṛṣṇa-nāma karāya smaraṇa

kṛṣṇa-nāma kṛṣṇa-līlā śunāya anukṣaṇa



tuṣṭa hañā purī tāṅre kaila āliṅgana

vara dilā kṛṣṇe tomāra ha-uka prema-dhana



sei haite īśvara-purī premera sāgara



"At the last stage of his life Śrī Mādhavendra Purī became an invalid and was completely unable to move, and Īśvara Purī so completely engaged himself in his service that he personally cleaned up his stool and urine. Always chanting the Hare Kṛṣṇa mahā-mantra and reminding Śrī Mādhavendra Purī about the pastimes of Lord Kṛṣṇa in the last stage of his life, Īśvara Purī gave the best service among his disciples. Thus Mādhavendra Purī, being very pleased with him, blessed him, saying, 'My dear boy, I can only pray to Kṛṣṇa that He will be pleased with you.' Thus Īśvara Purī, by the grace of his spiritual master, Śrī Mādhavendra Purī, became a great devotee in the ocean of love of Godhead." Śrīla Viśvanātha Cakravartī states in his Gurv-aṣṭaka prayer, yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi: "By the mercy of the spiritual master one is blessed by the mercy of Kṛṣṇa. Without the grace of the spiritual master one cannot make any advancement." It is by the mercy of the spiritual master that one becomes perfect, as vividly exemplified here. A Vaiṣṇava is always protected by the Supreme Personality of Godhead, but if he appears to be an invalid, this gives a chance to his disciples to serve him. Īśvara Purī pleased his spiritual master by service, and by the blessings of his spiritual master he became such a great personality that Lord Caitanya Mahāprabhu accepted him as His spiritual master.





Śrīla Īśvara Purī was the spiritual master of Śrī Caitanya Mahāprabhu, but before initiating Lord Caitanya he went to Navadvīpa and lived for a few months in the house of Gopīnātha Ācārya. At that time Lord Caitanya became acquainted with him, and it is understood that he served Śrī Caitanya Mahāprabhu by reciting his book, Kṛṣṇa-līlāmṛta. This is explained in Śrī *Caitanya-bhāgavata*, *Ādi-līlā*, Chapter Eleven.



To teach others by example how to be a faithful disciple of one's spiritual master, Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, visited the birthplace of Īśvara Purī at Kāmarhaṭṭa and collected some earth from his birthsite. This He kept very carefully, and He used to eat a small portion of it daily. This is stated in the *Caitanya-bhāgavata*, *Ādi-līlā*, Chapter Seventeen. It has now become customary for devotees, following the example of Śrī Caitanya Mahāprabhu, to go there and collect some earth from that place.





TEXT 12





nijācintya-śaktye mālī hañā skandha haya



sakala śākhāra sei skandha mūlāśraya



SYNONYMS



*nija*-His own; *acintya*-inconceivable; *śaktye*-by potency; *mālī*-gardener; *hañā*-becoming; *skandha*-trunk; *haya*-became; *sakala*-all; *śākhāra*-of other branches; *sei*-that; *skandha*-trunk; *mūla-āśraya*-original support.



TRANSLATION



By His inconceivable powers, the Lord became the gardener, the trunk and the branches simultaneously.





TEXTS 13-15





paramānanda purī, āra keśava bhāratī



brahmānanda purī, āra brahmānanda bhāratī



viṣṇu-purī, keśava-purī, purī kṛṣṇānanda



śrī-nṛsiṁhatīrtha, āra purī sukhānanda



ei nava mūla nikasila vṛkṣa-mūle



ei nava mūle vṛkṣa karila niścale



SYNONYMS



*paramānanda purī*-of the name Paramānanda Purī; *āra*-and; *keśava bhāratī*-of the name Keśava Bhāratī; *brahmānanda purī*-of the name Brahmānanda Purī; *āra*-and; *brahmānanda bhāratī*-of the name Brahmānanda Bhāratī; *viṣṇu-purī*-of the name Viṣṇu Purī; *keśava-purī*-of the name Keśava Purī; *purī kṛṣṇānanda*-of the name Kṛṣṇānanda Purī; *śrī-nṛsiṁha-tīrtha*-of the name Śrī Nṛsiṁha Tīrtha; *āra*-and; *purī sukhānanda*-of the name Sukhānanda Purī; *ei nava*-of these nine; *mūla*-roots; *nikasila*-fructified; *vṛkṣa-mūle*-in the trunk of the tree; *ei nava mūle*-in these nine roots; *vṛkṣa*-the tree; *karila niścale*-became very steadfast.



TRANSLATION



Paramānanda Purī, Keśava Bhāratī, Brahmānanda Purī and Brahmānanda Bhāratī, Śrī Viṣṇu Purī, Keśava Purī, Kṛṣṇānanda Purī, Śrī Nṛsiṁha Tīrtha and Sukhānanda Purī-these nine sannyāsī roots all sprouted from the trunk of the tree. Thus the tree stood steadfastly on the strength of these nine roots.



PURPORT



Paramānanda Purī: Paramānanda Purī belonged to a brāhmaṇa family of the Trihut district in Uttara Pradesh. Mādhavendra Purī was his spiritual master. In relationship with Mādhavendra Purī, Paramānanda Purī was very dear to Śrī Caitanya Mahāprabhu. In the *Caitanya-bhāgavata*, *Antya-līlā*, there is the following statement:





sannyāsīra madhye īśvarera priya-pātra

āra nāhi eka purī gosāñi se mātra



dāmodara-svarūpa paramānanda-purī

sannyāsi-pārṣade ei dui adhikārī



niravadhi nikaṭe thākena dui jana

prabhura sannyāse kare daṇḍera grahaṇa



purī dhyāna-para dāmodarera kīrtana

yata-prīti īśvarera purī-gosāñire



dāmodara-svarūpereo tata prīti kare



"Among his sannyāsī disciples, Īśvara Purī and Paramānanda Purī were very dear to Mādhavendra Purī. Thus Paramānanda Purī, like Svarūpa Dāmodara, who was also a sannyāsī, was very dear to Śrī Caitanya Mahāprabhu and was His constant associate. When Lord Caitanya accepted the renounced order, Paramānanda Purī offered Him the daṇḍa. Paramānanda Purī was always engaged in meditation, and Śrī Svarūpa was always engaged in chanting the Hare Kṛṣṇa mahā-mantra. As Śrī Caitanya Mahāprabhu offered full respect to His spiritual master, Īśvara Purī, He similarly respected Paramānanda Purī and Svarūpa Dāmodara." It is described in the *Caitanya-bhāgavata*, *Antya-līlā*, Chapter Three, that when Śrī Caitanya Mahāprabhu first saw Paramānanda Purī He made the following statement:





āji dhanya locana, saphala āji janma

saphala āmāra āji haila sarva-dharma



prabhu bale āji mora saphala sannyāsa

āji mādhavendra more ha-ilā prakāśa



"My eyes, My mind, My religious activities and My acceptance of the sannyāsa order have now all become perfect because today Mādhavendra Purī is manifest before Me in the form of Paramānanda Purī." The *Caitanya-bhāgavata* further states:





kathokṣaṇe anyo 'nye karena praṇāma

paramānanda-purī caitanyera priya-dhāma



"Thus Śri Caitanya Mahāprabhu exchanged respectful obeisances with Paramānanda Purī, who was very dear to Him." Paramānanda Purī established a small monastery behind the western side of the Jagannātha temple, where he had a well dug to supply water. The water, however, was bitter, and therefore Śrī Caitanya Mahāprabhu prayed to Lord Jagannātha to allow Ganges water to come into the well to make it sweet. When Lord Jagannātha granted the request, Lord Caitanya told all the devotees that from that day hence, the water of Paramānanda Purī's well should be celebrated as Ganges water, for any devotee who would drink it or bathe in it would certainly get the same benefit as that derived from drinking or bathing in the waters of the Ganges. Such a person would certainly develop pure love of Godhead. It is stated in the *Caitanya-bhāgavata*, *Antya-līlā*:





prabhu bale āmi ye āchiye pṛthivīte

niścaya-i jāniha purī-gosāñira prīte



"Śrī Caitanya Mahāprabhu used to say: 'I am living in this world only on account of the excellent behavior of Śrī Paramānanda Purī.' " The Gaura-gaṇoddeśa-dīpikā, verse 118, states, purī śrī-paramānando ya āsīd uddhavaḥ purā. "Paramānanda Purī is none other than Uddhava." Uddhava was Lord Kṛṣṇa's friend and uncle, and in caitanya-līlā the same Uddhava became the friend of Śrī Caitanya Mahāprabhu and His uncle in terms of their relationship in the disciplic succession.





Keśava Bhāratī: The Sarasvatī, Bhāratī and Purī sampradāyas belong to the Śṛṅgerī Maṭha in South India, and Śrī Keśava Bhāratī, who at that time was situated in a monastery in Katwa, belonged to the Bhāratī-sampradāya. According to some authoritative opinions, although Keśava Bhāratī belonged to the Śaṅkara-sampradāya, he had formerly been initiated by a Vaiṣṇava. He is said to have been a Vaiṣṇava on account of having been initiated by Mādhavendra Purī, for some say that he took sannyāsa from Mādhavendra Purī. The temple and Deity worship started by Keśava Bhāratī are still existing in the village known as Khāṭundi, which is under the postal jurisdiction of Kāndarā in the district of Burdwan. According to the managers of that maṭha, the priests are descendants of Keśava Bhāratī, and some say that the worshipers of the Deity are descendants of the sons of Keśava Bhāratī. In his householder life he had two sons, Niśāpati and Ūṣāpati, and a brāhmaṇa of the name Śrī Nakaḍicandra Vidyāratna, who was a member of the family of Niśāpati, was the priest in charge at the time that Śrī Bhaktisiddhānta Sarasvatī visited this temple. According to some, the priests of the temple belong to the family of Keśava Bhāratī's brother. Still another opinion is that they descend from Mādhava Bhāratī, who was another disciple of Keśava Bhāratī's. Mādhava Bhāratī's disciple Balabhadra, who also later became a sannyāsī of the Bhāratī-sampradāya, had two sons in his family life, named Madana and Gopāla. Madana, whose family's surname was Bhāratī, lived in the village of Āuriyā, and Gopāla, whose family's surname was Brahmacārī, lived in the village of Denduḍa. There are still many living descendants of both families.

In the Gaura-gaṇoddeśa-dīpikā, verse 52, it is said:



mathurāyāṁ yajña-sūtraṁ

purā kṛṣṇāya yo muniḥ

dadau sāndīpaniḥ so 'bhūd

adya keśava-bhāratī



"Sāndīpani Muni, who formerly offered the sacred thread to Kṛṣṇa and Balarāma, later became Keśava Bhāratī." It is he who offered sannyāsa to Śrī Caitanya Mahāprabhu. There is another statement from the Gaura-gaṇoddeśa-dīpikā, verse 117: iti kecit prabhāṣante 'krūraḥ keśava-bhāratī. "According to some authoritative opinions, Keśava Bhāratī is an incarnation of Akrūra." Keśava Bhāratī offered the sannyāsa order to Śrī Caitanya Mahāprabhu in the year 1432 śakābda (A.D. 1510) in Katwa. This is stated in the Vaiṣṇava-mañjuṣā, Part Two.





Brahmānanda Purī: Śrī Brahmānanda Purī was one of the associates of Śrī Caitanya Mahāprabhu while He was performing kīrtana in Navadvīpa, and he also joined Lord Caitanya in Jagannātha Purī. We may note in this connection that the name Brahmānanda is accepted not only by Māyāvādī sannyāsīs but by Vaiṣṇava sannyāsīs also. One of our foolish Godbrothers criticized our sannyāsī Brahmānanda Svāmī, saying that this was a Māyāvādī name. The foolish man did not know that Brahmānanda does not always refer to the impersonal. Parabrahman, the Supreme Brahman, is Kṛṣṇa. A devotee of Kṛṣṇa can therefore also be called Brahmānanda; this is evident from the fact that Brahmānanda Purī was one of the chief sannyāsī associates of Lord Caitanya Mahāprabhu.

Brahmananda Bhāratī: Brahmānanda Bhāratī went to see Śrī Kṛṣṇa Caitanya Mahāprabhu at Jagannātha-dhāma. At that time he used to wear only a deerskin to cover himself, and Śrī Caitanya Mahāprabhu indirectly indicated that He did not like this deerskin covering. Brahmānanda Bhāratī therefore gave it up and accepted a loincloth of saffron color, as used by Vaiṣṇava sannyāsīs. For some time he lived with Śrī Caitanya Mahāprabhu at Jagannātha Purī.



TEXT 16





madhya-mūla paramānanda purī mahā-dhīra



aṣṭa dike aṣṭa mūla vṛkṣa kaila sthira



SYNONYMS



*madhya-mūla*-the middle root; *paramānanda purī*-of the name Paramānanda Purī; *mahā*-dhīra-most sober; *aṣṭa dike*-in the eight directions; *aṣṭa mūla*-eight roots; *vṛkṣa*-the tree; *kaila sthira*-fixed.



TRANSLATION



With the sober and grave Paramānanda Purī as the central root and the other eight roots in the eight directions, the tree of Caitanya Mahāprabhu stood firmly.





TEXT 17





skandhera upare bahu śākhā upajila



upari upari śākhā asaṅkhya ha-ila



SYNONYMS



*skandhera upare*-upon the trunk; *bahu śākhā*-many branches; *upajila*-grew; *upari upari*-over and above them; *śākhā*-other branches; *asaṅkhya*-innumerable; *ha*-ila-fructified.



TRANSLATION



From the trunk grew many branches and above them innumerable others.





TEXT 18





viśa viśa śākhā kari' eka eka maṇḍala



mahā-mahā-śākhā chāila brahmāṇḍa sakala



SYNONYMS



*viśa viśa*-twenty, twenty; *śākhā*-branches; *kari'*-making a group; *eka eka maṇḍala*-form a society; *mahā*-mahā-śākhā-big branches; *chāila*-covered; *brahmāṇḍa*-the whole universe; *sakala*-all.



TRANSLATION



Thus the branches of the Caitanya tree formed a cluster or society, with great branches covering all the universe.



PURPORT



Our International Society for Krishna Consciousness is one of the branches of the Caitanya tree.





TEXT 19





ekaika śākhāte upaśākhā śata śata



yata upajila śākhā ke gaṇibe kata



SYNONYMS



*ekaika*-each branch; *śākhāte*-in the branch; *upaśākhā*-subbranches; *śata śata*-hundreds and hundreds; *yata*-all; *upajila*-grew; *śākhā*-branches; *ke*-who; *gaṇibe*-can count; *kata*-how much.



TRANSLATION



From each branch grew many hundreds of subbranches. No one can count how many branches thus grew.





TEXT 20





mukhya mukhya śākhā-gaṇera nāma agaṇana



āge ta' kariba, śuna vṛkṣera varṇana



SYNONYMS



*mukhya mukhya*-the foremost of them all; *śākhā-gaṇera*-of the branches; *nāma*-name; *agaṇana*-uncountable; *āge*-subsequently; *ta' kariba*-I shall do; *śuna*-please hear; *vṛkṣera varṇana*-the description of the Caitanya tree.



TRANSLATION



I shall try to name the foremost of the innumerable branches. Please hear the description of the Caitanya tree.





TEXT 21





vṛkṣera upare śākhā haila dui skandha



eka 'advaita' nāma, āra 'nityānanda'



SYNONYMS



*vṛkṣera*-of the tree; *upare*-on the top; *śākhā*-branch; *haila*-became; *dui*-two; *skandha*-trunks; *eka*-one; *advaita*-Śrī Advaita Prabhu; *nāma*-of the name; *āra*-and; *nityānanda*-of the name Nityānanda Prabhu.



TRANSLATION



At the top of the tree the trunk branched into two. One trunk was named Śrī Advaita Prabhu and the other Śrī Nityānanda Prabhu.





TEXT 22





sei dui-skandhe bahu śākhā upajila



tāra upaśākhā-gaṇe jagat chāila



SYNONYMS



*sei*-that; *dui-skandhe*-in two trunks; *bahu*-many; *śākhā*-branches; *upajila*-grew; *tāra*-of them; *upaśākhā*-gaṇe-subbranches; *jagat*-the whole world; *chāila*-covered.



TRANSLATION



From these two trunks grew many branches and subbranches that covered the entire world.





TEXT 23





baḍa śākhā, upaśākhā, tāra upaśākhā



yata upajila tāra ke karibe lekhā



SYNONYMS



*baḍa śākhā*-the big branches; *upaśākhā*-subbranches; *tāra*-their; *upaśākhā*-subbranches; *yata*-all that; *upajila*-grew; *tāra*-of them; *ke*-who; *karibe*-can count; *lekhā*-or write.



TRANSLATION



These branches and subbranches and their subbranches became so numerous that no one can actually write about them.





TEXT 24





śiṣya, praśiṣya, āra upaśiṣya-gaṇa



jagat vyāpila tāra nāhika gaṇana



SYNONYMS



*śiṣya*-disciples; *praśiṣya*-granddisciples; *ara*-and; *upaśiṣya*-gaṇa-admirers; *jagat*-the whole world; *vyāpila*-spread; *tāra*-of that; *nāhika*-there is none; *gaṇana*-enumeration.



TRANSLATION



Thus the disciples and the granddisciples and their admirers spread throughout the entire world, and it is not possible to enumerate them all.





TEXT 25





uḍumbara-vṛkṣa yena phale sarva aṅge



ei mata bhakti-vṛkṣe sarvatra phala lāge



SYNONYMS



*uḍumbara-vṛkṣa*-a big fig tree; *yena*-as if; *phale*-grew fruits; *sarva*-all; *aṅge*-parts of the body; *ei*-this; *mata*-like; *bhakti-vṛkṣe*-in the tree of devotional service; *sarvatra*-all over; *phala*-fruit; *lāge*-appears.



TRANSLATION



As a big fig tree bears fruits all over its body, each part of the tree of devotional service bore fruit.



PURPORT



This tree of devotional service is not of this material world. It grows in the spiritual world, where there is no distinction between one part of the body and another. It is something like a tree of sugar, for whichever part of such a tree one tastes, it is always sweet. The tree of bhakti has varieties of branches, leaves and fruits, but they are all meant for the service of the Supreme Personality of Godhead. There are nine different processes of devotional service (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam), but all of them are meant only for the service of the Supreme Lord. Therefore whether one hears, chants, remembers or worships, his activities will yield the same result. Which one of these processes will be the most suitable for a particular devotee depends upon his taste.





TEXT 26





mūla-skandhera śākhā āra upaśākhā-gaṇe



lāgilā ye prema-phala,--amṛtake jine



SYNONYMS



*mūla-skandhera*-of the chief trunk; *śākhā*-branches; *āra*-and; *upaśākhā*-gaṇe-subbranches; *lāgilā*-as it grew; *ye*-that; *prema-phala*-the fruit of love; *amṛtake jine*-such a fruit conquers nectar.



TRANSLATION



Since Śrī Kṛṣṇa Caitanya Mahāprabhu was the original trunk, the taste of the fruits that grew on the branches and subbranches surpassed the taste of nectar.





TEXT 27





pākila ye prema-phala amṛta-madhura



vilāya caitanya-mālī, nāhi laya mūla



SYNONYMS



*pākila*-ripened; *ye*-that; *prema-phala*-the fruit of love of Godhead; *amṛta*-nectarean; *madhura*-sweet; *vilāya*-distributes; *caitanya-mālī*-the gardener, Lord Caitanya; *nāhi*-does not; *laya*-take; *mūla*-price.



TRANSLATION



The fruits ripened and became sweet and nectarean. The gardener, Śrī Caitanya Mahāprabhu, distributed them without asking any price.





TEXT 28





tri-jagate yata āche dhana-ratnamaṇi



eka-phalera mūlya kari' tāhā nāhi gaṇi



SYNONYMS



*tri-jagate*-in the three worlds; *yata*-as much as; *āche*-there is; *dhana*-ratna-maṇi-wealth and riches; *eka-phalera*-one fruit's; *mūlya*-price; *kari'*-calculated; *tāhā*-that; *nāhi*-do not; *gaṇi*-count.



TRANSLATION



All the wealth in the three worlds cannot equal the value of one such nectarean fruit of devotional service.





TEXT 29





māge vā nā māge keha, pātra vā apātra



ihāra vicāra nāhi jāne, deya mātra



SYNONYMS



*māge*-begs; *vā*-or; *nā*-not; *māge*-begs; *keha*-anyone; *pātra*-candidate; *vā*-or; *apātra*-not a candidate; *ihāra*-of this; *vicāra*-consideration; *nāhi*-does not; *jāne*-know; *deya*-gives; *mātra*-only.



TRANSLATION



Not considering who asked for it and who did not, nor who was fit and who unfit to receive it, Caitanya Mahāprabhu distributed the fruit of devotional service.



PURPORT



This is the sum and substance of Lord Caitanya's saṅkīrtana movement. There is no distinction made between those who are fit and those who are not fit to hear or take part in the saṅkīrtana movement. It should therefore be preached without discrimination. The only purpose of the preachers of the saṅkīrtana movement must be to go on preaching without restriction. That is the way in which Śrī Caitanya Mahāprabhu introduced this saṅkīrtana movement to the world.





TEXT 30





añjali añjali bhari' phele caturdiśe



daridra kuḍāñā khāya, mālākāra hāse



SYNONYMS



*añjali*-handful; *añjali*-handful; *bhari'*-filling; *phele*-distributes; *catur-diśe*-in all directions; *daridra*-poor; *kuḍāñā*-picking up; *khāya*-eats; *mālā-kāra*-the gardener; *hāse*-smiles.



TRANSLATION



The transcendental gardener, Śrī Caitanya Mahāprabhu, distributed handful after handful of fruit in all directions, and when the poor hungry people ate the fruit, the gardener smiled with great pleasure.





TEXT 31





mālākāra kahe,--śuna, vṛkṣa-parivāra



mūlaśākhā-upaśākhā yateka prakāra



SYNONYMS



*mālā-kāra*-the gardener; *kahe*-said; *śuna*-hear; *vṛkṣa-parivāra*-the family of this transcendental tree of devotional service; *mūla-śākhā*-chief branches; *upaśākhā*-subbranches; *yateka*-as many; *prakāra*-varieties.



TRANSLATION



Lord Caitanya thus addressed the multifarious varieties of branches and subbranches of the tree of devotional service:





TEXT 32





alaukika vṛkṣa kare sarvendriya-karma



sthāvara ha-iyā dhare jaṅgamera dharma



SYNONYMS



*alaukika*-transcendental; *vṛkṣa*-tree; *kare*-does; *sarva-indriya*-all senses; *karma*-activities; *sthāvara*-immovable; *ha*-iyā-becoming; *dhare*-accepts; *jaṅgamera*-of the movable; *dharma*-activities.



TRANSLATION



"Since the tree of devotional service is transcendental, every one of its parts can perform the action of all the others. Although a tree is supposed to be immovable, this tree nevertheless moves.



PURPORT



It is our experience in the material world that trees stand in one place, but in the spiritual world a tree can go from one place to another. Therefore everything in the spiritual world is called alaukika, uncommon or transcendental. Another feature of such a tree is that it can act universally. In the material world the roots of a tree go deep within the earth to gather food, but in the spiritual world the twigs, branches and leaves of the upper portion of the tree can act like the roots.





TEXT 33





e vṛkṣera aṅga haya saba sa-cetana



bāḍiyā vyāpila sabe sakala bhuvana



SYNONYMS



*e*-this; *vṛkṣera*-of the Caitanya tree; *aṅga*-parts; *haya*-are; *saba*-all; *sa*-cetana-spiritually cognizant; *bāḍiyā*-increasing; *vyāpila*-overflooded; *sabe*-all the parts; *sakala*-all; *bhuvana*-the world.



TRANSLATION



"All the parts of this tree are spiritually cognizant, and thus as they grow up they spread all over the world.





TEXT 34





ekalā mālākāra āmi kāhāṅ kāhāṅ yāba



ekalā vā kata phala pāḍiyā vilāba



SYNONYMS



*ekalā*-alone; *mālā*-kāra-gardener; *āmi*-I am; *kāhāṅ*-where; *kāhāṅ*-where; *yāba*-shall I go; *ekalā*-alone; *vā*-or; *kata*-how many; *phala*-fruits; *pāḍiyā*-picking; *vilāba*-shall distribute.



TRANSLATION



"I am the only gardener. How many places can I go? How many fruits can I pick and distribute?



PURPORT



Here Śrī Caitanya Mahāprabhu indicates that the distribution of the Hare Kṛṣṇa mahā-mantra should be performed by combined forces. Although He is the Supreme Personality of Godhead, He laments, "How can I act alone? How can I alone pick the fruit and distribute it all over the world?" This indicates that all classes of devotees should combine to distribute the Hare Kṛṣṇa mahā-mantra without consideration of the time, place or situation.





TEXT 35





ekalā uṭhāñā dite haya pariśrama



keha pāya, keha nā pāya, rahe mane bhrama



SYNONYMS



*ekalā*-alone; *uṭhāñā*-picking up; *dite*-to give; *haya*-it becomes; *pariśrama*-too laborious; *keha*-someone; *pāya*-does get; *keha*-someone; *nā*-not; *pāya*-does get; *rahe*-remains; *mane*-in the mind; *bhrama*-suspicion.



TRANSLATION



"It would certainly be a very laborious task to pick the fruits and distribute them alone, and still I suspect that some would receive them and others would not.





TEXT 36





ataeva āmi ājñā diluṅ sabākāre



yāhāṅ tāhāṅ prema-phala deha' yāre tāre



SYNONYMS



*ataeva*-therefore; *āmi*-I; *ājñā*-order; *diluṅ*-give; *sabākāre*-to everyone; *yāhāṅ*-wherever; *tāhāṅ*-everywhere; *prema-phala*-the fruit of love of Godhead; *deha'*-distribute; *yāre*-anyone; *tāre*-everyone.



TRANSLATION



"Therefore I order every man within this universe to accept this Kṛṣṇa consciousness movement and distribute it everywhere.



PURPORT



In this connection there is a song sung by Śrīla Bhaktivinoda Ṭhākura:





enechi auṣadhi māyā nāśibāra lāgi'

hari-nāma-mahā-mantra lao tumi māgi'



bhakativinoda prabhu-caraṇe paḍiyā

sei hari-nāma-mantra laila māgiyā



The saṅkīrtana movement has been introduced by Lord Caitanya Mahāprabhu just to dispel the illusion of māyā, by which everyone in this material world thinks himself to be a product of matter and therefore to have many duties pertaining to the body. Actually, the living entity is not his material body: he is a spirit soul. He has a spiritual need to be eternally blissful and full of knowledge, but unfortunately he identifies himself with the body, sometimes as a human being, sometimes as an animal, sometimes a tree, sometimes an aquatic, sometimes a demigod, and so on. Thus with each change of body he develops a different type of consciousness with different types of activity and thus becomes increasingly entangled in material existence, transmigrating perpetually from one body to another. Under the spell of māyā, or illusion, he does not consider the past or future but is simply satisfied with the short life span that he has gotten for the present. To eradicate this illusion, Śrī Caitanya Mahāprabhu has brought the saṅkīrtana movement, and He requests everyone to accept and distribute it. A person who is actually a follower of Śrī Bhaktivinoda Ṭhākura must immediately accept the request of Lord Caitanya Mahāprabhu by offering respectful obeisances unto His lotus feet and thus beg from Him the Hare Kṛṣṇa mahā-mantra. If one is fortunate enough to beg from the Lord this Hare Kṛṣṇa mahā-mantra, his life is successful.





TEXT 37





ekalā mālākāra āmi kata phala khāba



nā diyā vā ei phala āra ki kariba



SYNONYMS



*ekalā*-alone; *mālā*-kāra-gardener; *āmi*-I; *kata*-how many; *phala*-fruits; *khāba*-eat; *nā*-without; *diyā*-giving; *vā*-or; *ei*-this; *phala*-fruits; *āra*-else; *ki*-what; *kariba*-shall I do.



TRANSLATION



"I am the only gardener. If I do not distribute these fruits, what shall I do with them? How many fruits can I alone eat?



PURPORT



Lord Caitanya Mahāprabhu produced so many fruits of devotional service that they must be distributed all over the world; otherwise, how could He alone relish and taste each and every fruit? The original reason that Lord Śrī Kṛṣṇa descended as Śrī Caitanya Mahāprabhu was to understand Śrīmatī Rādhārāṇī's love for Kṛṣṇa and to taste that love. The fruits of the tree of devotional service were innumerable, and therefore He wanted to distribute them unrestrictedly to everyone. Śrīla Rūpa Gosvāmī therefore writes:





anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau

samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam

hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ

sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ



There were many precious incarnations of the Supreme Personality of Godhead, but none were so generous, kind and magnanimous as Śrī Caitanya Mahāprabhu, for He distributed the most confidential aspect of devotional service, namely, the conjugal love of Rādhā and Kṛṣṇa. Therefore Śrī Rūpa Gosvāmī Prabhupāda desires that Śrī Caitanya Mahāprabhu live perpetually in the hearts of all devotees, for thus they can understand and relish the loving affairs of Śrīmatī Rādhārāṇī and Kṛṣṇa.





TEXT 38





ātma-icchāmṛte vṛkṣa siñci nirantara



tāhāte asaṅkhya phala vṛkṣera upara



SYNONYMS



*ātma*-self; *icchā-amṛte*-by the nectar of the will; *vṛkṣa*-the tree; *siñci*-sprinkle; *nirantara*-constantly; *tāhāte*-there; *asaṅkhya*-unlimited; *phala*-fruits; *vṛkṣera*-on the tree; *upara*-upper.



TRANSLATION



"By the transcendental desire of the Supreme Personality of Godhead, water has been sprinkled all over the tree, and thus there are innumerable fruits of love of Godhead.



PURPORT



God is unlimited, and His desires are also unlimited. This example of unlimited fruits is factually appropriate even within the material context, for with the good will of the Supreme Personality of Godhead there can be enough fruits, grains and other foodstuffs produced so that all the people in the world could not finish them, even if they ate ten times their capacity. In this material world there is actually no scarcity of anything but Kṛṣṇa consciousness. If people become Kṛṣṇa conscious, by the transcendental will of the Supreme Personality of Godhead there will be enough foodstuffs produced so that people will have no economic problems at all. One can very easily understand this fact. The production of fruits and flowers depends not upon our will but the supreme will of the Personality of Godhead. If He is pleased, He can supply enough fruits, flowers, etc., but if people are atheistic and godless, nature, by His will, restricts the supply of food. For example, in several provinces in India, especially Maharashtra, Uttar Pradesh and other adjoining states, there is sometimes a great scarcity of foodstuffs due to lack of rainfall. So-called scientists and economists cannot do anything about this. Therefore, to solve all problems, one must seek the good will of the Supreme Personality of Godhead by becoming Kṛṣṇa conscious and worshiping Him regularly in devotional service.





TEXT 39





ataeva saba phala deha' yāre tāre



khāiyā ha-uk loka ajara amare



SYNONYMS



*ataeva*-therefore; *saba*-all; *phala*-fruits; *deha'*-distribute; *yāre tāre*-to everyone and anyone; *khāiyā*-eating; *ha*-uk-let them become; *loka*-all people; *ajara*-without old age; *amare*-without death.



TRANSLATION



"Distribute this Kṛṣṇa consciousness movement all over the world. Let people eat these fruits and ultimately become free from old age and death.



PURPORT



The Kṛṣṇa consciousness movement introduced by Lord Caitanya is extremely important because one who takes to it becomes eternal, being freed from birth, death and old age. People do not recognize that the real distresses in life are the four principles of birth, death, old age and disease. They are so foolish that they resign themselves to these four miseries, not knowing the transcendental remedy of the Hare Kṛṣṇa mahā-mantra. Simply by chanting the Hare Kṛṣṇa mahā-mantra, one can become free from all misery, but because they are enchanted by the illusory energy, people do not take this movement seriously. Therefore those who are actually servants of Śrī Caitanya Mahāprabhu must seriously distribute this movement all over the world to render the greatest benefit to human society. Of course, animals and other lower species are not capable of understanding this movement, but if even a small number of living beings take it seriously, by their chanting loudly, all living entities, including even trees, animals and other lower species, will be benefited. When Śrī Caitanya Mahāprabhu inquired from Haridāsa Ṭhākura how he was to benefit living entities other than humans, Śrīla Haridāsa Ṭhākura replied that the Hare Kṛṣṇa mahā-mantra is so potent that if it is chanted loudly, everyone will benefit, including the lower species of life.





TEXT 40





jagat vyāpiyā mora habe puṇya khyāti



sukhī ha-iyā loka mora gāhibeka kīrti



SYNONYMS



*jagat vyāpiyā*-spreading all over the world; *mora*-My; *habe*-there will be; *puṇya*-pious; *khyāti*-reputation; *sukhī*-happy; *ha*-iyā-becoming; *loka*-all the people; *mora*-My; *gāhibeka*-glorify; *kīrti*-reputation.



TRANSLATION



"If the fruits are distributed all over the world, My reputation as a pious man will be known everywhere, and thus all people will glorify My name with great pleasure.



PURPORT



This prediction of Lord Caitanya Mahāprabhu's is now actually coming to pass. The Kṛṣṇa consciousness movement is being distributed all over the world through the chanting of the holy name of the Lord, the Hare Kṛṣṇa mahā-mantra, and people who were leading confused, chaotic lives are now feeling transcendental happiness. They are finding peace in saṅkīrtana, and therefore they are acknowledging the supreme benefit of this movement. This is the blessing of Lord Caitanya Mahāprabhu. His prediction is now factually being fulfilled, and those who are sober and conscientious are appreciating the value of this great movement.





TEXT 41





bhārata-bhūmite haila manuṣya janma yāra



janma sārthaka kari' kara para-upakāra



SYNONYMS



*bhārata*-of India; *bhūmite*-in the land; *haila*-has become; *manuṣya*-human being; *janma*-birth; *yāra*-anyone; *janma*-such a birth; *sārthaka*-fulfillment; *kari'*-doing so; *kara*-do; *para*-others; *upakāra*-benefit.



TRANSLATION



"One who has taken his birth as a human being in the land of India [Bhārata-varṣa] should make his life successful and work for the benefit of all other people.



PURPORT



The magnanimity of Lord Caitanya Mahāprabhu is expressed in this very important verse. Although He was born in Bengal and Bengalis therefore have a special duty toward Him, Śrī Caitanya Mahāprabhu is addressing not only Bengalis but all the inhabitants of India. It is in the land of India that actual human civilization can be developed.





Human life is especially meant for God realization, as stated in the *Vedānta-sūtra*: athāto brahma-jijñāsā. Anyone who takes birth in the land of India (Bhārata-varṣa) has the special privilege of being able to take advantage of the instruction and guidance of the Vedic civilization. He automatically receives the basic principles of spiritual life, for 99.9% of the Indian people, even simple village farmers and others who are neither educated nor sophisticated, believe in the transmigration of the soul, believe in past and future lives, believe in God and naturally want to worship the Supreme Personality of Godhead or His representative. These ideas are the natural inheritance of a person born in India. India has many holy places of pilgrimage, such as Gayā, Benares, Mathurā, Prayāga, Vṛndāvana, Haridvāra, Rāmeśvaram and Jagannātha Purī, and still people go there by the hundreds and thousands. Although the present leaders of India are influencing the people not to believe in God, not to believe in a next life and not to believe in a distinction between pious and impious life, and they are teaching them how to drink wine, eat meat and become supposedly civilized, people are nevertheless afraid of the four activities of sinful life-namely, illicit sex, meat-eating, intoxication and gambling-and whenever there is a religious festival, they gather together by the thousands. We have actual experience of this. Whenever the Kṛṣṇa consciousness movement holds a saṅkīrtana festival in a big city like Calcutta, Bombay, Madras, Ahmedabad or Hyderabad, thousands of people come to hear. Sometimes we speak in English, but even though most people do not understand English, they nevertheless come to hear us. Even when imitation incarnations of Godhead speak, people gather in the thousands, for everyone who is born in the land of India has a natural spiritual inclination and is taught the basic principles of spiritual life; they merely need to be a little more educated in the Vedic principles. Therefore Śrī Caitanya Mahāprabhu said, janma sārthaka kari' kara para-upakāra: if an Indian is educated in the Vedic principles, he is able to perform the most beneficial welfare activity for the entire world.



At present, for want of Kṛṣṇa consciousness, or God consciousness, the entire world is in darkness, having been covered by the four principles of sinful life-meat-eating, illicit sex, gambling and intoxication. Therefore there is a need for vigorous propaganda to educate people to refrain from sinful activities. This will bring peace and prosperity; the rogues, thieves and debauchees will naturally decrease in number, and all of human society will be God conscious.



The practical effect of our spreading the Kṛṣṇa consciousness movement all over the world is that now the most degraded debauchees are becoming the most elevated saints. This is only one Indian's humble service to the world. If all Indians had taken to this path, as advised by Lord Caitanya Mahāprabhu, India would have given a unique gift to the world, and thus India would have been glorified. Now, however, India is known as a poverty-stricken country, and whenever anyone from America or another opulent country goes to India, he sees many people lying by the footpaths for whom there are not even provisions for two meals a day. There are also institutions collecting money from all parts of the world in the name of welfare activities for poverty-stricken people, but they are spending it for their own sense gratification. Now, on the order of Śrī Caitanya Mahāprabhu, the Kṛṣṇa consciousness movement has been started, and people are benefiting from this movement. Therefore it is now the duty of the leading men of India to consider the importance of this movement and train many Indians to go outside of India to preach this cult. People will accept it, there will be cooperation among the Indian people and among the other people of the world, and the mission of Śrī Caitanya Mahāprabhu will then be fulfilled. Śrī Caitanya Mahāprabhu will then be glorified all over the world, and people will naturally be happy, peaceful and prosperous, not only in this life but also in the next, for as stated in the *Bhagavad-gītā*, anyone who understands *Kṛṣṇa, the Supreme Personality of Godhead*, will very easily get salvation, or freedom from the repetition of birth and death, and go back home, back to Godhead. Śrī Caitanya Mahāprabhu therefore requests every Indian to become a preacher of His cult to save the world from disastrous confusion.



This is not only the duty of Indians but the duty of everyone, and we are very happy that American and European boys and girls are seriously cooperating with this movement. One should know definitely that the best welfare activity for all of human society is to awaken man's God consciousness, or Kṛṣṇa consciousness. Therefore everyone should help this great movement. This is confirmed in *Śrīmad-Bhāgavatam*, Tenth Canto, Twenty-second Chapter, verse 35, which is next quoted in *Caitanya-caritāmṛta*.





TEXT 42





etāvaj janma-sāphalyaṁ



dehinām iha dehiṣu



prāṇair arthair dhiyā vācā



śreya-ācaraṇaṁ sadā



SYNONYMS



*etāvat*-up to this; *janma*-of birth; *sāphalyam*-perfection; *dehinām*-of every living being; *iha*-in this world; *dehiṣu*-toward those who are embodied; *prāṇaiḥ*-by life; *arthaiḥ*-by wealth; *dhiyā*-by intelligence; *vācā*-by words; *śreyaḥ*-eternal good fortune; *ācaraṇam*-acting practically; *sadā*-always.



TRANSLATION



"It is the duty of every living being to perform welfare activities for the benefit of others with his life, wealth, intelligence and words."



PURPORT



There are two kinds of general activities-śreyas, or activities which are ultimately beneficial and auspicious, and preyas, or those which are immediately beneficial and auspicious. For example, children are fond of playing. They don't want to go to school to receive an education, and they think that to play all day and night and enjoy with their friends is the aim of life. Even in the transcendental life of Lord Kṛṣṇa, we find that when He was a child He was very fond of playing with His friends of the same age, the cowherd boys. He would not even go home to take His dinner. Mother Yaśodā would have to come out to induce Him to come home. Thus it is a child's nature to engage all day and night in playing, not caring even for his health and other important concerns. This is an example of preyas, or immediately beneficial activities. But there are also śreyas, or activities which are ultimately auspicious. According to Vedic civilization, a human being must be God conscious. He should understand what God is, what this material world is, who he is, and what their interrelationships are. This is called śreyas, or ultimately auspicious activity.





In this verse of *Śrīmad-Bhāgavatam* it is said that one should be interested in śreyas. To achieve the ultimate goal of śreyas, or good fortune, one should engage everything, including his life, wealth and words, not only for himself but for others also. However, unless one is interested in śreyas in his own life, he cannot preach of śreyas for the benefit of others.



This verse cited by Śrī Caitanya Mahāprabhu applies to human beings, not to animals. As indicated in the previous verse by the words manuṣya-janma, these injunctions are for human beings. Unfortunately, human beings, although they have the bodies of men, are becoming less than animals in their behavior. This is the fault of modern education. Modern educators do not know the aim of human life; they are simply concerned with how to develop the economic condition of their countries or of human society. This is also necessary; the Vedic civilization considers all aspects of human life, including dharma (religion), artha (economic development), kāma (sense gratification) and mokṣa (liberation). But humanity's first concern should be religion. To be religious, one must abide by the orders of God, but unfortunately people in this age have rejected religion, and they are busy in economic development. Therefore they will adopt any means to get money. For economic development one does not need to get money by hook or by crook; one needs only sufficient money to maintain his body and soul. However, because modern economic development is going on with no religious background, people have become lusty, greedy and mad after money. They are simply developing the qualities of rajas (passion) and tamas (ignorance), neglecting the other quality of nature, sattva (goodness), and the brahminical qualifications. Therefore the entire society is in chaos.



The *Bhāgavatam* says that it is the duty of an advanced human being to act in such a way as to facilitate human society's attainment of the ultimate goal of life. There is a similar verse in the *Viṣṇu Purāṇa*, Part Three, Chapter Twelve, verse 45, which is quoted in this chapter of *Caitanya-caritāmṛta* as verse 43.





TEXT 43





prāṇinām upakārāya



yad eveha paratra ca



karmaṇā manasā vācā



tad eva mati-mān bhajet



SYNONYMS



*prāṇinām*-of all living entities; *upakārāya*-for the benefit; *yat*-whichever; *eva*-certainly; *iha*-in this world or in this life; *paratra*-in the next life; *ca*-and; *karmaṇā*-by work; *manasā*-by the mind; *vācā*-by words; *tat*-that; *eva*-certainly; *mati-mān*-an intelligent man; *bhajet*-must act.



TRANSLATION



" 'By his work, thoughts and words, an intelligent man must perform actions which will be beneficial for all living entities in this life and in the next.'



PURPORT



Unfortunately, people in general do not know what is to take place in the next life. To prepare oneself for his next life is common sense, and it is a principle of the Vedic civilization, but presently people throughout the world do not believe in a next life. Even influential professors and other educators say that as soon as the body is finished, everything is finished. This atheistic philosophy is killing human civilization. People are irresponsibly performing all sorts of sinful activities, and thus the privilege of the human life is being taken away by the educational propaganda of the so-called leaders. Actually it is a fact that this life is meant for preparation for the next life; by evolution one has come through many species, or forms, and this human form of life is an opportunity to promote oneself to a better life. This is explained in the *Bhagavad-gītā* (9.25):





yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām



"Those who worship the demigods will take birth among the demigods;those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me." Therefore, one may promote himself to the higher planetary systems, which are the residence of the demigods, one can promote himself to the Pitṛloka, one can remain on earth, or one can also go back home, back to Godhead. This is further confirmed elsewhere in the *Bhagavad-gītā* (4.9): tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna. After giving up the body, one who knows Kṛṣṇa in truth does not come back again to this world to accept a material body, but he goes back home, back to Godhead. This knowledge is in the śāstras, and people should be given the opportunity to understand it. Even if one is not able to go back to Godhead in one life, the Vedic civilization at least gives one the opportunity to be promoted to the higher planetary systems, where the demigods live, and not glide down again to animal life. At present, people do not understand this knowledge, although it constitutes a great science, for they are uneducated and trained not to accept it. This is the horrible condition of modern human society. As such, the Kṛṣṇa consciousness movement is the only hope to direct the attention of intelligent men to a greater benefit in life.





TEXT 44





mālī manuṣya āmāra nāhi rājya-dhana



phala-phula diyā kari' puṇya upārjana



SYNONYMS



*mālī*-gardener; *manuṣya*-man; *āmāra*-My; *nāhi*-there is none; *rājya*-kingdom; *dhana*-wealth; *phala*-fruit; *phula*-flowers; *diyā*-giving; *kari'*-do; *puṇya*-piety; *upārjana*-achievement.



TRANSLATION



"I am merely a gardener. I have neither a kingdom nor very great riches. I simply have some fruits and flowers that I wish to utilize to achieve piety in My life.



PURPORT



In performing welfare activities for human society, Śrī Caitanya Mahāprabhu presents Himself as being not very rich, thus indicating that a man need not be rich or opulent to act for the welfare of humanity. Sometimes rich men are very proud that they can perform beneficial activities for human society whereas others cannot. A practical example is that when there is a scarcity of food in India on account of meager rainfall, some members of the richer class very proudly distribute foodstuffs, making huge arrangements with the help of the government, as if merely by such activities people will be benefited. Suppose there were no food grains. How would the rich men distribute food? Production of grains is completely in the hands of God. If there were no rain, there would be no grains, and these so-called rich men would be unable to distribute grains to the people.





The real purpose of life, therefore, is to satisfy the Supreme Personality of Godhead. Śrīla Rūpa Gosvāmī describes in his *Bhakti-rasāmṛta-sindhu* that devotional service is so exalted that it is beneficial and auspicious for every man. Śrī Caitanya Mahāprabhu also declared that to propagate the bhakti cult of devotional service in human society, one does not need to be very rich. Anyone can do it and thus render the highest benefit to humanity if he knows the art. Lord Caitanya Mahāprabhu takes the part of a gardener because although a gardener is naturally not a very rich man, he has some fruits and flowers. Any man can collect some fruits and flowers and satisfy the Supreme Personality of Godhead in devotional service, as the Lord recommends in the *Bhagavad-gītā* (9.26):-



patraṁ puṣpaṁ phalaṁ toyaṁ

yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam

aśnāmi prayatātmanaḥ



One cannot satisfy the Supreme Lord by his riches, wealth or opulent position, but anyone can collect a little fruit or a flower and offer it to the Lord. The Lord says that if one brings such an offering in devotion, He will accept it and eat it. When Kṛṣṇa eats, the entire world becomes satisfied. There is a story in the *Mahābhārata* illustrating how by Kṛṣṇa's eating, the sixty thousands disciples of Durvāsā Muni were all satisfied. Therefore it is a fact that if by our life (prāṇaiḥ), by our wealth (arthaiḥ), by our intelligence (dhiyā) or by our words (vācā) we can satisfy the Supreme Personality of Godhead, naturally the entire world will become happy. Therefore our main duty is to satisfy the Supreme Godhead by our actions, our money and our words. This is very simple. Even if one does not have money, he can preach the Hare Kṛṣṇa mantra to everyone. One can go everywhere, to every home, and request everyone to chant the Hare Kṛṣṇa mantra. Thus the entire world situation will become very happy and peaceful.





TEXT 45





mālī hañā vṛkṣa ha-ilāṅ ei ta' icchāte



sarva-prāṇīra upakāra haya vṛkṣa haite



SYNONYMS



*mālī hañā*-although I am the gardener; *vṛkṣa ha-ilāṅ*-I am also the tree; *ei ta'*-this is; *icchāte*-by My will; *sarva-prāṇīra*-of all living entities; *upakāra*-welfare; *haya*-there is; *vṛkṣa*-the tree; *haite*-from.



TRANSLATION



"Although I am acting as a gardener, I also want to be the tree, for thus I can bestow benefit upon all.



PURPORT



Śrī Caitanya Mahāprabhu is the most benevolent personality in human society because His only desire is to make people happy. His saṅkīrtana movement is especially meant for the purpose of making people happy. He wanted to become the tree Himself because a tree is supposed to be the most benevolent living entity. In the following verse, which is from *Śrīmad-Bhāgavatam* (10.22.33), Kṛṣṇa Himself highly praised the existence of a tree.





TEXT 46





aho eṣāṁ varaṁ janma



sarva-prāṇy-upajīvinām



su-janasyeva yeṣāṁ vai



vimukhā yānti nārthinaḥ



SYNONYMS



*aho*-oh, just see; *eṣām*-of these trees; *varam*-superior; *janma*-birth; *sarva*-all; *prāṇi*-living entities; *upajīvinām*-one who provides maintenance; *su*-janasya iva-like the great personalities; *yeṣām*-from whose; *vai*-certainly; *vimukhāḥ*-disappointed; *yānti*-goes away; *na*-never; *arthinaḥ*-one who is asking for something.



TRANSLATION



" 'Just see how these trees are maintaining every living entity! Their birth is successful. Their behavior is just like that of great personalities, for anyone who asks anything from a tree never goes away disappointed.' "



PURPORT



According to Vedic civilization, kṣatriyas are considered to be great personalities because if anyone goes to a kṣatriya king to ask for charity, the king will never refuse. The trees are compared to those noble kṣatriyas because everyone derives all kinds of benefits from them-some people take fruit, others take flowers, others take leaves, others take twigs, and others even cut the tree, and yet the tree gives to everyone without hesitation.





Unnecessarily cutting trees without consideration is another example of human debauchery. The paper industry cuts many hundreds and thousands of trees for its mills, and with the paper so much rubbish literature is published for the whimsical satisfaction of human society. Unfortunately, although these industrialists are now happy in this life by dint of their industrial development, they do not know that they will incur the responsibility for killing these living entities who are in the forms of trees.



This verse, quoted from *Śrīmad-Bhāgavatam*, was spoken by Lord Kṛṣṇa to His friends when He was taking rest underneath a tree after His pastime of stealing the clothes of the gopīs (vastra-haraṇa-līlā). By quoting this verse, Caitanya Mahāprabhu teaches us that we should be tolerant like trees and also beneficial like trees, which give everything to the needy persons who come underneath them. A needy person may derive many advantages from trees and also from many animals, but in modern civilization people have become so ungrateful that they exploit the trees and animals and kill them. These are some of the sinful activities of modern civilization.





TEXT 47





ei ājñā kaila yadi caitanya-mālākāra



parama ānanda pāila vṛkṣa-parivāra



SYNONYMS



*ei*-this; *ājñā*-order; *kaila*-gave; *yadi*-when; *caitanya*-Śrī Caitanya Mahāprabhu; *mālā*-kāra-as a gardener; *parama*-the greatest; *ānanda*-pleasure; *pāila*-got; *vṛkṣa*-of the tree; *parivāra*-descendants.



TRANSLATION



The descendants of the tree [the devotees of Śrī Caitanya Mahāprabhu] were very glad to receive this order directly from the Lord.



PURPORT



It is the desire of Lord Caitanya Mahāprabhu that the benevolent activities of the saṅkīrtana movement, which was inaugurated five hundred years ago in Navadvīpa, be spread all over the world for the benefit of all human beings. Unfortunately, there are many so-called followers of Caitanya Mahāprabhu who are satisfied simply to construct a temple, make a show of the Deities, collect some funds and utilize them for eating and sleeping. There is no question of their preaching the cult of Śrī Caitanya Mahāprabhu all over the world. But even though they are unable to do so, if anyone else does it they become envious. This is the condition of the modern followers of Caitanya Mahāprabhu. The Age of Kali is so strong that it affects even the so-called followers of Lord Caitanya. At least the followers of Caitanya Mahāprabhu must come out of India to preach His cult all over the world, for this is the mission of Lord Caitanya. The followers of Lord Caitanya must execute His will with heart and soul, being more tolerant than the trees and humbler than the straw in the street.





TEXT 48





yei yāhāṅ tāhāṅ dāna kare prema-phala



phalāsvāde matta loka ha-ila sakala



SYNONYMS



*yei*-anyone; *yāhāṅ*-wherever; *tāhāṅ*-anywhere; *dāna*-charity; *kare*-gives in; *prema-phala*-the fruit of love of Godhead; *phala*-fruit; *āsvāde*-by tasting; *matta*-intoxicated; *loka*-people; *ha*-ila-become; *sakala*-all.



TRANSLATION



The fruit of love of God is so relishable that wherever a devotee distributes it, those who taste the fruit, anywhere in the world, immediately become intoxicated.



PURPORT



Here the wonderful fruit of love of Godhead distributed by Lord Caitanya Mahāprabhu is described. We have practical experience that anyone who accepts this fruit and sincerely tastes it immediately becomes mad after it and gives up all his bad habits, being intoxicated by Caitanya Mahāprabhu's gift, the Hare Kṛṣṇa mahā-mantra. The statements of Śrī *Caitanya-caritāmṛta* are so practical that anyone can test them. As far as we are concerned, we are most confident of the success of the distribution of the great fruit of love of Godhead through the medium of chanting the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.





TEXT 49





mahā-mādaka prema-phala peṭa bhari' khāya



mātila sakala loka--hāse, nāce, gāya



SYNONYMS



*mahā*-mādaka-great intoxicant; *prema-phala*-this fruit of love of God; *peṭa*-belly; *bhari'*-filling; *khāya*-let them eat; *mātila*-became mad; *sakala loka*-all the people in general; *hāse*-laugh; *nāce*-dance; *gāya*-chant.



TRANSLATION



The fruit of love of Godhead distributed by Caitanya Mahāprabhu is such a great intoxicant that anyone who eats it, filling his belly, immediately becomes maddened by it, and automatically he chants, dances, laughs and enjoys.





TEXT 50





keha gaḍāgaḍi yāya, keha ta' huṅkāra



dekhi' ānandita hañā hāse mālākāra



SYNONYMS



*keha*-some of them; *gaḍāgaḍi yāya*-roll on the floor; *keha*-some of them; *ta'*-certainly; *huṅkāra*-hum very loudly; *dekhi'*-seeing this; *ānandita*-gladdened; *hañā*-becoming so; *hāse*-smiles; *mālā-kāra*-the great gardener.



TRANSLATION



When Śrī Caitanya Mahāprabhu, the great gardener, sees that people are chanting, dancing and laughing and that some of them are rolling on the floor and some are making loud humming sounds, He smiles with great pleasure.



PURPORT



This attitude of Śrī Caitanya Mahāprabhu is very important for persons engaged in the Hare Kṛṣṇa movement of Kṛṣṇa consciousness. In every center of our institution, ISKCON, we have arranged for a love feast every Sunday, and when we actually see people come to our center, chant, dance, take prasāda, become jubilant and purchase books, we know that certainly Śrī Caitanya Mahāprabhu is always present in such transcendental activities, and He is very pleased and satisfied. Therefore the members of ISKCON must increase this movement more and more, according to the principles that we are presently trying to execute. Śrī Caitanya Mahāprabhu, thus being pleased, will smilingly glance upon them, bestowing His favor, and the movement will be successful.





TEXT 51





ei mālākāra khāya ei prema-phala



niravadhi matta rahe, vivaśa-vihvala



SYNONYMS



*ei*-this; *mālā*-kāra-great gardener; *khāya*-eats; *ei*-this; *prema*-phala-fruit of love of Godhead; *niravadhi*-always; *matta*-maddened; *rahe*-remains; *vivaśa*-as if helpless; *vihvala*-as if bewildered.



TRANSLATION



The great gardener, Lord Caitanya, personally eats this fruit, and as a result He constantly remains mad, as if helpless and bewildered.



PURPORT



It is the mission of Śrī Caitanya Mahāprabhu to act Himself and teach the people. He says, āpani ācari' bhakti karila pracāra (Cc. Ādi 4.41). One must first act himself and then teach. This is the function of a real teacher. Unless one is able to understand the philosophy that he speaks, it will not be effective. Therefore one should not only understand the philosophy of the Caitanya cult but also implement it practically in one's life.





While chanting the Hare Kṛṣṇa mahā-mantra, Śrī Caitanya Mahāprabhu sometimes fainted and remained unconscious for many hours. He prays in His Śikṣāṣṭaka (7):



yugāyitaṁ nimeṣeṇa

cakṣuṣā prāvṛṣāyitam

śūnyāyitaṁ jagat sarvaṁ

govinda-viraheṇa me



"O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from My eyes like torrents of rain, and I am feeling all vacant in the world in Your absence." This is the perfectional stage of chanting the Hare Kṛṣṇa mantra and eating the fruit of love of Godhead, as exhibited by Śrī Caitanya Mahāprabhu. One should not artificially imitate this stage, but if one is serious and sincerely follows the regulative principles and chants the Hare Kṛṣṇa mantra, the time will come when these symptoms will appear. Tears will fill his eyes, he will be unable to chant distinctly the mahā-mantra, and his heart will throb in ecstasy. Śrī Caitanya Mahāprabhu says that one should not imitate this, but a devotee should long for the day to come when such symptoms of trance will automatically appear in his body.





TEXT 52





sarva-loke matta kailā āpana-samāna



preme matta loka vinā nāhi dekhi āna



SYNONYMS



*sarva-loke*-all people; *matta*-maddened; *kailā*-He made; *āpana*-Himself; *samāna*-like; *preme*-in love of God; *matta*-maddened; *loka*-people in general; *vinā*-without; *nāhi*-do not; *dekhi*-we see; *āna*-anything else.



TRANSLATION



With His saṅkīrtana movement the Lord made everyone mad like Himself. We do not find anyone who was not intoxicated by His saṅkīrtana movement.





TEXT 53





ye ye pūrve nindā kaila, bali' mātoyāla



seho phala khāya, nāce, bale--bhāla bhāla



SYNONYMS



*ye ye*-persons who; *pūrve*-before; *nindā*-blasphemy; *kaila*-made; *bali'*-saying; *mātoyāla*-drunkard; *seho*-such persons; *phala*-fruit; *khāya*-takes; *nāce*-dance; *bale*-say; *bhāla bhāla*-very good, very good.



TRANSLATION



Persons who had formerly criticized Lord Caitanya Mahāprabhu, calling Him a drunkard, also ate the fruit and began to dance, saying, "Very good! Very good!"



PURPORT



When Lord Caitanya Mahāprabhu started the saṅkīrtana movement, even He was unnecessarily criticized by Māyāvādīs, atheists and fools. Naturally we are also criticized by such men. They will always remain and will always criticize anything that is actually good for human society. But the preachers of the saṅkīrtana movement should not be deterred by such criticism. Our method should be to convert such fools gradually by asking them to come and take prasāda and chant and dance with us. This should be our policy. Anyone who comes to join us, of course, must be sincere and serious regarding spiritual advancement in life; then such a person, simply by joining us, chanting with us, dancing with us and taking prasāda with us, will gradually also come to say that this movement is very good. But one who joins with an ulterior purpose, to get material benefit or personal gratification, will never be able to grasp the philosophy of this movement.





TEXT 54





ei ta' kahiluṅ prema-phala-vitaraṇa



ebe śuna, phala-dātā ye ye śākhā-gaṇa



SYNONYMS



*ei*-this; *ta'*-however; *kahiluṅ*-I have explained; *prema-phala*-the fruit of love of Godhead; *vitaraṇa*-distribution; *ebe*-now; *śuna*-hear; *phala-dātā*-the giver of the fruit; *ye ye*-who and who; *śākhā*-gaṇa-branches.



TRANSLATION



After describing the Lord's distribution of the fruit of love of Godhead, I now wish to describe the different branches of the tree of Lord Caitanya Mahāprabhu.





TEXT 55





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; *kṛṣṇa*-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Ādi-līlā*, Ninth Chapter, describing the tree of devotional service.





Chapter 10



The Trunk, Branches and Subbranches of the Caitanya Tree



This chapter describes the branches of the tree named Śrī Caitanya Mahāprabhu.





TEXT 1





śrī-caitanya-padāmbhoja-



madhupebhyo namo namaḥ



kathañcid āśrayād yeṣāṁ



śvāpi tad-gandha-bhāg bhavet



SYNONYMS



*śrī-caitanya*-Lord Śrī Caitanya Mahāprabhu; *pada-ambhoja*-the lotus feet; *madhu*-honey; *pebhyaḥ*-unto those who drink; *namaḥ*-respectful obeisances; *namaḥ*-respectful obeisances; *kathañcit*-a little of it; *āśrayāt*-taking shelter of; *yeṣām*-of whom; *śvā*-dog; *api*-also; *tat-gandha*-the aroma of the lotus flower; *bhāk*-shareholder; *bhavet*-may become.



TRANSLATION



Let me repeatedly offer my respectful obeisances unto the beelike devotees who always taste the honey of the lotus feet of Lord Caitanya Mahāprabhu. If even a doggish nondevotee somehow takes shelter of such devotees, he enjoys the aroma of the lotus flower.



PURPORT



The example of a dog is very significant in this connection. A dog naturally does not become a devotee at any time, but still it is sometimes found that a dog of a devotee gradually becomes a devotee also. We have actually seen that a dog has no respect even for the tulasī plant. Indeed, a dog is especially inclined to pass urine on the tulasī plant. Therefore the dog is the number one nondevotee. But Śrī Caitanya Mahāprabhu's saṅkīrtana movement is so strong that even a doglike nondevotee can gradually become a devotee by the association of a devotee of Lord Caitanya. Śrīla Śivānanda Sena, a great householder devotee of Lord Caitanya Mahāprabhu, attracted a dog on the street while going to Jagannātha Purī. The dog began to follow him and ultimately went to see Caitanya Mahāprabhu and was liberated. Similarly, cats and dogs in the household of Śrīvāsa Ṭhākura were also liberated. Cats and dogs and other animals are not expected to become devotees, but in the association of a pure devotee they are also delivered.





TEXT 2





jaya jaya śrī-kṛṣṇa-caitanya-nityānanda



jayādvaitacandra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-kṛṣṇa-caitanya*-to Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; *nityānanda*-Lord Nityānanda; *jaya advaita-candra*-all glories to Advaita Prabhu; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Caitanya, headed by Śrīvāsa.



TRANSLATION



All glories to Lord Caitanya Mahāprabhu and Lord Nityānanda! All glories to Advaita Prabhu, and all glories to the devotees of Lord Caitanya, headed by Śrīvāsa!





TEXT 3





ei mālīra--ei vṛkṣera akathya kathana



ebe śuna mukhya-śākhāra nāma-vivaraṇa



SYNONYMS



*ei mālīra*-of this gardener; *ei vṛkṣera*-of this tree; *akathya kathana*-inconceivable description; *ebe*-now; *śuna*-hear; *mukhya*-chief; *śākhāra*-branches; *nāma*-of the names; *vivaraṇa*-description.



TRANSLATION



The description of Lord Caitanya as the gardener and the tree is inconceivable. Now hear with attention about the branches of this tree.





TEXT 4





caitanya-gosāñira yata pāriṣada-caya



guru-laghu-bhāva tāṅra nā haya niścaya



SYNONYMS



*caitanya*-Lord Caitanya Mahāprabhu; *gosāñira*-of the supreme spiritual master; *yata*-all; *pāriṣada*-caya-groups of associates; *guru*-laghu-bhāva-conceptions of high and low; *tāṅra*-of them; *nā*-never; *haya*-become; *niścaya*-ascertained.



TRANSLATION



The associates of Śrī Caitanya Mahāprabhu were many, but none of them should be considered lower or higher. This cannot be ascertained.





TEXT 5





yata yata mahānta kailā tāṅ-sabāra gaṇana



keha karibāre nāre jyeṣṭha-laghu-krama



SYNONYMS



*yata yata*-as many as there are; *mahānta*-great devotees; *kailā*-made; *tāṅ-sabāra*-of all of them; *gaṇana*-counting; *keha*-all of them; *karibāre nāre*-can not do; *jyeṣṭha*-elder; *laghu*-younger; *krama*-chronology.



TRANSLATION



All the great personalities in the line of Lord Caitanya enumerated these devotees, but they could not distinguish between the greater and the lesser.





TEXT 6





ataeva tāṅ-sabāre kari' namaskāra



nāma-mātra kari, doṣa nā labe āmāra



SYNONYMS



*ataeva*-therefore; *tāṅ-sabāre*-to all of them; *kari'*-doing; *namaskāra*-offer my obeisances; *nāma-mātra*-that is also a token; *kari*-I do; *doṣa*-fault; *nā*-do not; *labe*-take; *āmāra*-of me.



TRANSLATION



I offer my obeisances unto them as a token of respect. I request them not to consider my offenses.





TEXT 7





vande śrī-kṛṣṇa-caitanya-



premāmara-taroḥ priyān



śākhā-rūpān bhakta-gaṇān



kṛṣṇa-prema-phala-pradān



SYNONYMS



*vande*-I offer my obeisances; *śrī-kṛṣṇa-caitanya*-to Lord Śrī Caitanya Mahāprabhu; *prema-amara-taroḥ*-of the eternal tree full of love of Godhead; *priyān*-those who are devotees; *śākhā*-rūpān-represented as branches; *bhakta-gaṇān*-all the devotees; *kṛṣṇa-prema*-of love of Kṛṣṇa; *phala*-of the fruit; *pradān*-the givers.



TRANSLATION



I offer my obeisances to all the dear devotees of Śrī Caitanya Mahāprabhu, the eternal tree of love of Godhead. I offer my respects to all the branches of the tree, the devotees of the Lord who distribute the fruit of love of Kṛṣṇa.



PURPORT



Śrī Kṛṣṇadāsa Kavirāja Gosvāmī sets the example of offering obeisances to all the preacher devotees of Lord Caitanya, without distinction as to higher and lower. Unfortunately, at present there are many foolish so-called devotees of Lord Caitanya who make such distinctions. For example, the title Prabhupāda is offered to a spiritual master, especially to a distinguished spiritual master such as Śrīla Rūpa Gosvāmī Prabhupāda, Śrīla Jīva Gosvāmī Prabhupāda or Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda. When our disciples similarly wanted to address their spiritual master as Prabhupāda, some foolish people became envious. Not considering the propaganda work of the Hare Kṛṣṇa movement, simply because these disciples addressed their spiritual master as Prabhupāda they became so envious that they formed a faction along with other such envious persons just to minimize the value of the Kṛṣṇa consciousness movement. To chastise such fools, Kṛṣṇadāsa Kavirāja Gosvāmī very frankly says, keha karibāre nāre jyeṣṭha-laghu-krama. Anyone who is a bona fide preacher of the cult of Śrī Caitanya Mahāprabhu must be respectful to the real devotees of Lord Caitanya; one should not be envious, considering one preacher to be very great and another to be very lowly. This is a material distinction and has no place on the platform of spiritual activities. Kṛṣṇadāsa Kavirāja Gosvāmī therefore offers equal respect to all the preachers of the cult of Śrī Caitanya Mahāprabhu, who are compared to the branches of the tree. ISKCON is one of these branches, and it should therefore be respected by all sincere devotees of Lord Caitanya Mahāprabhu.





TEXT 8





śrīvāsa paṇḍita, āra śrī-rāma paṇḍita



dui bhāi--dui śākhā, jagate vidita



SYNONYMS



*śrīvāsa paṇḍita*-of the name Śrīvāsa Paṇḍita; *āra*-and; *śrī-rāma paṇḍita*-of the name Śrī Rāma Paṇḍita; *dui bhāi*-two brothers; *dui śākhā*-two branches; *jagate*-in the world; *vidita*-well known.



TRANSLATION



The two brothers Śrīvāsa Paṇḍita and Śrī Rāma Paṇḍita started two branches that are well known in the world.



PURPORT



In the Gaura-gaṇoddeśa-dīpikā, verse 90, Śrīvāsa Paṇḍita (Śrīvāsa Ṭhākura) is described as an incarnation of Nārada Muni, and Śrī Rāma Paṇḍita, his younger brother, is said to be an incarnation of Parvata Muni, a great friend of Nārada's. Śrīvāsa Paṇḍita's wife, Mālinī, is celebrated as an incarnation of the nurse Ambikā, who fed Lord Kṛṣṇa with her breast milk, and as already noted, his niece Nārāyaṇī, the mother of Ṭhākura Vṛndāvana dāsa, the author of Śrī *Caitanya-bhāgavata*, was the sister of Ambikā in kṛṣṇa-līlā. We also understand from the description of Śrī *Caitanya-bhāgavata* that after Lord Caitanya Mahāprabhu's acceptance of the sannyāsa order, Śrīvāsa Paṇḍita left Navadvīpa, possibly because of feelings of separation, and domiciled at Kumārahaṭṭa.





TEXT 9





śrīpati, śrīnidhi--tāṅra dui sahodara



cāri bhāira dāsa-dāsī, gṛha-parikara



SYNONYMS



*śrīpati*-of the name Śrīpati; *śrīnidhi*-of the name Śrīnidhi; *tāṅra*-their; *dui*-two; *sahodara*-own brothers; *cāri*-four; *bhāira*-brothers; *dāsa*-dāsī-family members, manservants and maidservants; *gṛha-parikara*-all counted in one family.



TRANSLATION



Their two brothers were named Śrīpati and Śrīnidhi. These four brothers and their servants and maidservants are considered one big branch.





TEXT 10





dui śākhāra upaśākhāya tāṅ-sabāra gaṇana



yāṅra gṛhe mahāprabhura sadā saṅkīrtana



SYNONYMS



*dui śākhāra*-of the two branches; *upaśākhāya*-on the subbranches; *tāṅ-sabāra*-of all of them; *gaṇana*-counting; *yāṅra gṛhe*-in whose house; *mahāprabhura*-of Lord Caitanya Mahāprabhu; *sadā*-always; *saṅkīrtana*-congregational chanting.



TRANSLATION



There is no counting the subbranches of these two branches. Śrī Caitanya Mahāprabhu held congregational chanting daily at the house of Śrīvāsa Paṇḍita.





TEXT 11





cāri bhāi sa-vaṁśe kare caitanyera sevā



gauracandra vinā nāhi jāne devī-devā



SYNONYMS



*cāri bhāi*-four brothers; *sa*-vaṁśe-with all family members; *kare*-do; *caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *sevā*-service; *gauracandra*-Gaurasundara (Lord Caitanya Mahāprabhu); *vinā*-except; *nāhi jāne*-they do not know; *devī*-goddess; *devā*-or god.



TRANSLATION



These four brothers and their family members fully engaged in the service of Lord Caitanya. They knew no other god or goddess.



PURPORT



Śrīla Narottama dāsa Ṭhākura has said, anya-devāśraya nāi, tomāre kahinu bhāi, ei bhakti parama-kāraṇa: if one wants to become a pure, staunch devotee, one should not take shelter of any of the demigods or -goddesses. Foolish Māyāvādīs say that worshiping demigods is as good as worshiping the Supreme Personality of Godhead, but that is not a fact. This philosophy misleads people to atheism. One who has no idea what God actually is thinks that any form he imagines or any rascal he accepts can be God. This acceptance of cheap gods or incarnations of God is actually atheism. It is to be concluded, therefore, that those who worship demigods or self-proclaimed incarnations of God are all atheists. They have lost their knowledge, as confirmed in the *Bhagavad-gītā* (7.20): kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ. "Those whose minds are distorted by material desires surrender unto demigods." Unfortunately, those who do not cultivate Kṛṣṇa consciousness and do not properly understand the Vedic knowledge accept any rascal to be an incarnation of God, and they are of the opinion that one can become an incarnation simply by worshiping a demigod. This philosophical hodge-podge exists under the name of the Hindu religion, but the Kṛṣṇa consciousness movement does not approve of it. Indeed, we strongly condemn it. Such worship of demigods and so-called incarnations of God should never be confused with the pure Kṛṣṇa consciousness movement.





TEXT 12





'ācāryaratna' nāma dhare baḍa eka śākhā



tāṅra parikara, tāṅra śākhā-upaśākhā



SYNONYMS



*ācāryaratna*-of the name Ācāryaratna; *nāma*-name; *dhare*-he accepts; *baḍa*-big; *eka*-one; *śākhā*-branch; *tāṅra*-his; *parikara*-associates; *tāṅra*-his; *śākhā*-branch; *upaśākhā*-subbranches.



TRANSLATION



Another big branch was Ācāryaratna, and his associates were subbranches.





TEXT 13





ācāryaratnera nāma 'śrī-candraśekhara'--



yāṅra ghare devī-bhāve nācilā īśvara



SYNONYMS



*ācāryaratnera*-of Ācāryaratna; *nāma*-name; *śrī-candraśekhara*-of the name Śrī Candraśekhara; *yāṅra*-of whom; *ghare*-in the home; *devī*-bhāve-as the goddess; *nācilā*-danced; *īśvara*-Śrī Caitanya Mahāprabhu.



TRANSLATION



Ācāryaratna was also named Śrī Candraśekhara Ācārya. In a drama in his house, Lord Caitanya played the goddess of fortune.



PURPORT



Dramatic performances were also enacted during the presence of Śrī Caitanya Mahāprabhu, but the players who took part in such dramas were all pure devotees; no outsiders were allowed. The members of ISKCON should follow this example. Whenever they stage dramatic performances about the lives of Śrī Caitanya Mahāprabhu or Lord Kṛṣṇa, the players must be pure devotees. Professional players and dramatic actors have no sense of devotional service, and therefore although they can perform very artistically, there is no life in such performances. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura used to refer to such an actor as yātrā-dale nārada, which means "farcical Nārada." Sometimes an actor in a drama plays the part of Nārada Muni, although in his private life he is not at all like Nārada Muni because he is not a devotee. Such actors are not needed in dramatic performances about the lives of Śrī Caitanya Mahāprabhu and Lord Kṛṣṇa.





Śrī Caitanya Mahāprabhu used to perform dramas with Advaita Prabhu, Śrīvāsa Ṭhākura and other devotees in the house of Candraśekhara. The place where Candraśekhara's house was situated is now known as Vrajapattana. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura established a branch of his Śrī Caitanya Maṭha at this place. When Śrī Caitanya Mahāprabhu decided to accept the renounced order of life, Candraśekhara Ācārya was informed of this by Śrī Nityānanda Prabhu, and therefore he was also present when Lord Caitanya accepted sannyāsa from Keśava Bhāratī in Katwa. It is he who first spread the word in Navadvīpa of Lord Caitanya's accepting sannyāsa. Śrī Candraśekhara Ācārya was present during many important incidents in the pastimes of Lord Caitanya Mahāprabhu. He therefore forms the second branch of the tree of Lord Caitanya.





TEXT 14





puṇḍarīka vidyānidhi--baḍa-śākhā jāni



yāṅra nāma lañā prabhu kāndilā āpani



SYNONYMS



*puṇḍarīka vidyānidhi*-of the name Puṇḍarīka Vidyānidhi; *baḍa-śākhā*-another big branch; *jāni*-I know; *yāṅra nāma*-whose name; *lañā*-taking; *prabhu*-the Lord; *kāndilā*-cried; *āpani*-Himself.



TRANSLATION



Puṇḍarīka Vidyānidhi, the third big branch, was so dear to Lord Caitanya Mahāprabhu that in his absence Lord Caitanya Himself would sometimes cry.



PURPORT



In the Gaura-gaṇoddeśa-dīpikā Śrīla Puṇḍarīka Vidyānidhi is described as the father of Śrīmatī Rādhārāṇī in kṛṣṇa-līlā. Caitanya Mahāprabhu therefore treated him as His father. Puṇḍarīka Vidyānidhi's father was known as Bāṇeśvara or, according to another opinion, Śuklāmbara Brahmacārī, and his mother's name was Gaṅgādevī. According to one opinion, Bāṇeśvara was a descendent of Śrī Śivarāma Gaṅgopādhyāya. The original home of Puṇḍarīka Vidyānidhi was in East Bengal, in a village near Dacca named Bāghiyā, which belonged to the Vārendra group of brāhmaṇa families. Sometimes these Vārendra brāhmaṇas were at odds with another group known as Rāḍhīya brāhmaṇas, and therefore Puṇḍarīka Vidyānidhi's family was ostracized and at that time was not living as a respectable family. Bhaktisiddhānta Sarasvatī informs us that one of the members of this family is living in Vṛndāvana and is named Sarojānanda Gosvāmī. One special characteristic of this family is that each of its members had only one son or no son at all, and therefore the family was not very expansive. There is a place in the district of Caṭṭagrāma in East Bengal that is known as Hāta-hājāri, and a short distance from this place is a village known as Mekhalā-grāma in which Puṇḍarīka Vidyānidhi's forefathers lived. One can approach Mekhalā-grāma from Caṭṭagrāma either on horseback, by bullock cart or by steamer. The steamer station is known as Annapūrṇāra-ghāṭa. The birthplace of Puṇḍarīka Vidyānidhi is about two miles southwest of Annapūrṇāra-ghāṭa. The temple constructed there by Puṇḍarīka Vidyānidhi is now very old and much in need of repair. Without repair, the temple may soon crumble. There are two inscriptions on the bricks of that temple, but they are so old that one cannot read them. There is another temple, however, about two hundred yards south of this one, and some people say that this is the old temple constructed by Puṇḍarīka Vidyānidhi.





Śrī Caitanya Mahāprabhu called Puṇḍarīka Vidyānidhi "father," and He gave him the title Premanidhi. Puṇḍarīka Vidyānidhi later became the spiritual master of Gadādhara Paṇḍita and an intimate friend of Svarūpa Dāmodara's. Gadādhara Paṇḍita at first misunderstood Puṇḍarīka Vidyānidhi to be an ordinary pounds-and-shillings man, but later, upon being corrected by Śrī Caitanya Mahāprabhu, he became his disciple. Another incident in the life of Puṇḍarīka Vidyānidhi involves his criticizing the priest of the Jagannātha temple, for which Jagannātha Prabhu chastised him personally by slapping his cheeks. This is described in Śrī *Caitanya-bhāgavata*, *Antya-līlā*, Chapter Seven. Śrī Bhaktisiddhānta Sarasvatī Ṭhākura informs us that there are still two living descendants of the family of Puṇḍarīka Vidyānidhi, who are named Śrī Harakumāra Smṛtitīrtha and Śrī Kṛṣṇakiṅkara Vidyālaṅkāra. For further information one should refer to the dictionary known as Vaiṣṇava-mañjuṣā.





TEXT 15





baḍa śākhā,--gadādhara paṇḍita-gosāñi



teṅho lakṣmī-rūpā, tāṅra sama keha nāi



SYNONYMS



*baḍa śākhā*-big branch; *gadādhara paṇḍita-gosāñi*-the descendants or disciplic succession of Gadādhara Paṇḍita; *teṅho*-Gadādhara Paṇḍita; *lakṣmī*-rūpā-incarnation of the pleasure potency of Lord Kṛṣṇa; *tāṅra*-his; *sama*-equal; *keha*-anyone; *nāi*-there is none.



TRANSLATION



Gadādhara Paṇḍita, the fourth branch, is described as an incarnation of the pleasure potency of Śrī Kṛṣṇa. No one, therefore, can equal him.



PURPORT



In the Gaura-gaṇoddeśa-dīpikā, verses 147 through 153, it is stated: "The pleasure potency of Śrī Kṛṣṇa formerly known as Vṛndāvaneśvarī is now personified in the form of Śrī Gadādhara Paṇḍita in the pastimes of Lord Caitanya Mahāprabhu." Śrī Svarūpa Dāmodara Gosvāmī has pointed out that in the shape of Lakṣmī, the pleasure potency of Kṛṣṇa, she was formerly very dear to the Lord as Śyāmasundara-vallabhā. The same Śyāmasundara-vallabhā is now present as Gadādhara Paṇḍita. Formerly, as Lalitā-sakhī, she was always devoted to Śrīmatī Rādhārāṇī. In the Twelfth Chapter of this part of the *Caitanya-caritāmṛta* there is a description of the descendants or disciplic succession of Gadādhara Paṇḍita.





TEXT 16





tāṅra śiṣya-upaśiṣya,--tāṅra upaśākhā



eimata saba śākhā-upaśākhāra lekhā



SYNONYMS



*tāṅra*-his; *śiṣya*-disciples; *upaśiṣya*-granddisciples and admirers; *tāṅra*-his; *upaśākhā*-subbranches; *eimata*-in this way; *saba*-all; *śākhā*-branches; *upaśākhāra*-subbranches; *lekhā*-to describe by writing.



TRANSLATION



His disciples and granddisciples are his subbranches. To describe them all would be difficult.





TEXT 17





vakreśvara paṇḍita--prabhura baḍa priya bhṛtya



eka-bhāve cabbiśa prahara yāṅra nṛtya



SYNONYMS



*vakreśvara paṇḍita*-of the name Vakreśvara Paṇḍita; *prabhura*-of the Lord; *baḍa*-very; *priya*-dear; *bhṛtya*-servant; *eka*-bhāve-continuously in the same ecstasy; *cabbiśa*-twenty-four; *prahara*-a duration of time comprising three hours; *yāṅra*-whose; *nṛtya*-dancing.



TRANSLATION



Vakreśvara Paṇḍita, the fifth branch of the tree, was a very dear servant of Lord Caitanya's. He could dance with constant ecstasy for seventy-two hours.



PURPORT



In the Gaura-gaṇoddeśa-dīpikā, verse 71, it is stated that Vakreśvara Paṇḍita was an incarnation of Aniruddha, one of the quadruple expansions of Viṣṇu (Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna). He could dance wonderfully for seventy-two continuous hours. When Lord Caitanya Mahāprabhu played in dramatic performances in the house of Śrīvāsa Paṇḍita, Vakreśvara Paṇḍita was one of the chief dancers, and he danced continuously for that length of time. Śrī Govinda dāsa, an Oriyā devotee of Lord Caitanya Mahāprabhu, has described the life of Vakreśvara Paṇḍita in his book Gaura-kṛṣṇodaya. There are many disciples of Vakreśvara Paṇḍita in Orissa, and they are known as Gauḍīya Vaiṣṇavas although they are Oriyās. Among these disciples are Śrī Gopālaguru and his disciple Śrī Dhyānacandra Gosvāmī.





TEXT 18





āpane mahāprabhu gāya yāṅra nṛtya-kāle



prabhura caraṇa dhari' vakreśvara bale



SYNONYMS



*āpane*-personally; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *gāya*-sang; *yāṅra*-whose; *nṛtya*-kāle-at the time of dancing; *prabhura*-of the Lord; *caraṇa*-lotus feet; *dhari'*-embracing; *vakreśvara*-Vakreśvara Paṇḍita; *bale*-said.



TRANSLATION



Śrī Caitanya Mahāprabhu personally sang while Vakreśvara Paṇḍita danced, and thus Vakreśvara Paṇḍita fell at the lotus feet of the Lord and spoke as follows.





TEXT 19





"daśa-sahasra gandharva more deha' candramukha



tārā gāya, muñi nācoṅ--tabe mora sukha"



SYNONYMS



*daśa*-sahasra-ten thousand; *gandharva*-residents of Gandharvaloka; *more*-unto me; *deha'*-please deliver; *candra-mukha*-O moon-faced one; *tārā gāya*-let them sing; *muñi nācoṅ*-let me dance; *tabe*-then; *mora*-my; *sukha*-happiness.



TRANSLATION



"O Candramukha! Please give me ten thousand Gandharvas. Let them sing as I dance, and then I will be greatly happy."



PURPORT



The Gandharvas, who are residents of Gandharvaloka, are celebrated as celestial singers. Whenever singing is needed in the celestial planets, the Gandharvas are invited to sing. The Gandharvas can sing continuously for days, and therefore Vakreśvara Paṇḍita wanted to dance as they sang.





TEXT 20





prabhu bale--tumi mora pakṣa eka śākhā



ākāśe uḍitāma yadi pāṅ āra pākhā



SYNONYMS



*prabhu bale*-Lord Śrī Caitanya Mahāprabhu replied; *tumi*-you; *mora*-My; *pakṣa*-wing; *eka*-one; *śākhā*-one-sided; *ākāśe*-in the sky; *uḍitāma*-I could fly; *yadi*-if; *pāṅ*-I could get; *āra*-another; *pākhā*-wing.



TRANSLATION



Lord Caitanya replied, "I have only one wing like you, but if I had another, certainly I would fly in the sky!"





TEXT 21





paṇḍita jagadānanda prabhura prāṇa-rūpa



loke khyāta yeṅho satyabhāmāra svarūpa



SYNONYMS



*paṇḍita jagadānanda*-of the name Paṇḍita Jagadānanda; *prabhura*-of the Lord; *prāṇa*-rūpa-life and soul; *loke*-in the world; *khyāta*-celebrated; *yeṅho*-who; *satyabhāmāra*-of Satyabhāmā; *svarūpa*-personification.



TRANSLATION



Paṇḍita Jagadānanda, the sixth branch of the Caitanya tree, was celebrated as the life and soul of the Lord. He is known to have been an incarnation of Satyabhāmā [one of the chief queens of Lord Kṛṣṇa].



PURPORT



There are many dealings of Jagadānanda Paṇḍita with Lord Śrī Caitanya Mahāprabhu. Most importantly, he was the Lord's constant companion and especially took part in all the pastimes of the Lord in the houses of Śrīvāsa Paṇḍita and Candraśekhara Ācārya.





TEXT 22





prītye karite cāhe prabhura lālana-pālana



vairāgya-loka-bhaye prabhu nā māne kakhana



SYNONYMS



*prītye*-in intimacy or affection; *karite*-to do; *cāhe*-wanted; *prabhura*-the Lord's; *lālana*-pālana-maintenance; *vairāgya*-renouncement; *loka*-bhaye-fearing the public; *prabhu*-the Lord; *nā*-did not; *māne*-accept; *kakhana*-any time.



TRANSLATION



Jagadānanda Paṇḍita [as an incarnation of Satyabhāmā] always wanted to see to the comfort of Lord Caitanya, but since the Lord was a sannyāsī He did not accept the luxuries that Jagadānanda Paṇḍita offered.





TEXT 23





dui-jane khaṭmaṭi lāgāya kondala



tāṅra prītyera kathā āge kahiba sakala



SYNONYMS



*dui*-jane-two persons; *khaṭmaṭi*-fighting over trifles; *lāgāya*-continued; *kondala*-quarrel; *tāṅra*-his; *prītyera*-affection; *kathā*-narration; *āge*-ahead; *kahiba*-I shall speak; *sakala*-all.



TRANSLATION



They sometimes appeared to fight over trifles, but these quarrels were based on their affection, of which I shall speak later.





TEXT 24





rāghava-paṇḍita--prabhura ādya-anucara



tāṅra eka śākhā mukhya--makaradhvaja kara



SYNONYMS



*rāghava paṇḍita*-of the name Rāghava Paṇḍita; *prabhura*-of the Lord; *ādya*-original; *anucara*-follower; *tāṅra*-his; *eka*-one; *śākhā*-branch; *mukhya*-chief; *makaradhvaja*-of the name Makaradhvaja; *kara*-surname.



TRANSLATION



Rāghava Paṇḍita, Lord Śrī Caitanya Mahāprabhu's original follower, is understood to have been the seventh branch. From him proceeded another subbranch, headed by Makaradhvaja Kara.



PURPORT



Kara was the surname of Makaradhvaja. At present this surname is generally found in the Kāyastha community. The Gaura-gaṇoddeśa-dīpikā, verse 166, states:





dhaniṣṭhā bhakṣya-sāmagrīṁ

kṛṣṇāyādād vraje 'mitām

saiva sāmprataṁ gaurāṅga-

priyo rāghava-paṇḍitaḥ



Rāghava Paṇḍita was formerly a confidential gopī in Vraja during the time of Lord Kṛṣṇa's pastimes, and his former name was Dhaniṣṭhā. This gopī, Dhaniṣṭhā, always engaged in preparing foods for Kṛṣṇa.





TEXT 25





tāṅhāra bhaginī damayantī prabhura priya dāsī



prabhura bhoga-sāmagrī ye kare vāra-māsi



SYNONYMS



*tāṅhāra*-his; *bhaginī*-sister; *damayantī*-of the name Damayantī; *prabhura*-of the Lord; *priya*-dear; *dāsī*-maidservant; *prabhura*-of the Lord; *bhoga*-sāmagrī-cooking materials; *ye*-who; *kare*-does; *vāra*-māsi-throughout the whole year.



TRANSLATION



Rāghava Paṇḍita's sister Damayantī was the dear maidservant of the Lord. She always collected various ingredients with which to cook for Lord Caitanya.



PURPORT



In the Gaura-gaṇoddeśa-dīpikā, verse 167, it is mentioned, guṇamālā vraje yāsīd damayantī tu tat-svasā: The gopī named Guṇamālā appeared as Rāghava Paṇḍita's sister Damayantī. On the East Bengal railway line beginning from the Sealdah station in Calcutta, there is a station named Sodapura, which is not very far from Calcutta. Within one mile of this station, toward the western side of the Ganges, is a village known as Pāṇihāṭī, in which the residential quarters of Rāghava Paṇḍita still exist. On Rāghava Paṇḍita's tomb is a creeper on a concrete platform. There is also a Madana-mohana Deity in a broken-down temple nearby. This temple is managed by a local Zamindar of the name Śrī Śivacandra Rāya Caudhurī. Makaradhvaja Kara was also an inhabitant of Pāṇihāṭī.





TEXT 26





se saba sāmagrī yata jhālite bhariyā



rāghava la-iyā yā'na gupata kariyā



SYNONYMS



*se saba*-all those; *sāmagrī*-ingredients; *yata*-all of them; *jhālite bhariyā*-packing in bags; *rāghava*-Rāghava Paṇḍita; *la*-iyā-carried; *yā'na*-goes; *gupata kariyā*-very confidentially.



TRANSLATION



The foods Damayantī cooked for Lord Caitanya when He was at Purī were carried in bags by her brother Rāghava without the knowledge of others.





TEXT 27





vāra-māsa tāhā prabhu karena aṅgīkāra



'rāghavera jhāli' bali' prasiddhi yāhāra



SYNONYMS



*vāra-māsa*-the whole year; *tāhā*-all those foods; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *karena*-did; *aṅgīkāra*-accept; *rāghavera jhāli*-the bags of Rāghava Paṇḍita; *bali'*-so called; *prasiddhi*-celebrated; *yāhāra*-of which.



TRANSLATION



The Lord accepted these foods throughout the entire year. Those bags are still celebrated as rāghavera jhāli ["the bags of Rāghava Paṇḍita"].





TEXT 28





se-saba sāmagrī āge kariba vistāra



yāhāra śravaṇe bhaktera vahe aśrudhāra



SYNONYMS



*se-saba*-all these things; *sāmagrī*-ingredients of the foods; *āge*-further on; *kariba*-I shall describe; *vistāra*-vividly; *yāhāra*-of which; *śravaṇe*-by the hearing; *bhaktera*-of a devotee; *vahe*-flowing; *aśru*-dhāra-tears.



TRANSLATION



I shall describe the contents of the bags of Rāghava Paṇḍita later in this book. Hearing this narration, devotees generally cry, and tears glide down from their eyes.



PURPORT



A vivid description of these rāghavera jhāli is to be found in Chapter Ten of the *Antya-līlā* portion of Śrī *Caitanya-caritāmṛta*.





TEXT 29





prabhura atyanta priya--paṇḍita gaṅgādāsa



yāṅhāra smaraṇe haya sarva-bandha-nāśa



SYNONYMS



*prabhura*-of the Lord; *atyanta*-very much; *priya*-dear; *paṇḍita gaṅgādāsa*-of the name Paṇḍita Gaṅgādāsa; *yāṅhāra*-who; *smaraṇe*-by remembering; *haya*-it becomes; *sarva*-bandha-nāśa-freedom from all kinds of bondage.



TRANSLATION



Paṇḍita Gaṅgādāsa was the eighth dear branch of the tree of Śrī Caitanya Mahāprabhu. One who remembers his activities attains freedom from all bondage.





TEXT 30





caitanya-pārṣada--śrī-ācārya purandara



pitā kari' yāṅre bale gaurāṅga-sundara



SYNONYMS



*caitanya*-pārṣada-associate of Lord Caitanya; *śrī-ācārya purandara*-of the name Śrī Ācārya Purandara; *pitā*-father; *kari'*-taking him; *yāṅre*-whom; *bale*-says; *gaurāṅga-sundara*-Lord Caitanya Mahāprabhu.



TRANSLATION



Śrī Ācārya Purandara, the ninth branch, was a constant associate of Lord Caitanya. The Lord accepted him as His father.



PURPORT



It is described in the *Caitanya-bhāgavata* that whenever Lord Caitanya Mahāprabhu visited the house of Rāghava Paṇḍita, He also visited Purandara Ācārya immediately upon receiving an invitation. Purandara Ācārya is to be considered most fortunate because the Lord used to greet him by addressing him as His father and embracing him in great love.





TEXT 31





dāmodara-paṇḍita śākhā premete pracaṇḍa



prabhura upare yeṅho kaila vākya-daṇḍa



SYNONYMS



*dāmodara-paṇḍita*-of the name Dāmodara Paṇḍita; *śākhā*-another branch (the tenth branch); *premete*-in affection; *pracaṇḍa*-very much advanced; *prabhura*-the Lord; *upare*-upon; *yeṅho*-he who; *kaila*-did; *vākya*-daṇḍa-chastisement by speaking.



TRANSLATION



Dāmodara Paṇḍita, the tenth branch of the Caitanya tree, was so elevated in love of Lord Caitanya that he once unhesitatingly chastised the Lord with strong words.





TEXT 32





daṇḍa-kathā kahiba āge vistāra kariyā



daṇḍe tuṣṭa prabhu tāṅre pāṭhāilā nadīyā



SYNONYMS



*daṇḍa-kathā*-the narration of such chastisement; *kahiba*-I shall speak; *āge*-ahead; *vistāra*-detailed description; *kariyā*-making; *daṇḍe*-in the matter of chastisement; *tuṣṭa prabhu*-the Lord is very much satisfied; *tāṅre*-him; *pāṭhāilā*-sent back; *nadīyā*-Nadia (a district in Bengal).



TRANSLATION



Later in the *Caitanya-caritāmṛta* I shall describe this incident of chastisement in detail. The Lord, being very much satisfied by this chastisement, sent Dāmodara Paṇḍita to Navadvīpa.



PURPORT



Dāmodara Paṇḍita, who was formerly known as Śaibyā in Vraja-dhāma, used to carry messages from Lord Caitanya to Śacīmātā, and during the Ratha-yātrā festival he carried messages from Śacīmātā to Lord Caitanya Mahāprabhu.





TEXT 33





tāṅhāra anuja śākhā--śaṅkara-paṇḍita



'prabhu-pādopādhāna' yāṅra nāma vidita



SYNONYMS



*tāṅhāra*-his (Dāmodara Paṇḍita's); *anuja*-younger brother; *śākhā*-the eleventh branch; *śaṅkara-paṇḍita*-of the name Śaṅkara Paṇḍita; *prabhu*-the Lord's; *pāda*-upadhāna-shoes; *yāṅra*-whose; *nāma*-name; *vidita*-celebrated.



TRANSLATION



The eleventh branch, the younger brother of Dāmodara Paṇḍita, was known as Śaṅkara Paṇḍita. He was celebrated as the shoes of the Lord.





TEXT 34





sadāśiva-paṇḍita yāṅra prabhu-pade āśa



prathamei nityānandera yāṅra ghare vāsa



SYNONYMS



*sadāśiva-paṇḍita*-of the name Sadāśiva Paṇḍita; *yāṅra*-whose; *prabhu*-pade-unto the lotus feet of the Lord; *āśa*-constant desire; *prathamei*-in the beginning; *nityānandera*-of Lord Nityānanda; *yāṅra*-of whom; *ghare*-in the home; *vāsa*-residence.



TRANSLATION



Sadāśiva Paṇḍita, the twelfth branch, was always anxious to serve the lotus feet of the Lord. It was his good fortune that when Lord Nityānanda came to Navadvīpa He resided at his house.



PURPORT



It is mentioned in the *Caitanya-bhāgavata*, *Antya-līlā*, Chapter Nine, that Sadāśiva Paṇḍita was a pure devotee and that Nityānanda Prabhu resided at his house.





TEXT 35





śrī-nṛsiṁha-upāsaka--pradyumna brahmacārī



prabhu tāṅra nāma kailā 'nṛsiṁhānanda' kari'



SYNONYMS



*śrī-nṛsiṁha-upāsaka*-the worshiper of Lord Nṛsiṁhadeva; *pradyumna brahmacārī*-of the name Pradyumna Brahmacārī; *prabhu*-the Lord; *tāṅra*-his; *nāma*-name; *kailā*-turned into; *nṛsiṁhānanda*-of the name Nṛsiṁhānanda; *kari'*-by such a name.



TRANSLATION



The thirteenth branch was Pradyumna Brahmacārī. Since he was a worshiper of Lord Nṛsiṁhadeva, Śrī Caitanya Mahāprabhu changed his name to Nṛsiṁhānanda Brahmacārī.



PURPORT



Pradyumna Brahmacārī is described in the *Antya-līlā*, Second Chapter, of Śrī *Caitanya-caritāmṛta*. He was a great devotee of Lord Caitanya's who changed his name to Nṛsiṁhānanda. While coming from the house of Rāghava Paṇḍita at Pānihāṭī to the house of Śivānanda, Lord Caitanya Mahāprabhu appeared in the heart of Nṛsiṁhānanda Brahmacārī. To acknowledge this, Nṛsiṁhānanda Brahmacārī used to accept as eatables the food of three Deities, namely, Jagannātha, Nṛsiṁhadeva and Lord Caitanya Mahāprabhu. This is stated in the *Caitanya-caritāmṛta*, *Antya-līlā*, Second Chapter, verses 48 through 78. Upon receiving information that Lord Caitanya Mahāprabhu was proceeding toward Vṛndāvana from Kuliyā, Nṛsiṁhānanda absorbed himself in meditation and by his mental activities began constructing a very nice road from Kuliyā to Vṛndāvana. All of a sudden, however, he broke his meditation and told the other devotees that this time Lord Caitanya Mahāprabhu would not go to Vṛndāvana but only as far as the place known as Kānāi Nāṭaśālā. This is described in the *Madhya-līlā*, Chapter One, verses 155 through 162. The Gaura-gaṇoddeśa-dīpikā, verse 74, says, āveśaś ca tathājñeyo miśre pradyumna-saṁjñake: Śrī Caitanya Mahāprabhu changed the name of Pradyumna Miśra, or Pradyumna Brahmacārī, to Nṛsiṁhānanda Brahmacārī, for in his heart Lord Nṛsiṁhadeva was manifest. It is said that Lord Nṛsiṁhadeva used to talk with him directly.





TEXT 36





nārāyaṇa-paṇḍita eka baḍa-i udāra



caitanya-caraṇa vinu nāhi jāne āra



SYNONYMS



*nārāyaṇa-paṇḍita*-of the name Nārāyaṇa Paṇḍita; *eka*-one; *baḍai*-very; *udāra*-liberal; *caitanya-caraṇa*-the lotus feet of Lord Caitanya; *vinu*-except; *nāhi*-not; *jāne*-know; *āra*-anything else.



TRANSLATION



Nārāyaṇa Paṇḍita, the fourteenth branch, a great and liberal devotee, did not know any shelter but Lord Caitanya's lotus feet.



PURPORT



Nārāyaṇa Paṇḍita was one of the associates of Śrīvāsa Ṭhākura. It is mentioned in the *Caitanya-bhāgavata*, Ninth Chapter, verse 93, that he went to see Śrī Caitanya Mahāprabhu at Jagannātha Purī with Ṭhākura's brother Śrī Rāma Paṇḍita.





TEXT 37





śrīmān-paṇḍita śākhā--prabhura nija bhṛtya



deuṭi dharena, yabe prabhu karena nṛtya



SYNONYMS



*śrīmān-paṇḍita*-of the name Śrīmān Paṇḍita; *śākhā*-branch; *prabhura*-of the Lord; *nija*-own; *bhṛtya*-servant; *deuṭi*-torch light; *dharena*-carries; *yabe*-while; *prabhu*-Lord Caitanya; *karena*-does; *nṛtya*-dance.



TRANSLATION



The fifteenth branch was Śrīmān Paṇḍita, who was a constant servitor of Lord Caitanya Mahāprabhu. He used to carry a torch while the Lord danced.



PURPORT



Śrīmān Paṇḍita was among the companions of Lord Caitanya Mahāprabhu when the Lord performed saṅkīrtana. When Lord Caitanya dressed Himself in the form of the goddess Lakṣmī and danced in the streets of Navadvīpa, Śrīmān Paṇḍita carried a torch to light the way.





TEXT 38





śuklāmbara-brahmacārī baḍa bhāgyavān



yāṅra anna māgi' kāḍi' khāilā bhagavān



SYNONYMS



*śuklāmbara-brahmacārī*-of the name Śuklāmbara Brahmacārī; *baḍa*-very; *bhāgyavān*-fortunate; *yāṅra*-whose; *anna*-food; *māgi'*-begging; *kāḍi'*-snatching; *khāilā*-ate; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



The sixteenth branch, Śuklāmbara Brahmacārī, was very fortunate because Lord Caitanya Mahāprabhu jokingly or seriously begged food from him or sometimes snatched it from him forcibly and ate it.



PURPORT



It is stated that Suklāmbara Brahmacārī, an inhabitant of Navadvīpa, was Lord Caitanya Mahāprabhu's first companion in the saṅkīrtana movement. When Lord Caitanya returned from Gayā after initiation, He stayed with Śuklāmbara Brahmacārī because He wanted to hear from this devotee about the pastimes of Lord Kṛṣṇa. Śuklāmbara Brahmacārī collected alms of rice from the inhabitants of Navadvīpa, and Śrī Caitanya Mahāprabhu took pleasure in eating the rice that he cooked. It is said that Śuklāmbara Brahmacārī was one of the wives of the yajñic brāhmaṇas during the time of Lord Kṛṣṇa's pastimes in Vṛndāvana. Lord Kṛṣṇa begged food from the wives of the yajñic brāhmaṇas, and Lord Caitanya Mahāprabhu performed a similar pastime by begging rice from Śuklāmbara Brahmacārī.





TEXT 39





nandana-ācārya-śākhā jagate vidita



lukāiyā dui prabhura yāṅra ghare sthita



SYNONYMS



*nandana-ācārya*-of the name Nandana Ācārya; *śākhā*-the seventeenth branch; *jagate*-in the world; *vidita*-celebrated; *lukāiyā*-hiding; *dui*-two; *prabhura*-of the Lords; *yāṅra*-of whom; *ghare*-in the house; *sthita*-situated.



TRANSLATION



Nandana Ācārya, the seventeenth branch of the Caitanya tree, is celebrated within the world because the two Prabhus [Lord Caitanya and Nityānanda] sometimes hid in his house.



PURPORT



Nandana Ācārya was another companion of Lord Caitanya Mahāprabhu during His kīrtana pastimes in Navadvīpa. Śrīla Nityānanda Prabhu, as Avadhūta, traveled on many pilgrimages, and when He first came to Śrī Navadvīpa-dhāma He remained hidden in the house of Nandana Ācārya. It is there that He first met all the devotees of Lord Caitanya Mahāprabhu. When Caitanya Mahāprabhu exhibited His mahā-prakāśa, He asked Rāmāi Paṇḍita to call Advaita Prabhu, who was hiding in the home of Nandana Ācārya, for Śrī Caitanya Mahāprabhu could understand that He was hiding. Similarly, Lord Caitanya also sometimes hid in the home of Nandana Ācārya. In this connection one may refer to Śrī *Caitanya-bhāgavata*, *Madhya-līlā* Chapters Six and Seventeen.





TEXT 40





śrī-mukunda-datta śākhā--prabhura samādhyāyī



yāṅhāra kīrtane nāce caitanya-gosāñi



SYNONYMS



*śrī-mukunda-datta*-of the name Śrī Mukunda Datta; *śākhā*-another branch; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *samādhyāyī*-class friend; *yāṅhāra*-whose; *kīrtane*-in saṅkīrtana; *nāce*-dances; *caitanya-gosāñi*-Śrī Caitanya Mahāprabhu.



TRANSLATION



Mukunda Datta, a class friend of Lord Caitanya's, was another branch of the Caitanya tree. Lord Caitanya danced while he sang.



PURPORT



Śrī Mukunda Datta was born in the Caṭṭagrāma district, in the village of Chanharā, which is under the jurisdiction of the police station named Paṭiyā. This village is situated ten krośas, or about twenty miles, from the home of Puṇḍarīka Vidyānidhi. In the Gaura-gaṇoddeśa-dīpikā (140) it is said:





vraje sthitau gāyakau yau

madhukaṇṭha-madhuvratau

mukunda-vāsudevau tau

dattau gaurāṅga-gāyakau



"In Vraja there were two very nice singers named Madhukaṇṭha and Madhuvrata. They appeared in caitanya-līlā as Mukunda and Vāsudeva Datta, who were singers in the society of Lord Caitanya Mahāprabhu." When Lord Caitanya was a student, Mukunda Datta was His class friend, and they frequently engaged in logical arguments. Sometimes Lord Caitanya Mahāprabhu would fight with Mukunda Datta, using tricks of logic. This is described in the *Caitanya-bhāgavata*, *Ādi-līlā*, Chapters Eleven and Twelve. When Lord Caitanya Mahāprabhu returned from Gayā, Mukunda Datta gave Him pleasure by reciting verses from *Śrīmad-Bhāgavatam* about kṛṣṇa-līlā. It was by his endeavor that Gadādhara Paṇḍita Gosvāmī became a disciple of Puṇḍarīka Vidyānidhi, as stated in Śrī *Caitanya-bhāgavata*, *Madhya-līlā*, Chapter Seven. When Mukunda Datta sang in the courtyard of Śrīvāsa Prabhu, Mahāprabhu danced with His singing, and when Lord Caitanya for twenty-one hours exhibited an ecstatic manifestation known as sāta-prahariyā, Mukunda Datta inaugurated the function by singing.





Sometimes Lord Caitanya Mahāprabhu chastised Mukunda Datta by calling him khaḍajāṭhiyā beṭā because he attended many functions held by different classes of nondevotees. This is stated in the *Caitanya-bhāgavata*, *Madhya-līlā*, Chapter Ten. When Lord Caitanya Mahāprabhu dressed Himself as the goddess of fortune to dance in the house of Candraśekhara, Mukunda Datta began the first song.



Before disclosing His desire to take the renounced order of life, Lord Caitanya first went to the house of Mukunda Datta, but at that time Mukunda Datta requested Lord Caitanya Mahāprabhu to continue His saṅkīrtana movement for a few days more before taking sannyāsa. This is stated in *Caitanya-bhāgavata*, *Madhya-līlā* Chapter Twenty-six. The information of Lord Caitanya's accepting the renounced order was made known to Gadādhara Paṇḍita, Candraśekhara Ācārya and Mukunda Datta by Nityānanda Prabhu, and therefore all of them went to Katwa and arranged for kīrtana and all the paraphernalia for Lord Caitanya's acceptance of sannyāsa. After the Lord took sannyāsa, they all followed Him, especially Śrī Nityānanda Prabhu, Gadādhara Prabhu and Govinda, who followed Him all the way to Puruṣottama-kṣetra. In this connection one may refer to Śrī *Caitanya-bhāgavata*, *Antya-līlā*, Chapter Two. In the place known as Jaleśvara, Nityānanda Prabhu broke the sannyāsa rod of Caitanya Mahāprabhu. Mukunda Datta was also present at that time. He went every year from Bengal to see Lord Caitanya at Jagannātha Purī.





TEXT 41





vāsudeva datta--prabhura bhṛtya mahāśaya



sahasra-mukhe yāṅra guṇa kahile nā haya



SYNONYMS



*vāsudeva datta*-of the name Vāsudeva Datta; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *bhṛtya*-servant; *mahāśaya*-great personality; *sahasra*-mukhe-with thousands of mouths; *yāṅra*-whose; *guṇa*-qualities; *kahile*-describing; *nā*-never; *haya*-becomes fulfilled.



TRANSLATION



Vāsudeva Datta, the nineteenth branch of the Śrī Caitanya tree, was a great personality and a most confidential devotee of the Lord. One could not describe his qualities even with thousands of mouths.



PURPORT



Vāsudeva Datta, the brother of Mukunda Datta, was also a resident of Caṭṭagrāma. In the *Caitanya-bhāgavata* it is said, yāṅra sthāne kṛṣṇa haya āpane vikraya: Vāsudeva Datta was such a powerful devotee that Kṛṣṇa was purchased by him. Vāsudeva Datta stayed at Śrīvāsa Paṇḍita's house, and in the *Caitanya-bhāgavata* it is described that Lord Caitanya Mahāprabhu was so pleased with Vāsudeva Datta and so affectionate toward him that He used to say, "I am only Vāsudeva Datta's man. My body is only meant to please Vāsudeva Datta, and he can sell Me anywhere." Thrice He vowed that this was a fact and that no one should disbelieve these statements. "All My dear devotees," He said, "I tell you the truth. My body is especially meant for Vāsudeva Datta." Vāsudeva Datta initiated Śrī Yadunandana Ācārya, the spiritual master of Raghunātha dāsa, who later became Raghunātha dāsa Gosvāmī. This will be found in the *Caitanya-caritāmṛta*, Antya-līla, Sixth Chapter, verse 161. Vāsudeva Datta spent money very liberally; therefore Lord Caitanya Mahāprabhu asked Śivānanda Sena to become his sarakhela, or secretary, in order to control his extravagant expenses. Vāsudeva Datta was so kind to the living entities that he wanted to take all their sinful reactions so that they might be delivered by Śrī Caitanya Mahāprabhu. This is described in the Fifteenth Chapter of the *Caitanya-caritāmṛta*'s *Madhya-līlā*, verses 159 through 180.





There is a railway station named Pūrvasthalī near the Navadvīpa railway station, and about one mile away, in a village known as Māmagāchi, which is the birthplace of Vṛndāvana dāsa Ṭhākura, there is presently a temple of Madana-gopāla that was established by Vāsudeva Datta. The Gauḍīya Maṭha devotees have now taken charge of this temple, and the sevā-pūjā is going on very nicely. Every year all the pilgrims on the navadvīpa-parikrama visit Māmagāchi. Since Śrī Bhaktisiddhānta Sarasvatī Ṭhākura inaugurated the navadvīpa-parikrama function, the temple has been very well managed.





TEXT 42





jagate yateka jīva, tāra pāpa lañā



naraka bhuñjite cāhe jīva chāḍāiyā



SYNONYMS



*jagate*-in the world; *yateka*-all; *jīva*-living entities; *tāra*-their; *pāpa*-sinful activities; *lañā*-taking; *naraka*-hell; *bhuñjite*-to suffer; *cāhe*-wanted; *jīva*-the living entities; *chāḍāiyā*-liberating them.



TRANSLATION



Śrīla Vāsudeva Datta Ṭhākura wanted to suffer for the sinful activities of all the people of the world so that Lord Caitanya Mahāprabhu might deliver them.





TEXT 43





haridāsa-ṭhākura śākhāra adbhuta carita



tina lakṣa nāma teṅho layena apatita



SYNONYMS



*haridāsa-ṭhākura*-of the name Haridāsa Ṭhākura; *śākhāra*-of the branch; *adbhuta*-wonderful; *carita*-characteristics; *tina*-three; *lakṣa*-hundred thousand; *nāma*-names; *teṅho*-he; *layena*-chanted; *apatita*-without fail.



TRANSLATION



The twentieth branch of the Caitanya tree was Haridāsa Ṭhākura. His character was wonderful. He used to chant the holy name of Kṛṣṇa 300,000 times a day without fail.



PURPORT



Certainly the chanting of 300,000 holy names of the Lord is wonderful. No ordinary person can chant so many names, nor should one artificially imitate Haridāsa Ṭhākura's behavior. It is essential, however, that everyone fulfill a specific vow to chant the Hare Kṛṣṇa mantra. Therefore we have prescribed in our Society that all our students must chant at least sixteen rounds daily. Such chanting must be offenseless in order to be of high quality. Mechanical chanting is not as powerful as chanting of the holy name without offenses. It is stated in the *Caitanya-bhāgavata*, *Ādi-līlā*, Chapter Two, that Haridāsa Ṭhākura was born in a village known as Buḍhana but after some time came to live on the bank of the Ganges at Phuliyā near Śāntipura. From the description of his chastisement by a Muslim magistrate, which is found in the Sixteenth Chapter of the *Ādi-līlā* of *Caitanya-bhāgavata*, we can understand how humble and meek Haridāsa Ṭhākura was and how he achieved the causeless mercy of the Lord. In the dramas performed by Lord Caitanya Mahāprabhu, Haridāsa Ṭhākura played the part of a police chief. While chanting the Hare Kṛṣṇa mahā-mantra in Benāpola, he was personally tested by Māyādevī herself. Haridāsa Ṭhākura's passing away is described in the *Antya-līlā* of *Caitanya-caritāmṛta*, Eleventh Chapter. It is not definitely certain whether Śrī Haridāsa Ṭhākura appeared in the village named Buḍhana that is in the district of Khulnā. Formerly this village was within a district of twenty-four pargaṇas within the Sātakṣīrā division.





TEXT 44





tāṅhāra ananta guṇa--kahi diṅmātra



ācārya gosāñi yāṅre bhuñjāya śrāddha-pātra



SYNONYMS



*tāṅhāra*-Haridāsa Ṭhākura's; *ananta*-unlimited; *guṇa*-qualities; *kahi*-I speak; *diṅ*-mātra-only a small part; *ācārya gosāñi*-Śrī Advaita Ācārya Prabhu; *yāṅre*-to whom; *bhuñjāya*-offered to eat; *śrāddha*-pātra-prasāda offered to Lord Viṣṇu.



TRANSLATION



There was no end to the transcendental qualities of Haridāsa Ṭhākura. Here I mention but a fraction of his qualities. He was so exalted that Advaita Gosvāmī, when performing the śrāddha ceremony of his father, offered him the first plate.





TEXT 45





prahlāda-samāna tāṅra guṇera taraṅga



yavana-tāḍaneo yāṅra nāhika bhrū-bhaṅga



SYNONYMS



*prahlāda*-samāna-exactly like Prahlāda Mahārāja; *tāṅra*-his; *guṇera*-qualities; *taraṅga*-waves; *yavana*-of the Muslims; *tāḍaneo*-even by the persecution; *yāṅra*-whose; *nāhika*-there was none; *bhrū*-bhaṅga-even the slightest agitation of an eyebrow.



TRANSLATION



The waves of his good qualities were like those of Prahlāda Mahārāja. He did not even slightly raise an eyebrow when persecuted by the Muslim ruler.





TEXT 46





teṅho siddhi pāile tāṅra deha lañā kole



nācila caitanya-prabhu mahā-kutūhale



SYNONYMS



*teṅho*-he; *siddhi*-perfection; *pāile*-after achieving; *tāṅra*-his; *deha*-body; *lañā*-taking; *kole*-on the lap; *nācila*-danced; *caitanya-prabhu*-Lord Śrī Caitanya Mahāprabhu; *mahā-kutūhale*-in great ecstasy.



TRANSLATION



After the passing away of Haridāsa Ṭhākura, the Lord Himself took his body on His lap, and He danced with it in great ecstasy.





TEXT 47





tāṅra līlā varṇiyāchena vṛndāvana-dāsa



yebā avaśiṣṭa, āge kariba prakāśa



SYNONYMS



*tāṅra*-his; *līlā*-pastimes; *varṇiyāchena*-described; *vṛndāvana*-dāsa-Śrīla Vṛndāvana dāsa Ṭhākura; *yebā*-whatever; *avaśiṣṭa*-remained undescribed; *āge*-later in the book; *kariba*-I shall make; *prakāśa*-manifest.



TRANSLATION



Śrīla Vṛndāvana dāsa Ṭhākura vividly described the pastimes of Haridāsa Ṭhākura in his *Caitanya-bhāgavata*. Whatever has remained undescribed I shall try to explain later in this book.





TEXT 48





tāṅra upaśākhā--yata kulīna-grāmī jana



satyarāja-ādi--tāṅra kṛpāra bhājana



SYNONYMS



*tāṅra upaśākhā*-his subbranch; *yata*-all; *kulīna-grāmī jana*-the inhabitants of Kulīna-grāma; *satyarāja*-of the name Satyarāja; *ādi*-heading the list; *tāṅra*-his; *kṛpāra*-of mercy; *bhājana*-recipient.



TRANSLATION



One subbranch of Haridāsa Ṭhākura consisted of the residents of Kulīna-grāma. The most important among them was Satyarāja Khān, or Satyarāja Vasu, who was a recipient of all the mercy of Haridāsa Ṭhākura.



PURPORT



Satyarāja Khān was the son of Guṇarāja Khān and father of Rāmānanda Vasu. Haridāsa Ṭhākura lived for some time during the Cāturmāsya period in the village named Kulīna-grāma, where he chanted the holy name, the Hare Kṛṣṇa mahā-mantra, and distributed his mercy to the descendants of the Vasu family. Satyarāja Khān was allotted the service of supplying silk ropes for the Jagannātha Deity during the Rathayātrā festival. The answers to his inquiries from Śrī Caitanya Mahāprabhu about the duty of householder devotees are vividly described in the *Madhya-līlā*, Chapters Fifteen and Sixteen. The village of Kulīna-grāma is situated two miles from the railway station named Jaugrāma on the Newcord line from Howrah to Burdwan. Lord Caitanya Mahāprabhu very highly praised the people of Kulīna-grāma, and He stated that even a dog of Kulīna-grāma was very dear to Him.





TEXT 49





śrī-murāri gupta śākhā--premera bhāṇḍāra



prabhura hṛdaya drave śuni' dainya yāṅra



SYNONYMS



*śrī-murāri gupta*-of the name Śrī Murāri Gupta; *śākhā*-branch; *premera*-of love of Godhead; *bhāṇḍāra*-store; *prabhura*-of the Lord; *hṛdaya*-the heart; *drave*-melts; *śuni'*-hearing; *dainya*-humility; *yāṅra*-of whom.



TRANSLATION



Murāri Gupta, the twenty-first branch of the tree of Śrī Caitanya Mahāprabhu, was a storehouse of love of Godhead. His great humility and meekness melted the heart of Lord Caitanya.



PURPORT



Śrī Murāri Gupta wrote a book called Śrī Caitanya-carita. He belonged to a vaidya physician family of Śrīhaṭṭa, the paternal home of Lord Caitanya, and later became a resident of Navadvīpa. He was among the elders of Śrī Caitanya Mahāprabhu. Lord Caitanya exhibited His Varāha form in the house of Murāri Gupta, as described in the *Caitanya-bhāgavata*, *Madhya-līlā*, Third Chapter. When Śrī Caitanya Mahāprabhu exhibited His mahā-prakāśa form, He appeared before Murāri Gupta as Lord Rāmacandra. When Śrī Caitanya Mahāprabhu and Nityānanda Prabhu were sitting together in the house of Śrīvāsa Ṭhākura, Murāri Gupta first offered his respects to Lord Caitanya and then to Śrī Nityānanda Prabhu. Nityānanda Prabhu, however, was older than Caitanya Mahāprabhu, and therefore Lord Caitanya remarked that Murāri Gupta had violated social etiquette, for he should have first shown respect to Nityānanda Prabhu and then to Him. In this way, by the grace of Śrī Caitanya Mahāprabhu, Murāri Gupta was informed about the position of Śrī Nityānanda Prabhu, and the next day he offered obeisances first to Lord Nityānanda and then to Lord Caitanya. Śrī Caitanya Mahāprabhu gave chewed pan, or betel nut, to Murāri Gupta. Once Śivānanda Sena offered food to Lord Caitanya that had been cooked with excessive ghee, and the next day the Lord became sick and went to Murāri Gupta for treatment. Lord Caitanya accepted some water from the waterpot of Murāri Gupta, and thus He was cured. The natural remedy for indigestion is to drink a little water, and since Murāri Gupta was a physician, he gave the Lord some drinking water and cured Him.





When Caitanya Mahāprabhu appeared in the house of Śrīvāsa Ṭhākura in His Caturbhuja mūrti, Murāri Gupta became His carrier in the form of Garuḍa, and in these pastimes of ecstasy the Lord then got up on his back. It was the desire of Murāri Gupta to leave his body before the disappearance of Caitanya Mahāprabhu, but the Lord forbade him to do so. This is described in Caitanya-bhagāvata, *Madhya-līlā*, Chapter Twenty. When Śrī Caitanya Mahāprabhu one day appeared in ecstasy as the Varāha mūrti, Murāri Gupta offered Him prayers. He was a great devotee of Lord Rāmacandra, and his staunch devotion is vividly described in the *Caitanya-caritāmṛta*, *Madhya-līlā*, Fifteenth Chapter, verses 137 through 157.





TEXT 50





pratigraha nāhi kare, nā laya kāra dhana



ātma-vṛtti kari' kare kuṭumba bharaṇa



SYNONYMS



*pratigraha nāhi kare*-he did not accept charity from anyone; *nā*-not; *laya*-take; *kāra*-anyone's; *dhana*-wealth; *ātma*-vṛtti-own profession; *kari'*-executing; *kare*-maintained; *kuṭumba*-family; *bharaṇa*-provision.



TRANSLATION



Śrīla Murāri Gupta never accepted charity from friends, nor did he accept money from anyone. He practiced as a physician and maintained his family with his earnings.



PURPORT



It should be noted that a gṛhastha (householder) must not make his livelihood by begging from anyone. Every householder of the higher castes should engage himself in his own occupational duty as a brāhmaṇa, kṣatriya or vaiśya, but he should not engage in the service of others, for this is the duty of a śūdra. One should simply accept whatever he earns by his own profession. The engagements of a brāhmaṇa are yajana, yājana, paṭhana, pāṭhana, dāna and pratigraha. A brāhmaṇa should be a worshiper of Viṣṇu, and he should also instruct others how to worship Him. A kṣatriya can become a landholder and earn his livelihood by levying taxes or collecting rent from tenants. A vaiśya can accept agriculture or general trade as an occupational duty. Since Murāri Gupta was born in a physician's family (vaidya-vaṁśa), he practiced as a physician, and with whatever income he earned he maintained his family. As stated in *Śrīmad-Bhāgavatam*, everyone should try to satisfy the Supreme Personality of Godhead through the execution of his occupational duty. That is the perfection of life. This system is called daivī-varṇāśrama. Murāri Gupta was an ideal gṛhastha, for he was a great devotee of Lord Rāmacandra and Caitanya Mahāprabhu. By practicing as a physician he maintained his family and at the same time satisfied Lord Caitanya to the best of his ability. This is the ideal of householder life.





TEXT 51





cikitsā karena yāre ha-iyā sadaya



deha-roga bhāva-roga,--dui tāra kṣaya



SYNONYMS



*cikitsā*-medical treatment; *karena*-did; *yāre*-upon whom; *ha*-iyā-becoming; *sadaya*-merciful; *deha-roga*-the disease of the body; *bhāva-roga*-the disease of material existence; *dui*-both; *tāra*-his; *kṣaya*-diminished.



TRANSLATION



As Murāri Gupta treated his patients, by his mercy both their bodily and spiritual diseases subsided.



PURPORT



Murāri Gupta could treat both bodily and spiritual disease because he was a physician by profession and a great devotee of the Lord in terms of spiritual advancement. This is an example of service to humanity. Everyone should know that there are two kinds of diseases in human society. One disease, which is called adhyātmika, or material disease, pertains to the body, but the main disease is spiritual. The living entity is eternal, but somehow or other, when in contact with the material energy, he is subjected to the repetition of birth, death, old age and disease. The physicians of the modern day should learn from Murāri Gupta. Although modern philanthropic physicians open gigantic hospitals, there are no hospitals to cure the material disease of the spirit soul. The Kṛṣṇa consciousness movement has taken up the mission of curing this disease, but people are not very appreciative because they do not know what this disease is. A diseased person needs both proper medicine and a proper diet, and therefore the Kṛṣṇa consciousness movement supplies materially stricken people with the medicine of the chanting of the holy name, or the Hare Kṛṣṇa mahā-mantra, and the diet of prasāda. There are many hospitals and medical clinics to cure bodily diseases, but there are no such hospitals to cure the material disease of the spirit soul. The centers of the Kṛṣṇa consciousness movement are the only established hospitals that can cure man of birth, death, old age and disease.





TEXT 52





śrīmān sena prabhura sevaka pradhāna



caitanya-caraṇa vinu nāhi jāne āna



SYNONYMS



*śrīmān sena*-of the name Śrīmān Sena; *prabhura*-of the Lord; *sevaka*-servant; *pradhāna*-chief; *caitanya-caraṇa*-the lotus feet of Lord Caitanya Mahāprabhu; *vinu*-except; *nāhi*-does not; *jāne*-know; *āna*-anything else.



TRANSLATION



Śrīmān Sena, the twenty-second branch of the Caitanya tree, was a very faithful servant of Lord Caitanya. He knew nothing else but the lotus feet of Śrī Caitanya Mahāprabhu.



PURPORT



Śrīmān Sena was one of the inhabitants of Navadvīpa and was a constant companion of Lord Caitanya Mahāprabhu.





TEXT 53





śrī-gadādhara dāsa śākhā sarvopari



kājī-gaṇera mukhe yeṅha bolāila hari



SYNONYMS



*śrī-gadādhara dāsa*-of the name Śrī Gadādhara dāsa; *śākhā*-another branch; *sarva*-upari-above all; *kājī-gaṇera*-of the Kāzīs (Muslim magistrates); *mukhe*-in the mouth; *yeṅha*-one who; *bolāila*-caused to speak; *hari*-the holy name of Hari.

TRANSLATION



Śrī Gadādhara dāsa, the twenty-third branch, was understood to be the topmost, for he induced all the Muslim Kāzīs to chant the holy name of Lord Hari.



PURPORT



About eight or ten miles from Calcutta on the banks of the Ganges is a village known as Eṅḍiyādaha-grāma. Śrīla Gadādhara dāsa was known as an inhabitant of this village (eṅḍiyādaha-vāsī gadādhara dāsa). The Bhakti-ratnākara (Seventh Wave), informs us that after the disappearance of Lord Caitanya Mahāprabhu, Gadādhara dāsa came from Navadvīpa to Katwa. Thereafter he came to Eṅḍiyādaha and resided there. He is stated to be the luster of the body of Śrīmatī Rādhārāṇī, just as Śrīla Gadādhara Paṇḍita Gosvāmī is an incarnation of Śrīmatī Rādhārāṇī Herself. Caitanya Mahāprabhu is sometimes explained to be rādhā-bhāva-dyuti-suvalita, or characterized by the emotions and bodily luster of Śrīmatī Rādhārāṇī. Gadādhara dāsa is this dyuti, or luster. In the Gaura-gaṇoddeśa-dīpikā he is described to be the expansion potency of Śrīmatī Rādhārāṇī. He counts among the associates of both Śrīla Gaurahari and Nityānanda Prabhu; as a devotee of Śrī Caitanya Mahāprabhu he was one of the associates of Lord Kṛṣṇa in conjugal love, and as a devotee of Lord Nityānanda he is considered to have been one of the friends of Kṛṣṇa in pure devotional service. Even though he was an associate of Lord Nityānanda Prabhu, he was not among the cowherd boys but was situated in the transcendental mellow of conjugal love. He established a temple of Śrī Gaurasundara in Katwa.





In 1434 śakābda (A.D. 1513), when Lord Nityānanda Prabhu was empowered by Lord Caitanya to preach the saṅkīrtana movement in Bengal, Śrī Gadādhara dāsa was one of Lord Nityānanda's chief assistants. He preached the saṅkīrtana movement by requesting everyone to chant the Hare Kṛṣṇa mahā-mantra. This simple preaching method of Śrīla Gadādhara dāsa can be followed by anyone and everyone in any position of society. One must simply be a sincere and serious servant of Nityānanda Prabhu and preach this cult door to door.



When Śrīla Gadādhara dāsa Prabhu was preaching the cult of hari-kīrtana, there was a magistrate who was very much against his saṅkīrtana movement. Following in the footsteps of Lord Caitanya Mahāprabhu, Śrīla Gadādhara dāsa one night went to the house of the Kāzī and requested him to chant the Hare Kṛṣṇa mahā-mantra. The Kāzī replied, "All right, I shall chant Hare Kṛṣṇa tomorrow." On hearing this, Śrīla Gadādhara dāsa Prabhu began to dance, and he said, "Why tomorrow? You have already chanted the Hare Kṛṣṇa mantra, so simply continue."



In the Gaura-gaṇoddeśa-dīpikā (verses 154-55) it is said:



rādhā-vibhūti-rūpā yā

candrakāntiḥ purā vraje

sa śrī-gaurāṅga-nikaṭe

dāsa-vaṁśyo gadādharaḥ



pūrṇānandā vraje yāsīd

baladeva-priyāgraṇī

sāpi kārya-vaśād eva

prāviśat taṁ gadādharam



Śrīla Gadādhara dāsa is considered to be a united form of Candrakānti, who is the effulgence of Śrīmatī Rādhārāṇī, and Pūrṇānandā, who is the foremost of Lord Balarāma's very dear girlfriends. Thus Śrīla Gadādhara dāsa Prabhu was one of the associates of both Caitanya Mahāprabhu and Nityānanda Prabhu.





Once while Śrīla Gadādhara dāsa Prabhu was returning to Bengal from Jagannātha Purī with Nityānanda Prabhu, he forgot himself and began talking very loudly as if he were a girl of Vrajabhūmi selling yogurt, and Śrīla Nityānanda Prabhu noted this. Another time, while absorbed in the ecstasy of the gopīs, he carried a jug filled with Ganges water on his head as if he were selling milk. When Lord Caitanya Mahāprabhu appeared in the house of Rāghava Paṇḍita while going to Vṛndāvana, Gadādhara dāsa went to see Him, and Śrī Caitanya Mahāprabhu was so glad that He put His foot on his head. When Gadādhara dāsa Prabhu was present in Eṅḍiyādaha he established a Bāla Gopāla mūrti for worship there. Śrī Mādhava Ghoṣa performed a drama known as "Dāna-khaṇḍa" with the help of Śrī Nityānanda Prabhu and Śrī Gadādhara dāsa. This is explained in the *Caitanya-bhāgavata*, *Antya-līlā* 5.318-94.



The tomb of Gadādhara dāsa Prabhu, which is in the village of Eṅḍiyādaha, was under the control of the Saṁyogī Vaiṣṇavas and later under the direction of Siddha Bhagavān dāsa Bābājī of Kālnā. By his order, Śrī Madhusūdana Mullik, one of the members of the aristocratic Mullik family of the Nārikelaḍāṅgā in Calcutta, established a pāṭavāṭī (monastery) there in the Bengali year 1256 (A.D. 1849). He also arranged for the worship of a Deity named Śrī Rādhākānta. His son Balāicāṅda Mullik established Gaura-Nitāi Deities there in the Bengali year 1312 (A.D. 1905). Thus on the throne of the temple are both Gaura-Nityānanda Deities and Rādhā-Kṛṣṇa Deities. Below the throne is a tablet with an inscription written in Sanskrit. In that temple there is also a small Deity of Lord Śiva as Gopeśvara. This is all described on a stone by the side of the entrance door.





TEXT 54





śivānanda sena--prabhura bhṛtya antaraṅga



prabhu-sthāne yāite sabe layena yāṅra saṅga



SYNONYMS



*śivānanda sena*-of the name Śivānanda Sena; *prabhura*-of the Lord; *bhṛtya*-servant; *antaraṅga*-very confidential; *prabhu-sthāne*-in Jagannātha Purī, where the Lord was staying; *yāite*-while going; *sabe*-all; *layena*-took; *yāṅra*-whose; *saṅga*-shelter.



TRANSLATION



Śivananda Sena, the twenty-fourth branch of the tree, was an extremely confidential servant of Lord Caitanya Mahāprabhu. Everyone who went to Jagannātha Purī to visit Lord Caitanya took shelter and guidance from Śrī Śivananda Sena.





TEXT 55





prativarṣe prabhu-gaṇa saṅgete lā-iyā



nīlācale calena pathe pālana kariyā



SYNONYMS



*prati*-varṣe-every year; *prabhu-gaṇa*-the devotees of Lord Caitanya; *saṅgete*-along with; *lā*-iyā-taking; *nīlācale*-to Jagannātha Purī; *calena*-goes; *pathe*-on the road; *pālana*-maintenance; *kariyā*-providing.



TRANSLATION



Every year he took a party of devotees from Bengal to Jagannātha Purī to visit Lord Caitanya. He maintained the entire party as they journeyed on the road.





TEXT 56





bhakte kṛpā karena prabhu e-tina svarūpe



'sākṣāt,' 'āveśa' āra 'āvirbhāva'-rūpe



SYNONYMS



*bhakte*-unto devotees; *kṛpā*-mercy; *karena*-bestows; *prabhu*-Lord Caitanya; *e*-these; *tina*-three; *svarūpe*-features; *sākṣāt*-directly; *āveśa*-empowered by the Lord; *āra*-and; *āvirbhāva*-appearance; *rūpe*-in the features.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu bestows His causeless mercy upon His devotees in three features: His own direct appearance [sākṣāt], His prowess within someone He empowers [āveśa], and His manifestation [āvirbhāva].



PURPORT



The sākṣāt feature of Śrī Caitanya Mahāprabhu is His personal presence. Āveśa refers to invested power, like that invested in Nakula Brahmacārī. Āvirbhāva is a manifestation of the Lord that appears even though He is personally not present. For example, Śrī Śacīmātā offered food at home to Śrī Caitanya Mahāprabhu although He was far away in Jagannātha Purī, and when she opened her eyes after offering the food she saw that it had actually been eaten by Śrī Caitanya Mahāprabhu. Similarly, when Śrīvāsa Ṭhākura performed saṅkīrtana, everyone felt the presence of Śrī Caitanya Mahāprabhu, even in His absence. This is another example of āvirbhāva.





TEXT 57





'sākṣāte' sakala bhakta dekhe nirviśeṣa



nakula brahmacāri-dehe prabhura 'āveśa'



SYNONYMS



*sākṣāte*-directly; *sakala*-all; *bhakta*-devotees; *dekhe*-see; *nirviśeṣa*-nothing peculiar but as He is; *nakula brahmacārī*-of the name Nakula Brahmacārī; *dehe*-in the body; *prabhura*-the Lord's; *āveśa*-symptoms of power.



TRANSLATION



The appearance of Lord Śrī Caitanya Mahāprabhu in every devotee's presence is called sākṣāt. His appearance in Nakula Brahmacārī as a symptom of special prowess is an example of āveśa.





TEXT 58





'pradyumna brahmacārī' tāṅra āge nāma chila



'nṛsiṁhānanda' nāma prabhu pāche ta' rākhila



SYNONYMS



*pradyumna brahmacārī*-of the name Pradyumna Brahmacārī; *tāṅra*-his; *āge*-previously; *nāma*-name; *chila*-was; *nṛsiṁhānanda*-of the name Nṛsiṁhānanda; *nāma*-the name; *prabhu*-the Lord; *pāche*-afterward; *ta'*-certainly; *rākhila*-kept it.



TRANSLATION



The former Pradyumna Brahmacārī was given the name Nṛsiṁhānanda Brahmacārī by Śrī Caitanya Mahāprabhu.





TEXT 59





tāṅhāte ha-ila caitanyera 'āvirbhāva'



alaukika aiche prabhura aneka svabhāva



SYNONYMS



*tāṅhāte*-in him; *ha*-ila-there was; *caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *āvirbhāva*-appearance; *alaukika*-uncommon; *aiche*-like that; *prabhura*-of Lord Caitanya Mahāprabhu; *aneka*-various; *svabhāva*-features.



TRANSLATION



In his body there were symptoms of āvirbhāva. Such appearances are uncommon, but Lord Caitanya Mahāprabhu displayed many such pastimes through His different features.



PURPORT



In the Gaura-gaṇoddeśa-dīpikā (74) it is said that Nakula Brahmacārī displayed the prowess (āveśa) and Pradyumna Brahmacārī the appearance (āvirbhāva) of Śrī Caitanya Mahāprabhu. There are many hundreds and thousands of devotees of Lord Caitanya among whom there are no special symptoms, but when a devotee of Lord Śrī Caitanya Mahāprabhu functions with specific prowess, he displays the feature called āveśa. Śrī Caitanya Mahāprabhu personally spread the saṅkīrtana movement, and He advised all the inhabitants of Bhāratavarṣa to take up His cult and preach it all over the world. The visible bodily symptoms of devotees who follow such instructions are called āveśa. Śrīla Śivānanda Sena observed such āveśa symptoms in Nakula Brahmacārī, who displayed symptoms exactly like those of Śrī Caitanya Mahāprabhu. The *Caitanya-caritāmṛta* states that in the Age of Kali the only spiritual function is to broadcast the holy name of the Lord, but this function can be performed only by one who is actually empowered by Lord Kṛṣṇa. The process by which a devotee is thus empowered is called āveśa, or sometimes it is called śakty-āveśa.





Pradyumna Brahmacārī was formerly a resident of a village known as Piyārīgañja in Kālnā. There is a description of him in the *Antya-līlā* of Śrī *Caitanya-caritāmṛta*, Second Chapter, and in the *Antya-līlā* of Śrī *Caitanya-bhāgavata*, chapters Three and Nine.





TEXT 60





āsvādila e saba rasa sena śivānanda



vistāri' kahiba āge esaba ānanda



SYNONYMS



*āsvādila*-tasted; *e*-these; *saba*-all; *rasa*-mellows; sena śivānanda-Śivānanda Sena; *vistāri'*-describing vividly; *kahiba*-I shall speak; *āge*-later on; *esaba*-all this; *ānanda*-transcendental bliss.



TRANSLATION



Śrīla Śivānanda Sena experienced the three features sākṣāt, āveśa and āvirbhāva. Later I shall vividly describe this transcendentally blissful subject.



PURPORT



Śrīla Śivānanda Sena has been described by Śrīla Bhaktisiddhānta Sarasvatī Mahārāja as follows: He was a resident of Kumārahaṭṭa, which is also known as Hālisahara, and was a great devotee of the Lord. About one and a half miles from Kumārahaṭṭa is another village, known as Kāṅcaḍāpāḍā, in which there are Gaura-Gopāla Deities installed by Śivānanda Sena, who also established a temple of Kṛṣṇarāya that is still existing. Śivānanda Sena was the father of Paramānanda Sena, who was also known as Purī dāsa or Kavi-karṇapūra. Paramānanda Sena wrote in his Gaura-gaṇoddeśa-dīpikā (176) that two of the gopīs of Vṛndāvana, whose former names were Vīrā and Dūtī, combined to become his father. Śrīla Śivānanda Sena guided all the devotees of Lord Caitanya who went from Bengal to Jagannātha Purī, and he personally bore all the expenses for their journey. This is described in the *Caitanya-caritāmṛta*, *Madhya-līlā*, Chapter Sixteen, verses 19 through 27. Śrīla Śivānanda Sena had three sons, named Caitanya dāsa, Rāmadāsa and Paramānanda. This last son later became Kavi-karṇapūra, and he is the author of Gaura-gaṇoddeśa-dīpikā. His spiritual master was Śrīnātha Paṇḍita, who was Śivānanda Sena's priest. Due to Vāsudeva Datta's lavish spending, Śivānanda Sena was engaged to supervise his expenditures.





Śrī Śivānanda Sena actually experienced Śrī Caitanya Mahāprabhu's features of sākṣat, āveśa and āvirbhāva. He once picked up a dog while on his way to Jagannātha Purī, and it is described in the *Antya-līlā*, First Chapter, that this dog later attained salvation by his association. When Śrīla Raghunātha dāsa, who later became Raghunātha dāsa Gosvāmī, fled his paternal home to join Śrī Caitanya Mahāprabhu, his father wrote a letter to Śivānanda Sena to get information about him. Śivānanda Sena supplied him the details for which he asked, and later Raghunātha dāsa Gosvāmī's father sent some servants and money to Śivānanda Sena to take care of Raghunātha dāsa Gosvāmī. Once Śrī Śivānanda Sena invited Lord Caitanya Mahāprabhu to his home and fed Him so sumptuously that the Lord felt indigestion and was somewhat sick. This became known to Śivānanda Sena's son, who gave the Lord the kinds of food that would help His digestion, and thus Lord Caitanya Mahāprabhu was very pleased. This is described in the *Antya-līlā*, Tenth Chapter, verses 142 through 151.



Once while going to Jagannātha Purī all the devotees had to stay underneath a tree, without the shelter of a house or even a shed, and Nityānanda Prabhu became very angry, as if He were greatly disturbed by hunger. Thus He cursed Śivānanda's sons to die. Śivānanda's wife was very much aggrieved at this, and she began to cry. She very seriously thought that since her sons had been cursed by Nityānanda Prabhu, certainly they would die. When Śivānanda later returned and saw his wife crying, he said, "Why are you crying? Let us all die if Śrī Nityānanda Prabhu desires." When Śivānanda Sena returned and Śrīla Nityānanda Prabhu saw him, the Lord kicked him severely, complaining that He was very hungry, and asked why he did not arrange for His food. Such is the behavior of the Lord with His devotees. Śrīla Nityānanda Prabhu behaved like an ordinary hungry man, as if completely dependent on the arrangements of Śivānanda Sena.



There was a nephew of Śivānanda Sena's named Śrīkānta who left the company in protest of Nityānanda Prabhu's curse and went directly to Śrī Caitanya Mahāprabhu at Jagannātha Purī, where the Lord pacified him. On that occasion, Lord Caitanya Mahāprabhu allowed His toe to be sucked by Purī dāsa, who was then a child. It is by the order of Caitanya Mahāprabhu that he could immediately compose Sanskrit verses. During the misunderstanding with Śivānanda's family, Śrī Caitanya Mahāprabhu ordered His personal attendant Govinda to give them all the remnants of His food. This is described in the *Antya-līlā*, Chapter Twelve, verse 53.





TEXT 61





śivānandera upaśākhā, tāṅra parikara



putra-bhṛty-ādi kari' caitanya-kiṅkara



SYNONYMS



*śivānandera*-of Śivānanda Sena; *upaśākhā*-subbranch; *tāṅra*-his; *parikara*-associates; *putra*-sons; *bhṛtya*-servants; *ādi*-all these; *kari'*-taking together; *caitanya*-kiṅkara-servants of Caitanya Mahāprabhu.



TRANSLATION



The sons, servants and family members of Śivānanda Sena constituted a subbranch. They were all sincere servants of Lord Śrī Caitanya Mahāprabhu.





TEXT 62





caitanya-dāsa, rāmadāsa, āra karṇapūra



tina putra śivānandera prabhura bhakta-śūra



SYNONYMS



*caitanya-dāsa*-of the name Caitanya dāsa; *rāmadāsa*-of the name Rāmadāsa; *āra*-and; *karṇapūra*-of the name Karṇapūra; *tina putra*-three sons; *śivānandera*-of Śivānanda Sena; *prabhura*-of the Lord; *bhakta-śūra*-of the heroic devotees.



TRANSLATION



The three sons of Śivānanda Sena, named Caitanya dāsa, Rāmadāsa and Karṇapūra, were all heroic devotees of Lord Caitanya.



PURPORT



Caitanya dāsa, the eldest son of Śivānanda Sena, wrote a commentary on Kṛṣṇa-karṇāmṛta that was later translated by Śrīla Bhaktivinoda Ṭhākura in his paper Sajjana-toṣaṇī. According to expert opinion, Caitanya dāsa was the author of the book Caitanya-carita (also known as *Caitanya-caritāmṛta*), which was written in Sanskrit. The author was not Kavi-karṇapūra, as generally supposed. This is the opinion of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. Śrī Rāmadāsa was the second son of Śivānanda Sena. It is stated in the Gaura-gaṇoddeśa-dīpikā (145) that the two famous parrots named Dakṣa and Vicakṣaṇa in kṛṣṇa-līlā became the elder brothers of Kavi-karṇapūra, namely, Caitanya dāsa and Rāmadāsa. Karṇapūra, the third son, who was also known as Paramānanda dāsa or Purī dāsa, was initiated by Śrīnātha Paṇḍita, who was a disciple of Śrī Advaita Prabhu. Karṇapūra wrote many books that are important in Vaiṣṇava literature, such as Ānanda-vṛndāvana-campū, Alaṅkāra-kaustubha, Gaura-gaṇoddeśa-dīpikā and the great epic Caitanya-candrodaya-nāṭaka. He was born in the year 1448 śakābda (A.D. 1527). He continually wrote books for ten years, from 1488 until 1498.





TEXT 63





śrī-vallabhasena, āra sena śrīkānta



śivānanda-sambandhe prabhura bhakta ekānta



SYNONYMS



*śrī-vallabha-sena*-of the name Śrīvallabha Sena; *āra*-and; *sena śrīkānta*-of the name Śrīkānta Sena; śivānanda-Śivānanda Sena; *sambandhe*-in relationship; *prabhura*-the Lord's; *bhakta*-devotees; *ekānta*-unflinching.



TRANSLATION



Śrīvallabha Sena and Śrīkānta Sena were also subbranches of Śivānanda Sena, for they were not only his nephews but also unalloyed devotees of Śrī Caitanya Mahāprabhu.



PURPORT



When Lord Nityānanda Prabhu rebuked Śivānanda Sena on the way to Purī, these two nephews of Śivānanda left the company as a protest and went to see Śrī Caitanya Mahāprabhu at Jagannātha Purī. The Lord could understand the feelings of the boys, and He asked His personal assistant Govinda to supply them prasāda until the party of Śivānanda arrived. During the Ratha-yātrā saṅkīrtana festival these two brothers were members of the party led by Mukunda. In the Gaura-gaṇoddeśa-dīpikā, verse 174, it is said that the gopī whose name was Kātyāyanī appeared as Śrīkānta Sena.





TEXT 64





prabhu-priya govindānanda mahābhāgavata



prabhura kīrtanīyā ādi śrī-govinda datta



SYNONYMS



*prabhu-priya*-the most dear to the Lord; *govindānanda*-of the name Govindānanda; *mahā*-bhāgavata-great devotee; *prabhura*-of the Lord; *kīrtanīyā*-performer of kīrtana; *ādi*-originally; *śrī-govinda datta*-of the name of Śrī Govinda Datta.



TRANSLATION



Govindānanda and Govinda Datta, the twenty-fifth and twenty-sixth branches of the tree, were performers of kīrtana in the company of Śrī Caitanya Mahāprabhu. Govinda Datta was the principal singer in Lord Caitanya's kīrtana party.



PURPORT



Govinda Datta appeared in the village of Sukhacara near Khaḍadaha.





TEXT 65





śrī-vijaya-dāsa-nāma prabhura ākhariyā



prabhure aneka puṅthi diyāche likhiyā



SYNONYMS



*śrī-vijaya-dāsa*-of the name Śrī Vijaya dāsa; *nāma*-name; *prabhura*-of the Lord; *ākhariyā*-chief singer; *prabhure*-unto the Lord; *aneka*-many; *puṅthi*-literatures; *diyāche*-has given; *likhiyā*-by writing.



TRANSLATION



Śrī Vijaya dāsa, the twenty-seventh branch, another of the Lord's chief singers, gave the Lord many books written by hand.



PURPORT



Formerly there were no printing presses or printed books. All books were handwritten. Precious books were kept in manuscript form in temples or important places, and anyone who was interested in a book had to copy it by hand. Vijaya dāsa was a professional writer who copied many manuscripts and gave them to Śrī Caitanya Mahāprabhu.





TEXT 66





'ratnabāhu' bali' prabhu thuila tāṅra nāma



akiñcana prabhura priya kṛṣṇadāsa-nāma



SYNONYMS



*ratnabāhu*-the title Ratnabāhu; *bali'*-calling him; *prabhu*-the Lord; *thuila*-kept; *tāṅra*-his; *nāma*-name; *akiñcana*-unalloyed; *prabhura*-of the Lord; *priya*-dear; *kṛṣṇadāsa*-of the name Kṛṣṇadāsa; *nāma*-name.



TRANSLATION



Śrī Caitanya Mahāprabhu gave Vijaya dāsa the name Ratnabāhu ["jewel-handed"] because he copied many manuscripts for Him. The twenty-eighth branch was Kṛṣṇadāsa, who was very dear to the Lord. He was known as Akiñcana Kṛṣṇadāsa.



PURPORT



Akiñcana means "one who possesses nothing in this world."





TEXT 67





kholā-vecā śrīdhara prabhura priya-dāsa



yāṅhā-sane prabhu kare nitya parihāsa



SYNONYMS



*kholā-vecā*-a person who sells the bark of banana trees; śrīdhara-Śrīdhara Prabhu; *prabhura*-of the Lord; *priya-dāsa*-very dear servant; *yāṅha*-sane-with whom; *prabhu*-the Lord; *kare*-does; *nitya*-daily; *parihāsa*-joking.



TRANSLATION



The twenty-ninth branch was Śrīdhara, a trader in banana-tree bark. He was a very dear servant of the Lord. On many occasions, the Lord played jokes on him.



PURPORT



Śrīdhara was a poor brāhmaṇa who made a living by selling banana-tree bark to be made into cups. Most probably he had a banana-tree garden and collected the leaves, skin and pulp of the banana trees to sell daily in the market. He spent fifty percent of his income to worship the Ganges, and the balance he used for his subsistence. When Śrī Caitanya Mahāprabhu started His civil disobedience movement in defiance of the Kāzī, Śrīdhara danced in jubilation.The Lord used to drink water from his water jug. Śrīdhara presented a squash to Śacīdevī to cook before Lord Caitanya took sannyāsa. Every year he went to see Lord Caitanya Mahāprabhu at Jagannātha Purī. According to Kavi-karṇapūra, Śrīdhara was a cowherd boy of Vṛndāvana whose name was Kusumāsava. In his Gaura-gaṇoddeśa-dīpikā, verse 133, it is stated:





kholā-vecātayā khyātaḥ

paṇḍitaḥ śrīdharo dvijaḥ

āsīd vraje hāsya-karo

yo nāmnā kusumāsavaḥ



"The cowherd boy known as Kusumāsava in kṛṣṇa-līlā later became Kholāvecā Śrīdhara during Caitanya Mahāprabhu's līlā at Navadvīpa."





TEXT 68





prabhu yāṅra nitya laya thoḍa-mocā-phala



yāṅra phuṭā-lauhapātre prabhu pilā jala



SYNONYMS



*prabhu*-the Lord; *yāṅra*-whose; *nitya*-daily; *laya*-takes; *thoḍa*-the pulp of the banana tree; *mocā*-the flowers of the banana tree; *phala*-the fruits of the banana tree; *yāṅra*-whose; *phuṭā*-broken; *lauha-pātre*-in the iron pot; *prabhu*-the Lord; *pilā*-drank; *jala*-water.



TRANSLATION



Every day Lord Caitanya Mahāprabhu jokingly snatched fruits, flowers and pulp from Śrīdhara and drank from his broken iron pot.





TEXT 69





prabhura atipriya dāsa bhagavān paṇḍita



yāṅra dehe kṛṣṇa pūrve hailā adhiṣṭhita



SYNONYMS



*prabhura*-of the Lord; *atipriya*-very dear; *dāsa*-servant; *bhagavān paṇḍita*-of the name Bhagavān Paṇḍita; *yāṅra*-whose; *dehe*-in the body; *kṛṣṇa*-Lord Kṛṣṇa; *pūrve*-previously; *hailā*-became; *adhiṣṭhita*-established.



TRANSLATION



The thirtieth branch was Bhagavān Paṇḍita. He was an extremely dear servant of the Lord, but even previously he was a great devotee of Lord Kṛṣṇa who always kept the Lord within his heart.





TEXT 70





jagadīśa paṇḍita, āra hiraṇya mahāśaya



yāre kṛpā kaila bālye prabhu dayāmaya



SYNONYMS



*jagadīśa paṇḍita*-of the name Jagadīśa Paṇḍita; *āra*-and; *hiraṇya*-of the name Hiraṇya; *mahāśaya*-great personality; *yāre*-unto whom; *kṛpā*-mercy; *kaila*-showed; *bālye*-in childhood; *prabhu*-the Lord; *dayāmaya*-merciful.



TRANSLATION



The thirty-first branch was Jagadīśa Paṇḍita, and the thirty-second was Hiraṇya Mahāśaya, unto whom Lord Caitanya in His childhood showed His causeless mercy.



PURPORT



Jagadīśa Paṇḍita was formerly a great dancer in kṛṣṇa-līla and was known as Candrahāsa. Regarding Hiraṇya Paṇḍita, it is said that once when Lord Nityānanda, decorated with valuable jewels, was staying at his home, a great thief attempted all night long to plunder these jewels but was unsuccessful. Later he came to Nityānanda Prabhu and surrendered unto Him.





TEXT 71





ei dui-ghare prabhu ekādaśī dine



viṣṇura naivedya māgi' khāila āpane



SYNONYMS



*ei dui-ghare*-in these two houses; *prabhu*-the Lord; *ekādaśī dine*-on the Ekādaśī day; *viṣṇura*-of Lord Viṣṇu; *naivedya*-food offered to Lord Viṣṇu; *māgi'*-begging; *khāila*-ate; *āpane*-personally.



TRANSLATION



In their two houses Lord Caitanya Mahāprabhu begged food on the Ekādaśī day and personally ate it.



PURPORT



The injunction to fast on Ekādaśī is especially meant for devotees; on Ekādaśī there are no restrictions regarding food that may be offered to the Lord. Lord Śrī Caitanya Mahāprabhu took the food of Lord Viṣṇu in His ecstasy as viṣṇu-tattva.





TEXT 72





prabhura paḍuyā dui,--puruṣottama, sañjaya



vyākaraṇe dui śiṣya--dui mahāśaya



SYNONYMS



*prabhura paḍuyā dui*-the Lord's two students; *puruṣottama*-of the name Puruṣottama; *sañjaya*-of the name Sañjaya; *vyākaraṇe*-studying grammar; *dui śiṣya*-two disciples; *dui mahāśaya*-very great personalities.



TRANSLATION



The thirty-third and thirty-fourth branches were the two students of Caitanya Mahāprabhu named Puruṣottama and Sañjaya, who were stalwart students in grammar. They were very great personalities.



PURPORT



These two students were inhabitants of Navadvīpa and were the Lord's first companions in the saṅkīrtana movement. According to the *Caitanya-bhāgavata*, Puruṣottama Sañjaya was the son of Mukunda Sañjaya, but the author of Śrī Caitanya-caritamṛta has clarified that Puruṣottama and Sañjaya were two people, not one.





TEXT 73





vanamālī paṇḍita śākhā vikhyāta jagate



soṇāra muṣala hala dekhila prabhura hāte



SYNONYMS



*vanamālī paṇḍita*-of the name Vanamālī Paṇḍita; *śākhā*-the next branch; *vikhyāta*-celebrated; *jagate*-in the world; *soṇāra*-made of gold; *muṣala*-club; *hala*-plow; *dekhila*-saw; *prabhura*-of the Lord; *hāte*-in the hand.



TRANSLATION



Vanamālī Paṇḍita, the thirty-fifth branch of the tree, was very celebrated in this world. He saw a golden club and plow in the hands of the Lord.



PURPORT



Vanamālī Paṇḍita saw Lord Caitanya in the ecstasy of Balarāma. This is described vividly in the *Caitanya-bhāgavata*, *Antya-līlā*, Chapter Nine.





TEXT 74





śrī-caitanyera ati priya buddhimanta khān



ājanma ājñākārī teṅho sevaka-pradhāna



SYNONYMS



*śrī-caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *ati priya*-very dear; *buddhimanta khān*-of the name Buddhimanta Khān; *ājanma*-from the very beginning of his life; *ājñā*-kārī-follower of the orders; *teṅho*-he; *sevaka*-servant; *pradhāna*-chief.



TRANSLATION



The thirty-sixth branch, Buddhimanta Khān, was extremely dear to Lord Caitanya Mahāprabhu. He was always prepared to carry out the Lord's orders, and therefore he was considered a chief servant of the Lord.



PURPORT



Śrī Buddhimanta Khān was one of the inhabitants of Navadvīpa. He was very rich, and it is he who arranged for the marriage of Lord Caitanya with Viṣṇupriyā, the daughter of Sanātana Miśra, who was the priest of the local Zamindar. He personally defrayed all the expenditures for the marriage ceremony. When Lord Caitanya Mahāprabhu was attacked by vāyu-vyādhi (derangement of the air within the body) Buddhimanta Khān paid for all requisite medicines and treatments to cure the Lord. He was the Lord's constant companion in the kīrtana movement. He collected ornaments for the Lord when He played the part of the goddess of fortune in the house of Candraśekhara Ācārya. He also went to see Lord Caitanya Mahāprabhu when He was staying at Jagannātha Purī.





TEXT 75





garuḍa paṇḍita laya śrīnāma-maṅgala



nāma-bale viṣa yāṅre nā karila bala



SYNONYMS



*garuḍa paṇḍita*-of the name Garuḍa Paṇḍita; *laya*-takes; *śrī-nāma-maṅgala*-the auspicious Hare Kṛṣṇa mahā-mantra; *nāma-bale*-by the strength of this chanting; *viṣa*-poison; *yāṅre*-whom; *nā*-did not; *karila*-affect; *bala*-strength.



TRANSLATION



Garuḍa Paṇḍita, the thirty-seventh branch of the tree, always engaged in chanting the auspicious name of the Lord. Because of the strength of this chanting, even the effects of poison could not touch him.



PURPORT



Garuḍa Paṇḍita was once bitten by a poisonous snake, but the snake's poison could not affect him because of his chanting the Hare Kṛṣṇa mahā-mantra.





TEXT 76





gopīnātha siṁha--eka caitanyera dāsa



akrūra bali' prabhu yāṅre kailā parihāsa



SYNONYMS



*gopīnātha siṁha*-of the name of Gopīnātha Siṁha; *eka*-one; *caitanyera dāsa*-servant of Lord Caitanya; *akrūra bali'*-famous as Akrūra; *prabhu*-the Lord; *yāṅre*-whom; *kaila*-did; *parihāsa*-joking.



TRANSLATION



Gopīnātha Siṁha, the thirty-eighth branch of the tree, was a faithful servant of Lord Caitanya Mahāprabhu. The Lord jokingly addressed him as Akrūra.



PURPORT



Actually he was Akrūra, as stated in the Gaura-gaṇoddeśa-dīpikā, verse 117.





TEXT 77





bhāgavatī devānanda vakreśvara-kṛpāte



bhāgavatera bhakti-artha pāila prabhu haite



SYNONYMS



*bhāgavatī devānanda*-Devānanda, who used to recite Śrīmad-Bhāgavatam; *vakreśvara-kṛpāte*-by the mercy of Vakreśvara; *bhāgavatera*-of Śrīmad-Bhāgavatam; *bhakti-artha*-the bhakti interpretation; *pāila*-got; *prabhu haite*-from the Lord.



TRANSLATION



Devānanda Paṇḍita was a professional reciter of *Śrīmad-Bhāgavatam*, but by the mercy of Vakreśvara Paṇḍita and the grace of the Lord he understood the devotional interpretation of the *Bhāgavatam*.



PURPORT



In the *Caitanya-bhāgavata*, *Madhya-līlā*, Chapter Twenty-one, it is stated that Devānanda Paṇḍita and Sārvabhauma Bhaṭṭācārya's father, Viśārada, lived in the same village. Devānanda Paṇḍita was a professional reciter of *Śrīmad-Bhāgavatam*, but Lord Caitanya Mahāprabhu did not like his interpretation of it. In the present town of Navadvīpa, which was formerly known as Kuliyā, Lord Caitanya showed such mercy to him that he gave up the Māyāvādī interpretation of *Śrīmad-Bhāgavatam* and learned how to explain *Śrīmad-Bhāgavatam* in terms of bhakti. Formerly, when Devānanda was expounding the Māyāvādī interpretation, Śrīvāsa Ṭhākura was once present in his meeting, and when he began to cry, Devānanda's students drove him away. Some days later, Caitanya Mahāprabhu passed that way, and when He met Devānanda He chastised him severely because of his Māyāvāda interpretation of *Śrīmad-Bhāgavatam*. At that time Devānanda had little faith in Śrī Caitanya Mahāprabhu as an incarnation of Lord Kṛṣṇa, but one night some time later Vakreśvara Paṇḍita was a guest in his house, and when he explained the science of Kṛṣṇa, Devānanda was convinced about the identity of Lord Caitanya Mahāprabhu. Thus he was induced to explain *Śrīmad-Bhāgavatam* according to the Vaiṣṇava understanding In the Gaura-gaṇoddeśa-dīpikā, verse 106, it is described that he was formerly Bhāguri Muni, who was the sabhā-paṇḍita who recited Vedic literature in the house of Nanda Mahārāja.





TEXTS 78-79





khaṇḍavāsī mukunda-dāsa, śrī-raghunandana



narahari-dāsa, cirañjīva, sulocana



ei saba mahāśākhā--caitanya-kṛpādhāma



prema-phala-phula kare yāhāṅ tāhāṅ dāna



SYNONYMS



*khaṇḍa-vāsī mukunda-dāsa*-of the name Mukunda dāsa; *śrī-raghunandana*-of the name Raghunandana; *narahari-dāsa*-of the name Narahari dāsa; *cirañjīva*-of the name Cirañjīva; *sulocana*-of the name Sulocana; *ei saba*-all of them; *mahā-śākhā*-great branches; *caitanya-kṛpā-dhāma*-of Lord Śrī Caitanya Mahāprabhu, the reservoir of mercy; *prema*-love of God; *phala*-fruit; *phula*-flower; *kare*-does; *yāhāṅ*-anywhere; *tāhāṅ*-everywhere; *dāna*-distribution.



TRANSLATION



Śrī Khaṇḍavāsī Mukunda and his son Raghunandana were the thirty-ninth branch of the tree, Narahari was the fortieth, Cirañjīva the forty-first and Sulocana the forty-second. They were all big branches of the all-merciful tree of Caitanya Mahāprabhu. They distributed the fruits and flowers of love of Godhead anywhere and everywhere.



PURPORT



Śrī Mukunda dāsa was the son of Nārāyaṇa dāsa and eldest brother of Narahari Sarakāra. His second brother's name was Mādhava dāsa, and his son was named Raghunandana dāsa. Descendants of Raghunandana dāsa still live four miles west of Katwa in the village named Śrīkhaṇḍa, where Raghunandana dāsa used to live. Raghunandana had one son named Kānāi, who had two sons-Madana Rāya, who was a disciple of Narahari Ṭhākura, and Vaṁśīvadana. It is estimated that at least four hundred men descended in this dynasty. All their names are recorded in the village known as Śrīkhaṇḍa. In the Gaura-gaṇoddeśa-dīpikā, verse 175, it is stated that the gopī whose name was Vṛndādevī became Mukunda dāsa, lived in Śrīkhaṇḍa village and was very dear to Śrī Caitanya Mahāprabhu. His wonderful devotion and love for Kṛṣṇa are described in the *Caitanya-caritāmṛta*, *Madhya-līlā*, Chapter Fifteen. It is stated in the Bhakti-ratnākara (Eighth Wave), that Raghunandana used to serve a Deity of Lord Caitanya Mahāprabhu.





Narahari dāsa Sarakāra was a very famous devotee. Locana dāsa Ṭhākura, the celebrated author of Śrī *Caitanya-maṅgala*, was his disciple. In the *Caitanya-maṅgala* it is stated that Śrī Gadādhara dāsa and Narahari Sarakāra were extremely dear to Śrī Caitanya Mahāprabhu, but there is no specific statement regarding the inhabitants of the village of Śrīkhaṇḍa.



Cirañjīva and Sulocana were both residents of Śrīkhaṇḍa, where their descendants are still living. Of Cirañjīva's two sons, the elder, Rāmacandra Kavirāja, was a disciple of Śrīnivāsācārya and an intimate associate of Narottama dāsa Ṭhākura. The younger son was Govinda dāsa Kavirāja, the famous Vaiṣṇava poet. Cirañjīva's wife was Sunandā, and his father-in-law was Dāmodara Sena Kavirāja. Cirañjīva previously lived on the bank of the Ganges River in the village of Kumāranagara. The Gaura-gaṇoddeśa-dīpikā, verse 207, states that he was formerly Candrikā in Vṛndāvana.





TEXT 80





kulīnagrāma-vāsī satyarāja, rāmānanda



yadunātha, puruṣottama, śaṅkara, vidyānanda



SYNONYMS



*kulīna-grāma-vāsī*-the inhabitants of Kulīna-grāma; *satyarāja*-of the name Satyarāja; *rāmānanda*-of the name Rāmānanda; *yadunātha*-of the name Yadunātha; *puruṣottama*-of the name Puruṣottama; *śaṅkara*-of the name Śaṅkara; *vidyānanda*-of the name Vidyānanda.



TRANSLATION



Satyarāja, Rāmānanda, Yadunātha, Puruṣottama, Śaṅkara and Vidyānanda all belonged to the twentieth branch. They were inhabitants of the village known as Kulīna-grāma.





TEXT 81





vāṇīnātha vasu ādi yata grāmī jana



sabei caitanya-bhṛtya,--caitanya-prāṇadhana



SYNONYMS



*vāṇīnātha vasu*-of the name Vāṇīnātha Vasu; *ādi*-heading the list; *yata*-all; *grāmī*-of the village; *jana*-inhabitants; *sabei*-all of them; *caitanya*-bhṛtya-servants of Lord Caitanya Mahāprabhu; *caitanya*-prāṇa-dhana-their life and soul was Lord Caitanya Mahāprabhu.



TRANSLATION



All the inhabitants of Kulīna-grāma village, headed by Vāṇīnātha Vasu, were servants of Lord Caitanya, who was their only life and wealth.





TEXT 82





prabhu kahe, kulīnagrāmera ye haya kukkura



sei mora priya, anya jana rahu dūra



SYNONYMS



*prabhu*-the Lord; *kahe*-says; *kulīna-grāmera*-of the village of Kulīna-grāma; *ye*-anyone who; *haya*-becomes; *kukkura*-even a dog; *sei*-he; *mora*-My; *priya*-dear; *anya*-others; *jana*-persons; *rahu*-let them remain; *dūra*-away.



TRANSLATION



The Lord said, "What to speak of others, even a dog in the village of Kulīna-grāma is My dear friend.





TEXT 83





kulīnagrāmīra bhāgya kahane nā yāya



śūkara carāya ḍoma, seha kṛṣṇa gāya



SYNONYMS



*kulīna-grāmīra*-the residents of Kulīna-grāma; *bhāgya*-fortune; *kahane*-to speak; *nā*-not; *yāya*-is possible; *śūkara*-hogs; *carāya*-tending; *ḍoma*-sweeper; *seha*-he also; *kṛṣṇa*-Lord Kṛṣṇa; *gāya*-chants.



TRANSLATION



"No one can describe the fortunate position of Kulīna-grāma. It is so sublime that even sweepers who tend their hogs there also chant the Hare Kṛṣṇa mahā-mantra."





TEXT 84





anupama-vallabha, śrī-rūpa, sanātana



ei tina śākhā vṛkṣera paścime sarvottama



SYNONYMS



*anupama*-of the name Anupama; *vallabha*-of the name Vallabha; *śrī-rūpa*-of the name Śrī Rūpa; *sanātana*-of the name Sanātana; *ei*-these; *tina*-three; *śākhā*-branches; *vṛkṣera*-of the tree; *paścime*-on the western side; *sarvottama*-very great.



TRANSLATION



On the western side were the forty-third, forty-fourth and forty-fifth branches-Śrī Sanātana, Śrī Rūpa and Anupama. They were the best of all.



PURPORT



Śrī Anupama was the father of Śrīla Jīva Gosvāmī and youngest brother of Śrī Sanātana Gosvāmī and Śrī Rūpa Gosvāmī. His former name was Vallabha, but after Lord Caitanya met him He gave him the name Anupama. Because of working in the Muslim government, these three brothers were given the title Mullik. Our personal family is connected with the Mulliks of Mahatma Gandhi Road in Calcutta, and we often used to visit their Rādhā-Govinda temple. They belong to the same family as we do. (Our family gotra, or original genealogical line, is the Gautama-gotra, or line of disciples of Gautama Muni, and our surname is De.) But due to their accepting the posts of Zamindars in the Muslim government, they received the title Mullik. Similarly, Rūpa, Sanātana and Vallabha were also given the title Mullik. Mullik means "lord." Just as the English government gives rich and respectable persons the title "lord," so the Muslims give the title Mullik to rich, respectable families that have intimate connections with the government. The title Mullik is found not only among the Hindu aristocracy but also among Muslims. This title is not restricted to a particular family but is given to different families and castes. The qualifications for receiving it are wealth and respectabilityi





Sanātana Gosvāmī and Rūpa Gosvāmī belonged to the Bharadvāja-gotra, which indicates that they belonged either to the family or disciplic succession of Bharadvāja Muni. As members of the Kṛṣṇa consciousness movement we belong to the family, or disciplic succession, of Sarasvatī Gosvāmī, and thus we are known as Sārasvatas. Obeisances are therefore offered to the spiritual master as sārasvata-deva, or a member of the Sārasvata family (namas te sārasvate deve), whose mission is to broadcast the cult of Śrī Caitanya Mahāprabhu (gaura-vāṇī-pracāriṇe) and to fight with impersonalists and voidists (nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe). This was also the occupational duty of Sanātana Gosvāmī, Rūpa Gosvāmī and Anupama Gosvāmī.



The genealogical table of Sanātana Gosvāmī, Rūpa Gosvāmī and Vallabha Gosvāmī can be traced back to the twelfth century śakābda, when a gentleman of the name Sarvajña appeared in a very rich and opulent brāhmaṇa family in the province of Karṇāṭa. He had two sons, named Aniruddhera Rūpeśvara and Harihara, who were both bereft of their kingdoms and thus obliged to reside in the highlands. The son of Rūpeśvara, who was named Padmanābha, moved to a place in Bengal known as Naihāṭī on the bank of the Ganges. There he had five sons, of whom the youngest, Mukunda, had a well-behaved son named Kumāradeva, who was the father of Rūpa, Sanātana and Vallabha. Kumāradeva lived in Bāklācandradvīpa, which was in the district of Jessore and is now known as Phateyābād. Of his many sons, three took to the path of Vaiṣṇavism. Later, Śrī Vallabha and his elder brothers Śrī Rūpa and Sanātana came from Candradvīpa to the village in the Maldah district of Bengal known as Rāmakeli. It is in this village that Śrīla Jīva Gosvāmī took birth, accepting Vallabha as his father. Because of engaging in the service of the Muslim government, the three brothers received the title Mullik. When Lord Caitanya Mahāprabhu visited the village of Rāmakeli, He met Vallabha there. Later, Śrī Rūpa Gosvāmī, after meeting Śrī Caitanya Mahāprabhu, resigned from government service, and when he went to Vṛndāvana to meet Lord Caitanya, Vallabha accompanied him. The meeting of Rūpa Gosvāmī and Vallabha with Caitanya Mahāprabhu at Allahabad is described in the *Madhya-līlā*, Chapter Nineteen.



Actually, it is to be understood from the statement of Sanātana Gosvāmī that Śrī Rūpa Gosvāmī and Vallabha went to Vṛndāvana under the instructions of Śrī Caitanya Mahāprabhu. First they went to Mathurā, where they met a gentleman named Subuddhi Rāya, who maintained himself by selling dry fuel wood. He was very pleased to meet Śrī Rūpa Gosvāmī and Anupama, and he showed them the twelve forests of Vṛndāvana. Thus they lived in Vṛndāvana for one month and then again went to search for Sanātana Gosvāmī. Following the course of the Ganges, they reached Allahabad, or Prayāga-tīrtha, but because Sanātana Gosvāmī had come there by a different road, they did not meet him there, and when Sanātana Gosvāmī came to Mathurā he was informed of the visit of Rūpa Gosvāmī and Anupama by Subuddhi Rāya. When Rūpa Gosvāmī and Anupama met Caitanya Mahāprabhu at Benares, they heard about Sanātana Gosvāmī's travels from Him, and thus they returned to Bengal, adjusted their affairs with the state and, on the order of Śrī Caitanya Mahāprabhu, went to see the Lord at Jagannātha Purī.



In the year 1436 śakābda (A.D. 1515), the youngest brother, Anupama, died and went back home, back to Godhead. He went to the abode in the spiritual sky where Śrī Rāmacandra is situated. At Jagannātha Purī, Śrī Rūpa Gosvāmī informed Śrī Caitanya Mahāprabhu of this incident. Vallabha was a great devotee of Śrī Rāmacandra; therefore he could not seriously consider the worship of Rādhā-Govinda according to the instructions of Śrī Caitanya Mahāprabhu. Yet he directly accepted Śrī Caitanya Mahāprabhu as an incarnation of the Supreme Personality of Godhead Rāmacandra. In the Bhakti-ratnākara there is the following statement: "Vallabha was given the name Anupama by Śrī Gaurasundara, but he was always absorbed in the devotional service of Lord Rāmacandra. He did not know anyone but Śrī Rāmacandra, but he knew that Caitanya Gosāñi was the same Lord Rāmacandra."



In the Gaura-gaṇoddeśa-dīpikā (180) Śrī Rūpa Gosvāmī is described to be the gopī named Śrī Rūpa-mañjarī. In the Bhakti-ratnākara there is a list of the books Śrī Rūpa Gosvāmī compiled. Of all his books, the following sixteen are very popular among Vaiṣṇavas: (1) Haṁsadūta, (2) Uddhava-sandeśa, (3) Kṛṣṇa-janma-tithi-vidhi, (4 and 5) Rādhā-kṛṣṇa-gaṇoddeśa-dīpikā, Bṛhat (major) and Laghu (minor), (6) Stavamālā, (7) Vidagdha-mādhava, (8) Lalita-mādhava, (9) Dāna-keli-kaumudi, (10) *Bhakti-rasāmṛta-sindhu* (this is the most celebrated book by Śrī Rūpa Gosvāmī), (11) Ujjvala-nīlamaṇi, (12) Ākhyāta-candrikā, (13) Mathurā-mahimā, (14) Padyāvalī, (15) Nāṭaka-candrikā and (16) Laghu-bhāgavatāmṛta. Śrī Rūpa Gosvāmī gave up all family connections, joined the renounced order of life and divided his money, giving fifty percent to the brāhmaṇas and Vaiṣṇavas and twenty-five percent to his kuṭumba (family members) and keeping twenty-five percent for personal emergencies. He met Haridāsa Ṭhākura in Jagannātha Purī, where he also met Lord Caitanya and His other associates. Śrī Caitanya Mahāprabhu used to praise the handwriting of Rūpa Gosvāmī. Śrīla Rūpa Gosvāmī could compose verses according to the desires of Śrī Caitanya Mahāprabhu, and by His direction he wrote two books named Lalita-mādhava and Vidagdha-mādhava. Lord Caitanya desired the two brothers, Sanātana Gosvāmī and Rūpa Gosvāmī, to publish many books in support of the Vaiṣṇava religion. When Sanātana Gosvāmī met Śrī Caitanya Mahāprabhu, the Lord advised him also to go to Vṛndāvana.



Śrī Sanātana Gosvāmī is described in the Gaura-gaṇoddeśa-dīpikā (181). He was formerly known as Rati-mañjarī or sometimes Lavaṅga-mañjarī. In the Bhakti-ratnākara it is stated that his spiritual master, Vidyāvācaspati, sometimes stayed in the village of Rāmakeli, and Sanātana Gosvāmī studied all the Vedic literature from him. He was so devoted to his spiritual master that this cannot be described. According to the Vedic system, if someone sees a Muslim he must perform rituals to atone for the meeting. Sanātana Gosvāmī always associated with Muslim kings. Not giving much attention to the Vedic injunctions, he used to visit the houses of Muslim kings, and thus he considered himself to have been converted into a Muslim. He was therefore always very humble and meek. When Sanātana Gosvāmī presented himself before Lord Caitanya Mahāprabhu, he admitted, "I am always in association with lower-class people, and my behavior is therefore very abominable." He actually belonged to a respectable brāhmaṇa family, but because he considered his behavior to be abominable, he did not try to place himself among the brāhmaṇas but always remained among people of the lower castes. He wrote the *Hari-bhakti-vilāsa* and Vaiṣṇava-toṣaṇī, which is a commentary on the Tenth Canto of *Śrīmad-Bhāgavatam*. In the year 1476 śakābda (A.D. 1555) he completed the Bṛhad-vaiṣṇava-toṣaṇī commentary on *Śrīmad-Bhāgavatam*. In the year 1504 śakābda (A.D. 1583) he finished the Laghu-toṣaṇī.



Śrī Caitanya Mahāprabhu taught His principles through four chief followers. Among them, Rāmānanda Rāya is exceptional, for through him the Lord taught how a devotee can completely vanquish the power of Cupid. By Cupid's power, as soon as one sees a beautiful woman he is conquered by her beauty. Śrī Rāmānanda Rāya, however, vanquished Cupid's pride. Indeed, while rehearsing the Jagannātha-vallabha-nāṭaka he personally directed extremely beautiful young girls in dancing, but he was never affected by their youthful beauty. Śrī Rāmānanda Rāya personally bathed these girls, touching them and washing them with his own hands, yet he remained calm and passionless, as a great devotee should be. Lord Caitanya Mahāprabhu certified that this was possible only for Rāmānanda Rāya. Similarly, Dāmodara Paṇḍita was notable for his objectivity as a critic. He did not even spare Caitanya Mahāprabhu from his criticism. This also cannot be imitated by anyone else. Haridāsa Ṭhākura is exceptional for his forbearance because although he was beaten with canes in twenty-two marketplaces, nevertheless he was tolerant. Similarly, Śrī Sanātana Gosvāmī, although he belonged to a most respectable brāhmaṇa family, was exceptional for his humility and meekness.



In the *Madhya-līlā*, Chapter Nineteen, the device adopted by Sanātana Gosvāmī to get free from the government service is described. He served a notice of sickness to the Nawab, the Moslem governer, but actually he was studying *Śrīmad-Bhāgavatam* with brāhmaṇas at home. The Nawab received information of this through a royal physician, and he immediately went to see Sanātana Gosvāmī to discover his intentions. The Nawab requested Sanātana to accompany him on an expedition to Orissa, but when Sanātana Gosvāmī refused, the Nawab ordered that he be imprisoned. When Rūpa Gosvāmī left home, he wrote a note for Sanātana Gosvāmī informing him of some money that he had entrusted to a local grocer. Sanātana Gosvāmī took advantage of this money to bribe the jail keeper and get free from detention. Then he left for Benares to meet Caitanya Mahāprabhu, bringing with him only one servant, whose name was Īśāna. On the way they stopped at a sarāi, or hotel, and when the hotel keeper found out that Īśāna had some gold coins with him, he planned to kill both Sanātana Gosvāmī and Īśāna to take away the coins. Later Sanātana Gosvāmī saw that although the hotel keeper did not know them, he was being especially attentive to their comfort. Therefore he concluded that Īśāna was secretly carrying some money and that the hotel keeper was aware of this and therefore planned to kill them for it. Upon being questioned by Sanātana Gosvāmī, Īśāna admitted that he indeed had money with him, and immediately Sanātana Gosvāmī took the money and gave it to the hotel keeper, requesting him to help them get though the jungle. Thus with the help of the hotel keeper, who was also the chief of the thieves of that territory, he crossed over the Hazipur mountains, which are presently known as the Hazaribags. He then met his brother-in-law Śrīkānta, who requested that he stay with him. Sanātana Gosvāmī refused, but before they parted Śrīkānta gave him a valuable blanket.



Somehow or other Sanātana Gosvāmī reached Vārāṇasī and met Lord Caitanya Mahāprabhu at the house of Candraśekhara. By the order of the Lord, Sanātana Gosvāmī was cleanly shaved and his dress changed to that of a mendicant, or bābājī. He put on old garments of Tapana Miśra and took prasāda at the house of a Maharashtran brāhmaṇa. Then, in discourses with Lord Caitanya Mahāprabhu, the Lord Himself explained everything about devotional service to Sanātana Gosvāmī. He advised Sanātana Gosvāmī to write books on devotional service, including a book of directions for Vaiṣṇava activities, and to excavate the lost places of pilgrimage in Vṛndāvana. Lord Caitanya Mahāprabhu gave him His blessings to do all this work and also explained to Sanātana Gosvāmī the import of the ātmārāma verse from sixty-one different angles of vision.



Sanātana Gosvāmī went to Vṛndāvana by the main road, and when he reached Mathurā he met Subuddhi Rāya. Then he returned to Jagannātha Purī through Jhārikhaṇḍa, the Uttar Pradesh jungle. At Jagannātha Purī he decided to give up his body by falling down beneath a wheel of the Jagannātha ratha, but Caitanya Mahāprabhu saved him. Then Sanātana Gosvāmī met Haridāsa Ṭhākura and heard about the disappearance of Anupama. Sanātana Gosvāmī later described the glories of Haridāsa Ṭhākura. Sanātana observed the etiquette of Jagannātha's temple by going through the beach to visit Lord Caitanya, although it was extremely hot due to the sun. He requested Jagadānanda Paṇḍita to give him permission to return to Vṛndāvana. Lord Caitanya Mahāprabhu praised the character of Sanātana Gosvāmī, and He embraced Sanātana, accepting his body as spiritual. Sanātana Gosvāmī was ordered by Śrī Caitanya Mahāprabhu to live at Jagannātha Purī for one year. When he returned to Vṛndāvana after many years, he again met Rūpa Gosvāmī, and both brothers remained in Vṛndāvana to execute the orders of Śrī Caitanya Mahāprabhu.



The place where Śrī Rūpa Gosvāmī and Sanātana Gosvāmī formerly lived has now become a place of pilgrimage. It is generally known as Gupta Vṛndāvana, or hidden Vṛndāvana, and is situated about eight miles south of English Bazaar. There the following places are still visited: (1) the temple of Śrī Madana-mohana Deity, (2) the Keli-kadamba tree under which Śrī Caitanya Mahāprabhu met Sanātana Gosvāmī at night and (3) Rūpasāgara, a large pond excavated by Śrī Rūpa Gosvāmī. A society named Rāmakeli-saṁskāra-samiti was established in 1924 to repair the temple and renovate the pond.





TEXT 85





tāṅra madhye rūpa-sanātana--baḍa śākhā



anupama, jīva, rājendrādi upaśākhā



SYNONYMS



*tāṅra*-within that; *madhye*-in the midst of; *rūpa-sanātana*-the branch known as Rūpa-Sanātana; *baḍa śākhā*-the big branch; *anupama*-of the name Anupama; *jīva*-of the name Jīva; *rājendra-ādi*-and Rājendra and others; *upaśākhā*-their subbranches.



TRANSLATION



Among these branches, Rūpa and Sanātana were principal. Anupama, Jīva Gosvāmī and others, headed by Rājendra, were their subbranches.



PURPORT



In the Gaura-gaṇoddeśa-dīpikā, verse 195, it is said that Śrīla Jīva Gosvāmī was formerly Vilāsa-mañjarī gopī. From his very childhood Jīva Gosvāmī was greatly fond of *Śrīmad-Bhāgavatam*. He later came to Navadvīpa to study Sanskrit, and, following in the footsteps of Śrī Nityānanda Prabhu, he circumambulated the entire Navadvīpa-dhāma. After visiting Navadvīpa-dhāma he went to Benares to study Sanskrit under Madhusūdana Vācaspati, and after finishing his studies in Benares he went to Vṛndāvana and took shelter of his uncles, Śrī Rūpa and Sanātana. This is described in the Bhakti-ratnākara. As far as our information goes, Śrīla Jīva Gosvāmī composed and edited at least twenty-five books. They are all very celebrated, and they are listed as follows: (1) Hari-nāmāmṛta-vyākaraṇa, (2) Sūtra-mālikā, (3) Dhātu-saṅgraha, (4) Kṛṣṇārcā-dīpikā, (5) Gopāla-virudāvalī, (6) Rasāmṛta-śeṣa, (7) Śrī Mādhava-mahotsava, (8) Śrī Saṅkalpa-kalpavṛkṣa, (9) Bhāvārtha-sūcaka-campū, (10) Gopāla-tāpanī-ṭīkā, (11) a commentary on the Brahma-saṁhitā, (12) a commentary on the *Bhakti-rasāmṛta-sindhu*, (13) a commentary on the Ujjvala-nīlamaṇi, (14) a commentary on the Yogasāra-stava, (15) a commentary on the Gāyatrī-mantra, as described in the Agni Purāṇa, (16) a description of the Lord's lotus feet derived from the *Padma Purāṇa*, (17) a description of the lotus feet of Śrīmatī Rādhārāṇī, (18) Gopāla-campū (in two parts) and (19-25) seven sandarbhas: the Krama-, Tattva-, Bhagavat-, Paramātma-, Kṛṣṇa-, Bhakti- and Prīti-sandarbha. After the disappearance of Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī in Vṛndāvana, Śrīla Jīva Gosvāmī became the ācārya of all the Vaiṣṇavas in Bengal, Orissa and the rest of the world, and it is he who used to guide them in their devotional service. In Vṛndāvana he established the Rādhā-Dāmodara temple, where we had the opportunity to live and retire until the age of sixty-five, when we decided to come to the United States of America. When Jīva Gosvāmī was still present, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī compiled his famous *Caitanya-caritāmṛta*. Later, Śrīla Jīva Gosvāmī inspired Śrīnivāsa Ācārya, Narottama dāsa Ṭhākura and Duḥkhī Kṛṣṇadāsa to preach Kṛṣṇa consciousness in Bengal. Jīva Gosvāmī was informed that all the manuscripts that had been collected from Vṛndāvana and sent to Bengal for preaching purposes were plundered near Viṣṇupura, in Bengal, but later he received the information that the books had been recovered. Śrī Jīva Gosvāmī awarded the designation Kavirāja to Rāmacandra Sena, a disciple of Śrīnivāsa Ācārya's, and to Rāmacandra's younger brother Govinda. While Jīva Gosvāmī was alive, Śrīmatī Jāhnavī-devī, the pleasure potency of Śrī Nityānanda Prabhu, went to Vṛndāvana with a few devotees. Jīva Gosvāmī was very kind to the Gauḍīya Vaiṣṇavas, the Vaiṣṇavas from Bengal. Whoever went to Vṛndāvana he provided with a residence and prasāda. His disciple Kṛṣṇadāsa Adhikārī listed all the books of the Gosvāmīs in his diary.





The sahajiyās level three accusations against Śrīla Jīva Gosvāmī. This is certainly not congenial for the execution of devotional service. The first accusation concerns a materialist who was very proud of his reputation as a great Sanskrit scholar and approached Śrī Rūpa and Sanātana to argue with them about the revealed scriptures. Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī, not wanting to waste their time, gave him a written statement that he had defeated them in a debate on the revealed scriptures. Taking this paper, the scholar approached Jīva Gosvāmī for a similar certificate of defeat, but Jīva Gosvāmī did not agree to give him one. On the contrary, he argued with him regarding the scriptures and defeated him. Certainly it was right for Jīva Gosvāmī to stop such a dishonest scholar from advertising that he had defeated Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī, but due to their illiteracy the sahajiyā class refer to this incident to accuse Śrīla Jīva Gosvāmī of deviating from the principle of humility. They do not know, however, that humility and meekness are appropriate when one's own honor is insulted but not when Lord Viṣṇu or the ācāryas are blasphemed. In such cases one should not be humble and meek but must act. One should follow the example given by Śrī Caitanya Mahāprabhu. Lord Caitanya says in His Śikṣāṣṭaka (3):



tṛṇād api sunīcena

taror ivasahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ



"One can chant the holy name of the Lord in a humble state of mind, thinking himself lower than the straw in the street. One should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." Nevertheless, when the Lord was informed that Nityānanda Prabhu was injured by Jagāi and Mādhāi, He immediately went to the spot, angry like fire, wanting to kill them. Thus Lord Caitanya has explained His verse by the example of His own behavior. One should tolerate insults against oneself, but when there is blasphemy committed against superiors such as other Vaiṣṇavas, one should be neither humble nor meek; one must take proper steps to counteract such blasphemy. This is the duty of a servant of a guru and Vaiṣṇavas. Anyone who understands the principle of eternal servitude to the guru and Vaiṣṇavas will appreciate the action of Śrī Jīva Gosvāmī in connection with the so-called scholar's victory over his gurus, Śrīla Rūpa and Śrīla Sanātana Gosvāmī.





Another story fabricated to defame Śrīla Jīva Gosvāmī states that after compiling Śrī *Caitanya-caritāmṛta*, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī showed the manuscript to Jīva Gosvāmī, who thought that it would hamper his reputation as a big scholar and therefore threw it into a well. Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī was greatly shocked, and he died immediately. Fortunately a copy of the manuscript of Śrī *Caitanya-caritāmṛta* had been kept by a person named Mukunda, and therefore later it was possible to publish the book. This story is another ignominious example of blasphemy against a guru and Vaiṣṇava. Such a story should never be accepted as authoritative.



According to another accusation, Śrīla Jīva Gosvāmī did not approve of the principles of the pārakīya-rasa of Vraja-dhāma and therefore supported svakīya-rasa, showing that Rādhā and Kṛṣṇa are eternally married. Actually, when Jīva Gosvāmī was alive, some of his followers disliked the pārakīya-rasa of the gopīs. Therefore Śrīla Jīva Gosvāmī, for their spiritual benefit, supported svakīya-rasa, for he could understand that sahajiyās would otherwise exploit the pārakīya-rasa, as they are actually doing at the present. Unfortunately, in Vṛndāvana and Navadvīpa it has become fashionable among sahajiyās, in their debauchery, to find an unmarried sexual partner to live with to execute so-called devotional service in pārakīya-rasa. Foreseeing this, Śrīla Jīva Gosvāmī supported svakīya-rasa, and later all the Vaiṣṇava ācāryas also approved of it. Śrīla Jīva Gosvāmī was never opposed to the transcendental pārakīya-rasa, nor has any other Vaiṣṇava disapproved of it. Śrīla Jīva Gosvāmī strictly followed his predecessor gurus and Vaiṣṇavas, Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī, and Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī accepted him as one of his instructor gurus.





TEXT 86





mālīra icchāya śākhā bahuta bāḍila



bāḍiyā paścima deśa saba ācchādila



SYNONYMS



*mālīra icchāya*-on the desire of the gardener; *śākhā*-branches; *bahuta*-many; *bāḍila*-expanded; *bāḍiyā*-so expanding; *paścima*-western; *deśa*-countries; *saba*-all; *ācchādila*-covered.



TRANSLATION



By the will of the supreme gardener, the branches of Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī grew many times over, expanding throughout the western countries and covering the entire region.





TEXT 87





ā-sindhunadī-tīra āra himālaya



vṛndāvana-mathurādi yata tīrtha haya



SYNONYMS



*ā-sindhu-nadī*-to the border of the river Sindhu; *tīra*-border; *āra*-and; *himālaya*-the Himalayan Mountains; *vṛndāvana*-of the name Vṛndāvana; *mathurā*-of the name Mathurā; *ādi*-heading the list; *yata*-all; *tīrtha*-places of pilgrimage; *haya*-there are.



TRANSLATION



Extending to the borders of the river Sindhu and the Himalayan Mountain valleys, these two branches expanded throughout India, including all the places of pilgrimage, such as Vṛndāvana, Mathurā and Haridvāra.





TEXT 88





dui śākhāra prema-phale sakala bhāsila



prema-phalāsvāde loka unmatta ha-ila



SYNONYMS



*dui śākhāra*-of the two branches; *prema-phale*-by the fruit of love of Godhead; *sakala*-all; *bhāsila*-became overflooded; *prema-phala*-the fruit of love of Godhead; *āsvāde*-by tasting; *loka*-all people; *unmatta*-maddened; *ha*-ila-became.



TRANSLATION



The fruits of love of Godhead which fructified on these two branches were distributed in abundance. Tasting these fruits, everyone became mad after them.





TEXT 89





paścimera loka saba mūḍha anācāra



tāhāṅ pracārila doṅhe bhakti-sadācāra



SYNONYMS



*paścimera*-on the western side; *loka*-people in general; *saba*-all; *mūḍha*-less intelligent; *anācāra*-not well behaved; *tāhāṅ*-there; *pracārila*-preached; doṅhe-Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī; *bhakti*-devotional service; *sad-ācāra*-good behavior.



TRANSLATION



The people in general on the western side of India were neither intelligent nor well behaved, but by the influence of Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī they were trained in devotional service and good behavior.



PURPORT



Although it is not only in western India that people were contaminated by association with Muslims, it is a fact that the farther west one goes in India the more he will find the people to be fallen from the Vedic culture. Even until five thousand years ago, when the entire planet was under the control of Mahārāja Parīkṣit, the Vedic culture was current everywhere. Gradually, however, people were influenced by non-Vedic culture, and they lost sight of how to behave in connection with devotional service. Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī very kindly preached the bhakti cult in western India, and following in their footsteps the propagators of the Caitanya cult in the Western countries are spreading the saṅkīrtana movement and inculcating the principles of Vaiṣṇava behavior, thus purifying and reforming many persons who were previously accustomed to the culture of mlecchas and yavanas. All of our devotees in the Western countries give up their old habits of illicit sex, intoxication, meat-eating and gambling. Of course, five hundred years ago these practices were unknown in India-at least in eastern India-but unfortunately at present all of India has been victimized by these non-Vedic principles, which are sometimes even supported by the government.





TEXT 90





śāstra-dṛṣṭye kaila lupta-tīrthera uddhāra



vṛndāvane kaila śrīmūrti-sevāra pracāra



SYNONYMS



*śāstra*-dṛṣṭye-according to the directions of revealed scriptures; *kaila*-did; *lupta*-forgotten; *tīrthera*-places of pilgrimage; *uddhāra*-excavation; *vṛndāvane*-in Vṛndāvana; *kaila*-did; *śrī*-mūrti-Deity; *sevāra*-of worship; *pracāra*-propagation.



TRANSLATION



In accordance with the directions of the revealed scriptures, both Gosvāmīs excavated the lost places of pilgrimage and inaugurated the worship of Deities in Vṛndāvana.



PURPORT



The spot where we now find Śrī Rādhā-kuṇḍa was an agricultural field during the time of Caitanya Mahāprabhu. A small reservoir of water was there, and Śrī Caitanya Mahāprabhu bathed in that water and pointed out that originally Rādhā-kuṇḍa existed in that location. Following His directions, Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī renovated Rādhā-kuṇḍa. This is one of the brilliant examples of how the Gosvāmīs excavated lost places of pilgrimage. Similarly, it is through the endeavor of the Gosvāmīs that all the important temples at Vṛndāvana were established. Originally there were seven important Gauḍīya Vaiṣṇava temples established in Vṛndāvana, namely, the Madana-mohana temple, Govinda temple, Gopīnātha temple, Śrī Rādhāramaṇa temple, Rādhā-Śyāmasundara temple, Rādhā-Dāmodara temple and Gokulānanda temple.





TEXT 91





mahāprabhura priya bhṛtya--raghunātha-dāsa



sarva tyaji' kaila prabhura pada-tale vāsa



SYNONYMS



*mahāprabhura*-of Lord Caitanya Mahāprabhu; *priya*-very dear; *bhṛtya*-servant; *raghunātha*-dāsa-Raghunātha dāsa Gosvāmī; *sarva tyaji'*-renouncing everything; *kaila*-did; *prabhura*-of the Lord; *pada*-tale-under the shelter of the lotus feet; *vāsa*-habitation.



TRANSLATION



Śrīla Raghunātha dāsa Gosvāmī, the forty-sixth branch of the tree, was one of the most dear servants of Lord Caitanya Mahāprabhu. He left all his material possessions to surrender completely unto the Lord and live at His lotus feet.



PURPORT



Śrīla Raghunātha dāsa Gosvāmī was most probably born in the year 1416 śakābda (A.D. 1495) in a kāyastha family as the son of Govardhana Majumdāra, who was the younger brother of the then Zamindar, Hiraṇya Majumdāra. The village where he took birth is known as Śrī Kṛṣṇapura. On the railway line between Calcutta and Burdwan is a station named Triśābaghā, and about one and a half miles away is the village of Śrī Kṛṣṇapura, where the parental home of Śrī Raghunātha dāsa Gosvāmī was situated. A temple of Śrī Śrī Rādhā-Govinda is still there. In front of the temple is a large open area but no large hall for meetings. However, a rich Calcutta gentleman named Haricaraṇa Ghoṣa, who resided in the Simlā quarter, recently repaired the temple. The entire temple compound is surrounded by walls, and in a small room just to the side of the temple is a small platform on which Raghunātha dāsa Gosvāmī used to worship the Deity. By the side of the temple is the dying River Sarasvatī.





The forefathers of Śrīla Raghunātha dāsa Gosvāmī were all Vaiṣṇavas and were very rich men. His spiritual master at home was Yadunandana Ācārya. Although Raghunātha dāsa was a family man, he had no attachment for his estate and wife. Seeing his tendency to leave home, his father and uncle engaged special bodyguards to watch over him, but nevertheless he managed to escape their vigilance and went away to Jagannātha Purī to meet Śrī Caitanya Mahāprabhu. This incident took place in the year 1439 śakābda (A.D. 1518). Raghunātha dāsa Gosvāmī compiled three books, named Stava-mālā (or Stavāvalī), Dāna-carita and Muktācarita. He lived a long time. For most of his life he resided at Rādhā-kuṇḍa. The place where Raghunātha dāsa Gosvāmī performed his devotional service still exists by Rādhā-kuṇḍa. He almost completely gave up eating, and therefore he was very skinny and of weak health. His only concern was to chant the holy name of the Lord. He gradually reduced his sleeping until he was almost not sleeping at all. It is said that his eyes were always full of tears. When Śrīnivāsa Ācārya went to see Raghunātha dāsa Gosvāmī, the Gosvāmī blessed him by embracing him. Śrīnivāsa Ācārya requested his blessings for preaching in Bengal, and Śrīla Raghunātha dāsa Gosvāmī granted them. In the Gaura-gaṇoddeśa-dīpikā (186) it is stated that Śrīla Raghunātha dāsa Gosvāmī was formerly the gopī named Rasa-mañjarī. Sometimes it is said that he was Rati-mañjarī.





TEXT 92





prabhu samarpila tāṅre svarūpera hāte



prabhura gupta-sevā kaila svarūpera sāthe



SYNONYMS



*prabhu*-Lord Caitanya Mahāprabhu; *samarpila*-handed over; *tāṅre*-him; *svarūpera*-Svarūpa Dāmodara; *hāte*-to the hand; *prabhura*-of the Lord; *gupta*-sevā-confidential service; *kaila*-did; *svarūpera*-Svarūpa Dāmodara; *sāthe*-with.



TRANSLATION



When Raghunātha dāsa Gosvāmī approached Śrī Caitanya Mahāprabhu at Jagannātha Purī, the Lord entrusted him to the care of Svarūpa Dāmodara, His secretary. Thus they both engaged in the confidential service of the Lord.



PURPORT



This confidential service was the personal care of the Lord. Svarūpa Dāmodara, acting as His secretary, attended to the Lord's baths, meals, rest and massages, and Raghunātha dāsa Gosvāmī assisted him. In effect, Raghunātha dāsa Gosvāmī acted as the assistant secretary of the Lord.





TEXT 93





ṣoḍaśa vatsara kaila antaraṅga-sevana



svarūpera antardhāne āilā vṛndāvana



SYNONYMS



*ṣoḍaśa*-sixteen; *vatsara*-years; *kaila*-did; *antaraṅga*-confidential; *sevana*-service; *svarūpera*-of Svarūpa Dāmodara; *antardhāne*-disappearance; *āilā*-came; *vṛndāvana*-to Vṛndāvana.



TRANSLATION



He rendered confidential service to the Lord for sixteen years at Jagannātha Purī, and after the disappearance of both the Lord and Svarūpa Dāmodara, he left Jagannātha Purī and went to Vṛndāvana.





TEXT 94





vṛndāvane dui bhāira caraṇa dekhiyā



govardhane tyajiba deha bhṛgupāta kariyā



SYNONYMS



*vṛndāvane*-at Vṛndāvana; *dui bhāira*-the two brothers (Rūpa and Sanātana); *caraṇa*-feet; *dekhiyā*-after seeing; *govardhane*-on the hill of Govardhana; *tyajiba*-will give up; *deha*-this body; *bhṛgupāta*-falling down; *kariyā*-doing so.



TRANSLATION



Śrīla Raghunātha dāsa Gosvāmī intended to go to Vṛndāvana to see the lotus feet of Rūpa and Sanātana and then give up his life by jumping from Govardhana Hill.



PURPORT



Jumping from the top of Govardhana Hill is a system of suicide especially performed by saintly persons. After the disappearance of Lord Caitanya and Svarūpa Dāmodara, Raghunātha dāsa Gosvāmī keenly felt separation from these two exalted personalities and therefore decided to give up his life by jumping from Govardhana Hill in Vṛndāvana. Before doing so, however, he wanted to see the lotus feet of Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī.





TEXT 95





ei ta' niścaya kari' āila vṛndāvane



āsi' rūpa-sanātanera vandila caraṇe



SYNONYMS



*ei ta'*-thus; *niścaya kari'*-having decided; *āila*-came; *vṛndāvane*-to Vṛndāvana; *āsi'*-coming there; *rūpa-sanātanera*-of Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī; *vandila*-offered respects; *caraṇe*-at the lotus feet.



TRANSLATION



Thus Śrīla Raghunātha dāsa Gosvāmī came to Vṛndāvana, visited Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī and offered them his obeisances.





TEXT 96





tabe dui bhāi tāṅre marite nā dila



nija tṛtīya bhāi kari' nikaṭe rākhila



SYNONYMS



*tabe*-at that time; *dui bhāi*-the two brothers (Śrīla Rūpa and Sanātana); *tāṅre*-him; *marite*-to die; *nā dila*-did not allow; *nija*-own; *tṛtīya*-third; *bhāi*-brother; *kari'*-accepting; *nikaṭe*-near; *rākhila*-kept him.



TRANSLATION



These two brothers, however, did not allow him to die. They accepted him as their third brother and kept him in their company.





TEXT 97





mahāprabhura līlā yata bāhira-antara



dui bhāi tāṅra mukhe śune nirantara



SYNONYMS



*mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *līlā*-pastimes; *yata*-all; *bāhira*-external; *antara*-internal; *dui bhāi*-the two brothers; *tāṅra*-his; *mukhe*-in the mouth; *śune*-hear; *nirantara*-always.



TRANSLATION



Because Raghunātha dāsa Gosvāmī was an assistant to Svarūpa Dāmodara, he knew much about the external and internal features of the pastimes of Lord Caitanya. Thus the two brothers Rūpa and Sanātana always used to hear of this from him.





TEXT 98





anna-jala tyāga kaila anya-kathana



pala dui-tina māṭhā karena bhakṣaṇa



SYNONYMS



*anna*-jala-food and drink; *tyāga*-renunciation; *kaila*-did; *anya*-kathana-talking of other things; *pala dui-tina*-a few drops of; *māṭhā*-sour milk; *karena*-does; *bhakṣaṇa*-eat.



TRANSLATION



Raghunātha dāsa Gosvāmī gradually gave up all food and drink but a few drops of buttermilk.





TEXT 99





sahasra daṇḍavat kare, laya lakṣa nāma



dui sahasra vaiṣṇavere nitya paraṇāma



SYNONYMS



*sahasra*-thousand; *daṇḍavat*-obeisances; *kare*-does; *laya*-takes; *lakṣa*-one hundred thousand; *nāma*-holy names; *dui*-two; *sahasra*-thousand; *vaiṣṇavere*-unto the devotees; *nitya*-daily; *paraṇāma*-obeisances.



TRANSLATION



As a daily duty, he regularly offered one thousand obeisances to the Lord, chanted at least one hundred thousand holy names and offered obeisances to two thousand Vaiṣṇavas.





TEXT 100





rātri-dine rādhā-kṛṣṇera mānasa sevana



prahareka mahāprabhura caritra-kathana



SYNONYMS



*rātri*-dine-day and night; *rādhā-kṛṣṇera*-of Rādhā and Kṛṣṇa; *mānasa*-within the mind; *sevana*-service; *prahareka*-about three hours; *mahāprabhura*-of Lord Caitanya; *caritra*-character; *kathana*-discussing.



TRANSLATION



Day and night he rendered service within his mind to Rādhā-Kṛṣṇa, and for three hours a day he discoursed about the character of Lord Caitanya Mahāprabhu.



PURPORT



We have many things to learn about bhajana, or worship of the Lord, by following in the footsteps of Raghunātha dāsa Gosvāmī. All the Gosvāmīs engaged in such transcendental activities, as described by Śrīnivāsa Ācārya in his poem about them (kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī). Following in the footsteps of Raghunātha dāsa Gosvāmī, Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī, one has to execute devotional service very strictly, specifically by chanting the holy name of the Lord.





TEXT 101





tina sandhyā rādhā-kuṇḍe apatita snāna



vraja-vāsī vaiṣṇave kare āliṅgana māna



SYNONYMS



*tina sandhyā*-three times, namely morning, evening and noon; *rādhā-kuṇḍe*-in the lake of Rādhā-kuṇḍa; *apatita*-without failure; *snāna*-taking bath; *vraja*-vāsī-inhabitants of Vrajabhūmi; *vaiṣṇave*-all devotees; *kare*-does; *āliṅgana*-embracing; *māna*-and offering respect.



TRANSLATION



Śrī Raghunātha dāsa Gosvāmī took three baths daily in the Rādhā-kuṇḍa lake. As soon as he found a Vaiṣṇava residing in Vṛndāvana, he would embrace him and give him all respect.





TEXT 102





sārdha sapta-prahara kare bhaktira sādhane



cāri daṇḍa nidrā, seha nahe kona-dine



SYNONYMS



*sārdha*-one and a half hours; *sapta-prahara-seven praharas (twenty*-one hours); *kare*-does; *bhaktira*-of devotional service; *sādhane*-in execution; *cāri daṇḍa*-about two hours; *nidrā*-sleeping; *seha*-that also; *nahe*-not; *kona*-dine-some days.



TRANSLATION



He engaged himself in devotional service for more than twenty-two and a half hours a day, and for less than two hours he slept, although on some days that also was not possible.





TEXT 103





tāṅhāra sādhana-rīti śunite camatkāra



sei rūpa-raghunātha prabhu ye āmāra



SYNONYMS



*tāṅhāra*-his; *sādhana*-rīti-process of devotional service; *śunite*-to hear; *camatkāra*-wonderful; *sei*-that; *rūpa*-Śrī Rūpa Gosvāmī; *raghunātha*-Raghunātha dāsa Gosvāmī; *prabhu*-lord; *ye*-that; *āmāra*-my.



TRANSLATION



I am struck with wonder when I hear about the devotional service he executed. I accept Śrīla Rūpa Gosvāmī and Raghunātha dāsa Gosvāmī as my guides.



PURPORT



Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī accepted Raghunātha dāsa Gosvāmī as his special guide. Therefore at the end of every chapter he says, śrī-rūpa-raghunātha-pade yāra āśa caitanya-caritāmṛta kahe kṛṣṇadāsa. Sometimes it is misunderstood that by using the word raghunātha he wanted to offer his respectful obeisances to Raghunātha Bhaṭṭa Gosvāmī, for it is sometimes stated that Raghunātha Bhaṭṭa Gosvāmī was his initiating spiritual master. Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī does not approve of this statement; he does not accept Raghunātha Bhaṭṭa Gosvāmī as the spiritual master of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.





TEXT 104





iṅhā-sabāra yaiche haila prabhura milana



āge vistāriyā tāhā kariba varṇana



SYNONYMS



*iṅhā*-of them; *sabāra*-all; *yaiche*-as; *haila*-became; *prabhura*-of Śrī Caitanya Mahāprabhu; *milana*-meeting; *āge*-later on; *vistāriyā*-expanding; *tāhā*-that; *kariba*-I shall do; *varṇana*-description.



TRANSLATION



I shall later explain very elaborately how all these devotees met Śrī Caitanya Mahāprabhu.





TEXT 105





śrī-gopāla bhaṭṭa eka śākhā sarvottama



rūpa-sanātana-saṅge yāṅra prema-ālāpana



SYNONYMS



*śrī-gopāla bhaṭṭa*-of the name Śrī Gopāla Bhaṭṭa; *eka*-one; *śākhā*-branch; *sarva-uttama*-very exalted; *rūpa*-of the name Rūpa; *sanātana*-of the name Sanātana; *saṅge*-company; *yāṅra*-whose; *prema*-love of Godhead; *ālāpana*-discussion.



TRANSLATION



Śrī Gopāla Bhaṭṭa Gosvāmī, the forty-seventh branch, was one of the great and exalted branches of the tree. He always engaged in discourses about love of Godhead in the company of Rūpa Gosvāmī and Sanātana Gosvāmī.



PURPORT



Śrī Gopāla Bhaṭṭa Gosvāmī was the son of Veṅkata Bhaṭṭa, a resident of Śrīraṅgam. Gopāla Bhaṭṭa formerly belonged to the disciplic succession of the Rāmānuja-sampradāya but later became part of the Gauḍīya-sampradāya. In the year 1433 śakābda (A.D. 1512), when Lord Caitanya Mahāprabhu was touring South India, He stayed for four months during the period of Cāturmāsya at the house of Veṅkata Bhaṭṭa, who then got the opportunity to serve the Lord to his heart's content. Gopāla Bhaṭṭa also got the opportunity to serve the Lord at this time. Śrī Gopāla Bhaṭṭa Gosvāmī was later initiated by his uncle, the great sannyāsī Prabodhānanda Sarasvatī. Both the father and mother of Gopāla Bhaṭṭa Gosvāmī were extremely fortunate, for they dedicated their entire lives to the service of Lord Caitanya Mahāprabhu. They allowed Gopāla Bhaṭṭa Gosvāmī to go to Vṛndāvana, and they gave up their lives thinking of Śrī Caitanya Mahāprabhu. When Lord Caitanya was later informed that Gopāla Bhaṭṭa Gosvāmī had gone to Vṛndāvana and met Śrī Rūpa and Sanātana Gosvāmī, He was very pleased, and He advised Śrī Rūpa and Sanātana to accept Gopāla Bhaṭṭa Gosvāmī as their younger brother and take care of him. Śrī Sanātana Gosvāmī, out of his great affection for Gopāla Bhaṭṭa Gosvāmī, compiled the Vaiṣṇava smṛti named *Hari-bhakti-vilāsa* and published it under his name. Under the instruction of Śrīla Rūpa and Sanātana, Gopāla Bhaṭṭa Gosvāmī installed one of the seven principal Deities of Vṛndāvana, the Rādhāramaṇa Deity. The sevaits (priests) of the Rādhāramaṇa temple belong to the Gauḍīya-sampradāya.





When Kṛṣṇadāsa Kavirāja Gosvāmī took permission from all the Vaiṣṇavas before writing Śrī *Caitanya-caritāmṛta*, Gopāla Bhaṭṭa Gosvāmī also gave him his blessings, but he requested him not to mention his name in the book. Therefore Kṛṣṇadāsa Kavirāja Gosvāmī has mentioned Gopāla Bhaṭṭa Gosvāmī only very cautiously in one or two passages of the *Caitanya-caritāmṛta*. Śrīla Jīva Gosvāmī has written in the beginning of his Tattva-sandarbha, "A devotee from southern India who was born of a brāhmaṇa family and was a very intimate friend of Rūpa Gosvāmī and Sanātana Gosvāmī has written a book that he has not compiled chronologically. Therefore I, a tiny living entity known as jīva, am trying to assort the events of the book chronologically, consulting the direction of great personalities like Madhvācārya, Śrīdhara Svāmī, Rāmānujācārya and other senior Vaiṣṇavas in the disciplic succession." In the beginning of the Bhagavat-sandarbha there are similar statements by Śrīla Jīva Gosvāmī. Śrīla Gopāla Bhaṭṭa Gosvāmī compiled a book called Sat-kriyā-sāra-dīpikā, edited the *Hari-bhakti-vilāsa*, wrote a forword to the Ṣaṭ-sandarbha and a commentary on the Kṛṣṇa-karṇāmṛta, and installed the Rādhāramaṇa Deity in Vṛndāvana. In the Gaura-gaṇoddeśa-dīpikā, verse 184, it is mentioned that his previous name in the pastimes of Lord Kṛṣṇa was Anaṅga-mañjarī. Sometimes he is also said to have been an incarnation of Guṇa-mañjarī. Śrīnivāsa Ācārya and Gopīnātha Pūjārī were two of his disciples.





TEXT 106





śaṅkarāraṇya--ācārya-vṛkṣera eka śākhā



mukunda, kāśīnātha, rudra--upaśākhā lekhā



SYNONYMS



*śaṅkarāraṇya*-of the name Śaṅkarāraṇya; *ācārya-vṛkṣera*-of the tree of ācāryas; *eka*-one; *śākhā*-branch; *mukunda*-of the name Mukunda; *kāśīnātha*-of the name Kāśīnātha; *rudra*-of the name Rudra; *upaśākhā lekhā*-they are known as subbranches.



TRANSLATION



The ācārya Śaṅkarāraṇya was considered the forty-eighth branch of the original tree. From him proceeded the subbranches known as Mukunda, Kāśīnātha and Rudra.



PURPORT



It is said that Śaṅkarāraṇya was the sannyāsa name of Śrīla Viśvarūpa, who was the elder brother of Viśvambhara (the original name of Śrī Caitanya Mahāprabhu). Śaṅkarāraṇya expired in 1432 śakābda (A.D. 1512) at Sholapur, where there is a place of pilgrimage known as Pāṇḍerapura. This is referred to in the *Madhya-līlā*, Chapter Nine, verses 299 and 300.





Lord Caitanya Mahāprabhu opened a primary school in the house of Mukunda, or Mukunda Sañjaya, and Mukunda's son, whose name was Puruṣottama, became the Lord's student. Kāśīnātha arranged the marriage of Lord Caitanya in His previous āśrama, when His name was Viśvambhara. Kāśīnātha induced the court paṇḍita, Sanātana, to offer Viśvambhara his daughter. In the Gaura-gaṇoddeśa-dīpikā, verse 50, it is mentioned that Kāśīnātha was an incarnation of the brāhmaṇa Kulaka, whom Satrājit sent to arrange the marriage of Kṛṣṇa and Satyabhāmā, and it is mentioned in verse 135 that Rudra, or Śrī Rudrarāma Paṇḍita, was formerly a friend of Lord Kṛṣṇa's named Varūthapa. Śrī Rudrarāma Paṇḍita constructed a big temple at Vallabhapura, which is one mile north of Māheśa, for the Deities named Rādhāvallabha. The descendants of his brother, Yadunandana Vandyopādhyāya, are known as Cakravartī Ṭhākuras, and they are in charge of the maintenance of this temple as sevaits. Formerly the Jagannātha Deity used to come to the temple of Rādhāvallabha from Māheśa during the Ratha-yātrā festival, but in the Bengali year 1262 (A.D. 1855), due to a misunderstanding between the priests of the two temples, the Jagannātha Deity stopped coming.





TEXT 107





śrīnātha paṇḍita--prabhura kṛpāra bhājana



yāṅra kṛṣṇa-sevā dekhi' vaśa tri-bhuvana



SYNONYMS



*śrīnātha paṇḍita*-of the name Śrīnātha Paṇḍita; *prabhura*-of the Lord; *kṛpāra*-of mercy; *bhājana*-receiver; *yāṅra*-whose; *kṛṣṇa*-sevā-worship of Lord Kṛṣṇa; *dekhi'*-seeing; *vaśa*-subjugated; *tri-bhuvana*-all the three worlds.



TRANSLATION



Śrīnātha Paṇḍita, the forty-ninth branch, was the beloved recipient of all the mercy of Śrī Caitanya Mahāprabhu. Everyone in the three worlds was astonished to see how he worshiped Lord Kṛṣṇa.



PURPORT



About one and a half miles away from Kumārahaṭṭa, or Kāmarhaṭṭa, which is a few miles from Calcutta, is a village known as Kāṅcaḍāpāḍā which was the home of Śrī Śivānanda Sena. There he constructed a temple of Śrī Gauragopāla. Another temple was established there with Śrī Rādhā-Kṛṣṇa mūrtis by Śrīnātha Paṇḍita. The Deity of that temple is named Śrī Kṛṣṇa Rāya. The temple of Kṛṣṇa Rāya, which was constructed in the year 1708 śakābda (A.D. 1787) by a prominent Zamindar named Nimāi Mullik of Pāthuriyā-ghāṭa in Calcutta, is very large. There is a big courtyard in front of the temple, and there are residential quarters for visitors and good arrangements for cooking prasāda. The entire courtyard is surrounded by very high boundary walls, and the temple is almost as big as the Māheśa temple. Inscribed on a tablet are the names of Śrīnātha Paṇḍita and his father and grandfather and the date of construction of the temple. Śrīnātha Paṇḍita, one of the disciples of Advaita Prabhu, was the spiritual master of the third son of Śivānanda Sena, who was known as Paramānanda Kavi-karṇapūra. It is said that during the time of Kavi-karṇapūra the Kṛṣṇa Rāya Deity was installed. According to hearsay, Vīrabhadra Prabhu, the son of Nityānanda Prabhu, brought a big stone from Murśidābād from which three Deities were carved-namely, the Rādhāvallabha vigraha of Vallabhapura, the Śyāmasundara vigraha of Khaḍadaha and the Śrī Kṛṣṇa Rāya vigraha of Kāṅcaḍāpāḍā. The home of Śivānanda Sena was situated on the bank of the Ganges near an almost ruined temple. It is said that the same Nimāi Mullik of Calcutta saw this broken-down temple of Kṛṣṇa Rāya while he was going to Benares and thereafter constructed the present temple.





TEXT 108





jagannātha ācārya prabhura priya dāsa



prabhura ājñāte teṅho kaila gaṅgā-vāsa



SYNONYMS



*jagannātha ācārya*-of the name Jagannātha Ācārya; *prabhura*-of the Lord; *priya dāsa*-very dear servant; *prabhura ājñāte*-by the order of the Lord; *teṅho*-he; *kaila*-agreed; *gaṅgā*-vāsa-living on the bank of the Ganges.



TRANSLATION



Jagannātha Ācārya, the fiftieth branch of the Caitanya tree, was an extremely dear servant of the Lord, by whose order he decided to live on the bank of the Ganges.



PURPORT



Jagannātha Ācārya is stated in the Gaura-gaṇoddeśa-dīpikā (111) to have formerly been Durvāsā of Nidhuvana.





TEXT 109





kṛṣṇadāsa vaidya, āra paṇḍita-śekhara



kavicandra, āra kīrtanīyā ṣaṣṭhīvara



SYNONYMS



*kṛṣṇadāsa vaidya*-of the name Kṛṣṇadāsa Vaidya; *āra*-and; *paṇḍita-śekhara*-of the name Paṇḍita Śekhara; *kavicandra*-of the name Kavicandra; *āra*-and; *kīrtanīyā*-kīrtana performer; *ṣaṣṭhīvara*-of the name Ṣaṣṭhīvara.



TRANSLATION



The fifty-first branch of the Caitanya tree was Kṛṣṇadāsa Vaidya, the fifty-second was Paṇḍita Śekhara, the fifty-third was Kavicandra, and the fifty-fourth was Ṣaṣṭhīvara, who was a great saṅkīrtana performer.



PURPORT



In the Gaura-gaṇoddeśa-dīpikā (171) it is mentioned that Śrīnātha Miśra was Citrāṅgī and that Kavicandra was Manoharā-gopī.





TEXT 110





śrīnātha miśra, śubhānanda, śrīrāma, īśāna



śrīnidhi, śrīgopīkānta, miśra bhagavān



SYNONYMS



*śrīnātha miśra*-of the name Śrīnātha Miśra; *śubhānanda*-of the name Śubhānanda; *śrīrāma*-of the name Śrīrāma; *īśāna*-of the name Īśāna; *śrīnidhi*-of the name Śrīnidhi; *śrī-gopīkānta*-of the name Śrī Gopīkānta; *miśra bhagavān*-of the name Miśra Bhagavān.



TRANSLATION



The fifty-fifth branch was Śrīnātha Miśra, the fifty-sixth was Śubhānanda, the fifty-seventh was Śrīrāma, the fifty-eighth was Īśāna, the fifty-ninth was Śrīnidhi, the sixtieth was Śrī Gopīkānta, and the sixty-first was Miśra Bhagavān.



PURPORT



Śubhānanda, who formerly lived in Vṛndāvana as Mālatī, was one of the kīrtana performers who danced in front of the Ratha-yātrā car during the Jagannātha festival. It is said that he ate the foam that came out of the mouth of the Lord while He danced before the Ratha-yātrā car. Īśāna was a personal servant of Śrīmatī Śacīdevī, who showered her great mercy upon him. He was also very dear to Lord Caitanya Mahāprabhu.





TEXT 111





subuddhi miśra, hṛdayānanda, kamala-nayana



maheśa paṇḍita, śrīkara, śrī-madhusūdana



SYNONYMS



*subuddhi miśra*-of the name Subuddhi Miśra; *hṛdayānanda*-of the name Hṛdayānanda; *kamala-nayana*-of the name Kamala-nayana; *maheśa paṇḍita*-of the name Maheśa Paṇḍita; *śrīkara*-of the name Śrīkara; *śrī-madhusūdana*-of the name Śrī Madhusūdana.



TRANSLATION



The sixty-second branch of the tree was Subuddhi Miśra, the sixty-third was Hṛdayānanda, the sixty-fourth was Kamala-nayana, the sixty-fifth was Maheśa Paṇḍita, the sixty-sixth was Śrīkara, and the sixty-seventh was Śrī Madhusūdana.



PURPORT



Subuddhi Miśra, who was formerly Guṇacūḍā in Vṛndāvana, installed Gaura-Nityānanda Deities in a temple in the village known as Belagān, which is about three miles away from Śrīkhaṇḍa. His present descendant is known as Govindacandra Gosvāmī.





TEXT 112





puruṣottama, śrī-gālīma, jagannātha-dāsa



śrī-candraśekhara vaidya, dvija haridāsa



SYNONYMS



*puruṣottama*-of the name Puruṣottama; *śrī-gālīma*-of the name Śrī Gālīma; *jagannātha-dāsa*-of the name Jagannātha dāsa; *śrī-candreśekhara vaidya*-of the name Śrī Candraśekhara Vaidya; *dvija haridāsa*-of the name Dvija Haridāsa.



TRANSLATION



The sixty-eighth branch of the original tree was Puruṣottama, the sixty-ninth was Śrī Gālīma, the seventieth was Jagannātha dāsa, the seventy-first was Śrī Candraśekhara Vaidya, and the seventy-second was Dvija Haridāsa.



PURPORT



There is some question about whether Dvija Haridāsa was the author of Aṣṭottara-śata-nāma. He had two sons named Śrīdāma and Gokulānanda, who were disciples of Śrī Advaita Ācārya. Their village, Kāñcana-gaḍiyā, is situated within five miles of the Bājārasāu station, the fifth station from Ājīmagañja in the district of Murśidābād, West Bengal.





TEXT 113





rāmadāsa, kavicandra, śrī-gopāladāsa



bhāgavatācārya, ṭhākura sāraṅgadāsa



SYNONYMS



*rāmadāsa*-of the name Rāmadāsa; *kavicandra*-of the name Kavicandra; *śrī gopāla-dāsa*-of the name Śrī Gopāla dāsa; *bhāgavatācārya*-of the name Bhāgavatācārya; *ṭhākura sāraṅga-dāsa*-of the name Ṭhākura Sāraṅga dāsa.



TRANSLATION



The seventy-third branch of the original tree was Rāmadāsa, the seventy-fourth was Kavicandra, the seventy-fifth was Śrī Gopāla dāsa, the seventy-sixth was Bhāgavatācārya, and the seventy-seventh was Ṭhākura Sāraṅga dāsa.



PURPORT



In the Gaura-gaṇoddeśa-dīpikā (203) it is said, "Bhāgavatācārya compiled a book entitled Kṛṣṇa-prema-taraṅgiṇī, and he was the most beloved devotee of Lord Caitanya Mahāprabhu." When Lord Śrī Caitanya Mahāprabhu visited Varāhanagara, a suburb of Calcutta, He stayed in the house of a most fortunate brāhmaṇa who was a very learned scholar in Bhāgavata literature. As soon as this brāhmaṇa saw Lord Caitanya Mahāprabhu, he began to read *Śrīmad-Bhāgavatam*. When Mahāprabhu heard his explanation, which expounded bhakti-yoga, He immediately became unconscious in ecstasy. Lord Caitanya later said, "I have never heard such a nice explanation of *Śrīmad-Bhāgavatam*. I therefore designate you Bhāgavatācārya. Your only duty is to recite *Śrīmad-Bhāgavatam*. That is My injunction." His real name was Raghunātha. His monastery, which is situated in Varāhanagara, about three and a half miles north of Calcutta on the bank of the Ganges, still exists, and it is managed by the initiated disciples of the late Śrī Rāmadāsa Bābājī. Presently, however, it is not as well managed as in the presence of Bābājī Mahārāja.





Another name of Ṭhākura Śāraṅga dāsa was Śārṅga Ṭhākura. Sometimes he was also called Śārṅgapāṇi or Śārṅgadhara. He was a resident of Navadvīpa in the neighborhood known as Modadruma-dvīpa, and he used to worship the Supreme Lord in a secluded place on the bank of the Ganges. He did not accept disciples, but he was repeatedly inspired from within by the Supreme Personality of Godhead to do so. Thus one morning he decided, "Whomever I see I shall make my disciple." When he went to the bank of the Ganges to take his bath, by chance he saw a dead body floating in the water, and he touched it with his feet. This immediately brought the body to life, and Ṭhākura Sāraṅga dāsa accepted him as his disciple. This disciple later became famous as Ṭhākura Murāri, and his name is always associated with that of Śrī Sāraṅga. His disciplic succession still inhabits the village of Śar. There is a temple at Māmagācchi that is said to have been started by Śārṅga Ṭhākura. Not long ago, a new temple building was erected in front of a bakula tree there, and it is now being managed by the members of the Gauḍīya Maṭha. It is said that the management of the temple is now far better than before. In the Gaura-gaṇoddeśa-dīpikā (172) it is stated that Śāraṅga Ṭhākura was formerly a gopī named Nāndīmukhī. Some devotees say that he was formerly Prahlāda Mahārāja, but Śrī Kavi-karṇapūra says that his father, Śivānanda Sena, does not accept this proposition.





TEXT 114





jagannātha tīrtha, vipra śrī-jānakīnātha



gopāla ācārya, āra vipra vāṇīnātha



SYNONYMS



*jagannātha tīrtha*-of the name Jagannātha Tīrtha; *vipra*-brāhmaṇa; *śrī-jānakīnātha*-of the name Śrī Jānakīnātha; *gopāla ācārya*-of the name Gopāla Ācārya; *āra*-and; *vipra vāṇīnātha*-the brāhmaṇa of the name Vāṇīnātha.



TRANSLATION



The seventy-eighth branch of the original tree was Jagannātha Tīrtha, the seventy-ninth was the brāhmaṇa Śrī Jānakīnātha, the eightieth was Gopāla Ācārya, and the eighty-first was the brāhmaṇa Vāṇīnātha.



PURPORT



Jagannātha Tīrtha was one of the nine principal sannyāsīs who were Lord Caitanya's associates. Vāṇīnātha Vipra was a resident of Cāṅpāhāṭi, a village in the district of Burdwan near the town of Navadvīpa, the police station of Pūrvasthalī and the post office of Samudragaḍa. The temple there was very much neglected, but it was renovated in the Bengali year 1328 (A.D. 1921) by Śrī Paramānanda Brahmacārī, one of Śrī Bhaktisiddhānta Sarasvatī Ṭhākura's disciples, who reorganized the sevā-pūjā (worship in the temple) and placed the temple under the management of the Śrī Caitanya Maṭha of Śrī Māyāpur. In the temple as it now exists, the Deity of Śrī Gaura-Gadādhara is worshiped strictly according to the principles of the revealed scriptures. Cāṅpāhāṭi is two miles away from both Samudragaḍa and the Navadvīpa station of the eastern railway.





TEXT 115





govinda, mādhava, vāsudeva--tina bhāi



yāṅ-sabāra kīrtane nāce caitanya-nitāi



SYNONYMS



*govinda*-of the name Govinda; *mādhava*-of the name Mādhava; *vāsudeva*-of the name Vāsudeva; *tina bhāi*-three brothers; *yāṅ-sabāra*-all of whom; *kīrtane*-in the performance of saṅkīrtana; *nāce*-dance; *caitanya-nitāi*-Lord Caitanya and Nityānanda Prabhu.



TRANSLATION



The three brothers Govinda, Mādhava and Vāsudeva were the eighty-second, eighty-third and eighty-fourth branches of the tree. Lord Caitanya and Nityānanda used to dance in their kīrtana performances.



PURPORT



The three brothers Govinda, Mādhava and Vāsudeva Ghoṣa all belonged to a kāyastha family. Govinda established the Gopīnātha temple in Agradvīpa, where he resided. Mādhava Ghoṣa was expert in performing kīrtana. No one within this world could compete with him. He was known as the singer of Vṛndāvana and was very dear to Śrī Nityānanda Prabhu. It is said that when the three brothers performed saṅkīrtana, immediately Lord Caitanya and Nityānanda would dance in ecstasy. According to the Gaura-gaṇoddeśa-dīpikā (188), the three brothers were formerly Kalāvatī, Rasollāsā and Guṇatuṅgā, who recited the songs composed by Śrī Viśākhā-gopī. The three brothers were among one of the seven parties that performed kīrtana when Lord Śrī Caitanya Mahāprabhu attended the Ratha-yātrā festival at Jagannātha Purī. Vakreśvara Paṇḍita was the chief dancer in their party. This is vividly described in the *Madhya-līlā*, Chapter Thirteen, verses 42 and 43.





TEXT 116





rāmadāsa abhirāma--sakhya-premarāśi



ṣolasāṅgera kāṣṭha tuli' ye karila vāṅśī



SYNONYMS



*rāmadāsa abhirāma*-of the name Rāmadāsa Abhirāma; *sakhya*-prema-friendship; *rāśi*-great volume; *ṣolasa-aṅgera*-of sixteen knots; *kaṣṭha*-wood; *tuli'*-lifting; *ye*-one who; *karila*-made; *vāṅśī*-flute.



TRANSLATION



Rāmadāsa Abhirāma was fully absorbed in the mellow of friendship. He made a flute of a bamboo stick with sixteen knots.



PURPORT



Abhirāma was an inhabitant of Khānākula-kṛṣṇa-nagara.





TEXT 117





prabhura ājñāya nityānanda gauḍe calilā



tāṅra saṅge tina-jana prabhu-ājñāya āilā



SYNONYMS



*prabhura ājñāya*-under the order of Lord Caitanya Mahāprabhu; *nityānanda*-Lord Nityānanda; *gauḍe*-to Bengal; *calilā*-went back; *tāṅra saṅge*-in His company; *tina jana*-three men; *prabhu-ājñāya*-under the order of the Lord; *āilā*-went.



TRANSLATION



By the order of Śrī Caitanya Mahāprabhu, three devotees accompanied Lord Nityānanda Prabhu when He returned to Bengal to preach.





TEXT 118





rāmadāsa, mādhava, āra vāsudeva ghoṣa



prabhu-saṅge rahe govinda pāiyā santoṣa



SYNONYMS



*rāmadāsa*-of the name Rāmadāsa; *mādhava*-of the name Mādhava; *āra*-and; *vāsudeva ghoṣa*-of the name Vāsudeva Ghoṣa; *prabhu-saṅge*-in the company of Lord Caitanya Mahāprabhu; *rahe*-remained; *govinda*-of the name Govinda; *pāiyā*-feeling; *santoṣa*-great satisfaction.



TRANSLATION



These three were Rāmadāsa, Mādhava Ghoṣa and Vāsudeva Ghoṣa. Govinda Ghoṣa, however, remained with Śrī Caitanya Mahāprabhu at Jagannātha Purī and thus felt great satisfaction.





TEXT 119





bhāgavatācārya, cirañjīva śrī-raghunandana



mādhavācārya, kamalākānta, śrī-yadunandana



SYNONYMS



*bhāgavatācārya*-of the name Bhāgavatācārya; *cirañjīva*-of the name Cirañjīva; *śrī-raghunandana*-of the name Śrī Raghunandana; *mādhavācārya*-of the name Mādhavācārya; *kamalākānta*-of the name Kamalākānta; *śrī-yadunandana*-of the name Śrī Yadunandana.



TRANSLATION



Bhāgavatācārya, Cirañjīva, Śrī Raghunandana, Mādhavācārya, Kamalākānta and Śrī Yadunandana were all among the branches of the Caitanya tree.



PURPORT



Śrī Mādhavācārya was the husband of Lord Nityānanda's daughter, Gaṅgādevī. He took initiation from Puruṣottama, a branch of Nityānanda Prabhu. It is said that when Nityānanda Prabhu's daughter married Mādhavācārya, the Lord gave him the village named Pāṅjinagara as a dowry. Mādhavācārya's temple is situated near the Jīrāṭ railway station on the eastern railway. According to the Gaura-gaṇoddeśa-dīpikā (169) Śrī Mādhavācārya was formerly the gopī named Mādhavī. Kamalākānta belonged to the branch of Śrī Advaita Prabhu. His full name was Kamalākānta Viśvāsa.





TEXT 120





mahā-kṛpā-pātra prabhura jagāi, mādhāi



'patita-pāvana' nāmera sākṣī dui bhāi



SYNONYMS



*mahā*-kṛpā-pātra-object of very great mercy; *prabhura*-of the Lord; *jagāi mādhāi*-the two brothers Jagāi and Mādhāi; *patita*-pāvana-deliverer of the fallen; *nāmera*-of this name; *sākṣī*-witness; *dui bhāi*-these two brothers.



TRANSLATION



Jagāi and Mādhāi, the eighty-ninth and ninetieth branches of the tree, were the greatest recipients of Lord Caitanya's mercy. These two brothers were the witnesses who proved that Lord Caitanya was rightly named Patita-pāvana, "the deliverer of the fallen souls."



PURPORT



In the Gaura-gaṇoddeśa-dīpikā (115) it is said that the two brothers Jagāi and Mādhāi were formerly the doorkeepers named Jaya and Vijaya, who later became Hiraṇyākṣa and Hiraṇyakaśipu. Jagāi and Mādhāi were born in respectable brāhmaṇa families, but they adopted the professions of thieves and rogues and thus became implicated in all kinds of undesirable activities, especially woman-hunting, intoxication and gambling. Later, by the grace of Lord Caitanya Mahāprabhu and Śrī Nityānanda Prabhu, they were initiated, and they got the chance to chant the Hare Kṛṣṇa mahā-mantra. As a result of chanting, both brothers became exalted devotees of Lord Caitanya Mahāprabhu. The descendants of Mādhāi still exist, and they are respectable brāhmaṇas. The tombs of these two brothers, Jagāi and Mādhāi, are in a place known as Ghoṣahāṭa, or Mādhāitalā-grāma, which is situated about one mile south of Katwa. It is said that Śrī Gopīcaraṇa dāsa Bābājī established a temple of Nitāi-Gaura at this place about two hundred years ago.





TEXT 121





gauḍa-deśa-bhaktera kaila saṅkṣepa kathana



ananta caitanya-bhakta nā yāya gaṇana



SYNONYMS



*gauḍa-deśa*-in Bengal; *bhaktera*-of the devotees; *kaila*-I have described; *saṅkṣepa*-in brief; *kathana*-narration; *ananta*-unlimited; *caitanya*-bhakta-devotees of Lord Caitanya; *nā*-not; *yāya*-can be; *gaṇana*-counted.



TRANSLATION



I have given a brief description of the devotees of Lord Caitanya in Bengal. Actually His devotees are innumerable.





TEXT 122





nīlācale ei saba bhakta prabhu-saṅge



dui sthāne prabhu-sevā kaila nānā-raṅge



SYNONYMS



*nīlācale*-at Jagannātha Purī; *ei*-these; *saba*-all; *bhakta*-devotees; *prabhu-saṅge*-in the company of Lord Caitanya; *dui sthāne*-in two places; *prabhu*-sevā-service of the Lord; *kaila*-executed; *nānā-raṅge*-in different ways.



TRANSLATION



I have especially mentioned all these devotees because they accompanied Lord Caitanya Mahāprabhu in Bengal and Orissa and served Him in many ways.



PURPORT



Most of the devotees of Lord Caitanya lived in Bengal and Orissa. Thus they are celebrated as Oriyās and Gauḍīyas. At present, however, by the grace of Lord Caitanya Mahāprabhu, His cult is being propagated all over the world, and it is most probable that in the future history of Lord Caitanya's movement, Europeans, Americans, Canadians, Australians, South Americans, Asians and people from all over the world will be celebrated as devotees of Lord Caitanya. The International Society for Krishna Consciousness has already constructed a big temple at Māyāpur, Navadvīpa, which is being visited by devotees from all parts of the world, as foretold by Lord Caitanya Mahāprabhu and anticipated by Śrī Bhaktivinoda Ṭhākura.





TEXT 123





kevala nīlācale prabhura ye ye bhakta-gaṇa



saṅkṣepe kariye kichu se saba kathana



SYNONYMS



*kevala*-only; *nīlācale*-in Jagannātha Purī; *prabhura*-of the Lord; *ye ye*-all those; *bhakta*-gaṇa-devotees; *saṅkṣepe*-in brief; *kariye*-I do; *kichu*-some; *se saba*-all those; *kathana*-narration.



TRANSLATION



Let me briefly describe some of the devotees of Lord Caitanya Mahāprabhu in Jagannātha Purī.





TEXTS 124-126





nīlācale prabhu-saṅge yata bhakta-gaṇa



sabāra adhyakṣa prabhura marma dui-jana



paramānanda-purī, āra svarūpa-dāmodara



gadādhara, jagadānanda, śaṅkara, vakreśvara



dāmodara paṇḍita, ṭhākura haridāsa



raghunātha vaidya, āra raghunātha-dāsa



SYNONYMS



*nīlācale*-in Jagannātha Purī; *prabhu-saṅge*-in the company of Lord Caitanya; *yata*-all; *bhakta*-gaṇa-devotees; *sabāra*-of all of them; *adhyakṣa*-the chief; *prabhura*-of the Lord; *marma*-heart and soul; *dui jana*-two persons; *paramānanda-purī*-of the name Paramānanda Purī; *āra*-and; *svarūpa-dāmodara*-of the name Svarūpa Dāmodara; *gadādhara*-of the name Gadādhara; *jagadānanda*-of the name Jagadānanda; *śaṅkara*-of the name Śaṅkara; *vakreśvara*-of the name Vakreśvara; *dāmodara paṇḍita*-of the name Dāmodara Paṇḍita; *ṭhākura haridāsa*-of the name Ṭhākura Haridāsa; *raghunātha vaidya*-of the name Raghunātha Vaidya; *āra*-and; *raghunātha-dāsa*-of the name Raghunātha dāsa.



TRANSLATION



Among the devotees who accompanied the Lord in Jagannātha Purī, two of them-Paramānanda Purī and Svarūpa Dāmodara-were the heart and soul of the Lord. Among the other devotees were Gadādhara, Jagadānanda, Śaṅkara, Vakreśvara, Dāmodara Paṇḍita, Ṭhākura Haridāsa, Raghunātha Vaidya and Raghunātha dāsa.



PURPORT



The *Caitanya-bhāgavata*, *Antya-līlā*, Chapter Five, states that Raghunātha Vaidya came to see Śrī Caitanya Mahāprabhu when the Lord was staying at Pāṇihāṭī. He was a great devotee and had all good qualities. According to the *Caitanya-bhāgavata*, he was formerly Revatī, the wife of Balarāma. Anyone he glanced upon would immediately attain Kṛṣṇa consciousness. He lived on the seashore at Jagannātha Purī and compiled a book of the name Sthāna-nirūpaṇa.





TEXT 127





ityādika pūrva-saṅgī baḍa bhakta-gaṇa



nīlācale rahi' kare prabhura sevana



SYNONYMS



*iti-ādika*-all these and others; *pūrva*-saṅgī-former associates; *baḍa*-very; *bhakta*-gaṇa-great devotees; *nīlācale*-at Jagannātha Purī; *rahi'*-remaining; *kare*-do; *prabhura*-of the Lord; *sevana*-service.



TRANSLATION



All these devotees were associates of the Lord from the very beginning, and when the Lord took up residence in Jagannātha Purī they remained there to serve Him faithfully.





TEXT 128





āra yata bhakta-gaṇa gauḍa-deśa-vāsī



pratyabde prabhure dekhe nīlācale āsi'



SYNONYMS



*āra*-others; *yata*-all; *bhakta*-gaṇa-devotees; *gauḍa*-deśa-vāsī-residents of Bengal; *prati*-abde-each year; *prabhure*-the Lord; *dekhe*-see; *nīlācale*-in Jagannātha Purī; *āsi'*-coming there.



TRANSLATION



All the devotees who resided in Bengal used to visit Jagannātha Purī every year to see the Lord.





TEXT 129





nīlācale prabhu-saha prathama milana



sei bhakta-gaṇera ebe kariye gaṇana



SYNONYMS



*nīlācale*-at Jagannātha Purī; *prabhu*-saha-with the Lord; *prathama*-first; *milana*-meeting; *sei*-that; *bhakta-gaṇera*-of the devotees; *ebe*-now; *kariye*-I do; *gaṇana*-count.



TRANSLATION



Now let me enumerate the devotees of Bengal who first came to see the Lord at Jagannātha Purī.





TEXT 130





baḍa-śākhā eka,--sārvabhauma bhaṭṭācārya



tāṅra bhagnī-pati śrī-gopīnāthācārya



SYNONYMS



*baḍa-śākhā eka*-one of the biggest branches; *sārvabhauma bhaṭṭācārya*-of the name Sārvabhauma Bhaṭṭācārya; *tāṅra bhagnī*-pati-his brother-in-law (the husband of Sārvabhauma's sister); *śrī-gopīnāthācārya*-of the name Śrī Gopīnātha Ācārya.



TRANSLATION



There was Sārvabhauma Bhaṭṭācārya, one of the biggest branches of the tree of the Lord, and his sister's husband, Śrī Gopīnātha Ācārya.



PURPORT



The original name of Sārvabhauma Bhaṭṭācārya was Vāsudeva Bhaṭṭācārya. His place of birth, which is known as Vidyānagara, is about two and a half miles away from the Navadvīpa railway station, or Cāṅpāhāṭī railway station. His father was a very celebrated man of the name Maheśvara Viśārada. It is said that Sārvabhauma Bhaṭṭācārya was the greatest logician of his time in India. At Mithilā in Bihar he became a student of a great professor named Pakṣadhara Miśra, who did not allow any student to note down his explanations of logic. Sārvabhauma Bhaṭṭācārya was so talented, however, that he learned the explanations by heart, and when he later returned to Navadvīpa he established a school for the study of logic, thus diminishing the importance of Mithilā. Students from various parts of India still come to Navadvīpa to study logic. According to some authoritative opinions, the celebrated logician Raghunātha Śiromaṇi was also a student of Sārvabhauma Bhaṭṭācārya's. In effect, Sārvabhauma Bhaṭṭācārya became the leader of all students of logic. Although he was a gṛhastha (householder), he even taught many sannyāsīs in the knowledge of logic.





He started a school at Jagannātha Purī for the study of Vedānta philosophy, of which he was a great scholar. When Sārvabhauma Bhaṭṭācārya met Śrī Caitanya Mahāprabhu, he advised the Lord to learn Vedānta philosophy from him, but later he became a student of Lord Caitanya Mahāprabhu to understand the real meaning of Vedānta. Sārvabhauma Bhaṭṭācārya was so fortunate as to see the six-armed form of Lord Caitanya known as Ṣaḍbhuja. A Ṣaḍbhuja Deity is still situated at one end of the Jagannātha temple. Daily saṅkīrtana performances take place in this part of the temple. The meeting of Sārvabhauma Bhaṭṭācārya with Lord Caitanya Mahāprabhu is vividly described in the *Madhya-līlā*, Chapter Six. Sārvabhauma Bhaṭṭācārya wrote a book named Caitanya-śataka. In addition to the hundred verses of this book, two verses beginning with the words vairāgya-vidyā-nija-bhakti-yoga and kālān naṣṭaṁ bhakti-yogaṁ nijaṁ yaḥ are very famous among Gauḍīya Vaiṣṇavas. The Gaura-gaṇoddeśa-dīpikā (119) states that Sārvabhauma Bhaṭṭācārya was an incarnation of Bṛhaspati, the learned scholar from the celestial planets.



Gopīnātha Ācārya, who belonged to a respectable brāhmaṇa family, was also an inhabitant of Navadvīpa and a constant companion of the Lord. As mentioned in the present verse of Śrī *Caitanya-caritāmṛta*, he was the husband of Sārvabhauma Bhaṭṭācārya's sister. In the Gaura-gaṇoddeśa-dīpikā (178) it is described that he was formerly the gopī named Ratnāvalī. According to the opinion of others, he was an incarnation of Brahmā.





TEXT 131





kāśī-miśra, pradyumna-miśra, rāya bhavānanda



yāṅhāra milane prabhu pāilā ānanda



SYNONYMS



*kāśī-miśra*-of the name Kāśī Miśra; *pradyumna-miśra*-of the name Pradyumna Miśra; *rāya bhavānanda*-of the name Bhavānanda Rāya; *yāṅhāra*-of whom; *milane*-meeting; *prabhu*-the Lord; *pāilā*-got; *ānanda*-great pleasure.



TRANSLATION



In the list of devotees at Jagannātha Purī [which begins with Paramānanda Purī, Svarūpa Dāmodara, Sārvabhauma Bhaṭṭācārya and Gopīnātha Ācārya], Kāśī Miśra was the fifth, Pradyumna Miśra the sixth and Bhavānanda Rāya the seventh. Lord Caitanya took great pleasure in meeting with them.



PURPORT



In Jagannātha Purī Lord Caitanya lived at the house of Kāśī Miśra, who was the priest of the king. Later this house was inherited by Vakreśvara Paṇḍita and then by his disciple Gopālaguru Gosvāmī, who established there a Deity of Rādhākānta. The Gaura-gaṇoddeśa-dīpikā (193) states that Kāśī Miśra was formerly Kubjā in Mathurā.. Pradyumna Miśra, an inhabitant of Orissa, was a great devotee of Lord Caitanya Mahāprabhu. Pradyumna Miśra was born of a brāhmaṇa family and Rāmānanda Rāya of a non-brāhmaṇa family, yet Lord Caitanya Mahāprabhu advised Pradyumna Miśra to take instruction from Rāmānanda Rāya. This incident is described in the *Antya-līlā*, Chapter Five.





Bhavānanda Rāya was the father of Śrī Rāmānanda Rāya. His residence was in Ālālanātha (Brahmagiri), which is about twelve miles west of Jagannātha Purī. By caste he belonged to the karaṇa community of Orissa, whose members were sometimes known as kāyasthas and sometimes as śūdras, but he was the governor of Madras under the control of King Pratāparudra of Jagannātha Purī.





TEXT 132





āliṅgana kari' tāṅre balila vacana



tumi pāṇḍu, pañca-pāṇḍava--tomāra nandana



SYNONYMS



*āliṅgana kari'*-embracing; *tāṅre*-unto him; *balila*-said; *vacana*-those words; *tumi*-you; *pāṇḍu*-were Pāṇḍu; *pañca*-five; *pāṇḍava*-the Pāṇḍavas; *tomāra*-your; *nandana*-sons.



TRANSLATION



Embracing Rāya Bhavānanda, the Lord declared to him, "You formerly appeared as Pāṇḍu, and your five sons appeared as the five Pāṇḍavas."





TEXT 133





rāmānanda rāya, paṭṭanāyaka gopīnātha



kalānidhi, sudhānidhi, nāyaka vāṇīnātha



SYNONYMS



*rāmānanda rāya*-of the name Rāmānanda Rāya; *paṭṭanāyaka gopīnātha*-of the name Paṭṭanāyaka Gopīnātha; *kalānidhi*-of the name Kalānidhi; *sudhānidhi*-of the name Sudhānidhi; *nāyaka vāṇīnātha*-of the name Nāyaka Vāṇīnātha.



TRANSLATION



The five sons of Bhavānanda Rāya were Rāmānanda Rāya, Paṭṭanāyaka Gopīnātha, Kalānidhi, Sudhānidhi and Nāyaka Vāṇīnātha.





TEXT 134





ei pañca putra tomāra mora priyapātra



rāmānanda saha mora deha-bheda mātra



SYNONYMS



*ei*-these; *pañca*-five; *putra*-sons; *tomāra*-your; *mora*-Mine; *priya-pātra*-very dear; *rāmānanda saha*-with Śrī Rāmānanda Rāya; *mora*-Mine; *deha*-bheda-bodily difference; *mātra*-only.



TRANSLATION



Śrī Caitanya Mahāprabhu told Bhavānanda Rāya, "Your five sons are all My dear devotees. Rāmānanda Rāya and I are one, although our bodies are different."



PURPORT



The Gaura-gaṇoddeśa-dīpikā (120-24) states that Rāmānanda Rāya was formerly Arjuna. He is also considered to have been an incarnation of the gopī Lalitā, although in the opinion of others he was an incarnation of Viśākhādevī. He was a most confidential devotee of Lord Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu said, "Although I am a sannyāsī, My mind is sometimes perturbed when I see a woman. But Rāmānanda Rāya is greater than Me, for he is always undisturbed, even when he touches a woman." Only Rāmānanda Rāya was endowed with the prerogrative to touch a woman in this way; no one should imitate him. Unfortunately, there are rascals who imitate the activities of Rāmānanda Rāya. We need not discuss them further.





In Lord Caitanya Mahāprabhu's final pastimes, both Rāmānanda Rāya and Svarūpa Dāmodara always engaged in reciting suitable verses from *Śrīmad-Bhāgavatam* to pacify the Lord's ecstatic feelings of separation from Kṛṣṇa. It is said that when Lord Caitanya went to southern India, Sārvabhauma Bhaṭṭācārya advised Him to meet Rāmānanda Rāya, declaring that there was no devotee as advanced in understanding the conjugal love of Kṛṣṇa and the gopīs. While touring South India, Lord Caitanya met Rāmānanda Rāya by the bank of the Godāvarī, and in their long discourses the Lord took the position of a student, and Rāmānanda Rāya instructed Him. Caitanya Mahāprabhu concluded these discourses by saying, "My dear Rāmānanda Rāya, both you and I are madmen, and therefore we met intimately on an equal level." Lord Caitanya advised Rāmānanda Rāya to resign from his government post and come back to Jagannātha Purī to live with Him. Although Śrī Caitanya Mahāprabhu refused to see Mahārāja Pratāparudra because he was a king, Rāmānanda Rāya, by a Vaiṣṇava scheme, arranged a meeting between the Lord and the King. This is described in the *Madhya-līlā*, Chapter Twelve, verses 41-57. Śrī Rāmānanda Rāya was present during the water sports of the Lord after the Ratha-yātrā festival.



Lord Śrī Caitanya Mahāprabhu considered Śrī Rāmānanda Rāya and Śrī Sanātana Gosvāmī to be equal in their renunciation, for although Śrī Rāmānanda Rāya was a gṛhastha engaged in government service and Śrī Sanātana Gosvāmī was in the renounced order of complete detachment from material activities, they were both servants of the Supreme Personality of Godhead who kept Kṛṣṇa in the center of all their activities. Śrī Rāmānanda Rāya was one of the three and a half personalities with whom Śrī Caitanya Mahāprabhu discussed the most confidential topics of Kṛṣṇa consciousness. Lord Caitanya Mahāprabhu advised Pradyumna Miśra to learn the science of Kṛṣṇa from Śrī Rāmānanda Rāya. As Subala always assisted Kṛṣṇa in His dealings with Rādhārāṇī in kṛṣṇa-līlā, so Rāmānanda Rāya assisted Lord Caitanya Mahāprabhu in His feelings of separation from Kṛṣṇa. Śrī Rāmānanda Rāya was the author of Jagannātha-vallabha-nāṭaka.





TEXTS 135-136





pratāparudra rājā, āra oḍhra kṛṣṇānanda



paramānanda mahāpātra, oḍhra śivānanda



bhagavān ācārya, brahmānandākhya bhāratī



śrī-śikhi māhiti, āra murāri māhiti



SYNONYMS



*pratāparudra rājā*-King Pratāparudra of Orissa; *āra*-and; *oḍhra kṛṣṇānanda*-Kṛṣṇānanda, an Oriya devotee; *paramānanda mahāpātra*-of the name Paramānanda Mahāpātra; *oḍhra śivānanda*-the Oriya Śivānanda; *bhagavān ācārya*-of the name Bhagavān Ācārya; *brahmānanda-ākhya bhāratī*-of the name Brahmānanda Bhāratī; *śrī-śikhi māhiti*-of the name Śrī Śikhi Māhiti; *āra*-and; *murāri māhiti*-of the name Murāri Māhiti.



TRANSLATION



King Pratāparudra of Orissa, the Oriya devotees Kṛṣṇānanda and Śivānanda, Paramānanda Mahāpātra, Bhagavān Ācārya, Brahmānanda Bhāratī, Śrī Śikhi Māhiti and Murāri Māhiti constantly associated with Caitanya Mahāprabhu while He resided in Jagannātha Purī.



PURPORT



Pratāparudra Mahārāja, who belonged to the dynasty of the Gaṅgā kings and whose capital was in Cuttak, was the Emperor of Orissa and a great devotee of Lord Caitanya Mahāprabhu. It was by the arrangement of Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya that he was able to serve Lord Caitanya. In the Gaura-gaṇoddeśa-dīpikā (118) it is said that King Indradyumna, who established the temple of Jagannātha thousands of years ago, later took birth again in his own family as Mahārāja Pratāparudra during the time of Śrī Caitanya Mahāprabhu. Mahārāja Pratāparudra was as powerful as King Indra. The drama named Caitanya-candrodaya was written under his direction.





In the *Caitanya-bhāgavata*, *Antya-līlā*, Chapter Five, Paramānanda Mahāpātra is described as follows: "Paramānanda Mahāpātra was among the devotees who took birth in Orissa and accepted Caitanya Mahāprabhu as their only asset. In the ecstasy of conjugal love, he always thought of Caitanya Mahāprabhu." Bhagavān Ācārya, a very learned scholar, was formerly an inhabitant of Hālisahara, but he left everything to live with Caitanya Mahāprabhu in Jagannātha Purī. His relationship with Caitanya Mahāprabhu was friendly, like that of a cowherd boy. He was always friendly to Svarūpa Gosāñi, but he was staunchly devoted to the lotus feet of Lord Caitanya Mahāprabhu. He sometimes invited Caitanya Mahāprabhu to his house.



Bhagavān Ācārya was very liberal and simple. His father, Śatānanda Khān, was completely materialistic, and his younger brother, Gopāla Bhaṭṭācārya, was a staunch Māyāvādī philosopher who had studied very elaborately. When his brother came to Jagannātha Purī, Bhagavān Ācārya wanted to hear from him about Māyāvāda philosophy, but Svarūpa Dāmodara forbade him to do so, and there the matter stopped. Once a friend of Bhagavān Ācārya's from Bengal wanted to recite a drama that he had written that was against the principles of devotional service, and although Bhagavān Ācārya wanted to recite this drama before Lord Caitanya Mahāprabhu, Svarūpa Dāmodara, the Lord's secretary, did not allow him to do so. Later Svarūpa Dāmodara pointed out in the drama many mistakes and disagreements with the conclusion of devotional service, and the author became aware of the faults in his writing and then surrendered to Svarūpa Dāmodara, begging his mercy. This is described in the *Antya-līlā*, Chapter Five, verses 91-158.



In the Gaura-gaṇoddeśa-dīpikā, verse 189, it is said that Śikhi Māhiti was formerly an assistant of Śrīmatī Rādhārāṇī named Rāgalekhā. His sister Mādhavī was also an assistant of Śrīmatī Rādhārāṇī and was named Kalākelī. Śikhi Māhiti, Mādhavī and their brother Murāri Māhiti were all unalloyed devotees of Śrī Caitanya Mahāprabhu who could not forget Him for a moment of their lives. There is a book in the Oriya language called Caitanya-carita-mahākāvya in which there are many narrations about Śikhi Māhiti. One narration concerns his seeing an ecstatic dream. Śikhi Māhiti always engaged in serving the Lord in his mind. One night, while he was rendering such service, he fell asleep, and while he was asleep his brother and sister came to awaken him. At that time he was in full ecstasy because he was having a wonderful dream that Lord Caitanya, while visiting the temple of Jagannātha, was entering and again coming out of the body of Jagannātha and looking at the Jagannātha Deity. Thus as soon as he awakened he embraced his brother and sister and informed them, "My dear brother and sister, I have had a wonderful dream that I shall now explain to you. The activities of Lord Caitanya Mahāprabhu, the son of Mother Śacī, are certainly most wonderful. I saw that Lord Caitanya Mahāprabhu, while visiting the temple of Jagannātha, was entering the body of Jagannātha and again coming out of His body. I am still seeing the same dream. Do you think I have become deranged? I am still seeing the same dream! And the most wonderful thing is that as soon as I came near Caitanya Mahāprabhu, He embraced me with His long arms." As he spoke to his brother and sister in this way, Śikhi Māhiti's voice faltered, and there were tears in his eyes. Thus the brothers and sister went to the temple of Jagannātha, and there they saw Lord Caitanya in the Jagamohana (the kīrtana hall in the Jagannātha temple), looking at the beauty of the Śrī Jagannātha Deity just as in Śikhi Māhiti's dream. The Lord was so magnanimous that immediately He embraced Śikhi Māhiti, exclaiming, "You are the elder brother of Murāri!" Being thus embraced, Śikhi Māhiti felt ecstatic transcendental bliss. Thus he and his brother and sister always engaged in rendering service to the Lord. Murāri Māhiti, the youngest brother of Śikhi Māhiti, is described in the *Madhya-līlā*, Chapter Ten, verse 44.





TEXT 137





mādhavī-devī--śikhi-māhitira bhaginī



śrī-rādhāra dāsī-madhye yāṅra nāma gaṇi



SYNONYMS



*mādhavī-devī*-of the name Mādhavīdevī; *śikhi-māhitira*-of Śikhi Māhiti; *bhaginī*-sister; *śrī-rādhāra*-of Śrīmatī Rādhārāṇī; *dāsī*-madhye-amongst the maidservants; *yāṅra*-whose; *nāma*-name; *gaṇi*-count.



TRANSLATION



Mādhavīdevī, the seventeenth of the prominent devotees, was the younger sister of Śikhi Māhiti. She is considered to have formerly been a maidservant of Śrīmatī Rādhārāṇī.



PURPORT



In the *Antya-līlā* of *Caitanya-caritāmṛta*, Chapter Two, verses 104-106, there is a description of Mādhavīdevī. Śrī Caitanya Mahāprabhu considered her one of the maidservants of Śrīmatī Rādhārāṇī. Within this world, Caitanya Mahāprabhu had three and a half very confidential devotees. The three were Svarūpa Gosāñi, Śrī Rāmānanda Rāya and Śikhi Māhiti, and Śikhi Māhiti's sister, Mādhavīdevī, being a woman, was considered the half. Thus it is known that Śrī Caitanya Mahāprabhu had three and a half confidential devotees.





TEXT 138





īśvara-purīra śiṣya--brahmacārī kāśīśvara



śrī-govinda nāma tāṅra priya anucara



SYNONYMS



*īśvara*-purīra śiṣya-disciple of Īśvara Purī; *brahmacārī kāśīśvara*-of the name Brahmacārī Kāśīśvara; *śrī-govinda*-of the name Śrī Govinda; *nāma*-name; *tāṅra*-his; *priya*-very dear; *anucara*-follower.



TRANSLATION



Brahmacārī Kāśīśvara was a disciple of Īśvara Purī, and Śrī Govinda was another of his dear disciples.



PURPORT



Govinda was the personal servant of Śrī Caitanya Mahāprabhu. In the Gaura-gaṇoddeśa-dīpikā, verse 137, it is stated that the servants formerly named Bhṛṅgāra and Bhaṅgura in Vṛndāvana became Kāśīśvara and Govinda in Caitanya Mahāprabhu's pastimes. Govinda always engaged in the service of the Lord, even at great risk.





TEXT 139





tāṅra siddhi-kāle doṅhe tāṅra ājñā pāñā



nīlācale prabhu-sthāne milila āsiyā



SYNONYMS



*tāṅra siddhi*-kāle-at the time of Īśvara Purī's passing away; *doṅhe*-the two of them; *tāṅra*-his; *ājñā*-order; *pāñā*-getting; *nīlācale*-at Jagannātha Purī; *prabhu*-sthāne-at the place of Lord Caitanya Mahāprabhu; *milila*-met; *āsiyā*-coming there.



TRANSLATION



In the list of prominent devotees at Nīlācala [Jagannātha Purī], Kāśīśvara was the eighteenth and Govinda the nineteenth. They both came to see Caitanya Mahāprabhu at Jagannātha Purī, being thus ordered by Īśvara Purī at the time of his passing away.





TEXT 140





gurura sambandhe mānya kaila duṅhākāre



tāṅra ājñā māni' sevā dilena doṅhāre



SYNONYMS



*gurura sambandhe*-in relationship with His spiritual master; *mānya*-honor; *kaila*-offered; *duṅhākāre*-to both of them; *tāṅra ājñā*-his order; *māni'*-accepting; *sevā*-service; *dilena*-gave them; *doṅhāre*-the two of them.



TRANSLATION



Both Kāśīśvara and Govinda were Godbrothers of Śrī Caitanya Mahāprabhu, and thus the Lord duly honored them as soon as they arrived. But because Īśvara Purī had ordered them to give Caitanya Mahāprabhu personal service, the Lord accepted their service.





TEXT 141





aṅga-sevā govindere dilena īśvara



jagannātha dekhite calena āge kāśīśvara



SYNONYMS



*aṅga*-sevā-taking care of the body; *govindere*-unto Govinda; *dilena*-He gave; *īśvara*-the Supreme Personality of Godhead; *jagannātha*-the Jagannātha Deity; *dekhite*-while going to visit; *calena*-goes; *āge*-in front; *kāśīśvara*-of the name Kāśīśvara.



TRANSLATION



Govinda cared for the body of Śrī Caitanya Mahāprabhu, whereas Kāśīśvara went in front of the Lord when He went to see Jagannātha in the temple.





TEXT 142





aparaśa yāya gosāñi manuṣya-gahane



manuṣya ṭheli' patha kare kāśī balavāne



SYNONYMS



*aparaśa*-untouched; *yāya*-goes; *gosāñi*-Śrī Caitanya Mahāprabhu; *manuṣya-gahane*-in the crowd; *manuṣya theli'*-pushing the crowd of men; *patha kare*-clears the way; *kāśī*-Kāśīśvara; *balavāne*-very strong.



TRANSLATION



When Caitanya Mahāprabhu went to the temple of Jagannātha, Kāśīśvara, being very strong, cleared the crowds aside with his hands so that Caitanya Mahāprabhu could pass untouched.





TEXT 143





rāmāi-nandāi--doṅhe prabhura kiṅkara



govindera saṅge sevā kare nirantara



SYNONYMS



*rāmāi-nandāi*-of the names Rāmāi and Nandāi; *doṅhe*-both of them; *prabhura*-Lord Caitanya's; *kiṅkara*-servants; *govindera*-with Govinda; *saṅge*-with him; *sevā*-service; *kare*-rendered; *nirantara*-twenty-four hours a day.



TRANSLATION



Rāmāi and Nandāi, the twentieth and twenty-first among the important devotees in Jagannātha Purī, always assisted Govinda twenty-four hours a day in rendering service to the Lord.





TEXT 144





bāiśa ghaḍā jala dine bharena rāmāi



govinda-ājñāya sevā karena nandāi



SYNONYMS



*bāiśa*-twenty-two; *ghaḍā*-big waterpots; *jala*-water; *dine*-daily; *bharena*-fills; *rāmāi*-of the name Rāmāi; *govinda-ājñāya*-by the order of Govinda; *sevā*-service; *karena*-renders; *nandāi*-of the name Nandāi.



TRANSLATION



Every day Rāmāi filled twenty-two big waterpots, whereas Nandāi personally assisted Govinda.



PURPORT



In the Gaura-gaṇoddeśa-dīpikā (139) it is stated that two servants who formerly supplied milk and water to Lord Kṛṣṇa became Rāmāi and Nandāi in the pastimes of Caitanya Mahāprabhu.





TEXT 145





kṛṣṇadāsa nāma śuddha kulīna brāhmaṇa



yāre saṅge laiyā kailā dakṣiṇa gamana



SYNONYMS



*kṛṣṇadāsa*-of the name Kṛṣṇadāsa; *nāma*-name; *śuddha*-pure; *kulīna*-respectable; *brāhmaṇa*-brāhmaṇa; *yāre*-whom; *saṅge*-with; *laiyā*-taking; *kailā*-did; *dakṣiṇa*-southern India; *gamana*-touring.



TRANSLATION



The twenty-second devotee, Kṛṣṇadāsa, was born of a pure and respectable brāhmaṇa family. While touring southern India, Lord Caitanya took Kṛṣṇadāsa with Him.



PURPORT



Kṛṣṇadāsa is described in the *Madhya-līlā*, chapters Seven and Nine. He went with Śrī Caitanya Mahāprabhu to carry His waterpot. In the Malabar state, members of the Bhaṭṭathāri cult tried to captivate Kṛṣṇadāsa by supplying a woman to seduce him, but although Śrī Caitanya Mahāprabhu saved him from being harmed, when they returned to Jagannātha Purī He asked Kṛṣṇadāsa to remain there, for the Lord was never favorably disposed toward an associate who was attracted by a woman. Thus Kṛṣṇadāsa lost the personal association of Lord Caitanya Mahāprabhu.





TEXT 146





balabhadra bhaṭṭācārya--bhakti adhikārī



mathurā-gamane prabhura yeṅho brahmacārī



SYNONYMS



*ballabhadra bhaṭṭācārya*-of the name Balabhadra Bhaṭṭācārya; *bhakti adhikārī*-bona fide devotee; *mathurā*-gamane-while touring Mathurā; *prabhura*-of the Lord; *yeṅho*-who; *brahmacārī*-acted as a brahmacārī.



TRANSLATION



As a bona fide devotee, Balabhadra Bhaṭṭācārya, the twenty-third principal associate, acted as the brahmacārī of Śrī Caitanya Mahāprabhu when He toured Mathurā.



PURPORT



Balabhadra Bhaṭṭācārya acted as a brahmacārī, or personal assistant of a sannyāsī. A sannyāsī is not supposed to cook. Generally a sannyāsī takes prasāda at the house of a gṛhastha, and a brahmacārī helps in this connection. A sannyāsī is supposed to be a spiritual master and a brahmacārī his disciple. Balabhadra Bhaṭṭācārya acted as a brahmacārī for Śrī Caitanya Mahāprabhu when the Lord toured Mathurā and Vṛndāvana.





TEXT 147





baḍa haridāsa, āra choṭa haridāsa



dui kīrtanīyā rahe mahāprabhura pāśa



SYNONYMS



*baḍa haridāsa*-of the name Baḍa Haridāsa; *āra*-and; *choṭa haridāsa*-of the name Choṭa Haridāsa; *dui kīrtanīyā*-both of them were good singers; *rahe*-stay; *mahā-prabhura*-Lord Caitanya Mahāprabhu; *pāśa*-with.



TRANSLATION



Baḍa Haridāsa and Choṭa Haridāsa, the twenty-fourth and twenty-fifth devotees in Nīlācala, were good singers who always accompanied Lord Caitanya.



PURPORT



Choṭa Haridāsa was later banished from the company of Lord Caitanya Mahāprabhu, as stated in the *Antya-līlā*, Chapter Two.





TEXT 148





rāmabhadrācārya, āra oḍhra siṁheśvara



tapana ācārya, āra raghu, nīlāmbara



SYNONYMS



*rāmabhadrācārya*-of the name Rāmabhadra Ācārya; *āra*-and; *oḍhra*-resident of Orissa; *siṁheśvara*-of the name Siṁheśvara; *tapana ācārya*-of the name Tapana Ācārya; *āra raghu*-and another Raghunātha; *nīlāmbara*-of the name Nīlāmbara.



TRANSLATION



Among the devotees who lived with Lord Caitanya Mahāprabhu at Jagannātha Purī, Rāmabhadra Ācārya was the twenty-sixth, Siṁheśvara the twenty-seventh, Tapana Ācārya the twenty-eighth, Raghunātha the twenty-ninth and Nīlāmbara the thirtieth.





TEXT 149





siṅgābhaṭṭa, kāmābhaṭṭa, dantura śivānanda



gauḍe pūrva bhṛtya prabhura priya kamalānanda



SYNONYMS



*siṅgābhaṭṭa*-of the name Siṅgābhaṭṭa; *kāmābhaṭṭa*-of the name Kāmābhaṭṭa; *dantura śivānanda*-of the name Dantura Śivānanda; *gauḍe*-in Bengal; *pūrva*-formerly; *bhṛtya*-servant; *prabhura*-of the Lord; *priya*-very dear; *kamalānanda*-of the name Kamalānanda.



TRANSLATION



Siṅgābhaṭṭa was the thirty-first, Kāmābhaṭṭa the thirty-second, Śivānanda the thirty-third and Kamalānanda the thirty-fourth. They all formerly served Śrī Caitanya Mahāprabhu in Bengal, but later these servants left Bengal to live with the Lord in Jagannātha Purī.





TEXT 150





acyutānanda--advaita-ācārya-tanaya



nīlācale rahe prabhura caraṇa āśraya



SYNONYMS



*acyutānanda*-of the name Acyutānanda; *advaita-ācārya-tanaya*-the son of Advaita Ācārya; *nīlācale*-at Jagannātha Purī; *rahe*-stays; *prabhura*-of Lord Caitanya Mahāprabhu; *caraṇa*-lotus feet; *āśraya*-taking shelter.



TRANSLATION



Acyutānanda, the thirty-fifth devotee, was the son of Advaita Ācārya. He also lived with Lord Caitanya, taking shelter of His lotus feet at Jagannātha Purī.



PURPORT



There is a statement about Acyutānanda in Chapter Twelve, verse 13, of *Ādi-līlā*.





TEXT 151





nirloma gaṅgādāsa, āra viṣṇudāsa



ei sabera prabhu-saṅge nīlācale vāsa



SYNONYMS



*nirloma gaṅgādāsa*-of the name Nirloma Gaṅgādāsa; *āra*-and; *Viṣṇudāsa*-of the name Viṣṇudāsa; *ei sabera*-of all of them; *prabhu*-saṅge-with Lord Caitanya Mahāprabhu; *nīlācale*-at Jagannātha Purī; *vāsa*-residence.



TRANSLATION



Nirloma Gaṅgādāsa and Viṣṇudāsa were the thirty-sixth and thirty-seventh among the devotees who lived at Jagannātha Purī as servants of Śrī Caitanya Mahāprabhu.





TEXTS 152-154





vārāṇasī-madhye prabhura bhakta tina jana



candraśekhara vaidya, āra miśra tapana



raghunātha bhaṭṭācārya--miśrera nandana



prabhu yabe kāśī āilā dekhi' vṛndāvana



candraśekhara-gṛhe kaila dui māsa vāsa



tapana-miśrera ghare bhikṣā dui māsa



SYNONYMS



*vārāṇasī*-madhye-at Vārāṇasī; *prabhura*-of Lord Caitanya Mahāprabhu; *bhakta*-devotees; *tina jana*-three persons; *candraśekhara vaidya*-the clerk of the name Candraśekhara; *āra*-and; *miśra tapana*-Tapana Miśra; *raghunātha bhaṭṭācārya*-of the name Raghunātha Bhaṭṭācārya; *miśrera nandana*-the son of Tapana Miśra; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *yabe*-when; *kāśī*-Vārāṇasī; *āilā*-came; *dekhi'*-after visiting; *vṛndāvana*-the holy place known as Vṛndāvana; *candraśekhara gṛhe*-in the house of Candraśekhara Vaidya; *kaila*-did; *dui māsa*-for two months; *vāsa*-reside; *tapana-miśrera*-of Tapana Miśra; *ghare*-in the house; *bhikṣā*-accepted prasāda; *dui māsa*-for two months.



TRANSLATION



The prominent devotees at Vārāṇasī were the physician Candraśekhara, Tapana Miśra and Raghunātha Bhaṭṭācārya, Tapana Miśra's son. When Lord Caitanya came to Vārāṇasī after seeing Vṛndāvana, for two months He lived at the residence of Candraśekhara Vaidya and accepted prasāda at the house of Tapana Miśra.



PURPORT



When Śrī Caitanya Mahāprabhu was in Bengal, Tapana Miśra approached Him to discuss spiritual advancement. Thus he was favored by Lord Caitanya Mahāprabhu and received hari-nāma initiation. After that, by the order of the Lord, Tapana Miśra resided in Vārāṇasī, and when Lord Caitanya visited Vārāṇasī He stayed at the home of Tapana Miśra.





TEXT 155





raghunātha bālye kaila prabhura sevana



ucchiṣṭa-mārjana āra pāda-saṁvāhana



SYNONYMS



*raghunātha*-Raghunātha, the son of Tapana Miśra; *bālye*-in his boyhood; *kaila*-did; *prabhura*-of Lord Caitanya; *sevana*-rendering service; *ucchiṣṭa*-mārjana-washing the dishes; *āra*-and; *pāda*-saṁvāhana-massaging the feet.



TRANSLATION



When Śrī Caitanya Mahāprabhu stayed at the house of Tapana Miśra, Raghunātha Bhaṭṭa, who was then a boy, washed His dishes and massaged His legs.





TEXT 156





baḍa haile nīlācale gelā prabhura sthāne



aṣṭa-māsa rahila bhikṣā dena kona dine



SYNONYMS



*baḍa haile*-when he grew to be a young man; *nīlācale*-at Jagannātha Purī; *gelā*-went; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *sthāne*-at the place; *aṣṭa*-māsa-eight months; *rahila*-stayed; *bhikṣā*-prasāda; *dena*-gave; *kona dine*-some days.



TRANSLATION



When Raghunātha grew to be a young man, he visited Lord Caitanya Mahāprabhu at Jagannātha Purī and stayed there for eight months. Sometimes he offered prasāda to the Lord.





TEXT 157





prabhura ājñā pāñā vṛndāvanere āilā



āsiyā śrī-rūpa-gosāñira nikaṭe rahilā



SYNONYMS



*prabhura*-of Lord Caitanya Mahāprabhu; *ājñā*-order; *pāñā*-receiving; *vṛndāvanere*-to Vṛndāvana; *āilā*-he came; *āsiyā*-coming there; *śrī-rūpa-gosāñira*-of Śrīla Rūpa Gosvāmī; *nikaṭe*-at his shelter; *rahilā*-remained.



TRANSLATION



Later, by the order of Lord Caitanya, Raghunātha went to Vṛndāvana and remained there under the shelter of Śrīla Rūpa Gosvāmī.





TEXT 158





tāṅra sthāne rūpa-gosāñi śunena bhāgavata



prabhura kṛpāya teṅho kṛṣṇa-preme matta



SYNONYMS



*tāṅra sthāne*-in his place; *rūpa*-gosāñi-Śrīla Rūpa Gosvāmī; *śunena*-heard; *bhāgavata*-the recitation of Śrīmad-Bhāgavatam; *prabhura kṛpāya*-by the mercy of Lord Caitanya; *teṅho*-he; *kṛṣṇa-preme*-in love of Kṛṣṇa; *matta*-always maddened.



TRANSLATION



While he stayed with Śrīla Rūpa Gosvāmī, his engagement was to recite *Śrīmad-Bhāgavatam* for him to hear. As a result of this *Bhāgavatam* recitation, he attained perfectional love of Kṛṣṇa, by which he remained always maddened.



PURPORT



Raghunātha Bhaṭṭācārya, or Raghunātha Bhaṭṭa Gosvāmī, one of the six Gosvāmīs, was the son of Tapana Miśra. Born in approximately 1425 śakābda (A.D. 1504), he was expert in reciting *Śrīmad-Bhāgavatam*, and in the *Antya-līlā*, Chapter Thirteen, it is stated that he was also expert in cooking; whatever he cooked would be nectarean. Śrī Caitanya Mahāprabhu was greatly pleased to accept the food that he cooked, and Raghunātha Bhaṭṭa used to take the remnants of food left by Śri Caitanya Mahāprabhu. Raghunātha Bhaṭṭācārya lived for eight months in Jagannātha Purī, after which Lord Caitanya ordered him to go to Vṛndāvana to join Śrī Rūpa Gosvāmī. Śrī Caitanya Mahāprabhu asked Raghunātha Bhaṭṭācārya not to marry but to remain a brahmacārī, and He also ordered him to read *Śrīmad-Bhāgavatam* constantly. Thus he went to Vṛndāvana, where he engaged in reciting *Śrīmad-Bhāgavatam* to Śrīla Rūpa Gosvāmī. He was so expert in reciting *Śrīmad-Bhāgavatam* that he would recite each and every verse in three melodious tunes. While Raghunātha Bhaṭṭa Gosvāmī was living with Śrī Caitanya Mahāprabhu, the Lord blessed him by offering him betel nuts offered to the Jagannātha Deity and a garland of tulasī said to be as long as fourteen cubits. Under Raghunātha Bhaṭṭa Gosvāmī's order, one of his disciples constructed the Govinda temple. Raghunātha Bhaṭṭa Gosvāmī supplied all the ornaments of the Govinda Deity. He never talked of nonsense or worldly matters but always engaged in hearing about Kṛṣṇa twenty-four hours a day. He never cared to hear blasphemy of a Vaiṣṇava. Even when there were points to be criticized, he used to say that since all the Vaiṣṇavas were engaged in the service of the Lord, he did not mind their faults. Later Raghunātha Bhaṭṭa Gosvāmī lived by Rādhā-kuṇḍa in a small cottage. In the Gaura-gaṇoddeśa-dīpikā, verse 185, it is said that Raghunātha Bhaṭṭa Gosvāmī was formerly the gopī named Rāga-mañjarī.





TEXT 159





ei-mata saṅkhyātīta caitanya-bhakta-gaṇa



diṅmātra likhi, samyak nā yāya kathana



SYNONYMS



*ei-mata*-in this way; *saṅkhyā*-atīta-innumerable; *caitanya*-bhakta-gaṇa-devotees of Lord Caitanya; *diṅ*-mātra-only a fractional part; *likhi*-I write; *samyak*-full; *nā*-cannot; *yāya*-be possible; *kathana*-to explain.



TRANSLATION



I list in this way only a portion of the innumerable devotees of Lord Caitanya. To describe them all fully is not possible.





TEXT 160





ekaika-śākhāte lāge koṭi koṭi ḍāla



tāra śiṣya-upaśiṣya, tāra upaḍāla



SYNONYMS



*eka-eka*-in each; *śākhāte*-branch; *lāge*-grow; *koṭi koṭi*-hundreds and thousands; *ḍāla*-twigs; *tāra*-His; *śiṣya*-disciples; *upaśiṣya*-subdisciples; *tāra*-His; *upaḍāla*-subbranches.



TRANSLATION



From each branch of the tree have grown hundreds and thouands of subbranches of disciples and granddisciples.



PURPORT



It was the desire of Lord Caitanya Mahāprabhu that His cult be spread all over the world. Therefore there is a great necessity for many, many disciples of the branches of Śrī Caitanya Mahāprabhu's disciplic succession. His cult should be spread not only in a few villages, or in Bengal, or in India, but all over the world. It is very much regrettable that complacent so-called devotees criticize the members of the International Society for Krishna Consciousness for accepting sannyāsa and spreading the cult of Lord Caitanya all over the world. It is not our business to criticize anyone, but because they try to find fault with this movement, the real truth must be stated. Śrī Caitanya Mahāprabhu wanted devotees all over the world, and Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura and Śrīla Bhaktivinoda Ṭhākura also confirmed this. It is in pursuit of their will that the ISKCON movement is spreading all over the world. Genuine devotees of Lord Caitanya Mahāprabhu must take pride in the spread of the Kṛṣṇa consciousness movement instead of viciously criticizing its propaganda work.





TEXT 161





sakala bhariyā āche prema-phula-phale



bhāsāila tri-jagat kṛṣṇa-prema-jale



SYNONYMS



*sakala*-all; *bhariyā*-filled; *āche*-there is; *prema*-love of Godhead; *phula*-flowers; *phale*-fruits; *bhāsāila*-inundated; *tri-jagat*-the whole world; *kṛṣṇa-prema*-of love of Kṛṣṇa; *jale*-with water.



TRANSLATION



Every branch and subbranch of the tree is full of innumerable fruits and flowers. They inundate the world with the waters of love of Kṛṣṇa.





TEXT 162





eka eka śākhāra śakti ananta mahimā



'sahasra vadane' yāra dite nāre sīmā



SYNONYMS



*eka eka*-of each and every; *śākhāra*-branch; *śakti*-power; *ananta*-unlimited; *mahimā*-glories; *sahasra vadane*-in thousands of mouths; *yāra*-of which; *dite*-to give; *nāre*-becomes unable; *sīmā*-limit.



TRANSLATION



Each and every branch of Śrī Caitanya Mahāprabhu's devotees has unlimited spiritual power and glory. Even if one had thousands of mouths, it would be impossible to describe the limits of their activities.





TEXT 163





saṅkṣepe kahila mahāprabhura bhakta-gaṇa



samagra balite nāre 'sahasra-vadana'



SYNONYMS



*saṅkṣepe*-in brief; *kahila*-described; *mahāprabhura*-of Lord Caitanya Mahāprabhu; *bhakta-gaṇa*-the devotees; *samagra*-all; *balite*-to speak; *nāre*-cannot; *sahasra-vadana*-Lord Śeṣa, who has thousands of mouths.



TRANSLATION



I have briefly described the devotees of Lord Caitanya Mahāprabhu in different places. Even Lord Śeṣa, who has thousands of mouths, could not list them all.





TEXT 164





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; *raghunātha*-Śrī Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Ādi-līlā*, Tenth Chapter, in the matter of the main trunk of the Caitanya tree, its branches and its subbranches.





Chapter 11



The Expansions of Lord Nityānanda



As the branches and subbranches of Lord Caitanya Mahāprabhu were described in the Tenth Chapter, in this Eleventh Chapter the branches and subbranches of Śrī Nityānanda Prabhu are similarly listed.





TEXT 1





nityānanda-padāmbhoja-



bhṛṅgān prema-madhūnmadān



natvākhilān teṣu mukhyā



likhyante katicin mayā



SYNONYMS



*nityānanda*-of Lord Śrī Nityānanda; *pada*-ambhoja-lotus feet; *bhṛṅgān*-the bumblebees; *prema*-of love of Godhead; *madhu*-by the honey; *unmadān*-maddened; *natvā*-offering obeisances; *akhilān*-to all of them; *teṣu*-out of them; *mukhyāḥ*-the chief; *likhyante*-being described; *katicit*-a few of them; *mayā*-by me.



TRANSLATION



After offering my obeisances unto all of the devotees of Śrī Nityānanda Prabhu, who are like bumblebees collecting honey from His lotus feet, I shall try to describe those who are the most prominent.





TEXT 2





jaya jaya mahāprabhu śrī-kṛṣṇa-caitanya



tāṅhāra caraṇāśrita yei, sei dhanya



SYNONYMS



*jaya jaya*-all glories; *mahāprabhu*-unto Lord Śrī Caitanya Mahāprabhu; *śrī*-kṛṣṇa-caitanya-known as Kṛṣṇa Caitanya; *tāṅhāra caraṇa-āśrita*-all who have taken shelter at His lotus feet; *yei*-anyone; *sei*-he is; *dhanya*-glorious.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! Anyone who has taken shelter at His lotus feet is glorious.





TEXT 3





jaya jaya śrī-advaita, jaya nityānanda



jaya jaya mahāprabhura sarva-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī*-advaita-unto Śrī Advaita Ācārya; *jaya*-all glories; *nityānanda*-unto Lord Śrī Nityānanda Prabhu; *jaya jaya*-all glories; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *sarva*-all; *bhakta*-vṛnda-devotees.



TRANSLATION



All glories to Śrī Advaita Prabhu, Nityānanda Prabhu and all the devotees of Lord Caitanya Mahāprabhu!





TEXT 4





tasya śrī-kṛṣṇa-caitanya-



sat-premāmara-śākhinaḥ



ūrdhva-skandhāvadhūtendoḥ



śākhā-rūpān gaṇān numaḥ



SYNONYMS



*tasya*-His; *śrī-kṛṣṇa-caitanya*-Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; *sat-prema*-of eternal love of Godhead; *amara*-indestructible; *śākhinaḥ*-of the tree; *ūrdhva*-very high; *skandha*-branch; *avadhūta-indoḥ*-of Śrī Nityānanda; *śākhā-rūpān*-in the form of different branches; *gaṇān*-to the devotees; *numaḥ*-I offer my respects.



TRANSLATION



Śrī Nityānanda Prabhu is the topmost branch of the indestructible tree of eternal love of Godhead, Śrī Kṛṣṇa Caitanya Mahāprabhu. I offer my respectful obeisances to all the subbranches of that topmost branch.





TEXT 5





śrī-nityānanda-vṛkṣera skandha gurutara



tāhāte janmila śākhā-praśākhā vistara



SYNONYMS



*śrī-nityānanda-vṛkṣera*-of the tree known as Śrī Nityānanda; *skandha*-main branch; *gurutara*-extremely heavy; *tāhāte*-from that branch; *janmila*-grew; *śākhā*-branches; *praśākhā*-subbranches; *vistara*-expansively.



TRANSLATION



Śrī Nityānanda Prabhu is an extremely heavy branch of the Śrī Caitanya tree. From that branch grow many branches and subbranches.





TEXT 6





mālākarera icchā jale bāḍe śākhā-gaṇa



prema-phula-phale bhari' chāila bhuvana



SYNONYMS



*mālā-kārera*-of Śrī Caitanya Mahāprabhu; *icchā-jale*-by the water of His wish; *bāḍe*-increase; *śākhā-gaṇa*-the branches; *prema*-love of Godhead; *phula*-phale-with flowers and fruits; *bhari'*-filling; *chāila*-covered; *bhuvana*-the whole world.



TRANSLATION



Watered by the desire of Śrī Caitanya Mahāprabhu, these branches and subbranches have grown unlimitedly and covered the entire world with fruits and flowers.





TEXT 7





asaṅkhya ananta gaṇa ke karu gaṇana



āpanā śodhite kahi mukhya mukhya jana



SYNONYMS



*asaṅkhya*-innumerable; *ananta*-unlimited; *gaṇa*-devotees; *ke*-who; *karu*-can; *gaṇana*-count; *āpanā*-the self; *śodhite*-to purify; *kahi*-I speak; *mukhya mukhya*-only the chief; *jana*-persons.



TRANSLATION



These branches and subbranches of devotees are innumerable and unlimited. Who could count them? For my personal purification I shall try to enumerate only the most prominent among them.



PURPORT



One should not write books or essays on transcendental subject matter for material name, fame or profit. Transcendental literature must be written under the direction of a superior authority because it is not meant for material purposes. If one tries to write under superior authority, he becomes purified. All Kṛṣṇa conscious activities should be undertaken for personal purification (āpanā śodhite), not for material gain.





TEXT 8





śrī-vīrabhadra gosāñi--skandha-mahāśākhā



tāṅra upaśākhā yata, asaṅkhya tāra lekhā



SYNONYMS



*śrī-vīrabhadra gosāñi*-of the name Śrī Vīrabhadra Gosāñi; *skandha*-of the trunk; *mahā-śākhā*-the biggest branch; *tāṅra*-his; *upaśākhā*-subbranches; *yata*-all; *asaṅkhya*-innumerable; *tāra*-of that; *lekhā*-the description.



TRANSLATION



After Nityānanda Prabhu, the greatest branch is Vīrabhadra Gosāñi, who also has innumerable branches and subbranches. It is not possible to describe them all.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura describes Vīrabhadra Gosāñi as the direct son of Śrīla Nityānanda Prabhu and a disciple of Jāhnavā-devī. His real mother was Vasudhā. In the Gaura-gaṇoddeśa-dīpikā, verse 67, he is mentioned as an incarnation of Kṣīrodakaśāyī Viṣṇu. Therefore Vīrabhadra Gosāñi is nondifferent from Śrī Kṛṣṇa Caitanya Mahāprabhu. In a village of the name Jhāmaṭapura, in the district of Hugali, Vīrabhadra Gosāñi had a disciple named Yadunāthācārya, who had two daughters-a real daughter named Śrīmatī and a foster daughter named Nārāyaṇī. Both these daughters married, and they are mentioned in Bhakti-ratnākara (Thirteenth Wave). Vīrabhadra Gosāñi had three disciples who are celebrated as his sons-Gopījana-vallabha, Rāmakṛṣṇa and Rāmacandra. The youngest, Rāmacandra, belonged to the Śāṇḍilya dynasty and had the surname Vaṭavyāla. He established his family at Khaḍadaha, and its members are known as the gosvāmīs of Khaḍadaha. The eldest disciple, Gopījana-vallabha, was a resident of a village known as Latā, near the Mānakara railway station in the district of Burdwan. The second, Rāmakṛṣṇa, lived near Māladaha, in a village named Gayeśapura. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura notes that since these three disciples belonged to different gotras, or dynasties, and also had different surnames and lived in different places, it is not possible to accept them as real sons of Vīrabhadra Gosāñi. Rāmacandra had four sons, of whom the eldest was Rādhāmādhava, whose third son was named Yādavendra. Yādavendra's son was Nandakiśora, his son was Nidhikṛṣṇa, his son was Caitanyacāṇḍa, his son was Kṛṣṇamohana, his son was Jaganmohana, his son was Vrajanātha, and his son was Śyāmalāla Gosvāmī. This is the genealogical table given by Bhaktisiddhānta Sarasvatī Ṭhākura for the descendants of Vīrabhadra Gosāñi.





TEXT 9





īśvara ha-iyā kahāya mahā-bhāgavata



veda-dharmātīta hañā veda-dharme rata



SYNONYMS



*īśvara*-the Supreme Personality of Godhead; *ha*-iyā-being; *kahāya*-calls Himself; *mahā*-bhāgavata-great devotee; *veda-dharma*-the principles of Vedic religion; *atīta*-transcendental; *hañā*-being; *veda-dharme*-in the Vedic system; *rata*-engaged.



TRANSLATION



Although Vīrabhadra Gosāñi was the Supreme Personality of Godhead, He presented Himself as a great devotee. And although the Supreme Godhead is transcendental to all Vedic injunctions, He strictly followed the Vedic rituals.





TEXT 10





antare īśvara-ceṣṭā, bāhire nirdambha



caitanya-bhakti-maṇḍape teṅho mūla-stambha



SYNONYMS



*antare*-within Himself; *īśvara-ceṣṭā*-the activities of the Supreme Personality of Godhead; *bāhire*-externally; *nirdambha*-without pride; *caitanya-bhakti-maṇḍape*-in the devotional hall of Śrī Caitanya Mahāprabhu; *teṅho*-He is; *mūla-stambha*-the main pillar.



TRANSLATION



He is the main pillar in the hall of devotional service erected by Śrī Caitanya Mahāprabhu. He knew within Himself that He acted as the Supreme Lord Viṣṇu, but externally He was prideless.





TEXT 11





adyāpi yāṅhāra kṛpā-mahimā ha-ite



caitanya-nityānanda gāya sakala jagate



SYNONYMS



*adyāpi*-until today; *yāṅhāra*-whose; *kṛpā*-mercy; *mahimā*-glorious; *ha*-ite-from; *caitanya-nityānanda*-Śrī Caitanya-Nityānanda; *gāya*-sing; *sakala*-all; *jagate*-in the world.



TRANSLATION



It is by the glorious mercy of Śrī Vīrabhadra Gosāñi that people all over the world now have the chance to chant the names of Caitanya and Nityānanda.





TEXT 12





sei vīrabhadra-gosāñira la-inu śaraṇa



yāṅhāra prasāde haya abhīṣṭa-pūraṇa



SYNONYMS



*sei*-that; *vīrabhadra-gosāñira*-of Śrī Vīrabhadra Gosāñi; *la-inu*-I take; *śaraṇa*-shelter; *yāṅhāra*-whose; *prasāde*-by mercy; *haya*-it becomes so; *abhīṣṭa*-pūraṇa-fulfillment of desire.



TRANSLATION



I therefore take shelter of the lotus feet of Vīrabhadra Gosāñi so that by His mercy my great desire to write Śrī *Caitanya-caritāmṛta* will be properly guided.





TEXT 13





śrī-rāmadāsa āra, gadādhara dāsa



caitanya-gosāñira bhakta rahe tāṅra pāśa



SYNONYMS



*śrī-rāmadāsa*-of the name Śrī Rāmadāsa; *āra*-and; *gadādhara dāsa*-of the name Gadādhara dāsa; *caitanya-gosāñira*-of Lord Śrī Caitanya Mahāprabhu; *bhakta*-devotees; *rahe*-stay; *tāṅra pāśa*-with Him.



TRANSLATION



Two devotees of Lord Caitanya, named Śrī Rāmadāsa and Gadādhara dāsa, always lived with Śrī Vīrabhadra Gosāñi.



PURPORT



Śrī Rāmadāsa, later known as Abhirāma Ṭhākura, was one of the twelve gopālas, cowherd boyfriends, of Śrī Nityānanda Prabhu. The Gaura-gaṇoddeśa-dīpikā, verse 126, states that Śrī Rāmadāsa was formerly Śrīdāmā. In Bhakti-ratnākara (Fourth Wave), there is a description of Śrīla Abhirāma Ṭhākura. By the order of Śrī Nityānanda Prabhu, Abhirāma Ṭhākura became a great ācārya and preacher of the Caitanya cult of devotional service. He was a very influential personality, and nondevotees were very afraid of him. Empowered by Śrī Nityānanda Prabhu, he was always in ecstasy and was extremely kind to all fallen souls. It is said that if he offered obeisances to any stone other than a śālagrāma-śilā, it would immediately fracture.





Ten miles southwest of the Cāṅpāḍāṅgā railway station on the narrow-gauge railway line from Howrah, in Calcutta, to Āmtā, a village in the Hugalī district, is a small town named Khānākūla-kṛṣṇanagara, where the temple of Abhirāma Ṭhākura is situated. During the rainy season, when this area is inundated with water, people must go there by another line, which is now called the southeastern railway. On this line there is a station named Kolāghāṭa, from which one has to go by steamer to Rāṇīcaka. Seven and a half miles north of Rāṇīcaka is Khānākūla. The temple of Abhirāma Ṭhākura is situated in Kṛṣṇanagara, which is near the kūla (bank) of the Khānā (Dvārakeśvara River); therefore this place is celebrated as Khānākūla-kṛṣṇanagara. Outside of the temple is a bakula tree. This place is known as Siddha-bakula-kuñja. It is said that when Abhirāma Ṭhākura came there, he sat down under this tree. In Khānākūla-kṛṣṇanagara there is a big fair held every year in the month of Caitra (March-April) on the Kṛṣṇa-saptamī, the seventh day of the dark moon. Many hundreds and thousands of people gather for this festival. The temple of Abhirāma Ṭhākura has a very old history. The Deity in the temple is known as Gopīnātha. There are many sevaita families living near the temple. It is said that Abhirāma Ṭhākura had a whip and that whoever he touched with it would immediately become an elevated devotee of Kṛṣṇa. Among his many disciples, Śrīmān Śrīnivāsa Ācārya was the most famous and the most dear, but it is doubtful that he was his initiated disciple.





TEXTS 14-15





nityānande ājñā dila yabe gauḍe yāite



mahāprabhu ei dui dilā tāṅra sāthe



ataeva dui-gaṇe duṅhāra gaṇana



mādhava-vāsudeva ghoṣerao ei vivaraṇa



SYNONYMS



*nityānande*-unto Lord Nityānanda; *ājñā*-order; *dila*-gave; *yabe*-when; *gauḍe*-to Bengal; *yāite*-to go; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *ei dui*-these two; *dilā*-gave; *tāṅra sāthe*-with Him; *ataeva*-therefore; *dui-gaṇe*-in both the parties; *duṅhāra*-two of them; *gaṇana*-are counted; *mādhava*-of the name Mādhava; *vāsudeva*-of the name Vāsudeva; *ghoṣerao*-of the surname Ghoṣa; *ei*-this; *vivaraṇa*-description.



TRANSLATION



When Nityānanda Prabhu was ordered to go to Bengal to preach, these two devotees [Śrī Rāmadāsa and Gadādhara dāsa] were ordered to go with Him. Thus they are sometimes counted among the devotees of Lord Caitanya and sometimes among the devotees of Lord Nityānanda. Similarly, Mādhava and Vāsudeva Ghoṣa belonged to both groups of devotees simultaneously.



PURPORT



There is a place named Dāṅihāṭa, near the Agradvīpa railway station and Pāṭuli in the district of Burdwan, where the Deity of Śrī Gopīnāthajī is still situated. This Deity accepted Govinda Ghoṣa as His father. Even until today, the Deity performs the śrāddha ceremony on the anniversary of the death of Govinda Ghoṣa. The temple of this Deity is managed by the rāja-vaṁśa family of Kṛṣṇanagara, whose members are descendants of Rājā Kṛṣṇacandra. Every year in the month of Vaiśākha, when there is a bāradola ceremony, this Gopīnātha Deity is taken to Kṛṣṇanagara. The ceremony is performed with eleven other Deities, and then Śrī Gopīnāthajī is brought back to the temple in Agradvīpa.





TEXT 16





rāmadāsa--mukhya-śākhā, sakhya-prema-rāśi



ṣolasāṅgera kāṣṭha yei tuli' kaila vaṁśī



SYNONYMS



*rāma-dāsa*-of the name Rāmadāsa; *mukhya-śākhā*-chief branch; *sakhya*-prema-rāśi-full of fraternal love; *ṣolasa-aṅgera*-of sixteen knots; *kāṣṭha*-wood; *yei*-that; *tuli'*-raising; *kaila*-made; *vāṁśī*-flute.



TRANSLATION



Rāmadāsa, one of the chief branches, was full of fraternal love of Godhead. He made a flute from a stick with sixteen knots.





TEXT 17





gadādhara dāsa gopībhāve pūrṇānanda



yāṅra ghare dānakeli kaila nityānanda



SYNONYMS



*gadādhara dāsa*-of the name Gadādhara dāsa; *gopī-bhāve*-in the ecstasy of the gopīs; *pūrṇa-ānanda*-fully in transcendental bliss; *yāṅra ghare*-in whose house; *dāna*-keli-performance of dānakeli-līlā; *kaila*-did; *nityānanda*-Lord Nityānanda Prabhu.



TRANSLATION



Śrīla Gadādhara dāsa was always fully absorbed in ecstasy as a gopī. In his house Lord Nityānanda enacted the drama Dānakeli.





TEXT 18





śrī-mādhava ghoṣa--mukhya kīrtanīyā-gaṇe



nityānanda-prabhu nṛtya kare yāṅra gāne



SYNONYMS



*śrī-mādhava ghoṣa*-of the name Śrī Mādhava Ghoṣa; *mukhya*-chief; *kīrtanīyā*-gaṇe-amongst the performers of saṅkīrtana; *nityānanda-prabhu*-of the name Nityānanda Prabhu; *nṛtya*-dance; *kare*-does; *yāṅra*-whose; *gāne*-in song.



TRANSLATION



Śrī Mādhava Ghoṣa was a principal performer of kīrtana. While he sang, Nityānanda Prabhu danced.





TEXT 19





vāsudeva gīte kare prabhura varṇane



kāṣṭha-pāṣāṇa drave yāhāra śravaṇe



SYNONYMS



*vāsudeva*-of the name Vāsudeva; *gīte*-while singing; *kare*-does; *prabhura*-of Nityānanda Prabhu and Śrī Caitanya Mahāprabhu; *varṇane*-in description; *kāṣṭha*-wood; *pāṣāṇa*-stone; *drave*-melt; *yāhāra*-whose; *śravaṇe*-by hearing.



TRANSLATION



When Vāsudeva Ghoṣa performed kīrtana, describing Lord Caitanya and Nityānanda, even wood and stone would melt upon hearing it.





TEXT 20





murāri-caitanya-dāsera alaukika līlā



vyāghra-gāle caḍa māre, sarpa-sane khelā



SYNONYMS



*murāri*-of the name Murāri; *caitanya-dāsera*-of the servant of Śrī Caitanya Mahāprabhu; *alaukika*-uncommon; *līlā*-pastimes; *vyāghra*-tiger; *gāle*-on the cheek; *caḍa māre*-slaps; *sarpa*-a snake; *sane*-with; *khelā*-playing.



TRANSLATION



There were many extraordinary activities performed by Murāri, a great devotee of Lord Caitanya Mahāprabhu. Sometimes in his ecstasy he would slap the cheek of a tiger, and sometimes he would play with a venomous snake.



PURPORT



Murāri Caitanya dāsa was born in the village of Sar-vṛndāvana-pura, which is situated about two miles from the Galaśī station on the Burdwan line. When Murāri Caitanya dāsa came to Navadvīpa, he settled in the village of Modadruma, or Māmagāchi-grāma. At that time he became known as Śārṅga or Sāraṅga Murāri Caitanya dāsa. The descendants of his family still reside in Sarer Pāṭa. In the *Caitanya-bhāgavata*, *Antya-līlā*, Chapter Five, there is the following statement: "Murāri Caitanya dāsa had no material bodily features, for he was completely spiritual. Thus he would sometimes chase after tigers in the jungle and treat them just like cats and dogs. He would slap the cheek of a tiger and take a venomous snake on his lap. He had no fear for his external body, of which he was completely forgetful. He could spend all twenty-four hours of the day chanting the Hare Kṛṣṇa mahā-mantra or speaking about Lord Caitanya and Nityānanda. Sometimes he would remain submerged in water for two or three days, but he would feel no bodily inconvenience. Thus he behaved almost like stone or wood, but he always used his energy in chanting the Hare Kṛṣṇa mahā-mantra. No one can describe his specific characteristics, but it is understood that wherever Murāri Caitanya dāsa passed, whoever was present would be enlightened in Kṛṣṇa consciousness simply by the atmosphere he created."





TEXT 21





nityānandera gaṇa yata--saba vraja-sakhā



śṛṅga-vetra-gopaveśa, śire śikhi-pākhā



SYNONYMS



*nityānandera*-of Lord Nityānanda Prabhu; *gaṇa*-followers; *yata*-all; *saba*-all; *vraja*-sakhā-residents of Vṛndāvana; *śṛṅga*-horn; *vetra*-cane stick; *gopa*-veśa-dressed like a cowherd boy; *śire*-on the head; *śikhi-pākhā*-the plume of a peacock.



TRANSLATION



All the associates of Lord Nityānanda were formerly cowherd boys in Vrajabhūmi. Their symbolic representations were the horns and sticks they carried, their cowherd dress and the peacock plumes on their heads.



PURPORT



Jāhnavā-mātā is also within the list of Lord Nityānanda's followers. She is described in the Gaura-gaṇoddeśa-dīpikā, verse 66, as Anaṅga-mañjarī of Vṛndāvana. All the devotees who are followers of Jāhnavā-mātā are counted within the list of Śrī Nityānanda Prabhu's devotees.





TEXT 22





raghunātha vaidya upādhyāya mahāśaya



yāṅhāra darśane kṛṣṇa-prema-bhakti haya



SYNONYMS



*raghunātha vaidya*-the physician Raghunātha; *upādhyāya mahāśaya*-a great personality with the title Upādhyāya; *yāṅhāra*-whose; *darśane*-by visiting; *kṛṣṇa*-prema-love of Kṛṣṇa; *bhakti*-devotional service; *haya*-awakened.



TRANSLATION



The physician Raghunātha, also known as Upādhyāya, was so great a devotee that simply by seeing him one would awaken his dormant love of Godhead.





TEXT 23





sundarānanda--nityānandera śākhā, bhṛtya marma



yāṅra saṅge nityānanda kare vraja-narma



SYNONYMS



*sundarānanda*-of the name Sundarānanda; *nityānandera śākhā*-a branch of Nityānanda Prabhu; *bhṛtya marma*-very intimate servant; *yāṅra saṅge*-with whom; *nityānanda*-Lord Nityānanda; *kare*-performs; *vraja*-narma-activities of Vṛndāvana.



TRANSLATION



Sundarānanda, another branch of Śrī Nityānanda Prabhu, was Lord Nityānanda's most intimate servant. Lord Nityānanda Prabhu perceived the life of Vrajabhūmi in his company.



PURPORT



In the Caitanya-bhagavata, *Antya-līlā*, Chapter Fives, it is stated that Sundarānanda was an ocean of love of Godhead and the chief associate of Śrī Nityānanda Prabhu. In the Gaura-gaṇoddeśa-dīpikā he is stated to have been Sudāmā in kṛṣṇa-līlā. Thus he was one of the twelve cowherd boys who came down with Balarāma when He descended as Śrī Nityānanda Prabhu. The holy place where Sundarānanda lived is situated in the village known as Maheśapura, which is about fourteen miles east of the Mājadiyā railway station of the eastern railway from Calcutta to Burdwan. This place is within the district of Jeshore, which is now in Bangladesh. Among the relics of this village, only the old residential house of Sundarānanda still exists. At the end of the village resides a bāula (pseudo-Vaiṣṇava), and all the buildings, both the temples and the house, appear to be newly constructed. In Maheśapura there are Deities of Śrī Rādhāvallabha and Śrī Śrī Rādhāramaṇa. Near the temple is a small river of the name Vetravatī.





Sundarānanda Prabhu was a naiṣṭhika-brahmacārī: he never married in his life. Therefore he had no direct descendants except his disciples, but the descendants of his family still reside in the village known as Maṅgalaḍihi in the district of Birbhum. In that same village is a temple of Balarāma, and the Deity there is regularly worshiped. The original Deity of Maheśapura, Rādhāvallabha, was taken by the Saidābād Gosvāmīs of Berhampur, and since the present Deities were installed, a Zamindar family of Maheśapura has looked after Their worship. On the full moon day of the month of Māgha (January-February), the anniversary of Sundarānanda's disappearance is regularly celebrated, and people from the neighboring areas gather together to observe this festival.





TEXT 24





kamalākara pippalāi--alaukika rīta



alaukika prema tāṅra bhuvane vidita



SYNONYMS



*kamalākara pippalāi*-of the name Kamalākara Pippalāi; *alaukika*-uncommon; *rīta*-behavior or pastime; *alaukika*-uncommon; *prema*-love of Godhead; *tāṅra*-his; *bhuvane*-in the world; *vidita*-celebrated.



TRANSLATION



Kamalākara Pippalāi is said to have been the third gopāla. His behavior and love of Godhead were uncommon, and thus he is celebrated all over the world.



PURPORT



In the Gaura-gaṇoddeśa-dīpikā, verse 128, Kamalākara Pippalāi is described as the third gopāla. His former name was Mahābala. The Jagannātha Deity at Māheśa in Śrī Rāmapura was installed by Kamalākara Pippalāi. This village of Māheśa is situated about two and a half miles from the Śrī Rāmapura railway station. The genealogy of the family of Kamalākara Pippalāi is given as follows. Kamalākara Pippalāi had a son named Caturbhuja, who had two sons named Nārāyaṇa and Jagannātha. Nārāyaṇa had one son named Jagadānanda, and his son's name was Rājīvalocana. During the time of Rājīvalocana, there was a scarcity of finances for the worship of the Jagannātha Deity, and it is said that the Nawab of Dacca, whose name was Shah Sujā, donated 1,185 bighās of land in the Bengali year 1060 (A.D. 1653). The land being the possession of Jagannātha, the village was named Jagannātha-pura. It is said that when Kamalākara Pippalāi left home his younger brother Nidhipati Pippalāi searched for him and in due course of time found him in the village of Māheśa. Nidhipati Pippalāi tried his best to bring his elder brother home, but he would not return. Under these circumstances, Nidhipati Pippalāi, with all his family members, came to Māheśa to reside. The members of this family still reside in the vicinity of the Māheśa village. Their family name is Adhikārī, and they are a brāhmaṇa family.





The history of the Jagannātha temple in Māheśa is as follows. One devotee of the name Dhruvānanda went to see Lord Jagannātha, Balarāma and Subhadrā at Jagannātha Purī, wanting to offer food to Jagannāthajī that he had cooked with his own hands. This being his desire, one night Jagannāthajī appeared to him in a dream and asked him to go to Māheśa on the bank of the Ganges and there start worship of Him in a temple. Thus Dhruvānanda went to Māheśa, where he saw the three deities-Jagannātha, Balarāma and Subhadrā-floating in the Ganges. He picked up all those deities and installed them in a small cottage, and with great satisfaction he executed the worship of Lord Jagannātha. When he became old, he was very anxious to hand over the worship to the charge of someone reliable, and in a dream he got permission from Jagannātha Prabhu to hand it over to a person whom he would meet the next morning. The next morning he met Kamalākara Pippalāi, who was formerly an inhabitant of the village Khālijuli in the Sundaravana Forest area of Bengal and was a pure Vaiṣṇava, a great devotee of Lord Jagannātha; thus he immediately gave him charge of the worship. In this way, Kamalākara Pippalāi became the worshiper of Lord Jagannātha, and since then his family members have been designated as Adhikārī, which means "one who is empowered to worship the Lord." These Adhikārīs belong to a respectable brāhmaṇa family. Five types of upper-class brāhmaṇas are recognized by the surname Pippalāi.





TEXT 25





sūryadāsa sarakhela, tāṅra bhāi kṛṣṇadāsa



nityānande dṛḍha viśvāsa, premera nivāsa



SYNONYMS



*sūryadāsa sarakhela*-of the name Sūryadāsa Sarakhela; *tāṅra bhāi*-his brother; *kṛṣṇadāsa*-of the name Kṛṣṇadāsa; *nityānande*-unto Lord Nityānanda; *dṛḍha viśvāsa*-firm faith; *premera nivāsa*-the reservoir of all love of Godhead.



TRANSLATION



Sūryadāsa Sarakhela and his younger brother Kṛṣṇadāsa Sarakhela both possessed firm faith in Nityānanda Prabhu. They were a reservoir of love of Godhead.



PURPORT



In the Bhakti-ratnākara (Twelfth Wave), it is stated that a few miles from Navadvīpa is a place called Śāligrāma that was the residence of Sūryadāsa Sarakhela. He was employed as a secretary in the Muslim government of that time, and thus he amassed a good fortune. Sūryadāsa had four brothers, all of whom were pure Vaiṣṇavas. Vasudhā and Jāhnavā were two daughters of Sūryadāsa Sarakhela.





TEXT 26





gaurīdāsa paṇḍita yāṅra premoddaṇḍa-bhakti



kṛṣṇa-premā dite, nite, dhare mahāśakti



SYNONYMS



*gaurīdāsa paṇḍita*-of the name Gaurīdāsa Paṇḍita; *yāṅra*-whose; *prema-uddaṇḍa-bhakti*-the most elevated in love of Godhead and devotional service; *kṛṣṇa*-premā-love of Kṛṣṇa; *dite*-to deliver; *nite*-and to receive; *dhare*-empowered; *mahāśakti*-great potency.



TRANSLATION



Gaurīdāsa Paṇḍita, the emblem of the most elevated devotional service in love of Godhead, had the greatest potency to receive and deliver such love.



PURPORT



It is said that Gaurīdāsa Paṇḍita was always patronized by King Kṛṣṇadāsa, the son of Harihoḍa. Gaurīdāsa Paṇḍita lived in the village of Śāligrāma, which is situated a few miles from the railway station Muḍāgāchā, and later he came to reside in Ambikā-kālanā. It is stated in the Gaura-gaṇoddeśa-dīpikā, verse 128, that formerly he was Subala, one of the cowherd boyfriends of Kṛṣṇa and Balarāma in Vṛndāvana. Gaurīdāsa Paṇḍita was the younger brother of Sūryadāsa Sarakhela, and with the permission of his elder brother he shifted his residence to the bank of the Ganges, living there in the town known as Ambikā-kālanā. Some of the names of the descendants of Gaurīdāsa Paṇḍita are as follows: (1) Śrī Nṛsiṁha-caitanya, (2) Kṛṣṇadāsa, (3) Viṣṇudāsa, (4) Baḍa Balarāma dāsa, (5) Govinda, (6) Raghunātha, (7) Baḍu Gaṅgādāsa, (8) Āuliyā Gaṅgārāma, (9) Yādavācārya, (10) Hṛdaya-caitanya, (11) Cānda Hāladāra, (12) Maheśa Paṇḍita, (13) Mukuṭa Rāya, (14) Bhātuyā Gaṅgārāma, (15) Āuliyā Caitanya, (16) Kāliyā Kṛṣṇadāsa, (17) Pātuyā Gopāla, (18) Baḍa Jagannātha, (19) Nityānanda, (20) Bhāvi, (21) Jagadīśa, (22) Rāiyā Kṛṣṇadāsa and (22 12) Annapūrṇā. The eldest son of Gaurīdāsa Paṇḍita was known as big Balarāma, and the youngest was known as Raghunātha. The sons of Raghunātha were Maheśa Paṇḍita and Govinda. Gaurīdāsa Paṇḍita's daughter was known as Annapūrṇā.





The village Ambikā-kālanā, which is situated just across the river Ganges from Śāntipura, is two miles east of the Kālanā-korṭa railway station, on the eastern railway. In Ambikā-kālanā there is a temple constructed by the Zamindar of Burdwan. In front of the temple there is a big tamarind tree, and it is said that Gaurīdāsa Paṇḍita and Lord Caitanya Mahāprabhu met underneath this tree. The place where the temple is situated is known as Ambikā, and because it is in the area of Kālanā, the village is known as Ambikā-kālanā. It is said that a copy of the *Bhagavad-gītā* written by Śrī Caitanya Mahāprabhu still exists in this temple.





TEXT 27





nityānande samarpila jāti-kula-pāṅti



śrī-caitanya-nityānande kari prāṇapati



SYNONYMS



*nityānande*-to Lord Nityānanda; *samarpila*-he offered; *jāti*-caste distinction; *kula*-family; *pāṅti*-fellowship; *śrī-caitanya*-Lord Caitanya; *nityānande*-in Lord Nityānanda; *kari*-making; *prāṇa-pati*-the Lords of his life.



TRANSLATION



Making Lord Caitanya and Lord Nityānanda the Lords of his life, Gaurīdāsa Paṇḍita sacrificed everything for the service of Lord Nityānanda, even the fellowship of his own family.





TEXT 28





nityānanda prabhura priya--paṇḍita purandara



premārṇava-madhye phire yaichana mandara



SYNONYMS



*nityānanda*-Lord Nityānanda Prabhu; *prabhura*-of the Lord; *priya*-very dear; *paṇḍita purandara*-of the name Paṇḍita Purandara; *prema-arṇava-madhye*-in the ocean of love of Godhead; *phire*-moved; *yaichana*-exactly like; *mandara*-the Mandara Hill.



TRANSLATION



The thirteenth important devotee of Śrī Nityānanda Prabhu was Paṇḍita Purandara, who moved in the ocean of love of Godhead just like the Mandara Hill.



PURPORT



Paṇḍita Purandara met Śrī Nityānanda Prabhu at Khaḍadaha. When Nityānanda Prabhu visited this village, He danced very uncommonly, and His dancing captivated Purandara Paṇḍita.The paṇḍita was in the top of a tree, and upon seeing the dancing of Nityānanda he jumped down on the ground and proclaimed himself to be Aṅgada, one of the devotees in the camp of Hanumān during the pastimes of Lord Rāmacandra.





TEXT 29





parameśvara-dāsa--nityānandaika-śaraṇa



kṛṣṇa-bhakti pāya, tāṅre ye kare smaraṇa



SYNONYMS



*parameśvara-dāsa*-of the name Parameśvara dāsa; *nityānanda*-eka-śaraṇa-completely surrendered to the lotus feet of Nityānanda; *kṛṣṇa*-bhakti pāya-gets love of Kṛṣṇa; *tāṅre*-him; *ye*-anyone; *kare*-does; *smaraṇa*-remembering.



TRANSLATION



Parameśvara dāsa, said to be the fifth gopāla of kṛṣṇa-līlā, completely surrendered to the lotus feet of Nityānanda. Anyone who remembers his name, Parameśvara dāsa, will get love of Kṛṣṇa very easily.



PURPORT



The *Caitanya-bhāgavata* states that Parameśvara dāsa, known sometimes as Parameśvarī dāsa, was the life and soul of Śrī Nityānanda Prabhu. The body of Parameśvara dāsa was the place of Lord Nityānanda's pastimes. Parameśvara dāsa, who lived for some time at Khaḍadaha village, was always filled with the ecstasy of a cowherd boy. Formerly he was Arjuna, a friend of Kṛṣṇa and Balarāma. He was the fifth among the twelve gopālas. He accompanied Śrīmatī Jāhnavā-devī when she performed the festival at Kheturi. It is stated in the Bhakti-ratnākara that by the order of Śrīmatī Jāhnavā-mātā, he installed Rādhā-Gopīnātha in the temple at Āṭapura in the district of Hugalī. The Āṭapura station is on the narrow-gauge railway line between Howrah and Āmatā. Another temple in Āṭapura, established by the Mitra family, is known as the Rādhā-Govinda temple. In front of the temple, in a very attractive place among two bakula trees and a kadamba tree, is the tomb of Parameśvarī Ṭhākura, and above it is an altar with a tulasī bush. It is said that only one flower a year comes out of the kadamba tree. It is offered to the Deity.





Parameśvarī Ṭhākura belonged, it is said, to a vaidya family. A descendant of his brother's is at present a worshiper in the temple. Some of their family members still reside in the district of Hugalī, near the post office of Caṇḍītalā. The descendants of Parameśvarī Ṭhākura took many disciples from brāhmaṇa families, but as these descendants gradually took to the profession of physicians, persons from brāhmaṇa families ceased becoming their disciples. The family titles of Parameśvarī's descendants are Adhikārī and Gupta. Unfortunately, his family members do not worship the Deity directly; they have engaged paid brāhmaṇas to worship the Deity. In the temple, Baladeva and Śrī Śrī Rādhā-Gopinātha are together on the throne. It is supposed that the Deity of Baladeva was installed later because according to transcendental mellow, Baladeva, Kṛṣṇa and Rādhā cannot stay on the same throne. On the full moon day of Vaiśākha (April-May), the disappearance festival of Parameśvarī Ṭhākura is observed in this temple.





TEXT 30





jagadīśa paṇḍita haya jagat-pāvana



kṛṣṇa-premāmṛta varṣe, yena varṣā ghana



SYNONYMS



*jagadīśa paṇḍita*-of the name Jagadīśa Paṇḍita; *haya*-becomes; *jagat-pāvana*-the deliverer of the world; *kṛṣṇa-prema-amṛta varṣe*-he always pours torrents of devotional service; *yena*-like; *varṣā*-rainfall; *ghana*-heavy.



TRANSLATION



Jagadīśa Paṇḍita, the fifteenth branch of Lord Nityānanda's followers, was the deliverer of the entire world. Devotional love of Kṛṣṇa showered from him like torrents of rain.



PURPORT



Descriptions of Jagadīśa Paṇḍita are available from *Caitanya-bhāgavata*, *Ādi-līlā*, Chapter Six, and *Caitanya-caritāmṛta*, Ādi-lila, Chapter Fourteen. He belonged to the village of Yaśaḍā-grāma, in the district of Nadia near the Cākadaha railway station. His father, the son of Bhaṭṭa Nārāyaṇa, was named Kamalākṣa. Both his father and mother were great devotees of Lord Viṣṇu, and after their death, Jagadīśa, with his wife Duḥkhinī and brother Maheśa, left his birthplace and came to Śrī Māyāpur to live in the company of Jagannātha Miśra and other Vaiṣṇavas. Lord Caitanya asked Jagadīśa to go to Jagannātha Purī to preach the hari-nāma-saṅkīrtana movement. After returning from Jagannātha Purī, on the order of Lord Jagannātha he established Deities of Jagannātha in the village of Yaśaḍā-grāma. It is said that when Jagadīśa Paṇḍita brought the Deity of Jagannātha to Yaśaḍā-grāma, he tied the heavy Deity to a stick and thus brought Him to the village. The priests of the temple still show the stick used by Jagadīśa Paṇḍita to carry the Jagannātha Deity.





TEXT 31





nityānanda-priyabhṛtya paṇḍita dhanañjaya



atyanta virakta, sadā kṛṣṇa-premamaya



SYNONYMS



*nityānanda*-priya-bhṛtya-another dear servant of Nityānanda Prabhu; *paṇḍita dhanañjaya*-of the name Paṇḍita Dhanañjaya; *atyanta*-very much; *virakta*-renounced; *sadā*-always; *kṛṣṇa*-prema-maya-merged in love of Kṛṣṇa.



TRANSLATION



The sixteenth dear servant of Nityānanda Prabhu was Dhanañjaya Paṇḍita. He was very much renounced and always merged in love of Kṛṣṇa.



PURPORT



Paṇḍita Dhanañjaya was a resident of the village in Katwa named Śītala. He was one of the twelve gopālas. His former name, according to Gaura-gaṇoddeśa-dīpikā, verse 127, was Vasudāma. Śītala-grāma is situated near the Maṅgalakoṭa police station and Kaicara post office in the district of Burdwan. On the narrow railway from Burdwan to Katwa is a railway station about nine miles from Kutwa known as Kaicara. One has to go about a mile northeast of this station to reach Śītala. The temple was a thatched house with walls made of dirt. Some time ago, the Zamindars of Bājāravana Kābāśī, the Mulliks, constructed a big house for the purpose of a temple, but for the last sixty-five years the temple has been broken down and abandoned. The foundation of the old temple is still visible. There is a tulasī pillar near the temple, and every year during the month of January the disappearance day of Dhanañjaya is observed. It is said that for some time Paṇḍita Dhanañjaya was in a saṅkīrtana party under the direction of Śrī Caitanya Mahāprabhu, and then he went to Vṛndāvana. Before going to Vṛndāvana, he lived for some time in a village named Sāṅcaḍāpāṅcaḍā, which is six miles south of the Memārī railway station. Sometimes this village is also known as "the place of Dhanañjaya" (Dhanañjayera Pāṭa). After some time, he left the responsibility for worship with a disciple and went back to Vṛndāvana. After returning from Vṛndāvana to Śītala-grāma, he established a Deity of Gaurasundara in the temple. The descendants of Paṇḍita Dhanañjaya still live in Śītala-grāma and look after the temple worship.





TEXT 32





maheśa paṇḍita--vrajera udāra gopāla



ḍhakkā-vādye nṛtya kare preme mātoyāla



SYNONYMS



*maheśa paṇḍita*-of the name Maheśa Paṇḍita; *vrajera*-of Vṛndāvana; *udāra*-very liberal; *gopāla*-cowherd boy; *ḍhakkā*-vādye-with the beating of a kettledrum; *nṛtya kare*-used to dance; *preme*-in love; *mātoyāla*-as if a madman.



TRANSLATION



Maheśa Paṇḍita, the seventh of the twelve gopālas, was very liberal. In great love of Kṛṣṇa he danced to the beating of a kettledrum like a madman.



PURPORT



The village of Maheśa Paṇḍita, which is known as Pālapāḍā, is situated in the district of Nadia within a forest about one mile south of the Cākadaha railway station. The Ganges flows nearby. It is said that formerly Maheśa Paṇḍita lived on the eastern side of Jirāṭ in the village known as Masipura or Yaśīpura, and when Masipura merged into the riverbed of the Ganges, the Deities there were brought to Pālapāḍā, wh ich is situated in the midst of various villages such as Beleḍāṅgā, Berigrāma, Sukhasāgara, Cānduḍe and Manasāpotā. (There are about fourteen villages, and the entire neighborhood is known as Pāñcanagara Paragaṇā.) It is mentioned that Maheśa Paṇḍita joined the festival performed by Śrī Nityānanda Prabhu at Pāṇihāṭī. Narottama dāsa Ṭhākura also joined in the festival, and Maheśa Paṇḍita saw him on that occasion. In the temple of Maheśa Paṇḍita there are Deities of Gaura-Nityānanda, Śrī Gopīnātha, Śrī Madana-mohana and Rādhā-Govinda, as well as a śālagrāma-śilā.





TEXT 33





navadvīpe puruṣottama paṇḍita mahāśaya



nityānanda-nāme yāṅra mahonmāda haya



SYNONYMS



*navadvīpe puruṣottama*-Puruṣottama of Navadvīpa; *paṇḍita mahāśaya*-a very learned scholar; *nityānanda-nāme*-in the name of Lord Nityānanda Prabhu; *yāṅra*-whose; *mahā*-unmāda-great ecstasy; *haya*-becomes.



TRANSLATION



Puruṣottama Paṇḍita, a resident of Navadvīpa, was the eighth gopāla. He would become almost mad as soon as he heard the holy name of Nityānanda Prabhu.



PURPORT



It is stated in the *Caitanya-bhāgavata* that Puruṣottama Paṇḍita was born in Navadvīpa and was a great devotee of Lord Nityānanda Prabhu. As one of the twelve gopalas, his former name was Stokakṛṣṇa.





TEXT 34





balarāma dāsa--kṛṣṇa-prema-rasāsvādī



nityānanda-nāme haya parama unmādī



SYNONYMS



*balarāma-dāsa*-of the name Balarāma dāsa; *kṛṣṇa-prema-rasa*-the nectar of always merging in love of Kṛṣṇa; *āsvādī*-fully tasting; *nityānanda-nāme*-in the name of Śrī Nityānanda Prabhu; *haya*-becomes; *parama*-greatly; *unmādī*-maddened.



TRANSLATION



Balarāma dāsa always fully tasted the nectar of love of Kṛṣṇa. Upon hearing the name of Nityānanda Prabhu, he would become greatly maddened.





TEXT 35





mahā-bhāgavata yadunātha kavicandra



yāṅhāra hṛdaye nṛtya kare nityānanda



SYNONYMS



*mahā-bhāgavata*-a great devotee; *yadunātha kavicandra*-of the name Yadunātha Kavicandra; *yāṅhāra*-whose; *hṛdaye*-in the heart; *nṛtya*-dancing; *kare*-does; *nityānanda*-Lord Nityānanda Prabhu.



TRANSLATION



Yadunātha Kavicandra was a great devotee. Lord Nityānanda Prabhu always danced in his heart.



PURPORT



In the *Caitanya-bhāgavata*, *Madhya-līlā*, Chapter One, it is said that a gentleman known as Ratnagarbha Ācārya was a friend of Śrī Caitanya Mahāprabhu's father. They were residents of the same village. He had three sons-Kṛṣṇānanda, Jīva and Yadunātha Kavicandra.





TEXT 36





rāḍhe yāṅra janma kṛṣṇadāsa dvijavara



śrī-nityānandera teṅho parama kiṅkara



SYNONYMS



*rāḍhe*-in West Bengal; *yāṅra*-whose; *janma*-birth; *kṛṣṇadāsa*-of the name Kṛṣṇadāsa; *dvija-vara*-the best brāhmaṇa; *śrī-nityānandera*-of Nityānanda Prabhu; *teṅho*-he; *parama*-first-class; *kiṅkara*-servant.



TRANSLATION



The twenty-first devotee of Śrī Nityānanda in Bengal was Kṛṣṇadāsa Brāhmaṇa, who was a first-class servant of the Lord.



PURPORT



Rāḍha-deśa refers to the part of Bengal where the Ganges does not flow.





TEXT 37





kālā-kṛṣṇadāsa baḍa vaiṣṇava-pradhāna



nityānanda-candra vinu nahi jāne āna



SYNONYMS



*kālā-kṛṣṇadāsa*-of the name Kālā Kṛṣṇadāsa; *baḍa*-great; *vaiṣṇava*-pradhāna-first-class Vaiṣṇava; *nityānanda-candra*-Lord Nityānanda; *vinu*-except; *nāhi jāne*-he did not know; *āna*-of anything else.



TRANSLATION



The twenty-second devotee of Lord Nityānanda Prabhu was Kālā Kṛṣṇadāsa, who was the ninth cowherd boy. He was a first-class Vaiṣṇava and did not know anything beyond Nityānanda Prabhu.



PURPORT



In the Gaura-gaṇoddeśa-dīpikā, verse 132), it is said that Kālā Kṛṣṇadāsa, who was also known as Kāliyā Kṛṣṇadāsa, was formerly a gopa (cowherd boy) of the name Lavaṅga. He was one of the twelve cowherd boys. Kāliyā Kṛṣṇadāsa had his headquarters in a village named Ākāihāṭa, which is situated in the district of Burdwan within the jurisdiction of the post office and police station of Katwa. It is situated on the road to Navadvīpa. To reach Akāihāṭa, one has to go from the Vyāṇḍela junction station to the Katwa railway station and then go about two miles, or one has to get off at the Dāṅihāṭa station and from there go one mile. The village of Akāihāṭa is very small. In the month of Caitra, on the day of Vāruṇī, there is a festival commemorating the disappearance day of Kālā Kṛṣṇadāsa.





TEXT 38





śrī-sadāśiva kavirāja--baḍa mahāśaya



śrī-puruṣottama-dāsa--tāṅhāra tanaya



SYNONYMS



*śrī-sadāśiva kavirāja*-of the name Śrī Sadāśiva Kavirāja; *baḍa*-great; *mahāśaya*-respectable gentleman; *śrī-puruṣottama-dāsa*-of the name Śrī Puruṣottama dāsa; *tāṅhāra tanaya*-his son.



TRANSLATION



The twenty-third and twenty-fourth prominent devotees of Nityānanda Prabhu were Sadāśiva Kavirāja and his son Puruṣottama dāsa, who was the tenth gopāla.





TEXT 39





ājanma nimagna nityānandera caraṇe



nirantara bālya-līlā kare kṛṣṇa-sane



SYNONYMS



*ājanma*-from birth; *nimagna*-merged; *nityānandera*-of Lord Nityānanda Prabhu; *caraṇe*-in the lotus feet; *nirantara*-always; *bālya*-līlā-childish play; *kare*-does; *kṛṣṇa*-sane-with Kṛṣṇa.



TRANSLATION



From birth, Puruṣottama dāsa was merged in the service of the lotus feet of Lord Nityānanda Prabhu, and he always engaged in childish play with Lord Kṛṣṇa.



PURPORT



Sadāśiva Kavirāja and Nāgara Puruṣottama, who were father and son, are described in the *Caitanya-bhāgavata* as mahā-bhāgyavān, greatly fortunate. They belonged to the vaidya caste of physicians. The Gaura-gaṇoddeśa-dīpikā, verse 156, says that Candrāvalī, a most beloved gopī of Kṛṣṇa's, later took birth as Sadāśiva Kavirāja. In verses 194 and 200 it is said that Kaṁsāri Sena, the father of Sadāśiva Kavirāja, was formerly the gopī named Ratnāvalī in Kṛṣṇa's pastimes. All the family members of Sadāśiva Kavirāja were great devotees of Lord Caitanya Mahāprabhu. Puruṣottama dāsa Ṭhākura sometimes lived at Sukhasāgara, near the Cākadaha and Śimurāli railway stations. All the Deities installed by Puruṣottama Ṭhākura were formerly situated in Beleḍāṅgā-grāma, but when the temple was destroyed the Deities were brought to Sukhasāgara. When that temple merged into the bed of the Ganges, the Deities were brought with Jāhnavā-mātā's Deity to Sāhebaḍāṅgā Beḍigrāma. Since that place also has been destroyed, all the Deities are now situated in the village named Cānduḍe-grāma, which is situated one mile up from Pālapāḍā, as referred to above.





TEXT 40





tāṅra putra--mahāśaya śrī-kānu ṭhākura



yāṅra dehe rahe kṛṣṇa-premāmṛta-pūra



SYNONYMS



*tāṅra putra*-his son; *mahāśaya*-a respectable gentleman; *śrī-kānu ṭhākura*-of the name Śrī Kānu Ṭhākura; *yāṅra*-whose; *dehe*-in the body; *rahe*-remained; *kṛṣṇa-prema-amṛta-pūra*-the nectar of devotional service to Kṛṣṇa.



TRANSLATION



Śrī Kānu Ṭhākura, a very respectable gentleman, was the son of Puruṣottama dāsa Ṭhākura. He was such a great devotee that Lord Kṛṣṇa always lived in his body.



PURPORT



To go to the headquarters of Kānu Ṭhākura, one has to proceed by boat from the Jhikaragāchā-ghāṭa station to the river known as Kapotākṣa. Otherwise, if one goes about two or two and a half miles from the Jhikaragāchā-ghāṭa station, he can see Bodhakhānā, the headquarters of Kānu Ṭhākura. The son of Sadāśiva was Puruṣottama Ṭhākura, and his son was Kānu Ṭhākura. The descendants of Kānu Ṭhākura know him as Nāgara Puruṣottama. He was the cowherd boy named Dāma during kṛṣṇa-līlā. It is said that just after the birth of Kānu Ṭhākura, his mother, Jāhnavā, died. When he was about twelve days old, Śrī Nityānanda Prabhu took him to His home at Khaḍadaha. It is ascertained that Kānu Ṭhākura was born some time in the Bengali year 942 (A.D. 1535). It is said that he took birth on the Ratha-yātrā day. Because he was a great devotee of Lord Kṛṣṇa from the very beginning of his life, Śrī Nityānanda Prabhu gave him the name Śiśu Kṛṣṇadāsa. When he was five years old he went to Vṛndāvana with Jāhnavā-mātā, and upon seeing the ecstatic symptoms of Kānu Ṭhākura, the Gosvāmīs gave him the name Kānāi Ṭhākura.





In the family of Kānu Ṭhākura there is a Rādhā-Kṛṣṇa Deity known as Prāṇavallabha. It is said that his family worshiped this Deity long before the appearance of Lord Caitanya Mahāprabhu. When there was a Maharashtrian invasion of Bengal, the family of Kānu Ṭhākura was scattered, and after the invasion one Harikṛṣṇa Gosvāmī of that family came back to their original home, Bodhakhānā, and re-established the Prāṇavallabha Deity. The descendants of the family still engage in the service of Prāṇavallabha. Kānu Ṭhākura was present during the Kheṭari utsava, when Jāhnavā-devī and Vīrabhadra Gosvāmī were also present. One of Kānu Ṭhākura's family members, Mādhavācārya, married the daughter of Śrī Nityānanda Prabhu, who was named Gaṅgādevī. Both Puruṣottama Ṭhākura and Kānu Ṭhākura had many disciples from brāhmaṇa families. Most of the disciplic descendants of Kānu Ṭhākura now reside in the village named Gaḍabetā, by the river Śilāvatī, in the Midnapore district.





TEXT 41





mahā-bhāgavata-śreṣṭha datta uddhāraṇa



sarva-bhāve seve nityānandera caraṇa



SYNONYMS



*mahā*-bhāgavata-great devotee; *śreṣṭha*-chief; *datta*-the surname Datta; *uddhāraṇa*-of the name Uddhāraṇa; *sarva-bhāve*-in all respects; *seve*-worships; *nityānandera*-of Lord Nityānanda; *caraṇa*-lotus feet.



TRANSLATION



Uddhāraṇa Datta Ṭhākura, the eleventh among the twelve cowherd boys, was an exalted devotee of Lord Nityānanda Prabhu. He worshiped the lotus feet of Lord Nityānanda in all respects.



PURPORT



The Gaura-gaṇoddeśa-dīpikā, verse 129, states that Uddhāraṇa Datta Ṭhākura was formerly the cowherd boy of Vṛndāvana named Subāhu. Uddhāraṇa Datta Ṭhākura, previously known as Śrī Uddhāraṇa Datta, was a resident of Saptagrāma, which is situated on the bank of the Sarasvatī River near the Triśabighā railway station in the district of Hugalī. At the time of Uddhāraṇa Ṭhākura, Saptagrāma was a very big town, encompassing many other places such as Vāsudeva-pura, Bāṅśabeḍiyā, Kṛṣṇapura, Nityānanda-pura, Śivapura, Śaṅkhanagara and Saptagrāma.





Calcutta was developed under British rule by the influential mercantile community, and especially by the suvarṇa-vaṇik community who came down from Saptagrāma to establish their businesses and homes all over Calcutta. They were known as the Saptagrāmī mercantile community of Calcutta, and most of them belonged to the Mullik and Sil families. More than half of Calcutta belonged to this community, as did Śrīla Uddhāraṇa Ṭhākura. Our paternal family also came from this district and belonged to the same community. The Mulliks of Calcutta are divided into two families, namely, the Sil family and De family. All the Mulliks of the De family originally belong to the same family and gotra. We also formerly belonged to the branch of the De family whose members, intimately connected with the Muslim rulers, received the title Mullik.



In the *Caitanya-bhāgavata*, Antya-khaṇḍa, Chapter Five, it is said that Uddhāraṇa Datta was an extremely elevated and liberal Vaiṣṇava. He was born with the right to worship Nityānanda Prabhu. It is also stated that Nityānanda Prabhu, after staying for some time in Khaḍadaha, came to Saptagrāma and stayed in the house of Uddhāraṇa Datta. The suvarṇa-vaṇik community to which Uddhāraṇa Datta belonged was actually a Vaiṣṇava community. Its members were bankers and gold merchants (suvarṇa means "gold," and vaṇik means "merchant"). Long ago there was a misunderstanding between Balla Sena and the suvarṇa-vaṇik community because of the great banker Gaurī Sena. Balla Sena was taking loans from Gaurī Sena and spending money extravagantly, and therefore Gaurī Sena stopped supplying money. Balla Sena took revenge by instigating a social conspiracy to make the suvarṇa-vaṇiks outcastes, and since then they have been ostracized from the higher castes, namely, the brāhmaṇas, kṣatriyas and vaiśyas. But by the grace of Śrīla Nityānanda Prabhu, the suvarṇa-vaṇik community was again elevated. It is said in the *Caitanya-bhāgavata*, yateka vaṇik-kula uddhāraṇa haite pavitra ha-ila dvidhā nāhika ihāte: there is no doubt that all the community members of the suvarṇa-vaṇik society were again purified by Śrī Nityānanda Prabhu.



In Saptagrāma there is still a temple with a six-armed Deity of Śrī Caitanya Mahāprabhu that was personally worshiped by Śrīla Uddhāraṇa Datta Ṭhākura. On the right side of Śrī Caitanya Mahāprabhu is a Deity of Śrī Nityānanda Prabhu, and on the left side is Gadādhara Prabhu. There are also a Rādhā-Govinda mūrti and a śālagrāma-śilā, and below the throne is a picture of Śrī Uddhāraṇa Datta Ṭhākura. In front of the temple there is now a big hall, and in front of the hall is a Mādhavī-latā plant. The temple is in a very shady, cool and nicely situated location. When we returned from America in 1967, the executive committee members of this temple invited us to visit it, and thus we had the opportunity to visit this temple with some American students. Formerly, in our childhood, we visited this temple with our parents because all the members of the suvarṇa-vaṇik community enthusiastically take interest in this temple of Uddhāraṇa Datta Ṭhākura. In the Bengali year 1283 (A.D. 1876) one bābājī of the name Nitāi dāsa arranged for a donation of twelve bighās of land for this temple. The management of the temple later deteriorated, but then in 1306 (A.D. 1899), through the cooperation of the famous Balarāma Mullik of Hugalī, who was a subjudge, and many rich suvarṇa-vaṇik community members, the management of the temple improved greatly. Not more than fifty years ago, one of the family members of Uddhāraṇa Datta Ṭhākura named Jagamohana Datta established a wooden mūrti(statue) of Uddhāraṇa Datta Ṭhākura in the temple, but that mūrti is no longer there; at present, a picture of Uddhāraṇa Datta Ṭhākura is worshiped. It is understood, however, that the wooden mūrti of Uddhāraṇa Ṭhākura was taken away by Śrī Madana-mohana Datta and is now being worshiped with a śālagrāma-śilā by Śrīnātha Datta.



Uddhāraṇa Datta Ṭhākura was the manager of the estate of a big Zamindar in Naihāṭī, about one and a half miles north of Katwa. The relics of this royal family are still visible near the Dāiṅhāṭa station. Since Uddhāraṇa Datta Ṭhākura was the manager of the estate, it was also known as Uddhāraṇa-pura. Uddhāraṇa Datta Ṭhākura installed Nitāi-Gaura Deities that were later brought to the house of the Zamindar, which was known as Vanaoyārībāda. Śrīla Uddhāraṇa Datta Ṭhākura remained a householder throughout his life. His father's name was Śrīkara Datta, his mother's name was Bhadrāvatī, and his son's name was Śrīnivāsa Datta.





TEXT 42





ācārya vaiṣṇavānanda bhakti-adhikārī



pūrve nāma chila yāṅra 'raghunātha purī'



SYNONYMS



*ācārya*-teacher; *vaiṣṇavānanda*-of the name Vaiṣṇavānanda; *bhakti*-devotional service; *adhikārī*-fit candidate; *pūrve*-previously; *nāma*-name; *chila*-was; *yāṅra*-whose; *raghunātha purī*-of the name Raghunātha Purī.



TRANSLATION



The twenty-seventh prominent devotee of Nityānanda Prabhu was Ācārya Vaiṣṇavānanda, a great personality in devotional service. He was formerly known as Raghunātha Purī.



PURPORT



In the Gaura-gaṇoddeśa-dīpikā, verse 97, it is said that Raghunātha Purī was previously very powerful in the eight mystic successes. He was an incarnation of one of the successes.





TEXT 43





viṣṇudāsa, nandana, gaṅgādāsa--tina bhāi



pūrve yāṅra ghare chilā ṭhākura nitāi



SYNONYMS



*viṣṇudāsa*-of the name Viṣṇudāsa; *nandana*-of the name Nandana; *gaṅgādāsa*-of the name Gaṅgādāsa; *tina bhāi*-three brothers; *pūrve*-previously; *yāṅra*-whose; *ghare*-in the house; *chilā*-stayed; *ṭhākura nitāi*-Nityānanda Prabhu.



TRANSLATION



Another important devotee of Lord Nityānanda Prabhu was Viṣṇudāsa, who had two brothers, Nandana and Gaṅgādāsa. Lord Nityānanda Prabhu sometimes stayed at their house.



PURPORT



The three brothers Viṣṇudāsa, Nandana and Gaṅgādāsa were residents of Navadvīpa and belonged to the Bhaṭṭācārya brāhmaṇa family. Both Viṣṇudāsa and Gaṅgādāsa stayed for some time with Śrī Caitanya Mahāprabhu at Jagannātha Purī, and the *Caitanya-bhāgavata* states that formerly Nityānanda Prabhu stayed at their house.





TEXT 44





nityānanda-bhṛtya--paramānanda upādhyāya



śrī-jīva paṇḍita nityānanda-guṇa gāya



SYNONYMS



*nityānanda*-bhṛtya-servant of Nityānanda Prabhu; *paramānanda upādhyāya*-of the name Paramānanda Upādhyāya; *śrī-jīva paṇḍita*-of the name Śrī Jīva Paṇḍita; *nityānanda*-Lord Nityānanda Prabhu; *guṇa*-qualities; *gāya*-glorified.



TRANSLATION



Paramānanda Upādhyāya was Nityānanda Prabhu's great servitor. Śrī Jīva Paṇḍita glorified the qualities of Śrī Nityānanda Prabhu.



PURPORT



Śrī Paramānanda Upādhyāya was an advanced devotee. His name is mentioned in the *Caitanya-bhāgavata*, where Śrī Jīva Paṇḍita is also mentioned as the second son of Ratnagarbha Ācārya and a childhood friend of Hāḍāi Ojhā, the father of Nityānanda Prabhu. In the Gaura-gaṇoddeśa-dīpikā, verse 169, it is said that Śrī Jīva Paṇḍita was formerly the gopī named Indirā.





TEXT 45





paramānanda gupta--kṛṣṇa-bhakta mahāmatī



pūrve yāṅra ghare nityānandera vasati



SYNONYMS



*paramānanda gupta*-of the name Paramānanda Gupta; *kṛṣṇa-bhakta*-a great devotee of Lord Kṛṣṇa; *mahā*-mati-advanced in spiritual consciousness; *pūrve*-formerly; *yāṅra*-whose; *ghare*-in the house; *nityānandera*-of Lord Nityānanda Prabhu; *vasati*-residence.



TRANSLATION



The thirty-first devotee of Lord Nityānanda Prabhu was Paramānanda Gupta, who was greatly devoted to Lord Kṛṣṇa and highly advanced in spiritual consciousness. Formerly Nityānanda Prabhu also resided at his house for some time.



PURPORT



Paramānanda Gupta composed a prayer to Lord Kṛṣṇa known as Kṛṣṇa-stavāvalī. In the Gaura-gaṇoddeśa-dīpikā, verses 194 and 199, it is stated that he was formerly the gopī named Mañjumedhā.





TEXT 46





nārāyaṇa, kṛṣṇadāsa āra manohara



devānanda--cāri bhāi nitāi-kiṅkara



SYNONYMS



*nārāyaṇa*-of the name Nārāyaṇa; *kṛṣṇadāsa*-of the name Kṛṣṇadāsa; *āra*-and; *manohara*-of the name Manohara; *devānanda*-of the name Devānanda; *cāri bhāi*-four brothers; *nitāi*-kiṅkara-servants of Lord Nityānanda Prabhu.



TRANSLATION



The thirty-second, thirty-third, thirty-fourth and thirty-fifth prominent devotees were Nārāyaṇa, Kṛṣṇadāsa, Manohara and Devānanda, who always engaged in the service of Lord Nityānanda.





TEXT 47





hoḍa kṛṣṇadāsa--nityānanda-prabhu-prāṇa



nityānanda-pada vinu nāhi jāne āna



SYNONYMS



*hoḍa kṛṣṇadāsa*-of the name Hoḍa Kṛṣṇadāsa; *nityānanda-prabhu*-of Lord Nityānanda; *prāṇa*-life and soul; *nityānanda-pada*-the lotus feet of Lord Nityānanda; *vinu*-except; *nāhi*-does not; *jāne*-know; *āna*-anything else.



TRANSLATION



The thirty-sixth devotee of Lord Nityānanda was Hoḍa Kṛṣṇadāsa, whose life and soul was Nityānanda Prabhu. He was always dedicated to the lotus feet of Nityānanda, and he knew no one else but Him.



PURPORT



The residence of Kṛṣṇadāsa Hoḍa was Baḍagāchi, which is now in Bangladesh.





TEXT 48





nakaḍi, mukunda, sūrya, mādhava, śrīdhara



rāmānanda vasu, jagannātha, mahīdhara



SYNONYMS



*nakaḍi*-of the name Nakaḍi; *mukunda*-of the name Mukunda; *sūrya*-of the name Sūrya; *mādhava*-of the name Mādhava; *śrīdhara*-of the name Śrīdhara; *rāmānanda vasu*-of the name Rāmānanda Vasu; *jagannātha*-of the name Jagannātha; *mahīdhara*-of the name Mahīdhara.



TRANSLATION



Among Lord Nityānanda's devotees, Nakaḍi was the thirty-seventh, Mukunda the thirty-eighth, Sūrya the thirty-ninth, Mādhava the fortieth, Śrīdhara the forty-first, Rāmānanda the forty-second, Jagannātha the forty-third and Mahīdhara the forty-fourth.



PURPORT



Śrīdhara was the twelfth gopāla.





TEXT 49





śrīmanta, gokula-dāsa hariharānanda



śivāi, nandāi, avadhūta paramānanda



SYNONYMS



*śrī-manta*-of the name Śrīmanta; *gokula-dāsa*-of the name Gokula dāsa; *hariharānanda*-of the name Hariharānanda; *śivāi*-of the name Śivāi; *nandāi*-of the name Nandāi; *avadhūta paramānanda*-of the name Avadhūta Paramānanda.



TRANSLATION



Śrīmanta was the forty-fifth, Gokula dāsa the forty-sixth, Hariharānanda the forty-seventh, Śivāi the forty-eighth, Nandāi the forty-ninth and Paramānanda the fiftieth.





TEXT 50





vasanta, navanī hoḍa, gopāla, sanātana



viṣṇāi hājarā, kṛṣṇānanda, sulocana



SYNONYMS



*vasanta*-of the name Vasanta; *navanī hoḍa*-of the name Navanī Hoḍa; *gopāla*-of the name Gopāla; *sanātana*-of the name Sanātana; *viṣṇāi hājarā*-of the name Viṣṇāi Hājarā; *kṛṣṇānanda*-of the name Kṛṣṇānanda; *sulocana*-of the name Sulocana.



TRANSLATION



Vasanta was the fifty-first, Navanī Hoḍa the fifty-second, Gopāla the fifty-third, Sanātana the fifty-fourth, Viṣṇāi the fifty-fifth, Kṛṣṇānanda the fifty-sixth and Sulocana the fifty-seventh.



PURPORT



Navanī Hoḍa appears to have been the same person as Hoḍa Kṛṣṇadāsa, the son of the King of Baḍagāchi. His father's name was Hari Hoḍa. One can visit Baḍagāchi by taking the Lālagolā-ghāṭa railway line. Formerly the Ganges flowed by Baḍagāchi, but now it has become a canal known as the Kālśira Khāla. Near the Muḍāgāchā station is a village known as Śāligrāma in which King Kṛṣṇadāsa arranged for the marriage of Śrī Nityānanda Prabhu, as described in the Bhakti-ratnākara,(Twelfth Wave). It is sometimes said that Navanī Hoḍa was the son of Rāja Kṛṣṇadāsa. His descendants still live in Rukuṇapura, a village near Bahiragāchi. They belong to the dakṣiṇa-rāḍhīya-kāyastha community, but, having been reformed as brāhmaṇas, they still initiate all classes of men.





TEXT 51





kaṁsāri sena, rāmasena, rāmacandra kavirāja



govinda, śrīraṅga, mukunda, tina kavirāja



SYNONYMS



*kaṁsāri sena*-of the name Kaṁsāri Sena; *rāmasena*-of the name Rāmasena; *rāmacandra kavirāja*-of the name Rāmacandra Kavirāja; *govinda*-of the name Govinda; *śrīraṅga*-of the name Śrīraṅga; *mukunda*-of the name Mukunda; *tina kavirāja*-all three are Kavirājas, or physicians.



TRANSLATION



The fifty-eighth great devotee of Lord Nityānanda Prabhu was Kaṁsāri Sena, the fifty-ninth was Rāmasena, the sixtieth was Rāmacandra Kavirāja, and the sixty-first, sixty-second and sixty-third were Govinda, Śrīraṅga and Mukunda, who were all physicians.



PURPORT



Śrī Rāmacandra Kavirāja, the son of Khaṇḍavāsī Cirañjīva and Sunanda, was a disciple of Śrīnivāsa Ācārya and the most intimate friend of Narottama dāsa Ṭhākura, who prayed several times for his association. His youngest brother was Govinda Kavirāja. Śrīla Jīva Gosvāmī very much appreciated Śrī Rāmacandra Kavirāja's great devotion to Lord Kṛṣṇa and therefore gave him the title Kavirāja. Śrī Rāmacandra Kavirāja, who was perpetually disinterested in family life, greatly assisted in the preaching work of Śrīnivāsa Ācārya and Narottama dāsa Ṭhākura. He resided at first in Śrīkhaṇḍa but later in the village of Kumāra-nagara on the bank of the Ganges.





Govinda Kavirāja was the brother of Rāmacandra Kavirāja and youngest son of Cirañjīva of Śrīkhaṇḍa. Although at first a śākta, or worshiper of Goddess Durgā, he was later initiated by Śrīnivāsa Ācārya Prabhu. Govinda Kavirāja also resided first in Śrīkhaṇḍa and then in Kumāra-nagara, but later he moved to the village known as Teliyā Budhari, on the southern bank of the river Padmā. Since Govinda Kavirāja, the author of two books, Saṅgīta-mādhava and Gītāmṛta, was a great Vaiṣṇava kavi, or poet, Śrīla Jīva Gosvāmī gave him the title Kavirāja. He is described in the Bhakti-ratnākara (Ninth Wave).



Kaṁsāri Sena was formerly Ratnāvalī in Vraja, as described in the Gaura-gaṇoddeśa-dīpikā, verses 194 and 200.





TEXT 52





pītāmbara, mādhavācārya, dāsa dāmodara



śaṅkara, mukunda, jñāna-dāsa, manohara



SYNONYMS



*pītāmbara*-of the name Pītāmbara; *mādhavācārya*-of the name Mādhavācārya; *dāsa dāmodara*-of the name Dāmodara dāsa; *śaṅkara*-of the name Śaṅkara; *mukunda*-of the name Mukunda; *jñāna-dāsa*-of the name Jñāna dāsa; *manohara*-of the name Manohara.



TRANSLATION



Among the devotees of Lord Nityānanda Prabhu, Pītāmbara was the sixty-fourth, Mādhavācārya the sixty-fifth, Dāmodara dāsa the sixty-sixth, Śaṅkara the sixty-seventh, Mukunda the sixty-eighth, Jñāna dāsa the sixty-ninth and Manohara the seventieth.





TEXT 53





nartaka gopāla, rāmabhadra, gaurāṅga-dāsa



nṛsiṁha-caitanya, mīnaketana rāmadāsa



SYNONYMS



*nartaka gopāla*-the dancer Gopāla; *rāmabhadra*-of the name Rāmabhadra; *gaurāṅga-dāsa*-of the name Gaurāṅga dāsa; *nṛsiṁha-caitanya*-of the name Nṛsiṁha-caitanya; *mīnaketana rāma-dāsa*-of the name Mīnaketana Rāmadāsa.



TRANSLATION



The dancer Gopāla was the seventy-first, Rāmabhadra the seventy-second, Gaurāṅga dāsa the seventy-third, Nṛsiṁha-caitanya the seventy-fourth and Mīnaketana Rāmadāsa the seventy-fifth.



PURPORT



The Gaura-gaṇoddeśa-dīpikā, verse 68, describes Mīnaketana Rāmadāsa as an incarnation of Saṅkarṣaṇa.





TEXT 54





vṛndāvana-dāsa--nārāyaṇīra nandana



'caitanya-maṅgala' yeṅho karila racana



SYNONYMS



*vṛndāvana*-dāsa-Śrīla Vṛndāvana dāsa Ṭhākura; *nārāyaṇīra nandana*-son of Nārāyaṇī; *caitanya-maṅgala*-the book of the name Caitanya-maṅgala; *yeṅho*-who; *karila*-did; *racana*-composition.



TRANSLATION



Vṛndāvana dāsa Ṭhākura, the son of Śrīmatī Nārāyaṇī, composed Śrī *Caitanya-maṅgala* [later known as Śrī *Caitanya-bhāgavata*].





TEXT 55





bhāgavate kṛṣṇa-līlā varṇilā vedavyāsa



caitanya-līlāte vyāsa--vṛndāvana dāsa



SYNONYMS



*bhāgavate*-in Śrīmad-Bhāgavatam; *kṛṣṇa-līlā*-the pastimes of Lord Kṛṣṇa; *varṇilā*-described; *veda*-vyāsa-Dvaipāyana Vyāsadeva; *caitanya-līlāte*-in the pastimes of Lord Caitanya; *vyāsa*-Vedavyāsa; vṛndāvana dāsa-Śrīla Vṛndāvana dāsa Ṭhākura.



TRANSLATION



Śrīla Vyāsadeva described the pastimes of Kṛṣṇa in *Śrīmad-Bhāgavatam*. The Vyāsa of the pastimes of Lord Caitanya Mahāprabhu was Vṛndāvana dāsa.



PURPORT



Śrīla Vṛndāvana dāsa Ṭhākura was an incarnation of Vedavyāsa and also a friendly cowherd boy named Kusumāpīḍa in kṛṣṇa-līlā. In other words, the author of Śrī *Caitanya-bhāgavata*, Śrīla Vṛndāvana dāsa Ṭhākura, the son of Śrīvāsa Ṭhākura's niece Nārāyaṇī, was a combined incarnation of Vedavyāsa and the cowherd boy Kusumāpīḍa. There is a descriptive statement by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura in his commentary on Śrī *Caitanya-bhāgavata* giving the biographical details of the life of Vṛndāvana dāsa Ṭhākura.





TEXT 56





sarvaśākhā-śreṣṭha vīrabhadra gosāñi



tāṅra upaśākhā yata, tāra anta nāi



SYNONYMS



*sarva-śākhā-śreṣṭha*-the best of all the branches; *vīrabhadra gosāñi*-of the name Vīrabhadra Gosāñi; *tāṅra upaśākhā*-His subbranches; *yata*-all; *tāra*-of them; *anta*-limit; *nāi*-there is not.



TRANSLATION



Among all the branches of Śrī Nityānanda Prabhu, Vīrabhadra Gosāñi was the topmost. His subbranches were unlimited.





TEXT 57





ananta nityānanda-gaṇa--ke karu gaṇana



ātma-pavitratā-hetu likhilāṅ kata jana



SYNONYMS



*ananta*-unlimited; *nityānanda*-gaṇa-followers of Śrī Nityānanda Prabhu; *ke karu*-who can; *gaṇana*-count; *ātma-pavitratā*-of self-purification; *hetu*-for the reason; *likhilāṅ*-I have written; *kata jana*-some of them.



TRANSLATION



No one can count the unlimited followers of Nityānanda Prabhu. I have mentioned some of them just for my self-purification.





TEXT 58





ei sarva-śākhā pūrṇa--pakva prema-phale



yāre dekhe, tāre diyā bhāsāila sakale



SYNONYMS



*ei*-these; *sarva-śākhā*-all branches; *pūrṇa*-complete; *pakva prema*-phale-with ripened fruits of love of Godhead; *yāre dekhe*-whomever they see; *tāre diyā*-distributing to him; *bhāsāila*-overflooded; *sakale*-all of them.



TRANSLATION



All these branches, the devotees of Lord Nityānanda Prabhu, being full of ripened fruits of love of Kṛṣṇa, distributed these fruits to all they met, flooding them with love of Kṛṣṇa.





TEXT 59





anargala prema sabāra, ceṣṭā anargala



prema dite, kṛṣṇa dite dhare mahābala



SYNONYMS



*anargala*-unchecked; *prema*-love of Kṛṣṇa; *sabāra*-of everyone of them; *ceṣṭā*-activity; *anargala*-unchecked; *prema dite*-to give love of Kṛṣṇa; *kṛṣṇa dite*-to deliver Kṛṣṇa; *dhare*-they possess; *mahābala*-great strength.



TRANSLATION



All these devotees had unlimited strength to deliver unobstructed, unceasing love of Kṛṣṇa. By their own strength they could offer anyone Kṛṣṇa and love of Kṛṣṇa.



PURPORT



Śrīla Bhaktivinoda Ṭhākura has sung, kṛṣṇa se tomāra, kṛṣṇa dite pāra, tomāra śakati āche. In this song, Bhaktivinoda Ṭhākura describes that a pure Vaiṣṇava, as the proprietor of Kṛṣṇa and love of Kṛṣṇa, can deliver both to anyone and everyone he likes. Therefore to get Kṛṣṇa and love of Kṛṣṇa one must seek the mercy of pure devotees. Śrīla Viśvanātha Cakravartī Ṭhākura also says, yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi: "By the mercy of the spiritual master one is blessed by the mercy of Kṛṣṇa. Without the grace of the spiritual master one cannot make any advancement." By the grace of a Vaiṣṇava or bona fide spiritual master one can get both love of Godhead, Kṛṣṇa, and Kṛṣṇa Himself.





TEXT 60





saṅkṣepe kahilāṅ ei nityānanda-gaṇa



yāṅhāra avadhi nā pāya 'sahasra-vadana'



SYNONYMS



*saṅkṣepe*-in brief; *kahilāṅ*-described; *ei*-these; *nityānanda*-gaṇa-devotees of Lord Nityānanda; *yāṅhāra*-of whom; *avadhi*-limitation; *nā*-does not; *paya*-get; *sahasra-vadana*-the thousand-mouthed Śeṣa Nāga, on whom Lord Viṣṇu lies.



TRANSLATION



I have briefly described only some of the followers and devotees of Lord Nityānanda Prabhu. Even the thousand-mouthed Śeṣa Nāga cannot describe all of these unlimited devotees.





TEXT 61





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; *kṛṣṇa*-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



With an ardent desire to serve the purpose of Śrī Rūpa and Śrī Raghunātha, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Ādi-līlā*, Eleventh Chapter, in the matter of the expansions of Lord Nityānanda.





Chapter 12



The Expansions of Advaita Ācārya and Gadādhara Paṇḍita



Bhaktivinoda Ṭhākura gives a summary of the Twelfth Chapter of *Ādi-līlā* in his Amṛta-pravāha-bhāṣya. This Twelfth Chapter describes the followers of Advaita Prabhu, among whom the followers of Acyutānanda, the son of Advaita Ācārya, are understood to be the pure followers who received the cream of the philosophy Śrī Advaita Ācārya enunciated. Other so-called descendants and followers of Advaita Ācārya are not to be recognized.This chapter also includes narrations concerning he son of Advaita Ācārya named Gopāla Miśra and Advaita Ācārya's servant named Kamalākānta Viśvāsa. In his early life Gopāla fainted during the cleansing of the Guṇḍicā-mandira at Jagannātha Purī and thus became a recipient of the mercy of Lord Caitanya Mahāprabhu. The story of Kamalākānta Viśvāsa concerns his borrowing three hundred rupees from Pratāparudra Mahārāja to clear the debts of Advaita Ācārya, for which Śrī Caitanya Mahāprabhu chastised him when He came to know of it. Kamalākānta Viśvāsa was then purified by the request of Śrī Advaita Ācārya. After describing the descendants of Advaita Ācārya, the chapter concludes by describing the followers of Gadādhara Paṇḍita Gosvāmī.





TEXT 1





advaitāṅghry-abja-bhṛṅgāṁs tān



sārāsāra-bhṛto 'khilān



hitvāsārān sāra-bhṛto



naumi caitanya-jīvanān



SYNONYMS



*advaita-aṅghri*-the lotus feet of Advaita Ācārya; *abja*-lotus flower; *bhṛṅgān*-bumblebees; *tān*-all of them; *sāra*-asāra-real and not real; *bhṛtaḥ*-accepting; *akhilān*-all of them; *hitvā*-giving up; *asārān*-not real; *sāra*-bhṛtaḥ-those who are real; *naumi*-offer my obeisances; *caitanya*-jīvanān-whose life and soul was Lord Caitanya Mahāprabhu.



TRANSLATION



The followers of Śrī Advaita Prabhu were of two kinds. Some were real followers, and the others were false. Rejecting the false followers, I offer my respectful obeisances to Śrī Advaita Ācārya's real followers, whose life and soul was Śrī Caitanya Mahāprabhu.





TEXT 2





jaya jaya mahāprabhu śrī-kṛṣṇa-caitanya



jaya jaya nityānanda jayādvaita dhanya



SYNONYMS



*jaya jaya*-all glories; *mahāprabhu*-Mahāprabhu; *śrī-kṛṣṇa-caitanya*-of the name Śrī Kṛṣṇa Caitanya; *jaya jaya*-all glories; *nityānanda*-to Lord Nityānanda Prabhu; *jaya advaita*-all glories to Advaita Prabhu; *dhanya*-who are all very glorious.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Śrī Advaita Prabhu! All of Them are glorious.





TEXT 3





śrī-caitanyāmara-taror



dvitīya-skandha-rūpiṇaḥ



śrīmad-advaita-candrasya



śākhā-rūpān gaṇān numaḥ



SYNONYMS



*śrī-caitanya*-Lord Śrī Caitanya Mahāprabhu; *amara*-eternal; *taroḥ*-of the tree; *dvitīya*-second; *skandha*-big branch; *rūpiṇaḥ*-in the form of; *śrīmat*-the all-glorious; *advaita-candrasya*-of Lord Advaitacandra; *śākhā-rūpān*-in the form of branches; *gaṇān*-to all the followers; *numaḥ*-I offer my respectful obeisances.



TRANSLATION



I offer my respectful obeisances to the all-glorious Advaita Prabhu, who forms the second branch of the eternal Caitanya tree, and to His followers, who form His subbranches.





TEXT 4





vṛkṣera dvitīya skandha--ācārya-gosāñi



tāṅra yata śākhā ha-ila, tāra lekhā nāñi



SYNONYMS



*vṛkṣera*-of the tree; *dvitīya skandha*-the second big branch; *ācārya-gosāñi*-Śrī Advaita Ācārya Gosvāmī; *tāṅra*-His; *yata*-all; *śākhā*-branches; *ha*-ila-became; *tāra*-of that; *lekhā*-description; *nāñi*-there is not.



TRANSLATION



Śrī Advaita Prabhu was the second big branch of the tree. There are many subbranches, but it is impossible to mention them all.





TEXT 5





caitanya-mālīra kṛpā-jalera secane



sei jale puṣṭa skandha bāḍe dine dine



SYNONYMS



*caitanya-mālīra*-of the gardener named Caitanya; *kṛpā-jalera*-of the water of His mercy; *secane*-by sprinkling; *sei jale*-by that water; *puṣṭa*-nourished; *skandha*-branches; *bāḍe*-increased; *dine dine*-day after day.



TRANSLATION



Śrī Caitanya Mahāprabhu was also the gardener, and as He poured the water of His mercy on the tree, all the branches and subbranches grew, day after day.





TEXT 6





sei skandhe yata prema-phala upajila



sei kṛṣṇa-prema-phale jagat bharila



SYNONYMS



*sei skandhe*-on that branch; *yata*-all; *prema*-phala-fruits of love of Godhead; *upajila*-grew; *sei*-those; *kṛṣṇa*-prema-phale-fruits of love of Kṛṣṇa; *jagat*-the whole world; *bharila*-spread over.



TRANSLATION



The fruits of love of Godhead that grew on those branches of the Caitanya tree were so large that they flooded the entire world with love of Kṛṣṇa.





TEXT 7





sei jala skandhe kare śākhāte sañcāra



phale-phule bāḍe,--śākhā ha-ila vistāra



SYNONYMS



*sei jala*-that water; *skandhe*-on the branches; *kare*-does; *śākhāte*-on the subbranches; *sañcāra*-growing; *phale-phule*-in fruits and flowers; *bāḍe*-increases; *śākhā*-the branches; *ha*-ila-became; *vistāra*-widespread.



TRANSLATION



As the trunk and branches were watered, the branches and subbranches spread lavishly, and the tree grew full with fruits and flowers.





TEXT 8





prathame ta' eka-mata ācāryera gaṇa



pāche dui-mata haila daivera kāraṇa



SYNONYMS



*prathame*-in the beginning; *ta'*-however; *eka-mata*-one opinion; *ācāryera*-of Advaita Ācārya; *gaṇa*-followers; *pāche*-later; *dui*-mata-two opinions; *haila*-became; *daivera*-of providence; *kāraṇa*-the cause.



TRANSLATION



At first all the followers of Advaita Ācārya shared a single opinion. But later they followed two different opinions, as ordained by providence.



PURPORT



The words daivera kāraṇa indicate that by dint of providence, or by God's will, the followers of Advaita Ācārya divided into two parties. Such disagreement among the disciples of one ācārya is also found among the members of the Gauḍīya Maṭha. In the beginning, during the presence of Oṁ Viṣṇupāda Paramahaṁsa Parivrājakācārya Aṣṭottara-śata Śrī Śrīmad Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, all the disciples worked in agreement; but just after his disappearance, they disagreed. One party strictly followed the instructions of Bhaktisiddhānta Sarasvatī Ṭhākura, but another group created their own concoction about executing his desires. Bhaktisiddhānta Sarasvatī Ṭhākura, at the time of his departure, requested all his disciples to form a governing body and conduct missionary activities cooperatively. He did not instruct a particular man to become the next ācārya. But just after his passing away, his leading secretaries made plans, without authority, to occupy the post of ācārya, and they split into two factions over who the next ācārya would be. Consequently, both factions were asāra, or useless, because they had no authority, having disobeyed the order of the spiritual master. Despite the spiritual master's order to form a governing body and execute the missionary activities of the Gauḍīya Maṭha, the two unauthorized factions began litigation that is still going on after forty years with no decision.



Therefore, we do not belong to any faction. But because the two parties, busy dividing the material assets of the Gauḍīya Maṭha institution, stopped the preaching work, we took up the mission of Bhaktisiddhānta Sarasvatī Ṭhākura and Bhaktivinoda Ṭhākura to preach the cult of Caitanya Mahāprabhu all over the world, under the protection of all the predecessor ācāryas, and we find that our humble attempt has been successful. We followed the principles especially explained by Śrīla Viśvanātha Cakravartī Ṭhākura in his commentary on the *Bhagavad-gītā* verse vyavasāyātmikā buddhir ekeha kuru-nandana. According to this instruction of Viśvanātha Cakravartī Ṭhākura, it is the duty of a disciple to follow strictly the orders of his spiritual master. The secret of success in advancement in spiritual life is the firm faith of the disciple in the orders of his spiritual master. The *Vedas* confirm this:



yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ



"To one who has staunch faith in the words of the spiritual master and the words of the Supreme Personality of Godhead, the secret of success in Vedic knowledge is revealed." The Kṛṣṇa consciousness movement is being propagated according to this principle, and therefore our preaching work is going on successfully, in spite of the many impediments offered by antagonistic demons, because we are getting positive help from our previous ācāryas. One must judge every action by its result. The members of the self-appointed ācārya's party who occupied the property of the Gauḍīya Maṭha are satisfied, but they could make no progress in preaching. Therefore by the result of their actions one should know that they are asāra, or useless, whereas the success of the ISKCON party, the International Society for Krishna Consciousness, which strictly follows guru and Gaurāṅga, is increasing daily all over the world. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura wanted to print as many books as possible and distribute them all over the world. We have tried our best in this connection, and we are getting results beyond our expectations.





TEXT 9





keha ta' ācārya ājñāya, keha ta' svatantra



sva-mata kalpanā kare daiva-paratantra



SYNONYMS



*keha ta'*-some; *ācārya*-the spiritual master; *ājñāya*-upon His order; *keha ta'*-some; *sva*-tantra-independently; *sva*-mata-their own opinions; *kalpanā kare*-they concoct; *daiva*-paratantra-under the spell of māyā.



TRANSLATION



Some of the disciples strictly accepted the orders of the ācārya, and others deviated, independently concocting their own opinions under the spell of daivī-māyā.



PURPORT



This verse describes the beginning of a schism. When disciples do not stick to the principle of accepting the order of their spiritual master, immediately there are two opinions. Any opinion different from the opinion of the spiritual master is useless. One cannot infiltrate materially concocted ideas into spiritual advancement. That is deviation. There is no scope for adjusting spiritual advancement to material ideas.





TEXT 10





ācāryera mata yei, sei mata sāra



tāṅra ājñā laṅghi' cale, sei ta' asāra



SYNONYMS



*ācāryera*-of the spiritual master (Advaita Prabhu); *mata*-opinion; *yei*-what is; *sei*-that; *mata*-opinion; *sāra*-active principle; *tāṅra*-his; *ājñā*-order; *laṅghi'*-transgressing; *cale*-becomes; *sei*-that; *ta'*-however; *asāra*-useless.



TRANSLATION



The order of the spiritual master is the active principle in spiritual life. Anyone who disobeys the order of the spiritual master immediately becomes useless.



PURPORT



Here is the opinion of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī. Persons who strictly follow the orders of the spiritual master are useful in executing the will of the Supreme, whereas persons who deviate from the strict order of the spiritual master are useless.





TEXT 11





asārera nāme ihāṅ nāhi prayojana



bheda jānibāre kari ekatra gaṇana



SYNONYMS



*asārera*-of the useless persons; *nāme*-in their name; *ihāṅ*-in this connection; *nāhi*-there is no; *prayojana*-use; *bheda*-differences; *jānibāre*-to know; *kari*-I do; *ekatra*-in one list; *gaṇana*-counting.



TRANSLATION



There is no need to name those who are useless. I have mentioned them only to distinguish them from the useful devotees.





TEXT 12





dhānya-rāśi māpe yaiche pātnā sahite



paścāte pātnā uḍāñā saṁskāra karite



SYNONYMS



*dhānya*-rāśi-heaps of paddy; *māpe*-measures; *yaiche*-as it is; *pātnā*-useless straw; *sahite*-with; *paścāte*-later; *pātnā*-useless straw; *uḍāñā*-fanning; *saṁskāra*-purification; *karite*-to do.

TRANSLATION



Paddy is mixed with straw at first, and one must fan it to separate the paddy from the straw.



PURPORT



This example given by Kṛṣṇadāsa Kavirāja Gosvāmī is very appropriate. In the case of the Gauḍīya Maṭha members, one can apply a similar process. There are many disciples of Bhaktisiddhānta Sarasvatī Ṭhākura, but to judge who is actually his disciple, to divide the useful from the useless, one must measure the activities of such disciples in executing the will of the spiritual master. Bhaktisiddhānta Sarasvatī Ṭhākura tried his best to spread the cult of Śrī Caitanya Mahāprabhu to countries outside India. When he was present he patronized the disciples to go outside India to preach the cult of Śrī Caitanya Mahāprabhu, but they were unsuccessful because within their minds they were not actually serious about preaching His cult in foreign countries; they simply wanted to take credit for having gone to foreign lands and utilize this recognition in India by advertising themselves as repatriated preachers. Many svāmīs have adopted this hypocritical means of preaching for the last eighty years or more, but no one could preach the real cult of Kṛṣṇa consciousness all over the world. They merely came back to India falsely advertising that they had converted all the foreigners to the ideas of Vedānta or Kṛṣṇa consciousness, and then they collected funds in India and lived satisfied lives of material comfort. As one fans paddy to separate the real paddy from useless straw, by accepting the criterion recommended by Kṛṣṇadāsa Kavirāja Gosvāmī one can very easily understand who is a genuine world-preacher and who is useless.





TEXT 13





acyutānanda--baḍa śākhā, ācārya-nandana



ājanma sevilā teṅho caitanya-caraṇa



SYNONYMS



*acyutānanda*-of the name Acyutānanda; *baḍa śākhā*-a big branch; *ācārya-nandana*-the son of Advaita Ācārya; *ājanma*-from the very beginning of life; *sevilā*-served; *teṅho*-he; *caitanya-caraṇa*-the lotus feet of Lord Caitanya.



TRANSLATION



A big branch of Advaita Ācārya was Acyutānanda, His son. From the beginning of his life he engaged in the service of the lotus feet of Lord Caitanya.





TEXT 14





caitanya-gosāñira guru--keśava bhāratī



ei pitāra vākya śuni' duḥkha pāila ati



SYNONYMS



*caitanya*-Lord Caitanya; *gosāñira*-the spiritual master; *guru*-His spiritual master; *keśava bhāratī*-of the name Keśava Bhāratī; *ei*-these; *pitāra*-his father's; *vākya*-words; *śuni'*-hearing; *duḥkha*-unhappiness; *pāila*-got; *ati*-very much.



TRANSLATION



When Acyutānanda heard from his father that Keśava Bhāratī was the spiritual master of Lord Caitanya Mahāprabhu, he was very unhappy.





TEXT 15





jagad-gurute tumi kara aiche upadeśa



tomāra ei upadeśe naṣṭa ha-ila deśa



SYNONYMS



*jagat*-gurute-on the spiritual master of the universe; *tumi*-You; *kara*-do; *aiche*-such; *upadeśa*-instruction; *tomāra*-Your; *ei upadeśe*-by this instruction; *naṣṭa*-spoiled; *ha*-ila-will become; *deśa*-the country.



TRANSLATION



He told his father, "Your instruction that Keśava Bhāratī is the spiritual master of Caitanya Mahāprabhu will spoil the entire country.





TEXT 16





caudda bhuvanera guru--caitanya-gosāñi



tāṅra guru--anya, ei kona śāstre nāi



SYNONYMS



*caudda*-fourteen; *bhuvanera*-planetary systems; *guru*-master; *caitanya-gosāñi*-Lord Śrī Caitanya Mahāprabhu; *tāṅra guru*-His spiritual master; *anya*-someone else; *ei*-this; *kona*-any; *śāstre*-in scripture; *nāi*-there is no mention.



TRANSLATION



"Lord Caitanya Mahāprabhu is the spiritual master of the fourteen worlds, but You say that someone else is His spiritual master. This is not supported by any revealed scripture."





TEXT 17





pañcama varṣera bālaka kahe siddhāntera sāra



śuniyā pāilā ācārya santoṣa apāra



SYNONYMS



*pañcama*-five; *varṣera*-years; *bālaka*-small boy; *kahe*-says; *siddhāntera*-conclusive; *sāra*-essence; *śuniyā*-hearing; *pāilā*-got; *ācārya*-Advaita Ācārya; *santoṣa*-satisfaction; *apāra*-very much.



TRANSLATION



When Advaita Ācārya heard this statement from His five-year-old son Acyutānanda, He felt great satisfaction because of his conclusive judgment.



PURPORT



Commenting on verses 13 through 17, Bhaktisiddhānta Sarasvatī Ṭhākura gives an extensive description of the descendants of Advaita Ācārya. The *Caitanya-bhāgavata*, Antya-khaṇḍa, Chapter One, states that Acyutānanda was the eldest son of Advaita Ācārya. The Sanskrit book Advaita-carita states, "Advaita Ācārya Prabhu had three sons, named Acyuta, Kṛṣṇa Miśra and Gopāla dāsa, all born of the womb of His wife, Sītādevī, who were devotees of Lord Caitanya. Advaita Ācārya also had three more sons, whose names were Balarāma, Svarūpa and Jagadīśa. Thus there were six sons of Advaita Ācārya." Among the six sons, three were strict followers of Lord Caitanya Mahāprabhu, and of these three, Acyutānanda was the eldest.





Advaita Prabhu married in the beginning of the fifteenth century śakābda (late fifteenth century A.D.). When Lord Caitanya Mahāprabhu wanted to visit the village of Rāmakeli while going from Jagannātha Purī to Vṛndāvana during the śakābda years 1433 and 1434 (A.D. 1512 and 1513), Acyutānanda was only five years old. The *Caitanya-bhāgavata*, Antya-khaṇḍa, Fourth Chapter, describes Acyutānanda at that time as pañca-varṣa vayasa madhura digambara, "only five years old and standing naked." Therefore it is to be concluded that Acyutānanda was born sometime in the year 1428 (A.D. 1507). Before the birth of Acyutānanda, Advaita Prabhu's wife, Sītādevī, came to see Lord Caitanya Mahāprabhu at His birth. Thus it is not impossible that she had the other three sons by Advaita within the twenty-one years between 1407 and 1428 śakābda (A.D. 1486 and 1507). In an unauthorized book of the name Sītādvaita-carita, published in Bengali in the unauthorized newspaper Nityānanda-dāyinī in 1792 śakābda (A.D. 1871), it is mentioned that Acyutānanda was a class friend of Śrī Caitanya Mahāprabhu. According to *Caitanya-bhāgavata*, this statement is not at all valid. When Caitanya Mahāprabhu accepted the renounced order of sannyāsa, He came to the house of Advaita Prabhu at Śāntipura in the year 1431 śakābda (A.D. 1510). At that time, as stated in *Caitanya-bhāgavata*, Antya-khaṇḍa, Chapter One, Acyutānanda was only three years old. The *Caitanya-bhāgavata* further states that the naked child, the son of Advaita Prabhu, immediately came and fell down at the lotus feet of Lord Śrī Caitanya Mahāprabhu. The Lord immediately took him on His lap, although he was not very clean, having dust all over his body. Lord Caitanya said, "My dear Acyuta, Advaita Ācārya is My father, and thus we are brothers."



Before Śrī Caitanya Mahāprabhu exhibited His spiritual forms during His residence at Navadvīpa, He asked Śrī Rāma Paṇḍita, Śrīvāsa Ṭhākura's brother, to go to Śāntipura and bring back Advaita Ācārya. Acyutānanda joined his father at that time. It is said, advaitera tanaya 'acyutānanda' nāma parama-bālaka, seho kānde avirāma. Acyutānanda also joined in crying in transcendental bliss. Again, when Lord Caitanya beat Advaita Ācārya for explaining *Śrīmad-Bhāgavatam* from an impersonalist viewpoint opposed to the principles of bhakti-yoga, Acyutānanda was also present. Therefore all these incidents must have occurred only two or three years before Lord Caitanya accepted the sannyāsa order. In the *Caitanya-bhāgavata*, Antya-khaṇḍa, Chapter One, it is stated that Acyutānanda, the son of Advaita Ācārya, offered his obeisances to the Lord. Therefore it should be concluded that from the very beginning of his life Acyutānanda was a great devotee of Lord Caitanya Mahāprabhu.



There is no information that Acyutānanda ever married, but he is described as the biggest branch of the Advaita Ācārya family. From a book named Śākhā-nirṇayāmṛta it is understood that Acyutānanda was a disciple of Gadādhara and that he took shelter of Lord Caitanya in Jagannātha Purī and engaged in devotional service. The *Caitanya-caritāmṛta*, *Ādi-līlā*, Chapter Ten, states that Acyutānanda, the son of Advaita Ācārya, lived in Jagannātha Purī, taking shelter of Lord Caitanya Mahāprabhu. Gadādhara Paṇḍita, in the last years of his life, also lived with Lord Caitanya Mahāprabhu at Jagannātha Purī. There is no doubt, therefore, that Acyutānanda was a disciple of Paṇḍita Gadādhara. In the accounts of Lord Caitanya Mahāprabhu's dancing in front of the car during the Ratha-yātrā festival, Acyutānanda's name is to be found many times. It is stated that in the party of Advaita Ācārya from Śāntipura, Acyutānanda was dancing and others were singing. At that time the boy was only six years old. The Gaura-gaṇoddeśa-dīpikā, compiled by Śrī Kavi-karṇapūra, has described Acyutānanda as a disciple of Gadādhara Paṇḍita and a great and dear devotee of Lord Caitanya Mahāprabhu. According to the opinion of some, he was an incarnation of Kārttikeya, the son of Lord Śiva, and according to others he was formerly the gopī named Acyutā. The Gaura-gaṇoddeśa-dīpikā has supported both these opinions. Another book, Narottama-vilāsa, compiled by Śrī Narahari dāsa, mentions Acyutānanda's presence during the festival at Khetari. According to Śrī Narahari dāsa, during the last days of his life Acyutānanda stayed in his house at Śāntipura, but during the presence of Lord Caitanya Mahāprabhu he lived at Jagannātha Purī with Gadādhara Paṇḍita.



Of the six sons of Advaita Ācārya, three-Acyutānanda, Kṛṣṇa Miśra and Gopāla dāsa-lived faithfully in the service of Caitanya Mahāprabhu. Since Acyutānanda did not accept a wife, he had no issue. The second son of Advaita Ācārya, Kṛṣṇa Miśra, had two sons, Raghunātha Cakravartī and Dola-govinda. The descendants of Raghunātha still live in Śāntipura in the neighborhoods of Madana-gopāla-pāḍa, Gaṇakara, Mṛjāpura and Kumārakhāli. Dola-govinda had three sons, namely, Cāṅda, Kandarpa and Gopīnātha. The descendants of Kandarpa live in Maldah in the village Jikābāḍī. Gopīnātha had three sons, Śrīvallabha, Prāṇavallabha and Keśava. The descendants of Śrīvallabha live in the villages known as Maśiyāḍārā (Mahiṣaḍerā), Dāmukadiyā and Caṇḍīpura. There is a genealogical table for the family of Śrī Vallabha beginning from his eldest son, Gaṅgā-nārāyaṇa. The descendants of Śrī Vallabha's youngest son, Rāmagopāla, still live in Dāmukadiyā, Caṇḍīpura, Śolamāri, and so on. The descendants of Prāṇavallabha and Keśava live in Uthalī. The son of Prāṇavallabha was Ratneśvara, and his son was Kṛṣṇarāma, whose youngest son was Lakṣmī-nārāyaṇa. His son was Navakiśora, and Navakiśora's second son was Rāmamohana, whose eldest son was Jagabandhu and whose third son, Vīracandra, accepted the sannyāsa order and established a Deity of Lord Caitanya Mahāprabhu in Katwa. These two sons of Rāmamohana were known as Baḍa Prabhu and Choṭa Prabhu, and they inaugurated the circumambulation of Navadvīpa-dhāma. One may refer to the Vaiṣṇava-mañjuṣā for the complete genealogical table of Advaita Prabhu in the line of Kṛṣṇa Miśra.





TEXT 18





kṛṣṇa-miśra-nāma āra ācārya-tanaya



caitanya-gosāñi baise yāṅhāra hṛdaya



SYNONYMS



*kṛṣṇa-miśra*-of the name Kṛṣṇa Miśra; *nāma*-name; *āra*-and; *ācārya-tanaya*-the son of Advaita Ācārya; *caitanya-gosāñi*-Lord Caitanya Mahāprabhu; *baise*-sits; *yāṅhāra*-in whose; *hṛdaya*-heart.



TRANSLATION



Kṛṣṇa Miśra was a son of Advaita Ācārya. Lord Caitanya Mahāprabhu always sat in his heart.





TEXT 19





śrī-gopāla-nāme āra ācāryera suta



tāṅhāra caritra, śuna, atyanta adbhuta



SYNONYMS



*śrī-gopāla*-of the name Śrī Gopāla; *nāme*-by the name; *āra*-another; *ācāryera*-of Advaita Ācārya; *suta*-son; *tāṅhāra*-his; *caritra*-character; *śuna*-hear; *atyanta*-very; *adbhuta*-wonderful.



TRANSLATION



Śrī Gopāla was another son of Śrī Advaita Ācārya Prabhu. Now just hear about his characteristics, for they are all very wonderful.



PURPORT



Śrī Gopāla was one of the three devoted sons of Advaita Ācārya. He is described in the *Madhya-līlā* of *Caitanya-caritāmṛta*, Chapter Twelve, texts 143 through 149.





TEXT 20





guṇḍicā-mandire mahāprabhura sammukhe



kīrtane nartana kare baḍa prema-sukhe



SYNONYMS



*guṇḍicā-mandire*-in the Guṇḍicā-mandira in Jagannātha Purī; *mahāprabhura*-of Lord Caitanya Mahāprabhu; *sammukhe*-in front; *kīrtane*-in saṅkīrtana; *nartana*-dancing; *kare*-does; *baḍa*-very; *prema-sukhe*-in transcendental bliss.



TRANSLATION



When Lord Caitanya personally cleansed the Guṇḍicā-mandira in Jagannātha Purī, Gopāla danced in front of the Lord with great love and happiness.



PURPORT



The Guṇḍicā-mandira is situated in Jagannātha Purī, and every year Jagannātha, Balabhadra and Subhadrā come there from the Jagannātha temple to stay for eight days. When Lord Caitanya Mahāprabhu lived at Jagannātha Purī, every year He personally cleansed this temple with His principal devotees. The Guṇḍicā-mārjana chapter of *Caitanya-caritāmṛta* (Madhya 12) describes this vividly.





TEXT 21





nānā-bhāvodgama dehe adbhuta nartana



dui gosāñi 'hari' bale, ānandita mana



SYNONYMS



*nānā*-various; *bhāva*-udgama-ecstatic symptoms; *dehe*-in the body; *adbhuta*-wonderful; *nartana*-dancing; *dui gosāñi*-the two gosāñis (Caitanya Mahāprabhu and Advaita Prabhu); *hari bale*-chanted Hare Kṛṣṇa; *ānandita*-pleased; *mana*-mind.



TRANSLATION



While Lord Caitanya Mahāprabhu and Advaita Prabhu chanted the Hare Kṛṣṇa mantra and danced, there were various ecstatic symptoms in Their bodies, and Their minds were very pleased.





TEXT 22





nācite nācite gopāla ha-ila mūrcchita



bhūmete paḍila, dehe nāhika saṁvita



SYNONYMS



*nācite*-while dancing; *nācite*-while dancing; *gopāla*-the son of Advaita Prabhu; *ha*-ila-became; *mūrcchita*-unconscious; *bhūmete*-on the ground; *paḍila*-fell down; *dehe*-in the body; *nāhika*-there was no; *saṁvita*-knowledge (consciousness).



TRANSLATION



While all of them danced, Gopāla, dancing and dancing, fainted and fell to the ground unconscious.





TEXT 23





duḥkhita ha-ilā ācārya putra kole lañā



rakṣā kare nṛsiṁhera mantra paḍiyā



SYNONYMS



*duḥkhita*-unhappy; *ha*-ilā-became; *ācārya*-Advaita Prabhu; *putra*-His son; *kole*-on the lap; *lañā*-taking; *rakṣā*-protection; *kare*-does; *nṛsiṁhera*-of Lord Nṛsiṁha; *mantra*-the hymn; *paḍiyā*-by chanting.



TRANSLATION



Advaita Ācārya Prabhu became very unhappy. Taking His son on His lap, He began to chant the Nṛsiṁha mantra for his protection.





TEXT 24





nānā mantra paḍena ācārya, nā haya cetana



ācāryera duḥkhe vaiṣṇava karena krandana



SYNONYMS



*nānā*-various; *mantra*-hymns; *paḍena*-chants; *ācārya*-Advaita Ācārya; *nā*-not; *haya*-became; *cetana*-conscious; *ācāryera*-of Advaita Ācārya; *duḥkhe*-in unhappiness; *vaiṣṇava*-all the Vaiṣṇavas; *karena*-do; *krandana*-cry.



TRANSLATION



Advaita Ācārya chanted various mantras, but Gopāla did not come to consciousness. Thus all the Vaiṣṇavas present cried in sorrow at His plight.





TEXT 25





tabe mahāprabhu, tāṅra hṛde hasta dhari'



'uṭhaha, gopāla,' kaila bala 'hari' 'hari'



SYNONYMS



*tabe*-at that time; *mahāprabhu*-Lord Caitanya Mahāprabhu; *tāṅra*-His; *hṛde*-on the heart; *hasta*-hand; *dhari'*-keeping; *uṭhaha*-get up; *gopāla*-My dear Gopāla; *kaila*-did say; *bala*-chant; *hari hari*-the holy name of the Lord.



TRANSLATION



Lord Caitanya Mahāprabhu then put His hand on the chest of Gopāla and told him, "My dear Gopāla, get up and chant the holy name of the Lord!"





TEXT 26





uṭhila gopāla prabhura sparśa-dhvani śuni'



ānandita hañā sabe kare hari-dhvani



SYNONYMS



*uṭhila*-got up; *gopāla*-of the name Gopāla; *prabhura*-of the Lord; *sparśa*-touch; *dhvani*-sound; *śuni'*-hearing; *ānandita*-jubilant; *hañā*-becoming; *sabe*-all; *kare*-did; *hari*-dhvani-chanting of the Hare Kṛṣṇa mahā-mantra.



TRANSLATION



When he heard this sound and felt the touch of the Lord, Gopāla immediately got up, and all the Vaiṣṇavas chanted the Hare Kṛṣṇa mahā-mantra in jubilation.





TEXT 27





ācāryera āra putra--śrī-balarāma



āra putra--'svarūpa'-śākhā, 'jagadīśa' nāma



SYNONYMS



*ācāryera*-of Śrīla Advaita Ācārya; *āra*-another; *putra*-son; *śrī-balarāma*-of the name Śrī Balarāma; *āra putra*-another son; *svarūpa*-of the name Svarūpa; *śākhā*-branch; *jagadīśa nāma*-of the name Jagadīśa.



TRANSLATION



The other sons of Advaita Ācārya were Śrī Balarāma, Svarūpa and Jagadīśa.



PURPORT



The Sanskrit book Advaita-carita states that Balarāma, Svarūpa and Jagadīśa were the fourth, fifth and sixth sons of Advaita Ācārya. Therefore Śrī Advaita Ācārya had six sons. Balarāma, Svarūpa and Jagadīśa, being smārtas, or Māyāvādīs, were rejected by Vaiṣṇava society. Sometimes Māyāvādīs pose themselves as Vaiṣṇavas, or worshipers of Lord Viṣṇu, but actually they do not believe in Lord Viṣṇu as the Supreme Personality of Godhead, for they consider demigods like Lord Śiva, Durgā, the sun-god and Gaṇeśa equal to Him. They are generally known as pañcopāsaka-smārtas, and one should not count them among the Vaiṣṇavas.





Balarāma had three wives and nine sons. The youngest son of his first wife was known as Madhusūdana Gosvāmī. He took the title Bhaṭṭācārya and accepted the path of the smārta or Māyāvāda philosophy. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura notes that the son of Gosvāmī Bhaṭṭācārya, Śrī Rādhāramaṇa Gosvāmī Bhaṭṭācārya, refused the title gosvāmī because it is generally meant for sannyāsīs, those who have taken the renounced order of life. One who is still in family life should not misuse the title gosvāmī. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura did not recognize the caste gosvāmīs because they were not in the line of the six Gosvāmīs in the renounced order who were direct disciples of Lord Caitanya Mahāprabhu-namely, Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Śrīla Bhaṭṭa Raghunātha Gosvāmī, Śrī Gopāla Bhaṭṭa Gosvāmī, Śrī Jīva Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura said that the gṛhastha āśrama, or the status of family life, is a sort of concession for sense gratification. Therefore a gṛhastha should not falsely adopt the title gosvāmī. The ISKCON movement has never conferred the title gosvāmī upon a householder. Although all the sannyāsīs we have initiated in ISKCON are young, we have awarded them the titles of the renounced order of life, svāmī and gosvāmī, because they have completely dedicated their lives to preach the cult of Śrī Caitanya Mahāprabhu. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura mentions that not only do the householder caste gosvāmīs disrespect the title gosvāmī, but also, following the principles of the smārta Raghunandana, they exhibit great foolishness by burning a straw image of Advaita Ācārya in a śrāddha ceremony, thus acting as Rākṣasas and disrespecting the cause of *Hari-bhakti-vilāsa*, which is the guide for Vaiṣṇavas. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that sometimes these smārta caste gosvāmīs write books on Vaiṣṇava philosophy or commentaries on the original scriptures, but a pure devotee should cautiously avoid reading them.





TEXT 28





'kamalākānta viśvāsa'-nāma ācārya-kiṅkara



ācārya-vyavahāra saba--tāṅhāra gocara



SYNONYMS



*kamalākānta viśvāsa*-of the name Kamalākānta Viśvāsa; *nāma*-name; *ācārya*-kiṅkara-servant of Advaita Ācārya; *ācārya-vyavahāra*-the dealings of Advaita Ācārya; *saba*-all; *tāṅhāra*-his; *gocara*-with in the knowledge.



TRANSLATION



Advaita Ācārya's very confidential servant named Kamalākānta Viśvāsa knew all the dealings of Advaita Ācārya.



PURPORT



The name Kamalānanda mentioned in the *Ādi-līlā* (10.149) and the name Kamalākānta mentioned in the *Madhya-līlā* (10.94) both refer to the same man. Kamalākānta, a very confidential servant of Lord Caitanya Mahāprabhu born in a brāhmaṇa family, engaged in the service of Śrī Advaita Ācārya as His secretary. When Paramānanda Purī went from Navadvīpa to Jagannātha Purī, he took Kamalākānta Viśvāsa with him, and they both went to see Lord Caitanya at Jagannātha Purī. It is mentioned in the *Madhya-līlā* (10.94) that one of the devotees of Lord Caitanya, the brāhmaṇa Kamalākānta, went with Paramānanda Purī to Jagannātha Purī.





TEXT 29





nīlācale teṅho eka patrikā likhiyā



pratāparudrera pāśa dila pāṭhāiyā



SYNONYMS



*nīlācale*-at Jagannātha Purī; *teṅho*-Kamalākānta; *eka*-one; *patrikā*-note; *likhiyā*-writing; *pratāparudrera*-Pratāparudra Mahārāja; *pāśa*-addressed to him; *dila pāṭhāiyā*-sent.



TRANSLATION



When Kamalākānta Viśvāsa was in Jagannātha Purī, he sent a note through someone to Mahārāja Pratāparudra.





TEXT 30





sei patrīra kathā ācārya nāhi jāne



kona pāke sei patrī āila prabhu-sthāne



SYNONYMS



*sei patrīra*-of that note; *kathā*-information; *ācārya*-Śrī Advaita Ācārya; *nāhi*-does not; *jāne*-know; *kona*-somehow or other; *pāke*-by means; *sei*-that; *patrī*-note; *āila*-came; *prabhu-sthāne*-in the hand of Lord Caitanya Mahāprabhu.



TRANSLATION



No one knew of that note, but somehow or other it reached the hands of Śrī Caitanya Mahāprabhu.





TEXT 31





se patrīte lekhā āche--ei ta' likhana



īśvaratve ācāryere kariyāche sthāpana



SYNONYMS



*se*-that; *patrīte*-in the note; *lekhā āche*-it is written; *ei ta'*-this; *likhana*-writing; *īśvaratve*-in the place of the Supreme Lord; *ācāryere*-unto Advaita Ācārya; *kariyāche*-established; *sthāpana*-situation.



TRANSLATION



That note established Advaita Ācārya as an incarnation of the Supreme Personality of Godhead.





TEXT 32





kintu tāṅra daive kichu ha-iyāche ṛṇa



ṛṇa śodhibāre cāhi taṅkā śata-tina



SYNONYMS



*kintu*-but; *tāṅra*-His; *daive*-in due course of time; *kichu*-some; *ha*-iyāche-there was; *ṛṇa*-debt; *ṛṇa*-debt; *śodhibāre*-to liquidate; *cāhi*-I want; *taṅkā*-rupees; *śata*-tina-about three hundred.



TRANSLATION



But it also mentioned that Advaita Ācārya had recently incurred a debt of about three hundred rupees that Kamalākānta Viśvāsa wanted to liquidate.





TEXT 33





patra paḍiyā prabhura mane haila duḥkha



bāhire hāsiyā kichu bale candra-mukha



SYNONYMS



*patra*-note; *paḍiyā*-reading; *prabhura*-of Lord Caitanya Mahāprabhu; *mane*-in the mind; *haila*-became; *duḥkha*-unhappiness; *bāhire*-externally; *hāsiyā*-smiling; *kichu*-something; *bale*-says; *candra-mukha*-the moon-faced.



TRANSLATION



Lord Caitanya Mahāprabhu became unhappy upon reading the note, although His face still shone as brightly as the moon. Thus, smiling, He spoke as follows.





TEXT 34





ācāryere sthāpiyāche kariyā īśvara



ithe doṣa nāhi, ācārya--daivata īśvara



SYNONYMS



*ācāryere*-unto Śrī Advaita Ācārya; *sthāpiyāche*-he established; *kariyā*-mentioning; *īśvara*-as the Supreme Personality of Godhead; *ithe*-in this; *doṣa*-fault; *nāhi*-there is not; *ācārya*-Advaita Ācārya; *daivata īśvara*-He is actually the Supreme Personality of Godhead.



TRANSLATION



"He has established Advaita Ācārya as an incarnation of the Supreme Personality of Godhead. There is nothing wrong in this, for He is indeed the Lord Himself.





TEXT 35





īśvarera dainya kari' kariyāche bhikṣā



ataeva daṇḍa kari' karāiba śiksā



SYNONYMS



*īśvarera*-of the Supreme Personality of Godhead; *dainya*-poverty; *kari'*-establishing; *kariyāche*-has done; *bhikṣā*-begging; *ataeva*-therefore; *danda*-punishment; *kari'*-giving him; *karāiba*-shall cause; *śikṣā*-instruction.



TRANSLATION



"But he has made the incarnation of Godhead a poverty-stricken beggar. Therefore I shall punish him for his correction."



PURPORT



To describe a man as an incarnation of God, or Nārāyaṇa, and at the same time present him as poverty-stricken is contradictory, and it is the greatest offense. The Māyāvādī philosophers, engaged in the missionary work of spoiling the Vedic culture by preaching that everyone is God, describe a poverty-stricken man as daridra-nārāyaṇa, or "poor Nārāyaṇa." Lord Caitanya Mahāprabhu never accepted such foolish and unauthorized ideas. He strictly warned, māyāvādi-bhāṣya śunile haya sarva-nāśa: "Anyone who follows the principles of Māyāvāda philosophy is certainly doomed." Such a fool needs to be reformed by punishment.





Although it is contradictory to say that the Supreme Personality of Godhead or His incarnation is poverty-stricken, we find in the revealed scriptures that when the Lord incarnated as Vāmana, He begged some land from Mahārāja Bali. Everyone knows, however, that Vāmanadeva was not at all poverty-stricken. His begging from Mahārāja Bali was a device to favor him. When Mahārāja Bali actually gave the land, Vāmanadeva exhibited His all-powerful position by covering the three worlds with three steps. One should not accept the so-called daridra-nārāyaṇas as incarnations because they are completely unable to show the opulence of the genuine incarnations of God.





TEXT 36





govindere ājñā dila,--"iṅhā āji haite



bāuliyā viśvāse ethā nā dibe āsite"



SYNONYMS



*govindere*-unto Govinda; *ājñā dila*-ordered; *iṅhā*-to this place; *āji*-today; *haite*-from; *bāuliyā*-the Māyāvādī; *viśvāse*-unto Kamalākānta Viśvāsa; *ethā*-here; *nā*-do not; *dibe*-allow; *āsite*-to come.



TRANSLATION



The Lord ordered Govinda, "From today on, do not allow that bāuliyā Kamalākānta Viśvāsa to come here."



PURPORT



The bāuliyās, or bāulas, are one of thirteen unauthorized sects that pass as followers of Caitanya Mahāprabhu. The Lord ordered Govinda, His personal assistant, not to allow Kamalākānta Viśvāsa to come in His presence because he had become a bāuliyā. Thus although the bāula-sampradāya, āula-sampradāya and sahajiyā-sampradāya, as well as the smārtas, jāta-gosāñis, atibāḍis, cūḍādhārīs and gaurāṅga-nāgarīs, claim to belong to the disciplic succession of Caitanya Mahāprabhu, the Lord actually rejected them.





TEXT 37





daṇḍa śuni' 'viśvāsa' ha-ila parama duḥkhita



śuniyā prabhura daṇḍa ācārya harṣita



SYNONYMS



*daṇḍa*-punishment; *śuni'*-hearing; *viśvāsa*-Kamalākānta Viśvāsa; *ha*-ila-became; *parama*-very; *duḥkhita*-unhappy; *śuniyā*-hearing; *prabhura*-of Lord Caitanya Mahāprabhu; *daṇḍa*-punishment; *ācārya*-Śrī Advaita Ācārya Prabhu; *harṣita*-very much pleased.



TRANSLATION



When Kamalākānta Viśvāsa heard about this punishment by Śrī Caitanya Mahāprabhu, he was very unhappy, but when Advaita Prabhu heard about it, He was greatly pleased.



PURPORT



In *Bhagavad-gītā* the Lord says, samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ: "I envy no one, nor am I partial to anyone. I am equal to all." (Bg. 9.29) The Supreme Personality of Godhead being equal to everyone, no one can be His enemy, nor can anyone be His friend. Since everyone is a part or son of the Supreme Personality of Godhead, the Lord cannot partially regard someone as a friend and someone as an enemy. Thus when Lord Caitanya Mahāprabhu punished Kamalākānta Viśvāsa by no longer allowing him to come in His presence, although the punishment was actually very hard on him, Śrī Advaita Prabhu, understanding the inner meaning of such punishment, was happy because He appreciated that the Lord had actually favored Kamalākānta Viśvāsa. Therefore He was not at all unhappy. Devotees should always be happy with all the dealings of their master, the Supreme Personality of Godhead. A devotee may be put into difficulty or opulence, but he should accept both as gifts of the Supreme personality of Godhead and jubilantly engage in the service of the Lord in all circumstances.





TEXT 38





viśvāsere kahe,--tumi baḍa bhāgyavān



tomāre karila daṇḍa prabhu bhagavān



SYNONYMS



*viśvāsere*-unto Kamalākānta Viśvāsa; *kahe*-said; *tumi*-you; *baḍa*-very; *bhāgyavān*-fortunate; *tomāre*-unto you; *karila*-did; *daṇḍa*-punishment; *prabhu*-the Lord; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



Seeing Kamalākānta Viśvāsa unhappy, Advaita Ācārya Prabhu told him, "You are greatly fortunate to have been punished by the Supreme Lord, the Personality of Godhead, Lord Caitanya Mahāprabhu.



PURPORT



This is an authoritative judgment by Śrī Advaita Prabhu. He clearly advises that one should not be unhappy when reverses come upon him by the order of the Supreme Personality of Godhead. A devotee should always be happy to receive the fortune awarded him by the Supreme Lord, which seems pleasant or unpleasant according to one's judgment.





TEXT 39





pūrve mahāprabhu more karena sammāna



duḥkha pāi' mane āmi kailuṅ anumāna



SYNONYMS



*pūrve*-previously; *mahāprabhu*-Lord Caitanya Mahāprabhu; *more*-unto Me; *karena*-does; *sammāna*-respect; *duḥkha*-unhappy; *pāi'*-becoming; *mane*-in the mind; *āmi*-I; *kailuṅ*-made; *anumāna*-a plan.



TRANSLATION



"Formerly Lord Caitanya Mahāprabhu always respected Me as His senior, but I did not like such respect. Therefore, My mind being afflicted by unhappiness, I made a plan.





TEXT 40





mukti--śreṣṭha kari' kainu vāśiṣṭha vyākhyāna



kruddha hañā prabhu more kaila apamāna



SYNONYMS



*mukti*-liberation; *śreṣṭha*-the topmost; *kari'*-accepting; *kainu*-I did; *vāśiṣṭha*-the book known as Yoga-vāśiṣṭha; *vyākhyāna*-explanation; *kruddha*-angry; *hañā*-becoming; *prabhu*-the Lord; *more*-unto Me; *kaila*-did; *apamāna*-disrespect.



TRANSLATION



"Thus I expounded the Yoga-vāśiṣṭha, which considers liberation the ultimate goal of life. For this the Lord became angry at Me and treated Me with apparent disrespect.



PURPORT



There is a book of the name Yoga-vāśiṣṭha that Māyāvādīs greatly favor because it is full of impersonal misunderstandings regarding the Supreme Personality of Godhead, with no touch of Vaiṣṇavism. Factually, all Vaiṣṇavas should avoid such a book, but Advaita Ācārya Prabhu, wanting punishment from the Lord, began to support the impersonal statements of the Yoga-vāśiṣṭha. Thus Lord Caitanya Mahāprabhu became extremely angry at Him and seemingly treated Him disrespectfully.





TEXT 41





daṇḍa pāñā haila mora parama ānanda



ye daṇḍa pāila bhāgyavān śrī-mukunda



SYNONYMS



*daṇḍa pāñā*-receiving the punishment; *haila*-became; *mora*-My; *parama*-very great; *ānanda*-happiness; *ye daṇḍa*-the punishment; *pāila*-got; *bhāgyavān*-the most fortunate; *śrī-mukunda*-of the name Śrī Mukunda.



TRANSLATION



"When chastised by Lord Caitanya, I was very happy to receive a punishment similar to that awarded Śrī Mukunda.



PURPORT



Śrī Mukunda, a great friend and associate of Lord Caitanya Mahāprabhu, used to visit many places where people were against the Vaiṣṇava cult. When Lord Caitanya Mahāprabhu came to know of this, He punished Mukunda, forbidding him to see Him again. Although Caitanya Mahāprabhu was soft like a flower, He was also strict like a thunderbolt, and everyone was afraid to allow Mukunda to come again into the presence of Śrī Caitanya Mahāprabhu. Mukunda, therefore, being very sorry, asked his other friends whether he would one day be allowed to see Lord Caitanya Mahāprabhu. When the devotees brought this inquiry to Lord Caitanya, the Lord replied, "Mukunda will get permission to see Me after many millions of years." When they gave this information to Mukunda, he danced with jubilation, and when Lord Caitanya Mahāprabhu heard that Mukunda was so patiently waiting to meet Him after millions of years, He immediately asked him to return. There is a statement about this punishment of Mukunda in the *Caitanya-bhāgavata*, *Madhya-līlā*, Tenth Chapter.





TEXT 42





ye daṇḍa pāila śrī-śacī bhāgyavatī



se daṇḍa prasāda anya loka pābe kati



SYNONYMS



*ye daṇḍa*-the punishment; *pāila*-got; *śrī-śacī bhāgyavatī*-the most fortunate mother Śacīdevī; *se daṇḍa*-the same punishment; *prasāda*-favor; *anya*-other; *loka*-person; *pābe*-can get; *kati*-how.



TRANSLATION



"A similar punishment was awarded to mother Śacīdevī. Who could be more fortunate than she to receive such punishment?"



PURPORT



Mother Śacīdevī was similarly punished, as mentioned in the *Caitanya-bhāgavata*, *Madhya-līlā*, Chapter Twenty-two. Mother Śacīdevī, apparently showing her feminine nature, accused Advaita Prabhu of encouraging her son to become a sannyāsī. Caitanya Mahāprabhu, taking this accusation as an offense, asked Śacīdevī to touch the lotus feet of Advaita Ācārya to mitigate the offense she had supposedly committed.





TEXT 43





eta kahi' ācārya tāṅre kariyā āśvāsa



ānandita ha-iyā āila mahāprabhu-pāśa



SYNONYMS



*eta kahi'*-speaking thus; *ācārya*-Śrī Advaita Ācārya Prabhu; *tāṅre*-unto Kamalākānta Viśvāsa; *kariyā*-doing; *āśvāsa*-pacification; *ānandita*-happy; *ha*-iyā-becoming; *āila*-went; *mahāprabhu-pāśa*-to the place of Lord Caitanya Mahāprabhu.



TRANSLATION



After pacifying Kamalākānta Viśvāsa in this way, Śrī Advaita Ācārya Prabhu went to see Caitanya Mahāprabhu.





TEXT 44





prabhuke kahena--tomāra nā bujhi e līlā



āmā haite prasāda-pātra karilā kamalā



SYNONYMS



*prabhuke*-unto the Lord; *kahena*-says; *tomāra*-Your; *nā*-do not; *bujhi*-I understand; *e*-these; *līlā*-pastimes; *āmā*-Myself; *haite*-more than; *prasāda*-pātra-object of favor; *karilā*-You did; *kamalā*-unto Kamalākānta Viśvāsa.



TRANSLATION



Śrī Advaita Ācārya told Lord Caitanya, "l cannot understand Your transcendental pastimes. You have shown more favor to Kamalākānta than You generally show to Me.





TEXT 45





āmāreha kabhu yei nā haya prasāda



tomāra caraṇe āmi ki kainu aparādha



SYNONYMS



*āmāreha*-even upon Me; *kabhu*-at any time; *yei*-that; *nā*-never; *haya*-becomes; *prasāda*-favor; *tomāra caraṇe*-at Your lotus feet; *āmi*-I; *ki*-what; *kainu*-have done; *aparādha*-offense.



TRANSLATION



"The favor You have shown Kamalākānta is so great that even to Me You have never shown such favor. What offense have I committed at Your lotus feet so as not to be shown such favor?"



PURPORT



This is a reference to Lord Caitanya Mahāprabhu's former punishment of Advaita Ācārya. When Advaita Ācārya Prabhu was reading Yoga-vāśiṣṭha, Lord Caitanya Mahāprabhu beat Him, but He never told Him not to come in His presence. But Kamalākānta was punished with the order never to come in the Lord's presence. Therefore Śrī Advaita Ācārya Prabhu wanted to impress upon Caitanya Mahāprabhu that He had shown more favor to Kamalākānta Viśvāsa because He had prohibited Kamalākānta from seeing Him, whereas He had not done so to Advaita Ācārya. Therefore the favor shown Kamalākānta Viśvāsa was greater than that shown Advaita Ācārya.





TEXT 46





eta śuni' mahāprabhu hāsite lāgilā



bolāiyā kamalākānte prasanna ha-ilā



SYNONYMS



*eta śuni'*-thus hearing; *mahāprabhu*-Lord Caitanya Mahāprabhu; *hāsite*-to laugh; *lāgilā*-began; *bolāiyā*-calling; *kamalākānte*-unto Kamalākānta; *prasanna*-satisfied; *ha*-ilā-became.



TRANSLATION



Hearing this, Lord Caitanya Mahāprabhu laughed with satisfaction and immediately called Kamalākānta Viśvāsa.





TEXT 47





ācārya kahe, ihāke kene dile daraśana



dui prakārete kare more viḍambana



SYNONYMS



*ācārya kahe*-Śrī Advaita Ācārya said; *ihāke*-unto him; *kene*-why; *dile*-You gave; *daraśana*-audience; *dui*-two; *prakārete*-in ways; *kare*-does; *more*-unto Me; *viḍambana*-cheating.



TRANSLATION



Advaita Ācārya then said to Caitanya Mahāprabhu, "Why have You called back this man and allowed him to see You? He has cheated Me in two ways."





TEXT 48





śuniyā prabhura mana prasanna ha-ila



duṅhāra antara-kathā duṅhe se jānila



SYNONYMS



*śuniyā*-hearing this; *prabhura*-of Caitanya Mahāprabhu; *mana*-mind; *prasanna*-satisfaction; *ha*-ila-felt; *duṅhāra*-of both of Them; *antara*-kathā-confidential talks; *duṅhe*-both of Them; *se*-that; *jānila*-could understand.



TRANSLATION



When Caitanya Mahāprabhu heard this, His mind was satisfied. Only They could understand each other's minds.





TEXT 49





prabhu kahe--bāuliyā, aiche kāhe kara



ācāryera lajjā-dharma-hāni se ācara



SYNONYMS



*prabhu kahe*-the Lord said; *bāuliyā*-one who does not know what is right; *aiche*-in that way; *kāhe*-why; *kara*-do; *ācāryera*-of Śrī Advaita Ācārya; *lajjā*-privacy; *dharma*-religion; *hāni*-loss; *se*-that; *ācara*-you act.



TRANSLATION



Lord Caitanya Mahāprabhu instructed Kamalākānta, "You are a bāuliyā, one who does not know things as they are. Why do you act in this way? Why do you invade the privacy of Advaita Ācārya and damage His religious principles?



PURPORT



Kamalākānta Viśvāsa, out of his ignorance, asked the King of Jagannātha Purī, Mahārāja Pratāparudra, to liquidate the three-hundred-rupee debt of Advaita Ācārya, but at the same time he established Advaita Ācārya as an incarnation of the Supreme Personality of Godhead. This is contradictory. An incarnation of the Supreme Godhead cannot be indebted to anyone in this material world. Caitanya Mahāprabhu is never satisfied by such a contradiction, which is technically called rasābhāsa, or overlapping of one humor (rasa) with another. This is the same type of idea as the contradiction that Nārāyaṇa is poverty-stricken (daridra-nārāyaṇa).





TEXT 50





pratigraha kabhu nā karibe rāja-dhana



viṣayīra anna khāile duṣṭa haya mana



SYNONYMS



*pratigraha*-acceptance of alms; *kabhu*-at any time; *nā*-not; *karibe*-should do; *rāja*-dhana-charity by kings; *viṣayīra*-of men who are materialistic; *anna*-food; *khāile*-by eating; *duṣṭa*-polluted; *haya*-becomes; *mana*-mind.



TRANSLATION



"Advaita Ācārya, My spiritual master, should never accept charity from rich men or kings because if a spiritual master accepts money or grains from such materialists his mind becomes polluted.



PURPORT



It is very risky to accept money or food from materialistic persons, for such acceptance pollutes the mind of the charity's recipient. According to the Vedic system, one should give charity to sannyāsīs and brāhmaṇas because one who thus gives charity becomes free from sinful activities. Formerly, therefore, brāhmaṇas would not accept charity from a person unless he were very pious. Lord Caitanya Mahāprabhu gave this instruction for all spiritual masters. Materialistic persons who are not inclined to give up their sinful activities like illicit sex, intoxication, gambling and meat-eating sometimes want to become our disciples, but, unlike professional spiritual masters who accept disciples regardless of their condition, Vaiṣṇavas do not accept such cheap disciples. One must at least agree to abide by the rules and regulations for a disciple before a Vaiṣṇava ācārya can accept him. In fact, a Vaiṣṇava should not even accept charity or food from persons who do not follow the rules and regulations of the Vaiṣṇava principles.





TEXT 51





mana duṣṭa ha-ile nahe kṛṣṇera smaraṇa



kṛṣṇa-smṛti vinu haya niṣphala jīvana



SYNONYMS



*mana*-mind; *duṣṭa*-polluted; *ha*-ile-becoming; *nahe*-is not possible; *kṛṣṇera*-of Lord Kṛṣṇa; *smaraṇa*-remembrance; *kṛṣṇa*-smṛti-remembrance of Lord Kṛṣṇa; *vinu*-without; *haya*-becomes; *niṣphala*-without any result; *jīvana*-life.



TRANSLATION



"When one's mind is polluted, it is very difficult to remember Kṛṣṇa; and when remembrance of Lord Kṛṣṇa is hampered, one's life is unproductive.



PURPORT



A devotee should always be alert, keeping his mind in a sanguine state so that he can always remember Lord Śrī Kṛṣṇa. The śāstras state, smartavyaḥ satataṁ viṣṇuḥ: in devotional life one should always remember Lord Viṣṇu. Śrīla Śukadeva Gosvāmī also advised Mahārāja Parīkṣit, smartavyo nityaśaḥ. In the Second Canto, First Chapter, of *Śrīmad-Bhāgavatam*, Śukadeva Gosvāmī advised Parīkṣit Mahārāja:





tasmād bhārata sarvātmā

bhagavān īśvaro hariḥ

śrotavyaḥ kīrtitavyaś ca

smartavyaś cecchatābhayam



"O descendant of King Bharata, one who desires to be free from all miseries must hear, glorify and also remember the Supreme Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries." (Bhāg. 2.1.5) This is the summary of all the activities of a Vaiṣṇava, and the same instruction is repeated here (kṛṣṇa-smṛti vinu haya niṣphala jīvana). Śrīla Rūpa Gosvāmī states in *Bhakti-rasāmṛta-sindhu*, avyartha-kālatvam: A Vaiṣṇava must be very alert not to waste even a second of his valuable lifetime. This is a symptom of a Vaiṣṇava. But association with pounds-and-shillings men, or viṣayīs, materialists who are simply interested in sense gratification, pollutes one's mind and hampers such continuous remembrance of Lord Kṛṣṇa. Śrī Caitanya Mahāprabhu therefore advised, asat-saṅga-tyāga--ei vaiṣṇava-ācāra: a Vaiṣṇava should behave in such a way as to never associate with nondevotees or materialists (Cc. Madhya 22.87). One can avoid such association simply by always remembering Kṛṣṇa within his heart.





TEXT 52





loka-lajjā haya, dharma-kīrti haya hāni



aiche karma nā kariha kabhu ihā jāni'



SYNONYMS



*loka*-lajjā-unpopularity; *haya*-becomes; *dharma*-religion; *kīrti*-reputation; *haya*-becomes; *hāni*-damaged; *aiche*-such; *karma*-work; *nā*-do not; *kariha*-execute; *kabhu*-ever; *ihā*-this; *jāni'*-knowing.



TRANSLATION



"Thus one becomes unpopular in the eyes of the people in general, for this damages his religiosity and fame. A Vaiṣṇava, especially one who acts as a spiritual master, must not act in such a way. One should always be conscious of this fact."





TEXT 53





ei śikṣā sabākāre, sabe mane kaila



ācārya-gosāñi mane ānanda pāila



SYNONYMS



*ei*-this; *śikṣā*-instruction; *sabākāre*-for all; *sabe*-all present; *mane*-in the mind; *kaila*-took it; *ācārya*-gosāñi-Advaita Ācārya; *mane*-within the mind; *ānanda*-pleasure; *pāila*-felt.



TRANSLATION



When Caitanya Mahāprabhu gave this instruction to Kamalākānta, all present considered it to be meant for everyone. Thus Advaita Ācārya was greatly pleased.





TEXT 54





ācāryera abhiprāya prabhu-mātra bujhe



prabhura gambhīra vākya ācārya samujhe



SYNONYMS



*ācāryera*-of Advaita Ācārya; *abhiprāya*-intention; *prabhu*-mātra-only Lord Caitanya Mahāprabhu; *bujhe*-can understand; *prabhura*-of Lord Caitanya Mahāprabhu; *gambhīra*-grave; *vākya*-instruction; *ācārya*-Advaita Ācārya; *samujhe*-can understand.

TRANSLATION



Only Lord Caitanya Mahāprabhu could understand the intentions of Advaita Ācārya, and Advaita Ācārya appreciated the grave instruction of Lord Caitanya Mahāprabhu.





TEXT 55





ei ta' prastāve āche bahuta vicāra



grantha-bāhulya-bhaye nāri likhibāra



SYNONYMS



*ei ta'*-in this; *prastāve*-statement; *āche*-there are; *bahuta*-many; *vicāra*-considerations; *grantha*-of the book; *bāhulya*-of the expansion; *bhaye*-out of fear; *nāri*-I do not; *likhibāra*-write.



TRANSLATION



In this statement there are many confidential considerations. I do not write of them all, fearing an unnecessary increase in the volume of the book.





TEXT 56





śrī-yadunandanācārya--advaitera śākhā



tāṅra śākhā-upaśākhāra nāhi haya lekhā



SYNONYMS



*śrī-yadunandana-ācārya*-of the name Śrī Yadunandana Ācārya; *advaitera*-of Advaita Ācārya; *śākhā*-branch; *tāṅra*-his; *śākhā*-branches; *upaśākhāra*-subbranches; *nāhi*-not; *haya*-there is; *lekhā*-writing.



TRANSLATION



The fifth branch of Advaita Ācārya was Śrī Yadunandana Ācārya, who had so many branches and subbranches that it is impossible to write of them.



PURPORT



Yadunandana Ācārya was the official initiator spiritual master of Raghunātha dāsa Gosvāmī. In other words, when Raghunātha dāsa Gosvāmī was a householder, Yadunandana Ācārya initiated him at home. Later Raghunātha dāsa Gosvāmī took shelter of Śrī Caitanya Mahāprabhu at Jagannātha Purī.





TEXT 57





vāsudeva dattera teṅho kṛpāra bhājana



sarva-bhāve āśriyāche caitanya-caraṇa



SYNONYMS



*vāsudeva dattera*-of Vāsudeva Datta; *teṅho*-he was; *kṛpāra*-of the mercy; *bhājana*-competent to receive; *sarva-bhāve*-in all respects; *āśriyāche*-took shelter; *caitanya-caraṇa*-of the lotus feet of Lord Caitanya.



TRANSLATION



Śrī Yadunandana Ācārya was a student of Vāsudeva Datta, and he received all his mercy. Therefore he could accept Lord Caitanya's lotus feet, from all angles of vision, as the supreme shelter.



PURPORT



The Gaura-gaṇoddeśa-dīpikā, verse 140, describes that Vāsudeva Datta was formerly Madhuvrata, a singer in Vṛndāvana.





TEXT 58





bhāgavatācārya, āra viṣṇudāsācārya



cakrapāṇi ācārya, āra ananta ācārya



SYNONYMS



*bhāgavata-ācārya*-of the name Bhāgavata Ācārya; *āra*-and; *viṣṇudāsa-ācārya*-of the name Viṣṇudāsa Ācārya; *cakrapāṇi ācārya*-of the name Cakrapāṇi Ācārya; *āra*-and; *ananta ācārya*-of the name Ananta Ācārya.



TRANSLATION



Bhāgavata Ācārya, Viṣṇudāsa Ācārya, Cakrapāṇi Ācārya and Ananta Ācārya were the sixth, seventh, eighth and ninth branches of Advaita Ācārya.



PURPORT



In his Anubhāṣya Śrī Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda says that Bhāgavata Ācārya was formerly among the followers of Advaita Ācārya but was later counted among the followers of Gadādhara Paṇḍita. The sixth verse of Śākhā-nirṇayāmṛta, a book written by Yadunandana dāsa, states that Bhāgavata Ācārya compiled a famous book of the name Prema-taraṅgiṇī. According to the Gaura-gaṇoddeśa-dīpikā, verse 195, Bhāgavata Ācārya formerly lived in Vṛndāvana as Śveta-mañjarī. Viṣṇudāsa Ācārya was present during the Khetari-mahotsava. He went there with Acyutānanda, as stated in the Bhakti-ratnākara, Tenth Taraṅga. Ananta Ācārya was one of the eight principal gopīs. His former name was Sudevī. Although he was among Advaita Ācārya's followers, he later became an important devotee of Gadādhara Gosvāmī.





TEXT 59





nandinī, āra kāmadeva, caitanya-dāsa



durlabha viśvāsa, āra vanamāli-dāsa



SYNONYMS



*nandinī*-of the name Nandinī; *āra*-and; *kāmadeva*-of the name Kāmadeva; *caitanya-dāsa*-of the name Caitanya dāsa; *durlabha viśvāsa*-of the name Durlabha Viśvāsa; *āra*-and; *vanamāli-dāsa*-of the name Vanamālī dāsa.



TRANSLATION



Nandinī, Kāmadeva, Caitanya dāsa, Durlabha Viśvāsa and Vanamālī dāsa were the tenth, eleventh, twelfth, thirteenth and fourteenth branches of Śrī Advaita Ācārya.





TEXT 60





jagannātha kara, āra kara bhavanātha



hṛdayānanda sena, āra dāsa bholānātha



SYNONYMS



*jagannātha kara*-of the name Jagannātha Kara; *āra*-and; *kara bhavanātha*-of the name Bhavanātha Kara; *hṛdayānanda sena*-of the name Hṛdayānanda Sena; *āra*-and; *dāsa bholānātha*-of the name Bholānātha dāsa.



TRANSLATION



Jagannātha Kara, Bhavanātha Kara, Hṛdayānanda Sena and Bholānātha dāsa were the fifteenth, sixteenth, seventeenth and eighteenth branches of Advaita Ācārya.





TEXT 61





yādava-dāsa, vijaya-dāsa, dāsa janārdana



ananta-dāsa, kānu-paṇḍita, dāsa nārāyaṇa



SYNONYMS



*yādava-dāsa*-of the name Yādava dāsa; *vijaya-dāsa*-of the name Vijaya dāsa; *dāsa janārdana*-of the name Janārdana dāsa; *ananta-dāsa*-of the name Ananta dāsa; *kānu-paṇḍita*-of the name Kānu Paṇḍita; *dāsa nārāyaṇa*-of the name Nārāyaṇa dāsa.



TRANSLATION



Yādava dāsa, Vijaya dāsa, Janārdana dāsa, Ananta dāsa, Kānu Paṇḍita and Nārāyaṇa dāsa were the nineteenth, twentieth, twenty-first, twenty-second, twentythird and twenty-fourth branches of Advaita Ācārya.





TEXT 62





śrīvatsa paṇḍita, brahmacārī haridāsa



puruṣottama brahmacārī, āra kṛṣṇadāsa



SYNONYMS



*śrīvatsa paṇḍita*-of the name Śrīvatsa Paṇḍita; *brahmacārī haridāsa*-of the name Haridāsa Brahmacārī; *puruṣottama brahmacārī*-of the name Puruṣottama Brahmacārī; *āra*-and; *kṛṣṇadāsa*-of the name Kṛṣṇadāsa.



TRANSLATION



Śrīvatsa Paṇḍita, Haridāsa Brahmacārī, Puruṣottama Brahmacārī and Kṛṣṇadāsa were the twenty-fifth, twenty-sixth, twenty-seventh and twenty-eighth branches of Advaita Ācārya.





TEXT 63





puruṣottama paṇḍita, āra raghunātha



vanamālī kavicandra, āra vaidyanātha



SYNONYMS



*puruṣottama paṇḍita*-of the name Puruṣottama Paṇḍita; *āra raghunātha*-and Raghunātha; *vanamālī kavicandra*-of the name Vanamālī Kavicandra; *āra*-and; *vaidyanātha*-of the name Vaidyanātha.



TRANSLATION



Puruṣottama Paṇḍita, Raghunātha, Vanamālī Kavicandra and Vaidyanātha were the twenty-ninth, thirtieth, thirty-first and thirty-second branches of Advaita Ācārya.





TEXT 64





lokanātha paṇḍita, āra murāri paṇḍita



śrī-haricaraṇa, āra mādhava paṇḍita



SYNONYMS



*lokanātha paṇḍita*-of the name Lokanātha Paṇḍita; *āra*-and; *murāri paṇḍita*-of the name Murāri Paṇḍita; *śrī-haricaraṇa*-of the name Śrī Haricaraṇa; *āra*-and; *mādhava paṇḍita*-of the name Mādhava Paṇḍita.



TRANSLATION



Lokanātha Paṇḍita, Murāri Paṇḍita, Śrī Haricaraṇa and Mādhava Paṇḍita were the thirty-third, thirty-fourth, thirty-fifth and thirty-sixth branches of Advaita Ācārya.





TEXT 65





vijaya paṇḍita, āra paṇḍita śrīrāma



asaṅkhya advaita-śākhā kata la-iba nāma



SYNONYMS



*vijaya-paṇḍita*-of the name Vijaya Paṇḍita; *āra*-and; *paṇḍita śrīrāma*-of the name Śrīrāma Paṇḍita; *asaṅkhya*-innumerable; *advaita-śākhā*-branches of Advaita Ācārya; *kata*-how many; *la*-iba-shall I enumerate; *nāma*-their names.



TRANSLATION



Vijaya Paṇḍita and Śrīrāma Paṇḍita were two important branches of Advaita Ācārya. There are innumerable branches, but I am unable to mention them all.



PURPORT



Since Śrīvāsa Paṇḍita was an incarnation of Nārada Muni, his younger brother, Śrīrāma Paṇḍita, is accepted as an incarnation of Parvata Muni, Nārada Muni's most intimate friend.





TEXT 66





māli-datta jala advaita-skandha yogāya



sei jale jīye śākhā,--phula-phala pāya



SYNONYMS



*māli*-datta-given by the gardener; *jala*-water; *advaita-skandha*-the branch known as Advaita Ācārya; *yogāya*-supplies; *sei*-by that; *jale*-water; *jīye*-lives; *śākhā*-branches; *phula*-phala-fruits and flowers; *pāya*-grow.



TRANSLATION



The Advaita Ācārya branch received the water supplied by the original gardener, Śrī Caitanya Mahāprabhu. In this way, the subbranches were nourished, and their fruits and flowers grew luxuriantly.



PURPORT



The branches of Advaita Ācārya nourished by the water (jala) supplied by Sri Caitanya Mahāprabhu are to be considered bona fide ācāryas. As we have discussed hereinbefore, the representatives of Advaita Ācārya later divided into two groups-the bona fide branches of the ācārya's disciplic succession and the pretentious branches of Advaita Ācārya. Those who followed the principles of Caitanya Mahāprabhu flourished, whereas the others, who are mentioned below in the sixty-seventh verse, dried up.





TEXT 67





ihāra madhye mālī pāche kona śākhā-gaṇa



nā māne caitanya-mālī durdaiva kāraṇa



SYNONYMS



*ihāra*-of them; *madhye*-within; *mālī*-the gardener; *pāche*-later on; *kona*-some; *śākhā*-gaṇa-branches; *nā*-does not; *māne*-accept; *caitanya-mālī*-the gardener Lord Caitanya; *durdaiva*-unfortunate; *kāraṇa*-reason.



TRANSLATION



After the disappearance of Lord Caitanya Mahāprabhu, some of the branches, for unfortunate reasons, deviated from His path.





TEXT 68





sṛjāila, jīyāila, tāṅre nā mānila



kṛtaghna ha-ilā, tāṅre skandha kruddha ha-ila



SYNONYMS



*sṛjāila*-fructified; *jīyāila*-maintained; *tāṅre*-Him; *nā*-not; *mānila*-accepted; *kṛtaghna*-ungrateful; *ha*-ilā-thus became; *tāṅre*-to them; *skandha*-trunk; *kruddha*-angry; *ha*-ila-became.



TRANSLATION



Some branches did not accept the original trunk that vitalized and maintained the entire tree. When they thus became ungrateful, the original trunk was angry at them.





TEXT 69





kruddha hañā skandha tāre jala nā sañcāre



jalābhāve kṛśa śākhā śukāiyā mare



SYNONYMS



*kruddha hañā*-being angry; *skandha*-the trunk; *tāre*-onto them; *jala*-water; *nā*-did not; *sañcāre*-sprinkle; *jala-abhāve*-for want of water; *kṛśa*-thinner; *śākhā*-branch; *śukāiyā*-dried up; *mare*-died.



TRANSLATION



Thus Lord Caitanya did not sprinkle upon them the water of His mercy, and they gradually withered and died.





TEXT 70





caitanya-rahita deha--śuṣkakāṣṭha-sama



jīvitei mṛta sei, maile daṇḍe yama



SYNONYMS



*caitanya*-rahita-without consciousness; *deha*-body; *śuṣka*-kāṣṭha-sama-exactly like dry wood; *jīvitei*-while living; *mṛta*-dead; *sei*-that; *maile*-after death; *daṇḍe*-punishes; *yama*-Yamarāja.



TRANSLATION



A person without Kṛṣṇa consciousness is no better than dry wood or a dead body. He is understood to be dead while living, and after death he is punishable by Yamarāja.



PURPORT



In the *Śrīmad-Bhāgavatam*, Sixth Canto, Third Chapter, twenty-ninth verse, Yamarāja, the superintendent of death, tells his assistants what class of men they should bring before him. There he states, "A person whose tongue never describes the qualities and holy name of the Supreme Personality of Godhead, whose heart never throbs as he remembers Kṛṣṇa and His lotus feet, and whose head never bows in obeisances to the Supreme Lord must be brought before me for punishment." In other words, nondevotees are brought before Yamarāja for punishment, and thus material nature awards them various types of bodies. After death, which is dehāntara, a change of body, nondevotees are brought before Yamarāja for justice. By the judgment of Yamarāja, material nature gives them bodies suitable for the reactions of their past activities. This is the process of dehāntara, or transmigration of the self from one body to another. Kṛṣṇa conscious devotees, however, are not subject to be judged by Yamarāja. For devotees there is an open road, as confirmed in *Bhagavad-gītā*. After giving up the body (tyaktvā deham), a devotee never again has to accept another material body, for in a spiritual body he goes back home, back to Godhead. The punishments of Yamarāja are meant for persons who are not Kṛṣṇa conscious.





TEXT 71





kevala e gaṇa-prati nahe ei daṇḍa



caitanya-vimukha yei sei ta' pāṣaṇḍa



SYNONYMS



*kevala*-only; *e*-this; *gaṇa*-group; *prati*-unto them; *nahe*-it is not; *ei*-this; *daṇḍa*-punishment; *caitanya*-vimukha-against Śrī Caitanya Mahāprabhu; *yei*-anyone; *sei*-he; *ta'*-but; *pāṣaṇḍa*-atheist.



TRANSLATION



Not only the misguided descendants of Advaita Ācārya but anyone who is against the cult of Śrī Caitanya Mahāprabhu should be considered an atheist subject to be punished by Yamarāja.





TEXT 72





ki paṇḍita, ki tapasvī, kibā gṛhī, yati



caitanya-vimukha yei, tāra ei gati



SYNONYMS



*ki paṇḍita*-whether a learned scholar; *ki tapasvī*-whether a great ascetic; *kibā*-or; *gṛhī*-householder; *yati*-or sannyāsī; *caitanya-vimukha*-one who is against the cult of Śrī Caitanya Mahāprabhu; *yei*-anyone; *tāra*-his; *ei*-this; *gati*-destination.



TRANSLATION



Be one a learned scholar, a great ascetic, a successful householder or a famous sannyāsī, if one is against the cult of Śrī Caitanya Mahāprabhu, he is destined to suffer the punishment meted out by Yamarāja.





TEXT 73





ye ye laila śrī-acyutānandera mata



sei ācāryera gaṇa--mahā-bhāgavata



SYNONYMS



*ye ye*-anyone who; *laila*-accepted; *śrī-acyutānandera*-of Śrī Acyutānanda; *mata*-the path; *sei*-those; *ācāryera gaṇa*-descendants of Advaita Ācārya; *mahā-bhāgavata*-are all great devotees.



TRANSLATION



The descendants of Advaita Ācārya who accepted the path of Śrī Acyutānanda were all great devotees.



PURPORT



In this connection, Śrīla Bhaktivinoda Ṭhākura, in his Amṛta-pravāha-bhāṣya, gives this short note: "Śrī Advaita Ācārya is one of the important trunks of the bhakti-kalpataru, or desire tree of devotional service. Lord Śrī Caitanya Mahāprabhu, as a gardener, poured water on the root of the bhakti tree and thus nourished all its trunks and branches. But nevertheless, under the spell of māyā, the most unfortunate condition of a living entity, some of the branches, not accepting the gardener who poured water on them, considered the trunk the only cause of the great bhakti-kalpataru. In other words, the branches or descendants of Advaita Ācārya who considered Advaita Ācārya the original cause of the devotional creeper, and who thus neglected or disobeyed the instructions of Śrī Caitanya Mahāprabhu, deprived themselves of the effect of being watered and thus dried up and died. It is further to be understood that not only the misguided descendants of Advaita Ācārya but anyone who has no connection with Caitanya Mahāprabhu-even if he is independently a great sannyāsī, learned scholar or ascetic-is like a dead branch of a tree."





This analysis by Śrī Bhaktivinoda Ṭhākura, supporting the statements of Śrī Kṛṣṇadāsa Kavirāja Gosvāmī, depicts the position of the present so-called Hindu religion, which, being predominantly conducted by the Māyāvāda philosophy, has become a hodgepodge institution of various concocted ideas. Māyāvādīs greatly fear the Kṛṣṇa consciousness movement and accuse it of spoiling the Hindu religion because it accepts people from all parts of the world and all religious sects and scientifically engages them in the daiva-varṇāśrama-dharma. As we have explained several times, however, we find no such word as "Hindu" in the Vedic literature. The word most probably came from Afghanistan, a predominantly Muslim country, and originally referred to a pass in Afghanistan known as Hindukush that is still a part of a trade route between India and various Muslim countries.



The actual Vedic system of religion is called varṇāśrama-dharma, as confirmed in the *Viṣṇu Purāṇa*:



varṇāśramācāravatā

puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā

nānyat tat-toṣa-kāraṇam



(*Viṣṇu Purāṇa* 3.8.9)





The Vedic literature recommends that a human being follow the principles of varṇāśrama-dharma. Accepting the process of varṇāśrama-dharma will make a person's life successful because this will connect him with the Supreme Personality of Godhead, who is the goal of human life. Therefore the Kṛṣṇa consciousness movement is meant for all of humanity. Although human society has different sections or subdivisions, all human beings belong to one species, and therefore we accept that they all have the ability to understand their constitutional position in connection with the Supreme Personality of Godhead, Viṣṇu. Śrī Caitanya Mahāprabhu confirms, jīvera 'svarūpa' haya--kṛṣṇera nitya-dāsa: "Every living entity is an eternal part, an eternal servant, of the Supreme Personality of Godhead." Every living entity who attains the human form of life can understand the importance of his position and thus become eligible to become a devotee of Lord Kṛṣṇa. We take it for granted, therefore, that all humanity should be educated in Kṛṣṇa consciousness. Indeed, in all parts of the world, in every country where we preach the saṅkīrtana movement, we find that people very easily accept the Hare Kṛṣṇa mahā-mantra without hesitation. The visible effect of this chanting is that the members of the Hare Kṛṣṇa movement, regardless of their backgrounds, all give up the four principles of sinful life and come to an elevated standard of devotion.





Although posing as great scholars, ascetics, householders and svāmīs, the so-called followers of the Hindu religion are all useless, dried-up branches of the Vedic religion. They are impotent; they cannot do anything to spread the Vedic culture for the benefit of human society. The essence of the Vedic culture is the message of Śrī Caitanya Mahāprabhu. Lord Caitanya instructed:



yāre dekha, tāre kaha 'kṛṣṇa' upadeśa

āmāra ājñāya guru hañā tāra' ei deśa



(Cc. Madhya 7.128)





One should simply instruct everyone he meets regarding the principles of kṛṣṇa-kathā, as expressed in *Bhagavad-gītā As It Is* and *Śrīmad-Bhāgavatam*. One who has no interest in kṛṣṇa-kathā or the cult of Śrī Caitanya Mahāprabhu is like dry, useless wood with no living force. The ISKCON branch, being directly watered by Śrī Caitanya Mahāprabhu, is becoming undoubtedly successful, whereas the disconnected branches of the so-called Hindu religion that are envious of ISKCON are drying up and dying.





TEXT 74





sei sei,--ācāryera kṛpāra bhājana



anāyāse pāila sei caitanya-caraṇa



SYNONYMS



*sei sei*-whoever; *ācāryera*-of Advaita Ācārya; *kṛpāra*-of the mercy; *bhājana*-eligible candidate; *anāyāse*-without difficulty; *pāila*-got; *sei*-he; *caitanya-caraṇa*-the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



By the mercy of Advaita Ācārya, the devotees who strictly followed the path of Caitanya Mahāprabhu attained the shelter of Lord Caitanya's lotus feet without difficulty.





TEXT 75





acyutera yei mata, sei mata sāra



āra yata mata saba haila chārakhāra



SYNONYMS



*acyutera*-of Acyutānanda; *yei*-which; *mata*-direction; *sei*-that; *mata*-direction; *sāra*-essential; *āra*-other; *yata*-all; *mata*-directions; *saba*-all; *haila*-became; *chārakhāra*-dismantled.



TRANSLATION



It should be concluded, therefore, that the path of Acyutānanda is the essence of spiritual life. Those who did not follow this path simply scattered.





TEXT 76





sei ācārya-gaṇe mora koṭi namaskāra



acyutānanda-prāya, caitanya--jīvana yāṅhāra



SYNONYMS



*sei*-those; *ācārya*-gaṇe-unto the spiritual masters; *mora*-my; *koṭi*-millions; *namaskāra*-obeisances; *acyutānanda*-prāya-almost as good as Acyutānanda; *caitanya*-Caitanya Mahāprabhu; *jīvana*-life; *yāṅhāra*-whose.



TRANSLATION



I therefore offer my respectful obeisances millions of times to Acyutānanda's actual followers, whose life and soul was Śrī Caitanya Mahāprabhu.





TEXT 77





ei ta' kahilāṅ ācārya-gosāñira gaṇa



tina skandha-śākhāra kaila saṅkṣepa gaṇana



SYNONYMS



*ei ta'*-thus; *kahilāṅ*-I have spoken; *ācārya*-Advaita Ācārya; *gosāñira*-of the spiritual master; *gaṇa*-descendants; *tina*-three; *skandha*-of the trunk; *śākhāra*-of branches; *kaila*-was done; *saṅkṣepa*-in brief; *gaṇana*-counting.



TRANSLATION



Thus I have briefly described the three branches [Acyutānanda, Kṛṣṇa Miṣra and Gopāla] of Śrī Advaita Ācārya's descendants.





TEXT 78





śākhā-upaśākhā, tāra nāhika gaṇana



kichu-mātra kahi' kari dig-daraśana



SYNONYMS



*śākhā*-upaśākhā-branches and subbranches; *tāra*-of them; *nāhika*-there is no; *gaṇana*-counting; *kichu*-mātra-something about them; *kahi'*-describing; *kari*-I am simply giving; *dig-daraśana*-a glimpse of the direction.



TRANSLATION



There are multifarious branches and subbranches of Advaita Ācārya. It is very difficult to enumerate them fully. I have simply given a glimpse of the whole trunk and its branches and subbranches.





TEXT 79





śrī-gadādhara paṇḍita śākhāte mahottama



tāṅra upaśākhā kichu kari ye gaṇana



SYNONYMS



*śrī-gadādhara paṇḍita*-Śrī Gadādhara Paṇḍita; *śākhāte*-of the branch; *mahottama*-very great; *tāṅra*-his; *upaśākhā*-branches and subbranches; *kichu*-something; *kari*-let me do; *ye*-that; *gaṇana*-counting.



TRANSLATION



After describing the branches and subbranches of Advaita Ācārya, I shall now attempt to describe some of the descendants of Śrī Gadādhara Paṇḍita, the most important among the branches.





TEXT 80





śākhā-śreṣṭha dhruvānanda, śrīdhara brahmacārī



bhāgavatācārya, haridāsa brahmacārī



SYNONYMS



*śākhā-śreṣṭha*-the chief branch; *dhruvānanda*-of the name Dhruvānanda; *śrīdhara brahmacārī*-of the name Śrīdhara Brahmacārī; *bhāgavatācārya*-of the name Bhāgavatācārya; *haridāsa brahmacārī*-of the name Haridāsa Brahmacārī.



TRANSLATION



The chief branches of Śrī Gadādhara Paṇḍita were (1) Śrī Dhruvānanda, (2) Śrīdhara Brahmacārī, (3) Haridāsa Brahmacārī and (4) Raghunātha Bhāgavatācārya.



PURPORT



Verse 152 of the Gaura-gaṇoddeśa-dīpikā describes Śrī Dhruvānanda Brahmacārī as an incarnation of Lalitā, and verse 194 describes Śrīdhara Brahmacārī as the gopī known as Candralatikā.





TEXT 81





ananta ācārya, kavidatta, miśra-nayana



gaṅgāmantrī māmu ṭhākura, kaṇṭhābharaṇa



SYNONYMS



*ananta ācārya*-of the name Ananta Ācārya; *kavi-datta*-of the name Kavi Datta; *miśra-nayana*-of the name Nayana Miśra; *gaṅgāmantrī*-of the name Gaṅgāmantrī; *māmu ṭhākura*-of the name Māmu Ṭhākura; *kaṇṭhābharaṇa*-of the name Kaṇṭhābharaṇa.



TRANSLATION



The fifth branch was Ananta Ācārya; the sixth, Kavi Datta; the seventh, Nayana Miśra; the eighth, Gaṅgāmantrī; the ninth, Māmu Ṭhākura; and the tenth, Kaṇṭhābharaṇa.



PURPORT



Verses 197 and 207 of the Gaura-gaṇoddeśa-dīpikā describe Kavi Datta as the gopī named Kalakaṇṭhī, verses 196 and 207 describe Nayana Miśra as the gopī named Nitya-mañjarī, and verses 196 and 205 describe Gaṅgāmantrī as the gopī named Candrikā. Māmu Ṭhākura, whose real name was Jagannātha Cakravartī, was the nephew of Śrī Nīlāmbara Cakravartī, Śrī Caitanya Mahāprabhu's grandfather. In Bengal a maternal uncle is called māmā, and in East Bengal and Orissa, māmu. Thus Jagannātha Cakravartī was known as Māmā or Māmu Ṭhākura. Māmu Ṭhākura's residence was in the district of Faridpur in the village known as Magaḍobā. After the demise of Śrī Gadādhara Paṇḍita, Māmu Ṭhākura became the priest in charge of the temple known as Ṭoṭā-gopīnātha in Jagannātha Purī. According to the opinion of some Vaiṣṇavas, Māmu Ṭhākura was formerly known as Śrī Rūpa-mañjarī. The followers of Māmu Ṭhākura were Raghunātha Gosvāmī, Rāmacandra, Rādhāvallabha, Kṛṣṇajīvana, Śyāmasundara, Śāntāmaṇi, Harinātha, Navīnacandra, Matilāla, Dayāmayī and Kuñjavihārī.





Kaṇṭhābharaṇa, whose original name was Śrī Ananta Caṭṭarāja, was the gopī named Gopālī in kṛṣṇa-līlā.





TEXT 82





bhūgarbha gosāñi, āra bhāgavata-dāsa



yei dui āsi' kaila vṛndāvane vāsa



SYNONYMS



*bhūgarbha gosāñi*-of the name Bhūgarbha Gosāñi; *āra*-and; *bhāgavata-dāsa*-of the name Bhāgavata dāsa; *yei dui*-both of them; *āsi'*-coming; *kaila*-did; *vṛndāvane vāsa*-residing in Vṛndāvana.



TRANSLATION



The eleventh branch of Gadādhara Gosvāmī was Bhūgarbha Gosāñi, and the twelfth was Bhāgavata dāsa. Both of them went to Vṛndāvana and resided there for life.



PURPORT



Bhūgarbha Gosāñi, formerly known as Prema-mañjarī, was a great friend of Lokanātha Gosvāmī, who constructed the temple of Gokulānanda, one of the seven important temples of Vṛndāvana-namely, Govinda, Gopīnātha, Madana-mohana, Rādhāramaṇa, Śyāmasundara, Rādhā-Dāmodara and Gokulānanda-that are authorized institutions of Gauḍīya Vaiṣṇavas.





TEXT 83





vāṇīnātha brahmacārī--baḍa mahāśaya



vallabha-caitanya-dāsa--kṛṣṇa-premamaya



SYNONYMS



*vāṇīnātha brahmacārī*-of the name Vāṇīnātha Brahmacārī; *baḍa mahāśaya*-very great personality; *vallabha-caitanya-dāsa*-of the name Vallabha-caitanya dāsa; *kṛṣṇa*-prema-maya-always filled with love of Kṛṣṇa.



TRANSLATION



The thirteenth branch was Vāṇīnātha Brahmacārī, and the fourteenth was Vallabha-caitanya dāsa. Both of these great personalities were always filled with love of Kṛṣṇa.



PURPORT



Śrī Vāṇīnātha Brahmacārī is described in the Tenth Chapter, verse 114, of *Ādi-līlā*. A disciple of Vallabha-caitanya named Nalinī-mohana Gosvāmī established a temple of Madana-gopāla in Navadvīpa.





TEXT 84





śrīnātha cakravartī, āra uddhava dāsa



jitāmitra, kāṣṭhakāṭā-jagannātha-dāsa



SYNONYMS



*śrīnātha cakravartī*-of the name Śrīnātha Cakravartī; *āra*-and; *uddhava dāsa*-of the name Uddhava dāsa; *jitāmitra*-of the name Jitāmitra; *kāṣṭhakāṭā jagannātha-dāsa*-of the name Kāṣṭhakāṭā Jagannātha dāsa.



TRANSLATION



The fifteenth branch was Śrīnātha Cakravartī; the sixteenth, Uddhava; the seventeenth, Jitāmitra; and the eighteenth, Jagannātha dāsa.



PURPORT



The Śākhā-nirṇaya, verse 13, mentions Śrīnātha Cakravartī as a reservoir of all good qualities and an expert in the service of Lord Kṛṣṇa. Similarly, verse 35 mentions Uddhava dāsa as being greatly qualified in distributing love of Godhead to everyone. The Gaura-gaṇoddeśa-dīpikā, verse 202, mentions Jitāmitra as the gopī named Śyāma-mañjarī. Jitāmitra wrote a book entitled Kṛṣṇa-māyurya. Jagannātha dāsa was a resident of Vikramapura, near Dacca. His birthplace was the village known as Kāṣṭhakāṭā or Kāṭhādiyā. His descendants now reside in villages known as Āḍiyala, Kāmārapāḍā and Pāikapāḍā. He established a temple of Yaśomādhava. The worshipers in this temple are the Gosvāmīs of Āḍiyala. As one of the sixty-four sakhīs, he was formerly an assistant of Citrādevī-gopī named Tilakinī. The following is a list of his descendants: Rāmanṛsiṁha, Rāmagopāla, Rāmacandra, Sanātana, Muktārāma, Gopīnātha, Goloka, Harimohana Śiromaṇi, Rākhālarāja, Mādhava and Lakṣmīkānta. The Śākhā-nirṇaya mentions that Jagannātha dāsa preached the Hare Kṛṣṇa movement in the district or state of Tripura.





TEXT 85





śrī-hari ācārya, sādi-puriyā gopāla



kṛṣṇadāsa brahmacārī, puṣpa-gopāla



SYNONYMS



*śrī-hari ācārya*-of the name Śrī Hari Ācārya; *sādi-puriyā gopāla*-of the name Sādipuriyā Gopāla; *kṛṣṇadāsa brahmacārī*-of the name Kṛṣṇadāsa Brahmacārī; *puṣpa-gopāla*-of the name Puṣpagopāla.



TRANSLATION



The nineteenth branch was Śrī Hari Ācārya; the twentieth, Sādipuriyā Gopāla; the twenty-first, Kṛṣṇadāsa Brahmacārī; and the twenty-second, Puṣpagopāla.



PURPORT



The Gaura-gaṇoddeśa-dīpikā, verses 196 and 207, mentions that Hari Ācārya was formerly the gopī named Kālākṣī. Sādipuriyā Gopāla is celebrated as a preacher of the Hare Kṛṣṇa movement in Vikramapura, in East Bengal. Kṛṣṇadāsa Brahmacārī was formerly among the group of sakhīs known as the aṣṭa-sakhīs. His name was Indulekhā. Kṛṣṇadāsa Brahmacārī lived in Vṛndāvana. There is a tomb in the Rādhā-Dāmodara temple known as Kṛṣṇadāsa's tomb. Some say that this is the tomb of Kṛṣṇadāsa Brahmacārī and others Kṛṣṇadāsa Kavirāja Gosvāmī. In either case we offer our respects because both of them were expert in distributing love of Godhead to the fallen souls of this age. The Śākhā-nirṇaya mentions that Puṣpagopāla was formerly known as Svarṇagrāmaka.





TEXT 86





śrīharṣa, raghu-miśra, paṇḍita lakṣmīnātha



baṅgavāṭī-caitanya-dāsa, śrī-raghunātha



SYNONYMS



*śrīharṣa*-of the name Śrīharṣa; *raghu-miśra*-of the name Raghu Miśra; *paṇḍita lakṣmīnātha*-of the name Lakṣmīnātha Paṇḍita; *baṅgavāṭī-caitanya-dāsa*-of the name Baṅgavāṭī Caitanya dāsa; *śrī-raghunātha*-of the name Śrī Raghunātha.



TRANSLATION



The twenty-third branch was Śrīharṣa; the twenty-fourth, Raghu Miśra; the twenty-fifth, Lakṣmīnātha Paṇḍita; the twenty-sixth, Baṅgavāṭī Caitanya dāsa; and the twenty-seventh, Raghunātha.



PURPORT



Raghu Miśra is described in the Gaura-gaṇoddeśa-dīpikā, verses 195 and 201, as Karpūra-mañjarī. Similarly, Lakṣmīnātha Paṇḍita is mentioned as Rasonmādā, and Baṅgavāṭī Caitanya dāsa is mentioned as Kālī. The Śākhā-nirṇaya states that Baṅgavāṭī Caitanya dāsa was always seen with eyes full of tears. He also had a branch of descendants. Their names were Mathurāprasāda, Rukmiṇīkānta, Jīvanakṛṣṇa, Yugalakiśora, Ratanakṛṣṇa, Rādhāmādhava, Ūṣāmaṇi, Vaikuṇṭhanātha and Lālamohana, or Lālamohana Śāhā Śāṅkhānidhi. Lālamohana was a great merchant in the city of Dacca. The Gaura-gaṇoddeśa-dīpikā, verses 194 and 200, mentions that Raghunātha was formerly Varāṅgadā.





TEXT 87





amogha paṇḍita, hasti-gopāla, caitanya-vallabha



yadu gāṅguli āra maṅgala vaiṣṇava



SYNONYMS



*amogha paṇḍita*-of the name Amogha Paṇḍita; *hasti-gopāla*-of the name Hastigopāla; *caitanya-vallabha*-of the name Caitanya-vallabha; *yadu gāṅguli*-of the name Yadu Gāṅguli; *āra*-and; *maṅgala vaiṣṇava*-of the name Maṅgala Vaiṣṇava.



TRANSLATION



The twenty-eighth branch was Amogha Paṇḍita; the twenty-ninth, Hastigopāla; the thirtieth, Caitanya-vallabha; the thirty-first, Yadu Gāṅguli; and the thirty-second, Maṅgala Vaiṣṇava.



PURPORT



Śrī Maṅgala Vaiṣṇava was a resident of the village Ṭiṭakaṇā in the district of Murśidābāda. His forefathers were śāktas who worshiped the goddess Kirīṭeśvarī. It is said that Maṅgala Vaiṣṇava, formerly a staunch brahmacārī, left home and later married the daughter of his disciple Prāṇanātha Adhikārī in the village of Mayanāḍāla. The descendants of this family are known as the Ṭhākuras of Kāṅdaḍā, which is a village in the district of Burdwan near Katwa. Scattered descendants of Maṅgala Vaiṣṇava, thirty-six families altogether, still live there. Among the celebrated disciples of Maṅgala Ṭhākura are Prāṇanātha Adhikārī, Puruṣottama Cakravartī of the village of Kāṅdaḍā, and Nṛsiṁha-prasāda Mitra, whose family members are well-known mṛdaṅga players. Sudhākṛṣṇa Mitra and Nikuñjavihārī Mitra are both especially famous mṛdaṅga players. In the family of Puruṣottama Cakravartī there are famous persons like Kuñjavihārī Cakravartī and Rādhāvallabha Cakravartī, who now live in the district of Birbhum. They professionally recite songs from *Caitanya-maṅgala*. It is said that when Maṅgala Ṭhākura was constructing a road from Bengal to Jagannātha Purī, he found a Deity of Rādhāvallabha while digging a lake. At that time he was living in the locality of Kāṅdaḍā in the village named Rāṇīpura. The śālagrāma-śilā personally worshiped by Maṅgala Ṭhākura still exists in the village of Kāṅdaḍā. A temple has been constructed there for the worship of Vṛndāvana-candra. Maṅgala Ṭhākura had three sons-Rādhikāprasāda, Gopīramaṇa and Śyāmakiśora. The descendants of these three sons are still living.





TEXT 88





cakravartī śivānanda sadā vrajavāsī



mahāśākhā-madhye teṅho sudṛḍha viśvāsī



SYNONYMS



*cakravartī śivānanda*-of the name Śivānanda Cakravartī; *sadā*-always; *vraja*-vāsī-resident of Vṛndāvana; *mahā-śākhā*-madhye-amongst the great branches; *teṅho*-he is; *sudṛḍha viśvāsī*-possessing firm faith.



TRANSLATION



Śivānanda Cakravartī, the thirty-third branch, who always lived in Vṛndāvana with firm conviction, is considered an important branch of Gadādhara Paṇḍita.



PURPORT



The Gaura-gaṇoddeśa-dīpikā, verse 183, mentions that Śivānanda Cakravartī was formerly Lavaṅga-mañjarī. The Śākhā-nirṇaya, written by Yadunandana dāsa, also names other branches of Gadādhara Paṇḍita, as follows: (1) Mādhava Ācārya, (2) Gopāla dāsa, (3) Hṛdayānanda, (4) Vallabha Bhaṭṭa (the Vallabha-sampradāya, or Puṣṭimārga-sampradāya, is very famous), (5) Madhu Paṇḍita (this famous devotee lived near Khaḍadaha in the village known as Sāṅibonā-grāma, about two miles east of the Khaḍadaha station, and constructed the temple of Gopīnāthajī in Vṛndāvana), (6) Acyutānanda, (7) Candraśekhara, (8) Vakreśvara Paṇḍita, (9) Dāmodara, (10) Bhagavān Ācārya, (11) Ananta Ācāryavarya, (12) Kṛṣṇadāsa, (13) Paramānanda Bhaṭṭācārya, (14) Bhavānanda Gosvāmī, (15) Caitanya dāsa, (16) Lokanātha Bhaṭṭa (this devotee, who lived in the village of Tālakhaḍi in the district of Yaśohara and constructed the temple of Rādhāvinoda, was the spiritual master of Narottama dāsa Ṭhākura and a great friend of Bhūgarbha Gosvāmī), (17) Govinda Ācārya, (18) Akrūra Ṭhākura, (19) Saṅketa Ācārya, (20) Pratāpāditya, (21) Kamalākānta Ācārya, (22) Yādava Ācārya and (23) Nārāyaṇa Paḍihārī (a resident of Jagannātha Purī).





TEXT 89





ei ta' sañkṣepe kahilāṅ paṇḍitera gaṇa



aiche āra śākhā-upaśākhāra gaṇana



SYNONYMS



*ei ta'*-thus; *saṅkṣepe*-in brief; *kahilāṅ*-I have described; *paṇḍitera gaṇa*-the branches of Śrī Gadādhara Paṇḍita; *aiche*-similarly; *āra*-another; *śākhā*-upaśākhāra gaṇana-description of branches and subbranches.



TRANSLATION



Thus I have briefly described the branches and subbranches of Gadādhara Paṇḍita. There are still many more that I have not mentioned here.





TEXT 90





paṇḍitera gaṇa saba,--bhāgavata dhanya



prāṇa-vallabha--sabāra śrī-kṛṣṇa-caitanya



SYNONYMS



*paṇḍitera*-of Gadādhara Paṇḍita; *gaṇa*-followers; *saba*-all; *bhāgavata dhanya*-glorious devotees; *prāṇa-vallabha*-the heart and soul; *sabāra*-of all of them; *śrī-kṛṣṇa-caitanya*-Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



All the followers of Gadādhara Paṇḍita are considered great devotees because they have Lord Śrī Caitanya Mahāprabhu as their life and soul.





TEXT 91





ei tina skandhera kailuṅ śākhāra gaṇana



yāṅ-sabā-smaraṇe bhava-bandha-vimocana



SYNONYMS



*ei tina*-of all these three; *skandhera*-trunks; *kailuṅ*-described; *śākhāra gaṇana*-enumeration of the branches; *yāṅ-sabā*-all of them; *smaraṇe*-by remembering; *bhava*-bandha-from entanglement in the material world; *vimocana*-freedom.



TRANSLATION



Simply by remembering the names of all these branches and subbranches of the three trunks I have described [Nityānanda, Advaita and Gadādhara], one attains freedom from the entanglement of material existence.





TEXT 92





yāṅ-sabā-smaraṇe pāi caitanya-caraṇa



yāṅ-sabā-smaraṇe haya vāñchita pūraṇa



SYNONYMS



*yāṅ-sabā*-all of them; *smaraṇe*-by remembering; *pāi*-I get; *caitanya-caraṇa*-the lotus feet of Śrī Caitanya Mahāprabhu; *yāṅ-sabā*-all of them; *smaraṇe*-by remembering; *haya*-becomes; *vāñchita pūraṇa*-fulfillment of all desires.



TRANSLATION



Simply by remembering the names of all these Vaiṣṇavas, one can attain the lotus feet of Śrī Caitanya Mahāprabhu. Indeed, simply by remembering their holy names, one achieves the fulfillment of all desires.





TEXT 93





ataeva tāṅ-sabāra vandiye caraṇa



caitanya-mālīra kahi līlā-anukrama



SYNONYMS



*ataeva*-therefore; *tāṅ-sabāra*-of all of them; *vandiye*-I offer prayers; *caraṇa*-to the lotus feet; *caitanya-mālīra*-of the gardener known as Śrī Caitanya Mahāprabhu; *kahi*-I speak; *līlā-anukrama*-the pastimes in chronological order.



TRANSLATION



Therefore, offering my obeisances at the lotus feet of them all, I shall describe the pastimes of the gardener Śrī Caitanya Mahāprabhu in chronological order.





TEXT 94





gaura-līlāmṛta-sindhu--apāra agādha



ke karite pāre tāhāṅ avagāha-sādha



SYNONYMS



*gaura-līlāmṛta-sindhu*-the ocean of the pastimes of Lord Caitanya; *apāra*-immeasurable; *agādha*-unfathomable; *ke*-who; *karite*-to do; *pāre*-is able; *tāhāṅ*-in that ocean; *avagāha*-taking a dip; *sādha*-execution.



TRANSLATION



The ocean of the pastimes of Lord Caitanya Mahāprabhu is immeasurable and unfathomable. Who can take the courage to measure that great ocean?





TEXT 95





tāhāra mādhurya-gandhe lubdha haya mana



ataeva taṭe rahi' cāki eka kaṇa



SYNONYMS



*tāhāra*-His; *mādhurya*-sweet and mellow; *gandhe*-by the fragrance; *lubdha*-attracted; *haya*-becomes; *mana*-mind; *ataeva*-therefore; *taṭe*-on the beach; *rahi'*-standing; *cāki*-I taste; *eka*-one; *kaṇa*-particle.



TRANSLATION



It is not possible to dip into that great ocean, but its sweet mellow fragrance attracts my mind. I therefore stand on the shore of that ocean to try to taste but a drop of it.





TEXT 96





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at their lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; *kṛṣṇa*-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Ādi-līlā*, Twelfth Chapter, describing the expansions of Advaita Ācārya and Gadādhara Paṇḍita.





Chapter 13



The Advent of Lord Śrī Caitanya Mahāprabhu



This Thirteenth Chapter of Śrī *Caitanya-caritāmṛta* describes Lord Caitanya Mahāprabhu's appearance. The entire *Ādi-līlā* section describes Lord Caitanya Mahāprabhu's household life, and similarly the *Antya-līlā* describes His life in the sannyāsa order. Within the *Antya-līlā*, the first six years of His sannyāsa life are called *Madhya-līlā*. During this time, Caitanya Mahāprabhu toured southern India, went to Vṛndāvana, returned from Vṛndāvana and preached the saṅkīrtana movement.



A learned brāhmaṇa named Upendra Miśra who resided in the district of Śrīhaṭṭa was the father of Jagannātha Miśra, who came to Navadvīpa to study under the direction of Nīlāmbara Cakravartī and then settled there after marrying Nīlāmbara Cakravartī's daughter, Śacīdevī. Śrī Śacīdevī gave birth to eight children, all daughters, who died one after another immediately after birth. After her ninth pregnancy, she gave birth to a son, who was named Viśvarūpa. Then, in 1407 Śaka Era (A.D. 1486), on the full moon evening of the month of Phālguna, during the constellation of siṁha-lagna, Lord Caitanya Mahāprabhu appeared as the son of Śrī Śacīdevī and Jagannātha Miśra. After hearing of the birth of Caitanya Mahāprabhu, learned scholars and brāhmaṇas, bringing many gifts, came to see the newly born baby. Nīlāmbara Cakravartī, who was a great astrologer, immediately prepared a horoscope, and by astrological calculation he saw that the child was a great personality. This chapter describes the symptoms of this great personality.





TEXT 1





sa prasīdatu caitanya-



devo yasya prasādataḥ



tal-līlā-varṇane yogyaḥ



sadyaḥ syād adhamo 'py ayam



SYNONYMS



*saḥ*-He; *prasīdatu*-may bestow His blessings; *caitanya-devaḥ*-Lord Śrī Caitanya Mahāprabhu; *yasya*-of whom; *prasādataḥ*-by the grace; *tat*-līlā-His pastimes; *varṇane*-in the description; *yogyaḥ*-able; *sadyaḥ*-immediately; *syāt*-becomes possible; *adhamaḥ*-the most fallen; *api*-although; *ayam*-I am.



TRANSLATION



I wish the grace of Lord Caitanya Mahāprabhu, by whose mercy even one who is fallen can describe the pastimes of the Lord.



PURPORT



To describe Śrī Caitanya Mahāprabhu or Lord Śrī Kṛṣṇa, one needs supernatural power, which is the grace and mercy of the Lord. Without this grace and mercy, one cannot compose transcendental literature. By dint of the grace of the Lord, however, even one who is unfit for a literary career can describe wonderful transcendental topics. Description of Kṛṣṇa is possible for one who is empowered. Kṛṣṇa-śakti vinā nahe tāra pravartana (Cc. Antya 7.11). Unless endowed with the mercy of the Lord, one cannot preach of the Lord's name, fame, quality, form, entourage and so on. It should be concluded, therefore, that the description of *Caitanya-caritāmṛta* by Kṛṣṇadāsa Kavirāja Gosvāmī manifests specific mercy bestowed upon the author, although he thought of himself as the most fallen. We should not consider him fallen because he describes himself as such. Rather, anyone who is able to compose such transcendental literature is our esteemed master.





TEXT 2





jaya jaya śrī-kṛṣṇa-caitanya gauracandra



jayādvaitacandra jaya jaya nityānanda



SYNONYMS



*jaya jaya*-all glories; *śrī-kṛṣṇa-caitanya*-Lord Śrī Caitanya Mahāprabhu; *gaura-candra*-Lord Gauracandra; *jaya ādvaita-candra*-all glories to Advaita Ācārya; *jaya jaya*-all glories to; *nityānanda*-Lord Nityānanda Prabhu.



TRANSLATION



All glories to Śrī Kṛṣṇa Caitanya Mahāprabhu! All glories to Advaitacandra! All glories to Lord Nityānanda Prabhu!





TEXT 3





jaya jaya gadādhara jaya śrīnivāsa



jaya mukunda vāsudeva jaya haridāsa



SYNONYMS



*jaya jaya gadādhara*-all glories to Gadādhara Prabhu; *jaya śrīnivāsa*-all glories to Śrīvāsa Ṭhākura; *jaya mukunda*-all glories to Mukunda; *vāsudeva*-all glories to Vāsudeva; *jaya haridāsa*-all glories to Haridāsa Ṭhākura.



TRANSLATION



All glories to Gadādhara Prabhu! All glories to Śrīvāsa Ṭhākura! All glories to Mukunda Prabhu and Vāsudeva Prabhu! All glories to Haridāsa Ṭhākura!





TEXT 4





jaya dāmodara-svarūpa jaya murāri gupta



ei saba candrodaye tamaḥ kaila lupta



SYNONYMS



*jaya*-all glories; *dāmodara-svarūpa*-of the name Svarūpa Dāmodara; *jaya*-all glories; *murāri gupta*-of the name Murāri Gupta; *ei saba*-of all these; *candra*-udaye-such moons having arisen; *tamaḥ*-darkness; *kaila*-made; *lupta*-dissipated.



TRANSLATION



All glories to Svarūpa Dāmodara and Murāri Gupta! All these brilliant moons have together dissipated the darkness of this material world.





TEXT 5





jaya śrī-caitanyacandrera bhakta candra-gaṇa



sabāra prema jyotsnāya ujjvala tri-bhuvana



SYNONYMS



*jaya*-all glories; *śrī-caitanya*-of Lord Caitanya Mahāprabhu; *candrera*-who is as bright as the moon; *bhakta*-devotees; *candra*-gaṇa-other moons; *sabāra*-of all of them; *prema-jyotsnāya*-by the full light of love of Godhead; *ujjvala*-bright; *tri-bhuvana*-all the three worlds.



TRANSLATION



All glories to the moons who are devotees of the principal moon, Lord Caitanyacandra! Their bright moonshine illuminates the entire universe.



PURPORT



In this verse we find the moon described as candra-gaṇa, which is plural in number. This indicates that there are many moons. In the *Bhagavad-gītā* the Lord says, nakṣatrāṇām ahaṁ śaśī: "Among the stars, I am the moon." (Bg. 10.21) All the stars are like the moon. Western astronomers consider the stars to be suns, but Vedic astronomers, following the Vedic scriptures, consider them moons. The sun has the ability to shine powerfully, and the moons reflect the sunshine and therefore look brilliant. In *Caitanya-caritāmṛta* Kṛṣṇa is described to be like the sun. The supreme powerful is the Supreme Personality of Godhead Śrī Kṛṣṇa, or Lord Śrī Caitanya Mahāprabhu, and His devotees are also bright and illuminating because they reflect the supreme sun. The *Caitanya-caritāmṛta* (Madhya 22.31) states:





kṛṣṇa--sūrya-sama; māyā haya andhakāra

yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra



"Kṛṣṇa is bright like the sun. As soon as the sun appears, there is no question of darkness or nescience." Similarly, this verse also describes that by the illumination of all the moons, brightened by the reflection of the Kṛṣṇa sun, or by the grace of all the devotees of Caitanya Mahāprabhu, the entire world will be illuminated, despite the darkness of Kali-yuga. Only the devotees of Lord Caitanya Mahāprabhu can dissipate the darkness of Kali-yuga, the ignorance of the population of this age. No one else can do so. We therefore wish that all the devotees of the Kṛṣṇa consciousness movement may reflect the supreme sun and thus dissipate the darkness of the entire world.





TEXT 6





ei ta' kahila granthārambhe mukha-bandha



ebe kahi caitanya-līlā-krama-anubandha



SYNONYMS



*ei ta'*-thus; *kahila*-I have spoken; *grantha-ārambhe*-in the beginning of the book; *mukha*-bandha-preface; *ebe*-now; *kahi*-I speak; *caitanya*-of Lord Caitanya Mahāprabhu; *līlā-krama*-the chronological order of His pastimes; *anubandha*-as they are combined together.



TRANSLATION



Thus I have spoken the preface of *Caitanya-caritāmṛta*. Now I shall describe Caitanya Mahāprabhu's pastimes in chronological order.





TEXT 7





prathame ta' sūtra-rūpe kariye gaṇana



pācṅe tāhā vistāri kariba vivarana



SYNONYMS



*prathame*-in the beginning; *ta'*-however; *sūtra-rūpe*-in the form of a synopsis; *kariye*-do; *gaṇana*-counting; *pāche*-thereafter; *tāhā*-that; *vistāri*-describing; *kariba*-I shall do; *vivaraṇa*-expansion.



TRANSLATION



First let me give a synopsis of the Lord's pastimes. Then I shall describe them in detail.





TEXT 8





śrī-kṛṣṇa-caitanya navadvīpe avatari



āṭa-calliśa vatsara prakaṭa vihari



SYNONYMS



*śrī-kṛṣṇa-caitanya*-Lord Śrī Caitanya Mahāprabhu; *navadvīpe*-at Navadvīpa; *avatari*-adventing Himseif; *āṭa*-calliśa-forty-eight; *vatsara*-years; *prakaṭa*-visible; *vihari*-enjoying.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu, adventing Himself in Navadvīpa, was visible for forty-eight years, enjoying His pastimes.





TEXT 9





caudda-śata sāta śake janmera pramāṇa



caudda-śata pañcānne ha-ila antardhāna



SYNONYMS



caudda-śata-1400 (A.D. 1479); *sāta*-and seven; *śake*-in the Śaka Era; *janmera*-of birth; *pramāṇa*-evidence; *caudda-śata pañcānne*-in the year 1455 (A.D. 1534); *ha*-ila-became; *antardhāna*-disappearance.



TRANSLATION



In the year 1407 of the Śaka Era (A.D. 1486), Lord Śrī Caitanya Mahāprabhu appeared, and in the year 1455 (A.D. 1534) He disappeared from this world.





TEXT 10





cabbiśa vatsara prabhu kaila gṛha-vāsa



nirantara kaila kṛṣṇa-kīrtana-vilāsa



SYNONYMS



*cabbiśa*-twenty-four; *vatsara*-years; *prabhu*-the Lord; *kaila*-did; *gṛha*-vāsa-residing at home; *nirantara*-always; *kaila*-did; *kṛṣṇa*-kīrtana-chanting of the Hare Kṛṣṇa mantra; *vilāsa*-pastimes.



TRANSLATION



For twenty-four years Lord Caitanya lived in the gṛhastha-āśrama [household life], always engaging in the pastimes of the Hare Kṛṣṇa movement.





TEXT 11





cabbiśa vatsara-śeṣe kariyā sannyāsa



āra cabbiśa vatsara kaila nīlācale vāsa



SYNONYMS



*cabbiśa*-twenty-four; *vatsara*-years; *śeṣe*-at the end of; *kariyā*-accepting; *sannyāsa*-renounced order; *āra*-another; *cabbiśa*-twenty-four; *vatsara*-years; *kaila*-did; *nīlācale*-at Jagannātha Purī; *vāsa*-reside.



TRANSLATION



After twenty-four years He accepted the renounced order of life, sannyāsa, and He resided for twenty-four years more at Jagannātha Purī.





TEXT 12





tāra madhye chaya vatsara--gamanāgamana



kabhu dakṣiṇa, kabhu gauḍa, kabhu vṛndāvana



SYNONYMS



*tāra madhye*-out of that; *chaya vatsara*-six years; *gamana-āgamana*-touring; *kabhu*-sometimes; *dakṣiṇa*-in South India; *kabhu*-sometimes; *gauḍa*-in Bengal; *kabhu*-sometimes; *vṛndāvana*-in Vṛndāvana.



TRANSLATION



Of these last twenty-four years, He spent the first six years continuously touring India, sometimes in South India, sometimes in Bengal and sometimes in Vṛndāvana.





TEXT 13





aṣṭādaśa vatsara rahilā nīlācale



kṛṣṇa-prema-nāmāmṛte bhāsā'la sakale



SYNONYMS



*aṣṭādaśa*-eighteen; *vatsara*-years; *rahilā*-remained; *nīlācale*-at Jagannātha Purī; *kṛṣṇa*-prema-love of Godhead; *nāma-amṛte*-in the nectar of the Hare Kṛṣṇa mantra; *bhāsā'la*-inundated; *sakale*-everyone.



TRANSLATION



For the remaining eighteen years He continuously stayed in Jagannātha Purī. Chanting the nectarean Hare Kṛṣṇa mahā-mantra, He inundated everyone there in a flood of love of Kṛṣṇa.





TEXT 14





gārhasthye prabhura līlā--'ādi'-līlākhyāna



'madhya'- 'antya'-līlā--śeṣa-līlāra dui nāma



SYNONYMS



*gārhasthye*-in household life; *prabhura*-of the Lord; *līlā*-pastimes; *ādi*-the original; *līlā*-pastimes; *ākhyāna*-has the name of; *madhya*-middle; *antya*-last; *līlā*-pastimes; *śeṣa-līlāra*-the last part of the pastimes; *dui*-two; *nāma*-names.



TRANSLATION



The pastimes of His household life are known as ādi-līlā, or the original pastimes. His later pastimes are known as madhya-līlā and antya-līlā, or the middle and final pastimes.





TEXT 15





ādi-līlā-madhye prabhura yateka carita



sūtra-rūpe murāri gupta karilā grathita



SYNONYMS



*ādi-līlā*-the original pastimes; *madhye*-within; *prabhura*-of the Lord; *yateka*-whatever; *carita*-activities; *sūtra-rūpe*-in the form of notes; *murāri gupta*-of the name Murāri Gupta; *karilā*-has; *grathita*-recorded.



TRANSLATION



All the pastimes enacted by Lord Śrī Caitanya Mahāprabhu in His ādi-lilā were recorded in summary form by Murāri Gupta.





TEXT 16





prabhura ye śeṣa-līlā svarūpa-dāmodara



sūtra kari' granthilena granthera bhitara



SYNONYMS



*prabhura*-of the Lord; *ye*-whatever; *śeṣa*-līlā-pastimes at the end; *svarūpa- dāmodara*-of the name Svarūpa Dāmodara; *sūtra kari'*-in the form of notes; *granthilena*-recorded; *granthera*-a book; *bhitara*-within.



TRANSLATION



His later pastimes [madhya-līlā and āntya-līlā] were recorded in the form of notes by His secretary, Svarūpa Dāmodara Gosvāmī, and thus kept within a book.





TEXT 17





ei dui janera sūtra dekhiyā śuniyā



varṇanā karena vaiṣṇava krama ye kariyā



SYNONYMS



*ei*-of these; *dui*-two; *janera*-persons; *sūtra*-notes; *dekhiyā*-after looking at; *śuniyā*-and hearing; *varṇanā*-description; *karena*-does; *vaiṣṇava*-the devotee; *krama*-chronological; *ye*-which; *kariyā*-making.



TRANSLATION



By seeing and hearing the notes recorded by these two great personalities, a Vaiṣṇava, a devotee of the Lord, can know these pastimes one after another.





TEXT 18





bālya, paugaṇḍa, kaiśora, yauvana,--cāri bheda



ataeva ādi-khaṇḍe līlā cāri bheda



SYNONYMS



*bālya*-childhood; *paugaṇḍa*-early boyhood; *kaiśora*-later boyhood; *yauvana*-youth; *cāri*-four; *bheda*-divisions; *ataeva*-therefore; *ādi-khaṇḍe*-in the original part; *līlā*-of the pastimes; *cāri*-four; *bheda*-divisions.



TRANSLATION



In His original pastimes there are four divisions: bālya, paugaṇḍa, kaiśora and yauvana [childhood, early boyhood, later boyhood and youth ].





TEXT 19





sarva-sad-guṇa-pūrṇāṁ tāṁ



vande phālguna-pūrṇimām



yasyāṁ śrī-kṛṣṇa-caitanyo



'vatīrṇaḥ kṛṣṇa-nāmabhiḥ



SYNONYMS



*sarva*-all; *sat*-auspicious; *guṇa*-qualities; *pūrṇām*-filled with; *tām*-that; *vande*-I offer obeisances; *phālguna*-of the month of Phālguna; *pūrṇimām*-the full-moon evening; *yasyām*-in which; *śrī-kṛṣṇa-caitanyaḥ*-Lord Śrī Caitanya Mahāprabhu; *avatīrṇaḥ*-advented; *kṛṣṇa*-Lord Kṛṣṇa's; *nāmabhiḥ*-with the chanting of the holy names.



TRANSLATION



I offer my respectful obeisances unto the full-moon evening in the month of Phālguna, an auspicious time full of auspicious symptoms, when Lord Śrī Caitanya Mahāprabhu advented Himself with the chanting of the holy name, Hare Kṛṣṇa.





TEXT 20





phālguna-pūrṇimā-sandhyāya prabhura janmodaya



sei-kāle daiva-yoge candra-grahaṇa haya



SYNONYMS



*phālguna-pūrṇimā*-of the full moon of the month of Phālguna; *sandhyāya*-in the evening; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *janma*-udaya-at the time of His birth; *sei*-kāle-at that moment; *daiva*-yoge-accidentally; *candra*-grahaṇa-lunar eclipse; *haya*-takes place.



TRANSLATION



On the full-moon evening of the month of Phālguna when the Lord took birth, coincidentally there was also a lunar eclipse.





TEXT 21





'hari' 'hari' bale loka haraṣita hañā



janmilā caitanya-prabhu 'nāma' janmāiyā



SYNONYMS



*hari hari*-the holy names of the Lord; *bale*-speak; *loka*-the people; *haraṣita*-jubilant; *hañā*-becoming; *janmilā*-took birth; *caitanya-prabhu*-Lord Śrī Caitanya Mahāprabhu; *nāma*-the holy name; *janmāiyā*-after causing to appear.



TRANSLATION



In jubilation everyone was chanting the holy name of the Lord-"Hari! Hari!"-and Lord Śrī Caitanya Mahāprabhu then appeared, after first causing the appearance of the holy name.





TEXT 22





janma-bālya-paugaṇḍa-kaiśora-yuvā-kāle



hari-nāma laoyāilā prabhu nānā chale



SYNONYMS



*janma*-time of birth; *bālya*-childhood; *paugaṇḍa*-early boyhood; *kaiśora*-end of boyhood; *yuvā*-kāle-youth; *hari-nāma*-the holy name of the Lord; *laoyāilā*-caused to take; *prabhu*-the Lord; *nānā*-various; *chale*-under different pleas.



TRANSLATION



At His birth, in His childhood, in His early and later boyhood as well as in His youth, Lord Caitanya Mahāprabhu, under different pleas, induced people to chant the holy name of Hari [the Hare Kṛṣṇa mahā-mantra].





TEXT 23





bālya-bhāva chale prabhu karena krandana



'kṛṣṇa' 'hari' nāma śuni' rahaye rodana



SYNONYMS



*bālya*-bhāva chale-as if in His childhood state; *prabhu*-the Lord; *karena*-does; *krandana*-crying; *kṛṣṇa*-Lord Kṛṣṇa; *hari*-Lord Hari; *nāma*-names; *śuni'*-hearing; *rahaye*-stops; *rodana*-crying.



TRANSLATION



In His childhood, when the Lord was crying, He would stop immediately upon hearing the holy names Kṛṣṇa and Hari.





TEXT 24





ataeva 'hari' 'hari' bale nārīgaṇa



dekhite āise yebā sarva bandhu jana



SYNONYMS



*ataeva*-therefore; *hari hari*-the holy name of the Lord; *bale*-chant; *nārī-gaṇa*-all the ladies; *dekhite*-to see; *āise*-they come; *yebā*-whoever; *sarva*-all; *bandhu*-jana-friends.



TRANSLATION



All the friendly ladies who came to see the child would chant the holy names, "Hari, Hari!" as soon as the child would cry.





TEXT 25





'gaurahari' bali' tāre hāse sarva nārī



ataeva haila tāṅra nāma 'gaurahari'



SYNONYMS



*gaurahari*-of the name Gaurahari; *bali'*-addressing Him thus; *tāre*-unto the Lord; *hāse*-laugh; *sarva nārī*-all the ladies; *ataeva*-therefore; *haila*-became; *tāṅra*-His; *nāma*-name; *gaurahari*-of the name Gaurahari.



When all the ladies saw this fun, they enjoyed laughing and called the Lord "Gaurahari." Since then, Gaurahari became another of His names.





TEXT 26





*bālya vayasa-*-yāvat hāte khaḍi dila



*paugaṇḍa vayasa-*-yāvat vivāha nā kaila



SYNONYMS



*bālya vayasa*-childhood age; *yāvat*-until the time; *hāte*-in His hand; *khaḍi*-chalk; *dila*-was given; *paugaṇḍa vayasa*-the part of boyhood known as paugaṇḍa; *yāvat*-until; *vivāha*-marriage; *nā*-not; *kaila*-did take place.



TRANSLATION



His childhood lasted until the date of hāte khaḍi, the beginning of His education, and His age from the end of His childhood until He married is called paugaṇḍa.





TEXT 27





vivāha karile haila navīna yauvana



sarvatra laoyāila prabhu nāma-saṅkīrtana



SYNONYMS



*vivāha karile*-after getting married; *haila*-began; *navīna*-new; *yauvana*-youth; *sarvatra*-everywhere; *laoyāila*-caused to take; *prabhu*-the Lord; *nāma-saṅkīrtana*-the saṅkīrtana movement.



TRANSLATION



After His marriage His youth began, and in His youth He induced everyone to chant the Hare Kṛṣṇa mahā-mantra anywhere and everywhere.





TEXT 28





paugaṇḍa-vayase paḍena, paḍāna śiṣyagaṇe



sarvatra karena kṛṣṇa-nāmera vyākhyāne



SYNONYMS



*paugaṇḍa-vayase*-in the age of paugaṇḍa; *paḍena*-studies; *paḍāna*-teaches; *śisya*-gaṇe-disciples; *sarvatra*-everywhere; *karena*-does; *kṛṣṇa-nāmera*-the holy name of Lord Kṛṣṇa; *vyākhyāne*-description.



TRANSLATION



During His paugaṇḍa age He became a serious student and also taught disciples. In this way He used to explain the holy name of Kṛṣṇa everywhere.





TEXT 29





sūtra-vṛtti-pāṅji-ṭīkā kṛṣṇete tātparya



śiṣyera pratīta haya,--prabhāva āścarya



SYNONYMS



*sūtra*-aphorisms; *vṛtti*-explanation; *pāṅji*-application; *ṭīkā*-notes; *kṛṣṇete*-unto Kṛṣṇa; *tātparya*-culmination; *śiṣyera*-of the disciple; *pratīta*-realization; *haya*-becomes; *prabhāva*-influence; *āścarya*-wonderful.



TRANSLATION



When teaching a course in grammar [vyākaraṇa] and explaining it with notes, Śrī Caitanya Mahāprabhu taught His disciples about the glories of Lord Kṛṣṇa. All explanations culminated in Kṛṣṇa, and His disciples would understand them very easily. Thus His influence was wonderful.



PURPORT



Śrīla Jiva Gosvāmī compiled a grammar in two parts named Laghu-hari-nāmāmṛta-vyākaraṇa and Bṛhad-dhari-nāmāmṛta-vyākaraṇa. If someone studies these two texts in vyākaraṇa, or grammar, he learns the grammatical rules of the Sanskrit language and simultaneously learns how to become a great devotee of Lord Kṛṣṇa.





In the *Caitanya-bhāgavata*, First Chapter, there is a statement about the method by which Lord Śrī Caitanya Mahāprabhu taught grammar. Lord Caitanya Mahāprabhu explained the aphorisms of grammar to be eternal, like the holy name of Kṛṣṇa. As stated in *Bhagavad-gītā* (15.15), vedaiś ca sarvair aham eva vedyaḥ. The purport of all revealed scriptures is understanding of Kṛṣṇa. Therefore if a person explains anything that is not Kṛṣṇa, he simply wastes his time laboring hard without fulfilling the aim of his life. If one simply becomes a teacher or professor of education but does not understand Kṛṣṇa, it is to be understood that he is among the lowest of mankind, as stated in *Bhagavad-gītā* (7.15): narādhamā māyayāpahṛta-jñānāḥ. If one does not know the essence of all revealed scriptures but still becomes a teacher, his teaching is like the disturbing braying of an ass.





TEXT 30





yāre dekhe, tāre kahe,--kaha kṛṣṇa-nāma



kṛṣṇa-nāme bhāsāila navadvīpa-grāma



SYNONYMS



*yāre*-whomever; *dekhe*-He sees; *tāre*-to him; *kahe*-He says; *kaha*-speak; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *kṛṣṇa-nāme*-by the holy name of Lord Kṛṣṇa; *bhāsāila*-was inundated; *navadvīpa*-the place of the name Navadvīpa; *grāma*-village.



TRANSLATION



When Lord Caitanya Mahāprabhu was a student, He asked whomever He met to chant the Hare Kṛṣṇa mahā-mantra. In this way He inundated the whole town of Navadvīpa with the chanting of Hare Kṛṣṇa.



PURPORT



The present Navadvīpa-dhāma is but a part of the whole of Navadvīpa. Navadvīpa means "nine islands." These nine islands, which occupy an area of land estimated at thirty-two square miles, are surrounded by different branches of the Ganges. In all nine of those islands of the Navadvīpa area there are different places for cultivating devotional service. It is stated in the *Śrīmad-Bhāgavatam* (7.5.23) that there are nava-vidha bhakti, nine different activities of devotional service:





śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam



There are different islands in the Navadvīpa area for cultivation of these nine varieties of devotional service. They are as follows: (1) Antardvīpa, (2) Sīmantadvīpa, (3) Godrumadvīpa, (4) Madhyadvīpa, (5) Koladvīpa, (6) Ṛtudvīpa, (7) Jahnudvīpa, (8) Modadruma-dvīpa and (9) Rudradvīpa. According to the settlement map, our ISKCON Navadvīpa center is situated on the Rudradvīpa island. Below Rudradvīpa, in Antardvīpa, is Māyāpur. There Śrī Jagannātha Miśra, the father of Caitanya Mahāprabhu, used to reside. In all these different islands, Lord Caitanya Mahāprabhu, as a young man, used to lead His saṅkīrtana party. He thus inundated the entire area with the waves of love of Kṛṣṇa.





TEXT 31





kiśora vayase ārambhilā saṅkīrtana



rātra-dine preme nṛtya, saṅge bhakta-gaṇa



SYNONYMS



*kiśora vayase*-just before the beginning of His youthful life; *ārambhilā*-began; *saṅkīrtana*-the saṅkīrtana movement; *rātra*-dine-night and day; *preme*-in ecstasy; *nṛtya*-dancing; *saṅge*-along with; *bhakta-gaṇa*-the devotees.



TRANSLATION



Just prior to His youthful life, He began the saṅkīrtana movement. Day and night He used to dance in ecstasy with His devotees.





TEXT 32





nagare nagare bhrame kīrtana kariyā



bhāsāila tri-bhuvana prema-bhakti diyā



SYNONYMS



*nagare nagare*-in different parts of the town; *bhrame*-wanders; *kīrtana*-chanting; *kariyā*-performing; *bhāsāila*-inundated; *tri-bhuvana*-all the three worlds; *prema*-bhakti-love of Godhead; *diyā*-distributing.



TRANSLATION



The saṅkīrtana movement went on from one part of the town to another, as the Lord wandered everywhere performing kīrtana. In this way He inundated the whole world by distributing love of Godhead.



PURPORT



One may raise the question how all three worlds became inundated with love of Kṛṣṇa since Caitanya Mahāprabhu performed kīrtana only in the Navadvīpa area. The answer is that Lord Śrī Caitanya Mahāprabhu is Kṛṣṇa Himself. The entire cosmic manifestation results from the Lord's first setting it in motion. Similarly, since the saṅkīrtana movement was first set in motion five hundred years ago by Śrī Caitanya Mahāprabhu's desire that it spread all over the universe, the Kṛṣṇa consciousness movement, in continuity of that same motion, is now spreading all over the world, and in this way it will gradually spread all over the universe. With the spread of the Kṛṣṇa consciousness movement, everyone will merge in an ocean of love of Kṛṣṇa.





TEXT 33





cabbiśa vatsara aiche navadvīpa-grāme



laoyāilā sarva-loke kṛṣṇa-prema-nāme



SYNONYMS



*cabbiśa*-twenty-four; *vatsara*-years; *aiche*-in that way; *navadvīpa*-of the name Navadvīpa; *grāme*-in the village; *laoyāilā*-induced; *sarva*-loke-every man; *kṛṣṇa*-prema-love of Kṛṣṇa; *nāme*-in the holy name.



TRANSLATION



Lord Caitanya Mahāprabhu lived in the Navadvīpa area for twenty-four years, and He induced every person to chant the Hare Kṛṣṇa mahā-mantra and thus merge in love of Kṛṣṇa.





TEXT 34





cabbiśa vatsara chilā kariyā sannyāsa



bhakta-gaṇa lañā kailā nīlācale vāsa



SYNONYMS



*cabbiśa*-twenty-four; *vatsara*-years; *chilā*-remained; *kariyā*-accepting; *sannyāsa*-the renounced order; *bhakta*-gaṇa-devotees; *lañā*-taking with Him; *kailā*-did; *nīlācale*-in Jagannātha Purī; *vāsa*-reside.



TRANSLATION



For His remaining twenty-four years, Śrī Caitanya Mahāprabhu, after accepting the renounced order of life, stayed at Jagannātha Purī with His devotees.





TEXT 35





tāra madhye nīlācale chaya vatsara



nṛtya, gīta, premabhakti-dāna nirantara



SYNONYMS



*tāra madhye*-out of those twenty-four years; *nīlācale*-while He was staying at Jagannātha Purī; *chaya vatsara*-continuously for six years; *nṛtya*-dancing; *gīta*-chanting; *prema*-bhakti-love of Kṛṣṇa; *dāna*-distribution; *nirantara*-always.



TRANSLATION



For six of these twenty-four years in Nīlācala [Jagannātha Purī], He distributed love of Godhead by always chanting and dancing.





TEXT 36





setubandha, āra gauḍa-vyāpi vṛndāvana



prema-nāma pracāriyā karilā bhramaṇa



SYNONYMS



*setubandha*-Cape Comorin; *āra*-and; *gauḍa*-Bengal; *vyāpi*-extending; *vṛndāvana*-to Vṛndāvana; *prema*-nāma-love of Kṛṣṇa and the holy name of Kṛṣṇa; *pracāriyā*-distributing; *karilā*-performed; *bhramaṇa*-touring.



TRANSLATION



Beginning from Cape Comorin and extending through Bengal to Vṛndāvana, during these six years He toured all of India, chanting, dancing and distributing love of Kṛṣṇa.





TEXT 37





ei 'madhya-līlā' nāma--līlā-mukhyadhāma



śeṣa aṣṭādaśa varṣa--'antya-līlā' nāma



SYNONYMS



*ei*-these; *madhya*-līlā nāma-named the middle pastimes; *līlā*-pastimes; *mukhya*-dhāma-principal place; *śeṣa*-last; *aṣṭādaśa*-eighteen; *varṣa*-years; *antya-līlā*-the final pastimes; *nāma*-named.



TRANSLATION



The activities of Lord Caitanya Mahāprabhu in His travels after He accepted sannyāsa are His principal pastimes. His activities during His remaining eighteen years are called antya-līlā, or the final portion of His pastimes.





TEXT 38





tāra madhye chaya vatsara bhaktagaṇa-saṅge



prema-bhakti laoyāila nṛtya-gīta-raṅge



SYNONYMS



*tāra madhye*-out of that; *chaya vatsara*-six years; *bhakta*-gaṇa-saṅge-along with devotees; *prema*-bhakti-love of Kṛṣṇa; *laoyāila*-induced; *nṛtya*-dancing; *gīta*-chanting; *raṅge*-in transcendental bliss.



TRANSLATION



For six of the eighteen years He continuously stayed in Jagannātha Purī, He regularly performed kīrtana, inducing all the devotees to love Kṛṣṇa simply by chanting and dancing.





TEXT 39





dvādaśa vatsara śeṣa rahilā nīlācale



premāvasthā śikhāilā āsvādana-cchale



SYNONYMS



*dvādaśa*-twelve; *vatsara*-years; *śeṣa*-balance; *rahilā*-remained; *nīlācale*-at Jagannātha Purī; *prema-avasthā*-a state of ecstasy; *śikhāilā*-instructed everyone; *āsvādana*-chale-under the plea of tasting it Himself.



TRANSLATION



For the remaining twelve years He stayed in Jagannātha Purī, He taught everyone how to taste the transcendental mellow ecstasy of love of Kṛṣṇa by tasting it Himself.



PURPORT



A person who is advanced in Kṛṣṇa consciousness always feels separation from Kṛṣṇa because such a feeling of separation excels the feeling of meeting Kṛṣṇa. Śrī Caitanya Mahāprabhu, in His last twelve years of existence within this world at Jagannātha Purī, taught the people of the world how, with a feeling of separation, one can develop His dormant love of Kṛṣṇa. Such feelings of separation or meeting with Kṛṣṇa are different stages of love of Godhead. These feelings develop in time when a person seriously engages in devotional service. The highest stage is called prema-bhakti, but this stage is attained by executing sādhana-bhakti. One should not try to elevate himself artificially to the stage of prema-bhakti without seriously following the regulative principles of sādhana-bhakti. prema-bhakti is the stage of relishing, whereas sādhana-bhakti is the stage of improving in devotional service. Śrī Caitanya Mahāprabhu taught this cult of devotional service in full detail by practical application in His own life. It is said, therefore, āpani ācari' bhakti śikhāimu sabāre. Śrī Caitanya Mahāprabhu is Kṛṣṇa Himself, and in the role of a kṛṣṇa-bhakta, a devotee of Kṛṣṇa, He instructed the entire world how one can execute devotional service and thus go back home, back to Godhead, in due course of time.





TEXT 40





rātri-divase kṛṣṇa-viraha-sphuraṇa



unmādera ceṣṭā kare pralāpa-vacana



SYNONYMS



*rātri*-divase-day and night; *kṛṣṇa*-viraha-feelings of separation from Kṛṣṇa; *sphuraṇa*-awakening; *unmādera*-of a madman; *ceṣṭā*-activities; *kare*-performs; *pralāpa*-talking inconsistently; *vacana*-words.



TRANSLATION



Day and night Lord Caitanya Mahāprabhu felt separation from Kṛṣṇa. Manifesting symptoms of this separation, He cried and talked very inconsistently, like a madman.





TEXT 41





śrī-rādhāra pralāpa yaiche uddhava-darśane



seimata unmāda-pralāpa kare rātri-dine



SYNONYMS



*śrī-rādhāra*-of Śrīmatī Rādhārāṇī; *pralāpa*-talking; *yaiche*-as She did; *uddhava-darśane*-by meeting Uddhava; *sei*-mata-exactly like that; *unmāda*-madness; *pralāpa*-talking inconsistently; *kare*-does; *rātri*-dine-day and night.



TRANSLATION



As Śrīmatī Rādhārāṇī talked inconsistently when She met Uddhava, so also Śrī Caitanya Mahāprabhu relished, both day and night, such ecstatic talk in the mood of Śrīmatī Rādhārāṇī.



PURPORT



In this connection one should refer to Śrīmatī Rādhārāṇī's soliloquy after meeting Uddhava in Vṛndāvana. Śrī Caitanya Mahāprabhu presented a similar picture of such ecstatic imaginary talking. Full of jealousy and madness symptomizing neglect by Kṛṣṇa, Śrīmatī Rādhārāṇī, criticizing a bumblebee, talked just like a madwoman. Śrī Caitanya Mahāprabhu, in the last days of His pastimes, exhibited all the symptoms of such ecstasy. In this connection one should refer to the Fourth Chapter of *Ādi-līlā*, verses 107 and 108.





TEXT 42





vidyāpati, jayadeva, caṇḍīdāsera gīta



āsvādena rāmānanda-svarūpa-sahita



SYNONYMS



*vidyāpati*-the author of the name Vidyāpati; *jayadeva*-of the name Jayadeva; *caṇḍīdāsera*-of the name Caṇḍīdāsa; *gīta*-their songs; *āsvādena*-tastes; *rāmānanda*-of the name Rāmānanda; *svarūpa*-of the name Svarūpa; *sahita*-along with.



TRANSLATION



The Lord used to read the books of Vidyāpati, Jayadeva and Caṇḍīdāsa, relishing their songs with His confidential associates like Śrī Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī.



PURPORT



Vidyāpati was a famous composer of songs about the pastimes of Rādhā-Kṛṣṇa. He was an inhabitant of Mithilā, born in a brāhmaṇa family. It is calculated that he composed his songs during the reign of King Śivasiṁha and Queen Lachimādevī in the beginning of the fourteenth century of the Śaka Era, almost one hundred years before the appearance of Lord Caitanya Mahāprabhu. The twelfth generation of Vidyāpati's descendants is still living. Vidyāpati's songs about the pastimes of Lord Kṛṣṇa express intense feelings of separation from Kṛṣṇa, and Śrī Caitanya Mahāprabhu relished all those songs in His ecstasy of separation from Kṛṣṇa.





Jayadeva was born during the reign of Mahārāja Lakṣmaṇa Sena of Bengal in the eleventh or twelfth century of the Śaka Era. His father was Bhojadeva, and his mother was Vāmādevī. For many years he lived in Navadvīpa, then the capital of Bengal. His birthplace was in the Birbhum district in the village Kendubilva. In the opinion of some authorities, however, he was born in Orissa, and still others say that he was born in southern India. He passed the last days of his life in Jagannātha Purī. One of his famous books is Gīta-govinda, which is full of transcendental mellow feelings of separation from Kṛṣṇa. The gopīs felt separation from Kṛṣṇa before the rāsa dance, as mentioned in the *Śrīmad-Bhāgavatam*, and the Gīta-govinda expresses such feelings. There are many commentaries on the Gīta-govinda by many Vaiṣṇavas.



Caṇḍīdāsa was born in the village of Nānnura, which is also in the Birbhum district of Bengal. He was born of a brāhmaṇa family, and it is said that he also took birth in the beginning of the fourteenth century, Śakābda Era. It has been suggested that Caṇḍīdāsa and Vidyāpati were great friends because the writings of both express the transcendental feelings of separation profusely. The feelings of ecstasy described by Caṇḍīdāsa and Vidyāpati were actually exhibited by Śrī Caitanya Mahāprabhu. He relished all those feelings in the role of Śrīmatī Rādhārāṇī, and His appropriate associates for this purpose were Śrī Rāmānanda Rāya and Śrī Svarūpa Dāmodara Gosvāmī. These intimate associates of Lord Caitanya Mahāprabhu helped the Lord very much in the pastimes in which He felt like Rādhārāṇī.



Śrī Bhaktisiddhānta Sarasvatī Ṭhākura comments in this connection that such feelings of separation as Lord Caitanya Mahāprabhu enjoyed from the books of Vidyāpati, Caṇḍīdāsa and Jayadeva are especially reserved for persons like Śrī Rāmānanda Rāya and Svarūpa Dāmodara, who were paramahaṁsas, men of the topmost perfection, because of their advanced spiritual consciousness. Such topics are not to be discussed by ordinary persons imitating the activities of Lord Caitanya Mahāprabhu. For critical students of mundane poetry and literary men without God consciousness who are after bodily sense gratification, there is no need to read such a high standard of transcendental literature. Persons who are after sense gratification should not try to imitate rāgānuga devotional service. In their songs, Caṇḍīdāsa, Vidyāpati and Jayadeva have described the transcendental activities of the Supreme Personality of Godhead. Mundane reviewers of the songs of Vidyāpati, Jayadeva and Caṇḍīdāsa simply help people in general become debauchees, and this leads only to social scandals and atheism in the world. One should not misunderstand the pastimes of Rādhā and Kṛṣṇa to be the activities of a mundane young boy and girl. The mundane sexual activities of young boys and girls are most abominable. Therefore, those who are in bodily consciousness and who desire sense gratification are forbidden to indulge in discussions of the transcendental pastimes of Śrī Rādhā and Kṛṣṇa.





TEXT 43





kṛṣṇera viyoge yata prema-ceṣṭita



āsvādiyā pūrṇa kaila āpana vāñchita



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *viyoge*-in separation; *yata*-as many; *prema*-loving affairs; *ceṣṭita*-activities; *āsvādiyā*-tasting them; *pūrṇa*-fulfilled; *kaila*-made; *āpana*-own; *vāñchita*-desires.



TRANSLATION



In separation from Kṛṣṇa, Śrī Caitanya Mahāprabhu relished all these ecstatic activities, and thus He fulfilled His own desires.



PURPORT



In the beginning of *Caitanya-caritāmṛta* it is said that Lord Caitanya appeared in order to taste the feelings Rādhārāṇī felt upon seeing Kṛṣṇa. Kṛṣṇa Himself could not understand the ecstatic feelings of Rādhārāṇī toward Him, and therefore He desired to accept the role of Rādhārāṇī and thereby taste these feelings. Lord Caitanya is Kṛṣṇa with the feelings of Rādhārāṇī; in other words, He is a combination of Rādhā and Kṛṣṇa. It is therefore said, śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. By worshiping Śrī Caitanya Mahāprabhu alone, one can relish the loving affairs of Rādhā and Kṛṣṇa together. One should therefore try to understand Rādhā-Kṛṣṇa not directly but through Śrī Caitanya Mahāprabhu and through His devotees. Śrīla Narottama dāsa Ṭhākura therefore says, rūpa-raghunātha-pade haibe ākuti, kabe hāma bujhaba se yugala-pīriti: "When shall I develop a mentality of service toward Śrī Rūpa Gosvāmī, Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī and the other devotees of Lord Caitanya and thus become eligible to understand the pastimes of Śrī Rādhā and Kṛṣṇa?"





TEXT 44





ananta caitanya-līlā kṣudra jīva hañā



ke varṇite pāre, tāhā vistāra kariyā



SYNONYMS



*ananta*-unlimited; *caitanya-līlā*-the pastimes of Lord Caitanya; *kṣudra*-a small; *jīva*-living entity; *hañā*-being; *ke*-who; *varṇite*-describe; *pāre*-can; *tāhā*-that; *vistāra*-expanding; *kariyā*-doing so.



TRANSLATION



The pastimes of Lord Caitanya Mahāprabhu are unlimited. How much can a small living entity elaborate about those transcendental pastimes?





TEXT 45





sūtra kari' gaṇe yadi āpane ananta



sahasra-vadane teṅho nāhi pāya anta



SYNONYMS



*sūtra*-aphorisms; *kari'*-making; *gaṇe*-counts; *yadi*-if; *āpane*-personally; ananta-Śeṣa Nāga, the Personality of Godhead; *sahasra-vadane*-by thousands of mouths; *teṅho*-He also; *nāhi*-does not; *pāya*-get; *anta*-the limit.



TRANSLATION



If Śeṣaṇāga Ananta personally were to make the pastimes of Lord Caitanya into sūtras, even with His thousands of mouths there is no possibility that He could find their limit.





TEXT 46





dāmodara-svarūpa, āra gupta murāri



mukhya-mukhya-līlā sūtre likhiyāche vicāri'



SYNONYMS



*dāmodara-svarūpa*-of the name Svarūpa Dāmodara; *āra*-and; *gupta murāri*-of the name Murāri Gupta; *mukhya*-mukhya-most important; *līlā*-pastimes; *sūtre*-in notes; *likhiyāche*-have written; *vicāri'*-by mature deliberation.



TRANSLATION



Devotees like Śrī Svarūpa Dāmodara and Murāri Gupta have recorded all the principal pastimes of Lord Caitanya in the form of notes, after deliberate consideration.





TEXT 47





sei, anusāre likhi līlā-sūtragaṇa



vistāri' varṇiāchena tāhā dāsa-vṛndāvana



SYNONYMS



*sei*-that; *anusāre*-following; *likhi*-I write; *līlā*-pastimes; *sūtra*-gaṇa-notes; *vistāri'*-very explicitly; *varṇiyāchena*-has described; *tāhā*-that; *dāsa*-vṛndāvana-Vṛndāvana dāsa Ṭhākura.



TRANSLATION



The notes kept by Śrī Svarūpa Dāmodara and Murāri Gupta are the basis of this book. Following those notes, I write of all the pastimes of the Lord. The notes have been described elaborately by Vṛndāvana dāsa Ṭhākura.





TEXT 48





caitanya-līlāra vyāsa,--dāsa vṛndāvana



madhura kariyā līlā karilā racana



SYNONYMS



*caitanya-līlāra*-of the pastimes of Lord Caitanya; *vyāsa*-the authorized writer Vyāsadeva; *dāsa vṛndāvana*-Vṛndāvana dāsa Ṭhākura; *madhura*-sweet; *kariyā*-making it; *līlā*-pastimes; *karilā*-did; *racana*-compilation.



TRANSLATION



Śrīla Vṛndāvana dāsa Ṭhākura, the authorized writer of the pastimes of Śrī Caitanya Mahāprabhu, is as good as Śrīla Vyāsadeva. He has described the pastimes in such a way as to make them sweeter and sweeter.





TEXT 49





grantha-vistāra-bhaye chāḍilā ye ye sthāna



sei sei sthāne kichu kariba vyākhyāna



SYNONYMS



*grantha*-of the book; *vistāra*-of expansion; *bhaye*-being afraid; *chāḍilā*-gave up; *ye ye sthāna*-which different places; *sei sei sthāne*-in those places; *kichu*-something; *kariba*-I shall make; *vyākhyāna*-description.



TRANSLATION



Being afraid of his book's becoming too voluminous, he left some places without vivid descriptions. I shall try to fill those places as far as possible.





TEXT 50





prabhura līlāmṛta teṅho kaila āsvādana



tāṅra bhukta-śeṣa kichu kariye carvaṇa



SYNONYMS



*prabhura*-of the Lord; *līlāmṛta*-the nectar of the pastimes; *teṅho*-he (Vṛndāvana dāsa Ṭhākura); *kaila*-did; *āsvādana*-taste; *tāṅra*-his; *bhukta*-of food; *śeṣa*-remnants; *kichu*-something; *kariye*-I do; *carvaṇa*-chew.



TRANSLATION



The transcendental pastimes of Lord Caitanya have actually been relished by Śrīla Vṛndāvana dāsa Ṭhākura. I am simply trying to chew the remnants of food left by him.





TEXT 51





ādi-līlā-sūtra likhi, śuna, bhakta-gaṇa



saṅkṣepe likhiye samyak nā yāya likhana



SYNONYMS



*ādi-līlā*-the first part of His pastimes; *sūtra likhi*-I write a synopsis; *śuna*-hear; *bhakta-gaṇa*-all you devotees; *saṅkṣepe*-in brief; *likhiye*-I write; *samyak*-full; *nā*-not; *yāya*-possible; *likhana*-to write.



TRANSLATION



My dear devotees of Lord Caitanya, let me now write a synopsis of the ādi-līlā; I write of these pastimes in brief because it is not possible to describe them in full.





TEXT 52





kona vāñchā pūraṇa lāgi' vrajendra-kumāra



avatīrṇa haite mane karilā vicāra



SYNONYMS



*kona*-some; *vāñchā*-desire; *pūraṇa*-fulfillment; *lāgi'*-for the matter of; *vrajendra-kumāra*-Lord Kṛṣṇa; *avatīrṇa haite*-to descend as an incarnation; *mane*-in the mind; *karilā*-did; *vicāra*-consideration.



TRANSLATION



To fulfill a particular desire within His mind, Lord Kṛṣṇa, Vrajendra-kumāra, decided to descend on this planet after mature contemplation.





TEXT 53





āge avatārilā ye ye guru-parivāra



saṅkṣepe kahiye, kahā nā yāya vistāra



SYNONYMS



*āge*-first of all; *avatārilā*-allowed to descend; *ye ye*-all those; *guru*-parivāra-family of spiritual masters; *saṅkṣepe*-in brief; *kahiye*-I describe; *kahā*-to describe; *nā*-not; *yāya*-possible; *vistāra*-expansively.



TRANSLATION



Lord Kṛṣṇa therefore first allowed His family of superiors to descend on the earth. I shall try to describe them in brief because it is not possible to describe them fully.





TEXTS 54-55





śrī-śacī-jagannātha, śrī-mādhava-purī



keśava bhāratī, āra śrī-īśvara purī



advaita ācārya, āra paṇḍita śrīvāsa



ācāryaratna, vidyānidhi, ṭhākura haridāsa



SYNONYMS



*śrī-śacī*-jagannātha-Śrīmatī Śacidevī and Jagannātha Miśra; *śrī-mādhava purī*-Śrī Mādhavendra Purī; *keśava bhāratī*-of the name Keśava Bhāratī; *āra*-and; *śrī-īśvara purī*-of the name Śrī Īśvara Purī; *advaita ācārya*-of the name Advaita Ācārya; *āra*-and; *paṇḍita śrīvāsa*-of the name Śrīvāsa Paṇḍita; *ācārya-ratna*-of the name Ācāryaratna; *vidyānidhi*-of the name Vidyānidhi; *ṭhākura haridāsa*-of the name Ṭhākura Haridāsa.



TRANSLATION



Lord Śrī Kṛṣṇa, before appearing as Lord Caitanya, requested these devotees to precede Him: Śrī Śacīdevī, Jagannātha Miśra, Mādhavendra Purī, Keśava Bhāratī, Īśvara Purī, Advaita Ācārya, Śrīvāsa Paṇḍita, Ācāryaratna, Vidyānidhi and Ṭhākura Haridāsa.





TEXT 56





śrīhaṭṭa-nivāsī śrī-upendra-miśra-nāma



vaiṣṇava, paṇḍita, dhanī, sad-guṇa-pradhāna



SYNONYMS



*śrī-haṭṭa-nivāsī*-a resident of Śrīhaṭṭa; *śrī-upendra-miśra-nāma*-by the name of Upendra Miśra; *vaiṣṇava*-a devotee of Lord Viṣṇu; *paṇḍita*-learned; *dhanī*-rich; *sat*-guṇa-pradhāna-qualified with all good qualities.



TRANSLATION



There was also Śrī Upendra Miśra, a resident of the district of Śrīhaṭṭa. He was a great devotee of Lord Viṣṇu, a learned scholar, a rich man and a reservoir of all good qualities.



PURPORT



Upendra Miśra is described in the Gaura-gaṇoddeśa-dīpikā, verse 35, as the gopāla named Parjanya. The same personality who was formerly the grandfather of Lord Kṛṣṇa appeared as Upendra Miśra at Śrīhaṭṭa and begot seven sons. He was a resident of Dhākā-dakṣiṇa-grāma in the district of Śrīhaṭṭa. There are still many residents of that part of the country who introduce themselves as belonging to the Miśra family of Śrī Caitanya Mahāprabhu.





TEXTS 57-58





sapta miśra tāṅra putra--sapta ṛṣīśvara



kaṁsāri, paramānanda, padmanābha, sarveśvara



jagannātha, janārdana, trailokyanātha



nadīyāte gaṅgā-vāsa kaila jagannātha



SYNONYMS



*sapta miśra*-seven Miśras; *tāṅra*-his; *putra*-sons; *sapta*-seven; *ṛṣi*-great saintly persons; *īśvara*-most influential; *kaṁsāri*-of the name Kaṁsāri; *paramānanda*-of the name Paramānanda; *padmanābha*-of the name Padmanābha; *sarveśvara*-of the name Sarveśvara; *jagannātha*-of the name Jagannātha; *janārdana*-of the name Janārdana; *trailokyanātha*-of the name Trailokyanātha; *nadīyāte*-at Navadvīpa; *gaṅgā*-vāsa-living on the bank of the Ganges; *kaila*-did; *jagannātha*-the fifth son of Upendra Miśra.



TRANSLATION



Upendra Miśra had seven sons, who were all saintly and most influential: (1) Kaṁsāri, (2) Paramānanda, (3) Padmanābha, (4) Sarveśvara, (5) Jagannātha, (6) Janārdana and (7) Trailokyanātha. Jagannātha Miśra, the fifth son, decided to reside on the bank of the Ganges at Nadia.





TEXT 59





jagannātha miśravara--padavī 'purandara'



nanda-vasudeva-rūpa sadguṇa-sāgara



SYNONYMS



*jagannātha miśra*-vara-Jagannātha Miśra, who was the chief among the seven; *padavī*-designation; *purandara*-another name of Vasudeva; *nanda*-Nanda, the father of Kṛṣṇa; *vasudeva*-the father of Kṛṣṇa; *rūpa*-like; *sat*-guṇa-good qualities; *sāgara*-ocean.



TRANSLATION



Jagannātha Miśra was designated as Purandara. Exactly like Nanda Mahārāja and Vasudeva, he was an ocean of all good qualities.





TEXT 60





tāṅra patnī 'śacī'-nāma, pativratā satī



yāṅra pitā 'nīlāmbara' nāma cakravartī



SYNONYMS



*tāṅra patnī*-his wife; *śacī*-of the name Śacī; *nāma*-named; *pati*-vratā-devoted to her husband; *satī*-chaste; *yāṅra*-whose; *pitā*-father; *nīlāmbara*-of the name Nīlāmbara; *nāma*-named; *cakravartī*-with the title Cakravartī.



TRANSLATION



His wife, Śrīmatī Śacīdevī, was a chaste woman highly devoted to her husband. Śacīdevī's father's name was Nīlāmbara, and his surname was Cakravartī.



PURPORT



In the Gaura-gaṇoddeśa-dīpikā, verse 104, it is mentioned that Nīlāmbara Cakravartī was formerly Garga Muni. Some of the family descendants of Nīlāmbara Cakravartī still live in the village of the name Magḍobā in the district of Faridpur in Bangladesh. His nephew was Jagannātha Cakravartī, also known as Māmu Ṭhākura, who became a disciple of Paṇḍita Gosvāmī and stayed at Jagannātha Purī as the priest of Ṭoṭā-gopīnātha. Nīlāmbara Cakravartī lived at Navadvīpa in the neighborhood of Belapukuriyā. This fact is mentioned in the book Prema-vilāsa. Because he lived near the house of the Kazi, the Kazi was also considered one of the maternal uncles of Lord Caitanya Mahāprabhu. The Kazi used to address Nīlāmbara Cakravartī as kākā, or "uncle." One cannot separate the residence of the Kazi from Vāmanapukura because the tomb of the Kazi is still existing there. Formerly the place was known as Belapukuriyā, and now it is called Vāmanapukura. This has been ascertained by archeological evidence.





TEXT 61





rāḍhadeśe janmilā ṭhākura nityānanda



gaṅgādāsa paṇḍita, gupta murāri, mukunda



SYNONYMS



*rāḍha-deśe*-the place where there is no Ganges; *janmilā*-took birth; *ṭhākura nityānanda*-Nityānanda Prabhu; *gaṅgādāsa paṇḍita*-of the name Gaṅgādāsa Paṇḍita; *gupta murāri*-of the name Murāri Gupta; *mukunda*-of the name Mukunda.



TRANSLATION



In Rāḍhadeśa, the part of Bengal where the Ganges is not visible, Nityānanda Prabhu, Gaṅgādāsa Paṇḍita, Murāri Gupta and Mukunda took birth.



PURPORT



Here rāḍha-deśe refers to the village of the name Ekacakrā in the district of Birbhum, next to Burdwan. After the Burdwan railway station there is another branch line, which is called the Loop Line of the eastern railway, and there is a railway station of the name Mallārapura. Eight miles east of this railway station Ekacakrā Village is still situated. Ekacakrā Village extends north and south for an area of about eight miles. Other villages, namely Vīracandra-pura and Vīrabhadra-pura, are situated within the area of the village of Ekacakrā. In honor of the holy name of Vīrabhadra Gosvāmī, these places are renowned as Vīracandra-pura and Vīrabhadra-pura.





In the Bengali year 1331 (A.D. 1924) a thunderbolt struck the temple of Ekacakrā-grāma. Therefore the temple is now in a broken state. Before this, there were no such accidents in that quarter. Within the temple there is a Deity of Śrī Kṛṣṇa established by Śrī Nityānanda Prabhu. The name of the Deity is Baṅkima Rāya or Bāṅkā Rāya.



On the right side of Baṅkima Rāya is a Deity of Jāhnavā, and on His left side is Śrīmatī Rādhārāṇī. The priests of the temple describe that Lord Nityānanda Prabhu entered within the body of Baṅkima Rāya and that the Deity of Jāhnavā-mātā was therefore later placed on the right side of Baṅkima Rāya. Afterwards, many other Deities were installed within the temple. On another throne within the temple are Deities of Muralīdhara and Rādhā-Mādhava. On another throne are Deities of Manomohana, Vṛndāvana-candra and Gaura-Nitāi. But Baṅkima Rāya is the Deity originally installed by Nityānanda Prabhu.



On the eastern side of the temple is a ghāṭa known as Kadamba-khaṇḍī on the bank of the Yamunā, and it is said that the Deity of Baṅkima Rāya was floating in the water and Lord Nityānanda Prabhu picked Him up and then installed Him in the temple. Thereafter, in a place known as Bhaḍḍāpura, in the village of Vīracandra-pura, about half a mile west, in a place underneath a nima tree, Śrīmatī Rādhārāṇī was found. For this reason, the Rādhārāṇī of Baṅkima Rāya was known as Bhaḍḍāpurera Ṭhākurāṇī, the mistress of Bhaḍḍāpura. On another throne, on the right side of Baṅkima Rāya, is a Deity of Yogamāyā.



Now the temple and temple corridor rest on a high plinth, and on a concrete structure in front of the temple is a meeting hall. It is also said that on the northern side of the temple there was a Deity of Lord Śiva named Bhāṇḍīśvara and that the father of Nityānanda Prabhu, Hāḍāi Paṇḍita, used to worship that Deity. At present, however, the Bhāṇḍīśvara Deity is missing, and in his place a Jagannātha Svāmī Deity has been installed. Lord Nityānanda Prabhu did not factually construct any temples. The temple was constructed at the time of Vīrabhadra Prabhu. In the Bengali year 1298 (A.D. 1891), the temple being in a dilapidated condition, a brahmacārī of the name Śivānanda Svāmī repaired it.



In this temple there is an arrangement to offer foodstuffs to the Deity on the basis of seventeen seers of rice and necessary vegetables. The present priestly order of the temple belongs to the family of Gopījana-vallabhānanda, one of the branches of Nityānanda Prabhu. There is a land settlement in the name of the temple, and income from this land finances the expenditures for the temple. There are three parties of priestly gosvāmīs who take charge of the temple management, one after another. A few steps onward from the temple is a place known as Viśrāmatalā, where it is said that Nityānanda Prabhu in His childhood used to enjoy sporting with His boyfriends by enacting the rāsa-līlā and various other pastimes of Vṛndāvana.



Near the temple is a place named Āmalītalā, which is so named because of a big tamarind tree there. According to a party named the Neḍādi-sampradāya, Vīrabhadra Prabhu, with the assistance of twelve hundred Neḍās, dug a great lake of the name Śvetagaṅgā. Outside of the temple are tombs of the Gosvāmīs, and there is a small river known as the Mauḍeśvara, which is called the water of Yamunā. Within half a mile from this small river is the birthplace of Śrī Nityānanda Prabhu. It appears that there was a big meeting hall in front of the temple, but later it became dilapidated. It is now covered by banyan trees. Later on, a temple was constructed within which Gaura-Nityānanda Deities are existing. The temple was constructed by the late Prasannakumāra Kārapharmā. A tablet was installed in his memory in the Bengali year 1323 (A.D. 1916), in the month of Vaiśākha (April-May).



The place where Nityānanda Prabhu appeared is called Garbhavāsa. There is an allotment of about forty-three bighās (fourteen acres) of land to continue the worship in a temple there. The Mahārāja of Dinājapura donated twenty bighās (6.5 acres) of land in this connection. It is said that near the place known as Garbhavāsa, Hāḍāi Paṇḍita conducted a primary school. The priests of this place, listed in a genealogical table, were as follows: (1) Śrī Rāghavacandra, (2) Jagadānanda dāsa, (3) Kṛṣṇadāsa, (4) Nityānanda dāsa, (5) Rāmadāsa, (6) Vrajamohana dāsa, (7) Kānāi dāsa, (8) Gauradāsa, (9) Śivānanda dāsa and (10) Haridāsa. Kṛṣṇadāsa belonged to the Ciḍiyā-kuñja at Vṛndāvana. The date of his disappearance is Kṛṣṇa-janmāṣṭamī. Ciḍiyā-kuñja is a place now managed by the gosvāmīs of Śiṅgāra-ghāṭa in Vṛndāvana. They are also known as belonging to the Nityānanda family, most probably on the basis of their relationship with Kṛṣṇadāsa.



Near Garbhavāsa is a place called Bakulatalā, where Śrī Nityānanda Prabhu and His boyfriends used to take part in sporting activities known as jhāla-jhapeṭā. There is a bakula tree there that is wonderful because all its branches and subbranches look like the hoods of serpents. It has been suggested that by the desire of Śrī Nityānanda Prabhu, Anantadeva manifested Himself in that way. The tree is very old. It is said that formerly it had two trunks, but later on, when the playmates of Nityānanda Prabhu felt inconvenience in jumping from the branches of one trunk to those of the nother, Nityānanda Prabhu, by His mercy, merged the two trunksinto one.



Another place nearby is named Hāṅṭugāḍā. It is said that Lord Nityānanda Prabhu brought all the holy places there. Therefore the people in the surrounding villages go there instead of to the Ganges to take bath. It is named Hāṅṭugāḍā because Śrīla Nityānanda Prabhu used to perform the dadhi-ciḍā festival of distributing chipped rice with yogurt prasāda there and He took the prasāda kneeling down. A sanctified lake in this place is always full of water throughout the year. A great fair is held there during Goṣṭhāṣṭamī, and there is another big fair on the birthday of Śrī Nityānanda Prabhu. In the Gaura-gaṇoddeśa-dīpikā it is described that Halāyudha, Baladeva, Viśvarūpa and Saṅkarṣaṇa appeared as Nityānanda Avadhūta.





TEXT 62





asaṅkhya bhaktera karāilā avatāra



śeṣe avatīrṇa hailā vrajendra-kumāra



SYNONYMS



*asaṅkhya*-unlimited; *bhaktera*-of devotees; *karāilā*-made into being; *avatāra*-incarnation; *śeṣe*-at last; *avatīrṇa*-descended; *hailā*-became; *vrajendra-kumāra*-Lord Kṛṣṇa, the son of Nanda Mahārāja.



TRANSLATION



Lord Kṛṣṇa, Vrajendra-kumāra, first caused countless devotees to appear, and at last He appeared Himself.





TEXT 63





prabhura āvirbhāva-pūrve yata vaiṣṇava-gaṇa



advaita-ācāryera sthāne karena gamana



SYNONYMS



*prabhura*-of the Lord; *āvirbhāva*-appearance; *pūrve*-before; *yata*-all; *vaiṣṇava*-gaṇa-devotees; *advaita-ācāryera*-of Advaita Ācārya; *sthāne*-place; *karena*-do; *gamana*-go.



TRANSLATION



Before the appearance of Lord Caitanya Mahāprabhu, all the devotees of Navadvīpa used to gather in the house of Advaita Ācārya.





TEXT 64





gītā-bhhāgavata kahe ācārya-gosāñi



jñāna-karma nindi' kare bhaktira baḍāi



SYNONYMS



*gītā*-Bhagavad-gītā; *bhāgavata-Śrīmad*-Bhāgavatam; *kahe*-recites; *ācārya*-gosāñi-Advaita Ācārya; *jñāna*-the path of philosophical speculation; *karma*-fruitive activity; *nindi'*-decrying; *kare*-establishes; *bhaktira*-of devotional service; *baḍāi*-excellence.



TRANSLATION



In these meetings of the Vaiṣṇavas, Advaita Ācārya used to recite *Bhagavad-gītā* and *Śrīmad-Bhāgavatam*, decrying the paths of philosophical speculation and fruitive activity and establishing the superexcellence of devotional service.





TEXT 65





sarva-śāstre kahe kṛṣṇa-bhaktira vyākhyāna



jñāna, yoga, tapo-dharma nāhi māne āna



SYNONYMS



*sarva-śāstre*-in all revealed scriptures; *kahe*-says; *kṛṣṇa-bhaktira*-of devotional service to Lord Kṛṣṇa; *vyākhyāna*-explanation; *jñāna*-philosophical speculation; *yoga*-mystic haṭha-yoga; *tapas*-austerities; *dharma*-religious procedures; *nāhi*-does not; *māne*-accept; *āna*-other.



TRANSLATION



In all the revealed scriptures of Vedic culture, devotional service to Lord Kṛṣṇa is explained throughout. Therefore devotees of Lord Kṛṣṇa do not recognize the processes of philosophical speculation, mystic yoga, unnecessary austerity and so-called religious rituals. They do not accept any process but devotional service.



PURPORT



Our Kṛṣṇa consciousness movement follows this principle. We do not recognize any method for spiritual realization other than Kṛṣṇa consciousness, devotional service. Sometimes we are criticized by groups following jñāna, yoga, tapas or dharma, but fortunately we are unable to make any compromises with them. We simply stand on the platform of devotional service and preach the same principles all over the world.





TEXT 66





tāṅra saṅge ānanda kare vaiṣṇavera gaṇa



kṛṣṇa-kathā, kṛṣṇa-pūjā, nāma-saṅkīrtana



SYNONYMS



*tāṅra saṅge*-with Him (Advaita Ācārya); *ānanda*-pleasure; *kare*-takes; *vaiṣṇavera*-of the devotees; *gaṇa*-assembly; *kṛṣṇa*-kathā-topics of Lord Kṛṣṇa; *kṛṣṇa*-pūjā-worship of Kṛṣṇa; *nāma*-saṅkīrtana-chanting of the Hare Kṛṣṇa mahā-mantra.



TRANSLATION



In the house of Advaita Ācārya, all the Vaiṣṇavas took pleasure in always talking of Kṛṣṇa, always worshiping Kṛṣṇa and always chanting the Hare Kṛṣṇa mahā-mantra.



PURPORT



On these principles only does the Kṛṣṇa consciousness movement go on. We have no business other than to talk of Kṛṣṇa, worship Kṛṣṇa and chant the Hare Kṛṣṇa mahā-mantra.





TEXT 67





kintu sarva-loka dekhi' kṛṣṇa-bahirmukha



viṣaye nimagna loka dekhi' pāya duḥkha



SYNONYMS



*kintu*-but; *sarva-loka*-all people; *dekhi'*-seeing; *kṛṣṇa*-bahirmukha-without Kṛṣṇa consciousness; *viṣaye*-material enjoyment; *nimagna*-merged; *loka*-all people; *dekhi'*-seeing; *pāya duḥkha*-felt pained.



TRANSLATION



But Śrī Advaita Ācārya Prabhu felt pained to see all the people without Kṛṣṇa consciousness simply merging in material sense enjoyment.



PURPORT



A bona fide devotee of Lord Kṛṣṇa is always pained to see the fallen condition of the whole world. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura used to say, "There is no scarcity of anything within this world. The only scarcity is of Kṛṣṇa consciousness." That is the vision of all pure devotees. Because of this lack of Kṛṣṇa consciousness in human society, people are suffering terribly, being merged in an ocean of nescience and sense gratification. A devotee onlooker is very much aggrieved to see such a situation in the world.





TEXT 68





lokera nistāra-hetu karena cintana



kemate e saba lokera ha-ibe tāraṇa



SYNONYMS



*lokera*-of all people; *nistāra-hetu*-for the matter of deliverance; *karena*-does; *cintana*-contemplation; *kemate*-how; *e*-these; *saba*-all; *lokera*-of people in general; *ha*-ibe-will become; *tāraṇa*-liberation.



TRANSLATION



Seeing the condition of the world, He began to think seriously of how all these people could be delivered from the clutches of māyā.





TEXT 69





kṛṣṇa avatari' karena bhaktira vistāra



tabe ta' sakala lokera ha-ibe nistāra



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *avatari'*-descending; *karena*-does; *bhaktira*-of devotional service; *vistāra*-expansion; *tabe*-then; *ta'*-certainly; *sakala*-all; *lokera*-of the people; *ha*-ibe-there will be; *nistāra*-liberation.



TRANSLATION



Śrīla Advaita Ācārya Prabhu thought, "If Kṛṣṇa Himself appears in order to distribute the cult of devotional service, then only will liberation be possible for all people."



PURPORT



Just as a condemned person can be relieved by a special favor of the chief executive head, the president or king, so the condemned people of this Kali-yuga can be delivered only by the Supreme Personality of Godhead Himself or a person especially empowered for this purpose. Śrīla Advaita Ācārya Prabhu desired that the Supreme Personality of Godhead advent Himself to deliver the fallen souls of this age.





TEXT 70





kṛṣṇa avatārite ācārya pratijñā kariyā



kṛṣṇa-pūjā kare tulasī-gaṅgājala diyā



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *avatārite*-to cause His advent; *ācārya*-Advaita Ācārya; *pratijñā*-promise; *kariyā*-making; *kṛṣṇa*-pūjā-worship of Lord Kṛṣṇa; *kare*-does; *tulasī*-tulasī leaves; *gaṅgā*-jala diyā-with the water of the Ganges.



TRANSLATION



With this consideration, Advaita Ācārya Prabhu, promising to cause Lord Kṛṣṇa to descend, began to worship the Supreme Personality of Godhead, Kṛṣṇa, with tulasī leaves and water of the Ganges.



PURPORT



Tulasī leaves and Ganges water, with, if possible, a little pulp of sandalwood, is sufficient paraphernalia to worship the Supreme Personality of Godhead. The Lord says in *Bhagavad-gītā*:





patraṁ puspaṁ phalaṁ toyaṁ

yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam

aśnāmi prayatātmanaḥ



"If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it." (Bg. 9.26) Following this principle, Advaita Prabhu pleased the Supreme personality of Godhead with tulasī leaves and water of the Ganges.





TEXT 71





kṛṣṇera āhvāna kare saghana huṅkāra



huṅkāre ākṛṣṭa hailā vrajendra-kumāra



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *āhvāna*-invitation; *kare*-does; *saghana*-with great gravity; *huṅkāra*-vibration; *huṅkāre*-and by such loud cries; *ākṛṣṭa*-attracted; *hailā*-became; *vrajendra-kumāra*-the son of Vrajendra, Lord Kṛṣṇa.



TRANSLATION



By loud cries He invited Kṛṣṇa to appear, and this repeated invitation attracted Lord Kṛṣṇa to descend.





TEXT 72





jagannāthamiśra-patnī śacīra udare



aṣṭa kanyā krame haila, janmi' janmi' mare



SYNONYMS



*jagannātha-miśra*-of the name Jagannātha Miśra; *patnī*-his wife; *śacīra*-of Śacīmātā; *udare*-within the womb; *aṣṭa*-eight; *kanyā*-daughters; *krame*-one after another; *haila*-appeared; *janmi'*-after taking birth; *janmi'*-after taking birth; *mare*-all died.



TRANSLATION



Before the birth of Lord Caitanya Mahāprabhu, eight daughters took birth one after another from the womb of Śacīmātā, the wife of Jagannātha Miśra. But just after their birth, they all died.





TEXT 73





apatya-virahe miśrera duḥkhī haila mana



putra lāgi' ārādhila viṣṇura caraṇa



SYNONYMS



*apatya*-of children; *virahe*-in separation; *miśrera*-of Jagannātha Miśra; *duḥkhī*-unhappy; *haila*-became; *mana*-mind; *putra*-son; *lāgi'*-for the matter of; *ārādhila*-worshiped; *viṣṇura*-of Lord Viṣṇu; *caraṇa*-lotus feet.



TRANSLATION



Jagannātha Miśra was very unhappy at the death of his children one after another. Therefore, desiring a son, he worshiped the lotus feet of Lord Viṣṇu.





TEXT 74





tabe putra janamilā 'viśvarūpa' nāma



mahā-guṇavān teṅha--'baladeva'-dhāma



SYNONYMS



*tabe*-thereafter; *putra*-son; *janamilā*-took birth; *viśvarūpa*-Viśvarūpa; *nāma*-named; *mahā*-guṇavān-highly qualified; *teṅha*-He; *baladeva*-of Lord Baladeva; *dhāma*-incarnation.



TRANSLATION



After this, Jagannātha Miśra got a son of the name Viśvarūpa, who was most powerful and highly qualified because He was an incarnation of Baladeva.



PURPORT



Viśvarūpa was the elder brother of Gaurahari, Lord Śrī Caitanya Mahāprabhu. When arrangements were being made for His marriage, He took sannyāsa and left home. He took the sannyāsa name of Śaṅkarāraṇya. In 1431 Śakābda Era (A.D. 1510), He disappeared in Pāṇḍerapura in the district of Sholapur. As an incarnation of Saṅkarṣaṇa, He is both the ingredient and immediate cause of the creation of this material world. He is nondifferent from Śrī Caitanya Mahāprabhu, as aṁśa and aṁśī, or the part and the whole, are not different. He belongs to the quadruple manifestation of catur-vyūha as an incarnation of Saṅkarṣaṇa. In the Gaura-candrodaya it is said that Viśvarūpa, after His so-called demise, remained mixed within Śrī Nityānanda Prabhu.





TEXT 75





baladeva-prakāśa--parama-vyome 'saṅkarṣaṇa'



teṅha--viśvera upādāna-nimitta-kāraṇa



SYNONYMS



*baladeva*-prakāśa-manifestation of Baladeva; *parama-vyome*-in the spiritual sky; *saṅkarṣaṇa*-of the name Saṅkarṣaṇa; *teṅha*-He; *viśvera*-the cosmic manifestation; *upādāna*-ingredient; *nimitta*-kāraṇa-immediate cause.



TRANSLATION



The expansion of Baladeva known as Saṅkarṣaṇa in the spiritual world is the ingredient and immediate cause of this material cosmic manifestation.





TEXT 76





tāṅhā ba-i viśve kichu nāhi dekhi āra



ataeva 'viśvarūpa' nāma ye tāṅhāra



SYNONYMS



*tāṅhā ba*-i-except Him; *viśve*-within this cosmic manifestation; *kichu*-something; *nāhi*-there is none; *dekhi*-I see; *āra*-further; *ataeva*-therefore; *viśvarūpa*-universal form; *nāma*-name; *ye*-that; *tāṅhāra*-His.



TRANSLATION



The gigantic universal form is called the Viśvarūpa incarnation of Mahā-saṅkarṣaṇa. Thus we do not find anything within this cosmic manifestation except the Lord Himself.





TEXT 77





naitac citraṁ bhagavati



hy anante jagad-īśvare



otaṁ protam idaṁ yasmin



tantuṣv aṅga yathā paṭaḥ



SYNONYMS



*na*-not; *etat*-this; *citram*-wonderful; *bhagavati*-in the Supreme Personality of Godhead; *hi*-certainly; *anante*-in the unlimited; *jagat-īśvare*-the master of the universe; *otam*-lengthwise; *protam*-breadthwise; *idam*-this universe; *yasmin*-in whom; *tantuṣu*-in the threads; *aṅga*-O King; *yathā*-as much as; *paṭaḥ*-a cloth.



TRANSLATION



"As the thread in a cloth spreads both lengthwise and breadthwise, so everything we see within this cosmic manifestation is directly and indirectly existing in the Supreme Personality of Godhead. This is not very wonderful for Him."



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (10.15.35).





TEXT 78





ataeva prabhu tāṅre bale, 'baḍa bhāi'



kṛṣṇa, balarāma dui--caitanya, nitāi



SYNONYMS



*ataeva*-therefore; *prabhu*-Lord Caitanya; *tāṅre*-unto Viśvarūpa; *bale*-says; *baḍa bhāi*-elder brother; *kṛṣṇa*-Lord Kṛṣṇa; *balarāma*-and Baladeva; *dui*-two; *caitanya*-Lord Caitanya Mahāprabhu; *nitāi*-and Lord Nityānanda Prabhu.



TRANSLATION



Because Mahā-saṅkarṣaṇa is the ingredient and efficient cause of the cosmic manifestation, He is present in every detail of it. Lord Caitanya therefore called Him His elder brother. The two brothers are known as Kṛṣṇa and Balarāma in the spiritual world, but at the present moment they are Caitanya and Nitāi. Therefore the conclusion is that Nityānanda Prabhu is the original Saṅkarṣaṇa, Baladeva.





TEXT 79





putra pāñā dampati hailā ānandita mana



viśeṣe sevana kare govinda-caraṇa



SYNONYMS



*putra*-son; *pāñā*-having gotten; *dampati*-husband and wife; *hailā*-became; *ānandita*-pleased; *mana*-mind; *viśeṣe*-specifically; *sevana*-service; *kare*-render; *govinda-caraṇa*-the lotus feet of Lord Govinda.



TRANSLATION



The husband and wife [Jagannātha Miśra and Śacīmātā], having gotten Viśvarūpa as their son, were very pleased within their minds. Because of their pleasure, they specifically began to serve the lotus feet of Govinda.



PURPORT



There is a common saying in India that everyone goes to worship the Supreme Personality of Godhead when he is in distress, but when a person is in an opulent position, he forgets God. In *Bhagavad-gītā* (7.16) this is also confirmed:





catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha



"If backed by pious activities in the past, four kinds of men-namely, those who are distressed, those in need of money, those searching after knowledge and those who are inquisitive-become interested in devotional service." The husband and wife, Jagannātha Miśra and Śacīmātā, were very unhappy because their eight daughters had passed away. Now, when they got Viśvarūpa as their son, certainly they became extremely happy. They knew that it was by the grace of the Lord that they were endowed with such happiness and opulence. Therefore instead of forgetting the Lord, they became more and more adherent in rendering service to the lotus feet of Govinda. When a common man becomes opulent, he forgets God; but the more opulent a devotee becomes by the grace of the Lord, the more he becomes attached to the service of the Lord.





TEXT 80





caudda-śata chaya śake śeṣa māgha māse



jagannātha-śacīra dehe kṛṣṇera praveśe



SYNONYMS



caudda-śata-1400; chaya-6; *śake*-in the year of the Śaka Era; *śeṣa*-last; *māgha*-Māgha; *māse*-in the month; *jagannātha*-of Jagannātha Miśra; *śacīra*-and of Śacīdevī; *dehe*-in the bodies; *kṛṣṇera*-of Lord Kṛṣṇa; *praveśe*-by the entrance.



TRANSLATION



In the month of January in the year 1406 of the Śaka Era (A.D. 1485), Lord Kṛṣṇa entered the bodies of both Jagannātha Miśra and Śacī.



PURPORT



Lord Caitanya Mahāprabhu took His birth in the year 1407 Śaka Era (A.D. 1486), in the month of Phālguna. But here we see that He entered the bodies of His parents in the year 1406 in the month of Māgha. Therefore, the Lord entered the bodies of His parents thirteen full months before His birth. Generally a common child remains within the womb of his mother for ten lunar months, but here we see that the Lord remained within the body of His mother for thirteen lunar months.





TEXT 81





miśra kahe śacī-sthāne,--dekhi āna rīta



jyotirmaya deha, geha lakṣmī-adhiṣṭhita



SYNONYMS



*miśra kahe*-Jagannātha Miśra began to speak; *śacī-sthāne*-in the presence of Śacīdevī-mātā; *dekhi*-I see; *āna*-extraordinary; *rīta*-behavior; *jyotir*-maya-effulgent; *deha*-body; *geha*-home; *lakṣmī*-the goddess of fortune; *adhiṣṭhita*-situated.



TRANSLATION



Jagannātha Miśra said to Śacīmātā, "I see wonderful things! Your body is effulgent, and it appears as if the goddess of fortune were now staying personally in my home.





TEXT 82





yāhāṅ tāhāṅ sarva-loka karaye sammāna



ghare pāṭhāiyā deya dhana, vastra, dhāna



SYNONYMS



*yāhāṅ*-wherever; *tāhāṅ*-anywhere; *sarva-loka*-all people; *karaye*-show; *sammāna*-respect; *ghare*-at home; *pāṭhāiyā*-sending; *deya*-give; *dhana*-riches; *vastra*-cloth; *dhāna*-paddy.



TRANSLATION



"Anywhere and everywhere I go, all people offer me respect. Even without my asking, they voluntarily give me riches, clothing and paddy."



PURPORT



A brāhmaṇa does not become anyone's servant. To render service to someone else is the business of the śūdras. A brāhmaṇa is always independent because he is a teacher, spiritual master and advisor to society. The members of society provide him with all the necessities for life. In the *Bhagavad-gītā* the Lord has divided society into four divisions-brāhmaṇa, kṣatriya, vaiśya and śūdra. A society cannot run smoothly without this scientific division. A brāhmaṇa should give good advice to all the members of the society, a kṣatriya should look after the administration, maintaining law and order in society, vaiśyas should produce and trade to meet all the needs of society, whereas śūdras should render service to the higher sections of society (the brāhmaṇas, kṣatriyas and vaiśyas).





Jagannātha Miśra was a brāhmaṇa; therefore people would send him all bodily necessities-money, cloth, grain and so on. While Lord Caitanya was in the womb of Śacīmātā, Jagannātha Miśra received all these necessities of life without asking for them. Because of the presence of the Lord in his family, everyone offered him due respect as a brāhmaṇa. In other words, if a brāhmaṇa or Vaiṣṇava sticks to his position as an eternal servant of the Lord and executes the will of the Lord, there is no question of scarcity for his personal maintenance or the needs of his family.





TEXT 83





śacī kahe,--muñi dekhoṅ ākāśa-upare



divya-mūrti loka saba yena stuti kare



SYNONYMS



*śacī kahe*-mother Śacīdevī replied; *muñi*-I; *dekhoṅ*-see; *ākāśa-upare*-in outer space; *divya*-mūrti-brilliant forms; *loka*-people; *saba*-all; *yena*-as if; *stuti*-prayers; *kare*-offering.



TRANSLATION



Śacīmatā told her husband, "I also see wonderfully brilliant human beings appearing in outer space, as if offering prayers."



PURPORT



Jagannātha Miśra was honored by everyone on the earth and was supplied with all necessities. Similarly, mother Śacī saw many demigods in outer space offering prayers to her because of Lord Caitanya Mahāprabhu's presence in her womb.





TEXT 84





jagannātha miśra kahe,--svapna ye dekhila



jyotirmaya-dhāma mora hṛdaye paśila



SYNONYMS



*jagannātha miśra kahe*-Jagannātha Miśra replied; *svapna*-dream; *ye*-that; *dekhila*-I have seen; *jyotir*-maya-with a brilliant effulgence; *dhāma*-abode; *mora*-my; *hṛdaye*-in the heart; *paśila*-entered.



TRANSLATION



Jagannātha Miśra then replied, "In a dream I saw the effulgent abode of the Lord enter my heart.





TEXT 85





āmāra hṛdaya haite gelā tomāra hṛdaye



hena bujhi, janmibena kona mahāśaye



SYNONYMS



*āmāra hṛdaya haite*-from my heart; *gelā*-transferred; *tomāra hṛdaye*-into your heart; *hena*-like this; *bujhi*-I understand; *janmibena*-will take birth; *kona*-some; *mahāśaye*-very great personality.



TRANSLATION



"From my heart it entered your heart. I therefore understand that a great personality will soon take birth."





TEXT 86





eta bali' duṅhe rahe haraṣita hañā



śālagrāma sevā kare viśeṣa kariyā



SYNONYMS



*eta bali'*-after this conversation; *duṅhe*-both of them; *rahe*-remained; *haraṣita*-jubilant; *hañā*-becoming; *śālagrāma-śālagrāma*-nārāyaṇa-śilā; *sevā*-service; *kare*-rendered; *viśeṣa*-with special attention; *kariyā*-giving it.



TRANSLATION



After this conversation, both husband and wife were very jubilant, and together they rendered service to the household śālagrāma-śilā.



PURPORT



Especially in every brāhmaṇa's house there must be a śālagrāma-śilā to be worshiped by the brāhmaṇa family. This system is still current. People who are brāhmaṇa by caste, who are born in a brāhmaṇa family, must worship the śālagrāma-śilā. Unfortunately, with the progress of Kali-yuga, the so-called brāhmaṇas, although very proud of taking birth in brāhmaṇa families, no longer worship the śālagrāma-śilā. But actually it has been a custom since time immemorial that a person born in a brāhmaṇa family must worship the śālagrāma-śilā in all circumstances. In our Kṛṣṇa consciousness society, some of the members are very anxious to introduce the śālagrāma-śilā, but we have purposely refrained from introducing it because most of the members of the Kṛṣṇa consciousness movement do not originally come from families of the brāhmaṇa caste. After some time, when we find that they are actually situated strictly in the line of brahminical behavior, this śālagrāma-śilā will be introduced.





In this age, the worship of the śālagrāma-śilā is not as important as the chanting of the holy name of the Lord. That is the injunction of the śāstra. Harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā. Śrīla Jīva Gosvāmī's opinion is that by chanting the holy name offenselessly one becomes completely perfect. Nevertheless, just to purify the situation of the mind, worship of the Deity in the temple is also necessary. Therefore when one is advanced in spiritual consciousness or is perfectly situated on a spiritual platform he may take to the worship of the śālagrāma-śilā.



The transference of the Lord from the heart of Jagannātha Miśra to the heart of Śacīmātā is explained by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura as follows: "It is to be concluded that Jagannātha Miśra and Śacīmātā are nitya-siddhas, ever purified associates of the Lord. Their hearts are always uncontaminated, and therefore they never forget the Supreme Personality of Godhead. A common man in this material world has a contaminated heart. He must therefore first purify his heart to come to the transcendental position. But Jagannātha Miśra and Śacīmātā were not a common man and woman with contaminated hearts. When the heart is uncontaminated, it is said to be in the existential position of Vasudeva. Vasudeva can beget Vāsudeva, or Kṛṣṇa, who is transcendentally situated."



It is to be understood that Śacīdevī did not become pregnant as an ordinary woman becomes pregnant because of sense indulgence. One should not think the pregnancy of Śacīmātā to be that of an ordinary woman because that is an offense. One can understand the pregnancy of Śacīmātā when one is actually advanced in spiritual consciousness and fully engaged in the devotional service of the Lord.



In *Śrīmad-Bhāgavatam* (10.2.16) it is stated:



bhagavān api viśvātmā

bhaktānām abhayaṅ-karaḥ

āviveśāṁśa-bhāgena

mana ānakadundubheḥ



This is a statement regarding the birth of Lord Kṛṣṇa. The incarnation of the Lord entered the mind of Vasudeva and was then transferred to the mind of Devakī. Śrīla Śrīdhara Svāmī gives the following annotation in this connection: 'mana āviveśa' manasy āvirbabhūva; jīvānām iva na dhātu-sambandha ity arthaḥ. There was no question of the seminal discharge necessary for the birth of an ordinary human being. Śrīla Rūpa Gosvāmī also comments in this connection that Lord Kṛṣṇa first appeared in the mind of Ānakadundubhi, Vasudeva, and was then transferred to the mind of Devakī-devī. Thus the spiritual bliss in the mind of Devakī-devī gradually increased, just as the moon increases every night until it becomes a full moon. At the time of His appearance, Lord Kṛṣṇa came out of the mind of Devakī and appeared within the prison house of Kaṁsa by the side of Devakī's bed. At that time, by the spell of yogamāyā, Devakī thought that her child had now been born. In this connection, even the demigods from the celestial kingdom were also bewildered. As it is stated, muhyanti yat sūrayaḥ (Bhāg. 1.1.1). They came to offer their prayers to Devakī, thinking that the Supreme Lord was within her womb. The demigods came to Mathurā from their celestial kingdom. This indicates that Mathurā is still more important than the celestial kingdom of the upper planetary system.





Lord Kṛṣṇa, as the eternal son of Yaśodāmayī, is always present in Vṛndāvana. The pastimes of Lord Kṛṣṇa are continuously going on within both this material world and the spiritual world. In such pastimes, the Lord always thinks Himself the eternal son of mother Yaśodā and father Nanda Mahārāja. In the Tenth Canto of *Śrīmad-Bhāgavatam*, Chapter Six, verse 43, it is stated, "When magnanimous, broad-hearted Nanda Mahārāja came back from a tour, he immediately took his son Kṛṣṇa on his lap and experienced transcendental bliss by smelling His head." Similarly, in the Tenth Canto, Ninth Chapter, verse 21, it is said, "This Personality of Godhead, appearing as the son of a cowherd damsel, is easily available and understandable to devotees, whereas those who are under the concept of bodily life, even though they are very advanced in austerity and penance or even though they are great philosophers, are unable to understand Him."



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura next quotes Śrīpāda Baladeva Vidyābhūṣaṇa, who refers to the prayers offered by the demigods to Lord Kṛṣṇa in the womb of Devakī and summarizes the birth of Kṛṣṇa as follows: "As the rising moon manifests light in the east, so Devakī, who was always situated on the transcendental platform, having been initiated in the Kṛṣṇa mantra by Vasudeva, the son of Śūrasena, kept Kṛṣṇa within her heart." From this statement of *Śrīmad-Bhāgavatam* (10.2.18) it is understood that the Supreme Personality of Godhead, having been transferred from the heart of Ānakadundubhi, or Vasudeva, manifested Himself in the heart of Devakī. According to Śrīla Baladeva Vidyābhūṣaṇa, the "heart of Devakī" means the womb of Devakī because in the *Śrīmad-Bhāgavatam*, Tenth Canto, Second Chapter, verse 41, the demigods say, diṣṭyāmba te kukṣi-gataḥ paraḥ pumān: "Mother Devakī, the Lord is already within your womb." Therefore, that the Lord was transferred from the heart of Vasudeva to the heart of Devakī means that He was transferred to the womb of Devakī.



Similarly, in regard to the appearance of Lord Caitanya Mahāprabhu as described in the *Caitanya-caritāmṛta*, the words viśeṣe sevana kare govinda-caraṇa, "they specifically began to worship the lotus feet of Govinda," indicate that exactly as Kṛṣṇa appeared in the heart of Devakī through the heart of Vasudeva, so Lord Caitanya appeared in the heart of Śacīdevī through the heart of Jagannātha Miśra. This is the mystery of the appearance of Lord Caitanya Mahāprabhu. Consequently, one should not think of Lord Caitanya's appearance as that of a common man or living entity. This subject matter is a little difficult to understand, but for devotees of the Lord it will not at all be difficult to realize the statements given by Kṛṣṇadāsa Kavirāja Gosvāmī.





TEXT 87





haite haite haila garbha trayodaśa māsa



tathāpi bhūmiṣṭha nahe,--miśrera haila trāsa



SYNONYMS



*haite haite*-thus becoming; *haila*-it so became; *garbha*-pregnancy; *trayodaśa*-thirteenth; *māsa*-month; *tathāpi*-still; *bhūmiṣṭha*-delivery; *nahe*-there was no sign; *miśrera*-of Jagannātha Miśra; *haila*-became; *trāsa*-apprehension.



TRANSLATION



In this way the pregnancy approached its thirteenth month, but still there was no sign of the delivery of the child. Thus Jagannātha Miśra became greatly apprehensive.





TEXT 88





nīlāmbara cakravartī kahila gaṇiyā



ei māse putra habe śubha-kṣaṇa pāñā



SYNONYMS



*nīlāmbara cakravartī*-of the name Nīlāmbara Cakravartī; *kahila*-said; *gaṇiyā*-by astrological calculation; *ei māse*-in this month; *putra*-son; *habe*-will take birth; *śubha*-kṣaṇa-auspicious moment; *pāñā*-taking advantage of.



TRANSLATION



Nīlāmbara Cakravartī [the grandfather of Śrī Caitanya Mahāprabhu] then did an astrological calculation and said that in that month, taking advantage of an auspicious moment, the child would take birth.





TEXT 89





caudda-śata sāta-śake māsa ye phālguna



paurṇamāsīra sandhyā-kāle haile śubha-kṣaṇa



SYNONYMS



*caudda-śata sāta-śake*-in 1407 of the Śaka Era (A.D. 1486); *māsa*-month; *ye*-which; *phālguna*-of the name Phālguna; *paurṇamāsira*-of the full moon; *sandhyā-kāle*-in the evening; *haile*-there was; *śubha-kṣaṇa*-an auspicious constellation.



TRANSLATION



Thus in the year 1407 of the Śaka Era (A.D. 1486), in the month of Phālguna [March-April], on the evening of the full moon, the desired auspicious moment appeared.



PURPORT



Śrīla Bhaktivinoda Ṭhākura, in his Amṛta-pravāha-bhāṣya, has presented the horoscope of Śrī Caitanya Mahāprabhu as follows:





śala 140710222845

dinam

7 11 8

15 54 38

40 37 40

13 6 23



The explanation of the horoscope given by Bhaktivinoda Ṭhākura is that at the time of the birth of Lord Caitanya Mahāprabhu the constellations were situated as follows: Śukra (Venus) was in Meṣa-rāśi (Aries), in the constellation of Aśvinī; Ketu (the ninth planet) was in Siṁha-rāśi (Leo), in Uttaraphalgunī; Candra (the moon) was in Siṁha-rāśi, in Pūrvaphalgunī (the eleventh lunar mansion); Śani (Saturn) was in Vṛścika-rāśi (Scorpio), in Jyeṣṭhā; Bṛhaspati (Jupiter) was in Dhanu-rāśi, in Pūrvāṣāḍhā (Sagittarius); Maṅgala (Mars) was in Makara-rāśi (Capricorn), in Śravaṇā; Ravi (the sun) and Rāhu were in Kumbha-rāśi (Aquarius), in Pūrvabhādrapāda; and Budha (Mercury) was in Mīna-rāśi (Pisces), in Uttarabhādrapāda.. The lagna was Siṁha.





TEXT 90





siṁha-rāśi, siṁha-lagna, ucca graha-gaṇa



ṣaḍ-varga, aṣṭa-varga, sarva sulakṣaṇa



SYNONYMS



*siṁha*-the lion; *rāśi*-sign of the zodiac; *siṁha*-the lion; *lagna*-birth moment; *ucca*-high; *graha-gaṇa*-all planets; *ṣaṭ*-varga-six area; *aṣṭa*-varga-eight area; *sarva*-all; *su*-lakṣaṇa-auspiciousness.



TRANSLATION



According to the Jyotir-veda, or Vedic astronomy, when the figure of the lion appears both in the zodiac and the time of birth [lagna], this indicates a very high conjunction of planets, an area under the influence of ṣaḍ-varga and aṣṭa-varga, which are all-auspicious moments.



PURPORT



The divisions of the ṣaḍ-varga area are technically called kṣetra, horā, drekkāṇa, navāṁśa, dvādaśāṁśa and triṁśāṁśa. According to Jyotir-vedic astrology, when it is calculated who rules the constellation of six areas, the auspicious moment is calculated. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, who was previously also a great astrologer, says that in the book named Bṛhaj-jātaka and other books there are directions for knowing the movements of the stars and planets. One who knows the process of drawing a straight line and thus understands the area of aṣṭa-varga can explain the auspicious constellations. This science is known especially by persons who are called horā-śāstra-vit, or those who know the scripture of the name Horā. On the strength of astrological calculations from the Horā scripture, Nīlāmbara Cakravartī, the grandfather of Śrī Caitanya Mahāprabhu, ascertained the auspicious moment in which the Lord would appear.





TEXT 91





a-kalaṅka gauracandra dilā daraśana



sa-kalaṅka candre āra kon prayojana



SYNONYMS



*a*-kalaṅka-without contamination; *gauracandra*-the moon of Lord Caitanya Mahāprabhu; *dilā*-gave; *daraśana*-audience; *sa*-kalaṅka-with contamination; *candre*-for a moon; *āra*-also; *kon*-what; *prayojana*-necessity.



TRANSLATION



When the spotless moon of Caitanya Mahāprabhu became visible, what would be the need for a moon full of black marks on its body?





TEXT 92





eta jāni' rāhu kaila candrera grahaṇa



'kṛṣṇa' 'kṛṣṇa' 'hari' nāme bhāse tri-bhuvana



SYNONYMS



*eta jāni'*-knowing all this; *rāhu*-the zodiac figure Rāhu; *kaila*-attempted; *candrera*-of the moon; *grahaṇa*-eclipse; *kṛṣṇa kṛṣṇa*-the holy name of Kṛṣṇa; *hari*-the holy name of Hari; *nāme*-the names; *bhāse*-inundated; *tri-bhuvana*-the three worlds.



TRANSLATION



Considering this, Rāhu, the black planet, covered the full moon, and immediately vibrations of "Kṛṣṇa! Kṛṣṇa! Hari!" inundated the three worlds.



PURPORT



According to the Jyotir-veda, the Rāhu planet comes in front of the full moon, and thus a lunar eclipse takes place. It is customary in India that all the followers of the Vedic scriptures bathe in the Ganges or the sea as soon as there is a lunar or solar eclipse. All strict followers of Vedic religion stand up in the water throughout the whole period of the eclipse and chant the Hare Kṛṣṇa mahā-mantra. At the time of the birth of Lord Caitanya Mahāprabhu such a lunar eclipse took place, and naturally all the people standing in the water were chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.





TEXT 93





jaya jaya dhvani haila sakala bhuvana



camatkāra haiyā loka bhāve mane mana



SYNONYMS



*jaya jaya*-all glories; *dhvani*-vibration; *haila*-there was; *sakala*-all; *bhuvana*-worlds; *camatkāra*-wonderful; *haiyā*-becoming; *loka*-all the people; *bhāve*-state; *mane mana*-within their minds.



TRANSLATION



All people thus chanted the Hare Kṛṣṇa mahā-mantra during the lunar eclipse, and their minds were struck with wonder.





TEXT 94





jagat bhariyā loka bale--'hari' 'hari'



sei-kṣaṇe gaurakṛṣṇa bhūme avatari



SYNONYMS



*jagat*-the whole world; *bhariyā*-fulfilling; *loka*-people; *bale*-said; *hari hari*-the holy name of the Lord; *sei*-kṣaṇe-at that time; *gaurakṛṣṇa*-Lord Kṛṣṇa in the form of Gaurahari; *bhūme*-on the earth; *avatari*-advented.



TRANSLATION



When the whole world was thus chanting the holy name of the Supreme Personality of Godhead, Kṛṣṇa in the form of Gaurahari advented Himself on the earth.





TEXT 95





prasanna ha-ila saba jagatera mana



'hari' bali' hinduke hāsya karaye yavana



SYNONYMS



*prasanna*-joyful; *ha*-ila-became; *saba*-all; *jagatera*-of the whole world; *mana*-the mind; *hari*-the holy name of the Lord; *bali'*-saying; *hinduke*-unto the Hindus; *hāsya*-laughing; *karaye*-do so; *yavana*-the Muslims.



TRANSLATION



The whole world was pleased. While the Hindus chanted the holy name of the Lord, the non-Hindus, especially the Muslims, jokingly imitated the words.



PURPORT



Although the Muslims, or non-Hindus, have no interest in chanting the holy name of the Lord, the Hare Kṛṣṇa mahā-mantra, while the Hindus in Navadvīpa chanted during the lunar eclipse the Muslims imitated them. Thus the Hindus and Muslims joined together in chanting the holy name of the Lord when Śrī Caitanya Mahāprabhu advented Himself.





TEXT 96





'hari' bali' nārīgaṇa dei hulāhuli



svarge vādya-nṛtya kare deva kutūhalī



SYNONYMS



*hari bali'*-by saying the word Hari; *nārī-gaṇa*-all the ladies; *dei*-chanting; *hulāhuli*-the sound of hulāhuli; *svarge*-in the heavenly planets; *vādya*-nṛtya-music and dance; *kare*-do; *deva*-demigods; *kutūhalī*-curious.



TRANSLATION



While all the ladies vibrated the holy name of Hari on earth, in the heavenly planets dancing and music were going on, for the demigods were very curious.





TEXT 97





prasanna haila daśa dik, prasanna nadījala



sthāvara-jaṅgama haila ānande vihvala



SYNONYMS



*prasanna*-jubilant; *haila*-became; *daśa*-ten; *dik*-directions; *prasanna*-satisfied; *nadī-jala*-the water of the rivers; *sthāvara*-immovable; *jaṅgama*-movable; *haila*-became; *ānande*-in joy; *vihvala*-overwhelmed.



TRANSLATION



In this atmosphere, all the ten directions became jubilant, as did the waves of the rivers. Moreover, all beings, moving and nonmoving, were overwhelmed with transcendental bliss.





TEXT 98





nadīyā-udayagiri, pūrṇacandra gaurahari,



kṛpā kari' ha-ila udaya



pāpa-tamaḥ haila nāśa, tri-jagatera ullāsa,



jagabhari' hari-dhvani haya



SYNONYMS



*nadīyā*-the place known as Nadīyā; *udayagiri*-is the appearing place; *pūrṇa-candra*-the full moon; *gaurahari*-Lord Śrī Caitanya Mahāprabhu; *kṛpā*-by mercy; *kari'*-doing so; *ha*-ila-became; *udaya*-risen; *pāpa*-sinful; *tamaḥ*-darkness; *haila*-became; *nāśa*-dissipated; *tri-jagatera*-of the three worlds; *ullāsa*-happiness; *jaga*-bhari'-filling the whole world; *hari-dhvani*-the transcendental vibration of Hari; *haya*-resounded.



TRANSLATION



Thus by His causeless mercy the full moon, Gaurahari, rose in the district of Nadia, which is compared to Udayagiri, where the sun first becomes visible. His rising in the sky dissipated the darkness of sinful life, and thus the three worlds became joyful and chanted the holy name of the Lord.





TEXT 99





sei-kāle nijālaya, uṭhiyā advaita rāya,



nṛtya kare ānandita-mane



haridāse lañā saṅge, huṅkāra-kīrtana-raṅge



kene nāce, keha nāhi jāne



SYNONYMS



*sei*-kāle-at that time; *nija-ālaya*-in His own house; *uṭhiyā*-standing; *advaita*-Advaita Ācārya; *rāya*-the rich man; *nṛtya*-dancing; *kare*-performs; *ānandita*-with joyful; *mane*-mind; haridāse-Ṭhākura Haridāsa; *lañā*-taking; *saṅge*-with Him; *huṅkāra*-loudly; *kīrtana*-saṅkīrtana; *raṅge*-performing; *kene*-why; *nāce*-dances; *keha nāhi*-no one; *jāne*-knows.



TRANSLATION



At that time Śrī Advaita Ācārya Prabhu, in His own house at Śāntipura, was dancing in a pleasing mood. Taking Haridāsa Ṭhākura with Him, He danced and loudly chanted Hare Kṛṣṇa. But why they were dancing, no one could understand.



PURPORT



It is understood that Advaita Prabhu, at that time, was in His own paternal house at Śāntipura. Haridāsa Ṭhākura frequently used to meet Him. Coincidentally, therefore, he was also there, and upon the birth of Śrī Caitanya Mahāprabhu both of them immediately began to dance. But no one in Śāntipura could understand why those two saintly persons were dancing.





TEXT 100





dekhi' uparāga hāsi', śīghra gaṅgā-ghāṭe āsi'



ānande karila gaṅgā-snāna



pāñā uparāga-chale, āpanāra mano-bale,



brāhmaṇere dila nānā dāna



SYNONYMS



*dekhi'*-seeing; *uparāga*-the eclipse; *hāsi'*-laughing; *śīghra*-very soon; *gaṅga*-ghāṭe-on the bank of the Ganges; *āsi'*-coming; *ānande*-in jubilation; *karila*-took; *gaṅgā*-snāna-bath in the Ganges; *pāñā*-taking advantage of; *uparāga*-chale-on the event of the lunar eclipse; *āpanāra*-His own; *manaḥ-bale*-by the strength of mind; *brāhmaṇere*-unto the brāhmaṇas; *dila*-gave; *nānā*-various; *dāna*-charities.



TRANSLATION



Seeing the lunar eclipse and laughing, both Advaita Ācārya and Haridāsa Ṭhākura immediately went to the bank of the Ganges and bathed in the Ganges in great jubilation. Taking advantage of the occasion of the lunar eclipse, Advaita Ācārya, by His own mental strength, distributed various types of charity to the brāhmaṇas.



PURPORT



It is the custom of Hindus to give in charity to the poor as much as possible during the time of a lunar or solar eclipse. Advaita Ācārya, therefore, taking advantage of this eclipse, distributed many varieties of charity to the brāhmaṇas. In the *Śrīmad-Bhāgavatam* there is a statement in the Tenth Canto, Third Chapter, verse 11, that when Kṛṣṇa took His birth, immediately Vasudeva, taking advantage of this moment, distributed ten thousand cows to the brāhmaṇas. It is customary among Hindus that at the time a child is born, especially a male child, the parents distribute great charity in jubilation. Advaita Ācārya was actually interested in distributing charity because of Lord Caitanya's birth at the time of the lunar eclipse. People could not understand, however, why Advaita Ācārya was giving such a great variety of things in charity. He did so not because of the lunar eclipse but because of the Lord's taking birth at that moment. He distributed charity exactly as Vasudeva did at the time of Lord Kṛṣṇa's appearance.





TEXT 101





jagat ānandamaya, dekhi' mane sa-vismaya,



ṭhāreṭhore kahe haridāsa



tomāra aichana raṅga, mora mana parasanna,



dekhi--kichu kārye āche bhāsa



SYNONYMS



*jagat*-the whole world; *ānanda*-maya-full of pleasure; *dekhi'*-seeing; *mane*-within the mind; *sa*-vismaya-with amazement; *ṭhāreṭhore*-by direct and indirect indications; *kahe*-says; *haridāsa*-Haridāsa Ṭhākura; *tomāra*-Your; *aichana*-that kind of; *raṅga*-performance; *mora*-my; *mana*-mind; *parasanna*-very much pleased; *dekhi*-I can understand; *kichu*-something; *kārye*-in work; *āche*-there is; *bhāsa*-indication.



TRANSLATION



When he saw that the whole world was jubilant, Haridāsa Ṭhākura, his mind astonished, directly and indirectly expressed himself to Advaita Ācārya, "Your dancing and distributing charity are very pleasing to me. I can understand that there is some special purpose in these actions."





TEXT 102





ācāryaratna, śrīvāsa, haila mane sukhollāsa



yāi' snāna kaila gaṅgā-jale



ānande vihvala mana, kare hari-saṅkīrtana



nānā dāna kaila mano-bale



SYNONYMS



*ācāryaratna*-of the name Ācāryaratna; *śrīvāsa*-of the name Śrīvāsa; *haila*-became; *mane*-in the mind; *sukha*-ullāsa-happy; *yāi'*-going; *snāna*-bathing; *kaila*-executed; *gaṅgā-jale*-in the water of the Ganges; *ānande*-in jubilation; *vihvala*-overwhelmed; *mana*-mind; *kare*-does; *hari*-saṅkīrtana-performance of saṅkīrtana; *nānā*-various; *dāna*-charities; *kaila*-did; *manaḥ-bale*-by the strength of the mind.



TRANSLATION



Ācāryaratna [Candraśekhara] and Śrīvāsa Ṭhākura were overwhelmed with joy, and immediately they went to the bank of the Ganges to take bath in the water of the Ganges. Their minds full of happiness, they chanted the Hare Kṛṣṇa mantra and gave charity by mental strength.





TEXT 103





ei mata bhakta-tati, yāṅra yei deśe sthiti,



tāhāṅ tāhāṅ pāñā mano-bale



nāce, kare saṅkīrtana, ānande vihvala mana,



dāna kare grahaṇera chale



SYNONYMS



*ei mata*-in this way; *bhakta-tati*-all the devotees there; *yāṅra*-whose; *yei*-whichever; *deśe*-in the country; *sthiti*-resident; *tāhāṅ tāhāṅ*-there and there; *pāñā*-taking advantage; *manaḥ-bale*-by the strength of the mind; *nāce*-dance; *kare saṅkīrtana*-perform saṅkīrtana; *ānande*-in joyfulness; *vihvala*-overwhelmed; *mana*-mind; *dāna*-in charity; *kare*-give; *grahaṇera*-of the lunar eclipse; *chale*-on the pretense.



TRANSLATION



In this way all the devotees, wherever they were situated, in every city and every country, danced, performed saṅkīrtana and gave charity by mental strength on the plea of the lunar eclipse, their minds overwhelmed with joy.





TEXT 104





brāhmaṇa-sajjana-nārī, nānā-dravye thālī bhari'



āilā sabe yautuka la-iyā



yena kāṅcā-soṇā-dyuti, dekhi' bālakera mūrti,



āśīrvāda kare sukha pāñā



SYNONYMS



*brāhmaṇa*-the respectful brāhmaṇas; *sat*-jana-gentlemen; *nārī*-ladies; *nānā*-varieties; *dravye*-with gifts; *thālī*-plates; *bhari'*-filled up; *āilā*-came; *sabe*-all; *yautuka*-presentations; *la*-iyā-taking; *yena*-like; *kāṅcā*-raw; *soṇā*-gold; *dyuti*-glaring; *dekhi'*-seeing; *bālakera*-of the child; *mūrti*-form; *āśīrvāda*-blessings; *kare*-offered; *sukha*-happiness; *pāñā*-achieving.



TRANSLATION



All sorts of respectful brāhmaṇa gentlemen and ladies, carrying plates filled with various gifts, came with their presentations. Seeing the newborn child, whose form resembled natural glaring gold, all of them with happiness offered their blessings.





TEXT 105





sāvitrī, gaurī, sarasvatī, śacī, rambhā, arundhatī



āra yata deva-nārīgaṇa



nānā-dravye pātra bhari', brāhmaṇīra veśa dhari',



āsi' sabe kare daraśana



SYNONYMS



*sāvitrī*-the wife of Lord Brahmā; *gaurī*-the wife of Lord Śiva; *sarasvatī*-the wife of Lord Nṛsiṁhadeva; *śacī*-the wife of King Indra; *rambhā*-a dancing girl of heaven; *arundhatī*-the wife of Vasiṣṭha; *āra*-and; *yata*-all; *deva*-celestial; *nārī*-gaṇa-women; *nānā*-varieties; *dravye*-with gifts; *pātra bhari'*-filling up the baskets; *brāhmaṇīra*-in the forms of brāhmaṇa ladies; *veśa dhari'*-dressing like that; *āsi'*-coming there; *sabe*-all; *kare*-do; *daraśana*-visit.



TRANSLATION



Dressing themselves as the wives of brāhmaṇas, all the celestial ladies, including the wives of Lord Brahmā, Lord Śiva, Lord Nṛsiṁhadeva, King Indra and Vasiṣṭha Ṛṣi, along with Rambhā, a dancing girl of heaven, came there with varieties of gifts.



PURPORT



When Lord Caitanya Mahāprabhu was a newly born baby, He was visited by the neighboring ladies, most of whom were the wives of respectable brāhmaṇas. In the dress of brāhmaṇas' wives, celestial ladies like the wives of Lord Brahmā and Lord Śiva also came to see the newly born child. Ordinary people saw them as respectable brāhmaṇa ladies of the neighborhood, but actually they were all celestial ladies dressed in that way.





TEXT 106





antarīkṣe deva-gaṇa, gandharva, siddha, cāraṇa,



stuti-nṛtya kare vādya-gīta



nartaka, vādaka, bhāṭa, navadvīpe yāra nāṭa,



sabe āsi' nāce pāñā prīta



SYNONYMS



*antarīkṣe*-in outer space; *deva-gaṇa*-the demigods; *gandharva*-the inhabitants of Gandharvaloka; *siddha*-the inhabitants of Siddhaloka; *cāraṇa*-the professional singers of the heavenly planets; *stuti*-prayers; *nṛtya*-dancing; *kare*-do; *vādya*-music; *gīta*-song; *nartaka*-dancers; *vādaka*-professional drummers; *bhāṭa*-professional blessers; *navadvīpe*-in the city of Navadvīpa; *yāra*-of whom; *nāṭa*-stage; *sabe*-all of them; *āsi'*-coming; *nāce*-began to dance; *pāñā*-achieving; *prīta*-happiness.



TRANSLATION



In outer space all the demigods, including the inhabitants of Gandharvaloka, Siddhaloka and Cāraṇaloka, offered their prayers and danced to the accompaniment of music, songs and the beating of drums. Similarly, in Navadvīpa city all the professional dancers, musicians and blessers gathered together, dancing in great jubilation.



PURPORT



As there are professional singers, dancers and reciters of prayers in the heavenly planets, so in India still there are professional dancers, blessers and singers, all of whom assemble together during householder ceremonies, especially marriages and birth ceremonies. These professional men earn their livelihood by taking charity on such occasions from the homes of the Hindus. Eunuchs also take advantage of such ceremonies to receive charity. That is their means of livelihood. Such men never become servants or engage themselves in agriculture or business occupations; they simply take charity from neighborhood friends to maintain themselves peacefully. The bhāṭas are a class of brāhmaṇas who go to such ceremonies to offer blessings by composing poems with references to the Vedic scriptures.





TEXT 107





kebā āse kebā yāya, kebā nāce kebā gāya,



sambhālite nāre kāra bola



khaṇḍileka duḥkha-śoka, pramoda-pūrita loka,



miśra hailā ānande vihvala



SYNONYMS



*kebā*-who; *āse*-is coming; *kebā*-who; *yāya*-is going; *kebā*-who; *nāce*-is dancing; *kebā*-who; *gāya*-is singing; *sambhālite*-to understand; *nāre*-cannot; *kāra*-others; *bola*-language; *khaṇḍileka*-dissipated; *duḥkha*-unhappiness; *śoka*-lamentation; *pramoda*-jubilation; *pūrita*-full of; *loka*-all people; *miśra*-Jagannātha Miśra; *hailā*-became; *ānande*-in happiness; *vihvala*-overwhelmed.



TRANSLATION



No one could understand who was coming and who was going, who was dancing and who was singing. Nor could they understand one another's language. Yet all unhappiness and lamentation were immediately dissipated, and people became all-jubilant. Thus Jagannātha Miśra was also overwhelmed with joy.





TEXT 108





ācāryaratna, śrīvāsa, jagannātha-miśra-pāśa,



āsi' tāṅre kare sāvadhāna



karāila jātakarma, ye āchila vidhi-dharma,



tabe miśra kare nānā dāna



SYNONYMS



*ācāryaratna*-Candraśekhara Ācārya; śrīvāsa-Śrīvāsa Ṭhākura; *jagannātha*-miśra pāśa-at the house of Jagannātha Miśra; *āsi'*-coming; *tāṅre*-unto him; *kare*-do; *sāvadhāna*-attention; *karāila*-executed; *jāta-karma*-the auspicious ceremony at the time of birth; *ye*-whatever; *āchila*-there was; *vidhi*-dharma-regulative principles of religion; *tabe*-at that time; *miśra*-Jagannātha Miśra; *kare*-does; *nānā*-varieties; *dāna*-charities.



TRANSLATION



Candraśekhara Ācārya and Śrīvāsa Ṭhākura both came to Jagannātha Miśra and drew his attention in various ways. They performed the ritualistic ceremonies prescribed at the time of birth according to religious principles. Jagannātha Miśra also gave varieties of charity.





TEXT 109





yautuka pāila yata, ghare vā āchila kata,



saba dhana vipre dila dāna



yata nartaka, gāyana, bhāṭa, akiñcana jana,



dhana diyā kaila sabāra māna



SYNONYMS



*yautuka*-presentation; *pāila*-received; *yata*-as much as; *ghare*-in the house; *vā*-or; *āchila*-there was; *kata*-whatever; *saba dhana*-all riches; *vipre*-unto the brāhmaṇas; *dila*-gave; *dāna*-in charity; *yata*-all; *nartaka*-dancers; *gāyana*-singers; *bhāṭa*-blessers; *akiñcana jana*-poor men; *dhana diyā*-giving them riches; *kaila*-did; *sabāra*-everyone's; *māna*-honor.



TRANSLATION



Whatever riches Jagannātha Miśra collected in the form of gifts and presentations, and whatever he had in his house, he distributed among the brāhmaṇas, professional singers, dancers, bhāṭas and the poor. He honored them all by giving them riches in charity.





TEXT 110





śrīvāsera brāhmaṇī, nāma tāṅra 'mālinī',



ācāryaratnera patnī-saṅge



sindūra, haridrā, taila, kha-i, kalā, nārikela,



diyā pūje nārīgaṇa raṅge



SYNONYMS



*śrīvāsera brāhmaṇī*-the wife of Śrīvāsa Ṭhākura; *nāma*-name; *tāṅra*-her; *mālinī*-of the name Mālinī; *ācāryaratnera*-of Candraśekhara (Ācāryaratna); *patnī*-wife; *saṅge*-along with; *sindūra*-vermilion; *haridrā*-turmeric; *taila*-oil; *kha*-i-fused rice; *kalā*-banana; *nārikela*-coconut; *diyā*-giving; *pūje*-worship; *nārī*-gaṇa-ladies; *raṅge*-in a happy mood.



TRANSLATION



The wife of Śrīvāsa Ṭhākura, whose name was Mālinī, accompanied by the wife of Candraśekhara [Ācāryaratna] and other ladies, came there in great happiness to worship the baby with paraphernalia such as vermilion, turmeric, oil, fused rice, bananas and coconuts.



PURPORT



Vermilion, kha-i (fused rice), bananas, coconuts and turmeric mixed with oil are all auspicious gifts for such a ceremony. As there is puffed rice, so there is another preparation of rice called kha-i, or fused rice, which, along with bananas, is taken as a very auspicious presentation. Also, turmeric mixed with oil and vermilion makes an auspicious ointment that is smeared over the body of a newly born baby or a person who is going to marry. These are all auspicious activities in family affairs. We see that five hundred years ago at the birth of Lord Caitanya Mahāprabhu all these ceremonies were performed rigidly, but at present such ritualistic performances hardly ever take place. Generally a pregnant mother is sent to the hospital, and as soon as her child is born he is washed with an antiseptic, and this concludes everything.





TEXT 111





advaita-ācārya-bhāryā, jagat-pūjitā āryā,



nāma tāṅra 'sītā ṭhākurāṇī'



ācāryera ājñā pāñā, gela upahāra lañā,



dekhite bālaka-śiromaṇi



SYNONYMS



*advaita-ācārya-bhāryā*-the wife of Advaita Ācārya; *jagat*-pūjitā-worshiped by the whole world; *āryā*-the most advanced cultured lady; *nāma*-name; *tāṅra*-her; *sītā ṭhākurāṇī*-mother Sītā; *ācāryera ājñā pāñā*-taking the order of Advaita Ācārya; *gela*-went; *upahāra*-presentation; *lañā*-taking; *dekhite*-to see; *bālaka*-the child; *śiromaṇi*-topmost.



TRANSLATION



One day shortly after Lord Caitanya Mahāprabhu was born, Advaita Ācārya's wife, Sītādevī, who is worshipable by the whole world, took her husband's permission and went to see that topmost child with all kinds of gifts and presentations



PURPORT



It appears that Advaita Ācārya had two different houses, one at Śāntipura and one at Navadvīpa. When Lord Caitanya Mahāprabhu was born, Advaita Ācārya was residing not at His Navadvīpa house but at His Śāntipura house. Therefore, as formerly explained (text 99), from Advaita's old paternal house in Śāntipura (nijālaya)Sītā came to Navadvīpa to present gifts to the newly born child, Caitanya Mahāprabhu.





TEXT 112





suvarṇera kaḍi-ba-uli, rajatamudrā-pāśuli,



suvarṇera aṅgada, kaṅkaṇa



du-bāhute divya śaṅkha, rajatera malabaṅka,



svarṇa-mudrāra nānā hāragaṇa



SYNONYMS



*suvarṇera*-made of gold; *kaḍi*-ba-uli-bangles worn on the hand; *rajata*-mudrā-gold coins; *pāśuli*-a kind of ornament covering the foot; *suvarṇera*-made of gold; *aṅgada*-a kind of ornament; *kaṅkaṇa*-another kind of ornament for the hand; *du-bāhute*-in two arms; *divya*-celestial; *śaṅkha*-conchshell; *rajatera*-made of gold; *malabaṅka*-bangles for the foot; *svarṇa*-mudrāra-made of gold; *nānā*-varieties; *hāra*-gaṇa-necklaces.



TRANSLATION



She brought different kinds of golden ornaments, including bangles for the hand, armlets, necklaces and anklets.





TEXT 113





vyāghra-nakha hema-jaḍi, kaṭi-paṭṭasūtra-ḍorī



hasta-padera yata ābharaṇa



citra-varṇa paṭṭa-sāḍī, buni photo paṭṭapāḍī,



svarṇa-raupya-mudrā bahu-dhana



SYNONYMS



*vyāghra*-nakha-tiger nails; *hema*-jaḍi-set in gold; *kaṭi*-paṭṭasūtra-ḍorī-silken thread for the waist; *hasta-padera*-of the hands and legs; *yata*-all kinds of; *ābharaṇa*-ornaments; *citra*-varṇa-printed with varieties of colors; *paṭṭa*-sāḍī-silken sārīs; *buni*-woven; *photo*-small jackets for children; *paṭṭa*-pāḍī-with embroidery of silk; *svarṇa*-gold; *raupya*-silver; *mudrā*-coins; *bahu-dhana*-all kinds of riches.



TRANSLATION



There were also tiger nails set in gold, waist decorations of silk and lace, ornaments for the hands and legs, nicely printed silken sārīs and a child's garment, also made of silk. Many other riches, including gold and silver coins, were also presented to the child.



PURPORT



From the gifts presented by Sītā Ṭhākurāṇī, Advaita Ācārya's wife, it appears that Advaita Ācārya was at that time a very rich man. Although brāhmaṇas are not the rich men of society, Advaita Ācārya, being the leader of the brāhmaṇas in Śāntipura, was considerably well-to-do. Therefore He presented many ornaments to the baby, Lord Caitanya Mahāprabhu. But Kamalākānta Viśvāsa's asking for three hundred rupees from the King of Jagannātha Purī, Mahārāja Pratāparudra, on the plea that Advaita Ācārya was in debt for that amount, indicates that such a rich man, who could present many valuable ornaments, sārīs, etc., thought it difficult to repay three hundred rupees. Therefore the value of a rupee at that time was many thousands of times greater than it is now. At the present, no one feels difficulty over a debt of three hundred rupees, nor can an ordinary man accumulate such valuable ornaments to present to a friend's son. Probably the value of three hundred rupees at that time was equal to the present value of thirty thousand rupees.





TEXT 114





durvā, dhānya, gorocana, haridrā, kuṅkuma, candana,



maṅgala-dravya pātra bhariyā



vastra-gupta dolā caḍi' saṅge lañā dāsī ceḍī,



vastrālaṅkāra peṭāri bhariyā



SYNONYMS



*durvā*-fresh grass; *dhānya*-rice paddy; *gorocana*-a yellow patch for the head of a cow; *haridrā*-turmeric; *kuṅkuma*-a kind of scent produced in Kashmir; *candana*-sandalwood; *maṅgala*-dravya-auspicious things; *pātra bhariyā*-filling up a dish; *vastra*-gupta-covered by cloth; *dolā*-palanquin; *caḍi'*-riding; *saṅge*-along with; *lañā*-taking; *dāsī*-maidservant; *ceḍī*-female attendants; *vastra*-alaṅkāra-ornaments and clothes; *petāri*-basket; *bhariyā*-filled up.



TRANSLATION



Riding in a palanquin covered with cloth and accompanied by maidservants, Sītā Ṭhākurāṇī came to the house of Jagannātha Miśra, bringing with her many auspicious articles such as fresh grass, paddy, gorocana, turmeric, kuṅkuma and sandalwood. All these presentations filled a large basket.



PURPORT



The words vastra-gupta dolā are very significant in this verse. Even fifty or sixty years ago in Calcutta, all respectable ladies would go to a neighboring place riding on a palanquin carried by four men. The palanquin was covered with soft cotton, and in that way there was no chance to see a respectable lady traveling in public. Ladies, especially those coming from respectable families, could not be seen by ordinary men. This system is still current in remote places. The Sanskrit word asūrya-paśyā indicates that a respectable lady could not be seen even by the sun. In the oriental culture this system was very much prevalent and was strictly observed by respectable ladies, both Hindu and Muslim. We have actual experience in our childhood that our mother would not go next door to her house to observe an invitation by walking; she would go in either a carriage or a palanquin carried by four men. This custom was also strictly followed five hundred years ago, and the wife of Advaita Ācārya, being a very respectable lady, observed the customary rules current in that social environment.





TEXT 115





bhakṣya, bhojya, upahāra, saṅge la-ila bahu bhāra,



śacī-gṛhe haila upanīta



dekhiyā bālaka-ṭhāma, sākṣāt gokula-kāna,



varṇa-mātra dekhi viparīta



SYNONYMS



*bhakṣya*-foods; *bhojya*-fried foods; *upahāra*-presentation; *saṅge*-along with her; *la*-ila-took; *bahu bhāra*-many packages; *śacī-gṛhe*-in the house of mother Śacī; *haila*-was; *upanīta*-carried; *dekhiyā*-seeing; *bālaka-ṭhāma*-the feature of the child; *sākṣāt*-directly; *gokula-kāna*-Lord Kṛṣṇa of Gokula; *varṇa*-mātra-only the color; *dekhi*-seeing; *viparīta*-opposite.



TRANSLATION



When Sītā Ṭhākurāṇī came to the house of Śacīdevī, bringing with her many kinds of eatables, dresses and other gifts, she was astonished to see the newly born child, for she appreciated that except for a difference in color, the child was directly Kṛṣṇa of Gokula Himself.



PURPORT



A peṭāri is a kind of big basket that is carried in pairs on the ends of a rod balanced over the shoulders. The man who carries such a load is called a bhārī. This system of carrying luggage and packages is still current in India and other oriental countries, and we have seen that the same system is still current even in Jakarta, Indonesia.





TEXT 116





sarva aṅga--sunirmāṇa, suvarṇa-pratimā-bhāna,



sarva aṅga--sulakṣaṇamaya



bālakera divya jyoti, dekhi' pāila bahu prīti,



vātsalyete dravila hṛdaya



SYNONYMS



*sarva aṅga*-all different parts of the body; *sunirmāṇa*-well constructed; *suvarṇa*-gold; *pratimā*-form; *bhāna*-like; *sarva*-all; *aṅga*-parts of the body; *sulakṣaṇa*-maya-full of auspicious signs; *bālakera*-of the child; *divya*-transcendental; *jyoti*-effulgence; *dekhi'*-seeing; *pāila*-got; *bahu*-much; *prīti*-satisfaction; *vātsalyete*-by parental affection; *dravila*-melted; *hṛdaya*-her heart.



TRANSLATION



Seeing the transcendental bodily effulgence of the child, each of His nicely constructed limbs full of auspicious signs and resembling a form of gold, Sītā Ṭhākurāṇī was very much pleased, and because of her maternal affection, she felt as if her heart were melting.





TEXT 117





durvā, dhānya, dila śīrṣe, kaila bahu āśīṣe,



cirajīvī hao dui bhāi



ḍākinī-śāṅkhinī haite, śaṅkā upajila cite,



ḍare nāma thuila 'nimāi'



SYNONYMS



*durvā*-fresh grass; *dhānya*-paddy; *dila*-gave; *śīrṣe*-on the head; *kaila*-did; *bahu*-with much; *āśīṣe*-blessing; *cira*-jīvī-live long; *hao*-become; *dui bhāi*-two brothers; *ḍākinī-śāṅkhinī*-ghosts and witches; *haite*-from; *śaṅkā*-doubt; *upajila*-grew; *cite*-in the heart; *ḍare*-out of fear; *nāma*-name; *thuila*-kept; *nimāi*-Lord Caitanya's childhood name, derived from the nima (nimba) tree.



TRANSLATION



She blessed the newly born child by placing fresh grass and paddy on His head and saying, "May You be blessed with a long duration of life." But being afraid of ghosts and witches, she gave the child the name Nimāi.



PURPORT



Ḍākinī and Śāṅkhinī are two companions of Lord Śiva and his wife who are supposed to be extremely inauspicious, having been born of ghostly life. It is believed that such inauspicious living creatures cannot go near a nima tree. At least medically it is accepted that nima wood is extremely antiseptic, and formerly it was customary to have a nima tree in front of one's house. On very large roads in India, especially in Uttar Pradesh, there are hundreds and thousands of nima trees. Nima wood is so antiseptic that the Āyurvedic science uses it to cure leprosy. Medical scientists have extracted the active principle of the nima tree, which is called margosic acid. Nima is used for many purposes, especially to brush the teeth. In Indian villages ninety percent of the people use nima twigs for this purpose. Because of all the antiseptic effects of the nima tree and because Lord Caitanya was born beneath a nima tree, Sītā Ṭhākurāṇī gave the Lord the name Nimāi. Later in His youth He was celebrated as Nimāi Paṇḍita, and in the neighborhood villages He was called by that name, although His real name was Viśvambhara.





TEXT 118





putramātā-snānadine, dila vastra vibhūṣaṇe,



putra-saha miśrere sammāni'



śacī-miśrera pūjā lañā, manete hariṣa hañā,



ghare āilā sītā ṭhākurāṇī



SYNONYMS



*putra-mātā*-of the mother and child; *snāna*-dine-on the day of bathing; *dila*-gave; *vastra*-cloth; *vibhūṣaṇe*-ornaments; *putra*-saha-with the child; *miśrere*-unto Jagannātha Miśra; *sammāni'*-congratulating; śacī-Śacīdevī; *miśrera*-Jagannātha Miśra; *pūjā*-honor; *lañā*-receiving; *manete*-within the mind; *hariṣa*-pleased; *hañā*-becoming; *ghare*-home; *āilā*-returned; *sītā ṭhākurāṇī*-mother Sītā, wife of Advaita Ācārya.



TRANSLATION



On the day the mother and son bathed and left the maternity home, Sītā Ṭhākurāṇī gave them all kinds of ornaments and garments and then also honored Jagannātha Miśra. Then Sītā Ṭhākurāṇī, being honored by mother Śacīdevī and Jagannātha Miśra, was greatly happy within her mind, and thus she returned home.



PURPORT



On the fifth day from the birth of a child, as also on the ninth day, the mother bathes either in the Ganges or in a sacred place. This is called niṣkrāmaṇa, or the ceremony of coming out of the maternity home. Nowadays the maternity home is a hospital, but formerly in every respectable house one room was set aside as a maternity home where children would take birth, and on the ninth day after the birth of a child the mother would come into the regular rooms in the ceremony called niṣkrāmaṇa. Of the ten purificatory processes, niṣkrāmaṇa is one. Formerly, especially in Bengal, the higher castes observed four months after the birth of a child as a quarantine. At the end of the fourth month, the mother first had to see the sun rise. Later the higher castes, namely, the brāhmaṇas, kṣatriyas and vaiśyas, observed only twenty-one days as a quarantine, whereas the śūdras had to observe thirty days. For the sections of society known as kartābhajā and satīmā, the mother of the child was immediately purified after the quarantine by the throwing of hari-nuṭa, small pieces of sweetmeat, in saṅkīrtana. Śacīdevī and Jagannātha Miśra, with the newly born child, were honored by Sītā Ṭhākurāṇī. Similarly, while Sītā Ṭhākurāṇī was returning home, she was also honored by Śacīdevī and Jagannātha Miśra. That was the system in respectable families of Bengal.





TEXT 119





aiche śacī-jagannātha, putra pāñā lakṣmīnātha,



pūrṇa ha-ila sakala vāñchita



dhana-dhānye bhare ghara, lokamānya kalevara,



dine dine haya ānandita



SYNONYMS



*aiche*-in that way; *śacī*-jagannātha-mother Śacīdevī and Jagannātha Miśra; *putra*-son; *pāñā*-having obtained; *lakṣmī*-nātha-personally the husband of the goddess of fortune; *pūrṇa*-fulfilled; *ha*-ila-became; *sakala*-all; *vāñchita*-desires; *dhana*-dhānye-with riches and grains; *bhare ghara*-the house filled up; *loka-mānya kalevara*-the body beloved by the people in general; *dine dine*-day after day; *haya*-becomes; *ānandita*-pleased.



TRANSLATION



In this way mother Śacīdevī and Jagannātha Miśra, having obtained a son who was the husband of the goddess of fortune, had all their desires fulfilled. Their house was always filled with riches and grains. As they saw the beloved body of Śrī Caitanya Mahāprabhu, day after day their pleasure increased.



PURPORT



Lord Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead. Therefore everyone offered their respects to Him. Even the denizens of heaven used to come in the dress of ordinary men to offer their respect to the Lord. His father and mother, Jagannātha Miśra and Śacīdevī, seeing the honor of their transcendental son, also became very much pleased within their hearts.





TEXT 120





miśra--vaiṣṇava, śānta, alampaṭa, śuddha, dānta,



dhana-bhoge nāhi abhimāna



putrera prabhāve yata, dhana āsi' mile, tata,



viṣṇu-prīte dvije dena dāna



SYNONYMS



*miśra*-Jagannātha Miśra; *vaiṣṇava*-a great devotee; *śānta*-peaceful; *alampaṭa*-very regular; *śuddha*-purified; *dānta*-controlled; *dhana-bhoge*-in the matter of enjoying material happiness; *nāhi*-there is no; *abhimāna*-desire; *putrera*-of their son; *prabhāve*-by the influence; *yata*-all; *dhana*-riches; *āsi'*-coming; *mile*-gets; *tata*-so much so; *viṣṇu-prīte*-for the satisfaction of Lord Viṣṇu; *dvije*-to the brāhmaṇas; *dena*-gives; *dāna*-charity.



TRANSLATION



Jagannātha Miśra was an ideal Vaiṣṇava. He was peaceful, restrained in sense gratification, pure and controlled. Therefore he had no desire to enjoy material opulence. Whatever money came because of the influence of his transcendental son, he gave it in charity to the brāhmaṇas for the satisfaction of Viṣṇu.





TEXT 121





lagna gaṇi' harṣamati, nīlāmbara cakravartī,



gupte kichu kahila miśrere



mahāpuruṣera cihna, lagne aṅge bhinna bhinna,



dekhi,--ei tāribe saṁsāre



SYNONYMS



*lagna gaṇi'*-by astrological calculation of the birth moment; *harṣa-mati*-very pleased; *nīlāmbara cakravartī*-of the name Nīlāmbara Cakravartī; *gupte*-in private; *kichu*-something; *kahila*-said; *miśrere*-unto Jagannātha Miśra; *mahā-puruṣera cihna*-all the symptoms of a great personality; *lagne*-in the birth moment; *aṅge*-on the body; *bhinna bhinna*-different; *dekhi*-I see; *ei*-this child; *tāribe*-shall deliver; *saṁsāre*-all the three worlds.



TRANSLATION



After calculating the birth moment of Lord Caitanya Mahāprabhu, Nīlāmbara Cakravartī privately said to Jagannātha Miśra that he saw all the different symptoms of a great personality in both the body and birth moment of the child. Thus he understood that in the future this child would deliver all the three worlds.





TEXT 122





aiche prabhu śacī-ghare, kṛpāya kaila avatāre,



yei ihā karaye śravaṇa



gaura-prabhu dayāmaya, tāṅre hayena sadaya,



sei pāya tāṅhāra caraṇa



SYNONYMS



*aiche*-in this way; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *śacī-ghare*-in the home of Śacīdevī; *kṛpāya*-by His causeless mercy; *kaila*-made; *avatāre*-advent; *yei*-anyone who; *ihā*-this; *karaye*-does; *śravaṇa*-hear; *gaura-prabhu*-Lord Caitanya Mahāprabhu; *dayā-maya*-being very merciful; *tāṅre*-upon him; *hayena*-becomes; *sa*-daya-merciful; *sei*-that person; *pāya*-gets; *tāṅhāra*-His; *caraṇa*-lotus feet.



TRANSLATION



In this way Lord Caitanya Mahāprabhu, out of His causeless mercy, made His advent in the house of Śacīdevī. Lord Caitanya is very merciful to anyone who hears this narration of His birth, and thus such a person attains the lotus feet of the Lord.





TEXT 123





pāiyā mānuṣa janma, ye nā śune gaura-guṇa,



hena janma tāra vyartha haila



pāiyā amṛtadhunī, piye viṣa-garta-pāni,



janmiyā se kene nāhi maila



SYNONYMS



*pāiyā mānuṣa janma*-anyone who has gotten the form of a human body; *ye*-who; *nā*-does not; *śune*-hear; *gaura-guṇa*-the qualities of Lord Caitanya Mahāprabhu; *hena janma*-such a birth; *tāra*-his; *vyartha haila*-becomes useless; *pāiyā*-getting the opportunity; *amṛtadhunī*-of the river of nectar; *piye*-drinks; *viṣa*-garta-pāni-water in a poison pit of material happiness; *janmiyā*-taking birth as a human being; *se*-he; *kene*-why; *nāhi*-did not; *maila*-die.



TRANSLATION



Anyone who attains a human body but does not take to the cult of Śri Caitanya Mahāprabhu is baffled in his opportunity. Amṛtadhunī is a flowing river of the nectar of devotional service. If after getting a human body one drinks the water in a poison pit of material happiness instead of the water of such a river, it would be better for him not to have lived, but to have died long ago.



PURPORT



In this connection Śrīmat Prabodhānanda Sarasvatī has composed the following verses in his Caitanya-candrāmṛta (37, 36, 34):





acaitanyam idaṁ viśvaṁ yadi caitanyam īśvaram

na viduḥ sarva-śāstra-jñā hy api bhrāmyanti te janāḥ



"This material world is without Kṛṣṇa consciousness. Lord Caitanya Mahāprabhu is Kṛṣṇa consciousness personified. Therefore if a very learned scholar or scientist does not understand Śrī Caitanya Mahāprabhu, certainly he is wandering uselessly in this world."





prasārita-mahā-prema-pīyūṣa-rasa-sāgare

caitanya-candre prakaṭe yo dīno dīna eva saḥ



"A person who does not take advantage of the nectar of devotional service overflowing during the presence of Śrī Caitanya Mahāprabhu's cult is certainly the poorest of the poor."





avatīrṇe gaura-candre vistīrṇe prema-sāgare

suprakāśita-ratnaughe yo dīno dīna eva saḥ



"The advent of Lord Caitanya Mahāprabhu is just like an expanding ocean of nectar. One who does not collect the valuable jewels within this ocean is certainly the poorest of the poor."





Similarly, the *Śrīmad-Bhāgavatam* (2.3.19, 20, 23) states:



śva-viḍ-varāhoṣṭra-kharaiḥ

saṁstutaḥ puruṣaḥ paśuḥ

na yat-karṇa-pathopeto

jātu nāma gadāgrajaḥ



bile batorukrama-vikramān ye

na śṛṇvataḥ karṇa-puṭe narasya

jihvāsatī dārdurikeva sūta

na copagāyaty urugāya-gāthāḥ



jīvañ chavo bhāgavatāṅghri-reṇuṁ

na jātu martyo 'bhilabheta yas tu

śrī-viṣṇu-padyā manujas tulasyāḥ

śvasañ chavo yas tu na veda gandham



"A person who has no connection with Kṛṣṇa consciousness may be a very great personality in so-called human society, but actually he is no better than a great animal. Such big animals are generally praised by other animals like dogs, hogs camels and asses. A person who does not lend his aural reception to hearing about the Supreme Personality of Godhead must be considered to have earholes like holes in a field. Although that person has a tongue, it is like the tongue of a frog, which unnecessarily creates a disturbance by croaking, inviting the snake of death. Similarly, a person who neither takes advantage of the dust of the lotus feet of great devotees nor smells the tulasī leaves offered to the lotus feet of the Lord must be considered dead even though he is supposedly working."





Similarly, the *Śrīmad-Bhāgavatam*, Tenth Canto, Chapter One, verse 4, states:



nivṛtta-tarṣair upagīyamānād

bhavauṣadhāc chrotra-mano-'bhirāmāt

ka uttamaśloka-guṇānuvādāt

pumān virajyeta vinā paśu-ghnāt



"Who but the animal-killer or the killer of the soul will not care to hear glorification of the Supreme Personality of Godhead? Such glorification is enjoyed by persons liberated from the contamination of this material world."





Similarly, in the Third Canto, Chapter Twenty-three, verse 56, the *Bhāgavatam* says, na tīrtha-pada-sevāyai jīvann api mṛto hi saḥ: "Although a person is apparently living, if he does not serve the lotus feet of great devotees he is to be considered a dead body."





TEXT 124





śrī-caitanya-nityānanda, ācārya advaitacandra,



svarūpa-rūpa-raghunāthadāsa



iṅhā-sabāra śrī-caraṇa, śire vandi nija-dhana,



janma-līlā gāila kṛṣṇadāsa



SYNONYMS



*śrī-caitanya-nityānanda*-Lord Śrī Caitanya Mahāprabhu and Nityānanda Prabhu; ācārya advaitacandra-Ācārya Śrī Advaitacandra; *svarūpa*-rūpa-raghunāthadāsa-Svarūpa Dāmodara, Rūpa Gosvāmī and Raghunātha dāsa Gosvāmī; *iṅhā-sabāra*-of all of them; *śrī-caraṇa*-the lotus feet; *śire*-on the head; *vandi*-offering respect; *nija*-dhana-personal property; *janma*-līlā-narration of the birth; *gāila*-sang; *kṛṣṇadāsa*-Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Taking on my head as my own property the lotus feet of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu, Ācārya Advaitacandra, Svarūpa Dāmodara, Rūpa Gosvāmī and Raghunātha dāsa Gosvāmī, I, Kṛṣṇadāsa Kavirāja Gosvāmī, have thus described the advent of Śrī Caitanya Mahāprabhu.



PURPORT



Śrī Caitanya Mahāprabhu, Nityānanda, Advaita Prabhu, Svarūpa Dāmodara, Rūpa Gosvāmī, Raghunātha dāsa and their followers are all accepted by Kṛṣṇadāsa Kavirāja Gosvāmī. Anyone who follows in the footsteps of Kavirāja Gosvāmī also accepts the lotus feet of the above-mentioned lords as his personal property. For a materialistic person, material wealth and opulence are only illusory. Actually they are not possessions but entanglements because by enjoying the material world a conditioned soul becomes more and more entangled by incurring debts for his present enjoyment. Unfortunately, a conditioned soul considers property for which he is in debt to be his own, and he is very busy acquiring such property. But a devotee considers such property not real property but simply an entanglement in the material world. If Lord Kṛṣṇa is very much pleased with a devotee, He takes away his material property, as stated in the *Śrīmad-Bhāgavatam* (10.88.8), where Lord Kṛṣṇa says, yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ. "To show special favor to a devotee, I take away all his material property." Similarly, Narottama dāsa Ṭhākura says:





dhana mora nityānanda, rādhā-kṛṣṇa-śrīcaraṇa

sei mora prāṇadhana



"My real riches are Nityānanda Prabhu and the lotus feet of Śrī Rādhā and Kṛṣṇa." He further prays, "O Lord, kindly give me this opulence. I do not want anything but Your lotus feet as my property." Śrīla Narottama dāsa Ṭhākura has sung in many places that his real property is the lotus feet of Rādhā and Kṛṣṇa. Unfortunately we are interested in unreal property and are neglecting our real property (adhane yatana kari' dhana teyāginu).





Sometimes smārtas consider Raghunātha dāsa Gosvāmī a śūdra. But Kṛṣṇadāsa Kavirāja Gosvāmī here especially mentions svarūpa-rūpa-raghunāthadāsa. Therefore one who considers the lotus feet of Raghunātha dāsa to be transcendental to all divisions of the caste system enjoys the riches of actual spiritual bliss.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, Ādi-līla, Thirteenth Chapter, describing the advent of Lord Śrī Caitanya Mahāprabhu.





Chapter 14



Lord Caitanya's Childhood Pastimes



Śrīla Bhaktivinoda Ṭhākura has given a summary of this chapter in his Amṛta-pravāha-bhāṣya: "In this Fourteenth Chapter of the *Caitanya-caritāmṛta* there is a description of how Lord Caitanya Mahāprabhu enjoyed His childhood pastimes-crawling, crying, eating dirt and giving intelligence to His mother, favoring a brāhmaṇa guest, riding on the shoulders of two thieves and misleading them to His own house, and, on the plea of being diseased, taking prasāda in the house of Hiraṇya and Jagadīśa on the Ekādaśī day. The chapter further describes how He displayed Himself as a naughty boy, how when His mother fainted He brought a coconut to her on His head, how He joked with girls of the same age on the banks of the Ganges, how He accepted worshipful paraphernalia from Śrīmatī Lakṣmīdevī, how He sat down in a garbage pit wherefrom He instructed transcendental knowledge, how He left the pit on the order of His mother, and how He dealt with His father with full affection."





TEXT 1





kathañcana smṛte yasmin



duṣkaraṁ sukaraṁ bhavet



vismṛte viparītaṁ syāt



śrī-caitanyaṁ namāmi tam



SYNONYMS



*kathañcana*-somehow or other; *smṛte*-by remembering; *yasmin*-whom; *duṣkaram*-difficult things; *sukaram*-easy; *bhavet*-become; *vismṛte*-by forgetting Him; *viparītam*-just the opposite; *syāt*-become; *śrī-caitanyam*-Lord Śrī Caitanya Mahāprabhu; *namāmi*-I offer my respectful obeisances; *tam*-unto Him.



TRANSLATION



Things that are very difficult to do become easy to execute if one somehow or other simply remembers Lord Caitanya Mahāprabhu. But if one does not remember Him, even easy things become very difficult. To this Lord Caitanya Mahāprabhu I offer my respectful obeisances.



PURPORT



In his book Caitanya-candrāmṛta Śrīla Prabodhānanda Sarasvatī says: "One who receives a little favor from the Lord becomes so exalted that he does not care even for liberation, which is sought after by many great scholars and philosophers. Similarly, a devotee of Lord Caitanya considers residence in the heavenly planets a will-o'-the-wisp. He surpasses the perfection of mystic yoga power because for him the senses are like snakes with broken fangs." A snake is a very fearful and dangerous animal because of his poison fangs, but if these fangs are broken the appearance of a snake is no cause for fear. The yoga principles are meant to control the senses, but there is no scope for the senses of one engaged in the service of the Lord to be dangerous like snakes. These are the gifts of Śrī Caitanya Mahāprabhu.





The *Hari-bhakti-vilāsa* confirms that difficult things become easy to understand if one remembers Śrī Caitanya Mahāprabhu and easy things become very difficult to understand if one forgets Him. We actually see that even those who are very great scientists in the eyes of the general public cannot understand the very simple idea that life comes from life because they do not have the mercy of Caitanya Mahāprabhu. They defend the false understanding that life comes from matter, although they cannot prove that this is a fact. Modern civilization, therefore, progressing on the basis of this false scientific theory, is simply creating problems to be solved by the so-called scientists.



The author of *Caitanya-caritāmṛta* takes shelter of Lord Caitanya Mahāprabhu to describe the pastimes of His appearance as a child because one cannot write such transcendental literature by mental speculation. One who writes about the Supreme Personality of Godhead must be especially favored by the Lord. Simply by academic qualifications it is not possible to write such literature.





TEXT 2





jaya jaya śrī-caitanya, jaya nityānanda



jayādvaitacandra, jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *jaya advaita-candra*-all glories to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to all the devotees of the Lord.



TRANSLATION



All glories to Lord Caitanya Mahāprabhu, Nityānanda Prabhu, Advaita Prabhu and all the devotees of Lord Caitanya!





TEXT 3





prabhura kahila ei janmalīlā-sūtra



yaśodā-nandana yaiche haila śacī-putra



SYNONYMS



*prabhura*-of the Lord; *kahila*-I have spoken; *ei*-thus; *janma*-līlā-pastimes of the birth; *sūtra*-in summary; *yaśodā-nandana*-the son of mother Yaśodā; *yaiche*-as much as; *haila*-became; *śacī-putra*-the son of mother Śacī.



TRANSLATION



I have thus described in brief the advent of Śrī Caitanya Mahāprabhu, who appeared as the son of mother Śacī, exactly as Kṛṣṇa appeared as the son of mother Yaśodā.



PURPORT



Śrīla Narottama dāsa Ṭhākura confirms this statement that now Lord Kṛṣṇa, the son of mother Yaśodā, has appeared again as Lord Caitanya Mahāprabhu, becoming the son of mother Śacī:





vrajendra-nandana yei, śacī-suta haila sei,

balarāma hailo nitāi



"The son of Śacī is none other than the son of mother Yaśodā and Nanda Mahārāja, and Nityānanda Prabhu is the same Balarāma."





TEXT 4





saṅkṣepe kahila janmalīlā-anukrama



ebe kahi bālyalīlā-sūtrera gaṇana



SYNONYMS



*saṅkṣepe*-in brief; *kahila*-I have spoken; *janma-līlā*-the pastimes of birth; *anukrama*-chronological order; *ebe*-now; *kahi*-I shall speak; *bālya-līlā*-of the pastimes of childhood; *sūtrera*-of the sūtras; *gaṇana*-enumeration.



TRANSLATION



I have already briefly spoken about the pastimes of His birth in chronological order. Now I shall give a synopsis of His childhood pastimes.





TEXT 5





vande caitanya-kṛṣṇasya



bālya-līlāṁ mano-harām



laukikīm api tām īśa-



ceṣṭayā valitāntarām



SYNONYMS



*vande*-I worship; *caitanya-kṛṣṇasya*-of Lord Caitanya, who is Kṛṣṇa Himself; *bālya*-līlā-pastimes of childhood; *manaḥ-harām*-which are so beautiful; *laukikīm*-appearing ordinary; *api*-although; *tām*-those; *īśa-ceṣṭayā*-by manifestation of supreme authority; *valita*-antarām-quite fit although appearing differently.



TRANSLATION



Let me offer my respectful obeisances unto the childhood pastimes of Lord Śrī Caitanya Mahāprabhu, who is Lord Kṛṣṇa Himself. Although such pastimes appear exactly like those of an ordinary child, they should be understood as various pastimes of the Supreme Personality of Godhead.



PURPORT



In the *Bhagavad-gītā* (9.11) this statement is confirmed as follows:





avajānanti māṁ mūḍhā

mānuṣīṁ tanum āśritam

paraṁ bhāvam ajānanto

mama bhūta-maheśvaram



"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be." To execute His pastimes, the Supreme Personality of Godhead appears on this planet or within this universe like an ordinary human being or human child, yet He maintains His superiority as the Supreme Lord. Lord Kṛṣṇa appeared as a human child, but His uncommon activities, even in His childhood-like the killing of the demon Pūtanā or lifting of Govardana Hill-were not the engagements of an ordinary child. Similarly, although the pastimes of Lord Caitanya, as they will be described in this chapter, appear like the activities of a small boy, they are uncommon pastimes impossible for an ordinary human child to execute.





TEXT 6





bālya-līlāya āge prabhura uttāna śayana



pitā-mātāya dekhāila cihna caraṇa



SYNONYMS



*bālya-līlāya*-in His pastimes as a child; *āge*-first of all; *prabhura*-of the Lord; *uttāna*-turning the body; *śayana*-lying down; *pitā*-mātāya-unto the parents; *dekhāila*-showed; *cihna*-marks; *caraṇa*-of the lotus feet.



TRANSLATION



In His first childhood pastimes the Lord turned upside down while lying on His bed, and thus He showed His parents the marks of His lotus feet.



PURPORT



The word uttāna is also used to mean "lying down on the bed face upwards" or "lying down flat on the bed." In some readings the word is utthāna, which means "standing up." In His childhood pastimes the Lord tried to catch the wall and stand up, but as an ordinary child falls down, so the Lord also fell down and again took to lying on His bed.





TEXT 7





gṛhe dui jana dekhi laghupada-cihna



tāhe śobhe dhvaja, vajra, śaṅkha, cakra, mīna



SYNONYMS



*gṛhe*-at home; *dui jana*-the father and mother; *dekhi*-seeing; *laghu-pada-cihna*-the marks of the lotus feet, which were very small at that time; *tāhe*-in those; *śobhe*-which were beautifully visible; *dhvaja*-flag; *vajra*-thunderbolts; *śaṅkha*-conchshell; *cakra*-disc; *mīna*-fish.



TRANSLATION



When the Lord tried to walk, in His small footprints the specific marks of Lord Viṣṇu were visible, namely, the flag, thunderbolt, conchshell, disc and fish.





TEXT 8





dekhiyā doṅhāra citte janmila vismaya



kāra pada-cihna ghare, nā pāya niścaya



SYNONYMS



*dekhiyā*-seeing all these marks; *doṅhāra*-of the parents, Śacīmātā and Jagannātha Miśra; *citte*-in their hearts; *janmila*-there was; *vismaya*-wonder; *kāra*-whose; *pada*-cihna-footprints; *ghare*-at home; *nā*-does not; *pāya*-get; *niścaya*-certainty.



TRANSLATION



Seeing all these marks, neither His father nor His mother could understand whose footprints they were. Thus struck with wonder, they could not understand how those marks could be possible in their home.





TEXT 9





miśra kahe,--bālagopāla āche śilā-saṅge



teṅho mūrti hañā ghare khele, jāni, raṅge



SYNONYMS



*miśra kahe*-Jagannātha Miśra said; *bāla-gopāla*-Lord Kṛṣṇa as a child; *āche*-there is; *śilā*-saṅge-along with the śālagrāma-śilā; *teṅho*-He; *mūrti hañā*-taking His transcendental form; *ghare*-within the room; *khele*-plays; *jāni*-I understand; *raṅge*-in curiosity.



TRANSLATION



Jagannātha Miśra said, "Certainly child Kṛṣṇa is with the śālagrāma-śilā. Taking His childhood form, He is playing within the room."



PURPORT



When the form of the Lord is carved from wood, stone or any other element, it is to be understood that the Supreme Personality of Godhead is there. Even logically we can understand that all material elements are expansions of the energy of the Lord. Since the energy of the Supreme Personality of Godhead is nondifferent from His personal body, the Lord is always present in His energy, and He manifests Himself on account of the ardent desire of a devotee. Since the Lord is supremely powerful, it is logical that He can manifest Himself in His energy. Deity worship or worship of the śālagrāma-śilā is not idol worship. The Deity of the Lord in the house of a pure devotee can act exactly as He can in His original transcendental personality.





TEXT 10





sei kṣaṇe jāgi' nimāi karaye krandana



aṅke lañā śacī tāṅre piyāila stana



SYNONYMS



*sei kṣaṇe*-immediately; *jāgi'*-awakening; *nimāi*-the Lord of the name Nimāi; *karaye*-does; *krandana*-crying; *aṅke*-on the lap; *lañā*-taking; *śacī*-mother Śacī; *tāṅre*-Him; *piyāila*-caused to suck; *stana*-breast.



TRANSLATION



While mother Śacī and Jagannātha Miśra were talking, the child Nimāi woke up and began to cry, and mother Śacī took Him on her lap and allowed Him to suck her breast.





TEXT 11





stana piyāite putrera caraṇa dekhila



sei cihna pāye dekhi' miśre bolāila



SYNONYMS



*stana*-her breast; *piyāite*-while letting Him suck; *putrera*-of her son; *caraṇa*-lotus feet; *dekhila*-observed; *sei*-those very; *cihna*-marks; *pāye*-on the sole; *dekhi'*-seeing; *miśre*-Jagannātha Miśra; *bolāila*-called for.



TRANSLATION



While mother Śacī was feeding the child from her breast, she saw on His lotus feet all the marks that were visible on the floor of the room, and she called for Jagannātha Miśra.





TEXT 12





dekhiyā miśrera ha-ila ānandita mati



gupte bolāila nīlāmbara cakravartī



SYNONYMS



*dekhiyā*-by seeing; *miśrera*-of Jagannātha Miśra; *ha*-ila-became; *ānandita*-satisfied; *mati*-intelligence; *gupte*-privately; *bolāila*-called for; *nīlāmbara cakravartī*-of the name Nīlāmbara Cakravarti.



TRANSLATION



When Jagannātha Miśra saw the wonderful marks on the sole of his son, he became very joyful and privately called for Nīlāmbara Cakravartī.





TEXT 13





cihna dekhi' cakravartī balena hāsiyā



lagna gaṇi' pūrve āmi rākhiyāchi likhiyā



SYNONYMS



*cihna dekhi'*-by seeing the marks; *cakravartī*-Nīlāmbara Cakravartī; *balena*-says; *hāsiyā*-smiling; *lagna gaṇi'*-by astrological calculation of the birth moment; *pūrve*-formerly; *āmi*-I; *rākhiyāchi*-have kept; *likhiyā*-after writing all these things.



TRANSLATION



When Nīlāmbara Cakravartī saw those marks, he smilingly said, "Formerly I ascertained all this by astrological calculation and noted it in writing.





TEXT 14





batriśa lakṣaṇa--mahāpuruṣa-bhūṣaṇa



ei śiśu aṅge dekhi se saba lakṣaṇa



SYNONYMS



*batriśa*-thirty-two; *lakṣaṇa*-symptoms; *mahā*-puruṣa-great personality; *bhūṣaṇa*-ornament; *ei śiśu*-this child; *aṅge*-on the body; *dekhi*-I see; *se*-those; *saba*-all; *lakṣaṇa*-symptoms.



TRANSLATION



"There are thirty-two bodily marks that symptomize a great personality, and I see all those marks on the body of this child.





TEXT 15





pañca-dīrghaḥ pañca-sūkṣmaḥ



sapta-raktaḥ ṣaḍ-unnataḥ



tri-hrasva-pṛthu-gambhīro



dvātriṁśal-lakṣaṇo mahān



SYNONYMS



*pañca*-dīrghaḥ-five large; *pañca*-sūkṣmaḥ-five fine; *sapta*-raktaḥ-seven reddish; *ṣaṭ*-unnataḥ-six raised; *tri*-hrasva-three small; *pṛthu*-three broad; *gambhīraḥ*-three grave; *dvā-triṁśat*-in this way thirty-two; *lakṣaṇaḥ*-symptoms; *mahān*-of a great personality.



TRANSLATION



" 'There are thirty-two bodily symptoms of a great personality: five of his bodily parts are large, five fine, seven reddish, six raised, three small, three broad and three grave.'



PURPORT



The five large parts are the nose, arms, chin, eyes and knees. The five fine parts are the skin, fingertips, teeth, hair on the body and hair on the head. The seven reddish parts are the eyes, soles, palms, palate, nails, and upper and lower lips. The six raised parts are the chest, shoulders, nails, nose, waist and mouth. The three small parts are the neck, thighs and male organ. The three broad parts are the waist, forehead and chest. The three grave parts are the navel, voice and existence. Altogether these are the thirty-two symptoms of a great personality. This is a quotation from the Sāmudrika.





TEXT 16





nārāyaṇera cihna-yukta śrī-hasta caraṇa



ei śiśu sarva loke karibe tāraṇa



SYNONYMS



*nārāyaṇera*-of Lord Nārāyaṇa; *cihna*-yukta-with positive marks; *śrī-hasta caraṇa*-the palm and the sole; *ei*-this; *śiśu*-baby; *sarva loke*-all the three worlds; *karibe*-will; *tāraṇa*-deliver.



TRANSLATION



"This baby has all the symptoms of Lord Nārāyaṇa on His palms and soles. He will be able to deliver all the three worlds.





TEXT 17





ei ta' karibe vaiṣṇava-dharmera pracāra



ihā haite habe dui kulera nistāra



SYNONYMS



*ei ta'*-this child; *karibe*-will do; *vaiṣṇava*-of Vaiṣṇavism, or devotional service; *dharmera*-of the religion; *pracāra*-preaching; *ihā haite*-from this; *habe*-there will be; *dui*-two; *kulera*-dynasties; *nistāra*-deliverance.



TRANSLATION



"This child will preach the Vaiṣṇava cult and deliver both His maternal and paternal families.



PURPORT



Only Nārāyaṇa Himself or His bona fide representative can preach the cult of Vaiṣṇavism, or devotional service. When a Vaiṣṇava is born, he delivers both his maternal and paternal families simultaneously.





TEXT 18





mahotsava kara, saba bolāha brāhmaṇa



āji dina bhāla,--kariba nāma-karaṇa



SYNONYMS



*mahotsava*-a festival; *kara*-observe; *saba*-all; *bolāha*-call; *brāhmaṇa*-the brāhmaṇas; *āji*-today; *dina*-day; *bhāla*-auspicious; *kariba*-I shall perform; *nāma-karaṇa*-the name-giving ceremony.



TRANSLATION



"I propose to perform a name-giving ceremony. We should observe a festival and call for the brāhmaṇas because today is very auspicious.



PURPORT



It is a Vedic principle to observe a festival in connection with Nārāyaṇa and brāhmaṇas. Giving a child a particular name is among the purificatory processes known as daśa-vidha-saṁskāra, and on the day of such a ceremony one should observe a festival by worshiping Nārāyaṇa and distributing prasāda, chiefly among the brāhmaṇas.





When Nīlāmbara Cakravartī, Śacīmātā and Jagannātha Miśra understood from the marks on the Lord's lotus feet that the child Nimāi was not an ordinary child but an incarnation of Nārāyaṇa, they decided that on that very same day, which was very auspicious, they should observe a festival for His name-giving ceremony. In this connection we can particularly see how an incarnation of the Supreme Personality of Godhead is ascertained by His bodily symptoms, His activities and the prediction of the śāstras. By factual evidence a person can be accepted as an incarnation of God, not whimsically or by the votes of rascals and fools. There have been many imitation incarnations in Bengal since the appearance of Lord Caitanya, but any impartial devotee or learned man can understand that Lord Caitanya Mahāprabhu was accepted as an incarnation of Kṛṣṇa not on the basis of popular votes but by evidence from the śāstras and bona fide scholars. It was not ordinary men who accepted Śrī Caitanya Mahāprabhu as the Supreme Personality of Godhead. In the beginning His identity was ascertained by learned scholars like Nīlāmbara Cakravartī, and later all His activities were confirmed by the six Gosvāmīs, especially Śrīla Jīva Gosvāmī and Śrīla Rūpa Gosvāmī, and many other learned scholars, with evidence from the śāstra. An incarnation of God is such from the very beginning of His life. It is not that by performing meditation one can become an incarnation of God all of a sudden. Such false incarnations are meant for fools and rascals, not sane men.





TEXT 19





sarva-lokera karibe ihaṅ dhāraṇa, poṣaṇa



'viśvambhara' nāma ihāra,--ei ta' kāraṇa



SYNONYMS



*sarva-lokera*-of all people; *karibe*-will do; *ihaṅ*-this child; *dhāraṇa*-protection; *poṣaṇa*-maintenance; *viśvambhara*-the name Viśvambhara; *nāma*-name; *ihāra*-His; *ei*-this; *ta'*-certainly; *kāraṇa*-the reason.



TRANSLATION



"In the future this child will protect and maintain all the world. For this reason He is to be called Viśvambhara."



PURPORT



The *Caitanya-bhāgavata* also confirms that Śrī Caitanya Mahāprabhu, by His birth, has made the whole world peaceful, as in the past Nārāyaṇa protected this earth in His incarnation as Varāha. Because of His protecting and maintaining this world in the present Kali-yuga, Lord Caitanya Mahāprabhu is Viśvambhara, which refers to one who feeds the entire world. The movement inaugurated by Śrī Caitanya Mahāprabhu when He was present five hundred years ago is again being propagated all over the world, and factually we are seeing its practical results. People are being saved, protected and maintained by this Hare Kṛṣṇa movement. Thousands of followers, especially Western youths, are taking part in this Hare Kṛṣṇa movement, and how safe and happy they feel can be understood from the expressions of gratitude in their hundreds and thousands of letters. The name Viśvambhara is also mentioned in the Atharva-veda-saṁhitā (3.3.16.5): viśvambhara viśvena mā bharasā pāhi svāhā.





TEXT 20





śuni' śacī-miśrera mane ānanda bāḍila



brāhmaṇa-brāhmaṇī āni' mahotsava kaila



SYNONYMS



*śuni'*-hearing this; *śacī*-of mother Śacī; *miśrera*-and of Jagannātha Miśra; *mane*-within the minds; *ānanda*-pleasure; *bāḍila*-increased; *brāhmaṇa*-the brāhmaṇas; *brāhmaṇī*-and their wives; *āni'*-inviting them; *mahotsava*-a festival; *kaila*-observed.



TRANSLATION



After hearing Nīlāmbara Cakravartī's prediction, Śacīmātā and Jagannātha Miśra observed the name-giving festival in great joy, inviting all the brāhmaṇas and their wives.



PURPORT



It is the Vedic system to observe all kinds of festivals, including birthday festivals, marriage festivals, name-giving festivals and festivals marking the beginning of education, by especially inviting brāhmaṇas. In every festival the brāhmaṇas are to be fed first, and when the brāhmaṇas are pleased they bless the festival by chanting Vedic mantras or the Hare Kṛṣṇa mahā-mantra.





TEXT 21





tabe kata dine prabhura jānu-caṅkramaṇa



nānā camatkāra tathā karāila darśana



SYNONYMS



*tabe*-thereafter; *kata*-some; *dine*-days; *prabhura*-of the Lord; *jānu*-knees; *caṅkramaṇa*-the crawling; *nānā*-various; *camatkāra*-wonderful; *tathā*-also; *karāila*-caused; *darśana*-the sight.



TRANSLATION



After some days the Lord began to crawl on His knees, and He caused various wonderful things to be seen.



PURPORT



The *Caitanya-bhāgavata* describes that one day while the Lord was crawling upon His knees, the bells on His waist ringing very sweetly, a snake came out to crawl in the yard of the Lord, who captured the snake like a curious child. Immediately the snake coiled over Him. The Lord as a child then rested on the snake, and after some time the snake went away, leaving aside the Lord.





TEXT 22





krandanera chale balāila hari-nāma



nārī saba 'hari' bale,--hāse gaura-dhāma



SYNONYMS



*krandanera*-of crying; *chale*-on the pretense of; *balāila*-caused to speak; *hari-nāma*-the holy name of the Lord; *nārī*-ladies; *saba*-all; *'hari' bale*-chant the holy name of the Lord; *hāse*-laughs; *gaura-dhāma*-Lord Śrī Caitanya as a child.



TRANSLATION



The Lord caused all the ladies to chant the holy names of the Hare Kṛṣṇa mahā-mantra on the plea of His crying, and while they chanted the Lord would smile.



PURPORT



In the *Caitanya-bhāgavata* this pastime is described as follows: "The Lord, with His beautiful eyes, would cry, but He would stop immediately upon hearing the Hare Kṛṣṇa mahā-mantra. When the ladies, understanding the fun of the Lord, discovered that He would cry and then stop upon hearing the chanting of the Hare Kṛṣṇa mantra, they all took it as a clue to chant Hare Kṛṣṇa as soon as the Lord cried. Thus it became a regular function. The Lord would cry, and the ladies would begin chanting the Hare Kṛṣṇa mahā-mantra, clapping their hands. In this way all the ladies of the neighboring houses would assemble in the home of Śacīmātā to join in the saṅkīrtana movement twenty-four hours a day. As long as the ladies continued to chant the Hare Kṛṣṇa mahā-mantra, the Lord would not cry but very pleasingly smile upon them."





TEXT 23





tabe kata dine kaila pada-caṅkramaṇa



śiśu-gaṇe mili' kaila vividha khelana



SYNONYMS



*tabe*-thereafter; *kata dine*-in a few days; *kaila*-did; *pada*-legs; *caṅkramaṇa*-movement; *śiśu-gaṇe*-all the children; *mili'*-mingling together; *kaila*-executed; *vividha*-varieties; *khelana*-sporting.



TRANSLATION



After some days the Lord began to move His legs and walk. He mixed with other children and exhibited various sports.





TEXT 24





ekadina śacī kha-i-sandeśa āniyā



bāṭā bhari' diyā baila,--khāo ta' basiyā



SYNONYMS



*eka-dina*-one day; *śacī*-mother Śacī; *kha*-i-fused rice; *sandeśa*-sweetmeat; *āniyā*-bringing; *bāṭā*-tiffin dish; *bhari'*-filling; *diyā*-delivering; *baila*-said; *khāo*-eat; *ta'*-now; *basiyā*-sitting down.



TRANSLATION



One day while the Lord was enjoying His playful sports with the other little children, mother Śacī brought a dish filled with fused rice and sweetmeats and asked the child to sit down and eat them.





TEXT 25





eta bali' gelā śacī gṛhe karma karite



lukāñā lāgilā śiśu mṛttikā khāite



SYNONYMS



*eta bali'*-saying this; *gelā*-returned; *śacī*-mother Śacī; *gṛhe*-in the house; *karma*-duties; *karite*-to execute; *lukāñā*-hiding; *lāgilā*-began; *śiśu*-the child; *mṛttikā*-dirt; *khāite*-to eat.



TRANSLATION



But when she returned to her household duties, the child hid from His mother and began to eat dirt.





TEXT 26





dekhi' śacī dhāñā āilā kari' 'hāya, hāya'



māti kāḍi' lañā kahe 'māṭi kene khāya'



SYNONYMS



*dekhi'*-seeing this; *śacī*-mother Śacī; *dhāñā*-rushing; *āilā*-came back; *kari'*-making a noise; hāya, hāya-"What is this! What is this!"; *māṭi*-dirt; *kāḍi'*-snatching; *lañā*-taking; *kahe*-she said; *'māṭi kene khāya'*-why is the child eating dirt?



TRANSLATION



Seeing this, mother Śacī hastily returned and exclaimed, "What is this! What is this!" She snatched the dirt from the hands of the Lord and inquired why He was eating it.





TEXT 27





kāndiyā balena śiśu,--kene kara roṣa



tumi māṭi khāite dile, mora kibā doṣa



SYNONYMS



*kāndiyā*-while crying; *balena*-says; *śiśu*-the child; *kene*-why; *kara*-you become; *roṣa*-angry; *tumi*-you; *māṭi*-dirt; *khāite*-to eat; *dile*-gave Me; *mora*-My; *kibā*-what is; *doṣa*-fault.



TRANSLATION



Crying, the child inquired from His mother, "Why are you angry? You have already given Me dirt to eat. What is My fault?





TEXT 28





kha-i-sandeśa-anna yateka--māṭira vikāra



eho māṭi, seha māṭi, ki bheda-vicāra



SYNONYMS



*kha*-i-fused rice; *sandeśa*-sweetmeat; *anna*-eatables; *yateka*-all; *māṭira*-of dirt; *vikāra*-transformations; *eho*-this is also; *māṭi*-dirt; *seha*-that; *māṭi*-dirt; *ki*-what; *bheda*-of difference; *vicāra*-consideration.



TRANSLATION



"Fused rice, sweetmeats and all other eatables are but transformations of dirt. This is dirt, that is dirt. Please consider. What is the difference between them?





TEXT 29





māṭi--deha, māṭi--bhakṣya, dekhaha vicāri'



avicāre deha doṣa, ki balite pāri



SYNONYMS



*māṭi*-dirt; *deha*-this body; *māṭi*-dirt; *bhakṣya*-eatable; *dekhaha*-just try to see; *vicāri'*-by consideration; *avicāre*-without considering; *deha*-you put; *doṣa*-fault upon Me; *ki*-what; *balite*-to say; *pāri*-I am able.

TRANSLATION



"This body is a transformation of dirt, and the eatables are also a transformation of dirt. Please reflect upon this. You are blaming Me without consideration. What can I say?"



PURPORT



This is an explanation of the Māyāvāda philosophy, which takes everything to be one. The necessities of the body, namely, eating, sleeping, mating and defending, are all unnecessary in spiritual life. When one is elevated to the spiritual platform there are no more bodily necessities, and in activities pertaining to the bodily necessities there are no spiritual considerations. In other words, the more we eat, sleep, have sex and try to defend ourselves, the more we engage in material activities. Unfortunately, Māyāvādī philosophers consider devotional activities to be bodily activities. They cannot understand the simple explanation in *Bhagavad-gītā* (14.26):





māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate



"Anyone who engages in spiritual devotional service without motivation, rendering such service for the satisfaction of the Lord, is elevated immediately to the spiritual platform, and all his activities are spiritual." Brahma-bhūyāya refers to Brahman (spiritual) activities. Although Māyāvādī philosophers are very eager to merge into the Brahman effulgence, they have no Brahman activities. To a certain extent they recommend Brahman activities, which for them means engagement in studying the Vedānta and Sāṅkhya philosophies, but their interpretations are but dry speculation. Lacking the varieties of spiritual activity, they cannot stay for long on that platform of simply studying Vedānta or Sāṅkhya philosophy.





Life is meant for varieties of enjoyment. The living entity is by nature full of an enjoying spirit, as stated in the *Vedānta-sūtra* (1.1.12): ānanda-mayo 'bhyāsāt. In devotional service the activities are variegated and full of enjoyment. As stated in *Bhagavad-gītā* (9.2), all devotional activities are easy to perform (su-sukhaṁ kartum) and they are eternal and spiritual (avyayam). Since Māyāvādī philosophers cannot understand this, they take it for granted that a devotee's activities (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, etc.) are all material and are therefore māyā. They also consider Kṛṣṇa's advent in this universe and His activities to be māyā. Therefore, because they consider everything māyā, they are known as Māyāvādīs.



Actually, any activities performed favorably for the satisfaction of the Lord, under the direction of the spiritual master, are spiritual. But for a person to disregard the order of the spiritual master and act by concoction, accepting his nonsensical activities to be spiritual, is māyā. One must achieve the favor of the Supreme Personality of Godhead through the mercy of the spiritual master. Therefore one must first please the spiritual master, and if he is pleased, then we should understand that the Supreme Personality of Godhead is also pleased. But if the spiritual master is displeased by our actions, they are not spiritual. Śrīla Viśvanātha Cakravartī Ṭhākura confirms this: yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi. Activities that please the spiritual master must be considered spiritual, and they should be accepted as satisfying to the Lord.



Lord Caitanya Mahāprabhu, as the supreme spiritual master, instructed His mother about the Māyāvāda philosophy. By saying that the body is dirt and eatables are also dirt, He implied that everything is māyā. This is Māyāvāda philosophy. The philosophy of the Māyāvādīs is defective because it maintains that everything is māyā but the nonsense they speak. While saying that everything is māyā, the Māyāvādī philosopher loses the opportunity of devotional service, and therefore his life is doomed. Śrī Caitanya Mahāprabhu therefore advised, māyāvādi-bhāṣya śunile haya sarva-nāśa (Cc. Madhya 6.169). If one accepts the Māyāvāda philosophy, his advancement is doomed forever.





TEXT 30





antare vismita śacī balila tāhāre



"māṭi khāite jñāna-yoga ke śikhāla tore



SYNONYMS



*antare*-within herself; *vismita*-surprised; *śacī*-mother Śacī; *balila*-replied; *tāhāre*-unto Him; *māṭi*-dirt; *khāite*-to eat; *jñāna*-yoga-philosophical speculation; *ke*-who; *śikhāla*-taught; *tore*-You.



TRANSLATION



Astonished that the child was speaking Māyāvāda philosophy, mother Śacī replied, "Who has taught You this philosophical speculation that justifies eating dirt?"



PURPORT



In the philosophical discourse between the mother and the son, when the son said that everything is one, as impersonalists say, the mother replied, "If everything is one, why do people in general not eat dirt but eat the food grains produced from the dirt?"





TEXT 31





māṭira vikāra anna khāile deha-puṣṭi haya



māṭi khāile roga haya, deha yāya kṣaya



SYNONYMS



*māṭira*-of the dirt; *vikāra*-transformation; *anna*-food grains; *khāile*-by eating; *deha*-of the body; *puṣṭi*-nourishment; *haya*-becomes; *māṭi*-the dirt; *khāile*-by eating; *roga*-disease; *haya*-becomes; *deha*-the body; *yāya*-goes; *kṣaya*-to destruction.



TRANSLATION



Replying to the Māyāvāda idea of the child philosopher, mother Śacī said, "My dear boy, if we eat earth transformed into grains, our body is nourished, and it becomes strong. But if we eat dirt in its crude state, the body becomes diseased instead of nourished, and thus it is destroyed.





TEXT 32





māṭira vikāra ghaṭe pāni bhari' āni



māṭi-piṇḍe dhari yabe, śoṣi' yāya pāni"



SYNONYMS



*māṭira*-of the dirt; *vikāra*-transformation; *ghaṭe*-in the waterpot; *pāni*-water; *bhari'*-filling; *āni*-I can bring; *māṭi*-of dirt; *piṇḍe*-on the lump; *dhari*-I hold; *yabe*-when; *śoṣi'*-soaking; *yāya*-goes; *pāni*-the water.



TRANSLATION



"In a waterpot, which is a transformation of dirt, I can bring water very easily. But if I poured water on a lump of dirt, the lump would soak up the water, and my labor would be useless."



PURPORT



This simple philosophy propounded by Śacīmātā, even though she is a woman, can defeat the Māyāvādī philosophers who speculate on oneness. The defect of Māyāvāda philosophy is that it does not accept the variety that is useful for practical purposes. Śacīmātā gave the example that although both the lump of dirt and the earthen pot are basically one, for practical purposes the waterpot is useful whereas the lump of dirt is useless. Sometimes scientists argue that matter and spirit are one, with no difference between them. Factually, in a higher sense, there is no difference between matter and spirit, but one should have practical knowledge that matter, being an inferior state, is useless for our spiritual, blissful life, whereas spirit, being a finer state of existence, is full of bliss. In this connection the *Bhāgavatam* gives the example that dirt and fire are practically one and the same. From the earth grow trees, and from their wood come fire and smoke. Nevertheless, for heat we can utilize the fire but not the earth, smoke or wood. Therefore, for the ultimate realization of the goal of life, we are concerned with the fire of the spirit, but not the dull wood or earth of matter.





TEXT 33





ātma lukāite prabhu balilā tāṅhāre



"āge kena ihā, mātā, nā śikhāle more



SYNONYMS



*ātma*-Himself; *lukāite*-to hide; *prabhu*-the Lord; *balilā*-replied; *tāṅhāre*-unto Śacīmātā; *āge*-in the beginning; *kena*-why; *ihā*-this; *mātā*-My dear mother; *nā śikhāle*-you didn't teach; *more*-unto Me.



TRANSLATION



The Lord replied to His mother, "Why did you conceal self-realization by not teaching Me this practical philosophy in the beginning?



PURPORT



If one is taught from the beginning of life the Vaiṣṇava philosophy of duality or variety, the monistic philosophy will not very much bother him. In reality, everything is an emanation from the supreme source (janmādy asya yataḥ). The original energy is exhibited in varieties, exactly like the sunshine, the original energy emanating from the sun, which acts as light and heat in variety. One cannot say that light is heat and heat is light, yet one cannot separate one from the other. Therefore Lord Caitanya Mahāprabhu's philosophy is acintya-bhedābheda, inconceivable nonseparation and distinction. Although there is an affinity between the two physical manifestations light and heat, there is a difference between them. Similarly, although the whole cosmic manifestation is the Lord's energy, the energy is nevertheless exhibited in varieties of manifestations.





TEXT 34





ebe se jānilāṅ, āra māṭi nā khāiba



kṣudhā lāge yabe, tabe tomāra stana piba"



SYNONYMS



*ebe*-now; *se*-that; *jānilāṅ*-I understand; *āra*-more; *māṭi*-dirt; *nā*-not; *khāiba*-I shall eat; *kṣudhā*-hunger; *lāge*-arises; *yabe*-when; *tabe*-at that time; *tomāra*-your; *stana*-breast; *piba*-I shall suck.



TRANSLATION



"Now that I can understand this philosophy, no more shall I eat dirt. Whenever I am hungry I shall suck your breast and drink your breast's milk."





TEXT 35





eta bali' jananīra kolete caḍiyā



stana pāna kare prabhu īṣat hāsiyā



SYNONYMS



*eta bali'*-saying this; *jananīra*-of the mother; *kolete*-on the lap; *caḍiyā*-rising; *stana pāna*-sucking the nipple; *kare*-does; *prabhu*-the Lord; *īṣat*-slightly; *hāsiyā*-smiling.



TRANSLATION



After saying this, the Lord, smiling slightly, climbed on the lap of His mother and sucked her breast.





TEXT 36





eimate nānā-chale aiśvarya dekhāya



bālya-bhāva prakaṭiyā paścāt lukāya



SYNONYMS



*eimate*-in this way; *nānā*-chale-under different excuses; *aiśvarya*-opulence; *dekhāya*-exhibits; *bālya-bhāva*-the status of a child; *prakaṭiyā*-manifesting; *paścāt*-thereafter; *lukāya*-hides Himself.



TRANSLATION



Thus under various excuses the Lord exhibited His opulences as much as possible in His childhood, and later, after exhibiting such opulences, He hid Himself.





TEXT 37





atithi-viprera anna khāila tina-bāra



pāche gupte sei vipre karila nistāra



SYNONYMS



*atithi*-guest; *viprera*-of a brāhmaṇa; *anna*-food; *khāila*-ate; *tina*-bāra-thrice; *pāche*-afterwards; *gupte*-in privacy; *sei*-that; *vipre*-unto the brāhmaṇa; *karila*-made; *nistāra*-deliverance.



TRANSLATION



On one occasion the Lord ate the food of a brāhmaṇa guest three times, and later, in confidence, the Lord delivered that brāhmaṇa from material engagement.



PURPORT



The story of the deliverance of this brāhmaṇa is as follows. One brāhmaṇa who was touring all over the country, traveling from one place of pilgrimage to another, reached Navadvīpa and became a guest in the house of Jagannātha Miśra. Jagannātha Miśra gave him all ingredients for cooking, and the brāhmaṇa prepared his food. When the brāhmaṇa was offering the food to Lord Viṣṇu in meditation, the child Nimāi came before him and began to eat it, and because of this the brāhmaṇa thought the whole offering spoiled. Therefore by the request of Jagannātha Miśra he cooked for a second time, but when he was meditating the child again came before him and began to eat the food, again spoiling the offering. By the request of Jagannātha Miśra the brāhmaṇa cooked for a third time, but for a third time the Lord came before him and began to eat the food, although the child had been locked within a room and everyone was sleeping because it was late at night. Thus, thinking that on that day Lord Viṣṇu was not willing to accept his food and that he was therefore ordained to fast, the brāhmaṇa became greatly agitated and cried aloud, hāya hāya: "What has been done! What has been done!". When Lord Caitanya Mahāprabhu saw the brāhmaṇa in that agitated state, He told him, "Formerly I was the son of mother Yaśodā. At that time you also became a guest in the house of Nanda Mahārāja, and I disturbed you in this way. I am very much pleased by your devotion. Therefore I am eating the food you have prepared." Understanding the favor offered to him by the Lord, the brāhmaṇa was greatly pleased, and he was overwhelmed with love of Kṛṣṇa. He was thankful to the Lord, for he felt himself greatly fortunate. Then the Lord asked the brāhmaṇa not to disclose the incident to anyone else. This is very elaborately explained in the *Caitanya-bhāgavata*, *Ādi-līlā*, Chapter Three.





TEXT 38





core lañā gela prabhuke bāhire pāiyā



tāra skandhe caḍi' āilā tāre bhulāiyā



SYNONYMS



*core*-two thieves; *lañā*-taking; *gela*-went; *prabhuke*-the Lord; *bāhire*-outside; *pāiyā*-finding Him; *tāra*-their; *skandhe*-on the shoulders; *caḍi'*-rising; *āilā*-came back; *tāre*-them; *bhulāiyā*-misleading.



TRANSLATION



In His childhood the Lord was taken away by two thieves outside His home. The Lord, however, got up on the shoulders of the thieves, and while they were thinking they were safely carrying the child to rob His ornaments, the Lord misled them, and thus instead of going to their own home the thieves came back to the home of Jagannātha Miśra.



PURPORT



In His childhood the Lord was profusely decorated with gold ornaments. Once upon a time He was playing outside His house, and two thieves passing on the street saw the opportunity to rob the Lord and therefore took Him on their shoulders, pleasing Him by offering Him some sweetmeats. The thieves thought they would carry the child to the forest and then kill Him and take away the ornaments. The Lord, however, expanded His illusory energy upon the thieves, so much so that instead of carrying Him to the forest they came right back in front of His house. When they came before His house they became afraid because everyone from the house of Jagannātha Miśra and all the inhabitants of that quarter were busy searching for the child. Therefore the thieves, thinking it dangerous to remain, went away and left Him. The child was brought within the house and given to mother Śacī, who was in great anxiety, and she became satisfied. This incident is also very elaborately explained in the *Ādi-līlā* of *Caitanya-bhāgavata*, Third Chapter.





TEXT 39





vyādhi-chale jagadīśa-hiraṇya-sadane



viṣṇu-naivedya khāila ekādaśī-dine



SYNONYMS



*vyādhi*-chale-on the plea of being diseased; *jagadīśa-hiraṇya*-of the names Jagadīśa and Hiraṇya; *sadane*-in the house of; *viṣṇu*-naivedya-food offered to Lord Viṣṇu; *khāila*-ate; *ekādaśī*-of Ekādaśī; *dine*-on the day.



TRANSLATION



Pretending to be sick, the Lord asked some food from the house of Hiraṇya and Jagadīśa on the Ekādaśī day.



PURPORT



The *Caitanya-bhāgavata*, *Ādi-līlā*, Chapter Six, fully describes the Lord's accepting viṣṇu-prasāda on the Ekādaśī day at the house of Jagadīśa and Hiraṇya. Regular prasāda is offered to Lord Viṣṇu on Ekādaśī because, while fasting is recommended for devotees on Ekādaśī, it is not recommended for Lord Viṣṇu. Once on Ekādaśī in the house of Jagadīśa and Hiraṇya Paṇḍita there were arrangements for preparing special prasāda for Lord Viṣṇu, and Lord Caitanya Mahāprabhu asked His father to go there to ask for the viṣṇu-prasāda because He was feeling sick. The house of Jagadīśa and Hiraṇya Paṇḍita was situated about two miles from the house of Jagannātha Miśra. Therefore when Jagannātha Miśra, on the request of Śrī Caitanya Mahāprabhu, came to ask Jagadīśa and Hiraṇya for the prasāda, they were a little astonished. How could the boy understand that special prasāda was being prepared for Lord Viṣṇu? They immediately concluded that the boy Nimāi must have supernatural mystic power. Otherwise how could He understand that they were preparing special prasāda? Therefore they immediately sent the food to Lord Caitanya Mahāprabhu through His father, Jagannātha Miśra. Nimāi was feeling sick, but immediately after eating the viṣṇu-prasāda He was cured, and He also distributed the prasāda among His playmates.





TEXT 40





śiśu saba laye pāḍā-paḍasīra ghare



curi kari' dravya khāya māre bālakere



SYNONYMS



*śiśu*-children; *saba*-all; *laye*-taking with Him; *pāḍā*-paḍasīra-neighboring; *ghare*-in the houses; *curi kari'*-stealing; *dravya*-eatables; *khāya*-eats; *māre*-fights; *bālakere*-with other children.



TRANSLATION



As usual for small children, He learned to play, and with His playmates He went to the houses of neighboring friends, stealing their eatables and eating them. Sometimes the children fought among themselves.





TEXT 41





śiśu saba śacī-sthāne kaila nivedana



śuni' śacī putre kichu dilā olāhana



SYNONYMS



*śiśu saba*-all the children; *śacī-sthāne*-in the presence of mother Śacī; *kaila*-made; *nivedana*-petition; *śuni'*-hearing that; *śacī*-mother Śacī; *putre*-unto her son; *kichu*-some; *dilā*-gave; *olāhana*-chastisement or rebuke.



TRANSLATION



All the children lodged complaints with Śacīmātā about the Lord's fighting with them and stealing from the neighbors' houses. Therefore sometimes she used to chastise or rebuke her son.





TEXT 42





"kene curi kara, kene māraha śiśure



kene para-ghare yāha, kibā nāhi ghare"



SYNONYMS



*kene curi kara*-why do You steal; *kene māraha śiśure*-why do You beat other children; *kene*-why; *para-ghare*-in others' houses; *yāha*-You go; *kibā*-what; *nāhi*-is not there; *ghare*-in Your own house.



TRANSLATION



Śacīmātā said, "Why do You steal others' things? Why do You beat the other children? And why do You go inside others' houses? What do You not have in Your own house?"



PURPORT



According to the *Vedānta-sūtra* (janmādy asya yataḥ), since creation, maintenance and annihilation exist in the Supreme Absolute, whatever we find within this material world is already in the spiritual world. Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, Kṛṣṇa Himself. How is He stealing, and how is He fighting? It is not as a thief or an enemy but as a friend in a loving condition. He steals as a child not because He is in want but out of a natural instinct. In this material world also, small children, without enmity or bad will, sometimes go to a neighboring house and steal, and sometimes they fight. Kṛṣṇa also, like other children, did all these things in His childhood. Without the existence of the stealing propensity and fighting propensity in the spiritual world, they cannot exist here in this material world. The difference between the material and spiritual worlds is that stealing in the spiritual world is done in friendship and love, whereas fighting and stealing within this material world are executed on the basis of enmity and envy. Therefore we should understand that in the spiritual world all these activities exist, but there is no inebriety, whereas in the material world all activities are full of miserable conditions.





TEXT 43





śuni' kruddha hañā prabhu ghara-bhitara yāñā



ghare yata bhāṇḍa chila, phelila bhāṅgiyā



SYNONYMS



*śuni'*-hearing; *kruddha*-angry; *hañā*-becoming; *prabhu*-the Lord; *ghara*-bhitara-within the room; *yāñā*-going; *ghare*-in the room; *yata*-all; *bhāṇḍa*-pots; *chila*-there were; *phelila*-He threw them; *bhāṅgiyā*-breaking.



TRANSLATION



Thus rebuked by His mother, he Lord would go in anger to a room and break all the pots within it.





TEXT 44





tabe śacī kole kari' karāila santoṣa



lajjita ha-ilā prabhu jāni' nija-doṣa



SYNONYMS



*tabe*-at that time; *śacī*-mother Śacīdevī; *kole*-on the lap; *kari'*-taking; *karāila*-made; *santoṣa*-pacified; *lajjita*-ashamed; *ha*-ilā-became; *prabhu*-the Lord; *jāni'*-knowing; *nija*-His own; *doṣa*-fault.



TRANSLATION



Then Śacīmātā would take her son on her lap and pacify Him, and the Lord would be very much ashamed, admitting His own faults.



PURPORT



There is a nice description of the faults of Śrī Caitanya Mahāprabhu in His childhood in the *Caitanya-bhāgavata*, *Ādi-līlā*, Chapter Three, where it is said that as a child the Lord used to steal all kinds of eatables from the houses of neighboring friends. In some houses He would steal milk and drink it, and in others He would steal and eat prepared rice. Sometimes He would break cooking pots. If there were nothing to eat but there were small babies, the Lord would tease the babies and make them cry. Sometimes a neighbor would complain to Śacīmātā, "My child is very small, but your child puts water in his ears and makes him cry."





TEXT 45





kabhu mṛdu-haste kaila mātāke tāḍana



mātāke mūrcchitā dekhi' karaye krandana



SYNONYMS



*kabhu*-sometimes; *mṛdu-haste*-by His soft hand; *kaila*-did; *mātāke*-His mother; *tāḍana*-chastise; *mātāke*-His mother; *mūrcchitā*-fainted; *dekhi'*-seeing; *karaye*-was; *krandana*-crying.



TRANSLATION



Once the child, Caitanya Mahāprabhu, chastised His mother with His soft hand, and His mother pretended to faint. Seeing this, the Lord began to cry.





TEXT 46





nārīgaṇa kahe,--"nārikela deha āni'



tabe sustha ha-ibena tomāra jananī"



SYNONYMS



*nārī-gaṇa*-all the ladies; *kahe*-say; *nārikela*-coconut; *deha*-give; *āni'*-bringing from somewhere; *tabe*-then; *sustha ha*-ibena-will be cured; *tomāra*-Your; *jananī*-mother.



TRANSLATION



The neighboring ladies told Him, "Dear child, please bring a coconut from somewhere, and then Your mother will be cured."





TEXT 47





bāhire yāñā ānilena dui nārikela



dekhiyā apūrva haila vismita sakala



SYNONYMS



*bāhire*-outside; *yāñā*-going; *ānilena*-He immediately brought; *dui*-two; *nārikela*-coconuts; *dekhiyā*-seeing; *apūrva*-this wonder; *haila*-became; *vismita*-astonished; *sakala*-all.



TRANSLATION



He then immediately went outside the house and brought two coconuts. All the ladies were astonished to see such wonderful activities.





TEXT 48





kabhu śiśu-saṅge snāna karila gaṅgāte



kanyāgaṇa āilā tāhāṅ devatā pūjite



SYNONYMS



*kabhu*-sometimes; *śiśu*-saṅge-along with other children; *snāna*-bathing; *karila*-did; *gaṅgāte*-in the Ganges; *kanyā-gaṇa*-the girls; *āilā*-came there; *tāhāṅ*-on the bank of the Ganges; *devatā*-demigods; *pūjite*-to worship.



TRANSLATION



Sometimes the Lord would go with other children to bathe in the Ganges, and the neighboring girls would also come there to worship various demigods.



PURPORT



According to the Vedic system, when small girls ten or twelve years old would go to the bank of the Ganges to take their bath, they would especially worship Lord Śiva with prayers to get good husbands in the future. They especially wanted to get a husband like Lord Śiva because Lord Śiva is very peaceful and at the same time most powerful. Formerly, therefore, small girls in Hindu families would worship Lord Śiva, especially in the month of Vaiśākha (April-May). To take a bath in the Ganges is a great pleasure for everyone, not only for adults but for children also.





TEXT 49





gaṅgā-snāna kari' pūjā karite lāgilā



kanyāgaṇa-madhye prabhu āsiyā basilā



SYNONYMS



*gaṅgā*-snāna-bath in the Ganges; *kari'*-having taken; *pūjā*-worship; *karite*-to do; *lāgilā*-began; *kanyā-gaṇa*-the girls; *madhye*-in the midst of; *prabhu*-the Lord; *āsiyā*-coming there; *basilā*-sat down.



TRANSLATION



When the girls engaged in worshiping the different demigods after bathing in the Ganges, the young Lord would come there and sit down among them.





TEXT 50





kanyāre kahe,--āmā pūja, āmi diba vara



gaṅgā-durgā--dāsī mora, maheśa--kiṅkara



SYNONYMS



*kanyāre kahe*-addressing the girls, the Lord would say; āmā pūja-"Worship Me"; *āmi*-I; *diba*-shall give; *vara*-nice husband; *gaṅgā*-the Ganges; *durgā*-Goddess Durgā; *dāsī*-maidservants; *mora*-My; *maheśa*-Lord Śiva; *kiṅkara*-servant.



TRANSLATION



Addressing the girls, the Lord would say, "Worship Me, and I shall give you good husbands or good benedictions. The Ganges and Goddess Durgā are My maidservants. What to speak of other demigods, even Lord Śiva is My servant."



PURPORT



There is a misconception about the Hindu religion among people who profess other religions, such as Christians and Muslims, who say that in the Hindu religion there are many Gods. Actually that is not a fact. God is one, but there are many other powerful living entities who are in charge of different departments of administration. They are called demigods. All the demigods are servants who carry out the orders of the Supreme Lord, the Personality of Godhead. Lord Caitanya Mahāprabhu disclosed this fact in His childhood. Out of ignorance, sometimes people worship the demigods to receive some particular boon, but actually, one who becomes a devotee and worshiper of the Supreme Personality of Godhead does not need to go to the demigods for any benediction because he obtains everything by the grace of the Supreme Lord. The *Bhagavad-gītā* (7.20, 28) therefore condemns such demigod worship:





kāmais tais tair hṛta-jñānāḥ

prapadyante 'nya-devatāḥ

taṁ taṁ niyamam āsthāya

prakṛtyā niyatāḥ svayā



"Only persons whose intelligence is lost and who are mad with lusty desires worship the demigods and follow the particular rules and regulations of worship according to their own natures."





yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ



"But persons who are freed from all sinful activities and the duality of delusion engage themselves in the worship of the Supreme Personality of Godhead with determination." Only the less intelligent worship the demigods for their various purposes. The most intelligent worship only the Supreme Personality of Godhead, Kṛṣṇa.





Sometimes we, the members of the Kṛṣṇa consciousness movement, are accused of not approving of the worship of demigods. But how can we approve of this when it is condemned by Lord Caitanya and Lord Kṛṣṇa? How can we allow people to become foolish and hṛta-jñāna, bereft of intelligence? Our propaganda is simply meant to enable intelligent people to understand the distinction between matter and spirit and understand the Supreme Personality of Godhead, who is the whole spiritual identity. That is our mission. How could we mislead people into worshiping so-called gods in material bodies within this material world?



Our position of not allowing worship of the many hundreds of demigods is confirmed by Lord Caitanya Mahāprabhu even in His childhood. Śrīla Narottama dāsa Ṭhākura has sung in this connection:



anya devāśraya nāi, tomāre kahinu bhāi,

ei bhakti parama karaṇa



"To become a staunch, pure devotee of the Supreme Personality of Godhead without deviation [ananya-bhāk], one should not divert his attention to the worship of the demigods. Such control is a symptom of pure devotional service."





TEXT 51





āpani candana pari' parena phula-mālā



naivedya kāḍiyā khā'na--sandeśa, cāla, kalā



SYNONYMS



*āpani*-Himself; *candana*-pulp of sandalwood; *pari'*-smearing over the body; *parena*-takes; *phula-mālā*-the flower garlands; *naivedya*-offering of food; *kādiyā*-snatching; *khā'na*-begins to eat; *sandeśa*-the sweetmeats; *cāla*-rice; *kalā*-bananas.



TRANSLATION



Without the permission of the girls, the Lord would take the sandalwood pulp and smear it on His own body, put the flower garlands on His neck, and snatch and eat all the offerings of sweetmeats, rice and bananas.



PURPORT



According to the system of worship, when something is offered to deities outside one's home, it is generally not cooked food but raw rice, bananas and sweetmeats. Out of His causeless mercy, the Lord would snatch the offerings from the girls and eat them, admonishing the girls not to worship the demigods but to worship Him. This worship of Śrī Caitanya Mahāprabhu is recommended in *Śrīmad-Bhāgavatam* (11.5.32):





kṛṣṇa-varṇaṁ tviṣākṛṣnaṁ

sāṅgopāṅgāstra-pārṣadam

yajñaiḥ saṅkīrtana-prāyair

yajanti hi su-medhasaḥ



"One should worship the Supreme Personality of Godhead who appears in this Age of Kali with His associates as the Pañca-tattva: the Lord Himself and His associates Nityānanda Prabhu, Śrī Advaita Prabhu, Śrī Gadādhara Prabhu and Śrīvāsa Ṭhākura. In this age an intelligent person worships the Pañca-tattva by the method of chanting the Hare Kṛṣṇa mahā-mantra and, if possible, distributing prasāda." Our Kṛṣṇa consciousness movement is introducing this bona fide method of worship in the Western world. Its members are going from village to village and town to town with Deities of Lord Caitanya Mahāprabhu, teaching people how to worship the Lord by chanting the Hare Kṛṣṇa mantra, offering prasāda and distributing prasāda to people in general.





TEXT 52





krodhe kanyāgaṇa kahe--śuna, he nimāñi



grāma-sambandhe hao tumi āmā sabāra bhāi



SYNONYMS



*krodhe*-in anger; *kanyā-gaṇa*-all the girls; *kahe*-said; *śuna*-hear; *he*-O; *nimāñi*-of the name Nimāi; *grāma*-village; *sambandhe*-in relationship; *hao*-are; *tumi*-You; *āmā*-of us; *sabāra*-everyone; *bhāi*-the brother.



TRANSLATION



All the girls became very angry at the Lord for this behavior. "Dear Nimāi," they told Him, "You are just like our brother in our village relationship.





TEXT 53





āmā sabākāra pakṣe ihā karite nā yuyāya



nā laha devatā sajja, nā kara anyāya



SYNONYMS



*āmā sabākāra*-of all of us; *pakṣe*-on the behalf; *ihā*-this; *karite*-to do; *nā*-not; *yuyāya*-is suitable; *nā*-don't; *laha*-take; *devatā*-demigods; *sajja*-worshipable paraphernalia; *nā*-don't; *kara*-do; *anyāya*-mischief.



TRANSLATION



"Therefore it does not behoove You to act like this. Don't take our paraphernalia for worship of the demigods. Don't create a disturbance in this way."





TEXT 54





prabhu kahe,--"tomā sabāke dila ei vara



tomā sabāra bhartā habe parama sundara



SYNONYMS



*prabhu kahe*-the Lord replied; *tomā*-you; *sabāke*-to all; *dila*-I give; *ei*-this; *vara*-benediction; *tomā sabāra*-of all of you; *bhartā*-the husbands; *habe*-will be; *parama*-very; *sundara*-beautiful.



TRANSLATION



The Lord replied, "My dear sisters, I give you the benediction that your husbands will be very handsome.





TEXT 55





paṇḍita, vidagdha, yuvā, dhana-dhānyavān



sāta sāta putra habe--cirāyu, matimān"



SYNONYMS



*paṇḍita*-learned; *vidagdha*-expert and humorous; *yuvā*-young man; *dhana-dhānyavān*-very rich, possessing wealth and rice; *sāta sāta*-seven each; *putra*-sons; *habe*-you will have; *cirāyu*-born with a long life; *matimān*-and intelligent.



TRANSLATION



"They will be learned, clever and young and possess abundant wealth and rice. Not only that, but you will each have seven sons, who will all live long lives and be very intelligent."



PURPORT



Generally it is the ambition of a young girl to have a very handsome husband who is learned, clever, young and rich. According to the Vedic culture, one is rich if he possesses a large stock of food grains and a very large number of animals. Dhānyena dhanavān gavayā dhanavān: one is rich if he possesses food grains, cows and bulls. A girl also desires to have many children, especially sons (putra) who are very intelligent and long-lived. Now because society has deteriorated there is propaganda to have one or two children and kill the rest by contraceptive methods. But the natural ambition of a girl is to possess not only more than one child but at least half a dozen.





In exchange for the paraphernalia of worship He usurped for Himself, Caitanya Mahāprabhu wanted to bless the girls to fulfill all their ambitions and desires. One can easily become happy and obtain the material benefits of a good husband, wealth, food grains and a number of nice children by worshiping Lord Caitanya Mahāprabhu. Although Śrī Caitanya Mahāprabhu accepted sannyāsa at an early age, it is not necessary for His devotees to follow Him by also taking sannyāsa. One can stay a householder, but one must be a devotee of Lord Caitanya Mahāprabhu. Then one will be happy, with all the material opulences of a good home, good children, good mate, good wealth and everything he desires. Therefore the śāstras advise, yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ (Bhāg. 11.5.32). Every householder, therefore, who is actually intelligent should introduce the saṅkīrtana movement home to home and live peacefully in this life and go back to Godhead in the next.





TEXT 56





vara śuni' kanyā-gaṇera antare santoṣa



bāhire bhartsana kare kari' mithyā roṣa



SYNONYMS



*vara śuni'*-hearing the benediction; *kanyā-gaṇera*-of the girls; *antare*-within; *santoṣa*-very much satisfaction; *bāhire*-externally; *bhartsana*-rebuking; *kare*-they do; *kari'*-making; *mithyā*-false; *roṣa*-anger.



TRANSLATION



Hearing this benediction from Śrī Caitanya Mahāprabhu, all the girls were inwardly very happy, but externally, as is natural for girls, they rebuked the Lord under the pretense of anger.



PURPORT



This double-dealing is natural for girls. When they are satisfied within, they externally show dissatisfaction. Such feminine dealings are very palatable to boys who try to make friendships with them.





TEXT 57





kona kanyā palāila naivedya la-iyā



tāre ḍāki' kahe prabhu sakrodha ha-iyā



SYNONYMS



*kona kanyā*-some of the girls; *palāila*-fled; *naivedya*-the plate of worshipable things; *la*-iyā-taking away; *tāre*-unto them; *ḍāki'*-calling; *kahe*-says; *prabhu*-the Lord; *sakrodha*-angry; *ha*-iyā-becoming.



TRANSLATION



When some of the girls fled, the Lord called them in anger and advised them as follows:





TEXT 58





yadi naivedya nā deha ha-iyā kṛpaṇī



buḍā bhartā habe, āra cāri cāri satinī



SYNONYMS



*yadi*-if; *naivedya*-offering; *nā*-do not; *deha*-give Me; *ha*-iyā-becoming; *kṛpaṇī*-miser; *buḍā*-old; *bhartā*-husband; *habe*-will have; *āra*-and; *cāri*-four; *cāri*-four; *satinī*-co-wives.



TRANSLATION



"If you are miserly and do not give Me the offerings, every one of you will have an old husband with at least four co-wives."



PURPORT



In India in those days and even until fifty years ago, polygamy was freely allowed. Any man, especially of the higher castes-the brāhmaṇas, the vaiśyas and particularly the kṣatriyas-could marry more than one wife. In the *Mahābhārata*, or the old history of India, we see that kṣatriya kings especially used to marry many wives. According to Vedic civilization there was no restriction against this, and even a man more than fifty years old could marry. But to be married to a man who had many wives was not a very pleasing situation because the husband's love would be divided among his many wives. To punish the girls unwilling to offer Him the naivedya, Lord Śrī Caitanya Mahāprabhu apparently wanted to curse them to be married to men who had at least four wives.





The social structure allowing a man to marry more than one wife can be supported in this way. Generally in every society the female population is greater in number than the male population. Therefore if it is a principle in the society that all girls should be married, unless polygamy is allowed it will not be possible. If all the girls are not married there is a good chance of adultery, and a society in which adultery is allowed cannot be very peaceful or pure. In our Kṛṣṇa consciousness society we have restricted illicit sex life. The practical difficulty is to find a husband for each and every girl. We are therefore in favor of polygamy, provided, of course, that the husband is able to maintain more than one wife.





TEXT 59





ihā śuni' tā-sabāra mane ha-ila bhaya



kona kichu jāne, kibā devāviṣṭa haya



SYNONYMS



*ihā śuni'*-hearing this; *tā-sabāra*-of all the girls; *mane*-in the minds; *ha*-ila-became; *bhaya*-fear; *kona kichu*-something uncommon; *jāne*-He knows; *kibā*-what if; *deva-āviṣṭa*-empowered by demigods; *haya*-He is.



TRANSLATION



Hearing this supposed curse by Lord Caitanya, the girls, considering that He might know something uncommon or be empowered by demigods, were afraid that His curse might be effective.





TEXT 60





āniyā naivedya tārā sammukhe dharila



khāiyā naivedya tāre iṣṭa-vara dila



SYNONYMS



*āniyā*-bringing; *naivedya*-offering; *tārā*-all of them; *sammukhe*-in front; *dharila*-held; *khāiyā*-eating; *naivedya*-offering; *tāre*-them; *iṣṭa*-vara-desired benediction; *dila*-gave.



TRANSLATION



The girls then brought the offerings before the Lord, who ate them all and blessed the girls to their satisfaction.





TEXT 61





ei mata cāpalya saba lokere dekhāya



duḥkha kāro mane nahe, sabe sukha pāya



SYNONYMS



*ei mata*-in this way; *cāpalya*-cunning behavior; *saba lokere*-unto the people in general; *dekhāya*-exhibits; *duḥkha*-unhappiness; *kāro*-distress; *mane*-in the mind; *nahe*-there is no such thing; *sabe*-everyone; *sukha*-happiness; *pāya*-enjoys.



TRANSLATION



When this cunning behavior of the Lord with the girls became known to the people in general, it did not create misunderstandings among them. Rather, they enjoyed happiness in these dealings.





TEXT 62





eka-dina vallabhācārya-kanyā 'lakṣmī' nāma



devatā pūjite āila kari gaṅgā-snāna



SYNONYMS



*eka-dina*-one day; *vallabhācārya-kanyā*-the daughter of Vallabhācārya; *lakṣmī*-Lakṣmī; *nāma*-named; *devatā*-demigods; *pūjite*-to worship; *āila*-came; *kari*-taking; *gaṅgā*-snāna-bath in the Ganges.



TRANSLATION



One day a girl of the name Lakṣmī, the daughter of Vallabhācārya, came to the bank of the Ganges to take bath in the river and worship the demigods.



PURPORT



According to the Gaura-gaṇoddeśa-dīpikā, verse 45, Lakṣmī was formerly Jānakī, the wife of Lord Rāmacandra, and Rukmiṇī, the wife of Lord Kṛṣṇa in Dvārakā. The same goddess of fortune descended as Lakṣmī to become the wife of Lord Caitanya Mahāprabhu.





TEXT 63





tāṅre dekhi' prabhura ha-ila sābhilāṣa mana



lakṣmī citte prīta pāila prabhura darśana



SYNONYMS



*tāṅre dekhi'*-seeing her; *prabhura*-of the Lord; *ha*-ila-there was; *sa*-her; *abhilāsa*-attachment; *mana*-mind; *lakṣmī*-Lakṣmī also; *citte*-in the heart; *prīta*-satisfaction; *pāila*-attained; *prabhura*-of the Lord; *darśana*-meeting.



TRANSLATION



Seeing Lakṣmīdevī, the Lord became attached to her, and Lakṣmī, upon seeing the Lord, felt great satisfaction within her mind.





TEXT 64





sāhajika prīti duṅhāra karila udaya



bālya-bhāvācchanna tabhu ha-ila niścaya



SYNONYMS



*sāhajika*-natural; *prīti*-affection; *duṅhāra*-both of them; *karila*-made; *udaya*-appearance; *bālya*-childhood; *bhāva-ācchanna*-covered by emotion; *tabhu*-still; *ha-ila*-it so became; *niścaya*-fixed up.



TRANSLATION



Their natural love for one another awakened, and although it was covered by childhood emotions, it became apparent that they were mutually attracted.



PURPORT



Lord Caitanya Mahāprabhu and Lakṣmīdevī are eternal husband and wife. Therefore it was quite natural for their dormant love to awaken when they saw each other. Their natural feelings were immediately awakened by their meeting.





TEXT 65





duṅhā dekhi' duṅhāra citte ha-ila ullāsa



deva-pūjā chale kaila duṅhe parakāśa



SYNONYMS



*duṅhā*-both of them; *dekhi'*-seeing; *duṅhāra*-of both of them; *citte*-in the minds; *ha*-ila-there was; *ullāsa*-pleasure; *deva*-pūjā-worshiping the demigods; *chale*-on the plea of; *kaila*-there was; *duṅhe*-both of them; *parakāśa*-manifestation.



TRANSLATION



They both enjoyed natural pleasure in seeing each nother, and under the pretext of demigod worship they manifested their feelings.





TEXT 66





prabhu kahe, 'āmā' pūja, āmi maheśvara



āmāre pūjile pābe abhīpsita vara'



SYNONYMS



*prabhu kahe*-the Lord said; *āmā' pūja*-just worship Me; *āmi*-I am; *maheśvara*-the Supreme Lord; *āmāre*-unto Me; *pūjile*-if you worship; *pābe*-you will get; *abhīpsita*-desired; *vara*-benediction.



TRANSLATION



The Lord told Lakṣmī, "Just worship Me, for I am the Supreme Lord. If you worship Me, certainly you will get the benediction you desire."



PURPORT



This is the same philosophy declared by Lord Kṛṣṇa Himself:





sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ



"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." (Bg. 18.66) People do not understand this. They are accustomed to flatter or worship many demigods, human beings, or even cats and dogs, but when requested to worship the Supreme Lord, they refuse. This is called illusion. Factually, if one worships the Supreme Lord there is no need to worship anyone else. For example, in a village of a limited area one may use different wells for different purposes, but when one goes to a river where there is water constantly flowing in waves, that water can serve all his purposes. When there is a river, one can take drinking water, wash his clothes, bathe and so on, for that water will serve all purposes. Similarly, if one worships the Supreme Personality of Godhead, Kṛṣṇa, all his goals will be achieved. Kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ: only men who have lost their intelligence worship the various demigods to fulfill their desires (Bg. 7.20).





TEXT 67





lakṣmī tāṅra aṅge dila puṣpa-candana



mallikāra mālā diyā karila vandana



SYNONYMS



*lakṣmī*-Lakṣmīdevī; *tāṅra*-His; *aṅge*-on the body; *dila*-gave; *puṣpa*-flowers; *candana*-sandalwood pulp; *mallikāra*-of the flower of the name mallikā; *mālā*-garland; *diyā*-giving; *karila*-offered; *vandana*-prayers.



TRANSLATION



On hearing the order of the Supreme Lord, Śrī Caitanya Mahāprabhu, Lakṣmī immediately worshiped Him, offering sandalwood pulp and flowers for His body, garlanding Him with mallikā flowers, and offering prayers.





TEXT 68





prabhu tāṅra pūjā pāñā hāsite lāgilā



śloka paḍi' tāṅra bhāva aṅgīkāra kailā



SYNONYMS



*prabhu*-the Lord; *tāṅra*-her; *pūjā*-worship; *pāñā*-receiving; *hāsite*-to smile; *lāgilā*-began; *śloka paḍi'*-reciting one verse; *tāṅra*-her; *bhāva*-emotion; *aṅgīkāra kailā*-accepted.



TRANSLATION



Being worshiped by Lakṣmī, the Lord began to smile. He recited a verse from *Śrīmad-Bhāgavatam* and thus accepted the emotion she expressed.



PURPORT



The verse quoted in this connection is the twenty-fifth verse of the Twenty-second Chapter, Tenth Canto, of *Śrīmad-Bhāgavatam*. The gopīs worshiped the goddess Durgā, or Kātyāyanī, but their inner desire was to get Lord Kṛṣṇa as their husband. Kṛṣṇa, as Paramātmā, could realize the ardent desire of the gopīs, and therefore He enjoyed the pastime of vastra-haraṇa. When the gopīs went to bathe in the river Yamunā, they left their garments on the land and dipped into the water completely naked. Taking this opportunity, Kṛṣṇa stole all their garments and sat down in the top of a tree with them, desiring to see the girls naked just to become their husband. The gopīs desired to have Kṛṣṇa as their husband, and since it is only before her husband that a woman can be naked, to fulfill their desire Lord Kṛṣṇa accepted their prayers by this pastime of stealing their garments. When the gopīs received their garments back from Kṛṣṇa, Kṛṣṇa recited this verse.





TEXT 69





saṅkalpo viditaḥ sādhvyo



bhavatīnāṁ mad-arcanam



mayānumoditaḥ so 'sau



satyo bhavitum arhati



SYNONYMS



*saṅkalpaḥ*-desire; *viditaḥ*-has been understood; *sādhvyaḥ*-O all of you chaste ladies; *bhavatīnām*-of all of you; *mat-arcanam*-for worshiping Me; *mayā*-by Me; *anumoditaḥ*-accepted; *saḥ*-that; *asau*-that determination or desire; *satyaḥ*-successful; *bhavitum*-to become; *arhati*-deserves.



TRANSLATION



"My dear gopīs, I accept your desire to have Me as your husband and thus worship Me. I wish your desire to be fulfilled because it deserves to be so."



PURPORT



The gopīs, the girlfriends of Kṛṣṇa, were almost of the same age as He. Within their minds they desired that Kṛṣṇa be their husband, but because of feminine bashfulness they could not express their desire. Therefore later on, after stealing their garments, Kṛṣṇa informed them, "I immediately understood your desire and approved of it. Because I have now stolen your garments, you have presented yourselves before Me completely naked, which means that I have accepted all of you as My wives." Sometimes foolish rascals, not knowing the purpose of the Lord or the purpose of the gopīs, unnecessarily criticize from their own angle of vision, but the real purpose of vastra-haraṇa is expressed by the Lord in this verse.





TEXT 70





ei-mata līlā kari' duṅhe gelā ghare



gambhīra caitanya-līlā ke bujhite pāre



SYNONYMS



*ei-mata*-in this way; *līlā*-pastimes; *kari'*-executing; *duṅhe*-both of them; *gelā*-returned; *ghare*-home; *gambhīra*-very grave; *caitanya-līlā*-the pastimes of Lord Caitanya; *ke*-who; *bujhite*-to understand; *pāre*-is able.



TRANSLATION



After thus expressing their feelings to each other, Lord Caitanya and Lakṣmī returned home. Who can understand the grave pastimes of Lord Caitanya Mahāprabhu?





TEXT 71





caitanya-cāpalya dekhi' preme sarva jana



śacī-jagannāthe dekhi' dena olāhana



SYNONYMS



*caitanya*-Lord Caitanya; *cāpalya*-naughtiness; *dekhi'*-seeing; *preme*-out of love; *sarva jana*-all people; *śacī*-before Śacīmātā; *jagannāthe*-and Jagannātha Miśra; *dekhi'*-seeing them; *dena*-gave; *olāhana*-a little rebuke.



TRANSLATION



When the neighboring people saw the naughty behavior of Lord Caitanya, out of love for Him they lodged complaints with Śacīmātā and Jagannātha Miśra.





TEXT 72





ekadina śacī-devī putrere bhartsiyā



dharibāre gelā, putra gelā palāiyā



SYNONYMS



*eka-dina*-one day; *śacī*-devī-mother Śacī; *putrere*-unto the son; *bhartsiyā*-rebuking; *dharibāre*-to catch Him; *gelā*-went; *putra*-the son; *gelā*-went; *palāiyā*-running away.



TRANSLATION



One day mother Śacī went to catch her son, wanting to rebuke Him, but He fled from the spot.





TEXT 73





ucchiṣṭa-garte tyakta-hāṇḍīra upara



basiyāchena sukhe prabhu deva-viśvambhara



SYNONYMS



*ucchiṣṭa-garte*-in the pit where the remnants of food were thrown; *tyakta*-rejected; *hāṇḍīra*-pots; *upara*-upon; *basiyāchena*-sat down; *sukhe*-very pleasingly; *prabhu*-the Lord; *deva*-the Supreme God; *viśvambhara*-the maintainer of the universe.



TRANSLATION



Although He is the maintainer of the entire universe, once the Lord sat upon some rejected pots in the pit where the remnants of food were thrown, after the pots had been used for cooking.



PURPORT



Formerly it was the custom of brāhmaṇas to worship Lord Viṣṇu daily at home and cook food in new pots. This system is still going on in Jagannātha Purī. The food would be cooked in earthen pots, all fresh and new, and after cooking, the pots would be thrown away. By the side of the house there was generally a big pit where such pots were thrown. Lord Caitanya Mahāprabhu sat down on the pots very pleasingly, just to give His mother a lesson.





TEXT 74





śacī āsi' kahe,--kene aśuci chuṅilā



gaṅgā-snāna kara yāi'--apavitra ha-ilā



SYNONYMS



*śacī āsi'*-mother Śacī, coming there; *kahe*-said; *kene*-why; *aśuci*-untouchable; *chuṅilā*-You have touched; *gaṅgā*-snāna-bathing in the Ganges; *kara*-do; *yāi'*-going there; *apavitra ha-ilā*-You have become impure.



TRANSLATION



When mother Śacī saw her boy sitting on the rejected pots, she protested, "Why have You touched these untouchable pots? You have now become impure. Go and bathe in the Ganges."





TEXT 75





ihā śuni' mātāke kahila brahma-jñāna



vismitā ha-iyā mātā karāila snāna



SYNONYMS



*ihā śuni'*-hearing this; *mātāke*-unto His mother; *kahila*-explained; *brahma*-jñāna-absolute knowledge; *vismitā*-amazed; *ha*-iyā-becoming; *mātā*-the mother; *karāila*-forced; *snāna*-bathing.



TRANSLATION



Hearing this, Lord Caitanya Mahāprabhu taught His mother about absolute knowledge. Although amazed by this, His mother forced Him to take a bath.



PURPORT



The absolute knowledge explained by the Lord to His mother is described by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows: "The Lord said, 'Mother, that this is pure and that is impure is surely a worldly sentiment with no basis in fact. You have cooked food for Lord Viṣṇu within these pots and offered the food to Him. How then can these pots be untouchable? Everything in relationship with Viṣṇu is to be considered an expansion of Viṣṇu's energy. Viṣṇu, the Supersoul, is eternal and uncontaminated. How then may these pots be considered pure or impure?' Hearing this discourse on absolute knowledge, His mother was very much astonished and forced Him to take a bath."





TEXT 76





kabhu putra-saṅge śacī karilā śayana



dekhe, divyaloka āsi' bharila bhavana



SYNONYMS



*kabhu*-sometimes; *putra*-saṅge-taking the boy; *śacī*-mother Śacī; *karilā śayana*-took rest; *dekhe*-sees; *divya*-loka-celestial denizens; *āsi'*-coming there; *bharila*-filled up; *bhavana*-the whole house.



TRANSLATION



Sometimes, taking her son with her, mother Śacī would lie down on her bed, and she would see that denizens of the celestial world had come there, filling the entire house.





TEXT 77





śacī bale,--yāha, putra, bolāha bāpere



mātṛ-ājñā pāiyā prabhu calilā bāhire



SYNONYMS



*śacī bale*-mother Śacī said; *yāha*-go; *putra*-my dear son; *bolāha*-call; *bāpere*-Your father; *mātṛ-ājñā*-the order of His mother; *paiyā*-getting; *prabhu*-the Lord; *calilā*-went; *bāhire*-out.



TRANSLATION



Once mother Śacī told the Lord, "Please go call Your father." Receiving this order from His mother, the Lord went out to call him.





TEXT 78





calite caraṇe nūpura bāje jhanjhan



śuni' camakita haila pitā-mātāra mana



SYNONYMS



*calite*-while going; *caraṇe*-on the lotus feet; *nūpura*-ankle bells; *bāje*-sounded; *jhanjhan*-tinkling; *śuni'*-hearing; *camakita*-struck with wonder; *haila*-became; *pitā*-of His father; *mātāra*-and mother; *mana*-the minds.



TRANSLATION



When the child was going out, there was a tinkling of ankle bells from His lotus feet. Hearing this, His father and mother were struck with wonder.





TEXT 79





miśra kahe,--ei baḍa adbhuta kāhinī



śiśura śūnya-pade kene nūpurera dhvani



SYNONYMS



*miśra kahe*-Jagannātha Miśra said; *ei baḍa*-this is very; *adbhuta*-wonderful; *kāhinī*-incident; *śiśura*-of the child; *śūnya*-pade-on the naked legs; *kene*-why; *nūpurera*-of the ankle bells; *dhvani*-sound.



TRANSLATION



Jagannātha Miśra said, "This is a very wonderful incident. Why is there a sound of ankle bells from the bare feet of my child?"





TEXT 80





śacī kahe,--āra eka adbhuta dekhila



divya divya loka āsi' aṅgana bharila



SYNONYMS



*śacī kahe*-mother Śacī said; *āra*-another; *eka*-one; *adbhuta*-wonderful; *dekhila*-I saw; *divya*-celestial; *divya*-celestial; *loka*-people; *āsi'*-coming there; *aṅgana*-courtyard; *bharila*-filled up.



TRANSLATION



Mother Śacī said, "I also saw another wonder. People were coming down from the celestial kingdom and crowding the entire courtyard.





TEXT 81





kibā kelāhala kare, bujhite nā pāri



kāhāke vā stuti kare--anumāna kari



SYNONYMS



*kibā*-what; *kelāhala*-rowdy sounds; *kare*-they make; *bujhite*-to understand; *nā*-not; *pāri*-I am able; *kāhāke*-to whom; *vā*-or; *stuti*-prayer; *kare*-they offer; *anumāna*-guess; *kari*-I do.



TRANSLATION



"They made noisy sounds I could not understand. I guess they were offering prayers to someone."





TEXT 82





miśra bale,--kichu ha-uk, cintā kichu nāi



viśvambharera kuśala ha-uk,--ei mātra cāi



SYNONYMS



*miśra bale*-Jagannātha Miśra replied; *kichu ha*-uk-whatever it may be; *cintā kichu nāi*-don't be worried; *viśvambharera*-of Viśvambhara; *kuśala*-auspiciousness; *ha*-uk-let there be; *ei*-this; *mātra*-only; *cāi*-I want.



TRANSLATION



Jagannātha Miśra replied, "Never mind what it is. There is no need to worry. Let there always be good fortune for Viśvambhara. This is all I want."





TEXT 83





eka-dina miśra putrera cāpalya dekhiyā



dharma-śikṣā dila bahu bhartsanā kariyā



SYNONYMS



*eka-dina*-one day; *miśra*-Jagannātha Miśra; *putrera*-of his son; *cāpalya*-the mischievous behavior; *dekhiyā*-seeing; *dharma-śikṣā*-religious teaching; *dila*-gave; *bahu*-much; *bhartsanā*-rebuking; *kariyā*-doing.



TRANSLATION



On another occasion, Jagannātha Miśra, seeing the mischievous acts of his son, gave Him lessons in morality after rebuking Him greatly.





TEXT 84





rātre svapna dekhe,--eka āsi' brahmaṇa



miśrere kahaye kichu sa-roṣa vacana



SYNONYMS



*rātre*-at night; *svapna dekhe*-he dreamt; *eka*-one; *āsi'*-coming; *brāhmana*-brāhmaṇa; *miśrere*-unto Jagannātha Miśra; *kahaye*-spoke; *kichu*-something; *sa*-roṣa-with anger; *vacana*-words.



TRANSLATION



On that very night, Jagannātha Miśra dreamt that a brāhmaṇa had come before him speaking these words in great anger:





TEXT 85





"miśra, tumi putrera tattva kichui nā jāna



bhartsana-tāḍana kara,--putra kari' māna"



SYNONYMS



*miśra*-my dear Jagannātha Miśra; *tumi*-you; *putrera*-of your son; *tattva*-truth; *kichui*-something; *nā*-do not; *jāna*-know; *bhartsana*-rebuking; *tāḍana*-chastisement; *kara*-you do; *putra*-son; *kari'*-making Him; *māna*-you regard.



TRANSLATION



"My dear Miśra, you do not know anything about your son. You think Him your son, and therefore you rebuke and chastise Him."





TEXT 86





miśra kahe,--deva, siddha, muni kene naya



ye se baḍa ha-uk mātra āmāra tanaya



SYNONYMS



*miśra kahe*-Jagannātha Miśra replied; *deva*-demigod; *siddha*-mystic yogī; *muni*-great saintly person; *kene naya*-may be so or not; *ye se*-whatever; *baḍa*-great; *ha-uk*-He may be; *mātra*-only; *āmāra*-my; *tanaya*-son.



TRANSLATION



Jagannātha Miśra replied, "This boy may be a demigod, a mystic yogī or a great saintly person. It doesn't matter what He is, for I think He is only my son.





TEXT 87





putrera lālana-śikṣā--pitāra sva-dharma



āmi nā śikhāle kaiche janibe dharma-marma



SYNONYMS



*putrera*-of the son; *lālana*-maintenance; *śikṣā*-education; *pitara*-of the father; *sva*-dharma-duty; *āmi*-if I; *nā*-do not; *śikhāle*-give education; *kaiche*-how; *janibe*-He will know; *dharma*-marma-religion and morality.



TRANSLATION



"It is the duty of a father to educate his son in both religion and morality. If I do not give Him this education, how will He know of it?"





TEXT 88





vipra kahe,--putra yadi daiva-siddha haya



svataḥ-siddha-jñāna, tabe śikṣā vyartha haya



SYNONYMS



*vipra kahe*-the brāhmaṇa replied; *putra*-son; *yadi*-if; *daiva*-transcendental; *siddha*-mystic; *haya*-were; *svataḥ*-siddha-jñāna-self-illuminated perfect knowledge; *tabe*-at that time; *śikṣā*-education; *vyartha*-futile; *haya*-becomes.



TRANSLATION



The brāhmaṇa replied, "If your son is a transcendental mystic boy with self-effulgent perfect knowledge, what is the use of your education?"



PURPORT



The brāhmaṇa Jagannātha Miśra saw in his dream told him that his son was not an ordinary human being. If He were a transcendental person, He would have self-effulgent knowledge, and thus there would be no need to educate Him.





TEXT 89





miśra kahe,--"putra kene nahe nārāyaṇa



tathāpi pitāra dharma--putrera śikṣaṇa"



SYNONYMS



*miśra kahe*-Jagannātha Miśra replied; *putra*-my son; *kene*-may be; *nahe*-why not; *nārāyaṇa*-the Supreme Personality of Godhead; *tathāpi*-still; *pitāra*-of a father; *dharma*-the duty; *putrera*-of the son; *śikṣaṇa*-instruction.



TRANSLATION



Jagannātha Miśra replied, "Even if my son is not a common man but Nārāyaṇa, still it is the duty of a father to instruct his son."





TEXT 90





ei-mate duṅhe karena dharmera vicāra



viśuddha-vātsalya miśrera, nāhi jāne āra



SYNONYMS



*ei-mate*-in this way; *duṅhe*-both of them; *karena*-do; *dharmera*-of religion; *vicāra*-consideration; *viśuddha*-unalloyed; *vātsalya*-parental affection; *miśrera*-of Jagannātha Miśra; *nāhi*-there is not; *jāne*-he knew; *āra*-anything else.



TRANSLATION



In this way Jagannātha Miśra and the brāhmaṇa discussed the principles of religion in the dream, yet Jagannātha Miśra was absorbed in unalloyed parental mellow and did not want to know anything else.



PURPORT



In *Śrīmad-Bhāgavatam* (10.8.45) it is said: "Lord *Kṛṣṇa, the Supreme Personality of Godhead*, who is worshiped with exalted hymns by all the *Vedas* and *Upaniṣads* and by great personalities through sāṅkhya-yoga in the mode of goodness, was considered by mother Yaśodā and Nanda to be their own little son." Similarly, Jagannātha Miśra also considered Lord Caitanya Mahāprahhu his beloved little boy, although He is worshiped with all veneration by learned brāhmaṇas and saintly persons.





TEXT 91





eta śuni' dvija gelā hañā ānandita



miśra jāgiyā ha-ilā parama vismita



SYNONYMS



*eta śuni'*-after hearing so much; *dvija*-the brāhmaṇa; *gelā*-returned; *hañā*-becoming; *ānandita*-very much pleased; *miśra*-Jagannātha Miśra; *jāgiyā*-being awakened; *ha*-ilā-became; *parama*-highly; *vismita*-astonished.



TRANSLATION



Being very much pleased, the brāhmaṇa left after talking with Jagannātha Miśra, and when Jagannātha Miśra awakened from his dream, he was very much astonished.





TEXT 92





bandhu-bāndhava-sthāne svapna kahila



śuniyā sakala loka vismita ha-ila



SYNONYMS



*bandhu-bāndhava*-of friends and relatives; *sthāne*-in the presence; *svapna*-dream; *kahila*-explained; *śuniyā*-after hearing; *sakala*-all; *loka*-the people; *vismita*-astonished; *ha*-ila-became.



TRANSLATION



He related the dream to his friends and relatives, and every one of them was very much astonished to hear of it.





TEXT 93





ei mata śiśu-līlā kare gauracandra



dine dine pitā-mātāra bāḍāya ānanda



SYNONYMS



*ei*-this; *mata*-like; *śiśu*-līlā-childhood pastimes; *kare*-does; *gauracandra*-Śrī Gaurahari; *dine dine*-day after day; *pitā-mātāra*-of His parents; *bāḍāya*-He increases; *ānanda*-the pleasure.



TRANSLATION



In this way Gaurahari performed His childhood pastimes and day after day increased the pleasure of His parents.





TEXT 94





kata dine miśra putrera hāte khaḍi dila



alpa dine dvādaśa-phalā akṣara śikhila



SYNONYMS



*kata dine*-after some days; *miśra*-Jagannātha Miśra; *putrera*-of his son; *hāte*-in the hand; *khaḍi*-chalk; *dila*-gave; *alpa*-within a very few; *dine*-days; *dvādaśa*-phalā-twelve combinations of letters; *akṣara*-letters; *śikhila*-learned.

TRANSLATION



After some days Jagannātha Miśra inaugurated the primary education of his son by performing the hāte khaḍi ceremony. Within a very few days the Lord learned all the letters and combinations of letters.



PURPORT



The twelve phalā, or combinations of letters, are called repha, mūrdhanya (cerebral), ṇa, dāntavya (dental), na, ma, ya, ra, la, va, ṛ, ṝ, ḷ and \ḷ. Hāte khaḍi is the primary educational beginning. At the age of four or five years, on an auspicious day called vidyārambha marking the beginning of primary education, there is a ceremony worshiping Lord Viṣṇu, and after that the teacher gives the child a long chalk pencil. Then, guiding the hand of the student, he instructs him how to write the letters of the alphabet (a, ā, i, etc.) by writing big letters on the floor. When the child is a little advanced in writing, he is given a slate for his primary education, which ends when he learns the two-letter combinations, which are called phalā, as mentioned above.





TEXT 95





bālyalīlā-sūtra ei kaila anukrama



ihā vistāriyāchena dāsa-vṛndāvana



SYNONYMS



*bālya*-līlā-sūtra-synopsis of the pastimes of childhood; *ei*-this; *kaila*-did; *anukrama*-in chronological order; *ihā*-this; *vistāriyāchena*-has elaborately explained; *dāsa*-vṛndāvana-Vṛndāvana dāsa Ṭhākura.



TRANSLATION



This is a synopsis of the childhood pastimes of Lord Caitanya Mahāprabhu, placed herewith in chronological order. Vṛndāvana dāsa Ṭhākura has already elaborately explained these pastimes in his book *Caitanya-bhāgavata*.





TEXT 96





ataeva ei-līlā saṅkṣepe sūtra kaila



punarukti-bhaye vistārirā nā kahila



SYNONYMS



*ataeva*-therefore; *ei*-līlā-these pastimes; *saṅkṣepe*-in brief; *sūtra*-synopsis; *kaila*-made; *punar*-ukti-repetition; *bhaye*-being afraid of; *vistārirā*-elaborate explanation; *nā*-did not; *kahila*-say.



TRANSLATION



I have therefore made only a brief summary. Being afraid of repetition, I have not elaborated upon this subject matter.





TEXT 97





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; *kṛṣṇa*-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Ādi-līlā*, Fourteenth Chapter, describing Lord Caitanya's childhood pastimes.





Chapter 15



The Lord's Paugaṇḍa-līlā



A synopsis of the Fifteenth Chapter is as follows. The Lord took lessons in grammar from Gaṅgādāsa Paṇḍita and became very expert in commenting upon grammar. He forbade His mother to take grains on the Ekādaśī day. He narrated a story that Viśvarūpa, after accepting the sannyāsa order, invited Him in a dream to accept sannyāsa also, but the Lord refused and was therefore sent back home. When Jagannātha Miśra passed away, the Lord married the daughter of Vallabhācārya, whose name was Lakṣmī. All these events are summarized in this chapter.





TEXT 1





ku-manāḥ su-manastvaṁ hi



yāti yasya padābjayoḥ



su-mano-'rpaṇa-mātreṇa



taṁ caitanya-prabhuṁ bhaje



SYNONYMS



*ku-manāḥ*-a person interested in activities of material sense enjoyment; *su-manastvam*-the position of a devotee without material desires; *hi*-certainly; *yāti*-gets; *yasya*-whose; *pada*-abjayoḥ-at the lotus feet; *su-manaḥ*-the flower of the name sumanas; *arpaṇa*-offering; *mātreṇa*-simply by doing so; *tam*-Him; *caitanya-prabhum*-Lord Caitanya Mahāprabhu; *bhaje*-I worship.



TRANSLATION



I offer my respectful obeisances unto the lotus feet of Lord Caitanya because simply by offering a sumanas flower at His lotus feet even the most ardent materialist becomes a devotee.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaitacandra, jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-Lord Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-Lord Nityānanda Prabhu; *jaya-advaitacandra*-all glories to Advaita Ācārya; *jaya gaura-bhakta-vṛnda*-all glories to the devotees of Lord Caitanya.



TRANSLATION



All glories to Lord Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to the devotees of Lord Caitanya!





TEXT 3





paugaṇḍa-līlāra sūtra kariye gaṇana



paugaṇḍa-vayase prabhura mukhya adhyayana



SYNONYMS



*paugaṇḍa*-of the age from five years to ten years; *līlāra*-of the pastimes; *sūtra*-synopsis; *kariye*-I do; *gaṇana*-enumerate; *paugaṇḍa-vayase*-in that age between five and ten years; *prabhura*-of the Lord; *mukhya*-chief; *adhyayana*-studying.



TRANSLATION



Let me now enumerate the activities of the Lord between the ages of five and ten. His chief occupation during this period was to engage Himself in study.





TEXT 4





paugaṇḍa-līlā caitanya-



kṛṣṇasyāti-suvistṛtā



vidyārambha-mukhā pāṇi-



grahaṇāntā mano-harā



SYNONYMS



*paugaṇḍa-līlā*-the pastimes of the paugaṇḍa age; *caitanya-kṛṣṇasya*-of Lord Caitanya, who is Kṛṣṇa Himself; *ati-suvistṛtā*-very much expanded; *vidyā-ārambha*-the beginning of education; *mukhā*-chief business; *pāṇi*-grahaṇa-marriage; *antā*-at the end; *manaḥ-harā*-very beautiful.



TRANSLATION



The pastimes of the Lord during His paugaṇḍa age were very extensive. His education was His chief occupation, and after that His very beautiful marriage took place.





TEXT 5





gaṅgādāsa paṇḍita-sthāne paḍena vyākaraṇa



śravaṇa-mātre kaṇṭhe kaila sūtra-vṛtti-gaṇa



SYNONYMS



*gaṅgādāsa*-of the name Gaṅgādāsa; *paṇḍita*-sthāne-at the place of the teacher; *paḍena*-studies; *vyākaraṇa*-grammar; *śravaṇa*-mātre-simply by hearing; *kaṇṭhe*-between the neck and the heart; *kaila*-did; *sūtra-vṛtti-gaṇa*-the aphorisms and their definitions.



TRANSLATION



When the Lord was studying grammar at the place of Gaṅgādāsa Paṇḍita, He would immediately learn grammatical rules and definitions by heart simply by hearing them once.



PURPORT



Śrīla Bhaktivinoda Ṭhākura says that the Lord was given lessons by a teacher named Viṣṇu and another teacher named Sudarśana. Later on, when He was a little grown up, He was under the care of Gaṅgādāsa Paṇḍita, who taught Him grammar of a higher standard. Anyone serious about studying the Sanskrit language should first learn grammar. It is said that simply to finish studying Sanskrit grammar takes at least twelve years, but once one learns the grammatical rules and regulations very nicely, all other scriptures or subject matters in Sanskrit are extremely easy to understand, for Sanskrit grammar is the gateway to education.





TEXT 6





alpa-kāle hailā pañjī-ṭīkāte pravīṇa



cira-kālera paḍuyā jine ha-iyā navīna



SYNONYMS



*alpa*-kāle-within a very short time; *hailā*-became; *pañjī-ṭīkāte*-in the commentary on grammar named Pañjī-ṭīkā; *pravīṇa*-very expert; *cira-kālera*-all older; *paḍuyā*-students; *jine*-conquers; *ha*-iyā-being; *navīna*-their junior.



TRANSLATION



He soon became so expert in commenting on the Pañjī-ṭīkā that He could win victory over all the other students, although He was a neophyte.



PURPORT



Śrīla Bhaktivinoda Ṭhākura says there was a commentary on grammar named Pañjī-ṭīkā that was later explained very lucidly by Śrī Caitanya Mahāprabhu.





TEXT 7





adhyayana-līlā prabhura dāsa-vṛndāvana



'caitanya-maṅgale' kaila vistāri varṇana



SYNONYMS



*adhyayana*-līlā-pastimes of studying; *prabhura*-of the Lord; *dāsa*-vṛndāvana-Vṛndāvana dāsa Ṭhākura; *caitanya-maṅgale*-in his book Caitanya-maṅgala; *kaila*-has done; *vistāri*-elaborately; *varṇana*-explanation.



TRANSLATION



In his book *Caitanya-maṅgala* [which later became *Caitanya-bhāgavata*], Śrīla Vṛndāvana dāsa Ṭhākura very elaborately described the Lord's pastimes of study.



PURPORT



The *Caitanya-bhāgavata*, *Ādi-līlā*, chapters Four, Six, Seven, Eight, Nine and Ten, are a good reference for the studious pastimes of Lord Śrī Caitanya Mahāprabhu.





TEXT 8





eka dina mātāra pade kariyā praṇāma



prabhu kahe,--mātā, more deha eka dāna



SYNONYMS



*eka dina*-one day; *mātāra*-of the mother; *pade*-on the feet; *kariyā*-doing; *praṇāma*-obeisances; *prabhu*-the Lord; *kahe*-said; *mātā*-My dear mother; *more*-unto Me; *deha*-give; *eka*-one; *dāna*-gift.



TRANSLATION



One day Śrī Caitanya Mahāprabhu fell down at the feet of His mother and requested her to give Him one thing in charity.





TEXT 9





mātā bale,--tāi diba, yā tumi māgibe



prabhu kahe,--ekādaśīte anna nā khāibe



SYNONYMS



*mātā bale*-His mother said; *tāi diba*-I shall give that; *yā*-whatever; *tumi*-You; *māgibe*-should ask me; *prabhu kahe*-the Lord said; *ekādaśīte*-on the Ekādaśī day; *anna*-grains; *nā*-don't; *khāibe*-eat.



TRANSLATION



His mother replied, "My dear son, I will give You whatever You ask." Then the Lord said, "My dear mother, please do not eat grains on the Ekādaśī day."



PURPORT



From the very beginning of His childhood life Śrī Caitanya Mahāprabhu introduced the system of observing a fast on the Ekādaśī day. In the Bhakti-sandarbha, by Śrīla Jīva Gosvāmī, there is a quotation from the Skanda Purāṇa admonishing that a person who eats grains on Ekādaśī becomes a murderer of his mother, father, brother and spiritual master, and even if he is elevated to a Vaikuṇṭha planet, he falls down. On Ekādaśī, everything is cooked for Viṣṇu, including regular grains and dahi, but it is enjoined that a Vaiṣṇava should not even take viṣṇu-prasāda on Ekādaśī. It is said that a Vaiṣṇava does not accept anything eatable that is not offered to Lord Viṣṇu, but on Ekādaśī a Vaiṣṇava should not touch even mahā-prasāda offered to Viṣṇu, although such prasāda may be kept for being eaten the next day. It is strictly forbidden for one to accept any kind of grain on Ekādaśī, even if it is offered to Lord Viṣṇu.





TEXT 10





śacī kahe,--nā khāiba, bhāla-i kahilā



sei haite ekādaśī karite lāgilā



SYNONYMS



*śacī kahe*-mother Śacī said; *nā khāiba*-I shall not take; *bhāla-i kahilā*-You have said very nicely; *sei haite*-from that day; *ekādaśī*-Ekādaśī day; *karite lāgilā*-began to observe.



TRANSLATION



Mother Śacī said, "You have spoken very nicely. I shall not eat grains on Ekādaśī." From that day, she began to observe fasting on Ekādaśī.



PURPORT



It is a prejudice amongst smārta-brāhmaṇas that a widow must observe fasting on Ekādaśī but a woman who has her husband should not. It appears that before the request of Lord Caitanya Śacīmātā was not observing Ekādaśī because of her being sa-dhava, which means that her husband was living. Śrī Caitanya Mahāprabhu, however, introduced the system that a woman, even if not a widow, must observe the Ekādaśī day and must not touch any kind of grains, even those offered to the Deity of Viṣṇu.





TEXT 11





tabe miśra viśvarūpera dekhiyā yauvana



kanyā cāhi' vivāha dite karilena mana



SYNONYMS



*tabe*-thereafter; *miśra*-Jagannātha Miśra; *viśvarūpera*-of Viśvarūpa, his elder son; *dekhiyā*-seeing; *yauvana*-youthfulness; *kanyā cāhi'*-wanting to find a girl; *vivāha*-marriage; *dite*-to give; *karilena*-made up; *mana*-his mind.



TRANSLATION



Thereafter, seeing that Viśvarūpa was a grown-up youth, Jagannātha Miśra wanted to find a girl and arrange a marriage ceremony for Him.





TEXT 12





viśvarūpa śuni' ghara chāḍi palāilā



sannyāsa kariyā tīrtha karibāre gelā



SYNONYMS



*viśvarūpa*-of the name Viśvarūpa; *śuni'*-hearing this; *ghara*-home; *chāḍi*-giving up; *palāilā*-went away; *sannyāsa*-the renounced order; *kariyā*-accepting; *tīrtha*-the holy places; *karibāre*-for touring; *gelā*-went away.



TRANSLATION



Hearing of this, Viśvarūpa immediately left home and went away to accept sannyāsa and travel from one place of pilgrimage to another.





TEXT 13





śuni, śacī-miśrera duḥkhī haila mana



tabe prabhu mātā-pitāra kaila āśvāsana



SYNONYMS



*śuni'*-hearing this; *śacī*-of mother Śacī; *miśrera*-and of Jagannātha Miśra; *duḥkhī*-very unhappy; *haila*-became; *mana*-minds; *tabe*-at that time; *prabhu*-Lord Caitanya Mahāprabhu; *mātā-pitāra*-of the parents; *kaila*-did; *āśvāsana*-pacification.



TRANSLATION



When Śacīmātā and Jagannātha Miśra heard of the departure of their elder son, Viśvarūpa, they were very unhappy, but Lord Caitanya tried to console them.





TEXT 14





bhāla haila,--viśvarūpa sannyāsa karila



pitṛ-kula, mātṛ-kula,--dui uddhārila



SYNONYMS



*bhāla haila*-it is very good; *viśvarūpa*-of the name Viśvarūpa; *sannyāsa*-the renounced order of life; *karila*-has accepted; *pitṛ*-kula-father's family; *mātṛ*-kula-mother's family; *dui*-both of them; *uddhārila*-delivered.



TRANSLATION



"My dear mother and father," the Lord said, "it is very good that Viśvarūpa has accepted the sannyāsa order, for thus He has delivered both His father's family and His mother's family."



PURPORT



It is sometimes said that Lord Caitanya Mahāprabhu did not approve of the acceptance of the sannyāsa order in this Kali-yuga because in the śāstra it is said:





aśvamedhaṁ gavālambhaṁ

sannyāsaṁ pala-paitṛkam

devareṇa sutotpattiṁ

kalau pañca vivarjayet



"In this Kali-yuga the performance of the aśvamedha-yajña or gomedha-yajña, sacrifices in which a horse or cow is offered, should be avoided, as should the acceptance of sannyāsa, the renounced order of life." (Brahma-vaivarta Purāṇa, Kṛṣṇa-janma-khaṇḍa 185.180)





Nevertheless we see that Śrī Caitanya Mahāprabhu Himself accepted sannyāsa and approved of the sannyāsa of His elder brother, Viśvarūpa. It is clearly said here, bhāla haila,--viśvarūpa sannyāsa karila pitṛ-kula, mātṛ-kula,--dui uddhārila. Therefore, should it be thought that Śrī Caitanya Mahāprabhu made statements that are contradictory? No, actually He did not. It is recommended that one accept sannyāsa to dedicate his life for the service of the Lord, and everyone must take that kind of sannyāsa, for by accepting such sannyāsa one renders the best service to both his paternal and maternal families. But one should not accept the sannyāsa order of the Māyāvāda school, which has practically no meaning. We find many Māyāvādī sannyāsīs simply loitering in the street thinking themselves Brahman or Nārāyaṇa and spending all day and night begging so they can fill their hungry bellies. Māyāvādī sannyāsīs have become so degraded that there is a section of them who eat everything, just like hogs and dogs. It is such degraded sannyāsa that is prohibited in this age. Actually, Śrīla Śaṅkarācārya's principles for the acceptance of sannyāsa were very strict, but later the so-called Māyāvādī sannyāsīs became degraded because of their false philosophy, which propounds that by accepting sannyāsa one becomes Nārāyaṇa. Śrī Caitanya Mahāprabhu rejected that kind of sannyāsa. But the acceptance of sannyāsa is one of the items of the varṇāśrama-dharma. How then can it be rejected?





TEXT 15





āmi ta' kariba tomā' duṅhara sevana



śuniyā santuṣṭa haila pitā-mātāra mana



SYNONYMS



*āmi ta'*-I; *kariba*-shall do; *tomā*-for you; *duṅhāra*-both; *sevana*-service; *śuniyā*-after hearing; *santuṣṭa*-pleased; *haila*-became; *pitā-mātāra mana*-the parents' minds.



TRANSLATION



Śrī Caitanya Mahāprabhu assured His parents that He would serve them, and thus the minds of His father and mother were satisfied.





TEXT 16





eka-dina naivedya-tāmbūla khāiyā



bhūmite paḍilā prabhu acetana hañā



SYNONYMS



*eka-dina*-one day; *naivedya*-food offered to the Deity; *tāmbūla*-betel nut; *khāiyā*-after eating; *bhūmite*-on the ground; *padilā*-fell; *prabhu*-the Lord; *acetana*-unconscious; *hañā*-becoming.



TRANSLATION



One day Śrī Caitanya Mahāprabhu ate betel nuts offered to the Deity, but they acted as an intoxicant, and He fell down on the ground unconscious.



PURPORT



Betel nuts are an intoxicant, and therefore the regulative principles prohibit eating them. Śrī Caitanya Mahāprabhu's pastime of fainting after eating betel nuts is a solid instruction to all of us that one should not touch betel nuts, even those offered to Viṣṇu, just as one should not touch grains on the Ekādaśī day. Of course, Lord Caitanya Mahāprabhu's fainting had a particular purpose. As the Supreme Personality of Godhead, He can do whatever He likes and eat whatever He wants, but we should not imitate His pastimes.





TEXT 17





āste-vyaste pitā-mātā mukhe dila pāni



sustha hañā kahe prabhu apūrva kāhinī



SYNONYMS



*āste*-vyaste-with great haste; *pitā*-mātā-both the parents; *mukhe*-on the mouth; *dila*-gave; *pāni*-water; *sustha hañā*-being revived; *kahe*-says; *prabhu*-the Lord; *apūrva*-something astonishing; *kāhinī*-narration.



TRANSLATION



After His father and mother sprinkled water on His mouth with great haste, the Lord revived and said something wonderful they had never heard before.





TEXT 18





ethā haite viśvarūpa more lañā gelā



sannyāsa karaha tumi, āmāre kahilā



SYNONYMS



*etha*-here; *haite*-from; *viśvarūpa*-of the name Viśvarūpa; *more*-Me; *lañā*-taking with Him; *gelā*-went; *sannyāsa*-the renounced order of life; *karaha*-accept; *tumi*-You also; *amāre*-unto Me; *kahilā*-He said.



TRANSLATION



The Lord said, "Viśvarūpa took Me away from here, and He requested Me to accept the sannyāsa order.





TEXT 19





āmi kahi,--āmāra anātha pitā-mātā



āmi bālaka,--sannyāsera kibā jāni kathā



SYNONYMS



*āmi kahi*-I said; *āmāra*-My; *anātha*-helpless; *pitā*-mātā-father and mother; *āmi*-I am; *bālaka*-only a child; *sannyāsera*-of the renounced order of life; *kibā*-what; *jāni*-I know; *kathā*-words.



TRANSLATION



"I replied to Viśvarūpa, 'I have My helpless father and mother, and also I am but a child. What do I know about the sannyāsa order of life?





TEXT 20





gṛhastha ha-iyā kariba pitā-mātāra sevana



ihāte-i tuṣṭa habena lakṣmī-nārāyaṇa



SYNONYMS



*gṛhastha*-a householder; *ha*-iyā-becoming; *kariba*-I shall do; *pitā-mātāra*-of the parents; *sevana*-service; *ihāte-i*-in this; *tuṣṭa*-satisfied; *habena*-will become; *lakṣmī-nārāyaṇa*-the goddess of fortune and Nārāyaṇa.



TRANSLATION



" 'Later I shall become a householder and thus serve My parents, for this action will very much satisfy Lord Nārāyaṇa and His wife, the goddess of fortune.'





TEXT 21





tabe viśvarūpa ihāṅ pāṭhāila more



mātāke kahio koṭi koṭi namaskāre



SYNONYMS



*tabe*-then; *viśvarūpa*-of the name Viśvarūpa; *ihāṅ*-here; *pāṭhāila*-sent; *more*-Me; *mātāke kahio*-speak to My mother; *koṭi koṭi*-hundreds and thousands; *namaskāre*-obeisances.



TRANSLATION



"Then Viśvarūpa returned Me home and requested, 'Offer thousands and thousands of obeisances unto My mother, Śacīdevī.' "





TEXT 22





ei mata nānā līlā kare gaurahari



ki kāraṇe līlā,--ihā bujhite nā pāri



SYNONYMS



*ei mata*-in this way; *nānā*-various; *līlā*-pastimes; *kare*-does; *gaurahari*-Śrī Caitanya Mahāprabhu; *ki kāraṇe*-what is the reason; *līlā*-pastimes; *ihā*-this; *bujhite*-to understand; *nā*-not; *pāri*-I am able.



TRANSLATION



In this way Lord Caitanya Mahāprabhu performed various pastimes, but why He did so I cannot understand.



PURPORT



The Supreme Personality of Godhead and His devotees who come to this world are executing a mission, and therefore sometimes they act in a way that is very difficult to understand. It is said, therefore, vaiṣṇavera kriyā-mudrā vijñeha nā bujhaya: even if one is a very learned and intelligent scholar, he cannot understand the activities of a Vaiṣṇava. A Vaiṣṇava accepts anything favorable for executing his mission. But foolish persons, not knowing the purpose of such exalted Vaiṣṇavas, indulge in criticizing them. That is forbidden. Since no one can understand what a Vaiṣṇava does for the purpose of executing his mission, to criticize such a Vaiṣṇava is the offense called sādhu-nindā.





TEXT 23





kata dina rahi' miśra gelā para-loka



mātā-putra duṅhāra bāḍila hṛdi śoka



SYNONYMS



*kata dina*-some days; *rahi'*-remaining; *miśra*-Jagannātha Miśra; *gelā*-passed away; *para-loka*-for the transcendental world; *mātā*-mother; *putra*-son; *duṅhāra*-of both of them; *bāḍila*-increased; *hṛdi*-in the hearts; *śoka*-lamentation.



TRANSLATION



After some days, Jagannātha Miśra passed away from this world to the transcendental world, and both mother and son were very much aggrieved in their hearts.





TEXT 24





bandhu-bāndhava asi' duṅhā prabodhila



pitṛ-kriyā vidhi-mate īśvara karila



SYNONYMS



*bandhu*-friends; *bāndhava*-relatives; *āsi'*-coming there; *duṅhā*-both of them; *prabodhila*-pacified; *pitṛ*-kriyā-rituals performed after the death of the father; *vidhi*-mate-according to the Vedic system; *īśvara*-the Supreme Personality of Godhead; *karila*-executed.



TRANSLATION



Friends and relatives came there to pacify both Lord Caitanya and His mother. Then Lord Caitanya, even though He was the Supreme Personality of Godhead, executed the rituals for His dead father according to the Vedic system.





TEXT 25





kata dine prabhu citte karilā cintana



gṛhastha ha-ilāma, ebe cāhi gṛha-dharma



SYNONYMS



*kata dine*-after some days; *prabhu*-the Lord; *citte*-within His mind; *karilā*-made; *cintana*-consideration; *gṛhastha ha-ilāma*-I remained in householder life; *ebe*-now; *cāhi*-I want; *gṛha*-dharma-activities of family life.



TRANSLATION



After some days the Lord thought, "I did not take sannyāsa, and since I am remaining at home it is My duty to act as a gṛhastha.





TEXT 26





gṛhiṇī vinā gṛha-dharma nā haya śobhana



eta cinti' vivāha karite haila mana



SYNONYMS



*gṛhiṇī*-wife; *vinā*-without; *gṛha*-dharma-duties of family life; *nā*-not; *haya*-become; *śobhana*-beautiful; *eta cinti'*-thinking thus; *vivāha*-marriage; *karite*-to execute; *haila*-became; *mana*-mind.



TRANSLATION



"Without a wife," Lord Caitanya considered, "there is no meaning to householder life." Thus the Lord decided to marry.





TEXT 27





na gṛhaṁ gṛham ity āhur



gṛhiṇī gṛham ucyate



tayā hi sahitaḥ sarvān



puruṣārthān samaśnute



SYNONYMS



*na*-not; *gṛham*-the home; *gṛham*-the house; *iti*-thus; *āhuḥ*-said; *gṛhiṇī*-the wife; *gṛham*-home; *ucyate*-it is said; *tayā*-with her; *hi*-certainly; *sahitaḥ*-together; *sarvān*-all; *puruṣa*-arthān-goals of human life; *samaśnute*-perfects.



TRANSLATION



"Merely a house is not a home, for it is a wife who gives a home its meaning. If one lives at home with his wife, together they can fulfill all the interests of human life."





TEXT 28





daive eka dina prabhu paḍiyā āsite



vallabhācāryera kanyā dekhe gaṅgā-pathe



SYNONYMS



*daive*-accidentally; *eka dina*-one day; *prabhu*-the Lord; *paḍiyā*-after studying; *āsite*-while He was coming back; *vallabhācāryera*-of Vallabhācārya; *kanyā*-daughter; *dekhe*-sees; *gaṅgā*-pathe-on the way to the Ganges.



TRANSLATION



One day when the Lord was coming back from school He accidentally saw the daughter of Vallabhācārya on the way to the Ganges.





TEXT 29





pūrva-siddha bhāva duṅhāra udaya karila



daive vanamālī ghaṭaka śacī-sthāne āila



SYNONYMS



*pūrva*-siddha-as it is already settled; *bhāva*-ecstasy; *duṅhāra*-of both of them; *udaya*-awakened; *karila*-was made; *daive*-also accidentally; *vanamālī*-of the name Vanamālī; *ghaṭaka*-the marriage-maker; *śacī*-sthāne-at the place of Śacīmātā; *āila*-came.



TRANSLATION



When the Lord and Lakṣmīdevī met, their relationship awakened, having already been settled, and coincidentally the marriage-maker Vanamālī came to see Śacīmātā.



PURPORT



Vanamālī Ghaṭaka, a resident of Navadvīpa and a brāhmaṇa by caste, arranged the marriage of the Lord to Lakṣmīdevī. He was formerly Viśvāmitra, who negotiated the marriage of Lord Rāmacandra, and later he was the brāhmaṇa who negotiated the marriage of Lord Kṛṣṇa with Rukmiṇī. That same brāhmaṇa acted as the marriage-maker of the Lord in caitanya-līlā.





TEXT 30





śacīra iṅgite sambandha karila ghaṭana



lakṣmīke vivāha kaila śacīra nandana



SYNONYMS



*śacīra iṅgite*-by the indication of mother Śacī; *sambandha*-the relationship; *karila*-made; *ghaṭana*-possible; *lakṣmīke*-unto Lakṣmīdevī; *vivāha*-marriage; *kaila*-executed; *śacīra nandana*-the son of mother Śacī.



TRANSLATION



Following the indications of Śacīdevī, Vanamālī Ghaṭaka arranged the marriage, and thus in due course the Lord married Lakṣmīdevī.





TEXT 31





vistāriyā varṇilā tāhā vṛndāvana-dāsa



ei ta' paugaṇḍa-līlāra sūtra-prakāśa



SYNONYMS



*vistāriyā*-having elaborated; *varṇilā*-has described; *tāhā*-that; *vṛndāvana*-dāsa-Ṭhākura Vṛndāvana dāsa; *ei ta'*-this is; *paugaṇḍa-līlāra*-of the pastimes of His early age; *sūtra*-prakāśa-manifestation of the synopsis.



TRANSLATION



Vṛndāvana dāsa Ṭhākura has elaborately described all these pastimes of the Lord's early age. What I have given is but a condensed presentation of the same pastimes.





TEXT 32





paugaṇḍa vayase līlā bahuta prakāra



vṛndāvana-dāsa ihā kariyāchena vistāra



SYNONYMS



*paugaṇḍa vayase*-in His early age; *līlā*-pastimes; *bahuta prakāra*-of various kinds; *vṛndāvana*-dāsa-Vṛndāvana dāsa Ṭhākura; *ihā*-this; *kariyāchena*-has done; *vistāra*-the elaborate explanation.



TRANSLATION



The Lord performed many varieties of pastimes in His early age, and Śrīla Vṛndāvana dāsa Ṭhākura has described them elaborately.





TEXT 33





ataeva diṅmātra ihāṅ dekhāila



'caitanya-maṅgale' sarva-loke khyāta haila



SYNONYMS



*ataeva*-therefore; *diṅ*-mātra-only in the matter of indication; *ihāṅ*-here; *dekhāila*-I have exhibited; *caitanya-maṅgale*-in the book of the name Caitanya-maṅgala; *sarva-loke*-all over the world; *khyāta*-famous; *haila*-became.



TRANSLATION



I have given but a single hint of these pastimes, for Vrndāvana dāsa Ṭhākura, in his book *Caitanya-maṅgala* [now *Caitanya-bhāgavata*], has described them all vividly.





TEXT 34





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, Ādi-līla, Fifteenth Chapter, describing the Lord's paugaṇḍa-līlā.





Chapter 16



The Pastimes of the Lord in His Childhood and Youth



This chapter fully describes Lord Caitanya's kaiśora-līlā, or the activities He performed just before attaining youth. During this time He studied deeply and was victorious over greatly learned scholars. During His kaiśora-līlā the Lord also sported in the water. He went to East Bengal to secure financial assistance, cultivate knowledge and introduce the saṅkīrtana movement, and there He met Tapana Miśra, whom He instructed about spiritual advancement and ordered to go to Vārāṇasī. While Lord Caitanya Mahāprabhu was touring East Bengal, His wife, Lakṣmīdevī, was bitten by a serpent or by the serpent of separation, and thus she left this world. When the Lord returned home, He saw that His mother was overwhelmed with grief because of Lakṣmīdevī's death. Therefore at her request He later married His second wife, Viṣṇupriyā-devī. This chapter also describes the Lord's argument with Keśava Kāśmīrī, the celebrated scholar, and the Lord's criticism of his prayer glorifying mother Ganges. In this prayer the Lord found five kinds of literary ornaments and five kinds of literary faults, thus defeating the paṇḍita. Later the Kāśmīrī Paṇḍita, who was known to have been victorious all over the country, submitted himself to the goddess of learning, and by her order he met Lord Caitanya Mahāprabhu on the morning of the next day and surrendered unto Him.





TEXT 1





kṛpā-sudhā-sarid yasya



viśvam āplāvayanty api



nīca-gaiva sadā bhāti



taṁ caitanya-prabhuṁ bhaje



SYNONYMS



*kṛpā-sudhā*-of the nectar of the mercy; *sarit*-river; *yasya*-whose; *viśvam*-the whole universe; *āplāvayantī*-inundating; *api*-although; *nīca*-gā eva-more inclined to the poor and fallen; *sadā*-always; *bhāti*-is manifest; *tam*-Him; *caitanya-prabhum*-Lord Śrī Caitanya Mahāprabhu; *bhaje*-I worship.



TRANSLATION



I worship Lord Śrī Caitanya Mahāprabhu, whose nectarean mercy flows like a great river, inundating the entire universe. Just as a river flows downstream, Lord Caitanya especially extends Himself to the fallen.



PURPORT



Narottama dāsa Ṭhākura has sung, śrī-kṛṣṇa-caitanya prabhu dayā kara more. He prays for Lord Caitanya's mercy because He is the mercy incarnation, having appeared especially to claim the fallen souls. The more fallen one is, the greater one's claim to the favor of Lord Śrī Caitanya Mahāprabhu. One must only be very sincere and serious. Despite being contaminated by all the bad qualities of this Kali-yuga, if one surrenders unto the lotus feet of Śrī Caitanya Mahāprabhu, the Lord will surely and certainly deliver him. The best example is Jagāi and Mādhāi. In this Age of Kali practically everyone is like Jagāi and Mādhāi, but the saṅkīrtana movement inaugurated by Lord Caitanya Mahāprabhu is still flowing like a great river, inundating the entire world, and thus the International Society for Krishna Consciousness is successfully claiming all fallen souls to free them from contamination.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaitacandra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya śrī-caitanya*-all glories to Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Lord Nityānanda Prabhu; *jaya advaitacandra*-all glories to Advaitacandra; *jaya*-all glories; *gaura-bhakta-vṛnda*-to all the devotees of the Lord.



TRANSLATION



All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of the Lord!





TEXT 3





jīyāt kaiśora-caitanyo



mūrti-matyā gṛhāśramāt



lakṣmyārcito 'tha vāg-devyā



diśāṁ jayi-jaya-cchalāt



SYNONYMS



*jīyāt*-long live; *kaiśora*-situated in the kaiśora age; *caitanyaḥ*-Lord Caitanya Mahāprabhu; *mūrti-matyā*-having accepted such a body; *gṛha-āśramāt*-from a householder's life; *lakṣmyā*-by Lakṣmī; *arcitaḥ*-being worshiped; *atha*-then; *vāk-devyā*-by the goddess of learning; *diśām*-of all directions; *jayi*-the conqueror; *jaya*-chalāt-on the plea of conquering.



TRANSLATION



Long live Lord Caitanya Mahāprabhu in His kaiśora age! Both the goddess of fortune and the goddess of learning worship Him. The goddess of learning, Sarasvatī, worshiped Him in His victory over the scholar who had conquered all the world, and the goddess of fortune, Lakṣmīdevī, worshiped Him at home. Since He is therefore the husband or Lord of both goddesses, I offer my obeisances unto Him.





TEXT 4





ei ta' kaiśora-līlāra sūtra-anubandha



śiṣya-gaṇa paḍāite karilā ārambha



SYNONYMS



*ei ta'*-thus; *kaiśora*-the age of kaiśora (the age between the eleventh and fifteenth years); *līlāra*-of the pastimes; *sūtra*-anubandha-chronological synopsis; *śiṣya*-gaṇa-students; *paḍāite*-to teach; *karilā*-did; *ārambha*-begin.



TRANSLATION



At the age of eleven Śrī Caitanya Mahāprabhu began to teach students. This marks the beginning of His kaiśora age.





TEXT 5





śata śata śiṣya saṅge sadā adhyāpana



vyākhyā śuni sarva-lokera camakita mana



SYNONYMS



*śata śata*-very many; *śiṣya*-disciples; *saṅge*-along with Him; *sadā*-always; *adhyāpana*-studying; *vyākhyā*-explanation; *śuni*-hearing; *sarva-lokera*-of all people; *camakita*-astonished; *mana*-minds.



TRANSLATION



As soon as the Lord became a teacher, many, many students came to Him, every one of them astonished to hear His mode of explanation.





TEXT 6





sarva-śāstre sarva paṇḍita pāya parājaya



vinaya-bhaṅgīte kāro duḥkha nāhi haya



SYNONYMS



*sarva-śāstre*-in all scriptures; *sarva*-all; *paṇḍita*-learned scholars; *pāya*-obtain; *parājaya*-defeat; *vinaya*-gentle; *bhaṅgīte*-by behavior; *kāro*-anyone's; *duḥkha*-unhappiness; *nāhi*-does not; *haya*-become.



TRANSLATION



The Lord defeated all kinds of scholars in discourses about all the scriptures, yet because of His gentle behavior, none of them were unhappy.





TEXT 7





vividha auddhatya kare śiṣya-gaṇa-saṅge



jahnavite jala-keli kare nana range



SYNONYMS



*vividha*-various; *auddhatya*-impudences; *kare*-does; *śiṣya*-gaṇa-His disciples; *saṅge*-with; *jāhnavīte*-in the water of the Ganges; *jala*-keli-sporting in the water; *kare*-does; *nānā*-in various; *raṅge*-jokes.



TRANSLATION



The Lord, as a teacher, performed various kinds of pranks in His sporting pastimes in the water of the Ganges.





TEXT 8





kata dine kaila prabhu baṅgete gamana



yāhāṅ yāya, tāhāṅ laoyāya nāma-saṅkīrtana



SYNONYMS



*kata dine*-after a few days; *kaila*-did; *prabhu*-the Lord; *baṅgete*-in East Bengal; *gamana*-touring; *yāhāṅ yāya*-wherever He goes; *tāhāṅ*-there; *laoyāya*-induces; *nāma-saṅkīrtana*-the saṅkīrtana movement.



TRANSLATION



After some days the Lord went to East Bengal, and wherever He went He introduced the saṅkīrtana movement.



PURPORT



Although Lord Śrī Caitanya Mahāprabhu and His devotees in disciplic succession can defeat all kinds of learned scholars, scientists and philosophers in arguments, thus establishing the supremacy of the Personality of Godhead, their main business as preachers is to introduce saṅkīrtana everywhere. Simply to defeat scholars and philosophers is not the occupation of a preacher. Preachers must simultaneously introduce the saṅkīrtana movement, for that is the mission of the Caitanya cult.





TEXT 9





vidyāra prabhāva dekhi camatkāra cite



śata śata paḍuyā āsi lāgilā paḍite



SYNONYMS



*vidyāra*-of His learning; *prabhāva*-the influence; *dekhi*-seeing; *camatkāra*-wonder; *cite*-within the heart; *śata śata*-many hundreds; *paḍuyā*-disciples or students; *āsi*-coming there; *lāgila*-began; *paḍite*-to study.



TRANSLATION



Struck with wonder by the influence of Lord Caitanya Mahāprabhu's intellectual prowess, many hundreds of students came to the Lord and began studying under His direction.





TEXT 10





sei deśe vipra, nāma--miśra tapana



niścaya karite nāre sādhya-sādhana



SYNONYMS



*sei deśe*-in that region of East Bengal; *vipra*-a brāhmaṇa; *nāma*-named; *miśra tapana*-Tapana Miśra; *niścaya karite*-to ascertain; *nāre*-not able; *sādhya*-objective; *sādhana*-process.



TRANSLATION



In East Bengal there was a brāhmaṇa named Tapana Miśra who could not ascertain the objective of life or how to attain it.



PURPORT



One must first ascertain the object of life and then understand how to attain it. The Kṛṣṇa consciousness movement is pointing out to everyone that the object of life is to understand Kṛṣṇa, and to attain that goal of life one must practice Kṛṣṇa consciousness, following the methods prescribed by the Gosvāmīs with reference to the authoritative śāstras and *Vedas*.





TEXT 11





bahu-śāstre bahu-vākye citte bhrama haya



sādhya-sādhana śreṣṭha nā haya niścaya



SYNONYMS



*bahu-śāstre*-by many books or scriptures; *bahu-vākye*-by many versions of many persons; *citte*-within the heart; *bhrama*-doubt; *haya*-there is; *sādhya*-sādhana-objective and means; *śreṣṭha*-about the best; *nā*-not; *haya*-there is; *niścaya*-certainty.



TRANSLATION



If one becomes a bookworm, reading many books and scriptures and hearing many commentaries and the instructions of many men, this will produce doubt within his heart. One cannot in this way ascertain the real goal of life.



PURPORT



In *Śrīmad-Bhāgavatam* (7.13.8) it is said, granthān naivābhyased bahūn na vyākhyām upayuñjīta: "One should not read many books, nor should one try to make a profession of reciting many books, especially if one is a devotee." One must give up the ambition to be a learned scholar and in this way earn a worldly reputation and financial facilities. If one diverts his attention to studying many books, he cannot fix his mind in devotional service, nor can he understand many scriptures, for they are full of grave statements and meanings. In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives his opinion that those who are attracted to studying many kinds of literature concerning various subject matters, especially fruitive activities and philosophical speculation, are deprived of unalloyed devotional service because of their splayed attention.





Man has a general tendency toward fruitive activities, religious ritualistic ceremonies and philosophical speculation. A living entity thus bewildered since time immemorial does not understand the real goal of life, and thus his activities in life are wasted. Innocent persons misled in this way are deprived of unalloyed kṛṣṇa-bhakti, devotional service to the Lord. Tapana Miśra is a vivid example of such a person. He was a learned scholar, but he could not ascertain what the goal of life is. Therefore he was given a chance to hear Lord Caitanya Mahāprabhu instructing Sanātana Gosvāmī. Lord Caitanya's instruction to Tapana Miśra is especially significant for persons who loiter here and there collecting books and reading none of them, thus becoming bewildered regarding the aim of life.





TEXT 12





svapne eka vipra kahe,--śunaha tapana



nimāñi-paṇḍita pāśe karaha gamana



SYNONYMS



*svapne*-in a dream; *eka*-one; *vipra*-brāhmaṇa; *kahe*-says; *śunaha*-just hear; *tapana*-Tapana Miśra; *nimāñi-paṇḍita*-of the name Nimāi Paṇḍita; *pāśe*-unto Him; *karaha gamana*-go.



TRANSLATION



Tapana Miśra, being thus bewildered, was directed by a brāhmaṇa in a dream to go to Nimāi Paṇḍita [Caitanya Mahāprabhu].





TEXT 13





teṅho tomāra sādhya-sādhana karibe niścaya



sākṣāt īśvara teṅho,--nāhika saṁśaya



SYNONYMS



*teṅho*-He; *tomāra*-your; *sādhya*-objective of life; *sādhana*-process; *karibe*-will do; *niścaya*-ascertain; *sākṣāt*-direct; *īśvara*-the Lord; *teṅho*-He is; *nāhika*-there is no; *saṁśaya*-doubt.



TRANSLATION



"Because He is the Lord [īśvara]," the brāhmaṇa told him, "undoubtedly He can give you proper direction."





TEXT 14





svapna dekhi' miśra āsi' prabhura caraṇe



svapnera vṛttānta saba kaila nivedane



SYNONYMS



*svapna dekhi'*-by seeing the dream; *miśra*-Tapana Miśra; *āsi'*-coming; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *caraṇe*-at the shelter of the lotus feet; *svapnera*-of the dream; *vṛttānta*-details; *saba*-all; *kaila*-did; *nivedane*-inform Him.



TRANSLATION



After seeing the dream, Tapana Miśra came to the shelter of Lord Caitanya's lotus feet, and he described all the details of the dream to the Lord.





TEXT 15





prabhu tuṣṭa hañā sādhya-sādhana kahila



nāma-saṅkīrtana kara,--upadeśa kaila



SYNONYMS



*prabhu*-the Lord; *tuṣṭa*-satisfied; *hañā*-becoming; *sādhya-sādhana*-the objective and the process; *kahila*-described; *nāma*-saṅkīrtana-chanting of the Hare Kṛṣṇa mantra; *kara*-practice; *upadeśa kaila*-gave him the instruction.



TRANSLATION



The Lord, being satisfied, instructed him about the object of life and the process to attain it. He instructed him that the basic principle of success is to chant the holy name of the Lord [the Hare Kṛṣṇa mahā-mantra].



PURPORT



The Kṛṣṇa consciousness movement is based upon this instruction of Lord Caitanya Mahāprabhu that one must chant the Hare Kṛṣṇa mahā-mantra regularly and according to the prescribed principles. We simply ask our Western students to chant at least sixteen rounds a day, but sometimes we find that they fail to chant even these sixteen rounds, and instead they bring many austere books and a worshiping method that diverts their attention in so many ways. Śrī Caitanya Mahāprabhu's cult is based upon the chanting of the Hare Kṛṣṇa mantra. Lord Caitanya first advised Tapana Miśra to fix his mind in this chanting. We, the members of the Kṛṣṇa consciousness movement, must strictly follow this advice of Caitanya Mahāprabhu.





TEXT 16





tāṅra icchā,--prabhu-saṅge navadvīpe vasi



prabhu ājñā dila,--tumi yāo vārāṇasī



SYNONYMS



*tāṅra icchā*-his desire; *prabhu*-saṅge-with the Lord; *navadvīpe*-in Navadvīpa; *vasi*-I live there; *prabhu ājñā dila*-but the Lord advised him; *tumi*-you; *yāo*-go; *vārāṇasī*-to Benares.



TRANSLATION



Tapana Miśra desired to live with the Lord in Navadvīpa, but the Lord asked him to go to Vārāṇasī [Benares].





TEXT 17





tāhāṅ āmā-saṅge tomāra habe daraśana



ājñā pāñā miśra kaila kāśīte gamana



SYNONYMS



*tāhāṅ*-there; *āmā*-saṅge-with Me; *tomāra*-your; *habe*-there will be; *daraśana*-meeting; *ājñā pāñā*-receiving this order; *miśra*-Tapana Miśra; *kaila*-did; *kāśīte*-to Benares; *gamana*-going.



TRANSLATION



The Lord assured Tapana Miśra that they would meet again in Vārāṇasī. Receiving this order, Tapana Miśra went there.





TEXT 18





prabhura atarkya-līlā bujhite nā pāri



sva-saṅga chāḍāñā kene pāṭhāya kāśīpurī



SYNONYMS



*prabhura*-Lord Caitanya Mahāprabhu's; *atarkya*-līlā-inconceivable pastimes; *bujhite*-to understand; *nā*-not; *pāri*-able; *sva*-saṅga-personal association; *chāḍāñā*-avoiding; *kene*-why; *pāṭhāya*-sends; *kāśī-purī*-to Benares.



TRANSLATION



I cannot understand the inconceivable pastimes of Lord Caitanya Mahāprabhu, for although Tapana Miśra wanted to live with Him in Navadvīpa, the Lord advised him to go to Vārāṇasī.



PURPORT



When Tapana Miśra met Caitanya Mahāprabhu, Lord Caitanya was living in household life, and there was no indication that in the future He would accept the sannyāsa order. But by asking Tapana Miśra to go to Vārāṇasī He indicated that in the future He would accept sannyāsa and that when He would teach Sanātana Gosvāmī, Tapana Miśra would take advantage of the opportunity to learn the object of life and the real process of attaining it.





TEXT 19





ei mata baṅgera lokera kailā mahā hita



'nāma' diyā bhakta kaila, paḍāñā paṇḍita



SYNONYMS



*ei mata*-in this way; *baṅgera*-of East Bengal; *lokera*-of the people; *kailā*-contributed; *mahā*-great; *hita*-benefit; *nāma*-the holy name of the Lord; *diyā*-giving them; *bhakta*-devotees; *kaila*-made them; *paḍāñā*-by educating them; *paṇḍita*-learned scholars.



TRANSLATION



In this way Śrī Caitanya Mahāprabhu contributed the greatest benefit to the people of East Bengal by initiating them into hari-nāma, the chanting of the Hare Kṛṣṇa mahā-mantra, and making them learned scholars by educating them.



PURPORT



Following in the footsteps of Lord Caitanya Mahāprabhu, the Kṛṣṇa consciousness movement is distributing the Hare Kṛṣṇa mahā-mantra and inducing people all over the world to chant. We are giving people an immense treasury of transcendental literature, translated into all the important languages of the world, and by the grace of Lord Śrī Caitanya Mahāprabhu this literature is selling profusely, and people are chanting the Hare Kṛṣṇa mahā-mantra with great delight. This is the preaching process of the Caitanya cult. Since the Lord wanted this cult preached all over the world, the International Society for Krishna Consciousness is acting in a humble way so that the vision of Śrī Caitanya Mahāprabhu may be fulfilled all over the world, especially in the Western countries.





TEXT 20





ei mata baṅge prabhu kare nānā līlā



ethā navadvīpe lakṣmī virahe duḥkhī hailā



SYNONYMS



*ei mata*-in this way; *baṅge*-in East Bengal; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kare*-does; *nānā*-various; *līlā*-pastimes; *ethā*-here; *navadvīpe*-in Navadvīpa; *lakṣmī*-the wife of Nimāi Paṇḍita; *virahe*-in separation; *duḥkhī*-unhappy; *hailā*-became.



TRANSLATION



Because the Lord was engaged in various ways in preaching work in East Bengal, His wife, Lakṣmīdevī, was very unhappy at home in separation from her husband.





TEXT 21





prabhura viraha-sarpa lakṣmīre daṁśila



viraha-sarpa-viṣe tāṅra paraloka haila



SYNONYMS



*prabhura*-of the Lord; *viraha-sarpa*-the separation snake; *lakṣmīre*-Lakṣmīdevī; *daṁśila*-bit; *viraha-sarpa*-of the separation snake; *viṣe*-by the poison; *tāṅra*-her; *para*-loka-next world; *haila*-it so happened.



TRANSLATION



The snake of separation bit Lakṣmīdevī, and its poison caused her death. Thus she passed to the next world. She went back home, back to Godhead.



PURPORT



As stated in the *Bhagavad-gītā* (8.6), yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram: one's practice in thinking throughout his entire life determines the quality of his thoughts at death, and thus at death one obtains a suitable body. According to this principle, Lakṣmīdevī, the goddess of fortune from Vaikuṇṭha, who was absorbed in thought of the Lord in separation from Him, certainly went back home to Vaikuṇṭhaloka after death.





TEXT 22





antare jānilā prabhu, yāte antaryāmī



deśere āilā prabhu śacī-duḥkha jāni'



SYNONYMS



*antare*-within Himself; *jānilā*-knew; *prabhu*-the Lord; *yāte*-because; *antaryāmī*-He is the Supersoul; *deśere*-to the country; *āilā*-returned; *prabhu*-the Lord; *śacī*-of mother Śacīdevī; *duḥkha*-the unhappiness; *jāni'*-knowing.



TRANSLATION



Lord Caitanya knew about the disappearance of Lakṣmīdevī because He is the Supersoul Himself. Thus He returned home to solace His mother, Śacīdevī, who was greatly unhappy about the death of her daughter-in-law.





TEXT 23





ghare āilā prabhu bahu lañā dhana-jana



tattva-jñāne kailā śacīra duḥkha vimocana



SYNONYMS



*ghare*-home; *āilā*-returned; *prabhu*-the Lord; *bahu*-much; *lañā*-bringing; *dhana*-riches; *jana*-followers; *tattva-jñāne*-by transcendental knowledge; *kailā*-did; *śacīra*-of Śacīmātā; *duḥkha*-the unhappiness; *vimocana*-relieving.



TRANSLATION



When the Lord returned home, bringing with Him great wealth and many followers, He spoke to Śacīdevī about transcendental knowledge to relieve her of the grief she was suffering.



PURPORT



It is stated in the *Bhagavad-gītā* (2.13):





dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati



"As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." Such verses from the *Bhagavad-gītā* or any other Vedic literature give valuable instructions on the occasion of someone's passing away. By discussing such instructions from the *Bhagavad-gītā* or *Śrīmad-Bhāgavatam*, a sober man can certainly understand that the soul never dies but rather passes from one body to another. This is called transmigration of the soul. A soul comes into this material world and creates bodily relationships with a father, a mother, sisters, brothers, a wife and children, but all these relationships pertain to the body, not the soul. Therefore, as described in the *Bhagavad-gītā*, dhīras tatra na muhyati: one who is sober is not disturbed by such phenomenal changes within this material world. Such instructions are called tattva-kathā, or real truth.





TEXT 24





śiṣya-gaṇa lañā punaḥ vidyāra vilāsa



vidyā-bale sabā jini' auddhatya prakāśa



SYNONYMS



*śiṣya*-gaṇa-disciples; *lañā*-taking; *punaḥ*-again; *vidyāra*-of education; *vilāsa*-pastime; *vidyā-bale*-by the strength of education; *saba*-everyone; *jini'*-conquering; *auddhatya*-of pride; *prakāśa*-manifestation.



TRANSLATION



After coming back from East Bengal, Śrī Caitanya Mahāprabhu again began educating others. By the strength of His education He conquered everyone, and thus He was greatly proud.





TEXT 25





tabe viṣṇupriyā-ṭhākurāṇīra pariṇaya



tabe ta' karila prabhu digvijayī jaya



SYNONYMS



*tabe*-after this; *viṣṇupriyā*-of the name Viṣṇupriyā; *ṭhākurāṇīra*-of the goddess of fortune; *pariṇaya*-marriage; *tabe ta'*-thereafter; *karila*-did; *prabhu*-the Lord; *dig-vijayī*-the champion; *jaya*-conquer.



TRANSLATION



Then Lord Caitanya married Viṣṇupriyā, the goddess of fortune, and thereafter He conquered a champion of learning named Keśava Kāśmīrī.



PURPORT



As in the modern day there are many champions in sports, so in bygone days there were many learned scholars in India who were champions in learning. One such person was Keśava Kāśmīrī, who came from the state of Kashmir. He traveled all over India and at last came to Navadvīpa to challenge the learned scholars there. Unfortunately he could not conquer the learned scholars in Navadvīpa, for he was defeated by the boy scholar Caitanya Mahāprabhu. Later he understood that Caitanya Mahāprabhu is none other than the Supreme Personality of Godhead. Thus he surrendered unto Him and later became a pure Vaiṣṇava in the sampradāya of Nimbārka. He wrote Kaustubha-prabhā, a commentary on the Vedānta commentary of the Nimbārka-sampradāya, which is known as the Pārijāta-bhāṣya.





The Bhakti-ratnākara mentions Keśava Kāśmīrī and lists his predecessors in the disciplic succession of the Nimbārka-sampradāya: (1) Śrīnivāsa Ācārya, (2) Viśva Ācārya, (3) Puruṣottama, (4) Vilāsa, (5) Svarūpa, (6) Mādhava, (7) Balabhadra, (8) Padma, (9) Śyāma, (10) Gopāla, (11) Kṛpā, (1 2) Deva Ācārya, (13) Sundara Bhaṭṭa, (14) Padmanābha, (15) Upendra, (16) Rāmacandra, (17) Vāmana, (18) Kṛṣṇa, (19) Padmākara, (20) Śravaṇa, (21) Bhūri, (22) Mādhava, (23) Śyāma, (24) Gopāla, (25) Balabhadra, (26) Gopīnātha, (27) Keśava, (28) Gokula and (29) Keśava Kāśmīrī. It is stated in the Bhakti-ratnākara that Keśava Kāśmīrī was a favorite devotee of mother Sarasvatī, the goddess of learning. By her grace he was an extremely influential scholar, and he was the greatest champion among all the scholars in the four corners of the country. Therefore he got the title dig-vijayī, which means "one who has conquered everyone in all directions." He belonged to a very respectable brāhmaṇa family of Kashmir. Later, by the order of Śrī Caitanya Mahāprabhu, he gave up the profession of winning championships and became a great devotee. He joined the Nimbārka-sampradāya, one of the Vaiṣṇava communities of the Vedic culture.





TEXT 26





vṛndāvana-dāsa ihā kariyāchena vistāra



sphuṭa nāhi kare doṣa-guṇera vicāra



SYNONYMS



*vṛndavana*-dāsa-Śrīla Vṛndāvana dāsa Ṭhākura; *ihā*-this; *kariyāchena*-has made; *vistāra*-elaborate description; *sphuṭa*-what was clear; *nahi*-not; *kare*-does; *doṣa-guṇera*-of both the faults and the virtues; *vicāra*-analysis.



TRANSLATION



Vṛndāvana dāsa Ṭhākura has previously elaborately described this. That which is clear need not be scrutinized for good qualities and faults.





TEXT 27





sei aṁśa kahi, tāṅre kari' namaskāra



yā' śuni' digvijayī kaila āpanā dhik-kāra



SYNONYMS



*sei*-that; *aṁśa*-portion; *kahi*-I mention; *tāṅre*-unto Śrī Vṛndāvana dāsa Ṭhākura; *kari'*-making; *namaskāra*-obeisances; *yā'*-of which; *śuni*-hearing; *dig-vijayī*-the conquering paṇḍita; *kaila*-did; *āpanā*-his own; *dhik*-kāra-condemnation.



TRANSLATION



Offering my obeisances to Śrīla Vṛndāvana dāsa Ṭhākura, I shall try to describe that portion of the Lord's analysis which, when he heard it, made the Digvijayī feel himself condemned.





TEXT 28





jyotsnāvatī rātri, prabhu śiṣya-gaṇa saṅge



vasiyāchena gaṅgātīre vidyāra prasaṅge



SYNONYMS



*jyotsnāvatī*-full moon; *rātri*-night; *prabhu*-Lord Caitanya Mahāprabhu; *śiṣya*-gaṇa-disciples; *saṅge*-along with; *vasiyāchena*-was sitting; *gaṅgā*-tīre-on the bank of the Ganges; *vidyāra*-educational; *prasaṅge*-in discussion.



TRANSLATION



On one full moon night the Lord was sitting on the bank of the Ganges with His many disciples and discussing literary topics.





TEXT 29





hena-kāle digvijayī tāhāṅi āilā



gaṅgāre vandana kari' prabhure mililā



SYNONYMS



*hena*-kāle-at this time; *dig*-vijayī-Keśava Kāśmīrī; *tāhāṅi*-there; *āilā*-reached; *gaṅgāre*-to mother Ganges; *vandana*-prayers; *kari'*-offering; *prabhure*-the Lord; *mililā*-met.



TRANSLATION



Coincidentally Keśava Kāśmīrī Paṇḍita also came there. While offering his prayers to mother Ganges, he met Caitanya Mahāprabhu.





TEXT 30





vasāilā tāre prabhu ādara kariyā



digvijayī kahe mane avajñā kariyā



SYNONYMS



*vasāilā*-made seated; *tāre*-him; *prabhu*-the Lord; *ādara*-adoration; *kariyā*-offering him; *dig*-vijayī-Keśava Kāśmīrī; *kahe*-says; *mane*-within his mind; *avajñā*-disregard; *kariyā*-doing.



TRANSLATION



The Lord received him with adoration, but because Keśava Kāśmīrī was very proud, he talked to the Lord very inconsiderately.





TEXT 31





vyākaraṇa paḍāha, nimāñi paṇḍita tomāra nāma



bālya-śāstre loke tomāra kahe guṇa-grāma



SYNONYMS



*vyākaraṇa*-grammar; *paḍāha*-You teach; *nimāñi paṇḍita*-Nimāi Paṇḍita; *tomāra*-Your; *nāma*-name; *bālya-śāstre*-in grammar, which is considered a study for boys; *loke*-the people in general; *tomāra*-of You; *kahe*-declare; *guṇa-grāma*-very qualified.



TRANSLATION



"I understand that You are a teacher of grammar," he said, "and that Your name is Nimāi Paṇḍita. People speak very highly of Your teaching of beginners' grammar.



PURPORT



Formerly Sanskrit schools first taught grammar very thoroughly, and this system continues even now. A student was supposed to study grammar carefully for twelve years in the beginning of his life, because if one is expert in the grammar of the Sanskrit language, all the śāstras are open to him. Śrī Caitanya Mahāprabhu was famous for teaching grammar to students, and therefore Keśava Kāśmīrī first referred to His position as a teacher of grammar. He was very proud of his literary career; he was far above the first lessons of grammar, and so he thought the position of Nimāi Paṇḍita not at all comparable to his own.





TEXT 32





vyākaraṇa-madhye, jāni, paḍāha kalāpa



śuniluṅ phāṅkite tomāra śiṣyera saṁlāpa



SYNONYMS



*vyākaraṇa*-madhye-among grammars; *jāni*-I understand; *paḍāha*-You teach; *kalāpa*-the Kalāpa-vyākaraṇa; *śuniluṅ*-I have heard; *phāṅkite*-in deceitful word jugglery; *tomāra*-Your; *śiṣyera*-of the disciples; *saṁlāpa*-the specific knowledge.



TRANSLATION



"I understand that You teach Kalāpa-vyākaraṇa. I have heard that Your students are very expert in the word jugglery of this grammar."



PURPORT



There are many schools of grammar in the Sanskrit language, the most famous of which are the systems of Pāṇini and the Kalāpa and Kaumudī grammars. There were different branches of grammatical knowledge, and a student of grammar was supposed to study them all in twelve years. Caitanya Mahāprabhu, who was famous as Nimāi Paṇḍita, taught grammar to His students, who became expert in dealing with the word jugglery of complicated grammar. Almost anyone expert in studying grammar interprets the śāstras in many ways by changing the root meanings of their words. A student of grammar can sometimes completely change the meaning of a sentence by juggling grammatical rules. Keśava Kāśmīrī indirectly taunted Lord Caitanya Mahāprabhu by implying that although He was a great teacher of grammar, such grammatical jugglery of root meanings did not require great expertise. This was a challenge to Śrī Caitanya Mahāprabhu. Because it was prearranged that Keśava Kāśmīrī would have to discuss the śāstras with Nimāi Paṇḍita, from the very beginning he wanted to bluff the Lord. Thus the Lord replied as follows.





TEXT 33





prabhu kahe, vyākaraṇa paḍāi--abhimāna kari



śiṣyete nā bujhe, āmi bujhāite nāri



SYNONYMS



*prabhu kahe*-the Lord replied; *vyākaraṇa paḍāi*-yes, I teach grammar; *abhimāna kari*-I am supposed to do so; *śiṣyete*-amongst My disciples; *nā*-do not; *bujhe*-understand; *āmi*-I also; *bujhāite*-to make them understand; *nāri*-am not able.



TRANSLATION



The Lord said, "Yes, I am known as a teacher of grammar, but factually I cannot impress My students with grammatical knowledge, nor can they understand Me very well.



PURPORT



Since Keśava Kāśmīrī was a little puffed up, the Lord increased his artificial pride by presenting Himself as subordinate to him. Thus He flattered him as follows.





TEXT 34





kāhāṅ tumi sarva-śāstre kavitve pravīṇa



kāhāṅ āmi sabe śiśu--paḍuyā navīna



SYNONYMS



*kāhāṅ*-whereas; *tumi*-your good self; *sarva-śāstre*-in all scriptures; *kavitve*-in a literary career; *pravīṇa*-very experienced; *kāhāṅ*-whereas; *āmi*-I; *sabe*-just; *śiśu*-a boy; *paḍuyā*-student; *navīna*-new.



TRANSLATION



"My dear sir, whereas you are a very learned scholar in all sorts of scriptures and are very experienced in composing poetry, I am only a boy-a new student and nothing more.





TEXT 35





tomāra kavitva kichu śunite haya mana



kṛpā kari' kara yadi gaṅgāra varṇana



SYNONYMS



*tomāra*-your; *kavitva*-poetic integrity; *kichu*-something; *śunite*-to hear; *haya*-becomes; *mana*-mind; *kṛpā*-mercy; *kari'*-showing Me; *kara*-you do; *yadi*-if; *gaṅgāra*-of mother Ganges; *varṇana*-description.



TRANSLATION



"Therefore I desire to hear your skill in composing poetry. We could hear this if you would mercifully describe the glory of mother Ganges."





TEXT 36





śuniyā brāhmaṇa garve varṇite lāgilā



ghaṭī eke śata śloka gaṅgāra varṇilā



SYNONYMS



*śuniyā*-hearing this; *brāhmaṇa*-the paṇḍita, Keśava Kāśmīrī; *garve*-in pride; *varṇite*-to describe; *lāgilā*-began; *ghaṭī*-hour; *eke*-one; *śata*-hundred; *śloka*-verses; *gaṅgāra*-of the Ganges; *varṇilā*-described.



TRANSLATION



When the brāhmaṇa, Keśava Kāśmīrī, heard this, he became still more puffed up, and within one hour he composed one hundred verses describing mother Ganges.





TEXT 37





śuniyā karila prabhu bahuta satkāra



tomā sama pṛthivīte kavi nāhi āra



SYNONYMS



*śuniyā*-hearing this; *karila*-did; *prabhu*-the Lord; *bahuta*-very much; *satkāra*-high praise; *tomā*-you; *sama*-like; *pṛthivīte*-in the world; *kavi*-poet; *nāhi*-there is not; *āra*-anyone else.



TRANSLATION



The Lord praised him, saying, "Sir, there is no greater poet than you in the entire world.





TEXT 38





tomāra kavitā śloka bujhite kāra śakti



tumi bhāla jāna artha kiṁvā sarasvatī



SYNONYMS



*tomāra*-your; *kavita*-poetry; *śloka*-verses; *bujhite*-to understand; *kāra*-whose; *śakti*-power; *tumi*-you; *bhāla*-well; *jāna*-know; *artha*-meaning; *kiṁvā*-or; *sarasvatī*-the goddess of learning.



TRANSLATION



"Your poetry is so difficult that no one can understand it but you and mother Sarasvatī, the goddess of learning.



PURPORT



Replying to Keśava Kāśmīrī sarcastically, Lord Caitanya Mahāprabhu indirectly minimized the value of his poetry by saying, "Yes, your compositions are so nice that no one but you and your worshipable mother, the goddess of learning, can understand them." Keśava Kāśmīrī was a favorite devotee of mother Sarasvatī, the goddess of learning, but Caitanya Mahāprabhu, as the master of the goddess of learning, has the right to speak sarcastically of her devotees. In other words, although Keśava Kāśmīrī was proud of being favored by the goddess of learning, he did not know that she is controlled by Caitanya Mahāprabhu Himself because He is the Supreme Personality of Godhead.





TEXT 39





eka ślokera artha yadi kara nija-mukhe



śuni' saba loka tabe pāiba baḍa-sukhe



SYNONYMS



*eka*-one; *ślokera*-of a verse; *artha*-the meaning; *yadi*-if; *kara*-you do; *nija-mukhe*-by your own mouth; *śuni'*-hearing; *saba*-all; *loka*-persons; *tabe*-thereafter; *pāiba*-we shall get; *baḍa*-sukhe-with great happiness.



TRANSLATION



"But if you explain the meaning of one verse, we can all hear it from your own mouth and thus be very happy."





TEXT 40





tabe digvijayī vyākhyāra śloka puchila



śata ślokera eka śloka prabhu ta' paḍila



SYNONYMS



*tabe*-thereafter; *dig*-vijayī-Keśava Kāśmīrī; *vyākhyāra*-for explanation; *śloka*-a verse; *puchila*-inquired about; *śata*-one hundred; *ślokera*-of the verses; *eka*-one; *śloka*-verse; *prabhu*-the Lord; *ta'*-then; *paḍila*-recited.



TRANSLATION



The Digvijayī, Keśava Kāśmīrī, inquired which verse He wanted explained. The Lord then recited one of the one hundred verses Keśava Kāśmīrī had composed.





TEXT 41





mahattvaṁ gaṅgāyāḥ satatam idam ābhāti nitarāṁ



yad eṣā śrī-viṣṇoś caraṇa-kamalotpatti-subhagā



dvitīya-śrī-lakṣmīr iva sura-narair arcya-caraṇā



bhavānī-bhartur yā śirasi vibhavaty adbhuta-guṇā



SYNONYMS



*mahattvam*-greatness; *gaṅgāyāḥ*-of mother Ganges; *satatam*-always; *idam*-this; *ābhāti*-shines; *nitarām*-without comparison; *yat*-because; *eṣā*-she; *śrī-viṣṇoḥ*-of Lord Viṣṇu; *caraṇa*-feet; *kamala*-lotus flower; *utpatti*-generation; *subhagā*-fortunate; *dvitīya*-second; *śrī*-beautiful; *lakṣmīḥ*-goddess of fortune; *iva*-like; *sura-naraiḥ*-by demigods and human beings; *arcya*-worshipable; *caraṇā*-feet; *bhavānī*-of goddess Durgā; *bhartuḥ*-of the husband; *yā*-she; *śirasi*-on the head; *vibhavati*-flourishes; *adbhuta*-wonderful; *guṇā*-qualities.



TRANSLATION



" 'The greatness of mother Ganges always brilliantly exists. She is the most fortunate because she emanated from the lotus feet of Śrī Viṣṇu, the Personality of Godhead. She is the second goddess of fortune, and therefore she is always worshiped both by demigods and by humanity. Endowed with all wonderful qualities, she flourishes on the head of Lord Śiva.' "





TEXT 42





'ei ślokera artha kara'--prabhu yadi baila



vismita hañā digvijayī prabhure puchila



SYNONYMS



*ei*-this; *ślokera*-of the verse; *artha*-explanation; *kara*-kindly do; *prabhu*-Lord Caitanya; *yadi*-when; *baila*-said; *vismita*-struck with wonder; *hañā*-being; *dig-vijayī*-the champion; *prabhure*-unto the Lord; *puchila*-inquired.



TRANSLATION



When Lord Caitanya Mahāprabhu asked him to explain the meaning of this verse, the champion, very much astonished, inquired from Him as follows.





TEXT 43





jhañjhāvāta-prāya āmi śloka paḍila



tāra madhye śloka tumi kaiche kaṇṭhe kaila



SYNONYMS



*jhañjhā-vāta*-the strong wind of a storm; *prāya*-like; *āmi*-I; *śloka*-verses; *paḍila*-recited; *tāra*-of them; *madhye*-in the midst; *śloka*-one verse; *tumi*-You; *kaiche*-how; *kaṇṭhe*-within the heart; *kaila*-have taken.



TRANSLATION



"I recited all the verses like the blowing wind. How could You completely learn by heart even one among those verses?"





TEXT 44





prabhu kahe, devera vare tumi--'kavi-vara'



aiche devera vare keho haya 'śrutidhara'



SYNONYMS



*prabhu*-the Lord; *kahe*-replied; *devera*-of a superior power; *vare*-by benediction; *tumi*-you; *kavi-vara*-the most elevated poet; *aiche*-similarly; *devera*-of the Lord; *vare*-by the benediction; *keho*-someone; *haya*-becomes; *śruti-dhara*-one who can immediately remember.



TRANSLATION



The Lord replied, "By the grace of the Lord someone may become a great poet, and similarly by His grace someone else may become a great śruti-dhara who can memorize anything immediately."



PURPORT



In this connection, śruti-dhara is a very important word. Śruti means "hearing" and dhara means "one who can capture." Formerly, before the beginning of Kali-yuga, almost everyone, especially among the intelligent men, the brahmaṇas, was a śruti-dhara. As soon as a student heard any of the Vedic wisdom from his master, he would remember it forever. There was no need to refer to books, and therefore there were no written books in those days. The spiritual master delivered the Vedic hymns and their explanations to the student, who would then remember them forever, without consulting books.





To become a śruti-dhara, one who can remember simply by hearing, is a great achievement for a student. In the *Bhagavad-gītā* (10.41) the Lord says:



yad yad vibhūtimat sattvaṁ

śrīmad ūrjitam eva vā

tat tad evāvagaccha tvaṁ

mama tejo-'ṁśa-sambhavam



"Know that all opulent, beautiful and glorious creations spring from but a spark of My splendor." (Bg. 10.41)





As soon as we find anything extraordinary, we should understand that such an extraordinary manifestation is the special grace of the Supreme Personality of Godhead. Therefore Lord Caitanya Mahāprabhu replied to the champion, Keśava Kāśmīrī, that just as he was greatly proud of being a favorite devotee of mother Sarasvatī, so someone else, like He Himself, being favored by the Supreme Personality of Godhead, could become a śruti-dhara and thus memorize anything immediately simply by hearing it.





TEXT 45





ślokera artha kaila vipra pāiyā santoṣa



prabhu kahe--kaha ślokera kibā guṇa-doṣa



SYNONYMS



*ślokera*-of the verse; *artha*-explanation; *kaila*-made; *vipra*-the brāhmaṇa; *pāiyā*-obtaining; *santoṣa*-satisfaction; *prabhu*-the Lord; *kahe*-said; *kaha*-kindly speak; *ślokera*-of the verse; *kibā*-what are; *guṇa*-qualities; *doṣa*-faults.



TRANSLATION



Satisfied by the statement of Lord Caitanya Mahāprabhu, the brāhmaṇa [Keśava Kāśmīrī] explained the quoted verse. Then the Lord said, "Now kindly explain the special qualities and faults in the verse."



PURPORT



Not only did Śrī Caitanya Mahāprabhu pick out this one among the one hundred verses and remember it although the brāhmaṇa had recited them like the blowing wind, but He also analyzed its qualities and faults. Not only did He hear the verse, but He immediately made a critical study of it.





TEXT 46





vipra kahe śloke nāhi doṣera ābhāsa



upamālaṅkāra guṇa, kichu anuprāsa



SYNONYMS



*vipra kahe*-the brāhmaṇa replied; *śloke*-in that verse; *nāhi*-there is not; *doṣera*-of fault; *ābhāsa*-even a tinge; *upamā*-alaṅkāra-simile or metaphor; *guṇa*-quality; *kichu*-something; *anuprāsa*-alliteration.



TRANSLATION



The brāhmaṇa replied, "There is not a tinge of fault in that verse. Rather, it has the good qualities of similes and alliteration."



PURPORT



In the last line of the verse quoted by Śrī Caitanya Mahāprabhu, the letter bha is repeated many times, as in the words bhavānī, bhartur, vibhavati and adbhuta. Such repetition is called anuprāsa, or alliteration. The words lakṣmīr iva and viṣṇoś caraṇa-kamalotpatti are instances of upamā-alaṅkāra, for they exhibit metaphorical beauty. The Ganges is water, and Lakṣmī is the goddess of fortune. Since water and a person are not actually similar, the comparison is metaphorical.





TEXT 47





prabhu kahena,--kahi, yadi na karaha roṣa



kaha tomāra ei śloke kibā āche doṣa



SYNONYMS



*prabhu kahena*-the Lord replied; *kahi*-let Me say; *yadi*-if; *nā*-do not; *karaha*-you become; *roṣa*-angry; *kaha*-please tell Me; *tomāra*-your; *ei śloke*-in this verse; *kiba*-what; *āche*-there is; *doṣa*-fault.



TRANSLATION



The Lord said, "My dear sir, I may say something to you if you will not become angry. Can you explain the faults in this verse?





TEXT 48





pratibhāra kāvya tomāra devatā santoṣe



bhāla-mate vicārile jāni guṇa-doṣe



SYNONYMS



*pratibhāra*-of ingenuity; *kāvya*-poetry; *tomāra*-your; *devatā*-the Lord; *santoṣe*-satisfies; *bhāla*-mate-scrutinizingly; *vicārile*-on analyzing; *jāni*-I know; *guṇa*-doṣe-there are faults and good qualities also.



TRANSLATION



"There is no doubt that your poetry is full of ingenuity, and certainly it has satisfied the Supreme Lord. Yet if we scrutinizingly consider it we can find both good qualities and faults."





TEXT 49





tāte bhāla kari' śloka karaha vicāra



kavi kahe,--ye kahile sei veda-sāra



SYNONYMS



*tāte*-therefore; *bhāla*-very carefully; *kari'*-doing it; *śloka*-the verse; *karaha*-do; *vicāra*-judgment; *kavi kahe*-the poet said; *ye kahile*-what You have said; *sei*-that is; *veda*-sāra-exactly right.



TRANSLATION



The Lord concluded, "Now, therefore, let us carefully scrutinize this verse." The poet replied, "Yes, the verse You have recited is perfectly correct.





TEXT 50





vyākaraṇiyā tumi nāhi paḍa alaṅkāra



tumi ki jānibe ei kavitvera sāra



SYNONYMS



*vyākaraṇiyā*-a student of grammar; *tumi*-You are; *nāhi*-do not; *paḍa*-study; *alaṅkāra*-poetic ornaments; *tumi*-You; *ki*-what; *jānibe*-will know; *ei*-this; *kavitvera*-of poetic quality; *sāra*-review.



TRANSLATION



"You are an ordinary student of grammar. What do You know about literary embellishments? You cannot review this poetry because You do not know anything about it."



PURPORT



Keśava Kāśmīrī first wanted to bluff Śrī Caitanya Mahāprabhu by saying that since He was not an advanced student in literary style, He could not review a verse full of metaphors and literary ornaments. This argument has some basis in fact. Unless one is a medical man one cannot criticize a medical man, and unless one is a lawyer he cannot criticize a lawyer. Therefore Keśava Kāśmīrī first depreciated the Lord's position. Because Śrī Caitanya Mahāprabhu was to the champion a student of grammar, how could He dare criticize a great poet like him? Lord Caitanya, therefore, criticized the poet in a different way. He said that although He was certainly not advanced in a literary career, He had heard from others how to criticize such poetry, and as a śruti-dhara, possessing a complete memory, He could understand the process for such a review.





TEXT 51





prabhu kahena--ataeva puchiye tomāre



vicāriyā guṇa-doṣa bujhāha āmāre



SYNONYMS



*prabhu kahena*-the Lord said; *ataeva*-therefore; *puchiye*-I am asking; *tomāre*-you; *vicāriyā*-completely reviewing; *guṇa*-qualities; *doṣa*-faults; *bujhāha*-teach; *āmāre*-Me.



TRANSLATION



Taking a humble position, Śrī Caitanya Mahāprabhu said, "Because I am not of your level, I have asked you to teach Me by explaining the faults and good qualities in your poetry.





TEXT 52





nāhi paḍi alaṅkāra, kariyāchi śravaṇa



tāte ei śloke dekhi bahu doṣa-guna



SYNONYMS



*nāhi paḍi*-I do not study; *alaṅkāra*-the art of literary embellishment; *kariyāchi*-I have done; *śravaṇa*-hearing; *tāte*-by that; *ei śloke*-in this verse; *dekhi*-I see; *bahu*-many; *doṣa*-faults; *guṇa*-good qualities.



TRANSLATION



"Certainly I have not studied the art of literary embellishments. But I have heard about it from higher circles, and thus I can review this verse and find in it many faults and many good qualities."



PURPORT



The statement kariyāchi śravaṇa ("I have heard it") is very important in the sense that hearing is more important than directly studying or perceiving. If one is expert in hearing and hears from the right source, his knowledge is immediately perfect. This process is called śrauta-panthā, or the acquisition of knowledge by hearing from authorities. All Vedic knowledge is based on the principle that one must approach a bona fide spiritual master and hear from the authoritative statements of the *Vedas*. It is not necessary for one to be a highly polished literary man to receive knowledge; to receive perfect knowledge from a perfect person, one must be expert in hearing. This is called the descending process of deductive knowledge, or avaroha-panthā.





TEXT 53





kavi kahe,--kaha dekhi, kon guṇa-doṣa



prabhu kahena,--kahi, śuna, nā kariha roṣa



SYNONYMS



*kavi kahe*-the poet said; *kaha dekhi*-you say "I see"; *kon*-what; *guṇa*-qualities; *doṣa*-faults; *prabhu kahena*-the Lord replied; *kahi*-let Me say; *śuna*-please hear; *nā*-do not; *kariha*-become; *roṣa*-angry.



TRANSLATION



The poet said, "All right, let me see what qualities and faults You have found." The Lord replied, "Let Me speak, and please hear Me without becoming angry.





TEXT 54





pañca doṣa ei śloke pañca alaṅkāra



krame āmi kahi, śuna, karaha vicāra



SYNONYMS



*pañca*-five; *doṣa*-faults; *ei śloke*-in this verse; *pañca*-five; *alaṅkāra*-literary embellishments; *krame*-one after another; *āmi*-I; *kahi*-say; *śuna*-kindly hear; *karaha*-give; *vicāra*-judgment.



TRANSLATION



"My dear sir, in this verse there are five faults and five literary ornaments. I shall state them one after another. Kindly hear Me and then give your judgment.



PURPORT



In the verse beginning with mahattvaṁ gaṅgāyāḥ there are five literary ornaments and five examples of faulty composition. There are two examples of the fault called avimṛṣṭa-vidheyāṁśa and one example each of the faults viruddha-mati, punar-ukti and bhagna-krama.





Vimṛṣṭa means "clean," and vidheyāṁśa means "predicate." It is a general rule of composition to establish a subject first and then give its predicate. For example, according to Sanskrit grammar if one says, "This man is learned," his composition is in order. But if one says, "Learned is this man," the composition is not in order. Such a flaw is called avimṛṣṭa-vidheyāṁśa-doṣa, or the fault of unclean composition. The subject matter to be known of the verse is the glorification of the Ganges, and therefore the word idam ("this"), or what is known, should have been placed before instead of after the glorification. The subject matter already known should be placed before the unknown so that its meaning will not be misconstrued.



The second instance of avimṛṣṭa-vidheyāṁśa-doṣa occurs in the words dvitīya-śrī-lakṣmir iva. In this composition the word dvitīya ("second") is vidheya, or unknown. Placing the unknown first to make the compound word dvitīya-śrī-lakṣmīr is another fault. The words dvitīya-śrīlakṣmir iva were intended to compare the Ganges to the goddess of fortune, but because of this fault the meaning of the compound word was bewildering.



The third fault is that of viruddha-mati, or contradictory conception, in the words bhavānī-bhartuḥ. The word bhavānī refers to the wife of Bhava, Lord Śiva. But since Bhavānī is already known as the wife of Lord Śiva, to add the word bhartā, "husband," thus forming a compound meaning "the husband of the wife of Lord Śiva," is contradictory, for thus it appears as if the wife of Lord Śiva had another husband.



The fourth fault is punar-ukti, or redundancy, which occurs when the verb vibhavati ("flourishes"), which should have ended the composition, is further qualified by the unnecessary adjective adbhuta-guṇā ("endowed with wonderful qualities"). The fifth fault is bhagna-krama, which means "broken order." In the first, third and fourth lines there is anuprāsa, or alliteration, created by the sounds ta, ra and bha, but in the second line there is no such anuprāsa, and therefore the order is broken.





TEXT 55





'avimṛṣṭa-vidheyāṁśa'--dui ṭhāñi cihna



'viruddha-mati', 'bhagna-krama', 'punar-ātta',--doṣa tina



SYNONYMS



*avimṛsta*-vidheyāṁśa-unclean composition; *dui ṭhāñi*-in two places; *cihna*-symptoms; *viruddha-mati*-a contradictory conception; *bhagna*-krama-broken order; *punar-ātta*-redundancy (also called punar-ukti); *doṣa*-faults; *tina*-three.



TRANSLATION



"In this verse the fault of avimṛṣṭa-vidheyāṁśa occurs twice, and the faults of viruddha-mati, bhagna-krama and punar-ātta occur once each.





TEXT 56





'gaṅgāra mahattva'--śloke mūla 'vidheya'



idaṁ śabde 'anuvāda'--pāche avidheya



SYNONYMS



*gaṅgāra mahattva*-glorification of mother Ganges; *śloke*-in the verse; *mūla*-chief; *vidheya*-unknown; *idam*-this; *śabde*-by the word; *anuvāda*-the known; *pāche*-at the end; *avidheya*-improper.



TRANSLATION



"The glorification of the Ganges [mahattvaṁ gaṅgāyāḥ] is the principal unknown subject matter in this verse, and the known subject matter is indicated by the word 'idam,' which has been placed after the unknown.





TEXT 57





'vidheya' āge kahi' pāche kahile 'anuvāda'



ei lāgi' ślokera artha kariyāche bādha



SYNONYMS



*vidheya*-what is unknown; *āge*-first; *kahi'*-after speaking; *pāche*-at the end; *kahile*-if one speaks; *anuvāda*-known things; *ei lāgi'*-for this reason; *ślokera*-of the verse; *artha*-meaning; *kariyāche*-has been made; *bādha*-objectionable.



TRANSLATION



"Because you have placed the known subject at the end and that which is unknown at the beginning, the composition is faulty, and the meaning of the words has become doubtful.





TEXT 58





anuvādam anuktvaiva



na vidheyam udīrayet



na hy alabdhāspadaṁ kiñcit



kutracit pratitiṣṭhati



SYNONYMS



*anuvādam*-things already known; *anuktvā*-without mentioning; *eva*-certainly; *na*-not; *vidheyam*-unknown subject matters; *udīrayet*-one should mention; *na*-not; *hi*-certainly; *alabdha-āspadam*-without having achieved a proper place; *kiñcit*-something; *kutracit*-anywhere; *pratitiṣṭhati*-has a position.



TRANSLATION



" 'Without first mentioning what is known, one should not introduce the unknown, for that which has no solid basis can never be established anywhere.'



PURPORT



This is a verse from the Ekādaśī-tattva.





TEXT 59





'dvitīya śrī-lakṣmī'--ihāṅ 'dvitīyatva' vidheya



samāse gauṇa haila, śabdārtha gela kṣaya



SYNONYMS



*dvitīya śrī-lakṣmī*-the word dvitīya-śrī-lakṣmī ("all-opulent goddess of fortune"); *ihāṅ*-this; *dvitīyatva*-the quality of being a second; *vidheya*-the unknown, which is to be explained; *samāse*-in the compound word; *gauṇa*-secondary; *haila*-became; *śabda-artha*-the word's intended meaning; *gela*-became; *kṣaya*-lost.



TRANSLATION



"In the word 'dvitīya-śrīlakṣmī' ['the second all-opulent goddess of fortune'], the quality of being a second Lakṣmī is the unknown. In making this compound word, the meaning became secondary and the originally intended meaning was lost.





TEXT 60





'dvitīya' śabda--vidheya tāhā paḍila samāse



'lakṣmīra samatā' artha karila vināśe



SYNONYMS



*dvitīya śabda*-the word dvitīya ("second"); *vidheya*-the unknown; *tāhā*-that; *paḍila*-joined; *samāse*-in the compound word; *lakṣmīra*-with Lakṣmī; *samatā*-equality; *artha*-meaning; *karila*-became; *vināśe*-lost.



TRANSLATION



"Because the word 'dvitīya' ['second'] is the unknown, in its combination in this compound word the intended meaning of equality with Lakṣmī is lost.





TEXT 61





'avimṛṣṭa-vidheyāṁśa'--ei doṣera nāma



āra eka doṣa āche, śuna sāvadhāna



SYNONYMS



*avimṛṣṭa*-vidheyāṁśa-avimṛṣṭa-vidheyāṁśa; *ei*-this; *doṣera*-of the fault; *nāma*-the name; *āra*-another; *eka*-one; *doṣa*-fault; *āche*-there is; *śuna*-hear; *sāvadhāna*-carefully.



TRANSLATION



"Not only is there the fault avimṛṣṭa-vidheyāṁśa, but there is also another fault, which I shall point out to you. Kindly hear Me with great attention.





TEXT 62





'bhavānī-bhartṛ'-śabda dile pāiyā santoṣa



'viruddha-mati-kṛt' nāma ei mahā doṣa



SYNONYMS



*bhavānī-bhartṛ śabda*-the word bhavānī-bhartṛ ("the husband of Bhavānī"); *dile*-you have placed; *pāiyā*-getting; *santoṣa*-very much satisfaction; *viruddha-mati-kṛt*-a statement of opposing elements; *nāma*-named; *ei*-this; *mahā*-great; *doṣa*-fault.



TRANSLATION



"Here is another great fault. You have arranged the word 'bhavānī-bhartṛ' to your great satisfaction, but this betrays the fault of contradiction.





TEXT 63





bhavānī-śabde kahe mahādevera gṛhiṇī



tāṅra bhartā kahile dvitīya bhartā jāni



SYNONYMS



*bhavānī śabde*-by the word bhavānī ("the wife of Lord Śiva"); *kahe*-is mentioned; *mahādevera*-of Lord Śiva; *gṛhiṇī*-the wife; *tāṅra*-her; *bhartā*-husband; *kahile*-if we say; *dvitīya*-second; *bhartā*-husband; *jāni*-we understand.



TRANSLATION



"The word 'bhavānī' means 'the wife of Lord Śiva.' But when we mention her husband, one might conclude that she has another husband.





TEXT 64





'śiva-patnīra bhartā' ihā śunite viruddha



'viruddha-mati-kṛt' śabda śāstre nahe śuddha



SYNONYMS



*śiva-patnīra*-of the wife of Lord Śiva; *bhartā*-husband; *iha*-this; *śunite*-to hear; *viruddha*-contradiction; *viruddha-mati-kṛt*-that which creates a contradiction; *śabda*-such a word; *śāstre*-in the scriptures; *nahe*-is not; *śuddha*-pure.



TRANSLATION



"It is contradictory to hear that Lord Śiva's wife has another husband. The use of such words in literature creates the fault called viruddha-mati-kṛt.





TEXT 65





'brāhmaṇa-patnīra bhartāra haste deha dāna'



śabda śunitei haya dvitīya-bhartā jñāna



SYNONYMS



*brāhmaṇa-patnīra*-of the wife of a brāhmaṇa; *bhartāra*-of the husband; *haste*-in the hand; *deha*-give; *dāna*-charity; *śabda*-these words; *śunitei*-hearing; *haya*-there is; *dvitīya*-bhartā-another husband; *jñāna*-knowledge.



TRANSLATION



"If someone says, 'Place this charity in the hand of the husband of the wife of the brāhmaṇa,' when we hear these contradictory words we immediately understand that the brāhmaṇa's wife has another husband.





TEXT 66





'vibhavati' kriyāya vākya--sāṅga, punaḥ viśeṣaṇa



'adbhuta-guṇā'--ei punar-ātta dūṣaṇa



SYNONYMS



*vibhavati kriyāya*-by the verb vibhavati ("flourishes"); *vākya*-statement; *sāṅga*-complete; *punaḥ*-again; *viśeṣaṇa adbhuta-guṇa*-the adjective adbhuta-guṇa ("wonderful qualities"); *ei*-this; *punar-ātta*-repetition of the same word; *dūṣaṇa*-fault.



TRANSLATION



"The statement by the word 'vibhavati' ['flourishes'] is complete. Qualifying it with the adjective 'adbhuta-guṇā' ['wonderful qualities'] creates the fault of redundancy.





TEXT 67





tina pāde anuprāsa dekhi anupama



eka pāde nāhi, ei doṣa 'bhagna-krama'



SYNONYMS



*tina pāde*-in three lines; *anuprāsa*-alliteration; *dekhi*-I see; *anupama*-extraordinary; *eka pāde*-in one line; *nāhi*-there is not (alliteration); *ei doṣa*-this fault; *bhagna*-krama-deviation.



TRANSLATION



"There is extraordinary alliteration in three lines of the verse, but in one line there is no such alliteration. This is the fault of deviation.





TEXT 68





yadyapi ei śloke āche pañca alaṅkāra



ei pañca-doṣe śloka kaila chārakhāra



SYNONYMS



*yadyapi*-although; *ei śloke*-in this verse; *āche*-there are; *pañca*-five; *alaṅkāra*-literary embellishments; *ei pañca-doṣe*-by the above-mentioned five faults; *śloka*-the verse; *kaila*-has been made; *chārakhāra*-spoiled.



TRANSLATION



"Although there are five literary ornaments decorating this verse, the entire verse has been spoiled by these five most faulty presentations.





TEXT 69





daśa alaṅkāre yadi eka śloka haya



eka doṣe saba alaṅkāra haya kṣaya



SYNONYMS



*daśa alaṅkāre*-with ten instances of literary ornamentation; *yadi*-if; *eka*-one; *śloka*-verse; *haya*-there is; *eka doṣe*-by one fault; *saba*-all; *alaṅkāra*-ornaments; *haya kṣaya*-become null and void.



TRANSLATION



"If there are ten literary ornaments in a verse but even one faulty expression, the entire verse is nullified.





TEXT 70





sundara śarīra yaiche bhūṣaṇe bhūṣita



eka śveta-kuṣṭhe yaiche karaye vigīta



SYNONYMS



*sundara*-beautiful; *śarīra*-body; *yaiche*-as; *bhūṣaṇe*-with ornaments; *bhūṣita*-decorated; *eka*-one; *śveta*-kuṣṭhe-with a white spot of leprosy; *yaiche*-as; *karaye*-is made; *vigīta*-abominable.



TRANSLATION



"One's beautiful body may be decorated with jewels, but one spot of white leprosy makes the entire body abominable.



PURPORT



The great sage Bharata Muni, an authority on poetic metaphor, has given his opinion in this connection as follows.





TEXT 71





rasālaṅkāra-vat kāvyaṁ



doṣa-yuk ced vibhūṣitam



syād vapuḥ sundaram api



śvitreṇaikena durbhagam



SYNONYMS



*rasa*-with humors; *alaṅkāra*-vat-with ornaments (metaphors, similes, etc.); *kāvyam*-poetry; *doṣa*-yuk-faulty; *cet*-if; *vibhūṣitam*-very nicely decorated; *syāt*-it becomes so; *vapuḥ*-the body; *sundaram*-beautiful; *api*-even though; *śvitreṇa*-by a white spot of leprosy; *ekena*-one; *durbhagam*-unfortunate.



TRANSLATION



" 'As one's body, although well-decorated with ornaments, is made unfortunate by even one spot of white leprosy, so an entire poem is made useless by a fault, despite alliteration, similes and metaphors.'





TEXT 72





pañca alaṅkārera ebe śunaha vicāra



dui śabdālaṅkāra, tina artha-alaṅkāra



SYNONYMS



*pañca*-five; *alaṅkārera*-of the literary embellishments; *ebe*-now; *śunaha*-just hear; *vicāra*-description; *dui*-two; *śabda*-alaṅkāra-ornaments of sound or ornaments of words; *tina*-three; *artha*-alaṅkāra-ornaments of meaning.



TRANSLATION



"Now hear the description of the five literary embellishments. There are two ornaments of sound and three ornaments of meaning.





TEXT 73





śabdālaṅkāra--tina-pāde āche anuprāsa



'śrī-lakṣmī' śabde 'punar-uktavad-ābhāsa'



SYNONYMS



*śabda*-alaṅkāra-ornamentation of sound; *tina-pāde*-in three lines; *āche*-there is; *anuprāsa*-alliteration; *śrī-lakṣmī-śabde*-in the words śrī-lakṣmī; *punar-ukta-vat*-of repetition of the same word; *ābhāsa*-there is a tinge.



TRANSLATION



"There is a sound ornament of alliteration in three lines. And in the combination of the words 'śrī' and 'lakṣmī' there is the ornament of a tinge of redundancy.





TEXT 74





prathama-caraṇe pañca 'ta'-kārera pāṅti



tṛtīya-caraṇe haya pañca 'repha'-sthiti



SYNONYMS



*prathama-caraṇe*-in the first line; *pañca*-five; *ta-karera*-of the letter ta; *pāṅti*-very nice composition; *tṛtīya-caraṇe*-in the third line; *haya*-there is; *pañca*-five; *repha*-of the letter ra; *sthiti*-composition.



TRANSLATION



"In the arrangement of the first line the letter 'ta' occurs five times, and the arrangement of the third line repeats the letter 'ra' five times.





TEXT 75





caturtha-caraṇe cāri 'bha'-kāra-prakāśa



ataeva śabdālaṅkāra anuprāsa



SYNONYMS



*caturtha-caraṇe*-in the fourth line; *cāri*-four; *bha-kāra*-of the letter bha; *prakāśa*-manifestations; *ataeva*-therefore; *śabda*-alaṅkāra-ornamental use of different sounds; *anuprāsa*-alliteration.



TRANSLATION



"In the fourth line the letter 'bha' occurs four times. This arrangement of alliteration is a pleasing ornamental use of sounds.





TEXT 76





'śrī'-śabde, 'lakṣmī'-śabde--eka vastu ukta



punar-ukta-prāya bhāse, nahe punar-ukta



SYNONYMS



*śrī-śabde*-by the word śrī; *lakṣmī-śabde*-by the word lakṣmī; *eka vastu*-one thing; *ukta*-is indicated; *punar*-ukta-prāya-almost repetition; *bhāse*-appears; *nahe*-but actually it is not; *punar*-ukta-repetition.



TRANSLATION



"Although the words 'śrī' and 'lakṣmī' convey the same meaning and are therefore almost redundant, they are nevertheless not redundant.





TEXT 77





'śrī-yukta lakṣmī' arthe arthera vibheda



punar-uktavad-ābhāsa, śabdālaṅkāra-bheda



SYNONYMS



*śrī*-yukta lakṣmī-Lakṣmī, possessed of opulence; *arthe*-in the sense; *arthera*-of the meaning; *vibheda*-difference; *punar*-ukta-vad-ābhāsa-tinge of punar-ukta-vat; *śabda*-alaṅkāra-ornamental use of words; *bheda*-different.



TRANSLATION



"Describing Lakṣmī as possessed of śrī [opulence] offers a difference in meaning with a tinge of repetition. This is the second ornamental use of words.





TEXT 78





'lakṣmīr iva' arthālaṅkāra--upamā-prakāśa



āra arthālaṅkāra āche, nāma--'virodhābhāsa'



SYNONYMS



*lakṣmīr iva*-the words lakṣmīr iva (like Lakṣmī); *artha*-alaṅkāra-ornamental use of the meaning; *upamā*-analogy; *prakāśa*-manifestation; *āra*-also; *artha*-alaṅkāra-ornamental use of meaning; *āche*-there is; *nāma*-which is named; *virodha-ābhāsa*-possibility of contradiction.



TRANSLATION



"The use of the words 'lakṣmīr iva' ['like Lakṣmī'] manifests the ornament of meaning called upamā [analogy]. There is also the further ornament of meaning called virodhābhāsa, or a contradictory indication.





TEXT 79





'gaṅgāte kamala janme'--sabāra subodha



'kamale gaṅgara janma'--atyanta virodha



SYNONYMS



*gaṅgāte*-in the river Ganges; *kamala*-lotus flower; *janme*-grows; *sabāra*-of everyone; *subodha*-understanding; *kamale*-in the lotus flower; *gaṅgāra*-of the Ganges; *janma*-birth; *atyanta*-very much; *virodha*-contradiction.



TRANSLATION



"Everyone knows that lotus flowers grow in the water of the Ganges. But to say that the Ganges takes birth from a lotus flower seems extremely contradictory.





TEXT 80





'ihāṅ viṣṇu-pāda-padme gaṅgāra utpatti'



virodhālaṅkāra ihā mahā-camatkṛti



SYNONYMS



*ihāṅ*-in this connection; *viṣṇu-pāda-padme*-in the lotus feet of Lord Viṣṇu; *gaṅgāra*-of mother Ganges; *utpatti*-beginning; *virodha*-contradiction; *alaṅkāra*-literary decoration; *iha*-it; *mahā*-very great; *camatkṛti*-wonder.



TRANSLATION



"The existence of mother Ganges begins from the lotus feet of the Lord. Although this statement that water comes from a lotus flower is a contradiction, in connection with Lord Viṣṇu it is a great wonder.





TEXT 81





īśvara-acintya-śaktye gaṅgāra prakāśa



ihāte virodha nāhi, virodha-ābhāsa



SYNONYMS



*īśvara-acintya-śaktye*-by the inconceivable potency of the Supreme Lord; *gaṅgāra*-of the Ganges; *prakāśa*-emanation; *ihāte*-in this; *virodha nāhi*-there is no contradiction; *virodha-ābhāsa*-appears to be a contradiction.



TRANSLATION



"In this birth of the Ganges by the inconceivable potency of the Lord, there is no contradiction although it appears contradictory.



PURPORT



The central point of all Vaiṣṇava philosophy is to accept the inconceivable potency of Lord Viṣṇu. What sometimes appears contradictory from a material viewpoint is understandable in connection with the Supreme Personality of Godhead because He can perform contradictory activities by dint of His inconceivable potencies. Modern scientists are puzzled. They cannot even explain how such a large quantity of chemicals has formed the atmosphere. Scientists explain that water is a combination of hydrogen and oxygen, but when asked where such a large quantity of hydrogen and oxygen came from and how they combined to manufacture the great oceans and seas, they cannot answer because they are atheists who will not accept that everything comes from life. Their thesis is that life comes from matter.





Where do all these chemicals come from? The answer is that they are produced by the inconceivable energy of the Supreme Personality of Godhead. Living entities are part of the Supreme Godhead, and from their bodies come many chemicals. For example, the lemon tree is a living entity that produces many lemons, and within each lemon is a great deal of citric acid. Therefore, if even an insignificant living entity who is but a part of the Supreme Lord can produce so much of a chemical, how much potency there must be in the body of the Supreme Personality of Godhead.



Scientists cannot perfectly explain where the chemicals of the world are manufactured, but one can explain this perfectly by accepting the inconceivable energy of the Supreme Lord. There is no reason for denying this argument. Since there are potencies in the living entities who are samples of the Personality of Godhead, how much potency there must be in the Supreme Godhead Himself. As described in the *Vedas*, nityo nityānāṁ cetanaś cetanānām: "He is the chief eternal of all eternals and the chief living entity among all living entities." (Kaṭha Upaniṣad 2.2.13)



Unfortunately, atheistic science will not accept that matter comes from life. Scientists insist upon their most illogical and foolish theory that life comes from matter, although this is quite impossible. They cannot prove in their laboratories that matter can produce life, yet there are thousands and thousands of examples illustrating that matter comes from life. Therefore in Śrī *Caitanya-caritāmṛta* Kṛṣṇadāsa Kavirāja Gosvāmī says that as soon as one accepts the inconceivable potency of the Supreme Personality of Godhead, no great philosopher or scientist can put forward any thesis to contradict the Lord's power. This is expressed in the following Sanskrit verse.





TEXT 82





ambujam ambuni jātaṁ kvacid api na jātam ambujād ambu



mura-bhidi tad-viparītaṁ pādāmbhojān mahā-nadī jātā



SYNONYMS



*ambujam*-lotus flower; *ambuni*-in the water; *jātam*-is grown; *kvacit*-at any time; *api*-certainly; *na*-not; *jātam*-grown; *ambujāt*-from a lotus flower; *ambu*-water; *mura-bhidi*-in Kṛṣṇa, the killer of Murāsura; *tat*-viparītam-just the opposite of that; *pāda*-ambhojāt-from the lotus flower of His feet; *mahā-nadī*-the great river; *jātā*-has grown.



TRANSLATION



" 'Everyone knows that lotus flowers grow in the water but water never grows from a lotus. All such contradictions, however, are wonderfully possible in Kṛṣṇa: the great river Ganges has grown from His lotus feet.'





TEXT 83





gaṅgāra mahattva--sādhya, sādhana tāhāra



viṣṇu-pādotpatti--'anumāna' alaṅkāra



SYNONYMS



*gaṅgāra*-of the Ganges; *mahattva*-opulences; *sādhya*-subject matter; *sādhana*-means; *tāhāra*-of that; *viṣṇu*-pāda-utpatti-her origin from the lotus feet of the Lord; *anumāna*-called anumāna (hypothesis); *alaṅkāra*-an ornament.



TRANSLATION



"The real glory of mother Ganges is that she has grown from the lotus feet of Lord Viṣṇu. Such a hypothesis is another ornament, called anumāna.





TEXT 84





sthūla ei pañca doṣa, pañca alaṅkāra



sūkṣma vicāriye yadi āchaye apāra



SYNONYMS



*sthūla*-gross; *ei*-these; *pañca*-five; *doṣa*-faults; *pañca*-five; *alaṅkāra*-literary ornaments; *sūkṣma*-in detail; *vicāriye*-we consider; *yadi*-if; *āchaye*-there are; *apāra*-unlimited.



TRANSLATION



"I have simply discussed the five gross faults and five literary embellishments of this verse, but if we consider it in fine detail we will find unlimited faults.





TEXT 85





pratibhā, kavitva tomāra devatā-prasāde



avicāra kāvye avaśya paḍe doṣa-bādhe



SYNONYMS



*pratibhā*-ingenuity; *kavitva*-poetic imagination; *tomāra*-your; *devatā*-of a demigod; *prasāde*-by the grace; *avicāra*-without good judgment; *kāvye*-in the poetry; *avaśya*-certainly; *paḍe*-there is; *doṣa*-fault; *bādhe*-obstruction.



TRANSLATION



"You have achieved poetic imagination and ingenuity by the grace of your worshipable demigod. But poetry not well reviewed is certainly subject to criticism.





TEXT 86





vicāri' kavitva kaile haya sunirmala



sālaṅkāra haile artha kare jhalamala



SYNONYMS



*vicāri'*-with proper consideration; *kavitva*-poetic explanation; *kaile*-if done; *haya*-it becomes; *sunirmala*-very pure; *sa*-alaṅkāra-with metaphorical use of words; *haile*-if it is; *artha*-meaning; *kare*-does; *jhalamala*-dazzle.



TRANSLATION



"Poetic skill used with due consideration is very pure, and with metaphors and analogies it is dazzling."





TEXT 87





śuniyā prabhura vyākhyā digvijayī vismita



mukhe nā niḥsare vākya, pratibhā stambhita



SYNONYMS



*śuniyā*-hearing; *prabhura*-of the Lord; *vyākhyā*-explanation; *dig-vijayī*-the champion; *vismita*-struck with wonder; *mukhe*-in the mouth; *nā*-did not; *niḥsare*-come out; *vākya*-words; *pratibhā*-ingenuity; *stambhita*-choked up.



TRANSLATION



After hearing the explanation of Lord Caitanya Mahāprabhu, the champion poet was struck with wonder. His cleverness stunned, he could not say anything.





TEXT 88





kahite cāhaye kichu, nā āise uttara



tabe vicāraye mane ha-iyā phāṅphara



SYNONYMS



*kahite*-to speak; *cāhaye*-wants; *kichu*-something; *nā*-not; *āise*-comes; *uttara*-any reply; *tabe*-thereafter; *vicāraye*-considers; *mane*-within the mind; *ha*-iyā-becoming; *phāṅphara*-puzzled.



TRANSLATION



He wanted to say something, but no reply could come from his mouth. He then began to consider this puzzle within his mind.





TEXT 89





paḍuyā bālaka kaila mora buddhi lopa



jāni--sarasvatī more kariyāchena kopa



SYNONYMS



*paḍuyā*-student; *bālaka*-a boy; *kaila*-made; *mora*-my; *buddhi*-intelligence; *lopa*-lost; *jāni*-I can understand; *sarasvatī*-mother Sarasvatī; *more*-with me; *kariyāchena*-must have been; *kopa*-angry.



TRANSLATION



"This mere boy has blocked my intelligence. I can therefore understand that mother Sarasvatī has become angry with me.



PURPORT



In the *Bhagavad-gītā* it is clearly said that all intelligence comes from the Supreme Personality of Godhead, who is situated in everyone's heart as Paramātmā. The Paramātmā gave the paṇḍita the intelligence to understand that because he was proud of his learning and wanted to defeat even the Supreme Lord, by the will of the Lord and through the agency of mother Sarasvatī he had been defeated. One should not, therefore, be too proud of one's position. Even if one is a greatly learned scholar, if he commits an offense to the lotus feet of the Lord he will not be able to speak properly, in spite of his learning. In every respect, we are controlled. Our only duty, therefore, is to surrender always to the lotus feet of the Lord and not be falsely proud. Mother Sarasvatī created this situation to favor the champion paṇḍita so that he might surrender unto Lord Caitanya Mahāprabhu.





TEXT 90





ye vyākhyā karila, se manuṣyera nahe śakti



nimāñi-mukhe rahi' bale āpane sarasvatī



SYNONYMS



*ye vyākhyā*-which explanation; *karila*-He has made; *se*-that; *manuṣyera*-of any human being; *nahe*-there is not; *śakti*-power; *nimāñi-mukhe*-in the mouth of this boy Nimāi; *rahi'*-remaining; *bale*-speaks; *āpane*-personally; *sarasvatī*-mother Sarasvatī.



TRANSLATION



"The wonderful explanation the boy has given could not have been possible for a human being. Therefore mother Sarasvatī must have spoken personally through His mouth."





TEXT 91





eta bhāvi' kahe--śuna, nimāñi paṇḍita



tava vyākhyā śuni' āmi ha-ilāṅ vismita



SYNONYMS



*eta bhāvi*-thinking like this; *kahe*-the paṇḍita says; *śuna*-hear; *nimāñi paṇḍita*-O Nimāi Paṇḍita; *tava*-Your; *vyākhyā*-explanations; *śuni'*-hearing; *āmi*-I; *ha*-ilāṅ-have become; *vismita*-struck with wonder.



TRANSLATION



Thinking thus, the paṇḍita said, "My dear Nimāi Paṇḍita, please hear me. Hearing Your explanation, I am simply struck with wonder.





TEXT 92





alaṅkāra nāhi paḍa, nāhi śāstrābhyāsa



kemane e saba artha karile prakāśa



SYNONYMS



*alaṅkāra*-the literary use of words; *nāhi pada*-You never read; *nāhi*-nor is there; *śāstra*-abhyāsa-long practice in the discussion of the śāstras; *kemane*-by which method; *e saba*-all these; *artha*-explanations; *karile*-You have made; *prakāśa*-manifestation.



TRANSLATION



"I am surprised. You are not a literary student and do not have long experience in studying the śāstras. How have You been able to explain all these critical points?"





TEXT 93





ihā śuni' mahāprabhu ati baḍa raṅgī



tāṅhāra hṛdaya jāni' kahe kari' bhaṅgī



SYNONYMS



*ihā śuni'*-hearing this; *mahāprabhu*-Caitanya Mahāprabhu; *ati*-very; *baḍa*-much; *raṅgī*-funny; *tāṅhāra*-his; *hṛdaya*-heart; *jāni'*-understanding; *kahe*-says; *kari'*-doing; *bhaṅgī*-indication.



TRANSLATION



Hearing this and understanding the paṇḍita's heart, Śrī Caitanya Mahāprabhu replied in a humorous way.





TEXT 94





śāstrera vicāra bhāla-manda nāhi jāni



sarasvatī ye balāya, sei bali vāṇī



SYNONYMS



*śāstrera vicāra*-discussion of śāstra; *bhāla*-manda-good or bad; *nāhi jāni*-do not know; *sarasvatī*-mother Sarasvatī; *ye balāya*-whatever she speaks; *sei*-those; *bali*-I say; *vāṇī*-words.



TRANSLATION



"My dear sir, I do not know what is good composition and what is bad. But whatever I have spoken must be understood to have been spoken by mother Sarasvatī."





TEXT 95





ihā śuni' digvijayī karila niścaya



śiśu-dvāre devī more kaila parājaya



SYNONYMS



*ihā śuni'*-hearing this; *dig-vijayī*-the champion; *karila*-admitted; *niścaya*-decision; *śiśu*-dvāre-through this boy; *devī*-mother Sarasvatī; *more*-unto me; *kaila*-has done; *parājaya*-defeat.



TRANSLATION



When he heard this judgment from Lord Caitanya Mahāprabhu, the paṇḍita sorrowfully wondered why mother Sarasvatī wanted to defeat him through a small boy.





TEXT 96





āji tāṅre nivediba, kari' japa-dhyāna



śiśu-dvāre kaila more eta apamāna



SYNONYMS



*āji*-today; *tāṅre*-unto her; *nivediba*-I shall offer my prayers; *kari'*-performing; *japa*-chanting; *dhyāna*-meditation; *śiśu*-dvāre-through a boy; *kaila*-has done; *more*-unto me; *eta*-so much; *apamāna*-insult.



TRANSLATION



"I shall offer prayers and meditation to the goddess of learning," the champion concluded, "and ask her why she has insulted me so greatly through this boy."





TEXT 97





vastutaḥ sarasvatī aśuddha śloka karāila



vicāra-samaya tāṅra buddhi ācchādila



SYNONYMS



*vastutaḥ*-in fact; *sarasvatī*-mother Sarasvatī; *aśuddha*-impure; *śloka*-verse; *karāila*-caused him to compose; *vicāra*-samaya-at the time of reviewing; *tāṅra*-his; *buddhi*-intelligence; *ācchādila*-covered.



TRANSLATION



Sarasvatī had in fact induced the champion to compose his verse in an impure way. Furthermore, when it was discussed she covered his intelligence, and thus the Lord's intelligence was triumphant.





TEXT 98





tabe śiṣya-gaṇa saba hāsite lāgila



tā'-sabā niṣedhi' prabhu kavire kahila



SYNONYMS



*tabe*-at that time; *śiṣya-gaṇa*-the disciples; *saba*-all; *hāsite*-to laugh; *lāgila*-began; *tā'-sabā*-all of them; *niṣedhi'*-forbidding; *prabhu*-the Lord; *kavire*-unto the poet; *kahila*-addressed.



TRANSLATION



When the poetic champion was thus defeated, all the Lord's disciples sitting there began to laugh loudly. But Lord Caitanya Mahāprabhu asked them not to do so, and He addressed the poet as follows.





TEXT 99





tumi baḍa paṇḍita, mahākavi-śiromaṇi



yāṅra mukhe bāhirāya aiche kavya-vāṇī



SYNONYMS



*tumi*-you; *baḍa paṇḍita*-greatly learned scholar; *mahā-kavi*-of all great poets; *śiromaṇi*-the topmost; *yāṅra*-of whom; *mukhe*-in the mouth; *bāhirāya*-emanates; *aiche*-such; *kāvya*-vāṇī-poetic language.



TRANSLATION



"You are the most learned scholar and the topmost of all great poets, for otherwise how could such fine poetry come from your mouth?





TEXT 100





tomāra kavitva yena gaṅgā-jala-dhāra



tomā-sama kavi kothā nāhi dekhi āra



SYNONYMS



*tomāra*-your; *kavitva*-poetic ingenuity; *yena*-like; *gaṅgā-jala-dhāra*-the flowing of the waters of the Ganges; *tomā*-sama-like you; *kavi*-poet; *kothā*-anywhere; *nāhi*-not; *dekhi*-I see; *āra*-anyone else.



TRANSLATION



"Your poetic skill is like the constant flow of the waters of the Ganges. I find no one in the world who can compete with you.





TEXT 101





bhavabhūti, jayadeva, āra kālidāsa



tāṅ-sabāra kavitve āche doṣera prakāśa



SYNONYMS



*bhavabhūti*-of the name Bhavabhūti; *jayadeva*-of the name Jayadeva; *āra*-and; *kālidāsa*-of the name Kālidāsa; *tāṅ-sabāra*-of all of them; *kavitve*-in the poetic power; *āche*-there is; *doṣera*-of faults; *prakāśa*-manifestation.



TRANSLATION



"Even in the poetic compositions of such great poets as Bhavabhūti, Jayadeva and Kālidāsa there are many examples of faults.





TEXT 102





doṣa-guṇa-vicāra--ei alpa kari' māni



kavitva-karaṇe śakti, tāṅhā se vākhāni



SYNONYMS



*doṣa*-guṇa-vicāra-therefore to criticize one's poetry as good or bad; *ei*-this; *alpa*-negligible; *kari'*-making; *māni*-I consider; *kavitva*-poetic ingenuity; *karaṇe*-in performing; *śakti*-power; *tāṅhā*-that; *se*-we; *vākhāni*-describe.



TRANSLATION



"Such mistakes should be considered negligible. One should see only how such poets have displayed their poetic power.



PURPORT



In *Śrīmad-Bhāgavatam* (1.5.11) it is said:





tad-vāg-visargo janatāgha-viplavo

yasmin prati-ślokam abaddhavaty api

nāmany anantasya yaśo 'ṅkitāni yat

śṛṇvanti gāyanti gṛṇanti sādhavaḥ



"In explaining the glories of the Lord, inexperienced men may compose poetry with many faults, but because it contains glorification of the Lord, great personalities read it, hear it and chant it." Despite its minute literary discrepancies, one must study poetry on the merit of its subject matter. According to Vaiṣṇava philosophy, any literature that glorifies the Lord, whether properly written or not, is first class. There need be no other considerations. The poetic compositions of Bhavabhūti, or Śrīkaṇṭha, include Mālatī-mādhava, Uttara-carita, Vīra-carita and many other similar Sanskrit dramas. This great poet was born during the time of Bhojarāja as the son of Nīlakaṇṭha, a brāhmaṇa. Kālidāsa flourished during the time of Mahārāja Vikramāditya, and he became the state poet. He composed some thirty or forty Sanskrit dramas, including Kumāra-sambhava, Abhijñāna-śakuntala and Megha-dūta. His drama Raghu-vaṁśa is especially famous. We have already described Jayadeva in Chapter Thirteen of this *Ādi-līlā*.





TEXT 103





śaiśava-cāpalya kichu nā labe āmāra



śiṣyera samāna muñi nā haṅ tomāra



SYNONYMS



*śaiśava*-childish; *cāpalya*-impudence; *kichu*-anything; *nā*-do not; *labe*-please take; *āmāra*-My; *śiṣyera*-of disciples; *samāna*-the equal; *muñi*-I; *na*-not; *haṅ*-am; *tomāra*-your.



TRANSLATION



"I am not even fit to be your disciple. Therefore kindly do not take seriously whatever childish impudence I have shown.





TEXT 104





āji vāsā' yāha, kāli miliba ābāra



śuniba tomāra mukhe śāstrera vicāra



SYNONYMS



*āji*-today; *vāsā'*-resting place; *yāha*-go back; *kāli*-tomorrow; *miliba*-we will meet; *ābāra*-again; *śuniba*-I shall hear; *tomāra mukhe*-from your mouth; *śāstrera*-on the śāstras; *vicāra*-discussion.



TRANSLATION



"Please go back home, and tomorrow we may meet again so that I may hear discourses on the śāstras from your mouth."





TEXT 105





ei-mate nija ghare gelā dui jana



kavi rātre kaila sarasvatī-ārādhana



SYNONYMS



*ei-mate*-in this way; *nija ghare*-to their respective homes; *gelā*-went back; *dui jana*-both of them; *kavi*-poet; *rātre*-at night; *kaila*-performed; *sarasvatī*-of mother Sarasvatī; *ārādhana*-worship.



TRANSLATION



In this way both the poet and Caitanya Mahāprabhu went back to their homes, and at night the poet worshiped mother Sarasvatī.





TEXT 106





sarasvatī svapne tāṅre upadeśa kaila



sākṣāt īśvara kari' prabhuke jānila



SYNONYMS



*sarasvatī*-mother Sarasvatī; *svapne*-in a dream; *tāṅre*-unto him; *upadeśa*-advice; *kaila*-gave; *sākṣāt*-directly; *īśvara*-the Supreme Person; *kari'*-accepting; *prabhuke*-the Lord; *jānila*-he understood.



TRANSLATION



In a dream the goddess informed him of the Lord's position, and the poetic champion could understand that Lord Caitanya Mahāprabhu is the Supreme Personality of Godhead Himself.





TEXT 107





prāte āsi' prabhu-pade la-ila śaraṇa



prabhu kṛpā kaila, tāṅra khaṇḍila bandhana



SYNONYMS



*prāte*-in the morning; *āsi'*-coming back; *prabhu*-pade-at the lotus feet of the Lord; *la*-ila-took; *śaraṇa*-shelter; *prabhu*-the Lord; *kṛpā*-mercy; *kaila*-showed; *tāṅra*-his; *khaṇḍila*-cut off; *bandhana*-all bondage.



TRANSLATION



The next morning the poet came to Lord Caitanya and surrendered unto His lotus feet. The Lord bestowed His mercy upon him and cut off all his bondage to material attachment.



PURPORT



The same process advocated by Lord Śrī Kṛṣṇa in His teachings of the *Bhagavad-gītā* as it is-"Surrender unto Me in all instances"-was advocated by Lord Caitanya Mahāprabhu. The champion surrendered unto the Lord, and the Lord favored him. One who is favored by the Lord is freed from material bondage, as stated in the *Bhagavad-gītā* (4.9): tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna.





TEXT 108





bhāgyavanta digvijayī saphala-jīvana



vidyā-bale pāila mahāprabhura caraṇa



SYNONYMS



*bhāgyavanta*-very fortunate; *dig-vijayī*-the poetic champion; *sa*-phala-successful; *jīvana*-life; *vidyā-bale*-by the strength of learning; *pāila*-got; *mahā-prabhura*-of Lord Śrī Caitanya Mahāprabhu; *caraṇa*-lotus feet.



TRANSLATION



The poetic champion was certainly most fortunate. His life was successful by dint of his vast learning and erudite scholarship, and thus he attained the shelter of Lord Caitanya Mahāprabhu.



PURPORT



Śrī Narottama dāsa Ṭhākura has sung that the best qualification for taking shelter of the lotus feet of Lord Caitanya is to be the most fallen because the Lord came specifically to deliver the fallen souls. In this age there are very few scholars. Almost everyone is a fallen meat-eater, drunkard, woman-hunter or gambler. Such persons are never considered learned scholars, even if they pose as such. Because these so-called scholars superficially see that Caitanya Mahāprabhu associates with the fallen souls, they think that He is meant for a lower class of men but that they do not need Him. Thus such scholars do not take to the Kṛṣṇa consciousness movement. To be puffed up with false learning, therefore, is a disqualification for accepting the Kṛṣṇa consciousness movement. But here is a special example, for although the poetic champion was a greatly learned scholar, the Lord also favored him because of his humble submission.





TEXT 109





e-saba līlā varṇiyāchena vṛndāvana-dāsa



ye kichu viśeṣa ihāṅ karila prakāśa



SYNONYMS



*e-saba*-all these; *līlā*-pastimes; *varṇiyāchena*-has described; *vṛndāvana*-dāsa-Vṛndāvana dāsa Ṭhākura; *ye kichu*-whatever; *viśeṣa*-specifics; *ihāṅ*-in this connection; *karila*-I have made; *prakāśa*-presentation.



TRANSLATION



Śrīla Vṛndāvana dāsa Ṭhākura has described all these incidents elaborately. I have only presented the specific incidents he has not described.





TEXT 110





caitanya-gosāñira līlā--amṛtera dhāra



sarvendriya tṛpta haya śravaṇe yāhāra



SYNONYMS



*caitanya-gosāñira līlā*-the pastimes of Lord Caitanya Mahāprabhu; *amṛtera dhāra*-drops of nectar; *sarva-indriya*-all senses; *tṛpta*-satisfied; *haya*-become; *śravaṇe*-by hearing; *yāhāra*-of them all.



TRANSLATION



The nectarean drops of Śrī Caitanya Mahāprabhu's pastimes can satisfy the senses of everyone who hears them.





TEXT 111





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Ādi-līlā*, Sixteenth Chapter, describing the pastimes of the Lord in His childhood and youth.





Chapter 17



The Pastimes of Lord Caitanya Mahāprabhu in His Youth



This Seventeenth Chapter, as summarized by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya, describes Lord Caitanya Mahāprabhu's pastimes from His sixteenth year until the time He accepted the renounced order of life. Śrīla Vṛndāvana dāsa Ṭhākura has already vividly described these pastimes in the *Caitanya-bhāgavata*. Therefore Kṛṣṇa dāsa Kavirāja Gosvāmī describes them only briefly. Vivid descriptions of some portions of His pastimes are seen in this chapter, however, because Vṛndāvana dāsa Ṭhākura has not elaborately described them.



In this chapter we shall find descriptions of the mango distribution festival and Lord Caitanya's discourses with Chand Kazi. Finally, the chapter shows that the same son of mother Yaśodā, Lord Kṛṣṇa, tasted four transcendental mellows of devotional service in His form of Śacīnandana, the son of mother Śacī. To understand Śrīmatī Rādhārāṇī's ecstatic love for Him, Lord Śrī Kṛṣṇa assumed the form of Lord Caitanya Mahāprabhu. The attitude of Śrīmatī Rādhārāṇī is considered the superexcellent devotional mentality. As Caitanya Mahāprabhu, Kṛṣṇa Himself assumed the position of Śrīmatī Rādhārāṇī to taste Her ecstatic situation. No one else could do this.



When Śrī Kṛṣṇa assumed the form of the four-armed Nārāyaṇa, the gopīs showed their respect, but they were not very much interested in Him. In the ecstatic love of the gopīs, all worshipable forms but Kṛṣṇa are rejected. Among all the gopīs, Śrīmatī Rādhārāṇī has the highest ecstatic love. When Kṛṣṇa in His form of Nārāyaṇa saw Rādhārāṇī, He could not keep His position as Nārāyaṇa, and again He assumed the form of Kṛṣṇa.



The King of Vrajabhūmi is Nanda Mahārāja, and the same person in Navadvīpa is Jagannātha Miśra, the father of Caitanya Mahāprabhu. Similarly, mother Yaśodā is the Queen of Vrajabhūmi, and in the pastimes of Lord Caitanya she is Śacīmātā. Therefore the son of Śacī is the son of Yaśodā. Śrī Nityānanda occupies an ecstatic position of parental love in servitude and fraternal attraction. Śrī Advaita Prabhu exhibits the ecstasy of both fraternity and servitude. All the Lord's other associates, situated in their original love, engage in the service of Lord Caitanya Mahāprabhu.



The same Absolute Truth who enjoys as Kṛṣṇa, Śyāmasundara, who plays His flute and dances with the gopīs, sometimes takes birth in a brāhmaṇa family and plays the part of Śrī Caitanya Mahāprabhu, accepting the renounced order of life. It appears contradictory that the same Kṛṣṇa accepted the ecstasy of the gopīs, and of course this is very difficult for an ordinary person to understand. But if we accept the inconceivable energy of the Supreme Personality of Godhead, we can understand that everything is possible. There is no need of mundane arguments in this connection because mundane arguments are meaningless in regard to inconceivable potency.



In the end of this Seventeenth Chapter Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, following in the footsteps of Śrīla Vyāsadeva, has analyzed all the *Ādi-līlā* pastimes separately.





TEXT 1





vande svairādbhutehaṁ taṁ



caitanyaṁ yat-prasādataḥ



yavanāḥ sumanāyante



kṛṣṇa-nāma-prajalpakāḥ



SYNONYMS



*vande*-let me offer my obeisances; *svaira*-completely independent; *adbhuta*-and uncommon; *īham*-whose activities; *tam*-unto Him; *caitanyam*-Śrī Caitanya Mahāprabhu; *yat*-of whom; *prasādataḥ*-by the mercy; *yavanāḥ*-even the unclean; *sumanāyante*-are transformed into gentlemen; *kṛṣṇa-nāma*-of the holy name of Lord Kṛṣṇa; *prajalpakāḥ*-taking to the chanting.



TRANSLATION



Let me offer my respectful obeisances to Śrī Caitanya Mahāprabhu, by whose mercy even unclean yavanas become perfectly well-bred gentlemen by chanting the holy name of the Lord. Such is the power of Lord Śrī Caitanya Mahāprabhu.



PURPORT



There is a persistent misunderstanding between caste brāhmaṇas and advanced Vaiṣṇavas, or gosvāmīs, because caste brāhmaṇas, or smārtas, are of the opinion that one cannot become a brāhmaṇa unless he changes his body. As we have discussed several times, it is to be understood that by the supremely powerful potency of the Lord, as described by Kṛṣṇadāsa Kavirāja Gosvāmī, everything is possible. Caitanya Mahāprabhu is as fully independent as Kṛṣṇa. Therefore no one can interfere with His activities. If He wants, by His mercy He can convert even a yavana, an unclean follower of non-Vedic principles, into a perfectly well-behaved gentleman. This is actually happening in our propagation of the Kṛṣṇa consciousness movement. The members of the present Kṛṣṇa consciousness movement were not born in India, nor do they belong to the Vedic culture, but within the short time of four or five years they have become such wonderful devotees, simply by chanting the Hare Kṛṣṇa mantra, that even in India they are well received as perfectly well-behaved Vaiṣṇavas wherever they go.





Although less intelligent men cannot understand it, this is the special power of Lord Caitanya Mahāprabhu. Actually, the body of a Kṛṣṇa conscious person changes in many ways. Even in the United States, when our devotees chant on the street, American ladies and gentlemen inquire from them whether they are actually Americans because no one could expect Americans to become such nice devotees all of a sudden. Even Christian priests are greatly surprised that all these boys from Jewish and Christian families have joined this Kṛṣṇa consciousness movement; before joining, they never regarded any principles of religion seriously, but now they have become sincere devotees of the Lord. Everywhere people express this astonishment, and we take great pride in the transcendental behavior of our students. Such wonders are possible, however, only by the mercy of Śrī Caitanya Mahāprabhu. They are not ordinary or mundane.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaitacandra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Lord Nityānanda Prabhu; *jaya advaita-candra*-all glories to Advaita Ācārya; *jaya gaura-bhakta-vṛnda*-all glories to the devotees of Lord Caitanya.



TRANSLATION



All glories to Lord Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to the devotees of Lord Caitanya!





TEXT 3





kaiśora-līlāra sūtra karila gaṇana



yauvana-līlāra sūtra kari anukrama



SYNONYMS



*kaiśora-līlāra*-of the activities before His youth; *sūtra*-synopsis; *karila*-I have done; *gaṇana*-an enumeration; *yauvana-līlāra*-of the pastimes of youth; *sūtra*-synopsis; *kari*-I enumerate; *anukrama*-in chronological order.



TRANSLATION



I have already given a synopsis of the kaiśora-līlā of Śrī Caitanya Mahāprabhu. Now let me enumerate His youthful pastimes in chronological order.





TEXT 4





vidyā-saundarya-sad-veśa-



sambhoga-nṛtya-kīrtanaiḥ



prema-nāma-pradānaiś ca



gauro dīvyati yauvane



SYNONYMS



*vidyā*-education; *saundarya*-beauty; *sat*-veśa-nice dress; *sambhoga*-enjoyment; *nṛtya*-dancing; *kīrtanaiḥ*-by chanting; *prema-nāma*-the holy name of the Lord, which induces one to become a devotee; *pradānaiḥ*-by distributing; *ca*-and; *gauraḥ*-Lord Śrī Gaurasundara; *dīvyati*-illuminated; *yauvane*-in His youth.



TRANSLATION



Exhibiting His scholarship, beauty and fine dress, Lord Caitanya danced, as He chanted and distributed the holy name of the Lord to awaken dormant love of Kṛṣṇa. Thus Lord Śrī Gaurasundara shone in His youthful pastimes.





TEXT 5





yauvana-praveśe aṅgera aṅga vibhūṣaṇa



divya vastra, divya veśa, mālya-candana



SYNONYMS



*yauvana*-praveśe-on the entrance of His youth; *aṅgera*-of the body; *aṅga*-limbs; *vibhūṣaṇa*-ornaments; *divya*-transcendental; *vastra*-garments; *divya*-transcendental; *veśa*-dress; *mālya*-garland; candana-(smeared with) sandalwood pulp.



TRANSLATION



As He entered His youth, the Lord decorated Himself with ornaments, dressed Himself in fine cloth, garlanded Himself with flowers and smeared Himself with sandalwood.





TEXT 6





vidyāra auddhatye kāhoṅ nā kare gaṇana



sakala paṇḍita jini' kare adhyāpana



SYNONYMS



*vidyāra auddhatye*-because of pride in education; *kāhoṅ*-anyone; *nā*-does not; *kare*-do; *gaṇana*-care; *sakala*-all; *paṇḍita*-learned scholars; *jini'*-conquering; *kare*-does; *adhyāpana*-studies.



TRANSLATION



By dint of pride in His education, Śrī Caitanya Mahāprabhu, not caring for anyone else, defeated all kinds of learned scholars while executing His studies.





TEXT 7





vāyu-vyādhi-cchale kaila prema parakāśa



bhakta-gaṇa lañā kaila vividha vilāsa



SYNONYMS



*vāyu*-vyādhi-disease caused by disturbance of the air in the body; *chale*-on the plea of; *kaila*-made; *prema*-love of Godhead; *parakāśa*-manifestation; *bhakta-gaṇa*-the devotees; *lañā*-taking with Him; *kaila*-did; *vividha*-varieties of; *vilāsa*-pastimes.



TRANSLATION



In His youth, the Lord exhibited His ecstatic love of Kṛṣṇa on the plea of disturbances of the bodily airs. Accompanied by His confidential devotees, He enjoyed various pastimes in this way.



PURPORT



According to Āyur-vedic treatment, the entire physiological system is conducted by three elements, namely, vāyu, pitta and kapha (air, bile and mucus). Secretions within the body transform into other secretions like blood, urine and stool, but if there are disturbances in the metabolism, the secretions turn into kapha (mucus) by the influence of the air within the body. According to the Ayur-vedic system, when the secretion of bile and formation of mucus disturb the air circulating within the body, fifty-nine varieties of disease may occur. One of such diseases is craziness.





On the plea of disturbance of the bodily air and metabolism, Śrī Caitanya Mahāprabhu acted as if crazy. Thus in His school He began to explain the grammar of verbs through Kṛṣṇa consciousness. Explaining everything in grammar in relationship to Kṛṣṇa, the Lord induced His students to refrain from worldly education, for it is better to become Kṛṣṇa conscious and in this way attain the highest perfectional platform of education. On these grounds, Śrī Jīva Gosvāmī later compiled the grammar entitled Hari-nāmāmṛta-vyākaraṇa. People in general consider such explanations crazy. Therefore the Lord's purpose in His attitude of craziness was to explain that there is nothing within our experience but Kṛṣṇa consciousness, for everything may be dovetailed with Kṛṣṇa consciousness. These pastimes of Lord Caitanya Mahāprabhu have been very vividly described in the *Caitanya-bhāgavata*, Madhya-khaṇḍa, Chapter One.





TEXT 8





tabeta karilā prabhu gayāte gamana



īśvara-purīra saṅge tathāi milana



SYNONYMS



*tabeta*-thereafter; *karilā*-did; *prabhu*-Lord Caitanya Mahāprabhu; *gayāte*-to Gayā; *gamana*-travel; *īśvara*-purīra saṅge-with Īśvara Purī; *tathāi*-there; *milana*-meeting.



TRANSLATION



Thereafter the Lord went to Gayā. There He met Śrīla Īśvara Purī.



PURPORT



Śrī Caitanya Mahāprabhu went to Gayā to offer respectful oblations to His forefathers. This process is called piṇḍa-dāna. In Vedic society, after the death of a relative, especially one's father or mother, one must go to Gayā and there offer oblations to the lotus feet of Lord Viṣṇu. Therefore hundreds and thousands of men gather in Gayā daily to offer such oblations, or śrāddha. Following this principle, Lord Caitanya Mahāprabhu also went there to offer piṇḍa to His dead father. Fortunately He met Īśvara Purī there.





TEXT 9





dīkṣā-anantare haila, premera prakāśa



deśe āgamana punaḥ premera vilāsa



SYNONYMS



*dīkṣā*-initiation; *anantare*-immediately after; *haila*-became; *premera*-of love of Godhead; *prakāśa*-exhibition; *deśe*-in His home country; *āgamana*-coming back; *punaḥ*-again; *premera*-of love of God; *vilāsa*-enjoyment.



TRANSLATION



In Gayā, Śrī Caitanya Mahāprabhu was initiated by Īśvara Purī, and immediately afterwards He exhibited signs of love of Godhead. He again displayed such symptoms after returning home.



PURPORT



When Śrī Caitanya Mahāprabhu went to Gayā, accompanied by many of His disciples, He became sick on the way. He had such a high fever that He asked His students to bring water that had washed the feet of brāhmaṇas, and when they brought it the Lord drank it and was cured. Therefore everyone should respect the position of a brāhmaṇa, as indicated by Śrī Caitanya Mahāprabhu. Neither the Lord nor His followers displayed any disrespect to brāhmaṇas.





The followers of the Lord must be prepared to offer brāhmaṇas all due respect. But preachers of Lord Caitanya's cult object if someone presents himself as a brāhmaṇa without having the necessary qualifications. The followers of Lord Caitanya cannot blindly accept that everyone born in a brāhmaṇa family is a brāhmaṇa. Therefore one should not indiscriminately follow the Lord's example of showing respect to brāhmaṇas by drinking water that has washed their feet. Gradually the brāhmaṇa families have become degraded because of the contamination of Kali-yuga. Thus they misguide people by exploiting their sentiments.





TEXT 10





śacīke prema-dāna, tabe advaita-milana



advaita pāila viśvarūpa-daraśana



SYNONYMS



*śacīke*-unto mother Śacīdevī; *prema*-dāna-giving love of Godhead; *tabe*-thereafter; *advaita*-with Advaita Ācārya; *milana*-meeting; *advaita*-Advaita Ācārya; *pāila*-received; *viśva-rūpa*-of the universal form of the Lord; *daraśana*-vision.



TRANSLATION



Thereafter the Lord delivered love of Kṛṣṇa to His mother, Śacīdevī, nullifying her offense at the feet of Advaita Ācārya. Thus there was a meeting with Advaita Ācārya, who later had a vision of the Lord's universal form.



PURPORT



One day Śrī Caitanya Mahāprabhu was sitting on the throne of Viṣṇu in the house of Śrīvāsa Prabhu, and in a mood of His own He said, "My mother has offended the lotus feet of Advaita Ācārya. Unless she nullifies this offense at the lotus feet of a Vaiṣṇava, it will not be possible for her to achieve love of Kṛṣṇa." Hearing this, all the devotees went to bring Advaita Ācārya there. While coming to see the Lord, Advaita Ācārya was glorifying the characteristics of mother Śacīdevī, and thus upon arriving He fell down on the ground in ecstasy. Then, under the instruction of Lord Caitanya, Śacīdevī took advantage of this situation to touch Advaita Ācārya's lotus feet. Śrī Caitanya Mahāprabhu was very much pleased by His mother's action, and He said, "Now My mother's offense at the lotus feet of Advaita Ācārya has been rectified, and she may have love of Kṛṣṇa without difficulty." By this example Lord Caitanya taught everyone that although one may be very much advanced in Kṛṣṇa consciousness, if one offends the lotus feet of a Vaiṣṇava his advancement will not bear fruit. We should therefore be very much conscious not to offend a Vaiṣṇava. *Caitanya-caritāmṛta* has described such an offense as follows:





yadi vaiṣṇava-aparādha uṭhe hātī mātā

upāḍe vā chiṇḍe, tāra śukhi' yāya pātā



(Cc. Madhya 19.156)





As a mad elephant may trample all the plants in a garden, so by committing one offense at the lotus feet of a Vaiṣṇava one may spoil all the devotional service he has accumulated in his life.





After this incident, one day Advaita Ācārya Prabhu requested Caitanya Mahāprabhu to display the universal form He had very kindly shown Arjuna. Lord Caitanya agreed to this proposal, and Advaita Prabhu was fortunate enough to see the universal form of the Lord.





TEXT 11





prabhura abhiṣeka tabe karila śrīvāsa



khāṭe vasi' prabhu kailā aiśvarya prakāśa



SYNONYMS



*prabhura*-of the Lord; *abhiṣeka*-worship; *tabe*-after that; *karila*-did; *śrīvāsa*-of the name Śrīvāsa; *khāṭe*-on the cot; *vasi'*-sitting; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kailā*-did; *aiśvarya*-opulence; *prakāśa*-manifestation.



TRANSLATION



Śrīvāsa Ṭhākura then worshiped Lord Caitanya Mahāprabhu by the process of abhiṣeka. Sitting on a cot, the Lord exhibited transcendental opulence.



PURPORT



Abhiṣeka is a special function for the installation of the Deity. In this ceremony the Deity is bathed with milk and water and then worshiped and given a change of dress. This abhiṣeka function was especially observed at the house of Śrīvāsa. All the devotees, according to their means, worshiped the Lord with all kinds of paraphernalia, and the Lord gave benedictions to each devotee according to his desire.





TEXT 12





tabe nityānanda-svarūpera āgamana



prabhuke miliyā pāila ṣaḍ-bhuja-darśana



SYNONYMS



*tabe*-thereafter; *nityānanda-svarūpera*-of the Personality of Godhead Nityānanda; *āgamana*-appearance; *prabhuke*-Lord Caitanya Mahāprabhu; *miliyā*-meeting; *pāila*-obtained; *ṣaṭ-bhuja-darśana*-a vision of the six-armed Śrī Caitanya Mahāprabhu.



TRANSLATION



After this function at the house of Śrīvāsa Ṭhākura, Nityānanda Prabhu appeared, and when He met with Lord Caitanya He got the opportunity to see Him in His six-armed form.



PURPORT



The form of Ṣaḍ-bhuja, the six-armed Lord Gaurasundara, is a representation of three incarnations. The form of Śrī Rāmacandra is symbolized by a bow and arrow, the form of Lord Śrī Kṛṣṇa is symbolized by a stick and flute like those generally held by a cowherd boy, and Lord Caitanya Mahāprabhu is symbolized by a sannyāsa-daṇḍa and kamaṇḍalu, or waterpot.





Śrīla Nityānanda Prabhu was born in the village of Ekacakra in the district of Birbhum as the son of Padmāvatī and Hāḍāi Paṇḍita. In His childhood He played like Balarāma. When He was growing up, a sannyāsī came to the house of Hāḍāi Paṇḍita, begging to have the paṇḍita's son as his brahmacārī assistant. Hāḍāi Paṇḍita immediately agreed and delivered his son to him, although the separation was greatly shocking, so much so that Hāḍāi lost his life after the separation. Nityānanda Prabhu traveled on many pilgrimages with the sannyāsī. It is said that for many days He lived at Mathurā with him, and at that time He heard about Lord Caitanya Mahāprabhu's pastimes in Navadvīpa. Therefore He came down to Bengal to see the Lord. When Lord Nityānanda came to Navadvīpa, He was a guest at the house of Nandana Ācārya. Understanding that Nityānanda Prabhu had arrived, Lord Caitanya sent His devotees to Him, and thus there was a meeting between Śrī Caitanya Mahāprabhu and Nityānanda Prabhu.





TEXT 13





prathame ṣaḍ-bhuja tāṅre dekhāila īśvara



śaṅkha-cakra-gadā-padma-śārṅga-veṇu-dhara



SYNONYMS



*prathame*-at first; *ṣaṭ*-bhuja-six-armed; *tāṅre*-unto Him; *dekhāila*-showed; *īśvara*-the Lord; *śaṅkha*-conchshell; *cakra*-disc; *gadā*-club; *padma*-lotus flower; *śārṅga*-bow; *veṇu*-flute; *dhara*-carrying.



TRANSLATION



One day Lord Caitanya Mahāprabhu exhibited to Lord Nityānanda Prabhu a six-armed form bearing a conchshell, disc, club, lotus flower, bow and flute.





TEXT 14





tabe catur-bhuja hailā, tina aṅga vakra



dui haste veṇu bājāya, duye śaṅkha-cakra



SYNONYMS



*tabe*-thereafter; *catuḥ*-bhuja-four-armed; *hailā*-became; *tina*-three; *aṅga*-body; *vakra*-curved; *dui haste*-in two hands; *veṇu bājāya*-blowing the flute; *duye*-in two (hands); *śaṅkha*-cakra-conchshell and disc.



TRANSLATION



Thereafter the Lord showed Him His four-armed form, standing in a three-curved posture. With two hands He played upon a flute, and in the other two He carried a conchshell and disc.





TEXT 15





tabe ta' dvi-bhuja kevala vaṁśī-vadana



śyāma-aṅga pīta-vastra vrajendra-nandana



SYNONYMS



*tabe*-thereafter; *ta'*-certainly; *dvi*-bhuja-two-handed; *kevala*-only; *vaṁśī*-flute; *vadana*-on the mouth; *śyāma*-bluish; *aṅga*-body; *pīta*-vastra-yellow dress; *vrajendra-nandana*-the son of Nanda Mahārāja.



TRANSLATION



Finally the Lord showed Nityānanda Prabhu His two-armed form of Kṛṣṇa, the son of Mahārāja Nanda, simply playing on His flute, His bluish body dressed in yellow garments.



PURPORT



Śrī *Caitanya-maṅgala* vividly elaborates upon this description.





TEXT 16





tabe nityānanda-gosāñira vyāsa-pūjana



nityānandāveśe kaila muṣala dhāraṇa



SYNONYMS



*tabe*-thereafter; *nityānanda*-of the name Nityānanda; *gosāñira*-of the Lord; *vyāsa*-pūjana-worshiping Vyāsadeva or the spiritual master; *nityānanda-āveśe*-in the ecstasy of becoming Nityānanda; *kaila*-did; *muṣala dhāraṇa*-carrying a plowlike weapon called a muṣala.



TRANSLATION



Nityānanda Prabhu then arranged to offer Vyāsa-pūjā, or worship of the spiritual master, to Lord Śrī Gaurasundara. But Lord Caitanya carried the plowlike weapon called muṣala in the ecstasy of being Nityānanda Prabhu.



PURPORT



By the order of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu arranged for Vyāsa-pūjā of the Lord on the night of the full moon. He arranged for the Vyāsa-pūjā, or guru-pūjā, through the agency of Vyāsadeva. Since Vyāsadeva is the original guru (spiritual master) of all who follow the Vedic principles, worship of the spiritual master is called Vyāsa-pūjā. Nityānanda Prabhu arranged for the Vyāsa-pūjā, and saṅkīrtana was going on, but when He tried to put a garland on the shoulder of Śrī Caitanya Mahāprabhu, He saw Himself in Lord Caitanya. There is no difference between the spiritual positions of Lord Caitanya Mahāprabhu and Nityānanda Prabhu, or Kṛṣṇa and Balarāma. All of Them are but different manifestations of the Supreme Personality of Godhead. During this special ceremony, all the devotees of Lord Caitanya Mahāprabhu could understand that there is no difference between Lord Caitanya and Nityānanda Prabhu.





TEXT 17





tabe śacī dekhila, rāma-kṛṣṇa--dui bhāi



tabe nistārila prabhu jagāi-mādhāi



SYNONYMS



*tabe*-thereafter; *śacī*-mother Śacīdevī; *dekhila*-saw; *rāma-kṛṣṇa*-Lord Kṛṣṇa and Lord Balarāma; *dui bhāi*-two brothers; *tabe*-thereafter; *nistārila*-delivered; *prabhu*-the Lord; *jagāi-mādhāi*-the two brothers Jagāi and Mādhāi.



TRANSLATION



Thereafter mother Śacīdevī saw the brothers Kṛṣṇa and Balarāma in Their manifestation of Lord Caitanya and Nityānanda. Then the Lord delivered the two brothers Jagāi and Mādhāi.



PURPORT



One night Śacīdevī dreamt that the Deities in her house, Kṛṣṇa and Balarāma, had taken the forms of Caitanya and Nityānanda and were fighting one another, as children do, to eat the naivedya, or offering to the Deities. On the next day, by the will of Lord Caitanya, Śacīdevī invited Nityānanda to take prasāda at her house. Thus Viśvambhara (Lord Caitanya) and Nityānanda were eating together, and Śacīdevī realized that They were none other than Kṛṣṇa and Balarāma. Seeing this, she fainted.





Jagāi and Mādhāi were two brothers born in Navadvīpa in a respectable brāhmaṇa family who later became addicted to all kinds of sinful activities. By the order of Lord Caitanya, both Nityānanda Prabhu and Haridāsa Ṭhākura used to preach the cult of Kṛṣṇa consciousness door to door. In the course of such preaching they found Jagāi and Mādhāi, two maddened drunken brothers, who, upon seeing them, began to chase them. On the next day, Mādhāi struck Nityānanda Prabhu on the head with a piece of earthen pot, thus drawing blood. When Śrī Caitanya Mahāprabhu heard of this, He immediately came to the spot, ready to punish both brothers, but when the all-merciful Lord Gaurāṅga saw Jagāi's repentant behavior, He immediately embraced him. By seeing the Supreme Personality of Godhead face to face and embracing Him, both the sinful brothers were at once cleansed. Thus they received initiation into the chanting of the Hare Kṛṣṇa mahā-mantra from the Lord and were delivered.





TEXT 18





tabe sapta-prahara chilā prabhu bhāvāveśe



yathā tathā bhakta-gaṇa dekhila viśeṣe



SYNONYMS



*tabe*-thereafter; *sapta-prahara-twenty*-one hours; *chilā*-remained; *prabhu*-the Lord; *bhāva-āveśe*-in ecstasy; *yathā*-anywhere; *tathā*-everywhere; *bhakta-gaṇa*-the devotees; *dekhila*-saw; *viśeṣe*-specifically.



TRANSLATION



After this incident, the Lord remained in an ecstatic position for twenty-one hours, and all the devotees saw His specific pastimes.



PURPORT



In the Deity's room there must be a bed for the Deity behind the Deity's throne. (This system should immediately be introduced in all our centers. It does not matter whether the bed is big or small; it should be of a size the Deity room can conveniently accommodate, but there must be at least a small bed.) One day in the house of Śrīvāsa Ṭhākura, Lord Caitanya Mahāprabhu sat down on the bed of Viṣṇu, and all the devotees worshiped Him with the Vedic mantras of the Puruṣa-sūkta, beginning with sahasra-śīrṣā puruṣaḥ sahasrākṣaḥ sahasra-pāt. This veda-stuti should also be introduced, if possible, for installations of Deities. While bathing the Deity, all the priests and devotees must chant this Puruṣa-sūkta and offer the appropriate paraphernalia for worshiping the Deity, such as flowers, fruits, incense, ārati paraphernalia, naivedya, vastra and ornaments. All the devotees worshiped Lord Caitanya Mahāprabhu in this way, and the Lord remained in ecstasy for seven praharas, or twenty-one hours. He took this opportunity to show the devotees that He is the original Supreme Personality of Godhead, Kṛṣṇa, who is the source of all other incarnations, as confirmed in the *Bhagavad-gītā* (10.8): ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate. All the different forms of the Supreme Personality of Godhead, or viṣṇu-tattva, emanate from the body of Lord Kṛṣṇa. Lord Caitanya Mahāprabhu exposed all the private desires of the devotees, and thus all of them became fully confident that Lord Caitanya is the Supreme Personality of Godhead.





Some devotees call this exhibition of ecstasy by the Lord sāta-prahariyā bhāva, or "the ecstasy of twenty-one hours," and others call it mahābhāva-prakāśa or mahā-prakāśa. There are other descriptions of this sāta-prahariyā bhāva in the Caitanya-bhāvagata, Chapter Nine, which mentions that Śrī Caitanya Mahāprabhu blessed a maidservant named Duḥkhī with the name Sukhī. He called for Kholāvecā Śrīdhara, and showed him His mahā-prakāśa. Then He called for Murāri Gupta and showed him His feature as Lord Rāmacandra. He offered His blessings to Haridāsa Ṭhākura, and at this time He also asked Advaita Prabhu to explain the *Bhagavad-gītā* as it is (gītāra satya-pāṭha) and showed special favor to Mukunda.





TEXT 19





varāha-āveśa hailā murāri-bhavane



tāṅra skandhe caḍi' prabhu nācilā aṅgane



SYNONYMS



*varāha-āveśa*-the ecstasy of becoming Varāhadeva; *hailā*-became; *murāri-bhavane*-in the house of Murāri Gupta; *tāṅra skandhe*-on the shoulders of Murāri Gupta; *caḍi'*-riding; *prabhu*-the Lord; *nācilā*-danced; *aṅgane*-in the yard.



TRANSLATION



One day Śrī Caitanya Mahāprabhu felt the ecstasy of the boar incarnation and got up on the shoulders of Murāri Gupta. Thus they both danced in Murāri Gupta's courtyard.



PURPORT



One day Caitanya Mahāprabhu began to cry out, "Śūkara! Śūkara!" Thus crying out for the boar incarnation of the Lord, He assumed His form as the boar incarnation and got up on the shoulders of Murāri Gupta. He carried a small gāḍu, a small waterpot with a nozzle, and thus He symbolically picked up the earth from the depths of the ocean, for this is the pastime of Lord Varāha.





TEXT 20





tabe śuklāmbarera kaila taṇḍula-bhakṣaṇa



'harer nāma' ślokera kaila artha vivaraṇa



SYNONYMS



*tabe*-thereafter; *śuklāmbarera*-of Śuklāmbara Brahmacārī; *kaila*-did; *taṇḍula*-raw rice; *bhakṣaṇa*-eating; *harer nāma ślokera*-of the verse celebrated as such; *kaila*-did; *artha*-of the meaning; *vivaraṇa*-explanation.



TRANSLATION



After this incident the Lord ate raw rice given by Śuklāmbara Brahmacārī and explained very elaborately the import of the "harer nāma" śloka mentioned in the Bṛhan-nāradīya Purāṇa.



PURPORT



Śuklāmbara Brahmacārī resided in Navadvīpa on the bank of the Ganges. When Śrī Caitanya Mahāprabhu was dancing in ecstasy, he approached the Lord with a begging bag containing rice. The Lord was so pleased with His devotee that immediately He snatched the bag and began to eat the raw rice. No one forbade Him, and thus He finished the entire supply of rice.





TEXT 21





harer nāma harer nāma



harer nāmaiva kevalam



kalau nāsty eva nāsty eva



nāsty eva gatir anyathā



SYNONYMS



*hareḥ nāma*-the holy name of the Lord; *hareḥ nāma*-the holy name of the Lord; *hareḥ nāma*-the holy name of the Lord; *eva*-certainly; *kevalam*-only; *kalau*-in the Age of Kali; *na asti*-there is none; *eva*-certainly; *na asti*-there is none; *eva*-certainly; *na asti*-there is none; *eva*-certainly; *gatiḥ*-destination; *anyathā*-otherwise.



TRANSLATION



" 'In this Age of Kali there is no other means, no other means, no other means for self-realization than chanting the holy name, chanting the holy name, chanting the holy name of Lord Hari.'





TEXT 22





kali-kāle nāma-rūpe kṛṣṇa-avatāra



nāma haite haya sarva-jagat-nistāra



SYNONYMS



*kali-kāle*-in this Age of Kali; *nāma-rūpe*-in the form of the holy name; *kṛṣṇa*-Lord Kṛṣṇa; *avatāra*-incarnation; *nāma*-holy name; *haite*-from; *haya*-becomes; *sarva*-all; *jagat*-of the world; *nistāra*-deliverance.



TRANSLATION



"In this Age of Kali, the holy name of the Lord, the Hare Kṛṣṇa mahā-mantra, is the incarnation of Lord Kṛṣṇa. Simply by chanting the holy name, one associates with the Lord directly. Anyone who does this is certainly delivered.





TEXT 23





dārḍhya lāgi' 'harer nāma'-ukti tina-vāra



jaḍa loka bujhāite punaḥ 'eva'-kāra



SYNONYMS



*dārḍhya lāgi'*-in the matter of emphasizing; *harer nāma*-of the holy name of Lord Hari; *ukti*-there is utterance; *tina*-vāra-three times; *jaḍa loka*-ordinary common people; *bujhāite*-just to make them understand; *punaḥ*-again; *eva-kāra*-the word eva, or "certainly."



TRANSLATION



"This verse repeats the word 'eva' ['certainly'] three times for emphasis, and it also three times repeats 'harer nāma' ['the holy name of the Lord'], just to make common people understand.



PURPORT



To emphasize something to an ordinary person, one may repeat it three times, just as one might say, "You must do this! You must do this! You must do this!" Thus the Bṛhan-nāradīya Purāṇa repeatedly emphasizes the chanting of the holy name so that people may take it seriously and thus free themselves from the clutches of māyā. It is our practical experience in the Kṛṣṇa consciousness movement all over the world that many millions of people are factually coming to the spiritual stage of life simply by chanting the Hare Kṛṣṇa mahā-mantra regularly, according to the prescribed principles. Therefore our request to all our students is that they daily chant at least sixteen rounds of this harer nāma mahā-mantra offenselessly, following the regulative principles. Thus their success will be assured without a doubt.





TEXT 24





'kevala'-śabde punarapi niścaya-karaṇa



jñāna-yoga-tapa-karma-ādi nivāraṇa



SYNONYMS



*'kevala'-śabde*-by the word kevala, or "only"; *punarapi*-again; *niścaya*-karaṇa-final decision; *jñāna*-cultivation of knowledge; *yoga*-practice of the mystic yoga system; *tapa*-austerity; *karma*-fruitive activities; *ādi*-and so on; *nivāraṇa*-prohibition.



TRANSLATION



"The use of the word 'kevala' ['only'] prohibits all other processes, such as cultivation of knowledge, practice of mystic yoga, and performance of austerities and fruitive activities.



PURPORT



Our Kṛṣṇa consciousness movement stresses the chanting of the Hare Kṛṣṇa mantra only, whereas those who do not know the secret of success for this Age of Kali unnecessarily indulge in the cultivation of knowledge, the practice of mystic yoga or the performance of fruitive activities or useless austerities. They are simply wasting their time and misleading their followers. When we point this out very plainly to an audience, members of opposing groups become angry at us. But according to the injunctions of the śāstras, we cannot make compromises with these so-called jñānīs, yogīs, karmīs and tapasvīs. When they say they are as good as we are, we must say that only we are good and that they are not good. This is not our obstinacy; it is the injunction of the śāstras. We must not deviate from the injunctions of the śāstras. This is confirmed in the next verse of *Caitanya-caritāmṛta*.





TEXT 25





anyathā ye māne, tāra nāhika nistāra



nāhi, nāhi, nāhi--e tina 'eva'-kāra



SYNONYMS



*anyathā*-otherwise; *ye*-anyone who; *māne*-accepts; *tāra*-of him; *nāhika*-there is no; *nistāra*-deliverance; *nāhi nāhi nāhi*-there is nothing else, nothing else, nothing else; *e*-in this; *tina*-three; *eva*-kāra-bearing the meaning of emphasis.



TRANSLATION



"This verse clearly states that anyone who accepts any other path cannot be delivered. This is the reason for the triple repetition 'nothing else, nothing else, nothing else,' which emphasizes the real process of self-realization.





TEXT 26





tṛṇa haite nīca hañā sadā labe nāma



āpani nirabhimānī, anye dibe māna



SYNONYMS



*tṛṇa*-grass; *haite*-than; *nīca*-lower; *hañā*-becoming; *sadā*-always; *labe*-chant; *nāma*-the holy name; *āpani*-personally; *nirabhimānī*-without honor; *anye*-unto others; *dibe*-you should give; *māna*-all respect.



TRANSLATION



"To chant the holy name always, one should be humbler than the grass in the street and devoid of all desire for personal honor, but one should offer others all respectful obeisances.





TEXT 27





taru-sama sahiṣṇutā vaiṣṇava karibe



bhartsana-tāḍane kāke kichu nā balibe



SYNONYMS



*taru*-sama-like a tree; *sahiṣṇutā*-forbearance; *vaiṣṇava*-devotee; *karibe*-should practice; *bhartsana*-rebuking; *tāḍane*-chastising; *kāke*-unto anyone; *kichu*-something; *nā*-not; *balibe*-will utter.



TRANSLATION



"A devotee engaged in chanting the holy name of the Lord should practice forbearance like that of a tree. Even if rebuked or chastised, he should not say anything to others to retaliate.





TEXT 28





kāṭileha taru yena kichu nā bolaya



śukāiyā mare, tabu jala nā māgaya



SYNONYMS



*kāṭileha*-even being cut; *taru*-the tree; *yena*-as; *kichu*-something; *nā*-not; *bolaya*-says; *śukāiyā*-drying up; *mare*-dies; *tabu*-still; *jala*-water; *nā*-does not; *māgaya*-ask for.



TRANSLATION



"For even if one cuts a tree, it never protests, and even if it is drying up and dying it does not ask anyone for water.



PURPORT



This practice of forbearance (tṛṇād api sunīcena) is very difficult, but when one actually engages in chanting the Hare Kṛṣṇa mantra, the quality of forbearance automatically develops. A person advanced in spiritual consciousness through the chanting of the Hare Kṛṣṇa mantra need not practice to develop it separately, for a devotee develops all good qualities simply by chanting the Hare Kṛṣṇa mantra regularly.





TEXT 29





ei-mata vaiṣṇava kāre kichu nā māgiba



ayācita-vṛtti, kiṁvā śāka-phala khāiba



SYNONYMS



*ei-mata*-in this way; *vaiṣṇava*-a devotee; *kāre*-from anyone; *kichu*-anything; *nā*-not; *māgiba*-shall ask for; *ayācita-vṛtti*-the profession of not asking for anything; *kiṁvā*-or; *śāka*-vegetables; *phala*-fruits; *khāiba*-shall eat.



TRANSLATION



"Thus a Vaiṣṇava should not ask anything from anyone else. If someone gives him something without being asked, he should accept it, but if nothing comes, a Vaiṣṇava should be satisfied to eat whatever vegetables and fruits are easily available.





TEXT 30





sadā nāma la-iba, yathā-lābhete santoṣa



eita ācāra kare bhakti-dharma-poṣa



SYNONYMS



*sadā*-always; *nāma*-the holy name; *la-iba*-one should chant; *yathā*-inasmuch as; *lābhete*-gains; *santoṣa*-satisfaction; *eita*-this; *ācāra*-behavior; *kare*-does; *bhakti-dharma*-of devotional service; *poṣa*-maintenance.



TRANSLATION



"One should strictly follow the principle of always chanting the holy name, and one should be satisfied with whatever he gets easily. Such devotional behavior solidly maintains one's devotional service.





TEXT 31





tṛṇād api su-nīcena



taror iva sahiṣṇunā



amāninā māna-dena



kīrtanīyaḥ sadā hariḥ



SYNONYMS



*tṛṇāt api*-than downtrodden grass; *su-nīcena*-being lower; *taroḥ*-than a tree; *iva*-like; *sahiṣṇunā*-with tolerance; *amāninā*-without being puffed up by false pride; *māna*-dena-giving respect to all; *kīrtanīyaḥ*-to be chanted; *sadā*-always; *hariḥ*-the holy name of the Lord.



TRANSLATION



"One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor yet is always prepared to give all respect to others can very easily always chant the holy name of the Lord."



PURPORT



The grass is specifically mentioned in this verse because everyone tramples upon it yet the grass never protests. This example indicates that a spiritual master or leader should not be proud of his position; being always humbler than an ordinary common man, he should go on preaching the cult of Caitanya Mahāprabhu by chanting the Hare Kṛṣṇa mantra.





TEXT 32





ūrdhva-bāhu kari' kahoṅ, śuna, sarva-loka



nāma-sūtre gāṅthi' para kaṇṭhe ei śloka



SYNONYMS



*ūrdhva*-bāhu-raising my hands; *kari'*-doing so; *kahoṅ*-I declare; *śuna*-please hear; *sarva-loka*-all persons; *nāma*-of the holy name; *sūtre*-on the thread; *gāṅthi*-stringing; *para*-get it; *kaṇṭhe*-on the neck; *ei*-this; *śloka*-verse.



TRANSLATION



Raising my hands, I declare, "Everyone please hear me! String this verse on the thread of the holy name and wear it on your neck for continuous remembrance."



PURPORT



When chanting the Hare Kṛṣṇa mahā-mantra, in the beginning one may commit many offenses, which are called nāmābhāsa and nāma-aparādha. In this stage there is no possibility of achieving perfect love of Kṛṣṇa by chanting the Hare Kṛṣṇa mahā-mantra. Therefore one must chant the Hare Kṛṣṇa mahā-mantra according to the principles of the above verse, tṛṇād api su-nīcena taror iva sahiṣṇunā. One should note in this connection that chanting involves the activities of the upper and lower lips as well as the tongue. All three must be engaged in chanting the Hare Kṛṣṇa mahā-mantra. The words "Hare Kṛṣṇa" should be very distinctly pronounced and heard. Sometimes one mechanically produces a hissing sound instead of chanting with the proper pronunciation with the help of the lips and tongue. Chanting is very simple, but one must practice it seriously. Therefore the author of *Caitanya-caritāmṛta*, Kṛṣṇadāsa Kavirāja Gosvāmī, advises everyone to keep this verse always strung about his neck.





TEXT 33





prabhu-ājñāya kara ei śloka ācaraṇa



avaśya pāibe tabe śrī-kṛṣṇa-caraṇa



SYNONYMS



*prabhu*-of the Lord; *ājñāya*-on the order; *kara*-do; *ei śloka*-of this verse; *ācaraṇa*-practice; *avaśya*-certainly; *pāibe*-he will get; *tabe*-afterwards; *śrī-kṛṣṇa-caraṇa*-the lotus feet of Lord Kṛṣṇa.



TRANSLATION



One must strictly follow the principles given by Lord Caitanya Mahāprabhu in this verse. If one simply follows in the footsteps of Lord Caitanya and the Gosvāmīs, certainly he will achieve the ultimate goal of life, the lotus feet of Śrī Kṛṣṇa.





TEXT 34





tabe prabhu śrīvāsera gṛhe nirantara



rātre saṅkīrtana kaila eka saṁvatsara



SYNONYMS



*tabe*-thereafter; *prabhu*-the Lord, Śrī Caitanya Mahāprabhu; *śrīvāsera*-of Śrīvāsa Ṭhākura; *gṛhe*-in the home; *nirantara*-always; *rātre*-at night; *saṅkīrtana*-congregational chanting of the Hare Kṛṣṇa mahā-mantra; *kaila*-performed; *eka saṁvatsara*-one full year.



TRANSLATION



Śrī Caitanya Mahāprabhu regularly led congregational chanting of the Hare Kṛṣṇa mahā-mantra in the house of Śrīvāsa Ṭhākura every night for one full year.





TEXT 35





kapāṭa diyā kīrtana kare parama āveśe



pāṣaṇḍī hāsite āise, nā pāya praveśe



SYNONYMS



*kapāṭa*-door; *diyā*-closing; *kīrtana*-chanting; *kare*-performed; *parama*-very high; *āveśe*-in an ecstatic condition; *pāṣaṇḍī*-nonbelievers; *hāsite*-to laugh; *āise*-come; *nā*-does not; *pāya*-get; *praveśe*-entrance.



TRANSLATION



This ecstatic chanting was performed with the doors closed so that nonbelievers who came to make fun could not gain entrance.



PURPORT



Chanting of the Hare Kṛṣṇa mahā-mantra is open to everyone, but sometimes nonbelievers come to disturb the ceremony of chanting. It is indicated herein that under such circumstances the temple doors should be closed. Only bona fide chanters should be admitted; others should not. But when there is large-scale congregational chanting of the Hare Kṛṣṇa mahā-mantra, we keep our temples for everyone to join, and by the grace of Lord Caitanya Mahāprabhu this policy has given good results.





TEXT 36





kīrtana śuni' bāhire tārā jvali' puḍi' mare



śrīvāsere duḥkha dite nānā yukti kare



SYNONYMS



*kīrtana śuni'*-after hearing the chanting; *bāhire*-outside; *tārā*-the nonbelievers; *jvali'*-burned; *puḍi'*-to ashes; *mare*-die; *śrīvāsere*-unto Śrīvāsa Ṭhākura; *duḥkha*-troubles; *dite*-to give; *nānā*-various; *yukti*-plans; *kare*-do.



TRANSLATION



Thus the nonbelievers almost burned to ashes and died in envy. To retaliate, they planned various ways to give trouble to Śrīvāsa Ṭhākura.





TEXTS 37-38





eka-dina vipra, nāma--'gopāla cāpāla'



pāṣaṇḍī-pradhāna sei durmukha, vācāla



bhavānī-pūjāra saba sāmagrī lañā



rātre śrīvāsera dvāre sthāna lepāñā



SYNONYMS



*eka-dina*-one day; *vipra*-one brāhmaṇa; *nāma*-named; *gopāla cāpāla*-of the name Gopāla Cāpāla; *pāṣaṇḍī-pradhāna*-the chief of the nonbelievers; *sei*-he; *durmukha*-ferocious, using strong words; *vācāla*-talkative; *bhavānī-pūjāra*-for worshiping the goddess Bhavānī; *saba*-all; *sāmagrī*-ingredients, paraphernalia; *lañā*-taking; *rātre*-at night; *śrīvāsera*-of Śrīvāsa Ṭhākura; *dvāre*-on the door; *sthāna*-the place; *lepāñā*-smearing.



TRANSLATION



One night while kīrtana was going on inside Śrīvāsa Ṭhākura's house, a brāhmaṇa named Gopāla Cāpāla, the chief of the nonbelievers, who was talkative and very rough in his speech, placed all the paraphernalia for worshiping the goddess Durgā outside Śrīvāsa Ṭhākura's door.



PURPORT



This brāhmaṇa, Gopāla Cāpāla, wanted to defame Śrīvāsa Ṭhākura by proving that he was actually a śākta, or a worshiper of Bhavānī, the goddess Durgā, but was externally posing as a Vaiṣṇava. In Bengal there is perpetual competition between the devotees of Goddess Kālī and the devotees of Lord Kṛṣṇa. Generally Bengalis, especially those who are meat-eaters and drunkards, are very much attached to worshiping the goddesses Durgā, Kālī, Śītalā and Caṇḍī. Such devotees, who are known as śāktas, or worshipers of the śakti-tattva, are always envious of Vaiṣṇavas. Since Śrīvāsa Ṭhākura was a well-known and respected Vaiṣṇava in Navadvīpa, Gopāla Cāpāla wanted to reduce his prestige by bringing him down to the platform of the śāktas. Therefore outside Śrīvāsa Ṭhākura's door he placed various paraphernalia for worshiping Bhavānī, the wife of Lord Śiva, such as a red flower, a plantain leaf, a pot of wine, and reddish sandalwood paste. In the morning, when Śrīvāsa Ṭhākura saw all this paraphernalia in front of his door, he called for the respectable gentlemen of the neighborhood and showed them that at night he was worshiping Bhavānī. Very much sorry, these gentlemen called for a sweeper to cleanse the place and purify it by sprinkling water and cow dung there. This incident concerning Gopāla Cāpāla is not mentioned in the *Caitanya-bhāgavata*.





TEXT 39





kalāra pāta upare thuila oḍa-phula



haridrā, sindūra āra rakta-candana, taṇḍula



SYNONYMS



*kalāra pāta*-a banana leaf; *upare*-upon it; *thuila*-placed; *oḍa-phula*-a particular type of flower; *haridrā*-turmeric; *sindūra*-vermilion; *āra*-and; *rakta*-candana-red sandalwood; *taṇḍula*-rice.



TRANSLATION



On the upper portion of a plantain leaf he placed such paraphernalia for worship as oḍa-phula, turmeric, vermilion, red sandalwood and rice.





TEXT 40





madya-bhāṇḍa-pāśe dhari' nija-ghare gela



prātaḥ-kāle śrīvāsa tāhā ta' dekhila



SYNONYMS



*madya-bhāṇḍa*-a pot of wine; *pāśe*-by the side of; *dhari'*-placing; *nija-ghare*-to his own home; *gela*-went; *prātaḥ-kāle*-in the morning; śrīvāsa-Śrīvāsa Ṭhākura; *tāhā*-all those things; *ta'*-certainly; *dekhila*-saw.



TRANSLATION



He placed a pot of wine beside all this, and in the morning when Śrīvāsa Ṭhākura opened his door he saw this paraphernalia.





TEXT 41





baḍa baḍa loka saba ānila bolāiyā



sabāre kahe śrīvāsa hāsiyā hāsiyā



SYNONYMS



*baḍa baḍa*-respectable; *loka*-persons; *saba*-all; *ānila*-brought them; *bolāiyā*-causing to be called; *sabāre*-to everyone; *kahe*-addresses; śrīvāsa-Śrīvāsa Ṭhākura; *hāsiyā hāsiyā*-while smiling.



TRANSLATION



Śrīvāsa Ṭhākura called for all the respectable gentlemen of the neighborhood and smilingly addressed them as follows.





TEXT 42





nitya rātre kari āmi bhavānī-pūjana



āmāra mahimā dekha, brāhmaṇa-sajjana



SYNONYMS



*nitya rātre*-every night; *kari*-I do; *āmi*-I; *bhavānī*-pūjana-worship of Bhavānī, the wife of Lord Śiva; *āmāra*-my; *mahimā*-glories; *dekha*-you see; *brāhmaṇa-sat-jana*-all respectable brāhmaṇas.



TRANSLATION



"Gentlemen, every night I worship the goddess Bhavānī. Since the paraphernalia for the worship is present here, now all you respectable brāhmaṇas and members of the higher castes can understand my position."



PURPORT



According to the Vedic system there are four castes-the brāhmaṇas, kṣatriyas, vaiśyas and śūdras-and below them are the pañcamas, who are lower than the śūdras. The higher castes-the brāhmaṇas, the kṣatriyas and even the vaiśyas-were known as brāhmaṇa-saj-jana. The brāhmaṇas especially were known as sajjana, or respectable gentlemen who guided the entire society. If there were disputes in the village, people would approach these respectable brāhmaṇas to settle them. Now it is very difficult to find such brāhmaṇas and saj-janas, and thus every village and town is so disrupted that there is no peace and happiness anywhere. To revive a fully cultured civilization, the scientific division of society into brāhmaṇas, kṣatriyas, vaiśyas and śūdras must be introduced all over the world. Unless some people are trained as brāhmaṇas, there cannot be peace in human society.





TEXT 43





tabe saba śiṣṭa-loka kare hāhākāra



aiche karma hethā kaila kon durācāra



SYNONYMS



*tabe*-thereafter; *saba*-all; *śiṣṭa*-loka-gentlemen; *kare*-exclaimed; *hāhā*-kāra-alas, alas; *aiche*-such; *karma*-activities; *hethā*-here; *kaila*-did; *kon*-who; *durācāra*-sinful person.



TRANSLATION



Then all the assembled gentlemen exclaimed, "What is this? What is this? Who has performed such mischievous activities? Who is that sinful man?"





TEXT 44





hāḍike āniyā saba dūra karāila



jala-gomaya diyā sei sthāna lepāila



SYNONYMS



*hāḍike*-a sweeper; *āniyā*-calling; *saba*-all; *dūra karāila*-caused to be thrown far; *jala*-water; *gomaya*-cow dung; *diyā*-mixing; *sei*-that; *sthāna*-place; *lepāila*-caused to be smeared over.



TRANSLATION



They called for a sweeper [hāḍi], who threw all the items of worship far away and cleansed the place by mopping it with a mixture of water and cow dung.



PURPORT



The men in Vedic society who engage in public sanitary activities like picking up stool and sweeping the street are called hāḍis. Sometimes they are untouchable, especially when engaged in their profession, yet such hāḍis also have the right to become devotees. This is established by Śrī *Bhagavad-gītā* (9.32), where the Lord declares:





māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim



"O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [ merchants], as well as śūdras [workers]-can approach the supreme destination."





There are many untouchables of the lower caste in India, but according to Vaiṣṇava principles everyone is welcome to accept this Kṛṣṇa consciousness movement on the spiritual platform of life and thus be freed from trouble. Equality or fraternity on the material platform is impossible.



When Lord Caitanya declares, tṛṇād api su-nīcena taror iva sahiṣṇunā, He indicates that one must be above the material conception of life. When one thoroughly understands that he is not the material body but a spiritual soul, he is even humbler than a man of the lower castes, for he is spiritually elevated. Such humility, in which one thinks himself lower than the grass, is called su-nīcatva, and being more tolerant than a tree is called sahiṣṇutva, forbearance. Being situated in devotional service, not caring for the material conception of life, is called amānitva, indifference to material respect; yet a devotee thus situated is called māna-da, for he is prepared to give honor to others without hesitation.



Mahatma Gandhi started the hari-jana movement to purify the untouchables, but he was a failure because he thought that one could become a hari-jana, a personal associate of the Lord, through some kind of material adjustment. That is not possible. Unless one fully realizes that he is not the body but a spiritual soul, there is no question of his becoming a hari-jana. Those who do not follow in the footsteps of Lord Caitanya Mahāprabhu and His disciplic succession cannot distinguish between matter and spirit, and therefore all their ideas are but a mixed-up hodgepodge of problems. They are virtually lost in the bewildering network of Māyādevī.





TEXT 45





tina dina rahi' sei gopāla-cāpāla



sarvāṅge ha-ila kuṣṭha, vahe rakta-dhāra



SYNONYMS



*tina dina*-three days; *rahi'*-remaining in that way; *sei*-that; *gopāla-cāpāla*-of the name Gopāla Cāpāla; *sarva-aṅge*-all over the body; *ha*-ila-became visible; *kuṣṭha*-leprosy; *vahe*-discharging; *rakta-dhāra*-a flow of blood.



TRANSLATION



After three days, leprosy attacked Gopāla Cāpāla, and blood oozed from sores all over his body.





TEXT 46





sarvāṅga beḍila kīṭe, kāṭe nirantara



asahya vedanā, duḥkhe jvalaye antara



SYNONYMS



*sarva-aṅga*-all over the body; *beḍila*-became covered; *kīṭe*-by insects; *kāṭe*-biting; *nirantara*-always; *asahya*-unbearable; *vedanā*-pain; *duḥkhe*-in unhappiness; *jvalaye*-burns; *antara*-without cessation.



TRANSLATION



Incessantly covered with germs and insects biting him all over his body, Gopāla Cāpāla felt unbearable pain. His entire body burned in distress.





TEXT 47





gaṅgā-ghāṭe vṛkṣa-tale rahe ta' vasiyā



eka dina bale kichu prabhuke dekhiyā



SYNONYMS



*gaṅgā*-ghāṭe-on the bank of the Ganges; *vṛkṣa*-tale-underneath a tree; *rahe*-remains; *ta'*-certainly; *vasiyā*-sitting; *eka dina*-one day; *bale*-says; *kichu*-something; *prabhuke*-the Lord; *dekhiyā*-seeing.



TRANSLATION



Since leprosy is an infectious disease, Gopāla Cāpāla left the village to sit down on the bank of the Ganges underneath a tree. One day, however, he saw Caitanya Mahāprabhu passing by and spoke to Him as follows.





TEXT 48





grāma-sambandhe āmi tomāra mātula



bhāginā, mui kuṣṭha-vyādhite hañāchi vyākula



SYNONYMS



*grāma-sambandhe*-in a village relationship; *āmi*-I (am); *tomāra*-Your; *mātula*-maternal uncle; *bhāgina*-nephew; *mui*-I; *kuṣṭha-vyādhite*-by the disease of leprosy; *hañāchi*-have become; *vyākula*-too much afflicted.



TRANSLATION



"My dear nephew, I am Your maternal uncle in our village relationship. Please see how greatly this attack of leprosy has afflicted me.





TEXT 49





loka saba uddhārite tomāra avatāra



muñi baḍa dukhī, more karaha uddhāra



SYNONYMS



*loka*-people; *saba*-all; *uddhārite*-to deliver; *tomāra*-Your; *avatāra*-incarnation; *muñi*-I (am); *baḍa*-very; *dukhī*-unhappy; *more*-unto me; *karaha*-please do; *uddhāra*-deliverance.



TRANSLATION



"As an incarnation of God, You are delivering so many fallen souls. I am also a greatly unhappy fallen soul. Kindly deliver me by Your mercy."



PURPORT



It appears that although Gopāla Cāpāla was sinful, talkative and insulting, he nevertheless had the qualification of simplicity. Thus he believed Caitanya Mahāprabhu to be the incarnation of the Supreme Personality of Godhead who had come to deliver all fallen souls, and he appealed for his own deliverance, seeking the mercy of the Lord. He did not know, however, that the deliverance of the fallen does not consist of curing their bodily diseases, although it is also a fact that when a man is delivered from the material clutches his material bodily diseases are automatically cured. Gopāla Cāpāla simply wanted to be delivered from the bodily sufferings of leprosy, but Śrī Caitanya, although accepting his sincere appeal, wanted to inform him of the real cause of suffering.





TEXT 50





eta śuni' mahāprabhura ha-ila kruddha mana



krodhāveśe bale tāre tarjana-vacana



SYNONYMS



*eta*-thus; *śuni'*-hearing; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *ha*-ila-there was; *kruddha*-angry; *mana*-mind; *krodha-āveśe*-out of intense anger; *bale*-says; *tāre*-unto him; *tarjana*-chastising; *vacana*-words.



TRANSLATION



Hearing this, Caitanya Mahāprabhu appeared greatly angry, and in that angry mood He spoke some words chastising him.





TEXT 51





āre pāpi, bhakta-dveṣi, tore na uddhārimu



koṭi-janma ei mate kīḍāya khāoyāimu



SYNONYMS



*āre*-O; *pāpi*-you sinful person; *bhakta*-dveṣi-envious of devotees; *tore*-you; *nā uddhārimu*-I shall not deliver; *koṭi-janma*-for ten million births; *ei mate*-in this way; *kīḍāya*-by the germs; *khāoyāimu*-I shall cause you to be bitten.



TRANSLATION



"O sinful person, envious of pure devotees, I shall not deliver you! Rather, I shall have you bitten by these germs for many millions of years.



PURPORT



We should note herein that all our sufferings in this material world, especially from disease, are due to our past sinful activities. And of all sinful activities, actions directed against a pure devotee out of sheer envy are considered extremely severe. Śrī Caitanya Mahāprabhu wanted Gopāla Cāpāla to understand the cause of his suffering. Any person who disturbs a pure devotee engaged in broadcasting the holy name of the Lord is certainly punished like Gopāla Cāpāla. This is the instruction of Śrī Caitanya Mahāprabhu. As we shall see, one who offends a pure devotee can never satisfy Caitanya Mahāprabhu unless and until he sincerely regrets his offense and thus rectifies it.





TEXT 52





śrīvāse karāili tui bhavānī-pūjana



koṭi janma habe tora raurave patana



SYNONYMS



*śrīvāse*-unto Śrīvāsa Ṭhākura; *karāili*-you have caused to do; *tui*-you; *bhavānī*-pūjana-worshiping the goddess Bhavānī; *koṭi janma*-for ten million births; *habe*-there will be; *tora*-your; *raurave*-in hell; *patana*-fall down.



TRANSLATION



"You have made Śrīvāsa Ṭhākura appear to have been worshiping the goddess Bhavānī. Simply for this offense, you will have to fall down into hellish life for ten million births.



PURPORT



There are many tantric followers who practice the black art of worshiping the goddess Bhavānī in a crematorium, wishing to eat meat and drink wine. Such fools also consider this bhavānī-pūjā as good as worship of Lord Kṛṣṇa in devotional service. Such abominable tantric activities performed by so-called svāmīs and yogīs are herein condemned, however, by Lord Caitanya Mahāprabhu. He declares that such bhavānī-pūjā for drinking wine and eating meat quickly plunges one into hellish life. The method of worship itself is already hellish, and its results must also be hellish and nothing more.





Many rascals say that whatever way one accepts, one will ultimately reach Brahman. Yet we can see from this verse how such persons reach Brahman. Brahman spreads everywhere, but appreciation of Brahman in different objects leads to different results. In the *Bhagavad-gītā* (4.11) the Lord says, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: "I reward everyone according to his surrender unto Me." Māyāvādīs certainly realize Brahman in certain aspects, but realization of Brahman in the aspects of wine, women and meat is not the same realization of Brahman that devotees achieve by chanting, dancing and eating prasāda. Māyāvādī philosophers, being educated in paltry knowledge, think all sorts of Brahman realization one and the same and do not consider varieties. But although Kṛṣṇa is everywhere, by His inconceivable potency He is simultaneously not everywhere. Thus the Brahman realization of the tantric cult is not the same Brahman realization as that of pure devotees. Unless one reaches the highest point of Brahman realization, Kṛṣṇa consciousness, he is punishable. All people except Kṛṣṇa conscious devotees are to some proportion pāṣaṇḍīs, or demons, and thus they are punishable by the Supreme Lord, the Personality of Godhead, as stated below.





TEXT 53





pāṣaṇḍī saṁhārite mora ei avatāra



pāṣaṇḍī saṁhāri' bhakti karimu pracāra



SYNONYMS



*pāṣaṇḍī*-demons, atheists; *saṁhārite*-to kill; *mora*-My; *ei*-this; *avatāra*-incarnation; *pāṣaṇḍī*-atheist; *saṁhāri'*-killing; *bhakti*-devotional service; *karimu*-I shall do; *pracāra*-preaching.



TRANSLATION



"I have appeared in this incarnation to kill the demons [pāṣaṇḍīs] and, after killing them, to preach the cult of devotional service."



PURPORT



Lord Caitanya's mission is the same as that of Lord Kṛṣṇa, as He states in the *Bhagavad-gītā* (4.7-8):





yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tadātmānaṁ sṛjāmy aham



paritrāṇāya sādhūnāṁ

vināśāya ca duṣkṛtām

dharma-saṁsthāpanārthāya

sambhavāmi yuge yuge



"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself. In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium"





As explained here, the real purpose of an incarnation of Godhead is to kill the atheists and maintain the devotees. He does not say, like so many rascal incarnations, that both atheists and devotees are on the same platform. Śrī Caitanya Mahāprabhu, or Lord Śrī Kṛṣṇa, the real Personality of Godhead, does not advocate such an idea.



Atheists are punishable, whereas devotees are to be protected. To maintain this principle is the mission of all avatāras, or incarnations. One must therefore identify an incarnation by His activities, not by popular votes or mental concoctions. Śrī Caitanya Mahāprabhu gave protection to devotees and killed many demons in the course of His preaching work. He specifically mentioned that the Māyāvādī philosophers are the greatest demons. Therefore He warned all others not to hear the Māyāvāda philosophy. Māyāvādi-bhāṣya śunile haya sarva-nāśa. Simply by hearing the Māyāvāda interpretation of the śāstras, one is doomed (Cc. Madhya 6.169).





TEXT 54





eta bali' gelā prabhu karite gaṅgā-snāna



sei pāpī duḥkha bhoge, nā yāya parāṇa



SYNONYMS



*eta bali'*-saying this; *gelā*-went away; *prabhu*-the Lord; *karite*-to take; *gaṅgā-snāna*-a bath in the Ganges; *sei*-that; *pāpī*-sinful man; *duḥkha*-pains; *bhoge*-suffers; *nā*-not; *yāya*-go away; *parāṇa*-the life.



TRANSLATION



After saying this, the Lord left to take His bath in the Ganges, and that sinful man did not give up his life but continued to suffer.



PURPORT



It appears that an offender to a Vaiṣṇava continues to suffer and does not give up his life. We have actually seen that a great vaiṣṇava-aparādhī is continuously suffering so much that it is difficult for him to move, and yet he does not die.





TEXTS 55-56





sannyāsa kariyā yabe prabhu nīlācale gelā



tathā haite yabe kuliyā grāme āilā



tabe sei pāpī prabhura la-ila śaraṇa



hita upadeśa kaila ha-iyā karuṇa



SYNONYMS



*sannyāsa kariyā*-after accepting the renounced order of life; *yabe*-when; *prabhu*-Lord Caitanya Mahāprabhu; *nīlācale*-to Jagannātha Purī; *gelā*-went; *tathā haite*-from there; *yabe*-when; *kuliyā*-of the name Kuliyā; *grāme*-to the village; *āilā*-came back; *tabe*-at that time; *sei*-that; *pāpī*-sinful man; *prabhura*-of the Lord; *la*-ila-took; *śaraṇa*-shelter; *hita*-beneficial; *upadeśa*-advice; *kaila*-gave; *ha*-iyā-becoming; *karuṇa*-merciful.



TRANSLATION



When Śrī Caitanya, after accepting the renounced order of life, went to Jagannātha Purī and then came back to the village of Kuliyā, upon His return that sinful man took shelter at the Lord's lotus feet. The Lord, being merciful to him, gave him instructions for his benefit.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in his Anubhāṣya, has given the following note in connection with the village Kuliyā. The village originally known as Kuliyā has developed into what is now the city of Navadvīpa. In various authorized books like Bhakti-ratnākara, Caitanya-carita-mahākāvya, Caitanya-candrodaya-nāṭaka and *Caitanya-bhāgavata* it is mentioned that the village Kuliyā is on the western side of the Ganges. Even now, within the area known as Koladvīpa, there is a place known as kuliāra gañja and a place called kuliāra daha, both within the jurisdiction of the present municipality of Navadvīpa. In the time of Lord Caitanya Mahāprabhu there were two villages, named Kuliyā and Pāhāḍapura, on the western side of the Ganges, both belonging to the jurisdiction of Bāhiradvīpa. At that time the place on the eastern side of the Ganges now known as Antardvīpa was known as Navadvīpa. At Śrī Māyāpur that place is still known as Dvīpera Māṭha. There is another place of the name Kuliyā near Kāṅcaḍāpāḍā, but it is not the same Kuliyā mentioned here. It cannot be accepted as aparādha-bhañjanera pāṭa, or the place where the offense was excused, for that occurred in the above-mentioned Kuliyā on the western side of the Ganges. For business reasons many envious persons oppose excavation of the real place, and sometimes they advertise unauthorized places as the authorized one.





TEXTS 57-58





śrīvāsa paṇḍitera sthāne āche aparādha



tathā yāha, teṅho yadi karena prasāda



tabe tora habe ei pāpa-vimocana



yadi punaḥ aiche nāhi kara ācaraṇa



SYNONYMS



*śrīvāsa paṇḍitera*-of Śrīvāsa Ṭhākura; *sthāne*-at the lotus feet; *āche*-there is; *aparādha*-offense; *tathā*-there; *yāha*-go; *teṅho*-he; *yadi*-if; *karena*-does; *prasāda*-blessings; *tabe*-then; *tora*-your; *habe*-there will be; *ei*-this; *pāpa*-vimocana-immunity from sinful reaction; *yadi*-if; *punaḥ*-again; *aiche*-such; *nāhi kara*-you do not commit; *ācaraṇa*-behavior.



TRANSLATION



"You have committed an offense at the lotus feet of Śrīvāsa Ṭhākura," the Lord said. "First you must go there and beg for his mercy, and then if he gives you his blessings and you do not commit such sins again, you will be freed from these reactions."





TEXT 59





tabe vipra la-ila āsi śrīvāsa śaraṇa



tāṅhāra kṛpāya haila pāpa-vimocana



SYNONYMS



*tabe*-after that; *vipra*-the brāhmaṇa (Gopāla Cāpāla); *la*-ila-took shelter; *āsi*-coming; śrīvāsa-Śrīvāsa Ṭhākura; *śaraṇa*-shelter of his lotus feet; *tāṅhāra kṛpāya*-by his mercy; *haila*-became; *pāpa*-vimocana-free from all sinful reaction.



TRANSLATION



Then the brāhmaṇa, Gopāla Cāpāla, went to Śrīvāsa Ṭhākura and took shelter of his lotus feet, and by Śrīvāsa Ṭhākura's mercy he was freed from all sinful reactions.





TEXT 60





āra eka vipra āila kīrtana dekhite



dvāre kapāṭa,--nā pāila bhitare yāite



SYNONYMS



*āra*-another; *eka*-one; *vipra*-brāhmaṇa; *āila*-came; *kīrtana*-chanting of the Hare Kṛṣṇa mantra; *dekhite*-to see; *dvāre*-in the gateway; *kapāṭa*-the door (being closed); *nā pāila*-did not get; *bhitare*-inside; *yāite*-to go.



TRANSLATION



Another brāhmaṇa also came to see the kīrtana performance, but the door was closed, and he could not enter the hall.





TEXT 61





phiri' gela vipra ghare mane duḥkha pāñā



āra dina prabhuke kahe gaṅgāya lāga pāñā



SYNONYMS



*phiri' gela*-went back; *vipra*-the brāhmaṇa; *ghare*-to his home; *mane*-within his mind; *duḥkha*-unhappiness; *pāñā*-getting; *āra dina*-the next day; *prabhuke*-unto the Lord; *kahe*-says; *gaṅgāya*-on the bank of the Ganges; *lāga*-touch; *pāñā*-getting.



TRANSLATION



He returned home with an unhappy mind, but on the next day he met Lord Caitanya on the bank of the Ganges and spoke to Him.





TEXT 62





śāpiba tomāre muñi, pāñāchi mano-duḥkha



paitā chiṇḍiyā śāpe pracaṇḍa durmukha



SYNONYMS



*śapiba*-I shall curse; *tomāre*-You; *muñi*-I; *pāñāchi*-I have; *manaḥ*-duḥkha-mentally very much aggrieved; *paitā*-sacred thread; *chiṇḍiyā*-breaking; *śāpe*-cursing; *pracaṇḍa*-fiercely; *durmukha*-one who speaks harshly.



TRANSLATION



That brāhmaṇa was expert in talking harshly and cursing others. Thus he broke his sacred thread and declared, "I shall now curse You, for Your behavior has greatly aggrieved me."





TEXT 63





saṁsāra-sukha tomāra ha-uka vināśa



śāpa śuni' prabhura citte ha-ila ullāsa



SYNONYMS



*saṁsāra*-sukha-material happiness; *tomāra*-Your; *ha*-uka-may it become; *vināśa*-all vanquished; *śāpa śuni'*-hearing this curse; *prabhura*-of the Lord; *citte*-within His mind; *ha*-ila-there was; *ullāsa*-jubilation.



TRANSLATION



The brāhmaṇa cursed the Lord, "You shall be bereft of all material happiness!" When the Lord heard this, He felt great jubilation within Himself.





TEXT 64





prabhura śāpa-vārtā yei śune śraddhāvān



brahma-śāpa haite tāra haya paritrāṇa



SYNONYMS



*prabhura*-of the Lord; *śāpa-vārtā*-the incident of the curse; *yei*-anyone who; *śune*-hears; *śraddhāvān*-with affection; *brahma-śāpa*-cursing by a brāhmaṇa; *haite*-from; *tāra*-his; *haya*-becomes; *paritrāṇa*-deliverance.



TRANSLATION



Any faithful person who hears of this brāhmaṇa's cursing Lord Caitanya is delivered from all brahminical curses.



PURPORT



One should know with firm conviction that the Lord, being transcendental, is never subject to any curse or benediction. Only ordinary living entities are subjected to curses and the punishments of Yamarāja. As the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu is beyond such punishments and benedictions. When one understands this fact with faith and love, he personally becomes free from all curses uttered by brāhmaṇas or anyone else. This incident is not mentioned in the *Caitanya-bhāgavata*.





TEXT 65





mukunda-dattere kaila daṇḍa-parasāda



khaṇḍila tāhāra cittera saba avasāda



SYNONYMS



*mukunda*-dattere-unto Mukunda Datta; *kaila*-did; *daṇḍa*-punishment; *parasāda*-benediction; *khaṇḍila*-vanquished; *tāhāra*-his; *cittera*-of the mind; *saba*-all kinds of; *avasāda*-depressions.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu blessed Mukunda Datta with punishment and in that way vanquished all his mental depression.



PURPORT



Mukunda Datta was once forbidden to enter the association of Śri Caitanya Mahāprabhu because of his mixing with the Māyāvādī impersonalists. When Lord Caitanya manifested His mahā-prakāśa, He called all the devotees one after another and blessed them, while Mukunda Datta stood outside the door. The devotees informed the Lord that Mukunda Datta was waiting outside, but the Lord replied, "I shall not soon be pleased with Mukunda Datta, for he explains devotional service among devotees, but then he goes to Māyāvādīs to hear from them the Yoga-vāśiṣṭha-rāmāyaṇa, which is full of Māyāvāda philosophy. For this I am greatly displeased with him." Hearing the Lord speak in that way, Mukunda Datta, standing outside, was exceedingly glad that the Lord would at some time be pleased with him, although He was not pleased at that moment. But when the Lord understood that Mukunda Datta was going to give up the association of the Māyāvādīs for good, He was pleased, and He at once called to see Mukunda. Thus He delivered him from the association of the Māyāvādīs and gave him the association of pure devotees.





TEXT 66





ācārya-gosāñire prabhu kare guru-bhakti



tāhāte ācārya baḍa haya duḥkha-mati



SYNONYMS



*ācārya*-gosāñire-unto Advaita Ācārya; *prabhu*-the Lord; *kare*-does; *guru*-bhakti-offering respects like a spiritual master; *tāhāte*-in that way; *ācārya*-Advaita Ācārya; *baḍa*-very; *haya*-becomes; *duḥkha*-mati-aggrieved.



TRANSLATION



Lord Caitanya respected Advaita Ācārya as His spiritual master, but Advaita Ācārya Prabhu was greatly aggrieved by such behavior.





TEXT 67





bhaṅgī kari' jñāna-mārga karila vyākhyāna



krodhāveśe prabhu tāre kaila avajñāna



SYNONYMS



*bhaṅgī kari'*-doing it in fun; *jñāna-mārga*-the path of philosophical speculation; *karila*-did; *vyākhyāna*-explanation; *krodha-āveśe*-in the mood of anger; *prabhu*-the Lord; *tāre*-to Him; *kaila*-did; *avajñāna*-disrespect.



TRANSLATION



Thus He whimsically began to explain the path of philosophical speculation, and the Lord, in His anger, seemingly disrespected Him.





TEXT 68





tabe ācārya-gosāñira ānanda ha-ila



lajjita ha-iyā prabhu prasāda karila



SYNONYMS



*tabe*-at that time; *ācārya-gosāñira*-of Advaita Ācārya; *ānanda*-pleasure; *ha*-ila-aroused; *lajjita*-ashamed; *ha*-iyā-becoming; *prabhu*-the Lord; *prasāda*-benediction; *karila*-offered.



TRANSLATION



At that time Advaita Ācārya was greatly pleased. The Lord understood this, and He was somewhat ashamed, but He offered Advaita Ācārya His benediction.



PURPORT



Advaita Ācārya was a disciple of Mādhavendra Purī, Īśvara Purī's spiritual master. Therefore Īśvara Purī, the spiritual master of Śrī Caitanya Mahāprabhu, was Advaita Ācārya's Godbrother. As such, Śrī Caitanya Mahāprabhu treated Advaita Ācārya as His spiritual master, but Śrī Advaita Ācārya did not like this behavior of Lord Caitanya, for He wanted to be treated as His eternal servant. Advaita Prabhu's aspiration was to be a servant of the Lord, not His spiritual master. He therefore devised a plan to antagonize the Lord. He began to explain the path of philosophical speculation in the midst of some unfortunate Māyāvādīs, and when Lord Caitanya Mahāprabhu heard about this, He immediately went there and in a very angry mood began to beat Advaita Ācārya. At that time, Advaita Ācārya, greatly pleased, began to dance, saying, "Just see how My desire has now been fulfilled! Lord Caitanya Mahāprabhu used to treat Me honorably for so long, but now He is treating Me neglectfully. This is My reward. His affection for Me is so great that He wanted to save Me from the hands of the Māyāvādīs." Hearing this statement, Lord Caitanya Mahāprabhu was somewhat ashamed, but He was very much pleased with Advaita Ācārya.





TEXT 69





murāri-gupta-mukhe śuni' rāma-guṇa-grāma



lalāṭe likhila tāṅra 'rāmadāsa' nāma



SYNONYMS



*murāri-gupta*-of Murāri Gupta; *mukhe*-from the mouth; *śuni'*-hearing; *rāma*-of Lord Rāmacandra; *guṇa*-grāma-glories; *lalāṭe*-on the forehead; *likhila*-wrote; *tāṅra*-of Murāri Gupta; *rāma-dāsa*-the eternal servant of Lord Rāmacandra; *nāma*-the name.



TRANSLATION



Murāri Gupta was a great devotee of Lord Rāmacandra. When Lord Caitanya heard Lord Rāmacandra's glories from his mouth, He immediately wrote on his forehead "rāmadāsa" [the eternal servant of Lord Rāmacandra].





TEXT 70





śrīdharera lauha-pātre kaila jala-pāna



samasta bhaktere dila iṣṭa vara-dāna



SYNONYMS



*śrīdharera*-of Śrīdhara; *lauha*-pātre-from the iron pot; *kaila*-did; *jala*-pāna-drinking of water; *samasta*-all; *bhaktere*-to the devotees; *dila*-gave; *iṣṭa*-desired; *vara*-dāna-benediction.



TRANSLATION



Once Lord Caitanya Mahāprabhu went to the house of Śrīdhara after kīrtana and drank water from his damaged iron pot. Then He bestowed His benediction upon all the devotees according to their desires.



PURPORT



After the mass nagara-saṅkīrtana in protest against the magistrate Chand Kazi, the Kazi was converted to a devotee. Then Śrī Caitanya Mahāprabhu returned with His saṅkīrtana party to the house of Śrīdhara, and Chand Kazi followed Him. All the devotees rested there for some time and drank water from Śrīdhara's damaged iron pot. The Lord accepted the water because the pot belonged to a devotee. Chand Kazi then returned home. The place where they rested is still situated on the northeastern side of Māyāpur, and it is known as kīrtana-viśrāma-sthāna, "the resting place of the kīrtana party."





TEXT 71





haridāsa ṭhākurere karila prasāda



ācārya-sthāne mātāra khaṇḍāila aparādha



SYNONYMS



*haridāsa ṭhākurere*-unto Haridāsa Ṭhākura; *karila*-did; *prasāda*-benediction; *ācārya-sthāne*-in the home of Advaita Ācārya; *mātāra*-of Śacīmātā; *khaṇḍāila*-vanquished; *aparādha*-the offense.



TRANSLATION



After this incident the Lord blessed Haridāsa Ṭhākura and vanquished the offense of His mother at the home of Advaita Ācārya.



PURPORT



On the mahā-prakāśa day, Lord Caitanya Mahāprabhu embraced Haridāsa Ṭhākura and informed him that he was none other than an incarnation of Prahlāda Mahārāja. When Viśvarūpa took sannyāsa, Śacīmātā thought that Advaita Ācārya had persuaded Him to do so. Therefore she accused Him of this, which was an offense at Advaita Ācārya's lotus feet. Later Lord Caitanya induced His mother to take the dust of Advaita Ācārya's lotus feet, and thus her vaiṣṇava-aparādha was nullified.





TEXT 72





bhakta-gaṇe prabhu nāma-mahimā kahila



śuniyā paḍuyā tāhāṅ artha-vāda kaila



SYNONYMS



*bhakta*-gaṇe-unto the devotees; *prabhu*-the Lord; *nāma*-mahimā-glories of the holy name; *kahila*-explained; *śuniyā*-hearing; *paḍuyā*-the students; *tāhāṅ*-there; *artha*-vāda-interpretation; *kaila*-did.



TRANSLATION



Once the Lord explained the glories of the holy name to the devotees, but some ordinary students who heard Him fashioned their own interpretation.





TEXT 73





nāme stuti-vāda śuni' prabhura haila duḥkha



sabāre niṣedhila,--ihāra nā dekhiha mukha



SYNONYMS



*nāme*-in the holy name of the Lord; *stuti*-vāda-exaggeration; *śuni'*-hearing; *prabhura*-of the Lord; *haila*-became; *duḥkha*-aggrieved; *sabāre*-unto everyone; *niṣedhila*-warned; *ihāra*-of him; *nā*-do not; *dekhiha*-see; *mukha*-face.



TRANSLATION



When a student interpreted the glories of the holy name as a prayer of exaggeration, Śrī Caitanya Mahāprabhu, greatly unhappy, immediately warned everyone not to see the student's face henceforward.



PURPORT



When Śrī Caitanya Mahāprabhu explained the glories of the transcendental potency of the Lord's holy name, the Hare Kṛṣṇa mahā-mantra, one unfortunate student said that such glorification of the holy name was an exaggeration in the śāstras to induce people to take to it. In this way the student interpreted the glories of the holy name. This is called artha-vāda, and it is one of the ten offenses at the lotus feet of the holy name of the Lord. There are many kinds of offenses, but the offense known as nāma-aparādha, an offense at the lotus feet of the holy name, is extremely dangerous. The Lord therefore warned everyone not to see the face of the offender. He immediately took a bath in the Ganges with all His clothes to teach everyone to avoid such a nāma-aparādha. The holy name is identical with the Supreme Personality of Godhead. There is no difference between the person God and His holy name. This is the absolute position of the Supreme Personality of Godhead. Therefore one who distinguishes between the Lord and His name is called a pāṣaṇḍī, or nonbeliever, an atheistic demon. Glorification of the holy name is glorification of the Supreme Personality of Godhead. One should never attempt to distinguish between the Lord and His name or interpret the glories of the holy name as mere exaggerations.





TEXT 74





sagaṇe sacele giyā kaila gaṅgā-snāna



bhaktira mahimā tāhāṅ karila vyākhyāna



SYNONYMS



*sa*-gaṇe-with His followers; *sa*-cele-without leaving the clothes; *giyā*-going; *kaila*-did; *gaṅgā*-snāna-bathing in the Ganges; *bhaktira*-of devotional service; *mahimā*-glories; *tāhāṅ*-there; *karila*-did; *vyākhyāna*-explanation.



TRANSLATION



Without even changing His garments, Lord Caitanya took a bath in the Ganges with His companions. There He explained the glories of devotional service.





TEXT 75





jñāna-karma-yoga-dharme nahe kṛṣṇa vaśa



kṛṣṇa-vaśa-hetu eka--prema-bhakti-rasa



SYNONYMS



*jñāna*-the path of speculative knowledge; *karma*-fruitive activities; *yoga*-the process of controlling the senses; *dharme*-in the activities, in such an occupation; *nahe*-is not; *kṛṣṇa*-Lord Kṛṣṇa; *vaśa*-pleased; *kṛṣṇa*-of Lord Kṛṣṇa; *vaśa*-for the pleasure; *hetu*-reason; *eka*-one; *prema*-love; *bhakti*-devotional service; *rasa*-such a mellow.



TRANSLATION



"By following the paths of speculative philosophical knowledge, fruitive activity or mystic yoga to control the senses, one cannot satisfy Kṛṣṇa, the Supreme Lord. Unalloyed devotional love for Kṛṣṇa is the only cause for the Lord's satisfaction.





TEXT 76





na sādhayati māṁ yogo



na sāṅkhyaṁ dharma uddhava



na svādhyāyas tapas tyāgo



yathā bhaktir mamorjitā



SYNONYMS



*na*-never; *sādhayati*-causes to remain satisfied; *mām*-Me; *yogaḥ*-the process of control; *na*-nor; *sāṅkhyam*-the process of gaining philosophical knowledge about the Absolute Truth; *dharmaḥ*-such an occupation; *uddhava*-My dear Uddhava; *na*-nor; *svādhyāyaḥ*-study of the Vedas; *tapaḥ*-austerities; *tyāgaḥ*-renunciation, acceptance of sannyāsa, or charity; *yathā*-as much as; *bhaktiḥ*-devotional service; *mama*-unto Me; *ūrjitā*-developed.



TRANSLATION



"[The Supreme Personality of Godhead, Kṛṣṇa, said:] 'My dear Uddhava, neither through aṣṭāṅga-yoga [the mystic yoga system to control the senses], nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the *Vedas*, nor through practice of austerities, nor through charity, nor through acceptance of sannyāsa can one satisfy Me as much as one can by developing unalloyed devotional service unto Me.' "



PURPORT



Karmīs, jñānīs, yogīs, tapasvīs and students of Vedic literature who do not have Kṛṣṇa consciousness simply beat around the bush and do not get any final profit because they have no clear knowledge of the Supreme Personality of Godhead. Nor do they have faith in approaching Him by discharging devotional service, although everywhere such service is repeatedly emphasized, as it is in this verse from *Śrīmad-Bhāgavatam* (11.14.20). The *Bhagavad-gītā* (Bg. 18.55) also declares, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: "One can understand the Supreme Personality as He is only by devotional service." If one wants to understand the Supreme Personality factually, he must take to the path of devotional service and not waste time in profitless philosophical speculation, fruitive activity, mystic yogic practice or severe austerity and penance. Elsewhere in the *Bhagavad-gītā* (12.5) the Lord confirms, kleśo 'dhikataras teṣām avyaktāsakta-cetasām: "For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome." People who are attached to the impersonal feature of the Lord are obliged to take great trouble, yet nevertheless they cannot understand the Absolute Truth. As explained in *Śrīmad-Bhāgavatam* (1.2.11), brahmeti paramātmeti bhagavān iti śabdyate. Unless one understands the Supreme Personality of Godhead, the original source of both Brahman and Paramātmā, one is still in darkness about the Absolute Truth.





TEXT 77





murārike kahe tumi kṛṣṇa vaśa kailā



śuniyā murāri śloka kahite lāgilā



SYNONYMS



*murārike*-unto Murāri; *kahe*-says; *tumi*-you; *kṛṣṇa*-Lord Kṛṣṇa; *vaśa*-satisfied; *kaila*-made; *śuniyā*-hearing; *murāri*-of the name Murāri; *śloka*-verse; *kahite*-to speak; *lāgila*-began.



TRANSLATION



Lord Caitanya then praised Murāri Gupta, saying, "You have satisfied Lord Kṛṣṇa." Hearing this, Murāri Gupta quoted a verse from *Śrīmad-Bhāgavatam*.





TEXT 78





kvāhaṁ daridraḥ pāpīyān



kva kṛṣṇaḥ śrī-niketanaḥ



brahma-bandhur iti smāhaṁ



bāhubhyāṁ parirambhitaḥ



SYNONYMS



*kva*-whereas; *aham*-I (am); *daridraḥ*-very poor; *pāpīyān*-sinful; *kva*-whereas; *kṛṣṇaḥ*-the Supreme Personality of Godhead; *śrī-niketanaḥ*-the shelter of the goddess of fortune; *brahma-bandhuḥ*-a caste brāhmaṇa without brahminical qualifications; *iti*-thus; *sma*-certainly; *aham*-I (am); *bāhubhyām*-by the arms; *parirambhitaḥ*-embraced.



TRANSLATION



" 'Since I am but a poor, sinful brahma-bandhu, not brahminically qualified although born in a brāhmaṇa family, and You, Lord Kṛṣṇa, are the shelter of the goddess of fortune, it is simply wonderful, my dear Lord Kṛṣṇa, that You have embraced me with Your arms.' "



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (10.81.16) spoken by Sudāmā Vipra in the presence of Lord Śrī Kṛṣṇa. This and the previous verse quoted from *Śrīmad-Bhāgavatam* clearly indicate that although Kṛṣṇa is so great that it is not possible for anyone to satisfy Him, He exhibits His greatness by being personally satisfied even with one who is disqualified from so many angles of vision. Sudāmā Vipra was born in a family of brahmaṇas, and he was a learned scholar and a class friend of Kṛṣṇa's, yet he considered himself unfit to be strictly called a brāhmaṇa. He called himself a brahma-bandhu, meaning "one born in a brāhmaṇa family but not brahminically qualified." Because of His great respect for brāhmaṇas, however, Kṛṣṇa embraced Sudāmā Vipra, although he was not a regular brāhmaṇa but a brahma-bandhu, or friend of a brāhmaṇa family. Murāri Gupta could not be called even a brahma-bandhu because he was born of a vaidya family and according to the social structure was therefore considered a śūdra. But Kṛṣṇa bestowed special mercy upon Murāri Gupta because he was a beloved devotee of the Lord, as stated by Śrī Caitanya Mahāprabhu. The purport of Śrī Bhaktisiddhānta Sarasvatī Ṭhākura's elaborate discussion of this subject is that no qualification in this material world can satisfy the Supreme Personality of Godhead, Kṛṣṇa, yet everything becomes successful simply through development of devotional service to the Lord.





The members of the International Society for Krishna Consciousness cannot even call themselves brahma-bandhus. Therefore our only means for satisfying Kṛṣṇa is to pursue the injunctions of Lord Śrī Caitanya Mahāprabhu, who says:



yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa

āmāra ājñāya guru hañā tāra' ei deśa



"Whomever you meet, instruct him on the teachings of Kṛṣṇa. In this way, on My order, become a spiritual master and deliver the people of this country." (Cc. Madhya 7.128) Simply trying to follow the orders of Śrī Caitanya Mahāprabhu, we speak to the people of the world about *Bhagavad-gītā As It Is*. This will make us qualified to satisfy the Supreme Personality of Godhead, Kṛṣṇa.





TEXT 79





eka-dina prabhu saba bhakta-gaṇa lañā



saṅkīrtana kari' vaise śrama-yukta hañā



SYNONYMS



*eka-dina*-one day; *prabhu*-the Lord; *saba*-all; *bhakta*-gaṇa-devotees; *lañā*-taking into company; *saṅkīrtana*-chanting the Hare Kṛṣṇa mantra; *kari'*-doing so; *vaise*-sat; *śrama*-yukta-feeling fatigued; *hañā*-thus being.



TRANSLATION



One day the Lord performed saṅkīrtana with all His devotees, and when they were greatly fatigued they sat down.





TEXT 80





eka āmra-bīja prabhu aṅgane ropila



tat-kṣaṇe janmila vṛkṣa bāḍite lāgila



SYNONYMS



*eka*-one; *āmra*-bīja-seed of a mango; *prabhu*-the Lord; *aṅgane*-in the yard; *ropila*-sowed; *tat*-kṣaṇe-immediately; *janmila*-fructified; *vṛkṣa*-a tree; *bāḍite*-to grow; *lāgila*-began.



TRANSLATION



The Lord then sowed a mango seed in the yard, and immediately the seed fructified into a tree and began to grow.





TEXT 81





dekhite dekhite vṛkṣa ha-ila phalita



pākila aneka phala, sabei vismita



SYNONYMS



*dekhite dekhite*-as people were seeing; *vṛkṣa*-the tree; *ha*-ila-became; *phalita*-fully grown with fruits; *pākila*-ripened; *aneka*-many; *phala*-fruits; *sabei*-every one of them; *vismita*-struck with wonder.



TRANSLATION



As people looked on, the tree became fully grown, with fruits that fully ripened. Thus everyone was struck with wonder.





TEXT 82





śata dui phala prabhu śīghra pāḍāila



prakṣālana kari' kṛṣṇe bhoga lāgāila



SYNONYMS



*śata*-hundred; *dui*-two; *phala*-fruits; *prabhu*-the Lord; *śīghra*-very soon; *pāḍāila*-caused to be picked up; *prakṣālana*-washing; *kari'*-doing; *kṛṣṇe*-to Lord Kṛṣṇa; *bhoga*-offering; *lāgāila*-made it so.



TRANSLATION



The Lord immediately picked about two hundred fruits, and after washing them He offered them to Kṛṣṇa to eat.





TEXT 83





rakta-pīta-varṇa,--nāhi aṣṭhi-valkala



eka janera peṭa bhare khāile eka phala



SYNONYMS



*rakta-pīta-varṇa*-the mangoes were red and yellow in color; *nāhi*-there was none; *aṣṭhi*-seed; *valkala*-or skin; *eka*-one; *janera*-man's; *peṭa*-belly; *bhare*-filled up; *khāile*-if he would eat; *eka*-one; *phala*-fruit.



TRANSLATION



The fruits were all red and yellow, with no seed inside and no skin outside, and eating one fruit would immediately fill a man's belly.



PURPORT



In India a mango is considered best when it is red and yellow, its seed is very small, its skin is very thin, and it is so palatable that if a person eats one fruit he will be satisfied. The mango is considered the king of all fruits.





TEXT 84





dekhiyā santuṣṭa hailā śacīra nandana



sabāke khāoyāla āge kariyā bhakṣaṇa



SYNONYMS



*dekhiyā*-seeing this; *santuṣṭa*-satisfied; *hailā*-became; *śacīra*-of mother Śacī; *nandana*-son; *sabāke*-everyone; *khāoyāla*-made to eat; *āge*-in the beginning; *kariyā*-doing; *bhakṣaṇa*-eating Himself.



TRANSLATION



Seeing the quality of the mangoes, the Lord was greatly satisfied, and thus after eating first, He fed all the other devotees.





TEXT 85





aṣṭhi-valkala nāhi,--amṛta-rasamaya



eka phala khāile rase udara pūraya



SYNONYMS



*aṣṭhi*-seed; *valkala*-skin; *nāhi*-there is none; *amṛta*-nectar; *rasa*-maya-full of juice; *eka*-one; *phala*-fruit; *khāile*-if one eats; *rase*-with the juice; *udara*-belly; *pūraya*-fulfilled.



TRANSLATION



The fruits had no seeds or skins. They were full of nectarean juice and were so sweet that a man would be fully satisfied by eating only one.





TEXT 86





ei-mata pratidina phale bāra māsa



vaiṣṇava khāyena phala,--prabhura ullāsa



SYNONYMS



*ei-mata*-in this way; *prati*-dina-every day; *phale*-fruit grew; *bāra*-twelve; *māsa*-months; *vaiṣṇava*-the Vaiṣṇavas; *khāyena*-eat; *phala*-the fruits; *prabhura*-the Lord's; *ullāsa*-satisfaction.



TRANSLATION



In this way, fruits grew on the tree every day throughout the twelve months of the year, and the Vaiṣṇavas used to eat them, to the Lord's great satisfaction.





TEXT 87





ei saba līlā kare śacīra nandana



anya loka nāhi jāne vinā bhakta-gaṇa



SYNONYMS



*ei saba*-all these; *līlā*-pastimes; *kare*-performed; *śacīra*-of mother Śacī; *nandana*-son; *anya loka*-other people; *nāhi*-do not; *jāne*-know; *vinā*-except; *bhakta-gaṇa*-the devotees.



TRANSLATION



These are confidential pastimes of the son of Śacī. Other than devotees, no one knows of this incident.



PURPORT



Nondevotees cannot believe this incident, yet the place where the tree grew still exists in Māyāpur. It is called Āmra-ghaṭṭa or Āma-ghāṭā.





TEXT 88





ei mata bāra-māsa kīrtana-avasāne



āmra-mahotsava prabhu kare dine dine



SYNONYMS



*ei mata*-in this way; *bāra-māsa*-for twelve months; *kīrtana*-chanting of the Hare Kṛṣṇa mantra; *avasāne*-at the end; *āmra*-mahā-utsava-festival of eating mangoes; *prabhu*-the Lord; *kare*-performs; *dine dine*-every day.



TRANSLATION



In this way the Lord Performed saṅkīrtana every day, and at the end of saṅkīrtana there was a mango-eating festival every day for twelve months.



PURPORT



On principle, Lord Caitanya Mahāprabhu would distribute prasāda at the end of kīrtana performances. Similarly, the members of the Kṛṣṇa consciousness movement must distribute some prasāda to the audience after performing kīrtana.





TEXT 89





kīrtana karite prabhu āila megha-gaṇa



āpana-icchāya kaila megha nivāraṇa



SYNONYMS



*kīrtana*-saṅkīrtana; *karite*-performing; *prabhu*-the Lord; *āila*-there was; *megha*-gaṇa-bunches of clouds; *āpana-icchāya*-by self-will; *kaila*-made; *megha*-of the clouds; *nivāraṇa*-stopping.



TRANSLATION



Once while Caitanya Mahāprabhu was performing kīrtana, clouds assembled in the sky, and the Lord, by His own will, immediately stopped them from pouring rain.



PURPORT



In this connection Śrīla Bhaktivinoda Ṭhākura says that once when Lord Caitanya was performing saṅkīrtana a short way from the village, some clouds appeared overhead. By the supreme will of the Lord, the clouds were asked to disperse, and they did. Because of this incident, that place is still known as Meghera-cara. Since the course of the Ganges has now changed, the village of the name Belapukhuriyā, which was formerly situated in a different place, called Tāraṇavāsa, has now become known as the Meghera-cara. The Madhya-khaṇḍa of the *Caitanya-maṅgala* also relates that once at the end of the day, when evening clouds assembled overhead and thundered threateningly, all the Vaiṣṇavas were very much afraid. But the Lord took His karatālas in His hands and personally began chanting the Hare Kṛṣṇa mantra, looking up towards the sky as if to direct the demigods in the higher planets. Thus all the assembled clouds dispersed, and as the sky became clear, with the moon rising, the Lord began dancing very happily with His jubilant and satisfied devotees.





TEXT 90





eka-dina prabhu śrīvāsere ājñā dila



'bṛhat sahasra-nāma' paḍa, śunite mana haila



SYNONYMS



*eka-dina*-one day; *prabhu*-the Lord; *śrīvāsere*-unto Śrīvāsa Ṭhākura; *ājñā*-order; *dila*-gave; *bṛhat*-great; *sahasra-nāma*-one thousand names; *paḍa*-read; *śunite*-to hear; *mana*-mind; *haila*-wanted.



TRANSLATION



One day the Lord ordered Śrīvāsa Ṭhākura to read the Bṛhat-sahasra-nāma [the thousand names of Lord Viṣṇu], for He wanted to hear them at that time.





TEXT 91





paḍite āilā stave nṛsiṁhera nāma



śuniyā āviṣṭa hailā prabhu gauradhāma



SYNONYMS



*paḍite*-while reading; *āilā*-came; *stave*-in the prayer; *nṛsiṁhera*-of Lord Nṛsiṁha; *nāma*-the holy name; *śuniyā*-hearing; *āviṣṭa*-absorbed; *hailā*-became; *prabhu*-Lord; *gaura-dhāma*-Śrī Caitanya Mahāprabhu.



TRANSLATION



As he read the thousand names of the Lord, in due course the holy name of Lord Nṛsiṁha appeared. When Caitanya Mahāprabhu heard the holy name of Lord Nṛsiṁha, He became fully absorbed in thought.



PURPORT



The *Caitanya-maṅgala*, Madhya-khaṇḍa, describes this incident as follows: Śrīvāsa Paṇḍita was performing the śrāddha ceremony of his father, and as is customary, he was hearing the thousand names of Lord Viṣṇu. At that time Gaurahari (Lord Caitanya) appeared on the scene, and He also began to hear the thousand names of Viṣṇu with full satisfaction. When He thus heard the holy name of Lord Nṛsiṁha, Lord Caitanya became absorbed in thought, and He became angry like Nṛsiṁha Prabhu in His angry mood. His eyes became red, His hairs stood on end, all the parts of His body trembled, and He made a thundering sound. All of a sudden He took up a club, and people became greatly afraid, thinking, "We do not know what kind of offense we have now committed!" But then Śrī Caitanya Mahāprabhu adjusted His thoughts and sat down on His seat.





TEXT 92





nṛsiṁha-āveśe prabhu hāte gadā lañā



pāṣaṇḍī mārite yāya nagare dhāiyā



SYNONYMS



*nṛsiṁha-āveśe*-in the ecstatic mood of Lord Nṛsiṁha; *prabhu*-the Lord; *hāte*-in His hand; *gadā*-club; *lañā*-taking; *pāṣaṇḍī*-the atheists; *mārite*-to kill; *yāya*-goes; *nagare*-in the city; *dhāiyā*-running.



TRANSLATION



In the mood of Lord Nṛsiṁhadeva, Lord Caitanya ran through the city streets, club in hand, ready to kill all the atheists.





TEXT 93





nṛsīṁha-āveśa dekhi' mahā-tejomaya



patha chāḍi' bhāge loka pāñā baḍa bhaya



SYNONYMS



*nṛsiṁha-āveśa*-the ecstasy of Lord Nṛsiṁhadeva; *dekhi'*-seeing; *mahā-tejo-maya*-very fierce; *patha chāḍi'*-giving up the road; *bhāge*-run away; *loka*-all people; *pāñā*-getting; *baḍa*-very; *bhaya*-afraid.



TRANSLATION



Seeing Him appearing very fierce in the ecstasy of Lord Nṛsiṁha, people ran from the street and fled here and there, afraid of His anger.





TEXT 94





loka-bhaya dekhi' prabhura bāhya ha-ila



śrīvāsa-gṛhete giyā gadā phelāila



SYNONYMS



*loka-bhaya*-the fearful people; *dekhi'*-seeing this; *prabhura*-of the Lord; *bāhya*-external sense; *ha*-ila-appeared; *śrīvāsa-gṛhete*-in the house of Śrīvāsa Paṇḍita; *giyā*-going there; *gadā*-the club; *phelāila*-threw away.



TRANSLATION



Seeing the people so afraid, the Lord came to His external senses and thus returned to the house of Śrīvāsa Ṭhākura and threw away the club.





TEXT 95





śrīvāse kahena prabhu kariyā viṣāda



loka bhaya pāya,--mora haya aparādha



SYNONYMS



*śrīvāse*-unto Śrīvāsa Ṭhākura; *kahena*-says; *prabhu*-the Lord; *kariyā*-becoming; *viṣāda*-morose; *loka*-people; *bhaya pāya*-become afraid; *mora*-My; *haya*-there is; *aparādha*-offense.



TRANSLATION



The Lord became morose and said to Śrīvāsa Ṭhākura, "When I adopted the mood of Lord Nṛsiṁhadeva, people were greatly afraid. Therefore I stopped, since causing fear among people is an offense."





TEXT 96





śrīvāsa balena,--ye tomāra nāma laya



tāra koṭi aparādha saba haya kṣaya



SYNONYMS



śrīvāsa balena-Śrīvāsa Paṇḍita said; *ye*-anyone who; *tomara*-Your; *nāma*-holy name; *laya*-takes; *tāra*-his; *koṭi*-ten million; *aparādha*-offenses; *saba*-all; *haya*-become; *kṣaya*-vanquished.



TRANSLATION



Śrīvāsa Ṭhākura replied, "Anyone who takes Your holy name vanquishes ten million of his offenses immediately.





TEXT 97





aparādha nāhi, kaile lokera nistāra



ye tomā' dekhila, tāra chuṭila saṁsāra



SYNONYMS



*aparādha*-offense; *nāhi*-did not; *kaile*-committed; *lokera*-of the people; *nistāra*-liberation; *ye*-anyone who; *tomā'*-You; *dekhila*-saw; *tāra*-his; *chuṭila*-became free; *saṁsāra*-material bondage.



TRANSLATION



"There was no offense in Your appearing as Nṛsiṁhadeva. Rather, any man who saw You in that mood was immediately liberated from the bondage of material existence."





TEXT 98





eta bali' śrīvāsa karila sevana



tuṣṭa hañā prabhu āilā āpana-bhavana



SYNONYMS



*eta bali'*-saying this; śrīvāsa-Śrīvāsa Ṭhākura; *karila*-did; *sevana*-worship; *tuṣṭa*-satisfied; *hañā*-becoming; *prabhu*-the Lord; *āilā*-came back; *āpana-bhavana*-to His own home.



TRANSLATION



After saying this, Śrīvāsa Ṭhākura worshiped the Lord, who was then greatly satisfied and returned to His own home.





TEXT 99





āra dina śiva-bhakta śiva-guṇa gāya



prabhura aṅgane nāce, ḍamaru bājāya



SYNONYMS



*āra dina*-another day; *śiva-bhakta*-a devotee of Lord Śiva; *śiva-guṇa*-the qualities of Lord Śiva; *gāya*-chants; *prabhura*-of Lord Caitanya; *aṅgane*-in the courtyard; *nāce*-dances; *ḍamaru*-a kind of musical instrument; *bājāyā*-plays on it.



TRANSLATION



On another day a great devotee of Lord Śiva, chanting of Lord Śiva's qualities, came to Lord Caitanya's house, where he began dancing in the courtyard and playing his ḍamaru [a musical instrument].





TEXT 100





maheśa-āveśa hailā śacīra nandana



tāra skandhe caḍi nṛtya kaila bahu-kṣaṇa



SYNONYMS



*maheśa-aveśa*-in the mood of Lord Śiva; *hailā*-became; *śacīra*-of mother Śacī; *nandana*-son; *tāra skandhe*-on his shoulder; *caḍi*-getting on; *nṛtya*-dance; *kaila*-did; *bahu-kṣaṇa*-for a long time.



TRANSLATION



Then Lord Caitanya, adopting the mood of Lord Śiva, got on the man's shoulders, and thus they danced together for a long time.



PURPORT



Lord Caitanya Mahāprabhu adopted the mood of Lord Śiva, for He is Śiva also. According to the philosophy of acintya-bhedābheda-tattva, Lord Śiva is not different from Lord Viṣṇu, but still Lord Śiva is not Lord Viṣṇu, just as yogurt is nothing but milk and yet is not milk nevertheless. One cannot get the benefit of milk by drinking yogurt. Similarly, one cannot get salvation by worshiping Lord Śiva. If one wants salvation, one must worship Lord Viṣṇu. This is confirmed in the *Bhagavad-gītā* (9.4): mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ. Everything is resting on the Lord, for everything is His potential energy, yet He is not everywhere. Lord Caitanya's adopting the mood of Lord Śiva is not extraordinary, but one should not therefore think that by worshiping Lord Śiva one is worshiping Lord Caitanya. That would be a mistake.





TEXT 101





āra dina eka bhikṣuka āilā māgite



prabhura nṛtya dekhi nṛtya lāgila karite



SYNONYMS



*āra*-another; *dina*-day; *eka*-one; *bhikṣuka*-beggar; *āilā*-came; *māgite*-to beg; *prabhura*-of the Lord; *nṛtya*-dancing; *dekhi*-seeing; *nṛtya*-dancing; *lāgila*-began; *karite*-to perform.



TRANSLATION



On another day a mendicant came to beg alms from the Lord's house, but when he saw the Lord dancing, he also began to dance.





TEXT 102





prabhu-saṅge nṛtya kare parama ullāse



prabhu tāre prema dila, prema-rase bhāse



SYNONYMS



*prabhu*-saṅge-along with the Lord; *nṛtya kare*-was dancing; *parama*-very; *ullāse*-in satisfaction; *prabhu*-the Lord; *tāre*-him; *prema*-love of Godhead; *dila*-delivered; *prema-rase*-in the mellows of love of God; *bhāse*-began to float.



TRANSLATION



He danced with the Lord because he was favored by love of Kṛṣṇa. Thus he flowed in the mellows of love of Godhead.





TEXT 103





āra dine jyotiṣa sarva-jña eka āila



tāhāre sammāna kari' prabhu praśna kaila



SYNONYMS



*āra dine*-some other day; *jyotiṣa*-an astrologer; *sarva-jña*-who knows everything; *eka*-one; *āila*-came there; *tāhāre*-unto him; *sammāna kari'*-giving all honor; *prabhu*-the Lord; *praśna*-question; *kaila*-put.



TRANSLATION



On another day an astrologer came who was supposed to know everything-past, present and future. Thus Śrī Caitanya Mahāprabhu received him with all honor and put this question before him.



PURPORT



Brāhmaṇas generally used to become astrologers, Āyur-vedic physicians, teachers and priests. Although highly learned and respectable, such brāhmaṇas went from door to door to distribute their knowledge. A brāhmaṇa would first go to a householder's home to give information about the functions to be performed on a particular tithi, or date, but if there were sickness in the family, the family members would consult the brāhmaṇa as a physician, and the brāhmaṇa would give instruction and some medicine. Often, since the brāhmaṇas were expert in astrology, people would also be greatly inquisitive about their past, present and future.





Although the brāhmaṇa appeared at Lord Caitanya's house as a beggar, Lord Caitanya Mahāprabhu received him with great respect because he was a qualified brāhmaṇa who knew the astrological science perfectly. Although brāhmaṇas would go door to door just like beggars, they were honored as very respectable guests. This was the system in Hindu society five hundred years ago, during the time of Caitanya Mahāprabhu. This system was current even one hundred years ago; even fifty or sixty years ago, when we were children, such brāhmaṇas would visit householders like humble beggars, and people would derive great benefit from the mercy of such brāhmaṇas. The greatest benefit was that a householder could save a great deal of money from being spent on doctor bills because the brāhmaṇas, aside from explaining the past, present and future, could ordinarily cure all kinds of diseases simply by giving instructions and some medicine. Thus no one was bereft of the benefit of a first-class physician, astrologer and priest. The important members of ISKCON should give careful attention to our Dallas school, where children are being taught Sanskrit and English to become perfect brāhmaṇas. If they are actually trained as perfect brāhmaṇas, they can save society from rogues and ruffians; indeed, people can live happily under the protection of qualified brāhmaṇas. Therefore the *Bhagavad-gītā* (4.13) gives special stress to the division of society (cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ). Unfortunately some people are now claiming to be brāhmaṇas simply by birthright, with no qualifications. Therefore the entire society is in chaos.





TEXT 104





ke āchiluṅ āmi pūrva janme kaha gaṇi'



gaṇite lāgilā sarva-jña prabhu-vākya śuni'



SYNONYMS



*ke āchiluṅ āmi*-who I was; *pūrva janme*-in My previous birth; *kaha*-please say; *gaṇi'*-by your astrological calculation; *gaṇite*-to calculate; *lāgilā*-began; *sarva-jña*-a man who knows past, present and future; *prabhu-vākya*-the words of Lord Caitanya; *śuni'*-hearing.



TRANSLATION



"Please tell Me who I was in My previous birth," the Lord said. "Please tell Me by your astrological computations." Hearing the words of the Lord, the astrologer immediately began to calculate.



PURPORT



Through astrology one can know past, present and future. Modern Western astrologers have no knowledge of the past or future, nor can they perfectly say anything about the present. Herein we find, however, that after hearing Śrī Caitanya Mahāprabhu's order, the astrologer immediately began his calculations. This was not a facade; he actually knew how to ascertain one's past life through astrology. A still-existing treatise called the Bhṛgu-saṁhitā describes a system by which anyone can immediately get information about what he was in the past and what he is going to be in the future. The brāhmaṇas who went door to door as if beggars had perfect command of such vast knowledge. Thus the highest knowledge was easily available even to the poorest man in society. The poorest man could inquire from an astrologer about his past, present and future, with no need for business agreements or exorbitant payments. The brāhmaṇa would give him all the benefit of his knowledge without asking remuneration, and the poor man, in return, would offer a handful of rice, or anything he had in his possession, to satisfy the brāhmaṇa. In a perfect human society, perfect knowledge in any science-medical, astrological, ecclesiastical and so on-is available even to the poorest man, with no anxiety over payment. In the present day, however, no one can get justice, medical treatment, astrological help or ecclesiastical enlightenment without money, and since people are generally poor, they are bereft of the benefits of all these great sciences.





TEXT 105





gaṇi' dhyāne dekhe sarva-jña,--mahā-jyotirmaya



ananta vaikuṇṭha-brahmāṇḍa--sabāra āśraya



SYNONYMS



*gaṇi'*-by calculation; *dhyāne*-by meditation; *dekhe*-sees; *sarva*-jña-knower of everything; *mahā*-jyotir-maya-highly effulgent body; *ananta*-unlimited; *vaikuṇṭha*-spiritual world; *brahmāṇḍa*-planets; *sabāra*-of all of them; *āśraya*-shelter.



TRANSLATION



Through calculation and meditation, the all-knowing astrologer saw the greatly effulgent body of the Lord, which is the resting place of all the unlimited Vaikuṇṭha planets.



PURPORT



Here we get some information of the Vaikuṇṭha world, or spiritual world. Vaikuṇṭha means "without anxiety." In the material world, everyone is full of anxiety, but another world, where there is no anxiety, is described in the *Bhagavad-gītā* (8.20):





paras tasmāt tu bhāvo 'nyo

'vyakto 'vyaktāt sanātanaḥ

yaḥ sa sarveṣu bhūteṣu

naśyatsu na vinaśyati



"Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is."





As there are many planets within the material world, there are many millions of planets, called Vaikuṇṭhalokas, in the spiritual world. All these Vaikuṇṭhalokas, or superior planets, rest on the effulgence of the Supreme Personality of Godhead. As stated in the Brahma-saṁhitā (yasya prabhā prabhavato jagad-aṇḍa-koṭi-), the Brahman effulgence emanating from the body of the Supreme Lord creates innumerable planets in both the spiritual and material worlds; thus these planets are creations of the Supreme Personality of Godhead. The astrologer saw Śrī Caitanya Mahāprabhu to be the very same Personality of Godhead. We can just imagine how learned he was, yet he was traveling door to door, just like an ordinary beggar, for the highest benefit of human society.





TEXT 106





parama-tattva, para-brahma, parama-īśvara



dekhi' prabhura mūrti sarva-jña ha-ila phāṅphara



SYNONYMS



*parama-tattva*-the Supreme Truth; *para-brahma*-the Supreme Brahman; *parama-īśvara*-the Supreme Lord; *dekhi'*-seeing; *prabhura*-of the Lord; *mūrti*-form; *sarva-jña*-the all-knowing astrologer; *ha*-ila-became; *phāṅphara*-confused.



TRANSLATION



Seeing Lord Caitanya Mahāprabhu to be the same Absolute Truth, the Supreme Brahman, the Personality of Godhead, the astrologer was confused.



PURPORT



Herein it is clearly indicated that the Absolute Truth, the Supreme Brahman, is, in the ultimate issue, the Supreme Personality of Godhead. Therefore a person is the beginning of all things. As confirmed in the *Bhagavad-gītā* (10.8), mattaḥ sarvaṁ pravartate: everything begins from the Supreme Personality of Godhead. The Supreme Lord is the supreme living entity. Therefore whatever exists, whether matter or spirit, is all but an emanation from the Supreme Person, or supreme life. The modern scientists' theory that life begins from matter is nonsense. Both matter and life begin from life. Unfortunately the scientists do not know this scientific fact; they are drifting in the darkness of their so-called knowledge.





TEXT 107





balite nā pāre kichu, mauna ha-ila



prabhu punaḥ praśna kaila, kahite lāgila



SYNONYMS



*balite*-to say; *nā pāre*-is not able; *kichu*-anything; *mauna*-silent; *ha*-ila-became; *prabhu*-the Lord; *punaḥ*-again; *praśna*-question; *kaila*-put; *kahite*-to speak; *lāgila*-began.



Struck with wonder, the astrologer remained silent, unable to speak. But when the Lord again put the question before him, he replied as follows.





TEXT 108





pūrva janme chilā tumi jagat-āśraya



*paripūrṇa bhagavān-*-sarvaiśvaryamaya



SYNONYMS



*pūrva janme*-in the previous birth; *chilā*-were; *tumi*-You; *jagat*-universe; *āśraya*-shelter; *paripūrṇa*-with full potencies; *bhagavān*-the Supreme Personality of Godhead; *sarva*-aiśvarya-maya-full of all opulences.



TRANSLATION



"My dear sir, in Your previous birth You were the shelter of all creation, the Supreme Personality of Godhead, full of all opulences.





TEXT 109





pūrve yaiche chilā tumi ebeha se-rūpa



durvijñeya nityānanda--tomāra svarūpa



SYNONYMS



*pūrve*-in the past; *yaiche*-as much as; *chilā*-You were; *tumi*-You; *ebeha*-now also; *se-rūpa*-the same thing; *durvijñeya*-inconceivable; *nityānanda*-eternal happiness; *tomāra*-Your; *svarūpa*-identity.



TRANSLATION



"You are now the same Personality of Godhead that You were in Your previous birth. Your identity is inconceivable eternal happiness."



PURPORT



By the power of astrological science one can even ascertain the position of the Supreme Personality of Godhead. Everything is to be identified by its symptoms. The Supreme Personality of Godhead is identified by the symptoms mentioned in the śāstras. It is not that anyone and everyone can become God without proof from śāstras.





TEXT 110





prabhu hāsi' kailā,--tumi kichu nā jānilā



pūrve āmi āchilāṅ jātite goyālā



SYNONYMS



*prabhu*-the Lord; *hāsi'*-smiling; *kailā*-said; *tumi*-you; *kichu*-anything; *nā*-not; *jānilā*-know; *pūrve*-in the past; *āmi*-I; *āchilāṅ*-was; *jātite*-by caste; *goyālā*-cowherd.



TRANSLATION



When the astrologer was speaking so highly of Him, Śrī Caitanya Mahāprabhu stopped him and began to smile. "My dear sir," He said, "I think you do not know very clearly what I was, for I know that in My previous birth I was a cowherd boy.





TEXT 111





gopa-gṛhe janma chila, gābhīra rākhāla



sei puṇye hailāṅ ebe brāhmaṇa-chāoyāla



SYNONYMS



*gopa-gṛhe*-in the house of a cowherd; *janma*-birth; *chila*-there was; *gābhīra*-of the cows; *rākhāla*-protector; *sei puṇye*-by those pious activities; *hailāṅ*-became; *ebe*-now; *brāhmaṇa*-of a brāhmaṇa; *chāoyāla*-son.



TRANSLATION



"In My last birth I was born in the family of cowherd men, and I gave protection to the calves and cows. Because of such pious activities, I have now become the son of a brāhmaṇa."



PURPORT



The words of Lord Caitanya Mahāprabhu, the greatest authority, herein clearly indicate that one becomes pious simply by keeping cows and protecting them. Unfortunately, people have become such rascals that they do not even care about the words of an authority. People generally consider cowherd men lowly members of society, but herein Caitanya Mahāprabhu confirms that they are so pious that in their next lives they are going to be brāhmaṇas. The caste system has a specific purpose. If this scientific system is followed, human society will get the greatest benefit. Heeding this instruction by the Lord, people should serve cows and calves and in return get ample quantities of milk. There is no loss in serving the cows and calves, but modern human society has become so degraded that instead of giving protection to the cows and serving them, people are killing them. How can they expect peace and prosperity in human society while committing such sinful activities? It is impossible.





TEXT 112





sarva-jña kahe āmi tāhā dhyāne dekhilāṅ



tāhāte aiśvarya dekhi' phāṅphara ha-ilāṅ



SYNONYMS



*sarva-jña*-the all-knowing astrologer; *kahe*-says; *āmi*-I; *tāhā*-that; *dhyāne*-in meditation; *dekhilāṅ*-saw; *tāhāte*-there; *aiśvarya*-opulence; *dekhi'*-by seeing; *phāṅphara*-confused; *ha*-ilāṅ-became.



TRANSLATION



The astrologer said, "What I saw in meditation was full of opulence, and therefore I was confused.



PURPORT



It appears that the astrologer not only was a knower of past, present and future through astrological calculation, but was a great meditator as well. Therefore he was a great devotee and could see Lord Caitanya Mahāprabhu to be the same personality as Kṛṣṇa. He was puzzled, however, about whether Kṛṣṇa and Śrī Caitanya Mahāprabhu were actually the same person.





TEXT 113





sei-rūpe ei-rūpe dekhi ekākāra



kabhu bheda dekhi, ei māyāya tomāra



SYNONYMS



*sei-rūpe*-in that form; *ei-rūpe*-in this form; *dekhi*-I see; *eka-ākāra*-one form; *kabhu*-sometimes; *bheda*-difference; *dekhi*-I see; *ei*-this; *māyāya tomāra*-Your māyā.



TRANSLATION



"I am certain that Your form and the form I saw in my meditation are one and the same. If I see any difference, this is an act of Your illusory energy."



PURPORT



Śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya: in the vision of a perfect devotee, Lord Caitanya Mahāprabhu is a combination of Rādhā and Kṛṣṇa. One who sees Lord Caitanya to be different from Kṛṣṇa is under the illusory energy of the Lord. It appears that the astrologer was already an advanced devotee, and when he came into the presence of the Supreme Lord Śrī Caitanya Mahāprabhu, he became perfectly self-realized and could see that the Supreme Personality of Godhead Kṛṣṇa and Śrī Caitanya Mahāprabhu are one and the same Supreme Person.





TEXT 114





ye hao, se hao tumi, tomāke namaskāra



prabhu tāre prema diyā kaila puraskāra



SYNONYMS



*ye hao*-whatever You are; *se hao tumi*-whatever You may be; *tomāke*-unto You; *namaskāra*-my obeisances; *prabhu*-the Lord; *tāre*-unto him; *prema*-love of Godhead; *diyā*-delivered; *kaila*-did; *puraskāra*-honor.



TRANSLATION



The all-knowing astrologer concluded, "Whatever You may be or whoever You may be, I offer my respectful obeisances unto You!" By His causeless mercy, the Lord then gave him love of Godhead, thus rewarding him for his service.



PURPORT



The incident of Lord Caitanya's meeting the all-knowing astrologer is not mentioned in the *Caitanya-bhāgavata*, but we cannot therefore say that it did not take place. On the contrary, we must accept the statement of Kṛṣṇadāsa Kavirāja Gosvāmī that whatever the *Caitanya-bhāgavata* did not mention he has especially mentioned in *Caitanya-caritāmṛta*.





TEXT 115





eka dina prabhu viṣṇu-maṇḍape vasiyā



'madhu āna', 'madhu āna' balena ḍākiyā



SYNONYMS



*eka dina*-one day; *prabhu*-the Lord; *viṣṇu-maṇḍape*-in the corridor of a Viṣṇu temple; *vasiyā*-sitting; *madhu āna*-bring honey; *madhu āna*-bring honey; *balena*-says; *ḍākiyā*-calling loudly.

TRANSLATION



One day the Lord sat down in the corridor of a Viṣṇu temple and began calling very loudly, "Bring some honey! Bring some honey!"





TEXT 116





nityānanda-gosāñi prabhura āveśa jānila



gaṅgā-jala-pātra āni' sammukhe dharila



SYNONYMS



*nityānanda-gosāñi*-Lord Nityānanda Prabhu; *prabhura*-of the Lord; *āveśa*-ecstasy; *jānila*-could understand; *gaṅgā*-jala-Ganges water; *pātra*-pot; *āni'*-bringing; *sammukhe*-in front; *dharila*-placed it.



TRANSLATION



Nityānanda Prabhu Gosāñi, understanding the ecstatic mood of Śrī Caitanya Mahāprabhu, brought a pot of Ganges water as a token and put it before Him.





TEXT 117





jala pāna kariyā nāce hañā vihvala



yamunākarṣaṇa-līlā dekhaye sakala



SYNONYMS



*jala*-water; *pāna kariyā*-after drinking; *nāce*-dances; *hañā*-becoming; *vihvala*-ecstatic; *yamunā-ākarṣaṇa*-attracting the river Yamunā; *līlā*-pastimes; *dekhaye*-sees; *sakala*-everyone.



TRANSLATION



After drinking the water, Lord Caitanya became so ecstatic that He began to dance. Thus everyone saw the pastime of attracting the river Yamunā.



PURPORT



Yamunākarṣaṇa-līlā is the pastime of attracting Yamunā. One day, Śrī Baladeva wanted the Yamunā River to come before Him, and when the river Yamunā refused, He took His plow, wanting to dig a canal so that Yamunā would be obliged to come there. Since Śrī Caitanya Mahāprabhu is the original form of Baladeva, in His ecstasy He asked everyone to bring honey. In this way, all the devotees standing there saw the yamunākarṣaṇa-līlā. In this līlā, Baladeva was accompanied by His girlfriends. After drinking a honey beverage called Vāruṇī, He wanted to jump into the Yamunā and swim with the girls. It is stated in *Śrīmad-Bhāgavatam* (10.65.25-30, 33) that Lord Baladeva asked Yamunā to come near, and when the river disobeyed the, order of the Lord, He became angry and thus wanted to snatch her near to Him with His plow. Yamunā, however, very much afraid of Lord Balarāma's anger, immediately came and surrendered unto Him, praying to the Lord, the Supreme Personality of Godhead, and admitting her fault. She was then excused. This is the sum and substance of the yamunākarṣaṇa-līlā. The incident is also described in the prayer of Jayadeva Gosvāmī concerning the ten incarnations:





vahasi vapuṣi viśade vasanaṁ jaladābhaṁ

halahati-bhīti-milita-yamunābham

keśava dhṛta-haladhara-rūpa jaya jagad-īśa hare





TEXT 118





mada-matta-gati baladeva-anukāra



ācārya śekhara tāṅre dekhe rāmākāra



SYNONYMS



*mada-matta*-being intoxicated by drinking Vāruṇī; *gati*-movement; *baladeva*-Lord Baladeva; *anukāra*-imitating; *ācārya*-Advaita Ācārya; *śekhara*-at the head; *tāṅre*-Him; *dekhe*-sees; *rāma-ākāra*-in the form of Balarāma.



TRANSLATION



When the Lord, in His ecstasy of Baladeva, was moving as if intoxicated by the beverage, Advaita Ācārya, the chief of the ācāryas [ācārya śekhara], saw Him in the form of Balarāma.





TEXT 119





vanamālī ācārya dekhe soṇāra lāṅgala



sabe mili' nṛtya kare āveśe vihvala



SYNONYMS



*vanamālī ācārya*-of the name Vanamālī Ācārya; *dekhe*-sees; *soṇāra*-made of gold; *lāṅgala*-plow; *sabe*-all; *mili'*-meeting together; *nṛtya*-dance; *kare*-perform; *āveśe*-in ecstasy; *vihvala*-overwhelmed.



TRANSLATION



Vanamālī Ācārya saw a golden plow in the hand of Balarāma, and the devotees all assembled together and danced, overwhelmed by ecstasy.





TEXT 120





ei-mata nṛtya ha-ila cāri prahara



sandhyāya gaṅgā-snāna kari' sabe gelā ghara



SYNONYMS



*ei-mata*-in this way; *nṛtya*-dancing; *ha-ila*-was performed; *cāri*-four; *prahara*-a period of time lasting three hours; *sandhyāya*-in the evening; *gaṅgā*-snāna-taking bath in the Ganges; *kari'*-finishing; *sabe*-all; *gelā*-returned; *ghara*-home.



TRANSLATION



In this way they danced continuously for twelve hours, and in the evening they all took bath in the Ganges and then returned to their homes.





TEXT 121





nagariyā loke prabhu yabe ājñā dilā



ghare ghare saṅkīrtana karite lāgilā



SYNONYMS



*nagariyā*-citizens; *loke*-all the people; *prabhu*-the Lord; *yabe*-when; *ājñā*-order; *dilā*-gave; *ghare ghare*-in each and every home; *saṅkīrtana*-chanting of the Hare Kṛṣṇa mantra; *karite*-to perform; *lāgilā*-began.



TRANSLATION



The Lord ordered all the citizens of Navadvīpa to chant the Hare Kṛṣṇa mantra, and in each and every home they began performing saṅkīrtana regularly.





TEXT 122





'haraye namaḥ, kṛṣṇa yādavāya namaḥ



gopāla govinda rāma śrī-madhusūdana'



SYNONYMS



*haraye namaḥ*-I offer my respectful obeisances to Lord Hari; *kṛṣṇa*-O Kṛṣṇa; *yādavāya*-unto the descendant of the Yadu dynasty; *namaḥ*-all obeisances; *gopāla*-of the name Gopāla; *govinda*-of the name Govinda; *rāma*-of the name Rāma; *śrī-madhusūdana*-of the name Śrī Madhusūdana.



TRANSLATION



[All the devotees sang this popular song along with the Hare Kṛṣṇa mahā-mantra.] "Haraye namaḥ, kṛṣṇa yādavāya namaḥ gopāla govinda rāma śrī-madhusūdana."





TEXT 123





mṛdaṅga-karatāla saṅkīrtana-mahādhvani



'hari' 'hari'--dhvani vinā anya nāhi śuni



SYNONYMS



*mṛdaṅga*-drum; *karatāla*-hand bells; *saṅkīrtana*-chanting of the holy name of the Lord; *mahā*-dhvani-great vibration; *hari*-the Lord; *hari*-the Lord; *dhvani*-sound; *vinā*-except; *anya*-another; *nāhi*-not; *śuni*-one can hear.



TRANSLATION



When the saṅkīrtana movement thus started, no one in Navadvīpa could hear any sound other than the words "Hari! Hari!" and the beating of the mrdaṅga and clashing of hand bells.



PURPORT



The International Society for Krishna Consciousness now has its world center in Navadvīpa, Māyāpur. The managers of this center should see that twenty-four hours a day there is chanting of the holy names of the Hare Kṛṣṇa mahā-mantra, with the addition of haraye namaḥ, kṛṣṇa yādavāya namaḥ, for this song was a favorite of Śrī Caitanya Mahāprabhu's. But all such saṅkīrtana must be preceded by the chanting of the holy names of the five tattvas-śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. We are already accustomed to chant these two mantras-śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda and Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Now, after these, the other two lines-namely, haraye namaḥ, kṛṣṇa yādavāya namaḥ gopāla govinda rāma śrī-madhusūdana-should be added, especially in Māyāpur. Chanting of these six lines should go on so perfectly well that no one there hears any vibration other than the chanting of the holy names of the Lord. That will make the center spiritually all-perfect.





TEXT 124





śuniyā ye kruddha haila sakala yavana



kājī-pāśe āsi' sabe kaila nivedana



SYNONYMS



*śuniyā*-by hearing; *ye*-that; *kruddha*-angry; *haila*-became; *sakala*-all; *yavana*-Muslims; *kājī-pāśe*-in the court of the Kazi, or magistrate; *āsi'*-coming; *sabe*-all; *kaila*-made; *nivedana*-petition.



TRANSLATION



Hearing the resounding vibration of the Hare Kṛṣṇa mantra, the local Muslims, greatly angry, submitted a complaint to the Kazi.



PURPORT



The phaujadarā, or city magistrate, was called the kājī (Kazi). The jamidāras (Zamindars), or landholders (maṇḍalerās), levied taxes on the land, but keeping law and order and punishing criminals was the duty entrusted to the Kazi. Both the Kazi and the landholders were under the control of the governor of Bengal, which at that time was known as Subā-bāṅgālā. The districts of Nadia, Islāmpura and Bāgoyāna were all under the Zamindar named Hari Hoḍa or his descendant known as Kṛṣṇadāsa Hoḍa. It is said that Chand Kazi was the spiritual master of Nawab Hussain Shah. According to one opinion his name was Maulānā Sirājuddina, and according to another his name was Habibara Rahamāna. Descendants of Chand Kazi are still living in the vicinity of Māyāpur. People still go see the tomb of Chand Kazi, which is underneath a campaka tree and is known as Chand Kazi's samādhi.





TEXT 125





krodhe sandhyā-kāle kājī eka ghare āila



mṛdaṅga bhāṅgiyā loke kahite lāgila



SYNONYMS



*krodhe*-in anger; *sandhyā-kāle*-in the evening; *kājī*-the Chand Kazi; *eka ghare*-in one home; *āila*-came; *mṛdaṅga*-drum; *bhāṅgiyā*-breaking; *loke*-unto the people; *kahite*-to speak; *lāgila*-began.



TRANSLATION



Chand Kazi angrily came to one home in the evening, and when he saw kīrtana going on, he broke a mṛdaṅga and spoke as follows.





TEXT 126





eta-kāla keha nāhi kaila hinduyāni



ebe ye udyama cālāo kāra bala jāni'



SYNONYMS



*eta*-kāla-so long; *keha*-anyone; *nāhi*-not; *kaila*-performed; *hinduyāni*-regulative principles of the Hindus; *ebe*-now; *ye*-that; *udyama*-endeavor; *cālāo*-you propagate; *kāra*-whose; *bala*-strength; *jāni'*-I want to know.



TRANSLATION



"For so long you did not follow the regulative principles of the Hindu religion, but now you are following them with great enthusiasm. May I know by whose strength you are doing so?



PURPORT



It appears that from the aggression of Baktiyār Khiliji in Bengal until the time of Chand Kazi, Hindus, or the followers of the Vedic principles, were greatly suppressed. Like the Hindus in present-day Pakistan, practically no one could execute the Hindu religious principles freely. Chand Kazi referred to this condition of Hindu society. Formerly the Hindus had not been straightforward in executing their Hindu principles, but now they were freely chanting the Hare Kṛṣṇa mahā-mantra. Therefore it must have been by the strength of someone else that they were so daring.





Actually, that was the fact. Although the members of the so-called Hindu society had followed the social customs and formulas, they had practically forgotten to execute their religious principles strictly. But with the presence of Śrī Caitanya Mahāprabhu they actually began following the regulative principles according to His order. That order is still existing, and anywhere and everywhere, in all parts of the world, one can execute it. That order is to become a spiritual master under the direction of Śrī Caitanya Mahāprabhu by following the regulative principles, chanting daily at least sixteen rounds of the Hare Kṛṣṇa mahā-mantra, and preaching the cult of Kṛṣṇa consciousness all over the world. If we adhere to the order of Śrī Caitanya Mahāprabhu, we shall get spiritual strength without a doubt, and we shall be free to preach this cult of the Hare Kṛṣṇa movement and not be hampered by anyone.





TEXT 127





keha kīrtana nā kariha sakala nagare



āji āmi kṣamā kari' yāitechoṅ ghare



SYNONYMS



*keha*-anyone; *kīrtana*-chanting of the Hare Kṛṣṇa mahā-mantra; *nā*-do not; *kariha*-perform; *sakala nagare*-in the whole town; *āji*-today; *āmi*-I; *kṣamā kari'*-excusing; *yāitechoṅ*-am returning; *ghare*-home.



TRANSLATION



"No one should perform saṅkīrtana on the streets of the city. Today I am excusing the offense and returning home.



PURPORT



Such orders stopping saṅkīrtana in the streets of the world's great cities have been imposed upon members of the Hare Kṛṣṇa movement. We have hundreds of centers all over the world, and we have been specifically persecuted in Australia. In most cities of the Western world we have been arrested many times by the police, but we are nevertheless executing the order of Śrī Caitanya Mahāprabhu by chanting on the streets of all the important cities, like New York, London, Chicago, Sydney, Melbourne, Paris and Hamburg. We must remember that such incidents took place in the past, five hundred years ago, and the fact that they are still going on indicates that our saṅkīrtana movement is really authorized, for if saṅkīrtana were an insignificant material affair, demons would not object to it. The demons of the time tried to obstruct the saṅkīrtana movement started by Śrī Caitanya Mahāprabhu. Similar demons are trying to obstruct the saṅkīrtana movement we are executing all over the world, and this proves that our saṅkīrtana movement is still pure and genuine, following in the footsteps of Śrī Caitanya Mahāprabhu.





TEXT 128





āra yadi kīrtana karite lāga pāimu



sarvasva daṇḍiyā tāra jāti ye la-imu



SYNONYMS



*āra*-again; *yadi*-if; *kīrtana*-chanting of the Hare Kṛṣṇa mahā-mantra; *karite*-to do; *lāga*-contact; *pāimu*-I shall take; *sarva-sva*-all possessions; *daṇḍiyā*-chastising; *tāra*-his; *jāti*-caste; *ye*-that; *la-imu*-I shall take.



TRANSLATION



"The next time I see someone performing such saṅkīrtana, I shall certainly chastise him by not only confiscating all his property but also converting him into a Muslim."



PURPORT



To convert a Hindu into a Muslim was an easy affair in those days. If a Muslim simply sprinkled water on the body of a Hindu, it was supposed that the Hindu had already become a Muslim. During the transition of the British in Bangladesh during the last Hindu-Muslim riots, many Hindus were converted into Muslims by having cows' flesh forcibly pushed into their mouths. Hindu society was so rigid at the time of Lord Caitanya that if a Hindu were converted into a Muslim, there was no chance of his being reformed. In this way the Muslim population in India increased. None of the Muslims came from outside; social customs somehow or other forced Hindus to become Muslims, with no chance of returning to Hindu society. Emperor Aurangzeb also inaugurated a tax that Hindus had to pay because of their being Hindus. Thus all the poor Hindus of the lower class voluntarily became Muslims to avoid the tax. In this way the Muslim population in India increased. Chand Kazi threatened to convert the people into Muslims by the simple process of sprinkling water on their bodies.





TEXT 129





eta bali' kājī gela,--nagariyā loka



prabhu-sthāne nivedila pāñā baḍa śoka



SYNONYMS



*eta bali'*-thus saying; *kājī*-the magistrate; *gela*-returned; *nagariyā loka*-the citizens in general; *prabhu*-sthāne-before the Lord; *nivedila*-submitted; *pāñā*-getting; *baḍa*-very; *śoka*-shock.



TRANSLATION



After saying this, the Kazi returned home, and the devotees, greatly shocked that they were forbidden to chant Hare Kṛṣṇa, submitted their grief to Lord Caitanya Mahāprabhu.





TEXT 130





prabhu ājñā dila--yāha karaha kīrtana



muñi saṁhārimu āji sakala yavana



SYNONYMS



*prabhu*-the Lord; *ājñā dila*-ordered; *yāha*-go; *karaha*-and perform; *kīrtana*-saṅkīrtana, chanting of the Hare Kṛṣṇa mahā-mantra; *muñi*-I; *saṁhārimu*-shall kill; *āji*-today; *sakala*-all; *yavana*-the Muslims.



TRANSLATION



Lord Caitanya ordered, "Go peform saṅkīrtana! Today I shall kill all the Muslims!"



PURPORT



Gandhi is known for having started the movement of nonviolent civil disobedience in India, but about five hundred years before him, Śrī Caitanya Mahāprabhu started His movement of nonviolent civil disobedience to the order of Chand Kazi. It is not necessary to commit violence to stop the opposition from hindering a movement, for one can kill their demoniac behavior with reason and argument. Following in the footsteps of Lord Caitanya Mahāprabhu, whenever there are obstacles the Hare Kṛṣṇa movement should kill the opposition with reason and argument and thus stop their demoniac behavior. If we became violent in every case, it would be difficult for us to manage our affairs. We should therefore follow in the footsteps of Lord Caitanya Mahāprabhu, who disobeyed the order of Chand Kazi but subdued him with reason and argument.





TEXT 131





ghare giyā saba loka karaye kīrtana



kājīra bhaye svacchanda nahe, camakita mana



SYNONYMS



*ghare giyā*-returning home; *saba*-all; *loka*-citizens; *karaye*-performed; *kīrtana*-saṅkīrtana; *kājīra*-of the Kazi; *bhaye*-from fear; *svacchanda*-carefree; *nahe*-not; *camakita*-always full of anxieties; *mana*-the mind.



TRANSLATION



Returning home, all the citizens began performing saṅkīrtana, but because of the order of the Kazi, they were not carefree but always full of anxiety.





TEXT 132





tā-sabhāra antare bhaya prabhu mane jāni



kahite lāgilā loke śīghra ḍāki' āni'



SYNONYMS



*tā-sabhāra*-of all of them; *antare*-in the mind; *bhaya*-fear; *prabhu*-the Lord; *mane*-in the mind; *jāni*-understanding; *kahite*-to speak; *lāgilā*-began; *loke*-to the people; *śīghra*-very soon; *ḍāki'*-calling; *āni'*-bringing them.



TRANSLATION



Understanding the anxiety within the people's minds, the Lord called them together and spoke to them as follows.





TEXT 133





nagare nagare āji karimu kīrtana



sandhyā-kāle kara sabhe nagara-maṇḍana



SYNONYMS



*nagare*-from town; *nagare*-to town; *āji*-today; *karimu*-I shall perform; *kīrtana*-chanting of the Hare Kṛṣṇa mahā-mantra; *sandhyā-kāle*-in the evening; *kara*-do; *sabhe*-all; *nagara*-of the city; *maṇḍana*-decoration.



TRANSLATION



"In the evening I shall perform saṅkīrtana in each and every town. Therefore you should all decorate the city in the evening.



PURPORT



At that time, Navadvīpa was composed of nine small cities, so the words nagare nagare are significant. Śrī Caitanya Mahāprabhu wanted to perform kīrtana in each of these neighboring towns. He ordered the city decorated for the function.





TEXT 134





sandhyāte deuṭi sabe jvāla ghare ghare



dekha, kona kājī āsi' more mānā kare



SYNONYMS



*sandhyāte*-in the evening; *deuṭi*-lamps; *sabe*-everyone; *jvāla*-light up; *ghare ghare*-in each and every home; *dekha*-just wait and see; *kona*-which kind; *kājī*-magistrate; *āsi'*-coming; *more*-unto Me; *mānā kare*-orders Me to stop.



TRANSLATION



"In the evening, burn torchlights in every home. I shall give protection to everyone. Let us see what kind of Kazi comes to stop our kīrtana."





TEXT 135





eta kahi' sandhyā-kale cāle gaurarāya



kīrtanera kaila prabhu tina sampradāya



SYNONYMS



*eta kahi'*-saying this; *sandhyā-kāle*-in the evening; *cale*-went out; *gaura*-rāya-Gaurasundara; *kīrtanera*-of performing saṅkīrtana; *kaila*-made; *prabhu*-the Lord; *tina*-three; *sampradāya*-parties.



TRANSLATION



In the evening Lord Gaurasundara went out and formed three parties to perform kīrtana.



PURPORT



This is a scheme for performing kīrtana in a procession. During Śrī Caitanya Mahāprabhu's time, one party was composed of twenty-one men: four people playing mṛdaṅgas, one leading the chanting, and sixteen others striking karatālas, responding to the leading chanter. If many men join the saṅkīrtana movement, they may follow in the footsteps of Śrī Caitanya Mahāprabhu and form different parties according to the time and the number of men available.





TEXT 136





āge sampradāye nṛtya kare haridāsa



madhye nāce ācārya-gosāñi parama ullāsa



SYNONYMS



*āge*-in front; *sampradāye*-in the party; *nṛtya*-dancing; *kare*-does; haridāsa-Ṭhākura Haridāsa; *madhye*-in the middle; *nāce*-dances; *ācārya-gosāñi*-Śrī Advaita Ācārya; *parama*-very; *ullāsa*-happy.



TRANSLATION



In the front party danced Ṭhākura Haridāsa, and in the middle party danced Advaita Ācārya with great jubilition.





TEXT 137





pāche sampradāye nṛtya kare gauracandra



tāṅra saṅge nāci' bule prabhu nityānanda



SYNONYMS



*pāche*-at the rear; *sampradāye*-in the party; *nṛtya*-dancing; *kare*-does; *gauracandra*-Lord Gaurāṅga; *tāṅra*-His; *saṅge*-along with; *nāci'*-dancing; *bule*-moves; *prabhu*-Lord; *nityānanda*-of the name Nityānanda.



TRANSLATION



Lord Gaurasundara Himself danced in the rear party, and Śrī Nityānanda Prabhu moved with Lord Caitanya's dancing.





TEXT 138





vṛndāvana-dāsa ihā 'caitanya-maṅgale'



vistāri' varṇiyāchena, prabhu-kṛpā-bale



SYNONYMS



*vṛndāvana*-dāsa-Vṛndāvana dāsa Ṭhākura; *ihā*-this; *caitanya-maṅgale*-in his book named Caitanya-maṅgala; *vistāri'*-elaborately; *varṇiyāchena*-has described; *prabhu*-of the Lord; *kṛpā-bale*-by the strength of mercy.



TRANSLATION



By the grace of the Lord, Śrīla Vṛndāvana dāsa Ṭhākura has elaborately described this incident in his *Caitanya-maṅgala*.





TEXT 139





ei mata kīrtana kari' nagare bhramilā



bhramite bhramite sabhe kājī-dvāre gelā



SYNONYMS



*ei mata*-in this way; *kīrtana*-congregational chanting; *kari'*-executing; *nagare*-in the city; *bhramilā*-circumambulated; *bhramite bhramite*-while thus moving; *sabhe*-all of them; *kājī*-dvāre-at the door of the Kazi; *gelā*-reached.



TRANSLATION



Peforming kīrtana in this way, circumambulating through every nook and corner of the city, they finilly reached the door of the Kazi.





TEXT 140





tarja-garja kare loka, kare kolāhala



gauracandra-bale loka praśraya-pāgala



SYNONYMS



*tarja*-garja-murmuring in anger; *kare*-do; *loka*-the people; *kare*-do; *kolāhala*-roaring; *gauracandra*-of Lord Śrī Caitanya Mahāprabhu; *bale*-by the power; *loka*-people; *praśraya*-pāgala-became mad by such indulgence.



TRANSLATION



Murmuring in anger and making a roaring sound, the people, under the protection of Lord Caitanya, became mad through such indulgence.



PURPORT



The Kazi had issued an order not to perform kīrtana, congregational chanting of the holy name of the Lord. But when this was brought up to Lord Caitanya Mahāprabhu, He ordered civil disobedience to the Kazi's order. Lord Caitanya and all His devotees, naturally enthusiastic although agitated, must have made a great noise with their loud cries.





TEXT 141





kīrtanera dhvanite kājī lukāila ghare



tarjana garjana śuni' nā haya bāhire



SYNONYMS



*kīrtanera*-of the saṅkīrtana movement; *dhvanite*-by the sound; *kājī*-the Chand Kazi; *lukāila*-hid himself; *ghare*-in the room; *tarjana*-murmuring; *garjana*-protesting; *śuni'*-hearing; *nā*-does not; *haya*-come out; *bāhire*-outside.



TRANSLATION



The loud sound of the chanting of the Hare Kṛṣṇa mantra certainly made the Kazi very much afraid, and he hid himself within his room. Hearing the people thus protesting, murmuring in great anger, the Kazi would not come out of his home.



PURPORT



The Kazi's order not to perform saṅkīrtana could stand only as long as there was no civil disobedience. Under the leadership of the Supreme Lord, Śrī Caitanya Mahāprabhu, the chanters, increasing in number, disobeyed the order of the Kazi. Thousands assembled together and formed parties, chanting the Hare Kṛṣṇa mahā-mantra and making a tumultuous sound of protest. Thus the Kazi was very much afraid, as naturally one should be under such circumstances.





In the present day also, people all over the world may join together in the Kṛṣṇa consciousness movement and protest against the present degraded governments of the world's godless societies, which are based on all kinds of sinful activities. *Śrīmad-Bhāgavatam* states that in the Age of Kali, thieves, rogues and fourth-class people who have neither education nor culture capture the seats of governments to exploit the citizens. This is a symptom of Kali-yuga that has already appeared. People cannot feel secure about their lives and property, yet the so-called governments continue, and government ministers get fat salaries, although they are unable to do anything good for society. The only remedy for such conditions is to enhance the sankīrtana movement under the banner of Kṛṣṇa consciousness and protest against the sinful activities of all the world's governments.



The Kṛṣṇa consciousness movement is not a sentimental religious movement; it is a movement for the reformation of all the anomalies of human society. If people take to it seriously, discharging this duty scientifically, as ordered by Śrī Caitanya Mahāprabhu, the world will see peace and prosperity instead of being confused and hopeless under useless governments. There are always rogues and thieves in human society, and as soon as a weak government is unable to execute its duties, these rogues and thieves come out to do their business. Thus the entire society becomes a hell unfit for gentlemen to live in. There is an immediate need for a good government-a government by the people, with Kṛṣṇa consciousness. Unless the masses of people become Kṛṣṇa conscious, they cannot be good men. The Kṛṣṇa consciousness movement that Śrī Caitanya Mahāprabhu started by chanting the Hare Kṛṣṇa mahā-mantra still has its potency. Therefore people should understand it seriously and scientifically and spread it all over the world.



The saṅkīrtana movement started by Śrī Caitanya Mahāprabhu is described in the *Caitanya-bhāgavata*, Madhya-khaṇḍa, Twenty-third Chapter, beginning with verse 241, which states, "My dear Lord, let my mind be fixed at Your lotus feet." Following Lord Caitanya's chanting, all the devotees reproduced the same sound He chanted. In this way the Lord proceeded, leading the entire party on the strand roads by the bank of the Ganges. When the Lord came to His own ghāṭa, or bathing place, He danced more and more. Then He proceeded to Mādhāi's ghāṭa. In this way Śrī Caitanya Mahāprabhu, the Supreme Lord, who was known as Viśvambhara, danced all over the banks of the Ganges. Then He proceeded to Bārakoṇā-ghāṭa, the Nāgariyā-ghāṭa, and, traveling through Gaṅgānagara, reached Simuliyā, a quarter at one end of the town. All these places surround Śrī Māyāpur. After reaching Simuliyā, the Lord proceeded towards the Kazi's house, and in this way He reached the door of Chand Kazi.





TEXT 142





uddhata loka bhāṅge kājīra ghara-puṣpavana



vistāri' varṇilā ihā dāsa-vṛndāvana



SYNONYMS



*uddhata*-agitated; *loka*-persons; *bhāṅge*-break; *kājīra*-of the Kazi; *ghara*-house; *puṣpa*-vana-flower garden; *vistāri'*-elaborately; *varṇilā*-described; *ihā*-this; *dāsa*-vṛndāvana-Śrīla Vṛndāvana dāsa Ṭhākura.



TRANSLATION



Naturally some of the people who were very much agitated began to retaliate the Kazi's actions by wrecking his house and flower garden. Śrīla Vṛndāvana dāsa Ṭhākura has elaborately described this incident.





TEXT 143





tabe mahāprabhu tāra dvārete vasilā



bhavya-loka pāṭhāiyā kājīre bolāilā



SYNONYMS



*tabe*-thereafter; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāra dvārete*-at the Kazi's door; *vasilā*-sat down; *bhavya*-loka-respectable persons; *pāṭhāiyā*-sending; *kājīre*-unto the Kazi; *bolāilā*-had them call.



TRANSLATION



Thereafter, when Śrī Caitanya Mahāprabhu reached the Kazi's house, He sat down by the doorway and sent some respectable persons to call for the Kazi.





TEXT 144





dūra ha-ite āilā kājī māthā noyāiyā



kājīre vasāilā prabhu sammāna kariyā



SYNONYMS



*dūra ha*-ite-from a distant place; *āilā*-came; *kājī*-the Kazi; *māthā*-head; *noyāiyā*-bowed down; *kājīre*-unto the Kazi; *vasāilā*-gave a seat; *prabhu*-the Lord; *sammāna*-respect; *kariyā*-offering.



TRANSLATION



When the Kazi came, his head bowed down, the Lord gave him proper respect and a seat.



PURPORT



Some of the men in Śrī Caitanya Mahāprabhu's civil disobedience movement were agitated because they could not control their minds. But the Lord was thoroughly peaceful, sober and unagitated. Therefore when the Kazi came down to see Him, the Lord offered him proper respect and a seat because he was a respectable government officer. Thus the Lord taught us by His personal behavior. In pushing on our saṅkīrtana movement of Kṛṣṇa consciousness, we might have to face difficult days, but we should always follow in the footsteps of Śrī Caitanya Mahāprabhu and do the needful according to the time and circumstances.





TEXT 145





prabhu balena,--āmi tomāra āilāma abhyāgata



āmi dekhi' lukāilā,--e-dharma kemata



SYNONYMS



*prabhu balena*-the Lord said; *āmi*-I; *tomāra*-your; *āilāma*-have come; *abhyāgata*-guest; *āmi*-Me; *dekhi'*-seeing; *lukāilā*-you disappeared; *e-dharma kemata*-what kind of etiquette is this.



TRANSLATION



In a friendly way, the Lord said, "Sir, I have come to your house as your guest, but upon seeing Me you hid yourself in your room. What kind of etiquette is this?"





TEXT 146





kājī kahe--tumi āisa kruddha ha-iyā



tomā śānta karāite rahinu lukāiyā



SYNONYMS



*kājī kahe*-the Kazi replied; *tumi*-You; *āisa*-have come; *kruddha*-angry; *ha*-iyā-being; *tomā*-You; *śānta*-pacified; *karāite*-to make; *rahinu*-I remained; *lukāiyā*-hiding out of sight.



TRANSLATION



The Kazi replied, "You have come to my house in a very angry mood. To pacify You, I did not come before You immediately but kept myself hidden.





TEXT 147





ebe tumi śāntā haile, āsi, mililāṅ



bhāgya mora,--tomā hena atithi pāilāṅ



SYNONYMS



*ebe*-now; *tumi*-You; *śānta*-pacified; *haile*-have become; *āsi'*-coming; *mililāṅ*-I have met (You); *bhāgya mora*-it is my great fortune; *toma*-You; *hena*-like; *atithi*-guest; *pāilāṅ*-I have received.



TRANSLATION



"Now that You have become pacified, I have come to You. It is my good fortune to receive a guest like Your Honor.





TEXT 148





grāma-sambandhe 'cakravartī' haya mora cācā



deha-sambandhe haite haya grāma-sambandha sāṅcā



SYNONYMS



*grāma-sambandhe*-in our neighborhood relationship; *cakravartī*-Your grandfather Nīlāmbara Cakravartī; *haya*-becomes; *mora*-my; *cācā*-uncle; *deha-sambandhe*-in a bodily relationship; *haite*-than; *haya*-becomes; *grāma*-sambandha-neighborhood relationship; *sāṅcā*-more powerful.



TRANSLATION



"In our village relationship, Nīlāmbara Cakravartī Ṭhākura was my uncle. Such a relationship is stronger than a bodily relationship.



PURPORT



In India, even in the interior villages, all the Hindu and Muslim communities used to live very peacefully by establishing a relationship between them. The young men called the elderly members of the village by the name cācā or kākā, "uncle," and men of the same age called each other dādā, "brother." The relationship was very friendly. There were even invitations from Muslim houses to Hindu houses and from Hindu houses to Muslim houses. Both the Hindus and the Muslims accepted the invitations to go to one another's houses to attend ceremonial functions. Even until fifty or sixty years ago, the relationship between Hindus and Muslims was very friendly, and there were no disturbances. We do not find any Hindu-Muslim riots in the history of India, even during the days of the Muslims' rule over the country. Conflict between Hindus and Muslims was created by polluted politicians, especially foreign rulers, and thus the situation gradually became so degraded that India was divided into Hindustan and Pakistan. Fortunately, the remedy to unite not only the Hindus and Muslims but all communities and all nations can still be implemented by the Hare Kṛṣṇa movement on the strong basic platform of love of Godhead.





TEXT 149





nīlāmbara cakravartī haya tomāra nānā



se-sambandhe hao tumi āmāra bhāginā



SYNONYMS



*nīlāmbara cakravartī*-of the name Nīlāmbara Cakravartī; *haya*-becomes; *tomāra*-Your; *nānā*-maternal grandfather; *se-sambandhe*-by such a relationship; *hao*-become; *tumi*-You; *āmāra*-my; *bhāginā*-nephew (the son of my sister).



TRANSLATION



"Nīlāmbara Cakravartī is Your maternal grandfather, and by this relationship You are thus my nephew.





TEXT 150





bhāgināra krodha māmā avaśya sahaya



mātulera aparādha bhāginā nā laya



SYNONYMS



*bhāgināra*-of the nephew; *krodha*-anger; *māmā*-maternal uncle; *avaśya*-certainly; *sahaya*-tolerates; *mātulera*-of the maternal uncle; *aparādha*-offense; *bhāginā*-the nephew; *nā*-does not; *laya*-accept.



TRANSLATION



"When a nephew is very angry, his maternal uncle is tolerant, and when the maternal uncle commits an offense, the nephew does not take it very seriously."





TEXT 151





ei mata duṅhāra kathā haya ṭhāre-ṭhore



bhitarera artha keha bujhite nā pāre



SYNONYMS



*ei mata*-in this way; *duṅhāra*-of both of them; *kathā*-conversation; *haya*-took place; *ṭhāre-ṭhore*-with different indications; *bhitarera*-inner; *artha*-meaning; *keha*-anyone; *bujhite*-to understand; *nā pāre*-is not able.



TRANSLATION



In this way the Kazi and the Lord talked with each other with various indications, but no outsider could understand the inner meaning of their conversation.





TEXT 152





prabhu kahe,--praśna lāgi' āilāma tomāra sthāne



kājī kahe,--ājñā kara, ye tomāra mane



SYNONYMS



*prabhu kahe*-the Lord said; *praśna lāgi'*-just to inquire from you; *āilāma*-I have come; *tomāra sthāne*-at your place; *kājī kahe*-the Kazi replied; *ājñā kara*-just order me; *ye*-whatever; tomāra mane-(is) in Your mind.



TRANSLATION



The Lord said, "My dear uncle, I have come to your home just to ask you some questions."



"Yes," the Kazi replied, "You are welcome. Just tell me what is in Your mind."





TEXT 153





prabhu kahe,--go-dugdha khāo, gābhī tomāra mātā



vṛṣa anna upajāya, tāte teṅho pitā



SYNONYMS



*prabhu kahe*-the Lord said; *go-dugdha khāo*-you drink cows' milk; *gābhī*-the cow (is); *tomāra*-your; *mātā*-mother; *vṛṣa*-the bull; *anna*-grains; *upajaya*-produces; *tāte*-therefore; *teṅho*-he; pitā-(is) your father.



TRANSLATION



The Lord said, "You drink cows' milk; therefore the cow is your mother. And the bull produces grains for your maintenance; therefore he is your father.





TEXT 154





pitā-mātā māri' khāo--ebā kon dharma



kon bale kara tumi e-mata vikarma



SYNONYMS



*pitā*-mātā-father and mother; *māri'*-killing; *khāo*-you eat; *ebā*-this; *kon*-what kind of; *dharma*-religion; *kon bale*-on what strength; *kara*-do; *tumi*-you; *e*-mata-such; *vikarma*-sinful activities.



TRANSLATION



"Since the bull and cow are your father and mother, how can you kill and eat them? What kind of religious principle is this? On what strength are you so daring that you commit such sinful activities?"



PURPORT



Everyone can understand that we drink the milk of cows and take the help of bulls in producing agricultural products. Therefore, since our real father gives us food grains and our mother gives us milk with which to live, the cow and bull are considered our father and mother. According to Vedic civilization, there are seven mothers, of which the cow is one. Therefore Śrī Caitanya Mahāprabhu challenged the Muslim Kazi, "What kind of religious principle do you follow by killing your father and mother to eat them?" In any civilized human society, no one would dare kill his father and mother for the purpose of eating them. Therefore Śrī Caitanya Mahāprabhu challenged the system of Muslim religion as patricide and matricide. In the Christian religion also, a principal commandment is "Thou shalt not kill." Nevertheless, Christians violate this rule; they are very expert in killing and in opening slaughterhouses. In our Kṛṣṇa consciousness movement, our first provision is that no one should be allowed to eat any kind of flesh. It does not matter whether it is cows' flesh or goats' flesh, but we especially stress the prohibition against cows' flesh because according to śāstra the cow is our mother. Thus the Muslims' cow-killing was challenged by Śrī Caitanya Mahāprabhu.





TEXT 155





kājī kahe,--tomāra yaiche veda-purāṇa



taiche āmāra śāstra--ketāva 'korāṇa'



SYNONYMS



*kājī kahe*-the Kazi replied; *tomāra*-Your; *yaiche*-as much as; *veda-purāṇa*-the Vedas and Purāṇas; *taiche*-similarly; *āmāra*-our; *śāstra*-scripture; *ketāva*-the holy book; *korāṇa*-the Koran.



TRANSLATION



The Kazi replied, "As You have Your scriptures called the *Vedas* and *Purāṇas*, we have our scripture, known as the holy Koran.



PURPORT



Chand Kazi agreed to talk with Śrī Caitanya Mahāprabhu on the strength of the scriptures. According to the Vedic scripture, if one can support his position by quoting from the *Vedas*, his argument is perfect. Similarly, when the Muslims support their position with quotations from the Koran, their arguments are also authorized. When Lord Śrī Caitanya Mahāprabhu raised the question of the Muslims' cow-killing and bull-killing, Chand Kazi came to the standard of understanding from his scriptures.





TEXT 156





sei śāstre kahe,--pravṛtti-nivṛtti-mārga-bheda



nivṛtti-mārge jīva-mātra-vadhera niṣedha



SYNONYMS



*sei śāstre*-in the scripture (the Koran); *kahe*-it is ordered; *pravṛtti*-of attachment; *nivṛtti*-of detachment; *mārga*-ways; *bheda*-difference; *nivṛtti*-of detachment; *mārge*-on the path; *jīva-mātra*-of any living entity; *vadhera*-of killing; *niṣedha*-prohibition.



TRANSLATION



"According to the Koran, there are two ways of advancement-through increasing the propensity to enjoy and decreasing the propensity to enjoy. On the path of decreasing attachment [nivṛtti-mārga], the killing of animals is prohibited.





TEXT 157





pravṛtti-mārge go-vadha karite vidhi haya



śāstra-ājñāya vadha kaile nāhi pāpa-bhaya



SYNONYMS



*pravṛtti*-mārge-on the path of attachment; *go-vadha*-the killing of cows; *karite*-to execute; *vidhi*-regulative principles; *haya*-there are; *śāstra-ājñāya*-on the order of the scripture; *vadha*-killing; *kaile*-if one commits; *nāhi*-there is no; *pāpa*-bhaya-fear of sinful activities.



TRANSLATION



"On the path of material activities, there is regulation for killing cows. If such killing is done under the guidance of scripture, there is no sin."



PURPORT



The word śāstra is derived from the dhātu, or verbal root, śas. Śas-dhātu pertains to controlling or ruling. A government's ruling through force or weapons is called śastra. Thus whenever there is ruling, either by weapons or by injunctions, the śas-dhatu is the basic principle. Between śastra (ruling through weapons) and śāstra (ruling through the injunctions of the scriptures), the better is śāstra. Our Vedic scriptures are not ordinary lawbooks of human common sense; they are the statements of factually liberated persons unaffected by the imperfectness of the senses.





Śāstra must be correct always, not sometimes correct and sometimes incorrect. In the Vedic scriptures, the cow is described as a mother. Therefore she is a mother for all time; it is not, as some rascals say, that in the Vedic age she was a mother but she is not in this age. If śāstra is an authority, the cow is a mother always; she was a mother in the Vedic age, and she is a mother in this age also.

If one acts according to the injunctions of śāstra, he is freed from the reactions of sinful activity. For example, the propensities for eating flesh, drinking wine and enjoying sex life are all natural to the conditioned soul.The path of such enjoyment is called pravṛtti-marga. The śāstra says, pravṛttir eṣāṁ bhūtānāṁ nivṛttis tu mahā-phalā: one should not be carried away by the propensities of defective conditioned life; one should be guided by the principles of the śāstras. A child's propensity is to play all day long, but it is the injunction of the śāstras that the parents should take care to educate him. The śāstras are there just to guide the activities of human society. But because people do not refer to the instructions of śāstras, which are free from defects and imperfections, they are therefore misguided by so-called educated teachers and leaders who are full of the deficiencies of conditioned life.





TEXT 158





tomāra vedete āche go-vadhera vāṇī



ataeva go-vadha kare baḍa baḍa muni



SYNONYMS



*tomāra vedete*-in Your Vedic literature; *āche*-there is; *go-vadhera*-for cow-killing; *vāṇī*-injunction; *ataeva*-therefore; *go*-vadha-cow-killing; *kare*-does; *baḍa baḍa*-very, very great; *muni*-sages.



TRANSLATION



As a learned scholar, the Kazi challenged Caitanya Mahāprabhu, "In Your Vedic scriptures there is an injunction for killing a cow. On the strength of this injunction, great sages peformed sacrifices involving cow-killing."





TEXT 159





prabhu kahe,--vede kahe go-vadha niṣedha



ataeva hindu-mātra nā kare go-vadha



SYNONYMS



*prabhu kahe*-the Lord replied; *vede*-in the Vedas; *kahe*-is enjoined; *go*-vadha-cow-killing; *niṣedha*-prohibition; *ataeva*-therefore; *hindu*-Hindu; *mātra*-any; *nā*-does not; *kare*-execute; *go*-vadha-cow-killing.



TRANSLATION



Refuting the Kazi's statement, the Lord immediately replied, "The *Vedas* clearly enjoin that cows should not be killed. Therefore every Hindu, whoever he may be, avoids indulging in cow-killing.



PURPORT



In the Vedic scriptures there are concessions for meat-eaters. It is said that if one wants to eat meat, he should kill a goat before the goddess Kālī and then eat its meat. Meat-eaters are not allowed to purchase meat or flesh from a market or slaughterhouse. There are no sanctions for maintaining regular slaughterhouses to satisfy the tongues of meat-eaters. As far as cow-killing is concerned, it is completely forbidden. Since the cow is considered a mother, how could the *Vedas* allow cow-killing? Śrī Caitanya Mahāprabhu pointed out that the Kazi's statement was faulty. In the *Bhagavad-gītā* (18.44) there is a clear injunction that cows should be protected: kṛṣi-gorakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam. "The duty of vaiśyas is to produce agricultural products, trade and give protection to cows." Therefore it is a false statement that the Vedic scriptures contain injunctions permitting cow-killing.





TEXT 160





jiyāite pāre yadi, tabe māre prāṇī



veda-purāṇe āche hena ājñā-vāṇī



SYNONYMS



*jiyāite*-to rejuvenate; *pāre*-one is able; *yadi*-if; *tabe*-then; *māre*-can kill; *prāṇī*-living being; *veda-purāṇe*-in the Vedas and Purāṇas; *āche*-there are; *hena*-such; *ājñā*-vāṇī-orders and injunctions.



TRANSLATION



"In the *Vedas* and *Purāṇas* there are injunctions declaring that if one can revive a living being, be can kill it for experimental purposes.





TEXT 161





ataeva jarad-gava māre muni-gaṇa



veda-mantre siddha kare tāhāra jīvana



SYNONYMS



*ataeva*-therefore; *jarad*-gava-old cows; *māre*-killed; *muni*-gaṇa-sages; *veda-mantre*-by the power of Vedic hymns; *siddha*-rejuvenated; *kare*-makes; *tāhāra*-his; *jīvana*-life.



TRANSLATION



"Therefore the great sages sometimes killed old cows, and by chanting Vedic hymns they again brought them to life for perfection.





TEXT 162





jarad-gava hañā yuvā haya āra-vāra



tāte tāra vadha nahe, haya upakāra



SYNONYMS



*jarad*-gava-old, invalid cows; *hañā*-becoming; *yuvā*-young; *haya*-become; *āra*-vāra-again; *tāte*-in that action; *tāra*-his; *vadha*-killing; *nahe*-is not; *haya*-there is; *upakāra*-benefit.



TRANSLATION



"The killing and rejuvenation of such old and invalid cows was not truly killing but an act of great benefit.





TEXT 163





kali-kāle taiche śakti nāhika brāhmaṇe



ataeva go-vadha keha nā kare ekhane



SYNONYMS



*kali-kāle*-in the Age of Kali; *taiche*-such; *śakti*-power; *nāhika*-there is none; *brāhmaṇe*-in the brāhmaṇas; *ataeva*-therefore; *go*-vadha-killing of cows; *keha*-anyone; *nā*-does not; *kare*-execute; *ekhane*-at the present.



TRANSLATION



"Formerly there were powerful brāhmaṇas who could make such experiments using Vedic hymns, but now, because of the Kali-yuga, brāhmaṇas are not so powerful. Therefore the killing of cows and bulls for rejuvenation is forbidden.





TEXT 164





aśvamedhaṁ gavālambhaṁ



sannyāsaṁ pala-paitṛkam



devareṇa sutotpattiṁ



kalau pañca vivarjayet



SYNONYMS



*aśva-medham*-a sacrifice offering a horse; *gava-ālambham*-a sacrifice of cows; *sannyāsam*-the renounced order of life; *pala-paitṛkam*-an offering of oblations of flesh to the forefathers; *devareṇa*-by a husband's brother; *suta*-utpattim-begetting children; *kalau*-in the Age of Kali; *pañca*-five; *vivarjayet*-one must give up.



TRANSLATION



" 'In this Age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyāsa, the offering of oblations of flesh to the forefathers, and a man's begetting children in his brother's wife.'



PURPORT



This is a quotation from the Brahma-vaivarta Purāṇa (Kṛṣṇa-janma-khaṇḍa 185.180).





TEXT 165





tomarā jīyāite nāra,--vadha-mātra sāra



naraka ha-ite tomāra nāhika nistāra



SYNONYMS



*tomarā*-you Muslims; *jīyāite*-bring to life; *nāra*-cannot; *vadha*-mātra-killing only; *sāra*-the essence; *naraka ha*-ite-from hell; *tomāra*-your; *nāhika*-there is not; *nistāra*-deliverance.



TRANSLATION



"Since you Muslims cannot bring killed animals back to life, you are responsible for killing them. Therefore you are going to hell; there is no way for your deliverance.





TEXT 166





go-aṅge yata loma, tata sahasra vatsara



go-vadhī raurava-madhye pace nirantara



SYNONYMS



*go*-aṅge-on the body of the cow; *yata*-as many; *loma*-hairs; *tata*-so many; *sahasra*-a thousand; *vatsara*-years; *go-vadhī*-the killer of a cow; *raurava-madhye*-in a hellish condition of life; *pace*-decomposes; *nirantara*-always.



TRANSLATION



"Cow-killers are condemned to rot in hellish life for as many thousands of years as there are hairs on the body of the cow.





TEXT 167





tomā-sabāra śāstra-kartā--seha bhrānta haila



nā jāni' śāstrera marma aiche ājñā dila



SYNONYMS



*tomā-sabāra*-of all of you; *śāstra*-kartā-compilers of scripture; *seha*-they also; *bhrānta*-mistaken; *haila*-became; *nā jāni'*-without knowing; *śāstrera marma*-the essence of scriptures; *aiche*-such; *ājñā*-order; *dila*-gave.



TRANSLATION



"There are many mistakes and illusions in your scriptures. Their compilers, not knowing the essence of knowledge, gave orders that were against reason and argument."





TEXT 168





śuni' stabdha haila kājī, nāhi sphure vāṇī



vicāriyā kahe kājī parābhava māni'



SYNONYMS



*śuni'*-by hearing; *stabdha*-stunned; *haila*-became; *kājī*-the Kazi; *nāhi*-does not; *sphure*-utter; *vāṇī*-words; *vicāriyā*-after due consideration; *kahe*-said; *kājī*-the Kazi; *parābhava*-defeat; *māni'*-accepting.



TRANSLATION



After hearing these statements by Śrī Caitanya Mahāprabhu, the Kazi, his arguments stunned, could not put forward any more words. Thus, after due consideration, the Kazi accepted defeat and spoke as follows.



PURPORT



In our practical preaching work we meet many Christians who talk about statements of the Bible. When we question whether God is limited or unlimited, Christian priests say that God is unlimited. But when we question why the unlimited God should have only one son and not unlimited sons, they are unable to answer. Similarly, from a scientific point of view, the answers of the Old Testament, New Testament and Koran to many questions have changed. But a śāstra cannot change at a person's whim. All śāstras must be free from the four defects of human nature. The statements of śāstras must be correct for all time.





TEXT 169





tumi ye kahile, paṇḍita, sei satya haya



ādhunika āmāra śāstra, vicāra-saha naya



SYNONYMS



*tumi*-You; *ye*-whatever; *kahile*-have said; *paṇḍita*-O Nimāi Paṇḍita; *sei*-that; *satya*-truth; *haya*-is certainly; *ādhunika*-of modern days; *āmāra*-our; *śāstra*-scripture; *vicāra*-logic; *saha*-with; *naya*-they are not.



TRANSLATION



"My dear Nimāi Paṇḍita, what You have said is all true. Our scriptures have developed only recently, and they are certainly not logical and philosophical.



PURPORT



The śāstras of the yavanas, or meat-eaters, are not eternal scriptures. They have been fashioned recently, and sometimes they contradict one another. The scriptures of the yavanas are three: the Old Testament, the New Testament and the Koran. Their compilation has a history; they are not eternal like the Vedic knowledge. Therefore although they have their arguments and reasonings, they are not very sound and transcendental. As such, modern people advanced in science and philosophy deem these scriptures unacceptable.





Sometimes Christian priests come to us inquiring, "Why are our followers neglecting our scriptures and accepting yours?" But when we ask them, "Your Bible says, 'Do not kill.' Why then are you killing so many animals daily?" they cannot answer. Some of them imperfectly answer that the animals have no souls. But then we ask them, "How do you know that animals have no souls? Animals and children are of the same nature. Does this mean that the children of human society also have no souls?" According to the Vedic scriptures, within the body is the owner of the body, the soul. In the *Bhagavad-gītā* (2.13) it is said:



dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati



"As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change."





Because the soul is within the body, the body changes through so many forms. There is a soul within the body of every living entity, whether animal, tree, bird or human being, and the soul is transmigrating from one type of body to another. When the scriptures of the yavanas-namely, the Old Testament, New Testament and Koran-cannot properly answer inquisitive followers, naturally those advanced in scientific knowledge and philosophy lose faith in such scriptures. The Kazi admitted this while talking with Śrī Caitanya Mahāprabhu. The Kazi was a very intelligent person. He had full knowledge of his position, as stated in the following verse.





TEXT 170





kalpita āmāra śāstra,--āmi saba jāni



jāti-anurodhe tabu sei śāstra māni



SYNONYMS



*kalpita*-imagined; *āmāra*-our; *śāstra*-scripture; *āmi*-I; *saba*-everything; *jāni*-know; *jāti*-by community; *anurodhe*-being obliged; *tabu*-still; *sei*-that; *śāstra*-scripture; *māni*-I accept.



TRANSLATION



"I know that our scriptures are full of imagination and mistaken ideas, yet because I am a Muslim I accept them for the sake of my community, despite their insufficient support.





TEXT 171





sahaje yavana-śāstre adṛḍha vicāra



hāsi' tāhe mahāprabhu puchena āra-vāra



SYNONYMS



*sahaje*-naturally; *yavana-śāstre*-in the scriptures of the meat-eaters; *adṛḍha*-unsound; *vicāra*-judgment; *hāsi'*-smiling; *tāhe*-from him; *mahāprabhu*-Caitanya Mahāprabhu; *puchena*-inquired; *āra*-vāra-again.



TRANSLATION



"The reasoning and arguments in the scriptures of the meat-eaters are not very sound," the Kazi concluded. Upon hearing this statement, Śrī Caitanya Mahāprabhu smiled and inquired from him as follows.





TEXT 172





āra eka praśna kari, śuna, tumi māmā



yathārtha kahibe, chale nā vañchibe āmā'



SYNONYMS



*āra eka*-one more; *praśna*-inquiry; *kari*-am putting; *śuna*-hear; *tumi*-you; *māmā*-maternal uncle; *yathā*-artha-as it is true; *kahibe*-you should speak; *chale*-by tricks; *na vañchibe*-you should not cheat; *āmā'*-Me.



TRANSLATION



"My dear maternal uncle, I wish to ask you another question. Please tell Me the truth. Do not try to cheat Me with tricks.





TEXT 173





tomāra nagare haya sadā saṅkīrtana



vādya-gīta-kolāhala, saṅgīta, nartana



SYNONYMS



*tomāra nagare*-in your city; *haya*-there is; *sadā*-always; *saṅkīrtana*-chanting of the holy name of the Lord; *vādya*-musical sounds; *gīta*-song; *kolāhala*-tumultuous roaring; *saṅgīta*-singing; *nartana*-dancing.



TRANSLATION



"In your city there is always congregational chanting of the holy name. A tumultuous uproar of music, singing and dancing is always going on.





TEXT 174





tumi kājī--hindu-dharma-virodhe adhikārī



ebe ye nā kara mānā bujhite nā pāri



SYNONYMS



*tumi*-you; *kājī*-the magistrate; *hindu-dharma*-the religious principles of the Hindus; *virodhe*-in opposing; *adhikārī*-have the right; *ebe*-now; *ye*-that; *nā kara mānā*-you do not forbid; *bujhite*-to understand; *nā pāri*-I am not able.



TRANSLATION



"As a Muslim magistrate, you have the right to oppose the performance of Hindu ceremonies, but now you do not forbid them. I cannot understand the reason why."





TEXT 175





kājī bale--sabhe tomāya bale 'gaurahari'



sei nāme āmi tomāya sambodhana kari



SYNONYMS



*kājī bale*-the Kazi said; *sabhe*-all; *tomāya*-You; *bale*-address; *gaurahari*-by the name Gaurahari; *sei nāme*-by that name; *āmi*-I; *tomāya*-You; *sambodhana*-address; *kari*-do.



TRANSLATION



The Kazi said, "Everyone calls You Gaurahari. Please let me address You by that name.





TEXT 176





śuna, gaurahari, ei praśnera kāraṇa



nibhṛta hao yadi, tabe kari nivedana



SYNONYMS



*śuna*-kindly hear; *gaurahari*-O Gaurahari; *ei praśnera*-of this question; *kāraṇa*-reason; *nibhṛta*-solitary; *hao*-You become; *yadi*-if; *tabe*-then; *kari*-I shall make; *nivedana*-submission.



TRANSLATION



"Kindly listen, O Gaurahari! If You come to a private place, I shall then explain the reason."





TEXT 177





prabhu bale,--e loka āmāra antaraṅga haya



sphuṭa kari' kaha tumi, nā kariha bhaya



SYNONYMS



*prabhu bale*-the Lord said; *e loka*-all these men; *āmāra*-My; *antaraṅga*-confidential associates; *haya*-are; *sphuṭa kari'*-making it clear; *kaha*-speak; *tumi*-you; *nā*-do not; *kariha bhaya*-be afraid.



TRANSLATION



The Lord replied, "All these men are My confidential associates. You may speak frankly. There is no reason to be afraid of them."





TEXTS 178-179





kājī kahe,--yabe āmi hindura ghare giyā



kīrtana kariluṅ mānā mṛdaṅga bhāṅgiyā



sei rātre eka siṁha mahā-bhayaṅkara



nara-deha, siṁha-mukha, garjaye vistara



SYNONYMS



*kājī kahe*-the Kazi replied; *yabe*-when; *āmi*-I; *hindura*-of a Hindu; *ghare*-in the house; *giyā*-going there; *kīrtana*-chanting of the holy name; *kariluṅ*-made; *mānā*-prohibition; *mṛdaṅga*-the drum; *bhāṅgiyā*-breaking; *sei rātre*-on that night; *eka*-one; *siṁha*-lion; *mahā-bhayaṅ-kara*-very fearful; *nara-deha*-having a body like a human being's; *siṁha-mukha*-having a face like a lion's; *garjaye*-was roaring; *vistara*-very loudly.



TRANSLATION



The Kazi said, "When I went to the Hindu's house, broke the drum and forbade the performance of congregational chanting, in my dreams that very night I saw a greatly fearful lion, roaring very loudly, His body like a human being's and His face like a lion's.





TEXT 180





śayane āmāra upara lāpha diyā caḍi'



aṭṭa aṭṭa hāse, kare danta-kaḍamaḍi



SYNONYMS



*śayane*-in a sleeping condition; *āmāra*-me; *upara*-upon; *lāpha diyā*-jumping; *caḍi'*-mounting; *aṭṭa aṭṭa*-rough and hard; *hāse*-laughs; *kare*-does; *danta*-teeth; *kaḍamaḍi*-gnashing.



TRANSLATION



"While I was asleep, the lion jumped on my chest, laughing fiercely and gnashing His teeth.





TEXT 181





mora buke nakha diyā ghora-svare bale



phāḍimu tomāra buka mṛdaṅga badale



SYNONYMS



*mora*-my; *buke*-on the chest; *nakha*-nails; *diyā*-placing; *ghora*-roaring; *svare*-in a voice; *bale*-says; *phāḍimu*-I shall bifurcate; *tomāra*-your; *buka*-chest; *mṛdaṅga*-for the drum; *badale*-in exchange.



TRANSLATION



"Placing its nails on my chest, the lion said in a grave voice, 'I shall immediately bifurcate your chest as you broke the mṛdaṅga drum!





TEXT 182





mora kīrtana mānā karis, karimu tora kṣaya



āṅkhi mudi' kāṅpi āmi pāñā baḍa bhaya



SYNONYMS



*mora*-My; *kīrtana*-congregational chanting; *mānā karis*-you are forbidding; *karimu*-I shall do; *tora*-your; *kṣaya*-destruction; *āṅkhi*-eyes; *mudi'*-closing; *kāṅpi*-I was trembling; *āmi*-I; *pāñā*-getting; *baḍa*-very great; *bhaya*-fear.



TRANSLATION



" 'You have forbidden the performance of My congregational chanting. Therefore I must destroy you!' Being much afraid of Him, I closed my eyes and trembled.





TEXT 183





bhīta dekhi' siṁha bale ha-iyā sadaya



tore śikṣā dite kailu tora parājaya



SYNONYMS



*bhīta dekhi'*-seeing me so afraid; *siṁha*-the lion; *bale*-says; *ha*-iyā-becoming; *sa*-daya-merciful; *tore*-unto you; *śikṣā*-lesson; *dite*-to give; *kailu*-I have done; *tora*-your; *parājaya*-defeat.



TRANSLATION



"Seeing me so afraid, the lion said, 'I have defeated you just to teach you a lesson, but I must be merciful to you.





TEXT 184





se dina bahuta nāhi kaili utpāta



teñi kṣamā kari' nā karinu prāṇāghāta



SYNONYMS



*se dina*-on that day; *bahuta*-very much; *nāhi*-not; *kaili*-you did; *utpāta*-disturbance; *teñi*-therefore; *kṣamā kari'*-forgiving; *nā karinu*-I did not execute; *prāṇa-āghāta*-the taking of your life.



TRANSLATION



" 'On that day you did not create a very great disturbance. Therefore I have excused you and not taken your life.





TEXT 185





aiche yadi punaḥ kara, tabe nā sahimu



savaṁśe tomāre māri yavana nāśimu



SYNONYMS



*aiche*-similarly; *yadi*-if; *punaḥ*-again; *kara*-you do; *tabe*-then; *nā sahimu*-I shall not tolerate; *sa*-vaṁśe-along with your family; *tomāre*-you; *māri*-killing; *yavana*-the meat-eaters; *nāśimu*-I shall vanquish.



TRANSLATION



" 'But if you perform such activities again, I shall not be tolerant. At that time I shall kill you, your entire family and all the meat-eaters.'





TEXT 186





eta kahi' siṁha gela, āmāra haila bhaya



ei dekha, nakha-cihna amora hṛdaya



SYNONYMS



*eta*-thus; *kahi'*-saying; *siṁha*-the lion; *gela*-returned; *āmāra*-my; *haila*-there was; *bhaya*-fear; *ei dekha*-just see this; *nakha-cihna*-the nail marks; *amora hṛdaya*-on my heart.



TRANSLATION



"After saying this, the lion left, but I was very afraid of Him. Just see the marks of His nails on my heart!"





TEXT 187





eta bali' kājī nija-buka dekhāila



śuni' dekhi' sarva-loka āścarya mānila



SYNONYMS



*eta bali'*-saying this; *kājī*-the Kazi; *nija*-buka-his chest; *dekhāila*-showed; *śuni'*-hearing; *dekhi'*-seeing; *sarva*-loka-everyone; *āścarya*-wonderful incident; *mānila*-accepted.



TRANSLATION



After this description, the Kazi showed his chest. Having heard him and seen the marks, all the people there accepted the wonderful incident.





TEXT 188





kājī kahe,--ihā āmi kāre nā kahila



sei dina āmāra eka piyādā āila



SYNONYMS



*kājī kahe*-the Kazi said; *ihā*-this; *āmi*-I; *kāre*-to others; *nā kahila*-did not tell; *sei dina*-on that day; *āmāra*-my; *eka*-one; *piyādā*-orderly; *āila*-came to see me.



TRANSLATION



The Kazi continued, "I did not speak to anyone about this incident, but on that very day one of my orderlies came to see me.





TEXT 189





āsi' kahe,--geluṅ muñi kīrtana niṣedhite



agni ulkā mora mukhe lāge ācambite



SYNONYMS



*āsi'*-coming to me; *kahe*-he said; *geluṅ*-went; *muñi*-I; *kīrtana*-congregational chanting; *niṣedhite*-to stop; *agni ulkā*-flames of fire; *mora*-my; *mukhe*-in the face; *lāge*-come in contact; *ācambite*-all of a sudden.



TRANSLATION



"After coming to me, the orderly said, 'When I went to stop the congregational chanting, suddenly flames struck my face.





TEXT 190





puḍila sakala dāḍi, mukhe haila vraṇa



yei peyādā yāya, tāra ei vivaraṇa



SYNONYMS



*puḍila*-burned; *sakala*-all; *dāḍi*-beard; *mukhe*-on the face; *haila*-there was; *vraṇa*-blisters; *yei*-any; *peyādā*-orderly; *yāya*-goes; *tāra*-his; *ei*-this; *vivaraṇa*-description.



TRANSLATION



" 'My beard was burned, and there were blisters on my cheeks.' Every orderly who went gave the same description.





TEXT 191





tāhā dekhi' rahinu muñi mahā-bhaya pāñā



kīrtana nā varjiha, ghare rahoṅ ta' vasiyā



SYNONYMS



*tāhā dekhi'*-seeing that; *rahinu*-remained; *muñi*-I; *mahā*-bhaya-great fear; *pāñā*-getting; *kīrtana*-the congregational chanting; *nā*-not; *varjiha*-stop; *ghare*-at home; *rahoṅ*-remain; *ta'*-certainly; *vasiyā*-sitting.



TRANSLATION



"After seeing this, I was very afraid. I asked them not to stop the congregational chanting but to go sit down at home.





TEXT 192





tabe ta' nagare ha-ibe svacchande kīrtana



śuni' saba mleccha āsi' kaila nivedana



SYNONYMS



*tabe ta'*-thereafter; *nagare*-in the city; *ha*-ibe-there would be; *svacchande*-without disturbance or anxiety; *kīrtana*-congregational chanting; *śuni',*-hearing this; *saba*-all; *mleccha*-meat-eaters; *āsi'*-coming; *kaila*-submitted; *nivedana*-petition.



TRANSLATION



"Then all the meat-eaters, hearing that there would be unrestricted congregational chanting in the city, came to submit a petition.





TEXT 193





nagare hindura dharma bāḍila apāra



'hari' 'hari' dhvani ba-i nāhi śuni āra



SYNONYMS



*nagare*-in the city; *hindura*-of the Hindus; *dharma*-religion; *bāḍila*-has increased; *apāra*-unlimitedly; *hari hari*-of the Lord's name, Hari, Hari; *dhvani*-the vibration; *ba*-i-except; *nāhi*-do not; *śuni*-we hear; *āra*-anything else.



TRANSLATION



" 'The religion of the Hindus has increased unlimitedly. There are always vibrations of "Hari! Hari!" We do not hear anything but this.'





TEXT 194





āra mleccha kahe,--hindu 'kṛṣṇa kṛṣṇa' bali'



hāse, kānde, nāce, gāya, gaḍi yāya dhūli



SYNONYMS



*āra*-another; *mleccha*-meat-eater; *kahe*-said; *hindu*-Hindus; *kṛṣṇa kṛṣṇa bali'*-saying "Kṛṣṇa, Kṛṣṇa"; *hāse*-laugh; *kānde*-cry; *nāce*-dance; *gāya*-chant; *gaḍi yāya dhūli*-roll in the dust.



TRANSLATION



"One meat-eater said, 'The Hindus say, "Kṛṣṇa, Kṛṣṇa," and they laugh, cry, dance, chant and fall on the ground, smearing their bodies with dirt.





TEXT 195





'hari' 'hari' kari' hindu kare kolāhala



pātasāha śunile tomāra karibeka phala



SYNONYMS



*hari hari kari'*-saying "Hari, Hari"; *hindu*-the Hindus; *kare*-make; *kolāhala*-tumultuous sound; *pātasāha*-the king; *śunile*-if hearing; *tomāra*-your; *karibeka*-will do; *phala*-punishment.



TRANSLATION



" 'Vibrating "Hari, Hari," the Hindus make a tumultuous sound. If the king [pātasāha] hears it, certainly he will punish you.'



PURPORT



Pātasāha refers to the king. Nawab Hussain Shah, whose full name was Ālā Uddīn Saiyad Husen Sā, was at that time (A.D. 1498-1521) the independent King of Bengal. Formerly he was the servant of the cruel Nawab of the Hābsī dynasty named Mujaḥphara Khān, but somehow or other he assassinated his master and became the King. After gaining the throne of Bengal (technically called Masnada), he declared himself Saiyad Husen Ālā Uddīn Seriph Mukkā. There is a book called Riyāja Us-salātina, whose author, Golām Husen, says that Nawab Hussain Shah belonged to the family of Mukkā Seriph. To keep his family's glory, he took the name Seriph Mukkā. Generally, however, he is known as Nawab Hussain Shah. After his death, his eldest son, Nasaratsā, became King of Bengal (A.D. 1521-1533). This King also was very cruel. He committed many atrocities against the Vaiṣṇavas. As a result of his sinful activities, one of his servants from the Khojā group killed him while he was praying in the mosque.





TEXT 196





tabe sei yavanere āmi ta' puchila



hindu 'hari' bale, tāra svabhāva jānila



SYNONYMS



*tabe*-then; *sei*-that; *yavanere*-from the meat-eaters; *āmi*-I; *ta'*-certainly; *puchila*-inquired; *hindu*-the Hindu; *hari bale*-says Hari; *tara*-his; *svabhāva*-nature; *jānila*-I know.



TRANSLATION



"I then inquired from these yavanas, 'I know that these Hindus by nature chant "Hari, Hari."





TEXT 197





tumita yavana hañā kene anukṣaṇa



hindura devatāra nāma laha ki kāraṇa



SYNONYMS



*tumita*-but you; *yavana*-meat-eaters; *hañā*-being; *kene*-why; *anukṣaṇa*-always; *hindura*-of the Hindus; *devatāra*-of the God; *nāma*-the name; *laha*-you take; *ki*-what; *kāraṇa*-the reason.



TRANSLATION



" 'The Hindus chant the name Hari because that is the name of their God. But you are Muslim meat-eaters. Why do you chant the name of the Hindus' God?'





TEXT 198





mleccha kahe,--hindure āmi kari parihāsa



keha keha--kṛṣṇadāsa, keha--rāmadāsa



SYNONYMS



*mleccha*-the meat-eater; *kahe*-says; *hindure*-unto a Hindu; *āmi*-I; *kari*-do; *parihāsa*-joking; *keha keha*-some of them; *kṛṣṇadāsa*-of the name Kṛṣṇadāsa; *keha*-some of them; *rāmadāsa*-of the name Rāmadāsa.



TRANSLATION



"The meat-eater replied, 'Sometimes I joke with the Hindus. Some of them are called Kṛṣṇadāsa, and some are called Rāmadāsa.





TEXT 199





keha--haridāsa, sadā bale 'hari' 'hari'



jāni kāra ghare dhana karibeka curi



SYNONYMS



*keha*-some of them; *haridāsa*-of the name Haridāsa; *sadā*-always; *bale*-says; *hari hari*-the name of the Lord, "Hari, Hari"; *jāni*-I understand; *kāra*-someone's; *ghare*-at home; *dhana*-wealth; *karibeka*-will do; *curi*-theft.



TRANSLATION



" 'Some of them are called Haridāsa. They always chant "Hari, Hari," and thus I thought they would steal the riches from someone's house.



PURPORT



Another meaning of "Hari, Hari" is "I am stealing. I am stealing."





TEXT 200





sei haite jihvā mora bale 'hari' 'hari'



icchā nāhi, tabu bale,--ki upāya kari



SYNONYMS



*sei haite*-from that time; *jihvā*-tongue; *mora*-my; *bale*-says; *hari hari*-the vibration "Hari, Hari"; *icchā*-desire; *nāhi*-there is none; *tabu*-still; *bale*-says; *ki*-what; *upāya*-means; *kari*-I may do.



TRANSLATION



" 'Since that time, my tongue also always vibrates the sound "Hari, Hari." I have no desire to say it, but still my tongue says it. I do not know what to do.'



PURPORT



Sometimes demoniac nonbelievers, not understanding the potency of the holy name, make fun of the Vaiṣṇavas when the Vaiṣṇavas chant the Hare Kṛṣṇa mahā-mantra. This joking is also beneficial for such persons. *Śrīmad-Bhāgavatam*, Sixth Canto, Second Chapter, verse 14, indicates that the chanting of the Hare Kṛṣṇa mahā-mantra, even in joking, in the course of ordinary discussion, in indicating something extraneous, or in negligence, is called nāmābhāsa, which is chanting that is almost on the transcendental stage. This nāmābhāsa stage is better than nāmāparādha. Nāmābhāsa awakens the supreme remembrance of Lord Viṣṇu. When one remembers Lord Viṣṇu, he becomes free from material enjoyment. Thus he gradually comes forward toward the transcendental service of the Lord and becomes eligible to chant the holy name of the Lord in the transcendental position.





TEXTS 201-202





āra mleccha kahe, śuna--āmi ta' ei-mate



hinduke parihāsa kainu se dina ha-ite



jihvā kṛṣṇa-nāma kare, nā māne varjana



nā jāni, ki mantrauṣadhi jāne hindu-gaṇa



SYNONYMS



*āra*-another; *mleccha*-meat-eater; *kahe*-said; *śuna*-please hear; *āmi*-I; *ta'*-certainly; *ei-mate*-in this way; *hinduke*-to a Hindu; *parihāsa*-joking; *kainu*-did; *se*-that; *dina*-day; *ha*-ite-from; *jihvā*-the tongue; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *kare*-chants; *nā*-does not; *māne*-accept; *varjana*-renunciation; *nā*-not; *jāni*-I know; *ki*-what; *mantra*-auṣadhi-hymns and herbs; *jāne*-know; *hindu-gaṇa*-the Hindus.



TRANSLATION



"Another meat-eater said, 'Sir, please hear me. Since the day I joked with some Hindus in this way, my tongue chants the Hare Kṛṣṇa hymn and cannot give it up. I do not know what mystic hymns and herbal potions these Hindus know.'





TEXT 203





eta śuni' tā'-sabhāre ghare pāṭhāila



hena-kāle pāṣaṇḍī hindu pāṅca-sāta āila



SYNONYMS



*eta śuni'*-after hearing all this; *tā'-sabhāre*-all of them; *ghare*-back home; *pāṭhāila*-sent; *hena*-kāle-at that time; *pāṣaṇḍī*-nonbeliever; *hindu*-Hindus; *pāṅca*-sāta-five or seven; *āila*-came.



TRANSLATION



"After hearing all this, I sent all the mlecchas back to their homes. Five or seven nonbelieving Hindus then approached me.



PURPORT



The word pāṣaṇḍī refers to nonbelievers engaged in fruitive activities and to idolatrous worshipers of many demigods. Pāṣaṇḍīs do not believe in one God, the Supreme Personality, Lord Viṣṇu; they think that all the demigods have the same potency as Him. The definition of a pāṣaṇḍī is given in the tantra-śāstra:





yas tu nārāyaṇaṁ devaṁ

brahma-rudrādi-daivataiḥ

samatvenaiva vīkṣeta sa

pāṣaṇḍī bhaved dhruvam



"A pāṣaṇḍī is one who considers the great demigods such as Lord Brahmā and Lord Śiva equal to the Supreme Personality of Godhead, Nārāyaṇa." (*Hari-bhakti-vilāsa* 1.17)





The Supreme Personality of Godhead is asamaurdhva; in other words, no one can be equal to or greater than Him. But pāṣaṇḍīs do not believe this. They worship any kind of demigod, thinking it all right to accept whomever they please as the Supreme Lord. The pāṣaṇḍīs were against the Hare Kṛṣṇa movement of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, and now we see practically that they also do not like our humble attempts to spread Kṛṣṇa consciousness all over the world. On the contrary, these pāṣaṇḍīs say that we are spoiling the Hindu religion because people all over the world are accepting Lord Kṛṣṇa as the Supreme Personality of Godhead according to the version of *Bhagavad-gītā As It Is*. The pāṣaṇḍīs condemn this movement, and sometimes they accuse Vaiṣṇavas from foreign countries of being not bona fide. Even so-called Vaiṣṇavas-pseudo followers of the Vaiṣṇava cult-do not agree with our activities in making Vaiṣṇavas in the Western countries. Such pāṣaṇḍīs existed even during the time of Lord Śrī Caitanya Mahāprabhu, and they still continue to exist. Despite all the activities of these pāṣaṇḍīs, however, the prediction of Lord Caitanya Mahāprabhu will triumph: pṛthivīte āche yata nagarādi grāma sarvatra pracāra haibe mora nāma. "In every town and village, the chanting of My name will be heard." No one can check the spread of the Kṛṣṇa consciousness movement because upon this movement is the benediction of the Supreme Personality of Godhead, Lord Caitanya Mahāprabhu.





TEXT 204





āsi' kahe,--hindura dharma bhāṅgila nimāi



ye kīrtana pravartāila, kabhu śuni nāi



SYNONYMS



*āsi'*-coming there; *kahe*-they said; *hindura*-of the Hindus; *dharma*-religious principles; *bhāṅgila*-has broken; *nimāi*-Nimāi Paṇḍita; *ye*-that; *kīrtana*-congregational chanting; *pravartāila*-has introduced; *kabhu*-at any time; *śuni*-we heard; *nāi*-never.



TRANSLATION



"Coming to me, the Hindus complained, 'Nimāi Paṇḍita has broken the Hindu religious principles. He has introduced the saṅkīrtana system, which we never heard from any scripture.





TEXT 205





maṅgalacaṇḍī viṣahari kari' jāgaraṇa



tā'te vādya, nṛtya, gīta,--yogya ācaraṇa



SYNONYMS



*maṅgala-caṇḍī*-of the religious performance for worship of Maṅgalacaṇḍī; *viṣahari*-of the religious performance for worship of Viṣahari; *kari'*-observing; *jāgaraṇa*-night vigil; *tā'te*-in that ceremony; *vādya*-musical performance; *nṛtya*-dancing; *gīta*-chanting; *yogya*-suitable; *ācaraṇa*-custom.



TRANSLATION



" 'When we keep a nightlong vigil to observe religious performances for the worship of Maṅgalacaṇḍī and Viṣahari, playing on musical instruments, dancing and chanting are certainly fitting customs.





TEXT 206





pūrve bhāla chila ei nimāi paṇḍita



gayā haite āsiyā cālāya viparīta



SYNONYMS



*pūrve*-before this; *bhāla*-very good; *chila*-was; *ei*-this; *nimāi paṇḍita*-of the name Nimāi Paṇḍita; *gayā*-Gayā (a place of pilgrimage); *haite*-from; *āsiyā*-coming; *cālāya*-conducts; *viparīta*-just the opposite.



TRANSLATION



" 'Nimāi Paṇḍita was previously a very good boy, but since He has returned from Gayā He conducts Himself differently.





TEXT 207





ucca kari' gāya gīta, deya karatāli



mṛdaṅga-karatāla-śabde karṇe lāge tāli



SYNONYMS



*ucca*-loud; *kari'*-making; *gāya*-sings; *gīta*-songs; *deya*-practices; *karatāli*-clapping; *mṛdaṅga*-mṛdaṅga drum; *karatāla*-hand cymbals; *śabde*-by sounds; *karṇe*-in the ear; *lāge*-there is; *tāli*-blocking.



TRANSLATION



" 'Now He loudly sings all kinds of songs, clapping, playing drums and hand cymbals, and making a tumultuous sound that deafens our ears.





TEXT 208





nā jāni,--ki khāñā matta hañā nāce, gāya



hāse, kānde, paḍe, uṭhe, gaḍāgaḍi yāya



SYNONYMS



*nā jāni*-we do not know; *ki*-what; *khāñā*-eating; *matta*-mad; *hañā*-becoming; *nāce*-He dances; *gāya*-chants; *hāse*-laughs; *kānde*-cries; *paḍe*-falls down; *uṭhe*-gets up; *gaḍāgaḍi yāya*-goes rolling on the ground.



TRANSLATION



" 'We do not know what He eats that makes Him become mad, dancing, singing, sometimes laughing, crying, falling down, jumping up and rolling on the ground.





TEXT 209





nagariyāke pāgala kaila sadā saṅkīrtana



rātre nidrā nāhi yāi, kari jāgaraṇa



SYNONYMS



*nagariyāke*-all the citizens; *pāgala*-mad; *kaila*-He has made; *sadā*-always; *saṅkīrtana*-congregational chanting; *rātre*-at night; *nidrā*-sleep; *nāhi yāi*-we do not get; *kari*-observe; *jāgaraṇa*-wakefulness.



TRANSLATION



" 'He has made all the people practically mad by always performing congregational chanting. At night we cannot get any sleep; we are always kept awake.





TEXT 210





'nimāñi' nāma chāḍi' ebe bolāya 'gaurahari'



hindura dharma naṣṭa kaila pāṣaṇḍa sañcāri'



SYNONYMS



*nimāñi*-Nimāi; *nāma*-the name; *chāḍi'*-giving up; *ebe*-now; *bolāya*-calls; *gaurahari*-Gaurahari; *hindura*-of the Hindus; *dharma*-the religious principles; *naṣṭa kaila*-spoiled; *pāṣaṇḍa*-irreligion; *sañcāri'*-introducing.



TRANSLATION



" 'Now He has given up His own name Nimāi and introduced Himself by the name Gaurahari. He has spoiled the Hindu religious principles and introduced the irreligion of nonbelievers.





TEXT 211





kṛṣṇera kīrtana kare nīca bāḍa bāḍa



ei pāpe navadvīpa ha-ibe ujāḍa



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *kīrtana*-chanting; *kare*-does; *nīca*-lower class; *bāḍa bāḍa*-again and again; *ei pāpe*-by this sin; *navadvīpa*-the whole city of Navadvīpa; *ha*-ibe-will become; *ujāḍa*-deserted.



TRANSLATION



" 'Now the lower classes are chanting the Hare Kṛṣṇa mahā-mantra again and again. For this sinful activity, the entire city of Navadvīpa will become deserted.





TEXT 212





hindu-śāstre 'īśvara' nāma--mahā-mantra jāni



sarva-loka śunile mantrera vīrya haya hāni



SYNONYMS



*hindu-śāstre*-in the scriptures of the Hindus; *īśvara*-God; *nāma*-the holy name; *mahā*-mantra-topmost hymn; *jāni*-we know; *sarva*-loka-everyone; *śunile*-if they hear; *mantrera*-of the mantra; *vīrya*-potency; *haya*-becomes; *hāni*-finished.



TRANSLATION



" 'According to Hindu scripture, God's name is the most powerful hymn. If everyone hears the chanting of the name, the potency of the hymn will be lost.



PURPORT



In the list of offenses in the chanting of the holy name of the Lord, it is said, dharma-vrata-tyāga-hutādi-sarva-śubha-kriyā-sāmyam api pramādaḥ: to consider the chanting of the holy name of the Lord equal to the execution of some auspicious religious ceremony is an offense. According to the materialistic point of view, observing a religious ceremony invokes an auspicious atmosphere for the material benefit of the entire world. Materialists therefore manufacture religious principles to live comfortably and without disturbance in executing their material activities. Since they do not believe in the existence of God, they have manufactured the idea that God is impersonal and that to have some conception of God one may imagine any form. Thus they respect the many forms of the demigods as different representations or manifestations of the Lord. They are called bahv-īśvara-vādīs, or followers of thousands and thousands of gods. They consider the chanting of the names of the demigods an auspicious activity. Great so-called svāmīs have written books saying that one may chant any name-Durgā, Kālī, Śiva, Kṛṣṇa, Rāma, and so on-because any name is all right for invoking an auspicious atmosphere in society. Thus they are called pāṣaṇḍīs-unbelievers or faithless demons.





Such pāṣaṇḍīs do not know the actual value of the chanting of the holy name of Lord Kṛṣṇa. Foolishly proud of their material birth as brāhmaṇas and their consequently higher position in the social order, they think of the other classes-namely, the kṣatriyas, vaiśyas and śūdras-as lower classes. According to them, no one but the brāhmaṇas can chant the holy name of Kṛṣṇa, for if others chanted the holy name, its potency would be reduced. They are unaware of the potency of Lord Kṛṣṇa's name. The Bṛhan-nāradīya Purāṇa recommends:



harer nāma harer nāma

harer nāmaiva kevalam

kalau nāsty eva nāsty eva

nāsty eva gatir anyathā



"For spiritual progress in this age of Kali, there is no alternative, no alternative, no alternative to the holy name, the holy name, the holy name of the Lord." The pāṣaṇḍīs do not accept that the potency of the holy name of Kṛṣṇa is so great that one can be delivered simply by chanting the holy name, although this is confirmed in *Śrīmad-Bhāgavatam* (12.3.51): kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet. Any man from any part of the world who practices chanting of the holy name of Kṛṣṇa can be liberated and after death go back home, back to Godhead. The rascal pāṣaṇḍīs think that if anyone but a brāhmaṇa chants the holy name, the potency of the holy name is vanquished. According to their judgment, instead of delivering the fallen souls, the potency of the holy name is reduced. Believing in the existence of many gods and considering the chanting of the holy name of Kṛṣṇa no better than other hymns, these pāṣaṇḍīs do not believe in the words of the śāstra (harer nāma harer nāma harer nāmaiva kevalam). But Śrī Caitanya Mahāprabhu confirms in His Śikṣāṣṭaka, kīrtanīyaḥ sadā hariḥ: one must chant the holy name of the Lord always, twenty-four hours a day. The pāṣaṇḍīs, however, are so fallen and falsely proud of having taken birth in brāhmaṇa families that they think that instead of delivering all the fallen souls, the holy name becomes impotent when constantly chanted by lower-class men.





Significant in verse 211 are the words kṛṣṇera kīrtana kare nīca bāḍa bāḍa, indicating that anyone can join in the saṅkīrtana movement. This is confirmed in *Śrīmad-Bhāgavatam* (2.4.18): kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ. This is a list of the names of caṇḍālas. The pāṣaṇḍīs say that when these lower-class men are allowed to chant, their influence is enhanced. They do not like the idea that others should also develop spiritual qualities, because this would curb their false pride in having taken birth in families of the elevated brāhmaṇa caste, with a monopoly on spiritual activities. But despite all protests from so-called Hindus and members of the brāhmaṇa caste, we are propagating the Kṛṣṇa consciousness movement all over the world, according to the injunctions of the śāstras and the order of Śrī Caitanya Mahāprabhu. Thus we are sure that we are delivering many fallen souls, making them bona fide candidates for going back home, back to Godhead.





TEXT 213





grāmera ṭhākura tumi, saba tomāra jana



nimāi bolāiyā tāre karaha varjana



SYNONYMS



*grāmera*-of this town; *ṭhākura*-the ruler; *tumi*-you; *saba*-all; *tomāra*-your; *jana*-people; *nimāi*-Nimāi Paṇḍita; *bolāiyā*-calling; *tāre*-unto Him; *karaha*-do; *varjana*-the punishment of making Him leave the town.



TRANSLATION



" 'Sir, you are the ruler of this town. Whether Hindu or Muslim, everyone is under your protection. Therefore please call Nimāi Paṇḍita and make Him leave the town.'



PURPORT



The word ṭhākura has two meanings. One meaning is "God" or "a godly person," and another meaning is "kṣatriya." Here the pāṣaṇḍī brāhmaṇas address the Kazi as ṭhākura, considering him the ruler of the town. There are different names by which to address the members of different castes. The brāhmaṇas are addressed as mahārāja, the kṣatriyas as ṭhākura, the vaiśyas as śetha or mahājana, and the śūdras as caudhurī. This etiquette is still followed in northern India, where the kṣatriyas are addressed as Ṭhākura Sāhab. The pāsaṇḍīs went so far as to request the magistrate, or Kazi, to have Śrī Caitanya Mahāprabhu expelled from the town because of His introducing hari-nāma-saṅkīrtana. Fortunately our Hare Kṛṣṇa movement all over the world, especially in the civilized world of Europe and America, has become very popular. Generally no one complains against us to have us removed from a city. Although such an attempt was indeed made in Melbourne, Australia, the attempt failed. Thus we are now introducing this Hare Kṛṣṇa movement in great cities of the world like New York, London, Paris, Tokyo, Sydney, Melbourne and Auckland, and by the grace of Lord Caitanya Mahāprabhu everything is going on nicely. People are happy to accept the principle of chanting the Hare Kṛṣṇa mantra, and the result is most satisfactory.





TEXT 214





tabe āmi prīti-vākya kahila sabāre



sabe ghare yāha, āmi niṣedhiba tāre



SYNONYMS



*tabe*-thereafter; *āmi*-I; *prīti*-vākya-sweet words; *kahila*-said; *sabāre*-unto all of them; *sabe*-all of you; *ghare*-back home; *yāha*-go; *āmi*-I; *niṣedhiba*-shall prohibit; *tāre*-Him (Nimāi Paṇḍita).



TRANSLATION



"After hearing their complaints, in sweet words I told them, 'Please go back home. I shall certainly prohibit Nimāi Paṇḍita from continuing His Hare Kṛṣṇa movement.'





TEXT 215





hindura īśvara baḍa yei nārāyaṇa



sei tumi hao,--hena laya mora mana



SYNONYMS



*hindura*-of the Hindus; *īśvara*-God; *baḍa*-the topmost; *yei*-who; *nārāyaṇa*-Lord Nārāyaṇa; *sei*-He; *tumi*-You; *hao*-are; *hena*-such; *laya*-takes; *mora*-my; *mana*-mind.



TRANSLATION



"I know that Nārāyaṇa is the Supreme God of the Hindus, and I think that You are the same Nārāyaṇa. This I feel within my mind."





TEXT 216





eta śuni' mahāprabhu hāsiyā hāsiyā



kahite lāgilā kichu kājire chuṅiyā



SYNONYMS



*eta*-this; *śuni'*-hearing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *hāsiyā hāsiya*-smiling; *kahite*-to speak; *lāgilā*-began; *kichu*-something; *kājire*-unto the Kazi; *chuṅiyā*-touching.



TRANSLATION



After hearing the Kazi speak so nicely, Śrī Caitanya Mahāprabhu touched him and smilingly spoke as follows.





TEXT 217





tomāra mukhe kṛṣṇa-nāma,--e baḍa vicitra



pāpa-kṣaya gela, hailā parama pavitra



SYNONYMS



*tomāra mukhe*-in your mouth; *kṛṣṇa*-nāma-chanting of the holy name of Kṛṣṇa; *e*-this; *baḍa*-very; *vicitra*-wonderful; *pāpa*-kṣaya-nullifying of sinful activities; *gela*-has become a fact; *hailā*-have become; *parama*-topmost; *pavitra*-purified.



TRANSLATION



"The chanting of the holy name of Kṛṣṇa from your mouth has performed a wonder-it has nullified the reactions of all your sinful activities. Now you have become supremely pure.



PURPORT



Confirming the potency of the saṅkīrtana movement, these words from the very mouth of Lord Caitanya Mahāprabhu express how people can be purified simply by chanting the holy name of Lord Kṛṣṇa. The Kazi was a Muslim mleccha, or meat-eater, but because he several times uttered the holy name of Lord Kṛṣṇa, automatically the reactions of his sinful life were vanquished and he was fully purified of all material contamination. We do not know why the pāṣaṇḍīs of the present day protest that we are deteriorating the Hindu religion by spreading Kṛṣṇa consciousness all over the world and claiming all classes of men to the highest standard of Vaiṣṇavism. But these rascals disagree with us so vehemently that some of them do not allow European and American Vaiṣṇavas to enter into the temples of Viṣṇu. Thinking religion to be meant for material benefit, these so-called Hindus have actually become vicious by worshiping the numerous forms of the demigods. In the next verse Śrī Caitanya Mahāprabhu confirms the Kazi's purification.





TEXT 218





'hari' 'kṛṣṇa' 'nārāyaṇa'--laile tina nāma



baḍa bhāgyavān tumi, baḍa puṇyavān



SYNONYMS



*hari kṛṣṇa nārāyaṇa*-the holy names of Lord Hari, Lord Kṛṣṇa and Lord Nārāyaṇa; *laile*-you have taken; *tina*-three; *nāma*-holy names; *baḍa*-very; *bhāgyavān*-fortunate; *tumi*-you are; *baḍa*-very; *puṇyavān*-pious.



TRANSLATION



"Because you have chanted three holy names of the Lord-Hari, Kṛṣṇa and Nārāyaṇa-you are undoubtedly the most fortunate and pious."



PURPORT



Here the Supreme Lord, Śrī Caitanya Mahāprabhu, confirms that anyone who chants the holy names Hari, Kṛṣṇa and Nārāyaṇa without offense is certainly extremely fortunate, and whether Indian or non-Indian, Hindu or non-Hindu, he immediately comes to the level of the most pious personality. We therefore do not care about the statements of pāṣaṇḍīs who protest against our movement's making the members of other cities or countries into Vaiṣṇavas. We have to follow in the footsteps of Lord Caitanya Mahāprabhu, executing our mission peacefully, or, if necessary, kicking the heads of such protesters.





TEXT 219





eta śuni' kājīra dui cakṣe paḍe pāni



prabhura caraṇa chuṅi' bale priya-vāṇī



SYNONYMS



*eta*-this; *śuni'*-hearing; *kājīra*-of the Kazi; *dui*-two; *cakṣe*-in the eyes; *paḍe*-flow down; *pāni*-tears; *prabhura*-of the Lord; *caraṇa*-lotus feet; *chuṅi'*-touching; *bale*-says; *priya*-vāṇī-pleasing words.



TRANSLATION



After the Kazi heard this, tears flowed down from his eyes. He immediately touched the lotus feet of the Lord and spoke the following sweet words.





TEXT 220





tomāra prasāde mora ghucila kumati



ei kṛpā kara,--yena tomāte rahu bhakti



SYNONYMS



*tomāra prasāde*-by Your mercy; *mora*-my; *ghucila*-have gone away; *kumati*-bad intentions; *ei*-this; *kṛpā*-mercy; *kara*-please do unto me; *yena*-so that; *tomāte*-in You; *rahu*-may stay; *bhakti*-devotion.



TRANSLATION



"Only by Your mercy have my bad intentions vanished. Kindly favor me so that my devotion may always be fixed upon You."





TEXT 221





prabhu kahe,--eka dāna māgiye tomāya



saṅkīrtana vāda yaiche nahe nadīyāya



SYNONYMS



*prabhu kahe*-the Lord said; *eka*-one; *dāna*-charity; *māgiye*-I beg; *tomāya*-from you; *saṅkīrtana*-chanting of the Hare Kṛṣṇa mantra; *vāda*-opposition; *yaiche*-as it may be; *nahe*-not be; *nadīyāya*-in the district of Nadia.



TRANSLATION



The Lord said, "I wish to beg you for one favor in charity. You must pledge that this saṅkīrtana movement will not be checked, at least in the district of Nadia."





TEXT 222





kājī kahe,--mora vaṁśe yata upajibe



tāhāke 'tālāka' diba,--kīrtana nā bādhibe



SYNONYMS



*kājī kahe*-the Kazi said; *mora*-my; *vaṁśe*-in the dynasty; *yata*-all (descendants); *upajibe*-who will take birth; *tāhāke*-unto them; *tālāka*-grave admonition; *diba*-I shall give; *kīrtana*-the saṅkīrtana movement; *nā*-never; *bādhibe*-they will oppose.



TRANSLATION



The Kazi said, "To as many descendants as take birth in my dynasty in the future, I give this grave admonition: No one should check the saṅkīrtana movement."



PURPORT



As a result of this grave injunction by the Kazi, even at present the descendants of the Kazi's family do not oppose the saṅkīrtana movement under any circumstances. Even during the great Hindu-Muslim riots in neighboring places, the descendants of the Kazi honestly preserved the assurance given by their forefather.





TEXT 223





śuni' prabhu 'hari' bali' uṭhilā āpani



uṭhila vaiṣṇava saba kari' hari-dhvani



SYNONYMS



*śuni'*-hearing; *prabhu*-the Lord; *hari*-the holy name of the Lord; *bali'*-chanting; *uṭhilā*-got up; *āpani*-personally; *uṭhila*-got up; *vaiṣṇava*-other devotees; *saba*-all; *kari'*-making; *hari*-dhvani-vibration of the holy name, "Hari Hari."



TRANSLATION



Hearing this, the Lord got up, chanting "Hari! Hari!" Following Him, all the other Vaiṣṇavas also got up, chanting the vibration of the holy name.





TEXT 224





kīrtana karite prabhu karilā gamana



saṅge cali' āise kājī ullasita mana



SYNONYMS



*kīrtana*-chanting; *karite*-to perform; *prabhu*-the Lord; *karilā*-made; *gamana*-departure; *saṅge*-accompanying Him; *cali'*-walking; *āise*-comes; *kājī*-the Kazi; *ullasita*-jubilant; *mana*-mind.



TRANSLATION



Śrī Caitanya Mahāprabhu went back to perform kīrtana, and the Kazi, his mind jubilant, went with Him.





TEXT 225





kājīre vidāya dila śacīra nandana



nācite nācite āilā āpana bhavana



SYNONYMS



*kājīre*-unto the Kazi; *vidāya*-farewell; *dila*-gave; *śacīra*-of mother Śacī; *nandana*-the son; *nācite nācite*-dancing and dancing; *āilā*-came back; *āpana*-own; *bhavana*-house.



TRANSLATION



The Lord asked the Kazi to go back home. Then the son of mother Śacī came back to His own home, dancing and dancing.





TEXT 226





ei mate kājīre prabhu karilā prasāda



ihā yei śune tāra khaṇḍe aparādha



SYNONYMS



*ei mate*-in this way; *kājīre*-unto the Kazi; *prabhu*-the Lord; *karilā*-did; *prasāda*-mercy; *ihā*-this; *yei*-anyone who; *śune*-hears; *tāra*-his; *khaṇḍe*-vanquishes; *aparādha*-offenses.



TRANSLATION



This is the incident concerning the Kazi and the Lord's mercy upon him. Anyone who hears this is also freed from all offenses.





TEXT 227





eka dina śrīvāsera mandire gosāñi



nityānanda-saṅge nṛtya kare dui bhāi



SYNONYMS



*eka dina*-one day; *śrīvāsera*-of Śrīvāsa Ṭhākura; *mandire*-in the house; *gosāñi*-Lord Caitanya Mahāprabhu; *nityānanda*-Lord Nityānanda; *saṅge*-accompanied by; *nṛtya*-dancing; *kare*-performed; *dui*-two; *bhāi*-brothers.



TRANSLATION



One day the two brothers Lord Nityānanda Prabhu and Śrī Caitanya Mahāprabhu were dancing in the holy house of Śrīvāsa Ṭhākura.





TEXT 228





śrīvāsa-putrera tāhāṅ haila paraloka



tabu śrīvāsera citte nā janmila śoka



SYNONYMS



*śrīvāsa*-of Śrīvāsa Ṭhākura; *putrera*-of the son; *tāhāṅ*-there; *haila*-took place; *paraloka*-death; *tabu*-still; *śrīvāsera*-of Śrīvāsa Ṭhākura; *citte*-in the mind; *nā*-not; *janmila*-there was; *śoka*-lamentation.



TRANSLATION



At that time a calamity took place-Śrīvāsa Ṭhākura's son died. Yet Śrīvāsa Ṭhākura was not at all sorry.





TEXT 229





mṛta-putra-mukhe kaila jñānera kathana



āpane dui bhāi hailā śrīvāsa-nandana



SYNONYMS



*mṛta-putra*-of the dead son; *mukhe*-in the mouth; *kaila*-did; *jñānera*-of knowledge; *kathana*-conversation; *āpane*-personally; *dui*-the two; *bhāi*-brothers; *hailā*-became; *śrīvāsa*-nandana-sons of Śrīvāsa Ṭhākura.



TRANSLATION



Śrī Caitanya Mahāprabhu caused the dead son to speak about knowledge, and then the two brothers personally became the sons of Śrīvāsa Ṭhākura.



PURPORT



This incident is described as follows by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. One night while Śrī Caitanya Mahāprabhu was dancing with His devotees at the house of Śrīvāsa Ṭhākura, one of Śrīvāsa Ṭhākura's sons, who was suffering from some disease, died. Śrīvāsa Ṭhākura was so patient, however, that he did not allow anyone to express sorrow by crying, for he did not want the kīrtana going on at his house to be disturbed. Thus kīrtana continued without a sound of lamentation. But when the kīrtana was over, Caitanya Mahāprabhu, who could understand the incident, declared, "There must have been some calamity in this house." When He was then informed about the death of Śrīvāsa Ṭhākura's son, He expressed His regret, saying, "Why was this news not given to Me before?" He went to the place where the son was lying dead and asked him, "My dear boy, why are you leaving the house of Śrīvāsa Ṭhākura?" The dead son immediately replied, "I was living in this house as long as I was destined to live here. Now that the time is over, I am going elsewhere, according to Your direction. I am Your eternal servant, a dependent living being. I must act only according to Your desire. Beyond Your desire, I cannot do anything. I have no such power." Hearing these words of the dead son, all the members of Śrīvāsa Ṭhākura's family received transcendental knowledge. Thus there was no cause for lamentation. This transcendental knowledge is described in the *Bhagavad-gītā* (2.13): tathā dehāntara-prāptir dhīras tatra na muhyati. When someone dies, he accepts another body; therefore sober persons do not lament. After the discourse between the dead boy and Śrī Caitanya Mahāprabhu, funeral ceremonies were performed, and Lord Caitanya assured Śrīvāsa Ṭhākura, "You have lost one son, but Nityānanda Prabhu and I are your eternal sons. We shall never be able to give up your company." This is an instance of a transcendental relationship with Kṛṣṇa. We have eternal transcendental relationships with Kṛṣṇa as His servants, friends, fathers, sons or conjugal lovers. When the same relationships are pervertedly reflected in this material world, we have relationships as the sons, fathers, friends, lovers, masters or servants of others, but all these relationships are subject to termination within a definite period. If we revive our relationship with Kṛṣṇa, however, by the grace of Śrī Caitanya Mahāprabhu our eternal relationship will never break to cause our lamentation.





TEXT 230





tabe ta' karilā saba bhakte vara dāna



ucchiṣṭa diyā nārāyaṇīra karila sammāna



SYNONYMS



*tabe*-thereafter; *ta'*-certainly; *karilā*-did; *saba bhakte*-unto all devotees; *vara*-benediction; *dāna*-charity; *ucchiṣṭa*-food remnants; *diyā*-giving; *nārāyaṇīra*-of Nārāyaṇī; *karila*-did; *sammāna*-respect.



TRANSLATION



Thereafter the Lord charitably bestowed His benediction upon all His devotees. He gave the remnants of His food to Nārāyaṇī, showing her special respect.



PURPORT



Nārāyaṇī was a niece of Śrīvāsa Ṭhākura, and later she became the mother of Śrīla Vṛndāvana dāsa Ṭhākura. In this connection the sahajiyās cite a malicious story that after eating the remnants of Lord Caitanya's food Nārāyaṇī became pregnant and gave birth to Vṛndāvana dāsa Ṭhākura. The rascal sahajiyās may manufacture such false statements, but no one should believe them because they are motivated by enmity against the Vaiṣṇavas.





TEXT 231





śrīvāsera vastra siṅye darajī yavana



prabhu tāre nija-rūpa karāila darśana



SYNONYMS



*śrīvāsera*-of Śrīvāsa Ṭhākura; *vastra*-cloth; *siṅye*-sewing; *darajī*-tailor; *yavana*-meat-eater; *prabhu*-the Lord; *tāre*-unto him; *nija*-rūpa-His own form; *karāila*-caused; *darśana*-vision.



TRANSLATION



There was a tailor who was a meat-eater but was sewing garments for Śrīvāsa Ṭhākura. The Lord, being merciful to him, showed him His own form.





TEXT 232





'dekhinu' 'dekhinu' bali' ha-ila pāgala



preme nṛtya kare, haila vaiṣṇava āgala



SYNONYMS



*dekhinu*-I have seen; *dekhinu*-I have seen; *bali'*-saying; *ha*-ila-became; *pāgala*-mad; *preme*-in the ecstasy of love; *nṛtya*-dancing; *kare*-does; *haila*-became; *vaiṣṇava*-devotee; *āgala*-first class.



TRANSLATION



Saying "I have seen! I have seen!" and dancing in ecstatic love as though mad, he became a first-class Vaiṣṇava.



PURPORT



There was a Muslim tailor near the house of Śrīvāsa Ṭhākura who used to sew the garments of the family. One day he was very much pleased with the dancing of Śrī Caitanya Mahāprabhu; indeed, he was enchanted. The Lord, understanding his attitude, showed him His original form as Kṛṣṇa. The tailor then began to dance, saying, "I have seen! I have seen!" He became absorbed in ecstatic love and began to dance with Lord Caitanya. Thus he became one of the foremost Vaiṣṇava adherents of Śrī Caitanya Mahāprabhu.





TEXT 233





āveśete śrīvāse prabhu vaṁśī ta' māgila



śrīvāsa kahe,--vaṁśī tomāra gopī hari' nila



SYNONYMS



*āveśete*-in ecstasy; *śrīvāse*-unto Śrīvāsa; *prabhu*-the Lord; *vaṁśī*-a flute; *ta'*-certainly; *māgila*-asked; śrīvāsa-Śrīvāsa Ṭhākura; *kahe*-replied; *vaṁśī*-flute; *tomāra*-Your; *gopī*-the gopīs; *hari*-stealing; *nila*-took away.



TRANSLATION



In ecstasy the Lord asked Śrīvāsa Ṭhākura to deliver His flute, but Śrīvāsa Ṭhākura replied, "Your flute has been stolen away by the gopīs."





TEXT 234





śuni' prabhu 'bala' 'bala' balena āveśe



śrīvāsa varṇena vṛndāvana-līlā-rase



SYNONYMS



*śuni'*-hearing; *prabhu*-the Lord; *bala bala*-go on speaking, go on speaking; *balena*-He says; *āveśe*-in ecstasy; śrīvāsa-Śrīvāsa Ṭhākura; *varṇena*-describes; *vṛndāvana*-of Vṛndāvana; *līlā-rase*-the transcendental mellow of the pastimes.



TRANSLATION



Hearing this reply, the Lord said in ecstasy, "Go on talking! Go on talking!" Thus Śrīvāsa described the transcendental mellow pastimes of Śrī Vṛndāvana.





TEXT 235





prathamete vṛndāvana-mādhurya varṇila



śuniyā prabhura citte ānanda bāḍila



SYNONYMS



*prathamete*-in the beginning; *vṛndāvana*-mādhurya-sweet pastimes of Vṛndāvana; *varṇila*-described; *śuniyā*-hearing; *prabhura*-of the Lord; *citte*-in the heart; *ānanda*-jubilation; *bāḍila*-increased.



TRANSLATION



In the beginning Śrīvāsa Ṭhākura described the transcendental sweetness of Vṛndāvana's pastimes. Hearing this, the Lord felt great and increasing jubilation in His heart.





TEXT 236





tabe 'bala' 'bala' prabhu bale vāra-vāra



punaḥ punaḥ kahe śrīvāsa kariyā vistāra



SYNONYMS



*tabe*-thereafter; *bala bala*-go on speaking, go on speaking; *prabhu*-the Lord; *bale*-says; *vāra*-vāra-again, again; *punaḥ punaḥ*-again, again; *kahe*-speaks; śrīvāsa-Śrīvāsa Ṭhākura; *kariyā*-making; *vistāra*-expansion.



TRANSLATION



Thereafter the Lord again and again asked him, "Speak on! Speak on!" Thus Śrīvāsa again and again described the pastimes of Vṛndāvana, vividly expanding them.





TEXT 237





vaṁśī-vādye gopī-gaṇera vane ākarṣaṇa



tāṅ-sabāra saṅge yaiche vana-viharaṇa



SYNONYMS



*vaṁśī*-vādye-on hearing the sound of the flute; *gopī-gaṇera*-of all the gopīs; *vane*-in the forest; *ākarṣaṇa*-the attraction; *tāṅ-sabāra*-of all of them; *saṅge*-in the company; *yaiche*-in what way; *vana*-in the forest; *viharaṇa*-wandering.



TRANSLATION



Śrīvāsa Ṭhākura extensively explained how the gopīs were attracted to the forests of Vṛndāvana by the vibration of Kṛṣṇa's flute and how they wandered together in the forest.





TEXT 238





tāhi madhye chaya-ṛtu līlāra varṇana



madhu-pāna, rāsotsava, jala-keli kathana



SYNONYMS



*tāhi madhye*-during that; *chaya-ṛtu*-the six seasons; *līlāra*-of the pastimes; *varṇana*-description; *madhu*-pāna-drinking of the honey; *rāsa*-utsava-dancing the rāsa-līlā; *jala*-keli-swimming in the Yamunā; *kathana*-narrations.



TRANSLATION



Śrīvāsa Paṇḍita narrated all the pastimes enacted during the six changing seasons. He described the drinking of honey, the celebration of the rāsa dance, the swimming in the Yamunā, and other such incidents.





TEXT 239





'bala' 'bala' bale prabhu śunite ullāsa



śrīvāsa kahena tabe rāsa rasera vilāsa



SYNONYMS



*bala bala*-go on speaking, go on speaking; *bale*-says; *prabhu*-the Lord; *śunite*-hearing; *ullāsa*-very jubilantly; śrīvāsa-Śrivāsa Ṭhākura; *kahena*-says; *tabe*-then; *rāsa*-rāsa dance; *rasera*-filled with transcendental humors; *vilāsa*-pastimes.



TRANSLATION



When the Lord, hearing with great pleasure, said, "Go on speaking! Go on speaking!" Śrīvāsa Ṭhākura described the rāsa-līlā dance, which is filled with transcendental mellows.





TEXT 240





kahite, śunite aiche prātaḥ-kāla haila



prabhu śrīvāsere toṣi' āliṅgana kaila



SYNONYMS



*kahite*-speaking; *śunite*-hearing; *aiche*-in that way; *prātaḥ*-kāla-morning; *haila*-appeared; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *śrīvāsere*-unto Śrīvāsa Ṭhākura; *toṣi'*-satisfying; *āliṅgana*-embracing; *kaila*-did.



TRANSLATION



As the Lord thus requested and Śrīvāsa Ṭhākura spoke, the morning appeared, and the Lord embraced Śrīvāsa Ṭhākura and satisfied him.





TEXT 241





tabe ācāryera ghare kaila kṛṣṇa-līlā



rukmiṇī-svarūpa prabhu āpane ha-ilā



SYNONYMS



*tabe*-thereafter; *ācāryera*-of Advaita Ācārya; *ghare*-in the house; *kaila*-performed; *kṛṣṇa*-līlā-pastimes of Lord Kṛṣṇa; *rukmiṇī*-of Rukmiṇī; *svarūpa*-form; *prabhu*-the Lord; *āpane*-personally; *ha*-ilā-became.



TRANSLATION



Thereafter a dramatization of Kṛṣṇa's pastimes was performed in the house of Advaita Ācārya. The Lord personally took the part of Rukmiṇī, the foremost of Kṛṣṇa's queens.





TEXT 242





kabhu durgā, lakṣmī haya, kabhu vā cic-chakti



khāṭe vasi' bhakta-gaṇe dilā prema-bhakti



SYNONYMS



*kabhu*-sometimes; *durgā*-the part of Goddess Durgā; *lakṣmī*-the goddess of fortune; *haya*-is; *kabhu*-sometimes; *vā*-or; *cit-śakti*-the spiritual potency; *khāṭe*-on a cot; *vasi'*-sitting; *bhakta*-gaṇe-unto the devotees; *dilā*-gave; *prema*-bhakti-love of Godhead.



TRANSLATION



The Lord sometimes took the part of Goddess Durgā, Lakṣmī [the goddess of fortune] or the chief potency, Yogamāyā. Sitting on a cot, He delivered love of Godhead to all the devotees present.





TEXT 243





eka-dina mahāprabhura nṛtya-avasāne



eka brāhmaṇī āsi' dharila caraṇe



SYNONYMS



*eka-dina*-one day; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *nṛtya*-avasāne-at the end of the dancing; *eka*-one; *brāhmaṇī*-wife of a brāhmaṇa; *āsi'*-coming; *dharila*-caught hold; *caraṇe*-of His lotus feet.



TRANSLATION



One day when Śrī Caitanya Mahāprabhu had finished His dancing, a woman, the wife of a brāhmaṇa, came there and caught hold of His lotus feet.





TEXT 244





caraṇera dhūli sei laya vāra vāra



dekhiyā prabhura duḥkha ha-ila apāra



SYNONYMS



*caraṇera*-of His lotus feet; *dhūli*-the dust; *sei*-that woman; *laya*-takes; *vāra vāra*-again and again; *dekhiyā*-seeing this; *prabhura*-of the Lord; *duḥkha*-unhappiness; *ha*-ila-there was; *apāra*-unlimited.



TRANSLATION



As she took the dust of His lotus feet again and again, the Lord became unlimitedly unhappy.



PURPORT



This holding of a great personality's lotus feet is certainly very good for the person who takes the dust, but this example of Śrī Caitanya Mahāprabhu's unhappiness indicates that a Vaiṣṇava should not allow anyone to take dust from his feet.





One who takes the dust of a great personality's lotus feet transfers his sinful activities to that great personality. Unless the person whose dust is taken is very strong, he must suffer the sinful activities of the person who takes the dust. Therefore ordinarily it should not be allowed. Sometimes in big meetings people come to take the same advantage by touching our feet. On account of this, sometimes we have to suffer from some disease. As far as possible, no outsider should be allowed to touch one's feet to take dust from them. Śrī Caitanya Mahāprabhu personally showed this by His example, as explained in the next verse.





TEXT 245





sei-kṣaṇe dhāñā prabhu gaṅgāte paḍila



nityānanda-haridāsa dhari' uṭhāila



SYNONYMS



*sei*-kṣaṇe-immediately; *dhāñā*-running; *prabhu*-the Lord; *gaṅgāte*-in the water of the Ganges; *paḍila*-plunged; *nityānanda*-Lord Nityānanda; *haridāsa*-Haridāsa Ṭhākura; *dhari'*-catching Him; *uṭhāila*-raised Him.



TRANSLATION



Immediately He ran to the river Ganges and jumped in to counteract the sinful activities of that woman. Lord Nityānanda and Haridāsa Ṭhākura caught Him and raised Him from the river.



PURPORT



Śrī Caitanya Mahāprabhu is God Himself, but He was playing the part of a preacher. Every preacher should know that being allowed to touch a Vaiṣṇava's feet and take dust may be good for the person who takes it, but it is not good for the person who allows it to be taken. As far as possible, this practice should ordinarily be avoided. Only initiated disciples should be allowed to take this advantage, not others. Those who are full of sinful activities should generally be avoided.





TEXT 246





vijaya ācāryera ghare se rātre rahilā



prātaḥ-kāle bhakta sabe ghare lañā gelā



SYNONYMS



*vijaya*-named Vijaya; *ācāryera*-of the teacher; *ghare*-at the home; *se*-that; *rātre*-on the night; *rahilā*-remained; *prātaḥ-kāle*-in the morning; *bhakta*-the devotees; *sabe*-all; *ghare*-home; *lañā*-taking them; *gelā*-went.



TRANSLATION



That night the Lord stayed at the house of Vijaya Ācārya. In the morning the Lord took all His devotees and returned home.





TEXT 247





eka-dina gopī-bhāve gṛhete vasiyā



'gopī' 'gopī' nāma laya viṣaṇṇa hañā



SYNONYMS



*eka-dina*-one day; *gopī-bhāve*-in the ecstasy of the gopīs; *gṛhete*-at home; *vasiyā*-sitting; gopī gopī-"Gopī, Gopī"; *nāma*-the name; *laya*-chants; *viṣaṇṇa*-morose; *hañā*-becoming.



TRANSLATION



One day the Lord, in the ecstasy of the gopīs, was sitting in His house. Very morose in separation, He was calling, "Gopī! Gopī!"





TEXT 248





eka paḍuyā āila prabhuke dekhite



'gopī' 'gopī' nāma śuni' lāgila balite



SYNONYMS



*eka paḍuyā*-one student; *āila*-came there; *prabhuke*-the Lord; *dekhite*-to see; gopī gopī-"Gopī, Gopī"; *nāma*-the name; *śuni'*-hearing; *lāgila*-began; *balite*-to say.



TRANSLATION



A student who came to see the Lord was astonished that the Lord was chanting "Gopī! Gopī!" Thus he spoke as follows.





TEXT 249





kṛṣṇa-nāma nā lao kene, kṛṣṇa-nāma--dhanya



'gopī' 'gopī' balile vā kibā haya puṇya



SYNONYMS



*kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *nā*-not; *lao*-You take; *kene*-why; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *dhanya*-glorious; *gopī gopī*-the names "Gopī, Gopī"; *balile*-on saying; *vā*-or; *kibā*-what; *haya*-there is; *puṇya*-piety.



TRANSLATION



"Why are You chanting the names 'Gopī, Gopī' instead of the holy name of Lord Kṛṣṇa, which is so glorious? What pious result will You achieve by such chanting?"



PURPORT



It is said, vaiṣṇavera kriyā-mudrā vijñeha nā bujhaya: no one can understand the activities of a pure devotee. A student or neophyte devotee could not possibly understand why Śrī Caitanya Mahāprabhu was chanting the name of the gopīs, nor should the student have asked the Lord about the potency of chanting "Gopī, Gopī." The neophyte student was certainlv convinced of the piety in the chanting of Kṛṣṇa's holy name, but this sort of attitude is also offensive. Dharma-vrata-tyāga-hutādi-sarva-śubha-kriyā-sāmyam api pramādaḥ: to chant the holy name of Kṛṣṇa in exchange for the achievement of piety is an offense. This, of course, was unknown to the student. Thus he innocently asked, "What piety is there in the chanting of the name Gopī?" He did not know that there is no question of piety or impiety. The chanting of the holy name of Kṛṣṇa or the holy name Gopī is on the transcendental platform of loving affairs. Since he was not expert in understanding such transcendental activities, his question was merely impudent. Thus Śrī Caitanya Mahāprabhu, apparently greatly angry at him, reacted as follows.





TEXT 250





śuni' prabhu krodhe kaila kṛṣṇe doṣodgāra



ṭheṅgā lañā uṭhilā prabhu paḍuyā māribāra



SYNONYMS



*śuni'*-hearing; *prabhu*-the Lord; *krodhe*-in anger; *kaila*-did; *kṛṣṇe*-unto Lord Kṛṣṇa; *doṣa*-udgāra-many accusations; *ṭheṅgā*-stick; *lañā*-taking; *uṭhilā*-got up; *prabhu*-the Lord; *paḍuyā*-the student; *māribāra*-to strike.



TRANSLATION



Hearing the foolish student, the Lord became greatly angry and rebuked Lord Kṛṣṇa in various ways. Taking up a stick, He rose to strike the student.



PURPORT



It is mentioned in *Śrīmad-Bhāgavatam* that when Uddhava came from Lord Kṛṣṇa with a message for the gopīs, all the gopīs, especially Śrīmatī Rādhārāṇī, denounced Kṛṣṇa in various ways. Such denunciations, however, reflect an exuberant loving attitude that an ordinary man cannot understand. When the foolish student questioned Lord Śrī Caitanya Mahāprabhu, Lord Caitanya similarly rebuked Lord Kṛṣṇa in loving exuberance. When Śrī Caitanya Mahāprabhu was in the mood of the gopīs and the student advocated the cause of Śrī Kṛṣṇa, Lord Caitanya was greatly angry. Seeing His anger, the foolish student, who was an ordinary atheistic smārta-brāhmaṇa, foolishly misjudged Him. Thus he and a party of students were ready to strike the Lord in retaliation. After this incident, Śrī Caitanya Mahāprabhu decided to take sannyāsa so that people would not commit offenses against Him, considering Him an ordinary householder, for in India even now a sannyāsī is naturally offered respect.





TEXT 251





bhaye palāya paḍuyā, prabhu pāche pāche dhāya



āste vyaste bhakta-gaṇa prabhure rahāya



SYNONYMS



*bhaye*-out of fear; *palāya*-runs away; *paḍuyā*-the student; *prabhu*-the Lord; *pāche pāche*-after him; *dhāya*-runs; *āste vyaste*-somehow or other; *bhakta-gaṇa*-all the devotees; *prabhure*-the Lord; *rahāya*-checked.



TRANSLATION



The student ran away in fear, and the Lord followed him. But somehow or other the devotees checked the Lord.





TEXT 252





prabhure śānta kari' ānila nija ghare



paḍuyā palāyā gela paḍuyā-sabhāre



SYNONYMS



*prabhure*-the Lord; *śānta kari'*-pacifying; *ānila*-brought; *nija*-His own; *ghare*-to the house; *paḍuyā*-the student; *palāyā*-running away; *gela*-went; *paḍuyā*-of students; *sabhāre*-to the assembly.



TRANSLATION



The devotees pacified the Lord and brought Him home, and the student ran away to an assembly of other students.





TEXT 253





paḍuyā sahasra yāhāṅ paḍe eka-ṭhāñi



prabhura vṛttānta dvija kahe tāhāṅ yāi



SYNONYMS



*paḍuyā*-students; *sahasra*-a thousand; *yāhāṅ*-where; *paḍe*-they study; *eka-thāñi*-in one place; *prabhura*-of the Lord; *vṛttānta*-incident; *dvija*-the brāhmaṇa; *kahe*-says; *tāhāṅ*-there; *yāi*-he goes.



TRANSLATION



The brāhmaṇa student ran to a place where a thousand students were studying together. There he described the incident to them.



PURPORT



In this verse we find the word dvija, indicating that the student was a brāhmaṇa. Actually, in those days, only members of the brāhmaṇa class became students of Vedic literature. Schooling is meant especially for brāhmaṇas; previously there was no question of schooling for kṣatriyas, vaiśyas or śūdras. Kṣatriyas used to learn the technology of warfare, and vaiśyas learned business from their fathers or other businessmen; they were not meant to study the *Vedas*. At present, however, everyone goes to school, and everyone is given the same type of education, although no one knows what the result will be. The result, however, is most unsatisfactory, as we have seen in the Western countries especially. The United States has vast educational institutions where everyone is allowed to receive an education, but the result is that most students become like hippies.





Higher education is not meant for everyone. Only selected individuals trained in brahminical culture should be allowed to pursue a higher education. Educational institutions should not aim to teach technology, for a technologist cannot properly be called educated. A technologist is a śūdra; only one who studies the *Vedas* may properly be called a learned man (paṇḍita). The duty of a brāhmaṇa is to become learned in the Vedic literature and teach the Vedic knowledge to other brāhmaṇas. In our Kṛṣṇa consciousness movement we are simply teaching our students to become fit brāhmaṇas and Vaiṣṇavas. In our school at Dallas, the students are learning English and Sanskrit, and through these two languages they are studying all our books, such as *Śrīmad-Bhāgavatam*, *Bhagavad-gītā As It Is* and The *Nectar of Devotion*. It is a mistake to educate every student as a technologist. There must be a group of students who become brāhmaṇas. Without brāhmaṇas who study the Vedic literature, human society will be entirely chaotic.





TEXT 254





śuni' krodha kaila saba paḍuyāra gaṇa



sabe meli' kare tabe prabhura nindana



SYNONYMS



*śuni'*-hearing; *krodha*-angry; *kaila*-became; *saba*-all; *paḍuyāra*-of students; *gaṇa*-the groups; *sabe*-all; *meli'*-joining to gether; *kare*-do; *tabe*-then; *prabhura*-of the Lord; *nindana*-accusation.



TRANSLATION



Hearing of the incident, all the students became greatly angry and joined together in criticizing the Lord.





TEXT 255





saba deśa bhraṣṭa kaila ekalā nimāñi



brāhmaṇa mārite cāhe, dharma-bhaya nāi



SYNONYMS



*saba*-all; *deśa*-countries; *bhraṣṭa*-spoiled; *kaila*-has; *ekalā*-alone; *nimāñi*-Nimāi Paṇḍita; *brāhmaṇa*-a caste brāhmaṇa; *mārite*-to strike; *cāhe*-He wants; *dharma*-of religious principles; *bhaya*-fear; *nāi*-there is not.



TRANSLATION



"Nimāi Paṇḍita alone has spoiled the entire country," they accused. "He wants to strike a caste brāhmaṇa. He has no fear of religious principles.



PURPORT



In those days also, the caste brāhmaṇas were very proud. They were not prepared to accept chastisement even from a teacher or spiritual master.





TEXT 256





punaḥ yadi aiche kare māriba tāhare



kon vā mānuṣa haya, ki karite pāre



SYNONYMS



*punaḥ*-again; *yadi*-if; *aiche*-like that; *kare*-He does; *māriba*-we shall strike; *tāhare*-Him; *kon*-who; *vā*-or; *mānuṣa*-the man; *haya*-is; *ki*-what; *karite*-to do; *pāre*-He is able.



TRANSLATION



"If He again performs such an atrocious act, certainly we shall retaliate and strike Him in turn. What kind of important person is He, that He can check us in this way?"





TEXT 257





prabhura nindāya sabāra buddhi haila nāśa



supaṭhita vidyā kārao nā haya prakāśa



SYNONYMS



*prabhura*-of the Lord; *nindāya*-in accusation; *sabāra*-of everyone; *buddhi*-the intelligence; *haila*-became; *nāśa*-spoiled; *su*-paṭhita-well-studied; *vidyā*-knowledge; *kārao*-everyone's; *nā*-does not; *haya*-become; *prakāśa*-manifest.



TRANSLATION



When all the students thus resolved, criticizing Śrī Caitanya Mahāprabhu, their intelligence was spoiled. Thus although they were learned scholars, because of this offense the essence of knowledge was not manifest in them.



PURPORT



In the *Bhagavad-gītā* it is said, māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ: when one becomes inimical to the Supreme Personality of Godhead, adopting an atheistic attitude (āsuraṁ bhāvam), even if one is a learned scholar the essence of knowledge does not become manifest in him; in other words, the essence of his knowledge is stolen by the illusory energy of the Lord. In this connection Śrī Bhaktisiddhānta Sarasvatī Ṭhākura quotes a mantra from the Śvetāśvatara Upaniṣad (6.23):





yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ



The purport of this verse is that one who is unflinchingly devoted to the Supreme Personality of Godhead, Viṣṇu, and similarly devoted to the spiritual master, with no ulterior motive, becomes a master of all knowledge. In the heart of such a devotee, the real essence of the Vedic knowledge becomes manifest. This essence is nothing but surrender unto the Supreme Personality of Godhead (vedaiś ca sarvair aham eva vedyaḥ). Only unto one who fully surrenders to the spiritual master and the Supreme Lord does the essence of Vedic knowledge become manifest, not to anyone else. This same principle is emphasized by Śrī Prahlāda Mahārāja in *Śrīmad-Bhāgavatam* (7.5.24):





iti puṁsārpitā viṣṇau

bhaktiś cen nava-lakṣaṇā

kriyeta bhagavaty addhā

tan manye 'dhītam uttamam



"A person who directly applies these nine principles [hearing, chanting, remembering, etc.] in the service of the Lord is to be understood as a greatly learned man who has assimilated the Vedic literature very well, for the goal of studying the Vedic literature is to understand the supremacy of Lord Śrī Kṛṣṇa." Śrīdhara Svāmī confirms in his commentary that first one must surrender to the spiritual master; then the process of devotional service will develop. It is not a fact that only one who diligently pursues an academic career can become a devotee. Even with no academic career, if one has full faith in the spiritual master and the Supreme Personality of Godhead, he develops in spiritual life and real knowledge of the *Vedas*. The example of Mahārāja Khaṭvāṅga confirms this. One who surrenders is understood to have learned the subject matter of the *Vedas* very nicely. One who adopts this Vedic process of surrender learns devotional service and is certainly successful. One who is very much proud, however, is unable to surrender either to the spiritual master or to the Supreme Personality of Godhead. Thus he cannot understand the essence of any Vedic literature. *Śrīmad-Bhāgavatam* (Bhāg. 11.11.18) declares:





śabda-brahmaṇi niṣṇāto

na niṣṇāyāt pare yadi

śramas tasya śrama-phalo

hy adhenum iva rakṣataḥ



"If one is learned in Vedic literature but is not a devotee of Lord Viṣṇu, his work is a useless waste of labor, just like the keeping of a cow that does not give milk."





Anyone who does not follow the surrendering process but is simply interested in an academic career cannot make any advancement. His profit is only his labor for nothing. If one is expert in the study of the *Vedas* but does not surrender to a spiritual master or Viṣṇu, all his cultivation of knowledge is but a waste of time and labor.





TEXT 258





tathāpi dāmbhika paḍuyā namra nāhi haya



yāhaṅ tāhāṅ prabhura nindā hāsi' se karaya



SYNONYMS



*tathāpi*-still; *dāmbhika*-proud; *paḍuyā*-students; *namra*-submissive; *nāhi*-not; *haya*-become; *yāhāṅ*-any where; *tāhāṅ*-everywhere; *prabhura*-of the Lord; *nindā*-accusation; *hāsi'*-laughing; *se*-they; *karaya*-do.



TRANSLATION



But the proud student community did not become submissive. On the contrary, the students spoke of the incident anywhere and everywhere. In a laughing manner they criticized the Lord.





TEXT 259





sarva-jña gosāñi jāni' sabāra durgati



ghare vasi' cinte tā'-sabāra avyāhati



SYNONYMS



*sarva*-jña-all-knowing; *gosāñi*-Lord Caitanya Mahāprabhu; *jāni'*-knowing; *sabāra*-of all of them; *durgati*-degradation; *ghare*-at home; *vasi'*-sitting; *cinte*-contemplates; *tā'*-of them; *sabāra*-of all; *avyāhati*-the rescue.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu, being omniscient, could understand the degradation of these students. Thus He sat at home, contemplating how to rescue them.





TEXT 260





yata adhyāpaka, āra tāṅra śiṣya-gaṇa



dharmī, karmī, tapo-niṣṭha, nindaka, durjana



SYNONYMS



*yata*-all; *adhyāpaka*-professors; *āra*-and; *tāṅra*-their; *śiṣya*-gaṇa-students; *dharmī*-followers of religious ritualistic ceremonies; *karmī*-performers of fruitive activities; *tapaḥ*-niṣṭha-performers of austerities; *nindaka*-blasphemers; *durjana*-rogues.



TRANSLATION



"All the so-called professors and scientists and their students generally follow the regulative principles of religion, fruitive activities and austerities," the Lord thought, "yet at the same time they are blasphemers and rogues.



PURPORT



Here is a depiction of materialists who have no knowledge of devotional service. They may be very religious and may work very systematically or perform austerities and penances, but if they blaspheme the Supreme Personality of Godhead they are nothing but rogues. This is confirmed in the Hari-bhakti-sudhodaya (3.11):





bhagavad-bhakti-hīnasya

jātiḥ śāstraṁ japas tapaḥ

aprāṇasyaiva dehasya

maṇḍanaṁ loka-rañjanam



If they are without knowledge of devotional service to the Lord, then great nationalism, fruitive, political or social work, science or philosophy are all simply like costly garments decorating a dead body. The only offense of persons adhering to these principles is that they are not devotees; they are always blasphemous toward the Supreme Personality of Godhead and His devotees.





TEXT 261





ei saba mora nindā-aparādha haite



āmi nā laoyāile bhakti, nā pāre la-ite



SYNONYMS



*ei saba*-all of them; *mora*-of Me; *nindā*-blasphemy; *aparādha*-offense; *haite*-from; *āmi*-I; *nā*-not; *laoyāile*-if causing them to take; *bhakti*-devotional service; *nā*-not; *pāre*-able; *la-ite*-to take.



TRANSLATION



"If I do not induce them to take to devotional service, because of committing the offense of blasphemy none of these people will be able to take to it.





TEXT 262





nistārite āilāma āmi, haila viparīta



e-saba durjanera kaiche ha-ibeka hita



SYNONYMS



*nistārite*-to deliver; *āilāma*-have come; *āmi*-I; *haila*-it has become; *viparīta*-just the opposite; *e-saba*-all these; *durjanera*-of the rogues; *kaiche*-how; *ha-ibeka*-it will be; *hita*-the benefit.



TRANSLATION



"I have come to deliver all the fallen souls, but now just the opposite has happened. How can these rogues be delivered? How may they be benefited?





TEXT 263





āmāke praṇati kare, haya pāpa-kṣaya



tabe se ihāre bhakti laoyāile laya



SYNONYMS



*āmāke*-unto Me; *praṇati*-obeisances; *kare*-they offer; *haya*-becomes; *pāpa*-kṣaya-destruction of sinful reactions; *tabe*-then; *se*-they; *ihāre*-unto them; *bhakti*-devotional service; *laoyāile*-if causing to take; *laya*-will take.



TRANSLATION



"If these rogues offer Me obeisances, the reactions of their sinful activities will be nullified. Then, if I induce them, they will take to devotional service.





TEXT 264





more nindā kare ye, nā kare namaskāra



e-saba jīvere avaśya kariba uddhāra



SYNONYMS



*more*-Me; *nindā kare*-blasphemes; *ye*-anyone who; *nā*-does not; *kare*-offer; *namaskāra*-obeisances; *e-saba*-all these; *jīvere*-living entities; *avaśya*-certainly; *kariba*-I shall do; *uddhāra*-deliverance.



TRANSLATION



"I must certainly deliver all these fallen souls who blaspheme Me and do not offer Me obeisances.





TEXT 265





ataeva avaśya āmi sannyāsa kariba



sannyāsi-buddhye more praṇata ha-iba



SYNONYMS



*ataeva*-therefore; *avaśya*-certainly; *āmi*-I; *sannyāsa*-the renounced order of life; *kariba*-shall accept; *sannyāsi-buddhye*-by thinking of Me as a sannyāsī; *more*-unto Me; *praṇata*-bow down; *ha-iba*-they shall do.



TRANSLATION



"I shall accept the sannyāsa order of life, for thus people will offer Me their obeisances, thinking of Me as a member of the renounced order.



PURPORT



Among the members of the varṇāśrama institution's social orders (brāhmaṇa, kṣatriya, vaiśya and śūdra), the brāhmaṇa is considered the foremost, for he is the teacher and spiritual master of all the other varṇas. Similarly, among the spiritual orders (brahmacarya, gṛhastha, vānaprastha and sannyāsa), the sannyāsa order is the most elevated. Therefore a sannyāsī is the spiritual master of all the varṇas and āśramas, and a brāhmaṇa is also expected to offer obeisances to a sannyāsī. Unfortunately, however, caste brāhmaṇas do not offer obeisances to a Vaiṣṇava sannyāsī. They are so proud that they do not offer obeisances even to Indian sannyāsīs, what to speak of European and American sannyāsīs. Śrī Caitanya Mahāprabhu, however, expected that even the caste brāhmaṇas would offer respectful obeisances to a sannyāsī because five hundred years ago the social custom was to offer obeisances immediately to any sannyāsī, known or unknown.





The sannyāsīs of the Kṛṣṇa consciousness movement are bona fide. All the students of the Kṛṣṇa consciousness movement have undergone the regular process of initiation. As enjoined in the *Hari-bhakti-vilāsa* by Sanātana Gosvāmī, tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām: by the regular process of initiation, any man can become a brāhmaṇa. Thus in the beginning the students of our Kṛṣṇa consciousness movement agree to live with devotees, and gradually, having given up four prohibited activities-illicit sex, gambling, meat-eating and intoxication-they become advanced in the activities of spiritual life. When one is found to be regularly following these principles, he is given the first initiation (hari-nāma), and he regularly chants at least sixteen rounds a day. Then, after six months or a year, he is initiated for the second time and given the sacred thread with the regular sacrifice and rituals. After some time, when he advances still further and is willing to give up this material world, he is given the sannyāsa order. At that time he receives the title svāmī or gosvāmī, both of which mean "master of the senses." Unfortunately, debauched so-called brāhmaṇas in India neither offer them respect nor accept them as bona fide sannyāsīs. Śrī Caitanya Mahāprabhu expected the so-called brāhmaṇas to offer respect to such Vaiṣṇava sannyāsīs. Nevertheless, it does not matter whether they offer respect or whether they accept these sannyāsīs as bona fide, for the śāstra describes punishment for such disobedient so-called brāhmaṇas. The śāstric injuction declares:



devatā-pratimāṁ dṛṣṭvā

yatiṁ caiva tridaṇḍinam

namaskāraṁ na kuryād yaḥ

prāyaścittīyate naraḥ



"One who does not offer respect to the Supreme Personality of Godhead, to His Deity in the temple or to a tridaṇḍī sannyāsī must undergo prāyaścitta [atonement]." If one does not offer obeisances to such a sannyāsī, the prescribed prāyaścitta is to fast for one day.





TEXT 266





praṇatite habe ihāra aparādha kṣaya



nirmala hṛdaye bhakti karāiba udaya



SYNONYMS



*praṇatite*-by offering obeisances; *habe*-there will be; *ihāra*-of such offenders; *aparādha*-the offenses; *kṣaya*-destruction; *nirmala*-pure; *hṛdaye*-in the heart; *bhakti*-devotional service; *karāiba*-I shall cause; *udaya*-the rising.



TRANSLATION



"Offering obeisances will relieve them of all the reactions to their offenses. Then, by My grace, devotional service [bhakti] will awaken in their pure hearts.



PURPORT



According to Vedic injunctions, only a brāhmaṇa may be offered sannyāsa. The Śaṅkara-sampradāya (ekadaṇḍa-sannyāsa-sampradāya) awards the sannyāsa order only to caste brāhmaṇas, or born brāhmaṇas, but in the Vaiṣṇava system even one not born in a brāhmaṇa family may be made a brāhmaṇa according to the direction of the *Hari-bhakti-vilāsa* (tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām). Any person from any part of the world may be made a brāhmaṇa by the regular process of initiation, and when he follows brahminical behavior, observing the principle of abstaining from intoxication, illicit sex, meat-eating and gambling, he may be offered sannyāsa. All the sannyāsīs in the Kṛṣṇa consciousness movement, who are preaching all over the world, are regular brāhmaṇa-sannyāsīs. Thus the so-called caste brāhmaṇas should not object to offering them respectful obeisances. By offering such obeisances, as recommended by Śrī Caitanya Mahāprabhu, they will diminish their offenses and automatically awaken to their natural position of devotional service. As it is said, nitya-siddha kṛṣṇa-prema sādhya kabhu naya: kṛṣṇa-prema can be awakened in a purified heart. The more we offer obeisances to sannyāsīs, especially Vaiṣṇava sannyāsīs, the more we diminish our offenses and purify our hearts. Only in a purified heart can kṛṣṇa-prema awaken. This is the process of Śrī Caitanya Mahāprabhu's cult, the Kṛṣṇa consciousness movement.





TEXT 267





e-saba pāṣaṇḍīra tabe ha-ibe nistāra



āra kona upāya nāhi, ei yukti sāra



SYNONYMS



*e-saba*-all these; *pāṣaṇḍīra*-of the demons; *tabe*-then; *ha*-ibe-there will be; *nistāra*-deliverance; *āra*-alternative; *kona*-some; *upāya*-means; *nāhi*-there is not; *ei*-this; *yukti*-of the argument; *sāra*-essence.



TRANSLATION



"All the unfaithful rogues of this world can be delivered by this process. There is no alternative. This is the essence of the argument."





TEXT 268





ei dṛḍha yukti kari' prabhu āche ghare



keśava bhāratī āilā nadīyā-nagare



SYNONYMS



*ei*-this; *dṛḍha*-firm; *yukti*-consideration; *kari'*-making; *prabhu*-the Lord; *āche*-was; *ghare*-in His home; *keśava bhāratī*-of the name Keśava Bhāratī; *āilā*-came; *nadīyā-nagare*-to the town of Nadia.



TRANSLATION



After coming to this firm conclusion, the Lord continued to stay at home. In the meantime Keśava Bhāratī came to the town of Nadia.





TEXT 269





prabhu tāṅre namaskari' kaila nimantraṇa



bhikṣā karāiyā tāṅre kaila nivedana



SYNONYMS



*prabhu*-the Lord; *tāṅre*-to him; *namaskari'*-offering obeisances; *kaila*-did; *nimantraṇa*-invitation; *bhikṣā*-alms; *karāiyā*-giving; *tāṅre*-to him; *kaila*-submitted; *nivedana*-His prayer.



TRANSLATION



The Lord offered him respectful obeisances and invited him to His house. After feeding him sumptuously, He submitted to him His petition.



PURPORT



According to the system of Vedic society, whenever an unknown sannyāsī comes to a village or town, someone must invite him to take prasāda in his home. Sannyāsīs generally take prasāda in the house of a brāhmaṇa because the brāhmaṇa worships the Lord Nārāyaṇa śilā, or śālagrāma-śilā, and therefore there is prasāda that the sannyāsī may take. Keśava Bhāratī accepted the invitation of Śrī Caitanya Mahāprabhu. Thus the Lord had a good opportunity to explain His desire to take sannyāsa from him.





TEXT 270





tumi ta' īśvara baṭa,--sākṣāt nārāyaṇa



kṛpā kari' kara mora saṁsāra mocana



SYNONYMS



*tumi*-you; *ta'*-certainly; *īśvara*-the Lord; *baṭa*-are; *sākṣāt*-directly; *nārāyaṇa*-the Supreme Lord, Nārāyaṇa; *kṛpā kari'*-showing mercy; *kara*-please do; *mora*-My; *saṁsāra*-material life; *mocana*-deliverance.



TRANSLATION



"Sir, you are directly Nārāyaṇa. Therefore please be merciful unto Me. Deliver Me from this material bondage."





TEXT 271





bhāratī kahena,--tumi īśvara, antaryāmī



ye karāha, se kariba,--svatantra nahi āmi



SYNONYMS



*bhāratī kahena*-Keśava Bhāratī replied; *tumi*-You; *īśvara*-the Supreme Personality of Godhead; *antaryāmī*-You know everything from within; *ye*-whatever; *karāha*-You cause to do; *se*-that; *kariba*-I must do; *svatantra*-independent; *nahi*-not; *āmi*-I.



TRANSLATION



Keśava Bhāratī replied to the Lord, "You are the Supreme Personality of Godhead, the Supersoul. I must do whatever You cause me to do. I am not independent of You."





TEXT 272





eta bali' bhāratī gosāñi kāṭoyāte gelā



mahāprabhu tāhā yāi' sannyāsa karilā



SYNONYMS



*eta bali'*-saying this; *bhāratī*-Keśava Bhāratī; *gosāñi*-the spiritual master; *kāṭoyāte*-to Katwa; *gelā*-went; *mahāprabhu*-Lord Caitanya Mahāprabhu; *tahā*-there; *yai'*-going; *sannyāsa*-the renounced order of life; *karilā*-accepted.



TRANSLATION



After saying this, Keśava Bhāratī, the spiritual master, went back to his village, Katwa. Lord Caitanya Mahāprabhu went there and accepted the renounced order of life [sannyāsa].



PURPORT



At the end of His twenty-fourth year, at the end of the fortnight of the waxing moon, Śrī Caitanya Mahāprabhu left Navadvīpa and crossed the river Ganges at a place known as Nidayāra-ghāṭa. Then He reached Kaṇṭaka-nagara, or Kāṭoyā (Katwa), where He accepted ekadaṇḍa-sannyāsa according to the Śaṅkarite system. Since Keśava Bhāratī belonged to the Śaṅkarite sect, he could not initiate Caitanya Mahāprabhu into the Vaiṣṇava sannyāsa order, whose members carry the tridaṇḍa.





Candraśekhara Ācārya assisted in the routine ceremonial work of the Lord's acceptance of sannyāsa. By the order of Śrī Caitanya Mahāprabhu, kīrtana was performed for the entire day, and at the end of the day the Lord shaved off His hair. On the next day He became a regular sannyāsī, with one rod (ekadaṇḍa). From that day on His name was Śrī Kṛṣṇa Caitanya. Before that, He was known as Nimāi Paṇḍita. Śrī Caitanya Mahāprabhu, in the sannyāsa order, traveled all over Rāḍha-deśa, the region where the Ganges River cannot be seen. Keśava Bhāratī accompanied Him for some distance.





TEXT 273





saṅge nityānanda, candraśekhara ācārya



mukunda-datta,--ei tina kaila sarva kārya



SYNONYMS



*saṅge*-in His company; *nityānanda*-Nityānanda Prabhu; *candraśekhara ācārya*-Candraśekhara Ācārya; *mukunda*-datta-Mukunda Datta; *ei tina*-these three; *kaila*-performed; *sarva*-all; *kārya*-necessary activities.



TRANSLATION



When Śrī Caitanya Mahāprabhu accepted sannyāsa, three personalities were with Him to perform all the necessary activities. They were Nityānanda Prabhu, Candraśekhara Ācārya and Mukunda Datta.





TEXT 274





ei ādi-līlāra kaila sūtra gaṇana



vistāri varṇilā ihā dāsa vṛndāvana



SYNONYMS



*ei*-this; *ādi-līlara*-of the ādi-līlā (the first portion of Lord Caitanya's pastimes); *kaila*-made; *sūtra*-synopsis; *gaṇana*-enumeration; *vistāri*-elaborately; *varṇilā*-described; *ihā*-this; *dāsa vṛndāvana*-Vṛndāvana dāsa Ṭhākura.



TRANSLATION



Thus I have summarized the incidents of the ādi-līlā. Śrīla Vṛndāvana dāsa Ṭhākura has described them elaborately [in his *Caitanya-bhāgavata*].





TEXT 275





yaśodā-nandana hailā śacīra nandana



catur-vidha bhakta-bhāva kare āsvādana



SYNONYMS



*yaśodā-nandana*-the son of mother Yaśodā; *hailā*-became; *śacīra*-of mother Śacī; *nandana*-the son; *catuḥ*-vidha-four kinds of; *bhakta*-bhāva-devotional humors; *kare*-does; *āsvādana*-tasting.



TRANSLATION



The same Supreme Personality of Godhead who appeared as the son of mother Yaśodā has now appeared as the son of mother Śacī, relishing four kinds of devotional activities.



PURPORT



Servitude, friendship, parental affection and conjugal love for the Supreme Personality of Godhead are the basis of the four kinds of devotional activities. In śānta, the marginal stage of devotional service, there is no activity. But above the śānta humor are servitude, friendship, parental affection and conjugal love, which represent the gradual growth of devotional service to higher and higher platforms.





TEXT 276





sva-mādhurya rādhā-prema-rasa āsvādite



rādhā-bhāva aṅgī kariyāche bhāla-mate



SYNONYMS



*sva*-mādhurya-His own conjugal love; *rādhā-prema-rasa*-the mellow of the loving affairs between Rādhārāṇī and Kṛṣṇa; *āsvādite*-to taste; *rādhā-bhāva*-the mood of Śrīmatī Rādhārāṇī; *aṅgī kariyāche*-He accepted; *bhāla-mate*-very well.



TRANSLATION



To taste the mellows of Śrīmatī Rādhārāṇī's loving affairs in Her relationship with Kṛṣṇa, and to understand the reservoir of pleasure in Kṛṣṇa, Kṛṣṇa Himself, as Śrī Caitanya Mahāprabhu, accepted the mood of Rādhārāṇī.



PURPORT



In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, "Śrī Gaurasundara is Kṛṣṇa Himself with the attitude of Śrīmatī Rādhārāṇī. Śrī Caitanya Mahāprabhu never gave up the attitude of the gopīs. He remained everlastingly predominated by Kṛṣṇa and never accepted the part of the predominator by imitating conjugal love with an ordinary woman, as sahajiyās generally do. He never placed Himself in the position of a debauchee. Lusty materialists like the members of the sahajiyā-sampradāya hanker after women, even others' wives. But when they try to ascribe the responsibility for their lusty activities to Śrī Caitanya Mahāprabhu, they become offenders to Svarūpa Dāmodara and Śrīla Vṛndāvana dāsa Ṭhākura. In Śrī *Caitanya-bhāgavata*, Ādi-khaṇḍa, Chapter Fifteen, it is said:





sabe para-strīra prati nāhi parihāsa

strī dekhi' dūre prabhu hayena eka-pāśa



'Śrī Caitanya Mahāprabhu never even joked with others' wives. As soon as He saw a woman coming, He would immediately give her ample room to pass without talking.' He was extremely strict regarding the association of women. The sahajiyās, however, pose as followers of Śrī Caitanya Mahāprabhu although they indulge in lusty affairs with women. In His youth Lord Caitanya was very humorous with everyone, but He never joked with any woman, nor in this incarnation did He talk about women. The gaurāṅga-nāgarī party is not approved by Śrī Caitanya Mahāprabhu or Vṛndāvana dāsa Ṭhākura. Even though one may offer all kinds of prayers to Caitanya Mahāprabhu, one should strictly avoid worshiping Him as the Gaurāṅga Nāgara. The personal behavior of Śrī Caitanya Mahāprabhu and the verses written by Śrī Vṛndāvana dāsa Ṭhākura have completely repudiated the lusty desires of the gaurāṅga-nāgarīs."





TEXT 277





gopī-bhāva yāte prabhu dhariyāche ekānta



vrajendra-nandane māne āpanāra kānta



SYNONYMS



*gopī-bhāva*-the mood of the gopīs; *yāte*-in which; *prabhu*-the Lord; *dhariyāche*-accepted; *ekānta*-positively; *vrajendra-nandane*-Lord Kṛṣṇa; *māne*-they accept; *āpanāra*-own; *kānta*-lover.



TRANSLATION



Lord Caitanya Mahāprabhu accepted the mood of the gopīs, who accept Vrajendranandana, Śrī Kṛṣṇa, as their lover.





TEXT 278





gopikā-bhāvera ei sudṛḍha niścaya



vrajendra-nandana vinā anyatra nā haya



SYNONYMS



*gopikā-bhāvera*-of the ecstasy of the gopīs; *ei*-this; *sudṛḍha*-firm; *niścaya*-confirmation; *vrajendra-nandana*-Lord Śrī Kṛṣṇa; *vinā*-without; *anyatra*-anyone else; *nā*-not; *haya*-is possible.



TRANSLATION



It is firmly ascertained that the ecstatic mood of the gopīs is possible only before Kṛṣṇa, and no one else.





TEXT 279





śyāmasundara, śikhipiccha-guñjā-vibhūṣaṇa



gopa-veśa, tri-bhaṅgima, muralī-vadana



SYNONYMS



*śyāma-sundara*-Lord Kṛṣṇa, who has a bluish color; *śikhi*-piccha-with a peacock feather on the head; *guñjā*-a garland of guñjā (small berries or conchshells); *vibhūṣaṇa*-decorations; *gopa*-veśa-with the dress of a cowherd boy; *tri*-bhaṅgima-curved in three places; *muralī*-vadana-holding a flute to His mouth.



TRANSLATION



He has a bluish complexion, a peacock feather on His head, a guñjā garland and the decorations of a cowherd boy. His body is curved in three places, and He holds a flute to His mouth.





TEXT 280





ihā chāḍi' kṛṣṇa yadi haya anyākāra



gopikāra bhāva nāhi yāya nikaṭa tāhāra



SYNONYMS



*ihā*-this; *chāḍi'*-giving up; *kṛṣṇa*-Kṛṣṇa; *yadi*-if; *haya*-takes; *anya-ākāra*-another form; *gopikāra*-of the gopīs; *bhāva*-the ecstasy; *nāhi*-does not; *yāya*-arise; *nikaṭa*-near; *tāhāra*-that (form).



TRANSLATION



If Lord Kṛṣṇa gives up this original form and assumes another Viṣṇu form, nearness to Him cannot invoke the ecstatic mood of the gopīs.





TEXT 281





gopīnāṁ paśupendra-nandana-juṣo bhāvasya kas tāṁ krtī



vijñātuṁ kṣamate durūha-padavī-sañcāriṇaḥ prakriyām



āviṣkurvati vaiṣṇavīm api tanuṁ tasmin bhujair jiṣṇubhir



yāsāṁ hanta caturbhir adbhuta-ruciṁ rāgodayaḥ kuñcati



SYNONYMS



*gopīnām*-of the gopīs; *paśupa-indra-nandana-juṣaḥ*-of the service of the son of Vraja's King, Mahārāja Nanda; *bhāvasya*-ecstatic; *kaḥ*-what; *tām*-that; *kṛtī*-learned man; *vijñātum*-to understand; *kṣamate*-is able; *durūha*-very difficult to understand; *padavī*-the position; *sañcāriṇaḥ*-which provokes; *prakriyām*-activity; *āviṣkurvati*-He manifests; *vaiṣṇavīm*-of Viṣṇu; *api*-certainly; *tanum*-the body; *tasmin*-in that; *bhujaiḥ*-with arms; *jiṣṇubhiḥ*-very beautiful; *yāsām*-of whom (the gopīs); *hanta*-alas; *caturbhiḥ*-four; *adbhuta*-wonderfully; *rucim*-beautiful; *rāga-udayaḥ*-the evoking of ecstatic feelings; *kuñcati*-cripples.



TRANSLATION



"Once Lord Śrī Kṛṣṇa playfully manifested Himself as Nārāyaṇa, with four victorious hands and a very beautiful form. When the gopīs saw this exalted form, however, their ecstatic feelings were crippledī. A learned scholar, therefore, cannot understand the gopīs' ecstatic feelings, which are firmly fixed upon the original form of Lord Kṛṣṇa as the son of Nanda Mahārāja. The wonderful feelings of the gopīs in ecstatic parama-rasa with Kṛṣṇa constitute the greatest mystery in spiritual life.""



PURPORT



This is a quotation from the Lalita-mādhava (6.54), by Śrīla Rūpa Gosvāmī.





TEXT 282





vasanta-kāle rāsa-līlā kare govardhane



antardhāna kailā saṅketa kari' rādhā-sane



SYNONYMS



*vasanta*-kāle-during the season of spring; *rāsa-līlā*-the rāsa dance; *kare*-does; *govardhane*-near the Govardhana Hill; *antardhāna*-disappearance; *kailā*-did; *saṅketa*-indication; *kari'*-making; *rādhā*-sane-with Rādhārāṇī.



TRANSLATION



During the season of springtime, when the rāsa dance was going on, suddenly Kṛṣṇa disappeared from the scene, indicating that He wanted to be alone with Śrīmatī Rādhārāṇī.





TEXT 283





nibhṛta-nikuñje vasi' dekhe rādhāra bāṭa



anveṣite āilā tāhāṅ gopikāra ṭhāṭa



SYNONYMS



*nibhṛta*-solitary; *nikuñje*-in a bush; *vasi'*-sitting; *dekhe*-waiting to see; *rādhāra*-of Śrīmatī Rādhārāṇī; *bāṭa*-the passing; *anveṣite*-while searching; *āilā*-came; *tāhāṅ*-there; *gopikāra*-of the gopīs; *ṭhāṭa*-the phalanx.



TRANSLATION



Kṛṣṇa was sitting in a solitary bush, waiting for Śrīmatī Rādhārāṇī to pass by. But while He was searching, the gopīs arrived there, like a phalanx of soldiers.





TEXT 284





dūra haite kṛṣṇe dekhi' bale gopī-gaṇa



"ei dekha kuñjera bhitara vrajendra-nandana"



SYNONYMS



*dūra haite*-from a distance; *kṛṣṇe*-unto Kṛṣṇa; *dekhi'*-seeing; *bale*-said; *gopī-gaṇa*-all the gopīs; *ei dekha*-just see here; *kuñjera*-the bush; *bhitara*-within; *vrajendra-nandana*-the son of Nanda Mahārāja.



TRANSLATION



"Just see!" the gopīs said, seeing Kṛṣṇa from a distant place. "Here within a bush is Kṛṣṇa, the son of Nanda Mahārāja."





TEXT 285





gopī-gaṇa dekhi' kṛṣṇera ha-ila sādhvasa



lukāite nārila, bhaye hailā vibaśa



SYNONYMS



*gopī-gaṇa*-all the gopīs combined together; *dekhi'*-seeing; *kṛṣṇera*-of Kṛṣṇa; *ha*-ila-there were; *sādhvasa*-some emotional feelings; *lukāite*-to hide; *nārila*-was unable; *bhaye*-out of fear; *hailā*-became; *vibaśa*-motionless.



TRANSLATION



As soon as Kṛṣṇa saw all the gopīs, He was struck with emotion. Thus He could not hide Himself, and out of fear He became motionless.





TEXT 286





catur-bhuja mūrti dhari' āchena vasiyā



kṛṣṇa dekhi' gopī kahe nikaṭe āsiyā



SYNONYMS



*catur*-bhuja-four-armed; *mūrti*-form; *dhari'*-accepting; *āchena*-was; *vasiyā*-sitting; *kṛṣṇa*-Lord Kṛṣṇa; *dekhi'*-seeing; *gopī*-the gopīs; *kahe*-say; *nikaṭe*-nearby; *āsiyā*-coming there.



TRANSLATION



Kṛṣṇa assumed His four-armed Nārāyaṇa form and sat there. When all the gopīs came, they looked at Him and spoke as follows.





TEXT 287





'ihoṅ kṛṣṇa nahe, ihoṅ nārāyaṇa mūrti'



eta bali' tāṅre sabhe kare nati-stuti



SYNONYMS



*ihoṅ*-this; *kṛṣṇa*-Lord Kṛṣṇa; *nahe*-is not; *ihoṅ*-this is; *nārāyaṇa*-the Supreme Personality of Godhead; *mūrti*-the form; *eta bali'*-saying this; *tāṅre*-unto Him; *sabhe*-all the gopīs; *kare*-make; *nati*-stuti-obeisances and prayers.



TRANSLATION



"He is not Kṛṣṇa! He is the Supreme Personality of Godhead, Nārāyaṇa." After saying this, they offered obeisances and the following respectful prayers.





TEXT 288





"namo nārāyaṇa, deva karaha prasāda



kṛṣṇa-saṅga deha' mora ghucāha viṣāda"



SYNONYMS



*namaḥ nārāyaṇa*-all respects to Nārāyaṇa; *deva*-the Supreme Personality of Godhead; *karaha*-kindly give; *prasāda*-Your mercy; *kṛṣṇa*-saṅga-association with Kṛṣṇa; *deha'*-giving; *mora*-our; *ghucāha*-please diminish; *viṣāda*-lamentation.



TRANSLATION



"O Lord Nārāyaṇa, we offer our respectful obeisances unto You. Kindly be merciful to us. Give us the association of Kṛṣṇa and thus vanquish our lamentation."



PURPORT



The gopīs were not made happy even by seeing the four-armed form of Nārāyaṇa. Yet they offered their respects to the Supreme Personality of Godhead and begged from Him the benediction of achieving the association of Kṛṣṇa. Such is the ecstatic feeling of the gopīs.





TEXT 289





eta bali namaskari' gelā gopī-gaṇa



hena-kāle rādhā āsi' dilā daraśana



SYNONYMS



*eta bali*-saying this; *namaskari'*-offering obeisances; *gelā*-went away; *gopī-gaṇa*-all the gopīs; *hena*-kāle-at this time; rādhā-Śrīmatī Rādhārāṇī; *āsi'*-coming there; *dilā*-gave; *daraśana*-audience.



TRANSLATION



After saying this and offering obeisances, all the gopīs dispersed. Then Śrīmatī Rādhārāṇī came and appeared before Lord Kṛṣṇa.





TEXT 290





rādhā dekhi' kṛṣṇa tāṅre hāsya karite



sei catur-bhuja mūrti cāhena rākhite



SYNONYMS



rādhā-Śrīmatī Rādhārāṇī; *dekhi'*-seeing; *kṛṣṇa*-Lord Kṛṣṇa; *tāṅre*-unto Her; *hāsya*-joking; *karite*-to do; *sei*-that; *catur*-bhuja-four-armed; *mūrti*-form; *cāhena*-wanted; *rākhite*-to keep.



TRANSLATION



When Lord Kṛṣṇa saw Rādhārāṇī, He wanted to maintain the four-armed form to joke with Her.





TEXT 291





lukāilā dui bhuja rādhāra agrete



bahu yatna kailā kṛṣṇa, nārila rākhite



SYNONYMS



*lukāilā*-He hid; *dui*-two; *bhuja*-arms; *rādhāra*-of Srīmatī Rādhārāṇī; *agrete*-in front; *bahu*-much; *yatna*-endeavor; *kailā*-did; *kṛṣṇa*-Lord Kṛṣṇa; *nārila*-was unable; *rākhite*-to keep.



TRANSLATION



In front of Śrīmatī Rādhārāṇī, Śrī Kṛṣṇa had to hide the two extra arms. He tried His best to keep four arms before Her, but He was completely unable to do so.





TEXT 292





rādhāra viśuddha-bhāvera acintya prabhāva



ye kṛṣṇere karāilā dvi-bhuja-svabhāva



SYNONYMS



*rādhāra*-of Śrīmatī Rādhārāṇī; *viśuddha*-purified; *bhāvera*-of the ecstasy; *acintya*-inconceivable; *prabhāva*-influence; *ye*-which; *kṛṣṇere*-unto Lord Kṛṣṇa; *karāilā*-forced; *dvi*-bhuja-two-armed; *svabhāva*-original form.



TRANSLATION



The influence of Rādhārāṇī's pure ecstasy is so inconceivably great that it forced Kṛṣṇa to come to His original two-armed form.





TEXT 293





rāsārambha-vidhau nilīya vasatā kuñje mṛgākṣī-gaṇair



dṛṣṭaṁ gopayituṁ svam uddhura-dhiyā yā suṣṭhu sandarśitā



rādhāyāḥ praṇayasya hanta mahimā yasya śriyā rakṣituṁ



sā śakyā prabhaviṣṇunāpi hariṇā nāsīc catur-bāhutā



SYNONYMS



*rāsa-ārambha-vidhau*-in the matter of beginning the rāsa dance; *nilīya*-having hidden; *vasatā*-sitting; *kuñje*-in a grove; *mṛga-akṣī-gaṇaiḥ*-by the gopīs, who had eyes resembling those of deer; *dṛṣṭam*-being seen; *gopayitum*-to hide; *svam*-Himself; *uddhura-dhiyā*-by first-class intelligence; *yā*-which; *suṣṭhu*-perfectly; *sandarśitā*-exhibited; *rādhāyāḥ*-of Śrīmatī Rādhārāṇī; *praṇayasya*-of the love; *hanta*-just see; *mahimā*-the glory; *yasya*-of which; *śriyā*-the opulence; *rakṣitum*-to protect that; *sā*-that; *śakyā*-able; *prabhaviṣṇunā*-by Kṛṣṇa; *api*-even; *hariṇā*-by the Supreme Personality of Godhead; *na*-not; *āsīt*-was; *catuḥ*-bāhutā-four-armed form.



TRANSLATION



"Prior to the rāsa dance, Lord Kṛṣṇa hid Himself in a grove just to have fun. When the gopīs came, their eyes resembling those of deer, by His sharp intelligence He exhibited His beautiful four-armed form to hide Himself. But when Śrīmatī Rādhārāṇī came there, Kṛṣṇa could not maintain His four arms in Her presence. This is the wonderful glory of Her love."



PURPORT



This is a quotation from the Ujjvala-nīlamaṇi, by Śrīla Rūpa Gosvāmī.





TEXT 294





sei vrajeśvara--ihaṅ jagannātha pitā



sei vrajeśvarī--ihaṅ śacīdevī mātā



SYNONYMS



*sei*-that; *vrajeśvara*-the King of Vraja; *ihaṅ*-now; *jagannātha*-Jagannātha Miśra; *pitā*-the father of Lord Caitanya Mahāprabhu; *sei*-that; *vrajeśvarī*-Queen of Vraja; *ihaṅ*-now; śacīdevī-Śacīdevī; *mātā*-the mother of Śrī Caitanya Mahāprabhu.



TRANSLATION



Father Nanda, the King of Vrajabhūmi, is now Jagannātha Miśra, the father of Caitanya Mahāprabhu. And mother Yaśodā, the Queen of Vrajabhūmi, is now Śacīdevī, Lord Caitanya's mother.





TEXT 295





sei nanda-suta--ihaṅ caitanya-gosāñi



sei baladeva--ihaṅ nityānanda bhāi



SYNONYMS



*sei nanda-suta*-the same son of Nanda Mahārāja; *ihaṅ*-now; *caitanya*-gosāñi-Caitanya Mahāprabhu; *sei baladeva*-the selfsame Baladeva; *ihaṅ*-now; *nityānanda bhāi*-Nityānanda Prabhu, the brother of Śrī Caitanya Mahāprabhu.



TRANSLATION



The former son of Nanda Mahārāja is now Śrī Caitanya Mahāprabhu, and the former Baladeva, Kṛṣṇa's brother, is now Nityānanda Prabhu, the brother of Lord Caitanya.





TEXT 296





vātsalya, dāsya, sakhya--tina bhāvamaya



sei nityānanda--kṛṣṇa-caitanya-sahāya



SYNONYMS



*vātsalya*-paternity; *dāsya*-servitude; *sakhya*-fraternity; *tina*-three; *bhāva*-maya-emotional ecstasies; *sei*-that; *nityānanda*-Nityānanda Prabhu; *kṛṣṇa-caitanya*-of Lord Caitanya Mahāprabhu; *sahāya*-the assistant.



TRANSLATION



Śrī Nityānanda Prabhu always feels the ecstatic emotions of paternity, servitude and friendship. He always assists Śrī Caitanya Mahāprabhu in that way.





TEXT 297





prema-bhakti diyā teṅho bhāsā'la jagate



tāṅra caritra loke nā pāre bujhite



SYNONYMS



*prema*-bhakti-devotional service; *diyā*-giving; *teṅho*-Lord Nityānanda Prabhu; *bhāsā'la*-overflooded; *jagate*-in the world; *tāṅra*-His; *caritra*-character; *loke*-people; *nā*-not; *pāre*-able; *bujhite*-to understand.



TRANSLATION



Śrī Nityānanda Prabhu overflooded the entire world by distributing transcendental loving service. No one can understand His character and activities.





TEXT 298





advaita-ācārya-gosāñi bhakta-avatāra



kṛṣṇa avatāriyā kailā bhaktira pracāra



SYNONYMS



*advaita-ācārya*-Śrī Advaita Prabhu; *gosāñi*-spiritual master; *bhakta-avatāra*-the incarnation of a devotee; *kṛṣṇa*-the Supreme Personality of Godhead; *avatāriyā*-descending; *kailā*-did; *bhaktira*-of devotional service; *pracāra*-propagation.



TRANSLATION



Śrīla Advaita Ācārya Prabhu appeared as an incarnation of a devotee. He is in the category of Kṛṣṇa, but He descended to this earth to propagate devotional service.





TEXT 299





sakhya, dāsya,--dui bhāva sahaja tāṅhāra



kabhu prabhu karena tāṅre guru-vyavahāra



SYNONYMS



*sakhya*-fraternity; *dāsya*-servitude; *dui*-two; *bhāva*-ecstasies; *sahaja*-natural; *tāṅhāra*-His; *kabhu*-sometimes; *prabhu*-Lord Caitanya; *karena*-does; *tāṅre*-to Him; *guru*-of spiritual master; *vyavahāra*-treatment.



TRANSLATION



His natural emotions were always on the platform of fraternity and servitude, but the Lord sometimes treated Him as His spiritual master.





TEXT 300





śrīvāsādi yata mahāprabhura bhakta-gaṇa



nija nija bhāve karena caitanya-sevana



SYNONYMS



*śrīvāsa-ādi*-headed by Śrīvāsa Ṭhākura; *yata*-all; *mahāprabhura*-of Caitanya Mahāprabhu; *bhakta*-gaṇa-devotees; *nija nija*-in their own respective; *bhāve*-emotions; *karena*-do; *caitanya*-sevana-service to Lord Caitanya Mahāprabhu.



TRANSLATION



All the devotees of Śrī Caitanya Mahāprabhu, headed by Śrīvāsa Ṭhākura, have their own emotional humors in which they render service unto Him.





TEXT 301





paṇḍita-gosāñi ādi yāṅra yei rasa



sei sei rase prabhu hana tāṅra vaśa



SYNONYMS



*paṇḍita*-gosāñi-Gadādhara Paṇḍita; *ādi*-headed by; *yāṅra*-whose; *yei*-whatever; *rasa*-transcendental mellow; *sei sei*-that respective; *rase*-by the mellow; *prabhu*-the Lord; *hana*-is; *tāṅra*-his; *vaśa*-under control.



TRANSLATION



Personal associates like Gadādhara, Svarūpa Dāmodara, Rāmānanda Rāya, and the six Gosvāmīs (headed by Rūpa Gosvāmī) are all situated in their respective transcendental humors. Thus the Lord submits to various positions in various transcendental mellows.



PURPORT



In verses 296 through 301 the emotional devoted service of Śrī Nityānanda, Śrī Advaita Prabhu and others has been fully described. Describing such individual service, the Gaura-gaṇoddeśa-dīpikā, verses 11 through 16, declares that although Lord Caitanya Mahāprabhu appeared as a devotee, He is none other than the son of Nanda Mahārāja. Similarly, although Śrī Nityānanda Prabhu appeared as Lord Caitanya's assistant, He is none other than Baladeva, the carrier of the plow. Advaita Ācārya is the incarnation of Sadāśiva from the spiritual world. All the devotees headed by Śrīvāsa Ṭhākura are His marginal energy, whereas the devotees headed by Gadādhara Paṇḍita are manifestations of His internal potency.





Śrī Caitanya Mahāprabhu, Advaita Prabhu and Nityānanda Prabhu all belong to the viṣṇu-tattva category. Because Lord Caitanya is an ocean of mercy, He is addressed as mahāprabhu, whereas Nityānanda and Advaita, being two great personalities who assist Lord Caitanya, are addressed as prabhu. Thus there are two prabhus and one mahāprabhu. Gadādhara Gosvāmī is a representative of a perfect brāhmaṇa spiritual master. Śrīvāsa Ṭhākura represents a perfect brāhmaṇa devotee. These five are known as the Pañca-tattva.





TEXT 302





tihaṅ śyāma,--vaṁśī-mukha, gopa-vilāsī



ihaṅ gaura--kabhu dvija, kabhu ta' sannyāsī



SYNONYMS



*tihaṅ*-in kṛṣṇa-līlā; *śyāma*-blackish color; *vaṁśī-mukha*-a flute in the mouth; *gopa-vilāsī*-an enjoyer as a cowherd boy; *ihaṅ*-now; *gaura*-fair complexion; *kabhu*-sometimes; *dvija*-brāhmaṇa; *kabhu*-sometimes; *ta'*-certainly; *sannyāsī*-in the renounced order of life.



TRANSLATION



In kṛṣṇa-lilā the Lord's complexion is blackish. Holding a flute to His mouth, He enjoys as a cowherd boy. Now the selfsame person has appeared with a fair complexion, sometimes acting as a brāhmaṇa and sometimes accepting the renounced order of life.





TEXT 303





ataeva āpane prabhu gopī-bhāva dhari'



vrajendra-nandane kahe 'prāṇa-nātha' kari'



SYNONYMS



*ataeva*-therefore; *āpane*-personally; *prabhu*-the Lord; *gopī-bhāva*-the ecstasy of the gopīs; *dhari'*-accepting; *vrajendra-nandane*-the son of Nanda Mahārāja; *kahe*-addresses; *prāṇa-nātha*-O Lord of My life (husband); *kari'*-accepting.



TRANSLATION



Therefore the Lord Himself, accepting the emotional ecstasy of the gopīs, now addresses the son of Nanda Mahārāja, "O master of My life! O My dear husband!"





TEXT 304





sei kṛṣṇa, sei gopī,--parama virodha



acintya caritra prabhura ati sudurbodha



SYNONYMS



*sei kṛṣṇa*-that Kṛṣṇa; *sei gopī*-that gopī; *parama virodha*-very much contradictory; *acintya*-inconceivable; *caritra*-character; *prabhura*-of the Lord; *ati*-very much; *sudurbodha*-difficult to understand.



TRANSLATION



He is Kṛṣṇa, yet He has accepted the mood of the gopīs. How is it so? It is the inconceivable character of the Lord, which is very difficult to understand.



PURPORT



Kṛṣṇa's accepting the part of the gopīs is certainly contradictory according to any mundane calculations, but the Lord, by His inconceivable character, may act like the gopīs and feel separation from Kṛṣṇa, although He is Kṛṣṇa Himself. Such a contradiction can be reconciled only in the Supreme Personality of Godhead because He has energy that is inconceivable (acintya), which can make possible that which is impossible to do (aghaṭa-ghaṭana-patīyasī). Such contradictions are very difficult to understand unless a devotee strictly follows the Vaiṣṇava philosophy under the direction of the Gosvāmīs. Therefore Kṛṣṇadāsa Kavirāja Gosvāmī ends every chapter with this verse:





śrī-rūpa-raghunātha-pade yāra āśa

caitanya-caritāmṛta kahe kṛṣṇadāsa



"Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps."





In a song by Narottama dāsa Ṭhākura it is stated:



rūpa-raghunātha-pade ha-ibe ākuti

kabe hāma bujhaba se yugala-pīriti



The conjugal love between Rādhā and Kṛṣṇa, which is called yugala-pīriti, is not understandable by mundane scholars, artists or poets. It is simply to be understood by devotees who strictly follow in the footsteps of the six Gosvāmīs. Sometimes so-called artists and poets try to understand the love affairs of Rādhā and Kṛṣṇa, and they publish cheap books of poetry and pictures on the subject. Unfortunately, however, they do not understand the transcendental affairs of Rādhā and Kṛṣṇa even to the smallest degree. They are simply meddling in a matter in which they are not fit even to enter.





TEXT 305





ithe tarka kari' keha nā kara saṁśaya



kṛṣṇera acintya-śakti ei mata haya



SYNONYMS



*ithe*-in this matter; *tarka kari'*-making arguments; *keha*-someone; *nā*-do not; *kara*-make; *saṁśaya*-doubts; *kṛṣṇera*-of Lord Kṛṣṇa; *acintya-śakti*-inconceivable potency; *ei*-this; *mata*-the verdict; *haya*-is.



TRANSLATION



One cannot understand the contradictions in Lord Caitanya's character by putting forward mundane logic and arguments. Consequently one should not maintain doubts in this connection. One should simply try to understand the inconceivable energy of Kṛṣṇa; otherwise one cannot understand how such contradictions are possible.





TEXT 306





acintya, adbhuta kṛṣṇa-caitanya-vihāra



citra bhāva, citra guṇa, citra vyavahāra



SYNONYMS



*acintya*-inconceivable; *adbhuta*-wonderful; *kṛṣṇa-caitanya*-of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; *vihāra*-pastimes; *citra*-wonderful; *bhāva*-ecstasy; *citra*-wonderful; *guṇa*-qualities; *citra*-wonderful; *vyavahāra*-behavior.



TRANSLATION



The pastimes of Śrī Kṛṣṇa Caitanya Mahāprabhu are inconceivable and wonderful. His ecstasy is wonderful, His qualities are wonderful, and His behavior is wonderful.





TEXT 307





tarke ihā nāhi māne yei durācāra



kumbhīpāke pace, tāra nāhika nistāra



SYNONYMS



*tarke*-by arguments; *ihā*-this; *nāhi*-not; *māne*-accepts; *yei*-anyone who; *durācāra*-debauchee; *kumbhī-pāke*-in the boiling oil of hell; *pace*-boils; *tāra*-his; *nāhika*-there is not; *nistāra*-deliverance.



TRANSLATION



If one simply adheres to mundane arguments and therefore does not accept this, he will boil in the hell of Kumbhīpāka. For him there is no deliverance.



PURPORT



Kumbhīpāka, a type of hellish condition, is described in *Śrīmad-Bhāgavatam* (5.26.13), wherein it is said that a person who cooks living birds and beasts to satisfy his tongue is brought before Yamarāja after death and punished in the Kumbhīpāka hell. There he is put into boiling oil called kumbhī-pāka, from which there is no deliverance. Kumbhīpāka is meant for persons who are unnecessarily envious. Those who are envious of the activities of Śrī Caitanya Mahāprabhu are punished in that hellish condition.





TEXT 308





acintyāḥ khalu ye bhāvā



na tāṁs tarkeṇa yojayet



prakṛtibhyaḥ paraṁ yac ca



tad acintyasya lakṣaṇam



SYNONYMS



*acintyāḥ*-inconceivable; *khalu*-certainly; *ye*-those; *bhāvaḥ*-subject matters; *na*-not; *tān*-them; *tarkeṇa*-by argument; *yojayet*-one may understand; *prakṛtibhyaḥ*-to material nature; *param*-transcendental; *yat*-that which; *ca*-and; *tat*-that; *acintyasya*-of the inconceivable; *lakṣaṇam*-a symptom.



TRANSLATION



"Anything transcendental to material nature is called inconceivable, whereas arguments are all mundane. Since mundane arguments cannot touch transcendental subject matters, one should not try to understand transcendental subjects through mundane arguments."



This is a quote from the *Mahābhārata* (Bhīṣma parva 5.22) and is also quoted in the *Bhakti-rasāmṛta-sindhu* (2.5.93), by Śrīla Rūpa Gosvāmī.





TEXT 309





adbhuta caitanya-līlāya yāhāra viśvāsa



sei jana yāya caitanyera pada pāśa



SYNONYMS



*adbhuta*-wonderful; *caitanya-līlāya*-in the pastimes of Lord Caitanya Mahāprabhu; *yāhāra*-anyone whose; *viśvāsa*-faith; *sei*-that; *jana*-person; *yāya*-makes progress; *caitanyera*-of Śrī Caitanya Mahāprabhu; *pada*-the lotus feet; *pāśa*-near.



TRANSLATION



Only a person who has firm faith in the wonderful pastimes of Lord Caitanya Mahāprabhu can approach His lotus feet.





TEXT 310





prasaṅge kahila ei siddhāntera sāra



ihā yei śune, śuddha-bhakti haya tāra



SYNONYMS



*prasaṅge*-in the course of discussion; *kahila*-it was said; *ei*-this; *siddhāntera*-of the conclusion; *sāra*-the essence; *ihā*-this; *yei*-anyone who; *śune*-hears; *śuddha*-bhakti-unalloyed devotional service; *haya*-becomes; *tāra*-his.



TRANSLATION



In this discourse I have explained the essence of the devotional conclusion. Anyone who hears this develops unalloyed devotional service to the Lord.





TEXT 311





likhita granthera yadi kari anuvāda



tabe se granthera artha pāiye āsvāda



SYNONYMS



*likhita*-written; *granthera*-of the scripture; *yadi*-if; *kari*-I do; *anuvāda*-repetition; *tabe*-then; *se granthera*-of that scripture; *artha*-the meaning; *pāiye*-I can get; *āsvāda*-taste.



TRANSLATION



If I repeat what is already written, I may thus relish the purpose of this scripture.





TEXT 312





dekhi granthe bhāgavate vyāsera ācāra



kathā kahi' anuvāda kare vāra vāra



SYNONYMS



*dekhi*-I see; *granthe*-in the scripture; *bhāgavate*-in Śrīmad-Bhāgavatam; *vyāsera*-of Śrīla Vyāsadeva; *ācāra*-behavior; *kathā*-narration; *kahi'*-describing; *anuvāda*-repetition; *kare*-he does; *vāra vāra*-again and again.



TRANSLATION



We can see in the scripture *Śrīmad-Bhāgavatam* the conduct of its author, Śrī Vyāsadeva. After speaking the narration, he repeats it again and again.



PURPORT



At the end of *Śrīmad-Bhāgavatam*, in the Twelfth Canto, the Twelfth Chapter contains forty-three verses in which Śrī Kṛṣṇa-dvaipāyana Vedavyāsa recapitulates *Śrīmad-Bhāgavatam*'s entire subject matter. Śrī Kṛṣṇadāsa Kavirāja Gosvāmī wants to follow in the footsteps of Śrī Vyāsadeva by recapitulating the seventeen chapters of Śrī *Caitanya-caritāmṛta*'s *Ādi-līlā*.





TEXT 313





tāte ādi-līlāra kari pariccheda gaṇana



prathama paricchede kailuṅ 'maṅgalācaraṇa'



SYNONYMS



*tāte*-therefore; *ādi-līlāra*-of the First Canto, known as Ādi-līlā; *kari*-I do; *pariccheda*-chapter; *gaṇana*-enumeration; *prathama paricchede*-in the First Chapter; *kailuṅ*-I have done; *maṅgala-ācaraṇa*-invocation of auspiciousness.



TRANSLATION



Therefore I shall enumerate the chapters of the *Ādi-līlā*. In the First Chapter I offer obeisances to the spiritual master, for this is the beginning of auspicious writing.





TEXT 314





dvitīya paricchede 'caitanya-tattva-nirūpaṇa'



svayaṁ bhagavān yei vrajendra-nandana



SYNONYMS



*dvitīya paricchede*-in the Second Chapter; *caitanya*-tattva-nirūpaṇa-description of the truth of Śrī Caitanya Mahāprabhu; *svayam*-personally; *bhagavān*-the Supreme Personality of Godhead; *yei*-who; *vrajendra-nandana*-the son of Nanda Mahārāja.



TRANSLATION



The Second Chapter explains the truth of Śrī Caitanya Mahāprabhu. He is the Supreme Personality of Godhead, Lord Kṛṣṇa, the son of Mahārāja Nanda.





TEXT 315





teṅho ta' caitanya-kṛṣṇa--śacīra nandana



tṛtīya paricchede janmera 'sāmānya' kāraṇa



SYNONYMS



*teṅho*-He; *ta'*-certainly; *caitanya-kṛṣṇa*-Kṛṣṇa with the name of Śrī Caitanya; *śacīra nandana*-the son of Śacīmātā; *tṛtīya paricchede*-in the Third Chapter; *janmera*-of His birth; *sāmānya*-general; *kāraṇa*-reason.



TRANSLATION



Śrī Kṛṣṇa Caitanya Mahāprabhu, who is Kṛṣṇa Himself, has now appeared as the son of mother Śacī. The Third Chapter describes the general cause of His appearance.





TEXT 316





tahiṅ madhye prema-dāna--'viśeṣa' kāraṇa



yuga-dharma--kṛṣṇa-nāma-prema-pracāraṇa



SYNONYMS



*tahiṅ madhye*-in that chapter; *prema*-dāna-distribution of love of Godhead; *viśeṣa*-specific; *kāraṇa*-reason; *yuga-dharma*-the religion of the millennium; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *prema*-love of Godhead; *pracāraṇa*-propagating.



TRANSLATION



The Third Chapter specifically describes the distribution of love of Godhead. It also describes the religion of the age, which is simply to distribute the holy name of Lord Kṛṣṇa and propagate the process of loving Him.





TEXT 317





caturthe kahiluṅ janmera 'mūla' prayojana



sva-mādhurya-premānanda-rasa-āsvādana



SYNONYMS



*caturthe*-in the Fourth Chapter; *kahiluṅ*-I have described; *janmera*-of His birth; *mūla*-the real; *prayojana*-necessity; *sva*-mādhurya-His own transcendental sweetness; *prema-ānanda*-of ecstatic joy from love; *rasa*-the mellows; *āsvādana*-tasting.



TRANSLATION



The Fourth Chapter describes the main reason for His appearance, which is to taste the mellows of His own transcendental loving service and His own sweetness.





TEXT 318





pañcame 'śrī-nityānanda'-tattva nirūpaṇa



nityānanda hailā rāma rohiṇī-nandana



SYNONYMS



*pañcame*-in the Fifth Chapter; *śrī-nityānanda*-of Lord Nityānanda Prabhu; *tattva*-the truth; *nirūpaṇa*-description; *nityānanda*-Lord Nityānanda Prabhu; *hailā*-was; *rāma*-Balarāma; *rohiṇī-nandana*-the son of Rohiṇī.



TRANSLATION



The Fifth Chapter describes the truth of Lord Nityānanda Prabhu, who is none other than Balarāma, the son of Rohiṇī.





TEXT 319





ṣaṣṭha paricchede 'advaita-tattve'ra vicāra



advaita-ācārya--mahā-viṣṇu-avatāra



SYNONYMS



*ṣaṣṭha paricchede*-in the Sixth Chapter; *advaita*-of Advaita Ācārya; *tattvera*-of the truth; *vicāra*-consideration; *advaita-ācārya*-Advaita Prabhu; *mahā*-viṣṇu-avatāra-incarnation of Mahā-Viṣṇu.



TRANSLATION



The Sixth Chapter considers the truth of Advaita Ācārya. He is an incarnation of Mahā-Viṣṇu.





TEXT 320





saptama paricchede 'pañca-tattve'ra ākhyāna



pañca-tattva mili' yaiche kailā prema-dāna



SYNONYMS



*saptama paricchede*-in the Seventh Chapter; *pañca-tattvera*-of the five tattvas (truths); *ākhyāna*-the elaboration; *pañca-tattva*-the five tattvas; *mili'*-combining together; *yaiche*-in what way; *kailā*-did; *prema*-dāna-distribution of love of Godhead.



TRANSLATION



The Seventh Chapter describes the Pañca-tattva-Śrī Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara and Śrīvāsa. They all combined together to distribute love of Godhead everywhere.





TEXT 321





aṣṭame 'caitanya-līlā-varṇana'-kāraṇa



eka kṛṣṇa-nāmera mahā-mahimā-kathana



SYNONYMS



*aṣṭame*-in the Eighth Chapter; *caitanya-lilā-varṇana-kāraṇa*-the reason for describing Caitanya Mahāprabhu's pastimes; *eka*-one; *kṛṣṇa-nāmera*-of the holy name of Lord Kṛṣṇa; *mahā*-mahimā-kathana-description of great glories.



TRANSLATION



The Eighth Chapter gives the reason for describing Lord Caitanya's pastimes. It also describes the greatness of Lord Kṛṣṇa's holy name.





TEXT 322





navamete 'bhakti-kalpa-vṛkṣera varṇana'



śrī-caitanya-mālī kailā vṛkṣa āropaṇa



SYNONYMS



*navamete*-in the Ninth Chapter; *bhakti-kalpa-vṛkṣera*-of the desire tree of devotional service; *varṇana*-the description; *śrī-caitanya-mālī*-Śrī Caitanya Mahāprabhu as the gardener; *kailā*-did; *vṛkṣa*-the tree; *āropaṇa*-implantation.



TRANSLATION



The Ninth Chapter describes the desire tree of devotional service. Śrī Caitanya Mahāprabhu Himself is the gardener who planted it.





TEXT 323





daśamete mūla-skandhera 'śākhādi-gaṇana'



sarva-śākhā-gaṇera yaiche phala-vitaraṇa



SYNONYMS



*daśamete*-in the Tenth Chapter; *mūla-skandhera*-of the main trunk; *śākhā-ādi*-of the branches, etc.; *gaṇana*-enumeration; *sarva-śākhā-gaṇera*-of all branches; *yaiche*-in what way; *phala*-vitaraṇa-distribution of the fruits.



TRANSLATION



The Tenth Chapter describes the branches and subbranches of the main trunk, and the distribution of their fruits.





TEXT 324





ekādaśe 'nityānanda-śākhā-vivaraṇa'



dvādaśe 'advaita-skandha śākhāra varṇana'



SYNONYMS



*ekādaśe*-in the Eleventh Chapter; *nityānanda-śākhā*-of the branches of Śrī Nityānanda Prabhu; *vivaraṇa*-description; *dvādaśe*-in the Twelfth Chapter; *advaita-skandha*-the trunk known as Advaita Prabhu; *śākhāra*-of the branch; *varṇana*-description.



TRANSLATION



The Eleventh Chapter describes the branch called Śrī Nityānanda Prabhu. The Twelfth Chapter describes the branch called Śrī Advaita Prabhu.





TEXT 325





trayodaśe mahāprabhura 'janma-vivaraṇa'



kṛṣṇa-nāma-saha yaiche prabhura janama



SYNONYMS



*trayodaśe*-in the Thirteenth Chapter; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *janma*-of the birth; *vivaraṇa*-the description; *kṛṣṇa*-nāma-saha-along with the holy name of Lord Kṛṣṇa; *yaiche*-in what way; *prabhura*-of the Lord; *janama*-the birth.



TRANSLATION



The Thirteenth Chapter describes the birth of Śrī Caitanya Mahāprabhu, which took place with the chanting of the holy name of Kṛṣṇa.





TEXT 326





caturdaśe 'bālya-līlāra' kichu vivaraṇa



pañcadaśe 'paugaṇḍa-līlāra' saṅkṣepe kathana



SYNONYMS



*caturdaśe*-in the Fourteenth Chapter; *bālya-līlāra*-of the Lord's childhood pastimes; *kichu*-some; *vivaraṇa*-description; *pañcadaśe*-in the Fifteenth Chapter; *paugaṇḍa-līlāra*-of the pastimes of the paugaṇḍa (boyhood) age; *saṅkṣepe*-in brief; *kathana*-the telling.



TRANSLATION



The Fourteenth Chapter gives some description of the Lord's childhood pastimes. The Fifteenth briefly describes the Lord's boyhood pastimes.





TEXT 327





ṣoḍaśa paricchede 'kaiśora-līlā' ra uddeśa



saptadaśe 'yauvana-līlā' kahiluṅ viśeṣa



SYNONYMS



*ṣoḍaśa*-sixteenth; *paricchede*-in the chapter; *kaiśora-līlāra*-of pastimes prior to youth; *uddeśa*-indication; *saptadaśe*-in the Seventeenth Chapter; *yauvana-līlā*-the pastimes of youth; *kahiluṅ*-I have stated; *viśeṣa*-specifically.



TRANSLATION



In the Sixteenth Chapter I have indicated the pastimes of the kaiśora age [the age prior to youth]. In the Seventeenth Chapter I have specifically described His youthful pastimes.





TEXT 328





ei saptadaśa prakāra ādi-līlāra prabandha



dvādaśa prabandha tāte grantha-mukhabandha



SYNONYMS



*ei saptadaśa*-these seventeen; *prakāra*-varieties; *ādi-līlāra*-of the Ādi-līlā (First Canto); *prabandha*-subject matter; *dvādaśa*-twelve; *prabandha*-subject matters; *tāte*-among those; *grantha*-of the book; *mukha*-bandha-prefaces.



TRANSLATION



Thus there are seventeen varieties of subjects in the First Canto, which is known as the *Ādi-līlā*. Twelve of these constitute the preface of this scripture.





TEXT 329





pañca-prabandhe pañca-rasera carita



saṅkṣepe kahiluṅ ati,--nā kailuṅ vistṛta



SYNONYMS



*pañca-prabandhe*-in five chapters; *pañca-rasera*-of five transcendental mellows; *carita*-the character; *saṅkṣepe*-in brief; *kahiluṅ*-I stated; *ati*-greatly; *nā kailuṅ*-I did not make; *vistṛta*-expanded.



TRANSLATION



After the chapters of the preface, I have described five transcendental mellows in five chapters. I have described them very briefly rather than expansively.





TEXT 330





vṛndāvana-dāsa ihā 'caitanya-maṅgale'



vistāri' varṇilā nityānanda-ājñā-bale



SYNONYMS



*vṛndāvana*-dāsa-Ṭhākura Vṛndāvana dāsa; *ihā*-this; *caitanya-maṅgale*-in his book Caitanya-maṅgala; *vistāri'*-expanding; *varṇilā*-described; *nityānanda*-of Śrī Nityānanda Prabhu; *ājñā*-of the order; *bale*-on the strength.



TRANSLATION



By the order and strength of Śrī Nityānanda Prabhu, Śrīla Vṛndāvana dāsa Ṭhākura has elaborately described in his *Caitanya-maṅgala* all that I have not.





TEXT 331





śrī-kṛṣṇa-caitanya-līlā--adbhuta, ananta



brahmā-śiva-śeṣa yāṅra nāhi pāya anta



SYNONYMS



*śrī-kṛṣṇa-caitanya-līlā*-the pastimes of Lord Śrī Caitanya Mahāprabhu; *adbhuta*-wonderful; *ananta*-unlimited; *brahmā*-Lord Brahmā; *śiva*-Lord Śiva; *śeṣa*-Lord Śeṣa Nāga; *yāṅra*-of which; *nāhi*-not; *pāya*-get; *anta*-end.



TRANSLATION



The pastimes of Lord Śrī Caitanya Mahāprabhu are wonderful and unlimited. Even personalities like Lord Brahmā, Lord Śiva and Śeṣa Nāga cannot find their end.





TEXT 332





ye yei aṁśa kahe, śune sei dhanya



acire milibe tāre śrī-kṛṣṇa-caitanya



SYNONYMS



*ye yei aṁśa*-any part of this; *kahe*-anyone who describes; *śune*-anyone who hears; *sei*-that person; *dhanya*-glorious; *acire*-very soon; *milibe*-will meet; *tāre*-Him; *śrī-kṛṣṇa-caitanya*-Śrī Caitanya Mahāprabhu.



TRANSLATION



Anyone who describes or hears any part of this elaborate subject will very soon receive the causeless mercy of Śrī Kṛṣṇa Caitanya Mahāprabhu.





TEXT 333





śrī-kṛṣṇa-caitanya, advaita, nityānanda



śrīvāsa-gadādharādi yata bhakta-vṛnda



SYNONYMS



*śrī-kṛṣṇa-caitanya*-Lord Śrī Caitanya Mahāprabhu; *advaita*-Advaita Ācārya Prabhu; *nityānanda*-Nityānanda Prabhu; śrīvāsa-Śrīvāsa Ṭhākura; *gadādhara-ādi*-and others like Gadādhara; *yata*-all; *bhakta-vṛnda*-all devotees.



TRANSLATION



[Herein the author again describes the Pañca-tattva.] Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all the devotees of Lord Caitanya.





TEXT 334





yata yata bhakta-gaṇa vaise vṛndāvane



namra hañā śire dharoṅ sabāra caraṇe



SYNONYMS



*yata yata*-each and every one; *bhakta*-gaṇa-devotees; *vaise*-reside; *vṛndāvane*-at Vṛndāvana; *namra hañā*-becoming humble; *śire*-on my head; *dharoṅ*-I place; *sabāra*-of all; *caraṇe*-the lotus feet.



TRANSLATION



I offer my respectful obeisances to all the residents of Vṛndāvana. I wish to place their lotus feet on my head in great humbleness.





TEXTS 335-336





śrī-svarūpa-śrī-rūpa-śrī-sanātana



śrī-raghunātha-dāsa, āra śrī-jīva-caraṇa



śire dhari vandoṅ, nitya karoṅ tāṅra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī-svarūpa*-Śrī Svarūpa Dāmodara; *śrī-rūpa*-Śrī Rūpa Gosvāmī; *śrī-sanātana*-Śrī Sanātana Gosvāmī; *śrī-raghunātha-dāsa*-Śrī Raghunātha dāsa Gosvāmī; *āra*-and; *śrī-jīva-caraṇa*-the lotus feet of Śrī Jīva Gosvāmī; *śire*-on the head; *dhari*-placing; *vandoṅ*-I worship; *nitya*-always; *karoṅ*-I do; *tāṅra*-their; *āśa*-hope to serve; *caitanya-caritāmṛta*-the book named Śrī Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



I wish to place the lotus feet of the Gosvāmīs on my head. Their names are Śrī Svarūpa Dāmodara, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha dāsa Gosvāmī and Śrī Jīva Gosvāmī. Placing their lotus feet on my head, always hoping to serve them, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Ādi-līlā*, Seventeenth Chapter, describing the pastimes of Lord Caitanya Mahāprabhu in His youth.



END OF THE ĀDI-LĪLĀ





*Madhya-līlā*





Chapter 1



The Later Pastimes of Lord Śrī Caitanya Mahāprabhu



In this chapter there is a summary description of all the pastimes performed by Śrī Caitanya Mahāprabhu during the middle period of His activities as well as the six years at the end of His activities. All of these are described in brief. There is also a description of Śrī Caitanya Mahāprabhu's ecstasy that occurred when He recited the verse beginning yaḥ kaumāra-haraḥ, and there is also an explanation of that ecstasy given in the verse priyaḥ so 'yaṁ kṛṣṇaḥ, by Śrīla Rūpa Gosvāmī. Because he wrote that verse, Śrīla Rūpa Gosvāmī was specifically blessed by the Lord. There is also a description of the many books written by Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī and Śrīla Jīva Gosvāmī. There is also a description of the meeting between Śrī Caitanya Mahāprabhu, Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī in the village known as Rāmakeli.





TEXT 1





yasya prasādād ajño 'pi



sadyaḥ sarva-jñatāṁ vrajet



sa śrī-caitanya-devo me



bhagavān samprasīdatu



SYNONYMS



*yasya*-of whom; *prasādāt*-by the mercy; *ajñaḥ api*-even a person who has no knowledge; *sadyaḥ*-immediately; *sarva-jñatām*-all knowledge; *vrajet*-can achieve; *saḥ*-that; *śrī-caitanya-devaḥ*-Lord Śrī Caitanya Mahāprabhu; *me*-on me; *bhagavān*-the Supreme Personality of Godhead; *samprasīdatu*-may He bestow His causeless mercy.



TRANSLATION



Even a person with no knowledge can immediately acquire all knowledge simply by the benediction of Śrī Caitanya Mahāprabhu. Therefore I am praying to the Lord for His causeless mercy upon me.





TEXT 2





vande śrī-kṛṣṇa-caitanya-



nityānandau sahoditau



gauḍodaye puṣpavantau



citrau śan-dau tamo-nudau



SYNONYMS



*vande*-I offer respectful obeisances; *śrī-kṛṣṇa-caitanya*-to Lord Śrī Kṛṣṇa Caitanya; *nityānandau*-and to Lord Nityānanda; *saha*-uditau-simultaneously arisen; *gauḍa*-udaye-on the eastern horizon of Gauḍa; *puṣpavantau*-the sun and moon together; *citrau*-wonderful; *śam*-dau-bestowing benediction; *tamaḥ*-nudau-dissipating darkness.



TRANSLATION



I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.





TEXT 3





jayatāṁ suratau paṅgor



mama manda-mater gatī



mat-sarvasva-padāmbhojau



rādhā-madana-mohanau



SYNONYMS



*jayatām*-all glory to; *su*-ratau-most merciful, or attached in conjugal love; *paṅgoḥ*-of one who is lame; *mama*-of me; *manda*-mateḥ-foolish; *gatī*-refuge; *mat*-my; *sarva*-sva-everything; *pada*-ambhojau-whose lotus feet; *rādhā*-madana-mohanau-Rādhārāṇī and Madana-mohana.



TRANSLATION



Glory to the all-merciful Rādhā and Madana-mohana! I am lame and ill-advised, yet They are my directors, and Their lotus feet are everything to me.





TEXT 4





dīvyad-vṛndāraṇya-kalpa-drumādhaḥ-



śrīmad-ratnāgāra-siṁhāsana-sthau



śrīmad-rādhā-śrīla-govinda-devau



preṣṭhālībhiḥ sevyamānau smarāmi



SYNONYMS



*dīvyat*-shining; *vṛndā-araṇya*-in the forest of Vṛndāvana; *kalpa*-druma-desire tree; *adhaḥ*-beneath; *śrīmat*-most beautiful; *ratna-āgāra*-in a temple of jewels; *siṁha-āsana*-sthau-sitting on a throne; *śrīmat*-very beautiful; rādhā-Śrīmatī Rādhārāṇī; *śrīla-govinda-devau*-and Śrī Govindadeva; *preṣṭha-ālībhiḥ*-by most confidential associates; *sevyamānau*-being served; *smarāmi*-I remember.



TRANSLATION



In a temple of jewels in Vṛndāvana, underneath a desire tree, Śrī Śrī Rādhā-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.





TEXT 5





śrīmān rāsa-rasārambhī



vaṁśī-vaṭa-taṭa-sthitaḥ



karṣan veṇu-svanair gopīr



gopīnāthaḥ śriye 'stu naḥ



SYNONYMS



*śrīmān*-the most beautiful form; *rāsa*-of the rāsa dance; *rasa-ārambhī*-the initiator of the mellow; *vaṁśī-vaṭa*-the celebrated place named Vaṁśīvaṭa; *taṭa*-on the bank of Yamunā; *sthitaḥ*-being situated; *karṣan*-attracting; *veṇu-svanaiḥ*-by the sounds of the flute; *gopīḥ*-all the gopīs; *gopī-nāthaḥ*-the master of all the gopīs; *śriye*-the opulence of love and affection; *astu*-let there be; *naḥ*-upon us.



TRANSLATION



May Gopīnāthajī, who attracts all the gopīs with the song of His flute and who has begun the most melodious rāsa dance on the bank of the Yamunā in Vaṁśīvaṭa, be merciful upon us.





TEXT 6





jaya jaya gauracandra jaya kṛpā-sindhu



jaya jaya śacī-suta jaya dīna-bandhu



SYNONYMS



*jaya jaya*-all glories; *gauracandra*-to Śrī Caitanya Mahāprabhu; *jaya*-all glories; *kṛpā-sindhu*-to the ocean of mercy; *jaya jaya*-all glories unto You; *śacī-suta*-the son of Śacī; *jaya*-all glories unto You; *dīna-bandhu*-the friend of the fallen.



TRANSLATION



All glories unto Śrī Gaurahari, who is an ocean of mercy! All glories unto You, the son of Śacīdevī, for You are the only friend of all fallen souls!





TEXT 7





jaya jaya nityānanda jayādvaita-candra



jaya śrīvāsādi jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *nityānanda*-to Lord Nityānanda; *jaya advaita-candra*-all glories to Advaita Prabhu; *jaya*-all glories; *śrīvāsa-ādi*-to all the devotees, headed by Śrīvāsa Ṭhākura; *jaya gaura-bhakta-vṛnda*-all glories unto the devotees of Lord Gaurasundara.



TRANSLATION



All glories unto Lord Nityānanda and Advaita Prabhu, and all glories unto all the devotees of Lord Caitanya, headed by Śrīvāsa Ṭhākura!





TEXT 8





pūrve kahiluṅ ādi-līlāra sūtra-gaṇa



yāhā vistāriyāchena dāsa-vṛndāvana



SYNONYMS



*pūrve*-previously; *kahiluṅ*-I have described; *ādi-līlāra*-of the ādi-līlā; *sūtra-gaṇa*-the synopsis; *yāhā*-which; *vistāriyāchena*-has elaborately explained; *dāsa*-vṛndāvana-Vṛndāvana dāsa Ṭhākura.



TRANSLATION



I have previously described in synopsis the ādi-līlā [initial pastimes], which have already been fully described by Vṛndāvana dāsa Ṭhākura.





TEXT 9





ataeva tāra āmi sūtra-mātra kailuṅ



ye kichu viśeṣa, sūtra-madhyei kahiluṅ



SYNONYMS



*ataeva*-therefore; *tāra*-of that; *āmi*-I; *sūtra*-mātra-only the synopsis; *kailuṅ*-did; *ye kichu*-whatever; *viśeṣa*-specifics; *sūtra-madhyei kahiluṅ*-I have already stated within the synopsis.



TRANSLATION



I have therefore given only a synopsis of those incidents, and whatever specifics were to be related have already been given in that synopsis.





TEXT 10





ebe kahi śeṣa-līlāra mukhya sūtra-gaṇa



prabhura aśeṣa līlā nā yāya varṇana



SYNONYMS



*ebe*-now; *kahi*-I describe; *śeṣa-līlāra*-of the pastimes at the end; *mukhya*-chief; *sūtra*-gaṇa-synopsis; *prabhura*-of Lord Caitanya Mahāprabhu; *aśeṣa*-unlimited; *līlā*-pastimes; *nā yāya varṇana*-it is not possible to describe.



TRANSLATION



To describe the unlimited pastimes of Śrī Caitanya Mahāprabhu is not possible, but I now wish to relate the chief incidents and give a synopsis of those pastimes occurring at the end.





TEXTS 11-12





tāra madhye yei bhāga dāsa-vṛndāvana



'caitanya-maṅgale' vistāri' karilā varṇana



sei bhāgera ihāṅ sūtra-mātra likhiba



tāhāṅ ye viśeṣa kichu, ihāṅ vistāriba



SYNONYMS



*tāra madhye*-amongst them; *yei*-which; *bhāga*-portion; *dāsa*-vṛndāvana-Śrīla Vṛndāvana dāsa Ṭhākura; *caitanya-maṅgale*-in his book Caitanya-maṅgala; *vistāri'*-elaborating; *karilā varṇana*-has described; *sei bhāgera*-of that portion; *ihāṅ*-here in this book; *sūtra-mātra*-the synopsis only; *likhiba*-I shall write; *tāhāṅ*-there; *ye*-whatever; *viśeṣa*-special details; *kichu*-something; *ihāṅ vistāriba*-I shall describe elaborately.



TRANSLATION



I shall describe only in synopsis that portion which Vṛndāvana dāsa Ṭhākura has described very elaborately in his book *Caitanya-maṅgala*. Whatever incidents are outstanding, however, I shall later elaborate.





TEXT 13





caitanya-līlāra vyāsa--dāsa vṛndāvana



tāṅra ājñāya karoṅ tāṅra ucchiṣṭa carvaṇa



SYNONYMS



*caitanya-līlāra vyāsa*-the Vyāsadeva, or compiler of the pastimes, of Lord Caitanya Mahāprabhu; *dāsa vṛndāvana*-Vṛndāvana dāsa Ṭhākura; *tāṅra*-of him; *ājñāya*-upon the order; *karoṅ*-I do; *tāṅra*-his; *ucchiṣṭa*-of the remnants of food; *carvaṇa*-chewing.



TRANSLATION



Actually the authorized compiler of the pastimes of Śrī Caitanya Mahāprabhu is Śrīla Vṛndāvana dāsa, the incarnation of Vyāsadeva. Only upon his orders am I trying to chew the remnants of food that he has left.





TEXT 14





bhakti kari' śire dhari tāṅhāra caraṇa



śeṣa-līlāra sūtra-gaṇa kariye varṇana



SYNONYMS



*bhakti kari'*-with great devotion; *śire*-on my head; *dhari*-I hold; *tāṅhāra*-his; *caraṇa*-lotus feet; *śeṣa-līlāra*-of the pastimes at the end; *sūtra-gaṇa*-the synopsis; *kariye*-I do; *varṇana*-describe.



TRANSLATION



Placing his lotus feet upon my head in great devotion, I shall now describe in summary the Lord's final pastimes.





TEXT 15





cabbiśa vatsara prabhura gṛhe avasthāna



tāhāṅ ye karilā līlā--'ādi-līlā' nāma



SYNONYMS



*cabbiśa vatsara*-for twenty-four years; *prabhura*-of the Lord; *gṛhe*-at home; *avasthāna*-residing; *tāhāṅ*-there; *ye*-whatever; *karilā*-He performed; *līlā*-pastimes; *ādi-līlā nāma*-are called ādi-līlā.



TRANSLATION



For twenty-four years, Lord Śrī Caitanya Mahāprabhu remained at home, and whatever pastimes He performed during that time are called the ādi-līlā.





TEXT 16





cabbiśa vatsara śeṣe yei māgha-māsa



tāra śukla-pakṣe prabhu karilā sannyāsa



SYNONYMS



*cabbiśa vatsara*-of those twenty-four years; *śeṣe*-at the end; *yei*-which; *māgha-māsa*-the month of Māgha (January-February); *tāra*-of that month; *śukla*-pakṣe-during the fortnight of the waxing moon; *prabhu*-the Lord; *karilā*-accepted; *sannyāsa*-the renounced order of life.



TRANSLATION



At the end of His twenty-fourth year, in the month of Māgha, during the fortnight of the waxing moon, the Lord accepted the renounced order of life, sannyāsa.





TEXT 17





sannyāsa kariyā cabbiśa vatsara avasthāna



tāhāṅ yei līlā, tāra 'śeṣa-līlā' nāma



SYNONYMS



*sannyāsa kariyā*-after accepting the order of sannyāsa; *cabbiśa vatsara*-the twenty-four years; *avasthāna*-remaining in this material world; *tāhāṅ*-in that portion; *yei līlā*-whatever pastimes (were performed); *tāra*-of those pastimes; *śeṣa-līlā*-the pastimes at the end; *nāma*-named.



TRANSLATION



After accepting sannyāsa, Lord Caitanya remained within this material world for another twenty-four years. Within this period, whatever pastimes He enacted are called the śeṣa-līlā, or pastimes occurring at the end.





TEXT 18





śeṣa-līlāra 'madhya' 'antya',--dui nāma haya



līlā-bhede vaiṣṇava saba nāma-bheda kaya



SYNONYMS



*śeṣa-līlāra*-of the śeṣa-līlā, or pastimes at the end; *madhya*-the middle; *antya*-the final; *dui*-two; *nāma*-names; *haya*-are; *līlā-bhede*-by the difference of pastimes; *vaiṣṇava*-the devotees of the Supreme Lord; *saba*-all; *nāma*-bheda-different names; *kaya*-say.



TRANSLATION



The final pastimes of the Lord, occurring in His last twenty-four years, are called madhya [middle] and antya [final]. All the devotees of the Lord refer to His pastimes according to these divisions.





TEXT 19





tāra madhye chaya vatsara--gamanāgamana



nīlācala-gauḍa-setubandha-vṛndāvana



SYNONYMS



*tāra madhye*-within that period; *chaya vatsara*-for six years; *gamana-āgamana*-going and coming; *nīlācala*-from Jagannātha Purī; *gauḍa*-to Bengal; *setubandha*-and from Cape Comorin; *vṛndāvana*-to Vṛndāvana-dhāma.



TRANSLATION



For six years of the last twenty-four, Śrī Caitanya Mahāprabhu traveled all over India from Jagannātha Purī to Bengal and from Cape Comorin to Vṛndāvana.





TEXT 20





tāhāṅ yei līlā, tāra 'madhya-līlā' nāma



tāra pāche līlā--'antya-līlā' abhidhāna



SYNONYMS



*tāhāṅ*-in those places; *yei līlā*-all the pastimes; *tāra*-of those; *madhya-līlā*-the middle pastimes; *nāma*-named; *tāra pāche līlā*-all the pastimes after that period; *antya*-līlā-last pastimes; *abhidhāna*-the nomenclature.



TRANSLATION



All the pastimes performed by the Lord in those places are known as the madhya-līlā, and whatever pastimes were performed after that are called the antya-līlā.





TEXT 21





'ādi-līlā', 'madhya-līlā', 'antya-līlā' āra



ebe 'madhya-līlāra' kichu kariye vistāra



SYNONYMS



*ādi*-līlā madhya-līlā antya-līlā āra-therefore there are three periods, namely the ādi-līlā, madhya-līlā and antya-līlā; *ebe*-now; *madhya-līlāra*-of the madhya-līlā; *kichu*-something; *kariye*-I shall do; *vistāra*-elaboration.



TRANSLATION



The pastimes of the Lord are therefore divided into three periods-the ādi-līlā, madhya-līlā and antya-līlā. Now I shall very elaborately describe the madhya-līlā.





TEXT 22





aṣṭādaśa-varṣa kevala nīlācale sthiti



āpani ācari' jīve śikhāilā bhakti



SYNONYMS



*aṣṭādaśa-varṣa*-for eighteen years; *kevala*-only; *nīlācale*-in Jagannātha Purī; *sthiti*-staying; *āpani*-personally; *ācari'*-behaving; *jīve*-unto the living entities; *śikhāilā*-instructed; *bhakti*-devotional service.



TRANSLATION



For eighteen continuous years, Lord Śrī Caitanya Mahāprabhu remained at Jagannātha Purī and, through His personal behavior, instructed all living entities in the mode of devotional service.





TEXT 23





tāra madhye chaya vatsara bhakta-gaṇa-saṅge



prema-bhakti pravartāilā nṛtya-gīta-raṅge



SYNONYMS



*tāra madhye*-within that period; *chaya vatsara*-for six years; *bhakta*-gaṇa-saṅge-with all the devotees; *prema-bhakti*-the loving service of the Lord; *pravartāilā*-introduced; *nṛtya-gīta-raṅge*-in the matter of chanting and dancing.



TRANSLATION



Of these eighteen years at Jagannātha Purī, Śrī Caitanya Mahāprabhu spent six years with His many devotees. By chanting and dancing, He introduced the loving service of the Lord.





TEXT 24





nityānanda-gosāñire pāṭhāila gauḍa-deśe



teṅho gauḍa-deśa bhāsāila prema-rase



SYNONYMS



*nityānanda*-gosāñire-Nityānanda Gosvāmī; *pāṭhāila*-sent; *gauḍa-deśe*-to Bengal; *teṅho*-He; *gauḍa-deśa*-the tract of land known as Gauḍa-deśa, or Bengal; *bhāsāila*-overflooded; *prema*-rase-with ecstatic love of Kṛṣṇa.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu sent Nityānanda Prabhu from Jagannātha Purī to Bengal, which was known as Gauḍa-deśa, and Lord Nityānanda Prabhu overflooded this country with the transcendental loving service of the Lord.





TEXT 25





sahajei nityānanda--kṛṣṇa-premoddāma



prabhu-ājñāya kaila yāhāṅ tāhāṅ prema-dāna



SYNONYMS



*sahajei*-by nature; *nityānanda*-Lord Nityānanda Prabhu; *kṛṣṇa-prema-uddāma*-very much inspired in transcendental loving service to Lord Kṛṣṇa; *prabhu-ājñāya*-by the order of the Lord; *kaila*-did; *yāhāṅ tāhāṅ*-anywhere and everywhere; *prema*-dāna-distribution of that love.



TRANSLATION



Śrī Nityānanda Prabhu is by nature very much inspired in rendering transcendental loving service to Lord Kṛṣṇa. Now, being ordered by Śrī Caitanya Mahāprabhu, He distributed this loving service anywhere and everywhere.





TEXT 26





tāṅhāra caraṇe mora koṭi namaskāra



caitanyera bhakti yeṅho laoyāila saṁsāra



SYNONYMS



*tāṅhāra caraṇe*-unto His lotus feet; *mora*-my; *koṭi*-unlimited; *namaskāra*-obeisances; *caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *bhakti*-the devotional service; *yeṅho*-one who; *laoyāila*-caused to take; *saṁsāra*-the whole world.



TRANSLATION



I offer innumerable obeisances unto the lotus feet of Śrī Nityānanda Prabhu, who is so kind that He spread the service of Śrī Caitanya Mahāprabhu all over the world.





TEXT 27





caitanya-gosāñi yāṅre bale 'baḍa bhāi'



teṅho kahe, mora prabhu--caitanya-gosāñi



SYNONYMS



*caitanya-gosāñi*-Lord Śrī Caitanya Mahāprabhu; *yāṅre*-unto whom; *bale*-says; *baḍa bhāi*-elder brother; *teṅho*-He; *kahe*-says; *mora prabhu*-My Lord; *caitanya-gosāñi*-the supreme master, Lord Caitanya Mahāprabhu.



TRANSLATION



Caitanya Mahāprabhu used to address Nityānanda Prabhu as His elder brother, whereas Nityānanda Prabhu addressed Śrī Caitanya Mahāprabhu as His Lord.





TEXT 28





yadyapi āpani haye prabhu balarāma



tathāpi caitanyera kare dāsa-abhimāna



SYNONYMS



*yadyapi*-although; *āpani*-personally; *haye*-is; *prabhu*-Lord; *balarāma*-Balarāma; *tathāpi*-still; *caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *kare*-accepts; *dāsa*-abhimāna-conception as the eternal servant.



TRANSLATION



Although Nityānanda Prabhu is none other than Balarāma Himself, He nonetheless always thinks of Himself as the eternal servant of Lord Śrī Caitanya Mahāprabhu.





TEXT 29





'caitanya' seva, 'caitanya' gāo, lao 'caitanya'-nāma



'caitanye' ye bhakti kare, sei mora prāṇa



SYNONYMS



*caitanya seva*-serve Śrī Caitanya Mahāprabhu; *caitanya gāo*-chant about Śrī Caitanya Mahāprabhu; *lao*-always take; *caitanya-nāma*-the name of Lord Caitanya Mahāprabhu; *caitanye*-unto Lord Śrī Caitanya Mahāprabhu; *ye*-anyone who; *bhakti*-devotional service; *kare*-renders; *sei*-that person; *mora*-My; *prāṇa*-life and soul.



TRANSLATION



Nityānanda Prabhu requested everyone to serve Śrī Caitanya Mahāprabhu, chant His glories and utter His name. Nityānanda Prabhu claimed that person to be His life and soul who rendered devotional service unto Śrī Caitanya Mahāprabhu.





TEXT 30





ei mata loke caitanya-bhakti laoyāila



dīna-hīna, nindaka, sabāre nistārila



SYNONYMS



*ei mata*-in this way; *loke*-the people in general; *caitanya*-of Lord Caitanya Mahāprabhu; *bhakti*-the devotional service; *laoyāila*-He caused to accept; *dīna*-hīna-poor fallen souls; *nindaka*-blasphemers; *sabāre*-everyone; *nistārila*-He delivered.



TRANSLATION



In this way, Śrīla Nityānanda Prabhu introduced the cult of Śrī Caitanya Mahāprabhu to everyone without discrimination. Even though the people were fallen souls and blasphemers, they were delivered by this process.





TEXT 31





tabe prabhu vraje pāṭhāila rūpa-sanātana



prabhu-ājñāya dui bhāi āilā vṛndāvana



SYNONYMS



*tabe*-after this; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *vraje*-to Vṛndāvana-dhāma; *pāṭhāila*-sent; *rūpa-sanātana*-the two brothers Rūpa Gosvāmī and Sanātana Gosvāmī; *prabhu-ājñāya*-upon the order of Śrī Caitanya Mahāprabhu; *dui bhāi*-the two brothers; *āilā*-came; *vṛndāvana*-to Vṛndāvana-dhāma.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu then sent the two brothers Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī to Vraja. By His order, they went to Śrī Vṛndāvana-dhāma.





TEXT 32





bhakti pracāriyā sarva-tīrtha prakāśila



madana-gopāla-govindera sevā pracārila



SYNONYMS



*bhakti pracāriyā*-broadcasting devotional service; *sarva-tīrtha*-all the places of pilgrimage; *prakāśila*-discovered; *madana-gopāla*-of Śrī Rādhā-Madana-mohana; *govindera*-of Śrī Rādhā-Govindajī; *sevā*-the service: pracārila-introduced.



TRANSLATION



After going to Vṛndāvana, the brothers preached devotional service and discovered many places of pilgrimage. They specifically initiated the service of Madana-mohana and Govindajī.





TEXT 33





nānā śāstra āni' kailā bhakti-grantha sāra



mūḍha adhama-janere teṅho karilā nistāra



SYNONYMS



*nānā śāstra*-different types of scriptures; *āni'*-collecting; *kailā*-compiled; *bhakti-grantha*-of books on devotional service; *sāra*-the essence; *mūḍha*-rascals; *adhama-janere*-and fallen souls; *teṅho*-they; *karilā nistāra*-delivered.



TRANSLATION



Both Rūpa Gosvāmī and Sanātana Gosvāmī brought various scriptures to Vṛndāvana and collected the essence of these by compiling many scriptures on devotional service. In this way they delivered all rascals and fallen souls.



PURPORT



Śrīla Śrīnivāsa Ācārya has sung:





nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau

lokānāṁ hita-kāriṇau tri-bhuvane mānyau śaraṇyākarau

rādhā-kṛṣṇa-padāravinda-bhajanānandena mattālikau

vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau



The six Gosvāmīs, under the direction of Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī, studied various Vedic scriptures and picked up the essence of them, the devotional service of the Lord. This means that all the Gosvāmīs wrote many scriptures on devotional service with the support of the Vedic literature. Devotional service is not a sentimental activity. The essence of Vedic knowledge is devotional service, as confirmed in the *Bhagavad-gītā* (15.15): vedaiś ca sarvair aham eva vedyaḥ. All the Vedic literature aims at understanding Kṛṣṇa, and how to understand Kṛṣṇa through devotional service has been explained by Śrīla Rūpa and Sanātana Gosvāmīs, with evidence from all the Vedic scriptures. They have put it so nicely that even a rascal or first-class fool can be delivered by devotional service under the guidance of the Gosvāmīs.





TEXT 34





prabhu ājñāya kaila saba śāstrera vicāra



vrajera nigūḍha bhakti karila pracāra



SYNONYMS



*prabhu ājñāya*-upon the order of Lord Śrī Caitanya Mahāprabhu; *kaila*-they did; *saba śāstrera*-of all scriptures; *vicāra*-analytical study; *vrajera*-of Śrī Vṛndāvana-dhāma; *nigūḍha*-most confidential; *bhakti*-devotional service; *karila*-did; *pracāra*-preaching.



TRANSLATION



The Gosvāmīs carried out the preaching work of devotional service on the basis of an analytical study of all confidential Vedic scriptures. This was in compliance with the order of Śrī Caitanya Mahāprabhu. Thus one can understand the most confidential devotional service of Vṛndāvana.



PURPORT



This proves that bona fide devotional service is based on the conclusions of the Vedic literature. It is not based on the type of sentiment exhibited by the prākṛta-sahajiyās. The prākṛta-sahajiyās do not consult the Vedic literature, and they are debauchees, woman-hunters and smokers of gañjā. Sometimes they give a theatrical performance and cry for the Lord with tears in their eyes. Of course, all scriptural conclusions are washed off by these tears. The prākṛta-sahajiyās do not realize that they are violating the orders of Śrī Caitanya Mahāprabhu, who specifically said that to understand Vṛndāvana and the pastimes of Vṛndāvana one must have sufficient knowledge of the śāstras (Vedic scriptures). As stated in *Śrīmad-Bhāgavatam* (1.2.12), bhaktyā śruta-gṛhītayā. This means that devotional service is acquired from Vedic knowledge. Tac chraddadhānāḥ munayaḥ. Devotees who are actually serious attain bhakti, scientific devotional service, by hearing Vedic scriptures (bhaktyā śruta-gṛhītayā). It is not that one should create something out of sentimentality, become a sahajiyā and advocate such concocted devotional service. However, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura considered such sahajiyās to be more favorable than the impersonalists, who are hopelessly atheistic. The impersonalists have no idea of the Supreme Personality of Godhead. The position of the sahajiyās is far better than that of the Māyāvādī sannyāsīs. Although the sahajiyās do not think much of Vedic knowledge, they nonetheless have accepted Lord Kṛṣṇa as the Supreme Lord. Unfortunately, they mislead others from authentic devotional service.





TEXT 35





hari-bhakti-vilāsa, āra bhāgavatāmṛta



daśama-ṭippanī, āra daśama-carita



SYNONYMS



*hari-bhakti-vilāsa*-the scripture named Hari-bhakti-vilāsa; *āra*-and; *bhāgavatāmṛta*-the scripture named Bṛhad-bhāgavatāmṛta; *daśama-ṭippanī*-comments on the Tenth Canto of Śrīmad-Bhāgavatam; *āra*-and; *daśama*-carita-poetry about the Tenth Canto of Śrīmad-Bhāgavatam.



TRANSLATION



Some of the books compiled by Śrīla Sanātana Gosvāmī were the *Hari-bhakti-vilāsa*, Bṛhad-bhāgavatāmṛta, Daśama-ṭippanī and Daśama-carita.



PURPORT



In the First Wave of the book known as Bhakti-ratnākara, it is said that Sanātana Gosvāmī understood *Śrīmad-Bhāgavatam* by thorough study and explained it in his commentary known as Vaiṣṇava-toṣaṇī All the knowledge that Śrī Sanātana Gosvāmī and Rūpa Gosvāmī directly acquired from Śrī Caitanya Mahāprabhu was broadcast all over the world by their expert service. Sanātana Gosvāmī gave his Vaiṣṇava-toṣaṇī commentary to Śrīla Jīva Gosvāmī for editing, and Śrīla Jīva Gosvāmī edited this under the name of Laghu-toṣaṇī. Whatever he immediately put down in writing was finished in the year 1476 Śaka (A.D. 1555). Śrīla Jīva Gosvāmī completed Laghu-toṣaṇī in the year Śakābda 1504 (A.D. 1583).





The subject matter of the *Hari-bhakti-vilāsa*, by Śrī Sanātana Gosvāmī, was collected by Śrīla Gopāla Bhaṭṭa Gosvāmī and is known as a vaiṣṇava-smṛti. This vaiṣṇava-smṛti-grantha was finished in twenty chapters, known as vilāsas. In the first vilāsa there is a description of how a relationship is established between the spiritual master and the disciple, and mantras are explained. In the second vilāsa, the process of initiation is described. In the third vilāsa, the methods of Vaiṣṇava behavior are given, with emphasis on cleanliness, constant remembrance of the Supreme Personality of Godhead, and the chanting of the mantras given by the initiating spiritual master. In the fourth vilāsa are descriptions of saṁskāra, the reformatory method; tilaka, the application of twelve tilakas on twelve places of the body; mudrā, marks on the body; mālā, chanting with beads; and guru-pūjā, worship of the spiritual master. In the fifth vilāsa, one is instructed on how to make a place to sit for meditation, and there are descriptions of breathing exercises, meditation and worship of the śālagrāma-śilā representation of Lord Viṣṇu. In the sixth vilāsa, the required practices for inviting the transcendental form of the Lord and bathing Him are given. In the seventh vilāsa, one is instructed on how to collect flowers used for the worship of Lord Viṣṇu. In the eighth vilāsa, there is a description of the Deity and instructions on how to set up incense, light lamps, make offerings, dance, play music, beat drums, garland the Deity, offer prayers and obeisances and counteract offenses. In the ninth vilāsa, there are descriptions about collecting tulasī leaves, offering oblations to forefathers according to Vaiṣṇava rituals, and offering food. In the tenth vilāsa there are descriptions of the devotees of the Lord (Vaiṣṇavas, or saintly persons). In the eleventh vilāsa, there are elaborate descriptions of Deity worship and the glories of the holy name of the Lord. One is instructed on how to chant the holy name of the Deity, and there are discussions about offenses committed while chanting the holy name, along with methods for getting relief from such offenses. There are also descriptions of the glories of devotional service and the surrendering process. In the twelfth vilāsa, Ekādaśī is described. In the thirteenth vilāsa, fasting is discussed, as well as observance of the Mahā-dvādaśī ceremony. In the fourteenth vilāsa, different duties for different months are outlined. In the fifteenth vilāsa, there are instructions on how to observe Ekādaśī fasting without even drinking water. There are also descriptions of branding the body with the symbols of Viṣṇu, discussions of Cāturmāsya observations during the rainy season, and discussions of Janmāṣṭamī, Pārśvaikādaśī, Śravaṇā-dvādaśī, Rāma-navamī and Vijayā-daśamī. The sixteenth vilāsa discusses duties to be observed in the month of Kārttika (October-November), or the Dāmodara month, or Ūrja, when lamps are offered in the Deity room or above the temple. There are also descriptions of the Govardhana-pūjā and Ratha-yātrā. The seventeenth vilāsa discusses preparations for Deity worship, mahā-mantra chanting and the process of japa. In the eighteenth vilāsa the different forms of Śrī Viṣṇu are described. The nineteenth vilāsa discusses the establishment of the Deity and the rituals observed in bathing the Deity before installation. The twentieth vilāsa discusses the construction of temples, referring to those constructed by the great devotees. The details of the *Hari-bhakti-vilāsa*-grantha are given by Śrī Kavirāja Gosvāmī in the *Madhya-līlā* (24.329-345). The descriptions given in those verses by Kṛṣṇadāsa Kavirāja Gosvāmī are actually a description of those portions compiled by Gopāla Bhaṭṭa Gosvāmī. According to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the regulative principles of devotional service compiled by Gopāla Bhaṭṭa Gosvāmī do not strictly follow our Vaiṣṇava principles. Actually, Gopāla Bhaṭṭa Gosvāmī collected only a summary of the elaborate descriptions of Vaiṣṇava regulative principles from the *Hari-bhakti-vilāsa*. It is Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī's opinion, however, that to follow the *Hari-bhakti-vilāsa* strictly is to actually follow the Vaiṣṇava rituals in perfect order. He claims that the smārta-samāja, which is strictly followed by caste brāhmaṇas, has influenced portions that Gopāla Bhaṭṭa Gosvāmī collected from the original *Hari-bhakti-vilāsa*. It is therefore very difficult to find out Vaiṣṇava directions from the book of Gopāla Bhaṭṭa Gosvāmī. It is better to consult the commentary made by Sanātana Gosvāmī himself for the *Hari-bhakti-vilāsa* under the name of Dig-darśinī-ṭīkā. Some say that the same commentary was compiled by Gopīnātha-pūjā Adhikārī, who was engaged in the service of Śrī Rādhā-ramaṇajī and who happened to be one of the disciples of Gopāla Bhaṭṭa Gosvāmī.



Regarding the Bṛhad-bhāgavatāmṛta, there are two parts dealing with the discharge of devotional service. The first part is an analytical study of devotional service, in which there is also a description of different planets, including the earth, the heavenly planets, Brahma-loka and Vaikuṇṭha-loka. There are also descriptions of the devotees, including intimate devotees, most intimate devotees and complete devotees. The second part describes the glories of the spiritual world, known as Goloka-māhātmya-nirūpaṇa, as well as the process of renunciation of the material world. It also describes real knowledge, devotional service, the spiritual world, love of Godhead, attainment of life's destination, and the bliss of the world. In this way there are seven chapters in each part, fourteen chapters in all.



Daśama-ṭippanī is a commentary on the Tenth Canto of *Śrīmad-Bhāgavatam*. Another name for this commentary is Bṛhad-vaiṣṇava-toṣaṇī-ṭīkā. In the Bhakti-ratnākara, it is said that Daśama-ṭippanī was finished in 1476 Śakābda (A.D. 1555).



TEXT 36





ei saba grantha kaila gosāñi sanātana



rūpa-gosāñi kaila yata, ke karu gaṇana



SYNONYMS



*ei saba*-all these; *grantha*-scriptures; *kaila*-compiled; *gosāñi sanātana*-Sanātana Gosvāmī; *rūpa*-gosāñi-Rūpa Gosvāmī; *kaila*-did; *yata*-all; *ke*-who; *karu gaṇana*-can count.



TRANSLATION



We have already given the names of four books compiled by Sanātana Gosvāmī. Similarly, Śrīla Rūpa Gosvāmī has also compiled many books, which no one can even count.





TEXT 37





pradhāna pradhāna kichu kariye gaṇana



lakṣa granthe kaila vraja-vilāsa varṇana



SYNONYMS



*pradhāna pradhāna*-the most important ones; *kichu*-some; *kariye*-I do; *gaṇana*-enumeration; *lakṣa*-hundreds and thousands; *granthe*-in verses; *kaila*-did; *vraja-vilāsa*-of the pastimes of the Lord in Vṛndāvana; *varṇana*-description.



TRANSLATION



I shall therefore enumerate the chief books compiled by Śrīla Rūpa Gosvāmī. He has described the pastimes of Vṛndāvana in thousands of verses.





TEXT 38





rasāmṛta-sindhu, āra vidagdha-mādhava



ujjvala-nīlamaṇi, āra lalita-mādhava



SYNONYMS



*rasāmṛta-sindhu*-of the name Bhakti-rasāmṛta-sindhu; *āra*-and; *vidagdha-mādhava*-of the name Vidagdha-mādhava; *ujjvala-nīlamaṇi*-of the name Ujjvala-nīlamaṇi; *āra*-and; *lalita-mādhava*-of the name Lalita-mādhava.



TRANSLATION



The books compiled by Śrī Rūpa Gosvāmī include the *Bhakti-rasāmṛta-sindhu*, Vidagdha-mādhava, Ujjvala-nīlamaṇi and Lalita-mādhava.





TEXTS 39-40





dāna-keli-kaumudī, āra bahu stavāvalī



aṣṭādaśa līlā-cchanda, āra padyāvalī



govinda-virudāvalī, tāhāra lakṣaṇa



mathurā-māhātmya, āra nāṭaka-varṇana



SYNONYMS



*dāna-keli-kaumudī*-of the name Dāna-keli-kaumudī; *āra*-and; *bahu stavāvalī*-many prayers; *aṣṭādaśa*-eighteen; *līlā*-cchanda-chronological pastimes; *āra*-and; *padyāvalī*-of the name Padyāvalī; *govinda-virudāvalī*-of the name Govinda-virudāvalī; *tāhāra lakṣaṇa*-the symptoms of the book; *mathurā-māhātmya*-the glories of Mathurā; *āra nāṭaka-varṇana*-and descriptions of drama (Nāṭaka-candrikā).



TRANSLATION



Śrīla Rūpa Gosvāmī also compiled the Dāna-keli-kaumudī, Stavāvalī, Līlā-cchanda, Padyāvalī, Govinda-virudāvalī, Mathurā-māhātmya and Nāṭaka-varṇana.





TEXT 41





laghu-bhāgavatāmṛtādi ke karu gaṇana



sarvatra karila vraja-vilāsa varṇana



SYNONYMS



*laghu*-bhāgavatāmṛta-ādi-another list, containing Laghu-bhāgavatāmṛta; *ke*-who; *karu gaṇana*-can count; *sarvatra*-everywhere; *karila*-did; *vraja-vilāsa*-of the pastimes of Vṛndāvana; *varṇana*-description.



TRANSLATION



Who can count the rest of the books (headed by the Laghu-bhāgavatāmṛta) written by Śrīla Rūpa Gosvāmī? He has described the pastimes of Vṛndāvana in all of them.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī has given a description of these books. The *Bhakti-rasāmṛta-sindhu* is a great book of instruction on how to develop devotional service to Lord Kṛṣṇa and follow the transcendental process. It was finished in the year 1463 Śakābda (A.D. 1542). This book is divided into four parts: pūrva-vibhāga (eastern division), dakṣiṇa-vibhāga (southern division), paścima-vibhāga (western division) and uttara-vibhāga (northern division). In the pūrva-vibhāga, there is a description of the permanent development of devotional service. The general principles of devotional service, the execution of devotional service, ecstasy in devotional service and ultimately the attainment of love of Godhead are described. In this way there are four laharīs (waves) in this division of the ocean of the nectar of devotion.





In the dakṣiṇa-vibhāga (southern division) there is a general description of the mellow (relationship) called bhakti-rasa, which is derived from devotional service. There are also descriptions of the stages known as vibhāva, anubhāva, sāttvika, vyabhicārī and sthāyi-bhāva, all on this high platform of devotional service. Thus there are five waves in the dakṣiṇa-vibhāga division. In the western division (paścima-vibhāga) there is a description of the chief transcendental humors derived from devotional service. These are known as mukhya-bhakti-rasa-nirūpaṇa, or attainment of the chief humors or feelings in the execution of devotional service. In that part there is a description of devotional service in neutrality, further development in love and affection (called servitude), further development in fraternity, further development in parenthood, or parental love, and finally conjugal love between Kṛṣṇa and His devotees. Thus there are five waves in the western division.



In the northern division (uttara-vibhāga) there is a description of the indirect mellows of devotional service-namely, devotional service in laughter, devotional service in wonder, and devotional service in chivalry, pity, anger, dread and ghastliness. There are also mixing of mellows and the transgression of different humors. Thus there are nine waves in this part. This is but a brief outline of the *Bhakti-rasāmṛta-sindhu*.



The Vidagdha-mādhava is a drama of Lord Kṛṣṇa's pastimes in Vṛndāvana. Śrīla Rūpa Gosvāmī finished this book in the year 1454 Śakābda (A.D. 1533). The first part of this drama is called veṇu-nāda-vilāsa, the second part manmatha-lekha, the third part rādhā-saṅga, the fourth part veṇu-haraṇa, the fifth part rādhā-prasādana, the sixth part śarad-vihāra, and the seventh and last part gaurī-vihāra.



There is also a book called Ujjvala-nīlamaṇi, a transcendental account of loving affairs that includes metaphor, analogy and higher bhakti sentiments. Devotional service in conjugal love is described briefly in the *Bhakti-rasāmṛta-sindhu*, but it is very elaborately discussed in the Ujjvala-nīlamaṇi. This book describes different types of lovers, their assistants, and those who are very dear to Kṛṣṇa. There is also a description of Śrīmatī Rādhārāṇī and other female lovers, as well as various group leaders. Messengers and the constant associates, as well as others who are very dear to Kṛṣṇa, are all described. The book also relates how love of Kṛṣṇa is awakened and describes the ecstatic situation, the devotional situation, permanent ecstasy, disturbed ecstasy, steady ecstasy, different positions of different dresses, feelings of separation, prior attraction, anger in attraction, varieties of loving affairs, separation from the beloved, meeting with the beloved, and both direct and indirect enjoyment between the lover and the beloved. All this has been very elaborately described.



Similarly, Lalita-mādhava is a description of Kṛṣṇa's pastimes in Dvārakā. These pastimes were made into a drama, and the work was finished in the year 1459 Śakābda. The first part deals with festivities in the evening, the second with the killing of the Śaṅkhacūḍa, the third with maddened Śrīmatī Rādhārāṇī, the fourth with Rādhārāṇī's proceeding toward Kṛṣṇa, the fifth with the achievement of Candrāvalī, the sixth with the achievement of Lalitā, the seventh with the meeting in Nava-vṛndāvana, the eighth with the enjoyment in Nava-vṛndāvana, the ninth with looking over pictures, and the tenth with complete satisfaction of the mind. Thus the entire drama is divided into ten parts.



The Laghu-bhāgavatāmṛta is divided into two parts. The first is called "The Nectar of Kṛṣṇa" and the second "The Nectar of Devotional Service." The importance of Vedic evidence is stressed in the first part, and this is followed by a description of the original form of the Supreme Personality of Godhead as Śrī Kṛṣṇa and descriptions of His pastimes and expansions in svāṁśa (personal forms) and vibhinnāṁśa. According to different absorptions, the incarnations are called āveśa and tad-ekātma. The first incarnation is divided into three puruṣāvatāras-namely, Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. Then there are the three incarnations of the modes of nature-namely, Brahmā, Viṣṇu and Maheśvara (Śiva). All the paraphernalia used in the service of the Lord is transcendental, beyond the three qualities of this material world. There is also a description of twenty-five līlā-avatāras, namely Catuḥ-sana (the Kumāras), Nārada, Varāha, Matsya, Yajña, Nara-nārāyaṇa Ṛṣi, Kapila, Dattātreya, Hayagrīva, Haṁsa, Pṛśnigarbha, Ṛṣabha, Pṛthu, Nṛsiṁha, Kūrma, Dhanvantari, Mohinī, Vāmana, Paraśurāma, Dāśarathi, Kṛṣṇa-dvaipāyana, Balarāma, Vāsudeva, Buddha and Kalki. There are also fourteen incarnations of Manu: Yajña, Vibhu, Satyasena, Hari, Vaikuṇṭha, Ajita, Vāmana, Sārvabhauma, Ṛṣabha, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara and Bṛhadbhānu. There are also four incarnations for the four yugas, and their colors are described as white, red, blackish and black (sometimes yellow, as in the case of Lord Caitanya Mahāprabhu). There are different types of millenniums and incarnations for those millenniums. The categories called āveśa, prābhava, vaibhava and para constitute different situations for the different incarnations. According to specific pastimes, the names are spiritually empowered. There are also descriptions of the difference between the powerful and the power, and the inconceivable activities of the Supreme Lord.



Śrī Kṛṣṇa is the original Supreme Personality of Godhead, and no one is greater than Him. He is the source of all incarnations. In the Laghu-bhāgavatāmṛta there are descriptions of His partial incarnations, a description of the impersonal Brahman effulgence (actually the bodily effulgence of Śrī Kṛṣṇa), the superexcellence of Śrī Kṛṣṇa's pastimes as an ordinary human being with two hands and so forth. There is nothing to compare with the two-armed form of the Lord. In the spiritual world (vaikuṇṭha-jagat) there is no distinction between the owner of the body and the body itself. In the material world the owner of the body is called the soul, and the body is called a material manifestation. In the Vaikuṇṭha world, however, there is no such distinction. Lord Śrī Kṛṣṇa is unborn, and His appearance as an incarnation is perpetual. Kṛṣṇa's pastimes are divided into two parts-manifest and unmanifest. For example, when Kṛṣṇa takes His birth within this material world, His pastimes are considered to be manifest. However, when He disappears, one should not think that He is finished, for His pastimes are going on in an unmanifest form. Varieties of humors, however, are enjoyed by the devotees and Lord Kṛṣṇa during His manifest pastimes. After all, His pastimes in Mathurā, Vṛndāvana and Dvārakā are eternal and are going on perpetually somewhere in some part of the universe.





TEXT 42





tāṅra bhrātuṣ-putra nāma--śrī-jīva-gosāñi



yata bhakti-grantha kaila, tāra anta nāi



SYNONYMS



*tāṅra*-his; *bhrātuḥ*-putra-nephew; *nāma*-of the name; *śrī*-jīva-gosāñi-Śrīla Jīva Gosvāmī Prabhupāda; *yata*-all; *bhakti*-grantha-books on devotional service; *kaila*-compiled; *tāra*-that; *anta*-end; *nāi*-there is not.



TRANSLATION



Śrī Rūpa Gosvāmī's nephew, Śrīla Jīva Gosvāmī, has compiled so many books on devotional service that there is no counting them.





TEXT 43





śrī-bhāgavata-sandarbha-nāma grantha-vistāra



bhakti-siddhāntera tāte dekhāiyāchena pāra



SYNONYMS



*śrī-bhāgavata-sandarbha-nāma*-of the name Bhāgavata-sandarbha; *grantha*-the book; *vistāra*-very elaborate; *bhakti-siddhāntera*-of the conclusions of devotional service; *tāte*-in that book; *dekhāiyāchena*-he has shown; *pāra*-the limit.



TRANSLATION



In Śrī Bhāgavata-sandarbha, Śrīla Jīva Gosvāmī has written conclusively about the ultimate end of devotional service.



PURPORT



The Bhāgavata-sandarbha is also known as Ṣaṭ-sandarbha. In the first part, called Tattva-sandarbha, it is proved that *Śrīmad-Bhāgavatam* is the most authoritative evidence directly pointing to the Absolute Truth. The second Sandarbha, called Bhagavat-sandarbha, draws a distinction between impersonal Brahman and localized Paramātmā and describes the spiritual world and the domination of the mode of goodness devoid of contamination by the other two material modes. In other words, there is a vivid description of the transcendental position known as śuddha-sattva. Material goodness is apt to be contaminated by the other two material qualities-ignorance and passion-but when one is situated in the śuddha-sattva position, there is no chance for such contamination. It is a spiritual platform of pure goodness. The potency of the Supreme Lord and the living entity is also described, and there is a description of the inconceivable energies and varieties of energies of the Lord. The potencies are divided into categories-internal, external, personal, marginal and so forth. There are also discussions of the eternality of Deity worship, the omnipotence of the Deity, His all-pervasiveness, His giving shelter to everyone, His subtle and gross potencies, His personal manifestations, His expressions of form, quality and pastimes, His transcendental position and His complete form. It is also stated that everything pertaining to the Absolute has the same potency and that the spiritual world, the associates in the spiritual world and the threefold energies of the Lord in the spiritual world are all transcendental. There are further discussions concerning the difference between the impersonal Brahman and the Personality of Godhead, the fullness of the Personality of Godhead, the objective of all Vedic knowledge, the personal potencies of the Lord, and the Personality of Godhead as the original author of Vedic knowledge.





The third Sandarbha is called Paramātma-sandarbha, and in this book there is a description of Paramātmā (the Supersoul) and an explanation of how the Supersoul exists in millions and millions of living entities. There are discussions of the differences between the qualitative incarnations, and discourses concerning the living entities, māyā, the material world, the theory of transformation, the illusory energy, the sameness of this world and the Supersoul, and the truth about this material world. In this connection, the opinions of Śrīdhara Svāmī are given. It is stated that the Supreme Personality of Godhead, although devoid of material qualities, superintends all material activities. There is also a discussion of how the līlā-avatāra incarnations respond to the desires of the devotees and how the Supreme Personality of Godhead is characterized by six opulences.



The fourth Sandarbha is called Kṛṣṇa-sandarbha, and in this book Kṛṣṇa is proved to be the Supreme Personality of Godhead. There are discussions of Kṛṣṇa's pastimes and qualities, His superintendence of the puruṣa-avatāras, and so forth. The opinions of Śrīdhara Svāmī are corroborated. In each and every scripture, the supremacy of Kṛṣṇa is stressed. Baladeva, Saṅkarṣaṇa and other expansions of Kṛṣṇa are emanations of Mahā-Saṅkarṣaṇa. All the incarnations and expansions exist simultaneously in the body of Kṛṣṇa, who is described as two-handed. There are also descriptions of the Goloka planet, Vṛndāvana (the eternal place of Kṛṣṇa), the identity of Goloka and Vṛndāvana, the Yādavas and the cowherd boys (both eternal associates of Kṛṣṇa), the adjustment and equality of the manifest and unmanifest pastimes, Śrī Kṛṣṇa's manifestation in Gokula, the queens of Dvārakā as expansions of the internal potency, and, superior to them, the superexcellent gopīs. There is also a list of the gopīs' names and a discussion of the topmost position of Śrīmatī Rādhārāṇī.



The fifth Sandarbha is called Bhakti-sandarbha, and in this book there is a discussion of how devotional service can be directly executed, and how such service can be adjusted, either directly or indirectly. There is a discussion of the knowledge of all kinds of scripture, the establishment of the Vedic institution of varṇāśrama, bhakti as superior to fruitive activity, and so forth. It is also stated that without devotional service even a brāhmaṇa is condemned. There are discussions of the process of karma-tyāga (the giving of the results of karma to the Supreme Personality of Godhead), and the practices of mystic yoga and philosophical speculation, which are deprecated as simply hard labor. Worship of the demigods is discouraged, and worship of a Vaiṣṇava is considered exalted. No respect is given to the nondevotees. There are discussions of how one can be liberated even in this life (jīvan-mukta), Lord Śiva as a devotee, and how a bhakta and his devotional service are eternally existing. It is stated that through bhakti one can attain all success because for bhakti is transcendental to the material qualities. There is a discussion of how the self is manifest through bhakti. There is also a discussion of the self's bliss, as well as how bhakti, even imperfectly executed, enables one to attain the lotus feet of the Supreme Personality of Godhead. Unmotivated devotional service is highly praised, and an explanation is given of how each devotee can achieve the platform of unmotivated service by association with other devotees. There is a discussion of the differences between the mahā-bhāgavata and the ordinary devotee, the symptoms of philosophical speculation, the symptoms of self-worship, or ahaṅgrahopāsanā, the symptoms of devotional service, the symptoms of imaginary perfection, the acceptance of regulative principles, service to the spiritual master, the mahā-bhāgavata (liberated devotee) and service to him, service to Vaiṣṇavas in general, the principles of hearing, chanting, remembering and serving the lotus feet of the Lord, offenses in worship, offensive effects, prayers, engaging oneself as an eternal servant of the Lord, making friendships with the Lord and surrendering everything for His pleasure. There is also a discussion of rāgānugā-bhakti (spontaneous love of Godhead), of the specific purpose of becoming a devotee of Lord Kṛṣṇa, and a comparative study of other perfectional stages.



The sixth Sandarbha is called Prīti-sandarbha, a thesis on love of Godhead. Here it is stated that through love of Godhead, one becomes perfectly liberated and attains the highest goal of life. A distinction is made between the liberated condition of a personalist and that of an impersonalist, and there is a discussion of liberation during one's lifetime as distinguished from liberation from material bondage. Of all kinds of liberation, liberation in loving service to the Lord is described as the most exalted, and meeting the Supreme Personality of Godhead face to face is shown to be the highest perfection of life. Immediate liberation is contrasted with liberation by a gradual process. Both realization of Brahman and meeting with the Supreme Personality of Godhead are described as liberation within one's lifetime, but meeting with the Supreme Personality of Godhead, both internally and externally, is shown to be superexcellent, above the transcendental realization of the Brahman effulgence. There is a comparative study of liberation as sālokya, sāmīpya and sārūpya. Sāmīpya is better than sālokya. Devotional service is considered to be liberation with greater facilities, and there is a discussion of how to obtain it. There are also discussions of the transcendental state one achieves after attaining the devotional platform, which is the exact position of love of Godhead; the marginal symptoms of transcendental love, and how it is awakened; the distinction between so-called love and transcendental love on the platform of love of Godhead; and different types of humors and mellows enjoyed in relishing the lusty affairs of the gopīs, which are different from mundane affairs, which in turn are symbolical representations of pure love for Kṛṣṇa. There are also discussions of bhakti mixed with philosophical speculation, the superexcellence of the love of the gopīs, the difference between opulent devotional service and loving devotional service, the exalted position of the residents of Gokula, the progressively exalted position of the friends of Kṛṣṇa, the gopas and the gopīs in parental love with Kṛṣṇa, and finally the superexcellence of the love of the gopīs and that of Śrīmatī Rādhārāṇī. There is also a discussion of how spiritual feelings can be present when one simply imitates them and of how such mellows are far superior to the ordinary mellows of mundane love, and there are descriptions of different ecstasies, the awakening of ecstasy, transcendental qualities, the distinction of dhīrodātta, the utmost attractiveness of conjugal love, the ecstatic features, the permanent ecstatic features, the mellows divided in five transcendental features of direct loving service, and indirect loving service, considered in seven divisions. Finally there is a discussion of overlapping of different rasas, and there are discussions of śānta (neutrality), servitorship, taking shelter, parental love, conjugal love, direct transcendental enjoyment and enjoyment in separation, previous attraction and the glories of Śrīmatī Rādhārāṇī.





TEXT 44





gopāla-campū-nāme grantha-mahāśūra



nitya-līlā sthāpana yāhe vraja-rasa-pūra



SYNONYMS



*gopāla*-campū-Gopāla-campū; *nāme*-by the name; *grantha*-the transcendental work of literature; *mahā-śūra*-most formidable; *nitya-līlā*-of eternal pastimes; *sthāpana*-establishment; *yāhe*-in which; *vraja-rasa*-the transcendental mellows enjoyed in Vṛndāvana; *pūra*-complete.



TRANSLATION



The most famous and formidable transcendental literary work is the book named Gopāla-campū. In this book the eternal pastimes of the Lord are established, and the transcendental mellows enjoyed in Vṛndāvana are completely described.



PURPORT



In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following information about the Gopāla-campū. The Gopāla-campū is divided into two parts. The first part is called the eastern wave, and the second part is called the northern wave. In the first part there are thirty-three supplications and in the second part thirty-seven supplications. In the first part, completed in 1510 Śakābda (A.D. 1589), the following subject matters are discussed: (1) Vṛndāvana and Goloka; (2) the killing of the Pūtanā demon, the gopīs' returning home under the instructions of mother Yaśodā, the bathing of Lord Kṛṣṇa and Balarāma, snigdha-kaṇṭha and madhu-kaṇṭha; (3) the dream of mother Yaśodā; (4) the Janmāṣṭamī ceremony; (5) the meeting between Nanda Mahārāja and Vasudeva, and the killing of the Pūtanā demon; (6) the pastimes of awakening from bed, the deliverance of the demon Śakaṭa, and the name-giving ceremony; (7) the killing of the Tṛṇāvarta demon, Lord Kṛṣṇa's eating dirt, Lord Kṛṣṇa's childish naughtiness, and Lord Kṛṣṇa as a thief; (8) churning of the yogurt, Kṛṣṇa's drinking from the breast of mother Yaśodā, the breaking of the yogurt pot, Kṛṣṇa bound with ropes, the deliverance of the two brothers (Yamalārjuna) and the lamentation of mother Yaśodā; (9) entering Śrī Vṛndāvana; (10) the killing of Vatsāsura, Bakāsura and Vyomāsura; (11) the killing of Aghāsura and the bewilderment of Lord Brahmā; (12) the tending of the cows in the forest; (13) taking care of the cows and chastising the Kāliya serpent; (14) the killing of Gardabhāsura (the ass demon), and the praise of Kṛṣṇa; (15) the previous attraction of the gopīs; (16) the killing of Pralambāsura and the eating of the forest fire; (17) the gopīs' attempt to approach Kṛṣṇa. (18) the lifting of Govardhana Hill; (19) bathing Kṛṣṇa with milk; (20) the return of Nanda Mahārāja from the custody of Varuṇa and the vision of Goloka Vṛndāvana by the gopīs; (21) the performance of the rituals in Kātyāyanī-vrata and the worship of the goddess Durgā; (22) the begging of food from the wives of the brāhmaṇas performing sacrifices, (23) the meeting of Kṛṣṇa and the gopīs; (24) Kṛṣṇa's enjoying the company of the gopīs, the disappearance of Rādhā and Kṛṣṇa from the scene, and the search for Them by the gopīs; (25) the reappearance of Kṛṣṇa; (26) the determination of the gopīs; (27) pastimes in the waters of the Yamunā; (28) the deliverance of Nanda Mahārāja from the clutches of the serpent; (29) various pastimes in solitary places; (30) the killing of Śaṅkhacūḍa and the Hori; (31) the killing of Ariṣṭāsura; (32) the killing of the Keśī demon; (33) the appearance of Śrī Nārada Muni and a description of the year in which the book was completed.





In the second part, known as Uttara-campū, the following subject matters are discussed: (1) attraction for Vrajabhūmi; (2) the cruel activities of Akrūra; (3) Kṛṣṇa's departure for Mathurā; (4) a description of the city of Mathurā; (5) the killing of Kaṁsa; (6) Nanda Mahārāja's separation from Kṛṣṇa and Balarāma; (7) Nanda Mahārāja's entrance into Vṛndāvana without Kṛṣṇa and Balarāma; (8) the studies of Kṛṣṇa and Balarāma; (9) how the son of the teacher of Kṛṣṇa and Balarāma was returned; (10) Uddhava's visit to Vṛndāvana; (11) Rādhārāṇī's talking with the messenger bumblebee; (12) the return of Uddhava from Vṛndāvana; (13) the binding of Jarāsandha; (14) the killing of the yavana Jarāsandha; (15) the marriage of Balarāma; (16) the marriage of Rukmiṇī; (17) seven marriages; (18) the killing of Narakāsura, the taking of the pārijāta flower from heaven and Kṛṣṇa's marriage to 16,000 princesses; (19) victory over Bāṇāsura; (20) a description of Balarāma's return to Vraja; (21) the killing of Pauṇḍraka (the imitation Viṣṇu); (22) the killing of Dvivida and thoughts of Hastināpura; (23) departure for Kurukṣetra; (24) how the residents of Vṛndāvana and Dvārakā met at Kurukṣetra; (25) Kṛṣṇa's consultation with Uddhava; (26) the deliverance of the king; (27) the performance of the Rājasūya sacrifice; (28) the killing of Śālva; (29) Kṛṣṇa's considering returning to Vṛndāvana; (30) Kṛṣṇa's revisiting Vṛndāvana; (31) the adjustment of obstructions by Śrīmatī Rādhārāṇī and others; (32) everything completed; (33) the residence of Rādhā and Mādhava; (34) decorating Śrīmatī Rādhārāṇī and Kṛṣṇa; (35) the marriage ceremony of Śrīmatī Rādhārāṇī and Kṛṣṇa; (36) the meeting of Śrīmatī Rādhārāṇī and Kṛṣṇa; and (37) entering Goloka.





TEXT 45





ei mata nānā grantha kariyā prakāśa



goṣṭhī sahite kailā vṛndāvane vāsa



SYNONYMS



*ei mata*-in this way; *nānā*-various; *grantha*-books; *kariyā*-making; *prakāśa*-publication; *goṣṭhī*-family members; *sahite*-with; *kailā*-did; *vṛndāvane*-at Vṛndāvana; *vāsa*-residence.



TRANSLATION



Thus Śrīla Rūpa Gosvāmī, Sanātana Gosvāmī and their nephew Śrīla Jīva Gosvāmī, as well as practically all of their family members, lived in Vṛndāvana and published important books on devotional service.





TEXT 46





prathama vatsare advaitādi bhakta-gaṇa



prabhure dekhite kaila, nīlādri gamana



SYNONYMS



*prathama*-the first; *vatsare*-in the year; *advaita-ādi*-headed by Advaita Ācārya; *bhakta-gaṇa*-all the devotees; *prabhure*-the Lord; *dekhite*-to see; *kaila*-did; *nīlādri*-to Jagannātha Purī; *gamana*-going.



TRANSLATION



The first year after Śrī Caitanya Mahāprabhu accepted the renounced order of life, all the devotees, headed by Śrī Advaita Prabhu, went to see the Lord at Jagannātha Purī.





TEXT 47





ratha-yātrā dekhi' tāhāṅ rahilā cāri-māsa



prabhu-saṅge nṛtya-gīta parama ullāsa



SYNONYMS



*ratha-yātrā*-the car festival; *dekhi'*-seeing; *tāhāṅ*-there; *rahilā*-remained; *cāri*-māsa-four months; *prabhu*-saṅge-with the Lord; *nṛtya*-gīta-chanting and dancing; *parama*-greatest; *ullāsa*-pleasure.



TRANSLATION



After attending the Ratha-yātrā ceremony at Jagannātha Purī, all the devotees remained there for four months, greatly enjoying the company of Śrī Caitanya Mahāprabhu by performing kīrtana [chanting and dancing].





TEXT 48





vidāya samaya prabhu kahilā sabāre



pratyabda āsibe sabe guṇḍicā dekhibāre



SYNONYMS



*vidāya*-departing; *samaya*-at the time; *prabhu*-the Lord; *kahilā*-said; *sabāre*-unto everyone; *pratyabda*-every year; *āsibe*-you should come; *sabe*-all; *guṇḍicā*-of the name Guṇḍicā; *dekhibāre*-to see.



TRANSLATION



At the time of departure, the Lord requested all the devotees, "Please come here every year to see the Ratha-yātrā festival of Lord Jagannātha's journey to the Guṇḍicā temple."



PURPORT



There is a temple named Guṇḍicā at Sundarācala. Lord Jagannātha, Baladeva and Subhadrā are pushed in their three carts from the temple in Purī to the Guṇḍicā temple in Sundarācala. In Orissa, this Ratha-yātrā festival is known as Jagannātha's journey to Guṇḍicā. Whereas others speak of it as the Ratha-yātrā festival, the residents of Orissa refer to it as Guṇḍicā-yātrā.





TEXT 49





prabhu-ajñāya bhakta-gaṇa pratyabda āsiyā



guṇḍicā dekhiyā yā'na prabhure miliyā



SYNONYMS



*prabhu*-ajñāya-upon the order of Lord Śrī Caitanya Mahāprabhu; *bhakta-gaṇa*-all the devotees; *pratyabda*-every year; *āsiyā*-coming there; *guṇḍicā*-the festival of Guṇḍicā-yātrā; *dekhiyā*-seeing; *yā'na*-return; *prabhure*-the Lord; *miliyā*-meeting.



TRANSLATION



Following the order of Śrī Caitanya Mahāprabhu, all the devotees used to visit Lord Caitanya Mahāprabhu every year. They would see the Guṇḍicā festival at Jagannātha Purī and then return home after four months.





TEXT 50





viṁśati vatsara aiche kailā gatāgati



anyonye duṅhāra duṅhā vinā nāhi sthiti



SYNONYMS



*viṁśati*-twenty; *vatsara*-years; *aiche*-thus; *kailā*-did; *gata-āgati*-going and coming; *anyonye*-mutually; *duṅhāra*-of Lord Caitanya and the devotees; *duṅhā*-the two; *vinā*-without; *nāhi*-there is not; *sthiti*-peace.



TRANSLATION



For twenty consecutive years this meeting took place, and the situation became so intense that the Lord and the devotees could not be happy without meeting one another.





TEXT 51





śeṣa āra yei rahe dvādaśa vatsara



kṛṣṇera viraha-līlā prabhura antara



SYNONYMS



*śeṣa*-at the end; *āra*-the balance; *yei*-whatever; *rahe*-remains; *dvādaśa vatsara*-twelve years; *kṛṣṇera*-of Lord Kṛṣṇa; *viraha-līlā*-the pastimes of separation; *prabhura*-the Lord; *antara*-within.



TRANSLATION



The last twelve years were simply devoted to relishing the pastimes of Kṛṣṇa in separation within the heart of the Lord.



PURPORT



Śrī Kṛṣṇa Caitanya Mahāprabhu enjoyed the position of the gopīs in separation from Kṛṣṇa. When Kṛṣṇa left the gopīs and went to Mathurā, the gopīs cried for Him the rest of their lives, feeling intense separation from Him. This ecstatic feeling of separation was specifically advocated by Lord Caitanya Mahāprabhu through His actual demonstrations.





TEXT 52





nirantara rātri-dina viraha unmāde



hāse, kānde, nāce, gāya parama viṣāde



SYNONYMS



*nirantara*-without cessation; *rātri*-dina-night and day; *viraha*-of separation; *unmāde*-in madness; *hāse*-laughs; *kānde*-cries; *nāce*-dances; *gāya*-chants; *parama*-great; *viṣāde*-in moroseness.



TRANSLATION



In the attitude of separation, Lord Caitanya Mahāprabhu appeared mad both day and night. Sometimes He laughed, and sometimes He cried; sometimes He danced, and sometimes He chanted in great sorrow.





TEXT 53





ye kāle karena jagannātha daraśana



mane bhāve, kurukṣetre pāñāchi milana



SYNONYMS



*ye kāle*-at those times; *karena*-does; *jagannātha*-Lord Jagannātha; *daraśana*-visiting; *mane*-within the mind; *bhāve*-thinks; *kuru*-kṣetre-on the field of Kurukṣetra; *pāñāchi*-I have gotten; *milana*-meeting.



TRANSLATION



At those times, Śrī Caitanya Mahāprabhu would visit Lord Jagannātha. Then His feelings exactly corresponded to those of the gopīs when they saw Kṛṣṇa at Kurukṣetra after long separation. Kṛṣṇa had come to Kurukṣetra with His brother and sister to visit.



PURPORT



When Kṛṣṇa was performing yajña (sacrifice) at Kurukṣetra, He invited all the inhabitants of Vṛndāvana to come see Him. Lord Caitanya's heart was always filled with separation from Kṛṣṇa, but as soon as He had the opportunity to visit the Jagannātha temple, He became fully absorbed in the thoughts of the gopīs who came to see Kṛṣṇa at Kurukṣetra.





TEXT 54





ratha-yātrāya āge yabe karena nartana



tāhāṅ ei pada mātra karaye gāyana



SYNONYMS



*ratha-yātrāya*-in the car festival; *āge*-in front; *yabe*-when; *karena*-does; *nartana*-dancing; *tāhāṅ*-there; *ei*-this; *pada*-stanza; *mātra*-only; *karaye*-does; *gāyana*-singing.



TRANSLATION



When Caitanya Mahāprabhu used to dance before the cart during the festival, He always sang the following two lines.





TEXT 55





seita parāṇa-nātha pāinu



yāhā lāgī' madana-dahane jhuri genu



SYNONYMS



*seita*-that; *parāṇa-nātha*-Lord of My life; *pāinu*-I have gotten; *yāhā*-whom; *lāgi'*-for; *madana-dahane*-in the fire of lusty desire; *jhuri*-burning; *genu*-I have become.



TRANSLATION



"I have gotten that Lord of My life for whom I was burning in the fire of lusty desires."



PURPORT



In *Śrīmad-Bhāgavatam* (10.29.15) it is stated:





kāmaṁ krodhaṁ bhayaṁ sneham

aikyaṁ sauhṛdam eva ca

nityaṁ harau vidadhato

yānti tan-mayatām hi te



The word kāma means lusty desire, bhaya means fear, and krodha means anger. If one somehow or other approaches Kṛṣṇa, his life becomes successful. The gopīs approached Kṛṣṇa with lusty desire. Kṛṣṇa was a very beautiful boy, and they wanted to meet and enjoy His company. But this lusty desire is different from that of the material world. It appears like mundane lust, but in actuality it is the highest form of attraction to Kṛṣṇa. Caitanya Mahāprabhu was a sannyāsī; He left home and everything else. He could certainly not be induced by any mundane lusty desires. So when He used the word madana-dahane ("in the fire of lusty desire"), He meant that out of pure love for Kṛṣṇa He was burning in the fire of separation from Kṛṣṇa. Whenever He met Jagannātha, either in the temple or during the Ratha-yātrā, Caitanya Mahāprabhu used to think, "Now I have gotten the Lord of My life and soul."





TEXT 56





ei dhuyā-gāne nācena dvitīya prahara



kṛṣṇa lañā vraje yāi--e-bhāva antara



SYNONYMS



*ei dhuyā-gāne*-in the repetition of this song; *nācena*-He dances; *dvitīya prahara*-the second period of the day; *kṛṣṇa lañā*-taking Kṛṣṇa; *vraje yāi*-let Me go back to Vṛndāvana; *e-bhāva*-this ecstasy; *antara*-within.



TRANSLATION



Lord Caitanya Mahāprabhu used to sing this song [seita parāṇa-nātha] especially during the latter part of the day, and He would think, "Let Me take Kṛṣṇa and go back to Vṛndāvana." This ecstasy was always filling His heart.



PURPORT



Being always absorbed in the ecstasy of Śrīmatī Rādhārāṇī, Śrī Caitanya Mahāprabhu felt the same separation from Kṛṣṇa that Śrīmatī Rādhārāṇī felt when Kṛṣṇa left Vṛndāvana and went to Mathurā. This ecstatic feeling is very helpful in attaining love of God in separation. Śrī Caitanya Mahāprabhu has taught everyone that one should not be overly anxious to see the Lord, but should rather feel separation from Him in ecstasy. It is actually better to feel separation from Him than to desire to see Him face to face. When the gopīs of Vṛndāvana, the residents of Gokula, met Kṛṣṇa at Kurukṣetra during the solar eclipse, they wanted to take Kṛṣṇa back to Vṛndāvana. Śrī Kṛṣṇa Caitanya Mahāprabhu also felt the same ecstasy as soon as He saw Jagannātha in the temple or on the Ratha-yātrā cart. The gopīs of Vṛndāvana did not like the opulence of Dvārakā. They wanted to take Kṛṣṇa to the village of Vṛndāvana and enjoy His company in the groves. This desire was also felt by Śrī Caitanya Mahāprabhu, and He danced in ecstasy before the Ratha-yātrā festival when Lord Jagannātha went to Guṇḍicā.





TEXT 57





ei bhāve nṛtya-madhye paḍe eka śloka



sei ślokera artha keha nāhi bujhe loka



SYNONYMS



*ei bhāve*-in this ecstasy; *nṛtya*-madhye-during the dancing; *paḍe*-recites; *eka*-one; *śloka*-verse; *sei ślokera*-of that verse; *artha*-the meaning; *keha*-anyone; *nāhi*-not; *bujhe*-understands; *loka*-person.



TRANSLATION



In that ecstasy, Śrī Caitanya Mahāprabhu recited one verse when dancing in front of Lord Jagannātha. Almost no one could understand the meaning of that verse.





TEXT 58





yaḥ kaumāra-haraḥ sa eva hi varas tā eva caitra-kṣapās



te conmīlita-mālatī-surabhayaḥ prauḍhāḥ kadambānilāḥ



sā caivāsmi tathāpi tatra surata-vyāpāra-līlā-vidhau



revā-rodhasi vetasī-taru-tale cetaḥ samutkaṇṭhate



SYNONYMS



*yaḥ*-that same person who; *kaumāra-haraḥ*-the thief of my heart during youth; *saḥ*-he; *eva hi*-certainly; *varaḥ*-lover; *tāḥ*-these; *eva*-certainly; *caitra*-kṣapāḥ-moonlit nights of the month of Caitra; *te*-those; *ca*-and; *unmīlita*-fructified; *mālatī*-of mālatī flowers; *surabhayaḥ*-fragrances; *prauḍhāḥ*-full; *kadamba*-with the fragrance of the kadamba flower; *anilāḥ*-the breezes; *sā*-that one; *ca*-also; *eva*-certainly; *asmi*-I am; *tathāpi*-still; *tatra*-there; *surata-vyāpāra*-in intimate transactions; *līlā*-of pastimes; *vidhau*-in the manner; *revā*-of the river named Revā; *rodhasi*-on the bank; *vetasī*-of the name Vetasī; *taru*-tale-underneath the tree; *cetaḥ*-my mind; *samutkaṇṭhate*-is very eager to go.



TRANSLATION



"That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of mālatī flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Revā under the Vetasī tree. That is my desire."



PURPORT



This verse appears in the Padyāvalī (386), an anthology of verses compiled by Śrīla Rūpa Gosvāmī.





TEXT 59





ei ślokera artha jāne ekale svarūpa



daive se vatsara tāhāṅ giyāchena rūpa



SYNONYMS



*ei*-this; *ślokera*-of the verse; *artha*-the meaning; *jāne*-knows; *ekale*-alone; *svarūpa*-Svarūpa Dāmodara; *daive*-by chance; *se vatsara*-that year; *tāhāṅ*-there; *giyāchena*-went; rūpa-Śrīla Rūpa Gosvāmī.



TRANSLATION



This verse appears to be the hankering between some ordinary boy and girl, but its actual deep meaning was known only to Svarūpa Dāmodara. By chance, one year Rūpa Gosvāmī was also present there.





TEXT 60





prabhu-mukhe loka śuni' śrī-rūpa-gosāñi



sei ślokera artha-śloka karilā tathāi



SYNONYMS



*prabhu-mukhe*-in the mouth of Lord Śrī Caitanya Mahāprabhu; *śloka*-the verse; *śuni'*-hearing; *śrī*-rūpa-gosāñi-Śrīla Rūpa Gosvāmī; *sei*-that; *ślokera*-of the first verse; *artha*-giving the meaning; *śloka*-another verse; *karilā*-composed; *tathāi*-immediately.



TRANSLATION



Although the meaning of the verse was known only to Svarūpa Dāmodara, Rūpa Gosvāmī, after hearing it from Śrī Caitanya Mahāprabhu, immediately composed another verse that described the meaning of the original verse.





TEXT 61





śloka kari' eka tāla-patrete likhiyā



āpana vāsāra cāle rākhila guñjiyā



SYNONYMS



*śloka kari'*-composing the verse; *eka*-one; *tāla*-patrete-on a palm leaf; *likhiyā*-writing; *āpana*-his own; *vāsāra*-of the residence; *cāle*-on the roof; *rākhila*-kept; *guñjiyā*-pushing.



TRANSLATION



After composing this verse, Rūpa Gosvāmī wrote it on a palm leaf and put it on the roof of the thatched house in which he was living.





TEXT 62





śloka rākhi' gelā samudra-snāna karite



hena-kāle āilā prabhu tāṅhāre milite



SYNONYMS



*śloka rākhi'*-keeping the verse in that way; *gelā*-went; *samudra-snāna*-a bath in the sea; *karite*-to take; *hena-kāle*-in the meantime; *āilā*-came; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tāṅhāre*-him; *milite*-to meet.



TRANSLATION



After composing this verse and putting it on the roof of his house, Śrīla Rūpa Gosvāmī went to bathe in the sea. In the meantime, Lord Caitanya Mahāprabhu went to his hut to meet him.





TEXT 63





haridāsa ṭhākura āra rūpa-sanātana



jagannātha-mandire nā yā'na tina jana



SYNONYMS



haridāsa ṭhākura-Śrīla Haridāsa Ṭhākura; *āra*-and; *rūpa*-sanātana-Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī; *jagannātha-mandire*-in the temple of Lord Jagannātha; *nā*-not; *yā'na*-go; *tina jana*-three persons.



TRANSLATION



To avoid turmoil, three great personalities-Haridāsa Ṭhākura, Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī-did not enter the temple of Jagannātha.



PURPORT



It is still the practice at the Jagannātha temple not to allow those to enter who do not strictly follow the Vedic culture known as Hinduism. Śrīla Haridāsa Ṭhākura, Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī had had previous intimate connections with Muslims. Haridāsa Ṭhākura had been born in a Muslim family, and Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī, having given up their social status in Hindu society, had been appointed ministers in the Muslim government. They had even changed their names to Sākara Mallika and Dabira Khāsa. Thus they had supposedly been expelled from brāhmaṇa society. Consequently, out of humility they did not enter the temple of Jagannātha, although the personality of Godhead, Jagannātha, in His form of Caitanya Mahāprabhu, personally came to see them every day. Similarly, the members of this Kṛṣṇa consciousness society are sometimes refused entrance into some of the temples in India. We should not feel sorry about this as long as we engage in chanting the Hare Kṛṣṇa mantra. Kṛṣṇa Himself associates with devotees who are chanting His holy name, and there is no need to be unhappy over not being able to enter a certain temple. Such dogmatic prohibitions were not approved by Lord Caitanya Mahāprabhu. Those who were thought unfit to enter the Jagannātha temple were daily visited by Caitanya Mahāprabhu, and this indicates that Caitanya Mahāprabhu did not approve of the prohibitions. To avoid unnecessary turmoil, however, these great personalities would not enter the Jagannātha temple.





TEXT 64





mahāprabhu jagannāthera upala-bhoga dekhiyā



nija-gṛhe yā'na ei tinere miliyā



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *jagannāthera*-of Lord Jagannātha; *upala*-bhoga-offering of food on the stone; *dekhiyā*-after seeing; *nija-gṛhe*-to His own residence; *yā'na*-goes; *ei*-these; *tinere*-three; *miliyā*-meeting.



TRANSLATION



Every day Śrī Caitanya Mahāprabhu used to see the upala-bhoga ceremony at the temple of Jagannātha, and after seeing this He used to go visit these three great personalities on His way to His own residence.



PURPORT



Upala-bhoga is a particular type of offering performed just behind the Garuḍa-stamba on a stone slab. That stone slab is called the upala. All food is offered within the temple room just below the altar of Jagannātha. This bhoga, however, was offered on the stone slab within the vision of the public; therefore it is called upala-bhoga.





TEXT 65





ei tina madhye yabe thāke yei jana



tāṅre āsi' āpane mile,--prabhura niyama



SYNONYMS



*ei tina madhye*-of these three; *yabe*-when; *thāke*-remains; *yei jana*-that person who; *tāṅre*-to him; *āsi'*-coming; *āpane mile*-personally meets; *prabhura*-of Śrī Caitanya Mahāprabhu; *niyama*-regular practice.



TRANSLATION



If one of these three was not present, He would meet the others. That was His regular practice.





TEXT 66





daive āsi' prabhu yabe ūrdhvete cāhilā



cāle goṅjā tāla-patre sei śloka pāilā



SYNONYMS



*daive*-accidentally; *āsi'*-coming there; *prabhu*-the Lord; *yabe*-when; *ūrdhvete*-on the roof; *cāhilā*-He looked; *cāle*-in the roof; *goṅjā*-pushed; *tāla-patre*-the palm leaf; *sei*-that; *śloka*-verse; *pāilā*-got.



TRANSLATION



When Śrī Caitanya Mahāprabhu went to the residence of Śrīla Rūpa Gosvāmī, He accidentally saw the palm leaf on the roof, and thus He read the verse composed by him.





TEXT 67





śloka paḍi' āche prabhu āviṣṭa ha-iyā



rūpa-gosāñi āsi' paḍe daṇḍavat hañā



SYNONYMS



*śloka paḍi'*-reading the verse; *āche*-remained; *prabhu*-the Lord; *āviṣṭa*-in an ecstatic mood; *ha*-iyā-being; *rūpa*-gosāñi-Śrīla Rūpa Gosvāmī; *āsi'*-coming; *paḍe*-fell down; *daṇḍavat*-like a rod; *hañā*-becoming.



TRANSLATION



After reading the verse, Śrī Caitanya Mahāprabhu went into a ecstatic mood. While He was in that state, Śrīla Rūpa Gosvāmī came and immediately fell down on the floor like a rod.



PURPORT



The word daṇḍa means rod or pole. A rod or pole falls straight; similarly, when one offers obeisances to his superior with all eight aṅgas (parts) of the body, he performs what is called daṇḍavat. Sometimes we only speak of daṇḍavats but actually do not fall down. In any case, daṇḍavat means falling down like a rod before one's superior.





TEXT 68





uṭhi' mahāprabhu tāṅre cāpaḍa māriyā



kahite lāgilā kichu kolete kariyā



SYNONYMS



*uṭhi'*-standing up; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto Rūpa Gosvāmī; *cāpaḍa māriyā*-slapping; *kahite*-to say; *lāgilā*-began; *kichu*-something; *kolete*-on the lap; *kariyā*-taking.



TRANSLATION



When Rūpa Gosvāmī fell down like a rod, Śrī Caitanya Mahāprabhu got up and gave him a slap. Then, taking him on His lap, He began to speak to him.





TEXT 69





mora ślokera abhiprāya nā jāne kona jane



mora manera kathā tumi jānile kemane?



SYNONYMS



*mora*-My; *ślokera*-of the verse; *abhiprāya*-purport; *nā*-does not; *jāne*-know; *kona*-any; *jane*-person; *mora*-My; *manera*-of mind; *kathā*-the intention; *tumi*-you; *jānile*-understood; *kemane*-how.



TRANSLATION



"No one knows the purport of My verse," Caitanya Mahāprabhu said. "How could you understand My intention?"





TEXT 70





eta bali' tāṇre bahu prasāda kariyā



svarūpa-gosāñire śloka dekhāila lañā



SYNONYMS



*eta bali'*-saying this; *tāṅre*-unto Rūpa Gosvāmī; *bahu*-much; *prasāda*-mercy; *kariyā*-showing; *svarūpa*-gosāñire-unto Svarūpa Gosvāmī; *śloka*-the verse; *dekhāila*-showed; *lañā*-taking.



TRANSLATION



Saying this, Lord Caitanya Mahāprabhu bestowed various benedictions upon Rūpa Gosvāmī, and taking the verse, He later showed it to Svarūpa Gosvāmī.





TEXT 71





svarūpe puchena prabhu ha-iyā vismite



mora manera kathā rūpa jānila kemate



SYNONYMS



*svarūpe*-unto Svarūpa Gosvāmī; *puchena*-inquired; *prabhu*-the Lord; *ha*-iyā-becoming; *vismite*-struck with wonder; *mora*-My; *manera*-of the mind; *kathā*-intention; *rūpa*-Rūpa Gosvāmī; *jānila*-understand; *kemate*-how.



TRANSLATION



Having shown the verse to Svarūpa Dāmodara with great wonder, Caitanya Mahāprabhu asked him how Rūpa Gosvāmī could understand the intentions of His mind.



PURPORT



We had the opportunity to receive a similar blessing from Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī when we presented an essay at his birthday ceremony. He was so much pleased with that essay that he used to call some of his confidential devotees and show it to them. How could we have understood the intentions of Śrīla Prabhupāda?





TEXT 72





svarūpa kahe,--yāte jānila tomāra mana



tāte jāni,--haya tomāra kṛpāra bhājana



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara replied; *yāte*-since; *jānila*-he knew; *tomāra*-Your; *mana*-intention; *tāte*-therefore; *jāni*-I can understand; *haya*-he is; *tomāra*-Your; *kṛpāra*-of the mercy; *bhājana*-recipient.



TRANSLATION



Śrīla Svarūpa Dāmodara Gosvāmī replied to Lord Caitanya Mahāprabhu, "If Rūpa Gosvāmī can understand Your mind and intentions, he must have Your Lordship's special benediction."





TEXT 73





prabhu kahe,--tāre āmi santuṣṭa hañā



āliṅgana kailu sarva-śakti sañcāriyā



SYNONYMS



*prabhu kahe*-the Lord said; *tāre*-him; *āmi*-I; *santuṣṭa hañā*-being very much satisfied; *āliṅgana kailu*-embraced; *sarva-śakti*-all potencies; *sañcāriyā*-bestowing.



TRANSLATION



The Lord said, "I was so much pleased with Rūpa Gosvāmī that I embraced him and bestowed upon him all necessary potencies for preaching the bhakti cult.





TEXT 74





yogya pātra haya gūḍha-rasa-vivecane



tumio kahio tāre gūḍha-rasākhyāne



SYNONYMS



*yogya*-suitable; *pātra*-recipient; *haya*-is; *gūḍha*-confidential; *rasa*-the mellows; *vivecane*-in analyzing; *tumio*-you also; *kahio*-instruct; *tāre*-him; *gūḍha*-confidential; *rasa*-the mellows; *ākhyāne*-in describing.



TRANSLATION



"I accept Śrīla Rūpa Gosvāmī as quite fit to understand the confidential mellows of devotional service, and I recommend that you explain devotional service to him further."





TEXT 75





e-saba kahiba āge vistāra kariñā



saṅkṣepe uddeśa kaila prastāva pāiñā



SYNONYMS



*e-saba*-all these; *kahiba*-I shall narrate; *āge*-later; *vistāra*-elaboration; *kariñā*-making; *saṅkṣepe*-in brief; *uddeśa*-reference; *kaila*-did; *prastāva*-opportunity; *pāiñā*-getting.



TRANSLATION



I shall describe all these incidents elaborately later on. Now I have given only a brief reference.





TEXT 76





priyaḥ so 'yaṁ kṛṣṇaḥ saha-cari kuru-kṣetra-militas



tathāhaṁ sā rādhā tad idam ubhayoḥ saṅgama-sukham



tathāpy antaḥ-khelan-madhura-muralī-pañcama-juṣe



mano me kālindī-pulina-vipināya spṛhayati



SYNONYMS



*priyaḥ*-very dear; *saḥ*-He; *ayam*-this; *kṛṣṇaḥ*-Lord Kṛṣṇa; *saha-cari*-O My dear friend; *kuru-kṣetra-militaḥ*-who is met on the field of Kurukṣetra; *tathā*-also; *aham*-I; *sā*-that; *rādhā*-Rādhārāṇī; *tat*-that; *idam*-this; *ubhayoḥ*-of both of Us; *saṅgama-sukham*-the happiness of meeting; *tathāpi*-still; *antaḥ*-within; *khelan*-playing; *madhura*-sweet; *muralī*-of the flute; *pañcama*-the fifth note; *juṣe*-which delights in; *manaḥ*-the mind; *me*-My; *kālindī*-of the river Yamunā; *pulina*-on the bank; *vipināya*-the trees; *spṛhayati*-desires.



TRANSLATION



[This is a verse spoken by Śrīmatī Rādhārāṇī.] "My dear friend, now I have met My very old and dear friend Kṛṣṇa on this field of Kurukṣetra. I am the same Rādhārāṇī, and now We are meeting together. It is very pleasant, but still I would like to go to the bank of the Yamunā beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of Vṛndāvana."



PURPORT



This verse also appears in the Padyāvalī (387), compiled by Śrīla Rūpa Gosvāmī.





TEXT 77





ei ślokera saṅkṣepārtha śuna, bhakta-gaṇa



jagannātha dekhi' yaiche prabhura bhāvana



SYNONYMS



*ei*-this; *ślokera*-of the verse; *saṅkṣepa-artha*-a brief explanation; *śuna*-hear; *bhakta-gaṇa*-O devotees; *jagannātha*-Lord Jagannātha; *dekhi'*-after seeing; *yaiche*-just as; *prabhura*-of Lord Caitanya; *bhāvana*-the thinking.



TRANSLATION



Now, O devotees, please hear a brief explanation of this verse. Lord Caitanya Mahāprabhu was thinking in this way after having seen the Jagannātha Deity.





TEXT 78





śrī-rādhikā kurukṣetre kṛṣṇera daraśana



yadyapi pāyena, tabu bhāvena aichana



SYNONYMS



*śrī*-rādhikā-Śrīmatī Rādhārāṇī; *kuru*-kṣetre-on the field of Kurukṣetra; *kṛṣṇera*-of Lord Kṛṣṇa; *daraśana*-meeting; *yadyapi*-although; *pāyena*-She gets; *tabu*-still; *bhāvena*-thinks; *aichana*-in this way.



TRANSLATION



The subject of His thoughts was Śrīmatī Rādhārāṇī, who met Kṛṣṇa on the field of Kurukṣetra. Although She met Kṛṣṇa there, She was nonetheless thinking of Him in the following way.





TEXT 79





rāja-veśa, hātī, ghoḍā, manuṣya gahana



kāhāṅ gopa-veśa, kāhāṅ nirjana vṛndāvana



SYNONYMS



*rāja*-veśa-royal dress; *hātī*-elephants; *ghoḍā*-horses; *manuṣya*-men; *gahana*-crowds; *kāhāṅ*-where; *gopa-veśa*-the dress of a cowherd boy; *kāhāṅ*-where; *nirjana*-solitary; *vṛndāvana*-of the name Vṛndāvana.



TRANSLATION



She thought of Him in the calm and quiet atmosphere of Vṛndāvana, dressed as a cowherd boy. But at Kurukṣetra He was in a royal dress and was accompanied by elephants, horses and crowds of men. Thus the atmosphere was not congenial for Their meeting.





TEXT 80





sei bhāva, sei kṛṣṇa, sei vṛndāvana



yabe pāi, tabe haya vāñchita pūraṇa



SYNONYMS



*sei bhāva*-that circumstance; *sei kṛṣṇa*-that Kṛṣṇa; *sei vṛndāvana*-that Vṛndāvana; *yabe pāi*-if I get; *tabe*-then; *haya*-is; *vāñchita*-desired object; *pūraṇa*-fulfilled.



TRANSLATION



Thus meeting with Kṛṣṇa and thinking of the Vṛndāvana atmosphere, Rādhārāṇī longed for Kṛṣṇa to take Her to Vṛndāvana again to fulfill Her desire in that calm atmosphere.





TEXT 81





āhuś ca te nalina-nābha padāravindaṁ



yogeśvarair hṛdi vicintyam agādha-bodhaiḥ



saṁsāra-kūpa-patitottaraṇāvalambaṁ



gehaṁ juṣām api manasy udiyāt sadā naḥ



SYNONYMS



*āhuḥ*-the gopīs said; *ca*-and; *te*-Your; *nalina-nābha*-O Lord, whose navel is just like a lotus flower; *pada*-aravindam-lotus feet; *yoga-īśvaraiḥ*-by the great mystic yogīs; *hṛdi*-within the heart; *vicintyam*-to be meditated upon; *agādha-bodhaiḥ*-who were highly learned philosophers; *saṁsāra-kūpa*-the dark well of material existence; *patita*-of those fallen; *uttaraṇa*-of deliverers; *avalambam*-the only shelter; *geham*-family affairs; *juṣām*-of those engaged; *api*-although; *manasi*-in the minds; *udiyāt*-let be awakened; *sadā*-always; *naḥ*-our.



TRANSLATION



The gopīs spoke thus, "Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogīs and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs."



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (10.82.48).





TEXT 82





tomāra caraṇa mora vraja-pura-ghare



udaya karaye yadi, tabe vāñchā pūre



SYNONYMS



*tomāra*-Your; *caraṇa*-lotus feet; *mora*-my; *vraja*-pura-ghare-at the home in Vṛndāvana; *udaya*-awaken; *karaye*-I do; *yadi*-if; *tabe*-then; *vāñchā*-desires; *pūre*-are fulfilled.



TRANSLATION



The gopīs thought, "Dear Lord, if Your lotus feet again come to our home in Vṛndāvana, our desires will be fulfilled."



PURPORT



In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments: "The gopīs are purely engaged in the service of the Lord without motive. They are not captivated by the opulence of Kṛṣṇa, nor by the understanding that He is the Supreme Personality of Godhead." Naturally the gopīs were inclined to love Kṛṣṇa, for He was an attractive young boy of Vṛndāvana village. Being village girls, they were not very much attracted to the field of Kurukṣetra, where Kṛṣṇa was present with elephants, horses and royal dress. Indeed, they did not very much appreciate Kṛṣṇa in that atmosphere. Kṛṣṇa was not attracted by the opulence or personal beauty of the gopīs but by their pure devotional service. Similarly, the gopīs were attracted to Kṛṣṇa as a cowherd boy, not in sophisticated guise. Lord Kṛṣṇa is inconceivably powerful. To understand Him, great yogīs and saintly persons give up all material engagements and meditate upon Him. Similarly, those who are overly attracted to material enjoyment, to enhancement of material opulence, to family maintenance or to liberation from the entanglements of this material world take shelter of the Supreme Personality of Godhead. But such activities and motivations are unknown to the gopīs; they are not at all expert in executing such auspicious activities. Already transcendentally enlightened, they simply engage their purified senses in the service of the Lord in the remote village of Vṛndāvana. The gopīs are not interested in dry speculation, in the arts, in music, or other conditions of material life. They are bereft of all understanding of material enjoyment and renunciation. Their only desire is to see Kṛṣṇa return and enjoy spiritual, transcendental pastimes with them. The gopīs want Him simply to stay in Vṛndāvana so that they can render service unto Him, for His pleasure. There is not even a tinge of personal sense gratification.





TEXT 83





bhāgavatera śloka-gūḍhārtha viśada kariñā



rūpa-gosāñi śloka kaila loka bujhāiñā



SYNONYMS



*bhāgavatera*-of Śrīmad-Bhāgavatam; *śloka*-the verse; *gūḍha*-artha-confidential meaning; *viśada*-elaborate description; *kariñā*-doing; *rūpa*-gosāñi-Śrīla Rūpa Gosvāmī; *śloka*-the verse; *kaila*-compiled; *loka*-the people in general; *bujhāiñā*-making understand.



TRANSLATION



In one verse, Śrīla Rūpa Gosvāmī has explained the confidential meaning of the verse of *Śrīmad-Bhāgavatam* for the understanding of the general populace.





TEXT 84





yā te līlā-rasa-parimalodgāri-vanyāparītā



dhanyā kṣauṇī vilasati vṛtā māthurī mādhurībhiḥ



tatrāsmābhiś caṭula-paśupī-bhāva-mugdhāntarābhiḥ



saṁvītas tvaṁ kalaya vadanollāsi-veṇur vihāram



SYNONYMS



*yā*-that; *te*-Your; *līlā-rasa*-of the mellows tasted in the pastimes; *parimala*-the fragrance; *udgāri*-spreading; *vanya-āparītā*-filled with forests; *dhanyā*-glorious; *kṣauṇī*-the land; *vilasati*-enjoys; *vṛtā*-surrounded; *māthurī*-the Mathurā district; *mādhurībhiḥ*-by the beauties; *tatra*-there; *asmābhiḥ*-by us; *caṭula*-flickering; *paśupī*-bhāva-with ecstatic enjoyment as gopīs; *mugdha-antarābhiḥ*-by those whose hearts are enchanted; *saṁvītaḥ*-surrounded; *tvam*-You; *kalaya*-kindly perform; *vadana*-on the mouth; *ullāsi*-playing; *veṇuḥ*-with the flute; *vihāram*-playful pastimes.



TRANSLATION



The gopīs continued, "Dear Kṛṣṇa, the fragrance of the mellows of Your pastimes is spread throughout the forests of the glorious land of Vṛndāvana, which is surrounded by the sweetness of the district of Mathurā. In the congenial atmosphere of that wonderful land, You may enjoy Your pastimes, with Your flute dancing on Your lips, and surrounded by us, the gopīs, whose hearts are always enchanted by unpredictable ecstatic emotions."



PURPORT



This is a verse from the Lalita-mādhava (10.38), by Śrīla Rūpa Gosvāmī.





TEXT 85





ei-mata mahāprabhu dekhi' jagannāthe



subhadrā-sahita dekhe, vaṁśī nāhi hāte



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *dekhi'*-after seeing; *jagannāthe*-Lord Jagannātha; *subhadrā*-Subhadrā; *sahita*-with; *dekhe*-He sees; *vaṁśī*-the flute; *nāhi*-not; *hāte*-in the hand.



TRANSLATION



In this way, when Śrī Caitanya Mahāprabhu saw Jagannātha, He saw that the Lord was with His sister Subhadrā and was not holding a flute in His hand.





TEXT 86





tri-bhaṅga-sundara vraje vrajendra-nandana



kāhāṅ pāba, ei vāñchā bāḍe anukṣaṇa



SYNONYMS



*tri*-bhaṅga-bent in three places; *sundara*-beautiful; *vraje*-in Vṛndāvana; *vrajendra-nandana*-the son of Nanda Mahārāja; *kāhāṅ*-where; *pāba*-shall I get; *ei*-this; *vāñchā*-desire; *bāḍe*-increases; *anukṣaṇa*-incessantly.



TRANSLATION



Absorbed in the ecstasy of the gopīs, Lord Caitanya Mahāprabhu wished to see Lord Jagannātha in His original form as Kṛṣṇa, the son of Nanda Mahārāja, standing in Vṛndāvana and appearing very beautiful, His body curved in three places. His desire to see that form was always increasing.





TEXT 87





rādhikā-unmāda yaiche uddhava-darśane



udghūrṇā-pralāpa taiche prabhura rātri-dine



SYNONYMS



*rādhikā-unmāda*-the madness of Śrīmatī Rādhārāṇī; *yaiche*-just like; *uddhava-darśane*-in seeing Uddhava; *udghūrṇā*-pralāpa-talking inconsistently in madness; *taiche*-similarly; *prabhura*-of Lord Caitanya; *rātri*-dine-night and day.



TRANSLATION



Just as Śrīmatī Rādhārāṇī talked inconsistently with a bumblebee in the presence of Uddhava, Śrī Caitanya Mahāprabhu in His ecstasy talked crazily and inconsistently day and night.



PURPORT



This unmāda (madness) is not ordinary madness. When Śrī Caitanya Mahāprabhu talked inconsistently, almost like a crazy fellow, He was in the transcendental ecstasy of love. In the highest transcendental ecstasy there is a feeling of being enchanted in the presence of the enchanter. When the enchanter and the enchanted become separated, mohana, or bewilderment, occurs. When so bewildered due to separation, one becomes stunned, and at that time all the bodily symptoms of transcendental ecstasy are manifested. When they are manifest, one appears inconceivably crazy. This is called transcendental madness. In this state, there is imaginative discourse, and one experiences emotions like those of a madman. The madness of Śrīmatī Rādhārāṇī was explained to Kṛṣṇa by Uddhava, who said, "My dear Kṛṣṇa, because of extreme feelings of separation from You, Śrīmatī Rādhārāṇī is sometimes making Her bed in the groves of the forest, sometimes rebuking a bluish cloud, and sometimes wandering about in the dense darkness of the forest. Thus She has become like a crazy woman."





TEXT 88





dvādaśa vatsara śeṣa aiche goṅāila



ei mata śeṣa-līlā tri-vidhāne kaila



SYNONYMS



*dvādaśa*-twelve; *vatsara*-years; *śeṣa*-final; *aiche*-in that way; *goṅāila*-passed away; *ei mata*-in this way; *śeṣa-līlā*-the last pastimes; *tri-vidhāne*-in three ways; *kaila*-executed.



TRANSLATION



The last twelve years of Śrī Caitanya Mahāprabhu were passed in this transcendental craziness. Thus He executed His last pastimes in three ways.





TEXT 89





sannyāsa kari' cabbiśa vatsara kailā ye ye karma



ananta, apāra--tāra ke jānibe marma



SYNONYMS



*sannyāsa kari'*-after accepting the renounced order; *cabbiśa vatsara*-twenty-four years; *kailā*-did; *ye ye*-whatever; *karma*-activities; *ananta*-unlimited; *apāra*-insurmountable; *tāra*-of that; *ke*-who; *jānibe*-will know; *marma*-the purport.



TRANSLATION



For the twenty-four years after Śrī Caitanya Mahāprabhu accepted the renounced order, whatever pastimes He executed were unlimited and unfathomable. Who can understand the purport of such pastimes ?





TEXT 90





uddeśa karite kari dig-daraśana



mukhya mukhya līlāra kari sūtra gaṇana



SYNONYMS



*uddeśa*-indication; *karite*-to make; *kari*-I do; *dig-daraśana*-a general survey; *mukhya mukhya*-the chief; *līlāra*-of the pastimes; *kari*-I do; *sūtra*-synopsis; *gaṇana*-enumeration.



TRANSLATION



Just to indicate those pastimes, I am presenting a general survey of the chief pastimes in the form of a synopsis.





TEXT 91





prathama sūtra prabhura sannyāsa-karaṇa



sannyāsa kari' calilā prabhu śrī-vṛndāvana



SYNONYMS



*prathama*-first; *sūtra*-synopsis; *prabhura*-of the Lord; *sannyāsa*-karaṇa-accepting the sannyāsa order; *sannyāsa kari'*-after accepting the renounced order; *calilā*-went; *prabhu*-the Lord; *śrī*-vṛndāvana-toward Vṛndāvana.



TRANSLATION



This is the first synopsis: After accepting the sannyāsa order, Caitanya Mahāprabhu proceeded toward Vṛndāvana.



PURPORT



Clearly these statements are a real account of Śrī Caitanya Mahāprabhu's acceptance of the renounced order of life. His acceptance of this renounced order is not at all comparable to the acceptance of sannyāsa by Māyāvādīs. After accepting sannyāsa, Caitanya Mahāprabhu wanted to reach Vṛndāvana. He was unlike the Māyāvādī sannyāsīs, who desire to merge into the existence of the Absolute. For a Vaiṣṇava, acceptance of sannyāsa means getting relief from all material activities and completely devoting oneself to the transcendental loving service of the Lord. This is confirmed by Śrīla Rūpa Gosvāmī (*Bhakti-rasāmṛta-sindhu* 1.2.255): anāsaktasya viṣayān yathārham upayuñjataḥ nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. For a Vaiṣṇava, the renounced order means completely giving up attachment for material things and engaging nonstop in the transcendental loving service of the Lord. The Māyāvādī sannyāsīs, however, do not know how to engage everything in the service of the Lord. Because they have no devotional training, they think material objects to be untouchable. Brahma satyaṁ jagan mithyā The Māyāvādīs think that the world is false, but the Vaiṣṇava sannyāsīs do not think like this. Vaiṣṇavas say, "Why should the world be false? It is reality, and it is meant for the service of the Supreme Personality of Godhead." For a Vaiṣṇava sannyāsī, renunciation means not accepting anything for personal sense enjoyment. Devotional service means engaging everything for the satisfaction of the Supreme Personality of Godhead.





TEXT 92





premete vihvala bāhya nāhika smaraṇa



rāḍha-deśe tina dina karilā bhramaṇa



SYNONYMS



*premete*-in ecstatic love of Kṛṣṇa; *vihvala*-overwhelmed; *bāhya*-external; *nāhika*-there is not; *smaraṇa*-remembrance; *rāḍha-deśe*-in the Rāḍha countries; *tina dina*-three days; *karilā*-did; *bhramaṇa*-traveling.



TRANSLATION



When proceeding toward Vṛndāvana, Śrī Caitanya Mahāprabhu was overwhelmed with ecstatic love for Kṛṣṇa, and He lost all remembrance of the external world. In this way He traveled continuously for three days in Rāḍha-deśa, the country where the Ganges River does not flow.





TEXT 93





nityānanda prabhu mahāprabhu bhulāiyā



gaṅgā-tīre lañā āilā 'yamunā' baliyā



SYNONYMS



*nityānanda prabhu*-Lord Nityānanda Prabhu; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhulāiyā*-bewildering; *gaṅgā*-tīre-on the bank of the Ganges; *lañā*-taking; *āilā*-brought; *yamunā*-the river Yamunā; *baliyā*-informing.



TRANSLATION



First of all, Lord Nityānanda bewildered Śrī Caitanya Mahāprabhu by bringing Him along the banks of the Ganges, saying that it was the river Yamunā.





TEXT 94





śāntipure ācāryera gṛhe āgamana



prathama bhikṣā kaila tāhāṅ, rātre saṅkīrtana



SYNONYMS



*śāntipure*-in the city of Śāntipura; *ācāryera*-of Advaita Ācārya; *gṛhe*-to the home; *āgamana*-coming; *prathama*-first; *bhikṣā*-accepting alms; *kaila*-did; *tāhāṅ*-there; *rātre*-at night; *saṅkīrtana*-performance of congregational chanting.



TRANSLATION



After three days, Lord Caitanya Mahāprabhu came to the house of Advaita Ācārya at Śāntipura and accepted alms there. This was His first acceptance of alms. At night He performed congregational chanting there.



PURPORT



It appears that in His transcendental ecstasy, Śrī Caitanya Mahāprabhu forgot to eat for three continuous days. He was then misled by Nityānanda Prabhu, who said that the river Ganges was the Yamunā. Because the Lord was in the ecstasy of going to Vṛndāvana, He was engladdened to see the Yamunā, although in actuality the river was the Ganges. In this way the Lord was brought to the house of Advaita Prabhu at Śāntipura after three days, and He accepted food there. As long as the Lord remained there, He saw His mother, Śacīdevī, and every night executed congregational chanting with all the devotees.





TEXT 95





mātā bhakta-gaṇera tāhāṅ karila milana



sarva samādhāna kari' kaila nīlādri-gamana



SYNONYMS



*mātā*-the mother; *bhakta-gaṇera*-of the devotees; *tāhāṅ*-in that place; *karila*-did; *milana*-meeting; *sarva*-all; *samādhāna*-adjustments; *kari'*-executing; *kaila*-did; *nīlādri*-gamana-going to Jagannātha Purī.



TRANSLATION



At the house of Advaita Prabhu, He met His mother as well as all the devotees from Māyāpura. He adjusted everything and then went to Jagannātha Purī.



PURPORT



Śrī Caitanya Mahāprabhu knew very well that His acceptance of sannyāsa was a thunderbolt for His mother. He therefore called for His mother and the devotees from Māyāpura, and by the arrangement of Śrī Advaita Ācārya, He met them for the last time after His acceptance of sannyāsa. His mother was overwhelmed with grief when she saw that He was clean-shaven. There was no longer any beautiful hair on His head. Mother Śacī was pacified by all the devotees, and Lord Caitanya Mahāprabhu asked her to cook for Him because He was very hungry, not having taken anything for three days. His mother immediately agreed, and forgetting everything else, she cooked for Śrī Caitanya Mahāprabhu during all the days she was at the house of Śrī Advaita Prabhu. Then, after a few days, Śrī Caitanya Mahāprabhu requested His mother's permission to go to Jagannātha Purī. At His mother's request, He made Jagannātha Purī His headquarters after His acceptance of sannyāsa. Thus everything was adjusted, and with His mother's permission Śrī Caitanya Mahāprabhu proceeded toward Jagannātha Purī.





TEXT 96





pathe nānā līlā-rasa, deva-daraśana



mādhava-purīra kathā, gopāla-sthāpana



SYNONYMS



*pathe*-on the way; *nānā*-various; *līlā*-rasa-transcendental pastimes; *deva*-daraśana-visiting the temples; *mādhava-purīra*-of Mādhavendra Purī; *kathā*-incidents; *gopāla*-of Gopāla; *sthāpana*-the installation.



TRANSLATION



On the way toward Jagannātha Purī, Caitanya Mahāprabhu performed many other pastimes. He visited various temples and heard the story about Mādhavendra Purī and the installation of Gopāla.



PURPORT



This Mādhava Purī is Mādhavendra Purī. Another Mādhava Purī is Mādhavācārya, who was the spiritual master of a devotee in the line of Gadādhara Paṇḍita and who wrote a book known as Śrī Maṅgala-bhāṣya. Mādhavācārya, however, is different from Mādhavendra Purī, who is mentioned in this verse.





TEXT 97





kṣīra-curi-kathā, sākṣi-gopāla-vivaraṇa



nityānanda kaila prabhura daṇḍa-bhañjana



SYNONYMS



*kṣīra-curi-kathā*-the narration of the stealing of the condensed milk; *sākṣi-gopāla-vivaraṇa*-the description of witness Gopāla; *nityānanda*-Nityānanda Prabhu; *kaila*-did; *prabhura*-of the Lord; *daṇḍa*-bhañjana-breaking the sannyāsa rod.



TRANSLATION



From Nityānanda Prabhu, Lord Caitanya Mahāprabhu heard the story of Kṣīra-curī Gopinātha and of the witness Gopāla. Then Nityānanda Prabhu broke the sannyāsa rod belonging to Lord Caitanya Mahāprabhu.



PURPORT



This Kṣīra-curī Gopinātha is situated about five miles away from the Bāleśvara station on the Northeastern Railway, formerly known as the Bengal Māyāpura Railway. This station is situated a few miles away from the famous Kargapura junction station. Sometimes the charge of the temple was given to Śyāmasundara Adhikārī from Gopīvallabhapura, which lies on the border of the district of Medinīpura. Śyāmasundara Adhikārī was a descendant of Rasikānanda Murāri, the chief disciple of Śyāmānanda Gosvāmī.





A few miles before the Jagannātha Purī station is a small station called Sākṣi-gopāla. Near this station is a village named Satyavādī, where the temple of Sākṣi-gopāla is situated.





TEXT 98





kruddha hañā ekā gelā jagannātha dekhite



dekhiyā mūrcchita hañā paḍilā bhūmite



SYNONYMS



*kruddha*-angry; *hañā*-becoming; *ekā*-alone; *gelā*-went; *jagannātha*-Lord Jagannātha; *dekhite*-to see; *dekhiyā*-after seeing Jagannātha; *mūrcchita*-senseless; *hañā*-becoming; *paḍilā*-fell down; *bhūmite*-on the ground.



TRANSLATION



After His sannyāsa rod was broken by Nityānanda Prabhu, Caitanya Mahāprabhu apparently became very angry and left His company to travel alone to the Jagannātha temple. When Caitanya Mahāprabhu entered the Jagannātha temple and saw Lord Jagannātha, He immediately lost His senses and fell down on the ground.





TEXT 99





sārvabhauma lañā gelā āpana-bhavana



tṛtīya prahare prabhura ha-ila cetana



SYNONYMS



*sarvabhauma*-Sārvabhauma Bhaṭṭācārya; *lañā*-taking; *gelā*-went; *āpana-bhavana*-to his own house; *tṛtīya prahare*-in the afternoon; *prabhura*-of Lord Caitanya Mahāprabhu; *ha*-ila-there was; *cetana*-consciousness.



TRANSLATION



After Lord Caitanya Mahāprabhu saw Lord Jagannātha in the temple and fell down unconscious, Sārvabhauma Bhaṭṭācārya took Him to his home. The Lord remained unconscious until the afternoon, when He finally regained His consciousness.





TEXT 100





nityānanda, jagadānanda, dāmodara, mukunda



pāche āsi' mili' sabe pāila ānanda



SYNONYMS



*nityānanda*-of the name Nityānanda; *jagadānanda*-of the name Jagadānanda; *dāmodara*-of the name Dāmodara; *mukunda*-of the name Mukunda; *pāche āsi'*-coming; *mili'*-meeting; *sabe*-all; *pāila*-got; *ānanda*-pleasure



TRANSLATION



The Lord had left Nityānanda's company and had gone alone to the Jagannātha temple, but later Nityānanda, Jagadānanda, Dāmodara and Mukunda came to see Him, and after seeing Him they were very pleased.





TEXT 101





tabe sārvabhaume prabhu prasāda karila



āpana-īśvara-mūrti tāṅre dekhāila



SYNONYMS



*tabe*-at that time; *sārvabhaume*-unto Sārvabhauma Bhaṭṭācārya; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *prasāda karila*-bestowed mercy; *āpana*-His own; *īśvara*-mūrti-original form as the Lord; *tāṅre*-unto him; *dekhāila*-showed.



TRANSLATION



After this incident, Lord Caitanya Mahāprabhu bestowed His mercy upon Sārvabhauma Bhaṭṭācārya by showing him His original form as the Lord.





TEXT 102





tabe ta' karilā prabhu dakṣiṇa gamana



kūrma-kṣetre kaila vāsudeva vimocana



SYNONYMS



*tabe ta'*-thereafter; *karilā*-did; *prabhu*-Lord Caitanya Mahāprabhu; *dakṣiṇa*-to southern India; *gamana*-traveling; *kūrma*-kṣetre-at the pilgrimage site known as Kūrma-kṣetra; *kaila*-did; *vāsudeva*-of the name Vāsudeva; *vimocana*-deliverance.



TRANSLATION



After bestowing mercy upon Sārvabhauma Bhaṭṭācārya, the Lord started for southern India. When He came to Kūrma-kṣetra, He delivered a person named Vāsudeva.





TEXT 103





jiyaḍa-nṛsiṁhe kaila nṛsiṁha-stavana



pathe-pathe grāme-grāme nāma-pravartana



SYNONYMS



*jiyaḍa-nṛsiṁhe*-the place of pilgrimage known as Jiyaḍa-nṛsiṁha; *kaila*-did; *nṛsiṁha*-to Nṛsiṁha; *stavana*-praying; *pathe*-pathe-on the way; *grāme*-grāme-every village; *nāma*-pravartana-introduction of the holy name of the Lord.



TRANSLATION



After visiting Kūrma-kṣetra, the Lord visited the South Indian temple of Jiyaḍa-nṛsiṁha and offered His prayers to Lord Nṛsiṁhadeva. On His way, He introduced the chanting of the Hare Kṛṣṇa mahā-mantra in every village.





TEXT 104





godāvarī-tīra-vane vṛndāvana-bhrama



rāmānanda rāya saha tāhāñi milana



SYNONYMS



*godāvarī*-tīra-on the bank of the river Godāvarī; *vane*-in the forest; *vṛndāvana*-bhrama-mistook as Vṛndāvana; *rāmānanda rāya*-of the name Rāmānanda Rāya; *saha*-with; *tāhāñi*-there; *milana*-meeting.



TRANSLATION



Once the Lord mistook the forest on the bank of the river Godāvarī to be Vṛndāvana. In that place He happened to meet Rāmānanda Rāya.





TEXT 105





trimalla-tripadī-sthāna kaila daraśana



sarvatra karila kṛṣṇa-nāma pracāraṇa



SYNONYMS



*trimalla*-a place named Trimalla; *tripadī*-or Tirupati; *sthāna*-the pace; *kaila*-did; *daraśana*-visit; *sarvatra*-everywhere: karila-did; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *pracāraṇa*-preaching.



TRANSLATION



He visited the place known as Trimalla, or Tirupati, and there He extensively preached the chanting of the Lord's holy name.



PURPORT



This holy place is situated in the district of Tāñjor, South India. The temple of Tripadī is situated in the valley of Veṅkaṭācala (Veṅkaṭa Mountain) and contains a Deity of Lord Rāmacandra. On top of Veṅkaṭācala is the famous temple of Bālājī.





TEXT 106





tabe ta' pāṣaṇḍī-gaṇe karila dalana



ahovala-nṛsiṁhādi kaila daraśana



SYNONYMS



*tabe ta'*-thereafter; *pāṣaṇḍī*-gaṇe-unto the atheists; *karila*-did; *dalana*-subduing; *ahovala*-nṛsiṁha-ādi-Nṛsiṁhadeva, named Ahovala or at Ahovala; *kaila*-did; *daraśana*-visit.



TRANSLATION



After visiting the temple of Trimalla, or Tripadī, Śrī Caitanya Mahāprabhu had to subdue some atheists. He then visited the temple of Ahovala-nṛsiṁha.



PURPORT



This Ahovala temple is situated in Dākṣiṇātya, in the district of Karṇula, within the subdivision of Sārbela. Throughout the whole district this very famous temple is much appreciated by the people. There are eight other temples also, and all of them together are called the Nava-nṛsiṁha temples. There is much wonderful architecture and artistic engraving work in these temples. However, as stated in the local gazette, the Karṇula Manual, the work is not complete.





TEXT 107





śrī-raṅga-kṣetra āilā kāverīra tīra



śrī-raṅga dekhiyā preme ha-ilā asthira



SYNONYMS



*śrī-raṅga-kṣetra*-to the place where the temple of Raṅganātha is situated; *āilā*-came; *kāverīra*-of the river Kāverī; *tīra*-the bank; *śrī*-raṅga dekhiyā-after seeing this temple; *preme*-in love of Godhead; *ha*-ilā-became; *asthira*-agitated.



TRANSLATION



When Śrī Caitanya Mahāprabhu came to the land of Śrī Raṅga-kṣetra, on the bank of the Kāverī, He visited the temple of Śrī Raṅganātha and was there overwhelmed in the ecstasy of love of Godhead.





TEXT 108





trimalla bhaṭṭera ghare kaila prabhu vāsa



tāhāñi rahilā prabhu varṣā cāri māsa



SYNONYMS



*trimalla bhaṭṭera*-of Trimalla Bhaṭṭa; *ghare*-at the house; *kaila*-did; *prabhu*-the Lord; *vāsa*-residence; *tāhāñi*-there; *rahilā*-lived; *prabhu*-the Lord; *varṣā*-the rainy season; *cāri*-four; *māsa*-months.



TRANSLATION



Śrī Caitanya Mahāprabhu lived at the house of Trimalla Bhaṭṭa for the four months of the rainy season.





TEXT 109





śrī-vaiṣṇava trimalla-bhaṭṭa--parama paṇḍita



gosāñira pāṇḍitya-preme ha-ilā vismita



SYNONYMS



*śrī*-vaiṣṇava trimalla-bhaṭṭa-Trimalla Bhaṭṭa was a Śrī Vaiṣṇava; *parama*-highly; *paṇḍita*-learned scholar; *gosāñira*-of Lord Caitanya Mahāprabhu; *pāṇḍitya*-scholarship; *preme*-as well as in the love of Godhead; *ha*-ilā-was; *vismita*-astonished.



TRANSLATION



Śrī Trimalla Bhaṭṭa was both a member of the Śrī Vaiṣṇava community and a learned scholar; therefore when he saw Caitanya Mahāprabhu, who was both a great scholar and a great devotee of the Lord, he was very much astonished.





TEXT 110





cāturmāsya tāṅhā prabhu śrī-vaiṣṇavera sane



goṅāila nṛtya-gīta-kṛṣṇa-saṅkīrtane



SYNONYMS



*cāturmāsya*-observance of the four months ot the rainy season; *tāṅhā*-there; *prabhu*-the Lord; *śrī*-vaiṣṇavera sane-with the Śrī Vaiṣṇavas; *goṅāila*-passed; *nṛtya*-dancing; *gīta*-singing; *kṛṣṇa-saṅkīrtane*-in chanting the holy name of Lord Kṛṣṇa.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu passed the Cāturmāsya months with the Śrī Vaiṣṇavas, dancing and singing, and also chanting the holy name of the Lord.





TEXT 111





cāturmāsya-ante punaḥ dakṣiṇa gamana



paramānanda-purī saha tāhāñi milana



SYNONYMS



*cāturmāsya*-ante-at the end of Cāturmāsya; *punaḥ*-again; *dakṣiṇa gamana*-traveling in South India; *paramānanda-purī*-of the name Paramānanda Purī; *saha*-with; *tāhāñi*-there; *milana*-meeting.



TRANSLATION



After the end of Cāturmāsya, Lord Caitanya Mahāprabhu continued traveling throughout South India. At that time He met Paramānanda Purī.





TEXT 112





tabe bhaṭṭathāri haite kṛṣṇa-dāsera uddhāra



rāma-japī vipra-mukhe kṛṣṇa-nāma pracāra



SYNONYMS



*tabe*-after this; *bhaṭṭa-thāri*-a Bhaṭṭathāri; *haite*-from; *kṛṣṇa-dāsera*-of Kṛṣṇadāsa; *uddhāra*-the deliverance; *rāma*-japī-chanters of the name of Lord Rāma; *vipra*-mukhe-unto brāhmaṇas; *kṛṣṇa-nāma*-the name of Lord Kṛṣṇa; *pracāra*-preaching.



TRANSLATION



After this, Kṛṣṇadāsa, the servant of Lord Caitanya Mahāprabhu, was delivered from the clutches of a Bhaṭṭathāri. Caitanya Mahāprabhu then preached that Lord Kṛṣṇa's name should also be chanted by brāhmaṇas who were accustomed to chanting Lord Rāma's name.



PURPORT



In the Mālābāra district, a section of the brāhmaṇas are known as Nambudari brāhmaṇas, and the Bhaṭṭathāris are their priests. Bhaṭṭathāris know many tantric black arts, such as the art of killing a person, of bringing him under submission, and of destroying or devastating him. They are very expert in these black arts, and one such Bhaṭṭathāri bewildered the personal servant of Śrī Caitanya Mahāprabhu while the servant accompanied the Lord in His travels through South India. Somehow or other Śrī Caitanya Mahāprabhu delivered this Kṛṣṇadāsa from the clutches of the Bhaṭṭathāri. Śrī Caitanya Mahāprabhu is well known as Patita-pāvana, the savior of all fallen souls, and He proved this in His behavior toward His personal servant, Kṛṣṇadāsa, whom He saved. Sometimes the word Bhaṭṭathāri is misspelled in Bengal as Bhaṭṭamāri.





TEXT 113





śrī-raṅga-purī saha tāhāñi milana



rāma-dāsa viprera kaila duḥkha-vimocana



SYNONYMS



*śrī-raṅga-purī*-of the name Śrī Raṅga-purī; *saha*-with; *tāhāñi*-there; *milana*-meeting; *rāma-dāsa*-of the name Rāmadāsa; *viprera*-of the brāhmaṇa; *kaila*-did; *duḥkha*-vimocana-deliverance from all sufferings.



TRANSLATION



Śrī Caitanya Mahāprabhu then met Śrī Raṅgapurī and mitigated all the sufferings of a brāhmaṇa named Rāmadāsa.





TEXT 114





tattva-vādī saha kaila tattvera vicāra



āpanāke hīna-buddhi haila tāṅ-sabāra



SYNONYMS



*tattva-vādī*-a section of the Madhvācārya-sampradāya; *saha*-with; *kaila*-did; *tattvera*-of the Absolute Truth; *vicāra*-discussion; *āpanāke*-themselves; *hīna*-buddhi-consideration as inferior in quality; *haila*-was; *tāṅ-sabāra*-of all the opposing parties.



TRANSLATION



Caitanya Mahāprabhu also had a discussion with the Tattvavādī community, and the Tattvavādīs felt themselves to be inferior Vaiṣṇavas.



PURPORT



The Tattvavādī sect belongs to Madhvācārya's Vaiṣṇava community, but its behavior differs from the strict Madhvācārya Vaiṣṇava principles. There is one monastery named Uttararāḍhī, and its commander is named Raghuvarya Tīrtha Madhvācārya.





TEXT 115





ananta, puruṣottama, śrī-janārdana



padmanābha, vāsudeva kaila daraśana



SYNONYMS



*ananta*-Anantadeva; *puruṣottama*-of the name Puruṣottama; *śrī-janārdana*-of the name Śrī Janārdana; *padma-nābha*-of the name Padmanābha; *vāsudeva*-of the name Vāsudeva; *kaila*-did; *daraśana*-visit.



TRANSLATION



Śrī Caitanya Mahāprabhu then visited the Viṣṇu temples of Anantadeva, Puruṣottama, Śrī Janārdana, Padmanābha and Vāsudeva.



PURPORT



A temple of Ananta Padmanābha Viṣṇu is situated in the Trivandrum district. This temple is very famous in those quarters. Another Viṣṇu temple, named Śrī Janārdana, is situated about twenty-six miles north of the Trivandrum district, near the railway station called Varkālā.





TEXT 116





tabe prabhu kaila sapta-tāla vimocana



setubandhe snāna, rāmeśvara daraśana



SYNONYMS



*tabe*-thereafter; *prabhu*-the Lord; *kaila*-did; *sapta*-tāla-vimocana-deliverance of the Sapta-tāla trees; *setubandhe*-at Cape Comorin; *snāna*-bathing; *rāmeśvara*-temple of Rāmeśvara; *daraśana*-visit.



TRANSLATION



After that, Lord Caitanya Mahāprabhu delivered the celebrated Sapta-tāla trees, took His bath at Setubandha Rāmeśvara and visited the temple of Lord Śiva known as Rāmeśvara.



PURPORT



It is said that the Sapta-tāla trees arevery old, massive palm trees. There was once a fight between Vāliand his brother Sugrīva, and Lord Rāmacandra took the side of Sugrīva and killed Vāli, keeping Himself behind one of these celebrated trees. When Lord Caitanya Mahāprabhu toured south India, He embraced these trees, which were delivered and directly promoted to Vaikuṇṭha.





TEXT 117





tāhāñi karila kūrma-purāṇa śravaṇa



māyā-sītā nileka rāvaṇa, tāhāte likhana



SYNONYMS



*tāhāñi*-there; *karila*-did; *kūrma-purāṇa*-of the Kūrma Purāṇa; *śravaṇa*-hearing; *māyā-sītā*-a false Sītā; *nileka*-kidnapped; *rāvaṇa*-by Rāvaṇa; *tāhāte*-in that book; *likhana*-it is stated.



TRANSLATION



At Rāmeśvara, Śrī Caitanya Mahāprabhu had a chance to read the Kūrma Purāṇa, in which He discovered that the form of Sītā kidnapped by Rāvaṇa was not that of the real Sītā but a mere shadow representation.



PURPORT



The Kūrma Purāṇa states that this shadowy Sītā was placed into a fire as a test of chastity. It was Māyā-sītā who entered the fire and the real Sītā who came out of the fire.





TEXT 118





śuniyā prabhura ānandita haila mana



rāma-dāsa viprera kathā ha-ila smaraṇa



SYNONYMS



*śuniyā*-hearing this; *prabhura*-of Lord Caitanya Mahāprabhu; *ānandita*-very happy; *haila*-became; *mana*-the mind; *rāma-dāsa*-of the name Rāmadāsa; *viprera*-with the brāhmaṇa; *kathā*-of the conversation; *ha*-ila-was; *smaraṇa*-remembrance.



TRANSLATION



Śrī Caitanya Mahāprabhu was very glad to read about the false Sītā, and He remembered His meeting with Rāmadāsa Vipra, who was very sorry that mother Sītā had been kidnapped by Rāvaṇa.





TEXT 119





sei purātana patra āgraha kari' nila



rāmadāse dekhāiyā duḥkha khaṇḍāila



SYNONYMS



*sei*-that; *purātana*-old; *patra*-page; *āgraha*-with great enthusiasm; *kari'*-doing; *nila*-took; *rāma-dāse*-to the brāhmaṇa Rāmadāsa; *dekhāiyā*-showing; *duḥkha*-unhappiness; *khaṇḍāila*-mitigated.



TRANSLATION



Indeed, Lord Caitanya Mahāprabhu eagerly tore this page from the Kūrma Purāṇa, although the book was very old, and He later showed it to Rāmadāsa Vipra, whose unhappiness was mitigated.





TEXT 120





brahma-saṁhitā, karṇāmṛta, dui puṅthi pāñā



dui pustaka lañā āilā uttama jāniñā



SYNONYMS



*brahma-saṁhitā*-the book named Brahma-saṁhitā; *karṇāmṛta*-the book named Kṛṣṇa-karṇāmṛta; *dui*-two; *puṅthi*-scriptures; *pāñā*-obtaining; *dui*-two; *pustaka*-books; *lañā*-carrying; *āilā*-came back; *uttama*-very good; *jāniñā*-knowing.



TRANSLATION



Śrī Caitanya Mahāprabhu also found two other books-namely, Brahma-saṁhitā and Kṛṣṇa-karṇāmṛta. Knowing these books to be excellent, He took them to present to His devotees.



PURPORT



In the olden days there were no presses, and all the important scriptures were handwritten and kept in large temples. Caitanya Mahāprabhu found Brahma-saṁhitā and Kṛṣṇa-karṇāmṛta in handwritten texts, and knowing them to be very authoritative, He took them with Him to present to His devotees. Of course, He obtained the permission of the temple commander. Now both Brahma-saṁhitā and Kṛṣṇa-karṇāmṛta are available in print with commentaries by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura.





TEXT 121





punarapi nīlācale gamana karila



bhakta-gaṇe meliyā snāna-yātrā dekhila



SYNONYMS



*punarapi*-again; *nīlācale*-to Jagannātha Purī; *gamana*-going back; *karila*-did; *bhakta-gaṇe*-all the devotees; *meliyā*-meeting; *snāna-yātrā*-the bathing ceremony of Lord Jagannātha; *dekhila*-saw.



TRANSLATION



After collecting these books, Śrī Caitanya Mahāprabhu returned to Jagannātha Purī. At that time, the bathing ceremony of Jagannātha was taking place, and He saw it.





TEXT 122





anavasare jagannāthera nā pāñā daraśana



virahe ālālanātha karilā gamana



SYNONYMS



*anavasare*-during the absence; *jagannāthera*-of Lord Jagannātha; *nā*-not; *pāñā*-getting; *daraśana*-visit; *virahe*-in separation; *ālālanātha*-of the place named Ālālanātha; *karilā*-did; *gamana*-going.



TRANSLATION



When Jagannātha was absent from the temple, Caitanya Mahāprabhu, who could not see Him, felt separation and left Jagannātha Purī to go to a place known as Ālālanātha.



PURPORT



Ālālanātha is also known as Brahmagiri. This place is about fourteen miles from Jagannātha Purī and is also on the beach. There is a temple of Jagannātha there. At the present moment a police station and post office are situated there because so many people come to see the temple.





The word anavasara is used when Śrī Jagannāthajī cannot be seen in the temple. After the bathing ceremony (snāna-yātrā), Lord Jagannātha apparently becomes sick. He is therefore removed to His private apartment, where no one can see Him. Actually, during this period renovations are made on the body of the Jagannātha Deity. This is called nava-yauvana. During the Ratha-yātrā ceremony, Lord Jagannātha once again comes before the public. Thus for fifteen days after the bathing ceremony, Lord Jagannātha is not visible to any visitors.





TEXT 123





bhakta-sane dina kata tāhāñi rahilā



gauḍera bhakta āise, samācāra pāilā



SYNONYMS



*bhakta*-sane-with the devotees; *dina kata*-some days; *tāhāñi*-there at Ālālanātha; *rahilā*-remained; *gauḍera*-of Bengal; *bhakta*-devotees; *āise*-come; *samācāra*-news; *pāilā*-He got.



TRANSLATION



Śrī Caitanya Mahāprabhu remained for some days at Ālālanātha. In the meantime, Caitanya Mahāprabhu received news that all the devotees from Bengal were coming to Jagannātha Purī.





TEXT 124





nityānanda-sārvabhauma āgraha kariñā



nīlācale āilā mahāprabhuke la-iñā



SYNONYMS



*nityānanda*-Lord Nityānanda Prabhu; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *āgraha kariñā*-showing great eagerness; *nīlācale*-to Jagannātha Purī; *āilā*-returned; *mahāprabhuke*-Śrī Caitanya Mahāprabhu; *la*-iñā-taking.



TRANSLATION



When the devotees from Bengal arrived at Jagannātha Purī, both Nityānanda Prabhu and Sārvabhauma Bhaṭṭācārya greatly endeavored to take Śrī Caitanya Mahāprabhu back to Jagannātha Purī.





TEXT 125





virahe vihvala prabhu nā jāne rātri-dine



hena-kāle āilā gauḍera bhakta-gaṇe



SYNONYMS



*virahe*-in separation; *vihvala*-overwhelmed; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *nā*-not; *jāne*-knows; *rātri*-dine-day and night; *hena*-kāle-at this time; *āilā*-arrived; *gauḍera*-of Bengal; *bhakta-gaṇe*-all the devotees.



TRANSLATION



When Lord Caitanya Mahāprabhu finally left Ālālanātha to return to Jagannātha Purī, He was overwhelmed both day and night due to separation from Jagannātha. His lamentation knew no bounds. During this time, all the devotees from different parts of Bengal, and especially from Navadvīpa, arrived in Jagannātha Purī.





TEXT 126





sabe mili' yukti kari' kīrtana ārambhila



kīrtana-āveśe prabhura mana sthira haila



SYNONYMS



*sabe mili'*-meeting all together; *yukti kari'*-after due consideration; *kīrtana*-congregational chanting of the holy name; *ārambhila*-began; *kīrtana-āveśe*-in the ecstasy of kīrtana; *prabhura*-of Lord Caitanya Mahāprabhu; *mana*-the mind; *sthira*-pacified; *haila*-became.



TRANSLATION



After due consideration, all the devotees began chanting the holy name congregationally. Lord Caitanya's mind was thus pacified by the ecstasy of the chanting.



PURPORT



Being absolute, Lord Jagannātha is identical in person, form, picture, kīrtana and all other circumstances. Therefore when Caitanya Mahāprabhu heard the chanting of the holy name of the Lord, He was pacified. Previously, He had been feeling very morose due to separation from Jagannātha. The conclusion is that whenever a kīrtana of pure devotees takes place, the Lord is immediately present. By chanting the holy names of the Lord, we associate with the Lord personally.





TEXT 127





pūrve yabe prabhu rāmānandere mililā



nīlācale āsibāre tāṅre ājñā dilā



SYNONYMS



*pūrve*-before this; *yabe*-while; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *rāmānandere*-Śrī Rāmānanda Rāya; *mililā*-met; *nīlācale*-to Jagannātha Purī; *āsibāre*-to come; *tāṅre*-him; *ājñā dilā*-ordered.



TRANSLATION



Previously, when Śrī Caitanya Mahāprabhu had been touring South India, He had met Rāmānanda Rāya on the banks of the Godāvarī. At that time it had been decided that Rāmānanda Rāya would resign from his post as governor and return to Jagannātha Purī to live with Śrī Caitanya Mahāprabhu.





TEXT 128





rāja-ājñā lañā teṅho āilā kata dine



rātri-dine kṛṣṇa-kathā rāmānanda-sane



SYNONYMS



*rāja-ājñā*-the permission of the King, Pratāparudra; *lañā*-getting; *teṅho*-Rāmānanda Rāya; *āilā*-returned; *kata dine*-in some days; *rātri*-dine-day and night; *kṛṣṇa*-kathā-talks of Lord Kṛṣṇa and His pastimes; *rāmānanda-sane*-in the company of Rāmānanda Rāya.



TRANSLATION



Upon the order of Śrī Caitanya Mahāprabhu, Śrī Rāmānanda Rāya took leave of the King and returned to Jagannātha Purī. After he arrived, Śrī Caitanya Mahāprabhu very much enjoyed talking with him both day and night about Lord Kṛṣṇa and His pastimes.





TEXT 129





kāśī-miśre kṛpā, pradyumna miśrādi-milana



paramānanda-purī-govinda-kāśīśvarāgamana



SYNONYMS



*kāśī*-miśre kṛpā-His mercy to Kāśī Miśra; *pradyumna miśra-ādi*-milana-meeting with Pradyumna Miśra and others; *paramānanda-purī*-of the name Paramānanda Purī; *govinda*-of the name Govinda; *kāśīśvara*-of the name Kāśīśvara; *āgamana*-coming.



TRANSLATION



After Rāmānanda Rāya's arrival, Śrī Caitanya Mahāprabhu bestowed His mercy upon Kāśī Miśra and met Pradyumna Miśra and others. At that time three personalities-Paramānanda Purī, Govinda and Kāśīśvara-came to see Lord Caitanya at Jagannātha Purī.





TEXT 130





dāmodara-svarūpa-milane parama ānanda



śikhi-māhiti-milana, rāya bhavānanda



SYNONYMS



*dāmodara*-svarūpa-Svarūpa Dāmodara; *milane*-in meeting; *parama*-great; *ānanda*-pleasure; *śikhi-māhiti*-of the name Śikhi Māhiti; *milana*-meeting; *rāya bhavānanda*-Bhavānanda, the father of Rāmānanda Rāya.



TRANSLATION



Eventually there was a meeting with Svarūpa Dāmodara Gosvāmī, and the Lord became very greatly pleased. Then there was a meeting with Śikhi Māhiti and with Bhavānanda Rāya, the father of Rāmānanda Rāya.





TEXT 131





gauḍa ha-ite sarva vaiṣṇavera āgamana



kulīna-grāma-vāsi-saṅge prathama milana



SYNONYMS



*gauḍa ha*-ite-from Bengal; *sarva*-all; *vaiṣṇavera*-of the Vaiṣṇavas; *āgamana*-appearance; *kulīna-grāma-vāsi*-the residents of Kulīna-grāma; *saṅge*-with them; *prathama*-first; *milana*-meeting.



TRANSLATION



All the devotees from Bengal gradually began arriving at Jagannātha Purī. At this time, the residents of Kulīna-grāma also came to see Śrī Caitanya Mahāprabhu for the first time.





TEXT 132





narahari dāsa ādi yata khaṇḍa-vāsī



śivānanda-sena-saṅge mililā sabe āsi'



SYNONYMS



*narahari dāsa*-of the name Narahari dāsa; *ādi*-heading the list; *yata*-all; *khaṇḍa*-vāsī-devotees of the place known as Khaṇḍa; *śivānanda-sena*-of the name Śivānanda Sena; *saṅge*-with; *mililā*-He met; *sabe*-all; *āsi'*-coming there.



TRANSLATION



Eventually Narahari dāsa and other inhabitants of Khaṇḍa, along with Śivānanda Sena, all arrived, and Śrī Caitanya Mahāprabhu met them.





TEXT 133





snāna-yātrā dekhi' prabhu saṅge bhakta-gaṇa



sabā lañā kailā prabhu guṇḍicā mārjana



SYNONYMS



*snāna-yātrā*-the bathing ceremony; *dekhi'*-seeing; *prabhu*-Lord Caitanya Mahāprabhu; *saṅge*-with Him; *bhakta-gaṇa*-the devotees; *sabā*-all; *lañā*-taking; *kailā*-did; *prabhu*-Lord Caitanya Mahāprabhu; *guṇḍicā mārjana*-washing and cleaning the Guṇḍicā temple.



TRANSLATION



After seeing the bathing ceremony of Lord Jagannātha, Śrī Caitanya Mahāprabhu washed and cleaned Śrī Guṇḍicā temple with the assistance of many devotees.





TEXT 134





sabā-saṅge ratha-yātrā kaila daraśana



ratha-agre nṛtya kari' udyāne gamana



SYNONYMS



*sabā*-saṅge-with all of them; *ratha-yātrā*-the car festival; *kaila*-did; *daraśana*-seeing; *ratha-agre*-in front of the car; *nṛtya*-dancing; *kari'*-doing; *udyāne*-in the garden; *gamana*-going.



TRANSLATION



After this, Lord Caitanya Mahāprabhu and all the devotees saw the Ratha-yātrā, the car festival ceremony. Caitanya Mahāprabhu Himself danced in front of the car, and after dancing He entered a garden.





TEXT 135





pratāparudrere kṛpā kaila sei sthāne



gauḍīyā-bhakte ājñā dila vidāyera dine



SYNONYMS



*pratāparudrere*-unto King Pratāparudra; *kṛpā*-mercy; *kaila*-did; *sei sthāne*-in that garden; *gauḍīyā-bhakte*-to all the devotees of Bengal; *ājñā*-the order; *dila*-gave; *vidāyera*-of departure; *dine*-on the day.



TRANSLATION



In that garden, Lord Caitanya Mahāprabhu bestowed His mercy upon King Pratāparudra. Afterwards, when the Bengali devotees were about to return home, the Lord gave separate orders to almost every one of them.





TEXT 136





pratyabda āsibe ratha-yātrā-daraśane



ei chale cāhe bhakta-gaṇera milane



SYNONYMS



*prati*-abda-every year; *āsibe*-you should all come; *ratha-yātrā*-the car festival; *daraśane*-to see; *ei chale*-under this plea; *cāhe*-desires; *bhakta-gaṇera*-of all the devotees; *milane*-the meeting.



TRANSLATION



Śrī Caitanya Mahāprabhu desired to meet all the devotees of Bengal every year. Therefore He ordered them to come to see the Ratha-yātrā festival every year.





TEXT 137





sārvabhauma-ghare prabhura bhikṣā-paripāṭī



ṣāṭhīra mātā kahe, yāte rāṇḍī ha-uk ṣāṭhī



SYNONYMS



*sārvabhauma*-ghare-at the house of Sārvabhauma Bhaṭṭācārya; *prabhura*-of the Lord; *bhikṣā*-eating; *paripāṭī*-sumptuously; *ṣāṭhīra mātā*-the mother of Ṣāṭhī, who was the daughter of Sārvabhauma Bhaṭṭācārya; *kahe*-says; *yāte*-by which; *rāṇḍī*-widow; *ha*-uk-let her become; ṣāṭhī-Ṣāṭhī, the daughter.



TRANSLATION



Śrī Caitanya Mahāprabhu was invited to dine at the house of Sārvabhauma Bhaṭṭācārya. While He was eating sumptuously, the son-in-law of Sārvabhauma Bhaṭṭācārya [the husband of his daughter Ṣāṭhī] criticized Him. Because of this, Ṣāṭhī's mother cursed him by praying that Ṣāṭhī would become a widow. In other words, she cursed her son-in-law to die.





TEXT 138





varṣāntare advaitādi bhaktera āgamana



prabhure dekhite sabe karilā gamana



SYNONYMS



*varṣa*-antare-at the end of the year; *advaita-ādi*-headed by Advaita Ācārya; *bhaktera*-of all the devotees; *āgamana*-coming to Jagannātha Purī; *prabhure*-the Lord; *dekhite*-to see; *sabe*-all of them; *karilā*-did; *gamana*-going to Jagannātha Purī.



TRANSLATION



At the end of the year, all the devotees from Bengal, headed by Advaita Ācārya, again came to see the Lord. Indeed, there was a great rush of devotees to Jagannātha Purī.





TEXT 139





ānande sabāre niyā dena vāsa-sthāna



śivānanda sena kare sabāra pālana



SYNONYMS



*ānande*-in great pleasure; *sabāre*-all the devotees; *niyā*-taking; *dena*-gives; *vāsa*-sthāna-residential quarters; *śivānanda sena*-of the name Śivānanda Sena; *kare*-does; *sabāra*-of all; *pālana*-maintenance.



TRANSLATION



When all the devotees from Bengal arrived, Śrī Caitanya Mahāprabhu allotted them residential quarters, and Śivānanda Sena was put in charge of their maintenance.





TEXT 140





śivānandera saṅge āilā kukkura bhāgyavān



prabhura caraṇa dekhi' kaila antardhāna



SYNONYMS



*śivānandera saṅge*-with Śivānanda Sena; *āilā*-came; *kukkura*-a dog; *bhāgyavān*-fortunate; *prabhura*-of the Lord; *caraṇa*-the lotus feet; *dekhi'*-seeing; *kaila*-did; *antardhāna*-disappearing.



TRANSLATION



A dog accompanied Śivānanda Sena and the devotees, and that dog was so fortunate that after seeing the lotus feet of Lord Caitanya Mahāprabhu, it was liberated and went back home, back to Godheand.





TEXT 141





pathe sārvabhauma saha sabāra milana



sārvabhauma bhaṭṭācāryera kāśīte gamana



SYNONYMS



*pathe*-on the way; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *saha*-with; *sabāra*-of everyone; *milana*-meeting; *sārvabhauma bhaṭṭācāryera*-of the devotee named Sārvabhauma Bhaṭṭācārya; *kāśīte*-to Vārāṇasī; *gamana*-going.



TRANSLATION



Everyone met Sārvabhauma Bhaṭṭācārya on his way to Vārāṇasī.





TEXT 142





prabhure mililā sarva vaiṣṇava āsiyā



jala-krīḍā kaila prabhu sabāre la-iyā



SYNONYMS



*prabhure*-Lord Caitanya Mahāprabhu; *mililā*-met; *sarva*-all; *vaiṣṇava*-devotees; *āsiyā*-arriving at Jagannātha Purī; *jala*-krīḍā-sporting in the water; *kaila*-performed; *prabhu*-the Lord; *sabāre*-all the devotees; *la*-iyā-taking.



TRANSLATION



After arriving at Jagannātha Purī, all the Vaiṣṇavas met with Śrī Caitanya Mahāprabhu. Later, Śrī Caitanya Mahāprabhu sported in the water, taking all the devotees with Him.





TEXT 143





sabā lañā kaila guṇḍicā-gṛha-sammārjana



ratha-yātrā-daraśane prabhura nartana



SYNONYMS



*sabā lañā*-taking all of them; *kaila*-performed; *guṇḍicā*-gṛha-sammārjana-washing of the Guṇḍicā temple; *ratha-yātrā*-the car festival; *daraśane*-in seeing; *prabhura*-of the Lord; *nartana*-dancing.



TRANSLATION



First the Lord washed the temple of Guṇḍicā very thoroughly. Then everyone saw the Ratha-yātrā festival and the Lord's dancing before the car.





TEXT 144





upavane kaila prabhu vividha vilāsa



prabhura abhiṣeka kaila vipra kṛṣṇadāsa



SYNONYMS



*upavane*-in the garden by the road; *kaila*-performed; *prabhu*-Lord Caitanya Mahāprabhu; *vividha*-varieties of; *vilāsa*-pastimes; *prabhura*-of Lord Caitanya Mahāprabhu; *abhiṣeka*-bathing; *kaila*-did; *vipra*-the brāhmaṇa; *kṛṣṇadāsa*-of the name Kṛṣṇadāsa.



TRANSLATION



In the garden along the road from the Jagannātha temple to Guṇḍicā, Lord Caitanya Mahāprabhu performed various pastimes. A brāhmaṇa named Kṛṣṇadāsa performed the bathing ceremony of Lord Śrī Caitanya Mahāprabhu.





TEXT 145





guṇḍicāte nṛtya-ante kaila jala-keli



herā-pañcamīte dekhila lakṣmī-devīra kelī



SYNONYMS



*guṇḍicāte*-in the neighborhood of the Guṇḍicā temple; *nṛtya*-ante-after dancing; *kaila*-performed; *jala*-keli-sporting in the water; *herā*-pañcamīte-on the day of Herā-pañcamī; *dekhila*-saw; *lakṣmī-devīra*-of the goddess of fortune; *kelī*-activities.



TRANSLATION



After dancing in the Guṇḍicā temple, the Lord sported in the water with His devotees, and on Herā-pañcamī day they all saw the activities of the goddess of fortune, Lakṣmīdevī.





TEXT 146





kṛṣṇa-janma-yātrāte prabhu gopa-veśa hailā



dadhi-bhāra vahi' tabe laguḍa phirāilā



SYNONYMS



*kṛṣṇa*-janma-yātrāte-on the birthday ceremony of Lord Kṛṣṇa; *prabhu*-Lord Caitanya Mahāprabhu; *gopa*-veśa-dressed like a cowherd boy; *hailā*-was; *dadhi-bhāra*-a balance for pots of yogurt; *vahi'*-carrying; *tabe*-at that time; *laguḍa*-a rod; *phirāilā*-wheeled about.



TRANSLATION



On Janmāṣṭamī, Lord Kṛṣṇa's birthday, Śrī Caitanya Mahāprabhu dressed Himself as a cowherd boy. At that time He carried a balance with pots of yogurt and wheeled a rod about.





TEXT 147





gauḍera bhakta-gaṇe tabe karila vidāya



saṅgera bhakta lañā kare kīrtana sadāya



SYNONYMS



*gauḍera*-of Gauḍa-deśa (Bengal); *bhakta-gaṇe*-to the devotees; *tabe*-then; *karila*-gave; *vidāya*-farewell; *saṅgera*-of constant companionship; *bhakta*-devotees; *lañā*-taking; *kare*-performs; *kīrtana*-congregational chanting; *sadāya*-always.



TRANSLATION



After this, Śrī Caitanya Mahāprabhu bade farewell to all the devotees from Gauḍa-deśa [Bengal] and continued chanting with His intimate devotees who constantly remained with Him.





TEXT 148





vṛndāvana yāite kaila gauḍere gamana



pratāparudra kaila pathe vividha sevana



SYNONYMS



*vṛndāvana yāite*-to go to Vṛndāvana; *kaila*-did; *gauḍere*-to Bengal; *gamana*-going; *pratāparudra*-King Pratāparudra; *kaila*-performed; *pathe*-on the road; *vividha*-various; *sevana*-services.



TRANSLATION



To visit Vṛndāvana, the Lord went to Gauḍa-deśa [Bengal]. On the way, King Pratāparudra performed a variety of service to please the Lord.





TEXT 149





purī-gosāñi-saṅge vastra-pradāna-prasaṅga



rāmānanda rāya āilā bhadraka paryanta



SYNONYMS



*purī*-gosāñi-saṅge-with Purī Gosvāmī; *vastra*-pradāna-prasaṅga-incidents of exchanging cloth; *rāmānanda rāya*-of the name Rāmānanda Rāya; *āilā*-came; *bhadraka*-a place of the name Bhadraka; *paryanta*-as far as.



TRANSLATION



On the way to Vṛndāvana via Bengal, there was an incident wherein some cloth was exchanged with Purī Gosāñi. Śrī Rāmānada Rāya accompanied the Lord as far as the city of Bhadraka.





TEXT 150





āsi' vidyā-vācaspatira gṛhete rahilā



prabhure dekhite loka-saṅghaṭṭa ha-ilā



SYNONYMS



*āsi'*-coming to Bengal; *vidyā-vācaspatira*-of Vidyā-vācaspati; *gṛhete*-at the home; *rahilā*-remained; *prabhure*-unto Lord Caitanya Mahāprabhu; *dekhite*-to see; *loka*-saṅghaṭṭa-crowds of men; *ha*-ilā-there were.



TRANSLATION



When Śrī Caitanya Mahāprabhu reached Vidyānagara, Bengal, on the way to Vṛndāvana, He stopped at the house of Vidyā-vācaspati, who was the brother of Sārvabhauma Bhaṭṭācārya. When Lord Caitanya Mahāprabhu suddenly arrived at his house, great crowds of people gathered.





TEXT 151





pañca-dina dekhe loka nāhika viśrāma



loka-bhaye rātre prabhu āilā kuliyā-grāma



SYNONYMS



*pañca*-dina-continuously for five days; *dekhe*-see; *loka*-people; *nāhika*-there is not; *viśrāma*-rest; *loka*-bhaye-on account of fearing the crowds of men; *rātre*-at night; *prabhu*-the Lord; *āilā*-went; *kuliyā-grāma*-to the place known as Kuliyā.



TRANSLATION



For five consecutive days all the people gathered to see the Lord, and still there was no rest. Out of fear of the crowd, Lord Caitanya Mahāprabhu left at night and went to the town of Kuliyā [present-day Navadvīpa].



PURPORT



If one considers the statements of the *Caitanya-bhāgavata* along with the description by Locana dāsa Ṭhākura, it is clear that present-day Navadvīpa was formerly known as Kuliyā-grāma. While at Kuliyā-grāma, Śrī Caitanya Mahāprabhu bestowed His favor upon Devānanda Paṇḍita and delivered Gopāla Cāpala and many others who had previously committed offenses at His lotus feet. At that time, to go from Vidyānagara to Kuliyā-grāma one had to cross a branch of the Ganges. All of those old places still exist. Cināḍāṅgā was formerly situated in Kuliyā-grāma, which is now known as Kolera Gañja.





TEXT 152





kuliyā-grāmete prabhura śuniyā āgamana



koṭi koṭi loka āsi' kaila daraśana



SYNONYMS



*kuliyā-grāmete*-in that place known as Kuliyā-grāma; *prabhura*-of the Lord; *śuniyā*-hearing; *āgamana*-about the arrival; *koṭi koṭi*-hundreds of thousands; *loka*-of people; *āsi'*-coming; *kaila*-took; *daraśana*-audience.



TRANSLATION



Hearing of the Lord's arrival in Kuliyā-grāma, may hundreds and thousands of people came to see Him.





TEXT 153





kuliyā-grāme kaila devānandere prasāda



gopāla-viprere kṣamāila śrīvāsāparādha



SYNONYMS



*kuliyā-grāme*-in that village known as Kuliyā-grāma; *kaila*-showed; *devānandere prasāda*-mercy to Devānanda Paṇḍita; *gopāla-viprere*-and to the brāhmaṇa known as Gopāla Cāpala; *kṣamāila*-excused; *śrīvāsa-aparādha*-the offense to the lotus feet of Śrīvāsa Ṭhākura.



TRANSLATION



The specific acts performed by Śrī Caitanya Mahāprabhu at this time were His showing favor to Devānanda Paṇḍita and excusing the brāhmaṇa known as Gopāla Cāpala from the offense he had committed at the lotus feet of Śrīvāsa Ṭhākura.





TEXT 154





pāṣaṇḍī nindaka āsi' paḍilā caraṇe



aparādha kṣami' tāre dila kṛṣṇa-preme



SYNONYMS



*pāṣaṇḍī*-atheists; *nindaka*-blasphemers; *āsi'*-coming there; *paḍilā*-fell down; *caraṇe*-at the lotus feet of the Lord; *aparādha kṣami'*-excusing them of their offenses; *tāre*-unto them; *dila*-gave; *kṛṣṇa*-preme-love of Kṛṣṇa.



TRANSLATION



Many atheists and blasphemers came and fell at the lotus feet of the Lord, and the Lord in return excused them and gave them love of Kṛṣṇa.





TEXT 155





vṛndāvana yābena prabhu śuni' nṛsiṁhānanda



patha sājāila mane pāiyā ānanda



SYNONYMS



*vṛndāvana*-to Vṛndāvana; *yābena*-will go; *prabhu*-the Lord; *śuni'*-hearing; *nṛsiṁhānanda*-of the name Nṛsiṁhānanda; *patha*-the way; *sājāila*-decorated; *mane*-within the mind; *pāiyā*-getting; *ānanda*-pleasure.



TRANSLATION



When Śrī Nṛsiṁhānanda Brahmacārī heard that Lord Caitanya Mahāprabhu would go to Vṛndāvana, he became very pleased and mentally began decorating the way there.





TEXT 156





kuliyā nagara haite patha ratne bāndhāila



nivṛnta puṣpa-śayyā upare pātila



SYNONYMS



*kuliyā nagara*-the city of Kuliyā; *haite*-from; *patha*-way; *ratne*-with jewels; *bāndhāila*-constructed; *nivṛnta*-stemless; *puṣpa-śayyā*-flower bed; *upare*-on top; *pātila*-laid down.



TRANSLATION



First Nṛsiṁhānanda Brahmacārī contemplated a broad road starting from the city of Kuliyā. He bedecked the road with jewels, upon which he then laid a bed of stemless flowers.





TEXT 157





pathe dui dike puṣpa-bakulera śreṇī



madhye madhye dui-pāśe divya puṣkariṇī



SYNONYMS



*pathe*-on the road; *dui dike*-on both sides; *puṣpa-bakulera*-of bakula flower trees; *śreṇī*-rows; *madhye madhye*-in the middle; *dui*-pāśe-on both sides; *divya*-transcendental; *puṣkariṇī*-lakes.



TRANSLATION



He mentally decorated both sides of the road with bakula flower trees, and at intervals on both sides he placed lakes of a transcendental nature.





TEXT 158





ratna-bāṅdhā ghāṭa, tāhe praphulla kamala



nānā pakṣi-kolāhala, sudhā-sama jala



SYNONYMS



*ratna*-bāṅdhā-constructed with jewels; *ghāṭa*-bathing places; *tāhe*-there; *praphulla*-fully blossoming; *kamala*-lotus flowers; *nānā*-various; *pakṣi*-of birds; *kolāhala*-vibrations; *sudhā*-nectar; *sama*-like; *jala*-water.



TRANSLATION



These lakes had bathing places constructed with jewels, and they were filled with blossoming lotus flowers. There were various birds chirping, and the water was exactly like nectar.





TEXT 159





śītala samīra vahe nānā gandha lañā



'kānāira nāṭaśālā' paryanta la-ila bāndhiñā



SYNONYMS



*śītala*-very cool; *samīra*-breezes; *vahe*-blowing; *nānā*-various; *gandha*-fragrances; *lañā*-carrying; *kānāira nāṭa-śālā*-the place named Kānāi Nāṭaśālā; *paryanta*-as far as; *la*-ila-carried; *bāndhiñā*-constructing.



TRANSLATION



The entire road was surcharged with many cool breezes, which carried the fragrances from various flowers. He carried the construction of this road as far as Kānāi Nāṭaśālā.



PURPORT



Kānāi Nāṭaśālā is about 202 miles from Calcutta on the Loop line of the Eastern Railway. The railway station is named Tālajhāḍi, and after one gets off at that station, he has to go about two miles to find Kānāi Nāṭaśālā.





TEXT 160





āge mana nāhi cale, nā pāre bāndhite



patha-bāndhā nā yāya, nṛsiṁha hailā vismite



SYNONYMS



*āge*-beyond this; *mana*-the mind; *nāhi*-does not; *cale*-go; *nā*-is not; *pāre*-able; *bāndhite*-to construct the road; *patha*-bāndhā-construction of the road; *nā yāya*-is not possible; *nṛsiṁha*-Nṛsiṁhānanda Brahmacārī; *hailā*-became; *vismite*-astonished.



TRANSLATION



Within the mind of Nṛsiṁhānanda Brahmacārī, the road could not be constructed beyond Kānāi Nāṭaśālā. He could not understand why the road's construction could not be completed, and thus he was astonished.





TEXT 161





niścaya kariyā kahi, śuna, bhakta-gaṇa



ebāra nā yābena prabhu śrī-vṛndāvana



SYNONYMS



*niścaya*-assurance; *kariyā*-making; *kahi*-I say; *śuna*-please hear; *bhakta*-gaṇa-my dear devotees; *ebāra*-this time; *nā*-not; *yābena*-will go; *prabhu*-Lord Caitanya Mahāprabhu; *śrī-vṛndāvana*-to Vṛndāvana.



TRANSLATION



With great assurance he then told the devotees that Lord Caitanya would not go to Vṛndāvana at that time.



PURPORT



Śrīla Nṛsiṁhānanda Brahmacārī was a great devotee of Lord Caitanya Mahāprabhu; therefore when he heard that from Kuliyā Śrī Caitanya Mahāprabhu was going to Vṛndāvana, although he had no material wealth he began to construct within his mind a very attractive path or road for Caitanya Mahāprabhu to traverse. Some of the description of this path is given above. But even mentally he could not construct the road beyond Kānāi Nāṭaśālā. Therefore he concluded that Caitanya Mahāprabhu would not go to Vṛndāvana at that time.





For a pure devotee, it is the same whether he materially constructs a path or constructs one within his mind. This is because the Supreme Personality of Godhead, Janārdana, is bhāva-grāhī, or appreciative of the sentiment. For Him a path made with actual jewels and a path made of mental jewels are the same. Though subtle, mind is also matter, so any path-indeed, anything for the service of the Lord, whether in gross matter or in subtle matter-is accepted equally by the Supreme Personality of Godhead. The Lord accepts the attitude of His devotee and sees how much he is prepared to serve Him. The devotee is at liberty to serve the Lord either in gross matter or in subtle matter. The important point is that the service be in relation with the Supreme Personality of Godheand. This is confirmed in the *Bhagavad-gītā* (9.26):



patraṁ puṣpaṁ phalaṁ toyaṁ

yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam

aśnāmi prayatātmanaḥ



"If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it." The real ingredient is bhakti (devotion). Pure devotion is uncontaminated by the modes of material nature. Ahaituky apratihatā: unconditional devotional service cannot be checked by any material condition. This means that one does not have to be very rich to serve the Supreme Personality of Godhead. Even the poorest man can equally serve the Supreme Personality of Godhead if he has pure devotion. If there is no ulterior motive, devotional service cannot be checked by any material condition.





TEXT 162





'kānāñira nāṭaśālā' haite āsiba phiriñā



jānibe paścāt, kahilu niścaya kariñā



SYNONYMS



*kānāñira nāṭa-śālā*-the place of the name Kānāi Nāṭaśālā; *haite*-from; *āsiba*-will come; *phiriñā*-returning; *jānibe*-you will know; *paścāt*-later; *kahilu*-I say; *niścaya*-assurance; *kariñā*-making.



TRANSLATION



Nṛsiṁhānanda Brahmacārī said, "The Lord will go to Kānāi Nāṭaśālā and then will return. All of you will come to know of this later, but I now say this with great assurance."





TEXT 163





gosāñi kuliyā haite calilā vṛndāvana



saṅge sahasreka loka yata bhakta-gaṇa



SYNONYMS



*gosāñi*-Lord Caitanya Mahāprabhu; *kuliyā haite*-from Kuliyā; *calilā*-proceeded; *vṛndāvana*-toward Vṛndāvana; *saṅge*-with Him; *sahasreka*-thousands; *loka*-of people; *yata*-all; *bhakta-gaṇa*-the devotees.



TRANSLATION



When Lord Caitanya Mahāprabhu began to proceed from Kuliyā toward Vṛndāvana, thousands of men were with Him, and all of them were devotees.





TEXT 164





yāhāṅ yāya prabhu, tāhāṅ koṭi-saṅkhya loka



dekhite āise, dekhi' khaṇḍe duḥkha-śoka



SYNONYMS



*yāhāṅ*-wherever; *yāya*-goes; *prabhu*-the Lord; *tāhāṅ*-everywhere; *koṭi-saṅkhya loka*-an unlimited number of people; *dekhite āise*-come to see Him; *dekhi'*-after seeing; *khaṇḍe*-removes; *duḥkha*-unhappiness; *śoka*-lamentation.



TRANSLATION



Wherever the Lord visited, crowds of innumerable people came to see Him. When they saw Him, all their unhappiness and lamentation disappeared.





TEXT 165





yāhāṅ yāhāṅ prabhura caraṇa paḍaye calite



se mṛttikā laya loka, garta haya pathe



SYNONYMS



*yāhāṅ yāhāṅ*-wherever; *prabhura*-of the Lord; *caraṇa*-lotus feet; *paḍaye*-touch; *calite*-while walking; *se*-that; *mṛttikā*-dirt; *laya*-take; *loka*-the people; *garta*-a hole; *haya*-there becomes; *pathe*-on the road.



TRANSLATION



Wherever the Lord touched the ground with His lotus feet, people immediately came and gathered the dirt. Indeed, they gathered so much that many holes were created in the road.





TEXT 166





aiche cali, āilā prabhu 'rāmakeli' grāma



gauḍera nikaṭa grāma ati anupāma



SYNONYMS



*aiche*-in that way; *cali*-walking; *āilā*-came; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *rāmakeli grāma*-to the village of the name Rāmakeli; *gauḍera*-Bengal; *nikaṭa*-near; *grāma*-the village; *ati*-very; *anupāma*-exquisite.



TRANSLATION



Lord Caitanya Mahāprabhu eventually arrived at a village named Rāmakeli. This village is situated on the border of Bengal and is very exquisite.



PURPORT



Rāmakeli-grāma is situated on the banks of the Ganges on the border of Bengal. Śrīla Rūpa and Sanātana Gosvāmīs had their residences in this village.





TEXT 167





tāhāṅ nṛtya kare prabhu preme acetana



koṭi koṭi loka āise dekhite caraṇa



SYNONYMS



*tāhāṅ*-there; *nṛtya*-dancing; *kare*-performed; *prabhu*-Lord Caitanya Mahāprabhu; *preme*-in love of Godhead; *acetana*-unconscious; *koṭi koṭi*-innumerable; *loka*-people; *āise*-came; *dekhite*-to see; *caraṇa*-His lotus feet.



TRANSLATION



While performing saṅkīrtana in Rāmakeli-grāma, the Lord danced and sometimes lost consciousness due to love of God. While at Rāmakeli-grāma, an unlimited number of people came to see His lotus feet.





TEXT 168





gauḍeśvara yavana-rājā prabhāva śuniñā



kahite lāgila kichu vismita hañā



SYNONYMS



*gauḍa-īśvara*-King of Bengal; *yavana*-rājā-Muslim king; *prabhāva*-influence; *śuniñā*-hearing; *kahite*-to say; *lāgila*-began; *kichu*-something; *vismita*-astonished; *hañā*-becoming.



TRANSLATION



When the Muslim King of Bengal heard of Caitanya Mahāprabhu's influence in attracting innumerable people, he became very astonished and began to speak as follows.



PURPORT



At that time the Muslim king of Bengal was Nawab Hussain Shah Bādasāha.





TEXT 169





vinā dāne eta loka yāṅra pāche haya



sei ta' gosāñā, ihā jāniha niścaya



SYNONYMS



*vinā*-without; *dāne*-charity; *eta*-so many; *loka*-persons; *yāṅra*-whom; *pāche*-after; *haya*-become; *sei ta'*-He certainly; *gosāñā*-a prophet; *ihā*-this; *jāniha*-know; *niścaya*-surely.



TRANSLATION



"Such a person, who is followed by so many people without giving them charity, must be a prophet. I can surely understand this fact."





TEXT 170





kājī, yavana ihāra nā kariha hiṁsana



āpana-icchāya buluna, yāhāṅ uṅhāra mana



SYNONYMS



*kājī*-magistrate; *yavana*-Muslim; *ihāra*-of Him; *nā*-do not; *kariha*-make; *hiṁsana*-jealousy; *āpana*-icchāya-at His own will; *buluna*-let Him go; *yāhāṅ*-wherever; *uṅhāra*-of Him; *mana*-mind.



TRANSLATION



The Muslim King ordered the magistrate, "Do not disturb this Hindu prophet out of jealousy. Let Him do His own will wherever He likes."



PURPORT



Even a Muslim king could understand Śrī Caitanya Mahāprabhu's transcendental position as a prophet; therefore he ordered the local magistrate not to disturb Him but to let Him do whatever He liked.





TEXT 171





keśava-chatrīre rājā vārtā puchila



prabhura mahimā chatrī uḍāiyā dila



SYNONYMS



*keśava*-chatrīre-from the person named Keśava Chatrī; *rājā*-the King; *vārtā*-news; *puchila*-inquired; *prabhura*-of the Lord; *mahimā*-glories; *chatrī*-Keśava Chatrī; *uḍāiyā*-attaching no importance; *dila*-gave.



TRANSLATION



When the Muslim King asked his assistant, Keśava Chatrī, for news of the influence of Śrī Caitanya Mahāprabhu, Keśava Chatrī, although knowing everything about Caitanya Mahāprabhu, tried to avoid the conversation by not giving any importance to Caitanya Mahāprabhu's activities.



PURPORT



Keśava Chatrī became a diplomat when questioned about Śrī Caitanya Mahāprabhu. Although he knew everything about Him, he was afraid that the Muslim King might become His enemy. He gave no importance to the Lord's activities so that the Muslim King would take Him to be an ordinary man and would not give Him any trouble.





TEXT 172





bhikhārī sannyāsī kare tīrtha paryaṭana



tāṅre dekhibāre āise dui cāri jana



SYNONYMS



*bhikhāri*-beggar; *sannyāsī*-mendicant; *kare*-does; *tīrtha*-of holy places; *paryaṭana*-touring; *tāṅre*-Him; *dekhibṁre*-to see; *ṁise*-come; *dui cṁri jana*-only a few people.



TRANSLATION



Keśava Chatrī informed the Muslim King that Caitanya Mahāprabhu was a mendicant touring different places of pilgrimage and that, as such, only a few people came to see Him.





TEXT 173





yavane tomāra ṭhāñi karaye lāgāni



tāṅra hiṁsāya lābha nāhi, haya āra hāni



SYNONYMS



*yavane*-your Muslim servant; *tomāra*-your; *ṭhāñi*-place; *karaye*-does; *lāgāni*-instigation; *tāṅra*-of Him; *hiṁsāya*-to become jealous; *lābha nāhi*-there is no profit; *haya*-there is; *āra*-rather; *hāni*-loss.



TRANSLATION



Keśava Chatrī said, "Out of jealousy your Muslim servant plots against Him. I think that you should not be very interested in Him, for there is no profit in it. Rather, there is simply loss."





TEXT 174





rājāre prabodhi' keśava brāhmaṇa pāṭhāñā



calibāra tare prabhure pāṭhāila kahiñā



SYNONYMS



*rājāre*-unto the King; *prabodhi'*-pacifying; *keśava*-of the name Keśava Chatrī; *brāhmaṇa*-one brāhmaṇa; *pāṭhāñā*-sending there; *calibāra tare*-for the sake of leaving; *prabhura*-unto the Lord; *pāṭhāila*-sent; *kahiñā*-telling.



TRANSLATION



After pacifying the King in this way, Keśava Chatrī sent a brāhmaṇa messenger to Lord Caitanya Mahāprabhu, requesting Him to leave without delay.





TEXT 175





dabira khāsere rājā puchila nibhṛte



gosāñira mahimā teṅho lāgila kahite



SYNONYMS



*dabira khāsere*-of the name Dabira Khāsa (then the name of Śrīla Rūpa Gosvāmī); *rājā*-the King; *puchila*-inquired; *nibhṛte*-in privacy; *gosāñira*-of Lord Caitanya Mahāprabhu; *mahimā*-glories; *teṅho*-he; *lāgila*-began; *kahite*-to speak.



TRANSLATION



In private, the King inquired from Dabira Khāsa [Śrīla Rūpa Gosvāmī], who began to speak about the glories of the Lord.





TEXT 176





ye tomāre rājya dila, ye tomāra gosāñā



tomāra deśe tomāra bhāgye janmilā āsiñā



SYNONYMS



*ye*-that one who; *tomāre*-unto you; *rājya*-kingdom; *dila*-gave; *ye*-the one who; *tomāra*-your; *gosāñā*-prophet; *tomāra deśe*-in your country; *tomāra bhāgye*-on account of your good fortune; *janmilā*-took birth; *āsiñā*-coming.



TRANSLATION



Śrīla Rūpa Gosvāmī said, "The Supreme Personality of Godhead, who gave you this kingdom and whom you accept as a prophet, has taken birth in your country due to your good fortune.





TEXT 177





tomāra maṅgala vāñche, kārya-siddhi haya



ihāra āśīrvāde tomāra sarvatra-i jaya



SYNONYMS



*tomāra*-your; *maṅgala*-good fortune; *vāñche*-He desires; *kārya*-of business; *siddhi*-the perfection; *haya*-is; *ihāra*-of Him; *āśīrvāde*-by the blessings; *tomāra*-your; *sarvatra*-i-everywhere; *jaya*-victory.



TRANSLATION



"This prophet always desires your good fortune. By His grace, all your business is successful. By His blessings, you will attain victory everywhere.





TEXT 178





more kena pucha, tumi pucha āpana-mana



tumi narādhipa hao viṣṇu-aṁśa sama



SYNONYMS



*more*-unto me; *kena*-why; *pucha*-you inquire; *tumi*-you; *pucha*-inquire; *āpana*-mana-your own mind; *tumi*-you; *nara-adhipa*-King of the people; *hao*-you are; *viṣṇu*-aṁśa sama-representative of the Supreme Personality of Godhead.



TRANSLATION



"Why are you questioning me? Better that you question your own mind. Because you are the King of the people, you are the representative of the Supreme Personality of Godhead. Therefore you can understand this better than I."





TEXT 179





tomāra citte caitanyere kaiche haya jñāna



tomāra citte yei laya, sei ta' pramāṇa



SYNONYMS



*tomāra citte*-in your mind; *caitanyere*-of Lord Caitanya Mahāprabhu; *kaiche*-how; *haya*-there is; *jñāna*-knowledge; *tomāra*-your; *citte*-mind; *yei*-whatever; *laya*-takes; *sei ta' pramāṇa*-that is evidence.



TRANSLATION



Thus Śrīla Rūpa Gosvāmī informed the King about his mind as a way of knowing Śrī Caitanya Mahāprabhu. He assured the King that whatever occurred in his mind could be considered evidence.





TEXT 180





rājā kahe, śuna, mora mane yei laya



sākṣāt īśvara ihaṅ nāhika saṁśaya



SYNONYMS



*rājā kahe*-the King replied; *śuna*-hear; *mora*-my; *mane*-mind; *yei*-what; *laya*-takes; *sākṣāt*-personally; *īśvara*-the Supreme Personality; *ihaṅ*-He; *nāhika*-there is not; *saṁśaya*-doubt.



TRANSLATION



The King replied, "I consider Śrī Caitanya Mahāprabhu to be the Supreme Personality of Godhead. There is no doubt about it."





TEXT 181





eta kahi' rājā gelā nija abhyantare



tabe dabira khāsa āilā āpanāra ghare



SYNONYMS



*eta kahi'*-saying this; *rājā*-the King; *gelā*-went; *nija*-own; *abhyantare*-to the private house; *tabe*-at that time; dabira khāsa-Śrīla Rūpa Gosvāmī; *āilā*-returned; *āpanāra*-his own; *ghare*-to the residence.



TRANSLATION



After having this conversation with Rūpa Gosvāmī, the King entered his private house. Rūpa Gosvāmī, then known as Dabira Khāsa, also returned to his residence.



PURPORT



A monarch is certainly a representative of the Supreme Personality of Godhead. As stated in the *Bhagavad-gītā*, sarva-loka-maheśvaram: the Supreme Personality of Godhead is the proprietor of all planetary systems. In each and every planet there must be some king, governmental head or executive. Such a person is supposed to be the representative of Lord Viṣṇu. On behalf of the Supreme Personality of Godhead, he must see to the interests of all the people. Therefore Lord Viṣṇu, as Paramātmā, gives the king all intelligence to execute governmental affairs. Śrīla Rūpa Gosvāmī therefore asked the King what was in his mind concerning Śrī Caitanya Mahāprabhu and indicated that whatever the King thought about Him was correct.





TEXT 182





ghare āsi' dui bhāi yukati kariñā



prabhu dekhibāre cale veśa lukāñā



SYNONYMS



*ghare āsi'*-after returning home; *dui bhāi*-two brothers; *yukati*-arguments; *kariñā*-making; *prabhu*-Lord Caitanya Mahāprabhu; *dekhibāre*-to see; *cale*-go; *veśa*-dress; *lukāñā*-hiding.



TRANSLATION



After returning to his residence, Dabira Khāsa and his brother decided after much consideration to go see the Lord incognito.





TEXT 183





ardha-rātre dui bhāi āilā prabhu-sthāne



prathame mililā nityānanda-haridāsa sane



SYNONYMS



*ardha-rātre*-in the dead of night; *dui bhāi*-the two brothers; *āilā*-came; *prabhu-sthāne*-to the place of Lord Caitanya; *prathame*-first; *mililā*-met; *nityānanda-haridāsa*-Lord Nityānanda and Haridāsa Ṭhākura; *sane*-with.



TRANSLATION



Thus in the dead of night the two brothers, Dabira Khāsa and Sākara Mallika, went to see Śrī Caitanya Mahāprabhu incognito. First they met Nityānanda Prabhu and Haridāsa Ṭhākura.





TEXT 184





tāṅrā dui-jana jānāilā prabhura gocare



rūpa, sākara-mallika āilā tomā' dekhibāre



SYNONYMS



*tāṅrā*-they; *dui*-jana-two persons; *jānāilā*-informed; *prabhura*-of Lord Caitanya Mahāprabhu; *gocare*-in the presence; *rūpa*-Rūpa Gosvāmī; *sākara-mallika*-and Sanātana Gosvāmī; *āilā*-have come; *tomā'*-You; *dekhibāre*-to see.



TRANSLATION



Śrī Nityānanda Prabhu and Haridāsa Ṭhākura told Lord Caitanya Mahāprabhu that two personalities-Śrī Rūpa and Sanātana-had come to see Him.



PURPORT



Sākara Mallika was the name of Sanātana Gosvāmī, and Dabira Khāsa was the name of Rūpa Gosvāmī. They were recognized by these names in the service of the Muslim King; therefore these are Muslim names. As officials, the brothers adopted all kinds of Muslim customs.





TEXT 185





dui guccha tṛṇa duṅhe daśane dhariñā



gale vastra bāndhi' paḍe daṇḍavat hañā



SYNONYMS



*dui*-two; *guccha*-bunches; *tṛṇa*-of straw; *duṅhe*-both of them; *daśane*-in the teeth; *dhariñā*-catching; *gale*-on the neck; *vastra*-cloth; *bāndhi'*-binding; *paḍe*-fall; *daṇḍavat*-like rods; *hañā*-becoming.



TRANSLATION



In great humility, both brothers took bunches of straw between their teeth and, each binding a cloth around his neck, fell down like rods before the Lord.





TEXT 186





dainya rodana kare, ānande vihvala



prabhu kahe,--uṭha, uṭha, ha-ila maṅgala



SYNONYMS



*dainya*-humility; *rodana*-crying; *kare*-perform; *ānande*-in ecstasy; *vihvala*-overwhelmed; *prabhu kahe*-the Lord said; *uṭha uṭha*-stand up, stand up; *ha-ila maṅgala*-all auspiciousness unto you.



TRANSLATION



Upon seeing Lord Caitanya Mahāprabhu, the two brothers were overwhelmed with joy, and out of humility they began to cry. Lord Caitanya Mahāprabhu asked them to get up and assured them of all good fortune.





TEXT 187





uṭhi' dui bhāi tabe dante tṛṇa dhari'



dainya kari' stuti kare karayoḍa kari



SYNONYMS



*uṭhi'*-standing up; *dui*-two; *bhāi*-brothers; *tabe*-then; *dante*-in the teeth; *tṛṇa*-straw; *dhari'*-holding; *dainya kari'*-in all humbleness; *stuti kare*-offer prayers; *kara*-yoḍa-folded hands; *kari'*-making.



TRANSLATION



The two brothers got up, and again taking straw between their teeth, they humbly offered their prayers with folded hands.





TEXT 188





jaya jaya śrī-kṛṣṇa-caitanya dayā-maya



patita-pāvana jaya, jaya mahāśaya



SYNONYMS



*jaya jaya*-all glories; *śrī*-kṛṣṇa-caitanya-unto Lord Śrī Caitanya Mahāprabhu; *dayā-maya*-the most merciful; *patita-pāvana*-the savior of the fallen souls; *jaya*-glories; *jaya*-glories; *mahāśaya*-to the great personality.



TRANSLATION



"All glories to Śrī Kṛṣṇa Caitanya Mahāprabhu, the most merciful savior of the fallen souls! All glories to the Supreme Personality!





TEXT 189





nīca-jāti, nīca-saṅgī, kari nīca kāja



tomāra agrete prabhu kahite vāsi lāja



SYNONYMS



*nīca*-jāti-classified among the fallen; *nīca*-saṅgī-associated with fallen souls; *kari*-we perform; *nīca*-abominable; *kāja*-work; *tomāra*-of You; *agrete*-in front; *prabhu*-O Lord; *kahite*-to say; *vāsi*-we feel; *lāja*-ashamed.



TRANSLATION



"Sir, we belong to the lowest class of men, and our associates and employment are also of the lowest type. Therefore we cannot introduce ourselves to You. We feel very much ashamed, standing here before You.



PURPORT



Although the two brothers, Rūpa and Sanātana (at that time Dabira Khāsa and Sākara Mallika), presented themselves as being born in a low family, they nonetheless belonged to a most respectable brāhmaṇa family that was originally from Karṇāta. Thus they actually belonged to the brāhmaṇa caste. Unfortunately, because of being associated with the Muslim governmental service, their customs and behavior resembled those of the Muslims. Therefore they presented themselves as nīca-jāti. The word jāti means birth. According to śāstra, there are three kinds of birth. The first birth is from the womb of the mother, the second birth is the acceptance of the reformatory method, and the third birth is acceptance by the spiritual master (initiation). One becomes abominable by adopting an abominable profession or by associating with people who are naturally abominable. Rūpa and Sanātana, as Dabira Khāsa and Sākara Mallika, associated with Muslims, who were naturally opposed to brahminical culture and cow protection. In *Śrīmad-Bhāgavatam* (Seventh Canto) it is stated that every person belongs to a certain classification. A person is identifiable by the special symptoms mentioned in the śāstras. By one's symptoms, one is known to belong to a certain caste. Both Dabira Khāsa and Sākara Mallika belonged to the brāhmaṇa caste, but because they were employed by Muslims, their original habits degenerated into those of the Muslim community. Since the symptoms of brahminical culture were almost nil, they identified themselves with the lowest caste. In the Bhakti-ratnākara it is clearly stated that because Sākara Mallika and Dabira Khāsa associated with lower-class men, they introduced themselves as belonging to the lower classes. Actually, however, they had been born in respectable brāhmaṇa families.





TEXT 190





mat-tulyo nāsti pāpātmā



nāparādhī ca kaścana



parihāre 'pi lajjā me



kiṁ bruve puruṣottama



SYNONYMS



*mat*-me; *tulyaḥ*-like; *na asti*-there is not; *pāpa-ātmā*-sinful man; *na aparādhī*-nor an offender; *ca*-also; *kaścana*-anyone; *parihāre*-in begging pardon; *api*-even; *lajjā*-ashamed; *me*-of me; *kim*-what; *bruve*-I shall say; *puruṣa-uttama*-O Supreme Personality of Godhead.



TRANSLATION



"Dear Lord, let us inform you that no one is more sinful than us, nor is there any offender like us. Even if we wanted to mention our sinful activities, we would immediately become ashamed. And what to speak of giving them up!"



PURPORT



This verse is from the *Bhakti-rasāmṛta-sindhu* (1.2.154), by Śrīla Rūpa Gosvāmī.





TEXT 191





patita-pāvana-hetu tomāra avatāra



āmā-ba-i jagate, patita nāhi āra



SYNONYMS



*patita*-pāvana-deliverance of the fallen; *hetu*-for the matter of; *tomāra*-Your; *avatāra*-incarnation; *āmā*-ba-i-than us; *jagate*-in this world; *patita*-fallen; *nāhi*-there is not; *āra*-more.



TRANSLATION



Both brothers submitted, "Dear Lord, You have incarnated to deliver the fallen souls. You should consider that in this world there is none so fallen as us.





TEXT 192





jagāi-mādhāi dui karile uddhāra



tāhāṅ uddhārite śrama nahila tomāra



SYNONYMS



*jagāi-mādhāi*-the two brothers Jagāi and Mādhāi; *dui*-two; *karile*-You did; *uddhāra*-deliverance; *tāhāṅ*-there; *uddhārite*-to deliver; *śrama*-exertion; *nahila*-there was not; *tomāra*-of You.



TRANSLATION



"You have delivered the two brothers Jagāi and Mādhāi, but to deliver them You did not have to exert Yourself very much.





TEXT 193





brāhmaṇa-jāti tārā, navadvīpe ghara



nīca-sevā nāhi kare, nahe nīcera kūrpara



SYNONYMS



*brāhmaṇa*-jāti-born in a brāhmaṇa family; *tārā*-they; *navadvīpe*-the holy place of Navadvīpa-dhāma; *ghara*-their house; *nīca*-sevā-service to degraded persons; *nāhi*-not; *kare*-do; *nahe*-not; *nīcera*-of low persons; *kūrpara*-an instrument.



TRANSLATION



"The brothers Jagāi and Mādhāi belonged to the brāhmaṇa caste, and their residence was in the holy place of Navadvīpa. They never served low-class persons, nor were they instruments to abominable activities.





TEXT 194





sabe eka doṣa tāra, haya pāpācāra



pāpa-rāśi dahe nāmābhāsei tomāra



SYNONYMS



*sabe*-in all; *eka*-one only; *doṣa*-fault; *tāra*-of them; *haya*-they are; *pāpa-ācāra*-attached to sinful activities; *pāpa*-rāśi-volumes of sinful activities; *dahe*-become burned; *nāma-ābhāsei*-simply by the dim reflection of chanting the holy name; *tomāra*-of Your Lordship.



TRANSLATION



"Jagāi and Mādhāi had but one fault-they were addicted to sinful activity. However, volumes of sinful activity can be burned to ashes simply by a dim reflection of the chanting of Your holy name.



PURPORT



Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī presented themselves as being lower than the two brothers Jagāi and Mādhāi, who were delivered by Śrī Caitanya Mahāprabhu. When Rūpa and Sanātana compared themselves to Jagāi and Mādhāi, they found themselves inferior because the Lord had no trouble in delivering two drunken brothers. This was so because, despite the fact that they were addicted to sinful activity, in other ways their life was brilliant. They belonged to the brāhmaṇa caste of Navadvīpa, and such brāhmaṇas were pious by nature. Although they had been addicted to some sinful activities due to bad association, those unwanted things could vanish simply because of the chanting of the holy name of the Lord. Another point for Jagāi and Mādhāi was that, as members of a brāhmaṇa family, they did not accept service under anyone. The śāstras strictly forbid a brāhmaṇa to accept service under anyone. The idea is that by accepting a master, one accepts the occupation of a dog. In other words, a dog cannot thrive without having a master, and for the sake of pleasing the master, dogs offend many people. They bark at innocent people just to please the master. Similarly, when one is a servant, he has to perform abominable activities according to the orders of the master. Therefore, when Dabira Khāsa and Sākara Mallika compared their position to that of Jagāi and Mādhāi, they found Jagāi and Mādhāi's position far better. Jagāi and Mādhāi never accepted the service of a low-class person; nor were they forced to execute abominable activities under the order of a low-class master. Jagāi and Mādhāi chanted the name of Śrī Caitanya Mahāprabhu by way of blasphemy, but because they simply chanted His name, they immediately became free from the reactions of sinful activities. Thus later they were saved.





TEXT 195





tomāra nāma lañā tomāra karila nindana



sei nāma ha-ila tāra muktira kāraṇa



SYNONYMS



*tomāra*-Your; *nāma*-holy name; *lañā*-taking; *tomāra*-of You; *karila*-did; *nindana*-blaspheming; *sei*-that; *nāma*-holy name; *ha*-ila-became; *tāra*-of them; *muktira*-of deliverance; *kāraṇa*-the cause.



TRANSLATION



"Jagāi and Mādhāi uttered Your holy name by way of blaspheming You. Fortunately, that holy name became the cause of their deliverance.





TEXT 196





jagāi-mādhāi haite koṭī koṭī guṇa



adhama patita pāpī āmi dui jana



SYNONYMS



*jagāi-mādhāi*-of the name Jagāi and Mādhāi; *haite*-than; *koṭī koṭī*-millions and millions; *guṇa*-of times; *adhama*-degraded; *patita*-fallen; *pāpī*-sinful; *āmi*-we; *dui*-two; *jana*-persons.



TRANSLATION



"We two are millions and millions of times inferior to Jagāi and Mādhāi. We are more degraded, fallen and sinful than they.





TEXT 197





mleccha-jāti, mleccha-sevī, kari mleccha-karma



go-brāhmaṇa-drohi-saṅge āmāra saṅgama



SYNONYMS



*mleccha*-jāti-belonging to the meat-eater caste; *mleccha*-sevī-servants of the meat-eaters; *kari*-we execute; *mleccha-karma*-the work of meat-eaters; *go*-cows; *brāhmaṇa*-brāhmaṇas; *drohi*-those inimical to; *saṅge*-with; *āmāra*-our; *saṅgama*-association.



TRANSLATION



"Actually we belong to the caste of meat-eaters because we are servants of meat-eaters. Indeed, our activities are exactly like those of the meat-eaters. Because we always associate with such people, we are inimical toward the cows and brāhmaṇas."



PURPORT



There are two kinds of meat-eaters-one who is born in a family of meat-eaters and one who has learned to associate with meat-eaters. From Śrīla Rūpa and Sanātana Gosvāmīs (formerly Dabira Khāsa and Sākara Mallika) we can learn how one attains the character of a meat-eater simply by associating with meat-eaters. At the present moment in India the presidential offices are occupied by many so-called brāhmaṇas, but the state maintains slaughterhouses for killing cows and makes propaganda against Vedic civilization. The first principle of Vedic civilization is the avoidance of meat-eating and intoxication. Presently in India, intoxication and meat-eating are encouraged, and the so-called learned brāhmaṇas presiding over this state of affairs have certainly become degraded according to the standard given herein by Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī. These so-called brāhmaṇas give sanction to slaughterhouses for the sake of a fat salary, and they do not protest these abominable activities. By deprecating the principles of Vedic civilization and supporting cow-killing, they are immediately degraded to the platform of mlecchas and yavanas. A mleccha is a meat-eater, and a yavana is one who has deviated from Vedic culture. Unfortunately, such mlecchas and yavanas are in executive power. How, then, can there be peace and prosperity in the state? The king or the president must be the representative of the Supreme Personality of Godhead. When Mahārāja Yudhiṣṭhira accepted the rule of Bhārata-varṣa (formerly this entire planet, including all the seas and land), he took sanction from authorities like Bhīṣmadeva and Lord Kṛṣṇa. He thus ruled the entire world according to religious principles. At the present moment, however, heads of state do not care for religious principles. If irreligious people vote on an issue, even though it be against the principles of the śāstras, the bills will be passed. The president and heads of state become sinful by agreeing to such abominable activities. Sanātana and Rūpa Gosvāmīs pleaded guilty to such activities; they therefore classified themselves among the mlecchas, although born in a brāhmaṇa family.





TEXT 198





mora karma, mora hāte-galāya bāndhiyā



ku-viṣaya-viṣṭhā-garte diyāche phelāiyā



SYNONYMS



*mora*-our; *karma*-activities; *mora*-our; *hāte*-on the hand; *galāya*-on the neck; *bāndhiyā*-binding; *ku-viṣaya*-of abominable objects of sense gratification; *viṣṭhā*-of the stool; *garte*-in the ditch; *diyāche phelāiyā*-have been thrown.



TRANSLATION



The two brothers, Sākara Mallika and Dabira Khāsa, very humbly submitted that due to their abominable activities they were now bound by the neck and hands and had been thrown into a ditch filled with abominable stoollike objects of material sense enjoyment.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has explained ku-viṣaya garta as follows: "Because of the activities of the senses, we become subjected to many sense gratificatory processes and are thus entangled by the laws of material nature. This entanglement is called viṣaya. When the sense gratificatory processes are executed by pious activity, they are called su-viṣaya. The word su means 'good,' and viṣaya means 'sense objects.' When the sense gratificatory activities are performed under sinful conditions, they are called ku-viṣaya, bad sense enjoyment. In either case, either ku-viṣaya or su-viṣaya, these are material activities. As such, they are compared to stool. In other words, such things are to be avoided. To become free from su-viṣaya and ku-viṣaya, one must engage himself in the transcendental loving service of *Kṛṣṇa, the Supreme Personality of Godhead*. The activities of devotional service are free from the contamination of material qualities. Therefore, to be free from the reactions of su-viṣaya and ku-viṣaya, one must take to Kṛṣṇa consciousness. In that way, one will save himself from contamination." In this connection, Śrīla Narottama dāsa Ṭhākura has sung:





karma-kāṇḍa, jñāna-kāṇḍa, kevala viṣera bhāṇḍa

amṛta baliyā yeba khāya

nānā yoni sadā phire, kadarya bhakṣaṇa kare

tāra janma adhaḥ-pāte yāya



Su-viṣaya and ku-viṣaya both fall under the category of karma-kāṇḍa. There is another kāṇḍa (platform of activity), called jñāna-kāṇḍa, or philosophical speculation about the effects of ku-viṣaya and su-viṣaya with the intention to find out the means of deliverance from material entanglement. On the platform of jñāna-kāṇḍa, one may give up the objects of ku-viṣaya and su-viṣaya. But that is not the perfection of life. Perfection is transcendental to both jñāna-kāṇḍa and karma-kāṇḍa; it is on the platform of devotional service. If we do not take to devotional service in Kṛṣṇa consciousness, we have to remain within this material world and endure the repetition of birth and death due to the effects of jñāna-kāṇḍa and karma-kāṇḍa. Therefore Narottama dāsa Ṭhākura says:



nānā yoni sadā phire, kadarya bhakṣaṇa kare

tāra janma adhaḥ-pāte yāya



"One travels throughout various species of life and eats all kinds of nonsense. Thus he spoils his existence." A man in material existence and attached to ku-viṣaya or su-viṣaya is in the same position as that of a worm in stool. After all, whether it be moist or dry, stool is stool. Similarly, material activities may be either pious or impious, but because they are all material, they are compared to stool. Worms cannot get out of stool by their own endeavor; similarly, those who are overly attached to material existence cannot get out of materialism and suddenly become Kṛṣṇa conscious. Attachment is there. As explained by Prahlāda Mahārāja in *Śrīmad-Bhāgavatam* (7.5.30):





matir na kṛṣṇe parataḥ svato vā

mitho 'bhipadyeta gṛha-vratānām

adānta-gobhir viśatāṁ tamisraṁ

punaḥ-punaś-carvita-carvaṇānām



"Those who have made up their minds to remain in this material world and enjoy sense gratification cannot become Kṛṣṇa conscious. Because of their attachment to material activity, they cannot attain liberation, either by the instructions of superior persons or by their own endeavor or by passing resolutions in big conferences. Because their senses are uncontrolled, they gradually descend to the darkest regions of material existence to repeat the same process of birth and death in desirable or undesirable species of life."





TEXT 199





āmā uddhārite balī nāhi tri-bhuvane



patita-pāvana tumi--sabe tomā vine



SYNONYMS



*āmā*-us; *uddhārite*-to deliver; *balī*-powerful; *nāhi*-there is not; *tri*-bhuvane-within the three worlds; *patita*-pāvana-deliverer of the fallen; *tumi*-You; *sabe*-only; *tomā*-You; *vine*-except.



TRANSLATION



"No one within the three worlds is sufficiently powerful to deliver us. You are the only savior of the fallen souls; therefore there is no one but You.





TEXT 200





āmā uddhāriyā yadi dekhāo nija-bala



'patita-pāvana' nāma tabe se saphala



SYNONYMS



*āmā*-us; *uddhāriyā*-by delivering; *yadi*-if; *dekhāo*-You show; *nija*-bala-Your own strength; *patita*-pāvana-savior of the fallen; *nāma*-this name; *tabe*-then; *se*-that; *sa*-phala-successful.



TRANSLATION



"If You simply deliver us by Your transcendental strength, then certainly Your name will be known as Patita-pāvana, the savior of the fallen souls.





TEXT 201





satya eka bāta kahoṅ, śuna, dayā-maya



mo-vinu dayāra pātra jagate nā haya



SYNONYMS



*satya*-truthful; *eka*-one; *bāta*-word; *kahoṅ*-we say; *śuna*-please hear; *dayā-maya*-O all-merciful Lord; *mo*-vinu-except for us; *dayāra*-of mercy; *pātra*-objects; *jagate*-in the world; *nā*-not; *haya*-there is.



TRANSLATION



"Let us speak one word that is very true. Plainly hear us, O merciful one. There is no other object of mercy within the three worlds but us.





TEXT 202





more dayā kari' kara sva-dayā saphala



akhila brahmāṇḍa dekhuka tomāra dayā-bala



SYNONYMS



*more*-to us; *dayā*-mercy; *kari'*-showing; *kara*-make; *sva*-dayā-Your own mercy; *sa*-phala-successful; *akhila*-throughout; *brahmāṇḍa*-the universe; *dekhuka*-let it be seen; *tomāra*-Your; *dayā*-bala-power of mercy.



TRANSLATION



"We are the most fallen; therefore by showing us Your mercy, Your mercy is most successful. Let the power of Your mercy be exhibited throughout the entire universe!





TEXT 203





na mṛṣā paramārtham eva me



śṛṇu vijñāpanam ekam agrataḥ



yadi me na dayiṣyase tadā



dayanīyas tava nātha durlabhaḥ



SYNONYMS



*na*-not; *mṛṣā*-untruth; *parama*-artham-full of meaning; *eva*-certainly; *me*-my; *śṛṇu*-kindly hear; *vijñāpanam*-submission; *ekam*-one; *agrataḥ*-first; *yadi*-if; *me*-unto me; *na dayiṣyase*-You will not show mercy; *tadā*-then; *dayanīyaḥ*-candidate for mercy; *tava*-Your; *nātha*-O Lord; *durlabhaḥ*-difficult to find.



TRANSLATION



" 'Let us submit one piece of information before You, dear Lord. It is not at all false but is full of meaning. It is this: If You are not merciful upon us, then it will be very, very difficult to find more suitable candidates for Your mercy.'



PURPORT



This verse is from the Stotra-ratna (47), by Śrī Yāmunācārya.





TEXT 204





āpane ayogya dekhi' mane pāṅ kṣobha



tathāpi tomāra guṇe upajaya lobha



SYNONYMS



*āpane*-ourselves; *ayogya*-most unfit; *dekhi'*-seeing; *mane*-within the mind; *pāṅ*-get; *kṣobha*-lamentation; *tathāpi*-still; *tomāra*-Your; *guṇe*-in transcendental qualities; *upajaya*-there is; *lobha*-attraction.



TRANSLATION



"We are very depressed at being unfit candidates for Your mercy. Yet since we have heard of Your transcendental qualities, we are very much attracted to You.





TEXT 205





vāmana yaiche cāṅda dharite cāhe kare



taiche ei vāñchā mora uṭhaye antare



SYNONYMS



*vāmana*-a dwarf; *yaiche*-as; *cāṅda*-the moon; *dharite*-to capture; *cāhe*-wants; *kare*-does; *taiche*-similarly; *ei*-this; *vāñchā*-desire; *mora*-our; *uṭhaye*-awakens; *antare*-within the mind.



TRANSLATION



"Indeed, we are like a dwarf who wants to capture the moon. Although we are completely unfit, a desire to receive Your mercy is awakening within our minds.





TEXT 206





bhavantam evānucaran nirantaraḥ



praśānta-niḥśeṣa-mano-rathāntaraḥ



kadāham aikāntika-nitya-kiṅkaraḥ



praharṣayiṣyāmi sanātha-jīvitam



SYNONYMS



*bhavantam*-You; *eva*-certainly; *anucaran*-serving; *nirantaraḥ*-always; *praśānta*-pacified; *niḥśeṣa*-all; *manaḥ*-ratha-desires; *antaraḥ*-other; *kadā*-when; *aham*-I; *aikāntika*-exclusive; *nitya*-eternal; *kiṅkaraḥ*-servant; *praharṣayiṣyāmi*-I shall become joyful; *sa*-nātha-with a fitting master; *jīvitam*-living.



TRANSLATION



" 'By serving You constantly, one is freed from all material desires and is completely pacified. When shall I engage as Your permanent eternal servant and always feel joyful to have such a fitting master?' "



PURPORT



In His teachings to Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu has declared every living entity to be an eternal servitor of the Supreme Personality of Godhead. This is the constitutional position of all living entities. Just as a dog or servant is very satisfied to get a competent, perfect master, or as a child is completely satisfied to possess a competent father, so the living entity is satisfied by completely engaging in the service of the Supreme Lord. He thereby knows that he has a competent master to save him from all kinds of danger. Unless the living entity comes to the guaranteed protection of the Supreme Lord, He is full of anxiety. This life of anxiety is called material existence. To be completely satisfied and devoid of anxiety, one must come to the position of eternally rendering service to the Supreme Lord. This verse is also from the Stotra-ratna (43) by Śrī Yāmunācārya.





TEXT 207





śuni' mahāprabhu kahe,--śuna, dabira-khāsa



tumi dui bhāi--mora purātana dāsa



SYNONYMS



*śuni'*-hearing this; *mahāprabhu*-Lord Caitanya Mahāprabhu; *kahe*-says; *śuna*-please hear; *dabira khāsa*-Dabira Khāsa; *tumi*-you; *dui bhāi*-two brothers; *mora*-My; *purātana*-old; *dāsa*-servants.



TRANSLATION



After hearing the prayer of Dabira Khāsa and Sākara Mallika, Śrī Caitanya Mahāprabhu said, "My dear Dabira Khāsa, you two brothers are My old servants.





TEXT 208





āji haite duṅhāra nāma 'rūpa' 'sanātana'



dainya chāḍa, tomāra dainye phāṭe mora mana



SYNONYMS



*āji haite*-from this day; *duṅhāra*-of both of you; *nāma*-these names; *rūpa*-Śrī Rūpa; *sanātana*-Śrī Sanātana; *dainya chāḍa*-give up your humility; *tomāra*-your; *dainye*-humility; *phāṭe*-breaks; *mora*-My; *mana*-heart.



TRANSLATION



"My dear Sākara Mallika, from this day your names will be changed to Śrīla Rūpa and Śrīla Sanātana. Now please abandon your humility, for My heart is breaking to see you so humble.



PURPORT



Actually this is Śrī Caitanya Mahāprabhu's initiation of Dabira Khāsa and Sākara Mallika. They approached the Lord with all humility, and the Lord accepted them as old servants, as eternal servants, and He changed their names. It is to be understood from this that it is essential for a disciple to change his name after initiation.





śaṅkha-cakrādy-ūrdhva-puṇḍra-

dhāraṇādy-ātma-lakṣaṇam

tan nāma-karaṇaṁ caiva

vaiṣṇavatvam ihocyate



"After initiation, the disciple's name must be changed to indicate that he is a servant of Lord Viṣṇu. The disciple should also immediately begin marking his body with tilaka (ūrdhva-puṇḍra), especially his forehead. These are spiritual marks, symptoms of a perfect Vaiṣṇava." This is a verse from the *Padma Purāṇa*, Uttara-khaṇḍa. A member of the sahajiyā-sampradāya does not change his name; therefore he cannot be accepted as a Gauḍīya Vaiṣṇava. If a person does not change his name after initiation, it is to be understood that he will continue in his bodily conception of life.





TEXT 209





dainya-patrī likhi' more pāṭhāle bāra bāra



sei patrī-dvārā jāni tomāra vyavahāra



SYNONYMS



*dainya*-patrī-humble letters; *likhi'*-writing; *more*-unto Me; *pāṭhāle*-you sent; *bāra bāra*-again and again; *sei*-those; *patrī-dvārā*-by the letters; *jāni*-I can understand; *tomāra*-your; *vyavahāra*-behavior.



TRANSLATION



"You have written several letters showing your humility. I can understand your behavior from those letters.





TEXT 210





tomāra hṛdaya āmi jāni patrī-dvāre



tomā śikhāite śloka pāṭhāila tomāre



SYNONYMS



*tomāra*-your; *hṛdaya*-hearts; *āmi*-I; *jāni*-understand; *patrī-dvāre*-by those letters; *tomā*-you; *śikhāite*-to instruct; *śloka*-a verse; *pāṭhāila*-I sent; *tomāre*-unto you.



TRANSLATION



"By your letters, I could understand your heart. Therefore, in order to teach you, I sent you one verse, which reads as follows.





TEXT 211





para-vyasaninī nārī



vyagrāpi gṛha-karmasu



tad evāsvādayaty antar



nava-saṅga-rasāyanam



SYNONYMS



*para*-vyasaninī-attached to another man; *nārī*-a woman; *vyagrā api*-although zealous; *gṛha-karmasu*-in household affairs; *tat eva*-that only; *āsvādayati*-tastes; *antaḥ*-within herself; *nava-saṅga*-of new association; *rasa*-ayanam-mellow.



TRANSLATION



" 'If a woman is attached to a man other than her husband, she will appear very busy in carrying out her household affairs, but within her heart she is always relishing feelings of association with her paramour.'





TEXT 212





gauḍa-nikaṭa āsite nāhi mora prayojana



tomā-duṅhā dekhite mora ihāṅ āgamana



SYNONYMS



*gauḍa-nikaṭa*-to Bengal; *āsite*-to come; *nāhi*-there was none; *mora*-My; *prayojana*-necessity; *tomā*-you; *duṅhā*-two; *dekhite*-to see; *mora*-My; *ihāṅ*-here; *āgamana*-coming.



TRANSLATION



"I really had no business in coming to Bengal, but I have come just to see you two brothers.





TEXT 213





ei mora manera kathā keha nāhi jāne



sabe bale, kene āilā rāma-keli-grāme



SYNONYMS



*ei*-this; *mora*-My; *manera*-of the mind; *kathā*-intentions; *keha*-anyone; *nāhi*-not; *jāne*-knows; *sabe*-everyone; *bale*-says; *kene*-why; *āilā*-You came; *rāmakeli-grāme*-to this village named Rāmakeli.



TRANSLATION



"Everyone is asking why I have come to this village of Rāmakeli. No one knows My intentions.





TEXT 214





bhāla haila, dui bhāi āilā mora sthāne



ghare yāha, bhaya kichu nā kariha mane



SYNONYMS



*bhāla haila*-it was very good; *dui bhāi*-you two brothers; *āilā*-came; *mora*-My; *sthāne*-to the place; *ghare*-home; *yāha*-go; *bhaya*-fear; *kichu*-any; *nā*-do not; *kariha*-have; *mane*-within the mind.



TRANSLATION



"It is very good that you two brothers have come to see Me. Now you can go home. Do not fear anything.





TEXT 215





janme janme tumi dui--kiṅkara āmāra



acirāte kṛṣṇa tomāya karibe uddhāra



SYNONYMS



*janme janme*-birth after birth; *tumi*-you; *dui*-two; *kiṅkara*-servants; *āmāra*-My; *acirāte*-very soon; *kṛṣṇa*-Lord Kṛṣṇa; *tomāya*-of both of you; *karibe*-will do; *uddhāra*-deliverance.



TRANSLATION



"Birth after birth you have been My eternal servants. I am sure that Kṛṣṇa will deliver you very soon."





TEXT 216





eta bali duṅhāra śire dharila dui hāte



dui bhāi prabhu-pada nila nija māthe



SYNONYMS



*eta bali*-saying this; *duṅhāra śire*-on the heads of both of them; *dharila*-placed; *dui*-two; *hāte*-hands; *dui bhāi*-the two brothers; *prabhu-pada*-the lotus feet of the Lord; *nila*-took; *nija māthe*-on their own heads.



TRANSLATION



The Lord then placed His two hands on the heads of both of them, and in return they immediately placed the lotus feet of the Lord on their heads.





TEXT 217





doṅhā āliṅgiyā prabhu balila bhakta-gaṇe



sabe kṛpā kari' uddhāraha dui jane



SYNONYMS



*doṅhā*-both of them; *āliṅgiyā*-embracing; *prabhu*-the Lord; *balila*-said; *bhakta*-gaṇe-unto the devotees; *sabe*-all of you; *kṛpā*-mercy; *kari'*-showing; *uddhāraha*-deliver; *dui*-the two; *jane*-persons.



TRANSLATION



After this, the Lord embraced both of them and requested all of the devotees present to be merciful upon them and deliver them.





TEXT 218





dui jane prabhura kṛpā dekhi' bhakta-gaṇe



'hari' 'hari' bale sabe ānandita-mane



SYNONYMS



*dui jane*-unto the two persons; *prabhura*-of the Lord; *kṛpā*-the mercy; *dekhi'*-seeing; *bhakta-gaṇe*-all the devotees; *hari hari*-the holy name of the Lord; *bale*-chant; *sabe*-all; *ānandita*-cheerful; *mane*-in the mind.



TRANSLATION



When all of the devotees saw the mercy of the Lord upon the two brothers, they were very much gladdened, and they began to chant the holy name of the Lord, "Hari! Hari!"



PURPORT



Śrīla Narottama dāsa Ṭhākura says, chāḍiyā vaiṣṇava sevā nistāra pāyeche kebā: unless one serves a Vaiṣṇava, he cannot be delivered. The spiritual master initiates the disciple to deliver him, and if the disciple executes the order of the spiritual master and does not offend other Vaiṣṇavas, his path is clear. Consequently Śrī Caitanya Mahāprabhu requested all the Vaiṣṇavas present to show mercy toward the two brothers, Rūpa and Sanātana, who had just been initiated by the Lord. When a Vaiṣṇava sees that another Vaiṣṇava is a recipient of the Lord's mercy, he becomes very happy. Vaiṣṇavas are not envious. If a Vaiṣṇava, by the mercy of the Lord, is empowered by Him to distribute the Lord's holy name all over the world, other Vaiṣṇavas become very joyful-that is, if they are truly Vaiṣṇavas. One who is envious of the success of a Vaiṣṇava is certainly not a Vaiṣṇava himself, but an ordinary mundane man. Envy and jealousy are manifested by mundane people, not by Vaiṣṇavas. Why should a Vaiṣṇava be envious of another Vaiṣṇava who is successful in spreading the holy name of the Lord? An actual Vaiṣṇava is very pleased to accept another Vaiṣṇava who is bestowing the Lord's mercy. A mundane person in the dress of a Vaiṣṇava should not be respected but rejected. This is enjoined in the śāstra (upekṣā). The word upekṣā means neglect. One should neglect an envious person. A preacher's duty is to love the Supreme Personality of Godhead, make friendships with Vaiṣṇavas, show mercy to the innocent and reject or neglect those who are envious or jealous. There are many jealous people in the dress of Vaiṣṇavas in this Kṛṣṇa consciousness movement, and they should be completely neglected. There is no need to serve a jealous person who is in the dress of a Vaiṣṇava. When Narottama dāsa Ṭhākura says chāḍiyā vaiṣṇava sevā nistāra payeche kebā, he is indicating an actual Vaiṣṇava, not an envious or jealous person in the dress of a Vaiṣṇava.





TEXT 219





nityānanda, haridāsa, śrīvāsa, gadādhara



mukunda, jagadānanda, murāri, vakreśvara



SYNONYMS



*nityānanda*-Lord Nityānanda; *haridāsa*-Haridāsa Ṭhākura; śrīvāsa-Śrīvāsa Ṭhākura; *gadādhara*-Gadādhara Paṇḍita; *mukunda*-Mukunda; *jagadānanda*-Jagadānanda; *murāri*-Murāri; *vakreśvara*-Vakreśvara.



TRANSLATION



All the Vaiṣṇava associates of the Lord were present, including Nityānanda, Haridāsa Ṭhākura, Śrīvāsa Ṭhākura, Gadādhara Paṇḍita, Mukunda, Jagadānanda, Murāri and Vakreśvara.





TEXT 220





sabāra caraṇe dhari, paḍe dui bhāi



sabe bale,--dhanya tumi, pāile gosāñi



SYNONYMS



*sabāra*-of all of them; *caraṇe*-the lotus feet; *dhari*-touching; *paḍe*-fall down; *dui bhāi*-the two brothers; *sabe bale*-all the Vaiṣṇavas say; *dhanya tumi*-you are so fortunate; *pāile gosāñi*-you have gotten the shelter of the lotus feet of Lord Caitanya Mahāprabhu.



TRANSLATION



In accordance with the instructions of Śrī Caitanya Mahāprabhu, the two brothers, Rūpa and Sanātana, immediately touched the lotus feet of these Vaiṣṇavas, who all became very happy and congratulated the two brothers for having received the mercy of the Lord.



PURPORT



This behavior is indicative of real Vaiṣṇavas. When they saw that Rūpa and Sanātana were fortunate enough to receive the mercy of the Lord, they were so pleased that they all congratulated the two brothers. A jealous person in the dress of a Vaiṣṇava is not at all happy to see the success of another Vaiṣṇava in receiving the Lord's mercy. Unfortunately in this Age of Kali there are many mundane persons in the dress of Vaiṣṇavas, and Śrīla Bhaktivinoda Ṭhākura has described them as disciples of Kali. He says, kali-celā. He indicates that there is another Vaiṣṇava, a pseudo Vaiṣṇava with tilaka on his nose and kaṇṭhī beads around his neck. Such a pseudo Vaiṣṇava associates with money and women and is jealous of successful Vaiṣṇavas. Although passing for a Vaiṣṇava, his only business is earning money in the dress of a Vaiṣṇava. Bhaktivinoda Ṭhākura therefore says that such a pseudo Vaiṣṇava is not a Vaiṣṇava at all but a disciple of Kali-yuga. A disciple of Kali cannot become an ācārya by the decision of some high court. Mundane votes have no jurisdiction to elect a Vaiṣṇava ācārya. A Vaiṣṇava ācārya is self-effulgent, and there is no need for any court judgment. A false ācārya may try to override a Vaiṣṇava by a high-court decision, but Bhaktivinoda Ṭhākura says that he is nothing but a disciple of Kali-yuga.





TEXT 221





sabā-pāśa ājñā māgi' calana-samaya



prabhu-pade kahe kichu kariyā vinaya



SYNONYMS



*sabā*-all of them; *pāśa*-from; *ājñā*-order; *māgi'*-taking; *calana*-samaya-at the time of departure; *prabhu*-pade-at the lotus feet of the Lord; *kahe*-say; *kichu*-something; *kariyā*-doing; *vinaya*-submission.



TRANSLATION



After begging the permission of all the Vaiṣṇavas present, the two brothers, at the time of their departure, humbly submitted something at the lotus feet of the Lord.





TEXT 222





ihāṅ haite cala, prabhu, ihāṅ nāhi kāya



yadyapi tomāre bhakti kare gauḍa-rāja



SYNONYMS



*ihāṅ haite*-from this place; *cala*-please depart; *prabhu*-dear Lord; *ihāṅ*-in this place; *nāhi kāya*-there is no other business; *yadyapi*-although; *tomāre*-unto You; *bhakti*-respect; *kare*-shows; *gauḍa-rāja*-the King of Bengal.



TRANSLATION



They said, "Dear Lord, although the King of Bengal, Nawab Hussain Shah, is very respectful toward You, You have no other business here. Kindly depart from this place.





TEXT 223





tathāpi yavana jāti, nā kari pratīti



tīrtha-yātrāya eta saṅghaṭṭa bhāla nahe rīti



SYNONYMS



*tathāpi*-still; *yavana jāti*-by caste a Muslim; *nā*-does not; *kari*-do; *pratīti*-confidence; *tīrtha-yātrāya*-in going for a pilgrimage; *eta*-so; *saṅghaṭṭa*-crowd; *bhāla*-good; *nahe*-not; *rīti*-etiquette.



TRANSLATION



"Although the King is respectful toward You, he still belongs to the yavana class and should not be believed. We think that there is no need for such a great crowd to accompany You on Your pilgrimage to Vṛndāvana.





TEXT 224





yāra saṅge cale ei loka lakṣa-koṭi



vṛndāvana-yātrāra e nahe paripāṭī



SYNONYMS



*yāra*-of whom; *saṅge*-in the company; *cale*-follow; *ei*-these; *loka*-people; *lakṣa*-koṭi-hundreds and thousands; *vṛndāvana-yātrāra*-of going to Vṛndāvana; *e*-this; *nahe*-not; *paripāṭī*-method.



TRANSLATION



"Dear Lord, You are going to Vṛndāvana with hundreds and thousands of people following You, and this is not a fitting way to go on a pilgrimage."



PURPORT



Sometimes, for business purposes, large crowds of men are taken to different places of pilgrimage, and money is collected from them. That is a very lucrative business, but Rūpa and Sanātana Gosvāmīs, expressing their opinion in the presence of Lord Caitanya Mahāprabhu, disapproved of such crowded pilgrimages. Actually when Lord Caitanya visited Vṛndāvana, He visited it alone and accepted a servant only at His devotees' request. He never visited Vṛndāvana with crowds of people for a commercial purpose.





TEXT 225





yadyapi vastutaḥ prabhura kichu nāhi bhaya



tathāpi laukika-līlā, loka-ceṣṭā-maya



SYNONYMS



*yadyapi*-although; *vastutaḥ*-in fact; *prabhura*-of the Lord; *kichu*-any; *nāhi*-there is not; *bhaya*-fear; *tathāpi*-still; *laukika*-līlā-general pastimes; *loka*-ceṣṭā-maya-consisting of popular behavior.



TRANSLATION



Although Śrī Caitanya Mahāprabhu was Śrī Kṛṣṇa Himself, the Supreme Lord, and was therefore not at all fearful, He still acted like a human being to teach neophytes how to act.





TEXT 226





eta bali' caraṇa vandi' gelā dui-jana



prabhura sei grāma haite calite haila mana



SYNONYMS



*eta bali'*-saying this; *caraṇa vandi'*-offering prayers to the lotus feet of Lord Caitanya; *gelā*-went back; *dui-jana*-the two brothers; *prabhura*-of Śrī Caitanya Mahāprabhu; *sei*-that; *grāma*-village; *haite*-from; *calite*-to go; *haila*-there was; *mana*-the mind.



TRANSLATION



Having spoken thus, the two brothers offered prayers to the lotus feet of the Lord and returned to their homes. Lord Caitanya Mahāprabhu then desired to leave that village.





TEXT 227





prāte cali' āilā prabhu 'kānāira nāṭaśālā'



dekhila sakala tāhāṅ kṛṣṇa-caritra-līlā



SYNONYMS



*prāte*-in the morning; *cali'*-departing; *āilā*-came; *prabhu*-the Lord; *kānāira nāṭaśālā*-to the place of the name Kānāi Nāṭaśālā; *dekhila*-saw; *sakala*-all; *tāhāṅ*-there; *kṛṣṇa-caritra-līlā*-the pastimes of Kṛṣṇa.



TRANSLATION



In the morning, the Lord left and went to a place known as Kānāi Nāṭaśālā. While there, He saw may pastimes of Lord Kṛṣṇa.



PURPORT



In those days in Bengal there were many places known as Kānāi Nāṭaśālā, where pictures of the pastimes of Lord Kṛṣṇa were kept. People used to go there to see them. This is called kṛṣṇa-caritra-līlā. In Bengal there are still many places called hari-sabhā, which indicates a place where local people gather to chant the Hare Kṛṣṇa mahā-mantra and discuss the pastimes of Lord Kṛṣṇa. The word kānāi means "Lord Kṛṣṇa's," and nāṭaśālā indicates a place where pastimes are demonstrated. So those places which at the present moment are called hari-sabhā may previously have been known as Kānāi Nāṭaśālā.





TEXT 228





sei rātre prabhu tāhāṅ cinte mane mana



saṅge saṅghaṭṭa bhāla nahe, kaila sanātana



SYNONYMS



*sei rātre*-that night; *prabhu*-the Lord; *tāhāṅ*-there; *cinte*-thinks; *mane*-within His mind; *mana*-the mind; *saṅge*-with Him; *saṅghaṭṭa*-crowds of men; *bhāla nahe*-is not good; *kaila sanātana*-Sanātana has so spoken.



TRANSLATION



That night the Lord considered Sanātana Gosvāmī's proposal that He should not go to Vṛndāvana followed by so many people.





TEXT 229





mathurā yāiba āmi eta loka saṅge



kichu sukha nā pāiba, habe rasa-bhaṅge



SYNONYMS



*mathurā*-the holy place of the name Mathurā; *yāiba*-shall go; *āmi*-I; *eta*-so many; *loka*-people; *saṅge*-with; *kichu*-any; *sukha*-happiness; *nā*-not; *pāiba*-I shall get; *habe*-there will be; *rasa-bhaṅge*-a disturbance in the atmosphere.



TRANSLATION



The Lord thought, "If I go to Mathurā with such crowds behind Me, it would not be a very happy situation, for the atmosphere would be disturbed."



PURPORT



Śrī Caitanya Mahāprabhu confirms that visiting a holy place like Vṛndāvana with so many people is simply disturbing. He would not find the happiness He desired by visiting such holy places in that way.





TEXT 230





ekākī yāiba, kimvā saṅge eka jana



tabe se śobhaye vṛndāvanere gamana



SYNONYMS



*ekākī*-alone; *yāiba*-I shall go; *kimvā*-or; *saṅge*-with; *eka*-one; *jana*-person; *tabe*-then only; *se*-that; *śobhaye*-becomes beautiful; *vṛndāvanere*-to Vṛndāvana; *gamana*-going.



TRANSLATION



The Lord concluded that He would go alone to Vṛndāvana or, at most, would take only one person as His companion. In that way, going to Vṛndāvana would be very pleasant.





TEXT 231





eta cinti prātaḥ-kāle gaṅgā-snāna kari'



'nīlācale yāba' bali' calilā gaurahari



SYNONYMS



*eta cinti*-thus thinking; *prātaḥ-kāle*-in the morning; *gaṅgā*-snāna-bathing in the Ganges; *kari'*-performing; *nīlācale yāba*-I shall go to Nīlācala (Jagannātha Purī); *bali'*-saying; *calilā*-started; *gaurahari*-Śrī Caitanya Mahāprabhu.



TRANSLATION



Thinking like this, the Lord took His morning bath in the Ganges and started for Nīlācala, saying "I shall go there."





TEXT 232





ei mata cali' cali' āilā śāntipure



dina pāṅca-sāta rahilā ācāryera ghare



SYNONYMS



*ei mata*-in this way; *cali' cali'*-walking; *āilā*-came; *śāntipure*-to Śāntipura; *dina pāṅca*-sāta-five or seven days; *rahilā*-remained; *ācāryera ghare*-at the house of Advaita Ācārya.



TRANSLATION



Walking and walking, Śrī Caitanya Mahāprabhu arrived at Śāntipura and remained at the house of Advaita Ācārya for five to seven days.





TEXT 233





śacī-devī āni' tāṅre kaila namaskāra



sāta dina tāṅra ṭhāñi bhikṣā-vyavahāra



SYNONYMS



*śacī*-devī-mother Śacīdevī; *āni'*-calling her; *tāṅre*-unto Lord Caitanya Mahāprabhu; *kaila*-did; *namaskāra*-obeisances; *sāta dina*-seven days; *tāṅra ṭhāñi*-from Śacīdevī; *bhikṣā*-vyavahāra-accepting meals.



TRANSLATION



Taking this opportunity, Śrī Advaita Ācārya Prabhu sent for mother Śacīdevī, and she remained at His house for seven days to prepare the meals for Śrī Caitanya Mahāprabhu.





TEXT 234





tāṅra ājñā lañā punaḥ karilā gamane



vinaya kariyā vidāya dila bhakta-gaṇe



SYNONYMS



*tāṅra ājñā lañā*-taking the permission of mother Śacīdevī; *punaḥ*-again; *karilā*-did; *gamane*-starting; *vinaya kariyā*-by submitting pleasing words; *vidāya*-farewell; *dila*-gave; *bhakta-gaṇe*-to all the devotees.



TRANSLATION



Taking permission from His mother, Lord Caitanya Mahāprabhu started for Jagannātha Purī. When the devotees followed Him, He humbly begged them to remain and bade them all farewell.





TEXT 235





janā dui saṅge āmi yāba nīlācale



āmāre milibā āsi' ratha-yātrā-kāle



SYNONYMS



*janā*-persons; *dui*-two; *saṅge*-with; *āmi*-I; *yāba*-shall go; *nīlācale*-to Jagannātha Purī; *āmāre*-Me; *milibā*-will meet; *āsi'*-coming there; *ratha*-yātrā-kāle-during the time of the car festival.



TRANSLATION



Śrī Caitanya Mahāprabhu, although requesting all the devotees to go back, allowed two people to follow Him. He requested all the devotees to come to Jagannātha Purī and meet Him during the car festival.





TEXT 236





balabhadra bhaṭṭācārya, āra paṇḍita dāmodara



dui-jana-saṅge prabhu āilā nīlācala



SYNONYMS



*balabhadra bhaṭṭācārya*-of the name Balabhadra Bhaṭṭācārya; *āra*-and; *paṇḍita dāmodara*-Dāmodara Paṇḍita; *dui*-jana-two persons; *saṅge*-with; *prabhu*-the Lord; *āilā*-went back; *nīlācala*-to Jagannātha Purī.



TRANSLATION



The two persons who accompanied Śrī Caitanya Mahāprabhu to Jagannātha Purī [Nīlācala] were Balabhadra Bhaṭṭācārya and Dāmodara Paṇḍita.





TEXT 237





dina kata tāhāṅ rahi' calilā vṛndāvana



lukāñā calilā rātre, nā jāne kona jana



SYNONYMS



*dina kata*-a few days; *tāhāṅ*-at Jagannātha Purī; *rahi'*-remaining; *calilā*-started; *vṛndāvana*-for Vṛndāvana; *lukāñā*-keeping secret; *calilā*-started; *rātre*-at night; *nā jāne*-did not know; *kona*-some; *jana*-person.



TRANSLATION



After remaining at Jagannātha Purī for a few days, the Lord secretly started for Vṛndāvana at night. He did this without anyone's knowledge.





TEXT 238





balabhadra bhaṭṭācārya rahe mātra saṅge



jhārikhaṇḍa-pathe kāśī āilā mahā-raṅge



SYNONYMS



*balabhadra bhaṭṭācārya*-of the name Balabhadra Bhaṭṭācārya; *rahe*-remains; *mātra*-only; *saṅge*-with Him; *jhāri*-khaṇḍa-pathe-on the way through Jhārikhaṇḍa (Madhya Pradesh); *kāśī*-in Benares; *āilā*-arrived; *mahā*-raṅge-with great delight.



TRANSLATION



When Śrī Caitanya Mahāprabhu left Jagannātha Purī for Vṛndāvana, only Balabhadra Bhaṭṭācārya was with Him. Thus He traveled on the path through Jhārikhaṇḍa and arrived in Benares with great delight.





TEXT 239





dina cāra kāśīte rahi' gelā vṛndāvana



mathurā dekhiyā dekhe dvādaśa kānana



SYNONYMS



*dina cāra*-only four days; *kāśīte*-at Benares; *rahi'*-remaining; *gelā*-started for; *vṛndāvana*-the holy place Vṛndāvana; *mathurā*-the holy place Mathurā; *dekhiyā*-after seeing; *dekhe*-visits; *dvādaśa*-twelve; *kānana*-forests.



TRANSLATION



Śrī Caitanya Mahāprabhu stayed at Benares only four days and then left for Vṛndāvana. After seeing the town of Mathurā, He visited the twelve forests.



PURPORT



Those who visit the Vṛndāvana area today also generally visit twelve places, known as the twelve forests. They start at Mathurā, where there is Kāmya-vana. From there they go to Tāla-vana, Tamāla-vana, Madhu-vana, Kusuma-vana, Bhāṇḍīra-vana, Bilva-vana, Bhadra-vana, Khadira-vana, Loha-vana, Kumuda-vana and Gokula-mahāvana.





TEXT 240





līlā-sthala dekhi' preme ha-ilā asthira



balabhadra kaila tāṅre mathurāra bāhira



SYNONYMS



*līlā-sthala*-all the holy places of Lord Kṛṣṇa's pastimes; *dekhi'*-visiting; *preme*-in great ecstasy; *ha*-ilā-became; *asthira*-agitated; *balabhadra*-of the name Balabhadra; *kaila*-assisted; *tāṅre*-Lord Caitanya Mahāprabhu; *mathurāra*-of the town of Mathurā; *bāhira*-outside.



TRANSLATION



When Śrī Caitanya Mahāprabhu visited all twelve places of Śrī Kṛṣṇa's pastimes, He became very agitated because of ecstasy. Balabhadra Bhaṭṭācārya somehow or other got Him out of Mathurā.





TEXT 241





gaṅgā-tīra-pathe lañā prayāge āilā



śrī-rūpa āsi' prabhuke tathāi mililā



SYNONYMS



*gaṅgā-tīra-pathe*-the path on the bank of the Ganges; *lañā*-taking; *prayāge*-in Allahabad; *āilā*-arrived; *śrī-rūpa*-of the name Śrī Rūpa; *āsi'*-coming there; *prabhuke*-Lord Śrī Caitanya Mahāprabhu; *tathāi*-there; *mililā*-met.



TRANSLATION



After leaving Mathurā, the Lord began to walk along a path on the bank of the Ganges, and finally He reached the holy place named Prayāga [Allahabad]. It was there that Śrīla Rūpa Gosvāmī came and met the Lord.





TEXT 242





daṇḍavat kari' rūpa bhūmite paḍilā



parama ānande prabhu āliṅgana dilā



SYNONYMS



*daṇḍavat kari'*-offering obeisances; rūpa-Śrīla Rūpa Gosvāmī; *bhūmite*-on the ground; *paḍilā*-fell; *parama*-great; *ānande*-in delight; *prabhu*-the Lord; *āliṅgana*-embracing; *dilā*-gave.



TRANSLATION



At Prayāga, Rūpa Gosvāmī fell down on the ground to offer obeisances to the Lord, and the Lord embraced him with great delight.





TEXT 243





śrī-rūpe śikṣā karāi' pāṭhāilā vṛndāvana



āpane karilā vārāṇasī āgamana



SYNONYMS



*śrī*-rūpe śikṣā karāi'-teaching Śrīla Rūpa Gosvāmī; *pāṭhāilā*-sent; *vṛndāvana*-toward Vṛndāvana; *āpane*-Himself; *karilā*-did; *vārāṇasī*-to Benares; *āgamana*-coming.



TRANSLATION



After instructing Śrīla Rūpa Gosvāmī at Prayāga at the Daśāśvamedha-ghāṭa, Caitanya Mahāprabhu ordered him to go to Vṛndāvana. The Lord then returned to Vārāṇasī.





TEXT 244





kāśīte prabhuke āsi' mililā sanātana



dui māsa rahi' tāṅre karāilā śikṣaṇa



SYNONYMS



*kāśīte*-at Vārāṇasī; *prabhuke*-the Lord; *āsi'*-arriving; *mililā*-met; *sanātana*-of the name Sanātana Gosvāmī; *dui*-two; *māsa*-months; *rahi'*-remaining; *tāṅre*-unto him; *karāilā*-did; *śikṣaṇa*-instruction.



TRANSLATION



When Lord Caitanya Mahāprabhu arrived at Vārāṇasī, Sanātana Gosvāmī met Him there. The Lord remained there for two months and instructed Sanātana Gosvāmī perfectly.





TEXT 245





mathurā pāṭhāilā tāṅre diyā bhakti-bala



sannyāsīre kṛpā kari' gelā nīlācala



SYNONYMS



*mathurā*-to Mathurā; *pāṭhāilā*-sent; *tāṅre*-him; *diyā*-giving; *bhakti-bala*-the strength of devotion; *sannyāsīre*-unto the Māyāvādī sannyāsīs; *kṛpā*-mercy; *kari'*-giving; *gelā*-went back; *nīlācala*-to Jagannātha Purī.



TRANSLATION



After fully instructing Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu sent him to Mathurā with empowered devotional service. In Benares He also bestowed His mercy upon the Māyāvādī sannyāsīs. He then returned to Nīlācala [Jagannātha Purī].





TEXT 246





chaya vatsara aiche prabhu karilā vilāsa



kabhu iti-uti, kabhu kṣetra-vāsa



SYNONYMS



*chaya vatsara*-six years; *aiche*-in that way; *prabhu*-the Lord; *karilā*-did; *vilāsa*-pastimes; *kabhu*-sometimes; *iti*-uti-here and there; *kabhu*-sometimes; *kṣetra*-vāsa-residing at Jagannātha Purī.



TRANSLATION



The Lord traveled all over India for six years. He was sometimes here and sometimes there performing His transcendental pastimes, and sometimes He remained at Jagannātha Purī.





TEXT 247





ānande bhakta-saṅge sadā kīrtana-vilāsa



jagannātha-daraśana, premera vilāsa



SYNONYMS



*ānande*-in great delight; *bhakta*-saṅge-with devotees; *sadā*-always; *kīrtana*-of chanting; *vilāsa*-enjoyment; *jagannātha*-Lord Jagannātha; *daraśana*-visiting; *premera*-of ecstasy; *vilāsa*-pastimes.



TRANSLATION



While at Jagannātha Purī, the Lord passed His time in great joy by performing saṅkīrtana and visiting the temple of Jagannātha in great ecstasy.





TEXT 248





madhya-līlāra kailuṅ ei sūtra-vivaraṇa



antya-līlāra sūtra ebe śuna, bhakta-gaṇa



SYNONYMS



*madhya-līlāra*-of the madhya-līlā, the middle portion of His pastimes; *kailuṅ*-I have made; *ei*-this; *sūtra*-synopsis; *vivaraṇa*-description; *antya-līlāra*-of the pastimes at the end, known as antya-līlā; *sūtra*-synopsis; *ebe*-now; *śuna*-hear; *bhakta-gaṇa*-all devotees.



TRANSLATION



Thus I have given a synopsis of the madhya-līlā, the middle pastimes of the Lord. Now, O devotees, kindly hear the synopsis of the final pastimes of the Lord, known as antya-līlā.





TEXT 249





vṛndāvana haite yadi nīlācale āilā



āṭhāra varṣa tāhāṅ vāsa, kāhāṅ nāhi gelā



SYNONYMS



*vṛndāvana haite*-from Vṛndāvana; *yadi*-though; *nīlācale*-to Jagannātha Purī; *āilā*-came back; *āṭhāra*-eighteen; *varṣa*-years; *tāhāṅ*-at Jagannātha Purī; *vāsa*-residence; *kāhāṅ*-anywhere; *nāhi*-not; *gelā*-went.



TRANSLATION



When the Lord returned to Jagannātha Purī from Vṛndāvana, He remained there and did not go anywhere else for eighteen years.





TEXT 250





prativarṣa āisena tāhāṅ gauḍera bhakta-gaṇa



cāri māsa rahe prabhura saṅge sammilana



SYNONYMS



*prativarṣa*-each year; *āisena*-visit; *tāhāṅ*-there; *gauḍera*-of Bengal; *bhakta-gaṇa*-all the devotees; *cāri*-four; *māsa*-months; *rahe*-remain; *prabhura*-Lord Caitanya Mahāprabhu; *saṅge*-with; *sammilana*-meeting.



TRANSLATION



During those eighteen years, all the devotees of Bengal used to visit Him at Jagannātha Purī every year. They would remain there for four continuous months and enjoy the company of the Lord.





TEXT 251





nirantara nṛtya-gīta kīrtana-vilāsa



ācaṇḍāle prema-bhakti karilā prakāśa



SYNONYMS



*nirantara*-without stopping; *nṛtya*-gīta-chanting and dancing; *kīrtana*-of saṅkīrtana; *vilāsa*-enjoyment; *ā-caṇḍāle*-to everyone, even to the lowest person; *prema*-bhakti-love of Godhead; *karilā*-did; *prakāśa*-manifestation.



TRANSLATION



At Jagannātha Purī, Śrī Caitanya Mahāprabhu performed chanting and dancing unceasingly. Thus He enjoyed the pastime of saṅkīrtana. He manifested His causeless mercy, pure love of God, to everyone, including the lowest man.





TEXT 252





paṇḍita-gosāñi kaila nīlācale vāsa



vakreśvara, dāmodara, śaṅkara, haridāsa



SYNONYMS



*paṇḍita*-gosāñi-Gadādhara Paṇḍita; *kaila*-did; *nīlācale*-at Jagannātha Purī; *vāsa*-living; *vakreśvara*-of the name Vakreśvara; *dāmodara*-Dāmodara Paṇḍita; *śaṅkara*-of the name Śaṅkara; *haridāsa*-Haridāsa Ṭhākura.



TRANSLATION



Residing with the Lord at Jagannātha Purī were Paṇḍita Gosāñi and other devotees, such as Vakreśvara, Dāmodara, Śaṅkara and Haridāsa Ṭhākura.





TEXT 253





jagadānanda, bhagavān, govinda, kāsīśvara



paramānanda-purī, āra svarūpa-dāmodara



SYNONYMS



*jagadānanda*-of the name Jagadānanda; *bhagavān*-of the name Bhagavān; *govinda*-of the name Govinda; *kāsīśvara*-of the name Kāsīśvara; *paramānanda-purī*-of the name Paramānanda Purī; *āra svarūpa-dāmodara*-and Svarūpa Dāmodara, His secretary.



TRANSLATION



Jagadānanda, Bhagavān, Govinda, Kāśīśvara, Paramānanda Purī and Svarūpa Dāmodara were other devotees who also lived with the Lord.





TEXT 254





kṣetra-vāsī rāmānanda rāya prabhṛti



prabhu-saṅge ei saba kaila nitya-sthiti



SYNONYMS



*kṣetra*-vāsī-residents of Jagannātha Purī; *rāmānanda rāya*-of the name Rāmānanda Rāya; *prabhṛti*-and others; *prabhu*-saṅge-with the Lord; *ei saba*-all of them; *kaila*-did; *nitya*-sthiti-permanently living.



TRANSLATION



Śrīla Rāmānanda Rāya and other devotees who were residents of Jagannātha Purī also remained permanently with the Lord.





TEXTS 255-256





advaita, nityānanda, mukunda, śrīvāsa



vidyānidhi, vāsudeva, murāri,--yata dāsa



prativarṣe āise saṅge rahe cāri-māsa



tāṅ-sabā lañā prabhura vividha vilāsa



SYNONYMS



*advaita*-of the name Advaita; *nityānanda*-of the name Nityānanda; *mukunda*-of the name Mukunda; *śrīvāsa*-of the name Śrīvāsa; *vidyānidhi*-of the name Vidyānidhi; *vāsudeva*-of the name Vāsudeva; *murāri*-of the name Murāri; *yata dāsa*-all servitors of the Lord; *prativarṣe*-each year; *āise*-go there; *saṅge*-in association; *rahe*-remain; *cāri*-māsa-four months; *tāṅ-sabā*-all of them; *lañā*-taking; *prabhura*-of the Lord; *vividha*-various; *vilāsa*-pastimes.



TRANSLATION



Other devotees of the Lord-headed by Advaita Ācārya, Nityānanda Prabhu, Mukunda, Śrīvāsa, Vidyānidhi, Vāsudeva and Murāri-used to visit Jagannātha Purī and remain with the Lord for four continuous months. The Lord enjoyed various pastimes in their company.





TEXT 257





haridāsera siddhi-prāpti,--adbhuta se saba



āpani mahāprabhu yāṅra kaila mahotsava



SYNONYMS



*haridāsera*-of Ṭhākura Haridāsa; *siddhi*-prāpti-passing away; *adbhuta*-wonderful; *se*-those; *saba*-all incidents; *āpani*-personally; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *yāṅra*-whose; *kaila*-performed; *mahā*-utsava-festival.



TRANSLATION



At Jagannātha Purī, Haridāsa Ṭhākura passed away. The incident was very wonderful because the Lord Himself performed the festival of Ṭhākura Haridāsa's departure.





TEXT 258





tabe rūpa-gosāñira punar-āgamana



tāṅhāra hṛdaye kaila prabhu śakti-sañcāraṇa



SYNONYMS



*tabe*-thereafter; *rūpa-gosāñira*-of Śrīla Rūpa Gosvāmī; *punaḥ-āgamana*-again coming there; *tāṅhāra*-of him; *hṛdaye*-in the heart; *kaila*-did; *prabhu*-the Lord; *śakti*-sañcāraṇa-invoking of transcendental power.



TRANSLATION



At Jagannātha Purī Śrīla Rūpa Gosvāmī met the Lord again, and the Lord invested his heart with all transcendental power.





TEXT 259





tabe choṭa haridāse prabhu kaila daṇḍa



dāmodara-paṇḍita kaila prabhuke vākya-daṇḍa



SYNONYMS



*tabe*-thereafter; *choṭa haridāse*-unto Junior Haridāsa; *prabhu*-the Lord; *kaila*-did; *daṇḍa*-punishment; *dāmodara-paṇḍita*-of the name Dāmodara Paṇḍita; *kaila*-did; *prabhuke*-unto the Lord; *vākya*-daṇḍa-chastisement as a warning.



TRANSLATION



After this, the Lord punished Junior Haridāsa, and Dāmodara Paṇḍita gave some warning to the Lord.



PURPORT



Actually Dāmodara Paṇḍita was the eternal servant of the Lord. He could not punish the Lord at any time, nor had he any desire to, but He did give some warning to the Lord so that others would not blaspheme Him. Of course, He should have known that the Lord is the Supreme Personality of Godhead and is free to act in any way. There is no need to warn Him, and such an action is not very much appreciated by advanced devotees.





TEXT 260





tabe sanātana-gosāñira punar-āgamana



jyaiṣṭha-māse prabhu tāṅre kaila parīkṣaṇa



SYNONYMS



*tabe*-thereafter; *sanātana-gosāñira*-of Sanātana Gosvāmī; *punaḥ-āgamana*-again coming; *jyaiṣṭha-māse*-in the month of Jyaiṣṭha (May-June); *prabhu*-the Lord; *tāṅre*-him; *kaila*-did; *parīkṣaṇa*-examination.



TRANSLATION



Thereafter Sanātana Gosvāmī met the Lord again, and the Lord tested him in scorching heat during the month of Jyaiṣṭha.





TEXT 261





tuṣṭa hañā prabhu tāṅre pāṭhāilā vṛndāvana



advaitera haste prabhura adbhuta bhojana



SYNONYMS



*tuṣṭa hañā*-being very much pleased; *prabhu*-the Lord; *tāṅre*-him; *pāṭhāilā*-sent back; *vṛndāvana*-to Vṛndāvana; *advaitera*-of Advaita Ācārya; *haste*-in the hands; *prabhura*-of the Lord; *adbhuta*-wonderful; *bhojana*-feasting.



TRANSLATION



Being pleased, the Lord sent Sanātana Gosvāmī back to Vṛndāvana. After that, He was fed wonderfully by the hands of Śrī Advaita Ācārya.





TEXT 262





nityānanda-saṅge yukti kariyā nibhṛte



tāṅre pāṭhāilā gauḍe prema pracārite



SYNONYMS



*nityānanda*-saṅge-with Nityānanda Prabhu; *yukti*-discussion; *kariyā*-making; *nibhṛte*-in privacy; *tāṅre*-Him; *pāṭhāilā*-sent; *gauḍe*-to Bengal; *prema*-love of Godhead; *pracārite*-to preach.



TRANSLATION



After sending Sanātana Gosvāmī back to Vṛndāvana, the Lord privately consulted with Śrī Nityānanda Prabhu. He then sent Him to Bengal to preach love of Godhead.





TEXT 263





tabe ta' vallabha bhaṭṭa prabhure mililā



kṛṣṇa-nāmera artha prabhu tāṅhāre kahilā



SYNONYMS



*tabe ta'*-thereafter; *vallabha bhaṭṭa*-of the name Vallabha Bhaṭṭa; *prabhure*-Lord Śrī Caitanya Mahāprabhu; *mililā*-met; *kṛṣṇa-nāmera*-of the holy name of Kṛṣṇa; *artha*-import; *prabhu*-the Lord; *tāṅhāre*-unto him; *kahilā*-explained.



TRANSLATION



Soon afterward, Vallabha Bhaṭṭa met the Lord at Jagannātha Purī, and the Lord explained to him the import of the holy name of Kṛṣṇa.



PURPORT



This Vallabha Bhaṭṭa is the head of the Vaiṣṇava sampradāya known as the Vallabhācārya-sampradāya in western India. There is a long story about Vallabha Ācārya narrated in the *Caitanya-caritāmṛta*, specifically in the Seventh Chapter of *Antya-līlā* and the Nineteenth Chapter of *Madhya-līlā*. Lord Caitanya Mahāprabhu visited the house of Vallabha Ācārya on the other side of Prayāga, in a place known as Ādāila-grāma. Later, Vallabha Bhaṭṭa saw Caitanya Mahāprabhu at Jagannātha Purī to explain his commentary on *Śrīmad-Bhāgavatam*. He was very proud of his writings, but Śrī Caitanya Mahāprabhu corrected him, telling him that a Vaiṣṇava should be humble and follow in the footsteps of his predecessors. The Lord told him that his pride in being superior to Śrīdhara Svāmī was not at all befitting a Vaiṣṇava.





TEXT 264





pradyumna miśrere prabhu rāmānanda-sthāne



kṛṣṇa-kathā śunāila kahi' tāṅra guṇe



SYNONYMS



*pradyumna miśrere*-of the name Pradyumna Miśra; *prabhu*-Lord Caitanya Mahāprabhu; *rāmānanda*-sthāne-at the place of Rāmānanda Rāya; *kṛṣṇa*-kathā-topics of Lord Śrī Kṛṣṇa; *śunāila*-caused to hear; *kahi'*-explaining; *tāṅra*-of Rāmānanda Rāya; *guṇe*-the transcendental qualities.



TRANSLATION



After explaining the transcendental qualities of Rāmānanda Rāya, the Lord sent Pradyumna Miśra to the residence of Rāmānanda Rāya, and Pradyumna Miśra learned kṛṣṇa-kathā from him.





TEXT 265





gopīnātha paṭṭanāyaka--rāmānanda-bhrātā



rājā māritechila, prabhu haila trātā



SYNONYMS



*gopīnātha paṭṭanāyaka*-of the name Gopīnātha Paṭṭanāyaka; *rāmānanda-bhrātā*-the brother of Śrī Rāmānanda Rāya; *rājā*-the King; *māritechila*-condemned to death; *prabhu*-Lord Caitanya Mahāprabhu; *haila*-became; *trātā*-the deliverer.



TRANSLATION



After this, Lord Caitanya Mahāprabhu saved Gopīnātha Paṭṭanāyaka, the younger brother of Rāmānanda Rāya, from being condemned to death by the King.





TEXT 266





rāmacandra-purī-bhaye bhikṣā ghāṭāilā



vaiṣṇavera duḥkha dekhi' ardheka rākhilā



SYNONYMS



*rāmacandra*-purī-bhaye-due to fear of Rāmacandra Purī; *bhikṣā*-the proportion of eating; *ghāṭāilā*-decreased; *vaiṣṇavera*-of all the Vaiṣṇavas; *duḥkha*-unhappiness; *dekhi'*-understanding; *ardheka*-half of the portion; *rākhilā*-kept.



TRANSLATION



Rāmacandra Purī criticized Lord Caitanya Mahāprabhu's eating; therefore the Lord reduced His eating to a minimum. However, when all the Vaiṣṇavas became very sorry, the Lord increased His portion to half as much as usual.





TEXT 267





brahmāṇḍa-bhitare haya caudda bhuvana



caudda-bhuvane vaise yata jīva-gaṇa



SYNONYMS



*brahmāṇḍa*-bhitare-within the universe; *haya*-there are; *caudda bhuvana*-fourteen planetary systems; *caudda-bhuvane*-in those fourteen planetary systems; *vaise*-reside; *yata*-as many as there are; *jīva*-gaṇa-living entities.



TRANSLATION



There are fourteen planetary systems within the universe, and all living entities reside in those planetary systems.





TEXT 268





manuṣyera veśa dhari' yātrikera chale



prabhura darśana kare āsi' nīlācale



SYNONYMS



*manuṣyera*-of human beings; *veśa dhari'*-dressing themselves; *yātrikera chale*-as if pilgrims; *prabhura*-of Lord Caitanya Mahāprabhu; *darśana kare*-visit; *āsi'*-coming; *nīlācale*-to Jagannātha Purī.



TRANSLATION



Dressing like human beings on pilgrimage, they all used to come to Jagannātha Purī to visit Śrī Caitanya Mahāprabhu.





TEXT 269





eka-dina śrīvāsādi yata bhakta-gaṇa



mahāprabhura guṇa gāñā karena kīrtana



SYNONYMS



*eka-dina*-one day; śrīvāsa-ādi-Śrīvāsa Ṭhākura and others; *yata*-all; *bhakta*-gaṇa-devotees; *mahāprabhura*-of Lord Caitanya Mahāprabhu; *guṇa*-qualities; *gāñā*-describing; *karena*-perform; *kīrtana*-chanting.



TRANSLATION



One day all the devotees, headed by Śrīvāsa Ṭhākura, were chanting the transcendental qualities of Śrī Caitanya Mahāprabhu.





TEXT 270





śuni' bhakta-gaṇe kahe sa-krodha vacane



kṛṣṇa-nāma-guṇa chāḍi, ki kara kīrtane



SYNONYMS



*śuni'*-hearing this; *bhakta-gaṇe*-to all the devotees; *kahe*-the Lord says; *sa*-krodha vacane-talking in an angry mood; *kṛṣṇa*-nāma-guṇa chāḍi-leaving aside the transcendental qualities and the name of the Lord; *ki kara kīrtane*-what kind of chanting are you performing.



TRANSLATION



Not liking the chanting of His transcendental qualities, Śrī Caitanya Mahāprabhu chastised them as if He were angry. "What kind of chanting is this?" He asked. "Are you leaving aside the chanting of the holy name of the Lord?"





TEXT 271





auddhatya karite haila sabākāra mana



svatantra ha-iyā sabe nāśā 'be bhuvana



SYNONYMS



*auddhatya*-impudence; *karite*-to do; *haila*-was; *sabākāra*-of all of you; *mana*-the mind; *svatantra*-independent; *ha*-iyā-becoming; *sabe*-all of you; *nāśā 'be*-will spoil; *bhuvana*-the whole world.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu chastised all the devotees, telling them not to show impudence and spoil the entire world by becoming independent.



PURPORT



Śrī Caitanya Mahāprabhu warned all His followers not to become independent or impudent. Unfortunately, after the disappearance of Lord Caitanya Mahāprabhu, many apa-sampradāyas (so-called followers) invented many ways not approved by the ācāryas. Bhaktivinoda Ṭhākura has described them as the āula, bāula, kartābhajā, neḍā, daraveśa, sāni sahajiyā, sakhībhekī, smārta, jāta-gosāñi, ativāḍī, cūḍādhārī and gaurāṅga-nāgarī.





The āula-sampradāya, bāula-sampradāya and others invented their own ways of understanding Lord Caitanya's philosophy, without following in the footsteps of the ācāryas. Śrī Caitanya Mahāprabhu Himself indicates herein that all such attempts would simply spoil the spirit of His cult.





TEXT 272





daśa-dike koṭī koṭī loka hena kāle



jaya kṛṣṇa-caitanya' bali' kare kolāhale



SYNONYMS



*daśa-dike*-in the ten directions; *koṭī koṭī*-many thousands of men; *loka*-people; *hena kāle*-at this time; *jaya kṛṣṇa-caitanya*-all glories to Lord Caitanya Mahāprabhu; *bali'*-loudly crying; *kare*-make; *kolāhale*-a tumultuous sound.



TRANSLATION



When Śrī Caitanya Mahāprabhu was apparently in a angry mood and chastising His devotees, many thousands of people outside loudly cried in a tumultuous voice, "All glories to Śrī Caitanya Mahāprabhu!"





TEXT 273





jaya jaya mahāprabhu--vrajendra-kumāra



jagat tārite prabhu, tomāra avatāra



SYNONYMS



*jaya jaya mahāprabhu*-all glories to Lord Caitanya Mahāprabhu; *vrajendra*-kumāra-originally Lord Kṛṣṇa, the son of Mahārāja Nanda; *jagat*-the whole world; *tārite*-to deliver; *prabhu*-the Lord; *tomāra*-Your; *avatāra*-incarnation.



TRANSLATION



All the people began to call very loudly, "All glories to Śrī Caitanya Mahāprabhu, who is the son of Mahārāja Nanda! Now You have appeared in order to deliver the whole world!





TEXT 274





bahu-dūra haite āinu hañā baḍa ārta



daraśana diyā prabhu karaha kṛtārtha



SYNONYMS



*bahu-dūra*-a long distance; *haite*-from; *āinu*-we have come; *hañā*-becoming; *baḍa*-very much; *ārta*-aggrieved; *daraśana*-audience; *diyā*-giving; *prabhu*-O Lord; *karaha*-kindly show; *kṛta*-artha-favor.



TRANSLATION



"O Lord, we are very unhappy. We have come a long distance to see You. Please be merciful and show us Your favor."





TEXT 275





śuniyā lokera dainya dravilā hṛdaya



bāhire āsi' daraśana dilā dayā-maya



SYNONYMS



*śuniyā*-hearing; *lokera*-of the people; *dainya*-humility; *dravilā*-became softened; *hṛdaya*-the heart; *bāhire*-outside; *āsi'*-coming; *daraśana*-audience; *dilā*-gave; *dayā-maya*-the merciful.



TRANSLATION



When the Lord heard the humble petition made by the people, his heart softened. Being very merciful, He immediately came out and gave audience to all of them.





TEXT 276





bāhu tuli' bale prabhu bala' 'hari' 'hari'



uṭhila--śrī-hari-dhvani catur-dik bhari'



SYNONYMS



*bāhu tuli'*-raising the arms; *bale*-says; *prabhu*-the Lord; *bala'*-speak; *hari hari*-the holy name of the Lord, Hari; *uṭhila*-arose; *śrī*-hari-dhvani-vibration of the sound Hari; *catuḥ-dik*-the four directions; *bhari'*-filling.



TRANSLATION



Raising His arms, the Lord asked everyone to chant loudly the vibration of the holy name of Lord Hari. There immediately arose a great stir, and the vibration of "Hari!" filled all directions.





TEXT 277





prabhu dekhi' preme loka ānandita mana



prabhuke īśvara bali' karaye stavana



SYNONYMS



*prabhu dekhi'*-seeing the Lord; *preme*-in ecstasy; *loka*-all people; *ānandita*-joyous; *mana*-the mind; *prabhuke*-the Lord; *īśvara*-as the Supreme Lord; *bali'*-accepting; *karaye*-did; *stavana*-prayer.



TRANSLATION



Seeing the Lord, everyone became joyful out of love. Everyone accepted the Lord as the Supreme, and thus they offered their prayers.





TEXT 278





stava śuni' prabhuke kahena śrīnivāsa



ghare gupta hao, kene bāhire prakāśa



SYNONYMS



*stava*-prayers; *śuni'*-hearing; *prabhuke*-unto the Lord; *kahena*-says; śrīnivāsa-Śrīvāsa Ṭhākura; *ghare*-at home; *gupta*-covered; *hao*-You are; *kene*-why; *bāhire*-outside; *prakāśa*-manifested.



TRANSLATION



While the people were offering their prayers unto the Lord, Śrīvāsa Ṭhākura sarcastically said to the Lord, "At home, You wanted to be covered. Why have You exposed Yourself outside?"





TEXT 279





ke śikhāla ei loke, kahe kon bāta



ihā-sabāra mukha ḍhāka diyā nija hāta



SYNONYMS



*ke*-who; *śikhāla*-taught; *ei*-these; *loke*-people; *kahe*-they say; *kon*-what; *bāta*-topics; *ihā*-of them; *sabāra*-of all; *mukha*-the mouths; *ḍhāka*-just cover; *diyā*-with; *nija*-Your own; *hāta*-hand.



TRANSLATION



Śrīvāsa Ṭhākura continued, "Who has taught these people? What are they saying? Now You can cover their mouths with Your own hand.





TEXT 280





sūrya yaiche udaya kari' cāhe lukāite



bujhite nā pāri taiche tomāra carite



SYNONYMS



*sūrya*-the sun; *yaiche*-just like; *udaya*-appearance; *kari'*-making; *cāhe*-wants; *lukāite*-to hide; *bujhite*-to understand; *nā*-not; *pāri*-able; *taiche*-similarly; *tomāra*-Your; *carite*-in the character.



TRANSLATION



"It is as if the sun, after rising, wanted to hide itself. We cannot understand such characteristics in Your behavior."





TEXT 281





prabhu kahena,--śrīnivāsa, chāḍa viḍambanā



sabe meli' kara mora kateka lāñcanā



SYNONYMS



*prabhu*-the Lord; *kahena*-says; *śrīnivāsa*-My dear Śrīnivāsa; *chāḍa*-give up; *viḍambanā*-all these jokes; *sabe*-all of you; *meli'*-together; *kara*-do; *mora*-of Me; *kateka*-so much; *lāñcanā*-humiliation.



TRANSLATION



The Lord replied, "My dear Śrīnivāsa, please stop joking. You have all combined together to humiliate Me in this way."





TEXT 282





eta bali' loke kari' śubha-dṛṣṭi dāna



abhyantare gelā, lokera pūrṇa haila kāma



SYNONYMS



*eta bali'*-thus saying; *loke*-unto the people; *kari'*-doing; *śubha*-dṛṣṭi-auspicious glance; *dāna*-charity; *abhyantare*-within the room; *gelā*-went; *lokera*-of all the people; *pūrṇa*-fulfilled; *haila*-was; *kāma*-the desire.



TRANSLATION



Thus speaking, the Lord entered His room after glancing auspiciously upon the people out of charity. In this way the desires of the people were completely fulfilled.





TEXT 283





raghunātha-dāsa nityānanda-pāśe gelā



ciḍā-dadhi-mahotsava tāhāṅi karilā



SYNONYMS



*raghunātha-dāsa*-of the name Raghunātha dāsa; *nityānanda*-Lord Nityānanda; *pāśe*-near; *gelā*-went; *ciḍā*-chipped rice; *dadhi*-curd; *mahotsava*-festival; *tāhāṅi*-there; *karilā*-performed.



TRANSLATION



At this time, Raghunātha dāsa approached Śrī Nityānanda Prabhu and, according to His order, prepared a feast and distributed prasāda composed of chipped rice and curd.



PURPORT



There is a special preparation in Bengal wherein chipped rice is mixed with curd and sometimes with sandeśa and mango. It is a very palatable food offered to the Deity and then distributed to the public. Raghunātha dāsa Gosvāmī, who was a householder at this time, met Nityānanda Prabhu. According to His advice, he executed this festival of dadhi-ciḍā-prasāda.





TEXT 284





tāṅra ājñā lañā gelā prabhura caraṇe



tāṅra prabhu tāṅre samarpilā svarūpera sthāne



SYNONYMS



*tāṅra*-His; *ājñā*-order; *lañā*-taking; *gelā*-approached; *prabhura*-of Caitanya Mahāprabhu; *caraṇe*-the lotus feet; *prabhu*-the Lord; *tāṅre*-him; *samarpilā*-handed over; *svarūpera*-of Svarūpa Dāmodara; *sthāne*-to the place.



TRANSLATION



Later, Śrīla Raghunātha dāsa Gosvāmī left home and took shelter of Śrī Caitanya Mahāprabhu at Jagannātha Purī. At that time, the Lord received him and placed him under the care of Svarūpa Dāmodara for spiritual enlightenment.



PURPORT



In this regard, Śrīla Raghunātha dāsa Gosvāmī writes in Vilāpa-kusumāñjali (5):





yo māṁ dustara-geha-nirjala-mahā-kūpād apāra-klamāt

sadyaḥ sāndra-dayāmbudhiḥ prakṛtitaḥ svairīkṛpā-rajjubhiḥ

uddhṛtyātma-saroja-nindi-caraṇa-prāntaṁ prapadya svayaṁ

śrī-dāmodara-sac cakāra tam ahaṁ caitanya-candraṁ bhaje



"Let me offer my respectful obeisances unto the lotus feet of Śrī Caitanya Mahāprabhu, who, by His unreserved mercy, kindly saved me from household life, which is exactly like a blind well without water, and placed me in the ocean of transcendental joy under the care of Svarūpa Dāmodara Gosvāmī."





TEXT 285





brahmānanda-bhāratīra ghucāila carmāmbara



ei mata līlā kaila chaya vatsara



SYNONYMS



*brahmānanda-bhāratīra*-of Brahmānanda Bhāratī; *ghucāila*-vanquished; *carma*-ambara-dress of skin; *ei mata*-in this way; *līlā*-pastimes; *kaila*-performed; *chaya vatsara*-six years.



TRANSLATION



Later, Śrī Caitanya Mahāprabhu stopped Brahmānanda Bhāratī's habit of wearing deerskin. The Lord thus enjoyed His pastimes continuously for six years, experiencing varieties of transcendental bliss.





TEXT 286





ei ta' kahila madhya-līlāra sūtra-gaṇa



śeṣa dvādaśa vatsarera śuna vivaraṇa



SYNONYMS



*ei ta'*-thus; *kahila*-explained; *madhya-līlāra*-of the middle pastimes; *sūtra-gaṇa*-a synopsis; *śeṣa*-last; *dvādaśa*-twelve; *vatsarera*-of the years; *śuna*-hear; *vivaraṇa*-the description.



TRANSLATION



I have thus given a synopsis of the madhya-līlā. Now please hear the pastimes the Lord performed during the last twelve years.



PURPORT



Thus Śrīla Kavirāja Gosvāmī, strictly following in the footsteps of Śrī Vyāsadeva, gives a synopsis of the līlās of *Caitanya-caritāmṛta*. He has given such a description at the end of each canto. In the *Ādi-līlā* he outlined the pastimes of the Lord in the five stages of boyhood, leaving the details of the description to Śrīla Vṛndāvana dāsa Ṭhākura. Now in this chapter the pastimes that took place at the end of the Lord's life are summarized. These are described in the *Madhya-līlā* and *Antya-līlā*. The rest of the pastimes have been described in a synopsis in the Second Chapter of the *Madhya-līlā*. In this way the author has gradually described both the madhya-līlā and the antya-līlā.





TEXT 287





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, First Chapter, summarizing the later pastimes of Lord Śrī Caitanya Mahāprabhu.





Chapter 2



The Ecstatic Manifestations of Lord Śrī Caitanya Mahāprabhu



In the Second Chapter of the *Madhya-līlā*, the author describes the pastimes the Lord performed during the last twelve years of His life. Thus he has also described some of the pastimes of the *Antya-līlā*. Why he has done so is very difficult for an ordinary person to understand. The author expects that reading the pastimes of the Lord will gradually help a person awaken his dormant love of Kṛṣṇa. Actually this *Caitanya-caritāmṛta* was compiled by the author during very old age. Fearing he might not be able to finish the book, he has included a synopsis of the antya-līlā here in the Second Chapter. Śrīla Kavirāja Gosvāmī has confirmed that the opinion of Svarūpa Dāmodara is authoritative in the matter of devotional service. Over and above this are the notes of Svarūpa Dāmodara, memorized by Raghunātha dāsa Gosvāmī, who also helped in the compilation of *Caitanya-caritāmṛta*. After the disappearance of Svarūpa Dāmodara Gosvāmī, Raghunātha dāsa Gosvāmī went to Vṛndāvana. At that time the author, Śrīla Kavirāja Gosvāmī, met Raghunātha dāsa Gosvāmī, by whose mercy he also could memorize all the notes. In this way the author was able to complete this transcendental literature, Śrī *Caitanya-caritāmṛta*.





TEXT 1





vicchede 'smin prabhor antya-



līlā-sūtrānuvarṇane



gaurasya kṛṣṇa-viccheda-



pralāpādy anuvarṇyate



SYNONYMS



*vicchede*-in the chapter; *asmin*-this; *prabhoḥ*-of the Lord; *antya-līlā*-of the last division of His pastimes; *sūtra*-of a synopsis; *anuvarṇane*-in the matter of description; *gaurasya*-of Lord Śrī Caitanya Mahāprabhu; *kṛṣṇa-viccheda*-of separation from Kṛṣṇa; *pralāpa*-craziness; *ādi*-other subject matters; *anuvarṇyate*-is being described.



TRANSLATION



While relating in synopsis form the last division of the pastimes of Lord Caitanya Mahāprabhu, in this chapter I shall describe the Lord's transcendental ecstasy, which appears like madness due to His separation from Kṛṣṇa.



PURPORT



In this Second Chapter, the activities of Lord Caitanya that took place after the Lord accepted sannyāsa are generally described. Śrī Caitanya Mahāprabhu is specifically mentioned here as being gaura, or of fair complexion. Kṛṣṇa is generally known to be blackish, but when He is absorbed in the thought of the gopīs, who are all of fair complexion, Kṛṣṇa Himself also becomes fair. Śrī Caitanya Mahāprabhu in particular felt separation from Kṛṣṇa very deeply, exactly like a lover who is dejected in separation from the beloved. Such feelings, which were expressed by Śrī Caitanya Mahāprabhu for nearly twelve years at the end of His pastimes, are described in brief in this Second Chapter of the *Madhya-līlā*.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaitacandra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya śrī-caitanya*-all glories to Śrī Caitanya Mahāprabhu; *jaya nityānanda*-all glories to Lord Nityānanda; *jaya advaitacandra*-all glories to Advaita Prabhu; *jaya gaura-bhakta-vṛnda*-all glories to the devotees of the Lord.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! All glories to all the devotees of the Lord!





TEXT 3





śeṣa ye rahila prabhura dvādaśa vatsara



kṛṣṇera viyoga-sphūrti haya nirantara



SYNONYMS



*śeṣa*-at the end; *ye*-those; *rahila*-remained; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *dvādaśa vatsara*-twelve years; *kṛṣṇera*-of Lord Kṛṣṇa; *viyoga*-of separation; *sphūrti*-manifestation; *haya*-is; *nirantara*-always.



TRANSLATION



During His last twelve years, Śrī Caitanya Mahāprabhu always manifested all the symptoms of ecstasy in separation from Kṛṣṇa.





TEXT 4





śrī-rādhikāra ceṣṭā yena uddhava-darśane



ei-mata daśā prabhura haya rātri-dine



SYNONYMS



*śrī-rādhikāra*-of Śrīmatī Rādhārāṇī; *ceṣṭā*-the activities; *yena*-just like; *uddhava-darśane*-in seeing Uddhava at Vṛndāvana; *ei-mata*-in this way; *daśā*-the condition; *prabhura*-of the Lord; *haya*-is; *rātri*-dine-day and night.



TRANSLATION



Śrī Caitanya Mahāprabhu's state of mind, day and night, was practically identical to Rādhārāṇī's state of mind when Uddhava came to Vṛndāvana to see the gopīs.





TEXT 5





nirantara haya prabhura viraha-unmāda



bhrama-maya ceṣṭā sadā, pralāpa-maya vāda



SYNONYMS



*nirantara*-constantly; *haya*-is; *prabhura*-of the Lord; *viraha*-of separation; *unmāda*-the madness; *bhrama*-maya-forgetful; *ceṣṭā*-activities; *sadā*-always; *pralāpa*-maya-full of delirium; *vāda*-talking.



TRANSLATION



The Lord constantly exhibited a state of mind reflecting the madness of separation. All His activities were based on forgetfulness, and His talks were always based on madness.





TEXT 6





roma-kūpe raktodgama, danta saba hāle



kṣaṇe aṅga kṣīṇa haya, kṣaṇe aṅga phule



SYNONYMS



*roma-kūpe*-the pores of the body; *rakta*-udgama-exuding blood; *danta*-teeth; *saba*-all; *hāle*-loosen; *kṣaṇe*-in one moment; *aṅga*-the whole body; *kṣīṇa*-slender; *haya*-becomes; *kṣaṇe*-in another moment; *aṅga*-the body; *phule*-fattens.



TRANSLATION



Blood flowed from all the pores of His body, and all His teeth were loosened. At one moment His whole body became slender, and at another moment His whole body became fat.





TEXT 7





gambhīrā-bhitare rātre nāhi nidrā-lava



bhitte mukha-śira ghaṣe, kṣata haya saba



SYNONYMS



*gambhīrā*-bhitare-inside the inner room; *rātre*-at night; *nāhi*-there is not; *nidrā-lava*-a fraction of sleep; *bhitte*-on the wall; *mukha*-mouth; *śira*-head; *ghaṣe*-grind; *kṣata*-injuries; *haya*-there are; *saba*-all.



TRANSLATION



The small room beyond the corridor is called the Gambhīrā. Śrī Caitanya Mahāprabhu used to stay in that room, but He did not sleep for a moment. All night He used to grind His mouth and head on the wall, and His face sustained injuries all over.





TEXT 8





tina dvāre kapāṭa, prabhu yāyena bāhire



kabhu siṁha-dvāre paḍe, kabhu sindhu-nīre



SYNONYMS



*tina dvāre*-the three doors; *kapāṭa*-completely closed; *prabhu*-the Lord; *yāyena*-goes; *bāhire*-outside; *kabhu*-sometimes; *siṁha*-dvāre-at the gate of the temple of Jagannātha, known as Siṁha-dvāra; *paḍe*-falls flat; *kabhu*-sometimes; *sindhu-nīre*-in the water of the sea.



TRANSLATION



Although the three doors of the house were always closed, the Lord would nonetheless go out and sometimes would be found at the Jagannātha Temple, before the gate known as Siṁha-dvāra. And sometimes the Lord would fall flat into the sea.





TEXT 9





caṭaka parvata dekhi' 'govardhana' bhrame



dhāñā cale ārta-nāda kariyā krandane



SYNONYMS



*caṭaka parvata*-the sand hills; *dekhi'*-seeing; *govardhana*-Govardhana Hill in Vṛndāvana; *bhrame*-mistakes; *dhāñā*-running; *cale*-goes; *ārta*-nāda-wail; *kariyā*-making; *krandane*-cries.



TRANSLATION



Śrī Caitanya Mahāprabhu would also run very fast across the sand hills, mistaking them for Govardhana. As He ran, He would wail and cry loudly.



PURPORT



Because of the winds of the sea, sometimes the sand would form dunes. Such sand dunes are called caṭaka parvata. Instead of seeing these sand dunes simply as hills of sand, the Lord would take them to be Govardhana Hill. Sometimes He would run toward these dunes at high speed, crying very loudly, expressing the state of mind exhibited by Rādhārāṇī. Thus Caitanya Mahāprabhu was absorbed in thoughts of Kṛṣṇa and His pastimes. His state of mind brought Him the atmosphere of Vṛndāvana and Govardhana Hill, and thus He enjoyed the transcendental bliss of separation and meeting.





TEXT 10





upavanodyāna dekhi' vṛndāvana-jñāna



tāhāṅ yāi' nāce, gāya, kṣaṇe mūrcchā yā'na



SYNONYMS



*upavana*-udyāna-small parks; *dekhi'*-seeing; *vṛndāvana*-jñāna-took them to be the forests of Vṛndāvana; *tāhāṅ*-there; *yāi'*-going; *nāce*-dances; *gāya*-sings; *kṣaṇe*-in a moment; *mūrcchā*-unconsciousness; *yā'na*-goes.



TRANSLATION



Sometimes Caitanya Mahāprabhu mistook the small parks of the city for Vṛndāvana. Sometimes He would go there, dance and chant and sometimes fall unconscious in spiritual ecstasy.





TEXT 11





kāhāṅ nāhi śuni yei bhāvera vikāra



sei bhāva haya prabhura śarīre pracāra



SYNONYMS



*kāhāṅ*-anywhere; *nāhi*-not; *śuni*-we hear; *yei*-that; *bhāvera*-of ecstasy; *vikāra*-transformation; *sei*-that; *bhāva*-ecstasy; *haya*-is; *prabhura*-of the Lord; *śarīre*-in the body; *pracāra*-manifest.



TRANSLATION



The extraordinary transformations of the body due to transcendental feelings would never have been possible for anyone but the Lord, in whose body all transformations were manifest.



PURPORT



The ecstatic transformations of the body as described in such exalted scriptures as the *Bhakti-rasāmṛta-sindhu* are practically not seen in this material world. However, these symptoms were perfectly present in the body of Śrī Caitanya Mahāprabhu. These symptoms are indicative of mahābhāva, or the highest ecstasy. Sometimes sahajiyās artificially imitate these symptoms, but experienced devotees reject them immediately. The author admits herein that these symptoms are not to be found anywhere but in the body of Śrī Caitanya Mahāprabhu.





TEXT 12





hasta-padera sandhi saba vitasti-pramāṇe



sandhi chāḍi' bhinna haye, carma rahe sthāne



SYNONYMS



*hasta-padera*-of the hands and legs; *sandhi*-joints; *saba*-all; *vitasti*-about eight inches; *pramāṇe*-in length; *sandhi*-joints; *chāḍi'*-dislocated; *bhinna*-separated; *haye*-become; *carma*-skin; *rahe*-remains; *sthāne*-in the place.



TRANSLATION



The joints of His hands and legs would sometimes become separated by eight inches, and they remained connected only by the skin.





TEXT 13





hasta, pada, śira saba śarīra-bhitare



praviṣṭa haya--kūrma-rūpa dekhiye prabhure



SYNONYMS



*hasta*-the hands; *pada*-the legs; *śira*-head; *saba*-all; *śarīra*-the body; *bhitare*-within; *praviṣṭa*-entered; *haya*-is; *kūrma*-rūpa-like a tortoise; *dekhiye*-one sees; *prabhure*-the Lord.



TRANSLATION



Sometimes Śrī Caitanya Mahāprabhu's hands, legs and head would all enter within His body, just like the withdrawn limbs of a tortoise.





TEXT 14





ei mata adbhuta-bhāva śarīre prakāśa



manete śūnyatā, vākye hā-hā-hutāśa



SYNONYMS



*ei mata*-in this way; *adbhuta*-wonderful; *bhāva*-ecstasy; *śarīre*-in the body; *prakāśa*-manifestation; *manete*-in the mind; *śūnyatā*-vacancy; *vākye*-in speaking; *hā*-hā-despondency; *hutāśa*-disappointment.



TRANSLATION



In this way Śrī Caitanya Mahāprabhu used to manifest wonderful ecstatic symptoms. His mind appeared vacant, and there were only hopelessness and disappointment in His words.





TEXT 15





kāhāṅ mora prāṇa-nātha muralī-vadana



kāhāṅ karoṅ kāhāṅ pāṅ vrajendra-nandana



SYNONYMS



*kāhāṅ*-where; *mora*-My; *prāṇa-nātha*-Lord of the life; *muralī*-vadana-playing the flute; *kāhāṅ*-what; *karoṅ*-shall I do; *kāhāṅ*-where; *pāṅ*-I shall get; *vrajendra-nandana*-the son of Mahārāja Nanda.



TRANSLATION



Śrī Caitanya Mahāprabhu used to express His mind in this way, "Where is the Lord of My life, who is playing His flute? What shall I do now? Where should I go to find the son of Mahārāja Nanda?





TEXT 16





kāhāre kahiba, kebā jāne mora duḥkha



vrajendra-nandana vinu phāṭe mora buka



SYNONYMS



*kāhāre*-unto whom; *kahiba*-I shall speak; *kebā*-who; *jāne*-knows; *mora*-My; *duḥkha*-disappointment; *vrajendra*-nandana-Kṛṣṇa, the son of Nanda Mahārāja; *vinu*-without; *phāṭe*-breaks; *mora*-My; *buka*-heart.



TRANSLATION



"To whom should I speak? Who can understand My disappointment? Without the son of Nanda Mahārāja, My heart is broken."





TEXT 17





ei-mata vilāpa kare vihvala antara



rāyera nāṭaka-śloka paḍe nirantara



SYNONYMS



*ei-mata*-in this way; *vilāpa*-lamentation; *kare*-does; *vihvala*-bewildered; *antara*-within; *rāyera*-of Śrī Rāmānanda Rāya; *nāṭaka*-drama; *śloka*-verses; *paḍe*-recites; *nirantara*-constantly.



TRANSLATION



In this way Śrī Caitanya Mahāprabhu always expressed bewilderment and lamented in separation from Kṛṣṇa. At such times He used to recite the ślokas from Rāmānanda Rāya's drama known as Jagannātha-vallabha-nāṭaka.





TEXT 18





prema-ccheda-rujo 'vagacchati harir nāyaṁ na ca prema vā



sthānāsthānam avaiti nāpi madano jānāti no durbalāḥ



anyo veda na cānya-duḥkham akhilaṁ no jīvanaṁ vāśravaṁ



dvi-trāṇy eva dināni yauvanam idaṁ hā-hā vidhe kā gatiḥ



SYNONYMS



*prema-cheda-rujaḥ*-the sufferings of a broken loving relationship; *avagacchati*-knows; *hariḥ*-the Supreme Lord; *na*-not; *ayam*-this; *na ca*-nor; *prema*-love; *vā*-nor; *sthāna*-the proper place; *asthānam*-an unsuitable place; *avaiti*-knows; *na*-not; *api*-also; *madanaḥ*-Cupid; *jānāti*-knows; *naḥ*-us; *durbalāḥ*-very weak; *anyaḥ*-another; *veda*-knows; *na*-not; *ca*-also; *anya-duḥkham*-the difficulties of others; *akhilam*-all; *naḥ*-our; *jīvanam*-life; *vā*-or; *āśravam*-simply full of miseries; *dvi*-two; *trāṇi*-three; *eva*-certainly; *dināni*-days; *yauvanam*-youth; *idam*-this; *hā*-hā-alas; *vidhe*-O creator; *kā*-what; *gatiḥ*-our destination.



TRANSLATION



"[Śrīmatī Rādhārāṇī used to lament:] 'Our Kṛṣṇa does not realize what we have suffered from injuries inflicted in the course of loving affairs. We are actually misused by love because love does not know where to strike and where not to strike. Even Cupid does not know of our very weakened condition. What should I tell anyone? No one can understand another's difficulties. Our life is actually not under our control, for youth will remain for two or three days and soon be finished. In this condition, O creator, what will be our destination?'



PURPORT



This verse is from the Jagannātha-vallabha-nāṭaka (3.9), by Rāmānanda Rāya.





TEXT 19





upajila premāṅkura, bhāṅgila ye duḥkha-pūra,



kṛṣṇa tāhā nāhi kare pāna



bāhire nāgara-rāja, bhitare śaṭhera kāja,



para-nārī vadhe sāvadhāna



SYNONYMS



*upajila*-grew up; *prema*-aṅkura-fructification of love of God; *bhāṅgila*-was broken; *ye*-that; *duḥkha*-pūra-full of miseries; *kṛṣṇa*-Lord Kṛṣṇa; *tāhā*-that; *nāhi*-not; *kare*-does; *pāna*-drinking; *bāhire*-externally; *nāgara-rāja*-the most attractive person; *bhitare*-within; *śaṭhera*-of a cheater; *kāja*-activities; *para*-nārī-others' wives; *vadhe*-kills; *sāvadhāna*-very careful.



TRANSLATION



[Śrīmatī Rādhārāṇī spoke thus, in distress due to separation from Kṛṣṇa:] "Oh, what shall I say of My distress? After I met Kṛṣṇa My loving propensities sprouted, but upon separating from Him I sustained a great shock, which is now continuing like the sufferings of a disease. The only physician for this disease is Kṛṣṇa Himself, but He is not taking care of this sprouting plant of devotional service. What can I say about the behavior of Kṛṣṇa? Outwardly He is a very attractive young lover, but at heart He is a great cheat, very expert in killing others' wives."





TEXT 20





sakhī he, nā bujhiye vidhira vidhāna



sukha lāgi' kailuṅ prīta, haila duḥkha viparīta,



ebe yāya, nā rahe parāṇa



SYNONYMS



sakhī he-(My dear) friend; *nā bujhiye*-I do not understand; *vidhira*-of the Creator; *vidhāna*-the regulation; *sukha lāgi'*-for happiness; *kailuṅ*-I did; *prīta*-love; *haila*-it became; *duḥkha*-unhappiness; *viparīta*-the opposite; *ebe*-now; *yāya*-going; *nā*-does not; *rahe*-remain; *parāṇa*-life.



TRANSLATION



[Śrīmatī Rādhārāṇī continued lamenting about the consequences of loving Kṛṣṇa:] "My dear friend, I do not understand the regulative principles given by the Creator. I loved Kṛṣṇa for happiness, but the result was just the opposite. I am now in an ocean of distress. It must be that now I am going to die, for My vital force no longer remains. This is My state of mind.





TEXT 21





kuṭila premā ageyāna, nāhi jāne sthānāsthāna,



bhāla-manda nāre vicārite



krūra śaṭhera guṇa-ḍore, hāte-gale bāndhi' more,



rākhiyāche, nāri' ukāśite



SYNONYMS



*kuṭila*-crooked; *premā*-love of Kṛṣṇa; *ageyāna*-ignorant; *nāhi*-does not; *jāne*-know; *sthāna-asthāna*-a suitable place or unsuitable place; *bhāla-manda*-what is good or what is bad; *nāre*-not able; *vicārite*-to consider; *krūra*-very cruel; *śaṭhera*-of the cheater; *guṇa-ḍore*-by the ropes of the good qualities; *hāte*-on the hands; *gale*-on the neck; *bāndhi'*-binding; *more*-Me; *rākhiyāche*-has kept; *nāri'*-being unable; *ukāśite*-to get relief.



TRANSLATION



"By nature loving affairs are very crooked. They are not entered with sufficient knowledge, nor do they consider whether a place is suitable or not, nor do they look forward to the results. By the ropes of His good qualities, Kṛṣṇa, who is so unkind, has bound My neck and hands, and I am unable to get relief.





TEXT 22





ye madana tanu-hīna, para-drohe paravīṇa,



pāṅca bāṇa sandhe anukṣaṇa



abalāra śarīre, vindhi' kaila jarajare,



duḥkha deya, nā laya jīvana



SYNONYMS



*ye madana*-that Cupid; *tanu*-hīna-without a body; *para-drohe*-in putting others in difficulty; *paravīṇa*-very expert; *pāṅca*-five; *bāṇa*-arrows; *sandhe*-fixes; *anukṣaṇa*-constantly; *abalāra*-of an innocent woman; *śarīre*-in the body; *vindhi'*-piercing; *kaila*-made; *jarajare*-almost invalid; *duḥkha deya*-gives tribulation; *nā*-does not; *laya*-take; *jīvana*-the life.



TRANSLATION



"In My loving affairs there is a person named Madana. His qualities are thus: Personally He possesses no gross body, yet He is very expert in giving pains to others. He has five arrows, and fixing them on His bow, He shoots them into the bodies of innocent women. Thus these women become invalids. It would be better if He took My life without hesitation, but He does not do so. He simply gives Me pain.





TEXT 23





anyera ye duḥkha mane, anye tāhā nāhi jāne,



satya ei śāstrera vicāre



anya jana kāhāṅ likhi, nā jānaye prāṇa-sakhī,



yāte kahe dhairya dharibāre



SYNONYMS



*anyera*-of others; *ye*-that; *duḥkha*-unhappiness; *mane*-in the minds; *anye*-others; *tāhā*-that; *nāhi*-do not; *jāne*-know; *satya*-truth; *ei*-this; *śāstrera*-of scripture; *vicāre*-in the judgment; *anya jana*-other persons; *kāhāṅ*-what; *likhi*-I shall write; *nā jānaye*-do not know; *prāṇa*-sakhī-My dear friends; *yāte*-by which; *kahe*-speak; *dhairya dharibāre*-to take patience.



TRANSLATION



"In the scriptures it is said that one person can never know the unhappiness in the mind of another. Therefore what can I say of My dear friends, Lalitā and the others? Nor can they understand the unhappiness within Me. They simply try to console Me repeatedly, saying, 'Dear friend, be patient.'





TEXT 24





'kṛṣṇa--kṛpā-pārāvāra, kabhu karibena aṅgīkāra'



sakhī, tora e vyartha vacana



jīvera jīvana cañcala, yena padma-patrera jala,



tata dina jīve kon jana



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *kṛpā-pārāvāra*-an ocean of mercy; *kabhu*-sometimes; *karibena*-will make; *aṅgīkāra*-acceptance; *sakhī*-My dear friend; *tora*-your; *e*-these; *vyartha*-untruthful; *vacana*-complimentary words; *jīvera*-of the living entity; *jīvana*-life; *cañcala*-flickering; *yena*-like; *padma-patrera*-of the leaf of the lotus flower; *jala*-the water; *tata*-so many; *dina*-days; *jīve*-lives; *kon*-what; *jana*-person.



TRANSLATION



"I say, 'My dear friends, you are asking Me to be patient, saying that Kṛṣṇa is an ocean of mercy and that some time in the future He will accept Me. However, I must say that this will not console Me. A living entity's life is very flickering. It is like water on the leaf of a lotus flower. Who will live long enough to expect Kṛṣṇa's mercy?





TEXT 25





śata vatsara paryanta, jīvera jīvana anta,



ei vākya kaha nā vicāri'



nārīra yauvana-dhana, yāre kṛṣṇa kare mana,



se yauvana-dina dui-cāri



SYNONYMS



*śata vatsara paryanta*-up to one hundred years; *jīvera*-of the living entity; *jīvana*-of the life; *anta*-the end; *ei vākya*-this word; *kaha*-you speak; *nā*-without; *vicāri'*-making consideration; *nārīra*-of a woman; *yauvana-dhana*-the wealth of youthfulness; *yāre*-in which; *kṛṣṇa*-Lord Kṛṣṇa; *kare*-does; *mana*-intention; *se yauvana*-that youthfulness; *dina*-days; *dui*-cāri-two or four.



TRANSLATION



" 'A human being does not live more than a hundred years. You should also consider that the youthfulness of a woman, which is the only attraction for Kṛṣṇa, remains for only a few days.





TEXT 26





agni yaiche nija-dhāma, dekhāiyā abhirāma,



pataṅgīre ākarṣiyā māre



kṛṣṇa aiche nija-guṇa, dekhāiyā hare mana,



pāche duḥkha-samudrete ḍāre



SYNONYMS



*agni*-fire; *yaiche*-like; *nija*-dhāma-his own place; *dekhāiyā*-showing; *abhirāma*-attractive; *pataṅgīre*-the flies; *ākarṣiyā*-attracting; *māre*-kills; *kṛṣṇa*-Lord Kṛṣṇa; *aiche*-in that way; *nija*-guṇa-His transcendental qualities; *dekhāiyā*-showing; *hare mana*-attracts our mind; *pāche*-in the end; *duḥkha-samudrete*-in an ocean of unhappiness; *ḍāre*-drowns.



TRANSLATION



" 'If you say that Kṛṣṇa is an ocean of transcendental qualities and therefore must be merciful some day, I can only say that He is like fire, which attracts flies by its dazzling brightness and kills them. Such are the qualities of Kṛṣṇa. By showing us His transcendental qualities, He attracts our minds, and then later, by separating from us, He drowns us in an ocean of unhappiness.' "





TEXT 27





eteka vilāpa kari', viṣāde śrī-gaurahari,



ughāḍiyā duḥkhera kapāṭa



bhāvera taraṅga-bale, nānā-rūpe mana cale,



āra eka śloka kaila pāṭha



SYNONYMS



*eteka*-in this way; *vilāpa*-lamentation; *kari'*-doing; *viṣāde*-in moroseness; *śrī-gaurahari*-Lord Śrī Caitanya Mahāprabhu; *ughāḍiyā*-opening; *duḥkhera*-of unhappiness; *kapāṭa*-doors; *bhāvera*-of ecstasy; *taraṅga-bale*-by the force of the waves; *nānā-rūpe*-in various ways; *mana*-His mind; *cale*-wanders; *āra eka*-another one; *śloka*-verse; *kaila*-did; *pāṭha*-recite.



TRANSLATION



In this way, Lord Śrī Caitanya Mahāprabhu lamented in a great ocean of sadness, and thus He opened the doors of His unhappiness. Forced by the waves of ecstasy, His mind wandered over transcendental mellows, and in this way He recited another verse [as follows].





TEXT 28





śrī-kṛṣṇa-rūpādi-niṣevaṇaṁ vinā



vyarthāni me 'hāny akhilendriyāṇy alam



pāṣāṇa-śuṣkendhana-bhārakāṇy aho



bibharmi vā tāni kathaṁ hata-trapaḥ



SYNONYMS



*śrī-kṛṣṇa-rūpa-ādi*-of the transcendental form and pastimes of Lord Śrī Kṛṣṇa; *niṣevaṇam*-the service; *vinā*-without; *vyarthāni*-meaningless; *me*-My; *ahāni*-days; *akhila*-all; *indriyāṇi*-senses; *alam*-entirely; *pāṣāṇa*-dead stones; *śuṣka*-dry; *indhana*-wood; *bhārakāṇi*-burdens; *aho*-alas; *bibharmi*-I bear; *vā*-or; *tāni*-all of them; *katham*-how; *hata*-trapaḥ-without shame.



TRANSLATION



" 'My dear friends, unless I serve the transcendental form, qualities and pastimes of Śrī Kṛṣṇa, all My days and all My senses will become entirely useless. Now I am uselessly bearing the burden of My senses, which are like stone blocks and dried wood. I do not know how long I will be able to continue without shame.'





TEXT 29





vaṁśī-gānāmṛta-dhāma, lāvaṇyāmṛta-janma-sthāna,



ye nā dekhe se cāṅda vadana



se nayane kibā kāja, paḍuka tāra muṇḍe vāja,



se nayana rahe ki kāraṇa



SYNONYMS



*vaṁśī-gāna-amṛta-dhāma*-the abode of the nectar derived from the songs of the flute; *lāvaṇya-amṛta-janma-sthāna*-the birthplace of the nectar of beauty; *ye*-anyone who; *nā*-not; *dekhe*-sees; *se*-that; *cāṅda*-moonlike; *vadana*-face; *se*-those; *nayane*-eyes; *kibā kāja*-what is the use; *paḍuka*-let there be; *tāra*-his; *muṇḍe*-on the head; *vāja*-thunderbolt; *se*-those; *nayana*-eyes; *rahe*-keeps; *ki*-what; *kāraṇa*-reason.



TRANSLATION



"Of what use are eyes if one does not see the face of Kṛṣṇa, which resembles the moon and is the birthplace of all beauty and the reservoir of the nectarean songs of His flute? Oh, let a thunderbolt strike his head! Why does he keep such eyes?



PURPORT



The moonlike face of Kṛṣṇa is the reservoir of nectarean songs and the abode of His flute. It is also the root of all bodily beauty. If the eyes of the gopīs are not engaged in seeing the beautiful face of Kṛṣṇa, it is better that they be struck by a thunderbolt. For the gopīs, to see anything but Kṛṣṇa is uninteresting and, indeed, detestful. The gopīs are never pleased to see anything but Kṛṣṇa. The only solace for their eyes is the beautiful moonlike face of Kṛṣṇa, the worshipful object of all senses. When they cannot see the beautiful face of Kṛṣṇa, they actually see everything as vacant, and they desire to be struck by a thunderbolt. They do not find any reason to maintain their eyes when they are bereft of the beauty of Kṛṣṇa.





TEXT 30





sakhī he, śuna, mora hata vidhi-bala



mora vapu-citta-mana, sakala indriya-gaṇa,



kṛṣṇa vinu sakala viphala



SYNONYMS



*sakhī he*-O My dear friend; *śuna*-please hear; *mora*-My; *hata*-lost; *vidhi-bala*-the strength of providence; *mora*-My; *vapu*-body; *citta*-consciousness; *mana*-mind; *sakala*-all; *indriya*-gaṇa-senses; *kṛṣṇa*-Lord Kṛṣṇa; *vinu*-without; *sakala*-everything; *viphala*-futile.



TRANSLATION



"My dear friends, please hear Me. I have lost all providential strength. Without Kṛṣṇa, My body, consciousness and mind, as well as all My senses, are useless.





TEXT 31





kṛṣṇera madhura vāṇī, amṛtera taraṅgiṇī,



tāra praveśa nāhi ye śravaṇe



kāṇākaḍi-chidra sama, jāniha se śravaṇa,



tāra janma haila akāraṇe



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *madhura*-sweet; *vāṇī*-words; *amṛtera*-of nectar; *taraṅgiṇī*-waves; *tāra*-of those; *praveśa*-entrance; *nāhi*-there is not; *ye*-which; *śravaṇe*-in the ear; *kāṇākaḍi*-of a damaged conchshell; *chidra*-the hole; *sama*-like; *jāniha*-please know; *se*-that; *śravaṇa*-ear; *tāra*-his; *janma*-birth; *haila*-was; *akāraṇe*-without purpose.



TRANSLATION



"Topics about Kṛṣṇa are like waves of nectar. If such nectar does not enter one's ear, the ear is no better than the hole of a damaged conchshell. Such an ear is created for no purpose.



PURPORT



In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes the following verses from *Śrīmad-Bhāgavatam* (2.3.17-24):





āyur harati vai puṁsām

udyann astaṁ ca yann asau

tasyarte yat-kṣaṇo nīta

uttama-śloka-vārtayā



taravaḥ kiṁ na jīvanti

bhastrāḥ kiṁ na śvasanty uta

na khādanti na mehanti

kiṁ grāme paśavo 'pare



śva-viḍ-varāhoṣṭra-kharaiḥ

saṁstutaḥ puruṣaḥ paśuḥ

na yat-karṇa-pathopeto

jātu nāma gadāgrajaḥ



bile batorukrama-vikramān ye

na śṛṇvataḥ karṇa-puṭe narasya

jihvāsatī dārdurikeva sūta

na copagāyaty urugāya-gāthāḥ



bhāraḥ paraṁ paṭṭa-kirīṭa-juṣṭam

apy uttamāṅgaṁ na namen mukundam

śāvau karau no kurute saparyāṁ

harer lasat-kāñcana-kaṅkaṇau vā



barhāyite te nayane narāṇāṁ

liṅgāni viṣṇor na nirīkṣato ye

pādau nṛṇāṁ tau druma-janma-bhājau

kṣetrāṇi nānuvrajato harer yau



jīvañ-chavo bhāgavatāṅghri-reṇuṁ

na jātu martyo 'bhilabheta yas tu

śrī-viṣṇu-padyā manujas tulasyāḥ

śvasañ chavo yas tu na veda gandham



tad aśma-sāraṁ hṛdayaṁ batedaṁ

yad gṛhyamāṇair hari-nāma-dheyaiḥ

na vikriyetātha yadā vikāro

netre jalaṁ gātra-ruheṣu harṣaḥ



"Both by rising and setting, the sun decreases the duration of life of everyone except one who utilizes the time by discussing topics of the all-good Personality of Godhead. Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen? Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Śrī Kṛṣṇa, the deliverer from evils. One who has not listened to the messages about the prowess and marvelous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord should be considered to possess ears like the holes of snakes and a tongue like that of a frog. The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the Personality of Godhead, who can award mukti [freedom]. And the hands, though decorated with glittering bangles, are like those of a dead man if not engaged in the service of the Personality of Godhead Hari. The eyes which do not look at the symbolic representations of the Personality of Godhead Viṣṇu [His forms, name, quality, etc.] are like those printed on the plumes of a peacock, and the legs which do not move to the holy places [where the Lord is remembered] are considered to be like tree trunks. The person who has not at any time received upon his head the dust from the feet of a pure devotee of the Lord is certainly a dead body. And the person who has never experienced the flavor of the tulasī leaves from the lotus feet of the Lord is also a dead body, although breathing. Certainly that heart is steel-framed which, in spite of one's chanting the holy name of the Lord with concentration, does not change and feel ecstasy, at which time tears fill the eyes and the hairs stand on end."





TEXT 32





kṛṣṇera adharāmṛta, kṛṣṇa-guṇa-carita,



sudhā-sāra-svāda-vinindana



tāra svāda ye nā jāne, janmiyā nā maila kene,



se rasanā bheka jihvā sama



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *adhara-amṛta*-the nectar of the lips; *kṛṣṇa*-of Lord Kṛṣṇa; *guṇa*-the qualities; *carita*-the activities; *sudhā-sāra*-of the essence of all nectar; *svāda*-the taste; *vinindana*-surpassing; *tāra*-of that; *svāda*-the taste; *ye*-anyone who; *nā jāne*-does not know; *janmiyā*-taking birth; *nā maila*-did not die; *kene*-why; *se*-that; *rasanā*-tongue; *bheka*-of the frog; *jihvā*-the tongue; *sama*-like.



TRANSLATION



"The nectar from the lips of Lord Kṛṣṇa and His transcendental qualities and characteristics surpass the taste of the essence of all nectar, and there is no fault in tasting such nectar. If one does not taste it, he should die immediately after birth, and his tongue is to be considered no better than the tongue of a frog.





TEXT 33





mṛga-mada nīlotpala, milane ye parimala,



yei hare tāra garva-māna



hena kṛṣṇa-aṅga-gandha, yāra nāhi se sambandha,



sei nāsā bhastrāra samāna



SYNONYMS



*mṛga-mada*-the fragrance of musk; *nīla-utpala*-and the bluish lotus flower; *milane*-in mixing; *ye*-that; *parimala*-fragrance; *yei*-which; *hare*-vanquishes; *tāra*-of them; *garva*-pride; *māna*-and prestige; *hena*-such; *kṛṣṇa*-of Lord Kṛṣṇa; *aṅga*-of the body; *gandha*-the aroma; *yāra*-whose; *nāhi*-not; *se*-that; *sambandha*-relationship; *sei*-such; *nāsā*-nose; *bhastrāra*-to the bellows; *samāna*-equal.



TRANSLATION



"One's nostrils are no better than the bellows of a blacksmith if he has not smelled the fragrance of Kṛṣṇa's body, which is like the aroma of musk combined with that of the bluish lotus flower. Indeed, such combinations are actually defeated by the aroma of Kṛṣṇa's body.





TEXT 34





kṛṣṇa-kara-pada-tala, koṭi-candra-suśītala,



tāra sparśa yena sparśa-maṇi



tāra sparśa nāhi yāra, se yāuk chārakhāra,



sei vapu lauha-sama jāni



SYNONYMS



*kṛṣṇa*-of Lord Kṛṣṇa; *kara*-the palms; *pada-tala*-the soles of His feet; *koṭi*-candra-like the light of millions of moons; *su-śītala*-cool and pleasing; *tāra*-of them; *sparśa*-the touch; *yena*-like; *sparśa*-maṇi-touchstone; *tāra*-his; *sparśa*-touch; *nāhi*-not; *yāra*-of whom; *se*-that person; *yāuk*-let him go; *chārakhāra*-to ruin; *sei vapu*-that body; *lauha*-sama-like iron; *jāni*-I know.



TRANSLATION



"The palms of Kṛṣṇa's hands and the soles of His feet are so cool and pleasant that they can be compared only to the light of millions of moons. One who has touched such hands and feet has indeed tasted the effects of touchstone. If one has not touched them, his life is spoiled, and his body is like iron."





TEXT 35





kari' eta vilapana, prabhu śacī-nandana,



ughāḍiyā hṛdayera śoka



dainya-nirveda-viṣāde, hṛdayera avasāde,



punarapi paḍe eka śloka



SYNONYMS



*kari'*-doing; *eta*-such; *vilapana*-lamenting; *prabhu*-the Lord; *śacī-nandana*-the son of mother Śacī; *ughāḍiyā*-opening; *hṛdayera*-of the heart; *śoka*-the lamentation; *dainya*-humility; *nirveda*-disappointment; *viṣāde*-in moroseness; *hṛdayera*-of the heart; *avasāde*-in despondency; *punarapi*-again and again; *paḍe*-recites; *eka*-one; *śloka*-verse.



TRANSLATION



Lamenting in this way, Śrī Caitanya Mahāprabhu opened the doors of grief within His heart. Morose, humble and disappointed, He recited a verse again and again with a despondent heart.



PURPORT



In the *Bhakti-rasāmṛta-sindhu*, the word dainya (humility) is explained as follows: "When unhappiness, fearfulness and the sense of having offended combine, one feels condemned. This sense of condemnation is described as dīnatā, humility. When one is subjected to such humility, he feels physically inactive, he apologizes, and his consciousness is disturbed. His mind is also restless, and many other symptoms are visible."1.

Can you look this quote up and see if it ends where we indicate?

(1) The word nirveda is also explained in the *Bhakti-rasāmṛta-sindhu*: "One may feel unhappiness and separation, as well as jealousy and lamentation, due to not discharging one's duties. The despondency that results is called nirveda. When one is captured by this despondency, thoughts, tears, loss of bodily luster, humility and heavy breathing result." Viṣāda is also explained in the *Bhakti-rasāmṛta-sindhu*: "When one fails to achieve his desired goal of life and repents for all his offenses, there is a state of regret called viṣāda." The symptoms of avasāda are also explained: "One hankers to revive his original condition and inquires how to do so. There are also deep thought, heavy breathing, crying and lamentation, as well as a changing of the bodily color and drying up of the tongue."





In the *Bhakti-rasāmṛta-sindhu* thirty-three such destructive symptoms are mentioned. They are expressed in words, in the eyebrows and in the eyes. These symptoms are called vyabhicārī bhāva, destructive ecstasy. If they continue, they are sometimes called sañcārī, or continued ecstasy.





TEXT 36





yadā yāto daivān madhu-ripur asau locana-pathaṁ



tadāsmākaṁ ceto madana-hatakenāhṛtam abhūt



punar yasminn eṣa kṣaṇam api dṛśor eti padavīṁ



vidhāsyāmas tasminn akhila-ghaṭikā ratna-khacitāḥ



SYNONYMS



*yadā*-when; *yātaḥ*-entered upon; *daivāt*-by chance; *madhu-ripuḥ*-the enemy of the demon Madhu; *asau*-He; *locana-patham*-the path of the eyes; *tadā*-at that time; *asmākam*-our; *cetaḥ*-consciousness; *madana-hatakena*-by wretched Cupid; *āhṛtam*-stolen; *abhūt*-has become; *punaḥ*-again; *yasmin*-when; *eṣaḥ*-Kṛṣṇa; *kṣaṇam api*-even for a moment; *dṛśoḥ*-of the two eyes; *eti*-goes to; *padavīm*-the path; *vidhāsyāmaḥ*-we shall make; *tasmin*-at that time; *akhila*-all; *ghaṭikāḥ*-indications of time; *ratna*-khacitāḥ-bedecked with jewels



TRANSLATION



" 'If by chance the transcendental form of Kṛṣṇa comes before My path of vision, My heart, injured from being beaten, will be stolen away by Cupid, happiness personified. Because I could not see the beautiful form of Kṛṣṇa to My heart's content, when I again see His form I shall decorate the phases of time with many jewels.' "



PURPORT



This verse is spoken by Śrīmatī Rādhārāṇī in the Jagannātha-vallabha-nāṭaka (3.11), by Rāmānanda Rāya.





TEXT 37





ye kāle vā svapane, dekhinu vaṁśī-vadane,



sei kāle āilā dui vairi



'ānanda' āra 'madana', hari' nila mora mana,



dekhite nā pāinu netra bhari'



SYNONYMS



*ye kāle*-at the time; *vā svapane*-or in dreams; *dekhinu*-I saw; *vaṁśī-vadane*-Lord Kṛṣṇa's face with His flute; *sei kāle*-at that time; *āilā*-appeared; *dui*-two; *vairi*-enemies; *ānanda*-pleasure; *āra*-and; *madana*-Cupid; *hari'*-stealing; *nila*-took; *mora*-My; *mana*-mind; *dekhite*-to see; *nā*-not; *pāinu*-I was able; *netra*-eyes; *bhari'*-fulfilling.



TRANSLATION



"Whenever I had the chance to see Lord Kṛṣṇa's face and His flute, even in a dream, two enemies would appear before Me. They were pleasure and Cupid, and since they took away My mind, I was not able to see the face of Kṛṣṇa to the full satisfaction of My eyes.





TEXT 38





punaḥ yadi kona kṣaṇa, kayāya kṛṣṇa daraśana



tabe sei ghaṭī-kṣaṇa-pala



diyā mālya-candana, nānā ratna-ābharaṇa,



alaṅkṛta karimu sakala



SYNONYMS



*punaḥ*-again; *yadi*-if; *kona*-some; *kṣaṇa*-moment; *kayāya*-helps; *kṛṣṇa*-Lord Kṛṣṇa; *daraśana*-seeing; *tabe*-then; *sei*-that; *ghaṭī*-kṣaṇa-pala-seconds, moments and hours; *diyā*-offering; *mālya*-candana-garlands and sandalwood pulp; *nānā*-various; *ratna*-jewels; *ābharaṇa*-ornaments; *alaṅkṛta*-decorated; *karimu*-I shall make; *sakala*-all.



TRANSLATION



"If by chance such a moment comes when I can once again see Kṛṣṇa, then I shall worship those seconds, moments and hours with flower garlands and pulp of sandalwood and decorate them with all kinds of jewels and ornaments."





TEXT 39





kṣaṇe bāhya haila mana, āge dekhe dui jana,



tāṅre puche,--āmi nā caitanya?



svapna-prāya ki dekhinu, kibā āmi pralāpinu,



tomarā kichu śuniyācha dainya?



SYNONYMS



*kṣaṇe*-in an instant; *bāhya*-outside; *haila*-became; *mana*-the mind; *āge*-in front; *dekhe*-sees; *dui jana*-two persons; *tāṅre*-unto them; *puche*-inquires; *āmi*-I; *nā*-not; *caitanya*-conscious; *svapna*-prāya-almost dreaming; *ki*-what; *dekhinu*-I have seen; *kibā*-what; *āmi*-I; *pralāpinu*-spoke in craziness; *tomarā*-you; *kichu*-something; *śuniyācha*-have heard; *dainya*-humility.



TRANSLATION



In an instant, Śrī Caitanya Mahāprabhu regained external consciousness and saw two persons before Him. Questioning them, He asked, "Am I conscious? What dreams have I been seeing? What craziness have I spoken? Have you heard some expressions of humility?''



PURPORT



When Śrī Caitanya Mahāprabhu thus spoke in ecstasy, He saw two persons before Him. One was His secretary, Svarūpa Dāmodara, and the other was Rāya Rāmānanda. Coming to His external consciousness, He saw them both present, and although He was still talking in the ecstasy of Śrīmatī Rādhārāṇī, He immediately began to question whether He was the same Śrī Caitanya Mahāprabhu.





TEXT 40





śuna mora prāṇera bāndhava



nāhi kṛṣṇa-prema-dhana, daridra mora jīvana,



dehendriya vṛthā mora saba



SYNONYMS



*śuna*-kindly hear; *mora*-My; *prāṇera*-of life; *bāndhava*-friends; *nāhi*-there is none; *kṛṣṇa*-prema-dhana-wealth of love of Kṛṣṇa; *daridra*-poverty-stricken; *mora*-My; *jīvana*-life; *deha-indriya*-all the limbs and senses of My body; *vṛthā*-fruitless; *mora*-My; *saba*-all.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "My dear friends, you are all My life and soul; therefore I tell you that I possess no wealth of love for Kṛṣṇa. Consequently My life is poverty-stricken. My limbs and senses are useless."





TEXT 41





punaḥ kahe,--hāya hāya, śuna, svarūpa-rāmarāya,



ei mora hṛdaya-niścaya



śuni karaha vicāra, haya, naya--kaha sāra,



eta bali' śloka uccāraya



SYNONYMS



*punaḥ*-again; *kahe*-says; *hāya hāya*-alas; *śuna*-kindly hear; *svarūpa*-rāma-rāya-My dear Svarūpa Dāmodara and Rāmānanda Rāya; *ei*-this; *mora*-My; *hṛdaya-niścaya*-the certainty in My heart; *śuni*-hearing; *karaha*-just make; *vicāra*-judgment; *haya, naya*-correct or not; *kaha sāra*-tell Me the essence; *eta bali'*-saying this; *śloka*-another verse; *uccāraya*-recites.



TRANSLATION



Again He addressed both Svarūpa Dāmodara and Rāya Rāmānanda, speaking despondently, "Alas! My friends, you can now know the certainty within My heart, and after knowing My heart you should judge whether I am correct or not. You can speak of this properly." Śrī Caitanya Mahāprabhu then began to chant another verse.





TEXT 42





ka-i-avarahi-aṁ pemmaṁ ṇa hi hoi māṇuse loe



ja-i hoi kassa virahe hontammi ko jīa-i



SYNONYMS



*ka*-i-avarahi-am-without any cheating propensity, without any motive concerning the four principles of material existence (namely, religiosity, economic development, sense gratification and liberation); *pemmam*-love of Godhead; *ṇa*-never; *hi*-certainly; *hoi*-becomes; *māṇuse*-in human society; *loe*-in this world; *ja*-i-if; *hoi*-there is; *kassa*-whose; *virahe*-in separation; *hontammi*-is; *ko*-who; *jīa*-i-lives.



TRANSLATION



" 'Love of Godhead, devoid of cheating propensities, is not possible within this material world. If there is such a love, there cannot be separation, for if there is separation, how can one live?'



PURPORT



This is a verse in a common language called prākṛta, and the exact Sanskrit transformation is kaitava-rahitaṁ premā na hi bhavati mānuṣe loke yadi bhavati kasya viraho virahe saty api ko jīvati.





TEXT 43





akaitava kṛṣṇa-prema, yena jāmbūnada-hema,



sei premā nṛloke nā haya



yadi haya tāra yoga, nā haya tabe viyoga,



viyoga haile keha nā jīyaya



SYNONYMS



*akaitava kṛṣṇa*-prema-unalloyed love of Kṛṣṇa; *yena*-like; *jāmbū*-nada-hema-gold from the Jāmbū River; *sei premā*-that love of Godhead; *nṛ-loke*-in the material world; *nā haya*-is not possible; *yadi*-if; *haya*-there is; *tāra*-with it; *yoga*-connection; *nā*-not; *haya*-is; *tabe*-then; *viyoga*-separation; *viyoga*-separation; *haile*-if there is; *keha*-someone; *nā jīyaya*-cannot live.



TRANSLATION



"Pure love for Kṛṣṇa, just like gold from the Jāmbū River, does not exist in human society. If it existed, there could not be separation. If separation were there, one could not live."





TEXT 44





eta kahi' śacī-suta, śloka paḍe adbhuta,



śune duṅhe eka-mana hañā



āpana-hṛdaya-kāja, kahite vāsiye lāja,



tabu kahi lāja-bīja khāñā



SYNONYMS



*eta kahi'*-thus saying; *śacī-suta*-the son of Śrīmatī Śacīmātā; *śloka*-verse; *paḍe*-recites; *adbhuta*-wonderful; *śune*-hear; *duṅhe*-the two persons; *eka*-mana hañā-with rapt attention; *āpana-hṛdaya-kāja*-the activities of one's own heart; *kahite*-to speak; *vāsiye*-I feel; *lāja*-shameful; *tabu*-still; *kahi*-I speak; *lāja-bīja*-the seed of bashfulness; *khāñā*-finishing.



TRANSLATION



Thus speaking, the son of Śrīmatī Śacīmātā recited another wonderful verse, and Rāmānanda Rāya and Svarūpa Dāmodara heard this verse with rapt attention. Śrī Caitanya Mahāprabhu said, "I feel shameful to disclose the activities of My heart. Nonetheless, I shall be done with all formalities and speak from the heart. Please hear."





TEXT 45





na prema-gandho 'sti darāpi me harau



krandāmi saubhāgya-bharaṁ prakāśitum



vaṁśī-vilāsy-ānana-lokanaṁ vinā



bibharmi yat prāṇa-pataṅgakān vṛthā



SYNONYMS



*na*-never; *prema-gandhaḥ*-a scent of love of Godhead; *asti*-there is; *darā api*-even in a slight proportion; *me*-My; *harau*-in the Supreme Personality of Godhead; *krandāmi*-I cry; *saubhāgya-bharam*-the volume of My fortune; *prakāśitum*-to exhibit; *vaṁśī-vilāsi*-of the great flute-player; *ānana*-at the face; *lokanam*-looking; *vinā*-without; *bibharmi*-I carry; *yat*-because; *prāṇa*-pataṅgakān-My insectlike life; *vṛthā*-with no purpose.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, " 'My dear friends, I have not the slightest tinge of love of Godhead within My heart. When you see Me crying in separation, I am just falsely exhibiting a demonstration of My great fortune. Indeed, not seeing the beautiful face of Kṛṣṇa playing His flute, I continue to live My life like an insect, without purpose.'





TEXT 46





dūre śuddha-prema-gandha, kapaṭa premera bandha,



seha mora nāhi kṛṣṇa-pāya



tabe ye kari krandana, sva-saubhāgya prakhyāpana,



kari, ihā jāniha niścaya



SYNONYMS



*dūre*-far away; *śuddha-prema-gandha*-a scent of pure devotional love; *kapaṭa*-false; *premera*-of love of Godhead; *bandha*-binding; *seha*-that; *mora*-My; *nāhi*-there is not; *kṛṣṇa*-pāya-at the lotus feet of Kṛṣṇa; *tabe*-but; *ye*-that; *kari*-I do; *krandana*-crying; *sva*-saubhāgya-My own fortune; *prakhyāpana*-demonstration; *kari*-I do; *ihā*-this; *jāniha*-know; *niścaya*-certainly.



TRANSLATION



"Actually, My love for Kṛṣṇa is far, far away. Whatever I do is actually false. When you see Me cry, I am simply exhibiting My great fortune. Please try to understand this beyond a doubt.





TEXT 47





yāte vaṁśī-dhvani-sukha, nā dekhi' se cāṅda mukha,



yadyapi nāhika 'ālambana'



nija-dehe kari prīti, kevala kāmera rīti,



prāṇa-kīṭera kariye dhāraṇa



SYNONYMS



*yāte*-in which; *vaṁśī-dhvani-sukha*-the happiness of hearing the playing of the flute; *nā dekhi'*-not seeing; *se*-that; *cāṅda mukha*-moonlike face; *yadyapi*-although; *nāhika*-there is not; *'ālambana'*-the meeting of the lover and beloved; *nija*-own; *dehe*-in the body; *kari*-I do; *prīti*-affection; *kevala*-only; *kāmera*-of lust; *rīti*-the way; *prāṇa*-of life; *kīṭera*-of the fly; *kariye*-I do; *dhāraṇa*-continuing.



TRANSLATION



"Even though I do not see the moonlike face of Kṛṣṇa playing on His flute and although there is no possibility of My meeting Him, still I take care of My own body. That is the way of lust. In this way, I maintain My flylike life.



PURPORT



In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the lovable Supreme Lord is the supreme shelter. The Lord is the supreme subject, and the devotees are the object. The coming together of a subject and object is called ālambana. The object hears, and the subject plays the flute. That the object cannot see the moonlike face of Kṛṣṇa and has no eagerness to see Him is the sign of being without ālambana. Externally imagining such a thing simply satisfies one's lusty desires, and thus one lives without purpose.





TEXT 48





kṛṣṇa-premā sunirmala, yena śuddha-gaṅgā-jala,



sei premā--amṛtera sindhu



nirmala se anurāge, nā lukāya anya dāge,



śukla-vastre yaiche masī-bindu



SYNONYMS



*kṛṣṇa*-premā-love of Kṛṣṇa; *su*-nirmala-without material contamination; *yena*-exactly like; *śuddha-gaṅgā-jala*-the pure water of the Ganges; *sei premā*-that love; *amṛtera sindhu*-the ocean of nectar; *nirmala*-pure; *se*-that; *anurāge*-attraction; *nā lukāya*-does not conceal; *anya*-other; *dāge*-spot; *śukla*-vastre-on white cloth; *yaiche*-as; *masī-bindu*-a spot of ink.



TRANSLATION



"Love for Lord Kṛṣṇa is very pure, just like the waters of the Ganges. That love is an ocean of nectar. That pure attachment to Kṛṣṇa does not conceal any spot, which would appear just like a spot of ink on a white cloth.



PURPORT



Unalloyed love of Kṛṣṇa is just like a big sheet of white cloth. Absence of attachment is compared to a black spot on that white cloth. Just as the black spot is prominent, so the absence of love of Godhead is prominent on the platform of pure love of Godhead.





TEXT 49





śuddha-prema-sukha-sindhu, pāi tāra eka bindu,



sei bindu jagat ḍubāya



kahibāra yogya naya, tathāpi bāule kaya,



kahile vā kebā pātiyāya



SYNONYMS



*śuddha*-prema-unalloyed love; *sukha-sindhu*-an ocean of happiness; *pāi*-if I get; *tāra*-of that; *eka*-one; *bindu*-drop; *sei bindu*-that drop; *jagat*-the whole world; *ḍubāya*-drowns; *kahibāra*-to speak; *yogya naya*-is not fit; *tathāpi*-still; *bāule*-a madman; *kaya*-speaks; *kahile*-if spoken; *vā*-or; *kebā pātiyāya*-who believes.



TRANSLATION



"Unalloyed love of Kṛṣṇa is like an ocean of happiness. If someone gets one drop of it, the whole world can drown in that drop. It is not befitting to express such love of Godhead, yet a madman must speak. However, even though he speaks, no one believes him."





TEXT 50





ei mata dine dine, svarūpa-rāmānanda-sane,



nija-bhāva karena vidita



bāhye viṣa-jvālā haya, bhitare ānanda-maya,



kṛṣṇa-premāra adbhuta carita



SYNONYMS



*ei mata*-in this way; *dine dine*-day after day; *svarūpa*-Svarūpa Dāmodara; *rāmānanda*-Rāmānanda Rāya; *sane*-with; *nija*-own; *bhāva*-ecstasy; *karena*-makes; *vidita*-known; *bāhye*-externally; *viṣa*-jvālā haya-there is suffering from poisonous effects; *bhitare*-within; *ānanda*-maya-transcendental ecstasy; *kṛṣṇa-premāra*-of love of Kṛṣṇa; *adbhuta*-wonderful; *carita*-characteristic.



TRANSLATION



In this way, Lord Caitanya used to revel in ecstasy day after day and exhibit these ecstasies before Svarūpa and Rāmānanda Rāya. Externally there appeared severe tribulation, as if He were suffering from poisonous effects, but internally He was experiencing bliss. This is characteristic of transcendental love of Kṛṣṇa.





TEXT 51





ei premā-āsvādana, tapta-ikṣu-carvaṇa,



mukha jvale, nā yāya tyajana



sei premā yāṅra mane, tāra vikrama sei jāne,



viṣāmṛte ekatra milana



SYNONYMS



*ei*-this; *premā*-love of Kṛṣṇa; *āsvādana*-tasting; *tapta*-hot; *ikṣu*-carvaṇa-chewing sugarcane; *mukha jvale*-the mouth burns; *nā yāya tyajana*-still not possible to give up; *sei*-that; *premā*-love of Godhead; *yāṅra mane*-in someone's mind; *tāra*-of that; *vikrama*-the power; *sei jāne*-he knows; *viṣa*-amṛte-poison and nectar; *ekatra*-in oneness; *milana*-meeting.



TRANSLATION



If one tastes such love of Godhead, he can compare it to hot sugarcane. When one chews hot sugarcane, his mouth burns, yet he cannot give it up. Similarly, if one has but a little love of Godhead, he can perceive its powerful effects. It can only be compared to poison and nectar mixed together.





TEXT 52





pīḍābhir nava-kāla-kūṭa-kaṭutā-garvasya nirvāsano



nisyandena mudāṁ sudhā-madhurimāhaṅkāra-saṅkocanaḥ



premā sundari nanda-nandana-paro jāgarti yasyāntare



jñāyante sphuṭam asya vakra-madhurās tenaiva vikrāntayaḥ



SYNONYMS



*pīḍābhiḥ*-by the sufferings; *nava*-fresh; *kāla-kūṭa*-of poison; *kaṭutā*-of the severity; *garvasya*-of pride; *nirvāsanaḥ*-banishment; *nisyandena*-by pouring down; *mudām*-happiness; *sudhā*-of nectar; *madhurimā*-of the sweetness; *ahaṅkāra*-the pride; *saṅkocanaḥ*-minimizing; *premā*-love; *sundari*-beautiful friend; *nanda*-nandana-paraḥ-fixed upon the son of Mahārāja Nanda; *jāgarti*-develops; *yasya*-of whom; *antare*-in the heart; *jñāyante*-are perceived; *sphuṭam*-explicitly; *asya*-of that; *vakra*-crooked; *madhurāḥ*-and sweet; *tena*-by him; *eva*-alone; *vikrāntayaḥ*-the influences.



TRANSLATION



Lord Caitanya Mahāprabhu spoke, " 'My dear beautiful friend, if one develops love of Godhead, love of Kṛṣṇa, the son of Nanda Mahārāja, all the bitter and sweet influences of this love will manifest in one's heart. Such love of Godhead acts in two ways. The poisonous effects of love of Godhead defeat the severe and fresh poison of the serpent. Yet there is simultaneously transcendental bliss, which pours down and defeats the pride of nectar and diminishes its value. In other words, love of Kṛṣṇa is so powerful that it simultaneously defeats the poisonous effects of a snake, as well as the happiness derived from pouring nectar on one's head. It is perceived as doubly effective, simultaneously poisonous and nectarean.' "



PURPORT



This verse is spoken by Paurṇamāsī to Nāndīmukhī in the Vidagdha-mādhava (2.18), by Śrīla Rūpa Gosvāmī.





TEXT 53





ye kāle dekhe jagannātha-śrīrāma-subhadrā-sātha,



tabe jāne--āilāma kurukṣetra



saphala haila jīvana, dekhiluṅ padma-locana,



juḍāila tanu-mana-netra



SYNONYMS



*ye kāle*-at that time when; *dekhe*-He sees; *jagannātha*-Lord Jagannātha; *śrī*-rāma-Balarāma; *subhadrā*-Subhadrā; *sātha*-with; *tabe*-at that time; *jāne*-knows; *āilāma*-I have come; *kurukṣetra*-to the pilgrimage site known as Kurukṣetra; *sa*-phala-successful; *haila*-has become; *jīvana*-life; *dekhiluṅ*-I have seen; *padma-locana*-the lotus eyes; *juḍāila*-pacified; *tanu*-body; *mana*-mind; *netra*-eyes.



TRANSLATION



When Śrī Caitanya Mahāprabhu would see Jagannātha along with Balarāma and Subhadrā, He would immediately think that He had reached Kurukṣetra, where all of them had come. He would think that His life was successful because He had seen the lotus-eyed one, whom, if seen, pacifies the body, mind and eyes.





TEXT 54





garuḍera sannidhāne, rahi' kare daraśane,



se ānandera ki kahiba ba'le



garuḍa-stambhera tale, āche eka nimna khāle,



se khāla bharila aśru-jale



SYNONYMS



*garuḍera*-Garuḍa; *sannidhāne*-near; *rahi'*-staying; *kare*-does; *daraśane*-seeing; *se ānandera*-of that bliss; *ki*-what; *kahiba*-I shall say; *ba'le*-on the strength; *garuḍa*-of the statue of Garuḍa; *stambhera*-of the column; *tale*-underneath; *āche*-there is; *eka*-one; *nimna*-low; *khāle*-ditch; *se khāla*-that ditch; *bharila*-became filled; *aśru*-jale-with the water of tears.



TRANSLATION



Staying near the Garuḍa-stambha, the Lord would look upon Lord Jagannātha. What can be said about the strength of that love? On the ground beneath the column of the Garuḍa-stambha was a deep ditch, and that ditch was filled with the water of His tears.



PURPORT



In front of the temple of Jagannātha is a column on which the statue of Garuḍa is situated. It is called the Garuḍa-stambha. At the base of that column is a ditch, and that ditch was filled with the tears of the Lord.





TEXT 55





tāhāṅ haite ghare āsi', māṭīra upare vasi',



nakhe kare pṛthivī likhana



hā-hā kāhāṅ vṛndāvana, kāhāṅ gopendra-nandana,



kāhāṅ sei vaṁśī-vadana



SYNONYMS



*tāhāṅ haite*-from there; *ghare āsi'*-coming back home; *māṭīra*-the ground; *upare*-upon; *vasi'*-sitting; *nakhe*-by the nails; *kare*-does; *pṛthivī*-on the surface of the earth; *likhana*-marking; *hā*-hā-alas; *kāhāṅ*-where is; *vṛndāvana*-Vṛndāvana; *kāhāṅ*-where; *gopa-indra-nandana*-the son of the King of the cowherd men; *kāhāṅ*-where; *sei*-that; *vaṁśī-vadana*-the person with the flute.



TRANSLATION



When coming from the Jagannātha temple to return to His house, Śrī Caitanya Mahāprabhu used to sit on the ground and mark it with His nails. At such times He would be greatly morose and would cry, "Alas, where is Vṛndāvana? Where is Kṛṣṇa, the son of the King of the cowherd men? Where is that person who plays the flute?"





TEXT 56





kāhāṅ se tri-bhaṅga-ṭhāma, kāhāṅ sei veṇu-gāna,



kāhāṅ sei yamunā-pulina



kāhāṅ se rāsa-vilāsa, kāhāṅ nṛtya-gīta-hāsa,



kāhāṅ prabhu madana-mohana



SYNONYMS



*kāhāṅ*-where; *se*-that; *tri*-bhaṅga-ṭhāma-figure curved in three places; *kāhāṅ*-where; *sei*-that; *veṇu*-gāna-sweet song of the flute; *kāhāṅ*-where; *sei*-that; *yamunā*-pulina-bank of the Yamunā River; *kāhāṅ*-where; *se*-that; *rāsa-vilāsa*-the rāsa dance; *kāhāṅ*-where; *nṛtya*-gīta-hāsa-dancing, music and laughing; *kāhāṅ*-where; *prabhu*-My Lord; *madana-mohana*-the enchanter of Madana (Cupid).



TRANSLATION



Śrī Caitanya Mahāprabhu used to lament by saying, "Where is Śrī Kṛṣṇa, whose form is curved in three places? Where is the sweet song of His flute, and where is the bank of the Yamunā? Where is the rāsa dance? Where is that dancing, singing, and laughing? Where is My Lord, Madana-mohana, the enchanter of Cupid?"





TEXT 57





uṭhila nānā bhāvāvega, mane haila udvega,



kṣaṇa-mātra nāre goṅāite



prabala virahānale, dhairya haila ṭalamale,



nānā śloka lāgilā paḍite



SYNONYMS



*uṭhila*-arose; *nānā*-various; *bhāva-āvega*-forces of emotion; *mane*-in the mind; *haila*-there was; *udvega*-anxiety; *kṣaṇa*-mātra-even for a moment; *nāre*-not able; *goṅāite*-to pass; *prabala*-powerful; *viraha-anale*-in the fire of separation; *dhairya*-patience; *haila*-became; *ṭalamale*-tottering; *nānā*-various; *śloka*-verses; *lāgilā*-began; *paḍite*-to recite.



TRANSLATION



In this way various ecstatic emotions evolved, and the Lord's mind filled with anxiety. He could not escape even for a moment. In this way, because of fierce feelings of separation, His patience began to totter, and He began to recite various verses.





TEXT 58





amūny adhanyāni dināntarāṇi



hare tvad-ālokanam antareṇa



anātha-bandho karuṇaika-sindho



hā hanta hā hanta kathaṁ nayāmi



SYNONYMS



*amūni*-all those; *adhanyāni*-inauspicious; *dina*-antarāṇi-other days; *hare*-O My Lord; *tvat*-of You; *ālokanam*-seeing; *antareṇa*-without; *anātha-bandho*-O friend of the helpless; *karuṇā-eka-sindho*-O only ocean of mercy; *hā hanta*-alas; *hā hanta*-alas; *katham*-how; *nayāmi*-shall I pass.



TRANSLATION



" 'O My Lord, O Supreme Personality of Godhead, O friend of the helpless! You are the only ocean of mercy! Because I have not met You, My inauspicious days and nights have become unbearable. I do not know how I shall pass the time.'



PURPORT



This is a verse from Kṛṣṇa-karṇāmṛta (41), by Bilvamaṅgala Ṭhākura.





TEXT 59





tomāra darśana-vine, adhanya e rātri-dine,



ei kāla nā yāya kāṭana



tumi anāthera bandhu, apāra karuṇā-sindhu,



kṛpā kari' deha daraśana



SYNONYMS



*tomāra*-Your; *darśana*-audience; *vine*-without; *adhanya*-inauspicious; *e*-this; *rātri*-dine-night and day; *ei kāla*-this time; *nā yāya*-does not go; *kāṭana*-passing; *tumi*-You; *anāthera bandhu*-friend of the helpless; *apāra*-unlimited; *karuṇā*-sindhu-ocean of mercy; *kṛpā kari'*-showing mercy; *deha*-kindly give; *daraśana*-audience.



TRANSLATION



"All these inauspicious days and nights are not passing, for I have not met You. It is difficult to know how to pass all this time. But You are the friend of the helpless and an ocean of mercy. Kindly give Me Your audience, for I am in a precarious position."





TEXT 60





uṭhila bhāva-cāpala, mana ha-ila cañcala,



bhāvera gati bujhana nā yāya



adarśane poḍe mana, kemane pāba daraśana,



kṛṣṇa-ṭhāñi puchena upāya



SYNONYMS



*uṭhila*-arose; *bhāva*-cāpala-restlessness of ecstatic emotion; *mana*-mind; *ha*-ila-became; *cañcala*-agitated; *bhāvera*-of ecstatic emotion; *gati*-the course; *bujhana*-understanding; *nā yāya*-not possible; *adarśane*-without seeing; *poḍe*-burns; *mana*-the mind; *kemane*-how; *pāba*-I shall get; *daraśana*-audience; *kṛṣṇa-ṭhāñi*-from Kṛṣṇa; *puchena*-inquires; *upāya*-the means.



TRANSLATION



In this way, the Lord's restlessness was awakened by ecstatic feelings, and His mind became agitated. No one could understand what course such ecstasy would take. Because Lord Caitanya could not meet the Supreme Personality of Godhead, Kṛṣṇa, His mind burned. He began to ask Kṛṣṇa of the means by which He could reach Him.





TEXT 61





tvac-chaiśavaṁ tri-bhuvanādbhutam ity avehi



mac-cāpalaṁ ca tava vā mama vādhigamyam



tat kiṁ karomi viralaṁ muralī-vilāsi



mugdhaṁ mukhāmbujam udīkṣitum īkṣaṇābhyām



SYNONYMS



*tvat*-Your; *śaiśavam*-early age; *tri*-bhuvana-within the three worlds; *adbhutam*-wonderful; *iti*-thus; *avehi*-know; *mat*-cāpalam-My unsteadiness; *ca*-and; *tava*-of You; *vā*-or; *mama*-of Me; *vā*-or; *adhigamyam*-to be understood; *tat*-that; *kim*-what; *karomi*-I do; *viralam*-in solitude; *muralī-vilāsi*-O player of the flute; *mugdham*-attractive; *mukha*-ambujam-lotuslike face; *udīkṣitum*-to see sufficiently; *īkṣaṇābhyām*-by the eyes.



TRANSLATION



" 'O Kṛṣṇa, O flute-player, the sweetness of Your early age is wonderful within these three worlds. You know My unsteadiness, and I know Yours. No one else knows about this. I want to see Your beautiful attractive face somewhere in a solitary place, but how can this be accomplished?'



PURPORT



This is another quote from the Kṛṣṇa-karṇāmṛta (32), of Bilvamaṅgala Ṭhākura.





TEXT 62





tomāra mādhurī-bala, tāte mora cāpala,



ei dui, tumi āmi jāni



kāhāṅ karoṅ kāhāṅ yāṅ, kāhāṅ gele tomā pāṅ,



tāhā more kaha ta' āpani



SYNONYMS



*tomāra*-Your; *mādhurī*-bala-strength of sweetness; *tāte*-in that; *mora*-My; *cāpala*-impotence; *ei*-these; *dui*-two; *tumi*-You; *āmi*-I; *jāni*-know; *kāhāṅ*-where; *karoṅ*-I do; *kāhāṅ*-where; *yāṅ*-I go; *kāhāṅ*-where; *gele*-by going; *tomā*-You; *pāṅ*-I can get; *tāhā*-that; *more*-unto Me; *kaha*-please speak; *ta' āpani*-You.



TRANSLATION



"My dear Kṛṣṇa, only You and I know the strength of Your beautiful features and, because of them, My unsteadiness. Now, this is My position; I do not know what to do or where to go. Where can I find You? I am asking You to give directions."





TEXT 63





nānā-bhāvera prābalya, haila sandhi-śābalya,



bhāve-bhāve haila mahā-raṇa



autsukya, cāpalya, dainya, roṣāmarṣa ādi sainya,



premonmāda--sabāra kāraṇa



SYNONYMS



*nānā*-various; *bhāvera*-of ecstasies; *prābalya*-the force; *haila*-there was; *sandhi*-meeting; *śābalya*-contradiction; *bhāve*-bhāve-between ecstasies; *haila*-there was; *mahā-raṇa*-a great fight; *autsukya*-eagerness; *cāpalya*-impotence; *dainya*-humility; *roṣa*-amarṣa-anger and impatience; *ādi*-all these; *sainya*-soldiers; *prema*-unmāda-madness in love; *sabāra*-of all; *kāraṇa*-the cause.



TRANSLATION



Because of the various kinds of ecstasy, contradictory states of mind occurred, and this resulted in a great fight between different types of ecstasy. Anxiety, impotence, humility, anger and impatience were all like soldiers fighting, and the madness of love of Godhead was the cause.



PURPORT



In the *Bhakti-rasāmṛta-sindhu* it is stated that when similar ecstasies from separate causes meet, they are called svarūpa-sandhi. When opposing elements meet, whether they arise from a common cause or different causes, their conjunction is called bhinna-rūpa-sandhi, the meeting of contradictory ecstasies. The simultaneous joining of different ecstasies-fear and happiness, regret and happiness-is called meeting (sandhi). The word śābalya refers to different types of ecstatic symptoms combined together, like pride, despondency, humility, remembrance, doubt, impatience caused by insult, fear, disappointment, patience and eagerness. The friction that occurs when these combine is called śābalya. Similarly, when the desire to see the object is very prominent, or when one is unable to tolerate any delay in seeing the desired object, the incapability is called autsukya, or eagerness. If such eagerness is present, one's mouth dries up and one becomes restless. One also becomes full of anxiety, and hard breathing and patience are observed. Similarly, the lightness of heart caused by strong attachment and strong agitation of the mind is called impotence (cāpalya). Failure of judgment, misuse of words, and obstinate activities devoid of anxiety are observed. Similarly, when one becomes too angry at the other party, offensive and abominable speech occurs, and this anger is called roṣa. When one becomes impatient due to being scolded or insulted, the resultant state of mind is called amarṣa. In this state of mind, one perspires, acquires a headache, fades in bodily color and experiences anxiety and an urge to search out the remedy. The bearing of a grudge, aversion and chastisement are all visible symptoms.





TEXT 64





matta-gaja bhāva-gaṇa, prabhura deha--īkṣu-vana,



gaja-yuddhe vanera dalana



prabhura haila divyonmāda, tanu-manera avasāda,



bhāvāveśe kare sambodhana



SYNONYMS



*matta*-gaja-mad elephant; *bhāva*-gaṇa-symptoms of ecstasy; *prabhura*-of the Lord; *deha*-body; *ikṣu*-vana-sugarcane forest; *gaja-yuddhe*-in the fight of the elephants; *vanera*-of the forest; *dalana*-trampling; *prabhura*-of the Lord; *haila*-was; *divya*-unmāda-transcendental madness; *tanu-manera*-of the mind and body; *avasāda*-despondency; *bhāva-āveśe*-on account of absorption in ecstasy; *kare*-does; *sambodhana*-addressing.



TRANSLATION



The body of the Lord was just like a field of sugarcane into which the mad elephants of ecstasy entered. There was a fight amongst the elephants, and in the process the entire field of sugarcane was destroyed. Thus transcendental madness was awakened in the body of the Lord, and He experienced despondency in mind and body. In this ecstatic condition, He began to speak as follows.





TEXT 65





he deva he dayita he bhuvanaika-bandho



he kṛṣṇa he capala he karuṇaika-sindho



he nātha he ramaṇa he nayanābhirāma



hā hā kadā nu bhavitāsi padaṁ dṛśor me



SYNONYMS



*he deva*-O Lord; *he dayita*-O most dear; *he bhuvana-eka-bandho*-O only friend of the universe; *he kṛṣṇa*-O Lord Kṛṣṇa; *he capala*-O restless one; *he karuṇa-eka-sindho*-O ocean of mercy; *he nātha*-O My Lord; *he ramaṇa*-O My enjoyer; *he nayana-abhirāma*-O most beautiful to My eyes; *hā hā*-alas; *kadā*-when; *nu*-certainly; *bhavitā asi*-will You be; *padam*-the dwelling place; *dṛśoḥ me*-of My vision.



TRANSLATION



" 'O My Lord! O dearest one! O only friend of the universe! O Kṛṣṇa, O restless one, O ocean of mercy! O My Lord, O My enjoyer, O beloved to My eyes! Alas, when will You again be visible to Me?' "



PURPORT



This is text 40 of Kṛṣṇa-karṇāmṛta.





TEXT 66





unmādera lakṣaṇa, karāya kṛṣṇa-sphuraṇa,



bhāvāveśe uṭhe praṇaya māna



solluṇṭha-vacana-rīti, māna, garva, vyāja-stuti,



kabhu nindā, kabhu vā sammāna



SYNONYMS



*unmādera lakṣaṇa*-the symptoms of madness; *karāya*-causes; *kṛṣṇa*-Lord Kṛṣṇa; *sphuraṇa*-impetus; *bhāva-āveśe*-in an ecstatic condition; *uṭhe*-awakens; *praṇaya*-love; *māna*-disdain; *solluṇṭha-vacana*-of disrespect by sweet words; *rīti*-the way; *māna*-honor; *garva*-pride; *vyāja*-stuti-indirect prayer; *kabhu*-sometimes; *nindā*-blasphemy; *kabhu*-sometimes; *vā*-or; *sammāna*-honor.



TRANSLATION



The symptoms of madness served as an impetus for remembering Kṛṣṇa. The mood of ecstasy awoke love, disdain, defamation by words, pride, honor and indirect prayer. Thus Śrī Kṛṣṇa was sometimes blasphemed and sometimes honored.



PURPORT



The word unmāda is explained in the *Bhakti-rasāmṛta-sindhu* as extreme joy, misfortune and bewilderment in the heart due to separation. Symptoms of unmāda are laughing like a madman, dancing, singing, performing ineffectual activities, talking nonsense, running, shouting and sometimes working in contradictory ways. The word praṇaya is explained thus: When there is a possibility of receiving direct honor but it is avoided, that love is called praṇaya. Śrīla Rūpa Gosvāmī, in his Ujjvala-nīlamaṇi, explains the word māna thus: When the lover feels novel sweetness by exchanging hearty loving words but wishes to hide his feelings by crooked means, māna is experienced.





TEXT 67





tumi deva--krīḍā-rata, bhuvanera nārī yata,



tāhe kara abhīṣṭa krīḍana



tumi mora dayita, mote vaise tomāra cita,



mora bhāgye kaile āgamana



SYNONYMS



*tumi*-You; *deva*-the Supreme Lord; *krīḍā*-rata-engaged in Your pastimes; *bhuvanera*-of all the universes; *nārī*-women; *yata*-all; *tāhe*-in those pastimes; *kara*-You do; *abhīṣṭa*-desired; *krīḍana*-acting; *tumi*-You; *mora*-My; *dayita*-merciful; *mote*-to Me; *vaise*-rest; *tomāra*-Your; *cita*-mind; *mora*-My; *bhāgye*-by fortune; *kaile*-You have made; *āgamana*-appearance.



TRANSLATION



"My dear Lord, You are engaged in Your pastimes, and You utilize all the women in the universe according to Your desire. You are so kind to Me. Please divert Your attention to Me, for by fortune You have appeared before Me.





TEXT 68





bhuvanera nārī-gaṇa, sabā' kara ākarṣaṇa,



tāhāṅ kara saba samādhāna



tumi kṛṣṇa--citta-hara, aiche kona pāmara,



tomāre vā kebā kare māna



SYNONYMS



*bhuvanera*-of all the universe; *nārī*-gaṇa-women; *sabā'*-all; *kara*-You do; *ākarṣaṇa*-attraction; *tāhāṅ*-there; *kara*-You made; *saba*-all; *samādhāna*-adjustment; *tumi*-You; *kṛṣṇa*-Lord Kṛṣṇa; *citta-hara*-the enchanter of the mind; *aiche*-in that way; *kona*-some; *pāmara*-debauchee; *tomāre*-You; *vā*-or; *kebā*-who; *kare*-does; *māna*-honor.



TRANSLATION



"My dear Lord, You attract all the women of the universe, and You make adjustments for all of them when they appear. You are Lord Kṛṣṇa, and You can enchant everyone, but on the whole, You are nothing but a debauchee. Who can honor You?





TEXT 69





tomāra capala-mati, ekatra nā haya sthiti,



tā'te tomāra nāhi kichu doṣa



tumi ta' karuṇā-sindhu, āmāra parāṇa-bandhu,



tomāya nāhi mora kabhu roṣa



SYNONYMS



*tomāra*-Your; *capala*-mati-restless mind; *ekatra*-in one place; *nā*-never; *haya*-is; *sthiti*-established; *tā'te*-in that; *tomāra*-Your; *nāhi*-there is not; *kichu*-any; *doṣa*-fault; *tumi*-You are; *ta'*-certainly; *karuṇā-sindhu*-the ocean of mercy; *āmāra*-My; *parāṇa*-bandhu-friend of the heart; *tomāya*-toward You; *nāhi*-there is not; *mora*-My; *kabhu*-any time; *roṣa*-anger.



TRANSLATION



"My dear Kṛṣṇa, Your mind is always restless. You cannot remain in one place, but You are not at fault for this. You are actually the ocean of mercy, the friend of My heart. Therefore I have no reason to be angry with You.





TEXT 70





tumi nātha--vraja-prāṇa, vrajera kara paritrāṇa,



bahu kārye nāhi avakāśa



tumi āmāra ramaṇa, sukha dite āgamana,



e tomāra vaidagdhya-vilāsa



SYNONYMS



*tumi*-You; *nātha*-the master; *vraja-prāṇa*-the life of Vrajabhūmi (Vṛndāvana); *vrajera*-of Vraja; *kara*-do; *paritrāṇa*-deliverance; *bahu*-many; *kārye*-in activities; *nāhi*-there is not; *avakāśa*-rest; *tumi*-You; *āmāra*-My; *ramaṇa*-enjoyer; *sukha*-happiness; *dite*-to give; *āgamana*-appearing; *e*-this; *tomāra*-Your; *vaidagdhya*-vilāsa-activities of expert transactions.



TRANSLATION



"My dear Lord, You are the master and the life and soul of Vṛndāvana. Kindly arrange for the deliverance of Vṛndāvana. We have no leisure hours away from our many activities. Actually, You are My enjoyer. You have appeared just to give Me happiness, and this is one of Your expert activities.



PURPORT



The word vaidagdhya means that one is very expert, learned, humorous, cunning, beautiful and expert in manifesting caricatures.





TEXT 71





mora vākya nindā māni, kṛṣṇa chāḍi' gelā jāni,



śuna, mora e stuti-vacana



nayanera abhirāma, tumi mora dhana-prāṇa,



hā-hā punaḥ deha daraśana



SYNONYMS



*mora*-My; *vākya*-words; *nindā*-blasphemy; *māni*-accepting; *kṛṣṇa*-Lord Kṛṣṇa; *chāḍi'*-giving up; *gelā*-went away; *jāni*-I know; *śuna*-hear; *mora*-My; *e*-this; *stuti*-vacana-words of praise; *nayanera*-of the eyes; *abhirāma*-the satisfaction; *tumi*-You are; *mora*-My; *dhana*-prāṇa-wealth and life; *hā*-hā-alas; *punaḥ*-again; *deha*-give Me; *daraśana*-audience.



TRANSLATION



"Taking My words as defamation, Lord Kṛṣṇa has left Me. I know that He is gone, but kindly hear My prayers in praise. You are the satisfaction of My eyes. You are My wealth and My life. Alas, please give Me your audience once again."





TEXT 72





stambha, kampa, prasveda, vaivarṇya, aśru, svara-bheda,



deha haila pulake vyāpita



hāse, kānde, nāce, gāya, uṭhi' iti uti dhāya,



kṣaṇe bhūme paḍiyā mūrcchita



SYNONYMS



*stambha*-being stunned; *kampa*-trembling; *prasveda*-perspiration; *vaivarṇya*-fading away of the color; *aśru*-tears; *svara*-bheda-choking of the voice; *deha*-body; *haila*-was; *pulake*-in joy; *vyāpita*-pervaded; *hāse*-laughs; *kānde*-cries; *nāce*-dances; *gāya*-sings; *uṭhi'*-getting up; *iti uti*-here and there; *dhāya*-runs; *kṣaṇe*-sometimes; *bhūme*-on the ground; *paḍiyā*-falling down; *mūrcchita*-unconscious.



TRANSLATION



There were different transformations of the body of Lord Caitanya Mahāprabhu: being stunned, trembling, perspiring, fading away of color, weeping, and choking of the voice. In this way His whole body was pervaded by transcendental joy. As a result, sometimes Caitanya Mahāprabhu would laugh, sometimes cry, sometimes dance and sometimes sing. Sometimes He would get up and run here and there, and sometimes fall on the ground and lose consciousness.



PURPORT



In the *Bhakti-rasāmṛta-sindhu*, eight kinds of transcendental change taking place in the body are described. Stambha, being stunned, refers to the mind's becoming transcendentally absorbed. In that state, the peaceful mind is placed on the life air, and different bodily transformations are manifest. These symptoms are visible in the body of an advanced devotee. When life becomes almost inactive, it is called "stunned." The emotions resulting from this condition are joy, fear, astonishment, moroseness and anger. In this condition the power of speech is lost, and there is no movement in the hands and legs. Otherwise, being stunned is a mental condition. Many other symptoms are visible on the entire body in the beginning. These are very subtle, but gradually they become very apparent. When one cannot speak, naturally one's active senses are arrested, and the knowledge-acquiring senses are rendered inoperative. Kampa, trembling of the body, is mentioned in the *Bhakti-rasāmṛta-sindhu* as a result of a special kind of fear, anger and joy. This is called vepathu, or kampa. When the body begins to perspire because of joy, fear and anger combined, this is called sveda. Vaivarṇya is described as a change in the bodily color. It is caused by a combination of moroseness, anger and fear. When these emotions are experienced, the complexion turns pale and the body becomes lean and thin. Aśru is explained in the *Bhakti-rasāmṛta-sindhu* as a combination of joy, anger and moroseness that causes water to flow from the eyes without effort. When there is joy and there are tears in the eyes, the temperature of the tears is cold, but when there is anger, the tears are hot. In both cases, the eyes are restless, the eyeballs are red and there is itching. These are all symptoms of aśru. When there is a combination of moroseness, astonishment, anger, joy and fear, there is a choking in the voice. This choking is called gadgada. Śrī Caitanya Mahāprabhu refers to gadgada-ruddhayā girā, or "a faltering voice." In the *Bhakti-rasāmṛta-sindhu*, pulaka is described as joy, encouragement and fear. When these combine, the hairs on the body stand on end, and this bodily state is called pulaka.





TEXT 73





mūrcchāya haila sākṣātkāra, uṭhi' kare huhuṅkāra,



kahe--ei āilā mahāśaya



kṛṣṇera mādhurī-guṇe, nānā bhrama haya mane,



śloka paḍi' karaye niścaya



SYNONYMS



*mūrcchāya*-in the swoon; *haila*-there was; *sākṣātkāra*-direct meeting; *uṭhi'*-getting up; *kare*-does; *hu*-huṅ-kāra-tumultuous sound; *kahe*-says; *ei*-thus; *āilā*-He has come; *mahā-āśaya*-the great personality; *kṛṣṇera*-of Lord Kṛṣṇa; *mādhurī*-sweetness; *guṇe*-by qualities; *nānā*-various; *bhrama*-mistakes; *haya*-are; *mane*-in the mind; *śloka*-the verse; *paḍi'*-reciting; *karaye*-does; *niścaya*-ascertainment.



TRANSLATION



When Śrī Caitanya Mahāprabhu was thus unconscious, He happened to meet the Supreme Personality of Godhead. Consequently He got up and immediately made a tumultuous sound, very loudly declaring, "Now Kṛṣṇa, the great personality, is present." In this way, because of Kṛṣṇa's sweet qualities, Caitanya Mahāprabhu made different types of mistakes in His mind. Thus by reciting the following verse, He ascertained the presence of Lord Kṛṣṇa.





TEXT 74





māraḥ svayaṁ nu madhura-dyuti-maṇḍalaṁ nu



mādhuryam eva nu mano-nayanāmṛtaṁ nu



veṇī-mṛjo nu mama jīvita-vallabho nu



kṛṣṇo 'yam abhyudayate mama locanāya



SYNONYMS



*māraḥ*-Cupid; *svayam*-personally; *nu*-whether; *madhura*-sweet; *dyuti*-of effulgence; *maṇḍalam*-encirclement; *nu*-whether; *mādhuryam*-sweetness; *eva*-even; *nu*-certainly; *manaḥ*-nayana-amṛtam-nectar for the mind and eyes; *nu*-whether; *veṇī*-mṛjaḥ-loosening of the hair; *nu*-whether; *mama*-My; *jīvita-vallabhaḥ*-the pleasure of the life and soul; *nu*-whether; *kṛṣṇaḥ*-Lord Kṛṣṇa; *ayam*-this; *abhyudayate*-manifests; *mama*-My; *locanāya*-for the eyes.



TRANSLATION



In the attitude of Rādhārāṇī, Śrī Caitanya Mahāprabhu addressed the gopīs, " 'My dear friends, where is that Kṛṣṇa, Cupid personified, who has the effulgence of a kadamba flower, who is sweetness itself, the nectar of My eyes and mind, He who loosens the hair of the gopīs, who is the supreme source of transcendental bliss and My life and soul? Has He come before My eyes again?' "



PURPORT



This is another verse from the Kṛṣṇa-karṇāmṛta (68).





TEXT 75





kibā ei sākṣāt kāma, dyuti-bimba mūrtimān,



ki mādhurya svayaṁ mūrtimanta



kibā mano-netrotsava, kibā prāṇa-vallabha,



satya kṛṣṇa āilā netrānanda



SYNONYMS



*kibā*-whether; *ei*-this; *sākṣāt*-directly; *kāma*-Cupid; *dyuti*-bimba-reflection of the effulgence; *mūrtimān*-personified; *ki*-whether; *mādhurya*-sweetness; *svayam*-personally; *mūrtimanta*-personified; *kibā*-whether; *manaḥ*-netra-utsava-festival of the mind and eyes; *kibā*-whether; *prāṇa*-vallabha-My life and soul; *satya*-truly; *kṛṣṇa*-Lord Kṛṣṇa; *āilā*-has come; *netra-ānanda*-the pleasure of My eyes.



TRANSLATION



Śrī Caitanya Mahāprabhu then would begin to talk like this: "Is Cupid personified present with the effulgence and reflection of the kadamba tree? Is He the same person, personified sweetness, who is the pleasure of My eyes and mind, who is My life and soul? Has Kṛṣṇa actually come before My eyes ?"





TEXT 76





guru--nānā bhāva-gaṇa, śiṣya--prabhura tanu-mana,



nānā rīte satata nācāya



nirveda, viṣāda, dainya, cāpalya, harṣa, dhairya, manyu,



ei nṛtye prabhura kāla yāya



SYNONYMS



*guru*-the teacher; *nānā*-various; *bhāva*-gaṇa-ecstasies; *śiṣya*-disciples; *prabhura*-of Lord Caitanya; *tanu*-mana-body and mind; *nānā*-various; *rīte*-in ways; *satata*-always; *nācāya*-causes to dance; *nirveda*-despondency; *viṣāda*-moroseness; *dainya*-humility; *cāpalya*-restlessness; *harṣa*-joy; *dhairya*-endurance; *manyu*-anger; *ei*-this; *nṛtye*-in dancing; *prabhura*-of the Lord; *kāla*-time; *yāya*-passes.



TRANSLATION



As the spiritual master chastises the disciple and teaches him the art of devotional service, so all the ecstatic symptoms of Lord Caitanya Mahāprabhu-including despondency, moroseness, humility, restlessness, joy, endurance and anger-all instructed His body and mind. In this way, Śrī Caitanya Mahāprabhu passed His time.





TEXT 77





caṇḍīdāsa, vidyāpati, rāyera nāṭaka-gīti,



karṇāmṛta, śrī-gīta-govinda



svarūpa-rāmānanda-sane, mahāprabhu rātri-dine,



gāya, śune--parama ānanda



SYNONYMS



*caṇḍīdāsa*-the poet Caṇḍīdāsa; *vidyāpati*-the poet Vidyāpati; *rāyera*-of the poet Rāya Rāmānanda; *nāṭaka*-the Jagannātha-vallabha-nāṭaka; *gīti*-songs; *karṇāmṛta*-the Kṛṣṇa-karṇāmṛta of Bilvamaṅgala Ṭhākura; *śrī-gīta-govinda*-the Gīta-govinda, by Jayadeva Gosvāmī; *svarūpa*-Svarūpa Dāmodara; *rāmānanda*-sane-with Rāya Rāmānanda; *mahāprabhu*-Lord Caitanya Mahāprabhu; *rātri*-dine-day and night; *gāya*-sings; *śune*-hears; *parama ānanda*-with great pleasure.



TRANSLATION



He also passed His time reading the books and singing the songs of Caṇḍīdāsa and Vidyāpati, and listening to quotations from the Jagannātha-vallabha-nāṭaka, Kṛṣṇa-karṇāmṛta and Gīta-govinda. Thus in the association of Svarūpa Dāmodara and Rāya Rāmānanda, Śrī Caitanya Mahāprabhu passed His days and nights chanting and hearing with great pleasure.





TEXT 78





purīra vātsalya mukhya, rāmānandera śuddha-sakhya,



govindādyera śuddha-dāsya-rasa



gadādhara, jagadānanda, svarūpera mukhya rasānanda,



ei cāri bhāve prabhu vaśa



SYNONYMS



*purīra*-of Paramānanda Purī; *vātsalya*-paternal affection; *mukhya*-chiefly; *rāmānandera*-of Rāya Rāmānanda; *śuddha*-sakhya-pure fraternity; *govinda-ādyera*-of Govinda and others; *śuddha-dāsya-rasa*-the pure and unalloyed mellow of service; *gadādhara*-Gadādhara Paṇḍita; *jagadānanda*-Jagadānanda Paṇḍita; *svarūpera*-of Svarūpa Dāmodara; *mukhya*-chiefly; *rasa-ānanda*-tasting the pleasure of conjugal love; *ei*-these; *cāri*-in four; *bhāve*-ecstatic conditions; *prabhu*-the Lord; *vaśa*-became obliged.



TRANSLATION



Among His associates, Lord Caitanya Mahāprabhu enjoyed paternal loving affection from Paramānanda Purī, friendly affection with Rāmānanda Rāya, unalloyed service from Govinda and others, and humors of conjugal love with Gadādhara, Jagadānanda and Svarūpa Dāmodara. Śrī Caitanya Mahāprabhu enjoyed all these four mellows, and thus He remained obliged to His devotees.



PURPORT



Paramānanda Purī is said to have been Uddhava in Vṛndāvana. His affections with Śrī Caitanya Mahāprabhu were on the platform of paternal love. This was because Paramānanda Purī happened to be the Godbrother of the spiritual master of Śrī Caitanya Mahāprabhu. Similarly, Rāmānanda Rāya, who is considered an incarnation of Arjuna and by some an incarnation of Viśākhādevī, enjoyed unalloyed fraternal love with the Lord. Unalloyed personal service was enjoyed by Govinda and others. In the presence of His most confidential devotees like Gadādhara Paṇḍita, Jagadānanda and Svarūpa Dāmodara, Caitanya Mahāprabhu enjoyed the ecstatic conditions of Śrīmatī Rādhārāṇī in Her conjugal relationship with Kṛṣṇa. Absorbed in these four transcendental mellows, Śrī Caitanya Mahāprabhu resided in Jagannātha Purī, feeling very much obliged to His devotees.





TEXT 79





līlāśuka--martya-jana, tāṅra haya bhāvodgama,



īśvare se--ki ihā vismaya



tāhe mukhya-rasāśraya, ha-iyāchena mahāśaya,



tāte haya sarva-bhāvodaya



SYNONYMS



*līlā-śuka*-Bilvamaṅgala Ṭhākura; *martya-jana*-a person of this world; *tāṅra*-of him; *haya*-there is; *bhāva*-udgama-manifestation of different ecstasies; *īśvare*-in the Supreme Lord; *se*-that; *ki*-what; *ihā*-here; *vismaya*-astonishing; *tāhe*-in that; *mukhya*-chief; *rasa-āśraya*-mellows,; *ha*-iyāchena-has become; *mahā-āśaya*-the great personality Śrī Caitanya Mahāprabhu; *tāte*-therefore; *haya*-there is; *sarva-bhāva-udaya*-a manifestation of all ecstasies.



TRANSLATION



Līlāśuka [Bilvamaṅgala Ṭhākura] was an ordinary human being, yet he developed many ecstatic symptoms in his body. What, then, is so astonishing about these symptoms' being manifest in the body of the Supreme Personality of Godhead? In the ecstatic mood of conjugal love, Śrī Caitanya Mahāprabhu was on the highest platform; therefore, all the exuberant ecstasies were naturally visible in His body.



PURPORT



Līlāśuka is Bilvamaṅgala Ṭhākura Gosvāmī. He was a South Indian, a brāhmaṇa, and his former name was Śilhaṇa Miśra. When he was a householder, he became attracted to a prostitute named Cintāmaṇi, but eventually he took her advice and became renounced. Thus he wrote a book named Śānti-śataka, and later, by the mercy of Lord Kṛṣṇa and the Vaiṣṇavas, he became a great devotee. Thus he became famous as Bilvamaṅgala Ṭhākura Gosvāmī. On that elevated platform he wrote a book named Kṛṣṇa-karṇāmṛta, which is very famous amongst Vaiṣṇavas. Since he exhibited so many ecstatic symptoms, people used to call him Līlāśuka.





TEXT 80





pūrve vraja-vilāse, yei tina abhilāṣe,



yatneha āsvāda nā haila



śrī-rādhāra bhāva-sāra, āpane kari' aṅgīkāra,



sei tina vastu āsvādila



SYNONYMS



*pūrve*-formerly; *vraja-vilāse*-in the pastimes of Vṛndāvana; *yei tina*-those three; *abhilāṣe*-in desires; *yatneha*-by great endeavor; *āsvāda*-taste; *nā haila*-there was not; *śrī-rādhāra*-of Śrīmatī Rādhārāṇī; *bhāva-sāra*-the essence of the ecstasy; *āpane*-personally; *kari'*-making; *aṅgīkāra*-acceptance; *sei*-those; *tina vastu*-three subjects; *āsvādila*-tasted.



TRANSLATION



During His previous pastimes in Vṛndāvana, Lord Kṛṣṇa desired to enjoy the three different types of ecstasy, but despite great endeavor, He could not taste them. Such ecstasies are the monopoly of Śrīmatī Rādhārāṇī. Therefore, in order to taste them, Śrī Kṛṣṇa accepted the position of Śrīmatī Rādhārāṇī in the form of Śrī Caitanya Mahāprabhu.





TEXT 81





āpane kari' āsvādane, śikhāila bhakta-gaṇe,



prema-cintāmaṇira prabhu dhanī



nāhi jāne sthānāsthāna, yāre tāre kaila dāna,



mahāprabhu--dātā-śiromaṇi



SYNONYMS



*āpane*-personally; *kari'*-doing; *āsvādane*-tasting; *śikhāila*-He taught; *bhakta-gaṇe*-to His direct disciples; *prema-cintāmaṇira*-of the touchstone of love of Godhead; *prabhu*-the Lord; *dhanī*-capitalist; *nāhi*-does not; *jāne*-know; *sthāna-asthāna*-the proper place or improper place; *yāre*-to whomever; *tāre*-to him; *kaila*-made; *dāna*-charity; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *dātā-śiromaṇi*-the most munificent personality.



TRANSLATION



By personally tasting the mellows of love of Godhead, Caitanya Mahāprabhu taught His direct disciples the process. Śrī Caitanya Mahāprabhu is a wealthy capitalist possessing the touchstone of love of God. Not considering whether one is a proper or improper recipient, He gives His treasure to anyone and everyone. Thus He is the most munificent.



PURPORT



Śrī Caitanya Mahāprabhu's capital is the touchstone of love of Godhead, and consequently He is a great owner of that transcendental treasure. After making unlimited amounts of gold, the touchstone remains the same. Similarly, Śrī Caitanya Mahāprabhu, although distributing love of Godhead unlimitedly, still remained the supreme owner of this transcendental opulence. His devotees, who learned it from Him, also had to distribute it munificently all over the world. This Kṛṣṇa consciousness movement, following in the footsteps of Śrī Caitanya Mahāprabhu and His confidential devotees, is also trying to distribute love of Godhead all over the world through the chanting of the holy names of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.





TEXT 82





ei gupta bhāva-sindhu, brahmā nā pāya eka bindu,



hena dhana vilāila saṁsāre



aiche dayālu avatāra, aiche dātā nāhi āra,



guṇa keha nāre varṇibāre



SYNONYMS



*ei*-this; *gupta*-confidential; *bhāva*-sindhu-ocean of ecstasies; *brahmā*-Lord Brahmā; *nā*-does not; *pāya*-get; *eka*-one; *bindu*-drop; *hena*-such; *dhana*-wealth; *vilāila*-distributed; *saṁsāre*-all over the world; *aiche*-such; *dayālu*-merciful; *avatāra*-incarnation; *aiche*-such; *dātā*-charitable donor; *nāhi*-there is not; *āra*-anyone else; *guṇa*-this quality; *keha*-anyone; *nāre*-not able; *varṇibāre*-to describe.



TRANSLATION



No one, not even Lord Brahmā, can ascertain or even taste a drop of this confidential ocean of ecstasy, but Śrī Caitanya Mahāprabhu, out of His causeless mercy, has distributed this love of Godhead all over the world. Thus there cannot be any incarnation more munificent than Śrī Caitanya Mahāprabhu. There is no greater donor. Who can describe His transcendental qualities?





TEXT 83





kahibāra kathā nahe, kahile keha nā bujhaye,



aiche citra caitanyera raṅga



sei se bujhite pāre, caitanyera kṛpā yāṅre,



haya tāṅra dāsānudāsa-saṅga



SYNONYMS



*kahibāra kathā nahe*-not a subject matter to describe freely; *kahile*-if spoken; *keha*-someone; *nā bujhaye*-not understands; *aiche*-in that way; *citra*-wonderful; *caitanyera*-of Śrī Caitanya Mahāprabhu; *raṅga*-pastimes; *sei se*-whoever; *bujhite*-to understand; *pāre*-is able; *caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *kṛpā*-the mercy; *yāṅre*-unto whom; *haya*-becomes; *tāṅra*-His; *dāsa*-anudāsa-saṅga-association with the servant of the servant.



TRANSLATION



Such topics are not to be discussed freely because if they are, no one will understand them. Such are the wonderful pastimes of Śrī Caitanya Mahāprabhu. Unto one who is able to understand, Śrī Caitanya Mahāprabhu has shown mercy by giving him the association of the servant of His own servant.



PURPORT



An ordinary person cannot understand the transcendental ecstasies in the mode of Śrīmatī Rādhārāṇī. Unfit persons who utilize them are perverted into the sahajiyā, bāula and other sampradāyas. Thus the teachings are perverted. Even learned scholars in the academic field cannot understand the transcendental bliss and ecstasy exhibited by Śrī Caitanya Mahāprabhu and His pure devotees. One must be fit to understand the purport of Śrī Caitanya Mahāprabhu's activities.





TEXT 84





caitanya-līlā-ratna-sāra, svarūpera bhāṇḍāra,



teṅho thuilā raghunāthera kaṇṭhe



tāhāṅ kichu ye śuniluṅ, tāhā ihāṅ vistāriluṅ,



bhakta-gaṇe diluṅ ei bheṭe



SYNONYMS



*caitanya-līlā*-the pastimes of Lord Caitanya; *ratna-sāra*-the topmost jewel; *svarūpera*-of Svarūpa Dāmodara; *bhāṇḍāra*-of the storehouse; *teṅho*-he; *thuilā*-kept; *raghunāthera kaṇṭhe*-in the throat of Raghunātha dāsa Gosvāmī; *tāhāṅ*-there; *kichu ye*-whatever little; *śuniluṅ*-I have heard; *tāhā*-that only; *ihāṅ*-in this book; *vistāriluṅ*-I have described; *bhakta-gaṇe*-to the pure devotees; *diluṅ*-I gave; *ei*-this; *bheṭe*-presentation.



TRANSLATION



The pastimes of Śrī Caitanya Mahāprabhu are the topmost of jewels. They have been kept in the storehouse of Svarūpa Dāmodara Gosvāmī, who has explained them to Raghunātha dāsa Gosvāmī, who has repeated them to me. Whatever little I have heard from Raghunātha dāsa Gosvāmī I have described in this book, which is presented to all devotees.



PURPORT



All the activities of Śrī Caitanya Mahāprabhu were noted by His personal secretary Svarūpa Dāmodara and repeated to Raghunātha dāsa Gosvāmī, who memorized them. Whatever Kṛṣṇadāsa Kavirāja Gosvāmī heard is recorded in Śrī *Caitanya-caritāmṛta*. This is called the paramparā system, from Śrī Caitanya Mahāprabhu to Svarūpa Dāmodara to Raghunātha dāsa Gosvāmī to Kavirāja Gosvāmī. Kṛṣṇadāsa Kavirāja Gosvāmī has distributed this information in his book *Caitanya-caritāmṛta*. In other words, *Caitanya-caritāmṛta* is the essence of the instruction given through the paramparā system of the disciplic succession stemming from Śrī Caitanya Mahāprabhu.





TEXT 85





yadi keha hena kaya, grantha kaila śloka-maya,



itara jane nāribe bujhite



prabhura yei ācaraṇa, sei kari varṇana,



sarva-citta nāri ārādhite



SYNONYMS



*yadi*-if; *keha*-someone; *hena*-thus; *kaya*-says; *grantha*-this book; *kaila*-is made; *śloka*-maya-with various Sanskrit verses; *itara*-ordinary; *jane*-persons; *nāribe bujhite*-will not be able to understand; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *yei*-whatever; *ācaraṇa*-activities; *sei*-that; *kari*-I do; *varṇana*-description; *sarva-citta*-all hearts; *nāri*-I am unable; *ārādhite*-to please.

TRANSLATION



If one says that Śrī *Caitanya-caritāmṛta* is full of Sanskrit verses and therefore not understandable by a common man, I reply that what I have described are the pastimes of Śrī Caitanya Mahāprabhu and that for me to satisfy everyone is not possible.



PURPORT



Śrīla Kavirāja Gosvāmī and one who follows in his footsteps do not have to cater to the public. Their business is simply to satisfy the previous ācāryas and describe the pastimes of the Lord. One who is able to understand can relish this exalted transcendental literature, which is actually not meant for ordinary persons like scholars and literary men. Generally, Śrī Caitanya Mahāprabhu's pastimes recorded in *Caitanya-caritāmṛta* are studied in universities and scholastic circles from a literary and historical point of view, but actually *Caitanya-caritāmṛta* is not a subject matter for research workers or literary scholars. It is simply meant for those devotees who have dedicated their lives to the service of Śrī Caitanya Mahāprabhu.





TEXT 86





nāhi kāhāṅ savirodha, nāhi kāhāṅ anurodha,



sahaja vastu kari vivaraṇa



yadi haya rāgoddeśa, tāhāṅ haye āveśa,



sahaja vastu nā yāya likhana



SYNONYMS



*nāhi*-there is not; *kāhāṅ*-anywhere; *sa*-virodha-opposing element; *nāhi*-there is not; *kāhāṅ*-anywhere; *anurodha*-acceptance of someone's opinion; *sahaja*-simple; *vastu*-substance; *kari*-I do; *vivaraṇa*-description; *yadi*-if; *haya*-there is; *rāga*-uddeśa-someone's attraction or obstruction; *tāhāṅ*-there; *haye*-becoming; *āveśa*-involved; *sahaja*-simple; *vastu*-substance; *nā yāya*-is not possible; *likhana*-the writing.



TRANSLATION



In this *Caitanya-caritāmṛta* there is no contradictory conclusion, nor is anyone else's opinion accepted. I have written this book to describe the simple substance as I have heard it from superiors. If I become involved in someone's likes and dislikes, I cannot possibly write the simple truth.



PURPORT



The simplest thing for human beings is to follow their predecessors. Judgment according to mundane senses is not a very easy process. Whatever is awakened by attachment to one's predecessor is the way of devotional service as indicated by Śrī Caitanya Mahāprabhu. The author says, however, that he cannot consider the opinions of those who become attracted or repelled by such things, because one cannot write impartially in that way. In other words, the author is stating that he did not inject personal opinion in the *Caitanya-caritāmṛta*. He has simply described his spontaneous understanding from superiors. If he had been carried away by someone's likes and dislikes, he could not have written of such a sublime subject matter in such an easy way. The actual facts are understandable to real devotees. When these facts are recorded, they are very congenial to the devotees, but one who is not a devotee cannot understand. Such is the subject matter for realization. Mundane scholarship and its concomitant attachments and detachments cannot arouse spontaneous love of Godhead. Such love cannot be described by a mundane scholar.





TEXT 87





yebā nāhi bujhe keha, śunite śunite seha,



ki adbhuta caitanya-carita



kṛṣṇe upajibe prīti, jānibe rasera rīti,



śunilei baḍa haya hita



SYNONYMS



*yebā*-whoever; *nāhi*-does not; *bujhe*-understand; *keha*-someone; *śunite śunite*-hearing and hearing; *seha*-he; *ki*-what; *adbhuta*-wonderful; *caitanya*-carita-pastimes of Lord Śrī Caitanya Mahāprabhu; *kṛṣṇe*-unto Kṛṣṇa; *upajibe*-will develop; *prīti*-love; *jānibe*-he will understand; *rasera*-of transcendental mellows; *rīti*-the ways; *śunilei*-simply by hearing; *baḍa*-great; *haya*-there is; *hita*-benefit.



TRANSLATION



If one does not understand in the beginning but continues to hear again and again, the wonderful effects of Lord Caitanya's pastimes will bring love for Kṛṣṇa. Gradually one will come to understand the loving affairs between Kṛṣṇa and the gopīs and other associates of Vṛndāvana. Everyone is advised to continue to hear over and over again in order to greatly benefit.





TEXT 88





bhāgavata--śloka-maya, ṭīkā tāra saṁskṛta haya,



tabu kaiche bujhe tri-bhuvana



ihāṅ śloka dui cāri, tāra vyākhyā bhāṣā kari,



kene nā bujhibe sarva-jana



SYNONYMS



*bhāgavata-Śrīmad*-Bhāgavatam; *śloka*-maya-full of Sanskrit verses; *ṭīkā*-commentaries; *tāra*-of that; *saṁskṛta*-Sanskrit language; *haya*-there are; *tabu*-still; *kaiche*-how; *bujhe*-understands; *tri-bhuvana*-the whole world; *ihāṅ*-in this; *śloka*-verses; *dui cāri*-a few; *tāra*-of them; *vyākhyā*-explanation; *bhāṣā*-in simple language; *kari*-I do; *kene*-why; *nā*-not; *bujhibe*-will understand; *sarva-jana*-all people.



TRANSLATION



In reply to those critics who say that Śrī *Caitanya-caritāmṛta* is full of Sanskrit verses, it can be said that *Śrīmad-Bhāgavatam* is also full of Sanskrit verses, as are the commentaries on *Śrīmad-Bhāgavatam*. Nonetheless, *Śrīmad-Bhāgavatam* can be understood by everyone, as well as by advanced devotees who study the Sanskrit commentaries. Why, then, will people not understand the *Caitanya-caritāmṛta*? There are only a few Sanskrit verses, and these have been explained in the Bengali vernacular. What is the difficulty in understanding?





TEXT 89





śeṣa-līlāra sūtra-gaṇa, kailuṅ kichu vivaraṇa,



ihāṅ vistārite citta haya



thāke yadi āyuḥ-śeṣa, vistāriba līlā-śeṣa,



yadi mahāprabhura kṛpā haya



SYNONYMS



*śeṣa-līlāra*-of the pastimes at the end; *sūtra-gaṇa*-the synopsis; *kailuṅ*-I have done; *kichu*-some; *vivaraṇa*-description; *ihāṅ*-here; *vistārite*-to expand more and more; *citta haya*-there is a desire; *thāke*-remains; *yadi*-if; *āyuḥ-śeṣa*-the end of life; *vistāriba*-I shall describe; *līlā*-pastimes; *śeṣa*-at the end; *yadi*-if; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *kṛpā*-mercy; *haya*-there is.



TRANSLATION



I have already given a synopsis of all the facts and figures of Lord Śrī Caitanya Mahāprabhu's last pastimes, and I have a desire to describe them elaborately. If I remain longer and am fortunate enough to receive the mercy of Lord Śrī Caitanya Mahāprabhu, I shall try to describe them again more elaborately.





TEXT 90





āmi vṛddha jarātura, likhite kāṅpaye kara,



mane kichu smaraṇa nā haya



nā dekhiye nayane, nā śuniye śravaṇe,



tabu likhi'--e baḍa vismaya



SYNONYMS



*āmi*-I; *vṛddha*-old man; *jarā-ātura*-disturbed by invalidity; *likhite*-to write; *kāṅpaye*-trembles; *kara*-the hand; *mane*-in the mind; *kichu*-any; *smaraṇa*-remembrance; *nā haya*-there is not; *nā dekhiye*-I cannot see; *nayane*-by the eyes; *nā śuniye*-I cannot hear; *śravaṇe*-with the ears; *tabu*-still; *likhi'*-writing; *e*-this; *baḍa vismaya*-a great wonder.



TRANSLATION



I have now become too old and disturbed by invalidity. While I write, my hands tremble. I cannot remember anything, nor can I see or hear properly. Still I write, and this is a great wonder.





TEXT 91





ei antya-līlā-sāra, sūtra-madhye vistāra,



kari' kichu kariluṅ varṇana



ihā-madhye mari yabe, varṇite nā pāri tabe,



ei līlā bhakta-gaṇa-dhana



SYNONYMS



*ei antya-līlā-sāra*-the essence of the antya-līlā (Lord Caitanya's pastimes at the end); *sūtra-madhye*-in the form of a synopsis; *vistāra*-expansion; *kari'*-doing; *kichu*-something; *kariluṅ varṇana*-have described; *ihā-madhye*-in the meantime; *mari*-I die; *yabe*-when; *varṇite*-to describe; *nā pāri*-not able; *tabe*-then; *ei līlā*-these pastimes; *bhakta-gaṇa-dhana*-the treasure of the devotees.



TRANSLATION



In this chapter I have to some extent described the essence of the pastimes of Lord Caitanya at the end. If I die in the meantime and cannot describe them in detail, at least the devotees will have this transcendental treasure.





TEXT 92





saṅkṣepe ei sūtra kaila, yei ihāṅ nā likhila,



āge tāhā kariba vistāra



yadi tata dina jiye, mahāprabhura kṛpā haye,



icchā bhari' kariba vicāra



SYNONYMS



*saṅkṣepe*-in brief; *ei sūtra*-these notes; *kaila*-I have made; *yei*-whatever; *ihāṅ*-in this; *nā likhila*-I could not write; *āge*-in the future; *tāhā*-that; *kariba*-I shall make; *vistāra*-expansion; *yadi*-if; *tata*-so many; *dina*-days; *jiye*-I live; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *kṛpā*-the mercy; *haye*-there is; *icchā bhari'*-satisfying the desire; *kariba*-I shall do; *vicāra*-consideration.



TRANSLATION



In this chapter I have briefly described the antya-līlā. Whatever I have not described I shall describe extensively in the future. If by Śrī Caitanya Mahāprabhu's mercy I live for so many days that I can fulfill my desires, I will give full consideration to these pastimes.





TEXT 93





choṭa baḍa bhakta-gaṇa, vandoṅ sabāra śrī-caraṇa,



sabe more karaha santoṣa



svarūpa-gosāñira mata, rūpa-raghunātha jāne yata,



tāi likhi' nāhi mora doṣa



SYNONYMS



*choṭa*-small; *baḍa*-great; *bhakta*-gaṇa-devotees; *vandoṅ*-I worship; *sabāra*-all of them; *śrī-caraṇa*-the lotus feet; *sabe*-all of you; *more*-unto me; *karaha*-please do; *santoṣa*-satisfaction; *svarūpa-gosāñira mata*-the view of Svarūpa Dāmodara Gosvāmī; *rūpa*-raghunātha-Rūpa and Raghunātha; *jāne*-know; *yata*-all; *tāi*-that; *likhi'*-writing; *nāhi*-there is not; *mora*-my; *doṣa*-fault.



TRANSLATION



I worship herewith the lotus feet of all kinds of devotees, both advanced and neophyte. I request all of them to be satisfied with me. I am faultless because I have written herein whatever I have understood from Svarūpa Dāmodara Gosvāmī and Rūpa and Raghunātha dāsa Gosvāmīs. I have neither added to nor subtracted from their version.



PURPORT



According to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, there are three kinds of devotees, known as bhajana-vijña (experts in devotional service), bhajana-śīla (devotees engaged in devotional service), and kṛṣṇa-nāme dīkṣita kṛṣṇa-nāma-kārī (initiated devotees engaged in chanting). The author of Śrī *Caitanya-caritāmṛta* begs the mercy of all these devotees and asks them to be pleased with him. He says, "Let the neophyte devotees-the devotees who are very expert in arguing though they have no sense of advanced devotional service, who think themselves very advanced because they imitate some smārta-brāhmaṇa-let such devotees not be displeased with me, thinking that I have committed errors in this regard. I beg their pardon with great humility, but I am submitting that I personally have no desire to add or subtract anything. I have only written what I have heard in the disciplic succession because I am dedicated to the lotus feet of previous ācāryas like Svarūpa Dāmodara, Raghunātha dāsa Gosvāmī and Rūpa Gosvāmī. I have only written what I have learned from them."





TEXT 94





śrī-caitanya, nityānanda, advaitādi bhakta-vṛnda,



śire dhari sabāra caraṇa



svarūpa, rūpa, sanātana, raghunāthera śrī-caraṇa,



dhūli karoṅ mastake bhūṣaṇa



SYNONYMS



*śrī-caitanya*-Śrī Caitanya Mahāprabhu; *nityānanda*-Lord Nityānanda Prabhu; *advaita-ādi bhakta*-vṛnda-as well as personalities like Advaita Ācārya and all the devotees; *śire*-on my head; *dhari*-taking; *sabāra*-of all; *caraṇa*-the lotus feet; svarūpa-Śrīla Svarūpa Dāmodara Gosvāmī; rūpa-Śrīla Rūpa Gosvāmī; sanātana-Śrīla Sanātana Gosvāmī; *raghunāthera*-of Śrīla Raghunātha Gosvāmī; *śrī-caraṇa*-the lotus feet; *dhūli*-dust; *karoṅ*-I do; *mastake*-on my head; *bhūṣaṇa*-decoration.



TRANSLATION



According to the paramparā system, I wish to take the dust from the lotus feet of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu, Advaita Prabhu, and all the associates of Śrī Caitanya Mahāprabhu like Svarūpa Dāmodara, Rūpa Gosvāmī, Sanātana Gosvāmī and Raghunātha dāsa Gosvāmī. I wish to take the dust of their lotus feet upon my head. In this way I wish to be blessed with their mercy.





TEXT 95





pāñā yāṅra ājñā-dhana, vrajera vaiṣṇava-gaṇa,



vandoṅ tāṅra mukhya haridāsa



caitanya-vilāsa-sindhu-kallolera eka bindu,



tāra kaṇā kahe kṛṣṇadāsa



SYNONYMS



*pāñā*-getting; *yāṅra*-whose; *ājñā*-dhana-order; *vrajera*-of Vṛndāvana; *vaiṣṇava-gaṇa*-all the Vaiṣṇavas; *vandoṅ*-I worship; *tāṅra*-of them; *mukhya*-the chief; *haridāsa*-Haridāsa; *caitanya-vilāsa-sindhu*-of the ocean of the pastimes of Lord Caitanya; *kallolera eka bindu*-one drop of one wave; *tāra*-of it; *kaṇā*-a particle only; *kahe*-describes; *kṛṣṇadāsa*-Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Receiving orders from the above authorities and the Vaiṣṇavas of Vṛndāvana, especially from Haridāsa, the priest of Govindajī, I, Kṛṣṇadāsa Kavirāja Gosvāmī, have tried to describe one small particle of one drop of one wave of the ocean of the pastimes of Śrī Caitanya Mahāprabhu.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Second Chapter, describing the ecstatic manifestations of Lord Caitanya Mahāprabhu.





Chapter 3



Lord Śrī Caitanya Mahāprabhu's Stay at the House of Advaita Ācārya



In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura gives the following summary of the Third Chapter. After accepting the sannyāsa order at Katwa, Śrī Caitanya Mahāprabhu traveled continuously for three days in Rāḍha-deśa and, by the trick of Nityānanda Prabhu, eventually came to the western side of Śāntipura. Śrī Caitanya Mahāprabhu was induced to believe that the river Ganges was the Yamunā. When He was worshiping the sacred river, Advaita Prabhu arrived in a boat. Advaita Prabhu asked Him to take His bath in the Ganges and took Him to His (Advaita's) house. There all the Navadvīpa devotees, along with mother Śacīdevī, came to see Śrī Caitanya Mahāprabhu. This house was located at Śāntipura. Mother Śacīdevī cooked for Śrī Caitanya Mahāprabhu and Nityānanda Prabhu, and at that time there were many joking exchanges between Advaita Prabhu and Nityānanda Prabhu. In the evening there was a mass saṅkīrtana at the house of Advaita Prabhu, and mother Śacīdevī gave Śrī Caitanya Mahāprabhu permission to leave. She requested Him to make Jagannātha Purī, Nīlācala, His headquarters. Śrī Caitanya Mahāprabhu granted His mother's request and, followed by Nityānanda, Mukunda, Jagadānanda and Dāmodara, left Śāntipura. Bidding farewell to mother Śacīdevī, they all proceeded toward Jagannātha Purī, following the path of Chatrabhoga.





TEXT 1





nyāsaṁ vidhāyotpraṇayo 'tha gauro



vṛndāvanaṁ gantu-manā bhramād yaḥ



rāḍhe bhraman śānti-purīm ayitvā



lalāsa bhaktair iha taṁ nato 'smi



SYNONYMS



*nyāsam*-the regular ritualistic ceremonies of the sannyāsa order; *vidhāya*-after accepting; *utpraṇayaḥ*-arousal of intense love for Kṛṣṇa; *atha*-thus; *gauraḥ*-Śrī Caitanya Mahāprabhu; *vṛndāvanam*-to Vṛndāvana; *gantu*-manāḥ-thinking of going; *bhramāt*-apparently by mistake; *yaḥ*-who; *rāḍhe*-in the tract of land known as Rāḍha; *bhraman*-wandering; *śānti-purīm*-to Śāntipura; *ayitvā*-going; *lalāsa*-enjoyed; *bhaktaiḥ*-with the devotees; *iha*-here; *tam*-unto Him; *nataḥ asmi*-I offer my respectful obeisances.



TRANSLATION



After accepting the sannyāsa order of life, Lord Caitanya Mahāprabhu, out of intense love for Kṛṣṇa, wanted to go to Vṛndāvana, but apparently by mistake He wandered in the Rāḍha-deśa. Later He arrived at Śāntipura and enjoyed Himself there with His devotees. I offer my respectful obeisances to Śrī Caitanya Mahāprabhu.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaitacandra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Lord Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Śrī Advaita Gosāñi; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Caitanya.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda! All glories to Advaita Prabhu! And all glories to the devotees of Lord Caitanya, headed by Śrīvāsa!





TEXT 3





cabbiśa vatsara-śeṣa yei māgha-māsa



tāra śukla-pakṣe prabhu karilā sannyāsa



SYNONYMS



*cabbiśa*-twenty-fourth; *vatsara*-of the year; *śeṣa*-at the end; *yei*-that; *māgha-māsa*-the month of Māgha (January and February); *tāra*-of that; *śukla-pakṣe*-in the waxing period of the moon; *prabhu*-the Lord; *karilā*-accepted; *sannyāsa*-the sannyāsa order of life.



TRANSLATION



At the end of His twenty-fourth year, in the month of Māgha, Śrī Caitanya Mahāprabhu accepted the sannyāsa order during the waxing period of the moon.





TEXT 4





sannyāsa kari' premāveśe calilā vṛndāvana



rāḍha-deśe tina dina karilā bhramaṇa



SYNONYMS



*sannyāsa kari'*-after accepting the sannyāsa order; *prema-āveśe*-in intense love for Kṛṣṇa; *calilā*-proceeded; *vṛndāvana*-toward Vṛndāvana-dhāma; *rāḍha-deśe*-in the tract of land known as Rāḍha; *tina dina*-continuously for three days; *karilā*-did; *bhramaṇa*-wandering.



TRANSLATION



After accepting the sannyāsa order, Caitanya Mahāprabhu, out of intense love for Kṛṣṇa, started for Vṛndāvana. However, He mistakenly wandered about in a trance continuously for three days in the tract of land known as Rāḍha-deśa.



PURPORT



The word Rāḍha-deśa comes from the word rāṣṭra, or "state." From rāṣṭra the perverted word rāḍha has come. The part of Bengal on the western side of the Ganges is known as Rāḍha-deśa. Another name is Pauṇḍra-deśa or Peṅḍo-deśa. The word peṅḍo is a perverted form of the word pauṇḍra. It appears that the capital of Rāṣṭra-deśa was situated in that part of Bengal.





TEXT 5





ei śloka paḍi' prabhu bhāvera āveśe



bhramite pavitra kaila saba rāḍha-deśe



SYNONYMS



*ei śloka*-this verse; *paḍi'*-reciting; *prabhu*-the Lord; *bhāvera*-of ecstasy; *āveśe*-in a condition; *bhramite*-wandering; *pavitra*-purified; *kaila*-did; *saba rāḍha-deśe*-all of the tract of land known as Rāḍha-deśa.



TRANSLATION



Passing through the tract of land known as Rāḍha-deśa, Śrī Caitanya Mahāprabhu recited the following verse in ecstasy.





TEXT 6





etāṁ sa āsthāya parātma-niṣṭhām



adhyāsitāṁ pūrvatamair mahadbhiḥ



ahaṁ tariṣyāmi duranta-pāraṁ



tamo mukundāṅghri-niṣevayaiva



SYNONYMS



*etām*-this; *saḥ*-such; *āsthāya*-being completely fixed in; *para-ātma*-niṣṭhām-devotion to the Supreme Person, Kṛṣṇa; *adhyāsitām*-worshiped; *pūrva-tamaiḥ*-by previous; mahadbhiḥ-ācāryas; *aham*-I; *tariṣyāmi*-shall cross over; *duranta-pāram*-the insurmountable; *tamaḥ*-the ocean of nescience; *mukunda-aṅghri*-of the lotus feet of Mukunda; *niṣevayā*-by worship; *eva*-certainly.



TRANSLATION



"[As a brāhmaṇa from Avantī-deśa said:] 'I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Kṛṣṇa. This was approved by the previous ācāryas, who were fixed in firm devotion to the Lord, Paramātmā, the Supreme Personality of Godhead."



PURPORT



In connection with this verse, which is a quotation from *Śrīmad-Bhāgavatam* (11.23.57), Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that of the sixty-four items required for rendering devotional service, acceptance of the symbolic marks of sannyāsa is a regulative principle. If one accepts the sannyāsa order, his main business is to devote his life completely to the service of Mukunda, Kṛṣṇa. If one does not completely devote his mind and body to the service of the Lord, he does not actually become a sannyāsī. It is not simply a matter of changing dress. In *Bhagavad-gītā* (6.1) it is also stated, anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ sa sannyāsī ca yogī ca: one who works devotedly for the satisfaction of Kṛṣṇa is a sannyāsī. The dress is not sannyāsa, but the attitude of service to Kṛṣṇa is.





The word parātma-niṣṭhā means being a devotee of Lord Kṛṣṇa. Parātmā, the Supreme Person, is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ. Those who are completely dedicated to the lotus feet of Kṛṣṇa in service are actually sannyāsīs. As a matter of formality, the devotee accepts the sannyāsa dress as previous ācāryas did. He also accepts the three daṇḍas. Later Viṣṇusvāmī considered that accepting the dress of a tridaṇḍī was parātma-niṣṭhā. Therefore sincere devotees add another daṇḍa, the jīva-daṇḍa, to the three existing daṇḍas. The Vaiṣṇava sannyāsī is known as a tridaṇḍi-sannyāsī. The Māyāvādī sannyāsī accepts only one daṇḍa, not understanding the purpose of tri-daṇḍa. Later, many persons in the community of Śiva Svāmī gave up the ātma-niṣṭhā (devotional service) of the Lord and followed the path of Śaṅkarācārya. Instead of accepting 108 names, those in the Śiva Svāmī sampradāya follow the path of Śaṅkarācārya and accept the ten names of sannyāsa. Although Śrī Caitanya Mahāprabhu accepted the then-existing order of sannyāsa (namely eka-daṇḍa), He still recited a verse from *Śrīmad-Bhāgavatam* about the tridaṇḍa-sannyāsa accepted by the brāhmaṇa of Avantīpura. Indirectly He declared that within that eka-daṇḍa, one daṇḍa, four daṇḍas existed as one. Accepting ekadaṇḍa-sannyāsa without parātma-niṣṭhā (devotional service to Lord Kṛṣṇa) is not acceptable to Śrī Caitanya Mahāprabhu. In addition, according to the exact regulative principles, one should add the jīva-daṇḍa to the tri-daṇḍa. These four daṇḍas, bound together as one, are symbolic of unalloyed devotional service to the Lord. Because the ekadaṇḍi-sannyāsīs of the Māyāvāda school are not devoted to the service of Kṛṣṇa, they try to merge into the Brahman effulgence, which is a marginal position between material and spiritual existence. They accept this impersonal position as liberation. Māyāvādī sannyāsīs, not knowing that Śrī Caitanya Mahāprabhu was a tridaṇḍī, think of Caitanya Mahāprabhu as an ekadaṇḍi-sannyāsī. This is due to their vivarta, bewilderment. In *Śrīmad-Bhāgavatam* there is no such thing as an ekadaṇḍi-sannyāsī; indeed, the tridandi-sannyāsī is accepted as the symbolic representation of the sannyāsa order. By citing this verse from *Śrīmad-Bhāgavatam*, Śrī Caitanya Mahāprabhu accepted the sannyāsa order recommended in *Śrīmad-Bhāgavatam*. The Māyāvādī sannyāsīs, who are enamored of the external energy of the Lord, cannot understand the mind of Śrī Caitanya Mahāprabhu.



To date, all the devotees of Śrī Caitanya Mahāprabhu, following in His footsteps, accept the sannyāsa order and keep the sacred thread and tuft of unshaved hair. The ekadaṇḍi-sannyāsīs of the Māyāvādī school give up the sacred thread and do not keep any tuft of hair. Therefore they are unable to understand the purport of tridaṇḍa-sannyāsa, and as such they are not inclined to dedicate their lives to the service of Mukunda. They simply think of merging into the existence of Brahman because of their disgust with material existence. The ācāryas who advocate the daiva-varṇāśrama (the social order of cātur-varṇyam mentioned in the *Bhagavad-gītā*) do not accept the proposition of āsura-varṇāśrama, which maintains that the social order of varṇa is indicated by birth.



The most intimate devotee of Śrī Caitanya Mahāprabhu, namely Gadādhara Paṇḍita, accepted tridaṇḍa-sannyāsa and also accepted Mādhava Upādhyāya as his tridaṇḍi-sannyāsī disciple. It is said that from this Mādhavācārya the sampradāya known in western India as the Vallabhācārya sampradāya has begun. Śrīla Gopāla Bhaṭṭa Gosvāmī, who is known as a smṛty-ācārya in the Gauḍīya-Vaiṣṇava-sampradāya, later accepted the tridaṇḍa-sannyāsa order from Tridaṇḍipāda Prabodhānanda Sarasvatī. Although acceptance of tridaṇḍa-sannyāsa is not distinctly mentioned in the Gauḍīya Vaiṣṇava literature, the first verse of Śrīla Rūpa Gosvāmī's Upadeśāmṛta advocates that one should accept the tridaṇḍa-sannyāsa order by controlling the six forces:



vāco vegaṁ manasaḥ krodha-vegaṁ

jihvā-vegam udaropastha-vegam

etān vegān yo viṣaheta dhīraḥ

sarvām apīmāṁ pṛthivīṁ sa śiṣyāt



"One who can control the forces of speech, mind, anger, belly, tongue and genitals is known as a gosvāmī and is competent to accept disciples all over the world." The followers of Śrī Caitanya Mahāprabhu never accepted the Māyāvāda order of sannyāsa, and for this they cannot be blamed. Śrī Caitanya Mahāprabhu accepted Śrīdhara Svāmī, who was a tridaṇḍi-sannyāsī, but the Māyāvādī sannyāsīs, not understanding Śrīdhara Svāmī, sometimes think that Śrīdhara Svāmī belonged to the Māyāvāda ekadaṇḍa-sannyāsa community. Actually this was not the case.





TEXT 7





prabhu kahe--sādhu ei bhikṣura vacana



mukunda sevana-vrata kaila nirdhāraṇa



SYNONYMS



*prabhu kahe*-the Lord said; *sādhu*-very much purified; *ei*-this; *bhikṣura*-of the mendicant; *vacana*-words; *mukunda*-Lord Kṛṣṇa; *sevana*-vrata-decision to serve; *kaila*-made; *nirdhāraṇa*-indication.



TRANSLATION



Śrī Caitanya Mahāprabhu approved the purport of this verse on account of the determination of the mendicant devotee to engage in the service of Lord Mukunda. He gave His approval of this verse, indicating that it was very good.





TEXT 8





parātma-niṣṭhā-mātra veṣa-dhāraṇa



mukunda-sevāya haya saṁsāra-tāraṇa



SYNONYMS



*para-ātma*-niṣṭhā-mātra-only for the determination to serve Kṛṣṇa; *veṣa*-dhāraṇa-changing the dress; *mukunda-sevāya*-by serving Mukunda; *haya*-there is; *saṁsāra*-tāraṇa-liberation from this materiai bondage.



TRANSLATION



The real purpose of accepting sannyāsa is to dedicate oneself to the service of Mukunda. By serving Mukunda, one can actually be liberated from the bondage of material existence.



PURPORT



In this connection, Śrīla Bhaktivinoda Ṭhākura says that Śrī Caitanya Mahāprabhu accepted the sannyāsa order and recommended the determination of the Avantīpura bhikṣu to engage in the service of Mukunda. He accepted the brāhmaṇa's version due to his determination to serve Mukunda. The sannyāsī dress is actually an attraction for material formality. Śrī Caitanya Mahāprabhu did not like such formality, but He wanted the essence of it-service to Mukunda. Such determination in any condition is parātma-niṣṭhā. That is required. The conclusion is that the sannyāsa order depends not on the dress but the determination to serve Mukunda.





TEXT 9





sei veṣa kaila, ebe vṛndāvana giyā



kṛṣṇa-niṣevaṇa kari nibhṛte vasiyā



SYNONYMS



*sei*-that; *veṣa*-dress; *kaila*-accepted; *ebe*-now; *vṛndāvana*-to Vṛndāvana-dhāma; *giyā*-going; *kṛṣṇa*-niṣevaṇa-service to the Lord; *kari*-I shall execute; *nibhṛte*-in a solitary place; *vasiyā*-sitting.



TRANSLATION



After accepting the sannyāsa order, Śrī Caitanya Mahāprabhu decided to go to Vṛndāvana and engage Himself wholly and solely in the service of Mukunda in a solitary place.





TEXT 10





eta bali' cale prabhu, premonmādera cihna



dik-vidik-jñāna nāhi, kibā rātri-dina



SYNONYMS



*eta bali'*-saying this; *cale prabhu*-the Lord began to proceed; *prema-unmādera cihna*-the symptoms of ecstatic love; *dik*-vidik-jñāna-knowledge of the right direction or wrong direction; *nāhi*-there is not; *kibā*-whether; *rātri*-dina-night or day.



TRANSLATION



As Śrī Caitanya Mahāprabhu was enroute to Vṛndāvana, all the ecstatic symptoms became manifest, and He did not know in which direction He was going, nor did He know whether it was day or night.





TEXT 11





nityānanda, ācāryaratna, mukunda, tina jana



prabhu-pāche-pāche tine karena gamana



SYNONYMS



*nityānanda*-Nityānanda Prabhu; *ācāryaratna*-Candraśekhara; *mukunda*-and Mukunda; *tina jana*-three persons; *prabhu*-pāche-pāche-following the Lord; *tine*-all three of them; *karena gamana*-go.



TRANSLATION



When Śrī Caitanya Mahāprabhu went toward Vṛndāvana, Nityānanda Prabhu, Candraśekhara and Prabhu Mukunda followed Him.





TEXT 12





yei yei prabhu dekhe, sei sei loka



premāveśe 'hari' bale, khaṇḍe duḥkha-śoka



SYNONYMS



*yei yei*-whoever; *prabhu*-the Lord; *dekhe*-sees; *sei sei loka*-those persons; *prema-āveśe*-in the ecstasy of love; *hari bale*-exclaim "Hari"; *khaṇḍe*-pass over; *duḥkha-śoka*-all kinds of material unhappiness and lamentation.



TRANSLATION



When Śrī Caitanya Mahāprabhu passed through Rāḍha-deśa, whoever saw Him in ecstasy exclaimed, "Hari! Hari!" As they chanted this with the Lord, all the unhappiness of material existence diminished.





TEXT 13





gopa-bālaka saba prabhuke dekhiyā



'hari' 'hari' bali' ḍāke ucca kariyā



SYNONYMS



*gopa-bālaka saba*-all the cowherd boys; *prabhuke dekhiyā*-seeing the Lord; *hari hari bali'*-vibrating the sounds "Hari Hari"; *ḍāke*-shout; *ucca kariyā*-loudly.



TRANSLATION



All the cowherd boys who saw Śrī Caitanya Mahāprabhu passing joined with Him and began to shout loudly, "Hari! Hari!"





TEXT 14





śuni' tā-sabāra nikaṭa gelā gaurahari



'bala' 'bala' bale sabāra śire hasta dhari'



SYNONYMS



*śuni'*-hearing; *tā-sabāra*-of all of them; *nikaṭa*-near; *gelā*-went; *gaurahari*-Śrī Caitanya Mahāprabhu; *bala bala*-go on speaking, go on speaking; *bale*-He said; *sabāra*-of all of them; *śire hasta dhari'*-keeping His hand on their heads.



TRANSLATION



When He heard all the cowherd boys also chanting "Hari! Hari!" Śrī Caitanya Mahāprabhu was very pleased. He approached them, put His hand on their heads and said, "Go on chanting like that."





TEXT 15





tā'-sabāra stuti kare,--tomarā bhāgyavān



kṛtārtha karile more śunāñā hari-nāma



SYNONYMS



*tā'-sabāra*-of all of them; *stuti kare*-Lord Caitanya Mahāprabhu praised the behavior; *tomarā*-you; *bhāgyavān*-fortunate; *kṛta*-artha-successful; *karile*-you have made; *more*-to Me; *śunāñā*-by chanting; *hari-nāma*-the holy name of Lord Hari.



TRANSLATION



Śrī Caitanya Mahāprabhu thus blessed them all, saying that they were all fortunate. In this way He praised them, and He felt very successful because they chanted the holy name of Lord Hari.





TEXT 16





gupte tā-sabāke āni' ṭhākura nityānanda



śikhāilā sabākāre kariyā prabandha



SYNONYMS



*gupte*-in confidence; *tā*-sabāke-unto all the cowherd boys; *āni'*-taking them; *ṭhākura nityānanda*-Nityānanda Ṭhākura; *śikhāilā*-instructed; *sabākāre*-all of them; *kariyā prabandha*-by making a reasonable story.



TRANSLATION



Calling all the boys in confidence and telling a reasonable story, Nityānanda Prabhu instructed them as follows.





TEXT 17





vṛndāvana-patha prabhu puchena tomāre



gaṅgā-tīra-patha tabe dekhāiha tāṅre



SYNONYMS



*vṛndāvana-patha*-the path to Vṛndāvana; *prabhu*-the Lord; *puchena*-inquires; *tomāre*-from you; *gaṅgā-tīra-patha*-the path on the bank of the Ganges; *tabe*-at that time; *dekhāiha*-please show; *tāṅre*-Him.



TRANSLATION



"If Śrī Caitanya Mahāprabhu asks you about the path to Vṛndāvana, please show Him the path on the bank of the Ganges instead."





TEXTS 18-19





tabe prabhu puchilena,--'śuna, śiśu-gaṇa



kaha dekhi, kon pathe yāba vṛndāvana'



śiśu saba gaṅgā-tīra-patha dekhāila



sei pathe āveśe prabhu gamana karila



SYNONYMS



*tabe*-thereafter; *prabhu*-the Lord; *puchilena*-inquired; *śuna*-hear; *śiśu-gaṇa*-O boys; *kaha dekhi*-please tell Me; *kon pathe*-in which way; *yāba*-I shall go; *vṛndāvana*-to Vṛndāvana; *śiśu*-the boys; *saba*-all; *gaṅgā-tīra-patha*-the path on the bank of the Ganges; *dekhāila*-showed; *sei*-that; *pathe*-on the path; *āveśe*-in ecstasy; *prabhu*-the Lord; *gamana karila*-went.



TRANSLATION



When the cowherd boys were questioned by Lord Caitanya Mahāprabhu about the path to Vṛndāvana, the boys showed Him the path on the bank of the Ganges, and the Lord went that way in ecstasy.





TEXT 20





ācāryaratnere kahe nityānanda-gosāñi



śīghra yāha tumi advaita-ācāryera ṭhāñi



SYNONYMS



*ācāryaratnere*-to Candraśekhara Ācārya; *kahe*-said; *nityānanda-gosāñi*-Lord Nityānanda Prabhu; *śīghra*-immediately; *yāha*-go; *tumi*-you; *advaita-ācāryera ṭhāñi*-to the place of Advaita Ācārya.



TRANSLATION



As the Lord proceeded along the bank of the Ganges, Śrī Nityānanda Prabhu requested Ācāryaratna [Candraśekhara Ācārya] to go immediately to the house of Advaita Ācārya.





TEXT 21





prabhu laye yāba āmi tāṅhāra mandire



sāvadhāne rahena yena naukā lañā tīre



SYNONYMS



*prabhu laye*-taking the Lord; *yāba*-shall go; *āmi*-I; *tāṅhāra*-of Him; *mandire*-to the house; *sāvadhāne*-very carefully; *rahena*-let Him stay; *yena*-there; *naukā*-boat; *lañā*-taking; *tīre*-on the bank.



TRANSLATION



Śrī Nityānanda Gosvāmī told him, "I shall take Śrī Caitanya Mahāprabhu to the bank of the Ganges at Śāntipura, and Advaita Ācārya should carefully stay there on shore with a boat.





TEXT 22





tabe navadvīpe tumi kariha gamana



śacī-saha lañā āisa saba bhakta-gaṇa



SYNONYMS



*tabe*-thereafter; *navadvīpe*-to Navadvīpa; *tumi*-you; *kariha*-should do; *gamana*-going; *śacī*-saha-mother Śacī; *lañā*-taking along; *āisa*-come back; *saba bhakta-gaṇa*-all the devotees.



TRANSLATION



"After that," Nityānanda Prabhu continued, "I shall go to Advaita Ācārya's house, and you should go to Navadvīpa and return with mother Śacī and all the other devotees."





TEXT 23





tāṅre pāṭhāiyā nityānanda mahāśaya



mahāprabhura āge āsi' dila paricaya



SYNONYMS



*tāṅre*-him; *pāṭhāiyā*-sending; *nityānanda*-Lord Nityānanda; *mahā-āśaya*-the great personality; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *āge*-in front; *āsi'*-coming; *dila*-gave; *paricaya*-introduction.



TRANSLATION



After sending Ācāryaratna to the house of Advaita Ācārya, Śrī Nityānanda Prabhu went before Lord Caitanya Mahāprabhu and gave notice of His coming.





TEXT 24





prabhu kahe,--śrīpāda, tomāra kothāke gamana



śrīpāda kahe, tomāra saṅge yāba vṛndāvana



SYNONYMS



*prabhu kahe*-the Lord inquired; *śrīpāda*-sir; *tomāra*-of You; *kothāke*-where; *gamana*-going; *śrīpāda kahe*-Nityānanda Prabhu replied; *tomāra*-You; *saṅge*-with; *yāba*-I shall go; *vṛndāvana*-toward Vṛndāvana.



TRANSLATION



Śrī Caitanya Mahāprabhu was in ecstasy, and He asked where Nityānanda Prabhu was going. Nityānanda replied that He was going with Him toward Vṛndāvana.





TEXT 25





prabhu kahe,--kata dūre āche vṛndāvana



teṅho kahena,--kara ei yamunā daraśana



SYNONYMS



*prabhu kahe*-the Lord replied; *kata dūre*-how far; *āche*-there is; *vṛndāvana*-Vṛndāvana-dhāma; *teṅho kahena*-He replied; *kara*-just do; *ei*-this; *yamunā*-Yamunā River; *daraśana*-seeing.



TRANSLATION



When the Lord asked Nityānanda Prabhu how far it was to Vṛndāvana, Nityānanda replied, "Just see! Here is the river Yamunā."





TEXT 26





eta bali' ānila tāṅre gaṅgā-sannidhāne



āveśe prabhura haila gaṅgāre yamunā-jñāne



SYNONYMS



*eta bali'*-saying this; *ānila*-He brought; *tāṅre*-Him; *gaṅgā*-sannidhāne-near the Ganges; *āveśe*-in ecstasy; *prabhura*-of the Lord; *haila*-there was; *gaṅgāre*-of the river Ganges; *yamunā*-jñāne-acceptance as the river Yamunā.



TRANSLATION



Saying this, Nityānanda Prabhu took Caitanya Mahāprabhu near the Ganges, and the Lord, in His ecstasy, accepted the river Ganges as the river Yamunā.





TEXT 27





aho bhāgya, yamunāre pāiluṅ daraśana



eta bali' yamunāra karena stavana



SYNONYMS



*aho bhāgya*-oh, My great fortune; *yamunāre*-of the river Yamunā; *pāiluṅ*-I have gotten; *daraśana*-vision; *eta bali'*-after saying this; *yamunāra*-of the river Yamunā; *karena*-does; *stavana*-praising.



TRANSLATION



The Lord said, "Oh, what good fortune! Now I have seen the river Yamunā." Thus thinking the Ganges to be the river Yamunā, Caitanya Mahāprabhu began to offer prayers to it.





TEXT 28





cid-ānanda-bhānoḥ sadā nanda-sūnoḥ



para-prema-pātrī drava-brahma-gātrī



aghānāṁ lavitrī jagat-kṣema-dhātrī



pavitrī-kriyān no vapur mitra-putrī



SYNONYMS



*cit-ānanda-bhānoḥ*-of the direct manifestation of spiritual energy and bliss; *sadā*-always; *nanda-sūnoḥ*-of the son of Mahārāja Nanda; *para-prema-pātrī*-the giver of the highest love; *drava*-brahma-gātrī-composed of the water of the spiritual world; *aghānām*-of all sins and offenses; *lavitrī*-the destroyer; *jagat-kṣema-dhātrī*-the performer of everything auspicious for the world; *pavitrī*-kriyāt-kindly purify; *naḥ*-our; *vapuḥ*-existence; *mitra-putrī*-the daughter of the sun-god.



TRANSLATION



"O river Yamunā, you are the blissful spiritual water that gives love to the son of Nanda Mahārāja. You are the same as the water of the spiritual world, for you can vanquish all our offenses and the sinful reactions incurred in life. You are the creator of all auspicious things for the world. O daughter of the sun-god, kindly purify us by your pious activities."



PURPORT



This verse is recorded in the Caitanya-candrodaya-nāṭaka (5.35), by Kavi-karṇapura.





TEXT 29





eta bali' namaskari' kaila gaṅgā-snāna



eka kaupīna, nāhi dvitīya paridhāna



SYNONYMS



*eta bali'*-saying this; *namaskari'*-offering obeisances; *kaila*-did; *gaṅgā*-snāna-bathing in the Ganges; *eka kaupīna*-only one piece of underwear; *nāhi*-there was not; *dvitīya*-second; *paridhāna*-garment.



TRANSLATION



After reciting this mantra, Śrī Caitanya Mahāprabhu offered obeisances and took His bath in the Ganges. At that time He had on only one piece of underwear, for there was no second garment.





TEXT 30





hena kāle ācārya-gosāñi naukāte caḍiñā



āila nūtana kaupīna-bahirvāsa lañā



SYNONYMS



*hena kāle*-at that time; *ācārya*-gosāñi-Advaita Ācārya Prabhu; *naukāte caḍiñā*-on board a boat; *āila*-reached there; *nūtana*-new; *kaupīna*-underwear; *bahiḥ*-vāsa-outer garments; *lañā*-bringing.



TRANSLATION



While Śrī Caitanya Mahāprabhu was standing there without a second garment, Śrī Advaita Ācārya arrived in a boat, bringing with Him new underwear and external garments.





TEXT 31





āge ācārya āsi' rahilā namaskāra kari'



ācārya dekhi' bale prabhu mane saṁśaya kari'



SYNONYMS



*āge*-in front; *ācārya*-Advaita Ācārya; *āsi'*-coming; *rahilā*-stood; *namaskāra kari'*-making obeisances; *ācārya dekhi'*-seeing Advaita Ācārya; *bale*-says; *prabhu*-the Lord; *mane*-within His mind; *saṁśaya kari'*-doubting.



TRANSLATION



When Advaita Ācārya arrived, He stood before the Lord and offered His obeisances. After seeing Him, the Lord began to wonder about the entire situation.





TEXT 32





tumi ta' ācārya-gosāñi, ethā kene āilā



āmi vṛndāvane, tumi ke-mate jānilā



SYNONYMS



*tumi*-You are; *ta'*-certainly; *ācārya*-gosāñi-Advaita Ācārya; *ethā*-here; *kene*-why; *āilā*-You have come; *āmi*-I; *vṛndāvane*-in Vṛndāvana; *tumi*-You; *ke*-mate-how; *jānilā*-knew.



TRANSLATION



Still in His ecstasy, the Lord asked Advaita Ācārya, "Why did You come here? How did You know that I was in Vṛndāvana?"





TEXT 33





ācārya kahe--tumi yāhāṅ, sei vṛndāvana



mora bhāgye gaṅgā-tīre tomāra āgamana



SYNONYMS



ācārya kahe-Ācārya replied; *tumi yāhāṅ*-wherever You are; *sei*-that; *vṛndāvana*-Vṛndāvana; *mora bhāgye*-by My great fortune; *gaṅgā*-tīre-on the bank of the Ganges; *tomāra āgamana*-Your appearance.



TRANSLATION



Advaita Ācārya disclosed the whole situation, telling Śrī Caitanya Mahāprabhu, "Wherever You are, that is Vṛndāvana. Now it is My great fortune that You have come to the bank of the Ganges."





TEXT 34





prabhu kahe,--nityānanda āmāre vañcilā



gaṅgāke āniyā more yamunā kahilā



SYNONYMS



*prabhu kahe*-the Lord replied; *nityānanda*-Lord Nityānanda; *āmāre*-Me; *vañcilā*-has cheated; *gaṅgāke*-to the bank of the Ganges; *āniyā*-bringing; *more*-Me; *yamunā*-the river Yamunā; *kahilā*-informed.



TRANSLATION



Śrī Caitanya Mahāprabhu then said, "Nityānanda has cheated Me. He has brought Me to the bank of the Ganges and told Me that it was the Yamunā."





TEXT 35





ācārya kahe, mithyā nahe śrīpāda-vacana



yamunāte snāna tumi karilā ekhana



SYNONYMS



*ācārya kahe*-Advaita Ācārya replied; *mithyā nahe*-this is not untrue; *śrīpāda-vacana*-the words of Śrī Nityānanda Prabhu; *yamunāte*-in the river Yamunā; *snāna*-bathing; *tumi*-You; *karilā*-did; *ekhana*-just now.



TRANSLATION



When Śrī Caitanya Mahāprabhu accused Nityānanda of cheating Him, Śrīla Advaita Ācārya said, "Whatever Nityānanda Prabhu has told You is not false. You have indeed just now taken Your bath in the river Yamunā."





TEXT 36





gaṅgāya yamunā vahe hañā eka-dhāra



paścime yamunā vahe, pūrve gaṅgā-dhāra



SYNONYMS



*gaṅgāya*-with the river Ganges; *yamunā*-the river Yamunā; *vahe*-flows; *hañā*-becoming; *eka-dhāra*-one stream; *paścime*-on the western side; *yamunā*-the river Yamunā; *vahe*-flows; *pūrve*-on the eastern side; *gaṅgā-dhāra*-the flow of the Ganges.



TRANSLATION



Advaita Ācārya then explained that at that spot both the Ganges and Yamunā flow together. On the western side was the Yamunā, and on the eastern side was the Ganges.



PURPORT



The Ganges and Yamunā mix at the confluence at Allahabad (Prayāga). The Yamunā flows from the western side and the Ganges from the eastern, and they merge. Since Caitanya Mahāprabhu bathed on the western side, He actually took His bath in the river Yamunā.





TEXT 37





paścima-dhāre yamunā vahe, tāhāṅ kaile snāna



ārdra kaupīna chāḍi' śuṣka kara paridhāna



SYNONYMS



*paścima-dhāre*-in the western flow; *yamunā*-the river Yamunā; *vahe*-flows; *tāhāṅ*-there; *kaile*-You did; *snāna*-bathing; *ārdra*-wet; *kaupīna*-underwear; *chāḍi'*-giving up; *śuṣka*-dry; *kara*-do; *paridhāna*-putting on.



TRANSLATION



Advaita Ācārya then suggested that since Caitanya Mahāprabhu had taken His bath in the river Yamunā and His underwear was now wet, the Lord should change His underwear for dry garments.





TEXT 38





premāveśe tina dina ācha upavāsa



āji mora ghare bhikṣā, cala mora vāsa



SYNONYMS



*prema-āveśe*-in the ecstasy of love; *tina dina*-three days; *ācha*-You are; *upavāsa*-fasting; *āji*-today; *mora*-My; *ghare*-at the house; *bhikṣā*-alms; *cala*-kindly come; *mora vāsa*-to My residence.



TRANSLATION



Advaita Ācārya said, "You have been fasting continuously for three days in Your ecstasy of love for Kṛṣṇa. I therefore invite You to My home, where You may kindly take Your alms. Come with Me to My residence."





TEXT 39





eka-muṣṭi anna muñi kariyāchoṅ pāka



śukhārukhā vyañjana kailuṅ, sūpa āra śāka



SYNONYMS



*eka-muṣṭi*-one palmful; *anna*-rice; *muñi*-I; *kariyāchoṅ*-have done; *pāka*-cooking; *śukhā-rukhā*-not very luxurious; *vyañjana*-vegetables; *kailuṅ*-I have done; *sūpa*-liquid vegetables; *āra*-and; *śāka*-spinach.



TRANSLATION



Advaita Prabhu continued, "At My home I have just cooked one palmful of rice. The vegetables are always very simple. There is no luxurious cooking-simply a little liquid vegetable and spinach."





TEXT 40





eta bali' naukāya caḍāñā nila nija-ghara



pāda-prakṣālana kaila ānanda-antara



SYNONYMS



*eta bali'*-saying this; *naukāya caḍāñā*-making Him board the small boat; *nila*-took; *nija-ghara*-to His own residence; *pāda*-prakṣālana-washing the feet; *kaila*-did; *ānanda-antara*-very happy within Himself.



TRANSLATION



Saying this, Śrī Advaita Ācārya took the Lord into the boat and brought the Lord to His residence. There Advaita Ācārya washed the feet of the Lord and was consequently very happy within.





TEXT 41





prathame pāka kariyāchena ācāryāṇī



viṣṇu-samarpaṇa kaila ācārya āpani



SYNONYMS



*prathame*-first; *pāka*-cooking; *kariyāchena*-performed; *ācāryāṇī*-the wife of Advaita Ācārya; *viṣṇu*-samarpaṇa-offering to Lord Viṣṇu; *kaila*-did; *ācārya*-Advaita Ācārya; *āpani*-Himself.



TRANSLATION



All the eatables were first cooked by the wife of Advaita Ācārya. Then Śrīla Advaita Ācārya personally offered everything to Lord Viṣṇu.



PURPORT



This is the ideal householder's life. The husband and wife live together, and the husband works very hard to secure paraphernalia for worshiping Lord Viṣṇu. The wife at home cooks a variety of foods for Lord Viṣṇu, and the husband offers it to the Deity. After that, ārati is performed, and the prasāda is distributed amongst family members and guests. According to the Vedic principles, there must always be a guest in a householder's house. In my childhood I have actually seen my father receive not less than four guests every day, and in those days my father's income was not very great. Nonetheless, there was no difficulty in offering prasāda to at least four guests every day. According to Vedic principles, a householder, before taking lunch, should go outside and shout very loudly to see if there is anyone without food. In this way he invites people to take prasāda. If someone comes, the householder offers him prasāda, and if there is not much left, he should offer his own portion to the guest. If no one responds to his call, the householder can accept his own lunch. Thus the householder's life is also a kind of austerity. Because of this, the householder's life is called the gṛhastha-āśrama. Although a person may live with his wife and children happily in Kṛṣṇa consciousness, he also observes the regulative principles followed in any temple. If there is no Kṛṣṇa consciousness, the householder's abode is called a gṛhamedhī's house. Householders in Kṛṣṇa consciousness are actually gṛhasthas-that is, those living in the āśrama with their families and children. Śrī Advaita Prabhu was an ideal gṛhastha, and His house was the ideal gṛhastha-āśrama.





TEXT 42





tina ṭhāñi bhoga bāḍāila sama kari'



kṛṣṇera bhoga bāḍāila dhātu-pātropari



SYNONYMS



*tina ṭhāñi*-in three places; *bhoga*-cooked food; *bāḍāila*-distributed; *sama*-equal; *kari'*-making; *kṛṣṇera bhoga*-the food offered to Kṛṣṇa; *bāḍāila*-was arranged; *dhātu*-pātra upari-on a metal plate.



TRANSLATION



All the prepared food was divided into three equal parts. One part was arranged on a metal plate for offering to Lord Kṛṣṇa.



PURPORT



The word bāḍāila, meaning "increased," is very significant in this verse. It is a sophisticated word used by the gṛhasthas in Bengal. Whenever food is prepared and we take away a portion, the food is actually decreased. But here it is the system to say bāḍāila, or "increased." If food is prepared for Kṛṣṇa and offered to Him and the Vaiṣṇavas, the stock is increased, never decreased.





TEXT 43





battiśā-āṭhiyā-kalāra āṅgaṭiyā pāte



dui ṭhāñi bhoga bāḍāila bhāla mate



SYNONYMS



*battiśā-āṭhiyā*-producing thirty-two bunches; *kalāra*-of a banana tree; *āṅgaṭiyā*-undivided; *pāte*-on leaves; *dui ṭhāñi*-in two places; *bhoga*-the eatables; *bāḍāila*-arranged; *bhāla mate*-very nicely.



TRANSLATION



Of the three divisions, one was arranged on a metal plate, and the other two were arranged on plantain leaves. These leaves were not bifurcated, and they were taken from a banana tree that held at least thirty-two bunches of bananas. The two plates were filled very nicely with the kinds of food described below.





TEXT 44





madhye pīta-ghṛta-sikta śāly-annera stūpa



cāri-dike vyañjana-ḍoṅgā, āra mudga-sūpa



SYNONYMS



*madhye*-in the middle; *pīta*-yellow; *ghṛta*-sikta-wet with clarified butter; *śāli-annera*-of very fine cooked rice; *stūpa*-a mound; *cāri*-dike-surrounding the mound of rice; *vyañjana-ḍoṅgā*-vegetable pots; *āra*-and; *mudga*-sūpa-dāl made of split mung.



TRANSLATION



The cooked rice was a stack of very fine grains nicely cooked, and in the middle was yellow clarified butter from the milk of cows. Surrounding the stack of rice were pots made of the skins of banana trees, and in these pots were varieties of vegetables and mung dāl.





TEXT 45





sārdraka, vāstuka-śāka vividha prakāra



paṭola, kuṣmāṇḍa-baḍi, mānakacu āra



SYNONYMS



*sārdraka*-pots with ginger dishes; *vāstuka-śāka*-spinach; *vividha*-various; *prakāra*-kinds; *paṭola*-a kind of vegetable; *kuṣmāṇḍa*-squash; *baḍi*-with split dāl; *mānakacu*-the root of a vegetable tree called kacu; *āra*-and.



TRANSLATION



Among the cooked vegetables were paṭolas, squash, mānakacu and a salad made with pieces of ginger and various types of spinach.





TEXT 46





ca-i-marica-sukhta diyā saba phala-mūle



amṛta-nindaka pañca-vidha tikta-jhāle



SYNONYMS



*ca-i-marica-with black pepper and ca*-i (a kind of spice); *sukhta*-vegetables made bitter; *diyā*-giving; *saba*-all; *phala*-mūle-various kinds of fruits and roots; *amṛta*-nindaka-defying nectar; *pañca*-vidha-five kinds of; *tikta*-bitter; *jhāle*-and pungent.



TRANSLATION



There was sukhta, bitter melon mixed with all kinds of vegetables, defying the taste of nectar. There were five types of bitter and pungent sukhtas.





TEXT 47





komala nimba-patra saha bhājā vārtākī



paṭola-phula-baḍi-bhājā, kuṣmāṇḍa-mānacāki



SYNONYMS



*komala*-newly grown; *nimba*-patra-nimba leaves; *saha*-with; *bhājā*-fried; *vārtākī*-eggplant; *paṭola*-with paṭola fruit; *phula-baḍi*-a preparation of dāl; *bhājā*-fried; *kuṣmāṇḍa*-squashes; *mānacāki*-the food called mānacāki.



TRANSLATION



Amongst the various vegetables were newly grown leaves of nimba trees fried with eggplant. The fruit known as paṭola was fried with phulabaḍi, a kind of dāl preparation first mashed and then dried in the sun. There was also a preparation known as kuṣmāṇḍa-mānacāki.



PURPORT



We request our editors of cook books to add all these nice preparations described by the experienced author Śrīla Kavirāja Gosvāmī.





TEXT 48





nārikela-śasya, chānā, śarkarā madhura



mochā-ghaṇṭa, dugdha-kuṣmāṇḍa, sakala pracura



SYNONYMS



*nārikela-śasya*-the pulp of coconut; *chānā*-curd; *śarkarā*-fruit sugar; *madhura*-very sweet; *mochā-ghaṇṭa*-a semisolid preparation made with banana flowers; *dugdha*-kuṣmāṇḍa-newly grown squash cut into pieces and boiled in milk; *sakala*-all; *pracura*-plentiful.



TRANSLATION



The preparation made with coconut pulp mixed with curd and rock candy was very sweet. There was a curry made of banana flowers and squash boiled in milk, all in great quantity.





TEXT 49





madhurāmla-baḍā, amlādi pāṅca-chaya



sakala vyañjana kaila loke yata haya



SYNONYMS



*madhura*-amla-baḍā-sweet and sour cakes; *amla-ādi*-sour preparations; *pāṅca*-chaya-five or six; *sakala vyañjana*-all vegetables; *kaila*-made; *loke*-for the people; *yata haya*-as many as there were.



TRANSLATION



There were small cakes in sweet and sour sauce and five or six kinds of sour preparations. All the vegetables were so made that everyone present could take prasāda.





TEXT 50





mudga-baḍā, kalā-baḍā, māṣa-baḍā, miṣṭa



kṣīra-pulī, nārikela, yata piṭhā iṣṭa



SYNONYMS



*mudga*-baḍā-soft cake made with mung; *kalā*-baḍā-soft cake made with fried banana; *māṣa*-baḍā-soft cake made with urad dāl; *miṣṭa*-various kinds of sweets; *kṣīra*-pulī-condensed milk mixed with rice cakes; *nārikela*-a preparation of coconut; *yata*-all kinds of; *piṭhā*-cakes; *iṣṭa*-desirable.



TRANSLATION



There were soft cakes made with mung dāl, soft cakes made with ripe bananas, and soft cakes made with urad dāl. There were various kinds of sweetmeats, condensed milk mixed with rice cakes, a coconut preparation and every kind of cake desirable.





TEXT 51





battiśā-āṭhiyā kalāra ḍoṅgā baḍa baḍa



cale hāle nāhi,--ḍoṅgā ati baḍa daḍa



SYNONYMS



*battiśā-āṭhiyā*-producing thirty-two bunches of bananas; *kalāra*-of the banana tree; *ḍoṅgā*-pots made of leaves; *baḍa baḍa*-big; *cale hāle nāhi*-they did not tilt or totter; *ḍoṅgā*-pots; *ati*-very; *baḍa*-big; *daḍa*-strong.



TRANSLATION



All the vegetables were served in pots made of banana leaves taken from trees producing at least thirty-two bunches of bananas. These pots were very strong and big and did not tilt or totter.





TEXT 52





pañcāśa pañcāśa ḍoṅgā vyañjane pūriñā



tina bhogera āśe pāśe rākhila dhariñā



SYNONYMS



*pañcāśa pañcāśa*-fifty and fifty; *ḍoṅgā*-pots; *vyañjane*-with vegetables; *pūriñā*-filling; *tina*-three; *bhogera*-of eating places; *āśe pāśe*-all around; *rākhila*-kept; *dhariñā*-fixing.



TRANSLATION



All around the three eating places were a hundred pots filled with various kinds of vegetables.





TEXT 53





saghṛta-pāyasa nava-mṛt-kuṇḍikā bhariñā



tina pātre ghanāvarta-dugdha rākheta dhariñā



SYNONYMS



*sa*-ghṛta-pāyasa-sweet rice mixed with ghee; *nava*-mṛt-kuṇḍikā-new earthen pots; *bhariñā*-filling; *tina pātre*-in three pots; *ghana-āvarta*-dugdha-finely condensed milk; *rākheta*-were kept; *dhariñā*-fixing.



TRANSLATION



Along with the various vegetables was sweet rice mixed with ghee. This was kept in new earthen pots. Earthen pots filled with highly condensed milk were placed in three places.





TEXT 54





dugdha-ciḍā-kalā āra dugdha-laklakī



yateka karila' tāhā kahite nā śaki



SYNONYMS



*dugdha*-ciḍā-chipped rice made with milk; *kalā*-mixed with bananas; *āra*-and; *dugdha-laklakī*-a kind of squash known as lāu, boiled with milk; *yateka*-all that; *karila'*-was prepared; *tāhā*-that; *kahite*-to describe; *nā*-not; *śaki*-I am able.



TRANSLATION



Besides the other preparations, there were chipped rice made with milk and mixed with bananas, and also white squash boiled in milk. Indeed, it is not possible to describe all the preparations that were made.





TEXT 55





dui pāśe dharila saba mṛt-kuṇḍikā bhari'



cāṅpākalā-dadhi-sandeśa kahite nā pāri



SYNONYMS



*dui pāśe*-on two sides; *dharila*-kept; *saba*-all; *mṛt*-kuṇḍikā-earthen pots; *bhari'*-filling; *cāṅpā-kalā*-a kind of banana known as cāṅpā-kalā; *dadhi*-sandeśa-mixed with yogurt and sandeśa; *kahite*-to say; *nā*-not; *pāri*-I am able.



TRANSLATION



In two places there were earthen pots filled with another preparation made with yogurt, sandeśa [a sweetmeat made with curd] and banana. I am unable to describe it all.





TEXT 56





anna-vyañjana-upari dila tulasī-mañjarī



tina jala-pātre suvāsita jala bhari'



SYNONYMS



*anna*-vyañjana-upari-on top of the boiled rice and vegetables; *dila*-placed; *tulasī*-mañjarī-flowers of tulasī; *tina*-three; *jala*-pātre-waterpots; *su*-vāsita-scented; *jala*-water; *bhari'*-filling.



TRANSLATION



Upon the stack of boiled rice and all the vegetables were flowers of the tulasī trees. There were also pots filled with scented rosewater.





TEXT 57





tina śubhra-pīṭha, tāra upari vasana



ei-rūpe sākṣāt kṛṣṇe karāila bhojana



SYNONYMS



*tina*-three; *śubhra*-pīṭha-white sitting places; *tāra*-of them; *upari*-on top; *vasana*-soft cloth; *ei-rūpe*-in this way; *sākṣāt*-directly; *kṛṣṇe*-unto Kṛṣṇa; *karāila*-made to do; *bhojana*-eating.



TRANSLATION



There were three sitting places where soft cloths were placed. Thus Lord Kṛṣṇa was offered all the food, and the Lord took it very pleasantly.





TEXT 58





āratira kāle dui prabhu bolāila



prabhu-saṅge sabe āsi' ārati dekhila



SYNONYMS



*āratira kāle*-during the time of ārati; *dui prabhu*-Lord Nityānanda and Śrī Caitanya Mahāprabhu; *bolāila*-He called; *prabhu*-saṅge-with the Lords; *sabe*-all other people; *āsi'*-coming there; *ārati*-the ārati ceremony; *dekhila*-observed.



TRANSLATION



It is the system, after offering food, to perform bhoga-ārati. Advaita Prabhu asked the two brothers, Lord Caitanya Mahāprabhu and Nityānanda Prabhu, to come see the ārati. The two Lords and all others present went to see the ārati ceremony.





TEXT 59





ārati kariyā kṛṣṇe karā'la śayana



ācārya āsi' prabhure tabe kailā nivedana



SYNONYMS



*ārati kariyā*-after finishing the ārati; *kṛṣṇe*-Lord Kṛṣṇa; *karā'la*-made to do; *śayana*-lying down to rest; *ācārya*-Advaita Ācārya; *āsi'*-coming; *prabhure*-unto Lord Caitanya Mahāprabhu; *tabe*-then; *kailā*-made; *nivedana*-submission.



TRANSLATION



After ārati was performed for the Deities in the temple, Lord Kṛṣṇa was made to lie down to rest. Advaita Ācārya then came out to submit something to Lord Caitanya Mahāprabhu.





TEXT 60





gṛhera bhitare prabhu karuna gamana



dui bhāi āilā tabe karite bhojana



SYNONYMS



*gṛhera bhitare*-within the room; *prabhu*-Caitanya Mahāprabhu; *karuna*-kindly do; *gamana*-entering; *dui bhāi*-the two brothers, Caitanya Mahāprabhu and Nityānanda Prabhu; *āilā*-came; *tabe*-then; *karite bhojana*-to partake of the prasāda.



TRANSLATION



Śrī Advaita Prabhu said, "My dear Lords, kindly enter this room." The two brothers, Caitanya Mahāprabhu and Nityānanda Prabhu, then came forward to take the prasāda.





TEXT 61





mukunda, haridāsa,--dui prabhu bolāila



yoḍa-hāte dui-jana kahite lāgila



SYNONYMS



*mukunda*-Mukunda; *haridāsa*-Haridāsa; *dui prabhu*-the two Lords; *bolāila*-called for; *yoḍa*-hāte-with folded hands; *dui*-jana-two persons; *kahite lāgila*-began to say.



TRANSLATION



When Lord Śrī Caitanya Mahāprabhu and Nityānanda Prabhu went to accept the prasāda, They both called Mukunda and Haridāsa to come with Them. However, Mukunda and Haridāsa, both with folded hands, spoke as follows.





TEXT 62





mukunda kahe--mora kichu kṛtya nāhi sare



pāche muñi prasāda pāmu, tumi yāha ghare



SYNONYMS



*mukunda kahe*-Mukunda said; *mora*-of me; *kichu*-something; *kṛtya*-to perform; *nāhi sare*-not yet finished; *pāche*-later; *muñi*-I; *prasāda*-prasāda; *pāmu*-shall accept; *tumi yāha ghare*-You both kindly enter the room.



TRANSLATION



When Mukunda was called for, he submitted, "My dear sir, I have something to do that is not yet finished. Later I shall accept the prasāda, so You two Prabhus should now please enter the room."





TEXT 63





haridāsa kahe--muñi pāpiṣṭha adhama



bāhire eka muṣṭi pāche karimu bhojana



SYNONYMS



*haridāsa kahe*-Haridāsa said; *muñi*-I; *pāpiṣṭha*-sinful; *adhama*-the lowest of men; *bāhire*-outside; *eka*-one; *muṣṭi*-palmful; *pāche*-later; *karimu*-I shall do; *bhojana*-eating.



TRANSLATION



Haridāsa Ṭhākura said, "I am the most sinful and lowest among men. Later I shall eat one palmful of prasāda while waiting outside."



PURPORT



Although the Hindus and Muslims lived together in a very friendly manner, still there were distinctions between them. The Muslims were considered yavanas, or low-born, and whenever a Muslim was invited, he would be fed outside of the house. Although personally called by Śrī Caitanya Mahāprabhu and Nityānanda Prabhu to take prasāda with Them, still, out of great humility, Haridāsa Ṭhākura submitted, "I shall take the prasāda outside of the house." Although Haridāsa Ṭhākura was an exalted Vaiṣṇava accepted by Advaita Ācārya, Nityānanda Prabhu and Śrī Caitanya Mahāprabhu, nonetheless, in order not to disturb social tranquillity, he humbly kept himself in the position of a Muslim, outside the jurisdiction of the Hindu community. Therefore he proposed to take prasāda outside the house. Although he was in an exalted position and equal to other great Vaiṣṇavas, he considered himself a pāpiṣṭha, a most sinful man, and adhama, the lowest among men. Although a Vaiṣṇava may be very much advanced spiritually, he keeps himself externally humble and submissive.





TEXT 64





dui prabhu lañā ācārya gelā bhitara ghare



prasāda dekhiyā prabhura ānanda antare



SYNONYMS



*dui prabhu*-the two prabhus (Caitanya Mahāprabhu and Nityānanda Prabhu); *lañā*-with; *ācārya*-Advaita Ācārya; *gelā*-went; *bhitara*-within; *ghare*-the room; *prasāda*-the prasāda; *dekhiyā*-seeing; *prabhura*-of Caitanya Mahāprabhu; *ānanda antare*-was very pleased within Himself.



TRANSLATION



Advaita Ācārya took Lord Nityānanda Prabhu and Lord Caitanya Mahāprabhu within the room, and the two Lords saw the arrangement of the prasāda. Śrī Caitanya Mahāprabhu was especially very much pleased.



PURPORT



Śrī Caitanya Mahāprabhu was pleased because He saw how nicely so many varieties of food were prepared for Kṛṣṇa. Actually all kinds of prasāda are prepared for Kṛṣṇa, not for the people, but the devotees partake of prasāda with great pleasure.





TEXT 65





aiche anna ye kṛṣṇake karāya bhojana



janme janme śire dharoṅ tāṅhāra caraṇa



SYNONYMS



*aiche*-in this way; *anna*-the eatables; *ye*-anyone who; *kṛṣṇake*-unto Kṛṣṇa; *karāya*-made to do; *bhojana*-eating; *janme janme*-birth after birth; *śire*-on My head; *dharoṅ*-I keep; *tāṅhāra*-his; *caraṇa*-lotus feet.



TRANSLATION



Śrī Caitanya Mahāprabhu approved of all the methods employed in cooking and offering food to Kṛṣṇa. Indeed, He was so pleased that He said, "Frankly, I will personally take the lotus feet of anyone who can offer Kṛṣṇa such nice food and place those lotus feet on My head birth after birth."





TEXT 66





prabhu jāne tina bhoga--kṛṣṇera naivedya



ācāryera manaḥ-kathā nahe prabhura vedya



SYNONYMS



*prabhu jāne*-the Lord knows; *tina bhoga*-three divisions of bhoga; *kṛṣṇera naivedya*-offerings to Lord Kṛṣṇa; *ācāryera*-of Advaita Ācārya; *manaḥ-kathā*-the intentions; *nahe*-not; *prabhura*-to the Lord; *vedya*-understandable.



TRANSLATION



When Śrī Caitanya Mahāprabhu entered the room, He saw three divisions of food, and He knew that all of these were meant for Kṛṣṇa. However, He did not understand the intentions of Advaita Ācārya.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that one of these servings was offered in a metal dish and was meant for Kṛṣṇa, whereas the other two were placed on big banana leaves. The offering on the metal plate was personally offered by Advaita Ācārya to Kṛṣṇa. The other two servings, on banana leaves, were to be accepted by Śrī Caitanya Mahāprabhu and Lord Nityānanda. That was Advaita Ācārya's intention, but He did not disclose this to Śrī Caitanya Mahāprabhu. Thus when Śrī Caitanya Mahāprabhu saw the food offered in three places, He thought that all of it was meant for Kṛṣṇa.





TEXT 67





prabhu bale--vaisa tine kariye bhojana



ācārya kahe--āmi kariba pariveśana



SYNONYMS



*prabhu bale*-Lord Caitanya Mahāprabhu said; *vaisa*-sit down; *tine*-in the three places; *kariye*-do; *bhojana*-eating; *ācārya kahe*-Advaita Ācārya replied; *āmi kariba pariveśana*-I shall distribute.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Let Us sit down in these three places, and We shall take prasāda." However, Advaita Ācārya said, "I shall distribute the prasāda."





TEXT 68





kon sthāne vasiba, āra āna dui pāta



alpa kari' āni' tāhe deha vyañjana bhāta



SYNONYMS



*kon sthāne vasiba*-where shall We sit down; *āra*-other; *āna*-bring; *dui pāta*-two leaves; *alpa kari'*-making a small quantity; *āni'*-bringing; *tāhe*-on that; *deha*-give; *vyañjana*-vegetables; *bhāta*-and boiled rice.



TRANSLATION



Śrī Caitanya Mahāprabhu thought that all three servings were meant for distribution; therefore He asked for another two banana leaves, saying, "Let Us have a very little quantity of vegetable and rice."





TEXT 69





ācārya kahe--vaisa doṅhe piṅḍira upare



eta bali' hāte dhari' vasāila duṅhāre



SYNONYMS



*ācārya kahe*-Advaita Ācārya said; *vaisa*-sit down; *doṅhe*-You two; *piṅḍira upare*-on the planks of wood; *eta bali'*-saying this; *hāte dhari'*-catching Their hands; *vasāila duṅhāre*-sat the two Lords down.



TRANSLATION



Advaita Ācārya said, "Just sit down here on these seats." Catching Their hands, He sat Them both down.





TEXT 70





prabhu kahe--sannyāsīra bhakṣya nahe upakaraṇa



ihā khāile kaiche haya indriya vāraṇa



SYNONYMS



*prabhu kahe*-the Lord said; *sannyāsīra*-by a sannyāsī; *bhakṣya*-to be eaten; *nahe*-this is not; *upakaraṇa*-varieties of food; *ihā*-this; *khāile*-if eating; *kaiche*-how; *haya*-there is; *indriya*-senses; *vāraṇa*-controlling.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "It is not proper for a sannyāsī to eat such a variety of foods. If he does, how can he control his senses?"



PURPORT



The word upakaraṇa indicates a variety of foods, such as dāl, vegetables and other varieties of possible dishes that one can eat very nicely with rice. It is not proper, however, for a sannyāsī to eat such palatable dishes. If he did so, he would not be able to control his senses. Śrī Caitanya Mahāprabhu did not encourage sannyāsīs to eat very palatable dishes, for the whole Vaiṣṇava cult is vairāgya-vidyā, as renounced as possible. Caitanya Mahāprabhu also advised Raghunātha dāsa Gosvāmī not to eat very palatable dishes, wear very nice garments or talk on mundane subjects. These things are all prohibited for those in the renounced order. A devotee does not accept anything to eat that is not first offered to Kṛṣṇa. All the rich foods offered to Kṛṣṇa are given to the gṛhasthas, the householders. There are many nice things offered to Kṛṣṇa-garlands, bedsteads, nice ornaments, nice food and even nicely prepared pan, betel nuts-but a humble Vaiṣṇava, thinking his body material and nasty, does not accept such preparations for himself. He thinks that by accepting such things he will offend the lotus feet of the Lord. Those who are sahajiyās cannot understand what Śrī Caitanya Mahāprabhu meant when He asked Advaita Ācārya to bring two separate leaves and give a small quantity of the prasāda to Him.





TEXT 71





ācārya kahe--chāḍa tumi āpanāra curi



āmi saba jāni tomāra sannyāsera bhāri-bhuri



SYNONYMS



*ācārya kahe*-Advaita Ācārya replied; *chāḍa*-give up; *tumi*-You; *āpanāra*-of Yourself; *curi*-the concealment; *āmi*-I; *saba*-all; *jāni*-know; *tomāra*-of You; *sannyāsera*-of the acceptance of the renounced order; *bhāri-bhuri*-the confidential meaning.



TRANSLATION



When Śrī Caitanya Mahāprabhu did not accept the food that had already been served, Advaita Ācārya said, "Please give up Your concealment. I know what You are, and I know the confidential meaning of Your accepting the sannyāsa order."





TEXT 72





bhojana karaha, chāḍa vacana-cāturī



prabhu kahe--eta anna khāite nā pāri



SYNONYMS



*bhojana karaha*-kindly accept this prasāda; *chāḍa*-give up; *vacana*-cāturī-jugglery of words; *prabhu kahe*-the Lord said; *eta*-so much; *anna*-food; *khāite*-to eat; *nā pāri*-I am not able.



TRANSLATION



Advaita Ācārya thus requested Śrī Caitanya Mahāprabhu to eat and give up juggling words. The Lord replied, "I certainly cannot eat so much food."





TEXT 73





ācārya bale--akapaṭe karaha āhāra



yadi khāite nā pāra pāte rahibeka āra



SYNONYMS



*ācārya bale*-Advaita Ācārya says; *akapaṭe*-without pretense; *karaha*-kindly do; *āhāra*-eating; *yadi*-if; *khāite*-to eat; *nā pāra*-You are not able; *pāte*-on the leaf; *rahibeka āra*-let the balance remain.



TRANSLATION



Advaita Ācārya then requested the Lord to simply accept the prasāda without pretense. If He could not eat it all, the balance could be left on the plate.





TEXT 74





prabhu bale--eta anna nāriba khāite



sannyāsīra dharma nahe ucchiṣṭa rākhite



SYNONYMS



*prabhu bale*-the Lord said; *eta*-so much; *anna*-eatables; *nāriba*-I will not be able; *khāite*-to eat; *sannyāsīra*-of a sannyāsī; *dharma nahe*-it is not the duty; *ucchiṣṭa*-remnants of food; *rākhite*-to keep.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "I will not be able to eat so much food, and it is not the duty of a sannyāsī to leave remnants."



According to *Śrīmad-Bhāgavatam* (11.18.19):



bahir jalāśayaṁ gatvā

tatopaspṛśya vāg-yataḥ

vibhajya pāvitaṁ śeṣaṁ

bhuñjītāśeṣam āhṛtam



"A sannyāsī should take whatever edibles he gets from a householder's house, outside near some lake or river, and after offering the food to Viṣṇu, Brahmā and the sun (three divisions), he should eat the entire offering and not leave anything for others to eat."





TEXT 75





ācārya bale--nīlācale khāo cauyānna-bāra



eka-bāre anna khāo śata śata bhāra



SYNONYMS



*ācārya bale*-Advaita Ācārya replies; *nīlācale*-at Jagannātha Purī; *khāo*-You eat; *cauyānna*-bāra-fifty-four times; *eka*-bāre-at one time; *anna*-eatables; *khāo*-You eat; *śata śata bhāra*-hundreds of pots.



TRANSLATION



In this connection Advaita Ācārya referred to Caitanya Mahāprabhu's eating at Jagannātha Purī. Lord Jagannātha and Śrī Caitanya Mahāprabhu are identical. Advaita Ācārya pointed out that at Jagannātha Purī Caitanya Mahāprabhu ate fifty-four times a day, and each time He ate many hundreds of pots of food.





TEXT 76





tina janāra bhakṣya-piṇḍa--tomāra eka grāsa



tāra lekhāya ei anna nahe pañca-grāsa



SYNONYMS



*tina janāra*-of three persons; *bhakṣya-piṇḍa*-the stack of eatables; *tomāra*-of You; *eka grāsa*-one morsel; *tāra*-to that; *lekhāya*-in proportion; *ei anna*-this food; *nahe*-is not; *pañca*-grāsa-five morsels.



TRANSLATION



Śrī Advaita Ācārya said, "The amount of food that three people can eat does not constitute even a morsel for You. In proportion to that, these edibles are not even five morsels of food for You."





TEXT 77





mora bhāgye, mora ghare, tomāra āgamana



chāḍaha cāturī, prabhu, karaha bhojana



SYNONYMS



*mora bhāgye*-by My fortune; *mora ghare*-at My home; *tomāra*-Your; *āgamana*-appearance; *chāḍaha*-please give up; *cāturī*-all this jugglery; *prabhu*-My Lord; *karaha*-just do; *bhojana*-eating.



TRANSLATION



Advaita Ācārya continued, "By My great fortune You have just come to My home. Please do not juggle words. Just begin eating and do not talk."





TEXT 78





eta bali' jala dila dui gosāñira hāte



hāsiyā lāgilā duṅhe bhojana karite



SYNONYMS



*eta bali'*-saying this; *jala dila*-supplied water; *dui gosāñira*-of Lord Caitanya Mahāprabhu and Lord Nityānanda; *hāte*-on the hands; *hāsiyā*-smiling; *lāgilā*-began; *duṅhe*-both of Them; *bhojana karite*-to eat.



TRANSLATION



Upon saying this, Advaita Ācārya supplied water to the two Lords so that They could wash Their hands. The two Lords then sat down and, smiling, began to eat the prasāda.





TEXT 79





nityānanda kahe--kailuṅ tina upavāsa



āji pāraṇā karite chila baḍa āśa



SYNONYMS



*nityānanda kahe*-Lord Nityānanda said; *kailuṅ*-I have undergone; *tina*-three; *upavāsa*-fasting days; *āji*-today; *pāraṇā*-breaking the fast; *karite*-to do; *chila*-there was; *baḍa*-great; *āśa*-hope.



TRANSLATION



Nityānanda Prabhu said, "I have undergone fasting for three days continuously. Today I hoped to break My fast."





TEXT 80





āji upavāsa haila ācārya-nimantraṇe



ardha-peṭa nā bharibe ei grāseka anne



SYNONYMS



*āji*-today also; *upavāsa*-fasting; *haila*-there was; *ācārya-nimantraṇe*-by the invitation of Advaita Ācārya; *ardha*-peṭa-half My belly; *nā*-not; *bharibe*-will fill; *ei*-this; *grāseka anne*-one morsel of food.



TRANSLATION



Although Śrī Caitanya Mahāprabhu was thinking that the quantity of food was enormous, Nityānanda Prabhu, on the contrary, thought it not even a morsel. He had been fasting for three days and had greatly hoped to break fast on that day. Indeed, He said, "Although I am invited to eat by Advaita Ācārya, today also is a fast. So small a quantity of food will not even fill half My belly."





TEXT 81





ācārya kahe--tumi hao tairthika sannyāsī



kabhu phala-mūla khāo, kabhu upavāsī



SYNONYMS



*ācārya kahe*-Advaita Ācārya replied to Nityānanda Prabhu; *tumi*-You; *hao*-are; *tairthika sannyāsī*-a mendicant wandering on pilgrimages; *kabhu*-sometimes; *phala*-mūla-fruits and roots; *khāo*-You eat; *kabhu upavāsī*-sometimes fasting.



TRANSLATION



Advaita Ācārya replied, "Sir, You are a mendicant traveling on pilgrimage. Sometimes You eat fruits and roots, and sometimes You simply go on fasting.





TEXT 82





daridra-brāhmaṇa-ghare ye pāilā muṣṭy-eka anna



ihāte santuṣṭa hao, chāḍa lobha-mana



SYNONYMS



*daridra-brāhmaṇa*-of a poor brāhmaṇa; *ghare*-at the home; *ye*-whatever; *pāilā*-You have gotten; *muṣṭi-eka*-one handful; *anna*-food; *ihāte*-in this; *santuṣṭa hao*-please be satisfied; *chāḍa*-give up; *lobha*-mana-Your greedy mentality.



TRANSLATION



"I am a poor brāhmaṇa, and You have come to My home. Please be satisfied with whatever little food You have received and give up Your greedy mentality."





TEXT 83





nityānanda bale--yabe kaile nimantraṇa



tata dite cāha, yata kariye bhojana



SYNONYMS



*nityānanda bale*-Lord Nityānanda said; *yabe*-when; *kaile*-You have done; *nimantraṇa*-invitation; *tata*-so much; *dite cāha*-You must supply; *yata*-as much as; *kariye bhojana*-I can eat.



TRANSLATION



Lord Nityānanda Prabhu replied, "Whatever I may be, You have invited Me. Therefore You must supply as much as I want to eat."





TEXT 84





śuni' nityānandera kathā ṭhākura advaita



kahena tāṅhāre kichu pāiyā pirīta



SYNONYMS



*śuni'*-hearing; *nityānandera*-of Lord Nityānanda Prabhu; *kathā*-words; *ṭhākura*-His Divine Grace; *advaita*-Advaita Ācārya; *kahena*-spoke; *tāṅhāre*-unto Nityānanda Prabhu; *kichu*-something; *pāiyā*-taking the opportunity; *pirīta*-pleasing words.



TRANSLATION



His Divine Grace Advaita Ācārya, after hearing the statement of Nityānanda Prabhu, took the opportunity presented by the joking words and spoke to Him as follows.





TEXT 85





bhraṣṭa avadhūta tumi, udara bharite



sannyāsa la-iyācha, bujhi, brāhmaṇa daṇḍite



SYNONYMS



*bhraṣṭa avadhūta*-reject paramahaṁsa; *tumi*-You; *udara bharite*-to fill Your belly; *sannyāsa la-iyācha*-You have accepted the renounced order of life; *bujhi*-I understand; *brāhmaṇa daṇḍite*-to give trouble to a brāhmaṇa.



TRANSLATION



Advaita Ācārya said, "You are a reject paramahaṁsa, and You have accepted the renounced order of life just to fill up Your belly. I can understand that Your business is to give trouble to brāhmaṇas."



PURPORT



There is always a difference of opinion between a smārta-brāhmaṇa and a Vaiṣṇava gosvāmī. There are even smārta opinions and Vaiṣṇava gosvāmī opinions available in astrological and astronomical calculations. By calling Nityānanda Prabhu a bhraṣṭa avadhūta (a rejected paramahaṁsa), Advaita Ācārya Prabhu in a sense accepted Nityānanda Prabhu as a paramahaṁsa. In other words, Nityānanda Prabhu had nothing to do with the rules governing smārta-brāhmaṇas. Thus under pretense of condemning Him, Advaita Ācārya was actually praising Him. In the avadhūta stage, the paramahaṁsa stage, which is the supermost stage, one may appear to be viṣayī, on the platform of sense gratification, but in actuality he has nothing to do with sense gratification. At that stage, a person sometimes accepts the symptoms and dress of a sannyāsī and sometimes does not. Sometimes he dresses like a householder. We should know, however, that these are all joking words between Advaita Ācārya and Nityānanda Prabhu. They are not to be taken as insults.





In Khaḍadaha, sometimes people misunderstood Nityānanda Prabhu to belong to the śākta-sampradāya, whose philosophy is antaḥ śāktaḥ bahiḥ śaivaḥ sabhāyāṁ vaiṣṇavo mataḥ. According to the śākta-sampradāya, a person called kaulāvadhūta thinks materially while externally appearing to be a great devotee of Lord Śiva. When such a person is in an assembly of Vaiṣṇavas, he appears like a Vaiṣṇava. Actually Nityānanda Prabhu did not belong to such a community. Nityānanda Prabhu was always a brahmacārī of a sannyāsī of the vaidika order. Actually He was a paramahaṁsa. Sometimes He is accepted to be a disciple of Lakṣmīpati Tīrtha. If He is so accepted, Nityānanda Prabhu belonged to the Madhva-sampradāya. He did not belong to the tāntrika-sampradāya of Bengal.





TEXT 86





tumi khete pāra daśa-viśa mānera anna



āmi tāhā kāṅhā pāba daridra brāhmaṇa



SYNONYMS



*tumi*-You; *khete*-to eat; *pāra*-able; *daśa*-viśa-ten or twenty; *mānera*-of the measurement of a māna; *anna*-rice; *āmi*-I; *tāhā*-that; *kāṅhā*-where; *pāba*-shall get; *daridra*-poverty-stricken; *brāhmaṇa*-brāhmaṇa.



TRANSLATION



Advaita Ācārya accused Nityānanda Prabhu, saying, "You can eat ten to twenty mānas of rice. I am a poor brāhmaṇa. How shall I get so much rice?



PURPORT



A māna is a measurement containing about four kilos.





TEXT 87





ye pāñācha muṣṭy-eka anna, tāhā khāñā uṭha



pāgalāmi nā kariha, nā chaḍāio jhuṭha



SYNONYMS



*ye pāñācha*-whatever You have; *muṣṭi-eka*-one handful; *anna*-rice; *tāhā*-that; *khāñā*-eating; *uṭha*-please get up; *pāgalāmi*-madness; *nā*-do not; *kariha*-do; *nā*-do not; *chaḍāio*-strew; *jhuṭha*-remnants of food.



TRANSLATION



"Whatever You have, though it be a palmful of rice, please eat it and get up. Don't show Your madness and strew the remnants of food here and there."





TEXT 88





ei mata hāsya-rase karena bhojana



ardha-ardha khāñā prabhu chāḍena vyañjana



SYNONYMS



*ei mata*-in this way; *hāsya*-rase-jokingly; *karena*-does; *bhojana*-eating; *ardha*-ardha-half and half; *khāñā*-after eating; *prabhu*-the Lord; *chāḍena*-gives up; *vyañjana*-all the vegetables.



TRANSLATION



In this way, Nityānanda Prabhu and Lord Caitanya Mahāprabhu ate and talked with Advaita Ācārya jokingly. After eating half of each vegetable preparation given to Him, Śrī Caitanya Mahāprabhu abandoned it and went on to the next.





TEXT 89





sei vyañjana ācārya punaḥ karena pūraṇa



ei mata punaḥ punaḥ pariveśe vyañjana



SYNONYMS



*sei vyañjana*-that half-finished vegetable; *ācārya*-Advaita Ācārya; *punaḥ*-again; *karena*-does; *pūraṇa*-filling; *ei mata*-in this way; *punaḥ punaḥ*-again and again; *pariveśe*-distributes; *vyañjana*-vegetables.



TRANSLATION



As soon as half of the vegetable in the pot was finished, Advaita Ācārya filled it up again. In this way, as the Lord finished half of a preparation, Advaita Ācārya again and again filled it up.





TEXT 90





donā vyañjane bhari' karena prārthana



prabhu balena--āra kata kariba bhojana



SYNONYMS



*donā*-the pot; *vyañjane*-with vegetables; *bhari'*-filling; *karena*-makes; *prārthana*-request; *prabhu balena*-Lord Caitanya Mahāprabhu says; *āra*-more; *kata*-how much; *kariba*-can I do; *bhojana*-eating.



TRANSLATION



After filling a pot with vegetables, Advaita Ācārya requested Them to eat more, and Caitanya Mahāprabhu said, "How much more can I go on eating?"





TEXT 91





ācārya kahe--ye diyāchi, tāhā nā chāḍibā



ekhana ye diye, tāra ardheka khāibā



SYNONYMS



*ācārya kahe*-Advaita Ācārya said; *ye diyāchi*-whatever I have given; *tāhā nā chāḍibā*-please do not give it up; *ekhana*-now; *ye*-whatever; *diye*-I am giving; *tāra ardheka*-half of it; *khāibā*-You will eat.



TRANSLATION



Advaita Ācārya said, "Please do not give up whatever I have already given You. Now, whatever I am giving, You may eat half and leave half."





TEXT 92





nānā yatna-dainye prabhure karāila bhojana



ācāryera icchā prabhu karila pūraṇa



SYNONYMS



*nānā yatna-dainye*-in this way, by various efforts and by humility; *prabhure*-Lord Caitanya Mahāprabhu; *karāila*-caused; *bhojana*-eating; *ācāryera icchā*-the wish of Advaita Ācārya; *prabhu*-Lord Caitanya Mahāprabhu; *karila*-did; *pūraṇa*-fulfillment.



TRANSLATION



In this way, by submitting various humble requests, Advaita Ācārya made Śrī Caitanya Mahāprabhu and Lord Nityānanda eat. Thus Caitanya Mahāprabhu fulfilled all the desires of Advaita Ācārya.





TEXT 93





nityānanda kahe--āmāra peṭa nā bharila



lañā yāha, tora anna kichu nā khāila



SYNONYMS



*nityānanda kahe*-Nityānanda Prabhu said; *āmāra*-My; *peṭa*-belly; *nā*-not; *bharila*-filled; *lañā*-taking away; *yāha*-go; *tora*-Your; *anna*-food; *kichu nā khāila*-I have not eaten anything.



TRANSLATION



Again Nityānanda Prabhu jokingly said, "My belly is not yet filled up. Please take away Your food. I have not taken the least of it."





TEXT 94





eta bali' eka-grāsa bhāta hāte lañā



ujhāli' phelila āge yena kruddha hañā



SYNONYMS



*eta bali'*-saying this; *eka-grāsa*-one palmful; *bhāta*-rice; *hāte*-in the hand; *lañā*-taking; *ujhāli'*-releasing; *phelila*-threw; *āge*-in front; *yena*-as if; *kruddha hañā*-becoming angry.



TRANSLATION



After saying this, Nityānanda Prabhu took a handful of rice and threw it on the floor in front of Him, as if He were angry.





TEXT 95





bhāta dui-cāri lāge ācāryera aṅge



bhāta aṅge lañā ācārya nāce bahu-raṅge



SYNONYMS



*bhāta dui*-cāri-two or four pieces of the thrown rice; *lāge*-touch; *ācāryera aṅge*-the body of Advaita Ācārya; *bhāta*-the rice; *aṅge*-on His body; *lañā*-with; *ācārya nāce*-the Ācārya began to dance; *bahu-raṅge*-in many ways.



TRANSLATION



When two or four pieces of the thrown rice touched His body, Advaita Ācārya began to dance in various ways with the rice still stuck to His body.





TEXT 96





avadhūtera jhuṭhā lāgila mora aṅge



parama pavitra more kaila ei ḍhaṅge



SYNONYMS



*avadhūtera jhuṭhā*-the remnants of the food of the avadhūta; *lāgila*-touched; *mora*-My; *aṅge*-on the body; *parama pavitra*-perfectly purified; *more*-Me; *kaila*-made; *ei*-this; *ḍhaṅge*-behavior.



TRANSLATION



When the rice thrown by Nityānanda Prabhu touched His body, Advaita Ācārya thought Himself purified by the touch of remnants thrown by Paramahaṁsa Nityānanda. Therefore He began dancing.



PURPORT



The word avadhūta refers to one above all rules and regulations. Sometimes, not observing all the rules and regulations of a sannyāsī, Nityānanda Prabhu exhibited the behavior of a mad avadhūta. He threw the remnants of food on the ground, and some of these remnants touched the body of Advaita Ācārya. Advaita Ācārya accepted this happily because He presented Himself as a member of the community of smārta-brāhmaṇas. By touching the remnants of food thrown by Nityānanda Prabhu, Advaita Ācārya immediately felt Himself purified of all smārta contamination. The remnants of food left by a pure Vaiṣṇava are called mahā-mahā-prasāda. This is completely spiritual and is identified with Lord Viṣṇu. Such remnants are not ordinary. The spiritual master is to be considered on the stage of paramahaṁsa and beyond the jurisdiction of the varṇāśrama institution. The remnants of food left by the spiritual master and similar paramahaṁsas or pure Vaiṣṇavas are purifying. When an ordinary person touches such prasāda, his mind is purified, and his mind is raised to the status of a pure brāhmaṇa. The behavior and statements of Advaita Ācārya are meant for the understanding of ordinary people who are unaware of the strength of spiritual values, not knowing the potency of food left by the bona fide spiritual master and pure Vaiṣṇavas.





TEXT 97





tore nimantraṇa kari' pāinu tāra phala



tora jāti-kula nāhi, sahaje pāgala



SYNONYMS



*tore*-You; *nimantraṇa*-invitation; *kari'*-making; *pāinu*-I have gotten in return; *tāra*-of that; *phala*-the result; *tora*-Your; *jāti*-kula nāhi-there is no indication of Your caste and family; *sahaje*-by nature; *pāgala*-You are a madman.



TRANSLATION



Advaita Ācārya jokingly said, "My dear Nityānanda, I invited You, and indeed I have received the results. You have no fixed caste or dynasty. By nature You are a madman.



PURPORT



The words sahaje pāgala ("by nature a madman") indicate that Nityānanda Prabhu was transcendentally situated on the paramahaṁsa stage. Because He always remembered Rādhā-Kṛṣṇa and Their service, this was transcendental madness. Śrī Advaita Ācārya was pointing out this fact.





TEXT 98





āpanāra sama more karibāra tare



jhuṭhā dile, vipra bali' bhaya nā karile



SYNONYMS



*āpanāra sama*-like You; *more*-Me; *karibāra tare*-for making; *jhuṭhā*-remnants of food; *dile*-You have given; *vipra bali'*-considering as a brāhmaṇa; *bhaya*-fear; *nā karile*-You did not do.



TRANSLATION



"To make Me a madman like Yourself, You have thrown the remnants of Your food at Me. You did not even fear the fact that I am a brāhmaṇa."



PURPORT



The words āpanāra sama indicate that Advaita Ācārya considered Himself to belong to the smārta-brāhmaṇas, and He considered Nityānanda Prabhu to be on the transcendental stage with pure Vaiṣṇavas. Lord Nityānanda gave Advaita Ācārya His remnants to situate Him on the same platform and make Him a pure unalloyed Vaiṣṇava or paramahaṁsa. Advaita Ācārya's statement indicates that a paramahaṁsa Vaiṣṇava is transcendentally situated. A pure Vaiṣṇava is not subject to the rules and regulations of the smārta-brāhmaṇas. That was the reason for Advaita Ācārya's stating, āpanāra sama more karibāra tare: "to raise Me to Your own standard." A pure Vaiṣṇava, or a person on the paramahaṁsa stage, accepts the remnants of food (mahā-prasāda) as spiritual. He does not consider it to be material or sense gratificatory. He accepts mahā-prasāda not as ordinary dāl and rice but as spiritual substance. To say nothing of the remnants of food left by a pure Vaiṣṇava, prasāda is never polluted even if it is touched by the mouth of a caṇḍāla. Indeed, it retains its spiritual value. Therefore by eating or touching such mahā-prasāda, a brāhmaṇa is not degraded. There is no question of being polluted by touching the remnants of such food. Actually, by eating such mahā-prasāda, one is freed from all the contaminations of the material condition. That is the verdict of the śāstra.





TEXT 99





nityānanda bale,--ei kṛṣṇera prasāda



ihāke 'jhuṭhā' kahile, tumi kaile aparādha



SYNONYMS



*nityānanda bale*-Lord Nityānanda said; *ei*-this; *kṛṣṇera prasāda*-mahā-prasāda of Lord Kṛṣṇa; *ihāke*-unto it; *jhuṭhā*-remnants of food; *kahile*-if You say; *tumi*-You; *kaile*-have made; *aparādha*-offense.



TRANSLATION



Nityānanda Prabhu replied, "These are the remnants of food left by Lord Kṛṣṇa. If You take them to be ordinary remnants, You have committed an offense."



PURPORT



In the Bṛhad-viṣṇu Purāṇa it is stated that one who considers mahā-prasāda to be equal to ordinary rice and dāl certainly commits a great offense. Ordinary edibles are touchable and untouchable, but there are no such dualistic considerations where prasāda is concerned. prasāda is transcendental, and there are no transformations or contaminations, just as there are no contaminations or transformations in the body of Lord Viṣṇu Himself. Thus even if one is a brāhmaṇa he is certain to be attacked by leprosy and bereft of all family members if he makes such dualistic considerations. Such an offender goes to hell, never to return. This is the injunction of the Bṛhad-viṣṇu Purāṇa.





TEXT 100





śateka sannyāsī yadi karāha bhojana



tabe ei aparādha ha-ibe khaṇḍana



SYNONYMS



*śateka sannyāsī*-one hundred sannyāsīs; *yadi*-if; *karāha*-You make; *bhojana*-the eating; *tabe*-then; *ei*-this; *aparādha*-offense; *ha*-ibe-there will be; *khaṇḍana*-nullification.



TRANSLATION



Śrīla Nityānanda Prabhu continued, "If you invite at least one hundred sannyāsīs to Your home and feed them sumptuously, Your offense will be nullified."





TEXT 101





ācārya kahe--nā kariba sannyāsi-nimantraṇa



sannyāsī nāśila mora saba smṛti-dharma



SYNONYMS



*ācārya kahe*-Advaita Ācārya said; *nā kariba*-I shall never do; *sannyāsi*-nimantraṇa-invitation to the sannyāsīs; *sannyāsī*-a sannyāsī; *nāśila*-has spoiled; *mora*-My; *saba*-all; *smṛti*-dharma-regulative principles of the smṛti-śāstra.



TRANSLATION



Advaita Ācārya replied, "I shall never again invite another sannyāsī, for it is a sannyāsī who has spoiled all My brahminical smṛti regulations."





TEXT 102





eta bali' dui jane karāila ācamana



uttama śayyāte la-iyā karāila śayana



SYNONYMS



*eta bali'*-saying this; *dui jane*-unto the two personalities; *karāila ācamana*-washed Their hands and mouth; *uttama*-very nice; *śayyāte*-on a bed; *la*-iyā-taking; *karāila*-made Them do; *śayana*-lying down.



TRANSLATION



After this, Advaita Ācārya made the Lords wash Their hands and mouths. He then took Them to a nice bed and made Them lie down to take rest.





TEXT 103





lavaṅga elācī-bīja--uttama rasa-vāsa



tulasī-mañjarī saha dila mukha-vāsa



SYNONYMS



*lavaṅga*-cloves; *elācī*-cardamom; *bīja*-seeds; *uttama*-very nice; *rasa*-vāsa-tasteful spices; *tulasī-mañjarī*-the flowers of tulasī; *saha*-with; *dila*-gave; *mukha*-vāsa-perfume of the mouth.



TRANSLATION



Śrī Advaita Ācārya fed the two Lords cloves and cardamom mixed with tulasī flowers. Thus there was a good flavor within Their mouths.





TEXT 104





sugandhi candane lipta kaila kalevara



sugandhi puṣpa-mālā āni' dila hṛdaya-upara



SYNONYMS



*su*-gandhi-fragrant; *candane*-in sandalwood; *lipta*-smeared; *kaila*-made; *kalevara*-the bodies; *su-gandhi*-very fragrant; *puṣpa*-mālā-flower garlands; *āni'*-bringing; *dila*-gave; *hṛdaya*-upara-on the chests.



TRANSLATION



Śrī Advaita Ācārya then smeared the bodies of the Lords with sandalwood pulp and then placed very fragrant flower garlands on Their chests.





TEXT 105





ācārya karite cāhe pāda-saṁvāhana



saṅkucita hañā prabhu balena vacana



SYNONYMS



*ācārya*-Advaita Ācārya; *karite*-to do; *cāhe*-wants; *pāda*-saṁvāhana-massaging the feet; *saṅkucita*-hesitant; *hañā*-becoming; *prabhu*-the Lord; *balena*-says; *vacana*-the words.



TRANSLATION



When the Lord lay down on the bed, Advaita Ācārya waited to massage His legs, but the Lord was very hesitant and spoke as follows to Advaita Ācārya.





TEXT 106





bahuta nācāile tumi, chāḍa nācāna



mukunda-haridāsa la-iyā karaha bhojana



SYNONYMS



*bahuta*-in various ways; *nācāile*-have made Me dance; *tumi*-You; *chāḍa*-give up; *nācāna*-dancing; *mukunda*-Mukunda; *haridāsa*-Haridāsa; *la*-iyā-with; *karaha*-do; *bhojana*-eating.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Advaita Ācārya, You have made Me dance in various ways. Now give up this practice. Go with Mukunda and Haridāsa and accept Your lunch."



PURPORT



Śrī Caitanya Mahāprabhu is here telling Advaita Ācārya that it is not befitting for a sannyāsī to accept nice beds to lie on or to chew cloves and cardamom and have his body smeared with sandalwood pulp. Nor is it befitting for him to accept fragrant garlands and have his legs massaged by a pure Vaiṣṇava. "You have already made Me dance according to Your vow," Caitanya Mahāprabhu said. "Now please stop it. You can go and take Your lunch with Mukunda and Haridāsa."





TEXT 107





tabe ta' ācārya saṅge lañā dui jane



karila icchāya bhojana, ye āchila mane



SYNONYMS



*tabe ta'*-thereafter; *ācārya*-Advaita Ācārya; *saṅge*-with; *lañā*-taking; *dui jane*-the two persons, namely Mukunda and Haridāsa; *karila*-did; *icchāya*-according to desire; *bhojana*-eating; *ye āchila mane*-whatever there was in mind.



TRANSLATION



Thereupon Advaita Ācārya took prasāda with Mukunda and Haridāsa, and they all wholeheartedly ate as much as they desired.





TEXT 108





śāntipurera loka śuni' prabhura āgamana



dekhite āilā loka prabhura caraṇa



SYNONYMS



*śāntipurera loka*-all the people of Śāntipura; *śuni'*-hearing; *prabhura āgamana*-the arrival of Śrī Caitanya Mahāprabhu; *dekhite āilā*-came to see; *loka*-all the people; *prabhura caraṇa*-the lotus feet of the Lord.



TRANSLATION



When the people of Śāntipura heard that Lord Śrī Caitanya Mahāprabhu was staying there, they all immediately came to see His lotus feet.





TEXT 109





'hari' 'hari' bale loka ānandita hañā



camatkāra pāila prabhura saundarya dekhiñā



SYNONYMS



*hari hari*-the holy name of the Lord; *bale*-say; *loka*-all the people; *ānandita*-pleased; *hañā*-being; *camatkāra*-wonder; *pāila*-got; *prabhura*-of the Lord; *saundarya*-the beauty; *dekhiñā*-by seeing.



TRANSLATION



Being very pleased, all the people loudly began to shout the holy name of the Lord, "Hari! Hari!" Indeed, they became struck with wonder upon seeing the beauty of the Lord.





TEXT 110





gaura-deha-kānti sūrya jiniyā ujjvala



aruṇa-vastra-kānti tāhe kare jhala-mala



SYNONYMS



*gaura*-fair-complexioned; *deha*-of the body; *kānti*-the luster; *sūrya*-the sun; *jiniyā*-conquering; *ujjvala*-bright; *aruṇa*-reddish; *vastra-kānti*-the beauty of the garments; *tāhe*-in that; *kare*-does; *jhala*-mala-glittering.



TRANSLATION



They saw Śrī Caitanya Mahāprabhu's very fair-complexioned body and its bright luster, which conquered the brilliance of the sun. Over and above this was the beauty of the saffron garments that glittered upon His body.





TEXT 111





āise yāya loka harṣe, nāhi samādhāna



lokera saṅghaṭṭe dina haila avasāna



SYNONYMS



*āise*-come; *yāya*-go; *loka*-all people; *harṣe*-in great pleasure; *nāhi*-there is not; *samādhāna*-calculation; *lokera*-of the people; *saṅghaṭṭe*-in crowds; *dina*-the day; *haila*-there was; *avasāna*-the end.



TRANSLATION



People came and went with great pleasure. There was no calculating how many people assembled there before the day was over.





TEXT 112





sandhyāte ācārya ārambhila saṅkīrtana



ācārya nācena, prabhu karena darśana



SYNONYMS



*sandhyāte*-in the evening; *ācārya*-Advaita Ācārya; *ārambhila*-began; *saṅkīrtana*-congregational chanting; *ācārya*-Advaita Ācārya; *nācena*-dances; *prabhu*-the Lord; *karena*-does; *darśana*-seeing.



TRANSLATION



As soon as it was evening, Advaita Ācārya began the congregational chanting. He even began to dance Himself, and the Lord saw the performance.





TEXT 113





nityānanda gosāñi bule ācārya dhariñā



haridāsa pāche nāce haraṣita hañā



SYNONYMS



*nityānanda gosāñi*-Lord Nityānanda Prabhu; *bule*-began to move, dancing; *ācārya dhariñā*-following Advaita Ācārya; *haridāsa*-Haridāsa Ṭhākura; *pāche*-behind; *nāce*-dances; *haraṣita hañā*-being pleased.



TRANSLATION



When Advaita Ācārya began to dance, Nityānanda Prabhu began dancing behind Him. Haridāsa Ṭhākura, being very pleased, also began dancing behind Him.





TEXT 114





ki kahiba re sakhī ājuka ānanda ora



cira-dine mādhava mandire mora



SYNONYMS



*ki*-what; *kahiba*-shall I say; *re*-O; *sakhī*-My dear friends; *ājuka*-today; *ānanda*-pleasure; *ora*-the limit; *cira*-dine-after many days; *mādhava*-Lord Kṛṣṇa; *mandire*-in the temple; *mora*-My.



TRANSLATION



Advaita Ācārya said, " 'My dear friends, what shall I say? Today I have received the highest transcendental pleasure. After many, many days, Lord Kṛṣṇa is in My house.' "



PURPORT



This is a song composed by Vidyāpati. Sometimes the word mādhava is misunderstood to refer to Mādhavendra Purī. Advaita Ācārya was a disciple of Mādhavendra Purī, and consequently some people think that He was referring to Mādhavendra Purī by using the word mādhava. But actually this is not the fact. This song was composed to commemorate the separation of Kṛṣṇa from Rādhārāṇī during Kṛṣṇa's absence in Mathurā. It is thought that this song was sung by Śrīmatī Rādhārāṇī when Kṛṣṇa returned. It is technically called Mathurā-viraha.





TEXT 115





ei pada gāoyāiyā harṣe karena nartana



sveda-kampa-pulakāśru-huṅkāra-garjana



SYNONYMS



*ei pada*-this verse; *gāoyāiyā*-causing to be sung; *harṣe*-in pleasure; *karena*-does; *nartana*-dancing; *sveda*-perspiration; *kampa*-shivering; *pulaka*-standing of hairs; *aśru*-tears on account of pleasure; *huṅkāra*-thundering; *garjana*-bellowing.



TRANSLATION



Advaita Ācārya led the saṅkīrtana party, and with great pleasure He sang this verse. There was a manifestation of ecstatic perspiration, shivering, raised hairs, tears in the eyes and sometimes thundering and bellowing.





TEXT 116





phiri' phiri' kabhu prabhura dharena caraṇa



caraṇe dhariyā prabhure balena vacana



SYNONYMS



*phiri' phiri'*-turning and turning; *kabhu*-sometimes; *prabhura*-of the Lord; *dharena*-catches; *caraṇa*-the lotus feet; *caraṇe dhariyā*-catching the lotus feet; *prabhure*-unto the Lord; *balena*-says; *vacana*-words.



TRANSLATION



While dancing, Advaita Ācārya would sometimes turn around and around and catch the lotus feet of Śrī Caitanya Mahāprabhu. Advaita Ācārya would then speak to Him as follows.





TEXT 117





aneka dina tumi more beḍāile bhāṇḍiyā



gharete pāñāchi, ebe rākhiba bāndhiyā



SYNONYMS



*aneka dina*-many days; *tumi*-You; *more*-Me; *beḍāile*-escaped; *bhāṇḍiyā*-cheating or bluffing; *gharete*-at My home; *pāñāchi*-I have gotten; *ebe*-now; *rākhiba*-I shall keep; *bāndhiyā*-binding up.



TRANSLATION



Śrī Advaita Ācārya would say, "Many days You escaped Me by bluffing. Now I have You in My home, and I will keep You bound up."





TEXT 118





eta bali' ācārya ānande karena nartana



prahareka-rātri ācārya kaila saṅkīrtana



SYNONYMS



*eta bali'*-saying this; *ācārya*-Advaita Ācārya; *ānande*-in pleasure; *karena*-does; *nartana*-dancing; *prahareka*-about three hours; *rātri*-at night; *ācārya*-Śrī Advaita Ācārya; *kaila saṅkīrtana*-performed saṅkīrtana, or congregational chanting.



TRANSLATION



So speaking, Advaita Ācārya performed congregational chanting with great pleasure for three hours that night and danced all the time.





TEXT 119





premera utkaṇṭhā,--prabhura nāhi kṛṣṇa-saṅga



virahe bāḍila prema-jvālāra taraṅga



SYNONYMS



*premera utkaṇṭhā*-the ecstasy of the love; *prabhura*-of the Lord; *nāhi*-there is not; *kṛṣṇa*-saṅga-meeting with Lord Kṛṣṇa; *virahe*-in separation; *bāḍila*-increased; *prema-jvālāra*-of flames of love; *taraṅga*-waves.



TRANSLATION



When Advaita Ācārya danced in that way, Lord Caitanya felt ecstatic love for Kṛṣṇa, and because of His separation, the waves and flames of love increased.





TEXT 120





vyākula hañā prabhu bhūmite paḍilā



gosāñi dekhiyā ācārya nṛtya sambarilā



SYNONYMS



*vyākula hañā*-being too much agitated; *prabhu*-the Lord; *bhūmite*-to the ground; *paḍilā*-fell; *gosāñi*-the Lord; *dekhiyā*-seeing; *ācārya*-Advaita Ācārya; *nṛtya*-the dancing; *sambarilā*-checked.



TRANSLATION



Being agitated by the ecstasy, Śrī Caitanya Mahāprabhu suddenly fell to the ground. Seeing this, Advaita Ācārya stopped dancing.





TEXT 121





prabhura antara mukunda jāne bhāla-mate



bhāvera sadṛśa pada lāgilā gāite



SYNONYMS



*prabhura*-of the Lord; *antara*-the heart; *mukunda*-Mukunda; *jāne*-knows; *bhāla-mate*-very well; *bhāvera*-to the ecstatic mood; *sadṛśa*-suitable; *pada*-verses; *lāgilā gāite*-began to sing.



TRANSLATION



When Mukunda saw the ecstasy of Śrī Caitanya Mahāprabhu, he understood the feelings of the Lord and began to sing many stanzas augmenting the force of the Lord's ecstasy.





TEXT 122





ācārya uṭhāila prabhuke karite nartana



pada śuni' prabhura aṅga nā yāya dhāraṇa



SYNONYMS



*ācārya*-Advaita Ācārya; *uṭhāila*-raised; *prabhuke*-the Lord; *karite*-to do; *nartana*-dancing; *pada śuni'*-by hearing the stanzas; *prabhura*-of the Lord; *aṅga*-the body; *nā*-not; *yāya*-possible; *dhāraṇa*-to hold.



TRANSLATION



Advaita Ācārya raised the body of Śrī Caitanya Mahāprabhu to help Him dance, but the Lord, after hearing the stanzas sung by Mukunda, could not be held due to His bodily symptoms.





TEXT 123





aśru, kampa, pulaka, sveda, gadgada vacana



kṣaṇe uṭhe, kṣaṇe paḍe, kṣaṇeka rodana



SYNONYMS



*aśru*-tears; *kampa*-trembling; *pulaka*-standing of bodily hairs in ecstasy; *sveda*-perspiration; *gadgada*-faltering; *vacana*-words; *kṣaṇe*-sometimes; *uṭhe*-stands; *kṣaṇe*-sometimes; *paḍe*-falls down; *kṣaṇeka*-sometimes; *rodana*-crying.



TRANSLATION



Tears fell from His eyes, and His whole body trembled. His hair stood on end, He perspired heavily, and His words faltered. Sometimes He stood, and sometimes He fell. And sometimes He cried.





TEXT 124





hā hā prāṇa-priya-sakhī, ki nā haila more



kānu-prema-viṣe mora tanu-mana jare



SYNONYMS



*hā hā*-O; *prāṇa*-priya-sakhī-my dear friend; *ki nā haila more*-what has not happened to me; *kānu-prema-viṣe*-the poison of love of Kṛṣṇa; *mora*-my; *tanu*-body; *mana*-mind; *jare*-afflicts.



TRANSLATION



Mukunda sang, " 'My dear intimate friend! What has not happened to me! Due to the effects of the poison of love for Kṛṣṇa, my body and mind have been severely afflicted.



PURPORT



When Mukunda saw that Caitanya Mahāprabhu was feeling ecstatic pain and manifesting ecstatic bodily symptoms, all due to feelings of separation from Kṛṣṇa, he sang songs about meeting with Kṛṣṇa. Advaita Ācārya also stopped dancing.





TEXT 125





rātri-dine poḍe mana soyāsti nā pāṅ



yāhāṅ gele kānu pāṅ, tāhāṅ uḍi' yāṅ



SYNONYMS



*rātri*-dine-day and night; *poḍe*-burns; *mana*-mind; *soyāsti*-rest; *nā*-not; *pāṅ*-I get; *yāhāṅ*-where; *gele*-if going; *kānu pāṅ*-I can get Kṛṣṇa; *tāhāṅ*-there; *uḍi'*-flying; *yāṅ*-I go.



TRANSLATION



" 'My feeling is like this: My mind burns day and night, and I can get no rest. If there were someplace I could go to meet Kṛṣṇa, I would immediately fly there.' "





TEXT 126





ei pada gāya mukunda madhura susvare



śuniyā prabhura citta antare vidare



SYNONYMS



*ei pada*-this stanza; *gāya*-sings; *mukunda*-Mukunda; *madhura*-sweet; *su-svare*-in a voice; *śuniyā*-hearing; *prabhura*-of the Lord; *citta*-mind; *antare*-within; *vidare*-splits into pieces.



TRANSLATION



This stanza was sung by Mukunda in a very sweet voice, but as soon as Caitanya Mahāprabhu heard this stanza, His mind went to pieces.





TEXT 127





nirveda, viṣāda, harṣa, cāpalya, garva, dainya



prabhura sahita yuddha kare bhāva-sainya



SYNONYMS



*nirveda*-disappointment; *viṣāda*-moroseness; *harṣa*-pleasure; *cāpalya*-restlessness; *garva*-pride; *dainya*-humility; *prabhura*-the Lord; *sahita*-with; *yuddha*-fight; *kare*-do; *bhāva*-of ecstatic feelings; *sainya*-soldiers.



TRANSLATION



The transcendental ecstatic symptoms of disappointment, moroseness, pleasure, restlessness, pride and humility all began to fight like soldiers within the Lord.



PURPORT



Harṣa is described in the *Bhakti-rasāmṛta-sindhu*. Harṣa is experienced when one finally attains the desired goal of life and consequently becomes very glad. When harṣa is present, the body shivers, and one's bodily hairs stand on end. There are perspiration, tears and an outburst of passion and madness. The mouth becomes swollen, and one experiences inertia and illusion. When a person attains his desired object and feels very fortunate, the luster of his body increases. Because of his own qualities and feelings of greatness, he does not care for anyone else, and this is called garva, or pride. In this condition one utters prayers and does not reply to others' inquiries. Seeing one's own body, concealing one's desires and not heeding the words of others are symptoms visible in the ecstasy of garva.





TEXT 128





jara-jara haila prabhu bhāvera prahāre



bhūmite paḍila, śvāsa nāhika śarīre



SYNONYMS



*jara*-jara-tottering; *haila*-there was; *prabhu*-the Lord; *bhāvera*-of the ecstatic moods; *prahāre*-in the onslaught; *bhūmite*-on the ground; *paḍila*-fell; *śvāsa*-breathing; *nāhika*-there was not; *śarīre*-in the body.



TRANSLATION



The entire body of Lord Śrī Caitanya Mahāprabhu began to totter due to the onslaught of various ecstatic symptoms. As a result, He immediately fell on the ground, and His breathing almost stopped.





TEXT 129





dekhiyā cintita hailā yata bhakta-gaṇa



ācambite uṭhe prabhu kariyā garjana



SYNONYMS



*dekhiyā*-seeing; *cintita*-anxious; *hailā*-became; *yata*-all; *bhakta*-gaṇa-devotees; *ācambite*-all of a sudden; *uṭhe*-rises; *prabhu*-the Lord; *kariyā*-making; *garjana*-thundering.



TRANSLATION



Upon seeing the condition of the Lord, all the devotees became very anxious. Then, suddenly, the Lord got up and began to make thundering sounds.





TEXT 130





'bal' 'bal' bale, nāce, ānande vihvala



bujhana nā yāya bhāva-taraṅga prabala



SYNONYMS



*bal bal*-speak, speak; *bale*-the Lord says; *nāce*-dances; *ānande*-in pleasure; *vihvala*-overwhelmed; *bujhana*-understanding; *nā yāya*-not possible; *bhāva-taraṅga*-the waves of ecstasy; *prabala*-powerful.



TRANSLATION



Upon standing up, the Lord said, "Go on speaking! Go on speaking!" Thus He began to dance, overwhelmed with pleasure. No one could understand the strong waves of this ecstasy.





TEXT 131





nityānanda saṅge bule prabhuke dhariñā



ācārya, haridāsa bule pāche ta', nāciñā



SYNONYMS



*nityānanda*-Nityānanda Prabhu; *saṅge*-with; *bule*-walks; *prabhuke*-the Lord; *dhariñā*-catching; *ācārya*-Advaita Ācārya; haridāsa-Ṭhākura Haridāsa; *bule*-walk; *pāche*-behind; *ta*-certainly; *nāciñā*-dancing.

TRANSLATION



Lord Nityānanda began to walk with Caitanya Mahāprabhu to see that He would not fall, and Advaita Ācārya and Haridāsa Ṭhākura followed Them, dancing.





TEXT 132





ei mata prahareka nāce prabhu raṅge



kabhu harṣa, kabhu viṣāda, bhāvera taraṅge



SYNONYMS



*ei mata*-in this way; *prahareka*-for about three hours; *nāce*-dances; *prabhu*-Lord Caitanya Mahāprabhu; *raṅge*-in great ecstasy; *kabhu*-sometimes; *harṣa*-pleasure; *kabhu*-sometimes; *viṣāda*-moroseness; *bhāvera*-of ecstasy; *taraṅge*-in the waves.



TRANSLATION



In this way the Lord danced for at least three hours. Sometimes the symptoms of ecstasy were visible, including pleasure, moroseness and many other waves of ecstatic emotional love.





TEXT 133





tina dina upavāse kariyā bhojana



uddaṇḍa-nṛtyete prabhura haila pariśrama



SYNONYMS



*tina dina*-three days; *upavāse*-in fasting; *kariyā*-doing; *bhojana*-eating; *uddaṇḍa*-jumping high; *nṛtyete*-in dancing; *prabhura*-of the Lord; *haila*-there was; *pariśrama*-fatigue.



TRANSLATION



The Lord had been fasting for three days, and after that period He took eatables sumptuously. Thus when He danced and jumped high, He became a little fatigued.





TEXT 134





tabu ta' nā jāne śrama premāviṣṭa hañā



nityānanda mahāprabhuke rākhila dhariñā



SYNONYMS



*tabu*-still; *ta'*-certainly; *nā jāne*-does not know; *śrama*-fatigue; *prema-āviṣṭa*-absorbed in love; *hañā*-being; *nityānanda*-Lord Nityānanda; *mahāprabhuke*-Lord Caitanya Mahāprabhu; *rākhila*-stopped; *dhariñā*-catching.



TRANSLATION



Being fully absorbed in love of Godhead, He would not understand His fatigue. But Nityānanda Prabhu, catching Him, stopped His dancing.





TEXT 135





ācārya-gosāñi tabe rākhila kīrtana



nānā sevā kari' prabhuke karāila śayana



SYNONYMS



*ācārya*-gosāñi-Advaita Ācārya; *tabe*-then; *rākhila*-suspended; *kīrtana*-the chanting; *nānā*-various; *sevā*-services; *kari'*-performing; *prabhuke*-unto the Lord; *karāila*-made to do; *śayana*-lying down.



TRANSLATION



Although the Lord was fatigued, Nityānanda Prabhu kept Him steady by holding Him. At that time Advaita Ācārya suspended the chanting and, by rendering various services to the Lord, made Him lie down to take rest.





TEXT 136





ei-mata daśa-dina bhojana-kīrtana



eka-rūpe kari' kare prabhura sevana



SYNONYMS



*ei-mata*-in this way; *daśa*-dina-continuously for ten days; *bhojana*-kīrtana-eating and chanting; *eka*-rūpe-without change; *kari'*-doing; *kare*-does; *prabhura*-of the Lord; *sevana*-service.



TRANSLATION



For ten continuous days Advaita Ācārya held feasting and chanting in the evening. He served the Lord in this way without any change.





TEXT 137





prabhāte ācāryaratna dolāya caḍāñā



bhakta-gaṇa-saṅge āilā śacīmātā lañā



SYNONYMS



*prabhāte*-in the morning; *ācāryaratna*-Candraśekhara; *dolāya*-in a palanquin; *caḍāñā*-seating; *bhakta*-gaṇa-saṅge-with devotees; *āilā*-came; *śacī*-mātā-mother Śacī; *lañā*-bringing.



TRANSLATION



In the morning Candraśekhara brought Śacīmātā from her house with many devotees, and he seated her in a palanquin.





TEXT 138





nadīyā-nagarera loka--strī-bālaka-vṛddha



saba loka āilā, haila saṅghaṭṭa samṛddha



SYNONYMS



*nadīyā*-known as Nadia; *nagarera*-of the city; *loka*-the people; *strī*-women; *bālaka*-boys; *vṛddha*-old men; *saba loka*-all people; *āilā*-came; *haila*-was; *saṅghaṭṭa*-crowd; *samṛddha*-increased.



TRANSLATION



In this way, all the people of the town of Nadia-including all women, boys and old men-came there. Thus the crowd increased.





TEXT 139





prātaḥ-kṛtya kari' kare nāma-saṅkīrtana



śacīmātā lañā āilā advaita-bhavana



SYNONYMS



*prātaḥ-kṛtya*-the morning duties; *kari'*-finishing; *kare*-does; *nāma*-saṅkīrtana-chanting the Hare Kṛṣṇa mantra; *śacī*-mātā-mother Śacī; *lañā*-with; *āilā*-came; *advaita*-bhavana-at the house of Advaita Ācārya.



TRANSLATION



In the morning, after regular duties were completed and the Lord was chanting the Hare Kṛṣṇa mahā-mantra, the people accompanied Śacīmātā to the house of Advaita Ācārya.





TEXT 140





śacī-āge paḍilā prabhu daṇḍavat hañā



kāndite lāgilā śacī kole uṭhāiñā



SYNONYMS



*śacī-āge*-in front of mother Śacī; *paḍilā*-fell down; *prabhu*-the Lord; *daṇḍa*-vat-like a stick; *hañā*-becoming; *kāndite*-to cry; *lāgilā*-began; *śacī*-mother Śacī; *kole*-on the lap; *uṭhāiñā*-taking.



TRANSLATION



As soon as mother Śacī appeared on the scene, Caitanya Mahāprabhu fell before her like a stick. Mother Śacī began to cry, taking the Lord on her lap.





TEXT 141





doṅhāra darśane duṅhe ha-ilā vihvala



keśa nā dekhiyā śacī ha-ilā vikala



SYNONYMS



*doṅhāra darśane*-in seeing one another; *duṅhe*-both of them; *ha*-ilā-became; *vihvala*-overwhelmed; *keśa*-hair; *nā*-not; *dekhiyā*-seeing; *śacī*-mother Śacī; *ha*-ilā-became; *vikala*-agitated.



TRANSLATION



Upon seeing each other, they both became overwhelmed. Seeing the Lord's head without hair, mother Śacī became greatly agitated.





TEXT 142





aṅga muche, mukha cumbe, kare nirīkṣaṇa



dekhite nā pāya,--aśru bharila nayana



SYNONYMS



*aṅga*-the body; *muche*-caresses; *mukha*-face; *cumbe*-kisses; *kare*-does; *nirīkṣaṇa*-observing; *dekhite*-to see; *nā pāya*-not able; *aśru*-tears; *bharila*-filled; *nayana*-the eyes.



TRANSLATION



Out of love she began to caress the body of the Lord. Sometimes she kissed His face and tried to observe Him carefully, but because her eyes were filled with tears, she could not see.





TEXT 143





kāndiyā kahena śacī, bāchāre nimāñi



viśvarūpa-sama nā kariha niṭhurāi



SYNONYMS



*kāndiyā*-crying; *kahena*-says; *śacī*-mother Śacī; *bāchāre*-my darling; *nimāñi*-O Nimāi; *viśvarūpa*-Viśvarūpa; *sama*-like; *nā kariha*-do not do; *niṭhurāi*-cruelty.



TRANSLATION



Understanding that Lord Caitanya had accepted the renounced order of life, Śacīmātā, crying, said to the Lord, "My darling Nimāi, do not be cruel like Viśvarūpa, Your elder brother."





TEXT 144





sannyāsī ha-iyā punaḥ nā dila daraśana



tumi taiche kaile mora ha-ibe maraṇa



SYNONYMS



*sannyāsī*-a member of the renounced order; *ha*-iyā-after becoming; *punaḥ*-again; *nā*-not; *dila*-gave; *daraśana*-visit; *tumi*-You; *taiche*-like that; *kaile*-if doing; *mora*-my; *ha*-ibe-there will be; *maraṇa*-death.



TRANSLATION



Mother Śacī continued, "After accepting the renounced order, Viśvarūpa never again gave me audience. If You do like Him, that will certainly be the death of me."





TEXT 145





kāndiyā balena prabhu--śuna, mora āi



tomāra śarīra ei, mora kichu nāi



SYNONYMS



*kāndiyā*-crying; *balena*-says; *prabhu*-the Lord; *śuna*-hear; *mora*-My; *āi*-mother; *tomāra*-your; *śarīra*-body; *ei*-this; *mora*-My; *kichu*-anything; *nāi*-is not.



TRANSLATION



The Lord replied, "My dear mother, please hear. This body belongs to you. I do not possess anything.





TEXT 146





tomāra pālita deha, janma tomā haite



koṭi janme tomāra ṛṇa nā pāri śodhite



SYNONYMS



*tomāra*-your; *pālita*-raised; *deha*-body; *janma*-birth; *tomā*-you; *haite*-from; *koṭi*-millions; *janme*-in births; *tomāra*-your; *ṛṇa*-debt; *nā*-not; *pāri*-I am able; *śodhite*-to repay.



TRANSLATION



"This body was raised by you, and it comes from you. I cannot repay this debt even in millions of births.





TEXT 147





jāni' vā nā jāni' kaila yadyapi sannyāsa



tathāpi tomāre kabhu nahiba udāsa



SYNONYMS



*jāni'*-knowing; *vā*-or; *nā*-not; *jāni'*-knowing; *kaila*-accepted; *yadyapi*-although; *sannyāsa*-the renounced order; *tathāpi*-still; *tomāre*-unto you; *kabhu*-at any time; *nahiba*-shall not become; *udāsa*-indifferent.



TRANSLATION



"Knowingly or unknowingly I have accepted this renounced order. Still, I shall never be indifferent to you.





TEXT 148





tumi yāhāṅ kaha, āmi tāhāṅi rahiba



tumi yei ājñā kara, sei ta' kariba



SYNONYMS



*tumi*-you; *yāhāṅ*-wherever; *kaha*-ask; *āmi*-I; *tāhāṅi*-there; *rahiba*-shall stay; *tumi*-you; *yei*-whatever; *ājñā*-order; *kara*-give; *sei*-that; *ta'*-certainly; *kariba*-I shall execute.



TRANSLATION



"My dear mother, wherever you ask Me to stay I shall stay, and whatever you order I shall execute."





TEXT 149





eta bali' punaḥ punaḥ kare namaskāra



tuṣṭa hañā āi kole kare bāra bāra



SYNONYMS



*eta bali'*-saying this; *punaḥ punaḥ*-again and again; *kare*-offers; *namaskāra*-obeisances; *tuṣṭa hañā*-being pleased; *āi*-mother Śacī; *kole*-on the lap; *kare*-takes; *bāra bāra*-again and again.



TRANSLATION



Saying this, the Lord offered obeisances to His mother again and again, and mother Śacī, being pleased, took Him again and again on her lap.





TEXT 150





tabe āi lañā ācārya gelā abhyantara



bhakta-gaṇa milite prabhu ha-ilā satvara



SYNONYMS



*tabe*-thereafter; *āi*-the mother; *lañā*-taking; *ācārya*-Advaita Ācārya; *gelā*-entered; *abhyantara*-within the house; *bhakta-gaṇa*-all the devotees; *milite*-to meet; *prabhu*-the Lord; *ha*-ilā-became; *satvara*-immediately.



TRANSLATION



Then Advaita Ācārya took mother Śacī within the house. The Lord was immediately ready to meet all the devotees.





TEXT 151





eke eke milila prabhu saba bhakta-gaṇa



sabāra mukha dekhi' kare dṛḍha āliṅgana



SYNONYMS



*eke eke*-one after another; *milila*-met; *prabhu*-the Lord; *saba*-all; *bhakta-gaṇa*-the devotees; *sabāra*-of everyone; *mukha*-face; *dekhi'*-seeing; *kare*-does; *dṛḍha*-tightly; *āliṅgana*-embracing.



TRANSLATION



The Lord met all the devotees one after the other, and looking at everyone's face individually, He embraced them tightly.





TEXT 152





keśa nā dekhiyā bhakta yadyapi pāya duḥkha



saundarya dekhite tabu pāya mahā-sukha



SYNONYMS



*keśa*-hair; *nā dekhiyā*-not seeing; *bhakta*-the devotees; *yadyapi*-although; *pāya*-get; *duḥkha*-unhappiness; *saundarya*-the beautiful posture; *dekhite*-to see; *tabu*-still; *pāya*-get; *mahā*-sukha-great happiness.



TRANSLATION



Although the devotees were unhappy at not seeing the Lord's hair, they nonetheless derived great happiness from seeing His beauty.





TEXTS 153-155





śrīvāsa, rāmāi, vidyānidhi, gadādhara



gaṅgādāsa, vakreśvara, murāri, śuklāmbara



buddhimanta khāṅ, nandana, śrīdhara, vijaya



vāsudeva, dāmodara, mukunda, sañjaya



kata nāma la-iba yata navadvīpa-vāsī



sabāre mililā prabhu kṛpā-dṛṣṭye hāsi'



SYNONYMS



śrīvāsa-Śrīvāsa; *rāmāi*-Rāmāi; *vidyānidhi*-Vidyānidhi; *gadādhara*-Gadādhara; *gaṅgādāsa*-Gaṅgādāsa; *vakreśvara*-Vakreśvara; *murāri*-Murāri; śuklāmbara-Śuklāmbara; *buddhimanta khāṅ*-Buddhimanta Khāṅ; *nandana*-Nandana; śrīdhara-Śrīdhara; *vijaya*-Vijaya; *vāsudeva*-Vāsudeva; *dāmodara*-Dāmodara; *mukunda*-Mukunda; *sañjaya*-Sañjaya; *kata nāma*-how many names; *la-iba*-I shall mention; *yata*-all; *navadvīpa-vāsī*-the inhabitants of Navadvīpa; *sabāre*-all of them; *mililā*-met; *prabhu*-the Lord; *kṛpā*-dṛṣṭye-with merciful glances; *hāsi'*-smiling.



TRANSLATION



Śrīvāsa, Rāmāi, Vidyānidhi, Gadādhara, Gaṅgādāsa, Vakreśvara, Murāri, Śuklāmbara, Buddhimanta Khāṅ, Nandana, Śrīdhara, Vijaya, Vāsudeva, Dāmodara, Mukunda, Sañjaya and all the others, however many I can mention-indeed, all the inhabitants of Navadvīpa-arrived there, and the Lord met them with smiles and glances of mercy.





TEXT 156





ānande nācaye sabe bali' 'hari' 'hari'



ācārya-mandira haila śrī-vaikuṇṭha-purī



SYNONYMS



*ānande*-in pleasure; *nācaye*-dance; *sabe*-all; *bali'*-saying; *hari hari*-the holy name of the Lord; *ācārya-mandira*-the house of Advaita Ācārya; *haila*-became; *śrī-vaikuṇṭha-purī*-a spiritual Vaikuṇṭha planet.



TRANSLATION



Everyone was chanting the holy names of Hari and dancing. In this way the domicile of Advaita Ācārya was converted into Śrī Vaikuṇṭha Purī.





TEXT 157





yata loka āila mahāprabhuke dekhite



nānā-grāma haite, āra navadvīpa haite



SYNONYMS



*yata loka*-all the people; *āila*-came; *mahāprabhuke*-Śrī Caitanya Mahāprabhu; *dekhite*-to see; *nānā*-grāma haite-from various villages; *āra*-and; *navadvīpa haite*-from Navadvīpa.



TRANSLATION



People came to see Śrī Caitanya Mahāprabhu from various other villages nearby, as well as Navadvīpa.





TEXT 158





sabākāre vāsā dila--bhakṣya, anna-pāna



bahu-dina ācārya-gosāñi kaila samādhāna



SYNONYMS



*sabākāre*-to all of them; *vāsā dila*-gave residential quarters; *bhakṣya*-eatables; *anna*-pāna-food and drink; *bahu-dina*-for many days; *ācārya*-gosāñi-Advaita Ācārya; *kaila*-did; *samādhāna*-adjustment.



TRANSLATION



To everyone who came to see the Lord from villages nearby, especially from Navadvīpa, Advaita Ācārya gave residential quarters, as well as all kinds of eatables, for many days. Indeed, He properly adjusted everything.





TEXT 159





ācārya-gosāñira bhāṇḍāra--akṣaya, avyaya



yata dravya vyaya kare tata dravya haya



SYNONYMS



*ācārya-gosāñira*-of Advaita Ācārya; *bhāṇḍāra*-storehouse; *akṣaya*-inexhaustible; *avyaya*-indestructible; *yata*-all; *dravya*-commodities; *vyaya*-expenditure; *kare*-does; *tata*-so much; *dravya*-commodity; *haya*-becomes filled.



TRANSLATION



The supplies of Advaita Ācārya were inexhaustible and indestructible. As many goods and commodities as He used, just as many again appeared.





TEXT 160





sei dina haite śacī karena randhana



bhakta-gaṇa lañā prabhu karena bhojana



SYNONYMS



*sei dina haite*-from that date; *śacī*-mother Śacī; *karena*-does; *randhana*-cooking; *bhakta-gaṇa*-all the devotees; *lañā*-accompanied by; *prabhu*-Lord Caitanya Mahāprabhu; *karena*-does; *bhojana*-dining.



TRANSLATION



From the day Śacīmātā arrived at the house of Advaita Ācārya, she took charge of the cooking, and Śrī Caitanya Mahāprabhu dined in the company of all the devotees.





TEXT 161





dine ācāryera prīti--prabhura darśana



rātre loka dekhe prabhura nartana-kīrtana



SYNONYMS



*dine*-during the daytime; *ācāryera prīti*-the loving affairs of Adtvaita Ācārya; *prabhura darśana*-the sight of Lord Caitanya Mahāprabhu; *rātre*-at night; *loka*-all the people; *dekhe*-see; *prabhura*-of the Lord; *nartana*-kīrtana-dancing and chanting.



TRANSLATION



All the people who came there during the day saw Lord Caitanya Mahāprabhu and the friendly behavior of Advaita Ācārya. At night they had the opportunity to see the Lord's dancing and hear His chanting.





TEXT 162





kīrtana karite prabhura sarva-bhāvodaya



stambha, kampa, pulakāśru, gadgada, pralaya



SYNONYMS



*kīrtana karite*-while performing chanting; *prabhura*-of the Lord; *sarva*-all; *bhāva*-udaya-manifestations of ecstatic symptoms; *stambha*-being stunned; *kampa*-trembling; *pulaka*-standing of the hair; *aśru*-tears; *gadgada*-faltering of the voice; *pralaya*-devastation.



TRANSLATION



When the Lord performed kīrtana, He manifested all kinds of transcendental symptoms. He appeared stunned and trembling, His hair stood on end, and His voice faltered. There were tears and devastation.



PURPORT



Devastation is described in the *Bhakti-rasāmṛta-sindhu* as a combination of happiness and distress that becomes conspicuous by an absence of any sense of them. In this condition, a devotee falls to the ground, and the subsequent symptoms in the body ensue. These symptoms are mentioned above, and when they become prominent in the body, a state called pralaya (devastation) is manifest.





TEXT 163





kṣaṇe kṣaṇe paḍe prabhu āchāḍa khāñā



dekhi' śacīmātā kahe rodana kariyā



SYNONYMS



*kṣaṇe kṣaṇe*-very frequently; *paḍe*-falls; *prabhu*-the Lord; *āchāḍa khāñā*-tumbling down; *dekhi'*-seeing; *śacī*-mātā-mother Śacī; *kahe*-says; *rodana kariyā*-crying.



TRANSLATION



Frequently the Lord would tumble to the ground. Seeing this, mother Śacī would cry.





TEXT 164





cūrṇa haila, hena vāsoṅ nimāñi-kalevara



hā-hā kari' viṣṇu-pāśe māge ei vara



SYNONYMS



*cūrṇa*-smashed; *haila*-has become; *hena*-thus; *vāsoṅ*-I think; *nimāñi-kalevara*-the body of Nimāi; *hā*-hā kari'-crying loudly; *viṣṇu-pāśe*-Lord Viṣṇu; *māge*-begs; *ei*-this; *vara*-benediction.



TRANSLATION



Śrīmatī Śacīmātā thought that the body of Nimāi was being smashed when He fell down so. She cried, "Alas!" and petitioned Lord Viṣṇu.





TEXT 165





bālya-kāla haite tomāra ye kailuṅ sevana



tāra ei phala more deha nārāyaṇa



SYNONYMS



*bālya*-kāla haite-from my childhood; *tomāra*-Your; *ye*-whatever; *kailuṅ*-I have done; *sevana*-service; *tāra*-of that; *ei phala*-this result; *more*-unto me; *deha*-kindly award; *nārāyaṇa*-O Supreme Lord.



TRANSLATION



"My dear Lord, kindly bestow this benediction as a result of whatever service I have rendered unto You from my childhood.





TEXT 166





ye kāle nimāñi paḍe dharaṇī-upare



vyathā yena nāhi lāge nimāñi-śarīre



SYNONYMS



*ye kāle*-whenever; *nimāñi*-my son Nimāi; *paḍe*-falls down; *dharaṇī*-upare-on the surface of the earth; *vyathā*-pain; *yena*-as if; *nāhi*-not; *lāge*-touch; *nimāñi-śarīre*-the body of my son Nimāi.



TRANSLATION



"Whenever Nimāi falls to the surface of the earth, please do not let Him feel any pain."





TEXT 167





ei-mata śacīdevī vātsalye vihvala



harṣa-bhaya-dainya-bhāve ha-ila vikala



SYNONYMS



*ei-mata*-in this way; *śacī*-devī-mother Śacī; *vātsalye*-in parental affection; *vihvala*-overwhelmed; *harṣa*-happiness; *bhaya*-fear; *dainya-bhāve*-and in humility; *ha*-ila-became; *vikala*-transformed.



TRANSLATION



When mother Śacī was thus overwhelmed in parental love for Lord Caitanya Mahāprabhu, she became transformed with happiness, fear and humility, as well as bodily symptoms.



PURPORT



These verses indicate that mother Śacī, born in the family of Nīlāmbara Cakravartī, used to worship Lord Viṣṇu even before her marriage. As stated in *Bhagavad-gītā* (6:41):





prāpya puṇya-kṛtāṁ lokān

uṣitvā śāśvatīḥ samāḥ

śucīnāṁ śrīmatāṁ gehe

yoga-bhraṣṭo 'bhijāyate



"The unsuccessful yogī, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy." Mother Śacī, a nitya-siddha living entity, is an incarnation of mother Yaśodā. She appeared in the house of Nīlāmbara Cakravartī and was everlastingly engaged in the service of Lord Viṣṇu. Later she directly had as her child Lord Viṣṇu, Śrī Caitanya Mahāprabhu, and she served Him from the day of His appearance. This is the position of nitya-siddha associates. Śrī Narottama dāsa Ṭhākura therefore sings:





gaurāṅgera saṅgi-gaṇe nitya-siddha kari māne. Every devotee should know that all the associates of Śrī Caitanya Mahāprabhu-His family members, friends and other associates-were all nitya-siddhas. A nitya-siddha never forgets the service of the Lord. He is always engaged, even from childhood, in worshiping the Supreme Personality of Godhead.





TEXT 168





śrīvāsādi yata prabhura vipra bhakta-gaṇa



prabhuke bhikṣā dite haila sabākāra mana



SYNONYMS



*śrīvāsa-ādi*-the devotees, headed by Śrīvāsa Ṭhākura; *yata*-all; *prabhura*-of the Lord; *vipra*-especially the brāhmaṇas; *bhakta*-gaṇa-devotees; *prabhuke*-unto the Lord; *bhikṣā*-lunch; *dite*-to give; *haila*-there was; *sabākāra*-of all of them; *mana*-the mind.



TRANSLATION



Since Advaita Ācārya was giving alms and food to Lord Caitanya Mahāprabhu, the other devotees, headed by Śrīvāsa Ṭhākura, also desired to give Him alms and invite Him for lunch.



PURPORT



It is the duty of all gṛhasthas to invite a sannyāsī to their homes if he happens to be in the neighborhood or village. This very system is still current in India. If a sannyāsī is in the neighborhood of a village, he is inv ted by all householders, one after another. As long as a sannyāsī remains in the village, he enlightens the inhabitants in spiritual understanding. In other words, a sannyāsī has no housing or food problems even when he travels extensively. Even though Advaita Ācārya was supplying Caitanya Mahāprabhu with prasāda, the other devotees from Navadvīpa and Śāntipura also desired to offer Him prasāda.





TEXT 169





śuni' śacī sabākāre karila minati



nimāñira daraśana āra muñi pāba kati



SYNONYMS



*śuni'*-hearing of this; *śacī*-mother Śacī; *sabākāre*-unto all of them; *karila*-made; *minati*-submission; *nimāñira*-of Nimāi, Śrī Caitanya Mahāprabhu; *daraśana*-visit; *āra*-any more; *muñi*-I; *pāba*-shall get; *kati*-where or how many times.



TRANSLATION



Hearing these proposals made by other devotees of the Lord, mother Śacī said to the devotees, "How many times shall I get the chance to see Nimāi again?"





TEXT 170





tomā-sabā-sane habe anyatra milana



muñi abhāginīra mātra ei daraśana



SYNONYMS



*tomā*-sabā-sane-with all of you; *habe*-there will be; *anyatra*-in another place; *milana*-meeting; *muñi*-I; *abhāginīra*-of one who is unfortunate; *mātra*-only; *ei*-this; *daraśana*-meeting.



TRANSLATION



Śacīmātā submitted, "As far as you are concerned, you can meet Nimāi, Śrī Caitanya Mahāprabhu, many times somewhere else, but what is the possibility of my ever meeting Him again? I shall have to remain at home. A sannyāsī never returns to his home."





TEXT 171





yāvat ācārya-gṛhe nimāñira avasthāna



muñi bhikṣā dimu, sabākāre māgoṅ dāna



SYNONYMS



*yāvat*-as long as; *ācārya-gṛhe*-in the house of Advaita Ācārya; *nimāñira*-of Śrī Caitanya Mahāprabhu; *avasthāna*-the stay; *muñi*-I; *bhikṣā dimu*-shall supply the food; *sabākāre*-everyone; *māgoṅ*-I beg; *dāna*-this charity.



TRANSLATION



Mother Śacī appealed to all the devotees to give her this charity: As long as Śrī Caitanya Mahāprabhu remained at the house of Advaita Ācārya, only she would supply Him food.





TEXT 172





śuni' bhakta-gaṇa kahe kari' namaskāra



mātāra ye icchā sei sammata sabāra



SYNONYMS



*śuni'*-hearing this; *bhakta-gaṇa*-all the devotees; *kahe*-say; *kari'*-offering; *namaskāra*-obeisances; *mātāra*-of mother Śacīdevī; *ye icchā*-whatever desire; *sei*-that; *sammata*-agreeable; *sabāra*-to all the devotees



TRANSLATION



Hearing this appeal from mother Śacī, all the devotees offered obeisances and said, "We all agree to whatever mother Śacī desires."





TEXT 173





mātāra vyagratā dekhi' prabhura vyagra mana



bhakta-gaṇa ekatra kari' balilā vacana



SYNONYMS



*mātāra*-of the mother; *vyagratā*-eagerness; *dekhi'*-seeing; *prabhura*-of Śrī Caitanya Mahāprabhu; *vyagra*-agitated; *mana*-mind; *bhakta-gaṇa*-all the devotees; *ekatra kari'*-assembling together; *balilā*-said; *vacana*-words.



TRANSLATION



When Śrī Caitanya Mahāprabhu saw His mother's great eagerness, He became a little agitated. He therefore assembled all the devotees present and spoke to them.





TEXT 174





tomā-sabāra ājñā vinā calilāma vṛndāvana



yāite nārila, vighna kaila nivartana



SYNONYMS



*tomā-sabāra*-of all of you; *ājñā*-order; *vinā*-without; *calilāma*-I started; *vṛndāvana*-for Vṛndāvana; *yāite nārila*-not able to go; *vighna*-some obstruction; *kaila*-did; *nivartana*-made to return.



TRANSLATION



Śrī Caitanya Mahāprabhu informed them all, "Without your order, I tried to go to Vṛndāvana. There was some obstacle, however, and I had to return.





TEXT 175





yadyapi sahasā āmi kariyāchi sannyāsa



tathāpi tomā-sabā haite nahiba udāsa



SYNONYMS



*yadyapi*-although; *sahasā*-all of a sudden; *āmi*-I; *kariyāchi sannyāsa*-accepted sannyāsa; *tathāpi*-still; *tomā-sabā*-all of you; *haite*-from; *nahiba*-I shall never be; *udāsa*-indifferent.



TRANSLATION



"My dear friends, although I have suddenly accepted this renounced order, I still know that I shall never be indifferent to you.





TEXT 176





tomā-saba nā chāḍiba, yāvat āmi jība'



mātāre tāvat āmi chāḍite nāriba



SYNONYMS



*tomā-saba*-all of you; *nā*-not; *chāḍiba*-I shall give up; *yāvat*-as long as; *āmi*-I; *jība*-shall live or shall remain manifest; *mātāre*-mother; *tāvat*-that long; *āmi*-I; *chāḍite*-to give up; *nāriba*-shall be unable.



TRANSLATION



"My dear friends, as long as I remain manifest, I shall never give you up. Nor shall I be able to give up My mother.





TEXT 177





sannyāsīra dharma nahe--sannyāsa kariñā



nija janma-sthāne rahe kuṭumba lañā



SYNONYMS



*sannyāsīra*-of a sannyāsī; *dharma*-duty; *nahe*-it is not; *sannyāsa*-sannyāsa; *kariñā*-accepting; *nija*-own; *janma*-sthāne-at the birthplace; *rahe*-remains; *kuṭumba*-relatives; *lañā*-with.



TRANSLATION



"After accepting sannyāsa, it is not the duty of a sannyāsī to remain at his birthplace, encircled by relatives.





TEXT 178





keha yena ei bali' nā kare nindana



sei yukti kaha, yāte rahe dui dharma



SYNONYMS



*keha*-anyone; *yena*-so that; *ei*-this; *bali'*-saying; *nā kare*-does not do; *nindana*-blasphemy; *sei*-that; *yukti*-consideration; *kaha*-tell Me; *yāte*-by which; *rahe*-remain; *dui*-two; *dharma*-duties.



TRANSLATION



"Make some arrangement so that I may not leave you and at the same time people may not blame Me for remaining with relatives after taking sannyāsa."





TEXT 179





śuniyā prabhura ei madhura vacana



śacī-pāśa ācāryādi karila gamana



SYNONYMS



*śuniyā*-hearing this; *prabhura*-of the Lord; *ei*-this; *madhura*-sweet; *vacana*-statement; *śacī*-pāśa-before mother Śacī; *ācārya-ādi*-Advaita Ācārya and other devotees; *karila*-did; *gamana*-going.



TRANSLATION



After hearing Lord Caitanya's statement, all the devotees, headed by Advaita Ācārya, approached mother Śacī.





TEXT 180





prabhura nivedana tāṅre sakala kahila



śuni' śacī jagan-mātā kahite lāgila



SYNONYMS



*prabhura*-of the Lord; *nivedana*-submission; *tāṅre*-unto her; *sakala*-all; *kahila*-told; *śuni'*-hearing this; *śacī*-mother Śacī; *jagat-mātā*-the mother of the universe; *kahite*-to say; *lāgila*-began.



TRANSLATION



When they submitted Lord Caitanya's statement, mother Śacī, who is the mother of the universe, began to speak.





TEXT 181





teṅho yadi ihāṅ rahe, tabe mora sukha



tāṅ'ra nindā haya yadi, seha mora duḥkha



SYNONYMS



*teṅho*-Lord Caitanya; *yadi*-if; *ihāṅ*-here; *rahe*-stays; *tabe*-then; *mora*-my; *sukha*-happiness; *tāṅ'ra nindā*-blasphemy of Him; *haya*-there is; *yadi*-if; *seha*-that also; *mora*-my; *duḥkha*-unhappiness.



TRANSLATION



Śacīmātā said, "It will be a great happiness for me if Nimāi, Śrī Caitanya Mahāprabhu, stays here. But at the same time, if someone blames Him, it will be my great unhappiness."



PURPORT



It is a great happiness for a mother if her son does not leave home to search out Kṛṣṇa but remains with her. At the same time, if a son does not search after Kṛṣṇa but simply remains at home, he is certainly blamed by experienced saintly persons. Such blame certainly causes great unhappiness for a mother. If a real mother wants her son to progress spiritually, she had better allow him to go out searching for Kṛṣṇa. The mother naturally desires the welfare of the son. If a mother does not allow her son to search for Kṛṣṇa, she is called mā, which indicates māyā. By allowing her son to go as a sannyāsī and search for Kṛṣṇa, Śacīmātā instructs all mothers of the world. She indicates that all sons should become real devotees of Kṛṣṇa and should not stay at home under the care of an affectionate mother. This is supported by *Śrīmad-Bhāgavatam* (5.5.18):





gurur na sa syāt sva-jano na sa syāt

pitā na sa syāj jananī na sā syāt

daivaṁ na tat syān na patiś ca sa syān

na mocayed yaḥ samupeta-mṛtyum



"No one should become a spiritual master-nor a relative, father, mother, worshipable Deity or husband-if he cannot help a person escape the imminent path of death." Every living entity is wandering within the universe, subjected to the law of karma and transmigrating from one body to another and from one planet to another. Therefore the whole Vedic process is meant to save the wandering living entities from the clutches of māyā-birth, death, disease and old age. This means stopping the cycle of birth and death. This cycle can be stopped only if one worships Kṛṣṇa. As the Lord says in the *Bhagavad-gītā* (4.9):





janma karma ca me divyam

evaṁ yo vetti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti so 'rjuna



"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."





To stop the cycle of birth and death, one has to understand Kṛṣṇa as He is. Simply by knowing Kṛṣṇa, one can stop the process of rebirth into this material world. By acting in Kṛṣṇa consciousness, one can return to Godhead. The highest perfection of life is for a father, mother, spiritual master, husband or any other family member to help others return home, back to Godhead. That is the most preferred welfare activity for the benefit of relatives. Therefore, Śacīmātā, although the mother of Nimāi Paṇḍita, Śrī Caitanya Mahāprabhu, considered all the facts and decided to allow her son to go out and search for Kṛṣṇa. At the same time, she made some arrangements in order that she might get news of all the activities of Śrī Caitanya Mahāprabhu.





TEXT 182





tāte ei yukti bhāla, mora mane laya



nīlācale rahe yadi, dui kārya haya



SYNONYMS



*tāte*-therefore; *ei*-this; *yukti*-consideration; *bhāla*-as good; *mora*-my; *mane*-mind; *laya*-takes; *nīlācale*-in Jagannātha Purī; *rahe*-He stays; *yadi*-if; *dui*-two; *kārya*-purposes; *haya*-are achieved.



TRANSLATION



Mother Śacī said, "This consideration is good. In my opinion, if Nimāi remains at Jagannātha Purī, He may not leave any one of us and at the same time can remain aloof as a sannyāsī. Thus both purposes are fulfilled.





TEXT 183





nīlācale navadvīpe yena dui ghara



loka-gatāgati-vārtā pāba nirantara



SYNONYMS



*nīlācale*-at Jagannātha Purī; *navadvīpe*-as well as Navadvīpa; *yena*-as if; *dui*-two; *ghara*-rooms; *loka*-people; *gatāgati*-come and go; *vārtā*-news; *pāba*-I shall get; *nirantara*-always.



TRANSLATION



"Since Jagannātha Purī and Navadvīpa are intimately related-as if they were two rooms in the same house-people from Navadvīpa generally go to Jagannātha Purī, and those in Jagannātha Purī go to Navadvīpa. This going and coming will help carry news of Lord Caitanya. In this way I will be able to get news of Him.





TEXT 184





tumi saba karite pāra gamanāgamana



gaṅgā-snāne kabhu habe tāṅra āgamana



SYNONYMS



*tumi*-you; *saba*-all; *karite*-to do; *pāra*-are able; *gamana-āgamana*-going and coming; *gaṅgā-snāne*-for bathing in the Ganges; *kabhu*-sometimes; *habe*-it will be possible; *tāṅra*-His; *āgamana*-coming here.



TRANSLATION



"All you devotees will be able to come and go, and sometimes He may also come to take His bath in the Ganges.





TEXT 185





āpanāra duḥkha-sukha tāhāṅ nāhi gaṇi



tāṅra yei sukha, tāhā nija-sukha māni



SYNONYMS



*āpanāra*-of my own; *duḥkha*-sukha-unhappiness and happiness; *tāhāṅ*-there; *nāhi*-not; *gaṇi*-I count; *tāṅra*-His; *yei*-whatever; *sukha*-happiness; *tāhā*-that; *nija*-my own; *sukha*-happiness; *māni*-I accept.



TRANSLATION



"I do not care for my personal happiness or unhappiness, but only for His happiness. Indeed, I accept His happiness as my happiness."





TEXT 186





śuni' bhakta-gaṇa tāṅre karila stavana



veda-ājñā yaiche, mātā, tomāra vacana



SYNONYMS



*śuni'*-hearing this; *bhakta-gaṇa*-all the devotees; *tāṅre*-to her; *karila*-did; *stavana*-praying; *veda-ājñā*-an injunction of the Vedas; *yaiche*-like; *mātā*-my dear mother; *tomāra vacana*-your word.



TRANSLATION



After hearing Śacīmātā, all the devotees offered her prayers and assured her that her order, like a Vedic injunction, could not be violated.





TEXT 187





bhakta-gaṇa prabhu-āge āsiyā kahila



śuniyā prabhura mane ānanda ha-ila



SYNONYMS



*bhakta-gaṇa*-the devotees; *prabhu*-Śrī Caitanya Mahāprabhu; *āge*-before; *āsiyā*-coming; *kahila*-informed; *śuniyā*-hearing; *prabhura*-of Lord Caitanya; *mane*-in the mind; *ānanda*-pleasure; *ha*-ila-there was.



TRANSLATION



All the devotees informed Lord Caitanya of Śacīmātā's decision. Hearing it, the Lord became very pleased.





TEXT 188





navadvīpa-vāsī ādi yata bhakta-gaṇa



sabāre sammāna kari' balilā vacana



SYNONYMS



*navadvīpa-vāsī*-all the inhabitants of Navadvīpa; *ādi*-primarily; *yata*-all; *bhakta*-gaṇa-devotees; *sabāre*-to all of them; *sammāna*-respect; *kari'*-showing; *balilā*-said; *vacana*-these words.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu offered respects to all the devotees present from Navadvīpa and other towns, speaking to them as follows.





TEXT 189





tumi-saba loka--mora parama bāndhava



ei bhikṣā māgoṅ,--more deha tumi saba



SYNONYMS



*tumi-saba loka*-all of you people; *mora*-My; *parama bāndhava*-intimate friends; *ei bhikṣā māgoṅ*-I beg one favor; *more*-unto Me; *deha*-kindly give; *tumi*-you; *saba*-all.



TRANSLATION



"My dear friends, you are all My intimate friends. Now I am begging a favor of you. Please give it to Me."





TEXT 190





ghare yāñā kara sadā kṛṣṇa-saṅkīrtana



kṛṣṇa-nāma, kṛṣṇa-kathā, kṛṣṇa ārādhana



SYNONYMS



*ghare yāñā*-returning home; *kara*-kindly do; *sadā*-always; *kṛṣṇa*-saṅkīrtana-chanting of the holy name of the Lord; *kṛṣṇa-nāma*-the holy name of the Lord; *kṛṣṇa*-kathā-discussion of Kṛṣṇa's pastimes; *kṛṣṇa*-of Lord Kṛṣṇa; *ārādhana*-worshiping.



TRANSLATION



Lord Caitanya Mahāprabhu requested them all to return home and begin chanting the holy name congregationally. He also requested them to worship Kṛṣṇa, chant His holy name and discuss His holy pastimes.



PURPORT



The cult of Śrī Caitanya Mahāprabhu, the Hare Kṛṣṇa movement, is very nicely explained by Lord Caitanya Mahāprabhu authoritatively. It is not that everyone has to take sannyāsa like Śrī Caitanya Mahāprabhu. Everyone can execute the cult of Kṛṣṇa consciousness at home, as ordered by the Lord. Everyone can congregationally chant the holy name of Kṛṣṇa, the Hare Kṛṣṇa mahā-mantra. One can also discuss the subject matter of the *Bhagavad-gītā* and *Śrīmad-Bhāgavatam* and install Deities of Rādhā-Kṛṣṇa or Gaura-Nitāi or both and worship them very carefully in one's own home. It is not that we have to open different centers all over the world. Whoever cares for the Kṛṣṇa consciousness movement can install Deities at home and, under superior guidance, worship the Deity regularly, chanting the mahā-mantra and discussing the *Bhagavad-gītā* and *Śrīmad-Bhāgavatam*. We are actually teaching in our classes how to go about this. One who feels that he is not yet ready to live in a temple or undergo strict regulative principles in the temple-especially householders who live with a wife and children-can start a center at home by installing the Deity, worshiping the Lord morning and evening, chanting Hare Kṛṣṇa and discussing the *Bhagavad-gītā* and *Śrīmad-Bhāgavatam*. Anyone can do this at home without difficulty, and Śrī Caitanya Mahāprabhu requested all the devotees present there to do so.





TEXT 191





ājñā deha nīlācale kariye gamana



madhye madhye āsi' tomāya diba daraśana



SYNONYMS



*ājñā deha*-give permission; *nīlācale*-to Jagannātha Purī; *kariye*-I do; *gamana*-going; *madhye madhye*-sometimes; *āsi'*-coming here; *tomāya*-to all of you; *diba*-I shall give; *daraśana*-audience.



TRANSLATION



After thus instructing the devotees, the Lord asked their permission to go to Jagannātha Purī. He assured them that at intervals He would come there and meet them again and again.





TEXT 192





eta bali' sabākāre īṣat hāsiñā



vidāya karila prabhu sammāna kariñā



SYNONYMS



*eta bali'*-saying this; *sabākāre*-to all the devotees; *īṣat hāsiñā*-smiling very mildly; *vidāya karila*-bid them farewell; *prabhu*-the Lord; *sammāna kariñā*-showing all respect.



TRANSLATION



In this way, Śrī Caitanya Mahāprabhu, offering due respects to all the devotees and smiling very mildly, bid them farewell.





TEXT 193





sabā vidāya diyā prabhu calite kaila mana



haridāsa kāndi' kahe karuṇa vacana



SYNONYMS



*sabā vidāya diyā*-asking everyone to return home; *prabhu*-the Lord; *calite*-to go; *kaila*-decided; *mana*-the mind; *haridāsa kāndi'*-Haridāsa Ṭhākura began to cry; *kahe*-says; *karuṇa*-pathetic; *vacana*-words.



TRANSLATION



After requesting all the devotees to return home, the Lord decided to go to Jagannātha Purī. At that time Haridāsa Ṭhākura began to cry and speak some pathetic words.





TEXT 194





nīlācale yābe tumi, mora kon gati



nīlācale yāite mora nāhika śakati



SYNONYMS



*nīlācale yābe tumi*-You will go to Jagannātha Purī; *mora*-my; *kon*-what; *gati*-destination; *nīlācale*-to Jagannātha Purī; *yāite*-to go; *mora*-my; *nāhika*-there is not; *śakati*-strength.



TRANSLATION



Haridāsa Ṭhākura said, "You are going to Jagannātha Purī, and that is all right, but what will be my destination? I am not able to go to Jagannātha Purī."



PURPORT



Although Śrīla Haridāsa Ṭhākura was born in a Muslim family, he was accepted as a properly initiated brāhmaṇa. As such, he had every right to enter the temple of Jagannātha Purī, but because there were some rules and regulations stipulating that only brāhmaṇas, kṣatriyas, vaiśyas and śūdras (members of the varṇāśrama-dharma system) could enter, Haridāsa Ṭhākura, out of his great humility, did not want to violate these existing rules. He therefore said that he did not have the strength to enter into the temple, and he pointed out that if Lord Śrī Caitanya Mahāprabhu lived within the temple, there would be no way for Haridāsa Ṭhākura to see Him. Later, when Haridāsa Ṭhākura went to Jagannātha Purī, he lived outside the temple on the beach by the sea. A monastery has now been erected there, known as Siddhabakula Maṭha. people go there to see the place of worship (bhajana-kuṭīra) of Haridāsa Ṭhākura.





TEXT 195





muñi adhama tomāra nā pāba daraśana



kemate dhariba ei pāpiṣṭha jīvana



SYNONYMS



*muñi*-I; *adhama*-the lowest of men; *tomāra*-Your; *nā*-not; *pāba*-will get; *daraśana*-seeing; *kemate*-how; *dhariba*-shall I maintain; *ei*-this; *pāpiṣṭha*-sinful; *jīvana*-life.



TRANSLATION



"Because I am the lowest among men, I shall not be able to see You. How shall I maintain my sinful life?"





TEXT 196





prabhu kahe,--kara tumi dainya saṁvaraṇa



tomāra dainyete mora vyākula haya mana



SYNONYMS



*prabhu kahe*-the Lord replied; *kara*-do; *tumi*-you; *dainya*-humility; *saṁvaraṇa*-checking; *tomāra*-your; *dainyete*-by humility; *mora*-My; *vyākula*-agitated; *haya*-becomes; *mana*-the mind.



TRANSLATION



The Lord replied to Haridāsa Ṭhākura, "Please check your humility. Just seeing your humility very much agitates My mind."





TEXT 197





tomā lāgi' jagannāthe kariba nivedana



tomā-lañā yāba āmi śrī-puruṣottama



SYNONYMS



*tomā lāgi'*-for you; *jagannāthe*-unto Lord Jagannātha; *kariba*-I shall do; *nivedana*-petition; *tomā*-lañā-taking you; *yāba*-shall go; *āmi*-I; *śrī-puruṣottama*-to Jagannātha Purī.



TRANSLATION



Lord Caitanya Mahāprabhu assured Haridāsa Ṭhākura that He would place a petition before Lord Jagannātha and that He would certainly take him there to Jagannātha Purī.





TEXT 198





tabe ta' ācārya kahe vinaya kariñā



dina dui-cāri raha kṛpā ta' kariñā



SYNONYMS



*tabe*-thereafter; *ta'*-certainly; *ācārya kahe*-Advaita Ācārya says; *vinaya kariñā*-offering all respect; *dina dui*-cāri-another two or four days; *raha*-kindly remain; *kṛpā*-mercy; *ta'*-certainly; *kariñā*-showing.



TRANSLATION



After that, Advaita Ācārya respectfully requested Lord Caitanya Mahāprabhu to show Him mercy by remaining another two or four days.





TEXT 199





ācāryera vākya prabhu nā kare laṅghana



rahilā advaita-gṛhe, nā kaila gamana



SYNONYMS



*ācāryera vākya*-the words of Śrī Advaita Ācārya; *prabhu*-the Lord; *nā kare laṅghana*-does not deny; *rahilā*-remained; *advaita*-gṛhe-at the house of Advaita Ācārya; *nā kaila gamana*-did not go immediately.



TRANSLATION



Caitanya Mahāprabhu never violated the request of Advaita Ācārya; therefore He remained at His home and did not leave immediately for Jagannātha Purī.





TEXT 200





ānandita haila ācārya, śacī, bhakta, saba



prati-dina kare ācārya mahā-mahotsava



SYNONYMS



*ānandita haila*-became pleased; *ācārya*-Advaita Ācārya; *śacī*-mother Śacīdevī; *bhakta*-the devotees; *saba*-all; *prati*-dina-every day; *kare*-does; *ācārya*-Advaita Ācārya; *mahā*-mahā-utsava-great festival.



TRANSLATION



Lord Caitanya's decision was received very happily by Advaita Ācārya, mother Śacī and all the devotees. Advaita Ācārya celebrated every day with a great festival.





TEXT 201





dine kṛṣṇa-kathā-rasa bhakta-gaṇa-saṅge



rātre mahā-mahotsava saṅkīrtana-raṅge



SYNONYMS



*dine*-during daytime; *kṛṣṇa*-kathā-rasa-discussion on Kṛṣṇa; *bhakta*-gaṇa-saṅge-with the devotees; *rātre*-at night; *mahā-mahā-utsava*-a great festival; *saṅkīrtana-raṅge*-in the matter of congregational chanting.



TRANSLATION



During the day the devotees discussed subject matters concerning Kṛṣṇa, and at night there was a great festival of congregational chanting at the house of Advaita Ācārya.





TEXT 202





ānandita hañā śacī karena randhana



sukhe bhojana kare prabhu lañā bhakta-gaṇa



SYNONYMS



*ānandita hañā*-being pleased; *śacī*-mother Śacī; *karena*-does; *randhana*-cooking; *sukhe*-in happiness; *bhojana*-eating; *kare*-does; *prabhu*-Lord Caitanya Mahāprabhu; *lañā*-accompanied by; *bhakta-gaṇa*-all the devotees.



TRANSLATION



Mother Śacī cooked with great pleasure, and Śrī Caitanya Mahāprabhu, along with the devotees, accepted the prasāda with great pleasure.





TEXT 203





ācāryera śraddhā-bhakti-gṛha-sampada-dhane



sakala saphala haila prabhura ārādhane



SYNONYMS



*ācāryera*-of Advaita Ācārya; *śraddhā*-faith; *bhakti*-devotion; *gṛha*-home; *sampada*-opulence; *dhane*-the wealth; *sakala*-all; *saphala*-successful; *haila*-became; *prabhura*-of Lord Caitanya Mahāprabhu; *ārādhane*-in the worship.



TRANSLATION



In this way all the opulences of Advaita Ācārya-His faith, devotion, home, riches and everything else-were successfully utilized in the worship of Lord Caitanya Mahāprabhu.



PURPORT



Advaita Ācārya set an ideal example for all householder devotees in His receiving of Lord Caitanya Mahāprabhu and His devotees and in His execution of a daily festival at His home. If one has the proper means and wealth, he should occasionally invite the devotees of Lord Caitanya, who are engaged in preaching all over the world, and hold a festival at home simply by distributing prasāda and talking about Kṛṣṇa during the day and holding congregational chanting for at least three hours in the evening. This procedure must be adopted in all centers of the Kṛṣṇa consciousness movement. Thus they will daily perform saṅkīrtana-yajña. In *Śrīmad-Bhāgavatam* (11.5.32) the daily performance of saṅkīrtana-yajña is recommended for this age (yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ). One should worship Lord Caitanya Mahāprabhu and His four associates, the Pañca-tattva, by distributing prasāda and holding congregational chanting. Indeed, that yajña or sacrifice is most recommended in this Age of Kali. In this age, other yajñas are not possible to perform, but this yajña can be performed everywhere and anywhere without difficulty.





TEXT 204





śacīra ānanda bāḍe dekhi' putra-mukha



bhojana karāñā pūrṇa kaila nija-sukha



SYNONYMS



*śacīra*-of Śacīmātā; *ānanda bāḍe*-pleasure increases; *dekhi'*-seeing; *putra-mukha*-the face of her son; *bhojana karāñā*-feeding; *pūrṇa*-full; *kaila*-made; *nija*-sukha-her own happiness.



TRANSLATION



As mother Śacī constantly saw the face of her son and fed Him, her own happiness increased and was indeed complete.





TEXT 205





ei-mata advaita-gṛhe bhakta-gaṇa mile



vañcilā kataka-dina mahā-kutūhale



SYNONYMS



*ei-mate*-in this way; *advaita*-gṛhe-at the home of Advaita Ācārya; *bhakta-gaṇa*-all the devotees; *mile*-meet together; *vañcilā*-passed; *kataka*-dina-some days; *mahā-kutūhale*-in a greatly festive mood.



TRANSLATION



In this way, at Advaita Ācārya's house all the devotees met and passed some days together in a greatly festive mood.





TEXT 206





āra dina prabhu kahe saba bhakta-gaṇe



nija-nija-gṛhe sabe karaha gamane



SYNONYMS



*āra dina*-the next day; *prabhu*-the Lord; *kahe*-says; *saba*-all; *bhakta-gaṇe*-to the devotees; *nija-nija-gṛhe*-to your respective homes; *sabe*-all; *karaha*-do; *gamane*-returning.



TRANSLATION



The next day, Lord Caitanya Mahāprabhu requested all the devotees to return to their respective homes.





TEXT 207





ghare giyā kara sabe kṛṣṇa-saṅkīrtana



punarapi āmā-saṅge ha-ibe milana



SYNONYMS



*ghare giyā*-returning home; *kara*-do; *sabe*-all; *kṛṣṇa*-saṅkīrtana-congregational chanting of the mahā-mantra; *punarapi*-again; *āmā*-saṅge-with Me; *ha*-ibe-there will be; *milana*-meeting.



TRANSLATION



Śrī Caitanya Mahāprabhu also asked them to execute the congregational chanting of the holy name of the Lord at their homes, and He assured them that they would be able to meet Him again.





TEXT 208





kabhu vā tomarā karibe nīlādri gamana



kabhu vā āsiba āmi karite gaṅgā-snāna



SYNONYMS



*kabhu*-sometimes; *vā*-either; *tomarā*-you; *karibe*-will do; *nīlādri*-to Jagannātha Purī; *gamana*-going; *kabhu*-sometimes; *vā*-or; *āsiba*-shall come; *āmi*-I; *karite*-to do; *gaṅgā*-snāna-bathing in the Ganges.



TRANSLATION



Śrī Caitanya Mahāprabhu told them, "Sometimes you will come to Jagannātha Purī, and sometimes I shall come bathe in the Ganges."





TEXTS 209-210





nityānanda-gosāñi, paṇḍita jagadānanda



dāmodara paṇḍita, āra datta mukunda



ei cāri-jana ācārya dila prabhu sane



jananī prabodha kari' vandila caraṇe



SYNONYMS



*nityānanda-gosāñi*-Lord Nityānanda; *paṇḍita jagadānanda*-Jagadānanda Paṇḍita; *dāmodara paṇḍita*-Dāmodara Paṇḍita; *āra datta mukunda*-and Mukunda Datta; *ei cāri*-jana-these four persons; *ācārya*-Advaita Ācārya; *dila*-gave; *prabhu sane*-with Śrī Caitanya Mahāprabhu; *jananī*-mother Śacī; *prabodha kari'*-pacifying; *vandila caraṇe*-offerred prayers at her lotus feet.



TRANSLATION



Śrī Advaita Ācārya sent four persons-Nityānanda Gosāñi, Jagadānanda Paṇḍita, Dāmodara Paṇḍita and Mukunda Datta-to accompany the Lord. After pacifying His mother, Śacīmātā, Śrī Caitanya Mahāprabhu submitted prayers to her lotus feet.





TEXT 211





tāṅre pradakṣiṇa kari' karila gamana



ethā ācāryera ghare uṭhila krandana



SYNONYMS



*tāṅre*-mother Śacī; *pradakṣiṇa kari'*-circumambulating; *karila*-did; *gamana*-going; *ethā*-there; *ācāryera*-of Advaita Ācārya; *ghare*-in the house; *uṭhila*-there arose; *krandana*-crying.



TRANSLATION



When everything was arranged, Lord Caitanya Mahāprabhu circumambulated His mother and then started for Jagannātha Purī. In the house of Advaita Ācārya there arose tumultuous crying.





TEXT 212





nirapekṣa hañā prabhu śīghra calilā



kāndite kāndite ācārya paścāt calilā



SYNONYMS



*nirapekṣa*-indifferent; *hañā*-becoming; *prabhu*-the Lord; *śīghra*-very quickly; *calilā*-went; *kāndite kāndite*-crying and crying; *ācārya*-Advaita Ācārya; *paścāt*-behind; *calilā*-went.



TRANSLATION



Śrī Caitanya Mahāprabhu was unaffected. He left swiftly, and Advaita Ācārya followed Him weeping.



PURPORT



As Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains, the word nirapekṣa means not being affected by anything material and remaining fixed in the service of the Lord. Śrī Caitanya Mahāprabhu did not very much care for the roaring tumult and cry at the house of Advaita Ācārya, which He heard when starting for Jagannātha Purī. Worldly moralists may criticize Śrī Caitanya Mahāprabhu for being very cruel, but the Lord did not care for such criticism. As the world teacher of this Kṛṣṇa consciousness movement, He actually showed that a person seriously engaged in Kṛṣṇa consciousness should not be affected by worldly affection. The best course is to engage in rendering service to the Lord and to become callous to material objectives. Externally everyone is attached to material things, but if one becomes entangled in such things, he cannot make progress in Kṛṣṇa consciousness. Therefore those who are engaged in Kṛṣṇa consciousness should not care for the so-called morality of the material world if that morality opposes the service of the Lord. As Lord Caitanya Mahāprabhu has personally shown, one cannot properly execute Kṛṣṇa consciousness without being neutral.





TEXT 213





kata dūra giyā prabhu kari' yoḍa hāta



ācārye prabodhi' kahe kichu miṣṭa bāta



SYNONYMS



*kata dūra giyā*-after going some distance; *prabhu*-the Lord; *kari'*-making; *yoḍa hāta*-folded hands; *ācārye*-Advaita Ācārya; *prabodhi'*-pacifying; *kahe*-says; *kichu*-something; *miṣṭa bāta*-sweet words.



TRANSLATION



After He had followed Śrī Caitanya Mahāprabhu for some distance, Advaita Ācārya was petitioned by Śrī Caitanya Mahāprabhu with folded hands. The Lord spoke the following sweet words.





TEXT 214





jananī prabodhi' kara bhakta samādhāna



tumi vyagra haile kāro nā rahibe prāṇa



SYNONYMS



*jananī prabodhi'*-pacifying the mother; *kara*-make; *bhakta*-devotees; *samādhāna*-adjustments; *tumi*-You; *vyagra haile*-if becoming agitated; *kāro*-anyone's; *nā rahibe*-will not remain; *prāṇa*-the life.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Please pacify all the devotees and My mother. If You become agitated, no one will be able to continue to exist."





TEXT 215





eta bali' prabhu tāṅre kari' āliṅgana



nivṛtti kariyā kaila svacchanda gamana



SYNONYMS



*eta bali'*-saying this; *prabhu*-the Lord; *tāṅre*-unto Him; *kari'*-doing; *āliṅgana*-embracing; *nivṛtti*-stop; *kariyā*-making; *kaila*-did; *svacchanda*-without anxiety; *gamana*-going toward Jagannātha Purī.



TRANSLATION



Saying this, Śrī Caitanya Mahāprabhu embraced Advaita Ācārya and stopped Him from following any further. Then, without anxiety, He proceeded to Jagannātha Purī.





TEXT 216





gaṅgā-tīre-tīre prabhu cāri-jana-sāthe



nīlādri calilā prabhu chatrabhoga-pathe



SYNONYMS



*gaṅgā*-tīre-tīre-on the banks of the Ganges; *prabhu*-the Lord; *cāri*-jana-sāthe-with the other four persons; *nīlādri*-to Jagannātha Purī; *calilā*-proceeded; *prabhu*-the Lord; *chatrabhoga*-pathe-on the path of Chatrabhoga.



TRANSLATION



The Lord, with the other four persons, went along the banks of the Ganges through the path of Chatrabhoga toward Nīlādri, Jagannātha Purī.



PURPORT



In the southern section of the eastern railway, in the district of twenty-four pargaṇās, is a station named Magrāhāṭa. If one goes to the southeastern side of that station for some fourteen miles, there is a place called Jayanagara. About six miles south of this Jayanagara station is a village named Chatrabhoga. Sometimes this village is called Khāḍi. In this village is a Deity of Lord Śiva known as Vaijurkānātha. A festival takes place there every year during the months of March and April. The festival is known as Nandā-melā. At the present moment the Ganges does not flow there. On the same railway line is another station, known as Bāruipura, and near this station is another place, called Āṭisārā. Formerly this village was also situated on the banks of the Ganges. One can go from this village to Pāṇihāṭī and from there to Varāha-nagara, north of Calcutta. In those days the Ganges flowed to the south of Calcutta through Kālī-ghāṭa, which is still known as Ādi-gaṅgā. From Bāruipura, the Ganges branched out and flowed through Diamond Harbor near the Mathurāpura police station. It is to be noted that Śrī Caitanya Mahāprabhu passed through all these places on His way to Jagannātha Purī.





TEXT 217





'caitanya-maṅgale' prabhura nīlādri-gamana



vistāri varṇiyāchena dāsa-vṛndāvana



SYNONYMS



*caitanya-maṅgale*-in the book named Caitanya-maṅgala; *prabhura*-of the Lord; *nīlādri*-gamana-going to Jagannātha Purī; *vistāri*-elaborating; *varṇiyāchena*-has described; *dāsa*-vṛndāvana-Vṛndāvana dāsa Ṭhākura.



TRANSLATION



In his book known as *Caitanya-maṅgala* [*Caitanya-bhāgavata*], Vṛndāvana dāsa Ṭhākura has elaborately described the Lord's passage to Jagannātha Purī.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that while Śrī Caitanya Mahāprabhu passed through Bengal, He passed through Āṭisārā-grāma, Varāha-grāma and Chatrabhoga. He then reached the Orissa province, where He passed through Prayāga-ghāṭa, Suvarṇarekhā, Remuṇā, Yājapura, Vaitaraṇī, Daśāśvamedha-ghāṭa, Kaṭaka, Mahānadī, Bhuvaneśvara (where there is a big lake known as Bindu-sarovara), Kamalapura and Āthāranālā. In this way, passing through all these and other places, He reached Jagannātha Purī.





TEXT 218





advaita-gṛhe prabhura vilāsa śune yei jana



acire milaye tāṅre kṛṣṇa-prema-dhana



SYNONYMS



*advaita*-gṛhe-at the house of Advaita Ācārya; *prabhura*-of the Lord; *vilāsa*-the pastimes; *śune*-hears; *yei*-one who; *jana*-person; *acire*-very soon; *milaye*-meets; *tāṅre*-him; *kṛṣṇa-prema-dhana*-the riches of love of Godhead.



TRANSLATION



If one hears the activities of the Lord at the house of Advaita Ācārya, he will certainly very soon attain the riches of love of Kṛṣṇa.





TEXT 219





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Third Chapter, describing Lord Caitanya Mahāprabhu's stay at the house of Advaita Ācārya, His acceptance of the sannyāsa order and observation of daily festivals at Advaita Ācārya's house, His congregationally chanting the holy name of the Lord and His feasting with all the devotees.





Chapter 4



Śrī Mādhavendra Puri's Devotional Service



In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura gives the following summary of the Fourth Chapter. Passing along the path of Chatrabhoga and coming to Vṛddhamantreśvara, Śrī Caitanya Mahāprabhu reached the border of Orissa. On His way He enjoyed transcendental bliss by chanting and begging alms in different villages. In this way He reached the celebrated village of Remuṇā, where there is a Deity of Gopīnātha. There He narrated the story of Mādhavendra Purī, as He had heard it from His spiritual master, Īśvara Purī. The narration is as follows.



One night while in Govardhana, Mādhavendra Purī dreamed that the Gopāla Deity was within the forest. The next morning he invited his neighborhood friends to accompany him to excavate the Deity from the jungle. He then established the Deity of Śrī Gopālajī on top of Govardhana Hill with great pomp. Gopāla was worshiped, and the Annakūṭa festival was observed. This festival was known everywhere, and many people from the neighboring villages came to join. One night the Gopāla Deity again appeared to Mādhavendra Purī in a dream and asked him to go to Jagannātha Purī to collect some sandalwood pulp and smear it on the body of the Deity. Having received this order, Mādhavendra Purī immediately started for Orissa. Traveling through Bengal, he reached Remuṇā village and there received a pot of condensed milk (kṣīra) offered to the Deity of Gopīnāthajī. This pot of condensed milk was stolen by Gopīnātha and delivered to Mādhavendra Purī. Since then, the Gopīnātha Deity has been known as Kṣīra-corā-gopīnātha, the Deity who stole the pot of condensed milk. After reaching Jagannātha Purī, Mādhavendra Purī received permission from the King to take out one maṇa of sandalwood and eight ounces of camphor. Aided by two men, he brought these things to Remuṇā. Again he saw in a dream that Gopāla at Govardhana Hill desired that very sandalwood to be turned into pulp mixed with camphor and smeared over the body of Gopīnāthajī. Understanding that that would satisfy the Gopāla Deity at Govardhana, Mādhavendra Purī executed the order and returned to Jagannātha Purī.



Śrī Caitanya Mahāprabhu narrated this story for Lord Nityānanda Prabhu and other devotees and praised the pure devotional service of Mādhavendra Purī. When He recited some verses composed by Mādhavendra Purī, He went into an ecstatic mood. But when He saw that many people were assembled, He checked Himself and ate some sweet rice prasāda. Thus He passed that night, and the next morning He again started for Jagannātha Purī.





TEXT 1





yasmai dātuṁ corayan kṣīra-bhāṇḍaṁ



gopīnāthaḥ kṣīra-corābhidho 'bhūt



śrī-gopālaḥ prādurāsīd vaśaḥ san



yat-premṇā taṁ mādhavendraṁ nato 'smi



SYNONYMS



*yasmai*-unto whom; *dātum*-to deliver; *corayan*-stealing; *kṣīra-bhāṇḍam*-the pot of sweet rice; *gopīnāthaḥ*-Gopīnātha; *kṣīra*-corā-stealer of a pot of sweet rice; *abhidhaḥ*-celebrated; *abhūt*-became; *śrī-gopālaḥ*-Śrī Gopāla Deity; prāduḥrāsīt appeared; *vaśaḥ*-captivated; *san*-being; *yat-premṇā*-by his love; *tam*-unto him; *mādhavendram*-Mādhavendra Purī, who was in the Madhva-sampradāya; *nataḥ asmi*-I offer my respectful obeisances.



TRANSLATION



I offer my respectful obeisances unto Mādhavendra Purī, who was given a pot of sweet rice stolen by Śrī Gopīnātha, celebrated thereafter as Kṣīra-corā. Being pleased by Mādhavendra Purī's love, Śrī Gopāla, the Deity at Govardhana, appeared to the public vision.



PURPORT



Bhaktivinoda Ṭhākura annotates that this Gopāla Deity was originally installed by Vajra, the grandson of Kṛṣṇa. Mādhavendra Purī rediscovered Gopāla and established Him on top of Govardhana Hill. This Gopāla Deity is still situated at Nāthadvāra and is under the management of descendants of Vallabhācārya. The worship of the Deity is very luxurious, and one who goes there can purchase varieties of prasāda by paying a small price.





TEXT 2





jaya jaya gauracandra jaya nityānanda



jayādvaitacandra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya gauracandra*-all glories to Śrī Caitanya Mahāprabhu; *jaya nityānanda*-all glories to Lord Nityānanda; *jaya advaita-candra*-all glories to Advaita Prabhu; *jaya gaura-bhakta-vṛnda*-all glories to the devotees of the Lord.



TRANSLATION



All glories to Lord Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Prabhu! And all glories to all the devotees of Lord Caitanya!





TEXTS 3-4





nīlādri-gamana, jagannātha-daraśana



sārvabhauma bhaṭṭācārya-prabhura milana



e saba līlā prabhura dāsa vṛndāvana



vistāri' kariyāchena uttama varṇana



SYNONYMS



*nīlādri*-gamana-going to Jagannātha Purī; *jagannātha*-daraśana-visiting the temple of Lord Jagannātha; *sārvabhauma bhaṭṭācārya*-with Sārvabhauma Bhaṭṭācārya; *prabhura*-of the Lord; *milana*-meeting; *e saba*-all these; *līlā*-pastimes; *prabhura*-of the Lord; *dāsa vṛndāvana*-Vṛndāvana dāsa Ṭhākura; *vistāri'*-elaborating; *kariyāchena*-has done; *uttama*-very nice; *varṇana*-description.



TRANSLATION



The Lord went to Jagannātha Purī and visited Lord Jagannātha's temple. He also met with Sārvabhauma Bhaṭṭācārya. All these pastimes have been very elaborately explained by Vṛndāvana dāsa Ṭhākura in his book *Caitanya-bhāgavata*.





TEXT 5





sahaje vicitra madhura caitanya-vihāra



vṛndāvana-dāsa-mukhe amṛtera dhāra



SYNONYMS



*sahaje*-naturally; *vicitra*-wonderful; *madhura*-sweet; *caitanya*-of Lord Caitanya Mahāprabhu; *vihāra*-the activities; *vṛndāvana-dāsa*-of Vṛndāvana dāsa Ṭhākura; *mukhe*-from the mouth; *amṛtera*-of nectar; *dhāra*-shower.



TRANSLATION



By nature all the activities of Śrī Caitanya Mahāprabhu are very wonderful and sweet, and when they are described by Vṛndāvana dāsa Ṭhākura, they become like a shower of nectar.





TEXT 6





ataeva tāhā varṇile haya punarukti



dambha kari' varṇi yadi taiche nāhi śakti



SYNONYMS



*ataeva*-therefore; *tāhā*-such activities; *varṇile*-if describing; *haya*-there is; *punarukti*-repetition; *dambha kari'*-being proud; *varṇi*-I describe; *yadi*-if; *taiche*-such; *nāhi*-there is not; *śakti*-power.



TRANSLATION



Therefore I very humbly submit that since these incidents have already been nicely described by Vṛndāvana dāsa Ṭhākura, I would be very proud to repeat the same thing, and this would not be very good. I do not have such powers.





TEXT 7





caitanya-maṅgale yāhā karila varṇana



sūtra-rūpe sei līlā kariye sūcana



SYNONYMS



*caitanya-maṅgale*-in the book named Caitanya-maṅgala; *yāhā*-whatever; *karila varṇana*-has described; *sūtra-rūpe*-in the form of a synopsis; *sei līlā*-those pastimes; *kariye sūcana*-I shall present.



TRANSLATION



I am therefore presenting only a synopsis of those events already described elaborately by Vṛndāvana dāsa Ṭhākura in his *Caitanya-maṅgala* [now known as *Caitanya-bhāgavata*].





TEXT 8





tāṅra sūtre āche, teṅha nā kaila varṇana



yathā-kathañcit kari' se līlā kathana



SYNONYMS



*tāṅra*-his; *sūtre*-in the synopsis; *āche*-there are; *teṅha*-he; *nā kaila varṇana*-did not describe; *yathā*-kathañcit-something of them; *kari'*-doing; *se*-these; *līlā*-of pastimes; *kathana*-narration.



TRANSLATION



Some of the incidents he did not describe elaborately but only summarized, and these I shall try to describe in this book.





TEXT 9





ataeva tāṅra pāye kari namaskāra



tāṅra pāya aparādha nā ha-uk āmāra



SYNONYMS



*ataeva*-therefore; *tāṅra pāye*-at his lotus feet; *kari*-I do; *namaskāra*-obeisances; *tāṅra pāya*-to the lotus feet of Vṛndāvana dāsa Ṭhākura; *aparādha*-offense; *nā*-not; *ha*-uk-let it happen; *āmāra*-my.



TRANSLATION



I thus offer my respectful obeisances unto the lotus feet of Vṛndāvana dāsa Ṭhākura. I hope that I will not offend his lotus feet by this action.





TEXT 10





ei-mata mahāprabhu calilā nīlācale



cāri bhakta saṅge kṛṣṇa-kīrtana-kutūhale



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Lord Caitanya Mahāprabhu; *calilā*-proceeded; *nīlācale*-toward Jagannātha Purī; *cāri bhakta*-four devotees; *saṅge*-with; *kṛṣṇa-kīrtana*-for chanting of the holy name of Kṛṣṇa; *kutūhale*-in great eagerness.



TRANSLATION



Śrī Caitanya Mahāprabhu proceeded toward Jagannātha Purī with four of His devotees, and He chanted the holy name of the Lord, the Hare Kṛṣṇa mantra, with great eagerness.





TEXT 11





bhikṣā lāgi' eka-dina eka grāma giyā



āpane bahuta anna ānila māgiyā



SYNONYMS



*bhikṣā lāgi'*-for prasāda; *eka-dina*-in one day; *eka grāma*-to one village; *giyā*-going; *āpane*-personally; *bahuta*-a great quantity; *anna*-of rice and other eatables; *ānila*-brought; *māgiyā*-begging.



TRANSLATION



Each day Śrī Caitanya Mahāprabhu personally went to a village and collected a great quantity of rice and other grains for the preparation of prasāda.





TEXT 12





pathe baḍa baḍa dānī vighna nāhi kare



tā' sabāre kṛpā kari' āilā remuṇāre



SYNONYMS



*pathe*-on the way; *baḍa baḍa*-big, big; *dānī*-toll or tax collector; *vighna*-hindrances; *nāhi*-not; *kare*-make; *tā' sabāre*-to all of them; *kṛpā kari'*-showing mercy; *āilā*-reached; *remuṇāre*-the village known as Remuṇā.



TRANSLATION



There were many rivers on the way, and at each river there was a tax collector. They did not hinder the Lord, however, and He showed them mercy. Finally He reached the village of Remuṇā.



PURPORT



There is a railway station named Baleśvara, and five miles to the west is the village of Remuṇā. The temple of Kṣīra-corā-gopīnātha still exists in this village, and within the temple the samādhi tomb of Rasikānanda Prabhu, the chief disciple of Śyāmānanda Gosvāmī, can still be found.





TEXT 13





remuṇāte gopīnātha parama-mohana



bhakti kari' kaila prabhu tāṅra daraśana



SYNONYMS



*remuṇāte*-in that village of Remuṇā; *gopīnātha*-the Deity of Gopīnātha; *parama-mohana*-very attractive; *bhakti kari'*-with great devotion; *kaila*-did; *prabhu*-the Lord; *tāṅra*-of Him; *daraśana*-visit.



TRANSLATION



The Deity of Gopīnātha in the temple at Remuṇā was very attractive. Lord Caitanya visited the temple and offered His obeisances with great devotion.





TEXT 14





tāṅra pāda-padma nikaṭa praṇāma karite



tāṅra puṣpa-cūḍā paḍila prabhura māthāte



SYNONYMS



*tāṅra pāda-padma*-the lotus feet of Gopīnātha; *nikaṭa*-near; *praṇāma*-obeisances; *karite*-while offering; *tāṅra*-His; *puṣpa*-cūḍā-helmet of flowers; *paḍila*-fell down; *prabhura*-of the Lord; *māthāte*-on the head.



TRANSLATION



When Śrī Caitanya Mahāprabhu offered His obeisances at the lotus feet of the Gopīnātha Deity, the helmet of flowers on the head of Gopīnātha fell down and landed on the head of Caitanya Mahāprabhu.





TEXT 15





cūḍā pāñā mahāprabhura ānandita mana



bahu nṛtya-gīta kaila lañā bhakta-gaṇa



SYNONYMS



*cūḍā pāñā*-getting the helmet; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *ānandita*-pleased; *mana*-the mind; *bahu*-various kinds; *nṛtya*-gīta-dancing and chanting; *kaila*-performed; *lañā*-with; *bhakta-gaṇa*-the devotees.



TRANSLATION



When the Deity's helmet fell upon His head, Śrī Caitanya Mahāprabhu became very pleased, and thus He chanted and danced in various ways with His devotees.





TEXT 16





prabhura prabhāva dekhi' prema-rūpa-guṇa



vismita ha-ilā gopīnāthera dāsa-gaṇa



SYNONYMS



*prabhura*-of the Lord; *prabhāva*-the influence; *dekhi'*-seeing; *prema*-rūpa-His beauty; *guṇa*-and His qualities; *vismita ha*-ilā-became struck with wonder; *gopīnāthera*-of the Gopīnātha Deity; *dāsa-gaṇa*-the servants.



TRANSLATION



All the servants of the Deity were struck with wonder due to Śrī Caitanya Mahāprabhu's intense love, His exquisite beauty and His transcendental qualities.





TEXT 17





nānā-rūpe prītye kaila prabhura sevana



sei rātri tāhāṅ prabhu karilā vañcana



SYNONYMS



*nānā-rūpe*-in various ways; *prītye*-on account of love; *kaila*-did; *prabhura*-of the Lord; *sevana*-service; *sei rātri*-that night; *tāhāṅ*-there; *prabhu*-Lord Caitanya Mahāprabhu; *karilā*-did; *vañcana*-passing.



TRANSLATION



Because of their love for Śrī Caitanya Mahāprabhu, they served Him in many ways, and that night the Lord stayed at the temple of Gopīnātha.





TEXT 18





mahāprasāda-kṣīra-lobhe rahilā prabhu tathā



pūrve īśvara-purī tāṅre kahiyāchena kathā



SYNONYMS



*mahā-prasāda*-for the remnants of food; *kṣīra*-sweet rice; *lobhe*-in eagerness; *rahilā*-remained; *prabhu*-the Lord; *tathā*-there; *pūrve*-before that; *īśvara*-purī-Īśvara Purī, His spiritual master; *tāṅre*-unto Him; *kahiyāchena*-told; *kathā*-a narration.



TRANSLATION



The Lord remained there because He was very eager to receive the remnants of sweet rice offered to the Gopīnātha Deity, having heard a narration from His spiritual master, Īśvara Purī, of what had once happened there.





TEXT 19





'kṣīra-corā gopīnātha' prasiddha tāṅra nāma



bhakta-gaṇe kahe prabhu sei ta' ākhyāna



SYNONYMS



*kṣīra-corā gopīnātha*-the Gopīnātha who stole the pot of sweet rice; *prasiddha*-very famous; *tāṅra nāma*-His name; *bhakta-gaṇe*-to all the devotees; *kahe*-tells; *prabhu*-the Lord; *sei ta' ākhyāna*-that narration.



TRANSLATION



That Deity was known widely as Kṣīra-corā-gopīnātha, and Caitanya Mahāprabhu told His devotees the story of how the Deity became so famous.





TEXT 20





pūrve mādhava-purīra lāgi' kṣīra kaila curi



ataeva nāma haila 'kṣīra-corā hari'



SYNONYMS



*pūrve*-formerly; *mādhava-purīra lāgi'*-for Mādhavendra Purī; *kṣīra*-sweet rice; *kaila*-did; *curi*-steal; *ataeva*-therefore; *nāma*-the name; *haila*-became; *kṣīra-corā hari*-the Lord who stole a pot of sweet rice.



TRANSLATION



Formerly the Deity had stolen a pot of sweet rice for Mādhavendra Purī; therefore He became very famous as the Lord who stole the sweet rice.





TEXT 21





pūrve śrī-mādhava-purī āilā vṛndāvana



bhramite, bhramite gelā giri govardhana



SYNONYMS



*pūrve*-formerly; *śrī*-mādhava-purī-Śrīla Mādhavendra Purī; *āilā*-came; *vṛndāvana*-to Vṛndāvana; *bhramite bhramite*-while traveling; *gelā*-went; *giri govardhana*-to the hill known as Govardhana.



TRANSLATION



Once, Śrī Mādhavendra Purī traveled to Vṛndāvana, where he came upon the hill known as Govardhana.





TEXT 22





preme matta,--nāhi tāṅra rātri-dina-jñāna



kṣaṇe uṭhe, kṣaṇe paḍe, nāhi sthānāsthāna



SYNONYMS



*preme matta*-maddened in the ecstasy of love of Kṛṣṇa; *nāhi*-there was not; *tāṅra*-of him; *rātri*-dina-jñāna-knowledge of day and night; *kṣaṇe*-sometimes; *uṭhe*-stands; *kṣaṇe paḍe*-sometimes falls; *nāhi*-there was no sense; *sthāna-asthāna*-a proper place or not.



TRANSLATION



Mādhavendra Purī was almost mad in his ecstasy of love of Godhead, and he did not know whether it was day or night. Sometimes he stood up, and sometimes he fell to the ground. He could not discriminate whether he was in a proper place or not.





TEXT 23





śaila parikramā kari' govinda-kuṇḍe āsi'



snāna kari, vṛkṣa-tale āche sandhyāya vasi'



SYNONYMS



*śaila*-the hill; *parikramā*-circumambulation; *kari'*-finishing; *govinda-kuṇḍe*-to the bank of the Govinda-kuṇḍa; *āsi'*-coming there; *snāna kari*-taking a bath; *vṛkṣa*-tale-under the shade of a tree; *āche*-is; *sandhyāya*-in the evening; *vasi'*-resting.



TRANSLATION



After circumambulating the hill, Mādhavendra Purī went to Govinda-kuṇḍa and took his bath. He then sat beneath a tree to take his evening rest.





TEXT 24





gopāla-bālaka eka dugdha-bhāṇḍa lañā



āsi' āge dhari' kichu balila hāsiyā



SYNONYMS



*gopāla*-bālaka-cowherd boy; *eka*-one; *dugdha*-bhāṇḍa lañā-taking a pot of milk; *āsi'*-coming; *āge dhari'*-holding it in front; *kichu*-something; *balila*-said; *hāsiyā*-smiling.



TRANSLATION



While he was sitting beneath a tree, an unknown cowherd boy came with a pot of milk, placed it before Mādhavendra Purī and, smiling, addressed him as follows.





TEXT 25





purī, ei dugdha lañā kara tumi pāna



māgi' kene nāhi khāo, kibā kara dhyāna



SYNONYMS



*purī*-O Mādhavendra Purī; *ei dugdha lañā*-taking this milk; *kara tumi pāna*-drink it; *māgi'*-by begging; *kene*-why; *nāhi*-not; *khāo*-you eat; *kibā*-what; *kara*-do; *dhyāna*-meditation.



TRANSLATION



"O Mādhavendra Purī, please drink the milk I have brought. Why don't you beg some food to eat? What kind of meditation are you undergoing?"





TEXT 26





bālakera saundarye purīra ha-ila santoṣa



tāhāra madhura-vākye gela bhoka-śoṣa



SYNONYMS



*bālakera*-of the boy; *saundarye*-in the beauty; *purīra*-of Mādhavendra Purī; *ha*-ila-was; *santoṣa*-very much satisfaction; *tāhāra*-of Him; *madhura-vākye*-by the sweet words; *gela*-forgot; *bhoka-śoṣa*-all hunger and thirst.



TRANSLATION



When he saw the beauty of that boy, Mādhavendra Purī became very satisfied. Hearing His sweet words, he forgot all hunger and thirst.





TEXT 27





purī kahe,--ke tumi, kāhāṅ tomāra vāsa



ke-mate jānile, āmi kari upavāsa



SYNONYMS



*purī kahe*-Mādhavendra Purī inquired from the boy; *ke tumi*-who are You; *kāhāṅ tomāra vāsa*-where do You reside; *ke*-mate-how; *jānile*-You know; *āmi kari upavāsa*-I am fasting.



TRANSLATION



Mādhavendra Purī said, "Who are You ? Where do You reside? And how did You know that I was fasting?"





TEXT 28





bālaka kahe,--gopa āmi, ei grāme vasi



āmāra grāmete keha nā rahe upavāsī



SYNONYMS



*bālaka kahe*-the boy said; *gopa āmi*-I am a cowherd boy; *ei grāme vasi*-I reside in this village; *āmāra grāmete*-in My village; *keha*-anyone; *nā*-not; *rahe*-remains; *upavāsī*-without food.



TRANSLATION



The boy replied, "Sir, I am a cowherd boy, and I reside in this village. In My village, no one fasts.





TEXT 29





keha anna māgi' khāya, keha dugdhāhāra



ayācaka-jane āmi diye ta' āhāra



SYNONYMS



*keha*-someone; *anna*-food; *māgi'*-begging; *khāya*-eats; *keha*-someone; *dugdha-āhāra*-drinks milk; *ayācaka-jane*-a person who does not beg; *āmi*-I; *diye*-supply; *ta'*-certainly; *āhāra*-eatables.



TRANSLATION



"In this village a person can beg food from others and thus eat. Some people drink only milk, but if a person does not ask anyone for food, I supply him all his eatables.





TEXT 30





jala nite strī-gaṇa tomāre dekhi' gela



strī-saba dugdha diyā āmāre pāṭhāila



SYNONYMS



*jala nite*-for bringing water; *strī-gaṇa*-the women; *tomāre*-you; *dekhi' gela*-saw you and went; *strī-saba*-all the women; *dugdha*-milk; *diyā*-giving; *āmāre*-Me; *pāṭhāila*-have sent.



TRANSLATION



"The women who come here to take water saw you, and they supplied Me with this milk and sent Me to you."





TEXT 31





go-dohana karite cāhi, śīghra āmi yāba



āra-bāra āsi āmi ei bhāṇḍa la-iba



SYNONYMS



*go-dohana karite cāhi*-I want to milk the cows; *śīghra*-very soon; *āmi yāba*-I must go; *āra*-bāra-again; *āsi*-coming back; *āmi*-I; *ei*-this; *bhāṇḍa*-pot; *la*-iba-will take it back.



TRANSLATION



The boy continued, "I must go very soon to milk the cows, but I shall return and take back this milk pot from you."





TEXT 32





eta bali' gelā bālaka nā dekhiye āra



mādhava-purīra citte ha-ila camatkāra



SYNONYMS



*eta bali'*-saying this; *gelā*-went; *bālaka*-the boy; *nā*-not; *dekhiye*-could be seen; *āra*-any more; *mādhava-purīra*-of Mādhavendra Purī; *citte*-in the mind; *ha*-ila-there was; *camatkāra*-wonder.



TRANSLATION



Saying this, the boy left the place. Indeed, He suddenly could be seen no more, and Mādhavendra Purī's heart was filled with wonder.





TEXT 33





dugdha pāna kari' bhāṇḍa dhuñā rākhila



bāṭa dekhe, se bālaka punaḥ nā āila



SYNONYMS



*dugdha*-milk; *pāna kari'*-drinking; *bhāṇḍa*-the pot; *dhuñā*-washing; *rākhila*-kept aside; *bāṭa dekhe*-looks at the path; *se bālaka*-the boy; *punaḥ*-again; *nā āila*-did not come back.



TRANSLATION



After drinking the milk, Mādhavendra Purī washed the pot and put it aside. He looked toward the path, but the boy never returned.





TEXT 34





vasi' nāma laya purī, nidrā nāhi haya



śeṣa-rātre tandrā haila,--bāhya-vṛtti-laya



SYNONYMS



*vasi'*-sitting there; *nāma laya*-chants the Hare Kṛṣṇa mahā-mantra; *purī*-Mādhavendra Purī; *nidrā*-sleep; *nāhi haya*-there was not; *śeṣa*-rātre-at the end of the night; *tandrā*-dozing; *haila*-there was; *bāhya-vṛtti*-of external activities; *laya*-stop.



TRANSLATION



Mādhavendra Purī could not sleep. He sat and chanted the Hare Kṛṣṇa mahā-mantra, and at the end of the night he dozed a little, and his external activities stopped.





TEXT 35





svapne dekhe, sei bālaka sammukhe āsiñā



eka kuñje lañā gela hātete dhariñā



SYNONYMS



*svapne*-in a dream; *dekhe*-he saw; *sei bālaka*-the very same boy; *sammukhe*-in front; *āsiñā*-coming; *eka kuñje*-in one of the bushes; *lañā*-taking him; *gela*-went; *hātete dhariñā*-holding him by the hand.



TRANSLATION



In a dream Mādhavendra Purī saw the very same boy. The boy came before him and, holding his hand, took him to a bush in the jungle.





TEXT 36





kuñja dekhāñā kahe,--āmi ei kuñje ra-i



śīta-vṛṣṭi-vātāgnite mahā-duḥkha pāi



SYNONYMS



*kuñja dekhāñā*-while showing him the bush; *kahe*-He says; *āmi*-I; *ei*-this; *kuñje*-in the bush; *ra*-i-reside; *śīta-vṛṣṭi*-in chilly cold and in showering rain; *vāta*-in severe wind; *agnite*-and in scorching heat; *mahā-duḥkha pāi*-I am experiencing great pain.



TRANSLATION



The boy showed Mādhavendra Purī the bush and said, "I reside in this bush, and because of this I suffer very much from severe cold, rain showers, winds and scorching heat.





TEXT 37





grāmera loka āni' āmā kāḍha' kuñja haite



parvata-upari lañā rākha bhāla-mate



SYNONYMS



*grāmera*-of the village; *loka*-the people; *āni'*-bringing; *āmā*-Me; *kāḍha'*-take out; *kuñja haite*-from this bush; *parvata*-upari-on the top of the hill; *lañā*-taking Me; *rākha*-keep Me; *bhāla-mate*-very nicely.



TRANSLATION



"Please bring the people of the village and get them to take Me out of this bush. Then have them situate Me nicely on top of the hill.





TEXT 38





eka maṭha kari' tāhāṅ karaha sthāpana



bahu śītala jale kara śrī-aṅga mārjana



SYNONYMS



*eka*-one; *maṭha*-temple; *kari'*-constructing; *tāhāṅ*-there; *karaha*-do; *sthāpana*-installment; *bahu*-much; *śītala*-cold; *jale*-in water; *kara*-do; *śrī*-aṅga-My transcendental body; *mārjana*-washing.



TRANSLATION



"Please construct a temple on top of that hill," the boy continued, "and install Me in that temple. After this, wash Me with large quantities of cold water so that My body may be cleansed.





TEXT 39





bahu-dina tomāra patha kari nirīkṣaṇa



kabe āsi' mādhava āmā karibe sevana



SYNONYMS



*bahu*-dina-many days; *tomāra*-of you; *patha*-the path; *kari*-I do; *nirīkṣaṇa*-observing; *kabe*-when; *āsi'*-coming; *mādhava*-Mādhavendra Purī; *āmā*-Me; *karibe*-he will do; *sevana*-serving.



TRANSLATION



"For many days I have been observing you, and I have been wondering, 'When will Mādhavendra Purī come here to serve Me?'





TEXT 40





tomāra prema-vaśe kari' sevā aṅgīkāra



darśana diyā nistāriba sakala saṁsāra



SYNONYMS



*tomāra*-your; *prema-vaśe*-by being subjugated by the love; *kari'*-doing; *sevā*-of service; *aṅgīkāra*-acceptance; *darśana diyā*-giving audience; *nistāriba*-I shall deliver; *sakala*-all; *saṁsāra*-the material world.



TRANSLATION



"I have accepted your service due to your ecstatic love for Me. Thus I shall appear, and by My audience all fallen souls will be delivered.





TEXT 41





'śrī-gopāla' nāma mora,--govardhana-dhārī



vajrera sthāpita, āmi ihāṅ adhikārī



SYNONYMS



*śrī-gopāla nāma*-the name Śrī Gopāla; *mora*-My; *govardhana-dhārī*-the lifter of Govardhana Hill; *vajrera*-by Vajra, the grandson of Kṛṣṇa; *sthāpita*-installed; *āmi*-I; *ihāṅ*-here; *adhikārī*-the authority.



TRANSLATION



"My name is Gopāla. I am the lifter of Govardhana Hill. I was installed by Vajra, and here I am the authority.





TEXT 42





śaila-upari haite āmā kuñje lukāñā



mleccha-bhaye sevaka mora gela palāñā



SYNONYMS



*śaila-upari*-the top of the hill; *haite*-from; *āmā*-Me; *kuñje*-in the bushes; *lukāñā*-concealing; *mleccha*-bhaye-from fear of the Muslims; *sevaka*-servant; *mora*-My; *gela*-went; *palāñā*-running away.



TRANSLATION



"When the Muslims attacked, the priest who was serving Me hid Me in this bush in the jungle. Then he ran away out of fear of the attack.





TEXT 43





sei haite rahi āmi ei kuñja-sthāne



bhāla haila āilā āmā kāḍha sāvadhāne



SYNONYMS



*sei haite*-from that time; *rahi*-reside; *āmi*-I; *ei*-this; *kuñja-sthāne*-in the bush; *bhāla haila*-it was very good; *āilā*-you have come; *āmā*-Me; *kāḍha*-take out; *sāvadhāne*-with care.



TRANSLATION



"Since the priest went away, I have been staying in this bush. It is very good that you have come here. Now just remove Me with care."





TEXT 44





eta bali' se-bālaka antardhāna kaila



jāgiyā mādhava-purī vicāra karila



SYNONYMS



*eta bali'*-saying this; *se-bālaka*-that very boy; *antardhāna kaila*-disappeared; *jāgiyā*-awakening; *mādhava*-purī-Mādhavendra Purī; *vicāra*-consideration; *karila*-made.



TRANSLATION



After saying this, the boy disappeared. Then Mādhavendra Purī woke up and began to consider his dream.





TEXT 45





śrī-kṛṣṇake dekhinu muñi nārinu cinite



eta bali' premāveśe paḍilā bhūmite



SYNONYMS



*śrī*-kṛṣṇake dekhinu-saw Lord Kṛṣṇa personally; *muñi*-I; *nārinu*-was unable; *cinite*-to identify; *eta bali'*-saying this; *prema-āveśe*-in the ecstasy of love; *paḍilā*-fell down; *bhūmite*-on the ground.



TRANSLATION



Mādhavendra Purī began to lament, "I saw Lord Kṛṣṇa directly, but I could not recognize Him!" Thus he fell down on the ground in ecstatic love.





TEXT 46





kṣaṇeka rodana kari, mana kaila dhīra



ājñā-pālana lāgi' ha-ilā susthira



SYNONYMS



*kṣaṇeka*-for some time; *rodana kari*-crying; *mana*-mind; *kaila*-made; *dhīra*-pacified; *ājñā*-the order; *pālana*-of executing; *lāgi'*-for the matter; *ha*-ilā-became; *su*-sthira-silent.



TRANSLATION



Mādhavendra Purī cried for some time, but then he fixed his mind on executing the order of Gopāla. Thus he became tranquil.





TEXT 47





prātaḥ-snāna kari' purī grāma-madhye gelā



saba loka ekatra kari' kahite lāgilā



SYNONYMS



*prātaḥ*-snāna-morning bath; *kari'*-finishing; *purī*-Mādhavendra Purī; *grāma*-madhye-within the village; *gelā*-entered; *saba loka*-all the people; *ekatra kari'*-assembling; *kahite lāgilā*-began to speak.



TRANSLATION



After taking his morning bath, Mādhavendra Purī entered the village and assembled all the people. Then he spoke as follows.





TEXT 48





grāmera īśvara tomāra--govardhana-dhārī



kuñje āche, cala, tāṅre bāhira ye kari



SYNONYMS



*grāmera*-of the village; *īśvara*-the proprietor; *tomāra*-your; *govardhana-dhārī*-the lifter of Govardhana Hill; *kuñje āche*-in the bushes in the jungle; *cala*-let us go; *tāṅre*-Him; *bāhira ye kari*-take out.

TRANSLATION



"The proprietor of this village, Govardhana-dhārī, is lying in the bushes. Let us go there and rescue Him from that place.





TEXT 49





atyanta niviḍa kuñja,--nāri praveśite



kuṭhāri kodāli laha dvāra karite



SYNONYMS



*atyanta*-very much; *niviḍa*-dense; *kuñja*-bushes; *nāri*-we are not able; *praveśite*-to enter; *kuṭhāri*-choppers; *kodāli*-spades; *laha*-take; *dvāra karite*-to make a way.



TRANSLATION



"The bushes are very dense, and we will not be able to enter the jungle. Therefore take choppers and spades to clear the way."





TEXT 50





śuni' loka tāṅra saṅge calilā hariṣe



kuñja kāṭi' dvāra kari' karilā praveśe



SYNONYMS



*śuni'*-hearing; *loka*-the people; *tāṅra*-him; *saṅge*-with; *calilā*-went; *hariṣe*-with great pleasure; *kuñja kāṭi'*-cutting the bushes; *dvāra*-a way; *kari'*-making; *karilā praveśe*-entered.



TRANSLATION



After hearing this, all the people accompanied Mādhavendra Purī with great pleasure. According to his directions, they cut down bushes, cleared a path and entered the jungle.





TEXT 51





ṭhākura dekhila māṭī-tṛṇe ācchādita



dekhi' saba loka haila ānande vismita



SYNONYMS



*ṭhākura*-the Deity; *dekhila*-they saw; *māṭī*-with dirt; *tṛṇe*-and grass; *ācchādita*-covered; *dekhi'*-seeing; *saba loka*-all the people; *haila*-became; *ānande*-with pleasure; *vismita*-amazed.



TRANSLATION



When they saw the Deity covered with dirt and grass, they were all struck with wonder and pleasure.





TEXT 52





āvaraṇa dūra kari' karila vidite



mahā-bhārī ṭhākura--keha nāre cālāite



SYNONYMS



*āvaraṇa*-the covering; *dūra kari'*-clearing away; *karila vidite*-declared; *mahā-bhārī*-very heavy; *ṭhākura*-the Deity; *keha*-anyone; *nāre*-not able; *cālāite*-to cause to move.



TRANSLATION



After they cleansed the body of the Deity, some of them said, "The Deity is very heavy. No one person can move Him."





TEXT 53





mahā-mahā-baliṣṭha loka ekatra kariñā



parvata-upari gela purī ṭhākura lañā



SYNONYMS



*mahā-mahā-baliṣṭha*-who are very strong; *loka*-persons; *ekatra kariñā*-assembling; *parvata-upari*-to the top of the hill; *gela*-went; *purī*-Mādhavendra Purī; *ṭhākura lañā*-taking the Deity.



TRANSLATION



Since the Deity was very heavy, some of the stronger men assembled to carry Him to the top of the hill. Mādhavendra Purī also went there.





TEXT 54





pātharera siṁhāsane ṭhākura vasāila



baḍa eka pāthara pṛṣṭhe avalamba dila



SYNONYMS



*pātharera*-of stone; *siṁha-āsane*-on a throne; *ṭhākura*-the Deity; *vasāila*-installed; *baḍa*-big; *eka*-one; *pāthara*-stone; *pṛṣṭhe*-at the back; *avalamba*-support; *dila*-gave.



TRANSLATION



A big stone was made into a throne, and the Deity was installed upon it. Another big stone was placed behind the Deity for support.





TEXT 55





grāmera brāhmaṇa saba nava ghaṭa lañā



govinda-kuṇḍera jala ānila chāniñā



SYNONYMS



*grāmera*-of the village; *brāhmaṇa*-brāhmaṇa priests; *saba*-all; *nava*-nine; *ghaṭa*-waterpots; *lañā*-bringing; *govinda-kuṇḍera*-of the lake known as Govinda-kuṇḍa; *jala*-the water; *ānila*-brought; *chāniñā*-filtering.



TRANSLATION



All the brāhmaṇa priests of the village gathered together with nine waterpots, and water from Govinda-kuṇḍa lake was brought there and filtered.





TEXT 56





nava śata-ghaṭa jala kaila upanīta



nānā vādya-bherī bāje, strī-gaṇa gāya gīta



SYNONYMS



*nava*-nine; *śata*-ghaṭa-hundreds of waterpots; *jala*-water; *kaila*-made; *upanīta*-brought; *nānā*-various; *vādya*-musical sounds; *bherī*-bugles; *bāje*-vibrate; *strī-gaṇa*-all the women; *gāya*-chant; *gīta*-various songs.



TRANSLATION



When the Deity was being installed, nine hundred pots of water were brought from Govinda-kuṇḍa. There were musical sounds of bugles and drums and the singing of women.





TEXT 57





keha gāya, keha nāce, mahotsava haila



dadhi, dugdha, ghṛta āila grāme yata chila



SYNONYMS



*keha gāya*-some sing; *keha nāce*-some dance; *mahotsava haila*-there was a festival; *dadhi*-yogurt; *dugdha*-milk; *ghṛta*-clarified butter; *āila*-was brought; *grāme*-in the village; *yata*-as much; *chila*-as there was.



TRANSLATION



During the festival at the installation ceremony, some people sang and some danced. All the milk, yogurt and clarified butter in the village was brought to the festival.





TEXT 58





bhoga-sāmagrī āila sandeśādi yata



nānā upahāra, tāhā kahite pāri kata



SYNONYMS



*bhoga*-sāmagrī-ingredients for eatables to be offered; *āila*-brought in; *sandeśa-ādi*-sweetmeats; *yata*-all kinds of; *nānā*-various; *upahāra*-presentations; *tāhā*-that; *kahite*-to say; *pāri*-I am able; *kata*-how much.



TRANSLATION



Various foods and sweetmeats, as well as other kinds of presentations, were brought there. I am unable to describe all these.





TEXT 59





tulasī ādi, puṣpa, vastra āila aneka



āpane mādhava-purī kaila abhiṣeka



SYNONYMS



*tulasī*-tulasī leaves; *ādi*-and others; *puṣpa*-flowers; *vastra*-garments; *āila*-arrived; *aneka*-in great quantity; *āpane*-personally; *mādhava-purī*-Śrī Mādhavendra Purī; *kaila*-executed; *abhiṣeka*-the bathing of the Deity at the beginning of the installation ceremony.



TRANSLATION



The villagers brought a large quantity of tulasī leaves, flowers, and various kinds of garments. Then Śrī Mādhavendra Purī personally began the abhiṣeka [bathing ceremony].



PURPORT



In the *Hari-bhakti-vilāsa* (sixth vilāsa, verse 30) it is stated that the Deity should be bathed in water mixed with yogurt and milk, accompanied by the sounds of conchshells, bells and other instruments and the chanting of the mantra oṁ bhagavate vāsudevāya namaḥ, as well as the chanting of the Brahma-saṁhitā verses beginning cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam.





TEXT 60





amaṅgalā dūra kari' karāila snāna



bahu taila diyā kaila śrī-aṅga cikkaṇa



SYNONYMS



*amaṅgalā*-all inauspiciousness; *dūra kari'*-driving away; *karāila*-caused; *snāna*-bathing; *bahu*-a great quantity; *taila*-oil; *diyā*-applying; *kaila*-made; *śrī-aṅga*-the body; *cikkaṇa*-glossy.



TRANSLATION



After all inauspicious things were driven away by the chanting of the mantra, the Deity's bathing ceremony started. First the Deity was massaged with a large quantity of oil, so that His body became very glossy.





TEXT 61





pañca-gavya, pañcāmṛte snāna karāñā



mahā-snāna karāila śata ghaṭa diñā



SYNONYMS



*pañca-gavya*-in five kinds of products from the cow; *pañca-amṛte*-in a preparation made with five palatable foods; *snāna*-bath; *karāñā*-finishing; *mahā-snāna*-a vast bath with ghee and water; *karāila*-performed; *śata*-one hundred; *ghaṭa*-waterpots; *diñā*-with.



TRANSLATION



After the first bathing, further bathings were conducted with pañca-gavya and then with pañcāmṛta. Then the mahā-snāna was performed with ghee and water, which had been brought in one hundred pots.



PURPORT



The ingredients of pañca-gavya are milk, yogurt, ghee (clarified butter), cow urine and cow dung. All these items come from the cow; therefore we can just imagine how important the cow is, since its urine and stool are required for bathing the Deity. The pañcāmṛta consists of five kinds of nectar-yogurt, milk, ghee, honey and sugar. The major portion of this preparation also comes from the cow. To make it more palatable, sugar and honey are added.





TEXT 62





punaḥ taila diya kaila śrī-aṅga cikkaṇa



śaṅkha-gandhodake kaila snāna samādhāna



SYNONYMS



*punaḥ*-again; *taila diyā*-with oil; *kaila*-made; *śrī-aṅga*-the body of the Deity; *cikkaṇa*-shiny; *śaṅkha-gandha-udake*-in water scented with flowers and sandalwood pulp and kept within a conchshell; *kaila*-did; *snāna*-bath; *samādhāna*-execution.



TRANSLATION



After the mahā-snāna was finished, the Deity was again massaged with scented oil and His body made glossy. Then the last bathing ceremony was performed with scented water kept within a conchshell.



PURPORT



In his commentary on this occasion, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes from the *Hari-bhakti-vilāsa*. Barley powder, wheat powder, vermilion powder, urad dāl powder and another powder preparation called āvāṭā (made by mixing banana powder and ground rice) are applied to the Deity's body with a brush made from the hair at the end of a cow's tail. This produces a nice finish. The oil smeared over the body of the Deity should be scented. To perform the mahā-snāna, at least two and a half mānas (about twenty-four gallons) of water are needed to pour over the body of the Deity.





TEXT 63





śrī-aṅga mārjana kari' vastra parāila



candana, tulasī, puṣpa-mālā aṅge dila



SYNONYMS



*śrī-aṅga*-the transcendental body of the Deity; *mārjana kari'*-cleansing; *vastra*-garments; *parāila*-were put on; *candana*-sandalwood pulp; *tulasī*-tulasī leaves; *puṣpa*-mālā-garlands of flowers; *aṅge*-on the body; *dila*-were placed.



TRANSLATION



After the body of the Deity was cleansed, He was dressed very nicely with new garments. Then sandalwood pulp, tulasī garlands and other fragrant flower garlands were placed upon the body of the Deity.





TEXT 64





dhūpa, dīpa, kari' nānā bhoga lāgāila



dadhi-dugdha-sandeśādi yata kichu āila



SYNONYMS



*dhūpa*-incense; *dīpa*-lamp; *kari'*-burning; *nānā*-various; *bhoga*-foods; *lāgāila*-were offered; *dadhi*-yogurt; *dugdha*-milk; *sandeśa*-sweetmeats; *ādi*-and others; *yata*-as much as; *kichu*-some; *āila*-received.



TRANSLATION



After the bathing ceremony was finished, incense and lamps were burned and all kinds of food offered before the Deity. These foods included yogurt, milk and as many sweetmeats as were received.





TEXT 65





suvāsita jala nava-pātre samarpila



ācamana diyā se tāmbūla nivedila



SYNONYMS



*suvāsita jala*-scented water; *nava-pātre*-in new pots; *samarpila*-were offered; *ācamana diyā*-when offering ācamana (water for washing the feet and mouth); *se*-he; *tāmbūla*-pan and spices; *nivedila*-offered.



TRANSLATION



The Deity was first offered many varieties of food, then scented drinking water in new pots, and then water for washing the mouth. Finally pan mixed with a variety of spices was offered.





TEXT 66





ārātrika kari' kaila bahuta stavana



daṇḍavat kari' kaila ātma-samarpaṇa



SYNONYMS



*ārātrika*-the performance of ārātrika; *kari'*-finishing; *kaila*-chanted; *bahuta*-varieties; *stavana*-of prayers; *daṇḍavat*-obeisances; *kari'*-offering; *kaila*-did; *ātma*-samarpaṇa-self-surrender.



TRANSLATION



After the last offering of tāmbūla and pan, bhoga-ārātrika was performed. Finally everyone offered various prayers and then obeisances, falling flat before the Deity in full surrender.





TEXT 67





grāmera yateka taṇḍula, dāli godhūma-cūrṇa



sakala āniyā dila parvata haila pūrṇa



SYNONYMS



*grāmera*-of the village; *yateka*-all; *taṇḍula*-the rice; *dāli*-dāl; *godhūma*-cūrṇa-wheat flour; *sakala*-all; *āniyā*-bringing; *dila*-offered; *parvata*-the top of the hill; *haila*-became; *pūrṇa*-filled.



TRANSLATION



As soon as the people of the village had understood that the Deity was going to be installed, they had brought their entire stocks of rice, dāl and wheat flour. They brought such large quantities that the entire surface of the top of the hill was filled.





TEXT 68





kumbhakāra ghare chila ye mṛd-bhājana



saba ānāila prāte, caḍila randhana



SYNONYMS



*kumbhakāra*-of the potters of the village; *ghare*-in the houses; *chila*-there was; *ye*-whatever; *mṛd*-bhājana-clay pots; *saba*-all; *ānāila*-brought; *prāte*-in the morning; *caḍila*-started; *randhana*-cooking.



TRANSLATION



When the villagers brought their stock of rice, dāl and flour, the potters of the village brought all kinds of cooking pots, and in the morning the cooking began.





TEXT 69





daśa-vipra anna rāndhi' kare eka stūpa



janā-pāṅca rāndhe vyañjanādi nānā sūpa



SYNONYMS



*daśa*-vipra-ten brāhmaṇas; *anna*-food grains; *rāndhi'*-cooking; *kare*-do; *eka stūpa*-in one stack; *janā*-pāṅca-five brāhmaṇas; *rāndhe*-cook; *vyañjana-ādi*-vegetables; *nānā*-various; *sūpa*-liquid.



TRANSLATION



Ten brāhmaṇas cooked the food grains, and five brāhmaṇas cooked both dry and liquid vegetables.





TEXT 70





vanya śāka-phala-mūle vividha vyañjana



keha baḍā-baḍi-kaḍi kare vipra-gaṇa



SYNONYMS



*vanya śāka*-spinach of the forest; *phala*-fruits; *mūle*-with roots; *vividha*-varieties; *vyañjana*-vegetables; *keha*-someone; *baḍā*-baḍi-baḍā and baḍi; *kaḍi*-from the pulp of dāl; *kare*-made; *vipra-gaṇa*-all the brāhmaṇas.



TRANSLATION



The vegetable preparations were made from various kinds of spinach, roots and fruits collected from the forest, and someone had made baḍā and baḍi by mashing dāl. In this way the brāhmaṇas prepared all kinds of food.





TEXT 71





janā pāṅca-sāta ruṭi kare rāśi-rāśi



anna-vyañjana saba rahe ghṛte bhāsi'



SYNONYMS



*janā pāṅca*-sāta-five to seven men; *ruṭi*-chapatis; *kare*-make; *rāśi-rāśi*-in great quantity; *anna*-vyañjana-food grains and vegetables; *saba*-all; *rahe*-remained; *ghṛte*-in ghee; *bhāsi'*-overflooding.



TRANSLATION



Five to seven men had prepared a huge quantity of chapatis, which were sufficiently covered with ghee [clarified butter], as were all the vegetables, rice and dāl.





TEXT 72





nava-vastra pāti' tāhe palāśera pāta



rāndhi' rāndhi' tāra upara rāśi kaila bhāta



SYNONYMS



*nava*-vastra-new cloth; *pāti'*-spreading; *tāhe*-on that; *palāśera pāta*-the leaves of palāśa; *rāndhi' rāndhi'*-cooking and cooking; *tāra upara*-on that; *rāśi*-stacked; *kaila*-made; *bhāta*-rice.



TRANSLATION



All the cooked rice was stacked on palāśa leaves, which were on new cloths spread over the ground.





TEXT 73





tāra pāśe ruṭi-rāśira parvata ha-ila



sūpa-ādi-vyañjana-bhāṇḍa caudike dharila



SYNONYMS



*tāra pāśe*-around the stack of rice; *ruṭi*-of chapatis; *rāśira*-of stacks; *parvata*-another small hill; *ha*-ila-became; *sūpa-ādi*-of all liquid vegetables; *vyañjana*-and of all other vegetables; *bhāṇḍa*-pots; *caudike*-all around; *dharila*-were placed.



TRANSLATION



Around the stack of cooked rice were stacks of chapatis, and all the vegetables and liquid vegetable preparations were placed in different pots and put around them.





TEXT 74





tāra pāśe dadhi, dugdha, māṭhā, śikhariṇī



pāyasa, mathanī, sara pāśe dhari āni'



SYNONYMS



*tāra pāśe*-by the side of the vegetables; *dadhi*-yogurt; *dugdha*-milk; *māṭhā*-buttermilk; *śikhariṇī*-a sweet preparation made with yogurt; *pāyasa*-sweet rice; *mathanī*-cream; *sara*-solid cream collected over yogurt; *pāśe*-by the side; *dhari*-keeping; *āni'*-bringing.



TRANSLATION



Pots of yogurt, milk, buttermilk and śikhariṇī, sweet rice, cream and solid cream were placed alongside the vegetables.



PURPORT



In this kind of ceremony, which is called Annakūṭa, cooked rice is stacked like a small mountain for prasāda distribution.





TEXT 75





hena-mate anna-kūṭa karila sājana



purī-gosāñi gopālere kaila samarpaṇa



SYNONYMS



*hena-mate*-in this way; *anna-kūṭa*-of the Annakūṭa ceremony; *karila*-did; *sājana*-performance; *purī*-gosāñi-Mādhavendra Purī; *gopālere*-unto the Gopāla Deity; *kaila*-did; *samarpaṇa*-offering.



TRANSLATION



In this way the Annakūṭa ceremony was performed, and Mādhavendra Purī Gosvāmī personally offered everything to Gopāla.





TEXT 76





aneka ghaṭa bhari' dila suvāsita jala



bahu-dinera kṣudhāya gopāla khāila sakala



SYNONYMS



*aneka ghaṭa*-many waterpots; *bhari'*-filled; *dila*-offered; *suvāsita*-scented; *jala*-water; *bahu-dinera*-of many days; *kṣudhāya*-by hunger; *gopāla*-Gopāla; *khāila*-ate; *sakala*-everything.



TRANSLATION



Many waterpots were filled with scented water for drinking, and Lord Śrī Gopāla, who had been hungry for many days, ate everything offered to Him.





TEXT 77





yadyapi gopāla saba anna-vyañjana khāila



tāṅra hasta-sparśe punaḥ temani ha-ila



SYNONYMS



*yadyapi*-although; *gopāla*-Lord Gopāla; *saba*-all; *anna*-vyañjana-dāl, rice and vegetables; *khāila*-ate; *tāṅra*-His; *hasta*-of the hands; *sparśe*-by the touch; *punaḥ*-again; *temani*-exactly as before; *ha*-ila-became.

TRANSLATION



Although Śrī Gopāla ate everything offered, still, by the touch of His transcendental hand, everything remained as before.



PURPORT



The atheists cannot understand how the Supreme Personality of Godhead, appearing in the form of the Deity, can eat all the food offered by His devotees. In the *Bhagavad-gītā* (9.26) Kṛṣṇa says:





patraṁ puṣpaṁ phalaṁ

toyaṁ yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam

aśnāmi prayatātmanaḥ



"If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it." (Bg. 9.26) The Lord is pūrṇa, complete, and therefore He eats everything offered by His devotees. However, by the touch of His transcendental hand, all the food remains exactly as before. It is the quality that is changed. Before the food was offered, it was something else, but after it is offered the food acquires a transcendental quality. Because the Lord is pūrṇa, He remains the same even after eating. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. The food offered to Kṛṣṇa is qualitatively as good as Kṛṣṇa; just as Kṛṣṇa is avyaya, indestructible, the food eaten by Kṛṣṇa, being identical with Him, remains as before.





Apart from this, Kṛṣṇa can eat the food with any one of His transcendental senses. He can eat by seeing the food or by touching it. Nor should one think that it is necessary for Kṛṣṇa to eat. He does not become hungry like an ordinary human being; nonetheless, He presents Himself as being hungry, and as such, He can eat everything and anything, regardless of quantity. The philosophy underlying Kṛṣṇa's eating is understandable by our transcendental senses. When our senses are purified by constantly being engaged in the devotional service of the Lord, we can understand Kṛṣṇa's activities, names, forms, qualities, pastimes and entourage.



ataḥ śrī-kṛṣṇa-nāmādi

na bhaved grāhyam indriyaiḥ

sevonmukhe hi jihvādau

svayam eva sphuraty adaḥ



"No one can understand Kṛṣṇa by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him." (*Bhakti-rasāmṛta-sindhu* 1.2.234) The devotees understand Kṛṣṇa through revelation. It is not possible for a mundane scholar to understand Kṛṣṇa and His pastimes through research work on the nondevotional platform.





TEXT 78





ihā anubhava kaila mādhava gosāñi



tāṅra ṭhāñi gopālera lukāna kichu nāi



SYNONYMS



*ihā*-this; *anubhava kaila*-perceived; *mādhava gosāñi*-Mādhavendra Purī Gosvāmī; *tāṅra ṭhāñi*-before him; *gopālera*-of Lord Gopāla; *lukāna*-secret; *kichu*-anything; *nāi*-there is not.



TRANSLATION



How Gopāla ate everything while the food remained the same was transcendentally perceived by Mādhavendra Purī Gosvāmī; nothing remains a secret to the devotees of the Lord.





TEXT 79





eka-dinera udyoge aiche mahotsava kaila



gopāla-prabhāve haya, anye nā jānila



SYNONYMS



*eka-dinera udyoge*-by one day's attempt; *aiche*-such; *mahotsava*-festival; *kaila*-performed; *gopāla*-of Gopāla; *prabhāve*-by the potency; *haya*-is possible; *anye*-others; *nā*-not; *jānila*-know.



TRANSLATION



The wonderful festival and installation of Śrī Gopālajī was arranged in one day. Certainly all this was accomplished by the potency of Gopāla. No one but a devotee can understand this.



PURPORT



The Kṛṣṇa consciousness movement has spread all over the world within a very short time (within five years), and mundane people are very astonished at this. However, by the grace of Lord Śrī Caitanya Mahāprabhu, we understand that everything is possible by the grace of Kṛṣṇa. Why does Kṛṣṇa have to take five years? In five days He can spread His name and fame all over the world like wildfire. Those who have faith in and devotion to Kṛṣṇa can understand that these things happen so wonderfully by the grace of Śrī Caitanya Mahāprabhu. We are simply the instruments. In the fierce Battle of Kurukṣetra, Arjuna was victorious within eighteen days simply because Kṛṣṇa's grace was on his side.





yatra yogeśvaraḥ kṛṣṇo

yatra pārtho dhanur-dharaḥ

tatra śrīr vijayo bhūtir

dhruvā nītir matir mama



"Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power and morality. That is my opinion." (Bg. 18.78)





If the preachers in our Kṛṣṇa consciousness movement are sincere devotees of Kṛṣṇa, Kṛṣṇa will always be with them because He is very kind and favorable to all His devotees. Just as Arjuna and Kṛṣṇa were victorious in the Battle of Kurukṣetra, this Kṛṣṇa consciousness movement will surely emerge victorious if we but remain sincere devotees of the Lord and serve the Lord according to the advice of predecessors (the six Gosvāmīs and other devotees of the Lord). As Narottama dāsa Ṭhākura has stated: tāṅdera caraṇa sevi bhakta-sane vāsa, janame janame haya ei abhilāṣa. The Kṛṣṇa consciousness devotees must always desire to remain in the society of devotees. Bhakta-sane vāsa: they cannot go outside the Kṛṣṇa conscious society or the movement. Within the society we must try to serve the predecessors by preaching Caitanya Mahāprabhu's cult and spreading His name and fame all over the world. If we attempt this seriously within the society, it will be successfully done. There is no question of estimating how this will happen in the mundane sense. But without a doubt, it happens by the grace of Kṛṣṇa.





TEXT 80





ācamana diyā dila viḍaka-sañcaya



ārati karila loke, kare jaya jaya



SYNONYMS



*ācamana*-washing water; *diyā*-offering; *dila*-gave; *viḍaka*-sañcaya-betel nuts; ārati karila-ārati was performed; *loke*-all the people; *kare*-chant; *jaya jaya*-the words jaya jaya, "all glories."



TRANSLATION



Mādhavendra Purī offered water to Gopāla for washing His mouth, and he gave Him betel nuts to chew. Then, while ārati was performed, all the people chanted, "Jaya, Jaya!" ["All glories to Gopāla!"].





TEXT 81





śayyā karāila, nūtana khāṭa ānāñā



nava vastra āni' tāra upare pātiyā



SYNONYMS



*śayyā*-a bedstead; *karāila*-made; *nūtana*-new; *khāṭa*-bedstead; *ānāñā*-bringing; *nava vastra*-new cloth; *āni'*-bringing; *tāra*-of the cot; *upare*-on the top; *pātiyā*-spreading.



TRANSLATION



Arranging for the Lord's rest, Śrī Mādhavendra Purī brought a new cot, and over this he spread a new bedspread and thus made the bed ready.





TEXT 82





tṛṇa-ṭāṭi diyā cāri-dik āvarila



uparete eka ṭāṭi diyā ācchādila



SYNONYMS



*tṛṇa-ṭāṭi*-straw mattress; *diyā*-with; *cāri-dik*-all around; *āvarila*-covered; *uparete*-on top; *eka*-one; *ṭāṭi*-similar straw mattress; *diyā*-with; *ācchādila*-covered.



TRANSLATION



A temporary temple was constructed by covering the bed all around with a straw mattress. Thus there was a bed and a straw mattress to cover it.





TEXT 83





purī-gosāñi ājñā dila sakala brāhmaṇe



ā-bāla-vṛddha grāmera loka karāha bhojane



SYNONYMS



*purī*-gosāñi-Mādhavendra Purī; *ājñā*-order; *dila*-gave; *sakala brāhmaṇe*-to all the brāhmaṇas; *ā*-bāla-vṛddha-beginning from the children up to the old persons; *grāmera*-of the village; *loka*-the people; *karāha*-make; *bhojane*-take prasāda.



TRANSLATION



After the Lord was laid down to rest on the bed, Mādhavendra Purī gathered all the brāhmaṇas who had prepared the prasāda and said to them, "Now feed everyone sumptuously, from the children on up to the aged!"





TEXT 84





sabe vasi' krame krame bhojana karila



brāhmaṇa-brāhmaṇī-gaṇe āge khāoyāila



SYNONYMS



*sabe*-all; *vasi'*-sitting; *krame krame*-by and by; *bhojana karila*-honored prasāda and ate it; *brāhmaṇa-brāhmaṇī-gaṇe*-the brāhmaṇas and their wives; *āge*-first; *khāoyāila*-were fed.



TRANSLATION



All the people gathered there sat down to honor the prasāda, and by and by they took food. All the brāhmaṇas and their wives were fed first.



PURPORT



According to the varṇāśrama system, the brāhmaṇas are always honored first. Thus at the festival, the brāhmaṇas and their wives were first offered the remnants of food, and then the others (kṣatriyas, vaiśyas and śūdras). This has always been the system, and it is still prevalent in India, even though the caste brāhmaṇas are not qualified. The system is still current due to the varṇāśrama institutional rules and regulations.





TEXT 85





anya grāmera loka yata dekhite āila



gopāla dekhiyā saba prasāda khāila



SYNONYMS



*anya*-other; *grāmera*-of the villages; *loka*-people; *yata*-all; *dekhite*-to see; *āila*-came; *gopāla*-the Lord Gopāla; *dekhiyā*-seeing; *saba*-all; *prasāda*-remnants of food; *khāila*-partook.



TRANSLATION



Not only did the people of Govardhana village take prasāda, but also those who came from other villages. They also saw the Deity of Gopāla and were offered prasāda to eat.





TEXT 86





dekhiyā purīra prabhāva loke camatkāra



pūrva annakūṭa yena haila sākṣātkāra



SYNONYMS



*dekhiyā*-by seeing; *purīra*-of Mādhavendra Purī; *prabhāva*-the influence; *loke*-all the people; *camatkāra*-struck with wonder; *pūrva*-formerly; *anna-kūṭa*-the Annakūṭa ceremony during the time of Kṛṣṇa; *yena*-as if; *haila*-became; *sākṣātkāra*-directly manifest.



TRANSLATION



Seeing the influence of Mādhavendra Purī, all the people gathered there were struck with wonder. They saw that the Annakūṭa ceremony, which had been performed before during the time of Kṛṣṇa, was now taking place again by the mercy of Śrī Mādhavendra Purī.



PURPORT



Formerly, at the end of Dvāpara-yuga, all the cowherd men of Vṛndāvana had arranged to worship King Indra, but they gave this worship up, following the advice of Kṛṣṇa. Instead, they performed a ceremony whereby they worshiped the cows, brāhmaṇas and Govardhana Hill. At that time Kṛṣṇa expanded Himself and declared, "I am Govardhana Hill." In this way He accepted all the paraphernalia and food offered to Govardhana Hill. It is stated in *Śrīmad-Bhāgavatam* (10.24.26, 31-33):





pacyantāṁ vividhāḥ pākāḥ

sūpāntāḥ pāyasādayaḥ

saṁyāvā-pūpa-śaṣkulyaḥ

sarva-dohaś ca gṛhyatām



kālātmanā bhagavatā

śakra-darpaṁ jighāṁsatā

proktaṁ niśamya nandādyāḥ

sādhv agṛhṇanta tad-vacaḥ



tathā ca vyadadhuḥ sarvaṁ

yathāha madhusūdanaḥ

vācayitvā svasty-ayanaṁ

tad-dravyeṇa giri-dvijān



upahṛtya balīn sarvān

ādṛtā yavasaṁ gavām

go-dhanāni puras-kṛtya

giriṁ cakruḥ pradakṣiṇam



" 'Prepare very nice foods of all descriptions from the grains and ghee collected for the yajña. Prepare rice, dāl, then halavah, pākorā, purī and all kinds of milk preparations like sweet rice, sweetballs, sandeśa, rasagullā and lāḍḍu.'





"The Supreme Personality of Godhead, Kṛṣṇa, therefore advised the cowherd men to stop the Indra-yajña and begin the Govardhana-pūjā to chastise Indra, who was very much puffed up at being the supreme controller of the heavenly planets. The honest and simple cowherd men, headed by Nanda Mahārāja, accepted Kṛṣṇa's proposal and executed in detail everything He advised. They performed Govardhana worship and circumambulation of the hill. According to the instruction of Lord Kṛṣṇa, Nanda Mahārāja and the cowherd men called in learned brāhmaṇas and began to worship Govardhana Hill by chanting Vedic hymns and offering prasāda. The inhabitants of Vṛndāvana assembled together, decorated their cows and gave them grass. Keeping the cows in front, they began to circumambulate Govardhana Hill."





TEXT 87





sakala brāhmaṇe purī vaiṣṇava karila



sei sei sevā-madhye sabā niyojila



SYNONYMS



*sakala brāhmaṇe*-all the brāhmaṇas who were present there; *purī*-Mādhavendra Purī Gosvāmī; *vaiṣṇava karila*-elevated to the position of Vaiṣṇavas; *sei sei*-under different divisions; *sevā-madhye*-in rendering service; *sabā*-all of them; *niyojila*-were engaged.



TRANSLATION



All the brāhmaṇas present on that occasion were initiated by Mādhavendra Purī into the Vaiṣṇava cult, and Mādhavendra Purī engaged them in different types of service.



PURPORT



In the scriptures it is stated: ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ. A qualified brāhmaṇa must be expert in the occupational duties of a brāhmaṇa. His duties are mentioned as six brahminical engagements. Paṭhana means that a brāhmaṇa must be conversant with the Vedic scriptures. He must also be able to teach others to study the Vedic scriptures. This is pāṭhana. He must also be expert in worshiping different deities and in performing the Vedic rituals (yajana). On account of this yajana, the brāhmaṇa, being the head of society, performs all the Vedic rituals for kṣatriyas, vaiśyas, and śūdras. This is called yājana, assisting others in performing ceremonies. The remaining two items are dāna and pratigraha. The brāhmaṇa accepts all kinds of contributions (pratigraha) from his followers (namely, the kṣatriyas, vaiśyas and śūdras). But he does not keep all the money. He keeps only as much as required and gives the balance to others in charity (dāna).





In order for such a qualified brāhmaṇa to worship the Deity, he must be a Vaiṣṇava. Thus the Vaiṣṇava's position is superior to that of the brāhmaṇa. This example given by Mādhavendra Purī confirms that even though a brāhmaṇa may be very expert, he cannot become a priest or servitor of the viṣṇu-mūrti unless he is initiated in vaiṣṇava-mantra. After installing the Deity of Gopāla, Mādhavendra Purī initiated all the brāhmaṇas into Vaiṣṇavism. He then allotted the brāhmaṇas different types of service to the Deity. From four in the morning until ten at night (from maṅgala-ārātrika to śayana-ārātrika), there must be at least five or six brāhmaṇas to take care of the Deity. Six ārātrikas are performed in the temple, and food is frequently offered to the Deity and the prasāda distributed. This is the method of worshiping the Deity according to the rules and regulations set by predecessors. Our sampradāya belongs to the disciplic succession of Mādhavendra Purī, who belonged to the Madhva-sampradāya. We are in the disciplic succession of Śrī Caitanya Mahāprabhu, who was initiated by Śrī Īśvara Purī, a disciple of Mādhavendra Purī's. Our sampradāya is therefore called the Madhva-Gauḍīya-sampradāya. As such, we must carefully follow in the footsteps of Śrī Mādhavendra Purī and observe how he installed the Gopāla Deity on top of Govardhana Hill, how he arranged and performed the Annakūṭa ceremony in only one day, and so forth. Our installation of Deities in America and in the wealthy countries of Europe should be carried out in terms of Śrī Mādhavendra Purī's activities. All the servitors of the Deity must be strictly qualified as brāhmaṇas and, specifically, must engage in the Vaiṣṇava custom of offering as much prasāda as possible and distributing it to the devotees who visit the temple to see the Lord.





TEXT 88





punaḥ dina-śeṣe prabhura karāila utthāna



kichu bhoga lāgāila karāila jala-pāna



SYNONYMS



*punaḥ*-again; *dina-śeṣe*-at the end of the day; *prabhura*-of the Lord; *karāila*-caused to do; *utthāna*-rising; *kichu*-some; *bhoga*-food; *lāgāila*-offered; *karāila*-caused to do; *jala*-water; *pāna*-drinking.



TRANSLATION



After taking rest, the Deity must be awakened at the end of the day, and immediately some food and some water must be offered to Him.



PURPORT



This offering is called vaikāli-bhoga, food offered at the end of the day.





TEXT 89





gopāla prakaṭa haila,--deśe śabda haila



āśa-pāśa grāmera loka dekhite āila



SYNONYMS



*gopāla*-Lord Gopāla; *prakaṭa haila*-has appeared; *deśe*-throughout the country; *śabda haila*-the news spread; *āśa*-pāśa-neighboring; *grāmera*-of the villages; *loka*-the people; *dekhite āila*-came to see.



TRANSLATION



When it was advertised throughout the country that Lord Gopāla had appeared atop Govardhana Hill, all the people from neighboring villages came to see the Deity.





TEXT 90





ekeka dina ekeka grāme la-ila māgiñā



anna-kūṭa kare sabe haraṣita hañā



SYNONYMS



*ekeka dina*-one day after another; *ekeka grāme*-one village after another; *la*-ila-took permission; *māgiñā*-begging; *anna*-kūṭa kare-perform the Annakūṭa ceremony; *sabe*-all; *haraṣita*-pleased; *hañā*-becoming.



TRANSLATION



One village after another was pleased to beg Mādhavendra Purī to allot them one day to perform the Annakūṭa ceremony. Thus, day after day, the Annakūṭa ceremony was performed for some time.





TEXT 91





rātri-kāle ṭhākurere karāiyā śayana



purī-gosāñi kaila kichu gavya bhojana



SYNONYMS



*rātri*-kāle-at night; *ṭhākurere*-the Deity; *karāiyā*-causing to do; *śayana*-lying down for rest; *purī*-gosāñi-Mādhavendra Purī; *kaila*-did; *kichu*-some; *gavya*-milk preparation; *bhojana*-eating.



TRANSLATION



Śrī Mādhavendra Purī did not eat anything throughout the day, but at night, after laying the Deity down to rest, he took a milk preparation.





TEXT 92





prātaḥ-kāle punaḥ taiche karila sevana



anna lañā eka-grāmera āila loka-gaṇa



SYNONYMS



*prātaḥ-kāle*-in the morning; *punaḥ*-again; *taiche*-just as before; *karila*-rendered; *sevana*-service; *anna lañā*-with food grains; *eka-grāmera*-of one village; *āila*-came; *loka-gaṇa*-the people.



TRANSLATION



The next morning, the rendering of service to the Deity began again, and people from one village arrived with all kinds of food grains.





TEXT 93





anna, ghṛta, dadhi, dugdha,--grāme yata chila



gopālera āge loka āniyā dharila



SYNONYMS



*anna*-food grain; *ghṛta*-ghee, or clarified butter; *dadhi*-yogurt; *dugdha*-milk; *grāme*-in the village; *yata*-as much; *chila*-as there was; *gopālera āge*-before the Deity Gopāla; *loka*-all people; *āniyā*-bringing; *dharila*-placed.



TRANSLATION



The inhabitants of the village brought to the Deity of Gopāla as much food grains, ghee, yogurt and milk as they had in their village.



PURPORT



Anna, ghṛta, dadhi and dugdha are food grains, ghee, yogurt and milk. Actually these are the basis of all food. Vegetables and fruits are subsidiary. Hundreds and thousands of preparations can be made out of grains, vegetables, ghee, milk and yogurt. The food offered to Gopāla in the Annakūṭa ceremony contained only these five ingredients. Only demoniac people are attracted to other types of food, which we will not even mention in this connection. We should understand that in order to prepare nutritious food, we require only grains, ghee, yogurt and milk. We cannot offer anything else to the Deity. The Vaiṣṇava, the perfect human being, does not accept anything not offered to the Deity. People are often frustrated with national food policies, but from the Vedic scriptures we find that if there are sufficient cows and grains, the entire food problem is solved. The vaiśyas (people engaged in agriculture and commerce) are therefore recommended in the *Bhagavad-gītā* to produce grains and give protection to cows. Cows are the most important animal because they produce the miracle food, milk, from which we can prepare ghee and yogurt.





The perfection of human civilization depends on Kṛṣṇa consciousness, which recommends Deity worship. Preparations made from vegetables, grains, milk, ghee and yogurt are offered to the Deity and then distributed. Here we can see the difference between the East and the West. The people who came to see the Deity of Gopāla brought all kinds of food to offer the Deity. They brought all the food they had in stock, and they came before the Deity not only to accept prasāda for themselves but to distribute it to others. The Kṛṣṇa consciousness movement vigorously approves this practice of preparing food, offering it to the Deity and distributing it to the general population. This activity should be extended universally to stop sinful eating habits as well as other behavior befitting only demons. A demoniac civilization will never bring peace within the world. Since eating is the first necessity in human society, those engaged in solving the problems of preparing and distributing food should take lessons from Mādhavendra Purī and execute the Annakūṭa ceremony. When the people take to eating only prasāda offered to the Deity, all the demons will be turned into Vaiṣṇavas. When the people are Kṛṣṇa conscious, naturally the government will be so also. A Kṛṣṇa conscious man is always a very liberal well-wisher of everyone. When such men head the government, the people will certainly be sinless. They will no longer be disturbing demons. It is then and then only that a peaceful condition can prevail in society.





TEXT 94





pūrva-dina-prāya vipra karila randhana



taiche anna-kūṭa gopāla karila bhojana



SYNONYMS



*pūrva*-dina-prāya-almost like the previous day; *vipra*-all the brāhmaṇas; *karila*-did; *randhana*-cooking; *taiche*-similarly; *anna*-kūṭa-heaps of food; *gopāla*-the Deity of Lord Gopāla; *karila*-did; *bhojana*-eating.



TRANSLATION



The next day, almost like before, there was an Annakūṭa ceremony. All the brāhmaṇas prepared foods and Gopāla accepted them.





TEXT 95





vraja-vāsī lokera kṛṣṇe sahaja pirīti



gopālera sahaja-prīti vraja-vāsi-prati



SYNONYMS



*vraja-vāsī*-the inhabitants of Vṛndāvana (Vrajabhūmi); *lokera*-of the people; *kṛṣṇe*-unto Lord Kṛṣṇa; *sahaja*-natural; *pirīti*-love; *gopālera*-of Lord Gopāla; *sahaja*-natural; *prīti*-love; *vraja*-vāsi-prati-toward the inhabitants of Vrajabhūmi.



TRANSLATION



The ideal place to execute Kṛṣṇa consciousness is Vrajabhūmi, or Vṛndāvana, where the people are naturally inclined to love Kṛṣṇa and Kṛṣṇa is naturally inclined to love them.



PURPORT



In the *Bhagavad-gītā* it is said: ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. There is a responsive cooperation between the Supreme Lord Kṛṣṇa and His devotees. The more a devotee sincerely loves Kṛṣṇa, the more Kṛṣṇa reciprocates, so much so that a highly advanced devotee can talk with Kṛṣṇa face to face. Kṛṣṇa confirms this in the *Bhagavad-gītā* (10.10):





teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te



"To those who are constantly devoted to worshiping Me with love, I give the understanding by which they can come to Me." The actual mission of human life is to understand Kṛṣṇa and return home, back to Godhead. Therefore one who is sincerely engaged in the service of the Lord with love and faith can talk with Kṛṣṇa and receive instructions by which he can speedily return home, back to Godhead. Today many scholars defend the science of religion, and they have some conception of the Supreme Personality of Godhead, but religion without practical experience of the Supreme Personality of Godhead is no religion at all. *Śrīmad-Bhāgavatam* describes this as a form of cheating. Religion means abiding by the orders of *Kṛṣṇa, the Supreme Personality of Godhead*. If one is not qualified to talk with Him and take lessons from Him, how can one understand the principles of religion? Thus talks of religion or religious experience without Kṛṣṇa consciousness are a useless waste of time.





TEXT 96





mahā-prasāda khāila āsiyā saba loka



gopāla dekhiyā sabāra khaṇḍe duḥkha-śoka



SYNONYMS



*mahā*-prasāda-spiritualized foods offered to Kṛṣṇa; *khāila*-ate; *āsiyā*-coming; *saba*-all; *loka*-people; *gopāla*-the Deity of Śrī Gopāla; *dekhiyā*-seeing; *sabāra*-of all of them; *khaṇḍe*-disappears; *duḥkha-śoka*-all lamentation and unhappiness.



TRANSLATION



Throngs of people came from different villages to see the Deity of Gopāla, and they took mahā-prasāda sumptuously. When they saw the superexcellent form of Lord Gopāla, all their lamentation and unhappiness disappeared.





TEXT 97





āśa-pāśa vraja-bhūmera yata grāma saba



eka eka dina sabe kare mahotsava



SYNONYMS



*āśa*-pāśa-neighboring; *vraja-bhūmera*-of Vrajabhūmi; *yata*-all; *grāma*-villages; *saba*-all; *eka eka*-one after another; *dina*-days; *sabe*-all; *kare*-perform; *mahā*-utsava-festivals.



TRANSLATION



All the villages in neighboring Vrajabhūmi [Vṛndāvana] became aware of the appearance of Gopāla, and all the people from these villages came to see Him. Day after day they all performed the Annakūṭa ceremony.





TEXT 98





gopāla-prakaṭa śuni' nānā deśa haite



nānā dravya lañā loka lāgila āsite



SYNONYMS



*gopāla*-of the Deity of Gopāla; *prakaṭa*-appearance; *śuni'*-hearing; *nānā*-various; *deśa*-countries; *haite*-from; *nānā*-various; *dravya*-things; *lañā*-bringing; *loka*-people; *lāgila*-began; *āsite*-to come.



TRANSLATION



In this way not only the neighboring villages but all the other provinces came to know of Gopāla's appearance. Thus people came from all over, bringing a variety of presentations.





TEXT 99





mathurāra loka saba baḍa baḍa dhanī



bhakti kari' nānā dravya bheṭa deya āni'



SYNONYMS



*mathurāra*-of the city of Mathurā; *loka*-the people; *saba*-all; *baḍa baḍa*-very big; *dhanī*-capitalists; *bhakti kari'*-out of devotion; *nānā dravya*-various kinds of things; *bheṭa*-presents; *deya*-gave; *āni'*-bringing.



TRANSLATION



The people of Mathurā, who are very big capitalists, also brought various presentations and offered them before the Deity in devotional service.





TEXT 100





svarṇa, raupya, vastra, gandha, bhakṣya-upahāra



asaṅkhya āise, nitya bāḍila bhāṇḍāra



SYNONYMS



*svarṇa*-gold; *raupya*-silver; *vastra*-garments; *gandha*-scents; *bhakṣya*-upahāra-presentations for eating; *asaṅkhya*-countless; *āise*-came; *nitya*-daily; *bāḍila*-increased; *bhāṇḍāra*-the store.



TRANSLATION



Thus countless presentations of gold, silver, garments, scented articles and eatables arrived. The store of Gopāla increased daily.





TEXT 101





eka mahā-dhanī kṣatriya karāila mandira



keha pāka-bhāṇḍāra kaila, keha ta' prācīra



SYNONYMS



*eka*-one; *mahā-dhanī*-very rich man; *kṣatriya*-of the royal order; *karāila*-constructed; *mandira*-a temple; *keha*-someone; *pāka*-bhāṇḍāra-clay pots for cooking; *kaila*-made; *keha*-someone; *ta'*-certainly; *prācīra*-the boundary walls.



TRANSLATION



One very rich kṣatriya of the royal order constructed a temple, someone made cooking utensils, and someone constructed boundary walls.





TEXT 102





eka eka vraja-vāsī eka eka gābhī dila



sahasra sahasra gābhī gopālera haila



SYNONYMS



*eka eka*-each and every; *vraja*-vāsī-resident of Vṛndāvana; *eka eka*-one; *gābhī*-cow; *dila*-contributed; *sahasra sahasra*-thousands and thousands; *gābhī*-cows; *gopālera*-of Gopāla; *haila*-there were.



TRANSLATION



Each and every family residing in the land of Vrajabhūmi contributed one cow. In this way, thousands of cows became the property of Gopāla.



PURPORT



This is the way to install the Deity, construct the temple and increase the property of the temple. Everyone should be enthusiastic to contribute to the construction of the temple for the Deity, and everyone should also contribute food for the distribution of prasāda. The devotees should preach the gospel of devotional service and thus engage people in practical service to the Deity. Wealthy people can also be attracted to take part in these activities. In this way everyone will become spiritually inclined, and the entire society will be converted to Kṛṣṇa consciousness. The desire to satisfy the material senses will automatically diminish, and the senses will become so purified that they will be able to engage in bhakti (devotional service to the Lord). Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. By serving the Lord, one's senses are gradually purified. The engagement of one's purified senses in the service of Lord Hṛṣīkeśa is called bhakti. When the dormant propensity for bhakti is awakened, one can understand the Supreme Personality of Godhead as He is. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. (Bg. 18.55) This is the process of giving humanity the chance to awaken Kṛṣṇa consciousness. Thus people can perfect their lives in all respects.





TEXT 103





gauḍa ha-ite āilā dui vairāgī brāhmaṇa



purī-gosāñi rākhila tāre kariyā yatana



SYNONYMS



*gauḍa ha*-ite-from Bengal; *āilā*-came; *dui*-two; *vairāgī*-of the renounced order; *brāhmaṇa*-persons born in brāhmaṇa families; *purī*-gosāñi-Mādhavendra Purī; *rākhila*-kept; *tāre*-them; *kariyā*-making; *yatana*-all efforts.



TRANSLATION



Eventually two brāhmaṇas in the renounced order arrived from Bengal, and Mādhavendra Purī, who liked them very much, kept them in Vṛndāvana and gave them all kinds of comforts.





TEXT 104





sei dui śiṣya kari' sevā samarpila



rāja-sevā haya,--purīra ānanda bāḍila



SYNONYMS



*sei dui*-these two persons; *śiṣya kari'*-initiating; *sevā*-with the service; *samarpila*-entrusted; *rāja*-sevā-gorgeous performance of service; *haya*-is; *purīra*-of Mādhavendra Purī; *ānanda*-pleasure; *bāḍila*-increased.



TRANSLATION



These two were then initiated by Mādhavendra Purī, and he entrusted them with the daily service of the Lord. This service was performed continuously, and the worship of the Deity became very gorgeous. Thus Mādhavendra Purī was very pleased.



PURPORT



The six Gosvāmīs and their followers started many temples, such as the temples of Govinda, Gopīnātha, Madana-mohana, Rādhā-Dāmodara, Śyāmasundara, Rādhā-ramaṇa and Gokulānanda. The disciples of the Gosvāmīs were entrusted with the sevā-pūjā (Deity worship) of these temples. It was not that the disciples were family members of the original Gosvāmīs. All the Gosvāmīs were in the renounced order of life, and Jīva Gosvāmī in particular was a lifelong brahmacārī. At present, sevāitas assume the title of gosvāmī on the basis of their being engaged as sevāitas of the Deity. The sevāitas who have inherited their positions now assume proprietorship of the temples, and some of them are selling the Deities' property as if it were their own. However, the temples did not originally belong to these sevāitas.





TEXT 105





ei-mata vatsara dui karila sevana



eka-dina purī-gosāñi dekhila svapana



SYNONYMS



*ei-mata*-in this way; *vatsara*-years; *dui*-two; *karila*-performed; *sevana*-worship; *eka-dina*-one day; *purī*-gosāñi-Mādhavendra Purī; *dekhila*-saw; *svapana*-a dream.



TRANSLATION



In this way the Deity worship in the temple was very gorgeously performed for two years. Then one day Mādhavendra Purī had a dream.





TEXT 106





gopāla kahe, purī āmāra tāpa nāhi yāya



malayaja-candana lepa', tabe se juḍāya



SYNONYMS



*gopāla*-the Deity of Gopāla; *kahe*-said; *purī*-My dear Mādhavendra Purī; *āmāra*-My; *tāpa*-body temperature; *nāhi*-does not; *yāya*-go away; *malayaja*-candana-sandalwood produced in the Malaya Hills; *lepa'*-smear over the body; *tabe*-then; *se*-that; *juḍāya*-cools.



TRANSLATION



In his dream, Mādhavendra Purī saw Gopāla, who said, "My bodily temperature still has not decreased. Please bring sandalwood from the Malaya province and smear the pulp over My body to cool Me.



PURPORT



The Deity of Gopāla had been buried within the jungle for many years, and although He was installed and was offered thousands of pots of water, He still felt very hot. He therefore asked Mādhavendra Purī to bring sandalwood from the Malaya province. Sandalwood produced in Malaya is very popular. That province is situated on the western ghāṭa, and the hill Nīlagiri is sometimes known as Malaya Hill. The word malaya-ja is used to indicate the sandalwood produced in the Malaya province. Sometimes the word Malaya refers to the modern country of Malaysia. Formerly this country also produced sandalwood, but now they have found it profitable to produce rubber trees. Although the Vedic culture was once prevalent in Malaysia, now all the inhabitants are Muslims. The Vedic culture is now lost in Malaysia, Java and Indonesia.





TEXT 107





malayaja āna, yāñā nīlācala haite



anye haite nahe, tumi calaha tvarite



SYNONYMS



*malaya*-ja-sandalwood; *āna*-bring; *yāñā*-coming; *nīlācala haite*-from Jagannātha Purī; *anye*-others; *haite*-from; *nahe*-not; *tumi*-you; *calaha*-go; *tvarite*-quickly.



TRANSLATION



"Bring sandalwood pulp from Jagannātha Purī. Kindly go quickly. Since no one else can do it, you must."





TEXT 108





svapna dekhi' purī-gosāñira haila premāveśa



prabhu-ājñā pālibāre gelā pūrva-deśa



SYNONYMS



*svapna dekhi'*-after seeing the dream; *purī-gosāñira*-of Mādhavendra Purī; *haila*-there was; *prema-āveśa*-ecstasy on account of love of God; *prabhu-ājñā*-the order of the Lord; *pālibāre*-to execute; *gelā*-started; *pūrva-deśa*-for the eastern countries (Bengal).



TRANSLATION



After having this dream, Mādhavendra Purī Gosvāmī became very glad due to ecstasy of love of Godhead, and in order to execute the command of the Lord, he started east toward Bengal.





TEXT 109





sevāra nirbandha--loka karila sthāpana



ājñā māgi' gauḍa-deśe karila gamana



SYNONYMS



*sevāra nirbandha*-the arrangements for executing the daily routine of the worship of the Lord; *loka*-the people; *karila*-did; *sthāpana*-establish; *ājñā māgi'*-taking the order; *gauḍa*-deśe-toward Bengal; *karila*-did; *gamana*-going.



TRANSLATION



Before leaving, Mādhavendra Purī made all arrangements for regular Deity worship, and he engaged different people in various duties. Then, taking up the order of Gopāla, he started for Bengal.





TEXT 110





śāntipura āilā advaitācāryera ghare



purīra prema dekhi' ācārya ānanda antare



SYNONYMS



*śāntipura*-to the place known as Śāntipura; *āilā*-came; *advaita-ācāryera*-of Śrī Advaita Ācārya; *ghare*-to the home; *purīra prema*-the ecstatic love of Mādhavendra Purī; *dekhi'*-seeing; *ācārya*-Advaita Ācārya; *ānanda*-pleased; *antare*-within Himself.



TRANSLATION



When Mādhavendra Purī arrived at the house of Advaita Ācārya in Śāntipura, the Ācārya became very pleased upon seeing the ecstatic love of Godhead manifest in Mādhavendra Purī.





TEXT 111





tāṅra ṭhāñi mantra laila yatana kariñā



calilā dakṣiṇe purī tāṅre dīkṣā diñā



SYNONYMS



*tāṅra ṭhāñi*-from him; *mantra*-initiation; *laila*-accepted; *yatana*-efforts; *kariñā*-making; *calilā*-started; *dakṣiṇe*-toward the south; *purī*-Mādhavendra Purī; *tāṅre*-to Him (Advaita Ācārya); *dīkṣā*-initiation; *diñā*-giving.



TRANSLATION



Advaita Ācārya begged to be initiated by Mādhavendra Purī. After initiating Him, Mādhavendra Purī started for South India.



PURPORT



In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that Advaita Ācārya took initiation from Mādhavendra Purī, who was a sannyāsī in the disciplic succession of the Madhva-sampradāya. According to Śrī Caitanya Mahāprabhu:





kibā vipra kibā nyāsī śūdra kene naya,

yei kṛṣṇa-tattva-vettā, sei 'guru' haya



"A person may be a brāhmaṇa, a sannyāsī, a śūdra or whatever, but if he is well conversant in the science of Kṛṣṇa, he can become a guru." (Cc. Madhya 8.128) This statement is supported by Śrī Mādhavendra Purī. According to the pañcarātra injunction, only a householder brāhmaṇa can initiate. Others cannot. When a person is initiated, it is assumed that he has become a brāhmaṇa; without being initiated by a proper brāhmaṇa, one cannot be converted into a brāhmaṇa. In other words, unless one is a brāhmaṇa, he cannot make another a brāhmaṇa. A gṛhastha-brāhmaṇa partaking of the varṇāśrama-dharma institution can secure various types of paraphernalia to worship Lord Viṣṇu through his honest labor. Actually, people beg to be initiated by these householder brāhmaṇas just to become successful in the varṇāśrama institution or to become free from material desires. It is therefore necessary for a spiritual master in the gṛhastha-āśrama to be a strict Vaiṣṇava. A spiritual master from the sannyāsa order has very little opportunity to perform arcana, Deity worship, but when one accepts a spiritual master from the transcendental sannyāsīs, the principle of Deity worship is not at all neglected. To implement this conclusion, Śrī Caitanya Mahāprabhu gave us His opinion in the verse kibā vipra kibā nyāsī, etc. This indicates that the Lord understood the weakness of society in its maintaining that only a gṛhastha-brāhmaṇa should be a spiritual master. Śrī Caitanya Mahāprabhu indicated that it does not matter whether the spiritual master is a gṛhastha (householder), a sannyāsī or even a śūdra. A spiritual master simply must be conversant in the essence of the śāstra; he must understand the Supreme Personality of Godhead. Only then can one become a spiritual master. Dīkṣā actually means initiating a disciple with transcendental knowledge by which he becomes freed from all material contamination.





TEXT 112





remuṇāte kaila gopīnātha daraśana



tāṅra rūpa dekhiñā haila vihvala-mana



SYNONYMS



*remuṇāte*-in the village of Remuṇā; *kaila*-did; *gopīnātha*-the Deity of Gopīnātha; *daraśana*-seeing; *tāṅra*-His; *rūpa*-beauty; *dekhiñā*-seeing; *haila*-became; *vihvala*-bewildered; *mana*-mind.



TRANSLATION



Going into South India, Śrī Mādhavendra Purī visited Remuṇā, where Gopīnātha is situated. Upon seeing the beauty of the Deity, Mādhavendra Purī was overwhelmed.





TEXT 113





nṛtya-gīta kari' jaga-mohane vasilā



'kyā kyā bhoga lāge?' brāhmaṇe puchilā



SYNONYMS



*nṛtya*-gīta kari'-after performing dancing and chanting; *jaga-mohane*-in the corridor of the temple; *vasilā*-he sat down; *kyā kyā*-what; *bhoga*-foods; *lāge*-they offer; *brāhmaṇe*-from the brāhmaṇa priest; *puchilā*-inquired.



TRANSLATION



In the corridor of the temple, from which people generally viewed the Deity, Mādhavendra Purī chanted and danced. Then he sat down there and asked a brāhmaṇa what kinds of foods they offered to the Deity.





TEXT 114





sevāra sauṣṭhava dekhi' ānandita mane



uttama bhoga lāge--ethā bujhi anumāne



SYNONYMS



*sevāra*-of the worship; *sauṣṭhava*-excellence; *dekhi'*-seeing; *ānandita*-pleased; *mane*-in the mind; *uttama bhoga*-first-class foods; *lāge*-they offer; *ethā*-thus; *bujhi*-I understand; *anumāne*-by deduction.



TRANSLATION



From the excellence of the arrangements, Mādhavendra Purī understood by deduction that only the best food was offered.





TEXT 115





yaiche ihā bhoga lāge, sakala-i puchiba



taiche bhiyāne bhoga gopāle lāgāiba



SYNONYMS



*yaiche*-just like; *ihā*-here; *bhoga*-foods; *lāge*-they offer; *sakala*-i-all; *puchiba*-I shall inquire; *taiche*-similarly; *bhiyāne*-in the kitchen; *bhoga*-foods; *gopāle*-to Śrī Gopāla; *lāgāiba*-I shall arrange.



TRANSLATION



Mādhavendra Purī thought, "I shall inquire from the priest what foods are offered to Gopīnātha so that by making arrangements in our kitchen, we can offer similar foods to Śrī Gopāla."





TEXT 116





ei lāgi' puchilena brāhmaṇera sthāne



brāhmaṇa kahila saba bhoga-vivaraṇe



SYNONYMS



*ei lāgi'*-for this matter; *puchilena*-he inquired; *brāhmaṇera sthāne*-from the brāhmaṇa; *brāhmaṇa*-the priest; *kahila*-informed; *saba*-everything; *bhoga*-foods; *vivaraṇe*-in description.



TRANSLATION



When the brāhmaṇa priest was questioned about this matter, he explained in detail what kinds of food were offered to the Deity of Gopīnātha.





TEXT 117





sandhyāya bhoga lāge kṣīra--'amṛta-keli'-nāma



dvādaśa mṛt-pātre bhari' amṛta-samāna



SYNONYMS



*sandhyāya*-in the evening; *bhoga*-foods; *lāge*-they offer; *kṣīra*-sweet rice; *amṛta*-keli-nāma-named amṛta-keli; *dvādaśa*-twelve; *mṛt*-pātre-earthen pots; *bhari'*-filling; *amṛta*-samāna-just like nectar.



TRANSLATION



The brāhmaṇa priest said, "In the evening the Deity is offered sweet rice in twelve earthen pots. Because the taste is as good as nectar [amṛta], it is named amṛta-keli.





TEXT 118





'gopīnāthera kṣīra' bali' prasiddha nāma yāra



pṛthivīte aiche bhoga kāhāṅ nāhi āra



SYNONYMS



*gopīnāthera kṣīra*-the sweet rice offered to Gopīnātha; *bali'*-as; *prasiddha*-celebrated; *nāma*-the name; *yāra*-of which; *pṛthivīte*-throughout the whole world; *aiche*-such; *bhoga*-food; *kāhāṅ*-anywhere; *nāhi*-not; *āra*-else.



TRANSLATION



"This sweet rice is celebrated throughout the world as gopīnātha-kṣīra. It is not offered anywhere else in the world."





TEXT 119





hena-kāle sei bhoga ṭhākure lāgila



śuni' purī-gosāñi kichu mane vicārila



SYNONYMS



*hena*-kāle-at this time; *sei bhoga*-that wonderful food; *ṭhākure*-in front of the Deity; *lāgila*-was placed; *śuni'*-hearing; *purī*-gosāñi-Mādhavendra Purī; *kichu*-something; *mane*-within the mind; *vicārila*-considered.



TRANSLATION



While Mādhavendra Purī was talking with the brāhmaṇa priest, the sweet rice was placed before the Deity as an offering. Hearing this, Mādhavendra Purī thought as follows.





TEXT 120





ayācita kṣīra prasāda alpa yadi pāi



svāda jāni' taiche kṣīra gopāle lāgāi



SYNONYMS



*ayācita*-without asking; *kṣīra*-sweet rice; *prasāda*-remnants of food; *alpa*-a little; *yadi*-if; *pāi*-I get; *svāda*-the taste; *jāni'*-knowing; *taiche*-similar; *kṣīra*-sweet rice; *gopāle*-to my Gopāla; *lāgāi*-I can offer.



TRANSLATION



"If, without my asking, a little sweet rice is given to me, I can then taste it and make a similar preparation to offer my Lord Gopāla."





TEXT 121





ei icchāya lajjā pāñā viṣṇu-smaraṇa kaila



hena-kāle bhoga sari' ārati bājila



SYNONYMS



*ei icchāya*-by this desire; *lajjā*-shame; *pāñā*-getting; *viṣṇu*-smaraṇa-remembrance of Lord Viṣṇu; *kaila*-did; *hena*-kāle-at that time; *bhoga*-the food; *sari'*-being finished; *ārati*-the ārati ceremony; *bājila*-was sounded.



TRANSLATION



Mādhavendra Purī became greatly ashamed when he desired to taste the sweet rice, and he immediately began to think of Lord Viṣṇu. While he was thus thinking of Lord Viṣṇu, the offering was completed, and the ārati ceremony began.





TEXT 122





ārati dekhiyā purī kaila namaskāra



bāhire āilā, kāre kichu nā kahila āra



SYNONYMS



*ārati dekhiyā*-after seeing the ārati; *purī*-Mādhavendra Purī; *kaila*-offered; *namaskāra*-obeisances; *bāhire āilā*-he went out; *kāre*-to anyone; *kichu*-anything; *nā*-not; *kahila*-say; *āra*-more.



TRANSLATION



After the ārati was finished, Mādhavendra Purī offered his obeisances to the Deity and then left the temple. He did not say anything more to anyone.





TEXT 123





ayācita-vṛtti purī--virakta, udāsa



ayācita pāile khā'na, nahe upavāsa



SYNONYMS



*ayācita*-vṛtti-accustomed to avoid begging; *purī*-Mādhavendra Purī; *virakta*-unattached; *udāsa*-indifferent; *ayācita*-without begging; *pāile*-if getting; *khā'na*-he eats; *nahe*-if not; *upavāsa*-fasting.



TRANSLATION



Mādhavendra Purī avoided begging. He was completely unattached and indifferent to material things. If, without his begging, someone offered him some food, he would eat; otherwise he would fast.



PURPORT



This is the paramahaṁsa stage, the highest stage for a sannyāsī. A sannyāsī can beg from door to door just to collect food, but a paramahaṁsa who has taken ayācita-vṛtti, or ājagara-vṛtti, does not ask anyone for food. If someone offers him food voluntarily, he eats. Ayācita-vṛtti means being accustomed to refrain from begging, and ājagara-vṛtti indicates one who is compared to a python, the big snake that makes no effort to acquire food but rather allows food to come automatically within its mouth. In other words, a paramahaṁsa simply engages exclusively in the service of the Lord without caring even for eating or sleeping. It was stated about the six Gosvāmīs: nidrāhāra-vihārakādi-vijitau. In the paramahaṁsa stage one conquers the desire for sleep, food and sense gratification. One remains a humble, meek mendicant engaged in the service of the Lord day and night. Mādhavendra Purī had attained this paramahaṁsa stage.





TEXT 124





premāmṛte tṛpta, kṣudhā-tṛṣṇā nāhi bādhe



kṣīra-icchā haila, tāhe māne aparādhe



SYNONYMS



*prema-amṛte tṛpta*-being satisfied only in the loving service of the Lord; *kṣudhā*-tṛṣṇā-hunger and thirst; *nāhi*-not; *bādhe*-impede; *kṣīra*-for sweet rice; *icchā*-the desire; *haila*-became; *tāhe*-for that reason; *māne*-he considers; *aparādhe*-offense.



TRANSLATION



A paramahaṁsa like Mādhavendra Purī is always satisfied in the loving service of the Lord. Material hunger and thirst cannot impede his activities. When he desired to taste a little sweet rice offered to the Deity, he considered that he had committed an offense by desiring to eat what was being offered to the Deity.



PURPORT



It is advisable that food being offered to the Deity be covered when taken from the kitchen to the Deity room. In that way, others may not see it. Those who are not accustomed to following the advanced regulative devotional principles may desire to eat the food, and that is an offense. Therefore no one should be given a chance to even see it. However, when it is brought before the Deity, it must be uncovered. Seeing the food uncovered before the Deity, Mādhavendra Purī desired to taste a little of it so that he could prepare a similar sweet rice for his Gopāla. Mādhavendra Purī was so strict, however, that he considered this to be an offense. Consequently he left the temple without saying anything to anyone. The paramahaṁsa is therefore called vijita-ṣaḍ-guṇa. He must conquer the six material qualities-kāma, krodha, lobha, moha, matsarya and kṣudhā-tṛṣṇā (lust, anger, greed, illusion, enviousness and hunger and thirst).





TEXT 125





grāmera śūnya-hāṭe vasi' karena kīrtana



ethā pūjārī karāila ṭhākure śayana



SYNONYMS



*grāmera*-of the village; *śūnya-hāṭe*-in the vacant marketplace; *vasi'*-sitting down; *karena*-performs; *kīrtana*-chanting; *ethā*-in the temple; *pūjārī*-the priest; *karāila*-made; *ṭhākure*-the Deity; *śayana*-lying down.



TRANSLATION



Mādhavendra Purī left the temple and sat down in the village marketplace, which was vacant. Sitting there, he began to chant. In the meantime, the temple priest laid the Deity down to rest.



PURPORT



Although Mādhavendra Purī was not interested in eating and sleeping, his interest in chanting the mahā-mantra was as acute as if he were an aspiring transcendentalist rather than a paramahaṁsa. This means that even in the paramahaṁsa stage, one cannot give up chanting. Haridāsa Ṭhākura and the Gosvāmīs were all engaged in chanting a fixed number of rounds; therefore chanting on beads is very important for everyone, even though one may become a paramahaṁsa. This chanting can be executed anywhere, either inside or outside the temple. Mādhavendra Purī even sat down in a vacant marketplace to perform his chanting. As stated by Śrīnivāsa Ācārya in his prayers to the Gosvāmīs: nāma-gāna-natibhiḥ. A paramahaṁsa devotee is always engaged in chanting and rendering loving service to the Lord. Chanting the Lord's holy names and engaging in His service are identical. As stated in *Śrīmad-Bhāgavatam* (7.5.23), there are nine kinds of devotional service: hearing (śravaṇam), chanting (kīrtanam), remembering (viṣṇoḥ smaraṇam), serving (pāda-sevanam), worship of the Deity (arcanam), praying (vandanam), carrying out orders (dāsyam), serving Him as a friend (sakhyam) and sacrificing everything for the Lord (ātma-nivedanam). Although each process appears distinct, when one is situated on the absolute platform he can see that they are identical. For instance, hearing is as good as chanting, and remembering is as good as chanting or hearing. Similarly, engaging in Deity worship is as good as chanting, hearing or remembering. The devotee is expected to accept all nine processes of devotional service, but even if only one process is properly executed, he can still attain the highest position (paramahaṁsa) and go back home, back to Godhead.





TEXT 126





nija kṛtya kari' pūjārī karila śayana



svapane ṭhākura āsi' balilā vacana



SYNONYMS



*nija kṛtya*-his own duty; *kari'*-finishing; *pūjārī*-the brāhmaṇa priest in the temple; *karila*-took; *śayana*-rest; *svapane*-in a dream; *ṭhākura*-the Deity; *āsi'*-coming there; *balilā*-said; *vacana*-the words.



TRANSLATION



Finishing his daily duties, the priest went to take rest. In a dream he saw the Gopīnātha Deity come to talk to him, and He spoke as follows.





TEXT 127





uṭhaha, pūjārī, kara dvāra vimocana



kṣīra eka rākhiyāchi sannyāsi-kāraṇa



SYNONYMS



*uṭhaha*-please get up; *pūjārī*-O priest; *kara*-just do; *dvāra*-the door; *vimocana*-opening; *kṣīra*-sweet rice; *eka*-one pot; *rākhiyāchi*-I have kept; *sannyāsi*-of the mendicant, Mādhavendra Purī; *kāraṇa*-for the reason.



TRANSLATION



"O priest, please get up and open the door of the temple. I have kept one pot of sweet rice for the sannyāsī Mādhavendra Purī.





TEXT 128





dhaḍāra añcale ḍhākā eka kṣīra haya



tomarā nā jānilā tāhā āmāra māyāya



SYNONYMS



*dhaḍāra*-of the cloth curtain; *añcale*-by the skirt; *ḍhākā*-covered; *eka*-one; *kṣīra*-pot of sweet rice; *haya*-there is; *tomarā*-you; *nā*-not; *jānilā*-knew; *tāhā*-that; *āmāra*-of Me; *māyāya*-by the trick.



TRANSLATION



"This pot of sweet rice is just behind My cloth curtain. You did not see it because of My tricks.





TEXT 129





mādhava-purī sannyāsī āche hāṭete vasiñā



tāhāke ta' ei kṣīra śīghra deha lañā



SYNONYMS



*mādhava-purī*-of the name Mādhavendra Purī; *sannyāsī*-a mendicant; *āche*-there is; *hāṭete*-in the marketplace; *vasiñā*-sitting; *tāhāke*-to him; *ta'*-certainly; *ei*-this; *kṣīra*-pot of sweet rice; *śīghra*-very quickly; *deha*-give; *lañā*-taking.



TRANSLATION



"A sannyāsī named Mādhavendra Purī is sitting in the vacant marketplace. Please take this pot of sweet rice from behind Me and deliver it to him."





TEXT 130





svapna dekhi' pūjārī uṭhi' karilā vicāra



snāna kari' kapāṭa khuli, mukta kaila dvāra



SYNONYMS



*svapna dekhi'*-after seeing the dream; *pūjārī*-the priest; *uṭhi'*-getting up; *karilā*-made; *vicāra*-considerations; *snāna kari'*-taking his bath before entering the Deity room; *kapāṭa*-the door; *khuli*-opening; *mukta*-opened; *kaila*-made; *dvāra*-the doors.



TRANSLATION



Awaking from the dream, the priest immediately rose from bed and thought it wise to take a bath before entering the Deity's room. He then opened the temple door.





TEXT 131





dhaḍāra āṅcala-tale pāila sei kṣīra



sthāna lepi' kṣīra lañā ha-ila bāhira



SYNONYMS



*dhaḍāra*-of the mantle; *āṅcala*-tale-at the skirt; *pāila*-he got; *sei*-that; *kṣīra*-pot of sweet rice; *sthāna lepi'*-mopping that place; *kṣīra*-the pot of sweet rice; *lañā*-taking; *ha-ila*-he went; *bāhira*-out of the temple.



TRANSLATION



According to the Deity's directions, the priest found the pot of sweet rice behind the cloth curtain. He removed the pot and mopped up the place where it had been kept. He then went out of the temple.





TEXT 132





dvāra diyā grāme gelā sei kṣīra lañā



hāṭe hāṭe bule mādhava-purīke cāhiñā



SYNONYMS



*dvāra diyā*-closing the door; *grāme*-to the village; *gelā*-went; *sei*-that; *kṣīra*-pot of sweet rice; *lañā*-taking; *hāṭe hāṭe*-in every stall; *bule*-walks; *mādhava-purīke*-to Mādhavendra Purī; *cāhiñā*-calling.



TRANSLATION



Closing the door of the temple, he went to the village with the pot of sweet rice. He called out in every stall in search of Mādhavendra Purī.





TEXT 133





kṣīra laha ei, yāra nāma 'mādhava-purī'



tomā lāgi' gopīnātha kṣīra kaila curi



SYNONYMS



*kṣīra laha*-take the pot of sweet rice; *ei*-this; *yāra*-whose; *nāma*-name; *mādhava*-purī-Mādhavendra Purī; *tomā lāgi'*-for you only; *gopīnātha*-the Deity of Lord Gopīnātha; *kṣīra*-the pot of sweet rice; *kaila*-did; *curi*-steal.



TRANSLATION



Holding the pot of sweet rice, the priest called, "Will he whose name is Mādhavendra Purī please come and take this pot! Gopīnātha has stolen this pot of sweet rice for you!"



PURPORT



The difference between the Absolute Truth and relative truth is explained here. Lord Gopīnātha has openly declared herein that He is a thief. He had stolen the pot of sweet rice, and this was not kept a secret because His act of stealing is a source of great transcendental bliss. In the material world, theft is criminal, but in the spiritual world the Lord's stealing is a source of transcendental bliss. Mundane rascals, who cannot understand the absolute nature of the Personality of Godhead, sometimes call Lord Śrī Kṛṣṇa immoral, but they do not know that His seemingly immoral activities, which are not kept secret, afford pleasure to the devotees. Not understanding the transcendental behavior of the Supreme Personality of Godhead, these rascals slur His character and immediately fall into the category of miscreants (rascals, lowest among men, demons and those whose knowledge is taken away by the illusory energy). Kṛṣṇa explains in the *Bhagavad-gītā* (7.15):





na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ



"Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons, do not surrender unto Me." (Bg. 7.15)





Mundane rascals cannot understand that whatever Kṛṣṇa does, being absolute in nature, is all good. This quality of the Lord is explained in *Śrīmad-Bhāgavatam* (10.33.29). One may consider certain acts of a supremely powerful person to be immoral by mundane calculations, but this is not actually the case. For example, the sun absorbs water from the surface of the earth, but it does not absorb water only from the sea. It also absorbs water from filthy sewers and ditches containing urine and other impure substances. The sun is not polluted by absorbing such water. Rather, the sun makes the filthy place pure. If a devotee approaches the Supreme Personality of Godhead for an immoral or improper purpose, he nonetheless becomes purified; the Lord does not become infected. In *Śrīmad-Bhāgavatam* (10.29.15) it is stated that if one approaches the Supreme Lord even out of lust, anger or fear (kāmaṁ krodhaṁ bhayam), he is purified. The gopīs, being young girls, approached Kṛṣṇa because He was a beautiful young boy. From the external point of view, they approached the Lord out of lust, and the Lord danced with them at midnight. From the mundane point of view, these activities may appear immoral because a married or unmarried young girl cannot leave home to mix with a young boy and dance with him. Although this is immoral from the mundane viewpoint, the activities of the gopīs are accepted as the highest form of worship because it was Lord Kṛṣṇa whom they approached with lusty desires in the dead of night.



But these things cannot be understood by nondevotees. One must understand Kṛṣṇa in tattva (truth). One should use his common sense and consider that if simply by chanting Kṛṣṇa's holy name one is purified, how then can the person Kṛṣṇa be immoral? Unfortunately, mundane fools are accepted as educational leaders and are offered exalted posts for teaching irreligious principles to the general populace. This is explained in *Śrīmad-Bhāgavatam* (7.5.31): andhā yathāndhair upanīyamānāḥ. Blind men are trying to lead other blind men. Due to the immature understanding of such rascals, common men should not discuss Kṛṣṇa's pastimes with the gopīs. A nondevotee should not even discuss His stealing sweet rice for His devotees. It is warned that one should not even think about these things. Although Kṛṣṇa is the purest of the pure, mundane people, thinking of Kṛṣṇa's pastimes that appear immoral, themselves become polluted. Śrī Caitanya Mahāprabhu therefore never publicly discussed Kṛṣṇa's dealings with the gopīs. He used to discuss these dealings only with three confidential friends. He never discussed rāsa-līlā publicly, as the professional reciters do, although they do not understand Kṛṣṇa or the nature of the audience. However, Śrī Caitanya Mahāprabhu encouraged the public chanting of the holy name on a huge scale for as many hours as possible.





TEXT 134





kṣīra lañā sukhe tumi karaha bhakṣaṇe



tomā-sama bhāgyavān nāhi tribhuvane



SYNONYMS



*kṣīra lañā*-taking the pot of sweet rice; *sukhe*-in happiness; *tumi*-you; *karaha*-do; *bhakṣaṇe*-eating; *tomā*-sama-like you; *bhāgyavān*-fortunate; *nāhi*-there is no one; *tri*-bhuvane-within the three worlds.



TRANSLATION



The priest continued, "Would the sannyāsī whose name is Mādhavendra Purī please come and take this pot of sweet rice and enjoy the prasāda with great happiness! You are the most fortunate person within these three worlds!"



PURPORT



Here is an example of a personal benediction by Kṛṣṇa's immoral activity. By Gopīnātha's stealing for His devotee, the devotee becomes the most fortunate person within the three words. Thus even the Lord's criminal activities make His devotee the most fortunate person. How can a mundane rascal understand the pastimes of Kṛṣṇa and judge whether He is moral or immoral? Since Kṛṣṇa is the Absolute Truth, there are no mundane distinctions such as moral and immoral. Whatever He does is good. This is the real meaning of "God is good." He is good in all circumstances because He is transcendental, outside the jurisdiction of this material world. Therefore, Kṛṣṇa can be understood only by those who are already living in the spiritual world. This is corroborated in the *Bhagavad-gītā* (14.26):





māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate



"One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman."





One who is engaged in unalloyed devotional service to the Lord is already situated in the spiritual world (brahma-bhūyāya kalpate). In all circumstances, his activities and dealings with Kṛṣṇa are transcendental and thus not understandable by mundane moralists. It is therefore better not to discuss such activities among mundane people. It is better to give them the Hare Kṛṣṇa mahā-mantra so that they will be gradually purified and then come to understand the transcendental activities of Kṛṣṇa.





TEXT 135





eta śuni' purī-gosāñi paricaya dila



kṣīra diyā pūjārī tāṅre daṇḍavat haila



SYNONYMS



*eta śuni'*-hearing this; *purī*-gosāñi-Mādhavendra Purī; *paricaya*-introduction; *dila*-gave; *kṣīra diyā*-delivering the pot of sweet rice; *pūjārī*-the priest; *tāṅre*-to him; *daṇḍavat haila*-offered obeisances.



TRANSLATION



Hearing this invitation, Mādhavendra Purī came out and identified himself. The priest then delivered the pot of sweet rice and offered his obeisances, falling flat before him.



PURPORT



A brāhmaṇa is not supposed to offer his obeisances by falling flat before anyone because a brāhmaṇa is considered to be in the highest caste. However, when a brāhmaṇa sees a devotee, he offers his daṇḍavats. This brāhmaṇa priest did not ask Mādhavendra Purī whether he was a brāhmaṇa, but when he saw that Mādhavendra Purī was such a bona fide devotee that Kṛṣṇa would even steal for him, he immediately understood the position of the saint. As stated by Śrī Caitanya Mahāprabhu: kibā vipra, kibā nyāsī, śūdra kene naya yei kṛṣṇa-tattva-vettā, sei 'guru' haya. (Cc. Madhya 8.128) Had the brāhmaṇa priest been an ordinary brāhmaṇa, Gopīnātha would not have talked with him in a dream. Since the Deity spoke to both Mādhavendra Purī and the brāhmaṇa priest in dreams, practically speaking they were on the same platform. However, because Mādhavendra Purī was a senior sannyāsī Vaiṣṇava, a paramahaṁsa, the priest immediately fell flat before him and offered obeisances.





TEXT 136





kṣīrera vṛttānta tāṅre kahila pūjārī



śuni' premāviṣṭa haila śrī-mādhava-purī



SYNONYMS



*kṣīrera vṛttānta*-all the incidents that took place on account of the pot of sweet rice; *tāṅre*-to Mādhavendra Purī; *kahila*-explained; *pūjārī*-the priest; *śuni'*-hearing; *prema-āviṣṭa*-saturated with love of Godhead; *haila*-became; *śrī*-mādhava-purī-Śrīla Mādhavendra Purī.



TRANSLATION



When the story about the pot of sweet rice was explained to him in detail, Śrī Mādhavendra Purī at once became absorbed in ecstatic love of Kṛṣṇa.





TEXT 137





prema dekhi' sevaka kahe ha-iyā vismita



kṛṣṇa ye iṅhāra vaśa,--haya yathocita



SYNONYMS



*prema dekhi'*-seeing the ecstatic position of Mādhavendra Purī; *sevaka*-the priest; *kahe*-said; *ha*-iyā-being; *vismita*-struck with wonder; *kṛṣṇa*-Lord Kṛṣṇa; *ye*-that; *iṅhāra*-by him; *vaśa*-obliged; *haya*-it is; *yathocita*-befitting.



TRANSLATION



Upon seeing the ecstatic loving symptoms manifest in Mādhavendra Purī, the priest was struck with wonder. He could understand why Kṛṣṇa had become so much obliged to him, and he saw that Kṛṣṇa's action was befitting.



PURPORT



A devotee can bring Kṛṣṇa perfectly under his control. This is explained in *Śrīmad-Bhāgavatam* (10.14.3): ajita jito 'py asi tais tri-lokyām. Kṛṣṇa is never conquered by anyone, but a devotee can conquer Him through devotional service. As stated in the Brahma-saṁhitā (5.33): vedeṣu durlabham adurlabham ātma-bhaktau. One cannot understand Kṛṣṇa simply by reading Vedic literature. Although all Vedic literature is meant for understanding Kṛṣṇa, one cannot understand Kṛṣṇa without being a lover of Kṛṣṇa. Therefore along with the reading of Vedic literature (svādhyāya), one must engage in devotional worship of the Deity (arcana-vidhi). Together these will enhance the devotee's transcendental understanding of devotional service. Śravaṇādi śuddha-citte karaye udaya (Cc. Madhya 22.107). Love of Godhead is dormant within everyone's heart, and if one simply follows the standard process of devotional service, it is awakened. But foolish mundane people who simply read about Kṛṣṇa mistakenly think that He is immoral or criminal.





TEXT 138





eta bali' namaskari' karilā gamana



āveśe karilā purī se kṣīra bhakṣaṇa



SYNONYMS



*eta bali'*-saying this; *namaskari'*-offering obeisances; *karilā gamana*-returned; *āveśe*-in ecstasy; *karilā*-did; *purī*-Purī Gosāñi; *se*-that; *kṣīra*-sweet rice; *bhakṣaṇa*-eating.



TRANSLATION



The priest offered his obeisances to Mādhavendra Purī and returned to the temple. Then, in ecstasy, Mādhavendra Purī ate the sweet rice offered to him by Kṛṣṇa.





TEXT 139





pātra prakṣālana kari' khaṇḍa khaṇḍa kaila



bahir-vāse bāndhi' sei ṭhikāri rākhila



SYNONYMS



*pātra*-the pot; *prakṣālana kari'*-washing; *khaṇḍa khaṇḍa*-breaking into pieces; *kaila*-did; *bahir-vāse*-in his outer wrapper; *bāndhi'*-binding; *sei*-those; *ṭhikāri*-pieces of pot; *rākhila*-kept.



TRANSLATION



After this, Mādhavendra Purī washed the pot and broke it into pieces. He then bound all the pieces in his outer cloth and kept them nicely.





TEXT 140





prati-dina eka-khāni karena bhakṣaṇa



khāile premāveśa haya,--adbhuta kathana



SYNONYMS



*prati*-dina-every day; *eka-khāni*-one piece; *karena*-does; *bhakṣaṇa*-eating; *khāile*-by eating; *prema-āveśa*-ecstasy; *haya*-there is; *adbhuta*-wonderful; *kathana*-narrations.



TRANSLATION



Each day, Mādhavendra Purī would eat one piece of that earthen pot, and after eating it he would immediately be overwhelmed with ecstasy. These are wonderful stories.





TEXT 141





'ṭhākura more kṣīra dila--loka saba śuni'



dine loka-bhiḍa habe mora pratiṣṭhā jāni'



SYNONYMS



*ṭhākura*-the Lord; *more*-to me; *kṣīra*-sweet rice; *dila*-has given; *loka*-the people; *saba*-all; *śuni'*-after hearing; *dine*-at daytime; *loka*-of people; *bhiḍa*-crowd; *habe*-there will be; *mora*-my; *pratiṣṭhā*-fame; *jāni'*-knowing.



TRANSLATION



Having broken the pot and bound the pieces in his cloth, Mādhavendra Purī began to think, "The Lord has given me a pot of sweet rice, and when the people hear of this tomorrow morning, there will be great crowds."





TEXT 142





sei bhaye rātri-śeṣe calilā śrī-purī



sei-khāne gopīnāthe daṇḍavat kari'



SYNONYMS



*sei bhaye*-fearing that; *rātri-śeṣe*-at the end of the night; *calilā*-left; *śrī-purī*-Śrī Mādhavendra Purī; *sei*-khāne-on that spot; *gopīnāthe*-to Lord Gopīnātha; *daṇḍavat*-obeisances; *kari'*-doing.



TRANSLATION



Thinking this, Śrī Mādhavendra Purī offered his obeisances to Gopīnātha on the spot and left Remuṇā before morning.





TEXT 143





cali' cali' āilā purī śrī-nīlācala



jagannātha dekhi' hailā premete vihvala



SYNONYMS



*cali' cali'*-walking and walking; *āilā*-he reached; *purī*-Jagannātha Purī; *śrī*-nīlācala-known as Nīlācala; *jagannātha dekhi'*-seeing Lord Jagannātha; *hailā*-became; *premete*-in love; *vihvala*-overwhelmed.



TRANSLATION



Walking and walking, Mādhavendra Purī finally reached Jagannātha Purī, which is also known as Nīlācala. There he saw Lord Jagannātha and was overwhelmed with loving ecstasy.





TEXT 144





premāveśe uṭhe, paḍe, hāse, nāce, gāya



jagannātha-daraśane mahā-sukha pāya



SYNONYMS



*prema-āveśe*-in loving ecstasy; *uṭhe*-sometimes stands; *paḍe*-sometimes falls; *hāse*-laughs; *nāce*-dances; *gāya*-sings; *jagannātha daraśane*-by seeing Lord Jagannātha in the temple; *mahā*-sukha-transcendental happiness; *pāya*-he felt.



TRANSLATION



When Mādhavendra Purī was overwhelmed in the ecstasy of love of Godhead, he sometimes stood up and sometimes fell to the ground. Sometimes he laughed, danced and sang. In this way he enjoyed transcendental bliss by seeing the Jagannātha Deity.





TEXT 145





'mādhava-purī śrīpāda āila',--loke haila khyāti



saba loka āsi' tāṅre kare bahu bhakti



SYNONYMS



*mādhava-purī*-Śrī Mādhavendra Purī; *śrīpāda*-sannyāsī; *āila*-has come; *loke*-among the people; *haila*-there was; *khyāti*-reputation; *saba loka*-all people; *āsi'*-coming; *tāṅre*-unto him; *kare*-do; *bahu*-much; *bhakti*-devotion.



TRANSLATION



When Mādhavendra Purī came to Jagannātha Purī, people were aware of his transcendental reputation. Therefore crowds of people came and offered him all sorts of respect in devotion.





TEXT 146





pratiṣṭhāra svabhāva ei jagate vidita



ye nā vāñche, tāra haya vidhātā-nirmita



SYNONYMS



*pratiṣṭhāra*-of reputation; *svabhāva*-the nature; *ei*-this; *jagate*-in the world; *vidita*-known; *ye*-the person who; *nā vāñche*-does not desire it; *tāra*-of him; *haya*-it is; *vidhātā*-nirmita-created by providence.



TRANSLATION



Even though one may not like it, reputation, as ordained by providence, comes to him. Indeed, one's transcendental reputation is known throughout the entire world.





TEXT 147





pratiṣṭhāra bhaye purī gelā palāñā



kṛṣṇa-preme pratiṣṭhā cale saṅge gaḍāñā



SYNONYMS



*pratiṣṭhāra bhaye*-in fear of reputation; *purī*-Mādhavendra Purī; *gelā*-went away; *palāñā*-fleeing; *kṛṣṇa-preme*-in love of Kṛṣṇa; *pratiṣṭhā*-reputation; *cale*-goes; *saṅge*-simultaneously; *gaḍāñā*-gliding down.



TRANSLATION



Being afraid of his reputation [pratiṣṭhā], Mādhavendra Purī fled from Remuṇā. But the reputation brought by love of Godhead is so sublime that it goes along with the devotee, as if following him.



PURPORT



Almost all the conditioned souls within the material world are envious. Jealous people generally turn against one who automatically attains some reputation. This is natural for jealous people. Consequently, when a devotee is fit to receive worldly reputation, he is envied by many people. This is quite natural. When a person, out of humility, does not desire fame, people generally think him quite humble and consequently give him all kinds of fame. Actually a Vaiṣṇava does not hanker after fame or a great reputation. Mādhavendra Purī, the king of Vaiṣṇavas, bore his reputation, but he wanted to keep himself outside of the vision of the general populace. He wanted to cover his real identity as a great devotee of the Lord, but when people saw him overwhelmed in the ecstasy of love of Godhead, they naturally gave credit to him. Actually a first-class reputation is due Mādhavendra Purī because he was a most confidential devotee of the Lord. Sometimes a sahajiyā presents himself as being void of desires for reputation (pratiṣṭhā) in order to become famous as a humble man. Such people cannot actually attain the platform of celebrated Vaiṣṇavas.





TEXT 148





yadyapi udvega haila palāite mana



ṭhākurera candana-sādhana ha-ila bandhana



SYNONYMS



*yadyapi*-although; *udvega*-anxiety; *haila*-there was; *palāite*-to go away; *mana*-the mind; *ṭhākurera*-of the Lord; *candana*-of the sandalwood; *sādhana*-the collecting; *ha*-ila-there was; *bandhana*-bondage.



TRANSLATION



Mādhavendra Purī wanted to leave Jagannātha Purī because the people were honoring him as a great devotee; however, this threatened to hinder his collecting sandalwood for the Gopāla Deity.





TEXT 149





jagannāthera sevaka yata, yateka mahānta



sabāke kahila purī gopāla-vṛttānta



SYNONYMS



*jagannāthera sevaka*-the servants of Lord Jagannātha; *yata*-all; *yateka mahānta*-all respectable devotees; *sabāke*-unto everyone; *kahila*-told; *purī*-Mādhavendra Purī; *gopāla-vṛttānta*-the narration of Gopāla.



TRANSLATION



Śrī Mādhavendra Purī told all the servants of Lord Jagannātha and all the great devotees there the story of the appearance of Śrī Gopāla.





TEXT 150





gopāla candana māge,--śuni' bhakta-gaṇa



ānande candana lāgi' karila yatana



SYNONYMS



*gopāla*-Lord Gopāla at Vṛndāvana; *candana*-sandalwood; *māge*-wants; *śuni'*-hearing; *bhakta-gaṇa*-all the devotees; *ānande*-in great pleasure; *candana lāgi'*-for sandalwood; *karila*-made; *yatana*-endeavor.



TRANSLATION



When all the devotees at Jagannātha Purī heard that the Gopāla Deity wanted sandalwood, in great pleasure they all endeavored to collect it.





TEXT 151





rāja-pātra-sane yāra yāra paricaya



tāre māgi' karpūra-candana karilā sañcaya



SYNONYMS



*rāja*-pātra-government officers; *sane*-with; *yāra yāra*-whoever; *paricaya*-had acquaintance; *tāre māgi'*-begging them; *karpūra*-candana-camphor and sandalwood; *karilā*-made; *sañcaya*-collection.



TRANSLATION



Those who were acquainted with government officers met with them and begged for camphor and sandalwood, which they collected.



PURPORT



It appears that malayaja-candana (sandalwood) and camphor were used for the Jagannātha Deity. The camphor was used in His ārātrika, and the sandalwood was used to smear His body. Both these items were under government control; therefore the devotees had to meet with the government officials. Informing them of all the details, they attained permission to take the sandalwood and camphor outside Jagannātha Purī.





TEXT 152





eka vipra, eka sevaka, candana vahite



purī-gosāñira saṅge dila sambala-sahite



SYNONYMS



*eka vipra*-one brāhmaṇa; *eka sevaka*-one servant; *candana*-the sandalwood; *vahite*-to carry; *purī*-gosāñira-Mādhavendra Purī; *saṅge*-with; *dila*-gave; *sambala*-sahite-with the necessary expenditure.



TRANSLATION



One brāhmaṇa and one servant were given to Mādhavendra Purī just to carry the sandalwood. He was also given the necessary traveling expenses.





TEXT 153





ghāṭī-dānī chāḍāite rāja-pātra dvāre



rāja-lekhā kari' dila purī-gosāñira kare



SYNONYMS



*ghāṭī*-dānī-from the toll collectors; *chāḍāite*-to get release; *rāja*-pātra-papers showing governmental sanction; *dvāre*-at the gates; *rāja*-lekhā-governmental permission; *kari'*-showing; *dila*-delivered; *purī-gosāñira*-of Purī Gosāñi, Mādhavendra Purī; *kare*-into the hand.



TRANSLATION



To get past the toll collectors along the way, Mādhavendra Purī was supplied with the necessary release papers from government officers. The papers were placed in his hand.





TEXT 154





calila mādhava-purī candana lañā



kata-dine remuṇāte uttarila giyā



SYNONYMS



*calila*-proceeded; *mādhava*-purī-Mādhavendra Purī; *candana lañā*-taking the sandalwood; *kata*-dine-after some days; *remuṇāte*-at the same temple of Remuṇā; *uttarila*-reached; *giyā*-going.



TRANSLATION



In this way Mādhavendra Purī started for Vṛndāvana with the burden of sandalwood, and after some days he again reached the village of Remuṇā and the Gopīnātha temple there.





TEXT 155





gopīnātha-caraṇe kaila bahu namaskāra



premāveśe nṛtya-gīta karilā apāra



SYNONYMS



*gopīnātha*-caraṇe-at the lotus feet of Lord Gopīnātha; *kaila*-made; *bahu*-many; *namaskāra*-obeisances; *prema-āveśe*-in the ecstasy of love; *nṛtya*-gīta-dancing and chanting; *karilā*-performed; *apāra*-unlimitedly.



TRANSLATION



When Mādhavendra Purī reached the temple of Gopīnātha, he offered his respectful obeisances many times at the lotus feet of the Lord. In the ecstasy of love, he began to dance and sing without cessation.





TEXT 156





purī dekhi' sevaka saba sammāna karila



kṣīra-prasāda diyā tāṅre bhikṣā karāila



SYNONYMS



*purī dekhi'*-by seeing Mādhavendra Purī; *sevaka*-the priest or servant; *saba sammāna*-all respects; *karila*-offered; *kṣīra*-prasāda-sweet rice prasāda; *diyā*-offering; *tāṅre*-him; *bhikṣā karāila*-made to eat.



TRANSLATION



When the priest of Gopīnātha saw Mādhavendra Purī again, he offered all respects to him and, giving him the sweet rice prasāda, made him eat.





TEXT 157





sei rātre devālaye karila śayana



śeṣa-rātri haile purī dekhila svapana



SYNONYMS



*sei rātre*-on that night; *deva-ālaye*-in the temple; *karila*-did; *śayana*-sleeping; *śeṣa*-rātri-at the end of the night; *haile*-when it was; *purī*-Mādhavendra Purī; *dekhila*-saw; *svapana*-a dream.



TRANSLATION



Mādhavendra Purī took rest that night in the temple, but toward the end of the night he had another dream.





TEXT 158





gopāla āsiyā kahe,--śuna he mādhava



karpūra-candana āmi pāilāma saba



SYNONYMS



*gopāla*-the Deity of Gopāla; *āsiyā*-coming; *kahe*-says; *śuna*-hear; *he*-O; *mādhava*-Mādhavendra Purī; *karpūra-candana*-the camphor and sandalwood; *āmi*-I; *pāilāma*-have received; *saba*-all.



TRANSLATION



Mādhavendra Purī dreamed that Gopāla came before him and said, "O Mādhavendra Purī, I have already received all the sandalwood and camphor.





TEXT 159





karpūra-sahita ghaṣi' e-saba candana



gopīnāthera aṅge nitya karaha lepana



SYNONYMS



*karpūra*-sahita-with the camphor; *ghaṣi'*-grinding; *e-saba*-all this; *candana*-sandalwood; *gopīnāthera*-of Śrī Gopīnātha; *aṅge*-on the body; *nitya*-daily; *karaha*-do; *lepana*-smearing.



TRANSLATION



"Now just grind all the sandalwood together with the camphor and then smear the pulp on the body of Gopīnātha daily until it is finished.





TEXT 160





gopīnātha āmāra se eka-i aṅga haya



iṅhāke candana dile habe mora tāpa-kṣaya



SYNONYMS



*gopīnātha*-Lord Gopīnātha; *āmāra*-My; *se*-that; *eka*-i-one; *aṅga*-body; *haya*-is; *iṅhāke*-unto Him; *candana dile*-in offering this candana; *habe*-there will be; *mora*-My; *tāpa*-kṣaya-reduction of temperature.



TRANSLATION



"There is no difference between My body and Gopīnātha's body. They are one and the same. Therefore if you smear the sandalwood pulp on the body of Gopīnātha, you will naturally also smear it on My body. Thus the temperature of My body will be reduced.



PURPORT



Gopāla was situated in Vṛndāvana, which was far from Remuṇā. In those days, one had to pass through provinces governed by the Muslims, who sometimes hindered travelers. Considering the trouble of His devotee, Lord Gopāla, the greatest well-wisher of His devotees, ordered Mādhavendra Purī to smear the sandalwood pulp on the body of Gopīnātha, which was nondifferent from the body of Gopāla. In this way the Lord relieved Mādhavendra Purī from trouble and inconvenience.





TEXT 161





dvidhā nā bhāviha, nā kariha kichu mane



viśvāsa kari' candana deha āmāra vacane



SYNONYMS



*dvidhā nā bhāviha*-do not hesitate; *nā kariha*-do not do; *kichu*-anything; *mane*-in the mind; *viśvāsa kari'*-believing Me; *candana*-sandalwood; *deha*-offer; *āmāra vacane*-under My order.



TRANSLATION



"You should not hesitate to act according to My order. Believing in Me, just do what is needed."





TEXT 162





eta bali' gopāla gela, gosāñi jāgilā



gopīnāthera sevaka-gaṇe ḍākiyā ānilā



SYNONYMS



*eta bali'*-saying this; *gopāla*-the Deity of Gopāla; *gela*-disappeared; *gosāñi jāgilā*-Mādhavendra Purī awoke; *gopīnāthera*-of Lord Gopīnātha; *sevaka-gaṇe*-to the servitors; *ḍākiyā*-calling; *ānilā*-brought them.



TRANSLATION



After giving these instructions, Gopāla disappeared, and Mādhavendra Purī awoke. He immediately called for all the servants of Gopīnātha, and they came before him.





TEXT 163





prabhura ājñā haila,--ei karpūra-candana



gopīnāthera aṅge nitya karaha lepana



SYNONYMS



*prabhura ājñā haila*-there was an order of the Lord; *ei*-this; *karpūra*-camphor; *candana*-and sandalwood; *gopīnāthera aṅge*-on the body of Gopīnātha; *nitya*-daily; *karaha*-do; *lepana*-smearing.



TRANSLATION



Mādhavendra Purī said, "Smear the body of Gopīnātha with this camphor and sandalwood I have brought for Gopāla in Vṛndāvana. Do this regularly every day.





TEXT 164





iṅhāke candana dile, gopāla ha-ibe śītala



svatantra īśvara--tāṅra ājñā se prabala



SYNONYMS



*iṅhāke*-unto Gopīnātha; *candana dile*-when sandalwood will be given; *gopāla*-Lord Gopāla in Vṛndāvana; *ha*-ibe-will become; *śītala*-cool; *svatantra īśvara*-the most independent Supreme Personality of Godhead; *tāṅra*-His; *ājñā*-order; *se*-that; *prabala*-powerful.



TRANSLATION



"If the sandalwood pulp is smeared over the body of Gopīnātha, then Gopāla will be cooled. After all, the Supreme Personality of Godhead is completely independent; His order is all-powerful."





TEXT 165





grīṣma-kāle gopīnātha paribe candana



śuni' ānandita haila sevakera mana



SYNONYMS



*grīṣma-kāle*-in the summer; *gopīnātha*-Lord Gopīnātha; *paribe*-will put on; *candana*-sandalwood pulp; *śuni'*-hearing; *ānandita*-pleased; *haila*-became; *sevakera*-of the servants; *mana*-the minds.



TRANSLATION



The servants of Gopīnātha became very pleased to hear that in the summer all the sandalwood pulp would be used to anoint the body of Gopīnātha.





TEXT 166





purī kahe,--ei dui ghaṣibe candana



āra janā-dui deha, diba ye vetana



SYNONYMS



*purī kahe*-Mādhavendra Purī said; *ei dui*-these two assistants; *ghaṣibe*-will grind; *candana*-the sandalwood; *āra*-another; *janā*-dui-two men; *deha*-apply; *diba*-I shall pay; *ye*-that; *vetana*-salary.



TRANSLATION



Mādhavendra Purī said, "These two assistants will regularly grind the sandalwood, and you should also get two other people to help. I shall pay their salary."





TEXT 167





ei mata candana deya pratyaha ghaṣiyā



parāya sevaka saba ānanda kariyā



SYNONYMS



*ei mata*-in this way; *candana*-sandalwood; *deya*-gives; *pratyaha*-daily; *ghaṣiyā*-grinding; *parāya*-caused to put on; *sevaka*-servants; *saba*-all of it; *ānanda*-pleasure; *kariyā*-feeling.



TRANSLATION



In this way Gopīnāthajī was supplied ground sandalwood pulp daily. The servants of Gopīnātha were very pleased with this.





TEXT 168





pratyaha candana parāya, yāvat haila anta



tathāya rahila purī tāvat paryanta



SYNONYMS



*pratyaha*-daily; *candana*-sandalwood pulp; *parāya*-smears over the body; *yāvat*-until; *haila*-there was; *anta*-an end; *tathāya*-there; *rahila*-remained; *purī*-Mādhavendra Purī; *tāvat*-that time; *paryanta*-until.



TRANSLATION



In this way the sandalwood pulp was smeared over the body of Gopīnātha until the whole stock was finished. Mādhavendra Purī stayed there until that time.





TEXT 169





grīṣma-kāla-ante punaḥ nīlācale gelā



nīlācale cāturmāsya ānande rahilā



SYNONYMS



*grīṣma-kāla*-of the summer season; *ante*-at the end; *punaḥ*-again; *nīlācale*-to Jagannātha Purī; *gelā*-went; *nīlācale*-in Jagannātha Purī; *cātur-māsya*-the four months for vows; *ānande*-in great pleasure; *rahilā*-remained.



TRANSLATION



At the end of summer Mādhavendra Purī returned to Jagannātha Purī, where he remained with great pleasure during the whole period of Cāturmāsya.



PURPORT



The Cāturmāsya period begins in the month of Āṣāḍha (June-July) from the day of Ekādaśī called Śayanā-ekādaśī, in the fortnight of the waxing moon. The period ends in the month of Kārtika (October-November) on the Ekādaśī day known as Utthānā-ekādaśī, in the fortnight of the waxing moon. This four-month period is known as Cāturmāsya. Some Vaiṣṇavas also observe it from the full-moon day of Āṣāḍha until the full-moon day of Kārtika. That is also a period of four months. This period, calculated by the lunar months, is called Cāturmāsya, but others also observe Cāturmāsya according to the solar month from Śrāvaṇa to Kārtika. The whole period, either lunar or solar, takes place during the rainy season. Cāturmāsya should be observed by all sections of the population. It does not matter whether one is a gṛhastha or a sannyāsī. The observance is obligatory for all āśramas. The real purpose behind the vow taken during these four months is to minimize the quantity of sense gratification. This is not very difficult. In the month of Śrāvaṇa one should not eat spinach, in the month of Bhādra one should not eat yogurt, and in the month of Āśvina one should not drink milk. One should not eat fish or other nonvegetarian food during the month of Kārtika. A nonvegetarian diet means fish and meat. Similarly, masūra dāl and urad dāl are also considered nonvegetarian. These two dāls contain a great amount of protein, and food rich in protein is considered nonvegetarian. On the whole, during the four-month period of Cāturmāsya one should practice giving up all food intended for sense enjoyment.





TEXT 170





śrī-mukhe mādhava-purīra amṛta-carita



bhakta-gaṇe śunāñā prabhu kare āsvādita



SYNONYMS



*śrī*-mukhe-from the mouth of Śrī Caitanya Mahāprabhu; *mādhava-purīra*-of Mādhavendra Purī; *amṛta*-carita-nectarean characteristics; *bhakta-gaṇe*-the devotees; *śunāñā*-making hear; *prabhu*-the Lord; *kare*-does; *āsvādita*-relished.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu personally praised the nectarean characteristics of Mādhavendra Purī, and while He related all this to the devotees, He personally relished it.





TEXT 171





prabhu kahe,--nityānanda, karaha vicāra



purī-sama bhāgyavān jagate nāhi āra



SYNONYMS



*prabhu kahe*-the Lord said; *nityānanda*-Nityānanda Prabhu; *karaha vicāra*-just consider; *purī*-sama-like Mādhavendra Purī; *bhāgyavān*-fortunate; *jagate*-in the world; *nāhi*-there is not; *āra*-anyone else.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu asked Nityānanda Prabhu to judge whether there was anyone within the world as fortunate as Mādhavendra Purī.





TEXT 172





dugdha-dāna-chale kṛṣṇa yāṅre dekhā dila



tina-bāre svapne āsi' yāṅre ājñā kaila



SYNONYMS



*dugdha*-dāna-chale-on the plea of delivering milk; *kṛṣṇa*-Lord Kṛṣṇa; *yāṅre*-unto whom; *dekhā dila*-made His appearance; *tina*-bāre-three times; *svapne*-in dreams; *āsi'*-coming; *yāṅre*-unto whom; *ājñā*-order; *kaila*-gave.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Mādhavendra Purī was so fortunate that Kṛṣṇa personally appeared before him on the plea of delivering milk. Three times the Lord gave orders to Mādhavendra Purī in dreams.





TEXT 173





yāṅra preme vaśa hañā prakaṭa ha-ilā



sevā aṅgīkāra kari' jagata tārilā



SYNONYMS



*yāṅra*-of whom; *preme*-by love of Godhead; *vaśa*-obliged; *hañā*-being; *prakaṭa*-manifest; *ha*-ilā-became; *sevā*-service; *aṅgīkāra*-acceptance; *kari'*-doing; *jagata*-the whole world; *tārilā*-delivered.



TRANSLATION



"Being obliged because of the loving affairs of Mādhavendra Purī, Lord Kṛṣṇa Himself appeared as the Gopāla Deity, and, accepting his service, He liberated the whole world.





TEXT 174





yāṅra lāgi' gopīnātha kṣīra kaila curi



ataeva nāma haila 'kṣīra-corā' kari'



SYNONYMS



*yāṅra*-whom; *lāgi'*-on account of; *gopīnātha*-Lord Gopīnātha; *kṣīra*-sweet rice; *kaila*-did; *curi*-steal; *ataeva*-therefore; *nāma*-the name; *haila*-became; *kṣīra-corā*-the thief of sweet rice; *kari'*-making.



TRANSLATION



"On account of Mādhavendra Purī, Lord Gopīnātha stole the pot of sweet rice. Thus He became famous as Kṣīra-corā [the thief who stole the sweet rice].





TEXT 175





karpūra-candana yāṅra aṅge caḍāila



ānande purī-gosāñira prema uthalila



SYNONYMS



*karpūra*-candana-camphor and sandalwood; *yāṅra aṅge*-on whose body; *caḍāila*-put; *ānande*-in great pieasure; *purī-gosāñira*-of Mādhavendra Purī; *prema*-love of Godhead; *uthalila*-welled up.



TRANSLATION



"Mādhavendra Purī smeared the sandalwood pulp over the body of Gopīnātha, and in this way he was overpowered with love of Godhead.





TEXT 176





mleccha-deśe karpūra-candana ānite jañjāla



purī duḥkha pābe ihā jāniyā gopāla



SYNONYMS



*mleccha*-deśe-through the countries where Muslims ruled; *karpūra*-candana-camphor and sandalwood; *ānite*-to bring; *jañjāla*-inconvenience; *purī*-Mādhavendra Purī; *duḥkha*-unhappiness; *pābe*-will get; *ihā*-this; *jāniyā*-knowing; *gopāla*-Gopāla.



TRANSLATION



"In the provinces of India governed by the Muslims, there was much inconvenience in traveling with sandalwood and camphor. Because of this, Mādhavendra Purī might have gotten into trouble. This became known to the Gopāla Deity.





TEXT 177





mahā-dayā-maya prabhu--bhakata-vatsala



candana pari' bhakta-śrama karila saphala



SYNONYMS



*mahā*-very; *dayā*-maya-merciful; *prabhu*-the Lord; *bhakata-vatsala*-very attached to His devotees; *candana pari'*-putting on the sandalwood; *bhakta-śrama*-the trouble of the devotee; *karila*-made; *saphala*-successful.



TRANSLATION



"The Lord is very merciful and attached to His devotees, so when Gopīnātha was covered with sandalwood pulp, Mādhavendra Purī's labor became successful."





TEXT 178





purīra prema-parākāṣṭhā karaha vicāra



alaukika prema citte lāge camatkāra



SYNONYMS



*purīra*-of Mādhavendra Purī; *prema-parā-kāṣṭhā*-the standard of intense love of Godhead; *karaha*-just make; *vicāra*-judgment; *alaukika*-uncommon; *prema*-love of Godhead; *citte*-in the mind; *lāge*-strikes; *camatkāra*-wonder.



TRANSLATION



Caitanya Mahāprabhu placed the standard of Mādhavendra Purī's intense love before Nityānanda Prabhu for judgment. "All his loving activities are uncommon," Caitanya Mahāprabhu said. "Indeed, one is struck with wonder to hear of his activities."



PURPORT



When the living entity feels spiritual separation from Kṛṣṇa (kṛṣṇa-viraha), he has achieved the prime success of life. When one becomes disinterested in material things, he is simply experiencing the other side of attraction for material things. However, feeling separation from Kṛṣṇa and engaging in the service of the Lord to fulfill His mission constitute the best example of love of Kṛṣṇa. Śrī Caitanya Mahāprabhu wanted to point out this intense love of Kṛṣṇa exhibited by Mādhavendra Purī. All Caitanya Mahāprabhu's devotees later followed in the footsteps of Mādhavendra Purī, serving the Lord without personal considerations.





TEXT 179





parama virakta, maunī, sarvatra udāsīna



grāmya-vārtā-bhaye dvitīya-saṅga-hīna



SYNONYMS



*parama virakta*-totally renounced or unattached; *maunī*-silent; *sarvatra*-everywhere; *udāsīna*-uninterested; *grāmya-vārtā*-of mundane topics; *bhaye*-in fear; *dvitīya*-second; *saṅga*-associate; *hīna*-without.



TRANSLATION



Caitanya Mahāprabhu continued, "Śrī Mādhavendra Purī used to remain alone. He was completely renounced and always very silent. He was uninterested in everything material, and for fear of talking about mundane things, he always lived without a companion.





TEXT 180





hena-jana gopālera ājñāmṛta pāñā



sahasra krośa āsi' bule candana māgiñā



SYNONYMS



*hena*-jana-such a personality; *gopālera*-of the Gopāla Deity; *ājñā-amṛta*-the nectarean order; *pāñā*-getting; *sahasra*-a thousand; *krośa*-a distance of two miles; *āsi'*-coming; *bule*-walks; *candana*-sandalwood; *māgiñā*-begging.



TRANSLATION



"After receiving the transcendental orders of Gopāla, this great personality traveled thousands of miles just to collect sandalwood by begging.





TEXT 181





bhoke rahe, tabu anna māgiñā nā khāya



hena-jana candana-bhāra vahi' lañā yāya



SYNONYMS



*bhoke*-hungry; *rahe*-remains; *tabu*-still; *anna*-food; *māgiñā*-begging; *nā*-does not; *khāya*-eat; *hena*-jana-such a person; *candana-bhāra*-the load of sandalwood; *vahi'*-carrying; *lañā*-taking; *yāya*-goes.



TRANSLATION



"Although Mādhavendra Purī was hungry, he would not beg food to eat. This renounced person carried a load of sandalwood for the sake of Śrī Gopāla.





TEXT 182





'maṇeka candana, tolā-viśeka karpūra



gopāle parāiba'--ei ānanda pracura



SYNONYMS



*maṇeka candana*-one māna of sandalwood; *tolā*-a measurement of weight; *viśeka*-twenty; *karpūra*-camphor; *gopāle*-on Gopāla; *parāiba*-I shall smear; *ei*-this; *ānanda*-pleasure; *pracura*-sufficient.



TRANSLATION



"Without considering his personal comforts, Mādhavendra Purī carried one māna [about eighty-two pounds] of sandalwood and twenty tolās [about eight ounces] of camphor to smear over the body of Gopāla. This transcendental pleasure was sufficient for him.





TEXT 183





utkalera dānī rākhe candana dekhiñā



tāhāṅ eḍāila rāja-patra dekhāñā



SYNONYMS



*utkalera*-of Orissa; *dānī*-toll officer; *rākhe*-takes; *candana*-sandalwood; *dekhiñā*-seeing; *tāhāṅ*-there; *eḍāila*-escaped; *rāja*-patra-governmental release; *dekhāñā*-by showing.



TRANSLATION



"Since there were restrictions against taking the sandalwood out of the Orissa province, the toll official confiscated the stock, but Mādhavendra Purī showed him the release papers given by the government and consequently escaped difficulties.





TEXT 184





mleccha-deśa dūra patha, jagāti apāra



ke-mate candana niba--nāhi e vicāra



SYNONYMS



*mleccha-deśa*-the countries governed by Muslims; *dūra patha*-long journey; *jagāti*-watchmen; *apāra*-unlimited; *ke*-mate-how; *candana*-the sandalwood; *niba*-I shall take; *nāhi*-there was not; *e*-this; *vicāra*-consideration.



TRANSLATION



"Mādhavendra Purī was not at all anxious during the long journey to Vṛndāvana through the provinces governed by the Muslims and filled with unlimited numbers of watchmen.





TEXT 185





saṅge eka vaṭa nāhi ghāṭī-dāna dite



tathāpi utsāha baḍa candana lañā yāite



SYNONYMS



*saṅge*-with him; *eka*-one; *vaṭa*-farthing; *nāhi*-there was not; *ghāṭī*-dāna-as a toll tax; *dite*-to give; *tathāpi*-still; *utsāha*-enthusiasm; *baḍa*-much; *candana*-sandalwood; *lañā*-taking; *yāite*-to go.



TRANSLATION



"Although Mādhavendra Purī did not have a farthing with him, he was not afraid to pass by the toll officers. His only enjoyment was in carrying the load of sandalwood to Vṛndāvana for Gopāla.





TEXT 186





pragāḍha-premera ei svabhāva-ācāra



nija-duḥkha-vighnādira nā kare vicāra



SYNONYMS



*pragāḍha*-intense; *premera*-of love of Godhead; *ei*-this; *svabhāva*-natural; *ācāra*-behavior; *nija*-personal; *duḥkha*-inconvenience; *vighna*-impediments; *ādira*-and so on; *nā*-not; *kare*-does; *vicāra*-consideration.



TRANSLATION



"This is the natural result of intense love of Godhead. The devotee does not consider personal inconveniences or impediments. In all circumstances he wants to serve the Supreme Personality of Godhead.



PURPORT



It is natural for those who have developed intense love for Kṛṣṇa not to care for personal inconvenience and impediments. Such devotees are simply determined to execute the order of the Supreme Personality of Godhead or His representative, the spiritual master. In all circumstances, even amidst the greatest dangers, they undeviatingly carry on with the greatest determination. This definitely proves the intense love of the servitor. As stated in *Śrīmad-Bhāgavatam* (10.14.8), tat te 'nukampāṁ su-samīkṣamāṇaḥ: those who seriously desire to get free from the clutches of material existence, who have developed intense love for Kṛṣṇa, are worthy candidates for going back home, back to Godhead. An intense lover of Kṛṣṇa does not care for any number of material discomforts, scarcity, impediments or unhappiness. It is said that when one sees apparent unhappiness or distress in a perfect Vaiṣṇava, it is not at all unhappiness for him; rather, it is transcendental bliss. In the Śikṣāṣṭaka (8), Śrī Caitanya Mahāprabhu has also instructed: āśliṣya vā pāda-ratāṁ pinaṣṭu mām. The intense lover of Kṛṣṇa is never deviated from his service, despite all difficulties and impediments brought before him.





TEXT 187





ei tāra gāḍha premā loke dekhāite



gopāla tāṅre ājñā dila candana ānite



SYNONYMS



*ei*-this; *tāra*-of Mādhavendra Purī; *gāḍha*-intense; *premā*-love of Godhead; *loke*-unto the people; *dekhāite*-to show; *gopāla*-Lord Gopāla; *tāṅre*-to him; *ājñā*-order; *dila*-gave; *candana*-sandalwood; *ānite*-to bring.



TRANSLATION



"Śrī Gopāla wanted to show how intensely Mādhavendra Purī loved Kṛṣṇa; therefore He asked him to go to Nīlācala to fetch sandalwood and camphor.





TEXT 188





bahu pariśrame candana remuṇā ānila



ānanda bāḍila mane, duḥkha nā gaṇila



SYNONYMS



*bahu*-much; *pariśrame*-with labor; *candana*-sandalwood; *remuṇā*-to Remuṇā (the village of Gopīnātha); *ānila*-brought; *ānanda*-pleasure; *bāḍila*-increased; *mane*-in the mind; *duḥkha*-difficulties; *nā*-not; *gaṇila*-counted.



TRANSLATION



"With great trouble and after much labor, Mādhavendra Purī brought the load of sandalwood to Remuṇā. However, he was still very pleased; he discounted all the difficulties.





TEXT 189





parīkṣā karite gopāla kaila ājñā dāna



parīkṣā kariyā śeṣe haila dayāvān



SYNONYMS



*parīkṣā*-test; *karite*-to make; *gopāla*-Lord Gopāla; *kaila*-did; *ājñā*-the order; *dāna*-giving; *parīkṣā*-the test; *kariyā*-making; *śeṣe*-at the end; *haila*-became; *dayā*-vān-merciful.



TRANSLATION



"To test the intense love of Mādhavendra Purī, Gopāla, the Supreme Personality of Godhead, ordered him to bring sandalwood from Nīlācala, and when Mādhavendra Purī passed this examination, the Lord became very merciful to him.





TEXT 190





ei bhakti, bhakta-priya-kṛṣṇa-vyavahāra



bujhiteo āmā-sabāra nāhi adhikāra



SYNONYMS



*ei bhakti*-this type of devotion; *bhakta*-of the devotee; *priya*-and the most lovable object; *kṛṣṇa*-Lord Kṛṣṇa; *vyavahāra*-the behavior; *bujhiteo*-to understand; *āmā-sabāra*-of all of us; *nāhi*-there is not; *adhikāra*-the capacity.



TRANSLATION



"Such behavior exhibited in loving service between the devotee and the devotee's lovable object, Śrī Kṛṣṇa, is transcendental. It is not possible for a common man to understand. Common men do not even have the capacity."





TEXT 191





eta bali' paḍe prabhu tāṅra kṛta śloka



yei śloka-candre jagat karyāche āloka



SYNONYMS



*eta bali'*-saying this; *paḍe*-reads; *prabhu*-Lord Caitanya Mahāprabhu; *tāṅra*-by Mādhavendra Purī; *kṛta*-composed; *śloka*-verse; *yei*-that; *śloka-candre*-by the moonlike verse; *jagat*-all over the world; *karyāche*-produced; *āloka*-light.



TRANSLATION



After saying this, Lord Caitanya Mahāprabhu read the famous verse of Mādhavendra Purī. That verse is just like the moon. It has spread illumination all over the world.





TEXT 192





ghaṣite ghaṣite yaiche malayaja-sāra



gandha bāḍe, taiche ei ślokera vicāra



SYNONYMS



*ghaṣite ghaṣite*-rubbing and rubbing; *yaiche*-just as; *malayaja*-sāra-sandalwood; *gandha*-the fragrance; *bāḍe*-increases; *taiche*-similarly; *ei*-this; *ślokera*-of the verse; *vicāra*-the consideration.



TRANSLATION



Continuous rubbing increases the aroma of Malaya sandalwood. Similarly, consideration of this verse increases one's understanding of its importance.





TEXT 193





ratna-gaṇa-madhye yaiche kaustubha-maṇi



rasa-kāvya-madhye taiche ei śloka gaṇi



SYNONYMS



*ratna-gaṇa*-the valuable jewels; *madhye*-among; *yaiche*-just as; *kaustubha-maṇi*-the jewel known as Kaustubha-maṇi; *rasa*-kāvya-poetry dealing with the mellows of devotional service; *madhye*-among; *taiche*-similarly; *ei*-this; *śloka*-verse; *gaṇi*-I count.



TRANSLATION



As the Kaustubha-maṇi is considered the most precious of valuable stones, this verse is similarly considered the best of poems dealing with the mellows of devotional service.





TEXT 194





ei śloka kahiyāchena rādhā-ṭhākurāṇī



tāṅra kṛpāya sphuriyāche mādhavendra-vāṇī



SYNONYMS



*ei*-this; *śloka*-verse; *kahiyāchena*-has spoken; rādhā-ṭhākurāṇī-Śrīmatī Rādhārāṇī; *tāṅra*-Her; *kṛpāya*-by the mercy; *sphuriyāche*-has manifested; *mādhavendra*-of Mādhavendra Purī; *vāṇī*-the words.



TRANSLATION



Actually this verse was spoken by Śrīmatī Rādhārāṇī Herself, and by Her mercy only was it manifest in the words of Mādhavendra Purī.





TEXT 195





kibā gauracandra ihā kare āsvādana



ihā āsvādite āra nāḥi cauṭha-jana



SYNONYMS



*kibā*-how excellent; *gauracandra*-Lord Śrī Caitanya Mahāprabhu; *ihā*-this; *kare*-does; *āsvādana*-tasting; *ihā*-this verse; *āsvādite*-to taste; *āra*-another; *nāhi*-there is not; *cauṭha-jana*-a fourth man.



TRANSLATION



Only Śrī Caitanya Mahāprabhu has tasted the poetry of this verse. No fourth man is capable of understanding it.



PURPORT



This indicates that only Śrīmatī Rādhārāṇī, Mādhavendra Purī and Caitanya Mahāprabhu are capable of understanding the purport of this verse.





TEXT 196





śeṣa-kāle ei śloka paṭhite paṭhite



siddhi-prāpti haila purīra ślokera sahite



SYNONYMS



*śeṣa*-kāle-at the end; *ei śloka*-this verse; *paṭhite paṭhite*-by reciting repeatedly; *siddhi*-prāpti-attainment of perfection; *haila*-there was; *purīra*-of Mādhavendra Purī; *ślokera*-this verse; *sahite*-with.



TRANSLATION



Mādhavendra Purī recited this verse again and again at the end of his material existence. Thus uttering this verse, he attained the ultimate goal of life.





TEXT 197





ayi dīna-dayārdra nātha he



mathurā-nātha kadāvalokyase



hṛdayaṁ tvad-aloka-kātaraṁ



dayita bhrāmyati kiṁ karomy aham



SYNONYMS



*ayi*-O My Lord; *dīna*-on the poor; *dayā-ārdra*-compassionate; *nātha*-O master; *he*-O; *mathurā-nātha*-the master of Mathurā; *kadā*-when; *avalokyase*-I shall see You; *hṛdayam*-My heart; *tvat*-of You; *aloka*-without seeing; *kātaram*-very much aggrieved; *dayita*-O most beloved; *bhrāmyati*-becomes overwhelmed; *kim*-what; *karomi*-shall do; *aham*-I.



TRANSLATION



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



PURPORT



The uncontaminated devotees who strictly depend on the Vedānta philosophy are divided into four sampradāyas, or transcendental parties. Out of the four sampradāyas, the Śrī Madhvācārya-sampradāya was accepted by Mādhavendra Purī. Thus he took sannyāsa according to paramparā, the disciplic succession. Beginning from Madhvācārya down to the spiritual master of Mādhavendra Purī, the ācārya named Lakṣmīpati, there was no realization of devotional service in conjugal love. Śrī Mādhavendra Purī introduced the conception of conjugal love for the first time in the Madhvācārya-sampradāya, and this conclusion of the Madhvācārya-sampradāya was revealed by Śrī Caitanya Mahāprabhu when He toured southern India and met the Tattvavādīs, who supposedly belonged to the Madhvācārya-sampradāya.





When Śrī Kṛṣṇa left Vṛndāvana and accepted the kingdom of Mathurā, Śrīmatī Rādhārāṇī, out of ecstatic feelings of separation, expressed how Kṛṣṇa can be loved in separation. Thus devotional service in separation is central to this verse. Worship in separation is considered by the Gauḍīya-Mādhva sampradāya to be the topmost level of devotional service. According to this conception, the devotee thinks of himself as very poor and neglected by the Lord. Thus he addresses the Lord as dīna-dayārdra nātha, as did Mādhavendra Purī. Such an ecstatic feeling is the highest form of devotional service. Because Kṛṣṇa had gone to Mathurā, Śrīmatī Rādhārāṇī was very much affected, and She expressed Herself thus: "My dear Lord, because of Your separation My mind has become overly agitated. Now tell Me, what can I do? I am very poor and You are very merciful, so kindly have compassion upon Me and let Me know when I shall see You." Śrī Caitanya Mahāprabhu was always expressing the ecstatic emotions of Śrīmatī Rādhārāṇī that She exhibited when She saw Uddhava at Vṛndāvana. Similar feelings, experienced by Mādhavendra Purī, are expressed in this verse. Therefore, Vaiṣṇavas in the Gauḍīya-Mādhva sampradāya say that the ecstatic feelings experienced by Śrī Caitanya Mahāprabhu during His appearance came from Śrī Mādhavendra Purī through Īśvara Purī. All the devotees in the line of the Gauḍīya-Mādhva sampradāya accept these principles of devotional service.





TEXT 198





ei śloka paḍite prabhu ha-ilā mūrcchite



premete vivaśa hañā paḍila bhūmite



SYNONYMS



*ei śloka*-this verse; *paḍite*-reciting; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *ha*-ilā-became; *mūrcchite*-unconscious; *premete*-in ecstatic love; *vivaśa*-uncontrolled; *hañā*-becoming; *paḍila*-fell down; *bhūmite*-on the ground.



TRANSLATION



When Śrī Caitanya Mahāprabhu recited this verse, He immediately fell to the ground unconscious. He was overwhelmed and had no control over Himself.





TEXT 199





āste-vyaste kole kari' nila nityānanda



krandana kariyā tabe uṭhe gauracandra



SYNONYMS



*āste-vyaste*-in great haste; *kole*-on the lap; *kari'*-making; *nila*-took; *nityānanda*-Lord Nityānanda Prabhu; *krandana*-crying; *kariyā*-doing; *tabe*-at that time; *uṭhe*-got up; *gauracandra*-Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



When Lord Śrī Caitanya Mahāprabhu fell to the ground in ecstatic love, Lord Nityānanda quickly took Him on His lap. Crying, Caitanya Mahāprabhu then got up again.





TEXT 200





premonmāda haila, uṭhi' iti-uti dhāya



huṅkāra karaye, hāse, kānde, nāce, gāya



SYNONYMS



*prema-unmāda*-the madness of love; *haila*-there was; *uṭhi'*-getting up; *iti*-uti dhāya-runs here and there; *huṅkāra*-resounding; *karaye*-does; *hāse*-laughs; *kānde*-cries; *nāce*-dances; *gāya*-and sings.



TRANSLATION



Exhibiting ecstatic emotions, the Lord began to run here and there, making resounding noises. Sometimes He laughed, and sometimes He cried, and sometimes He danced and sang.





TEXT 201





'ayi dīna, 'ayi dīna' bale bāra-bāra



kaṇṭhe nā niḥsare vāṇī, netre aśru-dhāra



SYNONYMS



*ayi dīna*-O My Lord, master of the poor; *ayi dīna*-O My Lord, master of the poor; *bale*-says; *bāra*-bāra-repeatedly; *kaṇṭhe*-in the throat; *nā*-not; *niḥsare*-comes out; *vāṇī*-the voice; *netre*-in the eyes; *aśru*-dhāra-torrents of tears.



TRANSLATION



Caitanya Mahāprabhu could not recite the whole verse. He simply said, "Ayi dīna, ayi dīna," repeatedly. Thus He could not speak, and profuse tears were in His eyes.





TEXT 202





kampa, sveda, pulakāśru, stambha, vaivarṇya



nirveda, viṣāda, jāḍya, garva, harṣa, dainya



SYNONYMS



*kampa*-trembling; *sveda*-perspiration; *pulaka*-aśru-jubilation and tears; *stambha*-shock; *vaivarṇya*-loss of color; *nirveda*-disappointment; *viṣāda*-moroseness; *jāḍya*-loss of memory; *garva*-pride; *harṣa*-joy; *dainya*-humility.



TRANSLATION



Trembling, perspiration, jubilant tears, shock, fading of the bodily luster, disappointment, moroseness, loss of memory, pride, joy and humility were all visible in Śrī Caitanya Mahāprabhu's body.



PURPORT



In the *Bhakti-rasāmṛta-sindhu*, jāḍya is explained as loss of memory brought about by severe shock due to separation from the beloved. In that state of mind, one loses all concern for loss and gain, hearing and seeing, as well as all other considerations. This marks the preliminary appearance of illusion.





TEXT 203





ei śloke ughāḍilā premera kapāṭa



gopīnātha-sevaka dekhe prabhura prema-nāṭa



SYNONYMS



*ei śloke*-this verse; *ughāḍilā*-uncovered; *premera*-of conjugal love; *kapāṭa*-the door; *gopīnātha-sevaka*-the servants of the Gopīnātha Deity; *dekhe*-see; *prabhura*-of Lord Caitanya Mahāprabhu; *prema-nāṭa*-the dance in ecstatic love.



TRANSLATION



This verse uncovered the door of ecstatic love, and when it was exhibited, all the servants of Gopīnātha saw Caitanya Mahāprabhu dance in ecstasy.





TEXT 204





lokera saṅghaṭṭa dekhi' prabhura bāhya haila



ṭhākurera bhoga sari' ārati bājila



SYNONYMS



*lokera*-of people; *saṅghaṭṭa*-a crowd; *dekhi'*-seeing; *prabhura*-of Śrī Caitanya Mahāprabhu; *bāhya*-external consciousness; *haila*-appeared; *ṭhākurera*-of the Deity; *bhoga*-offering; *sari'*-finishing; *ārati*-performance of ārati; *bājila*-resounded.



TRANSLATION



When many people crowded around Śrī Caitanya Mahāprabhu, He regained His external senses. In the meantime, the offering to the Deity had been finished, and there was a resounding ārati performance.





TEXT 205





ṭhākure śayana karāñā pūjārī haila bāhira



prabhura āge āni' dila prasāda bāra kṣīra



SYNONYMS



*ṭhākure*-the Deity; *śayana*-lying down; *karāñā*-causing to do; *pūjārī*-the priest; *haila*-was; *bāhira*-out of the temple; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *āge*-in front; *āni'*-bringing; *dila*-offered; *prasāda*-the remnants of food; *bāra*-twelve; *kṣīra*-pots of sweet rice.



TRANSLATION



When the Deities were laid down to rest, the priest came out of the temple and offered all twelve pots of sweet rice to Lord Caitanya Mahāprabhu.





TEXT 206





kṣīra dekhi' mahāprabhura ānanda bāḍila



bhakta-gaṇe khāoyāite pañca kṣīra laila



SYNONYMS



*kṣīra*-the sweet rice; *dekhi'*-seeing; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *ānanda*-the pleasure; *bāḍila*-increased; *bhakta-gaṇe*-the devotees; *khāoyaīte*-to feed them; *pañca*-five pots; *kṣīra*-sweet rice; *laila*-accepted.



TRANSLATION



When all the pots of sweet rice, remnants left by Gopīnātha, were placed before Śrī Caitanya Mahāprabhu, He became very pleased. In order to feed the devotees, He accepted five of them.





TEXT 207





sāta kṣīra pūjārīke bāhuḍiyā dila



pañca-kṣīra pañca-jane vāṅṭiyā khāila



SYNONYMS



*sāta kṣīra*-seven pots of sweet rice; *pūjārīke*-toward the pūjārī; *bāhuḍiyā*-pushing forward; *dila*-gave; *pañca*-kṣīra-five pots of sweet rice; *pañca-jane*-to five men; *vāṅṭiyā*-distributing; *khāila*-ate.



TRANSLATION



The seven remaining pots were pushed forward and delivered to the priest. Then the five pots of sweet rice the Lord had accepted were distributed among the five devotees, and they ate the prasāda.





TEXT 208





gopīnātha-rūpe yadi kariyāchena bhojana



bhakti dekhāite kaila prasāda bhakṣaṇa



SYNONYMS



*gopīnātha-rūpe*-in His arcā incarnation as Gopīnātha; *yadi*-although; *kariyāchena*-has done; *bhojana*-eating; *bhakti*-devotional service; *dekhāite*-to exhibit; *kaila*-did; *prasāda bhakṣaṇa*-eating.



TRANSLATION



Being identical with the Gopīnātha Deity, Śrī Caitanya Mahāprabhu had already tasted and eaten the pots of sweet rice. Yet just to manifest devotional service, He again ate the pots of sweet rice as a devotee.





TEXT 209





nāma-saṅkīrtane sei rātri goṅāilā



maṅgala-ārati dekhi' prabhāte calilā



SYNONYMS



*nāma-saṅkīrtane*-in congregational chanting; *sei*-that; *rātri*-night; *goṅāilā*-passed; *maṅgala-ārati*-the early ārati; *dekhi'*-after seeing; *prabhāte*-in the morning; *calilā*-departed.



TRANSLATION



Śrī Caitanya Mahāprabhu passed that night at the temple engaged in congregational chanting. In the morning, after seeing the maṅgala-ārati performance, He departed.





TEXT 210





gopāla-gopīnātha-purī-gosāñira guṇa



bhakta-saṅge śrī-mukhe prabhu kailā āsvādana



SYNONYMS



*gopāla*-of the Gopāla Deity; *gopīnātha*-of the Gopīnātha Deity; *purī-gosāñira*-of Mādhavendra Purī; *guṇa*-the qualities; *bhakta*-saṅge-with the devotees; *śrī-mukhe*-in His own mouth; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā*-did; *āsvādana*-tasting.



TRANSLATION



In this way, Lord Śrī Caitanya Mahāprabhu personally tasted with His own mouth the transcendental qualities of Gopālajī, Gopīnātha and Śrī Mādhavendra Purī.





TEXT 211





ei ta' ākhyāne kahilā doṅhāra mahimā



prabhura bhakta-vātsalya, āra bhakta-prema-sīmā



SYNONYMS



*ei ta'*-thus; *ākhyāne*-in the narration; *kahilā*-described; *doṅhāra*-of the two; *mahimā*-the glories; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *bhakta*-vātsalya-attachment for His devotees; *āra*-and; *bhakta-prema-sīmā*-the highest limit of ecstatic love by the devotee.



TRANSLATION



Thus I have described both the transcendental glories of Lord Caitanya Mahāprabhu's affection for His devotees and the highest limit of ecstatic love of God.





TEXT 212





śraddhā-yukta hañā ihā śune yei jana



śrī-kṛṣṇa-caraṇe sei pāya prema-dhana



SYNONYMS



*śraddhā*-yukta-possessed of faith; *hañā*-being; *ihā*-this; *śune*-hears; *yei*-that; *jana*-person; *śrī*-kṛṣṇa-caraṇe-at the lotus feet of Lord Śrī Kṛṣṇa; *sei*-that person; *pāya*-gets; *prema-dhana*-the treasure of love of Godhead.



TRANSLATION



One who hears this narration with faith and devotion attains the treasure of love of Godhead at the lotus feet of Śrī Kṛṣṇa.





TEXT 213





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Fourth Chapter, describing Śrī Mādhavendra Purī's devotional service.





Chapter 5



The Activities of Sākṣi-gopāla



Śrīla Bhaktivinoda Ṭhākura gives the following summary of the Fifth Chapter in his Amṛta-pravāha-bhāṣya: After passing through Yājapura, Śrī Caitanya Mahāprabhu reached the town of Kaṭaka (Cuttak) and there went to see the temple of Sākṣi-gopāla. While there, He heard the story of Sākṣi-gopāla from the mouth of Śrī Nityānanda Prabhu.



Once there were two brāhmaṇas, one elderly and the other young, who were inhabitants of a place known as Vidyānagara. After touring many places of pilgrimage, the two brāhmaṇas finally reached Vṛndāvana. The elderly brāhmaṇa was very satisfied with the service of the young brāhmaṇa, and he wanted to offer him his youngest daughter in marriage. The young brāhmaṇa received the promise of his elder before the Gopāla Deity of Vṛndāvana. Thus the Gopāla Deity acted as a witness. When both brāhmaṇas returned to Vidyānagara, the younger brāhmaṇa raised the question of this marriage, but the elderly brāhmaṇa, due to obligations to his friends and wife, answered that he could not remember his promise. Because of this, the younger brāhmaṇa returned to Vṛndāvana and narrated the whole story to Gopālajī. Thus Gopālajī, being obliged by the young man's devotional service, accompanied him to southern India. Gopālajī followed the younger brāhmaṇa, who could hear the tinkling sound of Gopālajī's ankle bells. When all the respectable gentlemen of Vidyānagara were assembled, Gopālajī testified to the promise of the elderly brāhmaṇa. Thus the marriage was performed. Later, the King of that country constructed a fine temple for Gopāla.



Afterwards, King Puruṣottama of Orissa was insulted by the King of Kaṭaka, who refused to give him his daughter in marriage and called him a sweeper of Lord Jagannātha. With the help of Lord Jagannātha, King Puruṣottama fought the King of Kaṭaka and defeated him. Thus he took charge of both the King's daughter and the state of Kaṭaka as well. At that time, Gopālajī, being very much obligated by the devotional service of King Puruṣottama, was brought to the town of Kaṭaka.



After hearing this narration, Śrī Caitanya Mahāprabhu visited the temple of Gopāla in great ecstasy of love of God. From Kaṭaka He went to Bhuvaneśvara and saw the temple of Lord Śiva. In this way, He gradually arrived at Kamalapura, and on the banks of the Bhārgī River He came to the temple of Lord Śiva, where He entrusted His sannyāsa staff to Nityānanda Prabhu. However, Nityānanda Prabhu broke the staff into three pieces and threw it into the Bhārgī River at a place known as Āṭhāranālā. Being angry at not getting His staff back, Śrī Caitanya Mahāprabhu left the company of Nityānanda Prabhu and went alone to see the Jagannātha temple.





TEXT 1





padbhyāṁ calan yaḥ pratimā-svarūpo



brahmaṇya-devo hi śatāha-gamyam



deśaṁ yayau vipra-kṛte 'dbhutehaṁ



taṁ sākṣi-gopālam ahaṁ nato 'smi



SYNONYMS



*padbhyām*-by the two legs; *calan*-walking; *yaḥ*-one who; *pratimā*-of the Deity; *svarūpaḥ*-in the form; *brahmaṇya-devaḥ*-the Supreme Lord of brahminical culture; *hi*-certainly; *śata-āha*-in one hundred days; *gamyam*-to be passed over; *deśam*-the country; *yayau*-went; *vipra-kṛte*-for the benefit of a brāhmaṇa; *adbhuta*-most wonderful; *īham*-activity; *tam*-unto that; *sākṣi-gopālam*-the Gopāla known as the witness Gopāla; *aham*-I; *nataḥ asmi*-offer respectful obeisances.



TRANSLATION



I offer my respectful obeisances unto the Supreme Personality of God [brahmaṇya-deva], who appeared as Sākṣi-gopāla to benefit a brāhmaṇa. For one hundred days He traveled through the country, walking on His own legs. Thus His activities are wonderful.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaitacandra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya*-all glories; *jaya*-all glories; *śrī-caitanya*-to Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Lord Śrī Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Caitanya Mahāprabhu.



TRANSLATION



All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Śrī Advaita Prabhu! And all glories to the devotees of Śrī Caitanya Mahāprabhu!





TEXT 3





calite calite āilā yājapura-grāma



varāha-ṭhākura dekhi' karilā praṇāma



SYNONYMS



*calite calite*-walking on and on; *āilā*-reached; *yājapura-grāma*-the village of Yājapura-grāma; *varāha-ṭhākura*-the temple of Varāhadeva; *dekhi'*-seeing; *karilā*-offered; *praṇāma*-obeisances.



TRANSLATION



Walking and walking, Śrī Caitanya Mahāprabhu and His party finally arrived at Yājapura on the river Vaitaraṇī. There He saw the temple of Varāhadeva and offered His obeisances unto Him.





TEXT 4





nṛtya-gīta kaila preme bahuta stavana



yājapure se rātri karilā yāpana



SYNONYMS



*nṛtya*-gīta-dancing and chanting; *kaila*-executed; *preme*-in love of Godhead; *bahuta*-various; *stavana*-prayers; *yājapure*-in the village of Yājapura; *se rātri*-that night; *karilā*-did; *yāpana*-passing.



TRANSLATION



In the temple of Varāhadeva, Śrī Caitanya Mahāprabhu engaged in chanting and dancing and offered prayers. He passed that night in the temple.





TEXT 5





kaṭake āilā sākṣi-gopāla dekhite



gopāla-saundarya dekhi' hailā ānandite



SYNONYMS



*kaṭake*-in the town of Kaṭaka (Cuttak); *āilā*-arrived; *sākṣi-gopāla*-the witness Gopāla; *dekhite*-to see; *gopāla*-of the Deity of Gopāla; *saundarya*-the beauty; *dekhi'*-seeing; *hailā*-became; *ānandite*-very pleased.



TRANSLATION



Afterwards, Śrī Caitanya Mahāprabhu went to the town of Kaṭaka to see the temple of the witness Gopāla. When He saw the Deity of Gopāla, He was very much pleased with His beauty.





TEXT 6





premāveśe nṛtya-gīta kaila kata-kṣaṇa



āviṣṭa hañā kaila gopāla stavana



SYNONYMS



*prema-āveśe*-in the ecstasy of love of God; *nṛtya*-gīta-dancing and chanting; *kaila*-performed; *kata-kṣaṇa*-for some time; *āviṣṭa hañā*-being overwhelmed; *kaila*-offered; *gopāla stavana*-prayers to Gopāla.



TRANSLATION



While there, Śrī Caitanya Mahāprabhu engaged in chanting and dancing for some time, and being overwhelmed, He offered many prayers to Gopāla.





TEXT 7





sei rātri tāhāṅ rahi' bhakta-gaṇa-saṅge



gopālera pūrva-kathā śune bahu raṅge



SYNONYMS



*sei rātri*-that night; *tāhāṅ*-there; *rahi'*-remaining; *bhakta*-gaṇa-saṅge-with the other devotees; *gopālera*-of Lord Gopāla; *pūrva*-kathā-previous narration; *śune*-hears; *bahu*-much; *raṅge*-in pleasure.



TRANSLATION



That night Śrī Caitanya Mahāprabhu stayed in the temple of Gopāla, and along with all the devotees, He heard the narration of the witness Gopāla with great pleasure.





TEXT 8





nityānanda-gosāñi yabe tīrtha bhramilā



sākṣi-gopāla dekhibāre kaṭaka āilā



SYNONYMS



*nityānanda-gosāñi*-Lord Nityānanda Prabhu; *yabe*-when; *tīrtha bhramilā*-traveled to the places of pilgrimage; *sākṣi-gopāla*-the witness Gopāla; *dekhibāre*-to see; *kaṭaka*-to the town of Kaṭaka; *āilā*-came.



TRANSLATION



Previously, when Nityānanda Prabhu had toured all over India to see different places of pilgrimage, He also had come to see Sākṣi-gopāla at Kaṭaka.





TEXT 9





sākṣi-gopālera kathā śuni, loka-mukhe



sei kathā kahena, prabhu śune mahā-sukhe



SYNONYMS



*sākṣi-gopālera*-of the witness Gopāla; *kathā*-the narration; *śuni*-hearing; *loka*-mukhe-from the people; *sei kathā*-that narration; *kahena*-Nityānanda Prabhu narrates; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *śune*-hears; *mahā-sukhe*-in great pleasure.



TRANSLATION



At that time, Nityānanda Prabhu had heard the story of Sākṣi-gopāla from the townspeople. He now recited this again, and Lord Caitanya Mahāprabhu heard the narration with great pleasure.



PURPORT



The Sākṣi-gopāla temple is situated between the Khurdā Road junction railway station and the Jagannātha Purī station. The Deity is not presently situated in Kaṭaka, but when Nityānanda Prabhu traveled there, the Deity was present. Kaṭaka is a town in Orissa situated on the Mahānadī River. When Sākṣi-gopāla was brought from Vidyānagara in southern India, He stayed for some time at Kaṭaka. Thereafter, He was situated for some time in the Jagannātha temple. It seems that in the temple of Jagannātha there was some disagreement between Jagannātha and Sākṣi-gopāla, a disagreement called prema-kalaha, a quarrel of love. In order to settle this love quarrel, the King of Orissa constructed a village about six miles from Jagannātha Purī. The village was called Satyavādī, and Gopāla was stationed there. Thereafter, a new temple was constructed. Now there is a Sākṣi-gopāla station, and people go there to see the witness Gopāla.





TEXT 10





pūrve vidyānagarera dui ta' brāhmaṇa



tīrtha karibāre duṅhe karilā gamana



SYNONYMS



*pūrve*-previously; *vidyānagarera*-of the town known as Vidyānagara; *dui*-two; *ta'*-certainly; *brāhmaṇa*-brāhmaṇas; *tīrtha karibāre*-to tour places of pilgrimage; *duṅhe*-both of them; *karilā*-began; *gamana*-journey.



TRANSLATION



Formerly at Vidyānagara in South India there were two brāhmaṇas who made a long tour to see different places of pilgrimage.





TEXT 11





gayā, vārāṇasī, prayāga--sakala kariyā



mathurāte āilā duṅhe ānandita hañā



SYNONYMS



*gayā*-the pilgrimage site of the name Gayā; *vārāṇasī*-Benares, or Kāśī; *prayāga*-Allahabad; *sakala*-all; *kariyā*-touring; *mathurāte*-Mathurā; *āilā*-they reached; *duṅhe*-both; *ānandita*-pleased; *hañā*-becoming.



TRANSLATION



First of all they visited Gayā, then Kāśī, then Prayāga. Finally, with great pleasure, they came to Mathurā.





TEXT 12





vana-yātrāya vana dekhi' dekhe govardhana



dvādaśa-vana dekhi' śeṣe gelā vṛndāvana



SYNONYMS



*vana-yātrāya*-in touring the different forests; *vana dekhi'*-while seeing the forests; *dekhe*-they see; *govardhana*-Govardhana Hill; *dvādaśa*-vana dekhi'-visiting the twelve forests in Vṛndāvana; *śeṣe*-at last; *gelā*-reached; *vṛndāvana*-Vṛndāvana.



TRANSLATION



After reaching Mathurā, they started visiting the different forests of Vṛndāvana and came to Govardhana Hill. They visited all twelve forests [vanas] and at last came to the town of Vṛndāvana.



PURPORT



The five forests situated on the eastern side of the river Yamunā are Bhadra, Bilva, Loha, Bhāṇḍīra and Mahāvana. The seven forests situated on the western side of the Yamunā are Madhu, Tāla, Kumuda, Bahulā, Kāmya, Khadira and Vṛndāvana. After visiting all these forests, these pilgrims went to a place known as Pañcakrośī Vṛndāvana. Out of the twelve forests, the Vṛndāvana forest extends from the town of Vṛndāvana up to Nanda-grāma and Varṣāṇa, a distance of thirty-two miles, within which the Pañcakrośī Vṛndāvana town is situated.





TEXT 13





vṛndāvane govinda-sthāne mahā-devālaya



se mandire gopālera mahā-sevā haya



SYNONYMS



*vṛndāvane*-within Pañcakrośī Vṛndāvana; *govinda*-sthāne-at the place where the present Govinda temple is situated; *mahā-deva-ālaya*-a great temple; *se mandire*-in that temple; *gopālera*-of the Deity of Gopāla; *mahā*-sevā-gorgeous worship; *haya*-there is.



TRANSLATION



In the village of Pañcakrośī Vṛndāvana, at the site where the Govinda temple is now situated, there was a great temple where gorgeous worship of Gopāla was performed.





TEXT 14





keśī-tīrtha, kālīya-hradādike kaila snāna



śrī-gopāla dekhi' tāhāṅ karilā viśrāma



SYNONYMS



*keśī-tīrtha*-the bathing place on the bank of the Yamunā known as Keśī-ghāṭa; *kālīya-hrada*-the bathing place on the bank of the Yamunā known as Kāliya-ghāṭa; *ādike*-in such different bathing places; *kaila*-did; *snāna*-bathing; *śrī-gopāla dekhi'*-by visiting the temple of Gopāla; *tāhāṅ*-there; *karilā*-took; *viśrāma*-rest.



TRANSLATION



After taking baths at different bathing places along the river Yamunā, such as Keśī-ghāṭa and Kāliya-ghāṭa, the pilgrims visited the temple of Gopāla. Afterwards, they took rest in that temple.





TEXT 15





gopāla-saundarya duṅhāra mana nila hari'



sukha pāñā rahe tāhāṅ dina dui-cāri



SYNONYMS



*gopāla-saundarya*-the beauty of the Gopāla Deity; *duṅhāra*-of both of them; *mana*-the minds; *nila*-took away; *hari'*-carrying; *sukha pāñā*-feeling this transcendental happiness; *rahe*-remained; *tāhāṅ*-in that temple; *dina*-days; *dui*-cāri-two or four.



TRANSLATION



The beauty of the Gopāla Deity stole away their minds, and feeling great happiness, they remained there for two or four days.





TEXT 16





dui-vipra-madhye eka vipra--vṛddha-prāya



āra vipra--yuvā, tāṅra karena sahāya



SYNONYMS



*dui*-vipra-madhye-between the two brāhmaṇas; *eka vipra*-one brāhmaṇa; *vrddha*-prāya-elderly man; *āra vipra*-the second brāhmaṇa; *yuvā*-young man; *tāṅra*-of the older brāhmaṇa; *karena*-does; *sahāya*-assistance.



TRANSLATION



One of the two brāhmaṇas was an old man, and the other was young. The young man was assisting the old one.





TEXT 17





choṭa-vipra kare sadā tāṅhāra sevana



tāṅhāra sevāya viprera tuṣṭa haila mana



SYNONYMS



*choṭa-vipra*-the younger brāhmaṇa; *kare*-does; *sadā*-always; *tāṅhāra*-his (the old brāhmaṇa's); *sevana*-service; *tāṅhāra*-his; *sevāya*-by the service; *viprera*-of the old brāhmaṇa; *tuṣṭa*-pacified; *haila*-became; *mana*-the mind.



TRANSLATION



Indeed, the young brāhmaṇa always rendered service to the older one, and the old man, being very satisfied with his service, was pleased with him.





TEXT 18





vipra bale--tumi mora bahu sevā kailā



sahāya hañā more tīrtha karāilā



SYNONYMS



*vipra bale*-the elderly brāhmaṇa says; *tumi*-you; *mora*-my; *bahu*-various; *sevā*-service; *kailā*-have rendered; *sahāya*-assistant; *hañā*-being; *more*-to me; *tīrtha*-pilgrimage; *karāilā*-helped to do.



TRANSLATION



The older man told the younger, "You have rendered various types of service to me. You have assisted me in traveling to all these places of pilgrimage.





TEXT 19





putreo pitāra aiche nā kare sevana



tomāra prasāde āmi nā pāilāma śrama



SYNONYMS



*putreo*-even my own son; *pitāra*-of the father; *aiche*-in this way; *nā*-not; *kare*-renders; *sevana*-service; *tomāra*-your; *prasāde*-by the mercy; *āmi*-I; *nā*-not; *pāilāma*-have gotten; *śrama*-fatigue.



TRANSLATION



"Even my own son does not render such service. By your mercy, I did not become fatigued while on this tour.





TEXT 20





kṛta-ghnatā haya tomāya nā kaile sammāna



ataeva tomāya āmi diba kanyā-dāna



SYNONYMS



*kṛta*-ghnatā-ungratefulness; *haya*-it is; *tomāya*-to you; *nā*-not; *kaile*-if doing; *sammāna*-respect; *ataeva*-therefore; *tomāya*-to you; *āmi*-I; *diba*-shall give; *kanyā*-dāna-my daughter as charity.



TRANSLATION



"If I do not show you any respect, I will be ungrateful. Therefore, I promise to give you my daughter in charity."





TEXT 21





choṭa-vipra kahe, "śuna, vipra-mahāśaya



asambhava kaha kene, yei nāhi haya



SYNONYMS



*choṭa-vipra*-the younger brāhmaṇa; *kahe*-replies; *śuna*-hear; *vipra*-mahāśaya-my dear brāhmaṇa; *asambhava*-unlikely; *kaha*-you say; *kene*-why; *yei*-which; *nāhi*-not; *haya*-happens.



TRANSLATION



The younger brāhmaṇa replied, "My dear sir, please hear me. You are saying something very unusual. Such a thing never happens.





TEXT 22





mahā-kulīna tumi--vidyā-dhanādi-pravīṇa



āmi akulīna, āra dhana-vidyā-hīna



SYNONYMS



*mahā*-kulīna-highly aristocratic; *tumi*-you; *vidyā*-education; *dhana-ādi*-riches; *pravīṇa*-enriched; *āmi*-I; *akulīna*-not aristocratic; *āra*-and; *dhana*-vidyā-hīna-without any wealth and education.



TRANSLATION



"You are a most aristocratic family man, well educated and very rich. I am not at all aristocratic, and I am without a decent education and have no wealth.



PURPORT



Due to pious activities, one can be enriched by four opulences: one may obtain birth in an aristocratic family, become highly educated, become very beautiful or get a sufficient quantity of riches. These are symptoms of pious activities performed in one's past life. In India it is still current for an aristocratic family never to consider a marriage with a common family. Though the caste may be the same, to maintain the aristocracy such marriages are rejected. No poor man will dare marry the daughter of a rich man. Because of this, when the elderly brāhmaṇa offered the young brāhmaṇa his daughter, the young brāhmaṇa did not believe that it would be possible to marry her. Therefore he asked the elderly brāhmaṇa why he was proposing something unprecedented (asambhava). It was unheard of for an aristocratic person to offer his daughter to a person who was both uneducated and poor.





TEXT 23





kanyā-dāna-pātra āmi nā ha-i tomāra



kṛṣṇa-prītye kari tomāra sevā-vyavahāra



SYNONYMS



*kanyā-dāna-pātra*-a bridegroom suitable for one's daughter; *āmi*-I; *nā*-not; *ha*-i-am; *tomāra*-of you; *kṛṣṇa*-prītye-only for satisfaction of Kṛṣṇa; *kari*-I do; *tomāra*-of you; *sevā*-of service; *vyavahāra*-activities.



TRANSLATION



"Sir, I am not a suitable bridegroom for your daughter. I render service to you only for the satisfaction of Kṛṣṇa.



PURPORT



Both brāhmaṇas were pure Vaiṣṇavas. The younger man took special care of the older one simply to please Kṛṣṇa. In *Śrīmad-Bhāgavatam* (11.19.21) Kṛṣṇa says, mad-bhakta-pūjābhyadhikā: "It is better to render service to My devotee." Thus, according to the Gauḍīya-Vaiṣṇava philosophy of Caitanya Mahāprabhu, it is better to be a servant of the servant of God. One should not try to serve Kṛṣṇa directly. A pure Vaiṣṇava serves a servant of Kṛṣṇa and identifies himself as a servant of a servant of Kṛṣṇa. This is pleasing to Lord Kṛṣṇa. Śrīla Narottama dāsa Ṭhākura confirms this philosophy: chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā. Unless one serves a liberated Vaiṣṇava, he cannot attain liberation by directly serving Kṛṣṇa. He must serve the servant of Kṛṣṇa.





TEXT 24





brāhmaṇa-sevāya kṛṣṇera prīti baḍa haya



tāṅhāra santoṣe bhakti-sampad bāḍaya"



SYNONYMS



*brāhmaṇa-sevāya*-by rendering service to a brāhmaṇa; *kṛṣṇera*-of Lord Kṛṣṇa; *prīti*-the satisfaction; *baḍa*-very great; *haya*-is; *tāṅhāra santoṣe*-by pleasing the Lord; *bhakti*-of devotional service; *sampad*-the opulence; *bāḍaya*-increases.



TRANSLATION



"Lord Kṛṣṇa is very pleased by service rendered to brāhmaṇas, and when the Lord is pleased, the opulence of one's devotional service increases."



PURPORT



In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that the younger brāhmaṇa rendered service to the older one with the purpose of pleasing Kṛṣṇa. It was not a matter of ordinary worldly dealings. Kṛṣṇa is pleased when a Vaiṣṇava is rendered service. Because the younger brāhmaṇa served the older one, Lord Gopāla agreed to become a witness of the marriage negotiation in order to maintain the prestige of both devotees. Śrī Caitanya Mahāprabhu would certainly not have liked to hear about marital dealings unless such dealings were exchanged between two Vaiṣṇavas. Marriage arrangements and ceremonies belong to ordinary material karma-kāṇḍa sections of the scriptures. The Vaiṣṇavas, however, are not interested in any kind of karma-kāṇḍa dealings. Śrīla Narottama dāsa Ṭhākura says: karma-kāṇḍa jñāna-kāṇḍa kevala viṣera bhāṇḍa. For a Vaiṣṇava, the karma-kāṇḍa and jñāna-kāṇḍa sections of the *Vedas* are unnecessary. Indeed, a real Vaiṣṇava takes these sections as a poison pot (viṣera bhāṇḍa). Sometimes we take part in a marriage ceremony for our disciples, but this does not mean that we are interested in karma-kāṇḍa activities. Sometimes, not knowing the Vaiṣṇava philosophy, an outsider criticizes such activity, maintaining that a sannyāsī should not take part in a marriage ceremony between a young boy and a young girl. However, this is not a karma-kāṇḍa activity, because our purpose is to spread the Kṛṣṇa consciousness movement. We are giving all facility to the general populace to take to Kṛṣṇa consciousness, and in order to fix the devotees in concentration on the service of the Lord, marriage is sometimes allowed. We have experienced that such married couples actually render very important service to the mission. Therefore, one should not misunderstand when a sannyāsī takes part in a marriage ceremony. Śrī Caitanya Mahāprabhu and Nityānanda Prabhu took great pleasure in hearing about the marriage ceremony between the young brāhmaṇa and the daughter of the elderly brāhmaṇa.





TEXT 25





baḍa-vipra kahe,--"tumi nā kara saṁśaya



tomāke kanyā diba āmi, karila niścaya"



SYNONYMS



*baḍa-vipra*-the older brāhmaṇa; *kahe*-replies; *tumi*-you; *nā*-not; *kara*-do; *saṁśaya*-doubt; *tomāke*-to you; *kanyā*-the daughter; *diba*-shall give; *āmi*-I; *karila*-made; *niścaya*-certainty.



TRANSLATION



The older brāhmaṇa replied, "My dear boy, do not doubt me. I will give you my daughter in charity. I have already decided this."





TEXT 26





choṭa-vipra bale,--"tomāra strī-putra saba



bahu jñāti-goṣṭhī tomāra bahuta bāndhava



SYNONYMS



*choṭa-vipra*-the young brāhmaṇa; *bale*-says; *tomāra*-your; *strī*-putra-wife and sons; *saba*-all; *bahu*-many; *jñāti*-of family relations; *goṣṭhī*-group; *tomāra*-your; *bahuta*-many; *bāndhava*-friends.



TRANSLATION



The young brāhmaṇa said, "You have a wife and sons, and you have a large circle of relatives and friends.





TEXT 27





tā'-sabāra sammati vinā nahe kanyā-dāna



rukmiṇīra pitā bhīṣmaka tāhāte pramāṇa



SYNONYMS



*tā'-sabāra*-of all of them; *sammati*-consent; *vinā*-without; *nahe*-not; *kanyā*-dāna-giving the daughter in charity; *rukmiṇīra*-of Queen Rukmiṇī; *pitā*-father; *bhīṣmaka*-of the name Bhīṣmaka; *tāhāte*-of that; *pramāṇa*-evidence.



TRANSLATION



"Without the consent of all your friends and relatives, it is not possible to give me your daughter in charity. Just consider the story of Queen Rukmiṇī and her father, Bhīṣmaka.





TEXT 28





bhīṣmakera icchā,--kṛṣṇe kanyā samarpite



putrera virodhe kanyā nārila arpite"



SYNONYMS



*bhīṣmakera*-of King Bhīṣmaka; *icchā*-the desire; *kṛṣṇe*-unto Kṛṣṇa; *kanyā*-daughter; *samarpite*-to give; *putrera*-of his son; *virodhe*-by the objection; *kanyā*-daughter; *nārila*-was unable; *arpite*-to offer.



TRANSLATION



"King Bhīṣmaka wanted to give his daughter, Rukmiṇī, in charity to Kṛṣṇa, but Rukmī, his eldest son, objected. Therefore he could not carry out his decision."



PURPORT



As stated in *Śrīmad-Bhāgavatam* (10.52.25):





bandhūnām icchatāṁ dātuṁ

kṛṣṇāya bhaginīṁ nṛpa

tato nivārya kṛṣṇa-dviḍ

rukmī caidyam amanyata



King Bhīṣmaka of Vidarbha wanted to offer Kṛṣṇa his daughter, Rukmiṇī, but Rukmī, the eldest of his five sons, objected. Therefore he withdrew his decision and decided to offer Rukmiṇī to the King of Cedi, Śiśupāla, who was a cousin of Kṛṣṇa's. However, Rukmiṇī conceived of a trick: she sent a letter to Kṛṣṇa asking Him to kidnap her. Thus in order to please Rukmiṇī, who was His great devotee, Kṛṣṇa kidnapped her. There ensued a great fight between Kṛṣṇa and the opposing party, headed by Rukmiṇī's brother Rukmī. Rukmī was defeated and, because of his harsh words against Kṛṣṇa, was about to be killed, but he was saved at the request of Rukmiṇī. However, Kṛṣṇa shaved off all of Rukmī's hair with His sword. Śrī Balarāma did not like this, and so to please Rukmiṇī, Balarāma rebuked Kṛṣṇa.





TEXT 29





baḍa-vipra kahe,--"kanyā mora nija-dhana



nija-dhana dite niṣedhibe kon jana



SYNONYMS



*baḍa-vipra kahe*-the elderly brāhmaṇa says; *kanyā*-the daughter; *mora*-my; *nija*-dhana-own property; *nija*-dhana-one's own property; *dite*-to give; *niṣedhibe*-will object; *kon*-what; *jana*-person.



TRANSLATION



The elderly brāhmaṇa said, "My daughter is my own property. If I choose to give my property to someone, who has the power to stop me?





TEXT 30





tomāke kanyā diba, sabāke kari' tiraskāra



saṁśaya nā kara tumi, karaha svīkāra"



SYNONYMS



*tomāke*-to you; *kanyā*-the daughter; *diba*-I shall offer; *sabāke*-all others; *kari'*-doing; *tiraskāra*-neglecting; *saṁśaya*-doubt; *nā*-not; *kara*-do; *tumi*-you; *karaha*-just do; *svīkāra*-acceptance.



TRANSLATION



"My dear boy, I will give my daughter to you in charity, and I will neglect the position of all others. Don't doubt me in this regard; just accept my proposal."





TEXT 31





choṭa-vipra kahe,--"yadi kanyā dite mana



gopālera āge kaha e satya-vacana"



SYNONYMS



*choṭa-vipra kahe*-the younger brāhmaṇa replies; *yadi*-if; *kanyā*-daughter; *dite*-to give in charity; *mana*-the mind; *gopālera*-of the Gopāla Deity; *āge*-in front; *kaha*-say; *e*-these; *satya*-vacana-words in truth.



TRANSLATION



The younger brāhmaṇa replied, "If you have decided to give your young daughter to me, then say so before the Gopāla Deity."





TEXT 32





gopālera āge vipra kahite lāgila



'tumi jāna, nija-kanyā ihāre āmi dila'



SYNONYMS



*gopālera āge*-in front of the Gopāla Deity; *vipra*-the elderly brāhmaṇa; *kahite*-to speak; *lāgila*-began; *tumi jāna*-my Lord, please know; *nila*-kanyā-my own daughter; *ihāre*-to this boy; *āmi*-I; *dila*-have given in charity.



TRANSLATION



Coming before Gopāla, the elderly brāhmaṇa said, "My dear Lord, please witness that I have given my daughter to this boy."



PURPORT



In India it is still the custom for a daughter to be offered to someone simply by word. This is called vāg-datta. This means that the father, brother or guardian of a girl has given his word that she will be married to a certain man. Consequently, that daughter cannot be married to anyone else. She is reserved by virtue of the honest words of the father or guardian. There are many instances in which the parents of a female child have given someone a verbal promise that their daughter will be married to his son. Both parties agree to wait until the boy and girl are grown up, and then the marriage takes place. Following this custom, which is very old in India, the elderly brāhmaṇa promised to give his daughter to the younger brāhmaṇa in charity, and he promised this before the Gopāla Deity. In India the custom is to honor any promise made before the Deity. Such a promise cannot be canceled. In Indian villages, whenever there is a quarrel between two parties, they go to a temple to settle the quarrel. Whatever is spoken in front of the Deity is taken to be true, for no one would dare lie before the Deity. This same principle was followed in the Battle of Kurukṣetra. Therefore in the very beginning of the *Bhagavad-gītā* it is stated: dharma-kṣetre kuru-kṣetre.





By not becoming God conscious, human society is deteriorating to the lowest standard of animal life. This Kṛṣṇa consciousness movement is very essential to reviving God consciousness among the general populace. If people actually become God conscious, all quarrels can be settled outside of court, as happened in the case of the two brāhmaṇas whose disagreement was settled by the witness Gopāla.





TEXT 33





choṭa-vipra bale,--"ṭhākura, tumi mora sākṣī



tomā sākṣī bolāimu, yadi anyathā dekhi"



SYNONYMS



*choṭa-vipra bale*-the younger brāhmaṇa replied; *ṭhākura*-my dear Lord Gopāla; *tumi*-You; *mora*-my; *sākṣī*-witness; *tomā*-unto You; *sākṣī*-witness; *bolāimu*-I shall call as; *yadi*-if; *anyathā*-otherwise; *dekhi*-I see.



TRANSLATION



Then the younger brāhmaṇa addressed the Deity, saying, "My dear Lord, You are my witness. I shall call for You to testify if it is necessary later on."





TEXT 34





eta bali' dui-jane calilā deśere



guru-buddhye choṭa-vipra bahu sevā kare



SYNONYMS



*eta bali'*-speaking this; *dui*-jane-both the brāhmaṇas; *calilā*-went; *deśere*-toward their own country; *guru*-buddhye-accepting the elderly brāhmaṇa as guru; *choṭa-vipra*-the young brāhmaṇa; *bahu*-various; *sevā*-services; *kare*-renders.



TRANSLATION



After these talks, the two brāhmaṇas started for home. As usual, the young brāhmaṇa accompanied the elderly brāhmaṇa as if the older brāhmaṇa were a guru [spiritual master] and rendered him service in various ways.





TEXT 35





deśe āsi' dui-jane gelā nija-ghare



kata dine baḍa-vipra cintita antare



SYNONYMS



*deśe āsi'*-after returning to their own country; *dui*-jane-both of them; *gelā*-went; *nija-ghare*-to their respective homes; *kata dine*-after some time; *baḍa-vipra*-the elderly brāhmaṇa; *cintita*-very anxious; *antare*-within.



TRANSLATION



After returning to Vidyānagara, each brāhmaṇa went to his respective home. After some time, the elderly brāhmaṇa became very anxious.





TEXT 36





tīrthe vipre vākya diluṅ,--kemate satya haya



strī, putra, jñāti, bandhu jānibe niścaya



SYNONYMS



*tīrthe*-on pilgrimage; *vipre*-to a brāhmaṇa; *vākya*-word of honor; *diluṅ*-I have given; *kemate*-how; *satya*-true; *haya*-it is; *strī*-wife; *putra*-sons; *jñāti*-relatives; *bandhu*-friends; *jānibe*-will know; *niścaya*-certainly.



TRANSLATION



He began to think, "I have given my word to a brāhmaṇa in a holy place, and what I promised will certainly come to pass. I must now disclose this to my wife, sons, other relatives and friends."





TEXT 37





eka-dina nija-loka ekatra karila



tā-sabāra āge saba vṛttānta kahila



SYNONYMS



*eka-dina*-one day; *nija-loka*-all his relatives; *ekatra*-in one place; *karila*-assembled; *tā-sabāra*-of all of them; *āge*-in front; *saba*-all; *vṛttānta*-narration; *kahila*-spoke.



TRANSLATION



Thus one day the elderly brāhmaṇa called for a meeting of all his relatives and friends, and before them all he narrated what had taken place in front of Gopāla.





TEXT 38





śuni' saba goṣṭhī tāra kare hāhā-kāra



'aiche bāt mukhe tumi nā ānibe āra



SYNONYMS



*śuni'*-hearing; *saba*-all; *goṣṭhī*-family members and friends; *tāra*-of the elderly brāhmaṇa; *kare*-do; *hā*-hā-kāra-exclamation of disappointment; *aiche*-such; *bāt*-proposal; *mukhe*-in the mouth; *tumi*-you; *nā*-not; *ānibe*-should bring; *āra*-again.



TRANSLATION



When those who belonged to the family circle heard the narration of the old brāhmaṇa, they made exclamations showing their disappointment. They all requested that he not make such a proposal again.





TEXT 39





nīce kanyā dile kula yāibeka nāśa



śuniñā sakala loka karibe upahāsa'



SYNONYMS



*nīce*-to a lower family; *kanyā*-daughter; *dile*-if offering; *kula*-family tradition; *yāibeka*-will go to; *nāśa*-destruction; *śuniñā*-hearing; *sakala*-all; *loka*-friends; *karibe*-will do; *upahāsa*-joking.



TRANSLATION



They unanimously agreed, "If you offer your daughter to a degraded family, your aristocracy will be lost. When people hear of this, they will make jokes and laugh at you."





TEXT 40





vipra bale,--"tīrtha-vākya kemane kari āna



ye ha-uk, se ha-uka, āmi diba kanyā-dāna"



SYNONYMS



*vipra bale*-the brāhmaṇa says; *tīrtha-vākya*-the promise made on the pilgrimage; *kemane*-how; *kari*-I shall do; *āna*-otherwise; *ye ha*-uk-whatever may be; *se ha*-uka-let it take place; *āmi*-I; *diba*-shall give; *kanyā*-dāna-my daughter in charity.



TRANSLATION



The elderly brāhmaṇa said, "How can I undo the promise I made in a holy place while on pilgrimage? Whatever may happen, I must give him my daughter in charity."





TEXT 41





jñāti loka kahe,--'morā tomāke chāḍiba'



strī-putra kahe,--'viṣa khāiyā mariba'



SYNONYMS



*jñāti loka*-the relatives; *kahe*-answer; *morā*-we all; *tomāke*-you; *chāḍiba*-will give up; *strī*-wife; *putra*-sons; *kahe*-say; *viṣa*-poison; *khāiyā*-drinking; *mariba*-we shall die.



TRANSLATION



The relatives unanimously said, "If you give your daughter to that boy, we shall give up all connection with you." Indeed, his wife and sons declared, "If such a thing happens, we shall take poison and die."





TEXT 42





vipra bale,--"sākṣī bolāñā karibeka nyāya



jiti' kanyā labe, mora vyartha dharma haya"



SYNONYMS



*vipra bale*-the brāhmaṇa says; *sākṣī*-a witness; *bolāñā*-calling for; *karibeka*-there will be; *nyāya*-justice; *jiti'*-winning; *kanyā*-the daughter; *labe*-he will take; *mora*-my; *vyartha*-meaningless; *dharma*-religious principles; *haya*-will be.



TRANSLATION



The elderly brāhmaṇa said, "If I do not give my daughter to the young brāhmaṇa, he will call Śrī Gopālajī as a witness. Thus he will take my daughter by force, and in that case my religious principles will become meaningless."





TEXT 43





putra bale,--"pratimā sākṣī, seha dūra deśe



ke tomāra sākṣī dibe, cintā kara kise



SYNONYMS



*putra bale*-his son says; *pratimā*-the Deity; *sākṣī*-witness; *seha*-He also; *dūra*-distant; *deśe*-in country; *ke*-who; *tomāra*-of you; *sākṣī*-witness; *dibe*-will give; *cintā*-anxiety; *kara*-you do; *kise*-why.



TRANSLATION



His son replied, "The Deity may be a witness, but He is in a distant country. How can He come to bear witness against you? Why are you so anxious over this?





TEXT 44





nāhi kahi--nā kahio e mithyā-vacana



sabe kahibe--'mora kichu nāhika smaraṇa'



SYNONYMS



*nāhi kahi*-I did not say; *nā kahio*-do not say; *e*-this; *mithyā*-vacana-false statement; *sabe*-only; *kahibe*-you shall say; *mora*-my; *kichu*-anything; *nāhika*-not; *smaraṇa*-remembrance.



TRANSLATION



"You do not have to flatly deny that you spoke such a thing. There is no need to make a false statement. Simply say that you do not remember what you said.





TEXT 45





tumi yadi kaha,--'āmi kichui nā jāni'



tabe āmi nyāya kari' brāhmaṇere jini"



SYNONYMS



*tumi*-you; *yadi*-if; *kaha*-say; *āmi kichui nā jāni*-I do not remember anything; *tabe*-in that case; *āmi*-I; *nyāya kari'*-arguing; *brāhmaṇere*-the younger brāhmaṇa; *jini*-shall conquer.



TRANSLATION



"If you simply say, 'I do not remember,' I shall take care of the rest. By argument, I shall defeat the young brāhmaṇa."



PURPORT



The son of the elderly brāhmaṇa was an atheist and a follower of the Raghunātha-smṛti. He was very expert in dealing with pounds-shillings-pence, but he was fool number one. Consequently, he did not believe in the spiritual position of the Deity, nor did he have any faith in the Supreme Personality of Godhead. Therefore, as a typical idol worshiper, he considered the form of the Lord to be made of stone or wood. Thus he assured his father that the witness was only a stone Deity and was not capable of speaking. Besides that, he assured his father that the Deity was situated far away and consequently could not come to bear witness. In essence, he was saying: "Have no anxiety. You do not have to lie directly, but you should speak like a diplomat, like King Yudhiṣṭhira when he spoke to Droṇācārya-aśvatthāmā hata iti gajaḥ. Following this principle, simply say that you do not remember anything and are completely unaware of the statements given by the young brāhmaṇa. If you make the background like that, I shall know how to fill in the argument and defeat him by word jugglery. Thus I shall save you from having to give your daughter to him. In this way, our aristocracy will be saved. You have nothing to worry about."





TEXT 46





eta śuni' viprera cintita haila mana



ekānta-bhāve cinte vipra gopāla-caraṇa



SYNONYMS



*eta śuni'*-hearing this; *viprera*-of the old brāhmaṇa; *cintita*-agitated; *haila*-became; *mana*-the mind; *ekānta*-bhāve-with single-minded attention; *cinte*-thinks; *vipra*-the brāhmaṇa; *gopāla-caraṇa*-of the lotus feet of Śrī Gopālajī.



TRANSLATION



When the elderly brāhmaṇa heard this, his mind became very agitated. Feeling helpless, he simply turned his attention to the lotus feet of Gopāla.





TEXT 47





'mora dharma rakṣā pāya, nā mare nija-jana



dui rakṣā kara, gopāla, lainu śaraṇa'



SYNONYMS



*mora*-my; *dharma*-religious principles; *rakṣā pāya*-spared; *nā*-not; *mare*-die; *nija*-jana-own kinsmen; *dui*-two; *rakṣā kara*-You kindly protect; *gopāla*-my Lord Gopāla; *lainu*-I have taken; *śaraṇa*-shelter under Your lotus feet.



TRANSLATION



The elderly brāhmaṇa prayed, "My dear Lord Gopāla, I have taken shelter of Your lotus feet, and therefore I request You to please protect my religious principles from disturbance and at the same time save my kinsmen from dying."





TEXT 48





ei-mata vipra citte cintite lāgila



āra dina laghu-vipra tāṅra ghare āila



SYNONYMS



*ei-mata*-in this way; *vipra*-the elderly brāhmaṇa; *citte*-within the mind; *cintite*-to think; *lāgila*-began; *āra dina*-the next day; *laghu-vipra*-the young brāhmaṇa; *tāṅra*-his; *ghare*-to the home; *āila*-came.



TRANSLATION



The next day, the elderly brāhmaṇa was thinking deeply about this matter when the young brāhmaṇa came to his house.





TEXT 49





āsiñā parama-bhaktye namaskāra kari'



vinaya kariñā kahe kara dui yuḍi'



SYNONYMS



*āsiñā*-coming; *parama-bhaktye*-in great devotion; *namaskāra kari'*-offering obeisances; *vinaya kariñā*-with great humility; *kahe*-says; *kara*-hands; *dui*-two; *yuḍi'*-folding.



TRANSLATION



The young brāhmaṇa came to him and offered respectful obeisances. Then, very humbly folding his hands, he spoke as follows.





TEXT 50





'tumi more kanyā dite karyācha aṅgīkāra



ebe kichu nāhi kaha, ki tomāra vicāra'



SYNONYMS



*tumi*-you; *more*-to me; *kanyā*-your daughter; *dite*-to give in charity; *karyācha*-have made; *aṅgīkāra*-a promise; *ebe*-now; *kichu*-something; *nāhi*-not; *kaha*-you say; *ki*-what; *tomāra*-your; *vicāra*-conclusion.



TRANSLATION



"You have promised to give your daughter in charity to me. Now you do not say anything. What is your conclusion?"





TEXT 51





eta śuni' sei vipra rahe mauna dhari'



tāṅra putra mārite āila hāte ṭheṅgā kari'



SYNONYMS



*eta śuni'*-hearing this; *sei vipra*-the elderly brāhmaṇa; *rahe*-remains; *mauna dhari'*-holding silence; *tāṅra*-his; *putra*-son; *mārite*-to strike; *āila*-came out; *hāte*-in hand; *ṭheṅgā*-stick; *kari'*-taking.



TRANSLATION



After the young brāhmaṇa submitted this statement, the elderly brāhmaṇa remained silent. Taking this opportunity, his son immediately came out with a stick to strike the younger man.





TEXT 52





'āre adhama! mora bhagnī cāha vivāhite



vāmana hañā cāṅda yena cāha ta' dharite'



SYNONYMS



*āre adhama*-O most degraded one; *mora*-my; *bhagnī*-sister; *cāha*-you want; *vivāhite*-to marry; *vāmana*-a dwarf; *hañā*-being; *cāṅda*-the moon; *yena*-as if; *cāha*-you want; *ta'*-certainly; *dharite*-to capture.



TRANSLATION



The son said, "Oh, you are most degraded! You want to marry my sister, just like a dwarf who wants to catch the moon!"





TEXT 53





ṭheñā dekhi' sei vipra palāñā gela



āra dina grāmera loka ekatra karila



SYNONYMS



*ṭheñā dekhi'*-seeing the stick in his hand; *sei vipra*-the young brāhmaṇa; *palāñā gela*-fled from that place; *āra dina*-the next day; *grāmera loka*-the inhabitants of the village; *ekatra karila*-gathered in one place.



TRANSLATION



Seeing a stick in the hand of the son, the younger brāhmaṇa fled. The next day, however, he gathered together all the people of the village.





TEXT 54





saba loka baḍa-vipre ḍākiyā ānila



tabe sei laghu-vipra kahite lāgila



SYNONYMS



*saba loka*-all the village inhabitants; *baḍa-vipre*-to the senior brāhmaṇa; *ḍākiyā*-calling; *ānila*-brought; *tabe*-then; *sei laghu-vipra*-the junior brāhmaṇa; *kahite lāgila*-began to speak.



TRANSLATION



All the people of the village then called for the elderly brāhmaṇa and brought him to their meeting place. The young brāhmaṇa then began to speak before them as follows.





TEXT 55





'iṅha more kanyā dite karyāche aṅgīkāra



ebe ye nā dena, pucha iṅhāra vyavahāra'



SYNONYMS



*iṅha*-this gentleman; *more*-to me; *kanyā*-his daughter; *dite*-to give in charity; *karyāche*-has made; *aṅgīkāra*-promise; *ebe*-now; *ye*-indeed; *nā*-not; *dena*-he gives; *pucha*-kindly ask; *iṅhāra*-of him; *vyavahāra*-the behavior.



TRANSLATION



"This gentleman has promised to hand over his daughter to me, yet now he does not follow his promise. Please ask him about his behavior."





TEXT 56





tabe sei viprere puchila sarva-jana



'kanyā kene nā deha, yadi diyācha vacana'



SYNONYMS



*tabe*-then; *sei*-that; *viprere*-brāhmaṇa; *puchila*-asked; *sarva-jana*-all the people; *kanyā*-daughter; *kene*-why; *nā deha*-you do not give in charity; *yadi*-if; *diyācha*-have given; *vacana*-word of honor.



TRANSLATION



All the people gathered there asked the elderly brāhmaṇa, "If you have already promised to give him your daughter in charity, why are you not fulfilling your promise? You have given your word of honor."





TEXT 57





vipra kahe,--'śuna, loka, mora nivedana



kabe ki baliyāchi, mora nāhika smaraṇa'



SYNONYMS



*vipra kahe*-the senior brāhmaṇa replied; *śuna*-please hear; *loka*-all people; *mora*-my; *nivedana*-submission; *kabe*-when; *ki*-what; *baliyāchi*-I have said; *mora*-my; *nāhika*-there is not; *smaraṇa*-remembrance.



TRANSLATION



The elderly brāhmaṇa said, "My dear friends, please hear what I have to submit. I do not exactly remember making a promise like that."





TEXT 58





eta śuni' tāṅra putra vākya-cchala pāñā



pragalbha ha-iyā kahe sammukhe āsiñā



SYNONYMS



*eta śuni'*-hearing this; *tāṅra putra*-his son; *vākya-cchala*-for jugglery of words; *pāñā*-getting a chance; *pragalbha*-impudent; *ha*-iyā-becoming; *kahe*-says; *sammukhe*-in the front; *āsiñā*-coming.



TRANSLATION



When the elderly brāhmaṇa's son heard this, he took the opportunity to juggle some words. Becoming very impudent, he stood before the assembly and spoke as follows.





TEXT 59





'tīrtha-yātrāya pitāra saṅge chila bahu dhana



dhana dekhi ei duṣṭera laite haila mana



SYNONYMS



*tīrtha*-yātrāya-when touring the holy places; *pitāra*-my father; *saṅge*-with; *chila*-there was; *bahu*-much; *dhana*-money; *dhana*-money; *dekhi*-seeing; *ei*-this; *duṣṭera*-of the rogue; *laite*-to take; *haila*-it was; *mana*-the intention.



TRANSLATION



"While touring various holy places of pilgrimage, my father carried much money. Seeing the money, this rogue decided to take it away.





TEXT 60





āra keha saṅge nāhi, ei saṅge ekala



dhuturā khāoyāñā bāpe karila pāgala



SYNONYMS



*āra*-anyone; *keha*-else; *saṅge*-in company; *nāhi*-there was not; *ei*-this brāhmaṇa; *saṅge*-in company; *ekala*-alone; *dhuturā*-an intoxicant; *khāoyāñā*-making him eat; *bāpe*-my father; *karila*-made; *pāgala*-mad.



TRANSLATION



"There was no one besides this man with my father. Giving him an intoxicant known as dhuturā to eat, this rogue made my father mad.





TEXT 61





saba dhana lañā kahe--'core la-ila dhana'



'kanyā dite cāhiyāche'--uṭhāila vacana



SYNONYMS



*saba*-all; *dhana*-money; *lañā*-taking; *kahe*-says; *core*-a thief; *la*-ila-took; *dhana*-all the money; *kanyā*-the daughter; *dite*-to give in charity; *cāhiyāche*-has promised; *uṭhāila*-has raised; *vacana*-a slogan.



TRANSLATION



"Having taken all my father's money, this rogue claimed that it was taken by some thief. Now he is claiming that my father has promised to give him his daughter in charity.





TEXT 62





tomarā sakala loka karaha vicāre



'mora pitāra kanyā dite yogya ki ihāre'



SYNONYMS



*tomarā*-you; *sakala*-all; *loka*-people; *karaha*-just make; *vicāre*-judgment; *mora*-my; *pitāra*-of the father; *kanyā*-the daughter; *dite*-to give in charity; *yogya*-befitting; *ki*-is it; *ihāre*-to him.



TRANSLATION



"All of you assembled here are gentlemen. Please judge whether it is befitting to offer this poor brāhmaṇa my father's daughter."





TEXT 63





eta śuni' lokera mane ha-ila saṁśaya



'sambhave,--dhana-lobhe loka chāḍe dharma-bhaya'



SYNONYMS



*eta śuni'*-hearing all this; *lokera*-of all the people; *mane*-in the minds; *ha*-ila-there was; *saṁśaya*-doubt; *sambhave*-possible; *dhana-lobhe*-by greed for money; *loka*-some man; *chāḍe*-gives up; *dharma*-bhaya-religious principles.



TRANSLATION



Hearing all these statements, all the people gathered there became a little doubtful. They thought it quite possible that because of attraction for riches one might give up his religious principles.





TEXT 64





tabe choṭa-vipra kahe, "śuna, mahājana



nyāya jinibāre kahe asatya-vacana



SYNONYMS



*tabe*-at that time; *choṭa-vipra*-the young brāhmaṇa; *kahe*-says; *śuna*-please hear; *mahā-jana*-all gentlemen; *nyāya*-the argument; *jinibāre*-to win; *kahe*-he says; *asatya*-vacana-untruthful statements.



TRANSLATION



At that time the young brāhmaṇa said, "My dear gentlemen, please hear. Just to gain victory in an argument, this man is lying.





TEXT 65





ei vipra mora sevāya tuṣṭa yabe hailā



'tore āmi kanyā diba' āpane kahilā



SYNONYMS



*ei vipra*-this brāhmaṇa; *mora*-my; *sevāya*-by the service; *tuṣṭa*-fully satisfied; *yabe*-when; *hailā*-he was; *tore*-to you; *āmi*-I; *kanyā*-daughter; *diba*-shall give; *āpane*-of his own accord; *kahilā*-promised.



TRANSLATION



"Being very satisfied with my service, this brāhmaṇa said to me of his own accord, 'I promise to hand over my daughter to you.'





TEXT 66





tabe muñi niṣedhinu,--śuna, dvija-vara



tomāra kanyāra yogya nahi muñi vara



SYNONYMS



*tabe*-at that time; *muñi*-I; *niṣedhinu*-forbade; *śuna*-hear; *dvija-vara*-O best of the brāhmaṇas; *tomāra*-your; *kanyāra*-for the daughter; *yogya*-suitable; *nahi*-not; *muñi*-I; *vara*-husband.



TRANSLATION



"At that time I forbade him to do this, telling him, 'O best of the brāhmaṇas, I am not a fit husband for your daughter.





TEXT 67





kāhāṅ tumi paṇḍita, dhanī, parama kulīna



kāhāṅ muñi daridra, mūrkha, nīca, kula-hīna



SYNONYMS



*kāhāṅ*-whereas; *tumi*-you; *paṇḍita*-learned scholar; *dhanī*-rich man; *parama*-first class; *kulīna*-aristocracy; *kāhāṅ*-whereas; *muñi*-I; *daridra*-poor man; *mūrkha*-not educated; *nīca*-fallen; *kula*-hīna-without aristocracy.



TRANSLATION



" 'Whereas you are a learned scholar, a rich man belonging to an aristocratic family, I am a poor man, uneducated and with no claim to aristocracy.'





TEXT 68





tabu ei vipra more kahe bāra bāra



tore kanyā diluṅ, tumi karaha svīkāra



SYNONYMS



*tabu*-still; *ei*-this; *vipra*-brāhmaṇa; *more*-to me; *kahe*-says; *bāra bāra*-again and again; *tore*-to you; *kanyā*-my daughter; *diluṅ*-I have given in charity; *tumi*-you; *karaha*-make; *svīkāra*-acceptance.



TRANSLATION



"Still this brāhmaṇa insisted. Again and again he asked me to accept his proposal, saying, 'I have given you my daughter. Please accept her.'





TEXT 69





tabe āmi kahilāṅ--śuna, mahā-mati



tomāra strī-putra-jñātira nā habe sammati



SYNONYMS



*tabe*-at that time; *āmi*-I; *kahilāṅ*-said; *śuna*-please hear; *mahā-mati*-O intelligent brāhmaṇa; *tomāra*-your; *strī*-putra-wife and children; *jñātira*-kinsmen; *nā habe sammati*-will not agree.



TRANSLATION



"I then said, 'Please hear. You are a learned brāhmaṇa. Your wife, friends and relatives will never agree to this proposal.





TEXT 70





kanyā dite nāribe, habe asatya-vacana



punarapi kahe vipra kariyā yatana



SYNONYMS



*kanyā*-daughter; *dite*-to give; *nāribe*-you will not be able; *habe*-it will become; *asatya-vacana*-a false statement; *punarapi*-again; *kahe*-he says; *vipra*-the brāhmaṇa; *kariyā yatana*-with great attention.



TRANSLATION



" 'My dear sir, you will not be able to fulfill your promise. Your promise will be broken.' Yet, again and again the brāhmaṇa emphasized his promise.





TEXT 71





kanyā tore diluṅ, dvidhā nā kariha cite



ātma-kanyā diba, kebā pāre niṣedhite



SYNONYMS



*kanyā*-the daughter; *tore*-to you; *diluṅ*-I have given; *dvidhā*-hesitation; *nā*-do not; *kariha*-do; *cite*-within your mind; *ātma*-kanyā-my own daughter; *diba*-I shall give; *kebā*-who; *pāre*-is able; *niṣedhite*-to forbid.



TRANSLATION



" 'I have offered you my daughter. Do not hesitate. She is my daughter, and I shall give her to you. Who can forbid me?'





TEXT 72





tabe āmi kahilāṅ dṛḍha kari' mana



gopālera āge kaha e-satya vacana



SYNONYMS



*tabe*-at that time; *āmi*-I; *kahilāṅ*-said; *dṛḍha kari' mana*-fixing my mind; *gopālera āge*-in front of the Gopāla Deity; *kaha*-speak; *e-satya vacana*-this truthful statement.



TRANSLATION



"At that time I concentrated my mind and requested the brāhmaṇa to make the promise before the Gopāla Deity.





TEXT 73





tabe iṅho gopālera āgete kahila



tumi jāna, ei vipre kanyā āmi dila



SYNONYMS



*tabe*-at that time; *iṅho*-this gentleman; *gopālera*-of the Gopāla Deity; *āgete*-in front; *kahila*-he said; *tumi jāna*-my Lord, please know; *ei vipre*-unto this young brāhmaṇa; *kanyā*-my daughter; *āmi*-I; *dila*-have offered.



TRANSLATION



"Then this gentleman said in front of the Gopāla Deity, 'My dear Lord, please bear witness. I have offered my daughter to this brāhmaṇa in charity.'





TEXT 74





tabe āmi gopālere sākṣī kariñā



kahilāṅ tāṅra pade minati kariñā



SYNONYMS



*tabe*-at that time; *āmi*-I; *gopālere*-to the Gopāla Deity; *sākṣī*-the witness; *kariñā*-making; *kahilāṅ*-said; *tāṅra pade*-at His lotus feet; *minati*-humility; *kariñā*-making.



TRANSLATION



"Accepting the Gopāla Deity as my witness, I then submitted the following at His lotus feet.





TEXT 75





yadi ei vipra more nā dibe kanyā-dāna



sākṣī bolāimu tomāya, ha-io sāvadhāna



SYNONYMS



*yadi*-if; *ei*-this; *vipra*-brāhmaṇa; *more*-to me; *nā*-not; *dibe*-will give; *kanyā*-dāna-his daughter in charity; *sākṣī bolāimu*-I shall call as a witness; *tomāya*-You; *ha*-io sāvadhāna-kindly be attentive.



TRANSLATION



" 'If this brāhmaṇa later hesitates to give me his daughter, my dear Lord, I shall call on You as a witness. Please note this with care and attention.'





TEXT 76





ei vākye sākṣī mora āche mahājana



yāṅra vākya satya kari māne tribhuvana"



SYNONYMS



*ei vākye*-in this statement; *sākṣī*-witness; *mora*-my; *āche*-there is; *mahājana*-a great personality; *yāṅra*-whose; *vākya*-words; *satya*-true; *kari*-taking as; *māne*-accepts; *tri-bhuvana*-the whole world.



TRANSLATION



"Thus I have called upon a great personality in this transaction. I have asked the Supreme Godhead to be my witness. The entire world accepts the words of the Supreme Personality of Godhead."



PURPORT



Although the young brāhmaṇa described himself as having no claims to aristocracy and being an uneducated common man, still he had one good qualification: he believed that the Supreme Personality of Godhead was the topmost authority, he accepted the words of Lord Kṛṣṇa without hesitation, and he had firm faith in the Lord's consistency. According to Prahlāda Mahārāja, another authority on the Supreme Personality of Godhead, such a staunch and faithful devotee of the Lord must be understood to be a most learned scholar: tan manye 'dhītam uttamam (*Śrīmad-Bhāgavatam* 7.5.24). A pure devotee who has firm faith in the words of the Supreme Personality of Godhead is to be considered a most learned scholar, the topmost aristocrat and the richest man in the whole world. All godly qualities automatically exist in such a devotee. In the preaching work of the Kṛṣṇa consciousness movement, we, as the servant of the servant of the servant of the servant of the Supreme Personality of Godhead, fully believe in the words of Kṛṣṇa and His servants, the disciplic succession. In this way we are presenting the words of Kṛṣṇa throughout the world. Even though we are neither a rich man nor a very learned scholar, and even though we do not belong to any aristocracy, this movement is still being welcomed and is very easily spreading all over the world. Although we are very poor and have no professional source of income, Kṛṣṇa supplies money whenever we need it. Whenever we need some men, Kṛṣṇa supplies them. Thus it is stated in the *Bhagavad-gītā* (6.22): yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. Actually, if we can attain the favor of the Supreme Personality of Godhead, Kṛṣṇa, we do not need anything else. We certainly do not need those things which a mundane person considers to be material assets.





TEXTS 77-78





tabe baḍa-vipra kahe, "ei satya kathā



gopāla yadi sākṣī dena, āpane āsi' ethā



tabe kanyā diba āmi, jāniha niścaya"



tāṅra putra kahe,--'ei bhāla bāta haya'



SYNONYMS



*tabe*-at that time; *baḍa-vipra*-the elderly brāhmaṇa; *kahe*-says; *ei satya kathā*-this is true; *gopāla*-the Gopāla Deity; *yadi*-if; *sākṣī*-witness; *dena*-gives; *āpane*-personally; *āsi'*-coming; *ethā*-here; *tabe*-at that time; *kanyā*-daughter; *diba*-must give in charity; *āmi*-I; *jāniha*-you all know it; *niścaya*-certainly; *tāṅra*-his; *putra*-son; *kahe*-says; *ei*-this; *bhāla*-nice; *bāta*-statement; *haya*-is.



TRANSLATION



Taking this opportunity, the elderly brāhmaṇa immediately confirmed that this was really true. He said, "If Gopāla personally comes here to serve as a witness, I shall surely give my daughter to the young brāhmaṇa." The elderly brāhmaṇa's son immediately confirmed this, saying, "Yes, this is a very nice settlement."



PURPORT



As the Supersoul within the heart of all living entities, Kṛṣṇa knows everyone's desire, everyone's request and everyone's prayer. Although all these may be contradictory, the Lord has to create a situation in which everyone will be pleased. This is an instance of a marriage negotiation between an elderly brāhmaṇa and a youthful one. The elderly brāhmaṇa was certainly willing to give his daughter in charity to the young brāhmaṇa, but his son and relatives became impediments to this transaction. The elderly brāhmaṇa considered how to get out of this situation and still offer his daughter to the young brāhmaṇa. His son, an atheist and a very cunning fellow, was thinking of how to stop the marriage. The father and son were thinking in a contradictory way, yet Kṛṣṇa created a situation wherein they both agreed. They both agreed that if the Gopāla Deity would come and serve as a witness, the daughter would be given to the young brāhmaṇa.





TEXT 79





baḍa-viprera mane,--'kṛṣṇa baḍa dayāvān



avaśya mora vākya teṅho karibe pramāṇa'



SYNONYMS



*baḍa*-viprera mane-within the mind of the elderly brāhmaṇa; *kṛṣṇa*-Lord Kṛṣṇa; *baḍa*-very; *dayāvān*-merciful; *avaśya*-certainly; *mora*-my; *vākya*-words; *teṅho*-He; *karibe*-will make; *pramāṇa*-evidence.



TRANSLATION



The elderly brāhmaṇa thought, "Since Lord Kṛṣṇa is very merciful, He will certainly come to prove my statement."





TEXT 80





putrera mane,--'pratimā nā āsibe sākṣī dite'



ei buddhye dui-jana ha-ilā sammate



SYNONYMS



*putrera mane*-in the mind of the son; *pratimā*-the Deity; *nā*-not; *āsibe*-will come; *sākṣī dite*-to give witness; *ei*-this; *buddhye*-in understanding; *dui*-jana-both the father and the son; *ha*-ilā sammate-agreed.



TRANSLATION



The atheistic son thought, "It is not possible for Gopāla to come and bear witness." Thinking thus, both father and son agreed.





TEXT 81





choṭa-vipra bale,--'patra karaha likhana



punaḥ yena nāhi cale e-saba vacana'



SYNONYMS



*choṭa-vipra*-the young brāhmaṇa; *bale*-says; *patra*-paper; *karaha*-do; *likhana*-writing; *punaḥ*-again; *yena*-so that; *nāhi*-not; *cale*-change; *e-saba*-all these; *vacana*-statements.



TRANSLATION



The young brāhmaṇa took this opportunity to speak: "Please write this down on paper in black and white so that you may not again change your word of honor."





TEXT 82





tabe saba loka meli' patra ta' likhila



duṅhāra sammati lañā madhyastha rākhila



SYNONYMS



*tabe*-then; *saba loka*-all the people; *meli'*-gathered together; *patra*-paper; *ta'*-indeed; *likhila*-wrote; *duṅh\ara*-of both of them; *sammati*-the agreement; *lañā*-taking; *madhya*-stha-as mediator; *rākhila*-remained.



TRANSLATION



All the assembled people got this statement down in black and white and, taking the signatures of agreement from both of them, served as the mediators.





TEXT 83





tabe choṭa-vipra kahe,--śuna, sarva-jana



ei vipra--satya-vākya, dharma-parāyaṇa



SYNONYMS



*tabe*-at that time; *choṭa-vipra*-the young brāhmaṇa; *kahe*-says; *śuna*-please hear; *sarva-jana*-O all gentlemen present here; *ei vipra*-this elderly brāhmaṇa; *satya*-vākya-always truthful; *dharma*-parāyaṇa-religious.



TRANSLATION



The young brāhmaṇa then said, "Will all you gentlemen present please hear me? This elderly brāhmaṇa is certainly truthful and is following religious principles.





TEXT 84





sva-vākya chāḍite iṅhāra nāhi kabhu mana



svajana-mṛtyu-bhaye kahe asatya-vacana



SYNONYMS



*sva*-vākya-his own promise; *chāḍite*-to give up; *iṅhāra*-of this brāhmaṇa; *nāhi*-not; *kabhu*-at any time; *mana*-the mind; *sva-jana*-of his own kinsmen; *mṛtyu*-bhaye-fearing the suicide; *kahe*-says; *asatya*-vacana-untruthful words.



TRANSLATION



"He had no desire to break his promise, but fearing that his kinsmen would commit suicide, he deviated from the truth.





TEXT 85





iṅhāra puṇye kṛṣṇe āni' sākṣī bolāiba



tabe ei viprera satya-pratijñā rākhiba



SYNONYMS



*iṅhāra puṇye*-by his piety; *kṛṣṇe*-Lord Kṛṣṇa; *āni'*-bringing; *sākṣī*-witness; *bolāiba*-I shall call; *tabe*-at that time; *ei viprera*-of this brāhmaṇa; *satya*-truthful; *pratijñā*-the promise; *rākhiba*-I shall keep.



TRANSLATION



"By the piety of the elderly brāhmaṇa, I shall call the Supreme Personality of Godhead as a witness. Thus I shall keep his truthful promise intact."





TEXT 86





eta śuni' nāstika loka upahāsa kare



keha bale, īśvara--dayālu, āsiteha pāre



SYNONYMS



*eta śuni'*-hearing this; *nāstika*-atheistic; *loka*-class of men; *upahāsa*-joking; *kare*-do; *keha bale*-someone says; *īśvara*-God; *dayālu*-merciful; *āsiteha pāre*-He is able to come.



TRANSLATION



Hearing the emphatic statement of the younger brāhmaṇa, some atheists in the meeting began to cut jokes. However, someone else said, "After all, the Lord is merciful, and if He likes, He can come."





TEXT 87





tabe sei choṭa-vipra gelā vṛndāvana



daṇḍavat kari' kahe saba vivaraṇa



SYNONYMS



*tabe*-after this; *sei*-that; *choṭa*-vipra-young brāhmaṇa; *gelā*-went; *vṛndāvana*-to Vṛndāvana; *daṇḍavat kari'*-after offering respects; *kahe*-tells; *saba*-all; *vivaraṇa*-the description.



TRANSLATION



After the meeting, the young brāhmaṇa started for Vṛndāvana. Upon arriving there, he first offered his respectful obeisances to the Deity and then narrated everything in full detail.





TEXT 88





"brahmaṇya-deva tumi baḍa dayā-maya



dui viprera dharma rākha hañā sadaya



SYNONYMS



*brahmaṇya-deva*-O Lord of brahminical culture; *tumi*-You; *baḍa*-very; *dayā*-maya-merciful; *dui*-two; *viprera*-of brāhmaṇas; *dharma*-the religious principles; *rākha*-protect; *hañā*-becoming; *sa*-daya-merciful.



TRANSLATION



He said, "My Lord, You are the protector of brahminical culture, and You are also very merciful. Therefore, kindly show Your great mercy by protecting the religious principles of us two brāhmaṇas.





TEXT 89





kanyā pāba,--mora mane ihā nāhi sukha



brāhmaṇera pratijñā yāya--ei baḍa duḥkha



SYNONYMS



*kanyā pāba*-I shall get the daughter; *mora*-my; *mane*-in the mind; *ihā*-this; *nāhi*-is not; *sukha*-happiness; *brāhmaṇera*-of a pure brāhmaṇa; *pratijñā*-the promise; *yāya*-becomes lost; *ei*-this; *baḍa*-very much; *duḥkha*-unhappiness.



TRANSLATION



"My dear Lord, I am not thinking to become happy by getting the daughter as a bride. I am simply thinking that the brāhmaṇa has broken his promise, and that is giving me great pain."



PURPORT



It was not at all the intention of the young brāhmaṇa to get the daughter of the elderly brāhmaṇa in marriage and thus enjoy material happiness and sense gratification. It was not for that reason that the young brāhmaṇa went to Vṛndāvana to ask the Supreme Personality of Godhead to act as a witness. His only concern was that the elderly brāhmaṇa had promised something, and if Gopāla did not bear witness to that transaction, then the older brāhmaṇa would incur a spiritual blemish. Therefore, the young brāhmaṇa wanted protection and help from the Deity. The young brāhmaṇa was thus a pure Vaiṣṇava, and he had no desire for sense gratification. He wanted only to serve the Supreme Personality of Godhead and the older brāhmaṇa, who was also a Vaiṣṇava and very devoted to the Lord.





TEXT 90





eta jāni' tumi sākṣī deha, dayā-maya



jāni' sākṣī nāhi deya, tāra pāpa haya



SYNONYMS



*eta jāni'*-knowing this; *tumi*-You; *sākṣī*-witness; *deha*-please give; *dayā-maya*-O most merciful one; *jāni'*-knowing; *sākṣī*-witness; *nāhi deya*-does not give; *tāra*-for him; *pāpa*-sin; *haya*-there is.



TRANSLATION



The young brāhmaṇa continued, "My dear sir, You are very merciful and You know everything. Therefore, kindly be a witness in this case. A person who knows things as they are and still does not bear witness becomes involved in sinful activities."



PURPORT



The dealings between a devotee and the Lord are very simple. The young brāhmaṇa said to the Lord, "You know everything, but if You do not bear witness, You will be involved in sinful activities." There is no possibility, however, of the Lord's being involved in sinful activities. A pure devotee, even though he knows everything of the Supreme Lord, can speak with the Lord exactly as if He were a common man. Although the dealings between the Lord and His devotee are always very simple and open, there is formality. All these things happen because of the connection between the Lord and the devotee.





TEXT 91





kṛṣṇa kahe,--vipra, tumi yāha sva-bhavane



sabhā kari' more tumi kariha smaraṇe



SYNONYMS



*kṛṣṇa kahe*-Lord Kṛṣṇa says; *vipra*-My dear brāhmaṇa; *tumi*-you; *yāha*-go back; *sva-bhavane*-to your own home; *sabhā kari'*-calling a meeting of all the men; *more*-of Me; *tumi*-you; *kariha*-just do; *smaraṇe*-remembering.



TRANSLATION



Lord Kṛṣṇa replied, "My dear brāhmaṇa, go back to your home and call a meeting of all the men. In that meeting, just try to remember Me.





TEXT 92





āvirbhāva hañā āmi tāhāṅ sākṣī diba



tabe dui viprera satya pratijñā rākhiba



SYNONYMS



*āvirbhāva*-appearance; *hañā*-making; *āmi*-I; *tāhāṅ*-there; *sākṣī*-witness; *diba*-shall give; *tabe*-at that time; *dui*-two; *viprera*-of the brāhmaṇas; *satya*-truthful; *pratijñā*-promise; *rākhiba*-I shall keep.



TRANSLATION



"I shall certainly appear there, and at that time I shall protect the honor of both you brāhmaṇas by bearing witness to the promise."





TEXT 93





vipra bale,--"yadi hao caturbhuja-mūrti



tabu tomāra vākye kāru nā habe pratīti



SYNONYMS



*vipra bale*-the young brāhmaṇa says; *yadi*-if; *hao*-You become; *catuḥ*-bhuja-four-handed; *mūrti*-Deity; *tabu*-still; *tomāra*-Your; *vākye*-in the word; *kāru*-of anyone; *nā*-not; *habe*-there will be; *pratīti*-belief.



TRANSLATION



The young brāhmaṇa replied, "My dear sir, even if You appear there as a four-handed Viṣṇu Deity, still, none of those people will believe in Your words.





TEXT 94





ei mūrti giyā yadi ei śrī-vadane



sākṣī deha yadi--tabe sarva-loka śune"



SYNONYMS



*ei*-this; *mūrti*-in the form; *giyā*-going; *yadi*-if; *ei*-this; *śrī*-vadane-from Your beautiful face; *sākṣī*-witness; *deha*-You give; *yadi*-if; *tabe*-then; *sarva-loka*-all people; *śune*-will hear.



TRANSLATION



"Only if You go there in this form of Gopāla and speak the words from Your beautiful face will Your testimony be heard by all the people."





TEXT 95





kṛṣṇa kahe,--"pratimā cale, kothāha nā śuni"



vipra bale,--"pratimā hañā kaha kene vāṇī



SYNONYMS



*kṛṣṇa kahe*-Lord Kṛṣṇa says; *pratimā cale*-a Deity walks; *kothāha*-anywhere; *nā śuni*-I have not heard; *vipra bale*-the young brāhmaṇa replies; *pratimā hañā*-in Your Deity form; *kaha kene vāṇī*-how do You speak words.



TRANSLATION



Lord Kṛṣṇa said, "I've never heard of a Deity's walking from one place to another." The brāhmaṇa replied, "That is true, but how is it that You are speaking to me, although You are a Deity?





TEXT 96





pratimā naha tumi--sākṣāt vrajendra-nandana



vipra lāgi' kara tumi akārya-karaṇa"



SYNONYMS



*pratimā*-a statue; *naha*-are not; *tumi*-You; *sākṣāt*-directly; *vrajendra-nandana*-the son of Nanda Mahārāja; *vipra lāgi'*-for the sake of the brāhmaṇa; *kara tumi*-You can do; *akārya-karaṇa*-an action You have never done before.



TRANSLATION



"My dear Lord, You are not a statue; You are directly the son of Mahārāja Nanda. Now, for the sake of the old brāhmaṇa, You can do something You have never done before."





TEXT 97





hāsiñā gopāla kahe,--"śunaha, brāhmaṇa



tomāra pāche pāche āmi kariba gamana



SYNONYMS



*hāsiñā*-smiling; *gopāla*-the Lord Gopāla; *kahe*-says; *śunaha*-just hear; *brāhmaṇa*-O My dear brāhmaṇa; *tomāra*-you; *pāche pāche*-behind; *āmi*-I; *kariba*-shall do; *gamana*-walking.



TRANSLATION



Śrī Gopālajī then smiled and said, "My dear brāhmaṇa, just listen to Me. I shall walk behind you, and in this way I shall go with you."



PURPORT



The conversation between Lord Śrī Kṛṣṇa and the brāhmaṇa is proof that the Lord in His arcā-mūrti, or form made of material elements, is not material, for those elements, although separated from the Lord, are also a part of the Lord's energy, as stated in the *Bhagavad-gītā*. Because the elements are the Lord's own energy and because there is no difference between the energy and the energetic, the Lord can appear through any element. Just as the sun can act through the sunshine and thus distribute its heat and light, so Kṛṣṇa, by His inconceivable power, can appear in His original spiritual form in any material element, including stone, wood, paint, gold, silver and jewels, because the material elements are all His energy. The śāstras warn, arcye viṣṇau śilā-dhīḥ . . . nārakī saḥ: one should never think of the arcā-mūrti, the Deity within the temple, as stone, wood or any other material element. Because of his advanced devotional position, the younger brāhmaṇa knew that although the Deity of Gopāla appeared to be stone, He was not stone. He was the son of Nanda Mahārāja, Vrajendra-nandana Himself.





As such, the Deity can act exactly as the Lord did in His original form as Kṛṣṇa. Lord Kṛṣṇa was talking to the young brāhmaṇa just to test his knowledge about the arcā-vigraha. In other words, those who have understood the science of Kṛṣṇa-Kṛṣṇa's name, form, quality and so forth-can also talk with the Deity. To an ordinary person, however, the Deity will appear to be made of stone, wood or some other material. In the higher sense, since all material elements ultimately emanate from the supreme spiritual entity, nothing is really material. Being omnipotent, omnipresent and omniscient, Kṛṣṇa can deal with His devotees in any form without difficulty. By the mercy of the Lord, the devotee knows perfectly well about the Lord's dealings. Indeed, he can talk face to face with the Lord.





TEXT 98





ulaṭiyā āmā tumi nā kariha daraśane



āmāke dekhile, āmi rahiba sei sthāne



SYNONYMS



*ulaṭiyā*-turning your face; *āmā*-Me; *tumi*-you; *nā*-not; *kariha*-do; *daraśane*-seeing; *āmāke*-Me; *dekhile*-if you see; *āmi*-I; *rahiba*-shall stay; *sei sthāne*-in that very place.



TRANSLATION



The Lord continued, "Do not try to see Me by turning around. As soon as you see Me, I shall remain stationary in that very place.





TEXT 99





nūpurera dhvani-mātra āmāra śunibā



sei śabde āmāra gamana pratīti karibā



SYNONYMS



*nūpurera*-of the ankle bells; *dhvani-mātra*-the sound only; *āmāra*-My; *śunibā*-you will hear; *sei śabde*-by hearing that sound; *āmāra*-My; *gamana*-coming; *pratīti*-understanding; *karibā*-you will do.



TRANSLATION



"You will know that I am walking behind you by the sound of My ankle bells.





TEXT 100





eka-sera anna rāndhi' kariha samarpaṇa



tāhā khāñā tomāra saṅge kariba gamana



SYNONYMS



*eka-sera*-one kilogram; *anna*-of rice; *rāndhi'*-cooking; *kariha*-do; *samarpaṇa*-offering; *tāhā*-that; *khāñā*-eating; *tomāra*-of you; *saṅge*-in the company; *kariba*-I shall do; *gamana*-walking.



TRANSLATION



"Cook one kilogram of rice daily and offer it. I shall eat that rice and follow behind you."





TEXT 101





āra dina ājñā māgi' calilā brāhmaṇa



tāra pāche pāche gopāla karilā gamana



SYNONYMS



*āra dina*-the next day; *ājñā*-permission; *māgi'*-begging; *calilā*-started; *brāhmaṇa*-the young brāhmaṇa; *tāra*-him; *pāche*-behind; *pāche*-behind; *gopāla*-Lord Gopāla; *karilā*-began; *gamana*-following.



TRANSLATION



The next day, the brāhmaṇa begged permission from Gopāla and started for his country. Gopāla followed him, step by step.





TEXT 102





nūpurera dhvani śuni' ānandita mana



uttamānna pāka kari' karāya bhojana



SYNONYMS



*nūpurera*-of the ankle bells; *dhvani*-the sounds; *śuni'*-hearing; *ānandita*-very much pleased; *mana*-the mind; *uttama*-anna-first-class rice; *pāka*-cooking; *kari'*-doing; *karāya*-causes; *bhojana*-eating.



TRANSLATION



While Gopāla followed the young brāhmaṇa, the tinkling sound of His ankle bells could be heard. The brāhmaṇa became very pleased, and he cooked first-class rice for Gopāla to eat.





TEXT 103





ei-mate cali' vipra nija-deśe āilā



grāmera nikaṭa āsi' manete cintilā



SYNONYMS



*ei-mate*-in this way; *cali'*-walking; *vipra*-the brāhmaṇa; *nija*-own; *deśe*-to the country; *āilā*-returned; *grāmera*-to the village; *nikaṭa*-near; *āsi'*-coming; *manete*-within his mind; *cintilā*-thought.



TRANSLATION



The young brāhmaṇa walked and walked in this way until he eventually arrived in his own country. When he neared his own village, he began to think as follows.





TEXT 104





'ebe muñi grāme āinu, yāimu bhavana



lokere kahiba giyā sākṣīra āgamana



SYNONYMS



*ebe*-now; *muñi*-I; *grāme*-to the village; *āinu*-have come; *yāimu*-I shall go; *bhavana*-to my home; *lokere*-the people; *kahiba*-I shall tell; *giyā*-going there; *sākṣīra*-of the witness; *āgamana*-about the arrival.



TRANSLATION



"I have now come to my village, and I shall go to my home and tell all the people that the witness has arrived."





TEXT 105





sākṣāte nā dekhile mane pratīti nā haya



ihāṅ yadi rahena, tabu nāhi kichu bhaya'



SYNONYMS



*sākṣāte*-directly; *nā*-not; *dekhile*-if seeing; *mane*-in the mind; *pratīti*-assurance; *nā*-not; *haya*-there is; *ihāṅ*-here; *yadi*-if; *rahena*-the Lord stays; *tabu*-still; *nāhi*-there is not; *kichu*-any; *bhaya*-fear.



TRANSLATION



The brāhmaṇa then began to think that if the people didn't directly see the Gopāla Deity, they would not believe that He had arrived. "But even if Gopāla stays here," he thought, "there is still nothing to fear."





TEXT 106





eta bhāvi' sei vipra phiriyā cāhila



hāsiñā gopāla-deva tathāya rahila



SYNONYMS



*eta bhāvi'*-thinking like this; *sei*-that; *vipra*-brāhmaṇa; *phiriyā*-turning; *cāhila*-saw; *hāsiñā*-smiling; *gopāla-deva*-Lord Gopāladeva, the Supreme Personality of Godhead; *tathāya*-there; *rahila*-stayed.



TRANSLATION



Thinking this, the brāhmaṇa turned to look back, and He saw that Gopāla, the Supreme Personality of Godhead, was standing there smiling.





TEXT 107





brāhmaṇere kahe,--"tumi yāha nija-ghara



ethāya rahiba āmi, nā yāba ataḥpara"



SYNONYMS



*brāhmaṇere kahe*-He asked the brāhmaṇa; *tumi*-you; *yāha*-go; *nija-ghara*-to your own home; *ethāya*-here in this place; *rahiba*-shall stay; *āmi*-I; *nā*-not; *yāba*-shall go; *ataḥpara*-hereafter.



TRANSLATION



The Lord told the brāhmaṇa, "Now you can go home. I shall stay here and shall not leave."





TEXT 108





tabe sei vipra yāi nagare kahila



śuniñā sakala loka camatkāra haila



SYNONYMS



*tabe*-thereafter; *sei*-that; *vipra*-brāhmaṇa; *yāi*-going; *nagare*-to the town; *kahila*-said; *śuniñā*-hearing; *sakala*-all; *loka*-the people; *camatkāra*-struck with wonder; *haila*-were.



TRANSLATION



The young brāhmaṇa then went to the town and informed all the people about Gopāla's arrival. Hearing this, the people were struck with wonder.





TEXT 109





āila sakala loka sākṣī dekhibāre



gopāla dekhiñā loka daṇḍavat kare



SYNONYMS



*āila*-came; *sakala*-all; *loka*-the people; *sākṣī*-the witness; *dekhibāre*-to see; *gopāla*-Lord Gopāla; *dekhiñā*-seeing; *loka*-all the people; *daṇḍavat*-offering obeisances; *kare*-do.



TRANSLATION



All the townspeople went to see the witness Gopāla, and when they saw the Lord actually standing there, they all offered their respectful obeisances.





TEXT 110





gopāla-saundarya dekhi' loke ānandita



pratimā caliñā āilā,--śuniñā vismita



SYNONYMS



*gopāla*-of Lord Gopāla; *saundarya*-the beauty; *dekhi'*-seeing; *loke*-everyone; *ānandita*-pleased; *pratimā*-the Deity; *caliñā*-walking; *āilā*-came; *śuniñā*-hearing this; *vismita*-surprised.



TRANSLATION



When the people arrived, they were very pleased to see the beauty of Gopāla, and when they heard that He had actually walked there, they were all surprised.





TEXT 111





tabe sei baḍa-vipra ānandita hañā



gopālera āge paḍe daṇḍavat hañā



SYNONYMS



*tabe*-thereafter; *sei*-that; *baḍa*-vipra-elderly brāhmaṇa; *ānandita*-pleased; *hañā*-becoming; *gopālera*-of Lord Gopāla; *āge*-in front; *paḍe*-falls down; *daṇḍavat*-like a stick; *hañā*-becoming.



TRANSLATION



Then the elderly brāhmaṇa, being very pleased, came forward and immediately fell like a stick in front of Gopāla.





TEXT 112





sakala lokera āge gopāla sākṣī dila



baḍa-vipra choṭa-vipre kanyā-dāna kaila



SYNONYMS



*sakala*-all; *lokera*-of the people; *āge*-in the presence; *gopāla*-Lord Gopāla; *sākṣī*-witness; *dila*-gave; *baḍa-vipra*-the elderly brāhmaṇa; *choṭa*-vipre-unto the young brāhmaṇa; *kanyā*-dāna-giving the daughter in charity; *kaila*-did.



TRANSLATION



Thus in the presence of all the townspeople, Lord Gopāla bore witness that the elderly brāhmaṇa had offered his daughter in charity to the young brāhmaṇa.





TEXT 113





tabe sei dui vipre kahila īśvara



"tumi-dui--janme-janme āmāra kiṅkara



SYNONYMS



*tabe*-thereafter; *sei*-those; *dui*-two; *vipre*-unto the brāhmaṇas; *kahila*-spoke; *īśvara*-the Lord; *tumi*-dui-both of you; *janme*-janme-birth after birth; *āmāra*-My; *kiṅkara*-servants.



TRANSLATION



After the marriage ceremony was performed, the Lord informed both brāhmaṇas, "You two brāhmaṇas are My eternal servants, birth after birth."



PURPORT



Like these two brāhmaṇas of Vidyānagara, there are many devotees who are eternal servants of the Lord. They are specifically known as nitya-siddha, eternally perfect. Although the nitya-siddhas appear in the material world and seem to be common members of the world, they never forget the Supreme Personality of Godhead in any condition. This is the symptom of a nitya-siddha.





There are two kinds of living entities-nitya-siddha and nitya-baddha. The nitya-siddha never forgets his relationship with the Supreme Personality, whereas the nitya-baddha is always conditioned, even before the creation. He always forgets his relationship with the Supreme Personality of Godhead. Here the Lord informs the two brāhmaṇas that they are His servants birth after birth. The phrase birth after birth refers to the material world because in the spiritual world there is no birth, death, old age or disease. By the order of the Supreme Personality of Godhead, the nitya-siddha remains within this material world like an ordinary man, but the only business of the nitya-siddha is to broadcast the glories of the Lord. This incident appears to be an ordinary story about a marriage transaction involving two ordinary people. However, Kṛṣṇa accepted the two brāhmaṇas as His eternal servants. Both brāhmaṇas took much trouble in these negotiations, just like mundane people, yet they were acting as eternal servants of the Lord. All nitya-siddhas within this material world may appear to toil like ordinary men, but they never forget their position as servants of the Lord.



Another point: The elderly brāhmaṇa belonged to an aristocratic family and was learned and wealthy. The young brāhmaṇa belonged to an ordinary family and was uneducated. But these mundane qualifications do not concern a nitya-siddha engaged in the service of the Lord. We have to accept the fact that the nitya-siddhas are completely distinct from the nitya-baddhas, who are ordinary human beings. Śrīla Narottama dāsa Ṭhākura confirms this statement:



gaurāṅgera saṅgi-gaṇe, nitya-siddha kari' māne,

se yāya vrajendra-suta-pāśa

śrī-gauḍa-maṇḍala-bhūmi, yebā jāne cintāmaṇi,

tāra haya vraja-bhūme vāsa



One who accepts the associates of Lord Caitanya Mahāprabhu as nitya-siddhas is certain to be elevated to the spiritual kingdom to become an associate of the Supreme Lord. One should also know that Gauḍa-maṇḍala-bhūmi-those places in Bengal where Śrī Caitanya Mahāprabhu stayed-are equal to Vrajabhūmi, or Vṛndāvana. There is no difference between the inhabitants of Vṛndāvana and those of Gauḍa-maṇḍala-bhūmi, or Śrīdhāma Māyāpura.





TEXT 114





duṅhāra satye tuṣṭa ha-ilāṅ, duṅhe māga' vara"



dui-vipra vara māge ānanda-antara



SYNONYMS



*duṅhāra satye*-in the truthfulness of both of you; *tuṣṭa ha-ilāṅ*-I have be come satisfied; *duṅhe*-both of you; *māga'*-ask; *vara*-some benediction; *dui*-vipra-both the brāhmaṇas; *vara*-a benediction; *māge*-beg; *ānanda*-pleased; *antara*-within.



TRANSLATION



The Lord continued, "I have become very pleased by the truthfulness of you both. Now you can ask for a benediction." Thus with great pleasure the two brāhmaṇas begged for a benediction.





TEXT 115





"yadi vara dibe, tabe raha ei sthāne



kiṅkarere dayā tava sarva-loke jāne"



SYNONYMS



*yadi*-if; *vara*-benediction; *dibe*-You will offer; *tabe*-then; *raha*-stay; *ei sthāne*-in this quarter; *kiṅkarere*-to Your servants; *dayā*-mercy; *tava*-Your; *sarva-loke*-all people; *jāne*-may know.



TRANSLATION



The brāhmaṇas said, "Please remain here so that people all over the world will know how merciful You are to Your servants."





TEXT 116





gopāla rahilā, duṅhe karena sevana



dekhite āilā saba deśera loka-jana



SYNONYMS



*gopāla*-Lord Gopāla; *rahilā*-stayed; *duṅhe*-both of them; *karena*-do; *sevana*-service; *dekhite*-to see; *āilā*-came; *saba*-all; *deśera*-of the countries; *loka-jana*-the people.



TRANSLATION



Lord Gopāla stayed, and the two brāhmaṇas engaged in His service. After hearing of the incident, many people from different countries began to come to see Gopāla.





TEXT 117





se deśera rājā āila āścarya śuniñā



parama santoṣa pāila gopāle dekhiñā



SYNONYMS



*se deśera*-of that country; *rājā*-the King; *āila*-came; *āścarya*-about the wonder; *śuniñā*-hearing; *parama*-great; *santoṣa*-satisfaction; *pāila*-achieved; *gopāle*-Gopāla; *dekhiñā*-by seeing.



TRANSLATION



Eventually the King of that country heard of this wonderful story, and he also came to see Gopāla and thus became very satisfied.





TEXT 118





mandira kariyā rājā sevā cālāila



'sākṣi-gopāla' bali' tāṅra nāma khyāti haila



SYNONYMS



*mandira*-a temple; *kariyā*-constructing; *rājā*-the King; *sevā*-service; *cālāila*-regularly carried on; *sākṣi-gopāla*-by the name Sākṣi-gopāla; *bali'*-known as; *tāṅra*-His; *nāma*-name; *khyāti*-celebrated; *haila*-was.



TRANSLATION



The King constructed a nice temple, and regular service was executed. Gopāla became very famous under the name of Sākṣi-gopāla [the witness Gopāla].





TEXT 119





ei mata vidyānagare sākṣi-gopāla



sevā aṅgīkāra kari' āchena cira-kāla



SYNONYMS



*ei mata*-in this way; *vidyānagare*-in the town of Vidyānagara; *sākṣi-gopāla*-the witness Gopāla; *sevā*-service; *aṅgīkāra*-acceptance; *kari'*-doing; *āchena*-remains; *cira-kāla*-a long time.



TRANSLATION



Thus Sākṣi-gopāla stayed in Vidyānagara and accepted service for a very long time.



PURPORT



This city of Vidyānagara is situated in Trailaṅga-deśa, South India, on the bank of the river Godāvarī. The place where the Godāvarī flows into the Bay of Bengal is called Koṭadeśa. The Orissa kingdom was very powerful, and this Koṭadeśa was the capital of Orissa. It was then known as Vidyānagara. Formerly this city was situated on the southern side of the river Godāvarī. At that time King Puruṣottama-deva managed to control Orissa and appoint a government. The present city of Vidyānagara is on the southeast side of the river, only twenty to twenty-five miles from Rājamahendrī. During the time of Mahārāja Pratāparudra, Śrī Rāmānanda Rāya was the governor there. Vijaya-nagara is not identical with Vidyānagara.





TEXT 120





utkalera rājā puruṣottama-deva nāma



sei deśa jini' nila kariyā saṅgrāma



SYNONYMS



*utkalera*-of Orissa; *rājā*-the King; *puruṣottama*-deva-Puruṣottama-deva; *nāma*-named; *sei deśa*-this country; *jini'*-conquering; *nila*-took; *kariyā*-executing; *saṅgrāma*-fight.



TRANSLATION



Later there was a fight, and this country was conquered by King Puruṣottama-deva of Orissa.





TEXT 121





sei rājā jini' nila tāṅra siṁhāsana



'māṇikya-siṁhāsana' nāma aneka ratana



SYNONYMS



*sei rājā*-that King (Mahārāja Puruṣottama-deva); *jini'*-conquering; *nila*-took; *tāṅra*-his; *siṁha-āsana*-the throne; *māṇikya-siṁhāsana*-the throne known as Māṇikya-siṁhāsana; *nāma*-named; *aneka*-various; *ratana*-bedecked with jewels.



TRANSLATION



That King was victorious over the King of Vidyānagara, and he took possession of his throne, the Māṇikya-siṁhāsana, which was bedecked with many jewels.





TEXT 122





puruṣottama-deva sei baḍa bhakta ārya



gopāla-caraṇe māge,--'cala mora rājya



SYNONYMS



*puruṣottama-deva*-King Puruṣottama-deva; *sei*-that; *baḍa*-very great; *bhakta*-devotee; ārya-Āryan; *gopāla*-caraṇe-at the lotus feet of Gopāla; *māge*-begs; *cala*-please come; *mora*-my; *rājya*-to the kingdom.



TRANSLATION



King Puruṣottama-deva was a great devotee and was advanced in the civilization of the Āryans. He begged at the lotus feet of Gopāla, "Please come to my kingdom."





TEXT 123





tāṅra bhakti-vaśe gopāla tāṅre ājñā dila



gopāla la-iyā sei kaṭake āila



SYNONYMS



*tāṅra*-his; *bhakti*-vaśe-under the obligation of the devotional service; *gopāla*-Lord Gopāla; *tāṅre*-unto Him; *ājñā dila*-gave the order; *gopāla*-the Gopāla Deity; *la*-iyā-taking; *sei*-that King; *kaṭake*-to the city of Kaṭaka; *āila*-returned.



TRANSLATION



When the King begged Him to come to his kingdom, Gopāla, who was already obliged for his devotional service, accepted his prayer. Thus the King took the Gopāla Deity and went back to Kaṭaka.





TEXT 124





jagannāthe āni' dila māṇikya-siṁhāsana



kaṭake gopāla-sevā karila sthāpana



SYNONYMS



*jagannāthe*-unto Jagannātha; *āni'*-bringing; *dila*-presented; *māṇikya-siṁhāsana*-the throne of the name Māṇikya-siṁhāsana; *kaṭake*-at Kaṭaka; *gopāla-sevā*-the service of the Gopāla Deity; *karila sthāpana*-established.



TRANSLATION



After winning the Māṇikya throne, King Puruṣottama-deva took it to Jagannātha Purī and presented it to Lord Jagannātha. In the meantime, he also established regular worship of the Gopāla Deity at Kaṭaka.





TEXT 125





tāṅhāra mahiṣī āilā gopāla-darśane



bhakti kari' bahu alaṅkāra kaila samarpaṇe



SYNONYMS



*tāṅhāra mahiṣī*-his Queen; *āilā*-came; *gopāla-darśane*-to see the Gopāla Deity; *bhakti kari'*-in great devotion; *bahu*-various; *alaṅkāra*-of ornaments; *kaila*-made; *samarpaṇe*-presentation.



TRANSLATION



When the Gopāla Deity was installed at Kaṭaka, the Queen of Puruṣottama-deva went to see Him and, with great devotion, presented various kinds of ornaments.





TEXT 126





tāṅhāra nāsāte bahu-mūlya muktā haya



tāhā dite icchā haila, manete cintaya



SYNONYMS



*tāṅhāra nāsāte*-on the nostril of the Queen; *bahu-mūlya*-very valuable; *muktā*-pearl; *haya*-there was; *tāhā*-that; *dite*-to give; *icchā*-the desire; *haila*-there was; *manete*-in the mind; *cintaya*-thinks.



TRANSLATION



The Queen had a very valuable pearl, which she wore on her nose, and she wished to give it to Gopāla. She then began to think as follows.





TEXT 127





ṭhākurera nāsāte yadi chidra thākita



tabe ei dāsī muktā nāsāya parāita



SYNONYMS



*ṭhākurera nāsāte*-in the nose of the Deity; *yadi*-if; *chidra*-a hole; *thākita*-there were; *tabe*-then; *ei*-this; *dāsī*-maidservant; *muktā*-pearl; *nāsāya*-on the nose; *parāita*-could put on.



TRANSLATION



"If there were a hole in the Deity's nose, I could transfer the pearl to Him."





TEXT 128





eta cinti' namaskari' gelā sva-bhavane



rātri-śeṣe gopāla tāṅre kahena svapane



SYNONYMS



*eta cinti'*-thinking like that; *namaskari'*-offering obeisances; *gelā*-went; *sva-bhavane*-to the palace of the King; *rātri-śeṣe*-at the end of night; *gopāla*-the Gopāla Deity; *tāṅre*-unto her; *kahena*-says; *svapane*-in a dream.



TRANSLATION



Considering this, the Queen offered her obeisances to Gopāla and returned to her palace. That night she dreamed that Gopāla appeared and began to speak to her as follows.





TEXT 129





"bālya-kāle mātā mora nāsā chidra kari'



muktā parāñāchila bahu yatna kari'



SYNONYMS



*bālya-kāle*-in My childhood; *mātā*-mother; *mora*-My; *nāsā*-nose; *chidra kari'*-making a hole; *muktā*-a pearl; *parāñāchila*-was put on it; *bahu*-much; *yatna*-endeavor; *kari'*-taking.



TRANSLATION



"During My childhood My mother made a hole in My nose and with great endeavor set a pearl there.





TEXT 130





sei chidra adyāpiha āchaye nāsāte



sei muktā parāha, yāhā cāhiyācha dite"



SYNONYMS



*sei chidra*-that hole; *adyāpiha*-still, until now; *āchaye*-is; *nāsāte*-in the nose; *sei*-that; *muktā*-pearl; *parāha*-put on; *yāhā*-which; *cāhiyācha*-you desired; *dite*-to give to Me.



TRANSLATION



"That very hole is still there, and you can use it to set the pearl you desired to give Me."





TEXT 131





svapne dekhi' sei rāṇī rājāke kahila



rājā-saha muktā lañā mandire āila



SYNONYMS



*svapne dekhi'*-seeing the dream; *sei rāṇī*-the Queen; *rājāke*-unto the King; *kahila*-spoke; *rājā*-saha-with the King; *muktā*-the pearl; *lañā*-taking; *mandire*-to the temple; *āila*-they went.



TRANSLATION



After dreaming this, the Queen explained it to her husband, the King. Both the King and the Queen then went to the temple with the pearl.





TEXT 132





parāila muktā nāsāya chidra dekhiñā



mahā-mahotsava kaila ānandita hañā



SYNONYMS



*parāila*-set; *muktā*-the pearl; *nāsāya*-on the nose; *chidra*-the hole; *dekhiñā*-seeing; *mahā-mahotsava*-a great festival; *kaila*-performed; *ānandita*-pleased; *hañā*-being.



TRANSLATION



Seeing the hole in the nose of the Deity, they set the pearl there and, being very pleased, held a great festival.





TEXT 133





sei haite gopālera kaṭakete sthiti



ei lāgi 'sākṣi-gopāla' nāma haila khyāti



SYNONYMS



*sei haite*-since that time; *gopālera*-of Gopāla; *kaṭakete*-in the town of Kaṭaka; *sthiti*-the establishment; *ei lāgi*-for this reason; *sākṣi-gopāla*-the witness Gopāla; *nāma*-named; *haila*-became; *khyāti*-celebrated.



TRANSLATION



Since then, Gopāla has been situated in the city of Kaṭaka [Cuttak], and He has been known ever since as Sākṣi-gopāla.





TEXT 134





nityānanda-mukhe śuni' gopāla-carita



tuṣṭa hailā mahāprabhu svabhakta-sahita



SYNONYMS



*nityānanda*-mukhe-from the mouth of Lord Nityānanda Prabhu; *śuni'*-hearing; *gopāla-carita*-the narration of Gopāla; *tuṣṭa hailā*-became very pleased; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *sva*-bhakta-sahita-with His devotees.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu heard the narration of Gopāla's activities. Both He and His personal devotees became very pleased.





TEXT 135





gopālera āge yabe prabhura haya sthiti



bhakta-gaṇe dekhe--yena duṅhe eka-mūrti



SYNONYMS



*gopālera āge*-in front of Gopāla; *yabe*-when; *prabhura*-of Lord Caitanya Mahāprabhu; *haya*-is; *sthiti*-situation; *bhakta-gaṇe*-all the devotees; *dekhe*-see; *yena*-as if; *duṅhe*-both of Them; *eka-mūrti*-one form.



TRANSLATION



When Śrī Caitanya Mahāprabhu was sitting before the Gopāla Deity, all the devotees saw Him and the Deity as being of the same form.





TEXT 136





duṅhe--eka varṇa, duṅhe--prakāṇḍa-śarīra



duṅhe--raktāmbara, duṅhāra svabhāva--gambhīra



SYNONYMS



*duṅhe*-both of Them; *eka varṇa*-one complexion; *duṅhe*-both of Them; *prakāṇḍa-śarīra*-gigantic bodies; *duṅhe*-both of Them; *rakta*-ambara-red clothes; *duṅhāra*-of both; *svabhāva*-the natures; *gambhīra*-grave.



TRANSLATION



Both of Them were of the same complexion, and both had the same gigantic bodies. Both wore saffron cloth, and both were very grave.





TEXT 137





mahā-tejo-maya duṅhe kamala-nayana



duṅhāra bhāvāveśa, duṅhe--candra-vadana



SYNONYMS



*mahā*-tejaḥ-maya-brilliantly effulgent; *duṅhe*-both of Them; *kamala*-nayana-lotus-eyed; *duṅhāra*-of both of Them; *bhāva-āveśa*-absorbed in ecstasy; *duṅhe*-both of Them; *candra*-vadana-moon-faced.



TRANSLATION



The devotees saw that both Lord Caitanya Mahāprabhu and Gopāla were brilliantly effulgent and had eyes like lotuses. They were both absorbed in ecstasy, and Their faces resembled full moons.





TEXT 138





duṅhā dekhi' nityānanda-prabhu mahā-raṅge



ṭhārāṭhāri kari' hāse bhakta-gaṇa-saṅge



SYNONYMS



*duṅhā dekhi'*-seeing both of Them; *nityānanda-prabhu*-Lord Nityānanda Prabhu; *mahā-raṅge*-in great jubilation; *ṭhārāṭhāri*-indication; *kari'*-doing; *hāse*-laughs; *bhakta*-gaṇa-saṅge-along with the other devotees.



TRANSLATION



When Nityānanda saw both the Gopāla Deity and Śrī Caitanya Mahāprabhu in that way, He began to exchange remarks with the devotees, all of whom were smiling.





TEXT 139





ei-mata mahā-raṅge se rātri vañciyā



prabhāte calilā maṅgala-ārati dekhiñā



SYNONYMS



*ei-mata*-in this way; *mahā-raṅge*-in great pleasure; *se*-that; *rātri*-night; *vañciyā*-passing; *prabhāte*-in the morning; *calilā*-departed; *maṅgala-ārati*-the maṅgala-ārati performance; *dekhiñā*-seeing.



TRANSLATION



Thus with great pleasure Lord Śrī Caitanya Mahāprabhu passed that night in the temple. After seeing the maṅgala-ārati ceremony in the morning, He started on His journey.





TEXT 140





bhuvaneśvara-pathe yaiche kaila daraśana



vistāri' varṇiyāchena dāsa-vṛndāvana



SYNONYMS



*bhuvaneśvara*-pathe-on the way to Bhuvaneśvara; *yaiche*-as; *kaila*-He did; *daraśana*-visiting; *vistāri'*-vividly; *varṇiyāchena*-has described; *dāsa*-vṛndāvana-Vṛndāvana dāsa Ṭhākura.



TRANSLATION



[In his book *Caitanya-bhāgavata*] Śrīla Vṛndāvana dāsa Ṭhākura has very vividly described the places visited by the Lord on the way to Bhuvaneśvara.



PURPORT



In his book *Caitanya-bhāgavata*, Antya-khaṇḍa, Śrīla Vṛndāvana dāsa Ṭhākura has very nicely described the Lord's journey en route to Kaṭaka (Cuttak). On that journey, the Lord visited a place known as Bālihastā, or Bālakāṭīcaṭi. He then visited the city of Bhuvaneśvara, where Lord Śiva's temple is located. The temple of Bhuvaneśvara is situated about five to six miles from Bālakāṭīcaṭi. The temple of Lord Śiva is mentioned in the Skanda Purāṇa in the narration about the Lord's garden and the one mango tree. A king named Kāśirāja wanted to fight with Lord Kṛṣṇa, and consequently he took shelter of Lord Śiva to acquire the power to fight the Lord. Being pleased with his worship, Lord Śiva helped him fight Kṛṣṇa. Lord Śiva's name is Āśutoṣa, which indicates that he is very easily satisfied when one worships him, regardless of the purpose, and he gives his devotee whatever benediction the devotee wants. Therefore, people are generally very fond of worshiping Lord Śiva. Thus Kāśirāja was helped by Lord Śiva, but in the fight with Lord Kṛṣṇa he was not only defeated but killed. In this way the weapon known as Pāśupata-astra was baffled, and Kṛṣṇa set fire to the city of Kāśī. Later Lord Śiva became conscious of his mistake in helping Kāśirāja, and he begged Lord Kṛṣṇa's forgiveness. As a benediction from Lord Kṛṣṇa, he received a place known as Ekāmra-kānana. Later, the kings of the Keśarī dynasty established their capital there, and for many hundreds of years they reigned over the state of Orissa.





TEXT 141





kamalapure āsi bhārgīnadī-snāna kaila



nityānanda-hāte prabhu daṇḍa dharila



SYNONYMS



*kamala-pure*-to the place known as Kamalapura; *āsi*-coming; *bhārgī-nadī*-in the small river of the name Bhārgīnadī; *snāna kaila*-took a bath; *nityānanda-hāte*-in the hands of Lord Nityānanda Prabhu; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *daṇḍa*-the sannyāsa staff; *dharila*-left.



TRANSLATION



When Śrī Caitanya Mahāprabhu arrived at Kamalapura, He took His bath in the Bhārgīnadī River and left His sannyāsa staff in the hands of Lord Nityānanda.



PURPORT



In the *Caitanya-bhāgavata* (Antya-khaṇḍa, Chapter Two) it is said that when Lord Śrī Caitanya Mahāprabhu arrived at Śrī Bhuvaneśvara, He visited the temple of Lord Śiva known as Gupta-kāśī (the concealed Vārāṇasī). Lord Śiva established this as a place of pilgrimage by bringing water from all holy places and creating the lake known as Bindu-sarovara. Śrī Caitanya Mahāprabhu took His bath in this lake, feeling a great regard for Lord Śiva. From the spiritual point of view, people still go to take a bath in this lake. Actually, by taking a bath there, one becomes very healthy even from the material viewpoint. Taking a bath and drinking the water of this lake can cure any disease of the stomach. Regular bathing certainly cures indigestion. The river Bhārgī or Bhārgīnadī is now known as Daṇḍa-bhāṅgā-nadī. It is situated six miles north of Jagannātha Purī. The reason for the change in names is given as follows.





TEXTS 142-143





kapoteśvara dekhite gelā bhakta-gaṇa saṅge



ethā nityānanda-prabhu kaila daṇḍa-bhaṅge



tina khaṇḍa kari' daṇḍa dila bhāsāñā



bhakta-saṅge āilā prabhu maheśa dekhiñā



SYNONYMS



*kapoteśvara*-the Śiva temple of the name Kapoteśvara; *dekhite*-to see; *gelā*-went; *bhakta*-gaṇa saṅge-with the devotees; *ethā*-here; *nityānanda-prabhu*-Lord Nityānanda Prabhu; *kaila*-did; *daṇḍa*-of the sannyāsa staff; *bhaṅge*-breaking; *tina khaṇḍa*-three parts; *kari'*-making; *daṇḍa*-the staff; *dila*-threw in; *bhāsāñā*-washing away; *bhakta*-saṅge-with the devotees; *āilā*-returned; *prabhu*-Lord Caitanya Mahāprabhu; *maheśa dekhiñā*-having seen the temple of Lord Śiva.



TRANSLATION



When Lord Caitanya Mahāprabhu went to the temple of Lord Śiva known as Kapoteśvara, Nityānanda Prabhu, who was keeping His sannyāsa staff in custody, broke the staff in three parts and threw it into the river Bhārgīnadī. Later this river became known as Daṇḍa-bhāṅgā-nadī.



PURPORT



The mystery of the sannyāsa-daṇḍa (staff) of Śrī Caitanya Mahāprabhu has been explained by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. Śrī Caitanya Mahāprabhu accepted the order of sannyāsa from a Māyāvādī sannyāsī. The Māyāvādī sannyāsīs generally carry one staff, or daṇḍa. Taking advantage of Śrī Caitanya Mahāprabhu's absence, Śrīla Nityānanda Prabhu broke the staff into three parts and threw it into the river now known as the Daṇḍa-bhāṅgā-nadī. In the sannyāsa order there are four divisions-kuṭīcaka, bahūdaka, haṁsa and paramahaṁsa. Only when the sannyāsī remains on the kuṭīcaka and bahūdaka platforms can he carry a staff. However, when one is elevated to the status of haṁsa or paramahaṁsa, after touring and preaching the bhakti cult, he must give up the sannyāsa staff.





Śrī Caitanya Mahāprabhu is Śrī *Kṛṣṇa, the Supreme Personality of Godhead*. It is therefore said, śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya: "Two personalities-Śrīmatī Rādhārāṇī and Śrī Kṛṣṇa-are combined in the incarnation of Śrī Caitanya Mahāprabhu." Therefore, considering Śrī Caitanya Mahāprabhu to be an extraordinary person, Lord Nityānanda Prabhu did not wait for the paramahaṁsa stage. He reasoned that the Supreme Personality of Godhead is automatically on the paramahaṁsa stage; therefore He does not need to carry the sannyāsa-daṇḍa.



This is the reason Śrī Nityānanda Prabhu broke the staff into three pieces and threw it into the water.





TEXT 144





jagannāthera deula dekhi' āviṣṭa hailā



daṇḍavat kari preme nācite lāgilā



SYNONYMS



*jagannāthera*-of Lord Jagannātha; *deula*-the temple; *dekhi'*-seeing; *āviṣṭa*-ecstatic; *hailā*-became; *daṇḍavat kari*-offering obeisances; *preme*-in the ecstasy of love of God; *nācite*-to dance; *lāgilā*-began.



TRANSLATION



After seeing the temple of Jagannātha from a distant place, Śrī Caitanya Mahāprabhu immediately became ecstatic. After offering obeisances to the temple, He began to dance in the ecstasy of love of God.



PURPORT



The word deula refers to the temple where the Supreme Personality of Godhead is situated. The present temple of Jagannātha Purī was constructed by King Anaṅga-bhīma. Historians say this temple must have been constructed at least two thousand years ago. During the time of Śrī Caitanya Mahāprabhu, the small buildings surrounding the original temple had not been constructed. Nor was the high platform in front of the temple present during the time of Śrī Caitanya Mahāprabhu.





TEXT 145





bhakta-gaṇa āviṣṭa hañā, sabe nāce gāya



premāveśe prabhu-saṅge rāja-mārge yāya



SYNONYMS



*bhakta-gaṇa*-the devotees; *āviṣṭa*-ecstatic; *hañā*-being; *sabe*-all; *nāce*-dance; *gāya*-sing; *prema-āveśe*-absorbed in love of God; *prabhu*-saṅge-with Lord Caitanya; *rāja*-mārge-on the pathway; *yāya*-going.



TRANSLATION



All the devotees became ecstatic in the association of Lord Caitanya, and thus absorbed in love of God, they were dancing and singing while going along the main road.





TEXT 146





hāse, kānde, nāce prabhu huṅkāra garjana



tina-krośa patha haila--sahasra yojana



SYNONYMS



*hāse*-laughs; *kānde*-cries; *nāce*-dances; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *huṅkāra*-ecstatic vibrations; *garjana*-resonations; *tina*-krośa-six miles; *patha*-the way; *haila*-became; *sahasra yojana*-thousands of miles.



TRANSLATION



Śrī Caitanya Mahāprabhu laughed, cried, danced and made many ecstatic vibrations and sounds. Although the temple was only six miles away, to Him the distance seemed thousands of miles.



PURPORT



When Śrī Caitanya Mahāprabhu was in ecstasy, He considered one moment to last as long as twelve years. After seeing the Jagannātha temple from a distant place, the Lord became so ecstatic that He considered the six-mile path many thousands of miles long.





TEXT 147





calite calite prabhu āilā 'āṭhāranālā'



tāhāṅ āsi' prabhu kichu bāhya prakāśilā



SYNONYMS



*calite calite*-walking in this way; *prabhu*-the Lord; *āilā*-arrived; *āṭhāranālā*-at a place known as Āṭhāranālā; *tāhāṅ*-there; *āsi'*-coming; *prabhu*-the Lord; *kichu*-some; *bāhya*-external consciousness; *prakāśilā*-expressed.



TRANSLATION



Thus walking and walking, the Lord eventually arrived at the place known as Āṭhāranālā. Arriving there, He expressed His external consciousness, speaking to Śrī Nityānanda Prabhu.



PURPORT



At the entrance to Jagannātha Purī is a bridge with eighteen arches called Āṭhāranālā. (Āṭhāra means eighteen.)





TEXT 148





nityānande kahe prabhu,--deha mora daṇḍa



nityānanda bale,--daṇḍa haila tina khaṇḍa



SYNONYMS



*nityānande*-to Lord Nityānanda; *kahe*-asks; *prabhu*-Lord Caitanya; *deha*-give; *mora*-My; *daṇḍa*-sannyāsa staff; *nityānanda bale*-Śrī Nityānanda replies; *daṇḍa*-Your sannyāsa staff; *haila*-became; *tina khaṇḍa*-divided into three parts.



TRANSLATION



When Lord Caitanya Mahāprabhu had thus regained external consciousness, He asked Lord Nityānanda Prabhu, "Please return My staff." Nityānanda Prabhu then replied, "It has been broken into three parts."





TEXT 149





premāveśe paḍilā tumi, tomāre dharinu



tomā-saha sei daṇḍa-upare paḍinu



SYNONYMS



*prema-āveśe*-in an ecstatic condition; *paḍilā*-fell down; *tumi*-You; *tomāre*-You; *dharinu*-I caught; *tomā*-saha-with You; *sei*-that; *daṇḍa*-upare-upon that staff; *paḍinu*-I fell down.



TRANSLATION



Nityānanda Prabhu said, "When You fell down in ecstasy, I caught You, but both of Us together fell upon the staff.





TEXT 150





dui-janāra bhare daṇḍa khaṇḍa khaṇḍa haila



sei khaṇḍa kāṅhā paḍila, kichu nā jānila



SYNONYMS



*dui-janāra*-of Us two; *bhare*-by the weight; *daṇḍa*-the staff; *khaṇḍa khaṇḍa*-broken to pieces; *haila*-became; *sei*-those; *khaṇḍa*-pieces; *kāṅhā paḍila*-where they fell; *kichu*-anything; *nā jānila*-is not known.



TRANSLATION



"Thus the staff broke under Our weight. Where the pieces have gone, I cannot say.





TEXT 151





mora aparādhe tomāra daṇḍa ha-ila khaṇḍa



ye ucita haya, mora kara tāra daṇḍa"



SYNONYMS



*mora*-My; *aparādhe*-by the offense; *tomāra*-Your; *daṇḍa*-sannyāsa staff; *ha*-ila-became; *khaṇḍa*-broken; *ye*-whatever; *ucita*-fitting; *haya*-is; *mora*-to Me; *kara*-do; *tāra*-for that; *daṇḍa*-punishment.



TRANSLATION



"It is certainly because of My offense that Your staff was broken. Now You can punish Me on this account as You think proper."





TEXT 152





śuni' kichu mahāprabhu duḥkha prakāśilā



īṣat krodha kari' kichu kahite lāgilā



SYNONYMS



*śuni'*-hearing this; *kichu*-some; *mahāprabhu*-Lord Caitanya Mahāprabhu; *duḥkha*-unhappiness; *prakāśilā*-expressed; *īṣat*-little; *krodha*-anger; *kari'*-showing; *kichu*-something; *kahite*-to speak; *lāgilā*-began.



TRANSLATION



After hearing the story about how His staff had been broken, the Lord expressed a little sadness and, displaying a bit of anger, began to speak as follows.



PURPORT



Śrī Nityānanda Prabhu considered Lord Caitanya Mahāprabhu's acceptance of sannyāsa to be useless. He therefore relieved the Lord of the trouble of carrying the staff. Śrī Caitanya Mahāprabhu expressed anger because He wanted to teach all other sannyāsīs that they should not give up the staff before attaining the platform of paramahaṁsa. Seeing that the regulative principles could be slackened by such action, Caitanya Mahāprabhu wanted to carry the staff personally. However, Nityānanda broke it. For this reason Caitanya Mahāprabhu displayed a little anger. It is said in the *Bhagavad-gītā* (3.21), yad yad ācarati śreṣṭhas tat tad evetaro janaḥ: Whatever great people do, others follow. Śrī Caitanya Mahāprabhu wanted to follow the Vedic principles strictly in order to save inexperienced neophytes who try to imitate paramahaṁsas.





TEXT 153





nīlācale āni' mora sabe hita kailā



sabe daṇḍa-dhana chila, tāhā nā rākhilā



SYNONYMS



*nīlācale*-to Jagannātha Purī; *āni'*-bringing; *mora*-My; *sabe*-all of you; *hita*-benefit; *kailā*-did; *sabe*-only; *daṇḍa-dhana*-one staff; *chila*-there was; *tāhā*-that also; *nā*-not; *rākhilā*-you kept.



TRANSLATION



Caitanya Mahāprabhu said, "You have all benefited Me by bringing Me to Nīlācala. However, My only possession was that one staff, and you have not kept it.





TEXT 154





tumi-saba āge yāha īśvara dekhite



kibā āmi āge yāi, nā yāba sahite



SYNONYMS



*tumi-saba*-all of you; *āge*-ahead; *yāha*-go; *īśvara dekhite*-to see Jagannātha; *kibā*-or; *āmi*-I; *āge*-ahead; *yāi*-go; *nā*-not; *yāba*-I shall go; *sahite*-with you.



TRANSLATION



"So all of you should go before or behind Me to see Lord Jagannātha. I shall not go with you."





TEXT 155





mukunda datta kahe,--prabhu, tumi yāha āge



āmi-saba pāche yāba, nā yāba tomāra saṅge



SYNONYMS



*mukunda datta kahe*-the devotee named Mukunda Datta said; *prabhu*-my Lord; *tumi*-You; *yāha*-go; *āge*-in front; *āmi-saba*-all of us; *pāche*-behind; *yāba*-shall go; *nā*-not; *yāba*-shall go; *tomāra saṅge*-with You.



TRANSLATION



Mukunda Datta told Śrī Caitanya Mahāprabhu, "My Lord, You should go ahead and allow all the others to follow. We shall not go with You."





TEXT 156





eta śuni' prabhu āge calilā śīghra-gati



bujhite nā pāre keha dui prabhura mati



SYNONYMS



*eta śuni'*-hearing this; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *āge*-in front of the other devotees; *calilā*-began to go; *śīghra-gati*-very swiftly; *bujhite*-to understand; *nā*-not; *pāre*-able; *keha*-anyone; *dui*-two; *prabhura*-of the Lords; *mati*-intentions.



TRANSLATION



Śrī Caitanya Mahāprabhu then began to walk very swiftly before all the other devotees. No one could understand the real purpose of the two Lords, Caitanya Mahāprabhu and Nityānanda Prabhu.





TEXT 157





iṅho kene daṇḍa bhāṅge, teṅho kene bhāṅgāya



bhāṅgāñā krodhe teṅho iṅhāke doṣāya



SYNONYMS



*iṅho*-Nityānanda; *kene*-why; *daṇḍa*-the staff; *bhāṅge*-breaks; *teṅho*-Śrī Caitanya Mahāprabhu; *kene*-why; *bhāṅgāya*-allows to break it; *bhāṅgāñā*-after allowing to break it; *krodhe*-in anger; *teṅho*-Śrī Caitanya Mahāprabhu; *iṅhāke*-Lord Nityānanda; *doṣāya*-accuses.



TRANSLATION



The devotees could not understand why Nityānanda Prabhu broke the staff, why Śrī Caitanya Mahāprabhu permitted Him to do so, or why, after permitting Him, Caitanya Mahāprabhu became angry.





TEXT 158





daṇḍa-bhaṅga-līlā ei--parama gambhīra



sei bujhe, duṅhāra pade yāṅra bhakti dhīra



SYNONYMS



*daṇḍa-bhaṅga-līlā*-the pastime of breaking the staff; *ei*-this; *parama*-very; *gambhīra*-grave; *sei bujhe*-one can understand; *duṅhāra*-of both of Them; *pade*-to the lotus feet; *yāṅra*-whose; *bhakti*-devotional service; *dhīra*-fixed.



TRANSLATION



The pastime of the breaking of the staff is very deep. Only one whose devotion is fixed upon the lotus feet of the two Lords can understand it.



PURPORT



One who understands Śrī Caitanya Mahāprabhu and Nityānanda Prabhu in reality can understand Their identity as well as the breaking of the staff. All the previous ācāryas, being induced to engage themselves fully in the service of the Lord, gave up attachment for material life and thus accepted the staff, which signifies full engagement of the mind, speech and body in the service of the Lord. Śrī Caitanya Mahāprabhu accepted the regulative principles of the renounced order of life. That is completely clear. However, in the paramahaṁsa stage there is no need to accept a daṇḍa (staff), and Śrī Caitanya Mahāprabhu was certainly in the paramahaṁsa stage. Nonetheless, to indicate that everyone should take sannyāsa at the end of life in order to engage fully in the service of the Lord, even paramahaṁsas like Śrī Caitanya Mahāprabhu and His confidential devotees follow the regulative principles unfailingly. Indeed, that was His purpose. Nityānanda Prabhu, who was His eternal servitor, believed that there was no need for Śrī Caitanya Mahāprabhu to carry the staff, and to declare to the world that Śrī Caitanya Mahāprabhu was above all regulations, He broke it into three pieces. The pastime known as daṇḍa-bhaṅga-līlā is thus explained by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura.





TEXT 159





brahmaṇya-deva-gopālera mahimā ei dhanya



nityānanda--vaktā yāra, śrotā--śrī-caitanya



SYNONYMS



*brahmaṇya-deva*-the Supreme Personality of Godhead, who is merciful to the brāhmaṇas; *gopālera*-of Gopāla; *mahimā*-glories; *ei*-these; *dhanya*-glorified; *nityānanda*-Lord Nityānanda Prabhu; *vaktā*-the speaker; *yāra*-of the narration; *śrotā*-the hearer; *śrī-caitanya*-Śrī Caitanya Mahāprabhu.



TRANSLATION



The glories of Lord Gopāla, who is merciful to brāhmaṇas, are very great. The narration of Sākṣi-gopāla was spoken by Nityānanda Prabhu and heard by Śrī Caitanya Mahāprabhu.



PURPORT



There are four points of instruction one should consider in the story of Sākṣi-gopāla. First, the Deity (arcā-vigraha) of Śrī Gopāla is eternally sac-cid-ānanda-vigraha, the transcendental form of the Lord. Second, the Deity surpasses material regulative principles and extends the reality of transcendental principles. Third, one can be situated in a transcendental position after becoming a brāhmaṇa, but as a brāhmaṇa, one has to follow the regulative principles very strictly. Lastly, brahmaṇya-deva indicates Lord Śrī Kṛṣṇa Himself, who is worshiped thus: namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca jagad-dhitāya kṛṣṇāya govindāya namo namaḥ. This indicates that a devotee who is under the protection of Kṛṣṇa is automatically situated as a brāhmaṇa, and such a brāhmaṇa is not illusioned. This is factual.





TEXT 160





śraddhā-yukta hañā ihā śune yei jana



acire milaye tāre gopāla-caraṇa



SYNONYMS



*śraddhā*-yukta-with faith and love; *hañā*-being; *ihā*-this narration; *śune*-hears; *yei*-which; *jana*-person; *acire*-very soon; *milaye*-gets; *tāre*-he; *gopāla-caraṇa*-the lotus feet of Lord Gopāla.



TRANSLATION



One who hears this narration of Lord Gopāla with faith and love very soon attains the lotus feet of Lord Gopāla.





TEXT 161





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Fifth Chapter, describing the activities of Sākṣi-gopāla.





Chapter 6



The Liberation of Sārvabhauma Bhaṭṭācārya



A summary of the Sixth Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows: When Śrī Caitanya Mahāprabhu entered the temple of Jagannātha, He immediately fainted. Sārvabhauma Bhaṭṭācārya then took Him to his home. Meanwhile, Gopīnātha Ācārya, the brother-in-law of Sārvabhauma Bhaṭṭācārya, met Mukunda Datta and talked to him about Caitanya Mahāprabhu's acceptance of sannyāsa and His journey to Jagannātha Purī. After hearing about Śrī Caitanya Mahāprabhu's fainting and His being carried to the house of Sārvabhauma Bhaṭṭācārya, people crowded there to see the Lord. Śrīla Nityānanda Prabhu and other devotees then visited the Jagannātha temple, and when they came back to the house of Sārvabhauma Bhaṭṭācārya, Śrī Caitanya Mahāprabhu returned to external consciousness. Sārvabhauma Bhaṭṭācārya received everyone and distributed mahā-prasāda with great care. Sārvabhauma Bhaṭṭācārya then became acquainted with Śrī Caitanya Mahāprabhu and arranged accommodations at his aunt's house. His brother-in-law, Gopīnātha Ācārya, established that Lord Caitanya Mahāprabhu was Kṛṣṇa Himself, but Sārvabhauma and his many disciples could not accept this. However, Gopīnātha Ācārya convinced Sārvabhauma that no one can understand the Supreme Personality of Godhead without being favored by Him. He proved by śāstric quotation, quotations from the revealed scriptures, that Śrī Caitanya Mahāprabhu was Kṛṣṇa Himself in person. Still, Sārvabhauma did not take these statements very seriously. Hearing all these arguments, Caitanya Mahāprabhu told His devotees that Sārvabhauma was His spiritual master and that whatever he said out of affection was for everyone's benefit.



When Sārvabhauma met Śrī Caitanya Mahāprabhu, he asked Him to hear Vedānta philosophy from him. Śrī Caitanya Mahāprabhu accepted this proposal, and for seven days He continuously heard Sārvabhauma Bhaṭṭācārya explain the *Vedānta-sūtra*. However, the Lord remained very silent. Because of His silence, the Bhaṭṭācārya asked Him whether He was understanding the Vedānta philosophy, and the Lord replied, "Sir, I can understand Vedānta philosophy very clearly, but I cannot understand your explanations." There was then a discussion between the Bhaṭṭācārya and Śrī Caitanya Mahāprabhu concerning the authority of the Vedic scriptures, specifically the *Upaniṣads* and *Vedānta-sūtra*. The Bhaṭṭācārya was an impersonalist, but Śrī Caitanya Mahāprabhu proved that the Absolute Truth is the Supreme Personality of Godhead. He proved that the conceptions of the Māyāvādī philosophers concerning the impersonal Absolute Truth are incorrect.



The Absolute Truth is neither impersonal nor without power. The greatest mistake made by the Māyāvādī philosophers is in conceiving the Absolute Truth to be impersonal and without energy. In all the *Vedas*, the unlimited energies of the Absolute Truth have been accepted. It is also accepted that the Absolute Truth has His transcendental, blissful, eternal form. According to the *Vedas*, the Lord and the living entity are equal in quality but different quantitatively. The real philosophy of the Absolute Truth states that the Lord and His creation are inconceivably and simultaneously one and different. The conclusion is that the Māyāvādī philosophers are actually atheists. There was much discussion on this issue between Sārvabhauma and Caitanya Mahāprabhu, but despite all his endeavors, the Bhaṭṭācārya was defeated in the end.



At the request of Sārvabhauma Bhaṭṭācārya, Śrī Caitanya Mahāprabhu then explained the ātmārāma verse of *Śrīmad-Bhāgavatam* in eighteen different ways. When the Bhaṭṭācārya came to his senses, Śrī Caitanya Mahāprabhu disclosed His real identity. The Bhaṭṭācārya then recited one hundred verses in praise of Lord Caitanya Mahāprabhu and offered his obeisances. After this, Gopīnātha Ācārya and all the others, having seen the wonderful potencies of Lord Caitanya Mahāprabhu, became very joyful.



One morning after this incident, Śrī Caitanya Mahāprabhu received some prasāda from Jagannātha and offered it to Sārvabhauma Bhaṭṭācārya. Without caring for formality, the Bhaṭṭācārya immediately partook of the mahā-prasāda. On another day, when the Bhaṭṭācārya asked Śrī Caitanya Mahāprabhu the best way to worship and meditate, the Lord advised him to chant the Hare Kṛṣṇa mahā-mantra. On another day, the Bhaṭṭācārya wanted to change the reading of the tat te 'nukampām verse because he did not like the word mukti-pada. He wanted to substitute the word bhakti-pada. Śrī Caitanya Mahāprabhu advised Sārvabhauma not to change the reading of *Śrīmad-Bhāgavatam* because mukti-pada indicated the lotus feet of the Supreme Personality of Godhead, Lord Kṛṣṇa. Having become a pure devotee, the Bhaṭṭācārya said, "Because the meaning is hazy, I still prefer bhakti-pada." At this, Śrī Caitanya Mahāprabhu and the other inhabitants of Jagannātha Purī became very pleased. Sārvabhauma Bhaṭṭācārya thus became a pure Vaiṣṇava, and the other learned scholars there followed him.





TEXT 1





naumi taṁ gauracandraṁ yaḥ



kutarka-karkaśāśayam



sārvabhaumaṁ sarva-bhūmā



bhakti-bhūmānam ācarat



SYNONYMS



*naumi*-I offer my respectful obeisances; *tam*-unto Him; *gauracandram*-who is known as Lord Gauracandra; *yaḥ*-who; *ku-tarka*-by bad arguments; *karkaśa-āśayam*-whose heart was hard; *sārvabhaumam*-Sārvabhauma Bhaṭṭācārya; *sarva-bhūmā*-the Lord of everything; *bhakti*-bhūmānam-into a great personality of devotion; *ācarat*-converted.



TRANSLATION



I offer my respectful obeisances unto Lord Gauracandra, the Supreme Personality of Godhead, who converted the hardhearted Sārvabhauma Bhaṭṭācārya, the reservoir of all bad logic, into a great devotee.





TEXT 2





jaya jaya gauracandra jaya nityānanda



jayādvaitacandra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya gauracandra*-all glories to Lord Gaurahari; *jaya nityānanda*-all glories to Nityānanda Prabhu; *jaya advaita-candra*-all glories to Advaita Ācārya; *jaya gaura-bhakta-vṛnda*-all glories to the devotees of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Lord Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to the devotees of Lord Caitanya!





TEXT 3





āveśe calilā prabhu jagannātha-mandire



jagannātha dekhi' preme ha-ilā asthire



SYNONYMS



*āveśe*-in ecstasy; *calilā*-went; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *jagannātha-mandire*-to the temple of Jagannātha; *jagannātha dekhi'*-seeing the Jagannātha Deity; *preme*-in ecstasy; *ha*-ilā-became; *asthire*-restless.



TRANSLATION



In ecstasy, Śrī Caitanya Mahāprabhu went from Āṭhāranālā to the temple of Jagannātha. After seeing Lord Jagannātha, He became very restless due to love of Godhead.





TEXT 4





jagannātha āliṅgite calilā dhāñā



mandire paḍilā preme āviṣṭa hañā



SYNONYMS



*jagannātha*-Lord Jagannātha; *āliṅgite*-to embrace; *calilā*-went; *dhāñā*-very swiftly; *mandire*-in the temple; *paḍilā*-fell down; *preme*-in ecstasy; *āviṣṭa*-overwhelmed; *hañā*-becoming.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu went swiftly to embrace Lord Jagannātha, but when He entered the temple, He was so overwhelmed with love of Godhead that He fainted on the floor.





TEXT 5





daive sārvabhauma tāṅhāke kare daraśana



paḍichā mārite teṅho kaila nivāraṇa



SYNONYMS



*daive*-by chance; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *tāṅhāke*-Him; *kare*-does; *daraśana*-seeing; *paḍichā*-the watchman in the temple; *mārite*-to beat; *teṅho*-he; *kaila*-did; *nivāraṇa*-forbidding.



TRANSLATION



When Śrī Caitanya Mahāprabhu fell down, Sārvabhauma Bhaṭṭācārya happened to see Him. When the watchman threatened to beat the Lord, Sārvabhauma Bhaṭṭācārya immediately forbade him.





TEXT 6





prabhura saundarya āra premera vikāra



dekhi' sārvabhauma hailā vismita apāra



SYNONYMS



*prabhura*-of Lord Śrī Caitanya Mahāprabhu; *saundarya*-the beauty; *āra*-and; *premera vikāra*-ecstatic transformations; *dekhi'*-seeing; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *hailā*-became; *vismita*-surprised; *apāra*-very much.



TRANSLATION



Sārvabhauma Bhaṭṭācārya was very much surprised to see the personal beauty of Lord Caitanya Mahāprabhu as well as the transcendental transformations wrought on His body due to love of Godhead.





TEXT 7





bahu-kṣaṇe caitanya nahe, bhogera kāla haila



sārvabhauma mane tabe upāya cintila



SYNONYMS



*bahu-kṣaṇe*-for a long time; *caitanya*-consciousness; *nahe*-there was not; *bhogera*-of offering food; *kāla*-the time; *haila*-it became; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *mane*-in the mind; *tabe*-at that time; *upāya*-remedy; *cintila*-thought.



TRANSLATION



Śrī Caitanya Mahāprabhu remained unconscious for a long time. Meanwhile, the time for offering prasāda to Lord Jagannātha came, and the Bhaṭṭācārya tried to think of a remedy.





TEXT 8





śiṣya paḍichā-dvārā prabhu nila vahāñā



ghare āni' pavitra sthāne rākhila śoyāñā



SYNONYMS



*śiṣya*-disciples; *paḍichā*-and watchmen; *dvārā*-by means of; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *nila*-brought; *vahāñā*-carrying; *ghare*-at home; *āni'*-bringing; *pavitra*-purified; *sthāne*-in a place; *rākhila*-kept; *śoyāñā*-lying down.



TRANSLATION



While Lord Caitanya Mahāprabhu was unconscious, Sārvabhauma Bhaṭṭācārya, with the help of the watchmen and some disciples, carried Him to his home and laid Him down in a very sanctified room.



PURPORT



At that time Sārvabhauma Bhaṭṭācārya lived on the southern side of the Jagannātha Temple. His home was practically on the beach and was known as Mārkaṇḍeya-sarastaṭa. At present it is used as the monastery of Gaṅgāmātā.





TEXT 9





śvāsa-praśvāsa nāhi udara-spandana



dekhiyā cintita haila bhaṭṭācāryera mana



SYNONYMS



*śvāsa*-praśvāsa-breathing; *nāhi*-there was not; *udara*-of the abdomen; *spandana*-movement; *dekhiyā*-seeing; *cintita*-full of anxiety; *haila*-became; *bhaṭṭācāryera*-of Sārvabhauma Bhaṭṭācārya; *mana*-the mind.



TRANSLATION



Examining the body of Śrī Caitanya Mahāprabhu, Sārvabhauma saw that His abdomen was not moving and that He was not breathing. Seeing His condition, the Bhaṭṭācārya became very anxious.





TEXT 10





sūkṣma tulā āni' nāsā-agrete dharila



īṣat calaye tulā dekhi' dhairya haila



SYNONYMS



*sūkṣma*-fine; *tulā*-cotton; *āni'*-bringing; *nāsā*-of the nostril; *agrete*-in front; *dharila*-held; *īṣat*-slightly; *calaye*-moves; *tulā*-the cotton; *dekhi'*-seeing; *dhairya*-patience; *haila*-there was.



TRANSLATION



The Bhaṭṭācārya then took a fine cotton swab and put it before the Lord's nostrils. When he saw the cotton move very slightly, he became hopeful.





TEXT 11





vasi' bhaṭṭācārya mane karena vicāra



ei kṛṣṇa-mahāpremera sāttvika vikāra



SYNONYMS



*vasi'*-sitting down; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *mane*-in his mind; *karena*-does; *vicāra*-consideration; *ei*-this; *kṛṣṇa-mahā-premera*-of ecstatic love for Kṛṣṇa; *sāttvika*-transcendental; *vikāra*-transformation.



TRANSLATION



Sitting beside Śrī Caitanya Mahāprabhu, he thought, "This is a transcendental ecstatic transformation brought about by love of Kṛṣṇa."





TEXT 12





'sūddīpta sāttvika' ei nāma ye 'pralaya'



nitya-siddha bhakte se 'sūddīpta bhāva' haya



SYNONYMS



*su-uddīpta sāttvika*-of the name sūddīpta-sāttvika; *ei*-this; *nāma*-named; *ye*-which; *pralaya*-devastation; *nitya*-siddha-eternally perfected; *bhakte*-in the devotee; *se*-that; *su*-uddīpta bhāva-ecstasy known as sūddīpta; *haya*-becomes manifest.



TRANSLATION



Upon seeing the sign of sūddīpta-sāttvika, Sārvabhauma Bhaṭṭācārya could immediately understand the transcendental ecstatic transformation in the body of Lord Caitanya Mahāprabhu. Such a sign takes place only in the bodies of eternally liberated devotees.



PURPORT



The word sūddīpta-sāttvika is explained as follows by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura: "The *Bhakti-rasāmṛta-sindhu* mentions eight kinds of transcendental transformations in the bodies of advanced devotees. These are sometimes checked by the devotee, and there are two stages of such checking, technically known as dhūmāyitā and jvalitā. The dhūmāyitā (smoking) stage is exhibited when only one or two transformations are slightly present and it is possible to conceal them. When more than two or three transcendental transformations are manifest and it is still possible to conceal them, although with great difficulty, that stage is called jvalitā (lighted). When four or five symptoms are exhibited, the dīpta (blazing) stage has been reached. When five, six or all eight symptoms are simultaneously manifest, that position is called uddīpta (inflamed). And when all eight symptoms are multiplied a thousand times and are all visible at once, the devotee is in the sūddīpta (intensely inflamed) stage. Nitya-siddha-bhakta indicates the eternally liberated associates of the Lord. Such devotees enjoy the company of the Lord in four relationships-as servant, friend, parent or conjugal lover."





TEXT 13





'adhirūḍha bhāva' yāṅra, tāṅra e vikāra



manuṣyera dehe dekhi,--baḍa camatkāra



SYNONYMS



*adhirūḍha bhāva*-an ecstasy technically known as adhirūḍha; *yāṅra*-of whom; *tāṅra*-of Him; *e*-this; *vikāra*-transformation; *manuṣyera*-of a human being; *dehe*-in the body; *dekhi*-I see; *baḍa camatkāra*-very wonderful.



TRANSLATION



Sārvabhauma Bhaṭṭācārya considered, "The uncommon ecstatic symptoms of adhirūḍha-bhāva are appearing in the body of Śrī Caitanya Mahāprabhu. This is very wonderful! How are they possible in the body of a human being?"



PURPORT



Adhirūḍha-bhāva, or adhirūḍha-mahābhāva, is explained in the Ujjvala-nīlamaṇi, by Śrīla Rūpa Gosvāmī. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes Rūpa Gosvāmī as follows: "The loving propensity of the āśraya (devotee) toward the viṣaya (Lord) becomes so ecstatic that even after enjoying the company of the beloved the devotee feels that his enjoyment is insufficient. At such a time, the lover sees the beloved in different ways. Such a development of ecstasy is called anurāga. When anurāga reaches its highest limit and becomes perceivable in the body, it is called bhāva. When the bodily symptoms are not very distinct, however, the emotional state is still called anurāga, not bhāva. When bhāva ecstasy is intensified, it is called mahā-bhāva. The symptoms of mahā-bhāva are visible only in the bodies of eternal associates like the gopīs."





TEXT 14





eta cinti' bhaṭṭācārya āchena vasiyā



nityānandādi siṁha-dvāre milila āsiyā



SYNONYMS



*eta cinti'*-thinking like this; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *āchena*-was; *vasiyā*-sitting; *nityānanda-ādi*-all the devotees, headed by Nityānanda Prabhu; *siṁha*-dvāre-at the entrance door of the Jagannātha temple; *milila*-met; *āsiyā*-coming.



TRANSLATION



While the Bhaṭṭācārya was thinking in this way at his home, all the devotees of Caitanya Mahāprabhu, headed by Nityānanda Prabhu, approached the Siṁha-dvāra [the entrance door of the temple].





TEXT 15





tāṅhā śune loke kahe anyonye bāt



eka sannyāsī āsi' dekhi' jagannātha



SYNONYMS



*tāṅhā*-at that place; *śune*-they hear; *loke*-the people in general; *kahe*-talk; *anyonye*-among themselves; *bāt*-topics; *eka*-one; *sannyāsī*-mendicant; *āsi'*-coming there; *dekhi'*-seeing; *jagannātha*-the Deity of Lord Jagannātha.



TRANSLATION



There the devotees heard the people talking about a mendicant who had come to Jagannātha Purī and seen the Deity of Jagannātha.





TEXT 16





mūrcchita haila, cetana nā haya śarīre



sārvabhauma lañā gelā āpanāra ghare



SYNONYMS



*mūrcchita*-unconscious; *haila*-became; *cetana*-consciousness; *nā*-not; *haya*-there is; *śarīre*-in His body; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *lañā*-taking Him; *gelā*-went; *āpanāra*-his own; *ghare*-to the home.



TRANSLATION



The people said that the sannyāsī had fallen unconscious upon seeing the Deity of Lord Jagannātha. Because His consciousness did not return, Sārvabhauma Bhaṭṭācārya had taken Him to his home.





TEXT 17





śuni' sabe jānilā ei mahāprabhura kārya



hena-kāle āilā tāhāṅ gopīnāthācārya



SYNONYMS



*śuni'*-hearing this; *sabe*-all the devotees; *jānilā*-could understand; *ei*-this; *mahāprabhura*-of Lord Caitanya Mahāprabhu; *kārya*-the activities; *hena*-kāle-at that time; *āilā*-came; *tāhāṅ*-there; *gopīnātha-ācārya*-of the name Gopīnātha Ācārya.



TRANSLATION



Hearing this, the devotees could understand that they were speaking of Lord Caitanya Mahāprabhu. Just then, Śrī Gopīnātha Ācārya arrived.





TEXT 18





nadīyā-nivāsī, viśāradera jāmātā



mahāprabhura bhakta teṅho prabhu-tattva-jñātā



SYNONYMS



*nadīyā-nivāsī*-an inhabitant of Nadīyā; *viśāradera*-of Viśārada; *jāmātā*-the son-in-law; *mahāprabhura bhakta*-a devotee of Lord Caitanya Mahāprabhu; *teṅho*-he; *prabhu-tattva-jñātā*-a knower of the true identity of Śrī Caitanya Mahāprabhu.



TRANSLATION



Gopīnātha Ācārya was a resident of Nadīyā, the son-in-law of Viśārada and a devotee of Caitanya Mahāprabhu. He knew the true identity of His Lordship.



PURPORT



Maheśvara Viśārada was a classmate of Nīlāmbara Cakravartī's. He lived in the Nadīyā district in a village called Vidyānagara and had two sons named Madhusūdana Vācaspati and Vāsudeva Sārvabhauma. His son-in-law was Gopīnātha Ācārya.





TEXT 19





mukunda-sahita pūrve āche paricaya



mukunda dekhiyā tāṅra ha-ila vismaya



SYNONYMS



*mukunda*-sahita-with Mukunda Datta; *pūrve*-previously; *āche*-there was; *paricaya*-acquaintance; *mukunda*-Mukunda Datta; *dekhiyā*-seeing; *tāṅra*-of him (Gopīnātha Ācārya); *ha*-ila-there was; *vismaya*-astonishment.



TRANSLATION



Gopīnātha Ācārya had previously been acquainted with Mukunda Datta, and when the Ācārya saw him at Jagannātha Purī, he was very much astonished.





TEXT 20





mukunda tāṅhāre dekhi' kaila namaskāra



teṅho āliṅgiyā puche prabhura samācāra



SYNONYMS



*mukunda*-Mukunda Datta; *tāṅhāre*-him; *dekhi'*-seeing; *kaila*-offered; *namaskāra*-obeisances; *teṅho*-he; *āliṅgiyā*-embracing; *puche*-inquires; *prabhura*-of Lord Caitanya Mahāprabhu; *samācāra*-news.



TRANSLATION



Mukunda Datta offered obeisances unto Gopīnātha Ācārya upon meeting him. Then the Ācārya embraced Mukunda Datta and inquired about news of Śrī Caitanya Mahāprabhu.





TEXT 21





mukunda kahe,--prabhura ihāṅ haila āgamane



āmi-saba āsiyāchi mahāprabhura sane



SYNONYMS



*mukunda kahe*-Mukunda replies; *prabhura*-of Lord Caitanya Mahāprabhu; *ihāṅ*-here; *haila*-there was; *āgamane*-coming; *āmi-saba*-all of us; *āsiyāchi*-have come; *mahāprabhura*-Caitanya Mahāprabhu; *sane*-with.



TRANSLATION



Mukunda Datta replied, "The Lord has already arrived here. We have come with Him."





TEXT 22





nityānanda-gosāñike ācārya kaila namaskāra



sabe meli' puche prabhura vārtā bāra bāra



SYNONYMS



*nityānanda*-gosāñike-unto Lord Nityānanda Prabhu; *ācārya*-Gopīnātha Ācārya; *kaila namaskāra*-offered obeisances; *sabe meli'*-meeting them all; *puche*-inquires; *prabhura*-of Lord Caitanya Mahāprabhu; *vārtā*-news; *bāra bāra*-again and again.



TRANSLATION



As soon as Gopīnātha Ācārya saw Nityānanda Prabhu, he offered his obeisances unto Him. In this way, meeting all the devotees, he asked about news of Lord Caitanya Mahāprabhu again and again.





TEXT 23





mukunda kahe,--'mahāprabhu sannyāsa kariyā



nīlācale āilā saṅge āmā-sabā lañā



SYNONYMS



*mukunda kahe*-Mukunda Datta replies; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *sannyāsa kariyā*-after accepting the renounced order of life; *nīlācale*-to Jagannātha Purī; *āilā*-has come; *saṅge*-with Him; *āmā-sabā*-all of us; *lañā*-taking.



TRANSLATION



Mukunda Datta continued, "After accepting the sannyāsa order, Lord Caitanya Mahāprabhu has come to Jagannātha Purī and has brought all of us with Him.





TEXT 24





āmā-sabā chāḍi' āge gelā daraśane



āmi-saba pāche āilāṅ tāṅra anveṣaṇe



SYNONYMS



*āmā-sabā*-all of us; *chāḍi'*-leaving; *āge*-ahead; *gelā*-went; *daraśane*-to see Lord Jagannātha; *āmi-saba*-all of us; *pāche*-behind; *āilāṅ*-came; *tāṅra*-of Him; *anveṣaṇe*-in search.



TRANSLATION



"Lord Caitanya Mahāprabhu left our company and walked ahead to see Lord Jagannātha. We have just arrived and are now looking for Him.





TEXT 25





anyonye lokera mukhe ye kathā śunila



sārvabhauma-gṛhe prabhu,--anumāna kaila



SYNONYMS



*anyonye*-among themselves; *lokera*-of the people in general; *mukhe*-in the mouths; *ye*-that which; *kathā*-talk; *śunila*-was heard; *sārvabhauma*-gṛhe-at the home of Sārvabhauma Bhaṭṭācārya; *prabhu*-the Lord; *anumāna*-a guess; *kaila*-made.



TRANSLATION



"From the talk of the people in general, we have guessed that the Lord is now at the house of Sārvabhauma Bhaṭṭācārya.





TEXT 26





īśvara-darśane prabhu preme acetana



sārvabhauma lañā gelā āpana-bhavana



SYNONYMS



*īśvara-darśane*-by seeing Lord Jagannātha; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *preme*-in the ecstasy of love of Godhead; *acetana*-unconscious; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *lañā gelā*-has taken; *āpana-bhavana*-to his own home.



TRANSLATION



"Upon seeing Lord Jagannātha, Caitanya Mahāprabhu became ecstatic and fell unconscious, and Sārvabhauma Bhaṭṭācārya has taken Him to his home in this condition.





TEXT 27





tomāra milane yabe āmāra haila mana



daive sei kṣaṇe pāiluṅ tomāra daraśana



SYNONYMS



*tomāra*-of you; *milane*-in meeting; *yabe*-when; *āmāra*-of me; *haila*-there was; *mana*-the mind; *daive*-by chance; *sei kṣaṇe*-at that very moment; *pāiluṅ*-got; *tomāra*-your; *daraśana*-meeting.



TRANSLATION



"Just as I was thinking of meeting you, by chance we have actually met.





TEXT 28





cala, sabe yāi sārvabhaumera bhavana



prabhu dekhi' pāche kariba īśvara darśana'



SYNONYMS



*cala*-let us go; *sabe*-all; *yāi*-we shall go; *sārvabhaumera bhavana*-to the house of Sārvabhauma Bhaṭṭācārya; *prabhu dekhi'*-seeing Lord Śrī Caitanya Mahāprabhu; *pāche*-later; *kariba*-we shall do; *īśvara darśana*-seeing of Lord Jagannātha.



TRANSLATION



"First let us all go to the house of Sārvabhauma Bhaṭṭācārya and see Caitanya Mahāprabhu. Later we shall come to see Lord Jagannātha."





TEXT 29





eta śuni' gopīnātha sabāre lañā



sārvabhauma-ghare gelā haraṣita hañā



SYNONYMS



*eta śuni'*-hearing this; *gopīnātha*-Gopīnātha Ācārya; *sabāre*-all of them; *lañā*-taking with him; *sārvabhauma-ghare*-to the house of Sārvabhauma Bhaṭṭācārya; *gelā*-went; *haraṣita hañā*-becoming very pleased.



TRANSLATION



Hearing this and feeling very pleased, Gopīnātha Ācārya immediately took all the devotees with him and approached the house of Sārvabhauma Bhaṭṭācārya.





TEXT 30





sārvabhauma-sthāne giyā prabhuke dekhila



prabhu dekhi' ācāryera duḥkha-harṣa haila



SYNONYMS



*sārvabhauma-sthāne*-to the place of Sārvabhauma Bhaṭṭācārya; *giyā*-going there; *prabhuke*-Lord Śrī Caitanya Mahāprabhu; *dekhila*-all of them saw; *prabhu dekhi'*-seeing the Lord; *ācāryera*-of Gopīnātha Ācārya; *duḥkha*-unhappiness; *harṣa*-happiness; *haila*-there was.



TRANSLATION



Arriving at the home of Sārvabhauma Bhaṭṭācārya, everyone saw the Lord lying unconscious. Seeing Him in this condition, Gopīnātha Ācārya became very unhappy, but at the same time he was happy just to see the Lord.





TEXT 31





sārvabhaume jānāñā sabā nila abhyantare



nityānanda-gosāñire teṅho kaila namaskāre



SYNONYMS



*sārvabhaume*-Sārvabhauma Bhaṭṭācārya; *jānāñā*-informing and taking permission; *sabā*-all the devotees; *nila*-took; *abhyantare*-within the house; *nityānanda*-gosāñire-unto Nityānanda Prabhu; *teṅho*-Sārvabhauma Bhaṭṭācārya; *kaila*-offered; *namaskāre*-obeisances.



TRANSLATION



Sārvabhauma Bhaṭṭācārya permitted all the devotees to enter his house, and upon seeing Nityānanda Prabhu, the Bhaṭṭācārya offered Him obeisances.





TEXT 32





sabā sahita yathā-yogya karila milana



prabhu dekhi' sabāra haila haraṣita mana



SYNONYMS



*sabā sahita*-with all of them; *yathā*-yogya-as it was befitting; *karila*-did; *milana*-meeting; *prabhu dekhi'*-seeing the Lord; *sabāra*-of all; *haila*-became; *haraṣita*-pleased; *mana*-the minds.



TRANSLATION



Sārvabhauma met with all the devotees and offered them a proper welcome. They were all pleased to see Lord Caitanya Mahāprabhu.





TEXT 33





sārvabhauma pāṭhāila sabā darśana karite



'candaneśvara' nija-putra dila sabāra sāthe



SYNONYMS



*sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *pāṭhāila*-sent them; *sabā*-all; *darśana karite*-to see Lord Jagannātha; *candana-īśvara*-of the name Candaneśvara; *nija*-putra-his son; *dila*-gave; *sabāra sāthe*-with all of them.



TRANSLATION



The Bhaṭṭācārya then sent them all back to see Lord Jagannātha, and he asked his own son Candaneśvara to accompany them as a guide.





TEXT 34





jagannātha dekhi' sabāra ha-ila ānanda



bhāvete āviṣṭa hailā prabhu nityānanda



SYNONYMS



*jagannātha dekhi'*-seeing Lord Jagannātha; *sabāra*-of everyone; *ha*-ila-there was; *ānanda*-pleasure; *bhāvete*-in ecstasy; *āviṣṭa*-overwhelmed; *hailā*-became; *prabhu nityānanda*-Lord Nityānanda.



TRANSLATION



Everyone was then very pleased to see the Deity of Lord Jagannātha. Lord Nityānanda in particular was overwhelmed with ecstasy.





TEXT 35





sabe meli' dhari tāṅre susthira karila



īśvara-sevaka mālā-prasāda āni' dila



SYNONYMS



*sabe meli'*-meeting all together; *dhari*-caught; *tāṅre*-Him; *su*-sthira-steady; *karila*-made; *īśvara-sevaka*-the priest of the Deity; *mālā*-garland; *prasāda*-offering; *āni*-bringing; *dila*-gave.



TRANSLATION



When Lord Nityānanda Prabhu nearly fainted, all the devotees caught Him and steadied Him. At that time, the priest of Lord Jagannātha brought a garland that had been offered to the Deity and offered it to Nityānanda Prabhu.





TEXT 36





prasāda pāñā sabe hailā ānandita mane



punarapi āilā sabe mahāprabhura sthāne



SYNONYMS



*prasāda pāñā*-getting this honor of the garland; *sabe*-all of them; *hailā*-became; *ānandita mane*-pleased in the mind; *punarapi*-again; *āilā*-came back; *sabe*-all; *mahāprabhura sthāne*-to the place where Śrī Caitanya Mahāprabhu was staying.



TRANSLATION



Everyone was pleased to receive this garland worn by Lord Jagannātha. Afterwards they all returned to the place where Lord Śrī Caitanya Mahāprabhu was staying.





TEXT 37





ucca kari' kare sabe nāma-saṅkīrtana



tṛtīya prahare haila prabhura cetana



SYNONYMS



*ucca*-very loudly; *kari'*-doing; *kare*-began; *sabe*-all; *nāma*-saṅkīrtana-chanting of the Hare Kṛṣṇa mahā-mantra; *tṛtīya prahare*-in the forenoon; *haila*-there was; *prabhura*-of Lord Caitanya; *cetana*-consciousness.



TRANSLATION



All of the devotees then began to loudly chant the Hare Kṛṣṇa mantra. Just before noon the Lord regained His consciousness.





TEXT 38





huṅkāra kariyā uṭhe 'hari' 'hari' bali'



ānande sārvabhauma tāṅra laila pada-dhūli



SYNONYMS



*huṅkāra kariyā*-making a loud sound; *uṭhe*-got up; *hari hari bali'*-chanting Hari, Hari; *ānande*-in pleasure; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *tāṅra*-His; *laila*-took; *pada-dhūli*-the dust of the feet.



TRANSLATION



Caitanya Mahāprabhu got up and very loudly chanted, "Hari! Hari!" Sārvabhauma Bhaṭṭācārya was very pleased to see the Lord regain consciousness, and he took the dust of the Lord's lotus feet.





TEXT 39





sārvabhauma kahe,--śīghra karaha madhyāhna



muñi bhikṣā dimu āji mahā-prasādānna



SYNONYMS



*sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *kahe*-says; *śīghra*-very soon; *karaha*-do; *madhya*-ahna-midday duties; *muñi*-I; *bhikṣā*-alms; *dimu*-shall offer; *āji*-today; *mahā*-prasāda-anna-remnants of food offered to Lord Jagannātha.



TRANSLATION



The Bhaṭṭācārya informed all of them, "Please take your midday baths immediately. Today I shall offer you mahā-prasāda, the remnants of food offered to Lord Jagannātha."





TEXT 40





samudra-snāna kari' mahāprabhu śīghra āilā



caraṇa pākhāli' prabhu āsane vasilā



SYNONYMS



*samudra-snāna*-a bath in the sea; *kari'*-taking; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *śīghra*-very soon; *āilā*-returned; *caraṇa*-feet; *pākhāli'*-washing; *prabhu*-Lord Caitanya Mahāprabhu; *āsane*-on a seat; *vasilā*-sat.



TRANSLATION



After bathing in the sea, Śrī Caitanya Mahāprabhu and His devotees returned very soon. The Lord then washed His feet and sat down on a carpet to take lunch.





TEXT 41





bahuta prasāda sārvabhauma ānāila



tabe mahāprabhu sukhe bhojana karila



SYNONYMS



*bahuta prasāda*-varieties of food offered to Lord Jagannātha; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *ānāila*-caused to bring them; *tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *sukhe*-in happiness; *bhojana*-lunch; *karila*-accepted.



TRANSLATION



Sārvabhauma Bhaṭṭācārya made arrangements to bring various kinds of mahā-prasāda from the Jagannātha temple. Śrī Caitanya Mahāprabhu then accepted lunch with great happiness.





TEXT 42





suvarṇa-thālīra anna uttama vyañjana



bhakta-gaṇa-saṅge prabhu karena bhojana



SYNONYMS



*suvarṇa*-thālīra-on golden plates; *anna*-rice; *uttama*-first-class; *vyañjana*-vegetables; *bhakta-gaṇa*-the devotees; *saṅge*-with; *prabhu*-Lord Caitanya Mahāprabhu; *karena*-accepts; *bhojana*-lunch.



TRANSLATION



Caitanya Mahāprabhu was offered special rice and first-class vegetables on golden plates. He thus took lunch in the company of His devotees.





TEXT 43





sārvabhauma pariveśana karena āpane



prabhu kahe,--more deha lāphrā-vyañjane



SYNONYMS



*sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *pariveśana*-distribution; *karena*-does; *āpane*-personally; *prabhu kahe*-Lord Caitanya Mahāprabhu said; *more*-unto Me; *deha*-please give; *lāphrā*-vyañjane-boiled vegetables.



TRANSLATION



While Sārvabhauma Bhaṭṭācārya personally distributed the prasāda, Lord Caitanya Mahāprabhu requested him, "Please give Me only boiled vegetables.



PURPORT



Lāphrā-vyañjana is a preparation in which many vegetables are boiled together, and then a cheṅkā is added, consisting of spices like cumin, black pepper and mustard seed.





TEXT 44





pīṭhā-pānā deha tumi iṅhā-sabākāre



tabe bhaṭṭācārya kahe yuḍi' dui kare



SYNONYMS



*pīṭhā*-pānā-cakes and condensed milk; *deha*-give; *tumi*-you; *iṅhā-sabākāre*-to all these devotees; *tabe*-at that time; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *kahe*-said; *yuḍi'*-folding; *dui kare*-two hands.



TRANSLATION



"You can offer the cakes and other preparations made with condensed milk to all the devotees." Hearing this, the Bhaṭṭācārya folded his hands and spoke as follows.





TEXT 45





jagannātha kaiche kariyāchena bhojana



āji saba mahāprasāda kara āsvādana



SYNONYMS



*jagannātha*-Lord Jagannātha; *kaiche*-as; *kariyāchena*-has accepted; *bhojana*-lunch; *āji*-today; *saba*-all of you; *mahā-prasāda*-the remnants of food offered to the Lord; *kara*-do; *āsvādana*-tasting.



TRANSLATION



"Today, all of you please try to taste the lunch just as Lord Jagannātha accepted it."





TEXT 46





eta bali' pīṭhā-pānā saba khāoyāilā



bhikṣā karāñā ācamana karāilā



SYNONYMS



*eta bali'*-saying this; *pīṭhā*-pānā-many kinds of cakes and condensed-milk preparations; *saba*-all; *khāoyāilā*-made to eat; *bhikṣā karāñā*-after offering prasāda; *ācamana karāilā*-made them wash their hands, feet and mouths.



TRANSLATION



After saying this, he made them all eat the various cakes and condensed-milk preparations. After feeding them, he offered them water to wash their hands, feet and mouths.





TEXT 47





ājñā māgi' gelā gopīnātha ācāryake lañā



prabhura nikaṭa āilā bhojana kariñā



SYNONYMS



*ājñā māgi'*-taking permission; *gelā*-went; *gopīnātha ācāryake lañā*-taking Gopīnātha Ācārya; *prabhura*-Lord Caitanya Mahāprabhu; *nikaṭa*-near; *āilā*-went; *bhojana kariñā*-after taking lunch.



TRANSLATION



Begging permission from Lord Caitanya Mahāprabhu and His devotees, Sārvabhauma Bhaṭṭācārya then went with Gopīnātha Ācārya to take lunch. After finishing their lunch, they returned to Lord Caitanya Mahāprabhu.





TEXT 48





'namo nārāyaṇāya' bali' namaskāra kaila



'kṛṣṇe matir astu' bali' gosāñi kahila



SYNONYMS



*namaḥ nārāyaṇāya*-I offer my respects to Nārāyaṇa; *bali'*-saying; *namaskāra kaila*-offered respects to Lord Caitanya Mahāprabhu; *kṛṣṇe*-unto Lord Kṛṣṇa; *matiḥ astu*-let there be attraction; *bali'*-saying; *gosāñi*-Śrī Caitanya Mahāprabhu; *kahila*-spoke.



TRANSLATION



Offering his obeisances to Caitanya Mahāprabhu, Sārvabhauma Bhaṭṭācārya said, "Namo nārāyaṇāya" ["I offer my obeisances to Nārāyaṇa"]." In return, Caitanya Mahāprabhu said, "Kṛṣṇe matir astu" ["Let your attention be on Kṛṣṇa"]."



PURPORT



It is the etiquette among sannyāsīs, those on the fourth platform of spiritual life, to offer respects by saying oṁ namo nārāyaṇāya ("I offer my respectful obeisances unto Nārāyaṇa"). This greeting is used especially by Māyāvādī sannyāsīs. According to the smṛti scriptures, a sannyāsī should not expect anything from anyone, nor should he consider himself identical with the Supreme Personality of Godhead. Vaiṣṇava sannyāsīs never think of themselves as being one with the Lord; they always consider themselves eternal servants of Kṛṣṇa, and they want to see everyone in the world become Kṛṣṇa conscious. For this reason, a Vaiṣṇava sannyāsī always offers his blessings to everyone, saying kṛṣṇe matir astu ("May you become Kṛṣṇa conscious").





TEXT 49





śuni' sārvabhauma mane vicāra karila



vaiṣṇava-sannyāsī iṅho, vacane jānila



SYNONYMS



*śuni'*-hearing this; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *mane*-within the mind; *vicāra karila*-considered; *vaiṣṇava*-sannyāsī-Vaiṣṇava sannyāsī; *iṅho*-this person; *vacane*-by words; *jānila*-understood.



TRANSLATION



Hearing these words, Sārvabhauma understood Lord Caitanya to be a Vaiṣṇava sannyāsī.





TEXT 50





gopīnātha ācāryere kahe sārvabhauma



gosāñira jānite cāhi kāhāṅ pūrvāśrama



SYNONYMS



*gopīnātha ācāryere*-to Gopīnātha Ācārya; *kahe*-said; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *gosāñira*-of Lord Caitanya Mahāprabhu; *jānite*-to know; *cāhi*-I want; *kāhāṅ*-what; *pūrva-āśrama*-previous situation.



TRANSLATION



Sārvabhauma then said to Gopīnātha Ācārya, "I want to know Caitanya Mahāprabhu's previous situation."



PURPORT



The word pūrvāśrama refers to one's previous situation in life. Sometimes a person will accept the renounced order from householder life, and sometimes even from student (brahmacārī) life. Sārvabhauma Bhaṭṭācārya wanted to know of Śrī Caitanya Mahāprabhu's previous situation as a householder.





TEXT 51





gopīnāthācārya kahe,--navadvīpe ghara



'jagannātha'--nāma, padavī--'miśra purandara'



SYNONYMS



*gopīnātha-ācārya kahe*-Gopīnātha Ācārya replied; *navadvīpe*-in Navadvīpa; *ghara*-residence; *jagannātha*-of the name Jagannātha; *nāma*-named; *padavī*-the surname; *miśra purandara*-Miśra Purandara.



TRANSLATION



Gopīnātha Ācārya replied, "There was a man named Jagannātha, who was a resident of Navadvīpa, and whose surname was Miśra Purandara.





TEXT 52





'viśvambhara'--nāma iṅhāra, tāṅra iṅho putra



nīlāmbara cakravartīra hayena dauhitra



SYNONYMS



*viśvambhara*-of the name Viśvambhara; *nāma*-the name; *iṅhāra*-His; *tāṅra*-of Jagannātha Miśra; *iṅho*-He; *putra*-son; *nīlāmbara cakravartīra*-of Nīlāmbara Cakravartī; *hayena*-is; *dauhitra*-grandson (daughter's son).



TRANSLATION



"Lord Caitanya Mahāprabhu is the son of that Jagannātha Miśra, and His former name was Viśvambhara Miśra. He also happens to be the grandson of Nīlāmbara Cakravartī."





TEXT 53





sārvabhauma kahe,--nīlāmbara cakravartī



viśāradera samādhyāyī,--ei tāṅra khyāti



SYNONYMS



*sārvabhauma kahe*-Sārvabhauma said; *nīlāmbara cakravartī*-the gentleman named Nīlāmbara Cakravartī; *viśāradera*-of Maheśvara Viśārada (Sārvabhauma's father); *samādhyāyī*-class friend; *ei*-this; *tāṅra*-of him; *khyāti*-acquaintance.



TRANSLATION



The Bhaṭṭācārya said, "Nīlāmbara Cakravartī was a classmate of my father, Maheśvara Viśārada. I knew him as such.





TEXT 54





'miśra purandara' tāṅra mānya, hena jāni



pitāra sambandhe doṅhāke pūjya kari' māni



SYNONYMS



*miśra purandara*-Jagannātha Miśra Purandara; *tāṅra*-his; *mānya*-respectable; *hena*-thus; *jāni*-I know; *pitāra sambandhe*-in relationship to my father; *doṅhāke*-both of them (Nīlāmbara Cakravartī and Jagannātha Miśra); *pūjya*-respectable; *kari'*-thinking; *māni*-I accept.



TRANSLATION



"Jagannātha Miśra Purandara was respected by my father. Thus because of their relationship with my father, I respect both Jagannātha Miśra and Nīlāmbara Cakravartī."





TEXT 55





nadīyā-sambandhe sārvabhauma hṛṣṭa hailā



prīta hañā gosāñire kahite lāgilā



SYNONYMS



*nadīyā-sambandhe*-in connection with Nadīyā; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *hṛṣṭa*-pleased; *hailā*-became; *prīta hañā*-thus being pleased; *gosāñire*-unto Lord Śrī Caitanya Mahāprabhu; *kahite lāgilā*-began to speak.



TRANSLATION



Hearing that Śrī Caitanya Mahāprabhu belonged to the Nadīyā district, Sārvabhauma Bhaṭṭācārya became very pleased and addressed the Lord as follows.





TEXT 56





'sahajei pūjya tumi, āre ta' sannyāsa



ataeva haṅ tomāra āmi nija-dāsa'



SYNONYMS



*sahajei*-naturally; *pūjya*-respectable; *tumi*-You; *āre*-over and above this; *ta'*-certainly; *sannyāsa*-the renounced order of life; *ataeva*-therefore; *haṅ*-am; *tomāra*-Your; *āmi*-I; *nija*-dāsa-personal servant.



TRANSLATION



"You are naturally respectable. Besides, You are a sannyāsī; thus I wish to become Your personal servant."



PURPORT



A sannyāsī is always to be worshiped and offered all kinds of respect by the gṛhasthas (householders). Although Sārvabhauma Bhaṭṭācārya was older than Śrī Caitanya Mahāprabhu, Sārvabhauma respected Him as a sannyāsī and as one who had attained the topmost platform of spiritual ecstasy. Thus the Bhaṭṭācārya certainly accepted Him as his master.





TEXT 57





śuni' mahāprabhu kaila śrī-viṣṇu smaraṇa



bhaṭṭācārye kahe kichu vinaya vacana



SYNONYMS



*śuni'*-hearing this; *mahāprabhu*-Lord Caitanya Mahāprabhu; *kaila*-did; *śrī*-viṣṇu smaraṇa-remembering Lord Viṣṇu; *bhaṭṭācārye*-to Sārvabhauma Bhaṭṭācārya; *kahe*-speaks; *kichu*-some; *vinaya vacana*-very humble statements.



TRANSLATION



As soon as Caitanya Mahāprabhu heard this from the Bhaṭṭācārya, He immediately remembered Lord Viṣṇu and began to speak humbly to him as follows.





TEXT 58





"tumi jagad-guru--sarvaloka-hita-kartā



vedānta paḍāo, sannyāsīra upakartā



SYNONYMS



*tumi jagat-guru*-you are the master of all people; *sarva-loka*-of all people; *hita-kartā*-the well-wisher; *vedānta paḍāo*-you teach Vedānta philosophy; *sannyāsīra*-of the mendicants in the renounced order of life; *upakartā*-the benefactor.



TRANSLATION



"Because you are a teacher of Vedānta philosophy, you are the master of all the people in the world and their well-wisher as well. You are also the benefactor of all kinds of sannyāsīs.



PURPORT



Because the Māyāvādī sannyāsīs teach Vedānta philosophy to their students or disciples, they are customarily called jagad-guru. This indicates that they are the benefactors of all people. Although Sārvabhauma Bhaṭṭācārya was not a sannyāsī but a householder, he used to invite all the sannyāsīs to his home and offer them prasāda. Thus he was accepted as the best well-wisher and friend of all the sannyāsīs.





TEXT 59





āmi bālaka-sannyāsī--bhānda-manda nāhi jāni



tomāra āśraya niluṅ, guru kari' māni



SYNONYMS



*āmi*-I; *bālaka-sannyāsī*-a young sannyāsī; *bhānda*-manda-good and bad; *nāhi*-not; *jāni*-know; *tomāra*-your; *āśraya*-shelter; *niluṅ*-have taken; *guru*-spiritual master; *kari'*-taking as; *māni*-I accept.



TRANSLATION



"I am a young sannyāsī, and I actually have no knowledge of what is good and what is bad. Therefore I am taking shelter of you and accepting you as My spiritual master.





TEXT 60





tomāra saṅga lāgi' mora ihāṅ āgamana



sarva-prakāre karibe āmāya pālana



SYNONYMS



*tomāra*-your; *saṅga*-association; *lāgi'*-for the sake of; *mora*-My; *ihāṅ*-here; *āgamana*-arrival; *sarva-prakāre*-in all respects; *karibe*-you will do; *āmāya*-unto Me; *pālana*-maintaining.



TRANSLATION



"I have come here only to associate with you, and I am now taking shelter of you. Will you kindly maintain Me in all respects?





TEXT 61





āji ye haila āmāra baḍa-i vipatti



tāhā haite kaile tumi āmāra avyāhati"



SYNONYMS



*āji*-today; *ye*-that which; *haila*-happened; *āmāra*-My; *baḍa-i*-very great; *vipatti*-obstacle; *tāhā*-that danger; *haite*-from; *kaile*-did; *tumi*-you; *āmāra*-My; *avyāhati*-relief.



TRANSLATION



"The incident that happened today was a great obstacle for Me, but you have kindly relieved Me of it."





TEXT 62





bhaṭṭācārya kahe,--ekale tumi nā yāiha darśane



āmāra saṅge yābe, kimvā āmāra loka-sane



SYNONYMS



*bhaṭṭācārya kahe*-the Bhaṭṭācārya said; *ekale*-alone; *tumi*-You; *nā*-not; *yāiha*-go; *darśane*-to see the Deity; *āmāra saṅge*-with me; *yābe*-You should go; *kimvā*-or; *āmāra loka*-sane-with my men.



TRANSLATION



The Bhaṭṭācārya replied, "Do not go alone to see the Deity at the Jagannātha temple. It is better that You go with me or my men."





TEXT 63





prabhu kahe,--'mandira bhitare nā yāiba



garuḍera pāśe rahi' darśana kariba'



SYNONYMS



*prabhu kahe*-Śrī Caitanya replied; *mandira*-the temple; *bhitare*-inside; *nā*-never; *yāiba*-I shall go; *garuḍera*-of the column known as the Garuḍa-stambha; *pāśe*-by the side; *rahi'*-staying; *darśana*-seeing; *kariba*-I shall do.



TRANSLATION



The Lord said, "I shall never enter the temple but shall always view the Lord from the side of the Garuḍa-stambha."





TEXT 64





gopīnāthācāryake kahe sārvabhauma



'tumi gosāñire lañā karāiha daraśana



SYNONYMS



*gopīnātha-ācāryake*-to Gopīnātha Ācārya; *kahe*-says; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *tumi*-you; *gosāñire*-Lord Caitanya Mahāprabhu; *lañā*-taking; *karāiha*-make Him do; *daraśana*-seeing of Lord Jagannātha.



TRANSLATION



Sārvabhauma Bhaṭṭācārya then told Gopīnātha Ācārya, "Take Gosvāmījī and show Him Lord Jagannātha.





TEXT 65





āmāra mātṛ-svasā-gṛha--nirjana sthāna



tāhāṅ vāsā deha, kara sarva samādhāna'



SYNONYMS



*āmāra*-my; *mātṛ-svasā*-of the aunt; *gṛha*-the home; *nirjana sthāna*-very solitary place; *tāhāṅ*-there; *vāsā*-an apartment; *deha*-give; *kara*-make; *sarva*-all; *samādhāna*-arrangements.



TRANSLATION



"Also, the apartment belonging to my maternal aunt is in a very solitary place. Make all arrangements for Him to stay there."





TEXT 66





gopīnātha prabhu lañā tāhāṅ vāsā dila



jala, jala-pātrādika sarva sāmādhāna kaila



SYNONYMS



*gopīnātha*-Gopīnātha Ācārya; *prabhu*-Lord Caitanya Mahāprabhu; *lañā*-taking; *tāhāṅ*-there; *vāsā*-apartment; *dila*-gave; *jala*-water; *jala*-pātra-ādika-waterpots and other vessels; *sarva*-all; *sāmādhāna*-arrangements; *kaila*-made.



TRANSLATION



Thus Gopīnātha Ācārya took Lord Caitanya Mahāprabhu to the residential quarters and showed Him where to find water, tubs and waterpots. Indeed, he arranged everything.





TEXT 67





āra dina gopīnātha prabhu sthāne giyā



śayyotthāna daraśana karāila lañā



SYNONYMS



*āra dina*-the next day; *gopīnātha*-Gopīnātha Ācārya; *prabhu*-of Lord Caitanya Mahāprabhu; *sthāne*-to the place; *giyā*-going; *śayyā-utthāna*-the rising from bed of Lord Jagannātha; *daraśana*-seeing; *karāila*-caused; *lañā*-taking Him.



TRANSLATION



The next day Gopīnātha Ācārya took Lord Caitanya Mahāprabhu to see the early rising of Lord Jagannātha.





TEXT 68





mukunda-datta lañā āilā sārvabhauma sthāne



sārvabhauma kichu tāṅre balilā vacane



SYNONYMS



*mukunda-datta*-of the name Mukunda Datta; *lañā*-taking; *āilā*-went; *sārvabhauma*-of Sārvabhauma Bhaṭṭācārya; *sthāne*-to the place; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *kichu*-something; *tāṅre*-to Mukunda Datta; *balilā*-said; *vacane*-in words.



TRANSLATION



Gopīnātha Ācārya then took Mukunda Datta with him and went to Sārvabhauma's house. When they arrived, Sārvabhauma addressed Mukunda Datta as follows.





TEXT 69





'prakṛti-vinīta, sannyāsī dekhite sundara



āmāra bahu-prīti bāḍe iṅhāra upara



SYNONYMS



*prakṛti-vinīta*-by nature very humble and meek; *sannyāsī*-renouncer; *dekhite*-to see; *sundara*-very beautiful; *āmāra*-my; *bahu*-prīti-great affection; *bāḍe*-increases; *iṅhāra*-Him; *upara*-upon.



TRANSLATION



"The sannyāsī is very meek and humble by nature, and His person is very beautiful to see. Consequently my affection for Him increases.



PURPORT



Sārvabhauma Bhaṭṭācārya considered Śrī Caitanya Mahāprabhu a very humble and meek person because although Caitanya Mahāprabhu was a sannyāsī, He still retained His brahmacārī name. The Lord took sannyāsa from Keśava Bhāratī in the Bhāratī sampradāya, in which the brahmacārīs (the assistants of the sannyāsīs) are named "Caitanya." Even after accepting sannyāsa, Caitanya Mahāprabhu retained the name "Caitanya," meaning a humble servant of a sannyāsī. Sārvabhauma Bhaṭṭācārya appreciated this very much.





TEXT 70





kon sampradāye sannyāsa karyāchena grahaṇa



kibā nāma iṅhāra, śunite haya mana'



SYNONYMS



*kon sampradāye*-in which community; *sannyāsa*-the renounced order of life; *karyāchena*-has made; *grahaṇa*-acceptance; *kibā*-what; *nāma*-name; *iṅhāra*-His; *śunite*-to hear; *haya*-it is; *mana*-my mind.



TRANSLATION



"From which sampradāya has He accepted the sannyāsa order, and what is His name?"





TEXT 71





gopīnātha kahe,--nāma śrī-kṛṣṇa-caitanya



guru iṅhāra keśava-bhāratī mahā-dhanya



SYNONYMS



*gopīnātha kahe*-Gopīnātha Ācārya replied; *nāma*-His name; *śrī-kṛṣṇa-caitanya*-of the name Śrī Kṛṣṇa Caitanya; *guru*-sannyāsa-guru; *iṅhāra*-His; *keśava-bhāratī*-of the name Keśava Bhāratī; *mahā-dhanya*-the greatly fortunate personality.



TRANSLATION



Gopīnātha Ācārya replied, "The Lord's name is Śrī Kṛṣṇa Caitanya, and His sannyāsa preceptor is the greatly fortunate Keśava Bhāratī."





TEXT 72





sārvabhauma kahe,--'iṅhāra nāma sarvottama



bhāratī-sampradāya iṅho--hayena madhyama'



SYNONYMS



*sārvabhauma kahe*-Sārvabhauma Bhaṭṭācārya replied; *iṅhāra*-His; *nāma*-name; *sarva*-uttama-first-class; *bhāratī-sampradāya*-the community of the Bhāratī sannyāsīs; *iṅho*-He; *hayena*-becomes; *madhyama*-middle-class.



TRANSLATION



Sārvabhauma Bhaṭṭācārya said, " 'Śrī Kṛṣṇa' is a very good name, but He belongs to the Bhāratī community. Therefore He is a second-class sannyāsī."





TEXT 73





gopīnātha kahe,--iṅhāra nāhi bāhyāpekṣā



ataeva baḍa sampradāyera nāhika apekṣā



SYNONYMS



*gopīnātha kahe*-Gopīnātha Ācārya replied; *iṅhāra*-of the Lord; *nāhi*-there is not; *bāhya*-apekṣā-dependence on any external formality; *ataeva*-therefore; *baḍa*-big; *sampradāyera*-of a community; *nāhika*-there is not; *apekṣā*-necessity.



TRANSLATION



Gopīnātha Ācārya replied, "Śrī Kṛṣṇa Caitanya Mahāprabhu does not rely on any external formality. There is no need for Him to accept the sannyāsa order from a superior sampradāya."



PURPORT



Śrī Caitanya Mahāprabhu accepted sannyāsa from the Bhāratī sampradāya (community), which belongs to the disciplic succession of Śaṅkarācārya. Śaṅkarācārya introduced names for his sannyāsa disciples, and these are ten in number. Out of these, the surnames Tīrtha, Āśrama and Sarasvatī are considered topmost. In the monastery at Śṛṅgerī, the surname Sarasvatī is considered first class, Bhāratī second class and Purī third class. A sannyāsī who has very nicely understood the slogan tat tvam asi and who takes his bath at the confluence of the rivers Ganges, Yamunā and Sarasvatī is called a Tīrtha. A person who is very eager to accept sannyāsa, who is detached from worldly activities, who has no desire for any kind of material facilities, and who is thus saved from repeated birth and death is known as Āśrama. When a sannyāsī lives in a beautiful, solitary place in the forest and is freed from all material desires, he is called Vana. A sannyāsī who always lives in the forest and renounces all connection with the world in order to be elevated to the heavenly planets, where he can live in the Nandana-kānana, is called Araṇya. One who prefers living in the mountains engaging in the study of the *Bhagavad-gītā* and whose intelligence is fixed is called Giri. One who prefers living in great mountains, even among ferocious animals, to attain the summit of philosophical speculation (understanding that the essence of this material world is useless) is called Parvata. A sannyāsī who has dipped into the ocean of the Absolute Truth and collected some valuable stones of knowledge from that ocean, who never falls from the regulative principles of a sannyāsī, is called Sāgara. One who has learned the classical art of music, who engages in its culture, and who has become expert and completely aloof from material attachment is called Sarasvatī. Sarasvatī is the goddess of music and learning, and in one hand she holds a musical instrument called a vīṇā. A sannyāsī who is always engaged in music for spiritual elevation is called Sarasvatī. One who has become completely educated and is freed from all kinds of ignorance and who is never unhappy, even in a distressed condition, is called Bhāratī. One who has become very expert in absolute knowledge, who is situated in the Absolute Truth, and who always discusses the Absolute Truth is called Purī.





All these sannyāsīs are assisted by brahmacārīs, who are described as follows: One who knows his real identity and is fixed in his particular occupational duty, who is always happy in spiritual understanding, is called Svarūpa-brahmacārī. One who completely knows the Brahman effulgence and is always engaged in the practice of yoga is called Prakāśa-brahmacārī. One who has acquired absolute knowledge and who always meditates on the Absolute Truth, knowledge, the unlimited and the Brahman effulgence, thus keeping himself in transcendental bliss, is called Ānanda-brahmacārī. One who is able to distinguish between matter and spirit, who is never disturbed by material transformations, and who meditates on the unlimited, inexhaustible, auspicious Brahman effulgence is a first-class, learned brahmacārī and is named Caitanya.



When Sārvabhauma Bhaṭṭācārya was talking with Gopīnātha Ācārya about Śrī Caitanya Mahāprabhu's sannyāsa community, he appreciated the first name, "Śrī Kṛṣṇa," but did not like the surname, "Caitanya," which is the name for a brahmacārī belonging to the Bhāratī community. He therefore suggested that the Lord be elevated to the Sarasvatī community. However, Gopīnātha Ācārya pointed out that the Lord does not depend on any external formality. Gopīnātha Ācārya was firmly convinced that Śrī Caitanya Mahāprabhu was Kṛṣṇa Himself and therefore independent of any external ritual or formality. If one wants to engage in pure devotional service, he does not require titular superiority as a Bhāratī or a Sarasvatī.





TEXT 74





bhaṭṭācārya kahe,--'iṅhāra prauḍha yauvana



kemate sannyāsa-dharma ha-ibe rakṣaṇa



SYNONYMS



*bhaṭṭācārya kahe*-Sārvabhauma Bhaṭṭācārya replied; *iṅhāra*-His; *prauḍha*-full; *yauvana*-youth; *kemate*-how; *sannyāsa*-dharma-principles of a sannyāsī; *ha*-ibe-there will be; *rakṣaṇa*-protection.



TRANSLATION



The Bhaṭṭācārya inquired, "Śrī Caitanya Mahāprabhu is in His full-fledged youthful life. How can He keep the principles of sannyāsa?





TEXT 75





nirantara iṅhāke vedānta śunāiba



vairāgya-advaita-mārge praveśa karāiba



SYNONYMS



*nirantara*-continuously; *iṅhāke*-to Him; *vedānta*-Vedānta philosophy; *śunāiba*-I shall recite; *vairāgya*-of renunciation; *advaita*-of monism; *mārge*-on the path; *praveśa*-entrance; *karāiba*-I shall cause Him to make.



TRANSLATION



"I shall continuously recite Vedānta philosophy before Caitanya Mahāprabhu so that He may remain fixed in His renunciation and thus enter upon the path of monism."



PURPORT



According to Sārvabhauma Bhaṭṭācārya, among sannyāsīs the cultivation of Vedānta philosophy helps in becoming detached from sense gratification. Thus a sannyāsī can protect the prestige of wearing a loincloth (kaupīna). One has to practice sense control as well as mind control and subdue the six forces of speech, mind, anger, tongue, belly and genitals. Then one can become expert in understanding the devotional service of the Lord and thus become a perfect sannyāsī. For that purpose one must cultivate knowledge and renunciation regularly. When one is attached to material sense gratification, he cannot protect his sannyāsa order. Sārvabhauma Bhaṭṭācārya suggested that by the study of vairāgya (renunciation) Śrī Caitanya Mahāprabhu might be saved from the clutches of full-fledged youthful desires.





TEXT 76





kahena yadi, punarapi yoga-paṭṭa diyā



saṁskāra kariye uttama-sampradāye āniyā'



SYNONYMS



*kahena*-says; *yadi*-if; *punarapi*-again; *yoga*-paṭṭa diyā-offering Him saffron cloth; *saṁskāra*-reformatory process; *kariye*-I perform; *uttama*-first-class; *sampradāye*-to the community; *āniyā*-bringing.



TRANSLATION



Sārvabhauma Bhaṭṭācārya then suggested, "If Śrī Caitanya Mahāprabhu would like, I could bring Him into a first-class sampradāya by offering Him saffron cloth and performing the reformatory process again."



PURPORT



The Bhaṭṭācārya wanted to reinstate Śrī Caitanya Mahāprabhu into the Sarasvatī sampradāya because he did not like the Lord's belonging to the Bhāratī sampradāya or Purī sampradāya. Actually, he did not know the position of Lord Caitanya Mahāprabhu. As the Supreme Personality of Godhead, Caitanya Mahāprabhu did not depend on an inferior or superior sampradāya. The Supreme Personality of Godhead remains in the supreme position in all circumstances.





TEXT 77





śuni' gopīnātha-mukunda duṅhe duḥkhā hailā



gopīnāthācārya kichu kahite lāgilā



SYNONYMS



*śuni'*-hearing; *gopīnātha*-mukunda-Gopīnātha Ācārya and Mukunda Datta; *duṅhe*-both; *duḥkhā*-unhappy; *hailā*-became; *gopīnātha-ācārya*-of the name Gopīnātha Ācārya; *kichu*-something; *kahite*-to speak; *lāgilā*-began.



TRANSLATION



Gopīnātha Ācārya and Mukunda Datta became very unhappy when they heard this. Gopīnātha Ācārya therefore addressed Sārvabhauma Bhaṭṭācārya as follows.





TEXT 78





'bhaṭṭācārya' tumi iṅhāra nā jāna mahimā



bhagavattā-lakṣaṇera iṅhātei sīmā



SYNONYMS



*bhaṭṭācārya*-my dear Bhaṭṭācārya; *tumi*-you; *iṅhāra*-of Lord Caitanya Mahāprabhu; *nā*-not; *jāna*-know; *mahimā*-the greatness; *bhagavattā*-of being the Supreme Personality of Godhead; *lakṣaṇera*-of symptoms; *iṅhātei*-in Him; *sīmā*-the highest degree.



TRANSLATION



"My dear Bhaṭṭācārya, you do not know the greatness of Lord Caitanya Mahāprabhu. All the symptoms of the Supreme Personality of Godhead are found in Him to the highest degree."



PURPORT



Since the Bhaṭṭācārya was an impersonalist, he had no idea of the Absolute Truth beyond the impersonal effulgence. However, Gopīnātha Ācārya informed him that Caitanya Mahāprabhu was the Supreme Personality of Godhead. Those who know the Absolute Truth know it in three phases, as explained in *Śrīmad-Bhāgavatam* (1.2.11):





vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate



"Those who are in knowledge of the nondual Absolute Truth know very clearly what is Brahman, what is Paramātmā, and what is the Supreme Personality of Godhead." The Supreme Personality of Godhead is ṣaḍ-aiśvarya-pūrṇa, complete with six opulences. Gopīnātha Ācārya emphasized that all those six opulences were completely existing in Śrī Caitanya Mahāprabhu.





TEXT 79





tāhāte vikhyāta iṅho parama-īśvara



ajña-sthāne kichu nahe vijñera gocara'



SYNONYMS



*tāhāte*-therefore; *vikhyāta*-celebrated; *iṅho*-Lord Caitanya Mahāprabhu; *parama-īśvara*-the Supreme Personality of Godhead; *ajña*-sthāne-before an ignorant person; *kichu*-any; *nahe*-not; *vijñera*-of the person who knows; *gocara*-information.



TRANSLATION



Gopīnātha Ācārya continued, "Lord Caitanya Mahāprabhu is celebrated as the Supreme Personality of Godhead. Those who are ignorant in this connection find the conclusion of knowledgeable men very difficult to understand."





TEXT 80





śiṣya-gaṇa kahe,--'īśvara kaha kon pramāṇe'



ācārya kahe,--'vijña-mata īśvara-lakṣaṇe'



SYNONYMS



*śiṣya-gaṇa kahe*-the disciples of Sārvabhauma Bhaṭṭācārya said; *īśvara kaha*-you say the Supreme Personality of Godhead; *kon pramāṇe*-by what evidence; *ācārya kahe*-Gopīnātha Ācārya replied; *vijña*-mata-statements of authorized persons; *īśvara-lakṣaṇe*-in understanding the Supreme Personality of Godhead.



TRANSLATION



The disciples of Sārvabhauma Bhaṭṭācārya retaliated, "By what evidence do you conclude that Śrī Caitanya Mahāprabhu is the Supreme Lord?" Gopīnātha Ācārya replied, "The statements of authorized ācāryas who understand the Supreme Personality of Godhead are proof."



PURPORT



Since the appearance of Śrī Caitanya Mahāprabhu, there have been many pseudo incarnations in India who do not present authorized evidence. Five hundred years ago the disciples of Sārvabhauma Bhaṭṭācārya, being very learned scholars, were certainly right in asking Gopīnātha Ācārya for evidence. If a person proposes that he himself is God or that someone else is an incarnation of God or God Himself, he must cite evidence from śāstra to prove his claim. Thus the request of the Bhaṭṭācārya's disciples is quite bona fide. Unfortunately, at the present moment it has become fashionable to present someone as an incarnation of God without referring to the śāstras. Before an intelligent person accepts someone as an incarnation of God, however, he must ask about the evidence. When the disciples of Sārvabhauma Bhaṭṭācārya challenged Gopīnātha Ācārya, he immediately replied correctly: "We must hear the statements of great personalities in order to understand the Supreme Personality of Godhead." Lord Kṛṣṇa is established as the Supreme Personality of Godhead by statements from authorized persons like Brahmā, Nārada, Vyāsadeva, Asita, Arjuna and many others. Similarly, Śrī Caitanya Mahāprabhu is also established as the Supreme Personality of Godhead by evidence from the same personalities. This will be explained later.





TEXT 81





śiṣya kahe,--'īśvara-tattva sādhi anumāne'



ācārya kahe,--'anumāne nahe īśvara-jñāne



SYNONYMS



*śiṣya kahe*-the disciples said; *īśvara-tattva*-the truth of the Absolute; *sādhi*-derive; *anumāne*-by hypothesis; *ācārya kahe*-Gopīnātha Ācārya replied; *anumāne*-by hypothesis; *nahe*-there is not; *īśvara*-jñāne-real knowledge of the Supreme Personality of Godhead.



TRANSLATION



The disciples of the Bhaṭṭācārya said, "We derive knowledge of the Absolute Truth by logical hypothesis." Gopīnātha Ācārya replied, "One cannot attain real knowledge of the Supreme Personality of Godhead by such logical hypothesis and argument."



PURPORT



The Māyāvādī philosophers in particular make certain hypotheses about the Absolute Truth. They reason that in the material world we experience that everything is created. If we trace the history of anything, we find a creator. Therefore there must be a creator of this huge cosmic manifestation. By such reasoning they come to the conclusion that a higher power has created this cosmic manifestation. The Māyāvādīs do not accept this great power to be a person. Their brains cannot accommodate the fact that this huge cosmic manifestation can be created by a person. They doubt this because as soon as they think of a person, they think of a person within the material world with limited potency. Sometimes the Māyāvādī philosophers will accept Lord Kṛṣṇa or Lord Rāma as Bhagavān, but they think of the Lord as a person having a material body. The Māyāvādīs do not understand that the Supreme Personality of Godhead, Kṛṣṇa, has a spiritual body. They think of Kṛṣṇa as a great personality, a human being, within whom there is the supreme impersonal power, Brahman. Therefore they finally conclude that the impersonal Brahman is the Supreme, not the personality Kṛṣṇa. This is the basis of Māyāvādī philosophy. However, from the śāstras we can understand that the Brahman effulgence is the bodily rays of Kṛṣṇa:





yasya prabhā prabhavato jagad-aṇḍa-koṭi-

kotiṣv aśeṣa-vasudhādi-vibhūti-bhinnam

tad brahma niṣkalam anantam aśeṣa-bhūtaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



"I serve the Supreme Personality of Godhead, Govinda, the primeval Lord, the effulgence of whose transcendental body is known as the brahmajyoti. That brahmajyoti, which is unlimited, unfathomed and all-pervasive, is the cause of the creation of unlimited numbers of planets with varieties of climates and specific conditions of life." (Brahma-saṁhitā 5.40)





Māyāvādī philosophers study the Vedic literature, but they do not understand that the Absolute Truth in the last stage of realization is the Supreme Personality of Godhead, Kṛṣṇa. They do accept the fact that there is a creator of this cosmic manifestation, but that is anumāna (hypothesis). The Māyāvādī philosopher's logic is something like seeing smoke on a hill. When there is a forest fire on a high hill, smoke is first of all visible. The smoke is created when there is fire. Just as one can conclude that there is fire from seeing smoke, from seeing this cosmic manifestation the Māyāvādī philosophers conclude that there must be a creator.



The disciples of Sārvabhauma Bhaṭṭācārya wanted evidence to show that Śrī Caitanya Mahāprabhu was actually the creator of the cosmic manifestation. Only then would they accept Him as the Supreme Personality of Godhead, the original cause of creation. Gopīnātha Ācārya replied that one could not understand the Supreme Personality of Godhead by guesswork. As Kṛṣṇa says in the *Bhagavad-gītā* (7.25):



nāhaṁ prakāśaḥ sarvasya

yoga-māyā-samāvṛtaḥ

mūḍho 'yaṁ nābhijānāti

loko mām ajam avyayam



"I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yogamāyā]; and so the deluded world knows Me not, who am unborn and infallible." (Bg. 7.25) The Supreme Personality of Godhead reserves the right of not being exposed to nondevotees. He can only be understood by bona fide devotees. Lord Kṛṣṇa says elsewhere in the *Bhagavad-gītā* (18.55), bhaktyā mām abhijānāti: "One can understand Me only by the devotional process." In the Fourth Chapter of the *Bhagavad-gītā* (4.3) Lord Kṛṣṇa says, bhakto 'si me sakhā ceti rahasyaṁ hy etad uttamam. Here Lord Kṛṣṇa informs Arjuna that He is disclosing the secrets of *Bhagavad-gītā* to him because he is His devotee. Arjuna was not a sannyāsī, nor was he a Vedāntist or brāhmaṇa. He was, however, a devotee of Kṛṣṇa. The conclusion is that we have to understand the Supreme Personality of Godhead from the devotees. Śrī Caitanya Mahāprabhu Himself says, guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja. (Cc. Madhya 19.151)





More evidence can be cited to show that without the mercy of a devotee or the mercy of Kṛṣṇa, one cannot understand what is Kṛṣṇa and what is the Supreme Personality of Godhead. This is confirmed in the next verse.





TEXT 82





anumāna pramāṇa nahe īśvara-tattva-jñāne



kṛpā vinā īśvarere keha nāhi jāne



SYNONYMS



*anumāna pramāṇa*-evidence by hypothesis; *nahe*-there is not; *īśvara-tattva-jñāne*-in understanding the Absolute Truth, the Supreme Personality of Godhead; *kṛpā vinā*-without His mercy; *īśvarere*-the Supreme Personality of Godhead; *keha*-anyone; *nāhi*-not; *jāne*-knows.



TRANSLATION



Gopīnātha Ācārya continued, "One can understand the Supreme Personality of Godhead only by His mercy, not by guesswork or hypothesis."



PURPORT



One cannot understand the Supreme Personality of Godhead simply by exhibiting some mundane magic. Foolish people are enchanted by magical demonstrations, and when they see a few wonderful things done by mystical power, they accept a magician as the Personality of Godhead or an incarnation. This is not the way of realization. Nor should one guess or speculate about an incarnation of God or the Personality of Godhead. One has to learn from the bona fide person or from the Supreme Personality of Godhead Himself, as Arjuna did, by the mercy of Kṛṣṇa. Kṛṣṇa Himself also gives many hints about His potencies as the Supreme Personality of Godhead. One should understand the Supreme Personality of Godhead only through the evidence presented by the śāstras and the mahājanas. In any case, one must have the mercy of the Lord in order to understand the Supreme Personality of Godhead by devotional service.





TEXT 83





īśvarera kṛpā-leśa haya ta' yāhāre



sei ta' īśvara-tattva jānibāre pāre



SYNONYMS



*īśvarera*-of the Personality of Godhead; *kṛpā-leśa*-a little mercy; *haya*-there is; *ta'*-certainly; *yāhāre*-upon whom; *sei ta'*-he certainly; *īśvara-tattva*-the Absolute Truth; *jānibāre*-to know; *pāre*-is able.



TRANSLATION



The Ācārya continued, "If one receives but a tiny bit of the Lord's favor by dint of devotional service, he can understand the nature of the Supreme Personality of Godhead.





TEXT 84





athāpi te deva padāmbuja-dvaya-



prasāda-leśānugṛhīta eva hi



jānāti tattvaṁ bhagavan-mahimno



na cānya eko 'pi ciraṁ vicinvan



SYNONYMS



*atha*-therefore; *api*-indeed; *te*-Your; *deva*-my Lord; *pada-ambuja-dvaya*-of the two lotus feet; *prasāda*-of the mercy; *leśa*-by only a trace; *anugṛhītaḥ*-favored; *eva*-certainly; *hi*-indeed; *jānāti*-one knows; *tattvam*-the truth; *bhagavat*-of the Supreme Personality of Godhead; *mahimnaḥ*-of the greatness; *na*-never; *ca*-and; *anyaḥ*-another; *ekaḥ*-one; *api*-although; *ciram*-for a long period; *vicinvan*-speculating.



TRANSLATION



" 'My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate in order to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the *Vedas* for many years.' "



PURPORT



The above verse is from *Śrīmad-Bhāgavatam* (10.14.29). The Brahma-saṁhitā states, vedeṣu durlabham adurlabham ātma-bhaktau (Brahma-saṁhitā 5.33). Although the Supreme Personality of Godhead, Kṛṣṇa, is the ultimate goal of knowledge (vedaiś ca sarvair aham eva vedyaḥ), one who is not a pure devotee and who is not engaged in the service of the Lord cannot understand Him. Lord Brahmā therefore confirms this. Vedeṣu durlabham: "It is very difficult to understand the Supreme Lord simply through one's studies." Adurlabham ātma-bhaktau: "However, it is very easy for the devotees to capture the Lord." The Lord is known as ajita (unconquerable). No one can conquer the Supreme Personality of Godhead, but the Lord consents to be conquered by His devotees. That is His nature. As stated in the *Padma Purāṇa*:





ataḥ śrī-kṛṣṇa-nāmādi

na bhaved grāhyam indriyaiḥ

sevonmukhe hi jihvādau

svayam eva sphuraty adaḥ



Being pleased by devotional activities, the Lord reveals Himself to His devotees. That is the way to understand Him.





The verse from *Śrīmad-Bhāgavatam* quoted by Gopīnātha Ācārya was originally spoken by Lord Brahmā when he was defeated by Lord Kṛṣṇa. Lord Brahmā had stolen all the calves and cowherd boys in order to test Kṛṣṇa's power. Lord Brahmā admitted that his own extraordinary powers within the universe were not in the least comparable to the unlimited powers of Lord Kṛṣṇa. If Lord Brahmā can make a mistake in understanding Kṛṣṇa, what to speak of ordinary persons, who either misunderstand Kṛṣṇa or falsely present a so-called incarnation of Kṛṣṇa for their own sense gratification.





TEXTS 85-86





yadyapi jagad-guru tumi--śāstra-jñānavān



pṛthivīte nāhi paṇḍita tomāra samāna



īśvarera kṛpā-leśa nāhika tomāte



ataeva īśvara-tattva nā pāra jānite



SYNONYMS



*yadyapi*-although; *jagat-guru*-a teacher of many disciples; *tumi*-you; *śāstra*-jñānavān-well versed in Vedic knowledge; *pṛthivīte*-on this earth; *nāhi*-there is not; *paṇḍita*-a learned scholar; *tomāra*-your; *samāna*-equal; *īśvarera*-of the Supreme Personality of Godhead; *kṛpā*-of mercy; *leśa*-a bit; *nāhika*-there is not; *tomāte*-on you; *ataeva*-therefore; *īśvara-tattva*-the Absolute Truth (the Supreme personality of Godhead); *nā pāra*-are not able; *jānite*-to know.



TRANSLATION



Gopīnātha Ācārya then addressed Sārvabhauma Bhaṭṭācārya: "You are a great scholar and a teacher of may disciples. Indeed, there is no other scholar like you on earth. Nonetheless, because you are bereft of even a pinch of the Lord's mercy, you cannot understand Him, even though He is present in your home.





TEXT 87





tomāra nāhika doṣa, śāstre ei kahe



pāṇḍityādye īśvara-tattva-jñāna kabhu nahe'



SYNONYMS



*tomāra*-your; *nāhika*-there is not; *doṣa*-fault; *śāstre*-the scriptures; *ei*-this; *kahe*-mention; *pāṇḍitya-ādye*-simply by scholarship, etc.; *īśvara*-tattva-jñāna-knowledge of the principles of the Supreme Personality of Godhead; *kabhu*-ever; *nahe*-there is not.



TRANSLATION



"It is not your fault; it is the verdict of the scriptures. You cannot understand the Supreme Personality of Godhead simply by scholarship."



PURPORT



This is a very important verse. Even big scholars cannot understand Kṛṣṇa, yet they dare comment on the *Bhagavad-gītā*. Reading the *Bhagavad-gītā* means understanding Kṛṣṇa, yet we actually see many scholars making blunders in trying to understand Kṛṣṇa. Gopīnātha Ācārya's statement is confirmed in many places in Vedic literature. In the Kaṭha Upaniṣad (1.2.23) it is stated:





nāyam ātmā pravacanena labhyo

na medhayā na bahunā śrutena

yam evaiṣa vṛṇute tena labhyas

tasyaiṣa ātmā vivṛṇute tanūṁ svām



It is also stated in Kaṭha Upaniṣad (1.2.9):





naiṣā tarkeṇa matir āpaneyā

proktānyenaiva sujñānāya preṣṭha

yāṁ tvam āpaḥ satya-dhṛtir batāsi

tvādṛṅ no bhūyān naciketaḥ praṣṭā



The fact is that the Supreme Personality of Godhead, the Supersoul, cannot be attained simply by explanations, logic and erudite scholarship. One cannot understand Him simply by one's brain substance. Even by studying all Vedic literature, one cannot understand the Supreme Lord. However, if one is slightly favored by the mercy of the Lord, if the Lord is pleased, one can understand Him. But who are the candidates eligible to receive the mercy of the Lord? Only the devotees. They alone can understand what is the Supreme Personality of Godhead. The Lord reveals Himself to the sincere devotee when He is pleased with his service: svayam eva sphuraty adaḥ. One should not try to understand the Lord simply from the statements of the *Vedas*, nor should one uselessly attempt to decry these statements through reasoning and logic.





TEXT 88





sārvabhauma kahe,--ācārya, kaha sāvadhāne



tomāte īśvara-kṛpā ithe ki pramāṇe



SYNONYMS



*sārvabhauma kahe*-Sārvabhauma Bhaṭṭācārya says; *ācārya*-my dear Gopīnātha Ācārya; *kaha*-kindly speak; *sāvadhāne*-very carefully; *tomāte*-unto you; *īśvara*-kṛpā-mercy of the Lord; *ithe*-in this matter; *ki pramāṇe*-by what evidence.



TRANSLATION



Sārvabhauma Bhaṭṭācārya replied, "My dear Gopīnātha Ācārya, please speak with great care. What is the proof that you have received the mercy of the Lord?"





TEXT 89





ācārya kahe,--"vastu-viṣaye haya vastu-jñāna



vastu-tattva-jñāna haya kṛpāte pramāṇa



SYNONYMS



*ācārya kahe*-Gopīnātha Ācārya replied; *vastu-viṣaye*-in the matter of the summum bonum; *haya*-there is; *vastu*-jñāna-knowledge of the Supreme; *vastu-tattva*-of the Absolute Truth; *jñāna*-knowledge; *haya*-is; *kṛpāte*-of the mercy; *pramāṇa*-the evidence.



TRANSLATION



Gopīnātha Ācārya replied, "Knowledge of the summum bonum, the Absolute Truth, is evidence of the mercy of the Supreme Lord."



PURPORT



Sārvabhauma Bhaṭṭācārya informed his brother-in-law, Gopīnātha Ācārya, "The Supreme Personality of Godhead may not have shown mercy to me, but what is the proof of His having shown it to you? Kindly let us know about this." in reply to this, Gopīnātha Ācārya said that the summum bonum, the Absolute Truth, and His different potencies are identical. Therefore one can understand the substance of the Absolute Truth by the manifestation of His different potencies. The summum bonum includes all potencies in one unit. The Absolute Truth combined with different characteristics is the original substance (vastu): parāsya śaktir vividhaiva śrūyate.





Thus the *Vedas* state that the Absolute Truth has different potencies. When one understands the characteristics of the potencies of the Absolute Truth, one is aware of the Absolute Truth. On the material platform as well, one can understand the substance by the manifestation of its symptoms. For example, when there is heat, it is to be understood that there is fire. The heat of the fire is perceived directly. The fire may not be visible, but one can search out the fire by feeling heat. Similarly, if one can perceive the characteristics of the Absolute Truth, we can know that he has understood the substance of the Absolute Truth by the mercy of the Lord.



In the *Bhagavad-gītā* (7.25) it is said, nāhaṁ prakāśaḥ sarvasya The Supreme Personality of Godhead reserves the right of not being exposed to everyone. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ: "The Lord reveals Himself to a devotee when He is completely satisfied by the devotee's service." Thus one cannot understand the Supreme Lord without His mercy. The Absolute Truth cannot be understood by speculation, and this is the conclusion of the *Bhagavad-gītā*.





TEXT 90





iṅhāra śarīre saba īśvara-lakṣaṇa



mahā-premāveśa tumi pāñācha darśana



SYNONYMS



*iṅhara*-His; *śarīre*-in the body; *saba*-all; *īśvara*-lakṣaṇa-characteristics of the Supreme Personality of Godhead; *mahā*-prema-āveśa-absorption in transcendental ecstasy; *tumi*-you; *pāñācha*-have obtained; *darśana*-seeing.



TRANSLATION



Gopīnātha Ācārya continued, "You have seen the symptoms of the Supreme Personality of Godhead in the body of Śrī Caitanya Mahāprabhu during His absorption in an ecstatic mood.





TEXT 91





tabu ta' īśvara-jñāna nā haya tomāra



īśvarera māyā ei--bali vyavahāra



SYNONYMS



*tabu ta'*-still, however; *īśvara*-jñāna-knowledge of the Supreme Personality of Godhead; *nā*-not; *haya*-there is; *tomāra*-your; *īśvarera*-of the Lord; *māyā*-the illusion; *ei*-this; *bali*-saying; *vyavahāra*-the general term.



TRANSLATION



"Despite directly perceiving the symptoms of the Supreme Lord in the body of Śrī Caitanya Mahāprabhu, you cannot understand Him. This is commonly called illusion.



PURPORT



Gopīnātha Ācārya is pointing out that Sārvabhauma Bhaṭṭācārya had already seen uncommon symptoms of ecstasy in the body of Śrī Caitanya Mahāprabhu.





These uncommon symptoms of ecstatic love indicated the Supreme Person, but despite having seen all these symptoms, the Bhaṭṭācārya could not understand the Lord's transcendental nature. He was considering the Lord's pastimes to be mundane. This was certainly due to illusion.





TEXT 92





dekhile nā dekhe tāre bahirmukha jana"



śuni' hāsi' sārvabhauma balila vacana



SYNONYMS



*dekhile*-even after seeing; *nā*-not; *dekhe*-sees; *tāre*-the Supreme Person; *bahiḥ-mukha jana*-a person influenced by the external energy; *śuni'*-hearing this; *hāsi'*-smiling; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *balila*-said; *vacana*-the words.



TRANSLATION



"A person influenced by the external energy is called bahirmukha jana, a mundane person, because despite his perception, he cannot understand the real substance." Hearing Gopīnātha Ācārya say this, Sārvabhauma Bhaṭṭācārya smiled and began to speak as follows.



PURPORT



When one's heart is not cleansed, one cannot awaken the transcendental nature of devotional service. As confirmed in the *Bhagavad-gītā* (7.28):





yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ



"Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they engage themselves in My service with determination."





When one is actually engaged in pure devotional service, it is understood that he has already attained freedom from all reactions to sinful activities. In other words, it is to be understood that devotees are already freed from sin. A sinful person, a miscreant (duṣkṛtī, cannot engage in devotional service. Nor can one engage in devotional service simply on the basis of scholarly speculation. One has to wait for the mercy of the Lord in order to render pure devotional service.





TEXT 93





iṣṭa-goṣṭhī vicāra kari, nā kariha roṣa



śāstra-dṛṣṭye kahi, kichu nā la-iha doṣa



SYNONYMS



*iṣṭa*-goṣṭhī-discussion among friends; *vicāra*-consideration; *kari*-we do; *nā*-not; *kariha*-make; *roṣa*-anger; *śāstra*-dṛṣṭye-according to the conclusion of scriptures; *kahi*-we speak; *kichu*-any; *nā*-not; *la*-iha-take; *doṣa*-fault.



TRANSLATION



The Bhaṭṭācārya said, "We are just having a discussion among friends and considering the points described in the scriptures. Do not become angry. I am simply speaking on the strength of the śāstras. Please don't take any offense.





TEXT 94





mahā-bhāgavata haya caitanya-gosāñi



ei kali-kāle viṣṇura avatāra nāi



SYNONYMS



*mahā-bhāgavata*-a great devotee; *haya*-is; *caitanya-gosāñi*-Lord Śrī Caitanya Mahāprabhu; *ei*-this; *kali-kāle*-in the Age of Kali; *viṣṇura*-of Lord Viṣṇu; *avatāra*-incarnation; *nāi*-there is not.



TRANSLATION



"Śrī Caitanya Mahāprabhu is certainly a great, uncommon devotee, but we cannot accept Him as an incarnation of Lord Viṣṇu because, according to śāstra, there is no incarnation in this Age of Kali.





TEXT 95





ataeva 'tri-yuga' kari' kahi viṣṇu-nāma



kali-yuge avatāra nāhī,--śāstra-jñāna



SYNONYMS



*ataeva*-therefore; *tri-yuga*-the Lord, who appears in three yugas only; *kari'*-making; *kahi*-we say; *viṣṇu-nāma*-the holy name of Lord Viṣṇu; *kali-yuge*-in the Age of Kali; *avatāra*-incarnation; *nāhi*-there is not; *śāstra-jñāna*-the verdict of the scriptures.



TRANSLATION



"Another name for Lord Viṣṇu is Triyuga because there is no incarnation of Lord Viṣṇu in Kali-yuga. Indeed, this is the verdict of revealed scriptures."



PURPORT



The Supreme Personality of Godhead, Lord Viṣṇu, is known as Triyuga, which means that He is manifest in three yugas. However, this means that in the Age of Kali the Lord appears not directly but in disguise. This is confirmed in *Śrīmad-Bhāgavatam* (7.9.38):





itthaṁ nṛ-tiryag-ṛṣi-deva-jhaṣāvatārair

lokān vibhāvayasi haṁsi jagat-pratīpān

dharmaṁ mahā-puruṣa pāsi yugānuvṛttaṁ

channaḥ kalau yad abhavas tri-yugo 'tha sa tvam



"My Lord, You kill all the enemies of the world in Your multifarious incarnations in the families of men, animals, demigods, ṛṣis, aquatics and so on. Thus You illuminate the worlds with transcendental knowledge. In the Age of Kali, O Mahāpuruṣa, You sometimes appear in a covered incarnation. Therefore You are known as Triyuga [one who appears in only three yugas].")





Śrīla Śrīdhara Svāmī has also verified that Lord Viṣṇu appears in the Age of Kali but does not act as He does in other ages. Lord Viṣṇu incarnates for two purposes: paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. That is, He comes to engage in pastimes with His devotees and to annihilate the demons. These purposes are visible in the Satya, Tretā and Dvāpara yugas, but in Kali-yuga the Lord appears disguised. He does not directly kill demons and give protection to the faithful. Because the Lord is not directly perceived in Kali-yuga but is directly known in the other three yugas, His name is Triyuga.





TEXT 96





śuniyā ācārya kahe duḥkhī hañā mane



śāstra-jña kariñā tumi kara abhimāne



SYNONYMS



*śuniyā*-hearing this; *ācārya*-Gopīnātha Ācārya; *kahe*-says; *duḥkhī*-unhappy; *hañā*-becoming; *mane*-in the mind; *śāstra*-jña-well versed in Vedic scriptures; *kariñā*-taking as; *tumi*-you; *kara*-do; *abhimāne*-pride.



TRANSLATION



Upon hearing this, Gopīnātha Ācārya became very unhappy. He said to the Bhaṭṭācārya, "You consider yourself the knower of all Vedic scriptures.





TEXT 97





bhāgavata-bhārata dui śāstrera pradhāna



sei dui-grantha-vākye nāhi avadhāna



SYNONYMS



*bhāgavata-Śrīmad*-Bhāgavatam; *bhārata*-Mahābhārata; *dui*-two; *śāstrera*-of all Vedic scriptures; *pradhāna*-the most prominent; *sei*-those; *dui-grantha*-of the two scriptures; *vākye*-in the statements; *nāhi*-there is not; *avadhāna*-attention.



TRANSLATION



"*Śrīmad-Bhāgavatam* and the *Mahābhārata* are the two most important Vedic scriptures, but you have paid no attention to their statements.





TEXT 98





sei dui kahe kalite sākṣāt-avatāra



tumi kaha,--kalite nāhi viṣṇura pracāra



SYNONYMS



*sei*-those; *dui*-two; *kahe*-say; *kalite*-in this Age of Kali; *sākṣāt*-direct; *avatāra*-incarnation; *tumi*-you; *kaha*-say; *kalite*-in this Age of Kali; *nāhi*-there is not; *viṣṇura*-of Lord Viṣṇu; *pracāra*-manifestation.



TRANSLATION



"In *Śrīmad-Bhāgavatam* and *Mahābhārata* it is stated that the Lord appears directly, but you say that in this age there is no manifestation or incarnation of Lord Viṣṇu.





TEXT 99





kali-yuge līlāvatāra nā kare bhagavān



ataeva 'tri-yuga' kari' kahi tāra nāma



SYNONYMS



*kali-yuge*-in this Age of Kali; *līlā-avatāra*-a pastime incarnation; *nā*-not; *kare*-does; *bhagavān*-the Supreme Personality of Godhead; *ataeva*-therefore; *tri-yuga*-of the name Triyuga (manifested in three yugas); *kari'*-accepting; *kahi*-I say; *tāra nāma*-His holy name.



TRANSLATION



"In this Age of Kali there is no līlā-avatāra of the Supreme Personality of Godhead; therefore He is known as Triyuga. That is one of His holy names."



PURPORT



A līlā-avatāra is an incarnation of the Lord who performs a variety of activities without making any special endeavor. He always has one pastime after another, all full of transcendental pleasure, and these pastimes are fully controlled by the Supreme Person. The Supreme Person is totally independent of all others in these pastimes. While teaching Sanātana Gosvāmī (Cc. Madhya 20.296-298), Śrī Caitanya Mahāprabhu pointed out that one cannot count the number of līlā-avatāras:





līlāvatāra kṛṣṇera nā yāya gaṇana

pradhāna kariyā kahi dig-daraśana



"However," the Lord told Sanātana, "I shall explain the chief līlā-avatāras."





matsya, kūrma, raghunātha, nṛsiṁha, vāmana

varāhādi--lekhā yāṅra nā yāya gaṇana



Thus the Lord's incarnations were enumerated, including Matsya, the fish incarnation; Kūrma, the tortoise; Lord Rāmacandra; Nṛsiṁhadeva; Vāmanadeva; and Varāha, the boar incarnation. Thus there are innumerable līlā-avatāras, and all of these exhibit wonderful pastimes. Lord Varāha, the boar incarnation, lifted the entire planet earth from the depths of the Garbhodaka Ocean. The tortoise incarnation, Lord Kūrma, became a pivot for the emulsification of the whole sea, and Lord Nṛsiṁhadeva appeared as half-man, half-lion. These are some of the wonderful and uncommon features of līlā-avatāras.





In his book Laghu-bhāgavatāmṛta, Śrīla Rūpa Gosvāmī has enumerated the following twenty-five līlā-avatāras: Catuḥ-sana, Nārada, Varāha, Matsya, Yajña, Nara-Nārāyaṇa, Kapila, Dattātreya, Hayaśīrṣa (Hayagrīva), Haṁsa, Pṛśnigarbha, Ṛṣabha, Pṛthu, Nṛsiṁha, Kūrma, Dhanvantari, Mohinī, Vāmana, Paraśurāma, Rāghavendra, Vyāsa, Balarāma, Kṛṣṇa, Buddha and Kalki.



Śrī Caitanya Mahāprabhu is not mentioned as a līlā-avatāra because He is an incarnation in disguise (channa-avatāra). In this Age of Kali there are no līlā-avatāras, but there is an incarnation of the Lord manifested in the body of Śrī Caitanya Mahāprabhu. This has been explained in *Śrīmad-Bhāgavatam*.





TEXT 100





pratiyuge karena kṛṣṇa yuga-avatāra



tarka-niṣṭha hṛdaya tomāra nāhika vicāra



SYNONYMS



*prati-yuge*-in every age or millennium; *karena*-makes; *kṛṣṇa*-Lord Kṛṣṇa; *yuga*-avatāra-incarnation for the age; *tarka*-niṣṭha-hardened by argument; *hṛdaya*-heart; *tomāra*-your; *nāhika*-there is not; *vicāra*-consideration.



TRANSLATION



Gopīnātha Ācārya continued, "There is certainly an incarnation in every age, and such an incarnation is called the yuga-avatāra. But your heart has become so hardened by logic and argument that you cannot consider all these facts.





TEXT 101





āsan varṇās trayo hy asya



gṛhṇato 'nu-yugaṁ tanūḥ



śuklo raktas tathā pīta



idānīṁ kṛṣṇatāṁ gataḥ



SYNONYMS



*āsan*-there were; *varṇāḥ*-colors; *trayaḥ*-three; *hi*-indeed; *asya*-of Him; *gṛhṇataḥ*-accepting; *anu*-yugam-according to the age; *tanūḥ*-bodies; *śuklaḥ*-white; *raktaḥ*-red; *tathā*-also; *pītaḥ*-yellow; *idānīm*-at the present moment; *kṛṣṇatām*-blackish; *gataḥ*-has accepted.



TRANSLATION



" 'In the past, your son has had bodies of three different colors, according to the age. These colors were white, red and yellow. In this age [Dvāpara-yuga] He has accepted a blackish body.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.8.13) was spoken by Garga Muni when he was performing the rituals at Lord Kṛṣṇa's name-giving ceremony. He states that the incarnations of the Lord in other ages had been white, red and yellow. This yellow color refers to Śrī Caitanya Mahāprabhu, whose bodily complexion was yellowish. This confirms that in the past Kali-yugas, the Lord also had incarnated in a body that was yellow in hue. It is understood that the Lord incarnates in different colors for the different yugas (Satya, Tretā, Dvāpara and Kali). Accepting the color yellow (pīta), as well as other characteristics, the Lord incarnated as Śrī Caitanya Mahāprabhu. This is the verdict of all Vedic authorities.





TEXT 102





iti dvāpara urv-īśa



stuvanti jagad-īśvaram



nānā-tantra-vidhānena



kalāv api tathā śṛṇu



SYNONYMS



*iti*-thus; *dvāpare*-in Dvāpara-yuga; *uru-īśa*-O King; *stuvanti*-offer prayers; *jagat-īśvaram*-unto the Supreme Personality of Godhead; *nānā*-various; *tantra*-of the supplementary Vedic literature; *vidhānena*-by regulative principles; *kalau*-in the Age of Kali; *api*-certainly; *tathā*-so also; *śṛṇu*-hear.



TRANSLATION



" 'In the Age of Kali, as well as in Dvāpara-yuga, the people offer prayers to the Supreme Personality of Godhead by various mantras and observe the regulative principles of the supplementary Vedic literature. Now please hear of this from me.



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.5.31).





TEXT 103





kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ



sāṅgopāṅgāstra-pārṣadam



yajñaiḥ saṅkīrtana-prāyair



yajanti hi su-medhasaḥ



SYNONYMS



*kṛṣṇa*-varṇam-chanting the two syllables kṛṣ and ṇa; *tviṣā*-by complexion; *akṛṣṇam*-not blackish; *sa*-aṅga-accompanied by personal expansions; *upa*-aṅga-devotees; *astra*-the weapon of chanting the Hare Kṛṣṇa mantra; *pārṣadam*-and associates like Gadādhara, Svarūpa Dāmodara, etc.; *yajñaiḥ*-by sacrifice; *saṅkīrtana*-congregational chanting of the Hare Kṛṣṇa mantra; *prāyaiḥ*-chiefly consisting of; *yajanti*-worship; *hi*-indeed; *su*-medhasaḥ-those who are intelligent.



TRANSLATION



" 'In this Age of Kali, those who are intelligent perform the congregational chanting of the Hare Kṛṣṇa mahā-mantra, worshiping the Supreme Personality of Godhead, who appears in this age always describing the glories of Kṛṣṇa. That incarnation is yellowish in hue and is always associated with His plenary expansions [such as Śrī Nityānanda Prabhu] and personal expansions [such as Gadādhara], as well as His devotees and associates [such as Svarūpa Dāmodara].'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (11.5.32) is explained by Śrī Jīva Gosvāmī in his Krama-sandarbha, as quoted by Śrīla Bhaktivinoda Ṭhākura in regard to the explanation of *Ādi-līlā*, Third Chapter, verse 52.





TEXT 104





suvarṇa-varṇo hemāṅgo



varāṅgaś candanāṅgadī



sannyāsa-kṛc chamaḥ śānto



niṣṭhā-śānti-parāyaṇaḥ



SYNONYMS



*suvarṇa*-varṇaḥ-whose complexion is like gold; *hema-aṅgaḥ*-having a body like molten gold; *vara*-aṅgaḥ-whose body is very beautifully constructed; *candana*-aṅgadī-smeared with the pulp of sandalwood; *sannyāsa*-kṛt-accepting the renounced order of life; *śamaḥ*-self-controlled; *śāntaḥ*-peaceful; *niṣṭhā*-firmly fixed; *śānti*-bringing peace by propagating the Hare Kṛṣṇa mahā-mantra; *parāyaṇaḥ*-always in the ecstatic mood of devotional service.



TRANSLATION



" 'The Lord [in the incarnation of Gaurasundara] has a golden complexion. Indeed, His entire body, which is very nicely constituted, is like molten gold. Sandalwood pulp is smeared all over His body. He will take the fourth order of spiritual life [sannyāsa] and will be very self-controlled. He will be distinguished from Māyāvādī sannyāsīs in that He will be fixed in devotional service and will spread the saṅkīrtana movement.' "



PURPORT



Gopīnātha Ācārya quoted this verse from the *Mahābhārata*'s Viṣṇu-sahasra-nāma-stotra.





TEXT 105





tomāra āge eta kathāra nāhi prayojana



ūṣara-bhūmite yena bījera ropaṇa



SYNONYMS



*tomāra āge*-before you; *eta*-so many; *kathāra*-of words; *nāhi*-there is not; *prayojana*-necessity; *ūṣara-bhūmite*-in barren land; *yena*-like; *bījera*-of the seed; *ropaṇa*-sowing.



TRANSLATION



Gopīnātha Ācārya then said, "There is no need to quote so much evidence from the śāstras, for you are a very dry speculator. There is no need to sow seeds in barren land.





TEXT 106





tomāra upare tāṅra kṛpā yabe habe



e-saba siddhānta tabe tumiha kahibe



SYNONYMS



*tomāra upare*-upon you; *tāṅra*-the Lord's; *kṛpā*-mercy; *yabe*-when; *habe*-there will be; *e-saba*-all these; *siddhānta*-conclusions; *tabe*-at that time; *tumiha*-you also; *kahibe*-will quote.



TRANSLATION



"When the Lord will be pleased with you, you will also understand these conclusions and will quote from the śāstras.





TEXT 107





tomāra ye śiṣya kahe kutarka, nānā-vāda



ihāra ki doṣa--ei māyāra prasāda



SYNONYMS



*tomāra*-your; *ye*-which; *śiṣya*-disciples; *kahe*-say; *ku*-tarka-false arguments; *nānā*-vāda-jugglery of philosophy; *ihāra*-their; *ki*-what; *doṣa*-fault; *ei*-this; *māyāra*-of illusion; *prasāda*-benediction.



TRANSLATION



"The false arguments and philosophical word jugglery of your disciples are not faults of theirs. They have simply received the benediction of Māyāvāda philosophy.





TEXT 108





yac-chaktayo vadatāṁ vādināṁ vai



vivāda-saṁvāda-bhuvo bhavanti



kurvanti caiṣāṁ muhur ātma-mohaṁ



tasmai namo 'nanta-guṇāya bhūmne



SYNONYMS



*yat*-whose; *śaktayaḥ*-potencies; *vadatām*-contending; *vādinām*-of the opposing disputants; *vai*-indeed; *vivāda*-of opposition; *saṁvāda*-of agreement; *bhuvaḥ*-objects; *bhavanti*-become; *kurvanti*-do; *ca*-also; *eṣām*-of them; *muhuḥ*-always; *ātma*-moham-illusion of the self; *tasmai*-unto Him; *namaḥ*-obeisances; *ananta*-unlimited; *guṇāya*-who has qualities; *bhūmne*-the Supreme.



TRANSLATION



" 'I offer my respectful obeisances unto the Supreme Personality of Godhead, who is full of unlimited qualities and whose different potencies bring about agreement and disagreement between disputants. Thus the illusory energy again and again covers the self-realization of both disputants.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (6.4.31).





TEXT 109





yuktaṁ ca santi sarvatra



bhāṣante brāhmaṇā yathā



māyāṁ madīyām udgṛhya



vadatāṁ kiṁ nu durghaṭam



SYNONYMS



*yuktam*-quite befitting; *ca*-also; *santi*-are; *sarvatra*-everywhere; *bhāṣante*-speak; *brāhmaṇāḥ*-the learned; *yathā*-as much; *māyām*-illusion; *madīyām*-of Me; *udgṛhya*-accepting; *vadatām*-of the speculators; *kim*-what; *nu*-certainly; *durghaṭam*-impossible.



TRANSLATION



" 'In almost all cases, whatever learned brāhmaṇas speak becomes accepted; nothing is impossible for one who takes shelter of My illusory energy and speaks under her influence.' "



PURPORT



In this verse from *Śrīmad-Bhāgavatam* (11.22.4), the Supreme Personality of Godhead explains that His illusory energy can perform the impossible; such is the power of the illusory energy. In many cases philosophical speculators have covered the real truth and have boldly set forth false theories. In ancient times philosophers like Kapila, Gautama, Jaimini, Kaṇāda and similar brāhmaṇas propounded useless philosophical theories, and in modern days so-called scientists are setting forth many false theories about the creation, backed up by seemingly logical arguments. This is all due to the influence of the Supreme Lord's illusory energy. The illusory energy, therefore, sometimes appears correct because it is emanating from the Supreme Correct. To avoid the very bewildering illusory influence, one must accept the words of the Supreme Personality of Godhead as they are. Only then can one escape the influence of the illusory energy.





TEXT 110





tabe bhaṭṭācārya kahe, yāha gosāñira sthane



āmāra nāme gaṇa-sahita kara nimantraṇe



SYNONYMS



*tabe*-thereafter; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *kahe*-says; *yāha*-please go; *gosāñira sthane*-to the place of Śrī Caitanya Mahāprabhu; *āmāra nāme*-in my name; *gaṇa*-sahita-with His associates; *kara*-make; *nimantraṇe*-invitation.



TRANSLATION



After hearing this from Gopīnātha Ācārya, Sārvabhauma Bhaṭṭācārya said, "First go to the place where Śrī Caitanya Mahāprabhu is staying and invite Him here with His associates. Ask Him on my account.





TEXT 111





prasāda āni' tāṅre karāha āge bhikṣā



paścāt āsi' āmāre karāiha śikṣā



SYNONYMS



*prasāda āni'*-bringing jagannātha-prasāda; *tāṅre*-unto Him; *karāha*-make; *āge*-first; *bhikṣā*-acceptance; *paścāt*-afterwards; *āsi'*-coming here; *āmāre*-unto me; *karāiha*-cause; *śikṣā*-teaching.



TRANSLATION



"Take jagannātha-prasāda and first give it to Caitanya Mahāprabhu and His associates. After that, come back here and teach me well."





TEXT 112





ācārya--bhaginī-pati, śyālaka--bhaṭṭācārya



nindā-stuti-hāsye śikṣā karā'na ācārya



SYNONYMS



*ācārya*-Gopīnātha Ācārya; *bhaginī*-pati-sister's husband; *śyālaka*-wife's brother; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *nindā*-sometimes blaspheming; *stuti*-sometimes by praising; *hāsye*-sometimes by laughing; *śikṣā*-instruction; *karā'na*-causes; *ācārya*-Gopīnātha Ācārya.



TRANSLATION



Gopīnātha Ācārya was the brother-in-law of Sārvabhauma Bhaṭṭācārya; therefore their relationship was very sweet and intimate. Under the circumstances, Gopīnātha Ācārya taught him by sometimes blaspheming him, sometimes praising him and sometimes laughing at him. This had been going on for some time.





TEXT 113





ācāryera siddhānte mukundera haila santoṣa



bhaṭṭācāryera vākya mane haila duḥkha-roṣa



SYNONYMS



*ācāryera*-of Gopīnātha Ācārya; *siddhānte*-with the conclusions; *mukundera*-of Mukunda Datta; *haila*-there was; *santoṣa*-satisfaction; *bhaṭṭācāryera*-of Sārvabhauma Bhaṭṭācārya; *vākye*-by the words; *mane*-in the mind; *haila*-there was; *duḥkha*-unhappiness; *roṣa*-and anger.



TRANSLATION



Śrīla Mukunda Datta felt very satisfied to hear the conclusive statements of Gopīnātha Ācārya, but he became very unhappy and angry to hear the statements put forward by Sārvabhauma Bhaṭṭācārya.





TEXT 114





gosāñira sthāne ācārya kaila āgamana



bhaṭṭācāryera nāme tāṅre kaila nimantraṇa



SYNONYMS



*gosāñira sthāne*-to the place where Śrī Caitanya Mahāprabhu was staying; *ācārya*-Gopīnātha Ācārya; *kaila*-did; *āgamana*-coming; *bhaṭṭācāryera nāme*-on behalf of Sārvabhauma Bhaṭṭācārya; *tāṅre*-unto Him; *kaila*-made; *nimantraṇa*-invitation.



TRANSLATION



According to the instructions of Sārvabhauma Bhaṭṭācārya, Gopīnātha Ācārya went to Śrī Caitanya Mahāprabhu and invited Him on the Bhaṭṭācārya's behalf.





TEXT 115





mukunda-sahita kahe bhaṭṭācāryera kathā



bhaṭṭācāryera nindā kare, mane pāñā vyathā



SYNONYMS



*mukunda*-sahita-along with Mukunda; *kahe*-describes; *bhaṭṭācāryera kathā*-all the words of Sārvabhauma Bhaṭṭācārya; *bhaṭṭācāryera*-of Sārvabhauma Bhaṭṭācārya; *nindā*-defamation; *kare*-does; *mane*-in the mind; *pāñā*-getting; *vyathā*-some pain.



TRANSLATION



The Bhaṭṭācārya's statements were discussed before Śrī Caitanya Mahāprabhu. Gopīnātha Ācārya and Mukunda Datta disapproved of the Bhaṭṭācārya's statements because they caused mental pain.





TEXT 116





śuni mahāprabhu kahe aiche mat kaha



āmā prati bhaṭṭācāryera haya anugraha



SYNONYMS



*śuni*-hearing them; *mahāprabhu*-Caitanya Mahāprabhu; *kahe*-says; *aiche*-such; *mat kaha*-do not speak; *āmā prati*-toward Me; *bhaṭṭācāryera*-of Sārvabhauma Bhaṭṭācārya; *haya*-there is; *anugraha*-mercy.



TRANSLATION



Hearing this, Śrī Caitanya Mahāprabhu said, "Do not speak like that. Sārvabhauma Bhaṭṭācārya has shown great affection and mercy toward Me.





TEXT 117





āmāra sannyāsa-dharma cāhena rākhite



vātsalye karuṇā karena, ki doṣa ihāte



SYNONYMS



*āmāra*-My; *sannyāsa*-dharma-regulative principles of sannyāsa; *cāhena*-he wants; *rākhite*-to keep; *vātsalye*-out of paternal affection; *karuṇā*-mercy; *karena*-does; *ki*-what; *doṣa*-fault; *ihāte*-in this connection.



TRANSLATION



"Out of paternal affection for Me, he wants to protect Me and see that I follow the regulative principles of a sannyāsī. What fault is there in this?"





TEXT 118





āra dina mahāprabhu bhaṭṭācārya-sane



ānande karilā jagannātha daraśane



SYNONYMS



*āra dina*-the next day; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhaṭṭācārya*-sane-along with Sārvabhauma Bhaṭṭācārya; *ānande*-in great pleasure; *karilā*-did; *jagannātha*-to Lord Jagannātha; *daraśane*-visit.



TRANSLATION



The next morning, Śrī Caitanya Mahāprabhu and Sārvabhauma Bhaṭṭācārya together visited the temple of Lord Jagannātha. Both of them were in a very pleasant mood.





TEXT 119





bhaṭṭācārya-saṅge tāṅra mandire āilā



prabhure āsana diyā āpane vasilā



SYNONYMS



*bhaṭṭācārya*-saṅge-along with Sārvabhauma Bhaṭṭācārya; *tāṅra*-His (Lord Jagannātha's); *mandire*-to the temple; *āilā*-came; *prabhure*-unto Lord Śrī Caitanya Mahāprabhu; *āsana*-sitting place; *diyā*-giving; *āpane*-personally; *vasilā*-sat down.



TRANSLATION



When they entered the temple, Sārvabhauma Bhaṭṭācārya offered Caitanya Mahāprabhu a seat, while he himself sat down on the floor out of due respect for a sannyāsī.





TEXT 120





vedānta paḍāite tabe ārambha karilā



sneha-bhakti kari' kichu prabhure kahilā



SYNONYMS



*vedānta*-Vedānta philosophy; *paḍāite*-to instruct; *tabe*-then; *ārambha*-beginning; *karilā*-made; *sneha*-affection; *bhakti*-and devotion; *kari'*-showing; *kichu*-something; *prabhure*-unto the Lord; *kahilā*-said.



TRANSLATION



He then began to instruct Lord Caitanya Mahāprabhu on Vedānta philosophy, and out of affection and devotion, he spoke to the Lord as follows.



PURPORT



The Vedānta- or *Brahma-sūtra*, written by Śrīla Vyāsadeva, is a book studied by all advanced spiritual students, especially by the sannyāsīs of all religious communities (sampradāyas). The sannyāsīs must read the *Vedānta-sūtra* to establish their final conclusions concerning Vedic knowledge. Here, of course, the Vedānta mentioned is the commentary of Śaṅkarācārya, known as Śārīraka-bhāṣya. Sārvabhauma Bhaṭṭācārya intended to convert Caitanya Mahāprabhu, who was a Vaiṣṇava sannyāsī, into a Māyāvādī sannyāsī. He therefore made this arrangement to instruct Him in the *Vedānta-sūtra* according to the Śārīraka commentary of Śaṅkarācārya. All the sannyāsīs of the Śaṅkara-sampradāya enjoy seriously studying the *Vedānta-sūtra* with the Śārīraka-bhāṣya commentary. It is said, vedānta-vākyeṣu sadā ramantaḥ: "One should always enjoy the studies of the *Vedānta-sūtra*."





TEXT 121





vedānta-śravaṇa,--ei sannyāsīra dharma



nirantara kara tumi vedānta śravaṇa



SYNONYMS



*vedānta-śravaṇa*-hearing of Vedānta philosophy; *ei*-this; *sannyāsīra*-of a person in the renounced order; *dharma*-factual occupation; *nirantara*-incessantly; *kara*-do; *tumi*-You; *vedānta*-of Vedānta philosophy; *śravaṇa*-hearing.



TRANSLATION



The Bhaṭṭācārya said, "Hearing Vedānta philosophy is a sannyāsī's main business. Therefore without hesitation You should study Vedānta philosophy, hearing it without cessation from a superior person."





TEXT 122





prabhu kahe,--'more tumi kara anugraha



sei se kartavya, tumi yei more kaha'



SYNONYMS



*prabhu kahe*-the Lord replied; *more*-unto Me; *tumi*-you; *kara*-show; *anugraha*-mercy; *sei se*-that; *kartavya*-duty; *tumi*-you; *yei*-whatever; *more*-unto Me; *kaha*-say.



TRANSLATION



Lord Caitanya replied, "You are very merciful to Me, and therefore I think it is My duty to obey your order."





TEXT 123





sāta dina paryanta aiche karena śravaṇe



bhāla-manda nāhi kahe, vasi' mātra śune



SYNONYMS



*sāta dina*-seven days; *paryanta*-up to; *aiche*-in this way; *karena*-does; *śravaṇe*-hearing; *bhāla*-right; *manda*-wrong; *nāhi*-not; *kahe*-says; *vasi'*-sitting; *mātra*-only; *śune*-hears.



TRANSLATION



Thus for seven days continually, Śrī Caitanya Mahāprabhu listened to the Vedānta philosophy expounded by Sārvabhauma Bhaṭṭācārya. However, Caitanya Mahāprabhu did not say anything and did not indicate whether it was right or wrong. He simply sat there and listened to the Bhaṭṭācārya.





TEXT 124





aṣṭama-divase tāṅre puche sārvabhauma



sāta dina kara tumi vedānta śravaṇa



SYNONYMS



*aṣṭama*-divase-on the eighth day; *tāṅre*-unto Him; *puche*-inquires; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *sāta dina*-seven days; *kara*-do; *tumi*-You; *vedānta*-Vedānta philosophy; *śravaṇa*-hearing.



TRANSLATION



On the eighth day, Sārvabhauma Bhaṭṭācārya said to Caitanya Mahāprabhu, "You have been listening to Vedānta philosophy from me continually for seven days.





TEXT 125





bhāla-manda nāhi kaha, raha mauna dhari'



bujha, ki nā bujha,--ihā bujhite nā pāri



SYNONYMS



*bhāla*-manda-right or wrong; *nāhi kaha*-not speak; *raha*-keep; *mauna*-silence; *dhari'*-holding; *bujha*-understand; *ki*-or; *nā*-not; *bujha*-understand; *ihā*-this; *bujhite*-to understand; *nā*-not; *pāri*-I am able.



TRANSLATION



"You have simply been listening, fixed in Your silence. Since You do not say whether You think it is right or wrong, I cannot know whether You are actually understanding Vedānta philosophy or not."





TEXT 126





prabhu kahe--"mūrkha āmi, nāhi adhyayana



tomāra ājñāte mātra kariye śravaṇa



SYNONYMS



*prabhu kahe*-the Lord replied; *mūrkha āmi*-I am a fool; *nāhi*-there is not; *adhyayana*-study; *tomāra*-your; *ājñāte*-by the order; *mātra*-only; *kariye*-I do; *śravaṇa*-hearing.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "I am a fool, and consequently I do not study the *Vedānta-sūtra*. I am just trying to hear it from you because you have ordered Me.





TEXT 127





sannyāsīra dharma lāgi' śravaṇa mātra kari



tumi yei artha kara, bujhite nā pāri"



SYNONYMS



*sannyāsīra*-of one in the renounced order of life; *dharma*-the occupation; *lāgi'*-for the matter of; *śravaṇa*-hearing; *mātra*-only; *kari*-I do; *tumi*-you; *yei*-whatever; *artha*-meaning; *kara*-present; *bujhite*-to understand; *nā*-not; *pāri*-I am able.



TRANSLATION



"Only for the sake of executing the duties of the renounced order of sannyāsa do I listen. Unfortunately, I cannot in the least understand the meaning you are presenting."



PURPORT



Śrī Caitanya Mahāprabhu presented Himself as if He were a sannyāsī in name only or, in other words, a number-one fool. Māyāvādī sannyāsīs in India are very accustomed to declaring themselves jagad-gurus, teachers of the world, although they have no information of the outside world and are limited in their experience to a small town or village, or perhaps to the country of India. Nor do such sannyāsīs have sufficient education. Unfortunately, at the present moment there are many foolish sannyāsīs, both in India and elsewhere, who simply read and study Vedic literature without understanding the purports. When Caitanya Mahāprabhu was having His discussion with the Chand Kazi, the Muslim magistrate of Navadvīpa, He recited a verse from Vedic literature to the effect that the order of sannyāsa is prohibited in this Age of Kali. Only those who are very serious and who follow the regulative principles and study Vedic literature should accept sannyāsa. Śrī Caitanya Mahāprabhu approved of a sannyāsī's reading the *Vedānta-sūtra*, or *Brahma-sūtra*, but He did not approve the Śārīraka commentary of Śaṅkarācārya. Indeed, He said elsewhere, māyāvādi-bhāṣya śunile haya sarva-nāśa: "If one hears the Śārīraka-bhāṣya of Śaṅkarācārya, he is doomed." Thus a sannyāsī, a transcendentalist, must read the *Vedānta-sūtra* regularly, but he should not read the Śārīraka-bhāṣya. This is the conclusion of Śrī Caitanya Mahāprabhu. The real commentary on the *Vedānta-sūtra* is *Śrīmad-Bhāgavatam*. Artho 'yaṁ brahma-sūtrānām: *Śrīmad-Bhāgavatam* is the original commentary on the *Vedānta-sūtra* written by the author himself, Śrīla Vyāsadeva.





TEXT 128





bhaṭṭācārya kahe,--nā bujhi', hena jñāna yāra



bujhibāra lāgi' seha puche punarbāra



SYNONYMS



*bhaṭṭācārya kahe*-Sārvabhauma Bhaṭṭācārya replied; *nā bujhi'*-not understanding; *hena*-this; *jñāna*-the knowledge; *yāra*-of someone; *bujhibāra lāgi'*-just to understand; *seha*-he also; *puche*-inquires; *punaḥ*-bāra-again.



TRANSLATION



Sārvabhauma Bhaṭṭācārya replied, "I accept that You do not understand, yet even one who does not understand inquires about the subject matter.





TEXT 129





tumi śuni' śuni' raha mauna mātra dhari'



hṛdaye ki āche tomāra, bujhite nā pāri



SYNONYMS



*tumi*-You; *śuni'*-hearing; *śuni'*-hearing; *raha*-keep; *mauna*-silence; *mātra*-only; *dhari'*-holding; *hṛdaye*-in the heart; *ki*-what; *āche*-there is; *tomāra*-Your; *bujhite*-to understand; *nā*-not; *pāri*-am able.



TRANSLATION



"You are hearing again and again, yet You keep silent. I cannot understand what is actually within Your mind."





TEXT 130





prabhu kahe,--"sūtrera artha bujhiye nirmala



tomāra vyākhyā śuni' mana haya ta' vikala



SYNONYMS



*prabhu kahe*-the Lord replied; *sūtrera artha*-the meaning of the sūtras; *bujhiye*-I can understand; *nirmala*-very clearly; *tomāra*-your; *vyākhyā*-explanation; *śuni'*-hearing; *mana*-mind; *haya*-becomes; *ta'*-indeed; *vikala*-disturbed.



TRANSLATION



Śrī Caitanya Mahāprabhu then revealed His mind, saying, "I can understand the meaning of each sūtra very clearly, but your explanations have simply agitated My mind.



PURPORT



The factual meaning of the aphorismsof the *Vedānta-sūtra* is as clear as sunshine. The Māyāvādī philosophers simply try to cover the sunshine with the clouds of interpretations imagined by Śaṅkarācārya and his followers.





TEXT 131





sūtrera artha bhāṣya kahe prakāśiyā



tumi, bhāṣya kaha--sūtrera artha ācchādiyā



SYNONYMS



*sūtrera artha*-meanings of the sūtras; *bhāṣya*-the purport; *kahe*-one speaks; *prakāśiyā*-clearly manifesting; *tumi*-you; *bhāṣya kaha*-make a comment; *sūtrera*-of the sūtras; *artha*-the meanings; *ācchādiyā*-covering.



TRANSLATION



"The meaning of the aphorisms in the *Vedānta-sūtra* contain clear purports in themselves, but other purports you presented simply covered the meaning of the sūtras like a cloud.



PURPORT



Please refer to *Ādi-līlā*, Seventh Chapter, verses 106-146, for an explanation of this verse.





TEXT 132





sūtrera mukhya artha nā karaha vyākhyāna



kalpanārthe tumi tāhā kara ācchādana



SYNONYMS



*sūtrera*-of the sūtras; *mukhya*-direct; *artha*-of meanings; *nā*-not; *karaha*-you do; *vyākhyāna*-explanation; *kalpanā*-arthe-because of imaginative meaning; *tumi*-you; *tāhā*-of that; *kara*-do; *ācchādana*-covering.



TRANSLATION



"You do not explain the direct meaning of the Brahma-sūtras. Indeed, it appears that your business is to cover their real meaning."



PURPORT



This is typical of all Māyāvādīs or atheists who interpret the meaning of Vedic literature in their own imaginative way. The real purpose of such foolish people is to impose the impersonalist conclusion on all Vedic literature. The Māyāvādī atheists also interpret the *Bhagavad-gītā*. In every verse of Śrīmad *Bhagavad-gītā* it is clearly stated that Kṛṣṇa is the Supreme Personality of Godhead. In every verse Vyāsadeva says, śrī-bhagavān uvāca, "the Supreme Personality of Godhead said," or "the Blessed Lord said." It is clearly stated that the Blessed Lord is the Supreme Person, but Māyāvādī atheists still try to prove that the Absolute Truth is impersonal. In order to present their false, imaginary meanings, they must adopt so much word jugglery and grammatical interpretation that they finally become ludicrous. Therefore Śrī Caitanya Mahāprabhu remarked that no one should hear the Māyāvādī commentaries or purports to any Vedic literature.





TEXT 133





upaniṣad-śabde yei mukhya artha haya



sei artha mukhya,--vyāsa-sūtre saba kaya



SYNONYMS



*upaniṣad*-of the Vedas; *śabde*-by the words; *yei*-whatever; *mukhya*-direct; *artha*-meaning; *haya*-is; *sei*-that; *artha*-meaning; *mukhya*-chief; *vyāsa-sūtre*-in the Vedānta-sūtra; *saba*-all; *kaya*-describes.



TRANSLATION



Caitanya Mahāprabhu continued, "The *Vedānta-sūtra* is the summary of all the *Upaniṣads*; therefore whatever direct meaning is there in the *Upaniṣads* is also recorded in the *Vedānta-sūtra*, or Vyāsa-sūtra.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī has explained the word upaniṣad in his Anubhāṣya. Please refer to *Ādi-līlā*, Second Chapter, fifth verse, and *Ādi-līlā*, Seventh Chapter, verses 106 and 108, for his explanation.





TEXT 134





mukhyārtha chāḍiyā kara gauṇārtha kalpanā



'abhidhā'-vṛtti chāḍi' kara śabdera lakṣaṇā



SYNONYMS



*mukhya*-artha-direct meaning; *chāḍiyā*-giving up; *kara*-you do; *gauṇa*-artha-indirect meaning; *kalpanā*-imagining; *abhidhā-vṛtti*-the meaning that is understood immediately; *chāḍi'*-giving up; *kara*-you do; *śabdera*-of the words; *lakṣaṇā*-interpretation.



TRANSLATION



"For each sūtra the direct meaning must be accepted without interpretation. However, you simply abandon the direct meaning and proceed with your imaginative interpretation.





TEXT 135





pramāṇera madhye śruti pramāṇa--pradhāna



śruti ye mukhyārtha kahe, sei se pramāṇa



SYNONYMS



*pramāṇera*-of the evidences; *madhye*-in the midst; *śruti*-the Vedic version; *pramāṇa*-evidence; *pradhāna*-chief; *śruti*-the Vedic version; *ye*-whatever; *mukhya*-artha-chief meaning; *kahe*-says; *sei se*-that indeed; *pramāṇa*-evidence.



TRANSLATION



"Although there is other evidence, the evidence given in the Vedic version must be taken as foremost. Vedic versions understood directly are first-class evidence."



PURPORT



Works that should be consulted are Śrīla Jīva Gosvāmī's Tattva-sandarbha (10-11), Śrīla Baladeva Vidyābhūṣaṇa's commentary on that, and the following verses of the *Brahma-sūtra*: śāstra-yonitvāt (1.1.3), tarkāpratiṣṭhānāt (2.1.11) and śrutes tu śabda-mūlatvāt (2.1.27), as commented upon by Śrī Rāmānujācārya, Śrī Madhvācārya, Śrī Nimbārkācārya and Śrīla Baladeva Vidyābhūṣaṇa. In his book Sarva-saṁvādinī, Śrīla Jīva Gosvāmī has noted that although there are ten kinds of evidence-direct perception, the Vedic version, historical reference, hypothesis, and so on-and although they are all generally accepted as evidence, the person presenting a hypothesis, reading the Vedic version, perceiving or interpreting by his experience is certain to be imperfect in four ways. That is, he is subject to commiting mistakes, to becoming illusioned, to cheating and to having imperfect senses. Although the evidence may be correct, the person himself is in danger of being misled due to his material defects. Apart from the direct presentation, there is a chance that an interpretation may not be perfect. Therefore the conclusion is that only a direct presentation can be considered evidence. An interpretation cannot be accepted as evidence, but may be considered proof of evidence.





In the *Bhagavad-gītā*, at the very beginning it is stated:



dhṛtarāṣṭra uvāca

dharma-kṣetre kuru-kṣetre

samavetā yuyutsavaḥ

māmakāḥ pāṇḍavāś caiva

kim akurvata sañjaya



The statements of the *Bhagavad-gītā* are themselves proof that there is a place of religious pilgrimage named Kurukṣetra where the Pāṇḍavas and Kurus met to fight. After meeting there, what did they do? This was Dhṛtarāṣṭra's inquiry to Sañjaya. Although these statements are very clear, atheists try to interpret different meanings of the words dharma-kṣetra and kuru-kṣetra. Therefore Śrīla Jīva Gosvāmī has warned us not to depend on any kind of interpretation. It is better to take the verses as they are, without interpretation.





TEXT 136





jīvera asthi-viṣṭhā dui--śaṅkha-gomaya



śruti-vākye sei dui mahā-pavitra haya



SYNONYMS



*jīvera*-of the living entity; *asthi*-the bone; *viṣṭhā*-stool; *dui*-two; *śaṅkha*-conchshell; *go*-maya-cow dung; *śruti-vākye*-in the words of the Vedic version; *sei*-that; *dui*-two; *mahā*-greatly; *pavitra*-pure; *haya*-are.



TRANSLATION



Caitanya Mahāprabhu continued, "Conchshells and cow dung are nothing but the bones and the stool of some living entities, but according to the Vedic version they are both considered very pure.



PURPORT



According to Vedic principles, bones and dung are generally considered very impure. If one touches a bone or stool, he must take a bath immediately. That is the Vedic injunction. Yet the *Vedas* also enjoin that a conchshell, although the bone of an animal, and cow dung, although the stool of an animal, are very sanctified. Even though such statements appear contradictory, on the basis of the Vedic version we still accept the fact that conchshells and cow dung are pure and sanctified.





TEXT 137





svataḥ-pramāṇa veda satya yei kaya



'lakṣaṇā' karile svataḥ-prāmāṇya-hāni haya



SYNONYMS



*svataḥ*-pramāṇa-self-evidence; *veda*-Vedic literature; *satya*-truth; *yei*-whatever; *kaya*-say; *lakṣaṇā*-interpretation; *karile*-by making; *svataḥ*-prāmāṇya-self-evidential proof; *hāni*-lost; *haya*-becomes.



TRANSLATION



"The Vedic statements are self-evident. Whatever is stated there must be accepted. If we interpret according to our own imagination, the authority of the *Vedas* is immediately lost."



PURPORT



Out of four main types of evidence-direct perception, hypothesis, historical reference and the *Vedas*-Vedic evidence is accepted as the foremost. If we want to interpret the Vedic version, we must imagine an interpretation according to what we want to do. First of all, we set forth such an interpretation as a suggestion or hypothesis. As such, it is not actually true, and the self-evident proof is lost.





Śrīla Madhvācārya, commenting on the aphorism dṛśyate tu (*Vedānta-sūtra* 2.1.6), quotes the Bhaviṣya Purāṇa as follows:



ṛg-yajuḥ-sāmātharvāś ca

bhārataṁ pañcarātrakam

mūla-rāmāyaṇaṁ caiva

veda ity eva śabditāḥ



purāṇāni ca yānīha

vaiṣṇavāni vido viduḥ

svataḥ-prāmāṇyam eteṣāṁ

nātra kiñcid vicāryate



The Ṛg Veda, Yajur Veda, Sāma Veda, Atharva Veda, *Mahābhārata*, Pañcarātra and original *Rāmāyaṇa* are all considered Vedic literature. The *Purāṇas* (such as the Brahma-vaivarta Purāṇa, Nāradīya Purāṇa, *Viṣṇu Purāṇa* and Bhāgavata Purāṇa) are especially meant for Vaiṣṇavas and are also Vedic literature. As such, whatever is stated within the *Purāṇas*, *Mahābhārata* and *Rāmāyaṇa* is self-evident. There is no need for interpretation. The *Bhagavad-gītā* is also within the *Mahābhārata*; therefore all the statements of the *Bhagavad-gītā* are self-evident. There is no need for interpretation, and if we do interpret, the entire authority of the Vedic literature is lost.





TEXT 138





vyāsa-sūtrera artha--yaiche sūryera kiraṇa



sva-kalpita bhāṣya-meghe kare ācchādana



SYNONYMS



*vyāsa-sūtrera*-of the Vedānta-sūtra, by Vyāsadeva; *artha*-the meanings; *yaiche*-just as; *sūryera*-of the sun; *kiraṇa*-shining rays; *sva*-kalpita-imaginative; *bhāṣya*-of the commentary; *meghe*-by the cloud; *kare*-does; *ācchādana*-covering.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "The *Brahma-sūtra*, compiled by Śrīla Vyāsadeva, is as radiant as the sun. One who tries to interpret its meaning simply covers that sunshine with a cloud.





TEXT 139





veda-purāṇe kahe brahma-nirūpaṇa



sei brahma--bṛhad-vastu, īśvara-lakṣaṇa



SYNONYMS



*veda-purāṇe*-in the Vedas and the Purāṇas; *kahe*-it is stated; *brahma*-nirūpaṇa-explaining the Supreme; *sei brahma*-that Supreme; *bṛhat-vastu*-the greatest; *īśvara*-lakṣaṇa-feature of the Supreme Personality.



TRANSLATION



"All the *Vedas* and literature that strictly follows the Vedic principles explain that the Supreme Brahman is the Absolute Truth, the greatest of all, and a feature of the Supreme Lord.



PURPORT



The greatest of everything is Śrī Kṛṣṇa. Lord Kṛṣṇa states in the *Bhagavad-gītā* (15.15), vedaiś ca sarvair aham eva vedyaḥ: "By all the *Vedas*, I am to be known.") In *Śrīmad-Bhāgavatam* it is said that the Absolute Truth is understood in three phases-namely, Brahman, Paramātmā and Bhagavān, the Supreme Personality of Godhead (brahmeti paramātmeti bhagavān iti śabdyate). Thus the Supreme Personality of Godhead is the last word in understanding the Absolute Truth, Brahman.





TEXT 140





sarvaiśvarya-paripūrṇa svayaṁ bhagavān



tāṅre nirākāra kari' karaha vyākhyāna



SYNONYMS



*sarva*-aiśvarya-paripūrṇa-full with all opulences; *svayam*-personally; *bhagavān*-the Supreme Personality of Godhead; *tāṅre*-Him; *nirākāra*-impersonal; *kari'*-making; *karaha*-you make; *vyākhyāna*-explanation.



TRANSLATION



"Actually, the Supreme Absolute Truth is a person, the Supreme Personality of Godhead, full with all opulences. You are trying to explain Him as impersonal and formless.



PURPORT



Brahman means bṛhattva, the greatest of all. The greatest of all is Śrī *Kṛṣṇa, the Supreme Personality of Godhead*. He possesses all potencies and opulence in full; therefore the Absolute Truth, the greatest of all, is the Supreme Personality of Godhead. Whether one says "Brahman" or "the Supreme Personality of Godhead," the fact is the same, for they are identical. In the *Bhagavad-gītā*, Arjuna accepted Kṛṣṇa as paraṁ brahma paraṁ dhāma. Although the living entities or material nature are sometimes described as Brahman, Paraṁ Brahma-the Supreme, the greatest of all Brahmans-is still *Kṛṣṇa, the Supreme Personality of Godhead*. He is full with all opulences, and as such He possesses all riches, all strength, all reputation, all knowledge, all beauty and all renunciation. He is eternally a person and eternally supreme. If one tries to explain the Supreme impersonally, one distorts the real meaning of Brahman.





TEXT 141





'nirviśeṣa' tāṅre kahe yei śruti-gaṇa



'prākṛta' niṣedhi kare 'aprākṛta' sthāpana



SYNONYMS



*nirviśeṣa*-impersonal; *tāṅre*-Him; *kahe*-say; *yei*-whatever; *śruti-gaṇa*-the Vedas; *prākṛta*-mundane; *niṣedhi*-forbidding; *kare*-does; *aprākṛta*-transcendental; *sthāpana*-confirmation.



TRANSLATION



"Wherever there is an impersonal description in the *Vedas*, the *Vedas* mean to establish that everything belonging to the Supreme Personality of Godhead is transcendental and free of mundane characteristics."



PURPORT



There are many impersonal statements about the Supreme Personality of Godhead. As stated in the Śvetāśvatara Upaniṣad (3.19):





apāṇi-pādo javano grahītā

paśyaty acakṣuḥ sa śṛṇoty akarṇaḥ

sa vetti vedyaṁ na ca tasyāsti vettā

tam āhur agryaṁ puruṣaṁ mahāntam



Although the Supreme Lord is described as having no hands and legs, He nonetheless accepts all sacrificial offerings. He has no eyes, yet He sees everything. He has no ears, yet He hears everything. When it is stated that the Supreme Lord has no hands and legs, one should not think that He is impersonal. Rather, He has no mundane hands or legs like ours. "He has no eyes, yet He sees." This means that He does not have mundane, limited eyes like ours. Rather, He has such eyes that He can see past, present and future, everywhere, in every corner of the universe and in every corner of the heart of every living entity. Thus the impersonal descriptions in the *Vedas* intend to deny mundane characteristics in the Supreme Lord. They do not intend to establish the Supreme Lord as impersonal.





TEXT 142





yā yā śrutir jalpati nirviśeṣaṁ



sā sābhidhatte sa-viśeṣam eva



vicāra-yoge sati hanta tāsāṁ



prāyo balīyaḥ sa-viśeṣam eva



SYNONYMS



*yā yā*-whatever; *śrutiḥ*-the Vedic hymns; *jalpati*-describe; *nirviśeṣam*-impersonal truth; *sā*-that; *sā*-that; *abhidhatte*-directly describes (like a dictionary meaning); *sa*-viśeṣam-personality; *eva*-certainly; *vicāra*-yoge-when accepted by intelligence; *sati*-being; *hanta*-alas; *tāsām*-of all the Vedic mantras; *prāyaḥ*-mostly; *balīyaḥ*-more powerful; *sa*-viśeṣam-personal variety; *eva*-certainly.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, " 'Whatever Vedic mantras describe the Absolute Truth impersonally only prove in the end that the Absolute Truth is a person. The Supreme Lord is understood in two features-impersonal and personal. If one considers the Supreme Personality of Godhead in both features, he can actually understand the Absolute Truth. He knows that the personal understanding is stronger because we see that everything is full of variety. No one can see anything that is not full of variety.'



PURPORT



This is a quotation from the Śrī Caitanya-candrodaya-nāṭaka (6.67), by Kavi-karṇapura.





TEXT 143





brahma haite janme viśva, brahmete jīvaya



sei brahme punarapi haye yāya laya



SYNONYMS



*brahma haite*-from the Supreme Brahman; *janme*-emanates; *viśva*-the whole cosmic manifestation; *brahmete*-in the Absolute Truth; *jīvaya*-exists; *sei*-that; *brahme*-in the Absolute Truth; *punarapi*-again; *haye*-being; *yāya*-goes; *laya*-to annihilation.



TRANSLATION



"Everything in the cosmic manifestation emanates from the Absolute Truth. It remains in the Absolute Truth, and after annihilation it again enters the Absolute Truth.



PURPORT



In the Taittirīya Upaniṣad (3.1) it is said, yato vā imāni bhūtāni jāyante: "The entire material cosmic manifestation is born of the Supreme Brahman." Also, the *Brahma-sūtra* begins with the verse janmādy asya yataḥ: "The Absolute Truth is that from whom everything emanates." (*Brahma-sūtra* 1.1.2) That Absolute Truth is Kṛṣṇa. In the *Bhagavad-gītā* (10.8), Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate: "I am the source of all spiritual and material worlds. Everything emanates from Me." Therefore Kṛṣṇa is the original Absolute Truth, the Supreme Personality of Godhead. Again, Kṛṣṇa states in the *Bhagavad-gītā* (9.4), mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "By Me, in My unmanifested form, this entire universe is pervaded." And as confirmed in the Brahma-saṁhitā (5.37), goloka eva nivasaty akhilātma-bhūtaḥ: "Although the Lord always stays in His abode, Goloka Vṛndāvana, He is still all-pervading." His all-pervasive feature is understood to be impersonal because one does not find the form of the Lord in that all-pervasiveness. Actually, everything is resting on the rays of His bodily effulgence. The Brahma-saṁhitā (5.40) also states:





yasya prabhā prabhavato jagad-aṇḍa-koṭi-

koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam



"Due to the rays of the Lord's bodily effulgence, millions of universes are created, just as planets are created from the sun."





TEXT 144





'apādāna,' 'karaṇa,' 'adhikaraṇa'-kāraka tina



bhagavānera saviśeṣe ei tina cihna



SYNONYMS



*apādāna*-ablative; *karaṇa*-instrumental; *adhikaraṇa*-locative; *kāraka*-cases; *tina*-three; *bhagavānera*-of the Supreme Personality of Godhead; *sa-viśeṣa*-in the personality; *ei*-these; *tina*-three; *cihna*-symptoms.



TRANSLATION



"The personal features of the Supreme Personality of Godhead are categorized in three cases-namely ablative, instrumental and locative."



PURPORT



Śrīla Bhaktivinoda Ṭhākura states in his Amṛta-pravāha-bhāṣya that according to the injunction of the *Upaniṣads* ("the Supreme Absolute Truth is He from whom everything emanates"), it is understood that the whole cosmic manifestation emanated from Brahman, the Supreme Absolute Truth. The creation subsists by the energy of the Supreme Brahman and, after annihilation, merges into the Supreme Brahman. From this we can understand that the Absolute Truth can be categorized in three cases-ablative, instrumental and locative. According to these three cases, the Absolute Truth is positively personified. In this connection, Śrīla Bhaktisiddhānta Sarasvatī quotes the Aitareya Upaniṣad (1.1.1):





ātmā vā idam eka evāgra āsīn nānyat kiñcana mīṣat sa īkṣata lokān nu sṛjā iti.



Similarly, in the Śvetāśvatara Upaniṣad (4.9) it is stated:





chandāṁsi yajñāḥ kratavo vratāni

bhūtaṁ bhavyaṁ yac ca vedā vadanti

yasmān māyī sṛjate viśvam etat

tasmiṁś cānyo māyayā sanniruddhaḥ



And in the Taittirīya Upaniṣad (3.1):





yato vā imāni bhūtāni jāyante, yena jātāni jīvanti, yat prayanty abhisaṁviśanti, tad vijijñāsasva, tad brahma.



This was the answer given by father Varuṇa when questioned by his son Vāruṇī Bhṛgu about the Absolute Truth. In this mantra, the word yataḥ, the Absolute Truth from which the cosmic manifestation has emanated, is in the ablative case; that Brahman by which this universal creation is maintained is in the instrumental case (yena); and that Brahman into which the whole cosmic manifestation merges is in the locative case (yat or yasmin). It is stated in *Śrīmad-Bhāgavatam* (1.5.20):





idaṁ hi viśvaṁ bhagavān ivetaro

yato jagat-sthāna-nirodha-sambhavāḥ



"The entire universal creation is contained in the gigantic form of the Supreme Personality of Godhead. Everything emanates from Him, everything rests in His energy, and after annihilation everything merges into His person."





TEXTS 145-146





bhagavān bahu haite yabe kaila mana



prākṛta-śaktite tabe kaila vilokana



se kāle nāhi janme 'prākṛta' mano-nayana



ataeva 'aprākṛta' brahmera netra-mana



SYNONYMS



*bhagavān*-the Supreme Personality of Godhead; *bahu*-many; *haite*-to become; *yabe*-when; *kaila*-made; *mana*-His mind; *prākṛta*-material; *śaktite*-on the energy; *tabe*-at that time; *kaila*-did; *vilokana*-glancing; *se kāle*-at that time; *nāhi*-not; *janme*-in creation; *prākṛta*-mundane; *manaḥ*-nayana-mind and eyes; *ataeva*-therefore; *aprākṛta*-transcendental; *brahmera*-of the Absolute Truth; *netra*-mana-eyes and mind.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "When the Supreme Personality of Godhead wished to become many, He glanced over the material energy. Before the creation there were no mundane eyes or mind; therefore the transcendental nature of the Absolute Truth's mind and eyes is confirmed.



PURPORT



In the Chāndogya Upaniṣad (6.2.3), it is said, tad aikṣata bahu syāṁ prajāyeya. This verse confirms the fact that when the Supreme Personality of Godhead wishes to become many, the cosmic manifestation arises simply by His glancing over material energy. It may be noted that the Supreme Lord glanced over the material nature before the creation of this cosmic manifestation. Before the creation there were no material minds or material eyes; therefore the mind by which the Supreme Personality of Godhead desired to create is transcendental, and the eyes with which He glanced over material nature are also transcendental. Thus the Lord's mind, eyes and other senses are all transcendental.





TEXT 147





brahma-śabde kahe pūrṇa svayaṁ bhagavān



svayaṁ bhagavān kṛṣṇa,--śāstrera pramāṇa



SYNONYMS



*brahma-śabde*-by the word "Brahman"; *kahe*-it is said; *pūrṇa*-complete; *svayam*-personally; *bhagavān*-the Supreme Personality of Godhead; *svayam*-personally; *bhagavān*-the Supreme Personality of Godhead; *kṛṣṇa*-Lord Kṛṣṇa; *śāstrera pramāṇa*-the verdict of all Vedic literature.



TRANSLATION



"The word 'Brahman' indicates the complete Supreme Personality of Godhead, who is Śrī Kṛṣṇa. That is the verdict of all Vedic literature.



PURPORT



This is also confirmed in the *Bhagavad-gītā* (15.15), where the Lord says, vedaiś ca sarvair aham eva vedyaḥ. The ultimate object in all Vedic literature is Kṛṣṇa. Everyone is searching for Him. This is also confirmed elsewhere in the *Bhagavad-gītā* (7.19):





bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā sudurlabhaḥ



"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare."





When one has actually become wise through the study of Vedic literature, he surrenders unto Vāsudeva, Bhagavān Śrī Kṛṣṇa. This is also confirmed in *Śrīmad-Bhāgavatam* (1.2.7-8):



vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam



dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam



Understanding Vāsudeva is real knowledge. By engaging in the devotional service of Vāsudeva, Kṛṣṇa, one acquires perfect knowledge and Vedic understanding. Thus one becomes detached from the material world. This is the perfection of human life. Although one may perfectly follow religious rituals and ceremonies, he is simply wasting his time (śrama eva hi kevalam) if he does not attain this perfection.





Before the creation of the cosmic manifestation, the Supreme Personality of Godhead possessed His totally transcendental mind and eyes. That Supreme Personality of Godhead is Kṛṣṇa. A person may think that there is no direct statement about Kṛṣṇa in the *Upaniṣads*, but the fact is that the Vedic mantras cannot be understood by people with mundane senses. As stated in the *Padma Purāṇa*, ataḥ-śrī kṛṣṇa nāmādi na bhaved grāhyam indriyaiḥ: a person with mundane senses cannot fully understand the name, qualities, form and pastimes of Śrī Kṛṣṇa. The *Purāṇas* are therefore meant to explain and supplement Vedic knowledge. The great sages present the *Purāṇas* in order to make the Vedic mantras understandable for common men (strī-śūdra-dvija-bandhūnām). Considering that women, śūdras and dvija-bandhus (unworthy sons of the twice-born) cannot understand the Vedic hymns directly, Śrīla Vyāsadeva compiled the *Mahābhārata*. Actually, the Supreme Personality of Godhead is vedeṣu durlabham (untraceable in the *Vedas*), but when the *Vedas* are properly understood or when Vedic knowledge is received from devotees, one can understand that all Vedic knowledge leads to Śrī Kṛṣṇa.



The *Brahma-sūtra* (1.1.3) confirms this fact also: śāstra-yonitvāt. Commenting upon this *Brahma-sūtra* aphorism (śāstra-yonitvāt), Śrī Madhvācārya says: "The Ṛg Veda, Yajur Veda, Sāma Veda, Atharva Veda, *Mahābhārata*, Pañcarātra and the original Vālmīki *Rāmāyaṇa* are all works of Vedic literature. Any literary work following the conclusive statements of these Vedic scripttures is also to be considered Vedic literature. That literature which does not conform to Vedic literature is simply misleading."



Therefore when reading Vedic literature, we must take the path traversed by great ācāryas: mahā-jano yena gataḥ sa panthāḥ. Unless one follows the path traversed by great ācāryas, he cannot understand the real purport of the *Vedas*.





TEXT 148





vedera nigūḍha artha bujhana nā haya



purāṇa-vākye sei artha karaya niścaya



SYNONYMS



*vedera*-of the Vedic literature; *nigūḍha*-confidential; *artha*-meaning; *bujhana*-understanding; *nā*-not; *haya*-is; *purāṇa-vākye*-by the words of the Purāṇas; *sei*-that; *artha*-meaning; *karaya*-makes; *niścaya*-certain.



TRANSLATION



"The confidential meaning of the *Vedas* is not easily understood by common men; therefore that meaning is supplemented by the words of the *Purāṇas*.





TEXT 149





aho bhāgyam aho bhāgyaṁ



nanda-gopa-vrajaukasām



yan-mitraṁ paramānandaṁ



pūrṇaṁ brahma sanātanam



SYNONYMS



*aho*-what great; *bhāgyam*-fortune; *aho*-what great; *bhāgyam*-fortune; *nanda*-of Mahārāja Nanda; *gopa*-of other cowherd men; *vraja-okasām*-of the inhabitants of Vrajabhūmi; *yat*-of whom; *mitram*-friend; *parama-ānandam*-the supreme bliss; *pūrṇam*-complete; *brahma*-the Absolute Truth; *sanātanam*-eternal.



TRANSLATION



" 'How greatly fortunate are Nanda Mahārāja, the cowherd men and all the inhabitants of Vrajabhūmi! There is no limit to their fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend.'



PURPORT



This quotation from *Śrīmad-Bhāgavatam* (10.14.32) is spoken by Lord Brahmā.





TEXT 150





'apāṇi-pāda'-śruti varje 'prākṛta' pāṇi-caraṇa



punaḥ kahe, śīghra cale, kare sarva grahaṇa



SYNONYMS



*apāṇi-pāda-śruti*-the śruti-mantra beginning apāni-pādaḥ; *varje*-rejects; *prākṛta*-material; *pāṇi*-caraṇa-hands and legs; *punaḥ*-again; *kahe*-says; *śīghra cale*-walks very fast; *kare*-does; *sarva*-of everything; *grahaṇa*-accepting.



TRANSLATION



"The Vedic 'apāṇi-pāda' mantra rejects material hands and legs, yet it states that the Lord goes very fast and accepts everything offered to Him.





TEXT 151





ataeva śruti kahe, brahma--saviśeṣa



'mukhya' chāḍi' 'lakṣaṇā'te māne nirviśeṣa



SYNONYMS



*ataeva*-therefore; *śruti*-Vedic mantras; *kahe*-say; *brahma*-the Absolute Truth; *sa*-viśeṣa-personal; *mukhya*-direct meaning; *chāḍi'*-giving up; *lakṣaṇā'te*-by interpretation; *māne*-accept; *nirviśeṣa*-impersonal.



TRANSLATION



"All these mantras confirm that the Absolute Truth is personal, but the Māyāvādīs, throwing away the direct meaning, interpret the Absolute Truth as impersonal.



PURPORT



As mentioned above, the Śvetāśvatara Upaniṣad (3.19) states:





apāṇi-pādo javano grahītā

paśyaty acakṣuḥ sa śṛṇoty akarṇaḥ

sa vetti vedyaṁ na ca tasyāsti vettā

tam āhur agryaṁ puruṣaṁ mahāntam



This Vedic mantra clearly states, puruṣaṁ mahāntam. The word puruṣa means "person." That person is confirmed in the *Bhagavad-gītā* by Arjuna when he addresses Kṛṣṇa, puruṣaṁ śāśvatam: "You are the original person." (Bg. 10.12) This puruṣaṁ mahāntam is Śrī Kṛṣṇa. His hands and legs are not mundane, but are completely transcendental. However, when He comes, fools take Him to be an ordinary person (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam). One who has no Vedic knowledge, who has not studied the *Vedas* from a bona fide spiritual master, does not know Kṛṣṇa. Therefore he is a mūḍha. Such fools take Kṛṣṇa to be an ordinary person (paraṁ bhāvam ajānantaḥ). They do not actually know what Kṛṣṇa is. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. It is not possible to understand Kṛṣṇa simply by studying the *Vedas* perfectly. One must have the mercy of a devotee (yat-pādam). Unless one is favored by a devotee, he cannot understand the Supreme Personality of Godhead. Arjuna confirms this in the *Bhagavad-gītā* (10.14): "My Lord, it is very difficult to understand Your personality." The less intelligent class of men cannot understand the Supreme Personality of Godhead without being favored by His devotee. Therefore the *Bhagavad-gītā* (4.34) contains another injunction:





tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti te jñānaṁ

jñāninas tattva-darśinaḥ



One has to approach a bona fide spiritual master and surrender to him. Only then can one understand the Supreme Personality of Godhead as a person.





TEXT 152





ṣaḍ-aiśvarya-pūrṇānanda-vigraha yāṅhāra



hena-bhagavāne tumi kaha nirākāra ?



SYNONYMS



*ṣaṭ*-aiśvarya-pūrṇa-with six opulences in full; *ānanda*-blissful; *vigraha*-form; *yāṅhāra*-whose; *hena*-bhagavāne-unto that Supreme Personality of Godhead; *tumi*-you; *kaha*-said; *nirākāra*-without any form.



TRANSLATION



"Are you describing as formless that Supreme Personality of Godhead whose transcendental form is complete with six transcendental opulences?



PURPORT



If the Supreme Personality of Godhead is formless, how can He be said to walk very fast and accept everything offered to Him? Rejecting the direct meaning of the Vedic mantras, the Māyāvādī philosophers interpret them and try to establish the Absolute Truth as formless. Actually, the Supreme Lord has an eternal personal form full of all opulence. The Māyāvādī philosophers try to interpret the Absolute Truth as being without potency. However, in the Śvetāśvatara Upaniṣad (6.8) it is clearly said, parāsya śaktir vividhaiva śrūyate: "The Absolute Truth has multipotencies."





TEXT 153





svābhāvika tina śakti yei brahme haya



'niḥśaktika' kari' tāṅre karaha niścaya?



SYNONYMS



*svābhāvika*-by nature; *tina*-three; *śakti*-potencies; *yei*-which; *brahme*-in the Absolute Truth; *haya*-there are; *niḥśaktika*-without potency; *kari'*-making; *tāṅre*-Him; *karaha*-you do; *niścaya*-proof.



TRANSLATION



''The Supreme Personality of Godhead has three primary potencies. Are you trying to prove that He has no potencies?



PURPORT



Śrī Caitanya Mahāprabhu now quotes four verses from the *Viṣṇu Purāṇa* (6.7.61-63 and 1.12.69) to explain the different potencies of the Lord.





TEXT 154





viṣṇu-śaktiḥ parā proktā



kṣetra-jñākhyā tathā parā



avidyā-karma-saṁjñānyā



tṛtīyā śaktir iṣyate



SYNONYMS



*viṣṇu-śaktiḥ*-the internal potency of Lord Viṣṇu, the Supreme Personality of Godhead; *parā*-spiritual; *proktā*-said; *kṣetra-jña*-the living entities; *ākhyā*-known as; *tathā*-also; *parā*-spiritual; *avidyā*-nescience, or godlessness; *karma*-and fruitive activities; *saṁjñā*-known as; *anyā*-another; *tṛtīyā*-third; *śaktiḥ*-potency; *iṣyate*-is accepted as.



TRANSLATION



" 'The internal potency of the Supreme Lord, Viṣṇu, is spiritual, as verified by the śāstras. There is another spiritual potency, known as kṣetra-jña, or the living entity. The third potency, which is known as nescience, makes the living entity godless and fills him with fruitive activity.



PURPORT



In the *Bhagavad-gītā*, in Śrī Kṛṣṇa's discourse on the kṣetra and the kṣetra-jña, it is clearly stated that the kṣetra-jña is the living entity who knows his field of activities. The living entities in the material world are forgetful of their eternal relationship with the Supreme Personality of Godhead. This forgetfulness is called avidyā, or nescience. The avidyā-śakti, the avidyā potency of the material world, provokes fruitive activity. Although this avidyā-śakti (material energy, or nescience) is also an energy of the Supreme Personality of Godhead, it is especially intended to keep the living entities in a state of forgetfulness. This is due to their rebellious attitude toward the Lord. Thus although the living entities are constitutionally spiritual, they come under the influence of the potency of nescience. How this happens is described in the following verse.





TEXT 155





yayā kṣetra-jña-śaktiḥ sā



veṣṭitā nṛpa sarva-gā



saṁsāra-tāpān akhilān



avāpnoty atra santatān



SYNONYMS



*yayā*-by which; *kṣetra-jña-śaktiḥ*-the living entities, known as the kṣetra-jña potency; *sā*-that potency; *veṣṭitā*-covered; *nṛpa*-O King; *sarva*-gā-capable of going anywhere in the spiritual or material worlds; *saṁsāra*-tāpān-miseries due to the cycle of repeated birth and death; *akhilān*-all kinds of; *avāpnoti*-obtains; *atra*-in this material world; *santatān*-arising from suffering or enjoying various kinds of reactions to fruitive activities.



TRANSLATION



" 'O King, the kṣetra-jña-śakti is the living entity. Although he has the facility to live in either the material or the spiritual world, he suffers the threefold miseries of material existence because he is influenced by the avidyā [nescience] potency, which covers his constitutional position.





TEXT 156





tayā tirohitatvāc ca



śaktiḥ kṣetra-jña-saṁjñitā



sarva-bhūteṣu bhū-pāla



tāratamyena vartate



SYNONYMS



*tayā*-by her; *tirohitatvātḥa*-from being freed from the influence; *ca*-also; *śaktiḥ*-the potency; *kṣetra*-jña-kṣetra-jña; *saṁjñitā*-known by the name; *sarva-bhūteṣu*-in different types of bodies; *bhū-pāla*-O King; *tāratamyena*-in different degrees; *vartate*-exists.



TRANSLATION



" 'This living entity, covered by the influence of nescience, exists in different forms in the material condition. O King, he is thus proportionately freed from the influence of material energy, to a greater or lesser degree.'



PURPORT



The material energy acts on the living entity in different degrees, according to how he acquires the association of the three modes of material nature. There are 8,400,000 species of life, some inferior, some superior and some mediocre. The gradations of the bodies are calculated according to the covering of material energy. In the lower categories-including aquatics, trees, plants, insects, birds and so forth-spiritual consciousness is almost nonexistent. In the mediocre category-the human form of life-spiritual consciousness is comparatively awakened. In the superior life forms, spiritual consciousness is fully awakened. Then the living entity understands his real position and tries to escape the influence of material energy by developing Kṛṣṇa consciousness.





TEXT 157





hlādinī sandhinī samvit



tvayy ekā sarva-saṁśraye



hlāda-tāpa-karī miśrā



tvayi no guṇa-varjite



SYNONYMS



*hlādinī*-the pleasure potency; *sandhinī*-the eternity potency; *samvit*-the knowledge potency; *tvayi*-in You; *ekā*-one spiritual (cit) potency; *sarva-saṁśraye*-the shelter of everything; *hlāda*-pleasure; *tāpa*-karī-causing displeasure; *miśrā*-mixed; *tvayi*-in You; *na u*-not; *guṇa*-varjite-devoid of all material qualities.



TRANSLATION



" 'The Supreme Personality of Godhead is sac-cid-ānanda-vigraha. This means that He originally has three potencies-the pleasure potency, the potency of eternality and the potency of knowledge. Together these are called the cit potency, and they are present in full in the Supreme Lord. For the living entities, who are part and parcel of the Lord, the pleasure potency in the material world is sometimes displeasing and sometimes mixed. This is not the case with the Supreme Personality of Godhead, because He is not under the influence of the material energy or its modes.'





TEXT 158





sac-cid-ānanda-maya haya īśvara-svarūpa



tina aṁśe cic-chakti haya tina rūpa



SYNONYMS



*sat*-cit-ānanda-maya-full of eternity, knowledge and bliss; *haya*-is; *īśvara*-of the Supreme Lord; *svarūpa*-the transcendental form; *tina aṁśe*-in three parts; *cit-śakti*-the spiritual potency; *haya*-becomes; *tina*-three; *rūpa*-forms.



TRANSLATION



"The Supreme Personality of Godhead in His original form is full of eternity, knowledge and bliss. The spiritual potency in these three portions [sat, cit and ānanda] assumes three different forms.



PURPORT



According to the verdict of all Vedic literature, the Supreme Personality of Godhead, the living entity and the illusory energy (this material world) constitute the subject matter of knowledge. Everyone should try to understand the relationships among them. First of all, one should try to understand the nature of the Supreme Personality of Godhead. From the śāstras we understand that the nature of the Supreme Personality of Godhead is the sum total of eternity, bliss and knowledge. As stated in verse 154 (viṣṇu-śaktiḥ parā proktā), the Supreme Personality of Godhead is the reservoir of all potencies, and His potencies are all spiritual.





TEXT 159





ānandāṁśe 'hlādinī,' sad-aṁśe 'sandhinī'



cid-aṁśe 'samvit', yāre jñāna kari māni



SYNONYMS



*ānanda-aṁśe*-in the part of bliss; *hlādinī*-the pleasure potency; *sat-aṁśe*-in the part of eternity; *sandhinī*-the sandhinī potency; *cit-aṁśe*-in the part of knowledge; *samvit*-the samvit potency; *yāre*-which; *jñāna*-as knowledge; *kari māni*-we accept.



TRANSLATION



"The three portions of the spiritual potency are called hlādinī [the bliss portion], sandhinī [the eternity portion] and samvit [the knowledge portion]. We accept knowledge of these as full knowledge of the Supreme Personality of Godhead.



PURPORT



To acquire knowledge of the Supreme Personality of Godhead, one must take shelter of the samvit potency of the Supreme Lord.





TEXT 160





antaraṅgā--cic-chakti, taṭasthā--jīva-śakti



bahiraṅgā--māyā,--tine kare prema-bhakti



SYNONYMS



*antaraṅgā*-the internal potency; *cit-śakti*-the spiritual potency; *taṭasthā*-the marginal potency; *jīva-śakti*-the living entities; *bahiraṅgā*-the external potency; *māyā*-the illusory energy; *tine*-all three of them; *kare*-do; *prema*-bhakti-devotional service in love.



TRANSLATION



"The spiritual potency of the Supreme Personality of Godhead also appears in three phases-internal, marginal and external. These are all engaged in His devotional service in love.



PURPORT



The spiritual potency of the Lord is manifested in three phases-the internal, or spiritual, potency, the marginal potency, which is the living entities, and the external potency, known as māyā-śakti. We must understand that in each of these three phases the original spiritual potencies of pleasure, eternity and knowledge remain intact. When the potencies of spiritual pleasure and knowledge are both bestowed upon the conditioned souls, the conditioned souls can escape the clutches of the external potency, māyā, which acts as a cover obscuring one's spiritual identity. When freed, the living entity awakens to Kṛṣṇa consciousness and engages in devotional service with love and affection.





TEXT 161





ṣaḍ-vidha aiśvarya--prabhura cic-chakti-vilāsa



hena śakti nāhi māna,--parama sāhasa



SYNONYMS



*ṣaṭ*-vidha-six kinds; *aiśvarya*-of opulences; *prabhura*-of the Lord; *cit-śakti*-vilāsa-enjoyment in the spiritual potency; *hena śakti*-such sublime potencies; *nāhi*-not; *māna*-you accept; *parama sāhasa*-great impudence.



TRANSLATION



"In His spiritual potency, the Supreme Lord enjoys six kinds of opulence. You do not accept this spiritual potency, and this is due to your great impudence.



PURPORT



The Supreme Personality of Godhead is full with six opulences. All of these potencies are on the transcendental platform. To understand the Supreme Personality of Godhead as impersonal and devoid of potency is to go completely against Vedic information.





TEXT 162





'māyādhīśa' 'māyā-vaśa'--īśvare-jīve bheda



hena-jīve īśvara-saha kaha ta' abheda



SYNONYMS



*māyā-adhīśa*-the Lord of energy; *māyā*-vaśa-subjected to the influence of māyā; *īśvare*-in the Supreme Personality of Godhead; *jīve*-in the living entities; *bheda*-the difference; *hena*-jīve-such living entities; *īśvara*-saha-with the Supreme Personality of Godhead; *kaha*-you say; *ta'*-indeed; *abheda*-one and the same.



TRANSLATION



"The Lord is the master of the potencies, and the living entity is the servant of them. That is the difference between the Lord and the living entity. However, you declare that the Lord and the living entities are one and the same.



PURPORT



The Supreme Personality of Godhead is by nature the master of all potencies. By nature, the living entities, being infinitesimal, are always under the influence of the Lord's potencies. According to the Muṇḍaka Upaniṣad (3.1.1-2):





dvā suparṇā sayujā sakhāyā

samānaṁ vṛkṣaṁ pariṣasvajāte

tayor anyaḥ pippalaṁ svādv atty

anaśnann anyo 'bhicākaśīti



samāne vṛkṣe puruṣo nimagno

'nīśayā śocati muhyamānaḥ

juṣṭaṁ yadā paśyaty anyam īśam

asya mahimānam eti vīta-śokaḥ



The Muṇḍaka Upaniṣad completely distinguishes the Lord from the living entities. The living entity is subjected to the reactions of fruitive activity, whereas the Lord simply witnesses such activity and bestows the results. According to the living entity's desires, he is wandering from one body to another and from one planet to another, under the direction of the Supreme Personality of Godhead, Paramātmā. However, when the living entity comes to his senses by the mercy of the Lord, he is awarded devotional service. Thus he is saved from the clutches of māyā. At such a time he can see his eternal friend, the Supreme Personality of Godhead, and become free from all lamentation and hankering. This is confirmed in the *Bhagavad-gītā* (18.54), where the Lord says, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati: "One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything." Thus it is definitely proved that the Supreme Personality of Godhead is the master of all potencies and that the living entities are always subjected to these potencies. That is the difference between māyādhīśa and māyā-vaśa.





TEXT 163





gītā-śāstre jīva-rūpa 'śakti' kari' māne



hena jīve 'bheda' kara īśvarera sane



SYNONYMS



*gītā-śāstre*-in the Bhagavad-gītā; *jīva-rūpa*-the identity of the living entity; *śakti*-potency; *kari'*-making; *māne*-accepts; *hena*-such; *jīve*-living entity; *bheda*-different; *kara*-you make; *īśvarera*-the Supreme Personality of Godhead; *sane*-with.



TRANSLATION



"In the *Bhagavad-gītā* the living entity is established as the marginal potency of the Supreme Personality of Godhead. Yet you say that the living entity is completely different from the Lord.



PURPORT



The *Brahma-sūtra* states that according to the principle of śakti-śaktimatayor abhedaḥ, the living entity is simultaneously one with and different from the Supreme Personality of Godhead. Qualitatively the living entity and the Supreme Lord are one, but in quantity they are different. According to Śrī Caitanya Mahāprabhu's philosophy (acintya-bhedābheda-tattva), the living entity and the Supreme Lord are accepted as one and different at the same time.





TEXT 164





bhūmir āpo 'nalo vāyuḥ



khaṁ mano buddhir eva ca



ahaṅkāra itīyaṁ me



bhinnā prakṛtir aṣṭadhā



SYNONYMS



*bhūmiḥ*-earth; *āpaḥ*-water; *analaḥ*-fire; *vāyuḥ*-air; *kham*-ether; *manaḥ*-mind; *buddhiḥ*-intelligence; *eva*-certainly; *ca*-and; *ahaṅkāraḥ*-false ego; *iti*-thus; *iyam*-this; *me*-My; *bhinnā*-separated; *prakṛtiḥ*-energy; *aṣṭadhā*-eightfold.



TRANSLATION



" 'Earth, water, fire, air, ether, mind, intelligence and false ego are My eightfold separated energies.





TEXT 165





apareyam itas tv anyāṁ



prakṛtiṁ viddhi me parām



jīva-bhūtāṁ mahā-bāho



yayedaṁ dhāryate jagat



SYNONYMS



*aparā*-inferior; *iyam*-this; *itaḥ*-from this; *tu*-but; *anyām*-another; *prakṛtim*-nature; *viddhi*-know; *me*-My; *parām*-transcendental; *jīva*-bhūtām-existing as the living entities; *mahā-bāho*-O mighty-armed one; *yayā*-by which; *idam*-this; *dhāryate*-is sustained; *jagat*-material world.



TRANSLATION



" 'Besides these inferior energies, which are material, there is another energy, a spiritual energy, and this is the living being, O mighty-armed one. The entire material world is sustained by the living entities.'



PURPORT



Verses 164 and 165 are quotations from the *Bhagavad-gītā* (7.4-5).





TEXT 166





īśvarera śrī-vigraha sac-cid-ānandākāra



se-vigrahe kaha sattva-guṇera vikāra



SYNONYMS



*īśvarera*-of the Supreme Personality of Godhead; *śrī-vigraha*-the form; *sat*-cit-ānanda-ākāra-complete in eternity, cognizance and bliss; *se*-vigrahe-about that form of the Lord; *kaha*-you say; *sattva-guṇera*-of the quality of material goodness; *vikāra*-transformation.



TRANSLATION



"The transcendental form of the Supreme Personality of Godhead is complete in eternity, cognizance and bliss. However, you describe this transcendental form as a product of material goodness.





TEXT 167





śrī-vigraha ye nā māne, sei ta' pāṣaṇḍī



adṛśya aspṛśya, sei haya yama-daṇḍī



SYNONYMS



*śrī-vigraha*-the form of the Lord; *ye*-anyone who; *nā*-not; *māne*-accepts; *sei*-he; *ta'*-indeed; *pāṣaṇḍī*-agnostic; *adṛśya*-not to be seen; *aspṛśya*-untouchable; *sei*-he; *haya*-is; *yama*-daṇḍī-subject to be punished by Yamarāja.



TRANSLATION



"One who does not accept the transcendental form of the Lord is certainly an agnostic. Such a person should be neither seen nor touched. Indeed, he is subject to be punished by Yamarāja.



PURPORT



According to the Vedic instructions, the Supreme Personality of Godhead has His eternal, transcendental form, which is always blissful and full of knowledge. Impersonalists think that "material" refers to the forms within our experience and that "spiritual" refers to an absence of form. However, one should know that beyond this material nature is another nature, which is spiritual. Just as there are material forms in this material world, there are spiritual forms in the spiritual world. This is confirmed by all Vedic literature. The spiritual forms in the transcendental world have nothing to do with the negative conception of formlessness. The conclusion is that a person is an agnostic when he does not agree to worship the transcendental form of the Lord.





Actually, at the present moment all systems of religion deny the worship of the form of the Lord due to ignorance of His transcendental form. The first-class materialists (the Māyāvādīs) imagine five specific forms of the Lord, but when they try to equate the worship of such imaginary forms with bhakti, they are immediately condemned. Lord Śrī Kṛṣṇa confirms this in the *Bhagavad-gītā* (7.15), where He says, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. Bereft of real knowledge due to agnosticism, the Māyāvādī philosophers should not even be seen by the devotees of the Lord, nor touched, because those philosophers are liable to be punished by Yamarāja, the superintendent demigod who judges the activities of sinful men. The Māyāvādī agnostics wander within this universe in different species of life due to their nondevotional activities. Such living entities are subjected to the punishments of Yamarāja. Only the devotees, who are always engaged in the service of the Lord, are exempt from the jurisdiction of Yamarāja.





TEXT 168





veda nā māniyā bauddha haya ta' nāstika



vedāśraya nāstikya-vāda bauddhake adhika



SYNONYMS



*veda*-the Vedic literature; *nā*-not; *māniyā*-accepting; *bauddha*-the Buddhists; *haya*-are; *ta'*-indeed; *nāstika*-agnostics; *veda-āśraya*-taking shelter of Vedic civilization; *nāstikya*-vāda-agnosticism; *bauddhake*-even Buddhists; *adhika*-surpassing.



TRANSLATION



"The Buddhists do not recognize the authority of the *Vedas*; therefore they are considered agnostics. However, those who have taken shelter of the Vedic scriptures yet preach agnosticism in accordance with the Māyāvāda philosophy are certainly more dangerous than the Buddhists.



PURPORT



Although the Buddhists are directly opposed to Vaiṣṇava philosophy, it can easily be understood that the Śaṅkarites are more dangerous because they accept the authority of the *Vedas* yet act contrary to Vedic instruction. Vedāśraya nāstikya-vāda means "agnosticism under the shelter of Vedic culture" and refers to the monistic philosophy of the Māyāvādīs. Lord Buddha abandoned the authority of the Vedic literature and therefore rejected the ritualistic ceremonies and sacrifices recommended in the *Vedas*. His nirvāṇa philosophy means stopping all material activities. Lord Buddha did not recognize the presence of transcendental forms and spiritual activities beyond the material world. He simply described voidism beyond this material existence. The Māyāvādī philosophers offer lip service to Vedic authority but try to escape the Vedic ritualistic ceremonies. They concoct some idea of a transcendental position and call themselves Nārāyaṇa, or God. However, God's position is completely different from their concoction. Such Māyāvādī philosophers consider themselves above the influence of karma-kāṇḍa (fruitive activities and their reactions). For them, the spiritual world is equated with the Buddhist voidism. There is very little difference between impersonalism and voidism. Voidism can be directly understood, but the impersonalism enunciated by Māyāvādī philosophers is not very easily understandable. Of course, Māyāvādī philosophers accept a spiritual existence, but they do not know about the spiritual world and spiritual beings. According to *Śrīmad-Bhāgavatam* (10.2.32):





ye 'nye 'ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ



The intelligence of the Māyāvādīs is not purified; therefore even though they practice austerities for self-realization, they cannot remain within the impersonal brahmajyoti. Consequently, they fall down again into this material world.





The Māyāvādīs' conception of spiritual existence is almost identical to the negation of material existence. The Māyāvādīs believe that there is nothing positive in spiritual life. As a result, they cannot understand devotional service or the worship of the Supreme Person, sac-cid-ānanda-vigraha. The Māyāvādī philosophers consider Deity worship in devotional service to be pratibimba-vāda, or the worship of a form that is the reflection of a false material form. Thus the Lord's transcendental form, which is eternally blissful and full of knowledge, is unknown to Māyāvādī philosophers. Although the term "Bhagavān" is explicitly described in *Śrīmad-Bhāgavatam*, they cannot understand it. Brahmeti paramātmeti bhagavān iti śabdyate: "The Absolute Truth is called Brahman, Paramātmā and Bhagavān." (Bhāg. 1.2.11) The Māyāvādīs try to understand Brahman only, or, at the most, Paramātmā. However, they are unable to understand Bhagavān. Therefore the Supreme Personality of Godhead, Kṛṣṇa, says: māyayāpahṛta-jñānāḥ. Because of the Māyāvādī philosophers' temperament, real knowledge is taken from them. Because they cannot receive the mercy of the Lord, they will always be bewildered by His transcendental form. Impersonal philosophy destroys the three phases of knowledge-jñāna, jñeya and jñātā. As soon as one speaks of knowledge, there must be a person who is the knower, the knowledge itself and the object of knowledge. Māyāvāda philosophy combines these three categories; therefore the Māyāvādīs cannot understand how the spiritual potencies of the Supreme Personality of Godhead act. Because of their poor fund of knowledge, they cannot understand the distinction in the spiritual world between knowledge, the knower and the object of knowledge. Because of this, Śrī Caitanya Mahāprabhu considers the Māyāvādī philosophers more dangerous than the Buddhists.





TEXT 169





jīvera nistāra lāgi' sūtra kaila vyāsa



māyāvādi-bhāṣya śunile haya sarva-nāśa



SYNONYMS



*jīvera*-of the living entities; *nistāra*-deliverance; *lāgi'*-for the matter of; *sūtra*-the Vedānta-sūtra; *kaila*-made; vyāsa-Śrīla Vyāsadeva; *māyāvādi*-of the impersonalists; *bhāṣya*-commentary; *śunile*-if hearing; *haya*-becomes; *sarva-nāśa*-all destruction.



TRANSLATION



"Śrīla Vyāsadeva presented Vedānta philosophy for the deliverance of conditioned souls, but if one hears the commentary of Śaṅkarācārya, everything is spoiled.



PURPORT



Factually, the devotional service of the Lord is described in the *Vedānta-sūtra*, but the Māyāvādī philosophers, the Śaṅkarites, prepared a commentary known as Śārīraka-bhāṣya, in which the transcendental form of the Lord is denied. The Māyāvādī philosophers think that the living entity is identical with the Supreme Soul, Brahman. Their commentaries on the *Vedānta-sūtra* are completely opposed to the principle of devotional service. Caitanya Mahāprabhu therefore warns us to avoid these commentaries. If one indulges in hearing the Śaṅkarite Śārīraka-bhāṣya, he will certainly be bereft of all real knowledge.





The ambitious Māyāvādī philosophers desire to merge into the existence of the Lord, and this may be accepted as sāyujya-mukti. However, this form of mukti means denying one's individual existence. In other words, it is a kind of spiritual suicide. This is absolutely opposed to the philosophy of bhakti-yoga. Bhakti-yoga offers immortality to the individual conditioned soul. If one follows the Māyāvādī philosophy, he misses his opportunity to become immortal after giving up the material body. The immortality of the individual person is the highest perfectional stage a living entity can attain.





TEXT 170





'pariṇāma-vāda'--vyāsa-sūtrera sammata



acintya-śakti īśvara jagad-rūpe pariṇata



SYNONYMS



*pariṇāma-vāda*-the theory of transformation; *vyāsa-sūtrera*-of the Vedānta-sūtra; *sammata*-purpose; *acintya-śakti*-inconceivable power; *īśvara*-the Supreme Personality of Godhead; *jagat-rūpe*-in the form of the cosmic manifestation; *pariṇata*-transformed.



TRANSLATION



"The *Vedānta-sūtra* aims at establishing that the cosmic manifestation has come into being by the transformation of the inconceivable potency of the Supreme Personality of Godhead.



PURPORT



For a further explanation of pariṇāma-vāda, refer to *Ādi-līlā*, Seventh Chapter, verses 121-133.





TEXT 171





maṇi yaiche avikṛte prasabe hema-bhāra



jagad-rūpa haya īśvara, tabu avikāra



SYNONYMS



*maṇi*-the touchstone; *yaiche*-just as; *avikṛte*-without being transformed; *prasabe*-produces; *hema*-bhāra-volumes of gold; *jagat-rūpa*-the cosmic manifestation; *haya*-becomes; *īśvara*-the Supreme Personality of Godhead; *tabu*-still; *avikāra*-unchanged.



TRANSLATION



"The touchstone, after touching iron, produces volumes of gold without being changed. Similarly, the Supreme Personality of Godhead manifests Himself as the cosmic manifestation by His inconceivable potency, yet He remains unchanged in His eternal, transcendental form.



PURPORT



According to the commentary of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, the purpose of the janmādy asya verse in the *Vedānta-sūtra* is to establish that the cosmic manifestation is the result of the transformation of the potencies of the Supreme Personality of Godhead. The Supreme Lord is the master of innumerable eternal energies, which are unlimited. Sometimes these energies are manifested, and sometimes they are not. In any case, all energies are under His control; therefore He is the original energetic, the abode of all energies. A common brain in the conditioned state cannot conceive of how these inconceivable energies abide in the Supreme Personality of Godhead, how He exists in His innumerable forms as the master of both spiritual and material energies, how He is the master of both manifest and potential powers, and how contradictory potencies can abide in Him. As long as the living entity is within this material world, in the condition of illusion, he cannot understand the activities of the inconceivable energies of the Lord. Thus the Lord's energies, though factual, are simply beyond the power of the common brain to understand.





When the atheistic philosophers or the Māyāvādīs, being unable to understand the inconceivable energies of the Supreme Personality of Godhead, imagine an impersonal void, their imagination is only the counterpart of materialistic thinking. Within the material world, there is nothing inconceivable. High-thinking philosophers and scientists can tackle the material energy, but not being able to understand the spiritual energy, they can simply imagine an inactive state, such as the impersonal Brahman. This is simply the negative side of material life. By such imperfect knowledge, the Māyāvādī philosophers conclude that the cosmic manifestation is a transformation of the Supreme. Thus they must necessarily also accept the theory of the illusion of the Supreme (vivarta-vāda). However, if we accept the inconceivable potencies of the Lord, we can understand how the Supreme Personality of Godhead can appear within this material world without being touched or contaminated by the three modes of material nature.



From the śāstras we learn that there is a stone or jewel called a touchstone that can transform iron into gold. Although the touchstone turns iron into gold many times, it remains in its original condition. If such a material stone can maintain its inconceivable energy after producing volumes of gold, certainly the Supreme Personality of Godhead can remain in His original sac-cid-ānanda form after creating the cosmic world. As confirmed in the *Bhagavad-gītā* (9.10), He acts only through His different energies. Mayādhyakṣeṇa prakṛtiḥ: Kṛṣṇa directs the material energy, and that potency works in this material world. This is also confirmed in the Brahma-saṁhitā (5.44):



sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā

chāyeva yasya bhuvanāni bibharti durgā

icchānurūpam api yasya ca ceṣṭate sā

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



The durgā-śakti (material energy) acts under the direction of the Supreme Personality of Godhead, and the universal creation, maintenance and destruction are being carried out by the durgā-śakti. Kṛṣṇa's direction is in the background. The conclusion is that the Supreme Personality of Godhead remains as He is, even though directing His energy, which makes the diverse cosmic manifestation work so wonderfully.





TEXT 172





vyāsa--bhrānta bali' sei sūtre doṣa diyā



'vivarta-vāda' sthāpiyāche kalpanā kariyā



SYNONYMS



vyāsa-Śrīla Vyāsadeva; *bhrānta*-mistaken; *bali'*-saying; *sei*-that; *sūtre*-in the Vedānta-sūtra; *doṣa*-fault; *diyā*-accusing; *vivarta-vāda*-the theory of illusion; *sthāpiyāche*-has established; *kalpanā*-imagination; *kariyā*-doing.



TRANSLATION



"Śaṅkarācārya's theory states that the Absolute Truth is transformed. By accepting this theory, the Māyāvādī philosophers denigrate Śrīla Vyāsadeva by accusing him of error. They thus find fault in the *Vedānta-sūtra* and interpret it to try to establish the theory of illusion.



PURPORT



The first verse of the *Brahma-sūtra* is athāto brahma-jijñāsā: "We must now inquire into the Absolute Truth." The second verse immediately answers, janmādy asya yataḥ: "The Absolute Truth is the original source of everything." Janmādy asya yataḥ does not suggest that the original person has been transformed. Rather, it clearly indicates that He produces this cosmic manifestation through His inconceivable energy. This is also clearly explained in the *Bhagavad-gītā* (10.8), where Kṛṣṇa says, mattaḥ sarvaṁ pravartate: "From Me, everything emanates.") This is also confirmed in the Taittirīya Upaniṣad (3.1.1): yato vā imāni bhūtāni jāyante. "The Supreme Absolute Truth is that from which everything is born." Similarly, in the Muṇḍaka Upaniṣad (1.1.7) it is stated, yathorṇa-nābhiḥ sṛjate gṛhṇate ca: "[The Lord creates and destroys the cosmic manifestation] as a spider creates a web and draws it back within itself." All of these sūtras indicate the transformation of the Lord's energy. It is not that the Lord undergoes direct transformation, which is called pariṇāma-vāda. However, being very anxious to protect Śrīla Vyāsadeva from criticism, Śaṅkarācārya became a pseudo gentleman and put forward his theory of illusion (vivarta-vāda). Śaṅkarācārya concocted this meaning of pariṇāma-vāda, and by word jugglery he endeavored very hard to establish pariṇāma-vāda as vivarta-vāda.





TEXT 173





jīvera dehe ātma-buddhi--sei mithyā haya



jagat ye mithyā nahe, naśvara-mātra haya



SYNONYMS



*jīvera*-of the living entities; *dehe*-in the body; *ātma*-buddhi-considering as the self; *sei*-that; *mithyā*-untruth; *haya*-is; *jagat*-the cosmic manifestation; *ye*-that; *mithyā*-untruth; *nahe*-not; *naśvara*-mātra-only temporary; *haya*-is.



TRANSLATION



"The theory of illusion can be applied only when the living entity identifies himself with the body. As far as the cosmic manifestation is concerned, it cannot be called false, although it is certainly temporary.



PURPORT



The living entity is the eternal servant of Kṛṣṇa. Being part and parcel of the Lord, he is constitutionally pure, but due to his contact with material energy, he identifies himself with either the gross or the subtle material body. Such identification is certainly false and constitutes the genuine platform of the theory of illusion. The living entity is eternal: he can never be subjected to the limits of time, as are his gross and subtle bodies. The cosmic manifestation is never false, but it is subject to change by the influence of the time factor. For a living entity to accept this cosmic manifestation as the field for his sense enjoyment is certainly illusory. This material world is the manifestation of the material energy of the Lord. This is explained by Kṛṣṇa in the *Bhagavad-gītā* (7.4):





bhūmir āpo 'nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā



The material world is the inferior energy of the Supreme Personality of Godhead, but it is not a fact that the Supreme Lord has been transformed into this material world. The Māyāvādī philosophers, devoid of true understanding, have confused the theory of illusion and the theory of the cosmic manifestation by word jugglery. The theory of illusion can be applied to a person who identifies himself with the body. The living entity is the superior energy of the Supreme Lord, and the material world is the inferior energy. Both, however, are prakṛti (energy). Although the energies are simultaneously one with the Lord and different from Him, the Lord never loses His personal form due to the transformation of His different energies.





TEXT 174





'praṇava' ye mahā-vākya--īśvarera mūrti



praṇava haite sarva-veda, jagat-utpatti



SYNONYMS



*praṇava*-oṁkāra; *ye*-that which; *mahā*-vākya-transcendental vibration; *īśvarera*-of the Supreme Personality of Godhead; *mūrti*-the form; *praṇava*-oṁkāra; *haite*-from; *sarva-veda*-all Vedic literature; *jagat*-of the material world; *utpatti*-production.



TRANSLATION



"The transcendental vibration oṁkāra is the sound form of the Supreme Personality of Godhead. All Vedic knowledge and this cosmic manifestation are produced from this sound representation of the Supreme Lord.



PURPORT



Oṁkāra is the representation of the Supreme Personality of Godhead in sound. This form of His holy name is accepted as the transcendental vibration (mahā-vākya), by virtue of which the temporary material manifestation has come into being. If one takes shelter of the sound representation of the Supreme Personality of Godhead (oṁkāra), he can realize his constitutional identity and engage in devotional service even though in conditional life.





TEXT 175





'tat tvam asi'--jīva-hetu prādeśika vākya



praṇava nā māni' tāre kahe mahā-vākya



SYNONYMS



*tat tvam asi*-you are the same; *jīva-hetu*-for the enlightenment of the conditioned soul; *prādeśika*-subsidiary; *vākya*-vibration; *praṇava*-the oṁkāra incarnation; *nā*-not; *māni'*-accepting; *tāre*-that; *kahe*-says; *mahā*-vākya-transcendental vibration.



TRANSLATION



"The subsidiary vibration tat tvam asi ["you are the same"] is meant for the understanding of the living entity, but the principal vibration is oṁkāra. Not caring for oṁkāra, Śaṅkarācārya has stressed the vibration tat tvam asi."



PURPORT



Tat tvam asi is accepted as the primary vibration by one who does not accept praṇava, the transcendental sound incarnation of the holy name of the Lord, as the chief principle in Vedic literature. By word jugglery, Śaṅkarācārya tried to create an illusory presentation of the Supreme Personality of Godhead in His relationship with the living entities and the cosmic manifestation. Tat tvam asi is a warning to the living entity not to mistake the body for the self. Therefore tat tvam asi is especially meant for the conditioned soul. The chanting of oṁkāra or the Hare Kṛṣṇa mantra is meant for the liberated soul. Śrīla Rūpa Gosvāmī has said, ayi mukta-kulair upāsyamānam (Nāmāṣṭaka 1). Thus the holy name of the Lord is chanted by the liberated souls. Similarly, Parīkṣit Mahārāja says, nivṛtta-tarṣair upagīyamānāt (Bhāg. 10.1.4). The holy name of the Lord can be chanted by those who have fully satisfied their material desires or who are fully situated on the transcendental platform and devoid of material desire. The name of the Lord can be chanted by one who is completely freed from material contamination (anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam). Śaṅkarācārya has indirectly minimized the value of the principal Vedic mantra (oṁkāra) by accepting a subordinate vibration (tat tvam asi) as the most important Vedic mantra.





TEXT 176





ei-mate kalpita bhāṣye śata doṣa dila



bhaṭṭācārya pūrva-pakṣa apāra karila



SYNONYMS



*ei-mate*-in this way; *kalpita*-imagined; *bhāṣye*-in the commentary; *śata*-hundreds; *doṣa*-of faults; *dila*-gave; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *pūrva*-pakṣa-opposing elements; *apāra*-unlimitedly; *karila*-manifested.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu criticized Śaṅkarācārya's Śārīraka-bhāṣya as imaginary, and He pointed out hundreds of faults in it. To defend Śaṅkarācārya, however, Sārvabhauma Bhaṭṭācārya presented unlimited opposition.





TEXT 177





vitaṇḍā, chala, nigrahādi aneka uṭhāila



saba khaṇḍi' prabhu nija-mata se sthāpila



SYNONYMS



*vitaṇḍā*-counterarguments; *chala*-imaginary interpretations; *nigraha-ādi*-repulses to the opposite party; *aneka*-various; *uṭhāila*-raised; *saba*-all; *khaṇḍi'*-refuting; *prabhu*-Śrī Caitanya Mahāprabhu; *nija*-mata-His own conviction; *se*-that; *sthāpila*-established.



TRANSLATION



The Bhaṭṭācārya presented various types of false arguments with pseudo logic and tried to defeat his opponent in many ways. However, Śrī Caitanya Mahāprabhu refuted all these arguments and established His own conviction.



PURPORT



The word vitaṇḍā indicates that a debater, not touching the main point or establishing his own point, simply tries to refute the other person's argument. When one does not touch the direct meaning but tries to divert attention by misinterpretation, he engages in chala. The word nigraha also means always trying to refute the arguments of the other party.





TEXT 178





bhagavān--'sambandha', bhakti--'abhidheya' haya



premā--'prayojana', vede tina-vastu kaya



SYNONYMS



*bhagavān*-the Supreme Personality of Godhead; *sambandha*-relationship; *bhakti*-devotional service; *abhidheya*-transcendental activities; *haya*-is; *premā*-love of Godhead; *prayojana*-the ultimate goal of life; *vede*-the Vedas; *tina*-vastu-three subject matters; *kaya*-describe.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "The Supreme Personality of Godhead is the central point of all relationships, acting in devotional service to Him is one's real occupation, and the attainment of love of Godhead is the ultimate goal of life. These three subject matters are described in the Vedic literature.



PURPORT



The *Bhagavad-gītā* (15.15) also confirms this statement: vedaiś ca sarvair aham eva vedyaḥ. The actual purpose in reading the *Vedas* is to learn how to become a devotee of the Supreme Lord. The Lord Himself advises, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (Bg. 9.34). Therefore, after studying the *Vedas*, one must then execute devotional service by thinking always of the Supreme Lord (man-manā), becoming His devotee, worshiping Him and always offering Him obeisances. This is called viṣṇu-ārādhana, and it is the supreme occupational duty of all human beings. It is properly discharged in the varṇāśrama-dharma system, which divides society into brahmacarya, gṛhastha, vānaprastha, sannyāsa, and brāhmaṇa, kṣatriya, vaiśya and śūdra. This is the whole scheme of Vedic civilization. However, this institution is very difficult to establish in this age; therefore Śrī Caitanya Mahāprabhu advises that we not worry about the Vedic system of varṇāśrama-dharma. Rather, we should take directly to the chanting of the Hare Kṛṣṇa mantra and simply hear about the Supreme Personality of Godhead from pure devotees. This is the process recommended by Śrī Caitanya Mahāprabhu, and this is the purpose for studying the *Vedas*.





TEXT 179





āra ye ye-kichu kahe, sakala-i kalpanā



svataḥ-pramāṇa veda-vākye kalpena lakṣaṇā



SYNONYMS



*āra*-except this; *ye ye*-whatever; *kichu*-something; *kahe*-says; *sakala*-i-all; *kalpanā*-imagination; *svataḥ*-pramāṇa-self-evident; *veda-vākye*-in the Vedic version; *kalpena*-he imagines; *lakṣaṇā*-an interpretation.



TRANSLATION



"If one tries to explain the Vedic literature in a different way, he is indulging in imagination. Any interpretation of the self-evident Vedic version is simply imaginary.



PURPORT



When a conditioned soul is purified, he is called a devotee. A devotee has his relationship only with the Supreme Personality of Godhead, and his only occupational duty is to execute devotional service to satisfy the Lord. This service is rendered through the Lord's representative, the spiritual master: yasya deve parā bhaktir yathā deve tathā gurau. When the devotee executes devotional service properly, he attains the highest perfection of life-love of Godhead: sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje. The ultimate goal of understanding the *Vedas* is to be elevated to the platform of rendering loving service to the Lord. The Māyāvādī philosophers, however, consider the central point of relationship to be the impersonal Brahman, the function of the living entity to be the acquisition of knowledge of Brahman, resulting in detachment from material activity, and the ultimate goal of life to be liberation, or merging into the existence of the Supreme. All of this, however, is simply due to the imagination of the conditioned soul. It simply opposes him to material activities. One should always remember that all Vedic scriptures are self-evident. No one is allowed to interpret the Vedic verses. If one does so, he indulges in imagination, and that has no value.





TEXT 180





ācāryera doṣa nāhi, īśvara-ājñā haila



ataeva kalpanā kari' nāstika-śāstra kaila



SYNONYMS



*ācāryera*-of Śaṅkarācārya; *doṣa*-fault; *nāhi*-there is not; *īśvara-ājñā*-the order of the Supreme Personality of Godhead; *haila*-there was; *ataeva*-therefore; *kalpanā*-imagination; *kari'*-making; *nāstika*-atheistic; *śāstra*-scriptures; *kaila*-prepared.



TRANSLATION



"Actually there is no fault on the part of Śaṅkarācārya. He simply carried out the order of the Supreme Personality of Godhead. He had to imagine some kind of interpretation, and therefore he presented a kind of Vedic scripture that is full of atheism.





TEXT 181





svāgamaiḥ kalpitais tvaṁ ca



janān mad-vimukhān kuru



māṁ ca gopaya yena syāt



sṛṣṭir eṣottarottarā



SYNONYMS



*sva-āgamaiḥ*-with your own theses; *kalpitaiḥ*-imagined; *tvam*-you; *ca*-also; *janān*-the people in general; *mat*-vimukhān-averse to Me and addicted to fruitive activities and speculative knowledge; *kuru*-make; *mām*-Me, the Supreme Personality of Godhead; *ca*-and; *gopaya*-just cover; *yena*-by which; *syāt*-there may be; *sṛṣṭiḥ*-material advancement; *eṣā*-this; *uttara*-uttarā-more and more.



TRANSLATION



" '[Addressing Lord Śiva, the Supreme Personality of Godhead said,] Please make the general populace averse to Me by imagining your own interpretation of the *Vedas*. Also, cover Me in such a way that people will take more interest in advancing material civilization just to propagate a population bereft of spiritual knowledge.'



PURPORT



This is a quotation from the *Padma Purāṇa*, Uttara-khaṇḍa (62.31).





TEXT 182





māyāvādam asac-chāstraṁ



pracchannaṁ bauddham ucyate



mayaiva vihitaṁ devi



kalau brāhmaṇa-mūrtinā



SYNONYMS



*māyāvādam*-the philosophy of Māyāvāda; *asat-śāstram*-false scriptures; *pracchannam*-covered; *bauddham*-Buddhism; *ucyate*-it is said; *mayā*-by me; *eva*-only; *vihitam*-taught; *devi*-O goddess of the material world; *kalau*-in the Age of Kali; *brāhmaṇa-mūrtinā*-having the body of a brāhmaṇa.



TRANSLATION



"[Lord Śiva informed the Goddess Durgā, the superintendent of the material world,] 'In the Age of Kali I take the form of a brāhmaṇa and explain the *Vedas* through false scriptures in an atheistic way, similar to Buddhist philosophy.' "



PURPORT



The word brāhmaṇa-mūrtinā in this verse refers to the founder of Māyāvāda philosophy, Śaṅkarācārya, who was born in the Mālabara district of southern India. Māyāvāda philosophy states that the Supreme Lord, the living entities and the cosmic manifestation are all transformations of illusory energy. To support this atheistic theory, the Māyāvādīs cite false scriptures, which make people bereft of transcendental knowledge and addicted to fruitive activities and mental speculation.





This verse is a quotation from the *Padma Purāṇa*, Uttara-khaṇḍa (25.7).





TEXT 183





śuni' bhaṭṭācārya haila parama vismita



mukhe nā niḥsare vāṇī, ha-ilā stambhita



SYNONYMS



*śuni'*-hearing; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *haila*-became; *parama*-very much; *vismita*-astonished; *mukhe*-in the mouth; *nā*-not; *niḥsare*-vibrates; *vāṇī*-words; *ha*-ilā-became; *stambhita*-stunned.



TRANSLATION



Sārvabhauma Bhaṭṭācārya became very astonished upon hearing this. He became stunned and said nothing.





TEXT 184





prabhu kahe,--bhaṭṭācārya, nā kara vismaya



bhagavāne bhakti--parama-puruṣārtha haya



SYNONYMS



*prabhu kahe*-the Lord said; *bhaṭṭācārya*-My dear Bhaṭṭācārya; *nā*-not; *kara*-do; *vismaya*-astonishment; *bhagavāne*-unto the Supreme Personality of Godhead; *bhakti*-devotional service; *parama*-the Supreme; *puruṣa*-artha-human interest; *haya*-is.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu then told him, "Do not be astonished. Actually, devotional service unto the Supreme Personality of Godhead is the highest perfection of human activity.





TEXT 185





'ātmārāma' paryanta kare īśvara bhajana



aiche acintya bhagavānera guṇa-gaṇa



SYNONYMS



*ātmā-ārāma*-self-satisfied; *paryanta*-up to; *kare*-do; *īśvara bhajana*-devotional service to the Lord; *aiche*-such; *acintya*-inconceivable; *bhagavānera*-of the Supreme Personality of Godhead; *guṇa*-gaṇa-transcendental qualities.



TRANSLATION



"Even the self-satisfied sages perform devotional service to the Supreme Lord. Such are the transcendental qualities of the Lord. They are full of inconceivable spiritual potency.





TEXT 186





ātmārāmāś ca munayo



nirgranthā apy urukrame



kurvanty ahaitukīṁ bhaktim



ittham-bhūta-guṇo hariḥ



SYNONYMS



*ātmā-ārāmāḥ*-persons who take pleasure in being transcendentally situated in the service of the Lord; *ca*-also; *munayaḥ*-great saintly persons who have completely rejected material aspirations, fruitive activities and so forth; *nirgranthāḥ*-without interest in any material desire; *api*-certainly; *urukrame*-unto the Supreme Personality of Godhead, Kṛṣṇa, whose activities are wonderful; *kurvanti*-do; *ahaitukīm*-causeless, or without material desires; *bhaktim*-devotional service; *ittham*-bhūta-so wonderful as to attract the attention of the self-satisfied; *guṇaḥ*-who has transcendental qualities; *hariḥ*-the Supreme Personality of Godhead.



TRANSLATION



" 'Those who are self-satisfied and unattracted by external material desires are also attracted to the loving service of Śrī Kṛṣṇa, whose qualities are transcendental and whose activities are wonderful. Hari, the Personality of Godhead, is called Kṛṣṇa because He has such transcendentally attractive features.' "



PURPORT



This is the famous ātmārāma verse (Bhāg. 1.7.10).





TEXT 187





śuni' bhaṭṭācārya kahe,--'śuna, mahāśaya



ei ślokera artha śunite vāñchā haya'



SYNONYMS



*śuni'*-hearing this; *bhaṭṭācārya kahe*-Sārvabhauma Bhaṭṭācārya said; *śuna*-please hear; *mahā-āśaya*-my dear Sir; *ei ślokera*-of this verse; *artha*-the meaning; *śunite*-to hear; *vāñchā*-a desire; *haya*-there is.



TRANSLATION



After hearing the ātmārāma verse, Sārvabhauma Bhaṭṭācārya addressed Śrī Caitanya Mahāprabhu, "My dear Sir, please explain this verse. I have a great desire to hear Your explanation of it."





TEXT 188





prabhu kahe,--'tumi ki artha kara, tāhā āge śuni'



pāche āmi kariba artha, yebā kichu jāni'



SYNONYMS



*prabhu kahe*-the Lord said; *tumi*-you; *ki*-what; *artha*-meaning; *kara*-do; *tāhā*-that; *āge*-first of all; *śuni'*-hearing; *pāche*-after that; *āmi*-I; *kariba*-shall do; *artha*-meaning; *yebā*-whatever; *kichu*-something; *jāni*-I know.



TRANSLATION



The Lord replied, "First let Me hear your explanation. After that, I shall try to explain what little I know."





TEXT 189





śuni' bhaṭṭācārya śloka karila vyākhyāna



tarka-śāstra-mata uṭhāya vividha vidhāna



SYNONYMS



*śuni'*-hearing this; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *śloka*-of the verse; *karila*-did; *vyākhyāna*-explanation; *tarka-śāstra*-scriptures dealing with logic; *mata*-according to; *uṭhāya*-raises; *vividha*-various; *vidhāna*-propositions.



TRANSLATION



Sārvabhauma Bhaṭṭācārya then began to explain the ātmārāma verse, and according to the principles of logic, he put forward various propositions.





TEXT 190





nava-vidha artha kaila śāstra-mata lañā



śuni' prabhu kahe kichu īṣat hāsiyā



SYNONYMS



*nava*-vidha-nine kinds; *artha*-meanings; *kaila*-did; *śāstra-mata*-the principles of authorized scriptures; *lañā*-taking; *śuni'*-after hearing that; *prabhu*-Lord Caitanya; *kahe*-began to speak; *kichu*-something; *īṣat*-slightly; *hāsiyā*-smiling.



TRANSLATION



The Bhaṭṭācārya explained the ātmārāma verse in nine different ways on the basis of scripture. After hearing his explanation, Śrī Caitanya Mahāprabhu, smiling a little, began to speak.



PURPORT



The ātmārāma verse was discussed at Naimiṣāraṇya at a meeting of many great sages, headed by Śaunaka Ṛṣi. They questioned Śrīla Sūta Gosvāmī, who presided at the meeting, about why Śrīla Śukadeva Gosvāmī, a paramahaṁsa already in the transcendental position, was attracted to a discussion of the qualities of Kṛṣṇa. In other words, they wanted to know why Śrī Śukadeva Gosvāmī engaged in the study of *Śrīmad-Bhāgavatam*.





TEXT 191





'bhaṭṭācārya', jāni--tumi sākṣāt bṛhaspati



śāstra-vyākhyā karite aiche kāro nāhi śakti



SYNONYMS



*bhaṭṭācārya*-My dear Bhaṭṭācārya; *jāni*-I know; *tumi*-you; *sākṣāt*-directly; *bṛhaspati*-the learned priest of the demigods named Bṛhaspati; *śāstra*-vyākhyā-explanation of the scriptures; *karite*-to do; *aiche*-such; *kāro*-of anyone else; *nāhi*-there is not; *śakti*-power.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "My dear Bhaṭṭācārya, you are exactly like Bṛhaspati, the priest of the heavenly kingdom. Indeed, no one within this world has the power to explain the scriptures in such a way.





TEXT 192





kintu tumi artha kaile pāṇḍitya-pratibhāya



ihā va-i ślokera āche āro abhiprāya



SYNONYMS



*kintu*-but; *tumi*-you; *artha*-meaning; *kaile*-have shown; *pāṇḍitya*-scholarly; *pratibhāya*-with prowess; *ihā va*-i-besides this; *ślokera*-of the verse; *āche*-there is; *āro*-another; *abhiprāya*-purport.



TRANSLATION



"My dear Bhaṭṭācārya, you have certainly explained this verse by the prowess of your vast learning, but you should know that, besides this scholarly explanation, there is another purport to this verse."





TEXT 193





bhaṭṭācāryera prārthanāte prabhu vyākhyā kaila



tāṅra nava artha-madhye eka nā chuṅila



SYNONYMS



*bhaṭṭācāryera*-of Sārvabhauma Bhaṭṭācārya; *prārthanāte*-on the request; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *vyākhyā*-explanation; *kaila*-made; *tāṅra*-his; *nava artha*-of the nine different types of explanations; *madhye*-in the midst; *eka*-one; *nā*-not; *chuṅila*-touched.



TRANSLATION



Upon the request of Sārvabhauma Bhaṭṭācārya, Lord Caitanya Mahāprabhu began to explain the verse, without touching upon the nine explanations given by the Bhaṭṭācārya.





TEXT 194





ātmārāmāś ca-śloke 'ekādaśa' pada haya



pṛthak pṛthak kaila padera artha niścaya



SYNONYMS



*ātmārāmāś ca*-known as such; *śloke*-in the verse; *ekādaśa*-eleven; *pada*-words; *haya*-there are; *pṛthak pṛthak*-separately one after another; *kaila*-made; *padera*-of the words; *artha*-the meaning; *niścaya*-certainty.



TRANSLATION



There are eleven words in the ātmārāma verse, and Śrī Caitanya Mahāprabhu explained each word, one after the other.



PURPORT



The words in the ātmārāma verse are ātmārāmāḥ, ca, munayaḥ, nirgranthāḥ, api, urukrame, kurvanti, ahaitukīm, bhaktim, ittham-bhūta-guṇaḥ and hariḥ.





TEXT 195





tat-tat-pada-prādhānye 'ātmārāma' milāñā



aṣṭādaśa artha kaila abhiprāya lañā



SYNONYMS



*tat-tat-pada*-all those items; *prādhānye*-principally; *ātmārāma*-the word ātmārāma; *milāñā*-causing to meet; *aṣṭādaśa*-eighteen; *artha*-meanings; *kaila*-did; *abhiprāya*-purpose; *lañā*-accepting.



TRANSLATION



Lord Caitanya Mahāprabhu took each word specifically and combined it with the word "ātmārāma." He thus explained the word "ātmārāma" in eighteen different ways.





TEXT 196





bhagavān, tāṅra śakti, tāṅra guṇa-gaṇa



acintya prabhāva tinera nā yāya kathana



SYNONYMS



*bhagavān*-the Supreme Personality of Godhead; *tāṅra śakti*-His potencies; *tāṅra guṇa*-gaṇa-His transcendental qualities; *acintya*-inconceivable; *prabhāva*-the influence; *tinera*-of the three; *nā*-not; *yāya*-possible; *kathana*-to speak.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "The Supreme Personality of Godhead, His different potencies and His transcendental qualities all have inconceivable prowess. It is not possible to explain them fully.





TEXT 197





anya yata sādhya-sādhana kari' ācchādana



ei tine hare siddha-sādhakera mana



SYNONYMS



*anya*-other; *yata*-all; *sādhya*-sādhana-objectives and transcendental practices; *kari'*-doing; *ācchādana*-covering; *ei tine*-these three; *hare*-take away; *siddha*-successful; *sādhakera*-of the student engaged in spiritual activities; *mana*-the mind.



TRANSLATION



"These three items attract the mind of a perfect student engaged in spiritual activities and overcome all other processes of spiritual activity."



PURPORT



Spiritual activities other than bhakti-yoga are divided into three categories-speculative activity conducted by the jñāna-sampradāya (learned scholars), fruitive activity conducted by the general populace according to Vedic regulations, and the activities of transcendentalists not engaged in devotional service. There are many different branches of these categories, but the Supreme Personality of Godhead, by His inconceivable potencies and transcendental qualities, attracts the mind of the student engaged in the activities of karma, jñāna, yoga, and so forth. The Supreme Lord is full of inconceivable potencies, which are related to His person, His energies and His transcendental qualities. All of these are very attractive to the serious student. Consequently the Lord is known as Kṛṣṇa, the all-attractive one.





TEXT 198





sanakādi-śukadeva tāhāte pramāṇa



ei-mata nānā artha karena vyākhyāna



SYNONYMS



*sanaka-ādi*-the four Sanas; *śukadeva*-and Śukadeva Gosvāmī; *tāhāte*-in that; *pramāṇa*-the evidence; *ei-mata*-in this way; *nānā*-varieties; *artha*-meaning; *karena*-does; *vyākhyāna*-explanation.



TRANSLATION



Śrī Caitanya Mahāprabhu explained the meaning of the verse by giving evidence concerning Śukadeva Gosvāmī and the four ṛṣis Sanaka, Sanat-kumāra, Sanātana and Sanandana. Thus the Lord gave various meanings and explanations.



PURPORT



That Kṛṣṇa is all-attractive is verified by the activities of the four ṛṣis and Śukadeva Gosvāmī. All of them were liberated persons, yet they were attracted by the qualities and pastimes of the Lord. It is therefore said: muktā api līlayā vigrahaṁ kṛtvā bhagavantaṁ bhajante. (Cc. Madhya 24.112) Even liberated persons are attracted by the pastimes of Lord Kṛṣṇa and thus engage in devotional service. From the very beginning of their lives, Śukadeva Gosvāmī and the four Kumāras, known as catuḥ-sana, were liberated and self-realized on the Brahman platform. Nonetheless, they were attracted by the qualities of Kṛṣṇa, and they engaged in His service. The four Kumāras were attracted by the aroma of the flowers offered at the lotus feet of Kṛṣṇa, and in this way they became devotees. Śukadeva Gosvāmī heard *Śrīmad-Bhāgavatam* by the mercy of his father, Vyāsadeva, and he was consequently attracted to Kṛṣṇa and became a great devotee. The conclusion is that the transcendental bliss experienced in the service of the Lord must be superior to brahmānanda, the bliss derived from realizing the impersonal Brahman.





TEXT 199





śuni' bhaṭṭācāryera mane haila camatkāra



prabhuke kṛṣṇa jāni' kare āpanā dhikkāra



SYNONYMS



*śuni'*-hearing this; *bhaṭṭācāryera*-of Sārvabhauma Bhaṭṭācārya; *mane*-in the mind; *haila*-there was; *camatkāra*-wonder; *prabhuke*-Lord Śrī Caitanya Mahāprabhu; *kṛṣṇa*-Lord Kṛṣṇa; *jāni'*-accepting as; *kare*-does; *āpanā*-himself; *dhikkāra*-condemnation.



TRANSLATION



Upon hearing Caitanya Mahāprabhu's explanation of the ātmārāma verse, Sārvabhauma Bhaṭṭācārya was struck with wonder. He then understood Lord Śrī Caitanya Mahāprabhu to be Kṛṣṇa in person, and he thus condemned himself in the following words.





TEXT 200





'iṅho ta' sākṣāt kṛṣṇa,--muñi nā jāniyā



mahā-aparādha kainu garvita ha-iyā'



SYNONYMS



*iṅho*-Śrī Caitanya Mahāprabhu; *ta'*-indeed; *sākṣāt*-directly; *kṛṣṇa*-Lord Kṛṣṇa; *muñi*-I; *nā*-not; *jāniyā*-knowing; *mahā-aparādha*-a great offense; *kainu*-did; *garvita*-proud; *ha*-iyā-being.



TRANSLATION



"Caitanya Mahāprabhu is certainly Lord Kṛṣṇa Himself. Because I could not understand Him and was very proud of my own learning, I have committed many offenses."





TEXT 201





ātma-nindā kari' laila prabhura śaraṇa



kṛpā karibāre tabe prabhura haila mana



SYNONYMS



*ātma*-nindā-self-indictment; *kari'*-doing; *laila*-took; *prabhura*-of the Lord; *śaraṇa*-shelter; *kṛpā*-mercy; *karibāre*-to do; *tabe*-then; *prabhura*-of the Lord; *haila*-it was; *mana*-the mind.



TRANSLATION



When Sārvabhauma Bhaṭṭācārya denounced himself as an offender and took shelter of the Lord, the Lord desired to show him mercy.





TEXT 202





nija-rūpa prabhu tāṅre karāila darśana



catur-bhuja-rūpa prabhu hā-ilā takhana



SYNONYMS



*nija*-rūpa-personal form; *prabhu*-the Lord; *tāṅre*-unto him; *karāila*-made; *darśana*-seeing; *catuḥ*-bhuja-four-handed; *rūpa*-form; *prabhu*-the Lord; *ha*-ilā-became; *takhana*-at that time.



TRANSLATION



To show him mercy, Śrī Caitanya Mahāprabhu allowed him to see His Viṣṇu form. Thus He immediately assumed four hands.





TEXT 203





dekhāila tāṅre āge catur-bhuja-rūpa



pāche śyāma-vaṁśī-mukha svakīya svarūpa



SYNONYMS



*dekhāila*-showed; *tāṅre*-unto him; *āge*-at first; *catur-bhuja-rūpa*-the form with four hands; *pāche*-afterwards; *śyāma*-blackish; *vaṁśī*-mukha-with a flute to the mouth; *svakīya*-personal; *svarūpa*-form.



TRANSLATION



Śrī Caitanya Mahāprabhu first showed him the four-handed form and then appeared before him in His original form of Kṛṣṇa, with a blackish complexion and a flute to His lips.





TEXT 204





dekhi' sārvabhauma daṇḍavat kari' paḍi'



punaḥ uṭhi' stuti kare dui kara yuḍi'



SYNONYMS



*dekhi'*-seeing that; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *daṇḍavat*-obeisances; *kari'*-doing; *paḍi'*-falling flat; *punaḥ*-again; *uṭhi'*-standing up; *stuti*-prayer; *kare*-does; *dui*-two; *kara*-hands; *yuḍi'*-folding.



TRANSLATION



When Sārvabhauma Bhaṭṭācārya saw the form of Lord Kṛṣṇa manifested in Caitanya Mahāprabhu, he immediately fell down flat to offer Him obeisances. Then he stood up and with folded hands began to offer prayers.





TEXT 205





prabhura kṛpāya tāṅra sphurila saba tattva



nāma-prema-dāna-ādi varṇena mahattva



SYNONYMS



*prabhura*-of the Lord; *kṛpāya*-by the mercy; *tāṅra*-to him; *sphurila*-manifested; *saba*-all; *tattva*-truths; *nāma*-the holy name; *prema*-dāna-distribution of love of Godhead; *ādi*-and so on; *varṇena*-describes; *mahattva*-the importance.



TRANSLATION



By the mercy of the Lord, all truths were revealed to Sārvabhauma Bhaṭṭācārya, and he could understand the importance of chanting the holy name and distributing love of Godhead everywhere.





TEXT 206





śata śloka kaila eka daṇḍa nā yāite



bṛhaspati taiche śloka nā pāre karite



SYNONYMS



*śata*-one hundred; *śloka*-verses; *kaila*-composed; *eka*-one; *daṇḍa*-a duration of twenty-four minutes; *nā*-not; *yāite*-passing; *bṛhaspati*-Bṛhaspati, the priest of the heavenly planets; *taiche*-such; *śloka*-verses; *nā*-not; *pāre*-able; *karite*-to compose.



TRANSLATION



Sārvabhauma Bhaṭṭācārya composed one hundred verses in a very short time. Indeed, not even Bṛhaspati, the priest of the heavenly planets, could compose verses as quickly.



PURPORT



The name of the book of one hundred beautiful verses composed by Sārvabhauma Bhaṭṭācārya is Suśloka-śataka.





TEXT 207





śuni' sukhe prabhu tāṅre kaila āliṅgana



bhaṭṭācārya premāveśe haila acetana



SYNONYMS



*śuni'*-hearing; *sukhe*-in happiness; *prabhu*-Lord Caitanya Mahāprabhu; *tāṅre*-Sārvabhauma Bhaṭṭācārya; *kaila*-did; *āliṅgana*-embracing; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *prema-āveśe*-in the ecstasy of love of God; *haila*-became; *acetana*-unconscious.



TRANSLATION



After hearing the one hundred verses, Śrī Caitanya Mahāprabhu happily embraced Sārvabhauma Bhaṭṭācārya, who was immediately overwhelmed in ecstatic love of Godhead and fell unconscious.





TEXT 208





aśru, stambha, pulaka, sveda, kampa tharahari



nāce, gāya, kānde, paḍe prabhu-pada dhari'



SYNONYMS



*aśru*-tears; *stambha*-a stunned condition; *pulaka*-standing of hair; *sveda*-perspiration; *kampa*-trembling; *tharahari*-with great shaking; *nāce*-dances; *gāya*-sings; *kānde*-cries; *paḍe*-falls down; *prabhu-pada*-the lotus feet of the Lord; *dhari'*-catching.



TRANSLATION



Out of ecstatic love of God, the Bhaṭṭācārya shed tears, and his body was stunned. He exhibited an ecstatic mood, and he perspired, shook and trembled. He sometimes danced, sometimes chanted, sometimes cried and sometimes fell down to touch the lotus feet of the Lord.





TEXT 209





dekhi' gopīnāthācārya haraṣita-mana



bhaṭṭācāryera nṛtya dekhi' hāse prabhura gaṇa



SYNONYMS



*dekhi'*-seeing this; *gopīnātha-ācārya*-Gopīnātha Ācārya; *haraṣita-mana*-a pleased mind; *bhaṭṭācāryera*-of Sārvabhauma Bhaṭṭācārya; *nṛtya*-dancing; *dekhi'*-seeing; *hāse*-laughs; *prabhura gaṇa*-the associates of Lord Caitanya Mahāprabhu.



TRANSLATION



While Sārvabhauma Bhaṭṭācārya was in this ecstasy. Gopīnātha Ācārya was very pleased, The associates of Śrī Caitanya Mahāprabhu all laughed to see the Bhaṭṭācārya dance so.





TEXT 210





gopīnāthācārya kahe mahāprabhura prati



'sei bhaṭṭācāryera prabhu kaile ei gati'



SYNONYMS



*gopīnātha-ācārya*-of the name Gopīnātha Ācārya; *kahe*-said; *mahāprabhura*-Śrī Caitanya Mahāprabhu; *prati*-to; *sei bhaṭṭācāryera*-of that Bhaṭṭācārya; *prabhu*-my Lord; *kaile*-You have made; *ei gati*-such a situation.



TRANSLATION



Gopīnātha Ācārya told Lord Caitanya Mahāprabhu, "Sir, You have brought all this upon Sārvabhauma Bhaṭṭācārya."





TEXT 211





prabhu kahe,--'tumi bhakta, tomāra saṅga haite



jagannātha iṅhāre kṛpā kaila bhāla-mate'



SYNONYMS



*prabhu kahe*-the Lord said; *tumi bhakta*-you are a devotee; *tomāra saṅga haite*-on account of your association; *jagannātha*-Lord Jagannātha; *iṅhāre*-unto him; *kṛpā*-mercy; *kaila*-showed; *bhāla-mate*-very well.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "You are a devotee. Because of your association, Lord Jagannātha has shown him mercy."





TEXT 212





tabe bhaṭṭācārye prabhu susthira karila



sthira hañā bhaṭṭācārya bahu stuti kaila



SYNONYMS



*tabe*-then; *bhaṭṭācārye*-unto Sārvabhauma Bhaṭṭācārya; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *su*-sthira-pacification; *karila*-did; *sthira hañā*-being pacified; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *bahu*-many; *stuti*-prayers; *kaila*-offered.



TRANSLATION



After this, Śrī Caitanya Mahāprabhu pacified the Bhaṭṭācārya, and when he was quieted, he offered many prayers to the Lord.





TEXT 213





'jagat nistārile tumi,--seha alpa-kārya



āmā uddhārile tumi,--e śakti āścarya



SYNONYMS



*jagat*-the whole world; *nistārile*-have delivered; *tumi*-You; *seha*-that; *alpa*-kārya-minor activity; *āmā*-me; *uddhārile*-have delivered; *tumi*-You; *e*-this; *śakti*-power; *āścarya*-wonderful.



TRANSLATION



Sārvabhauma Bhaṭṭācārya said, "My dear Sir, You have delivered the entire world, but that is not a very great task. However, You have also delivered me, and that is certainly the work of very wonderful powers.





TEXT 214





tarka-śāstre jaḍa āmi, yaiche lauha-piṇḍa



āmā dravāile tumi, pratāpa pracaṇḍa'



SYNONYMS



*tarka-śāstre*-due to logical scriptures; *jaḍa*-dull; *āmi*-I; *yaiche*-just like; *lauha-piṇḍa*-an iron bar; *āmā*-me; *dravāile*-melted; *tumi*-You; *pratāpa*-power; *pracaṇḍa*-very great.



TRANSLATION



"I had become dull-headed due to reading too many books on logic. Consequently I had become like an iron bar. Nonetheless, You have melted me, and therefore Your influence is very great."





TEXT 215





stuti śuni' mahāprabhu nija vāsā āilā



bhaṭṭācārya ācārya-dvāre bhikṣā karāilā



SYNONYMS



*stuti śuni'*-after hearing the prayers; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *nija*-own; *vāsā*-to the residence; *āilā*-returned; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *ācārya*-dvāre-through Gopīnātha Ācārya; *bhikṣā*-luncheon; *karāilā*-induced to take.



TRANSLATION



After hearing the prayers offered by Sārvabhauma Bhaṭṭācārya, Śrī Caitanya Mahāprabhu returned to His residence, and the Bhaṭṭācārya, through Gopīnātha Ācārya, induced the Lord to accept lunch there.





TEXT 216





āra dina prabhu gelā jagannātha-daraśane



darśana karilā jagannātha-śayyotthāne



SYNONYMS



*āra dina*-the next day; *prabhu*-Lord Caitanya Mahāprabhu; *gelā*-went; *jagannātha-daraśane*-to see Jagannātha in the temple; *darśana karilā*-saw; *jagannātha-śayya-utthāne*-the Lord's rising from bed early in the morning.



TRANSLATION



Early the following morning, Śrī Caitanya Mahāprabhu went to see Lord Jagannātha in the temple, and He saw the Lord rise from His bed.





TEXT 217





pūjārī āniyā mālā-prasādānna dilā



prasādānna-mālā pāñā prabhu harṣa hailā



SYNONYMS



*pūjārī*-the priest; *āniyā*-bringing; *mālā*-garlands; *prasāda*-anna-remnants of food; *dilā*-offered; *prasāda-anna*-the prasāda; *mālā*-and garlands; *pāñā*-getting; *prabhu*-Lord Caitanya Mahāprabhu; *harṣa*-pleased; *hailā*-became.



TRANSLATION



The priest there presented Him with garlands and prasāda that had been offered to Lord Jagannātha. This pleased Caitanya Mahāprabhu very much.





TEXT 218





sei prasādānna-mālā añcale bāndhiyā



bhaṭṭācāryera ghare āilā tvarāyukta hañā



SYNONYMS



*sei prasāda*-anna-those remnants of food; *mālā*-and garlands; *añcale*-in the end of His cloth; *bāndhiyā*-binding; *bhaṭṭācāryera*-of Sārvabhauma Bhaṭṭācārya; *ghare*-to the house; *āilā*-went; *tvarā*-yukta-hasty; *hañā*-being.



TRANSLATION



Carefully tying the prasāda and garlands in a cloth, Caitanya Mahāprabhu hastened to the house of Sārvabhauma Bhaṭṭācārya.





TEXT 219





aruṇodaya-kāle haila prabhura āgamana



sei-kāle bhaṭṭācāryera haila jāgaraṇa



SYNONYMS



*aruṇa*-udaya-before sunrise; *kāle*-at the time; *haila*-there was; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *āgamana*-the coming; *sei*-kāle-at that time; *bhaṭṭācāryera*-of Sārvabhauma Bhaṭṭācārya; *haila*-there was; *jāgaraṇa*-arising from bed.



TRANSLATION



He arrived at the Bhaṭṭācārya's house a little before sunrise, just when the Bhaṭṭācārya was arising from bed.





TEXT 220





'kṛṣṇa' 'kṛṣṇa' sphuṭa kahi' bhaṭṭācārya jāgilā



kṛṣṇa-nāma śuni' prabhura ānanda bāḍilā



SYNONYMS



*kṛṣṇa kṛṣṇa*-chanting the name of Kṛṣṇa; *sphuṭa*-distinctly; *kahi'*-saying; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *jāgilā*-got up from the bed; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *śuni'*-hearing; *prabhura*-of Lord Caitanya Mahāprabhu; *ānanda*-pleasure; *bāḍilā*-increased.



TRANSLATION



As Sārvabhauma Bhaṭṭācārya arose from bed, he distinctly chanted, "Kṛṣṇa, Kṛṣṇa." Lord Caitanya was very pleased to hear him chant the holy name of Kṛṣṇa.





TEXT 221





bāhire prabhura teṅho pāila daraśana



āste-vyaste āsi' kaila caraṇa vandana



SYNONYMS



*bāhire*-outside the house; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *teṅho*-he; *pāila*-got; *daraśana*-sight; *āste*-vyaste-with great haste; *āsi'*-coming there; *kaila*-did; *caraṇa vandana*-worshiping the lotus feet.



TRANSLATION



The Bhaṭṭācārya noticed Śrī Caitanya Mahāprabhu outside, and with great haste he went to Him and offered prayers unto His lotus feet.





TEXT 222





vasite āsana diyā duṅheta vasilā



prasādānna khuli' prabhu tāṅra hāte dilā



SYNONYMS



*vasite*-to sit; *āsana*-carpet; *diyā*-offering; *duṅheta*-both of them; *vasilā*-sat down; *prasāda-anna*-the prasāda; *khuli'*-opening; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅra*-his; *hāte*-in the hand; *dilā*-offered.



TRANSLATION



The Bhaṭṭācārya offered a carpet for the Lord to sit upon, and both of them sat there. Then Śrī Caitanya Mahāprabhu opened the prasāda and placed it in the hands of the Bhaṭṭācārya.





TEXT 223





prasādānna pāñā bhaṭṭācāryera ānanda haila



snāna, sandhyā, danta-dhāvana yadyapi nā kaila



SYNONYMS



*prasāda-anna*-the remnants of food; *pāñā*-getting; *bhaṭṭācāryera*-of Sārvabhauma Bhaṭṭācārya; *ānanda*-pleasure; *haila*-there was; *snāna*-bathing; *sandhyā*-morning duties; *danta*-dhāvana-washing the teeth; *yadyapi*-although; *nā*-not; *kaila*-finished.



TRANSLATION



At that time the Bhaṭṭācārya had not even washed his mouth, nor had he taken his bath or finished his morning duties. Nonetheless, he was very pleased to receive the prasāda of Lord Jagannātha.





TEXT 224





caitanya-prasāde manera saba jāḍya gela



ei śloka paḍi' anna bhakṣaṇa karila



SYNONYMS



*caitanya-prasāde*-by the mercy of Lord Śrī Caitanya Mahāprabhu; *manera*-of the mind; *saba*-all; *jāḍya*-dullness; *gela*-went away; *ei śloka*-these verses; *paḍi'*-reciting; *anna*-remnants of food; *bhakṣaṇa*-eating; *karila*-did.



TRANSLATION



By the mercy of Śrī Caitanya Mahāprabhu, all the dullness in the mind of Sārvabhauma Bhaṭṭācārya was eradicated. After reciting the following two verses, he ate the prasāda offered to him.





TEXT 225





śuṣkaṁ paryuṣitaṁ vāpi



nītaṁ vā dūra-deśataḥ



prāpti-mātreṇa bhoktavyaṁ



nātra kāla-vicāraṇā



SYNONYMS



*śuṣkam*-dry; *paryuṣitam*-stale; *vā*-or; *api*-although; *nītam*-brought; *vā*-or; *dūra*-deśataḥ-from a distant country; *prāpti*-mātreṇa-only with the receiving; *bhoktavyam*-to be eaten; *na*-not; *atra*-in this; *kāla*-vicāraṇā-consideration of time or place.



TRANSLATION



The Bhaṭṭācārya said, " 'One should eat the mahā-prasāda of the Lord immediately upon receiving it, even though it is dried up, stale or brought from a distant country. One should consider neither time nor place.





TEXT 226





na deśa-niyamas tatra



na kāla-niyamas tathā



prāptam annaṁ drutaṁ śiṣṭair



bhoktavyaṁ harir abravīt



SYNONYMS



*na*-not; *deśa*-of the country; *niyamaḥ*-regulation; *tatra*-in that; *na*-not; *kāla*-of time; *niyamaḥ*-regulation; *tathā*-so also; *prāptam*-received; *annam*-prasāda; *drutam*-hastily; *śiṣṭaiḥ*-by gentlemen; *bhoktavyam*-to be eaten; *hariḥ*-the Lord; *abravīt*-has said.



TRANSLATION



" 'The prasāda of Lord Kṛṣṇa is to be eaten by gentlemen as soon as it is received; there should be no hesitation. There are no regulative principles concerning time and place. This is the order of the Supreme Personality of Godhead.' "



PURPORT



These verses are quoted from the *Padma Purāṇa*.





TEXT 227





dekhi' ānandita haila mahāprabhura mana



premāviṣṭa hañā prabhu kailā āliṅgana



SYNONYMS



*dekhi'*-seeing this; *ānandita*-very much pleased; *haila*-was; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *mana*-the mind; *prema-āviṣṭa*-absorbed in the ecstasy of love of God; *hañā*-becoming; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā*-did; *āliṅgana*-embracing.



TRANSLATION



Śrī Caitanya Mahāprabhu was very pleased to see this. He became ecstatic in love of Godhead and embraced Sārvabhauma Bhaṭṭācārya.





TEXT 228





dui-jane dhari' duṅhe karena nartana



prabhu-bhṛtya duṅhā sparśe, doṅhāra phule mana



SYNONYMS



*dui*-jane-both of them; *dhari'*-embracing; *duṅhe*-both; *karena*-do; *nartana*-dancing; *prabhu-bhṛtya*-the master and the servant; *duṅhā*-both; *sparśe*-by touching each other; *doṅhāra*-of both of them; *phule*-were excited; *mana*-minds.



TRANSLATION



The Lord and the servant embraced each other and began to dance. Simply by touching each other, they became ecstatic.





TEXT 229





sveda-kampa-aśru duṅhe ānande bhāsilā



premāviṣṭa hañā prabhu kahite lāgilā



SYNONYMS



*sveda*-perspiration; *kampa*-trembling; *aśru*-tears; *duṅhe*-both of them; *ānande*-in transcendental bliss; *bhāsilā*-floated; *prema-āviṣṭa*-absorbed in ecstatic love of Godhead; *hañā*-being; *prabhu*-the Lord; *kahite*-to speak; *lāgilā*-began.



TRANSLATION



As they danced and embraced, spiritual symptoms manifested in their bodies. They perspired, trembled and shed tears, and the Lord began to speak in His ecstasy.





TEXT 230





"āji muñi anāyāse jininu tribhuvana



āji muñi karinu vaikuṇṭha ārohaṇa



SYNONYMS



*āji*-today; *muñi*-I; *anāyāse*-very easily; *jininu*-conquered; *tri-bhuvana*-the three worlds; *āji*-today; *muñi*-I; *karinu*-did; *vaikuṇṭha*-to the spiritual world; *ārohaṇa*-ascending.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Today I have conquered the three worlds very easily. Today I have ascended to the spiritual world."



PURPORT



The goal of human perfection is stated here in brief. One has to surpass all the planetary systems of the material universe, pierce through the covering of the universe and reach the spiritual world, known as Vaikuṇṭhaloka. The Vaikuṇṭhalokas are variegated spiritual planets situated in the Lord's impersonal bodily effulgence, known as the brahmajyoti. One may aspire to elevate himself to a heavenly planet within the material world, such as the moon, the sun or Venus, but if one is spiritually advanced in Kṛṣṇa consciousness, he does not wish to remain within the material universe, even in a higher planetary system. Rather, he prefers to penetrate the covering of the universe and attain the spiritual world. He can then be situated in one of the Vaikuṇṭha planets there. However, the devotees under the guidance of Śrī Caitanya Mahāprabhu aspire to reach the topmost spiritual planet, known as Goloka Vṛndāvana, the residence of Lord Śrī Kṛṣṇa and His eternal associates.





TEXT 231





āji mora pūrṇa haila sarva abhilāṣa



sārvabhaumera haila mahā-prasāde viśvāsa



SYNONYMS



*āji*-today; *mora*-My; *pūrṇa*-satisfied; *haila*-became; *sarva*-all; *abhilāṣa*-desires; *sārvabhaumera*-of Sārvabhauma Bhaṭṭācārya; *haila*-there was; *mahā-prasāde*-in the remnants of the Lord's food; *viśvāsa*-faith.



TRANSLATION



Caitanya Mahāprabhu continued, "I think that today all My desires have been fulfilled because I see that Sārvabhauma Bhaṭṭācārya has acquired faith in the mahā-prasāda of Lord Jagannātha.





TEXT 232





āji tumi niṣkapaṭe hailā kṛṣṇāśraya



kṛṣṇa āji niṣkapaṭe tomā haila sadaya



SYNONYMS



*āji*-today; *tumi*-you; *niṣkapaṭe*-without a doubt; *hailā*-have become; *kṛṣṇa-āśraya*-under the shelter of Lord Kṛṣṇa; *kṛṣṇa*-Lord Kṛṣṇa; *āji*-today; *niṣkapaṭe*-without reservation; *tomā*-unto you; *haila*-has become; *sa-daya*-very merciful.



TRANSLATION



"Indeed, today you have undoubtedly taken shelter of the lotus feet of Kṛṣṇa, and Kṛṣṇa, without reservation, has become very merciful toward you.





TEXT 233





āji se khaṇḍila tomāra dehādi-bandhana



āji tumi chinna kaile māyāra bandhana



SYNONYMS



*āji*-today; *se*-that; *khaṇḍila*-dismantled; *tomāra*-your; *deha-ādi*-bandhana-material bondage due to the bodily concept of life; *āji*-today; *tumi*-you; *chinna*-cut to pieces; *kaile*-did; *māyāra*-of illusory energy; *bandhana*-the shackles.



TRANSLATION



"My dear Bhaṭṭācārya, today you have been released from material bondage in the bodily conception of life; you have cut to pieces the shackles of the illusory energy.





TEXT 234





āji kṛṣṇa-prāpti-yogya haila tomāra mana



veda-dharma laṅghi' kaile prasāda bhakṣaṇa"



SYNONYMS



*āji*-today; *kṛṣṇa-prāpti*-for attainment of the lotus feet of Kṛṣṇa; *yogya*-fit; *haila*-has become; *tomāra*-your; *mana*-mind; *veda*-of the four Vedas; *dharma*-the principles; *laṅghi'*-surpassing; *kaile*-you have done; *prasāda*-the remnants of food offered to Kṛṣṇa; *bhakṣaṇa*-eating.



TRANSLATION



"Today your mind has become fit to take shelter of the lotus feet of Kṛṣṇa because, surpassing the Vedic regulative principles, you have eaten the remnants of food offered to the Lord.





TEXT 235





yeṣāṁ sa eṣa bhagavān dayayed anantaḥ



sarvātmanāśrita-pado yadi nirvyalīkam



te dustarām atitaranti ca deva-māyāṁ



naiṣāṁ mamāham iti dhīḥ śva-śṛgāla-bhakṣye



SYNONYMS



*yeṣām*-unto those who are fully surrendered souls; *saḥ*-He; *eṣaḥ*-this; *bhagavān*-the Supreme Personality of Godhead; *dayayet*-may show mercy; *anantaḥ*-the unlimited; *sarva-ātmanā*-fully, without reservation; *āśrita*-padaḥ-those who have taken shelter of the Lord; *yadi*-if; *nirvyalīkam*-without duplicity; *te*-such persons; *dustarām*-insurmountable; *atitaranti*-surpass; *ca*-also; *deva-māyām*-the illusory material energy; *na*-not; *eṣām*-this; mama aham-"my" and "I"; *iti*-such; *dhīḥ*-intelligence; *śva-śṛgāla-bhakṣye*-in the body, which is to be eaten by dogs and jackals.



TRANSLATION



" 'When a person unreservedly takes shelter of the lotus feet of the Supreme Personality of Godhead, the unlimited, merciful Lord bestows His causeless mercy upon him. Thus he can pass over the insurmountable ocean of nescience. Those whose intelligence is fixed in the bodily conception, who think, "I am this body," are fit food for dogs and jackals. The Supreme Lord never bestows His mercy upon such people.' "



PURPORT



The Supreme Lord never bestows His benediction upon those fixed in the bodily conception. As Kṛṣṇa clearly states in the *Bhagavad-gītā* (18.66):





sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ



"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear."





In this verse that Caitanya Mahāprabhu has quoted from *Śrīmad-Bhāgavatam* (2.7.42), the meaning of Śrī Kṛṣṇa's statement is explained. Kṛṣṇa bestowed His causeless mercy upon Arjuna just to get him out of the bodily conception. This was done at the very beginning of the Second Chapter of the *Bhagavad-gītā* (2.13), where Kṛṣṇa says, dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā. In this body, there is an owner, and one should not consider the body to be the self. This is the first instruction to be assimilated by a devotee. If one is under the bodily conception, he is unable to realize his true identity and engage in the loving devotional service of the Lord. Unless one comes to the transcendental position, he cannot expect the causeless mercy of the Supreme Lord, nor can he cross over the vast ocean of material nescience. This is also confirmed in the *Bhagavad-gītā* (7.14): mām eva ye prapadyante māyām etāṁ taranti te. Without surrendering unto the lotus feet of Kṛṣṇa, one cannot expect release from the clutches of māyā, the illusory energy. According to *Śrīmad-Bhāgavatam* (10.2.32), Māyāvādī sannyāsīs who falsely think of themselves as liberated from the clutches of māyā are called vimukta-māninaḥ. Actually, they are not liberated, but they think that they have become liberated and have become Nārāyaṇa Himself. Although they have apparently realized that they are not the material body but spirit soul, they nonetheless neglect the duty of the spirit soul, which is to render service to the Supreme Soul. Therefore their intelligence remains unsanctified. Unless one's intelligence is sanctified, one cannot apply it to understanding devotional service. Devotional service begins when the mind, intelligence and ego are completely purified. Māyāvādī sannyāsīs do not purify their intelligence, mind and ego, and consequently they cannot engage in the service of the Lord or expect the causeless mercy of the Lord. Although they rise to a very high position by executing severe austerities and penances, they still hover in the material world without the benediction of the lotus feet of the Lord. Sometimes they rise to the Brahman effulgence, but because their minds are not completely purified, they must return to material existence.



The karmīs are fully under the bodily conception of life, and the jñānīs, although theoretically understanding that they are not the body, also have no information about the lotus feet of the Lord because they overly stress impersonalism. Consequently both karmīs and jñānīs are unfit for receiving the mercy of the Lord and becoming devotees. Narottama dāsa Ṭhākura therefore says, karma-kāṇḍa jñāna-kāṇḍa, kevala viṣera bhāṇḍa: those who have taken to the process of karma-kāṇḍa (fruitive activity) and jñāna-kāṇḍa (speculation on the science of transcendence) have simply eaten from poisoned pots. They are condemned to remain in material existence life after life until they take shelter of the lotus feet of Kṛṣṇa. This is confirmed in Śrīmad *Bhagavad-gītā* (7.19):



bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā sudurlabhaḥ



"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare."





TEXT 236





eta kahi' mahāprabhu āilā nija-sthāne



sei haite bhaṭṭācāryera khaṇḍila abhimāne



SYNONYMS



*eta kahi'*-speaking in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *āilā*-returned; *nija-sthāne*-to His own residence; *sei haite*-from that time; *bhaṭṭācāryera*-of Sārvabhauma Bhaṭṭācārya; *khaṇḍila*-was dismantled; *abhimāne*-false pride.



TRANSLATION



After speaking to Sārvabhauma Bhaṭṭācārya in this way, Śrī Caitanya Mahāprabhu returned to His residence. From that day on, the Bhaṭṭācārya was free because his false pride had been dismantled.





TEXT 237





caitanya-caraṇa vine nāhi jāne āna



bhakti vinu śāstrera āra nā kare vyākhyāna



SYNONYMS



*caitanya-caraṇa*-the lotus feet of Lord Caitanya; *vine*-except; *nāhi*-not; *jāne*-knows; *āna*-other; *bhakti*-devotional service; *vinu*-except; *śāstrera*-of the scripture; *āra*-any other; *nā*-not; *kare*-does; *vyākhyāna*-explanation.



TRANSLATION



From that day on, Sārvabhauma Bhaṭṭācārya did not know anything but the lotus feet of Lord Caitanya Mahāprabhu, and from that day he could explain the revealed scriptures only in accordance with the process of devotional service.





TEXT 238





gopīnāthācārya tāṅra vaiṣṇavatā dekhiyā



'hari' 'hari' bali' nāce hāte tāli diyā



SYNONYMS



*gopīnātha-ācārya*-Gopīnātha Ācārya, the brother-in-law of Sārvabhauma Bhaṭṭācārya; *tāṅra*-of Sārvabhauma Bhaṭṭācārya; *vaiṣṇavatā*-firm faith in Vaiṣṇavism; *dekhiyā*-seeing; *hari hari*-the holy name of the Lord; *bali'*-saying; *nāce*-dances; *hāte tāli diyā*-clapping his two hands.



TRANSLATION



Seeing that Sārvabhauma Bhaṭṭācārya was firmly fixed in the cult of Vaiṣṇavism, Gopīnātha Ācārya, his brother-in-law, began to dance, clap his hands and chant "Hari! Hari!"





TEXT 239





āra dina bhaṭṭācārya āilā darśane



jagannātha nā dekhi' āilā prabhu-sthāne



SYNONYMS



*āra dina*-the next day; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *āilā*-came; *darśane*-to see Lord Jagannātha; *jagannātha*-Lord Jagannātha; *nā dekhi'*-without seeing; *āilā*-came; *prabhu-sthāne*-to the place of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



The next day, the Bhaṭṭācārya went to visit the temple of Lord Jagannātha, but before he reached the temple, he went to see Caitanya Mahāprabhu.





TEXT 240





daṇḍavat kari' kaila bahu-vidha stuti



dainya kari' kahe nija pūrva-durmati



SYNONYMS



*daṇḍavat kari'*-after offering obeisances by falling flat on the ground; *kaila*-he did; *bahu*-vidha-various types of; *stuti*-prayers; *dainya kari'*-in great humbleness; *kahe*-describes; *nija*-his personal; *pūrva*-durmati-previous bad disposition.



TRANSLATION



When he met Lord Caitanya Mahāprabhu, the Bhaṭṭācārya fell down flat to offer Him respects. After offering various prayers to Him, he spoke of his previous bad disposition with great humility.





TEXT 241





bhakti-sādhana-śreṣṭha śunite haila mana



prabhu upadeśa kaila nāma-saṅkīrtana



SYNONYMS



*bhakti-sādhana*-in the execution of devotional service; *śreṣṭha*-the most important item; *śunite*-to hear; *haila*-it was; *mana*-the mind; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *upadeśa*-advice; *kaila*-gave; *nāma*-saṅkīrtana-chanting of the holy name of the Lord.



TRANSLATION



Then the Bhaṭṭācārya asked Caitanya Mahāprabhu, "Which item is most important in the execution of devotional service?" The Lord replied that the most important item was the chanting of the holy name of the Lord.



PURPORT



There are nine items to be executed in devotional service. These are enumerated in the following verse from *Śrīmad-Bhāgavatam* (7.5.23):





śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam



Hearing the glories of the Lord, chanting, remembering, serving the lotus feet of the Lord, offering worship in the temple, offering prayers, becoming a servant of the Lord, becoming the Lord's friend, and sarvātma-nivedana, offering oneself fully at the lotus feet of the Lord-these are the nine devotional processes. In The *Nectar of Devotion*, When Sārvabhauma Bhaṭṭācārya asked the Lord which item was most important, Śrī Caitanya Mahāprabhu immediately answered that the most important item is the chanting of the holy names of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. He then quoted the following verse from the Bṛhan-nāradīya Purāṇa (Thirty-eighth Chapter, verse 126) to confirm His statement.





TEXT 242





harer nāma harer nāma



harer nāmaiva kevalam



kalau nāsty eva nāsty eva



nāsty eva gatir anyathā



SYNONYMS



*hareḥ nāma*-the holy name of the Lord Hari; *hareḥ nāma*-the holy name of the Lord Hari; *hareḥ nāma*-the holy name of the Lord; *eva*-certainly; *kevalam*-only; *kalau*-in this Age of Kali; *na asti*-there is not; *eva*-certainly; *na asti*-there is not; *eva*-certainly; *na asti*-there is not; *eva*-certainly; *gatiḥ*-means; *anyathā*-other.



TRANSLATION



" 'In this age of quarrel and hypocrisy, the only means of deliverence is the chanting of the holy names of the Lord. There is no other way. There is no other way. There is no other way.' "



PURPORT



Because the people of this age are so fallen, they can simply chant the Hare Kṛṣṇa mahā-mantra. In this way they can rid themselves of the bodily conception of life and become eligible to engage in the Lord's devotional service. One cannot engage in the devotional service of the Lord without being purified of all contamination. This is confirmed in the *Bhagavad-gītā* (7.28):





yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ



"Persons who have acted piously in previous lives and in this life and whose sinful actions are completely eradicated are freed from the dualities of delusion, and they engage themselves in My service with determination." Sometimes people are surprised to see young men and women take so seriously to the Kṛṣṇa consciousness movement. By giving up sinful activity-illicit sex, meat-eating, intoxication and gambling-and strictly following the injunctions given by the spiritual master, they have become purified of all contamination. They can therefore fully engage in the devotional service of the Lord.





In this Age of Kali, hari-kīrtana is very, very important. The importance of chanting the holy name of the Lord is stated in the following verses from *Śrīmad-Bhāgavatam* (12.3.51-52):



kaler doṣa-nidhe rājann

asti hy eko mahān guṇaḥ

kīrtanād eva kṛṣṇasya

mukta-saṅgaḥ paraṁ vrajet



kṛte yad dhyāyato viṣṇuṁ

tretāyāṁ yajato makhaiḥ

dvāpare paricaryāyāṁ

kalau tad dhari-kīrtanāt



"The most important factor in this Age of Kali, which is an ocean of faults, is that one can be free from all contamination and become eligible to enter the kingdom of God simply by chanting the Hare Kṛṣṇa mantra. The self-realization that was achieved in the Satya millennium by meditation, in the Tretā millennium by the performance of different sacrifices, and in the Dvāpara millennium by worship of Lord Kṛṣṇa can be achieved in the Age of Kali simply by chanting the holy names, Hare Kṛṣṇa." ()





TEXT 243





ei ślokera artha śunāila kariyā vistāra



śuni' bhaṭṭācārya-mane haila camatkāra



SYNONYMS



*ei ślokera*-of this verse; *artha*-the meaning; *śunāila*-made hear; *kariyā*-doing; *vistāra*-extensive description; *śuni'*-hearing; *bhaṭṭācārya*-of Sārvabhauma Bhaṭṭācārya; *mane*-in the mind; *haila*-there was; *camatkāra*-wonder.



TRANSLATION



Śrī Caitanya Mahāprabhu very elaborately explained the harer nāma verse of the Bṛhan-nāradīya Purāṇa, and Sārvabhauma Bhaṭṭācārya was struck with wonder to hear His explanation.





TEXT 244





gopīnāthācārya bale,--'āmi pūrve ye kahila



śuna, bhaṭṭācārya, tomāra sei ta' ha-ila'



SYNONYMS



*gopīnātha-ācārya*-of the name Gopīnātha Ācārya; *bale*-says; *āmi*-I; *pūrve*-previously; *ye*-what; *kahila*-said; *śuna*-hear; *bhaṭṭācārya*-my dear Bhaṭṭācārya; *tomāra*-your; *sei*-that; *ta'*-indeed; *ha*-ila-has happened.



TRANSLATION



Gopīnātha Ācārya reminded Sārvabhauma Bhaṭṭācārya, "My dear Bhaṭṭācārya, what I foretold to you has now taken place."



PURPORT



Previously Gopīnātha Ācārya had informed Sārvabhauma Bhaṭṭācārya that when he would be blessed by the Lord he would thoroughly understand the transcendental process of devotional service. This prediction was now fulfilled. The Bhaṭṭācārya was fully converted to the cult of Vaiṣṇavism, and he was following the principles automatically, without being pressured. in the *Bhagavad-gītā* (2.40) it is therefore said, svalpam apy asya dharmasya trāyate mahato bhayāt: "Simply by performing a little devotional service, one can escape the greatest danger." Sārvabhauma Bhaṭṭācārya had been in the greatest danger because he had adhered to Māyāvāda philosophy. Somehow or other he came into contact with Lord Śrī Caitanya Mahāprabhu and became a perfect devotee. In this way he was saved from the great falldown of impersonalism.





TEXT 245





bhaṭṭācārya kahe tāṅre kari' namaskāre



tomāra sambandhe prabhu kṛpā kaila more



SYNONYMS



*bhaṭṭācārya kahe*-Sārvabhauma Bhaṭṭācārya replied; *tāṅre*-unto Gopīnātha Ācārya; *kari'*-doing; *namaskāre*-obeisances; *tomāra sambandhe*-on account of your relationship; *prabhu*-Śrī Caitanya Mahāprabhu; *kṛpā*-mercy; *kaila*-showed; *more*-unto me.



TRANSLATION



Offering his obeisances to Gopīnātha Ācārya, the Bhaṭṭācārya said, "Because I am related to you and you are a devotee, by your mercy the Lord has shown mercy to me.





TEXT 246





tumi--mahābhāgavata, āmi--tarka-andhe



prabhu kṛpā kaila more tomāra sambandhe



SYNONYMS



*tumi*-you; *mahā-bhāgavata*-a first-class devotee; *āmi*-I; *tarka-andhe*-in the darkness of logical arguments; *prabhu*-the Lord; *kṛpā*-mercy; *kaila*-showed; *more*-unto me; *tomāra*-your; *sambandhe*-by the relationship.



TRANSLATION



"You are a first-class devotee, whereas I am in the darkness of logical arguments. Because of your relationship with the Lord, the Lord has bestowed His benediction upon me."





TEXT 247





vinaya śuni' tuṣṭye prabhu kaila āliṅgana



kahila,--yāñā karaha īśvara daraśana



SYNONYMS



*vinaya śuni'*-upon hearing this humbleness of Sārvabhauma Bhaṭṭācārya; *tuṣṭye*-in satisfaction; *prabhu*-the Lord; *kaila*-did; *āliṅgana*-embracing; *kahila*-said; *yāñā*-going; *karaha*-do; *īśvara daraśana*-visiting the temple of Lord Jagannātha.



TRANSLATION



Śrī Caitanya Mahāprabhu was very pleased with this humble statement. After embracing the Bhaṭṭācārya, He said, "Now go see Lord Jagannātha in the temple."





TEXT 248





jagadānanda dāmodara,--dui saṅge lañā



ghare āila bhaṭṭācārya jagannātha dekhiyā



SYNONYMS



*jagadānanda*-of the name Jagadānanda; *dāmodara*-of the name Dāmodara; *dui*-two persons; *saṅge*-with him; *lañā*-taking; *ghare*-to his home; *āila*-returned; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *jagannātha*-Lord Jagannātha; *dekhiyā*-seeing in the temple.



TRANSLATION



After visiting the temple of Lord Jagannātha, Sārvabhauma Bhaṭṭācārya returned home with Jagadānanda and Dāmodara.





TEXT 249





uttama uttama prasāda bahuta ānilā



nija-vipra-hāte dui janā saṅge dilā



SYNONYMS



*uttama uttama*-very first-class; *prasāda*-remnants of food offered to Jagannātha; *bahuta*-in great quantity; *ānilā*-brought; *nija-vipra*-of his own brāhmaṇa servant; *hāte*-in the hand; *dui*-two; *janā*-persons; *saṅge*-with him; *dilā*-gave.



TRANSLATION



The Bhaṭṭācārya brought large quantities of excellent food remnants blessed by Lord Jagannātha. All this prasāda was given to his own brāhmaṇa servant, along with Jagadānanda and Dāmodara.





TEXT 250





nija kṛta dui śloka likhiyā tāla-pāte



'prabhuke diha' bali' dila jagadānanda-hāte



SYNONYMS



*nija*-by him; *kṛta*-composed; *dui*-two; *śloka*-verses; *likhiyā*-writing; *tāla*-pāte-on a leaf of a palm tree; *prabhuke diha*-give to Lord Śrī Caitanya Mahāprabhu; *bali'*-saying this; *dila*-gave it; *jagadānanda-hāte*-in the hands of Jagadānanda.



TRANSLATION



Sārvabhauma Bhaṭṭācārya then composed two verses on the leaf of a palm tree. Giving the palm leaf to Jagadānanda Prabhu, the Bhaṭṭācārya requested him to deliver it to Śrī Caitanya Mahāprabhu.





TEXT 251





prabhu-sthāne āilā duṅhe prasāda-patrī lañā



mukunda datta patrī nila tāra hāte pāñā



SYNONYMS



*prabhu-sthāne*-to the place where Śrī Caitanya Mahāprabhu was residing; *āilā*-went back; *duṅhe*-both Jagadānanda and Dāmodara; *prasāda*-the remnants of food; *patrī*-the leaf of a palm tree; *lañā*-taking; *mukunda datta*-of the name Mukunda Datta; *patrī*-the leaf of a palm tree; *nila*-took; *tāra*-of Jagadānanda; *hāte*-in the hand; *pāñā*-receiving.



TRANSLATION



Jagadānanda and Dāmodara then returned to Śrī Caitanya Mahāprabhu, bringing Him both the prasāda and the palm leaf on which the verses were composed. But Mukunda Datta took the palm leaf from the hands of Jagadānanda before he could deliver it to Śrī Caitanya Mahāprabhu.





TEXT 252





dui śloka bāhira-bhite likhiyā rākhila



tabe jagadānanda patrī prabhuke lañā dila



SYNONYMS



*dui*-two; *śloka*-verses; *bāhira*-outside; *bhite*-on the wall; *likhiyā*-writing; *rākhila*-kept; *tabe*-thereafter; *jagadānanda*-Jagadānanda Prabhu; *patrī*-the palm leaf; *prabhuke*-to the Lord; *lañā*-taking; *dila*-delivered.



TRANSLATION



Mukunda Datta then copied the two verses on the wall outside the room. After this, Jagadānanda took the palm leaf from Mukunda Datta and delivered it to Lord Caitanya Mahāprabhu.





TEXT 253





prabhu śloka paḍi' patra chiṇḍiyā phelila



bhittye dekhi' bhakta saba śloka kaṇṭhe kaila



SYNONYMS



*prabhu*-the Lord; *śloka*-verses; *paḍi'*-reading; *patra*-the palm leaf; *chiṇḍiyā*-tearing to pieces; *phelila*-threw; *bhittye*-on the outside wall; *dekhi'*-seeing; *bhakta*-the devotees; *saba*-all; *śloka*-verses; *kaṇṭhe*-within the throat; *kaila*-kept.



TRANSLATION



As soon as Lord Caitanya Mahāprabhu read the two verses, He immediately tore up the palm leaf. However, all the devotees read these verses on the outside wall, and they all kept them within their hearts. The verses read as follows.





TEXT 254





vairāgya-vidyā-nija-bhakti-yoga-



śikṣārtham ekaḥ puruṣaḥ purāṇaḥ



śrī-kṛṣṇa-caitanya-śarīra-dhārī



kṛpāmbudhir yas tam ahaṁ prapadye



SYNONYMS



*vairāgya*-detachment from everything that does not help develop Kṛṣṇa consciousness; *vidyā*-knowledge; *nija*-own; *bhakti*-yoga-devotional service; *śikṣā*-artham-just to instruct; *ekaḥ*-the single person; *puruṣaḥ*-the Supreme Person; *purāṇaḥ*-very old, or eternal; *śrī-kṛṣṇa-caitanya*-of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; *śarīra*-dhārī-accepting the body; *kṛpā-ambudhiḥ*-the ocean of transcendental mercy; *yaḥ*-who; *tam*-unto Him; *aham*-I; *prapadye*-surrender.



TRANSLATION



"Let me take shelter of the Supreme Personality of Godhead, Śrī Kṛṣṇa, who has descended in the form of Lord Caitanya Mahāprabhu to teach us real knowledge, His devotional service and detachment from whatever does not foster Kṛṣṇa consciousness. He has descended because He is an ocean of transcendental mercy. Let me surrender unto His lotus feet.



PURPORT



This verse and the following verse are included in the Caitanya-candrodaya-nāṭaka (6.74), by Śrī Kavi-karṇapura.





TEXT 255





kālān naṣṭaṁ bhakti-yogaṁ nijaṁ yaḥ



prāduṣkartuṁ kṛṣṇa-caitanya-nāmā



āvirbhūtas tasya pādāravinde



gāḍhaṁ gāḍhaṁ līyatāṁ citta-bhṛṅgaḥ



SYNONYMS



*kālāt*-from misuse of material propensities and attachment to fruitive activities and speculative knowledge over the course of time; *naṣṭam*-destroyed; *bhakti-yogam*-the science of devotional service; *nijam*-which is applicable to Him only; *yaḥ*-one who; *prāduṣkartum*-to revive; *kṛṣṇa*-caitanya-nāmā-named Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; *āvirbhūtaḥ*-who has appeared; *tasya*-His; *pāda-aravinde*-in the lotus feet; *gāḍham gāḍham*-very deeply; *līyatām*-let it be merged; *citta*-bhṛṅgaḥ-my consciousness, like a honeybee.



TRANSLATION



"Let my consciousness, which is like a honeybee, take shelter of the lotus feet of the Supreme Personality of Godhead, who has just now appeared as Śrī Kṛṣṇa Caitanya Mahāprabhu to teach the ancient system of devotional service to Himself. This system had almost been lost due to the influence of time."



PURPORT



As stated in the *Bhagavad-gītā* (4.7):





yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tadātmānaṁ sṛjāmy aham



"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion-at that time I descend Myself." (Bg. 4.7)





This is also the case with Caitanya Mahāprabhu's appearance. Śrī Caitanya Mahāprabhu appeared in this world as a disguised incarnation of Kṛṣṇa, but His appearance is confirmed in *Śrīmad-Bhāgavatam*, the *Mahābhārata* and other Vedic scriptures. He appeared in order to teach the fallen souls in this material world, for in this Age of Kali almost everyone has become attached to fruitive and ritualistic activities and mental speculation. Consequently there was a great need to revive the system of devotional service. The Lord Himself personally came down disguised as a devotee so that the fallen populace might take advantage of the Lord's example.



At the conclusion of the *Bhagavad-gītā*, Lord Kṛṣṇa advised complete surrender unto Him, promising all protection to His devotee. Unfortunately, people are so fallen that they cannot accept the instructions of Lord Kṛṣṇa; therefore Kṛṣṇa returned with the same mission, but He executed it in a different way. As Lord Śrī *Kṛṣṇa, the Supreme Personality of Godhead*, He ordered us to surrender unto Himself, but as Lord Śrī Caitanya Mahāprabhu, He taught us how to surrender to Kṛṣṇa. Therefore He is praised by the Gosvāmīs: namo mahā-vadānyāya kṛṣṇa-prema-pradāye te. Lord Śrī Kṛṣṇa is certainly the Personality of Godhead, but He is not as magnanimous as Śrī Caitanya Mahāprabhu. Lord Kṛṣṇa simply gave orders for one to become His devotee (man-manā bhava mad-bhaktaḥ), but Śrī Caitanya Mahāprabhu actually taught the process of Kṛṣṇa consciousness. If one wants to become a devotee of Kṛṣṇa, he must first take shelter of the lotus feet of Śrī Caitanya Mahāprabhu, following in the footsteps of Sārvabhauma Bhaṭṭācārya and other exalted devotees.





TEXT 256





ei dui śloka--bhakta-kaṇṭhe ratna-hāra



sārvabhaumera kīrti ghoṣe ḍhakkā-vādyākāra



SYNONYMS



*ei dui śloka*-these two verses; *bhakta*-kaṇṭhe-on the necks of the devotees; *ratna*-hāra-pearl necklaces; *sārvabhaumera*-of Sārvabhauma Bhaṭṭācārya; *kīrti*-reputation; *ghoṣe*-declare; *ḍhakkā*-of a drum; *vādya*-of the sound; *ākāra*-in the form.



TRANSLATION



These two verses composed by Sārvabhauma Bhaṭṭācārya will always declare his name and fame as loudly as a pounding drum because they have become pearl necklaces around the necks of all devotees.





TEXT 257





sārvabhauma hailā prabhura bhakta ekatāna



mahāprabhura sevā-vinā nāhi jāne āna



SYNONYMS



*sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *hailā*-became; *prabhura*-of the Lord; *bhakta*-a devotee; *ekatāna*-without deviation; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *sevā*-service; *vinā*-except; *nāhi*-not; *jāne*-knows; *āna*-anything else.



TRANSLATION



Indeed, Sārvabhauma Bhaṭṭācārya became an unalloyed devotee of Caitanya Mahāprabhu; he did not know anything but the service of the Lord.





TEXT 258





'śrī-kṛṣṇa-caitanya śacī-sūta guṇa-dhāma'



ei dhyāna, ei japa, laya ei nāma



SYNONYMS



*śrī-kṛṣṇa-caitanya*-Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; *śacī-sūta*-the son of mother Śacī; *guṇa-dhāma*-the reservoir of all good qualities; *ei*-this; *dhyāna*-meditation; *ei*-this; *japa*-chanting; *laya*-he takes; *ei*-this; *nāma*-holy name.



TRANSLATION



The Bhaṭṭācārya always chanted the holy name of Śrī Kṛṣṇa Caitanya, son of mother Śacī and reservoir of all good qualities. Indeed, chanting the holy names became his meditation.





TEXT 259





eka-dina sārvabhauma prabhu-āge āilā



namaskāra kari' śloka paḍite lāgilā



SYNONYMS



*eka-dina*-one day; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *prabhu-āge*-in front of Lord Śrī Caitanya Mahāprabhu; *āilā*-came; *namaskāra kari'*-after offering obeisances; *śloka*-a verse; *paḍite lāgilā*-began to recite.



TRANSLATION



One day Sārvabhauma Bhaṭṭācārya came before Caitanya Mahāprabhu and, after offering obeisances, began to recite a verse.





TEXT 260





bhāgavatera 'brahma-stave'ra śloka paḍilā



śloka-śeṣe dui akṣara-pāṭha phirāilā



SYNONYMS



*bhāgavatera*-from Śrīmad-Bhāgavatam; *brahma-stavera*-of the prayers of Lord Brahmā; *śloka*-a verse; *paḍilā*-recited; *śloka-śeṣe*-at the end of the verse; *dui akṣara*-of two syllables; *pāṭha*-the reading; *phirāilā*-changed.



TRANSLATION



He began to quote one of Lord Brahmā's prayers from *Śrīmad-Bhāgavatam*, but he changed two syllables at the end of the verse.





TEXT 261





tat te 'nukampāṁ su-samīkṣamāṇo



bhuñjāna evātma-kṛtaṁ vipākam



hṛd-vāg-vapurbhir vidadhan namas te



jīveta yo bhakti-pade sa dāya-bhāk



SYNONYMS



*tat*-therefore; *te*-Your; *anukampām*-compassion; *su*-samīkṣamāṇaḥ-hoping for; *bhuñjānaḥ*-enduring; *eva*-certainly; *ātma*-kṛtam-done by himself; *vipākam*-fruitive results; *hṛt*-with the heart; *vāk*-words; *vapurbhiḥ*-and body; *vidadhan*-offering; *namaḥ*-obeisances; *te*-unto You; *jīveta*-may live; *yaḥ*-anyone who; *bhakti-pade*-in devotional service; *saḥ*-he; *dāya-bhāk*-a bona fide candidate.



TRANSLATION



[The verse read:] "One who seeks Your compassion and thus tolerates all kinds of adverse conditions due to the karma of his past deeds, who engages always in Your devotional service with his mind, words and body, and who always offers obeisances unto You is certainly a bona fide candidate for becoming Your unalloyed devotee."



PURPORT



When reading this verse from *Śrīmad-Bhāgavatam* (10.14.8), Sārvabhauma Bhaṭṭācārya changed the original reading from mukti-pade to bhakti-pade. Mukti means liberation and merging into the impersonal Brahman effulgence. Bhakti means rendering transcendental service unto the Supreme Personality of Godhead. Because of having developed pure devotional service, the Bhaṭṭācārya did not like the word mukti-pade, which refers to the impersonal Brahman feature of the Lord. However, he was not authorized to change a word in *Śrīmad-Bhāgavatam*, as Śrī Caitanya Mahāprabhu will explain. Although the Bhaṭṭācārya changed the word in his devotional ecstasy, Śrī Caitanya Mahāprabhu did not approve of it.





TEXT 262





prabhu kahe, 'mukti-pade'--ihā pāṭha haya



'bhakti-pade' kene paḍa, ki tomāra āśaya



SYNONYMS



*prabhu kahe*-the Lord said; *mukti-pade*-the word mukti-pade; *ihā*-this; *pāṭha*-the reading; *haya*-is; *bhakti-pade*-the word bhakti-pade; *kene*-why; *paḍa*-you read; *ki*-what; *tomāra*-your; *āśaya*-intention.



TRANSLATION



Śrī Caitanya Mahāprabhu immediately pointed out, "In that verse the word is 'mukti-pade,' but you have changed it to 'bhakti-pade.' What is your intention?"





TEXT 263





bhaṭṭācārya kahe,--'bhakti'-sama nahe mukti-phala



bhagavad-bhakti-vimukhera haya daṇḍa kevala



SYNONYMS



*bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *kahe*-said; *bhakti*-devotional service; *sama*-equal to; *nahe*-not; *mukti*-of liberation; *phala*-the result; *bhagavat-bhakti*-to the devotional service of the Supreme Personality of Godhead; *vimukhera*-of one who is averse to; *haya*-it is; *daṇḍa*-the punishment; *kevala*-only.



TRANSLATION



Sārvabhauma Bhaṭṭācārya replied, "The awakening of pure love of Godhead, which is the result of devotional service, far surpasses liberation from material bondage. For those averse to devotional service, merging into the Brahman effulgence is a kind of punishment."



PURPORT



In the Brahmāṇḍa Purāṇa it is said:





siddha-lokas tu tamasaḥ

pāre yatra vasanti hi

siddhā brahma-sukhe magnā

daityāś ca hariṇā hatāḥ



"In Siddhaloka [Brahmaloka] there live two kinds of living entities-those who are killed by the Supreme Personality of Godhead due to their having been demons in their previous lives and those who are very fond of enjoying the impersonal effulgence of the Lord." The word tamasaḥ means "the coverings of the universe." Layers of material elements cover the universe, and outside these coverings is the impersonal Brahman effulgence. If one is destined to remain in the Lord's impersonal effulgence, he misses the opportunity to render service to the Personality of Godhead. Therefore devotees consider remaining in the impersonal Brahman effulgence a kind of punishment. Sometimes devotees think of merging into the Brahman effulgence, and consequently they are promoted to Siddhaloka. Because of their impersonal understanding, they are actually punished. Sārvabhauma Bhaṭṭācārya continues to explain the distinction between mukti-pada and bhakti-pada in the following verses.





TEXTS 264-265





kṛṣṇera vigraha yei satya nāhi māne



yei nindā-yuddhādika kare tāṅra sane



sei duira daṇḍa haya--'brahma-sāyujya-mukti'



tāra mukti phala nahe, yei kare bhakti



SYNONYMS



*kṛṣṇera*-of Lord Śrī Kṛṣṇa; *vigraha*-the transcendental form; *yei*-anyone who; *satya*-as truth; *nāhi*-not; *māne*-accepts; *yei*-anyone who; *nindā*-blaspheming; *yuddha-ādika*-fighting and so forth; *kare*-does; *tāṅra sane*-with Him, Śrī Kṛṣṇa; *sei*-these; *duira*-of the two; *daṇḍa haya*-there is punishment; *brahma*-sāyujya-mukti-merging into the Brahman effulgence; *tāra*-of him; *mukti*-such liberation; *phala*-the result; *nahe*-not; *yei*-who; *kare*-executes; *bhakti*-devotional service.



TRANSLATION



The Bhaṭṭācārya continued, "The impersonalists, who do not accept the transcendental form of Lord Śrī Kṛṣṇa, and the demons, who are always engaged in blaspheming and fighting with Him, are punished by being merged into the Brahman effulgence. But that does not happen to the person engaged in the devotional service of the Lord.





TEXT 266





yadyapi se mukti haya pañca-parakāra



sālokya-sāmīpya-sārūpya-sārṣṭi-sāyujya āra



SYNONYMS



*yadyapi*-although; *se*-that; *mukti*-liberation; *haya*-is; *pañca-parakāra*-of five different varieties; *sālokya*-of the name sālokya; *sāmīpya*-of the name sāmīpya; *sārūpya*-of the name sārūpya; *sārṣṭi*-of the name sārṣṭi; *sāyujya*-of the name sāyujya; *āra*-and.



TRANSLATION



"There are five kinds of liberation: sālokya, sāmīpya, sārūpya, sārṣṭi and sāyujya.



PURPORT



Sālokya means that after material liberation one is promoted to the planet where the Supreme Personality of Godhead resides. Sāmīpya means remaining an associate of the Supreme Personality of Godhead. Sārūpya means attaining a four-handed form exactly like that of the Lord. Sārṣṭi means attaining opulences like those of the Supreme Lord, and sāyujya means merging into the Brahman effulgence of the Lord. These are the five types of liberation.





TEXT 267





'sālokyādi' cāri yadi haya sevā-dvāra



tabu kadācit bhakta kare aṅgīkāra



SYNONYMS



*sālokya-ādi*-beginning with sālokya; *cāri*-four kinds of liberation; *yadi*-if; *haya*-are; *sevā-dvāra*-a means of rendering service to the Lord; *tabu*-still; *kadācit*-occasionally; *bhakta*-a pure devotee; *kare*-makes; *aṅgīkāra*-acceptance.



TRANSLATION



"If there is a chance to serve the Supreme Personality of Godhead, a pure devotee sometimes accepts the sālokya, sārūpya, sāmīpya or sārṣṭi forms of liberation, but never sāyujya.





TEXT 268





'sāyujya' śunite bhaktera haya ghṛṇā-bhaya



naraka vāñchaye, tabu sāyujya nā laya



SYNONYMS



*sāyujya*-liberation by merging into the effulgence; *śunite*-even to hear; *bhaktera*-of the devotee; *haya*-there is; *ghṛṇā*-hatred; *bhaya*-fear; *naraka*-a hellish condition of life; *vāñchaye*-he desires; *tabu*-still; *sāyujya*-merging into the effulgence of the Lord; *nā laya*-never accepts.



TRANSLATION



"A pure devotee does not like even to hear about sāyujya-mukti, which inspires him with fear and hatred. Indeed, the pure devotee would rather go to hell than merge into the effulgence of the Lord."



PURPORT



Śrīla Prabodhānanda Sarasvatī has sung: kaivalyaṁ narakāyate. The impersonalist's conception of becoming one with the effulgence of the Lord is exactly like hell. Therefore, of the five types of liberation, the first four (sālokya, sāmīpya, sārūpya and sārṣṭi) are not so undesirable because they can be avenues of service to the Lord. Nonetheless, a pure devotee of Lord Kṛṣṇa rejects even these types of liberation; he aspires only to serve Kṛṣṇa birth after birth. He is not very interested in stopping the repetition of birth, for he simply desires to serve the Lord, even in hellish circumstances. Consequently the pure devotee hates and fears sāyujya-mukti, merging into the effulgence of the Lord. This merging is due to an offense committed against the transcendental loving service of the Lord, and therefore it is not at all desirable for a pure devotee.





TEXT 269





brahme, īśvare sāyujya dui ta' prakāra



brahma-sāyujya haite īśvara-sāyujya dhikkāra



SYNONYMS



*brahme*-in the Brahman effulgence; *īśvare*-in the body of the Lord; *sāyujya*-merging; *dui*-two; *ta'*-indeed; *prakāra*-varieties; *brahma*-sāyujya-merging into the Brahman effulgence; *haite*-than; *īśvara*-sāyujya-merging into the body of the Lord; *dhikkāra*-more abominable.



TRANSLATION



Sārvabhauma Bhaṭṭācārya continued, "There are two kinds of sāyujya-mukti: merging into the Brahman effulgence and merging into the personal body of the Lord. Merging into the Lord's body is even more abominable than merging into His effulgence."



PURPORT



According to the opinion of the Māyāvādī Vedāntists, the living entity's ultimate success is to merge into the impersonal Brahman. The impersonal Brahman, or bodily effulgence of the Supreme Lord, is known as Brahmaloka or Siddhaloka. According to the Brahma-saṁhitā (5.40), yasya prabhā prabhavato jagad-aṇḍa-koṭi: the material universes are generated from the bodily rays of the Supreme Personality of Godhead. Yogīs who follow the principles of Patañjali accept the personality of the Absolute Truth, but they want to merge into the transcendental body of the Supreme Lord. That is their desire. Being the greatest authority, the Supreme Lord can easily allow many millions of living entities to merge into His body. The origin of everything is the Supreme Personality of Godhead, Bhagavān, and His bodily effulgence is known as the brahmajyoti, Brahmaloka or Siddhaloka. Thus Brahmaloka or Siddhaloka is a place where many sparklike living entities, parts and parcels of the Supreme Lord, are assembled. Because these living entities do not wish to keep their individual existences, they are combined and allowed to remain in Brahmaloka like so many atomic particles of sunshine emanating from the sun.





The word siddha is very significant. Siddha refers to one who has realized the Brahman effulgence and who has complete knowledge that the living entity is not a material atom but a spiritual spark. This understanding is described in the *Bhagavad-gītā* as brahma-bhūta. In the conditioned state, the living entity is known as jīva-bhūta, or "the living force within matter." Brahma-bhūta living entities are allowed to stay in Brahmaloka or Siddhaloka, but unfortunately they sometimes again fall into the material world because they are not engaged in devotional service. This is supported by *Śrīmad-Bhāgavatam* (10.2.32): ye 'nye 'ravindākṣa. These semi-liberated souls falsely claim to be liberated, but unless one engages in devotional service to the Lord, he is still materially contaminated. Therefore these living entities have been described as vimukta-māninaḥ, meaning that they falsely consider themselves liberated although their intelligence is not yet purified. Although these living entities undergo severe austerities to rise to the platform of Siddhaloka, they cannot remain there perpetually, for they are bereft of ānanda (bliss). Even though these living entities attain the brahma-bhūta stage and realize the Supreme Personality of Godhead through His bodily effulgence, they nonetheless fall down due to neglecting the Lord's service. They do not properly utilize whatever little knowledge they have of the Supreme Personality of Godhead. Not attaining ānanda, or bliss, they come down to the material world to enjoy. This is certainly a falldown for one who is actually liberated. The bhaktas consider such a falldown equal to achieving a place in hell.



The followers of the Patañjali yoga system actually want to merge into the body of the Supreme Personality of Godhead. This indicates that they do not want to engage in His service despite their knowledge of Him, and thus their position is even more abominable than that of those who want to merge into the Lord's effulgence. These yogīs meditate on the four-handed Viṣṇu form of the Lord in order to merge into His body. The Patañjali system describes the form of the Lord as kleśa-karma-vipākāśayair aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ: "The Supreme Personality of Godhead is a person who does not partake of a miserable material life." The yogīs accept the eternity of the Supreme Person in one of their mantras-sa pūrveṣām api guruḥ kālānavac-chedāt: "Such a person is always supreme and is not influenced by the element of time." The followers of the Patañjali system therefore accept the eternity of the Supreme Personality of Godhead, yet, according to them: puruṣārtha-śūnyānāṁ pratiprasavaḥ kaivalyaṁ svarūpa-pratiṣṭhā vā citi-śaktir iti. They believe that in the perfectional stage, the conception of puruṣa is vanquished. According to their description: citi-śaktir iti. They believe that when one becomes perfect, he cannot remain a person. This yoga system is therefore abominable because its final conception is impersonal. In the beginning, these yogīs accept the Supreme Personality of Godhead, but they ultimately give up this idea in order to become impersonal. They are most unfortunate because although they have a personal conception of the Absolute Truth, they neglect to render devotional service to the Lord and thus fall down again into the material world. This is supported by *Śrīmad-Bhāgavatam* (10.2.32). Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ: due to neglecting the lotus feet of the Lord, these yogīs again fall down into the material existence (patanty adhaḥ). Consequently this path of yoga is more abominable than the impersonalists' path. This conclusion is also supported by Lord Kapiladeva in the following verse from *Śrīmad-Bhāgavatam* (3.29.13).





TEXT 270





sālokya-sārṣṭi-sāmīpya-



sārūpyaikatvam apy uta



dīyamānaṁ na gṛhṇanti



vinā mat-sevanaṁ janāḥ



SYNONYMS



*sālokya*-the liberation of living in the same planet as the Lord; *sārṣṭi*-to have opulence exactly like that of the Lord; *sāmīpya*-to associate always with the Lord; *sārūpya*-to achieve a body like that of the Lord; *ekatvam*-to merge into the body of the Lord; *api*-although; *uta*-it is said; *dīyamānam*-being offered; *na*-not; *gṛhṇanti*-do accept; *vinā*-without; *mat*-My; *sevanam*-service; *janāḥ*-the pure devotees.



TRANSLATION



Sārvabhauma Bhaṭṭācārya concluded, " 'Even though he is offered all kinds of liberation, the pure devotee does not accept them. He is fully satisfied engaging in the service of the Lord.' "





TEXT 271





prabhu kahe,--'mukti-pade'ra āra artha haya



mukti-pada-śabde 'sākṣāt īśvara' kahaya



SYNONYMS



*prabhu kahe*-the Lord said; *mukti-padera*-of the term mukti-pade; *āra*-another; *artha*-meaning; *haya*-there is; *mukti-pada-śabde*-by the word mukti-pada; *sākṣāt*-directly; *īśvara*-the Supreme Personality of Godhead; *kahaya*-is said.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu replied, "The word 'mukti-pade' has another meaning. Mukti-pada directly refers to the Supreme Personality of Godhead.





TEXT 272





mukti pade yāṅra, sei 'mukti-pada' haya



kimvā navama padārtha 'muktira' samāśraya



SYNONYMS



*mukti*-liberation; *pade*-at the lotus feet; *yāṅra*-of whom; *sei*-such a person; *mukti-pada haya*-is known as mukti-pada; *kimvā*-or; *navama*-ninth; *pada*-artha-subject matter; *muktira*-of liberation; *samāśraya*-shelter.



TRANSLATION



"All kinds of liberation exist under the feet of the Supreme Personality of Godhead; therefore He is known as mukti-pada. According to another meaning, mukti is the ninth subject, and the Supreme Personality of Godhead is the shelter of liberation.



PURPORT



Lord Śrī Kṛṣṇa is also known as Mukunda, or He who gives transcendental bliss by offering all kinds of mukti. *Śrīmad-Bhāgavatam* is divided into twelve cantos, and in the Ninth Canto different kinds of mukti are described. But the Tenth Canto is the actual center of all discussions of mukti because the Personality of Godhead Śrī Kṛṣṇa, who is the tenth subject discussed in *Śrīmad-Bhāgavatam*, is the exclusive subject of the Tenth Canto. Since all types of muktis reside at the lotus feet of Śrī Kṛṣṇa, He may be called mukti-pada.





TEXT 273





dui-arthe 'kṛṣṇa' kahi, kene pāṭha phiri



sārvabhauma kahe,--o-pāṭha kahite nā pāri



SYNONYMS



*dui-arthe*-by two interpretations; *kṛṣṇa*-Lord Śrī Kṛṣṇa; *kahi*-I accept; *kene*-why; *pāṭha*-reading; *phiri*-changing; *sārvabhauma kahe*-Sārvabhauma replied; *o*-pāṭha-such a reading; *kahite*-to say; *nā*-not; *pāri*-am able.



TRANSLATION



"Since I can understand Kṛṣṇa according to these two meanings," Caitanya Mahāprabhu said, "what point is there in changing the verse?" Sārvabhauma Bhaṭṭācārya replied, "I was not able to give that reading to the verse.





TEXT 274





yadyapi tomāra artha ei śabde kaya



tathāpi 'āśliṣya-doṣe' kahana nā yāya



SYNONYMS



*yadyapi*-although; *tomāra*-Your; *artha*-meaning; *ei*-this; *śabde*-by the word; *kaya*-is said; *tathāpi*-still; *āśliṣya-doṣe*-by the fault of ambiguity; *kahana*-to say; *nā*-not; *yāya*-possible.



TRANSLATION



"Although Your explanation is correct, it should not be used because there is ambiguity in the word 'mukti-pada.'





TEXT 275





yadyapi 'mukti'-śabdera haya pañca vṛtti



rūḍhi-vṛttye kahe tabu 'sāyujye' pratīti



SYNONYMS



*yadyapi*-although; *mukti*-liberation; *śabdera*-of the word; *haya*-there is; *pañca vṛtti*-five meanings; *rūḍhi-vṛttye*-by the chief or direct meaning; *kahe*-it says; *tabu*-still; *sāyujye*-to become one with the Supreme; *pratīti*-the conception.



TRANSLATION



"The word 'mukti' refers to five kinds of liberation. Usually its direct meaning conveys the idea of becoming one with the Lord.





TEXT 276





mukti-śabda kahite mane haya ghṛṇā-trāsa



bhakti-śabda kahite mane haya ta' ullāsa



SYNONYMS



*mukti-śabda*-the word mukti; *kahite*-by pronouncing; *mane*-in the mind; *haya*-there is; *ghṛṇā*-hatred; *trāsa*-and fear; *bhakti-śabda*-the word bhakti; *kahite*-to speak; *mane*-in the mind; *haya*-there is; *ta'*-indeed; *ullāsa*-transcendental joy.



TRANSLATION



"The very sound of the word 'mukti' immediately induces hate and fear, but when we say the word 'bhakti,' we naturally feel transcendental bliss within the mind."





TEXT 277





śuniyā hāsena prabhu ānandita-mane



bhaṭṭācārya kaila prabhu dṛḍha āliṅgane



SYNONYMS



*śuniyā*-hearing this explanation; *hāsena*-laughs; *prabhu*-Śrī Caitanya Mahāprabhu; *ānandita*-mane-with great pleasure in His mind; *bhaṭṭācārya*-unto Sārvabhauma Bhaṭṭācārya; *kaila*-did; *prabhu*-the Lord; *dṛḍha*-firm; *āliṅgane*-embracing.



TRANSLATION



Upon hearing this explanation, the Lord began to laugh and, with great pleasure, immediately embraced Sārvabhauma Bhaṭṭācārya very firmly.





TEXT 278





yei bhaṭṭācārya pade paḍāya māyāvāde



tāṅra aiche vākya sphure caitanya-prasāde



SYNONYMS



*yei*-that; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *paḍe*-reads; *paḍāya*-teaches; *māyāvāde*-the philosophy of Māyāvāda impersonalism; *tāṅra*-his; *aiche*-such; *vākya*-explanation; *sphure*-manifested; *caitanya-prasāde*-by the mercy of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



Indeed, that very person who was accustomed to reading and teaching Māyāvāda philosophy was now even hating the word "mukti." This was possible only by the mercy of Śrī Caitanya Mahāprabhu.





TEXT 279





lohāke yāvat sparśi' hema nāhi kare



tāvat sparśa-maṇi keha cinite nā pāre



SYNONYMS



*lohāke*-iron; *yāvat*-as long as; *sparśi'*-touching; *hema*-gold; *nāhi*-not; *kare*-transforms; *tāvat*-until then; *sparśa-maṇi*-the touchstone; *keha*-someone; *cinite*-to recognize; *nā*-not; *pāre*-is able.



TRANSLATION



As long as it does not turn iron into gold by its touch, no one can recognize an unknown stone to be a touchstone.





TEXT 280





bhaṭṭācāryera vaiṣṇavatā dekhi' sarva-jana



prabhuke jānila--'sākṣāt vrajendra-nandana'



SYNONYMS



*bhaṭṭācāryera*-of Sārvabhauma Bhaṭṭācārya; *vaiṣṇavatā*-clear understanding of Vaiṣṇava philosophy; *dekhi'*-seeing; *sarva-jana*-all persons; *prabhuke*-Lord Śrī Caitanya Mahāprabhu; *jānila*-knew; *sākṣāt*-directly; *vrajendra*-nandana-Kṛṣṇa, the son of Mahārāja Nanda.



TRANSLATION



Upon seeing transcendental Vaiṣṇavism in Sārvabhauma Bhaṭṭācārya, everyone could understand that Lord Caitanya was none other than Kṛṣṇa, the son of Nanda Mahārāja.





TEXT 281





kāśī-miśra-ādi yata nīlācala-vāsī



śaraṇa la-ila sabe prabhu-pade āsi'



SYNONYMS



*kāśī-miśra*-of the name Kāśī Miśra; *ādi*-heading the list; *yata*-all; *nīlācala-vāsī*-the residents of Jagannātha Purī; *śaraṇa*-shelter; *la*-ila-took; *sabe*-all; *prabhu-pade*-to the lotus feet of the Lord; *āsi'*-coming.



TRANSLATION



After this incident, all the inhabitants of Jagannātha Purī, headed by Kāśī Miśra, came to take shelter of the lotus feet of the Lord.





TEXT 282





sei saba kathā āge kariba varṇana



sārvabhauma kare yaiche prabhura sevana



SYNONYMS



*sei saba*-all these; *kathā*-narrations; *āge*-later; *kariba*-I shall make; *varṇana*-description; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *kare*-does; *yaiche*-as; *prabhura*-of the Lord; *sevana*-service.



TRANSLATION



Later I shall describe how Sārvabhauma Bhaṭṭācārya always engaged in the service of the Lord.





TEXT 283





yaiche paripāṭī kare bhikṣā-nirvāhana



vistāriyā āge tāhā kariba varṇana



SYNONYMS



*yaiche*-how; *paripāṭī*-perfectly; *kare*-does; *bhikṣā*-of offering alms; *nirvāhana*-the execution; *vistāriyā*-in full detail; *āge*-later; *tāhā*-that; *kariba varṇana*-I shall describe.



TRANSLATION



I shall also describe in full detail how Sārvabhauma Bhaṭṭācārya perfectly rendered service to Śrī Caitanya Mahāprabhu by offering Him alms.





TEXTS 284-285





ei mahāprabhura līlā--sārvabhauma-milana



ihā yei śraddhā kari' karaye śravaṇa



jñāna-karma-pāśa haite haya vimocana



acire milaye tāṅre caitanya-caraṇa



SYNONYMS



*ei*-this; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *līlā*-pastime; *sārvabhauma*-milana-meeting with Sārvabhauma Bhaṭṭācārya; *ihā*-this; *yei*-anyone who; *śraddhā*-faith; *kari'*-having; *karaye*-does; *śravaṇa*-hearing; *jñāna-karma*-of speculation and fruitive activities; *pāśa*-the net; *haite*-from; *haya*-there is; *vimocana*-liberation; *acire*-very soon; *milaye*-meets; *tāṅre*-such a devotee; *caitanya-caraṇa*-the lotus feet of Lord Caitanya.



TRANSLATION



If one hears with faith and love these pastimes concerning Lord Caitanya Mahāprabhu's meeting with Sārvabhauma Bhaṭṭācārya, he very soon is freed from the net of speculation and fruitive activity and attains the shelter of Śrī Caitanya Mahāprabhu's lotus feet.





TEXT 286





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Sixth Chapter, describing the liberation of Sārvabhauma Bhaṭṭācārya.





Chapter 7



The Lord's Tour of South India



In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura summarizes the Seventh Chapter as follows. Śrī Caitanya Mahāprabhu accepted the renounced order of life in the month of Māgha (January-February) and went to Jagannātha Purī in the month of Phālguna (February-March). He saw the Dola-yātrā festival during the month of Phālguna, and in the month of Caitra He liberated Sārvabhauma Bhaṭṭācārya. During the month of Vaiśākha, He began to tour South India. When He proposed to travel to South India alone, Śrī Nityānanda Prabhu gave Him a brāhmaṇa assistant named Kṛṣṇadāsa. When Śrī Caitanya Mahāprabhu was beginning His tour, Sārvabhauma Bhaṭṭācārya gave Him four sets of clothes and requested Him to see Rāmānanda Rāya, who was residing at that time on the bank of the river Godāvarī. Along with other devotees, Nityānanda Prabhu accompanied the Lord to Ālālanātha, but there Lord Caitanya left them all behind and went ahead with the brāhmaṇa Kṛṣṇadāsa. The Lord began chanting the mantra "kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa kṛṣṇa he." In whatever village He spent the night, whenever a person came to see Him in His shelter, the Lord implored him to preach the Kṛṣṇa consciousness movement. After teaching the people of one village, the Lord proceeded to other villages to increase devotees. In this way He finally reached Kūrma-sthāna. While there, He bestowed His causeless mercy upon a brāhmaṇa called Kūrma and cured another brāhmaṇa, named Vāsudeva, who was suffering from leprosy. After curing this brāhmaṇa leper, Śrī Caitanya Mahāprabhu received the title Vāsudevāmṛta-prada, meaning "one who delivered nectar to the leper Vāsudeva."





TEXT 1





dhanyaṁ taṁ naumi caitanyaṁ



vāsudevaṁ dayārdraḥ-dhī



naṣṭa-kuṣṭhaṁ rūpa-puṣṭaṁ



bhakti-tuṣṭaṁ cakāra yaḥ



SYNONYMS



*dhanyam*-auspicious; *tam*-unto Him; *naumi*-I offer obeisances; *caitanyam*-Śrī Caitanya Mahāprabhu; *vāsudevam*-unto the brāhmaṇa Vāsudeva; *dayā-ārdraḥ-dhī*-being compassionate; *naṣṭa*-kuṣṭham-cured the leprosy; *rūpa*-puṣṭam-beautiful; *bhakti*-tuṣṭam-satisfied in devotional service; *cakāra*-made; *yaḥ*-the Supreme Personality of Godhead.



TRANSLATION



Lord Caitanya Mahāprabhu, being very compassionate toward a brāhmaṇa named Vāsudeva, cured him of leprosy. He transformed him into a beautiful man satisfied with devotional service. I offer my respectful obeisances unto the glorious Lord Śrī Caitanya Mahāprabhu.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Lord Nityānanda Prabhu; *jaya advaita-candra*-all glories to Advaita Ācārya; *jaya gaura-bhakta-vṛnda*-all glories to the devotees of Lord Caitanya.



TRANSLATION



All glories to Lord Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to the devotees of Lord Caitanya!





TEXT 3





ei-mate sārvabhaumera nistāra karila



dakṣiṇa-gamane prabhura icchā upajila



SYNONYMS



*ei-mate*-in this way; *sārvabhaumera*-of Sārvabhauma Bhaṭṭācārya; *nistāra*-the liberation; *karila*-was executed; *dakṣiṇa-gamane*-in going to South India; *prabhura*-of the Lord; *icchā*-a desire; *upajila*-arose.



TRANSLATION



After delivering Sārvabhauma Bhaṭṭācārya, the Lord desired to go to South India to preach.





TEXT 4





māgha-śukla-pakṣe prabhu karila sannyāsa



phālgune āsiyā kaila nīlācale vāsa



SYNONYMS



*māgha-śukla-pakṣe*-in the waxing fortnight of the month of Māgha; *prabhu*-the Lord; *karila*-accepted; *sannyāsa*-the renounced order of life; *phālgune*-in the next month, Phālguna; *āsiyā*-coming; *kaila*-did; *nīlācale*-at Jagannātha Purī; *vāsa*-residence.



TRANSLATION



Śrī Caitanya Mahāprabhu accepted the renounced order during the waxing fortnight of the month of Māgha. During the following month, Phālguna, He went to Jagannātha Purī and resided there.





TEXT 5





phālgunera śeṣe dola-yātrā se dekhila



premāveśe tāṅhā bahu nṛtya-gīta kaila



SYNONYMS



*phālgunera*-of the month of Phālguna; *śeṣe*-at the end; *dola-yātrā*-the Dola-yātrā festival; *se*-that; *dekhila*-saw; *prema-āveśe*-in the ecstasy of love of Godhead; *tāṅhā*-there; *bahu*-much; *nṛtya*-gīta-chanting and dancing; *kaila*-performed.



TRANSLATION



At the end of the month of Phālguna, He witnessed the Dola-yātrā ceremony, and in His usual ecstatic love of God, He chanted and danced in various ways on the occasion.





TEXT 6





caitre rahi' kaila sārvabhauma-vimocana



vaiśākhera prathame dakṣiṇa yāite haila mana



SYNONYMS



*caitre*-in the month of Caitra (March-April); *rahi'*-residing there; *kaila*-did; *sārvabhauma*-vimocana-liberation of Sārvabhauma Bhaṭṭācārya; *vaiśākhera*-of the month of Vaiśākha; *prathame*-in the beginning; *dakṣiṇa*-to South India; *yāite*-to go; *haila*-it was; *mana*-the mind.



TRANSLATION



During the month of Caitra, while living at Jagannātha Purī, the Lord delivered Sārvabhauma Bhaṭṭācārya, and in the beginning of the next month (Vaiśākha), He decided to go to South India.





TEXTS 7-8





nija-gaṇa āni' kahe vinaya kariyā



āliṅgana kari' sabāya śrī-haste dhariyā



tomā-sabā jāni āmi prāṇādhika kari'



prāṇa chāḍā yāya, tomā-sabā chāḍite nā pāri



SYNONYMS



*nija*-gaṇa āni'-calling all the devotees; *kahe*-said; *vinaya*-humbleness; *kariyā*-showing; *āliṅgana kari'*-embracing; *sabāya*-all of them; *śrī*-haste-with His hands; *dhariyā*-catching them; *tomā-sabā*-all of you; *jāni*-I know; *āmi*-I; *prāṇa*-adhika-more than My life; *kari'*-taking; *prāṇa chāḍā*-giving up life; *yāya*-is possible; *tomā-sabā*-all of you; *chāḍite*-to give up; *nā pāri*-I am not able.



TRANSLATION



Śrī Caitanya Mahāprabhu called all His devotees together and, holding them by the hand, humbly informed them, "You are all more dear to Me than My life. I can give up My life, but to give up you is difficult for Me.





TEXT 9





tumi-saba bandhu mora bandhu-kṛtya kaile



ihāṅ āni' more jagannātha dekhāile



SYNONYMS



*tumi-saba*-all of you; *bandhu*-friends; *mora*-My; *bandhu*-kṛtya-duties of a friend; *kaile*-you have executed; *ihāṅ*-here; *āni'*-bringing; *more*-to Me; *jagannātha*-Lord Jagannātha; *dekhāile*-you have shown.



TRANSLATION



"You are all My friends, and you have properly executed the duties of friends by bringing Me here to Jagannātha Purī and giving Me the chance to see Lord Jagannātha in the temple.





TEXT 10





ebe sabā-sthāne muñi māgoṅ eka dāne



sabe meli' ājñā deha, yāiba dakṣiṇe



SYNONYMS



*ebe*-now; *sabā*-sthāne-from all of you; *muñi*-I; *māgoṅ*-beg; *eka dāne*-one gift; *sabe meli'*-all combining together; *ājñā deha*-give permission; *yāiba*-I shall go; *dakṣiṇe*-to South India.



TRANSLATION



"I now beg all of you for one bit of charity. Please give Me permission to leave for a tour of South India.





TEXT 11





viśvarūpa-uddeśe avaśya āmi yāba



ekākī yāiba, kāho saṅge nā la-iba



SYNONYMS



*viśvarūpa-uddeśe*-to find Viśvarūpa; *avaśya*-certainly; *āmi*-I; *yāba*-shall go; *ekākī*-alone; *yāiba*-I shall go; *kāho*-someone; *saṅge*-in association; *nā*-not; *la-iba*-I shall take.



TRANSLATION



"I shall go to search out Viśvarūpa. Please forgive Me, but I want to go alone; I do not wish to take anyone with Me.





TEXT 12





setubandha haite āmi nā āsi yāvat



nīlācale tumi saba rahibe tāvat



SYNONYMS



*setubandha*-the extreme southern point of India; *haite*-from; *āmi*-I; *nā*-not; *āsi*-returning; *yāvat*-as long as; *nīlācale*-in Jagannātha Purī; *tumi*-you; *saba*-all; *rahibe*-should stay; *tāvat*-that long.



TRANSLATION



"Until I return from Setubandha, all of you dear friends should remain at Jagannātha Purī."





TEXT 13





viśvarūpa-siddhi-prāpti jānena sakala



dakṣiṇa-deśa uddhārite karena ei chala



SYNONYMS



*viśvarūpa*-of Viśvarūpa; *siddhi*-of perfection; *prāpti*-achievement; *jānena*-the Lord knows; *sakala*-everything; *dakṣiṇa*-deśa-South India; *uddhārite*-just to liberate; *karena*-makes; *ei*-this; *chala*-pretense.



TRANSLATION



Knowing everything, Śrī Caitanya Mahāprabhu was aware that Viśvarūpa had already passed away. A pretense of ignorance was necessary, however, so that He could go to South India and liberate the people there.





TEXT 14





śuniyā sabāra mane haila mahā-duḥkha



niḥśabda ha-ilā, sabāra śukāila mukha



SYNONYMS



*śuniyā*-hearing this; *sabāra*-of all the devotees; *mane*-in the minds; *haila*-there was; *mahā*-duḥkha-great unhappiness; *niḥśabda*-silent; *ha*-ilā-became; *sabāra*-of everyone; *śukāila*-dried up; *mukha*-the faces.



TRANSLATION



Upon hearing this message from Śrī Caitanya Mahāprabhu, all the devotees became very unhappy and remained silent with sullen faces.





TEXT 15





nityānanda-prabhu kahe,--"aiche kaiche haya



ekākī yāibe tumi, ke ihā sahaya



SYNONYMS



*nityānanda-prabhu kahe*-Lord Nityānanda Prabhu replied; *aiche kaiche haya*-how is this possible; *ekākī*-alone; *yāibe*-shall go; *tumi*-You; *ke*-who; *ihā*-this; *sahaya*-can tolerate.



TRANSLATION



Nityānanda Prabhu then said, "How is it possible for You to go alone? Who can tolerate this?





TEXT 16





dui-eka saṅge caluka, nā paḍa haṭha-raṅge



yāre kaha sei dui caluk tomāra saṅge



SYNONYMS



*dui*-two; *eka*-or one; *saṅge*-with You; *caluka*-let go; *nā*-do not; *paḍa*-fall; *haṭha-raṅge*-in the clutches of thieves and rogues; *yāre*-whoever; *kaha*-You say; *sei*-those; *dui*-two; *caluk*-let go; *tomāra*-You; *saṅge*-along with.



TRANSLATION



"Let one or two of us go with You; otherwise You may fall into the clutches of thieves and rogues along the way. They may be whomever You like, but two persons should go with You.





TEXT 17





dakṣiṇera tīrtha-patha āmi saba jāni



āmi saṅge yāi, prabhu, ājñā deha tumi"



SYNONYMS



*dakṣiṇera*-of South India; *tīrtha-patha*-the ways to different places of pilgrimage; *āmi*-I; *saba*-all; *jāni*-know; *āmi*-I; *saṅge*-with You; *yāi*-go; *prabhu*-O My Lord; *ājñā*-order; *deha*-give; *tumi*-You.



TRANSLATION



"Indeed, I know all the paths to the different places of pilgrimage in South India. Just order Me, and I shall go with You."





TEXT 18





prabhu kahe, "āmi--nartaka, tumi--sūtra-dhāra



tumi yaiche nācāo, taiche nartana āmāra



SYNONYMS



*prabhu kahe*-the Lord replied; *āmi*-I; *nartaka*-a dancer; *tumi*-You; *sūtra*-dhāra-wire-puller; *tumi*-You; *yaiche*-just as; *nācāo*-make dance; *taiche*-in that way; *nartana*-dancing; *āmāra*-My.



TRANSLATION



The Lord replied, "I am simply a dancer, and You are the wire-puller. However You pull the wires to make Me dance, I shall dance in that way.





TEXT 19





sannyāsa kariyā āmi calilāṅ vṛndāvana



tumi āmā lañā āile advaita-bhavana



SYNONYMS



*sannyāsa kariyā*-after accepting the renounced order; *āmi*-I; *calilāṅ*-went; *vṛndāvana*-toward Vṛndāvana; *tumi*-You; *āmā*-Me; *lañā*-taking; *āile*-went; *advaita-bhavana*-to the house of Advaita Prabhu.



TRANSLATION



"After accepting the sannyāsa order, I decided to go to Vṛndāvana, but You took Me instead to the house of Advaita Prabhu.





TEXT 20





nīlācala āsite pathe bhāṅgilā mora daṇḍa



tomā-sabāra gāḍha-snehe āmāra kārya-bhaṅga



SYNONYMS



*nīlācala*-to Jagannātha Purī; *āsite*-going there; *pathe*-on the road; *bhāṅgilā*-You broke; *mora*-My; *daṇḍa*-sannyāsa staff; *tomā-sabāra*-of all of you; *gāḍha*-snehe-on account of the deep affection; *āmāra*-My; *kārya*-bhaṅga-disturbance of activities.



TRANSLATION



"While on the way to Jagannātha Purī, You broke My sannyāsa staff. I know that all of you have great affection for Me, but such things disturb My activities.





TEXT 21





jagadānanda cāhe āmā viṣaya bhuñjāite



yei kahe sei bhaye cāhiye karite



SYNONYMS



*jagadānanda*-Jagadānanda; *cāhe*-wants; *āmā*-Me; *viṣaya*-sense gratification; *bhuñjāite*-to cause to enjoy; *yei kahe*-whatever he says; *sei*-that; *bhaye*-out of fear; *cāhiye*-I want; *karite*-to do.



TRANSLATION



"Jagadānanda wants Me to enjoy bodily sense gratification, and out of fear I do whatever he tells Me.





TEXT 22





kabhu yadi iṅhāra vākya kariye anyathā



krodhe tina dina more nāhi kahe kathā



SYNONYMS



*kabhu*-sometimes; *yadi*-if; *iṅhāra*-of Jagadānanda; *vākya*-the words; *kariye*-I do; *anyathā*-other than; *krodhe*-in anger; *tina dina*-for three days; *more*-to Me; *nāhi*-not; *kahe*-speaks; *kathā*-words.



TRANSLATION



"If I sometimes do something against his desire, out of anger he will not talk to Me for three days.





TEXT 23





mukunda hayena duḥkhī dekhi' sannyāsa-dharma



tinabāre śīte snāna, bhūmite śayana



SYNONYMS



*mukunda*-Mukunda; *hayena*-becomes; *duḥkhī*-unhappy; *dekhi'*-seeing; *sannyāsa*-dharma-My regulative principles in the renounced order; *tina*-bāre-three times; *śīte*-in the winter; *snāna*-bath; *bhūmite*-on the ground; *śayana*-lying down.



TRANSLATION



"Being a sannyāsī, I have a duty to lie down on the ground and take a bath three times a day, even during the winter. But Mukunda becomes very unhappy when he sees My severe austerities.





TEXT 24





antare duḥkhī mukunda, nāhi kahe mukhe



ihāra duḥkha dekhi' mora dvi-guṇa haye duḥkhe



SYNONYMS



*antare*-within himself; *duḥkhī*-unhappy; *mukunda*-Mukunda; *nāhi*-not; *kahe*-says; *mukhe*-in the mouth; *ihāra*-of him; *duḥkha*-the unhappiness; *dekhi'*-seeing; *mora*-My; *dvi*-guṇa-twice; *haye*-there is; *duḥkhe*-the unhappiness.



TRANSLATION



"Of course, Mukunda does not say anything, but I know that he is very unhappy within, and upon seeing him unhappy, I become twice as unhappy.





TEXT 25





āmi ta'--sannyāsī, dāmodara--brahmacārī



sadā rahe āmāra upara śikṣā-daṇḍa dhari'



SYNONYMS



*āmi ta'*-I indeed; *sannyāsī*-in the renounced order of life; *dāmodara*-of the name Dāmodara; *brahmacārī*-in a stage of complete celibacy; *sadā*-always; *rahe*-remains; *āmāra upara*-on Me; *śikṣā-daṇḍa*-a stick for My education; *dhari'*-keeping.



TRANSLATION



"Although I am in the renounced order of life and Dāmodara is a brahmacārī, he still keeps a stick in his hand just to educate Me.





TEXT 26





iṅhāra āge āmi nā jāni vyavahāra



iṅhāre nā bhāya svatantra caritra āmāra



SYNONYMS



*iṅhāra āge*-in front of him; *āmi*-I; *nā*-not; *jāni*-know; *vyavahāra*-social etiquette; *iṅhāre*-for him; *nā*-not; *bhāya*-exists; *svatantra*-independent; *caritra*-character; *āmāra*-My.



TRANSLATION



"According to Dāmodara, I am still a neophyte as far as social etiquette is concerned; therefore he does not like My independent nature.





TEXT 27





lokāpekṣā nāhi iṅhāra kṛṣṇa-kṛpā haite



āmi lokāpekṣā kabhu nā pāri chāḍite



SYNONYMS



*loka*-apekṣā-care for society; *nāhi*-there is none; *iṅhāra*-of Dāmodara; *kṛṣṇa-kṛpā*-the mercy of the Lord; *haite*-from; *āmi*-I; *loka*-apekṣā-dependence on public opinion; *kabhu*-at any time; *nā*-not; *pāri*-able; *chāḍite*-to give up.



TRANSLATION



"Dāmodara Paṇḍita and others are more advanced in receiving the mercy of Lord Kṛṣṇa; therefore they are independent of public opinion. As such, they want Me to enjoy sense gratification, even though it be unethical. But since I am a poor sannyāsī, I cannot abandon the duties of the renounced order, and therefore I follow them strictly.



PURPORT



A brahmacārī is supposed to assist a sannyāsī; therefore a brahmacārī should not try to instruct a sannyāsī. That is the etiquette. Consequently Dāmodara should not have advised Caitanya Mahāprabhu of His duty.





TEXT 28





ataeva tumi saba raha nīlācale



dina kata āmi tīrtha bhramiba ekale"



SYNONYMS



*ataeva*-therefore; *tumi*-you; *saba*-all; *raha*-remain; *nīlācale*-at Jagannātha Purī; *dina*-days; *kata*-some; *āmi*-I; *tīrtha*-the sacred places of pilgrimage; *bhramiba*-I shall tour; *ekale*-alone.



TRANSLATION



"You should all therefore remain here in Nīlācala for some days while I tour the sacred places of pilgrimage alone."





TEXT 29





iṅhā-sabāra vaśa prabhu haye ye ye guṇe



doṣāropa-cchale kare guṇa āsvādane



SYNONYMS



*iṅhā-sabāra*-of all the devotees; *vaśa*-controlled; *prabhu*-the Lord; *haye*-is; *ye ye*-whatever; *guṇe*-by the qualities; *doṣa-āropa*-chale-on the plea of attributing faults; *kare*-does; *guṇa*-high qualities; *āsvādane*-tasting.



TRANSLATION



Actually the Lord was controlled by the good qualities of all His devotees. On the pretense of attributing faults, He tasted all these qualities.



PURPORT



All the accusations made by Śrī Caitanya Mahāprabhu against His beloved devotees actually showed His great appreciation of their intense love for Him. Yet He mentioned these faults one after another as if He were offended by their intense affection. The personal associates of Śrī Caitanya Mahāprabhu sometimes behaved contrary to regulative principles out of intense love for the Lord, and because of their love Śrī Caitanya Mahāprabhu Himself sometimes violated the regulative principles of a sannyāsī. In the eyes of the public, such violations are not good, but Śrī Caitanya Mahāprabhu was so controlled by His devotees' love that He was obliged to break some of the rules. Although accusing them, Śrī Caitanya Mahāprabhu was indirectly indicating that He was very satisfied with their behavior in pure love of Godhead. Therefore in verse 27 He mentions that His devotees and associates place more importance on love of Kṛṣṇa than on social etiquette. There are many instances of devotional service rendered by previous ācāryas who did not care about social behavior when intensely absorbed in love for Kṛṣṇa. Unfortunately, as long as we are within this material world, we must observe social customs to avoid criticism by the general populace. This is Śrī Caitanya Mahāprabhu's desire.





TEXT 30





caitanyera bhakta-vātsalya--akathya-kathana



āpane vairāgya-duḥkha karena sahana



SYNONYMS



*caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *bhakta-vātsalya*-the love for His devotees; *akathya*-kathana-indescribable by words; *āpane*-personally; *vairāgya*-of the renounced order; *duḥkha*-unhappiness; *karena*-does; *sahana*-toleration.



TRANSLATION



No one can properly describe Lord Śrī Caitanya Mahāprabhu's affection for His devotees. He always tolerated all kinds of personal unhappiness resulting from His acceptance of the renounced order of life.





TEXT 31





sei duḥkha dekhi' yei bhakta duḥkha pāya



sei duḥkha tāṅra śaktye sahana nā yāya



SYNONYMS



*sei duḥkha*-that unhappiness; *dekhi'*-seeing; *yei*-whatever; *bhakta*-the devotees; *duḥkha*-unhappiness; *pāya*-get; *sei duḥkha*-that unhappiness; *tāṅra*-His; *śaktye*-by the power; *sahana*-toleration; *nā*-not; *yāya*-possible.



TRANSLATION



The regulative principles observed by Caitanya Mahāprabhu were sometimes intolerable, and all the devotees became greatly affected by them. Although strictly observing the regulative principles, Caitanya Mahāprabhu could not tolerate the unhappiness felt by His devotees.





TEXT 32





guṇe doṣodgāra-cchale sabā niṣedhiyā



ekākī bhramibena tīrtha vairāgya kariyā



SYNONYMS



*guṇe*-in the good qualities; *doṣa*-udgāra-chale-on the plea of attributing faults; *sabā*-all of them; *niṣedhiyā*-forbidding; *ekākī*-alone; *bhramibena*-will tour; *tīrtha*-the sacred places of pilgrimage; *vairāgya*-regulative principles of the renounced order of life; *kariyā*-observing.



TRANSLATION



Therefore, to prevent them from accompanying Him and becoming unhappy, Śrī Caitanya Mahāprabhu declared their good qualities to be faults.



PURPORT



The Lord wanted to tour all the places of pilgrimage alone and strictly observe the duties of the renounced order.





TEXT 33





tabe cāri-jana bahu minati karila



svatantra īśvara prabhu kabhu nā mānila



SYNONYMS



*tabe*-thereafter; *cāri*-jana-four men; *bahu*-many; *minati*-petitions; *karila*-submitted; *svatantra*-independent; *īśvara*-the Supreme Personality of Godhead; *prabhu*-Śrī Caitanya Mahāprabhu; *kabhu*-at any time; *nā*-not; *mānila*-accepted.



TRANSLATION



Four devotees then humbly insisted that they go with the Lord, but Śrī Caitanya Mahāprabhu, being the independent Supreme Personality of Godhead, did not accept their request.





TEXT 34





tabe nityānanda kahe,--ye ājñā tomāra



duḥkha sukha ye ha-uk kartavya āmāra



SYNONYMS



*tabe*-thereupon; *nityānanda*-Lord Nityānanda Prabhu; *kahe*-says; *ye ājñā*-whatever order; *tomāra*-Your; *duḥkha sukha*-distress or happiness; *ye*-whatever; *ha*-uk-let there be; *kartavya*-the duty; *āmāra*-My.



TRANSLATION



Thereupon Lord Nityānanda said, "Whatever You order is My duty, regardless of whether it results in happiness or unhappiness.





TEXT 35





kintu eka nivedana karoṅ āra bāra



vicāra kariyā tāhā kara aṅgīkāra



SYNONYMS



*kintu*-but; *eka*-one; *nivedana*-petition; *karoṅ*-I do; *āra bāra*-again; *vicāra*-consideration; *kariyā*-giving; *tāhā*-that; *kara*-do; *aṅgīkāra*-acceptance.



TRANSLATION



"Yet I still submit one petition to You. Please consider it, and if You think it proper, please accept it.





TEXT 36





kaupīna, bahir-vāsa āra jala-pātra



āra kichu nāhi yābe, sabe ei mātra



SYNONYMS



*kaupīna*-loincloth; *bahir*-vāsa-outer garments; *āra*-and; *jala*-pātra-waterpot; *āra kichu*-anything else; *nāhi*-not; *yābe*-will go; *sabe*-all; *ei*-this; *mātra*-only.



TRANSLATION



"You must take with You a loincloth, external clothes and a waterpot. You should take nothing more than this.





TEXT 37





tomāra dui hasta baddha nāma-gaṇane



jala-pātra-bahirvāsa vahibe kemane



SYNONYMS



*tomāra*-Your; *dui*-two; *hasta*-hands; *baddha*-engaged; *nāma*-the holy name; *gaṇane*-in counting; *jala*-pātra-waterpot; *bahir*-vāsa-external garments; *vahibe*-will carry; *kemane*-how.



TRANSLATION



"Since Your two hands will always be engaged in chanting and counting the holy names, how will You be able to carry the waterpot and external garments?



PURPORT



From this verse it is clear that Caitanya Mahāprabhu was chanting the holy names a fixed number of times daily. The Gosvāmīs used to follow in the footsteps of Śrī Caitanya Mahāprabhu, and Haridāsa Ṭhākura also followed this principle. Concerning the Gosvāmīs-Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Śrīla Raghunātha Bhaṭṭa Gosvāmī, Śrīla Jīva Gosvāmī, Śrīla Gopāla Bhaṭṭa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī-Śrīnivāsa Ācārya confirms: saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ. (Ṣaḍ-gosvāmy-aṣṭaka 6) In addition to other duties, Śrī Caitanya Mahāprabhu introduced the system of chanting the holy name of the Lord a fixed number of times daily, as confirmed in this verse (tomāra dui hasta baddha nāma-gaṇane). Caitanya Mahāprabhu used to count on His fingers. While one hand was engaged in chanting, the other hand kept the number of rounds. This is corroborated in the Caitanya-candrāmṛta and also in Śrīla Rūpa Gosvāmī's Stava-mālā:





badhnan prema-bhara-prakampita-karo granthīn kaṭī-dorakaiḥ

saṅkhyātuṁ nija-loka-maṅgala-hare-kṛṣṇeti nāmnāṁ japan



(Caitanya-candrāmṛta 16)





hare kṛṣṇety uccaiḥ sphurita-rasano nāma-gaṇanā-

kṛta-granthi-śreṇī-subhaga-kaṭi-sūtrojjvala-karaḥ



(Prathama-Caitanyāṣṭaka 5)





Therefore devotees in the line of Śrī Caitanya Mahāprabhu must chant at least sixteen rounds daily, and this is the number prescribed by the International Society for Krishna Consciousness. Haridāsa Ṭhākura daily chanted 300,000 names. Sixteen rounds is about 28,000 names. There is no need to imitate Haridāsa Ṭhākura or the other Gosvāmīs, but chanting the holy name a fixed number of times daily is essential for every devotee.





TEXT 38





premāveśe pathe tumi habe acetana



e-saba sāmagrī tomāra ke kare rakṣaṇa



SYNONYMS



*prema-āveśe*-in ecstatic love of God; *pathe*-on the way; *tumi*-You; *habe*-will be; *acetana*-unconscious; *e-saba*-all this; *sāmagrī*-paraphernalia; *tomāra*-Your; *ke*-who; *kare*-does; *rakṣaṇa*-protection.



TRANSLATION



"When, along the way, You fall unconscious in ecstatic love of Godhead, who will protect Your belongings-the waterpot, garments and so forth?"





TEXT 39





'kṛṣṇadāsa'-nāme ei sarala brāhmaṇa



iṅho saṅge kari' laha, dhara nivedana



SYNONYMS



*kṛṣṇadāsa*-nāme-named Kṛṣṇadāsa; *ei*-this; *sarala*-simple; *brāhmaṇa*-brāhmaṇa; *iṅho*-he; *saṅge*-with You; *kari'*-accepting; *laha*-take; *dhara*-just catch; *nivedana*-the petition.



TRANSLATION



Śrī Nityānanda Prabhu continued, "Here is a simple brāhmaṇa named Kṛṣṇadāsa. Please accept him and take him with You. That is My request.



PURPORT



This Kṛṣṇadāsa, known as Kālā Kṛṣṇadāsa, is not the Kālā Kṛṣṇadāsa mentioned in the Eleventh Chapter, verse 37, of the *Ādi-līlā*. The Kālā Kṛṣṇadāsa mentioned in the Eleventh Chapter is one of the twelve gopālas (cowherd boys) who appeared to substantiate the pastimes of Lord Caitanya Mahāprabhu. He is known as a great devotee of Lord Nityānanda Prabhu. The brāhmaṇa named Kālā Kṛṣṇadāsa who went with Śrī Caitanya to South India and later to Bengal is mentioned in the *Madhya-līlā*, Tenth Chapter, verses 62-79. One should not take these two to be the same person.





TEXT 40





jala-pātra-vastra vahi' tomā-saṅge yābe



ye tomāra icchā, kara, kichu nā balibe



SYNONYMS



*jala*-pātra-waterpot; *vastra*-and garments; *vahi'*-carrying; *tomā*-saṅge-with You; *yābe*-will go; *ye*-whatever; *tomāra icchā*-Your desire; *kara*-You do; *kichu nā balibe*-he will not say anything.



TRANSLATION



"He will carry Your waterpot and garments. You may do whatever You like; he will not say a word."





TEXT 41





tabe tāṅra vākya prabhu kari' aṅgīkāre



tāhā-sabā lañā gelā sārvabhauma-ghare



SYNONYMS



*tabe*-thereupon; *tāṅra*-of Lord Nityānanda Prabhu; *vākya*-the words; *prabhu*-Lord Caitanya Mahāprabhu; *kari'*-doing; *aṅgīkāre*-acceptance; *tāhā-sabā*-all of them; *lañā*-taking; *gelā*-went; *sārvabhauma-ghare*-to the house of Sārvabhauma Bhaṭṭācārya.



TRANSLATION



Accepting the request of Lord Nityānanda Prabhu, Lord Caitanya took all His devotees and went to the house of Sārvabhauma Bhaṭṭācārya.





TEXT 42





namaskari' sārvabhauma āsana nivedila



sabākāre mili' tabe āsane vasila



SYNONYMS



*namaskari'*-offering obeisances; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *āsana*-sitting places; *nivedila*-offered; *sabākāre*-all of them; *mili'*-meeting; *tabe*-after that; *āsane vasila*-he took his seat.



TRANSLATION



As soon as they entered his house, Sārvabhauma Bhaṭṭācārya offered the Lord obeisances and a place to sit. After seating all the others, the Bhaṭṭācārya took his seat.





TEXT 43





nānā kṛṣṇa-vārtā kahi' kahila tāṅhāre



'tomāra ṭhāñi āilāṅ ājñā māgibāre



SYNONYMS



*nānā*-various; *kṛṣṇa*-vārtā-topics on Lord Kṛṣṇa; *kahi'*-discussing; *kahila*-He informed; *tāṅhāre*-Sārvabhauma Bhaṭṭācārya; *tomāra ṭhāñi*-to your place; *āilāṅ*-I have come; *ājñā*-order; *māgibāre*-to beg.



TRANSLATION



After they had discussed various topics about Lord Kṛṣṇa, Śrī Caitanya Mahāprabhu informed Sārvabhauma Bhaṭṭācārya, "I have come to your place just to receive your order.





TEXT 44





sannyāsa kari' viśvarūpa giyāche dakṣiṇe



avaśya kariba āmi tāṅra anveṣaṇe



SYNONYMS



*sannyāsa kari'*-after accepting the sannyāsa order; *viśvarūpa*-Viśvarūpa (the elder brother of Śrī Caitanya Mahāprabhu); *giyāche*-has gone; *dakṣiṇe*-to South India; *avaśya*-certainly; *kariba*-shall do; *āmi*-I; *tāṅra*-of Him; *anveṣaṇe*-searching for.



TRANSLATION



"My elder brother, Viśvarūpa, has taken sannyāsa and gone to South India. Now I must go search for Him.





TEXT 45





ājñā deha, avaśya āmi dakṣiṇe caliba



tomāra ājñāte sukhe leuṭi' āsiba'



SYNONYMS



*ājñā deha*-please give permission; *avaśya*-certainly; *āmi*-I; *dakṣiṇe*-in South India; *caliba*-shall go; *tomāra*-your; *ājñāte*-by the order; *sukhe*-in happiness; *leuṭi'*-returning; *āsiba*-I shall come.



TRANSLATION



"Please permit Me to go, for I must tour South India. With your permission, I shall soon return very happily."





TEXT 46





śuni' sārvabhauma hailā atyanta kātara



caraṇe dhariyā kahe viṣāda-uttara



SYNONYMS



*śuni'*-hearing this; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *hailā*-became; *atyanta*-greatly; *kātara*-agitated; *caraṇe*-the lotus feet; *dhariyā*-taking; *kahe*-says; *viṣāda*-of lamentation; *uttara*-a reply.

TRANSLATION



Upon hearing this, Sārvabhauma Bhaṭṭācārya became very agitated. Catching hold of the lotus feet of Caitanya Mahāprabhu, he gave this sorrowful reply.





TEXT 47





'bahu-janmera puṇya-phale pāinu tomāra saṅga



hena-saṅga vidhi mora karileka bhaṅga



SYNONYMS



*bahu-janmera*-of many births; *puṇya*-phale-as the fruit of pious activities; *pāinu*-I got; *tomāra*-Your; *saṅga*-association; *hena*-saṅga-such association; *vidhi*-providence; *mora*-my; *karileka*-has done; *bhaṅga*-breaking.



TRANSLATION



"After many births, due to some pious activity I got Your association. Now providence is breaking this invaluable association.





TEXT 48





śire vajra paḍe yadi, putra mari' yāya



tāhā sahi, tomāra viccheda sahana nā yāya



SYNONYMS



*śire*-on the head; *vajra*-a thunderbolt; *paḍe*-falls; *yadi*-if; *putra*-son; *mari'*-dying; *yāya*-goes; *tāhā*-that; *sahi*-I can tolerate; *tomāra*-Your; *viccheda*-separation; *sahana*-enduring; *nā yāya*-cannot be done.



TRANSLATION



"If a thunderbolt falls on my head or if my son dies, I can tolerate it. But I cannot endure the unhappiness of Your separation.





TEXT 49





svatantra-īśvara tumi karibe gamana



dina katho raha, dekhi tomāra caraṇa'



SYNONYMS



*svatantra-īśvara*-the independent Supreme Personality of Godhead; *tumi*-You; *karibe*-will make; *gamana*-departure; *dina*-days; *katho*-some; *raha*-please stay; *dekhi*-I may see; *tomāra caraṇa*-Your lotus feet.



TRANSLATION



"My dear Lord, You are the independent Supreme Personality of Godhead. Certainly You will depart. I know that. Still, I ask You to stay here a few days more so that I can see Your lotus feet."





TEXT 50





tāhāra vinaye prabhura śithila haila mana



rahila divasa katho, nā kaila gamana



SYNONYMS



*tāhāra*-of Sārvabhauma Bhaṭṭācārya; *vinaye*-on the request; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *śithila*-slackened; *haila*-became; *mana*-the mind; *rahila*-stayed; *divasa*-days; *katho*-a few; *nā*-not; *kaila*-did; *gamana*-departure.



TRANSLATION



Upon hearing Sārvabhauma Bhaṭṭācārya's request, Caitanya Mahāprabhu relented. He stayed a few days longer and did not depart.





TEXT 51





bhaṭṭācārya āgraha kari' karena nimantraṇa



gṛhe pāka kari' prabhuke karā'na bhojana



SYNONYMS



*bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *āgraha*-eagerness; *kari'*-showing; *karena*-did; *nimantraṇa*-invitation; *gṛhe*-at home; *pāka*-cooking; *kari'*-doing; *prabhuke*-Lord Śrī Caitanya Mahāprabhu; *karā'na*-made; *bhojana*-eating.



TRANSLATION



The Bhaṭṭācārya eagerly invited Lord Caitanya Mahāprabhu to his home and fed Him very nicely.





TEXT 52





tāṅhāra brāhmaṇī, tāṅra nāma--'ṣāṭhīra mātā'



rāndhi' bhikṣā dena teṅho, āścarya tāṅra kathā



SYNONYMS



*tāṅhāra brāhmaṇī*-his wife; *tāṅra nāma*-her name; *ṣāṭhīra mātā*-the mother of Ṣāṭhī; *rāndhi'*-cooking; *bhikṣā dena*-offers food; *teṅho*-she; *āścarya*-wonderful; *tāṅra*-her; *kathā*-narration.



TRANSLATION



The Bhaṭṭācārya's wife, whose name was Ṣāṭhīmātā (the mother of Ṣāṭhī), did the cooking. The narrations of these pastimes are very wonderful.





TEXT 53





āge ta' kahiba tāhā kariyā vistāra



ebe kahi prabhura dakṣiṇa-yātrā-samācāra



SYNONYMS



*āge*-later; *ta'*-indeed; *kahiba*-I shall speak; *tāhā*-all those incidents; *kariyā*-doing; *vistāra*-elaboration; *ebe*-now; *kahi*-let me describe; *prabhura*-of Lord Caitanya Mahāprabhu; *dakṣiṇa*-in South India; *yātrā*-of the touring; *samācāra*-the narration.



TRANSLATION



Later I shall tell about this in elaborate detail, but at present I wish to describe Śrī Caitanya Mahāprabhu's South Indian tour.





TEXT 54





dina pāṅca rahi' prabhu bhaṭṭācārya-sthāne



calibāra lāgi' ājñā māgilā āpane



SYNONYMS



*dina pāṅca*-five days; *rahi'*-staying; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *bhaṭṭācārya*-sthāne-at Sārvabhauma Bhaṭṭācārya's place; *calibāra lāgi'*-for starting; *ājñā*-order; *māgilā*-begged; *āpane*-personally.



TRANSLATION



After staying five days at the home of Sārvabhauma Bhaṭṭācārya, Śrī Caitanya Mahāprabhu personally asked his permission to depart for South India.





TEXT 55





prabhura āgrahe bhaṭṭācārya sammata ha-ilā



prabhu tāṅre lañā jagannātha-mandire gelā



SYNONYMS



*prabhura āgrahe*-by the eagerness of Śrī Caitanya Mahāprabhu; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *sammata ha*-ilā-became agreeable; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tāṅre*-him (Sārvabhauma Bhaṭṭācārya); *lañā*-taking; *jagannātha-mandire*-to the temple of Lord Jagannātha; *gelā*-went.



TRANSLATION



After receiving the Bhaṭṭācārya's permission, Lord Caitanya Mahāprabhu went to see Lord Jagannātha in the temple. He took the Bhaṭṭācārya with Him.





TEXT 56





darśana kari' ṭhākura-pāśa ājñā māgilā



pūjārī prabhure mālā-prasāda āni' dilā



SYNONYMS



*darśana kari'*-visiting the Lord; *ṭhākura*-pāśa-from the Lord; *ājñā māgilā*-begged permission; *pūjārī*-the priest; *prabhure*-unto Lord Śrī Caitanya Mahāprabhu; *mālā*-garland; *prasāda*-remnants of food; *āni'*-bringing; *dilā*-delivered.



TRANSLATION



Seeing Lord Jagannātha, Śrī Caitanya Mahāprabhu also begged His permission. The priest then immediately delivered prasāda and a garland to Lord Caitanya.





TEXT 57





ājñā-mālā pāñā harṣe namaskāra kari'



ānande dakṣiṇa-deśe cale gaurahari



SYNONYMS



*ājñā-mālā*-the garland of permission; *pāñā*-getting; *harṣe*-in great jubilation; *namaskāra*-obeisances; *kari'*-offering; *ānande*-with great pleasure; *dakṣiṇa-deśe*-to South India; *cale*-goes; *gaurahari*-Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



Thus receiving Lord Jagannātha's permission in the form of a garland, Śrī Caitanya Mahāprabhu offered obeisances, and then in great jubilation He prepared to depart for South India.





TEXT 58





bhaṭṭācārya-saṅge āra yata nija-gaṇa



jagannātha pradakṣiṇa kari' karilā gamana



SYNONYMS



*bhaṭṭācārya*-saṅge-with Sārvabhauma Bhaṭṭācārya; *āra*-and; *yata*-all; *nija*-gaṇa-personal devotees; *jagannātha*-Lord Jagannātha; *pradakṣiṇa*-circumambulation; *kari'*-finishing; *karilā*-made; *gamana*-departure.



TRANSLATION



Accompanied by His personal associates and Sārvabhauma Bhaṭṭācārya, Śrī Caitanya Mahāprabhu circumambulated the altar of Jagannātha. The Lord then departed on His South Indian tour.





TEXT 59





samudra-tīre tīre ālālanātha-pathe



sārvabhauma kahilena ācārya-gopīnāthe



SYNONYMS



*samudra*-tīre-on the shore of the sea; *tīre*-on the shore; *ālālanātha*-pathe-on the path to the temple of Ālālanātha; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *kahilena*-said; *ācārya-gopīnāthe*-to Gopīnātha Ācārya.



TRANSLATION



While the Lord was going along the path to Ālālanātha, which was located on the seashore, Sārvabhauma Bhaṭṭācārya gave the following orders to Gopīnātha Ācārya.





TEXT 60





cāri kopīna-bahirvāsa rākhiyāchi ghare



tāhā, prasādānna, lañā āisa vipra-dvāre



SYNONYMS



*cāri kopīna*-bahirvāsa-four sets of loincloths and external clothing; *rākhiyāchi*-I have kept; *ghare*-at home; *tāhā*-that; *prasāda*-anna-remnants of food of Lord Jagannātha; *lañā*-taking; *āisa*-come here; *vipra-dvāre*-by means of some brāhmaṇa.



TRANSLATION



"Bring the four sets of loincloths and outer garments I keep at home, and also some prasāda of Lord Jagannātha's. You may carry these things with the help of some brāhmaṇa."





TEXT 61





tabe sārvabhauma kahe prabhura caraṇe



avaśya pālibe, prabhu, mora nivedane



SYNONYMS



*tabe*-thereafter; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *kahe*-said; *prabhura caraṇe*-unto the lotus feet of the Lord; *avaśya*-certainly; *pālibe*-You will keep; *prabhu*-my Lord; *mora*-my; *nivedane*-request.



TRANSLATION



While Lord Śrī Caitanya Mahāprabhu was departing, Sārvabhauma Bhaṭṭācārya submitted the following at His lotus feet, "My Lord, I have one final request that I hope You will kindly fulfill.





TEXT 62





'rāmānanda rāya' āche godāvarī-tīre



adhikārī hayena teṅho vidyānagare



SYNONYMS



*rāmānanda rāya*-Rāmānanda Rāya; *āche*-there is; *godāvarī*-tīre-on the bank of river Godāvarī; *adhikārī*-a responsible officer; *hayena*-is; *teṅho*-he; *vidyā-nagare*-in the town known as Vidyānagara.



TRANSLATION



"In the town of Vidyānagara, on the bank of the Godāvarī, there is a responsible government officer named Rāmānanda Rāya.



PURPORT



In his Amṛta-pravāha-bhāṣya, Bhaktivinoda Ṭhākura states that Vidyānagara is today known as Porbandar. There is another Porbandar in western India in the province of Gujarat.





TEXT 63





śūdra viṣayi-jñāne upekṣā nā karibe



āmāra vacane tāṅre avaśya milibe



SYNONYMS



*śūdra*-the fourth social division; *viṣayi-jñāne*-by the impression of being a worldly man; *upekṣā*-negligence; *nā karibe*-should not do; *āmāra*-my; *vacane*-on the request; *tāṅre*-him; *avaśya*-certainly; *milibe*-You shouid meet.



TRANSLATION



"Please do not neglect him, thinking he belongs to a śūdra family engaged in material activities. It is my request that You meet him without fail."



PURPORT



In the varṇāśrama-dharma, the śūdra is the fourth division in the social status. Paricaryātmakaṁ karma śūdrasyāpi svabhāva-jam (Bg. 18.44). Śūdras are meant to engage in the service of the three higher classes-brāhmaṇas, kṣatriyas and vaiśyas. Śrī Rāmānanda Rāya belonged to the karaṇa class, which is the equivalent of the kāyastha class in Bengal. This class is regarded all over India as śūdra. It is said that the Bengali kāyasthas were originally engaged as servants of brāhmaṇas who came from North India to Bengal. Later, the clerical class became the kāyasthas in Bengal. Now there are many mixed classes known as kāyastha. Sometimes it is said in Bengal that those who cannot claim any particular class belong to the kāyastha class. Although these kāyasthas or karaṇas are considered śūdras, they are very intelligent and highly educated. Most of them are professionals such as lawyers or politicians. Thus in Bengal the kāyasthas are sometimes considered kṣatriyas. In Orissa, however, the kāyastha class, which includes the karaṇas, is considered in the śūdra category. Śrīla Rāmānanda Rāya belonged to this karaṇa class; therefore he was considered a śūdra. He was also the governor of South India under the regime of Mahārāja Pratāparudra of Orissa. In other words, Sārvabhauma Bhaṭṭācārya informed Lord Caitanya Mahāprabhu that Rāmānanda Rāya, although belonging to the śūdra class, was a highly responsible government officer. As far as spiritual advancement is concerned, materialists, politicians and śūdras are generally disqualified. Sārvabhauma Bhaṭṭācārya therefore requested that Lord Caitanya Mahāprabhu not neglect Rāmānanda Rāya, who was highly advanced spiritually although he was born a śūdra and a materialist.





A viṣayī is one who is attached to family life and is interested only in wife, children and worldly sense gratification. The senses can be engaged either in worldly enjoyment or in the service of the Lord. Those who are not engaged in the service of the Lord and are interested only in material sense gratification are called viṣayī. Śrīla Rāmānanda Rāya was engaged in government service, and he belonged to the karaṇa class. He was certainly not a sannyāsī in saffron cloth, yet he was in the transcendental position of a paramahaṁsa householder. Before becoming Caitanya Mahāprabhu's disciple, Sārvabhauma Bhaṭṭācārya considered Rāmānanda Rāya an ordinary viṣayī because he was a householder engaged in government service. However, when the Bhaṭṭācārya was actually enlightened in Vaiṣṇava philosophy, he could understand the exalted transcendental position of Śrī Rāmānanda Rāya; therefore he referred to him as adhikārī. An adhikārī is one who knows the transcendental science of Kṛṣṇa and is engaged in His service; therefore all gṛhastha devotees are designated as dāsa adhikārī.





TEXT 64





tomāra saṅgera yogya teṅho eka jana



pṛthivīte rasika bhakta nāhi tāṅra sama



SYNONYMS



*tomāra*-Your; *saṅgera*-of association; *yogya*-fit; *teṅho*-he (Rāmānanda Rāya); *eka*-one; *jana*-person; *pṛthivīte*-in the world; *rasika*-expert in transcendental mellows; *bhakta*-devotee; *nāhi*-there is none; *tāṅra sama*-like him.



TRANSLATION



Sārvabhauma Bhaṭṭācārya continued, "Rāmānanda Rāya is a fit person to associate with You; no other devotee can compare with him in knowledge of the transcendental mellows.





TEXT 65





pāṇḍitya āra bhakti-rasa,--duṅhera teṅho sīmā



sambhāṣile jānibe tumi tāṅhāra mahimā



SYNONYMS



*pāṇḍitya*-learning; *āra*-and; *bhakti-rasa*-the mellows of devotional service; *duṅhera*-of these two; *teṅho*-he; *sīmā*-the limit; *sambhāṣile*-when You talk with him; *jānibe*-will know; *tumi*-You; *tāṅhāra*-his; *mahimā*-glories.



TRANSLATION



"He is a most learned scholar as well as an expert in devotional mellows. Actually he is most exalted, and if You talk with him, You will see how glorious he is.





TEXT 66





alaukika vākya ceṣṭā tāṅra nā bujhiyā



parihāsa kariyāchi tāṅre 'vaiṣṇava' baliyā



SYNONYMS



*alaukika*-uncommon; *vākya*-words; *ceṣṭā*-endeavor; *tāṅra*-his; *nā*-without; *bujhiyā*-understanding; *parihāsa*-joking; *kariyāchi*-I have done; *tāṅre*-unto him; *vaiṣṇava*-a devotee of the Lord; *baliyā*-as.



TRANSLATION



"I could not realize when I first spoke with Rāmānanda Rāya that his topics and endeavors were all transcendentally uncommon. I made fun of him simply because he was a Vaiṣṇava."



PURPORT



Anyone who is a not a Vaiṣṇava, or an unalloyed devotee of the Supreme Lord, must be a materialist. A Vaiṣṇava living according to Śrī Caitanya Mahāprabhu's injunctions is certainly not on the materialistic platform. Caitanya means "spiritual force." All of Śrī Caitanya Mahāprabhu's activities were carried out on the platform of spiritual understanding; therefore only those who are on the spiritual platform are able to understand the activities of Śrī Caitanya Mahāprabhu. Materialistic persons who cannot are generally known as karmīs or jñānīs. The jñānīs are mental speculators who simply try to understand what is spirit and what is soul. Their process is neti neti: "This is not spirit, this is not Brahman." The jñānīs are a little more advanced than the dull-headed karmīs, who are simply interested in sense gratification. Before becoming a Vaiṣṇava, Sārvabhauma Bhaṭṭācārya was a mental speculator (jñānī), and being such, he always cut jokes with Vaiṣṇavas. A Vaiṣṇava never agrees with the speculative system of the jñānīs. Both the jñānīs and karmīs depend on direct sense perception for their imperfect knowledge. The karmīs never agree to accept anything not directly perceived, and the jñānīs put forth only hypotheses. However, the Vaiṣṇavas, the unalloyed devotees of the Lord, do not follow the process of acquiring knowledge by direct sense perception or mental speculation. Because they are servants of the Supreme Lord, devotees receive knowledge directly from the Supreme Personality of Godhead as He speaks it in the *Bhagavad-gītā*, or sometimes as He imparts it from within as the caitya-guru. As stated in the *Bhagavad-gītā* (10.10):





teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te



"To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me." (Bg. 10.10)





The *Vedas* are considered to have been spoken by the Supreme Lord. They were first realized by Brahmā, who is the first created being within the universe (tene brahma hṛdā ya ādi-kavaye). Our process is to receive knowledge through the paramparā system, from Kṛṣṇa to Brahmā, to Nārada, Vyāsa, Śrī Caitanya Mahāprabhu and the six Gosvāmīs. By disciplic succession, Lord Brahmā was enlightened from within by the original person, Kṛṣṇa. Our knowledge is fully perfect due to being handed from master to disciple. A Vaiṣṇava is always engaged in the transcendental loving service of the Lord, and thus neither karmīs nor jñānīs can understand the activities of a Vaiṣṇava. It is said, vaiṣṇavera kriyā-mudrā vijñeha nā bujhaya: even the most learned man depending on direct perception of knowledge cannot understand the activities of a Vaiṣṇava. After being initiated into Vaiṣṇavism by Śrī Caitanya Mahāprabhu, Bhaṭṭācārya realized what a mistake he had made in trying to understand Rāmānanda Rāya, who was very learned and whose endeavors were all directed to rendering transcendental loving service to the Lord.





TEXT 67





tomāra prasāde ebe jāninu tāṅra tattva



sambhāṣile jānibe tāṅra yemana mahattva



SYNONYMS



*tomāra prasāde*-by Your mercy; *ebe*-now; *jāninu*-I have understood; *tāṅra*-of him (Rāmānanda Rāya); *tattva*-the truth; *sambhāṣile*-in talking together; *jānibe*-You will know; *tāṅra*-his; *yemana*-such; *mahattva*-greatness.



TRANSLATION



The Bhaṭṭācārya said, "By Your mercy I can now understand the truth about Rāmānanda Rāya. In talking with him, You also will acknowledge his greatness."





TEXT 68





aṅgīkāra kari' prabhu tāṅhāra vacana



tāṅre vidāya dite tāṅre kaila āliṅgana



SYNONYMS



*aṅgīkāra kari'*-accepting this proposal; *prabhu*-Lord Caitanya Mahāprabhu; *tāṅhāra*-of him (Sārvabhauma Bhaṭṭācārya); *vacana*-the request; *tāṅre*-unto him; *vidāya dite*-to offer farewell; *tāṅre*-him; *kaila*-did; *āliṅgana*-embracing.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu accepted Sārvabhauma Bhaṭṭācārya's request that He meet Rāmānanda Rāya. Bidding Sārvabhauma farewell, the Lord embraced him.





TEXT 69





"ghare kṛṣṇa bhaji' more kariha āśīrvāde



nīlācale āsi' yena tomāra prasāde"



SYNONYMS



*ghare*-at home; *kṛṣṇa*-Lord Kṛṣṇa; *bhaji'*-worshiping; *more*-unto Me; *kariha*-do; *āśīrvāde*-blessing; *nīlācale*-at Jagannātha Purī; *āsi'*-returning; *yena*-so that; *tomāra*-your; *prasāde*-by the mercy.



TRANSLATION



Śrī Caitanya Mahāprabhu asked the Bhaṭṭācārya to bless Him while he engaged in the devotional service of Lord Kṛṣṇa at home, so that by Sārvabhauma's mercy the Lord could return to Jagannātha Purī.



PURPORT



The word kariha āśīrvāde means "continue to bestow your blessings upon Me." Being a sannyāsī, Caitanya Mahāprabhu was on the highest platform of respect and adoration, whereas Sārvabhauma Bhaṭṭācārya, as a householder, was on the second platform. Therefore a sannyāsī is supposed to offer blessings to a gṛhastha. Now Śrī Caitanya Mahāprabhu by His practical behavior requested the blessings of a gṛhastha. This is the special significance of Śrī Caitanya Mahāprabhu's preaching. He gave equal status to everyone, regardless of material considerations. His movement is thoroughly spiritual. Although apparently a gṛhastha (householder), Sārvabhauma Bhaṭṭācārya was unlike the so-called karmīs interested in sense gratification. After being initiated by Śrī Caitanya Mahāprabhu, the Bhaṭṭācārya was perfectly situated in the spiritual order; therefore it was quite possible for him to offer blessings even to a sannyāsī. He was always engaged in the service of the Lord even at home. In our disciplic line we have the example of a perfect householder paramahaṁsa-Śrīla Bhaktivinoda Ṭhākura. In his book Śaraṇāgati, Bhaktivinoda Ṭhākura stated: ye-dina gṛhe, bhajana dekhi', gṛhete goloka bhāya (Śaraṇāgati 31.6). Whenever a householder glorifies the Supreme Lord in his home, his activities are immediately transformed into the activities of Goloka Vṛndāvana, spiritual activities taking place in the Goloka Vṛndāvana planet of Kṛṣṇa. Activities exhibited by Kṛṣṇa Himself at Bhauma Vṛndāvana, the Vṛndāvana-dhāma existing on this planet, are not different from His activities on the planet Goloka Vṛndāvana. This is proper realization of Vṛndāvana anywhere. In our Kṛṣṇa consciousness movement we inaugurated the New Vṛndāvana activities, wherein devotees are always engaged in the transcendental loving service of the Lord, and this is not different from Goloka Vṛndāvana. The conclusion is that one who acts strictly in the line of Śrī Caitanya Mahāprabhu is competent to offer blessings to sannyāsīs, even though he be a gṛhastha householder. Although he is in an exalted position, a sannyāsī yet must elevate himself to the transcendental platform by rendering service to the Lord. By his actual behavior, Caitanya Mahāprabhu begged the blessings of Sārvabhauma Bhaṭṭācārya. He set the example of how one should expect blessings from a Vaiṣṇava, regardless of his social position.





TEXT 70





eta bali' mahāprabhu karilā gamana



mūrcchita hañā tāhāṅ paḍilā sārvabhauma



SYNONYMS



*eta bali'*-saying this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *karilā*-made; *gamana*-departure; *mūrcchita*-fainted; *hañā*-becoming; *tāhāṅ*-there; *paḍilā*-fell down; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya.



TRANSLATION



Saying this, Śrī Caitanya Mahāprabhu departed on His tour, and Sārvabhauma Bhaṭṭācārya immediately fainted and fell to the ground.





TEXT 71





tāṅre upekṣiyā kaila śīghra gamana



ke bujhite pāre mahāprabhura citta-mana



SYNONYMS



*tāṅre*-unto Sārvabhauma Bhaṭṭācārya; *upekṣiyā*-not paying serious attention; *kaila*-did; *śīghra*-very fast; *gamana*-walking; *ke*-who; *bujhite*-to understand; *pāre*-is able; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *citta-mana*-the mind and intention.



TRANSLATION



Although Sārvabhauma Bhaṭṭācārya fainted, Śrī Caitanya Mahāprabhu did not take notice of him. Rather, He left quickly. Who can understand the mind and intention of Śrī Caitanya Mahāprabhu?



PURPORT



It was naturally expected that when Sārvabhauma Bhaṭṭācārya fainted and fell to the ground Śrī Caitanya Mahāprabhu would have taken care of him and waited for him to regain consciousness, but He did not do so. Rather, Śrī Caitanya Mahāprabhu immediately started on His tour. It is therefore very difficult to understand the activities of a transcendental person. Sometimes they may seem rather odd, but a transcendental personality remains in his position, unaffected by material considerations.





TEXT 72





mahānubhāvera cittera svabhāva ei haya



puṣpa-sama komala, kaṭhina vajra-maya



SYNONYMS



*mahā-anubhāvera*-of a great personality; *cittera*-of the mind; *svabhāva*-the nature; *ei haya*-this is; *puṣpa*-sama-like a flower; *komala*-soft; *kaṭhina*-hard; *vajra*-maya-like a thunderbolt.



TRANSLATION



This is the nature of the mind of an uncommon personality. Sometimes it is soft like a flower, but sometimes it is as hard as a thunderbolt.



PURPORT



The softness of a flower and the hardness of a thunderbolt are reconciled in the behavior of a great personality. The following quotation from Uttara-rāma-carita (2.7) explains this behavior. One may also consult *Madhya-līlā*, Third Chapter, verse 212.





TEXT 73





vajrād api kaṭhorāṇi



mṛdūni kusumād api



lokottarāṇāṁ cetāṁsi



ko nu vijñātum īśvaraḥ



SYNONYMS



*vajrāt api*-than a thunderbolt; *kaṭhorāṇi*-harder; *mṛdūni*-softer; *kusumāt api*-than a flower; *loka*-uttarāṇām-persons above the human platform of behavior; *cetāṁsi*-the hearts; *kaḥ*-who; *nu*-but; *vijñātum*-to understand; *īśvaraḥ*-able.



TRANSLATION



"The hearts of those above common behavior are sometimes harder than a thunderbolt and sometimes softer than a flower. How can one accommodate such contradictions in great personalities?"





TEXT 74





nityānanda prabhu bhaṭṭācārye uṭhāila



tāṅra loka-saṅge tāṅre ghare pāṭhāila



SYNONYMS



*nityānanda prabhu*-Lord Śrī Nityānanda Prabhu; *bhaṭṭācārye*-Sārvabhauma Bhaṭṭācārya; *uṭhāila*-raised; *tāṅra*-His; *loka*-saṅge-along with associates; *tāṅre*-him (the Bhaṭṭācārya); *ghare*-to his home; *pāṭhāila*-sent.



TRANSLATION



Lord Nityānanda Prabhu raised Sārvabhauma Bhaṭṭācārya and with the help of His men saw him to his home.





TEXT 75





bhakta-gaṇa śīghra āsi' laila prabhura sātha



vastra-prasāda lañā tabe āilā gopīnātha



SYNONYMS



*bhakta*-gaṇa-devotees; *śīghra*-very swiftly; *āsi'*-coming; *laila*-took; *prabhura*-of the Lord; *sātha*-the company; *vastra*-the garments; *prasāda*-and Lord Jagannātha's prasāda; *lañā*-with; *tabe*-thereafter; *āilā*-came; *gopīnātha*-Gopīnātha Ācārya.



TRANSLATION



Immediately all the devotees came and partook of Śrī Caitanya Mahāprabhu's company. Afterwards, Gopīnātha Ācārya came with the garments and prasāda.





TEXT 76





sabā-saṅge prabhu tabe ālālanātha āilā



namaskāra kari' tāre bahu-stuti kailā



SYNONYMS



*sabā*-saṅge-with all of them; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tabe*-then; *ālālanātha*-the place named Ālālanātha; *āilā*-reached; *namaskāra kari'*-offering obeisances; *tāre*-Lord Śrī Caitanya Mahāprabhu; *bahu*-stuti-many prayers; *kailā*-offered.



TRANSLATION



All the devotees followed Śrī Caitanya Mahāprabhu to a place known as Ālālanātha. There they all offered respects and various prayers.





TEXT 77





premāveśe nṛtya-gīta kaila kata-kṣaṇa



dekhite āilā tāhāṅ vaise yata jana



SYNONYMS



*prema-āveśe*-in the great ecstasy of love of Godhead; *nṛtya*-gīta-dancing and chanting; *kaila*-performed; *kata-kṣaṇa*-for some time; *dekhite*-to see; *āilā*-came; *tāhāṅ*-there; *vaise*-who live; *yata jana*-all the men.



TRANSLATION



In great ecstasy, Śrī Caitanya Mahāprabhu danced and chanted for some time. Indeed, all the neighbors came to see Him.





TEXT 78





caudikete saba loka bale 'hari' 'hari'



premāveśe madhye nṛtya kare gaurahari



SYNONYMS



*caudikete*-all around; *saba loka*-all persons; *bale*-shout; *hari hari*-the holy name of the Lord; *prema-āveśe*-in ecstatic love; *madhye*-in the middle; *nṛtya kare*-dances; *gaurahari*-Śrī Caitanya Mahāprabhu.



TRANSLATION



All around Śrī Caitanya Mahāprabhu, who is also known as Gaurahari, people began to shout the holy name of Hari. Lord Caitanya, immersed in His usual ecstasy of love, danced in the midst of them.





TEXT 79





kāñcana-sadṛśa deha, aruṇa vasana



pulakāśru-kampa-sveda tāhāte bhūṣaṇa



SYNONYMS



*kāñcana*-sadṛśa-like molten gold; *deha*-a body; *aruṇa*-saffron; *vasana*-garments; *pulaka*-aśru-standing of hair and crying; *kampa*-trembling; *sveda*-perspiration; *tāhāte*-therein; *bhūṣaṇa*-the ornaments.



TRANSLATION



The body of Śrī Caitanya Mahāprabhu was naturally very beautiful. It was like molten gold dressed in saffron cloth. Indeed, He was most beautiful for being ornamented with the ecstatic symptoms, which caused His hair to stand on end, tears to well in His eyes, and His body to tremble and perspire all over.





TEXT 80





dekhiyā lokera mane haila camatkāra



yata loka āise, keha nāhi yāya ghara



SYNONYMS



*dekhiyā*-seeing all this; *lokera*-of the people; *mane*-in the minds; *haila*-there was; *camatkāra*-astonishment; *yata*-all; *loka*-people; *āise*-came there; *keha*-anyone; *nāhi*-not; *yāya*-goes; *ghara*-home.



TRANSLATION



Everyone present was astonished to see Śrī Caitanya Mahāprabhu's dancing and His bodily transformations. Whoever came did not want to return home.





TEXT 81





keha nāce, keha gāya, 'śrī-kṛṣṇa' 'gopāla'



premete bhāsila loka,--strī-vṛddha-ābāla



SYNONYMS



*keha nāce*-someone dances; *keha gāya*-someone chants; *śrī-kṛṣṇa*-Lord Śrī Kṛṣṇa's name; *gopāla*-Gopāla's name; *premete*-in love of Godhead; *bhāsila*-floated; *loka*-all the people; *strī*-women; *vṛddha*-old men; *ā*-bāla-from the children.



TRANSLATION



Everyone-including children, old men and women-began to dance and chant the holy names of Śrī Kṛṣṇa and Gopāla. In this way they all floated in the ocean of love of Godhead.





TEXT 82





dekhi' nityānanda prabhu kahe bhakta-gaṇe



ei-rūpe nṛtya āge habe grāme-grāme



SYNONYMS



*dekhi'*-seeing this; *nityānanda*-Lord Nityānanda Prabhu; *prabhu*-the Lord; *kahe*-says; *bhakta*-gaṇe-unto the devotees; *ei-rūpe*-in this way; *nṛtya*-dancing; *āge*-ahead; *habe*-there will be; *grāme-grāme*-in every village.



TRANSLATION



Upon seeing the chanting and dancing of Lord Śrī Caitanya Mahāprabhu, Lord Nityānanda predicted that later there would be dancing and chanting in every village.



PURPORT



This prediction of Śrī Nityānanda Prabhu is applicable not only in India but also all over the world. That is now happening by His grace. The members of the International Society for Krishna Consciousness are now traveling from one village to another in the Western countries and are even carrying the Deity with them. These devotees distribute various scriptures all over the world. We hope that these devotees who are preaching the message of Śrī Caitanya Mahāprabhu will very seriously follow strictly in His footsteps. If they follow the rules and regulations and chant sixteen rounds daily, their endeavor to preach the cult of Śrī Caitanya Mahāprabhu will certainly be successful.





TEXT 83





atikāla haila, loka chāḍiyā nā yāya



tabe nityānanda-gosāñi sṛjilā upāya



SYNONYMS



*atikāla*-very late; *haila*-it was; *loka*-the people in general; *chāḍiyā*-giving up; *nā yāya*-do not go; *tabe*-at that time; nityānanda-Śrīla Nityānanda Prabhu; *gosāñi*-the spiritual master; *sṛjilā*-invented; *upāya*-a means.



TRANSLATION



Seeing that it was already getting late, Lord Nityānanda Prabhu, the spiritual master, invented a means to disperse the crowd.





TEXT 84





madhyāhna karite gelā prabhuke lañā



tāhā dekhi' loka āise caudike dhāñā



SYNONYMS



*madhyāhna karite*-to take lunch at noon; *gelā*-went; *prabhuke*-Lord Śrī Caitanya Mahāprabhu; *lañā*-taking; *tāhā dekhi'*-seeing that; *loka*-the people in general; *āise*-came; *caudike*-all around; *dhāñā*-running.



TRANSLATION



When Lord Nityānanda Prabhu took Śrī Caitanya Mahāprabhu for lunch at noon, everyone came running around Them.





TEXT 85





madhyāhna kariyā āilā devatā-mandire



nija-gaṇa praveśi' kapāṭa dila bahir-dvāre



SYNONYMS



*madhyāhna kariyā*-performing bathing, etc; *āilā*-came back; *devatā-mandire*-to the temple of the Lord; *nija*-gaṇa praveśi'-allowing His own men; *kapāṭa dila*-shut; *bahir-dvāre*-the outside door.



TRANSLATION



After finishing Their baths, They returned at noon to the temple. Admitting His own men, Śrī Nityānanda Prabhu closed the outside door.





TEXT 86





tabe gopīnātha dui-prabhure bhikṣā karāila



prabhura śeṣa prasādānna sabe bāṅṭi' khāila



SYNONYMS



*tabe*-thereupon; *gopīnātha*-Gopīnātha Ācārya; *dui*-prabhure-unto the two Lords Caitanya Mahāprabhu and Nityānanda Prabhu; *bhikṣā karāila*-gave prasāda to eat; *prabhura*-of the Lord; *śeṣa*-the remnants; *prasāda*-anna-food; *sabe*-all of them; *bāṅṭi'*-sharing; *kbāila*-ate.



TRANSLATION



Gopīnātha Ācārya then brought prasāda for the two Lords to eat, and after They had eaten, the remnants of the food were distributed to all the devotees.





TEXT 87





śuni' śuni' loka-saba āsi' bahir-dvāre



'hari' 'hari' bali' loka kolāhala kare



SYNONYMS



*śuni' śuni'*-hearing this; *loka-saba*-all the people; *āsi'*-coming there; *bahir-dvāre*-to the outside door; *hari hari*-the holy name of the Lord; *bali'*-chanting; *loka*-all the people; *kolāhala*-tumultuous sound; *kare*-made.



TRANSLATION



Hearing about this, everyone there came to the outside door and began chanting the holy name, "Hari! Hari!" Thus there was a tumultuous sound.





TEXT 88





tabe mahāprabhu dvāra karāila mocana



ānande āsiyā loka pāila daraśana



SYNONYMS



*tabe*-thereupon; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *dvāra*-the door; *karāila*-made; *mocana*-opening; *ānande*-in great pleasure; *āsiyā*-coming; *loka*-all the people; *pāila*-got; *daraśana*-sight.



TRANSLATION



After lunch, Śrī Caitanya Mahāprabhu made them open the door. In this way everyone received His audience with great pleasure.





TEXT 89





ei-mata sandhyā paryanta loka āse, yāya



'vaiṣṇava' ha-ila loka, sabe nāce, gāya



SYNONYMS



*ei-mata*-in this way; *sandhyā paryanta*-until evening; *loka*-people; *āse yāya*-come and go; *vaiṣṇava*-devotees; *ha*-ila-became; *loka*-all the people; *sabe*-all of them; *nāce*-dance; *gāya*-and chant.



TRANSLATION



The people came and went until evening, and all of them became Vaiṣṇava devotees and began to chant and dance.





TEXT 90





ei-rūpe sei ṭhāñi bhakta-gaṇa-saṅge



sei rātri goṅāilā kṛṣṇa-kathā-raṅge



SYNONYMS



*ei-rūpe*-in this way; *sei ṭhāñi*-in that place; *bhakta*-gaṇa-saṅge-with the devotees; *sei rātri*-that night; *goṅāilā*-passed; *kṛṣṇa-kathā-raṅge*-in great pleasure discussing Lord Kṛṣṇa.



TRANSLATION



Śrī Caitanya Mahāprabhu then passed the night there and discussed the pastimes of Lord Kṛṣṇa with His devotees with great pleasure.





TEXT 91





prātaḥ-kāle snāna kari' karilā gamana



bhakta-gaṇe vidāya dilā kari' āliṅgana



SYNONYMS



*prātaḥ-kāle*-in the morning; *snāna*-bath; *kari'*-after taking; *karilā*-started; *gamana*-tour; *bhakta-gaṇe*-to all the devotees; *vidāya*-farewell; *dilā*-gave; *kari'*-doing; *āliṅgana*-embracing.



TRANSLATION



The next morning, after taking His bath, Śrī Caitanya Mahāprabhu started on His South Indian tour. He bade farewell to the devotees by embracing them.





TEXT 92





mūrcchita hañā sabe bhūmite paḍilā



tāṅhā-sabā pāne prabhu phiri' nā cāhilā



SYNONYMS



*mūrcchita hañā*-becoming unconscious; *sabe*-all; *bhūmite*-to the ground; *paḍilā*-fell down; *tāṅhā-sabā*-all of them; *pāne*-toward; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *phiri'*-turning; *nā*-not; *cāhilā*-saw.



TRANSLATION



Although they all fell to the ground unconscious, the Lord did not turn to see them but proceeded onward.





TEXT 93





vicchede vyākula prabhu calilā duḥkhī hañā



pāche kṛṣṇadāsa yāya jala-pātra lañā



SYNONYMS



*vicchede*-in separation; *vyākula*-perturbed; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *calilā*-went on; *duḥkhī*-unhappy; *hañā*-becoming; *pāche*-just behind; *kṛṣṇadāsa*-His servant Kṛṣṇadāsa; *yāya*-went; *jala-pātra*-the waterpot; *lañā*-taking.



TRANSLATION



In separation, the Lord became very perturbed and walked on unhappily. His servant, Kṛṣṇadāsa, who was carrying His waterpot, followed behind.





TEXT 94





bhakta-gaṇa upavāsī tāhāṅi rahilā



āra dine duḥkhī hañā nīlācale āilā



SYNONYMS



*bhakta-gaṇa*-the devotees; *upavāsī*-fasting; *tāhāṅi*-there; *rahilā*-remained; *āra dine*-on the next day; *duḥkhī*-unhappy; *hañā*-becoming; *nīlācale*-to Jagannātha Purī; *āilā*-returned.



TRANSLATION



All the devotees remained there and fasted, but the next day they all unhappily returned to Jagannātha Purī.





TEXT 95





matta-siṁha-prāya prabhu karilā gamana



premāveśe yāya kari' nāma-saṅkīrtana



SYNONYMS



*matta-siṁha*-a mad lion; *prāya*-almost like; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *karilā*-did; *gamana*-touring; *prema-āveśe*-in ecstatic love; *yāya*-goes; *kari'*-performing; *nāma*-saṅkīrtana-chanting Kṛṣṇa's name.



TRANSLATION



Almost like a mad lion, Lord Śrī Caitanya Mahāprabhu went on His tour filled with ecstatic love and performing saṅkīrtana, chanting Kṛṣṇa's names as follows.





TEXT 96





kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! he



kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! he



kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! rakṣa mām



kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! kṛṣṇa! pāhi mām



rāma! rāghava! rāma! rāghava! rāma! rāghava! rakṣa mām



kṛṣṇa! keśava! kṛṣṇa! keśava! kṛṣṇa! keśava! pāhi mām



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *he*-O; *rakṣa*-please protect; *mām*-Me; *pāhi*-please maintain; *rāma*-Lord Rāma; *rāghava*-descendant of King Raghu; *keśava*-killer of the Keśī demon.



TRANSLATION



The Lord chanted:





Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! he

Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! he

Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Rakṣa mām

Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Kṛṣṇa! Pāhi mām



That is, "O Lord Kṛṣṇa, please protect Me and maintain Me." He also chanted:





Rāma! Rāghava! Rāma! Rāghava! Rāma! Rāghava! Rakṣa mām

Kṛṣṇa! Keśava! Kṛṣṇa! Keśava! Kṛṣṇa! Keśava! pāhi mām



That is, "O Lord Rāma, descendant of King Raghu, please protect Me. O Kṛṣṇa, O Keśava, killer of the Keśī demon, please maintain Me."





TEXT 97





ei śloka paḍi' pathe calilā gaurahari



loka dekhi' pathe kahe,--bala 'hari' 'hari'



SYNONYMS



*ei śloka paḍi'*-reciting this verse kṛṣṇa! kṛṣṇa!; *pathe*-on the way; *calilā*-went; *gaurahari*-Lord Śrī Caitanya Mahāprabhu; *loka dekhi'*-seeing other people; *pathe*-on the way; *kahe*-He says; *bala*-say; *hari hari*-the holy name of Lord Hari.



TRANSLATION



Chanting this verse, Lord Śrī Caitanya Mahāprabhu, known as Gaurahari, went on His way. As soon as He saw someone, He would request him to chant "Hari! Hari!"





TEXT 98





sei loka prema-matta hañā bale 'hari' 'kṛṣṇa'



prabhura pāche saṅge yāya darśana-satṛṣṇa



SYNONYMS



*sei loka*-that person; *prema*-matta-maddened in love of Godhead; *hañā*-becoming; *bale*-says; *hari kṛṣṇa*-the holy name of Lord Hari and Lord Kṛṣṇa; *prabhura pāche*-behind the Lord; *saṅge*-with Him; *yāya*-goes; *darśana-satṛṣṇa*-being very eager to see Him.



TRANSLATION



Whoever heard Lord Caitanya Mahāprabhu chant "Hari, Hari," also chanted the holy name of Lord Hari and Kṛṣṇa. In this way they all followed the Lord, very eager to see Him.





TEXT 99





kata-kṣaṇe rahi' prabhu tāre āliṅgiyā



vidāya karila tāre śakti sañcāriyā



SYNONYMS



*kata*-kṣaṇe rahi'-after remaining for some time; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tāre*-them; *āliṅgiyā*-embracing; *vidāya karila*-bade farewell; *tāre*-in them; *śakti*-spiritual potency; *sañcāriyā*-investing.



TRANSLATION



After some time the Lord would embrace these people and bid them to return home, having investing them with spiritual potency.



PURPORT



In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura explains that this spiritual potency is the essence of the pleasure potency and the knowledge potency. By these two potencies, one is empowered with devotional service. Lord Kṛṣṇa Himself or His representative, the unalloyed devotee, can mercifully bestow these combined potencies upon any man. Being thus endowed with such potencies, one can become an unalloyed devotee of the Lord. Anyone favored by Lord Śrī Caitanya Mahāprabhu was empowered with this bhakti-śakti. Thus the Lord's followers were able to preach Kṛṣṇa consciousness by divine grace.





TEXT 100





sei-jana nija-grāme kariyā gamana



'kṛṣṇa' bali' hāse, kānde, nāce anukṣaṇa



SYNONYMS



*sei-jana*-that person; *nija-grāme*-to his own village; *kariyā gamana*-returning there; *kṛṣṇa bali'*-saying the holy name of Lord Kṛṣṇa; *hāse*-laughs; *kānde*-cries; *nāce*-dances; *anukṣaṇa*-always.



TRANSLATION



Being thus empowered, they would return to their own villages, always chanting the holy name of Kṛṣṇa and sometimes laughing, crying and dancing.





TEXT 101





yāre dekhe, tāre kahe,--kaha kṛṣṇa-nāma



ei-mata 'vaiṣṇava' kaila saba nija-grāma



SYNONYMS



*yāre dekhe*-whomever he meets; *tāre*-to him; *kahe*-he says; *kaha kṛṣṇa*-nāma-kindly chant the Hare Kṛṣṇa mantra; *ei-mata*-in this way; *vaiṣṇava*-devotees of the Supreme Personality of Godhead; *kaila*-made; *saba*-all; *nija*-grāma-his own village.



TRANSLATION



These empowered people used to request everyone and anyone-whomever they saw-to chant the holy name of Kṛṣṇa. In this way all the villagers would also become devotees of the Supreme Personality of Godhead.



PURPORT



In order to become an empowered preacher, one must be favored by Lord Śrī Caitanya Mahāprabhu or His devotee, the spiritual master. One must also request everyone to chant the mahā-mantra. In this way, such a person can convert others to Vaiṣṇavism, showing them how to become pure devotees of the Supreme Personality of Godhead.





TEXT 102





grāmāntara haite dekhite āila yata jana



tāṅra darśana-kṛpāya haya tāṅra sama



SYNONYMS



*grāma*-antara haite-from different villages; *dekhite*-to see; *āila*-came; *yata jana*-all the persons; *tāṅra*-his; *darśana-kṛpāya*-by the mercy of seeing him; *haya*-become; *tāṅra sama*-similar Vaiṣṇavas.



TRANSLATION



Simply by seeing such empowered individuals, people from different villages would become like them by the mercy of their glance.





TEXT 103





sei yāi' grāmera loka vaiṣṇava karaya



anya-grāmī āsi' tāṅre dekhi' vaiṣṇava haya



SYNONYMS



*sei*-that Vaiṣṇava; *yāi'*-going to his own village; *grāmera loka*-all the people of the village; *vaiṣṇava*-devotees; *karaya*-makes; *anya*-grāmī-inhabitants from different villages; *āsi'*-coming there; *tāṅre dekhi'*-by seeing them; *vaiṣṇava haya*-become devotees.



TRANSLATION



When these individuals returned to their villages, they also converted others into devotees. When others came to see them, they also were converted.





TEXT 104





sei yāi' āra grāme kare upadeśa



ei-mata 'vaiṣṇava' haila saba dakṣiṇa-deśa



SYNONYMS



*sei*-that man; *yāi'*-going; *āra*-different; *grāme*-to the villages; *kare*-gives; *upadeśa*-instruction; *ei-mata*-in this way; *vaiṣṇava*-devotees; *haila*-became; *saba*-all; *dakṣiṇa-deśa*-the people of South India.



TRANSLATION



In this way, as those men went from one village to another, all the people of South India became devotees.





TEXT 105





ei-mata pathe yāite śata śata jana



'vaiṣṇava' karena tāṅre kari' āliṅgana



SYNONYMS



*ei-mata*-in this way; *pathe*-on the way; *yāite*-while passing; *śata śata*-hundreds and hundreds; *jana*-persons; *vaiṣṇava*-devotees; *karena*-makes; *tāṅre*-Him; *kari'*-doing; *āliṅgana*-embracing.



TRANSLATION



Thus many hundreds of people became Vaiṣṇavas when they passed the Lord on the way and were embraced by Him.





TEXT 106





yei grāme rahi' bhikṣā karena yāṅra ghare



sei grāmera yata loka āise dekhibāre



SYNONYMS



*yei grāme*-in whatever village; *rahi'*-staying; *bhikṣā*-alms; *karena*-accepts; *yāṅra*-whose; *ghare*-at home; *sei*-that; *grāmera*-of the village; *yata loka*-all the persons; *āise*-come; *dekhibāre*-to see.



TRANSLATION



In whatever village Śrī Caitanya Mahāprabhu stayed to accept alms, many people came to see Him.





TEXT 107





prabhura kṛpāya haya mahābhāgavata



sei saba ācārya hañā tārila jagat



SYNONYMS



*prabhura kṛpāya*-by the mercy of the Lord; *haya*-become; *mahā*-bhāgavata-first-class devotees; *sei saba*-all such persons; *ācārya*-teachers; *hañā*-becoming; *tārila*-liberated; *jagat*-the whole world.



TRANSLATION



By the mercy of the Supreme Lord, Śrī Caitanya Mahāprabhu, everyone became a first-class devotee. Later they became teachers or spiritual masters and liberated the entire world.





TEXT 108





ei-mata kailā yāvat gelā setubandhe



sarva-deśa 'vaiṣṇava' haila prabhura sambandhe



SYNONYMS



*ei-mata*-in this way; *kailā*-performed; *yāvat*-until; *gelā*-went; *setubandhe*-to the southernmost part of India; *sarva-deśa*-all the countries; *vaiṣṇava*-devotees; *haila*-became; *prabhura*-Lord Śrī Caitanya Mahāprabhu; *sambandhe*-in connection with.



TRANSLATION



In this way the Lord went to the extreme southern part of India, and He converted all the provinces to Vaiṣṇavism.





TEXT 109





navadvīpe yei śakti nā kailā prakāśe



se śakti prakāśi' nistārila dakṣiṇa-deśe



SYNONYMS



*navadvīpe*-at Navadvīpa; *yei*-that which; *śakti*-the potency; *nā*-not; *kailā*-did; *prakāśe*-manifestation; *se*-that; *śakti*-potency; *prakāśi'*-manifesting; *nistārila*-delivered; *dakṣiṇa*-deśe-South India.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu did not manifest His spiritual potencies at Navadvīpa, but He did manifest them in South India and liberated all the people there.



PURPORT



At that time there were many smārtas (nondevotee followers of Vedic rituals) at the holy place of Navadvīpa, which was also the birthplace of Lord Śrī Caitanya Mahāprabhu. Followers of the smṛti-śāstra are called smārtas. Most of them are nondevotees, and their main business is following the brahminical principles strictly. However, they are not enlightened in devotional service. In Navadvīpa all the learned scholars are followers of the smṛti-śāstra, and Lord Caitanya Mahāprabhu did not attempt to convert them. Therefore the author has remarked that the spiritual potency Lord Śrī Caitanya Mahāprabhu did not manifest at Navadvīpa was by His grace manifest in South India. Thus everyone there became a Vaiṣṇava. By this it is to be understood that people are really interested in preaching in a favorable situation. If the candidates for conversion are too disturbing, a preacher may not attempt to spread Kṛṣṇa consciousness amongst them. It is better to go where the situation is more favorable. This Kṛṣṇa consciousness movement was first attempted in India, but the people of India, being absorbed in political thoughts, did not take to it. They were entranced by the political leaders. We preferred, therefore, to come to the West, following the order of our spiritual master, and by the grace of Lord Caitanya Mahāprabhu this movement is becoming successful.





TEXT 110





prabhuke ye bhaje, tāre tāṅra kṛpā haya



sei se e-saba līlā satya kari' laya



SYNONYMS



*prabhuke*-Lord Śrī Caitanya Mahāprabhu; *ye*-anyone who; *bhaje*-worships; *tāre*-unto him; *tāṅra*-of Lord Caitanya Mahāprabhu; *kṛpā*-the mercy; *haya*-there is; *sei se*-such person; *e-saba*-all these; *līlā*-pastimes; *satya*-truth; *kari'*-accepting as; *laya*-takes.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu's empowering of others can be understood by one who is actually a devotee of the Lord and who has received His mercy.





TEXT 111





alaukika-līlāya yāra nā haya viśvāsa



iha-loka, para-loka tāra haya nāśa



SYNONYMS



*alaukika*-uncommon; *līlāya*-in the pastimes; *yāra*-of someone; *nā*-not; *haya*-there is; *viśvāsa*-faith; *iha-loka*-in this world; *para-loka*-in the next world; *tāra*-of him; *haya*-there is; *nāśa*-destruction.



TRANSLATION



If one does not believe in the uncommon, transcendental pastimes of the Lord, he is vanquished both in this world and in the next.





TEXT 112





prathamei kahila prabhura ye-rūpe gamana



ei-mata jāniha yāvat dakṣiṇa-bhramaṇa



SYNONYMS



*prathamei*-at the beginning; *kahila*-I have explained; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *ye*-rūpe-as; *gamana*-the touring; *ei-mata*-in this way; *jāniha*-you should know; *yāvat*-as long as; *dakṣiṇa*-bhramaṇa-touring in South India.



TRANSLATION



Whatever I have stated about the beginning of the Lord's movement should also be understood to hold for as long as the Lord toured South India.





TEXT 113





ei-mata yāite yāite gelā kūrma-sthāne



kūrma dekhi' kaila tāṅre stavana-praṇāme



SYNONYMS



*ei-mata*-in this way; *yāite yāite*-while passing; *gelā*-He went; *kūrma-sthāne*-to the place of pilgrimage known as Kūrma-kṣetra; *kūrma dekhi'*-seeing Lord Kūrma; *kaila*-offered; *tāṅre*-unto Him; *stavana*-prayers; *praṇāme*-and obeisances.



TRANSLATION



When Lord Śrī Caitanya Mahāprabhu came to the holy place known as Kūrma-kṣetra, He saw the Deity and offered prayers and obeisances.



PURPORT



This Kūrma-sthāna is a well-known place of pilgrimage. There is a temple there of Kūrmadeva. In the Prapannāmṛta it is said that Lord Jagannātha took Śrī Rāmānujācārya from Jagannātha Purī and one night threw him to Kūrma-kṣetra. This Kūrma-kṣetra is situated on the line of the Southern Railway in India. One has to go to the railway station known as Cikā Kola Road. From this station one goes eight miles to the east to reach the holy place known as Kūrmācala. Those who speak the Telugu language consider this holy place very important. This statement is reported in the government gazette known as Gañjāma Manual. There is the Deity of Kūrma there, and Śrīla Rāmānujācārya was thrown from Jagannātha Purī to this place. At that time he thought that the Deity of Kūrma was Lord Śiva's deity; therefore he was fasting there. Later, when he understood that the kūrma-mūrti was another form of Lord Viṣṇu, he instituted very gorgeous worship of Lord Kūrma. This statement is found in the Prapannāmṛta (Chapter Thirty-six). This holy place of Kūrma-kṣetra, or Kūrma-sthāna, was actually reestablished by Śrīpāda Rāmānujācārya under the influence of Lord Jagannātha-deva at Jagannātha Purī. Later the temple came under the jurisdiction of the king of Vijaya-nagara. The Deity was worshiped by the Vaiṣṇavas of the Madhvācārya-sampradāya. In the temple there are some inscriptions said to be written by Śrī Narahari Tīrtha, who was in the disciplic succession of Madhvācārya. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains those inscriptions as follows: (1) Śrī Puruṣottama Yati appeared as the instructor of many learned men. He was a very favorite devotee of Lord Viṣṇu. (2) His preaching was accepted throughout the world with great respect, and by his power he would liberate many nondevotees with strong reason and logic. (3) He initiated Ānanda Tīrtha and converted many foolish men to accept sannyāsa and punished them with his rod. (4) All his writings and words are very potent. He gave people devotional service to Lord Viṣṇu so they could be elevated to liberation in the spiritual world. (5) His instructions in devotional service were able to elevate any man to the lotus feet of the Lord. (6) Narahari Tīrtha was also initiated by him, and he became the ruler of the Kaliṅga province. (7) Narahari Tīrtha fought with the Śabaras, who were caṇḍālas, or hunters, and thus saved the temple of Kūrma. (8) Narahari Tīrtha was a very religious and powerful king. (9) He died in the Śaka Era 1203, in the month of Vaiśākha in the fortnight of the moon's waxing period, on the day of Ekādaśī, after the temple was constructed and dedicated to the holy name of Yogānanda Nṛsiṁhadeva. The tablet is dated A.D. 1281, 29 March, Saturday.





TEXT 114





premāveśe hāsi' kāndi' nṛtya-gīta kaila



dekhi' sarva lokera citte camatkāra haila



SYNONYMS



*prema-āveśe*-in great ecstasy of love of Godhead; *hāsi'*-laughing; *kāndi'*-crying; *nṛtya*-gīta-dancing and chanting; *kaila*-performed; *dekhi'*-seeing; *sarva lokera*-of all the people there; *citte*-within the hearts; *camatkāra*-astonishment; *haila*-there was.



TRANSLATION



While at this place, Lord Śrī Caitanya Mahāprabhu was in His usual ecstasy of love of Godhead and was laughing, crying, dancing and chanting. Everyone who saw Him was astonished.





TEXT 115





āścarya śuniyā loka āila dekhibāre



prabhura rūpa-prema dekhi' hailā camatkāre



SYNONYMS



*āścarya*-wonderful occurrence; *śuniyā*-hearing; *loka*-people; *āila*-came; *dekhibāre*-to see; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *rūpa*-beauty; *prema*-and love of Godhead; *dekhi'*-seeing; *hailā*-there was; *camatkāre*-astonishment.



TRANSLATION



After hearing of these wonderful occurrences, everyone came to see Him there. When they saw the beauty of the Lord and His ecstatic condition, they were all struck with wonder.





TEXT 116





darśane 'vaiṣṇava' haila, bale 'kṛṣṇa' 'hari'



premāveśe nāce loka ūrdhva bāhu kari'



SYNONYMS



*darśane*-in seeing; *vaiṣṇava haila*-they became devotees; *bale*-started to say; *kṛṣṇa*-Lord Kṛṣṇa; *hari*-Lord Hari; *prema-āveśe*-in the great ecstasy of love of Godhead; *nāce*-dance; *loka*-all the people; *ūrdhva bāhu kari'*-raising the arms.



TRANSLATION



Just by seeing Lord Caitanya Mahāprabhu, everyone became a devotee. They began to chant "Kṛṣṇa" and "Hari" and all the holy names. They all were merged in a great ecstasy of love, and they began to dance, raising their arms.





TEXT 117





kṛṣṇa-nāma loka-mukhe śuni' avirāma



sei loka 'vaiṣṇava' kaila anya saba grāma



SYNONYMS



*kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *loka*-mukhe-from the mouth of those people; *śuni'*-hearing; *avirāma*-always; *sei loka*-those persons; *vaiṣṇava*-devotees; *kaila*-made; *anya*-other; *saba*-all; *grāma*-villages.



TRANSLATION



Always hearing them chant the holy names of Lord Kṛṣṇa, the residents of all the other villages also became Vaiṣṇavas.





TEXT 118





ei-mata paramparāya deśa 'vaiṣṇava' haila



kṛṣṇa-nāmāmṛta-vanyāya deśa bhāsāila



SYNONYMS



*ei-mata*-in this way; *paramparāya*-by disciplic succession; *deśa*-the country; *vaiṣṇava haila*-became devotees; *kṛṣṇa-nāma-amṛta*-of the nectar of the holy name of Kṛṣṇa; *vanyāya*-in the inundation; *deśa*-the whole country; *bhāsāila*-overflooded.



TRANSLATION



By hearing the holy name of Kṛṣṇa, the entire country became Vaiṣṇava. It was as if the nectar of the holy name of Kṛṣṇa overflooded the entire country.





TEXT 119





kata-kṣaṇe prabhu yadi bāhya prakāśilā



kūrmera sevaka bahu sammāna karilā



SYNONYMS



*kata*-kṣaṇe-after some time; *prabhu*-Lord Caitanya Mahāprabhu; *yadi*-when; *bāhya*-external consciousness; *prakāśilā*-manifested; *kūrmera*-of the Lord Kūrma Deity; *sevaka*-a servant; *bahu*-much; *sammāna*-respect; *karilā*-showed.



TRANSLATION



After some time, when Lord Śrī Caitanya Mahāprabhu manifested His external consciousness, a priest of the Lord Kūrma Deity gave Him various offerings.





TEXT 120





yei grāme yāya tāhāṅ ei vyavahāra



eka ṭhāñi kahila, nā kahiba āra bāra



SYNONYMS



*yei grāme*-to whichever village; *yāya*-He goes; *tāhāṅ*-there; *ei*-this; *vyavahāra*-behavior; *eka ṭhāñi*-one place; *kahila*-described; *nā*-not; *kahiba*-shall describe; *āra*-another; *bāra*-time.



TRANSLATION



Śrī Caitanya Mahāprabhu's mode of preaching has already been explained, and I shall not repeat the explanation. In whichever village the Lord entered, His behavior was the same.





TEXT 121





'kūrma'-nāme sei grāme vaidika brāhmaṇa



bahu śraddhā-bhaktye kaila prabhura nimantraṇa



SYNONYMS



*kūrma-nāme*-of the name Kūrma; *sei*-that; *grāme*-in the village; *vaidika brāhmaṇa*-a Vedic brāhmaṇa; *bahu*-much; *śraddhā*-bhaktye-with faith and devotion; *kaila*-made; *prabhura*-of Śrī Caitanya Mahāprabhu; *nimantraṇa*-invitation.



TRANSLATION



In one village there was a Vedic brāhmaṇa named Kūrma. He invited Lord Caitanya Mahāprabhu to his home with great respect and devotion.





TEXT 122





ghare āni' prabhura kaila pāda prakṣālana



sei jala vaṁśa-sahita karila bhakṣaṇa



SYNONYMS



*ghare āni'*-after bringing Him home; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *kaila*-did; *pāda prakṣālana*-washing of the lotus feet; *sei jala*-that water; *vaṁśa*-sahita-with all the family members; *karila bhakṣaṇa*-drank.



TRANSLATION



This brāhmaṇa brought Lord Caitanya Mahāprabhu to his home, washed His lotus feet and, with his family members, drank that water.





TEXT 123





aneka-prakāra snehe bhikṣā karāila



gosāñira śeṣānna sa-vaṁśe khāila



SYNONYMS



*aneka*-prakāra-various kinds; *snehe*-in affection; *bhikṣā*-food; *karāila*-made Him eat; *gosāñira*-of Lord Caitanya Mahāprabhu; *śeṣa*-anna-remnants of food; *sa*-vaṁśe-with all the members of the family; *khāila*-ate.



TRANSLATION



With great affection and respect, that Kūrma brāhmaṇa made Śrī Caitanya Mahāprabhu eat all kinds of food. After that, the remnants were shared by all the members of the family.





TEXT 124





'yei pāda-padma tomāra brahmā dhyāna kare



sei pāda-padma sākṣāt āila mora ghare



SYNONYMS



*yei*-those; *pāda*-padma-lotus feet; *tomāra*-Your; *brahmā*-Lord Brahmā; *dhyāna kare*-meditates on; *sei pāda*-padma-those lotus feet; *sākṣāt*-directly; *āila*-have come; *mora*-my; *ghare*-to the home.



TRANSLATION



The brāhmaṇa then began to pray, "O my Lord, Your lotus feet are meditated upon by Lord Brahmā, and these very lotus feet have come into my home.





TEXT 125





mora bhāgyera sīmā nā yāya kahana



āji mora ślāghya haila janma-kula-dhana



SYNONYMS



*mora*-my; *bhāgyera*-of the fortune; *sīmā*-the limit; *nā*-not; *yāya*-possible; *kahana*-describing; *āji*-today; *mora*-my; *ślāghya*-glorious; *haila*-became; *janma*-birth; *kula*-family; *dhana*-and wealth.



TRANSLATION



"My dear Lord, there is no limit to my great fortune. It cannot be described. Today my family, birth and riches have all been glorified."





TEXT 126





kṛpā kara, prabhu, more, yāṅ tomā-saṅge



sahite nā pāri duḥkha viṣaya-taraṅge'



SYNONYMS



*kṛpā kara*-kindly show favor; *prabhu*-O my Lord; *more*-unto me; *yāṅ*-I go; *tomā*-saṅge-with You; *sahite nā pāri*-I cannot tolerate; *duḥkha*-the troubles; *viṣaya-taraṅge*-in the waves of materialistic life.



TRANSLATION



The brāhmaṇa begged Lord Caitanya Mahāprabhu, "My dear Lord, kindly show me favor and let me go with You. I can no longer tolerate the waves of misery caused by materialistic life."



PURPORT



This statement is applicable for everyone, regardless of how rich or prosperous one may be. Narottama dāsa Ṭhākura has confirmed this statement: saṁsāra-viṣānale, divā-niśi hiyā jvale. He states that the materialistic way of life causes a burning in the heart. One cannot make any provisions for the troublesome life of the material world. It is a fact that one may be very happy as far as riches are concerned and one may be very opulent in every respect, yet one has to manage the viṣayas to meet the demands of the body and of so many family members and subordinates. One has to take so much trouble to minister to others. Narottama dāsa Ṭhākura therefore prays: viṣaya chāḍiyā kabe śuddha habe mana. Thus one must become freed from the materialistic way of life. One has to merge himself in the ocean of transcendental bliss. In other words, one cannot relish transcendental bliss without being freed from the materialistic way of life. It appears that the brāhmaṇa named Kūrma was materially very happy, for he expressed his family tradition as janma-kula-dhana. Now, being glorious, he wanted to leave all these material opulences. He wanted to travel with Śrī Caitanya Mahāprabhu. According to the Vedic way of civilization, one should leave his family after attaining fifty years of age and go to the forest of Vṛndāvana to devote the rest of his life to the service of the Lord.





TEXT 127





prabhu kahe,--"aiche bāt kabhu nā kahibā



gṛhe rahi' kṛṣṇa-nāma nirantara laibā



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *aiche bāt*-such words; *kabhu*-at any time; *nā kahibā*-you should not speak; *gṛhe rahi'*-staying at home; *kṛṣṇa-nāma*-the holy name of the Lord; *nirantara*-always; *laibā*-you should chant.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "Don't speak like that again. Better to remain at home and chant the holy name of Kṛṣṇa always.



PURPORT



It is not advisable in this Age of Kali to leave one's family suddenly, for people are not trained as proper brahmacārīs and gṛhasthas. Therefore Śrī Caitanya Mahāprabhu advised the brāhmaṇa not to be too eager to give up family life. It would be better to remain with his family and try to become purified by chanting the Hare Kṛṣṇa mahā-mantra regularly under the direction of a spiritual master. This is the instruction of Śrī Caitanya Mahāprabhu. If this principle is followed by everyone, there is no need to accept sannyāsa. In the next verse Śrī Caitanya Mahāprabhu advises everyone to become an ideal householder by offenselessly chanting the Hare Kṛṣṇa mantra and teaching the same principle to everyone he meets.





TEXT 128





yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa



āmāra ājñāya guru hañā tāra' ei deśa



SYNONYMS



*yāre*-whomever; *dekha*-you meet; *tāre*-him; *kaha*-tell; *kṛṣṇa-upadeśa*-the instruction of the Bhagavad-gītā as it is spoken by the Lord or of Śrīmad-Bhāgavatam, which advises one to worship Śrī Kṛṣṇa; *āmāra ājñāya*-under My order; *guru hañā*-becoming a spiritual master; *tāra'*-deliver; *ei deśa*-this country.



TRANSLATION



"Instruct everyone to follow the orders of Lord Śrī Kṛṣṇa as they are given in the *Bhagavad-gītā* and *Śrīmad-Bhāgavatam*. In this way become a spiritual master and try to liberate everyone in this land."



PURPORT



This is the sublime mission of the International Society for Krishna Consciousness. Many people come and inquire whether they have to give up family life to join the Society, but that is not our mission. One can remain comfortably in his residence. We simply request everyone to chant the mahā-mantra: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. If one is a little literate and can read the *Bhagavad-gītā As It Is* and *Śrīmad-Bhāgavatam*, that is so much the better. These works are now available in an English translation and are done very authoritatively to appeal to all classes of men. Instead of living engrossed in material activities, people throughout the world should take advantage of this movement and chant the Hare Kṛṣṇa mahā-mantra at home with their families. One should also refrain from sinful activities-illicit sex, meat-eating, gambling and intoxication. Out of these four items, illicit sex is very sinful. Every person must get married. Every woman especially must get married. If the women outnumber the men, some men can accept more than one wife. In that way there will be no prostitution in society. If men can marry more than one wife, illicit sex life will be stopped. One can also produce many nice preparations to offer Kṛṣṇa-grain, fruit, flowers and milk. Why should one indulge in unnecessary meat-eating and maintain horrible slaughterhouses? What is the use of smoking and drinking tea and coffee? People are already intoxicated by material enjoyment, and if they indulge in further intoxication, what chance is there for self-realization? Similarly, one should not partake in gambling and unnecessarily agitate the mind. The real purpose of human life is to attain the spiritual platform and return to Godhead. That is the summum bonum of spiritual realization. The Kṛṣṇa consciousness movement is trying to elevate human society to the perfection of life by pursuing the method described by Śrī Caitanya Mahāprabhu in His advice to the brāhmaṇa Kūrma. That is, one should stay at home, chant the Hare Kṛṣṇa mantra and preach the instructions of Kṛṣṇa as they are given in the *Bhagavad-gītā* and *Śrīmad-Bhāgavatam*.





TEXT 129





kabhu nā bādhibe tomāra viṣaya-taraṅga



punarapi ei ṭhāñi pābe mora saṅga"



SYNONYMS



*kabhu*-at any time; *nā*-not; *bādhibe*-will obstruct; *tomāra*-your; *viṣaya*-taraṅga-materialistic way of life; *punarapi*-again; *ei ṭhāñi*-at this place; *pābe*-you will get; *mora*-My; *saṅga*-association.



TRANSLATION



Śrī Caitanya Mahāprabhu further advised the brāhmaṇa Kūrma, "If you follow this instruction, your materialistic life at home will not obstruct your spiritual advancement. Indeed, if you follow these regulative principles, we will again meet here, or, rather, you will never lose My company."



PURPORT



This is an opportunity for everyone. If one simply follows the instructions of Śrī Caitanya Mahāprabhu, under the guidance of His representative, and chants the Hare Kṛṣṇa mantra, teaching everyone as far as possible the same principle, the contamination of the materialistic way of life will not even touch him. It does not matter whether one lives in a holy place like Vṛndāvana, Navadvīpa or Jagannātha Purī or in the midst of European cities, where the materialistic way of life is very prominent. If a devotee follows the instructions of Śrī Caitanya Mahāprabhu, he lives in the company of the Lord. Wherever he lives, he converts that place into Vṛndāvana and Navadvīpa. This means that materialism cannot touch him. This is the secret of success for one advancing in Kṛṣṇa consciousness.





TEXT 130





ei mata yāṅra ghare kare prabhu bhikṣā



sei aiche kahe, tāṅre karāya ei śikṣā



SYNONYMS



*ei mata*-in this way; *yāṅra*-of whom; *ghare*-at the home; *kare*-does; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *bhikṣā*-accepting prasāda; *sei*-that man; *aiche*-similarly; *kahe*-says; *tāṅre*-unto him; *karāya*-does; *ei*-this; *śikṣā*-enlightenment.



TRANSLATION



At whosoever's house Śrī Caitanya accepted His alms by taking prasāda, He would convert the dwellers to His saṅkīrtana movement and advise them just as He advised the brāhmaṇa named Kūrma.



PURPORT



The cult of Śrī Caitanya Mahāprabhu is explained here very nicely. One who surrenders to Him and is ready to follow Him with heart and soul does not need to change his location. Nor is it necessary for one to change status. One may remain a householder, a medical practitioner, an engineer or whatever. It doesn't matter. One only has to follow the instruction of Śrī Caitanya Mahāprabhu, chant the Hare Kṛṣṇa mahā-mantra and instruct relatives and friends in the teachings of the *Bhagavad-gītā* and *Śrīmad-Bhāgavatam*. One has to learn humility and meekness at home, following the instructions of Śrī Caitanya Mahāprabhu, and in that way one's life will be spiritually successful. One should not try to be an artificially advanced devotee, thinking, "I am a first-class devotee." Such thinking should be avoided. It is best not to accept any disciples. One has to become purified at home by chanting the Hare Kṛṣṇa mahā-mantra and preaching the principles enunciated by Śrī Caitanya Mahāprabhu. Thus one can become a spiritual master and be freed from the contamination of material life.





There are many sahajiyās who decry the activities of the six Gosvāmīs-Śrīla Rūpa, Sanātana, Raghunātha dāsa, Bhaṭṭa Raghunātha, Jīva and Gopāla Bhaṭṭa Gosvāmīs-who are the personal associates of Śrī Caitanya Mahāprabhu and who enlightened society by writing books on devotional service. Similarly, Narottama dāsa Ṭhākura and other great ācāryas like Madhvācārya, Rāmānujācārya and others accepted many thousands of disciples to induce them to render devotional service. However, there is a class of sahajiyās who think that these activities are opposed to the principles of devotional service. Indeed, they consider such activities simply another phase of materialism. Thus opposing the principles of Śrī Caitanya Mahāprabhu, they commit offenses at His lotus feet. They should better consider His instructions and, instead of seeking to be considered humble and meek, should refrain from criticizing the followers of Śrī Caitanya Mahāprabhu who engage in preaching. To protect His preachers, Śrī Caitanya Mahāprabhu has given much clear advice in these verses of Śrī *Caitanya-caritāmṛta*.





TEXTS 131-132





pathe yāite devālaye rahe yei grāme



yāṅra ghare bhikṣā kare, sei mahā-jane



kūrme yaiche rīti, taiche kaila sarva-ṭhāñi



nīlācale punaḥ yāvat nā āilā gosāñi



SYNONYMS



*pathe yāite*-while passing on the road; *devālaye*-in a temple; *rahe*-He stays; *yei grāme*-in any village; *yāṅra ghare*-at whose place; *bhikṣā kare*-takes alms or eats; *sei mahā-jane*-to such a great personality; *kūrme*-unto the brāhmaṇa Kūrma; *yaiche*-just as; *rīti*-the process; *taiche*-in the same way; *kaila*-did; *sarva-ṭhāñi*-in all places; *nīlācale*-to Jagannātha Purī; *punaḥ*-again; *yāvat*-until; *nā*-not; *āilā*-returned; *gosāñi*-the Lord.



TRANSLATION



While on His tour, Śrī Caitanya Mahāprabhu would spend the night at a temple or on the roadside. Whenever He accepted food from a person, He would give him the same advice He gave the brāhmaṇa named Kūrma. He adopted this process until He returned from His South Indian tour to Jagannātha Purī.





TEXT 133





ataeva ihāṅ kahilāṅ kariyā vistāra



ei-mata jānibe prabhura sarvatra vyavahāra



SYNONYMS



*ataeva*-therefore; *ihāṅ*-here; *kahilāṅ*-I have described; *kariyā vistāra*-elaborately; *ei-mata*-in this way; *jānibe*-you will know; *prabhura*-of Śrī Caitanya Mahāprabhu; *sarvatra*-everywhere; *vyavahāra*-the behavior.



TRANSLATION



Thus I have described the Lord's behavior elaborately in the case of Kūrma. In this way, you will know Śrī Caitanya Mahāprabhu's dealings throughout South India.





TEXT 134





ei-mata sei rātri tāhāṅi rahilā



prātaḥ-kāle prabhu snāna kariyā calilā



SYNONYMS



*ei-mata*-in this way; *sei rātri*-that night; *tāhāṅi*-there; *rahilā*-stayed; *prātaḥ-kāle*-in the morning; *prabhu*-Śrī Caitanya Mahāprabhu; *snāna*-bath; *kariyā*-taking; *calilā*-again started.



TRANSLATION



Thus Lord Śrī Caitanya Mahāprabhu would remain at night in one place and the next morning, after bathing, start again.





TEXT 135





prabhura anuvraji' kūrma bahu dūra āilā



prabhu tāṅre yatna kari' ghare pāṭhāilā



SYNONYMS



*prabhura*-Lord Śrī Caitanya Mahāprabhu; *anuvraji'*-following behind; *kūrma*-the brāhmaṇa named Kūrma; *bahu*-much; *dūra*-distance; *āilā*-came; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tāṅre*-him; *yatna kari'*-taking much care; *ghare*-to his home; *pāṭhāilā*-sent.



TRANSLATION



When Śrī Caitanya Mahāprabhu left, the brāhmaṇa Kūrma followed Him a great distance, but eventually Lord Caitanya took care to send him back home.





TEXT 136





'vāsudeva'-nāma eka dvija mahāśaya



sarvāṅge galita kuṣṭha, tāte kīḍā-maya



SYNONYMS



*vāsudeva-nāma*-of the name Vāsudeva; *eka dvija*-one brāhmaṇa; *mahāśaya*-a great person; *sarva-aṅge*-all over his body; *galita*-acute; *kuṣṭha*-leprosy; *tāte*-in that; *kīḍā*-maya-full of living worms.



TRANSLATION



There was also a brāhmaṇa named Vāsudeva, who was a great person but was suffering from leprosy. Indeed, his body was filled with living worms.





TEXT 137





aṅga haite yei kīḍā khasiyā paḍaya



uṭhāñā sei kīḍā rākhe sei ṭhāña



SYNONYMS



*aṅga haite*-from his body; *yei*-which; *kīḍā*-a worm; *khasiyā*-drops; *paḍaya*-falling off; *uṭhāñā*-picking up; *sei*-that; *kīḍā*-worm; *rākhe*-places; *sei ṭhāña*-in the same place.



TRANSLATION



Although suffering from leprosy, the brāhmaṇa Vāsudeva was enlightened. As soon as one worm fell from his body, he would pick it up and place it back again in the same location.





TEXT 138





rātrite śunilā teṅho gosāñira āgamana



dekhibāre āilā prabhāte kūrmera bhavana



SYNONYMS



*rātrite*-at night; *śunilā*-heard; *teṅho*-he; *gosāñira*-of Lord Śrī Caitanya Mahāprabhu; *āgamana*-the arrival; *dekhibāre*-to see Him; *āilā*-he came; *prabhāte*-in the morning; *kūrmera*-of the brāhmaṇa named Kūrma; *bhavana*-to the house.



TRANSLATION



Then one night Vāsudeva heard of Lord Caitanya Mahāprabhu's arrival, and in the morning he came to see the Lord at the house of Kūrma.





TEXT 139





prabhura gamana kūrma-mukhete śuniñā



bhūmite paḍilā duḥkhe mūrcchita hañā



SYNONYMS



*prabhura*-of Lord Śrī Caitanya Mahāprabhu; *gamana*-the going; *kūrma*-mukhete-from the mouth of the brāhmaṇa Kūrma; *śuniñā*-hearing; *bhūmite*-on the ground; *paḍilā*-fell down; *duḥkhe*-in great distress; *mūrcchita *-unconsciousness; *hañā*-becoming.



TRANSLATION



When the leper Vāsudeva came to Kūrma's house to see Caitanya Mahāprabhu, he was informed that the Lord had already left. The leper then fell to the ground unconscious.





TEXT 140





aneka prakāra vilāpa karite lāgilā



sei-kṣaṇe āsi' prabhu tāṅre āliṅgilā



SYNONYMS



*aneka prakāra*-various kinds; *vilāpa*-lamentation; *karite*-to do; *lāgilā*-began; *sei*-kṣaṇe-immediately; *āsi'*-coming back; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *āliṅgilā*-embraced.



TRANSLATION



When Vāsudeva, the leper brāhmaṇa, was lamenting due to not being able to see Caitanya Mahāprabhu, the Lord immediately returned to that spot and embraced him.





TEXT 141





prabhu-sparśe duḥkha-saṅge kuṣṭha dūre gela



ānanda sahite aṅga sundara ha-ila



SYNONYMS



*prabhu-sparśe*-by the touch of Śrī Caitanya Mahāprabhu; *duḥkha*-saṅge-along with his unhappiness; *kuṣṭha*-the infection of leprosy; *dūre*-to a distant place; *gela*-went; *ānanda sahite*-with great pleasure; *aṅga*-whole body; *sundara*-beautiful; *ha*-ila-became.



TRANSLATION



When Śrī Caitanya Mahāprabhu touched him, both the leprosy and his distress went to a distant place. Indeed, Vāsudeva's body became very beautiful, to his great happiness.





TEXT 142





prabhura kṛpā dekhi' tāṅra vismaya haila mana



śloka paḍi' pāye dhari, karaye stavana



SYNONYMS



*prabhura*-of Lord Śrī Caitanya Mahāprabhu; *kṛpā*-the mercy; *dekhi'*-seeing; *tāṅra*-of the brāhmaṇa Vāsudeva; *vismaya haila mana*-there was astonishment in his mind; *śloka paḍi'*-reciting a verse; *pāye dhari*-touching His lotus feet; *karaye stavana*-offers prayers.



TRANSLATION



The brāhmaṇa Vāsudeva was astonished to behold the wonderful mercy of Śrī Caitanya Mahāprabhu, and he began to recite a verse from *Śrīmad-Bhāgavatam*, touching the Lord's lotus feet.





TEXT 143





kvāhaṁ daridraḥ pāpīyān



kva kṛṣṇaḥ śrī-niketanaḥ



brahma-bandhur iti smāhaṁ



bāhubhyāṁ parirambhitaḥ



SYNONYMS



*kva*-who; *aham*-I; *daridraḥ*-poor; *pāpīyān*-sinful; *kva*-who; *kṛṣṇaḥ*-the Supreme Personality of Godhead; *śrī-niketanaḥ*-the transcendental form of all opulence; *brahma-bandhuḥ*-the friend of a brāhmaṇa, not fit even to be called a brāhmaṇa; *iti*-thus; *sma*-certainly; *aham*-I; *bāhubhyām*-by the arms; *parirambhitaḥ*-embraced.



TRANSLATION



He said, " 'Who am I? A sinful, poor friend of a brāhmaṇa. And who is Kṛṣṇa? The Supreme Personality of Godhead, full in six opulences. Nonetheless, He has embraced me with His two arms.' "



PURPORT



This verse was spoken by Sudāmā Brāhmaṇa in *Śrīmad-Bhāgavatam* (10.81.16), in connection with his meeting Lord Kṛṣṇa.





TEXTS 144-145





bahu stuti kari' kahe,--śuna, dayā-maya



jīve ei guṇa nāhi, tomāte ei haya



more dekhi' mora gandhe palāya pāmara



hena-more sparśa' tumi,--svatantra īśvara



SYNONYMS



*bahu*-many; *stuti*-prayers; *kari'*-presenting; *kahe*-says; *śuna*-kindly hear; *dayā-maya*-O greatly merciful Lord; *jīve*-in the living entity; *ei*-this; *guṇa*-quality; *nāhi*-there is not; *tomāte*-in You; *ei*-this; *haya*-is; *more dekhi'*-by seeing me; *mora gandhe*-from smelling my body; *palāya*-runs away; *pāmara*-even a sinful man; *hena*-more-such a person as me; *sparśa'*-touch; *tumi*-You; *svatantra*-fully independent; *īśvara*-the Supreme Personality of Godhead.



TRANSLATION



The brāhmaṇa Vāsudeva continued, "O my merciful Lord, such mercy is not possible for ordinary living entities. Such mercy can be found only in You. Upon seeing me, even a sinful person goes away due to my bad bodily odor. Yet You have touched me. Such is the independent behavior of the Supreme Personality of Godhead."





TEXT 146





kintu āchilāṅ bhāla adhama hañā



ebe ahaṅkāra mora janmibe āsiyā



SYNONYMS



*kintu*-but; *āchilāṅ*-I was; *bhāla*-all right; *adhama*-the lowest of mankind; *hañā*-being; *ebe*-now; *ahaṅkāra*-pride; *mora*-my; *janmibe*-will appear; *āsiyā*-coming.



TRANSLATION



Being meek and humble, the brāhmaṇa Vāsudeva worried that he would become proud after being cured by the grace of Śrī Caitanya Mahāprabhu.





TEXT 147





prabhu kahe,--"kabhu tomāra nā habe abhimāna



nirantara kaha tumi 'kṛṣṇa' 'kṛṣṇa' nāma



SYNONYMS



*prabhu kahe*-the Lord said; *kabhu*-at any time; *tomāra*-your; *nā*-not; *habe*-there will be; *abhimāna*-pride; *nirantara*-incessantly; *kaha*-chant; *tumi*-you; *kṛṣṇa kṛṣṇa nāma*-the holy name of Lord Kṛṣṇa.



TRANSLATION



To protect the brāhmaṇa, Śrī Caitanya Mahāprabhu advised him to chant the Hare Kṛṣṇa mantra incessantly. By doing so, he would never become unnecessarily proud.





TEXT 148





kṛṣṇa upadeśi' kara jīvera nistāra



acirāte kṛṣṇa tomā karibena aṅgīkāra"



SYNONYMS



*kṛṣṇa upadeśi'*-instructing about Kṛṣṇa; *kara*-just do; *jīvera*-of all living entities; *nistāra*-the liberation; *acirāte*-very soon; *kṛṣṇa*-Lord Kṛṣṇa; *tomā*-you; *karibena*-will make; *aṅgīkāra*-acceptance.



TRANSLATION



Śrī Caitanya Mahāprabhu also advised Vāsudeva to preach about Kṛṣṇa and thus liberate living entities. As a result, Kṛṣṇa would very soon accept him as His devotee.



PURPORT



Although Vāsudeva Vipra was a leper and had suffered greatly, still Śrī Caitanya Mahāprabhu cured him. The only return the Lord wanted was that Vāsudeva preach the instructions of Kṛṣṇa and liberate all human beings. That is the process of the International Society for Krishna Consciousness. Each and every member of this Society was rescued from a very abominable condition, but now they are engaged in preaching the cult of Kṛṣṇa consciousness. They are not only cured of the disease called materialism but are also living a very happy life. Everyone accepts them as great devotees of Kṛṣṇa, and their qualities are manifest in their very faces. If one wants to be recognized as a devotee by Kṛṣṇa, he should take to preaching work, following the advice of Śrī Caitanya Mahāprabhu. Then one will undoubtedly attain the lotus feet of Śrī Kṛṣṇa Caitanya, Lord Kṛṣṇa Himself, without delay.





TEXT 149





eteka kahiyā prabhu kaila antardhāne



dui vipra galāgali kānde prabhura guṇe



SYNONYMS



*eteka*-so much; *kahiyā*-speaking; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kaila*-made; *antardhāne*-disappearance; *dui vipra*-the two brāhmaṇas, Kūrma and Vāsudeva; *galāgali*-embracing one another; *kānde*-cry; *prabhura guṇe*-due to the mercy of Śrī Caitanya Mahāprabhu.



TRANSLATION



After instructing the brāhmaṇa Vāsudeva in that way, Śrī Caitanya Mahāprabhu disappeared from that place. Then the two brāhmaṇas, Kūrma and Vāsudeva, embraced each other and began to cry, remembering the transcendental qualities of Śrī Caitanya Mahāprabhu.





TEXT 150





'vāsudevoddhāra' ei kahila ākhyāna



'vāsudevāmṛta-prada' haila prabhura nāma



SYNONYMS



*vāsudeva*-uddhāra-giving liberation to Vāsudeva; *ei*-this; *kahila*-is described; *ākhyāna*-narration; *vāsudeva-amṛta-prada*-the giver of nectar to Vāsudeva; *haila*-became; *prabhura nāma*-Lord Śrī Caitanya Mahāprabhu's holy name.



TRANSLATION



Thus I have described how Śrī Caitanya Mahāprabhu reclaimed the leper Vāsudeva and so received the name Vāsudevāmṛta-prada.





TEXT 151





ei ta' kahila prabhura prathama gamana



kūrma-daraśana, vāsudeva-vimocana



SYNONYMS



*ei ta' kahila*-thus I have described; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *prathama gamana*-the first tour; *kūrma*-daraśana-visiting the temple of Kūrma; *vāsudeva-vimocana*-and liberating the leper brāhmaṇa of the name Vāsudeva.



TRANSLATION



Thus I end my description of the first tour of Śrī Caitanya Mahāprabhu, His visiting the temple of Kūrma and His liberating the leper brāhmaṇa Vāsudeva.





TEXT 152





śraddhā kari' ei līlā ye kare śravaṇa



acirāte milaye tāre caitanya-caraṇa



SYNONYMS



*śraddhā kari'*-with great faith; *ei līlā*-this pastime; *ye*-anyone; *kare*-does; *śravaṇa*-hearing; *acirāte*-very soon; *milaye*-meets; *tāre*-him; *caitanya-caraṇa*-the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



One who hears these pastimes of Śrī Caitanya Mahāprabhu with great faith will surely very soon attain the lotus feet of Lord Śrī Caitanya Mahāprabhu.





TEXT 153





caitanya-līlāra ādi-anta nāhi jāni



sei likhi, yei mahāntera mukhe śuni



SYNONYMS



*caitanya-līlāra*-of the pastimes of Śrī Caitanya Mahāprabhu; *ādi*-beginning; *anta*-and end; *nāhi*-not; *jāni*-I know; *sei*-that; *likhi*-I write; *yei*-which; *mahāntera*-of the great personalities; *mukhe*-from the mouths; *śuni*-I hear.



TRANSLATION



I admit that I do not know the beginning or the end of Śrī Caitanya Mahāprabhu's pastimes. However, whatever I have written I have heard from the mouths of great personalities.



PURPORT



The name Vāsudevāmṛta-prada is mentioned in the verses composed by Sārvabhauma Bhaṭṭācārya. When a person actually revives his consciousness with thoughts of Kṛṣṇa by the mercy of Śrī Caitanya Mahāprabhu, he revives his spiritual life and becomes addicted to the service of the Lord. Only then can he act as an ācārya. In other words, everyone should engage in preaching, following in the footsteps of Śrī Caitanya Mahāprabhu. In this way one will be very much appreciated by Lord Kṛṣṇa and will quickly be recognized by Him. Actually a devotee of Śrī Caitanya Mahāprabhu must engage in preaching in order to increase the followers of the Lord. By thus preaching actual Vedic knowledge all over the world, one will benefit all mankind.





TEXT 154





ithe aparādha mora nā la-io, bhakta-gaṇa



tomā-sabāra caraṇa--mora ekānta śaraṇa



SYNONYMS



*ithe*-in this; *aparādha*-offenses; *mora*-my; *nā la*-io-do not take; *bhakta-gaṇa*-O devotees; *tomā*-of your; *sabāra*-of all; *caraṇa*-the lotus feet; *mora*-my; *ekānta*-only; *śaraṇa*-shelter.



TRANSLATION



O devotees, please do not consider my offenses in this regard. Your lotus feet are my only shelter.





TEXT 155





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Seventh Chapter, describing the liberation of the brāhmaṇa Vāsudeva and the Lord's tour of South India.





Chapter 8



Talks Between Śrī Caitanya Mahāprabhu and Rāmānanda Rāya



The summary of the Eighth Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya.



After visiting the temple of Jiyaḍa-nṛsiṁha, Śrī Caitanya Mahāprabhu went to the banks of the river Godāvarī, to a place known as Vidyānagara. When Śrīla Rāmānanda Rāya went there to take his bath, they met. After being introduced, Śrī Rāmānanda Rāya requested Śrī Caitanya Mahāprabhu to remain in the village for some days. Honoring his request, Caitanya Mahāprabhu stayed there in the home of some Vedic brāhmaṇas. In the evening, Śrīla Rāmānanda Rāya used to come to see Śrī Caitanya Mahāprabhu. Rāmānanda Rāya, who was clothed in ordinary dress, offered the Lord respectful obeisances. Śrī Caitanya Mahāprabhu questioned him on the object and process of worship and also asked him to recite verses from Vedic literature.



First of all, Śrīla Rāmānanda Rāya enunciated the system of the varṇāśrama institution. He recited various verses about karmārpaṇa, stating that everything should be dedicated to the Lord. He then spoke of detached action, knowledge mixed with devotional service, and finally the spontaneous loving service of the Lord. After hearing Śrīla Rāmānanda Rāya recite some verses, Śrī Caitanya Mahāprabhu accepted the principle of pure devotional service devoid of all kinds of speculation. After this, Śrī Caitanya Mahāprabhu asked Rāmānanda Rāya to explain the higher platform of devotional service. Then Śrīla Rāmānanda Rāya explained unalloyed devotional service, love of Godhead, and serving the Lord in the moods of pure servitude, fraternity and parental love. Finally he spoke of serving the Lord in conjugal love. He then spoke of how conjugal love can be developed in various ways. This conjugal love attains its highest perfection in Śrīmatī Rādhārāṇī's love for Kṛṣṇa. He next described the position of Śrīmatī Rādhārāṇī and the transcendental mellows of love of God. Śrīla Rāmānanda Rāya then recited a verse of his own concerning the platform of ecstatic vision, technically called prema-vilāsa-vivarta. Śrīla Rāmānanda Rāya also explained that all stages of conjugal love can be attained through the mercy of the residents of Vṛndāvana, especially by the mercy of the gopīs. All these subject matters were thus vividly described. Gradually Rāmānanda Rāya could understand the position of Śrī Caitanya Mahāprabhu, and when Śrī Caitanya Mahāprabhu exhibited His real form, Rāmānanda Rāya fell unconscious. After some days, Śrī Caitanya Mahāprabhu asked Rāmānanda Rāya to retire from government service and come to Jagannātha Purī. These descriptions of the meetings between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu are taken from the notebook of Svarūpa Dāmodara Gosvāmī.





TEXT 1





sañcārya rāmābhidha-bhakta-meghe



sva-bhakti-siddhānta-cayāmṛtāni



gaurābdhir etair amunā vitīrṇais



taj-jñatva-ratnālayatāṁ prayāti



SYNONYMS



*sañcārya*-by empowering; *rāma-abhidha*-of the name Rāma; *bhakta-meghe*-in the cloudlike devotee; *sva-bhakti*-of His own devotional service; *siddhānta*-of conclusions; *caya*-all collections; *amṛtāni*-nectar; *gaura-abdhiḥ*-the ocean known as Śrī Caitanya Mahāprabhu; *etaiḥ*-by these; *amunā*-by the cloud known as Rāmānanda Rāya; *vitīrṇaiḥ*-distributed; *tat-jñatva*-of knowledge of devotional service; *ratna-ālayatām*-the quality of being an ocean containing valuable jewels; *prayāti*-achieved.



TRANSLATION



Śrī Caitanya Mahāprabhu, who is known as Gaurāṅga, is the ocean of all conclusive knowledge in devotional service. He empowered Śrī Rāmānanda Rāya, who may be likened to a cloud of devotional service. This cloud was filled with the water of all the conclusive purports of devotional service and was empowered by the ocean to spread this water over the ocean of Śrī Caitanya Mahāprabhu Himself. Thus the ocean of Caitanya Mahāprabhu became filled with the jewels of the knowledge of pure devotional service.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Lord Nityānanda; *jaya advaita-candra*-all glories to Advaita Ācārya; *jaya gaura-bhakta-vṛnda*-all glories to the devotees of Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaita Ācārya! And all glories to all the devotees of Lord Śrī Caitanya Mahāprabhu!





TEXT 3





pūrva-rīte prabhu āge gamana karilā



'jiyaḍa-nṛsiṁha'-kṣetre kata-dine gelā



SYNONYMS



*pūrva*-rīte-according to His previous program; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *āge*-ahead; *gamana*-going; *karilā*-did; *jiyaḍa-nṛsiṁha*-of the name Jiyaḍa-nṛsiṁha; *kṣetre*-at the place of pilgrimage; *kata*-dine-after some days; *gelā*-arrived.



TRANSLATION



According to His previous program, Lord Śrī Caitanya Mahāprabhu went forward on His tour and after some days arrived at the place of pilgrimage known as Jiyaḍa-nṛsiṁha.



PURPORT



The Jiyaḍa-nṛsiṁha temple is situated on the top of a hill about five miles away from Visakhapatnam. There is a railway station on the South Indian Railway known as Siṁhācala. The temple known as Siṁhācala is the best temple in the vicinity of Visakhapatnam. This temple is very affluent and is a typical example of the architecture of the area. In one stone tablet it is mentioned that formerly a queen covered the Deity with gold plate. This is mentioned in the Visakhapatnam Gazetteer. About the temple, there are residential quarters for the priests and devotees. Indeed, at the present moment there are many residential quarters to accommodate visiting devotees. The original Deity is situated within the depths of the temple, but there is another Deity, a duplicate, known as the vijaya-mūrti. This smaller Deity can be moved from the temple and taken on public processions. Priests who generally belong to the Rāmānuja-sampradāya are in charge of the Deity worship.





TEXT 4





nṛsiṁha dekhiyā kaila daṇḍavat-praṇati



premāveśe kaila bahu nṛtya-gīta-stuti



SYNONYMS



*nṛsiṁha dekhiyā*-by seeing Lord Nṛsiṁha in the temple; *kaila*-did; *daṇḍavat*-praṇati-offering of obeisances, falling flat before the Deity; *premāveśe*-in ecstatic love; *kaila*-did; *bahu*-all kinds of; *nṛtya*-dancing; *gīta*-chanting; *stuti*-and offering of prayers.



TRANSLATION



After seeing the Deity of Lord Nṛsiṁha in the temple, Śrī Caitanya Mahāprabhu offered His respectful obeisances by falling flat. Then, in ecstatic love, He performed various dances, chanted, and offered prayers.





TEXT 5





"śrī-nṛsiṁha, jaya nṛsiṁha, jaya jaya nṛsiṁha



prahlādeśa jaya padmā-mukha-padma-bhṛṅga"



SYNONYMS



*śrī-nṛsiṁha*-Lord Nṛsiṁha with Lakṣmī; *jaya nṛsiṁha*-all glories to Lord Nṛsiṁha; *jaya jaya*-again and again glories; *nṛsiṁha*-to Nṛsiṁhadeva; *prahlāda-īśa*-to the Lord of Prahlāda Mahārāja; *jaya*-all glories; *padmā*-of the goddess of fortune; *mukha-padma*-of the lotuslike face; *bhṛṅga*-the bee.



TRANSLATION



" 'All glories to Nṛsiṁhadeva! All glories to Nṛsiṁhadeva, who is the Lord of Prahlāda Mahārāja and, like a honeybee, is always engaged in beholding the lotuslike face of the goddess of fortune.



PURPORT



The goddess of fortune is always embraced by Lord Nṛsiṁhadeva. This is mentioned in the commentary on *Śrīmad-Bhāgavatam* written by the great commentator Śrīla Śrīdhara Svāmī. The following verse was composed by Śrīdhara Svāmī in his commentary on *Śrīmad-Bhāgavatam* (10.87.1):





vāg-īśā yasya vadane

lakṣmīr yasya ca vakṣasi

yasyāste hṛdaye samvit

taṁ nṛsiṁham ahaṁ bhaje



"Lord Nṛsiṁhadeva is always assisted by Sarasvatī, the goddess of learning, and He is always embracing to His chest the goddess of fortune. The Lord is always complete in knowledge within Himself. Let us offer obeisances unto Nṛsiṁhadeva."





Similarly, in his commentary on the First Canto of *Śrīmad-Bhāgavatam* (1.1.1), Śrīdhara Svāmī describes Lord Nṛsiṁhadeva in this way:



prahlāda-hṛdayāhlādaṁ

bhaktāvidyā-vidāraṇam

śarad-indu-ruciṁ vande

pārīndra-vadanaṁ harim



"Let me offer my obeisances unto Lord Nṛsiṁhadeva, who is always enlightening Prahlāda Mahārāja within his heart and who always kills the nescience that attacks the devotees. His mercy is distributed like moonshine, and His face is like that of a lion. Let me offer my obeisances unto Him again and again."





TEXT 6





ugro 'py anugra evāyaṁ



sva-bhaktānāṁ nṛ-keśarī



keśarīva sva-potānām



anyeṣāṁ ugra-vikramaḥ



SYNONYMS



*ugraḥ*-ferocious; *api*-although; *anugraḥ*-not ferocious; *eva*-certainly; *ayam*-this; *sva-bhaktānām*-to His pure devotees; *nṛ-keśarī*-having the body of a human being and a lion; *keśarī iva*-like a lioness; *sva-potānām*-to her young cubs; *anyeṣām*-to others; *ugra*-ferocious; *vikramaḥ*-whose strength.



TRANSLATION



" 'Although very ferocious, the lioness is very kind to her cubs. Similarly, although very ferocious to nondevotees like Hiraṇyakaśipu, Lord Nṛsiṁhadeva is very, very soft and kind to devotees like Prahlāda Mahārāja.' "



PURPORT



This verse was composed by Śrīdhara Svāmī in his commentary on *Śrīmad-Bhāgavatam* (7.9.1).





TEXT 7





ei-mata nānā śloka paḍi' stuti kaila



nṛsiṁha-sevaka mālā-prasāda āni' dila



SYNONYMS



*ei-mata*-in this way; *nānā*-various; *śloka*-verses; *paḍi'*-reciting; *stuti*-prayers; *kaila*-offered; *nṛsiṁha-sevaka*-the priest of Lord Nṛsiṁhadeva in the temple; *mālā*-garlands; *prasāda*-and remnants of the food of Lord Nṛsiṁhadeva; *āni'*-bringing; *dila*-offered.



TRANSLATION



In this way Lord Śrī Caitanya Mahāprabhu recited different verses from the śāstra. The priest of Lord Nṛsiṁhadeva then brought garlands and the remnants of the Lord's food and offered them to Śrī Caitanya Mahāprabhu.





TEXT 8





pūrvavat kona vipre kaila nimantraṇa



sei rātri tāhāṅ rahi' karilā gamana



SYNONYMS



*pūrva*-vat-as previously; *kona*-some; *vipre*-brāhmaṇa; *kaila*-made; *nimantraṇa*-invitation; *sei rātri*-that night; *tāhāṅ*-there; *rahi'*-staying; *karilā*-did; *gamana*-touring.



TRANSLATION



As usual, a brāhmaṇa offered Śrī Caitanya Mahāprabhu an invitation. The Lord passed the night in the temple and then commenced His tour again.





TEXT 9





prabhāte uṭhiyā prabhu calilā premāveśe



dig-vidik nāhi jñāna rātri-divase



SYNONYMS



*prabhāte*-in the morning; *uṭhiyā*-rising; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *calilā*-went; *prema-āveśe*-in great ecstatic love; *dik-vidik*-the right or wrong direction; *nāhi*-there was not; *jñāna*-knowledge; *rātri*-divase-day and night.



TRANSLATION



The next morning, in the great ecstasy of love, Lord Śrī Caitanya Mahāprabhu started on His tour with no knowledge of the proper direction, and He continued the whole day and night.





TEXT 10





pūrvavat 'vaiṣṇava' kari' sarva loka-gaṇe



godāvarī-tīre prabhu āilā kata-dine



SYNONYMS



*pūrva*-vat-as previously; *vaiṣṇava*-devotees; *kari'*-making; *sarva*-all; *loka-gaṇe*-the people; *godāvarī*-tīre-on the bank of the river Godāvarī; *prabhu*-the Lord; *āilā*-arrived; *kata*-dine-after some days.



TRANSLATION



As previously, Śrī Caitanya Mahāprabhu converted to Vaiṣṇavism many people He met on the road. After some days, the Lord reached the banks of the River Godāvarī.





TEXT 11





godāvarī dekhi' ha-ila 'yamunā'-smaraṇa



tīre vana dekhi' smṛti haila vṛndāvana



SYNONYMS



*godāvarī*-the River Godāvarī; *dekhi'*-seeing; *ha*-ila-there was; *yamunā smaraṇa*-remembrance of the River Yamunā; *tīre*-on the banks; *vana*-the forests; *dekhi'*-seeing; *smṛti*-remembrance; *haila*-there was; *vṛndāvana*-Śrī Vṛndāvana.



TRANSLATION



When He saw the River Godāvarī, the Lord remembered the River Yamunā, and when He saw the forest on the banks of the river, He remembered Śrī Vṛndāvana-dhāma.





TEXT 12





sei vane kata-kṣaṇa kari' nṛtya-gāna



godāvarī pāra hañā tāhāṅ kaila snāna



SYNONYMS



*sei vane*-in that forest; *kata-kṣaṇa*-for some time; *kari'*-performing; *nṛtya*-gāna-dancing and chanting; *godāvarī*-the river; *pāra hañā*-crossing; *tāhāṅ*-there; *kaila*-took; *snāna*-bath.



TRANSLATION



After performing His usual chanting and dancing for some time in this forest, the Lord crossed the river and took His bath on the other bank.





TEXT 13





ghāṭa chāḍi' kata-dūre jala-sannidhāne



vasi' prabhu kare kṛṣṇa-nāma-saṅkīrtane



SYNONYMS



*ghāṭa chāḍi'*-leaving the bathing place; *kata-dūre*-a short distance away; *jala*-sannidhāne-near the water; *vasi'*-sitting; *prabhu*-the Lord; *kare*-does; *kṛṣṇa*-nāma-saṅkīrtane-chanting of the holy name of Lord Kṛṣṇa.



TRANSLATION



After bathing in the river, the Lord walked a little distance from the bathing place and engaged in chanting the holy name of Kṛṣṇa.





TEXT 14





hena-kāle dolāya caḍi' rāmānanda rāya



snāna karibāre āilā, bājanā bājāya



SYNONYMS



*hena*-kāle-at this time; *dolāya caḍi'*-riding on a palanquin; rāmānanda rāya-Śrīla Rāmānanda Rāya; *snāna*-bath; *karibāre*-to take; *āilā*-came there; *bājanā bājāya*-accompanied by a musical band.



TRANSLATION



At that time, accompanied by the sounds of music, Rāmānanda Rāya came there on a palanquin to take his bath.





TEXT 15





tāṅra saṅge bahu āilā vaidika brāhmaṇa



vidhi-mate kaila teṅho snānādi-tarpaṇa



SYNONYMS



*tāṅra saṅge*-with him; *bahu*-many; *āilā*-came; *vaidika*-following the Vedic principles; *brāhmaṇa*-brāhmaṇas; *vidhi*-mate-according to ritualistic ceremonies; *kaila*-did; *teṅho*-he, Śrīla Rāmānanda Rāya; *snāna-ādi*-tarpaṇa-bathing and offering oblations, etc.



TRANSLATION



Many brāhmaṇas, following the Vedic principles, accompanied Rāmānanda Rāya. According to the Vedic rituals, Rāmānanda Rāya took his bath and offered oblations to his forefathers.





TEXT 16





prabhu tāṅre dekhi' jānila--ei rāma-rāya



tāṅhāre milite prabhura mana uṭhi' dhāya



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *dekhi'*-seeing; *jānila*-could understand; *ei*-this; *rāma*-rāya-Śrīla Rāmānanda Rāya; *tāṅhāre*-him; *milite*-to meet; *prabhura*-of Lord Caitanya Mahāprabhu; *mana*-mind; *uṭhi'*-rising; *dhāya*-runs after.



TRANSLATION



Śrī Caitanya Mahāprabhu could understand that the person who had come to bathe in the river was Rāmānanda Rāya. The Lord wanted so much to meet him that His mind immediately began running after him.





TEXT 17





tathāpi dhairya dhari' prabhu rahilā vasiyā



rāmānanda āilā apūrva sannyāsī dekhiyā



SYNONYMS



*tathāpi*-still; *dhariya dhari'*-keeping patient; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *rahilā*-remained; *vasiyā*-sitting; rāmānanda-Śrīla Rāmānanda Rāya; *āilā*-arrived; *apūrva*-wonderful; *sannyāsī*-renunciant; *dekhiyā*-seeing.



TRANSLATION



Although Śrī Caitanya Mahāprabhu was running after him mentally, He patiently remained sitting. Rāmānanda Rāya, seeing the wonderful sannyāsī, then came to see Him.





TEXT 18





sūrya-śata-sama kānti, aruṇa vasana



subalita prakāṇḍa deha, kamala-locana



SYNONYMS



*sūrya-śata*-hundreds of suns; *sama*-like; *kānti*-luster; *aruṇa*-saffron; *vasana*-garments; *subalita*-very strongly built; *prakāṇḍa*-big; *deha*-body; *kamala*-locana-eyes like lotus petals.



TRANSLATION



Śrīla Rāmānanda Rāya then saw Śrī Caitanya Mahāprabhu to be as brilliant as a hundred suns. The Lord was covered by a saffron garment. He was large in body and very strongly built, and His eyes were like lotus petals.





TEXT 19





dekhiyā tāṅhāra mane haila camatkāra



āsiyā karila daṇḍavat namaskāra



SYNONYMS



*dekhiyā*-seeing; *tāṅhāra*-his; *mane*-in the mind; *haila*-there was; *camatkāra*-wonder; *āsiyā*-coming there; *karila*-did; *daṇḍa*-vat-like a rod; *namaskāra*-obeisances.



TRANSLATION



When Rāmānanda Rāya saw the wonderful sannyāsī, he was struck with wonder. He went to Him and immediately offered his respectful obeisances, falling down flat like a rod.





TEXT 20





uṭhi' prabhu kahe,--ūṭha, kaha 'kṛṣṇa' 'kṛṣṇa'



tāre āliṅgite prabhura hṛdaya satṛṣṇa



SYNONYMS



*uṭhi'*-rising; *prabhu*-the Lord; *kahe*-said; *uṭha*-get up; *kaha*-chant; *kṛṣṇa kṛṣṇa*-the holy name of Lord Kṛṣṇa; *tāre*-him; *āliṅgite*-to embrace; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *hṛdaya*-the heart; *sa-tṛṣṇa*-very eager.



TRANSLATION



The Lord stood up and asked Rāmānanda Rāya to arise and chant the holy name of Kṛṣṇa. Indeed, Śrī Caitanya Mahāprabhu was very eager to embrace him.





TEXT 21





tathāpi puchila,--tumi rāya rāmānanda?



teṅho kahe,--sei haṅa dāsa śūdra manda



SYNONYMS



*tathāpi*-still; *puchila*-He inquired; *tumi*-you; *rāya rāmānanda*-Rāmānanda Rāya; *teṅho kahe*-he replied; *sei haṅa*-I am that; *dāsa*-servant; *śūdra*-belonging to the śūdra community; *manda*-very low.



TRANSLATION



Śrī Caitanya Mahāprabhu then inquired whether he was Rāmānanda Rāya, and he replied, "Yes, I am Your very low servant, and I belong to the śūdra community."





TEXT 22





tabe tāre kaila prabhu dṛḍha āliṅgana



premāveśe prabhu-bhṛtya doṅhe acetana



SYNONYMS



*tabe*-thereafter; *tāre*-him; *kaila*-did; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *dṛḍha*-firm; *āliṅgana*-embracing; *prema-āveśe*-in ecstatic love; *prabhu-bhṛtya*-the servant and the master; *doṅhe*-both; *acetana*-unconscious.



TRANSLATION



Śrī Caitanya Mahāprabhu then embraced Śrī Rāmānanda Rāya very firmly. Indeed, both the master and the servant almost lost consciousness due to ecstatic love.





TEXT 23





svābhāvika prema doṅhāra udaya karilā



duṅhā āliṅgiyā duṅhe bhūmite paḍilā



SYNONYMS



*svābhāvika*-natural; *prema*-love; *doṅhāra*-of both of them; *udaya*-awakening; *karilā*-there was; *duṅhā*-both; *āliṅgiyā*-embracing; *duṅhe*-both of them; *bhūmite*-on the ground; *paḍilā*-fell down.



TRANSLATION



Their natural love for each other was awakened in them both, and they embraced and fell down on the ground.



PURPORT



Śrīla Rāmānanda Rāya was an incarnation of the gopī Viśākhā. Since Śrī Caitanya Mahāprabhu was Lord Kṛṣṇa Himself, there was naturally an awakening of love between Viśākhā and Kṛṣṇa. Śrī Kṛṣṇa Caitanya Mahāprabhu is the combination of Śrīmatī Rādhārāṇī and Kṛṣṇa. The gopī Viśākhā is a principal gopī assisting Śrīmatī Rādhārāṇī. Rāmānanda Rāya and Śrī Caitanya Mahāprabhu embraced, since their natural love also was awakened.





TEXT 24





stambha, sveda, aśru, kampa, pulaka, vaivarṇya



duṅhāra mukhete śuni' gadgada 'kṛṣṇa' varṇa



SYNONYMS



*stambha*-paralysis; *sveda*-perspiration; *aśru*-tears; *kampa*-shivering; *pulaka*-horripilation; *vaivarṇya*-paleness; *duṅhāra*-of both of them; *mukhete*-in the mouth; *śuni'*-hearing; *gadgada*-faltering; *kṛṣṇa varṇa*-Kṛṣṇa's name.



TRANSLATION



When they embraced each other, ecstatic symptoms-paralysis, perspiration, tears, shivering, paleness and standing up of the bodily hairs-appeared. The word "Kṛṣṇa" came from their mouths falteringly.





TEXT 25





dekhiyā brāhmaṇa-gaṇera haila camatkāra



vaidika brāhmaṇa saba karena vicāra



SYNONYMS



*dekhiyā*-seeing this; *brāhmaṇa-gaṇera*-of the ritualistic brāhmaṇas; *haila*-there was; *camatkāra*-wonder; *vaidika*-followers of Vedic ritualistic ceremonies; *brāhmaṇa*-the brāhmaṇas; *saba*-all; *karena*-did; *vicāra*-consideration.



TRANSLATION



When the stereotyped, ritualistic brāhmaṇas who were following the Vedic principles saw this ecstatic manifestation of love, they were struck with wonder. All these brāhmaṇas began to reflect as follows.





TEXT 26





ei ta' sannyāsīra teja dekhi brahma-sama



śūdre āliṅgiyā kene karena krandana



SYNONYMS



*ei ta'*-this indeed; *sannyāsīra*-of the sannyāsī, Śrī Caitanya Mahāprabhu; *teja*-bodily effulgence; *dekhi*-we see; *brahma*-sama-exactly like Brahman; *śūdre*-a śūdra, or worker; *āliṅgiyā*-embracing; *kene*-why; *karena*-does; *krandana*-crying.



TRANSLATION



These brāhmaṇas began to think, "We can see that this sannyāsī has a luster like the effulgence of Brahman, but how is it He is crying upon embracing a śūdra, a member of the fourth caste in the social order?"





TEXT 27





ei mahārāja--mahā-paṇḍita, gambhīra



sannyāsīra sparśe matta ha-ilā asthira



SYNONYMS



*ei mahārāja*-this Rāmānanda Rāya, who is the Governor; *mahā-paṇḍita*-a very learned person; *gambhīra*-grave; *sannyāsīra sparśe*-by touching a sannyāsī; *matta*-mad; *ha*-ilā-became; *asthira*-restless.



TRANSLATION



They thought, "This Rāmānanda Rāya is the Governor of Madras, a highly learned and grave person, a mahā-paṇḍita, but upon touching this sannyāsī he has become restless like a madman."





TEXT 28





ei-mata vipra-gaṇa bhāve mane mana



vijātīya loka dekhi, prabhu kaila saṁvaraṇa



SYNONYMS



*ei-mata*-in this way; *vipra-gaṇa*-all the brāhmaṇas; *bhāve*-think; *mane mana*-within their minds; *vijātīya loka*-outside people; *dekhi*-seeing; *prabhu*-Lord Caitanya Mahāprabhu; *kaila*-did; *saṁvaraṇa*-restraining.



TRANSLATION



While the brāhmaṇas were thinking in this way about the activities of Śrī Caitanya Mahāprabhu and Rāmānanda Rāya, Śrī Caitanya Mahāprabhu saw those outsiders and restrained His transcendental emotions.



PURPORT



Rāmānanda Rāya was intimately related to Śrī Caitanya Mahāprabhu; therefore he can be accepted as a sajātīya, a person within the intimate circle of the Lord. The brāhmaṇas, however, were followers of the Vedic rituals and were not able to have an intimate connection with Śrī Caitanya Mahāprabhu. Consequently they are called vijātīya-loka. In other words, they were not pure devotees. One may be a highly learned brāhmaṇa, but if he is not a pure devotee he is a vijātīya, an outcaste, one outside devotional service-in other words, a nondevotee. Although Śrī Caitanya Mahāprabhu and Rāmānanda Rāya were embracing in ecstasy, the Lord restrained His transcendental emotions upon seeing the outsider brāhmaṇas.





TEXT 29





sustha hañā duṅhe sei sthānete vasilā



tabe hāsi' mahāprabhu kahite lāgilā



SYNONYMS



*su*-stha hañā-becoming steady; *duṅhe*-both of them; *sei*-that; *sthānete*-in the place; *vasilā*-sat down; *tabe*-then; *hāsi'*-smiling; *mahāprabhu*-Caitanya Mahāprabhu; *kahite*-to speak; *lāgilā*-began.



TRANSLATION



When they regained their sanity, they both sat down, and Śrī Caitanya Mahāprabhu smiled and began to speak as follows.





TEXT 30





'sarvabhauma bhaṭṭācārya kahila tomāra guṇe



tomāre milite more karila yatane



SYNONYMS



*sārvabhauma bhaṭṭācārya*-of the name Sārvabhauma Bhaṭṭācārya; *kahila*-has spoken; *tomāra*-your; *guṇe*-good qualities; *tomāre*-you; *milite*-to meet; *more*-Me; *karila*-made; *yatane*-endeavor.



TRANSLATION



"Sārvabhauma Bhaṭṭācārya spoke of your good qualities, and he made a great endeavor to convince Me to meet you.





TEXT 31





tomā milibāre mora ethā āgamana



bhāla haila, anāyāse pāiluṅ daraśana'



SYNONYMS



*tomā*-you; *milibāre*-to meet; *mora*-My; *ethā*-here; *āgamana*-coming; *bhāla haila*-it was very good; *anāyāse*-without difficulty; *pāiluṅ*-I have gotten; *daraśana*-interview.



TRANSLATION



"Indeed, I have come here just to meet you. It is very good that even without making an effort I have gotten your interview here."





TEXT 32





rāya kahe,--sārvabhauma kare bhṛtya-jñāna



parokṣeha mora hite haya sāvadhāna



SYNONYMS



*rāya kahe*-Rāmānanda Rāya replied; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *kare*-does; *bhṛtya*-jñāna-thinks of me as his servant; *parokṣeha*-in my absence; *mora*-of me; *hite*-for the benefit; *haya*-is; *sāvadhāna*-always careful.



TRANSLATION



Rāmānanda Rāya replied, "Sārvabhauma Bhaṭṭācārya thinks of me as his servant. Even in my absence he is very careful to do me good.





TEXT 33





tāṅra kṛpāya pāinu tomāra daraśana



āji saphala haila mora manuṣya-janama



SYNONYMS



*tāṅra kṛpāya*-by his mercy; *pāinu*-I have gotten; *tomāra*-Your; *daraśana*-interview; *āji*-today; *sa*-phala-successful; *haila*-has become; *mora*-my; *manuṣya*-janama-birth as a human being.



TRANSLATION



"By his mercy I have received Your interview here. Consequently I consider that today I have become a successful human being.





TEXT 34





sārvabhaume tomāra kṛpā,--tāra ei cihna



aspṛśya sparśile hañā tāṅra premādhīna



SYNONYMS



*sārvabhaume*-unto Sārvabhauma Bhaṭṭācārya; *tomāra*-Your; *kṛpā*-mercy; *tāra*-of such mercy; *ei*-this; *cihna*-the symptom; *aspṛśya*-untouchable; *sparśile*-You have touched; *hañā*-becoming; *tāṅra*-his; *prema*-adhīna-influenced by love.



TRANSLATION



"I can see that You have bestowed special mercy upon Sārvabhauma Bhaṭṭācārya. Therefore You have touched me, although I am untouchable. This is due only to his love for You.





TEXT 35





kāhāṅ tumi--sākṣāt īśvara nārāyaṇa



kāhāṅ muñi--rāja-sevī viṣayī śūdrādhama



SYNONYMS



*kāhāṅ*-whereas; *tumi*-You; *sākṣāt*-directly; *īśvara nārāyaṇa*-the Supreme Personality of Godhead; *kāhāṅ*-whereas; *muñi*-I; *rāja*-sevī-government servant; *viṣayī*-materialist; *śūdra*-adhama-worse than a śūdra, or fourth-class man.



TRANSLATION



"You are the Supreme Personality of Godhead, Nārāyaṇa Himself, and I am only a government servant interested in materialistic activities. Indeed, I am the lowest amongst men of the fourth caste.





TEXT 36





mora sparśe nā karile ghṛṇā, veda-bhaya



mora darśana tomā vede niṣedhaya



SYNONYMS



*mora*-of me; *sparśe*-by the touch; *nā*-not; *karile*-You did; *ghṛṇā*-hatred; *veda*-bhaya-afraid of the injunctions of the Vedas; *mora*-of me; *darśana*-seeing; *tomā*-You; *vede*-the Vedic injunctions; *niṣedhaya*-forbid.



TRANSLATION



"You do not fear the Vedic injunctions stating that You should not associate with a śūdra. You were not contemptuous of my touch, although in the *Vedas* You are forbidden to associate with śūdras.



PURPORT



In the *Bhagavad-gītā* (9.32) the Lord says:





māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim



"O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras [workers]-can attain the supreme destination."





The word pāpa-yonayaḥ means "born of lower-caste women." The vaiśyas are merchants, and the śūdras or workers are servants. According to Vedic classifications, they belong to a lower social order. A low life means a life without Kṛṣṇa consciousness. High and low positions in society were calculated by considering a person's Kṛṣṇa consciousness. A brāhmaṇa is considered to be on the highest platform because he knows Brahman, the Absolute Truth. The second caste, the kṣatriya caste, also know Brahman, but not as well as the brāhmaṇas. The vaiśyas and śūdras do not clearly understand God consciousness, but if they take to Kṛṣṇa consciousness by the mercy of Kṛṣṇa and the spiritual master, they do not remain in the lower castes (pāpa-yonayaḥ). It is clearly stated: te 'pi yānti parāṁ gatim.



Unless one has attained the highest standard of life, one cannot return home, back to Godhead. One may be a śūdra, vaiśya or woman, but if one is situated in the service of the Lord in Kṛṣṇa consciousness, one should not be considered strī, śūdra, vaiśya or lower than śūdra. Though a person may be from a lowborn family, if he is engaged in the Lord's service he should never be considered to belong to a lowborn family. The *Padma Purāṇa* forbids: vīkṣate jāti-sāmānyāt sa yāti narakaṁ-dhruvam. A person goes to hell quickly when he considers a devotee of the Lord in terms of birth. Although Śrī Rāmānanda Rāya supposedly took birth in a śūdra family, he is not to be considered a śūdra, for he was a great advanced devotee. Indeed, he was on the transcendental platform. Śrī Caitanya Mahāprabhu therefore embraced him. Out of spiritual humility, Śrī Rāmānanda Rāya presented himself as a śūdra (rāja-sevī viṣayī śūdrādhama). Even though one may engage in government service or in any other pound-shilling-pence business-in short, in materialistic life-he need only take to Kṛṣṇa consciousness. Kṛṣṇa consciousness is a very simple process. One need only chant the holy names of the Lord and strictly follow the principles forbidding sinful activity. In this way one can no longer be considered an untouchable, a viṣayī or a śūdra. One who is advanced in spiritual life should not associate with nondevotees-namely men in government service and men engaged in materialistic activity for sense gratification or in the service of others. Such men are considered viṣayī, materialistic. It is said:



niṣkiñcanasya bhagavad-bhajanonmukhasya

pāraṁ paraṁ jigamiṣor bhava-sāgarasya

sandarśanaṁ viṣayiṇām atha yoṣitāṁ ca

hā hanta hanta viṣa-bhakṣaṇato 'py asādhu



"A person who is very seriously engaged in cultivating devotional service with a view to crossing the ocean of nescience and who has completely abandoned all material activities should never see a śūdra, a vaiśya or a woman." (Śrī Caitanya-candrodaya-nāṭaka 8.23)





TEXT 37





tomāra kṛpāya tomāya karāya nindya-karma



sākṣāt īśvara tumi, ke jāne tomāra marma



SYNONYMS



*tomāra kṛpāya*-Your mercy; *tomāya*-unto You; *karāya*-induces; *nindya*-karma-forbidden actions; *sākṣāt īśvara*-directly the Supreme Personality of Godhead; *tumi*-You; *ke jāne*-who can know; *tomāra*-Your; *marma*-purpose.



TRANSLATION



"You are the Supreme Personality of Godhead Himself; therefore no one can understand Your purpose. By Your mercy You are touching me, although this is not sanctioned by the *Vedas*.



PURPORT



A sannyāsī is strictly forbidden to see the viṣayīs, the materialistic people. But Śrī Caitanya Mahāprabhu, out of His boundless and causeless mercy, could show favor to anyone, regardless of birth and position.





TEXT 38





āmā nistārite tomāra ihāṅ āgamana



parama-dayālu tumi patita-pāvana



SYNONYMS



*āmā nistārite*-to deliver me; *tomāra*-Your; *ihāṅ*-here; *āgamana*-appearance; *parama*-dayālu-greatly merciful; *tumi*-You; *patita-pāvana*-the deliverer of all fallen souls.



TRANSLATION



"You have come here specifically to deliver me. You are so merciful that You alone can deliver all fallen souls.



PURPORT



Śrīla Narottama dāsa Ṭhākura sings in his Prārthanā (39):





śrī-kṛṣṇa-caitanya-prabhu dayā kara more,

tomā vinā ke dayālu jagat-saṁsāre



patita-pāvana-hetu tava avatāra,

mo sama patita prabhu nā pāibe āra



"My dear Lord, please be merciful to me. Who can be more merciful than Your Lordship within these three worlds? You appear as an incarnation just to reclaim the conditioned, fallen souls, but I assure You that You will not find a soul more fallen than me."





Śrī Caitanya Mahāprabhu's specific mission is to deliver fallen souls. Of course, in this Age of Kali there is hardly anyone who is not fallen according to the calculations of Vedic behavior. In His instructions to Rūpa Gosvāmī, Śrī Caitanya Mahāprabhu described the so-called followers of Vedic religion in this way (Madhya 19.146):



veda-niṣṭha-madhye ardheka veda 'mukhe' māne

veda-niṣiddha pāpa kare, dharma nāhi gaṇe



So-called followers of Vedic principles simply accept the *Vedas* formally, but they act against Vedic principles. This is symptomatic of this Age of Kali. People claim to follow a certain type of religion, saying formally, "I am Hindu," "I am Muslim," "I am Christian," "I am this or that," but actually no one follows the principles enunciated in religious scriptures. This is the disease of this age. But the merciful Śrī Caitanya Mahāprabhu has simply advised us to chant the Hare Kṛṣṇa mahā-mantra: harer nāma harer nāma harer nāmaiva kevalam. The Lord can deliver anyone and everyone, even though one may have fallen from the injunctions of revealed scriptures. This is Śrī Caitanya Mahāprabhu's special mercy. Consequently He is known as patita-pāvana, the deliverer of all fallen souls.





TEXT 39





mahānta-svabhāva ei tārite pāmara



nija kārya nāhi tabu yāna tāra ghara



SYNONYMS



*mahānta-svabhāva*-the nature of saintly persons; *ei*-this; *tārite*-to deliver; *pāmara*-fallen souls; *nija*-own; *kārya*-business; *nāhi*-there is not; *tabu*-still; *yāna*-goes; *tāra*-his; *ghara*-house.



TRANSLATION



"It is the general practice of all saintly people to deliver the fallen. Therefore they go to people's houses, although they have no personal business there.



PURPORT



A sannyāsī is supposed to beg from door to door. He does not beg simply because he is hungry. His real purpose is to enlighten the occupant of every house by preaching Kṛṣṇa consciousness. A sannyāsī does not abandon his superior position and become a beggar just for the sake of begging. Similarly, a person in householder life may be very important, but he may also voluntarily take to the mendicant way of life. Rūpa Gosvāmī and Sanātana Gosvāmī were ministers, but they voluntarily accepted the mendicant's life in order to humbly preach Śrī Caitanya Mahāprabhu's message. It is said about them: tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau. Although the Gosvāmīs were very aristocratic, they became mendicants just to deliver the fallen souls according to the order of Śrī Caitanya Mahāprabhu. One should also consider that those who engage in the missionary activities of Kṛṣṇa consciousness are under the guidance of Śrī Caitanya Mahāprabhu. They are not actually beggars; their real business is to deliver fallen souls. Therefore they may go from door to door just to introduce a book about Kṛṣṇa consciousness so that people can become enlightened by reading. Formerly brahmacārīs and sannyāsīs used to beg from door to door. At the present moment, especially in the Western countries, a person may be handed over to the police if he begs from door to door. In Western countries, begging is considered criminal. Members of the Kṛṣṇa consciousness movement have no business begging. Instead, they work very hard to introduce some books about Kṛṣṇa consciousness so that people can read them and be benefited. But if one gives some contribution to a Kṛṣṇa conscious man, he never refuses it.





TEXT 40





mahad-vicalanaṁ nṛṇāṁ



gṛhiṇāṁ dīna-cetasām



niḥśreyasāya bhagavan



nānyathā kalpate kvacit



SYNONYMS



*mahat-vicalanam*-the wandering of saintly persons; *nṛṇām*-of human beings; *gṛhiṇām*-who are householders; *dīna*-cetasām-low-minded; *niḥśreyasāya*-for the ultimate benefit; *bhagavan*-O my Lord; *na anyathā*-not any other purpose; *kalpate*-one imagines; *kvacit*-at any time.



TRANSLATION



" 'My dear Lord, sometimes great saintly persons go to the homes of householders, although these householders are generally low-minded. When a saintly person visits their homes, one can understand that it is for no other purpose than to benefit the householders.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.8.4).





TEXT 41





āmāra saṅge brāhmaṇādi sahasreka jana



tomāra darśane sabāra dravī-bhūta mana



SYNONYMS



*āmāra saṅge*-with me; *brāhmaṇa-ādi*-brāhmaṇas and others; *sahasreka*-more than one thousand; *jana*-persons; *tomāra*-of You; *darśane*-in seeing; *sabāra*-of all of them; *dravī*-bhūta-became melted; *mana*-the hearts.



TRANSLATION



"Along with me there are about a thousand men-including the brāhmaṇas-and all of them appear to have had their hearts melted simply by seeing You.





TEXT 42





'kṛṣṇa' 'kṛṣṇa' nāma śuni sabāra vadane



sabāra aṅga--pulakita, aśru--nayane



SYNONYMS



kṛṣṇa kṛṣṇa-"Kṛṣṇa," "Kṛṣṇa"; *nāma*-the holy name; *śuni*-I hear; *sabāra*-of everyone; *vadane*-in the mouths; *sabāra*-of all; *aṅga*-the bodies; *pulakita*-gladdened; *aśru*-tears; *nayane*-in the eyes.



TRANSLATION



"I hear everyone chanting the holy name of Kṛṣṇa. Everyone's body is thrilled with ecstasy, and there are tears in everyone's eyes.





TEXT 43





ākṛtye-prakṛtye tomāra īśvara-lakṣaṇa



jīve nā sambhave ei aprākṛta guṇa



SYNONYMS



*ākṛtye*-in bodily features; *prakṛtye*-in behavior; *tomāra*-of You; *īśvara*-of the Supreme Personality of Godhead; *lakṣaṇa*-the symptoms; *jīve*-in an ordinary living being; *nā*-not; *sambhave*-possible; *ei*-these; *aprākṛta*-transcendental; *guṇa*-qualities.



TRANSLATION



"My dear Sir, according to Your behavior and bodily features, You are the Supreme Personality of Godhead. It is impossible for ordinary living beings to possess such transcendental qualities."



PURPORT



Śrī Caitanya Mahāprabhu's bodily features were uncommon. Indeed, His body was extraordinary in its measurements. The measurement of His chest and the measurement of His forearms were the same length. This is called nyagrodha-parimaṇḍala. As far as His nature is concerned, He was kind to everyone. No one but the Supreme Personality of Godhead can be kind to everyone. Therefore the Lord's name is Kṛṣṇa, "all-attractive." As stated in the *Bhagavad-gītā* (14.4), Kṛṣṇa is kind to everyone. In every species of life (sarva-yoniṣu), He is the original father, the seed-giver (bīja-pradaḥ pitā). How, then, can He be unkind to any living entity? One may be a man, an animal or even a tree, but the Lord is kind to everyone. That is God's qualification. He also says in the *Bhagavad-gītā* (9.29), samo 'ham sarva-bhūteṣu: the Lord is equally kind to everyone. And He advises, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. This instruction is meant not only for Arjuna but for all living entities. Whoever takes advantage of this offer is immediately immune to all sinful activity and returns home, back to Godhead. While present on this planet, Śrī Caitanya Mahāprabhu made the same offer.





TEXT 44





prabhu kahe,--tumi mahā-bhāgavatottama



tomāra darśane sabāra drava haila mana



SYNONYMS



*prabhu kahe*-the Lord replied; *tumi*-you; *mahā-bhāgavata-uttama*-the best of the topmost devotees; *tomāra darśane*-by seeing you; *sabāra*-of everyone; *drava*-melted; *haila*-became; *mana*-the heart.



TRANSLATION



The Lord replied to Rāmānanda Rāya, "Sir, you are the best of the topmost devotees; therefore simply the sight of you has melted everyone's heart.



PURPORT



Unless one is a first-class devotee, he cannot be a preacher. A preacher is generally a topmost devotee, but in order to meet the general populace, he has to come to distinguish between devotees and nondevotees. Otherwise, an advanced devotee makes no such distinctions. Indeed, he always sees that everyone is engaged in the service of the Lord. When one engages in preaching work, he must distinguish between people and understand that some people are not engaged in the devotional service of the Lord. The preacher then has to take compassion upon such innocent people who do not know how to worship the Lord. In *Śrīmad-Bhāgavatam* (11.2.45), the symptoms of a topmost devotee are described as follows:





sarva-bhūteṣu yaḥ paśyed

bhagavad-bhāvam ātmanaḥ

bhūtāni bhagavaty ātmany

eṣa bhāgavatottamaḥ



"The advanced devotee sees that all living entities are part and parcel of the Supreme Personality of Godhead. Everyone is in Kṛṣṇa, and Kṛṣṇa is also within everyone. Such a vision is possible only for a person who is very advanced in devotional service."





TEXT 45





anyera ki kathā, āmi--'māyāvādī sannyāsī'



āmiha tomāra sparśe kṛṣṇa-preme bhāsi



SYNONYMS



*anyera*-of others; *ki kathā*-what to speak; *āmi*-I; *māyāvādī sannyāsī*-a sannyāsī of the Māyāvādī sect; *āmiha*-I; *tomāra*-of you; *sparśe*-by the touch; *kṛṣṇa*-of Kṛṣṇa; *preme*-in love; *bhāsi*-float.



TRANSLATION



"Although I am a Māyāvādī sannyāsī, a nondevotee, I am also floating in the ocean of love of Kṛṣṇa simply by touching you. And what to speak of others?





TEXT 46





ei jāni' kaṭhina mora hṛdaya śodhite



sārvabhauma kahilena tomāre milite



SYNONYMS



*ei jāni'*-knowing this; *kaṭhina*-very hard; *mora*-My; *hṛdaya*-heart; *śodhite*-to rectify; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *kahilena*-asked; *tomāre*-you; *milite*-to meet.



TRANSLATION



"Knowing this, in order to rectify My heart, which is very hard, Sārvabhauma Bhaṭṭācārya asked Me to meet you."





TEXT 47





ei-mata duṅhe stuti kare duṅhāra guṇa



duṅhe duṅhāra daraśane ānandita mana



SYNONYMS



*ei-mata*-in this way; *duṅhe*-both of them; *stuti*-praise; *kare*-offer; *duṅhāra*-of both of them; *guṇa*-qualities; *duṅhe*-both of them; *duṅhāra*-of both of them; *daraśane*-by the seeing; *ānandita*-pleased; *mana*-the minds.



TRANSLATION



In this way each of them praised the qualities of the other, and both of them were pleased to see each other.





TEXT 48





hena-kāle vaidika eka vaiṣṇava brāhmaṇa



daṇḍavat kari' kaila prabhure nimantraṇa



SYNONYMS



*hena*-kāle-at this time; *vaidika*-a follower of the Vedic ritualistic ceremonies; *eka*-one; *vaiṣṇava brāhmaṇa*-a brāhmaṇa following Vaiṣṇava principles; *daṇḍavat*-obeisances offered by falling flat; *kari'*-offering; *kaila*-made; *prabhure*-unto Lord Śrī Caitanya Mahāprabhu; *nimantraṇa*-invitation.



TRANSLATION



At this time a brāhmaṇa Vaiṣṇava following the Vedic principles came and offered obeisances. He fell flat before Śrī Caitanya Mahāprabhu and invited Him for lunch.





TEXT 49





nimantraṇa mānila tāṅre vaiṣṇava jāniyā



rāmānande kahe prabhu īṣat hāsiyā



SYNONYMS



*nimantraṇa*-the invitation; *mānila*-accepted; *tāṅre*-him (the brāhmaṇa); *vaiṣṇava*-a devotee; *jāniyā*-understanding; *rāmānande*-unto Rāmānanda; *kahe*-said; *prabhu*-Śrī Caitanya Mahāprabhu; *īṣat*-a little; *hāsiyā*-smiling.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu accepted the brāhmaṇa's invitation, knowing him to be a devotee, and, slightly smiling, spoke as follows to Rāmānanda Rāya.



PURPORT



Śrī Caitanya Mahāprabhu accepted the invitation of the Vaiṣṇava brāhmaṇa. Even though one is a brāhmaṇa strictly following all the rules and regulations of brahminical culture, if he is not a devotee, a follower of Śrī Caitanya Mahāprabhu, one should not accept his invitation. At the present moment people have become so degraded that they do not even follow the Vedic principles, to say nothing of Vaiṣṇava principles. They eat anything and everything-whatever they like-and therefore the members of this Kṛṣṇa consciousness movement should be very cautious about accepting invitations.





TEXT 50





tomāra mukhe kṛṣṇa-kathā śunite haya mana



punarapi pāi yena tomāra daraśana



SYNONYMS



*tomāra mukhe*-in your mouth; *kṛṣṇa*-kathā-talks on Kṛṣṇa; *śunite*-to hear; *haya*-there is; *mana*-My mind; *punarapi*-again; *pāi*-I may get; *yena*-if possible; *tomāra*-your; *daraśana*-interview.



TRANSLATION



"I wish to hear from you about Lord Kṛṣṇa. Indeed, My mind is inclined to desire this; therefore I wish to see you again."





TEXTS 51-52





rāya kahe, āilā yadi pāmara śodhite



darśana-mātre śuddha nahe mora duṣṭa citte



dina pāṅca-sāta rahi' karaha mārjana



tabe śuddha haya mora ei duṣṭa mana



SYNONYMS



*rāya kahe*-Rāmānanda Rāya replied; *āilā*-You have come; *yadi*-although; *pāmara*-a fallen soul; *śodhite*-to rectify; *darśana*-mātre-simply seeing You; *śuddha nahe*-not purified; *mora*-my; *duṣṭa*-polluted; *citte*-consciousness; *dina*-days; *pāṅca*-sāta-five or seven; *rahi'*-staying; *karaha*-kindly do; *mārjana*-cleansing; *tabe*-then; *śuddha*-pure; *haya*-it is; *mora*-my; *ei*-this; *duṣṭa*-polluted; *mana*-mind.



TRANSLATION



Rāmānanda Rāya replied, "My Lord, although You have come to correct me, a fallen soul, my mind is not yet purified simply by seeing You. Please stay for five or seven days and kindly cleanse my polluted mind. After that much time, my mind will certainly be pure."





TEXT 53





yadyapi viccheda doṅhāra sahana nā yāya



tathāpi daṇḍavat kari' calilā rāma-rāya



SYNONYMS



*yadyapi*-although; *viccheda*-separation; *doṅhāra*-of both of them; *sahana*-toleration; *nā*-not; *yāya*-possible; *tathāpi*-still; *daṇḍavat*-obeisances; *kari'*-offering; *calilā*-departed; *rāma*-rāya-Rāmānanda Rāya.



TRANSLATION



Although neither could tolerate the other's separation, Rāmānanda Rāya nonetheless offered his obeisances to Lord Śrī Caitanya Mahāprabhu and departed.





TEXT 54





prabhu yāi' sei vipra-ghare bhikṣā kaila



dui janāra utkaṇṭḥāya āsi' sandhyā haila



SYNONYMS



*prabhu*-Lord Śrī Caitanya Mahāprabhu; *yāi'*-going; *sei*-that; *vipra-ghare*-to the house of the brāhmaṇa; *bhikṣā*-lunch; *kaila*-accepted; *dui*-two; *janāra*-of the persons; *utkaṇṭhāya*-in the impatience; *āsi'*-coming; *sandhyā*-evening; *haila*-appeared.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu then went to the house of the brāhmaṇa who had invited Him and took His lunch there. When the evening of that day arrived, both Rāmānanda Rāya and the Lord were eager to meet each other again.





TEXT 55





prabhu snāna-kṛtya kari' āchena vasiyā



eka-bhṛtya-saṅge rāya mililā āsiyā



SYNONYMS



*prabhu*-the Lord; *snāna-kṛtya*-the daily duty of bathing; *kari'*-finishing; *āchena*-was; *vasiyā*-sitting; *eka*-one; *bhṛtya*-servant; *saṅge*-with; *rāya*-Rāya Rāmānanda; *mililā*-met; *āsiyā*-coming.



TRANSLATION



After finishing His evening bath, Śrī Caitanya Mahāprabhu sat down and waited for Rāmānanda Rāya to come. Then Rāmānanda Rāya, accompanied by one servant, came to meet Him.



PURPORT



A Vaiṣṇava who is supposed to be advanced in spiritual understanding-be he a householder or a sannyāsī-must bathe three times a day: morning, noon and evening. When one is engaged in the service of the Deity, he must especially follow the principles of the *Padma Purāṇa* and take regular baths. He should also, after bathing, decorate his body with the twelve tilakas.





TEXT 56





namaskāra kaila rāya, prabhu kaila āliṅgane



dui jane kṛṣṇa-kathā kaya rahaḥ-sthāne



SYNONYMS



*namaskāra*-obeisances; *kaila*-offered; *rāya*-Rāmānanda Rāya; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kaila*-did; *āliṅgane*-embracing; *dui*-two; *jane*-the persons; *kṛṣṇa*-kathā-talks about Kṛṣṇa; *kaya*-discussed; *rahaḥ-sthāne*-in a secluded place.



TRANSLATION



Rāmānanda Rāya approached Lord Śrī Caitanya and offered his respectful obeisances, and the Lord embraced him. Then they began to discuss Kṛṣṇa in a secluded place.



PURPORT



The word rahaḥ-sthāne, "in a secluded place," is very significant. Talks about Kṛṣṇa and His pastimes-especially His pastimes in Vṛndāvana and His dealings with the gopīs-are all very confidential. They are not subject matter for public discussion because those who have no understanding of the transcendental nature of Kṛṣṇa's pastimes always commit great offenses, thinking Kṛṣṇa to be an ordinary human being and the gopīs ordinary girls. Following the principle of Lord Śrī Caitanya Mahāprabhu, who never discussed the dealings between Kṛṣṇa and the gopīs publicly, devotees in the Kṛṣṇa consciousness movement are enjoined not to discuss the pastimes of Lord Kṛṣṇa in Vṛndāvana in public. For the general public, saṅkīrtana is the most effective method to awaken Kṛṣṇa consciousness. If possible, one should discuss the principles enunciated in the *Bhagavad-gītā*. Śrī Caitanya Mahāprabhu followed this principle very strictly and discussed the philosophy of the *Bhagavad-gītā* with learned scholars like Sārvabhauma Bhaṭṭācārya and Prakāśānanda Sarasvatī. However, He taught the principles of the bhakti cult to students like Sanātana Gosvāmī and Rūpa Gosvāmī, and He discussed with Śrī Rāmānanda Rāya the topmost devotional dealings between Kṛṣṇa and the gopīs. For the general populace, He performed saṅkīrtana very vigorously. We must also follow these principles in preaching Kṛṣṇa consciousness all over the world.





TEXT 57





prabhu kahe,--"paḍa śloka sādhyera nirṇaya"



rāya kahe,--"sva-dharmācaraṇe viṣṇu-bhakti haya"



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *paḍa*-just recite; *śloka*-a verse from the revealed scriptures; *sādhyera*-of the aim of life; *nirṇaya*-an ascertainment; *rāya kahe*-Rāmānanda Rāya replied; *sva-dharma-ācaraṇe*-by executing one's occupational duty; *viṣṇu*-bhakti-devotional service to Lord Viṣṇu; *haya*-there is.



TRANSLATION



Śrī Caitanya Mahāprabhu ordered Rāmānanda Rāya to recite a verse from the revealed scriptures concerning the ultimate goal of life. Rāmānanda replied that if one executes the prescribed duties of his social position, he awakens his original Kṛṣṇa consciousness.



PURPORT



In this connection, Śrī Rāmānujācārya stated in the Vedārtha-saṅgraha that devotional service is naturally very dear to the living entity. Indeed, it is life's goal. This devotional service is supreme knowledge, or Kṛṣṇa consciousness, and it brings detachment from all material activity. In the transcendental position, a living being can perfectly acknowledge the superiority of serving the Supreme Lord. The devotees attain the Supreme Lord only by devotional service. Having such knowledge, one engages in his occupational duty, and that is called bhakti-yoga. By performing bhakti-yoga, one can rise to the platform of pure devotional service.





A great saint, the father of Śrīla Vyāsadeva, Parāśara Muni, has specifically mentioned that devotional service to the Lord can ultimately be awakened in human society by the discharge of duties in accordance with the varṇāśrama system. The Supreme Personality of Godhead instituted varṇāśrama-dharma to give human beings a chance to return home, back to Godhead. The Supreme Personality of Godhead, Lord Śrī Kṛṣṇa, who is known in the *Bhagavad-gītā* as Puruṣottama-the greatest of all personalities-personally came and declared that the institution of varṇāśrama-dharma was founded by Him. As stated in the *Bhagavad-gītā* (4.13):



cātur-varṇyaṁ mayā sṛṣṭaṁ

guṇa-karma-vibhāgaśaḥ

tasya kartāram api māṁ

viddhy akartāram avyayam



Elsewhere in the *Bhagavad-gītā* (18.45-46) the Lord says:





sve sve karmaṇy abhirataḥ

saṁsiddhiṁ labhate naraḥ

sva-karma-nirataḥ siddhiṁ

yathā vindati tac chṛṇu



yataḥ pravṛttir bhūtānāṁ

yena sarvam idaṁ tatam

sva-karmaṇā tam abhyarcya

siddhiṁ vindati mānavaḥ



Human society should be divided into four divisions-brāhmaṇa, kṣatriya, vaiśya and śūdra-and everyone should always engage in his occupational duty. The Lord says that those engaged in their occupational duty can attain perfection simply by rendering loving devotional service to the Lord while executing their particular duty. Actually the modern ideal of a classless society can be introduced only by Kṛṣṇa consciousness. Let men perform their occupational duty, and let them give their profits to the service of the Lord. In other words, one can attain the perfection of life by discharging one's occupational duty and employing the results in the service of the Lord. This method is confirmed by great personalities like Bodhāyana, Taṅka, Dramiḍa, Guhadeva, Kapardi and Bhāruci. It is also confirmed by the *Vedānta-sūtra*.





TEXT 58





varṇāśramācāra-vatā



puruṣena paraḥ pumān



visṇur ārādhyate panthā



nānyat tat-toṣa-kāraṇam



SYNONYMS



*varṇa-āśrama-ācāra-vatā*-who behaves according to the system of four divisions of social order and four divisions of spiritual life; *puruṣeṇa*-by a man; *paraḥ*-the supreme; *pumān*-person; *viṣṇuḥ*-Lord Viṣṇu; *ārādhyate*-is worshiped; *panthā*-way; *na*-not; *anyat*-another; *tat*-toṣa-kāraṇam-cause of satisfying the Lord.



TRANSLATION



"The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of varṇa and āśrama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varṇas and āśramas."



PURPORT



This is a quotation from the *Viṣṇu Purāṇa* (3.8.9). As stated by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya: "The purport is that one can realize life's perfection simply by satisfying the Supreme Personality of Godhead." This is also confirmed in *Śrīmad-Bhāgavatam* (1.2.13):





ataḥ pumbhir dvija-śreṣṭhā

varṇāśrama-vibhāgaśaḥ

svanuṣṭhitasya dharmasya

saṁsiddhir hari-toṣaṇam



"O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties [dharma] according to caste divisions and order of life, is to please Lord Hari."





Every man should perform his occupational duty in the light of his particular tendency. According to his abilities, one should accept a position in the varṇāśrama institution. The divisions of brāhmaṇa, kṣatriya, vaiśya and śūdra are natural divisions within society. Indeed, everyone has a prescribed duty according to the varṇāśrama-dharma. Those who properly execute their prescribed duties live peacefully and are not disturbed by material conditions. The spiritual orders-brahmacarya, gṛhastha, vānaprastha and sannyāsa-are called āśramas. If one executes his prescribed duty in both the social and spiritual order, the Supreme Personality of Godhead is satisfied. If one neglects his duties, however, he becomes a transgressor and a candidate for a hellish condition. Actually we see that different people are engaged in different ways; therefore there must be divisions according to work. To attain perfection, one must make devotional service the center of life. In this way one can awaken his natural instincts by work, association and education. One should accept the varṇāśrama divisions by qualification, not by birth. Unless this system is introduced, human activities cannot be systematically executed.



The brāhmaṇas are the intellectuals who can understand the Supreme Personality of Godhead. They are always engaged in the cultivation of knowledge. It does not matter whether one is born in India or outside India. Those who are naturally very heroic and who tend to rule over others are called kṣatriyas. Those who tend to produce food by agricultural methods, protect cows and other animals and engage in trade are called vaiśyas, or merchants. Those who are not sufficiently intelligent to be brāhmaṇas, kṣatriyas or vaiśyas are required to serve a master and are called śūdras. Thus everyone can engage in the service of the Lord and thus awaken his natural Kṛṣṇa consciousness. If a society does not function according to such natural divisions, the social orders become degraded. The conclusion is that the scientific method of varṇāśrama-dharma should be adopted by society.





TEXT 59





prabhu kahe, "eho bāhya, āge kaha āra"



rāya kahe, "kṛṣṇe karmārpaṇa--sarva-sādhya-sāra"



SYNONYMS



*prabhu kahe*-the Lord said; *eho*-this; *bāhya*-external; *āge*-ahead; *kaha*-say; *āra*-more; *rāya kahe*-Śrī Rāmānanda Rāya said; *kṛṣṇe*-unto Kṛṣṇa; *karma*-arpaṇa-offering the results of activities; *sarva-sādhya-sāra*-the essence of all means of perfection.



TRANSLATION



The Lord replied, "This is external. You had better tell Me of some other means." Rāmānanda replied, "To offer the results of one's activities to Kṛṣṇa is the essence of all perfection."





TEXT 60





yat karoṣi yad aśnāsi



yaj juhoṣi dadāsi yat



yat tapasyasi kaunteya



tat kuruṣva mad-arpaṇam



SYNONYMS



*yat*-whatever; *karoṣi*-you do; *yat*-whatever; *aśnāsi*-you eat; *yat*-whatever; *juhoṣi*-you offer in sacrifice; *dadāsi*-you give in charity; *yat*-whatever; *yat*-whatever; *tapasyasi*-you perform as austerity; *kaunteya*-O son of Kuntī; *tat*-that; *kuruṣva*-just do; *mat*-unto Me; *arpaṇam*-offering.



TRANSLATION



Rāmānanda Rāya continued, " 'My dear son of Kuntī, whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give in charity, and whatever austerities you perform, all the results of such activities should be offered to Me, *Kṛṣṇa, the Supreme Personality of Godhead*.' "



PURPORT



The Lord has said that the varṇāśrama-dharma is not properly executed in this Age of Kali; therefore He ordered Rāmānanda Rāya to go further into the matter. Rāmānanda replied with this verse from the *Bhagavad-gītā* (9.27), which instructs that while remaining in the system of varṇāśrama-dharma one may offer the results of his activities to Lord Śrī Kṛṣṇa in loving service. Naturally Lord Śrī Caitanya Mahāprabhu was asking Rāmānanda Rāya about the execution of devotional service. Rāmānanda Rāya first enunciated the principle of varṇāśrama-dharma in consideration of materialistic people. However, this conception is not transcendental. As long as one is in the material world, he must follow the principles of varṇāśrama-dharma, but devotional service is transcendental. The system of varṇāśrama-dharma refers to the three modes of material nature, but transcendental devotional service is on the absolute platform. Śrī Caitanya Mahāprabhu belonged to the spiritual world, and His methods for propagating the saṅkīrtana movement were also imported from the spiritual world. Śrīla Narottama dāsa Ṭhākura has sung: golokera prema-dhana, hari-nāma-saṅkīrtana, rati na janmila kene tāya. This states that the saṅkīrtana movement has nothing to do with this material world. It is imported from the spiritual world, Goloka Vṛndāvana. Narottama dāsa Ṭhākura laments that mundane people do not take this saṅkīrtana movement seriously. Considering the position of devotional service and the saṅkīrtana movement, Śrī Caitanya Mahāprabhu deemed the system of varṇāśrama-dharma to be material, although it aims at elevation to the spiritual platform. However, the saṅkīrtana movement can raise one immediately to the spiritual platform. Consequently it is said that varṇāśrama-dharma is external, and Caitanya Mahāprabhu requested Rāmānanda Rāya to proceed deeper into the matter and uncover the spiritual platform.





Sometimes materialists consider Lord Viṣṇu a material conception. Impersonalists think that above Lord Viṣṇu is the impersonal Brahman. The impersonalists misunderstand the worship of Lord Viṣṇu. They worship Lord Viṣṇu to merge into His body. In order that viṣṇu-ārādhana not be misunderstood, Śrī Caitanya Mahāprabhu requested that Śrī Rāmānanda Rāya proceed further and clear up the issue. Rāmānanda Rāya quoted the verse from the *Bhagavad-gītā* stating that the results of one's occupational duty may be offered to Lord Viṣṇu or Kṛṣṇa. In *Śrīmad-Bhāgavatam* (1.2.8) it is also said:



dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam



"If one executes the occupational duties of varṇāśrama-dharma but does not cultivate his dormant Kṛṣṇa consciousness, his activities are futile. His occupation simply becomes unnecessary labor."





TEXT 61





prabhu kahe,--"eho bāhya, āge kaha āra"



rāya kahe,--"svadharma-tyāga, ei sādhya-sāra"



SYNONYMS



*prabhu kahe*-the Lord replied; *eho*-this; *bāhya*-external; *āge*-ahead; *kaha*-speak; *āra*-more; *rāya kahe*-Rāmānanda Rāya replied; *sva*-dharma-tyāga-relinquishing one's occupational duties; *ei*-this; *sādhya-sāra*-the essence of all perfection.



TRANSLATION



"This is also external," Śrī Caitanya Mahāprabhu said. "Please proceed and speak further on this matter." Rāmānanda Rāya replied, "To give up one's occupational duties in the varṇāśrama is the essence of perfection."



PURPORT



A brāhmaṇa may renounce his family and accept sannyāsa. Others also-kṣatriyas and vaiśyas-may also give up their families and take to Kṛṣṇa consciousness. Such renunciation is called karma-tyāga. By such renunciation, the Supreme Personality of Godhead is satisfied. But this renouncing of one's activities to Kṛṣṇa is not uncontaminated and is therefore on the material platform. Such activities are considered within the material universe because, according to Śrī Caitanya Mahāprabhu, they refer to the material universe and are therefore external. To correct this, Rāmānanda Rāya recommended that one take to the renounced order of life in order to transcend material activities. This is supported by the following verse from *Śrīmad-Bhāgavatam* (11.11.32).





TEXT 62





ājñāyaivaṁ guṇān doṣān



mayādiṣṭān api svakān



dharmān saṁtyajya yaḥ sarvān



māṁ bhajet sa ca sattamaḥ



SYNONYMS



*ājñāya*-knowing perfectly; *evam*-thus; *guṇān*-qualities; *doṣān*-faults; *mayā*-by Me; *ādiṣṭān*-instructed; *api*-although; *svakān*-own; *dharmān*-occupational duties; *saṁtyajya*-giving up; *yaḥ*-anyone who; *sarvān*-all; *mām*-unto Me; *bhajet*-may render service; *saḥ*-he; *ca*-and; *sattamaḥ*-a first-class person.



TRANSLATION



Rāmānanda Rāya continued, " 'Occupational duties are described in the religious scriptures. If one analyzes them, he can fully understand their qualities and faults and then give them up completely to render service unto the Supreme Personality of Godhead. Such a person is considered a first-class man.'





TEXT 63





sarva-dharmān parityajya



mām ekaṁ śaraṇaṁ vraja



ahaṁ tvāṁ sarva-pāpebhyo



mokṣayiṣyāmi mā śucaḥ



SYNONYMS



*sarva-dharmān*-all kinds of occupational duties; *parityajya*-giving up; *mām ekam*-unto Me only; *śaraṇam*-as shelter; *vraja*-go; *aham*-I; *tvām*-unto you; *sarva*-pāpebhyaḥ-from all the reactions of sinful life; *mokṣayiṣyāmi*-will give liberation; *mā*-don't; *śucaḥ*-worry.



TRANSLATION



"As stated in scripture [Bg. 18.66], 'After giving up all kinds of religious and occupational duties, if you come to Me, the Supreme Personality of Godhead, and take shelter, I will give you protection from all of life's sinful reactions. Do not worry.' "



PURPORT



In this connection, Śrīla Raghunātha dāsa Gosvāmī instructs in his book Manaḥ-śiksā (2):





na dharmaṁ nādharmaṁ śruti-gaṇa-niruktaṁ kila kuru

vraje rādhā-kṛṣṇa-pracura-paricaryām iha tanu



He has thus enjoined that we should not perform religious or irreligious activities as prescribed in the *Vedas*. The best course is to engage always in the service of Lord Kṛṣṇa and Rādhārāṇī. That is the perfection of everything in this life. Similarly, in *Śrīmad-Bhāgavatam* (4.29.46) it is said by Nārada Muni:





yadā yasyānugṛhṇāti

bhagavān ātma-bhāvitaḥ

sa jahāti matiṁ loke

vede ca pariniṣṭhitām



"When one actually takes to the loving service of the Supreme Personality of Godhead, he gives up all duties in the material world, as well as all duties prescribed by the Vedic literature. In this way one is fixed in the service of the Lord."





TEXT 64





prabhu kahe,--"eho bāhya, āge kaha āra"



rāya kahe,--"jñāna-miśrā bhakti--sādhya-sāra"



SYNONYMS



*prabhu kahe*-the Lord said; *eho*-this; *bāhya*-external; *āge*-ahead; *kaha*-say; *āra*-more; *rāya kahe*-Rāya replied; *jñāna*-miśrā bhakti-devotional service mixed with empiric knowledge; *sādhya-sāra*-is the essence of perfection.



TRANSLATION



After hearing Rāmānanda Rāya speak in this way, Lord Śrī Caitanya Mahāprabhu again rejected his statement and said, "Go ahead and say something more." Rāmānanda Rāya then replied, "Devotional service mixed with empiric knowledge is the essence of perfection."



PURPORT



Devotional service mixed with non-Vedic speculative knowledge is certainly not pure devotional service. Therefore Śrīla Bhaktisiddhānta Sarasvatī in his Anubhāṣya preached that self-realization following the execution of ritualistic ceremonies is in the neutral stage between liberation and conditioned life. It is the place beyond this material world in the river Virajā, where the three modes of material nature are subdued or neutralized in the unmanifest stage. However, the spiritual world is a manifestation of spiritual energy and is known as Vaikuṇṭhaloka, "the place where there is no anxiety." The material world, known as brahmāṇḍa is the creation of the external energy. Between the two creations-the material creation and the spiritual creation-is a river known as Virajā as well as a place known as Brahmaloka. Virajā-nadī and Brahmaloka are shelters for living entities disgusted with material life and inclined to impersonal existence by way of denying material variegatedness. Since these places are not situated in the Vaikuṇṭḥalokas, or the spiritual world, Śrī Caitanya Mahāprabhu proclaims them to be external. In the Brahmaloka and Virajā-nadī, one cannot conceive of the Vaikuṇṭhalokas. Brahmaloka and Virajā-nadī are also attained after difficult austerities, but in these realms there is no understanding of the Supreme Personality of Godhead and His transcendental loving service. Without such spiritual knowledge, simple detachment from material conditions is but another side of material existence. From the spiritual point of view, it is all external. When Śrī Caitanya Mahāprabhu rejected this proposal, Rāmānanda Rāya suggested that devotional service based on philosophy and logic is a more advanced position. He therefore quoted the following verse from the *Bhagavad-gītā* (18.54).





TEXT 65





brahma-bhūtaḥ prasannātmā



na śocati na kāṅkṣati



samaḥ sarveṣu bhūteṣu



mad-bhaktiṁ labhate parām



SYNONYMS



*brahma*-bhūtaḥ-freed from material conceptions of life but attached to an impersonal situation; *prasanna-ātmā*-fully joyful; *na śocati*-he does not lament; *na kāṅkṣati*-he does not hanker; *samaḥ*-equally disposed; *sarveṣu*-all; *bhūteṣu*-to the living entities; *mat*-bhaktim-My devotional service; *labhate*-achieves; *parām*-transcendental.



TRANSLATION



Rāmānanda Rāya continued, "According to the *Bhagavad-gītā*, 'One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.' "



PURPORT



In the *Bhagavad-gītā* (18.54) it is said that a person who accepts the theory of monism-being always engaged in empiric philosophical discussions about spiritual life-becomes joyful and is relieved from all material lamentation and hankering. At that stage, one is equipoised. He sees all living entities as spiritual beings. After attaining this elevated stage, one can attain pure devotional service. The conclusion is that devotional service mixed with ritualistic fruitive activity is inferior to spiritual service based on empiric philosophic discussion.





TEXT 66





prabhu kahe,--"eho bāhya, āge kaha āra"



rāya kahe,--"jñāna-śūnyā bhakti--sādhya-sāra"



SYNONYMS



*prabhu kahe*-the Lord said; *eho*-this; *bāhya*-external; *āge*-ahead; *kaha*-speak; *āra*-further; *rāya kahe*-Rāmānanda Rāya replied; *jñāna-śūnyā bhakti*-devotional service independent of logic and empiric philosophy; *sādhya-sāra*-the essence of the perfection of life.



TRANSLATION



After hearing this, the Lord, as usual, rejected it, considering it to be external devotional service. He again asked Rāmānanda Rāya to speak further, and Rāmānanda Rāya replied, "Pure devotional service without any touch of speculative knowledge is the essence of perfection."



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura in his Anubhāṣya commentary says that this stage-devotional service mixed with speculative knowledge-is also external and not within the jurisdiction of pure devotional service as practiced in Vaikuṇṭhaloka. As soon as there is some conception of materialistic thought-be it positive or negative-the service is not spiritual. It may be free from material contamination, but because there is mental speculation the devotional service is not pure and freed from the contamination of material life. A living entity who wants to be completely pure must be above this material conception. The negation of material existence does not necessarily mean spiritual existence. After material existence is negated, spiritual existence-namely sac-cid-ānanda-still may not be manifest. Until one comes to the stage of actually understanding one's eternal relationship with the Supreme Lord, he cannot enter into spiritual life. Spiritual life means becoming detached from material life and engaging in the loving service of the Lord. Śrī Caitanya Mahāprabhu therefore asked Rāmānanda Rāya to explain something transcendental to devotional service mixed with speculative knowledge. A pure devotee is completely surrendered to the lotus feet of the Lord, and only by his love does he conquer Kṛṣṇa, who cannot be conquered by anyone. Kṛṣṇa always stands victorious over everything. No one can conquer Him. One can attain the stage of pure devotion simply by fully surrendering. This is next corroborated by *Śrīmad-Bhāgavatam* (10.14.3), wherein Lord Brahmā, defeated by the potency of Śrī Kṛṣṇa, fully surrendered unto the Lord.





TEXT 67





jñāne prayāsam udapāsya namanta eva



jīvanti san-mukharitāṁ bhavadīya-vārtām



sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir



ye prāyaśo 'jita jito 'py asi tais tri-lokyām



SYNONYMS



*jñāne*-in gaining knowledge; *prayāsam*-unnecessary endeavor; *udapāsya*-setting far aside; *namantaḥ*-completely surrendering; *eva*-certainly; *jīvanti*-live; *sat*-mukharitām-declared by great realized devotees; *bhavadīya*-vārtām-discussions about You, the Supreme Personality of Godhead; *sthāne sthitāḥ*-situated in their own positions; *śruti*-gatām-received aurally; *tanu-vāk-manobhiḥ*-by the body, words and mind; *ye*-those who; *prāyaśaḥ*-almost always; *ajita*-O my unconquerable Lord (beyond perception and unlimitedly independent); *jitaḥ*-conquered; *api*-indeed; *asi*-You are; *taiḥ*-by such pure devotees; *tri*-lokyām-within the three worlds.



TRANSLATION



Rāmānanda Rāya continued, "Lord Brahmā said, 'My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth and have therefore abandoned discussing empiric philosophical truths should hear from self-realized devotees about Your holy name, form, pastimes and qualities. They should completely follow the principles of devotional service and remain free from illicit sex, gambling, intoxication and animal slaughter. Surrendering themselves fully with body, words and mind, they can live in any āśrama or social status. Indeed, You are conquered by such persons, although You are always unconquerable.' "





TEXT 68





prabhu kahe,--"eho haya, āge kaha āra"



rāya kahe, "prema-bhakti--sarva-sādhya-sāra"



SYNONYMS



*prabhu kahe*-the Lord said; *eho haya*-this is all right; *āge kaha āra*-speak something more; *rāya kahe*-Rāya replied; *prema*-bhakti-ecstatic love in devotional service to the Lord; *sarva-sādhya-sāra*-the essence of all perfection.



TRANSLATION



At this point, Śrī Caitanya Mahāprabhu replied, "This is all right, but still you can speak more on the subject." Rāmānanda Rāya then replied, "Ecstatic love for the Supreme Personality of Godhead is the essence of all perfection."



PURPORT



In this connection, Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya says that after hearing Rāmānanda Rāya, Lord Caitanya Mahāprabhu said, eho haya, āge kaha āra. This means that this is the process accepted in devotional service, but there is something more than this. Therefore Lord Caitanya Mahāprabhu requested him to explain what was beyond. Simply executing the duties of all varṇas and āśramas is not as good as offering all the results of one's activities to the Lord. When one gives up all fruitive activity and fully surrenders to the Lord, he attains sva-dharma-tyāga, wherein he abandons the social order and takes to the renounced order. That is certainly better. However, better than the renounced order is cultivation of knowledge mixed with devotional service. Yet all these activities are external to the activities of the spiritual world. There is no touch of pure devotional service in them. Pure devotional service cannot be attained by empiric philosophy, nor can perfection be attained simply by good association. Devotional service by self-realization is a different subject matter. It is untouched by fruitive activity, for one surrenders the results of activities to the Lord, abandons prescribed duties and accepts the renounced order of life. Such devotional service is situated on a higher platform than that of empiric philosophical speculation with a mixture of bhakti. This is verified by Śrīla Rūpa Gosvāmī in his *Bhakti-rasāmṛta-sindhu* (1.1.11):





anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā



"One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service."





Devotional activities, however, sometimes appear to be impure in the neophyte stage, but in the mature stage they are completely pure, or free from material activity. Therefore Rāmānanda Rāya replied after hearing the last statement of Śrī Caitanya Mahāprabhu: prema-bhakti-sarva-sādhya-sāra. Śrī Caitanya Mahāprabhu actually accepted this verse (jñāne prayāsam) as the basic principle of perfection. One has to practice this principle in order to make further progress. When further progress is actually made, one comes to the platform of ecstatic loving service to the Lord. This first stage is technically called sādhana-bhakti, or devotional service in practice. The result of sādhana-bhakti must be ecstatic love, attachment for the Supreme Personality of Godhead, which is also called prema-bhakti. In the neophyte stage, sādhana-bhakti includes faith, association with devotees, and practicing devotional service. Thus one is freed from all unwanted things. One then becomes fixed in devotional service and increases his desire to act in devotional service. Thus one becomes attached to the Lord and His devotional service.





TEXT 69





nānopacāra-kṛta-pūjanam ārta-bandhoḥ



premṇaiva bhakta-hṛdayaṁ sukha-vidrutaṁ syāt



yāvat kṣud asti jaṭhare jaraṭhā pipāsā



tāvat sukhāya bhavato nanu bhakṣya-peye



SYNONYMS



*nānā-upacāra*-by varieties of offerings; *kṛta*-performed; *pūjanam*-worshiping; *ārta-bandhoḥ*-of the Supreme Personality of Godhead, who is the friend of all distressed persons; *premṇā*-by ecstatic love; *eva*-indeed; *bhakta-hṛdayam*-the heart of a devotee; *sukha*-vidrutam-melted in transcendental bliss; *syāt*-becomes; *yāvat*-as long as; *kṣut*-appetite; *asti*-there is; *jaṭhare*-in the stomach; *jaraṭhā*-strong; *pipāsā*-thirst; *tāvat*-so long; *sukhāya*-for happiness; *bhavataḥ*-are; *nanu*-indeed; *bhakṣya*-eatables; *peye*-and drinkables.



TRANSLATION



Rāmānanda Rāya continued, " 'As long as there is hunger and thirst within the stomach, varieties of food and drink make one feel very happy. Similarly, when the Lord is worshiped with pure love, the various activities performed in the course of that worship awaken transcendental bliss in the heart of the devotee.'





TEXT 70





kṛṣṇa-bhakti-rasa-bhāvitā matiḥ



krīyatāṁ yadi kuto 'pi labhyate



tatra laulyam api mūlyam ekalaṁ



janma-koṭi-sukṛtair na labhyate



SYNONYMS



*kṛṣṇa*-bhakti-rasa-bhāvitā-absorbed in the mellows of executing devotional service to Kṛṣṇa; *matiḥ*-intelligence; *krīyatām*-let it be purchased; *yadi*-if; *kutaḥ api*-somewhere; *labhyate*-is available; *tatra*-there; *laulyam*-greed; *api*-indeed; *mūlyam*-price; *ekalam*-only; *janma-koṭi*-of millions of births; *sukṛtaiḥ*-by pious activities; *na*-not; *labhyate*-is obtained.



TRANSLATION



" 'Pure devotional service in Kṛṣṇa consciousness cannot be had even by pious activity in hundreds and thousands of lives. It can be attained only by paying one price-that is, intense greed to obtain it. If it is available somewhere, one must purchase it without delay.' "



PURPORT



The previous two verses are included in the Padyāvalī (13, 14), an anthology compiled by Śrīla Rūpa Gosvāmī. Verse 69 refers to devotional service in faith, and verse 70 refers to devotional service rendered out of intense greed. The first is devotional service rendered in accordance with the regulative principles, and the second refers to spontaneous loving service of the Lord without extraneous endeavor. Henceforward the basic principle underlying the talks between Śrī Caitanya Mahāprabhu and Rāmānanda Rāya will be spontaneous loving service to the Lord. The regulative principles according to the injunctions of the śāstras are necessary insofar as one's original dormant Kṛṣṇa consciousness is not spontaneously awakened. An example of spontaneous action is the flowing of rivers into the ocean. Nothing can stop this flow of water. Similarly, when one's dormant Kṛṣṇa consciousness is awakened, it spontaneously flows to the lotus feet of Kṛṣṇa without impediment. Whatever will be spoken henceforth by Rāmānanda Rāya based on spontaneous love will be agreeable to Śrī Caitanya Mahāprabhu, and the Lord will ask him more and more about this subject.





TEXT 71





prabhu kahe, "eho haya, āge kaha āra"



rāya kahe, "dāsya-prema--sarva-sādhya-sāra"



SYNONYMS



*prabhu kahe*-the Lord said; *eho haya*-this is all right; *āge kaha āra*-please speak more; *rāya kahe*-Rāmānanda Rāya replied; *dāsya*-prema-spontaneous love in the humor of servitude; *sarva-sādhya-sāra*-the essence of perfection.



TRANSLATION



Hearing up to the point of spontaneous love, the Lord said, "This is all right, but if you know more, please tell Me." In reply, Rāmānanda Rāya said, "Spontaneous loving service in servitude-as exchanged by master and servant-is the highest perfection.



PURPORT



Spontaneous loving service to the Lord is called devotional service with an intimate attachment between the servitor and the served. This intimacy is called mamatā. Between the servitor and the served there is a feeling of oneness. This mamatā begins with dāsya-prema, service rendered to the master by the servant. Unless there is such a relationship, the loving affairs between the Lord and His devotee are not actually fixed. When the devotee feels "The Lord is my master" and renders service unto Him, Kṛṣṇa consciousness is awakened. This fixed consciousness is on a higher platform than simple cognizance of love of Godhead.





TEXT 72





yan-nāma-śruti-mātreṇa



pumān bhavati nirmalaḥ



tasya tīrtha-padaḥ kiṁ vā



dāsānām avaśiṣyate



SYNONYMS



*yat*-of whom; *nāma*-of the name; *śruti*-mātreṇa-simply by hearing; *pumān*-a person; *bhavati*-becomes; *nirmalaḥ*-pure; *tasya*-of Him; *tīrtha-padaḥ*-of the Supreme Personality of Godhead, at whose lotus feet are all places of pilgrimage; *kim*-what; *vā*-more; *dāsānām*-of the servants; *avaśiṣyate*-is remaining.



TRANSLATION



" 'A man becomes purified simply by hearing the holy name of the Supreme Personality of Godhead, whose lotus feet create the holy places of pilgrimage. Therefore what remains to be attained by those who have become His servants?'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (9.5.16) and is an admission by the great sage Durvāsā Muni. Durvāsā Muni, a caste brāhmaṇa and great yogī, used to hate Mahārāja Ambarīṣa. When he decided to chastise Mahārāja Ambarīṣa through his yogic powers, he was chased by the Sudarśana cakra of the Supreme Personality of Godhead. When things were settled, he said, "When the holy name of the Supreme Personality of Godhead is heard by any person, that person is immediately sanctified. The Supreme Lord is master of the devotees, and the devotees, under His shelter, naturally come to own His opulences."





TEXT 73





bhavantam evānucaran nirantaraḥ



praśānta-niḥśeṣa-mano-rathāntaraḥ



kadāham aikāntika-nitya-kiṅkaraḥ



praharṣayiṣyāmi sa-nātha-jīvitam



SYNONYMS



*bhavantam*-You; *eva*-certainly; *anucaran*-serving; *nirantaraḥ*-always; *praśānta*-pacified; *niḥśeṣa*-all; *manaḥ*-ratha-desires; *antaraḥ*-other; *kadā*-when; *aham*-I; *aikāntika*-exclusive; *nitya*-eternal; *kiṅkaraḥ*-servant; *praharṣayiṣyāmi*-I shall become joyful; *sa*-nātha-with a fitting master; *jīvitam*-living.



TRANSLATION



" 'By serving You constantly, one is freed from all material desires and is completely pacified. When shall I engage as Your permanent eternal servant and always feel joyful to have such a perfect master?' "



PURPORT



This is a statement made by the great saintly devotee Yāmunācārya in his Stotra-ratna (43).





TEXT 74





prabhu kahe, "eho haya, kichu āge āra"



rāya kahe, "sakhya-prema--sarva-sādhya-sāra"



SYNONYMS



*prabhu kahe*-the Lord said; *eho haya*-this is also right; *kichu*-something; *āge*-ahead; *āra*-more; *rāya kahe*-Rāmānanda Rāya replied; *sakhya*-prema-transcendental loving service in fraternity; *sarva-sādhya-sāra*-the highest perfectional stage.



TRANSLATION



Hearing this from Rāmānanda Rāya, the Lord again requested him to go a step further. In reply, Rāmānanda Rāya said, "Loving service to Kṛṣṇa rendered in fraternity is the highest perfection.



PURPORT



As long as loving service is rendered to the Lord in the master-servant relationship, there is some fear, for the servant is always afraid of the master, despite the intimacy of self-interest. In this stage the servant is always afraid of the master and respectful of Him. When the devotee is further advanced, he has nothing to fear. He considers the Lord and himself on an equal level. At such a time, the devotee is fully convinced that Lord Kṛṣṇa is a friend and cannot at all be dissatisfied if the devotee lives with Him on an equal level. This understanding is called viśrambha, that is, devoid of a respectful attitude. When this attitude is chosen, it becomes sakhya-prema, or love of Godhead in friendship. On this stage there is developed consciousness of equality between the Lord and the devotee.





TEXT 75





itthaṁ satāṁ brahma-sukhānubhūtyā



dāsyaṁ gatānāṁ para-daivatena



māyāśritānāṁ nara-dārakeṇa



sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ



SYNONYMS



*ittham*-in this way; *satām*-of persons who prefer the impersonal feature of the Lord; *brahma*-of the impersonal effulgence; *sukha*-by the happiness; *anubhūtyā*-who is realized; *dāsyam*-the mode of servitude; *gatānām*-of those who have accepted; *para-daivatena*-who is the supreme worshipable Deity; *māyā-āśritānām*-for ordinary persons under the clutches the of external energy; *nara*-dārakeṇa-with Him, who is like a boy of this material world; *sākam*-in friendship; *vijahruḥ*-played; *kṛta*-puṇya-puñjāḥ-those who have accumulated volumes of pious activities.



TRANSLATION



" 'Neither those who are engaged in self-realization, appreciating the Brahman effulgence of the Lord, nor those engaged in devotional service while accepting the Supreme Personality of Godhead as master, nor those who are under the clutches of Māyā, thinking the Lord an ordinary person, can understand that certain exalted personalities-after accumulating volumes of pious activities-are now playing with the Lord in friendship as cowherd boys.' "



PURPORT



This is a statement made by Śukadeva Gosvāmī (Bhāg. 10.12.11), who appreciated the good fortune of the cowherd boys who played with Kṛṣṇa and ate with Him on the banks of the Yamunā.





TEXT 76





prabhu kahe,--"eho uttama, āge kaha āra"



rāya kahe, "vātsalya-prema--sarva-sādhya-sāra"



SYNONYMS



*prabhu kahe*-the Lord said; *eho uttama*-it is very good; *āge*-still further; *kaha*-speak; *āra*-more; *rāya kahe*-Rāya replied; *vātsalya*-prema-loving service to the Lord in the stage of paternal love; *sarva-sādhya-sāra*-the highest perfectional stage.



TRANSLATION



The Lord said, "This statement is very good, but please proceed even further." Rāmānanda Rāya then replied, "Loving service to the Lord in the parental relationship is the highest perfectional stage."



PURPORT



The stage of loving service to the Lord in paternal affection is an advanced stage of love in fraternity. In the fraternal relationship there is a sense of equality, but when that sense of equality is advanced in affection, one attains the platform of parental love. In this connection, the following verse is cited from *Śrīmad-Bhāgavatam* (10.8.46), wherein Śukadeva Gosvāmī voices his appreciation of Nanda Mahārāja's and mother Yaśodā's intense love for Kṛṣṇa.





TEXT 77





nandaḥ kim akarod brahman



śreya evaṁ mahodayam



yaśodā vā mahā-bhāgā



papau yasyāḥ stanaṁ hariḥ



SYNONYMS



*nandaḥ*-Nanda Mahārāja; *kim*-what; *akarot*-has performed; *brahman*-O brāhmaṇa; *śreyaḥ*-auspicious activities; *evam*-thus; *mahā*-udayam-rising to such an exalted position as the father of Kṛṣṇa; *yaśodā*-mother Yaśodā; *vā*-or; *mahā*-bhāgā-most fortunate; *papau*-drank; *yasyāḥ*-of whom; *stanam*-by the breasts; *hariḥ*-the Supreme Personality of Godhead.



TRANSLATION



Rāmānanda Rāya continued, " 'O brāhmaṇa, what pious activities did Nanda Mahārāja perform by which he received the Supreme Personality of Godhead Kṛṣṇa as his son, and what pious activities did mother Yaśodā perform that made the Absolute Supreme Personality of Godhead Kṛṣṇa call her "mother" and suck her breasts?'





TEXT 78





nemaṁ viriñco na bhavo



na śrīr apy aṅga-saṁśrayā



prasādaṁ lebhire gopī



yat tat prāpa vimukti-dāt



SYNONYMS



*na*-not; *imam*-this (love of Godhead); *viriñcaḥ*-Lord Brahmā; *na*-not; *bhavaḥ*-Lord Śiva; *na*-nor; *śrīḥ*-the goddess of fortune; *api*-even; *aṅga*-on the chest of Viṣṇu; *saṁśrayā*-who is sheltered; *prasādam*-favor; *lebhire*-have obtained; *gopī*-mother Yaśodā; *yat*-which; *tat*-that; *prāpa*-obtained; *vimukti*-dāt-from the person who gives liberation.



TRANSLATION



" 'The favor mother Yaśodā obtained from Śrī Kṛṣṇa, the bestower of liberation, was never obtained even by Lord Brahmā or Lord Śiva, nor even by the goddess of fortune, who always remains on the chest of the Supreme Personality of Godhead Viṣṇu.' "



PURPORT



This is a statement from *Śrīmad-Bhāgavatam* (10.9.20). Kṛṣṇa agreed to be bound by mother Yaśodā after she had given up trying to bind Kṛṣṇa with ropes. This is another appreciation made by Śukadeva Gosvāmī in his narration of the pastimes of Kṛṣṇa before Mahārāja Parīkṣit.





TEXT 79





prabhu kahe, "eho uttama, āge kaha āra"



rāya kahe, "kāntā-prema sarva-sādhya-sāra"



SYNONYMS



*prabhu kahe*-the Lord replied; *eho uttama*-this is very good; *āge*-ahead; *kaha*-speak; *āra*-more; *rāya kahe*-Rāmānanda Rāya replied; *kāntā*-prema-loving service between husband and wife; *sarva-sādhya-sāra*-the highest perfectional stage.



TRANSLATION



The Lord said, "Your statements are certainly getting better and better one after the other, but surpassing all of them is another transcendental mellow, and you can speak of that as the most sublime." Rāmānanda Rāya then replied, "Conjugal attachment for Kṛṣṇa is the topmost position in love of Godhead.



PURPORT



In general, love of Godhead is devoid of the intimacy of ownership. In the case of love in servitude, there is a want of confidence. There is a want of increased affection in the fraternal relationship, but when this affection increases in the paternal relationship, there is nonetheless a want of complete freedom. However, when one becomes a conjugal lover of Kṛṣṇa, everything lacking in the other relationships is completely manifest. Love of Godhead lacks nothing in the conjugal stage. The summary of this verse is that paternal love of Godhead is certainly higher than fraternal love and that conjugal love is higher yet. It was when Śrī Caitanya Mahāprabhu requested Rāmānanda Rāya to go further that he came to the point of the conjugal relationship, which is the highest perfectional stage of transcendental love.





TEXT 80





nāyaṁ śriyo 'ṅga u nitānta-rateḥ prasādaḥ



svar-yoṣitāṁ nalina-gandha-rucāṁ kuto 'nyāḥ



rāsotsave 'sya bhuja-daṇḍa-gṛhīta-kaṇṭha-



labdhāśiṣāṁ ya udagād vraja-sundarīṇām



SYNONYMS



*na*-not; *ayam*-this; *śriyaḥ*-of the goddess of fortune; *aṅge*-on the chest; *u*-alas; *nitānta-rateḥ*-who is very intimately related; *prasādaḥ*-the favor; *svaḥ*-of the heavenly planets; *yoṣitām*-of women; *nalina*-of the lotus flower; *gandha*-having the aroma; *rucām*-and bodily luster; *kutaḥ*-much less; *anyāḥ*-others; *rāsa-utsave*-in the festival of the rāsa dance; *asya*-of Lord Śrī Kṛṣṇa; *bhuja-daṇḍa*-by the arms; *gṛhīta*-embraced; *kaṇṭha*-their necks; *labdha-āśiṣām*-who achieved such a blessing; *yaḥ*-which; *udagāt*-became manifest; *vraja-sundarīṇām*-of the beautiful gopīs, the transcendental girls of Vrajabhūmi.



TRANSLATION



" 'When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, He put His arms around their necks and embraced them. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing even imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma resemble the lotus flower. And what to speak of worldly women who may be very, very beautiful according to material estimation?'



PURPORT



This verse (Bhāg. 10.47.60) was spoken by Uddhava when he visited Śrī Vṛndāvana to deliver a message from Kṛṣṇa to the gopīs. Uddhava remained in Vṛndāvana to observe the movements of the gopīs there. When he saw the ecstatic love for Kṛṣṇa in separation manifested by the gopīs, he appreciated their supreme love and therefore expressed his feelings in this verse. He admitted that the fortune of the gopīs could not be compared even to the fortune of the goddess of fortune, to say nothing of the beautiful girls in the heavenly planets.





TEXT 81





tāsām āvirabhūc chauriḥ



smayamāna-mukhāmbujaḥ



pītāmbara-dharaḥ sragvī



sākṣān manmatha-manmathaḥ



SYNONYMS



*tāsām*-among them; *āvirabhūt*-appeared; *śauriḥ*-Lord Kṛṣṇa; *smayamāna*-smiling; *mukha*-ambujaḥ-with a face like a lotus flower; *pīta*-ambara-dharaḥ-wearing yellow garments; *sragvī*-garlanded with flowers; *sākṣāt*-directly; *manmatha*-of Cupid; *manmathaḥ*-the bewilderer.



TRANSLATION



" 'Suddenly, due to the their feelings of separation, Lord Kṛṣṇa appeared among the gopīs dressed in yellow garments and wearing a flower garland. His lotus face was smiling, and He was directly attracting the mind of Cupid.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.32.2). When the rāsa dance was going on, Kṛṣṇa suddenly disappeared, and the gopīs became so overwhelmed, due to His separation and their intense love for Him, that Kṛṣṇa was obliged to appear again.





TEXT 82





kṛṣṇa-prāptira upāya bahu-vidha haya



kṛṣṇa-prāpti-tāratamya bahuta āchaya



SYNONYMS



*kṛṣṇa-prāptira*-of achieving the lotus feet of Kṛṣṇa; *upāya*-means; *bahu*-vidha-various; *haya*-there are; *kṛṣṇa-prāpti*-of achieving the favor of Lord Kṛṣṇa; *tāratamya*-comparisons; *bahuta*-various; *āchaya*-there are.



TRANSLATION



"There are various means and processes by which one may attain the favor of Lord Kṛṣṇa. All those transcendental processes will be studied from the viewpoint of comparative importance.





TEXT 83





kintu yāṅra yei rasa, sei sarvottama



taṭa-stha hañā vicārile, āche tara-tama



SYNONYMS



*kintu*-nevertheless; *yāṅra*-of some devotees; *yei rasa*-whatever the mellow of exchanges of love; *sei*-that; *sarva-uttama*-the best; *taṭa*-stha-neutral; *hañā*-being; *vicārile*-if considering; *āche*-there is; *tara*-tama-lower and higher levels.



TRANSLATION



"It is true that whatever relationship a particular devotee has with the Lord is the best for him; still, when we study all the different methods from a neutral position, we can understand that there are higher and lower degrees of love.



PURPORT



In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that this verse does not advocate the whimsical invention of some methods of love of Godhead. Such inventions cannot be accepted as topmost. Indeed, such concoctions are not recommended in these verses. Śrīla Rūpa Gosvāmī has said in the *Bhakti-rasāmṛta-sindhu* (1.2.101):





śruti-smṛti-purāṇādi-

pañcarātra-vidhiṁ vinā

aikāntikī harer bhaktir

utpātāyaiva kalpate



He clearly mentions in this verse that one must refer to the Vedic literature and other, supplementary literatures and follow the conclusion of the *Vedas*. An invented devotional attitude simply creates disturbances in the transcendental realm. If a person overly addicted to family life takes to *Śrīmad-Bhāgavatam* or Kṛṣṇa consciousness to earn a livelihood, his activity is certainly offensive. One should not become a caste guru and sell mantras for the benefit of mundane customers, nor should one make disciples for a livelihood. All these activities are offensive. One should not make a livelihood by forming a professional band to carry out congregational chanting, nor should one perform devotional service when one is attached to mundane society, friendship and love. Nor should one be dependent on so-called social etiquette. All of this is mental speculation. None of these things can be compared to unalloyed devotional service. No one can compare unalloyed devotional service, Kṛṣṇa consciousness, to mundane activities. There are many unauthorized parties pretending to belong to the Śrī Caitanya cult, and some are known as āula, bāula, kartābhajā, neḍā, daraveśa, sāṅi, sakhībhekī, smārta, jāta-gosāñi, ativāḍi, cūḍādhārī and gaurāṅga-nāgari.





Moreover, there are those who take the caste gosvāmīs' opinions of such parties as bona fide, comparing these opinions to those of the six Gosvāmīs, headed by Śrī Rūpa and Śrī Sanātana. This is simply another cheating process. There are also nondevotees who compose unauthorized songs, who establish different temples for money, who worship the Deity as priests for salaries, who accept caste brahmanism as all in all, and who do not know the value of a pure Vaiṣṇava. Actually the caste brāhmaṇas of the smārta community are opposed to the principles of the Sātvata-pañcarātra. Furthermore, there are many Māyāvādīs and those overly addicted to material sense enjoyment. None of these can be compared to a person who is purely engaged in preaching Kṛṣṇa consciousness. Every Kṛṣṇa conscious person is constantly endeavoring to utilize different transcendental devices in the service of the Lord. Such a devotee renounces all material enjoyment and completely dedicates himself to the service of his spiritual master and Lord Śrī Caitanya Mahāprabhu. He may be a perfect celibate, a restrained householder, a regulated vānaprastha or a tridaṇḍi-sannyāsī in the renounced order. It doesn't matter. The pseudo transcendentalists and the pure devotees cannot be compared, nor can one argue that a person can invent his own way of worship.



The purport in presenting this verse necessitates explaining the comparative positions of the transcendental mellows known as śānta, dāsya, sakhya, vātsalya and mādhurya. All these rasas, or mellows, are situated on the transcendental platform. Pure devotees take shelter of one of them and thus progress in spiritual life. Actually one can take shelter of such spiritual mellows only when one is completely uncontaminated by material attachment. When one is completely free from material attachment, the feelings of the transcendental mellows are awakened in the heart of the devotee. That is svarūpa-siddhi, the perfection of



one's eternal relationship with the Supreme Lord. Svarūpa-siddhi, the eternal relationship with the Supreme Lord, may be situated in one of the transcendental mellows. Each and every one of them is as perfect as the others. But by comparative study an unbiased person can realize that the mellow of servitorship is better than the mellow of neutrality. The mellow of fraternity is better than the mellow of servitorship. Similarly, the parental mellow is better than that of fraternity. Above all these mellows is the mellow of conjugal love. However, these are all spiritually situated on the same platform because all these relationships of perfection in love are based on a central point-Kṛṣṇa.



These mellows cannot be compared to the feelings one derives from demigod worship. Kṛṣṇa is one, but the demigods are different. They are material. Love for Kṛṣṇa cannot be compared to material love for different demigods. Because Māyāvādīs are on the material platform, they recommend the worship of Śiva or Durgā and say that worship of Kālī and Kṛṣṇa are the same. However, on the spiritual platform there is no demigod worship. The only worshipable object is Kṛṣṇa. Therefore although there is no difference between a devotee in śānta-rasa or dāsya-rasa, vātsalya-rasa or mādhurya-rasa, one can still make a comparative study of the intensity of love in these different transcendental positions. For example, it may be said that dāsya-rasa is better than śānta-rasa, yet transcendental love of God is there in both of them. Similarly, we can judge that love of Godhead in fraternity is better than love of Godhead in neutrality and servitorship. Similarly, love of Godhead in paternal affection is better than love in fraternity. And, as stated before, love of God in the conjugal rasa is superior to that in the paternal rasa.



The analysis of different types of love of Godhead has been made by expert ācāryas who know all about devotional service on the transcendental platform. Unfortunately, inexperienced and unauthorized persons in the mundane world, not understanding the transcendental position of pure love, try to find some material fault in the transcendental process. This is simply impudence on the part of spiritually inexperienced people. Such faultfinding is symptomatic of unfortunate mundane wranglers.





TEXT 84





yathottaram asau svāda-



viśeṣollāsa-mayy api



ratir vāsanayā svādvī



bhāsate kāpi kasyacit



SYNONYMS



*yathā uttaram*-one after another; *asau*-that; *svāda-viśeṣa*-of particular tastes; *ullāsa*-pleasing; *mayī*-empowered with; *api*-although; *ratiḥ*-love; *vāsanayā*-by desire; *svādvī*-sweet; *bhāsate*-appears; *kā api*-someone; *kasyacit*-one of them.



TRANSLATION



" 'Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desires manifests itself in the form of conjugal love.'



PURPORT



This verse is from Śrīla Rūpa Gosvāmī's *Bhakti-rasāmṛta-sindhu* (2.5.38), and it also appears in the *Ādi-līlā*, Chapter Four, verse 45.





TEXT 85





pūrva-pūrva-rasera guṇa--pare pare haya



dui-tina gaṇane pañca paryanta bāḍaya



SYNONYMS



*pūrva-pūrva*-of each previous; *rasera*-of the mellow; *guṇa*-the qualities; *pare pare*-in each subsequent; *haya*-there are; *dui*-tina-two and then three; *gaṇane*-in counting; *pañca*-five; *paryanta*-up to; *bāḍaya*-increases.



TRANSLATION



"There is a gradual order of improvement in transcendental mellows from the initial ones to the later ones. In each subsequent mellow the qualities of the previous mellows are manifest, counting from two, then three, and up to the point of five complete qualities.





TEXT 86





guṇādhikye svādādhikya bāḍe prati-rase



śānta-dāsya-sakhya-vātsalyera guṇa madhurete vaise



SYNONYMS



*guṇa-ādhikye*-by the increase of transcendental qualities; *svāda-ādhikya*-increase of taste; *bāḍe*-increases; *prati-rase*-in each mellow; *śānta*-of neutrality; *dāsya*-of servitude; *sakhya*-of fraternity; *vātsalyera*-and of paternal affection; *guṇa*-the qualities; *madhurete*-in the conjugal mellow; *vaise*-appear.



TRANSLATION



"As the qualities increase, so the taste also increases in each and every mellow. Therefore the qualities found in śānta-rasa, dāsya-rasa, sakhya-rasa and vātsalya-rasa are all manifest in conjugal love [mādhurya-rasa].





TEXT 87





ākāśādira guṇa yena para-para bhūte



dui-tina krame bāḍe pañca pṛthivīte



SYNONYMS



*ākāśa-ādira*-of the sky, air and so on; *guṇa*-the qualities; *yena*-just as; *para-para*-one after another; *bhūte*-in the material elements; *dui*-tina-two and then three; *krame*-by gradations; *bāḍe*-increase; *pañca*-all five; *pṛthivīte*-in earth.



TRANSLATION



"The qualities in the material elements-sky, air, fire, water and earth-increase one after another by a gradual process of one, two and three, and at the last stage, in the element earth, all five qualities are completely visible.





TEXT 88





paripūrṇa-kṛṣṇa-prāpti ei 'premā' haite



ei premāra vaśa kṛṣṇa--kahe bhāgavate



SYNONYMS



*paripūrṇa*-completely full; *kṛṣṇa*-prāpti-achievement of the lotus feet of Lord Kṛṣṇa; *ei*-this; *premā*-love of Godhead; *haite*-from; *ei premāra*-of this type of love of Godhead; *vaśa*-under the control; *kṛṣṇa*-Lord Kṛṣṇa; *kahe*-it is said; *bhāgavate*-in Śrīmad-Bhāgavatam.



TRANSLATION



"Complete attainment of the lotus feet of Lord Kṛṣṇa is made possible by love of Godhead, specifically mādhurya-rasa, or conjugal love. Lord Kṛṣṇa is indeed captivated by this standard of love. This is stated in *Śrīmad-Bhāgavatam*.



PURPORT



To explain the topmost quality of conjugal love, Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī gives the example of the material elements-sky, air, fire, water and earth. In the sky (space) there is the quality of sound. Similarly, in air there are the qualities of sound and touch. In fire, there are three qualities-sound, touch and form. In water there are four qualities-sound, touch, form and taste. Finally, in earth there are all five qualities-sound, touch, form, taste and also smell. Now, one can see that the quality of the sky is in all-namely in air, fire, water and earth. In earth we can find all the qualities of material nature. The same can be applied to the rasa known as mādhurya-rasa, or conjugal love. In conjugal love there are the qualities of neutrality, servitorship, fraternity and paternal affection, as well as conjugal love itself. The conclusion is that through conjugal love the Lord is completely satisfied.





Conjugal love (mādhurya-rasa) is also known as śṛṅgāra-rasa. It is the conclusion of *Śrīmad-Bhāgavatam* that in the complete combination of loving service to the Lord-namely in conjugal love-the Supreme Lord fully agrees to be under the control of the devotee. The highest form of conjugal love is represented by Śrīmatī Rādhārāṇī; therefore in the pastimes of Rādhā and Kṛṣṇa we can see that Kṛṣṇa is always subjugated by Śrīmatī Rādhārāṇī's influence.





TEXT 89





mayi bhaktir hi bhūtānām



amṛtatvāya kalpate



diṣṭyā yad āsīn mat-sneho



bhavatīnāṁ mad-āpanaḥ



SYNONYMS



*mayi*-unto Me; *bhaktiḥ*-devotional service; *hi*-certainly; *bhūtānām*-of all living entities; *amṛtatvāya*-for becoming eternal; *kalpate*-is meant; *diṣṭyā*-fortunately; *yat*-what; *āsīt*-there is; *mat*-snehaḥ-affection for Me; *bhavatīnām*-of all of you; *mat-āpanaḥ*-the means of getting My favor.



TRANSLATION



"Lord Kṛṣṇa told the gopīs, 'The means of attaining My favor is loving service unto Me, and fortunately you are all thus engaged. Those living beings who render service unto Me are eligible to be transferred to the spiritual world and attain eternal life with knowledge and bliss.'



PURPORT



The fulfillment of human life is summarized in this verse from *Śrīmad-Bhāgavatam* (10.82.44). There are two important words in this verse: bhakti (devotional service) and amṛtatva (eternal life). The aim of human life is to attain the natural position of eternal life. This eternal life can be achieved only by devotional service.





TEXT 90





kṛṣṇera pratijñā dṛḍha sarva-kāle āche



ye yaiche bhaje, kṛṣṇa tāre bhaje taiche



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *pratijñā*-the promise; *dṛḍha*-firm; *sarva-kāle*-in all times; *āche*-there is; *ye*-anyone; *yaiche*-just as; *bhaje*-renders service; *kṛṣṇa*-Lord Kṛṣṇa; *tāre*-him; *bhaje*-reciprocates with; *taiche*-so for all time.



TRANSLATION



"Lord Kṛṣṇa has made a firm promise for all time. If one renders service unto Him, Kṛṣṇa correspondingly gives him an equal amount of success in devotional service to the Lord.



PURPORT



It is a completely mistaken idea that one can worship Kṛṣṇa in any form or in any way and still attain the ultimate result of receiving the favor of the Lord. This is a decision made by gross materialists. Generally such men say that you can manufacture your own way of worshiping the Supreme Lord and that any type of worship is sufficient to approach the Supreme Personality of Godhead. Certainly there are different means for attaining different results in fruitive activity, speculative knowledge, mystic yoga and austerity. Crude men therefore say that if one adopts any of these methods one achieves the Supreme Personality of Godhead's favor. They claim that it doesn't matter what kind of method one adopts. A general example is given: If one wishes to arrive at a certain place, there are many roads leading there, and one can go to that place by any one of these roads. Similarly, these gross materialists say, there are different ways to attain the favor of the Supreme Personality of Godhead. They claim that one can conceive of the Supreme Personality of Godhead as Goddess Durgā, Goddess Kālī, Lord Śiva, Demigod Gaṇeśa, Lord Rāmacandra, Kṛṣṇa, the impersonal Brahman or whatever, and one can chant the Lord's name in any way and in any form. Such materialists claim that since ultimately all these names and forms are one, the result is the same. They also give the example that a man who has different names will answer if called by any one of them. Therefore, they claim, there is no need to chant the Hare Kṛṣṇa mantra. If one chants the name of Kālī, Durgā, Śiva, Gaṇeśa or anyone else, the result will be the same.





Such claims made by mental speculators are no doubt very pleasing to mental speculators, but those who are actually in knowledge do not admit such conclusions, which are against the authority of the śāstras. A bona fide ācārya will certainly not accept such a conclusion. As Kṛṣṇa clearly states in the *Bhagavad-gītā* (9.25):



yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām



"Those who worship the demigods will take birth among the demigods, those who worship the ancestors go to the ancestors, those who worship ghosts and spirits will take birth among such beings, and those who worship Me will live with Me." (Bg. 9.25)





Only the devotees of the Lord can be admitted to His kingdom-not the demigod worshipers, karmīs, yogīs or anyone else. A person who desires elevation to the heavenly planets worships various demigods, and material nature may be pleased to offer such devotees their desired positions. The material nature gives a person his own nature, by which he increases affection for different types of demigods. However, the *Bhagavad-gītā* (7.20) says that demigod worship is meant for men who have lost all their intelligence:



kāmais tais tair hṛta-jñānāḥ

prapadyante 'nya-devatāḥ

taṁ taṁ niyamam āsthāya

prakṛtyā niyatāḥ svayā



"Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures."





Although one may be elevated to the heavenly planets, the results of such a benediction are limited:



anta-vat tu phalaṁ teṣāṁ

tad bhavaty alpa-medhasām

devān deva-yajo yānti

mad-bhaktā yānti mām api



"Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet." (Bg. 7.23)





Being elevated to the heavenly planets or other material planets does not mean attaining an eternal life of knowledge and bliss. At the end of the material world, all attainments of material elevation will also end. Again, according to Kṛṣṇa in the *Bhagavad-gītā* (18.55), only those who engage in His loving devotional service will be admitted to the spiritual world and return to Godhead, not others:



bhaktyā mām abhijānāti

yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā

viśate tad-anantaram



"One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God."





Impersonalists cannot understand the Supreme Personality of Godhead; therefore it is not possible for them to enter into the spiritual kingdom of God and return home, back to Godhead. Actually one attains different results by different means. It is not that all achievements are one and the same. Those interested in the four principles of dharma, artha, kāma and mokṣa cannot be compared to those interested in the unalloyed devotional service of the Lord. *Śrīmad-Bhāgavatam* (1.1.2) therefore says:



dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ

vedyaṁ vāstavam atra vastu śiva-daṁ tāpa-trayonmūlanam

śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ

sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt



"Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful *Bhāgavatam*, compiled by the great sage Śrī Vyāsadeva, is sufficient in itself for God realization. As soon as one attentively and submissively hears the message of *Bhāgavatam*, he becomes attached to the Supreme Lord."





Those who aspire after liberation attempt to merge into the impersonal Brahman. To this end they execute ritualistic religious ceremonies, but *Śrīmad-Bhāgavatam* considers this a cheating process. Indeed, such people can never dream of returning home, back to Godhead. There is a gulf of difference between the goal of dharma, artha, kāma and mokṣa and the goal of devotional service.



The goddess Durgā is the superintending deity of this material world, which is made of material elements. The demigods are simply different directors engaged in operating the departments of material activities, and they are under the influence of the same material energy. Kṛṣṇa's internal potencies, however, have nothing to do with the creation of this cosmic material world. The spiritual world and all spiritual activities are under the direction of the internal, spiritual energy, and such activities are performed by Yogamāyā, the spiritual energy. Yogamāyā is the spiritual or internal energy of the Supreme Personality of Godhead. Those who are interested in being promoted to the spiritual world and engaging in the service of the Lord attain spiritual perfection under the control of Yogamāyā. Those who are interested in material promotion engage in ritualistic religious ceremonies and economic development to develop sense gratification. They ultimately attempt to merge into the impersonal existence of the Lord. Such people generally become impersonalists. They are interested in worshiping Lord Śiva or Goddess Durgā, but their return is one hundred percent materialistic.



Following the example of the gopīs, the devotees sometimes worship the goddess Kātyāyanī, but they understand that Kātyāyanī is an incarnation of Yogamāyā. The gopīs worshiped Kātyāyanī, Yogamāyā, to attain Kṛṣṇa as their husband. On the other hand, it is stated in the Sapta-śatī scripture that a kṣatriya king named Suratha and a rich vaiśya named Samādhi worshiped material nature in the form of Goddess Durgā to attain material perfection. If one tries to mingle the worship of Yogamāyā with Mahāmāyā, considering them one and the same, he does not really show very high intelligence. The idea that everything is one is a kind of foolishness indulged in by those with less brain substance. Fools and rascals say that the worship of Yogamāyā and Mahāmāyā is the same. This conclusion is simply the result of mental speculation, and it has no practical effect. In the material world, sometimes one gives an exalted title to an utterly worthless thing; in Bengal this is known as giving a blind child a name like Padmalocana, which means "lotus-eyed." One may foolishly call a blind child Padmalocana, but such an appellation does not bear any meaning.



In the spiritual world the Absolute Lord is always identical with His name, fame, form, qualities and pastimes. Such identity is impossible in the material world, where the name of a person is different from the person himself. The Supreme Lord has many holy names like Paramātmā, Brahman and "the creator," but one who worships the Lord as the creator cannot understand the relationship between a devotee and the Lord in the five types of transcendental mellow, nor can he understand the conception of Kṛṣṇa. One cannot understand the six transcendental opulences of the Lord simply by understanding the Supreme Personality of Godhead as impersonal Brahman.



Impersonal realization of the Absolute Truth is certainly transcendental, but this does not mean that one who has attained this realization can understand the sac-cid-ānanda form of the Lord. Similarly, Paramātmā realization-realization of the plenary expansion of the Absolute Truth within everyone's heart-is also an incomplete understanding of the Absolute Truth. Even a devotee of the Personality of Godhead Nārāyaṇa cannot actually understand the transcendental attractive features of Kṛṣṇa. Indeed, a devotee of Kṛṣṇa who is attached to the sublime attractive features of the Lord does not consider Nārāyaṇa very important. When the gopīs sometimes saw Kṛṣṇa in the form of Nārāyaṇa, they were not very attracted to Him. The gopīs never addressed Kṛṣṇa as Rukmiṇī-ramaṇa. Kṛṣṇa's devotees in Vṛndāvana address Him as Rādhāramaṇa, Nandanandana and Yaśodānandana, but not as Vasudeva-nandana or Devakī-nandana. Although according to the material conception Nārāyaṇa, Rukmiṇī-ramaṇa and Kṛṣṇa are one and the same, in the spiritual world one cannot use the name Rukmiṇī-ramaṇa or Nārāyaṇa in place of the name Kṛṣṇa. If one does so out of a poor fund of knowledge, his mellow with the Lord becomes spiritually faulty and is called rasābhāsa, an overlapping of transcendental mellows. The advanced devotee who has actually realized the transcendental features of the Lord will not commit the mistake of creating a rasābhāsa situation by using one name for another. Because of the influence of Kali-yuga, there is much rasābhāsa in the name of extravagance and liberal-mindedness. Such fanaticism is not very much appreciated by pure devotees.





TEXT 91





ye yathā māṁ prapadyante



tāṁs tathaiva bhajāmy aham



mama vartmānuvartante



manuṣyāḥ pārtha sarvaśaḥ



SYNONYMS



*ye*-they; *yathā*-as; *mām*-unto Me; *prapadyante*-surrender; *tān*-unto them; *tathā eva*-in the same proportion; *bhajāmi*-bestow My favor; *aham*-I; *mama*-My; *vartma*-way; *anuvartante*-follow; *manuṣyāḥ*-men; *pārtha*-My dear Arjuna; *sarvaśaḥ*-in all respects.



TRANSLATION



"According to Lord Kṛṣṇa in the *Bhagavad-gītā* [4.11],'As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.'





TEXT 92





ei 'preme'ra anurūpa nā pāre bhajite



ataeva 'ṛṇī' haya--kahe bhāgavate



SYNONYMS



*ei*-this; *premera*-of love of God; *anurūpa*-exactly to the proportion; *nā*-not; *pāre*-is able; *bhajite*-to reciprocate; *ataeva*-therefore; *ṛṇī*-debtor; *haya*-becomes; *kahe*-is stated; *bhāgavate*-in Śrīmad-Bhāgavatam.



TRANSLATION



"In *Śrīmad-Bhāgavatam* [10.32.22] it is said that Lord Kṛṣṇa cannot proportionately reciprocate devotional service in the mādhurya-rasa; therefore He always remains a debtor to such devotees.





TEXT 93





na pāraye 'haṁ niravadya-saṁyujāṁ



sva-sādhu-kṛtyaṁ vibudhāyuṣāpi vaḥ



yā mābhajan durjara-geha-śṛṅkhalāḥ



saṁvṛścya tad vaḥ pratiyātu sādhunā



SYNONYMS



*na*-not; *pāraye*-am able; *aham*-I; *niravadya*-without duplicity; *saṁyujām*-meeting; *sva*-sādhu-kṛtyam-your own honest activities; *vibudha-āyuṣā api*-even with a duration of life like that of the demigods; *vaḥ*-you; *yā*-who; *mā*-Me; *abhajan*-have worshiped; *durjara*-difficult to surmount; *geha*-of household life; *śṛṅkhalāḥ*-the chains; *saṁvṛścya*-cutting off; *tat*-that; *vaḥ*-your; *pratiyātu*-let there be a return; *sādhunā*-by pious activities.



TRANSLATION



"When the gopīs were overwhelmed with dissatisfaction due to Lord Kṛṣṇa's absence from the rāsa-līlā, Kṛṣṇa returned to them and told them, 'My dear gopīs, our meeting is certainly free from all material contamination. I must admit that in many lives it would be impossible for Me to repay My debt to you because you have cut off the bondage of family life just to search for Me. Consequently I am unable to repay you. Therefore please be satisfied with your honest activities in this regard.'





TEXT 94





yadyapi kṛṣṇa-saundarya--mādhuryera dhurya



vraja-devīra saṅge tāṅra bāḍaye mādhurya



SYNONYMS



*yadyapi*-although; *kṛṣṇa-saundarya*-the beauty of Lord Kṛṣṇa; *mādhuryera*-of sweetness; *dhurya*-the supermost; *vraja-devīra*-the gopīs; *saṅge*-in company with; *tāṅra*-His; *bāḍaye*-increases; *mādhurya*-the sweetness.



TRANSLATION



"Although Kṛṣṇa's unparalleled beauty is the topmost sweetness of love of Godhead, His sweetness increases unlimitedly when He is in the company of the gopīs. Consequently Kṛṣṇa's exchange of love with the gopīs is the topmost perfection of love of Godhead.



PURPORT



Kṛṣṇa and His devotees become perfectly intimate in conjugal love of Godhead. In other mellows, the Lord and the devotees do not enjoy transcendental bliss as perfectly. The next verse from *Śrīmad-Bhāgavatam* (10.33.6) will illustrate this verse.





TEXT 95





tatrātiśuśubhe tābhir



bhagavān devakī-sutaḥ



madhye maṇīnāṁ haimānāṁ



mahā-marakato yathā



SYNONYMS



*tatra*-there; *ati-śuśubhe*-was very beautiful; *tābhiḥ*-by them; *bhagavān*-the Supreme Personality of Godhead; *devakī*-sutaḥ-son of Devakī; *madhye*-in the midst; *maṇīnām*-of valuable jewels; *haimānām*-lined with gold; *mahā-marakataḥ*-the jewel of the name marakata; *yathā*-as.



TRANSLATION



" 'Although the son of Devakī, the Supreme Personality of Godhead, is also the reservoir of all kinds of beauty, when He is among the gopīs He nonetheless becomes more beautiful, for He resembles a mārakata jewel surrounded by gold and other jewels.' "





TEXT 96





prabhu kahe,--ei 'sādhyāvadhi' suniścaya



kṛpā kari' kaha, yadi āge kichu haya



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu replied; *ei*-this; *sādhya-avadhi*-the highest limit of perfection; *su*-niścaya-certainly; *kṛpā kari'*-being merciful to Me; *kaha*-please speak; *yadi*-if; *āge*-further; *kichu haya*-there is something.



TRANSLATION



Lord Caitanya Mahāprabhu replied, "This is certainly the limit of perfection, but please be merciful to Me and speak more if there is more."





TEXT 97





rāya kahe,--īhāra āge puche hena jane



eta-dina nāhi jāni, āchaye bhuvane



SYNONYMS



*rāya kahe*-Rāmānanda Rāya replied; *ihāra āge*-beyond this point; *puche*-inquires; *hena*-such; *jane*-a person; *eta*-dina-until this day; *nāhi jāni*-I did not know; *āchaye*-there is; *bhuvane*-within this material world.



TRANSLATION



Rāya Rāmānanda replied, "Until this day I did not know anyone within this material world who could inquire beyond this perfectional stage of devotional service.





TEXT 98





iṅhāra madhye rādhāra prema--'sādhya-śiromaṇi'



yāṅhāra mahimā sarva-śāstrete vākhāni



SYNONYMS



*iṅhāra madhye*-among the loving affairs of the gopīs; *rādhāra prema*-the love of Godhead of Śrīmatī Rādhārāṇī; *sādhya-śiromaṇi*-the topmost perfection; *yāṅhāra*-of which; *mahimā*-the glorification; *sarva-śāstrete*-in every scripture; *vākhāni*-description.



TRANSLATION



"Among the loving affairs of the gopīs," Rāmānanda Rāya continued, "Śrīmatī Rādhārāṇī's love for Śrī Kṛṣṇa is topmost. Indeed, the glories of Śrīmatī Rādhārāṇī are highly esteemed in all revealed scriptures.





TEXT 99





yathā rādhā priyā viṣṇos



tasyāḥ kuṇḍaṁ priyaṁ tathā



sarva-gopīṣu saivaikā



viṣṇor atyanta-vallabhā



SYNONYMS



*yathā*-just as; rādhā-Śrīmatī Rādhārāṇī; *priyā*-very dear; *viṣṇoḥ*-to Lord Kṛṣṇa; *tasyāḥ*-Her; *kuṇḍam*-bathing place; *priyam*-very dear; *tathā*-so also; *sarva*-gopīṣu-among all the gopīs; *sā*-She; *eva*-certainly; *ekā*-alone; *viṣṇoḥ*-of Lord Kṛṣṇa; *atyanta-vallabhā*-very dear.



TRANSLATION



" 'Just as Śrīmatī Rādhārāṇī is most dear to Śrī Kṛṣṇa, Her bathing place known [Rādhā-kuṇḍa] is also dear to Him. Among all the gopīs, Śrīmatī Rādhārāṇī is supermost and very dear to Lord Kṛṣṇa.'



PURPORT



This verse is from the *Padma Purāṇa* and is included in the Laghu-bhāgavatāmṛta (2.1.45), by Śrīla Rūpa Gosvāmī. It also appears in *Ādi-līlā*, Chapter Four, verse 215, and again in *Madhya-līlā*, Chapter Eighteen, verse 8.





TEXT 100





anayārādhito nūnaṁ



bhagavān harir īśvaraḥ



yan no vihāya govindaḥ



prīto yām anayad rahaḥ



SYNONYMS



*anayā*-by Her; *ārādhitaḥ*-worshiped; *nūnam*-indeed; *bhagavān*-the Supreme Personality of Godhead; *hariḥ*-Kṛṣṇa; *īśvaraḥ*-the Lord; *yat*-from which; *naḥ*-us; *vihāya*-rejecting; *govindaḥ*-Lord Śrī Kṛṣṇa; *prītaḥ*-satisfied; *yām*-whom; *anayat*-brought; *rahaḥ*-a secluded place.



TRANSLATION



"When the gopīs began to talk among themselves, they said, 'Dear friends, the gopī who has been taken away by Kṛṣṇa to a secluded place must have worshiped the Lord more than anyone else.' "



PURPORT



The name Rādhā is derived from this verse (Bhāg. 10.30.28), from the words anayārādhitaḥ, meaning "by Her the Lord is worshiped." Sometimes the critics of *Śrīmad-Bhāgavatam* find it difficult to find Rādhārāṇī's holy name, but the secret is disclosed here in the word ārādhitaḥ, from which the name Rādhā has come. Of course, the name of Rādhārāṇī is directly mentioned in other *Purāṇas*. This gopī's worship of Kṛṣṇa is topmost, and therefore Her name is Rādhā, or the topmost worshiper.





TEXT 101





prabhu kahe--āge kaha, śunite pāi sukhe



apūrvāmṛta-nadī vahe tomāra mukhe



SYNONYMS



*prabhu kahe*-the Lord said; *āge*-ahead; *kaha*-please speak; *śunite*-to hear; *pāi*-I get; *sukhe*-happiness; *apūrva-amṛta*-of unprecedented nectar; *nadī*-a river; *vahe*-flows; *tomāra mukhe*-from your mouth.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu said, "Please speak on. I am very happy to hear you because a river of unprecedented nectar is flowing from your mouth.





TEXT 102





curi kari' rādhāke nila gopī-gaṇera ḍare



anyāpekṣā haile premera gāḍhatā nā sphure



SYNONYMS



*curi kari'*-stealing; rādhāke-Śrīmatī Rādhārāṇī; *nila*-took away; *gopī-gaṇera*-of the gopīs; *ḍare*-out of fear; *anya*-apekṣā-dependence on others; *haile*-if there is; *premera*-of love; *gāḍhatā*-the intensity; *nā*-not; *sphure*-manifests.



TRANSLATION



"During the rāsa dance Śrī Kṛṣṇa did not exchange loving affairs with Śrīmatī Rādhārāṇī due to the presence of the other gopīs. Because of the dependence of the others, the intensity of love between Rādhā and Kṛṣṇa was not manifest. Therefore He stole Her away.



PURPORT



Out of fear of the other gopīs, Lord Śrī Kṛṣṇa took Śrīmatī Rādhārāṇī to a secluded place. In this regard, the verse kaṁsārir api (verse 106 in this chapter) will be quoted from the Gīta-govinda of Jayadeva Gosvāmī.





TEXT 103





rādhā lāgi' gopīre yadi sākṣāt kare tyāga



tabe jāni,--rādhāya kṛṣṇera gāḍha-anurāga



SYNONYMS



*rādhā lāgi'*-for the sake of Śrīmatī Rādhārāṇī; *gopīre*-the gopīs; *yadi*-if; *sākṣāt*-directly; *kare*-does; *tyāga*-rejection; *tabe*-then; *jāni*-we can understand; *rādhāya*-in Śrīmatī Rādhārāṇī; *kṛṣṇera*-of Lord Kṛṣṇa; *gāḍha*-intense; *anurāga*-affection.



TRANSLATION



"If Lord Kṛṣṇa rejected the company of the other gopīs for Śrīmatī Rādhārāṇī, we can understand that Lord Śrī Kṛṣṇa has intense affection for Her."





TEXT 104





rāya kahe,--tabe śuna premera mahimā



tri-jagate rādhā-premera nāhika upamā



SYNONYMS



*rāya kahe*-Rāmānanda Rāya replied; *tabe*-then; *śuna*-please hear; *premera*-of that love; *mahimā*-the glories; *tri*-jagate-within the three worlds; *rādhā-premera*-of the loving affairs of Śrīmatī Rādhārāṇī; *nāhika*-there is not; *upamā*-comparison.



TRANSLATION



Rāmānanda Rāya continued, "Please therefore hear from me about the glories of Śrīmatī Rādhārāṇī's loving affairs. They are beyond compare within these three worlds.





TEXT 105





gopī-gaṇera rāsa-nṛtya-maṇḍalī chāḍiyā



rādhā cāhi' vane phire vilāpa kariyā



SYNONYMS



*gopī-gaṇera*-of the gopīs; *rāsa-nṛtya*-of rāsa dancing; *maṇḍalī*-the circle; *chāḍiyā*-rejecting; rādhā-Śrīmatī Rādhārāṇī; *cāhi'*-desiring; *vane*-in the forest; *phire*-wanders; *vilāpa*-lamentation; *kariyā*-doing.



TRANSLATION



"Finding Herself treated equally with all the other gopīs, Śrīmatī Rādhārāṇī displayed Her tricky behavior and left the circle of the rāsa dance. Missing Śrīmatī Rādhārāṇī's presence, Kṛṣṇa became very unhappy and began to lament and wander throughout the forest to search Her out.





TEXT 106





kaṁsārir api saṁsāra-



vāsanā-baddha-śṛṅkhalām



rādhām ādhāya hṛdaye



tatyāja vraja-sundarīḥ



SYNONYMS



*kaṁsa-āriḥ*-the enemy of Kaṁsa; *api*-moreover; *saṁsāra*-vāsanā-desirous of the essence of enjoyment (rāsa-līlā); *baddha-śṛṅkhalām*-being perfectly attracted to such activities; rādhām-Śrīmatī Rādhārāṇī; *ādhāya*-taking; *hṛdaye*-within the heart; *tatyāja*-left aside; *vraja-sundarīḥ*-the other beautiful gopīs.



TRANSLATION



" 'Lord Kṛṣṇa, the enemy of Kaṁsa, took Śrīmatī Rādhārāṇī within His heart, for He desired to dance with Her. Thus He left the arena of the rāsa dance and the company of all the other beautiful damsels of Vraja.'





TEXT 107





itas tatas tām anusṛtya rādhikām



anaṅga-bāṇa-vraṇa-khinna-mānasaḥ



kṛtānutāpaḥ sa kalinda-nandinī



taṭānta-kuñje viṣasāda mādhavaḥ



SYNONYMS



*itaḥ tataḥ*-hither and thither; *tām*-Her; *anusṛtya*-searching out; rādhikām-Śrīmatī Rādhārāṇī; *anaṅga*-of Cupid; *bāṇa-vraṇa*-by a wound from the arrow; *khinna*-mānasaḥ-whose heart is injured; *kṛta*-anutāpaḥ-repentant for misbehavior; *saḥ*-He (Lord Kṛṣṇa); *kalinda-nandinī*-of the river Yamunā; *taṭa*-anta-on the edge of the bank; *kuñje*-in the bushes; *viṣasāda*-lamented; *mādhavaḥ*-Lord Kṛṣṇa.



TRANSLATION



" 'Being afflicted by the arrow of Cupid and unhappily regretting His mistreating Rādhārāṇī, Mādhava, Lord Kṛṣṇa, began to search for Śrīmatī Rādhārāṇī along the banks of the Yamunā River. When He failed to find Her, He entered the bushes of Vṛndāvana and began to lament.'



PURPORT



These two verses are from the Gīta-govinda (3.1, 2), written by Jayadeva Gosvāmī.





TEXT 108





ei dui-ślokera artha vicārile jāni



vicārite uṭhe yena amṛtera khani



SYNONYMS



*ei*-these; *dui*-two; *ślokera*-of the verses; *artha*-the meanings; *vicārile*-if considering; *jāni*-I can understand; *vicārite*-while considering; *uṭhe*-arises; *yena*-like; *amṛtera*-of nectar; *khani*-a mine.



TRANSLATION



"Simply by considering these two verses one can understand what nectar there is in such dealings. It is exactly like freeing a mine of nectar.





TEXT 109





śata-koṭi gopī-saṅge rāsa-vilāsa



tāra madhye eka-mūrtye rahe rādhā-pāśa



SYNONYMS



*śata*-koṭi-hundreds of thousands; *gopī*-saṅge-with the gopīs; *rāsa*-vilāsa-dancing in the rāsa dance; *tāra madhye*-among them; *eka-mūrtye*-by one of His transcendental forms; *rahe*-remains; *rādhā-pāśa*-by the side of Śrīmatī Rādhārāṇī.



TRANSLATION



"Although Kṛṣṇa was in the midst of hundreds of thousands of gopīs during the rāsa dance, He still kept Himself in one of His transcendental forms by the side of Śrīmatī Rādhārāṇī.





TEXT 110





sādhāraṇa-preme dekhi sarvatra 'samatā'



rādhāra kuṭila-preme ha-ila 'vāmatā'



SYNONYMS



*sādhāraṇa-preme*-in general love of Godhead; *dekhi*-we see; *sarvatra*-everywhere; *samatā*-equality; *rādhāra*-of Śrīmatī Rādhārāṇī; *kuṭila-preme*-in the crooked love of Godhead; *ha*-ila-there was; *vāmatā*-opposition.



TRANSLATION



"Lord Kṛṣṇa is equal to everyone in His general dealings, but due to the conflicting ecstatic love of Śrīmatī Rādhārāṇī, there were opposing elements.





TEXT 111





aher iva gatiḥ premṇaḥ



svabhāva-kuṭilā bhavet



ato hetor ahetoś ca



yūnor māna udañcati



SYNONYMS



*aheḥ*-of the snake; *iva*-like; *gatiḥ*-the movement; *premṇaḥ*-of the loving affairs; *svabhāva*-by nature; *kuṭilā*-crooked; *bhavet*-is; *ataḥ*-therefore; *hetoḥ*-from some cause; *ahetoḥ*-from the absence of a cause; *ca*-and; *yūnoḥ*-of the young couple; *mānaḥ*-anger; *udañcati*-appears.



TRANSLATION



" 'The progress of loving affairs between a young boy and a young girl is like the movement of a snake. On account of this, two types of anger arise between a young boy and girl-anger with cause and anger without cause.'



PURPORT



During the rāsa dance, one form of Kṛṣṇa was between every two gopīs. But by the side of Śrīmatī Rādhārāṇī there was only one Kṛṣṇa. Although this was the case, Śrīmatī Rādhārāṇī still manifested disagreement with Kṛṣṇa. This verse is from the Ujjvala-nīlamaṇi (Śṛṅgāra-bheda-kathana 102), written by Śrīla Rūpa Gosvāmī.





TEXT 112





krodha kari' rāsa chāḍi' gelā māna kari'



tāṅre nā dekhiyā vyākula haila śrī-hari



SYNONYMS



*krodha kari'*-becoming angry; *rāsa chāḍi'*-leaving the rāsa dance; *gelā*-went; *māna kari'*-being resentful; tāṅre-Śrīmatī Rādhārāṇī; *nā dekhiyā*-not seeing; *vyākula*-very anxious; *haila*-became; *śrī-hari*-Lord Kṛṣṇa.



TRANSLATION



"When Rādhārāṇī left the rāsa dance out of anger and resentment, Lord Śrī Kṛṣṇa became very anxious because He could not see Her.





TEXT 113





samyak-sāra vāsanā kṛṣṇera rāsa-līlā



rāsa-līlā-vāsanāte rādhikā śṛṅkhalā



SYNONYMS



*samyak-sāra*-the complete and essential; *vāsanā*-desire; *kṛṣṇera*-of Lord Kṛṣṇa; *rāsa-līlā*-the dancing in the rāsa-līlā; *rāsa-līlā-vāsanāte*-in the desire to dance the rāsa dance; rādhikā-Śrīmatī Rādhārāṇī; *śṛṅkhalā*-the medium of bondage.



TRANSLATION



"Lord Kṛṣṇa's desire in the rāsa-līlā circle is perfectly complete, but Śrīmatī Rādhārāṇī is the binding link in that desire.





TEXT 114





tāṅhā vinu rāsa-līlā nāhi bhāya citte



maṇḍalī chāḍiyā gelā rādhā anveṣite



SYNONYMS



*tāṅhā vinu*-without Her; *rāsa-līlā*-the rāsa dance; *nāhi*-not; *bhāya*-illuminates; *citte*-within the heart; *maṇḍalī chāḍiyā*-leaving the circle of the rāsa dance; *gelā*-went; rādhā-Śrīmatī Rādhārāṇī; *anveṣite*-to search for.



TRANSLATION



"The rāsa dance does not shine in the heart of Kṛṣṇa without Śrīmatī Rādhārāṇī. Therefore, He also gave up the circle of the rāsa dance and went out to search for Her.





TEXT 115





itas-tataḥ bhrami' kāhāṅ rādhā nā pāñā



viṣāda karena kāma-bāṇe khinna hañā



SYNONYMS



*itaḥ*-tataḥ-here and there; *bhrami'*-wandering; *kāhāṅ*-anywhere; rādhā-Śrīmatī Rādhārāṇī; *nā*-not; *pāñā*-finding; *viṣāda*-lamentation; *karena*-does; *kāma-bāṇe*-by the arrow of Cupid; *khinna*-hurt; *hañā*-becoming.



TRANSLATION



"When Kṛṣṇa went out to search for Śrīmatī Rādhārāṇī, He wandered here and there. But not finding Her, He became afflicted by the arrow of Cupid and began to lament.





TEXT 116





śata-koṭi-gopīte nahe kāma-nirvāpaṇa



tāhātei anumāni śrī-rādhikāra guṇa



SYNONYMS



*śata*-koṭi-hundreds and thousands; *gopīte*-in the midst of gopīs; *nahe*-there is not; *kāma*-nirvāpaṇa-satisfaction of lust; *tāhātei*-by that way; *anumāni*-we can imagine; *śrī-rādhikāra guṇa*-the transcendental quality of Śrīmatī Rādhārāṇī.



TRANSLATION



"Since Kṛṣṇa's lusty desires were not satisfied even in the midst of hundreds of thousands of gopīs and He was thus searching after Śrīmatī Rādhārāṇī, we can easily imagine how transcendentally qualified She is."





TEXT 117





prabhu kahe--ye lāgi' āilāma tomā-sthāne



sei saba tattva-vastu haila mora jñāne



SYNONYMS



*prabhu kahe*-the Lord said; *ye lāgi'*-for the matter of which; *āilāma*-I have come; *tomā-sthāne*-to your place; *sei saba*-all those; *tattva*-vastu-objects of truth; *haila*-were; *mora*-My; *jñāne*-in knowledge.



TRANSLATION



After hearing this, Lord Caitanya Mahāprabhu said to Rāmānanda Rāya, "That for which I have come to your residence has now become an object of truth in My knowledge.





TEXT 118





ebe se jāniluṅ sādhya-sādhana-nirṇaya



āge āra āche kichu, śunite mana haya



SYNONYMS



*ebe*-now; *se*-that; *jāniluṅ*-I have understood; *sādhya*-of the ultimate goal; *sādhana*-and of the process; *nirṇaya*-the ascertainment; *āge*-ahead; *āra*-more; *āche*-there is; *kichu*-something; *śunite*-to hear; *mana*-the mind; *haya*-it is.



TRANSLATION



"Now I have come to understand the sublime goal of life and the process of achieving it. Nevertheless, I think that there is something more ahead, and My mind is desiring to have it.





TEXT 119





'kṛṣṇera svarūpa' kaha 'rādhāra svarūpa'



'rasa' kon tattva, 'prema'--kon tattva-rūpa



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *svarūpa*-the transcendental features; *kaha*-speak; *rādhāra*-of Śrīmatī Rādhārāṇī; *svarūpa*-the transcendental features; *rasa*-mellows; *kon*-what; *tattva*-that truth; *prema*-love of Godhead; *kon*-what; *tattva*-rūpa-actual form.



TRANSLATION



"Kindly explain the transcendental features of Kṛṣṇa and Śrīmatī Rādhārāṇī. Also explain the truth of transcendental mellows and the transcendental form of love of Godhead.





TEXT 120





kṛpā kari' ei tattva kaha ta' āmāre



tomā-vinā keha ihā nirūpite nāre



SYNONYMS



*kṛpā kari'*-showing your mercy; *ei tattva*-all these truths; *kaha*-explain; *ta'*-certainly; *āmāre*-unto Me; *tomā*-vinā-except for you; *keha*-someone; *ihā*-this; *nirūpite*-to explain; *nāre*-not able.



TRANSLATION



"Kindly explain all these truths to Me. But for yourself, no one can do so."





TEXT 121





rāya kahe,--ihā āmi kichui nā jāni



tumi yei kahāo, sei kahi āmi vāṇī



SYNONYMS



*rāya kahe*-Rāmānanda Rāya said; *ihā*-this; *āmi*-I; *kichui*-something; *nā*-not; *jāni*-know; *tumi*-You; *yei*-whatever; *kahāo*-make me say; *sei*-those; *kahi*-speak; *āmi*-I; *vāṇī*-words.



TRANSLATION



Śrī Rāmānanda Rāya replied, "I do not know anything about this. I simply vibrate the sound You make me speak.





TEXT 122





tomāra śikṣāya paḍi yena śuka-pāṭha



sākṣāt īśvara tumi, ke bujhe tomāra nāṭa



SYNONYMS



*tomāra śikṣāya*-by Your instruction; *paḍi*-I recite; *yena*-like; *śuka-pāṭha*-the reciting of a parrot; *sākṣāt*-directly; *īśvara*-the Supreme Personality of Godhead; *tumi*-You; *ke*-who; *bujhe*-can understand; *tomāra*-Your; *nāṭa*-dramatic performance.



TRANSLATION



"I simply repeat like a parrot whatever instructions You have given me. You are the Supreme Personality of Godhead Himself. Who can understand Your dramatic performances?





TEXT 123





hṛdaye preraṇa kara, jihvāya kahāo vāṇī



ki kahiye bhāla-manda, kichui nā jāni



SYNONYMS



*hṛdaye*-within the heart; *preraṇa*-direction; *kara*-You give; *jihvāya*-on the tongue; *kahāo*-You make me speak; *vāṇī*-words; *ki*-what; *kahiye*-I am speaking; *bhāla*-manda-good or bad; *kichui*-something; *nā*-not; *jāni*-I know.



TRANSLATION



"You inspire me within the heart and make me speak with the tongue. I do not know whether I am speaking well or badly."





TEXT 124





prabhu kahe,--māyāvādī āmi ta' sannyāsī



bhakti-tattva nāhi jāni, māyāvāde bhāsi



SYNONYMS



*prabhu kahe*-the Lord said; *māyāvādī*-a follower of the Māyāvāda philosophy; *āmi*-I; *ta'*-certainly; *sannyāsī*-one in the renounced order of life; *bhakti-tattva*-the truths of transcendental loving service; *nāhi*-not; *jāni*-I know; *māyāvāde*-in the philosophy of impersonalism; *bhāsi*-I float.



TRANSLATION



Lord Caitanya Mahāprabhu said, "I am a Māyāvādī in the renounced order of life, and I do not even know what transcendental loving service to the Lord is. I simply float in the ocean of Māyāvāda philosophy.





TEXT 125





sārvabhauma-saṅge mora mana nirmala ha-ila



'kṛṣṇa-bhakti-tattva kaha,' tāṅhāre puchila



SYNONYMS



*sārvabhauma-saṅge*-in the company of Sārvabhauma Bhaṭṭācārya; *mora*-My; *mana*-mind; *nirmala*-clarified; *ha*-ila-became; *kṛṣṇa-bhakti-tattva*-the truths of transcendental loving service to Kṛṣṇa; *kaha*-please explain; *tāṅhāre*-to him; *puchila*-I inquired.



TRANSLATION



"Due to the association of Sārvabhauma Bhaṭṭācārya, My mind has been enlightened. Therefore I have asked Sārvabhauma Bhaṭṭācārya about the truths of transcendental loving service to Kṛṣṇa.





TEXT 126





teṅho kahe--āmi nāhi jāni kṛṣṇa-kathā



sabe rāmānanda jāne, teṅho nāhi ethā



SYNONYMS



*teṅho kahe*-he replied; *āmi*-I; *nāhi*-not; *jāni*-know; *kṛṣṇa*-kathā-topics of Lord Kṛṣṇa; *sabe*-all; *rāmānanda*-Rāmānanda Rāya; *jāne*-knows; *teṅho*-he; *nāhi*-not; *ethā*-here.



TRANSLATION



"Sārvabhauma Bhaṭṭācārya told me, 'I do not actually know about the topics of Lord Kṛṣṇa. They are all known only to Rāmānanda Rāya, but he is not present here.' "





TEXT 127





tomāra ṭhāñi āilāṅa tomāra mahimā śuniyā



tumi more stuti kara 'sannyāsī' jāniyā



SYNONYMS



*tomāra ṭhāñi*-to your presence; *āilāṅa*-I have come; *tomāra*-your; *mahimā*-glories; *śuniyā*-hearing; *tumi*-you; *more*-Me; *stuti*-praising; *kara*-do; *sannyāsī*-a person in the renounced order of life; *jāniyā*-knowing as.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu continued, "After hearing about your glories, I have come to your place. But you are offering Me words of praise out of respect for a sannyāsī, one in the renounced order of life.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that a mundane person, being enriched by mundane opulences, must always know that the transcendental opulences of the advanced devotees are far more important than the materialistic opulences of a person like himself. A materialistic person with material opulences should not be very proud or puffed up before a transcendental devotee. If one approaches a transcendental devotee on the strength of one's material heritage, opulence, education and beauty and does not offer respect to the advanced devotee of the Lord, the Vaiṣṇava devotee may offer formal respects to such a materially puffed-up person, but he may not deliver transcendental knowledge to him. Indeed, the devotee sees him as a non-brāhmaṇa or śūdra. Such a puffed-up person cannot understand the science of Kṛṣṇa. A proud person is deceived in transcendental life and, despite having attained a human form, will again glide into hellish conditions. By His personal example, Śrī Caitanya Mahāprabhu explains how one should be submissive and humble before a Vaiṣṇava, even though one may be situated on a high platform. Such is the teaching of Śrī Caitanya Mahāprabhu as the ācārya of the world, the supreme spiritual master and teacher.





TEXT 128





kibā vipra, kibā nyāsī, śūdra kene naya



yei kṛṣṇa-tattva-vettā, sei 'guru' haya



SYNONYMS



*kibā*-whether; *vipra*-a brāhmaṇa; *kibā*-whether; *nyāsī*-a sannyāsī; *śūdra*-a śūdra; *kene*-why; *naya*-not; *yei*-anyone who; *kṛṣṇa-tattva-vettā*-a knower of the science of Kṛṣṇa; *sei*-that person; *guru*-the spiritual master; *haya*-is.



TRANSLATION



"Whether one is a brāhmaṇa, a sannyāsī or a śūdra-regardless of what he is-he can become a spiritual master if he knows the science of Kṛṣṇa."



PURPORT



This verse is very important to the Kṛṣṇa consciousness movement. In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura explains that one should not think that because Śrī Caitanya Mahāprabhu was born a brāhmaṇa and was situated in the topmost spiritual order as a sannyāsī, it was improper for Him to receive instructions from Śrīla Rāmānanda Rāya, who belonged to the śūdra caste. To clarify this matter, Śrī Caitanya Mahāprabhu informed Rāmānanda Rāya that knowledge of Kṛṣṇa consciousness is more important than caste. In the system of varṇāśrama-dharma there are various duties for the brāhmaṇas, kṣatriyas, vaiśyas and śūdras. Actually the brāhmaṇa is supposed to be the spiritual master of all other varṇas, or sects, but as far as Kṛṣṇa consciousness is concerned, everyone is capable of becoming a spiritual master because knowledge in Kṛṣṇa consciousness is on the platform of the spirit soul. To spread Kṛṣṇa consciousness, one need only be cognizant of the science of the spirit soul. It does not matter whether one is a brāhmaṇa, kṣatriya, vaiśya, śūdra, sannyāsī, gṛhastha or whatever. If one simply understands this science, he can become a spiritual master.





It is stated in the *Hari-bhakti-vilāsa* that one should not accept initiation from a person who is not in the brahminical order if there is a fit person in the brahminical order present. This instruction is meant for those who are overly dependent on the mundane social order and is suitable for those who want to remain in mundane life. If one understands the truth of Kṛṣṇa consciousness and seriously desires to attain transcendental knowledge for the perfection of life, he can accept a spiritual master from any social status, provided the spiritual master is fully conversant with the science of Kṛṣṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura also states that although one is situated as a brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, vānaprastha, gṛhastha or sannyāsī, if he is conversant in the science of Kṛṣṇa he can become a spiritual master as vartma-pradarśaka-guru, dīkṣā-guru or śikṣā-guru. The spiritual master who first gives information about spiritual life is called the vartma-pradarśaka-guru, the spiritual master who initiates according to the regulations of the śāstras is called the dīkṣā-guru, and the spiritual master who gives instructions for elevation is called the śikṣā-guru. Factually the qualifications of a spiritual master depend on his knowledge of the science of Kṛṣṇa. It does not matter whether he is a brāhmaṇa, kṣatriya, sannyāsī or śūdra. This injunction given by Śrī Caitanya Mahāprabhu is not at all against the injunctions of the śāstras. In the *Padma Purāṇa* it is said:



na śūdrāḥ bhagavad-bhaktās

te 'pi bhāgavatottamāḥ

sarva-varṇeṣu te śūdrā

ye na bhaktā janārdane



One who is actually advanced in spiritual knowledge of Kṛṣṇa is never a śūdra, even though he may have been born in a śūdra family. However, even if a vipra, or brāhmaṇa, is very expert in the six brahminical activities (paṭhana, pāṭhana, yajana, yājana, dāna, pratigraha) and is also well versed in the Vedic hymns, he cannot become a spiritual master unless he is a Vaiṣṇava. But if one is born in the family of caṇḍālas yet is well versed in Kṛṣṇa consciousness, he can become a guru. These are the śāstric injunctions, and strictly following these injunctions, Śrī Caitanya Mahāprabhu, as a gṛhastha named Śrī Viśvambhara, was initiated by a sannyāsī-guru named Īśvara Purī. Similarly, Śrī Nityānanda Prabhu was initiated by Mādhavendra Purī, a sannyāsī. According to others, however, He was initiated by Lakṣmīpati Tīrtha. Advaita Ācārya, although a gṛhastha, was initiated by Mādhavendra Purī, and Śrī Rasikānanda, although born in a brāhmaṇa family, was initiated by Śrī Śyāmānanda Prabhu, who was not born in a caste brāhmaṇa family. There are many instances in which a born brāhmaṇa took initiation from a person who was not born in a brāhmaṇa family. The brahminical symptoms are explained in *Śrīmad-Bhāgavatam* (7.11.35), wherein it is stated:





yasya yal-lakṣaṇaṁ proktaṁ

puṁso varṇābhivyañjakam

yad anyatrāpi dṛśyeta

tat tenaiva vinirdiśet



If a person is born in a śūdra family but has all the qualities of a spiritual master, he should be accepted not only as a brāhmaṇa but as a qualified spiritual master also. This is also the instruction of Śrī Caitanya Mahāprabhu. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura therefore introduced the sacred thread ceremony for all Vaiṣṇavas according to the rules and regulations.





Sometimes a Vaiṣṇava who is a bhajanānandī does not take the sāvitra-saṁskāra (sacred thread initiation), but this does not mean that this system should be used for preaching work. There are two kinds of Vaiṣṇavas-bhajanānandī and goṣṭhy-ānandī. A bhajanānandī is not interested in preaching work, but a goṣṭhy-ānandī is interested in spreading Kṛṣṇa consciousness to benefit the people and increase the number of Vaiṣṇavas. A Vaiṣṇava is understood to be above the position of a brāhmaṇa. As a preacher, he should be recognized as a brāhmaṇa; otherwise there may be a misunderstanding of his position as a Vaiṣṇava. However, a Vaiṣṇava brāhmaṇa is not selected on the basis of his birth but according to his qualities. Unfortunately, those who are unintelligent do not know the difference between a brāhmaṇa and a Vaiṣṇava. They are under the impression that unless one is a brāhmaṇa he cannot be a spiritual master. For this reason only, Śrī Caitanya Mahāprabhu makes the statement in this verse:



kibā vipra, kibā nyāsī, śūdra kene naya

yei kṛṣṇa-tattva-vettā, sei 'guru' haya



If one becomes a guru, he is automatically a brāhmaṇa. Sometimes a caste guru says that ye kṛṣṇa-tattva-vettā, sei guru haya means that one who is not a brāhmaṇa may become a śikṣā-guru or a vartma-pradarśaka-guru but not an initiator guru. According to such caste gurus, birth and family ties are considered foremost. However, the hereditary consideration is not acceptable to Vaiṣṇavas. The word guru is equally applicable to the vartma-pradarśaka-guru, śikṣā-guru and dīkṣā-guru. Unless we accept the principle enunciated by Śrī Caitanya Mahāprabhu, this Kṛṣṇa consciousness movement cannot spread all over the world. According to Śrī Caitanya Mahāprabhu's intentions: pṛthivīte āche yata nagarādi-grāma sarvatra pracāra haibe mora nāma. Śrī Caitanya Mahāprabhu's cult must be preached all over the world. This does not mean that people should take to His teachings and remain śūdras or caṇḍālas. As soon as one is trained as a pure Vaiṣṇava, he must be accepted as a bona fide brāhmaṇa. This is the essence of Śrī Caitanya Mahāprabhu's instructions in this verse.





TEXT 129





'sannyāsī' baliyā more nā kariha vañcana



kṛṣṇa-rādhā-tattva kahi' pūrṇa kara mana



SYNONYMS



*sannyāsī*-a person in the renounced order of life; *baliyā*-taking as; *more*-Me; *nā kariha*-do not do; *vañcana*-cheating; *kṛṣṇa-rādhā-tattva*-the truth about Rādhā-Kṛṣṇa; *kahi'*-describing; *pūrṇa*-complete; *kara*-make; *mana*-my mind.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "Please do not try to cheat me, thinking of Me as a learned sannyāsī. Please satisfy My mind by just describing the truth of Rādhā and Kṛṣṇa."





TEXTS 130-131





yadyapi rāya--premī, mahā-bhāgavate



tāṅra mana kṛṣṇa-māyā nāre ācchādite



tathāpi prabhura icchā--parama prabala



jānileha rāyera mana haila ṭalamala



SYNONYMS



*yadyapi*-although; *rāya*-Rāmānanda Rāya; *premī*-a great lover of Kṛṣṇa; *mahā-bhāgavate*-a topmost devotee; *tāṅra*-his; *mana*-mind; *kṛṣṇa-māyā*-the illusory energy of Kṛṣṇa; *nāre*-not able; *ācchādite*-to cover; *tathāpi*-still; *prabhura icchā*-the Lord's desire; *parama prabala*-very intense; *jānileha*-even though it was known; *rāyera mana*-the mind of Rāmānanda Rāya; *haila*-there was; *ṭalamala*-agitation.



TRANSLATION



Śrī Rāmānanda Rāya was a great devotee of the Lord and a lover of God, and although his mind could not be covered by Kṛṣṇa's illusory energy, and although he could understand the mind of the Lord, which was very strong and intense, Rāmānanda's mind became a little agitated.



PURPORT



The perfect devotee always acts according to the desires of the Supreme Personality of Godhead. But a materialistic man is carried away by the waves of the material energy. Śrīla Bhaktivinoda Ṭhākura has said, māyāra vaśe, yāccha bhese', khāccha hābuḍubu, bhāi. A person under the grip of the material energy is carried away by the waves of that illusory energy. In other words, a person in the material world is a servant of māyā. However, a person in the spiritual energy is a servant of the Supreme Personality of Godhead. Although Rāmānanda Rāya knew that nothing was unknown to Śrī Caitanya Mahāprabhu, he nonetheless began to speak further on the subject because the Lord desired it.





TEXT 132





rāya kahe,--"āmi--naṭa, tumi--sūtra-dhāra



yei mata nācāo, taiche cāhi nācibāra



SYNONYMS



*rāya kahe*-Rāmānanda Rāya replied; *āmi*-I; *naṭa*-dancer; *tumi*-You; *sūtra-dhāra*-the puller of the strings; *yei*-whatever; *mata*-way; *nācāo*-You make me dance; *taiche*-in that way; *cāhi*-I want; *nācibāra*-to dance.



TRANSLATION



Śrī Rāmānanda Rāya said, "I am just a dancing puppet, and You pull the strings. Whichever way You make me dance, I will dance.





TEXT 133





mora jihvā--vīṇā-yantra, tumi--vīṇā-dhārī



tomāra mane yei uṭhe, tāhāi uccāri



SYNONYMS



*mora jihvā*-my tongue; *vīṇā-yantra*-a stringed instrument; *tumi*-You; *vīnā-ḍhārī*-the player of the stringed instrument; *tomāra mane*-in Your mind; *yei uṭhe*-whatever arises; *tāhāi*-that; *uccāri*-I vibrate.



TRANSLATION



"My dear Lord, my tongue is just like a stringed instrument, and You are its player. Therefore I simply vibrate whatever arises in Your mind."





TEXT 134





parama īśvara kṛṣṇa--svayaṁ bhagavān



sarva-avatārī, sarva-kāraṇa-pradhāna



SYNONYMS



*parama*-supreme; *īśvara*-controller; *kṛṣṇa*-Lord Kṛṣṇa; *svayam*-personally; *bhagavān*-the Supreme Personality of Godhead; *sarva-avatārī*-the source of all incarnations; *sarva-kāraṇa-pradhāna*-the supreme cause of all causes.



TRANSLATION



Rāmānanda Rāya then began to speak on kṛṣṇa-tattva. "Kṛṣṇa is the Supreme Personality of Godhead," he said. "He is personally the original Godhead, the source of all incarnations and the cause of all causes.





TEXT 135





ananta vaikuṇṭha, āra ananta avatāra



ananta brahmāṇḍa ihāṅ,--sabāra ādhāra



SYNONYMS



*ananta vaikuṇṭha*-innumerable Vaikuṇṭha planets; *āra*-and; *ananta avatāra*-innumerable incarnations; *ananta brahmāṇḍa*-innumerable universes; *ihāṅ*-in this material world; *sabāra*-of all of them; *ādhāra*-the resting place.



TRANSLATION



"There are innumerable Vaikuṇṭha planets as well as innumerable incarnations. In the material world also there are innumerable universes, and Kṛṣṇa is the supreme resting place for all of them.





TEXT 136





sac-cid-ānanda-tanu, vrajendra-nandana



sarvaiśvarya-sarvaśakti-sarvarasa-pūrṇa



SYNONYMS



*sat*-cit-ānanda-tanu-Kṛṣṇa's body is transcendental, full of knowledge, bliss and eternity; *vrajendra-nandana*-the son of Mahārāja Nanda; *sarva-aiśvarya*-all opulences; *sarva-śakti*-all potencies; *sarva-rasa-pūrṇa*-the reservoir of all transcendental mellows.



TRANSLATION



"The transcendental body of Śrī Kṛṣṇa is eternal and full of bliss and knowledge. He is the son of Nanda Mahārāja. He is full of all opulences and potencies, as well as all spiritual mellows.





TEXT 137





īśvaraḥ paramaḥ kṛṣṇaḥ



sac-cid-ānanda-vigrahaḥ



anādir ādir govindaḥ



sarva-kāraṇa-kāraṇam



SYNONYMS



*īśvaraḥ*-the controller; *paramaḥ*-supreme; *kṛṣṇaḥ*-Lord Kṛṣṇa; *sat*-eternal existence; *cit*-absolute knowledge; *ānanda*-absolute bliss; *vigrahaḥ*-whose form; *anādiḥ*-without beginning; *ādiḥ*-the origin of everything; *govindaḥ*-a name of Lord Kṛṣṇa; *sarva*-all; *kāraṇa*-of causes; *kāraṇam*-He is the original cause.



TRANSLATION



" 'Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.'



PURPORT



This verse is from the Brahma-saṁhitā (5.1).





TEXT 138





vṛndāvane 'aprākṛta navīna madana'



kāma-gāyatrī kāma-bīje yāṅra upāsana



SYNONYMS



*vṛndāvane*-in Vṛndāvana; *aprākṛta*-spiritual; *navīna*-new; *madana*-Cupid; *kāma*-gāyatrī-hymns of desire; *kāma-bīje*-by the spiritual seed of desire called klīm; *yāṅra*-of whom; *upāsana*-the worship.



TRANSLATION



"In the spiritual realm of Vṛndāvana, Kṛṣṇa is the spiritual ever-fresh Cupid. He is worshiped by the chanting of the Kāma-gāyatrī mantra with the spiritual seed klīm.



PURPORT



This Vṛndāvana is described in the Brahma-saṁhitā (5.56) in this way:





śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ kalpa-taravo

drumā bhūmiś cintāmaṇi-gaṇa-mayī toyam amṛtam

kathā gānaṁ nāṭyaṁ gamanam api vaṁśī priya-sakhī

cid-ānandaṁ jyotiḥ param api tad āsvādyam api ca



sa yatra kṣīrābdhiḥ sravati surabhībhyaś ca su-mahān

nimeṣārdhākhyo vā vrajati na hi yatrāpi samayaḥ

bhaje śvetadvīpaṁ tam aham iha golokam iti yaṁ

vidantas te santaḥ kṣiti-virala-cārāḥ katipaye



The spiritual realm of Vṛndāvana is always spiritual. The goddess of fortune and the gopīs are always present there. They are Kṛṣṇa's beloveds, and all of them are as spiritual as Kṛṣṇa. In Vṛndāvana, Kṛṣṇa is the Supreme Person and is the husband of all the gopīs and the goddess of fortune. The trees in Vṛndāvana are wish-fulfilling trees. The land is made of touchstone, and the water is nectar. Words are musical vibrations, and all movements are dancing. The flute is the Lord's constant companion. The planet Goloka Vṛndāvana is self-luminous like the sun and is full of spiritual bliss. The perfection of life lies in tasting that spiritual existence; therefore everyone should cultivate its knowledge. In Vṛndāvana, spiritual cows are always supplying spiritual milk. Not a single moment is wasted there-in other words, there is no past, present or future. Not a single particle of time is wasted. Within this material universe, the devotees worship that transcendental abode as Goloka Vṛndāvana. Lord Brahmā himself said, "Let me worship that spiritual land where Kṛṣṇa is present." This transcendental Vṛndāvana is not appreciated by those who are not devotees or self-realized souls because this Vṛndāvana-dhāma is all spiritual. The pastimes of the Lord there are also spiritual. None are material. According to a prayer by Śrīla Narottama dāsa Ṭhākura (Prārthanā 1):





āra kabe nitāi-cāṅdera karuṇā haibe

saṁsāra-vāsanā mora kabe tuccha habe



"When will Lord Nityānanda have mercy upon me so that I can realize the uselessness of material pleasure?"





viṣaya chāḍiyā kabe śuddha habe mana

kabe hāma heraba śrī-vṛndāvana



"When will my mind be cleansed of all material dirt so that I will be able to feel the presence of spiritual Vṛndāvana?"





rūpa-raghunātha-pade haibe ākuti

kabe hāma bujhaba se yugala-pirīti



"When will I be attracted to the instructions of the Gosvāmīs so that I will be able to understand what is Rādhā and Kṛṣṇa and what is Vṛndāvana?"





These verses indicate that one first has to be purified of all material desires and all attraction for fruitive activity and speculative knowledge if one wishes to understand Vṛndāvana.



In reference to the words aprākṛta navīna madana, aprākṛta refers to that which is the very opposite of the material conception. The Māyāvādīs consider this to be zero or impersonal, but that is not the case. Everything in the material world is dull, but in the spiritual world everything is alive. The desire for enjoyments is present both in Kṛṣṇa and in His parts and parcels, the living entities. In the spiritual world, such desires are also spiritual. No one should mistakenly consider such desires to be material. In the material world, if one is sexually inclined and enjoys sex life, he enjoys something temporary. His enjoyment vanishes after a few minutes. However, in the spiritual world the same enjoyment may be there, but it never vanishes. It is continuously enjoyed. In the spiritual world such sex pleasure appears to the enjoyer to be more and more relishable with each new feature. In the material world, however, sex enjoyment becomes distasteful after a few minutes only, and it is never permanent. Because Kṛṣṇa appears very much sexually inclined, He is called the new Cupid in the spiritual world. There is no material inebriety in such desire, however.



Gāyantaṁ trāyate yasmād gāyatrī tvaṁ tataḥ smṛtā: One who chants the Gāyatrī mantra is gradually delivered from the material clutches. In other words, That which delivers one from material entanglement is called Gāyatrī. An explanation of the Gāyatrī mantra can be found in *Madhya-līlā*, Chapter Twenty-one, text 125:

kāma-gāyatrī-mantra-rūpa, haya kṛṣṇera svarūpa,

sārdha-cabbiśa akṣara tāra haya

se akṣara 'candra' haya, kṛṣṇe kari' udaya,

trijagat kailā kāmamaya



The Kāma-gāyatrī mantra is just like a Vedic hymn, but it is the Supreme Personality of Godhead Himself. There is no difference between the Kāma-gāyatrī and Kṛṣṇa. Both are composed of twenty-four and a half transcendental syllables (see Cc. Madhya 21.125-29) The mantra depicted in letters is also Kṛṣṇa, and the mantra rises just like the moon. Due to this, there is a perverted reflection of desire in human society and among all kinds of living entities. In the mantra klīṁ kāma-devāya vidmahe puṣpa-bāṇāya dhīmahi tan no 'naṅgaḥ pracodayāt, Kṛṣṇa is called Kāma-deva, Puṣpa-bāṇa and Anaṅga. Kāma-deva is Madana-mohana, the Deity who establishes our relationship with Kṛṣṇa. Puṣpa-bāṇa ("He who carries an arrow made of flowers") is Govinda, the Personality of Godhead who accepts our devotional service. And Anaṅga is Gopījana-vallabha, who satisfies all the gopīs and is the ultimate goal of life. This Kāma-gāyatrī (klīṁ kāma-devāya vidmahe puṣpa-bāṇāya dhīmahi tan no 'naṅgaḥ pracodayāt) simply does not belong to this material world. When one is advanced in spiritual understanding, he can worship the Supreme Personality of Godhead with his spiritually purified senses and fulfill the desires of the Lord.





man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru

mām evaiṣyasi satyaṁ te

pratijāne priyo 'si me



"Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend." (Bg. 18.65)





In the Brahma-saṁhitā it is stated (5.27-29):



atha veṇu-ninādasya

trayī-mūrti-mayī gatiḥ

sphurantī praviveśāśu

mukhābjāni svayaṁbhuvaḥ



gāyatrīṁ gāyatas tasmād

adhigatya saroja-jaḥ

saṁskṛtaś cādi-guruṇā

dvijatām agamat tataḥ



trayyā prabuddho 'tha vidhir

vijñāta-tattva-sāgaraḥ

tuṣṭāva veda-sāreṇa

stotreṇānena keśavam



"Then Gāyatrī, mother of the *Vedas*, having been manifested by the divine sound of Śrī Kṛṣṇa's flute, entered the lotus mouth of Brahmā, the self-born, through his eight earholes. Thus the lotus-born Brahmā received the Gāyatrī mantra, which had sprung from the song of Śrī Kṛṣṇa's flute. In this way he attained twice-born status, having been initiated by the supreme primal preceptor, Godhead Himself. Enlightened by the recollection of that Gāyatrī, which embodies the three *Vedas*, Brahmā became acquainted with the expanse of the ocean of truth. Then he worshiped Śrī Kṛṣṇa, the essence of all the *Vedas*, with a hymn."





The vibration of Kṛṣṇa's flute is the origin of the Vedic hymns. Lord Brahmā, who is seated on a lotus flower, heard the sound vibration of Kṛṣṇa's flute and was thereby initiated by the Gāyatrī mantra.





TEXT 139





puruṣa, yoṣit, kibā sthāvara-jaṅgama



sarva-cittākarṣaka, sākṣāt manmatha-madana



SYNONYMS



*puruṣa*-a male; *yoṣit*-a female; *kibā*-all; *sthāvara*-jaṅgama-living entities who cannot move and living entities who can move; *sarva*-of everyone; *citta-ākarṣaka*-the attractor of the minds; *sākṣāt*-directly; *manmatha*-madana-captivator of Cupid himself.



TRANSLATION



"The very name Kṛṣṇa means that He attracts even Cupid. He is therefore attractive to everyone-male and female, moving and inert living entities. Indeed, Kṛṣṇa is known as the all-attractive one.



PURPORT



Just as there are many orbs in the material world called stars or planets, in the spiritual world there are many spiritual planets called Vaikuṇṭhalokas. The spiritual universe, however, is situated far, far away from the cluster of material universes. Material scientists cannot even estimate the number of planets and stars within this universe. They are also incapable of traveling to other stars by spaceship. According to the *Bhagavad-gītā* (8.20), there is also a spiritual world:





paras tasmāt tu bhāvo 'nyo

'vyakto 'vyaktāt sanātanaḥ

yaḥ sa sarveṣu bhūtesu

naśyatsu na vinaśyati



"Yet there is another unmanifested nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is." (Bg. 8.20)





Thus there is another nature, which is superior to material nature. The word bhāva or svabhāva refers to nature. The spiritual nature is eternal, and even when all the material universes are destroyed, the planets in the spiritual world abide. They remain exactly as the spirit soul remains even after the annihilation of the material body. That spiritual world is called aprākṛta, or the antimaterial world. In this transcendental spiritual world or universe, the highest planetary system is known as Goloka Vṛndāvana. That is the abode of Lord Kṛṣṇa Himself, who is also all-spiritual. Kṛṣṇa is known there as Aprākṛta-madana. The name Madana refers to Cupid, but Kṛṣṇa is the spiritual Madana. His body is not material like the body of Cupid in this material universe. Kṛṣṇa's body is all-spiritual-sac-cid-ānanda-vigraha. Therefore He is called Aprākṛta-madana. He is also known as Manmatha-madana, which means that He is attractive even to Cupid. Sometimes Kṛṣṇa's activities and attractive features are misinterpreted by gross materialists who accuse Him of being immoral because He danced with the gopīs, but such an accusation results from not knowing that Kṛṣṇa is beyond this material world. His body is sac-cid-ānanda-vigraha, completely spiritual. There is no material contamination in His body, and one should not consider His body a lump of flesh and bones. The Māyāvādī philosophers conceive of Kṛṣṇa's body as material, and this is an abominable, gross, materialistic conception. just as Kṛṣṇa is completely spiritual, the gopīs are also spiritual, and this is confirmed in the Brahma-saṁhitā (5.37):



ānanda-cin-maya-rasa-pratibhāvitābhis

tābhir ya eva nija-rūpatayā kalābhiḥ

goloka eva nivasaty akhilātma-bhūto

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



"I worship Govinda, the primeval Lord. He resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency (hlādinī). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa."





The gopīs are also of the same spiritual quality (nija-rūpatayā) because they are expansions of Kṛṣṇa's pleasure potency. Neither Kṛṣṇa nor the gopīs have anything to do with lumps of matter or the material conception. In the material world the living entity is encaged within a material body, and due to ignorance he thinks that he is the body. . Therefore here the enjoyment of lusty desires between male and female is all material. One cannot compare the lusty desires of a materialistic man to the transcendental lusty desires of Kṛṣṇa. Unless one is advanced in spiritual science, he cannot understand the lusty desires between Kṛṣṇa and the gopīs. In the *Caitanya-caritāmṛta* the lusty desire of the gopīs is compared to gold. The lusty desires of a materialistic man, on the other hand, are compared to iron. At no stage can iron and gold be compared. The living entities-moving and nonmoving-are part and parcel of Kṛṣṇa; therefore they originally have the same kind of lusty desire as His. But when this lusty desire is expressed through matter, it is abominable. When a living entity is spiritually advanced and liberated from material bondage, he can understand Kṛṣṇa in truth. As stated in the *Bhagavad-gītā* (4.9):



janma karma ca me divyam

evaṁ yo vetti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti so 'rjuna



"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world but attains My eternal abode, O Arjuna."





When one can understand the body of Kṛṣṇa as well as the Lord's lusty desires, one is immediately liberated. A conditioned soul encaged within the material body cannot understand Kṛṣṇa. As stated in the *Bhagavad-gītā* (7.3):



manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ



"Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth."





The word siddhaye indicates liberation. Only after being liberated from material conditioning can one understand Kṛṣṇa. When one can understand Kṛṣṇa as He is (tattvataḥ), one actually lives in the spiritual world, although apparently living within the material body. This technical science can be understood when one is actually spiritually advanced.



In his *Bhakti-rasāmṛta-sindhu* (1.2.187), Śrīla Rūpa Gosvāmī says:



īhā yasya harer dāsye karmaṇā manasā girā

nikhilāsv apy avasthāsu jīvan-muktaḥ sa ucyate



When a person in this material world desires only to serve Kṛṣṇa with love and devotion, he is liberated, even though functioning within this material world. As the *Bhagavad-gītā* (14.26) confirms:





māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate



"One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman."





Simply by engaging in the loving service of the Lord one can attain liberation. As stated in the *Bhagavad-gītā* (18.54): brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati. A person who is highly advanced in spiritual knowledge and who has attained the brahma-bhūta stage neither laments nor hankers for anything material. That is the stage of spiritual realization.



Śrīla Bhaktivinoda Ṭhākura considered the brahma-bhūta stage in two divisions-svarūpa-gata and vastu-gata. One who has understood Kṛṣṇa in truth but is still maintaining some material connection is known to be situated in his svarūpa, his original consciousness. When that original consciousness is completely spiritual, it is called Kṛṣṇa consciousness. One who lives in such consciousness is actually living in Vṛndāvana. He may live anywhere; material location doesn't matter. When by the grace of Kṛṣṇa one thus advances, he becomes completely uncontaminated by the material body and mind and at that time factually lives in Vṛndāvana. That stage is called vastu-gata.



One should execute his spiritual activities in the svarūpa-gata stage of consciousness. He should also chant the cin-mayī Gāyatrī, the spiritual mantras: oṁ namo bhagavate vāsudevāya, klīṁ kṛṣṇāya govindāya gopījana-vallabhāya svāhā, and klīṁ kāma-devāya vidmahe puṣpa-bāṇāya dhīmahi tan no 'naṅgaḥ pracodayāt. These are the Kāma-gāyatrī or kāma-bīja mantras. One should be initiated by a bona fide spiritual master and worship Kṛṣṇa with these transcendental mantras, known as Kāma-gāyatrī or kāma-bīja.



As explained by Kṛṣṇadāsa Kavirāja Gosvāmī in the previous verse and the current verse:



vṛndāvane 'aprākṛta navīna madana'

kāma-gāyatrī kāma-bīje yāṅra upāsana



puruṣa, yoṣit, kibā sthāvara-jaṅgama

sarva-cittākarṣaka, sākṣāt manmatha-madana



(Cc. Madhya 8.138-139)





A person who is properly purified and initiated by the spiritual master worships the Supreme Personality of Godhead, Kṛṣṇa, by chanting this mantra, the Kāma-gāyatrī with the kāma-bīja. As the *Bhagavad-gītā* (18.65) confirms, one should engage in transcendental worship in order to be fit for being attracted by Kṛṣṇa, the all-attractive.





man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru

mām evaiṣyasi satyaṁ te

pratijāne priyo 'si me



"Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend."





Since every living entity is part and parcel of Kṛṣṇa, Kṛṣṇa is naturally attractive. Due to material covering, one's attraction for Kṛṣṇa is checked. One is not usually attracted by Kṛṣṇa in the material world, but as soon as one is liberated from material conditioning, he is naturally attracted. Therefore it is said in this verse, sarva-cittākarṣaka: "Everyone is naturally attracted by Kṛṣṇa." This attraction is within everyone's heart, and when the heart is cleansed, that attraction is manifest (ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam).





TEXT 140





tāsām āvirabhūc chauriḥ



smayamāna-mukhāmbujaḥ



pītāmbara-dharaḥ sragvī



sākṣān manmatha-manmathaḥ



SYNONYMS



*tāsām*-among them; *āvirabhūt*-appeared; *śauriḥ*-Lord Kṛṣṇa; *smayamāna*-smiling; *mukha*-ambujaḥ-lotus face; *pīta*-ambara-dharaḥ-dressed with yellow garments; *sragvī*-decorated with a flower garland; *sākṣāt*-directly; *manmatha*-of Cupid; *manmathaḥ*-Cupid.



TRANSLATION



" 'When Kṛṣṇa left the rāsa-līlā dance, the gopīs became very morose, and when they were grieving, Kṛṣṇa reappeared dressed in yellow garments. Wearing a flower garland and smiling, He was attractive even to Cupid. In this way Kṛṣṇa appeared among the gopīs.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.32.2).





TEXT 141





nānā-bhaktera rasāmṛta nānā-vidha haya



sei saba rasāmṛtera 'viṣaya' 'āśraya'



SYNONYMS



*nānā-bhaktera*-of various types of devotees; *rasa-amṛta*-the nectar of devotion or transcendental mellows; *nānā*-vidha-different varieties; *haya*-there are; *sei saba*-all these; *rasa-amṛtera*-of the nectar of devotion; *viṣaya*-subject; *āśraya*-object.



TRANSLATION



"Each and every devotee has a certain type of transcendental mellow in relation to Kṛṣṇa. But in all transcendental relationships the devotee is the worshiper [āśraya], and Kṛṣṇa is the object of worship [viṣaya].





TEXT 142





akhila-rasāmṛta-mūrtiḥ



prasṛmara-ruci-ruddha-tārakā-pāliḥ



kalita-śyāmā-lalito



rādhā-preyān vidhur jayati



SYNONYMS



*akhila-rasa-amṛta-mūrtiḥ*-the reservoir of all pleasure, in which exist all the mellows of devotional service, namely śānta, dāsya, sakhya, vātsalya and mādhurya; *prasṛmara*-spreading forth; *ruci*-by His bodily luster; *ruddha*-who has subjugated; *tārakā*-the gopī named Tārakā; *pāliḥ*-the gopī named Pāli; *kalita*-who has absorbed the minds of; *śyāmā*-the gopī named Syāmā; *lalitaḥ*-and the gopī named Lalitā; *rādhā*-preyān-dearmost to Śrīmatī Rādhārāṇī; *vidhuḥ*-Kṛṣṇa, the Supreme Personality of Godhead; *jayati*-all glories to.



TRANSLATION



" 'Let *Kṛṣṇa, the Supreme Personality of Godhead*, be glorified! By virtue of His expanding attractive features, He subjugated the gopīs named Tārakā and Pāli and absorbed the minds of Śyāmā and Lalitā. He is the most attractive lover of Śrīmatī Rādhārāṇī and is the reservoir of pleasure for devotees in all devotional mellows.'



PURPORT



Everyone has a particular transcendental mellow by which he loves and serves Kṛṣṇa. Kṛṣṇa is the most attractive feature for every kind of devotee. He is therefore called akhila-rasāmṛta-mūrti, the transcendental form of attraction for all kinds of devotees, whether the devotee be in the śānta-rasa, dāsya-rasa, sakhya-rasa, vātsalya-rasa or mādhurya-rasa.





This is the opening verse of the *Bhakti-rasāmṛta-sindhu*, by Śrīla Rūpa Gosvāmī.





TEXT 143





śṛṅgāra-rasarāja-maya-mūrti-dhara



ataeva ātma-paryanta-sarva-citta-hara



SYNONYMS



*śṛṅgāra*-rasa-rāja-maya-consisting of the mellow of conjugal love, which is the king of mellows; *mūrti*-dhara-Kṛṣṇa, the personified reservoir of all pleasure; *ataeva*-therefore; *ātma*-paryanta-even up to His own self; *sarva*-all; *citta*-of hearts; *hara*-the attractor.



TRANSLATION



"Kṛṣṇa is all-attractive for devotees in all devotional mellows because He is the personification of the conjugal mellow. Kṛṣṇa is attractive not only to all the devotees, but to Himself as well.





TEXT 144





viśveṣām anurañjanena janayann ānandam indīvara-



śreṇī-śyāmala-komalair upanayann aṅgair anaṅgotsavam



svacchandaṁ vraja-sundarībhir abhitaḥ praty-aṅgam āliṅgitaḥ



śṛṅgāraḥ sakhī mūrtimān iva madhau mugdho hariḥ krīḍati



SYNONYMS



*viśveṣām*-of all the gopīs; *anurañjanena*-by the act of pleasing; *janayan*-producing; *ānandam*-the bliss; *indīvara-śreṇī*-like a row of blue lotuses; *śyāmala*-bluish black; *komalaiḥ*-and soft; *upanayan*-bringing; *aṅgaiḥ*-with His limbs; *anaṅga-utsavam*-a festival for Cupid; *svacchandam*-without restriction; *vraja-sundarībhiḥ*-by the young women of Vraja; *abhitaḥ*-on both sides; *prati*-aṅgam-each limb; *āliṅgitaḥ*-embraced; *śṛṅgāraḥ*-amorous love; *sakhī*-O friend; *mūrti*-mān-embodied; *iva*-like; *madhau*-in the springtime; *mugdhaḥ*-perplexed; *hariḥ*-Lord Hari; *krīḍati*-plays.



TRANSLATION



" 'My dear friends, just see how Śrī Kṛṣṇa is enjoying the season of spring! With the gopīs embracing each of His limbs, He is like amorous love personified. With His transcendental pastimes, He enlivens all the gopīs and the entire creation. With His soft bluish black arms and legs, which resemble blue lotus flowers, He has created a festival for Cupid.'



PURPORT



This is a verse from the Gīta-govinda (1.11). See also *Caitanya-caritāmṛta*, *Ādi-līlā*, Chapter Four, text 224.





TEXT 145





lakṣmī-kāntādi avatārera hare mana



lakṣmī-ādi nārī-gaṇera kare ākarṣaṇa



SYNONYMS



*lakṣmī*-kānta-ādi-goddess of fortune's husband (Nārāyaṇa); *avatārera*-of the incarnation; *hare*-He enchants; *mana*-the mind; *lakṣmī*-the goddess of fortune; *ādi*-headed by; *nārī-gaṇera*-of all women; *kare*-does; *ākarṣaṇa*-attraction.



TRANSLATION



"He also attracts Nārāyaṇa, who is the incarnation of Saṅkarṣaṇa and the husband of the goddess of fortune. He attracts not only Nārāyaṇa but also all women, headed by the goddess of fortune, the consort of Nārāyaṇa.





TEXT 146





dvijātmajā me yuvayor didṛkṣuṇā



mayopanītā bhuvi dharma-guptaye



kalāvatīrṇāv avaner bharāsurān



hatveha bhūyas tvarayetam anti me



SYNONYMS



*dvija-ātma-jāḥ*-the sons of the brāhmaṇa; *me*-by Me; *yuvayoḥ*-of both of you; *didṛkṣuṇā*-desiring the sight; *mayā*-by Me; *upanītāḥ*-brought; *bhuvi*-in the world; *dharma-guptaye*-for the protection of religious principles; *kalā*-with all potencies; *avatīrṇau*-who descended; *avaneḥ*-of the world; *bharā-asurān*-the heavy load of demons; *hatvā*-having killed; *iha*-here in the spiritual world; *bhūyaḥ*-again; *tvarayā*-very soon; *itam*-please come back; *anti*-near; *me*-Me.



TRANSLATION



"Addressing Kṛṣṇa and Arjuna, Lord Mahā-Viṣṇu [the Mahāpuruṣa] said, 'I wanted to see both of you, and therefore I have brought the sons of the brāhmaṇa here. Both of you have appeared in the material world to reestablish religious principles, and you have both appeared here with all your potencies. After killing all the demons, please quickly return to the spiritual world.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.89.58) concerning Kṛṣṇa's endeavor to take Arjuna beyond the material universe when Arjuna was searching for the sons of a brāhmaṇa.





Lord Mahā-Viṣṇu, who is situated beyond this material world, was also attracted by the bodily features of Kṛṣṇa. Mahā-Viṣṇu had actually stolen the sons of the brāhmaṇa in Dvārakā so that Kṛṣṇa and Arjuna would come visit Him. This verse is quoted to show that Kṛṣṇa is so attractive that He attracts Mahā-Viṣṇu.





TEXT 147





kasyānubhāvo 'sya na deva vidmahe



tavāṅghri-reṇu-sparaśādhikāraḥ



yad-vāñchayā śrīr lalanācarat tapo



vihāya kāmān su-ciraṁ dhṛta-vratā



SYNONYMS



*kasya*-of what; *anubhāvaḥ*-a result; *asya*-of the serpent (Kāliya); *na*-not; *deva*-my Lord; *vidmahe*-we know; *tava aṅghri*-of Your lotus feet; *reṇu*-of the dust; *sparaśa*-for touching; *adhikāraḥ*-qualification; *yat*-which; *vāñchayā*-by desiring; *śrīḥ*-the goddess of fortune; *lalanā*-the topmost woman; *acarat*-performed; *tapaḥ*-austerity; *vihāya*-giving up; *kāmān*-all desires; *su-ciram*-for a long time; *dhṛta*-a law upheld; *vratā*-as a vow



TRANSLATION



" 'O Lord, we do not know how the serpent Kāliya attained such an opportunity to be touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and observing austere vows. Indeed, we do not know how this serpent Kāliya got such an opportunity.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.16.36) was spoken by the wives of the Kāliya demon.





TEXT 148





āpana-mādhurye hare āpanāra mana



āpanā āpani cāhe karite āliṅgana



SYNONYMS



*āpana*-own; *mādhurye*-by sweetness; *hare*-steals; *āpanāra*-His own; *mana*-mind; *āpanā*-Himself; *āpani*-He; *cāhe*-wants; *karite*-to do; *āliṅgana*-embracing.



TRANSLATION



"Lord Kṛṣṇa's sweetness is so attractive that it steals away His own mind. Thus He even wants to embrace Himself.





TEXT 149





aparikalita-pūrvaḥ kaś camatkāra-kārī



sphurati mama garīyān eṣa mādhurya-pūraḥ



ayam aham api hanta prekṣya yaṁ lubdha-cetāḥ



sa-rabhasam upabhoktuṁ kāmaye rādhikeva



SYNONYMS



*aparikalita-pūrvaḥ*-not previously experienced; *kaḥ*-who; *camatkāra*-kārī-causing wonder; *sphurati*-manifests; *mama*-My; *garīyān*-more great; *eṣaḥ*-this; *mādhurya*-pūraḥ-abundance of sweetness; *ayam*-this; *aham*-I; *api*-even; *hanta*-alas; *prekṣya*-seeing; *yam*-which; *lubdha*-cetāḥ-My mind being bewildered; *sa*-rabhasam-impetuously; *upabhoktum*-to enjoy; *kāmaye*-desire; *rādhikā iva*-like Śrīmatī Rādhārāṇī.



TRANSLATION



" 'Upon seeing His own reflection in a bejeweled pillar of His Dvārakā palace, Kṛṣṇa desired to embrace it, saying, "Alas, I have never seen such a person before. Who is He? Just by seeing Him I have become eager to embrace Him, exactly like Śrīmatī Rādhārāṇī." ' "



PURPORT



This is a verse from Śrīla Rūpa Gosvāmī's Lalita-mādhava (8.34).





TEXT 150





ei ta' saṅkṣepe kahila kṛṣṇera svarūpa



ebe saṅkṣepe kahi śuna rādhā-tattva-rūpa



SYNONYMS



*ei ta'*-thus; *saṅkṣepe*-in brief; *kahila*-I have said; *kṛṣṇera*-of Lord Kṛṣṇa; *svarūpa*-the original form; *ebe*-now; *saṅkṣepe*-in summary; *kahi*-I shall speak; *śuna*-please hear; *rādhā*-of Śrīmatī Rādhārāṇī; *tattva-rūpa*-the actual position.



TRANSLATION



Śrī Rāmānanda Rāya then said, "I have thus briefly explained the original form of the Supreme Personality of Godhead. Now let me describe the position of Śrīmatī Rādhārāṇī.





TEXT 151





kṛṣṇera ananta-śakti, tāte tina--pradhāna



'cic-chakti', 'māyā-śakti', 'jīva-śakti'-nāma



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *ananta-śakti*-unlimited potencies; *tāte*-in that; *tina*-three; *pradhāna*-chief; *cit-śakti*-spiritual potency; *māyā-śakti*-material potency; *jīva-śakti*-marginal potency, or living entities; *nāma*-named.



TRANSLATION



"Kṛṣṇa has unlimited potencies, which can be divided into three main parts. These are the spiritual potency, the material potency and the marginal potency, which is known as the living entities.





TEXT 152





'antaraṅgā', 'bahiraṅgā', 'taṭasthā' kahi yāre



antaraṅgā 'svarūpa-śakti'--sabāra upare



SYNONYMS



*antaraṅgā*-internal; *bahiraṅgā*-external; *taṭa*-sthā-marginal; *kahi*-we say; *yāre*-to whom; *antaraṅgā*-the internal potency; *svarūpa-śakti*-the personal energy; *sabāra upare*-above all.



TRANSLATION



"In other words, these are all potencies of God-internal, external and marginal. But the internal potency is the Lord's personal energy and stands over the other two.





TEXT 153





viṣṇu-śaktiḥ parā proktā



kṣetrajñākhyā tathā parā



avidyā-karma-saṁjñānyā



tṛtīyā śaktir iṣyate



SYNONYMS



*viṣṇu-śaktiḥ*-the potency of Lord Viṣṇu; *parā*-spiritual; *proktā*-it is said; *kṣetrajña-ākhyā*-the potency known as kṣetra-jña; *tathā*-as well as; *parā*-spiritual; *avidyā*-ignorance; *karma*-fruitive activities; *saṁjñā*-known as; *anyā*-other; *tṛtīyā*-third; *śaktiḥ*-potency; *iṣyate*-known thus.



TRANSLATION



" 'The original potency of Lord Viṣṇu is superior, or spiritual. The living entity actually belongs to that superior energy, but there is another energy, called the material energy, and this third energy is full of ignorance.'



PURPORT



This is a quotation from the *Viṣṇu Purāṇa* (6.7.61).





TEXT 154





sac-cid-ānanda-maya kṛṣṇera svarūpa



ataeva svarūpa-śakti haya tina rūpa



SYNONYMS



*sat*-cit-ānanda-maya-eternal bliss and knowledge; *kṛṣṇera*-of Lord Kṛṣṇa; *svarūpa*-the real transcendental form; *ataeva*-therefore; *svarūpa-śakti*-His spiritual personal potency; *haya*-is; *tina rūpa*-three forms.



TRANSLATION



"Originally Lord Kṛṣṇa is sac-cid-ānanda-vigraha, the transcendental form of eternity, bliss and knowledge; therefore His personal potency, the internal potency, has three different forms.





TEXT 155





ānandāṁśe 'hlādinī', sad-aṁśe 'sandhinī'



cid-aṁśe 'samvit', yāre jñāna kari' māni



SYNONYMS



*ānanda-aṁśe*-in bliss; *hlādinī*-the pleasure-giving potency; *sat-aṁśe*-in eternity; *sandhinī*-the creative potency; *cit-aṁśe*-in knowledge; *samvit*-the knowledge potency; *yāre*-which; *jñāna*-knowledge; *kari'*-taking as; *māni*-I accept.



TRANSLATION



"Hlādinī is His aspect of bliss; sandhinī, of eternal existence; and samvit, of cognizance, which is also accepted as knowledge.





TEXT 156





hlādinī sandhinī samvit



tvayy ekā sarva-saṁśraye



hlāda-tāpa-karī miśrā



tvayi no guṇa-varjite



SYNONYMS



*hlādinī*-that which generates pleasure; *sandhinī*-the potency of existence; *samvit*-the potency of knowledge; *tvayi*-unto You; *ekā*-principal internal potency; *sarva-saṁśraye*-You are the reservoir of all potencies; *hlāda*-pleasure; *tāpa*-karī-generator of pains; *miśrā*-mixed; *tvayi*-unto You; *na u*-never; *guṇa*-varjite-You, the transcendence, the Supreme Personality of Godhead.



TRANSLATION



" 'My dear Lord, You are the transcendental reservoir of all transcendental qualities. Your pleasure potency, existence potency and knowledge potency are actually all one spiritual internal potency. The conditioned soul, although actually spiritual, sometimes experiences pleasure, sometimes pain and sometimes a mixture of pain and pleasure. This is due to his being touched by matter. But because You are above all material qualities, these are not found in You. Your superior spiritual potency is completely transcendental, and for You there is no such thing as relative pleasure, pleasure mixed with pain, or pain itself.'



PURPORT



This is a quotation from the *Viṣṇu Purāṇa* (1.12.69).





TEXT 157





kṛṣṇake āhlāde, tā'te nāma--'hlādinī'



sei śakti-dvāre sukha āsvāde āpani



SYNONYMS



*kṛṣṇake*-unto Kṛṣṇa; *āhlāde*-gives pleasure; *tā'te*-therefore; *nāma*-the name; *hlādinī*-pleasure-giving potency; *sei śakti*-that potency; *dvāre*-by means of; *sukha*-happiness; *āsvāde*-tastes; *āpani*-Lord Kṛṣṇa personally.



TRANSLATION



"The potency called hlādinī gives Kṛṣṇa transcendental pleasure. Through this pleasure potency, Kṛṣṇa personally tastes all spiritual pleasure.





TEXT 158





sukha-rūpa kṛṣṇa kare sukha āsvādana



bhakta-gaṇe sukha dite 'hlādinī'--kāraṇa



SYNONYMS



*sukha*-rūpa-embodiment of pleasure; *kṛṣṇa*-Lord Kṛṣṇa; *kare*-does; *sukha*-happiness; *āsvādana*-tasting; *bhakta*-gaṇe-unto the devotees; *sukha*-happiness; *dite*-to give; *hlādinī*-the pleasure potency; *kāraṇa*-the cause.



TRANSLATION



"Lord Kṛṣṇa tastes all kinds of transcendental happiness, although He Himself is happiness personified. The pleasure relished by His pure devotees is also manifest by His pleasure potency.





TEXT 159





hlādinīra sāra aṁśa, tāra 'prema' nāma



ānanda-cinmaya-rasa premera ākhyāna



SYNONYMS



*hlādinīra*-of this pleasure potency; *sāra*-the essential; *aṁśa*-part; *tāra*-its; *prema*-love of God; *nāma*-name; *ānanda*-full of pleasure; *cit-maya-rasa*-the platform of spiritual mellows; *premera*-of love of Godhead; *ākhyāna*-the explanation.



TRANSLATION



"The most essential part of this pleasure potency is love of Godhead [prema]. Consequently, the explanation of love of Godhead is also a transcendental mellow full of pleasure.





TEXT 160





premera parama-sāra 'mahābhāva' jāni



sei mahābhāva-rūpā rādhā-ṭhākurāṇī



SYNONYMS



*premera*-of love of Godhead; *parama-sāra*-the essential part; *mahā-bhāva*-the transcendental ecstasy of the name mahābhāva; *jāni*-we know; *sei*-that; *mahā-bhāva-rūpā*-the personification of the mahābhāva transcendental ecstasy; rādhā-ṭhākurāṇī-Śrīmatī Rādhārāṇī.



TRANSLATION



"The essential part of love of Godhead is called mahābhāva, transcendental ecstasy, and that ecstasy is represented by Śrīmatī Rādhārāṇī.





TEXT 161





tayor apy ubhayor madhye



rādhikā sarvathādhikā



mahābhāva-svarūpeyaṁ



guṇair ativarīyasī



SYNONYMS



*tayoḥ*-of them; *api*-even; *ubhayoḥ*-of both (Candrāvalī and Rādhārāṇī); *madhye*-in the middle; rādhikā-Śrīmatī Rādhārāṇī; *sarvathā*-in every way; *adhikā*-greater; *mahā-bhāva-svarūpā*-the form of mahābhāva; *iyam*-this one; *guṇaiḥ*-with good qualities; *ativarīyasī*-the best of all.



TRANSLATION



" 'Among the gopīs of Vṛndāvana, Śrīmatī Rādhārāṇī and another gopī are considered chief. But when we compare the gopīs, it appears that Śrīmatī Rādhārāṇī is most important because Her real feature expresses the highest ecstasy of love. The ecstasy of love experienced by the other gopīs cannot be compared to that of Śrīmatī Rādhārāṇī.'



PURPORT



This is a quotation from Śrīla Rūpa Gosvāmī's Ujjvala-nīlamaṇi (4.3).





TEXT 162





premera 'svarūpa-deha'--prema-vibhāvita



kṛṣṇera preyasī-śreṣṭhā jagate vidita



SYNONYMS



*premera*-love of Godhead; *svarūpa*-deha-actual body; *prema*-by love of Godhead; *vibhāvita*-influence; *kṛṣṇera*-of Lord Kṛṣṇa; *preyasī*-of the dear friends; *śreṣṭhā*-topmost; *jagate*-throughout the whole world; *vidita*-known.



TRANSLATION



"The body of Śrīmatī Rādhārāṇī is a veritable transformation of love of Godhead; She is the dearmost friend of Kṛṣṇa, and this is known throughout the world.





TEXT 163





ānanda-cinmaya-rasa-pratibhāvitābhis



tābhir ya eva nija-rūpatayā kalābhiḥ



goloka eva nivasty akhilātma-bhūto



govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



SYNONYMS



*ānanda*-bliss; *cit*-knowledge; *maya*-consisting of; *rasa*-mellows; *prati*-every second; *bhāvitābhiḥ*-who are engrossed with; *tābhiḥ*-with those; *yaḥ*-who; *eva*-certainly; *nija*-rūpatayā-with His own form; *kalābhiḥ*-who are parts of portions of His pleasure potency; *goloke*-in Goloka Vṛndāvana; *eva*-certainly; *nivasti*-resides; *akhila-ātma*-as the soul of all; *bhūtaḥ*-who exists; *govindam*-Lord Govinda; *ādi-puruṣam*-the original personality; *tam*-Him; *aham*-I; *bhajāmi*-worship.



TRANSLATION



" 'I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency [hlādinī]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa.'



PURPORT



This is a quotation from Brahma-saṁhitā (5.37).





TEXT 164





sei mahābhāva haya 'cintāmaṇi-sāra'



kṛṣṇa-vāñchā pūrṇa kare ei kārya tāṅra



SYNONYMS



*sei*-that; *mahā-bhāva*-supreme ecstasy; *haya*-is; *cintāmaṇi-sāra*-the essence of spiritual life; *kṛṣṇa-vāñchā*-all the desires of Lord Kṛṣṇa; *pūrṇa kare*-fulfills; *ei*-this; *kārya*-business; *tāṅra*-Her.



TRANSLATION



"That supreme ecstasy of Śrīmatī Rādhārāṇī is the essence of spiritual life. Her only business is to fulfill all the desires of Kṛṣṇa.





TEXT 165





'mahābhāva-cintāmaṇi' rādhāra svarūpa



lalitādi sakhī--tāṅra kāya-vyūha-rūpa



SYNONYMS



*mahā-bhāva*-of the topmost spiritual ecstasy; *cintā-maṇi*-the touchstone; *rādhāra svarūpa*-the transcendental form of Śrīmatī Rādhārāṇī; *lalitā-ādi sakhī*-the gopī associates of Śrīmatī Rādhārāṇī; *tāṅra kāya*-vyūha-rūpa-expansions of Her spirituai body.



TRANSLATION



"Śrīmatī Rādhārāṇī is the topmost spiritual gem, and the other gopīs-Lalitā, Viśākhā and so on-are expansions of Her spiritual body.





TEXT 166





rādhā-prati kṛṣṇa-sneha--sugandhi udvartana



tā'te ati sugandhi deha--ujjvala-varaṇa



SYNONYMS



*rādhā*-prati-toward Śrīmatī Rādhārāṇī; *kṛṣṇa-sneha*-the affection of Lord Kṛṣṇa; *su*-gandhi udvartana-perfumed massage; *tā'te*-in that; *ati*-very; *su*-gandhi-perfumed; *deha*-the body; *ujjvala*-brilliant; *varaṇa*-luster.



TRANSLATION



"Śrīmatī Rādhārāṇī's transcendental body is brilliant in luster and full of all transcendental fragrances. Lord Kṛṣṇa's affection for Her is like a perfumed massage.



PURPORT



Sugandhi udvartana refers to a paste made of several perfumes and fragrant oils. This paste is massaged all over the body, and in this way the body's dirt and perspiration are removed. Śrīmatī Rādhārāṇī's body is automatically perfumed, but when Her body is massaged with the scented paste of Lord Kṛṣṇa's affection, Her entire body is doubly perfumed and made brilliant and lustrous. This is the beginning of Kṛṣṇadāsa Kavirāja Gosvāmī's description of Śrīmatī Rādhārāṇī's transcendental body. This description is based on the book known as Premāmbhoja-maranda compiled by Śrī Raghunātha dāsa Gosvāmī. Śrīla Kavirāja Gosvāmī's descriptions in verses 165-181 are based on this book. A translation of the original Sanskrit as described by Śrīla Bhaktivinoda Ṭhākura reads as follows:





"The love of the gopīs for Kṛṣṇa is full of transcendental ecstasy. It appears to be a brilliant jewel, and enlightened by such a transcendental jewel, Rādhārāṇī's body is further perfumed and decorated with kuṅkuma. In the morning Her body is bathed in the nectar of compassion, in the afternoon in the nectar of youth, and in the evening in the nectar of luster itself. In this way the bathing is performed, and Her body becomes as brilliant as the cintāmaṇi jewel. Her dress is composed of various kinds of silken garments, which may be compared to Her natural shyness.



"Her beauty is more and more enhanced, being decorated with kuṅkuma, which is compared to beauty itself, and with blackish musk, which is compared to conjugal love. Thus Her body is decorated with different colors. The kuṅkuma is red, and the musk is black. Her ornaments embody the natural symptoms of ecstasy-trembling, tears, jubilation, stunning, perspiration, faltering of the voice, bodily redness, madness and dullness. In this way the entire body is bedecked with these nine different jewels. Over and above this, the beauty of Her body is enhanced by Her transcendental qualities, which hang as a flower garland on Her body. The ecstasy of love for Kṛṣṇa is known as dhīra and adhīra, sober and restless. Such ecstasy constitutes the covering of Śrīmatī Rādhārāṇī's body, and it is adorned by camphor. Her transcendental anger toward Kṛṣṇa is embodied as the arrangement of the hair on Her head, and the tilaka of Her great fortune shines on Her beautiful forehead. The earrings of Śrīmatī Rādhārāṇī are the holy names of Kṛṣṇa, as well as the hearing of His name and fame. Her lips are always reddish due to the betel nut of ecstatic affection for Kṛṣṇa. The black ointment around Her eyes is Her tricky behavior with Kṛṣṇa brought about by love. Her joking with Kṛṣṇa and gentle smiling is the camphor with which She is perfumed. She sleeps in Her room with the aroma of pride, and when She lies down in Her bed, the transcendental variety of Her loving ecstasies is like a jeweled locket in the midst of Her necklace of separation. Her transcendental breasts are covered by Her sari in the form of affection and anger toward Kṛṣṇa. She has a stringed instrument known as a kacchapī-vīṇā, which is the fame and fortune that actually dries up the faces and breasts of the other gopīs. She always keeps Her hands on the shoulder of Her gopī friend, who is compared to Her youthful beauty, and although She is highly qualified with so many spiritual assets, She is nonetheless affected by the Cupid known as Kṛṣṇa. Thus She is defeated. Śrīla Raghunātha dāsa Gosvāmī offers his respectful obeisances to Śrīmatī Rādhārāṇī, taking a straw in his mouth. Indeed, he prays, 'O Gāndharvikā, Śrīmatī Rādhārāṇī, just as Lord Kṛṣṇa never rejects a surrendered soul, please don't reject me.' " This is a summary translation of the Premāmbhoja-maranda, which Kavirāja Gosvāmī quotes.





TEXT 167





kāruṇyāmṛta-dhārāya snāna prathama



tāruṇyāmṛta-dhārāya snāna madhyama



SYNONYMS



*kāruṇya-amṛta*-of the nectar of mercy; *dhārāya*-in the shower; *snāna*-bath; *prathama*-first; *tāruṇya-amṛta*-of the nectar of youth; *dhārāya*-in the shower; *snāna*-bath; *madhyama*-in the middle.



TRANSLATION



"Śrīmatī Rādhārāṇī takes Her first bath in the shower of the nectar of compassion, and She takes Her second bath in the nectar of youth.



PURPORT



Śrīmatī Rādhārāṇī first smears Her body with the paste of affection for Kṛṣṇa. She then takes Her bath in the water of mercy. After passing the paugaṇḍa age (from five to ten years), Śrīmatī Rādhārāṇī first appears as mercy. The second bath, taken at noon, is taken in the water of tāruṇyāmṛta, or the nectar of youth. This is the actual expression of Her new youthfulness.





TEXT 168





lāvaṇyāmṛta-dhārāya tad-upari snāna



nija-lajjā-śyāma-paṭṭasāṭi-paridhāna



SYNONYMS



*lāvaṇya-amṛta-dhārāya*-in the shower of the nectar of bodily luster; *tat*-upari-over and above that; *snāna*-the bath; *nija*-own; *lajjā*-shyness; *śyāma*-blackish; *paṭṭa*-silk; *sāṭi*-garments; *paridhāna*-wearing.



TRANSLATION



"After Her midday bath, Rādhārāṇī takes another bath in the nectar of bodily luster, and She puts on the garment of shyness, which is exactly like a black silk sari.



PURPORT



Over and above the other baths, the bath taken in the afternoon is taken in the nectar of full beauty. This nectar represents the personal qualities of beauty and luster. Thus there are three baths in different kinds of water. Rādhārāṇī then puts on two garments-a lower and an upper garment. The upper garment is pinkish and is Her affection and attraction for Kṛṣṇa, and the lower garment, a blackish silk sari, is Her shyness.





TEXT 169





kṛṣṇa-anurāga dvitīya aruṇa-vasana



praṇaya-māna-kañculikāya vakṣa ācchādana



SYNONYMS



*kṛṣṇa*-anurāga-attraction for Kṛṣṇa; *dvitīya*-second; *aruṇa*-vasana-pinkish garment; *praṇaya*-of love; *māna*-and anger; *kañculikāya*-by a short blouse; *vakṣa*-breasts; *ācchādana*-covering.



TRANSLATION



"Śrīmatī Rādhārāṇī's affection for Kṛṣṇa is the upper garment, which is pinkish in color. She then covers Her breasts with another garment, comprised of affection and anger toward Kṛṣṇa.





TEXT 170





saundarya--kuṅkuma, sakhī-praṇaya--candana



smita-kānti--karpūra, tine--aṅge vilepana



SYNONYMS



*saundarya*-Her personal beauty; *kuṅkuma*-a red powder known as kuṅkuma; *sakhī*-praṇaya-Her love for Her associates; *candana*-the sandalwood pulp; *smita-kānti*-the sweetness of Her smile; *karpūra*-camphor; *tine*-by these three things; *aṅge*-on the body; *vilepana*-smearing.



TRANSLATION



"Śrīmatī Rādhārāṇī's personal beauty is compared to the reddish powder known as kuṅkuma. Her affection for Her associates is compared to sandalwood pulp, and the sweetness of Her smile is compared to camphor. All these, combined together, are smeared over Her body.





TEXT 171





kṛṣṇera ujjvala-rasa--mṛgamada-bhara



sei mṛgamade vicitrita kalevara



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *ujjvala-rasa*-the conjugal mellow; *mṛga-mada*-of musk; *bhara*-an abundance; *sei*-that; *mṛga*-made-made by the aroma of the musk; *vicitrita*-decorated; *kalevara*-Her whole body.



TRANSLATION



"Conjugal love for Kṛṣṇa is just like an abundance of musk. By that musk, Her whole body is decorated.





TEXT 172





pracchanna-māna vāmya--dhammilla-vinyāsa



'dhīrādhīrātmaka' guṇa--aṅge paṭa-vāsa



SYNONYMS



*pracchanna*-covered; *māna*-anger; *vāmya*-craftiness; *dhammilla*-of the bunches of hair; *vinyāsa*-arrangement; *dhīra*-adhīra-ātmaka-consisting of anger due to jealousy, which anger is sometimes expressed and sometimes suppressed; *guṇa*-the quality; *aṅge*-on the body; *paṭa*-vāsa-silk covering.



TRANSLATION



"Craftiness and covered anger constitute the arrangement of Her hair. The quality of anger due to jealousy is just like the silk garment covering Her body.





TEXT 173





rāga-tāmbūla-rāge adhara ujjvala



prema-kauṭilya--netra-yugale kajjala



SYNONYMS



*rāga*-of love; *tāmbūla*-of the betel nut; *rāge*-by the reddish color; *adhara*-lips; *ujjvala*-brilliant; *prema-kauṭilya*-the double dealings in loving affairs; *netra*-yugale-on the two eyes; *kajjala*-the ointment.



TRANSLATION



"Her attachment for Kṛṣṇa is the reddish color of betel nuts on Her brilliant lips. Her double-dealings in loving affairs are just like the black ointment around Her eyes.





TEXT 174





'sūddīpta-sāttvika' bhāva, harṣādi 'sañcārī'



ei saba bhāva-bhūṣaṇa saba-aṅge bhari'



SYNONYMS



*su*-uddīpta-sāttvika bhāva-blazing ecstasies of goodness; *harṣa-ādi*-like jubilation; *sañcārī*-the continuously existing ecstasies; *ei saba*-all these; *bhāva*-ecstasies; *bhūṣaṇa*-ornaments; *saba*-all; *aṅge*-body; *bhari'*-filling.



TRANSLATION



"The decorated ornaments on Her body are the blazing ecstasies of goodness, and these constantly existing ecstasies are headed by jubilation. All these ecstasies are like ornaments all over Her body.





TEXT 175





'kila-kiñcitādi'-bhāva-viṁśati-bhūṣita



guṇa-śreṇī-puṣpamālā sarvāṅge pūrita



SYNONYMS



*kila*-kiñcita-ādi-headed by kila-kiñcita; *bhāva*-with the ecstasies; *viṁśati*-twenty; *bhūṣita*-decorated; *guṇa-śreṇī*-of Her attractive qualities; *puṣpa*-mālā-as a garland of flowers; *sarva-aṅge*-all over the body; *pūrita*-filled.



TRANSLATION



"These bodily ornaments constitute twenty kinds of ecstatic symptoms, beginning with kila-kiñcita. Her transcendental qualities are the flower garland hanging in fullness over Her body.



PURPORT



The twenty different moods headed by kila-kiñcita are described as follows. First, in connection with the body, there are bhāva (ecstasy), hāva (gestures) and helā (negligence); in relation to the self there are śobhā (beauty), kānti (luster), dīpti (brilliance), mādhurya (sweetness), pragalbhatā (impudence), audārya (magnanimity) and dhairya (patience); and in relation to nature, there are līlā (pastimes), vilāsa (enjoyment), vicchitti (breaking off) and vibhrama (puzzlement). There are no English equivalents for the words kila-kiñcita, moṭṭāyita and kuṭṭamita.





A flower garland constitutes the qualities of Śrīmatī Rādhārāṇī and is divided into mental, verbal and bodily parts. Her attitude of forgiveness and mercy is all mental. Her talks, which are very pleasing to the ear, are verbal. The physical qualities-age, beauty, luster and grace-are bodily qualities.





TEXT 176





saubhāgya-tilaka cāru-lalāṭe ujjvala



prema-vaicittya--ratna, hṛdaya--tarala



SYNONYMS



*saubhāgya-tilaka*-the tilaka of good fortune; *cāru*-beautiful; *lalāṭe*-on the forehead; *ujjvala*-brilliant; *prema*-of love of Godhead; *vaicittya*-diversity; *ratna*-the jewel; *hṛdaya*-the heart; *tarala*-the locket.



TRANSLATION



"The tilaka of good fortune is on Her beautiful broad forehead. Her various loving affairs are a gem, and Her heart is the locket.





TEXT 177





madhya-vayasa, sakhī-skandhe kara-nyāsa



kṛṣṇalīlā-manovṛtti-sakhī āśa-pāśa



SYNONYMS



*madhya*-vayasa-adolescence; *sakhī*-of a friend; *skandhe*-on the shoulder; *kara*-hand; *nyāsa*-keeping; *kṛṣṇa*-of Lord Kṛṣṇa; *līlā*-the pastimes; *manaḥ*-of the mind; *vṛtti*-activities; *sakhī*-gopīs; *āśa*-pāśa-here and there.



TRANSLATION



"Śrīmatī Rādhārāṇī's gopī friends are Her mental activities, which are concentrated on the pastimes of Śrī Kṛṣṇa. She keeps Her hand on the shoulder of a friend, who represents youth.



PURPORT



Rādhārāṇī's eight companions (aṣṭa-sakhī) are different varieties of pleasure connected with the pastimes of Kṛṣṇa. Following those pastimes of Śrī Kṛṣṇa are other activities, which are represented by the assistants of the gopīs.





TEXT 178





nijāṅga-saurabhālaye garva-paryaṅka



tā'te vasi' āche, sadā cinte kṛṣṇa-saṅga



SYNONYMS



*nija*-aṅga-Her personal body; *saurabha-ālaye*-in the abode of aroma; *garva*-pride; *paryaṅka*-bedstead; *tā'te*-on that; *vasi'*-lying; *āche*-there is; *sadā*-always; *cinte*-thinks; *kṛṣṇa-saṅga*-the association of Kṛṣṇa.



TRANSLATION



"Śrīmatī Rādhārāṇī's bedstead is pride itself, and it is situated in the abode of Her bodily aroma. She is always seated there thinking of Kṛṣṇa's association.





TEXT 179





kṛṣṇa-nāma-guṇa-yaśa--avataṁsa kāṇe



kṛṣṇa-nāma-guṇa-yaśa-pravāha-vacane



SYNONYMS



*kṛṣṇa*-of Lord Kṛṣṇa; *nāma*-the holy name; *guṇa*-the qualities; *yaśa*-the fame; *avataṁsa*-ornaments; *kāṇe*-on the ear; *kṛṣṇa*-of Lord Kṛṣṇa; *nāma*-of the holy name; *guṇa*-of the qualities; *yaśa*-of the fame; *pravāha*-waves; *vacane*-in Her talking.



TRANSLATION



"Śrīmatī Rādhārāṇī's earrings represent the name, fame and qualities of Lord Kṛṣṇa. The glories of Lord Kṛṣṇa's name, fame and qualities are always inundating Her speech.





TEXT 180





kṛṣṇake karāya śyāma-rasa-madhu pāna



nirantara pūrṇa kare kṛṣṇera sarva-kāma



SYNONYMS



*kṛṣṇake*-unto Kṛṣṇa; *karāya*-She induces; *śyāma-rasa*-of the mellow of conjugal love; *madhu*-the honey; *pāna*-drinking; *nirantara*-constantly; *pūrṇa*-complete; *kare*-makes; *kṛṣṇera*-of Lord Kṛṣṇa; *sarva-kāma*-all kinds of lusty desires.



TRANSLATION



"Śrīmatī Rādhārāṇī induces Kṛṣṇa to drink the honey of the conjugal relationship. She is therefore engaged in satisfying all the lusty desires of Kṛṣṇa.





TEXT 181





kṛṣṇera viśuddha-prema-ratnera ākara



anupama-guṇagaṇa-pūrṇa kalevara



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *viśuddha-prema*-of pure transcendental love; *ratnera*-of the valuable jewel; *ākara*-a mine; *anupama*-unparalleled; *guṇa-gaṇa*-of groups of qualities; *pūrṇa*-full; *kalevara*-transcendental body.



TRANSLATION



"Śrīmatī Rādhārāṇī is exactly like a mine filled with valuable jewels of love for Kṛṣṇa. Her transcendental body is complete with unparalleled spiritual qualities.





TEXT 182





kā kṛṣṇasya praṇaya-jani-bhūḥ śrīmatī rādhikaikā



kāsya preyasy anupama-guṇā rādhikaikā na cānyā



jaihmyaṁ keśe dṛśi taralatā niṣṭhuratvaṁ kuce 'syā



vāñchā-pūrtyai prabhavati hare rādhikaikā na cānyā



SYNONYMS



*kā*-who; *kṛṣṇasya*-of Lord Kṛṣṇa; *praṇaya-jani-bhūḥ*-the birthplace of love of Kṛṣṇa; *śrīmatī*-all-beautiful; rādhikā-Śrīmatī Rādhārāṇī; *ekā*-alone; *kā*-who; *asya*-His; *preyasī*-most dear friend; *anupama-guṇā*-having unparalleled qualities; rādhikā-Śrīmatī Rādhārāṇī; *ekā*-alone; *na*-not; *ca*-also; *anyā*-anyone else; *jaihmyam*-crookedness; *keśe*-in the hair; *dṛśi*-in the eyes; *taralatā*-unsteadiness; *niṣṭhuratvam*-firmness; *kuce*-in the breasts; *asyāḥ*-Her; *vāñchā*-of the desires; *pūrtyai*-to fulfill; *prabhavati*-manifests; *hareḥ*-of Lord Kṛṣṇa; rādhikā-Śrīmatī Rādhārāṇī; *ekā*-alone; *na*-not; *ca anyā*-anyone else.



TRANSLATION



" 'If one asks about the origin of love of Kṛṣṇa, the answer is that the origin is in Śrīmatī Rādhārāṇī alone. Who is the most dear friend of Kṛṣṇa? The answer again is Śrīmatī Rādhārāṇī alone. No one else. Śrīmatī Rādhārāṇī's hair is very curly, Her two eyes are always moving to and fro, and Her breasts are firm. Since all transcendental qualities are manifest in Śrīmatī Rādhārāṇī, She alone is able to fulfill all the desires of Kṛṣṇa. No one else.'



PURPORT



This is a quotation from Śrī Govinda-līlāmṛta (11.122) by Kṛṣṇadāsa Kavirāja Gosvāmī. It is a verse in the form of questions and answers describing the glories of Śrīmatī Rādhārāṇī.





TEXTS 183-184





yāṅra saubhāgya-guṇa vāñche satyabhāmā



yāṅra ṭhāñi kalā-vilāsa śikhe vraja-rāmā



yāṅra saundaryādi-guṇa vāñche lakṣmī-pārvatī



yāṅra pativratā-dharma vāñche arundhatī



SYNONYMS



*yāṅra*-whose; *saubhāgya*-of good fortune; *guṇa*-quality; *vāñche*-desires; *satyabhāmā*-Satyabhāmā, one of the queens of Kṛṣṇa; *yāṅra ṭhāñi*-from whom; *kalā-vilāsa*-the sixty-four arts; *śikhe*-learn; *vraja-rāmā*-all the gopīs in Vṛndāvana; *yāṅra*-whose; *saundarya-ādi*-such as beauty; *guṇa*-qualities; *vāñche*-desires; *lakṣmī*-the goddess of fortune; *pārvatī*-the wife of Lord Śiva; *yāṅra*-whose; *pati-vratā*-of chastity; *dharma*-principle; *vāñche*-desires; *arundhatī*-the wife of Vasiṣṭha Muni.



TRANSLATION



"Even Satyabhāmā, one of the queens of Śrī Kṛṣṇa, desires the fortunate position and excellent qualities of Śrīmatī Rādhārāṇī. All the gopīs learn the art of dressing from Śrīmatī Rādhārāṇī, and even the goddess of fortune, Lakṣmī, and the wife of Lord Śiva, Pārvatī, desire Her beauty and qualities. Indeed, Arundhatī, the celebrated chaste wife of Vasiṣṭha, also wants to imitate the chastity and religious principles of Śrīmatī Rādhārāṇī.





TEXT 185





yāṅra sadguṇa-gaṇane kṛṣṇa nā pāya pāra



tāṅra guṇa gaṇibe kemane jīva chāra



SYNONYMS



*yāṅra*-whose; *sat*-guṇa-good qualities; *gaṇane*-in counting; *kṛṣṇa*-Lord Kṛṣṇa; *nā*-not; *pāya*-obtains; *pāra*-the limit; *tāṅra*-Her; *guṇa*-qualities; *gaṇibe*-can count; *kemane*-how; *jīva*-a living entity; *chāra*-most insignificant.



TRANSLATION



"Even Lord Kṛṣṇa Himself cannot reach the limit of the transcendental qualities of Śrīmatī Rādhārāṇī. How, then, can an insignificant living entity count them?"





TEXT 186





prabhu kahe,--jāniluṅ kṛṣṇa-rādhā-prema-tattva



śunite cāhiye duṅhāra vilāsa-mahattva



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya replied; *jāniluṅ*-now I have understood; *kṛṣṇa*-of Lord Kṛṣṇa; *rādhā*-of Śrīmatī Rādhārāṇī; *prema*-of the loving affairs; *tattva*-the truth; *śunite*-to hear; *cāhiye*-I desire; *duṅhāra*-of both of Them; *vilāsa-mahattva*-the greatness of the enjoyment.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu replied, "Now I have come to understand the truth of the loving affairs between Rādhā and Kṛṣṇa. Nonetheless, I still want to hear how both of Them gloriously enjoy such love."





TEXT 187





rāya kahe,--kṛṣṇa haya 'dhīra-lalita'



nirantara kāma-krīḍā--yāṅhāra carita



SYNONYMS



*rāya kahe*-Rāmānanda Rāya replied; *kṛṣṇa*-Lord Kṛṣṇa; *haya*-is; *dhīra-lalita*-a person who can keep his girlfriend always in subjugation by different qualities; *nirantara*-constantly; *kāma*-krīḍā-pastimes of sexual enjoyment; *yāṅhāra*-of whom; *carita*-the character.



TRANSLATION



Rāya Rāmānanda replied, "Lord Kṛṣṇa is dhīra-lalita, for He can always keep His girlfriends in a subjugated state. Thus His only business is enjoying sense gratification.



PURPORT



We should always remember that Kṛṣṇa's sense gratification is never to be compared to the sense gratification of the material world. As we have already explained, Kṛṣṇa's sense gratification is just like gold. The perverted reflection of that sense gratification found in the material world is just like iron. The purport is that Kṛṣṇa is not impersonal. He has all the desires that are manifest in the perverted reflection within this material world. However, the qualities are different-one is spiritual, and the other is material. Just as there is a difference between life and death, there is a difference between spiritual sense gratification and material sense gratification.





TEXT 188





vidagdho nava-tāruṇyaḥ



parihāsa-viśāradaḥ



niścinto dhīra-lalitaḥ



syāt prāyaḥ preyasī-vaśaḥ



SYNONYMS



*vidagdhaḥ*-clever; *nava*-tāruṇyaḥ-always freshly youthful; *parihāsa*-in joking; *viśāradaḥ*-expert; *niścintaḥ*-without anxiety; *dhīra-lalitaḥ*-a hero in loving affairs; *syāt*-is; *prāyaḥ*-almost always; *preyasī-vaśaḥ*-one who keeps His girlfriends subjugated.



TRANSLATION



" 'A person who is very cunning and always youthful, expert in joking and without anxiety, and who can keep his girlfriends always subjugated, is called dhīra-lalita.'



PURPORT



This verse is from the *Bhakti-rasāmṛta-sindhu* (2.1.230).





TEXT 189





rātri-dina kuñje krīḍā kare rādhā-saṅge



kaiśora vayasa saphala kaila krīḍā-raṅge



SYNONYMS



*rātri*-dina-day and night; *kuñje*-in the gardens or bushes of Vṛndāvana; *krīḍā*-pastimes; *kare*-performs; *rādhā*-saṅge-with Rādhārāṇī; *kaiśora*-the pre-youthful; *vayasa*-age; *sa*-phala-fruitful; *kaila*-made; *krīḍā*-raṅge-taking pleasure in different pastimes.



TRANSLATION



"Day and night Lord Śrī Kṛṣṇa enjoys the company of Śrīmatī Rādhārāṇī in the bushes of Vṛndāvana. Thus His pre-youthful age is fulfilled through His affairs with Śrīmatī Rādhārāṇī.





TEXT 190





vācā sūcita-śarvarī-rati-kalā-prāgalbhyayā rādhikāṁ



vrīḍā-kuñcita-locanāṁ viracayann agre sakhīnām asau



tad-vakṣoruha-citra-keli-makarī-pāṇḍitya-pāraṁ gataḥ



kaiśoraṁ saphalī-karoti kalayan kuñje vihāraṁ hariḥ



SYNONYMS



*vācā*-by speech; *sūcita*-revealing; *śarvarī*-of the night; *rati*-in amorous pastimes; *kalā*-of the portion; *prāgalbhyayā*-the importance; rādhikām-Śrīmatī Rādhārāṇī; *vrīḍā*-from shame; *kuñcita-locanām*-having Her eyes closed; *viracayan*-making; *agre*-before; *sakhīnām*-Her friends; *asau*-that one; *tat*-of Her; *vakṣaḥ*-ruha-on the breasts; *citra*-keli-with variegated pastimes; *makarī*-in drawing dolphins; *pāṇḍitya*-of cleverness; *pāram*-the limit; *gataḥ*-who reached; *kaiśoram*-adolescence; *sa*-phalī-karoti-makes successful; *kalayan*-performing; *kuñje*-in the bushes; *vihāram*-pastimes; *hariḥ*-the Supreme Personality of Godhead.



TRANSLATION



" 'Thus Lord Śrī Kṛṣṇa spoke of the sexual activities of the previous night. In this way He made Śrīmatī Rādhārāṇī close Her eyes out of shyness. Taking this opportunity, Śrī Kṛṣṇa painted various types of dolphins on Her breasts. Thus He became a very expert artist for all the gopīs. During such pastimes, the Lord enjoyed the fulfillment of His youth.' "



PURPORT



This quotation is also found in the *Bhakti-rasāmṛta-sindhu* (2.1.231).





TEXT 191





prabhu kahe,--"eho haya, āge kaha āra"



rāya kahe,--"īhā va-i buddhi-gati nāhi āra"



SYNONYMS



*prabhu kahe*-Lord Caitanya Mahāprabhu said; *eho haya*-this is all right; *āge kaha āra*-please go forward and say more; *rāya kahe*-Rāmānanda Rāya replied; *ihā va*-i-except this; *buddhi*-gati-movement of my intelligence; *nāhi*-there is not; *āra*-any more.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "This is all right, but please continue." At that time Rāya Rāmānanda replied, "I don't think my intelligence goes beyond this."





TEXT 192





yebā 'prema-vilāsa-vivarta' eka haya



tāhā śuni' tomāra sukha haya, ki nā haya



SYNONYMS



*yebā*-whatever; *prema-vilāsa-vivarta*-the resultant bewilderment or revolution in the ecstasy of loving affairs; *eka haya*-there is one topic; *tāhā*-that; *śuni'*-hearing; *tomāra*-Your; *sukha*-happiness; *haya*-is; *ki*-or; *nā*-not; *haya*-is.



TRANSLATION



Rāya Rāmānanda then informed Śrī Caitanya Mahāprabhu that there was another topic, known as prema-vilāsa-vivarta. "You may hear of this from me," Rāmānanda Rāya said, "but I do not know whether You will be happy with it or not."



PURPORT



These statements are set forth for our understanding, according to Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. In essence, Śrī Caitanya Mahāprabhu told Rāmānanda Rāya, "My dear Rāmānanda, the explanation you have given about the goal of life and the pastimes of Śrīmatī Rādhārāṇī and Kṛṣṇa is certainly the truth. Although this is factual, you can continue telling Me more if there is anything more to say." In reply, Rāmānanda Rāya said, "I do not think I have anything to say beyond this, but there is a topic known as prema-vilāsa-vivarta, which I may explain to You. I do not know whether it will bring You happiness or not."





TEXT 193





eta bali' āpana-kṛta gīta eka gāhila



preme prabhu sva-haste tāṅra mukha ācchādila



SYNONYMS



*eta bali'*-saying this; *āpana*-kṛta-composed by himself; *gīta*-song; *eka*-one; *gāhila*-sang; *preme*-in love of Godhead; *prabhu*-Śrī Caitanya Mahāprabhu; *sva-haste*-by His own hand; *tāṅra*-his (Rāmānanda Rāya's); *mukha*-mouth; *ācchādila*-covered.



TRANSLATION



Saying this, Rāmānanda Rāya began to sing a song he had composed, but Śrī Caitanya Mahāprabhu, out of the ecstasy of love of Godhead, immediately covered Rāmānanda's mouth with His own hand.



PURPORT



The topics that are about to be discussed between Lord Śrī Caitanya Mahāprabhu and Rāmānanda Rāya cannot be understood by a materialistic poet, nor by intelligence or material perception. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that the spiritual mellow can be realized only when one is situated on the transcendental platform beyond the material stage of goodness. That platform is called viśuddha-sattva (sattvaṁ viśuddhaṁ vasudeva-śabditam). Realization of the viśuddha-sattva is beyond the pale of the material world and is not perceived by bodily senses or mental speculation. Our identification with the gross body and subtle mind is different from spiritual understanding. Since the intelligence and mind are material, the loving affairs of Śrī Rādhā and Kṛṣṇa are beyond their perception. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam: when we are free from all material designations and our senses are completely purified by the bhakti process, we can understand the sense activities of the Absolute Truth (hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate).





The spiritual senses are beyond the material senses. A materialist can think only of the negation of material variety; he cannot understand spiritual variety. He thinks that spiritual variety simply contradicts material variety and is a negation or void, but such conceptions cannot even reach the precincts of spiritual realization. The wonderful activities of the gross body and subtle mind are always imperfect. They are below the degree of spiritual understanding and are ephemeral. The spiritual mellow is eternally wonderful and is described as pūrṇa, śuddha, nitya-mukta-that is, complete, perfectly pure and eternally liberated from all material conceptions. When we are unable to fulfill our material desires, there is certainly sorrow and confusion. This may be described as vivarta. But in spiritual life there is no sorrow, inebriety or imperfection. Śrīla Rāmānanda Rāya was expert in realizing the spiritual activities of Śrīmatī Rādhārāṇī and Kṛṣṇa, and Rāmānanda's spiritual experience was placed before Śrī Caitanya Mahāprabhu as he inquired whether the Lord approved his realization of spiritual truth.



There are three books prominent in this connection. One was written by Bhakta dāsa Bāula and is called Vivarta-vilāsa. Another was compiled by Jagadānanda Paṇḍita and is called *Prema-vivarta*. Śrī Rāmānanda Rāya's book is called Prema-vilāsa-vivarta. The Vivarta-vilāsa by Bhakta dāsa Bāula is completely different from the other two books. Sometimes a university student or professor tries to study these transcendental literary works and attempts to put forth a critical analysis from the mundane view, with an end to receiving degrees like a Ph.D. Such realization is certainly different from that of Rāmānanda Rāya. If one actually wants to take a Ph.D. degree from Śrī Caitanya Mahāprabhu and be approved by Rāmānanda Rāya, he must first become free from all material designations (sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam). A person who identifies with his material body cannot understand these talks between Śrī Rāmānanda Rāya and Śrī Caitanya Mahāprabhu. Man-made religious scriptures and transcendental philosophical talks are quite different. Indeed, there is a gulf of difference between the two. This subject matter has been very diligently described by Śrīman Madhvācārya. Since material philosophers are situated in the material conception of life, they are unable to realize the spiritual prema-vilāsa-vivarta. They cannot accommodate an elephant upon a dish. Similarly, mundane speculators cannot capture the spiritual elephant within their limited conception. It is just like a frog's trying to measure the Atlantic Ocean by imagining it so many times larger than his well. Materialistic philosophers and sahajiyās cannot understand the talks between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu concerning the pastimes of Śrī Rādhā and Kṛṣṇa. The only tendency of the impersonalists or the prākṛta-sahajiyās is to face the platform of impersonalism. They cannot understand spiritual variegatedness. Consequently, when Rāmānanda Rāya attempted to sing his own verses, Śrī Caitanya Mahāprabhu stopped him by covering his mouth with His own hand.





TEXT 194





pahilehi rāga nayana-bhaṅge bhela



anudina bāḍhala, avadhi nā gela



nā so ramaṇa, nā hāma ramaṇī



duṅhu-mana manobhava peṣala jāni'



e sakhī, se-saba prema-kāhinī



kānu-ṭhāme kahabi vichurala jāni'



nā khoṅjaluṅ dūtī, nā khoṅjaluṅ ān



duṅhukeri milane madhya ta pāṅca-bāṇa



ab sohi virāga, tuṅhu bheli dūtī



su-purukha-premaki aichana rīti



SYNONYMS



*pahilehi*-in the beginning; *rāga*-attraction; *nayana-bhaṅge*-by activities of the eyes; *bhela*-there was; *anu*-dina-gradually, day after day; *bāḍhala*-increased; *avadhi*-limit; *nā*-not; *gela*-reached; *nā*-not; *so*-He; *ramaṇa*-the enjoyer; *nā*-not; *hāma*-I; *ramaṇī*-the enjoyed; *duṅhu*-mana-both the minds; *manaḥ-bhava*-the mental situation; *peṣala*-pressed together; *jāni'*-knowing; *e*-this; *sakhī*-My dear friend; *se-saba*-all those; *prema*-kāhinī-affairs of love; *kānu-ṭhāme*-before Kṛṣṇa; *kahabi*-you will say; *vichurala*-He has forgotten; *jāni'*-knowing; *nā*-not; *khoṅjaluṅ*-searched out; *dūtī*-a messenger; *nā*-not; *khoṅjaluṅ*-searched out; *ān*-anyone else; *duṅhukeri*-of both of Us; *milane*-by the meeting; *madhya*-in the middle; *ta*-indeed; *pāṅca*-bāṇa-five arrows of Cupid; *ab*-now; *sohi*-that; *virāga*-separation; *tuṅhu*-you; *bheli*-became; *dūtī*-the messenger; *su-purukha*-of a beautiful person; *premaki*-of loving affairs; *aichana*-such; *rīti*-the consequence.



TRANSLATION



" 'Alas, before We met there was an initial attachment between Us brought about by an exchange of glances. In this way attachment evolved. That attachment has gradually grown, and there is no limit to it. Now that attachment has become a natural sequence between Ourselves. It is not that it is due to Kṛṣṇa, the enjoyer, nor is it due to Me, for I am the enjoyed. It is not like that. This attachment was made possible by mutual meeting. This mutual exchange of attraction is known as manobhava, or Cupid. Kṛṣṇa's mind and My mind have merged together. Now, during this time of separation, it is very difficult to explain these loving affairs. My dear friend, Kṛṣṇa might have forgotten all these things. However, you can understand and bring this message to Him, but during Our first meeting there was no messenger between Us, nor did I request anyone to see Him. Indeed, Cupid's five arrows were Our via media. Now, during this separation, that attraction has increased to another ecstatic state. My dear friend, please act as a messenger on My behalf because if one is in love with a beautiful person, this is the consequence.'



PURPORT



These verses were originally composed and sung by Rāmānanda Rāya himself. Śrīla Bhaktivinoda Ṭhākura suggests that during the time of enjoyment, the attachment might be compared to Cupid himself. However, during the period of separation, Cupid becomes a messenger of highly elevated love. This is called prema-vilāsa-vivarta. When there is a separation, enjoyment itself acts like a messenger, and that messenger was addressed by Śrīmatī Rādhārāṇī as a friend. The essence of this transaction is simple: loving affairs are as relishable during separation as during enjoyment. When Śrīmatī Rādhārāṇī was fully absorbed in love of Kṛṣṇa, She mistook a black tamāla tree for Kṛṣṇa and embraced it. Such a mistake is called prema-vilāsa-vivarta.





TEXT 195





rādhāyā bhavataś ca citta-jatunī svedair vilāpya kramād



yuñjann adri-nikuñja-kuñjara-pate nirdhūta-bheda-bhramam



citrāya svayam anvarañjayad iha brahmāṇḍa-harmyodare



bhūyobhir nava-rāga-hiṅgula-bharaiḥ śṛṅgāra-kāruḥ kṛtī



SYNONYMS



*rādhāyāḥ*-of Śrīmatī Rādhārāṇī; *bhavataḥ ca*-and of You; *citta-jatunī*-the two minds like shellac; *svedaiḥ*-by perspiration; *vilāpya*-melting; *kramāt*-gradually; *yuñjan*-making; *adri*-of Govardhana Hill; *nikuñja*-in a solitary place for enjoyment; *kuñjara-pate*-O king of the elephants; *nirdhūta*-completely taken away; *bheda-bhramam*-the misunderstanding of differentiation; *citrāya*-for increasing the wonder; *svayam*-personally; *anvarañjayat*-colored; *iha*-in this world; *brahmāṇḍa*-of the universe; *harmya*-udare-within the palace; *bhūyobhiḥ*-by varieties of means; *nava-rāga*-of new attraction; *hiṅgula-bharaiḥ*-by the vermilion; *śṛṅgāra*-of loving affairs; *kāruḥ*-the craftsman; *kṛtī*-very expert.



TRANSLATION



" 'O my Lord, You live in the forest of Govardhana Hill, and, like the king of elephants, You are expert in the art of conjugal love. O master of the universe, Your heart and Śrīmatī Rādhārāṇī's heart are just like shellac and are now melted in Your spiritual perspiration. Therefore one can no longer distinguish between You and Śrīmatī Rādhārāṇī. Now You have mixed Your newly invoked affection, which is like vermilion, with Your melted hearts, and for the benefit of the whole world You have painted both Your hearts red within this great palace of the universe.' "



PURPORT



This verse quoted by Rāmānanda Rāya is included in Śrīla Rūpa Gosvāmī's Ujjvala-nīlamaṇi (14.155).





TEXT 196





prabhu kahe,--'sādhya-vastura avadhi' ei haya



tomāra prasāde ihā jāniluṅ niścaya



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu confirmed; *sādhya-vastura*-of the object of life; *avadhi'*-the limit; *ei*-this; *haya*-is; *tomāra*-of you; *prasāde*-by the mercy; *ihā*-this; *jāniluṅ*-I have understood; *niścaya*-conclusively.



TRANSLATION



Śrī Caitanya Mahāprabhu confirmed these verses recited by Śrī Rāmānanda Rāya, saying, "This is the limit of the goal of human life. Only by your mercy have I come to understand it conclusively.





TEXT 197





'sādhya-vastu' 'sādhana' vinu keha nāhi pāya



kṛpā kari' kaha, rāya, pābāra upāya



SYNONYMS



*sādhya-vastu*-the goal of life; *sādhana vinu*-without practicing the process; *keha nāhi pāya*-no one achieves; *kṛpā kari'*-very mercifully; *kaha*-please explain; *rāya*-My dear Rāmānanda Rāya; *pābāra upāya*-the means of achieving.



TRANSLATION



"The goal of life cannot be achieved unless one practices the process. Now, being merciful upon Me, please explain that means by which this goal can be attained."





TEXT 198





rāya kahe,--yei kahāo, sei kahi vāṇī



ki kahiye bhāla-manda, kichui nā jāni



SYNONYMS



*rāya kahe*-Rāmānanda Rāya replied; *yei*-whatever; *kahāo*-You make me speak; *sei*-that; *kahi*-I speak; *vāṇī*-message; *ki*-what; *kahiye*-I am speaking; *bhāla*-manda-good or bad; *kichui nā jāni*-I do not know anything.



TRANSLATION



Śrī Rāmānanda Rāya replied, "I do not know what I am saying, but You have made me speak what I have spoken, be it good or bad. I am simply repeating that message.





TEXT 199





tribhuvana-madhye aiche haya kon dhīra



ye tomāra māyā-nāṭe ha-ibeka sthira



SYNONYMS



*tri*-bhuvana-madhye-within the three worlds; *aiche*-so much; *haya*-there is; *kon*-who; *dhīra*-patient; *ye*-who; *tomāra*-Your; *māyā-nāṭe*-in the manipulation of different energies; *ha*-ibeka-will be; *sthira*-steady.



TRANSLATION



"Within these three worlds who is so undisturbed that he can remain steady as You manipulate Your different energies?





TEXT 200





mora mukhe vaktā tumi, tumi hao śrotā



atyanta rahasya, śuna, sādhanera kathā



SYNONYMS



*mora mukhe*-in my mouth; *vaktā*-speaker; *tumi*-You are; *tumi*-You; *hao*-are; *śrotā*-the hearer; *atyanta rahasya*-extremely mysterious; *śuna*-now please hear; *sādhanera kathā*-the discussion of the process.



TRANSLATION



"Actually You are speaking through my mouth, and at the same time You are listening. This is very mysterious. Anyway, kindly hear the explanation by which the goal can be attained.



PURPORT



Śrīla Sanātana Gosvāmī has advised us to hear about Kṛṣṇa from a Vaiṣṇava. He has explicitly forbidden us to hear from an avaiṣṇava.





avaiṣṇava-mukhodgīrṇaṁ

pūtaṁ hari-kathāmṛtam

śravaṇaṁ naiva kartavyaṁ

sarpocchiṣṭaṁ yathā payaḥ



Thus quoting from *Padma Purāṇa*, Śrīla Sanātana Gosvāmī warns that one should not hear anything about Kṛṣṇa from an avaiṣṇava, however great a mundane scholar he may be. Milk touched by the lips of a serpent has poisonous effects; similarly, talks about Kṛṣṇa given by an avaiṣṇava are also poisonous. However, because a Vaiṣṇava is surrendered to the Supreme Personality of Godhead, his talks are spiritually potent. In the *Bhagavad-gītā* (10.10) the Supreme Lord says,





teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ

taṁ yena mām upayānti te



"To those who are constantly devoted to worshiping Me with love, I give the understanding by which they can come to Me." When a pure Vaiṣṇava speaks, he speaks perfectly. How is this? His speech is managed by Kṛṣṇa Himself from within the heart. Śrīla Rāmānanda Rāya accepts this benediction from Śrī Caitanya Mahāprabhu; therefore he admits that whatever he was speaking was not derived from his own intelligence. Rather, everything was coming from Śrī Caitanya Mahāprabhu. According to the *Bhagavad-gītā* (15.15):





sarvasya cāhaṁ hṛdi sanniviṣṭo

mattaḥ smṛtir jñānam apohanaṁ ca

vedaiś ca sarvair aham eva vedyo

vedānta-kṛd veda-vid eva cāham



"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the *Vedas*, I am to be known. Indeed I am the compiler of Vedānta, and I am the knower of the *Vedas*."





All intelligence emanates from the Supreme Personality of Godhead, the Supersoul within the heart of everyone. Nondevotees want to ask the Supreme Lord for sense gratification; therefore nondevotees come under the influence of māyā, the illusory energy. A devotee, however, is directed by the Supreme Personality of Godhead and comes under the influence of yogamāyā. Consequently there is a gulf of difference between statements made by a devotee and those made by a nondevotee.





TEXT 201





rādhā-kṛṣṇera līlā ei ati gūḍhatara



dāsya-vātsalyādi-bhāve nā haya gocara



SYNONYMS



*rādhā-kṛṣṇera līlā*-the pastimes of Rādhā and Kṛṣṇa; *ei*-this is; *ati*-very much; *gūḍhatara*-more confidential; *dāsya*-of servitude; *vātsalya-ādi*-and of paternal love, etc.; *bhāve*-in the moods; *nā haya*-is not; *gocara*-appreciated.



TRANSLATION



"The pastimes of Rādhā and Kṛṣṇa are very confidential. They cannot be understood through the mellows of servitude, fraternity or paternal affection.





TEXT 202





sabe eka sakhī-gaṇera ihāṅ adhikāra



sakhī haite haya ei līlāra vistāra



SYNONYMS



*sabe*-only; *eka*-one; *sakhī-gaṇera*-of the gopīs; *ihāṅ*-in this; *adhikāra*-qualification; *sakhī*-the gopīs; *haite*-from; *haya*-is; *ei līlāra*-of these pastimes; *vistāra*-the expansion.



TRANSLATION



"Actually, only the gopīs have the right to appreciate these transcendental pastimes, and only from them can these pastimes be expanded.





TEXT 203





sakhī vinā ei līlā puṣṭa nāhi haya



sakhī līlā vistāriyā, sakhī āsvādaya



SYNONYMS



*sakhī vinā*-without the gopīs; *ei līlā*-these pastimes; *puṣṭa*-nourished; *nāhi haya*-are never; *sakhī*-the gopīs; *līlā*-the pastimes; *vistāriyā*-expanding; *sakhī*-the gopīs; *āsvādaya*-taste this mellow.



TRANSLATION



"Without the gopīs, these pastimes between Rādhā and Kṛṣṇa cannot be nourished. Only by their cooperation are such pastimes broadcast. It is their business to taste the mellows.





TEXTS 204-205





sakhī vinā ei līlāya anyera nāhi gati



sakhī-bhāve ye tāṅre kare anugati



rādhā-kṛṣṇa-kuñjasevā-sādhya sei pāya



sei sādhya pāite āra nāhika upāya



SYNONYMS



*sakhī vinā*-without the gopīs; *ei līlāya*-in these pastimes; *anyera*-of others; *nāhi*-there is not; *gati*-entrance; *sakhī-bhāve*-in the mood of the gopīs; *ye*-anyone who; *tāṅre*-Lord Kṛṣṇa; *kare*-does; *anugati*-following; *rādhā-kṛṣṇa*-of Rādhā and Kṛṣṇa; *kuñja-sevā*-of service in the kuñjas, or gardens, of Vṛndāvana; *sādhya*-the goal; *sei pāya*-he gets; *sei*-that; *sādhya*-achievement; *pāite*-to receive; *āra*-other; *nāhika*-there is not; *upāya*-means.



TRANSLATION



"Without the help of the gopīs, one cannot enter into these pastimes. Only he who worships the Lord in the ecstasy of the gopīs, following in their footsteps, can engage in the service of Śrī Śrī Rādhā-Kṛṣṇa in the bushes of Vṛndāvana. Only then can one understand the conjugal love between Rādhā and Kṛṣṇa. There is no other procedure for understanding.



PURPORT



The means for returning home, for going back to Godhead, is devotional service, but everyone has a different taste in the Lord's service. One may be inclined to serve the Lord in servitude (dāsya-rasa), fraternity (sakhya-rasa), or paternal love (vātsalya-rasa), but none of these can enable one to enter into the service of the Lord in conjugal love. To attain such service, one has to follow in the footsteps of the gopīs in the ecstasy of sakhī-bhāva. Then only can one understand the transcendental mellow of conjugal love.





In the Ujjvala-nīlamaṇi, Śrīla Rūpa Gosvāmī advises:



prema-līlā-vihārāṇāṁ

samyag vistārikā sakhī

viśrambha-ratna-peṭī ca



One who expands the conjugal love of Kṛṣṇa and His enjoyment among the gopīs is called a sakhī. Such a person is a confidential gopī in the conjugal affairs. Such assistants are like jewels in the form of Kṛṣṇa's confidantes. The actual business of the sakhīs is described thus in Ujjvala-nīlamaṇi:





mithaḥ prema-gunotkīrtis

tayor āsakti-kāritā

abhisāro dvayor eva

sakhyāḥ kṛṣṇe samarpaṇam



narmāśvāsana-nepathyaṁ

hṛdayodghāṭa-pāṭavam

chidra-saṁvṛtir etasyāḥ

paty-ādeḥ parivañcanā



śikṣā saṅgamanaṁ kāle

sevanaṁ vyajanādibhiḥ

tayor dvayor upālambhaḥ

sandeśa-preṣaṇaṁ tathā



nāyikā-prāṇa-saṁrakṣā

prayatnādyāḥ sakhī-kriyāḥ



In the conjugal pastimes of Kṛṣṇa, Kṛṣṇa is the hero (nāyaka), and Rādhikā is the heroine (nāyikā). The first business of the gopīs is to chant the glories of both the hero and the heroine. Their second business is to gradually create a situation in which the hero may be attracted to the heroine and vice versa. Their third business is to induce both of Them to approach each another. Their fourth business is to surrender unto Kṛṣṇa, the fifth is to create a jovial atmosphere, the sixth to give Them assurance to enjoy Their pastimes, the seventh to dress and decorate both hero and heroine, the eighth to show expertise in expressing Their desires, the ninth to conceal the faults of the heroine, the tenth to cheat their respective husbands and relatives, the eleventh to educate, the twelfth to enable both hero and heroine to meet at the proper time, the thirteenth to fan both hero and heroine, the fourteenth to sometimes reproach the hero and heroine, the fifteenth to set conversations in motion, and the sixteenth to protect the heroine by various means.





Some material sahajiyās who cannot actually understand the pastimes of Rādhā and Kṛṣṇa manufacture their own life-styles without referring to authority. Such sahajiyās are called sakhī-bhekī, and sometimes they are called gaura-nāgarī. They believe that the material body, which is fit to be eaten by jackals and dogs, is enjoyable for Kṛṣṇa. Consequently they artificially decorate the material body to attract Kṛṣṇa, thinking themselves sakhīs. But Kṛṣṇa is never attracted by the artificial grooming of the material body. As far as Śrīmatī Rādhārāṇī and Her gopīs are concerned, their bodies, homes, dresses, ornaments, endeavors and activities are all spiritual. All of these are meant to satisfy the spiritual senses of Kṛṣṇa. Indeed, they are so pleasing and endearing to Kṛṣṇa that He is subjugated by the influence of Śrīmatī Rādhārāṇī and Her friends. They have nothing to do with anything mundane within the fourteen planetary systems of the universe. Although Kṛṣṇa is attractive to everyone, He is nonetheless attracted by the gopīs and Śrīmatī Rādhārāṇī.



One should not be misled by mental concoctions, supposing his material body to be perfect and deeming oneself a sakhī. This is something like ahaṅgrahopāsanā, that is, a Māyāvādī's worship of his own body as the Supreme. Śrīla Jīva Gosvāmī has cautioned mundaners to abstain from such conceptions. He also warns that thinking oneself one of the associates of the Supreme without following in the footsteps of the gopīs is as offensive as thinking oneself the Supreme. Such thinking is an aparādha. One has to practice living in Vṛndāvana by hearing about the talks of the gopīs with Kṛṣṇa. However, one should not consider himself a gopī, for this is offensive.





TEXT 206





vibhur api sukha-rūpaḥ sva-prakāśo 'pi bhāvaḥ



kṣaṇam api na hi rādhā-kṛṣṇayor yā ṛte svāḥ



pravahati rasa-puṣṭiṁ cid-vibhūtīr iveśaḥ



śrayati na padam āsāṁ kaḥ sakhīnāṁ rasa-jñaḥ



SYNONYMS



*vibhuḥ*-all-powerful; *api*-although; *sukha*-rūpaḥ-happiness personified; *sva*-prakāśaḥ-self-effulgent; *api*-although; *bhāvaḥ*-the completely spiritual activities; *kṣaṇam api*-even for a moment; *na*-never; *hi*-certainly; *rādhā-kṛṣṇayoḥ*-of Śrī Rādhā and Kṛṣṇa; *yāḥ*-whom; *ṛte*-without; *svāḥ*-His own entourage (the gopīs); *pravahati*-leads to; *rasa*-puṣṭim-completion of the highest humor; *cit*-vibhūtīḥ-spiritual potencies; *iva*-like; *īśaḥ*-the Supreme Personality of Godhead; *śrayati*-takes shelter of; *na*-not; *padam*-the position; *āsām*-of them; *kaḥ*-who; *sakhīnām*-of the personal associates; *rasa-jñaḥ*-one who is conversant with the science of mellows.



TRANSLATION



" 'The pastimes of Śrī Rādhā and Kṛṣṇa are self-effulgent. They are happiness personified, unlimited and all-powerful. Even so, the spiritual humors of such pastimes are never complete without the gopīs, the Lord's personal friends. The Supreme Personality of Godhead is never complete without His spiritual potencies; therefore unless one takes shelter of the gopīs, one cannot enter into the company of Rādhā and Kṛṣṇa. Who can be interested in Their spiritual pastimes without taking their shelter?'



PURPORT



This is a quotation from the Govinda-līlāmṛta (10.17).





TEXT 207





sakhīra svabhāva eka akathya-kathana



kṛṣṇa-saha nija-līlāya nāhi sakhīra mana



SYNONYMS



*sakhīra*-of the gopīs; *svabhāva*-natural inclination; *eka*-one; *akathya*-inexplicable; *kathana*-narration; *kṛṣṇa*-saha-with Kṛṣṇa; *nija-līlāya*-in His personal pastimes; *nāhi*-not; *sakhīra*-of the gopīs; *mana*-the mind.



TRANSLATION



"There is an inexplicable fact about the natural inclinations of the gopīs. The gopīs never want to enjoy themselves with Kṛṣṇa personally.





TEXT 208





kṛṣṇa saha rādhikāra līlā ye karāya



nija-sukha haite tāte koṭi sukha pāya



SYNONYMS



*kṛṣṇa saha*-with Kṛṣṇa; *rādhikāra*-of Śrīmatī Rādhārāṇī; *līlā*-the pastimes; *ye*-which; *karāya*-they bring about; *nija*-sukha-personal happiness; *haite*-than; *tāte*-in that; *koṭi*-ten million times; *sukha*-the happiness; *pāya*-they derive.



TRANSLATION



"The happiness of the gopīs increases ten million times when they serve to engage Śrī Śrī Rādhā and Kṛṣṇa in Their transcendental pastimes.





TEXT 209





rādhāra svarūpa--kṛṣṇa-prema-kalpalatā



sakhī-gaṇa haya tāra pallava-puṣpa-pātā



SYNONYMS



*rādhāra svarūpa*-the spiritual nature of Śrīmatī Rādhārāṇī; *kṛṣṇa-prema*-of love of Kṛṣṇa; *kalpa-latā*-a creeper; *sakhī-gaṇa*-the gopīs; *haya*-are; *tāra*-of that creeper; *pallava*-the twigs; *puṣpa*-flowers; *pātā*-and leaves.



TRANSLATION



"By nature, Śrīmatī Rādhārāṇī is just like a creeper of love of Godhead, and the gopīs are the twigs, flowers and leaves of that creeper.





TEXT 210





kṛṣṇa-līlāmṛta yadi latāke siñcaya



nija-sukha haite pallavādyera koṭi-sukha haya



SYNONYMS



*kṛṣṇa-līlāmṛta*-the nectar of Kṛṣṇa's pastimes; *yadi*-if; *latāke*-the creeper; *siñcaya*-sprinkles; *nija*-sukha haite-than personal happiness; *pallava-ādyera*-of the twigs, flowers and leaves; *koṭi*-ten million times; *sukha*-the happiness; *haya*-there is.



TRANSLATION



"When the nectar of Kṛṣṇa's pastimes is sprinkled on that creeper, the happiness derived by the twigs, flowers and leaves is ten million times greater than that derived by the creeper itself.



PURPORT



In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura states, "Śrīmatī Rādhārāṇī is the creeper of love of Godhead, and the gopīs are exactly like twigs, flowers and leaves. When water is sprinkled on the creeper, the twigs, flowers and leaves indirectly receive all the benefits of the creeper itself. But water sprinkled directly on the twigs, leaves and flowers is not as effective as water sprinkled on the creeper's root. The gopīs are not as pleased when they directly mix with Kṛṣṇa as when they serve to unite Śrīmatī Rādhārāṇī with Kṛṣṇa. Their transcendental pleasure lies in uniting Them."





TEXT 211





sakhyaḥ śrī-rādhikāyā vraja-kumuda-vidhor hlādinī-nāma-śakteḥ



sārāṁśa-prema-vallyāḥ kisalaya-dala-puṣpādi-tulyāḥ sva-tulyāḥ



siktāyāṁ kṛṣṇa-līlāmṛta-rasa-nicayair ullasantyām amuṣyāṁ



jātollāsāḥ sva-sekāc chata-guṇam adhikaṁ santi yat tan na citram



SYNONYMS



*sakhyaḥ*-friends like Lalitā and Viśākhā; *śrī-rādhikāyāḥ*-of Śrīmatī Rādhārāṇī; *vraja-kumuda*-of the lotuslike inhabitants of Vrajabhūmi; *vidhoḥ*-of the moon (Kṛṣṇa); *hlādinī*-pleasure-giving; *nāma*-of the name; *śakteḥ*-of the potency; *sāra-aṁśa*-the active principle; *prema-vallyāḥ*-of the creeper of love of Godhead; *kisalaya*-newly grown; *dala*-leaves; *puṣpa*-flowers; *ādi*-and so on; *tulyāḥ*-equal to; *sva*-tulyāḥ-equal to Herself; *siktāyām*-when sprinkled; *kṛṣṇa-līlā*-of the pastimes of Kṛṣṇa; *amṛta*-of the nectar; *rasa-nicayaiḥ*-by drops of the juice; *ullasantyām*-shining; *amuṣyām*-of Her, Śrīmatī Rādhārāṇī; *jāta-ullāsāḥ*-having awakened pleasure; *sva*-sekāt-than her own sprinkling; *śata-guṇam*-a hundred times; *adhikam*-more; *santi*-are; *yat*-which; *tat*-that; *na*-not; *citram*-wonderful.



TRANSLATION



" 'All the gopīs, the personal friends of Śrīmatī Rādhārāṇī, are equal to Her. Kṛṣṇa is pleasing to the inhabitants of Vrajabhūmi, just as the moon is pleasing to the lotus flower. His pleasure-giving potency is known as āhlādinī, of which the active principle is Śrīmatī Rādhārāṇī. She is compared to a creeper with newly grown flowers and leaves. When the nectar of Kṛṣṇa's pastimes is sprinkled on Śrīmatī Rādhārāṇī, all Her friends, the gopīs, immediately appreciate the pleasure a hundred times more than if they were sprinkled themselves. Actually this is not at all wonderful.'



PURPORT



This verse is also from the Govinda-līlāmṛta (10.16).





TEXT 212





yadyapi sakhīra kṛṣṇa-saṅgame nāhi mana



tathāpi rādhikā yatne karāna saṅgama



SYNONYMS



*yadyapi*-although; *sakhīra*-of the gopīs; *kṛṣṇa*-saṅgame-directly enjoying with Kṛṣṇa; *nāhi*-not; *mana*-the mind; *tathāpi*-still; rādhikā-Śrīmatī Rādhārāṇī; *yatne*-with great endeavor; *karāna*-causes; *saṅgama*-association with Kṛṣṇa.



TRANSLATION



"Although the gopīs, Śrīmatī Rādhārāṇī's friends, do not desire to enjoy themselves directly with Kṛṣṇa, Śrīmatī Rādhārāṇī makes a great endeavor to induce Kṛṣṇa to enjoy Himself with the gopīs.





TEXT 213





nānā-cchale kṛṣṇe preri' saṅgama karāya



ātma-kṛṣṇa-saṅga haite koṭi-sukha pāya



SYNONYMS



*nānā*-chale-under different pleas; *kṛṣṇe*-unto Kṛṣṇa; *preri'*-sending; *saṅgama*-direct association; *karāya*-induces; *ātma*-kṛṣṇa-saṅga-personal association with Kṛṣṇa; *haite*-than; *koṭi*-sukha-ten million times more happiness; *pāya*-She gets.



TRANSLATION



"Presenting various pleas for the gopīs, Śrīmatī Rādhārāṇī sometimes sends the gopīs to Kṛṣṇa just to enable them to associate with Him directly. At such times, She enjoys a happiness ten million times greater than that enjoyed through direct association.





TEXT 214





anyonye viśuddha preme kare rasa puṣṭa



tāṅ-sabāra prema dekhi' kṛṣṇa haya tuṣṭa



SYNONYMS



*anyonye*-by one another; *viśuddha*-transcendental; *preme*-in love of Godhead; *kare*-makes; *rasa*-the mellow; *puṣṭa*-nourished; *tāṅ-sabāra*-of all of them; *prema*-the love of Godhead; *dekhi'*-seeing; *kṛṣṇa*-Lord Kṛṣṇa; *haya*-becomes; *tuṣṭa*-satisfied.



TRANSLATION



"The transcendental mellow is nourished by that mutual behavior in transcendental love of Godhead. When Lord Kṛṣṇa sees how the gopīs have developed pure love for Him, He becomes very satisfied.



PURPORT



Śrīmatī Rādhārāṇī and the gopīs are not interested in their personal happiness derived from association with Kṛṣṇa. Rather, they become happy by seeing one another associate with Kṛṣṇa. In this way their dealings are further nourished by love of Godhead, and seeing this, Kṛṣṇa is very pleased.





TEXT 215





sahaja gopīra prema,--nahe prākṛta kāma



kāma-krīḍā-sāmye tāra kahi 'kāma'-nāma



SYNONYMS



*sahaja*-natural; *gopīra*-of the gopīs; *prema*-love of Godhead; *nahe*-is not; *prākṛta*-material; *kāma*-lust; *kāma*-krīḍā-lusty affairs; *sāmye*-in appearing equal to; *tāra*-of such activities; *kahi*-I speak; *kāma-nāma*-the name "lust."



TRANSLATION



"It is to be noted that the natural characteristic of the gopīs is to love the Supreme Lord. Their lusty desire is not to be compared to material lust. Nonetheless, because their desire sometimes appears to resemble material lust, their transcendental love for Kṛṣṇa is sometimes described as lust.



PURPORT



Bhaktisiddhānta Sarasvatī Ṭhākura says that material lust should never be attributed to Kṛṣṇa, who is full of transcendental knowledge. Material lust cannot be engaged in the service of the Lord, for it is applicable to materialists, not to Kṛṣṇa. Only prema, or love of Godhead, is applicable for the satisfaction of Kṛṣṇa. Prema is full service rendered unto the Lord. The lusty affairs of the gopīs actually constitute the topmost love of Godhead because the gopīs never act for their own personal satisfaction. They are simply pleased by engaging other gopīs in the service of the Lord. The gopīs derive more transcendental pleasure from indirectly engaging other gopīs in the service of Kṛṣṇa than from engaging in His service themselves. That is the difference between material lust and love of Godhead. Lust applies to the material world, and love of Godhead applies only to Kṛṣṇa.





TEXT 216





premaiva gopa-rāmāṇāṁ



kāma ity agamat prathām



ity uddhavādayo 'py etaṁ



vāñchanti bhagavat-priyāḥ



SYNONYMS



*premā*-love of Godhead; *eva*-certainly; *gopa-rāmāṇām*-of all the gopīs; *kāmaḥ*-lust; *iti*-thus; *agamat*-became current; *prathām*-the process; *iti*-thus; *uddhava-ādayaḥ*-all devotees, headed by Uddhava; *api*-certainly; *etam*-this type of behavior; *vāñchanti*-desire; *bhagavat*-priyāḥ-those who are very, very dear to the Supreme Personality of Godhead.



TRANSLATION



" 'The dealings of the gopīs with Kṛṣṇa are on the platform of pure love of Godhead, yet they are sometimes considered to be lusty. But because such dealings are completely spiritual, Uddhava and all the other dearmost devotees of the Lord desire to participate in them.'



PURPORT



This is a quotation from the *Bhakti-rasāmṛta-sindhu* (1.2.285).





TEXT 217





nijendriya-sukha-hetu kāmera tātparya



kṛṣṇa-sukha-tātparya gopī-bhāva-varya



SYNONYMS



*nija-indriya*-of one's own senses; *sukha*-of the happiness; *hetu*-for the reason; *kāmera*-of lusty desire; *tātparya*-intention; *kṛṣṇa*-of Kṛṣṇa; *sukha*-the happiness; *tātparya*-intention; *gopī-bhāva-varya*-the foremost mood of the gopīs.



TRANSLATION



"Lusty desires are experienced when one is concerned with his own personal sense gratification. The mood of the gopīs is not like that. Their only desire is to satisfy the senses of Kṛṣṇa.





TEXT 218





nijendriya-sukha-vāñchā nāhi gopikāra



kṛṣṇe sukha dite kare saṅgama-vihāra



SYNONYMS



*nija-indriya-sukha*-for personal sense gratification; *vāñchā*-the desire; *nāhi*-there is not; *gopikāra*-of the gopīs; *kṛṣṇe*-unto Kṛṣṇa; *sukha*-happiness; *dite*-to give; *kare*-do; *saṅgama*-vihāra-mingling and enjoying with Kṛṣṇa.



TRANSLATION



"Among the gopīs, there is not a pinch of desire for sense gratification. Their only desire is to give pleasure to Kṛṣṇa, and this is why they mingle with Him and enjoy with Him.





TEXT 219





yat te sujāta-caraṇāmburuhaṁ staneṣu



bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu



tenāṭavīm aṭasi tad vyathate na kiṁ svit



kūrpādibhir bhramati dhīr bhavad-āyuṣāṁ naḥ



SYNONYMS



*yat*-because; *te*-Your; *sujāta*-delicate; *caraṇa*-ambu-ruham-lotus feet; *staneṣu*-on the breasts; *bhītāḥ*-being afraid of; *śanaiḥ*-very carefully; *priya*-O dear one; *dadhīmahi*-we place; *karkaśeṣu*-very rough and hard; *tena*-by such lotus feet; *aṭavīm*-the forest; *aṭasi*-You wander; *tat vyathate*-that are pained; *na*-not; *kim svit*-whether; *kūrpa-ādibhiḥ*-by the small particles of stone; *bhramati*-bewilders; *dhīḥ*-intelligence; *bhavat-āyuṣām*-of persons who consider You as the duration of life; *naḥ*-of us.



TRANSLATION



"All the gopīs said, 'Dear Kṛṣṇa, we carefully hold Your delicate lotus feet upon our hard breasts. When You walk in the forest, Your soft lotus feet are pricked by small bits of stone. We fear that this is paining You. Since You are our life and soul, and our minds are very disturbed when Your lotus feet are pained.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.31.19).





TEXT 220





sei gopī-bhāvāmṛte yāṅra lobha haya



veda-dharma-loka tyaji' se kṛṣṇe bhajaya



SYNONYMS



*sei*-that; *gopī*-of the gopīs; *bhāva-amṛte*-in the nectar of the ecstasy; *yāṅra*-whose; *lobha*-attachment; *haya*-is; *veda*-dharma-religious principles of the Vedas; *loka*-popular opinion; *tyaji'*-giving up; *se*-he; *kṛṣṇe*-unto Kṛṣṇa; *bhajaya*-renders loving service.



TRANSLATION



"One who is attracted by that ecstatic love of the gopīs does not care about popular opinion or the regulative principles of Vedic life. Rather, he completely surrenders unto Kṛṣṇa and renders service unto Him.





TEXT 221





rāgānuga-mārge tāṅre bhaje yei jana



sei-jana pāya vraje vrajendra-nandana



SYNONYMS



*rāga-anuga*-of spontaneous attachment; *mārge*-on the path; *tāṅre*-Kṛṣṇa; *bhaje*-worships; *yei*-who; *jana*-a person; *sei-jana*-that person; *pāya*-gets; *vraje*-in Vṛndāvana; *vrajendra-nandana*-the son of Mahārāja Nanda.



TRANSLATION



"If one worships the Lord on the path of spontaneous love and goes to Vṛndāvana, he receives the shelter of Vrajendra-nandana, the son of Nanda Mahārāja.



PURPORT



In all, there are sixty-four items listed for the rendering of service unto Kṛṣṇa, and these are the regulative principles enjoined in the śāstras and given by the spiritual master. One has to serve Kṛṣṇa according to these regulative principles, but if one develops spontaneous love for Kṛṣṇa as exhibited in the activities of those who live in Vrajabhūmi, one attains the platform of rāgānuga-bhakti. One who has developed this spontaneous love is eligible for elevation to the platform enjoyed by the inhabitants of Vrajabhūmi. In Vrajabhūmi, there are no regulative principles set forth for Kṛṣṇa's service. Rather, everything is carried out in spontaneous, natural love for Kṛṣṇa. There is no question of following the principles of the Vedic system. Such principles are followed within this material world, and as long as one is on the material platform, he has to execute them. However, spontaneous love of Kṛṣṇa is transcendental. It may seem that the regulative principles are being violated, but the devotee is on the transcendental platform. Such service is called guṇātīta, or nirguṇa, for it is not contaminated by the three modes of material nature.





TEXT 222





vraja-lokera kona bhāva lañā yei bhaje



bhāva-yogya deha pāñā kṛṣṇa pāya vraje



SYNONYMS



*vraja-lokera*-of the planet known as Goloka Vṛndāvana; *kona*-some; *bhāva*-mood; *lañā*-accepting; *yei*-anyone who; *bhaje*-executes devotional service; *bhāva*-yogya-suitable for that spiritual attraction; *deha*-a body; *pāñā*-getting; *kṛṣṇa*-Lord Kṛṣṇa; *pāya*-gets; *vraje*-in Vṛndāvana.



TRANSLATION



"In his liberated stage the devotee is attracted by one of the five humors in the transcendental loving service of the Lord. As he continues to serve the Lord in that transcendental mood, he attains a spiritual body to serve Kṛṣṇa in Goloka Vṛndāvana.





TEXT 223





tāhāte dṛṣṭānta--upaniṣad śruti-gaṇa



rāga-mārge bhaji' pāila vrajendra-nandana



SYNONYMS



*tāhāte*-in this matter; *dṛṣṭānta*-the example; *upaniṣad śruti-gaṇa*-the great sages known as the personified Upaniṣads or śrutis; *rāga*-mārge-on the path of spontaneous love; *bhaji'*-worshiping; *pāila*-obtained; *vrajendra-nandana*-the lotus feet of Lord Kṛṣṇa.



TRANSLATION



"Those saintly persons who presented the *Upaniṣads* are vivid examples of this. By worshiping the Lord on the path of spontaneous love, they attained the lotus feet of Vrajendra-nandana, the son of Nanda Mahārāja.



PURPORT



In the Goloka Vṛndāvana planet, Kṛṣṇa's servants are headed by Raktaka and Patraka. Kṛṣṇa's friends are headed by Śrīdāmā, Subala and others. There are also elderly gopīs and the cowherd men, headed by Nanda Mahārāja, mother Yaśodā and others. All of these personalities are eternally engaged in the loving service of the Lord in accordance with their specific attachments for Kṛṣṇa. One who wants to return home to serve the Lord directly may be attracted to Kṛṣṇa as a servant, friend, father or mother. If a person continuously serves Kṛṣṇa during this life in a particular ecstasy, upon giving the material body he attains a suitable spiritual body to serve Kṛṣṇa in terms of his particular attachment. One may serve as a servant, friend, father or mother. In the same way, one who wants to serve Kṛṣṇa in conjugal love can also attain a body under the guidance of the gopīs. The most vivid example in this connection is those saintly personalities known as śrutis, who represent the *Upaniṣads*. These śrutis understand that without serving Kṛṣṇa and following in the footsteps of the gopīs there is no possibility of entering the kingdom of God. Therefore they engage in spontaneous loving service unto Kṛṣṇa and follow in the footsteps of the gopīs.





TEXT 224





nibhṛta-marun-mano 'kṣa-dṛḍha-yoga-yujo hṛdi yan



munaya upāsate tad arayo 'pi yayuḥ smaraṇāt



striya uragendra-bhoga-bhuja-daṇḍa-viṣakta-dhiyo



vayam api te samāḥ sama-dṛśo 'ṅghri-saroja-sudhāḥ



SYNONYMS



*nibhṛta*-controlled; *marut*-the life air; *manaḥ*-the mind; *akṣa*-senses; *dṛḍha*-strong; *yoga*-in the mystic yoga process; *yujaḥ*-who are engaged; *hṛdi*-within the heart; *yat*-who; *munayaḥ*-the great sages; *upāsate*-worship; *tat*-that; *arayaḥ*-the enemies; *api*-also; *yayuḥ*-obtain; *smaraṇāt*-from remembering; *striyaḥ*-the gopīs; *uraga-indra*-of serpents; *bhoga*-like the bodies; *bhuja*-the arms; *daṇḍa*-like rods; *viṣakta*-fastened to; *dhiyaḥ*-whose minds; *vayam api*-we also; *te*-Your; *samāḥ*-equal to them; *sama-dṛśaḥ*-having the same ecstatic emotions; *aṅghri-saroja*-of the lotus feet; *sudhāḥ*-the nectar.



TRANSLATION



" 'Great sages conquer the mind and senses by practicing the mystic yoga system and controlling their breath. Thus engaging in mystic yoga, they see the Supersoul within their hearts and ultimately enter into impersonal Brahman. But even the enemies of the Supreme Personality of Godhead attain that position simply by thinking of the Supreme Lord. However, the damsels of Vraja, the gopīs, being attracted by the beauty of Kṛṣṇa, simply wanted to embrace Him and His arms, which are like serpents. Thus the gopīs ultimately tasted the nectar of the lotus feet of the Lord. Similarly, we *Upaniṣads* can also taste the nectar of His lotus feet by following in the footsteps of the gopīs.' "



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.87.23) spoken by the śrutis, the personified *Vedas*.





TEXT 225





'sama-dṛśaḥ'-śabde kahe 'sei bhāve anugati'



'samāḥ'-śabde kahe śrutira gopī-deha-prāpti



SYNONYMS



*sama-dṛśaḥ śabde*-by the word sama-dṛśaḥ; *kahe*-it says; *sei*-that; *bhāve*-in the emotion; *anugati*-following; *samāḥ śabde*-by this word samāḥ; *kahe*-it says; *śrutira*-of the persons known as the śrutis; *gopī-deha*-the bodies of gopīs; *prāpti*-attainment.



TRANSLATION



"The word 'sama-dṛśaḥ,' mentioned in the fourth line of the previous verse, means 'following the mood of the gopīs.' The word 'samāḥ' means 'the śrutis' attaining a body like those of the gopīs.'





TEXT 226





'aṅghri-padma-sudhā'ya kahe 'kṛṣṇa-saṅgānanda'



vidhi-mārge nā pāiye vraje kṛṣṇa-candra



SYNONYMS



*aṅghri-padma-sudhāya*-by the nectar derived from the lotus feet of Kṛṣṇa; *kahe*-it says; *kṛṣṇa*-saṅga-ānanda-transcendental bliss by the association of Kṛṣṇa; *vidhi*-mārge-on the path of regulative principles; *nā pāiye*-one does not get; *vraje*-in Goloka Vṛndāvana; *kṛṣṇa-candra*-Lord Kṛṣṇa.



TRANSLATION



"The word 'aṅghri-padma-sudhā' means 'associating intimately with Kṛṣṇa.' One can attain such perfection only by spontaneous love of God. One cannot obtain Kṛṣṇa in Goloka Vṛndāvana simply by serving the Lord according to regulative principles.





TEXT 227





nāyaṁ sukhāpo bhagavān



dehināṁ gopikā-sutaḥ



jñānināṁ cātma-bhūtānāṁ



yathā bhakti-matām iha



SYNONYMS



*na*-not; *ayam*-this Lord Śrī Kṛṣṇa; *sukha-āpaḥ*-easily available; *bhagavān*-the Supreme Personality of Godhead; *dehinām*-for materialistic persons who have accepted the body as the self; *gopikā-sutaḥ*-the son of mother Yaśodā; *jñāninām*-for persons addicted to mental speculation; *ca*-and; *ātma-bhūtānām*-for persons performing severe austerities and penances; *yathā*-as; *bhakti-matām*-for persons engaged in spontaneous devotional service; *iha*-in this world.



TRANSLATION



" 'The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.9.21) is spoken by Śrīla Śukadeva Gosvāmī. It appears within a passage in which he glorifies mother Yaśodā and other devotees of Kṛṣṇa by describing how they can subjugate Him with their love.





TEXT 228





ataeva gopī-bhāva kari aṅgīkāra



rātri-dina cinte rādhā-kṛṣṇera vihāra



SYNONYMS



*ataeva*-therefore; *gopī-bhāva*-the loving mood of the gopīs; *kari*-making; *aṅgīkāra*-acceptance; *rātri*-dina-day and night; *cinte*-one thinks; *rādhā-kṛṣṇera*-of Rādhā and Kṛṣṇa; *vihāra*-the pastimes.



TRANSLATION



"Therefore one should accept the mood of the gopīs in their service. In such a transcendental mood, one should always think of the pastimes of Śrī Rādhā and Kṛṣṇa.





TEXT 229





siddha-dehe cinti' kare tāhāṅñi sevana



sakhī-bhāve pāya rādhā-kṛṣṇera caraṇa



SYNONYMS



*siddha-dehe*-in the perfected stage; *cinti'*-by remembering; *kare*-does; *tāhāṅñi*-in the spiritual world; *sevana*-service; *sakhī-bhāve*-in mood of the gopīs; *pāya*-gets; *rādhā-kṛṣṇera*-of Rādhā and Kṛṣṇa; *caraṇa*-the lotus feet.



TRANSLATION



"After thinking of Rādhā and Kṛṣṇa and Their pastimes for a long time and after getting completely free from material contamination, one is transferred to the spiritual world. There the devotee attains an opportunity to serve Rādhā and Kṛṣṇa as one of the gopīs.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that the word siddha-deha, "perfected spiritual body," refers to a body beyond the material gross body composed of five elements and the subtle astral body composed of mind, intelligence and false ego. In other words, one attains a completely spiritual body fit to render service to the transcendental couple Rādhā and Kṛṣṇa: sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam.





When one is situated in his spiritual body, which is beyond this gross and subtle material body, he is fit to serve Rādhā and Kṛṣṇa. That body is called siddha-deha. The living entity attains a particular type of gross body in accordance with his past activities and mental condition. In this life the mental condition changes in different ways, and the same living entity gets another body in the next life according to his desires. The mind, intelligence and false ego are always engaged in an attempt to dominate material nature. According to that subtle astral body, one attains a gross body to enjoy the objects of one's desires. According to the activities of the present body, one prepares another subtle body. And according to the subtle body, one attains another gross body. This is the process of material existence. However, when one is spiritually situated and does not desire a gross or subtle body, he attains his original spiritual body. As confirmed by the *Bhagavad-gītā* (4.9): tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna.



One is elevated to the spiritual world by the spiritual body and is situated either in Goloka Vṛndāvana or in another Vaikuṇṭha planet. In the spiritual body there are no longer material desires, and one is fully satisfied by rendering service to the Supreme Personality of Godhead, Rādhā and Kṛṣṇa. This is the platform of bhakti (hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate). When the spiritual body, mind and senses are completely purified, one can render service to the Supreme Personality of Godhead and His consort. In Vaikuṇṭha the consort is Lakṣmī, and in Goloka Vṛndāvana the consort is Śrīmatī Rādhārāṇī. In the spiritual body, free from material contamination, one can serve Rādhā-Kṛṣṇa and Lakṣmī-Nārāyaṇa. When one is thus spiritually situated, he no longer thinks of his own personal sense gratification. This spiritual body is called siddha-deha, the body by which one can render transcendental service unto Rādhā and Kṛṣṇa. The process is that of engaging the transcendental senses in loving devotional service. This verse specifically mentions, sakhī-bhāve pāya rādhā-kṛṣṇera caraṇa: only transcendentally elevated persons in the mood of the gopīs can engage in the service of the lotus feet of Rādhā and Kṛṣṇa.





TEXT 230





gopī-ānugatya vinā aiśvarya-jñāne



bhajileha nāhi pāya vrajendra-nandane



SYNONYMS



*gopī-ānugatya*-subservience to the gopīs; *vinā*-without; *aiśvarya-jñāne*-in the knowledge of opulence; *bhajileha*-if serving the Supreme Lord; *nāhi*-not; *pāya*-gets; *vrajendra-nandane*-the son of Mahārāja Nanda, Kṛṣṇa.



TRANSLATION



"Unless one follows in the footsteps of the gopīs, he cannot attain the service of the lotus feet of Kṛṣṇa, the son of Nanda Mahārāja. If one is overcome by knowledge of the Lord's opulence, he cannot attain the Lord's lotus feet, even though he is engaged in devotional service.



PURPORT



One can worship Lakṣmī-Nārāyaṇa by the process of vidhi-mārga, worshiping the Lord with regulative principles according to the instructions of the śāstra and the spiritual master. But the Supreme Personality of Godhead, Rādhā-Kṛṣṇa, cannot be directly worshiped by this process. The dealings between Rādhā and Kṛṣṇa and the gopīs are devoid of the opulences of Lakṣmī-Nārāyaṇa. The process of vidhi-mārga, following the regulative principles, is utilized in the worship of Lakṣmī-Nārāyaṇa, whereas the process of spontaneous service-following in the footsteps of the gopīs, who are the denizens of Vṛndāvana-is transcendentally more advanced and is the process whereby Rādhā and Kṛṣṇa are worshiped. One cannot attain this elevated position while worshiping the Lord in His opulence. Those attracted by the conjugal love between Rādhā and Kṛṣṇa must follow in the footsteps of the gopīs. Only then is it possible to enter into the Lord's service in Goloka Vṛndāvana and directly associate with Rādhā and Kṛṣṇa.





TEXT 231





tāhāte dṛṣṭānta--lakṣmī karila bhajana



tathāpi nā pāila vraje vrajendra-nandana



SYNONYMS



*tāhāte*-in that; *dṛṣṭānta*-the evidence; *lakṣmī*-the goddess of fortune; *karila*-did; *bhajana*-worship; *tathāpi*-still; *nā*-not; *pāila*-got; *vraje*-in Vṛndāvana; *vrajendra-nandana*-the son of Mahārāja Nanda, Kṛṣṇa.



TRANSLATION



"The unspoken example in this connection is the goddess of fortune, who worshiped Lord Kṛṣṇa in order to attain His pastimes in Vṛndāvana. But due to her opulent life-style, she could not attain the service of Kṛṣṇa in Vṛndāvana.





TEXT 232





nāyaṁ śriyo 'ṅga u nitānta-rateḥ prasādaḥ



svar-yoṣitāṁ nalina-gandha-rucāṁ kuto 'nyāḥ



rāsotsave 'sya bhuja-daṇḍa-gṛhīta-kaṇṭha-



labdhāśiṣāṁ ya udagād vraja-sundarīṇām



SYNONYMS



*na*-not; *ayam*-this; *śriyaḥ*-of the goddess of fortune; *aṅge*-on the chest; *u*-alas; *nitānta-rateḥ*-who is very intimately related; *prasādaḥ*-the favor; *svaḥ*-of the heavenly planets; *yoṣitām*-of women; *nalina*-of the lotus flower; *gandha*-having the aroma; *rucām*-and bodily luster; *kutaḥ*-much less; *anyāḥ*-others; *rāsa-utsave*-in the festival of the rāsa dance; *asya*-of Lord Śrī Kṛṣṇa; *bhuja-daṇḍa*-by the arms; *gṛhīta*-embraced; *kaṇṭha*-their necks; *labdha-āśiṣām*-who achieved such a blessing; *yaḥ*-which; *udagāt*-became manifest; *vraja-sundarīṇām*-of the beautiful gopīs, the transcendental girls of Vrajabhūmi.



TRANSLATION



" 'When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced around the neck by the Lord's arms. This transcendental favor was never enjoyed by the goddess of fortune or other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls from the heavenly planets, whose bodily luster and aroma exactly resemble a lotus flower. And what to speak of worldly women who are very beautiful according to the material estimation?' "



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.47.60).





TEXT 233





eta śuni' prabhu tāṅre kaila āliṅgana



dui jane galāgali karena krandana



SYNONYMS



*eta śuni'*-hearing so much; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tāṅre*-unto Rāmānanda Rāya; *kaila*-did; *āliṅgana*-embracing; *dui jane*-both of them; *galāgali*-embracing shoulder to shoulder; *karena*-did; *krandana*-crying.



TRANSLATION



After hearing this, Lord Śrī Caitanya Mahāprabhu embraced Rāmānanda Rāya, and both of them, embracing shoulder to shoulder, began to cry.





TEXT 234





ei-mata premāveśe rātri goṅāilā



prātaḥ-kāle nija-nija-kārye duṅhe gelā



SYNONYMS



*ei-mata*-in this way; *prema-āveśe*-in ecstatic love of Godhead; *rātri*-the night; *goṅāilā*-passed; *prātaḥ-kāle*-in the morning; *nija-nija-kārye*-to their own respective duties; *duṅhe*-both of them; *gelā*-departed.



TRANSLATION



The entire night was passed in this way, in ecstatic love of Godhead. In the morning they both departed to tend to their respective duties.





TEXT 235





vidāya-samaye prabhura caraṇe dhariyā



rāmānanda rāya kahe vinati kariyā



SYNONYMS



*vidāya*-samaye-at the point of departure; *prabhura caraṇe*-the lotus feet of Lord Śrī Caitanya Mahāprabhu; *dhariyā*-capturing; *rāmānanda rāya*-Rāmānanda Rāya; *kahe*-says; *vinati kariyā*-with great humility.



TRANSLATION



Before departing from Śrī Caitanya Mahāprabhu, Rāmānanda Rāya fell to the ground and caught hold of the Lord's lotus feet. He then spoke submissively as follows.





TEXT 236





'more kṛpā karite tomāra ihāṅ āgamana



dina daśa rahi' śodha mora duṣṭa mana



SYNONYMS



*more*-unto me; *kṛpā*-mercy; *karite*-to do; *tomāra*-Your; *ihāṅ*-here; *āgamana*-coming; *dina daśa rahi'*-remaining at least ten days; *śodha*-purify; *mora*-my; *duṣṭa mana*-polluted mind.



TRANSLATION



Śrī Rāmānanda Rāya said, "You have come here just to show me Your causeless mercy. Therefore stay here for at least ten days and purify my polluted mind.





TEXT 237





tomā vinā anya nāhi jīva uddhārite



tomā vinā anya nāhi kṛṣṇa-prema dite'



SYNONYMS



*tomā vinā*-without You; *anya*-anyone else; *nāhi*-there is not; *jīva*-the living entity; *uddhārite*-to liberate; *tomā vinā*-without You; *anya*-anyone else; *nāhi*-there is not; *kṛṣṇa-prema dite*-to bestow love of Kṛṣṇa.



TRANSLATION



"But for You, there is no one who can deliver all the living entities, for You alone can deliver love of Kṛṣṇa."





TEXT 238





prabhu kahe,--āilāṅa śuni' tomāra guṇa



kṛṣṇa-kathā śuni, śuddha karāite mana



SYNONYMS



*prabhu kahe*-the Lord said; *āilāṅa*-I have come; *śuni'*-hearing; *tomāra*-your; *guṇa*-qualities; *kṛṣṇa*-kathā-these topics about Kṛṣṇa; *śuni*-I hear; *śuddha karāite*-just to make pure; *mana*-the mind.



TRANSLATION



The Lord replied, "Having heard about your good qualities, I have come here. I have come to hear about Kṛṣṇa from you and thus purify My mind.





TEXT 239





yaiche śuniluṅ, taiche dekhiluṅ tomāra mahimā



rādhā-kṛṣṇa-premarasa-jñānera tumi sīmā



SYNONYMS



*yaiche*-as much; *śuniluṅ*-as I have heard; *taiche*-that much; *dekhiluṅ*-I have seen; *tomāra mahimā*-your glories; *rādhā-kṛṣṇa-prema-rasa-jñānera*-of transcendental knowledge about the loving affairs of Rādhā and Kṛṣṇa; *tumi*-you; *sīmā*-the ultimate goal.



TRANSLATION



"Now that I have actually seen your glories, what I heard about you is confirmed. As far as the pastimes of Rādhā and Kṛṣṇa in a loving mood are concerned, you are the limit of knowledge."



PURPORT



Śrī Caitanya Mahāprabhu found Rāmānanda Rāya to be the best authority in transcendental knowledge of the loving affairs between Rādhā and Kṛṣṇa. In this verse the Lord actually states that Rāmānanda Rāya was the limit of this knowledge.





TEXT 240





daśa dinera kā-kathā yāvat āmi jība'



tāvat tomāra saṅga chāḍite nāriba



SYNONYMS



*daśa dinera*-of ten days; *kā-kathā*-what to speak; *yāvat*-as long as; *āmi*-I; *jība'*-shall live; *tāvat*-that long; *tomāra*-of you; *saṅga*-the association; *chāḍite*-to give up; *nāriba*-I shall not be able.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "To say nothing of ten days, as long as I live I shall find it impossible to give up your company.





TEXT 241





nīlācale tumi-āmi thākiba eka-saṅge



sukhe goṅāiba kāla kṛṣṇa-kathā-raṅge



SYNONYMS



*nīlācale*-in Jagannātha Purī; *tumi*-you; *āmi*-I; *thākiba*-shall stay; *eka*-saṅge-together; *sukhe*-in happiness; *goṅāiba*-will pass; *kāla*-time; *kṛṣṇa-kathā-raṅge*-in the joy of talking about Kṛṣṇa.



TRANSLATION



"You and I shall remain together at Jagannātha Purī. We shall pass our time together in joy, talking about Kṛṣṇa and His pastimes."





TEXT 242





eta bali' duṅhe nija-nija kārye gelā



sandhyā-kāle rāya punaḥ āsiyā mililā



SYNONYMS



*eta bali'*-saying this; *duṅhe*-both of them; *nija*-nija-their own respective; *kārye*-in the duties; *gelā*-departed; *sandhyā-kāle*-in the evening; *rāya*-Rāmānanda Rāya; *punaḥ*-again; *āsiyā*-coming there; *mililā*-met.



TRANSLATION



In this way they both departed to perform their respective duties. Then, in the evening, Rāmānanda Rāya returned to see Lord Caitanya Mahāprabhu.





TEXT 243





anyonye mili' duṅhe nibhṛte vasiyā



praśnottara-goṣṭhī kahe ānandita hañā



SYNONYMS



*anyonye*-each another; *mili'*-meeting; *duṅhe*-both of them; *nibhṛte*-in a secluded place; *vasiyā*-sitting; *praśna-uttara*-of questions and answers; *goṣṭhī*-a discussion; *kahe*-spoke; *ānandita*-jubilant; *hañā*-becoming.



TRANSLATION



Thus they met time and time again, sitting in a secluded place and jubilantly discussing devotional service by the question and answer process.





TEXT 244





prabhu puche, rāmānanda karena uttara



ei mata sei rātre kathā paraspara



SYNONYMS



*prabhu puche*-the Lord inquires; *rāmānanda*-Rāya Rāmānanda; *karena*-gives; *uttara*-answers; *ei mata*-in this way; *sei rātre*-on that night; *kathā*-discussion; *paraspara*-mutual.



TRANSLATION



Śrī Caitanya Mahāprabhu asked the questions, and Śrī Rāmānanda Rāya gave the answers. In this way they were engaged in discussion throughout the night.





TEXT 245





prabhu kahe,--"kon vidyā vidyā-madhye sāra?"



rāya kahe,--"kṛṣṇa-bhakti vinā vidyā nāhi āra"



SYNONYMS



*prabhu kahe*-the Lord inquired; *kon*-what; *vidyā*-knowledge; *vidyā-madhye*-in the midst of knowledge; *sāra*-the most important; *rāya kahe*-Rāmānanda Rāya answered; *kṛṣṇa*-bhakti-devotional service to Kṛṣṇa; *vinā*-except; *vidyā*-education; *nāhi*-there is not; *āra*-any other.



TRANSLATION



On one occasion the Lord inquired, "Of all types of education, which is the most important?" Rāmānanda Rāya replied, "No education is important other than the transcendental devotional service of Kṛṣṇa."



PURPORT



Texts 245 to 257 are all questions and answers between Śrī Caitanya Mahāprabhu and Rāmānanda Rāya. In these exchanges there is an attempt to show the difference between material and spiritual existence. Education in Kṛṣṇa consciousness is always transcendental and is the best of all forms of education. Material education aims at increasing the activities of material sense gratification. Beyond material sense gratification is another negative form of knowledge called brahma-vidyā, or transcendental knowledge. But beyond that brahma-vidyā, or knowledge of the impersonal Brahman, is knowledge of devotional service to the Supreme Lord, Viṣṇu. This knowledge is higher. And higher still is devotional service to Lord Kṛṣṇa, which is the topmost form of education. According to *Śrīmad-Bhāgavatam* (4.29.49): tat karma hari-toṣaṁ yat sā vidyā tan-matir yayā: "Work meant for pleasing the Supreme Lord is the best, and education that enhances one's Kṛṣṇa consciousness is the best."





Also, according to *Śrīmad-Bhāgavatam* (7.5.23-24):



śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyam

sakhyam ātma-nivedanam



iti puṁsārpitā viṣṇau

bhaktiś cen nava-lakṣaṇā

kriyeta bhagavaty addhā

tan manye 'dhītam uttamam



This is a statement given by Prahlāda Mahārāja in answer to a question raised by his father. Prahlāda Mahārāja said, "To hear or chant about Lord Viṣṇu, to remember Him, to serve His lotus feet, to worship Him, to offer prayers to Him, to become His servant and His friend, to sacrifice everything for His service-all these are varieties of devotional service. One who is engaged in such activities is understood to be educated to the topmost perfection."





TEXT 246





'kīrti-gaṇa-madhye jīvera kon baḍa kīrti?'



'kṛṣṇa-bhakta baliyā yāṅhāra haya khyāti'



SYNONYMS



*kīrti*-gaṇa-madhye-among glorious activities; *jīvera*-of the living entity; *kon*-which; *baḍa*-greatest; *kīrti*-glory; *kṛṣṇa-bhakta*-a devotee of Lord Kṛṣṇa; *baliyā*-as; *yāṅhāra*-of whom; *haya*-there is; *khyāti*-the reputation.



TRANSLATION



Śrī Caitanya Mahāprabhu then asked Rāmānanda Rāya, "Out of all glorious activities, which is the most glorious?" Rāmānanda Rāya replied, "That person who is reputed to be a devotee of Lord Kṛṣṇa enjoys the utmost fame and glory."



PURPORT



The greatest reputation a living being can have is to be a devotee of Kṛṣṇa and to act in Kṛṣṇa consciousness. In the material world everyone is trying to be famous by accumulating a large bank balance or material opulence. There is a steady competition among karmīs attempting to advance in a wealthy society. The whole world is turning in accordance with that competitive mood. But this kind of name and fame is temporary, for it lasts only as long as the temporary material body exists. One may become famous as a brahma-jñānī, an impersonalist scholar, or one may become a materially opulent person. In either case, such reputations are inferior to the reputation of Kṛṣṇa's devotee. In the Garuḍa Purāṇa it is said:





kalau bhāgavataṁ nāma

durlabhaṁ naiva labhyate

brahma-rudra-padotkṛṣṭaṁ

guruṇā kathitaṁ mama



"In this Age of Kali, the fame of one who is known as a great devotee is very rare. However, such a position is superior to that of the great demigods like Brahmā and Mahādeva. This is the opinion of all spiritual masters."





In the Itihāsa-samuccaya, Nārada tells Puṇḍarīka:



janmāntara-sahasreṣu

yasya syād buddhir īdṛśī

dāso 'haṁ vāsudevasya

sarvāḹ lokān samuddharet



"After many, many births, when a person realizes that he is the eternal servant of Vāsudeva, he can deliver all the worlds."





In the Ādi Purāṇa, in a conversation between Kṛṣṇa and Arjuna, it is said, bhaktānām anugacchanti muktayaḥ śrutibhiḥ saha: "The most exalted position of liberation is given by Vedic knowledge. Everyone follows in the footsteps of the devotee."



Similarly, in the Bṛhan-nāradīya Purāṇa, it is further stated, adyāpi ca muni-śreṣṭhā brahmādyā api devatāḥ: "Until now, even the great demigods like Brahmā and Lord Śiva did not know the influence of a devotee."



The Garuḍa Purāṇa similarly states:



brāhmaṇānāṁ sahasrebhyaḥ

satra-yājī viśiṣyate

satra-yāji-sahasrebhyaḥ

sarva-vedānta-pāragaḥ



sarva-vedānta-vit-koṭyā

viṣṇu-bhakto viśiṣyate

vaiṣṇavānāṁ sahasrebhya

ekānty eko viśiṣyate



"It is said that out of thousands of brāhmaṇas, one is qualified to perform sacrifices, and out of many thousands of such qualified brāhmaṇas expert in sacrificial offerings, one learned brāhmaṇa may have passed beyond all Vedic knowledge. He is considered the best among all these brāhmaṇas. And yet, out of thousands of such brāhmaṇas who have surpassed Vedic knowledge, one person may be a viṣṇu-bhakta, and he is most famous. Out of many thousands of such Vaiṣṇavas, one who is completely fixed in the service of Lord Kṛṣṇa is most famous. Indeed, a person who is completely devoted to the service of the Lord certainly returns home, back to Godhead."





There is also the following statement in *Śrīmad-Bhāgavatam* (3.13.4):



śrutasya puṁsāṁ sucira-śramasya

nanv añjasā sūribhir īḍito 'rthaḥ

tat-tad-guṇānuśravaṇaṁ mukunda-

pādāravindaṁ hṛdayeṣu yeṣām



"After much hard labor, a person highly learned in Vedic literature certainly becomes very famous. However, one who is always hearing and chanting the glories of the lotus feet of Mukunda within his heart is certainly superior."





In the Nārāyaṇa-vyūha-stava it is said:



nāhaṁ brahmāpi bhūyāsaṁ

tvad-bhakti-rahito hare

tvayi bhaktas tu kīṭo 'pi

bhūyāsaṁ janma-janmasu



"I do not aspire to take birth as a Brahmā if that Brahmā is not a devotee of the Lord. I shall be satisfied simply to take birth as an insect if I am given a chance to remain in the house of a devotee,"





There are many similar verses in *Śrīmad-Bhāgavatam*, especially 3.25.38, 4.24.29, 4.31.22, 7.9.24, and 10.14.30.



It was Lord Śiva who said: "I do not know the truth about Kṛṣṇa, but a devotee of Lord Kṛṣṇa knows all the truth. Out of all the devotees of Lord Kṛṣṇa, Prahlāda is the greatest."



Above Prahlāda, the Pāṇḍavas are supposedly more advanced. Above the Pāṇḍavas are the members of the Yadu dynasty, who are even more advanced. In the Yadu dynasty, Uddhava is the furthest advanced, and above Uddhava are the damsels of Vraja-dhāma, the gopīs themselves.



In the Bṛhad-vāmana Purāṇa, Lord Brahmā tells Bhṛgu:



ṣaṣṭi-varṣa-sahasrāṇi

mayā taptaṁ tapaḥ purā

nanda-gopa-vraja-strīṇāṁ

pāda-reṇūpalabdhaye



"I underwent meditation and austerities for sixty thousand years just to understand the dust of the lotus feet of the gopīs. Still, I could not understand it. To say nothing of me, even Lord Śiva, Lord Śeṣa and the goddess of fortune Lakṣmī could not understand it."





In the Ādi Purāṇa the Supreme Personality of Godhead Himself says:



na tathā me priyatamo

brahmā rudraś ca pārthiva

na ca lakṣmīr na cātmā ca

yathā gopī-jano mama



"Lord Brahmā, Lord Śiva, the goddess of fortune and even My own self are not as dear to Me as the gopīs." Of all the gopīs, Śrīmatī Rādhārāṇī is the topmost. Rūpa Gosvāmī and Sanātana Gosvāmī are the most exalted servitors of Śrīmatī Rādhārāṇī and Lord Śrī Caitanya Mahāprabhu. Those who adhere to their service are known as rūpānuga devotees. Caitanya-candrāmṛta (26) gives the following statement about Śrīla Rūpa Gosvāmī:





āstāṁ vairāgya-koṭir bhavatu śama-dama-kṣānti-maitry-ādi-koṭis

tattvānudhyāna-koṭir bhavatu bhavatu vā vaiṣṇavī bhakti-koṭiḥ

koṭy-aṁśo 'py asya na syāt tad api guṇa-gaṇo yaḥ svataḥ-siddha āste

śrīmac-caitanyacandra-priya-caraṇa-nakha-jyotir āmoda-bhājām



The qualities of one engaged in the service of Lord Śrī Caitanya Mahāprabhu-such as reputation, austerities, penances and knowledge-are not to be compared to the good qualities of others. Such is the perfection of a devotee always engaged in the service of Śrī Caitanya Mahāprabhu.





TEXT 247





'sampattira madhye jīvera kon sampatti gaṇi?'



'rādhā-kṛṣṇe prema yāṅra, sei baḍa dhanī'



SYNONYMS



*sampattira*-riches; *madhye*-among; *jīvera*-of the living entities; *kon*-what; *sampatti*-the wealth; *gaṇi*-we accept; *rādhā-kṛṣṇe*-to Śrīmatī Rādhārāṇī and Kṛṣṇa; *prema*-loving service; *yāṅra*-whose; *sei*-he; *baḍa*-very great; *dhanī*-capitalist.



TRANSLATION



Śrī Caitanya Mahāprabhu asked, "Of the many capitalists who possess great riches, who is the topmost?" Rāmānanda Rāya replied, "He who is richest in love for Rādhā and Kṛṣṇa is the greatest capitalist."



PURPORT



Everyone in this material world is attempting to acquire riches to satisfy the senses. Actually no one cares for anything other than acquiring material possessions and maintaining them. The wealthy are generally accepted as the most important personalities in this material world, but when we compare a material man of wealth to one wealthy in devotional service to Rādhā and Kṛṣṇa, the latter is found to be the greatest capitalist. According to *Śrīmad-Bhāgavatam* (10.39.2):





kim alabhyaṁ bhagavati

prasanne śrī-niketane

tathāpi tat-parā rājan

na hi vāñchanti kiñcana



"What is difficult for the devotees of Lord Kṛṣṇa, who is the shelter of the goddess of fortune? Although such devotees can obtain anything, O King, they do not desire anything."





TEXT 248





'duḥkha-madhye kona duḥkha haya gurutara?'



'kṛṣṇa-bhakta-viraha vinā duḥkha nāhi dekhi para'



SYNONYMS



*duḥkha*-madhye-among the miserable conditions of life; *kona*-what; *duḥkha*-misery; *haya*-is; *gurutara*-more painful; *kṛṣṇa*-bhakta-viraha-separation from the devotee of Lord Kṛṣṇa; *vinā*-besides; *duḥkha*-unhappiness; *nāhi*-there is not; *dekhi*-I see; *para*-other.



TRANSLATION



Śrī Caitanya Mahāprabhu asked, "Of all kinds of distress, what is the most painful?"



Śrī Rāmānanda Rāya replied, "Apart from separation from the devotee of Kṛṣṇa, I know of no unbearable unhappiness."



PURPORT



Concerning this, the Lord states in the Vedic literature:





mām anārādhya duḥkhārtaḥ

kuṭumbāsakta-mānasaḥ

sat-saṅga-rahito martyo

vṛddha-sevā-paricyutaḥ



"A person who does not worship Me, who is unduly attached to family and who does not stick to devotional service must be considered a most unhappy person. Similarly, one who does not associate with Vaiṣṇavas, or who does not render service to his superior, is also a most unhappy person."





There is also a statement given in the Bṛhad-bhāgavatāmṛta (1.5.51):



sva-jīvanādhikaṁ prārthyaṁ

śrī-viṣṇu-jana-saṅgataḥ

vicchedena kṣaṇaṁ cātra

na sukhāṁśaṁ labhāmahe



"[King Yudhiṣṭhira said:] 'Out of all kinds of desirable things experienced in the life of a living entity, association with the devotees of the Lord is the greatest. When we are separated from a devotee even for a moment, we cannot enjoy happiness.' "





TEXT 249





'mukta-madhye kon jīva mukta kari' māni?'



'kṛṣṇa-prema yāṅra, sei mukta-śiromaṇi'



SYNONYMS



*mukta*-madhye-among the liberated; *kon*-what; *jīva*-living entity; *mukta*-liberated; *kari'*-considering as; *māni*-We accept; *kṛṣṇa-prema*-one who loves Kṛṣṇa; *yāṅra*-of whom; *sei*-such a person; *mukta-śiromaṇi*-the topmost of all liberated souls.



TRANSLATION



Śrī Caitanya Mahāprabhu then inquired, "Out of all liberated persons, who should be accepted as the greatest?"



Rāmānanda Rāya replied, "He who has love for Kṛṣṇa has attained the topmost liberation."



PURPORT



In *Śrīmad-Bhāgavatam* (6.14.5), it is said:





muktānām api siddhānāṁ

nārāyaṇa-parāyaṇaḥ

su-durlabhaḥ praśāntātmā

kotiṣv api mahā-mune



"O great sage, of the many millions of liberated persons and of the millions who have attained perfection, he who is a devotee of Lord Nārāyaṇa is very, very rare. Indeed, he is the most perfect and peaceful person."





TEXT 250





'gāna-madhye kona gāna--jīvera nija dharma?'



'rādhā-kṛṣṇera prema-keli'--yei gītera marma'



SYNONYMS



*gāna*-madhye-among songs; *kona gāna*-which song; *jīvera*-of the living entity; *nija*-his own; *dharma*-religion; *rādhā-kṛṣṇera prema-keli*-the loving affairs of Rādhā and Kṛṣṇa; *yei*-which; *gītera*-of the song; *marma*-purport.



TRANSLATION



Śrī Caitanya Mahāprabhu next asked Rāmānanda Rāya, "Among many songs, which song is to be considered the actual religion of the living entity?"



Rāmānanda Rāya replied, "That song describing the loving affairs of Śrī Rādhā and Kṛṣṇa is superior to all other songs."



PURPORT



As stated in *Śrīmad-Bhāgavatam* (10.33.36):





anugrahāya bhakūtānāṁ

mānuṣaṁ deham āsthitaḥ

bhajate tādṛśīḥ krīḍā

yāḥ śrutvā tat-paro bhavet



"Lord Kṛṣṇa descends apparently as a human being, and He exhibits His transcendental pastimes in Vṛndāvana so that the conditioned soul may be attracted to hearing His transcendental activities." Nondevotees are strictly prohibited from participating in songs celebrating the loving affairs of Rādhā and Kṛṣṇa. Unless one is a devotee, it is very dangerous to hear the songs about the pastimes of Rādhā and Kṛṣṇa that were written by Jayadeva Gosvāmī, Caṇḍīdāsa and other exalted devotees. Lord Śiva drank an ocean of poison, but one should not imitate this. One must first become a pure devotee of Lord Kṛṣṇa. Only then can one enjoy hearing the songs of Jayadeva and relish transcendental bliss. If one simply imitates the activities of Lord Śiva and drinks poison, one will certainly meet with death.





Talks between Lord Śrī Caitanya Mahāprabhu and Rāmānanda Rāya were meant for advanced devotees only. Those who are on the mundane platform and who study these talks in order to put forward some thesis for a Ph.D. will not be able to understand them. Instead, these conversations will have a poisonous effect.





TEXT 251





'śreyo-madhye kona śreyaḥ jīvera haya sāra?'



'kṛṣṇa-bhakta-saṅga vinā śreyaḥ nāhi āra'



SYNONYMS



*śreyaḥ*-madhye-among beneficial activities; *kona*-which; *śreyaḥ*-beneficial function; *jīvera*-of the living entity; *haya*-is; *sāra*-the essence; *kṛṣṇa-bhakta-saṅga*-for associating with the devotees of Lord Kṛṣṇa; *vinā*-except; *śreyaḥ*-beneficial activity; *nāhi*-there is not; *āra*-another.



TRANSLATION



"Out of all auspicious and beneficial activities, which is best for the living entity?"



Rāmānanda Rāya replied, "The only auspicious activity is association with the devotees of Kṛṣṇa."



PURPORT



According to *Śrīmad-Bhāgavatam* (11.2.30):





ata ātyantikaṁ kṣemaṁ

pṛcchāmo bhavato 'naghāḥ

saṁsāre 'smin kṣaṇārdho 'pi

sat-saṅgaḥ śevadhir nṛṇām



"We are asking you to tell us what is the most perfect welfare activity. I think that in this material world, association with devotees-even if it be for a moment-is the greatest treasure house for mankind."





TEXT 252





'kāṅhāra smaraṇa jīva karibe anukṣaṇa?'



'kṛṣṇa-nāma-guṇa-līlā--pradhāna smaraṇa'



SYNONYMS



*kāṅhāra*-of whom; *smaraṇa*-remembering; *jīva*-the living entity; *karibe*-should do; *anukṣaṇa*-constantly; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *guṇa*-līlā-His qualities and pastimes; *pradhāna smaraṇa*-most important remembrance.



TRANSLATION



Śrī Caitanya Mahāprabhu asked, "What should all living entities constantly remember?"



Rāmānanda Rāya replied, "The chief objects of remembrance are always the Lord's holy name, qualities and pastimes."



PURPORT



*Śrīmad-Bhāgavatam* (2.2.36) states:





tasmāt sarvātmanā rājan

hariḥ sarvatra sarvadā

śrotavyaḥ kīrtitavyaś ca

smartavyo bhagavān nṛṇām



"[Śukadeva Gosvāmī concludes:] 'The business of the living entity is to always remember the Supreme Personality of Godhead in every circumstance. The Lord should be heard about, glorified and remembered by all human beings.' "





TEXT 253





'dhyeya-madhye jīvera kartavya kon dhyāna?'



'rādhā-kṛṣṇa-padāmbuja-dhyāna--pradhāna'



SYNONYMS



*dhyeya*-madhye-out of all types of meditation; *jīvera*-of the living entity; *kartavya*-the duty; *kon*-what; *dhyāna*-meditation; *rādhā*-kṛṣṇa-pada-ambuja-on the lotus feet of Rādhā and Kṛṣṇa; *dhyāna*-meditation; *pradhāna*-is the chief.



TRANSLATION



Śrī Caitanya Mahāprabhu further inquired, "Out of many types of meditation, which is required for all living entities?"



Śrīla Rāmānanda Rāya replied, "The chief duty of every living entity is to meditate upon the lotus feet of Rādhā and Kṛṣṇa."



PURPORT



*Śrīmad-Bhāgavatam* (1.2.14) states:





tasmād ekena manasā

bhagavān sātvatāṁ patiḥ

śrotavyaḥ kīrtitavyaś ca

dhyeyaḥ pūjyaś ca nityadā



"[Sūta Gosvāmī replied to the sages headed by Śaunaka:] 'Everyone should very attentively listen to the pastimes of the Supreme Personality of Godhead. One should glorify His activities and meditate upon Him regularly.' "





TEXT 254





'sarva tyaji' jīvera kartavya kāhāṅ vāsa?'



'vraja-bhūmi vṛndāvana yāhāṅ līlā-rāsa'



SYNONYMS



*sarva*-everything; *tyaji'*-giving up; *jīvera*-of the living entity; *kartavya*-to be done; *kāhāṅ*-where; *vāsa*-residence; *vraja-bhūmi*-the land known as Vrajabhūmi; *vṛndāvana*-the holy place named Vṛndāvana; *yāhāṅ*-where; *līlā-rāsa*-Lord Kṛṣṇa performed His rāsa dance.



TRANSLATION



Śrī Caitanya Mahāprabhu asked, "Where should the living entity live, abandoning all other places?"



Rāmānanda Rāya replied, "The holy place known as Vṛndāvana or Vrajabhūmi, where the Lord performed His rāsa dance."



PURPORT



According to *Śrīmad-Bhāgavatam* (10.47.61):





āsām aho caraṇa-reṇu-juṣām ahaṁ syām

vṛndāvane kim api gulma-latauṣadhīnām

yā dustyajaṁ sva-janam ārya-pathaṁ ca hitvā

bhejur mukunda-padavīṁ śrutibhir vimṛgyām



"[Uddhava said:] 'Let me become one of Vṛndāvana's herbs and plants that are trampled by the gopīs, who gave up all connections with family and friends and decided to worship the lotus feet of Mukunda. Those lotus feet are sought by all great saintly persons expert in the study of Vedic literature.' "





TEXT 255





'śravaṇa-madhye jīvera kon śreṣṭha śravaṇa?'



'rādhā-kṛṣṇa-prema-keli karṇa-rasāyana'



SYNONYMS



*śravaṇa*-madhye-out of all topics for hearing; *jīvera*-of the living entity; *kon*-what; *śreṣṭha*-most important; *śravaṇa*-topic of hearing; *rādhā-kṛṣṇa-prema-keli*-the loving affairs between Rādhā and Kṛṣṇa; *karṇa*-rasa-ayana-most pleasing to the ear.



TRANSLATION



Śrī Caitanya Mahāprabhu asked, "Out of all topics people listen to, which is best for all living entities?"



Rāmānanda Rāya replied, "Hearing about the loving affairs between Rādhā and Kṛṣṇa is most pleasing to the ear."



PURPORT



According to *Śrīmad-Bhāgavatam* (10.33.39):





vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ

śraddhānvito 'nuśṛṇuyād atha varṇayed yaḥ

bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ

hṛd-rogam āśv apahinoty acireṇa dhīraḥ



"He who faithfully hears about the dealings between Lord Kṛṣṇa and the gopīs in the rāsa dance and he who describes these activities attain to the perfectional stage of devotional service and simultaneously lose material, lusty desires."





A liberated person who hears about the loving affairs of Rādhā and Kṛṣṇa is not inclined to have lusty desires. One mundane rogue once said that when the Vaiṣṇavas chant the name "Rādhā, Rādhā," he simply remembers a barber's wife named Rādhā. This is a practical example. Unless one is liberated, he should not try to hear about the loving affairs between Rādhā and Kṛṣṇa. If one is not liberated and listens to a relation of the rāsa dance, he may remember his mundane activities and illicit connections with some woman whose name may also be Rādhā. In the conditioned stage one should not even try to remember such things. By practicing the regulative principles, one should rise to the platform of spontaneous attraction for Kṛṣṇa. Then and only then should one hear about rādhā-kṛṣṇa-līlā. Although these affairs may be very pleasing both to conditioned and to liberated souls, the conditioned soul should not try to hear them. The talks between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu are conducted on the platform of liberation.





TEXT 256





'upāsyera madhye kon upāsya pradhāna?'



'śreṣṭha upāsya--yugala 'rādhā-kṛṣṇa' nāma'



SYNONYMS



*upāsyera*-objects of worship; *madhye*-among; *kon*-which; *upāsya*-worshipable object; *pradhāna*-the chief; *śreṣṭha*-the chief; *upāsya*-worshipable object; *yugala*-the couple; *rādhā-kṛṣṇa nāma*-the holy name of Rādhā-Kṛṣṇa, or Hare Kṛṣṇa.



TRANSLATION



Śrī Caitanya Mahāprabhu asked, "Among all worshipable objects, which is the chief?"



Rāmānanda Rāya replied, "The chief worshipable object is the holy name of Rādhā and Kṛṣṇa, the Hare Kṛṣṇa mantra."



PURPORT



According to *Śrīmad-Bhāgavatam* (6.3.22):





etāvān eva loke 'smin

puṁsāṁ dharmaḥ paraḥ smṛtaḥ

bhakti-yogo bhagavati

tan-nāma-grahaṇādibhiḥ



"In this material world the living entity's only business is to accept the path of bhakti-yoga and chant the holy name of the Lord."





TEXT 257





'mukti, bhukti vāñche yei, kāhāṅ duṅhāra gati?'



'sthāvara-deha, deva-deha yaiche avasthiti'



SYNONYMS



*mukti*-liberation; *bhukti*-sense enjoyment; *vāñche*-desires; *yei*-one who; *kāhāṅ*-where; *duṅhāra*-of both of them; *gati*-the destination; *sthāvara-deha*-the body of a tree; *deva-deha*-the body of a demigod; *yaiche*-just as; *avasthiti*-situated.



TRANSLATION



"And what is the destination of those who desire liberation and those who desire sense gratification?" Śrī Caitanya Mahāprabhu asked.



Rāmānanda Rāya replied, "Those who attempt to merge into the existence of the Supreme Lord will have to accept a body like that of a tree. And those who are overly inclined toward sense gratification will attain the bodies of demigods."



PURPORT



Those who desire liberation by merging into the existence of God do not desire sense gratification within the material world. On the other hand, they have no information about serving the lotus feet of the Lord. Consequently, they are doomed to stand like trees for many thousands of years. Although trees are living entities, they are nonmoving. The liberated soul who merges into the existence of the Lord is no better than the trees. Trees also stand in the Lord's existence because material energy and the Lord's energy are the same. Similarly, the Brahman effulgence is also the energy of the Supreme Lord. It is the same whether one remains in the Brahman effulgence or in the material energy because in either there is no spiritual activity. Better situated are those who desire sense gratification and promotion to the heavenly planets. Such people want to enjoy themselves like denizens of heaven in the gardens of paradise. They at least retain their individuality in order to enjoy life. But the impersonalists, who try to lose their individuality, also lose both material and spiritual pleasure. The last destination of the Buddhist philosophers is to become just like a stone, which is immovable and has neither material nor spiritual activity. As far as the hard-working karmīs are concerned, *Śrīmad-Bhāgavatam* states (11.10.23):





iṣṭveha devatā yajñaiḥ

svar-lokaṁ yāti yājñikaḥ

bhuñjīta deva-vat tatra

bhogān divyān nijārjitān



"After performing various sacrificial rituals for elevation to the heavenly planets, the karmīs go there and enjoy themselves with the demigods to the extent that they have obtained the results of pious activities."





In the *Bhagavad-gītā* (9.20-21) Lord Kṛṣṇa states:



trai-vidyā māṁ soma-pāḥ pūta-pāpā

yajñair iṣṭvā svar-gatiṁ prārthayante

te puṇyam āsādya surendra-lokam

aśnanti divyān divi deva-bhogān



te taṁ bhuktvā svarga-lokaṁ viśālaṁ

kṣīṇe puṇye martya-lokaṁ viśanti

evaṁ trayī-dharmam anuprapannā

gatāgataṁ kāma-kāmā labhante



"Those who study the *Vedas* and drink soma juice, seeking the heavenly planets, worship Me indirectly. Purified of sinful reactions, they take birth on the pious, heavenly planet of Indra, where they enjoy godly delights. When they have thus enjoyed vast heavenly sense pleasure and the results of their pious activities are exhausted, they return to this mortal planet again. Thus those who seek sense enjoyment by adhering to the principles of the three *Vedas* achieve only repeated birth and death."





Therefore after finishing the results of pious activities, the karmīs again return to this planet in the form of rain, and they begin their life as grass and plants in the evolutionary process.





TEXT 258





arasa-jña kāka cūṣe jñāna-nimba-phale



rasa-jña kokila khāya premāmra-mukule



SYNONYMS



*arasa*-jña-those who are without mellows; *kāka*-the crows; *cūṣe*-suck; *jñāna*-of knowledge; *nimba*-phale-on the bitter nimba fruit; *rasa*-jña-those who enjoy transcendental mellows; *kokila*-the cuckoos; *khāya*-eat; *prema-āmra-mukule*-the buds of the mango of love of Godhead.



TRANSLATION



Rāmānanda Rāya continued, "Those who are devoid of all transcendental mellows are like the crows that suck the juice from the bitter fruits of the nimba tree of knowledge, whereas those who enjoy mellows are like the cuckoos who eat the buds of the mango tree of love of Godhead."



PURPORT



The speculative process of empiric philosophy is as bitter as the fruit of the nimba tree. Tasting this fruit is the business of crows. In other words, the philosophical process of realizing the Absolute Truth is a process taken up by crowlike men. But the cuckoolike devotees have very sweet voices with which to chant the holy name of the Lord and taste the sweet fruit of the mango tree of love of Godhead. Such devotees relish sweet mellows with the Lord.





TEXT 259





abhāgiyā jñānī āsvādaye śuṣka jñāna



kṛṣṇa-premāmṛta pāna kare bhāgyavān



SYNONYMS



*abhāgiyā*-unfortunate; *jñānī*-the philosophical speculators; *āsvādaye*-taste; *śuṣka*-dry; *jñāna*-empiric knowledge; *kṛṣṇa-prema-amṛta*-the nectar of love of Kṛṣṇa; *pāna*-drinking; *kare*-do; *bhāgyavān*-the fortunate.



TRANSLATION



Rāmānanda Rāya concluded, "The unfortunate empiric philosophers taste the dry process of philosophical knowledge, whereas the devotees regularly drink the nectar of love of Kṛṣṇa. Therefore they are most fortunate of all."





TEXT 260





ei-mata dui jana kṛṣṇa-kathā-rase



nṛtya-gīta-rodane haila rātri-śeṣe



SYNONYMS



*ei-mata*-in this way; *dui jana*-both of them (Lord Caitanya and Rāmānanda Rāya); *kṛṣṇa-kathā-rase*-in the mellows of discussing topics about Kṛṣṇa; *nṛtya-gīta*-in dancing and chanting; *rodane*-in crying; *haila*-there was; *rātri-śeṣe*-the end of the night.



TRANSLATION



In this way Caitanya Mahāprabhu and Rāmānanda Rāya passed the full night relishing the mellow of kṛṣṇa-kathā, topics about Kṛṣṇa. While they were chanting, dancing and crying, the night ended.





TEXT 261





doṅhe nija-nija-kārye calilā vihāne



sandhyā-kāle rāya āsi' mililā āra dine



SYNONYMS



*doṅhe*-both of them; *nija-nija-kārye*-in their respective duties; *calilā*-departed; *vihāne*-in the morning; *sandhyā-kāle*-in the evening; *rāya*-Rāmānanda Rāya; *āsi'*-coming again; *mililā*-met; *āra*-next; *dine*-on the day.



TRANSLATION



The next morning they both departed to perform their respective duties, but in the evening Rāmānanda Rāya returned to meet the Lord again.





TEXT 262





iṣṭa-goṣṭhī kṛṣṇa-kathā kahi' kata-kṣaṇa



prabhu-pada dhari' rāya kare nivedana



SYNONYMS



*iṣṭa*-goṣṭhī-spiritual discussion; *kṛṣṇa*-kathā-topics of Kṛṣṇa; *kahi'*-talking; *kata-kṣaṇa*-for some time; *prabhu-pada*-the lotus feet of the Lord; *dhari'*-catching; *rāya*-Rāmānanda Rāya; *kare*-makes; *nivedana*-submission.



TRANSLATION



That next evening, after discussing the topic of Kṛṣṇa for some time, Rāmānanda Rāya caught hold of the lotus feet of the Lord and spoke as follows.





TEXT 263





'kṛṣṇa-tattva', 'rādhā-tattva', 'prema-tattva-sāra'



'rasa-tattva' 'līlā-tattva' vividha prakāra



SYNONYMS



*kṛṣṇa-tattva*-the truth about Kṛṣṇa; *rādhā-tattva*-the truth about Rādha; *prema-tattva-sāra*-the essence of Their loving affairs; *rasa-tattva*-the truth about transcendental mellows; *līlā-tattva*-the truth about the pastimes of the Lord; *vividha prakāra*-of different varieties.



TRANSLATION



"There is transcendental variety in talks about Kṛṣṇa and Rādhārāṇī and Their transcendental loving affairs, humors and pastimes."





TEXT 264





eta tattva mora citte kaile prakāśana



brahmāke veda yena paḍāila nārāyaṇa



SYNONYMS



*eta tattva*-all these varieties of truth; *mora citte*-in my heart; *kaile*-you did; *prakāśana*-manifesting; *brahmāke*-unto Lord Brahmā; *veda*-the Vedic knowledge; *yena*-as; *paḍāila*-taught; *nārāyaṇa*-the Supreme Lord.



TRANSLATION



Rāmānanda Rāya then admitted, "You have manifested many transcendental truths in my heart. This is exactly the way Nārāyaṇa educated Lord Brahmā."



PURPORT



The heart of Brahmā was enlightened by the Supreme Personality of Godhead. This is Vedic information given in the Śvetāśvatara Upaniṣad (6.18):





yo brahmāṇaṁ vidadhāti pūrvaṁ

yo vai vedāṁś ca prahiṇoti tasmai

taṁ ha devam ātma-buddhi-prakāśaṁ

mumukṣur vai śaraṇam ahaṁ prapadye



"Because I desire liberation, let me surrender unto the Supreme Personality of Godhead, who first enlightened Lord Brahmā in Vedic knowledge through Lord Brahmā's heart. The Lord is the original source of all enlightenment and spiritual advancement." In this connection one may also refer to *Śrīmad-Bhāgavatam* 2.9.30-35, 11.14.3, 12.4.40 and 12.13.19.





TEXT 265





antaryāmī īśvarera ei rīti haye



bāhire nā kahe, vastu prakāśe hṛdaye



SYNONYMS



*antaryāmī*-the Supersoul; *īśvarera*-of the Personality of Godhead; *ei*-this; *rīti*-the system; *haye*-is; *bāhire*-externally; *nā kahe*-does not speak; *vastu*-the facts; *prakāśe*-manifests; *hṛdaye*-within the heart.



TRANSLATION



Rāmānanda Rāya continued, "The Supersoul within everyone's heart speaks not externally but from within. He instructs the devotees in all respects, and that is His way of instruction."



PURPORT



Here Śrī Rāmānanda Rāya admits that Śrī Caitanya Mahāprabhu is the Supersoul. It is the Supersoul that inspires the devotee; therefore He is the original source of the Gāyatrī mantra which states, oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya dhīmahi dhiyo yo naḥ pracodayāt. Savitāṛ is the original source of all intelligence. That savitāṛ is Lord Caitanya Mahāprabhu. This is confirmed in *Śrīmad-Bhāgavatam* (2.4.22):





pracoditā yena purā sarasvatī

vitanvatājasya satīṁ smṛtiṁ hṛdi

sva-lakṣaṇā prādurabhūt kilāsyataḥ

sa me ṛṣīṇām ṛṣabhaḥ prasīdatām



"May the Lord, who in the beginning of the creation amplified the potent knowledge of Brahmā from within his heart and inspired him with full knowledge of creation and His own self, and who appeared to be generated from the mouth of Brahmā, be pleased with me." This was spoken by Śukadeva Gosvāmī when he invoked the blessing of the Supreme Personality of Godhead before delivering *Śrīmad-Bhāgavatam* to Mahārāja Parīkṣit.





TEXT 266





janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ sva-rāṭ



tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ



tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā



dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi



SYNONYMS



*janma-ādi*-creation, maintenance and dissolution; *asya*-of this (the universe); *yataḥ*-from whom; *anvayāt*-directly from the spiritual connection; *itarataḥ*-indirectly from the lack of material contact; *ca*-also; *artheṣu*-in all affairs; *abhijñaḥ*-perfectly cognizant; *sva*-rāṭ-independent; *tene*-imparted; *brahma*-the Absolute Truth; *hṛdā*-through the heart; *yaḥ*-who; *ādi*-kavaye-unto Lord Brahmā; *muhyanti*-are bewildered; *yat*-in whom; *sūrayaḥ*-great personalities like Lord Brahmā and other demigods or great brāhmaṇas; *tejaḥ-vāri-mṛdām*-of fire, water and earth; *yathā*-as; *vinimayaḥ*-the exchange; *yatra*-in whom; *tri-sargaḥ*-the material creation of three modes; *amṛṣā*-factual; *dhāmnā*-with the abode; *svena*-His own personal; *sadā*-always; *nirasta*-kuhakam-devoid of all illusion; *satyam*-the truth; *param*-absolute; *dhīmahi*-let us meditate upon.



TRANSLATION



" 'O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Sri Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.' "



PURPORT



This is the opening verse of *Śrīmad-Bhāgavatam* (1.1.1).





TEXT 267





eka saṁśaya mora āchaye hṛdaye



kṛpā kari' kaha more tāhāra niścaye



SYNONYMS



*eka saṁśaya*-one doubt; *mora*-my; *āchaye*-there is; *hṛdaye*-in the heart; *kṛpā kari'*-being merciful; *kaha*-please say; *more*-unto me; *tāhāra*-of that; *niścaye*-the ascertainment.



TRANSLATION



Rāmānanda Rāya then said that he had but one doubt within his heart, and he petitioned the Lord, "Please be merciful upon me and just remove my doubt."





TEXT 268





pahile dekhiluṅ tomāra sannyāsi-svarūpa



ebe tomā dekhi muñi śyāma-gopa-rūpa



SYNONYMS



*pahile*-in the beginning; *dekhiluṅ*-I saw; *tomāra*-Your; *sannyāsi*-svarūpa-form as a person in the renounced order; *ebe*-now; *tomā*-You; *dekhi*-see; *muñi*-I; *śyāma*-gopa-rūpa-form as Śyāmasundara, the cowherd boy.



TRANSLATION



Rāmānanda Rāya then told Lord Śrī Caitanya Mahāprabhu, "At first I saw You appear like a sannyāsī, but now I am seeing You as Śyāmasundara, the cowherd boy.





TEXT 269





tomāra sammukhe dekhi kāñcana-pañcālikā



tāṅra gaura-kāntye tomāra sarva aṅga ḍhākā



SYNONYMS



*tomāra*-of You; *sammukhe*-in front; *dekhi*-I see; *kāñcana-pañcālikā*-a doll made of gold; *tāṅra*-of it; *gaura-kāntye*-by a golden complexion; *tomāra*-Your; *sarva*-all; *aṅga*-body; *ḍhākā*-covering.



TRANSLATION



"I now see You appearing like a golden doll, and Your entire body appears covered by a golden luster.



PURPORT



Śyāmasundara is blackish, but here Rāmānanda Rāya says that he saw Śrī Caitanya Mahāprabhu appear golden. The lustrous body of Śrī Caitanya Mahāprabhu was covered by the bodily complexion of Śrīmatī Rādhārāṇī.





TEXT 270





tāhāte prakaṭa dekhoṅ sa-vaṁśī vadana



nānā bhāve cañcala tāhe kamala-nayana



SYNONYMS



*tāhāte*-in that; *prakaṭa*-manifested; *dekhoṅ*-I see; *sa*-vaṁśī-with the flute; *vadana*-the face; *nānā bhāve*-in various modes; *cañcala*-restless; *tāhe*-in that; *kamala-nayana*-the lotus eyes.



TRANSLATION



"I see that You are holding a flute to Your mouth, and Your lotus eyes are moving very restlessly due to various ecstasies.





TEXT 271





ei-mata tomā dekhi' haya camatkāra



akapaṭe kaha, prabhu, kāraṇa ihāra



SYNONYMS



*ei-mata*-in this way; *tomā*-You; *dekhi'*-seeing; *haya*-there is; *camatkāra*-wonder; *akapaṭe*-without duplicity; *kaha*-please tell; *prabhu*-my Lord; *kāraṇa*-the cause; *ihāra*-of this.



TRANSLATION



"I actually see You in this way, and this is very wonderful. My Lord, please tell me without duplicity what is causing this."





TEXT 272





prabhu kahe,--kṛṣṇe tomāra gāḍha-prema haya



premāra svabhāva ei jāniha niścaya



SYNONYMS



*prabhu kahe*-the Lord replied; *kṛṣṇe*-unto Kṛṣṇa; *tomāra*-your; *gāḍha*-prema-deep love; *haya*-there is; *premāra*-of such transcendental love; *svabhāva*-the nature; *ei*-this; *jāniha*-please know; *niścaya*-certainly.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu replied, "You have a deep love for Kṛṣṇa, and one who has such deep ecstatic love for the Lord naturally sees things in such a way. Please take this from Me to be certain.





TEXT 273





mahā-bhāgavata dekhe sthāvara-jaṅgama



tāhāṅ tāhāṅ haya tāṅra śrī-kṛṣṇa-sphuraṇa



SYNONYMS



*mahā-bhāgavata*-a first-class advanced devotee; *dekhe*-sees; *sthāvara-jaṅgama*-the movable and inert; *tāhāṅ tāhāṅ*-here and there; *haya*-is; *tāṅra*-his; *śrī*-kṛṣṇa-sphuraṇa-manifestation of Lord Kṛṣṇa.



TRANSLATION



"A devotee advanced on the spiritual platform sees everything movable and inert as the Supreme Lord. For him, everything he sees here and there is but a manifestation of Lord Kṛṣṇa.





TEXT 274





sthāvara-jaṅgama dekhe, nā dekhe tāra mūrti



sarvatra haya nija iṣṭa-deva-sphūrti



SYNONYMS



*sthāvara*-jaṅgama-movable and inert; *dekhe*-he sees; *nā*-not; *dekhe*-sees; *tāra*-its; *mūrti*-form; *sarvatra*-everywhere; *haya*-there is; *nija*-his own; *iṣṭa*-deva-worshipable Lord; *sphūrti*-manifestation.



TRANSLATION



"The mahā-bhāgavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord."



PURPORT



Due to his deep ecstatic love for Kṛṣṇa, the mahā-bhāgavata sees Kṛṣṇa everywhere and nothing else. This is confirmed in the Brahma-saṁhitā (5.38): premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti.





As soon as a devotee sees something-be it movable or inert-he immediately remembers Kṛṣṇa. An advanced devotee is advanced in knowledge. This knowledge is very natural to a devotee, for he has already read in the *Bhagavad-gītā* how to awaken Kṛṣṇa consciousness. According to Lord Kṛṣṇa in the *Bhagavad-gītā* (7.8):



raso 'ham apsu kaunteya

prabhāsmi śaśi-sūryayoḥ

praṇavaḥ sarva-vedeṣu

śabdaḥ khe pauruṣaṁ nṛṣu



"O son of Kuntī [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable oṁ in the Vedic mantras; I am the sound in ether and ability in man."





Thus when a devotee drinks water or any other liquid, he immediately remembers Kṛṣṇa. For a devotee there is no difficulty in awakening Kṛṣṇa consciousness twenty-four hours a day. Caitanya Mahāprabhu therefore says here:



sthāvara jaṅgama dekhe nā dekhe tāra mūrti

sarvatra haya nija iṣṭa-deva-sphūrti



A saintly person, an advanced devotee, sees Kṛṣṇa twenty-four hours a day and nothing else. As far as movable and inert things are concerned, a devotee sees them all as transformations of Kṛṣṇa's energy. As Lord Kṛṣṇa states in the *Bhagavad-gītā* (7.4):





bhūmir āpo 'nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā



"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight constitute My separated material energies."





Actually nothing is separate from Kṛṣṇa. When a devotee sees a tree, he knows that the tree is a combination of two energies-material and spiritual. The inferior energy, which is material, forms the body of the tree; however, within the tree is the living entity, the spiritual spark, which is part and parcel of Kṛṣṇa. This is the superior energy of Kṛṣṇa within this world. Whatever living thing we see is simply a combination of these two energies. When an advanced devotee thinks of these energies, he immediately understands that they are manifestations of the Supreme Lord. As soon as we see the sun rise in the morning, we arise and set about doing our morning duties. Similarly, as soon as a devotee sees the energy of the Lord, he immediately remembers Lord Śrī Kṛṣṇa. This is explained in this verse: sarvatra haya nija iṣṭa-deva-sphūrti



A devotee who has purified his existence through devotional service sees only Kṛṣṇa in every step of life. This is also explained in the next verse, which is a quotation from *Śrīmad-Bhāgavatam* (11.2.45).





TEXT 275





sarva-bhūteṣu yaḥ paśyed



bhagavad-bhāvam ātmanaḥ



bhūtāni bhagavaty ātmany



eṣa bhāgavatottamaḥ



SYNONYMS



*sarva-bhūteṣu*-in all objects (in matter, spirit and combinations of matter and spirit); *yaḥ*-anyone who; *paśyet*-sees; *bhagavat-bhāvam*-the ability to be engaged in the service of the Lord; *ātmanaḥ*-of the supreme spirit soul or the Transcendence beyond the material conception of life; *bhūtāni*-all beings; *bhagavati*-in the Supreme Personality of Godhead; *ātmani*-the basic principle of all existence; *eṣaḥ*-this; *bhāgavata-uttamaḥ*-a person advanced in devotional service.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, " 'A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him.'





TEXT 276





vana-latās tarava ātmani viṣṇuṁ



vyañjayantya iva puṣpa-phalāḍhyāḥ



praṇata-bhāra-viṭapā madhu-dhārāḥ



prema-hṛṣṭa-tanavo vavṛṣuḥ sma



SYNONYMS



*vana-latāḥ*-the herbs and plants; *taravaḥ*-the trees; *ātmani*-in the Supreme Soul; *viṣṇum*-the Supreme Personality of Godhead; *vyañjayantyaḥ*-manifesting; *iva*-like; *puṣpa*-phala-āḍhyāḥ-filled with luxuriant fruits and flowers; *praṇata*-bhāra-bowed down because of loads; *viṭapāḥ*-the trees; *madhu*-dhārāḥ-showers of honey; *prema*-hṛṣṭa-inspired by love of Godhead; *tanavaḥ*-whose bodies; *vavṛṣuḥ*-constantly rained; *sma*-certainly.



TRANSLATION



" 'The plants, creepers and trees were full of fruits and flowers due to ecstatic love of Kṛṣṇa. Indeed, being so full, they were bowing down. They were inspired by such deep love for Kṛṣṇa that they were constantly pouring showers of honey. In this way the gopīs saw all the forest of Vṛndāvana.' "



PURPORT



This verse (Bhāg. 10.35.9) is one of the songs the gopīs sang during Kṛṣṇa's absence. In Kṛṣṇa's absence the gopīs were always absorbed in thought of Him. Similarly, the mahā-bhāgavata, the advanced devotee, sees everything as potentially serving the Lord. Śrīla Rūpa Gosvāmī states:





prāpañcikatayā buddhyā

hari-sambandhi-vastunaḥ

mumukṣubhiḥ parityāgo

vairāgyaṁ phalgu kathyate



(*Bhakti-rasāmṛta-sindhu* 1.2.126)





The advanced devotee does not see anything that is not connected with Kṛṣṇa. Unlike the Māyāvādī philosophers, a devotee does not see the material world as false. Rather, he sees everything in the material world connected to Kṛṣṇa. A devotee knows how to utilize such things in the service of the Lord, and this is characteristic of the mahā-bhāgavata. The gopīs saw the plants, creepers and forest trees loaded with fruits and flowers and ready to serve Kṛṣṇa. In this way they immediately remembered their worshipable Lord Śrī Kṛṣṇa. They did not simply see plants, creepers and trees the way a mundaner sees them.





TEXT 277





rādhā-kṛṣṇe tomāra mahā-prema haya



yāhāṅ tāhāṅ rādhā-kṛṣṇa tomāre sphuraya



SYNONYMS



*rādhā*-kṛṣṇe-unto Rādhā and Kṛṣṇa; *tomāra*-your; *mahā*-prema-great love; *haya*-there is; *yāhāṅ tāhāṅ*-anywhere and everywhere; *rādhā-kṛṣṇa*-Lord Kṛṣṇa and Śrīmatī Rādhārāṇī; *tomāre*-unto you; *sphuraya*-appear.



TRANSLATION



Lord Caitanya Mahāprabhu continued, "My dear Rāya, you are an advanced devotee and are always filled with ecstatic love for Rādhā and Kṛṣṇa. Therefore whatever you see-anywhere and everywhere-simply awakens your Kṛṣṇa consciousness."





TEXT 278





rāya kahe,--prabhu tumi chāḍa bhāri-bhūri



mora āge nija-rūpa nā kariha curi



SYNONYMS



*rāya kahe*-Rāmānanda Rāya replied; *prabhu*-my Lord; *tumi*-You; *chāḍa*-give up; *bhāri*-bhūri-these grave talks; *mora*-of me; *āge*-in front; *nija*-rūpa-Your real form; *nā*-not; *kariha*-do; *curi*-stealing.



TRANSLATION



Rāmānanda Rāya replied, "My dear Lord, please give up all these serious talks. Please do not conceal Your real form from me."





TEXT 279





rādhikāra bhāva-kānti kari' aṅgīkāra



nija-rasa āsvādite kariyācha avatāra



SYNONYMS



*rādhikāra*-of Śrīmatī Rādhārāṇī; *bhāva*-kānti-ecstatic love and luster; *kari'*-making; *aṅgīkāra*-acceptance; *nija*-rasa-Your own transcendental mellow; *āsvādite*-to taste; *kariyācha*-You have made; *avatāra*-incarnation.



TRANSLATION



Rāmānanda Rāya continued, "My dear Lord, I can understand that You have assumed the ecstasy and bodily complexion of Śrīmatī Rādhārāṇī. By accepting this, You are tasting Your own personal transcendental humor and have therefore appeared as Śrī Caitanya Mahāprabhu.





TEXT 280





nija-gūḍha-kārya tomāra--prema āsvādana



ānuṣaṅge prema-maya kaile tribhuvana



SYNONYMS



*nija*-gūḍha-kārya-own confidential business; *tomāra*-Your; *prema*-transcendental love; *āsvādana*-tasting; *ānuṣaṅge*-simultaneously; *prema*-maya-transformed into love of God; *kaile*-You have made; *tri-bhuvana*-all the world.



TRANSLATION



"My dear Lord, You have descended in this incarnation of Lord Caitanya for Your own personal reasons. You have come to taste Your own spiritual bliss, and at the same time You are transforming the whole world by spreading the ecstasy of love of Godhead.





TEXT 281





āpane āile more karite uddhāra



ebe kapaṭa kara,--tomāra kona vyavahāra



SYNONYMS



*āpane*-personally; *āile*-You have come; *more*-unto me; *karite*-to make; *uddhāra*-deliverance; *ebe*-now; *kapaṭa*-duplicity; *kara*-You do; *tomāra*-Your; *kona*-what; *vyavahāra*-behavior.



TRANSLATION



"My dear Lord, by Your causeless mercy You have appeared before me to grant me liberation. Now You are playing in a duplicitous way. What is the reason for this behavior?"





TEXT 282





tabe hāsi' tāṅre prabhu dekhāila svarūpa



'rasa-rāja' 'mahābhāva'--dui eka rūpa



SYNONYMS



*tabe*-therefore; *hāsi'*-smiling; *tāṅre*-unto him (Rāmānanda Rāya); *prabhu*-the Lord; *dekhāila*-showed; *svarūpa*-His personal form; *rasa-rāja*-the king of all transcendental humors; *mahā-bhāva*-the condition of ecstatic love; *dui*-two; *eka*-one; *rūpa*-form.



TRANSLATION



Lord Śrī Kṛṣṇa is the reservoir of all pleasure, and Śrīmatī Rādhārāṇī is the personification of ecstatic love of Godhead. These two forms has combined as one in Śrī Caitanya Mahāprabhu. This being the case, Lord Śrī Caitanya Mahāprabhu revealed His real form to Rāmānanda Rāya.



PURPORT



This is described as rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam. Lord Śrī Kṛṣṇa was absorbed in the features of Śrīmatī Rādhārāṇī. This was disclosed to Rāmānanda Rāya when he saw Lord Śrī Caitanya Mahāprabhu. An advanced devotee can understand śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya. Śrī Caitanya Mahāprabhu, being a combination of Kṛṣṇa and Rādhā, is nondifferent from Rādhā-Kṛṣṇa combined. This is explained by Svarūpa Dāmodara Gosvāmī:





rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād

ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau

caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ

rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam



(Cc. Ādi 1.5)





Rādhā-Kṛṣṇa is one. Rādhā-Kṛṣṇa is Kṛṣṇa and Kṛṣṇa's pleasure potency combined. When Kṛṣṇa exhibits His pleasure potency, He appears to be two-Rādhā and Kṛṣṇa. Otherwise, Rādhā and Kṛṣṇa are one. This oneness may be perceived by advanced devotees through the grace of Śrī Caitanya Mahāprabhu. This was the case with Rāmānanda Rāya. One may aspire to attain such a position, but one should not try to imitate the mahā-bhāgavata.





TEXT 283





dekhi' rāmānanda hailā ānande mūrcchite



dharite nā pāre deha, paḍilā bhūmite



SYNONYMS



*dekhi'*-seeing this form; *rāmānanda*-Rāmānanda Rāya; *hailā*-there was; *ānande*-in ecstasy; *mūrcchite*-fainting; *dharite*-to hold him; *nā*-not; *pāre*-able; *deha*-the body; *paḍilā*-fell down; *bhūmite*-on the ground.



TRANSLATION



Upon seeing this form, Rāmānanda Rāya lost consciousness in transcendental bliss. Unable to remain standing, he fell to the ground.





TEXT 284





prabhu tāṅre hasta sparśi' karāilā cetana



sannyāsīra veṣa dekhi' vismita haila mana



SYNONYMS



*prabhu*-the Lord; *tāṅre*-unto Rāmānanda Rāya; *hasta*-the hand; *sparśi'*-touching; *karāilā*-made; *cetana*-conscious; *sannyāsīra*-of the sannyāsī; *veṣa*-the dress; *dekhi'*-seeing; *vismita*-struck with wonder; *haila*-became; *mana*-the mind.



TRANSLATION



When Rāmānanda Rāya fell to the ground unconscious, Caitanya Mahāprabhu touched his hand, and he immediately regained consciousness. But when he saw Lord Caitanya in the dress of a sannyāsī, he was struck with wonder.





TEXT 285





āliṅgana kari' prabhu kaila āśvāsana



tomā vinā ei-rūpa nā dekhe anya-jana



SYNONYMS



*āliṅgana kari'*-embracing him; *prabhu*-the Lord; *kaila*-did; *āśvāsana*-pacifying; *tomā vinā*-but for you; *ei-rūpa*-this form; *nā*-not; *dekhe*-sees; *anya*-jana-anyone else.



TRANSLATION



After embracing Rāmānanda Rāya, the Lord pacified him, informing him, "But for you, no one has ever seen this form."



In the *Bhagavad-gītā* (7.25) Lord Kṛṣṇa states:



nāhaṁ prakāśaḥ sarvasya

yoga-māyā-samāvṛtaḥ

mūḍho 'yaṁ nābhijānāti

loko mām ajam avyayam



"I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency [yogamāyā], and so they do not know Me, who am unborn and infallible."





The Lord always reserves the right of not being exposed to everyone. The devotees, however, are always engaged in the service of the Lord, serving with the tongue by chanting the Hare Kṛṣṇa mantra and tasting mahā-prasāda. Gradually the sincere devotee pleases the Supreme Personality of Godhead, and the Supreme Lord reveals Himself. One cannot see the Supreme Lord by making personal efforts. Rather, when the Lord is pleased by the service of a devotee, He reveals Himself.





TEXT 286





mora tattva-līlā-rasa tomāra gocare



ataeva ei-rūpa dekhāiluṅ tomāre



SYNONYMS



*mora*-My; *tattva*-līlā-truth and pastimes; *rasa*-and mellows; *tomāra*-of you; *gocare*-within the knowledge; *ataeva*-therefore; *ei-rūpa*-this form; *dekhāiluṅ*-I have shown; *tomāre*-unto you.



TRANSLATION



Śrī Caitanya Mahāprabhu confirmed, "All the truths about My pastimes and mellows are within your knowledge. Therefore I have shown this form to you.





TEXT 287





gaura aṅga nahe mora--rādhāṅga-sparśana



gopendra-suta vinā teṅho nā sparśe anya-jana



SYNONYMS



*gaura*-golden; *aṅga*-body; *nahe*-not; *mora*-My; *rādhā-aṅga*-of the body of Śrīmatī Rādhārāṇī; *sparśana*-the touching; *gopendra-suta*-the son of Nanda Mahārāja; *vinā*-except; teṅho-Śrīmatī Rādhārāṇī; *nā*-not; *sparśe*-touches; *anya*-jana-anyone else.



TRANSLATION



"Actually My body does not have a golden complexion. It only appears so because it has touched the body of Śrīmatī Rādhārāṇī. However, She does not touch anyone but the son of Nanda Mahārāja.





TEXT 288





tāṅra bhāve bhāvita kari' ātma-mana



tabe nija-mādhurya kari āsvādana



SYNONYMS



*tāṅra*-of Śrīmatī Rādhārāṇī; *bhāve*-in the ecstasy; *bhāvita*-enlightened; *kari'*-making; *ātma*-mana-body and mind; *tabe*-thereupon; *nija*-mādhurya-My own transcendental humor; *kari*-I do; *āsvādana*-tasting.



TRANSLATION



"I have now converted My body and mind into the ecstasy of Śrīmatī Rādhārāṇī; thus I am tasting My own personal sweetness in that form."



PURPORT



Gaurasundara here informed Śrī Rāmānanda Rāya, "My dear Rāmānanda Rāya, you were actually seeing a separate person with a golden-complexioned body. Actually I am not golden. Being Śrī Kṛṣṇa, the son of Nanda Mahārāja, I am blackish, but when I come in touch with Śrīmatī Rādhārāṇī I become golden-complexioned eternally. Śrīmatī Rādhārāṇī does not touch the body of anyone but Kṛṣṇa. I taste My own transcendental features by accepting the complexion of Śrīmatī Rādhārāṇī. Without Rādhārāṇī, one cannot taste the transcendental pleasure of Kṛṣṇa's conjugal love." In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on the prākṛta-sahajiyā-sampradāya, which considers Kṛṣṇa and Lord Caitanya to possess different bodies. They misinterpret the words gaura aṅga nahe mora in Text 287. From that verse and the present verse we can understand that Lord Caitanya Mahāprabhu is nondifferent from Kṛṣṇa. Both are the same Supreme Personality of Godhead. In the form of Kṛṣṇa, the Lord enjoys spiritual bliss and remains the shelter of all devotees, viṣaya-vigraha. And in His Gaurāṅga feature Kṛṣṇa tastes separation from Kṛṣṇa in the ecstasy of Śrīmatī Rādhārāṇī. This ecstatic form is Śrī Kṛṣṇa Caitanya. Śrī Kṛṣṇa is always the transcendental reservoir of all pleasure, and He is technically called dhīra-lalita. Śrīmatī Rādhārāṇī is the embodiment of spiritual energy, personified as ecstatic love for Kṛṣṇa; therefore only Kṛṣṇa can touch Her. The dhīra-lalita aspect is not seen in any other form of the Lord, including Viṣṇu nor in Nārāyaṇa. Śrīmatī Rādhārāṇī is therefore known as Govinda-nandinī and Govinda-mohinī, for She is the only source of transcendental pleasure for Śrī Kṛṣṇa and the only person who can enchant His mind.





TEXT 289





tomāra ṭhāñi āmāra kichu gupta nāhi karma



lukāile prema-bale jāna sarva-marma



SYNONYMS



*tomāra ṭhāñi*-before you; *āmāra*-My; *kichu*-anything; *gupta*-hidden; *nāhi*-is not; *karma*-action; *lukāile*-even if I conceal; *prema-bale*-by the force of your love; *jāna*-you know; *sarva*-marma-everything in detail.



TRANSLATION



Lord Caitanya Mahāprabhu then admitted to His pure devotee, Rāmānanda Rāya, "Now there is no confidential activity unknown to you. Even though I try to conceal My activities, you can understand everything in detail by virtue of your advanced love for Me."





TEXT 290





gupte rākhiha, kāhāṅ nā kario prakāśa



āmāra bātula-ceṣṭā loke upahāsa



SYNONYMS



*gupte*-in secret; *rākhiha*-keep; *kāhāṅ*-anywhere; *nā*-not; *kario*-make; *prakāśa*-exposure; *āmāra*-My; *bātula*-ceṣṭā-activities like a madman; *loke*-among the general people; *upahāsa*-laughter.



TRANSLATION



The Lord then requested Rāmānanda Rāya, "Keep all these talks a secret. Please do not expose them anywhere and everywhere. Since My activities appear to be like those of a madman, people may take them lightly and laugh."





TEXT 291





āmi--eka bātula, tumi--dvitīya bātula



ataeva tomāya āmāya ha-i sama-tula



SYNONYMS



*āmi*-I; *eka*-one; *bātula*-madman; *tumi*-you; *dvitīya*-second; *bātula*-madman; *ataeva*-therefore; *tomāya*-you; *āmāya*-Me; *ha*-i-are; *sama*-tula-on an equal level.



TRANSLATION



Caitanya Mahāprabhu then said, "Indeed, I am a madman, and you are also a madman. Therefore both of us are on the same platform."



PURPORT



All these conversations between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu appear ludicrous to a common man who is not a devotee. The entire world is filled with material conceptions, and people are unable to understand these conversations due to the conditioning of mundane philosophy. Those who are overly attached to mundane activities cannot understand the ecstatic conversations between Rāmānanda Rāya and Caitanya Mahāprabhu. Consequently the Lord requested that Rāmānanda Rāya keep all these conversations secret and not expose them to the general populace. If one is actually advanced in Kṛṣṇa consciousness, he can understand these confidential talks; otherwise they appear crazy. Śrī Caitanya Mahāprabhu therefore informed Rāmānanda Rāya that they both appeared like madmen and were therefore on the same platform. It is confirmed in the *Bhagavad-gītā* (2.69):





yā niśā sarva-bhūtānāṁ

tasyāṁ jāgarti saṁyamī

yasyāṁ jāgrati bhūtāni

sā niśā paśyato muneḥ



"What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage."





Sometimes Kṛṣṇa consciousness appears like a type of madness to mundane people, just as the activities of mundaners are considered a form of madness by Kṛṣṇa conscious men.





TEXT 292





ei-rūpa daśa-rātri rāmānanda-saṅge



sukhe goṅāilā prabhu kṛṣṇa-kathā-raṅge



SYNONYMS



*ei-rūpa*-in this way; *daśa*-rātri-ten nights; *rāmānanda saṅge*-with Śrī Rāmānanda Rāya; *sukhe*-in great happiness; *goṅāilā*-passed; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kṛṣṇa-kathā-raṅge*-in transcendental pleasure by discussing talks of Kṛṣṇa.



TRANSLATION



For ten nights Lord Caitanya Mahāprabhu and Rāmānanda Rāya spent a happy time discussing the pastimes of Kṛṣṇa.





TEXT 293





nigūḍha vrajera rasa-līlāra vicāra



aneka kahila, tāra nā pāila pāra



SYNONYMS



*nigūḍha*-very confidential; *vrajera*-of Vṛndāvana, or Vrajabhūmi; *rasa-līlāra*-of the pastimes of conjugal love between Kṛṣṇa and the gopīs; *vicāra*-consideration; *aneka*-various; *kahila*-spoke; *tāra*-of that; *nā*-not; *pāila*-got; *pāra*-the limit.



TRANSLATION



The conversations between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu contain the most confidential subject matters touching the conjugal love between Rādhā and Kṛṣṇa in Vṛndāvana [Vrajabhūmi]. Although they talked at great length about these pastimes, they could not reach the limit of discussion.





TEXT 294





tāmā, kāṅsā, rūpā, sonā, ratna-cintāmaṇi



keha yadi kāhāṅ potā pāya eka-khāni



SYNONYMS



*tāmā*-copper; *kāṅsā*-bell metal; *rūpā*-silver; *sonā*-gold; *ratna*-cintāmaṇi-touchstone the basis of all metals; *keha*-somebody; *yadi*-if; *kāhāṅ*-somewhere; *potā*-buried; *pāya*-finds; *eka-khāni*-in one place.



TRANSLATION



Actually, these conversations are like a great mine where, from a single place, one can extract all kinds of metals-copper, bell metal, silver and gold-and also touchstone, the basis of all metals.



PURPORT



Śrīla Bhaktivinoda Ṭhākura gives the following summary of the conversations between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu. Rāmānanda Rāya replied to five questions of Śrī Caitanya Mahāprabhu, and these questions and their replies are recorded in verses 57-67. The first answer is compared to copper, the second to a better metal, bell metal, the third to a still better metal, silver, and the fourth to the best metal of all, gold. But the fifth answer is compared to the most valuable gem, touchstone, because it deals with unalloyed devotion, the ultimate goal of devotional life, and illuminates the preceding four subordinate answers.





Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura points out that in Vrajabhūmi there is the Yamunā River with its sandy banks. There are kadamba trees, cows, Kṛṣṇa's sticks with which He herds cows, and Kṛṣṇa's flute. All of these belong to the śānta-rasa, the mellow of neutrality in devotional service. There are also the direct servants of Kṛṣṇa, such as Citraka, Patraka and Raktaka, and these are the embodiments of service in the mellow of servitude. There are also friends like Śrīdāmā and Sudāmā who embody service in fraternity. Nanda Mahārāja and mother Yaśodā are the embodiments of paternal love. Above all of these are Śrīmatī Rādhārāṇī and Her assistants, the gopīs Lalitā, Viśākhā and others, who embody conjugal love. In this way all five mellows-śānta, dāsya, sakhya, vātsalya and mādhurya-exist eternally in Vrajabhūmi. They are compared respectively to copper, bell metal, silver, gold and touchstone, the basis of all metals. Śrīla Kavirāja Gosvāmī therefore refers to a mine eternally existing in Vṛndāvana, Vrajabhūmi.





TEXT 295





krame uṭhāite seha uttama vastu pāya



aiche praśnottara kaila prabhu-rāmarāya



SYNONYMS



*krame*-gradually; *uṭhāite*-to raise; *seha*-that person; *uttama*-best; *vastu*-metal; *pāya*-gets; *aiche*-so also; *praśna-uttara*-the questions and answers; *kaila*-have done; *prabhu*-Śrī Caitanya Mahāprabhu; *rāma-rāya*-and Rāmānanda Rāya.



TRANSLATION



Śrī Caitanya Mahāprabhu and Rāmānanda Rāya worked like miners, excavating all kinds of valuable metals, each one better than the other. Their questions and answers are exactly like that.





TEXT 296





āra dina rāya-pāśe vidāya māgilā



vidāyera kāle tāṅre ei ājñā dilā



SYNONYMS



*āra dina*-the next day; *rāya*-pāśe-before Rāmānanda Rāya; *vidāya māgilā*-begged farewell; *vidāyera kāle*-at the time of departure; *tāṅre*-unto him; *ei*-this; *ājñā*-order; *dilā*-gave.



TRANSLATION



The next day Śrī Caitanya Mahāprabhu begged Rāmānanda Rāya to give Him permission to leave, and at the time of farewell the Lord gave him the following orders.





TEXT 297





viṣaya chāḍiyā tumi yāha nīlācale



āmi tīrtha kari' tāṅhā āsiba alpa-kāle



SYNONYMS



*viṣaya*-material engagement; *chāḍiyā*-giving up; *tumi*-you; *yāha*-go; *nīlācale*-to Jagannātha Purī; *āmi*-I; *tīrtha kari'*-finishing My touring and pilgrimage; *tāṅhā*-there; *āsiba*-shall return; *alpa-kāle*-very soon.



TRANSLATION



Śrī Caitanya Mahāprabhu told him, "Give up all material engagements and come to Jagannātha Purī. I will return there very soon after finishing My tour and pilgrimage.





TEXT 298





dui-jane nīlācale rahiba eka-saṅge



sukhe goṅāiba kāla kṛṣṇa-kathā-raṅge



SYNONYMS



*dui*-jane-both of us; *nīlācale*-at Jagannātha Purī; *rahiba*-shall stay; *eka*-saṅge-together; *sukhe*-in happiness; *goṅāiba*-shall pass; *kāla*-time; *kṛṣṇa-kathā-raṅge*-in the pleasure of discussing topics about Kṛṣṇa.



TRANSLATION



"The two of us shall remain together at Jagannātha Purī and happily pass our time discussing Kṛṣṇa."





TEXT 299





eta bali' rāmānande kari' āliṅgana



tāṅre ghare pāṭhāiyā karila śayana



SYNONYMS



*eta bali'*-saying this; *rāmānande*-to Śrī Rāmānanda Rāya; *kari'*-doing; *āliṅgana*-embracing; *tāṅre*-him; *ghare*-to his home; *pāṭhāiyā*-sending; *karila*-did; *śayana*-lying down.



TRANSLATION



Śrī Caitanya Mahāprabhu then embraced Śrī Rāmānanda Rāya, and after sending him back to his home, the Lord took rest.





TEXT 300





prātaḥ-kāle uṭhi' prabhu dekhi' hanumān



tāṅre namaskari' prabhu dakṣiṇe karilā prayāṇa



SYNONYMS



*prātaḥ-kāle*-in the morning; *uṭhi'*-rising; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *dekhi'*-visiting; *hanumān*-the village deity Hanumān; *tāṅre*-unto him; *namaskari'*-offering obeisances; *prabhu*-Śrī Caitanya Mahāprabhu; *dakṣiṇe*-to the south; *karilā*-made; *prayāṇa*-departure.



TRANSLATION



After rising from bed the next morning, Śrī Caitanya Mahāprabhu visited the local temple, where there was a deity of Hanumān. After offering him obeisances, the Lord departed for South India.



PURPORT



In almost all the cities and towns of India there are temples of Hanumānjī, the eternal servant of Lord Rāmacandra. There is even a temple of Hanumān near Govindajī temple in Vṛndāvana. Formerly this temple was in front of the Gopālajī temple, but that Deity Gopālajī went to Orissa to remain as Sākṣi-gopāla. Being the eternal servant of Lord Rāmacandra, Hanumānjī has been respectfully worshiped for many hundreds and thousands of years. Here even Lord Śrī Caitanya Mahāprabhu set the example in showing how one should offer respects to Hanumānjī.





TEXT 301





'vidyāpūre' nānā-mata loka vaise yata



prabhu-darśane 'vaiṣṇava' haila chāḍi' nija-mata



SYNONYMS



*vidyāpūre*-in the town of Vidyānagara; *nānā*-mata-various opinions; *loka*-people; *vaise*-reside; *yata*-all; *prabhu-darśane*-in seeing Śrī Caitanya Mahāprabhu; *vaiṣṇava*-devotees of Lord Viṣṇu; *haila*-became; *chāḍi'*-giving up; *nija*-mata-own opinions.

TRANSLATION



All the residents of Vidyānagara were of different faiths, but after seeing Śrī Caitanya Mahāprabhu, they abandoned their own faiths and became Vaiṣṇavas.





TEXT 302





rāmānanda hailā prabhura virahe vihvala



prabhura dhyāne rahe viṣaya chāḍiyā sakala



SYNONYMS



rāmānanda-Śrīla Rāmānanda Rāya; *hailā*-became; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *virahe*-in separation; *vihvala*-overwhelmed; *prabhura dhyāne*-in meditation on Śrī Caitanya Mahāprabhu; *rahe*-remains; *viṣaya*-worldly business; *chāḍiyā*-giving up; *sakala*-all.



TRANSLATION



When Rāmānanda Rāya began to feel separation from Śrī Caitanya Mahāprabhu, he was overwhelmed. Meditating on the Lord, he gave up all his material business.





TEXT 303





saṅkṣepe kahiluṅ rāmānandera milana



vistāri' varṇite nāre sahasra-vadana



SYNONYMS



*saṅkṣepe*-in brief; *kahiluṅ*-I have described; *rāmānandera milana*-meeting with Śrīla Rāmānanda Rāya; *vistāri'*-expanding; *varṇite*-to describe; *nāre*-not able; *sahasra-vadana*-Lord Śeṣa Nāga, who has thousands of hoods.



TRANSLATION



I have briefly described the meeting between Śrī Caitanya Mahāprabhu and Rāmānanda Rāya. No one can actually describe this meeting exhaustively. It is even impossible for Lord Śeṣa Nāga, who has thousands of hoods.





TEXT 304





sahaje caitanya-caritra--ghana-dugdha-pūra



rāmānanda-caritra tāhe khaṇḍa pracura



SYNONYMS



*sahaje*-generally; *caitanya-caritra*-the activities of Śrī Caitanya Mahāprabhu; *ghana*-dugdha-pūra-like condensed milk; *rāmānanda-caritra*-the story of Rāmānanda Rāya; *tāhe*-in that; *khaṇḍa*-sugar candy; *pracura*-a large quantity.



TRANSLATION



The activities of Śrī Caitanya Mahāprabhu are like condensed milk, and the activities of Rāmānanda Rāya are like large quantities of sugar candy.





TEXT 305





rādhā-kṛṣṇa-līlā--tāte karpūra-milana



bhāgyavān yei, sei kare āsvādana



SYNONYMS



*rādhā-kṛṣṇa-līlā*-the pastimes of Śrī Rādhā and Kṛṣṇa; *tāte*-in that composition; *karpūra*-the camphor; *milana*-mixture; *bhāgyavān*-fortunate; *yei*-one who; *sei*-that person; *kare*-does; *āsvādana*-tasting.



TRANSLATION



Their meeting is exactly like a mixture of condensed milk and sugar candy. When they talk of the pastimes of Rādhā and Kṛṣṇa, camphor is added. One who tastes this combined preparation is most fortunate.





TEXT 306





ye ihā eka-bāra piye karṇa-dvāre



tāra karṇa lobhe ihā chāḍite nā pāre



SYNONYMS



*ye*-anyone; *ihā*-this; *eka*-bāra-once; *piye*-drinks; *karṇa*-dvāre-through aural reception; *tāra*-his; *karṇa*-ears; *lobhe*-in greed; *ihā*-this; *chāḍite*-to give up; *nā*-not; *pāre*-are able.



TRANSLATION



This wonderful preparation has to be taken aurally. If one takes it, he becomes greedy to relish it even further.





TEXT 307





'rasa-tattva-jñāna' haya ihāra śravaṇe



'prema-bhakti' haya rādhā-kṛṣṇera caraṇe



SYNONYMS



*rasa*-tattva-jñāna-transcendental knowledge of the humors of conjugal love between Rādhā and Kṛṣṇa; *haya*-is; *ihāra*-of this; *śravaṇe*-by hearing; *prema*-bhakti-pure love of Godhead; *haya*-becomes possible; *rādhā*-kṛṣṇera caraṇe-at the lotus feet of Rādhā and Kṛṣṇa.



TRANSLATION



By hearing the talks between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu, one becomes enlightened with the transcendental knowledge of the mellows of Rādhā's and Kṛṣṇa's pastimes. Thus one can develop unalloyed love for the lotus feet of Rādhā and Kṛṣṇa.





TEXT 308





caitanyera gūḍha-tattva jāni ihā haite



viśvāsa kari' śuna, tarka nā kariha citte



SYNONYMS



*caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *gūḍha-tattva*-the confidential truth; *jāni*-we can learn; *ihā haite*-from these talks; *viśvāsa kari'*-having firm faith; *śuna*-hear; *tarka*-arguments; *nā*-not; *kariha*-do; *citte*-within the heart.



TRANSLATION



The author requests every reader to hear these talks with faith and without argument. By studying them in this way, one will be able to understand the confidential truth of Śrī Caitanya Mahāprabhu.





TEXT 309





alaukika līlā ei parama nigūḍha



viśvāse pāiye, tarke haya bahu-dūra



SYNONYMS



*alaukika*-uncommon; *līlā*-pastimes; *ei*-this; *parama*-most; *nigūḍha*-confidential; *viśvāse*-by faith; *pāiye*-we can get; *tarke*-by argument; *haya*-is; *bahu*-dūra-far away.



TRANSLATION



This part of Śrī Caitanya Mahāprabhu's pastimes is most confidential. One can derive benefit quickly only by faith; otherwise by arguing one will always remain far away.





TEXT 310





śrī-caitanya-nityānanda-advaita-caraṇa



yāṅhāra sarvasva, tāṅre mile ei dhana



SYNONYMS



*śrī-caitanya*-of Lord Śrī Caitanya Mahāprabhu; *nityānanda*-of Lord Nityānanda; *advaita-caraṇa*-and the lotus feet of Śrī Advaita Prabhu; *yāṅhāra sarva*-sva-whose everything; *tāṅre*-him; *mile*-meets; *ei*-this; *dhana*-treasure.



TRANSLATION



He who has accepted as everything the lotus feet of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu can attain this transcendental treasure.



PURPORT



Śrī Bhaktisiddhānta Sarasvatī Ṭhākura says that Kṛṣṇa is obtainable for the faithful, but for those who are accustomed to argue, Kṛṣṇa is far, far away. Similarly, these talks between Rāmānanda Rāya and Śrī Caitanya Mahāprabhu can be understood by a person who has firm faith. Those who are not in the disciplic succession, the asauta-panthīs, cannot have faith in these talks. They are always doubting and engaging in mental concoctions. These talks cannot be understood by such whimsical people. Transcendental topics remain far, far away from those engaged in mundane arguments. In this regard, the Vedic mantras in the Kaṭha Upaniṣad (1.2.9) state, naiṣā tarkeṇa matir āpaneyā proktānyenaiva su-jñānāya preṣṭha. According to the Muṇḍaka Upaniṣad (3.2.3):





nāyam ātmā pravacanena labhyo

na medhayā na bahunā śrutena

yam evaiṣa vṛṇute tena labhyas

tasyaiṣa ātmā vivṛṇute tanūṁ svām



And according to the *Brahma-sūtra* (2.1.11), tarkāpratiṣṭhānāt.





All Vedic scriptures declare that transcendental subjects cannot be understood simply by argument or logic. Spiritual matters are far above experimental knowledge. Only by Kṛṣṇa's mercy can one who is interested in His transcendental loving affairs understand them. If one tries to understand these transcendental topics simply by using one's material brain substance, the attempt will be futile. Whether one is a prākṛta-sahajiyā or a mundane opportunist or scholar, one's labor to understand these topics by mundane means will ultimately be frustrated. One therefore has to give up all mundane attempts and try to become a pure devotee of Lord Viṣṇu. When a devotee follows the regulative principles, the truth of these talks will be revealed to him. This is confirmed in the *Bhakti-rasāmṛta-sindhu* (1.2.234):



ataḥ śrī-kṛṣṇa-nāmādi

na bhaved grāhyam indriyaiḥ

sevonmukhe hi jihvādau

svayam eva sphuraty adaḥ



One cannot understand the Lord's holy name, pastimes, form, qualities, or entourage with one's blunt material senses. However, when the senses are purified by the constant rendering of service, the spiritual truth of the pastimes of Rādhā and Kṛṣṇa are revealed. As confirmed in the Muṇḍaka Upaniṣad: yam evaiṣa vṛṇute tena labhyas. Only one who is favored by the Supreme Personality of Godhead can understand the transcendental features of Śrī Caitanya Mahāprabhu.





TEXT 311





rāmānanda rāye mora koṭī namaskāra



yāṅra mukhe kaila prabhu rasera vistāra



SYNONYMS



*rāmānanda rāye*-unto Śrī Rāmānanda Rāya; *mora*-my; *koṭī*-ten million; *namaskāra*-obeisances; *yāṅra mukhe*-in whose mouth; *kaila*-did; *prabhu*-Śrī Caitanya Mahāprabhu; *rasera vistāra*-the expansion of transcendental mellows.



TRANSLATION



I offer ten million obeisances unto the lotus feet of Śrī Rāmānanda Rāya because from his mouth much spiritual information has been expanded by Śrī Caitanya Mahāprabhu.





TEXT 312





dāmodara-svarūpera kaḍacā-anusāre



rāmānanda-milana-līlā karila pracāre



SYNONYMS



*dāmodara-svarūpera*-of Svarūpa Dāmodara Gosvāmī; *kaḍacā*-with the notebooks; *anusāre*-in accordance; *rāmānanda-milana-līlā*-the pastimes of the meeting with Rāmānanda; *karila*-have done; *pracāre*-distribution.



TRANSLATION



I have tried to preach the pastimes of Lord Śrī Caitanya Mahāprabhu's meeting with Rāmānanda Rāya in accordance with the notebooks of Śrī Svarūpa Dāmodara.



PURPORT



At the end of every chapter, the author admits the value of the disciplic succession. He never claims to have written this transcendental literature by carrying out research work. He simply admits his indebtedness to the notes taken by Svarūpa Dāmodara, Raghunātha dāsa Gosvāmī and other authoritative persons. This is the way of writing transcendental books, which are never meant for so-called scholars and research workers. The process is mahā-jano yena gataḥ sa panthāḥ: one has to strictly follow great personalities and ācāryas. Ācārya-vān puruṣo veda: one who has the favor of the ācārya knows everything. This statement made by Kavirāja Gosvāmī is very valuable for all pure devotees. Sometimes the prākṛtā sahajiyās claim that they have heard the truth from their guru. But one cannot have transcendental knowledge simply by hearing from a guru who is not bona fide. The guru must be bona fide, and he must have heard from his bona fide guru. Only then will his message be accepted as bona fide. Lord Kṛṣṇa confirms this in the *Bhagavad-gītā* (4.1):





śrī-bhagavān uvāca

imaṁ vivasvate yogaṁ

proktavān aham avyayam

vivasvān manave prāha

manur ikṣvākave 'bravīt



"The Supreme Lord said, 'I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku."





In this way the message is transmitted in the bona fide spiritual disciplic succession from bona fide spiritual master to bona fide student. Śrīla Kavirāja Gosvāmī therefore as usual concludes this chapter by reasserting his faith in the lotus feet of the six Gosvāmīs. Thus he is able to set forth this transcendental scripture, *Caitanya-caritāmṛta*.





TEXT 313





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Eighth Chapter, describing the talks between Śrī Caitanya Mahāprabhu and Rāmānanda Rāya.





Chapter 9



Lord Śrī Caitanya Mahāprabhu's Travels to the Holy Places



A summary of the Ninth Chapter is given by Śrīla Bhaktivinoda Ṭhākura. After leaving Vidyānagara, Śrī Caitanya Mahāprabhu visited such places of pilgrimage as Gautamī-gaṅgā, Mallikārjuna, Ahovala-nṛsiṁha, Siddhavaṭa, Skanda-kṣetra, Trimaṭha, Vṛddhakāśī, Bauddha-sthāna, Tirupati, Tirumala, Pānā-nṛsiṁha, Śiva-kāñcī, Viṣṇu-kāñcī, Trikāla-hastī, Vṛddhakola, Śiyālī-bhairavī, Kāverī-tīra and Kumbhakarṇa-kapāla.



Finally the Lord went to Śrī Raṅga-kṣetra, where He converted a brāhmaṇa named Veṅkaṭa Bhaṭṭa, who, along with his family, became a devotee of Kṛṣṇa. After leaving Śrī Raṅga, Caitanya Mahāprabhu reached Ṛṣabha-parvata, where He met Paramānanda Purī, who later arrived at Jagannātha Purī. Lord Śrī Caitanya Mahāprabhu then proceeded farther, arriving at Setubandha Rāmeśvara. At Śrī Śaila-parvata, the Lord met Lord Śiva and his wife Durgā in the dress of a brāhmaṇa and brāhmaṇī. From there He went to Kāmakoṣṭhī-purī and later arrived at southern Mathurā. A brāhmaṇa devotee of Lord Rāmacandra's talked with Him. Then the Lord took His bath in the river Kṛtamālā. On the hill known as Mahendra-śaila, the Lord saw Paraśurāma. Then the Lord went to Setubandha and took His bath at Dhanus-tīrtha. He also visited Rāmeśvara, where He collected some papers connected with Sītādevī, whose illusory form was kidnapped by Rāvaṇa. The Lord next visited the places known as Pāṇḍya-deśa, Tāmraparṇī, Naya-tripadī, Ciyaḍatalā, Tila-kāñcī, Gajendra-mokṣaṇa, Pānāgaḍi, Cāmtāpura, Śrī Vaikuṇṭha, Malaya-parvata and Kanyā-kumārī. The Lord then met the Bhaṭṭathāris at Mallāra-deśa and saved Kālā Kṛṣṇadāsa from their clutches. The Lord also collected the Brahma-saṁhitā, Fifth Chapter, on the banks of the Payasvinī River. He then visited Payasvinī, Śṛṅgavera-purī-maṭha and Matsya-tīrtha. At the village of Uḍupī He saw the Gopāla Deity installed by Śrī Madhvācārya. He then defeated the Tattvavādīs in śāstric conversation. The Lord next visited Phalgu-tīrtha, Tritakūpa, Pañcāpsarā, Sūrpāraka and Kolāpura. At Śrī Raṅgapurī the Lord received news of Śaṅkarāraṇya's disappearance. He then went to the banks of the Kṛṣṇaveṇvā River, where He collected from among the Vaiṣṇava brāhmaṇas a book written by Bilvamaṅgala, Kṛṣṇa-karṇāmṛta. The Lord then visited Tāptī, Māhiṣmatī-pura, Narmadā-tīra and Ṛṣyamūka-parvata. He entered Daṇḍakāraṇya and liberated the seven palm trees. From there He visited a place known as Pampā-sarovara and visited Pañcavaṭī, Nāsika, Brahmagiri and also the source of the Godāvarī River, Kuśāvarta. Thus the Lord visited almost all the holy places in South India. He finally returned to Jagannātha Purī by taking the same route, after visiting Vidyānagara again.





TEXT 1





nānā-mata-grāha-grastān



dākṣiṇātya-jana-dvipān



kṛpāriṇā vimucyaitān



gauraś cakre sa vaiṣṇavān



SYNONYMS



*nānā-mata*-by various philosophies; *grāha*-like crocodiles; *grastān*-captured; *dākṣiṇātya-jana*-the inhabitants of South India; *dvipān*-like elephants; *kṛpā-ariṇā*-by His disc of mercy; *vimucya*-liberating; *etān*-all these; *gauraḥ*-Śrī Caitanya Mahāprabhu; *cakre*-converted; *saḥ*-He; *vaiṣṇavān*-to the Vaiṣṇava cult.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu converted the inhabitants of South India. These people were as strong as elephants, but they were in the clutches of the crocodiles of various philosophies, such as the Buddhist, Jain and Māyāvāda philosophies. With His disc of mercy the Lord delivered them all by converting them into Vaiṣṇavas, devotees of the Lord.



PURPORT



Śrī Caitanya Mahāprabhu's converting the people of South India into Vaiṣṇavas is compared herein to Lord Viṣṇu's delivering Gajendra the elephant from the attack of a crocodile. When Śrī Caitanya Mahāprabhu visited southern India, almost all the residents were within the jaws of the crocodiles of Buddhist, Jain and Māyāvāda philosophy. Here Kavirāja Gosvāmī states that although these people were as strong as elephants, they were almost in the clutches of death because they were being attacked by the crocodiles of various philosophies. However, as Śrī Caitanya Mahāprabhu in the form of Viṣṇu mercifully saved the elephant Gajendra from the clutches of a crocodile, so He saved all the people of South India from the clutches of various philosophies by converting them into Vaiṣṇavas.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-unto Nityānanda Prabhu; *jaya advaita-candra*-all glories to Advaita Prabhu; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Śrī Advaita Prabhu! And all glories to the devotees of Śrī Caitanya Mahāprabhu!





TEXT 3





dakṣiṇa-gamana prabhura ati vilakṣaṇa



sahasra sahasra tīrtha kaila daraśana



SYNONYMS



*dakṣiṇa*-gamana-touring in South India; *prabhura*-of the Lord; *ati*-very; *vilakṣaṇa*-extraordinary; *sahasra sahasra*-thousands and thousands; *tīrtha*-holy places; *kaila*-did; *daraśana*-visit.



TRANSLATION



Śrī Caitanya Mahāprabhu's tour of South India was certainly very extraordinary because He visited many thousands of places of pilgrimage there.





TEXT 4





sei saba tīrtha sparśi' mahā-tīrtha kaila



sei chale sei deśera loka nistārila



SYNONYMS



*sei saba*-all those; *tīrtha*-holy places; *sparśi'*-touching; *mahā*-tīrtha-into great places of pilgrimage; *kaila*-made them; *sei chale*-under that plea; *sei deśera*-of those countries; *loka*-the people; *nistārila*-He delivered.



TRANSLATION



On the plea of visiting all those holy places, the Lord converted many thousands of residents and thus delivered them. Simply by touching the holy places, He made them into great places of pilgrimage.



PURPORT



It is said: tīrthī-kurvanti tīrthāni. A tīrtha, or holy place, is a place where great saintly personalities visit or reside. Although the holy places were already places of pilgrimage, they were all purified by Śrī Caitanya Mahāprabhu's visit. Many people go to these holy places and leave their sinful activities there, thus becoming free from contamination. When these contaminations pile up, they are counteracted by the visit of great personalities like Śrī Caitanya Mahāprabhu and His strict followers. Many kinds of patients come to a hospital, which may be infected by many types of disease. Actually the hospital is always infected, but the expert physician keeps the hospital sterilized by his expert presence and management. Similarly, places of pilgrimage are always infected by the sins left by the sinners who go there, but when a personality like Śrī Caitanya Mahāprabhu visits such a place, all contaminations vanish.





TEXT 5





sei saba tīrthera krama kahite nā pāri



dakṣiṇa-vāme tīrtha-gamana haya pherāpheri



SYNONYMS



*sei saba*-all those; *tīrthera*-of holy places; *krama*-the chronological order; *kahite*-to tell of; *nā pāri*-I am unable; *dakṣiṇa*-vāme-left and right; *tīrtha*-gamana-visiting the holy places; *haya*-is; *pherāpheri*-going and coming back



TRANSLATION



I cannot chronologically record all the places of pilgrimage visited by Lord Śrī Caitanya Mahāprabhu. I can only summarize everything by saying that the Lord visited all holy places right and left, coming and going.





TEXT 6





ataeva nāma-mātra kariye gaṇana



kahite nā pāri tāra yathā anukrama



SYNONYMS



*ataeva*-therefore; *nāma*-mātra-only as a token record; *kariye gaṇana*-I count; *kahite*-to tell; *nā pāri*-I am unable; *tāra*-of that; *yathā*-as; *anukrama*-chronological order.



TRANSLATION



Because it is impossible for me to record all these places in chronological order, I simply make a token gesture of recording them.





TEXTS 7-8





pūrvavat pathe yāite ye pāya daraśana



yei grāme yāya, se grāmera yata jana



sabei vaiṣṇava haya, kahe 'kṛṣṇa' 'hari'



anya grāma nistāraye sei 'vaiṣṇava' kari'



SYNONYMS



*pūrva*-vat-as done previously; *pathe*-on the way; *yāite*-while going; *ye*-anyone who; *pāya*-gets; *daraśana*-audience; *yei*-which; *grāme*-in the village; *yāya*-Lord Śrī Caitanya Mahāprabhu goes; *se*-that; *grāmera*-of the village; *yata*-all; *jana*-people; *sabei*-all of them; *vaiṣṇava haya*-become devotees; *kahe*-say; *kṛṣṇa hari*-the holy names of Lord Kṛṣṇa and Hari; *anya grāma*-other villages; *nistāraye*-delivers; *sei*-He; *vaiṣṇava*-devotees; *kari'*-making.



TRANSLATION



As previously stated, all the residents of the villages visited by Lord Caitanya became Vaiṣṇavas and began to chant "Hari" and "Kṛṣṇa." In this way, in all the villages visited by the Lord, everyone became a Vaiṣṇava, a devotee.



PURPORT



The holy names of Kṛṣṇa and Hari, or the chanting of the Hare Kṛṣṇa mahā-mantra, are so spiritually powerful that even today, as our preachers go to remote parts of the world, people immediately begin chanting Hare Kṛṣṇa. Śrī Caitanya Mahāprabhu was the Supreme Personality of Godhead Himself. There cannot be anyone who can compare to Him or His potencies. However, because we are following in His footsteps and are also chanting the Hare Kṛṣṇa mahā-mantra, the effect is almost as potent as during the time of Lord Caitanya Mahāprabhu. Our preachers mainly belong to European and American countries, yet by the grace of Lord Caitanya they have tremendous success wherever they go to open branches. Indeed, everywhere people are very seriously chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.





TEXT 9





dakṣiṇa deśera loka aneka prakāra



keha jñānī, keha karmī, pāṣaṇḍī apāra



SYNONYMS



*dakṣiṇa deśera*-of South India; *loka*-people; *aneka*-many; *prakāra*-varieties; *keha*-someone; *jñānī*-philosophical speculator; *keha*-someone; *karmī*-fruitive worker; *pāṣaṇḍī*-nondevotees; *apāra*-innumerable.



TRANSLATION



In South India there were many types of people. Some were philosophical speculators, and some were fruitive workers, but in any case there were innumerable nondevotees.





TEXT 10





sei saba loka prabhura darśana-prabhāve



nija-nija-mata chāḍi' ha-ila vaiṣṇave



SYNONYMS



*sei saba loka*-all those people; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *darśana-prabhāve*-by the influence of His visit; *nija*-nija-their own; *mata*-opinion; *chāḍi'*-giving up; *ha*-ila-became; *vaiṣṇave*-devotees.



TRANSLATION



By the influence of Śrī Caitanya Mahāprabhu, all these people abandoned their own opinions and became Vaiṣṇavas, devotees of Kṛṣṇa.





TEXT 11





vaiṣṇavera madhye rāma-upāsaka saba



keha 'tattvavādī', keha haya 'śrī-vaiṣṇava'



SYNONYMS



*vaiṣṇavera madhye*-amongst Vaiṣṇavas; *rāma-upāsaka saba*-all worshipers of Lord Śrī Rāmacandra; *keha*-someone; *tattva*-vādī-followers of Madhvācārya; *keha*-someone; *haya*-is; *śrī*-vaiṣṇava-devotees following the disciplic succession of Śrī Rāmānujācārya



TRANSLATION



At the time, all the South Indian Vaiṣṇavas were worshipers of Lord Rāmacandra. Some were Tattvavādīs, and some were followers of Rāmānujācārya.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura points out that the word "Tattvavādī" refers to the followers of Śrīla Madhvācārya. To distinguish his disciplic succession from the Māyāvādī followers of Śaṅkarācārya, Śrīla Madhvācārya named his party the Tattvavādīs. Impersonal monists are always attacked by these Tattvavādīs, who attempt to defeat their philosophy of impersonalism. Generally, they establish the supremacy of the Supreme Personality of Godhead. Actually the disciplic succession of Madhvācārya is known as the Brahmā Vaiṣṇava sect; that is the sect coming down from Lord Brahmā. Consequently the Tattvavādīs, or followers of Madhvācārya, do not accept the incident of Lord Brahmā's illusion, which is recorded in the Tenth Canto of *Śrīmad-Bhāgavatam*. Śrīla Madhvācārya has purposefully avoided commenting on that portion of *Śrīmad-Bhāgavatam* in which brahma-mohana, the illusion of Lord Brahmā, is mentioned. Śrīla Mādhavendra Purī was one of the ācāryas in the Tattvavāda disciplic succession, and he established the ultimate goal of transcendentalism to be attainment of pure devotional service, love of Godhead. Those Vaiṣṇavas belonging to the Gauḍīya-sampradāya, the disciplic succession following Śrī Caitanya Mahāprabhu, are distinct from the Tattvavādīs, although they belong to the same Tattvavāda-sampradāya. The followers of Śrī Caitanya Mahāprabhu are therefore known as the Madhva-Gauḍīya-sampradāya.





The word pāṣaṇḍī refers to those who are opposed to pure devotional service. In particular, these are the Māyāvādīs, the impersonalists. A definition of pāṣaṇḍī is given in the *Hari-bhakti-vilāsa* (1.73), wherein it is stated:



yas tu nārāyaṇaṁ devaṁ

brahma-rudrādi-daivataiḥ

samatvenaiva vīkṣeta

sa pāṣaṇḍī bhaved dhruvam



A pāṣaṇḍī is one who thinks that the Supreme Lord Nārāyaṇa, the Personality of Godhead, is on the same level with the demigods, headed by Lord Brahmā and Lord Śiva. The devotee never considers Lord Nārāyaṇa to be on the same platform with Lord Brahmā and Lord Śiva. The Madhvācārya-sampradāya and Rāmānuja-sampradāya are mainly worshipers of Lord Rāmacandra, although the Śrī Vaiṣṇavas are supposed to be worshipers of Lord Nārāyaṇa and Lakṣmī and the Tattvavādīs are supposed to be worshipers of Lord Kṛṣṇa. At present, in most of the monasteries belonging to the Madhva-sampradāya, Lord Rāmacandra is worshiped.





In the book known as Adhyātma-rāmāyaṇa, there are statements in Chapters Twelve to Fifteen about the worship of the Deities Śrī Rāmacandra and Sītā. There it is stated that during Lord Rāmacandra's time there was a brāhmaṇa who took a vow to fast until he saw Lord Rāmacandra. Sometimes, due to business, Lord Rāmacandra was absent from His capital for a full week and could not be seen by citizens during that time. Because of his vow, the brāhmaṇa could not take even a drop of water during that week. Later, after eight or nine days, when the brāhmaṇa could see Lord Rāmacandra personally, he would break his fast. Upon observing the brāhmaṇa's rigid vow, Lord Śrī Rāmacandra ordered His younger brother Lakṣmaṇa to deliver a pair of Sītā-Rāma Deities to the brāhmaṇa. The brāhmaṇa received the Deities from Śrī Lakṣmaṇajī and worshiped Them faithfully as long as he lived. At the time of his death, he delivered the Deities to Śrī Hanumānjī, who, for many years, hung Them around his neck and served Them with all devotion. After many years, when Hanumānjī departed on the hill known as Gandha-mādana, he delivered the Deities to Bhīmasena, one of the Pāṇḍavas, and Bhīmasena brought Them to his palace, where he kept Them very carefully. The last king of the Pāṇḍavas, Kṣemakānta, worshiped the Deities in that palace. Later, the same Deities were kept in the custody of the kings of Orissa known as Gajapatis. One of the ācāryas, known as Narahari Tīrtha, who was in the disciplic succession of Madhvācārya, received these Deities from the King of Orissa.



It may be noted that these particular Deities of Rāma and Sītā have been worshiped from the time of King Ikṣvāku. Indeed, they were worshiped by the royal princes even before the appearance of Lord Rāmacandra. Later, during Lord Rāmacandra's presence, the Deities were worshiped by Lakṣmaṇa. It is said that just three months before his disappearance, Śrī Madhvācārya received these Deities and installed them in the Uḍupī temple. Since then the Deities have been worshiped by the Madhvācārya-sampradāya at that monastery. As far as the Śrī Vaiṣṇavas are concerned, beginning with Rāmānujācārya, they also worshiped Deities of Sītā-Rāma. Sītā-Rāma Deities are also being worshiped in Tirupati and other places. From the Śrī Rāmānuja-sampradāya there is another branch known as Rāmānandī or Rāmāt, and the followers of that branch also worship Deities of Sītā-Rāma very rigidly. The Rāmānuja-sampradāya Vaiṣṇavas prefer the worship of Lord Rāmacandra to that of Rādhā-Kṛṣṇa.





TEXT 12





sei saba vaiṣṇava mahāprabhura darśane



kṛṣṇa-upāsaka haila, laya kṛṣṇa-nāme



SYNONYMS



*sei saba*-all those; *vaiṣṇava*-devotees; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *darśane*-by seeing; *kṛṣṇa*-upāsaka-devotees of Lord Kṛṣṇa; *haila*-became; *laya*-took; *kṛṣṇa-nāme*-the holy name of Lord Kṛṣṇa.



TRANSLATION



After meeting Śrī Caitanya Mahāprabhu, all those different Vaiṣṇavas became devotees of Kṛṣṇa and began chanting the Hare Kṛṣṇa mahā-mantra.





TEXT 13





rāma! rāghava! rāma! rāghava! rāma! rāghava! pāhi mām



kṛṣṇa! keśava! kṛṣṇa! keśava! kṛṣṇa! keśava! rakṣa mām



SYNONYMS



*rāma*-O Rāma; *rāghava*-O descendant of Raghu; *pāhi*-please protect; *mām*-me; *kṛṣṇa*-O Kṛṣṇa; *keśava*-O killer of Keśī; *rakṣa*-protect; *mām*-me.



TRANSLATION



" 'O Lord Rāmacandra, descendant of Mahārāja Raghu, kindly protect me! O Lord Kṛṣṇa, killer of the Keśī demon, kindly protect me!' "





TEXT 14





ei śloka pathe paḍi' karilā prayāṇa



gautamī-gaṅgāya yāi' kaila gaṅgā-snāna



SYNONYMS



*ei śloka*-this Sanskrit verse; *pathe*-on the way; *paḍi'*-reciting; *karilā*-did; *prayāṇa*-going; *gautamī-gaṅgāya*-to the bank of the Gautamī-gaṅgā; *yāi'*-going; *kaila*-did; *gaṅgā*-snāna-bathing in the Ganges.



TRANSLATION



While walking on the road, Śrī Caitanya Mahāprabhu used to chant this Rāma Rāghava mantra. Chanting in this way, He arrived at the banks of the Gautamī-gaṅgā and took His bath there.



PURPORT



The Gautamī-gaṅgā is another branch of the river Godāvarī. Formerly a great sage named Gautama Ṛṣi used to live on the bank of this river opposite the city of Rājamahendri, and consequently this branch was called the Gautamī-gaṅgā.





Śrīla Bhaktivinoda Ṭhākura says that Śrīla Kavirāja Gosvāmī has recorded the names of the holy places visited by Śrī Caitanya Mahāprabhu but that there is no chronological order of the places visited. However, there is a notebook of Govinda dāsa's containing a chronological order and references to geographical positions. Śrīla Bhaktivinoda Ṭhākura requests the readers to refer to that book. According to Govinda dāsa, Śrī Caitanya Mahāprabhu went to Trimanda from the Gautamī-gaṅgā. From there He went to Ḍhuṇḍirāma-tīrtha, another place of pilgrimage. According to this book, after visiting the Gautamī-gaṅgā, Śrī Caitanya Mahāprabhu went to Mallikārjuna-tīrtha.





TEXT 15





mallikārjuna-tīrthe yāi' maheśa dekhila



tāhāṅ saba loke kṛṣṇa-nāma laoyāila



SYNONYMS



*mallikārjuna-tīrthe*-to the holy place known as Mallikārjuna; *yāi'*-going; *maheśa*-the deity of Lord Śiva; *dekhila*-He saw; *tāhāṅ*-there; *saba loke*-all the people; *kṛṣṇa-nāma*-Lord Kṛṣṇa's holy name; *laoyāila*-He induced to chant.



TRANSLATION



Śrī Caitanya Mahāprabhu then went to Mallikārjuna-tīrtha and saw the deity of Lord Śiva there. He also induced all the people to chant the Hare Kṛṣṇa mahā-mantra.



PURPORT



Mallikārjuna is also known as Śrī Saila. It is situated about seventy miles south of Karṇula on the right bank of the Kṛṣṇā River. There are great walls all around the village, and within the walls resides the deity known as Mallikārjuna. It is a deity of Lord Śiva and is one of the Jyotirliṅgas.





TEXT 16





rāmadāsa mahādeve karila daraśana



ahovala-nṛsiṁhere karilā gamana



SYNONYMS



*rāma*-dāsa-Rāmadāsa; *mahā-deve*-of Mahādeva; *karila*-did; *daraśana*-seeing; *ahovala-nṛsiṁhere*-to Ahovala-nṛsiṁha; *karilā*-did; *gamana*-going.



TRANSLATION



There he saw Lord Mahādeva [Śiva], the servant of Lord Rāma. He then went to Ahovala-nṛsiṁha.





TEXT 17





nṛsiṁha dekhiyā tāṅre kaila nati-stuti



siddhavaṭa gelā yāhāṅ mūrti sītāpati



SYNONYMS



*nṛsiṁha dekhiyā*-after seeing the Lord Nṛsiṁha Deity; *tāṅre*-unto Him; *kaila*-did; *nati*-stuti-offering of various prayers; *siddhavaṭa*-to Siddhavaṭa; *gelā*-He went; *yāhāṅ*-where; *mūrti*-the Deity; *sītā-pati*-Lord Rāmacandra.



TRANSLATION



After seeing the Ahovala-nṛsiṁha Deity, Caitanya Mahāprabhu offered many prayers unto the Lord. He then went to Siddhavaṭa, where He saw the Deity of Rāmacandra, the Lord of Sītādevī.



PURPORT



Siddhavaṭa, also known as Sidhauṭa, is ten miles east of the village Kuḍāpā. Previously this place was also known as southern Benares. There is a great banyan tree there, and it is therefore known as Siddhavaṭa. Vaṭa means banyan tree.





TEXT 18





raghunātha dekhi' kaila praṇati stavana



tāhāṅ eka vipra prabhura kaila nimantraṇa



SYNONYMS



*raghu*-nātha dekhi'-after seeing Lord Rāmacandra, the descendant of Mahārāja Raghu; *kaila*-offered; *praṇati*-obeisances; *stavana*-prayers; *tāhāṅ*-there; *eka*-one; *vipra*-brāhmaṇa; *prabhura*-to Lord Śrī Caitanya Mahāprabhu; *kaila*-did; *nimantraṇa*-invitation.



TRANSLATION



After seeing the Deity of Lord Rāmacandra, the descendant of King Raghu, the Lord offered His prayers and obeisances. Then a brāhmaṇa invited the Lord to take lunch.





TEXT 19





sei vipra rāma-nāma nirantara laya



'rāma''rāma' vinā anya vāṇī nā kahaya



SYNONYMS



*sei vipra*-that brāhmaṇa; *rāma-nāma*-the holy name of Lord Rāmacandra; *nirantara*-constantly; *laya*-chants; *rāma rāma*-the holy names Rāma Rāma; *vinā*-without; *anya*-other; *vāṇī*-vibration; *nā*-does not; *kahaya*-speak.



TRANSLATION



That brāhmaṇa constantly chanted the holy name of Rāmacandra. Indeed, but for chanting Lord Rāmacandra's holy name, that brāhmaṇa did not speak a word.





TEXT 20





sei dina tāṅra ghare rahi' bhikṣā kari'



tāṅre kṛpā kari' āge calilā gaurahari



SYNONYMS



*sei dina*-on that day; *tāṅra ghare*-the house of that brāhmaṇa; *rahi'*-staying; *bhikṣā kari'*-accepting prasāda; *tāṅre*-unto him; *kṛpā kari'*-showing mercy; *āge*-ahead; *calilā*-departed; *gaura-hari*-Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



That day, Lord Caitanya remained there and accepted prasāda at his house. After bestowing mercy upon him in this way, the Lord proceeded ahead.





TEXT 21





skanda-kṣetra-tīrthe kaila skanda daraśana



trimaṭha āilā, tāhāṅ dekhi' trivikrama



SYNONYMS



*skanda-kṣetra-tīrthe*-in the holy place known as Skanda-kṣetra; *kaila*-did; *skanda daraśana*-visiting Lord Skanda (Kārttikeya, son of Lord Śiva); *trimaṭha*-at Trimaṭha; *āilā*-arrived; *tāhāṅ*-there; *dekhi'*-seeing; *trivikrama*-a form of Lord Viṣṇu, Trivikrama.



TRANSLATION



At the holy place known as Skanda-kṣetra, Lord Śrī Caitanya Mahāprabhu visited the temple of Skanda. From there He went to Trimaṭha, where He saw the Viṣṇu Deity Trivikrama.





TEXT 22





punaḥ siddhavaṭa āilā sei vipra-ghare



sei vipra kṛṣṇa-nāma laya nirantare



SYNONYMS



*punaḥ*-again; *siddha-vaṭa*-to the place known as Siddhavaṭa; *āilā*-returned; *sei*-that; *vipra-ghare*-in the house of the brāhmaṇa; *sei vipra*-that brāhmaṇa; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *laya*-chants; *nirantare*-constantly.



TRANSLATION



After visiting the temple of Trivikrama, the Lord returned to Siddhavaṭa, where He again visited the house of the brāhmaṇa, who was now constantly chanting the Hare Kṛṣṇa mahā-mantra.





TEXT 23





bhikṣā kari' mahāprabhu tāṅre praśna kaila



''kaha vipra, ei tomāra kon daśā haila



SYNONYMS



*bhikṣā kari'*-after accepting lunch; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *praśna kaila*-asked a question; *kaha vipra*-My dear brāhmaṇa friend, please say; *ei*-this; *tomāra*-your; *kon*-what; *daśā*-situation; *haila*-became.



TRANSLATION



After finishing His lunch there, Śrī Caitanya Mahāprabhu asked the brāhmaṇa, "My dear friend, kindly tell Me what your position is now.





TEXT 24





pūrve tumi nirantara laite rāma-nāma



ebe kene nirantara lao kṛṣṇa-nāma''



SYNONYMS



*pūrve*-formerly; *tumi*-you; *nirantara*-constantly; *laite*-used to chant; *rāma-nāma*-the holy name of Lord Rāmacandra; *ebe*-now; *kene*-why; *nirantara*-constantly; *lao*-you chant; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa.



TRANSLATION



"Formerly you were constantly chanting the holy name of Lord Rāma. Why are you now constantly chanting the holy name of Kṛṣṇa?"





TEXT 25





vipra bale,--ei tomāra darśana-prabhāve



tomā dekhi' gela mora ājanma svabhāve



SYNONYMS



*vipra bale*-the brāhmaṇa replied; *ei*-this; *tomāra darśana-prabhāve*-by the influence of Your visit; *tomā dekhi'*-after seeing You; *gela*-went; *mora*-my; *ā*-janma-from childhood; *svabhāve*-nature.



TRANSLATION



The brāhmaṇa replied, "This is all due to Your influence, sir. After seeing You, I have lost my lifelong practice.





TEXT 26





bālyāvadhi rāma-nāma-grahaṇa āmāra



tomā dekhi' kṛṣṇa-nāma āila eka-bāra



SYNONYMS



*bālya*-avadhi-since the days of my childhood; *rāma*-nāma-grahaṇa-chanting the holy name of Lord Rāmacandra; *āmāra*-my; *tomā dekhi'*-upon seeing You; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *āila*-came; *eka*-bāra-once only.



TRANSLATION



"From my childhood I have been chanting the holy name of Lord Rāmacandra, but upon seeing You I chanted the holy name of Lord Kṛṣṇa just once.





TEXT 27





sei haite kṛṣṇa-nāma jihvāte vasilā



kṛṣṇa-nāma sphure, rāma-nāma dūre gelā



SYNONYMS



*sei haite*-since that time; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *jihvāte*-on the tongue; *vasilā*-was seated tightly; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *sphure*-automatically comes; *rāma-nāma*-the holy name of Lord Rāmacandra; *dūre*-far away; *gelā*-went.



TRANSLATION



"Since then, the holy name of Kṛṣṇa has been tightly fixed upon my tongue. Indeed, since I have been chanting the holy name of Kṛṣṇa, the holy name of Lord Rāmacandra has gone far away.





TEXT 28





bālya-kāla haite mora svabhāva eka haya



nāmera mahimā-śāstra kariye sañcaya



SYNONYMS



*bālya*-kāla haite-from my childhood; *mora*-my; *svabhāva*-practice; *eka*-one; *haya*-there is; *nāmera*-of the holy name; *mahimā*-concerning the glories; *śāstra*-the revealed scriptures; *kariye sañcaya*-I collect.



TRANSLATION



"From my childhood I have been practicing this chanting and have been collecting the glories of the holy name from revealed scriptures.





TEXT 29





ramante yogino 'nante



satyānande cid-ātmani



iti rāma-padenāsau



paraṁ brahmābhidhīyate



SYNONYMS



*ramante*-take pleasure; *yoginaḥ*-transcendentalists; *anante*-in the unlimited; *satya-ānande*-real pleasure; *cit-ātmani*-in spiritual existence; *iti*-thus; *rāma*-Rāma; *padena*-by the word; *asau*-He; *param*-supreme; *brahma*-truth; *abhidhīyate*-is called.



TRANSLATION



" 'The Supreme Absolute Truth is called Rāma because the transcendentalists take pleasure in the unlimited true pleasure of spiritual existence.'



PURPORT



This is the eighth verse of the Śata-nāma-stotra of Lord Rāmacandra, which is found in the *Padma Purāṇa*.





TEXT 30





kṛṣir bhū-vācakaḥ śabdo



ṇaś ca nirvṛti-vācakaḥ



tayor aikyaṁ paraṁ brahma



kṛṣṇa ity abhidhīyate



SYNONYMS



*kṛṣiḥ*-the verbal root kṛṣ; *bhū*-attractive existence; *vācakaḥ*-signifying; *śabdaḥ*-word; *ṇaḥ*-the syllable ṇa; *ca*-and; *nirvṛti*-spiritual pleasure; *vācakaḥ*-indicating; *tayoḥ*-of both; *aikyam*-amalgamation; *param*-supreme; *brahma*-Absolute Truth; *kṛṣṇaḥ*-Lord Kṛṣṇa; *iti*-thus; *abhidhīyate*-is called.



TRANSLATION



" 'The word "kṛṣ" is the attractive feature of the Lord's existence, and "ṇa" means spiritual pleasure. When the verb "kṛṣ" is added to the affix "ṇa," it becomes "Kṛṣṇa," which indicates the Absolute Truth.'



PURPORT



This is a verse from the *Mahābhārata* (Udyoga-parva 71.4).





TEXT 31





paraṁ brahma dui-nāma samāna ha-ila



punaḥ āra śāstre kichu viśeṣa pāila



SYNONYMS



*param brahma*-the Absolute Truth; *dui*-nāma-two names (Rāma and Kṛṣṇa); *samāna*-on an equal level; *ha*-ila-were; *punaḥ*-again; *āra*-further; *śāstre*-in revealed scriptures; *kichu*-some; *viśeṣa*-specification; *pāila*-is found.



TRANSLATION



"As far as the holy names of Rāma and Kṛṣṇa are concerned, they are on an equal level, but for further advancement we receive some specific information from revealed scriptures.





TEXT 32





rāma rāmeti rāmeti



rame rāme manorame



sahasra-nāmabhis tulyaṁ



rāma-nāma varānane



SYNONYMS



*rāma*-Rāma; *rāma*-Rāma; *iti*-thus; *rāma*-Rāma; *iti*-thus; *rame*-I enjoy; *rāme*-in the holy name of Rāma; *manaḥ*-rame-most beautiful; *sahasra*-nāmabhiḥ-with the one thousand names; *tulyam*-equal; *rāma-nāma*-the holy name of Rāma; *vara-ānane*-O lovely-faced woman.



TRANSLATION



" 'Lord Śiva addressed his wife Durgā as Varānanā and explained, "I chant the holy name of Rāma, Rāma, Rāma and thus enjoy this beautiful sound. This holy name of Rāmacandra is equal to one thousand holy names of Lord Viṣṇu."'



PURPORT



This is a verse from the Bṛhad-viṣṇu-sahasranāma-stotra in the Uttara-khaṇḍa of the *Padma Purāṇa* (72.335).





TEXT 33





sahasra-nāmnāṁ puṇyānāṁ



trir-āvṛttyā tu yat phalam



ekāvṛttyā tu kṛṣṇasya



nāmaikaṁ tat prayacchati



SYNONYMS



*sahasra-nāmnām*-of one thousand names; *puṇyānām*-holy; *triḥ-āvṛttyā*-by thrice chanting; *tu*-but; *yat*-which; *phalam*-result; *eka-āvṛttyā*-by one repetition; *tu*-but; *kṛṣṇasya*-of Lord Kṛṣṇa; *nāma*-holy name; *ekam*-only one; *tat*-that result; *prayacchati*-gives.



TRANSLATION



" 'The pious results derived from chanting the thousand holy names of Viṣṇu three times can be attained by only one utterance of the holy name of Kṛṣṇa.'



PURPORT



This verse from the Brahmāṇḍa Purāṇa is found in the Laghu-bhāgavatāmṛta (1.5.354), by Rūpa Gosvāmī. Simply by chanting the name of Kṛṣṇa once, one can attain the same results achieved by chanting the holy name of Rāma three times.





TEXT 34





ei vākye kṛṣṇa-nāmera mahimā apāra



tathāpi la-ite nāri, śuna hetu tāra



SYNONYMS



*ei vākye*-in this statement; *kṛṣṇa-nāmera*-of the holy name of Kṛṣṇa; *mahimā*-glories; *apāra*-unlimited; *tathāpi*-still; *la-ite*-to chant; *nāri*-I am unable; *śuna*-just hear; *hetu*-the reason; *tāra*-of that.



TRANSLATION



"According to this statement of the śāstras, the glories of the holy name of Kṛṣṇa are unlimited. Still I could not chant His holy name. Please hear the reason for this.





TEXT 35





iṣṭa-deva rāma, tāṅra nāme sukha pāi



sukha pāñā rāma-nāma rātri-dina gāi



SYNONYMS



*iṣṭa*-deva-my worshipable Lord; *rāma*-Lord Śrī Rāmacandra; *tāṅra nāme*-in His holy name; *sukha pāi*-I get happiness; *sukha pāñā*-getting such transcendental happiness; *rāma-nāma*-the holy name of Lord Rāma; *rātri*-dina-day and night; *gāi*-I chant.



TRANSLATION



"My worshipable Lord has been Lord Rāmacandra, and by chanting His holy name I received happiness. Because I received such happiness, I chanted the holy name of Lord Rāma day and night.





TEXT 36





tomāra darśane yabe kṛṣṇa-nāma āila



tāhāra mahimā tabe hṛdaye lāgila



SYNONYMS



*tomāra darśane*-by meeting You; *yabe*-when; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *āila*-appeared; *tāhāra*-His; *mahimā*-glories; *tabe*-at that time; *hṛdaye*-in the heart; *lāgila*-became fixed.



TRANSLATION



"By Your appearance, Lord Kṛṣṇa's holy name also appeared, and at that time the glories of Kṛṣṇa's name awoke in my heart."





TEXT 37





sei kṛṣṇa tumi sākṣāt--ihā nirdhārila



eta kahi' vipra prabhura caraṇe paḍila



SYNONYMS



*sei*-that; *kṛṣṇa*-the Personality of Godhead, Kṛṣṇa; *tumi*-You; *sākṣāt*-directly; *ihā*-this; *nirdhārila*-concluded; *eta kahi'*-saying this; *vipra*-the brāhmaṇa; *prabhura*-of Lord Caitanya Mahāprabhu; *caraṇe*-at the lotus feet; *padila*-fell down.



TRANSLATION



The brāhmaṇa concluded, "Sir, You are that Lord Kṛṣṇa Himself. This is my conclusion." Saying this, the brāhmaṇa fell down at the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 38





tāṅre kṛpā kari' prabhu calilā āra dine



vṛddhakāśī āsi' kaila śiva-daraśane



SYNONYMS



*tāṅre*-unto him; *kṛpā kari'*-showing mercy; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *calilā*-traveled; *āra dine*-the next day; *vṛddhakāśī*-to Vṛddhakāśī; *āsi'*-coming; *kaila*-did; *śiva*-daraśane-visiting Lord Śiva's temple.



TRANSLATION



After showing mercy to the brāhmaṇa, Lord Śrī Caitanya Mahāprabhu left the next day and arrived at Vṛddhakāśī, where He visited the temple of Lord Śiva.



PURPORT



Vṛddhakāśī's present name is Vṛddhācalam. It is situated in the southern Arcot district on the bank of the river Maṇimukha. This place is also known as Kālahastipura. Lord Śiva's temple there was worshiped for many years by Govinda, the cousin of Rāmānujācārya.





TEXT 39





tāhāṅ haite cali' āge gelā eka grāme



brāhmaṇa-samāja tāhāṅ, karila viśrāme



SYNONYMS



*tāhāṅ haite*-from there; *cali'*-going; *āge*-forward; *gelā*-went; *eka*-one; *grāme*-to a village; *brāhmaṇa*-samāja-assembly of brāhmaṇas; *tāhāṅ*-there; *karila viśrāme*-He rested.



TRANSLATION



Śrī Caitanya Mahāprabhu then left Vṛddhakāśī and proceeded further. In one village He saw that most of the residents were brāhmaṇas, and He took His rest there.





TEXT 40





prabhura prabhāve loka āila daraśane



lakṣārbuda loka āise nā yāya gaṇane



SYNONYMS



*prabhura*-of Lord Śrī Caitanya Mahāprabhu; *prabhāve*-by the influence; *loka*-people; *āila*-came; *daraśane*-to see Him; *lakṣa*-arbuda-many millions; *loka*-persons; *āise*-came; *nā*-not; *yāya gaṇane*-can be counted.



TRANSLATION



Due to the influence of Lord Caitanya Mahāprabhu, many millions of men came just to see Him. Indeed, the assembly being unlimited, its members could not be counted.





TEXT 41





gosāñira saundarya dekhi' tāte premāveśa



sabe 'kṛṣṇa' kahe, 'vaiṣṇava' haila sarva-deśa



SYNONYMS



*gosāñira*-of the Lord; *saundarya*-the beauty; *dekhi'*-seeing; *tāte*-in that; *prema-āveśa*-ecstatic love; *sabe*-everyone; *kṛṣṇa kahe*-uttered the holy name of Kṛṣṇa; *vaiṣṇava*-Vaiṣṇava devotees; *haila*-became; *sarva*-deśa-everyone.



TRANSLATION



The Lord's bodily features were very beautiful, and in addition He was always in the ecstasy of love of Godhead. Simply by seeing Him, everyone began chanting the holy name of Kṛṣṇa, and thus everyone became a Vaiṣṇava devotee.





TEXT 42





tārkika-mīmāṁsaka, yata māyāvādi-gaṇa



sāṅkhya, pātañjala, smṛti, purāṇa, āgama



SYNONYMS



*tārkika*-logicians; *mīmāṁsaka*-followers of Mīmāṁsā philosophy; *yata*-all; *māyāvādi*-gaṇa-followers of Śaṅkarācārya; *sāṅkhya*-followers of Kapila; *pātañjala*-followers of mystic yoga; *smṛti*-supplementary Vedic literature; *purāṇa*-Purāṇas; *āgama*-the tantra-śāstras.



TRANSLATION



There are many kinds of philosophers. Some are logicians who follow Gautama or Kaṇāda. Some follow the Mīmāṁsā philosophy of Jaimini. Some follow the Māyāvāda philosophy of Śaṅkarācārya, and others follow Kapila's Sāṅkhya philosophy or the mystic yoga system of Patañjali. Some follow the smṛti-śāstra composed of twenty religious scriptures, and others follow the *Purāṇas* and the tantra-śāstra. In this way there are many different types of philosophers.





TEXT 43





nija-nija-śāstrodgrāhe sabāi pracaṇḍa



sarva mata duṣi' prabhu kare khaṇḍa khaṇḍa



SYNONYMS



*nija*-nija-their own; *śāstra*-of the scripture; *udgrāhe*-to establish the conclusion; *sabāi*-all of them; *pracaṇḍa*-very powerful; *sarva*-all; *mata*-opinions; *duṣi'*-condemning; *prabhu*-Śrī Caitanya Mahāprabhu; *kare*-does; *khaṇḍa khaṇḍa*-breaking to pieces.



TRANSLATION



All of these adherents of various scriptures were ready to present the conclusions of their respective scriptures, but Śrī Caitanya Mahāprabhu broke all their opinions to pieces and established His own cult of bhakti based on the *Vedas*, Vedānta, the *Brahma-sūtra* and the philosophy of acintya-bhedābheda-tattva.





TEXT 44





sarvatra sthāpaya prabhu vaiṣṇava-siddhānte



prabhura siddhānta keha nā pāre khaṇḍite



SYNONYMS



*sarvatra*-everywhere; *sthāpaya*-establishes; *prabhu*-Śrī Caitanya Mahāprabhu; *vaiṣṇava-siddhānte*-the conclusion of the Vaiṣṇavas; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *siddhānta*-conclusion; *keha*-anyone; *nā pāre*-is not able; *khaṇḍite*-to defy.



TRANSLATION



Śrī Caitanya Mahāprabhu established the devotional cult everywhere. No one could defeat Him.





TEXT 45





hāri' hāri' prabhu-mate karena praveśa



ei-mate 'vaiṣṇava' prabhu kaila dakṣiṇa deśa



SYNONYMS



*hāri' hāri'*-being defeated; *prabhu*-mate-into the cult of Śrī Caitanya Mahāprabhu; *karena praveśa*-enter; *ei-mate*-in this way; *vaiṣṇava*-Vaiṣṇava devotees; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kaila*-made; *dakṣiṇa*-South India; *deśa*-country.



TRANSLATION



Being thus defeated by Lord Śrī Caitanya Mahāprabhu, all these philosophers and their followers entered into His cult. In this way Lord Caitanya made South India into a country of Vaiṣṇavas.





TEXT 46





pāṣaṇḍī āila yata pāṇḍitya śuniyā



garva kari' āila saṅge śiṣya-gaṇa lañā



SYNONYMS



*pāṣaṇḍī*-nonbelievers; *āila*-came there; *yata*-all; *pāṇḍitya*-erudition; *śuniyā*-hearing; *garva kari'*-with great pride; *āila*-came there; *saṅge*-with; *śiṣya*-gaṇa-disciples; *lañā*-taking.



TRANSLATION



When the nonbelievers heard of the erudition of Śrī Caitanya Mahāprabhu, they came to Him with great pride, bringing their disciples with them.





TEXT 47





bauddhācārya mahā-paṇḍita nija nava-mate



prabhura āge udgrāha kari' lāgilā balite



SYNONYMS



*bauddha-ācārya*-the leader in Buddhist philosophy; *mahā*-paṇḍita-greatly learned scholar; *nija*-own; *nava*-nine; *mate*-philosophical conclusions; *prabhura āge*-before Lord Śrī Caitanya Mahāprabhu; *udgrāha*-argument; *kari'*-making; *lāgilā*-began; *balite*-to speak.



TRANSLATION



One of them was a leader of the Buddhist cult and was a very learned scholar. To establish the nine philosophical conclusions of Buddhism, he came before the Lord and began to speak.





TEXT 48





yadyapi asambhāṣya bauddha ayukta dekhite



tathāpi balilā prabhu garva khaṇḍāite



SYNONYMS



*yadyapi*-although; *asambhāṣya*-not fit for discussion; *bauddha*-followers of Buddha's philosophy; *ayukta*-not fit; *dekhite*-to see; *tathāpi*-still; *balilā*-spoke; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *garva*-pride; *khaṇḍāite*-to diminish.



TRANSLATION



Although the Buddhists are unfit for discussion and should not be seen by Vaiṣṇavas, Caitanya Mahāprabhu spoke to them just to decrease their false pride.





TEXT 49





tarka-pradhāna bauddha-śāstra 'nava mate'



tarkei khaṇḍila prabhu, nā pāre sthāpite



SYNONYMS



*tarka*-pradhāna-argumentative; *bauddha-śāstra*-scriptures of the Buddhist cult; *nava mate*-in nine basic principles; *tarkei*-by argument; *khaṇḍila*-refuted; *prabhu*-Śrī Caitanya Mahāprabhu; *nā*-not; *pāre*-can; *sthāpite*-establish.



TRANSLATION



The scriptures of the Buddhist cult are chiefly based on argument and logic, and they contain nine chief principles. Because Śrī Caitanya Mahāprabhu defeated them in their argument, they could not establish their cult.



Śrīla Bhaktivinoda Ṭhākura states that according to the Buddhist cult there are two ways of understanding philosophy. One is called Hīnāyāna, and the other is called Mahāyānaā. Along the Buddhist path there are nine principles: (1) The creation is eternal; therefore there is no need to accept a creator. (2) This cosmic manifestation is false. (3) "I am" is the truth. (4) There is repetition of birth and death. (5) Lord Buddha is the only source of understanding the truth. (6) The principle of nirvāṇa, or annihilation, is the ultimate goal. (7) The philosophy of Buddha is the only philosophical path. (8) The *Vedas* are compiled by human beings. (9) Pious activities, showing mercy to others and so on are advised.



No one can attain the Absolute Truth by argument. One may be very expert in logic, and another person may be even more expert in the art of argument. Because there is so much word jugglery in logic, one can never come to the real conclusion about the Absolute Truth by argument. The followers of Vedic principles understand this. However, it is seen here that Śrī Caitanya Mahāprabhu defeated the Buddhist philosophy by argument. Those who are preachers in ISKCON will certainly meet many people who believe in intellectual arguments. Most of these people do not believe in the authority of the *Vedas*. Nevertheless, they accept intellectual speculation and argument. Therefore the preachers of Kṛṣṇa consciousness should be prepared to defeat others by argument, just as Śrī Caitanya Mahāprabhu did. In this verse it is clearly said, tarkei khaṇḍila prabhu. Lord Śrī Caitanya Mahāprabhu put forward such a strong argument that they could not counter Him to establish their cult.



Their first principle is that the creation is always existing. But if this is the case, there can be no theory of annihilation. The Buddhists maintain that annihilation, or dissolution, is the highest truth. If the creation is eternally existing, there is no question of dissolution or annihilation. This argument is not very strong because by practical experience we see that material things have a beginning, a middle and an end. The ultimate aim of the Buddhist philosophy is to dissolve the body. This is proposed because the body has a beginning. Similarly, the entire cosmic manifestation is also a gigantic body, but if we accept the fact that it is always existing, there can be no question of annihilation. Therefore the attempt to annihilate everything in order to attain zero is an absurdity. By our own practical experience we have to accept the beginning of creation, and when we accept the beginning, we must accept a creator. Such a creator must possess an all-pervasive body, as pointed out in the *Bhagavad-gītā* (13.14):



sarvataḥ pāṇi-pādaṁ tat

sarvato-'kṣi-śiro-mukham

sarvataḥ śruti-mal loke

sarvam āvṛtya tiṣṭhati



"Everywhere are His hands and legs, His eyes, heads and faces, and He has ears everywhere. In this way the Supersoul exists, pervading everything."





The Supreme Person must be present everywhere. His body existed before the creation; otherwise He could not be the creator. If the Supreme Person is a created being, there can be no question of a creator. The conclusion is that the cosmic manifestation is certainly created at a certain time, and the creator existed before the creation; therefore the creator is not a created being. The creator is Paraṁ Brahman, or the Supreme Spirit. Matter is not only subordinate to spirit but is actually created on the basis of spirit. When the spirit soul enters the womb of a mother, the body is created by material ingredients supplied by the mother. Everything is created in the material world, and consequently there must be a creator who is the Supreme Spirit and who is distinct from matter. It is confirmed in the *Bhagavad-gītā* that the material energy is inferior and that the spiritual energy is the living entity. Both inferior and superior energies belong to a supreme person.



The Buddhists argue that the world is false, but this is not valid. The world is temporary, but it is not false. As long as we have the body, we must suffer the pleasures and pains of the body, even though we are not the body. We may not take these pleasures and pains very seriously, but they are factual nonetheless. We cannot actually say that they are false. If the bodily pains and pleasures were false, the creation would be false also, and consequently no one would take very much interest in it. The conclusion is that the material creation is not false or imaginary, but it is temporary.



The Buddhists maintain that the principle "I am" is the Ultimate Truth, but this excludes the individuality of "I" and "you." If there is no "I" and "you," or individuality, there is no possibility of argument. The Buddhist philosophy depends on argument, but there can be no argument if one simply depends on "I am." There must be a "you," or another person also. The philosophy of duality-the existence of the individual soul and the Supersoul-must be there. This is confirmed in the Second Chapter of the *Bhagavad-gītā* (2.12), wherein the Lord says:



na tv evāhaṁ jātu nāsaṁ

na tvaṁ neme janādhipāḥ

na caiva na bhaviṣyāmaḥ

sarve vayam ataḥ param



"Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be."





We existed in the past in different bodies, and after the annihilation of this body we shall exist in another body. The principle of the soul is eternal, and it exists in this body or in another body. Even in this lifetime we experience existence in a child's body, a youth's body, a man's body and an old body. After the annihilation of the body, we acquire another body. The Buddhist cult also accepts the philosophy of transmigration, but the Buddhists do not properly explain the next birth. There are 8,400,000 species of life, and our next birth may be in any one of them; therefore this human body is not guaranteed.



According to the Buddhist's fifth principle, Lord Buddha is the only source for the attainment of knowledge. We cannot accept this, for Lord Buddha rejected the principles of Vedic knowledge. One must accept a principle of standard knowledge because one cannot attain the Absolute Truth simply by intellectual speculation. If everyone is an authority, or if everyone accepts his own intelligence as the ultimate criterion-as is presently fashionable-the scriptures will be interpreted in many different ways, and everyone will claim that his own philosophy is supreme. This has become a very great problem, and everyone is interpreting scripture in his own way and setting up his own basis of authority. Yata mata tata patha. Now everybody and anybody is trying to establish his own theory as the ultimate truth. The Buddhists theorize that annihilation, or nirvāṇa, is the ultimate goal. Annihilation applies to the body, but the spirit soul transmigrates from one body to another. If this were not the case, how can so many multifarious bodies come into existence? If the next birth is a fact, the next bodily form is also a fact. As soon as we accept a material body, we must accept the fact that that body will be annihilated and that we will have to accept another body. If all material bodies are doomed to annihilation, we must obtain a nonmaterial body, or a spiritual body, if we wish the next birth to be anything but false. How the spiritual body is attained is explained by Lord Kṛṣṇa in the *Bhagavad-gītā* (4.9):



janma karma ca me divyam

evaṁ yo vetti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti so 'rjuna



"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."





This is the highest perfection-to give up one's material body and not accept another but to return home, back to Godhead. It is not that perfection means one's existence becomes void or zero. Existence continues, but if we positively want to annihilate the material body, we have to accept a spiritual body; otherwise there can be no eternality for the soul.



We cannot accept the theory that the Buddhist philosophy is the only way, for there are so many defects in that philosophy. A perfect philosophy is one that has no defects, and that is Vedānta philosophy. No one can point out any defects in Vedānta philosophy, and therefore we can conclude that Vedānta is the supreme philosophical way of understanding the truth. According to the Buddhist cult, the *Vedas* are compiled by ordinary human beings. If this were the case, they would not be authoritative. From the Vedic literature we understand that shortly after the creation Lord Brahmā was instructed in the *Vedas*. It is not that the *Vedas* were created by Brahmā, although Brahmā is the original person in the universe. If Brahmā did not create the *Vedas* but he is acknowledged as the first created being, wherefrom did Vedic knowledge come to Brahmā? Obviously the *Vedas* did not come from an ordinary person born in this material world. According to *Śrīmad-Bhāgavatam*, tene brahma hṛdā ya ādi-kavaye: after the creation, the Supreme Person imparted Vedic knowledge within the heart of Brahmā. There was no person in the beginning of the creation other than Brahmā, yet he did not compile the *Vedas*; therefore the conclusion is that the *Vedas* were not compiled by any created being. Vedic knowledge was given by the Supreme Personality of Godhead, who created this material world. This is also accepted by Śaṅkarācārya, although he is not a Vaiṣṇava.



It is stated that mercy is one of the qualities of a Buddhist, but mercy is a relative thing. We show our mercy to a subordinate or to one who is suffering more than ourselves. However, if there is a superior person present, the superior person cannot be the object of our mercy. Rather, we are objects for the mercy of the superior person. Therefore showing compassion and mercy is a relative activity. It is not the Absolute Truth. Apart from this, we also must know what actual mercy is. To give a sick man something forbidden for him to eat is not mercy. Rather, it is cruelty. Unless we know what mercy really is, we may create an undesirable situation. If we wish to show real mercy, we will preach Kṛṣṇa consciousness in order to revive the lost consciousness of human beings, the living entity's original consciousness. Since the Buddhist philosophy does not admit the existence of the spirit soul, the so-called mercy of the Buddhists is defective.





TEXT 50





bauddhācārya 'nava praśna' saba uṭhāila



dṛḍha yukti-tarke prabhu khaṇḍa khaṇḍa kaila



SYNONYMS



*bauddha-ācārya*-the teacher of the Buddhist cult; *nava praśna*-nine different types of questions; *saba*-all; *uṭhāila*-raised; *dṛḍha*-strong; *yukti*-argument; *tarke*-with logic; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *khaṇḍa khaṇḍa kaila*-broke into pieces.



TRANSLATION



The teacher of the Buddhist cult set forth the nine principles, but Śrī Caitanya Mahāprabhu broke them to pieces with His strong logic.





TEXT 51





dārśanika paṇḍita sabāi pāila parājaya



loke hāsya kare, bauddha pāila lajjā-bhaya



SYNONYMS



*dārśanika*-philosophical speculators; *paṇḍita*-scholars; *sabāi*-all of them; *pāila parājaya*-were defeated; *loke*-people in general; *hāsya kare*-laugh; *bauddha*-the Buddhists; *pāila*-got; *lajjā*-shame; *bhaya*-fear.



TRANSLATION



All mental speculators and learned scholars were defeated by Śrī Caitanya Mahāprabhu, and when the people began to laugh, the Buddhist philosophers felt both shame and fear.



PURPORT



These philosophers were all atheists, for they did not believe in the existence of God. Atheists may be very expert in mental speculation and may be so-called great philosophers, but they can be defeated by a Vaiṣṇava firmly situated in his conviction and God consciousness. Following in the footsteps of Śrī Caitanya Mahāprabhu, all the preachers engaged in the service of ISKCON should be very expert in putting forward strong arguments and defeating all types of atheists.





TEXT 52





prabhuke vaiṣṇava jāni' bauddha ghare gela



sakala bauddha mili' tabe kumantraṇā kaila



SYNONYMS



*prabhuke*-Lord Śrī Caitanya Mahāprabhu; *vaiṣṇava jāni'*-knowing to be a Vaiṣṇava; *bauddha*-the Buddhists; *ghare gela*-returned home; *sakala bauddha*-all the Buddhists; *mili'*-coming together; *tabe*-thereafter; *ku*-mantraṇā-plot; *kaila*-made.



TRANSLATION



The Buddhists could understand that Lord Śrī Caitanya Mahāprabhu was a Vaiṣṇava, and they returned home very unhappy. Later, however, they began to plot against the Lord.





TEXT 53





apavitra anna eka thālite bhariyā



prabhu-āge nila 'mahā-prasāda' baliyā



SYNONYMS



*apavitra*-polluted; *anna*-food; *eka*-one; *thālite*-plate; *bhariyā*-filling; *prabhu-āge*-in front of Lord Śrī Caitanya Mahāprabhu; *nila*-brought; *mahā*-prasāda baliyā-calling it mahā-prasāda.



TRANSLATION



Having made their plot, the Buddhists brought a plate of untouchable food before Lord Śrī Caitanya Mahāprabhu and called it mahā-prasāda.



PURPORT



The word apavitra anna refers to food that is unacceptable for a Vaiṣṇava. In other words, a Vaiṣṇava cannot accept any food offered by an avaiṣṇava in the name of mahā-prasāda. This should be a principle for all Vaiṣṇavas. When asked, "What is the behavior of a Vaiṣṇava?" Śrī Caitanya Mahāprabhu replied, "A Vaiṣṇava must avoid the company of an avaiṣṇava [asat]." The word asat refers to an avaiṣṇava, that is, one who is not a Vaiṣṇava. Asat-saṅga-tyāga,-ei vaiṣṇava-ācāra (Cc. Madhya 22.87). A Vaiṣṇava must be very strict in this respect and should not at all cooperate with an avaiṣṇava. If an avaiṣṇava offers food in the name of mahā-prasāda, it should not be accepted. Such food cannot be prasāda because an avaiṣṇava cannot offer anything to the Lord. Sometimes preachers in the Kṛṣṇa consciousness movement have to accept food in a home where the householder is an avaiṣṇava; however, if this food is offered to the Deity, it can be taken. Ordinary food cooked by an avaiṣṇava should not be accepted by a Vaiṣṇava. Even if an avaiṣṇava cooks food without fault, he cannot offer it to Lord Viṣṇu, and it cannot be accepted as mahā-prasāda. According to Lord Kṛṣṇa in the *Bhagavad-gītā* (9.26):





patraṁ puṣpaṁ phalaṁ toyaṁ

yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam

aśnāmi prayatātmanaḥ



"If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it."





Kṛṣṇa can accept anything offered by His devotee with devotion. An avaiṣṇava may be a vegetarian and a very clean cook, but because he cannot offer the food he cooks to Viṣṇu, it cannot be accepted as mahā-prasāda. It is better that a Vaiṣṇava abandon such food as untouchable.





TEXT 54





hena-kāle mahā-kāya eka pakṣī āila



ṭhoṅṭe kari' anna-saha thāli lañā gela



SYNONYMS



*hena*-kāle-at this time; *mahā-kāya*-having a large body; *eka*-one; *pakṣī*-bird; *āila*-appeared there; *ṭhoṅṭe kari'*-by the beak; *anna*-saha-with food; *thāli*-the plate; *lañā*-taking; *gela*-went away.



TRANSLATION



When the contaminated food was offered to Śrī Caitanya Mahāprabhu, a very large bird appeared on the spot, picked up the plate in its beak and flew away.





TEXT 55





bauddha-gaṇera upare anna paḍe amedhya haiyā



bauddhācāryera māthāya thāli paḍila bājiyā



SYNONYMS



*bauddha-gaṇera*-all the Buddhists; *upare*-upon; *anna*-the food; *paḍe*-began to fall down; *amedhya*-untouchable; *haiyā*-being; *bauddha-ācāryera*-of the teacher of the Buddhists; *māthāya*-on the head; *thāli*-the plate; *paḍila*-fell down; *bājiyā*-making a great sound.



TRANSLATION



Indeed, the untouchable food fell upon the Buddhists, and the large bird dropped the plate on the head of the chief Buddhist teacher. When it fell on his head, it made a big sound.





TEXT 56





terache paḍila thāli,--māthā kāṭi' gela



mūrcchita hañā ācārya bhūmite paḍila



SYNONYMS



*terache*-at an angle; *paḍila*-fell down; *thāli*-the plate; *māthā*-the head; *kāṭi'*-cutting; *gela*-went; *mūrcchita*-unconscious; *hañā*-becoming; *ācārya*-the teacher; *bhūmite*-on the ground; *paḍila*-fell down.



TRANSLATION



The plate was made of metal, and when its edge hit the head of the teacher, it cut him, and the teacher immediately fell to the ground unconscious.





TEXT 57





hāhākāra kari' kānde saba śiṣya-gaṇa



sabe āsi' prabhu-pade la-ila śaraṇa



SYNONYMS



*hāhā-kāra*-a roaring sound; *kari'*-making; *kānde*-cry; *saba*-all; *śiṣya*-gaṇa-disciples; *sabe*-all of them; *āsi'*-coming; *prabhu-pade*-to the lotus feet of Lord Caitanya Mahāprabhu; *la*-ila-took; *śaraṇa*-shelter.



TRANSLATION



When the teacher fell unconscious, his Buddhist disciples cried aloud and ran to the lotus feet of Śrī Caitanya Mahāprabhu for shelter.





TEXT 58





tumi ta' īśvara sākṣāt, kṣama aparādha



jīyāo āmāra guru, karaha prasāda



SYNONYMS



*tumi*-You; *ta'*-indeed; *īśvara*-the Supreme Personality of Godhead; *sākṣāt*-directly; *kṣama*-please excuse; *aparādha*-offense; *jīyāo*-bring back to consciousness; *āmāra*-our; *guru*-spiritual master; *karaha*-do; *prasāda*-this mercy.



TRANSLATION



They all prayed to Lord Śrī Caitanya Mahāprabhu, addressing Him as the Supreme Personality of Godhead Himself and saying, "Sir, please excuse our offense. Please have mercy upon us and bring our spiritual master back to life."





TEXT 59





prabhu kahe,--sabe kaha 'kṛṣṇa' 'kṛṣṇa' 'hari'



guru-karṇe kaha kṛṣṇa-nāma ucca kari'



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *sabe*-all of you; *kaha*-chant; *kṛṣṇa kṛṣṇa hari*-the holy names of Lord Kṛṣṇa and Hari; *guru*-karṇe-near the ear of your spiritual master; *kaha*-chant; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *ucca kari'*-very loudly.



TRANSLATION



The Lord then replied to the Buddhist disciples, "You should all chant the names of Kṛṣṇa and Hari very loudly near the ear of your spiritual master.





TEXT 60





tomā-sabāra 'guru' tabe pāibe cetana



saba bauddha mili' kare kṛṣṇa-saṅkīrtana



SYNONYMS



*tomā-sabāra*-all of you; *guru*-the spiritual master; *tabe*-then; *pāibe*-will get; *cetana*-consciousness; *saba bauddha*-all the Buddhist disciples; *mili'*-coming together; *kare*-do; *kṛṣṇa*-saṅkīrtana-chanting of the Hare Kṛṣṇa mantra.



TRANSLATION



"By this method your spiritual master will regain his consciousness." Following Śrī Caitanya Mahāprabhu's advice, all the Buddhist disciples began to chant the holy name of Kṛṣṇa congregationally.





TEXT 61





guru-karṇe kahe sabe 'kṛṣṇa' 'rāma' 'hari'



cetana pāñā ācārya bale 'hari' 'hari'



SYNONYMS



*guru*-karṇe-into the ear of the spiritual master; *kahe*-they said; *sabe*-all together; *kṛṣṇa rāma hari*-the holy names of the Lord, namely Kṛṣṇa, Rāma and Hari; *cetana*-consciousness; *pāñā*-getting; *ācārya*-the teacher; *bale*-chanted; *hari hari*-the name of Lord Hari.



TRANSLATION



When all the disciples chanted the holy names Kṛṣṇa, Rāma and Hari, the Buddhist teacher regained consciousness and immediately began to chant the holy name of Lord Hari.



PURPORT



Śrī Bhaktisiddhānta Sarasvatī Ṭhākura comments that all the Buddhist disciples were actually initiated by Śrī Caitanya Mahāprabhu into the chanting of the holy name of Kṛṣṇa, and when they chanted, they actually became different persons. At that time they were not Buddhists or atheists but Vaiṣṇavas. Consequently they immediately accepted Śrī Caitanya Mahāprabhu's order. Their original Kṛṣṇa consciousness was revived, and they were immediately able to chant Hare Kṛṣṇa and begin worshiping the Supreme Lord Viṣṇu.





It is the spiritual master who delivers the disciple from the clutches of māyā by initiating him into the chanting of the Hare Kṛṣṇa mahā-mantra. In this way a sleeping human being can revive his consciousness by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. In other words, the spiritual master awakens the sleeping living entity to his original consciousness so that he can worship Lord Viṣṇu. This is the purpose of dīkṣā, or initiation. Initiation means receiving the pure knowledge of spiritual consciousness.



One point to note in this regard is that the spiritual master of the Buddhists did not initiate his disciples. Rather, his disciples were initiated by Śrī Kṛṣṇa Caitanya Mahāprabhu, and they in turn were able to initiate their so-called spiritual master. This is the paramparā system. The so-called spiritual master of the Buddhists was actually in the position of a disciple, and after his disciples were initiated by Śrī Caitanya Mahāprabhu, they acted as his spiritual masters. This was possible only because the disciples of the Buddhist ācārya received the mercy of Lord Śrī Caitanya Mahāprabhu. Unless one is favored by Śrī Caitanya Mahāprabhu in the disciplic succession, one cannot act as a spiritual master. We should take the instructions of Śrī Caitanya Mahāprabhu, the spiritual master of the whole universe, to understand how one becomes a spiritual master and a disciple.





TEXT 62





kṛṣṇa bali' ācārya prabhure karena vinaya



dekhiyā sakala loka ha-ila vismaya



SYNONYMS



*kṛṣṇa bali'*-chanting the holy name of Kṛṣṇa; *ācārya*-the so-called spiritual master of the Buddhists; *prabhure*-unto Lord Śrī Caitanya Mahāprabhu; *karena*-does; *vinaya*-submission; *dekhiyā*-seeing this; *sakala loka*-all the people; *ha*-ila-became; *vismaya*-astonished.



TRANSLATION



When the spiritual master of the Buddhists began to chant the holy name of Kṛṣṇa and submitted to Lord Śrī Caitanya Mahāprabhu, all the people who were gathered there were astonished.





TEXT 63





ei-rūpe kautuka kari' śacīra nandana



antardhāna kaila, keha nā pāya darśana



SYNONYMS



*ei-rūpe*-in this way; *kautuka kari'*-making fun; *śacīra nandana*-the son of mother Śacī; *antardhāna kaila*-disappeared; *keha*-anyone; *nā*-does not; *pāya*-get; *darśana*-audience.



TRANSLATION



Śrī Caitanya Mahāprabhu, the son of Śacīdevī, then suddenly and humorously disappeared from everyone's sight, and it was impossible for anyone to find Him.





TEXT 64





mahāprabhu cali' āilā tripati-trimalle



catur-bhuja mūrti dekhi' vyeṅkaṭādrye cale



SYNONYMS



*mahāprabhu*-Lord Śrī Caitanya Mahāprabhu; *cali' āilā*-arrived by walking; *tripati*-trimalle-at the holy places named Tirupati and Tirumala; *catur*-bhuja-fourhanded; *mūrti*-Deity; *dekhi'*-seeing; *vyeṅkaṭa-adrye*-to the holy place Veṅkaṭa Hill; *cale*-began to proceed.



TRANSLATION



Śrī Caitanya Mahāprabhu next arrived at Tirupati and Tirumala, where He saw a four-handed Deity. Then He next proceeded toward Veṅkaṭa Hill.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has actually described the chronological order of Lord Caitanya Mahāprabhu's visit. The Tirupati temple is sometimes called Tirupaṭura. It is situated on the northern side of Arcot in the district of Candragiri. It is a famous holy place of pilgrimage. In pursuance of His name, Veṅkaṭeśvara, the four-handed Lord Viṣṇu, the Deity of Bālājī, with His potencies named Śrī and Bhū, is located on Veṅkaṭa Hill, about eight miles from Tirupati. This Veṅkaṭeśvara Deity is in the form of Lord Viṣṇu, and the place where He is situated is known as Veṅkaṭa-kṣetra. There are many temples in southern India, but this Bālājī temple is especially opulent. A great fair is held there in the months of September and October. There is a railway station called Tirupati on the Southern Railway. Nimna-tirupati is located in the valley of the Veṅkaṭa Hill. There are several temples there also, among which are those of Govindarāja and Lord Rāmacandra.





TEXT 65





tripati āsiyā kaila śrī-rāma daraśana



raghunātha-āge kaila praṇāma stavana



SYNONYMS



*tripati āsiyā*-coming to Tirupati; *kaila śrī*-rāma daraśana-visited the temple of Rāmacandra; *raghunātha-āge*-before Lord Rāmacandra; *kaila*-did; *praṇāma*-obeisances; *stavana*-offering prayers.



TRANSLATION



After arriving at Tirupati, Lord Śrī Caitanya Mahāprabhu visited the temple of Lord Rāmacandra. He offered His prayers and obeisances before Rāmacandra, the descendant of King Raghu.





TEXT 66





sva-prabhāve loka-sabāra karāñā vismaya



pānā-nṛsiṁhe āilā prabhu dayā-maya



SYNONYMS



*sva-prabhāve*-by His own influence; *loka-sabāra*-of all the people; *karāñā*-inducing; *vismaya*-astonishment; *pānā-nṛsiṁhe*-to the Lord named Pānā-nṛsiṁha; *āilā*-came; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *dayā-maya*-the most merciful.



TRANSLATION



Everywhere Śrī Caitanya Mahāprabhu went, His influence astonished everyone. He next arrived at the temple of Pānā-nṛsiṁha. The Lord is so merciful.



PURPORT



Pānā-nṛsiṁha, or Pānākal-narasiṁha, is located in the district of Krishnā in the hills known as Maṅgalagiri, about seven miles from a city known as Vijayawada. One must climb six hundred steps to reach the temple. It is said that when the Lord is offered food with syrup here, He does not take more than half. Within this temple is a conchshell presented by the late king of Tanjor, and it is said that this shell was used by Lord Kṛṣṇa Himself. During the month of March, a great fair takes place in this temple.





TEXT 67





nṛsiṁhe praṇati-stuti premāveśe kaila



prabhura prabhāve loka camatkāra haila



SYNONYMS



*nṛsiṁhe*-unto Lord Nṛsiṁha; *praṇati*-stuti-obeisances and prayers; *prema-āveśe*-in ecstatic love; *kaila*-offered; *prabhura*-of the Lord; *prabhāve*-by the influence; *loka*-the people; *camatkāra haila*-were astonished.



TRANSLATION



In great ecstatic love, Śrī Caitanya Mahāprabhu offered obeisances and prayers unto Lord Nṛsiṁha. The people were astonished to see Lord Caitanya's influence.





TEXT 68





śiva-kāñcī āsiyā kaila śiva daraśana



prabhāve 'vaiṣṇava' kaila saba śaiva-gaṇa



SYNONYMS



*śiva-kāñcī*-to the holy place named Śiva-kāñcī; *āsiyā*-coming; *kaila*-did; *śiva daraśana*-visiting the temple of Lord Śiva; *prabhāve*-by His influence; *vaiṣṇava kaila*-turned into Vaiṣṇavas; *saba*-all; *śaiva-gaṇa*-the devotees of Lord Śiva.



TRANSLATION



Arriving at Śiva-kāñcī, Caitanya Mahāprabhu visited the deity of Lord Śiva. By His influence, He converted all the devotees of Lord Śiva into Vaiṣṇavas.



PURPORT



Śiva-kāñcī is also known as Kañjīvaramā, or the Benares of southern India. In Śiva-kāñcī there are hundreds of temples containing symbolic representations of Lord Śiva, and one of these temples is said to be very, very old.





TEXT 69





viṣṇu-kāñcī āsi' dekhila lakṣmī-nārāyaṇa



praṇāma kariyā kaila bahuta stavana



SYNONYMS



*viṣṇu-kāñcī*-to the holy place named Viṣṇu-kāñcī; *āsi'*-coming; *dekhila*-the Lord saw; *lakṣmī-nārāyaṇa*-the Deity of Lord Nārāyaṇa with mother Lakṣmī, the goddess of fortune; *praṇāma kariyā*-after offering obeisances; *kaila*-made; *bahuta stavana*-many prayers.



TRANSLATION



The Lord then visited a holy place known as Viṣṇu-kāñcī. There He saw Lakṣmī-Nārāyaṇa Deities, and He offered His respects and many prayers to please Them.



PURPORT



Viṣṇu-kāñcī is situated about five miles away from Kañjīvaramā. It is here that Lord Varadarāja, another form of Lord Viṣṇu, resides. There is also a big lake known as Ananta-sarovara.





TEXT 70





premāveśe nṛtya-gīta bahuta karila



dina-dui rahi' loke 'kṛṣṇa-bhakta' kaila



SYNONYMS



*prema-āveśe*-in ecstatic love; *nṛtya*-gīta-dancing and chanting; *bahuta*-much; *karila*-performed; *dina-dui*-for two days; *rahi'*-staying; *loke*-the people in general; *kṛṣṇa*-bhakta-devotees of Lord Kṛṣṇa; *kaila*-made.



TRANSLATION



When Śrī Caitanya Mahāprabhu stayed at Viṣṇu-kāñcī for two days, He danced and performed kīrtana in ecstasy. When all the people saw Him, they were converted into devotees of Lord Kṛṣṇa.





TEXT 71





trimalaya dekhi' gelā trikāla-hasti-sthāne



mahādeva dekhi' tāṅre karila praṇāme



SYNONYMS



*trimalaya dekhi'*-after seeing Trimalaya; *gelā*-went; *trikāla-hasti-sthāne*-to the place named Trikāla-hasti; *mahādeva*-Lord Śiva; *dekhi'*-seeing; *tāṅre*-unto him; *karila praṇāme*-offered obeisances.



TRANSLATION



After visiting Trimalaya, Caitanya Mahāprabhu went to see Trikāla-hasti. There He saw Lord Śiva and offered him all respects and obeisances.



PURPORT



Trikāla-hasti is situated about twenty-two miles northeast of Tirupati. On its northern side is a river known as Suvarṇa-mukhī. The temple of Trikāla-hasti is located on the southern side of the river. The place is generally known as Śrī Kālahasti or Kālahasti and is famous for its temple of Lord Śiva. There he is called Vāyu-liṅga Śiva.





TEXT 72





pakṣi-tīrtha dekhi' kaila śiva daraśana



vṛddhakola-tīrthe tabe karilā gamana



SYNONYMS



*pakṣi*-tīrtha dekhi'-after visiting the place known as Pakṣi-tīrtha; *kaila*-did; *śiva daraśana*-visiting the temple of Lord Śiva; *vṛddhakola-tīrthe*-to the holy place known as Vṛddhakola; *tabe*-then; *karilā gamana*-went.



TRANSLATION



At Pakṣi-tīrtha, Lord Śrī Caitanya Mahāprabhu visited the temple of Lord Śiva. Then He went to the Vṛddhakola place of pilgrimage.



PURPORT



Pakṣi-tīrtha, also called Tirukāḍi-kuṇḍam, is located nine miles southeast of Ciṁlipaṭ. It has a five-hundred-foot elevation and is situated in a chain of hills known as Vedagiri or Vedācalam. There is a temple of Lord Śiva there, and the deity is known as Vedagirīśvara. Two birds come there daily to receive food from the temple priest, and it is claimed that they have been coming since time immemorial.





TEXT 73





śveta-varāha dekhi, tāṅre namaskari'



pītāmbara-śiva-sthāne gelā gaurahari



SYNONYMS



*śveta-varāha*-the white boar incarnation; *dekhi*-seeing; *tāṅre*-unto Him; *namaskari'*-offering respect; *pīta*-ambara-dressed with yellow garments; *śiva-sthāne*-to the temple of Lord Śiva; *gelā*-went; *gaurahari*-Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



At Vṛddhakola, Lord Śrī Caitanya Mahāprabhu visited the temple of Śveta-varāha, the white boar incarnation. After offering Him respects, the Lord visited the temple of Lord Śiva, wherein the deity is dressed with yellow garments.



PURPORT



The temple of the white boar incarnation is situated at Vṛddhakola. The temple is made of stone and is located about one mile south of an oasis known as Balipīṭham. There is a Deity of the white boar incarnation, above whose head Śeṣa Nāga serves as an umbrella. The deity of Lord Śiva is known as Pītāmbara and also as Cidāmbaram. This temple is located twenty-six miles south of Cuddaloreḍā, and the deity there is also known as Ākāśa-liṅga. The deity is in the form of Lord Śiva. This temple is situated on about thirty-nine acres of land, and all this land is surrounded by a wall sixty feet high.





TEXT 74





śiyālī bhairavī devī kari' daraśana



kāverīra tīre āilā śacīra nandana



SYNONYMS



*śiyālī bhairavī-Śiyālī*-bhairavī; *devī*-goddess; *kari' daraśana*-visiting; *kāverīra tīre*-on the bank of the river Kāverī; *āilā*-came; *śacīra nandana*-the son of mother Śacī.



TRANSLATION



After visiting the temple of Śiyālī-bhairavī [another form of the goddess Durgā], Śrī Caitanya Mahāprabhu, the son of mother Śacī, went to the bank of the river Kāverī.



PURPORT



Śiyālī-bhairavī is located in the Tanjoreāñ district, about forty-eight miles northeast of Tanjoreāñ City. There is a very much celebrated temple of Lord Śiva there and also a very large lake. It is said that once a small boy who was a devotee of Lord Śiva came to that temple and the goddess Durgā, known as Bhairavī, gave him her breast to suck. After visiting this temple, Śrī Caitanya Mahāprabhu went to the bank of the river Kāverī via the district of Tiruchchirāpalli. The Kāverī is mentioned in *Śrīmad-Bhāgavatam* (11.5.40) as a very pious river.





TEXT 75





go-samāje śiva dekhi' āilā vedāvana



mahādeva dekhi' tāṅre karilā vandana



SYNONYMS



*go*-samāje-at the place named Go-samāja; *śiva dekhi'*-seeing the deity of Lord Śiva; *āilā vedāvana*-He arrived at Vedāvana; *mahādeva dekhi'*-seeing Lord Śiva; *tāṅre*-unto him; *karilā vandana*-offered prayers.



TRANSLATION



The Lord then visited a place known as Go-samāja, where He saw Lord Śiva's temple. He then arrived at Vedāvana, where He saw another deity of Lord Śiva and offered him prayers.



PURPORT



Go-samāja is a place of pilgrimage for the devotees of Lord Śiva. It is very important and is located next to Vedāvana.





TEXT 76





amṛtaliṅga-śiva dekhi' vandana karila



saba śivālaye śaiva 'vaiṣṇava' ha-ila



SYNONYMS



*amṛta-liṅga-śiva*-the Lord Śiva deity named Amṛta-liṅga; *dekhi'*-seeing; *vandana karila*-offered obeisances; *saba śiva-ālaye*-in all the temples of Lord Śiva; *śaiva*-devotees of Lord Śiva; *vaiṣṇava ha*-ila-became devotees of Lord Kṛṣṇa.



TRANSLATION



Seeing the Śiva deity named Amṛta-liṅga, Lord Caitanya Mahāprabhu offered His obeisances. Thus He visited all the temples of Lord Śiva and converted the devotees of Lord Śiva into Vaiṣṇavas.





TEXT 77





deva-sthāne āsi' kaila viṣṇu daraśana



śrī-vaiṣṇavera saṅge tāhāṅ goṣṭhī anukṣaṇa



SYNONYMS



*deva-sthāne*-to the place known as Devasthāna; *āsi'*-coming; *kaila*-did; *viṣṇu daraśana*-visiting the temple of Lord Viṣṇu; *śrī*-vaiṣṇavera saṅge-with the Vaiṣṇavas in the disciplic succession of Rāmānuja; *tāhāṅ*-there; *goṣṭhī*-discussion; *anukṣaṇa*-always.



TRANSLATION



At Devasthāna, Caitanya Mahāprabhu visited the temple of Lord Viṣṇu, and there He talked with the Vaiṣṇavas in the disciplic succession of Rāmānujācārya. These Vaiṣṇavas are known as Śrī Vaiṣṇavas.





TEXT 78





kumbhakarṇa-kapāle dekhi' sarovara



śiva-kṣetre śiva dekhe gaurāṅga-sundara



SYNONYMS



*kumbhakarṇa*-kapāle-at Kumbhakarṇa-kapāla; *dekhi'*-after seeing; *sarovara*-the lake; *śiva*-kṣetre-at Śiva-kṣetra; *śiva*-Lord Śiva; *dekhe*-sees; *gaurāṅga-sundara*-Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



At Kumbhakarṇa-kapāla, Śrī Caitanya Mahāprabhu saw a great lake and then the holy place named Śiva-kṣetra, where a temple of Lord Śiva is located.



PURPORT



Kumbhakarṇa is the name of the brother of Rāvaṇa. At the present moment the city of Kumbhakarṇa-kapāla is known as Kumbhakonṇam; it is situated twenty miles northeast of the city of Tanjoreāñ. There are twelve temples of Lord Śiva located at Kumbhakonṇam, as well as four Viṣṇu temples and one temple to Lord Brahmā. Śiva-kṣetra, within the city of Tanjoreāñ, is situated near a big lake known as Śiva-gaṅgā. At this place is a large temple of Lord Śiva known as Bṛhatīśvara-śiva-mandira.





TEXT 79





pāpa-nāśane viṣṇu kaila daraśana



śrī-raṅga-kṣetre tabe karilā gamana



SYNONYMS



*pāpa*-nāśane-at the place named Pāpanāśana; *viṣṇu*-Lord Viṣṇu; *kaila*-did; *daraśana*-visiting; *śrī-raṅga-kṣetre*-to the holy place named Śrī Raṅga-kṣetra; *tabe*-then; *karilā*-did; *gamana*-departure.



TRANSLATION



After visiting the holy place named Śiva-kṣetra, Caitanya Mahāprabhu arrived at Pāpanāśana and there saw the temple of Lord Viṣṇu. Then He finally reached Śrī Raṅga-kṣetra.



PURPORT



According to some, the place known as Pāpanāśana was located eight miles southwest of Kumbhakonṇam. Others say that in the district of Tinebheli there is a city known as Pālamakoṭā and that Twenty miles west of there is the holy place known as Pāpanāśana, near the river Tāmraparṇī. Śrī Raṅga-kṣetra is a very famous place. Near Tiruchchirāpalli is a river named Kāverī, or Kolirana. A city known as Śrī Raṅgam is located on this river in the district of Tanjoreāñ, about ten miles west of Kumbhakonṇam. The Śrī Raṅga temple is the largest in India, and there are seven walls surrounding it. There are also seven roads leading to Śrī Raṅga. The ancient names of these roads are the road of Dharma, the road of Rājamahendra, the road of Kulaśekhara, the road of Ālināḍana, the road of Tiruvikrama, the Tirubiḍi road of Māḍamāḍi-gāisa, and the road of Aḍa-iyāvala-indāna. The temple was founded before the reign of Dharmavarma, who reigned before Rājamahendra. Many celebrated kings like Kulaśekhara, and others such as Ālabandāru, resided in the temple of Śrī Raṅgam. Yāmunācārya, Śrī Rāmānuja, Sudarśanācārya and others also supervised this temple.





The incarnation of the goddess of fortune known as Godādevī, who was one of the twelve liberated persons known as divya-sūris, was married to the Deity, Lord Śrī Raṅganātha. Later she entered into the body of the Lord. An incarnation of Kārmuka, Tirumaṅga (one of the Alwars), acquired some money by stealing and built the fourth boundary wall of Śrī Raṅgam. It is said that in the year 289 of the Age of Kali, the Alwar of the name Toṇḍaraḍippaḍi was born. While engaged in devotional service, he fell victim to a prostitute, and Śrī Raṅganātha, seeing His devotee so degraded, sent one of His servants with a golden plate to that prostitute. When the golden plate was discovered missing from the temple, there was a search, and it was found in the prostitute's house. When the devotee saw Raṅganātha's mercy upon this prostitute, his mistake was rectified. He then prepared the third boundary wall of the Raṅganātha temple and cultivated a tulasī garden there.



There was also a celebrated disciple of Rāmānujācārya's known as Kūreśa. Śrī Rāmapillā was the son of Kūreśa, and his son was Vāgvijaya Bhaṭṭa, whose son was Vedavyāsa Bhaṭṭa, or Śrī Sudarśanācārya. When Sudarśanācārya was an old man, the Mohammedans attacked the temple of Raṅganātha and killed about twelve hundred Śrī Vaiṣṇavas. At that time the Deity of Raṅganātha was transferred to the temple of Tirupati in the kingdom of Vijaya-nagara. The governor of Gingeeṅ, Goppaṇārya, brought Śrī Raṅganātha from the temple of Tirupati to a place known as Siṁha-brahma, where the Lord was situated for three years. In the year 1293 Śaka (A.D. 1372) the Deity was reinstalled in the Raṅganātha temple. On the eastern wall of the Raṅganātha temple is an inscription written by Vedānta-deśika relating how Raṅganātha was returned to the temple.





TEXT 80





kāverīte snāna kari' dekhi' raṅganātha



stuti-praṇati kari' mānilā kṛtārtha



SYNONYMS



*kāverīte*-in the river known as Kāverī; *snāna kari'*-after bathing; *dekhi'*-visiting; *raṅga-nātha*-the Raṅganātha temple; *stuti*-prayers; *praṇati*-obeisances; *kari'*-offering; *mānilā*-thought Himself; *kṛta-artha*-very successful.



TRANSLATION



After bathing in the river Kāverī, Śrī Caitanya Mahāprabhu saw the temple of Raṅganātha and offered His ardent prayers and obeisances. Thus He felt Himself successful.





TEXT 81





premāveśe kaila bahuta gāna nartana



dekhi' camatkāra haila saba lokera mana



SYNONYMS



*prema-āveśe*-in the ecstasy of love; *kaila*-did; *bahuta*-various; *gāna*-songs; *nartana*-dancing; *dekhi'*-seeing which; *camatkāra*-astonished; *haila*-were; *saba*-all; *lokera*-of persons; *mana*-minds.



TRANSLATION



In the temple of Raṅganātha, Śrī Caitanya Mahāprabhu chanted and danced in ecstatic love of Godhead. Seeing His performance, everyone was struck with wonder.





TEXT 82





śrī-vaiṣṇava eka,--'vyeṅkaṭa bhaṭṭa' nāma



prabhure nimantraṇa kaila kariyā sammāna



SYNONYMS



*śrī-vaiṣṇava eka*-a devotee belonging to the Rāmānuja-sampradāya; *vyeṅkaṭa bhaṭṭa*-Veṅkaṭa Bhaṭṭa; *nāma*-named; *prabhure*-unto Lord Caitanya Mahāprabhu; *nimantraṇa*-invitation; *kaila*-did; *kariyā*-offering; *sammāna*-great respect.



TRANSLATION



One Vaiṣṇava known as Veṅkaṭa Bhaṭṭa then invited Śrī Caitanya Mahāprabhu to his home with great respect.



PURPORT



Śrī Veṅkaṭa Bhaṭṭa was a Vaiṣṇava brāhmaṇa and an inhabitant of Śrī Raṅga-kṣetra. He belonged to the disciplic succession of Śrī Rāmānujācārya. Śrī Raṅga is one of the places of pilgrimage in the province of Tāmil Naduś. The inhabitants of that province do not retain the name Veṅkaṭa. It is therefore supposed that Veṅkaṭa Bhaṭṭa did not belong to that province, although he may have been residing there for a very long time. Veṅkaṭa Bhaṭṭa was in a branch of the Rāmānuja-sampradāya known as Baḍagala-i. He had a brother in the Rāmānuja-sampradāya known as Śrīpāda Prabodhānanda Sarasvatī. The son of Veṅkaṭa Bhaṭṭa was later known in the Gauḍīya-sampradāya as Gopāla Bhaṭṭa Gosvāmī, and he established the Rādhāramaṇa temple in Vṛndāvana. More information about him may be found in a book known as Bhakti-ratnākara, by Narahari Cakravartī.





TEXT 83





nija-ghare lañā kaila pāda-prakṣālana



sei jala lañā kaila sa-vaṁśe bhakṣaṇa



SYNONYMS



*nija-ghare*-to his own home; *lañā*-bringing; *kaila*-did; *pāda*-prakṣālana-washing of the feet; *sei jala*-that water; *lañā*-taking; *kaila*-did; *sa*-vaṁśe-with all the family members; *bhakṣaṇa*-drinking.



TRANSLATION



Śrī Veṅkaṭa Bhaṭṭa took Śrī Caitanya Mahāprabhu to his home. After he washed the Lord's feet, all the members of his family drank the water.





TEXT 84





bhikṣā karāñā kichu kaila nivedana



cāturmāsya āsi' prabhu, haila upasanna



SYNONYMS



*bhikṣā karāñā*-after offering lunch; *kichu*-some; *kaila*-did; *nivedana*-submission; *cāturmāsya*-the period of Cāturmāsya; *āsi'*-coming; *prabhu*-my Lord; *haila upasanna*-has already arrived.



TRANSLATION



After offering lunch to the Lord, Veṅkaṭa Bhaṭṭa submitted that the period of Cāturmāsya had already arrived.





TEXT 85





cāturmāsye kṛpā kari' raha mora ghare



kṛṣṇa-kathā kahi' kṛpāya uddhāra' āmāre



SYNONYMS



*cāturmāsye*-during this period of Cāturmāsya; *kṛpā kari'*-being merciful; *raha*-please stay; *mora ghare*-at my place; *kṛṣṇa*-kathā-topics of Lord Kṛṣṇa; *kahi'*-speaking; *kṛpāya*-by Your mercy; *uddhāra' āmāre*-kindly deliver me.



TRANSLATION



Veṅkaṭa Bhaṭṭa said, "Please be merciful to me and stay at my house during Cāturmāsya. Speak about Lord Kṛṣṇa's pastimes and kindly deliver me by Your mercy."





TEXT 86





tāṅra ghare rahilā prabhu kṛṣṇa-kathā-rase



bhaṭṭa-saṅge goṅāila sukhe cāri māse



SYNONYMS



*tāṅra ghare*-in his home; *rahilā*-stayed; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kṛṣṇa*-kathā-rase-enjoying the transcendental mellow of discussing Lord Kṛṣṇa's pastimes; *bhaṭṭa*-saṅge-with Veṅkaṭa Bhaṭṭa; *goṅāila*-passed; *sukhe*-in happiness; *cāri māse*-four months.



TRANSLATION



Śrī Caitanya Mahāprabhu remained at the house of Veṅkaṭa Bhaṭṭa for four continuous months. The Lord passed His days in great happiness, enjoying the transcendental mellow of discussing Lord Kṛṣṇa's pastimes.





TEXT 87





kāverīte snāna kari' śrī-raṅga darśana



pratidina premāveśe karena nartana



SYNONYMS



*kāverīte*-in the river known as Kāverī; *snāna kari'*-taking a bath; *śrī*-raṅga darśana-visiting the temple of Śrī Raṅga; *prati*-dina-every day; *prema-āveśe*-in great happiness; *karena*-does perform; *nartana*-dancing.



TRANSLATION



While there, Śrī Caitanya Mahāprabhu took His bath in the river Kāverī and visited the temple of Śrī Raṅga. Every day the Lord also danced in ecstasy.





TEXT 88





saundaryādi premāveśa dekhi, sarva-loka



dekhibāre āise, dekhe, khaṇḍe duḥkha-śoka



SYNONYMS



*saundarya-ādi*-the beauty of the body, etc.; *prema-āveśa*-His ecstatic love; *dekhi*-seeing; *sarva-loka*-all men; *dekhibāre*-to see; *āise*-come there; *dekhe*-and see; *khaṇḍe duḥkha-śoka*-are relieved from all unhappiness and distress.



TRANSLATION



The beauty of Lord Caitanya's body and His ecstatic love of God were witnessed by everyone. Many people used to come see Him, and as soon as they saw Him, all their unhappiness and distress vanished.





TEXT 89





lakṣa lakṣa loka āila nānā-deśa haite



sabe kṛṣṇa-nāma kahe prabhuke dekhite



SYNONYMS



*lakṣa lakṣa*-many hundreds of thousands; *loka*-of people; *āila*-came there; *nānā*-deśa-different countries; *haite*-from; *sabe*-all of them; *kṛṣṇa*-nāma kahe-chant the Hare Kṛṣṇa mahā-mantra; *prabhuke*-the Lord; *dekhite*-seeing.



TRANSLATION



Many hundreds of thousands of people from various countries came to see the Lord, and after seeing Him they all chanted the Hare Kṛṣṇa mahā-mantra.





TEXT 90





kṛṣṇa-nāma vinā keha nāhi kahe āra



sabe kṛṣṇa-bhakta haila,--loke camatkāra



SYNONYMS



*kṛṣṇa*-nāma vinā-without chanting the Hare Kṛṣṇa mahā-mantra; *keha*-anyone; *nāhi*-does not; *kahe*-speak; *āra*-anything else; *sabe*-all of them; *kṛṣṇa-bhakta*-Lord Kṛṣṇa's devotees; *haila*-became; *loke*-the people; *camatkāra*-astonished.



TRANSLATION



Indeed, they did not chant anything but the Hare Kṛṣṇa mahā-mantra, and all of them became Lord Kṛṣṇa's devotees. Thus the general populace was astonished.





TEXT 91





śrī-raṅga-kṣetre vaise yata vaiṣṇava-brāhmaṇa



eka eka dina sabe kaila nimantraṇa



SYNONYMS



*śrī-raṅga-kṣetre*-in Śrī Raṅga-kṣetra; *vaise*-residing; *yata*-all; *vaiṣṇava*-brāhmaṇa-Vaiṣṇava brāhmaṇas; *eka eka dina*-every day; *sabe*-all of them; *kaila nimantraṇa*-invited the Lord.



TRANSLATION



All the Vaiṣṇava brāhmaṇas residing in Śrī Raṅga-kṣetra invited the Lord to their homes. Indeed, He had an invitation every day.





TEXT 92





eka eka dine cāturmāsya pūrṇa haila



kataka brāhmaṇa bhikṣā dite nā pāila



SYNONYMS



*eka eka dine*-day by day; *cāturmāsya*-the period of Cāturmāsya; *pūrṇa haila*-became filled; *kataka brāhmaṇa*-some of the brāhmaṇas; *bhikṣā dite*-to offer Him lunch; *nā*-did not; *pāila*-get the opportunity.



TRANSLATION



Each day the Lord was invited by a different brāhmaṇa, but some of the brāhmaṇas did not get the opportunity to offer Him lunch because the period of Cāturmāsya came to an end.





TEXT 93





sei kṣetre rahe eka vaiṣṇava-brāhmaṇa



devālaye āsi' kare gītā āvartana



SYNONYMS



*sei kṣetre*-in that holy place; *rahe*-there was; *eka*-one; *vaiṣṇava-brāhmaṇa*-a brāhmaṇa following the Vaiṣṇava cult; *deva-ālaye*-in the temple; *āsi'*-coming; *kare*-does; *gītā*-of the Bhagavad-gītā; *āvartana*-recitation.

TRANSLATION



In the holy place of Śrī Raṅga-kṣetra, a brāhmaṇa Vaiṣṇava used to visit the temple daily and recite the entire text of the *Bhagavad-gītā*.





TEXT 94





aṣṭādaśādhyāya paḍe ānanda-āveśe



aśuddha paḍena, loka kare upahāse



SYNONYMS



*aṣṭādaśa*-adhyāya-eighteen chapters; *paḍe*-reads; *ānanda-āveśe*-in great ecstasy; *aśuddha paḍena*-could not pronounce the text correctly; *loka*-people in general; *kare*-do; *upahāse*-joking.



TRANSLATION



The brāhmaṇa regularly read the eighteen chapters of the *Bhagavad-gītā* in great transcendental ecstasy, but because he could not pronounce the words correctly, people used to joke about him.





TEXT 95





keha hāse, keha ninde, tāhā nāhi māne



āviṣṭa hañā gītā paḍe ānandita-mane



SYNONYMS



*keha hāse*-someone laughs; *keha ninde*-someone criticizes; *tāhā*-that; *nāhi māne*-he does not care for; *āviṣṭa hañā*-being in great ecstasy; *gītā paḍe*-reads the Bhagavad-gītā; *ānandita*-in great happiness; *mane*-his mind.



TRANSLATION



Due to his incorrect pronunciation, people sometimes criticized him and laughed at him, but he did not care. He was full of ecstasy due to reading the *Bhagavad-gītā* and was personally very happy.





TEXT 96





pulakāśru, kampa, sveda,--yāvat paṭhana



dekhi' ānandita haila mahāprabhura mana



SYNONYMS



*pulaka*-standing of the hairs of the body; *aśru*-tears; *kampa*-trembling; *sveda*-perspiration; *yāvat*-during; *paṭhana*-the reading of the book; *dekhi'*-seeing this; *ānandita*-very happy; *haila*-became; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *mana*-the mind.



TRANSLATION



While reading the book, the brāhmaṇa experienced transcendental bodily transformations. His hair stood on end, tears welled in his eyes, and his body trembled and perspired as he read. Seeing this, Śrī Caitanya Mahāprabhu became very happy.



PURPORT



Although the brāhmaṇa could not pronounce the words very well due to illiteracy, he still experienced ecstatic symptoms while reading the *Bhagavad-gītā*. Śrī Caitanya Mahāprabhu was very much pleased to observe these symptoms, and this indicates that the Supreme Personality of Godhead is pleased by devotion, not by erudite scholarship. Even though the words were imperfectly pronounced, Śrī Caitanya Mahāprabhu, Lord Kṛṣṇa Himself, did not think this very serious. Rather, the Lord was pleased by the bhāva (devotion). In *Śrīmad-Bhāgavatam* (1.5.11) this is confirmed:





tad-vāg-visargo janatāgha-viplavo

yasmin prati-ślokam abaddhavaty api

nāmāny anantasya yaśo-'ṅkitāni yat

śṛṇvanti gāyanti gṛṇanti sādhavaḥ



"On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms and pastimes of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literature, even though imperfectly composed, is heard, sung and accepted by purified men who are thoroughly honest."





The purport to this verse may be considered for further information on this subject.





TEXT 97





mahāprabhu puchila tāṅre, śuna, mahāśaya



kon artha jāni' tomāra eta sukha haya



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *puchila*-inquired; *tāṅre*-from him; *śuna*-please hear; *mahā-āśaya*-My dear sir; *kon*-what; *artha*-meaning; *jāni'*-knowing; *tomāra*-your; *eta*-so great; *sukha*-happiness; *haya*-is.



TRANSLATION



Śrī Caitanya Mahāprabhu asked the brāhmaṇa, "My dear sir, why are you in such ecstatic love? Which portion of the *Bhagavad-gītā* gives you such transcendental pleasure?"





TEXT 98





vipra kahe,--mūrkha āmi, śabdārtha nā jāni



śuddhāśuddha gītā paḍi, guru-ājñā māni'



SYNONYMS



*vipra kahe*-the brāhmaṇa replied; *mūrkha āmi*-I am illiterate; *śabda-artha*-the meaning of the words; *nā jāni*-I do not know; *śuddha*-aśuddha-sometimes correct and sometimes not correct; *gītā*-the Bhagavad-gītā; *paḍi*-I read; *guru-ājñā*-the order of my spiritual master; *māni'*-accepting.



TRANSLATION



The brāhmaṇa replied, "I am illiterate and therefore do not know the meaning of the words. Sometimes I read the *Bhagavad-gītā* correctly and sometimes incorrectly, but in any case I am doing this in compliance with the orders of my spiritual master."



PURPORT



This is a good example of a person who had become so successful that he was able to capture the attention of Śrī Caitanya Mahāprabhu even while reading the *Bhagavad-gītā* incorrectly. His spiritual activities did not depend on material things such as correct pronunciation. Rather, his success depended on strictly following the instructions of his spiritual master.





yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ



"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed."(Śvetāśvatara Upaniṣad 6.23)





Actually the meaning of the words of the *Bhagavad-gītā* or *Śrīmad-Bhāgavatam* are revealed to one strictly following the orders of the spiritual master. They are also revealed to one who has equal faith in the Supreme Personality of Godhead. In other words, being faithful to both Kṛṣṇa and the spiritual master is the secret of success in spiritual life.





TEXT 99





arjunera rathe kṛṣṇa haya rajju-dhara



vasiyāche hāte totra śyāmala sundara



SYNONYMS



*arjunera*-of Arjuna; *rathe*-in the chariot; *kṛṣṇa*-Lord Kṛṣṇa; *haya*-is; *rajju*-dhara-holding the reins; *vasiyāche*-He was sitting there; *hāte*-in the hand; *totra*-a bridle; *śyāmala*-blackish; *sundara*-very beautiful.



TRANSLATION



The brāhmaṇa continued, "Actually I only see Lord Kṛṣṇa sitting on a chariot as Arjuna's charioteer. Taking the reins in His hands, He appears very beautiful and blackish.





TEXT 100





arjunere kahitechena hita-upadeśa



tāṅre dekhi' haya mora ānanda-āveśa



SYNONYMS



*arjunere*-unto Arjuna; *kahitechena*-He is speaking; *hita*-upadeśa-good instruction; *tāṅre*-Him; *dekhi'*-seeing; *haya*-there is; *mora*-my; *ānanda*-transcendental happiness; *āveśa*-ecstasy.



TRANSLATION



"While seeing Lord Kṛṣṇa sitting in a chariot and instructing Arjuna, I am filled with ecstatic happiness.





TEXT 101





yāvat paḍoṅ, tāvat pāṅa tāṅra daraśana



ei lāgi' gītā-pāṭha nā chāḍe mora mana



SYNONYMS



*yāvat*-as long as; *paḍoṅ*-I read; *tāvat*-so long; *pāṅa*-I get; *tāṅra*-His; *daraśana*-audience; *ei lāgi'*-for this reason; *gītā*-pāṭha-reading the Bhagavad-gītā; *nā chāḍe*-does not quit; *mora mana*-my mind.



TRANSLATION



"As long as I read the *Bhagavad-gītā*, I simply see the Lord's beautiful features. It is for this reason that I am reading the *Bhagavad-gītā*, and my mind cannot be distracted from this."





TEXT 102





prabhu kahe,--gītā-pāṭhe tomārā-i adhikāra



tumi se jānaha ei gītāra artha-sāra



SYNONYMS



*prabhu kahe*-the Lord replied; *gītā-pāṭhe*-in reading the Bhagavad-gītā; *tomārāi adhikāra*-you have the proper authority; *tumi*-you; *se*-that; *jānaha*-know; *ei*-this; *gītāra*-of the Bhagavad-gītā; *artha-sāra*-the real purport.



TRANSLATION



Śrī Caitanya Mahāprabhu told the brāhmaṇa, "Indeed, you are an authority in the reading of the *Bhagavad-gītā*. Whatever you know constitutes the real purport of the *Bhagavad-gītā*."



PURPORT



According to the śāstras: bhaktyā bhāgavataṁ grāhyaṁ na buddhyā na ca ṭīkayā. One should understand the *Bhagavad-gītā* and *Śrīmad-Bhāgavatam* by hearing them from a real devotee. One cannot understand them simply by erudite scholarship or sharp intelligence. It is also said:





gītādhītā ca yenāpi

bhakti-bhāvena cetasā

veda-śāstra-purāṇāni

tenādhītāni sarvaśaḥ



To one who reads the *Bhagavad-gītā* with faith and devotion, the essence of Vedic knowledge is revealed. And according to the Śvetāśvatara Upaniṣad (6.23):





yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ



All Vedic scriptures are to be understood with faith and devotion, not by mundane scholarship. We therefore present the *Bhagavad-gītā As It Is*. There are many so-called scholars and philosophers who read the *Bhagavad-gītā* in a scholarly way. They simply waste their time and mislead those who read their commentaries.





TEXT 103





eta bali' sei vipre kaila āliṅgana



prabhu-pada dhari' vipra karena rodana



SYNONYMS



*eta bali'*-saying this; *sei vipre*-that brāhmaṇa; *kaila āliṅgana*-He embraced; *prabhu-pada*-the lotus feet of Lord Śrī Caitanya Mahāprabhu; *dhari'*-catching; *vipra*-the brāhmaṇa; *karena*-does; *rodana*-crying.



TRANSLATION



After saying this, Lord Caitanya Mahāprabhu embraced the brāhmaṇa, and the brāhmaṇa, catching the lotus feet of the Lord, began to cry.





TEXT 104





tomā dekhi' tāhā haite dvi-guṇa sukha haya



sei kṛṣṇa tumi,--hena mora mane laya



SYNONYMS



*tomā dekhi'*-by seeing You; *tāhā haite*-than the vision of Lord Kṛṣṇa; *dvi*-guṇa-twice as much; *sukha*-happiness; *haya*-there is; *sei kṛṣṇa*-that Lord Kṛṣṇa; *tumi*-You are; *hena*-such; *mora*-my; *mane*-in the mind; *laya*-takes.



TRANSLATION



The brāhmaṇa said, "Upon seeing You, my happiness is doubled. I take it that You are the same Lord Kṛṣṇa."





TEXT 105





kṛṣṇa-sphūrtye tāṅra mana hañāche nirmala



ataeva prabhura tattva jānila sakala



SYNONYMS



*kṛṣṇa-sphūrtye*-by revelation of Lord Kṛṣṇa; *tāṅra*-his; *mana*-mind; *hañāche*-did become; *nirmala*-purified; *ataeva*-therefore; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *tattva*-truth; *jānila*-could understand; *sakala*-all.



TRANSLATION



The mind of the brāhmaṇa was purified by the revelation of Lord Kṛṣṇa, and therefore he could understand the truth of Śrī Caitanya Mahāprabhu in all details.





TEXT 106





tabe mahāprabhu tāṅre karāila śikṣaṇa



ei bāt kāhāṅ nā kariha prakāśana



SYNONYMS



*tabe*-then; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto the brāhmaṇa; *karāila*-made; *śikṣaṇa*-instruction; *ei bāt*-this version; *kāhāṅ*-anywhere; *nā*-do not; *kariha*-do; *prakāśana*-revelation.



TRANSLATION



Śrī Caitanya Mahāprabhu then taught the brāhmaṇa very thoroughly and requested him not to disclose the fact that He was Lord Kṛṣṇa Himself.





TEXT 107





sei vipra mahāprabhura baḍa bhakta haila



cāri māsa prabhu-saṅga kabhu nā chāḍila



SYNONYMS



*sei vipra*-that brāhmaṇa; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *baḍa*-big; *bhakta*-devotee; *haila*-became; *cāri māsa*-for four months; *prabhu*-saṅga-association of the Lord; *kabhu*-at any time; *nā*-did not; *chāḍila*-give up.



TRANSLATION



That brāhmaṇa became a great devotee of Śrī Caitanya Mahāprabhu, and for four continuous months he did not give up the Lord's company.





TEXT 108





ei-mata bhaṭṭa-gṛhe rahe gauracandra



nirantara bhaṭṭa-saṅge kṛṣṇa-kathānanda



SYNONYMS



*ei-mata*-in this way; *bhaṭṭa-gṛhe*-in the house of Veṅkaṭa Bhaṭṭa; *rahe*-remained; *gauracandra*-Śrī Caitanya Mahāprabhu; *nirantara*-constantly; *bhaṭṭa*-saṅge-with Veṅkaṭa Bhaṭṭa; *kṛṣṇa-kathā-ānanda*-the transcendental bliss of talking about Kṛṣṇa.



TRANSLATION



Śrī Caitanya Mahāprabhu remained at the house of Veṅkaṭa Bhaṭṭa and constantly talked with him about Lord Kṛṣṇa. In this way He was very happy.





TEXT 109





śrī-vaiṣṇava' bhaṭṭa seve lakṣmī-nārāyaṇa



tāṅra bhakti dekhi' prabhura tuṣṭa haila mana



SYNONYMS



*śrī-vaiṣṇava*-a devotee of the Rāmānuja-sampradāya; *bhaṭṭa*-Veṅkaṭa Bhaṭṭa; *seve*-used to worship; *lakṣmī-nārāyaṇa*-the Deities of Lord Nārāyaṇa and the goddess of fortune, Lakṣmī; *tāṅra*-his; *bhakti*-devotion; *dekhi'*-seeing; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *tuṣṭa*-happy; *haila*-became; *mana*-the mind.



TRANSLATION



Being a Vaiṣṇava in the Rāmānuja-sampradāya, Veṅkaṭa Bhaṭṭa worshiped the Deities of Lakṣmī and Nārāyaṇa. Seeing his pure devotion, Śrī Caitanya Mahāprabhu was very much satisfied.





TEXT 110





nirantara tāṅra saṅge haila sakhya-bhāva



hāsya-parihāse duṅhe sakhyera svabhāva



SYNONYMS



*nirantara*-constantly; *tāṅra saṅge*-being associated with him; *haila*-there was; *sakhya-bhāva*-a friendly relationship; *hāsya*-laughing; *parihāse*-joking; *duṅhe*-both of them; *sakhyera*-of fraternity; *svabhāva*-nature.



TRANSLATION



Constantly associating with each other, Śrī Caitanya Mahāprabhu and Veṅkaṭa Bhaṭṭa gradually developed a friendly relationship. Indeed, sometimes they laughed and joked together.





TEXT 111





prabhu kahe,--bhaṭṭa, tomāra lakṣmī-ṭhākurāṇī



kānta-vakṣaḥ-sthitā, pativratā-śiromaṇi



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *bhaṭṭa*-My dear Bhaṭṭācārya; *tomāra*-your; *lakṣmī-ṭhākurāṇī*-goddess of fortune; *kānta*-of her husband, Nārāyaṇa; *vakṣaḥ*-sthitā-situated on the chest; *pati*-vratā-chaste woman; *śiromaṇi*-the topmost.



TRANSLATION



Śrī Caitanya Mahāprabhu told the Bhaṭṭācārya, "Your worshipable goddess of fortune, Lakṣmī, always remains on the chest of Nārāyaṇa, and she is certainly the most chaste woman in the creation.





TEXT 112





āmāra ṭhākura kṛṣṇa--gopa, go-cāraka



sādhvī hañā kene cāhe tāṅhāra saṅgama



SYNONYMS



*āmāra ṭhākura*-My worshipable Deity; *kṛṣṇa*-Lord Kṛṣṇa; *gopa*-cowherd; *go-cāraka*-a tender of cows; *sādhvī hañā*-being so chaste; *kene*-why; *cāhe*-wants; *tāṅhāra*-His; *saṅgama*-association.



TRANSLATION



"However, my Lord is Lord Śrī Kṛṣṇa, a cowherd boy who is engaged in tending cows. Why is it that Lakṣmī, being such a chaste wife, wants to associate with My Lord?





TEXT 113





ei lāgi' sukha-bhoga chāḍi' cira-kāla



vrata-niyama kari' tapa karila apāra



SYNONYMS



*ei lāgi'*-for this reason; *sukha-bhoga*-the enjoyment of Vaikuṇṭha; *chāḍi'*-giving up; *cira-kāla*-for a long time; *vrata*-niyama-vows and regulative principles; *kari'*-accepting; *tapa*-austerity; *karila apāra*-performed unlimitedly.



TRANSLATION



"Just to associate with Kṛṣṇa, Lakṣmī abandoned all transcendental happiness in Vaikuṇṭha and for a long time accepted vows and regulative principles and performed unlimited austerities."





TEXT 114





kasyānubhāvo 'sya na deva vidmahe



tavāṅghri-reṇu-sparaśādhikāraḥ



yad-vāñchayā śrīr lalanācarat tapo



vihāya kāmān su-ciraṁ dhṛta-vratā



SYNONYMS



*kasya*-of what; *anubhāvaḥ*-a result; *asya*-of the serpent (Kāliya); *na*-not; *deva*-O Lord; *vidmahe*-we know; *tava aṅghri*-of Your lotus feet; *reṇu*-of the dust; *sparaśa*-for touching; *adhikāraḥ*-qualification; *yat*-which; *vāñchayā*-by desiring; *śrīḥ*-the goddess of fortune; *lalanā*-the topmost woman; *acarat*-performed; *tapaḥ*-austerity; *vihāya*-giving up; *kāmān*-all desires; *su-ciram*-for a long time; *dhṛta*-a law upheld; *vratā*-as a vow.



TRANSLATION



Caitanya Mahāprabhu then said, " 'O Lord, we do not know how the serpent Kāliya attained such an opportunity to be touched by the dust of Your lotus feet. Even the goddess of fortune, for this end, performed austerities for centuries, giving up all other desires and observing austere vows. Indeed, we do not know how the serpent Kāliya got such an opportunity."'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.16.36); it was spoken by the wives of the Kāliya serpent.





TEXT 115





bhaṭṭa kahe, kṛṣṇa-nārāyaṇa--eka-i svarūpa



kṛṣṇete adhika līlā-vaidagdhyādi-rūpa



SYNONYMS



*bhaṭṭa kahe*-Veṅkaṭa Bhaṭṭa said; *kṛṣṇa-nārāyaṇa*-Kṛṣṇa and Nārāyaṇa; *eka-i svarūpa*-one and the same; *kṛṣṇete*-in Lord Kṛṣṇa; *adhika*-more; *līlā*-pastimes; *vaidagdhya-ādi*-rūpa-sportive nature.



TRANSLATION



Veṅkaṭa Bhaṭṭa then said, "Lord Kṛṣṇa and Lord Nārāyaṇa are one and the same, but the pastimes of Kṛṣṇa are more relishable due to their sportive nature.





TEXT 116





tāra sparśe nāhi yāya pativratā-dharma



kautuke lakṣmī cāhena kṛṣṇera saṅgama



SYNONYMS



*tāra sparśe*-by the touching of Kṛṣṇa by Lakṣmī; *nāhi*-does not; *yāya*-disappear; *pati-vratā-dharma*-the vow of chastity; *kautuke*-in great fun; *lakṣmī*-the goddess of fortune; *cāhena*-wants; *kṛṣṇera*-of Lord Kṛṣṇa; *saṅgama*-association.



TRANSLATION



"Since Kṛṣṇa and Nārāyaṇa are the same personality, Lakṣmī's association with Kṛṣṇa does not break her vow of chastity. Rather, it was in great fun that the goddess of fortune wanted to associate with Lord Kṛṣṇa."



PURPORT



This is an answer to Lord Śrī Caitanya Mahāprabhu's question, and from this we can understand that Veṅkaṭa Bhaṭṭa knew the truth. He told Śrī Caitanya Mahāprabhu that Nārāyaṇa is a form of Kṛṣṇa associated with transcendental opulence. Although Kṛṣṇa is two-armed and Nārāyaṇa four-armed, there is no difference in the person. They are one and the same. Nārāyaṇa is as beautiful as Kṛṣṇa, but Kṛṣṇa's pastimes are more sportive. It is not that the sportive pastimes of Kṛṣṇa make Him different from Nārāyaṇa. Lakṣmī's desiring to associate with Kṛṣṇa was perfectly natural. In other words, it is understandable that a chaste woman wants to associate with her husband in all his different dresses. Therefore one should not criticize Lakṣmī for wanting to associate with Kṛṣṇa.





TEXT 117





siddhāntatas tv abhede 'pi



śrīśa-kṛṣṇa-svarūpayoḥ



rasenotkṛṣyate kṛṣṇa-



rūpam eṣā rasa-sthitiḥ



SYNONYMS



*siddhāntataḥ*-in reality; *tu*-but; *abhede*-no difference; *api*-although; *śrī-īśa*-of the husband of Lakṣmī, Nārāyaṇa; *kṛṣṇa*-of Lord Kṛṣṇa; *svarūpayoḥ*-between the forms; *rasena*-by transcendental mellows; *utkṛṣyate*-is superior; *kṛṣṇa-rūpam*-the form of Lord Kṛṣṇa; *eṣā*-this; *rasa*-sthitiḥ-reservoir of pleasure.



TRANSLATION



Veṅkaṭa Bhaṭṭa continued, " 'According to transcendental realization, there is no difference between the forms of Nārāyaṇa and Kṛṣṇa. Yet in Kṛṣṇa there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Nārāyaṇa. This is the conclusion of transcendental mellows.'



PURPORT



This verse quoted by Veṅkaṭa Bhaṭṭa is also found in *Bhakti-rasāmṛta-sindhu* (1.2.59).





TEXT 118





kṛṣṇa-saṅge pativratā-dharma nahe nāśa



adhika lābha pāiye, āra rāsa-vilāsa



SYNONYMS



*kṛṣṇa-saṅge*-in the association of Lord Kṛṣṇa; *pati-vratā*-of chastity; *dharma*-vow; *nahe*-is not; *nāśa*-lost; *adhika*-more; *lābha*-profit; *pāiye*-I get; *āra*-also; *rāsa-vilāsa*-the enjoyment in the rāsa dance.



TRANSLATION



"The goddess of fortune considered that her vow of chastity would not be damaged by her relationship with Kṛṣṇa. Rather, by associating with Kṛṣṇa she could enjoy the benefit of the rāsa dance."





TEXT 119





vinodinī lakṣmīra haya kṛṣṇe abhilāṣa



ihāte ki doṣa, kene kara parihāsa



SYNONYMS



*vinodinī*-the enjoyer; *lakṣmīra*-of the goddess of fortune; *haya*-there is; *kṛṣṇe*-for Lord Kṛṣṇa; *abhilāṣa*-desire; *ihāte*-in this; *ki*-what; *doṣa*-fault; *kene*-why; *kara*-You do; *parihāsa*-joking.



TRANSLATION



Veṅkaṭa Bhaṭṭa further explained, "Mother Lakṣmī, the goddess of fortune, is also an enjoyer of transcendental bliss; therefore if she wanted to enjoy herself with Kṛṣṇa, what fault is there? Why are You joking so about this?"





TEXT 120





prabhu kahe,--doṣa nāhi, ihā āmi jāni



rāsa nā pāila lakṣmī, śāstre ihā śuni



SYNONYMS



*prabhu kahe*-the Lord replied; *doṣa nāhi*-there is no fault; *ihā āmi jāni*-this I know; *rāsa nā pāila lakṣmī*-Lakṣmī, the goddess of fortune, could not join the rāsa dance; *śāstre ihā śuni*-we get this information from revealed scriptures.



TRANSLATION



Lord Caitanya Mahāprabhu replied, "I know that there is no fault on the part of the goddess of fortune, but still she could not enter into the rāsa dance. We hear this from revealed scriptures.





TEXT 121





nāyaṁ śriyo 'ṅga u nitānta-rateḥ prasādaḥ



svar-yoṣitāṁ nalina-gandha-rucāṁ kuto 'nyāḥ



rāsotsave 'sya bhuja-daṇḍa-gṛhīta-kaṇṭha-



labdhāśiṣāṁ ya udagād vraja-sundarīṇām



SYNONYMS



*na*-not; *ayam*-this; *śriyaḥ*-of the goddess of fortune; *aṅge*-on the chest; *u*-alas; *nitānta-rateḥ*-one who is very intimately related; *prasādaḥ*-the favor; *svaḥ*-of the heavenly planets; *yoṣitām*-of women; *nalina*-of the lotus flower; *gandha*-having the aroma; *rucām*-and bodily luster; *kutaḥ*-much less; *anyāḥ*-others; *rāsa-utsave*-in the festival of the rāsa dance; *asya*-of Lord Śrī Kṛṣṇa; *bhuja-daṇḍa*-by the arms; *gṛhīta*-embraced; *kaṇṭha*-their necks; *labdha-āśiṣām*-who achieved such a blessing; *yaḥ*-which; *udagāt*-became manifest; *vraja-sundarīṇām*-of the beautiful gopīs, the transcendental girls of Vrajabhūmi.



TRANSLATION



" 'When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, He put His arms around their necks and embraced them. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Nor was such a thing ever imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster and aroma exactly resemble the lotus flower. And what to speak of worldly women, who may be very, very beautiful according to material estimation?'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (10.47.60).





TEXT 122





lakṣmī kene nā pāila, ihāra ki kāraṇa



tapa kari' kaiche kṛṣṇa pāila śruti-gaṇa



SYNONYMS



*lakṣmī*-the goddess of fortune; *kene*-why; *nā*-did not; *pāila*-get; *ihāra*-of this; *ki*-what; *kāraṇa*-cause; *tapa kari'*-undergoing severe austerities; *aiche*-how; *kṛṣṇa*-Lord Kṛṣṇa; *pāila*-attained; *śruti*-gaṇa-Vedic authorities.



TRANSLATION



"But can you tell Me why the goddess of fortune, Lakṣmī, could not enter the rāsa dance? The authorities of Vedic knowledge could enter the dance and associate with Kṛṣṇa.





TEXT 123





nibhṛta-marun-mano-'kṣa-dṛḍha-yoga-yujo hṛdi yan-



munaya upāsate tad arayo 'pi yayuḥ smaraṇāt



striya uragendra-bhoga-bhuja-daṇḍa-viṣakta-dhiyo



vayam api te samāḥ samadṛśo 'ṅghri-saroja-sudhāḥ



SYNONYMS



*nibhṛta*-controlled; *marut*-the life air; *manaḥ*-the mind; *akṣa*-the senses; *dṛḍha*-strong; *yoga*-in the mystic yoga process; *yujaḥ*-who are engaged; *hṛdi*-within the heart; *yat*-who; *munayaḥ*-the great sages; *upāsate*-worship; *tat*-that; *arayaḥ*-the enemies; *api*-also; *yayuḥ*-obtain; *smaraṇāt*-from remembering; *striyaḥ*-the gopīs; *uraga-indra*-of serpents; *bhoga*-like the bodies; *bhuja*-the arms; *daṇḍa*-like rods; *viṣakta*-fastened to; *dhiyaḥ*-whose minds; *vayam api*-we also; *te*-Your; *samāḥ*-equal to them; *sama-dṛśaḥ*-having the same ecstatic emotions; *aṅghri-saroja*-of the lotus feet; *sudhāḥ*-the nectar.



TRANSLATION



" 'Great sages conquer the mind and senses by practicing the mystic yoga system and controlling the breath. Thus engaging in mystic yoga, they see the Supersoul within their hearts and ultimately enter into impersonal Brahman. But even the enemies of the Supreme Personality of Godhead attain that position simply by thinking of the Supreme Lord. However, the damsels of Vraja, the gopīs, being attracted by the beauty of Kṛṣṇa, simply wanted to embrace Him and His arms, which are like serpents. Thus the gopīs ultimately tasted the nectar of the lotus feet of the Lord. Similarly, we *Upaniṣads* can also taste the nectar of His lotus feet by following in the footsteps of the gopīs.' "



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.87.23).





TEXT 124





śruti pāya, lakṣmī nā pāya, ithe ki kāraṇa



bhaṭṭa kahe,--ihā praveśite nāre mora mana



SYNONYMS



*śruti pāya*-the Vedic authorities got admission; *lakṣmī nā pāya*-and the goddess of fortune could not get admission; *ithe ki kāraṇa*-what must be the reason for this; *bhaṭṭa kahe*-Veṅkaṭa Bhaṭṭa replied; *ihā*-this; *praveśite*-to enter; *nāre*-is not able; *mora*-my; *mana*-mind.



TRANSLATION



Having been asked by Caitanya Mahāprabhu why the goddess of fortune could not enter into the rāsa dance whereas the authorities on Vedic knowledge could, Veṅkaṭa Bhaṭṭa replied, "I cannot enter into the mysteries of this behavior."





TEXT 125





āmi jīva,--kṣudra-buddhi, sahaje asthira



īśvarera līlā--koṭi-samudra-gambhīra



SYNONYMS



*āmi jīva*-I am an ordinary living being; *kṣudra*-buddhi-possessing limited intelligence; *sahaje asthira*-very easily agitated; *īśvarera līlā*-the pastimes of the Lord; *koṭi*-samudra-as millions of oceans; *gambhīra*-as deep.



TRANSLATION



Veṅkaṭa Bhaṭṭa then admitted, "I am an ordinary human being. Since my intelligence is very much limited and I am easily agitated, my mind cannot enter within the deep ocean of the pastimes of the Lord.





TEXT 126





tumi sākṣāt sei kṛṣṇa, jāna nija-karma



yāre jānāha, sei jāne tomāra līlā-marma



SYNONYMS



*tumi*-You; *sākṣāt*-directly; *sei*-that; *kṛṣṇa*-the Supreme Personality of Godhead; *jāna*-You know; *nija*-karma-Your activities; *yāre jānāha*-and unto whom You make it known; *sei*-that person; *jāne*-knows; *tomāra*-Your; *līlā-marma*-the purport of the pastimes.



TRANSLATION



"You are the Supreme Personality of Godhead Kṛṣṇa Himself. You know the purpose of Your activities, and the person whom You enlighten can also understand Your pastimes."



PURPORT



The Supreme Personality of Godhead Kṛṣṇa and His pastimes cannot be understood by blunt material senses. One has to purify the senses by rendering transcendental loving service unto the Lord. When the Lord is pleased and reveals Himself, one can understand the transcendental form, name, qualities and pastimes of the Lord. This is confirmed in the Kaṭha Upaniṣad (2.23) and in the Muṇḍaka Upaniṣad (3.2.3): yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanūṁ svām. "Anyone who is favored by the Supreme Personality of Godhead can understand His transcendental name, qualities, form and pastimes."





TEXT 127





prabhu kahe,--kṛṣṇera eka svabhāva vilakṣaṇa



sva-mādhurye sarva citta kare ākarṣaṇa



SYNONYMS



*prabhu kahe*-the Lord replied; *kṛṣṇera*-of Lord Kṛṣṇa; *eka*-one; *svabhāva*-characteristic; *vilakṣaṇa*-special; *sva*-mādhurye-His conjugal love; *sarva*-all; *citta*-hearts; *kare*-does; *ākarṣaṇa*-attraction.



TRANSLATION



The Lord replied, "Lord Kṛṣṇa has a special characteristic: He attracts everyone's heart by the mellow of His personal conjugal love.





TEXT 128





vraja-lokera bhāve pāiye tāṅhāra caraṇa



tāṅre īśvara kari' nāhi jāne vraja-jana



SYNONYMS



*vraja-lokera*-of the inhabitants of Goloka Vṛndāvana; *bhāve*-in the ecstasy; *pāiye*-one gets; *tāṅhāra*-Lord Kṛṣṇa's; *caraṇa*-lotus feet; *tāṅre*-unto Him; *īśvara*-the Supreme Person; *kari'*-accepting; *nāhi*-do not; *jāne*-know; *vraja-jana*-the inhabitants of Vrajabhūmi.



TRANSLATION



"By following in the footsteps of the inhabitants of the planet known as Vrajaloka or Goloka Vṛndāvana one can attain the shelter of the lotus feet of Śrī Kṛṣṇa. However, in that planet the inhabitants do not know that Lord Kṛṣṇa is the Supreme Personality of Godhead.





TEXT 129





keha tāṅre putra-jñāne udukhale bāndhe



keha sakhā-jñāne jini' caḍe tāṅra kāndhe



SYNONYMS



*keha*-someone; *tāṅre*-Him; *putra-jñāne*-by accepting as a son; *udukhale*-to a big mortar; *bāndhe*-ties; *keha*-someone; *sakhā-jñāne*-by accepting as a friend; *jini'*-conquering; *caḍe*-gets up; *tāṅra*-His; *kāndhe*-on the shoulder.



TRANSLATION



"There someone may accept Him as a son and sometimes bind Him to a grinding mortar. Someone else may accept Him as an intimate friend and, attaining victory over Him, playfully mount His shoulders.





TEXT 130





'vrajendra-nandana' bali' tāṅre jāne vraja-jana



aiśvarya-jñāne nāhi kona sambandha-mānana



SYNONYMS



*vrajendra-nandana*-the son of Nanda Mahārāja, the King of Vrajabhūmi; *bali'*-as; *tāṅre*-Him; *jāne*-know; *vraja-jana*-the inhabitants of Vrajabhūmi; *aiśvarya-jñāne*-in opulence; *nāhi*-there is not; *kona*-any; *sambandha*-relationship; *mānana*-regarding.



TRANSLATION



"The inhabitants of Vrajabhūmi know Kṛṣṇa as the son of Mahārāja Nanda, the King of Vrajabhūmi, and they consider that they can have no relationship with the Lord in the rasa of opulence.





TEXT 131





vraja-lokera bhāve yei karaye bhajana



sei jana pāya vraje vrajendra-nandana



SYNONYMS



*vraja-lokera*-of the inhabitants of Vrajabhūmi; *bhāve*-in the ecstasy; *yei*-anyone who; *karaye*-does; *bhajana*-worship; *sei jana*-that person; *pāya*-attains; *vraje*-in Vraja; *vrajendra-nandana*-Lord Kṛṣṇa, the son of Mahārāja Nanda.



TRANSLATION



"One who worships the Lord by following in the footsteps of the inhabitants of Vrajabhūmi attains Him in the transcendental planet of Vraja, where He is known as the son of Mahārāja Nanda."



PURPORT



The inhabitants of Vrajabhūmi, or Goloka Vṛndāvana, know Kṛṣṇa as the son of Mahārāja Nanda. They do not accept Him as the Supreme Personality of Godhead, as people in general do. The Lord is the supreme maintainer of everyone and the chief personality among all personalities. In Vrajabhūmi Kṛṣṇa is certainly the central point of love, but no one knows Him there as the Supreme Personality of Godhead. Rather, a person may know Him as a friend, son, lover or master. In any case, the center is Kṛṣṇa. The inhabitants of Vrajabhūmi are related to the Lord in servitude, friendship, parental love and conjugal love. A person engaged in devotional service may accept any one of these transcendental relationships, which are known as mellows. When such a person reaches the perfectional stage, he returns home, back to Kṛṣṇa, in his pure spiritual identity.





TEXT 132





nāyaṁ sukhāpo bhagavān



dehināṁ gopikā-sutaḥ



jñānināṁ cātma-bhūtānāṁ



yathā bhakti-matām iha



SYNONYMS



*na*-not; *ayam*-this Lord Śrī Kṛṣṇa; *sukha-āpaḥ*-easily available; *bhagavān*-the Supreme Personality of Godhead; *dehinām*-for materialistic persons who have accepted the body as the self; *gopikā-sutaḥ*-the son of mother Yaśodā; *jñāninām*-for persons addicted to mental speculation; *ca*-and; *ātma-bhūtānām*-for persons performing severe austerities and penances; *yathā*-as; *bhakti-matām*-for persons engaged in spontaneous devotional service; *iha*-in this world.



TRANSLATION



Caitanya Mahāprabhu then quoted, " 'The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.'



PURPORT



This verse, also given in *Madhya-līlā* 8.227, is quoted from *Śrīmad-Bhāgavatam* (10.9.21).





TEXT 133





śruti-gaṇa gopī-gaṇera anugata hañā



vrajeśvarī-suta bhaje gopī-bhāva lañā



SYNONYMS



*śruti-gaṇa*-the authorities of Vedic hymns; *gopī-gaṇera*-of the gopīs; *anugata hañā*-following in the footsteps; *vrajeśvarī-suta*-the son of mother Yaśodā; *bhaje*-worship; *gopī-bhāva*-the ecstasy of the gopīs; *lañā*-accepting.



TRANSLATION



"The authorities in the Vedic literature who are known as the śruti-gaṇa worshiped Lord Kṛṣṇa in the ecstasy of the gopīs and followed in their footsteps.



PURPORT



The authorities in the Vedic literature known as the śruti-gaṇa desired to enter into Lord Śrī Kṛṣṇa's rāsa dance; therefore they began to worship the Lord in the ecstasy of the gopīs. In the beginning, however, they were unsuccessful. When they could not enter the dance simply by thinking of Kṛṣṇa in the ecstasy of the gopīs, they actually accepted bodies like those of the gopīs. They even took birth in Vrajabhūmi just like the gopīs and consequently became engrossed in the ecstasy of the gopīs' love. In this way they were allowed to enter into the rāsa-līlā dance of the Lord.





TEXT 134





bāhyāntare gopī-deha vraje yabe pāila



sei dehe kṛṣṇa-saṅge rāsa-krīḍā kaila



SYNONYMS



*bāhya*-antare-externally and internally; *gopī-deha*-the body of a gopī; *vraje*-in Vrajabhūmi; *yabe*-when; *pāila*-they got; *sei dehe*-in that body; *kṛṣṇa*-saṅge-with Kṛṣṇa; *rāsa*-krīḍā-pastimes of the rāsa dance; *kaila*-performed.



TRANSLATION



"The personified authorities on the Vedic hymns acquired bodies like those of the gopīs and took birth in Vrajabhūmi. In those bodies they were allowed to enter into the Lord's rāsa-līlā dance.





TEXT 135





gopa-jāti kṛṣṇa, gopī--preyasī tāṅhāra



devī vā anya strī kṛṣṇa nā kare aṅgīkāra



SYNONYMS



*gopa*-jāti-belonging to the cowherd community; *kṛṣṇa*-Lord Kṛṣṇa; *gopī*-the damsels of Vrajabhūmi, the gopīs; *preyasī*-dearmost; *tāṅhāra*-His; *devī*-the wives of the demigods; *vā*-or; *anya*-other; *strī*-women; *kṛṣṇa*-Lord Kṛṣṇa; *nā*-does not; *kare*-do; *aṅgīkāra*-acceptance.



TRANSLATION



"Lord Kṛṣṇa belongs to the cowherd community, and the gopīs are the dearmost lovers of Kṛṣṇa. Although the wives of the denizens of the heavenly planets are most opulent within the material world, neither they nor any other women in the material universe can acquire Kṛṣṇa's association.





TEXT 136





lakṣmī cāhe sei dehe kṛṣṇera saṅgama



gopikā-anugā hañā nā kaila bhajana



SYNONYMS



*lakṣmī*-the goddess of fortune; *cāhe*-wants; *sei*-that; *dehe*-in the body; *kṛṣṇera saṅgama*-the association of Kṛṣṇa; *gopikā*-of the gopīs; *anugā*-follower; *hañā*-becoming; *nā*-did not; *kaila*-perform; *bhajana*-worship.



TRANSLATION



"The goddess of fortune, Lakṣmī, wanted to enjoy Kṛṣṇa and at the same time retain her spiritual body in the form of Lakṣmī. However, she did not follow in the footsteps of the gopīs in her worship of Kṛṣṇa.





TEXT 137





anya dehe nā pāiye rāsa-vilāsa



ataeva 'nāyaṁ' śloka kahe veda-vyāsa



SYNONYMS



*anya dehe*-in a body other than those of the gopīs; *nā*-not; *pāiye*-one gets; *rāsa-vilāsa*-the pastimes of the rāsa dance; *ataeva*-therefore; *nāyam*-beginning with the word nāyam; *śloka*-the Sanskrit verse; *kahe*-says; *veda*-vyāsa-Dvaipāyana Vedavyāsa.



TRANSLATION



"Vyāsadeva, the supreme authority on Vedic literature, composed the verse beginning 'nāyaṁ sukhāpo bhagavān' because no one can enter into the rāsa-līlā dance in any body other than that of a gopī."



PURPORT



This verse confirms a verse of the *Bhagavad-gītā* (9.25):





yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām



"[Lord Kṛṣṇa said:] 'Those who worship the demigods will take birth among the demigods; those who worship the ancestors go the ancestors; those who worship ghosts and spirits will take birth among such beings; and those who worship Me will live with Me.' "





In the material world, every conditioned soul changes his material body again and again, but when the spirit soul is purified of all material coverings, there is no longer a chance of his accepting a material body. Such a soul then remains in his original, spiritual identity, a state that is possible to achieve only by understanding Kṛṣṇa in truth through the practice of Kṛṣṇa consciousness. As Kṛṣṇa says in the *Bhagavad-gītā* (4.9),



janma karma ca me divyam

evaṁ yo vetti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti so 'rjuna



"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."





Only when one regains his original spiritual body can he enter into the spiritual kingdom. As far as the rāsa-līlā pastimes of the Lord are concerned, it is futile for one who is within the material world to attempt to imitate the Lord's dances.. One has to attain a spiritual body like that of a gopī to enter into the pastimes of the rāsa-līlā. In the nāyaṁ sukhāpo verse, the devotees are referred to as bhaktimat, that is, fully engaged in devotional service and devoid of material contamination. One cannot enter into Kṛṣṇa's rāsa-līlā dance simply by artificially imitating it or artificially thinking oneself a sakhī and dressing up like one. Kṛṣṇa's rāsa-līlā dance is completely spiritual. It has nothing to do with material contamination; therefore no one can enter into this pastime by artificial, material means. That is the instruction of the nāyaṁ sukhāpo verse, and it must be strictly understood.





TEXT 138





pūrve bhaṭṭera mane eka chila abhimāna



'śrī-nārāyaṇa' hayena svayaṁ-bhagavān



SYNONYMS



*pūrve*-before this; *bhaṭṭera*-of Veṅkaṭa Bhaṭṭa; *mane*-in the mind; *eka*-one; *chila*-there was; *abhimāna*-an impression; *śrī-nārāyaṇa*-the form of the Lord as Nārāyaṇa; *hayena*-is; *svayam*-personally; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



Before this explanation was given by Śrī Caitanya Mahāprabhu, Veṅkaṭa Bhaṭṭa thought that Śrī Nārāyaṇa was the Supreme Personality of Godhead.





TEXT 139





tāṅhāra bhajana sarvopari-kakṣā haya



śrī-vaiṣṇave'ra bhajana ei sarvopari haya



SYNONYMS



*tāṅhāra bhajana*-worship of Nārāyaṇa; *sarva*-upari-topmost; *kakṣā*-department; *haya*-is; *śrī-vaiṣṇavera*-of the followers of Rāmānujācārya; *bhajana*-worship; *ei*-this; *sarva-upari haya*-is the topmost.



TRANSLATION



Thinking in this way, Veṅkaṭa Bhaṭṭa believed that worship of Nārāyaṇa was the supreme form of worship, superior to all other processes of devotional service, for it was followed by the Śrī Vaiṣṇava disciples of Rāmānujācārya.





TEXT 140





ei tāṅra garva prabhu karite khaṇḍana



parihāsa-dvāre uṭhāya eteka vacana



SYNONYMS



*ei*-this; *tāṅra*-his (Veṅkaṭa Bhaṭṭa's); *garva*-pride; *prabhu*-Lord Caitanya Mahāprabhu; *karite khaṇḍana*-to curb; *parihāsa-dvāre*-by joking; *uṭhāya*-raises; *eteka*-so many; *vacana*-words.



TRANSLATION



Śrī Caitanya Mahāprabhu had understood this misconception of Veṅkaṭa Bhaṭṭa's, and to correct it the Lord talked so much in a joking way.





TEXT 141





prabhu kahe,--bhaṭṭa, tumi nā kariha saṁśaya



'svayaṁ-bhagavān' kṛṣṇa ei ta' niścaya



SYNONYMS



*prabhu kahe*-the Lord said; *bhaṭṭa*-My dear Veṅkaṭa Bhaṭṭa; *tumi*-you; *nā kariha*-do not do; *saṁśaya*-doubt; *svayam-bhagavān*-the Supreme Personality of Godhead; *kṛṣṇa*-is Lord Kṛṣṇa; *ei ta' niścaya*-this is the conclusion.



TRANSLATION



The Lord then continued, "My dear Veṅkaṭa Bhaṭṭa, please do not continue doubting. Lord Kṛṣṇa is the Supreme Personality of Godhead, and this is the conclusion of the Vedic literature.





TEXT 142





kṛṣṇera vilāsa-mūrti--śrī-nārāyaṇa



ataeva lakṣmī-ādyera hare teṅha mana



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *vilāsa*-mūrti-form for enjoyment; *śrī-nārāyaṇa*-Lord Nārāyaṇa; *ataeva*-therefore; *lakṣmī-ādyera*-of the goddess of fortune and her followers; *hare*-attracts; *teṅha*-He (Lord Nārāyaṇa); *mana*-the mind.



TRANSLATION



"Lord Nārāyaṇa, the opulent form of Kṛṣṇa, attracts the minds of the goddess of fortune and her followers.





TEXT 143





ete cāṁśa-kalāḥ puṁsaḥ



kṛṣṇas tu bhagavān svayam



indrāri-vyākulaṁ lokaṁ



mṛḍayanti yuge yuge



SYNONYMS



*ete*-these; *ca*-and; *aṁśa*-plenary portions; *kalāḥ*-parts of plenary portions; *puṁsaḥ*-of the puruṣa-avatāras; *kṛṣṇaḥ*-Lord Kṛṣṇa; *tu*-but; *bhagavān*-the Supreme Personality of Godhead; *svayam*-Himself; *indra-ari*-the enemies of Lord Indra; *vyākulam*-full of; *lokam*-the world; *mṛḍayanti*-make happy; *yuge yuge*-at the right time in each age.



TRANSLATION



" 'All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the puruṣa-avatāras. But Kṛṣṇa is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (1.3.28).





TEXT 144





nārāyaṇa haite kṛṣṇera asādhāraṇa guṇa



ataeva lakṣmīra kṛṣṇe tṛṣṇā anukṣaṇa



SYNONYMS



*nārāyaṇa haite*-over and above Nārāyaṇa; *kṛṣṇera*-of Lord Kṛṣṇa; *asādhāraṇa guṇa*-uncommon qualities; *ataeva*-therefore; *lakṣmīra*-of the goddess of fortune; *kṛṣṇe*-unto Kṛṣṇa; *tṛṣṇā*-desire; *anukṣaṇa*-always.



TRANSLATION



"Because Kṛṣṇa has four extraordinary qualities not possessed by Lord Nārāyaṇa, the goddess of fortune, Lakṣmī, always desires His company.



PURPORT



Lord Nārāyaṇa has sixty transcendental qualities. Over and above these, Kṛṣṇa has four extraordinary transcendental qualities absent in Lord Nārāyaṇa. These four qualities are: (1) His wonderful pastimes, which are compared to an ocean; (2) His association in the circle of the supreme devotees in conjugal love (the gopīs); (3) His playing on the flute, whose vibration attracts the three worlds; and (4) His extraordinary beauty, which surpasses the beauty of the three worlds. Lord Kṛṣṇa's beauty is unequaled and unsurpassed.





TEXT 145





tumi ye paḍilā śloka, se haya pramāṇa



sei śloke āise 'kṛṣṇa--svayaṁ bhagavān'



SYNONYMS



*tumi*-you; *ye*-which; *paḍilā*-have recited; *śloka*-verse; *se*-that; *haya*-is; *pramāṇa*-evidence; *sei śloke*-in that verse; *āise kṛṣṇa*-Kṛṣṇa is; *svayam bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



"You have recited the śloka beginning with 'siddhāntatas tv abhede 'pi.' That very verse is evidence that Kṛṣṇa is the Supreme Personality of Godhead.





TEXT 146





siddhāntatas tv abhede 'pi



śrīśa-kṛṣṇa-svarūpayoḥ



rasenotkṛṣyate kṛṣṇa-



rūpam eṣā rasa-sthitiḥ



SYNONYMS



*siddhāntataḥ*-in reality; *tu*-but; *abhede*-no difference; *api*-although; *śrī-īśa*-of the husband of Lakṣmī, Nārāyaṇa; *kṛṣṇa*-of Lord Kṛṣṇa; *svarūpayoḥ*-between the forms; *rasena*-by transcendental mellows; *utkṛṣyate*-is superior; *kṛṣṇa-rūpam*-the form of Lord Kṛṣṇa; *eṣā*-this; *rasa-sthitiḥ*-the reservoir of pleasure.



TRANSLATION



" 'According to transcendental realization, there is no difference between the forms of Kṛṣṇa and Nārāyaṇa. Yet in Kṛṣṇa there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Nārāyaṇa. This is the conclusion of transcendental mellows.'



PURPORT



This is a verse from the *Bhakti-rasāmṛta-sindhu* (1.2.59). Here Śrīla Kṛṣṇadāsa Kavirāja says that Lord Caitanya spoke the verse to Veṅkata Bhaṭṭa, and earlier he said that Veṅkata Bhaṭṭa spoke it to the Lord. But since their conversation took place long, long before the *Bhakti-rasāmṛta-sindhu* was composed, the question my be raised as to how either of them quoted the verse. Śrīla Bhaktivinoda Ṭhākura explains that this verse and many others like it were current among devotees long before the *Bhakti-rasāmṛta-sindhu* was composed. Thus devotees would always quote them and explain their purport in ecstasy.





TEXT 147





svayaṁ bhagavān 'kṛṣṇa' hare lakṣmīra mana



gopikāra mana harite nāre 'nārāyaṇa'



SYNONYMS



*svayam bhagavān*-the Supreme Personality of Godhead; *kṛṣṇa*-is Lord Kṛṣṇa; *hare*-attracts; *lakṣmīra*-of the goddess of fortune; *mana*-the mind; *gopikāra*-of the gopīs; *mana*-the minds; *harite*-to attract; *nāre*-is not able; *nārāyaṇa*-Lord Nārāyaṇa.



TRANSLATION



"The Supreme Personality of Godhead, Kṛṣṇa, attracts the mind of the goddess of fortune, but Lord Nārāyaṇa cannot attract the minds of the gopīs. This proves the superexcellence of Kṛṣṇa.





TEXT 148





nārāyaṇera kā kathā, śrī-kṛṣṇa āpane



gopikāre hāsya karāite haya 'nārāyaṇe'



SYNONYMS



*nārāyaṇera*-of Lord Nārāyaṇa; *kā kathā*-what to speak; *śrī-kṛṣṇa*-Lord Śrī Kṛṣṇa; *āpane*-Himself; *gopikāre*-the gopīs; *hāsya karāite*-to make them jubilant; *haya*-becomes; *nārāyaṇe*-in the form of Nārāyaṇa.



TRANSLATION



"To say nothing of Lord Nārāyaṇa personally, Lord Kṛṣṇa Himself appeared as Nārāyaṇa just to play a joke on the gopīs.





TEXT 149





'catur-bhuja-mūrti' dekhāya gopī-gaṇera āge



sei 'kṛṣṇe' gopikāra nahe anurāge



SYNONYMS



*catur*-bhuja-mūrti-four-handed form; *dekhāya*-exhibits; *gopī-gaṇera*-of the gopīs; *āge*-in front; *sei kṛṣṇe*-unto that Kṛṣṇa; *gopikāra*-of the gopīs; *nahe*-not; *anurāge*-attraction.



TRANSLATION



"Although Kṛṣṇa assumed the four-armed form of Nārāyaṇa, He could not attract the serious attention of the gopīs in ecstatic love.





TEXT 150





gopīnāṁ paśupendra-nandana-juṣo bhāvasya kas tāṁ kṛtī



vijñātuṁ kṣamate durūha-padavī-sañcāriṇaḥ prakriyām



āviṣkurvati vaiṣṇavīm api tanuṁ tasmin bhujair jiṣṇubhir



yāsāṁ hanta caturbhir adbhuta-ruciṁ rāgodayaḥ kuñcati



SYNONYMS



*gopīnām*-of the gopīs; *paśupa-indra-nandana-juṣaḥ*-of the service of the son of Vraja's King, Mahārāja Nanda; *bhāvasya*-ecstatic; *kaḥ*-what; *tām*-that; *kṛtī*-learned man; *vijñātum*-to understand; *kṣamate*-is able; *durūha*-very difficult to understand; *padavī*-the position; *sañcāriṇaḥ*-which provokes; *prakriyām*-activity; *āviṣkurvati*-He manifests; *vaiṣṇavīm*-of Viṣṇu; *api*-certainly; *tanum*-the body; *tasmin*-in that; *bhujaiḥ*-with arms; *jiṣṇubhiḥ*-very beautiful; *yāsām*-of whom (the gopīs); *hanta*-alas; *caturbhiḥ*-four; *adbhuta*-wonderfully; *rucim*-beautiful; *rāga-udayaḥ*-the evoking of ecstatic feelings; *kuñcati*-cripples.



TRANSLATION



" 'Once Lord Śrī Kṛṣṇa playfully manifested Himself as Nārāyaṇa, with four victorious hands and a very beautiful form. When the gopīs saw this exalted form, however, their ecstatic feelings were crippled. A learned scholar, therefore, cannot understand the gopīs' ecstatic feelings, which are firmly fixed upon the original form of Lord Kṛṣṇa as the son of Nanda Mahārāja. The wonderful feelings of the gopīs in ecstatic parama-rasa with Kṛṣṇa constitute the greatest mystery in spiritual life.' "



PURPORT



This is a verse spoken by Nārada Muni in the Lalita-mādhava-nāṭaka (6.14), a drama written by Śrīla Rūpa Gosvāmī.





TEXT 151





eta kahi' prabhu tāṅra garva cūrṇa kariyā



tāṅre sukha dite kahe siddhānta phirāiyā



SYNONYMS



*eta kahi'*-saying this; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tāṅra*-his (of Veṅkaṭa Bhaṭṭa); *garva*-pride; *cūrṇa kariyā*-smashing into pieces; *tāṅre*-unto him; *sukha dite*-to give happiness; *kahe*-says; *siddhānta phirāiyā*-turning the whole conversation.



TRANSLATION



In this way Lord Śrī Caitanya Mahāprabhu deflated the pride of Veṅkaṭa Bhaṭṭa, but just to make him happy again, He spoke as follows.





TEXT 152





duḥkha nā bhāviha, bhaṭṭa, kailuṅ parihāsa



śāstra-siddhānta śuna, yāte vaiṣṇava-viśvāsa



SYNONYMS



*duḥkha*-unhappiness; *nā*-do not; *bhāviha*-bear; *bhaṭṭa*-My dear Veṅkaṭa Bhaṭṭa; *kailuṅ parihāsa*-I was simply making a joke; *śāstra-siddhānta*-the conclusion of the revealed scriptures; *śuna*-hear; *yāte*-in which; *vaiṣṇava-viśvāsa*-the faith of the Vaiṣṇavas.



TRANSLATION



The Lord pacified Veṅkaṭa Bhaṭṭa by saying, "Actually whatever I have said is by way of jest. Now you can hear from Me the conclusion of the śāstras, in which every Vaiṣṇava devotee has firm faith.





TEXT 153





kṛṣṇa-nārāyaṇa, yaiche eka-i svarūpa



gopī-lakṣmī-bheda nāhi haya eka-rūpa



SYNONYMS



*kṛṣṇa-nārāyaṇa*-Lord Kṛṣṇa and Lord Nārāyaṇa; *yaiche*-as; *eka*-i-one; *svarūpa*-form; *gopī*-the gopīs; *lakṣmī*-the goddess of fortune; *bheda*-difference; *nāhi*-there is not; *haya*-there is; *eka-rūpa*-one form.



TRANSLATION



"There is no difference between Lord Kṛṣṇa and Lord Nārāyaṇa, for They are of the same form. Similarly, there is no difference between the gopīs and the goddess of fortune, for they also are of the same form.





TEXT 154





gopī-dvāre lakṣmī kare kṛṣṇa-saṅgāsvāda



īśvaratve bheda mānile haya aparādha



SYNONYMS



*gopī*-dvāre-through the gopīs; *lakṣmī*-the goddess of fortune; *kare*-does; *kṛṣṇa*-saṅga-āsvāda-tasting the sweetness of the association of Lord Kṛṣṇa; *īśvaratve*-in the Supreme Personality of Godhead; *bheda*-difference; *mānile*-if one considers; *haya*-there is; *aparādha*-offense.



TRANSLATION



"The goddess of fortune enjoys the association of Kṛṣṇa through the gopīs. One should not see a difference between the forms of the Lord, for such a conception is offensive.





TEXT 155





eka īśvara--bhaktera dhyāna-anurūpa



eka-i vigrahe kare nānākāra rūpa



SYNONYMS



*eka īśvara*-the Lord is one; *bhaktera*-of the devotees; *dhyāna*-meditation; *anurūpa*-according to; *eka*-i-one; *vigrahe*-in form; *kare*-exhibits; *nānā-ākāra*-different; *rūpa*-forms.



TRANSLATION



"There is no difference between the transcendental forms of the Lord. Different forms are manifest due to different attachments of different devotees. Actually the Lord is one, but He appears in different forms just to satisfy His devotees.



PURPORT



In the Brahma-saṁhitā (5.33) it is stated:





advaitam acyutam anādim ananta-rūpam

ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca



The Lord is advaita, without differentiation. There is no difference between the forms of Kṛṣṇa, Rāma, Nārāyaṇa and Viṣṇu. All of them are one. Sometimes foolish people ask whether when we chant "Rāma" in the Hare Kṛṣṇa mantra we refer to Lord Rāmacandra or Lord Balarāma. If a devotee says that the name Rāma in the Hare Kṛṣṇa mahā-mantra refers to Balarāma, a foolish person may become angry because to him the name Rāma refers to Lord Rāmacandra. Actually there is no difference between Balarāma and Lord Rāma. It does not matter if one chants Hare Rāma referring to Balarāma or Lord Rāmacandra, for there is no difference between Them. However, it is offensive to think that Balarāma is superior to Lord Rāmacandra or vice versa. Neophyte devotees do not understand this śāstric conclusion, and consequently they unnecessarily create an offensive situation. In text 154 Śrī Caitanya Mahāprabhu clarified this in a very lucid way: īśvaratve bheda mānile haya aparādha. "It is offensive for one to differentiate between the forms of the Lord." On the other hand, one should not think that the forms of the Lord are the same as the forms of the demigods. This is certainly offensive, as confirmed by the Vaiṣṇava-tantra:





yas tu nārāyaṇaṁ devaṁ

brahmā-rudrādi-daivataiḥ

samatvenaiva vīkṣeta

sa pāṣaṇḍī bhaved dhruvam



"A pāṣaṇḍī is one who considers the great demigods such as Lord Brahmā and Lord Śiva equal to the Supreme Personality of Godhead, Nārāyaṇa." (*Hari-bhakti-vilāsa* 7.117)





The conclusion is that we should neither differentiate between the forms of the Lord nor equate the forms of the Lord with the forms of demigods or human beings. For instance, sometimes foolish sannyāsīs, thinking the body of the Lord to be material, equate daridra-nārāyaṇa with Nārāyaṇa, and this is certainly offensive. Unless one is instructed by a bona fide spiritual master, he cannot perfectly understand these different forms. The Brahma-saṁhitā confirms, vedeṣu durlabham adurlabham ātma-bhaktau. One cannot understand the differences between the forms of the Lord simply by academic study or by reading Vedic literature. One must learn from a realized devotee. Only then can one learn how to distinguish between one form of the Lord and another. The conclusion is that there is no difference between the forms of the Lord, but there is a difference between His forms and those of the demigods.





TEXT 156





maṇir yathā vibhāgena



nīla-pītādibhir yutaḥ



rūpa-bhedam avāpnoti



dhyāna-bhedāt tathācyutaḥ



SYNONYMS



*maṇiḥ*-jewel, specifically the jewel known as vaidūrya; *yathā*-as; *vibhāgena*-separately; *nīla*-blue; *pīta*-yellow; *ādibhiḥ*-and with other colors; *yutaḥ*-joined; *rūpa*-bhedam-difference of form; *avāpnoti*-gets; *dhyāna-bhedāt*-by different types of meditation; *tathā*-similarly; *acyutaḥ*-the infallible Supreme Personality of Godhead.



TRANSLATION



" 'When the jewel known as vaidūrya touches various other materials, it appears to be separated into different colors, and consequently its forms also appear different. Similarly, according to the meditational ecstasy of the devotee, the Lord, who is known as Acyuta [infallible], appears in different forms, although He is essentially one.' "



PURPORT



This is a verse quoted from Śrī Nārada-pañcarātra.





TEXT 157





bhaṭṭa kahe,--kāhāṅ āmi jīva pāmara



kāhāṅ tumi sei kṛṣṇa,--sākṣāt īśvara



SYNONYMS



*bhaṭṭa kahe*-Veṅkaṭa Bhaṭṭa said; *kāhāṅ*-whereas; *āmi*-I; *jīva*-an ordinary living being; *pāmara*-fallen; *kāhāṅ*-whereas; *tumi*-You; *sei kṛṣṇa*-the same Supreme Personality of Godhead, Kṛṣṇa; *sākṣāt īśvara*-directly the Lord.



TRANSLATION



Veṅkaṭa Bhaṭṭa then said, "I am an ordinary fallen living entity, but You are *Kṛṣṇa, the Supreme Personality of Godhead* Himself.





TEXT 158





agādha īśvara-līlā kichui nā jāni



tumi yei kaha, sei satya kari' māni



SYNONYMS



*agādha*-unfathomable; *īśvara*-līlā-pastimes of the Lord; *kichui*-anything; *nā jāni*-I do not know; *tumi*-You; *yei*-whatever; *kaha*-say; *sei satya*-that is right; *kari' māni*-I accept.



TRANSLATION



"The transcendental pastimes of the Lord are unfathomable, and I do not know anything about them. Whatever You say I accept as the truth.



PURPORT



This is the way to understand the truth about the Supreme Personality of Godhead. After hearing the *Bhagavad-gītā*, Arjuna said very much the same thing:





sarvam etad ṛtaṁ manye

yan māṁ vadasi keśava

na hi te bhagavan vyaktiṁ

vidur devā na dānavāḥ



"O Kṛṣṇa, I totally accept as truth all that You have told me. Neither the demigods nor the demons, O Lord, can understand Your personality." (Bg. 10.14)





It is not possible to understand the truth about the pastimes of the Lord simply by using our own logic, argument and academic education. We must receive bona fide information from the Supreme Personality of Godhead, just as Arjuna received information when Kṛṣṇa spoke the *Bhagavad-gītā*. We have to accept the *Bhagavad-gītā* or any other Vedic literature in good faith. These Vedic scriptures are the only source of knowledge about the Lord. We must understand that we cannot comprehend the Absolute Truth by the speculative process.





TEXT 159





more pūrṇa kṛpā kaila lakṣmī-nārāyaṇa



tāṅra kṛpāya pāinu tomāra caraṇa-daraśana



SYNONYMS



*more*-unto me; *pūrṇa*-complete; *kṛpā*-mercy; *kaila*-did; *lakṣmī-nārāyaṇa*-the Deity of mother goddess of fortune and Nārāyaṇa; *tāṅra kṛpāya*-by Their mercy; *pāinu*-I have gotten; *tomāra*-Your; *caraṇa*-daraśana-vision of the lotus feet.



TRANSLATION



"I have been engaged in the service of Lakṣmī-Nārāyaṇa, and it is due to Their mercy that I have been able to see Your lotus feet.





TEXT 160





kṛpā kari' kahile more kṛṣṇera mahimā



yāṅra rūpa-guṇaiśvaryera keha nā pāya sīmā



SYNONYMS



*kṛpā kari'*-showing causeless mercy; *kahile*-You have spoken; *more*-unto me; *kṛṣṇera*-of Lord Kṛṣṇa; *mahimā*-the glories; *yāṅra*-whose; *rūpa-guṇa-aiśvaryera*-of forms, qualities and opulence; *keha*-anyone; *nā*-not; *pāya*-gets; *sīmā*-the limit.



TRANSLATION



"Out of Your causeless mercy You have told me of the glories of Lord Kṛṣṇa. No one can reach the end of the opulence, qualities and forms of the Lord.





TEXT 161





ebe se jāninu kṛṣṇa-bhakti sarvopari



kṛtārtha karile, more kahile kṛpā kari'



SYNONYMS



*ebe*-now; *se*-that; *jāninu*-I understand; *kṛṣṇa*-bhakti-devotional service to Lord Kṛṣṇa; *sarva*-upari-above all; *kṛta*-artha-successful; *karile*-You have made; *more*-unto me; *kahile*-You have spoken; *kṛpā kari'*-by Your causeless mercy.



TRANSLATION



"I can now understand that devotional service unto Lord Kṛṣṇa is the supreme form of worship. Out of Your causeless mercy You have made my life successful simply by explaining the facts."





TEXT 162





eta bali' bhaṭṭa paḍilā prabhura caraṇe



kṛpā kari' prabhu tāṅre kailā āliṅgane



SYNONYMS



*eta bali'*-saying this; *bhaṭṭa*-Veṅkaṭa Bhaṭṭa; *paḍilā*-fell down; *prabhura caraṇe*-at the lotus feet of the Lord; *kṛpā kari'*-showing him mercy; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *kailā*-did; *āliṅgane*-embracing.

TRANSLATION



After saying this, Veṅkaṭa Bhaṭṭa fell down before the lotus feet of the Lord, and the Lord, out of His causeless mercy, embraced him.





TEXT 163





cāturmāsya pūrṇa haila, bhaṭṭa-ājñā lañā



dakṣiṇa calilā prabhu śrī-raṅga dekhiyā



SYNONYMS



*cāturmāsya*-the period of Cāturmāsya; *pūrṇa haila*-became completed; *bhaṭṭa-ājñā lañā*-taking permission from Veṅkaṭa Bhaṭṭa; *dakṣiṇa*-south; *calilā*-proceeded; *prabhu*-Śrī Caitanya Mahāprabhu; *śrī*-raṅga dekhiyā-visiting Śrī Raṅga.



TRANSLATION



When the period of Cāturmāsya was completed, Śrī Caitanya Mahāprabhu took permission to leave Veṅkaṭa Bhaṭṭa, and after visiting Śrī Raṅga He proceeded further toward southern India.





TEXT 164





saṅgete calilā bhaṭṭa, nā yāya bhavane



tāṅre vidāya dilā prabhu aneka yatane



SYNONYMS



*saṅgete*-along with Him; *calilā*-began to go; *bhaṭṭa*-Veṅkaṭa Bhaṭṭa; *nā yāya bhavane*-does not return to his home; *tāṅre*-unto him; *vidāya dilā*-gave farewell; *prabhu*-Śrī Caitanya Mahāprabhu; *aneka yatane*-with great endeavor.



TRANSLATION



Veṅkaṭa Bhaṭṭa did not want to return home but also wanted to go with the Lord. It was with great endeavor that Śrī Caitanya Mahāprabhu bade him farewell.





TEXT 165





prabhura viyoge bhaṭṭa haila acetana



ei raṅga-līlā kare śacīra nandana



SYNONYMS



*prabhura viyoge*-on account of separation from Śrī Caitanya Mahāprabhu; *bhaṭṭa*-Veṅkaṭa Bhaṭṭa; *haila*-became; *acetana*-unconscious; *ei*-this; *raṅga*-līlā-pastime at Śrī Raṅga-kṣetra; *kare*-does; *śacīra nandana*-the son of mother Śacī.



TRANSLATION



When He did so, Veṅkaṭa Bhaṭṭa fell down unconscious. Such are the pastimes of Lord Śrī Caitanya Mahāprabhu, the son of mother Śacī, at Śrī Raṅga-kṣetra.





TEXT 166





ṛṣabha-parvate cali' āilā gaurahari



nārāyaṇa dekhilā tāṅhā nati-stuti kari'



SYNONYMS



*ṛṣabha-parvate*-to the Ṛṣabha Hill; *cali'*-walking; *āilā*-arrived; *gaurahari*-Lord Śrī Caitanya Mahāprabhu; *nārāyaṇa*-the Deity of Lord Nārāyaṇa; *dekhilā*-saw; *tāṅhā*-there; *nati*-stuti kari'-offering obeisances and prayers.



TRANSLATION



When the Lord arrived at Ṛṣabha Hill, He saw the temple of Lord Nārāyaṇa and offered obeisances and various prayers.



PURPORT



Ṛṣabha Hill is in southern Karṇāṭa, in the district of Madurai. Twelve miles north of Madurai City is a place called Ānāgaḍa-malaya-parvata, which is situated within the forest of Kuṭakācala. Within this forest Lord Ṛṣabhadeva burned Himself to ashes. Now this place is known as Palni Hill.





TEXT 167





paramānanda-purī tāhāṅ rahe catur-māsa



śuni' mahāprabhu gelā purī-gosāñira pāśa



SYNONYMS



*paramānanda*-purī-Paramānanda Purī; *tāhāṅ*-there; *rahe*-remained; *catur*-māsa-four months; *śuni'*-hearing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *gelā*-went; *purī*-Paramānanda Purī; *gosāñira*-the spiritual master; *pāśa*-near.



TRANSLATION



Paramānanda Purī was staying at Ṛṣabha Hill during the four months of the rainy season, and when Śrī Caitanya Mahāprabhu heard this, He immediately went to see him.





TEXT 168





purī-gosāñira prabhu kaila caraṇa vandana



preme purī gosāñi tāṅre kaila āliṅgana



SYNONYMS



*purī-gosāñira*-of Paramānanda Purī; *prabhu*-Śrī Caitanya Mahāprabhu; *kaila*-did; *caraṇa vandana*-worship of the lotus feet; *preme*-in ecstasy; *purī gosāñi*-Paramānanda Purī; *tāṅre*-unto Him; *kaila*-did; *āliṅgana*-embracing.



TRANSLATION



Upon meeting Paramānanda Purī, Śrī Caitanya Mahāprabhu offered him all respects, touching his lotus feet, and Paramānanda Purī embraced the Lord in ecstasy.





TEXT 169





tina-dina preme doṅhe kṛṣṇa-kathā-raṅge



sei vipra-ghare doṅhe rahe eka-saṅge



SYNONYMS



*tina*-dina-three days; *preme*-in ecstasy; *doṅhe*-both; *kṛṣṇa*-kathā-discussing topics of Kṛṣṇa; *raṅge*-in jubilation; *sei vipra-ghare*-in the home of a brāhmaṇa; *doṅhe*-both of them; *rahe*-stayed; *eka*-saṅge-together.



TRANSLATION



Śrī Caitanya Mahāprabhu stayed with Paramānanda Purī in the brāhmaṇa's house where he was residing. The two of them passed three days there discussing topics of Kṛṣṇa.





TEXT 170





purī-gosāñi bale,--āmi yāba puruṣottame



puruṣottama dekhi' gauḍe yāba gaṅgā-snāne



SYNONYMS



*purī*-gosāñi-Paramānanda Purī; *bale*-said; *āmi*-I; *yāba*-shall go; *puruṣottame*-to Jagannātha Purī; *puruṣottama dekhi'*-after visiting Jagannātha Purī; *gauḍe yāba*-I shall go to Bengal; *gaṅgā-snāne*-for bathing in the Ganges.



TRANSLATION



Paramānanda Purī informed Śrī Caitanya Mahāprabhu that he was going to see Puruṣottama at Jagannātha Purī. After seeing Lord Jagannātha there, he would go to Bengal to bathe in the Ganges.





TEXT 171





prabhu kahe,--tumi punaḥ āisa nīlācale



āmi setubandha haite āsiba alpa-kāle



SYNONYMS



*prabhu kahe*-the Lord said; *tumi*-you; *punaḥ*-again; *āisa*-come; *nīlācale*-to Jagannātha Purī; *āmi*-I; *setubandha haite*-from Rāmeśvara; *āsiba*-shall return; *alpa-kāle*-very soon.



TRANSLATION



Śrī Caitanya Mahāprabhu then told him, "Please return to Jagannātha Purī, for I will return there very soon from Rāmeśvara [Setubandha].





TEXT 172





tomāra nikaṭe rahi,--hena vāñchā haya



nīlācale āsibe more hañā sadaya



SYNONYMS



*tomāra nikaṭe*-with you; *rahi*-I may stay; *hena*-such; *vāñchā haya*-is My desire; *nīlācale*-to Jagannātha Purī; *āsibe*-please come; *more*-unto Me; *hañā*-being; *sa*-daya-merciful.



TRANSLATION



"It is My desire to stay with you, and therefore if you would return to Jagannātha Purī, you would show great mercy to Me."





TEXT 173





eta bali' tāṅra ṭhāñi ei ājñā lañā



dakṣiṇe calilā prabhu haraṣita hañā



SYNONYMS



*eta bali'*-saying this; *tāṅra ṭhāñi*-from him; *ei ājñā lañā*-taking permission; *dakṣiṇe calilā*-departed for southern India; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *haraṣita hañā*-being very much pleased.



TRANSLATION



After talking in this way with Paramānanda Purī, the Lord took his permission to leave and, very much pleased, departed for southern India.





TEXT 174





paramānanda purī tabe calilā nīlācale



mahāprabhu cali cali āilā śrī-śaile



SYNONYMS



*paramānanda purī*-Paramānanda Purī; *tabe*-then; *calilā nīlācale*-departed for Jagannātha Purī; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *cali cali*-walking; *āilā*-came; *śrī-śaile*-to Śrī Śaila.



TRANSLATION



Thus Paramānanda Purī started for Jagannātha Purī, and Śrī Caitanya Mahāprabhu began walking toward Śrī Śaila.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks, "Which Śrī Śaila is being indicated by Kṛṣṇadāsa Kavirāja Gosvāmī is not clearly understood. There is no temple of Mallikārjuna in this area because the Śrī Śaila located in the district of Dhārwād cannot possibly be there. That Śrī Śaila is on the southern side of Belgaumā, and the Śiva temple of Mallikārjuna is located there. (Refer to text fifteen of this chapter.) It is said that on that hill Lord Śiva lived with Devī. Also, Lord Brahmā lived there with all the demigods."





TEXT 175





śiva-durgā rahe tāhāṅ brāhmaṇera veśe



mahāprabhu dekhi' doṅhāra ha-ila ullāse



SYNONYMS



*śiva-durgā*-Lord Śiva and his wife, Durgā; *rahe tāhāṅ*-stayed there; *brāhmaṇera veśe*-in the dress of brāhmaṇas; *mahāprabhu dekhi'*-seeing Śrī Caitanya Mahāprabhu; *doṅhāra*-of both of them; *ha*-ila-there was; *ullāse*-great pleasure.



TRANSLATION



It was in Śrī Śaila that Lord Śiva and his wife Durgā lived in the dress of brāhmaṇas, and when they saw Śrī Caitanya Mahāprabhu, they became very much pleased.





TEXT 176





tina dina bhikṣā dila kari' nimantraṇa



nibhṛte vasi' gupta-vārtā kahe dui jana



SYNONYMS



*tina dina*-for three days; *bhikṣā dila*-offered alms; *kari' nimantraṇa*-inviting Him; *nibhṛte*-in a solitary place; *vasi'*-sitting together; *gupta*-vārtā-confidential talks; *kahe*-speak; *dui jana*-both of them.



TRANSLATION



Lord Śiva, dressed like a brāhmaṇa, gave alms to Śrī Caitanya Mahāprabhu and invited Him to spend three days in a solitary place. Sitting there together, they talked very confidentially.





TEXT 177





tāṅra saṅge mahāprabhu kari iṣṭagoṣṭhī



tāṅra ājñā lañā āilā purī kāmakoṣṭhī



SYNONYMS



*tāṅra saṅge*-with him; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kari iṣṭa*-goṣṭhī-discussing spiritual subject matter; *tāṅra*-his; *ājñā*-order; *lañā*-taking; *āilā*-came; *purī kāmakoṣṭhī*-to Kāmakoṣṭhī-purī.



TRANSLATION



After talking with Lord Śiva, Śrī Caitanya Mahāprabhu took his permission to leave and went to Kāmakoṣṭhī-purī.





TEXT 178





dakṣiṇa-mathurā āilā kāmakoṣṭhī haite



tāhāṅ dekhā haila eka brāhmaṇa-sahite



SYNONYMS



*dakṣiṇa*-mathurā-at southern Mathurā; *āilā*-arrived; *kāmakoṣṭhī haite*-from Kāmakoṣṭhī; *tāhāṅ*-there; *dekhā haila*-He met; *eka*-one; *brāhmaṇa*-sahite-with a brāhmaṇa.



TRANSLATION



When Śrī Caitanya Mahāprabhu arrived at southern Mathurā from Kāmakoṣṭhī, He met a brāhmaṇa.



PURPORT



Southern Madurai, presently known as Mādurā, is situated on the banks of the Bhāgāi River. This place of pilgrimage is specifically meant for the devotees of Lord Śiva; therefore it is called Śaiva-kṣetra, that is, the place where Lord Śiva is worshiped. In this area there are mountains and forests. There are also two Śiva temples, one known as Rāmeśvara and the other known as Sundareśvara. There is also a temple to Devī called the Mīnākṣī-devī temple, which displays very great architectural craftsmanship. It was built under the supervision of the kings of the Pāṇḍya Dynasty, and when the Muslims attacked this temple, as well as the temple of Sundareśvara, great damage was done. In the Christian year 1372, a king named Kampanna Udaiyara reigned on the throne of Mādurā. Long ago, Emperor Kulaśekhara ruled this area, and during his reign he established a colony of brāhmaṇas. A well-known king named Anantaguṇa Pāṇḍya is an eleventh-generation descendant of Emperor Kulaśekhara.





TEXT 179





sei vipra mahāprabhuke kaila nimantraṇa



rāma-bhakta sei vipra--virakta mahājana



SYNONYMS



*sei vipra*-that brāhmaṇa; *mahāprabhuke*-unto Lord Śrī Caitanya Mahāprabhu; *kaila*-did; *nimantraṇa*-invitation; *rāma*-bhakta-devotee of Lord Rāmacandra; *sei*-that; *vipra*-brāhmaṇa; *virakta*-very much detached; *mahājana*-a great devotee and authority.



TRANSLATION



The brāhmaṇa who met Śrī Caitanya Mahāprabhu invited the Lord to his home. This brāhmaṇa was a great devotee and an authority on Lord Śrī Rāmacandra. He was always detached from material activities.





TEXT 180





kṛtamālāya snāna kari' āilā tāṅra ghare



bhikṣā ki dibena vipra,--pāka nāhi kare



SYNONYMS



*kṛtamālāya*-in the Kṛtamālā River; *snāna kari'*-bathing; *āilā*-came; *tāṅra*-of the brāhmaṇa; *ghare*-to the home; *bhikṣā*-offering of alms; *ki dibena*-what shall give; *vipra*-the brāhmaṇa; *pāka*-cooking; *nāhi kare*-did not do.



TRANSLATION



After bathing in the river Kṛtamālā, Śrī Caitanya Mahāprabhu went to the brāhmaṇa's house to take lunch, but He saw that the food was unprepared because the brāhmaṇa had not cooked it.





TEXT 181





mahāprabhu kahe tāṅre,--śuna mahāśaya



madhyāhna haila, kene pāka nāhi haya



SYNONYMS



*mahāprabhu kahe*-Śrī Caitanya Mahāprabhu said; *tāṅre*-unto him; *śuna mahāśaya*-please hear, My dear sir; *madhya-ahna haila*-it is already noon; *kene*-why; *pāka nāhi haya*-you did not cook.



TRANSLATION



Seeing this, Śrī Caitanya Mahāprabhu said, "My dear sir, please tell Me why you have not cooked. It is already noon."





TEXT 182





vipra kahe,--prabhu, mora araṇye vasati



pākera sāmagrī vane nā mile samprati



SYNONYMS



*vipra kahe*-the brāhmaṇa replied; *prabhu*-O Lord; *mora*-my; *araṇye*-in the forest; *vasati*-residence; *pākera sāmagrī*-the ingredients for cooking; *vane*-in the forest; *nā mile*-are not available; *samprati*-at this time.



TRANSLATION



The brāhmaṇa replied, "My dear Lord, we are living in the forest. For the time being we cannot get all the ingredients for cooking.





TEXT 183





vanya śāka-phala-mūla ānibe lakṣmaṇa



tabe sītā karibena pāka-prayojana



SYNONYMS



*vanya*-of the forest; *śāka*-vegetables; *phala*-mūla-fruits and roots; *ānibe*-will bring; *lakṣmaṇa*-Lakṣmaṇa; *tabe*-that time; *sītā*-mother Sītā; *karibena*-will do; *pāka-prayojana*-the necessary cooking.



TRANSLATION



"When Lakṣmaṇa brings all the vegetables, fruits and roots from the forest, Sītā will do the necessary cooking."





TEXT 184





tāṅra upāsanā śuni' prabhu tuṣṭa hailā



āste-vyaste sei vipra randhana karilā



SYNONYMS



*tāṅra*-his; *upāsanā*-method of worship; *śuni'*-hearing; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tuṣṭa hailā*-was very much pleased; *āste*-vyaste-with great haste; *sei*-that; *vipra*-brāhmaṇa; *randhana karilā*-began to cook.



TRANSLATION



Śrī Caitanya Mahāprabhu was very much satisfied to hear about the brāhmaṇa's method of worship. Finally the brāhmaṇa hastily made arrangements for cooking.





TEXT 185





prabhu bhikṣā kaila dinera tṛtīya-prahare



nirviṇṇa sei vipra upavāsa kare



SYNONYMS



*prabhu*-Lord Caitanya Mahāprabhu; *bhikṣā kaila*-took His luncheon; *dinera*-of the day; *tṛtīya*-prahare-at about three o'clock; *nirviṇṇa*-sorrowful; *sei*-that; *vipra*-brāhmaṇa; *upavāsa kare*-fasted.



TRANSLATION



Śrī Caitanya Mahāprabhu took His lunch at about three o'clock, but the brāhmaṇa, being very sorrowful, fasted.





TEXT 186





prabhu kahe,--vipra kāṅhe kara upavāsa



kene eta duḥkha, kene karaha hutāśa



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *vipra*-My dear brāhmaṇa; *kāṅhe*-why; *kara upavāsa*-you are fasting; *kene*-why; *eta*-so much; *duḥkha*-unhappiness; *kene*-why; *karaha hutāśa*-you express so much worry.



TRANSLATION



While the brāhmaṇa was fasting, Śrī Caitanya Mahāprabhu asked him, "Why are you fasting? Why are you so unhappy? Why are you so worried?"





TEXT 187





vipra kahe,--jīvane mora nāhi prayojana



agni-jale praveśiyā chāḍiba jīvana



SYNONYMS



*vipra kahe*-the brāhmaṇa said; *jīvane mora*-for my life; *nāhi*-there is not; *prayojana*-necessity; *agni*-in fire; *jale*-in water; *praveśiyā*-entering; *chāḍiba*-I shall give up; *jīvana*-life.



TRANSLATION



The brāhmaṇa replied, "I have no reason to live. I shall give up my life by entering either fire or water.





TEXT 188





jagan-mātā mahā-lakṣmī sītā-ṭhākurāṇī



rākṣase sparśila tāṅre,--ihā kāne śuni



SYNONYMS



*jagat-mātā*-the mother of the universe; *mahā-lakṣmī*-the supreme goddess of fortune; *sītā-ṭhākurāṇī*-mother Sītā; *rākṣase*-the demon Rāvaṇa; *sparśila*-touched; *tāṅre*-her; *ihā*-this; *kāne śuni*-I have heard.



TRANSLATION



"My dear Sir, mother Sītā is the mother of the universe and the supreme goddess of fortune. She has been touched by the demon Rāvaṇa, and I am troubled upon hearing this news.





TEXT 189





e śarīra dharibāre kabhu nā yuyāya



ei duḥkhe jvale deha, prāṇa nāhi yāya



SYNONYMS



*e śarīra*-this body; *dharibāre*-to keep; *kabhu*-ever; *nā*-not; *yuyāya*-deserve; *ei duḥkhe*-in this unhappiness; *jvale deha*-my body is burning; *prāṇa*-my life; *nāhi yāya*-does not go away.



TRANSLATION



"Sir, due to my unhappiness I cannot continue living. Although my body is burning, my life is not leaving."





TEXT 190





prabhu kahe,--e bhāvanā nā kariha āra



paṇḍita hañā kene nā karaha vicāra



SYNONYMS



*prabhu kahe*-the Lord said; *e bhāvanā*-this kind of thinking; *nā*-do not; *kariha*-do; *āra*-anymore; *paṇḍita hañā*-being a learned paṇḍita; *kena*-why; *nā karaha*-you do not make; *vicāra*-consideration.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "Please do not think this way any longer. You are a learned paṇḍita. Why don't you consider the case?"





TEXT 191





īśvara-preyasī sītā--cid-ānanda-mūrti



prākṛta-indriyera tāṅre dekhite nāhi śakti



SYNONYMS



*īśvara-preyasī*-the dearmost wife of the Lord; *sītā*-mother Sītā; *cit-ānanda*-mūrti-spiritual blissful form; *prākṛta*-material; *indriyera*-of the senses; *tāṅre*-her; *dekhite*-to see; *nāhi*-there is not; *śakti*-power.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "Sītādevī, the dearmost wife of the Supreme Lord Rāmacandra, certainly has a spiritual form full of bliss. No one can see her with material eyes, for no materialist has such power.





TEXT 192





sparśibāra kārya āchuka, nā pāya darśana



sītāra ākṛti-māyā harila rāvaṇa



SYNONYMS



*sparśibāra*-to touch; *kārya*-business; *āchuka*-let it be; *nā*-does not; *pāya*-get; *darśana*-sight; *sītāra*-of mother Sītā; *ākṛti-māyā*-the form made of māyā; *harila*-took away; *rāvaṇa*-the demon Rāvaṇa.



TRANSLATION



"To say nothing of touching mother Sītā, a person with material senses cannot even see her. When Rāvaṇa kidnapped her, he kidnapped only her material, illusory form.





TEXT 193





rāvaṇa āsitei sītā antardhāna kaila



rāvaṇera āge māyā-sītā pāṭhāila



SYNONYMS



*rāvaṇa*-the demon Rāvaṇa; *āsitei*-as soon as he arrived; *sītā*-mother Sītā; *antardhāna kaila*-disappeared; *rāvaṇera āge*-before the demon Rāvaṇa; *māyā*-sītā-illusory, material form of Sītā; *pāṭhāila*-sent.



TRANSLATION



"As soon as Rāvaṇa arrived before Sītā, she disappeared. Then just to cheat Rāvaṇa she sent an illusory, material form.





TEXT 194





aprākṛta vastu nahe prākṛta-gocara



veda-purāṇete ei kahe nirantara



SYNONYMS



*aprākṛta*-spiritual; *vastu*-substance; *nahe*-not; *prākṛta*-of matter; *gocara*-within the jurisdiction; *veda-purāṇete*-the Vedas and the Purāṇas; *ei*-this; *kahe*-say; *nirantara*-always.



TRANSLATION



"Spiritual substance is never within the jurisdiction of the material conception. This is always the verdict of the *Vedas* and *Purāṇas*."



PURPORT



As stated in the Kaṭha Upaniṣad (2.3.9, 12):





na saṁdṛśe tiṣṭhati rūpam asya

na cakṣuṣā paśyati kaścanainam

hṛdā manīṣā manasābhikḷpto

ya etad vidur amṛtās te bhavanti



naiva vācā na manasā

prāptuṁ śakyo na cakṣuṣā



"Spirit is not within the jurisdiction of material eyes, words or mind."





Similarly, *Śrīmad-Bhāgavatam* (10.84.13) states:



yasyātma-buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ



"A human being who identifies his body made of three elements with his self, who considers the by-products of his body to be his kinsmen, who considers the land of his birth worshipable, and who goes to a place of pilgrimage simply to take a bath rather than to meet men of transcendental knowledge there, is to be considered like an ass or a cow."





These are some Vedic statements about spiritual substance. Spiritual substance cannot be seen by the unintelligent, because they do not have the eyes or the mentality to see the spirit soul. Consequently they think that there is no such thing as spirit. But the followers of the Vedic injunctions take their information from Vedic statements, such as the verses from the Kaṭha Upaniṣad and *Śrīmad-Bhāgavatam* quoted above.





TEXT 195





viśvāsa karaha tumi āmāra vacane



punarapi ku-bhāvanā nā kariha mane



SYNONYMS



*viśvāsa karaha*-believe; *tumi*-you; *āmāra*-My; *vacane*-in the words; *punarapi*-again; *ku*-bhāvanā-misconception; *nā kariha*-do not do; *mane*-in the mind.



TRANSLATION



Śrī Caitanya Mahāprabhu then assured the brāhmaṇa, "Have faith in My words and do not burden your mind any longer with this misconception."



PURPORT



This is the process of spiritual understanding. Acintyā khalu ye bhāvā na tāṁs tarkeṇa yojayet: "We should not try to understand things beyond our material conception by argument and counterargument." Mahā-jano yena gataḥ sa panthāḥ: "We have to follow in the footsteps of great authorities coming down in the paramparā system." If we approach a bona fide ācārya and keep faith in his words, spiritual realization will be easy.





TEXT 196





prabhura vacane viprera ha-ila viśvāsa



bhojana karila, haila jīvanera āśa



SYNONYMS



*prabhura vacane*-in the words of Lord Śrī Caitanya Mahāprabhu; *viprera*-of the brāhmaṇa; *ha*-ila-was; *viśvāsa*-faith; *bhojana karila*-he took his lunch; *haila*-there was; *jīvanera*-for living; *āśa*-hope.



TRANSLATION



Although the brāhmaṇa was fasting, he had faith in the words of Śrī Caitanya Mahāprabhu and accepted food. In this way his life was saved.





TEXT 197





tāṅre āśvāsiyā prabhu karilā gamana



kṛtamālāya snāna kari āilā durvaśana



SYNONYMS



*tāṅre āśvāsiyā*-assuring him; *prabhu*-Śrī Caitanya Mahāprabhu; *karilā gamana*-departed; *kṛtamālāya*-in the river known as Kṛtamālā; *snāna kari*-bathing; *āilā*-came; *durvaśana*-to Durvaśana.



TRANSLATION



After thus assuring the brāhmaṇa, Śrī Caitanya Mahāprabhu proceeded further into southern India and finally arrived at Durvaśana, where He bathed in the river Kṛtamālā.



PURPORT



Presently the Kṛtamālā River is known as the river Bhāgāi. This river has three tributaries, named Surulī, Varāha-nadī and Baṭṭilla-guṇḍu. The river Kṛtamālā is also mentioned in *Śrīmad-Bhāgavatam* (11.5.39) by the sage Karabhājana.





TEXT 198





durvaśane raghunāthe kaila daraśana



mahendra-śaile paraśurāmera kaila vandana



SYNONYMS



*durvaśane*-at Durvaśana; *raghunāthe*-Lord Rāmacandra; *kaila daraśana*-Śrī Caitanya Mahāprabhu visited; *mahendra-śaile*-on Mahendra-śaila; *paraśu-rāmera*-to Lord Paraśurāma; *kaila vandana*-offered prayers.



TRANSLATION



At Durvaśana Śrī Caitanya Mahāprabhu visited the temple of Lord Rāmacandra, and on the hill known as Mahendra-śaila He saw Lord Paraśurāma.



PURPORT



In Durvaśana, or Darbhaśayana, seven miles east of Ramnad, there is a temple of Lord Rāmacandra overlooking the ocean. The hill known as Mahendra-śaila is near Tirunelveli, and at the end of this hill is a city known as Tiruchendurḍ. West of Mahendra-śaila is the territory of Tribāṅkura. There is mention of Mahendra-śaila in the *Rāmāyaṇa*.





TEXT 199





setubandhe āsi' kaila dhanustīrthe snāna



rāmeśvara dekhi' tāhāṅ karila viśrāma



SYNONYMS



*setubandhe āsi'*-coming to Setubandha; *kaila*-did; *dhanuḥ*-tīrthe snāna-bathing at the holy place known as Dhanustīrtha; *rāmeśvara dekhi'*-visiting the holy place Rāmeśvara; *tāhāṅ*-there; *karila viśrāma*-took rest.



TRANSLATION



Śrī Caitanya Mahāprabhu then went to Setubandha [Rāmeśvara], where He took His bath at the place called Dhanustīrtha. From there He visited the Rāmeśvara temple and then took rest.



PURPORT



The path through the ocean to the islands known as Mandṇḍapam and Pambam consists partly of sand and partly of water. The island of Pambam is about eleven miles long and six miles wide. On this island, four miles north of Pambam Harbor, is Setubandha, where the temple of Rāmeśvara is located. This is a temple of Lord Śiva, and the name Rāmeśvara indicates that he is a great personality whose worshipable Deity is Lord Rāma. Thus the Lord Śiva found in the temple of Rāmeśvara is a great devotee of Lord Rāmacandra. It is said, devī-pattanam ārabhya gaccheyuḥ setu-bandhanam: "After visiting the temple of the goddess Durgā, one should go to the temple of Rāmeśvara."





In this area there are twenty-four different holy places, one of which is Dhanustīrtha, located about twelve miles southeast of Rāmeśvara. It is near the last station of the South Indian Railway, a station called Ramnadā. It is said that here, on the request of Rāvaṇa's younger brother Vibhīṣaṇa, Lord Rāmacandra destroyed the bridge to Laṅkā with His bow while returning to His capital. It is also said that one who visits Dhanustīrtha is liberated from the cycle of birth and death, and that one who bathes there gets all the fruitive results of performing the yajña known as agniṣṭoma.





TEXT 200





vipra-sabhāya śune tāṅhā kūrma-purāṇa



tāra madhye āilā pativratā-upākhyāna



SYNONYMS



*vipra*-sabhāya-among the assembly of brāhmaṇas; *śune*-hears; *tāṅhā*-there; *kūrma-purāṇa*-the Kūrma Purāṇa; *tāra madhye*-within that book; *āilā*-there was; *pati-vratā*-of the chaste woman; *upākhyāna*-narration.



TRANSLATION



There, among the brāhmaṇas, Śrī Caitanya Mahāprabhu listened to the Kūrma Purāṇa, wherein was mentioned the chaste woman's narration.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that only two khaṇḍas of the Kūrma Purāṇa are now available, namely the Pūrva-khaṇḍa and Uttara-khaṇḍa. Sometimes it is said that the Kūrma Purāṇa contains six thousand verses, but originally the Kūrma Purāṇa contained seventeen thousand verses. According to *Śrīmad-Bhāgavatam*, there are seventeen thousand verses in the Kūrma Purāṇa, which is one of the eighteen Mahā-purāṇas. The Kūrma Purāṇa is considered the fifteenth of these Mahā-purāṇas.





TEXT 201





pativratā-śiromaṇi janaka-nandinī



jagatera mātā sītā--rāmera gṛhiṇī



SYNONYMS



*pati*-vratā-chaste woman; *śiromaṇi*-the topmost; *janaka-nandinī*-is the daughter of King Janaka; *jagatera*-of all the three worlds; *mātā*-the mother; *sītā*-Sītā; *rāmera*-of Lord Rāmacandra; *gṛhiṇī*-wife.



TRANSLATION



Śrīmatī Sītādevī is the mother of the three worlds and the wife of Lord Rāmacandra. Among chaste women she is supreme, and she is the daughter of King Janaka.





TEXT 202





rāvaṇa dekhiyā sītā laila agnira śaraṇa



rāvaṇa haite agni kaila sītāke āvaraṇa



SYNONYMS



*rāvaṇa dekhiyā*-after seeing Rāvaṇa; *sītā*-mother Sītā; *laila*-took; *agnira*-of fire; *śaraṇa*-shelter; *rāvaṇa*-Rāvaṇa; *haite*-from; *agni*-fire; *kaila*-did; *sītāke*-unto mother Sītā; *āvaraṇa*-covering.



TRANSLATION



When Rāvaṇa came to kidnap mother Sītā and she saw him, she took shelter of the fire-god, Agni. The fire-god covered the body of mother Sītā, and in this way she was protected from the hands of Rāvaṇa.





TEXT 203





'māyā-sītā' rāvaṇa nila, śunilā ākhyāne



śuni' mahāprabhu haila ānandita mane



SYNONYMS



*māyā*-sītā-false, illusory Sītā; *rāvaṇa*-the demon Rāvaṇa; *nila*-took; *śunilā*-heard; *ākhyāne*-in the narration of the Kūrma Purāṇa; *śuni'*-hearing this; *mahāprabhu*-Lord Śrī Caitanya Mahāprabhu; *haila*-became; *ānandita*-very happy; *mane*-within the mind.



TRANSLATION



Upon hearing from the Kūrma Purāṇa how Rāvaṇa had kidnapped a false form of mother Sītā, Śrī Caitanya Mahāprabhu became very much satisfied.





TEXT 204





sītā lañā rākhilena pārvatīra sthāne



'māyā-sītā' diyā agni vañcilā rāvaṇe



SYNONYMS



*sītā lañā*-taking away mother Sītā; *rākhilena*-kept; *pārvatīra sthāne*-with mother Pārvatī, or goddess Durgā; *māyā-sītā*-the false, illusory form of Sītā; *diyā*-delivering; *agni*-fire-god; *vañcilā*-cheated; *rāvaṇe*-the demon Rāvaṇa.



TRANSLATION



The fire-god, Agni, took away the real Sītā and brought her to the place of Pārvatī, goddess Durgā. An illusory form of mother Sītā was then delivered to Rāvaṇa, and in this way Rāvaṇa was cheated.





TEXT 205





raghunātha āsi' yabe rāvaṇe mārila



agni-parīkṣā dite yabe sītāre ānila



SYNONYMS



*raghunātha*-Lord Rāmacandra; *āsi'*-coming; *yabe*-when; *rāvaṇe*-Rāvaṇa; *mārila*-killed; *agni*-parīkṣā-test by fire; *dite*-to give; *yabe*-when; *sītāre*-Sītā; *ānila*-brought.



TRANSLATION



After Rāvaṇa was killed by Lord Rāmacandra, Sītādevī was brought before the fire and tested.





TEXT 206





tabe māyā-sītā agni kari antardhāna



satya-sītā āni' dila rāma-vidyamāna



SYNONYMS



*tabe*-at that time; *māyā-sītā*-the illusory form of Sītā; *agni*-the fire-god; *kari*-doing; *antardhāna*-disappearing; *satya*-sītā-real Sītā; *āni'*-bringing; *dila*-delivered; *rāma*-of Rāmacandra; *vidyamāna*-in the presence.



TRANSLATION



When the illusory Sītā was brought before the fire by Lord Rāmacandra, the fire-god made the illusory form disappear and delivered the real Sītā to Lord Rāmacandra.





TEXT 207





śuniñā prabhura ānandita haila mana



rāmadāsa-viprera kathā ha-ila smaraṇa



SYNONYMS



*śuniñā*-hearing; *prabhura*-of Śrī Caitanya Mahāprabhu; *ānandita*-very much pleased; *haila*-became; *mana*-the mind; *rāmadāsa-viprera*-of the brāhmaṇa known as Rāmadāsa; *kathā*-words; *ha-ila smaraṇa*-He remembered.



TRANSLATION



When Śrī Caitanya Mahāprabhu heard this story, He was very much pleased, and He remembered the words of Rāmadāsa Vipra.





TEXT 208





e-saba siddhānta śuni' prabhura ānanda haila



brāhmaṇera sthāne māgi' sei patra nila



SYNONYMS



*e-saba siddhānta*-all these conclusive statements; *śuni'*-hearing; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *ānanda*-happiness; *haila*-there was; *brāhmaṇera sthāne*-from the brāhmaṇas; *māgi'*-asking; *sei*-those; *patra*-leaves; *nila*-took.



TRANSLATION



Indeed, when Śrī Caitanya Mahāprabhu heard these conclusive statements from the Kūrma Purāṇa, He felt great happiness. After asking the brāhmaṇas' permission, He took possession of those manuscript leaves.





TEXT 209





nūtana patra lekhāñā pustake deoyāila



pratīti lāgi' purātana patra māgi' nila



SYNONYMS



*nūtana*-new; *patra*-leaves; *lekhāñā*-getting written; *pustake*-the book; *deoyāila*-He gave; *pratīti lāgi'*-for direct evidence; *purātana*-the old; *patra*-leaves; *māgi'*-requesting; *nila*-He took.



TRANSLATION



Since the Kūrma Purāṇa was very old, the manuscript was also very old. Śrī Caitanya Mahāprabhu took possession of the original leaves in order to have direct evidence. The text was copied onto new leaves in order that the Purāṇa be replaced.





TEXT 210





patra lañā punaḥ dakṣiṇa-mathurā āilā



rāmadāsa vipre sei patra āni dilā



SYNONYMS



*patra lañā*-taking those leaves; *punaḥ*-again; *dakṣiṇa-mathurā*-to southern Mathurā; *āilā*-came; *rāmadāsa vipre*-unto the brāhmaṇa known as Rāmadāsa; *sei patra*-those leaves; *āni*-bringing back; *dilā*-delivered.



TRANSLATION



Śrī Caitanya Mahāprabhu returned to southern Mathurā [Madurai] and delivered the original manuscript of the Kūrma Purāṇa to Rāmadāsa Vipra.





TEXTS 211-212





sītayārādhito vahniś



chāyā-sītām ajījanat



tāṁ jahāra daśa-grīvaḥ



sītā vahni-puraṁ gatā



parīkṣā-samaye vahniṁ



chāyā-sītā viveśa sā



vahniḥ sītāṁ samānīya



tat-purastād anīnayat



SYNONYMS



*sītayā*-by mother Sītā; *ārādhitaḥ*-being called for; *vahniḥ*-the fire-god; *chāyā-sītām*-the illusory form of mother Sītā; *ajījanat*-created; *tām*-her; *jahāra*-kidnapped; *daśa-grīvaḥ*-the ten-faced Rāvaṇa; *sītā*-mother Sītā; *vahni-puram*-to the abode of the fire-god; *gatā*-departed; *parīkṣā*-samaye-at the time of testing; *vahnim*-the fire; *chāyā-sītā*-the illusory form of Sītā; *viveśa*-entered; *sā*-she; *vahniḥ*-the fire-god; *sītām*-the original mother Sītā; *samānīya*-bringing back; *tat-purastāt*-in His presence; *anīnayat*-brought back.



TRANSLATION



"When he was petitioned by mother Sītā, the fire-god, Agni, brought forth an illusory form of Sītā, and Rāvaṇa, who had ten heads, kidnapped the false Sītā. The original Sītā then went to the abode of the fire-god. When Lord Rāmacandra tested the body of Sītā, it was the false, illusory Sītā that entered the fire. At that time the fire-god brought the original Sītā from his abode and delivered her to Lord Rāmacandra."



PURPORT



These two verses are taken from the Kūrma Purāṇa.





TEXT 213





patra pāñā viprera haila ānandita mana



prabhura caraṇe dhari' karaye krandana



SYNONYMS



*patra pāñā*-getting the leaves; *viprera*-of the brāhmaṇa; *haila*-there was; *ānandita*-pleased; *mana*-mind; *prabhura caraṇe*-the lotus feet of Lord Śrī Caitanya Mahāprabhu; *dhari'*-taking; *karaye*-does; *krandana*-crying.



TRANSLATION



Rāmadāsa Vipra was very much pleased to receive the original leaf manuscript of the Kūrma Purāṇa, and he immediately fell down before the lotus feet of Śrī Caitanya Mahāprabhu and began to cry.





TEXT 214





vipra kahe,--tumi sākṣāt śrī-raghunandana



sannyāsīra veṣe more dilā daraśana



SYNONYMS



*vipra kahe*-the brāhmaṇa said; *tumi*-You; *sākṣāt*-directly; *śrī-raghunandana*-Lord Śrī Rāmacandra; *sannyāsīra veṣe*-in the dress of a mendicant; *more*-unto me; *dilā*-You gave; *daraśana*-audience.



TRANSLATION



After receiving the manuscript, the brāhmaṇa, being very much pleased, said, "Sir, You are Lord Rāmacandra Himself and have come in the dress of a sannyāsī to give me audience.





TEXT 215





mahā-duḥkha ha-ite more karilā nistāra



āji mora ghare bhikṣā kara aṅgīkāra



SYNONYMS



*mahā*-duḥkha-great unhappiness; *ha*-ite-from; *more*-me; *karilā nistāra*-You delivered; *āji*-today; *mora*-my; *ghare*-at home; *bhikṣā*-lunch; *kara*-do; *aṅgīkāra*-accept.



TRANSLATION



"My dear Sir, You have delivered me from a very unhappy condition. I request that You take Your lunch at my place. Please accept this invitation.





TEXT 216





mano-duḥkhe bhāla bhikṣā nā dila sei dine



mora bhāgye punarapi pāiluṅ daraśane



SYNONYMS



*mano*-duḥkhe-out of great mental distress; *bhāla bhikṣā*-good lunch; *nā dila*-could not give You; *sei dine*-that day; *mora bhāgye*-because of my good fortune; *punarapi*-again; *pāiluṅ*-I have gotten; *daraśane*-visit.



TRANSLATION



"Due to my mental distress I could not give You a very nice lunch the other day. Now, by good fortune, You have come again to my home."





TEXT 217





eta bali' sei vipra sukhe pāka kaila



uttama prakāre prabhuke bhikṣā karāila



SYNONYMS



*eta bali'*-saying this; *sei vipra*-that brāhmaṇa; *sukhe*-in great happiness; *pāka kaila*-cooked; *uttama prakāre*-very nicely; *prabhuke*-unto Lord Śrī Caitanya Mahāprabhu; *bhikṣā*-lunch; *karāila*-gave.



TRANSLATION



Saying this, the brāhmaṇa very happily cooked food, and a first-class dinner was offered to Śrī Caitanya Mahāprabhu.





TEXT 218





sei rātri tāhāṅ rahi' tāṅre kṛpā kari'



pāṇḍya-deśe tāmraparṇī gelā gaurahari



SYNONYMS



*sei rātri*-that night; *tāhāṅ*-there; *rahi'*-staying; *tāṅre*-unto the brāhmaṇa; *kṛpā kari'*-showing mercy; *pāṇḍya-deśe*-in the country known as Pāṇḍyadeśa; *tāmraparṇī*-to the place named Tāmraparṇī; *gelā*-went; *gaurahari*-Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



Śrī Caitanya Mahāprabhu passed that night in the house of the brāhmaṇa. Then, after showing him mercy, the Lord started toward Tāmraparṇī in Pāṇḍya-deśa.



PURPORT



Pāṇḍya-deśa is situated in the southern part of India known as Kerala and Cola. In all these areas there were many kings with the title Pāṇḍya who ruled over Madurai and Rāmeśvara. In the *Rāmāyaṇa* the name of Tāmraparṇī is mentioned. Tāmraparṇī is also known as Puruṇai and is situated on the bank of the Tinebheli River. This river flows into the Bay of Bengal. Tāmraparṇī is also mentioned in *Śrīmad-Bhāgavatam* (11.5.39) Popup





TEXT 219





tāmraparṇī snāna kari' tāmraparṇī-tīre



naya tripati dekhi' bule kutūhale



SYNONYMS



*tāmraparṇī*-in the Tāmraparṇī River; *snāna kari'*-taking a bath; *tāmraparṇī*-tīre-on the bank of the Tāmraparṇī River; *naya tripati*-the Deity named Naya-tripati; *dekhi'*-after seeing; *bule*-wandered on; *kutūhale*-in great curiosity.



TRANSLATION



There was also a temple of Lord Viṣṇu at Naya-tripati on the bank of the river Tāmraparṇī, and after bathing in the river, Lord Caitanya Mahāprabhu saw the Deity with great curiosity and wandered on.



PURPORT



This Naya-tripati is also called Alwar Tirunagarai. It is a town about seventeen miles southeast of Tirunelveli. There are nine temples there of Śrīpati, or Viṣṇu. All the Deities of the temples assemble together during a yearly festival in the town.





TEXT 220





ciyaḍatalā tīrthe dekhi' śrī-rāma-lakṣmaṇa



tila-kāñcī āsi' kaila śiva daraśana



SYNONYMS



*ciyaḍatalā*-named Ciyaḍatalā; *tīrthe*-at the holy place; *dekhi'*-seeing; *śrī-rāma-lakṣmaṇa*-the Deity of Lord Rāma and Lakṣmaṇa; *tila-kāñcī*-to Tila-kāñcī; *āsi'*-coming; *kaila*-did; *śiva daraśana*-visiting the temple of Lord Śiva.



TRANSLATION



After this, Śrī Caitanya Mahāprabhu went to a holy place known as Ciyaḍatalā, where He saw the Deities of the two brothers Lord Rāmacandra and Lakṣmaṇa. He then proceeded to Tila-kāñcī, where He saw the temple of Lord Śiva.



PURPORT



Ciyaḍatalā is sometimes known as Cheratalā. It is near the city of Kaila, and there is a temple there dedicated to Lord Śrī Rāmacandra and His brother Lakṣmaṇa. Tila-kāñcī is about thirty miles northeast of the city of Tirunelveli.





TEXT 221





gajendra-mokṣaṇa-tīrthe dekhi viṣṇu-mūrti



pānāgaḍi-tīrthe āsi' dekhila sītāpati



SYNONYMS



*gajendra*-mokṣaṇa-tīrthe-at the holy place named Gajendra-mokṣaṇa; *dekhi*-seeing; *viṣṇu-mūrti*-the Deity of Lord Viṣṇu; *pānāgaḍi-tīrthe*-to the holy place Pānāgaḍi; *āsi'*-coming; *dekhila*-saw; *sītā-pati*-Lord Śrī Rāmacandra and Sītādevī.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu then visited the holy place named Gajendra-mokṣaṇa, where He went to a temple of Lord Viṣṇu. He then came to Pānāgaḍi, a holy place where He saw the Deities of Lord Rāmacandra and Sītā.



PURPORT



The Gajendra-mokṣaṇa temple is sometimes mistaken for a temple of Lord Śiva. It is about two miles south of the city of Kaivera. Actually the Deity is not of Lord Śiva but of Viṣṇu. Pānāgaḍi is about thirty miles south of Tirunelveli. Formerly the temple there contained the Deity of Śrī Rāmacandra, but later the devotees of Lord Śiva replaced Lord Rāmacandra with a deity of Lord Śiva named Rāmeśvara or Rāma-liṅga Śiva.





TEXT 222





cāmtāpure āsi' dekhi' śrī-rāma-lakṣmaṇa



śrī-vaikuṇṭhe āsi' kaila viṣṇu daraśana



SYNONYMS



*cāmtāpure*-to Cāmtāpura; *āsi'*-coming; *dekhi'*-seeing; *śrī-rāma-lakṣmaṇa*-Lord Rāmacandra and Lakṣmaṇa; *śrī*-vaikuṇṭhe āsi'-coming to Śrī Vaikuṇṭha; *kaila*-did; *viṣṇu daraśana*-seeing the temple of Lord Viṣṇu.



TRANSLATION



Later the Lord went to Cāmtāpura, where He saw the Deities of Lord Rāmacandra and Lakṣmaṇa. He then went to Śrī Vaikuṇṭha and saw the temple of Lord Viṣṇu there.



PURPORT



Cāmtāpura is sometimes called Ceṅgānura and is located in the state of Tribāṅkura. A temple of Lord Rāmacandra and Lakṣmaṇa is located there. Śrī Vaikuṇṭha-about four miles north of Alwar Tirunagarai and sixteen miles southeast of Tirunelveli-is situated on the bank of the Tāmraparṇī River.





TEXT 223





malaya-parvate kaila agastya-vandana



kanyā-kumārī tāṅhāṅ kaila daraśana



SYNONYMS



*malaya-parvate*-in the Malaya Hills; *kaila*-did; *agastya*-vandana-obeisances to Agastya Muni; *kanyā*-kumārī-Kanyā-kumārī; *tāṅhāṅ*-there; *kaila daraśana*-visited.



TRANSLATION



Śrī Caitanya Mahāprabhu then went to Malaya-parvata and offered prayers to Agastya Muni. He then visited Kanyā-kumārī [Cape Comorin].



PURPORT



The range of mountains in South India beginning at Kerala and extending to Cape Comorin is called Malaya-parvata. Concerning Agastya, there are four opinions: (1) There is a temple of Agastya Muni in the village of Agastyampallī in the district of Tanjoreāñ. (2) There is a temple of Lord Skanda on a hill known as Śiva-giri, and it is supposed to have been established by Agastya Muni. (3) Some say that near Cape Comorin there is a hill known as Paṭhiyā, which was supposed to have served as Agastya Muni's residence. (4) There is a place known as Agastya-malaya, which is a range of hills on both sides of the Tāmraparṇī River. Cape Comorin itself is known as Kanyā-kumārī.





TEXT 224





āmlitalāya dekhi' śrī-rāma gaurahari



mallāra-deśete āilā yathā bhaṭṭathāri



SYNONYMS



*āmlitalāya*-at Āmlitalā; *dekhi'*-seeing; *śrī-rāma*-the Deity of Rāmacandra; *gaurahari*-Śrī Caitanya Mahāprabhu; *mallāra-deśete*-to Mallāra-deśa; *āilā*-came; *yathā*-where; *bhaṭṭathāri*-the Bhaṭṭathāri community.



TRANSLATION



After visiting Kanyā-kumārī, Śrī Caitanya Mahāprabhu came to Āmlitalā, where He saw the Deity of Śrī Rāmacandra. Thereafter He went to a place known as Mallāra-deśa, where a community of Bhaṭṭathāris lived.



PURPORT



North of Mallāra-deśa is South Kanaraḍā. To the east is Coorg and Mysoreīśū, to the south is Cochin, and to the west is the Arabian Sea. As far as the Bhaṭṭathāris are concerned, they are a nomadic community. They camp wherever they like and have no fixed place of residence. Outwardly they take up the dress of sannyāsīs, but their real business is stealing and cheating. They allure others to supply women for their camp, and they cheat many women and keep them within their community. In this way they increase their population. In Bengal also there is a similar community. Actually, all over the world there are nomadic communities whose business is simply to allure, cheat and steal innocent women.





TEXT 225





tamāla-kārtika dekhi' āila vetāpani



raghunātha dekhi' tāhāṅ vañcilā rajanī



SYNONYMS



*tamāla-kārtika*-the place named Tamāla-kārtika; *dekhi'*-seeing; *āila*-came; *vetāpani*-to Vetāpani; *raghunātha dekhi'*-seeing the temple of Lord Rāmacandra; *tāhāṅ*-there; *vañcilā rajanī*-passed the night.



TRANSLATION



After visiting Mallāra-deśa, Caitanya Mahāprabhu went to Tamāla-kārtika and then to Vetāpani. There He saw the temple of Raghunātha, Lord Rāmacandra, and passed the night.



PURPORT



Tamāla-kārtika is forty-four miles south of Tirunelveli and two miles south of Aramavallī Mountain. It is located within the jurisdiction of Tovalai. At Tamāla-kārtika is a temple of Subrahmaṇya, or Lord Kārtika, the son of Lord Śiva. Vetāpani, or Vātāpāṇī, is north of Kaila in the Trivandrum district. It is also known as Bhūtapaṇḍi and is within the jurisdiction of the Tobala district. It is understood that formerly there was a Deity of Lord Rāmacandra there. Later the Deity was replaced with a deity of Lord Śiva known as Rāmeśvara or Bhūtanātha.





TEXT 226





gosāñira saṅge rahe kṛṣṇadāsa brāhmaṇa



bhaṭṭathāri-saha tāhāṅ haila daraśana



SYNONYMS



*gosāñira*-the Lord; *saṅge*-with; *rahe*-there was; *kṛṣṇadāsa brāhmaṇa*-a brāhmaṇa servant named Kṛṣṇadāsa; *bhaṭṭathāri*-saha-with the Bhaṭṭathāris; *tāhāṅ*-there; *haila*-there was; *daraśana*-a meeting.



TRANSLATION



Śrī Caitanya Mahāprabhu was accompanied by His servant, Kṛṣṇadāsa. He was a brāhmaṇa, but he met with the Bhaṭṭathāris there.





TEXT 227





strī-dhana dekhāñā tāṅra lobha janmāila



ārya sarala viprera buddhi-nāśa kaila



SYNONYMS



*strī*-dhana-women; *dekhāñā*-showing; *tāṅra*-his; *lobha*-attraction; *janmāila*-they created; *ārya*-gentleman; *sarala*-simple; *viprera*-of the brāhmaṇa; *buddhi*-nāśa-loss of intelligence; *kaila*-they made.



TRANSLATION



With women the Bhaṭṭathāris allured the brāhmaṇa Kṛṣṇadāsa, who was simple and gentle. By virtue of their bad association, they polluted his intelligence.





TEXT 228





prāte uṭhi' āilā vipra bhaṭṭathāri-ghare



tāhāra uddeśe prabhu āilā satvare



SYNONYMS



*prāte*-in the morning; *uṭhi'*-rising from bed; *āilā*-came; *vipra*-the brāhmaṇa Kṛṣṇadāsa; *bhaṭṭathāri-ghare*-to the place of the Bhaṭṭathāris; *tāhāra uddeśe*-for him; *prabhu*-Lord Caitanya Mahāprabhu; *āilā*-came; *satvare*-very soon.



TRANSLATION



Allured by the Bhaṭṭathāris, Kṛṣṇadāsa went to their place early in the morning. The Lord also went there very quickly just to find him out.





TEXT 229





āsiyā kahena saba bhaṭṭathāri-gaṇe



āmāra brāhmaṇa tumi rākha ki kāraṇe



SYNONYMS



*āsiyā*-coming; *kahena*-He said; *saba*-all; *bhaṭṭathāri-gaṇe*-to the Bhaṭṭathāris; *āmāra*-My; *brāhmaṇa*-brāhmaṇa assistant; *tumi*-you; *rākha*-are keeping; *ki*-for what; *kāraṇe*-reason.



TRANSLATION



Upon reaching their community, Śrī Caitanya Mahāprabhu asked the Bhaṭṭathāris, "Why are you keeping My brāhmaṇa assistant?





TEXT 230





āmiha sannyāsī dekha, tumiha sannyāsī



more duḥkha deha,--tomāra 'nyāya' nāhi vāsi



SYNONYMS



*āmiha*-I; *sannyāsī*-in the renounced order of life; *dekha*-you see; *tumiha*-you; *sannyāsī*-in the renounced order of life; *more*-unto Me; *duḥkha*-pains; *deha*-you give; *tomāra*-your; *nyāya*-logic; *nāhi vāsi*-I do not find.



TRANSLATION



"I am in the renounced order of life, and so are you. Yet you are purposefully giving Me pain, and I do not see any good logic in this."





TEXT 231





suna' saba bhaṭṭathāri uṭhe astra lañā



māribāre āila sabe cāri-dike dhāñā



SYNONYMS



*suna'*-hearing; *saba*-all; *bhaṭṭathāri*-nomads; *uṭhe*-rise up; *astra*-weapons; *lañā*-taking; *māribāre*-to kill; *āila*-came; *sabe*-all; *cāri-dike*-all around; *dhāñā*-running.



TRANSLATION



Upon hearing Śrī Caitanya Mahāprabhu, all the Bhaṭṭathāris came running from all sides with weapons in their hands, desiring to hurt the Lord.





TEXT 232





tāra astra tāra aṅge paḍe hāta haite



khaṇḍa khaṇḍa haila bhaṭṭathāri palāya cāri bhite



SYNONYMS



*tāra astra*-their weapons; *tāra aṅge*-on their bodies; *paḍe*-fall; *hāta haite*-from their hands; *khaṇḍa khaṇḍa*-cut into pieces; *haila*-became; *bhaṭṭathāri*-the nomads; *palāya*-run away; *cāri bhite*-in the four directions.



TRANSLATION



However, their weapons fell from their hands and struck their own bodies. When some of the Bhaṭṭathāris were thus cut to pieces, the others ran away in the four directions.





TEXT 233





bhaṭṭathāri-ghare mahā uṭhila krandana



keśe dhari' vipre lañā karila gamana



SYNONYMS



*bhaṭṭathāri*-ghare-at the home of the Bhaṭṭathāris; *mahā*-great; *uṭhila*-there arose; *krandana*-crying; *keśe dhari'*-catching by the hair; *vipre*-the brāhmaṇa Kṛṣṇadāsa; *lañā*-taking; *karila*-did; *gamana*-departure.



TRANSLATION



While there was much roaring and crying at the Bhaṭṭathāri community, Śrī Caitanya Mahāprabhu grabbed Kṛṣṇadāsa by the hair and took him away.





TEXT 234





sei dina cali' āilā payasvinī-tīre



snāna kari' gelā ādi-keśava-mandire



SYNONYMS



*sei dina*-on that very day; *cali'*-walking; *āilā*-came; *payasvinī-tīre*-to the bank of the Payasvinī River; *snāna kari'*-bathing; *gelā*-went; *ādi-keśava-mandire*-to the temple of Ādi-keśava.



TRANSLATION



That very night, Śrī Caitanya Mahāprabhu and His assistant Kṛṣṇadāsa arrived at the bank of the Payasvinī River. They took their bath and then went to see the temple of Ādi-keśava.





TEXT 235





keśava dekhiyā preme āviṣṭa hailā



nati, stuti, nṛtya, gīta, bahuta karilā



SYNONYMS



*keśava dekhiyā*-after seeing the Deity of Lord Keśava; *preme*-in ecstasy; *āviṣṭa hailā*-became overwhelmed; *nati*-obeisances; *stuti*-prayer; *nṛtya*-dancing; *gīta*-chanting; *bahuta karilā*-performed in various ways.



TRANSLATION



When the Lord saw the Ādi-keśava temple, He was immediately overwhelmed with ecstasy. Offering various obeisances and prayers, He chanted and danced.





TEXT 236





prema dekhi' loke haila mahā-camatkāra



sarva-loka kaila prabhura parama satkāra



SYNONYMS



*prema dekhi'*-seeing His ecstatic features; *loke*-people; *haila*-became; *mahā*-camatkāra-greatly astonished; *sarva-loka*-all people; *kaila*-did; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *parama satkāra*-great reception.



TRANSLATION



All the people there were greatly astonished to see the ecstatic pastimes of Śrī Caitanya Mahāprabhu. They all received the Lord very well.





TEXT 237





mahā-bhakta-gaṇa-saha tāhāṅ goṣṭhī kaila



'brahma-saṁhitādhyāya'-puṅthi tāhāṅ pāila



SYNONYMS



*mahā*-bhakta-gaṇa-saha-among highly advanced devotees; *tāhāṅ*-there; *goṣṭhī kaila*-discussed; *brahma-saṁhitā-adhyāya*-one chapter of the Brahma-saṁhitā; *puṅthi*-scripture; *tāhāṅ*-there; *pāila*-found.



TRANSLATION



In the temple of Ādi-keśava, Śrī Caitanya Mahāprabhu discussed spiritual matters among highly advanced devotees. While there, He found a chapter of the Brahma-saṁhitā.





TEXT 238





puṅthi pāñā prabhura haila ānanda apāra



kampāśru-sveda-stambha-pulaka vikāra



SYNONYMS



*puṅthi pāñā*-getting that scripture; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *haila*-there was; *ānanda*-happiness; *apāra*-unlimited; *kampa*-trembling; *aśru*-tears; *sveda*-perspiration; *stambha*-being stunned; *pulaka*-jubilation; *vikāra*-transformations.



TRANSLATION



Śrī Caitanya Mahāprabhu was greatly happy to find a chapter of that scripture, and symptoms of ecstatic transformation-trembling, tears, perspiration, trance and jubilation-were manifest in His body.





TEXTS 239-240





siddhānta-śāstra nāhi 'brahma-saṁhitā'ra sama



govinda-mahimā jñānera parama kāraṇa



alpākṣare kahe siddhānta apāra



sakala-vaiṣṇava-śāstra-madhye ati sāra



SYNONYMS



*siddhānta-śāstra*-conclusive scripture; *nāhi*-there is not; *brahma*-saṁhitāra sama-like the scripture Brahma-saṁhitā; *govinda-mahimā*-of the glories of Lord Govinda; *jñānera*-of knowledge; *parama*-final; *kāraṇa*-cause; *alpa*-akṣare-briefly; *kahe*-expresses; *siddhānta*-conclusion; *apāra*-unlimited; *sakala*-all; *vaiṣṇava-śāstra*-devotional scriptures; *madhye*-among; *ati sāra*-very essential.



TRANSLATION



There is no scripture equal to the Brahma-saṁhitā as far as the final spiritual conclusion is concerned. Indeed, that scripture is the supreme revelation of the glories of Lord Govinda, for it reveals the topmost knowledge about Him. Since all conclusions are briefly presented in the Brahma-saṁhitā, it is essential among all the Vaiṣṇava scriptures.



PURPORT



The Brahma-saṁhitā is a very important scripture. Śrī Caitanya Mahāprabhu acquired the Fifth Chapter from the Ādi-keśava temple. In that Fifth Chapter, the philosophical conclusion of acintya-bhedābheda-tattva (simultaneous oneness and difference) is presented. The chapter also presents methods of devotional service; the eighteen-syllable Vedic hymn; discourses on the soul, the Supersoul and fruitive activity; an explanation of Kāma-gāyatrī, kāma-bīja and the original Mahā-Viṣṇu; and a detailed description of the spiritual world, specifically Goloka Vṛndāvana. Brahma-saṁhitā also explains the demigod Gaṇeśa; Garbhodakaśāyī Viṣṇu; the origin of the Gāyatrī mantra; the form of Govinda and His transcendental position and abode; the living entities; the highest goal; the goddess Durgā; the meaning of austerity; the five gross elements; love of Godhead; impersonal Brahman; the initiation of Lord Brahmā; and the vision of transcendental love enabling one to see the Lord. The steps of devotional service are also explained. The mind; yoga-nidrā; the goddess of fortune; devotional service in spontaneous ecstasy; incarnations beginning with Lord Rāmacandra; Deities; the conditioned soul and its duties; the truth about Lord Viṣṇu; prayers; Vedic hymns; Lord Śiva; the Vedic literature; personalism and impersonalism; good behavior; and many other subjects are also discussed. There is also a description of the sun and the universal form of the Lord. All these subjects are conclusively explained in a nutshell in the Brahma-saṁhitā.





TEXT 241





bahu yatne sei puṅthi nila lekhāiyā



'ananta padmanābha' āilā haraṣita hañā



SYNONYMS



*bahu yatne*-with great attention; *sei puṅthi*-that scripture; *nila*-took; *lekhāiyā*-having it copied; *ananta-padmanābha*-to Ananta Padmanābha; *āilā*-came; *haraṣita*-in great happiness; *hañā*-being.



TRANSLATION



Śrī Caitanya Mahāprabhu copied the Brahma-saṁhitā and afterwards, with great pleasure, went to a place known as Ananta Padmanābha.



PURPORT



Concerning Ananta Padmanābha, one should refer to *Madhya-līlā*, Chapter One, text 115.





TEXT 242





dina-dui padmanābhera kaila daraśana



ānande dekhite āilā śrī-janārdana



SYNONYMS



*dina*-dui-two days; *padmanābhera*-of the Deity known as Padmanābha; *kaila daraśana*-visited the temple; *ānande*-in great ecstasy; *dekhite*-to see; *āilā*-came; *śrī-janārdana*-to the temple of Śrī Janārdana.



TRANSLATION



Śrī Caitanya Mahāprabhu remained for two or three days at Ananta Padmanābha and visited the temple there. Then, in great ecstasy He went to see the temple of Śrī Janārdana.



PURPORT



The temple of Śrī Janārdana is situated twenty-six miles north of Trivandrum, near the Varkāla railway station.





TEXT 243





dina-dui tāhāṅ kari' kīrtana-nartana



payasvinī āsiyā dekhe śaṅkara nārāyaṇa



SYNONYMS



*dina*-dui-two days; *tāhāṅ*-there; *kari'*-performing; *kīrtana*-nartana-chanting and dancing; *payasvinī āsiyā*-coming to the bank of the Payasvinī River; *dekhe*-sees; *śaṅkara nārāyaṇa*-the temple of Śaṅkara-nārāyaṇa.



TRANSLATION



Śrī Caitanya Mahāprabhu chanted and danced at Śrī Janārdana for two days. He then went to the bank of the Payasvinī River and visited the temple of Śaṅkara-nārāyaṇa.





TEXT 244





śṛṅgeri-maṭhe āilā śaṅkarācārya-sthāne



matsya-tīrtha dekhi' kaila tuṅgabhadrāya snāne



SYNONYMS



*śṛṅgeri-maṭhe*-to the Śṛṅgeri monastery; *āilā*-came; *śaṅkarācārya*-sthāne-at the place of Śaṅkarācārya; *matsya-tīrtha*-the holy place named Matsya-tīrtha; *dekhi'*-seeing; *kaila*-did; *tuṅgabhadrāya snāne*-bathing in the river Tuṅgabhadrā.



TRANSLATION



Then He saw the monastery known as Śṛṅgeri-maṭha, the abode of Ācārya Śaṅkara. He then visited Matsya-tīrtha, a place of pilgrimage, and took a bath in the river Tuṅgabhadrā.



PURPORT



The monastery known as Śṛṅgeri-maṭha is situated in the state of Karnatakaīśū, in the district of Shimoga. This monastery is located on the left bank of the river Tuṅgabhadrā, seven miles south of Harihara-pura. The real name of this place is Śṛṅga-giri or Śṛṅgavera-purī, and it is the headquarters of Śaṅkarācārya.





Śaṅkarācārya had four principal disciples, and he established four centers under their management. In North India at Badarikāśrama, the monastery named Jyotir-maṭha was established. At Puruṣottama, the Bhogavardhana or Govardhana monastery was established. In Dvārakā, the Sāradā monastery was established. And the fourth monastery, established in South India, is known as Śṛṅgeri-maṭha. In the Śṛṅgeri-maṭha the sannyāsīs assume the designations Sarasvatī, Bhāratī and Purī. They are all ekadaṇḍi-sannyāsīs, distinguished from the Vaiṣṇava sannyāsīs, who are known as tridaṇḍi-sannyāsīs. The Śṛṅgeri-maṭha is situated in South India in a portion of the country known as Āndhra, Draviḍa, Karṇāṭa and Kerala. The community is called Bhūrivāra, and the dynasty is called Bhūr-bhuvaḥ. The place is called Rāmeśvara, and the slogan is ahaṁ brahmāsmi. The Deity is Lord Varāha, and the energetic power is Kāmākṣī. The ācārya is Hastāmalaka, and the brahmacārī assistants of the sannyāsīs are known as Caitanya. The place of pilgrimage is called Tuṅgabhadrā, and the subject for Vedic study is the Yajur Veda.



The list of the disciplic succession from Śaṅkarācārya is available, and the names of the ācāryas and the dates of their accepting sannyāsa, according to the Śaka era (or Śakābda), are as follows (for approximate Christian-era dates, add 79 years): Śaṅkarācārya, 622 Śaka; Sureśvarācārya, 630; Bodhanācārya, 680; Jñānadhanācārya, 768; Jñānottama-śivācārya, 827; Jñānagiri Ācārya, 871; Siṁhagiri Ācārya, 958; Īśvara Tīrtha, 1019; Narasiṁha Tīrtha, 1067; Vidyātīrtha Vidyā-śaṅkara, 1150; Bhāratī-kṛṣṇa Tīrtha, 1250; Vidyāraṇya Bhāratī, 1253; Candraśekhara Bhāratī, 1290; Narasiṁha Bhāratī, 1309; Puruṣottama Bhāratī, 1328; Śaṅkarānanda, 1350; Candraśekhara Bhāratī, 1371; Narasiṁha Bhāratī, 1386; Puruṣottama Bhāratī, 1398; Rāmacandra Bhāratī, 1430; Narasiṁha Bhāratī, 1479; Narasiṁha Bhāratī, 1485; Abhinava-narasiṁha Bhāratī, 1521; Saccidānanda Bhāratī, 1544; Narasiṁha Bhāratī, 1585; Saccidānanda Bhāratī, 1627; Abhinava-saccidānanda Bhāratī, 1663; Nṛsiṁha Bhāratī, 1689; Saccidānanda Bhāratī, 1692; Abhinava-saccidānanda Bhāratī, 1730; Narasiṁha Bhāratī, 1739; Saccidānanda Śivābhinava Vidyā-narasiṁha Bhāratī, 1788.



Regarding Śaṅkarācārya, it is understood that he was born in the year 608 of the Śakābda era, in the month of Vaiśākha, on the third day of the waxing moon, in a place in South India known as Kālāḍi. His father's name was Śivaguru, and he lost his father at an early age. When Śaṅkarācārya was only eight years old, he completed his study of all scriptures and took sannyāsa from Govinda, who was residing on the banks of the Narmadā. After accepting sannyāsa, Śaṅkarācārya stayed with his spiritual master for some days. He then took his permission to go to Vārāṇasī, and from there he went to Badarikāśrama, where he stayed until his twelfth year. While there, he wrote a commentary on the *Brahma-sūtra*, as well as on ten *Upaniṣads* and the *Bhagavad-gītā*. He also wrote Sanat-sujātīya and a commentary on the Nṛsiṁha-tāpinī. Among his many disciples, his four chief disciples are Padmapāda, Sureśvara, Hastāmalaka and Troṭaka. After departing from Vārāṇasī, Śaṅkarācārya went to Prayāga, where he met a great learned scholar called Kumārila Bhaṭṭa. Śaṅkarācārya wanted to discuss the authority of the scriptures, but Kumārila Bhaṭṭa, being on his deathbed, sent him to his disciple Maṇḍana, in the city of Māhiṣmatī. It was there that Śaṅkarācārya defeated Maṇḍana Miśra in a discussion of the śāstras. Maṇḍana had a wife named Sarasvatī, or Ubhaya-bhāratī, who served as mediator between Śaṅkarācārya and her husband. It is said that she wanted to discuss erotic principles and amorous love with Śaṅkarācārya, but Śaṅkarācārya had been a brahmacārī since birth and therefore had no experience in amorous love. He took a month's leave from Ubhaya-bhāratī and, by his mystic power, entered the body of a king who had just died. In this way Śaṅkarācārya experienced the erotic principles. After attaining this experience, he wanted to discuss erotic principles with Ubhaya-bhāratī, but without hearing his discussion she blessed him and assured the continuous existence of the Śṛṅgeri-maṭha. She then took leave of material life. Afterwards, Maṇḍana Miśra took the order of sannyāsa from Śaṅkarācārya and became known as Sureśvara. Śaṅkarācārya defeated many scholars throughout India and converted them to his Māyāvāda philosophy. He left the material body at the age of thirty-three.



As far as Matsya-tīrtha is concerned, it was supposedly situated beside the ocean in the district of Malabar.





TEXT 245





madhvācārya-sthāne āilā yāṅhā 'tattvavādī'



uḍupīte 'kṛṣṇa' dekhi, tāhāṅ haila premonmādī



SYNONYMS



*madhva-ācārya*-sthāne-at the place of Madhvācārya; *āilā*-arrived; *yāṅhā*-where; *tattva*-vādī-philosophers known as Tattvavādīs; *uḍupīte*-at the place known as Uḍupī; *kṛṣṇa*-the Deity of Lord Kṛṣṇa; *dekhi*-seeing; *tāhāṅ*-there; *haila*-became; *prema*-unmādī-mad in ecstasy.



TRANSLATION



Caitanya Mahāprabhu next arrived at Uḍupī, the place of Madhvācārya, where the philosophers known as Tattvavādīs resided. There He saw the Deity of Lord Kṛṣṇa and became mad with ecstasy.



PURPORT



Śrīpāda Madhvācārya took his birth at Uḍupī, which is situated in the South Kanaraḍā district of South India, just west of Sahyādri. This is the chief city of the South Kanaraḍā province and is near the city of Mangalore, which is situated to the south of Uḍupī. In the city of Uḍupī is a place called Pājakā-kṣetra, where Madhvācārya took his birth in a Śivāllī-brāhmaṇa dynasty as the son of Madhyageha Bhaṭṭa, in the year 1040 Śakābda (A.D. 1119). According to some, he was born in the year 1160 Śakābda (A.D. 1239).





In his childhood Madhvācārya was known as Vāsudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhvācārya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maṇimān lived near his abode in the form of a snake, and at the age of five Madhvācārya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump. He was a great scholar even in childhood, and although his father did not agree, he accepted sannyāsa at the age of twelve. Upon receiving sannyāsa from Acyuta Prekṣa, he received the name Pūrṇaprajña Tīrtha. After traveling all over India, he finally discussed scriptures with Vidyāśaṅkara, the exalted leader of Sṛṅgeri-maṭha. Vidyāśaṅkara was actually diminished in the presence of Madhvācārya. Accompanied by Satya Tīrtha, Madhvācārya went to Badarikāśrama. It was there that he met Vyāsadeva and explained his commentary on the *Bhagavad-gītā* before him. Thus he became a great scholar by studying before Vyāsadeva.



By the time he came to the Ānanda-maṭha from Badarikāśrama, Madhvācārya had finished his commentary on the *Bhagavad-gītā*. His companion Satya Tīrtha wrote down the entire commentary. When Madhvācārya returned from Badarikāśrama, he went to Gañjāma, which is on the bank of the river Godāvarī. There he met with two learned scholars named Śobhana Bhaṭṭa and Svāmī Śāstrī. Later these scholars became known in the disciplic succession of Madhvācārya as Padmanābha Tīrtha and Narahari Tīrtha. When he returned to Uḍupī, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters. Once, while sitting beside the sea engrossed in meditation upon Lord Śrī Kṛṣṇa, he saw that a large boat containing goods for Dvārakā was in danger. He gave some signs by which the boat could approach the shore, and it was saved. The owners of the boat wanted to give him a present, and at the time Madhvācārya agreed to take some gopī-candana. He received a big lump of gopī-candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Kṛṣṇa. The Deity had a stick in one hand and a lump of food in the other. As soon as Madhvācārya received the Deity of Kṛṣṇa in this way, he composed a prayer. The Deity was so heavy that not even thirty people could lift it. Madhvācārya personally brought this Deity to Uḍupī. Madhvācārya had eight disciples, all of whom took sannyāsa from him and became directors of his eight monasteries. Worship of the Lord Kṛṣṇa Deity is still going on at Uḍupī according to the plans Madhvācārya established.



Madhvācārya then for the second time visited Badarikāśrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit. As Madhvācārya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhvācārya visited the king, he engaged the king in that work and departed with his disciples.



Often in the province of Gāṅga-pradeśa there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhvācārya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhvācārya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tīrtha was attacked by a tiger, Madhvācārya separated them by virtue of his great strength. When he met Vyāsadeva, he received from him the śālagrāma-śilā known as Aṣṭamūrti. After this, he summarized the *Mahābhārata*.



Madhvācārya's devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Śṛṅgeri-maṭha, established by Śaṅkarācārya, became a little perturbed. At that time the followers of Śaṅkarācārya were afraid of Madhvācārya's rising power, and they began to tease Madhvācārya's disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhvācārya was not in line with Vedic principles. A person named Puṇḍarīka Purī, a follower of the Māyāvāda philosophy of Śaṅkarācārya, came before Madhvācārya to discuss the śāstras. It is said that all of Madhvācārya's books were taken away, but later they were found with the help of King Jayasiṁha, ruler of Kumla. In discussion, Puṇḍarīka Purī was defeated by Madhvācārya. A great personality named Trivikramācārya, who was a resident of Viṣṇumaṅgala, became Madhvācārya's disciple, and his son later became Nārāyaṇācārya, the composer of Śrī Madhva-vijaya. After the death of Trivikramācārya, the younger brother of Nārāyaṇācārya took sannyāsa and later became known as Viṣṇu Tīrtha.



It was reputed that there was no limit to the bodily strength of Pūrṇaprajña, Madhvācārya. There was a person named Kaḍañjari who was famed for possessing the strength of thirty men. Madhvācārya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Śrīla Madhvācārya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upaniṣad. For further information about Madhvācārya, one should read Madhva-vijaya, by Nārāyaṇācārya.



The ācāryas of the Madhva-sampradāya established Uḍupī as the chief center, and the monastery there was known as Uttararāḍhī-maṭha. A list of the different centers of the Madhvācārya-sampradāya can be found at Uḍupī, and their maṭha commanders are (1) Viṣṇu Tīrtha (Śoda-maṭha), (2) Janārdana Tīrtha (Kṛṣṇapura-maṭha), (3) Vāmana Tīrtha (Kanura-maṭha), (4) Narasiṁha Tīrtha (Adamara-maṭha), (5) Upendra Tīrtha (Puttugī-maṭha), (6) Rāma Tīrtha (Śirura-maṭha), (7) Hṛṣīkeśa Tīrtha (Palimara-maṭha), and (8) Akṣobhya Tīrtha (Pejāvara-maṭha). The disciplic succession of the Madhvācārya-sampradāya is as follows (the dates are those of birth): (1) Haṁsa Paramātmā; (2) Caturmukha Brahmā; (3) Sanakādi; (4) Durvāsā; (5) Jñānanidhi; (6) Garuḍa-vāhana; (7) Kaivalya Tīrtha; (8) Jñāneśa Tīrtha; (9) Para Tīrtha; (10) Satyaprajña Tīrtha; (11) Prājña Tīrtha; (12) Acyuta Prekṣācārya Tīrtha; (13) Śrī Madhvācārya, 1040 Śaka; (14) Padmanābha, 1120; Narahari, 1127; Mādhava, 1136; and Akṣobhya 1159; (15) Jaya Tīrtha, 1167; (16) Vidyādhirāja, 1190; (17) Kavīndra, 1255; (18) Vāgīśa, 1261; (19) Rāmacandra, 1269; (20) Vidyānidhi, 1298; (21) Śrī Raghunātha, 1366; (22) Rayuvarya (who spoke with Śrī Caitanya Mahāprabhu), 1424; (23) Raghūttama, 1471; (24) Vedavyāsa, 1517; (25) Vidyādhīśa, 1541; (26) Vedanidhi, 1553; (27) Satyavrata, 1557; (28) Satyanidhi, 1560; (29) Satyanātha, 1582; (30) Satyābhinava, 1595; (31) Satyapūrṇa, 1628; (32) Satyavijaya, 1648; (33) Satyapriya, 1659; (34) Satyabodha, 1666; (35) Satyasandha, 1705; (36) Satyavara, 1716; (37) Satyadharma, 1719; (38) Satyasaṅkalpa, 1752; (39) Satyasantuṣṭa, 1763; (40) Satyaparāyaṇa, 1763; (41) Satyakāma, 1785; (42) Satyeṣṭa, 1793; (43) Satyaparākrama, 1794; (44) Satyadhīra, 1801; (45) Satyadhīra Tīrtha, 1808. (For approximate Christian era dates, add seventy-nine years.)



After the sixteenth ācārya (Vidyādhirāja Tīrtha), there was another disciplic succession, including Rājendra Tīrtha, 1254; Vijayadhvaja; Puruṣottama; Subrahmaṇya; and Vyāsa Rāya, 1470-1520. The nineteenth ācārya, Rāmacandra Tīrtha, had another disciplic succession, including Vibudhendra, 1218; Jitāmitra, 1348; Raghunandana; Surendra; Vijendra; Sudhīndra; and Rāghavendra Tīrtha, 1545.



To date, in the Uḍupī monastery there are another fourteen Madhva-tīrtha sannyāsīs. As stated, Uḍupī is situated beside the sea in South Kanaraḍā, about thirty-six miles north of Mangalore.



Most of the information in this purport is available from the South Kānāḍā Manual and the Bombay Gazette.





TEXT 246





nartaka gopāla dekhe parama-mohane



madhvācārye svapna diyā āilā tāṅra sthāne



SYNONYMS



*nartaka gopāla*-dancing Gopāla; *dekhe*-saw; *parama*-mohane-most beautiful; *madhva-ācārye*-unto Madhvācārya; *svapna diyā*-appearing in a dream; *āilā*-came; *tāṅra*-his; *sthāne*-to the place.



TRANSLATION



While at the Uḍupī monastery, Śrī Caitanya Mahāprabhu saw "dancing Gopāla," a most beautiful Deity. This Deity appeared to Madhvācārya in a dream.





TEXT 247





gopī-candana-tale āchila ḍiṅgāte



madhvācārya sei kṛṣṇa pāilā kona-mate



SYNONYMS



*gopī*-candana-tale-under heaps of gopī-candana (yellowish clay used for tilaka); *āchila*-came; *ḍiṅgāte*-in a boat; *madhva-ācārya*-Madhvācārya; *sei kṛṣṇa*-that Kṛṣṇa Deity; *pāilā*-got; *kona*-mate-somehow or other.



TRANSLATION



Madhvācārya had somehow or other acquired the Deity of Kṛṣṇa from a heap of gopī-candana that had been transported in a boat.





TEXT 248





madhvācārya āni' tāṅre karilā sthāpana



adyāvadhi sevā kare tattvavādi-gaṇa



SYNONYMS



*madhva-ācārya*-Madhvācārya; *āni'*-bringing; *tāṅre*-Him; *karilā sthāpana*-installed; *adya-avadhi*-to date; *sevā kare*-worship; *tattvavādi-gaṇa*-the Tattvavādīs.



TRANSLATION



Madhvācārya brought this dancing Gopāla Deity to Uḍupī and installed Him in the temple. To date, the followers of Madhvācārya, known as Tattvavādīs, worship this Deity.





TEXT 249





kṛṣṇa-mūrti dekhi' prabhu mahā-sukha pāila



premāveśe bahu-kṣaṇa nṛtya-gīta kaila



SYNONYMS



*kṛṣṇa*-mūrti dekhi'-seeing the Deity of Lord Kṛṣṇa; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *mahā*-sukha-great happiness; *pāila*-got; *prema-āveśe*-in ecstatic love; *bahu-kṣaṇa*-for a long time; *nṛtya*-gīta-dancing and singing; *kaila*-performed.



TRANSLATION



Śrī Caitanya Mahāprabhu received great pleasure in seeing this beautiful form of Gopāla. For a long time He danced and chanted in ecstatic love.





TEXT 250





tattvavādi-gaṇa prabhuke 'māyāvādī' jñāne



prathama darśane prabhuke nā kaila sambhāṣaṇe



SYNONYMS



*tattvavādi-gaṇa*-the Tattvavādīs; *prabhuke*-Śrī Caitanya Mahāprabhu; *māyāvādī jñāne*-considering as a Māyāvādī sannyāsī; *prathama darśane*-in the first meeting; *prabhuke*-Śrī Caitanya Mahāprabhu; *nā*-did not; *kaila*-do; *sambhāṣaṇe*-addressing.



TRANSLATION



When they first saw Him, the Tattvavādī Vaiṣṇavas considered Śrī Caitanya Mahāprabhu a Māyāvādī sannyāsī. Therefore they did not talk to Him.





TEXT 251





pāche premāveśa dekhi' haila camatkāra



vaiṣṇava-jñāne bahuta karila satkāra



SYNONYMS



*pāche*-later; *prema-āveśa*-ecstatic love; *dekhi'*-seeing; *haila camatkāra*-became struck with wonder; *vaiṣṇava*-jñāne-understanding as a Vaiṣṇava; *bahuta*-much; *karila*-did; *satkāra*-reception.



TRANSLATION



Later, after seeing Śrī Caitanya Mahāprabhu in ecstatic love, they were struck with wonder. Then, considering Him a Vaiṣṇava, they gave Him a nice reception.





TEXT 252





'vaiṣṇavatā' sabāra antare garva jāni'



īṣat hāsiyā kichu kahe gauramaṇi



SYNONYMS



*vaiṣṇavatā*-Vaiṣṇavism; *sabāra*-of all of them; *antare*-within the mind; *garva*-pride; *jāni'*-knowing; *īṣat*-mildly; *hāsiyā*-smiling; *kichu*-something; *kahe*-says; *gaura-maṇi*-Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



Śrī Caitanya Mahāprabhu could understand that the Tattvavādīs were very proud of their Vaiṣṇavism. He therefore smiled and began to speak to them.





TEXT 253





tāṅ-sabāra antare garva jāni gauracandra



tāṅ-sabā-saṅge goṣṭhī karilā ārambha



SYNONYMS



*tāṅ-sabāra*-of all of them; *antare*-within the mind; *garva*-pride; *jāni*-knowing; *gaura-candra*-Śrī Caitanya Mahāprabhu; *tāṅ*-sabā-saṅge-with them; *goṣṭhī*-discussion; *karilā*-made; *ārambha*-beginning.



TRANSLATION



Considering them very proud, Caitanya Mahāprabhu began His discussion.





TEXT 254





tattvavādī ācārya--saba śāstrete pravīṇa



tāṅre praśna kaila prabhu hañā yena dīna



SYNONYMS



*tattvavādī ācārya*-the chief preacher of the Tattvavāda community; *saba*-all; *śāstrete*-in revealed scriptures; *pravīṇa*-experienced; *tāṅre*-unto him; *praśna*-question; *kaila*-did; *prabhu*-Śrī Caitanya Mahāprabhu; *hañā*-becoming; *yena*-as if; *dīna*-very humble.



TRANSLATION



The chief ācārya of the Tattvavāda community was very learned in the revealed scriptures. Śrī Caitanya Mahāprabhu humbly questioned him.





TEXT 255





sādhya-sādhana āmi nā jāni bhāla-mate



sādhya-sādhana-śreṣṭha jānāha āmāte



SYNONYMS



*sādhya-sādhana*-the aim of life and how to achieve it; *āmi*-I; *nā*-not; *jāni*-know; *bhāla-mate*-very well; *sādhya-sādhana*-the aim of life and how to achieve it; *śreṣṭha*-the best; *jānāha*-kindly explain; *āmāte*-unto Me.



TRANSLATION



Caitanya Mahāprabhu said, "I do not know very well the aim of life and how to achieve it. Please tell Me of the best ideal for humanity and how to attain it."





TEXT 256





ācārya kahe,--'varṇāśrama-dharma, kṛṣṇe samarpaṇa'



ei haya kṛṣṇa-bhaktera śreṣṭha 'sādhana'



SYNONYMS



*ācārya kahe*-the ācārya said; *varṇa-āśrama-dharma*-the institution of four castes and four āśramas; *kṛṣṇe*-unto Kṛṣṇa; *samarpaṇa*-to dedicate; *ei haya*-this is; *kṛṣṇa-bhaktera*-of the devotee of Kṛṣṇa; *śreṣṭha sādhana*-the best means of achievement.



TRANSLATION



The ācārya replied, "When the activities of the four castes and the four āśramas are dedicated to Kṛṣṇa, they constitute the best means whereby one can attain the highest goal of life.





TEXT 257





'pañca-vidha mukti' pāñā vaikuṇṭhe gamana



'sādhya-śreṣṭha' haya,--ei śāstra-nirūpaṇa



SYNONYMS



*pañca*-vidha mukti-five kinds of liberation; *pāñā*-getting; *vaikuṇṭhe*-to the spiritual world; *gamana*-transference; *sādhya-śreṣṭha haya*-is the highest achievement of the goal of life; *ei*-this; *śāstra-nirūpaṇa*-the verdict of all revealed scriptures.



TRANSLATION



"When one dedicates the duties of varṇāśrama-dharma to Kṛṣṇa, he is eligible for five kinds of liberation. Thus he is transferred to the spiritual world in Vaikuṇṭha. This is the highest goal of life and the verdict of all revealed scriptures."





TEXT 258





prabhu kahe,--śāstre kahe śravaṇa-kīrtana



kṛṣṇa-prema-sevā-phalera 'parama-sādhana'



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *śāstre kahe*-in the śāstra it is said; *śravaṇa-kīrtana*-the process of chanting and hearing; *kṛṣṇa-prema-sevā*-of loving service to Lord Kṛṣṇa; *phalera*-of the result; *parama*-sādhana-best process of achievement.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "According to the verdict of the śāstras, the process of hearing and chanting is the best means to attain loving service to Kṛṣṇa.



PURPORT



According to the Tattvavādīs, the best process for achieving the highest goal of life is to execute the duties of the four varṇas and āśramas. In the material world, unless one is situated in one of the varṇas (brāhmaṇa, kṣatriya, vaiśya or śūdra) one cannot manage social affairs properly to attain the ultimate goal. One also has to follow the principles of the āśramas (brahmacarya, gṛhastha, vānaprastha and sannyāsa), for these principles are considered essential for the attainment of the highest goal. In this way the Tattvavādīs establish that the execution of the principles of varṇa and āśrama for the sake of Kṛṣṇa is the best way to attain the topmost goal. The Tattvavādīs thus established their principles in terms of human society. Śrī Caitanya Mahāprabhu, however, differed when He said that the best process is hearing and chanting about Lord Viṣṇu. According to the Tattvavādīs, the highest goal is returning home, back to Godhead, but in Śrī Caitanya Mahāprabhu's opinion the highest goal is attaining love of Godhead, either in the material world or in the spiritual world. In the material world this is practiced according to śāstric injunction, and in the spiritual world the real achievement is already there.





TEXTS 259-260





śravaṇaṁ kīrtanaṁ viṣṇoḥ



smaraṇaṁ pāda-sevanam



arcanaṁ vandanaṁ dāsyaṁ



sakhyam ātma-nivedanam



iti puṁsārpitā viṣṇau



bhaktiś cen nava-lakṣaṇā



kriyeta bhagavaty addhā



tan manye 'dhītam uttamam



SYNONYMS



*śravaṇam*-hearing of the holy name, form, qualities, entourage and pastimes, all of which must pertain to Lord Viṣṇu; *kīrtanam*-vibrating transcendental sounds pertaining to the holy name, form, qualities and entourage, and inquiring about them (these also should be only in relationship to Viṣṇu); *viṣṇoḥ*-of Lord Viṣṇu; *smaraṇam*-remembering the holy name, form and entourage, and inquiring about them, also only for Viṣṇu; *pāda*-sevanam-executing devotional service according to time, circumstances and situation, only in relationship with Viṣṇu; *arcanam*-worshiping the Deity of Lord Kṛṣṇa, Lord Rāmacandra, Lakṣmī-Nārāyaṇa or the other forms of Viṣṇu; *vandanam*-offering prayers to the Supreme Personality of Godhead; *dāsyam*-always thinking oneself an eternal servant of the Supreme Personality of Godhead; *sakhyam*-making friends with the Supreme Personality of Godhead; *ātma*-nivedanam-dedicating everything (body, mind and soul) for the service of the Lord; *iti*-thus; *puṁsā*-by the human being; *arpitā*-dedicated; *viṣṇau*-unto the Supreme Personality of Godhead, Viṣṇu; *bhaktiḥ*-devotional service; *cet*-if; *nava*-lakṣaṇā-possessing nine different systems, as above mentioned; *kriyeta*-one should execute; *bhagavati*-unto the Supreme Personality of Godhead; *addhā*-directly (not indirectly through karma, jñāna or yoga); *tat*-that; *manye*-I understand; *adhītam*-studied; *uttamam*-first class.



TRANSLATION



" 'This process entails hearing, chanting and remembering the holy name, form, pastimes, qualities and entourage of the Lord, offering service according to the time, place and performer, worshiping the Deity, offering prayers, always considering oneself the eternal servant of Kṛṣṇa, making friends with Him and dedicating everything unto Him. These nine items of devotional service, when directly offered to Kṛṣṇa, constitute the highest attainment of life. This is the verdict of the revealed scriptures.'



PURPORT



Śrī Caitanya Mahāprabhu quoted these verses from *Śrīmad-Bhāgavatam* (7.5.23-24).





TEXT 261





śravaṇa-kīrtana ha-ite kṛṣṇe haya 'premā'



sei pañcama puruṣārtha--puruṣārthera sīmā



SYNONYMS



*śravaṇa*-kīrtana-hearing and chanting; *ha*-ite-from; *kṛṣṇe*-unto Lord Kṛṣṇa; *haya*-there is; *premā*-transcendental love; *sei*-that; *pañcama puruṣa-artha*-the fifth platform of perfection of life; *puruṣa-arthera sīmā*-the limit of goals of life.



TRANSLATION



"When one comes to the platform of loving service to Lord Kṛṣṇa by executing these nine processes beginning with hearing and chanting, he has attained the fifth platform of success and the limit of life's goals.



PURPORT



Everyone is after success in religion, economic development, sense gratification and ultimately merging into the existence of Brahman. These are the general practices of the common man, but according to the strict principles of the *Vedas*, the highest attainment is to rise to the platform of śravaṇaṁ kīrtanam, hearing and chanting about the Supreme Personality of Godhead. This is confirmed in *Śrīmad-Bhāgavatam* (1.1.2):





dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ

vedyaṁ vāstavam atra vastu śiva-daṁ tāpa-trayonmūlanam

śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ

sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt



"Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful *Bhāgavatam*, compiled by the great sage Śrī Vyāsadeva, is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of *Bhāgavatam*, by this culture of knowledge the Supreme Lord is established within his heart." This verse of *Śrīmad-Bhāgavatam* rejects as cheating processes all religious activities that aim at achieving materialistic goals, including dharma, artha, kāma and even mokṣa, or liberation.





According to Śrīdhara Svāmī, the material conception of success (mokṣa, or liberation) is desired by those in material existence. Devotees, however, not being situated in material existence, have no desire for liberation.



A devotee is always liberated in all stages of life because he is always engaged in the nine items of devotional service (śravaṇam, kīrtanam, etc.). Śrī Caitanya Mahāprabhu's philosophy holds that devotional service to Kṛṣṇa always exists in everyone's heart. It simply has to be awakened by the process of śravaṇaṁ kīrtanaṁ viṣṇoḥ. Śravaṇādi śuddha-citte karaye udaya (Cc. Madhya 22.107). When a person is actually engaged in devotional service, his eternal relationship with the Lord, the servant-master relationship, is awakened.





TEXT 262





evaṁ-vrataḥ sva-priya-nāma-kīrtyā



jātānurāgo druta-citta uccaiḥ



hasaty atho roditi rauti gāyaty



unmāda-van nṛtyati loka-bāhyaḥ



SYNONYMS



*evam*-vrataḥ-when one thus engages in a vow to chant and dance; *sva*-own; *priya*-very dear; *nāma*-holy name; *kīrtyā*-by chanting; *jāta*-in this way develops; *anurāgaḥ*-attachment; *druta-cittaḥ*-very eagerly; *uccaiḥ*-loudly; *hasati*-laughs; *atho*-also; *roditi*-cries; *rauti*-becomes agitated; *gāyati*-chants; *unmāda*-vat-like a madman; *nṛtyati*-dances; *loka*-bāhyaḥ-without caring for outsiders.



TRANSLATION



" 'When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders.'



PURPORT



This verse is a quotation from *Śrīmad-Bhāgavatam* (11.2.40).





TEXT 263





karma-nindā, karma-tyāga, sarva-śāstre kahe



karma haite prema-bhakti kṛṣṇe kabhu nahe



SYNONYMS



*karma*-nindā-condemnation of fruitive activities; *karma*-tyāga-renunciation of fruitive activities; *sarva-śāstre kahe*-is announced in every revealed scripture; *karma haite*-from fruitive activities; *prema*-bhakti-devotional service in ecstatic love; *kṛṣṇe*-for Kṛṣṇa; *kabhu nahe*-can never be achieved.



TRANSLATION



"In every revealed scripture there is condemnation of fruitive activities. It is advised everywhere to give up engagement in fruitive activities, for by executing them no one can attain the highest goal of life, love of Godhead.



PURPORT



In the *Vedas* there are three kāṇḍas, or divisions: karma-kāṇḍa, jñāna-kāṇḍa and upāsanā-kāṇḍa. The karma-kāṇḍa portion stresses the execution of fruitive activities, although ultimately it is advised that one abandon both karma-kāṇḍa and jñāna-kāṇḍa (speculative knowledge) and accept only upāsanā-kāṇḍa, or bhakti-kāṇḍa. One cannot attain love of Godhead by executing karma-kāṇḍa or jñāna-kāṇḍa. But by dedicating one's karma, or fruitive activities, to the Supreme Lord, one may be relieved from the polluted mind, and becoming free from mental pollution helps elevate one to the spiritual platform. Then, however, one needs the association of a pure devotee, for only by a pure devotee's association can one become a pure devotee of the Supreme Personality of Godhead, Kṛṣṇa. When one comes to the stage of pure devotional service, the process of śravaṇaṁ kīrtanam is very essential. By executing the nine items of devotional service, beginning with śravaṇaṁ kīrtanam, one is completely purified. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (*Bhakti-rasāmṛta-sindhu* 1.1.12). Only then is one able to execute Kṛṣṇa's orders in the *Bhagavad-gītā* (18.65-66):





man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru

mām evaiṣyasi satyaṁ te

pratijāne priyo 'si me



sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ



"Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend. Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear." In this way one develops his original constitutional position of rendering loving service to the Lord.





One cannot be elevated to the highest platform of devotional service by karma-kāṇḍa or jñāna-kāṇḍa. Pure devotional service can be understood and attained only through the association of pure devotees. In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that there are two types of karma-kāṇḍa activities-pious and impious. Pious activities are certainly better than impious activities, but even pious activities cannot help one achieve ecstatic love of God, Kṛṣṇa. Pious and impious activities bring about material happiness and distress, but there is no possibility of one's becoming a pure devotee simply by acting piously or impiously. Bhakti, devotional service, means satisfying Kṛṣṇa. In every revealed scripture, whether stressing jñāna-kāṇḍa or karma-kāṇḍa, the principle of renunciation is always praised. The ripened fruit of Vedic knowledge, *Śrīmad-Bhāgavatam*, is the supreme Vedic evidence. In *Śrīmad-Bhāgavatam* (1.5.12) it is said:



naiṣkarmyam apy acyuta-bhāva-varjitaṁ

na śobhate jñānam alaṁ nirañjanam

kutaḥ punaḥ śaśvad abhadram īśvare

na cārpitaṁ karma yad apy akāraṇam



"Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord?" This means that even knowledge, which is superior to fruitive activity, is not successful if it is devoid of devotional service. Therefore in *Śrīmad-Bhāgavatam*-in the beginning, middle and end-karma-kāṇḍa and jñāna-kāṇḍa are condemned. For example, in *Śrīmad-Bhāgavatam* 1.1.2 it is said: dharmaḥ projjhita-kaitavo 'tra.





This is explained in the following verses taken from *Śrīmad-Bhāgavatam* (11.11.32) and the *Bhagavad-gītā* (18.66).





TEXT 264





ājñāyaivaṁ guṇān doṣān



mayādiṣṭān api svakān



dharmān santyajya yaḥ sarvān



māṁ bhajet sa ca sattamaḥ



SYNONYMS



*ājñāya*-knowing perfectly; *evam*-thus; *guṇān*-qualities; *doṣān*-faults; *mayā*-by Me; *ādiṣṭān*-instructed; *api*-although; *svakān*-own; *dharmān*-occupational duties; *santyajya*-giving up; *yaḥ*-anyone who; *sarvān*-all; *mām*-unto Me; *bhajet*-may render service; *saḥ*-he; *ca*-and; *sat*-tamaḥ-first-class person.



TRANSLATION



" 'Occupational duties are described in the religious scriptures. If one analyzes them, he can fully understand their qualities and faults and then give them up completely to render service unto the Supreme Personality of Godhead. A person who does so is considered a first-class man.'





TEXT 265





sarva-dharmān parityajya



mām ekaṁ śaraṇaṁ vraja



ahaṁ tvāṁ sarva-pāpebhyo



mokṣayiṣyāmi mā śucaḥ



SYNONYMS



*sarva-dharmān*-all kinds of occupational duties; *parityajya*-giving up; *mām ekam*-unto Me only; *śaraṇam*-as shelter; *vraja*-go; *aham*-I; *tvām*-unto you; *sarva*-pāpebhyaḥ-from all the reactions of sinful life; *mokṣayiṣyāmi*-will give liberation; *mā*-do not; *śucaḥ*-worry.



TRANSLATION



" 'Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.'





TEXT 266





tāvat karmāṇi kurvīta



na nirvidyeta yāvatā



mat-kathā-śravaṇādau vā



śraddhā yāvan na jāyate



SYNONYMS



*tāvat*-up to that time; *karmāṇi*-fruitive activities; *kurvīta*-one should execute; *na nirvidyeta*-is not satiated; *yāvatā*-as long as; *mat-kathā*-of discourses about Me; *śravaṇa-ādau*-in the matter of śravaṇam, kīrtanam, and so on; *vā*-or; *śraddhā*-faith; *yāvat*-as long as; *na*-not; *jāyate*-is awakened.



TRANSLATION



" 'As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by śravaṇaṁ kīrtanaṁ viṣṇoḥ, one has to act according to the regulative principles of the Vedic injunctions.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.20.9).





TEXT 267





pañca-vidha mukti tyāga kare bhakta-gaṇa



phalgu kari' 'mukti' dekhe narakera sama



SYNONYMS



*pañca*-vidha-five kinds of; *mukti*-liberation; *tyāga kare*-give up; *bhakta*-gaṇa-devotees; *phalgu*-insignificant; *kari'*-considering; *mukti*-liberation; *dekhe*-see; *narakera*-to hell; *sama*-equal.



TRANSLATION



"Pure devotees reject the five kinds of liberation; indeed, for them liberation is very insignificant because they see it as hellish.





TEXT 268





sālokya-sārṣṭi-sāmīpya-



sārūpyaikatvam apy uta



dīyamānaṁ na gṛhṇanti



vinā mat-sevanaṁ janāḥ



SYNONYMS



*sālokya*-to live on the same planet as the Supreme Personality of Godhead; *sārṣṭi*-to possess opulence equal to the Lord's; *sāmīpya*-to always associate with the Supreme Personality of Godhead; *sārūpya*-to possessing bodily features equal to the Lord's; *ekatvam*-to merge into the body of the Supreme Personality of Godhead; *api*-even; *uta*-certainly; *dīyamānam*-being offered; *na*-never; *gṛhṇanti*-accept; *vinā*-without; *mat*-My; *sevanam*-devotional service; *janāḥ*-devotees.



TRANSLATION



" 'Pure devotees always reject the five kinds of liberation, which include living in the spiritual Vaikuṇṭha planets, possessing the same opulences as those possessed by the Supreme Lord, having the same bodily features as the Lord's, associating with the Lord and merging into the body of the Lord. The pure devotees do not accept these benedictions without the service of the Lord.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (3.29.13).





TEXT 269





yo dustyajān kṣiti-suta-svajanārtha-dārān



prārthyāṁ śriyaṁ sura-varaiḥ sadayāvalokām



naicchan nṛpas tad ucitaṁ mahatāṁ madhu-dviṭ-



sevānurakta-manasām abhavo 'pi phalguḥ



SYNONYMS



*yaḥ*-one who; *dustyajān*-very difficult to give up; *kṣiti*-land; *suta*-children; *svajana*-relatives; *artha*-riches; *dārān*-and wife; *prārthyām*-desirable; *śriyam*-fortune; *sura-varaiḥ*-by the best of the demigods; *sa*-dayā-merciful; *avalokām*-whose glance; *na aicchat*-did not desire; *nṛpaḥ*-the King (Mahārāja Bharata); *tat*-that; *ucitam*-is befitting; *mahatām*-of great personalities; *madhu-dviṭ*-of the killer of the demon Madhu; *sevā*-anurakta-engaged in the service; *manasām*-the minds of whom; *abhavaḥ*-cessation of the repetition of birth and death; *api*-even; *phalguḥ*-insignificant.



TRANSLATION



" 'It is very difficult to give up material opulence, land, children, society, friends, riches, wife or the blessings of the goddess of fortune, which are desired even by great demigods. But King Bharata did not desire such things, and this was quite befitting his position, because for a pure devotee whose mind is always engaged in service of the Lord, even the liberation of merging into the existence of the Lord is insignificant. And what to speak of material opportunities?'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (5.14.44) concerning the glorification of King Bharata, whom Śukadeva Gosvāmī was describing to King Parīkṣit.





TEXT 270





nārāyaṇa-parāḥ sarve



na kutaścana bibhyati



svargāpavarga-narakeṣv



api tulyārtha-darśinaḥ



SYNONYMS



*nārāyaṇa*-parāḥ-persons who are devotees of the Supreme Personality of Godhead Nārāyaṇa; *sarve*-all; *na*-never; *kutaścana*-anywhere; *bibhyati*-are afraid; *svarga*-in the heavenly planetary system; *apavarga*-on the path of liberation; *narakeṣu*-or in a hellish condition of life; *api*-even; *tulya*-equal; *artha*-value; *darśinaḥ*-seers of.



TRANSLATION



" 'A person who is a devotee of Lord Nārāyaṇa is not afraid of a hellish condition because he considers it the same as elevation to the heavenly planets or liberation. The devotees of Lord Nārāyaṇa are accustomed to seeing all these things on the same level.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (6.17.28) regarding the personality Citraketu. Once when Citraketu saw the goddess Pārvatī sitting on the lap of Lord Śambhu (Śiva), he criticized Lord Śiva for being shameless and sitting just like an ordinary man with his wife on his lap. For this reason Citraketu was cursed by Pārvatī. Later he became a demon named Vṛtrāsura. Citraketu was a very powerful king and a devotee, and he could certainly retaliate even against Lord Śiva, but when Pārvatī cursed him, he immediately accepted the curse with a bowed head. When he agreed to accept this curse, Lord Śiva praised him and told Pārvatī that a devotee of Lord Nārāyaṇa is never afraid of accepting any position provided there is a chance to serve the Supreme Personality of Godhead. This is the purport of nārāyaṇa-parāḥ sarve na kutaścana bibhyati.





TEXT 271





mukti, karma--dui vastu tyaje bhakta-gaṇa



sei dui sthāpa' tumi 'sādhya', 'sādhana'



SYNONYMS



*mukti*-liberation; *karma*-fruitive activities; *dui*-two; *vastu*-things; *tyaje*-give up; *bhakta-gaṇa*-the devotees; *sei*-those; *dui*-two; *sthāpa'*-establish; *tumi*-you; *sādhya*-the goal of life; *sādhana*-the process of achievement.



TRANSLATION



"Both liberation and fruitive activity are rejected by devotees. You are trying to establish these things as life's goal and the process for attaining it."





TEXT 272





sannyāsī dekhiyā more karaha vañcana



nā kahilā teñi sādhya-sādhana-lakṣaṇa



SYNONYMS



*sannyāsī*-a person in the renounced order of life; *dekhiyā*-seeing; *more*-unto Me; *karaha*-you do; *vañcana*-duplicity; *nā kahilā*-did not describe; *teñi*-therefore; *sādhya*-objective; *sādhana*-process of achievement; *lakṣaṇa*-symptoms.



TRANSLATION



Śrī Caitanya Mahāprabhu continued speaking to the Tattvavādī ācārya: "Seeing that I am a mendicant in the renounced order of life, you have been playing with Me in a duplicitous way. You have not actually described the process and ultimate objective."





TEXT 273





śuni' tattvācārya hailā antare lajjita



prabhura vaiṣṇavatā dekhi, ha-ilā vismita



SYNONYMS



*śuni'*-hearing; *tattva-ācārya*-the ācārya of the Tattvavāda-sampradāya; *hailā*-became; *antare*-within the mind; *lajjita*-ashamed; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *vaiṣṇavatā*-devotion in Vaiṣṇavism; *dekhi*-seeing; *ha*-ilā-became; *vismita*-struck with wonder.



TRANSLATION



After hearing Śrī Caitanya Mahāprabhu, the ācārya of the Tattvavāda-sampradāya became very much ashamed. Upon observing Śrī Caitanya Mahāprabhu's rigid faith in Vaiṣṇavism, he was struck with wonder.





TEXT 274





ācārya kahe,--tumi yei kaha, sei satya haya



sarva-śāstre vaiṣṇavera ei suniścaya



SYNONYMS



*ācārya kahe*-the Tattvavādī ācārya said; *tumi*-You; *yei*-whatever; *kaha*-say; *sei*-that; *satya*-truth; *haya*-is; *sarva-śāstre*-in all revealed scriptures; *vaiṣṇavera*-of the devotees of Lord Viṣṇu; *ei*-this; *su*-niścaya-conclusion.



TRANSLATION



The Tattvavādī ācārya replied, "What You have said is certainly factual. It is the conclusion of all the revealed scriptures of the Vaiṣṇavas.





TEXT 275





tathāpi madhvācārya ye kariyāche nirbandha



sei ācariye sabe sampradāya-sambandha



SYNONYMS



*tathāpi*-still; *madhva-ācārya*-Madhvācārya; *ye*-whatever; *kariyāche*-formulated; *nirbandha*-rules and regulations; *sei*-that; *ācariye*-we practice; *sabe*-all; *sampradāya*-party; *sambandha*-relationship.



TRANSLATION



"Still, whatever Madhvācārya has established as the formula for our party, we practice as a party policy."





TEXT 276





prabhu kahe,--karmī, jñānī,--dui bhakti-hīna



tomāra sampradāye dekhi sei dui cihna



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *karmī*-fruitive worker; *jñānī*-mental speculator; *dui*-both of them; *bhakti*-hīna-nondevotees; *tomāra*-your; *sampradāye*-in the community; *dekhi*-I see; *sei*-those; *dui*-both; *cihna*-symptoms.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Both the fruitive worker and the speculative philosopher are considered nondevotees. We see both elements present in your sampradāya.





TEXT 277





sabe, eka guṇa dekhi tomāra sampradāye



satya-vigraha kari' īśvare karaha niścaye



SYNONYMS



*sabe*-in all; *eka*-one; *guṇa*-quality; *dekhi*-I see; *tomāra*-your; *sampradāye*-in the party; *satya-vigraha*-the form of the Lord as truth; *kari'*-accepting; *īśvare*-the Supreme Personality of Godhead; *karaha*-you do; *niścaye*-conviction.



TRANSLATION



"The only qualification that I see in your sampradāya is that you accept the form of the Lord as truth."



PURPORT



Śrī Caitanya Mahāprabhu wanted to point out to the Tattvavādī ācārya, who belonged to the Madhvācārya-sampradāya, that the general behavior of the Tattvavādīs did not favor pure devotional service, which must be devoid of the taints of fruitive activity and speculative knowledge. As far as fruitive activity is concerned, the contamination is the desire for elevation to a higher standard of life, and for speculative knowledge the contamination is the desire to merge into the existence of the Absolute Truth. The Tattvavāda-sampradāya of the Madhvācārya school sticks to the principle of varṇāśrama-dharma, which involves fruitive activity. Their ultimate goal (mukti) is simply a form of material desire. A pure devotee should be free from all kinds of material desire. He simply engages in the service of the Lord. Nonetheless, Caitanya Mahāprabhu was pleased that the Madhvācārya-sampradāya, or the Tattvavāda-sampradāya, accepted the transcendental form of the Lord. This is the great qualification of the Vaiṣṇava sampradāyas.





It is the Māyāvāda-sampradāya that does not accept the transcendental form of the Lord. If a Vaiṣṇava sampradāya is also carried away by that impersonal attitude, that sampradāya has no position at all. It is a fact that there are many so-called Vaiṣṇavas whose ultimate aim is to merge into the existence of the Lord. For example, the sahajiyās' Vaiṣṇava philosophy is to become one with the Supreme. Śrī Caitanya Mahāprabhu points out that Śrī Mādhavendra Purī accepted Madhvācārya only because his sampradāya accepted the transcendental form of the Lord.





TEXT 278





ei-mata tāṅra ghare garva cūrṇa kari'



phalgu-tīrthe tabe cali āilā gaurahari



SYNONYMS



*ei-mata*-in this way; *tāṅra ghare*-at his place; *garva*-pride; *cūrṇa*-broken; *kari'*-making; *phalgu-tīrthe*-to the holy place named Phalgu-tīrtha; *tabe*-then; *cali*-walking; *āilā*-came; *gaurahari*-Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu broke the pride of the Tattvavādīs to pieces. He then went to the holy place known as Phalgu-tīrtha.





TEXT 279





tritakūpe viśālāra kari' daraśana



pañcāpsarā-tīrthe āilā śacīra nandana



SYNONYMS



*tritakūpe*-to Tritakūpa; *viśālāra*-of the Deity named Viśālā; *kari'*-doing; *daraśana*-visiting; *pañca-apsarā-tīrthe*-to Pañcāpsarā-tīrtha; *āilā*-came; *śacīra nandana*-the son of mother Śacī.



TRANSLATION



Śrī Caitanya Mahāprabhu, the son of mother Śacī, went to Tritakūpa, and after seeing the Viśālā Deity there, He went to the holy place known as Pañcāpsarā-tīrtha.



PURPORT



The Apsarās, denizens of the heavenly planets, are generally known as dancing girls. The girls in the heavenly planets are exquisitely beautiful, and if a woman on earth is found to be very beautiful, she is compared to the Apsarās. There were five Apsarās named Latā, Budbudā, Samīcī, Saurabheyī and Varṇā. It is said that these five beautiful dancing girls were sent by Indra to break the severe austerity of a saintly person called Acyuta Ṛṣi. This action was typical of Indra, the King of heaven. Whenever Indra discovered someone undergoing severe austerities, he would begin to fear for his post. Indra was always anxious about his position, fearing that if someone became more powerful than him he would lose his elevated position. Thus as soon as he would see a saint undergoing severe austerities, he would send dancing girls to distract him. Even the great saint Viśvāmitra Muni fell victim to his plan.





When the five Apsarās went to break Acyuta Ṛṣi's meditation, they were all chastised and cursed by the saint. As a result, the girls turned into crocodiles in a lake that came to be known as Pañcāpsarā. Lord Rāmacandra also visited this place. From Śrī Nārada Muni's narration, it is understood that when Arjuna went to visit the holy places, he learned about the condemnation of the five Apsarās. He delivered them from their abominable condition, and from that day the lake known as Pañcāpsarā became a place of pilgrimage.





TEXT 280





gokarṇe śiva dekhi' āilā dvaipāyani



sūrpāraka-tīrthe āilā nyāsi-śiromaṇi



SYNONYMS



*gokarṇe*-in the place named Gokarṇa; *śiva*-the temple of Lord Siva; *dekhi'*-seeing; *āilā*-came; *dvaipāyani*-to Dvaipāyani; *sūrpāraka-tīrthe*-to the holy place named Sūrpāraka; *āilā*-came; *nyāsi-śiromaṇi*-the best of the sannyāsīs, Śrī Caitanya Mahāprabhu.



TRANSLATION



After seeing Pañcāpsarā, Śrī Caitanya Mahāprabhu went to Gokarṇa. While there, He visited the temple of Lord Śiva, and then He went to Dvaipāyani. Śrī Caitanya Mahāprabhu, the crown jewel of all sannyāsīs, then went to Sūrpāraka-tīrtha.



PURPORT



Gokarṇa is situated in North Karnaraḍā It is about twenty miles southeast of Karwar. This place is very famous for the temple of Lord Śiva known as Mahā-baleśvara. Hundreds and thousands of pilgrims come to see this temple. Sūrpāraka (nowadays known as Sopārā) is about twenty-six miles north of Bombay, in the Maharashtra province, in the district known as Thāne. Sūrpāraka is mentioned in the *Mahābhārata* (Śānti-parva, Chapter 41, verses 66-67).





TEXT 281





kolāpure lakṣmī dekhi' dekhena kṣīra-bhagavatī



lāṅga-gaṇeśa dekhi' dekhena cora-pārvatī



SYNONYMS



*kolāpure*-at Kolāpura; *lakṣmī*-the goddess of fortune; *dekhi'*-seeing; *dekhena*-He visited; *kṣīra-bhagavatī*-the temple of Kṣīra-bhagavatī; *lāṅga-gaṇeśa*-the deity Lāṅga-gaṇeśa; *dekhi'*-seeing; *dekhena*-He sees; *cora-pārvatī*-the goddess Pārvatī, who is known as a thief.



TRANSLATION



Śrī Caitanya Mahāprabhu then visited the town of Kolāpura, where He saw the goddess of fortune in the temple of Kṣīra-bhagavatī and Lāṅga-gaṇeśa in another temple, known as Cora-pārvatī.



PURPORT



Kolāpura is a town in the Maharashtra province formerly known as Bombay Pradeśa. Formerly it was a native state, and it is bordered on the north by the district of Satara, on the east and south by the district of Belgaumā, and on the west by the district of Ratnagiri. In this place there is a river named Urṇā. From the Bombay Gazette it is understood that there were about 250 temples there, out of which six are very famous. These are (1) Ambābāi, or Mahālakṣmī Mandira, (2) Viṭhobā Mandira, (3) Ṭemblāi Mandira, (4) Mahākālī Mandira, (5) Phirāṅga-i, or Pratyaṅgirā Mandira, and (6) Yyāllāmmā Mandira.





TEXT 282





tathā haite pāṇḍarapure āilā gauracandra



viṭhṭhala-ṭhākura dekhi' pāilā ānanda



SYNONYMS



*tathā haite*-from there; *pāṇḍara-pure*-to Pāṇḍarapura; *āilā*-came; *gauracandra*-Lord Śrī Caitanya Mahāprabhu; *viṭhṭhala-ṭhākura*-the Deity known as Viṭhṭhala; *dekhi'*-seeing; *pāilā*-got; *ānanda*-great happiness.



TRANSLATION



From there Śrī Caitanya Mahāprabhu went to Pāṇḍarapura, where He happily saw the temple of Viṭhṭhala Ṭhākura.



PURPORT



This city of Pāṇḍarapura is situated on the river Bhīmā. It is said that Śrī Caitanya Mahāprabhu initiated Tukārāma when He visited Pāṇḍarapura. This Tukārāma Ācārya became very famous in the Maharashtra province, and he spread the saṅkīrtana movement all over the province. The saṅkīrtana party belonging to Tukārāma is still very popular in Bombay and throughout the province of Maharashtra. Tukārāma was a disciple of Śrī Caitanya Mahāprabhu, and his book is known as Abhaṅga. His saṅkīrtana party exactly resembles the Gauḍīya-Vaiṣṇava saṅkīrtana parties, for they chant the holy name of the Lord with mṛdaṅga and karatālas.





The Lord Viṭhṭhaladeva mentioned in this verse is a form of Lord Viṣṇu with four hands. He is Nārāyaṇa.





TEXT 283





premāveśe kaila bahuta kīrtana-nartana



tāhāṅ eka vipra tāṅre kaila nimantraṇa



SYNONYMS



*prema-āveśe*-in the great ecstasy of love; *kaila*-performed; *bahuta*-much; *kīrtana*-nartana-chanting and dancing; *tāhāṅ*-there; *eka*-one; *vipra*-brāhmaṇa; *tāṅre*-unto Him; *kaila*-did; *nimantraṇa*-invitation.



TRANSLATION



Śrī Caitanya Mahāprabhu chanted and danced in various ways as usual. A brāhmaṇa, seeing Him in ecstatic love, was very much pleased and invited the Lord to his home for lunch.





TEXT 284





bahuta ādare prabhuke bhikṣā karāila



bhikṣā kari' tathā eka śubha-vārtā pāila



SYNONYMS



*bahuta ādare*-with great love; *prabhuke*-unto Lord Śrī Caitanya Mahāprabhu; *bhikṣā karāila*-offered lunch; *bhikṣā kari'*-after finishing His lunch; *tathā*-there; *eka*-one; *śubha*-vārtā-auspicious news; *pāila*-got.



TRANSLATION



This brāhmaṇa offered Śrī Caitanya Mahāprabhu food with great respect and love. After finishing His lunch, the Lord received auspicious news.





TEXT 285





mādhava-purīra śiṣya 'śrī-raṅga-purī' nāma



sei grāme vipra-gṛhe karena viśrāma



SYNONYMS



*mādhava-purīra śiṣya*-a disciple of Mādhavendra Purī; *śrī-raṅga-purī*-Śrī Raṅga Purī; *nāma*-named; *sei grāme*-in that village; *vipra-gṛhe*-in the house of a brāhmaṇa; *karena viśrāma*-rests.



TRANSLATION



Śrī Caitanya Mahāprabhu received word that Śrī Raṅga Purī, one of the disciples of Śrī Mādhavendra Purī, was present in that village at the home of a brāhmaṇa.





TEXT 286





śuniyā calilā prabhu tāṅre dekhibāre



vipra-gṛhe vasi' āchena, dekhilā tāṅhāre



SYNONYMS



*śuniyā*-hearing; *calilā*-went; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *dekhibāre*-to see; *vipra*-gṛhe-at the house of the brāhmaṇa; *vasi'*-sitting; *āchena*-was; *dekhilā*-saw; *tāṅhāre*-him.



TRANSLATION



Hearing this news, Śrī Caitanya Mahāprabhu immediately went to see Śrī Raṅga Purī at the brāhmaṇa's home. Upon entering, the Lord saw him sitting there.





TEXT 287





premāveśe kare tāṅre danda-paraṇāma



aśru, pulaka, kampa, sarvāṅge paḍe ghāma



SYNONYMS



*prema-āveśe*-in ecstatic love; *kare*-does; *tāṅre*-unto him; *daṇḍa*-paraṇāma-obeisances, falling flat; *aśru*-tears; *pulaka*-jubilation; *kampa*-trembling; *sarva-aṅge*-all over the body; *paḍe*-there was; *ghāma*-perspiration.



TRANSLATION



As soon as Śrī Caitanya Mahāprabhu saw the brāhmaṇa, He immediately offered him obeisances in ecstatic love, falling flat to the ground. The symptoms of transcendental transformation were visible-namely, tears, jubilation, trembling and perspiration.





TEXT 288





dekhiyā vismita haila śrī-raṅga-purīra mana



'uṭhaha śrīpāda' bali' balilā vacana



SYNONYMS



*dekhiyā*-seeing; *vismita*-astonished; *haila*-became; *śrī-raṅga-purīra*-of Śrī Raṅga Purī; *mana*-the mind; *uṭhaha*-get up; *śrī*-pāda-Your Holiness; *bali'*-saying; *balilā vacana*-began to speak.



TRANSLATION



Upon seeing Śrī Caitanya Mahāprabhu in such an ecstatic mood, Śrī Raṅga Purī said, "Your Holiness, please get up.





TEXT 289





śrīpāda, dhara mora gosāñira sambandha



tāhā vinā anyatra nāhi ek premāra gandha



SYNONYMS



*śrī-pāda*-O Your Holiness; *dhara*-You hold; *mora*-my; *gosāñira*-with Śrī Mādhavendra Purī; *sambandha*-relationship; *tāhā vinā*-without him; *anyatra*-elsewhere; *nāhi*-there is not; *ei*-this; *premāra*-of ecstasy; *gandha*-fragrance.



TRANSLATION



"Your Holiness is certainly related to Śrī Mādhavendra Purī, without whom there is no fragrance of ecstatic love."



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that only Lord Kṛṣṇa was worshiped in the disciplic succession of Madhvācārya up to the advent of His Holiness Śrīpāda Lakṣmīpati Tīrtha. After Śrīla Mādhavendra Purī, worship of both Rādhā and Kṛṣṇa was established. For this reason Śrī Mādhavendra Purī is accepted as the root of worship in ecstatic love. Unless one is connected to the disciplic succession of Mādhavendra Purī, there is no possibility of awakening the symptoms of ecstatic love. The word gosāñi is significant in this connection. The spiritual master who is fully surrendered unto the Supreme Personality of Godhead and has no business other than the Lord's service is called the best of the paramahaṁsas. A paramahaṁsa has no program for sense gratification; he is interested only in satisfying the senses of the Lord. One who has control of the senses in this way is called a gosāñi or a gosvāmī, master of the senses. The senses cannot be controlled unless one is engaged in the service of the Lord; therefore the bona fide spiritual master, who has full control over his senses, engages twenty-four hours a day in the Lord's service. He can therefore be addressed as gosāñi or gosvāmī. The title gosvāmī cannot be inherited but can be given only to a bona fide spiritual master.





There were six great Gosvāmīs of Vṛndāvana-Śrīla Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa and Dāsa Raghunātha-and none of them inherited the title of gosvāmī. All the Gosvāmīs of Vṛndāvana were bona fide spiritual masters situated on the highest platform of devotional service, and for that reason they were called gosvāmīs. All the temples of Vṛndāvana were certainly started by the six Gosvāmīs. Later the worship in the temples was entrusted to some householder disciples of the Gosvāmīs, and since then the hereditary title of gosvāmī has been used. However, only one who is a bona fide spiritual master expanding the cult of Śrī Caitanya Mahāprabhu, the Kṛṣṇa consciousness movement, and who is in full control of his senses can be addressed as a gosvāmī. Unfortunately, the hereditary process is going on; therefore at the present moment, in most cases the title is being misused due to ignorance of the word's etymology.





TEXT 290





eta bali' prabhuke uthāñā kaila āliṅgana



galāgali kari' duṅhe karena krandana



SYNONYMS



*eta bali'*-saying this; *prabhuke*-Lord Śrī Caitanya Mahāprabhu; *uthāñā*-lifting up; *kaila*-did; *āliṅgana*-embracing; *galāgali*-shoulder to shoulder; *kari'*-doing; *duṅhe*-both of them; *karena*-do; *krandana*-crying.



TRANSLATION



After saying this, Śrī Raṅga Purī lifted Śrī Caitanya Mahāprabhu up and embraced Him. As the two of them embraced shoulder to shoulder, they began to cry in ecstasy.





TEXT 291





kṣaṇeke āveśa chāḍi' duṅhāra dhairya haila



īśvara-purīra sambandha gosāñi jānāila



SYNONYMS



*kṣaṇeke*-after just a few moments; *āveśa*-ecstasy; *chāḍi'*-giving up; *duṅhāra*-of both of them; *dhairya*-patience; *haila*-there was; *īśvara-purīra*-of Īśvara Purī; *sambandha*-relationship; *gosāñi*-Śrī Caitanya Mahāprabhu; *jānāila*-disclosed.



TRANSLATION



After some moments, they came to their senses and became patient. Śrī Caitanya Mahāprabhu then informed Śrī Raṅga Purī about His relationship with Īśvara Purī.





TEXT 292





adbhuta premera vanyā duṅhāra uthalila



duṅhe mānya kari' duṅhe ānande vasila



SYNONYMS



*adbhuta*-wonderful; *premera*-of love of Godhead; *vanyā*-inundation; *duṅhāra*-of both of them; *uthalila*-arose; *duṅhe*-both of them; *mānya kari'*-offering respect; *duṅhe*-both of them; *ānande*-with great happiness; *vasila*-sat down.



TRANSLATION



They were both inundated by the wonderful ecstasy of love that was aroused in them. Finally they sat down and respectfully began to converse.





TEXT 293





dui jane kṛṣṇa-kathā kahe rātri-dine



ei-mate goṅāila pāṅca-sāta dine



SYNONYMS



*dui jane*-both the persons; *kṛṣṇa*-kathā-topics of Kṛṣṇa; *kahe*-speak; *rātri*-dine-day and night; *ei-mate*-in this way; *goṅāila*-passed; *pāṅca*-sāta-five to seven; *dine*-days.



TRANSLATION



In this way they discussed topics about Lord Kṛṣṇa continually for five to seven days.





TEXT 294





kautuke purī tāṅre puchila janma-sthāna



gosāñi kautuke kahena 'navadvīpa' nāma



SYNONYMS



*kautuke*-out of curiosity; *purī*-Śrī Raṅga Purī; *tāṅre*-Him; *puchila*-asked; *janma-sthāna*-the place of birth; *gosāñi*-Śrī Caitanya Mahāprabhu; *kautuke*-as a matter of course; *kahena*-said; *navadvīpa*-Navadvīpa; *nāma*-name.



TRANSLATION



Out of curiosity, Śrī Raṅga Purī asked Śrī Caitanya Mahāprabhu about His birthplace, and the Lord informed him that it was Navadvīpa-dhāma.





TEXT 295





śrī-mādhava-purīra saṅge śrī-raṅga-purī



pūrve āsiyāchilā teṅho nadīyā-nagarī



SYNONYMS



*śrī*-mādhava-purīra saṅge-with Śrī Mādhavendra Purī; *śrī-raṅga-purī*-Śrī Raṅga Purī; *pūrve*-formerly; *āsiyāchilā*-came; *teṅho*-he; *nadīyā-nagarī*-to the city of Nadia.



TRANSLATION



Śrī Raṅga Purī had formerly gone to Navadvīpa with Śrī Mādhavendra Purī, and he therefore remembered the incidents that took place there.





TEXT 296





jagannātha-miśra-ghare bhikṣā ye karila



apūrva mocāra ghaṇṭa tāhāṅ ye khāila



SYNONYMS



*jagannātha-miśra-ghare*-in the house of Śrī Jagannātha Miśra; *bhikṣā*-lunch; *ye*-that; *karila*-took; *apūrva*-unprecedented; *mocāra ghaṇṭa*-curry made of plantain flowers; *tāhāṅ*-there; *ye*-that; *khāila*-ate.



TRANSLATION



As soon as Śrī Raṅga Purī recalled Navadvīpa, he also recalled accompanying Śrī Mādhavendra Purī to the house of Jagannātha Miśra, where he had taken lunch. He even remembered the taste of an unprecedented curry made of banana flowers.





TEXT 297





jagannāthera brāhmaṇī, teṅha--mahā-pativratā



vātsalye hayena teṅha yena jagan-mātā



SYNONYMS



*jagannāthera*-of Jagannātha Miśra; *brāhmaṇī*-wife; *teṅha*-she; *mahā*-great; *pati*-vratā-devoted to her husband; *vātsalye*-in affection; *hayena*-was; *teṅha*-she; *yena*-as if; *jagat-mātā*-the mother of the whole universe.



TRANSLATION



Śrī Raṅga Purī also remembered the wife of Jagannātha Miśra. She was very much devoted and chaste. As for her affection, she was exactly like the mother of the universe.





TEXT 298





randhane nipuṇā tāṅ-sama nāhi tribhuvane



putra-sama sneha karena sannyāsi-bhojane



SYNONYMS



*randhane*-in cooking; *nipuṇā*-very expert; *tāṅ*-sama-like her; *nāhi*-there is none; *tri-bhuvane*-in the three worlds; *putra*-sama-like to her own sons; *sneha karena*-she was affectionate; *sannyāsi-bhojane*-in feeding the sannyāsīs.



TRANSLATION



He also remembered how Śrī Jagannātha Miśra's wife, Śacīmātā, was expert in cooking. He recalled that she was very affectionate toward the sannyāsīs and fed them exactly like her own sons.





TEXT 299





tāṅra eka yogya putra kariyāche sannyāsa



'śaṅkarāraṇya' nāma tāṅra alpa vayasa



SYNONYMS



*tāṅra*-her; *eka*-one; *yogya*-deserving; *putra*-son; *kariyāche*-has accepted; *sannyāsa*-the renounced order of life; śaṅkarāraṇya-Śaṅkarāraṇya; *nāma*-named; *tāṅra*-his; *alpa*-little; *vayasa*-age.



TRANSLATION



Śrī Raṅga Purī also remembered that one of her deserving sons had accepted the renounced order at a very young age. His name was Śaṅkarāraṇya.





TEXT 300





ei tīrthe śaṅkarāraṇyera siddhi-prāpti haila



prastāve śrī-raṅga-purī eteka kahila



SYNONYMS



*ei tīrthe*-in this holy place; *śaṅkarāraṇyera*-of Śaṅkarāraṇya; *siddhi*-prāpti-attainment of perfection; *haila*-became fulfilled; *prastāve*-in the course of conversation; *śrī-raṅga-purī*-Śrī Raṅga Purī; *eteka*-thus; *kahila*-spoke.



TRANSLATION



Śrī Raṅga Purī informed Śrī Caitanya Mahāprabhu that the sannyāsī named Śaṅkarāraṇya had attained perfection in that holy place, Pāṇḍarapura.



PURPORT



Śrī Caitanya Mahāprabhu's elder brother was named Viśvarūpa. He left home before Śrī Caitanya Mahāprabhu and accepted the sannyāsa order under the name of Śaṅkarāraṇya Svāmī. He traveled all over the country and finally went to Pāṇḍarapura, where he passed away after attaining perfection. In other words, he entered the spiritual world after giving up his mortal body at Pāṇḍarapura. Śrī Raṅga Purī, a disciple of Śrī Mādhavendra Purī and godbrother of Īśvara Purī, disclosed this important news to Śrī Caitanya Mahāprabhu.





TEXT 301





prabhu kahe,--pūrvāśrame teṅha mora bhrātā



jagannātha miśra--pūrvāśrame mora pitā



SYNONYMS



*prabhu kahe*-the Lord replied; *pūrva-āśrame*-in My previous āśrama; *teṅha*-He; *mora bhrātā*-My brother; *jagannātha miśra*-Jagannātha Miśra; *pūrva-āśrame*-in My previous āśrama; *mora pitā*-My father.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "In My previous āśrama, Śaṅkarāraṇya was My brother and Jagannātha Miśra was My father."





TEXT 302





ei-mata dui-jane iṣṭa-goṣṭhī kari'



dvārakā dekhite calilā śrī-raṅga-purī



SYNONYMS



*ei-mata*-in this way; *dui*-jane-both of them; *iṣṭa*-goṣṭhī kari'-discussing many topics; *dvārakā dekhite*-to see Dvārakā; *calilā*-started; *śrī-raṅga-purī*-Śrī Raṅga Purī.



TRANSLATION



After finishing his talks with Śrī Caitanya Mahāprabhu, Śrī Raṅga Purī started for Dvārakā-dhāma.





TEXT 303





dina cāri tathā prabhuke rākhila brāhmaṇa



bhīmā-nadī snāna kari' karena viṭhṭhala darśana



SYNONYMS



*dina*-days; *cāri*-four; *tathā*-there; *prabhuke*-Lord Caitanya Mahāprabhu; *rākhila*-kept; *brāhmaṇa*-the brāhmaṇa; *bhīmā-nadī*-in the river Bhīmā; *snāna kari'*-bathing; *karena*-does; *viṭhṭhala darśana*-visit the temple of Viṭhṭhala.



TRANSLATION



After Śrī Raṅga Purī departed for Dvārakā, Śrī Caitanya Mahāprabhu remained with the brāhmaṇa at Pāṇḍarapura for four more days. He took His bath in the Bhīmā River and visited the temple of Viṭhṭhala.





TEXT 304





tabe mahāprabhu āilā kṛṣṇa-veṇvā-tīre



nānā tīrtha dekhi' tāhāṅ devatā-mandire



SYNONYMS



*tabe*-thereafter; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *āilā*-came; *kṛṣṇa-veṇvā-tīre*-to the bank of the river Kṛṣṇa-veṇvā; *nānā*-various; *tīrtha*-holy places; *dekhi'*-seeing; *tāhāṅ*-there; *devatā-mandire*-in the temples of some gods.



TRANSLATION



Śrī Caitanya Mahāprabhu next went to the bank of the Kṛṣṇa-veṇvā River, where He visited many holy places and the temples of various gods.



PURPORT



This river is a branch of the river Kṛṣṇā. It is said that Ṭhākura Bilvamaṅgala resided on the banks of this river, which is also called the Vīṇā, the Veṇī, the Sinā and the Bhīmā.





TEXT 305





brāhmaṇa-samāja saba--vaiṣṇava-carita



vaiṣṇava sakala paḍe 'kṛṣṇa-karṇāmṛta'



SYNONYMS



*brāhmaṇa-samāja*-the community of brāhmaṇas; *saba*-all; *vaiṣṇava*-carita-pure devotees; *vaiṣṇava sakala*-all the Vaiṣṇavas; *paḍe*-study; *kṛṣṇa-karṇāmṛta*-the Kṛṣṇa-karṇāmṛta of Bilvamaṅgala Ṭhākura.



TRANSLATION



The brāhmaṇa community there was composed of pure devotees, who regularly studied a book entitled Kṛṣṇa-karṇāmṛta, which was composed by Bilvamaṅgala Ṭhākura.



PURPORT



This book was composed by Bilvamaṅgala Ṭhākura in 112 verses. There are two or three other books bearing the same name, and there are also two commentaries on Bilvamaṅgala's book. One commentary was written by Kṛṣṇadāsa Kavirāja Gosvāmī and the other by Caitanya dāsa Gosvāmī.





TEXT 306





kṛṣṇa-karṇāmṛta śuni' prabhura ānanda haila



āgraha kariyā puṅthi lekhāñā laila



SYNONYMS



*kṛṣṇa*-karṇāmṛta śuni'-after hearing the Kṛṣṇa-karṇāmṛta; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *ānanda haila*-there was great happiness; *āgraha kariya*-with great eagerness; *puṅthi*-the book; *lekhāñā*-getting copied; *laila*-took.



TRANSLATION



Śrī Caitanya Mahāprabhu was very much pleased to hear the book Kṛṣṇa-karṇāmṛta, and with great eagerness He had it copied and took it with Him.





TEXT 307





'karṇāmṛta'-sama vastu nāhi tribhuvane



yāhā haite haya kṛṣṇe śuddha-prema-jñāne



SYNONYMS



*karṇāmṛta*-the Kṛṣṇa-karṇāmṛta; *sama*-like; *vastu nāhi*-there is nothing; *tri-bhuvane*-in the three worlds; *yāhā haite*-from which; *haya*-there is; *kṛṣṇe*-unto Lord Kṛṣṇa; *śuddha*-prema-jñāne-knowledge of pure devotional service.



TRANSLATION



There is no comparison to the Kṛṣṇa-karṇāmṛta within the three worlds. By studying this book, one is elevated to the knowledge of pure devotional service to Kṛṣṇa.





TEXT 308





saundarya-mādhurya-kṛṣṇa-līlāra avadhi



sei jāne, ye 'karṇāmṛta' paḍe niravadhi



SYNONYMS



*saundarya*-beauty; *mādhurya*-sweetness; *kṛṣṇa-līlāra*-of the pastimes of Lord Kṛṣṇa; *avadhi*-limit; *sei jāne*-he knows; *ye*-one who; *karṇāmṛta*-the book Kṛṣṇa-karṇāmṛta; *paḍe*-studies; *niravadhi*-constantly.



TRANSLATION



One who constantly reads the Kṛṣṇa-karṇāmṛta can fully understand the beauty and melodious taste of the pastimes of Lord Kṛṣṇa.





TEXT 309





'brahma-saṁhitā', 'karṇāmṛta' dui puṅthi pāñā



mahā-ratna-prāya pāi āilā saṅge lañā



SYNONYMS



*brahma-saṁhitā*-the book Brahma-saṁhitā; *karṇāmṛta*-the book Kṛṣṇa-karṇāmṛta; *dui*-two; *puṅthi*-books; *pāñā*-getting; *mahā*-ratna-prāya-like the most valuable jewels; *pāi*-getting; *āilā*-came back; *saṅge*-with Him; *lañā*-taking.



TRANSLATION



The Brahma-saṁhitā and Kṛṣṇa-karṇāmṛta were two books that Śrī Caitanya Mahāprabhu considered to be most valuable jewels. Therefore He took them with Him on His return trip.





TEXT 310





tāpī snāna kari' āilā māhiṣmatī-pure



nānā tīrtha dekhi tāhāṅ narmadāra tīre



SYNONYMS



*tāpī*-in the Tāpī River; *snāna kari'*-taking a bath; *āilā*-arrived; *māhiṣmatī*-pure-at Māhiṣmatī-pura; *nānā tīrtha*-many holy places; *dekhi*-seeing; *tāhāṅ*-there; *narmadāra tīre*-on the bank of the river Narmadā.



TRANSLATION



Śrī Caitanya Mahāprabhu next arrived at the banks of the river Tāpī. After bathing there, He went to Māhiṣmatī-pura. While there, He saw many holy places on the banks of the river Narmadā.



PURPORT



The river Tāpī is presently known as Tāpti. The river's source is a mountain called Multāi, and the river flows westward through the state of Saurāṣṭra and into the Arabian Sea. Māhiṣmatī-pura is mentioned in *Mahābhārata* in connection with Sahadeva's victory. Sahadeva, the youngest brother of the Pāṇḍavas, conquered that part of the country. As stated in the *Mahābhārata*:





tato ratnāny upādāya

purīṁ māhiṣmatīṁ yayau

tatra nīlena rājñā sa

cakre yuddhaṁ nararṣabhaḥ



"After acquiring jewels, Sahadeva went to the city of Māhiṣmatī, where he fought with a king called Nīla."





TEXT 311





dhanus-tīrtha dekhi' karilā nirvindhyāte snāne



ṛṣyamūka-giri āilā daṇḍakāraṇye



SYNONYMS



*dhanusḥ*-tīrtha-Dhanus-tīrtha; *dekhi'*-seeing; *karilā*-did; *nirvindhyāte*-in the river Nirvindhyā; *snāne*-bathing; *ṛṣyamūka*-giri-at the Ṛṣyamūka Mountain; *āilā*-arrived; *daṇḍaka-araṇye*-in the forest known as Daṇḍakāraṇya.



TRANSLATION



The Lord next arrived at Dhanus-tīrtha, where He took His bath in the river Nirvindhyā. He then arrived at Ṛṣyamūka Mountain and then went to the forest called Daṇḍakāraṇya.



PURPORT



According to some opinions, Ṛṣyamūka is a chain of mountains beginning at the village of Hāmpi-grāma in the district of Belāri. The mountain chain begins along the bank of the river Tuṅgabhadrā, which gradually reaches the state of Hyderabad. According to other opinions, this hill is situated in Madhya Pradesh and bears the present name of Rāmpa. Daṇḍakāraṇya is a spacious tract of land which begins north of Khāndeśa and extends south to Ahmadnagar, west to Nāsika, and east to Aurangabad. The Godāvarī River flows through this tract of land, and there is a great forest there where Lord Rāmacandra lived.





TEXT 312





'saptatāla-vṛkṣa' dekhe kānana-bhitara



ati vṛddha, ati sthūla, ati uccatara



SYNONYMS



*sapta*-tāla-vṛkṣa-seven palm trees; *dekhe*-sees; *kānana bhitara*-within the forest; *ati vṛddha*-very old; *ati sthūla*-very bulky; *ati uccatara*-very high.



TRANSLATION



Within that forest Śrī Caitanya Mahāprabhu then visited a place called Saptatāla. The seven palm trees there were very old, very bulky and very high.



PURPORT



The name Saptatāla is mentioned in the Kiṣkindhyā Chapter of the *Rāmāyaṇa* and is described in the eleventh and twelfth sections of this chapter.





TEXT 313





saptatāla dekhi' prabhu āliṅgana kaila



saśarīre saptatāla vaikuṇṭhe calila



SYNONYMS



*sapta*-tāla dekhi'-after seeing the seven palm trees; *prabhu*-Lord Caitanya Mahāprabhu; *āliṅgana kaila*-embraced; *sa-śarīre*-with their bodies; *sapta-tāla*-the seven palm trees; *vaikuṇṭhe calila*-returned to Vaikuṇṭhaloka.



TRANSLATION



After seeing the seven palm trees, Śrī Caitanya Mahāprabhu embraced them. As a result, they all returned to Vaikuṇṭhaloka, the spiritual world.





TEXT 314





śūnya-sthala dekhi' lokera haila camatkāra



loke kahe, e sannyāsī--rāma-avatāra



SYNONYMS



*śūnya-sthala*-the vacant place; *dekhi'*-seeing; *lokera*-of the people in general; *haila*-there was; *camatkāra*-astonishment; *loke kahe*-all people began to say; *e sannyāsī*-this sannyāsī; *rāma*-avatāra-incarnation of Lord Rāmacandra.



TRANSLATION



After the seven palm trees had departed for Vaikuṇṭha, everyone was astonished to see them gone. The people then began to say, "This sannyāsī called Śrī Caitanya Mahāprabhu must be an incarnation of Lord Rāmacandra.





TEXT 315





saśarīre tāla gela śrī-vaikuṇṭha-dhāma



aiche śakti kāra haya, vinā eka rāma



SYNONYMS



*sa-śarīre*-with the material body; *tāla*-the palm trees; *gela*-went; *śrī-vaikuṇṭha-dhāma*-to the spiritual kingdom, known as Vaikuṇṭha; *aiche*-such; *śakti*-power; *kāra*-whose; *haya*-is; *vinā*-without; *eka*-one; *rāma*-Lord Rāmacandra.



TRANSLATION



"Only Lord Rāmacandra has the power to send seven palm trees to the spiritual Vaikuṇṭha planets."





TEXT 316





prabhu āsi' kaila pampā-sarovare snāna



pañcavaṭī āsi, tāhāṅ karila viśrāma



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *āsi'*-coming; *kaila*-did; *pampā-sarovare*-in the lake known as Pampā; *snāna*-bathing; *pañcavaṭī āsi*-then coming to Pañcavaṭī; *tāhāṅ*-there; *karila*-took; *viśrāma*-rest.



TRANSLATION



Eventually Śrī Caitanya Mahāprabhu arrived at a lake known as Pampā, where He took His bath. He then went to a place called Pañcavaṭī, where He rested.



PURPORT



According to some, the old name of the Tuṅgabhadrā River was Pambā. According to others, Vijaya-nagara, the capital of the state, was known as Pampātīrtha. Yet according to others, the lake near Anāguṇḍi, in the direction of Hyderabad, is Pampā-sarovara. The river Tuṅgabhadrā also flows through there. There are many different opinions about the lake called Pampā-sarovara.





TEXT 317





nāsike tryambaka dekhi' gelā brahmagiri



kuśāvarte āilā yāhāṅ janmilā godāvarī



SYNONYMS



*nāsike*-at the holy place Nāsika; *tryambaka*-a deity of Lord Śiva; *dekhi'*-after seeing; *gelā*-went; *brahmagiri*-to the place known as Brahmagiri; *kuśāvarte āilā*-then He came to the holy place known as Kuśāvarta; *yāhāṅ*-where; *janmilā*-took birth; *godāvarī*-the river Godāvarī.



TRANSLATION



Śrī Caitanya Mahāprabhu then visited Nāsika, where He saw the deity of Tryambaka [Lord Śiva]. He then went to Brahma-giri and then to Kuśāvarta, the source of the river Godāvarī.



PURPORT



Kuśāvarta is located in the western ghāṭa, at Sahyādri. It is near Nāsika, a holy place, but according to some it was situated in the valley of Vindhya.





TEXT 318





sapta godāvarī āilā kari' tīrtha bahutara



punarapi āilā prabhu vidyānagara



SYNONYMS



*sapta godāvarī*-to the place known as Sapta-godāvarī; *āilā*-came; *kari' tīrtha bahutara*-visiting various holy places; *punarapi*-again; *āilā*-came back; *prabhu*-Śrī Caitanya Mahāprabhu; *vidyānagara*-to the place where He met Rāmānanda Rāya.



TRANSLATION



After visiting many other holy places, the Lord went to Sapta-godāvari. At last He returned to Vidyānagara.



PURPORT



In this way Śrī Caitanya Mahāprabhu traveled from the source of the Godāvarī River and eventually visited the northern side of Hyderabad state. He finally arrived at the state of Kaliṅga.





TEXT 319





rāmānanda rāya śuni' prabhura āgamana



ānande āsiyā kaila prabhu-saha milana



SYNONYMS



*rāmānanda rāya*-Rāmānanda Rāya; *śuni'*-hearing; *prabhura*-of Lord Caitanya Mahāprabhu; *āgamana*-return; *ānande*-in great happiness; *āsiyā*-coming; *kaila*-did; *prabhu*-saha-with Lord Caitanya Mahāprabhu; *milana*-meeting.



TRANSLATION



When Rāmānanda Rāya heard of Śrī Caitanya Mahāprabhu's arrival, he was very much pleased, and he immediately went to see Him.





TEXT 320





daṇḍavat hañā paḍe caraṇe dhariyā



āliṅgana kaila prabhu tāṅre uṭhāñā



SYNONYMS



*daṇḍavat hañā*-like a stick; *paḍe*-fell; *caraṇe*-the lotus feet; *dhariyā*-catching; *āliṅgana*-embracing; *kaila*-did; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *uṭhāñā*-getting up.



TRANSLATION



When Rāmānanda Rāya fell flat, touching the lotus feet of Śrī Caitanya Mahāprabhu, the Lord immediately raised him to his feet and embraced him.





TEXT 321





dui jane premāveśe karena krandana



premānande śithila haila duṅhākāra mana



SYNONYMS



*dui jane*-both of them; *prema-āveśe*-in ecstatic love; *karena*-do; *krandana*-crying; *prema-ānande*-in ecstatic love; *śithila haila*-became slackened; *duṅhākāra*-of both of them; *mana*-minds.



TRANSLATION



In great ecstatic love they both began to cry, and thus their minds were slackened.





TEXT 322





kata-kṣaṇe dui janā susthira hañā



nānā iṣṭa-goṣṭhī kare ekatra vasiyā



SYNONYMS



*kata*-kṣaṇe-after some time; *dui*-two; *janā*-people; *su*-sthira hañā-coming to their senses; *nānā*-various; *iṣṭa*-goṣṭhī-discussions; *kare*-do; *ekatra*-together; *vasiyā*-sitting.



TRANSLATION



After some time they regained their senses and sat together to discuss various subjects.





TEXT 323





tīrtha-yātrā-kathā prabhu sakala kahilā



karṇāmṛta, brahma-saṁhitā,--dui puṅthi dilā



SYNONYMS



*tīrtha*-yātrā-kathā-topics of His pilgrimage; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *sakala kahilā*-described everything; *karṇāmṛta*-the book named Kṛṣṇa-karṇāmṛta; *brahma-saṁhitā*-the book named Brahma-saṁhitā; *dui*-two; *puṅthi*-scriptures; *dilā*-delivered.



TRANSLATION



Śrī Caitanya Mahāprabhu gave Rāmānanda Rāya a vivid description of His travels to the holy places and told him how He had acquired the two books named Kṛṣṇa-karṇāmṛta and Brahma-saṁhitā. The Lord delivered the books to Rāmānanda Rāya.





TEXT 324





prabhu kahe,--tumi yei siddhānta kahile



ei dui puṅthi sei saba sākṣī dile



SYNONYMS



*prabhu kahe*-the Lord said; *tumi*-you; *yei*-whatever; *siddhānta*-conclusion; *kahile*-informed; *ei dui*-these two; *puṅthi*-books; *sei*-that; *saba*-everything; *sākṣī*-evidence; *dile*-gave.



TRANSLATION



The Lord said, "Whatever you have told Me about devotional service is all supported by these two books."





TEXT 325





rāyera ānanda haila pustaka pāiyā



prabhu-saha āsvādila, rākhila likhiyā



SYNONYMS



*rāyera*-of Rāya Rāmānanda; *ānanda*-happiness; *haila*-there was; *pustaka pāiyā*-getting those two books; *prabhu*-saha-with the Lord; *āsvādila*-tasted; *rākhila*-kept; *likhiyā*-writing.



TRANSLATION



Rāmānanda Rāya was very happy to receive these books. He tasted their contents along with the Lord and made a copy of each of them.





TEXT 326





'gosāñi' āilā' grāme haila kolāhala



prabhuke dekhite loka āila sakala



SYNONYMS



*gosāñi*-Śrī Caitanya Mahāprabhu; *āilā'*-has returned; *grāme*-in the village; *haila*-there was; *kolāhala*-commotion; *prabhuke*-Lord Śrī Caitanya Mahāprabhu; *dekhite*-to see; *loka*-people; *āila*-came there; *sakala*-all.



TRANSLATION



News spread in the village of Vidyānagara about the arrival of Śrī Caitanya Mahāprabhu, and everyone came to see Him once again.





TEXT 327





loka dehki' rāmānanda gelā nija-ghare



madhyāhne uṭhilā prabhu bhikṣā karibāre



SYNONYMS



*loka dekhi'*-seeing the people; *rāmānanda*-Rāya Rāmānanda; *gelā*-departed; *nija-ghare*-to his own home; *madhyāhne*-at noon; *uṭhilā prabhu*-Śrī Caitanya Mahāprabhu got up; *bhikṣā karibāre*-to take His lunch.



TRANSLATION



After seeing the people who gathered there, Śrī Rāmānanda Rāya returned to his own home. At noon, Śrī Caitanya Mahāprabhu got up to take His lunch.





TEXT 328





rātri-kāle rāya punaḥ kaila āgamana



dui jane kṛṣṇa-kathāya kaila jāgaraṇa



SYNONYMS



*rātri*-kāle-at night; *rāya*-Rāmānanda Rāya; *punaḥ*-again; *kaila*-did; *āgamana*-coming; *dui jane*-the two of them; *kṛṣṇa-kathāya*-in discourses on topics of Kṛṣṇa; *kaila*-did; *jāgaraṇa*-keeping awake through the night.



TRANSLATION



Śrī Rāmānanda Rāya returned at night, and he and the Lord discussed topics concerning Kṛṣṇa. Thus they passed the night.





TEXT 329





dui jane kṛṣṇa-kathā kahe rātri-dine



parama-ānande gela pāṅca-sāta dine



SYNONYMS



*dui jane*-both of them; *kṛṣṇa*-kathā-topics of Kṛṣṇa; *kahe*-speak; *rātri*-dine-day and night; *parama-ānande*-in great happiness; *gela*-passed; *pāṅca*-sāta dine-five to seven days.



TRANSLATION



Rāmānanda Rāya and Śrī Caitanya Mahāprabhu discussed Kṛṣṇa day and night, and thus they passed from five to seven days in great happiness.





TEXT 330





rāmānanda kahe,--prabhu, tomāra ājñā pāñā



rājāke likhiluṅ āmi vinaya kariyā



SYNONYMS



*rāmānanda kahe*-Rāmānanda Rāya said; *prabhu*-my dear Lord; *tomāra ājñā*-Your permission; *pāñā*-getting; *rājāke likhiluṅ*-have written a letter to the King; *āmi*-I; *vinaya kariyā*-with great humility.



TRANSLATION



Rāmānanda Rāya said, "My dear Lord, with Your permission I have already written a letter to the King with great humility.





TEXT 331





rājā more ājñā dila nīlācale yāite



calibāra udyoga āmi lāgiyāchi karite



SYNONYMS



*rājā*-the King; *more*-unto me; *ājñā dila*-has given an order; *nīlācale yāite*-to go to Jagannātha Purī; *calibāra*-to go; *udyoga*-arrangement; *āmi*-I; *lāgiyāchi*-began; *karite*-to do.



TRANSLATION



"The King has already given me an order to return to Jagannātha Purī, and I am making arrangements to do this."





TEXT 332





prabhu kahe,--ethā mora e-nimitte āgamana



tomā lañā nīlācale kariba gamana



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *ethā*-here; *mora*-My; *e-nimitte*-for this reason; *āgamana*-coming back; *tomā lañā*-taking you; *nīlācale*-to Jagannātha Purī; *kariba*-I shall do; *gamana*-going.



TRANSLATION



Śrī Caitanya Mahāprabhu then said, "It is for this purpose alone that I have returned. I want to take you with Me to Jagannātha Purī."





TEXT 333





rāya kahe,--prabhu, āge cala nīlācale



mora saṅge hātī-ghoḍā, sainya-kolāhale



SYNONYMS



*rāya kahe*-Rāmānanda Rāya replied; *prabhu*-Lord; *āge cala*-You go ahead; *nīlācale*-to Jagannātha Purī; *mora saṅge*-with me; *hātī*-ghoḍā-elephants and horses; *sainya*-soldiers; *kolāhale*-tumultuous roaring.



TRANSLATION



Rāmānanda Rāya said, "My dear Lord, it is better that You proceed to Jagannātha Purī alone because with me there will be many horses, elephants and soldiers, all roaring tumultuously.





TEXT 334





dina-daśe ihā-sabāra kari' samādhāna



tomāra pāche pāche āmi kariba prayāṇa



SYNONYMS



*dina*-daśe-within ten days; *ihā-sabāra*-of all of this; *kari' samādhāna*-making adjustment; *tomāra*-You; *pāche pāche*-following; *āmi*-I; *kariba*-shall do; *prayāṇa*-going.



TRANSLATION



"I shall make arrangements within ten days. Following You, I shall go to Nīlācala without delay."





TEXT 335





tabe mahāprabhu tāṅre āsite ājñā diyā



nīlācale calilā prabhu ānandita hañā



SYNONYMS



*tabe*-then; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *āsite*-to come; *ājñā diyā*-giving an order; *nīlācale*-to Jagannātha Purī; *calilā*-departed; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *ānandita hañā*-with great pleasure.



TRANSLATION



Giving orders to Rāmānanda Rāya to come to Nīlācala, Śrī Caitanya Mahāprabhu departed for Jagannātha Purī with great pleasure.





TEXT 336





yei pathe pūrve prabhu kailā āgamana



sei pathe calilā dekhi, sarva vaiṣṇava-gaṇa



SYNONYMS



*yei pathe*-the path by which; *pūrve*-formerly; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kailā āgamana*-came; *sei pathe*-by that way; *calilā*-departed; *dekhi*-seeing; *sarva*-all; *vaiṣṇava*-gaṇa-Vaiṣṇavas.



TRANSLATION



Śrī Caitanya Mahāprabhu returned by the same road He formerly took to Vidyānagara, and all the Vaiṣṇavas along the way saw Him again.





TEXT 337





yāhāṅ yāya, loka uṭhe hari-dhvani kari'



dekhi' ānandita-mana hailā gaurahari



SYNONYMS



*yāhāṅ yāya*-wherever He goes; *loka uṭhe*-people stand up; *hari*-dhvani kari'-vibrating the holy name of the Hare Kṛṣṇa mantra; *dekhi'*-by seeing; *ānandita*-happy; *mana*-in mind; *hailā*-became; *gaurahari*-Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



Wherever Śrī Caitanya Mahāprabhu went, the holy name of Śrī Hari was vibrated. Seeing this, the Lord became very happy.





TEXT 338





ālālanāthe āsi' kṛṣṇadāse pāṭhāila



nityānanda-ādi nija-gaṇe bolāila



SYNONYMS



*ālālanāthe*-to the place known as Ālālanātha; *āsi'*-coming; *kṛṣṇadāse*-Kṛṣṇadāsa, His assistant; *pāṭhāila*-sent ahead; *nityānanda*-Lord Nityānanda; *ādi*-and others; *nija*-gaṇe-personal associates; *bolāila*-called for.



TRANSLATION



When the Lord reached Ālālanātha, He sent His assistant Kṛṣṇadāsa ahead to call for Nityānanda and other personal associates.





TEXT 339





prabhura āgamana śuni' nityānanda rāya



uṭhiyā calilā, preme theha nāhi pāya



SYNONYMS



*prabhura*-of Lord Śrī Caitanya Mahāprabhu; *āgamana*-arrival; *śuni'*-hearing; *nityānanda rāya*-Lord Nityānanda; *uṭhiyā calilā*-got up and started; *preme*-in great ecstasy; *theha*-patience; *nāhi pāya*-does not get.



TRANSLATION



As soon as Nityānanda received news of Śrī Caitanya Mahāprabhu's arrival, He immediately got up and started out to see Him. Indeed, He was very impatient in His great ecstasy.





TEXT 340





jagadānanda, dāmodara-paṇḍita, mukunda



nāciyā calilā, dehe nā dhare ānanda



SYNONYMS



*jagadānanda*-Jagadānanda; *dāmodara*-paṇḍita-Dāmodara Paṇḍita; *mukunda*-Mukunda; *nāciyā*-dancing; *calilā*-departed; *dehe*-the body; *nā dhare*-does not hold; *ānanda*-happiness.



TRANSLATION



Śrī Nityānanda Rāya, Jagadānanda, Dāmodara Paṇḍita and Mukunda all became ecstatic in their happiness, and dancing along the way, they went to meet the Lord.





TEXT 341





gopīnāthācārya calilā ānandita hañā



prabhure mililā sabe pathe lāg pāñā



SYNONYMS



*gopīnātha-ācārya*-Gopīnātha Ācārya; *calilā*-departed; *ānandita*-in happiness; *hañā*-being; *prabhure*-Lord Śrī Caitanya Mahāprabhu; *mililā*-met; *sabe*-all; *pathe*-along the way; *lāg*-contact; *pāñā*-getting.



TRANSLATION



Gopīnātha Ācārya also went in a very happy mood. They all went to meet the Lord, and they finally contacted Him on the way.





TEXT 342





prabhu premāveśe sabāya kaila āliṅgana



premāveśe sabe kare ānanda-krandana



SYNONYMS



*prabhu*-Lord Śrī Caitanya Mahāprabhu; *prema-āveśe*-in ecstatic love; *sabāya*-all of them; *kaila āliṅgana*-embraced; *prema-āveśe*-in ecstatic love; *sabe kare*-all of them did; *ānanda*-krandana-crying in pleasure.



TRANSLATION



The Lord was also filled with ecstatic love, and He embraced them all. Out of their love, they began to cry with pleasure.





TEXT 343





sārvabhauma bhaṭṭācārya ānande calilā



samudrera tīre āsi' prabhure mililā



SYNONYMS



*sārvabhauma bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *ānande*-in pleasure; *calilā*-went; *samudrera tīre*-on the beach by the ocean; *āsi'*-coming; *prabhure mililā*-met the Lord.



TRANSLATION



Sārvabhauma Bhaṭṭācārya also went to see the Lord with great pleasure, and he met Him on the beach by the sea.





TEXT 344





sārvabhauma mahāprabhura paḍilā caraṇe



prabhu tāṅre uṭhāñā kaila āliṅgane



SYNONYMS



*sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *paḍilā*-fell down; *caraṇe*-at the feet; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *uṭhāñā*-making get up; *kaila āliṅgane*-embraced.



TRANSLATION



Sārvabhauma Bhaṭṭācārya fell down at the lotus feet of the Lord, and the Lord pulled him up and embraced him.





TEXT 345





premāveśe sārvabhauma karilā rodane



sabā-saṅge āilā prabhu īśvara-daraśane



SYNONYMS



*prema-āveśe*-in ecstatic love; *sārvabhauma*-Sārvabhauma; *karilā rodane*-cried; *sabā*-saṅge-with all of them; *āilā*-came; *prabhu*-Śrī Caitanya Mahāprabhu; *īśvara-daraśane*-to see the Jagannātha temple.



TRANSLATION



Sārvabhauma Bhaṭṭācārya cried in great ecstatic love. Then the Lord, accompanied by them all, went to the temple of Jagannātha.





TEXT 346





jagannātha-daraśana premāveśe kaila



kampa-sveda-pulakāśrute śarīra bhāsila



SYNONYMS



*jagannātha*-daraśana-visiting Lord Jagannātha; *prema-āveśe*-in ecstatic love; *kaila*-made; *kampa*-trembling; *sveda*-perspiration; *pulaka*-jubilation; *aśrute*-with tears; *śarīra*-the whole body; *bhāsila*-was inundated.



TRANSLATION



Due to ecstatic love experienced upon visiting Lord Jagannātha, inundations of trembling, perspiration, tears and jubilation swept the body of Śrī Caitanya Mahāprabhu.





TEXT 347





bahu nṛtya-gīta kaila premāviṣṭa hañā



pāṇḍā-pāla āila sabe mālā-prasāda lañā



SYNONYMS



*bahu*-much; *nṛtya*-gīta-dancing and chanting; *kaila*-performed; *prema-āviṣṭa*-in ecstatic love; *hañā*-being; *pāṇḍā-pāla*-the priests and attendants; *āila*-came; *sabe*-all; *mālā-prasāda*-a garland and remnants of the food of Jagannātha; *lañā*-offering.



TRANSLATION



In ecstatic love Śrī Caitanya Mahāprabhu danced and chanted. At that time all the attendants and priests came to offer Him a garland and the remnants of Lord Jagannātha's food.



PURPORT



Those who are priests engaged in Lord Jagannātha's service are called pāṇḍās or paṇḍitas, and they are brāhmaṇas. The attendants who look after the temple's external affairs are called pālas. The priests and attendants went together to see Śrī Caitanya Mahāprabhu.





TEXT 348





mālā-prasāda pāñā prabhu susthira ha-ilā



jagannāthera sevaka saba ānande mililā



SYNONYMS



*mālā-prasāda*-the garland and prasāda; *pāñā*-getting; *prabhu*-Śrī Caitanya Mahāprabhu; *su*-sthira ha-ilā-became patient; *jagannāthera*-of Lord Jagannātha; *sevaka*-servants; *saba*-all; *ānande mililā*-met Him in great pleasure.



TRANSLATION



Śrī Caitanya Mahāprabhu became patient after receiving the garland and prasāda of Lord Jagannātha. All the servants of Lord Jagannātha met Śrī Caitanya Mahāprabhu with great pleasure.





TEXT 349





kāśī-miśra āsi' prabhura paḍilā caraṇe



mānya kari' prabhu tāṅre kaila āliṅgane



SYNONYMS



*kāśī*-miśra-Kāśī Miśra; *āsi'*-coming; *prabhura*-of the Lord; *paḍilā*-fell down; *caraṇe*-at the feet; *mānya kari'*-with great respect; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *kaila*-did; *āliṅgane*-embracing.



TRANSLATION



Afterward, Kāśī Miśra came and fell down at the lotus feet of the Lord, and the Lord respectfully embraced him.





TEXT 350





prabhu lañā sārvabhauma nija-ghare gelā



mora ghare bhikṣā bali' nimantraṇa kailā



SYNONYMS



*prabhu lañā*-taking Lord Śrī Caitanya Mahāprabhu; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *nija-ghare*-to his own home; *gelā*-went; *mora*-my; *ghare*-at home; *bhikṣā*-luncheon; *bali'*-saying; *nimantraṇa kailā*-invited.



TRANSLATION



Sārvabhauma Bhaṭṭācārya then took the Lord with him to his home, saying, "Today's luncheon will be at my home." In this way he invited the Lord.





TEXT 351





divya mahā-prasāda aneka ānāila



pīṭhā-pānā ādi jagannātha ye khāila



SYNONYMS



*divya*-very nice; *mahā*-prasāda-remnants of food from Jagannātha; *aneka*-various; *ānāila*-brought; *pīṭhā*-pānā ādi-such as cakes and condensed milk; *jagannātha*-Lord Jagannātha; *ye*-which; *khāila*-ate.



TRANSLATION



Sārvabhauma Bhaṭṭācārya brought various types of food remnants that had been left by Lord Jagannātha. He brought all kinds of cakes and condensed-milk preparations.





TEXT 352





madhyāhna karilā prabhu nija-gaṇa lañā



sārvabhauma-ghare bhikṣā karilā āsiyā



SYNONYMS



*madhyāhna*-noon lunch; *karilā*-performed; *prabhu*-Śrī Caitanya Mahāprabhu; *nija*-gaṇa lañā-accompanied by associates; *sārvabhauma*-ghare-at the home of Sārvabhauma Bhaṭṭācārya; *bhikṣā*-lunch; *karilā*-performed; *āsiyā*-coming.



TRANSLATION



Accompanied by all His associates, Śrī Caitanya Mahāprabhu went to Sārvabhauma Bhaṭṭācārya's house and took His noon lunch there.





TEXT 353





bhikṣā karāñā tāṅre karāila śayana



āpane sārvabhauma kare pāda-saṁvāhana



SYNONYMS



*bhikṣā karāñā*-after giving lunch; *tāṅre*-Him; *karāila*-made; *śayana*-lie down to rest; *āpane*-personally; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *kare*-does; *pāda*-saṁvāhana-massaging the legs.



TRANSLATION



After offering food to Śrī Caitanya Mahāprabhu, Sārvabhauma Bhaṭṭācārya made Him lie down to rest, and he personally began to massage the legs of the Lord.





TEXT 354





prabhu tāṅre pāṭhāila bhojana karite



sei rātri tāṅra ghare rahilā tāṅra prīte



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *pāṭhāila*-sent; *bhojana karite*-to take lunch; *sei rātri*-that night; *tāṅra ghare*-at his home; *rahilā*-remained; *tāṅra prīte*-just to satisfy him.



TRANSLATION



Śrī Caitanya Mahāprabhu then sent Sārvabhauma Bhaṭṭācārya to take his lunch, and the Lord remained that night in his home just to please him.





TEXT 355





sārvabhauma-saṅge āra lañā nija-gaṇa



tīrtha-yātrā-kathā kahi' kaila jāgaraṇa



SYNONYMS



*sārvabhauma*-saṅge-with Sārvabhauma Bhaṭṭācārya; *āra*-and; *lañā nija*-gaṇa-taking His own associates; *tīrtha*-yātrā-kathā-topics of the pilgrimage; *kahi'*-telling; *kaila*-did; *jāgaraṇa*-keeping awake through the night.



TRANSLATION



Śrī Caitanya Mahāprabhu and His personal associates remained with Sārvabhauma Bhaṭṭācārya. They all stayed awake the entire night as the Lord spoke of His pilgrimage.





TEXT 356





prabhu kahe,--eta tīrtha kailuṅ paryaṭana



tomā-sama vaiṣṇava nā dekhiluṅ eka-jana



SYNONYMS



*prabhu kahe*-the Lord said; *eta tīrtha*-to so many holy places; *kailuṅ paryaṭana*-I have traveled; *tomā*-sama-like you; *vaiṣṇava*-devotee; *nā*-not; *dekhiluṅ*-I could see; *eka-jana*-one man.



TRANSLATION



The Lord told Sārvabhauma Bhaṭṭācārya, "I have traveled to many holy places, but I could not find a Vaiṣṇava as good as you anywhere."



PURPORT



In the Śrī Caitanya-candrodaya-nāṭaka (eighth part) Śrī Caitanya Mahāprabhu said, "Sārvabhauma, I have traveled to many holy places, but I cannot find a Vaiṣṇava as good as you anywhere. However, I must admit that Rāmānanda Rāya is wonderful."





Sārvabhauma Bhaṭṭācārya replied, "Therefore, my Lord, I requested that You see him."



Śrī Caitanya Mahāprabhu then said, "There are, of course, many Vaiṣṇavas in these holy places, and most of them worship Lord Nārāyaṇa. Others, who are called Tattvavādīs, are also Lakṣmī-Nārāyaṇa worshipers, but they do not belong to the pure Vaiṣṇava cult. There are many worshipers of Lord Śiva, and there are also many atheists. Regardless, My dear Bhaṭṭācārya, I very much like Rāmānanda Rāya and his opinions."





TEXT 357





eka rāmānanda rāya bahu sukha dila



bhaṭṭa kahe,--ei lāgi' milite kahila



SYNONYMS



*eka*-one; *rāmānanda rāya*-Rāmānanda Rāya; *bahu sukha*-much pleasure; *dila*-gave; *bhaṭṭa kahe*-Sārvabhauma Bhaṭṭācārya replied; *ei lāgi'*-for this reason; *milite*-to meet; *kahila*-I requested.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "I received much pleasure from the talks of Rāmānanda Rāya."



The Bhaṭṭācārya replied, "For this reason I requested that You meet him."





TEXT 358





tīrtha-yātrā-kathā ei kailuṅ samāpana



saṅkṣepe kahiluṅ, vistāra nā yāya varṇana



SYNONYMS



*tīrtha*-yātrā-kathā-topics of the pilgrimage; *ei*-these; *kailuṅ samāpana*-I have finished; *saṅkṣepe kahiluṅ*-I have described in brief; *vistāra*-expansively; *nā yāya varṇana*-it is not possible to describe.



TRANSLATION



Thus I have ended my narration about Śrī Caitanya Mahāprabhu's pilgrimage, describing it in brief. It cannot be described very broadly.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura points out that in the seventy-fourth verse of this chapter it is stated that Śrī Caitanya Mahāprabhu visited the temple of Śiyālī-bhairavī, but actually at Śiyālī, Śrī Caitanya Mahāprabhu visited the temple of Śrī Bhū-varāha. Near Śiyālī and Cidambaram there is a temple known as Śrī Muṣṇam. In this temple there is a Deity of Śrī Bhū-varāha. In the jurisdiction of Cidambaram there is a district known as southern Arcot. The town of Śiyālī is in that district. There is a temple of Śrī Bhū-varāhadeva nearby, not Bhairavī-devī. This is Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura's conclusion.





TEXT 359





ananta caitanya-līlā kahite nā jāni



lobhe lajjā khāñā tāra kari ṭānāṭāni



SYNONYMS



*ananta*-unlimited; *caitanya*-līlā-pastimes of Lord Caitanya; *kahite*-to speak; *nā jāni*-I do not know; *lobhe*-out of greed; *lajjā khāñā*-becoming shameless; *tāra*-of them; *kari*-I do; *ṭānāṭāni*-some attempt only.



TRANSLATION



The pastimes of Lord Caitanya are unlimited. No one can properly describe His activities, yet I make the attempt out of greed. This but reveals my shamelessness.





TEXT 360





prabhura tīrtha-yātrā-kathā śune yei jana



caitanya-caraṇe pāya gāḍha prema-dhana



SYNONYMS



*prabhura*-of Lord Śrī Caitanya Mahāprabhu; *tīrtha*-yātrā-touring of sacred places of pilgrimage; *kathā*-topics about; *śune*-hears; *yei*-who; *jana*-person; *caitanya*-caraṇe-at the lotus feet of Śrī Caitanya Mahāprabhu; *pāya*-gets; *gāḍha*-deep; *prema*-dhana-riches of ecstatic love.



TRANSLATION



Whoever hears of Śrī Caitanya Mahāprabhu's pilgrimage to various holy places attains the riches of very deep ecstatic love.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks, "The impersonalists imagine some forms of the Absolute Truth through the direct perception of their senses. The impersonalists worship such imaginary forms, but neither *Śrīmad-Bhāgavatam* nor Śrī Caitanya Mahāprabhu accepts this sense gratificatory worship to be of any spiritual significance." The Māyāvādīs imagine themselves to be the Supreme. They imagine that the Supreme has no personal form and that all His forms are imaginary like the will-o'-the-wisp or a flower in the sky. Both Māyāvādīs and those who imagine forms of God are misguided. According to them, worship of the Deity or any other form of the Lord is a result of the conditioned soul's illusion. However, Śrī Caitanya Mahāprabhu confirms the conclusion of *Śrīmad-Bhāgavatam* on the strength of His philosophy of acintya-bhedābheda-tattva. That philosophy holds that the Supreme Lord is simultaneously one with and different from His creation. That is to say, there is unity in diversity. In this way Śrī Caitanya Mahāprabhu proved the impotence of fruitive workers, speculative empiric philosophers and mystic yogīs. The realization of such men is simply a waste of time and energy.





To set the example, Śrī Caitanya Mahāprabhu personally visited temples in various holy places. Wherever He visited, He immediately exhibited His ecstatic love for the Supreme Personality of Godhead. When a Vaiṣṇava visits the temple of a demigod, his vision of that demigod is different from the vision of the impersonalists and Māyāvādīs. The Brahma-saṁhitā supports this. A Vaiṣṇava's visit to the temple of Lord Śiva, for example, is different from a nondevotee's visit. The nondevotee considers the deity of Lord Śiva an imaginary form because he ultimately thinks that the Supreme Absolute Truth is void. However, a Vaiṣṇava sees Lord Śiva as being simultaneously one with and different from the Supreme Lord. In this regard, the example of milk and yogurt is given. Yogurt is actually nothing but milk, but at the same time it is not milk. It is simultaneously one with milk yet different from it. This is the philosophy of Śrī Caitanya Mahāprabhu, and it is confirmed by Lord Kṛṣṇa in the *Bhagavad-gītā* (9.4):



mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ



"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them."





The Absolute Truth, God, is everything, but this does not mean that everything is God. For this reason Śrī Caitanya Mahāprabhu and His followers visited the temples of all the demigods, but they did not see them in the same way an impersonalist sees them. Everyone should follow in the footsteps of Śrī Caitanya Mahāprabhu and visit all temples. Sometimes mundane sahajiyās suppose that the gopīs visited the temple of Kātyāyanī in the same way mundane people visit the temple of Devī. However, the gopīs prayed to Kātyāyanī to grant them Kṛṣṇa as their husband, whereas mundaners visit the temple of Kātyāyanī to receive some material profit. That is the difference between a Vaiṣṇava's visit and a nondevotee's visit.



Not understanding the process of disciplic succession, so-called logicians put forward the theory of pañcopāsanā, in which a person worships one of five deities-namely Viṣṇu, Śiva, Durgā, the sun-god or Ganeśa. In this conception the impersonalists accept one of these five deities as supreme and reject the others. Such philosophical speculation, which is certainly idol worship, is not accepted by Śrī Caitanya Mahāprabhu or by Vaiṣṇavas. This imaginary deity worship has recently been transformed into Māyāvāda impersonalism. For want of Kṛṣṇa consciousness, people are victimized by the Māyāvāda philosophy, and consequently they sometimes become staunch atheists. However, Śrī Caitanya Mahāprabhu established the process of self-realization by His own personal behavior. As stated in *Caitanya-caritāmṛta* (Madhya 8.274):



sthāvara-jaṅgama dekhe, nā dekhe tāra mūrti

sarvatra haya nija iṣṭa-deva-sphūrti



"A Vaiṣṇava never sees the material form of anything, moving or nonmoving. Rather, everywhere he looks he sees the energy of the Supreme Personality of Godhead, and immediately he remembers the transcendental form of the Lord."





TEXT 361





caitanya-carita śuna śraddhā-bhakti kari'



mātsarya chāḍiyā mukhe bala 'hari' 'hari'



SYNONYMS



*caitanya-carita*-the activities of Lord Śrī Caitanya Mahāprabhu; *śuna*-hear; *śraddhā*-faith; *bhakti*-devotion; *kari'*-accepting; *mātsarya*-envy; *chāḍiyā*-giving up; *mukhe*-by the mouth; *bala*-say; *hari hari*-the holy name of the Lord (Hari, Hari).



TRANSLATION



Please hear the transcendental pastimes of Lord Śrī Caitanya Mahāprabhu with faith and devotion. Giving up envy of the Lord, everyone chant the Lord's holy name, Hari.





TEXT 362





ei kali-kāle āra nāhi kona dharma



vaiṣṇava, vaiṣṇava-śāstra, ei kahe marma



SYNONYMS



*ei kali-kāle*-in this Age of Kali; *āra*-other; *nāhi kona*-there is not any; *dharma*-religious principle; *vaiṣṇava*-devotee; *vaiṣṇava-śāstra*-devotional literature; *ei kahe marma*-this is the purport.



TRANSLATION



In this Age of Kali there are no genuine religious principles other than those established by Vaiṣṇava devotees and Vaiṣṇava scriptures. This is the sum and substance of everything.



PURPORT



One must have firm faith in the process of devotional service and the scriptures that support it. If one hears the activities of Śrī Caitanya Mahāprabhu with this faith, he can be freed from his envious position. *Śrīmad-Bhāgavatam* is meant for such nonenvious persons (nirmatsarāṇāṁ satām). In this age a person should not envy Śrī Caitanya Mahāprabhu's movement but should chant the holy names of Hari and Kṛṣṇa, the mahā-mantra. That is the sum and substance of the eternal religion, known as sanātana-dharma. In this verse the word vaiṣṇava refers to a pure devotee and fully realized soul, and the word vaiṣṇava-śāstra refers to śruti, or the *Vedas*, which are called śabda-pramāṇa, the evidence of transcendental sound. One who strictly follows the Vedic literature and chants the holy name of the Supreme Personality of Godhead will actually be situated in the transcendental disciplic succession. Those who want to attain life's ultimate goal must follow this principle. In *Śrīmad-Bhāgavatam* (11.19.17), it is said:





śrutiḥ pratyakṣam aitihyam

anumānaṁ catuṣṭayam

pramāṇeṣv anavasthānād

vikalpāt sa virajyate



"Vedic literature, direct perception, history and hypothesis are the four kinds of evidential proofs. Everyone should stick to these principles for the realization of the Absolute Truth."





TEXT 363





caitanya-candrera līlā--agādha, gambhīra



praveśa karite nāri,--sparśi rahi' tīra



SYNONYMS



*caitanya-candrera līlā*-the pastimes of Lord Śrī Caitanya Mahāprabhu; *agādha*-unfathomable; *gambhīra*-deep; *praveśa karite*-to enter into; *nāri*-I am unable; *sparśi*-I touch; *rahi' tīra*-standing on the bank.



TRANSLATION



The pastimes of Śrī Caitanya Mahāprabhu are just like an unfathomable ocean. It is not possible for me to enter into them. Simply standing on the shore, I am but touching the water.





TEXT 364





caitanya-carita śraddhāya śune yei jana



yateka vicāre, tata pāya prema-dhana



SYNONYMS



*caitanya-carita*-the pastimes of Śrī Caitanya Mahāprabhu; *śraddhāya*-with faith; *śune*-hears; *yei jana*-which person; *yateka vicāre*-as far as he analytically studies; *tata*-so far; *pāya*-he gets; *prema-dhana*-the riches of ecstatic love.



TRANSLATION



The more one hears the pastimes of Śrī Caitanya Mahāprabhu with faith, analytically studying them, the more one attains the ecstatic riches of love of Godhead.





TEXT 365





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



PURPORT



As usual the author concludes the chapter by reciting the names of Śrī Rūpa and Raghunātha and reinstating himself at their lotus feet.





SYNONYMS



*Thus end the Bhaktivedanta purports to Śrī Caitanya*-caritāmṛta, Madhya-līlā, Ninth Chapter, describing Śrī Caitanya Mahāprabhu's travels to many holy places in South India.





Chapter 10



The Lord's Return to Jagannātha Purī



While Śrī Caitanya Mahāprabhu was traveling in South India, Sārvabhauma the Bhaṭṭācārya had many talks with King Pratāparudra. When Mahārāja Pratāparudra requested the Bhaṭṭācārya to arrange an interview with the Lord, the Bhaṭṭācārya assured him that he would try to do so as soon as Caitanya Mahāprabhu returned from South India. When the Lord returned to Jagannātha Purī from His South Indian tour, He lived at the home of Kāśī Miśra. Sārvabhauma Bhaṭṭācārya introduced many Vaiṣṇavas to Śrī Caitanya Mahāprabhu after His return. The father of Rāmānanda Rāya, Bhavānanda Rāya, offered another son named Vāṇīnātha Paṭṭanāyaka for the Lord's service. Śrī Caitanya Mahāprabhu informed His associates about the pollution of Kṛṣṇadāsa brought about by his association with the Bhaṭṭathāris, and thus the Lord proposed to give him leave. Nityānanda Prabhu sent Kṛṣṇadāsa to Bengal to inform the Navadvīpa devotees about the Lord's return to Jagannātha Purī. All the devotees of Navadvīpa thus began arranging to come to Jagannātha Purī. At this time Paramānanda Purī was at Navadvīpa, and immediately upon hearing news of the Lord's return, he started for Jagannātha Purī accompanied by a brāhmaṇa named Kamalākānta. Puruṣottama Bhaṭṭācārya, a resident of Navadvīpa, was educated at Vārāṇasī. He accepted the renounced order from Caitanyānanda, but he took the name of Svarūpa. Thus he arrived at the lotus feet of Śrī Caitanya Mahāprabhu. After the demise of Śrī Īśvara Purī, his disciple Govinda, following his instructions, went to see Caitanya Mahāprabhu. Due to his relationship with Keśava Bhāratī, Brahmānanda Bhāratī was also respectfully received by Śrī Caitanya Mahāprabhu. When he arrived at Jagannātha Purī, he was advised to give up the deerskin clothing he wore. When Brahmānanda understood Śrī Caitanya Mahāprabhu correctly, he accepted Him as Kṛṣṇa himself. However, when Sārvabhauma Bhaṭṭācārya addressed Śrī Caitanya Mahāprabhu as Kṛṣṇa, the Lord immediately protested. In the meantime, Kāśīśvara Gosvāmī also came to see Caitanya Mahāprabhu. In this chapter, devotees from many different areas come to see Caitanya Mahāprabhu, and they are exactly like many rivers that come from many places to finally flow into the sea.





TEXT 1





*taṁ vande gaura*-jaladaṁ



svasya yo darśanāmṛtaiḥ



*vicchedāvagraha*-mlāna-



bhakta-śasyāny ajīvayat



SYNONYMS



*tam*-unto Him; *vande*-I offer my respectful obeisances; *gaura*-Śrī Caitanya Mahāprabhu; *jala*-dam-rain cloud; *svasya*-of Himself; *yaḥ*-He who; *darśana-amṛtaiḥ*-by the nectar of the audience; *viccheda*-because of separation; *avagraha*-scarcity of rain; *mlāna*-morose, dried up; *bhakta*-devotees; *śasyāni*-food grains; *ajīvayat*-saved.



TRANSLATION



I offer my respectful obeisances unto Lord Śrī Caitanya Mahāprabhu, who is compared to a cloud that pours water on fields of grain, which are like devotees suffering due to a shortage of rain. Separation from Śrī Caitanya Mahāprabhu is like a drought, but when the Lord returns, His presence is like a nectarean rain that falls on all the grains and saves them from perishing.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to all the devotees of Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Lord Caitanya All glories to Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of Lord Caitanya!





TEXT 3





pūrve yabe mahāprabhu calilā dakṣiṇe



pratāparudra rājā tabe bolāila sārvabhaume



SYNONYMS



*pūrve*-formerly; *yabe*-when; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *calilā*-departed; *dakṣiṇe*-for His South Indian tour; *pratāparudra*-Pratāparudra; *rājā*-the King; *tabe*-at that time; *bolāila*-called for; *sārvabhaume*-Sārvabhauma Bhaṭṭācārya.



TRANSLATION



When Śrī Caitanya Mahāprabhu departed for South India, King Pratāparudra called Sārvabhauma Bhaṭṭācārya to his palace.





TEXT 4





vasite āsana dila kari' namaskāre



mahāprabhura vārtā tabe puchila tāṅhāre



SYNONYMS



*vasite*-to sit; *āsana*-sitting place; *dila*-offered; *kari'*-doing; *namaskāre*-obeisances; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *vārtā*-news; *tabe*-at that time; *puchila*-inquired; *tāṅhāre*-from him.



TRANSLATION



When Sārvabhauma Bhaṭṭācārya met with the King, the King offered him a seat with all respects and inquired about news of Śrī Caitanya Mahāprabhu.





TEXT 5





śunilāṅa tomāra ghare eka mahāśaya



gauḍa ha-ite āilā, teṅho mahā-kṛpāmaya



SYNONYMS



*śunilāṅa*-I have heard; *tomāra*-your; *ghare*-at home; *eka*-one; *mahāśaya*-great personality; *gauḍa ha*-ite-from Bengal; *āilā*-has come; *teṅho*-He; *mahā-kṛpā-maya*-very merciful.



TRANSLATION



The King said to the Bhaṭṭācārya, "I have heard that a great personality has come from Bengal and is staying at your home. I have also heard that He is very, very merciful.





TEXT 6





tomāre bahu kṛpā kailā, kahe sarva-jana



kṛpā kari' karāha more tāṅhāra darśana



SYNONYMS



*tomāre*-unto you; *bahu kṛpā*-great mercy; *kailā*-showed; *kahe*-says; *sarva*-jana-everyone; *kṛpā kari'*-being merciful; *karāha*-arrange; *more*-for me; *tāṅhāra*-His; *darśana*-interview.



TRANSLATION



"I have also heard that this great personality has shown you great favor. At any rate, this is what I hear from many different people. Now, being merciful upon me, you should do me the favor of arranging an interview."





TEXT 7





bhaṭṭa kahe,-ye śunilā saba satya haya



tāṅra darśana tomāra ghaṭana nā haya



SYNONYMS



*bhaṭṭa kahe*-the Bhaṭṭācārya replied; *ye*-what; *śunilā*-you have heard; *saba*-all; *satya*-true; *haya*-is; *tāṅra darśana*-His interview; *tomāra*-of you; *ghaṭana*-happening; *nā haya*-is not.



TRANSLATION



The Bhaṭṭācārya replied, "All that you have heard is true, but as far as an interview is concerned, it is very difficult to arrange.





TEXT 8





virakta sannyāsī teṅho rahena nirjane



svapneha nā karena teṅho rāja-daraśane



SYNONYMS



*virakta*-detached; *sannyāsī*-in the renounced order; *teṅho*-He; *rahena*-keeps Himself; *nirjane*-in a solitary place; *svapneha*-even in dreams; *nā*-does not; *karena*-do; *teṅho*-He; *rāja*-daraśane-interview with a king.



TRANSLATION



"Śrī Caitanya Mahāprabhu is in the renounced order and is very much detached from worldly affairs. He stays in solitary places, and even in dreams He does not grant interviews to a king.





TEXT 9





tathāpi prakāre tomā karāitāma daraśana



samprati karilā teṅho dakṣiṇa gamana



SYNONYMS



*tathāpi*-yet; *prakāre*-somehow or other; *tomā*-you; *karāitāma*-I would have arranged; *daraśana*-interview; *samprati*-recently; *karilā*-has done; *teṅho*-He; *dakṣiṇa*-to the southern part of India; *gamana*-departure.



TRANSLATION



"Still, I would have tried to arrange your interview, but He has recently left to tour South India."





TEXT 10





rājā kahe,-jagannātha chāḍi' kene gelā



bhaṭṭa kahe,-mahāntera ei eka līlā



SYNONYMS



*rājā kahe*-the King said; *jagannātha chāḍi'*-leaving the place of Lord Jagannātha; *kene gelā*-why did He leave; *bhaṭṭa kahe*-Sārvabhauma Bhaṭṭācārya replied; *mahāntera*-of a great person; *ei*-this; *eka*-one; *līlā*-pastime.



TRANSLATION



The King asked, "Why has He left Jagannātha Purī?"



The Bhaṭṭācārya replied, "Such are the pastimes of a great personality.





TEXT 11





tīrtha pavitra karite kare tīrtha-bhramaṇa



sei chale nistāraye sāṁsārika jana



SYNONYMS



*tīrtha*-holy places; *pavitra karite*-to purify; *kare*-does; *tīrtha*-bhramaṇa-touring in places of pilgrimage; *sei chale*-on that plea; *nistāraye*-delivers; *sāṁsārika*-conditioned; *jana*-souls.



TRANSLATION



"Great saints go to holy places of pilgrimage in order to purify them. For that reason Caitanya Mahāprabhu is visiting many tīrthas and delivering many, many conditioned souls.





TEXT 12





bhavad-vidhā bhāgavatās



tīrthī-bhūtāḥ svayaṁ vibho



tīrthī-kurvanti tīrthāni



svāntaḥ-sthena gadā-bhṛtā



SYNONYMS



*bhavat*-your good self; *vidhāḥ*-like; *bhāgavatāḥ*-devotees; *tīrthī*-as holy places of pilgrimage; *bhūtāḥ*-existing; *svayam*-themselves; *vibho*-O almighty one; *tīrthī*-kurvanti-make into holy places of pilgrimage; *tīrthāni*-the holy places; *sva-antaḥ-sthena*-being situated in their hearts; *gadā-bhṛtā*-by the Personality of Godhead.



TRANSLATION



" 'Saints of your caliber are themselves places of pilgrimage. Because of their purity, they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.'



PURPORT



This verse, spoken by Mahārāja Yudhiṣṭhira to Vidura in *Śrīmad-Bhāgavatam* (1.13.10), is also quoted in the *Ādi-līlā* (1.63).





TEXT 13





vaiṣṇavera ei haya eka svabhāva niścala



teṅho jīva nahena, hana svatantra īśvara



SYNONYMS



*vaiṣṇavera*-of great devotees; *ei*-this; *haya*-is; *eka*-one; *svabhāva*-nature; *niścala*-unflinching; *teṅho*-He; *jīva*-conditioned soul; *nahena*-is not; *hana*-is; *svatantra*-independent; *īśvara*-controller.



TRANSLATION



"A Vaiṣṇava travels to places of pilgrimage to purify them and reclaim fallen conditioned souls. This is one of the duties of a Vaiṣṇava. Actually, Śrī Caitanya Mahāprabhu is not a living entity but the Supreme Personality of Godhead Himself. Consequently, He is a fully independent controller, yet in His position as a devotee, He carries out the activities of a devotee."



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura points out that because there are many permanent residents in holy places who do not precisely follow the rules and regulations governing living in a sacred place, exalted devotees have to go to these places to reclaim such persons. This is the business of a Vaiṣṇava. A Vaiṣṇava is unhappy to see others materially enmeshed. Śrī Caitanya Mahāprabhu taught these activities of a Vaiṣṇava although He is the worshipable Deity of all Vaiṣṇavas, the complete and independent Supreme Personality of Godhead. He is pūrṇaḥ śuddho nitya-muktaḥ-complete, completely uncontaminated and eternally liberated. He is sanātana, for He has no beginning or end.





TEXT 14





rājā kahe,-tāṅre tumi yāite kene dile



pāya paḍi' yatna kari' kene nā rākhile



SYNONYMS



*rājā kahe*-the King said; *tāṅre*-Him; *tumi*-you; *yāite*-to go; *kene*-why; *dile*-allowed; *pāya*-at His lotus feet; *paḍi'*-falling; *yatna kari'*-endeavoring very much; *kene*-why; *nā*-not; *rākhile*-kept.



TRANSLATION



Upon hearing this, the King replied, "Why did you allow Him to leave? Why didn't you fall at His lotus feet and keep Him here?"





TEXT 15





bhaṭṭācārya kahe,-teṅho svayaṁ īśvara svatantra



sākṣāt śrī-kṛṣṇa, teṅho nahe para-tantra



SYNONYMS



*bhaṭṭācārya kahe*-Sārvabhauma replied; *teṅho*-He; *svayam*-personally; *īśvara*-the Supreme Personality of Godhead; *svatantra*-independent; *sākṣāt*-directly; *śrī-kṛṣṇa*-Lord Kṛṣṇa; *teṅho*-He; *nahe*-is not; *para*-tantra-dependent on anyone.



TRANSLATION



Sārvabhauma Bhaṭṭācārya replied, "Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead Himself and is completely independent. Being Lord Kṛṣṇa Himself, He is not dependent on anyone.





TEXT 16





tathāpi rākhite tāṅre bahu yatna kailuṅ



īśvarera svatantra icchā, rākhite nāriluṅ



SYNONYMS



*tathāpi*-still; *rākhite*-to keep; *tāṅre*-Him; *bahu*-various; *yatna*-endeavors; *kailuṅ*-I made; *īśvarera*-of the Supreme Personality of Godhead; *svatantra*-independent; *icchā*-desire; *rākhite*-to keep; *nāriluṅ*-I was unable.



TRANSLATION



"Still, I endeavored very hard to keep Him here, but because He is the Supreme Personality of Godhead and completely independent, I was not successful."





TEXT 17





rājā kahe,-bhaṭṭa tumi vijña-śiromaṇi



tumi tāṅre 'kṛṣṇa' kaha, tāte satya māni



SYNONYMS



*rājā kahe*-the King said; *bhaṭṭa*-Sārvabhauma Bhaṭṭācārya; *tumi*-you; *vijña-śiromaṇi*-the most experienced learned scholar; *tumi*-you; *tāṅre*-Him; *kṛṣṇa kaha*-address as Lord Kṛṣṇa; *tāte*-your statement; *satya māni*-I accept as true.



TRANSLATION



The King said, "Bhaṭṭācārya, you are the most learned and experienced person I know. Therefore when you address Śrī Caitanya Mahāprabhu as Lord Kṛṣṇa, I accept this as the truth.



PURPORT



This is the way to advance in spiritual science. One must accept the words of an ācārya, a bona fide spiritual master, to clear the path for spiritual advancement. This is the secret of success. However, one's guide must be a spiritual master who is actually an unalloyed devotee strictly following the instructions of the previous ācārya without deviation. Whatever the spiritual master says must be accepted by the disciple. Only then is success certain. This is the Vedic system.





Sārvabhauma Bhaṭṭācārya was a brāhmaṇa and a realized soul, whereas Pratāparudra was a kṣatriya. Kṣatriya kings used to obey very faithfully the orders of learned brāhmaṇas and saintly persons, and in this way they would rule their country. Similarly, vaiśyas used to follow the king's orders, and śūdras used to serve the three higher castes. In this way the brāhmaṇas, kṣatriyas, vaiśyas and śūdras used to live cooperatively, performing their respective duties. Consequently society was peaceful, and people were able to discharge the duties of Kṛṣṇa consciousness. Thus they were happy in this life and able to return home, back to Godhead.





TEXT 18





punarapi ihāṅ tāṅra haile āgamana



eka-bāra dekhi' kari saphala nayana



SYNONYMS



*punarapi*-again; *ihāṅ*-here; *tāṅra*-His; *haile*-when there is; *āgamana*-arrival; *eka*-bāra-once; *dekhi'*-seeing; *kari*-I make; *sa*-phala-fruitful; *nayana*-my eyes.



TRANSLATION



"When Śrī Caitanya Mahāprabhu returns again, I wish to see Him just once in order to make my eyes perfect."





TEXT 19





bhaṭṭācārya kahe,-teṅho āsibe alpa-kāle



rahite tāṅre eka sthāna cāhiye virale



SYNONYMS



*bhaṭṭācārya kahe*-Sārvabhauma Bhaṭṭācārya replied; *teṅho*-He; *āsibe*-will come; *alpa-kāle*-very soon; *rahite*-to keep; *tāṅre*-Him; *eka*-one; *sthāna*-place; *cāhiye*-I want; *virale*-secluded.



TRANSLATION



Sārvabhauma Bhaṭṭācārya replied, "His Holiness Lord Śrī Caitanya Mahāprabhu will return very soon. I wish to have a nice place ready for Him, a place solitary and peaceful.





TEXT 20





ṭhākurera nikaṭa, āra ha-ibe nirjane



e-mata nirṇaya kari' deha' eka sthāne



SYNONYMS



*ṭhākurera nikaṭa*-near the place of Lord Jagannātha; *āra*-also; *ha*-ibe-must be; *nirjane*-secluded; *e-mata*-in this way; *nirṇaya kari'*-considering carefully; *deha'*-please give; *eka sthāne*-one place.



TRANSLATION



"Lord Caitanya's residence should be very much secluded and also near the temple of Jagannātha. Please consider this proposal and give me a nice place for Him."





TEXT 21





rājā kahe,-aiche kāśī-miśrera bhavana



ṭhākurera nikaṭa, haya parama nirjana



SYNONYMS



*rājā kahe*-the King replied; *aiche*-exactly like that; *kāśī-miśrera bhavana*-the house of Kāśī Miśra; *ṭhākurera nikaṭa*-near Lord Jagannātha; *haya*-is; *parama*-very much; *nirjana*-secluded.



TRANSLATION



The King replied, "Kāśī Miśra's house is exactly what you require. It is near the temple and is very much secluded, calm and quiet."





TEXT 22





eta kahi' rājā rahe utkaṇṭhita hañā



bhaṭṭācārya kāśī-miśre kahila āsiyā



SYNONYMS



*eta kahi'*-saying this; *rājā*-the King; *rahe*-remained; *utkaṇṭhita*-very anxious; *hañā*-being; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *kāśī*-miśre-unto Kāśī Miśra; *kahila*-said; *āsiyā*-coming.



TRANSLATION



After saying this, the King became very anxious for the Lord to return. Sārvabhauma Bhaṭṭācārya then went to Kāśī Miśra to convey the King's desire.





TEXT 23





kāśī-miśra kahe,-āmi baḍa bhāgyavān



mora gṛhe 'prabhu-pādera' habe avasthāna



SYNONYMS



*kāśī*-miśra kahe-Kāśī Miśra said; *āmi*-I; *baḍa*-very much; *bhāgyavān*-fortunate; *mora gṛhe*-in my home; *prabhu-pādera*-of the Lord of the prabhus; *habe*-there will be; *avasthāna*-staying.



TRANSLATION



When Kāśī Miśra heard the proposal, he said, "I am very fortunate that Śrī Caitanya Mahāprabhu, the Lord of all prabhus, will stay at my home."



PURPORT



In this verse the word prabhupāda, referring to Śrī Caitanya Mahāprabhu, is significant. Regarding this, Śrīla Bhaktisiddhānta Sarasvatī Gosvāmī Prabhupāda comments, "Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead Himself, Śrī Kṛṣṇa, and all His servants address Him as Prabhupāda. This means that there are many prabhus taking shelter under His lotus feet." The pure Vaiṣṇava is addressed as prabhu, and this address is an etiquette observed between Vaiṣṇavas. When many prabhus remain under the shelter of the lotus feet of another prabhu, the address Prabhupāda is given. Śrī Nityānanda Prabhu and Śrī Advaita Prabhu are also addressed as Prabhupāda. Śrī Caitanya Mahāprabhu, Śrī Advaita Prabhu and Śrī Nityānanda Prabhu are all viṣṇu-tattva, the Supreme Personality of Godhead, Lord Viṣṇu. Therefore all living entities are under Their lotus feet. Lord Viṣṇu is the eternal Lord of everyone, and the representative of Lord Viṣṇu is the Lord's confidential servant. Such a person acts as the spiritual master for neophyte Vaiṣṇavas; therefore the spiritual master is as respectable as Śrī Kṛṣṇa Caitanya or Lord Viṣṇu Himself. For this reason the spiritual master is addressed as Oṁ Viṣṇupāda or Prabhupāda. The ācārya, the spiritual master, is generally respected by others as Śrīpāda, and the initiated Vaiṣṇavas are addressed as Prabhu. Prabhu, Prabhupāda and Viṣṇupāda are described in revealed scriptures like *Śrīmad-Bhāgavatam*, *Caitanya-caritāmṛta* and *Caitanya-bhāgavata*. In this regard, these scriptures present evidence accepted by unalloyed devotees.





The prākṛta-sahajiyās are not even worthy of being called Vaiṣṇavas. They think that only caste gosvāmīs should be called Prabhupāda. Such ignorant sahajiyās call themselves vaiṣṇava-dāsa-anudāsa, which means the servant of the servant of the Vaiṣṇavas. However, they are opposed to addressing a pure Vaiṣṇava as Prabhupāda. In other words, they are envious of a bona fide spiritual master who is addressed as Prabhupāda, and they commit offenses by considering a bona fide spiritual master an ordinary human being or a member of a certain caste. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura describes such sahajiyās as most unfortunate. Because of their misconceptions, they fall into a hellish condition.





TEXT 24





ei-mata puruṣottama-vāsī yata jana



prabhuke milite sabāra utkaṇṭhita mana



SYNONYMS



*ei-mata*-in this way; *puruṣottama-vāsī*-the residents of Jagannātha Purī; *yata*-all; *jana*-persons; *prabhuke*-Lord Śrī Caitanya Mahāprabhu; *milite*-to meet; *sabāra*-of everyone; *utkaṇṭhita*-anxious; *mana*-mind.



TRANSLATION



Thus all the residents of Jagannātha Purī, which is also known as Puruṣottama, became anxious to meet Śrī Caitanya Mahāprabhu again.





TEXT 25





sarva-lokera utkaṇṭhā yabe atyanta bāḍila



mahāprabhu dakṣiṇa haite tabahi āila



SYNONYMS



*sarva-lokera*-of all people; *utkaṇṭhā*-anxieties; *yabe*-when; *atyanta*-very much; *bāḍila*-increased; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *dakṣiṇa haite*-from South India; *tabahi*-at that very time; *āila*-returned.



TRANSLATION



When all the residents of Jagannātha Purī became extremely anxious to meet the Lord again, He returned from South India.





TEXT 26





śuni' ānandita haila sabākāra mana



sabe āsi' sārvabhaume kaila nivedana



SYNONYMS



*śuni'*-hearing; *ānandita*-happy; *haila*-were; *sabākāra*-of everyone; *mana*-the minds; *sabe āsi'*-everyone coming; *sārvabhaume*-unto Sārvabhauma Bhaṭṭācārya; *kaila*-did; *nivedana*-submission.



TRANSLATION



Hearing of the Lord's return, everyone became very happy, and they all went to Sārvabhauma Bhaṭṭācārya and spoke to him as follows.





TEXT 27





prabhura sahita āmā-sabāra karāha milana



tomāra prasāde pāi prabhura caraṇa



SYNONYMS



*prabhura sahita*-with Śrī Caitanya Mahāprabhu; *āmā-sabāra*-of all of us; *karāha*-arrange; *milana*-meeting; *tomāra*-your; *prasāde*-by mercy; *pāi*-we get; *prabhura caraṇa*-the lotus feet of the Lord.



TRANSLATION



"Please arrange our meeting with Śrī Caitanya Mahāprabhu. It is only by your mercy that we can attain the shelter of the lotus feet of the Lord."





TEXT 28





bhaṭṭācārya kahe,-kāli kāśī-miśrera ghare



prabhu yāibena, tāhāṅ milāba sabāre



SYNONYMS



*bhaṭṭācārya kahe*-the Bhaṭṭācārya replied; *kāli*-tomorrow; *kāśī-miśrera ghare*-in the house of Kāśī Miśra; *prabhu*-the Lord; *yāibena*-will go; *tāhāṅ*-there; *milāba sabāre*-I shall arrange for a meeting with all of you.



TRANSLATION



The Bhaṭṭācārya replied to the people, "Tomorrow the Lord will be at the house of Kāśī Miśra. I shall arrange for you all to meet Him."





TEXT 29





āra dina mahāprabhu bhaṭṭācāryera saṅge



jagannātha daraśana kaila mahā-raṅge



SYNONYMS



*āra dina*-the next day; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhaṭṭācāryera saṅge*-with Sārvabhauma Bhaṭṭācārya; *jagannātha*-of Lord Jagannātha; *daraśana*-visiting the temple; *kaila*-did; *mahā*-raṅge-with great enthusiasm.



TRANSLATION



The next day Śrī Caitanya Mahāprabhu arrived and went with Sārvabhauma Bhaṭṭācārya, with great enthusiasm, to see the temple of Lord Jagannātha.





TEXT 30





mahā-prasāda diyā tāhāṅ mililā sevaka-gaṇa



mahāprabhu sabākāre kaila āliṅgana



SYNONYMS



*mahā*-prasāda-remnants of the food of Lord Jagannātha; *diyā*-delivering; *tāhāṅ*-there; *mililā*-met; *sevaka-gaṇa*-the servants of Lord Jagannātha; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *sabākāre*-unto all of them; *kaila*-did; *āliṅgana*-embracing.



TRANSLATION



All the servants of Lord Jagannātha delivered remnants of the Lord's food to Śrī Caitanya Mahāprabhu. In return, Caitanya Mahāprabhu embraced them all.





TEXT 31





darśana kari' mahāprabhu calilā bāhire



bhaṭṭācārya ānila tāṅre kāśī-miśra-ghare



SYNONYMS



*darśana kari'*-seeing Lord Jagannātha; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *calilā*-departed; *bāhire*-outside; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *ānila*-brought; *tāṅre*-Him; *kāśī-miśra-ghare*-to the house of Kāśī Miśra.



TRANSLATION



After seeing Lord Jagannātha, Śrī Caitanya Mahāprabhu left the temple. The Bhaṭṭācārya then took Him to the house of Kāśī Miśra.





TEXT 32





kāśī-miśra āsi' paḍila prabhura caraṇe



gṛha-sahita ātmā tāṅre kaila nivedane



SYNONYMS



*kāśī*-miśra-Kāśī Miśra; *āsi'*-coming; *paḍila*-fell down; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *caraṇe*-at the lotus feet; *gṛha*-sahita-with his house; *ātmā*-his personal self; *tāṅre*-unto Him; *kaila*-did; *nivedane*-submission.



TRANSLATION



When Śrī Caitanya Mahāprabhu arrived at his house, Kāśī Miśra immediately fell down at His lotus feet and surrendered himself and all his possessions.





TEXT 33





prabhu catur-bhuja-mūrti tāṅre dekhāila



ātmasāt kari' tāre āliṅgana kaila



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *catur*-bhuja-mūrti-four-armed form; *tāṅre*-unto him; *dekhāila*-showed; *ātmasāt kari'*-accepting; *tāre*-him; *āliṅgana kaila*-embraced.



TRANSLATION



Śrī Caitanya Mahāprabhu then showed Kāśī Miśra His four-armed form. Then, accepting him for His service, the Lord embraced him.





TEXT 34





tabe mahāprabhu tāhāṅ vasilā āsane



caudike vasilā nityānandādi bhakta-gaṇe



SYNONYMS



*tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāhāṅ*-there; *vasilā*-sat down; *āsane*-on His seat; *cau*-dike-on four sides; *vasilā*-sat down; *nityānanda-ādi*-headed by Lord Nityānanda; *bhakta-gaṇe*-all the devotees.



TRANSLATION



Śrī Caitanya Mahāprabhu next sat down at the place prepared for Him, and all the devotees, headed by Lord Nityānanda Prabhu, surrounded Him.





TEXT 35





sukhī hailā dekhi' prabhu vāsāra saṁsthāna



yei vāsāya haya prabhura sarva-samādhāna



SYNONYMS



*sukhī hailā*-became very happy; *dekhi'*-by seeing; *prabhu*-Śrī Caitanya Mahāprabhu; *vāsāra*-of the residential quarters; *saṁsthāna*-situation; *yei vāsāya*-at which place; *haya*-there is; *prabhura*-of Śrī Caitanya Mahāprabhu; *sarva*-samādhāna-fulfillment of all necessities.



TRANSLATION



Śrī Caitanya Mahāprabhu was very happy to see His residential quarters, in which all His necessities were taken care of.





TEXT 36





sārvabhauma kahe,-prabhu, yogya tomāra vāsā



tumi aṅgīkāra kara,-kāśī-miśrera āśā



SYNONYMS



*sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *kahe*-said; *prabhu*-my dear Lord; *yogya*-just befitting; *tomāra*-Your; *vāsā*-residential quarters; *tumi*-You; *aṅgīkāra kara*-accept; *kāśī-miśrera āśā*-the hope of Kāśī Miśra.



TRANSLATION



Sārvabhauma Bhaṭṭācārya said, "This place is just befitting You. Please accept it. It is the hope of Kāśī Miśra that You do."





TEXT 37





prabhu kahe,-ei deha tomā-sabākāra



yei tumi kaha, sei sammata āmāra



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *ei deha*-this body; *tomā*-sabākāra-belongs to all of you; *yei*-whatever; *tumi*-you; *kaha*-say; *sei*-that; *sammata āmāra*-accepted by Me.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "My body belongs to all of you. Therefore I agree to whatever you say."





TEXT 38





tabe sārvabhauma prabhura dakṣiṇa-pārśve vasi'



milāite lāgilā saba puruṣottama-vāsī



SYNONYMS



*tabe*-thereafter; *sārvabhauma*-Sārvabhauma; *prabhura*-of Śrī Caitanya Mahāprabhu; *dakṣiṇa-pārśve*-by the right side; *vasi'*-sitting; *milāite*-to introduce; *lāgilā*-began; *saba*-all; *puruṣottama*-vāsī-residents of Puruṣottama (Jagannātha Purī).



TRANSLATION



After this, Sārvabhauma Bhaṭṭācārya, sitting at the right hand of the Lord, began to introduce all the inhabitants of Puruṣottama, Jagannātha Purī.





TEXT 39





ei saba loka, prabhu, vaise nīlācale



utkaṇṭhita hañāche sabe tomā milibāre



SYNONYMS



*ei saba loka*-all these people; *prabhu*-my Lord; *vaise*-reside; *nīlācale*-at Jagannātha Purī; *utkaṇṭhita hañāche*-they have become very anxious; *sabe*-all; *tomā*-You; *milibāre*-to meet.



TRANSLATION



The Bhaṭṭācārya said, "My dear Lord, all these people who are residents of Nīlācala, Jagannātha Purī, have been very anxious to meet You.





TEXT 40





tṛṣita cātaka yaiche kare hāhākāra



taiche ei saba,-sabe kara aṅgīkāra



SYNONYMS



*tṛṣita*-thirsty; *cātaka*-the cātaka bird; *yaiche*-just as; *kare*-does; *hāhā*-kāra-vibration of disappointment; *taiche*-similarly; *ei saba*-all of these; *sabe*-all of them; *kara aṅgīkāra*-kindly accept.



TRANSLATION



"In Your absence all these people have been exactly like thirsty cātaka birds crying in disappointment. Kindly accept them."





TEXT 41





jagannātha-sevaka ei, nāma-janārdana



anavasare kare prabhura śrī-aṅga-sevana



SYNONYMS



*jagannātha*-sevaka-servitor of Lord Jagannātha; *ei*-this; *nāma*-named; *janārdana*-Janārdana; *anavasare*-during the time of renovation; *kare*-does; *prabhura*-of the Lord; *śrī-aṅga*-of the transcendental body; *sevana*-service.



TRANSLATION



Sārvabhauma Bhaṭṭācārya first introduced Janārdana, saying, "Here is Janārdana, servant of Lord Jagannātha. He renders service to the Lord when it is time to renovate His transcendental body."



PURPORT



During Anavasara, after the Snāna-yātrā ceremony, Lord Jagannātha is absent from the temple for fifteen days so He can be renovated. This occurs annually. Janārdana, who is here being introduced to Śrī Caitanya Mahāprabhu, was rendering this service at the time. The renovation of Lord Jagannātha is also known as Nava-yauvana, which indicates that the Jagannātha Deity is being fully restored to youth.





TEXT 42





kṛṣṇadāsa-nāma ei suvarṇa-vetra-dhārī



śikhi māhāti-nāma ei likhanādhikārī



SYNONYMS



*kṛṣṇadāsa*-Kṛṣṇadāsa; *nāma*-named; *ei*-this; *suvarṇa*-golden; *vetra*-dhārī-carrier of the cane; śikhi māhāti-Śikhi Māhiti; *nāma*-named; *ei*-this; *likhana*-adhikārī-entrusted with writing.



TRANSLATION



Sārvabhauma Bhaṭṭācārya continued, "This is Kṛṣṇadāsa, who carries a golden cane, and here is Śikhi Māhiti, who is in charge of writing.



PURPORT



The person in charge of writing is also called deula-karaṇa-pada-prāpta karmacārī. He is employed especially to write the calendar called Mātalā-pāṅji.





TEXT 43





pradyumna-miśra iṅha vaiṣṇava pradhāna



jagannāthera mahā-soyāra iṅha 'dāsa' nāma



SYNONYMS



*pradyumna*-miśra-Pradyumna Miśra; *iṅha*-this person; *vaiṣṇava pradhāna*-chief of all the Vaiṣṇavas; *jagannāthera*-of Lord Jagannātha; *mahā*-soyāra-great servitor; *iṅha*-this; *dāsa nāma*-designated as Dāsa.



TRANSLATION



"This is Pradyumna Miśra, who is chief of all Vaiṣṇavas. He is a great servitor of Jagannātha, and his name is Dāsa.



PURPORT



In Orissa most of the brāhmaṇas have the title Dāsa. Generally it is understood that the word dāsa refers to those other than the brāhmaṇas, but in Orissa the brāhmaṇas use the Dāsa title. This is confirmed by Culli Bhaṭṭa. Actually, everyone is dāsa because everyone is a servant of the Supreme Personality of Godhead. In that sense, the bona fide brāhmaṇa has first claim to the appellation dāsa. Therefore in this case the designation dāsa is not incompatible.





TEXT 44





murāri māhāti iṅha-śikhi-māhātira bhāi



tomāra caraṇa vinu āra gati nāi



SYNONYMS



*murāri māhāti*-Murāri Māhiti; *iṅha*-this; *śikhi-māhātira*-of Śikhi Māhiti; *bhāi*-younger brother; *tomāra*-Your; *caraṇa*-lotus feet; *vinu*-without; *āra*-any other; *gati*-destination; *nāi*-he does not have.



TRANSLATION



"This is Murāri Māhiti, the brother of Śikhi Māhiti. He has nothing other than Your lotus feet.





TEXT 45





candaneśvara, siṁheśvara, murāri brāhmaṇa



viṣṇudāsa,-iṅha dhyāye tomāra caraṇa



SYNONYMS



*candaneśvara*-Candaneśvara; *siṁheśvara*-Siṁheśvara; *murāri brāhmaṇa*-the brāhmaṇa named Murāri; *viṣṇudāsa*-Viṣṇudāsa; *iṅha*-all of them; *dhyāye*-meditate; *tomāra*-Your; *caraṇa*-on the lotus feet.



TRANSLATION



"Here are Candaneśvara, Siṁheśvara, Murāri Brāhmaṇa and Viṣṇudāsa. They are all constantly engaged in meditating on Your lotus feet.





TEXT 46





prahararāja mahāpātra iṅha mahā-mati



paramānanda mahāpātra iṅhāra saṁhati



SYNONYMS



*prahararāja*-Prahararāja; *mahāpātra*-Mahāpātra; *iṅha*-this; *mahā-mati*-very intelligent; *paramānanda mahāpātra*-Paramānanda Mahāpātra; *iṅhāra*-of him; *saṁhati*-combination.



TRANSLATION



"This is Paramānanda Prahararāja, who is also known as Mahāpātra. He is very, very intelligent.



PURPORT



Prahararāja is a designation given to brāhmaṇas who represent the king when the throne is vacant. In Orissa, between the time of a king's death and the enthronement of another king, a representative must sit on the throne. This representative is called Prahararāja. The Prahararāja is generally selected from a family of priests close to the king. During the time of Śrī Caitanya Mahāprabhu, the Prahararāja was Paramānanda Prahararāja.





TEXT 47





e-saba vaiṣṇava-ei kṣetrera bhūṣaṇa



ekānta-bhāve cinte sabe tomāra caraṇa



SYNONYMS



*e-saba vaiṣṇava*-all these pure devotees; *ei kṣetrera*-of this holy place; *bhūṣaṇa*-ornaments; *ekānta*-bhāve-without deviation; *cinte*-meditate; *sabe*-all; *tomāra caraṇa*-on Your lotus feet.



TRANSLATION



"All these pure devotees serve as ornaments to Jagannātha Purī. They are always undeviatingly meditating upon Your lotus feet."





TEXT 48





tabe sabe bhūme paḍe daṇḍavat hañā



sabā āliṅgilā prabhu prasāda kariyā



SYNONYMS



*tabe*-thereafter; *sabe*-all of them; *bhūme*-on the ground; *paḍe*-fell down; *daṇḍa*-vat-flat like rods; *hañā*-becoming; *sabā*-all of them; *āliṅgilā*-embraced; *prabhu*-Śrī Caitanya Mahāprabhu; *prasāda kariyā*-being very merciful.



TRANSLATION



After this introduction, everyone fell to the ground like rods. Being very merciful upon them all, Śrī Caitanya Mahāprabhu embraced each one of them.





TEXT 49





hena-kāle āilā tathā bhavānanda rāya



cāri-putra-saṅge paḍe mahāprabhura pāya



SYNONYMS



*hena*-kāle-at this time; *āilā*-came; *tathā*-there; *bhavānanda rāya*-Bhavānanda Rāya; *cāri*-putra-saṅge-with four of his sons; *paḍe*-fell down; *mahāprabhura pāya*-at the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



At this time Bhavānanda Rāya appeared with four of his sons, and all of them fell down at the lotus feet of Śrī Caitanya Mahāprabhu.



PURPORT



Bhavānanda Rāya had five sons, one of whom was the exalted personality known as Rāmānanda Rāya. Bhavānanda Rāya first met Śrī Caitanya Mahāprabhu after His return from South India. At that time Rāmānanda Rāya was still serving at his government post; therefore when Bhavānanda Rāya went to see Śrī Caitanya Mahāprabhu, he went with his other four sons. They were named Vāṇīnātha, Gopīnātha, Kalānidhi and Sudhānidhi. A description of Bhavānanda Rāya and his five sons is given in the *Ādi-līlā* (10.133-34).





TEXT 50





sārvabhauma kahe,-ei rāya bhavānanda



iṅhāra prathama putra-rāya rāmānanda



SYNONYMS



*sārvabhauma kahe*-Sārvabhauma Bhaṭṭācārya continued to speak; *ei*-this person; *rāya bhavānanda*-Bhavānanda Rāya; *iṅhāra*-his; *prathama putra*-first son; *rāya rāmānanda*-Rāmānanda Rāya.



TRANSLATION



Sārvabhauma Bhaṭṭācārya continued, "This is Bhavānanda Rāya, the father of Śrī Rāmānanda Rāya, who is his first son."





TEXT 51





tabe mahāprabhu tāṅre kaila āliṅgana



stuti kari' kahe rāmānanda-vivaraṇa



SYNONYMS



*tabe*-thereupon; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *kaila*-did; *āliṅgana*-embracing; *stuti kari'*-praising very highly; *kahe*-said; *rāmānanda*-of Rāmānanda Rāya; *vivaraṇa*-description.



TRANSLATION



Śrī Caitanya Mahāprabhu embraced Bhavānanda Rāya and with great respect spoke of his son Rāmānanda Rāya.





TEXT 52





rāmānanda-hena ratna yāṅhāra tanaya



tāṅhāra mahimā loke kahana nā yāya



SYNONYMS



*rāmānanda*-hena-like Rāmānanda Rāya; *ratna*-jewel; *yāṅhāra*-whose; *tanaya*-son; *tāṅhāra*-his; *mahimā*-glorification; *loke*-within this world; *kahana*-to describe; *nā*-not; *yāya*-is possible.



TRANSLATION



Śrī Caitanya Mahāprabhu honored Bhavānanda Rāya by saying, "The glories of a person who has a jewel of a son like Rāmānanda Rāya cannot be described within this mortal world.





TEXT 53





sākṣāt pāṇḍu tumi, tomāra patnī kuntī



pañca-pāṇḍava tomāra pañca-putra mahā-mati



SYNONYMS



*sākṣāt pāṇḍu*-directly Mahārāja Pāṇḍu; *tumi*-you; *tomāra*-your; *patnī*-wife; *kuntī*-like Kuntīdevī; *pañca*-pāṇḍava-five Pāṇḍavas; *tomāra*-your; *pañca*-putra-five sons; *mahā-mati*-all highly intellectual.



TRANSLATION



"You are Mahārāja Pāṇḍu himself, and your wife is Kuntīdevī herself. All your highly intellectual sons are representatives of the five Pāṇḍavas."





TEXT 54





rāya kahe,-āmi śūdra, viṣayī, adhama



tabu tumi sparśa,-ei īśvara-lakṣaṇa



SYNONYMS



*rāya kahe*-Bhavānanda Rāya replied; *āmi śūdra*-I belong to the fourth class of the social divisions; *viṣayī*-engaged in mundane affairs; *adhama*-very much fallen; *tabu*-still; *tumi*-You; *sparśa*-touch; *ei*-this; *īśvara*-lakṣaṇa-sign of the Supreme Personality of Godhead.



TRANSLATION



After hearing Śrī Caitanya Mahāprabhu's praise, Bhavānanda Rāya submitted, "I am in the fourth class of the social order, and I engage in mundane affairs. Although I am very much fallen, You have still touched me. This is proof that You are the Supreme Personality of Godhead."



PURPORT



As stated in the *Bhagavad-gītā* (5.18):





vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ



"The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste]."





Those who are highly advanced in spiritual understanding do not care about a person's material condition. A spiritually advanced person sees the spiritual identity of every living being, and consequently he makes no distinction between a learned brāhmaṇa, a dog, a caṇḍāla or anyone else. He is not influenced by the material body but sees a person's spiritual identity. Consequently Bhavānanda Rāya appreciated Śrī Caitanya Mahāprabhu's statement, which showed that the Lord did not consider the social position of Bhavānanda Rāya, who belonged to the śūdra caste engaged in mundane activities. Rather, the Lord considered the spiritual position of Bhavānanda Rāya, along with that of Rāmānanda Rāya and his brothers. The servant of the Lord is also similarly inclined. He gives shelter to any person-any living entity-regardless of whether he belongs to a brāhmaṇa family or a caṇḍāla family. The spiritual master reclaims all people and encourages everyone in spiritual life. By taking shelter of such a devotee, one can make his life successful. As confirmed in *Śrīmad-Bhāgavatam* (2.4.18):



kirāta-hūṇāndhra-pulinda-pulkaśā

ābhīra-śumbhā yavanāḥ khasādayaḥ

ye 'nye ca pāpā yad-apāśrayāśrayāḥ

śudhyanti tasmai prabhaviṣṇave namaḥ



"Members of the Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana and Khasa races, and even others addicted to sinful acts, can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him."





Whoever takes shelter of the Supreme Personality of Godhead or His pure devotee is elevated to the spiritual order and purified from material contamination. This is also confirmed by Kṛṣṇa in the *Bhagavad-gītā* (9.32):



māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim



"O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants] and śūdras [workers]-can attain the supreme destination."





TEXT 55





nija-gṛha-vitta-bhṛtya-pañca-putra-sane



ātmā samarpiluṅ āmi tomāra caraṇe



SYNONYMS



*nija*-own; *gṛha*-house; *vitta*-wealth; *bhṛtya*-servants; *pañca*-putra-five sons; *sane*-with; *ātmā*-self; *samarpiluṅ*-surrender; *āmi*-I; *tomāra*-Your; *caraṇe*-at the lotus feet.



TRANSLATION



Appreciating Śrī Caitanya Mahāprabhu's favor, Bhavānanda Rāya also said, "Along with my home, riches, servants and five sons, I surrender myself at Your lotus feet.



PURPORT



This is the process of surrender. As Śrīla Bhaktivinoda Ṭhākura sings:





mānasa, deha, geha, yo kichu mora

arpiluṅ tuyā pade nanda-kiśora!



(Śaraṇāgati)





When one surrenders unto the lotus feet of the Lord, he does so with everything in his possession-his house, his body, his mind and whatever else he possesses. If there is any obstruction to this surrendering process, one should immediately give it up without attachment. If one can surrender with all his family members, there is no need to take sannyāsa. However, if the surrendering process is hampered by so-called family members, one should immediately give them up to complete the surrendering process.





TEXT 56





ei vāṇīnātha rahibe tomara caraṇe



yabe yei ājñā, tāhā karibe sevane



SYNONYMS



*ei vāṇīnātha*-this Vāṇīnātha; *rahibe*-will remain; *tomāra caraṇe*-at Your lotus feet; *yabe*-when; *yei*-whatever; *ājñā*-order; *tāhā*-that; *karibe*-will execute; *sevane*-service.



TRANSLATION



"This son Vāṇīnātha will remain at Your lotus feet to always immediately attend to Your orders and serve You.





TEXT 57





ātmīya-jñāne more saṅkoca nā karibe



yei yabe icchā, tabe sei ājñā dibe



SYNONYMS



*ātmīya-jñāne*-by considering as a relative; *more*-me; *saṅkoca*-hesitation; *nā*-do not; *karibe*-do; *yei*-whatever; *yabe*-whenever; *icchā*-Your desire; *tabe*-then; *sei*-that; *ājñā*-order; *dibe*-kindly give.



TRANSLATION



"My dear Lord, please consider me Your relative. Do not hesitate to order whatever You desire at any time You desire it."





TEXT 58





prabhu kahe,-ki saṅkoca, tumi naha para



janme janme tumi āmāra savaṁśe kiṅkara



SYNONYMS



*prabhu kahe*-the Lord replied; *ki saṅkoca*-what hesitation; *tumi*-you; *naha*-are not; *para*-outsider; *janme janme*-birth after birth; *tumi*-you; *āmāra*-My; *sa*-vaṁśe-with family members; *kiṅkara*-servant.



TRANSLATION



Śrī Caitanya Mahāprabhu accepted Bhavānanda Rāya's offer, saying, "I accept without hesitation because you are not an outsider. Birth after birth you have been My servant along with your family members.





TEXT 59





dina-pāṅca-sāta bhitare āsibe rāmānanda



tāṅra saṅge pūrṇa habe āmāra ānanda



SYNONYMS



*dina*-pāṅca-sāta-five or seven days; *bhitare*-within; *āsibe*-will come; *rāmānanda*-Rāmānanda; *tāṅra saṅge*-with him; *pūrṇa habe*-will be full; *āmāra*-My; *ānanda*-pleasure.



TRANSLATION



"Śrī Rāmānanda Rāya is coming within five to seven days. As soon as he arrives, My desires will be fulfilled. I take great pleasure in his company."





TEXT 60





eta bali' prabhu tāṅre kaila āliṅgana



tāṅra putra saba śire dharila caraṇa



SYNONYMS



*eta bali'*-saying this; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *kaila*-did; *āliṅgana*-embracing; *tāṅra putra*-his sons; *saba*-all; *śire*-on the head; *dharila*-kept; *caraṇa*-His feet.



TRANSLATION



Saying this, Śrī Caitanya Mahāprabhu embraced Bhavānanda Rāya. The Lord then touched the heads of his sons with His lotus feet.





TEXT 61





tabe mahāprabhu tāṅre ghare pāṭhāila



vāṇīnātha-paṭṭanāyake nikaṭe rākhila



SYNONYMS



*tabe*-thereafter; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him (Bhavānanda Rāya); *ghare*-to his home; *pāṭhāila*-sent back; *vāṇīnātha*-paṭṭanāyake-Vāṇīnātha Paṭṭanāyaka; *nikaṭe*-near; *rākhila*-kept.



TRANSLATION



Śrī Caitanya Mahāprabhu then sent Bhavānanda Rāya back to his home, and He kept only Vāṇīnātha Paṭṭanāyaka in His personal service.





TEXT 62





bhaṭṭācārya saba loke vidāya karāila



tabe prabhu kālā-kṛṣṇadāse bolāila



SYNONYMS



*bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *saba loke*-all persons; *vidāya karāila*-asked to leave; *tabe*-at that time; *prabhu*-Śrī Caitanya Mahāprabhu; *kālā*-kṛṣṇadāse-Kālā Kṛṣṇadāsa; *bolāila*-called for.



TRANSLATION



Sārvabhauma Bhaṭṭācārya then asked all the people to leave. Afterward, Śrī Caitanya Mahāprabhu called for Kālā Kṛṣṇadāsa, who had accompanied the Lord during His South Indian tour.





TEXT 63





prabhu kahe,-bhaṭṭācārya, śunaha iṅhāra carita



dakṣiṇa giyāchila iṅha āmāra sahita



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *bhaṭṭācārya*-My dear Bhaṭṭācārya; *śunaha*-just hear; *iṅhāra carita*-his character; *dakṣiṇa giyāchila*-went to South India; *iṅha*-this man; *āmāra sahita*-with Me.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "My dear Bhaṭṭācārya, just consider this man's character. He went with Me to South India.





TEXT 64





bhaṭṭathāri-kāche gelā āmāre chāḍiyā



bhaṭṭathāri haite iṅhāre āniluṅ uddhāriyā



SYNONYMS



*bhaṭṭathāri-kāche*-in the association of the Bhaṭṭathāris; *gelā*-he went; *āmāre chāḍiyā*-giving up My company; *bhaṭṭathāri haite*-from the Bhaṭṭathāris; *iṅhāre*-him; *āniluṅ*-I brought; *uddhāriyā*-after rescuing.



TRANSLATION



"He left My company to associate with the Bhaṭṭathāris, but I rescued him from their company and brought him here.





TEXT 65





ebe āmi ihāṅ āni' karilāṅa vidāya



yāhāṅ icchā, yāha, āmā-sane nāhi āra dāya



SYNONYMS



*ebe*-now; *āmi*-I; *ihāṅ*-here; *āni'*-bringing; *karilāṅa vidāya*-have asked to go away; *yāhāṅ icchā*-wherever he likes; *yāha*-go; *āmā*-sane-with Me; *nāhi āra*-there is no more; *dāya*-responsibility.



TRANSLATION



"Now that I have brought him here, I am asking him to leave. Now he can go wherever he likes, for I am no longer responsible for him."



PURPORT



Kālā Kṛṣṇadāsa was influenced and allured by nomads or gypsies, who enticed him with women. Māyā is so strong that Kālā Kṛṣṇadāsa left Śrī Caitanya Mahāprabhu's company to join gypsy women. Even though a person may associate with Śrī Caitanya Mahāprabhu, he can be allured by māyā and leave the Lord's company due to his slight independence. Only one who is overwhelmed by māyā can be so unfortunate as to leave Śrī Caitanya Mahāprabhu's company, yet unless one is very conscientious, the influence of māyā can drag one away, even though he be the personal assistant of Śrī Caitanya Mahāprabhu. And what to speak of others? The Bhaṭṭathāris used to increase their numbers by using women to allure outsiders. This is factual evidence showing that it is possible at any time to fall down from the Lord's association. One need only misuse his little independence. Once fallen and separated from the Supreme Personality of Godhead's association, one becomes a candidate for suffering in the material world. Although rejected by Śrī Caitanya Mahāprabhu, Kālā Kṛṣṇadāsa was given another chance, as the following verses relate.





TEXT 66





eta śuni' kṛṣṇadāsa kāndite lāgila



madhyāhna karite mahāprabhu cali' gela



SYNONYMS



*eta śuni'*-hearing this; *kṛṣṇadāsa*-Kālā Kṛṣṇadāsa; *kāndite lāgila*-began to cry; *madhyāhna*-noon lunch; *karite*-to execute; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *cali' gela*-left.



TRANSLATION



Hearing the Lord reject him, Kālā Kṛṣṇadāsa began to cry. However, Śrī Caitanya Mahāprabhu, not caring for him, immediately left to take His noon lunch.





TEXT 67





nityānanda, jagadānanda, mukunda, dāmodara



cāri-jane yukti tabe karilā antara



SYNONYMS



*nityānanda*-Lord Nityānanda Prabhu; *jagadānanda*-Jagadānanda; *mukunda*-Mukunda; *dāmodara*-Dāmodara; *cāri*-jane-four persons; *yukti*-plan; *tabe*-thereupon; *karilā*-did; *antara*-within the mind.



TRANSLATION



After this, the other devotees-headed by Nityānanda Prabhu, Jagadānanda, Mukunda and Dāmodara-began to consider a certain plan.



PURPORT



Even though a person is rejected by the Supreme Personality of Godhead, the devotees of the Lord do not reject him; therefore the Lord's devotees are more merciful than the Lord Himself. Śrīla Narottama dāsa Ṭhākura thus sings, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: one cannot be relieved from the material clutches without engaging in the service of pure devotees. The Lord Himself may sometimes be very hard, but the devotees are always kind. Thus Kālā Kṛṣṇadāsa received the mercy of the four devotees mentioned above.





TEXT 68





gauḍa-deśe pāṭhāite cāhi eka-jana



'āi'ke kahibe yāi, prabhura āgamana



SYNONYMS



*gauḍa-deśe*-to Bengal; *pāṭhāite*-to send; *cāhi*-we want; *eka-jana*-one person; *āike*-mother Śacīdevī; *kahibe*-will inform; *yāi*-going; *prabhura*-of Śrī Caitanya Mahāprabhu; *āgamana*-arrival.



TRANSLATION



The Lord's four devotees considered, "We want a person to go to Bengal just to inform Śacīmātā about Śrī Caitanya Mahāprabhu's arrival at Jagannātha Purī.





TEXT 69





advaita-śrīvāsādi yata bhakta-gaṇa



sabei āsibe śuni' prabhura āgamana



SYNONYMS



*advaita*-Advaita Prabhu; *śrīvāsa-ādi*-and all the devotees like Śrīvāsa; *yata*-all; *bhakta*-gaṇa-devotees; *sabei*-all; *āsibe*-will come; *śuni'*-hearing; *prabhura*-of Śrī Caitanya Mahāprabhu; *āgamana*-arrival.



TRANSLATION



"After hearing news of Śrī Caitanya Mahāprabhu's arrival, devotees like Advaita and Śrīvāsa will certainly come to see Him.





TEXT 70





ei kṛṣṇadāse diba gauḍe pāṭhāñā



eta kahi' tāre rākhilena āśvāsiyā



SYNONYMS



*ei*-this; *kṛṣṇadāse*-Kālā Kṛṣṇadāsa; *diba*-away; *gauḍe*-to Bengal; *pāṭhāñā*-let us send; *eta kahi'*-saying this; *tāre*-him; *rākhilena*-they kept; *āśvāsiyā*-giving assurance.



TRANSLATION



"Let us therefore send Kṛṣṇadāsa to Bengal." Saying this, they kept Kṛṣṇadāsa engaged in the service of the Lord and gave him assurance.



PURPORT



Because Śrī Caitanya Mahāprabhu rejected him, Kālā Kṛṣṇadāsa became very, very sorry and began to cry. Therefore the Lord's devotees took compassion upon him, gave him assurance and encouraged him to continue to engage in the Lord's service.





TEXT 71





āra dine prabhu-sthāne kaila nivedana



ājñā deha' gauḍa-deśe pāṭhāi eka-jana



SYNONYMS



*āra dine*-next day; *prabhu*-sthāne-before Lord Śrī Caitanya Mahāprabhu; *kaila*-did; *nivedana*-submission; *ājñā deha'*-please give permission; *gauḍa-deśe*-to Bengal; *pāṭhāi*-we may send; *eka-jana*-one person.



TRANSLATION



The next day, all the devotees asked Śrī Caitanya Mahāprabhu, "Please give permission for a person to go to Bengal.





TEXT 72





tomāra dakṣina-gamana śuni' śacī 'āi'



advaitādi bhakta saba āche duḥkha pāi'



SYNONYMS



*tomāra*-Your; *dakṣiṇa*-gamana-South Indian tour; *śuni'*-hearing; *śacī āi*-mother Śacī; *advaita-ādi*-Śrī Advaita Prabhu and others; *bhakta*-devotees; *saba*-all; *āche*-remain; *duḥkha pāi'*-in great unhappiness.



TRANSLATION



"Mother Śacī and all the devotees headed by Advaita Prabhu are all very unhappy due to not receiving news about Your return from Your South Indian tour.





TEXT 73





eka-jana yāi' kahuk śubha samācāra



prabhu kahe,-sei kara, ye icchā tomāra



SYNONYMS



*eka-jana*-one person; *yāi'*-going; *kahuk*-may inform; *śubha samācāra*-this auspicious news; *prabhu kahe*-the Lord replied; *sei kara*-do that; *ye*-whatever; *icchā*-desire; *tomāra*-your.



TRANSLATION



"One person should go to Bengal and inform them about the auspicious news of Your return to Jagannātha Purī."



Upon hearing this, Śrī Caitanya Mahāprabhu replied, "Do whatever you decide."





TEXT 74





tabe sei kṛṣṇadāse gauḍe pāṭhāila



vaiṣṇava-sabāke dite mahā-prasāda dila



SYNONYMS



*tabe*-thereafter; *sei*-that; *kṛṣṇadāse*-Kṛṣṇadāsa; *gauḍe*-to Bengal; *pāṭhāila*-sent; *vaiṣṇava-sabāke*-to all the Vaiṣṇavas; *dite*-to deliver; *mahā-prasāda*-the remnants of Jagannātha's food; *dila*-they gave.



TRANSLATION



In this way Kālā Kṛṣṇadāsa was sent to Bengal, and he was given sufficient quantities of Lord Jagannātha's food remnants to distribute there.





TEXT 75





tabe gauḍa-deśe āilā kālā-kṛṣṇadāsa



navadvīpe gela teṅha śacī-āi-pāśa



SYNONYMS



*tabe*-then; *gauḍa-deśe*-to Bengal; *āilā*-came; *kālā*-kṛṣṇadāsa-Kālā Kṛṣṇadāsa; *navadvīpe*-to Navadvīpa; *gela*-went; *teṅha*-he; *śacī-āi*-pāśa-before mother Śacī.



TRANSLATION



Thus Kālā Kṛṣṇadāsa went to Bengal, and he first went to Navadvīpa to see mother Śacī.





TEXT 76





mahā-prasāda diyā tāṅre kaila namaskāra



dakṣiṇa haite āilā prabhu,-kahe samācāra



SYNONYMS



*mahā*-prasāda diyā-delivering the mahā-prasāda; *tāṅre*-unto Śacīmātā; *kaila namaskāra*-he offered respects by bowing down; *dakṣiṇa haite*-from the South India tour; *āilā*-came back; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kahe samācāra*-he delivered this news.



TRANSLATION



Upon reaching mother Śacī, Kālā Kṛṣṇadāsa first offered his obeisances and delivered the food remnants [mahā-prasāda]. He then informed her of the good news that Śrī Caitanya Mahāprabhu had returned from His South Indian tour.





TEXT 77





śuniyā ānandita haila śacīmātāra mana



śrīvāsādi āra yata yata bhakta-gaṇa



SYNONYMS



*śuniyā*-hearing; *ānandita*-very happy; *haila*-became; *śacī-mātāra*-of mother Śacī; *mana*-mind; *śrīvāsa-ādi*-headed by Śrīvāsa; *āra*-and others; *yata yata*-all; *bhakta*-gaṇa-devotees.



TRANSLATION



This good news gave much pleasure to mother Śacī, as well as to all the devotees of Navadvīpa, headed by Śrīvāsa Ṭhākura.





TEXT 78





śuniyā sabāra haila parama ullāsa



advaita-ācārya-gṛhe gelā kṛṣṇadāsa



SYNONYMS



*śuniyā*-hearing; *sabāra*-of all; *haila*-there was; *parama*-supreme; *ullāsa*-happiness; *advaita-ācārya*-of Advaita Ācārya Prabhu; *gṛhe*-to the home; *gelā*-went; *kṛṣṇadāsa*-Kṛṣṇadāsa.



TRANSLATION



Hearing of Lord Caitanya's return to Purī, everyone became very glad. Kṛṣṇadāsa next went to the house of Advaita Ācārya.





TEXT 79





ācāryere prasāda diyā kari' namaskāra



samyak kahila mahāprabhura samācāra



SYNONYMS



*ācāryere*-unto Śrī Advaita Ācārya; *prasāda*-the remnants of Jagannātha's food; *diyā*-delivering; *kari'*-making; *namaskāra*-obeisances; *samyak*-completely; *kahila*-informed; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *samācāra*-news.



TRANSLATION



After paying Him respectful obeisances, Kṛṣṇadāsa offered mahā-prasāda to Advaita Ācārya. He then informed Him of the news of Lord Caitanya in complete detail.





TEXT 80





śuni' ācārya-gosāñira ānanda ha-ila



premāveśe huṅkāra bahu nṛtya-gīta kaila



SYNONYMS



*śuni'*-hearing; *ācārya*-Advaita Ācārya; *gosāñira*-of the spiritual master; *ānanda ha*-ila-there was much jubilation; *prema-āveśe*-in great ecstasy; *huṅkāra*-rumbling sound; *bahu*-various; *nṛtya*-gīta-chanting and dancing; *kaila*-performed.



TRANSLATION



When Advaita Ācārya Gosvāmī heard of Śrī Caitanya Mahāprabhu's return, He became very much pleased. In His great ecstasy of love, He made a rumbling sound and danced and chanted for a long time.





TEXT 81





haridāsa ṭhākurera haila parama ānanda



vāsudeva datta, gupta murāri, sena śivānanda



SYNONYMS



*haridāsa ṭhākurera*-of Haridāsa Ṭhākura; *haila*-was; *parama*-topmost; *ānanda*-ecstasy; *vāsudeva datta*-Vāsudeva Datta; *gupta murāri*-Murāri Gupta; sena śivānanda-Śivānanda Sena.



TRANSLATION



Also hearing this auspicious news, Haridāsa Ṭhākura became very much pleased. So also did Vāsudeva Datta, Murāri Gupta and Śivānanda Sena.





TEXT 82





ācāryaratna, āra paṇḍita vakreśvara



ācāryanidhi, āra paṇḍita gadādhara



SYNONYMS



ācāryaratna-Ācāryaratna; *āra*-and; *paṇḍita vakreśvara*-Vakreśvara Paṇḍita; ācāryanidhi-Ācāryanidhi; *āra*-also; *paṇḍita gadādhara*-Gadādhara Paṇḍita.



TRANSLATION



Ācāryaratna, Vakreśvara Paṇḍita, Ācāryanidhi and Gadādhara Paṇḍita were all very much pleased to hear this news.





TEXT 83





śrīrāma paṇḍita āra paṇḍita dāmodara



śrīmān paṇḍita, āra vijaya, śrīdhara



SYNONYMS



*śrī*-rāma paṇḍita-Śrīrāma Paṇḍita; *āra*-and; *paṇḍita dāmodara*-Dāmodara Paṇḍita; śrīmān paṇḍita-Śrīmān Paṇḍita; *āra*-and; *vijaya*-Vijaya; śrīdhara-Śrīdhara.



TRANSLATION



Śrīrāma Paṇḍita, Dāmodara Paṇḍita, Śrīmān Paṇḍita, Vijaya and Śrīdhara were also very much pleased to hear it.





TEXT 84





rāghava-paṇḍita, āra ācārya nandana



kateka kahiba āra yata prabhura gaṇa



SYNONYMS



*rāghava*-paṇḍita-Rāghava Paṇḍita; *āra*-and; *ācārya nandana*-the son of Advaita Ācārya; *kateka*-how many; *kahiba*-shall I describe; *āra*-other; *yata*-all; *prabhura gaṇa*-associates of Śrī Caitanya Mahāprabhu.



TRANSLATION



Rāghava Paṇḍita, the son of Advaita Ācārya and all the devotees became very much satisfied. How many can I describe?





TEXT 85





śuniyā sabāra haila parama ullāsa



sabe meli' gelā śrī-advaitera pāśa



SYNONYMS



*śuniyā*-hearing; *sabāra*-of everyone; *haila*-there was; *parama ullāsa*-great ecstasy; *sabe meli'*-all together; *gelā*-went; *śrī-advaitera pāśa*-to the house of Śrī Advaita Ācārya.



TRANSLATION



Everyone was very much pleased, and they all gathered together at the house of Advaita Ācārya.





TEXT 86





ācāryera sabe kaila caraṇa vandana



ācārya-gosāñi sabāre kaila āliṅgana



SYNONYMS



*ācāryera*-of Advaita Ācārya; *sabe*-all; *kaila*-did; *caraṇa vandana*-offering obeisances at the lotus feet; *ācārya*-gosāñi-Advaita Ācārya; *sabāre*-to all; *kaila*-did; *āliṅgana*-embracing.



TRANSLATION



All the devotees offered respectful obeisances at the lotus feet of Advaita Ācārya, and in return Advaita Ācārya embraced them all.





TEXT 87





dina dui-tina ācārya mahotsava kaila



nīlācala yāite ācārya yukti dṛḍha kaila



SYNONYMS



*dina dui-tina*-for two or three days; *ācārya*-Advaita Ācārya; *mahotsava*-festival; *kaila*-performed; *nīlācala*-to Jagannātha Purī; *yāite*-to go; *ācārya*-Advaita Ācārya; *yukti*-consideration; *dṛḍha*-firm; *kaila*-made.



TRANSLATION



Advaita Ācārya then held a festival that lasted two or three days. Thereafter, they all made a firm decision to go to Jagannātha Purī.





TEXT 88





sabe meli' navadvīpe ekatra hañā



nīlādri calila śacīmātāra ājñā lañā



SYNONYMS



*sabe*-all; *meli'*-meeting; *navadvīpe*-at Navadvīpa; *ekatra hañā*-being together; *nīlādri*-to Jagannātha Purī; *calila*-departed; *śacī-mātāra*-of mother Śacī; *ājñā*-permission; *lañā*-taking.



TRANSLATION



All the devotees met together at Navadvīpa and, with mother Śacī's permission, departed for Nīlādri, Jagannātha Purī.





TEXT 89





prabhura samācāra śuni' kulīna-grāma-vāsī



satyarāja-rāmānanda mililā sabe āsi'



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *samācāra*-news; *śuni'*-hearing; *kulīna-grāma-vāsī*-the inhabitants of Kulīna-grāma; *satyarāja*-Satyarāja; *rāmānanda*-Rāmānanda; *mililā*-met; *sabe*-all; *āsi'*-coming.



TRANSLATION



The inhabitants of Kulīna-grāma-Satyarāja, Rāmānanda and all the other devotees there-came and joined Advaita Ācārya.





TEXT 90





mukunda, narahari, raghunandana khaṇḍa haite



ācāryera ṭhāñi āilā nīlācala yāite



SYNONYMS



*mukunda*-Mukunda; *narahari*-Narahari; *raghunandana*-Raghunandana; *khaṇḍa haite*-from the place known as Khaṇḍa; *ācāryera ṭhāñi*-to Advaita Ācārya; *āilā*-came; *nīlācala yāite*-to go to Nīlācala (Jagannātha Purī).



TRANSLATION



Mukunda, Narahari, Raghunandana and all the others came from Khaṇḍa to Advaita Ācārya's home to accompany Him to Jagannātha Purī.





TEXT 91





se-kāle dakṣiṇa haite paramānanda-purī



gaṅgā-tīre-tīre āilā nadīyā nagarī



SYNONYMS



*se*-kāle-at that time; *dakṣiṇa haite*-from the South; *paramānanda*-purī-Paramānanda Purī; *gaṅgā*-tīre-tīre-along the bank of the Ganges; *āilā*-came; *nadīyā nagarī*-to the town of Nadia.



TRANSLATION



At that time Paramānanda Purī came from South India. Traveling along the banks of the Ganges, he ultimately reached the town of Nadia.





TEXT 92





āira mandire sukhe karilā viśrāma



āi tāṅre bhikṣā dilā kariyā sammāna



SYNONYMS



*āira mandire*-at the house of Śacīmātā; *sukhe*-in happiness; *karilā*-took; *viśrāma*-lodging; *āi*-mother Śacī; *tāṅre*-unto him; *bhikṣā dilā*-gave boarding; *kariyā sammāna*-with great respect.



TRANSLATION



At Navadvīpa, Paramānanda Purī took his board and lodging at the house of Śacīmātā. She provided him with everything very respectfully.





TEXT 93





prabhura āgamana teṅha tāhāṅi śunila



śīghra nīlācala yāite tāṅra icchā haila



SYNONYMS



*prabhura āgamana*-Śrī Caitanya Mahāprabhu's return; *teṅha*-he; *tāhāṅi*-there; *śunila*-heard; *śīghra*-very soon; *nīlācala*-to Jagannātha Purī; *yāite*-to go; *tāṅra*-his; *icchā*-desire; *haila*-became.



TRANSLATION



While residing at the house of Śacīmātā, Paramānanda Purī heard the news of Śrī Caitanya Mahāprabhu's return to Jagannātha Purī. He therefore decided to go there as soon as possible.





TEXT 94





prabhura eka bhakta-'dvija kamalākānta' nāma



tāṅre lañā nīlācale karilā prayāṇa



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *eka bhakta*-one devotee; *dvija kamalākānta*-Dvija Kamalākānta; *nāma*-named; *tāṅre*-him; *lañā*-accepting as his companion; *nīlācale*-to Jagannātha Purī; *karilā*-did; *prayāṇa*-departure.



TRANSLATION



There was a devotee of Śrī Caitanya Mahāprabhu's named Dvija Kamalākānta, whom Paramānanda Purī took with him to Jagannātha Purī.





TEXT 95





satvare āsiyā teṅha mililā prabhure



prabhura ānanda haila pāñā tāṅhāre



SYNONYMS



*satvare*-very soon; *āsiyā*-coming; *teṅha*-he; *mililā*-met; *prabhure*-Śrī Caitanya Mahāprabhu; *prabhura*-of Śrī Caitanya Mahāprabhu; *ānanda*-happiness; *haila*-was; *pāñā*-getting; *tāṅhāre*-him.



TRANSLATION



Paramānanda Purī very soon arrived at Śrī Caitanya Mahāprabhu's place. The Lord was very happy to see him.





TEXT 96





premāveśe kaila tāṅra caraṇa vandana



teṅha premāveśe kaila prabhure āliṅgana



SYNONYMS



*prema-āveśe*-in great ecstasy; *kaila*-did; *tāṅra*-his; *caraṇa vandana*-worshiping the feet; *teṅha*-Paramānanda Purī; *prema-āveśe*-in great ecstasy; *kaila*-did; *prabhure*-unto Śrī Caitanya Mahāprabhu; *āliṅgana*-embracing.



TRANSLATION



In the great ecstasy of love, the Lord worshiped the lotus feet of Paramānanda Purī, and in turn Paramānanda Purī embraced the Lord in great ecstasy.





TEXT 97





prabhu kahe,-tomā-saṅge rahite vāñchā haya



more kṛpā kari' kara nīlādri āśraya



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *tomā*-saṅge-with you; *rahite*-to stay; *vāñchā haya*-I desire; *more*-unto Me; *kṛpā kari'*-doing a favor; *kara*-accept; *nīlādri*-at Jagannātha Purī; *āśraya*-shelter.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Please stay with Me and thus show Me favor, accepting the shelter of Jagannātha Purī."





TEXT 98





purī kahe,-tomā-saṅge rahite vāñchā kari'



gauḍa haite cali' āilāṅa nīlācala-purī



SYNONYMS



*purī kahe*-Paramānanda Purī replied; *tomā*-saṅge-with You; *rahite*-to stay; *vāñchā kari'*-desiring; *gauḍa haite*-from Bengal; *cali'*-traveling; *āilāṅa*-I have come; *nīlācala-purī*-to Jagannātha Purī.



TRANSLATION



Paramānanda Purī replied, "I also wish to stay with You. Therefore I have come from Bengal, Gauḍa, to Jagannātha Purī.





TEXT 99





dakṣiṇa haite śuni' tomāra āgamana



śacī ānandita, āra yata bhakta-gaṇa



SYNONYMS



*dakṣiṇa haite*-from South India; *śuni'*-hearing; *tomāra āgamana*-Your return; *śacī*-mother Śacī; *ānandita*-very happy; *āra*-and; *yata*-all; *bhakta*-gaṇa-devotees.



TRANSLATION



"At Navadvīpa, mother Śacī and all the other devotees were very glad to hear about Your return from South India.





TEXT 100





sabe āsitechena tomāre dekhite



tāṅ-sabāra vilamba dekhi' āilāṅa tvarite



SYNONYMS



*sabe*-all; *āsitechena*-are coming; *tomāre*-You; *dekhite*-to see; *tāṅ-sabāra*-of all of them; *vilamba*-delay; *dekhi'*-seeing; *āilāṅa*-I have come; *tvarite*-very quickly.



TRANSLATION



"They are all coming here to see You, but seeing that they were delayed, I came alone very quickly."





TEXT 101





kāśī-miśrera āvāse nibhṛte eka ghara



prabhu tāṅre dila, āra sevāra kiṅkara



SYNONYMS



*kāśī-miśrera*-of Kāśī Miśra; *āvāse*-at the house; *nibhṛte*-solitary; *eka*-one; *ghara*-room; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto Paramānanda Purī; *dila*-gave; *āra*-and; *sevāra*-to serve him; *kiṅkara*-one servant.



TRANSLATION



There was a solitary room at Kāśī Miśra's house, and Śrī Caitanya Mahāprabhu gave it to Paramānanda Purī. He also gave him one servant.





TEXT 102





āra dine āilā svarūpa dāmodara



prabhura atyanta marmī, rasera sāgara



SYNONYMS



*āra dine*-next day; *āilā*-came; *svarūpa dāmodara*-Svarūpa Dāmodara; *prabhura*-of Śrī Caitanya Mahāprabhu; *atyanta*-very; *marmī*-intimate friend; *rasera*-of transcendental mellows; *sāgara*-ocean.



TRANSLATION



Svarūpa Dāmodara also arrived the next day. He was a very intimate friend of Śrī Caitanya Mahāprabhu, and he was an ocean of transcendental mellows.



PURPORT



"Svarūpa" is one of the names of a brahmacārī in Śaṅkarācārya's disciplic succession. In the Vedic discipline there are ten names for sannyāsīs, and it is customary for a brahmacārī assisting a sannyāsī of the designation Tīrtha or Āśrama to receive the title Svarūpa. Dāmodara Svarūpa was formerly a resident of Navadvīpa, and his name was Puruṣottama Ācārya. When he went to Vārāṇasī, he took sannyāsa from a sannyāsī designated Tīrtha. Although he received the title Svarūpa in his brahmacārī stage, he did not change his name when he took sannyāsa. Actually as a sannyāsī he should have been called Tīrtha, but he chose to retain his original brahmacārī title as Svarūpa.





TEXT 103





'puruṣottama ācārya' tāṅra nāma pūrvāśrame



navadvīpe chilā teṅha prabhura caraṇe



SYNONYMS



*puruṣottama ācārya*-Puruṣottama Ācārya; *tāṅra*-his; *nāma*-name; *pūrva-āśrame*-in the previous āśrama; *navadvīpe*-at Navadvīpa; *chilā*-was; *teṅha*-he; *prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇe*-at the feet.



TRANSLATION



When Svarūpa Dāmodara was residing at Navadvīpa under the shelter of Śrī Caitanya Mahāprabhu, his name was Puruṣottama Ācārya.





TEXT 104





prabhura sannyāsa dekhi' unmatta hañā



sannyāsa grahaṇa kaila vārāṇasī giyā



SYNONYMS



*prabhura*-of Lord Śrī Caitanya Mahāprabhu; *sannyāsa dekhi'*-when he saw the sannyāsa order; *unmatta hañā*-he became just like a madman; *sannyāsa grahaṇa kaila*-he also accepted the renounced order of life; *vārāṇasī*-to Vārāṇasī; *giyā*-going.



TRANSLATION



After seeing that Śrī Caitanya Mahāprabhu accepted the renounced order, Puruṣottama Ācārya became like a madman and immediately went to Vārāṇasī to take sannyāsa.





TEXT 105





'caitanyānanda' guru tāṅra ājñā dilena tāṅre



vedānta paḍiyā paḍāo samasta lokere



SYNONYMS



*caitanya-ānanda*-of the name Caitanyānanda Bhāratī; *guru*-spiritual master; *tāṅra*-his; *ājñā*-order; *dilena*-gave; *tāṅre*-to him; *vedānta paḍiyā*-reading the Vedānta-sūtra; *paḍāo*-teach; *samasta*-all; *lokere*-people.



TRANSLATION



At the conclusion of his sannyāsa, his spiritual master, Caitanyānanda Bhāratī, ordered him, "Read *Vedānta-sūtra* and teach it to all others."





TEXT 106





parama virakta teṅha parama paṇḍita



kāya-mane āśriyāche śrī-kṛṣṇa-carita



SYNONYMS



*parama*-very; *virakta*-renounced; *teṅha*-he; *parama*-great; *paṇḍita*-learned scholar; *kāya*-mane-with body and mind; *āśriyāche*-took shelter of; *śrī-kṛṣṇa-carita*-the Personality of Godhead Śrī Kṛṣṇa.



TRANSLATION



Svarūpa Dāmodara was a great renunciant as well as a great learned scholar. With heart and soul he took shelter of the Supreme Personality of Godhead, Śrī Kṛṣṇa.





TEXT 107





'niścinte kṛṣṇa bhajiba' ei ta' kāraṇe



unmāde karila teṅha sannyāsa grahaṇe



SYNONYMS



*niścinte*-without disturbance; *kṛṣṇa*-Lord Kṛṣṇa; *bhajiba*-I shall worship; *ei*-for this; *ta'*-certainly; *kāraṇe*-reason; *unmāde*-ecstatic; *karila*-did; *teṅha*-he; *sannyāsa*-the renounced order of life; *grahaṇe*-taking.



TRANSLATION



He was very enthusiastic to worship Śrī Kṛṣṇa without disturbance, and therefore, almost in madness, he accepted the sannyāsa order.





TEXT 108





sannyāsa karilā śikhā-sūtra-tyāga-rūpa



yoga-paṭṭa nā nila, nāma haila 'svarūpa'



SYNONYMS



*sannyāsa karilā*-accepted the sannyāsa order; *śikhā*-tuft of hair; *sūtra*-sacred thread; *tyāga*-giving up; *rūpa*-in the form of; *yoga*-paṭṭa-saffron-colored dress; *nā nila*-did not accept; *nāma*-name; *haila*-was; *svarūpa*-Svarūpa.



TRANSLATION



Upon accepting sannyāsa, Puruṣottama Ācārya followed the regulative principles by giving up his tuft of hair and sacred thread, but he did not accept the saffron-colored dress. Also, he did not accept a sannyāsī title but remained as a naiṣṭhika-brahmacārī.



PURPORT



There are regulative principles governing the renounced order. One has to perform eight kinds of śrāddha. One must offer oblations to one's forefathers and perform the sacrifice of virajā-homa Then one must cut off the tuft of hair called a śikhā and also give up the sacred thread. These are preliminary processes in the acceptance of sannyāsa, and Svarūpa Dāmodara accepted all these. However, Puruṣottama Ācārya did not accept the saffron color, a sannyāsī name or a daṇḍa, and for this reason he retained his brahmacārī name. Actually Puruṣottama Ācārya did not accept the sannyāsa order formally, but he renounced worldly life. He did not want to be disturbed by the formality of the sannyāsa order. He simply wanted to worship Lord Śrī Kṛṣṇa without disturbance; therefore with heart and soul he took up the renounced order but not the formalities accompanying it. Renunciation means not doing anything but serving the Supreme Personality of Godhead, Śrī Kṛṣṇa. When one acts on this platform, trying to please the Supreme Personality of Godhead, one is both a sannyāsī and a yogī. This is confirmed in the *Bhagavad-gītā* (6.1):





śrī-bhagavān uvāca

anāśritaḥ karma-phalaṁ

kāryaṁ karma karoti yaḥ

sa sannyāsī ca yogī ca

na niragnir na cākriyaḥ



"The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no work."





TEXT 109





guru-ṭhāñi ājñā māgi' āilā nīlācale



rātri-dine kṛṣṇa-prema-ānanda-vihvale



SYNONYMS



*guru-ṭhāñi*-from his spiritual master; *ājñā māgi'*-asking permission; *āilā*-came; *nīlācale*-to Jagannātha Purī; *rātri*-dine-day and night; *kṛṣṇa-prema-ānanda*-by ecstatic love of Kṛṣṇa; *vihvale*-overwhelmed.



TRANSLATION



After taking permission from his sannyāsa-guru, Svarūpa Dāmodara went to Nīlācala and accepted the shelter of Śrī Caitanya Mahāprabhu. Then all day and night, in ecstatic love of Kṛṣṇa, he enjoyed transcendental mellows in the loving service of the Lord.





TEXT 110





pāṇḍityera avadhi, vākya nāhi kāro sane



nirjane rahaye, loka saba nāhi jāne



SYNONYMS



*pāṇḍityera avadhi*-the limit of learned scholarship; *vākya nāhi*-no word; *kāro sane*-with anyone; *nirjane*-in a solitary place; *rahaye*-stays; *loka*-people in general; *saba*-all; *nāhi jāne*-do not know.



TRANSLATION



Svarūpa Dāmodara was the limit of all learned scholarship, but he did not exchange words with anyone. He simply remained in a solitary place, and no one could understand where he was.





TEXT 111





kṛṣṇa-rasa-tattva-vettā, deha-prema-rūpa



sākṣāt mahāprabhura dvitīya svarūpa



SYNONYMS



*kṛṣṇa-rasa*-of transcendental mellows in relationship with Kṛṣṇa; *tattva*-of the truth; *vettā*-cognizant; *deha*-body; *prema*-rūpa-personified prema; *sākṣāt*-directly; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *dvitīya*-second; *svarūpa*-representation.



TRANSLATION



Śrī Svarūpa Dāmodara was the personification of ecstatic love, fully cognizant of the transcendental mellows in relationship with Kṛṣṇa. He directly represented Śrī Caitanya Mahāprabhu as His second expansion.





TEXT 112





grantha, śloka, gīta keha prabhu-pāśe āne



svarūpa parīkṣā kaile, pāche prabhu śune



SYNONYMS



*grantha*-scriptures; *śloka*-verses; *gīta*-songs; *keha*-anyone; *prabhu-pāśe*-to Śrī Caitanya Mahāprabhu; *āne*-brings; *svarūpa*-Svarūpa Dāmodara; *parīkṣā kaile*-after he examined; *pāche*-later; *prabhu*-Śrī Caitanya Mahāprabhu; *śune*-hears.



TRANSLATION



If someone wrote a book or composed verses and songs and wanted to recite them before Śrī Caitanya Mahāprabhu, Svarūpa Dāmodara would first examine them and then correctly present them. Only then would Śrī Caitanya Mahāprabhu agree to listen.





TEXT 113





bhakti-siddhānta-viruddha, āra rasābhāsa



śunite nā haya prabhura cittera ullāsa



SYNONYMS



*bhakti*-siddhānta-conclusive statements about the science of devotional service; *viruddha*-opposing; *āra*-and; *rasa-ābhāsa*-overlapping of transcendental mellows; *śunite*-to hear; *nā*-not; *haya*-becomes; *prabhura*-of Śrī Caitanya Mahāprabhu; *cittera*-of the heart; *ullāsa*-jubilation.



TRANSLATION



Śrī Caitanya Mahāprabhu was never pleased to hear books or verses opposed to the conclusive statements of devotional service. The Lord did not like hearing rasābhāsa, the overlapping of transcendental mellows.



PURPORT



Bhakti-siddhānta-viruddha refers to that which is against the principle of unity in diversity, philosophically known as acintya-bhedābheda-simultaneous oneness and difference-while rasābhāsa is something that may appear to be a transcendental mellow but actually is not. Those who are pure Vaiṣṇavas should avoid both these things opposed to devotional service. These misconceptions practically parallel the Māyāvāda philosophy. If one indulges in Māyāvāda philosophy, he gradually falls down from the platform of devotional service. By overlapping mellows (rasābhāsa) one eventually becomes a prākṛta-sahajiyā and takes everything to be very easy. One may also become a member of the bāula community and gradually become attracted to material activities. Śrī Caitanya Mahāprabhu has therefore advised us to avoid bhakti-siddhānta-viruddha and rasābhāsa. In this way the devotee can remain pure and free from falldowns. Everyone should try to remain aloof from bhakti-siddhānta-viruddha and rasābhāsa.





TEXT 114





ataeva svarūpa āge kare parīkṣaṇa



śuddha haya yadi, prabhure karā'na śravaṇa



SYNONYMS



*ataeva*-therefore; *svarūpa*-Svarūpa Dāmodara; *āge*-at first; *kare*-does; *parīkṣaṇa*-examination; *śuddha*-pure; *haya*-is; *yadi*-if; *prabhure*-unto Lord Śrī Caitanya Mahāprabhu; *karā'na*-causes; *śravaṇa*-hearing.



TRANSLATION



It was the practice of Svarūpa Dāmodara Gosvāmī to examine all works of literature to find out whether their conclusions were correct. Only then would he allow them to be heard by Śrī Caitanya Mahāprabhu.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that if something impedes the execution of devotional service, it should be understood to be impure. Pure devotees of the Lord do not accept impure principles. Impure devotees accept rasābhāsa, or overlapping, contradictory mellows, and other principles opposed to the bhakti path. The followers of such impure principles are never accepted as pure devotees. There are many parties following the path of rasābhāsa, and the followers are sometimes adored by ordinary men. Those who adopt the conclusions of rasābhāsa and bhakti-siddhānta-viruddha are never accepted as devotees of Śrī Caitanya Mahāprabhu. Svarūpa Dāmodara Gosvāmī never approved such followers as Gauḍīya Vaiṣṇavas, nor did he allow them even to meet the Supreme Lord, Śrī Caitanya Mahāprabhu.





TEXT 115





vidyāpati, caṇḍīdāsa, śrī-gīta-govinda



ei tina gīte karā'na prabhura ānanda



SYNONYMS



*vidyāpati*-an old Vaiṣṇava poet from the province of Mithilā; *caṇḍīdāsa*-a Bengali Vaiṣṇava poet born in the village of Nānnura, in the Birbhum district; *śrī-gīta-govinda*-a celebrated poem by Jayadeva Gosvāmī; *ei*-these; *tina*-three; *gīte*-songs; *karā'na*-cause; *prabhura*-of Śrī Caitanya Mahāprabhu; *ānanda*-happiness.



TRANSLATION



Śrī Svarūpa Dāmodara used to read the poems of Vidyāpati and Caṇḍīdāsa and Jayadeva Gosvāmī's Śrī Gīta-govinda. He used to make Śrī Caitanya Mahāprabhu very happy by singing these songs.





TEXT 116





saṅgīte-gandharva-sama, śāstre bṛhaspati



dāmodara-sama āra nāhi mahā-mati



SYNONYMS



*saṅgīte*-in music; *gandharva*-sama-just like the Gandharvas; *śāstre*-in discussions of the revealed scriptures; *bṛhaspati*-like Bṛhaspati, the priest of the heavenly demigods; *dāmodara*-sama-equal to Svarūpa Dāmodara; *āra*-anyone else; *nāhi*-there is not; *mahā*-mati-great personality.



TRANSLATION



Svarūpa Dāmodara was as expert a musician as the Gandharvas, and in scriptural discussion he was just like Bṛhaspati, the priest of the heavenly gods. Therefore it is to be concluded that there was no great personality quite like Svarūpa Dāmodara.



PURPORT



Svarūpa Dāmodara Gosvāmī was very expert in music as well as the Vedic scriptures. Śrī Caitanya Mahāprabhu used to call him Dāmodara because of his expert singing and musical skills. The name Dāmodara was given by Śrī Caitanya Mahāprabhu and added to the name given by his sannyāsa-guru. He was therefore known as Svarūpa Dāmodara, or Dāmodara Svarūpa. He compiled a book of music named Saṅgīta-dāmodara.





TEXT 117





advaita-nityānandera parama priyatama



śrīvāsādi bhakta-gaṇera haya prāṇa-sama



SYNONYMS



*advaita*-of Advaita Ācārya; *nityānandera*-of Lord Nityānanda Prabhu; *parama*-very; *priya*-tama-dear; *śrīvāsa-ādi*-beginning with Śrīvāsa; *bhakta-gaṇera*-of the devotees; *haya*-is; *prāṇa*-sama-exactly like the life and soul.



TRANSLATION



Śrī Svarūpa Dāmodara was very dear to Advaita Ācārya and Nityānanda Prabhu, and he was the life and soul of all the devotees, headed by Śrīvāsa Ṭhākura.





TEXT 118





sei dāmodara āsi' daṇḍavat hailā



caraṇe paḍiyā śloka paḍite lāgilā



SYNONYMS



*sei dāmodara*-that Svarūpa Dāmodara; *āsi'*-coming; *daṇḍa*-vat hailā-fell flat to offer obeisances; *caraṇe paḍiyā*-falling down at the lotus feet; *śloka*-a verse; *paḍite lāgilā*-began to recite.



TRANSLATION



When Svarūpa Dāmodara came to Jagannātha Purī, he fell flat before the lotus feet of Śrī Caitanya Mahāprabhu, offering Him obeisances and reciting a verse.





TEXT 119





heloddhūnita-khedayā viśadayā pronmīlad-āmodayā



śāmyac-chāstra-vivādayā rasa-dayā cittārpitonmādayā



śaśvad-bhakti-vinodayā sa-madayā mādhurya-maryādayā



śrī-caitanya dayā-nidhe tava dayā bhūyād amandodayā



SYNONYMS



*helā*-very easily; *uddhūnita*-driven away; *khedayā*-lamentation; *viśadayā*-which purifies everything; *pronmīlat*-awakening; *āmodayā*-transcendental bliss; *śāmyat*-mitigating; *śāstra*-of revealed scriptures; *vivādayā*-disagreements; *rasa*-dayā-distributing all transcendental mellows; *citta*-in the heart; *arpita*-fixed; *unmādayā*-jubilation; *śaśvat*-always; *bhakti*-devotional service; *vinodayā*-stimulating; *sa*-madayā-full of ecstasy; *mādhurya*-of conjugal love; *maryādayā*-the limit; *śrī-caitanya*-O Lord Śrī Caitanya Mahāprabhu; *dayā*-nidhe-ocean of mercy; *tava*-Your; *dayā*-mercy; *bhūyāt*-let it be; *amanda*-of good fortune; *udayā*-in which there is awakening.



TRANSLATION



"O ocean of mercy, Śrī Caitanya Mahāprabhu! Let there be an awakening of Your auspicious mercy, which easily drives away all kinds of material lamentation. By Your mercy, everything is made pure and blissful. It awakens transcendental bliss and covers all material pleasures. By Your auspicious mercy, quarrels and disagreements arising among different scriptures are vanquished. Your auspicious mercy causes the heart to jubilate by pouring forth transcendental mellows. Your mercy always stimulates devotional service, which is full of joy. You are always glorifying the conjugal love of God. May transcendental bliss be awakened within my heart by Your causeless mercy."



PURPORT



This important verse (Śrī Caitanya-candrodaya-nāṭaka 8.10) specifically describes the Lord's causeless mercy. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that Śrī Caitanya Mahāprabhu, who is the most magnanimous Personality of Godhead, distributes His causeless mercy in three ways to the conditioned soul. Every living entity is morose in the material world because he is always in want. He undergoes a great struggle for existence and tries to minimize his miserable condition by squeezing the utmost pleasure out of this world. But the living entity is never successful in this endeavor. While in a miserable condition, a person sometimes seeks the favor of the Supreme Personality of Godhead, but this is very difficult for materialistic people to obtain. However, when one becomes Kṛṣṇa conscious by the grace of the Lord, the fragrance of the lotus feet of the Lord expands, and in this way a materialist may gain freedom from his miseries. Actually his mind is cleansed by his transcendental connection with the lotus feet of the Lord. At such a time one is enlightened by the loving service of the Lord.





There are many different kinds of scriptures, and by reading them one often becomes puzzled. But when one receives the mercy of the Lord, his confusion is mitigated. Not only are scriptural disparities resolved, but a kind of transcendental bliss is awakened, and in this way one is fully satisfied. The transcendental loving service of the Lord constantly engages the conditioned soul in serving the Lord's lotus feet. Through such fortunate engagement, one's transcendental love for Kṛṣṇa is increased. One's position is thus completely purified, and one is filled with transcendental bliss accompanied by the spirit soul's jubilation.



Thus the transcendental causeless mercy of Lord Kṛṣṇa is manifest in the heart of the devotee. At such a time, material needs no longer exist. The lamentation that invariably accompanies material desires also vanishes. By the grace of the Lord one is elevated to the transcendental position, and then the transcendental mellows of the spiritual world are manifest in him. One's devotional service then becomes firm, and one engages in the Lord's transcendental loving service with great determination. All these combine to fully awaken the devotee's heart with love of Kṛṣṇa.



In the beginning, a conditioned soul is bereft of Kṛṣṇa consciousness and is always morose in his material activities. Later, by associating with a pure devotee, one becomes inquisitive to know the Absolute Truth. In this way one begins to engage in the transcendental service of the Lord. Next, by the Lord's grace all misconceptions are vanquished and the heart is cleansed of all material dirt. It is only then that the pleasure of transcendental bliss is awakened. By the Lord's mercy one is completely convinced of the value of devotional service. When one can see the pastimes of the Lord everywhere, he is firmly situated in transcendental bliss. Such a devotee is relieved of all kinds of material desires, and he preaches the glories of the Lord all over the world. These Kṛṣṇa conscious activities separate him from material activities and the desire for liberation, for at every step the devotee feels himself connected with the Supreme Personality of Godhead. Although such a devotee may sometimes be involved in household life, he is untouched by material existence due to his constant engagement in devotional service. Thus everyone is advised to take shelter of devotional service to become happy and liberated.





TEXT 120





uṭhāñā mahāprabhu kaila āliṅgana



dui-jane premāveśe haila acetana



SYNONYMS



*uṭhāñā*-after raising him; *mahāprabhu*-Lord Śrī Caitanya Mahāprabhu; *kaila*-made; *āliṅgana*-embracing; *dui*-jane-two persons; *prema-āveśe*-in the ecstasy of love; *haila*-became; *acetana*-unconscious.



TRANSLATION



Śrī Caitanya Mahāprabhu raised Svarūpa Dāmodara to his feet and embraced him. They both became ecstatic in love and fell unconscious.





TEXT 121





kata-kṣaṇe dui jane sthira yabe hailā



tabe mahāprabhu tāṅre kahite lāgilā



SYNONYMS



*kata*-kṣaṇe-after some time; *dui jane*-both persons; *sthira*-patient; *yabe*-when; *hailā*-became; *tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *kahite*-to speak; *lāgilā*-began.



TRANSLATION



After they had regained their patience, Śrī Caitanya Mahāprabhu began to speak.





TEXT 122





tumi ye āsibe, āji svapnete dekhila



bhāla haila, andha yena dui netra pāila



SYNONYMS



*tumi*-you; *ye*-that; *āsibe*-will come; *āji*-today; *svapnete*-in dream; *dekhila*-I saw; *bhāla haila*-it is very good; *andha*-a blind man; *yena*-as if; *dui*-two; *netra*-eyes; *pāila*-got back.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "I saw in a dream that you were coming, and so this is very auspicious. I have been like a blind man, but your coming here restores My vision."





TEXT 123





svarūpa kahe,-prabhu, mora kṣama' aparādha



tomā chāḍi' anyatra genu, karinu pramāda



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara said; *prabhu*-my Lord; *mora*-my; *kṣama'*-please excuse; *aparādha*-offense; *tomā*-You; *chāḍi'*-giving up; *anyatra*-elsewhere; *genu*-I went; *karinu*-I have done; *pramāda*-great mistake.



TRANSLATION



Svarūpa said, "My dear Lord, please excuse my offense. I gave up Your company to go elsewhere, and that was my great mistake.





TEXT 124





tomāra caraṇe mora nāhi prema-leśa



tomā chāḍi' pāpī muñi genu anya deśa



SYNONYMS



*tomāra caraṇe*-at Your lotus feet; *mora*-my; *nāhi*-there is not; *prema-leśa*-a trace of love; *tomā*-You; *chāḍi'*-giving up; *pāpī*-sinful; *muñi*-I; *genu*-went; *anya deśa*-to another country.



TRANSLATION



"My dear Lord, I do not even possess a trace of love at Your lotus feet. If I did, how could I go to another country? I am therefore a most sinful man.





TEXT 125





muñi tomā chāḍila, tumi more nā chāḍilā



kṛpā-pāśa gale bāndhi' caraṇe ānilā



SYNONYMS



*muñi*-I; *tomā*-You; *chādila*-gave up; *tumi*-You; *more*-me; *nā*-did not; *chāḍilā*-give up; *kṛpā*-of mercy; *pāśa*-by the rope; *gale*-by the neck; *bāndhi'*-binding; *caraṇe*-at Your lotus feet; *ānilā*-You brought back.



TRANSLATION



"I gave up Your company, but You did not give me up. By Your rope of mercy You have bound me by the neck and brought me back again to Your lotus feet."





TEXT 126





tabe svarūpa kaila nitāira caraṇa vandana



nityānanda-prabhu kaila prema-āliṅgana



SYNONYMS



*tabe*-thereafter; *svarūpa*-Svarūpa Dāmodara; *kaila*-did; *nitāira*-of Nityānanda Prabhu; *caraṇa*-of the lotus feet; *vandana*-worship; *nityānanda-prabhu*-Lord Nityānanda; *kaila*-did; *prema-āliṅgana*-embracing in love.



TRANSLATION



Svarūpa Dāmodara then worshiped the lotus feet of Nityānanda Prabhu, and Nityānanda in turn embraced him in the ecstasy of love.





TEXT 127





jagadānanda, mukunda, śaṅkara, sārvabhauma



sabā-saṅge yathā-yogya karila milana



SYNONYMS



*jagadānanda*-Jagadānanda; *mukunda*-Mukunda; śaṅkara-Śaṅkara; *sārvabhauma*-Sārvabhauma; *sabā*-saṅge-with all; *yathā*-yogya-as is befitting; *karila*-did; *milana*-meeting.



TRANSLATION



After worshiping Nityānanda Prabhu, Svarūpa Dāmodara met Jagadānanda, Mukunda, Śaṅkara and Sārvabhauma, as was befitting.





TEXT 128





paramānanda purīra kaila caraṇa vandana



purī-gosāñi tāṅre kaila prema-āliṅgana



SYNONYMS



*paramānanda purīra*-of Paramānanda Purī; *kaila*-he did; *caraṇa vandana*-worshiping the lotus feet; *purī*-gosāñi-Paramānanda Purī; *tāṅre*-unto him; *kaila*-did; *prema-āliṅgana*-embracing in love.



TRANSLATION



Svarūpa Dāmodara also offered his worshipful prayers at the lotus feet of Paramānanda Purī, who, in return, embraced him in ecstatic love.





TEXT 129





mahāprabhu dila tāṅre nibhṛte vāsā-ghara



jalādi-paricaryā lāgi' dila eka kiṅkara



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *dila*-gave; *tāṅre*-unto him; *nibhṛte*-in a solitary place; *vāsā*-ghara-residential quarters; *jala-ādi*-supplying water, etc.; *paricaryā*-service; *lāgi'*-for the purpose of; *dila*-gave; *eka*-one; *kiṅkara*-servant.



TRANSLATION



Śrī Caitanya Mahāprabhu then gave Svarūpa Dāmodara residence in a solitary place and ordered a servant to serve him with a supply of water and other necessities.





TEXT 130





āra dina sārvabhauma-ādi bhakta-saṅge



vasiyā āchena mahāprabhu kṛṣṇa-kathā-raṅge



SYNONYMS



*āra dina*-the next day; *sārvabhauma-ādi*-headed by Sārvabhauma Bhaṭṭācārya; *bhakta*-saṅge-with the devotees; *vasiyā āchena*-was sitting; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kṛṣṇa*-kathā-raṅge-engaged in discussions of topics concerning Kṛṣṇa.



TRANSLATION



The next day Śrī Caitanya Mahāprabhu sat with all the devotees, headed by Sārvabhauma Bhaṭṭācārya, and they discussed the pastimes of Kṛṣṇa.





TEXT 131





hena-kāle govindera haila āgamana



daṇḍavat kari' kahe vinaya-vacana



SYNONYMS



*hena*-kāle-at that time; *govindera*-of Govinda; *haila*-there was; *āgamana*-arrival; *daṇḍavat kari'*-offering obeisances; *kahe*-says; *vinaya*-vacana-submissive words.



TRANSLATION



At that time Govinda appeared on the scene, offered his respectful obeisances and spoke submissively.





TEXT 132





īśvara-purīra bhṛtya,-'govinda' mora nāma



purī-gosāñira ājñāya āinu tomāra sthāna



SYNONYMS



*īśvara*-purīra bhṛtya-servant of Īśvara Purī; *govinda mora nāma*-my name is Govinda; *purī-gosāñira*-of Īśvara Purī; *ājñāya*-on the order; *āinu*-I have come; *tomāra*-to your; *sthāna*-place.



TRANSLATION



"I am the servant of Īśvara Purī. My name is Govinda, and following the orders of my spiritual master, I have come here.





TEXT 133





siddha-prāpti-kāle gosāñi ājñā kaila more



kṛṣṇa-caitanya-nikaṭe rahi seviha tāṅhāre



SYNONYMS



*siddhi*-prāpti-kāle-at the time of his departure from this mortal world to achieve the highest perfection of life; *gosāñi*-my spiritual master; *ājñā*-order; *kaila*-made; *more*-unto me; *kṛṣṇa*-caitanya-nikaṭe-at the place of Śrī Kṛṣṇa Caitanya; *rahi*-remaining; *seviha*-render service; *tāṅhāre*-unto Him.



TRANSLATION



"Just before his departure from this mortal world to attain the highest perfection, Īśvara Purī told me that I should go to Śrī Caitanya Mahāprabhu and render service unto Him.





TEXT 134





kāśīśvara āsibena saba tīrtha dekhiyā



prabhu-ājñāya muñi āinu tomā-pade dhāñā



SYNONYMS



*kāśīśvara*-Kāśīśvara; *āsibena*-will come; *saba*-all; *tīrtha*-holy places; *dekhiyā*-visiting; *prabhu-ājñāya*-under the order of my spiritual master; *muñi*-I; *āinu*-have come; *tomā*-to Your; *pade*-lotus feet; *dhāñā*-running.



TRANSLATION



"Kāśīśvara will also come here after visiting all the holy places. However, following the orders of my spiritual master, I have hastily come to be present at Your lotus feet."





TEXT 135





gosāñi kahila, 'purīśvara' vātsalya kare more



kṛpā kari' mora ṭhāñi pāṭhāilā tomāre



SYNONYMS



*gosāñi kahila*-Śrī Caitanya Mahāprabhu replied; purīśvara-Īśvara Purī; *vātsalya*-paternal affection; *kare*-does; *more*-unto Me; *kṛpā kari'*-being merciful; *mora ṭhāñi*-to My place; *pāṭhāilā*-sent; *tomāre*-you.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "My spiritual master, Īśvara Purī, always favors Me with paternal affection. Therefore, out of his causeless mercy, he has sent you here."





TEXT 136





eta śuni' sārvabhauma prabhure puchila



purī-gosāñi śūdra-sevaka kāṅhe ta' rākhila



SYNONYMS



*eta śuni'*-hearing this; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *prabhure*-unto the Lord; *puchila*-inquired; *purī*-gosāñi-Īśvara Purī; *śūdra-sevaka*-a servant who is a śūdra; *kāṅhe ta'*-why; *rākhila*-kept.



TRANSLATION



After hearing this, Sārvabhauma Bhaṭṭācārya asked Śrī Caitanya Mahāprabhu, "Why did Īśvara Purī keep a servant who comes from a śūdra family?"



PURPORT



Both Kāśīśvara and Govinda were personal servants of Īśvara Purī. After Īśvara Purī's demise, Kāśīśvara went to visit all the holy places of India. Following the orders of his spiritual master, Govinda immediately went to Śrī Caitanya Mahāprabhu for shelter. Govinda came from a śūdra family, but because he was initiated by Īśvara Purī, he was certainly a brāhmaṇa. Sārvabhauma Bhaṭṭācārya here asked Śrī Caitanya Mahāprabhu why Īśvara Purī accepted a disciple from a śūdra family. According to the smṛti-śāstra, which gives directions for the management of the varṇāśrama institution, a brāhmaṇa cannot accept a disciple from the lower castes. In other words, a kṣatriya, vaiśya or śūdra cannot be accepted as a servant. If a spiritual master accepts such a person, he is contaminated. Sārvabhauma Bhaṭṭācārya therefore asked why Īśvara Purī accepted a servant or disciple born of a śūdra family.





In answer to this question, Śrī Caitanya Mahāprabhu replied that His spiritual master, Īśvara Purī, was so empowered that he was as good as the Supreme Personality of Godhead. As such, Īśvara Purī was the spiritual master of the whole world. He was not a servant of any mundane rule or regulation. An empowered spiritual master like Īśvara Purī can bestow his mercy upon anyone, irrespective of caste or creed. The conclusion is that a spiritual master who is authorized and empowered by Kṛṣṇa and his own guru should be considered as good as the Supreme Personality of Godhead Himself. That is the verdict of Viśvanātha Cakravartī: sākṣād-dharitvenaśā. An authorized spiritual master is as good as Hari, the Supreme Personality of Godhead. As Hari is free to act as He likes, the empowered spiritual master is also free. As Hari is not subject to mundane rules and regulations, the spiritual master empowered by Him is also not subject. According to the *Caitanya-caritāmṛta* (*Antya-līlā* 7.11), kṛṣṇa-śakti vinā nahe tāra pravartana. An authorized spiritual master empowered by Kṛṣṇa can spread the glories of the holy name of the Lord, for he has power of attorney from the Supreme Personality of Godhead. In the mundane world, anyone possessing his master's power of attorney can act on behalf of his master. Similarly, a spiritual master empowered by Kṛṣṇa through his own bona fide spiritual master should be considered as good as the Supreme Personality of Godhead Himself. That is the meaning of sākṣād-dharitvena. Śrī Caitanya Mahāprabhu therefore describes the activities of the Supreme Personality of Godhead and the bona fide spiritual master as follows.





TEXT 137





prabhu kahe,-īśvara haya parama svatantra



īśvarera kṛpā nahe veda-paratantra



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *īśvara*-the Supreme Personality of Godhead or Īśvara Purī; *haya*-is; *parama*-supremely; *svatantra*-independent; *īśvarera*-of the Supreme Personality of Godhead or of Īśvara Purī; *kṛpā*-the mercy; *nahe*-is not; *veda*-paratantra-subject to the Vedic rules.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Both the Supreme Personality of Godhead and My spiritual master, Īśvara Purī, are completely independent. Therefore neither the mercy of the Supreme Personality of Godhead nor that of Īśvara Purī is subject to any Vedic rules or regulations.





TEXT 138





īśvarera kṛpā jāti-kulādi nā māne



vidurera ghare kṛṣṇa karilā bhojane



SYNONYMS



*īśvarera kṛpā*-the mercy of the Lord; *jāti*-caste; *kula-ādi*-family, etc.; *nā māne*-does not obey; *vidurera*-of Vidura; *ghare*-at the home; *kṛṣṇa*-Lord Kṛṣṇa; *karilā*-did; *bhojane*-eating.



TRANSLATION



"The mercy of the Supreme Personality of Godhead is not restricted to the jurisdiction of caste and creed. Vidura was a śūdra, yet Kṛṣṇa accepted lunch at his home.





TEXT 139





sneha-leśāpekṣā mātra śrī-kṛṣṇa-kṛpāra



sneha-vaśa hañā kare svatantra ācāra



SYNONYMS



*sneha*-of affection; *leśa*-on a trace; *apekṣā*-reliance; *mātra*-only; *śrī-kṛṣṇa*-of Lord Śrī Kṛṣṇa; *kṛpāra*-of the mercy; *sneha*-vaśa-obliged by affection; *hañā*-being; *kare*-does; *svatantra*-independent; *ācāra*-behavior.



TRANSLATION



"Lord Kṛṣṇa's mercy is dependent only on affection. Being obliged only by affection, Lord Kṛṣṇa acts very independently.



PURPORT



Lord Śrī *Kṛṣṇa, the Supreme Personality of Godhead*, is merciful, but His mercy does not depend on mundane rules and regulations. He is dependent only on affection and nothing else. Service to Lord Kṛṣṇa can be rendered in two ways. One can serve the Lord in affection or in veneration. When service is rendered in affection, it is the Lord's special mercy. When service is rendered in veneration, it is doubtful whether Kṛṣṇa's mercy is actually involved. If Kṛṣṇa's mercy is there, it is not dependent on any prescribed caste or creed. Śrī Caitanya Mahāprabhu wanted to inform Sārvabhauma Bhaṭṭācārya that Lord Kṛṣṇa is the spiritual master of everyone, and He does not care for mundane caste or creed. Therefore Śrī Caitanya Mahāprabhu cited the example of Lord Kṛṣṇa's accepting food at the house of Vidura, who was a śūdra by birth. By the same token, Īśvara Purī, an empowered spiritual master, could show mercy to anyone. As such, he accepted Govinda, although the boy was born in a śūdra family. When Govinda was initiated, he became a brāhmaṇa and was accepted as Īśvara Purī's personal servant. In the *Hari-bhakti-vilāsa*, Śrī Sanātana Gosvāmī states that one who is initiated by a bona fide spiritual master immediately becomes a brāhmaṇa. A pseudo spiritual master cannot transform a person into a brāhmaṇa, but an authorized spiritual master can do so. This is the verdict of śāstra, Śrī Caitanya Mahāprabhu and all the Gosvāmīs.





TEXT 140





maryādā haite koṭi sukha sneha-ācaraṇe



paramānanda haya yāra nāma-śravaṇe



SYNONYMS



*maryādā haite*-greater than veneration and awe; *koṭi*-millions of times; *sukha*-happiness; *sneha*-with affection; *ācaraṇe*-in dealings; *parama-ānanda*-transcendental bliss; *haya*-there is; *yāra*-whose; *nāma*-holy name; *śravaṇe*-by hearing.



TRANSLATION



"In conclusion, dealings in affection with the Supreme Personality of Godhead bring happiness many millions of times greater than dealings with Him in awe and veneration. Simply by hearing the holy name of the Lord, the devotee is merged in transcendental bliss."





TEXT 141





eta bali' govindere kaila āliṅgana



govinda karila prabhura caraṇa vandana



SYNONYMS



*eta bali'*-saying this; *govindere*-unto Govinda; *kaila*-did; *āliṅgana*-embracing; *govinda*-Govinda; *karila*-did; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *caraṇa vandana*-worshiping the lotus feet.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu embraced Govinda, and Govinda in turn offered his respectful obeisances unto Śrī Caitanya Mahāprabhu's lotus feet.





TEXT 142





prabhu kahe,-bhaṭṭācārya, karaha vicāra



gurura kiṅkara haya mānya se āmāra



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *bhaṭṭācārya*-My dear Bhaṭṭācārya; *karaha vicāra*-just consider; *gurura kiṅkara*-the servant of the spiritual master; *haya*-is; *mānya*-respectable; *se*-he; *āmāra*-to Me.



TRANSLATION



Śrī Caitanya Mahāprabhu then continued speaking to Sārvabhauma Bhaṭṭācārya: "Consider this point. The servant of the spiritual master is always respectable for Me.





TEXT 143





tāṅhāre āpana-sevā karāite nā yuyāya



guru ājñā diyāchena, ki kari upāya



SYNONYMS



*tāṅhāre*-him; *āpana*-sevā-personal service; *karāite*-to engage to do; *nā yuyāya*-is not befitting; *guru*-the spiritual master; *ājñā*-order; *diyāchena*-has given; *ki*-what; *kari*-can I do; *upāya*-remedy.



TRANSLATION



"As such, it is not befitting that the guru's servant should engage in My personal service. Yet My spiritual master has given this order. What shall I do?"



PURPORT



A guru's servants or disciples are all Godbrothers to one another, and as such they should all respect one another as prabhu, or master. No one should disrespect his Godbrother or try to engage him as a servant. For this reason Śrī Caitanya Mahāprabhu asked Sārvabhauma Bhaṭṭācārya what to do about Govinda. Govinda was the personal servant of Īśvara Purī, Śrī Caitanya Mahāprabhu's spiritual master, and now Īśvara Purī had ordered Govinda to become Śrī Caitanya Mahāprabhu's personal servant. So what was to be done? This was the inquiry Śrī Caitanya Mahāprabhu placed before Sārvabhauma Bhaṭṭācārya, an experienced friend.





TEXT 144





bhaṭṭa kahe,-gurura ājñā haya balavān



guru-ājñā nā laṅghiye, śāstra-pramāṇa



SYNONYMS



*bhaṭṭa kahe*-Sārvabhauma Bhaṭṭācārya said; *gurura ājñā*-the order of the spiritual master; *haya*-is; *balavān*-strong; *guru-ājñā*-the order of the spiritual master; *nā*-not; *laṅghiye*-we can disobey; *śāstra*-scriptural; *pramāṇa*-injunction.



TRANSLATION



Sārvabhauma Bhaṭṭācārya said, "The order of the spiritual master is very strong and cannot be disobeyed. That is the injunction of the śāstras, the revealed scriptures.





TEXT 145





sa śuśruvān mātari bhārgaveṇa



pitur niyogāt prahṛtaṁ dviṣad-vat



pratyagṛhīd agraja-śāsanaṁ tad



ājñā gurūṇāṁ hy avicāraṇīyā



SYNONYMS



*saḥ*-He (Lakṣmaṇa, the brother of Lord Rāmacandra); *śuśruvān*-hearing; *mātari*-unto the mother; *bhārgaveṇa*-by Paraśurāma; *pituḥ*-of the father; *niyogāt*-by the order; *prahṛtam*-killing; *dviṣat*-vat-like an enemy; *pratyagṛhīt*-accepted; *agraja-śāsanam*-the order of the elder brother; *tat*-that; *ājñā*-order; *gurūṇām*-of superior persons, such as the spiritual master or father; *hi*-because; *avicāraṇīyā*-to be obeyed without consideration.



TRANSLATION



" 'Being ordered by his father, Paraśurāma killed his mother, Reṇukā, just as if she were an enemy. When Lakṣmaṇa, the younger brother of Lord Rāmacandra, heard of this, He immediately engaged Himself in the service of His elder brother and accepted His orders. The order of the spiritual master must be obeyed without consideration.'



PURPORT



This is a quotation from the Raghu-vaṁśa (14.46). Lord Rāmacandra's statement to Sītā given below is from the *Rāmāyaṇa* (Ayodhyā-kāṇḍa 22.9).





TEXT 146





nirvicāraṁ guror ājñā



mayā kāryā mahātmanaḥ



śreyo hy evaṁ bhavatyāś ca



mama caiva viśeṣataḥ



SYNONYMS



*nirvicāram*-to be obeyed without consideration; *guroḥ*-of the spiritual master; *ājñā*-the order; *mayā*-by Me; *kāryā*-must be done; *mahā-ātmanaḥ*-of the great soul; *śreyaḥ*-good fortune; *hi*-indeed; *evam*-thus; *bhavatyāḥ*-for you; *ca*-and; *mama*-for Me; *ca*-also; *eva*-certainly; *viśeṣataḥ*-specifically.



TRANSLATION



" 'The order of a great personality like a father must be executed without consideration because there is good fortune in such an order for both of us. In particular, there is good fortune for Me.' "





TEXT 147





tabe mahāprabhu tāṅre kaila aṅgīkāra



āpana-śrī-aṅga-sevāya dila adhikāra



SYNONYMS



*tabe*-after that; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto Govinda; *kaila*-did; *aṅgīkāra*-acceptance; *āpana*-personal; *śrī-aṅga*-of the transcendental body; *sevāya*-in the service; *dila*-gave; *adhikāra*-responsibility.



TRANSLATION



After Sārvabhauma Bhaṭṭācārya said this, Śrī Caitanya Mahāprabhu embraced Govinda and engaged him in the service of His personal body.





TEXT 148





prabhura priya bhṛtya kari' sabe kare māna



sakala vaiṣṇavera govinda kare samādhāna



SYNONYMS



*prabhura*-of Lord Śrī Caitanya Mahāprabhu; *priya*-dear; *bhṛtya*-servant; *kari'*-understanding; *sabe*-all; *kare*-do; *māna*-respect; *sakala*-all; *vaiṣṇavera*-of devotees; *govinda*-Govinda; *kare*-does; *samādhāna*-service.



TRANSLATION



Everyone respected Govinda as the dearest servant of Śrī Caitanya Mahāprabhu, and Govinda served all the Vaiṣṇavas and saw to their needs.





TEXT 149





choṭa-baḍa-kīrtanīyā-dui haridāsa



rāmāi, nandāi rahe govindera pāśa



SYNONYMS



*choṭa*-baḍa-junior and senior; *kīrtanīyā*-musicians; *dui*-two; *haridāsa*-Haridāsas; *rāmāi*-Rāmāi; *nandāi*-Nandāi; *rahe*-stay; *govindera pāśa*-with Govinda.



TRANSLATION



Both Haridāsa senior and Haridāsa junior, who were musicians, as well as Rāmāi and Nandāi, used to stay with Govinda.





TEXT 150





govindera saṅge kare prabhura sevana



govindera bhāgya-sīmā nā yāya varṇana



SYNONYMS



*govindera saṅge*-with Govinda; *kare*-do; *prabhura*-of Śrī Caitanya Mahāprabhu; *sevana*-service; *govindera*-of Govinda; *bhāgya-sīmā*-the limit of good fortune; *nā*-not; *yāya varṇana*-can be described.



TRANSLATION



They all remained with Govinda to serve Śrī Caitanya Mahāprabhu; therefore no one could estimate the good fortune of Govinda.





TEXT 151





āra dine mukunda-datta kahe prabhura sthāne



brahmānanda-bhāratī āilā tomāra daraśane



SYNONYMS



*āra dine*-the next day; *mukunda*-datta-Mukunda Datta; *kahe*-said; *prabhura*-of Śrī Caitanya Mahāprabhu; *sthāne*-at the place; *brahmānanda*-bhāratī-Brahmānanda Bhāratī; *āilā*-has come; *tomāra daraśane*-to see You.



TRANSLATION



The next day Mukunda Datta informed Śrī Caitanya Mahāprabhu, "Brahmānanda Bhāratī has come to see You."





TEXT 152





ājñā deha' yadi tāṅre āniye ethāi



prabhu kahe,-guru teṅha, yāba tāṅra ṭhāñi



SYNONYMS



*ājñā deha'*-order; *yadi*-if; *tāṅre*-him; *āniye*-I can bring; *ethāi*-here; *prabhu kahe*-Śrī Caitanya Mahāprabhu said; *guru teṅha*-he is My spiritual master; *yāba*-I shall go; *tāṅra ṭhāñi*-to his place.



TRANSLATION



Mukunda Datta then asked the Lord, "Shall I bring him here?"



Śrī Caitanya Mahāprabhu said, "Brahmānanda Bhāratī is like My spiritual master. It is better that I go to him."





TEXT 153





eta bali' mahāprabhu bhakta-gaṇa-saṅge



cali' āilā brahmānanda-bhāratīra āge



SYNONYMS



*eta bali'*-saying this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhakta*-gaṇa-saṅge-with the devotees; *cali'*-walking; *āilā*-came; *brahmānanda-bhāratīra*-of Brahmānanda Bhāratī; *āge*-in the presence.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu and His devotees came into the presence of Brahmānanda Bhāratī.





TEXT 154





brahmānanda pariyāche mṛga-carmāmbara



tāhā dekhi' prabhu duḥkha pāilā antara



SYNONYMS



*brahmānanda*-Brahmānanda; *pariyāche*-did wear; *mṛga-carma-ambara*-a garment made of deerskin; *tāhā dekhi'*-seeing that; *prabhu*-Śrī Caitanya Mahāprabhu; *duḥkha*-unhappiness; *pāilā*-got; *antara*-within Himself.



TRANSLATION



When Śrī Caitanya Mahāprabhu and His devotees approached him, they saw that he was covered with a deerskin. Seeing this, Śrī Caitanya Mahāprabhu became very unhappy.



PURPORT



Brahmānanda Bhāratī belonged to the Śaṅkara-sampradāya. (The title bhāratī indicates a member of one of that sampradāya's ten classes of sannyāsīs.) It is customary for a person who has renounced the world to cover his body with a deerskin or the bark of a tree. This is enjoined by the Manu-saṁhitā. But if a sannyāsī who has renounced the world simply wears a deerskin and does not spiritually advance, he is bewildered by false prestige. Śrī Caitanya Mahāprabhu did not like to see Brahmānanda Bhāratī wearing a deerskin.





TEXT 155





dekhiyā ta' chadma kaila yena dekhe nāñi



mukundere puche,-kāhāṅ bhāratī-gosāñi



SYNONYMS



*dekhiyā*-seeing; *ta'*-certainly; *chadma kaila*-pretended; *yena*-as if; *dekhe*-sees; *nāñi*-not; *mukundere puche*-inquired from Mukunda; *kāhāṅ*-where; *bhāratī*-gosāñi-Brahmānanda Bhāratī, my spiritual master.



TRANSLATION



Seeing Brahmānanda Bhāratī wearing the deerskin, Caitanya Mahāprabhu pretended not to see him. Instead, He asked Mukunda Datta, "Where is Brahmānanda Bhāratī, My spiritual master?"





TEXT 156





mukunda kahe,-ei āge dekha vidyamāna



prabhu kahe,-teṅha nahena, tumi ageyāna



SYNONYMS



*mukunda kahe*-Mukunda said; *ei āge*-here in front; *dekha*-see; *vidyamāna*-present; *prabhu kahe*-Śrī Caitanya Mahāprabhu replied; *teṅha nahena*-he is not; *tumi ageyāna*-you are incorrect.



TRANSLATION



Mukunda Datta replied, "Here is Brahmānanda Bhāratī, in Your presence."



The Lord replied, "You are incorrect. This is not Brahmānanda Bhāratī.





TEXT 157





anyere anya kaha, nāhi tomāra jñāna



bhāratī-gosāñi kene paribena cāma



SYNONYMS



*anyere*-another; *anya kaha*-you talk of someone else; *nāhi*-there is not; *tomāra*-your; *jñāna*-knowledge; *bhāratī*-Brahmānanda Bhāratī; *gosāñi*-My spiritual master; *kene*-why; *paribena*-should wear; *cāma*-skin.



TRANSLATION



"You must be talking of someone else, for this is surely not Brahmānanda Bhāratī. You simply have no knowledge. Why should Brahmānanda Bhāratī wear a deerskin?"





TEXT 158





śuni' brahmānanda kare hṛdaye vicāre



mora carmāmbara ei nā bhāya iṅhāre



SYNONYMS



*śuni'*-hearing; *brahmānanda*-Brahmānanda; *kare*-does; *hṛdaye*-within himself; *vicāre*-consideration; *mora*-my; *carma*-ambara-deerskin garment; *ei*-this; *nā*-not; *bhāya*-is approved; *iṅhāre*-by Śrī Caitanya Mahāprabhu.



TRANSLATION



When Brahmānanda Bhāratī heard this, he thought, "My deerskin is not approved by Śrī Caitanya Mahāprabhu."





TEXT 159





bhāla kahena,--carmāmbara dambha lāgi' pari



carmāmbara-paridhāne saṁsāra nā tari



SYNONYMS



*bhāla*-well; *kahena*-He said; *carma-ambara*-the garment of deerskin; *dambha*-prestige; *lāgi'*-for the matter of; *pari*-I put on; *carma-ambara-paridhāne*-by putting on a garment of skin; *saṁsāra*-the material world; *nā tari*-I cannot cross.



TRANSLATION



Thus admitting his mistake, Brahmānanda Bhāratī thought, "He spoke well. I put on this deerskin only for prestige. I cannot cross over the ocean of nescience simply by wearing a deerskin.





TEXT 160





āji haite nā pariba ei carmāmbara



prabhu bahirvāsa ānāilā jāniyā antara



SYNONYMS



*āji haite*-from today; *nā pariba*-I shall not put on; *ei*-this; *carma*-ambara-deerskin garment; *prabhu*-Śrī Caitanya Mahāprabhu; *bahirḥ-vāsa*-the cloth of a sannyāsī; *ānāilā*-had someone bring; *jāniyā*-knowing; *antara*-his contemplation.



TRANSLATION



"From today on I shall not wear this deerskin." As soon as Brahmānanda Bhāratī decided this, Śrī Caitanya Mahāprabhu, understanding his mind, immediately sent for the robes of a sannyāsī.





TEXT 161





carmāmbara chāḍi' brahmānanda parila vasana



prabhu āsi' kaila tāṅra caraṇa vandana



SYNONYMS



*carma*-ambara chāḍi'-giving up the deerskin garment; *brahmānanda*-Brahmānanda Bhāratī; *parila*-put on; *vasana*-cloth garment; *prabhu*-Śrī Caitanya Mahāprabhu; *āsi'*-coming; *kaila*-did; *tāṅra*-his; *caraṇa vandana*-worshiping the feet.



TRANSLATION



As soon as Brahmānanda Bhāratī gave up his deerskin and covered himself with sannyāsī robes, Śrī Caitanya Mahāprabhu came and offered His respects at his lotus feet.





TEXT 162





bhāratī kahe,-tomāra ācāra loka śikhāite



punaḥ nā karibe nati, bhaya pāṅa citte



SYNONYMS



*bhāratī kahe*-Brahmānanda Bhāratī said; *tomāra*-Your; *ācāra*-behavior; *loka*-people in general; *śikhāite*-to teach; *punaḥ*-again; *nā*-not; *karibe*-will do; *nati*-obeisances; *bhaya*-fear; *pāṅa*-I get; *citte*-within the mind.



TRANSLATION



Brahmānanda Bhāratī said, "You instruct the general populace by Your behavior. I will not do anything against Your wishes; otherwise You will not offer me respects but will neglect me. I am afraid of this.





TEXT 163





sāmpratika 'dui brahma' ihāṅ 'calācala'



jagannātha-acala brahma, tumi ta' sacala



SYNONYMS



*sāmpratika*-at the present moment; *dui brahma*-two Brahmans, or spiritual identities; *ihāṅ*-here; *cala*-acala-moving and not moving; *jagannātha*-Lord Jagannātha; *acala brahma*-not moving Brahman; *tumi*-You; *ta'*-but; *sa*-cala-moving Brahman.



TRANSLATION



"At the present moment I see two Brahmans. One Brahman is Lord Jagannātha, who does not move, and the other Brahman, who is moving, is You. Lord Jagannātha is the arcā-vigraha, the worshipable Deity, and it is He who is the nonmoving Brahman. But You are Lord Śrī Caitanya Mahāprabhu, and You are moving here and there. The two of You are the same Brahman, master of the material nature, but You are playing two parts-one moving and one not moving. In this way two Brahmans are now residing at Jagannātha Purī, Puruṣottama.





TEXT 164





tumi-gaura-varṇa, teṅha-śyāmala-varṇa



dui brahme kaila saba jagat-tāraṇa



SYNONYMS



*tumi*-You; *gaura-varṇa*-having a golden or fair complexion; *teṅha*-He; *śyāmala-varṇa*-having a blackish complexion; *dui brahme*-both Brahmans; *kaila*-performed; *saba jagat*-of the whole world; *tāraṇa*-deliverance.



TRANSLATION



"Of the two Brahmans, You are fair-complexioned, and the other, Lord Jagannātha, is blackish. Both of You are delivering the whole world."





TEXT 165





prabhu kahe,-satya kahi, tomara āgamane



dui brahma prakaṭila śrī-puruṣottame



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *satya kahi*-I speak the truth; *tomāra āgamane*-by your presence; *dui brahma*-two Brahmans; *prakaṭila*-appeared; *śrī*-puruṣottame-at Jagannātha Purī.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu replied, "Actually, to tell you the truth, due to your presence there are now two Brahmans at Jagannātha Purī.





TEXT 166





'brahmānanda' nāma tumi-gaura-brahma 'cala'



śyama-varṇa jagannātha vasiyāchena 'acala'



SYNONYMS



*brahmānanda*-Brahmānanda; *nāma tumi*-your name; *gaura-brahma*-the Brahman of the name Gaura; *cala*-both of them are moving; *śyāma-varṇa*-of blackish hue; *jagannātha*-Lord Jagannātha; *vasiyāchena*-is sitting; *acala*-without movement.



TRANSLATION



"Both Brahmānanda and Gaurahari are moving, whereas the blackish Lord Jagannātha is sitting tight and immobile."



PURPORT



Brahmānanda Bhāratī wanted to prove that there is no difference between the Supreme Lord and the jīva, while Caitanya Mahāprabhu wanted to prove that He and Brahmānanda Bhāratī were jīvas and that although the jīvas are Brahman, they are many, but the Supreme Lord, the Supreme Brahman, is one. On the other hand, Brahmānanda Bhāratī also wanted to prove that Jagannātha and Śrī Caitanya Mahāprabhu are one, the Supreme Personality of Godhead, but that to fulfill His mission Śrī Caitanya Mahāprabhu appeared to be moving whereas Lord Jagannātha appeared to be inert. Thus this jolly argument was going on. Finally, Brahmānanda Bhāratī referred the whole matter to Sārvabhauma Bhaṭṭācārya for a final decision.





TEXT 167





bhāratī kahe,-sārvabhauma, madhyastha hañā



iṅhāra sane āmāra 'nyāya' bujha' mana diyā



SYNONYMS



*bhāratī kahe*-Brahmānanda Bhāratī said; *sārvabhauma*-O Sārvabhauma Bhaṭṭācārya; *madhya*-stha hañā-becoming a mediator; *iṅhāra sane*-with Lord Śrī Caitanya Mahāprabhu; *āmāra*-my; *nyāya*-logic; *bujha'*-try to understand; *mana diyā*-with attention.



TRANSLATION



Brahmānanda Bhāratī said, "My dear Sārvabhauma Bhaṭṭācārya, please become the mediator in this logical argument between Śrī Caitanya Mahāprabhu and me."





TEXT 168





'vyāpya' 'vyāpaka'-bhāve 'jīva'-'brahme' jāni



jīva-vyāpya, brahma-vyāpaka, śāstrete vākhāni



SYNONYMS



*vyāpya*-localized; *vyāpaka*-all-pervading; *bhāve*-in this way; *jīva*-living entity; *brahme*-the Supreme Lord; *jāni*-I know; *jīva*-the living entity; *vyāpya*-localized; *brahma*-the Supreme Lord; *vyāpaka*-all-pervading; *śāstrete*-in the revealed scripture; *vākhāni*-description.



TRANSLATION



Brahmānanda Bhāratī continued, "The living entity is localized, whereas the Supreme Brahman is all-pervading. That is the verdict of the revealed scriptures.



PURPORT



Brahmānanda Bhāratī drew Sārvabhauma Bhaṭṭācārya's attention because he wanted him to judge the argument. He then stated that Brahman, the Supreme Lord, is all-pervading. This is confirmed by Lord Kṛṣṇa in the *Bhagavad-gītā* (13.3):





kṣetra-jñaṁ cāpi māṁ viddhi

sarva-kṣetreṣu bhārata

kṣetra-kṣetrajñayor jñānaṁ

yat taj jñānaṁ mataṁ mama



"O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion."





The Supreme Personality of Godhead in His Paramātmā feature is expanded everywhere. The Brahma-saṁhitā says, aṇḍāntara-stha-paramāṇu-cayāntara-stham: by virtue of His all-pervasive nature, the Supreme Lord is within the universe as well as within all elements of the universe. He is even within the atom. In this way the Supreme Lord Govinda is all-pervasive. On the other hand, the living entities are very, very small. It is said that the living entity is one ten-thousandth of the tip of a hair. Therefore the living entity is localized. Living entities rest on the Brahman effulgence, the bodily rays of the Supreme Personality of Godhead.





TEXT 169





carma ghucāñā kaila āmāre śodhana



doṅhāra vyāpya-vyāpakatve ei ta' kāraṇa



SYNONYMS



*carma*-deerskin; *ghucāñā*-taking away; *kaila*-did; *āmāre*-unto me; *śodhana*-purification; *doṅhāra*-of both of us; *vyāpya*-being localized; *vyāpakatve*-being all-pervasive; *ei*-this; *ta'*-indeed; *kāraṇa*-the cause.



TRANSLATION



"Śrī Caitanya Mahāprabhu purified me by taking away my deerskin. This is proof that He is all-pervasive and all-powerful and that I am subordinate to Him.



PURPORT



Brahmānanda Bhāratī herein asserts that Śrī Caitanya Mahāprabhu is the Supreme Brahman and that he is the subordinate Brahman. This is confirmed in the *Vedas*: nityo nityānāṁ cetanaś cetanānām. The Supreme Personality of Godhead is Brahman or Paraṁbrahman, the chief of all living entities. Both the Supreme Brahman, or the Personality of Godhead, and the living entities are persons, but the Supreme Brahman is the predominator, whereas the living entities are predominated.





TEXT 170





suvarṇa-varṇo hemāṅgo



varāṅgaś candanāṅgadī



sannyāsa-kṛc chamaḥ śānto



niṣṭhā-śānti-parāyaṇaḥ



SYNONYMS



*suvarṇa*-of gold; *varṇaḥ*-having the color; *hema*-aṅgaḥ-whose body was like molten gold; *vara-aṅgaḥ*-having a most beautiful body; *candana*-aṅgadī-whose body was smeared with sandalwood; *sannyāsa*-kṛt-practicing the renounced order of life; *śamaḥ*-equipoised; *śāntaḥ*-peaceful; *niṣṭhā*-of devotion; *śānti*-and of peace; *parāyaṇaḥ*-the highest resort.



TRANSLATION



" 'His bodily hue is golden, and His whole body is like molten gold. Every part of His body is very beautifully constructed and smeared with sandalwood pulp. Accepting the renounced order, the Lord is always equipoised. He is firmly fixed in His mission of chanting the Hare Kṛṣṇa mantra, and He is firmly situated in His dualistic conclusion and in His peace.'



PURPORT



This is a quote from the *Mahābhārata*'s Viṣṇu-sahasra-nāma-stotra.





TEXT 171





ei saba nāmera iṅha haya nijāspada



candanākta prasāda-ḍora-śrī-bhuje aṅgada



SYNONYMS



*ei saba*-all these; *nāmera*-of names; *iṅha*-Śrī Caitanya Mahāprabhu; *haya*-is; *nija-āspada*-the reservoir; *candana*-akta-smeared with the pulp of sandalwood; *prasāda-ḍora*-the thread received from the Jagannātha temple; *śrī*-bhuje-on His arms; *aṅgada*-ornaments.



TRANSLATION



"All the symptoms mentioned in the verse from the Viṣṇu-sahasra-nāma-stotra are visible in the body of Śrī Caitanya Mahāprabhu. His arms are decorated with sandalwood pulp and the thread received from the Śrī Jagannātha Deity, and these are His ornamental bangles."





TEXT 172





bhaṭṭācārya kahe,-bhāratī, dekhi tomāra jaya



prabhu kahe,-yei kaha, sei satya haya



SYNONYMS



*bhaṭṭācārya kahe*-the Bhaṭṭācārya said; *bhāratī*-O Brahmānanda Bhāratī; *dekhi*-I see; *tumāra jaya*-your victory; *prabhu kahe*-Lord Caitanya Mahāprabhu said; *yei kaha*-whatever you say; *sei*-that; *satya*-true; *haya*-is.



TRANSLATION



After hearing this, Sārvabhauma Bhaṭṭācārya rendered his judgment, saying, "Brahmānanda Bhāratī, I see that you are victorious."



Śrī Caitanya Mahāprabhu immediately said, "I accept whatever Brahmānanda Bhāratī has said. It is quite all right with Me."





TEXT 173





guru-śiṣya-nyāye satya śiṣyera parājaya



bhāratī kahe,-eho nahe, anya hetu haya



SYNONYMS



*guru-śiṣya*-nyāye-when there is a logical argument between the spiritual master and the disciple; *satya*-certainly; *śiṣyera*-of the disciple; *parājaya*-defeat; *bhāratī kahe*-Brahmānanda Bhāratī said; *eho nahe*-in this case it is not the fact; *anya hetu*-another cause; *haya*-there is.



TRANSLATION



Śrī Caitanya Mahāprabhu thus posed Himself as a disciple and accepted Brahmānanda Bhāratī as His spiritual master. He then said, "The disciple is certainly defeated in an argument with the spiritual master."



Brahmānanda Bhāratī immediately countered these words, saying, "This is not the cause of Your defeat. There is another cause.





TEXT 174





bhakta ṭhāñi hāra' tumi,-e tomāra svabhāva



āra eka śuna tumi āpana prabhāva



SYNONYMS



*bhakta ṭhāñi*-in the presence of a devotee; *hāra'*-become defeated; *tumi*-You; *e*-this; *tomāra*-Your; *svabhāva*-nature; *āra*-another; *eka*-one; *śuna*-hear; *tumi*-You; *āpana prabhāva*-Your own influence.



TRANSLATION



"It is Your natural characteristic to accept defeat at the hands of Your devotee. There is also another glory of Yours, which I ask You to hear attentively.





TEXT 175





ājanma karinu muñi 'nirākāra'-dhyāna



tomā dekhi' 'kṛṣṇa' haila mora vidyamāna



SYNONYMS



*ā*-janma-since my birth; *karinu*-have done; *muñi*-I; *nirākāra*-dhyāna-meditation on impersonal Brahman; *tomā dekhi'*-by seeing You; *kṛṣṇa*-Lord Kṛṣṇa; *haila*-became; *mora*-my; *vidyamāna*-experience.



TRANSLATION



"I have been meditating on the impersonal Brahman since my birth, but since I have seen You, I have fully experienced Kṛṣṇa."



PURPORT



Brahmānanda Bhāratī admitted that when there is an argument between the spiritual master and the disciple, the spiritual master is naturally victorious, although the disciple may put forward a strong argument. In other words, it is customary that the words of the spiritual master are more worshipable than the words of a disciple. Under the circumstances, since Brahmānanda Bhāratī was in the position of a spiritual master, he emerged victorious over Śrī Caitanya Mahāprabhu, who considered Himself Brahmānanda Bhāratī's disciple. However, Brahmānanda Bhāratī reversed the argument and took the position of a devotee, admitting that Śrī Caitanya Mahāprabhu was the Supreme Personality of Godhead, Kṛṣṇa. This means that the Lord was voluntarily defeated out of affection for His devotee. He was defeated voluntarily, because no one can defeat the Supreme Lord. Concerning this, the words of Bhīṣma in *Śrīmad-Bhāgavatam* (1.9.37) are important:





sva-nigamam apahāya mat-pratijñām

ṛtam adhikartum avapluto ratha-sthaḥ

dhṛta-ratha-caraṇo 'bhyayāc calad-gur

harir iva hantum ibhaṁ gatottarīyaḥ



"Fulfilling my desire and sacrificing His own promise, He got down from the chariot, took up its wheel and ran toward me hurriedly, just as a lion goes to kill an elephant. He even dropped His outer garment on the way."





Kṛṣṇa promised not to fight in the Battle of Kurukṣetra, but in order to break Kṛṣṇa's promise, Bhīṣma attacked Arjuna in such a vigorous way that Kṛṣṇa was obliged to take up a chariot wheel and attack Bhīṣma. The Lord did this to show that His devotee was being maintained at the sacrifice of His own promise. Brahmānanda Bhāratī said, "Since the beginning of my life I was attached to impersonal Brahman realization, but as soon as I saw You, I became very much attached to the Personality of Godhead, Kṛṣṇa." Therefore Śrī Caitanya Mahāprabhu is Lord Kṛṣṇa Himself, and thus Brahmānanda Bhāratī became His devotee.





TEXT 176





kṛṣṇa-nāma sphure mukhe, mane netre kṛṣṇa



tomāke tad-rūpa dekhi' hṛdaya-satṛṣṇa



SYNONYMS



*kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *sphure*-is manifest; *mukhe*-in the mouth; *mane*-in the mind; *netre*-before the eyes; *kṛṣṇa*-the presence of Lord Kṛṣṇa; *tomāke*-You; *tat*-rūpa-His form; *dekhi'*-I see; *hṛdaya*-my heart; *sa-tṛṣṇa*-very eager.



TRANSLATION



Brahmānanda Bhāratī continued, "Since I have seen You, I have been feeling Lord Kṛṣṇa's presence in my mind and have been seeing Him before my eyes. I now want to chant the holy name of Lord Kṛṣṇa. Over and above this, within my heart I consider You to be Kṛṣṇa, and I am therefore very eager to serve You.





TEXT 177





bilvamaṅgala kaila yaiche daśā āpanāra



ihāṅ dekhi' sei daśā ha-ila āmāra



SYNONYMS



*bilvamaṅgala*-Bilvamaṅgala; *kaila*-did; *yaiche*-as; *daśā*-condition; *āpanāra*-his own; *ihāṅ*-here; *dekhi'*-I see; *sei daśā*-that condition; *ha*-ila-became; *āmāra*-mine.



TRANSLATION



"Bilvamaṅgala Ṭhākura abandoned his impersonal realization for the realization of the Personality of Godhead. I now see that my condition is similar to his, for it has already changed."



PURPORT



In his early life, Bilvamaṅgala Ṭhākura was an impersonalistic monist, and he used to meditate upon the impersonal Brahman effulgence. Later he became a devotee of Lord Kṛṣṇa, and his explanation for this change is given in a verse (text 178) that is quoted in the *Bhakti-rasāmṛta-sindhu*. Sometimes a devotee gradually comes to the stage of Bhagavān realization, realization of the Supreme Person, after having attained the lower stages of realization-impersonal Brahman realization and localized Paramātmā realization. The condition of such a devotee is described in the Caitanya-candrāmṛta (5) by Prabodhānanda Sarasvatī:





kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate

durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate

viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate

yat-kāruṇya-kaṭākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ



Kaivalya, oneness in the effulgence of Brahman, appears hellish to the devotee. The heavenly planets, the abodes of the demigods, appear to a devotee like phantasmagoria. The yogīs meditate for sense control, but for the devotee the senses appear like serpents with broken teeth. The devotee doesn't have to control his senses, for his senses are already engaged in the Lord's service. Consequently there is no possibility that the senses will act like serpents. In the material condition, the senses are as strong as poisonous snakes. But when the senses are engaged in the Lord's service, they are like poisonous snakes with their fangs removed, and so they are no longer dangerous. The entire world is a replica of Vaikuṇṭha for the devotee because he has no anxiety. He sees that everything belongs to Kṛṣṇa, and he does not want to enjoy anything for himself. He does not even aspire for the position of Lord Brahmā or Indra. He simply wants to engage everything in the service of the Lord; therefore he has no problem. He stands in his original constitutional position. All this is possible when one receives Śrī Caitanya Mahāprabhu's merciful glance.



In the Caitanya-candrāmṛta there are many more verses illustrating this same principle.



dhik kurvanti ca brahma-yoga-viduṣas taṁ gauracandraṁ numaḥ



tāvad brahma-kathā vimukta-padavī tāvan na tiktī-bhavet

tāvac cāpi viśṛṅkhalatvam ayate no loka-veda-sthitiḥ

tāvac chāstra-vidāṁ mithaḥ kala-kalo nānā-bahir-vartmasu

śrī-caitanya-padāmbuja-priya-jano yāvan na dig-gocaraḥ



gauraś cauraḥ sakalamaharat ko 'pi me tīvra-vīryaḥ



A discussion of the impersonal Brahman is not very palatable to a devotee. The so-called regulations of the śāstras also appear null and void to him. There are many people who argue over the śāstras, but for a devotee such discussions are but tumultuous roaring. By the influence of Śrī Caitanya Mahāprabhu, all these problems disappear.





TEXT 178





advaita-vīthī-pathikair upāsyāḥ



svānanda-siṁhāsana-labdha-dīkṣāḥ



śaṭhena kenāpi vayaṁ haṭhena



dāsī-kṛtā gopa-vadhū-viṭena



SYNONYMS



*advaita-vīthī*-of the path of monism; *pathikaiḥ*-by the wanderers; *upāsyāḥ*-worshipable; *sva-ānanda*-of self-realization; *siṁha-āsana*-on the throne; *labdha-dīkṣāḥ*-being initiated; *śaṭhena*-by a cheater; *kena api*-some; *vayam*-I; *haṭhena*-by force; *dāsī*-kṛtā-made into a maidservant; *gopa-vadhū-viṭena*-by a boy engaged in joking with the gopīs.



TRANSLATION



Brahmānanda Bhāratī concluded, " 'Although I was worshiped by those on the path of monism and initiated into self-realization through the yoga system, I have nonetheless been forcibly turned into a maidservant by some cunning boy who is always joking with the gopīs.' "



PURPORT



This is a verse written by Bilvamaṅgala Ṭhākura. It is quoted in the *Bhakti-rasāmṛta-sindhu* (3.1.44).





TEXT 179





prabhu kahe,-kṛṣṇe tomāra gāḍha premā haya



yāhāṅ netra paḍe, tāhāṅ śrī-kṛṣṇa sphuraya



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu replied; *kṛṣṇe*-unto Kṛṣṇa; *tomāra*-your; *gāḍha*-deep; *premā*-love; *haya*-there is; *yāhāṅ*-wherever; *netra*-eyes; *paḍe*-fall; *tāhāṅ*-there; *śrī-kṛṣṇa*-Lord Śrī Kṛṣṇa; *sphuraya*-becomes manifest.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu replied, "You have a deep ecstatic love for Kṛṣṇa; therefore wherever you turn your eyes, you simply heighten your Kṛṣṇa consciousness."





TEXT 180





bhaṭṭācārya kahe,-doṅhāra susatya vacana



āge yadi kṛṣṇa dena sākṣāt daraśana



SYNONYMS



*bhaṭṭācārya kahe*-Sārvabhauma Bhaṭṭācārya said; *doṅhāra*-of both; *su*-satya-correct; *vacana*-statements; *āge*-first; *yadi*-if; *kṛṣṇa*-Lord Kṛṣṇa; *dena*-gives; *sākṣāt*-direct; *daraśana*-audience.



TRANSLATION



Sārvabhauma Bhaṭṭācārya said, "The statements of both of you are correct. Kṛṣṇa gives direct audience through His own mercy.





TEXT 181





prema vinā kabhu nahe tāṅra sākṣātkāra



iṅhāra kṛpāte haya daraśana iṅhāra



SYNONYMS



*prema vinā*-without ecstatic love; *kabhu nahe*-there is never; *tāṅra*-His; *sākṣātkāra*-direct meeting; *iṅhāra kṛpāte*-by the mercy of Śrī Caitanya Mahāprabhu; *haya*-becomes possible; *daraśana*-visit; *iṅhāra*-of Brahmānanda Bhāratī.



TRANSLATION



"Without having ecstatic love for Kṛṣṇa, one cannot see Him directly. Therefore through the mercy of Śrī Caitanya Mahāprabhu, Brahmānanda Bhāratī has acquired direct vision of the Lord."



PURPORT



Śrī Caitanya Mahāprabhu said, "You are Brahmānanda Bhāratī, an advanced devotee who ecstatically loves the Supreme Lord. Therefore you see Kṛṣṇa everywhere, and there is no doubt about it." Sārvabhauma Bhaṭṭācārya was a mediator between Śrī Caitanya Mahāprabhu and Brahmānanda Bhāratī, and his judgment was that an advanced devotee like Brahmānanda Bhāratī was seeing Kṛṣṇa by Kṛṣṇa's mercy. Kṛṣṇa directly presents Himself before the vision of an advanced devotee. Since Brahmānanda Bhāratī was an advanced devotee, he saw Kṛṣṇa in the person of Śrī Caitanya Mahāprabhu. In the words of the Brahma-saṁhitā (5.38):





premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



"I worship the primeval, Lord Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee."





TEXT 182





prabhu kahe,-'viṣṇu' 'viṣṇu', ki kaha sārvabhauma



'ati-stuti' haya ei nindāra lakṣaṇa



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *viṣṇu viṣṇu*-Lord Viṣṇu, Lord Viṣṇu; *ki kaha*-what are you speaking; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *ati*-stuti-overly glorifying; *haya*-is; *ei*-this; *nindāra lakṣaṇa*-symptom of blasphemy.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Sārvabhauma Bhaṭṭācārya, what are you saying? Lord Viṣṇu, save Me! Such glorification is simply another form of blasphemy."



PURPORT



Śrī Caitanya Mahāprabhu was a little embarrassed by the Bhaṭṭācārya's statement; therefore He uttered the name Viṣṇu to save Himself. The Lord herein confirms that if one is overestimated, glorification is just another form of blasphemy. In this way He protests this so-called offensive statement.





TEXT 183





eta bali' bhāratīre lañā nija-vāsā āilā



bhāratī-gosāñi prabhura nikaṭe rahilā



SYNONYMS



*eta bali'*-saying this; *bhāratīre*-Brahmānanda Bhāratī; *lañā*-taking with Him; *nija*-vāsā āilā-returned to His own residence; *bhāratī*-gosāñi-Brahmānanda Bhāratī; *prabhura nikaṭe*-in the shelter of Śrī Caitanya Mahāprabhu; *rahilā*-remained.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu took Brahmānanda Bhāratī with Him to His residence. From that time on, Brahmānanda Bhāratī remained with Śrī Caitanya Mahāprabhu.





TEXT 184





rāmabhadrācārya, āra bhagavān ācārya



prabhu-pade rahilā duṅhe chāḍi' sarva kārya



SYNONYMS



*rāmabhadra-ācārya*-Rāmabhadra Ācārya; *āra*-and; *bhagavān ācārya*-Bhagavān Ācārya; *prabhu*-pade-under the shelter of Śrī Caitanya Mahāprabhu; *rahilā*-remained; *duṅhe*-both of them; *chāḍi'*-giving up; *sarva kārya*-all other responsibilities.



TRANSLATION



Later, Rāmabhadra Ācārya and Bhagavān Ācārya also joined them and, giving up all other responsibilities, remained under Śrī Caitanya Mahāprabhu's shelter.





TEXT 185





kāśīśvara gosāñi āilā āra dine



sammāna kariyā prabhu rākhilā nija sthāne



SYNONYMS



*kāśīśvara gosāñi*-Kāśīśvara Gosāñi, another devotee; *āilā*-came; *āra dine*-the next day; *sammāna kariyā*-giving all respect; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *rākhilā*-kept; *nija sthāne*-at His own place.



TRANSLATION



The next day, Kāśīśvara Gosāñi also came and remained with Śrī Caitanya Mahāprabhu, who received him with great respect.





TEXT 186





prabhuke lañā karā'na īśvara daraśana



āge loka-bhiḍa saba kari' nivāraṇa



SYNONYMS



*prabhuke*-Śrī Caitanya Mahāprabhu; *lañā*-taking; *karā'na*-helps in; *īśvara daraśana*-visiting Lord Jagannātha; *āge*-in front of; *loka*-bhiḍa-crowds of people; *saba*-all; *kari' nivāraṇa*-restraining.



TRANSLATION



Kāśīśvara used to usher Śrī Caitanya Mahāprabhu into the Jagannātha temple. He would precede the Lord into the crowd and keep the people from touching Him.





TEXT 187





yata nada nadī yaiche samudre milaya



aiche mahāprabhura bhakta yāhāṅ tāhāṅ haya



SYNONYMS



*yata*-all; *nada nadī*-rivers; *yaiche*-as; *samudre*-in the sea; *milaya*-meet; *aiche*-similarly; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *bhakta*-devotees; *yāhāṅ tāhāṅ*-wherever; *haya*-they were.



TRANSLATION



As all the rivers flow into the sea, all the devotees throughout the country finally came to Śrī Caitanya Mahāprabhu's shelter.





TEXT 188





sabe āsi' mililā prabhura śrī-caraṇe



prabhu kṛpā kari' sabāya rākhila nija sthāne



SYNONYMS



*sabe*-all; *āsi'*-coming; *mililā*-met; *prabhura*-of Śrī Caitanya Mahāprabhu; *śrī*-caraṇe-under the shelter; *prabhu*-Śrī Caitanya Mahāprabhu; *kṛpā kari'*-showing mercy; *sabāya*-every one of them; *rākhila*-kept; *nija sthāne*-under His protection.



TRANSLATION



Since all the devotees came to Him for shelter, Lord Śrī Caitanya Mahāprabhu showed them all mercy and kept them under His protection.





TEXT 189





ei ta' kahila prabhura vaiṣṇava-milana



ihā yei śune, pāya caitanya-caraṇa



SYNONYMS



*ei ta'*-thus; *kahila*-I have described; *prabhura*-of Lord Caitanya Mahāprabhu; *vaiṣṇava*-milana-meeting with all the Vaiṣṇavas; *ihā*-this narration; *yei*-anyone who; *śune*-hears; *pāya*-gets; *caitanya-caraṇa*-the shelter of Śrī Caitanya Mahāprabhu.



TRANSLATION



Thus I have described the meeting of all the Vaiṣṇavas with Śrī Caitanya Mahāprabhu. Whoever hears this description ultimately attains His shelter.





TEXT 190





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Tenth Chapter, describing the Lord's meeting the Vaiṣṇavas upon His return to Jagannātha Purī from South India.





Chapter 11



The Beḍā-kīrtana Pastimes of Śrī Caitanya Mahāprabhu



Bhaktivinoda Ṭhākura summarizes the Eleventh Chapter in his Amṛta-pravāha-bhāṣya.



When Sārvabhauma Bhaṭṭācārya tried his best to arrange a meeting between Śrī Caitanya Mahāprabhu and King Pratāparudra, the Lord flatly denied his request. At this time Śrī Rāmānanda Rāya returned from his governmental post, and he praised King Pratāparudra highly in Lord Caitanya's presence. Because of this, the Lord became a little soft. The King also made promises to Sārvabhauma Bhaṭṭācārya, who hinted how the King might meet the Lord. During Anavasara, while Lord Jagannātha was resting for fifteen days, Śrī Caitanya Mahāprabhu, being unable to see Lord Jagannātha, went to Ālālanātha. Later, when the devotees from Bengal came to see Him, He returned to Jagannātha Purī. While Advaita Ācārya and the other devotees were coming to Jagannātha Purī, Svarūpa Dāmodara and Govinda, Śrī Caitanya Mahāprabhu's two personal assistants, went to receive all the devotees with garlands. From the roof of his palace, King Pratāparudra could see all the devotees arriving. Gopīnātha Ācārya stood on the roof with the King, and, following Sārvabhauma Bhaṭṭācārya's instructions, identified each and every devotee. The King discussed the devotees with Gopīnātha Ācārya, and he mentioned that the devotees were accepting prasāda without observing the regulative principles governing pilgrimages. They accepted prasāda without having shaved, and they neglected to fast in a holy place. Nonetheless, the King arranged residential quarters for all the devotees and saw to their prasāda. Śrī Caitanya Mahāprabhu talked very happily with Vāsudeva Datta and other devotees. Haridāsa Ṭhākura also came, and due to his humble and submissive attitude, Śrī Caitanya Mahāprabhu gave him a nice solitary place near the temple. After this, the Lord began performing saṅkīrtana, dividing all the devotees into four divisions. After saṅkīrtana, all the devotees left for their residential quarters.





TEXT 1





aty-uddaṇḍaṁ tāṇḍavaṁ gauracandraḥ



kurvan bhaktaiḥ śrī-jagannātha-gehe



nānā-bhāvālaṅkṛtāṅgaḥ sva-dhāmnā



cakre viśvaṁ prema-vanyā-nimagnam



SYNONYMS



*ati*-very much; *uddaṇḍam*-high jumping; *tāṇḍavam*-very graceful dancing; *gaura-candraḥ*-Lord Śrī Caitanya Mahāprabhu; *kurvan*-performing; *bhaktaiḥ*-with the devotees; *śrī-jagannātha-gehe*-in the temple of Lord Jagannātha; *nānā-bhāva-alaṅkṛta-aṅgaḥ*-having many ecstatic symptoms manifested in His transcendental body; *sva-dhāmnā*-by the influence of His ecstatic love; *cakre*-made; *viśvam*-the whole world; *prema*-vanyā-nimagnam-merged into the inundation of ecstatic love.



TRANSLATION



Śrī Caitanya Mahāprabhu merged the entire world into the ocean of ecstatic love by performing His beautiful dances within the temple of Jagannātha. He danced exquisitely and jumped high.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Caitanya; *jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Prabhu; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Śrī Advaita Prabhu! And all glories to the devotees of Śrī Caitanya Mahāprabhu!





TEXT 3





āra dina sārvabhauma kahe prabhu-sthāne



abhaya-dāna deha' yadi, kari nivedane



SYNONYMS



*āra dina*-the next day; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *kahe*-says; *prabhu-sthāne*-in the presence of Lord Caitanya Mahāprabhu; *abhaya-dāna*-the charity of fearlessness; *deha'*-You give; *yadi*-if; *kari*-I do; *nivedane*-submission.



TRANSLATION



The next day Sārvabhauma Bhaṭṭācārya requested Lord Śrī Caitanya Mahāprabhu to give him permission to submit a statement without fear.





TEXT 4





prabhu kahe,-kaha tumi, nāhi kichu bhaya



yogya haile kariba, ayogya haile naya



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *kaha tumi*-yes, you can speak; *nāhi*-there is not; *kichu*-any; *bhaya*-fear; *yogya*-befitting; *haile*-if it is; *kariba*-I shall grant; *ayogya*-not befitting; *haile*-if it is; *naya*-then I shall not.



TRANSLATION



The Lord gave the Bhaṭṭācārya assurance that he could speak without fear, but added that if his statement were suitable He would accept it, and if it were not, He would reject it.





TEXT 5





sārvabhauma kahe-ei pratāparudra rāya



utkaṇṭhā hañāche, tomā milibāre cāya



SYNONYMS



*sārvabhauma kahe*-Sārvabhauma Bhaṭṭācārya said; *ei*-this; *pratāparudra rāya*-King Pratāparudra of Jagannātha Purī; *utkaṇṭhā hañāche*-has been very anxious; *tomā*-You; *milibāre*-to meet; *cāya*-he wants.



TRANSLATION



Sārvabhauma Bhaṭṭācārya said, "There is a king named Pratāparudra Rāya. He is very anxious to meet You, and he wants Your permission."





TEXT 6





karṇe hasta diyā prabhu smare 'nārāyaṇa'



sārvabhauma, kaha kena ayogya vacana



SYNONYMS



*karṇe*-on the ears; *hasta*-hands; *diyā*-placing; *prabhu*-Śrī Caitanya Mahāprabhu; *smare*-remembers; *nārāyaṇa*-the holy name of Lord Nārāyaṇa; *sārvabhauma*-My dear Sārvabhauma; *kaha*-you say; *kena*-why; *ayogya vacana*-a request that is not suitable.



TRANSLATION



As soon as Śrī Caitanya Mahāprabhu heard this proposal, He immediately covered His ears with His hands and said, "My dear Sārvabhauma, why are you requesting such an undesirable thing from Me?





TEXT 7





virakta sannyāsī āmāra rāja-daraśana



strī-daraśana-sama viṣera bhakṣaṇa



SYNONYMS



*virakta*-unattached; *sannyāsī*-person in the renounced order; *āmāra*-My; *rāja*-daraśana-meeting a king; *strī*-daraśana-meeting a woman; *sama*-like; *viṣera*-of poison; *bhakṣaṇa*-drinking.



TRANSLATION



"Since I am in the renounced order, it is as dangerous for Me to meet a king as to meet a woman. To meet either would be just like drinking poison."





TEXT 8





niṣkiñcanaṣya bhagavad-bhajanonmukhasya



pāraṁ paraṁ jigamiṣor bhava-sāgarasya



sandarśanaṁ viṣayiṇām atha yoṣitāṁ ca



hā hanta hanta viṣa-bhakṣaṇato 'py asādhu



SYNONYMS



*niṣkiñcanasya*-of a person who has completely detached himself from material enjoyment; *bhagavat*-the Supreme Personality of Godhead; *bhajana*-in serving; *unmukhasya*-who is eager to be engaged; *pāram*-to the other side; *param*-distant; *jigamiṣoḥ*-who is desiring to go; *bhava-sāgarasya*-of the ocean of material existence; *sandarśanam*-the seeing (for some material purpose); *viṣayiṇām*-of persons engaged in material activities; *atha*-as well as; *yoṣitām*-of women; *ca*-also; *hā*-alas; *hanta hanta*-expression of great lamentation; *viṣa*-bhakṣaṇataḥ-than the act of drinking poison; *api*-even; *asādhu*-more abominable.



TRANSLATION



Greatly lamenting, the Lord then informed Sārvabhauma Bhaṭṭācārya, " 'Alas, for a person who is seriously desiring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification or seeing a woman who is similarly interested is more abominable than drinking poison willingly.' "



PURPORT



This is a quotation from Śrī Caitanya-candrodaya-nāṭaka (8.23). Thus Śrī Caitanya Mahāprabhu enunciates the principles for a sannyāsī renouncing the material world for spiritual advancement. Spiritual advancement is not meant for magic shows and jugglery but for crossing the material world and being transferred to the spiritual world. Pāraṁ paraṁ jigamiṣoḥ means desiring to go to the other side of the material world. There is a river called Vaitaraṇī, and on one side of this river is the material world, and on the other side is the spiritual world. Since the Vaitaraṇī River is compared to a great ocean, it is named bhava-sāgara, the ocean of repeated birth and death. Spiritual life aims at stopping this repetition of birth and death and entering into the spiritual world, where one can live eternally cognizant and blissful.





Unfortunately, the general populace does not know anything about spiritual life or the spiritual world. The spiritual world is mentioned in the *Bhagavad-gītā* (8.20):



paras tasmāt tu bhāvo 'nyo

'vyakto 'vyaktāt sanātanaḥ

yaḥ sa sarveṣu bhūteṣu

naśyatsu na vinaśyati



"Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is."





Thus there is a spiritual nature beyond this material world, and that spiritual nature exists eternally. Spiritual advancement means stopping material activities and entering into spiritual activities. This is the process of bhakti-yoga. In the material world, the via media for sense gratification is mainly a woman. One who is seriously interested in spiritual life should strictly avoid women. A sannyāsī should never see a man or a woman for material benefit. In addition, talks with materialistic men and women are also dangerous, and they are compared to drinking poison. Śrī Caitanya Mahāprabhu was very strict on this point. He therefore refused to see King Pratāparudra, who was naturally always engaged in political and economic affairs. The Lord even refused to see the King despite the request of a personality like Sārvabhauma Bhaṭṭācārya, who was the Lord's intimate friend and devotee.





TEXT 9





sārvabhauma kahe,-satya tomāra vacana



jagannātha-sevaka rājā kintu bhaktottama



SYNONYMS



*sārvabhauma kahe*-Sārvabhauma Bhaṭṭācārya replied; *satya*-true; *tomāra*-Your; *vacana*-statement; *jagannātha*-sevaka-servant of Lord Jagannātha; *rājā*-the King; *kintu*-but; *bhakta-uttama*-a great devotee.



TRANSLATION



Sārvabhauma Bhaṭṭācārya replied, "My dear Lord, what You have said is correct, but this King is not an ordinary king. He is a great devotee and servant of Lord Jagannātha."





TEXT 10





prabhu kahe,-tathāpi rājā kāla-sarpākāra



kāṣṭha-nārī-sparśe yaiche upaje vikāra



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu replied; *tathāpi*-still; *rājā*-the King; *kāla*-sarpa-ākāra-just like a venomous snake; *kāṣṭha-nārī*-a woman made of wood; *sparśe*-by touching; *yaiche*-as; *upaje*-arises; *vikāra*-agitation.



TRANSLATION



Śrī Caitanya Mahāprabhu said,"Although it is correct that the King is a great devotee, he is still to be considered a venomous snake. Similarly, even though a woman be made of wood, one becomes agitated simply by touching her form.



PURPORT



Śrī Cāṇakya Paṇḍita in his moral instructions has stated: tyaja durjana-saṁsargaṁ bhaja sādhu-samāgamam. This means that one has to abandon the association of materialistic people and associate with spiritually advanced people. However qualified a materialist may be, he is no better than a venomous serpent. Everyone knows that a snake is dangerous and poisonous, and when its hood is decorated with jewels, it is no less poisonous or dangerous. However qualified a materialist may be, he is no better than a snake decorated with jewels. One should therefore be careful in dealing with such materialists, just as one would be careful in dealing with a bejeweled serpent.





Even though a woman be made of wood or stone, she becomes attractive when decorated. One becomes sexually agitated even by touching the form. Therefore one should not trust his mind, which is so fickle that it can give way to enemies at any moment. The mind is always accompanied by six enemies-namely, kāma, krodha, mada, moha, mātsarya and bhaya-that is, lust, anger, intoxication, illusion, envy and fear. Although the mind may be merged in spiritual consciousness, one should always be very careful in dealing with it, just as one is careful in dealing with a snake. One should never think that his mind is trained and that he can do whatever he likes. One interested in spiritual life should always engage his mind in the service of the Lord so that the enemies of the mind, who always accompany the mind, will be subdued. If the mind is not engaged in Kṛṣṇa consciousness at every moment, there is a chance that it will give way to its enemies. In this way we become victims of the mind.



Chanting the Hare Kṛṣṇa mantra engages the mind at the lotus feet of Kṛṣṇa constantly; thus the mind's enemies do not have a chance to strike. Following Śrī Caitanya Mahāprabhu's example in these verses, we should be very careful in dealing with the mind, which should not be indulged in any circumstance. Once we indulge the mind, it can create havoc in this life, even though we may be spiritually advanced. The mind is specifically agitated through the association of materialistic men and women. Therefore Śrī Caitanya Mahāprabhu, through His personal behavior, warns everyone to avoid meeting a materialistic person or a woman.





TEXT 11





ākārād api bhetavyaṁ



strīṇāṁ viṣayiṇām api



yathāher manasaḥ kṣobhas



tathā tasyākṛter api



SYNONYMS



*ākārāt*-from bodily features; *api*-even; *bhetavyam*-to be feared; *strīṇām*-of women; *viṣayiṇām*-of materialistic persons; *api*-even; *yathā*-as; *aheḥ*-from a serpent; *manasaḥ*-of the mind; *kṣobhaḥ*-agitation; *tathā*-so; *tasya*-of it; *ākṛteḥ*-from the appearance; *api*-even.



TRANSLATION



" 'Just as one is immediately frightened upon seeing a live serpent or even the form of a serpent, one endeavoring for self-realization should similarly fear a materialistic person and a woman. Indeed, he should not even glance at their bodily features.'



PURPORT



This is a quotation from Śrī Caitanya-candrodaya-nāṭaka (8.24).





TEXT 12





aiche bāta punarapi mukhe nā ānibe



kaha yadi, tabe āmāya ethā nā dekhibe



SYNONYMS



*aiche bāta*-such a request; *punarapi*-again; *mukhe*-in the mouth; *nā*-do not; *ānibe*-bring; *kaha yadi*-if you speak; *tabe*-then; *āmāya*-Me; *ethā*-here; *nā*-not; *dekhibe*-you will see.



TRANSLATION



"Bhaṭṭācārya, if you continue to speak like this, you will never see Me here again. Therefore you should never let such a request come from your mouth."





TEXT 13





bhaya pāñā sārvabhauma nija ghare gelā



vāsāya giyā bhaṭṭācārya cintita ha-ilā



SYNONYMS



*bhaya pāñā*-being afraid; *sārvabhauma*-Sārvabhauma; *nija*-own; *ghare*-to home; *gelā*-returned; *vāsāya giyā*-reaching his residential place; *bhaṭṭācārya*-the Bhaṭṭācārya; *cintita ha*-ilā-became meditative.



TRANSLATION



Being afraid, Sārvabhauma returned home and began to meditate on the matter.





TEXT 14





hena kāle pratāparudra puruṣottame āilā



pātra-mitra-saṅge rājā daraśane calilā



SYNONYMS



*hena kāle*-at this time; *pratāparudra*-King Pratāparudra; *puruṣottame*-at Jagannātha Purī; *āilā*-arrived; *pātra*-mitra-saṅge-accompanied by his secretaries, ministers, military officers and so on; *rājā*-the King; *daraśane*-to visit Lord Jagannātha; *calilā*-departed.



TRANSLATION



At this time, Mahārāja Pratāparudra arrived at Jagannātha Purī, Puruṣottama, and, accompanied by his secretaries, ministers and military officers, went to visit the temple of Lord Jagannātha.



PURPORT



It appears that Mahārāja Pratāparudra used to live at Kaṭaka, his capital. Later he shifted his capital to Khurdā, a few miles from Jagannātha Purī. Presently there is a railway station there called Khurdā Road.





TEXT 15





rāmānanda rāya āilā gajapati-saṅge



prathamei prabhure āsi' mililā bahu-raṅge



SYNONYMS



*rāmānanda rāya*-Rāmānanda Rāya; *āilā*-came; *gajapati*-saṅge-with the King; *prathamei*-in the first instance; *prabhure*-unto Lord Caitanya Mahāprabhu; *āsi'*-coming; *mililā*-met; *bahu*-raṅge-with great pleasure.



TRANSLATION



When King Pratāparudra returned to Jagannātha Purī, Rāmānanda Rāya also came with him. Rāmānanda Rāya immediately went to meet Śrī Caitanya Mahāprabhu with great pleasure.



PURPORT



All Indian kings are given titles. Sometimes they are known as Chatrapati, sometimes as Narapati, sometimes as Aśvapati, and so on. The King of Orissa is addressed as Gajapati.





TEXT 16





rāya praṇati kaila, prabhu kaila āliṅgana



dui jane premāveśe karena krandana



SYNONYMS



*rāya praṇati kaila*-Rāmānanda Rāya offered his obeisances; *prabhu*-the Lord; *kaila*-did; *āliṅgana*-embracing; *dui jane*-both of them; *prema-āveśe*-in ecstatic love; *karena*-did; *krandana*-crying.



TRANSLATION



Upon meeting Śrī Caitanya Mahāprabhu, Rāmānanda Rāya offered his obeisances. The Lord embraced him, and both of them began to cry in the great ecstasy of love.





TEXT 17





rāya-saṅge prabhura dekhi' sneha-vyavahāra



sarva bhakta-gaṇera mane haila camatkāra



SYNONYMS



*rāya*-saṅge-with Rāmānanda Rāya; *prabhura*-of Śrī Caitanya Mahāprabhu; *dekhi'*-seeing; *sneha-vyavahāra*-very intimate behavior; *sarva*-all; *bhakta-gaṇera*-of all the devotees; *mane*-in the mind; *haila*-there was; *camatkāra*-astonishment.



TRANSLATION



Seeing Lord Śrī Caitanya Mahāprabhu's intimate dealings with Śrī Rāmānanda Rāya, all the devotees there were astonished.





TEXT 18





rāya kahe,-tomāra ājñā rājāke kahila



tomāra icchāya rājā mora viṣaya chāḍāila



SYNONYMS



*rāya kahe*-Rāmānanda Rāya said; *tomāra ājñā*-Your order; *rājāke kahila*-I informed the King; *tomāra icchāya*-by Your grace; *rājā*-the King; *mora*-my; *viṣaya*-material activities; *chāḍāila*-gave me relief from.



TRANSLATION



Rāmānanda Rāya said, "I duly informed King Pratāparudra of Your order for me to retire from service. By Your grace, the King was pleased to relieve me of these material activities.



PURPORT



Śrī Caitanya Mahāprabhu requested Rāmānanda Rāya to retire from his governorship, and according to the Lord's desire, Rāmānanda Rāya petitioned the King. The King was very much pleased to give him relief, and thus Rāmānanda Rāya retired from service and received a pension from the government.





TEXT 19





āmi kahi,-āmā haite nā haya 'viṣaya'



caitanya-caraṇe rahoṅ, yadi ājñā haya



SYNONYMS



*āmi kahi*-I said; *āmā haite*-by me; *nā*-not; *haya*-is possible; *viṣaya*-government service; *caitanya*-caraṇe-at the lotus feet of Śrī Caitanya Mahāprabhu; *rahoṅ*-I may stay; *yadi ājñā haya*-if you kindly give me permission.



TRANSLATION



"I said, 'Your Majesty, I am now not willing to engage in political activities. I desire only to stay at the lotus feet of Śrī Caitanya Mahāprabhu. Kindly give me permission.'





TEXT 20





tomāra nāma śuni' rājā ānandita haila



āsana haite uṭhi' more āliṅgana kaila



SYNONYMS



*tomāra*-Your; *nāma*-name; *śuni'*-hearing; *rājā*-the King; *ānandita*-very much pleased; *haila*-became; *āsana haite*-from his throne; *uṭhi'*-standing; *more*-me; *āliṅgana kaila*-embraced.



TRANSLATION



"When I submitted this proposal, the King immediately became very much pleased upon hearing Your name. Indeed, he instantly arose from his throne and embraced me.





TEXT 21





tomāra nāma śuni' haila mahā-premāveśa



mora hāte dhari' kare pirīti viśeṣa



SYNONYMS



*tomāra*-Your; *nāma*-name; *śuni'*-hearing; *haila*-became; *mahā*-great; *prema-āveśa*-ecstasy of love; *mora hāte*-my hand; *dhari'*-catching; *kare*-does; *pirīti*-loving symptoms; *viśeṣa*-specific.



TRANSLATION



"My dear Lord, as soon as the King heard Your holy name, he was immediately overwhelmed by great ecstatic love. Catching my hand, he displayed all the symptoms of love.





TEXT 22





tomāra ye vartana, tumi khāo sei vartana



niścinta hañā bhaja caitanyera caraṇa



SYNONYMS



*tomāra*-Your; *ye*-whatever; *vartana*-remuneration; *tumi*-you; *khāo*-take; *sei*-that; *vartana*-pension; *niścinta hañā*-without anxiety; *bhaja*-just worship; *caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *caraṇa*-the lotus feet.



TRANSLATION



"As soon as he heard my petition, he immediately granted me a pension without reductions. Thus the King granted me a full salary as a pension and requested me to engage without anxiety in the service of Your lotus feet.





TEXT 23





āmi-chāra, yogya nahi tāṅra daraśane



tāṅre yei bhaje tāṅra saphala jīvane



SYNONYMS



*āmi*-I; *chāra*-very much fallen; *yogya*-fit; *nahi*-not; *tāṅra*-His; *daraśane*-for interviewing; *tāṅre*-Him; *yei*-anyone who; *bhaje*-worships; *tāṅra*-his; *saphala*-successful; *jīvane*-life.



TRANSLATION



"Then Mahārāja Pratāparudra very humbly said, 'I am most fallen and abominable, and I am unfit to receive an interview with the Lord. One's life is successful if one engages in His service.'





TEXT 24





parama kṛpālu teṅha vrajendra-nandana



kona-janme more avaśya dibena daraśana



SYNONYMS



*parama*-very much; *kṛpālu*-merciful; *teṅha*-Lord Caitanya Mahāprabhu; *vrajendra-nandana*-the son of Mahārāja Nanda; *kona-janme*-in some future birth; *more*-unto me; *avaśya*-certainly; *dibena*-will give; *daraśana*-interview.



TRANSLATION



"The King then said, 'Śrī Caitanya Mahāprabhu is Kṛṣṇa, the son of Mahārāja Nanda. He is very merciful, and I hope that in a future birth He will allow me an interview.'





TEXT 25





ye tāṅhāra prema-ārti dekhiluṅ tomāte



tāra eka prema-leśa nāhika āmāte



SYNONYMS



*ye*-whatever; *tāṅhāra*-his; *prema-ārti*-painful feelings of love of Godhead; *dekhiluṅ*-I saw; *tomāte*-unto You; *tāra*-of that; *eka*-one; *prema*-leśa-fraction of love; *nāhika*-there is not; *āmāte*-in me.



TRANSLATION



"My Lord, I don't think that there is even a fraction of Mahārāja Pratāparudra's loving ecstasy in me."





TEXT 26





prabhu kahe,-tumi kṛṣṇa-bhakata-pradhāna



tomāke ye prīti kare, sei bhāgyavān



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *tumi*-you; *kṛṣṇa-bhakata-pradhāna*-the chief of the devotees of Lord Kṛṣṇa; *tomāke*-unto you; *ye*-anyone who; *prīti kare*-shows love; *sei*-such a person; *bhāgyavān*-most fortunate.



TRANSLATION



Śrī Caitanya Mahāprabhu then said, "My dear Rāmānanda Rāya, you are the foremost of all the devotees of Kṛṣṇa; therefore whoever loves you is certainly a very fortunate person.





TEXT 27





tomāte ye eta prīti ha-ila rājāra



ei guṇe kṛṣṇa tāṅre karibe aṅgīkāra



SYNONYMS



*tomāte*-unto you; *ye*-that; *eta*-so much; *prīti*-love; *ha*-ila-was; *rājāra*-of the King; *ei guṇe*-for this reason; *kṛṣṇa*-Lord Kṛṣṇa; *tāṅre*-him; *karibe aṅgīkāra*-will accept.



TRANSLATION



"Because the King has shown so much love for you, Lord Kṛṣṇa will certainly accept him.



PURPORT



King Pratāparudra requested an interview with Śrī Caitanya Mahāprabhu through the Bhaṭṭācārya, who duly submitted the request. The Lord, however, immediately refused this interview. Now when Rāmānanda Rāya informed the Lord how eager the King was to see Him, the Lord was immediately pleased. Śrī Caitanya Mahāprabhu requested Rāmānanda Rāya to retire from his government post and come to Śrī Puruṣottama-kṣetra (Jagannātha Purī) to live with Him. When this proposal was submitted to King Pratāparudra, he immediately accepted it and also encouraged Rāmānanda Rāya by allowing him a full pension. This was very much appreciated by the Lord, and this confirms the fact that the Lord is more pleased when one serves the servant of the Lord. In ordinary parlance it is said, "If you love me, love my dog." To approach the Supreme Personality of Godhead, one has to go through His confidential servant. This is the method. Śrī Caitanya Mahāprabhu clearly says, "Because the King loves you, Rāmānanda Rāya, he is very fortunate. Kṛṣṇa will certainly accept him due to his love for you."





TEXT 28





ye me bhakta-janāḥ pārtha



na me bhaktāś ca te janāḥ



mad-bhaktānāṁ ca ye bhaktās



te me bhakta-tamā matāḥ



SYNONYMS



*ye*-those who; *me*-My; *bhakta*-janāḥ-devotees; *pārtha*-O Pārtha; *na*-not; *me*-My; *bhaktāḥ*-devotees; *ca*-and; *te*-those; *janāḥ*-persons; *mat-bhaktānām*-of My devotees; *ca*-certainly; *ye*-those who; *bhaktāḥ*-devotees; *te*-such persons; *me*-My; *bhakta*-tamāḥ-most advanced devotees; *matāḥ*-that is My opinion.



TRANSLATION



"Lord Kṛṣṇa told Arjuna, 'Those who are My direct devotees are actually not My devotees, but those who are the devotees of My servant are factually My devotees.'



PURPORT



Śrī Caitanya Mahāprabhu quotes this verse from the Ādi Purāṇa. The verse is also included in the Laghu-bhāgavatāmṛta (2.6).





TEXTS 29-30





ādaraḥ paricaryāyāṁ



sarvāṅgair abhivandanam



mad-bhakta-pūjābhyadhikā



sarva-bhūteṣu man-matiḥ



mad-artheṣv aṅga-ceṣṭā ca



vacasā mad-guṇeraṇam



mayy arpaṇaṁ ca manasaḥ



sarva-kāma-vivarjanam



SYNONYMS



*ādaraḥ*-respect, care; *paricaryāyām*-in service; *sarva-aṅgaiḥ*-by all the parts of the body; *abhivandanam*-offering obeisances; *mat-bhakta*-of My devotees; *pūjā*-worshiping; *abhyadhikā*-very high; *sarva-bhūteṣu*-in all living entities; *mat*-matiḥ-realization of having a relationship with Me; *mat-artheṣu*-for the sake of My service; *aṅga*-ceṣṭāḥ-engaging the bodily energy; *ca*-and; *vacasā*-by words; *mat*-guṇa-īraṇam-describing My glories; *mayi*-unto Me; *arpaṇam*-dedicating; *ca*-and; *manasaḥ*-of the mind; *sarva-kāma*-all material desires; *vivarjanam*-giving up.



TRANSLATION



" 'My devotees take great care and respect in rendering Me service. They offer obeisances to Me with all their bodily limbs. They worship other devotees and find all living entities related to Me. For Me they engage the entire energy of their bodies. They engage the power of speech in the glorification of My qualities and form. They also dedicate their minds unto Me and try to give up all kinds of material desires. Thus My devotees are characterized.'



PURPORT



These two verses are quoted from *Śrīmad-Bhāgavatam* (11.19.21-22). They were spoken by the Supreme Personality of Godhead, Lord Kṛṣṇa, who was answering Uddhava's inquiry about devotional service.





TEXT 31





ārādhanānāṁ sarveṣāṁ



viṣṇor ārādhanaṁ param



tasmāt parataraṁ devi



tadīyānāṁ samarcanam



SYNONYMS



*ārādhanānām*-of varieties of worship; *sarveṣām*-all; *viṣṇoḥ*-of Lord Viṣṇu; *ārādhanam*-worship; *param*-the most exalted; *tasmāt*-and above such worship of Lord Viṣṇu; *parataram*-of greater value; *devi*-O goddess; *tadīyānām*-of persons in relationship with Lord Viṣṇu; *samarcanam*-rigid and firm worship.



TRANSLATION



"Lord Śiva told the goddess Durgā, 'My dear Devī, although the *Vedas* recommend worship of demigods, the worship of Lord Viṣṇu is topmost. However, above the worship of Lord Viṣṇu is the rendering of service to Vaiṣṇavas, who are related to Lord Viṣṇu.'



PURPORT



The *Vedas* are divided into three divisions-karma-kāṇḍa, jñāna-kāṇḍa and upāsanā-kāṇḍa. These are activities dealing with fruitive work, empiric philosophical speculation and worship. There are recommendations in the *Vedas* for the worship of various demigods as well as Lord Viṣṇu. In this quotation from the *Padma Purāṇa*, Lord Śiva answers a question posed to him by the goddess Durgā. This verse is also included in the Laghu-bhāgavatāmṛta (2.4), by Śrīla Rūpa Gosvāmī. The words viṣṇor ārādhanam refer to the worship of Lord Viṣṇu, or Kṛṣṇa. Thus the supreme form of worship is the satisfaction of the Supreme Personality of Godhead Śrī Kṛṣṇa. It is further concluded that the worshiper of Lord Viṣṇu renders better service by worshiping the devotee of Lord Kṛṣṇa. There are different types of devotees-those in śānta-rasa, dāsya-rasa, sakhya-rasa, vātsalya-rasa and mādhurya-rasa. Although all the rasas are on the transcendental platform, mādhurya-rasa is the supreme transcendental mellow. Consequently it is concluded that the worship of devotees engaged in the Lord's service in mādhurya-rasa is the supreme spiritual activity. Śrī Caitanya Mahāprabhu and His followers mainly worship Lord Kṛṣṇa in mādhurya-rasa. Other Vaiṣṇava ācāryas recommended worship up to vātsalya-rasa. Therefore Śrīla Rūpa Gosvāmī in his Vidagdha-mādhava (1.2) describes Śrī Caitanya Mahāprabhu's cult as supreme:





anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau

samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam



Śrī Caitanya Mahāprabhu appeared in this Age of Kali to exhibit the superexcellence of mādhurya-rasa, a gift never previously bestowed by any ācārya or incarnation. Consequently Śrī Caitanya Mahāprabhu is accepted as the most magnanimous incarnation. It is He only who distributed love of Kṛṣṇa while exhibiting the superexcellence of loving Kṛṣṇa in the conjugal rasa.





TEXT 32





durāpā hy alpa-tapasaḥ



sevā vaikuṇṭha-vartmasu



yatropagīyate nityaṁ



deva-devo janārdanaḥ



SYNONYMS



*durāpā*-very difficult to achieve; *hi*-certainly; *alpa-tapasaḥ*-by a person not advanced in spiritual life; *sevā*-service; *vaikuṇṭha*-vartmasu-unto persons on the path back home, back to Godhead; *yatra*-wherein; *upagīyate*-is worshiped and glorified; *nityam*-regularly; *deva-devaḥ*-the Supreme Personality of Godhead; *janārdanaḥ*-Lord Kṛṣṇa.



TRANSLATION



" 'Those whose austerity is meager can hardly obtain the service of the pure devotees progressing on the path back to the kingdom of Godhead, the Vaikuṇṭhas. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities.' "



PURPORT



This verse is a quotation from *Śrīmad-Bhāgavatam* (3.7.20). It was spoken by Vidura in his conversation with Maitreya Ṛṣi, a great devotee of the Lord.





TEXT 33





purī, bhāratī-gosāñi, svarūpa, nityānanda



jagadānanda, mukundādi yata bhakta-vṛnda



SYNONYMS



*purī*-Paramānanda Purī; *bhāratī*-Brahmānanda Bhāratī; *gosāñi*-on the level of the spiritual master; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *nityānanda*-Lord Nityānanda Prabhu; *jagadānanda*-Jagadānanda; *mukunda*-Mukunda; *ādi*-and others; *yata*-all; *bhakta*-vṛnda-devotees of Śrī Caitanya Mahāprabhu.



TRANSLATION



Paramānanda Purī, Brahmānanda Bhāratī Gosāñi, Svarūpa Dāmodara Gosāñi, Lord Nityānanda, Jagadānanda, Mukunda and others were present before the Lord at that time.





TEXT 34





cāri gosāñira kaila rāya caraṇa vandana



yathā-yogya saba bhaktera karila milana



SYNONYMS



*cāri gosāñira*-of the four gosāñis, or spiritual masters; *kaila*-did; *rāya*-Rāmānanda Rāya; *caraṇa vandana*-worshiping the lotus feet; *yathā*-yogya-as it is befitting; *saba*-all; *bhaktera*-of the devotees; *karila*-did; *milana*-meeting.



TRANSLATION



Śrī Rāmānanda Rāya therefore offered his obeisances to all the Lord's devotees, in particular to the four spiritual masters. Thus Rāmānanda Rāya suitably met all the devotees.



PURPORT



The four spiritual masters referred to in this verse are Paramānanda Purī, Brahmānanda Bhāratī, Svarūpa Dāmodara and Lord Nityānanda.





TEXT 35





prabhu kahe,-rāya, dekhile kamala-nayana?



rāya kahe-ebe yāi pāba daraśana



SYNONYMS



*prabhu kahe*-the Lord said; *rāya*-My dear Rāmānanda Rāya; *dekhile*-have you seen; *kamala-nayana*-the lotus-eyed Lord Jagannātha; *rāya kahe*-Rāmānanda Rāya replied; *ebe yāi*-now I shall go; *pāba daraśana*-I shall visit the temple.



TRANSLATION



Śrī Caitanya Mahāprabhu next asked Rāmānanda Rāya, "Have you already visited the temple of the lotus-eyed Lord Jagannātha?"



Rāmānanda Rāya replied, "I shall now go visit the temple."





TEXT 36





prabhu kahe,-rāya, tumi ki kārya karile?



īśvare nā dekhi' kene āge ethā āile?



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *rāya*-My dear Rāmānanda Rāya; *tumi*-you; *ki kārya*-what; *karile*-have done; *īśvare*-the Supreme Personality of Godhead; *nā dekhi'*-without seeing; *kene*-why; *āge*-first; *ethā*-here; *āile*-you came.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "What have you done, My dear Rāya? Why did you not first see Lord Jagannātha and then come here? Why have you come here first?"





TEXT 37





rāya kahe, caraṇa-ratha, hṛdaya-sārathi



yāhāṅ lañā yāya, tāhāṅ yāya jīva-rathī



SYNONYMS



*rāya kahe*-Rāmānanda Rāya replied; *caraṇa*-the legs; *ratha*-chariot; *hṛdaya*-the heart; *sārathi*-chariot driver; *yāhāṅ*-wherever; *lañā*-taking; *yāya*-goes; *tāhāṅ*-there; *yāya*-goes; *jīva-rathī*-the living entity on the chariot.



TRANSLATION



Rāmānanda Rāya said, "The legs are like the chariot, and the heart is like the charioteer. Wherever the heart takes the living entity, the living entity is obliged to go."



PURPORT



In the *Bhagavad-gītā* (18.61) Lord Kṛṣṇa explains:





īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā



"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine made of material energy."





Thus the living entity wanders within this universe riding upon a chariot (the body) bestowed by material nature. A similar explanation is given in the Kaṭha Upaniṣad (1.3.3-4):



ātmānaṁ rathinaṁ viddhi

śarīraṁ ratham eva tu

buddhiṁ tu sārathiṁ viddhi

manaḥ pragraham eva ca



indriyāṇi hayān āhur

viṣayāṁs teṣu gocarān

ātmendriya-mano-yuktaṁ

bhoktety āhur manīṣiṇaḥ



Here it is said that the living entity is the passenger riding in the chariot of the body, which is offered by material nature. The intelligence is the charioteer, the mind is the reins controlling the horses, and the senses are the horses. Thus the living entity is the false enjoyer of the material world.





One who is advanced in Kṛṣṇa consciousness can control the mind and intelligence and in this way rein in the horses, the senses, even though they are very powerful. One who can control the senses by his mind and intelligence can very easily approach the Supreme Personality of Godhead, or Viṣṇu, who is the ultimate goal of life. Tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. Those who are actually advanced approach Lord Viṣṇu, their ultimate goal. Such people are never captivated by Lord Viṣṇu's external energy, the material world.





TEXT 38





āmi ki kariba, mana ihāṅ lañā āila



jagannātha-daraśane vicāra nā kaila



SYNONYMS



*āmi*-I; *ki*-what; *kariba*-shall do; *mana*-my mind; *ihāṅ*-here; *lañā*-taking; *āila*-arrived; *jagannātha-daraśane*-to see Lord Jagannātha; *vicāra*-consideration; *nā*-did not; *kaila*-make.



TRANSLATION



Śrī Rāmānanda Rāya continued, "What shall I do? My mind has brought me here. I could not consider going first to Lord Jagannātha's temple."





TEXT 39





prabhu kahe,-śīghra giyā kara daraśana



aiche ghara yāi' kara kuṭumba milana



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *śīghra giyā*-going hastily; *kara daraśana*-see Lord Jagannātha; *aiche*-similarly; *ghara yāi'*-going home; *kara*-just do; *kuṭumba*-family; *milana*-meeting.



TRANSLATION



Śrī Caitanya Mahāprabhu advised, "Immediately go to Lord Jagannātha's temple to see the Lord. Then go home and meet your family members."





TEXT 40





prabhu ājñā pāñā rāya calilā daraśane



rāyera prema-bhakti-rīti bujhe kon jane



SYNONYMS



*prabhu ājñā*-the Lord's permission; *pāñā*-getting; *rāya*-Rāmānanda Rāya; *calilā*-departed; *daraśane*-to see Lord Jagannātha; *rāyera*-of Rāmānanda Rāya; *prema-bhakti*-of ecstatic love for Kṛṣṇa; *rīti*-process; *bujhe*-understands; *kon jane*-what person.



TRANSLATION



Having received Śrī Caitanya Mahāprabhu's permission, Rāmānanda Rāya hastily went to the temple of Lord Jagannātha. Who can understand the devotional service of Rāya Rāmānanda?





TEXT 41





kṣetre āsi' rājā sārvabhaume bolāilā



sārvabhaume namaskari' tāṅhāre puchilā



SYNONYMS



*kṣetre*-to Jagannātha Purī; *āsi'*-coming; *rājā*-the King; *sārvabhaume*-for Sārvabhauma Bhaṭṭācārya; *bolāilā*-called; *sārvabhaume*-unto Sārvabhauma Bhaṭṭācārya; *namaskari'*-offering obeisances; *tāṅhāre puchilā*-he asked him.



TRANSLATION



When King Pratāparudra returned to Jagannātha Purī, he called for Sārvabhauma Bhaṭṭācārya. When the Bhaṭṭācārya went to see the King, the King offered him respects and made the following inquiries.





TEXT 42





mora lāgi' prabhu-pade kaile nivedana?



sārvabhauma kahe,-kainu aneka yatana



SYNONYMS



*mora lāgi'*-on my behalf; *prabhu*-pade-at the lotus feet of the Lord; *kaile nivedana*-did you submit my petition; *sārvabhauma kahe*-Sārvabhauma replied; *kainu*-I did; *aneka yatana*-much endeavor.



TRANSLATION



The King asked, "Have you submitted my petition to the Lord?"



Sārvabhauma replied, "Yes, with much endeavor I have tried my best.





TEXT 43





tathāpi nā kare teṅha rāja-daraśana



kṣetra chāḍi' yābena punaḥ yadi kari nivedana



SYNONYMS



*tathāpi*-yet; *nā kare*-does not do; *teṅha*-He; *rāja*-daraśana-visiting a king; *kṣetra chāḍi'*-leaving Jagannātha-kṣetra; *yābena*-He will go away; *punaḥ*-again; *yadi*-if; *kari nivedana*-I request.



TRANSLATION



"Yet despite my great endeavor, the Lord would not agree to see a king. Indeed, He said that if He were asked again, He would quit Jagannātha Purī and go elsewhere."





TEXT 44





śuniyā rājāra mane duḥkha upajila



viṣāda kariyā kichu kahite lāgila



SYNONYMS



*śuniyā*-hearing; *rājāra*-of the King; *mane*-in the mind; *duḥkha*-unhappiness; *upajila*-arose; *viṣāda*-lamentation; *kariyā*-doing; *kichu*-something; *kahite*-to speak; *lāgila*-began.



TRANSLATION



Hearing this, the King became very unhappy and, greatly lamenting, began to speak as follows.





TEXT 45





pāpī nīca uddhārite tāṅra avatāra



jagāi mādhāi teṅha karilā uddhāra



SYNONYMS



*pāpī*-sinful; *nīca*-lowborn; *uddhārite*-to deliver; *tāṅra*-His; *avatāra*-incarnation; *jagāi*-Jagāi; *mādhāi*-Mādhāi; *teṅha*-He; *karilā uddhāra*-delivered.



TRANSLATION



The King said, "Śrī Caitanya Mahāprabhu has descended just to deliver all kinds of sinful, lowborn persons. Consequently He has delivered sinners like Jagāi and Mādhāi.





TEXT 46





pratāparudra chāḍi' karibe jagat nistāra



ei pratijñā kari' kariyāchena avatāra?



SYNONYMS



*pratāparudra chāḍi'*-except for Pratāparudra; *karibe*-He will do; *jagat*-of the whole universe; *nistāra*-deliverance; *ei pratijñā*-this promise; *kari'*-making; *kariyāchena*-has made; *avatāra*-incarnation.



TRANSLATION



"Alas, has Śrī Caitanya Mahāprabhu incarnated to deliver all kinds of sinners with the exception of a king named Mahārāja Pratāparudra?



PURPORT



Śrī Caitanya Mahāprabhu's mission is thus described by Narottama dāsa Ṭhākura: patita-pāvana-hetu tava avatāra mo-sama patita prabhu nā pāibe āra. If Śrī Caitanya Mahāprabhu descended to reclaim sinners, then one who is the most sinful and lowborn is the first candidate for the Lord's consideration. Mahārāja Pratāparudra considered himself a most fallen soul because he had to deal with material things constantly and enjoy material profits. Śrī Caitanya Mahāprabhu's business was the deliverance of the most fallen. How, then, could He reject the King? The more fallen a person is, the more he has the right to be delivered by the Lord-provided, of course, he surrenders unto the Lord. Mahārāja Pratāparudra was a fully surrendered soul; therefore the Lord could not refuse him on the grounds that he was a worldly pounds-shillings man.





TEXT 47





adarśanīyān api nīca-jātīn



saṁvīkṣate hanta tathāpi no mām



mad-eka-varjaṁ kṛpayiṣyatīti



nirṇīya kiṁ so 'vatatāra devaḥ



SYNONYMS



*adarśanīyān*-upon those who are unfit to be seen; *api*-although; *nīca-jātīn*-the lower class of men; *saṁvīkṣate*-puts His merciful glance; *hanta*-alas; *tathā api*-still; *na u*-not; *mām*-upon me; *mat*-myself; *eka*-alone; *varjam*-rejecting; *kṛpayiṣyati*-He will bestow His mercy; *iti*-thus; *nirṇīya*-deciding; *kim*-whether; *saḥ*-Lord Śrī Caitanya Mahāprabhu; *avatatāra*-has descended; *devaḥ*-the Supreme Personality of Godhead.



TRANSLATION



" 'Alas, has Śrī Caitanya Mahāprabhu made His advent deciding that He will deliver all others with the exception of me? He bestows His merciful glance upon many lower-class men who are usually not even to be seen.' "



PURPORT



This verse is found in the Śrī Caitanya-candrodaya-nāṭaka (8.28).





TEXT 48





tāṅra pratijñā-more nā karibe daraśana



mora pratijñā-tāṅhā vinā chāḍiba jīvana



SYNONYMS



*tāṅra pratijñā*-His determination; *more*-unto me; *nā*-not; *karibe*-will do; *daraśana*-seeing; *mora pratijñā*-my promise; *tāṅhā vinā*-without Him; *chāḍiba*-I will give up; *jīvana*-life.



TRANSLATION



Mahārāja Pratāparudra continued, "If Śrī Caitanya Mahāprabhu is determined not to see me, then I am determined to give up my life if I do not see Him.



PURPORT



A devotee with Mahārāja Pratāparudra's determination will certainly be victorious in advancing in Kṛṣṇa consciousness. Śrī Kṛṣṇa confirms this in the *Bhagavad-gītā* (9.14):





satataṁ kīrtayanto māṁ

yatantaś ca dṛḍha-vratāḥ

namasyantaś ca māṁ bhaktyā

nitya-yuktā upāsate



"Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion."





These are the symptoms of a mahātmā engaged in the Lord's service in full Kṛṣṇa consciousness. Thus Mahārāja Pratāparudra's determination is very much exalted and is called dṛḍha-vrata. Because of this determination, he was finally able to receive Lord Caitanya's direct mercy.





TEXT 49





yadi sei mahāprabhura nā pāi kṛpā-dhana



kibā rājya, kibā deha,-saba akāraṇa



SYNONYMS



*yadi*-if; *sei*-that; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *nā*-not; *pāi*-I get; *kṛpā-dhana*-the treasure of mercy; *kibā rājya*-what is the value of my kingdom; *kibā deha*-what is the value of this body; *saba akāraṇa*-everything useless.



TRANSLATION



"If I do not receive Śrī Caitanya Mahāprabhu's mercy, my body and my kingdom are certainly useless."



PURPORT



This is an excellent example of dṛḍha-vrata, determination. If one does not receive the Supreme Personality of Godhead's mercy, one's life is defeated. In *Śrīmad-Bhāgavatam* (5.5.5) it is said: parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam. Unless one inquires into spiritual life, everything is useless. Without spiritual inquiry, our labor and the object of our labor are simply a waste of time.





TEXT 50





eta śuni' sārvabhauma ha-ilā cintita



rājāra anurāga dekhi' ha-ilā vismita



SYNONYMS



*eta śuni'*-hearing this; *sārvabhauma*-Sārvabhauma; *ha*-ilā-became; *cintita*-very thoughtful; *rājāra*-of the King; *anurāga*-attachment; *dekhi'*-seeing; *ha*-ilā-became; *vismita*-astonished.



TRANSLATION



Hearing King Pratāparudra's determination, Sārvabhauma Bhaṭṭācārya became thoughtful. Indeed, he was very much astonished to see the King's determination.



PURPORT



Sārvabhauma Bhaṭṭācārya was astonished because such determination is not possible for a worldly man attached to material enjoyment. The King certainly had ample opportunity for material enjoyment, but he was thinking that his kingdom and everything else was useless if he could not see Śrī Caitanya Mahāprabhu. This is certainly sufficient cause for astonishment. In *Śrīmad-Bhāgavatam* it is stated that bhakti, devotional service, must be unconditional. No material impediments can actually check the advancement of devotional service, be it executed by a common man or a king. In any case, devotional service rendered to the Lord is always complete, despite the devotee's material position. Devotional service is so exalted that it can be executed by anyone in any position. One must simply be dṛḍha-vrata, firmly determined.





TEXT 51





bhaṭṭācārya kahe-deva nā kara viṣāda



tomāre prabhura avaśya ha-ibe prasāda



SYNONYMS



*bhaṭṭācārya kahe*-the Bhaṭṭācārya said; *deva*-O King; *nā kara viṣāda*-do not be worried; *tomāre*-unto you; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *avaśya*-certainly; *ha*-ibe-there must be; *prasāda*-mercy.



TRANSLATION



Finally Sārvabhauma Bhaṭṭācārya said, "My dear King, do not worry. Because of your firm determination, I am sure that Śrī Caitanya Mahāprabhu's mercy will definitely be bestowed upon you."



PURPORT



Due to King Pratāparudra's firm determination, the Bhaṭṭācārya predicted that the King would receive Śrī Caitanya Mahāprabhu's mercy without fail. As confirmed elsewhere in *Caitanya-caritāmṛta* (Madhya 19.151), guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja: "By the mercy of the spiritual master and Kṛṣṇa, one gets the seed of devotional service." The Bhaṭṭācārya was the spiritual master of King Pratāparudra, and he gave his blessings to the effect that the Lord would be merciful upon the King. The mercy of the spiritual master and Kṛṣṇa combine to grant success to a devotee engaged in Kṛṣṇa consciousness. This is confirmed by the *Vedas*:





yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ



"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." (Śvetāśvatara Upaniṣad 6.23)





Mahārāja Pratāparudra had firm faith in the Bhaṭṭācārya, who declared Śrī Caitanya Mahāprabhu to be the Supreme Personality of Godhead. Having firm faith in the Bhaṭṭācārya as his spiritual master, King Pratāparudra immediately accepted Śrī Caitanya Mahāprabhu as the Supreme Lord. Thus he began worshiping Śrī Caitanya Mahāprabhu in his mind. This is the process of devotional service. According to Lord Kṛṣṇa in the *Bhagavad-gītā* (9.34):



man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru

mām evaiṣyasi yuktvaivam

ātmānaṁ mat-parāyaṇaḥ



"Engage your mind always in thinking of Me, become My devotee, offer obeisances to Me and worship Me. Being completely absorbed in Me, surely you will come to Me."





This process is very simple. One need only be firmly convinced by the spiritual master that Kṛṣṇa is the Supreme Personality of Godhead. If one decides this, he can make further progress by thinking of Kṛṣṇa, chanting of Kṛṣṇa and glorifying Him. There is then no doubt that such a fully surrendered devotee will receive the blessings of Lord Kṛṣṇa. Śrīla Sārvabhauma Bhaṭṭācārya explains this further.





TEXT 52





teṅha-premādhīna, tomāra prema-gāḍhatara



avaśya karibena kṛpā tomāra upara



SYNONYMS



*teṅha*-He (Śrī Caitanya Mahāprabhu); *prema*-adhīna-under the control of love; *tomāra prema*-your love; *gāḍha-tara*-very deep; *avaśya*-certainly; *karibena kṛpā*-He will bestow mercy; *tomāra upara*-upon you.



TRANSLATION



As soon as the Bhaṭṭācārya saw the King's firm determination, he declared, "The Supreme Lord is approached only by pure love. Your love for Śrī Caitanya Mahāprabhu is very, very deep; therefore without a doubt He will be merciful upon you."



PURPORT



Such determination is the first qualification. As confirmed by Rūpa Gosvāmī (Upadeśāmṛta 3): utsāhān niścayād dhairyāt. One must first have firm determination, firm faith. When one engages in devotional service, he must maintain this firm determination. Then Kṛṣṇa will be pleased with his service. The spiritual master can show the path of devotional service. If the disciple follows the principles rigidly and undeviatingly, he will certainly receive the mercy of Kṛṣṇa. This is confirmed by the śāstras.





TEXT 53





tathāpi kahiye āmi eka upāya



ei upāya kara' prabhu dekhibe yāhāya



SYNONYMS



*tathāpi*-still; *kahiye*-say; *āmi*-I; *eka upāya*-one means; *ei upāya*-this means; *kara'*-try to adopt; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *dekhibe*-will see you; *yāhāya*-by that.



TRANSLATION



Sārvabhauma Bhaṭṭācārya then suggested, "There is one means by which you can directly see Him.





TEXT 54





ratha-yātrā-dine prabhu saba bhakta lañā



ratha-āge nṛtya karibena premāviṣṭa hañā



SYNONYMS



*ratha*-yātrā-dine-on the day of the car festival ceremony; *prabhu*-Śrī Caitanya Mahāprabhu; *saba*-all; *bhakta*-devotees; *lañā*-taking with Him; *ratha*-the chariot; *āge*-in front of; *nṛtya karibena*-will dance; *prema-āviṣṭa hañā*-in great ecstatic love.



TRANSLATION



"On the day of the car festival, Śrī Caitanya Mahāprabhu will dance before the Deity in great ecstatic love.





TEXT 55





premāveśe puṣpodyāne karibena praveśa



sei-kāle ekale tumi chāḍi' rāja-veśa



SYNONYMS



*prema-āveśe*-in ecstatic love; *puṣpa*-udyāne-into the garden at Guṇḍicā where the Lord stays; *karibena praveśa*-will enter; *sei*-kāle-at that time; *ekale*-alone; *tumi*-you; *chāḍi'*-giving up; *rāja-veśa*-the royal dress.



TRANSLATION



"On that Ratha-yātrā festival day, after dancing before the Lord, Śrī Caitanya Mahāprabhu will enter the Guṇḍicā garden. At that time you should go there alone, stripped of your royal dress.





TEXT 56





'kṛṣṇa-rāsa-pañcādhyāya' karite paṭhana



ekale yāi' mahāprabhura dharibe caraṇa



SYNONYMS



*kṛṣṇa-rāsa-pañca-adhyāya*-the five chapters in the Tenth Canto of Śrīmad-Bhāgavatam in which Lord Kṛṣṇa's pastimes of the rāsa dance are described; *karite paṭhana*-to recite; *ekale yāi'*-going alone; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *dharibe caraṇa*-catch hold of the lotus feet.



TRANSLATION



"When Śrī Caitanya Mahāprabhu enters the Guṇḍicā, you should also go there and read the five chapters about Lord Kṛṣṇa's dancing with the gopīs. In this way you can catch hold of the Lord's lotus feet.





TEXT 57





bāhya-jñāna nāhi, se-kāle kṛṣṇa-nāma śuni,



āliṅgana karibena tomāya 'vaiṣṇava' jāni'



SYNONYMS



*bāhya*-jñāna nāhi-without external consciousness; *se*-kāle-at that time; *kṛṣṇa-nāma śuni'*-by hearing the holy name of Lord Kṛṣṇa; *āliṅgana karibena*-He will embrace; *tomāya*-you; *vaiṣṇava jāni'*-taking you to be a Vaiṣṇava.



TRANSLATION



"Lord Śrī Caitanya Mahāprabhu will be in a mood of ecstatic love, without external consciousness. At that time, as you recite those chapters from *Śrīmad-Bhāgavatam*, He will embrace you, knowing you to be a pure Vaiṣṇava.



PURPORT



A Vaiṣṇava is always ready to help another Vaiṣṇava progress toward realization of the Absolute Truth. Sārvabhauma Bhaṭṭācārya could understand the King's position as a pure Vaiṣṇava. The King was always thinking of Śrī Caitanya Mahāprabhu, and the Bhaṭṭācārya wanted to help him approach the Lord. A Vaiṣṇava is always compassionate, especially when he sees a prospective devotee very much determined (dṛḍha-vrata). Consequently the Bhaṭṭācārya was ready to help the King.





TEXT 58





rāmānanda rāya, āji tomāra prema-guṇa



prabhu-āge kahite prabhura phiri' gela mana



SYNONYMS



*rāmānanda rāya*-Rāmānanda Rāya; *āji*-today; *tomāra*-your; *prema*-guṇa-quality of love; *prabhu-āge*-in front of the Lord; *kahite*-when he described; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *phiri' gela*-became changed; *mana*-the mind.



TRANSLATION



"The Lord has already changed His mind due to Rāmānanda Rāya's description of your pure love for Him."



PURPORT



At first the Lord did not want to see the King, but due to the Bhaṭṭācārya's and Rāmānanda Rāya's earnest endeavors, the Lord's mind was changed. The Lord already declared that Kṛṣṇa would be merciful upon the King due to the King's service to the devotees. This is the process by which one can advance in Kṛṣṇa consciousness. First there must be the devotee's mercy; then Kṛṣṇa's mercy will descend. Yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi. Our first duty, therefore, is to satisfy the spiritual master, who can arrange for the Lord's mercy. A common man must first begin to serve the spiritual master, or the devotee. Then, through the mercy of the devotee, the Lord will be satisfied. Unless one receives the dust of a devotee's lotus feet on one's head, there is no possibility of advancement. This is also confirmed by a statement of Prahlāda Mahārāja's in *Śrīmad-Bhāgavatam* (7.5.32):





naiṣāṁ matis tāvad urukramāṅghriṁ

spṛśaty anarthāpagamo yad-arthaḥ

mahīyasāṁ pāda-rajo-'bhiṣekaṁ

niṣkiñcanānāṁ na vṛṇīta yāvat



Unless one approaches a pure devotee, he cannot understand the Supreme Personality of Godhead. Mahārāja Pratāparudra worshiped both Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya. Thus he touched the lotus feet of pure devotees and was able thereby to approach Śrī Caitanya Mahāprabhu.





TEXT 59





śuni' gajapatira mane sukha upajila



prabhure milite ei mantraṇā dṛḍha kaila



SYNONYMS



*śuni'*-hearing; *gajapatira*-of King Pratāparudra; *mane*-in the mind; *sukha*-happiness; *upajila*-awakened; *prabhure*-Śrī Caitanya Mahāprabhu; *milite*-to meet; *ei*-this; *mantraṇā*-instruction; *dṛḍha kaila*-decided to accept rigidly.



TRANSLATION



Mahārāja Pratāparudra took the Bhaṭṭācārya's advice and firmly decided to follow his instructions. Thus he felt transcendental happiness.





TEXT 60





snāna-yātrā kabe habe puchila bhaṭṭere



bhaṭṭa kahe,-tina dina āchaye yātrāre



SYNONYMS



*snāna-yātrā*-the bathing ceremony of Lord Jagannātha; *kabe*-when; *habe*-will be; *puchila*-he inquired; *bhaṭṭere*-from the Bhaṭṭācārya; *bhaṭṭa kahe*-the Bhaṭṭācārya said; *tina dina*-three days; *āchaye*-there are still; *yātrāre*-until the festival.



TRANSLATION



When the King asked the Bhaṭṭācārya when the bathing ceremony [Snāna-yātrā] of Lord Jagannātha would take place, the Bhaṭṭācārya replied that there were only three days left before the ceremony.





TEXT 61





rājāre prabodhiyā bhaṭṭa gelā nijālaya



snāna-yātrā-dine prabhura ānanda hṛdaya



SYNONYMS



*rājāre*-the King; *prabodhiyā*-encouraging; *bhaṭṭa*-Sārvabhauma Bhaṭṭācārya; *gelā*-departed; *nija-ālaya*-to his own home; *snāna*-yātrā-dine-on the day of the bathing ceremony of Lord Jagannātha; *prabhura*-of Śrī Caitanya Mahāprabhu; *ānanda*-full of happiness; *hṛdaya*-heart.



TRANSLATION



After thus encouraging the King, Sārvabhauma Bhaṭṭācārya returned home. On the day of Lord Jagannātha's bathing ceremony, Śrī Caitanya Mahāprabhu was very happy at heart.





TEXT 62





snāna-yātrā dekhi' prabhura haila baḍa sukha



īśvarera 'anavasare' pāila baḍa duḥkha



SYNONYMS



*snāna-yātrā*-the bathing ceremony of Lord Jagannātha; *dekhi'*-seeing; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *haila*-became; *baḍa*-very much; *sukha*-happiness; *īśvarera*-of the Lord; *anavasare*-during the pastime of retirement; *pāila*-got; *baḍa*-very much; *duḥkha*-unhappiness.



TRANSLATION



Upon seeing the bathing ceremony of Lord Jagannātha, Śrī Caitanya Mahāprabhu became very happy. But when Lord Jagannātha retired after the ceremony, Lord Caitanya became very unhappy because He could not see Him.



PURPORT



After the bathing ceremony of Śrī Jagannātha, which takes place just a fortnight before the Ratha-yātrā ceremony, the body of the Lord Jagannātha Deity is repainted, and this takes just about a fortnight to complete. This period is called Anavasara. There are many who visit the temple to see Lord Jagannātha regularly every day, and for them His retirement after the bathing ceremony is unbearable. Śrī Caitanya Mahāprabhu felt Lord Jagannātha's absence from the temple very much.





TEXT 63





gopī-bhāve virahe prabhu vyākula hañā



ālālanāthe gelā prabhu sabāre chāḍiyā



SYNONYMS



*gopī-bhāve*-in the mood of the gopīs; *virahe*-in separation; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *vyākula*-agitated; *hañā*-being; *ālālanāthe*-to Ālālanātha; *gelā*-went; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *sabāre*-all; *chāḍiyā*-having given up.



TRANSLATION



Due to separation from Lord Jagannātha, Śrī Caitanya Mahāprabhu felt the same great anxiety the gopīs feel in separation from Kṛṣṇa. In this condition He gave up all association and went to Ālālanātha.





TEXT 64





pāche prabhura nikaṭa āilā bhakta-gaṇa



gauḍa haite bhakta āise,-kaila nivedana



SYNONYMS



*pāche*-behind; *prabhura*-of Śrī Caitanya Mahāprabhu; *nikaṭa*-in the presence; *āilā*-came; *bhakta-gaṇa*-the devotees; *gauḍa haite*-from Bengal; *bhakta*-devotees; *āise*-come; *kaila nivedana*-submitted.



TRANSLATION



The devotees who had followed the Lord came into His presence and requested Him to return to Purī. They submitted that the devotees from Bengal were coming to Puruṣottama-kṣetra.





TEXT 65





sārvabhauma nīlācale āilā prabhu lañā



prabhu āilā,-rājā-ṭhāñi kahilena giyā



SYNONYMS



*sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *nīlācale*-to Jagannātha Purī; *āilā*-came; *prabhu*-Śrī Caitanya Mahāprabhu; *lañā*-taking; *prabhu*-Śrī Caitanya Mahāprabhu; *āilā*-arrived; *rājā-ṭhāñi*-to the King; *kahilena*-said; *giyā*-after going.



TRANSLATION



In this way Sārvabhauma Bhaṭṭācārya brought Lord Caitanya back to Jagannātha Purī. He then went to King Pratāparudra and informed him of the Lord's arrival.





TEXT 66





hena-kāle āilā tathā gopīnāthācārya



rājāke āśīrvāda kari' kahe,-śuna bhaṭṭācārya



SYNONYMS



*hena*-kāle-during this time; *āilā*-came; *tathā*-there; *gopīnātha-ācārya*-Gopīnātha Ācārya; *rājāke*-unto the King; *āśīrvāda kari'*-offering a benediction; *kahe*-said; *śuna bhaṭṭācārya*-my dear Bhaṭṭācārya, kindly listen.



TRANSLATION



At this time, Gopīnātha Ācārya came there while Sārvabhauma Bhaṭṭācārya was with King Pratāparudra. Being a brāhmaṇa, he offered his benediction to the King and addressed Sārvabhauma Bhaṭṭācārya as follows.





TEXT 67





gauḍa haite vaiṣṇava āsitechena dui-śata



mahāprabhura bhakta saba-mahā-bhāgavata



SYNONYMS



*gauḍa haite*-from Bengal; *vaiṣṇava*-devotees; *āsitechena*-are coming; *dui-śata*-numbering about two hundred; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *bhakta*-the devotees; *saba*-all; *mahā*-bhāgavata-greatly advanced devotees.



TRANSLATION



"About two hundred devotees are coming from Bengal. All of them are greatly advanced devotees and specifically devoted to Śrī Caitanya Mahāprabhu.





TEXT 68





narendre āsiyā sabe haila vidyamāna



tāṅ-sabāre cāhi vāsā prasāda-samādhāna



SYNONYMS



*narendre*-on the bank of Lake Narendra; *āsiyā*-coming; *sabe*-all of them; *haila vidyamāna*-staying; *tāṅ-sabāre*-for all of them; *cāhi*-I want; *vāsā*-residential quarters; *prasāda*-for distributing prasāda; *samādhāna*-arrangement.



TRANSLATION



"All of them have already arrived on the bank of Lake Narendra and are waiting there. I desire residential quarters and prasāda arrangements for them."



PURPORT



Narendra is a small lake still existing in Jagannātha Purī, where the Candana-yātrā festival takes place. Up to the present date, all the Bengali devotees who visit the Jagannātha temple first take their bath in this lake. There they wash their hands and feet before entering the temple.





TEXT 69





rājā kahe,-paḍichāke āmi ājñā diba



vāsā ādi ye cāhiye,-paḍichā saba diba



SYNONYMS



*rājā kahe*-the King said; *paḍichāke*-unto the attendant; *āmi*-I; *ājñā diba*-shall give orders; *vāsā*-residential quarters; *ādi*-and other arrangements; *ye cāhiye*-whatever you want; *paḍichā*-the attendant; *saba*-everything; *diba*-will supply.



TRANSLATION



The King replied, "I shall give orders to the attendant in the temple. He will arrange for everyone's residential quarters and prasāda, as you desire.





TEXT 70





mahāprabhura gaṇa yata āila gauḍa haite



bhaṭṭācārya, eke eke dekhāha āmāte



SYNONYMS



*mahāprabhura*-of Śrī Caitanya Mahāprabhu; *gaṇa*-associates; *yata*-all; *āila*-who have come; *gauḍa haite*-from Bengal; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *eke eke*-one after another; *dekhāha*-please show; *āmāte*-to me.



TRANSLATION



"Sārvabhauma Bhaṭṭācārya, please show me, one after another, all of Śrī Caitanya Mahāprabhu's devotees who are coming from Bengal."





TEXT 71





bhaṭṭa kahe,-aṭṭālikāya kara ārohaṇa



gopīnātha cine sabāre, karābe daraśana



SYNONYMS



*bhaṭṭa kahe*-the Bhaṭṭācārya said; *aṭṭālikāya*-on the roof of the palace; *kara ārohaṇa*-just go up; *gopīnātha*-Gopīnātha Ācārya; *cine*-knows; *sabāre*-everyone; *karābe daraśana*-he will show.



TRANSLATION



Sārvabhauma Bhaṭṭācārya requested the King, "Go up on the roof of the palace. Gopīnātha Ācārya knows every one of the devotees. He will identify them for you.





TEXT 72





āmi kāho nāhi cini, cinite mana haya



gopīnāthācārya sabāre karā'be paricaya



SYNONYMS



*āmi*-I; *kāho*-anyone; *nāhi*-do not; *cini*-know; *cinite mana haya*-I desire to know; *gopīnātha-ācārya*-Gopīnātha Ācārya; *sabāre*-all of them; *karā'be paricaya*-will identify.



TRANSLATION



"Actually I do not know any of them, although I have a desire to know them. Since Gopīnātha Ācārya knows them all, he will give you their names."





TEXT 73





eta bali' tina jana aṭṭālikāya caḍila



hena-kāle vaiṣṇava saba nikaṭe āila



SYNONYMS



*eta bali'*-saying this; *tina jana*-the three persons (namely, the King, Gopīnātha Ācārya and Sārvabhauma Bhaṭṭācārya); *aṭṭālikāya*-on the roof of the palace; *caḍila*-went up; *hena*-kāle-at this time; *vaiṣṇava*-the Vaiṣṇava devotees; *saba*-all; *nikaṭe*-nearby; *āila*-came.



TRANSLATION



After Sārvabhauma said this, he went up to the top of the palace with the King and Gopīnātha Ācārya. At this time all the Vaiṣṇava devotees from Bengal drew closer to the palace.





TEXT 74





dāmodara-svarūpa, govinda,-dui jana



mālā-prasāda lañā yāya, yāhāṅ vaiṣṇava-gaṇa



SYNONYMS



*dāmodara*-svarūpa-Svarūpa Dāmodara; *govinda*-Govinda; *dui jana*-two persons; *mālā*-prasāda-flower garlands and remnants of Lord Jagannātha's food; *lañā*-taking; *yāya*-went; *yāhāṅ*-where; *vaiṣṇava-gaṇa*-the Vaiṣṇavas.



TRANSLATION



Svarūpa Dāmodara and Govinda, taking the flower garlands and prasāda of Lord Jagannātha, proceeded to where all the Vaiṣṇavas were standing.





TEXT 75





prathamete mahāprabhu pāṭhāilā duṅhāre



rājā kahe, ei dui kon cināha āmāre



SYNONYMS



*prathamete*-at first; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *pāṭhāilā*-sent; *duṅhāre*-two persons; *rājā kahe*-the King said; *ei dui*-these two; *kon*-who are they; *cināha*-kindly identify; *āmāre*-to me.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu first sent them both in advance. The King inquired, "Who are these two? Please let me know their identities."





TEXT 76





bhaṭṭācārya kahe,-ei svarūpa-dāmodara



mahāprabhura haya iṅha dvitīya kalevara



SYNONYMS



*bhaṭṭācārya kahe*-the Bhaṭṭācārya said; *ei*-this gentleman; *svarūpa*-dāmodara-his name is Svarūpa Dāmodara; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *haya*-is; *iṅha*-he; *dvitīya*-the second; *kalevara*-expansion of the body.



TRANSLATION



Śrī Sārvabhauma Bhaṭṭācārya replied, "Here is Svarūpa Dāmodara, who is practically the second expansion of the body of Śrī Caitanya Mahāprabhu.





TEXT 77





dvitīya, govinda-bhṛtya, ihāṅ doṅhā diyā



mālā pāṭhāñāchena prabhu gaurava kariyā



SYNONYMS



*dvitīya*-the second; *govinda*-Govinda; *bhṛtya*-personal servant; *ihāṅ*-here; *doṅhā diyā*-through these two persons; *mālā*-flower garlands; *pāṭhāñāchena*-has sent; *prabhu*-Śrī Caitanya Mahāprabhu; *gaurava kariyā*-giving much honor.



TRANSLATION



"The second person is Govinda, Lord Caitanya's personal servant. The Lord has sent garlands and remnants of Lord Jagannātha's food with these two persons simply to honor the devotees from Bengal."





TEXT 78





ādau mālā advaitere svarūpa parāila



pāche govinda dvitīya mālā āni' tāṅre dila



SYNONYMS



*ādau*-in the beginning; *mālā*-a garland; *advaitere*-unto Advaita Ācārya; *svarūpa*-Svarūpa Dāmodara; *parāila*-offered; *pāche*-after that; *govinda*-Govinda, the Lord's personal servant; *dvitīya*-a second; *mālā*-garland; *āni'*-bringing; *tāṅre dila*-delivered to Him.



TRANSLATION



At the beginning, Svarūpa Dāmodara came forward and garlanded Advaita Ācārya. Govinda next came and offered a second garland to Advaita Ācārya.





TEXT 79





tabe govinda daṇḍavat kaila ācāryere



tāṅre nāhi cine ācārya, puchila dāmodare



SYNONYMS



*tabe*-at that time; *govinda*-Govinda; *daṇḍavat*-falling flat to offer obeisances; *kaila*-did; *ācāryere*-unto Advaita Ācārya; *tāṅre*-him; *nāhi*-not; *cine*-recognized; *ācārya*-Advaita Ācārya; *puchila*-inquired; *dāmodare*-to Svarūpa Dāmodara.



TRANSLATION



When Govinda offered his obeisances by falling down flat before Advaita Ācārya, Advaita Ācārya asked Svarūpa Dāmodara about his identity, for He did not know Govinda at that time.





TEXT 80





dāmodara kahe,-ihāra 'govinda' nāma



īśvara-purīra sevaka ati guṇavān



SYNONYMS



*dāmodara kahe*-Dāmodara said; *ihāra*-of him; *govinda*-Govinda; *nāma*-the name; *īśvara*-purīra sevaka-servant of Īśvara Purī; *ati guṇavān*-very much qualified.



TRANSLATION



Svarūpa Dāmodara informed Him, "Govinda was the servant of Īśvara Purī. He is very highly qualified.





TEXT 81





prabhura sevā karite purī ājñā dila



ataeva prabhu iṅhāke nikaṭe rākhila



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *sevā*-the service; *karite*-to perform; purī-Īśvara Purī; *ājñā dila*-ordered; *ataeva*-therefore; *prabhu*-Śrī Caitanya Mahāprabhu; *iṅhāke*-him; *nikaṭe*-by His side; *rākhila*-kept.



TRANSLATION



"Īśvara Purī ordered Govinda to serve Śrī Caitanya Mahāprabhu. Thus the Lord keeps him by His side."





TEXT 82





rājā kahe,-yāṅre mālā dila dui-jana



āścarya teja, baḍa mahānta,-kaha kon jana?



SYNONYMS



*rājā kahe*-the King inquired; *yāṅre*-unto which person; *mālā*-garlands; *dila*-offered; *dui*-jana-Svarūpa Dāmodara and Govinda; *āścarya teja*-wonderfully effulgent; *baḍa mahānta*-a very great devotee; *kaha kon jana*-kindly let me know who He is.



TRANSLATION



The King inquired, "To whom did Svarūpa Dāmodara and Govinda offer the two garlands? His bodily effulgence is so great that He must be a very great devotee. Please let me know who He is."





TEXT 83





ācārya kahe,-iṅhāra nāma advaita ācārya



mahāprabhura mānya-pātra, sarva-śirodhārya



SYNONYMS



*ācārya kahe*-Gopīnātha Ācārya said; *iṅhāra nāma*-His name; *advaita ācārya*-Advaita Ācārya; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *mānya*-pātra-honorable; *sarva-śirodhārya*-the topmost devotee.



TRANSLATION



Gopīnātha Ācārya replied, "His name is Advaita Ācārya. He is honored even by Śrī Caitanya Mahāprabhu, and He is therefore the topmost devotee.





TEXT 84





śrīvāsa-paṇḍita iṅha, paṇḍita-vakreśvara



vidyānidhi-ācārya, iṅha paṇḍita-gadādhara



SYNONYMS



*śrīvāsa*-paṇḍita-Śrīvāsa Paṇḍita; *iṅha*-here; *paṇḍita*-vakreśvara-Vakreśvara Paṇḍita; *vidyānidhi-ācārya*-Vidyānidhi Ācārya; *iṅha*-here; *paṇḍita*-gadādhara-Gadādhara Paṇḍita.



TRANSLATION



"Here are Śrīvāsa Paṇḍita, Vakreśvara Paṇḍita, Vidyānidhi Ācārya and Gadādhara Paṇḍita.





TEXT 85





ācāryaratna iṅha, paṇḍita-purandara



gaṅgādāsa paṇḍita iṅha, paṇḍita-śaṅkara



SYNONYMS



*ācāryaratna*-Candraśekhara; *iṅha*-here; *paṇḍita*-purandara-Purandara Paṇḍita; *gaṅgādāsa paṇḍita*-Gaṅgādāsa Paṇḍita; *iṅha*-here; paṇḍita-śaṅkara-Śaṅkara Paṇḍita.



TRANSLATION



"Here are Ācāryaratna, Purandara Paṇḍita, Gaṅgādāsa Paṇḍita and Śaṅkara Paṇḍita.





TEXT 86





ei murāri gupta, iṅha paṇḍita nārāyaṇa



haridāsa ṭhākura iṅha bhuvana-pāvana



SYNONYMS



*ei*-this; *murāri gupta*-Murāri Gupta; *iṅha*-here; *paṇḍita nārāyaṇa*-Nārāyaṇa Paṇḍita; *haridāsa ṭhākura*-Haridāsa Ṭhākura; *iṅha*-here; *bhuvana*-pāvana-deliverer of the whole universe.



TRANSLATION



"Here are Murāri Gupta, Paṇḍita Nārāyaṇa and Haridāsa Ṭhākura, the deliverer of the whole universe.





TEXT 87





ei hari-bhaṭṭa, ei śrī-nṛsiṁhānanda



ei vāsudeva datta, ei śivānanda



SYNONYMS



*ei*-this; *hari*-bhaṭṭa-Hari Bhaṭṭa; *ei*-this; *śrī-nṛsiṁhānanda*-Śrī Nṛsiṁhānanda; *ei*-this; *vāsudeva datta*-Vāsudeva Datta; *ei*-this; śivānanda-Śivānanda.



TRANSLATION



"Here is Hari Bhaṭṭa, and there is Nṛsiṁhānanda. Here are Vāsudeva Datta and Śivānanda Sena.





TEXT 88





govinda, mādhava ghoṣa, ei vāsu-ghoṣa



tina bhāira kīrtane prabhu pāyena santoṣa



SYNONYMS



*govinda*-Govinda Ghoṣa; *mādhava ghoṣa*-Mādhava Ghoṣa; *ei*-this; *vāsu*-ghoṣa-Vāsudeva Ghoṣa; *tina bhāira*-of the three brothers; *kīrtane*-in the saṅkīrtana; *prabhu*-the Lord; *pāyena santoṣa*-gets very much pleasure.



TRANSLATION



"Here also are Govinda Ghoṣa, Mādhava Ghoṣa and Vāsudeva Ghoṣa. They are three brothers, and their saṅkīrtana, congregational chanting, pleases the Lord very much.



PURPORT



Govinda Ghoṣa belonged to the kāyastha dynasty of the Uttara-rāḍhīya section, and he was known as Ghoṣa Ṭhākura. Even to the present day there is a place named Agradvīpa, near Katwa, where a fair takes place and is named after Ghoṣa Ṭhākura. As far as Vāsudeva Ghoṣa is concerned, he composed many nice songs about Lord Śrī Caitanya Mahāprabhu, and these are all authorized Vaiṣṇava songs, like the songs of Narottama dāsa Ṭhākura, Bhaktivinoda Ṭhākura, Locana dāsa Ṭhākura, Govinda dāsa Ṭhākura and other great Vaiṣṇavas.





TEXT 89





rāghava paṇḍita, iṅha ācārya nandana



śrīmān paṇḍita ei, śrīkānta, nārāyaṇa



SYNONYMS



*rāghava paṇḍita*-Rāghava Paṇḍita; *iṅha*-here; ācārya nandana-Ācārya Nandana; śrīmān paṇḍita-Śrīmān Paṇḍita; *ei*-this; śrīkānta-Śrīkānta; *nārāyaṇa*-and also Nārāyaṇa.



TRANSLATION



"Here is Rāghava Paṇḍita, here is Ācārya Nandana, there is Śrīmān Paṇḍita, and here are Śrīkānta and Nārāyaṇa."



PURPORT



Narottama dāsa Ṭhākura, honoring the personal associates of Lord Śrī Caitanya Mahāprabhu, has sung as follows (Prārthanā 13):





gaurāṅgera saṅgi-gaṇe, nitya-siddha kari' māne

se yāya vrajendra-suta-pāśa



One who is intelligent understands that all the personal associates and devotees of Lord Śrī Caitanya Mahāprabhu are ever liberated. This means that they do not belong to this material world because they are always engaged in the devotional service of the Lord. One who is engaged in the Lord's devotional service twenty-four hours daily and never forgets the Lord is called nitya-siddha. Śrīla Rūpa Gosvāmī confirms this statement:





īhā yasya harer dāsye

karmaṇā manasā girā

nikhilāsv apy avasthāsu

jīvan-muktaḥ sa ucyate



"A person acting in the service of Kṛṣṇa with body, mind, intelligence and words is a liberated person even within the material world, although he may be engaged in many so-called material activities." (*Bhakti-rasāmṛta-sindhu* 1.2.187)





A devotee is always thinking of how better to serve Lord *Kṛṣṇa, the Supreme Personality of Godhead*, and how to broadcast His name, fame and qualities throughout the world. One who is nitya-siddha has no business other than broadcasting the glories of the Lord all over the world according to his ability. Such people are already associates of Lord Caitanya Mahāprabhu. Therefore Narottama dāsa Ṭhākura says, nitya-siddha kari' māne. One should not think that because Śrī Caitanya Mahāprabhu was personally present five hundred years ago, only His associates were liberated. Rather, Śrīla Narottama dāsa Ṭhākura says that anyone is a nitya-siddha if he acts on behalf of Śrī Caitanya Mahāprabhu by spreading the glories of the holy name of the Lord. We should respect those devotees preaching the glories of the Lord as nitya-siddha and should not consider them conditioned.



māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate



(Bg. 14.26)





One who has transcended the material modes of nature is said to be on the Brahman platform. That is also the platform of nitya-siddha. The nitya-siddha not only stays on the Brahman platform but also works on that platform. Simply by accepting the associates of Lord Caitanya Mahāprabhu as nitya-siddha, one can very easily go back home, back to Godhead.





TEXT 90





śuklāmbara dekha, ei śrīdhara, vijaya



vallabha-sena, ei puruṣottama, sañjaya



SYNONYMS



śuklāmbara-Śuklāmbara; *dekha*-see; *ei*-this; śrīdhara-Śrīdhara; *vijaya*-Vijaya; *vallabha*-sena-Vallabha Sena; *ei*-this; *puruṣottama*-Puruṣottama; *sañjaya*-Sañjaya.



TRANSLATION



Gopīnātha Ācārya continued to point out the devotees. "Here is Śuklāmbara. See, there is Śrīdhara. Here is Vijaya, and there is Vallabha Sena. Here is Puruṣottama, and there is Sañjaya.





TEXT 91





kulīna-grāma-vāsī ei satyarāja-khāna



rāmānanda-ādi sabe dekha vidyamāna



SYNONYMS



*kulīna*-grāma-vāsī-residents of the village known as Kulīna-grāma; *ei*-these; *satyarāja*-khāna-Satyarāja Khān; *rāmānanda-ādi*-headed by Rāmānanda; *sabe*-everyone; *dekha*-you see; *vidyamāna*-present.



TRANSLATION



"And here are all the residents of Kulīna-grāma, such as Satyarāja Khān and Rāmānanda. Indeed, all of them are present here. Please see.





TEXT 92





mukunda-dāsa, narahari, śrī-raghunandana



khaṇḍa-vāsī cirañjīva, āra sulocana



SYNONYMS



*mukunda*-dāsa-Mukunda dāsa; *narahari*-Narahari; *śrī-raghunandana*-Śrī Raghunandana; *khaṇḍa*-vāsī-residents of Khaṇḍa; *cirañjīva*-Cirañjīva; *āra*-and; *sulocana*-Sulocana.



TRANSLATION



"Here are Mukunda dāsa, Narahari, Śrī Raghunandana, Cirañjīva and Sulocana, all residents of Khaṇḍa.





TEXT 93





kateka kahiba, ei dekha yata jana



caitanyera gaṇa, saba-caitanya-jīvana



SYNONYMS



*kateka kahiba*-how many shall I speak; *ei*-these; *dekha*-see; *yata jana*-all the persons; *caitanyera gaṇa*-associates of Śrī Caitanya Mahāprabhu; *saba*-all of them; *caitanya*-jīvana-considering Śrī Caitanya Mahāprabhu their life and soul.



TRANSLATION



"How many names shall I speak to you? All the devotees you see here are associates of Śrī Caitanya Mahāprabhu, who is their life and soul."





TEXT 94





rājā kahe-dekhi' mora haila camatkāra



vaiṣṇavera aiche teja dekhi nāhi āra



SYNONYMS



*rājā kahe*-the King said; *dekhi'*-after seeing; *mora*-my; *haila*-there is; *camatkāra*-astonishment; *vaiṣṇavera*-of the devotees of the Lord; *aiche*-such; *teja*-effulgence; *dekhi*-I see; *nāhi*-not; *āra*-anyone else.



TRANSLATION



The King said, "Upon seeing all these devotees, I am very much astonished, for I have never seen such an effulgence.





TEXT 95





koṭi-sūrya-sama saba-ujjvala-varaṇa



kabhu nāhi śuni ei madhura kīrtana



SYNONYMS



*koṭi*-sūrya-sama-equal to the shining of millions of suns; *saba*-all of them; *ujjvala-varaṇa*-very bright luster; *kabhu nāhi śuni*-I have never heard; *ei*-this; *madhura kīrtana*-such melodious performance of congregational chanting.



TRANSLATION



"Indeed, their effulgence is like the brilliance of a million suns. Nor have I ever heard the Lord's names chanted so melodiously.



PURPORT



Such are the symptoms of pure devotees when they are chanting. All the pure devotees are as bright as sunshine, and their bodily luster is very effulgent. In addition, their performance of saṅkīrtana is unparalleled. There are many professional chanters who can perform congregational chanting with various musical instruments in an artistic and musical way, but their chanting cannot be as attractive as the congregational chanting of pure devotees. If a devotee sticks strictly to the principles governing Vaiṣṇava behavior, his bodily luster will naturally be attractive, and his singing and chanting of the holy names of the Lord will be effective. People will appreciate such kīrtana without hesitation. Even dramas about the pastimes of Lord Caitanya or Śrī Kṛṣṇa should be played by devotees. Such dramas will immediately interest an audience and be full of potency. The students of the International Society for Krishna Consciousness should note these two points and try to apply these principles in their spreading of the Lord's glories.





TEXT 96





aiche prema, aiche nṛtya, aiche hari-dhvani



kāhāṅ nāhi dekhi, aiche kāhāṅ nāhi śuni



SYNONYMS



*aiche*-such; *prema*-ecstatic love; *aiche nṛtya*-such dancing; *aiche hari*-dhvani-such vibration of the chanting of the holy name; *kāhāṅ*-anywhere; *nāhi dekhi*-I have never seen; *aiche*-such; *kāhāṅ*-anywhere; *nāhi śuni*-I never heard.



TRANSLATION



"I have never before seen such ecstatic love, nor heard the vibration of the holy name of the Lord chanted in such a way, nor seen such dancing during saṅkīrtana."



PURPORT



Because the temple of Lord Jagannātha is situated at Jagannātha Purī, many devotees from all parts of the world came to perform saṅkīrtana in glorification of the Lord. All these devotees were certainly seen and heard by Mahārāja Pratāparudra, but he herein admits that the kīrtana performed by the associates of the Lord was unique. He had never before heard such saṅkīrtana nor seen such attractive features manifest by the devotees. The members of the International Society for Krishna Consciousness should go to India during the birthday ceremony of Lord Caitanya Mahāprabhu at Māyāpura and perform saṅkīrtana congregationally. This will attract the attention of all the important personalities in India, just as the beauty, bodily luster and saṅkīrtana performance by the associates of Śrī Caitanya Mahāprabhu attracted the attention of Mahārāja Pratāparudra. The associates of Śrī Caitanya Mahāprabhu were unlimited during the Lord's presence on this planet, but anyone who is pure in life and devoted to the mission of Śrī Caitanya Mahāprabhu is to be understood as a nitya-siddha associate of the Lord.





TEXT 97





bhaṭṭācārya kahe ei madhura vacana



caitanyera sṛṣṭi-ei prema-saṅkīrtana



SYNONYMS



*bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *kahe*-replied; *ei*-this; *madhura vacana*-transcendental sweetness of the voice; *caitanyera sṛṣṭi*-the creation of Lord Śrī Caitanya Mahāprabhu; *ei*-this; *prema*-saṅkīrtana-chanting in the ecstasy of love of Godhead.



TRANSLATION



Sārvabhauma Bhaṭṭācārya replied, "This sweet transcendental sound is a special creation of the Lord known as prema-saṅkīrtana, congregational chanting in love of Godhead.





TEXT 98





avatari' caitanya kaila dharma-pracāraṇa



kali-kāle dharma-kṛṣṇa-nāma-saṅkīrtana



SYNONYMS



*avatari'*-descending; *caitanya*-Śrī Caitanya Mahāprabhu; *kaila*-did; *dharma*-pracāraṇa-preaching of real religion; *kali-kāle*-in this Age of Kali; *dharma*-religious principle; *kṛṣṇa-nāma*-of the holy name of Lord Kṛṣṇa; *saṅkīrtana*-chanting.



TRANSLATION



"In this Age of Kali, Śrī Caitanya Mahāprabhu has descended to preach the religion of Kṛṣṇa consciousness. Therefore the chanting of the holy names of Lord Kṛṣṇa is the religious principle for this age.





TEXT 99





saṅkīrtana-yajñe tāṅre kare ārādhana



sei ta' sumedhā, āra-kali-hata-jana



SYNONYMS



*saṅkīrtana-yajñe*-in the performance of congregational chanting; *tāṅre*-unto Śrī Caitanya Mahāprabhu; *kare*-does; *ārādhana*-worship; *sei ta'*-such a person; *su*-medhā-sharply intelligent; *āra*-others; *kali*-hata-jana-victims of this Age of Kali.



TRANSLATION



"Anyone who worships Lord Caitanya Mahāprabhu by congregational chanting should be understood to be very intelligent. One who does not do so must be considered a victim of this age and bereft of all intelligence.



PURPORT



Rascals propose that anyone can invent his own religious process, and this proposition is condemned herein. If one actually wants to become religious, he must take up the chanting of the Hare Kṛṣṇa mahā-mantra. The real meaning of religion is stated in *Śrīmad-Bhāgavatam* (6.3.19-22).





dharmaṁ tu sākṣād bhagavat-praṇītaṁ

na vai vidur ṛṣayo nāpi devāḥ

na siddha-mukhyā asurā manuṣyāḥ

kuto nu vidyādhara-cāraṇādayaḥ



svayambhūr nāradaḥ śambhuḥ

kumāraḥ kapilo manuḥ

prahlādo janako bhīṣmo

balir vaiyāsakir vayam



dvādaśaite vijānīmo

dharmaṁ bhāgavataṁ bhaṭāḥ

guhyaṁ viśuddhaṁ durbodhaṁ

yaṁ jñātvāmṛtam aśnute



etāvān eva loke 'smin

puṁsāṁ dharmaḥ paraḥ smṛtaḥ

bhakti-yogo bhagavati

tan-nāma-grahaṇādibhiḥ



The purport of these verses is that dharma, or religion, cannot be manufactured by a human being. Religion is the law or code of the Lord. Consequently religion cannot be manufactured even by great saintly persons, demigods or siddha-mukhyas, and what to speak of asuras, human beings, Vidyādharas, Cāraṇas, and so on. The principles of dharma, religion, come down in the paramparā system beginning with twelve personalities-namely, Lord Brahmā; the great saint Nārada; Lord Śiva; the four Kumāras; Kapila, the son of Devahūti; Svāyambhuva Manu; Prahlāda Mahārāja; King Janaka; grandfather Bhīṣma; Bali Mahārāja; Śukadeva Gosvāmī; and Yamarāja. The principles of religion are known to these twelve personalities. Dharma refers to the religious principles by which one can understand the Supreme Personality of Godhead. Dharma is very confidential, uncontaminated by any material influence, and very difficult for ordinary men to understand. However, if one actually understands dharma, he immediately becomes liberated and is transferred to the kingdom of God. Bhāgavata-dharma, or the principle of religion enunciated by the paramparā system, is the supreme principle of religion. In other words, dharma refers to the science of bhakti-yoga, which begins by the novice's chanting the holy name of the Lord (tan-nāma-grahaṇādibhiḥ).





Therefore in this Age of Kali, as recommended here in the *Caitanya-caritāmṛta* (text 98), kali-kāle dharma-kṛṣṇa-nāma-saṅkīrtana: the chanting of the holy name of the Lord is the method of religion approved by all Vedic scriptures. In the next text of the *Caitanya-caritāmṛta*, quoted from *Śrīmad-Bhāgavatam* (11.5.32), this principle is further stressed.





TEXT 100





kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ



sāṅgopāṅgāstra-pārṣadam



yajñaiḥ saṅkīrtana-prāyair



yajanti hi su-medhasaḥ



SYNONYMS



*kṛṣṇa*-varṇam-repeating the syllables kṛṣ-ṇa; *tviṣā*-with a luster; *akṛṣṇam*-not black (golden); *sa*-aṅga-along with associates; *upāṅga*-servitors; *astra*-weapons; *pārṣadam*-confidential companions; *yajñaiḥ*-by sacrifice; *saṅkīrtana*-prāyaiḥ-consisting chiefly of congregational chanting; *yajanti*-they worship; *hi*-certainly; *su*-medhasaḥ-intelligent persons.



TRANSLATION



" 'In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.' "



PURPORT



For an explanation of this verse, refer to *Ādi-līlā*, Chapter Three, verse 52.





TEXT 101





rājā kahe,-śāstra-pramāṇe caitanya hana kṛṣṇa



tabe kene paṇḍita saba tāṅhāte vitṛṣṇa?



SYNONYMS



*rājā kahe*-the King said; *śāstra-pramāṇe*-by the evidence of revealed scripture; *caitanya*-Śrī Caitanya Mahāprabhu; *hana*-is; *kṛṣṇa*-the Supreme Personality of Godhead, Lord Kṛṣṇa; *tabe*-therefore; *kene*-why; *paṇḍita*-so-called learned scholars; *saba*-all; *tāṅhāte*-unto Him; *vitṛṣṇa*-indifferent.



TRANSLATION



The King said, "According to evidence given in the revealed scriptures, it is concluded that Lord Śrī Caitanya Mahāprabhu is Lord Kṛṣṇa Himself. Why, then, are learned scholars sometimes indifferent to Him?"





TEXT 102





bhaṭṭa kahe,-tāṅra kṛpā-leśa haya yāṅre



sei se tāṅhāre 'kṛṣṇa' kari' la-ite pāre



SYNONYMS



*bhaṭṭa kahe*-Sārvabhauma Bhaṭṭācārya said; *tāṅra kṛpā*-of Lord Caitanya's mercy; *leśa*-even a fraction; *haya*-there is; *yāṅre*-unto whom; *sei se*-that person only; *tāṅhāre*-Lord Śrī Caitanya Mahāprabhu; *kṛṣṇa kari'*-accepting as Kṛṣṇa; *la*-ite pāre-can take up.



TRANSLATION



The Bhaṭṭācārya replied, "A person who has received but a small fraction of mercy from Śrī Caitanya Mahāprabhu can understand that He is Lord Kṛṣṇa. No one else can.



PURPORT



The saṅkīrtana movement can be spread by a person who is especially favored by Lord Kṛṣṇa (kṛṣṇa-śakti vinā nahe tāra pravartana). Without first obtaining the mercy of the Lord, one cannot spread the holy name of the Lord. One who can spread the Lord's name is called labdha-caitanya in the words of Bhaktisiddhānta Sarasvatī. The labdha-caitanya is one who has actually awakened his original consciousness, Kṛṣṇa consciousness. The influence of the pure devotees in Kṛṣṇa consciousness is such that it can awaken others to become immediately Kṛṣṇa conscious and engage themselves in the transcendental loving service of Kṛṣṇa. In this way the descendants of pure devotees increase, and Lord Caitanya Mahāprabhu takes much pleasure in seeing the increase of His devotees. The word su-medhasaḥ means "sharply intelligent." When one's intelligence is sharp, he can increase the interests of common men in loving Caitanya Mahāprabhu and through Him in loving Rādhā-Kṛṣṇa. Those not interested in understanding Śrī Caitanya Mahāprabhu are simply material in their attempts at professional chanting and dancing for money, despite their supposed artistry. If one does not have full faith in Śrī Caitanya Mahāprabhu, he cannot properly chant and dance in the saṅkīrtana movement. Artificial chanting and dancing may be due to sentiments or sentimental agitation, but this cannot help one advance in Kṛṣṇa consciousness.





TEXT 103





tāṅra kṛpā nahe yāre, paṇḍita nahe kene



dekhile śunileha tāṅre 'īśvara' nā māne



SYNONYMS



*tāṅra kṛpā*-His mercy; *nahe*-there is not; *yāre*-unto whom; *paṇḍita*-learned scholar; *nahe*-even though; *kene*-nevertheless; *dekhile*-even by seeing; *śunileha*-even by listening; *tāṅre*-Him; *īśvara*-as the Supreme Personality of Godhead; *nā māne*-does not accept.



TRANSLATION



"If the mercy of Śrī Caitanya Mahāprabhu is not bestowed upon a person-regardless of how learned a scholar that person may be and regardless of his seeing or listening-he cannot accept Lord Caitanya as the Supreme Personality of Godhead.



PURPORT



The same principles can be applied to demoniac persons, even though they be in the sampradāya of Lord Śrī Caitanya Mahāprabhu. Without receiving the Lord's special power, one cannot preach His glories all over the world. Even though one may celebrate himself as a learned follower of Śrī Caitanya Mahāprabhu, and even though one may attempt to preach the holy name of the Lord all over the world, if he is not favored by Śrī Caitanya Mahāprabhu he will find fault with the pure devotee and will not be able to understand how a preacher is empowered by Lord Caitanya. One must be considered bereft of the mercy of Śrī Caitanya Mahāprabhu when he criticizes the Kṛṣṇa consciousness movement now spreading all over the world or finds fault with this movement or the leader of the movement.





TEXT 104





athāpi te deva padāmbuja-dvaya-



prasāda-leśānugṛhīta eva hi



jānāti tattvaṁ bhagavan-mahimno



na cānya eko 'pi ciraṁ vicinvan



SYNONYMS



*atha*-therefore; *api*-indeed; *te*-Your; *deva*-my Lord; *pada-ambuja-dvaya*-of the two lotus feet; *prasāda*-of the mercy; *leśa*-by only a trace; *anugṛhītaḥ*-favored; *eva*-certainly; *hi*-indeed; *jānāti*-one knows; *tattvam*-the truth; *bhagavat*-of the Supreme Personality of Godhead; *mahimnaḥ*-of the greatness; *na*-never; *ca*-and; *anyaḥ*-another; *ekaḥ*-one; *api*-although; *ciram*-for a long period; *vicinvan*-speculating.



TRANSLATION



" 'My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the *Vedas* for many years.' "



PURPORT



This verse is a quotation from *Śrīmad-Bhāgavatam* (10.14.29). It is explained in the *Madhya-līlā*, in the Sixth Chapter, text 84.





TEXT 105





rājā kahe,-sabe jagannātha nā dekhiyā



caitanyera vāsā-gṛhe calilā dhāñā



SYNONYMS



*rājā kahe*-the King said; *sabe*-all of them; *jagannātha*-Lord Jagannātha; *nā dekhiyā*-without visiting; *caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *vāsā-gṛhe*-to the residential place; *calilā*-they went; *dhāñā*-running.



TRANSLATION



The King said, "Instead of visiting the temple of Lord Jagannātha, all the devotees are running toward the residence of Śrī Caitanya Mahāprabhu."





TEXT 106





bhaṭṭa kahe,-ei ta' svābhāvika prema-rīta



mahāprabhu milibāre utkaṇṭhita cita



SYNONYMS



*bhaṭṭa kahe*-the Bhaṭṭācārya replied; *ei ta'*-this is; *svābhāvika*-spontaneous; *prema*-rīta-attraction of love; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *milibāre*-for meeting; *utkaṇṭhita*-anxious; *cita*-mind.



TRANSLATION



Sārvabhauma Bhaṭṭācārya replied, "This is spontaneous love. All the devotees are very anxious to meet Śrī Caitanya Mahāprabhu.





TEXT 107





āge tāṅre mili' sabe tāṅre saṅge lañā



tāṅra saṅge jagannātha dekhibena giyā



SYNONYMS



*āge*-first; *tāṅre*-Śrī Caitanya Mahāprabhu; *mili'*-meeting; *sabe*-all the devotees; *tāṅre*-Him; *saṅge*-with them; *lañā*-taking; *tāṅra saṅge*-with Him; *jagannātha*-Lord Jagannātha; *dekhibena*-they will see; *giyā*-going.



TRANSLATION



"First the devotees will meet Śrī Caitanya Mahāprabhu and then take Him with them to the temple to see Lord Jagannātha."





TEXT 108





rājā kahe,-bhavānandera putra vāṇīnātha



prasāda lañā saṅge cale pāṅca-sāta



SYNONYMS



*rājā kahe*-the King said; *bhavānandera putra*-the son of Bhavānanda; *vāṇīnātha*-Vāṇīnātha; *prasāda lañā*-taking mahā-prasāda; *saṅge*-along; *cale*-goes; *pāṅca*-sāta-five or seven men.



TRANSLATION



The King said, "The son of Bhavānanda Rāya named Vāṇīnātha, along with five or seven other men, went there to obtain the remnants of Lord Jagannātha's food.





TEXT 109





mahāprabhura ālaye karila gamana



eta mahā-prasāda cāhi'-kaha ki kāraṇa



SYNONYMS



*mahāprabhura*-of Śrī Caitanya Mahāprabhu; *ālaye*-the residential place; *karila gamana*-he has already gone; *eta*-so much; *mahā*-prasāda-mahā-prasāda; *cāhi'*-requiring; *kaha*-please tell; *ki kāraṇa*-what is the reason.



TRANSLATION



"Indeed, Vāṇīnātha has already gone to the residence of Lord Śrī Caitanya Mahāprabhu and has taken a huge quantity of mahā-prasāda. Please let me know the reason for this."





TEXT 110





bhaṭṭa kahe,-bhakta-gaṇa āila jāniñā



prabhura iṅgite prasāda yāya tāṅrā lañā



SYNONYMS



*bhaṭṭa kahe*-Sārvabhauma Bhaṭṭācārya said; *bhakta-gaṇa*-all the devotees; *āila*-have come; *jāniñā*-knowing; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *iṅgite*-by the indication; *prasāda*-remnants of the food of Jagannātha; *yāya*-go; *tāṅrā*-all of them; *lañā*-taking.



TRANSLATION



Sārvabhauma Bhaṭṭācārya said, "Understanding that all the devotees have come, Lord Caitanya gave the sign, and therefore Vāṇīnātha and the others have brought such great quantities of mahā-prasāda."





TEXT 111





rājā kahe,-upavāsa, kṣaura-tīrthera vidhāna



tāhā nā kariyā kene khāiba anna-pāna



SYNONYMS



*rājā kahe*-the King said; *upavāsa*-fasting; *kṣaura*-shaving; *tīrthera vidhāna*-this is the regulation for visiting a holy place; *tāhā*-that; *nā kariyā*-without performing; *kene*-why; *khāiba*-they shall eat; *anna*-pāna-solid and liquid food.



TRANSLATION



The King then asked the Bhaṭṭācārya, "Why have the devotees not observed the regulations for visiting the pilgrimage place, such as fasting, shaving and so on? Why have they first eaten prasāda?"





TEXT 112





bhaṭṭa kahe,-tumi yei kaha, sei vidhi-dharma



ei rāga-mārge āche sūkṣma-dharma-marma



SYNONYMS



*bhaṭṭa kahe*-the Bhaṭṭācārya said; *tumi yei kaha*-whatever you say; *sei vidhi-dharma*-that is a regulative principle; *ei rāga-mārge*-in this spontaneous love; *āche*-there are; *sūkṣma*-dharma-marma-subtle intricacies of the religious system.



TRANSLATION



The Bhaṭṭācārya told the King, "What you have said is right according to the regulative principles governing the visiting of holy places, but there is another path, which is the path of spontaneous love. According to those principles, there are subtle intricacies involved in the execution of religious principles.



PURPORT



According to the Vedic regulative principles, one has to be celibate before entering a holy place of pilgrimage. Generally people are very much addicted to sense gratification, and unless they have sex at night, they cannot sleep. The regulative principles therefore enjoin that before a common man goes to a holy place of pilgrimage, he should observe complete celibacy. As soon as one enters a holy place, he must observe fasting for the day, and after shaving his head clean, he must take a bath in a river or ocean near the holy place. These methods are adopted to neutralize the effects of sinful activities. Visiting a holy place of pilgrimage means neutralizing the reactions of a sinful life. Those who go to holy places of pilgrimage actually unload the reactions of their sinful lives, and consequently holy places are overloaded with sinful activities left there by visitors.





When a saintly person or pure devotee visits such a holy place, he absorbs the sinful effects left by the common man and again purifies the holy place. Tīrthī-kurvanti tīrthāni (Bhāg. 1.13.10). Therefore a common man's visit to a holy place and an exalted saintly person's visit there are different. The common man leaves his sins in the holy place, and a saintly person or devotee cleanses these sins simply by his presence. The devotees of Lord Caitanya Mahāprabhu were not common men, and they could not be subjected to the rules and regulations governing the visiting of holy places. Rather, they exhibited their spontaneous love for Śrī Caitanya Mahāprabhu. Immediately upon arrival at the holy place, they went to see Lord Caitanya, and by His order they took mahā-prasāda without following the regulations governing holy places.





TEXT 113





īśvarera parokṣa ājñā-kṣaura, upoṣaṇa



prabhura sākṣāt ājñā-prasāda-bhojana



SYNONYMS



*īśvarera*-of the Supreme Personality of Godhead; *parokṣa*-indirect; *ājñā*-order; *kṣaura*-shaving; *upoṣaṇa*-fasting; *prabhura*-of the Lord; *sākṣāt*-direct; *ājñā*-order; *prasāda-bhojana*-to take the prasāda.



TRANSLATION



"The scriptural injunctions for shaving and fasting are indirect orders of the Supreme Personality of Godhead. However, when there is a direct order from the Lord to take prasāda, naturally the devotees take prasāda as their first duty.





TEXT 114





tāhāṅ upavāsa, yāhāṅ nāhi mahā-prasāda



prabhu-ājñā-prasāda-tyāge haya aparādha



SYNONYMS



*tāhāṅ*-there; *upavāsa*-fasting; *yāhāṅ*-where; *nāhi*-there is not; *mahā*-prasāda-remnants of food of the Lord; *prabhu-ājñā*-direct order of Śrī Caitanya Mahāprabhu; *prasāda*-remnants of food; *tyāge*-giving up; *haya*-there is; *aparādha*-offense.



TRANSLATION



"When mahā-prasāda is not available, there must be fasting, but when the Supreme Personality of Godhead directly orders one to take prasāda, neglecting such an opportunity is offensive.





TEXT 115





viśeṣe śrī-haste prabhu kare pariveśana



eta lābha chāḍi' kon kare upoṣaṇa



SYNONYMS



*viśeṣe*-especially; *śrī*-haste-with His transcendental hands; *prabhu*-Śrī Caitanya Mahāprabhu; *kare*-does; *pariveśana*-distribution; *eta*-so much; *lābha*-profit; *chāḍi'*-giving up; *kon*-who; *kare*-does; *upoṣaṇa*-fasting.



TRANSLATION



"When Śrī Caitanya Mahāprabhu is distributing prasāda with His transcendental hand, who will neglect such an opportunity and accept the regulative principle of fasting?





TEXT 116





pūrve prabhu more prasāda-anna āni' dila



prāte śayyāya vasi' āmi se anna khāila



SYNONYMS



*pūrve*-before this; *prabhu*-Śrī Caitanya Mahāprabhu; *more*-unto me; *prasāda*-anna-rice mahā-prasāda; *āni'*-bringing; *dila*-delivered; *prāte*-early in the morning; *śayyāya*-on my bed; *vasi'*-sitting; *āmi*-I; *se*-that; *anna*-rice; *khāila*-ate.



TRANSLATION



"Previously the Lord gave me mahā-prasāda rice one morning, and I ate that just sitting on my bed, without having even washed my mouth.





TEXT 117





yāṅre kṛpā kari' karena hṛdaye preraṇa



kṛṣṇāśraya haya, chāḍe veda-loka-dharma



SYNONYMS



*yāṅre*-in whomever; *kṛpā*-mercy; *kari'*-bestowing; *karena*-does; *hṛdaye*-in the heart; *preraṇa*-inspiration; *kṛṣṇa-āśraya*-shelter of Lord Kṛṣṇa; *haya*-there is; *chāḍe*-he gives up; *veda*-Vedic principles; *loka*-dharma-social etiquette.



TRANSLATION



"The man to whom the Lord shows His mercy by inspiring him within the heart takes shelter only of Lord Kṛṣṇa and abandons all Vedic and social customs.



PURPORT



This is also the teaching of Lord Kṛṣṇa in the *Bhagavad-gītā* (18.66):





sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ



"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear." Such firm faith in the Supreme Personality of Godhead is possible only by the mercy of the Lord. The Lord is sitting within everyone's heart, and when He personally inspires His devotee, the devotee does not stick to the Vedic principles or social customs but rather devotes himself to the transcendental loving service of the Lord. This is confirmed in the following verse from *Śrīmad-Bhāgavatam* (4.29.46).





TEXT 118





yadā yam anugṛhṇāti



bhagavān ātma-bhāvitaḥ



sa jahāti matiṁ loke



vede ca pariniṣṭhitām



SYNONYMS



*yadā*-when; *yam*-to whom; *anugṛhṇāti*-shows special favor; *bhagavān*-the Supreme Personality of Godhead; *ātma-bhāvitaḥ*-who is seated in everyone's heart; *saḥ*-that person; *jahāti*-gives up; *matim*-attention; *loke*-to social behavior; *vede*-to Vedic injunctions; *ca*-also; *pariniṣṭhitām*-attached.



TRANSLATION



" 'When one is inspired by the Lord, who is sitting in everyone's heart, he does not care for social custom or Vedic regulative principles.' "



PURPORT



This instruction (Bhāg. 4.29.46) was given by Nārada Gosvāmī to King Prācīnabarhi in connection with the story of Purañjana. Here Nārada implies that without the mercy of the Supreme Personality of Godhead one cannot extricate himself from the fruitive activities that are under the jurisdiction of the *Vedas*. In previous verses (Bhāg. 4.29.42-44) Nārada admits that even personalities like Lord Brahmā, Lord Śiva, Manu, the Prajāpatis (headed by Dakṣa), the four Kumāras, Marīci, Atri, Aṅgira, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha and even Nārada himself could not properly receive the causeless mercy of the Lord.





TEXT 119





tabe rājā aṭṭālikā haite talete āilā



kāśī-miśra, paḍichā-pātra, duṅhe ānāilā



SYNONYMS



*tabe*-thereafter; *rājā*-the King; *aṭṭālikā haite*-from the top of the palace; *talete*-to the ground; *āilā*-came down; *kāśī-miśra*-of the name Kāśī Miśra; *paḍichā-pātra*-the inspector of the temple; *duṅhe*-both of them; *ānāilā*-called for.



TRANSLATION



After this, King Pratāparudra came down from the top of his palace to the ground and called for Kāśī Miśra and the inspector of the temple.





TEXTS 120-121





pratāparudra ājñā dila sei dui jane



prabhu-sthāne āsiyāchena yata prabhura gaṇe



sabāre svacchanda vāsā, svacchanda prasāda



svacchanda darśana karāiha, nahe yena bādha



SYNONYMS



*pratāparudra*-King Pratāparudra; *ājñā dila*-ordered; *sei dui jane*-to those two persons; *prabhu*-sthāne-at the place of Śrī Caitanya Mahāprabhu; *āsiyāchena*-have arrived; *yata*-all the devotees who; *prabhura gaṇe*-associates of the Lord; *sabāre*-to all of them; *svacchanda*-convenient; *vāsā*-residential places; *svacchanda*-convenient; *prasāda*-remnants of the food of Jagannātha; *svacchanda darśana*-convenient visit; *karāiha*-arrange for; *nahe yena bādha*-so that there will not be any difficulties.



TRANSLATION



Mahārāja Pratāparudra then told both Kāśī Miśra and the temple inspector, "Provide all the devotees and associates of Śrī Caitanya Mahāprabhu with comfortable residences, convenient eating facilities for prasāda and convenient visiting arrangements at the temple so that there will not be any difficulty.





TEXT 122





prabhura ājñā pāliha duṅhe sāvadhāna hañā



ājñā nahe, tabu kariha, iṅgita bujhiyā



SYNONYMS



*prabhura*-of Lord Śrī Caitanya Mahāprabhu; *ājñā*-the order; *pāliha*-carry out; *duṅhe*-both of you; *sāvadhāna*-careful; *hañā*-becoming; *ājñā nahe*-although there is no direct order; *tabu*-still; *kariha*-do; *iṅgita*-indication; *bujhiyā*-understanding.



TRANSLATION



"The orders of Śrī Caitanya Mahāprabhu must be carefully carried out. Although the Lord may not give direct orders, you are still to carry out His desires simply by understanding His indications."





TEXT 123





eta bali' vidāya dila sei dui-jane



sārvabhauma dekhite āila vaiṣṇava-milane



SYNONYMS



*eta bali'*-saying this; *vidāya dila*-granted permission to go; *sei dui-jane*-to those two persons; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *dekhite*-to see; *āila*-came; *vaiṣṇava-milane*-in the meeting of all the Vaiṣṇavas.



TRANSLATION



Saying this, the King gave them permission to leave. Sārvabhauma Bhaṭṭācārya also went to see the assembly of all the Vaiṣṇavas.





TEXT 124





gopīnāthācārya bhaṭṭācārya sārvabhauma



dūre rahi' dekhe prabhura vaiṣṇava-milana



SYNONYMS



*gopīnātha-ācārya*-Gopīnātha Ācārya; *bhaṭṭācārya sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *dūre rahi'*-standing a little off; *dekhe*-see; *prabhura*-of Śrī Caitanya Mahāprabhu; *vaiṣṇava*-milana-meeting with the Vaiṣṇavas.



TRANSLATION



From a distant place both Gopīnātha Ācārya and Sārvabhauma Bhaṭṭācārya watched the meeting of all the Vaiṣṇavas with Śrī Caitanya Mahāprabhu.





TEXT 125





siṁha-dvāra ḍāhine chāḍi' saba vaiṣṇava-gaṇa



kāśī-miśra-gṛha-pathe karilā gamana



SYNONYMS



*siṁha*-dvāra ḍāhine-on the right side of the lion gate; *chāḍi'*-leaving aside; *saba*-all; *vaiṣṇava*-gaṇa-devotees of Lord Śrī Caitanya Mahāprabhu; *kāśī-miśra-gṛha*-to the house of Kāśī Miśra; *pathe*-on the way; *karilā gamana*-began to proceed.



TRANSLATION



Beginning from the right side of the lion gate, or the main gate of the temple, all the Vaiṣṇavas began to proceed toward the house of Kāśī Miśra.





TEXT 126





hena-kāle mahāprabhu nija-gaṇa-saṅge



vaiṣṇave mililā āsi' pathe bahu-raṅge



SYNONYMS



*hena*-kāle-at this time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *nila-gaṇa-saṅge*-in the association of His personal assistants; *vaiṣṇave*-all the Vaiṣṇavas; *mililā*-met; *āsi'*-coming; *pathe*-on the road; *bahu-raṅge*-in great jubilation.



TRANSLATION



In the meantime, Śrī Caitanya Mahāprabhu, accompanied by His personal associates, met all the Vaiṣṇavas on the road with great jubilation.





TEXT 127





advaita karila prabhura caraṇa vandana



ācāryere kaila prabhu prema-āliṅgana



SYNONYMS



*advaita*-Advaita Ācārya; *karila*-did; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *caraṇa*-of the lotus feet; *vandana*-worship; *ācāryere*-unto Advaita Ācārya; *kaila*-did; *prabhu*-Śrī Caitanya Mahāprabhu; *prema-āliṅgana*-embracing in ecstatic love.



TRANSLATION



First Advaita Ācārya offered prayers to the lotus feet of the Lord, and the Lord immediately embraced Him in ecstatic love.





TEXT 128





premānande hailā duṅhe parama asthira



samaya dekhiyā prabhu hailā kichu dhīra



SYNONYMS



*prema-ānande*-in ecstatic love; *hailā*-became; *duṅhe*-both of them; *parama asthira*-greatly agitated; *samaya*-the time; *dekhiyā*-seeing; *prabhu*-the Lord; *hailā*-became; *kichu*-a little; *dhīra*-patient.



TRANSLATION



Indeed, Śrī Caitanya Mahāprabhu and Advaita Ācārya displayed agitation due to ecstatic love. Seeing the time and circumstance, however, Lord Caitanya Mahāprabhu remained patient.





TEXT 129





śrīvāsādi karila prabhura caraṇa vandana



pratyeke karila prabhu prema-āliṅgana



SYNONYMS



*śrīvāsa-ādi*-devotees headed by Śrīvāsa Ṭhākura; *karila*-did; *prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇa vandana*-worshiping the lotus feet; *pratyeke*-to everyone; *karila*-did; *prabhu*-Śrī Caitanya Mahāprabhu; *prema-āliṅgana*-embracing in love.



TRANSLATION



After this, all the devotees, headed by Śrīvāsa Ṭhākura, offered prayers to the lotus feet of the Lord, and the Lord embraced each and every one of them in great love and ecstasy.





TEXT 130





eke eke sarva-bhakte kaila sambhāṣaṇa



sabā lañā abhyantare karilā gamana



SYNONYMS



*eke eke*-one after another; *sarva-bhakte*-to every devotee; *kaila*-did; *sambhāṣaṇa*-address; *sabā lañā*-taking all of them; *abhyantare*-inside; *karilā gamana*-entered.



TRANSLATION



The Lord addressed all the devotees one after another and took all of them with Him into the house.





TEXT 131





miśrera āvāsa sei haya alpa sthāna



asaṅkhya vaiṣṇava tāhāṅ haila parimāṇa



SYNONYMS



*miśrera āvāsa*-the residence of Kāśī Miśra; *sei*-that; *haya*-is; *alpa sthāna*-insufficient place; *asaṅkhya*-unlimited; *vaiṣṇava*-devotees; *tāhāṅ*-there; *haila*-were; *parimāṇa*-overcrowded.



TRANSLATION



Since the residence of Kāśī Miśra was insufficient, all the assembled devotees were very much overcrowded.





TEXT 132





āpana-nikaṭe prabhu sabā vasāilā



āpani śrī-haste sabāre mālya-gandha dilā



SYNONYMS



*āpana-nikaṭe*-by His own side; *prabhu*-Śrī Caitanya Mahāprabhu; *sabā*-all of them; *vasāilā*-made sit; *āpani*-personally Himself; *śrī*-haste-with His hand; *sabāre*-unto everyone; *mālya*-garland; *gandha*-sandalwood pulp; *dilā*-offered.



TRANSLATION



Śrī Caitanya Mahāprabhu made all the devotees sit at His side, and with His own hand He offered them garlands and sandalwood pulp.





TEXT 133





bhaṭṭācārya, ācārya tabe mahāprabhura sthāne



yathā-yogya mililā sabākāra sane



SYNONYMS



*bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *ācārya*-Gopīnātha Ācārya; *tabe*-thereafter; *mahāprabhura sthāne*-at the place of Śrī Caitanya Mahāprabhu; *yathā*-yogya-as it is befitting; *mililā*-met; *sabākāra sane*-with all the Vaiṣṇavas assembled there.



TRANSLATION



After this, Gopīnātha Ācārya and Sārvabhauma Bhaṭṭācārya met all the Vaiṣṇavas at the place of Śrī Caitanya Mahāprabhu in a befitting manner.





TEXT 134





advaitere kahena prabhu madhura vacane



āji āmi pūrṇa ha-ilāṅa tomāra āgamane



SYNONYMS



*advaitere*-unto Advaita Ācārya Prabhu; *kahena*-says; *prabhu*-Śrī Caitanya Mahāprabhu; *madhura vacane*-in sweet language; *āji*-today; *āmi*-I; *pūrṇa*-perfect; *ha*-ilāṅa-became; *tomāra*-Your; *āgamane*-on arrival.



TRANSLATION



Śrī Caitanya Mahāprabhu addressed Advaita Ācārya Prabhu, saying sweetly, "My dear Sir, today I have become perfect because of Your arrival."





TEXTS 135-136





advaita kahe,-īśvarera ei svabhāva haya



yadyapi āpane pūrṇa, sarvaiśvarya-maya



tathāpi bhakta-saṅge haya sukhollāsa



bhakta-saṅge kare nitya vividha vilāsa



SYNONYMS



*advaita kahe*-Advaita Ācārya Prabhu said; *īśvarera*-of the Lord; *ei*-this; *svabhāva*-feature; *haya*-becomes; *yadyapi*-although; *āpane*-Himself; *pūrṇa*-all-perfect; *sarva*-aiśvarya-maya-full of all opulences; *tathāpi*-still; *bhakta-saṅge*-in the association of devotees; *haya*-there is; *sukha*-ullāsa-great jubilation; *bhakta*-saṅge-with devotees; *kare*-does; *nitya*-eternally; *vividha*-various; *vilāsa*-pastimes.



TRANSLATION



Advaita Ācārya Prabhu replied, "This is a natural characteristic of the Supreme Personality of Godhead. Although He is personally complete and full of all opulences, He takes transcendental pleasure in the association of His devotees, with whom He has a variety of eternal pastimes."





TEXT 137





vāsudeva dekhi' prabhu ānandita hañā



tāṅre kichu kahe tāṅra aṅge hasta diyā



SYNONYMS



*vāsudeva*-Vāsudeva; *dekhi'*-seeing; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *ānandita hañā*-becoming very much pleased; *tāṅre*-unto him; *kichu kahe*-says something; *tāṅra aṅge*-on his body; *hasta diyā*-placing His hand.



TRANSLATION



As soon as Śrī Caitanya Mahāprabhu saw Vāsudeva Datta, the father of Mukunda Datta, He immediately became very happy and, placing His hand on his body, began to speak.





TEXT 138





yadyapi mukunda-āmā-saṅge śiśu haite



tāṅhā haite adhika sukha tomāre dekhite



SYNONYMS



*yadyapi*-although; *mukunda*-Mukunda; *āmā*-saṅge-with Me; *śiśu haite*-from childhood; *tāṅhā haite*-than him; *adhika*-still more; *sukha*-happiness; *tomāre dekhite*-to see you.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Although Mukunda is My friend from childhood, I nonetheless take greater pleasure in seeing you than in seeing him."



PURPORT



Vāsudeva Datta was the father of Mukunda Datta, who was the childhood friend of Śrī Caitanya Mahāprabhu. It is naturally a great pleasure to see a friend, but Śrī Caitanya Mahāprabhu informed the father that although it was His pleasure to see His friend, His pleasure was increased by seeing the father.





TEXT 139





vāsu kahe,-mukunda ādau pāila tomāra saṅga



tomāra caraṇa pāila sei punar-janma



SYNONYMS



*vāsu kahe*-Vāsudeva Datta said; *mukunda*-Mukunda; *ādau*-in the beginning; *pāila*-got; *tomāra saṅga*-Your association; *tomāra caraṇa*-Your lotus feet; *pāila*-got; *sei*-that; *punaḥ*-janma-transcendental rebirth.



TRANSLATION



Vāsudeva replied, "Mukunda got Your association in the beginning. As such, he has taken shelter at Your lotus feet. That is his transcendental rebirth."





TEXT 140





choṭa hañā mukunda ebe haila āmāra jyeṣṭha



tomāra kṛpā-pātra tāte sarva-guṇe śreṣṭha



SYNONYMS



*choṭa hañā*-being junior; *mukunda*-Mukunda; *ebe*-now; *haila*-has become; *āmāra*-my; *jyeṣṭha*-senior; *tomāra*-Your; *kṛpā*-pātra-favorite; *tāte*-therefore; *sarva-guṇe*-in all good qualities; *śreṣṭha*-superior.



TRANSLATION



Thus Vāsudeva Datta admitted his inferiority to Mukunda, his son. "Although Mukunda is my junior," he said, "he first received Your favor. Consequently he became transcendentally senior to me. Besides that, You very much favored Mukunda. Thus he is superior in all good qualities."





TEXT 141





punaḥ prabhu kahe-āmi tomāra nimitte



dui pustaka āniyāchi 'dakṣiṇa' ha-ite



SYNONYMS



*punaḥ*-again; *prabhu kahe*-the Lord said; *āmi*-I; *tomāra nimitte*-for your sake; *dui*-two; *pustaka*-books; *āniyāchi*-have brought; *dakṣiṇa ha*-ite-from South India.



TRANSLATION



The Lord said, "For your sake only, I have brought two books from South India.





TEXT 142





svarūpera ṭhāṅi āche, laha tā likhiyā



vāsudeva ānandita pustaka pāñā



SYNONYMS



*svarūpera ṭhāṅi*-in the possession of Svarūpa Dāmodara; *āche*-they are; *laha*-you take; *tā*-them; *likhiyā*-copying; *vāsudeva*-Vāsudeva; *ānandita*-very glad; *pustaka*-the books; *pāñā*-getting.



TRANSLATION



"The books are kept with Svarūpa Dāmodara, and you can get them copied." Hearing this, Vāsudeva became very glad.





TEXT 143





pratyeka vaiṣṇava sabe likhiyā la-ila



krame krame dui grantha sarvatra vyāpila



SYNONYMS



*pratyeka*-each and every; *vaiṣṇava*-devotee; *sabe*-all; *likhiyā*-copying; *la*-ila-took; *krame krame*-by and by; *dui grantha*-the two books; *sarvatra*-everywhere; *vyāpila*-become broadcast.



TRANSLATION



Indeed, each and every Vaiṣṇava copied the two books. By and by, the two books [the Brahma-saṁhitā and Śrī Kṛṣṇa-karṇāmṛta] were broadcast all over India.





TEXT 144





śrīvāsādye kahe prabhu kari' mahā-prīta



tomāra cāri-bhāira āmi ha-inu vikrīta



SYNONYMS



*śrīvāsa-ādye*-unto Śrīvāsa and his three brothers; *kahe*-says; *prabhu*-the Lord; *kari'*-giving; *mahā*-prīta-great love; *tomāra*-of you; *cāri-bhāira*-of four brothers; *āmi*-I; *ha*-inu-became; *vikrīta*-purchased.



TRANSLATION



The Lord addressed Śrīvāsa and his brothers with great love and affection, saying, "I am so obliged that I am purchased by you four brothers."





TEXT 145





śrīvāsa kahena,-kene kaha viparīta



kṛpā-mūlye cāri bhāi ha-i tomāra krīta



SYNONYMS



śrīvāsa kahena-Śrīvāsa Ṭhākura replied; *kene*-why; *kaha viparīta*-do You speak just the opposite; *kṛpā-mūlye*-by the price of Your mercy; *cāri bhāi*-we four brothers; *ha*-i-become; *tomāra*-of You; *krīta*-purchased.



TRANSLATION



Śrīvāsa then replied to the Lord, "Why are You speaking in a contradictory way? Rather, we four brothers have been purchased by Your mercy."





TEXT 146





śaṅkare dekhiyā prabhu kahe dāmodare



sagaurava-prīti āmāra tomāra upare



SYNONYMS



*śaṅkare dekhiyā*-seeing Śaṅkara; *prabhu*-the Lord; *kahe*-says; *dāmodare*-unto Dāmodara; *sa*-gaurava-prīti-affection with awe and reverence; *āmāra*-My; *tomāra upare*-upon you.



TRANSLATION



After seeing Śaṅkara, Lord Śrī Caitanya Mahāprabhu told Dāmodara, "My affection for you is on the platform of awe and reverence.



PURPORT



Here the Lord is addressing Dāmodara Paṇḍita, who is different from Svarūpa Dāmodara. Dāmodara Paṇḍita is the elder brother of Śaṅkara. Thus the Lord informed Dāmodara that His affection toward him was on the platform of awe and reverence. However, the Lord's affection toward his younger brother, Śaṅkara, was on the platform of pure love.





TEXT 147





śuddha kevala-prema śaṅkara-upare



ataeva tomāra saṅge rākhaha śaṅkare



SYNONYMS



*śuddha kevala*-prema-pure unalloyed affection; *śaṅkara*-upare-upon Śaṅkara; *ataeva*-therefore; *tomāra saṅge*-along with you; *rākhaha*-keep; śaṅkare-Śaṅkara.



TRANSLATION



"Therefore keep your younger brother Śaṅkara with you because he is connected to Me by pure unalloyed love."





TEXT 148





dāmodara kahe,-śaṅkara choṭa āmā haite



ebe āmāra baḍa bhāi tomāra kṛpāte



SYNONYMS



*dāmodara kahe*-Dāmodara Paṇḍita replied; śaṅkara-Śaṅkara; *choṭa*-younger; *āmā haite*-than me; *ebe*-now; *āmāra*-my; *baḍa bhāi*-elder brother; *tomāra*-of You; *kṛpāte*-by the mercy.



TRANSLATION



Dāmodara Paṇḍita replied, "Śaṅkara is my younger brother, but from today he becomes my elder brother because of Your special mercy upon him."





TEXT 149





śivānande kahe prabhu,-tomāra āmāte



gāḍha anurāga haya, jāni āge haite



SYNONYMS



*śivānande*-unto Śivānanda Sena; *kahe*-says; *prabhu*-the Lord; *tomāra*-your; *āmāte*-upon Me; *gāḍha anurāga*-deep affection; *haya*-there is; *jāni*-I know; *āge haite*-from the very beginning.



TRANSLATION



Then turning toward Śivānanda Sena, the Lord said, "I know that from the very beginning your affection for Me has been very great."





TEXT 150





śuni' śivānanda-sena premāviṣṭa hañā



daṇḍavat hañā paḍe śloka paḍiyā



SYNONYMS



*śuni'*-hearing; *śivānanda*-sena-Śivānanda Sena; *prema-āviṣṭa hañā*-becoming absorbed in pure love; *daṇḍavat hañā*-offering obeisances; *paḍe*-falls down; *śloka*-a verse; *paḍiyā*-reciting.



TRANSLATION



Immediately upon hearing this, Śivānanda Sena became absorbed in ecstatic love and fell down on the ground, offering obeisances to the Lord. He then began to recite the following verse.





TEXT 151





nimajjato 'nanta bhavārṇavāntaś



cirāya me kūlam ivāsi labdhaḥ



tvayāpi labdhaṁ bhagavann idānīm



anuttamaṁ pātram idaṁ dayāyāḥ



SYNONYMS



*nimajjataḥ*-being immersed; *ananta*-O unlimited one; *bhava*-arṇava-antaḥ-within the ocean of nescience; *cirāya*-after a long time; *me*-of me; *kūlam*-the shore; *iva*-like; *asi*-You are; *labdhaḥ*-obtained; *tvayā*-by You; *api*-also; *labdham*-has been gained; *bhagavan*-O my Lord; *idānīm*-now; *anuttamam*-the best; *pātram*-candidate; *idam*-this; *dayāyāḥ*-for showing Your mercy.



TRANSLATION



" 'O my Lord! O unlimited one! Although I was merged in the ocean of nescience, I have now, after a long time, attained You, just as one may attain the seashore. My dear Lord, by getting me, You have obtained the right person upon whom to bestow Your causeless mercy.' "



PURPORT



This is a verse from the Stotra-ratna (21), composed by Ālabandāru Yāmunācārya. One's relationship with the Supreme Personality of Godhead may be reestablished even after one has fallen into the ocean of nescience, which is the ocean of material existence involving the repetition of birth, death, old age and disease, all arising out of the acceptance of the material body. There are 8,400,000 species of material life, but in the human body one attains a chance to get release from the repetition of birth and death. When one becomes the Lord's devotee, he is rescued from this dangerous ocean of birth and death. The Lord is always prepared to show His mercy to the fallen souls struggling against miserable material conditions. As Lord Kṛṣṇa states in the *Bhagavad-gītā* (15.7):





mamaivāṁśo jīva-loke

jīva-bhūtaḥ sanātanaḥ

manaḥ-ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati



"The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."





Thus every living being is struggling hard in this material nature. Actually the living entity is part and parcel of the Supreme Lord, and when he surrenders unto the Supreme Personality of Godhead, he attains release from the ocean of birth and death. The Lord, being very kind to fallen souls, is always anxious to get the living entity out of the ocean of nescience. If the living entity understands his position and surrenders to the Lord, his life becomes successful.





TEXT 152





prathame murāri-gupta prabhure nā miliyā



bāhirete paḍi' āche daṇḍavat hañā



SYNONYMS



*prathame*-at first; *murāri*-gupta-Murāri Gupta; *prabhure*-to Śrī Caitanya Mahāprabhu; *nā*-without; *miliyā*-meeting; *bāhirete*-outside; *paḍi'*-falling down; *āche*-was there; *daṇḍavat*-falling flat like a stick; *hañā*-becoming so.



TRANSLATION



Murāri Gupta at first did not meet the Lord but rather remained outside the door, falling down like a stick to offer obeisances.





TEXT 153





murāri nā dekhiyā prabhu kare anveṣaṇa



murāri la-ite dhāñā āilā bahu-jana



SYNONYMS



*murāri*-Murāri; *nā*-without; *dekhiyā*-seeing; *prabhu*-the Lord; *kare*-does; *anveṣaṇa*-inquiry; *murāri*-Murāri Gupta; *la-ite*-to take; *dhāñā*-running; *āilā*-came; *bahu*-jana-many persons.



TRANSLATION



When Lord Śrī Caitanya Mahāprabhu could not see Murāri amongst the devotees, He inquired about him. Thereupon many people immediately went to Murāri, running to take him to the Lord.





TEXT 154





tṛṇa dui-guccha murāri daśane dhariyā



mahāprabhu āge gelā dainyādhīna hañā



SYNONYMS



*tṛṇa*-of straw; *dui*-two; *guccha*-bunches; *murāri*-Murāri; *daśane*-in his teeth; *dhariyā*-catching; *mahāprabhu*-of Śrī Caitanya Mahāprabhu; *āge*-in front; *gelā*-went; *dainya*-adhīna-under obligation of meekness; *hañā*-becoming.



TRANSLATION



Thus Murāri Gupta, catching two bunches of straw in his teeth, went before Śrī Caitanya Mahāprabhu with humility and meekness.





TEXT 155





murāri dekhiyā prabhu āilā milite



pāche bhāge murāri, lāgilā kahite



SYNONYMS



*murāri*-Murāri; *dekhiyā*-seeing; *prabhu*-Lord Caitanya Mahāprabhu; *āilā*-came out; *milite*-to meet; *pāche*-thereafter; *bhāge*-runs away; *murāri*-Murāri; *lāgilā*-began; *kahite*-to speak.



TRANSLATION



Upon seeing Murāri come to meet Him, Lord Śrī Caitanya Mahāprabhu went up to him, but Murāri began to run away and speak as follows.





TEXT 156





more nā chuṅiha, prabhu, muñi ta' pāmara



tomāra sparśa-yogya nahe pāpa kalevara



SYNONYMS



*more*-me; *nā chuṅiha*-do not touch; *prabhu*-my Lord; *muñi*-I; *ta'*-certainly; *pāmara*-most abominable; *tomāra*-of You; *sparśa*-yogya-fit to be touched; *nahe*-not; *pāpa*-sinful; *kalevara*-body.



TRANSLATION



"My Lord, please do not touch me. I am most abominable and am not fit for You to touch because my body is sinful."





TEXT 157





prabhu kahe,-murāri, kara dainya saṁvaraṇa



tomāra dainya dekhi' mora vidīrṇa haya mana



SYNONYMS



*prabhu kahe*-the Lord said; *murāri*-My dear Murāri; *kara dainya saṁvaraṇa*-please restrain your great humility; *tomāra*-your; *dainya*-humility; *dekhi'*-seeing; *mora*-My; *vidīrṇa haya mana*-mind becomes disturbed.



TRANSLATION



The Lord said, "My dear Murāri, please restrain your unnecessary humility. My mind is disturbed to see your meekness."





TEXT 158





eta bali' prabhu tāṅre kaila āliṅgana



nikaṭe vasāñā kare aṅga sammārjana



SYNONYMS



*eta bali'*-saying this; *prabhu*-the Lord; *tāṅre*-him; *kaila*-did; *āliṅgana*-embrace; *nikaṭe*-nearby; *vasāñā*-making sit down; *kare*-does; *aṅga*-of his body; *sammārjana*-cleansing.



TRANSLATION



Saying this, the Lord embraced Murāri and had him sit down by His side. The Lord then began to cleanse his body with His own hands.





TEXTS 159-160





ācāryaratna, vidyānidhi, paṇḍita gadādhara



gaṅgādāsa, hari-bhaṭṭa, ācārya purandara



pratyeke sabāra prabhu kari' guṇa gāna



punaḥ punaḥ āliṅgiyā karila sammāna



SYNONYMS



ācāryaratna-Ācāryaratna; *vidyānidhi*-Vidyānidhi; *paṇḍita gadādhara*-Paṇḍita Gadādhara; *gaṅgādāsa*-Gaṅgādāsa; *hari*-bhaṭṭa-Hari Bhaṭṭa; ācārya purandara-Ācārya Purandara; *pratyeke*-each and every one of them; *sabāra*-of all of them; *prabhu*-the Lord; *kari' guṇa gāna*-glorifying the qualities; *punaḥ punaḥ*-again and again; *āliṅgiyā*-embracing; *karila*-did; *sammāna*-honor.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu then again and again embraced all the devotees, including Ācāryaratna, Vidyānidhi, Paṇḍita Gadādhara, Gaṅgādāsa, Hari Bhaṭṭa and Ācārya Purandara. The Lord described their good qualities and glorified them again and again.





TEXT 161





sabāre sammāni' prabhura ha-ila ullāsa



haridāse nā dekhiyā kahe,-kāhāṅ haridāsa



SYNONYMS



*sabāre sammāni'*-respecting everyone; *prabhura*-of the Lord; *ha*-ila-there was; *ullāsa*-jubilation; *haridāse*-Haridāsa Ṭhākura; *nā dekhiyā*-without seeing; *kahe*-says; *kāhāṅ haridāsa*-where is Haridāsa.



TRANSLATION



After thus offering respect to each and every devotee, Lord Śrī Caitanya Mahāprabhu became very jubilant. However, not seeing Haridāsa Ṭhākura, He inquired, "Where is Haridāsa?"





TEXT 162





dūra haite haridāsa gosāñe dekhiyā



rājapatha-prānte paḍi' āche daṇḍavat hañā



SYNONYMS



*dūra haite*-from a distance; *haridāsa gosāñe*-Haridāsa Ṭhākura; *dekhiyā*-seeing; *rājapatha*-prānte-at the side of the common road; *paḍi'*-falling down; *āche*-he was; *daṇḍavat hañā*-offering obeisances.



TRANSLATION



Śrī Caitanya Mahāprabhu then saw in the distance that Haridāsa Ṭhākura was lying down flat on the road offering obeisances.





TEXT 163





milana-sthāne āsi' prabhure nā mililā



rājapatha-prānte dūre paḍiyā rahilā



SYNONYMS



*milana-sthāne*-in the meeting place; *āsi'*-coming; *prabhure*-unto Lord Śrī Caitanya Mahāprabhu; *nā*-not; *mililā*-did meet; *rājapatha*-prānte-on the side of the common road; *dūre*-at a distant place; *paḍiyā*-falling flat; *rahilā*-remained.



TRANSLATION



Haridāsa Ṭhākura did not come to the Lord's meeting place but remained fallen flat on the common road at a distance.





TEXT 164





bhakta saba dhāñā āila haridāse nite



prabhu tomāya milite cāhe, calaha tvarite



SYNONYMS



*bhakta*-devotees; *saba*-all; *dhāñā*-running; *āila*-came; *haridāse*-Haridāsa; *nite*-to take; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tomāya*-you; *milite*-to meet; *cāhe*-wants; *calaha*-just come; *tvarite*-very soon.



TRANSLATION



All the devotees then went to Haridāsa Ṭhākura, saying, "The Lord wants to meet you. Please come immediately."





TEXT 165





haridāsa kahe,-muñi nīca-jāti chāra



mandira-nikaṭe yāite mora nāhi ādhikāra



SYNONYMS



*haridāsa kahe*-Haridāsa Ṭhākura said; *muñi*-I; *nīca*-jāti-low caste; *chāra*-abominable; *mandira*-nikaṭe-near the temple; *yāite*-to go; *mora*-my; *nāhi*-there is not; *ādhikāra*-authority.



TRANSLATION



Haridāsa Ṭhākura replied, "I cannot go near the temple because I am a low-caste, abominable person. I have no authority to go there."



PURPORT



Although Haridāsa Ṭhākura was such a highly exalted Vaiṣṇava that he was addressed as Haridāsa Gosvāmī, he still did not like to disturb the common sense of the general populace. Haridāsa Ṭhākura was so exalted that he was addressed as ṭhākura and gosāñi, and these titles are offered to the most advanced Vaiṣṇavas. The spiritual master is generally called gosāñi, and ṭhākura is used to address the paramahaṁsas, those in the topmost rank of spirituality. Nonetheless, Haridāsa Ṭhākura did not want to go near the temple, although he was called there by Śrī Caitanya Mahāprabhu Himself. The Jagannātha temple still accepts only those Hindus who are in the varṇāśrama order. Other castes, especially those who are not Hindu, are not allowed to enter the temple. This is a long-standing regulation, and thus Haridāsa Ṭhākura, although certainly competent and qualified to enter the temple, did not want even to go near it. This is called Vaiṣṇava humility.





TEXT 166





nibhṛte ṭoṭā-madhye sthāna yadi pāṅa



tāhāṅ paḍi' raho, ekale kāla goṅāṅa



SYNONYMS



*nibhṛte*-in a solitary place; *ṭoṭā*-madhye-within the gardens; *sthāna*-place; *yadi*-if; *pāṅa*-I get; *tāhāṅ*-there; *paḍi' raho*-I shall stay; *ekale*-alone; *kāla*-time; *goṅāṅa*-I shall pass.



TRANSLATION



Haridāsa Ṭhākura then expressed his desire: "If I could just get a solitary place near the temple, I could stay there alone and pass my time.





TEXT 167





jagannātha-sevakera mora sparśa nāhi haya



tāhāṅ paḍi' rahoṅ,-mora ei vāñchā haya



SYNONYMS



*jagannātha-sevakera*-of the servants of Lord Jagannātha; *mora*-my; *sparśa*-touching; *nāhi*-not; *haya*-takes place; *tāhāṅ*-there; *paḍi' rahoṅ*-I stay; *mora*-my; *ei*-this; *vāñchā*-desire; *haya*-is.



TRANSLATION



"I do not wish the servants of Lord Jagannātha to touch me. I would remain there in the garden alone. That is my desire."





TEXT 168





ei kathā loka giyā prabhure kahila



śuniyā prabhura mane baḍa sukha ha-ila



SYNONYMS



*ei kathā*-this message; *loka*-people; *giyā*-going; *prabhure*-unto Lord Śrī Caitanya Mahāprabhu; *kahila*-informed; *śuniyā*-hearing; *prabhura mane*-in the mind of the Lord; *baḍa*-very much; *sukha*-happiness; *ha*-ila-became.



TRANSLATION



When this message was relayed to Śrī Caitanya Mahāprabhu by the people, the Lord became very happy to hear it.





TEXT 169





hena-kāle kāśī-miśra, paḍichā,-dui jana



āsiyā karila prabhura caraṇa vandana



SYNONYMS



*hena*-kāle-at this time; *kāśī*-miśra-Kāśī Miśra; *paḍichā*-the superintendent; *dui jana*-two persons; *āsiyā*-coming; *karila*-did; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *caraṇa vandana*-worshiping the lotus feet.



TRANSLATION



At this time, Kāśī Miśra, along with the superintendent of the temple, came and offered his respects unto the lotus feet of Lord Śrī Caitanya Mahāprabhu.





TEXT 170





sarva vaiṣṇava dekhi' sukha baḍa pāilā



yathā-yogya sabā-sane ānande mililā



SYNONYMS



*sarva vaiṣṇava*-all the Vaiṣṇavas; *dekhi'*-seeing; *sukha*-happiness; *baḍa*-very much; *pāilā*-got; *yathā*-yogya-as is befitting; *sabā*-sane-along with everyone; *ānande*-in happiness; *mililā*-met.



TRANSLATION



Upon seeing all the Vaiṣṇavas together, Kāśī Miśra and the superintendent became very happy. With great happiness they met with the devotees in a befitting manner.





TEXT 171





prabhu-pade dui jane kaila nivedane



ājñā deha',-vaiṣṇavera kari samādhāne



SYNONYMS



*prabhu*-pade-unto the lotus feet of Śrī Caitanya Mahāprabhu; *dui jane*-both of them; *kaila*-did; *nivedane*-submission; *ājñā deha'*-please order; *vaiṣṇavera*-of all the Vaiṣṇavas; *kari*-let us do; *samādhāne*-accommodation.



TRANSLATION



Both submitted to Lord Śrī Caitanya Mahāprabhu, "Please give us orders so that we may make proper arrangements to accommodate all the Vaiṣṇavas.





TEXT 172





sabāra kariyāchi vāsā-gṛha-sthāna



mahā-prasāda sabākāre kari samādhāna



SYNONYMS



*sabāra*-for all of them; *kariyāchi*-we have arranged; *vāsā*-gṛha-sthāna-residential places for staying; *mahā*-prasāda-remnants of food of Jagannātha; *sabākāre*-to all of them; *kari*-let us do; *samādhāna*-distribution.



TRANSLATION



"Accommodations have been arranged for all the Vaiṣṇavas. Now let us distribute mahā-prasāda to all of them."





TEXT 173





prabhu kahe,-gopīnātha, yāha' vaiṣṇava lañā



yāhāṅ yāhāṅ kahe vāsā, tāhāṅ deha' lañā



SYNONYMS



*prabhu kahe*-the Lord Caitanya Mahāprabhu said; *gopīnātha*-My dear Gopīnātha; *yāha'*-please go; *vaiṣṇava lañā*-taking all the Vaiṣṇavas; *yāhāṅ yāhāṅ*-wherever; *kahe*-they say; *vāsā*-staying place; *tāhāṅ*-there; *deha'*-give; *lañā*-accepting.



TRANSLATION



Śrī Caitanya Mahāprabhu immediately told Gopīnātha Ācārya, "Please go with the Vaiṣṇavas and accommodate them in whatever residences Kāśī Miśra and the temple superintendent offer."





TEXT 174





mahā-prasādānna deha vāṇīnātha-sthāne



sarva-vaiṣṇavera iṅho karibe samādhāne



SYNONYMS



*mahā-prasāda-anna*-the remnants of food; *deha*-deliver; *vāṇīnātha*-sthāne-unto Vāṇīnātha; *sarva*-vaiṣṇavera-unto all the Vaiṣṇavas; *iṅho*-he; *karibe*-will do; *samādhāne*-distribution.



TRANSLATION



Then the Lord told Kāśī Miśra and the temple superintendent, "As for the remnants of food left by Jagannātha, let them be delivered to Vāṇīnātha Rāya's charge, for he can take care of all the Vaiṣṇavas and distribute mahā-prasāda to them."





TEXT 175





āmāra nikaṭe ei puṣpera udyāne



eka-khāni ghara āche parama-nirjane



SYNONYMS



*āmāra nikaṭe*-nearby My place; *ei*-this; *puṣpera udyāne*-in a garden of flowers; *eka*-khāni-one; *ghara*-room; *āche*-there is; *parama-nirjane*-in a very solitary place.



TRANSLATION



Śrī Caitanya Mahāprabhu then said, "Nearby My place, in this garden of flowers, is a single room that is very solitary.





TEXT 176





sei ghara āmāke deha'-āche prayojana



nibhṛte vasiyā tāhāṅ kariba smaraṇa



SYNONYMS



*sei ghara*-that room; *āmāke deha'*-please give to Me; *āche prayojana*-there is necessity; *nibhṛte*-in the solitary place; *vasiyā*-sitting; *tāhāṅ*-there; *kariba smaraṇa*-I shall remember the lotus feet of the Lord.



TRANSLATION



"Please give that room to Me, for I have a need for it. Indeed, I shall remember the lotus feet of the Lord sitting in that solitary place."



PURPORT



This statement of Śrī Caitanya Mahāprabhu is significant. Nibhṛte vasiyā tāhāṅ kariba smaraṇa: "I shall sit down there in that solitary place and remember the lotus feet of the Lord." Neophyte students are not to imitate sitting in a solitary place and remembering the lotus feet of the Lord by chanting the Hare Kṛṣṇa mahā-mantra. We should always remember that it was Śrī Caitanya Mahāprabhu Himself who wanted such a place, either for Himself or Haridāsa Ṭhākura. No one can suddenly attain the level of Haridāsa Ṭhākura and sit down in a solitary place to chant the Hare Kṛṣṇa mahā-mantra and remember the lotus feet of the Lord. Only an exalted person like Haridāsa Ṭhākura or Śrī Caitanya Mahāprabhu, who is personally exhibiting the proper behavior for an ācārya, can engage in such a practice.





At the present moment we see that some of the members of the International Society for Krishna Consciousness are tending to leave their preaching activities in order to sit in a solitary place. This is not a very good sign. It is a fact that Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has condemned this process for neophytes. He has even stated in a song, pratiṣṭhāra tare, nirjanera ghare, tava hari-nāma kevala kaitava: "Sitting in a solitary place intending to chant the Hare Kṛṣṇa mahā-mantra is considered a cheating process." This practice is not possible for neophytes at all. The neophyte devotee must act and work very laboriously under the direction of the spiritual master, and he must thus preach the cult of Śrī Caitanya Mahāprabhu. Only after maturing in devotion can he sit down in a solitary place to chant the Hare Kṛṣṇa mahā-mantra as Śrī Caitanya Mahāprabhu Himself did. Although Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, He nonetheless traveled all over India continuously for six years and then retired at Jagannātha Purī to teach us a lesson. Even at Jagannātha Purī the Lord chanted the Hare Kṛṣṇa mahā-mantra in great meetings at the Jagannātha temple. The point is that one should not try to imitate Haridāsa Ṭhākura at the beginning of one's transcendental life. One must first become very mature in devotion and thus receive the approval of Śrī Caitanya Mahāprabhu. Only at such a time may one actually sit down peacefully in a solitary place to chant the Hare Kṛṣṇa mahā-mantra and remember the lotus feet of the Lord. The senses are very strong, and if a neophyte devotee imitates Haridāsa Ṭhākura, his enemies (kāma, krodha, lobha, moha, mada and mātsarya) will disturb and fatigue him. Instead of chanting the Hare Kṛṣṇa mahā-mantra, the neophyte will simply sleep soundly. Preaching work is meant for advanced devotees, and when an advanced devotee is further elevated on the devotional scale, he may retire to chant the Hare Kṛṣṇa mantra in a solitary place. However, if one simply imitates advanced spiritual life, he will fall down, just like the sahajiyās in Vṛndāvana.





TEXT 177





miśra kahe,-saba tomāra, cāha ki kāraṇe?



āpana-icchāya laha, yei tomāra mane



SYNONYMS



*miśra kahe*-Kāśī Miśra said; *saba*-everything; *tomāra*-Yours; *cāha ki kāraṇe*-why do You beg; *āpana-icchāya*-by Your own will; *laha*-You take; *yei*-whatever; *tomāra mane*-is in Your mind.



TRANSLATION



Kāśī Miśra then told Śrī Caitanya Mahāprabhu: "Everything belongs to You. What is the use of Your begging? By Your own will You can take whatever You like.





TEXT 178





āmi-dui ha-i tomāra dāsa ājñākārī



ye cāha, sei ājñā deha' kṛpā kari'



SYNONYMS



*āmi*-we; *dui*-two; *ha*-i-are; *tomāra*-Your; *dāsa*-servants; *ājñā*-kārī-order-carriers; *ye cāha*-whatever You want; *sei ājñā*-that order; *deha'*-give; *kṛpā kari'*-being merciful.



TRANSLATION



"My Lord, we are Your two servants and are here just to carry out Your orders. By Your mercy, please tell us to do whatever You want."





TEXT 179





eta kahi' dui jane vidāya la-ila



gopīnātha, vāṇīnātha-duṅhe saṅge nila



SYNONYMS



*eta kahi'*-saying this; *dui jane*-both of them; *vidāya la*-ila-took leave; *gopīnātha*-Gopīnātha Ācārya; *vāṇīnātha*-Vāṇīnātha Rāya; *duṅhe saṅge nila*-took both of them with them.



TRANSLATION



Saying this, Kāśī Miśra and the temple inspector took their leave, and Gopīnātha and Vāṇīnātha went with them.





TEXT 180





gopīnāthe dekhāila saba vāsā-ghara



vāṇīnātha-ṭhāñi dila prasāda vistara



SYNONYMS



*gopīnāthe*-unto Gopīnātha Ācārya; *dekhāila*-showed; *saba*-all; *vāsā*-ghara-residential places; *vāṇīnātha-ṭhāñi*-unto Vāṇīnātha Rāya; *dila*-delivered; *prasāda vistara*-remnants of food in large quantities.



TRANSLATION



Gopīnātha was then shown all the residential places, and Vāṇīnātha was given large quantities of food [mahā-prasāda] left by Lord Jagannātha.





TEXT 181





vāṇīnātha āilā bahu prasāda piṭhā lañā



gopīnātha āilā vāsā saṁskāra kariyā



SYNONYMS



*vāṇīnātha*-Vāṇīnātha; *āilā*-returned; *bahu*-a very large quantity of; *prasāda*-remnants of food; *piṭhā lañā*-also taking cakes with them; *gopīnātha*-Gopīnātha Ācārya; *āilā*-returned; *vāsā*-residential places; *saṁskāra kariyā*-cleansing.



TRANSLATION



Thus Vāṇīnātha Rāya returned with large quantities of Lord Jagannātha's food remnants, including cakes and other good eatables. Gopīnātha Ācārya also returned after cleansing all the residential quarters.





TEXT 182





mahāprabhu kahe,-śuna, sarva vaiṣṇava-gaṇa



nija-nija-vāsā sabe karaha gamana



SYNONYMS



*mahāprabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *śuna*-kindly listen; *sarva vaiṣṇava-gaṇa*-all Vaiṣṇavas; *nija-nija-vāsā*-to the respective residential quarters; *sabe*-all of you; *karaha*-make; *gamana*-departure.



TRANSLATION



Śrī Caitanya Mahāprabhu then addressed all the Vaiṣṇavas and requested that they listen to Him. He said, "Now you can go to your respective residential quarters.





TEXT 183





samudra-snāna kari' kara cūḍā daraśana



tabe āji ihaṅ āsi' karibe bhojana



SYNONYMS



*samudra*-snāna-bathing in the sea; *kari'*-finishing; *kara*-just do; *cūḍā daraśana*-observing the top of the temple; *tabe*-thereafter; *āji*-today; *ihaṅ*-here; *āsi'*-coming back; *karibe bhojana*-take your lunch.



TRANSLATION



"Go to the sea and bathe and look at the top of the temple. After so doing, please come back here and take your lunch."





TEXT 184





prabhu namaskari' sabe vāsāte calilā



gopīnāthācārya sabe vāsā-sthāna dilā



SYNONYMS



*prabhu namaskari'*-after offering obeisances to Lord Śrī Caitanya Mahāprabhu; *sabe*-all the devotees; *vāsāte calilā*-departed for their residential quarters; *gopīnātha-ācārya*-Gopīnātha Ācārya; *sabe*-to everyone; *vāsā*-residential quarters; *sthāna*-place; *dilā*-delivered.



TRANSLATION



After offering obeisances to Śrī Caitanya Mahāprabhu, all the devotees departed for their residences, and Gopīnātha Ācārya showed them their respective quarters.





TEXT 185





mahāprabhu āilā tabe haridāsa-milane



haridāsa kare preme nāma-saṅkīrtane



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *āilā*-came; *tabe*-thereafter; *haridāsa-milane*-to meet Ṭhākura Haridāsa; haridāsa-Ṭhākura Haridāsa; *kare*-does; *preme*-in ecstatic love; *nāma*-saṅkīrtane-chanting of the holy name.



TRANSLATION



After this, Śrī Caitanya Mahāprabhu went to meet Haridāsa Ṭhākura, and He saw him engaged in chanting the mahā-mantra with ecstatic love. Haridāsa chanted, "Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare."





TEXT 186





prabhu dekhi' paḍe āge daṇḍavat hañā



prabhu āliṅgana kaila tāṅre uṭhāñā



SYNONYMS



*prabhu dekhi'*-after seeing the Lord; *paḍe*-fell down; *āge*-in front of Him; *daṇḍavat*-flat like a stick; *hañā*-becoming; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *āliṅgana kaila*-embraced; *tāṅre*-him; *uṭhāñā*-raising him up.



TRANSLATION



As soon as Haridāsa Ṭhākura saw Śrī Caitanya Mahāprabhu, he immediately fell down like a stick to offer Him obeisances, and Lord Śrī Caitanya Mahāprabhu raised him up and embraced him.





TEXT 187





dui-jane premāveśe karena krandane



prabhu-guṇe bhṛtya vikala, prabhu bhṛtya-guṇe



SYNONYMS



*dui*-jane-both of them; *prema-āveśe*-in loving ecstasy; *karena krandane*-were crying; *prabhu-guṇe*-by the quality of the Lord; *bhṛtya*-servant; *vikala*-transformed; *prabhu*-the Lord; *bhṛtya-guṇe*-by the quality of the servant.



TRANSLATION



Then both the Lord and His servant began to cry in ecstatic love. Indeed, the Lord was transformed by the quality of His servant, and the servant was transformed by the quality of his master.



PURPORT



The Māyāvādī philosophers say that the living entity and the Supreme Lord are nondifferent, and therefore they equate the transformation of the living entity with the transformation of the Lord. In other words, Māyāvādīs say that if the living entity is pleased, the Lord is also pleased, and if the living entity is displeased, the Lord is also displeased. By juggling words in this way, Māyāvādīs try to prove that there is no difference between the living entity and the Lord. This, however, is not a fact. In this verse Kṛṣṇadāsa Kavirāja Gosvāmī explains: prabhu-guṇe bhṛtya vikala, prabhu bhṛtya-guṇe. The Lord and the living entity are not equal, for the Lord is always the master, and the living entity is always the servant. Transformation takes place due to transcendental qualities, and it is thus said that the servant of the Lord is the heart of the Lord, and the Lord is the heart of the servant. This is also explained by Lord Kṛṣṇa in the *Bhagavad-gītā* (4.11):





ye yathā māṁ prapadyante

tāṁs tathaiva bhajāmy aham

mama vartmānuvartante

manuṣyāḥ pārtha sarvaśaḥ



"As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā."





The Lord is always eager to congratulate the servant because of the servant's transcendental quality. The servant pleasingly renders service unto the Lord, and the Lord also very pleasingly reciprocates, rendering even more service unto the servant.





TEXT 188





haridāsa kahe,-prabhu, nā chuṅio more



muñi-nīca, aspṛśya, parama pāmare



SYNONYMS



*haridāsa kahe*-Haridāsa Ṭhākura said; *prabhu*-my dear Lord; *nā chuṅio more*-please do not touch me; *muñi*-I; *nīca*-most fallen; *aspṛśya*-untouchable; *parama pāmare*-the lowest of mankind.



TRANSLATION



Haridāsa Ṭhākura said, "My dear Lord, please do not touch me, for I am most fallen and untouchable and am the lowest among men."





TEXT 189





prabhu kahe,-tomā sparśi pavitra ha-ite



tomāra pavitra dharma nāhika āmāte



SYNONYMS



*prabhu kahe*-the Lord said; *tomā sparśi*-I touch you; *pavitra ha*-ite-just to become purified; *tomāra*-your; *pavitra*-purified; *dharma*-occupation; *nāhika*-is not; *āmāte*-in Me.



TRANSLATION



The Lord said, "I wish to touch you just to be purified, for your purified activities do not exist in Me."



PURPORT



This is an example of the reciprocation of feelings between master and servant. The servant thinks that he is most impure and that the master should not touch him, and the master thinks that because He has become impure by associating with so many impure living entities, He should touch a pure devotee like Haridāsa Ṭhākura just to purify Himself. Actually both the servant and the master are already purified because neither of them is in touch with the impurities of material existence. They are already equal in quality because both of them are the purest. There is a difference in quantity, however, because the master is unlimited and the servant is limited. Consequently the servant always remains subordinate to the master, and this relationship is eternal and undisturbed. As soon as the servant feels like becoming the master, he falls into māyā. Thus it is by misuse of free will that one falls under the influence of māyā.





The Māyāvādī philosophers try to explain the equality of master and servant in terms of quantity, but they fail to explain why, if the master and servant are equal, the servant falls victim to māyā. They try to explain that when the servant, the living entity, is out of the clutches of māyā, he immediately becomes the so-called master again. Such an explanation is never satisfactory. Being unlimited, the master cannot become a victim of māyā, for in such a case His unlimitedness would be crippled or limited. Thus the Māyāvāda explanation is not correct. The fact is that the master is always master and unlimited, and the servant, being limited, is sometimes curtailed by the influence of māyā. Māyā is also the master's energy and is also unlimited; therefore the limited servant or limited living entity is forced to remain under the master or the master's potency, māyā. Being freed from māyā's influence, one can again become a pure servant and equal qualitatively to the Lord. The relationship between master and servant continues due to their being unlimited and limited respectively.





TEXT 190





kṣaṇe kṣaṇe kara tumi sarva-tīrthe snāna



kṣaṇe kṣaṇe kara tumi yajña-tapo-dāna



SYNONYMS



*kṣaṇe kṣaṇe*-at every moment; *kara*-do; *tumi*-you; *sarva*-tīrthe snāna-bathing in all the holy places of pilgrimage; *kṣaṇe kṣaṇe*-at every moment; *kara*-perform; *tumi*-you; *yajña*-sacrifices; *tapaḥ*-austerities; *dāna*-charity.



TRANSLATION



Śrī Caitanya Mahāprabhu exalted Haridāsa Ṭhākura, stating, "At every moment you take your bath in all the holy places of pilgrimage, and at every moment you perform great sacrifices, austerity and charity.





TEXT 191





nirantara kara cāri veda adhyayana



dvija-nyāsī haite tumi parama-pāvana



SYNONYMS



*nirantara*-constantly; *kara*-you do; *cāri*-four; *veda*-of the Vedas; *adhyayana*-study; *dvija*-brāhmaṇa; *nyāsī*-sannyāsī; *haite*-than; *tumi*-you; *parama*-pāvana-supremely pure.



TRANSLATION



"You are constantly studying the four *Vedas*, and you are far better than any brāhmaṇa or sannyāsī."





TEXT 192





aho bata śva-paco 'to garīyān



yaj-jihvāgre vartate nāma tubhyam



tepus tapas te juhuvuḥ sasnur āryā



brahmānūcur nāma gṛṇanti ye te



SYNONYMS



*aho bata*-how wonderful it is; *śva*-pacaḥ-dog-eaters; *ataḥ*-than the initiated brāhmaṇa; *garīyān*-more glorious; *yat*-of whom; *jihvā*-agre-on the tongue; *vartate*-remains; *nāma*-holy name; *tubhyam*-of You, my Lord; *tepuḥ*-have performed; *tapaḥ*-austerity; *te*-they; *juhuvuḥ*-have performed sacrifices; *sasnuḥ*-have bathed in all holy places; *āryāḥ*-really belonging to the Āryan race; *brahma*-all the Vedas; *anūcuḥ*-have studied; *nāma*-holy name; *gṛṇanti*-chant; *ye*-who; *te*-they.



TRANSLATION



Śrī Caitanya Mahāprabhu then recited the following verse: " 'My dear Lord, one who always keeps Your holy name on his tongue becomes greater than an initiated brāhmaṇa. Although he may be born in a family of dog-eaters and therefore by material calculation may be the lowest among men, he is still glorious. This is the wonderful effect of chanting the holy name of the Lord. It is therefore concluded that one who chants the holy name of the Lord should be understood to have performed all kinds of austerities and great sacrifices mentioned in the *Vedas*. He has already taken his bath in all the holy places of pilgrimage. He has studied all the *Vedas*, and he is actually an Āryan.' "



PURPORT



The word Āryan means advanced. Unless one is spiritually advanced, he cannot be called an Āryan, and this is the difference between Āryan and non-Āryan. Non-Āryans are those who are not spiritually advanced. By following the Vedic culture, by performing great sacrifices and by becoming a strict follower of the Vedic instructions, one may become a brāhmaṇa, a sannyāsī or an Āryan. It is not possible to become a brāhmaṇa, sannyāsī or Āryan without being properly qualified. Bhāgavata-dharma never allows one to become a cheap brāhmaṇa, sannyāsī or Āryan. The qualities or qualifications described herein are quoted from *Śrīmad-Bhāgavatam* (3.33.7) and were spoken by Devahūti, the mother of Kapiladeva, when she understood the influence of devotional service (bhakti-yoga). In this way Devahūti praised the devotee, pointing out his greatness in all respects.





TEXT 193





eta bali tāṅre lañā gelā puṣpodyāne



ati nibhṛte tāṅre dilā vāsā-sthāne



SYNONYMS



*eta bali*-saying this; *tāṅre lañā*-taking him; *gelā*-went; *puṣpa-udyāne*-in the flower garden; *ati nibhṛte*-in a very much secluded place; *tāṅre*-unto him; *dilā*-delivered; *vāsā-sthāne*-a place to remain.



TRANSLATION



Saying this, Śrī Caitanya Mahāprabhu took Haridāsa Ṭhākura within the flower garden, and there, in a very much secluded place, He showed him his residence.





TEXT 194





ei-sthāne rahi' kara nāma saṅkīrtana



prati-dina āsi' āmi kariba milana



SYNONYMS



*ei-sthāne*-in this place; *rahi'*-remaining; *kara*-perform; *nāma saṅkīrtana*-chanting of the holy name; *prati*-dina-every day; *āsi'*-coming; *āmi*-I; *kariba*-shall do; *milana*-meeting.



TRANSLATION



Śrī Caitanya Mahāprabhu requested Haridāsa Ṭhākura, "Remain here and chant the Hare Kṛṣṇa mahā-mantra. I shall personally come here to meet you daily.





TEXT 195





mandirera cakra dekhi' kariha praṇāma



ei ṭhāñi tomāra āsibe prasādānna



SYNONYMS



*mandirera*-of the temple of Jagannātha; *cakra*-the wheel on the top; *dekhi'*-seeing; *kariha praṇāma*-offer your obeisances; *ei ṭhāñi*-in this place; *tomāra*-your; *āsibe*-will come; *prasāda*-anna-remnants of food of Jagannātha.



TRANSLATION



"Remain here peacefully and look at the cakra on the top of the temple and offer obeisances. As far as your prasāda is concerned, I shall arrange to have that sent here."



Since he was born in a Muslim family, Śrīla Haridāsa Ṭhākura could not enter the temple of Jagannātha due to temple restrictions. Nonetheless, he was recognized by Śrī Caitanya Mahāprabhu as Nāmācārya Haridāsa Ṭhākura. Haridāsa Ṭhākura, however, considered himself unfit to enter the Jagannātha temple. Śrī Caitanya Mahāprabhu could have personally taken Haridāsa Ṭhākura into the Jagannātha temple if He wished, but the Lord did not like to disturb a popular custom. Consequently the Lord asked His servant simply to look at the Viṣṇu wheel on top of the temple and offer obeisances (namaskāra). This means that if one is not allowed to enter the temple, or if he thinks himself unfit to enter the temple, he can look at the wheel from outside the temple, and that is as good as seeing the Deity within.



Śrī Caitanya Mahāprabhu promised to come daily to see Śrīla Haridāsa Ṭhākura, and this indicates that Śrīla Haridāsa Ṭhākura was so advanced in spiritual life that, although considered unfit to enter the temple, he was being personally visited by the Lord every day. Nor was there any need for his going outside his residence to collect food. Śrī Caitanya Mahāprabhu assured Haridāsa Ṭhākura that the remnants of His food would be sent there. As the Lord states in the *Bhagavad-gītā* (9.22), yoga-kṣemaṁ vahāmy aham: "I arrange all life's necessities for My devotees."



A reference is made here for those who are very anxious to imitate the behavior of Ṭhākura Haridāsa in an unnatural way. One must receive the order of Śrī Caitanya Mahāprabhu or His representative before adopting such a way of life. The duty of a pure devotee or a servant of the Lord is to carry out the order of the Lord. Śrī Caitanya Mahāprabhu asked Nityānanda Prabhu to go to Bengal and preach, and He asked the Gosvāmīs, Rūpa and Sanātana, to go to Vṛndāvana and excavate the lost places of pilgrimage. In this case the Lord asked Haridāsa Ṭhākura to remain there at Jagannātha Purī and constantly chant the holy names of the Lord. Thus Śrī Caitanya Mahāprabhu gave different persons different orders, and consequently one should not try to imitate the behavior of Haridāsa Ṭhākura without being ordered by Śrī Caitanya Mahāprabhu or His representative. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura condemns such imitations in this way:



duṣṭa mana! tumi kisera vaiṣṇava?

pratiṣṭhāra tare, nirjanera ghare,

tava hari-nāma kevala kaitava



"My dear mind, you are trying to imitate Haridāsa Ṭhākura and chant the Hare Kṛṣṇa mantra in a secluded place, but you are not worth being called a Vaiṣṇava because what you want is cheap popularity and not the actual qualifications of Haridāsa Ṭhākura. If you try to imitate him you will fall down, for your neophyte position will cause you to think of women and money. Thus you will fall into the clutches of māyā, and your so-called chanting in a secluded place will bring about your downfall."





TEXT 196





nityānanda, jagadānanda, dāmodara, mukunda



haridāse mili' sabe pāila ānanda



SYNONYMS



*nityānanda*-Nityānanda; *jagadānanda*-Jagadānanda; *dāmodara*-Dāmodara; *mukunda*-Mukunda; *haridāse*-Haridāsa; *mili'*-meeting; *sabe*-all of them; *pāila*-got; *ānanda*-great pleasure.



TRANSLATION



When Nityānanda Prabhu, Jagadānanda Prabhu, Dāmodara Prabhu and Mukunda Prabhu met Haridāsa Ṭhākura, they all became very much pleased.





TEXT 197





samudra-snāna kari' prabhu āilā nija sthāne



advaitādi gelā sindhu karibāre snāne



SYNONYMS



*samudra*-snāna kari'-after bathing in the sea; *prabhu*-Śrī Caitanya Mahāprabhu; *āilā*-came; *nija sthāne*-to His own place; *advaita-ādi*-devotees, headed by Advaita Prabhu; *gelā*-went; *sindhu*-to the ocean; *karibāre*-just to take; *snāne*-bath.



TRANSLATION



When Śrī Caitanya Mahāprabhu returned to His residence after taking a bath in the sea, all the devotees, headed by Advaita Prabhu, went to bathe in the sea.





TEXT 198





āsi' jagannāthera kaila cūḍā daraśana



prabhura āvāse āilā karite bhojana



SYNONYMS



*āsi'*-coming back; *jagannāthera*-of Lord Jagannātha; *kaila*-did; *cūḍā daraśana*-looking at the top of the temple; *prabhura*-of Lord Caitanya Mahāprabhu; *āvāse*-at the residence; *āilā*-came; *karite bhojana*-to take their luncheon.



TRANSLATION



After bathing in the sea, all the devotees, headed by Advaita Prabhu, returned, and on their return they saw the top of the Jagannātha temple. They then went to the residence of Śrī Caitanya Mahāprabhu to take their luncheon.





TEXT 199





sabāre vasāilā prabhu yogya krama kari'



śrī-haste pariveśana kaila gaurahari



SYNONYMS



*sabāre*-all the devotees; *vasāilā*-made to sit; *prabhu*-Śrī Caitanya Mahāprabhu; *yogya*-befitting; *krama*-in order, one after another; *kari'*-setting; *śrī-haste*-by His own transcendental hand; *pariveśana*-distribution; *kaila*-did; *gaurahari*-Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



One after the other, Śrī Caitanya Mahāprabhu made all the devotees sit in their proper places. He then began to distribute prasāda with His own transcendental hand.





TEXT 200





alpa anna nāhi āise dite prabhura hāte



dui-tinera anna dena eka eka pāte



SYNONYMS



*alpa anna*-a small quantity of prasāda; *nāhi*-does not; *āise*-come; *dite*-to give; *prabhura*-of Śrī Caitanya Mahāprabhu; *hāte*-in the hand; *dui*-two; *tinera*-or of three; *anna*-food; *dena*-He delivers; *eka eka pāte*-on each and every plantain leaf.



TRANSLATION



All the devotees were served prasāda on plantain leaves, and Śrī Caitanya Mahāprabhu distributed on each leaf a quantity suitable for two or three men to eat, for His hand could not distribute less than that.





TEXT 201





prabhu nā khāile keha nā kare bhojana



ūrdhva-haste vasi' rahe sarva bhakta-gaṇa



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *nā khāile*-without eating; *keha*-anyone; *nā*-not; *kare*-does; *bhojana*-eating; *ūrdhva*-haste-raising the hand; *vasi'*-sitting; *rahe*-remain; *sarva*-all; *bhakta*-gaṇa-devotees.



TRANSLATION



All the devotees kept their hands raised over the prasāda distributed to them, for they did not want to eat without seeing the Lord eat first.





TEXT 202





svarūpa-gosāñi prabhuke kaila nivedana



tumi nā vasile keha nā kare bhojana



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosāñi; *prabhuke*-unto Śrī Caitanya Mahāprabhu; *kaila*-did; *nivedana*-submission; *tumi*-You; *nā vasile*-if not sitting; *keha*-anyone; *nā*-not; *kare*-does; *bhojana*-eating.



TRANSLATION



Svarūpa Dāmodara Gosvāmī then informed Śrī Caitanya Mahāprabhu, "Unless You sit and take prasāda, no one will accept it.





TEXT 203





tomā-saṅge rahe yata sannyāsīra gaṇa



gopīnāthācārya tāṅre kariyāche nimantraṇa



SYNONYMS



*tomā*-saṅge-along with You; *rahe*-remain; *yata*-as many as; *sannyāsīra gaṇa*-rank of sannyāsīs; *gopīnātha-ācārya*-Gopīnātha Ācārya; *tāṅre*-all of them; *kariyāche*-has done; *nimantraṇa*-invitation.



TRANSLATION



"Gopīnātha Ācārya has invited all the sannyāsīs who remained with You to come and take prasāda.





TEXT 204





ācārya āsiyāchena bhikṣāra prasādānna lañā



purī, bhāratī āchena tomāra apekṣā kariyā



SYNONYMS



*ācārya*-Gopīnātha Ācārya; *āsiyāchena*-has come; *bhikṣāra*-for eating; *prasāda*-anna lañā-taking the remnants of all kinds of food; *purī*-Paramānanda Purī; *bhāratī*-Brahmānanda Bhāratī; *āchena*-are; *tomāra*-for You; *apekṣā kariyā*-waiting.



TRANSLATION



"Gopīnātha Ācārya has already come bringing sufficient remnants of food to distribute to all the sannyāsīs, and sannyāsīs like Paramānanda Purī and Brahmānanda Bhāratī are waiting for You.





TEXT 205





nityānanda lañā bhikṣā karite vaisa tumi



vaiṣṇavera pariveśana karitechi āmi



SYNONYMS



*nityānanda lañā*-taking along Śrī Nityānanda Prabhu; *bhikṣā*-luncheon; *karite*-to take; *vaisa*-sit down; *tumi*-You; *vaiṣṇavera*-to all the devotees; *pariveśana*-distribution of prasāda; *karitechi*-am doing; *āmi*-I.



TRANSLATION



"You may sit down and accept the luncheon with Nityānanda Prabhu, and I shall distribute the prasāda to all the Vaiṣṇavas."





TEXT 206





tabe prabhu prasādānna govinda-hāte dilā



yatna kari' haridāsa-ṭhākure pāṭhāilā



SYNONYMS



*tabe*-thereafter; *prabhu*-Śrī Caitanya Mahāprabhu; *prasāda*-anna-remnants of Jagannātha's food; *govinda-hāte*-in the hand of Govinda; *dilā*-delivered; *yatna kari'*-with great attention; *haridāsa-ṭhākure*-unto Haridāsa Ṭhākura; *pāṭhāilā*-sent.



TRANSLATION



After this, Śrī Caitanya Mahāprabhu carefully delivered some prasāda into the hands of Govinda to be given to Haridāsa Ṭhākura.





TEXT 207





āpane vasilā saba sannyāsīre lañā



pariveśana kare ācārya haraṣita hañā



SYNONYMS



*āpane*-personally; *vasilā*-sat down; *saba*-all; *sannyāsīre lañā*-taking with Him the sannyāsīs; *pariveśana kare*-distributes; *ācārya*-Gopīnātha Ācārya; *haraṣita hañā*-with great pleasure.



TRANSLATION



Then Śrī Caitanya Mahāprabhu personally sat down to accept lunch with the other sannyāsīs, and Gopīnātha Ācārya began to distribute the prasāda with great pleasure.





TEXT 208





svarūpa gosāñi, dāmodara, jagadānanda



vaiṣṇavere pariveśe tina jane-ānanda



SYNONYMS



*svarūpa gosāñi*-Svarūpa Gosāñi; *dāmodara*-Dāmodara; *jagadānanda*-Jagadānanda; *vaiṣṇavere pariveśe*-distributed to the Vaiṣṇavas; *tina jane*-the three persons; *ānanda*-very jubilant.



TRANSLATION



Then Svarūpa Dāmodara Gosvāmī, Dāmodara Paṇḍita and Jagadānanda all began to distribute prasāda to the devotees with great pleasure.





TEXT 209





nānā piṭhā-pānā khāya ākaṇṭha pūriyā



madhye madhye 'hari' kahe ānandita hañā



SYNONYMS



*nānā*-various; *piṭhā*-pānā-cakes and sweet rice; *khāya*-eat; *ā*-kaṇṭha pūriyā-filling up to the throat; *madhye madhye*-occasionally; *hari*-the holy name of Kṛṣṇa; *kahe*-they speak; *ānandita hañā*-in great jubilation.



TRANSLATION



They ate all kinds of cakes and sweet rice, filling themselves up to their throats, and at intervals they vibrated the holy name of the Lord in great jubilation.



PURPORT



It is the practice of Vaiṣṇavas while taking prasāda to chant the holy name of Lord Hari at intervals and also sing various songs, such as śarīra avidyā-jāla. Those who are honoring prasāda, accepting the remnants of food offered to the Deity, must always remember that prasāda is not ordinary food. Prasāda is transcendental. We are therefore reminded:





mahā-prasāde govinde

nāma-brahmaṇi vaiṣṇave

sv-alpa-puṇya-vatāṁ rājan

viśvāso naiva jāyate



Those who are not pious cannot understand the value of mahā-prasāda or the holy name of the Lord. Both prasāda and the Lord's name are on the Brahman platform, or spiritual platform. One should never consider prasāda to be like ordinary hotel cooking. Nor should one touch any kind of food not offered to the Deity. Every Vaiṣṇava strictly follows this principle and does not accept any food that is not prasāda. One should take prasāda with great faith and should chant the holy name of the Lord and worship the Deity in the temple, always remembering that the Deity, mahā-prasāda and the holy name do not belong to the mundane platform. By worshiping the Deity, eating prasāda and chanting the Hare Kṛṣṇa mahā-mantra, one can always remain on the spiritual platform (brahma-bhūyāya kalpate).





TEXT 210





bhojana samāpta haila, kaila ācamana



sabāre parāila prabhu mālya-candana



SYNONYMS



*bhojana*-lunch; *samāpta*-ending; *haila*-there was; *kaila*-did; *ācamana*-washing the mouth; *sabāre*-on everyone; *parāila*-put; *prabhu*-Śrī Caitanya Mahāprabhu; *mālya-candana*-a garland and sandalwood pulp.



TRANSLATION



After everyone had finished his lunch and washed his mouth and hands, Śrī Caitanya Mahāprabhu personally decorated everyone with flower garlands and sandalwood pulp.





TEXT 211





viśrāma karite sabe nija vāsā gelā



sandhyā-kāle āsi' punaḥ prabhuke mililā



SYNONYMS



*viśrāma karite*-going to take rest; *sabe*-all the Vaiṣṇavas; *nija*-to their own; *vāsā*-residential quarters; *gelā*-went; *sandhyā-kāle*-in the evening; *āsi'*-coming; *punaḥ*-again; *prabhuke mililā*-met Śrī Caitanya Mahāprabhu.



TRANSLATION



After thus accepting prasāda, they all went to take rest at their respective residences, and in the evening they again came to meet Śrī Caitanya Mahāprabhu.





TEXT 212





hena-kāle rāmānanda āilā prabhu-sthāne



prabhu milāila tāṅre saba vaiṣṇava-gaṇe



SYNONYMS



*hena*-kāle-at this time; *rāmānanda*-Rāmānanda; *āilā*-came; *prabhu*-sthāne-at the place of Śrī Caitanya Mahāprabhu; *prabhu*-Śrī Caitanya Mahāprabhu; *milāila*-caused to meet; *tāṅre*-him (Śrī Rāmānanda Rāya); *saba*-all; *vaiṣṇava-gaṇe*-the devotees of the Lord.



TRANSLATION



At this time Rāmānanda Rāya also came to meet Śrī Caitanya Mahāprabhu, and the Lord took the opportunity to introduce all the Vaiṣṇavas to him.





TEXT 213





sabā lañā gelā prabhu jagannāthālaya



kīrtana ārambha tathā kaila mahāśaya



SYNONYMS



*sabā lañā*-taking all of them; *gelā*-went; *prabhu*-Śrī Caitanya Mahāprabhu; *jagannātha-ālaya*-to the temple of Lord Jagannātha; *kīrtana*-congregational chanting; *ārambha*-beginning; *tathā*-there; *kaila*-did; *mahāśaya*-the great personality.



TRANSLATION



The great Personality of Godhead, Śrī Caitanya Mahāprabhu, then took all of them to the temple of Jagannātha and began the congregational chanting of the holy name there.





TEXT 214





sandhyā-dhūpa dekhi' ārambhilā saṅkīrtana



paḍichā āsi' sabāre dila mālya-candana



SYNONYMS



*sandhyā*-dhūpa-dhūpa-ārati just in the beginning of the evening; *dekhi'*-they all saw; *ārambhilā*-began; *saṅkīrtana*-congregational chanting; *paḍichā*-the inspector of the temple; *āsi'*-coming; *sabāre*-unto everyone; *dila*-offered; *mālya*-candana-flower garlands and sandalwood pulp.



TRANSLATION



After seeing the dhūpa-ārati of the Lord, they all began congregational chanting. Then the paḍichā, the superintendent of the temple, came and offered flower garlands and sandalwood pulp to everyone.





TEXT 215





cāri-dike cāri sampradāya karena kīrtana



madhye nṛtya kare prabhu śacīra nandana



SYNONYMS



*cāri-dike*-in the four directions; *cāri*-four; *sampradāya*-groups; *karena*-performed; *kīrtana*-congregational chanting; *madhye*-in the middle; *nṛtya kare*-dances; *prabhu*-Śrī Caitanya Mahāprabhu; *śacīra nandana*-the son of mother Śacī.



TRANSLATION



Four parties were then distributed in four directions to perform saṅkīrtana, and in the middle of them the Lord Himself, known as the son of mother Śacī, began to dance.





TEXT 216





aṣṭa mṛdaṅga bāje, batriśa karatāla



hari-dhvani kare sabe, bale-bhāla, bhāla



SYNONYMS



*aṣṭa mṛdaṅga*-eight mṛdaṅgas; *bāje*-sounded; *batriśa*-thirty-two; *karatāla*-cymbals; *hari*-dhvani-vibrating the transcendental sound; *kare*-does; *sabe*-every one of them; *bale*-says; *bhāla bhāla*-very good, very good.



TRANSLATION



In the four groups there were eight mṛdaṅgas and thirty-two cymbals. All together they began to vibrate the transcendental sound, and everyone said, "Very good! Very good!"





TEXT 217





kīrtanera dhvani mahā-maṅgala uṭhila



caturdaśa loka bhari' brahmāṇḍa bhedila



SYNONYMS



*kīrtanera dhvani*-the vibration of the saṅkīrtana; *mahā-maṅgala uṭhila*-all good fortune awakened; *caturdaśa*-fourteen; *loka*-planetary systems; *bhari'*-filling up; *brahmāṇḍa*-the whole universe; *bhedila*-penetrated.



TRANSLATION



When the tumultuous vibration of saṅkīrtana resounded, all good fortune immediately awakened, and the sound penetrated the whole universe through the fourteen planetary systems.





TEXT 218





kīrtana-ārambhe prema uthali' calila



nīlācala-vāsī loka dhāñā āila



SYNONYMS



*kīrtana-ārambhe*-in the beginning of the saṅkīrtana; *prema*-ecstasy of love; *uthali'*-overpowering; *calila*-began to proceed; *nīlācala-vāsī*-all the residents of Jagannātha Purī; *loka*-people; *dhāñā*-running; *āila*-came.



TRANSLATION



When the congregational chanting began, ecstatic love immediately overflooded everything, and all the residents of Jagannātha Purī came running.





TEXT 219





kīrtana dekhi' sabāra mane haila camatkāra



kabhu nāhi dekhi aiche premera vikāra



SYNONYMS



*kīrtana dekhi'*-seeing the performance of saṅkīrtana; *sabāra*-of all of them; *mane*-in the mind; *haila*-there was; *camatkāra*-astonishment; *kabhu*-at any time; *nāhi*-never; *dekhi*-see; *aiche*-such; *premera*-of ecstatic love; *vikāra*-transformation.



TRANSLATION



Everyone was astonished to see such a performance of saṅkīrtana, and they all agreed that never before had kīrtana been so performed and ecstatic love of God so exhibited.





TEXT 220





tabe prabhu jagannāthera mandira beḍiyā



pradakṣiṇa kari' bulena nartana kariyā



SYNONYMS



*tabe*-thereafter; *prabhu*-Śrī Caitanya Mahāprabhu; *jagannāthera*-of Lord Jagannātha; *mandira*-temple; *beḍiyā*-walking all around; *pradakṣiṇa*-circumambulation; *kari'*-doing; *bulena*-walks; *nartana kariyā*-dancing.



TRANSLATION



At this time Śrī Caitanya Mahāprabhu circumambulated the temple of Jagannātha and continuously danced about the whole area.





TEXT 221





āge-pāche gāna kare cāri sampradāya



āchāḍera kāle dhare nityānanda rāya



SYNONYMS



*āge-pāche*-in front and in the rear; *gāna*-singing; *kare*-do; *cāri*-four; *sampradāya*-groups; *āchāḍera*-of falling down; *kāle*-at the time; *dhare*-captures; *nityānanda rāya*-Lord Śrī Nityānanda Prabhu.



TRANSLATION



As the circumambulation was performed, the four kīrtana parties sang in front and in the rear. When Śrī Caitanya Mahāprabhu fell down to the ground, Śrī Nityānanda Rāya Prabhu lifted Him up.





TEXT 222





aśru, pulaka, kampa, sveda, gambhīra huṅkāra



premera vikāra dekhi' loke camatkāra



SYNONYMS



*aśru*-tears; *pulaka*-jubilation; *kampa*-trembling; *sveda*-perspiration; *gambhīra huṅkāra*-deep resounding; *premera*-of ecstatic love; *vikāra*-transformation; *dekhi'*-seeing; *loke*-all the people; *camatkāra*-were astonished.



TRANSLATION



While kīrtana was going on, there was a transformation of ecstatic love and much tears, jubilation, trembling, perspiration and deep resounding in the body of Śrī Caitanya Mahāprabhu. Upon seeing this transformation, all the people present became very much astonished.





TEXT 223





pickāri-dhārā jini' aśru nayane



cāri-dikera loka saba karaye siṅcāne



SYNONYMS



*pickāri*-dhārā-like water coming in force from a syringe; *jini'*-conquering; *aśru*-tears; *nayane*-in the eyes; *cāri-dikera*-in all four directions; *loka*-people; *saba*-all; *karaye siṅcāne*-moistened.



TRANSLATION



The tears from the eyes of the Lord came out with great force, like water from a syringe. Indeed, all the people who surrounded Him were moistened by His tears.





TEXT 224





'beḍā-nṛtya' mahāprabhu kari' kata-kṣaṇa



mandirera pāche rahi' karaye kīrtana



SYNONYMS



*beḍā-nṛtya*-the dancing surrounding the temple; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kari'*-performing; *kata-kṣaṇa*-for some time; *mandirera pāche*-at the rear of the temple; *rahi'*-staying; *karaye*-performed; *kīrtana*-congregational chanting.



TRANSLATION



After circumambulating the temple, Śrī Caitanya Mahāprabhu for some time remained at the rear of the temple and continued His saṅkīrtana.





TEXT 225





cāri-dike cāri sampradāya uccaiḥsvare gāya



madhye tāṇḍava-nṛtya kare gaurarāya



SYNONYMS



*cāri*-dike-on four sides; *cāri sampradāya*-the four groups; *uccaiḥ-svare*-very loudly; *gāya*-chant; *madhye*-in the middle; *tāṇḍava*-nṛtya-jumping and dancing; *kare*-performs; *gaurarāya*-Śrī Caitanya Mahāprabhu.



TRANSLATION



On all four sides the four saṅkīrtana groups chanted very loudly, and in the middle Śrī Caitanya Mahāprabhu danced, jumping high.





TEXT 226





bahu-kṣaṇa nṛtya kari' prabhu sthira hailā



cāri mahāntere tabe nācite ājñā dilā



SYNONYMS



*bahu-kṣaṇa*-for a long period; *nṛtya kari'*-dancing; *prabhu*-Śrī Caitanya Mahāprabhu; *sthira hailā*-became silent; *cāri mahāntere*-to four great personalities; *tabe*-then; *nācite*-to dance; *ājñā dilā*-ordered.

TRANSLATION



After dancing for a long time, Śrī Caitanya Mahāprabhu became still and ordered four great personalities to begin to dance.





TEXT 227





eka sampradāye nāce nityānanda-rāye



advaita-ācārya nāce āra sampradāye



SYNONYMS



*eka sampradāye*-in one group; *nāce*-dances; *nityānanda-rāye*-Lord Nityānanda; *advaita-ācārya*-Advaita Ācārya Prabhu; *nāce*-dances; *āra*-another; *sampradāye*-in a group.



TRANSLATION



In one group Nityānanda Prabhu began to dance, and in another group Advaita Ācārya began to dance.





TEXT 228





āra sampradāye nāce paṇḍita-vakreśvara



śrīvāsa nāce āra sampradāya-bhitara



SYNONYMS



*āra sampradāye*-in another sampradāya, or group; *nāce*-dances; *paṇḍita*-vakreśvara-Vakreśvara Paṇḍita; śrīvāsa-Śrīvāsa Ṭhākura; *nāce*-dances; *āra*-another; *sampradāya-bhitara*-in the middle of a group.



TRANSLATION



Vakreśvara Paṇḍita began to dance in another group, and in yet another group Śrīvāsa Ṭhākura began to dance.





TEXT 229





madhye rahi' mahāprabhu karena daraśana



tāhāṅ eka aiśvarya tāṅra ha-ila prakaṭana



SYNONYMS



*madhye rahi'*-keeping in the middle; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *karena daraśana*-looks over; *tāhāṅ*-there; *eka*-one; *aiśvarya*-miracle; *tāṅra*-of Him; *ha*-ila-became; *prakaṭana*-exhibited.



TRANSLATION



While this dancing was going on, Śrī Caitanya Mahāprabhu watched them and performed a miracle.





TEXT 230





cāri-dike nṛtya-gīta kare yata jana



sabe dekhe,-prabhu kare āmāre daraśana



SYNONYMS



*cāri*-dike-on four sides; *nṛtya*-gīta-chanting and dancing; *kare*-does; *yata jana*-all people; *sabe dekhe*-everyone sees; *prabhu*-Śrī Caitanya Mahāprabhu; *kare*-does; *āmāre daraśana*-looking at me.



TRANSLATION



Śrī Caitanya Mahāprabhu stood in the middle of the dancers, and all the dancers in all directions perceived that Śrī Caitanya Mahāprabhu was looking at them.





TEXT 231





cāri janera nṛtya dekhite prabhura abhilāṣa



sei abhilāṣe kare aiśvarya prakāśa



SYNONYMS



*cāri janera*-of the four persons; *nṛtya*-dancing; *dekhite*-to see; *prabhura*-of Śrī Caitanya Mahāprabhu; *abhilāṣa*-desire; *sei abhilāṣe*-for that purpose; *kare*-does; *aiśvarya prakāśa*-exhibition of a miracle.



TRANSLATION



Wanting to see the dancing of the four great personalities, Śrī Caitanya Mahāprabhu exhibited Himself in such a way to appear as if He were seeing everyone.





TEXT 232





darśane āveśa tāṅra dekhi' mātra jāne



kemane caudike dekhe,-ihā nāhi jāne



SYNONYMS



*darśane*-while looking over; *āveśa*-emotional ecstasy; *tāṅra*-His; *dekhi'*-seeing; *mātra jāne*-only knows; *kemane*-how; *cau*-dike-on four sides; *dekhe*-He sees; *ihā nāhi jāne*-one does not know.



TRANSLATION



Everyone who saw Śrī Caitanya Mahāprabhu could understand that He was performing a miracle, but they did not know how it was that He could see on all four sides.





TEXT 233





pulina-bhojane yena kṛṣṇa madhya-sthāne



caudikera sakhā kahe,-āmāre nehāne



SYNONYMS



*pulina*-bhojane-eating on the bank of Yamunā; *yena*-as; *kṛṣṇa*-Lord Kṛṣṇa; *madhya*-sthāne-sitting in the middle; *cau*-dikera-on four sides; *sakhā*-cowherd boyfriends; *kahe*-say; *āmāre nehāne*-just seeing me.



TRANSLATION



In His own pastimes in Vṛndāvana, when Kṛṣṇa used to eat on the bank of the Yamunā and sit in the center of His friends, every one of the cowherd boys would perceive that Kṛṣṇa was looking at him. In the same way, when Caitanya Mahāprabhu was dancing, everyone saw that Caitanya Mahāprabhu was facing him.





TEXT 234





nṛtya karite yei āise sannidhāne



mahāprabhu kare tāṅre dṛḍha āliṅgane



SYNONYMS



*nṛtya karite*-dancing; *yei*-anyone who; *āise*-comes; *sannidhāne*-nearby; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kare*-does; *tāṅre*-unto him; *dṛḍha*-tight; *āliṅgane*-embracing.



TRANSLATION



When someone came nearby while dancing, Śrī Caitanya Mahāprabhu would tightly embrace him.





TEXT 235





mahā-nṛtya, mahā-prema, mahā-saṅkīrtana



dekhi' premāveśe bhāse nīlācala-jana



SYNONYMS



*mahā*-nṛtya-great dancing; *mahā*-prema-great love; *mahā*-saṅkīrtana-great congregational chanting; *dekhi'*-seeing; *prema-āveśe*-in ecstatic love; *bhāse*-float; *nīlācala-jana*-all the residents of Jagannātha Purī.



TRANSLATION



Upon seeing the great dancing, great love and great saṅkīrtana, all the people of Jagannātha Purī floated in an ecstatic ocean of love.





TEXT 236





gajapati rājā śuni' kīrtana-mahattva



aṭṭālikā caḍi' dekhe svagaṇa-sahita



SYNONYMS



*gajapati rājā*-the King of Orissa; *śuni'*-hearing; *kīrtana-mahattva*-the greatness of saṅkīrtana; *aṭṭālikā caḍi'*-ascending to the top of the palace; *dekhe*-sees; *svagaṇa*-sahita-along with his personal associates.



TRANSLATION



Hearing the greatness of the saṅkīrtana, King Pratāparudra went up to the top of his palace and watched the performance with his personal associates.





TEXT 237





kīrtana dekhiyā rājāra haila camatkāra



prabhuke milite utkaṇṭhā bāḍila apāra



SYNONYMS



*kīrtana dekhiyā*-seeing the performance of kīrtana; *rājāra*-of the King; *haila*-there was; *camatkāra*-astonishment; *prabhuke*-Śrī Caitanya Mahāprabhu; *milite*-to meet; *utkaṇṭhā*-anxiety; *bāḍila*-increased; *apāra*-unlimitedly.



TRANSLATION



The King was very much astonished to see Śrī Caitanya Mahāprabhu's kīrtana, and the King's anxiety to meet Him increased unlimitedly.





TEXT 238





kīrtana-samāptye prabhu dekhi' puṣpāñjali



sarva vaiṣṇava lañā prabhu āilā vāsā cali'



SYNONYMS



*kīrtana*-samāptye-at the end of the performance of kīrtana; *prabhu*-Śrī Caitanya Mahāprabhu; *dekhi'*-after seeing; *puṣpāñjali*-offering flowers to the Lord Jagannātha Deity; *sarva vaiṣṇava*-all the devotees; *lañā*-accompanying; *prabhu*-Śrī Caitanya Mahāprabhu; *āilā*-returned; *vāsā*-to His residence; *cali'*-going.



TRANSLATION



After the saṅkīrtana ended, Śrī Caitanya Mahāprabhu watched the offering of flowers to the Lord Jagannātha Deity. Then He and all the Vaiṣṇavas returned to His residence.





TEXT 239





paḍichā āniyā dila prasāda vistara



sabāre bāṅṭiyā tāhā dilena īśvara



SYNONYMS



*paḍichā*-the superintendent of the temple; *āniyā*-bringing; *dila*-delivered; *prasāda*-of remnants of Jagannātha's food; *vistara*-a large quantity; *sabāre*-unto everyone; *bāṅṭiyā*-distributing; *tāhā*-that; *dilena*-gave; *īśvara*-the Lord.



TRANSLATION



The superintendent of the temple then brought large quantities of prasāda, which Śrī Caitanya Mahāprabhu personally distributed to all the devotees.





TEXT 240





sabāre vidāya dila karite śayana



ei-mata līlā kare śacīra nandana



SYNONYMS



*sabāre*-unto everyone; *vidāya*-bidding farewell; *dila*-gave; *karite śayana*-to take rest; *ei-mata*-in this way; *līlā*-pastimes; *kare*-performed; *śacīra nandana*-the son of Śacī.



TRANSLATION



Finally they all departed to rest in bed. In this way Śrī Caitanya Mahāprabhu, the son of Śacīmātā, performed His pastimes.





TEXT 241





yāvat āchilā sabe mahāprabhu-saṅge



prati-dina ei-mata kare kīrtana-raṅge



SYNONYMS



*yāvat*-so long; *āchilā*-remained; *sabe*-all the devotees; *mahāprabhu*-saṅge-along with Śrī Caitanya Mahāprabhu; *prati*-dina-every day; *ei-mata*-in this way; *kare*-performed; *kīrtana*-raṅge-saṅkīrtana in great pleasure.



TRANSLATION



As long as the devotees remained at Jagannātha Purī with Śrī Caitanya Mahāprabhu, the pastime of saṅkīrtana was performed with great jubilation every day.





TEXT 242





ei ta' kahiluṅ prabhura kīrtana-vilāsa



yebā ihā śune, haya caitanyera dāsa



SYNONYMS



*ei ta' kahiluṅ*-thus I have explained; *prabhura*-of the Lord; *kīrtana*-vilāsa-pastimes in yebā-anyone who; *ihā*-this; *śune*-listens to; *haya*-becomes; *caitanyera dāsa*-a servant of Śrī Caitanya Mahāprabhu.



TRANSLATION



In this way I have explained the Lord's pastime of saṅkīrtana, and I bless everyone with this benediction: By listening to this description, one will surely become a servant of Śrī Caitanya Mahāprabhu.





TEXT 243





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Eleventh Chapter, describing the beḍā-kīrtana pastimes of Śrī Caitanya Mahāprabhu.





Chapter 12



The Cleansing of the Guṇḍicā Temple



In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura summarizes this chapter as follows.



The King of Orissa, Mahārāja Pratāparudra, tried his best to see Lord Caitanya Mahāprabhu. Śrīla Nityānanda Prabhu and the other devotees informed the Lord about the King's desire, but Śrī Caitanya Mahāprabhu would not agree to see him. At that time Śrī Nityānanda Prabhu devised a plan, and He sent a piece of the Lord's outward garment to the King. The next day, when Rāmānanda Rāya again entreated Śrī Caitanya Mahāprabhu to see the King, the Lord, denying the request, asked Rāmānanda Rāya to bring the King's son before Him. The prince visited the Lord dressed like a Vaiṣṇava, and this awakened remembrance of Kṛṣṇa. Thus Śrī Caitanya Mahāprabhu delivered the son of Mahārāja Pratāparudra.



After this, Śrī Caitanya Mahāprabhu washed the Guṇḍicā temple before the Ratha-yātrā took place. He then took His bath at Indradyumna Lake and partook of prasāda in the garden nearby. While Śrī Caitanya Mahāprabhu washed the temple of Guṇḍicā, a Gauḍīya Vaiṣṇava washed the lotus feet of the Lord and drank the water. This incident is very significant, for it awoke within the devotee ecstatic love. Then again, the son of Advaita Prabhu named Gopāla fainted during kīrtana, and when he did not come to his senses, Śrī Caitanya Mahāprabhu favored him by awakening him. There was also some humorous talk between Nityānanda Prabhu and Advaita Prabhu during prasāda. Advaita Prabhu said that Nityānanda Prabhu was unknown to anyone and that it was not the duty of a householder brāhmaṇa to accept dinner with a person unknown in society. In answer to this humorous statement, Śrī Nityānanda Prabhu replied that Advaita Ācārya was a monist and that one could not know how his mind could be turned by eating with such an impersonalist. The conversation of these two prabhus-Nityānanda Prabhu and Advaita Prabhu-carried a deep meaning that only an intelligent man can understand. After all the Vaiṣṇavas finished their luncheon, Svarūpa Dāmodara and others took their prasāda within the room. Śrī Caitanya Mahāprabhu took great pleasure when He saw the Jagannātha Deity after the period of the Deity's retirement. At that time Lord Caitanya was accompanied by all the devotees, and all of them were very much pleased.





TEXT 1





śrī-guṇḍicā-mandiram ātma-vṛndaiḥ



sammārjayan kṣālanataḥ sa gauraḥ



sva-citta-vac chītalam ujjvalaṁ ca



kṛṣṇopaveśaupayikaṁ cakāra



SYNONYMS



*śrī*-guṇḍicā-known as Guṇḍicā; *mandiram*-the temple; *ātma*-vṛndaiḥ-with His associates; *sammārjayan*-washing; *kṣālanataḥ*-by cleansing; *saḥ*-that; *gauraḥ*-Śrī Caitanya Mahāprabhu; *sva*-citta-vat-like His own heart; *śītalam*-cool and calm; *ujjvalam*-bright and clean; *ca*-and; *kṛṣṇa*-of Lord Śrī Kṛṣṇa; *upaveśa*-for the sitting; *aupayikam*-befitting; *cakāra*-made.



TRANSLATION



Śrī Caitanya Mahāprabhu washed and cleansed the Guṇḍicā temple with His devotees and associates. In this way He made the temple as cool and bright as His own heart, and thus He made the place befitting for Lord Śrī Kṛṣṇa to sit.





TEXT 2





jaya jaya gauracandra jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *gauracandra*-to Gauracandra, Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Prabhu; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Caitanya Mahāprabhu.



TRANSLATION



All glories to Gauracandra! All glories to Nityānanda! All glories to Advaitacandra! And all glories to the devotees of Lord Śrī Caitanya Mahāprabhu!





TEXT 3





jaya jaya śrīvāsādi gaura-bhakta-gaṇa



śakti deha,-kari yena caitanya varṇana



SYNONYMS



*jaya jaya*-all glories; *śrīvāsa-ādi*-headed by Śrīvāsa Ṭhākura; *gaura-bhakta-gaṇa*-to the devotees of Śrī Caitanya Mahāprabhu; *śakti deha*-please give me power; *kari yena*-so that I may do; *caitanya*-of Śrī Caitanya Mahāprabhu; *varṇana*-description.



TRANSLATION



All glories to the devotees of Lord Śrī Caitanya Mahāprabhu, headed by Śrīvāsa Ṭhākura! I beg their power so that I can properly describe Śrī Caitanya Mahāprabhu.





TEXT 4





pūrve dakṣiṇa haite prabhu yabe āilā



tāṅre milite gajapati utkaṇṭhita hailā



SYNONYMS



*pūrve*-formerly; *dakṣiṇa haite*-from South India; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *yabe*-when; *āilā*-returned; *tāṅre*-Him; *milite*-to meet; *gajapati*-the King of Orissa; *utkaṇṭhita*-full of anxieties; *hailā*-became.



TRANSLATION



When Śrī Caitanya Mahāprabhu returned from His South Indian tour, Mahārāja Pratāparudra, the King of Orissa, became very anxious to meet Him.





TEXT 5





kaṭaka haite patrī dila sārvabhauma-ṭhāñi



prabhura ājñā haya yadi, dekhibāre yāi



SYNONYMS



*kaṭaka haite*-from Kaṭaka, the capital of Orissa; *patrī*-a letter; *dila*-sent; *sārvabhauma*-of Sārvabhauma Bhaṭṭācārya; *ṭhāñi*-to the place; *prabhura*-of Śrī Caitanya Mahāprabhu; *ājñā*-order; *haya*-there is; *yadi*-if; *dekhibāre yāi*-I can go and see.



TRANSLATION



The King sent a letter from his capital, Kaṭaka, to Sārvabhauma Bhaṭṭācārya, entreating him to obtain the Lord's permission so that he could go and see Him.





TEXT 6





bhaṭṭācārya likhila,-prabhura ājñā nā haila



punarapi rājā tāṅre patrī pāṭhāila



SYNONYMS



*bhaṭṭācārya likhila*-Sārvabhauma Bhaṭṭācārya replied; *prabhura*-of Śrī Caitanya Mahāprabhu; *ājñā*-order; *nā*-not; *haila*-there is; *punarapi*-again; *rājā*-the King; *tāṅre*-unto him; *patrī*-a letter; *pāṭhāila*-dispatched.



TRANSLATION



Replying to the King's letter, the Bhaṭṭācārya wrote that Śrī Caitanya Mahāprabhu had not given His permission. After this, the King wrote him another letter.





TEXT 7





prabhura nikaṭe āche yata bhakta-gaṇa



mora lāgi' tāṅ-sabāre kariha nivedana



SYNONYMS



*prabhura nikaṭe*-in the place of Śrī Caitanya Mahāprabhu; *āche*-there are; *yata*-all; *bhakta*-gaṇa-devotees; *mora lāgi'*-for me; *tāṅ*-sabāre-unto all of them; *kariha*-please submit; *nivedana*-petition.



TRANSLATION



In this letter the King requested Sārvabhauma Bhaṭṭācārya, "Please appeal to all the devotees associated with Śrī Caitanya Mahāprabhu and submit this petition to them on my behalf.





TEXT 8





sei saba dayālu more hañā sadaya



mora lāgi' prabhu-pade karibe vinaya



SYNONYMS



*sei saba*-all of them; *dayālu*-merciful; *more*-unto me; *hañā*-becoming; *sa*-daya-favorably disposed; *mora lāgi'*-for me; *prabhu*-pade-at the lotus feet of Lord Śrī Caitanya Mahāprabhu; *karibe*-will do; *vinaya*-humble submission.



TRANSLATION



"If all the devotees associated with the Lord are favorably disposed toward me, they can submit my petition at the lotus feet of the Lord.





TEXT 9





tāṅ-sabāra prasāde mile śrī-prabhura pāya



prabhu-kṛpā vinā mora rājya nāhi bhāya



SYNONYMS



*tāṅ-sabāra prasāde*-by the mercy of all of them; *mile*-one gets; *śrī-prabhura pāya*-the lotus feet of Śrī Caitanya Mahāprabhu; *prabhu-kṛpā*-the mercy of the Lord; *vinā*-without; *mora*-my; *rājya*-kingdom; *nāhi*-does not; *bhāya*-appeal to me.



TRANSLATION



"By the mercy of all the devotees, one can attain the shelter of the lotus feet of the Lord. Without His mercy, my kingdom does not appeal to me.





TEXT 10





yadi more kṛpā nā karibe gaurahari



rājya chāḍi' yogī ha-i' ha-iba bhikhārī



SYNONYMS



*yadi*-if; *more*-unto me; *kṛpā*-mercy; *nā*-not; *karibe*-will do; *gaurahari*-Śrī Caitanya Mahāprabhu; *rājya chāḍi'*-giving up the kingdom; *yogī*-mendicant; *ha*-i'-becoming; *ha-iba*-I shall become; *bhikhārī*-a beggar.



TRANSLATION



"If Gaurahari, Lord Śrī Caitanya Mahāprabhu, will not show mercy to me, I shall give up my kingdom, become a mendicant and beg from door to door."





TEXT 11





bhaṭṭācārya patrī dekhi' cintita hañā



bhakta-gaṇa-pāśa gelā sei patrī lañā



SYNONYMS



*bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *patrī*-the letter; *dekhi'*-seeing; *cintita hañā*-becoming very anxious; *bhakta-gaṇa*-all the devotees; *pāśa*-near; *gelā*-went; *sei*-that; *patrī*-letter; *lañā*-taking.



TRANSLATION



When the Bhaṭṭācārya received this letter, he became very anxious. He then took the letter and went to the devotees of the Lord.





TEXT 12





sabāre miliyā kahila rāja-vivaraṇa



piche sei patrī sabāre karāila daraśana



SYNONYMS



*sabāre*-everyone; *miliyā*-meeting; *kahila*-said; *rāja*-vivaraṇa-description of the King's desire; *piche*-later; *sei patrī*-that letter; *sabāre*-unto everyone; *karāila daraśana*-showed.



TRANSLATION



Sārvabhauma Bhaṭṭācārya met with all the devotees and described the King's wishes. Then he presented the letter to all of them for inspection.





TEXT 13





patrī dekhi' sabāra mane ha-ila vismaya



prabhu-pade gajapatira eta bhakti haya!!



SYNONYMS



*patrī*-the letter; *dekhi'*-seeing; *sabāra*-of everyone; *mane*-in the mind; *ha*-ila-there was; *vismaya*-astonishment; *prabhu*-pade-unto the lotus feet of Śrī Caitanya Mahāprabhu; *gajapatira*-of the King of Orissa; *eta*-so much; *bhakti*-devotion; *haya*-there is.



TRANSLATION



Upon reading the letter, everyone was astonished to see that King Pratāparudra had so much devotion for the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 14





sabe kahe,-prabhu tāṅre kabhu nā milibe



āmi-saba kahi yadi, duḥkha se mānibe



SYNONYMS



*sabe kahe*-everyone said; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *kabhu*-at any time; *nā*-not; *milibe*-would see; *āmi-saba*-all of us; *kahi*-say; *yadi*-if; *duḥkha*-unhappiness; *se*-Lord Śrī Caitanya Mahāprabhu; *mānibe*-will feel.



TRANSLATION



The devotees gave their opinion and said, "The Lord will never meet the King, and if we requested Him to do so, the Lord will surely feel very unhappy."





TEXT 15





sārvabhauma kahe,-sabe cala' eka-bāra



milite nā kahiba, kahiba rāja-vyavahāra



SYNONYMS



*sārvabhauma kahe*-Sārvabhauma Bhaṭṭācārya said; *sabe cala'*-let all of us go; *eka*-bāra-once; *milite*-to meet; *nā kahiba*-we shall not request; *kahiba*-we shall simply describe; *rāja-vyavahāra*-the behavior of the King.



TRANSLATION



Sārvabhauma Bhaṭṭācārya then said, "We shall go once again to the Lord, but we shall not request Him to meet the King. Rather, we shall simply describe the good behavior of the King."





TEXT 16





eta bali' sabe gelā mahāprabhura sthāne



kahite unmukha sabe, nā kahe vacane



SYNONYMS



*eta bali'*-deciding like this; *sabe*-all of them; *gelā*-went; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *sthāne*-to the place; *kahite*-to speak; *unmukha*-ready; *sabe*-all; *nā*-do not; *kahe*-say; *vacane*-any word.



TRANSLATION



Having thus reached a decision, they all went to the place of Śrī Caitanya Mahāprabhu. There, although ready to speak, they could not even utter a word.





TEXT 17





prabhu kahe,-ki kahite sabāra āgamana



dekhiye kahite cāha,-nā kaha, ki kāraṇa?



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *ki*-what; *kahite*-to speak; *sabāra*-of all of you; *āgamana*-there is the presence here; *dekhiye*-I see; *kahite cāha*-you want to speak; *nā kaha*-but do not speak; *ki kāraṇa*-what is the reason.



TRANSLATION



After they arrived at Śrī Caitanya Mahāprabhu's place, the Lord, seeing them, said, "What have you all come here to say? I see that you want to say something, but you do not speak. What is the reason?"





TEXT 18





nityānanda kahe,-tomāya cāhi nivedite



nā kahile rahite nāri, kahite bhaya citte



SYNONYMS



*nityānanda kahe*-Lord Nityānanda said; *tomāya*-unto You; *cāhi*-we want; *nivedite*-to submit; *nā kahile*-if we do not speak; *rahite nāri*-we cannot stay; *kahite*-but to speak; *bhaya citte*-we are very fearful.



TRANSLATION



Nityānanda Prabhu then said, "We want to tell You something. Although we cannot stay without speaking, we are still very much afraid to speak.





TEXT 19





yogyāyogya tomāya saba cāhi nivedite



tomā nā milile rājā cāhe yogī haite



SYNONYMS



*yogya*-befitting; *ayogya*-not befitting; *tomāya*-unto You; *saba*-we all; *cāhi*-want; *nivedite*-to submit; *tomā*-You; *nā milile*-if he does not meet; *rājā*-the King; *cāhe*-wants; *yogī haite*-to become a mendicant.



TRANSLATION



"We want to submit before You something that may or may not be befitting. The matter is this: unless he sees You, the King of Orissa will become a mendicant."





TEXT 20





kāṇe mudrā la-i' muñi ha-iba bhikhārī



rājya-bhoga nahe citte vinā gaurahari



SYNONYMS



*kāṇe mudrā*-a kind of earring; *la*-i'-taking; *muñi*-I; *ha*-iba-shall become; *bhikhārī*-a beggar; *rājya*-bhoga-enjoyment of the kingdom; *nahe*-not; *citte*-in the mind; *vinā*-without; *gaurahari*-Śrī Caitanya Mahāprabhu.



TRANSLATION



Nityānanda Prabhu continued, "The King has decided to become a mendicant and accept the sign of a mendicant by wearing an ivory earring. He does not want to enjoy his kingdom without seeing the lotus feet of Śrī Caitanya Mahāprabhu."



PURPORT



In India there is still a class of professional mendicants who are very much like the gypsies of Western countries. They know some magical art and mystical processes, and their business is to beg from door to door, sometimes pleading and sometimes threatening. Such mendicants are sometimes called yogīs and sometimes kāṇaphāṭā yogīs. The word kāṇaphāṭā refers to one who has put a hole in his ear to wear an earring made of ivory. Mahārāja Pratāparudra was so depressed by not getting to see Śrī Caitanya Mahāprabhu that he decided to become such a yogī. Ordinary men think that a yogī must have an ivory earring in his ear, but this is not the sign of a real yogī. Mahārāja Pratāparudra also thought that to become a mendicant yogī, one must wear such an earring.





TEXT 21





dekhiba se mukha-candra nayana bhariyā



dhariba se pāda-padma hṛdaye tuliyā



SYNONYMS



*dekhiba*-I shall see; *se*-that; *mukha*-candra-moonlike face; *nayana bhariyā*-to the fulfillment of the eyes; *dhariba*-I shall catch; *se*-those; *pāda*-padma-lotus feet; *hṛdaye*-on my heart; *tuliyā*-raising.



TRANSLATION



Nityānanda Prabhu continued, "The King also expressed his desire to see the moonlike face of Śrī Caitanya Mahāprabhu to his eye's full satisfaction. He would like to raise the lotus feet of the Lord to his heart."





TEXT 22





yadyapi śuniyā prabhura komala haya mana



tathāpi bāhire kahe niṣṭhura vacana



SYNONYMS



*yadyapi*-although; *śuniyā*-hearing; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *komala*-softened; *haya*-becomes; *mana*-mind; *tathāpi*-still; *bāhire*-externally; *kahe*-He says; *niṣṭhura vacana*-hard words.



TRANSLATION



Hearing all these statements, Śrī Caitanya Mahāprabhu's mind was certainly softened, but externally He wished to speak some harsh words.





TEXT 23





tomā-sabāra icchā,-ei āmāre lañā



rājāke milaha ihaṅ kaṭakete giyā



SYNONYMS



*tomā-sabāra*-of all of you; *icchā*-the desire; *ei*-is; *āmāre lañā*-taking Me; *rājāke*-the King; *milaha*-meet; *ihaṅ*-here; *kaṭakete giyā*-by going to Kaṭaka.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "I can understand that you all desire to take Me to Kaṭaka to see the King."



PURPORT



Śrī Caitanya Mahāprabhu is naturally the reservoir of all kindness, and as soon as He heard the statement made by the King, His heart immediately softened. Thus the Lord was ready to go see the King even at Kaṭaka. He did not even consider allowing the King to come from Kaṭaka to Jagannātha Purī to see Him. It is significant that Śrī Caitanya Mahāprabhu was so kind that He was ready to go see the King at Kaṭaka. Apparently it was never expected that the King wanted to see the Lord at His place, but by way of being externally harsh, the Lord indicated that if all the devotees so desired, He would go to Kaṭaka to see the King.





TEXT 24





paramārtha thākuka-loke karibe nindana



loke rahu-dāmodara karibe bhartsana



SYNONYMS



*parama-artha thākuka*-what to speak of spiritual advancement; *loke*-people in general; *karibe nindana*-will blaspheme; *loke rahu*-what to speak of people in general; *dāmodara*-Dāmodara Paṇḍita; *karibe*-will do; *bhartsana*-chastisement.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "What to speak of spiritual advancement-all the people will blaspheme Me. And what to speak of all the people-Dāmodara would chastise Me.





TEXT 25





tomā-sabāra ājñāya āmi nā mili rājāre



dāmodara kahe yabe, mili tabe tāṅre



SYNONYMS



*tomā-sabāra*-of all of you; *ājñāya*-by the order; *āmi*-I; *nā*-not; *mili*-shall meet; *rājāre*-the King; *dāmodara*-Dāmodara Paṇḍita; *kahe*-says; *yabe*-when; *mili*-I shall meet; *tabe*-then; *tāṅre*-him.



TRANSLATION



"I shall not meet the King at the request of all the devotees, but I shall do so if Dāmodara will give his permission."



PURPORT



From the spiritual point of view, a sannyāsī is strictly forbidden to see materialistic people, especially a king who is always engaged in counting pounds, shillings and pence. Indeed, the meeting between a sannyāsī and a king is always considered abominable. A sannyāsī is always subjected to public criticism, and a small fault on his part is taken seriously by the public. People actually expect a sannyāsī to preach and not take part in any social or political matters. If a sannyāsī is subject to public criticism, his preaching will not be fruitful. Śrī Caitanya Mahāprabhu specifically wanted to avoid such criticism so that His preaching work would not be hampered. It so happened that while the Lord was talking to His disciples at that time, the devotee Dāmodara Paṇḍita was present. This Dāmodara Paṇḍita was a very faithful devotee and a staunch lover of Śrī Caitanya Mahāprabhu. Whenever there was anything that might touch or taint the character of the Lord, Dāmodara Paṇḍita would immediately point it out, not even considering the exalted position of the Lord. It is sometimes said that fools rush in where angels dare not, and Śrī Caitanya Mahāprabhu wanted to point out Dāmodara Paṇḍita's foolishness in coming forward to criticize the Lord. This is why the Lord stated that if Dāmodara Paṇḍita would give Him permission, He would go to see the King. There was deep meaning in this statement, for it is a warning that Dāmodara should not dare criticize the Lord any more, for it was not befitting his position as a devotee. Śrī Caitanya Mahāprabhu was considered the guide and spiritual master of all the devotees living with Him. Dāmodara Paṇḍita was one of them, and the Lord rendered Dāmodara Paṇḍita a special favor by warning him to avoid criticizing Him any further. A devotee or a disciple should never attempt to criticize the Lord or His representative, the spiritual master.





TEXT 26





dāmodara kahe,-tumi svatantra īśvara



kartavyākartavya saba tomāra gocara



SYNONYMS



*dāmodara kahe*-Paṇḍita Dāmodara said; *tumi*-You; *svatantra*-fully independent; *īśvara*-the Supreme Personality of Godhead; *kartavya*-duty which is permissible; *akartavya*-duty which is not permissible; *saba*-all; *tomāra*-of You; *gocara*-within knowledge.



TRANSLATION



Dāmodara immediately replied, "My Lord, You are the fully independent Supreme Personality of Godhead. Since everything is known to You, You know what is permissible and what is not permissible.





TEXT 27





āmi kon kṣudra-jīva, tomāke vidhi diba?



āpani milibe tāṅre, tāhāo dekhiba



SYNONYMS



*āmi kon*-I am just some; *kṣudra*-jīva-insignificant living entity; *tomāke*-unto You; *vidhi*-injunction; *diba*-I shall give; *āpani*-You; *milibe*-will meet; *tāṅre*-the King; *tāhāo dekhiba*-I shall see it.



TRANSLATION



"I am merely an insignificant jīva, so what power do I have to give directions to You? By Your own personal choice You will meet with the King. I shall see it.





TEXT 28





rājā tomāre sneha kare, tumi-sneha-vaśa



tāṅra snehe karābe tāṅre tomāra paraśa



SYNONYMS



*rājā*-the King; *tomāre*-You; *sneha kare*-loves; *tumi*-You; *sneha*-vaśa-controlled by love and affection; *tāṅra*-his; *snehe*-by love; *karābe*-will do; *tāṅre*-unto him; *tomāra*-Your; *paraśa*-touching.



TRANSLATION



"The King is very much attached to You, and You are feeling affection and love toward him. Thus I can understand that by virtue of the King's affection for You, You will touch him.





TEXT 29





yadyapi īśvara tumi parama svatantra



tathāpi svabhāve hao prema-paratantra



SYNONYMS



*yadyapi*-although; *īśvara*-the Supreme Personality of Godhead; *tumi*-You; *parama*-supremely; *svatantra*-independent; *tathāpi*-still; *svabhāve*-by Your nature; *hao*-You become; *prema*-paratantra-subordinate to love.



TRANSLATION



"Although You are the Supreme Personality of Godhead and are completely independent, still You are dependent on the love and affection of Your devotees. That is Your nature."





TEXT 30





nityānanda kahe-aiche haya kon jana



ye tomāre kahe, 'kara rāja-daraśana'



SYNONYMS



*nityānanda kahe*-Nityānanda Prabhu said; *aiche*-such; *haya*-there is; *kon jana*-any person; *ye*-who; *tomāre*-unto You; *kahe*-orders; *kara*-do; *rāja*-daraśana-meeting the King.



TRANSLATION



Nityānanda Prabhu then said, "Who is there in the three worlds who can ask You to see the King?





TEXT 31





kintu anurāgī lokera svabhāva eka haya



iṣṭa nā pāile nija prāṇa se chāḍaya



SYNONYMS



*kintu*-still; *anurāgī*-affectionate; *lokera*-of the people; *svabhāva*-nature; *eka*-one; *haya*-there is; *iṣṭa*-desirable; *nā pāile*-without getting; *nija*-own; *prāṇa*-life; *se*-he; *chāḍaya*-gives up.



TRANSLATION



"Still, isn't it the nature of an attached man to give up his life if he does not attain his desired object?





TEXT 32





yājñika-brāhmaṇī saba tāhāte pramāṇa



kṛṣṇa lāgi' pati-āge chāḍileka prāṇa



SYNONYMS



*yājñika-brāhmaṇī*-the wives of the brāhmaṇas who were engaged in performing great sacrifices; *saba*-all; *tāhāte*-in that connection; *pramāṇa*-evidence; *kṛṣṇa lāgi'*-for the matter of Kṛṣṇa; *pati-āge*-in front of their husbands; *chāḍileka prāṇa*-gave up their lives.



TRANSLATION



"For instance, some of the wives of the brāhmaṇas who were performing sacrifices gave up their lives in the presence of their husbands for the sake of Kṛṣṇa."



PURPORT



This refers to the day Lord Śrī Kṛṣṇa and His cowherd boys and flocks of animals were present on the pasturing grounds near Mathurā. At that time the cowherd boys, being a little hungry, requested food, and Lord Kṛṣṇa asked them to go to the brāhmaṇas who were engaged nearby in performing yajña, or sacrifice, and to get some food from that yajña. Being so ordered by the Lord, all the cowherd boys went to the brāhmaṇas and asked them for food, but they were denied. After this, the cowherd boys begged food from the wives of the brāhmaṇas. All these wives were very much devoted to Lord Kṛṣṇa in spontaneous love, and as soon as they heard the request of the cowherd boys and understood that Kṛṣṇa wanted some food, they immediately left the place of sacrifice. They were very much chastised for this by their husbands, and they were ready to give up their lives. It is the nature of a pure devotee to sacrifice his life for the transcendental loving service of the Lord.





TEXT 33





eka yukti āche, yadi kara avadhāna



tumi nā milileha tāṅre, rahe tāṅra prāṇa



SYNONYMS



*eka yukti*-one plan; *āche*-there is; *yadi*-if; *kara avadhāna*-You consider it; *tumi*-You; *nā milileha*-may not meet; *tāṅre*-with him; *rahe*-remains; *tāṅra*-his; *prāṇa*-life.



TRANSLATION



Nityānanda Prabhu then submitted one suggestion for the Lord's consideration. "There is a way," He suggested, "by which You need not meet the King but which would enable the King to continue living.





TEXT 34





eka bahirvāsa yadi deha' kṛpā kari'



tāhā pāñā prāṇa rākhe tomāra āśā dhari'



SYNONYMS



*eka bahirvāsa*-one outward covering; *yadi*-if; *deha'*-You give; *kṛpā kari'*-by Your mercy; *tāhā pāñā*-getting that; *prāṇa rākhe*-he would live; *tomāra āśā dhari'*-hoping to meet You some time in the future.



TRANSLATION



"If You, out of Your mercy, send one of Your outward garments to the King, the King would live hoping to see You some time in the future."



PURPORT



Śrī Nityānanda Prabhu was thus very tactfully suggesting that Caitanya Mahāprabhu give a piece of His old clothing to the King. Even though the King was not to meet the Lord, the King would then be pacified by receiving such a cloth. The King was very anxious to see the Lord, yet it was not possible for the Lord to see him. Just to resolve the situation, Nityānanda Prabhu suggested that the Lord send an old piece of clothing. Thus the King would understand that the Lord was showing mercy to him. The King would then not do anything drastic like giving up his life or becoming a mendicant.





TEXT 35





prabhu kahe,-tumi-saba parama vidvān



yei bhāla haya, sei kara samādhāna



SYNONYMS



*prabhu kahe*-the Lord replied; *tumi-saba*-all of you; *parama vidvān*-greatly learned personalities; *yei*-whatever; *bhāla haya*-is right; *sei*-that; *kara samādhāna*-execute.



TRANSLATION



The Lord said, "Since you are all very learned personalities, whatever you decide I shall accept."





TEXT 36





tabe nityānanda-gosāñi govindera pāśa



māgiyā la-ila prabhura eka bahirvāsa



SYNONYMS



*tabe*-at that time; *nityānanda-gosāñi*-Lord Nityānanda Prabhu; *govindera pāśa*-from Govinda, the personal servant of Śrī Caitanya Mahāprabhu; *māgiyā*-requesting; *la*-ila-took; *prabhura*-of the Lord; *eka*-one; *bahirvāsa*-outer garment.



TRANSLATION



Lord Nityānanda Prabhu then obtained an external garment used by the Lord by requesting it from Govinda.





TEXT 37





sei bahirvāsa sārvabhauma-pāśa dila



sārvabhauma sei vastra rājāre pāṭhā'la



SYNONYMS



*sei*-that; *bahirvāsa*-garment; *sārvabhauma-pāśa*-in the care of Sārvabhauma Bhaṭṭācārya; *dila*-delivered; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *sei*-that; *vastra*-cloth; *rājāre*-unto the King; *pāṭhā'la*-sent.



TRANSLATION



Thus Nityānanda Prabhu delivered the old cloth to the care of Sārvabhauma Bhaṭṭācārya, and Sārvabhauma Bhaṭṭācārya sent it to the King.





TEXT 38





vastra pāñā rājāra haila ānandita mana



prabhu-rūpa kari' kare vastrera pūjana



SYNONYMS



*vastra pāñā*-getting that cloth; *rājāra*-of the King; *haila*-there was; *ānandita mana*-very happy mind; *prabhu*-rūpa kari'-accepting as Śrī Caitanya Mahāprabhu Himself; *kare*-executes; *vastrera*-of the cloth; *pūjana*-worship.



TRANSLATION



When the King received the old cloth, he began to worship it exactly as he would worship the Lord personally.



PURPORT



This is also the conclusion of the Vedic injunctions. Since the Supreme Personality of Godhead is the Absolute Truth, everything in relation to Him is also on the same platform. The King had great affection for Śrī Caitanya Mahāprabhu, and although he did not see the Lord, he had nonetheless already attained the conclusion of devotional service. Immediately upon receiving the cloth from Sārvabhauma Bhaṭṭācārya, the King began to worship it, accepting it as Śrī Caitanya Mahāprabhu. The Lord's clothing, bedding, slippers and everything required as an ordinary necessity are all transformations of Śeṣa, Viṣṇu, the expansion of Śrī Baladeva. Thus the cloth and other paraphernalia of the Supreme Personality of Godhead are but other forms of the Supreme Personality of Godhead. Everything connected to the Lord is worshipable. Śrī Caitanya Mahāprabhu instructs us that just as Kṛṣṇa is worshipable, Kṛṣṇa's place, Vṛndāvana, is also worshipable. And as Vṛndāvana is worshipable, similarly the paraphernalia in Vṛndāvana-the trees, roads, river, everything-is worshipable. A pure devotee thus sings, jaya jaya vṛndāvana-vāsī yata jana: "All glories to the residents of Vṛndāvana." If a devotee has a staunch devotional attitude, all these conclusions will be awakened or revealed within the heart.





yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ



"Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed." (Śvetāśvatara Upaniṣad 6.23)





Thus following in the footsteps of Mahārāja Pratāparudra and other devotees, we should learn to worship everything belonging to the Supreme Personality of Godhead. This is referred to by Lord Śiva as tadīyānām. In the *Padma Purāṇa* it is said:



ārādhanānāṁ sarveṣāṁ

viṣṇor ārādhanaṁ param

tasmāt parataraṁ devi

tadīyānāṁ samarcanam



"O Devī, the most exalted system of worship is the worship of Lord Viṣṇu. Greater than that is the worship of tadīya, or anything belonging to Viṣṇu." Śrī Viṣṇu is sac-cid-ānanda-vigraha. Similarly, the most confidential servant of Kṛṣṇa, the spiritual master, and all devotees of Viṣṇu are tadīya. The sac-cid-ānanda-vigraha, guru, Vaiṣṇavas, and things used by them must be considered tadīya and without a doubt worshipable by all living beings.





TEXT 39





rāmānanda rāya yabe 'dakṣiṇa' haite āilā



prabhu-saṅge rahite rājāke nivedilā



SYNONYMS



*rāmānanda rāya*-Rāmānanda Rāya; *yabe*-when; *dakṣiṇa*-South India; *haite*-from; *āilā*-returned; *prabhu*-saṅge-with Lord Śrī Caitanya Mahāprabhu; *rahite*-to stay; *rājāke*-unto the King; *nivedilā*-requested.



TRANSLATION



After returning from his service in South India, Rāmānanda Rāya requested the King to allow him to remain with Śrī Caitanya Mahāprabhu.





TEXT 40





tabe rājā santoṣe tāṅhāre ājñā dilā



āpani milana lāgi' sādhite lāgilā



SYNONYMS



*tabe*-at that time; *rājā*-the King; *santoṣe*-in great satisfaction; *tāṅhāre*-unto Rāmānanda Rāya; *ājñā dilā*-gave the order; *āpani*-personally; *milana lāgi'*-to meet; *sādhite lāgilā*-began to solicit.



TRANSLATION



When Rāmānanda Rāya requested the King to allow him to stay with the Lord, the King immediately gave him permission with great satisfaction. As for the King himself, he began to solicit Rāmānanda Rāya to make a meeting arrangement.





TEXT 41





mahāprabhu mahā-kṛpā karena tomāre



more milibāre avaśya sādhibe tāṅhāre



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *mahā*-kṛpā-great mercy; *karena*-does; *tomāre*-unto you; *more*-me; *milibāre*-for meeting; *avaśya*-certainly; *sādhibe*-you must solicit; *tāṅhāre*-Him.



TRANSLATION



The King told Rāmānanda Rāya, "Śrī Caitanya Mahāprabhu is very, very merciful to you. Therefore please solicit my meeting with Him without fail."





TEXT 42





eka-saṅge dui jana kṣetre yabe āilā



rāmānanda rāya tabe prabhure mililā



SYNONYMS



*eka*-saṅge-together; *dui jana*-these two persons; *kṣetre*-at Jagannātha-kṣetra (Jagannātha Purī); *yabe*-when; *āilā*-came back; *rāmānanda rāya*-Rāmānanda Rāya; *tabe*-at that time; *prabhure*-Śrī Caitanya Mahāprabhu; *mililā*-met.



TRANSLATION



The King and Rāmānanda Rāya returned together to Jagannātha-kṣetra [Purī], and Śrī Rāmānanda Rāya met Śrī Caitanya Mahāprabhu.





TEXT 43





prabhu-pade prema-bhakti jānāila rājāra



prasaṅga pāñā aiche kahe bāra-bāra



SYNONYMS



*prabhu*-pade-unto the lotus feet of the Lord; *prema*-bhakti-ecstatic love; *jānāila*-informed; *rājāra*-of the King; *prasaṅga*-discussion; *pāñā*-getting; *aiche*-thus; *kahe*-says; *bāra*-bāra-again and again.



TRANSLATION



At that time, Rāmānanda Rāya informed Śrī Caitanya Mahāprabhu about the ecstatic love of the King. Indeed, as soon as there was some opportunity, he repeatedly informed the Lord about the King.





TEXT 44





rāja-mantrī rāmānanda-vyavahāre nipuṇa



rāja-prīti kahi' dravāila prabhura mana



SYNONYMS



*rāja*-mantrī-diplomatic minister; *rāmānanda*-Śrī Rāmānanda Rāya; *vyavahāre*-in general behavior; *nipuṇa*-very expert; *rāja-prīti*-the love of the King for Śrī Caitanya Mahāprabhu; *kahi'*-describing; *dravāila*-softened; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *mana*-the mind.



TRANSLATION



Śrī Rāmānanda Rāya was indeed a diplomatic minister for the King. His general behavior was very expert, and simply by describing the King's love for Śrī Caitanya Mahāprabhu, he gradually softened the Lord's mind.



PURPORT



A diplomat in the material world knows how to deal with people, especially in political affairs. Some of the great devotees of the Lord-like Rāmānanda Rāya, Raghunātha dāsa Gosvāmī, Sanātana Gosvāmī and Rūpa Gosvāmī-were government officers and had a background of very opulent householder life. Consequently they knew how to deal with people. In many instances we have seen the diplomacy of Rūpa Gosvāmī, Raghunātha dāsa Gosvāmī and Rāmānanda Rāya employed in the service of the Lord. When Raghunātha dāsa Gosvāmī's father and uncle were to be arrested by government officials, Raghunātha dāsa Gosvāmī hid them and personally met the government officers and settled the affair diplomatically. This is but one instance. Similarly, Sanātana Gosvāmī, after resigning his ministership, was thrown in jail, and he bribed the attendant of the jail so he could leave the clutches of the Nawab and live with Śrī Caitanya Mahāprabhu. Now we see Rāmānanda Rāya, a most confidential devotee of the Lord, diplomatically soften the heart of Śrī Caitanya Mahāprabhu, despite the fact that the Lord definitely decided not to meet the King. The diplomacy of Rāmānanda Rāya and entreaties of Sārvabhauma Bhaṭṭācārya and all the other great devotees succeeded. The conclusion is that diplomacy used for the service of the Lord is a form of devotional service.





TEXT 45





utkaṇṭhāte pratāparudra nāre rahibāre



rāmānanda sādhilena prabhure milibāre



SYNONYMS



*utkaṇṭhāte*-in great anxiety; *pratāparudra*-King Pratāparudra; *nāre rahibāre*-could not stay; *rāmānanda*-Śrī Rāmānanda Rāya; *sādhilena*-solicited; *prabhure*-unto Śrī Caitanya Mahāprabhu; *milibāre*-to meet.



TRANSLATION



Mahārāja Pratāparudra, in great anxiety, could not endure not seeing the Lord; therefore Śrī Rāmānanda Rāya, by his diplomacy, arranged a meeting with the Lord for the King.





TEXT 46





rāmānanda prabhu-pāya kaila nivedana



eka-bāra pratāparudre dekhāha caraṇa



SYNONYMS



*rāmānanda*-Rāmānanda; *prabhu*-pāya-at the lotus feet of Śrī Caitanya Mahāprabhu; *kaila*-did; *nivedana*-submission; *eka*-bāra-once only; *pratāparudre*-unto Mahārāja Pratāparudra; *dekhāha*-show; *caraṇa*-Your lotus feet.



TRANSLATION



Śrī Rāmānanda Rāya frankly requested Śrī Caitanya Mahāprabhu, "Please show Your lotus feet to the King at least once."





TEXT 47





prabhu kahe,-rāmānanda, kaha vicāriyā



rājāke milite yuyāya sannyāsī hañā?



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *rāmānanda*-My dear Rāmānanda; *kaha*-please ask Me; *vicāriyā*-after due consideration; *rājāke*-the King; *milite*-to meet; *yuyāya*-is it befitting; *sannyāsī*-in the renounced order of life; *hañā*-being.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "My dear Rāmānanda, you should make this request after duly considering whether it is befitting for a sannyāsī to meet a king.





TEXT 48





rājāra milane bhikṣukera dui loka nāśa



paraloka rahu, loke kare upahāsa



SYNONYMS



*rājāra milane*-by meeting with a king; *bhikṣukera*-of the mendicant; *dui loka*-in two worlds; *nāśa*-destruction; *para*-loka-spiritual world; *rahu*-let alone; *loke*-in this material world; *kare*-do; *upahāsa*-joking.



TRANSLATION



"If a mendicant meets a king, this world and the next world are both destroyed for the mendicant. Indeed, what is there to say of the next world? In this world, people will joke if a sannyāsī meets a king."





TEXT 49





rāmānanda kahe,-tumi īśvara svatantra



kāre tomāra bhaya, tumi naha paratantra



SYNONYMS



*rāmānanda kahe*-Rāmānanda said; *tumi*-You; *īśvara*-the Supreme Lord; *svatantra*-independent; *kāre tomāra bhaya*-why should You be afraid of anyone; *tumi naha*-You are not; *para*-tantra-dependent.



TRANSLATION



Rāmānanda Rāya replied, "My Lord, You are the supreme independent personality. You have nothing to fear from anyone because You are not dependent on anyone."





TEXT 50





prabhu kahe,-āmi manuṣya āśrame sannyāsī



kāya-mano-vākye vyavahāre bhaya vāsi



SYNONYMS



*prabhu kahe*-the Lord said; *āmi manuṣya*-I am a human being; *āśrame*-in the social order; *sannyāsī*-a renounced person; *kāya*-manaḥ-vākye-with My body, mind and words; *vyavahāre*-in general dealings; *bhaya*-fear; *vāsi*-I do.



TRANSLATION



When Rāmānanda Rāya addressed Śrī Caitanya Mahāprabhu as the Supreme Personality of Godhead, Caitanya Mahāprabhu objected, saying, "I am not the Supreme Personality of Godhead but an ordinary human being. Therefore I must fear public opinion in three ways-with My body, mind and words.





TEXT 51





śukla-vastre masi-bindu yaiche nā lukāya



sannyāsīra alpa chidra sarva-loke gāya



SYNONYMS



*śukla*-vastre-on white cloth; *masi-bindu*-a spot of ink; *yaiche*-as much as; *nā*-does not; *lukāya*-become hidden; *sannyāsīra*-of a sannyāsī; *alpa*-a very little; *chidra*-fault; *sarva-loke*-the general public; *gāya*-advertise.



TRANSLATION



"As soon as the general public finds a little fault in the behavior of a sannyāsī, they advertise it like wildfire. A black spot of ink cannot be hidden on a white cloth. It is always very prominent."





TEXT 52





rāya kahe,-kata pāpīra kariyācha avyāhati



īśvara-sevaka tomāra bhakta gajapati



SYNONYMS



*rāya kahe*-Rāmānanda Rāya replied; *kata pāpīra*-of numberless sinful persons; *kariyācha*-You have done; *avyāhati*-deliverance; *īśvara-sevaka*-a servitor of the Lord; *tomāra*-Your; *bhakta*-devotee; *gajapati*-the King.



TRANSLATION



Rāmānanda Rāya replied, "My dear Lord, You have delivered so many sinful people. This King Pratāparudra, the King of Orissa, is actually a servitor of the Lord and Your devotee."





TEXT 53





prabhu kahe,-pūrṇa yaiche dugdhera kalasa



surā-bindu-pāte keha nā kare paraśa



SYNONYMS



*prabhu kahe*-the Lord replied; *pūrṇa*-completely filled; *yaiche*-just as; *dugdhera*-of milk; *kalasa*-container; *surā*-bindu-pāte-with simply a drop of liquor; *keha*-anyone; *nā kare*-does not; *paraśa*-touch.



TRANSLATION



Śrī Caitanya Mahāprabhu then said, "There may be much milk in a big pot, but if it is contaminated by a drop of liquor, it is untouchable.





TEXT 54





yadyapi pratāparudra-sarva-guṇavān



tāṅhāre malina kaila eka 'rājā'-nāma



SYNONYMS



*yadyapi*-although; *pratāparudra*-the King; *sarva*-guṇa-vān-qualified in every respect; *tāṅhāre*-unto him; *malina kaila*-makes impure; *eka*-one; *raja-nāma*-the name ''king.''



TRANSLATION



"The King certainly possesses all good qualities, but simply by taking up the name 'king,' he has infected everything.





TEXT 55





tathāpi tomāra yadi mahāgraha haya



tabe āni' milāha tumi tāṅhāra tanaya



SYNONYMS



*tathāpi*-still; *tomāra*-your; *yadi*-if; *mahā-āgraha*-great eagerness; *haya*-there is; *tabe*-then; *āni'*-bringing; *milāha*-cause to meet; *tumi*-you; *tāṅhāra*-his; *tanaya*-son.



TRANSLATION



"But if you are still very eager for the King to meet with Me, please first bring his son to meet Me.





TEXT 56





''ātmā vai jāyate putraḥ''-ei śāstra-vāṇī



putrera milane yena milibe āpani



SYNONYMS



*ātmā vai jāyate putraḥ*-his self appears as the son; *ei*-this; *śāstra-vāṇī*-the indication of revealed scriptures; *putrera milane*-by meeting the son; *yena*-as if; *milibe*-he will meet; *āpani*-personally.



TRANSLATION



"It is indicated in the revealed scriptures that the son represents the father; therefore the son's meeting with Me would be just as good as the King's meeting with Me."



PURPORT



In *Śrīmad-Bhāgavatam* (10.78.36) it is said: ātmā vai putra utpanna iti vedānuśāsanam. The *Vedas* enjoin that one is born as his own son. The son is nondifferent from the father, and this is admitted in every revealed scripture. In Christian theology it is believed that Christ, the son of God, is also God. Both of them are identical.





TEXT 57





tabe rāya yāi' saba rājāre kahilā



prabhura ājñāya tāṅra putra lañā āilā



SYNONYMS



*tabe*-thereafter; *rāya*-Rāmānanda Rāya; *yāi'*-going; *saba*-everything; *rājāre*-unto the King; *kahilā*-described; *prabhura ājñāya*-under the order of the Lord; *tāṅra putra*-his son; *lañā āilā*-he brought with him.



TRANSLATION



Rāmānanda Rāya then went to inform the King about his talks with Śrī Caitanya Mahāprabhu, and, following the Lord's orders, brought the King's son to see Him.





TEXT 58





sundara, rājāra putra-śyāmala-varaṇa



kiśora vayasa, dīrgha kamala-nayana



SYNONYMS



*sundara*-beautiful; *rājāra putra*-the son of the King; *śyāmala*-varaṇa-blackish complexion; *kiśora vayasa*-the age just before youth; *dīrgha*-long; *kamala*-nayana-lotus eyes.



TRANSLATION



The prince, just entering upon his youth, was very beautiful. He was blackish in complexion and had large lotus eyes.





TEXT 59





pītāmbara, dhare aṅge ratna-ābharaṇa



śrī-kṛṣṇa-smaraṇe teṅha hailā 'uddīpana'



SYNONYMS



*pīta*-ambara-dressed in yellow cloth; *dhare*-carries; *aṅge*-on the body; *ratna-ābharaṇa*-ornaments of jewels; *śrī-kṛṣṇa-smaraṇe*-for remembering Śrī Kṛṣṇa; *teṅha*-he; *hailā*-was; *uddīpana*-stimulation.



TRANSLATION



The prince was dressed in yellow cloth, and there were jeweled ornaments decorating his body. Therefore anyone who saw him would remember Lord Kṛṣṇa.





TEXT 60





tāṅre dekhi, mahāprabhura kṛṣṇa-smṛti haila



premāveśe tāṅre mili' kahite lāgila



SYNONYMS



*tāṅre dekhi*-seeing him; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *kṛṣṇa*-smṛti-remembrance of Kṛṣṇa; *haila*-there was; *prema-āveśe*-in ecstatic love; *tāṅre*-him; *mili'*-meeting; *kahite lāgila*-began to say.



TRANSLATION



Seeing the boy, Śrī Caitanya Mahāprabhu immediately remembered Kṛṣṇa. Meeting the boy in ecstatic love, the Lord began to speak.





TEXT 61





ei-mahā-bhāgavata, yāṅhāra darśane



vrajendra-nandana-smṛti haya sarva-jane



SYNONYMS



*ei*-here is; *mahā-bhāgavata*-a first-class devotee; *yāṅhāra darśane*-by the sight of whom; *vrajendra-nandana*-of the son of the King of Vraja; *smṛti*-remembrance; *haya*-becomes; *sarva-jane*-for everyone.



TRANSLATION



"Here is a great devotee," Śrī Caitanya Mahāprabhu said. "Upon seeing him, everyone can remember the Supreme Personality of Godhead, Kṛṣṇa, son of Mahārāja Nanda."



PURPORT



On his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that a materialist mistakenly accepts the body and mind as the source of material enjoyment. In other words, a materialist accepts the bodily conception of life. Śrī Caitanya Mahāprabhu did not regard the son of Mahārāja Pratāparudra with the idea that he was a materialist, being the son of a materialist. Nor did He consider Himself the enjoyer. Māyāvādī philosophers make a great mistake by assuming that the sac-cid-ānanda-vigraha, the transcendental form of the Lord, is like a material body. However, there is no material contamination in transcendence, nor is there any possibility of imagining a spirituality in matter. One cannot accept matter as spirit. As indicated by the technical words bhauma ijya-dhīḥ (Bhāg. 10.84.13), materialistic Māyāvādīs imagine the form of God in matter, although according to their imagination, God is unlimitedly formless. This is simply mental speculation. Even though Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, He placed Himself in the position of a gopī. He also accepted the King's son directly as the son of Mahārāja Nanda, Vrajendra-nandana Hari. This is perfect vision according to the direction of the Vedic culture, as confirmed in Śrīmad *Bhagavad-gītā* (paṇḍitāḥ sama-darśinaḥ). Such acceptance of the Absolute Truth according to Vaiṣṇava philosophy is explained in both the Muṇḍaka Upaniṣad (3.2.3) and the Kaṭha Upaniṣad (1.2.23) in the following words:





nāyam ātmā pravacanena labhyo

na medhayā na bahunā śrutena

yam evaiṣa vṛṇute tena labhyas

tasyaiṣa ātmā vivṛṇute tanūṁ svām



"The Supreme Lord is not obtained by expert explanations, by vast intelligence, nor even by much hearing. He is obtained only by one whom He Himself chooses. To such a person He manifests His own form."





The living entity is entangled in material existence due to his lack of such spiritual vision. Śrīla Bhaktivinoda Ṭhākura has sung in his Kalyāṇa-kalpataru: saṁsāre āsiyā prakṛti bhajiyā 'puruṣa' abhimāne mari. When the living entity comes to the material world, he thinks himself the enjoyer. Thus he becomes more and more entangled.





TEXT 62





kṛtārtha ha-ilāṅa āmi iṅhāra daraśane



eta bali' punaḥ tāre kaila āliṅgane



SYNONYMS



*kṛta*-artha ha-ilāṅa-have become very much obligated; *āmi*-I; *iṅhāra*-of this boy; *daraśane*-by seeing; *eta bali'*-saying this; *punaḥ*-again; *tāre*-him; *kaila*-did; *āliṅgane*-embrace.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "I have become very much obligated just by seeing this boy." After saying this, the Lord again embraced the prince.





TEXT 63





prabhu-sparśe rāja-putrera haila premāveśa



sveda, kampa, aśru, stambha, pulaka viśeṣa



SYNONYMS



*prabhu*-sparśe-because of being touched by the Lord; *rāja-putrera*-of the King's son; *haila*-there was; *prema-āveśa*-ecstatic love; *sveda*-perspiration; *kampa*-trembling; *aśru*-tears; *stambha*-being stunned; *pulaka*-jubilation; *viśeṣa*-specifically.



TRANSLATION



As soon as the prince was touched by Lord Śrī Caitanya Mahāprabhu, symptoms of ecstatic love immediately manifested themselves in his body. These symptoms included perspiration, trembling, tears, being stunned and jubilation.





TEXT 64





'kṛṣṇa' 'kṛṣṇa' kahe, nāce, karaye rodana



tāṅra bhāgya dekhi' ślāghā kare bhakta-gaṇa



SYNONYMS



*kṛṣṇa kṛṣṇa*-O Kṛṣṇa, O Kṛṣṇa; *kahe*-chants; *nāce*-dances; *karaye*-does; *rodana*-crying; *tāṅra*-his; *bhāgya*-fortune; *dekhi'*-seeing; *ślāghā*-praise; *kare*-do; *bhakta-gaṇa*-all the devotees.



TRANSLATION



The boy began to cry and dance, and he chanted, "Kṛṣṇa! Kṛṣṇa!" Upon seeing his bodily symptoms and his chanting and dancing, all the devotees praised him for his great spiritual fortune.





TEXT 65





tabe mahāprabhu tāṅre dhairya karāila



nitya āsi' āmāya miliha-ei ājñā dila



SYNONYMS



*tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-the boy; *dhairya*-patient; *karāila*-caused to be; *nitya*-daily; *āsi'*-coming; *āmāya*-Me; *miliha*-meet; *ei ājñā*-this order; *dila*-gave.



TRANSLATION



At that time, Śrī Caitanya Mahāprabhu calmed the youth and ordered him to come there daily to meet Him.





TEXT 66





vidāya hañā rāya āila rāja-putre lañā



rājā sukha pāila putrera ceṣṭā dekhiyā



SYNONYMS



*vidāya hañā*-taking leave; *rāya*-Rāmānanda Rāya; *āila*-came back; *rāja*-putre lañā-taking the King's son; *rājā*-the King; *sukha pāila*-felt great happiness; *putrera*-of his son; *ceṣṭā*-activities; *dekhiyā*-seeing.



TRANSLATION



Rāmānanda Rāya and the boy then departed from Śrī Caitanya Mahāprabhu, and Rāmānanda took him back to the King's palace. The King was very happy when he heard of his son's activities.





TEXT 67





putre āliṅgana kari' premāviṣṭa hailā



sākṣāt paraśa yena mahāprabhura pāilā



SYNONYMS



*putre*-his son; *āliṅgana*-embracing; *kari'*-doing; *prema-āviṣṭa hailā*-he became ecstatic; *sākṣāt*-directly; *paraśa*-touch; *yena*-as if; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *pāilā*-he got.



TRANSLATION



Just by embracing his son, the King was filled with ecstatic love, just as if he had touched Śrī Caitanya Mahāprabhu directly.





TEXT 68





sei haite bhāgyavān rājāra nandana



prabhu-bhakta-gaṇa-madhye hailā eka-jana



SYNONYMS



*sei haite*-from that day; *bhāgyavān*-the most fortunate; *rājāra nandana*-the son of the King; *prabhu*-bhakta-gaṇa-madhye-among the intimate devotees of the Lord; *hailā*-became; *eka-jana*-one of them.



TRANSLATION



From then on, the fortunate prince was one of the most intimate devotees of the Lord.



PURPORT



In this regard, Śrīla Prabodhānanda Sarasvatī writes: yat-kāruṇya-kaṭākṣa-vaibhava-vatām. If Śrī Caitanya Mahāprabhu simply glanced at someone for a moment, that person immediately turned into one of the most confidential devotees of the Lord. The prince came to see the Lord for the first time, but by the Lord's mercy the boy immediately became a topmost devotee. This was not in theory but in practice. We cannot apply the nagna-mātṛkā-nyāya formula. This states that if one's mother was naked in her childhood, she should continue to remain naked, even though she has become a mother of so many children. If a person is actually blessed by the mercy of the Lord, he can immediately become a topmost devotee of the Lord. The logic of nagna-mātṛkā states that if a person is not elevated on such and such a date, he cannot become an exalted devotee overnight, as it were. This particular instance offers evidence to contradict that theory. On the previous day, the boy was simply an ordinary prince, and the next day he was counted as one of the topmost devotees of the Lord. This was all made possible by the causeless mercy of the Lord. The Lord is omnipotent, all-powerful and almighty, and He can act as He likes.





TEXT 69





ei-mata mahāprabhu bhakta-gaṇa-saṅge



nirantara krīḍā kare saṅkīrtana-raṅge



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhakta-gaṇa-saṅge*-in the society of His pure devotees; *nirantara*-constantly; *krīḍā kare*-performs pastimes; *saṅkīrtana-raṅge*-in the course of His saṅkīrtana movement.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu acts in the society of His pure devotees, performing His pastimes and spreading the saṅkīrtana movement.





TEXT 70





ācāryādi bhakta kare prabhure nimantraṇa



tāhāṅ tāhāṅ bhikṣā kare lañā bhakta-gaṇa



SYNONYMS



*ācārya-ādi*-headed by Advaita Ācārya; *bhakta*-devotees; *kare*-do; *prabhure*-unto Śrī Caitanya Mahāprabhu; *nimantraṇa*-invitation; *tāhāṅ tāhāṅ*-here and there; *bhikṣā kare*-takes His lunch; *lañā*-taking; *bhakta-gaṇa*-all the devotees.



TRANSLATION



Some of the prominent devotees like Advaita Ācārya used to invite Śrī Caitanya Mahāprabhu to take His meals at their homes. The Lord accepted such invitations accompanied by His devotees.





TEXT 71





ei-mata nānā raṅge dina kata gela



jagannāthera ratha-yātrā nikaṭa ha-ila



SYNONYMS



*ei-mata*-in this way; *nānā raṅge*-in great jubilation; *dina kata*-some days; *gela*-passed; *jagannāthera*-of Lord Śrī Jagannātha; *ratha-yātrā*-the car festival; *nikaṭa ha*-ila-became nearer.



TRANSLATION



In this way, the Lord passed some days in great jubilation. Then the car festival of Lord Jagannātha approached.





TEXT 72





prathamei kāśī-miśre prabhu bolāila



paḍichā-pātra, sārvabhaume bolāñā ānila



SYNONYMS



*prathamei*-in the beginning; *kāśī*-miśre-Kāśī Miśra; *prabhu*-Śrī Caitanya Mahāprabhu; *bolāila*-called for; *paḍichā-pātra*-the superintendent of the temple; *sārvabhaume*-Sārvabhauma Bhaṭṭācārya; *bolāñā*-calling; *ānila*-brought.



TRANSLATION



Śrī Caitanya Mahāprabhu first of all called for Kāśī Miśra, then for the superintendent of the temple, then for Sārvabhauma Bhaṭṭācārya.





TEXT 73





tina-jana-pāśe prabhu hāsiyā kahila



guṇḍicā-mandira-mārjana-sevā māgi' nila



SYNONYMS



*tina-jana-pāśe*-in the presence of the three persons; *prabhu*-the Lord; *hāsiyā*-smiling; *kahila*-said; *guṇḍicā-mandira-mārjana*-of washing the temple known as Guṇḍicā; *sevā*-service; *māgi' nila*-obtained by begging.



TRANSLATION



When these three people came before the Lord, He begged them for permission to wash the temple known as Guṇḍicā.



PURPORT



The Guṇḍicā temple is situated two miles northeast of the Jagannātha temple. At the time of the Ratha-yātrā festival, Lord Jagannātha goes to the Guṇḍicā temple from His original temple and stays there for one week. After one week, He returns to His original temple. It is understood by hearsay that the wife of Indradyumna, the King who established the Jagannātha temple, was known as Guṇḍicā. There is also mention of the name of the Guṇḍicā temple in authoritative scripture. The area of the Guṇḍicā temple is estimated to be 288 cubits by 215 cubits. The main temple inside is about 36 cubits by 30 cubits, and the kīrtana hall is 32 cubits by 30 cubits.





TEXT 74





paḍichā kahe,-āmi-saba sevaka tomāra



ye tomāra icchā sei kartavya āmāra



SYNONYMS



*paḍichā kahe*-the superintendent said; *āmi-saba*-we are all; *sevaka tomāra*-Your servants; *ye tomāra*-whatever Your; *icchā*-desire; *sei*-that; *kartavya āmāra*-our duty.



TRANSLATION



Upon hearing the Lord's request for them to wash the Guṇḍicā temple, the paḍichā, the superintendent of the temple, said, "My dear sir, we are all Your servants. Whatever You desire is our duty to perform.





TEXT 75





viśeṣe rājāra ājñā hañāche āmāre



prabhura ājñā yei, sei śīghra karibāre



SYNONYMS



*viśeṣe*-specifically; *rājāra*-of the King; *ājñā*-order; *hañāche*-there is; *āmāre*-upon me; *prabhura*-of Your Lordship; *ājñā*-order; *yei*-whatever; *sei*-that; *śīghra karibāre*-to execute without delay.



TRANSLATION



"The King gave a special order for me to do without delay whatever Your Lordship orders.





TEXT 76





tomāra yogya sevā nahe mandira-mārjana



ei eka līlā kara, ye tomāra mana



SYNONYMS



*tomāra*-of You; *yogya*-befitting; *sevā*-service; *nahe*-not; *mandira*-mārjana-washing the temple; *ei*-this; *eka*-one; *līlā*-pastime; *kara*-You perform; *ye tomāra mana*-as You like.



TRANSLATION



"My dear Lord, washing the temple is not service befitting You. Nonetheless, if You wish to do so, it is to be accepted as one of Your pastimes.





TEXT 77





kintu ghaṭa, sammārjanī bahuta cāhiye



ājñā deha-āji saba ihāṅ āni diye



SYNONYMS



*kintu*-but; *ghaṭa*-waterpots; *sammārjanī*-brooms; *bahuta*-many; *cāhiye*-You require; *ājñā deha*-just order; *āji*-immediately today; *saba*-everything; *ihāṅ*-here; *āni diye*-I shall bring and deliver.



TRANSLATION



"To wash the temple, You need many waterpots and brooms. Therefore order me. I can immediately bring all these things to You."





TEXT 78





nūtana eka-śata ghaṭa, śata sammārjanī



paḍichā āniyā dila prabhura icchā jāni'



SYNONYMS



*nūtana*-new; *eka-śata*-one hundred; *ghaṭa*-waterpots; *śata*-hundred; *sammārjanī*-brooms; *paḍichā*-the superintendent; *āniyā*-bringing; *dila*-delivered; *prabhura*-of the Lord; *icchā*-the desire; *jāni'*-knowing.



TRANSLATION



As soon as the superintendent understood the desire of the Lord, he immediately delivered a hundred new waterpots and a hundred brooms for sweeping the temple.





TEXT 79





āra dine prabhāte lañā nija-gaṇa



śrī-haste sabāra aṅge lepilā candana



SYNONYMS



*āra dine*-on the next day; *prabhāte*-in the morning; *lañā*-taking; *nija*-gaṇa-His personal devotees; *śrī-haste*-by His own hand; *sabāra aṅge*-on everyone's body; *lepilā candana*-smeared pulp of sandalwood.



TRANSLATION



The next day, early in the morning, the Lord took His personal associates with Him and, with His own hand, smeared sandalwood pulp on their bodies.





TEXT 80





śrī-haste dila sabāre eka eka mārjanī



saba-gaṇa lañā prabhu calilā āpani



SYNONYMS



*śrī-haste*-by His own hand; *dila*-delivered; *sabāre*-unto every one of them; *eka eka*-one by one; *mārjanī*-a broom; *saba-gaṇa*-all the associates; *lañā*-taking; *prabhu*-Śrī Caitanya Mahāprabhu; *calilā*-went; *āpani*-personally.



TRANSLATION



He then gave each devotee a broom with His own hand, and taking all of them personally with Him, the Lord went to Guṇḍicā.





TEXT 81





guṇḍicā-mandire gelā karite mārjana



prathame mārjanī lañā karila śodhana



SYNONYMS



*guṇḍicā-mandire*-to the temple known as Guṇḍicā; *gelā*-went; *karite*-to do; *mārjana*-washing; *prathame*-in the first instance; *mārjanī*-the brooms; *lañā*-taking; *karila*-did; *śodhana*-cleansing.



TRANSLATION



In this way the Lord and His associates went to cleanse the Guṇḍicā temple. At first they cleansed the temple with the brooms.





TEXT 82





bhitara mandira upara,-sakala mājila



siṁhāsana māji' punaḥ sthāpana karila



SYNONYMS



*bhitara mandira*-of the interior of the temple; *upara*-the ceiling; *sakala mājila*-cleansed everything; *siṁhāsana*-the sitting place of the Lord; *māji'*-cleansing; *punaḥ*-again; *sthāpana*-setting down; *karila*-did.



TRANSLATION



The Lord cleansed everything inside the temple very nicely, including the ceiling. He then took up the sitting place [siṁhāsana], cleansed it and again put it in its original place.





TEXT 83





choṭa-baḍa-mandira kaila mārjana-śodhana



pāche taiche śodhila śrī-jagamohana



SYNONYMS



*choṭa-baḍa-mandira*-all the small and big temples; *kaila*-did; *mārjana-śodhana*-proper cleansing; *pāche*-thereafter; *taiche*-in the similar way; *śodhila*-cleansed; *śrī-jagamohana*-the place between the original temple and the kīrtana hall.



TRANSLATION



Thus the Lord and His companions cleansed and swept all the temple's buildings, big and small, and finally cleansed the area between the temple and the kīrtana hall.





TEXT 84





cāri-dike śata bhakta sammārjanī-kare



āpani śodhena prabhu, śikhā'na sabāre



SYNONYMS



*cāri-dike*-all around; *śata*-hundreds of; *bhakta*-devotees; *sammārjanī*-kare-do the cleansing work; *āpani*-personally; *śodhena*-cleanses; *prabhu*-the Lord; *śikhā'na sabāre*-teaching all others.



TRANSLATION



Indeed, hundreds of devotees were engaged in cleansing all around the temple, and Śrī Caitanya Mahāprabhu was personally carrying out the operation just to instruct others.





TEXT 85





premollāse śodhena, layena kṛṣṇa-nāma



bhakta-gaṇa 'kṛṣṇa' kahe, kare nija-kāma



SYNONYMS



*prema-ullāse*-in great jubilation; *śodhena*-cleanses; *layena*-chants; *kṛṣṇa*-Hare Kṛṣṇa; *nāma*-name; *bhakta-gaṇa*-the devotees; *kṛṣṇa kahe*-chant Kṛṣṇa; *kare*-do; *nija*-kāma-their own duty.



TRANSLATION



Śrī Caitanya Mahāprabhu washed and cleansed the temple in great jubilation, chanting the holy name of Lord Kṛṣṇa all the time. Similarly, all the devotees were also chanting and at the same time performing their respective duties.





TEXT 86





dhūli-dhūsara tanu dekhite śobhana



kāhāṅ kāhāṅ aśru-jale kare sammārjana



SYNONYMS



*dhūli*-dust; *dhūsara*-dirt; *tanu*-body; *dekhite*-to see; *śobhana*-very beautiful; *kāhāṅ kāhāṅ*-somewhere; *aśru*-jale-with tears; *kare*-does; *sammārjana*-washing.



TRANSLATION



The entire beautiful body of the Lord was covered with dust and dirt. In this way it became transcendentally beautiful. At times, when cleansing the temple, the Lord shed tears, and in some places He even cleansed with those tears.





TEXT 87





bhoga-mandira śodhana kari' śodhila prāṅgaṇa



sakala āvāsa krame karila śodhana



SYNONYMS



*bhoga-mandira*-the place where food is placed; *śodhana kari'*-cleansing; *śodhila prāṅgaṇa*-cleansed the yard; *sakala*-all; *āvāsa*-residential places; *krame*-one after another; *karila śodhana*-cleansed.



TRANSLATION



After this, the place where the Deity's food was kept [bhoga-mandira] was cleansed. Then the yard was cleansed, and then all the residential quarters, one after the other.





TEXT 88





tṛṇa, dhūli, jhiṅkura, saba ekatra kariyā



bahirvāse lañā phelāya bāhira kariyā



SYNONYMS



*tṛṇa*-straws; *dhūli*-dust; *jhiṅkura*-grains of sand; *saba*-all; *ekatra*-in one place; *kariyā*-combining; *bahirvāse lañā*-taking on His personal cloth; *phelāya*-throws; *bāhira kariyā*-outside.



TRANSLATION



After Śrī Caitanya Mahāprabhu collected all the straw, dust and grains of sand in one place, He gathered it all in His cloth and threw it outside.





TEXT 89





ei-mata bhakta-gaṇa kari' nija-vāse



tṛṇa, dhūli bāhire phelāya parama hariṣe



SYNONYMS



*ei*-mata-similarly; *bhakta-gaṇa*-all the devotees; *kari'*-doing; *nija-vāse*-in their own cloths; *tṛṇa*-straw; *dhūli*-dust; *bāhire phelāya*-throw outside; *parama hariṣe*-with great jubilation.



TRANSLATION



Following the example of Śrī Caitanya Mahāprabhu, all the devotees, in great jubilation, began to gather straws and dust with their own cloths and throw them outside the temple.





TEXT 90





prabhu kahe,-ke kata kariyācha sammārjana



tṛṇa, dhūli dekhilei jāniba pariśrama



SYNONYMS



*prabhu kahe*-the Lord said; *ke*-every one of you; *kata*-how much; *kariyācha*-have done; *sammārjana*-cleansing; *tṛṇa*-straw; *dhūli*-dust; *dekhilei*-when I see; *jāniba*-I can understand; *pariśrama*-how much you have labored.



TRANSLATION



The Lord then told the devotees, "I can tell how much you have labored and how well you have cleansed the temple simply by seeing all the straw and dust you have collected outside."





TEXT 91





sabāra jhyāṅṭāna bojhā ekatra karila



sabā haite prabhura bojhā adhika ha-ila



SYNONYMS



*sabāra*-of all; *jhyāṅṭāna*-the dirt collected; *bojhā*-load; *ekatra*-combined in one place; *karila*-made; *sabā haite*-than all of them; *prabhura bojhā*-the pile of dirt collected by Śrī Caitanya Mahāprabhu; *adhika ha-ila*-was greater.



TRANSLATION



Even though all the devotees collected dirt in one pile, the dirt collected by Śrī Caitanya Mahāprabhu was much greater.





TEXT 92





ei-mata abhyantara karila mārjana



punaḥ sabākāre dila kariyā vaṇṭana



SYNONYMS



*ei-mata*-in this way; *abhyantara*-inside; *karila*-did; *mārjana*-cleansing; *punaḥ*-again; *sabākāre*-to all of them; *dila*-gave; *kariyā vaṇṭana*-allotting areas.



TRANSLATION



After the inside of the temple was cleansed, the Lord again allotted areas for the devotees to cleanse.





TEXT 93





sūkṣma dhūli, tṛṇa, kāṅkara, saba karaha dūra



bhāla-mate śodhana karaha prabhura antaḥpura



SYNONYMS



*sūkṣma dhūli*-fine dust; *tṛṇa*-straw; *kāṅkara*-grains of sand; *saba*-all; *karaha*-do; *dūra*-away; *bhāla-mate*-very well; *śodhana*-cleansing; *karaha*-do; *prabhura*-of the Lord; *antaḥpura*-inside.



TRANSLATION



The Lord then ordered everyone to cleanse the inside of the temple very perfectly by taking finer dust, straws and grains of sand and throwing them outside.





TEXT 94





saba vaiṣṇava lañā yabe dui-bāra śodhila



dekhi' mahāprabhura mane santoṣa ha-ila



SYNONYMS



*saba*-all; *vaiṣṇava*-devotees; *lañā*-taking; *yabe*-when; *dui-bāra*-for the second time; *śodhila*-cleansed; *dekhi'*-seeing; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *mane*-in the mind; *santoṣa*-satisfaction; *ha*-ila-there was.



TRANSLATION



After Śrī Caitanya Mahāprabhu and all the Vaiṣṇavas cleansed the temple for the second time, Śrī Caitanya Mahāprabhu was very happy to see the cleansing work.





TEXT 95





āra śata jana śata ghaṭe jala bhari'



prathamei lañā āche kāla apekṣā kari'



SYNONYMS



*āra*-other; *śata jana*-about one hundred men; *śata ghaṭe*-in a hundred waterpots; *jala*-water; *bhari'*-filling; *prathamei*-in the first instance; *lañā*-taking; *āche*-were; *kāla*-the time; *apekṣā kari'*-awaiting.



TRANSLATION



While the temple was being swept, about a hundred men stood ready with filled waterpots, and they simply awaited the Lord's order to throw the water from them.





TEXT 96





'jala āna' bali' yabe mahāprabhu kahila



tabe śata ghaṭa āni' prabhu-āge dila



SYNONYMS



*jala āna*-bring water; *bali'*-saying; *yabe*-when; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kahila*-ordered; *tabe*-at that time; *śata ghaṭa*-one hundred pots; *āni'*-bringing; *prabhu-āge*-before the Lord; *dila*-delivered.



TRANSLATION



As soon as Śrī Caitanya Mahāprabhu called for water, all the men immediately brought the hundred waterpots, which were completely filled, and delivered them before the Lord.





TEXT 97





prathame karila prabhu mandira prakṣālana



ūrdhva-adho bhitti, gṛha-madhya, siṁhāsana



SYNONYMS



*prathame*-in the first instance; *karila*-did; *prabhu*-Śrī Caitanya Mahāprabhu; *mandira prakṣālana*-washing of the temple; *ūrdhva*-on the ceiling; *adhaḥ*-on the floor; *bhitti*-walls; *gṛha*-madhya-within the home; *siṁhāsana*-the sitting place of the Lord.



TRANSLATION



In this way, Śrī Caitanya Mahāprabhu first washed the main temple and then thoroughly washed the ceiling, the walls, the floor, the sitting place [siṁhāsana] and everything else within the room.





TEXT 98





khāparā bhariyā jala ūrdhve cālāila



sei jale ūrdhva śodhi bhitti prakṣālila



SYNONYMS



*khāparā*-basin; *bhariyā*-filling; *jala*-water; *ūrdhve*-on the ceiling; *cālāila*-began to throw; *sei jale*-with that water; *ūrdhva śodhi*-washing the ceiling; *bhitti*-walls and floor; *prakṣālila*-washed.



TRANSLATION



Śrī Caitanya Mahāprabhu Himself and His devotees began to throw water onto the ceiling. When this water fell, it washed the walls and floor.





TEXT 99





śrī-haste karena siṁhāsanera mārjana



prabhu āge jala āni' deya bhakta-gaṇa



SYNONYMS



*śrī*-haste-with His own hand; *karena*-does; *siṁhāsanera mārjana*-washing of the sitting place of the Lord; *prabhu āge*-before the Lord; *jala*-water; *āni'*-bringing; *deya*-deliver; *bhakta-gaṇa*-all devotees.



TRANSLATION



Then Śrī Caitanya Mahāprabhu began to wash the sitting place of Lord Jagannātha with His own hands, and all the devotees began to bring water to the Lord.





TEXT 100





bhakta-gaṇa kare gṛha-madhya prakṣālana



nija nija haste kare mandira mārjana



SYNONYMS



*bhakta*-gaṇa-devotees; *kare*-do; *gṛha*-madhya-within the room; *prakṣālana*-washing; *nija nija*-each one of them; *haste*-in the hand; *kare*-does; *mandira mārjana*-cleansing of the temple.



TRANSLATION



All the devotees within the temple began to wash. Each one had a broom in his hand, and in this way they cleansed the temple of the Lord.





TEXT 101





keha jala āni' deya mahāprabhura kare



keha jala deya tāṅra caraṇa-upare



SYNONYMS



*keha*-someone; *jala āni'*-bringing water; *deya*-delivers; *mahāprabhura kare*-to the hand of Śrī Caitanya Mahāprabhu; *keha*-someone; *jala deya*-pours water; *tāṅra*-His; *caraṇa*-upare-on the lotus feet.



TRANSLATION



Someone brought water to pour into the hands of Śrī Caitanya Mahāprabhu, and someone poured water on His lotus feet.





TEXT 102





keha lukāñā kare sei jala pāna



keha māgi' laya, keha anye kare dāna



SYNONYMS



*keha*-someone; *lukāñā*-concealing himself; *kare*-does; *sei jala*-of that water; *pāna*-drinking; *keha*-someone; *māgi' laya*-begging, takes; *keha*-another; *anye*-to another; *kare*-gives; *dāna*-in charity.



TRANSLATION



The water that fell from the lotus feet of Śrī Caitanya Mahāprabhu was drunk by someone who hid himself. Someone else begged for that water, and another person was giving that water in charity.





TEXT 103





ghara dhui' praṇālikāya jala chāḍi' dila



sei jale prāṅgaṇa saba bhariyā rahila



SYNONYMS



*ghara dhui'*-washing the room; *praṇālikāya*-unto the outlet; *jala*-water; *chāḍi' dila*-let go; *sei jale*-by that water; *prāṅgaṇa*-the yard; *saba*-all; *bhariyā*-filled; *rahila*-remained.



TRANSLATION



After the room was washed, the water was let out through an outlet, and it then flowed and filled the yard outside.





TEXT 104





nija-vastre kaila prabhu gṛha sammārjana



mahāprabhu nija-vastre mājila siṁhāsana



SYNONYMS



*nija-vastre*-by His own garment; *kaila*-did; *prabhu*-Śrī Caitanya Mahāprabhu; *gṛha*-room; *sammārjana*-mopping; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *nija-vastre*-by His own garment; *mājila*-polished; *siṁhāsana*-throne.



TRANSLATION



The Lord mopped the rooms with His own clothes, and He polished the throne with them also.





TEXT 105





śata ghaṭa jale haila mandira mārjana



mandira śodhiyā kaila-yena nija mana



SYNONYMS



*śata*-one hundred; *ghaṭa*-of waterpots; *jale*-by the water; *haila*-became; *mandira*-the temple; *mārjana*-cleansed; *mandira*-the temple; *śodhiyā*-cleansing; *kaila*-did; *yena*-as if; *nija mana*-his own mind.



TRANSLATION



In this way all the rooms were cleansed with a hundred waterpots. After the rooms had been cleansed, the minds of the devotees were as clean as the rooms.





TEXT 106





nirmala, śītala, snigdha karila mandire



āpana-hṛdaya yena dharila bāhire



SYNONYMS



*nirmala*-purified; *śītala*-cool; *snigdha*-pleasing; *karila*-made; *mandire*-the temple; *āpana*-hṛdaya-own heart; *yena*-as if; *dharila*-kept; *bāhire*-outside.



TRANSLATION



When the temple was cleansed, it was purified, cool and pleasing, just as if the Lord's own pure mind had appeared.





TEXT 107





śata śata jana jala bhare sarovare



ghāṭe sthāna nāhi, keha kūpe jala bhare



SYNONYMS



*śata śata jana*-hundreds of men; *jala bhare*-draw water; *sarovare*-from the lake; *ghāṭe*-on the bank; *sthāna*-place; *nāhi*-there is not; *keha*-someone; *kūpe*-from the well; *jala bhare*-draws the water.



TRANSLATION



Since hundreds of men were engaged in bringing water from the lake, there was no place to stand on the banks. Consequently someone began to draw water from a well.





TEXT 108





pūrṇa kumbha lañā āise śata bhakta-gaṇa



śūnya ghaṭa lañā yāya āra śata jana



SYNONYMS



*pūrṇa kumbha*-a filled waterpot; *lañā*-taking; *āise*-come; *śata bhakta*-gaṇa-hundreds of devotees; *śūnya ghaṭa*-an empty waterpot; *lañā*-taking back; *yāya*-go; *āra*-another; *śata jana*-hundreds of men.



TRANSLATION



Hundreds of devotees brought water in the pots, and hundreds took the empty pots away to fill them up again.





TEXT 109





nityānanda, advaita, svarūpa, bhāratī, purī



iṅhā vinu āra saba āne jala bhari'



SYNONYMS



*nityānanda*-Nityānanda Prabhu; *advaita*-Advaita Ācārya; *svarūpa*-Svarūpa Dāmodara; *bhāratī*-Brahmānanda Bhāratī; *purī*-Paramānanda Purī; *iṅhā*-these; *vinu*-except; *āra*-others; *saba*-all; *āne*-bring; *jala*-water; *bhari'*-filling up.



TRANSLATION



With the exception of Nityānanda Prabhu, Advaita Ācārya, Svarūpa Dāmodara, Brahmānanda Bhāratī and Paramānanda Purī, everyone was engaged in filling the waterpots and bringing them there.





TEXT 110





ghaṭe ghaṭe ṭheki' kata ghaṭa bhāṅgi' gela



śata śata ghaṭa loka tāhāṅ lañā āila



SYNONYMS



*ghaṭe ghaṭe ṭheki'*-when there was a collision between one pot and another; *kata*-so many; *ghaṭa*-pots; *bhāṅgi' gelā*-became broken; *śata śata*-hundreds of; *ghaṭa*-pots; *loka*-people; *tāhāṅ*-there; *lañā*-bringing; *āila*-came.



TRANSLATION



Many of the waterpots were broken when people collided with one another, and hundreds of men had to bring new waterpots to fill.





TEXT 111





jala bhare, ghara dhoya, kare hari-dhvani



'kṛṣṇa' 'hari' dhvani vinā āra nāhi śuni



SYNONYMS



*jala bhare*-they were drawing water; *ghara dhoya*-washing the rooms; *kare hari*-dhvani-chanting the holy name of Hari; *kṛṣṇa*-Lord Kṛṣṇa; *hari*-the holy name of Hari; *dhvani*-vibration; *vinā*-except; *āra*-anything else; *nāhi*-there was not; *śuni*-hearing.



TRANSLATION



Some people were filling the pots, and others were washing the rooms, but everyone was engaged in chanting the holy name of Kṛṣṇa and Hari.





TEXT 112





'kṛṣṇa' 'kṛṣṇa' kahi' kare ghaṭera prārthana



'kṛṣṇa' 'kṛṣṇa' kahi' kare ghaṭa samarpaṇa



SYNONYMS



*kṛṣṇa kṛṣṇa kahi'*-while chanting "Kṛṣṇa, Kṛṣṇa"; *kare*-do; *ghaṭera*-for the waterpots; *prārthana*-begging; *kṛṣṇa kṛṣṇa*-the holy name of Lord Kṛṣṇa; *kahi'*-chanting; *kare*-does; *ghaṭa*-of the waterpots; *samarpaṇa*-delivery.



TRANSLATION



One person begged for a waterpot by chanting the holy names "Kṛṣṇa, Kṛṣṇa," and another delivered a pot while chanting "Kṛṣṇa, Kṛṣṇa."





TEXT 113





yei yei kahe, sei kahe kṛṣṇa-nāme



kṛṣṇa-nāma ha-ila saṅketa saba-kāme



SYNONYMS



*yei yei kahe*-anyone who was speaking; *sei*-he; *kahe*-says; *kṛṣṇa-nāme*-by uttering the holy name of Kṛṣṇa; *kṛṣṇa-nāma ha-ila*-the holy name of Kṛṣṇa became; *saṅketa*-indication; *saba-kāme*-for everyone who wanted something.



TRANSLATION



Whenever anyone had to speak, he did so by uttering the holy name of Kṛṣṇa. Consequently, the holy name of Kṛṣṇa became an indication for everyone who wanted something.





TEXT 114





premāveśe prabhu kahe 'kṛṣṇa' 'kṛṣṇa'-nāma



ekale premāveśe kare śata-janera kāma



SYNONYMS



*prema-āveśe*-in ecstatic love; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kahe*-says; *kṛṣṇa kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *ekale*-alone; *prema-āveśe*-in ecstatic love; *kare*-does; *śata-janera kāma*-the work of hundreds of men.



TRANSLATION



As Śrī Caitanya Mahāprabhu was vibrating the holy name of Kṛṣṇa in ecstatic love, He Himself was performing the work of hundreds of men.





TEXT 115





śata-haste karena yena kṣālana-mārjana



pratijana-pāśe yāi' karāna śikṣana



SYNONYMS



*śata*-haste-with one hundred hands; *karena*-He does; *yena*-as if; *kṣālana*-mārjana-rinsing and washing; *pratijana*-pāśe yāi'-going to the side of everyone; *karāna śikṣaṇa*-He was teaching them.



TRANSLATION



It appeared as though Śrī Caitanya Mahāprabhu were cleansing and washing with a hundred hands. He approached every devotee just to teach him how to work.





TEXT 116





bhāla karma dekhi' tāre kare prasaṁśana



mane nā milile kare pavitra bhartsana



SYNONYMS



*bhāla*-good; *karma*-work; *dekhi'*-seeing; *tāre*-to him; *kare*-does; *prasaṁśana*-praising; *mane*-in His mind; *nā*-not; *milile*-being approved; *kare*-He does; *pavitra*-purified, ungrudgingly; *bhartsana*-chastisement.



TRANSLATION



When He saw someone doing nicely, the Lord praised him, but if He saw that someone was not working to His satisfaction, He immediately chastised that person, not bearing him any grudge.





TEXT 117





tumi bhāla kariyācha, śikhāha anyere



ei-mata bhāla karma seho yena kare



SYNONYMS



*tumi*-you; *bhāla kariyācha*-have done well; *śikhāha anyere*-teach others; *ei-mata*-in this way; *bhāla karma*-good work; *seho*-he also; *yena*-so that; *kare*-performs.



TRANSLATION



The Lord would say, "You have done well. Please teach this to others so that they may act in the same way."





TEXT 118





e-kathā śuniyā sabe saṅkucita hañā



bhāla-mate karma kare sabe mana diyā



SYNONYMS



*e*-kathā śuniyā-hearing these words; *sabe*-all; *saṅkucita hañā*-being ashamed; *bhāla-mate*-very well; *karma kare*-do work; *sabe*-all; *mana diyā*-with attention.



TRANSLATION



As soon as they heard Śrī Caitanya Mahāprabhu say this, everyone became ashamed. Thus the devotees began to work with great attention.





TEXT 119





tabe prakṣālana kaila śrī-jagamohana



bhoga-mandira-ādi tabe kaila prakṣālana



SYNONYMS



*tabe*-thereafter; *prakṣālana*-washing; *kaila*-performed; *śrī-jagamohana*-in front of the temple; *bhoga-mandira*-the place where food is offered; *ādi*-all such places; *tabe*-then; *kaila prakṣālana*-washed.



TRANSLATION



They washed the Jagamohana area and then the place where food was kept. All other places were also washed.





TEXT 120





nāṭaśālā dhui' dhuila catvara-prāṅgaṇa



pākaśālā-ādi kari' karila prakṣālana



SYNONYMS



*nāṭa-śālā*-the meeting place; *dhui'*-washing; *dhuila*-washed; *catvara-prāṅgaṇa*-the yard and the raised sitting place; *pāka-śālā*-the kitchen; *ādi*-and so on; *kari'*-making; *karila prakṣālana*-washed.



TRANSLATION



In this way the meeting place was washed, the entire yard, the raised sitting places, the kitchen and every other room.





TEXT 121





mandirera catur-dik prakṣālana kaila



saba antaḥpura bhāla-mate dhoyāila



SYNONYMS



*mandirera*-the temple; *caturḥ-dik*-all around; *prakṣālana kaila*-washed; *saba*-all; *antaḥpura*-inside the rooms; *bhāla*-mate-with great care; *dhoyāila*-washed.



TRANSLATION



Thus all places around the temple were thoroughly washed within and without.





TEXT 122





hena-kāle gauḍīyā eka subuddhi sarala



prabhura caraṇa-yuge dila ghaṭa-jala



SYNONYMS



*hena*-kāle-at this time; *gauḍīyā*-Vaiṣṇava from Bengal; *eka*-one; *su-buddhi*-very intelligent; *sarala*-simple; *prabhura caraṇa*-yuge-on the lotus feet of the Lord; *dila*-poured; *ghaṭa-jala*-one potful of water.



TRANSLATION



After everything was thoroughly washed, a Vaiṣṇava from Bengal, who was very intelligent and simple, came and poured water on the lotus feet of the Lord.





TEXT 123





sei jala lañā āpane pāna kaila



tāhā dekhi' prabhura mane duḥkha roṣa haila



SYNONYMS



*sei jala*-that water; *lañā*-taking; *āpane*-personally; *pāna kaila*-drank; *tāhā dekhi'*-seeing that; *prabhura*-of the Lord; *mane*-in the mind; *duḥkha*-unhappiness; *roṣa*-anger; *haila*-there was.



TRANSLATION



The Gauḍīya Vaiṣṇava then took that water and drank it himself. Seeing that, Śrī Caitanya Mahāprabhu felt a little unhappy and was also outwardly angry.





TEXT 124





yadyapi gosāñi tāre hañāche santoṣa



dharma-saṁsthāpana lāgi' bāhire mahā-roṣa



SYNONYMS



*yadyapi*-although; *gosāñi*-the Lord; *tāre*-with him; *hañāche*-became; *santoṣa*-satisfied; *dharma-saṁsthāpana lāgi'*-for establishing the etiquette of religious principles; *bāhire*-externally; *mahā-roṣa*-very angry.



TRANSLATION



Although the Lord was certainly satisfied with him, He became angry externally in order to establish the etiquette of religious principles.





TEXT 125





śikṣā lāgi' svarūpe ḍāki' kahila tāṅhāre



ei dekha tomāra 'gauḍīyā'ra vyavahāre



SYNONYMS



*śikṣā lāgi'*-for instruction; *svarūpe*-unto Svarūpa Dāmodara; *ḍāki'*-calling; *kahila*-said; *tāṅhāre*-unto him; *ei dekha*-just see here; *tomāra*-your; *gauḍīyāra*-of this Vaiṣṇava from Bengal; *vyavahāre*-behavior.



TRANSLATION



The Lord then called for Svarūpa Dāmodara and told him, "Just see the behavior of your Bengali Vaiṣṇava.





TEXT 126





īśvara-mandire mora pada dhoyāila



sei jala āpani lañā pāna kaila



SYNONYMS



*īśvara-mandire*-in the temple of the Lord; *mora*-My; *pada*-feet; *dhoyāila*-washed; *sei jala*-that water; *āpani*-personally; *lañā*-taking; *pāna kaila*-drank.



TRANSLATION



"This person from Bengal has washed My feet within the temple of the Personality of Godhead. Not only that, but he has drunk the water himself.





TEXT 127





ei aparādhe mora kāhāṅ habe gati



tomāra 'gauḍīyā' kare eteka phaijati!



SYNONYMS



*ei aparādhe*-by such an offense; *mora*-of Me; *kāhāṅ*-where; *habe*-will be; *gati*-destination; *tomāra gauḍīyā*-your Bengali Vaiṣṇava; *kare*-does; *eteka*-such; *phaijati*-implication.



TRANSLATION



"I now do not know what My destination is because of this offense. Indeed, your Bengali Vaiṣṇava has greatly implicated Me."



PURPORT



It is significant that Śrī Caitanya Mahāprabhu told Svarūpa Dāmodara Gosvāmī that the Bengali Vaiṣṇava was "your Gauḍīya Vaiṣṇava." This means that all Gauḍīya Vaiṣṇavas who are followers of the Caitanya cult are subordinate to Svarūpa Dāmodara Gosvāmī. The paramparā system is very strictly observed by Gauḍīya Vaiṣṇavas. Śrī Caitanya Mahāprabhu's personal secretary was Svarūpa Dāmodara Gosvāmī. The next group of devotees was the six Gosvāmīs, then Kavirāja Gosvāmī. It is necessary to observe the paramparā system of the Caitanya cult. There are many offenses one can commit while serving the Lord, and these are described in the *Bhakti-rasāmṛta-sindhu*, *Hari-bhakti-vilāsa* and other books. According to the rules and regulations, no one should accept obeisances in the temple of the Lord before the Deity. Nor is it proper for a devotee to offer obeisances and touch the feet of the spiritual master before the Deity. This is considered an offense. Śrī Caitanya Mahāprabhu Himself was personally the Supreme Personality of Godhead; therefore it was not actually offensive to wash His lotus feet in the temple. However, because He was playing the part of an ācārya, the Lord considered Himself an ordinary human being. He also wanted to give instructions to ordinary human beings. The point is that even though one plays the part of a spiritual master, he should not accept obeisances or permit a disciple to wash his feet before the Deity. This is a matter of etiquette.





TEXT 128





tabe svarūpa gosāñi tāra ghāḍe hāta diyā



ḍhekā māri' purīra bāhira rākhilena lañā



SYNONYMS



*tabe*-thereafter; *svarūpa gosāñi*-Svarūpa Dāmodara Gosāñi; *tāra*-of him; *ghāḍe*-on the neck; *hāta diyā*-touching with the hand; *ḍhekā māri'*-pushing a little; *purīra bāhira*-out of the temple of Guṇḍicā Purī; *rākhilena*-kept; *lañā*-taking.



TRANSLATION



At this point Svarūpa Dāmodara Gosvāmī caught the Gauḍīya Vaiṣṇava by the neck and, giving him a little push, ejected him from the Guṇḍicā Purī temple and made him stay outside.





TEXT 129





punaḥ āsi' prabhu pāya karila vinaya



'ajña-aparādha' kṣamā karite yuyāya



SYNONYMS



*punaḥ āsi'*-again coming back; *prabhu pāya*-at the lotus feet of the Lord; *karila vinaya*-made a submission; *ajña*-aparādha-offense by innocent person; *kṣamā karite*-to be excused; *yuyāya*-deserves.



TRANSLATION



After Svarūpa Dāmodara Gosvāmī returned within the temple, he requested Śrī Caitanya Mahāprabhu to excuse that innocent person.





TEXT 130





tabe mahāprabhura mane santoṣa ha-ilā



sāri kari' dui pāśe sabāre vasāilā



SYNONYMS



*tabe*-thereafter; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *mane*-in the mind; *santoṣa ha*-ilā-there was satisfaction; *sāri kari'*-making a line; *dui pāśe*-on two sides; *sabāre*-all of them; *vasāilā*-made to sit.



TRANSLATION



After this incident, Śrī Caitanya Mahāprabhu was very much satisfied. He then asked all of the devotees to sit down in two lines on both sides.





TEXT 131





āpane vasiyā mājhe, āpanāra hāte



tṛṇa, kāṅkara, kuṭā lāgilā kuḍāite



SYNONYMS



*āpane*-personally; *vasiyā mājhe*-sitting in the middle; *āpanāra hāte*-with His own hand; *tṛṇa*-straw; *kāṅkara*-grains of sand; *kuṭā*-dirt; *lāgilā*-began; *kuḍāite*-to pick up.



TRANSLATION



The Lord then personally sat down in the middle and picked up all kinds of straw, grains of sand and dirty things.





TEXT 132





ke kata kuḍāya, saba ekatra kariba



yāra alpa, tāra ṭhāñi piṭhā-pānā la-iba



SYNONYMS



*ke kata kuḍāya*-how much one has collected; *saba*-all; *ekatra*-in one place; *kariba*-I shall gather; *yāra*-of whom; *alpa*-small; *tāra ṭhāñi*-from him; *piṭhā-pānā la-iba*-I will ask for cakes and sweet rice as a fine.



TRANSLATION



While Śrī Caitanya Mahāprabhu was picking up the straws and grains of sand, He said, "I shall gather everyone's collection, and I shall ask whoever has collected less than all the others to pay a fine of sweet cakes and sweet rice."





TEXT 133





ei mata saba purī karila śodhana



śītala, nirmala kaila-yena nija-mana



SYNONYMS



*ei mata*-in this way; *saba purī*-all of Guṇḍicā Purī; *karila śodhana*-they cleansed; *śītala*-cool; *nirmala*-clean; *kaila*-made; *yena*-as; *nija*-mana-his own mind.



TRANSLATION



In this way all the quarters of the Guṇḍicā temple were completely cleansed and cleared. All quarters were cool and spotless, like one's cleansed and pacified mind.





TEXT 134





praṇālikā chāḍi' yadi pāni vahāila



nūtana nadī yena samudre milila



SYNONYMS



*praṇālikā*-water from the outlets; *chāḍi'*-releasing; *yadi*-when; *pāni*-water; *vahāila*-flowed; *nūtana*-new; *nadī*-river; *yena*-as if; *samudre*-in the ocean; *milila*-met.



TRANSLATION



When the water from the different rooms was finally let out through the halls, it appeared as if new rivers were rushing out to meet the waters of the ocean.





TEXT 135





ei-mata puradvāra-āge patha yata



sakala śodhila, tāhā ke varṇibe kata



SYNONYMS



*ei-mata*-in this way; *pura-dvāra*-of the gateway of the temple; *āge*-in front; *patha yata*-as many avenues; *sakala*-all; *śodhila*-were cleansed; *tāhā*-that; *ke varṇibe*-who can describe; *kata*-how much.



TRANSLATION



Outside the gateway of the temple, all the roads were also cleansed, and no one could tell exactly how this was done.



PURPORT



In commenting on the cleansing of the Guṇḍicā temple, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that Śrī Caitanya Mahāprabhu, as the world leader, was personally giving instructions on how one should receive Lord *Kṛṣṇa, the Supreme Personality of Godhead*, within one's cleansed and pacified heart. If one wants to see Kṛṣṇa seated in his heart, he must first cleanse the heart, as prescribed by Śrī Caitanya Mahāprabhu in His Śikṣāṣṭaka: ceto-darpaṇa-mārjanam. In this age, everyone's heart is especially unclean, as confirmed in *Śrīmad-Bhāgavatam*: hṛdy antaḥ-stho hy abhadrāṇi. To wash away all dirty things accumulated within the heart, Śrī Caitanya Mahāprabhu advised everyone to chant the Hare Kṛṣṇa mantra. The first result will be that the heart is cleansed (ceto-darpaṇa-mārjanam). Similarly, *Śrīmad-Bhāgavatam* (1.2.17) confirms this statement:





śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt satām



"Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who relishes His messages, which are in themselves virtuous when properly heard and chanted."





If a devotee at all wants to cleanse his heart, he must chant and hear the glories of the Lord, Śrī Kṛṣṇa (śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ). This is a simple process. Kṛṣṇa Himself will help cleanse the heart because He is already seated there. Kṛṣṇa wants to continue living within the heart, and the Lord wants to give directions, but one has to keep his heart as clean as Lord Caitanya Mahāprabhu kept the Guṇḍicā temple. The devotee therefore has to cleanse his heart just as the Lord cleansed the Guṇḍicā temple. In this way one can be pacified and enriched in devotional service. If the heart is filled with straw, grains of sand, weeds or dust (in other words, anyābhilāṣa-pūrṇa), one cannot enthrone the Supreme Personality of Godhead there. The heart must be cleansed of all material motives brought about through fruitive work, speculative knowledge, the mystic yoga system and so many other forms of so-called meditation. The heart must be cleansed without ulterior motive. As Śrīla Rūpa Gosvāmī says: anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam. In other words, there should not be any external motive. One should not attempt material upliftment, understanding the Supreme by speculative knowledge, fruitive activity, severe austerity and penance, and so on. All these activities are against the natural growth of spontaneous love of Godhead. As soon as these are present within the heart, the heart should be understood to be unclean and therefore unfit to serve as Kṛṣṇa's sitting place. We cannot perceive the Lord's presence in our hearts unless our hearts are cleansed.



A material desire is explained as a desire to enjoy the material world to its fullest extent. In modern language, this is called economic development. An inordinate desire for economic development is considered to be like straws and grains of sand within the heart. If one is overly engaged in material activity, the heart will always remain disturbed. As stated by Narottama dāsa Ṭhākura:



saṁsāra viṣānale, divā-niśi hiyā jvale,

juḍāite nā kainu upāya



In other words, endeavor for material opulence is against the principle of devotional service. Material enjoyment includes activities such as great sacrifices for auspicious activity, charity, austerity, elevation to the higher planetary system, and even living happily within the material world.





Modernized material benefits are like the dust of material contamination. When this dust is agitated by the whirlwind of fruitive activity, it overcomes the heart. Thus the mirror of the heart is covered with dust. There are many desires for performing auspicious and inauspicious activities, but people do not know how life after life they are keeping their hearts unclean. One who cannot give up the desire for fruitive activity is understood to be covered by the dust of material contamination. Karmīs generally think that the interaction of fruitive activities can be counteracted by another karma, or fruitive activity. This is certainly a mistaken conception. If one is deluded by such a conception, he is cheated by his own activity. Such activities have been compared to an elephant's bathing. An elephant may bathe very thoroughly, but as soon as it comes out of the river, it immediately takes some sand from the land and throws it all over its body. If one suffers due to his past fruitive activities, he cannot counteract his suffering by performing auspicious activities. The sufferings of human society cannot be counteracted by material plans. The only way suffering can be mitigated is by Kṛṣṇa consciousness. When one takes to Kṛṣṇa consciousness and engages himself in the devotional service of the Lord-beginning with chanting and hearing the glories of the Lord-the cleansing of the heart begins. When the heart is actually cleansed, one can clearly see the Lord sitting there without any disturbance. In *Śrīmad-Bhāgavatam* (9.4.68) the Lord confirms that He sits within the heart of the pure devotee: sādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham.



Impersonal speculation, monism (merging into the existence of the Supreme), speculative knowledge, mystic yoga and meditation are all compared to grains of sand. They simply cause irritation to the heart. No one can satisfy the Supreme Personality of Godhead by such activities, nor do we give the Lord a chance to sit in our hearts peacefully. Rather, the Lord is simply disturbed by them. Sometimes yogīs and jñānīs in the beginning take to the chanting of the Hare Kṛṣṇa mahā-mantra as a way to begin their various practices. But when they falsely think that they have attained release from the bondage of material existence, they give up chanting. They do not consider that the ultimate goal is the form of the Lord or the name of the Lord. Such unfortunate creatures are never favored by the Supreme Personality of Godhead, for they do not know what devotional service is. Lord Kṛṣṇa describes them in the *Bhagavad-gītā* in this way:



tān ahaṁ dviṣataḥ krūrān

saṁsāreṣu narādhamān

kṣipāmy ajasram aśubhān

āsurīṣv eva yoniṣu



"Those who are envious and mischievous, who are the lowest among men, I perpetually cast into the ocean of material existence, into various demoniac species of life." (Bg. 16.19)





By His practical example, Śrī Caitanya Mahāprabhu has shown us that all the grains of sand must be picked up thoroughly and thrown outside. Śrī Caitanya Mahāprabhu also cleansed the outside of the temple, fearing that the grains of sand would again come within. In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that even though one may become free from the desire for fruitive activity, sometimes the subtle desire for fruitive activity again comes into being within the heart. One often thinks of conducting business to improve devotional activity. But the contamination is so strong that it may later develop into misunderstanding, described as kuṭi-nāṭi (faultfinding) and pratiṣṭhāśā (the desire for name and fame and for high position), jīva-hiṁsā (envy of other living entities), niṣiddhācāra (accepting things forbidden in the śāstra), kāma (desire for material gain) and pūjā (hankering for popularity). The word kuṭi-nāṭi means "duplicity." As an example of pratiṣṭhāśā, one may attempt to imitate Śrīla Haridāsa Ṭhākura by living in a solitary place. One's real desire may be for name and fame-in other words, one thinks that fools will accept one to be as good as Haridāsa Ṭhākura just because one lives in a solitary place. These are all material desires. A neophyte devotee is certain to be attacked by other material desires as well, namely desires for women and money. In this way the heart is again filled with dirty things and becomes harder and harder, like that of a materialist. Gradually one desires to become a reputed devotee or an avatāra (incarnation).



The word jīva-hiṁsā (envy of other living entities) actually means stopping the preaching of Kṛṣṇa consciousness. Preaching work is described as paropakāra, welfare activity for others. Those who are ignorant of the benefits of devotional service must be educated by preaching. If one stops preaching and simply sits down in a solitary place, he is engaging in material activity. If one desires to make a compromise with the Māyāvādīs, he is also engaged in material activity. A devotee should never make compromises with nondevotees. By acting as a professional guru, mystic yogī or miracle man, one may cheat and bluff the general public and gain fame as a wonderful mystic, but all this is considered to be dust, straw and grains of sand within the heart. In addition, one should follow the regulative principles and not desire illicit sex, gambling, intoxicants or meat.



To give us practical instructions, Lord Śrī Caitanya Mahāprabhu cleansed the temple twice. His second cleansing was more thorough. The idea was to throw away all the stumbling blocks on the path of devotional service. He cleansed the temple with firm conviction, as is evident from His using His own personal garments for cleaning. Śrī Caitanya Mahāprabhu wanted to see personally that the temple was thoroughly cleansed to the standard of clean marble. Clean marble gives a cooling effect. Devotional service means attaining peace from all disturbances caused by material contamination. In other words, it is the process by which the mind is cooled. The mind can be peaceful and thoroughly cleansed when one no longer desires anything but devotional service.



Even though all dirty things may be cleansed away, sometimes subtle desires remain in the mind for impersonalism, monism, success and the four principles of religious activity (dharma, artha, kāma and mokṣa). All these are like spots on clean cloth. Śrī Caitanya Mahāprabhu also wanted to cleanse all these away.



By His practical activity, Śrī Caitanya Mahāprabhu informed us how to cleanse our hearts. Once the heart is cleansed, we should invite Lord Śrī Kṛṣṇa to sit down, and we should observe the festival by distributing prasāda and chanting the Hare Kṛṣṇa mahā-mantra. Śrī Caitanya Mahāprabhu used to teach every devotee by His personal behavior. Everyone who spreads the cult of Śrī Caitanya Mahāprabhu accepts a similar responsibility. The Lord was personally chastising and praising individuals in the course of the cleaning, and those who are engaged as ācāryas must learn from Śrī Caitanya Mahāprabhu how to train devotees by personal example. The Lord was very much pleased with those who could cleanse the temple by taking out undesirable things accumulated within. This is called anartha-nivṛtti, cleansing the heart of all unwanted things. Thus the cleansing of the Guṇḍicā-mandira was conducted by Śrī Caitanya Mahāprabhu to let us know how the heart should be cleansed and soothed to receive Lord Śrī Kṛṣṇa and enable Him to sit within the heart without disturbance.





TEXT 136





nṛsiṁha-mandira-bhitara-bāhira śodhila



kṣaṇeka viśrāma kari' nṛtya ārambhila



SYNONYMS



*nṛsiṁha-mandira*-the temple of Nṛsiṁhadeva; *bhitara*-inside; *bāhira*-outside; *śodhila*-cleansed; *kṣaṇeka*-for a few moments; *viśrāma*-rest; *kari'*-after taking; *nṛtya*-dancing; *ārambhila*-began.



TRANSLATION



Śrī Caitanya Mahāprabhu also cleansed the Nṛsiṁha temple inside and outside. Finally, He rested a few minutes and then began dancing.



PURPORT



The Nṛsiṁha temple is a nice temple just outside the Guṇḍicā temple. In this temple there is a great festival on the day of Nṛsiṁha-caturdaśī. There is also a Nṛsiṁha temple at Navadvīpa where the same festival is observed, as described by Murāri Gupta in his book Caitanya-carita.





TEXT 137





cāri-dike bhakta-gaṇa karena kīrtana



madhye nṛtya karena prabhu matta-siṁha-sama



SYNONYMS



*cāri-dike*-all around; *bhakta*-gaṇa-devotees; *karena*-performed; *kīrtana*-congregational chanting; *madhye*-in the middle; *nṛtya*-dancing; *karena*-does; *prabhu*-Śrī Caitanya Mahāprabhu; *matta*-siṁha-sama-just like a maddened lion.



TRANSLATION



All around Śrī Caitanya Mahāprabhu all the devotees performed congregational chanting. The Lord, just like a maddened lion, danced in the middle.





TEXT 138





sveda, kampa, vaivarṇyāśru pulaka, huṅkāra



nija-aṅga dhui' āge cale aśru-dhāra



SYNONYMS



*sveda*-perspiration; *kampa*-trembling; *vaivarṇya*-fading; *aśru*-tears; *pulaka*-jubilation; *huṅkāra*-roaring; *nija*-aṅga-personal body; *dhui'*-washing; *āge*-forward; *cale*-goes; *aśru-dhāra*-a flow of tears.



TRANSLATION



As usual, when Caitanya Mahāprabhu danced, there were perspiration, trembling, fading, tears, jubilation and roaring. Indeed, the tears from His eyes washed His body and those before Him.





TEXT 139





cāri-dike bhakta-aṅga kaila prakṣālana



śrāvaṇera megha yena kare variṣaṇa



SYNONYMS



*cāri-dike*-all around; *bhakta-aṅga*-the bodies of the devotees; *kaila*-did; *prakṣālana*-washing; *śrāvaṇera megha*-exactly like a cloud in the month of Śrāvaṇa (July-August); *yena*-as if; *kare variṣaṇa*-pour.



TRANSLATION



In this way Śrī Caitanya Mahāprabhu washed the bodies of all the devotees with the tears from His eyes. The tears poured like rains in the month of Śrāvaṇa.





TEXT 140





mahā-ucca-saṅkīrtane ākāśa bharila



prabhura uddaṇḍa-nṛtye bhūmi-kampa haila



SYNONYMS



*mahā-ucca-saṅkīrtane*-by a great and loud performance of chanting; *ākāśa*-the sky; *bharila*-became filled; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *uddaṇḍa-nṛtye*-by dancing and jumping high; *bhūmi*-kampa-earthquake; *haila*-there was.



TRANSLATION



The sky was filled with the great and loud chanting of saṅkīrtana, and the earth shook from the jumping and dancing of Lord Caitanya Mahāprabhu.





TEXT 141





svarūpera ucca-gāna prabhure sadā bhāya



ānande uddaṇḍa nṛtya kare gaurarāya



SYNONYMS



*svarūpera*-of Svarūpa Dāmodara Gosvāmī; *ucca*-gāna-loud singing; *prabhure*-to Śrī Caitanya Mahāprabhu; *sadā bhāya*-always very pleasing; *ānande*-in jubilation; *uddaṇḍa nṛtya*-jumping high and dancing; *kare*-performs; *gaurarāya*-Śrī Caitanya Mahāprabhu.



TRANSLATION



Śrī Caitanya Mahāprabhu always liked the loud chanting of Svarūpa Dāmodara. Therefore when Svarūpa Dāmodara sang, Śrī Caitanya Mahāprabhu danced and jumped high in jubilation.





TEXT 142





ei-mata kata-kṣaṇa nṛtya ye kariyā



viśrāma karilā prabhu samaya bujhiyā



SYNONYMS



*ei-mata*-in this way; *kata-kṣaṇa*-for some time; *nṛtya*-dancing; *ye*-that; *kariyā*-after performing; *viśrāma karilā*-rested; *prabhu*-Śrī Caitanya Mahāprabhu; *samaya bujhiyā*-understanding the time.



TRANSLATION



The Lord thus chanted and danced for some time. Finally, understanding the circumstances, He stopped.





TEXT 143





ācārya-gosāñira putra śrī-gopāla-nāma



nṛtya karite tāṅre ājñā dila gauradhāma



SYNONYMS



*ācārya-gosāñira*-of Śrī Advaita Ācārya; *putra*-son; *śrī*-gopāla-nāma-named Śrī Gopāla; *nṛtya karite*-to dance; *tāṅre*-unto him; *ājñā*-order; *dila*-gave; *gauradhāma*-Śrī Caitanya Mahāprabhu.



TRANSLATION



Śrī Caitanya Mahāprabhu then ordered Śrī Gopāla, the son of Advaita Ācārya, to dance.





TEXT 144





premāveśe nṛtya kari' ha-ilā mūrcchite



acetana hañā teṅha paḍilā bhūmite



SYNONYMS



*prema-āveśe*-in ecstatic love; *nṛtya kari'*-dancing; *ha*-ilā mūrcchite-fainted; *acetana hañā*-being unconscious; *teṅha*-he; *paḍilā*-fell; *bhūmite*-on the ground.



TRANSLATION



While dancing in ecstatic love, Śrī Gopāla fainted and fell to the ground unconscious.





TEXT 145





āste-vyaste ācārya tāṅre kaila kole



śvāsa-rahita dekhi' ācārya hailā vikale



SYNONYMS



*āste*-vyaste-with great haste; *ācārya*-Advaita Ācārya; *tāṅre*-him; *kaila*-took; *kole*-on His lap; *śvāsa*-rahita-without breathing; *dekhi'*-seeing; *ācārya*-Advaita Ācārya; *hailā*-became; *vikale*-agitated.



TRANSLATION



When Śrī Gopāla fainted, Advaita Ācārya hastily took him upon His lap. Seeing that he was not breathing, He became very much agitated.





TEXT 146





nṛsiṁhera mantra paḍi' māre jala-chāṅṭi



huṅkārera śabde brahmāṇḍa yāya phāṭi'



SYNONYMS



*nṛsiṁhera mantra*-prayers to Nṛsiṁhadeva; *paḍi'*-chanting; *māre*-throws; *jala*-chāṅṭi-sprinkling of water; *huṅkārera śabde*-by the sound of roaring; *brahmāṇḍa*-the whole universe; *yāya*-becomes; *phāṭi'*-cracking.



TRANSLATION



Advaita Ācārya and others began to chant the holy name of Lord Nṛsiṁha and sprinkle water. The roaring of the chant was so great that it seemed to shake the entire universe.





TEXT 147





aneka karila, tabu nā haya cetana



ācārya kāndena, kānde saba bhakta-gaṇa



SYNONYMS



*aneka karila*-much endeavor was done; *tabu*-still; *nā haya*-there was not; *cetana*-consciousness; *ācārya kāndena*-Advaita Ācārya began to cry; *kānde*-cried; *saba bhakta-gaṇa*-all the other devotees.



TRANSLATION



When the boy did not regain consciousness after some time, Advaita Ācārya and the other devotees began to cry.





TEXT 148





tabe mahāprabhu tāṅra buke hasta dila



'uṭhaha gopāla' bali' uccaiḥsvare kahila



SYNONYMS



*tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅra buke*-on his chest; *hasta*-hand; *dila*-placed; *uṭhaha gopāla*-stand up, Gopāla; *bali'*-saying; *uccaiḥ-svare*-very loudly; *kahila*-said.



TRANSLATION



Then Śrī Caitanya Mahāprabhu placed His hand on the chest of Śrī Gopāla and said loudly, "Gopāla, stand up."





TEXT 149





śunitei gopālera ha-ila cetana



'hari' bali' nṛtya kare sarva-bhakta-gaṇa



SYNONYMS



*śunitei*-upon hearing; *gopālera*-of Śrī Gopāla; *ha*-ila-there was; *cetana*-consciousness; *hari bali'*-chanting the holy name of Hari; *nṛtya kare*-danced; *sarva-bhakta-gaṇa*-all the devotees.



TRANSLATION



As soon as Gopāla heard the voice of Śrī Caitanya Mahāprabhu, he immediately came to his senses. All the devotees then began to dance, chanting the holy name of Hari.





TEXT 150





ei līlā varṇiyāchena dāsa vṛndāvana



ataeva saṅkṣepa kari' kariluṅ varṇana



SYNONYMS



*ei līlā*-this pastime; *varṇiyāchena*-has described; *dāsa vṛndāvana*-Vṛndāvana dāsa Ṭhākura; *ataeva*-therefore; *saṅkṣepa*-briefly; *kari'*-doing; *kariluṅ varṇana*-I have described.



TRANSLATION



This incident has been described in detail by Vṛndāvana dāsa Ṭhākura. Therefore I have described it only in brief.



PURPORT



This is a matter of etiquette. If a previous ācārya has already written about something, there is no need to repeat it for personal sense gratification or to outdo the previous ācārya. Unless there is some definite improvement, one should not repeat.





TEXT 151





tabe mahāprabhu kṣaṇeka viśrāma kariyā



snāna karibāre gelā bhakta-gaṇa lañā



SYNONYMS



*tabe*-thereafter; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kṣaṇeka*-for some time; *viśrāma kariyā*-taking rest; *snāna karibāre*-for bathing; *gelā*-went; *bhakta*-gaṇa lañā-taking all the devotees.



TRANSLATION



After taking rest, Śrī Caitanya Mahāprabhu and all the devotees departed to take their baths.





TEXT 152





tīre uṭhi' parena prabhu śuṣka vasana



nṛsiṁha-deve namaskari' gelā upavana



SYNONYMS



*tīre uṭhi'*-getting on the bank; *parena*-puts on; *prabhu*-Śrī Caitanya Mahāprabhu; *śuṣka vasana*-dry garments; *nṛsiṁha*-deve-unto Lord Nṛsiṁhadeva; *namaskari'*-offering obeisances; *gelā upavana*-entered a garden.



TRANSLATION



After bathing, the Lord stood on the bank of the lake and put on dry garments. After offering obeisances to Lord Nṛsiṁhadeva, whose temple was nearby, the Lord entered a garden.





TEXT 153





udyāne vasilā prabhu bhakta-gaṇa lañā



tabe vāṇīnātha āilā mahā-prasāda lañā



SYNONYMS



*udyāne*-in the garden; *vasilā*-sat down; *prabhu*-Śrī Caitanya Mahāprabhu; *bhakta*-gaṇa lañā-with the devotees; *tabe*-at that time; *vāṇīnātha*-Vāṇīnātha Rāya; *āilā*-came; *mahā*-prasāda lañā-bringing all kinds of mahā-prasāda.



TRANSLATION



In the garden, Śrī Caitanya Mahāprabhu sat down with the other devotees. Vāṇīnātha Rāya then came and brought all kinds of mahā-prasāda.





TEXTS 154-155





kāśī-miśra, tulasī-paḍichā-dui jana



pañca-śata loka yata karaye bhojana



tata anna-piṭhā-pānā saba pāṭhāila



dekhi' mahāprabhura mane santoṣa ha-ila



SYNONYMS



*kāśī*-miśra-Kāśī Miśra; *tulasī*-paḍichā-Tulasī, the superintendent of the temple; *dui jana*-two persons; *pañca-śata loka*-five hundred men; *yata*-as much; *karaye bhojana*-eat; *tata*-so; *anna*-piṭhā-pānā-rice, cakes and sweet rice; *saba*-all; *pāṭhāila*-sent; *dekhi'*-seeing; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *mane*-in the mind; *santoṣa*-satisfaction; *ha*-ila-there was.



TRANSLATION



Kāśī Miśra and Tulasī, the superintendent of the temple, brought as much prasāda as five hundred men could eat. Seeing the large quantity of prasāda, which consisted of rice, cakes, sweet rice and a variety of vegetables, Śrī Caitanya Mahāprabhu was very much satisfied.





TEXT 156





purī-gosāñi, mahāprabhu, bhāratī brahmānanda



advaita-ācārya, āra prabhu-nityānanda



SYNONYMS



*purī*-gosāñi-Paramānanda Purī; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhāratī brahmānanda*-Brahmānanda Bhāratī; *advaita-ācārya*-Advaita Ācārya; *āra*-and; *prabhu*-nityānanda-Nityānanda Prabhu.



TRANSLATION



Among the devotees present with Śrī Caitanya Mahāprabhu were Paramānanda Purī, Brahmānanda Bhāratī, Advaita Ācārya and Nityānanda Prabhu.





TEXT 157





ācāryaratna, ācāryanidhi, śrīvāsa, gadādhara



śaṅkara, nandanācārya, āra rāghava, vakreśvara



SYNONYMS



*ācāryaratna*-Candraśekhara; ācāryanidhi-Ācāryanidhi; śrīvāsa-Śrīvāsa Ṭhākura; *gadādhara*-Gadādhara Paṇḍita; śaṅkara-Śaṅkara; *nandana-ācārya*-Nandanācārya; *āra*-and; *rāghava*-Rāghava Paṇḍita; *vakreśvara*-Vakreśvara.



TRANSLATION



Ācāryaratna, Ācāryanidhi, Śrīvāsa Ṭhākura, Gadādhara Paṇḍita, Śaṅkara, Nandanācārya, Rāghava Paṇḍita and Vakreśvara were also present.





TEXT 158





prabhu-ājñā pāñā vaise āpane sārvabhauma



piṇḍāra upare prabhu vaise lañā bhakta-gaṇa



SYNONYMS



*prabhu-ājñā*-the order of the Lord; *pāñā*-getting; *vaise*-sits down; *āpane*-personally; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *piṇḍāra upare*-on raised platforms; *prabhu*-Śrī Caitanya Mahāprabhu; *vaise*-sits; *lañā*-along with; *bhakta-gaṇa*-all the devotees.



TRANSLATION



Receiving the permission of the Lord, Sārvabhauma Bhaṭṭācārya sat down. Śrī Caitanya Mahāprabhu and all His devotees sat on raised wooden seats.





TEXT 159





tāra tale, tāra tale kari' anukrama



udyāna bhari' vaise bhakta karite bhojana



SYNONYMS



*tāra tale*-below them; *tāra tale*-below them; *kari'*-in this way; *anukrama*-consecutively; *udyāna bhari'*-filling the entire garden; *vaise*-sit; *bhakta*-all the devotees; *karite bhojana*-to take lunch.



TRANSLATION



In this way all the devotees sat down to take their lunch in consecutive lines, one beside the other.





TEXT 160





'haridāsa' bali' prabhu ḍāke ghane ghana



dūre rahi' haridāsa kare nivedana



SYNONYMS



*haridāsa bali'*-calling Haridāsa; *prabhu*-Śrī Caitanya Mahāprabhu; *ḍāke*-calls; *ghane ghana*-repeatedly; *dūre rahi'*-standing at a distance; haridāsa-Ṭhākura Haridāsa; *kare nivedana*-submitted.



TRANSLATION



Śrī Caitanya Mahāprabhu was repeatedly calling, "Haridāsa, Haridāsa," and at that time Haridāsa, standing at a distance, spoke as follows.





TEXT 161





bhakta-saṅge prabhu karuna prasāda aṅgīkāra



e-saṅge vasite yogya nahi muñi chāra



SYNONYMS



*bhakta*-saṅge prabhu-let Śrī Caitanya Mahāprabhu sit down with the devotees; *karuna*-let Him do; *prasāda*-of remnants of food; *aṅgīkāra*-accepting; *e*-saṅge-with this batch; *vasite*-to sit down; *yogya*-befitting; *nahi*-am not; *muñi*-I; *chāra*-most abominable.



TRANSLATION



Haridāsa Ṭhākura said, "Let Lord Śrī Caitanya Mahāprabhu take His lunch with the devotees. Since I am abominable, I cannot sit down among you.





TEXT 162





pāche more prasāda govinda dibe bahirdvāre



mana jāni' prabhu punaḥ nā balila tāṅre



SYNONYMS



*pāche*-at last; *more*-unto me; *prasāda*-remnants of food; *govinda*-the personal servant of Śrī Caitanya Mahāprabhu; *dibe*-will deliver; *bahir*-dvāre-outside the door; *mana jāni'*-understanding the mind; *prabhu*-Śrī Caitanya Mahāprabhu; *punaḥ*-again; *nā*-not; *balila*-called; *tāṅre*-him.



TRANSLATION



"Govinda will give me prasāda later, outside the door." Understanding his mind, Śrī Caitanya Mahāprabhu did not call him again.





TEXTS 163-164





svarūpa-gosāñi, jagadānanda, dāmodara



kāśīśvara, gopīnātha, vāṇīnātha, śaṅkara



pariveśana kare tāhāṅ ei sāta-jana



madhye madhye hari-dhvani kare bhakta-gaṇa



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *jagadānanda*-Jagadānanda; *dāmodara*-Dāmodara Paṇḍita; *kāśīśvara*-Kāśīśvara; *gopīnātha, vāṇīnātha, śaṅkara*-Gopīnātha, Vāṇīnātha and Śaṅkara; *pariveśana kare*-distribute; *tāhāṅ*-there; *ei*-these; *sāta*-jana-seven persons; *madhye madhye*-at intervals; *hari*-dhvani-resounding of the holy name of Hari; *kare*-do; *bhakta-gaṇa*-all the devotees.



TRANSLATION



Svarūpa Dāmodara Gosvāmī, Jagadānanda, Dāmodara Paṇḍita, Kāśīśvara, Gopīnātha, Vāṇīnātha and Śaṅkara distributed prasāda, and the devotees chanted the holy names at intervals.





TEXT 165





pulina-bhojana kṛṣṇa pūrve yaiche kaila



sei līlā mahāprabhura mane smṛti haila



SYNONYMS



*pulina*-in the forest; *bhojana*-eating; *kṛṣṇa*-Lord Kṛṣṇa; *pūrve*-formerly; *yaiche*-as; *kaila*-performed; *sei līlā*-the same pastime; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *mane*-in the mind; *smṛti haila*-there was remembrance.



TRANSLATION



Lord Śrī Kṛṣṇa had previously taken His lunch in the forest, and that very pastime was remembered by Śrī Caitanya Mahāprabhu.





TEXT 166





yadyapi premāveśe prabhu hailā asthira



samaya bujhiyā prabhu hailā kichu dhīra



SYNONYMS



*yadyapi*-although; *prema-āveśe*-in ecstatic love; *prabhu*-Śrī Caitanya Mahāprabhu; *hailā*-became; *asthira*-agitated; *samaya bujhiyā*-understanding the time and circumstances; *prabhu*-Śrī Caitanya Mahāprabhu; *hailā*-became; *kichu*-somewhat; *dhīra*-patient.



TRANSLATION



Just by remembering the pastimes of Lord Śrī Kṛṣṇa, Śrī Caitanya Mahāprabhu was agitated by ecstatic love. But considering the time and circumstance, He remained somewhat patient.





TEXT 167





prabhu kahe,-more deha' lāphrā-vyañjane



piṭhā-pānā, amṛta-guṭikā deha' bhakta-gaṇe



SYNONYMS



*prabhu kahe*-the Lord said; *more*-unto Me; *deha'*-give; *lāphrā*-vyañjane-ordinary vegetable; *piṭhā*-pānā-cakes and sweet rice; *amṛta-guṭikā*-and the preparation named amṛta-guṭikā; *deha'*-deliver; *bhakta-gaṇe*-to the devotees.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "You can give Me the ordinary vegetable known as lāphrā-vyañjana, and you may deliver to all the devotees better preparations like cakes, sweet rice and amṛta-guṭikā."



PURPORT



Lāphrā-vyañjana is a combination of several green vegetables all mixed together. It is often mixed with rice and delivered to poor men. Amṛta-guṭikā is a preparation of thick purī mixed with condensed milk. It is also known as amṛta-rasāvalī.





TEXT 168





sarvajña prabhu jānena yāṅre yei bhāya



tāṅre tāṅre sei deoyāya svarūpa-dvārāya



SYNONYMS



*sarva-jña prabhu*-the omniscient Lord Śrī Caitanya Mahāprabhu; *jānena*-knows; *yāṅre*-to whom; *yei*-whatever; *bhāya*-appeals; *tāṅre tāṅre*-unto each person; *sei*-that; *deoyāya*-orders to administer; *svarūpa-dvārāya*-by Svarūpa Dāmodara.



TRANSLATION



Since Lord Śrī Caitanya Mahāprabhu is omniscient, He knew what type of preparation each person liked. He therefore had Svarūpa Dāmodara deliver these preparations to their full satisfaction.





TEXT 169





jagadānanda beḍāya pariveśana karite



prabhura pāte bhāla-dravya dena ācambite



SYNONYMS



*jagadānanda*-Jagadānanda; *beḍāya*-walks; *pariveśana*-distribution of prasāda; *karite*-to do; *prabhura pāte*-on the plate of Śrī Caitanya Mahāprabhu; *bhāla-dravya*-the first-class preparations; *dena*-puts; *ācambite*-suddenly.



TRANSLATION



Jagadānanda went to distribute prasāda, and suddenly he placed all the first-class preparations on the plate of Śrī Caitanya Mahāprabhu.





TEXT 170





yadyapi dile prabhu tāṅre karena roṣa



bale-chale tabu dena, dile se santoṣa



SYNONYMS



*yadyapi*-although; *dile*-by such deliverance; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *karena*-does; *roṣa*-anger; *bale*-chale-somehow or other (sometimes by tricks, sometimes by force); *tabu*-still; *dena*-delivers; *dile*-when he delivers; *se santoṣa*-Śrī Caitanya Mahāprabhu was very much pleased.



TRANSLATION



When such nice prasāda was put on the plate of Śrī Caitanya Mahāprabhu, the Lord was outwardly very angry. Nonetheless, when the preparations were placed on His plate sometimes by tricks and sometimes by force, the Lord was satisfied.





TEXT 171





punarapi sei dravya kare nirīkṣaṇa



tāṅra bhaye prabhu kichu karena bhakṣaṇa



SYNONYMS



*punarapi*-again; *sei dravya*-that very thing; *kare nirīkṣaṇa*-sees carefully; *tāṅra bhaye*-out of fear of Jagadānanda; *prabhu*-Śrī Caitanya Mahāprabhu; *kichu*-something; *karena*-does; *bhakṣaṇa*-eating.



TRANSLATION



When the food was thus delivered, Śrī Caitanya Mahāprabhu looked at it for some time. Being afraid of Jagadānanda, He finally ate something.





TEXT 172





nā khāile jagadānanda karibe upavāsa



tāṅra āge kichu khā'na-mane ai trāsa



SYNONYMS



*nā khāile*-if He did not eat; *jagadānanda*-Jagadānanda; *karibe*-will observe; *upavāsa*-fasting; *tāṅra āge*-before him; *kichu khā'na*-eats something; *mane*-within the mind; *ai*-that; *trāsa*-fear.



TRANSLATION



The Lord knew that if He did not eat the food offered by Jagadānanda, Jagadānanda would certainly fast. Being afraid of this, Lord Śrī Caitanya Mahāprabhu ate some of the prasāda he offered.





TEXT 173





svarūpa-gosāñi bhāla miṣṭa-prasāda lañā



prabhuke nivedana kare āge dāṇḍāñā



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara; *bhāla*-first-class; *miṣṭa*-prasāda-sweetmeats; *lañā*-taking; *prabhuke*-unto Lord Caitanya Mahāprabhu; *nivedana kare*-offered; *āge*-in front of Him; *dāṇḍāñā*-standing.



TRANSLATION



Svarūpa Dāmodara Gosvāmī then brought some excellent sweetmeats and, standing before the Lord, offered them to Him.





TEXT 174





ei mahā-prasāda alpa karaha āsvādana



dekha, jagannātha kaiche karyāchena bhojana



SYNONYMS



*ei mahā-prasāda*-this mahā-prasāda; *alpa*-a little; *karaha āsvādana*-You must taste; *dekha*-just see; *jagannātha*-Lord Jagannātha; *kaiche*-how; *karyāchena*-has done; *bhojana*-eating.



TRANSLATION



Svarūpa Dāmodara Gosvāmī then said, "Just take a little of this mahā-prasāda, and see how it is that Lord Jagannātha has accepted it."





TEXT 175





eta bali' āge kichu kare samarpaṇa



tāṅra snehe prabhu kichu karena bhojana



SYNONYMS



*eta bali'*-saying this; *āge*-in front; *kichu*-something; *kare samarpaṇa*-offers; *tāṅra*-of him; *snehe*-out of affection; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kichu*-some; *karena bhojana*-eats.



TRANSLATION



Upon saying this, Svarūpa Dāmodara Gosvāmī placed some food before the Lord, and the Lord, out of affection, ate it.





TEXT 176





ei mata dui-jana kare bāra-bāra



vicitra ei dui bhaktera sneha-vyavahāra



SYNONYMS



*ei mata*-in this way; *dui*-jana-both persons (Svarūpa Dāmodara and Jagadānanda); *kare*-do; *bāra*-bāra-again and again; *vicitra*-uncommon; *ei*-these; *dui*-two; *bhaktera*-of devotees; *sneha*-vyavahāra-affectionate behavior.



TRANSLATION



Svarūpa Dāmodara and Jagadānanda again and again offered the Lord some food. Thus they behaved affectionately with the Lord. This was very, very uncommon.





TEXT 177





sārvabhaume prabhu vasāñāchena vāma-pāśe



dui bhaktera sneha dekhi' sārvabhauma hāse



SYNONYMS



*sārvabhaume*-Sārvabhauma Bhaṭṭācārya; *prabhu*-the Lord; *vasāñāchena*-made to sit; *vāma*-pāśe-on His left side; *dui bhaktera*-of the two devotees; *sneha*-the affection; *dekhi'*-seeing; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *hāse*-smiles.



TRANSLATION



The Lord made Sārvabhauma Bhaṭṭācārya sit on His left side, and when Sārvabhauma saw the behavior of Svarūpa Dāmodara and Jagadānanda, he smiled.





TEXT 178





sārvabhaume deyāna prabhu prasāda uttama



sneha kari' bāra-bāra karāna bhojana



SYNONYMS



*sārvabhaume*-unto Sārvabhauma Bhaṭṭācārya; *deyāna*-causes others to deliver; *prabhu*-Śrī Caitanya Mahāprabhu; *prasāda*-remnants of food; *uttama*-first-class; *sneha kari'*-out of affection; *bāra*-bāra-again and again; *karāna*-causes; *bhojana*-his eating.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu also wanted to offer Sārvabhauma Bhaṭṭācārya first-class food; therefore, out of affection, He had the servers put first-class food on his plate again and again.





TEXT 179





gopīnāthācārya uttama mahā-prasāda āni'



sārvabhaume diyā kahe sumadhura vāṇī



SYNONYMS



*gopīnātha-ācārya*-Gopīnātha Ācārya; *uttama*-first-class; *mahā*-prasāda-remnants of food; *āni'*-bringing; *sārvabhaume*-to Sārvabhauma Bhaṭṭācārya; *diyā*-delivering; *kahe*-says; *su-madhura*-very sweet; *vāṇī*-words.



TRANSLATION



Gopīnātha Ācārya also brought first-class food and offered it to Sārvabhauma Bhaṭṭācārya while speaking sweet words.





TEXT 180





kāhāṅ bhaṭṭācāryera pūrva jaḍa-vyavahāra



kāhāṅ ei paramānanda,-karaha vicāra



SYNONYMS



*kāhāṅ*-where; *bhaṭṭācāryera*-of Sārvabhauma Bhaṭṭācārya; *pūrva*-previous; *jaḍa*-vyavahāra-material behavior; *kāhāṅ*-where; *ei*-this; *parama-ānanda*-transcendental bliss; *karaha vicāra*-just try to consider.



TRANSLATION



After serving the Bhaṭṭācārya with first-class prasāda, Gopīnātha Ācārya said, "Just consider what the Bhaṭṭācārya's previous mundane behavior was! Just consider how at present he is enjoying transcendental bliss!"



PURPORT



Sārvabhauma Bhaṭṭācārya was previously a smārta-brāhmaṇa-that is, one who strictly follows the Vedic principles on the mundane platform. On the mundane platform one cannot believe that prasāda is transcendental, that Govinda is the original form of the Supreme Personality of Godhead, or that a Vaiṣṇava is a liberated person. These transcendental considerations are out of the ordinary Vedic scholar's jurisdiction. Most Vedic scholars are called Vedāntists. These so-called followers of Vedānta philosophy consider the Absolute Truth to be impersonal. They also believe that a person born in a particular caste cannot change his caste until he dies and takes rebirth. The smārta-brāhmaṇas also reject the fact that mahā-prasāda (food offered to the Deity) is transcendental and materially uncontaminated. Originally, Sārvabhauma Bhaṭṭācārya was subjected to all the rules and regulations of the Vedic principles on the mundane platform. Now Gopīnātha Ācārya pointed out how Sārvabhauma Bhaṭṭācārya had been converted by the causeless mercy of Śrī Caitanya Mahāprabhu. Being converted, Sārvabhauma partook of prasāda with the Vaiṣṇavas. Indeed, he sat by the side of Śrī Caitanya Mahāprabhu.





TEXT 181





sārvabhauma kahe,-āmi tarkika kubuddhi



tomāra prasāde mora e sampat-siddhi



SYNONYMS



*sārvabhauma kahe*-Sārvabhauma Bhaṭṭācārya replied; *āmi*-I; *tārkika*-a mundane logician; *ku*-buddhi-less intelligent; *tomāra prasāde*-by your mercy; *mora*-my; *e*-this; *sampat*-opulence; *siddhi*-perfection.



TRANSLATION



Sārvabhauma Bhaṭṭācārya replied, "I was simply a less intelligent logician. But by your grace I have received this opulence of perfection.





TEXT 182





mahāprabhu vinā keha nāhi dayāmaya



kākere garuḍa kare,-aiche kon haya



SYNONYMS



*mahāprabhu*-Lord Śrī Caitanya Mahāprabhu; *vinā*-except; *keha*-anybody; *nāhi*-there is not; *dayā*-maya-so merciful; *kākere*-unto a crow; *garuḍa*-the biggest eagle; *kare*-transformed; *aiche*-such; *kon haya*-who is another.



TRANSLATION



"But for Śrī Caitanya Mahāprabhu," Sārvabhauma Bhaṭṭācārya continued, "who is so merciful? He has converted a crow into a Garuḍa. Who could be so merciful?





TEXT 183





tārkika-śṛgāla-saṅge bheu-bheu kari



sei mukhe ebe sadā kahi 'kṛṣṇa' 'hari'



SYNONYMS



*tārkika*-logician; *śṛgāla*-jackals; *saṅge*-in the association of; *bheu*-bheu kari-barking; *sei mukhe*-in that very mouth; *ebe*-now; *sadā*-always; *kahi*-speak; *kṛṣṇa*-the holy name of Lord Kṛṣṇa; *hari*-Hari.



TRANSLATION



"In the association of the jackals known as logicians, I simply continued to bark a resounding 'bheu bheu.' Now, from the same mouth I am chanting the holy names Kṛṣṇa and Hari.





TEXT 184





kāhāṅ bahirmukha tārkika-śiṣyagaṇa-saṅge



kāhāṅ ei saṅga-sudhā-samudra-taraṅge



SYNONYMS



*kāhāṅ*-whereas; *bahirḥ*-mukha-nondevotees; *tārkika*-of logic; *śiṣya*-gaṇa-disciples; *saṅge*-with; *kāhāṅ*-now; *ei*-this; *saṅga*-association; *sudhā*-of nectar; *samudra*-of the ocean; *taraṅge*-in the waves.



TRANSLATION



"Whereas I once associated with the disciples of logic, all nondevotees, I am now merged in the waves of the nectarean ocean of the association of devotees."



PURPORT



As Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains, the word bahirmukha refers to a person who is very busy tasting material enjoyment. Such a person always poses himself as an enjoyer of the external energy of the Supreme Personality of Godhead. Being attracted by external opulence, the nondevotee always forgets his intimate relationship with Kṛṣṇa. Such a person does not like the idea of becoming Kṛṣṇa conscious. This is explained by Śrīla Prahlāda Mahārāja in *Śrīmad-Bhāgavatam* (7.5.30-31):





matir na kṛṣṇe parataḥ svato vā

mitho 'bhipadyeta gṛha-vratānām

adānta-gobhir viśatāṁ tamisraṁ

punaḥ punaś carvita-carvaṇānām



na te viduḥ svārtha-gatiṁ hi viṣṇuṁ

durāśayā ye bahir-artha-māninaḥ

andhā yathāndhair upanīyamānās

te 'pīśa-tantryām uru-dāmni baddhāḥ



Materialists who are overly attracted to the material body, material world and material enjoyment, who cannot control their material senses, are carried to the darkest regions of material existence. Such people cannot become Kṛṣṇa conscious, either by themselves or by congregational effort. Such people do not understand that the goal of life for a human being is to understand the Supreme Personality of Godhead, Viṣṇu. A human life is especially meant for this purpose, and one has to go through all kinds of penances and austerities and set aside the propensity for sense gratification. Materialists always remain blind because they are always guided by blind rascals. A materialistic person considers himself free to act as he likes. He does not know that he is rigidly controlled by the stringent laws of nature, nor does he know that he has to transmigrate from one body to another and perpetually rot in material existence. Such rascals and foolish people are lured by the prayers of their foolish leaders for sense gratification, and they cannot understand what is meant by Kṛṣṇa consciousness. The material world exists outside the spiritual sky, and a foolish materialist cannot estimate the extent of this material sky. What, then, can he know of the spiritual sky? Materialists simply believe their imperfect senses and do not take instructions from the revealed scriptures. According to Vedic civilization, one has to see through the authority of the revealed scriptures. Śāstra-cakṣuḥ: one should see everything through the medium of the Vedic literature. In this way, one can distinguish between the spiritual world and material world. Those who ignore such instructions cannot be convinced of the existence of the spiritual world. Because they have forgotten their spiritual identity, such materialists take this material world as the all in all. They are therefore called bahirmukha.





TEXT 185





prabhu kahe,-pūrve siddha kṛṣṇe tomāra prīti



tomā-saṅge āmā-sabāra haila kṛṣṇe mati



SYNONYMS



*prabhu kahe*-the Lord said; *pūrve*-previously; *siddha*-perfected; *kṛṣṇe*-in Kṛṣṇa consciousness; *tomāra*-your; *prīti*-love for Kṛṣṇa; *tomā-saṅge*-by your association; *āmā-sabāra*-of all of us; *haila*-there was; *kṛṣṇe*-unto Kṛṣṇa; *mati*-consciousness.



TRANSLATION



Śrī Caitanya Mahāprabhu said to Sārvabhauma Bhaṭṭācārya, "From your previous birth you have been in Kṛṣṇa consciousness. Thus you love Kṛṣṇa so much that simply by your association we are all developing Kṛṣṇa consciousness."





TEXT 186





bhakta-mahimā bāḍāite, bhakte sukha dite



mahāprabhu vinā anya nāhi trijagate



SYNONYMS



*bhakta-mahimā*-the glories of the devotees; *bāḍāite*-to increase; *bhakte*-unto the devotees; *sukha dite*-to give pleasure; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *vinā*-except; *anya*-anyone else; *nāhi*-there is no one; *tri*-jagate-within these three worlds.



TRANSLATION



Thus there is no one within these three worlds-save for Śrī Caitanya Mahāprabhu-who is always so willing to increase the glories of the devotees and give them satisfaction.



PURPORT



In this regard, one should consult the discussion between Kapiladeva and Devahūti on the subject matter of devotional service. This is found in *Śrīmad-Bhāgavatam*, Third Canto.





TEXT 187





tabe prabhu pratyeke, saba bhaktera nāma lañā



piṭhā-pānā deoyāila prasāda kariyā



SYNONYMS



*tabe*-thereafter; *prabhu*-Śrī Caitanya Mahāprabhu; *pratyeke*-individually; *saba bhaktera*-of all the devotees; *nāma*-the names; *lañā*-calling; *piṭhā*-pānā-cakes and sweet rice; *deoyāila*-administered; *prasāda*-remnants of food; *kariyā*-making.



TRANSLATION



Śrī Caitanya Mahāprabhu then took all the remnants of food offered to Jagannātha, such as cakes and sweet rice, and distributed them to all the other devotees, calling them individually.





TEXT 188





advaita-nityānanda vasiyāchena eka ṭhāñi



dui-jane krīḍā-kalaha lāgila tathāi



SYNONYMS



*advaita*-nityānanda-Advaita Ācārya and Nityānanda Prabhu; *vasiyāchena*-sat; *eka ṭhāñi*-in one place; *dui*-jane-those two persons; *krīḍā*-kalaha-mock fighting; *lāgila*-began; *tathāi*-there.



TRANSLATION



Śrī Advaita Ācārya and Nityānanda Prabhu sat side by side, and when prasāda was being distributed They engaged in a type of mock fighting.





TEXT 189





advaita kahe,-avadhūtera saṅge eka paṅkti



bhojana kariluṅ, nā jāni habe kon gati



SYNONYMS



*advaita kahe*-Advaita Ācārya said; *avadhūtera saṅge*-with a mendicant; *eka paṅkti*-in one line; *bhojana kariluṅ*-I am taking My food; *nā jāni*-I do not know; *habe*-will be; *kon*-what; *gati*-destination.



TRANSLATION



First Advaita Ācārya said, "I am sitting in line with an unknown mendicant, and because I am eating with Him, I do not know what kind of destination is awaiting Me.





TEXT 190





prabhu ta' sannyāsī, uṅhāra nāhi apacaya



anna-doṣe sannyāsīra doṣa nāhi haya



SYNONYMS



*prabhu*-Lord Śrī Caitanya Mahāprabhu; *ta'*-indeed; *sannyāsī*-in the renounced order of life; *uṅhāra*-for Him; *nāhi*-there is not; *apacaya*-any discrepancy; *anna-doṣe*-by contamination of food; *sannyāsīra*-of a person in the renounced order; *doṣa*-fault; *nāhi*-not; *haya*-there is.



TRANSLATION



"Śrī Caitanya Mahāprabhu is in the renounced order of life. Consequently He does not recognize discrepancies. As a matter of fact, a sannyāsī is not affected by eating food from anywhere and everywhere.





TEXT 191





''nānna-doṣeṇa maskarī''-ei śāstra-pramāṇa



āmi ta' gṛhastha-brāhmaṇa, āmāra doṣa-sthāna



SYNONYMS



*na anna-doṣeṇa maskarī*-a sannyāsī does not become affected by faulty acceptance of food; *ei*-this; *śāstra*-pramāṇa-evidence of revealed scriptures; *āmi*-I; *ta'*-indeed; *gṛhastha-brāhmaṇa*-a householder brāhmaṇa; *āmāra*-My; *doṣa*-faulty; *sthāna*-situation.



TRANSLATION



"According to the śāstras, there is no discrepancy in a sannyāsī's eating at another's house. But for a householder brāhmaṇa, this kind of eating is faulty.





TEXT 192





janma-kula-śīlācāra nā jāni yāhāra



tāra saṅge eka paṅkti-baḍa anācāra



SYNONYMS



*janma*-birth; *kula*-family; *śīla*-character; *ācāra*-behavior; *nā*-not; *jāni*-I know; *yāhāra*-of whom; *tāra saṅge*-with him; *eka paṅkti*-in one line; *baḍa anācāra*-a great discrepancy.



TRANSLATION



"It is not proper for householders to dine with those whose previous birth, family, character and behavior are unknown."





TEXT 193





nityānanda kahe-tumi advaita-ācārya



'advaita-siddhānte' bādhe śuddha-bhakti-kārya



SYNONYMS



nityānanda kahe-Śrīla Nityānanda Prabhu said; *tumi*-You; *advaita-ācārya*-Advaita Ācārya, or a teacher of impersonal monism; *advaita-siddhānte*-in that monistic conclusion; *bādhe*-is greatly hindered; *śuddha-bhakti-kārya*-the matter of pure devotional service.



TRANSLATION



Nityānanda Prabhu immediately refuted Śrīla Advaita Ācārya, saying, "You are a teacher of impersonal monism, and the monistic conclusion is a great hindrance to progressive, pure devotional service.





TEXT 194





tomāra siddhānta-saṅga kare yei jane



'eka' vastu vinā sei 'dvitīya' nāhi māne



SYNONYMS



*tomāra*-Your; *siddhānta*-saṅga-acceptance of the conclusion; *kare*-does; *yei jane*-the person who; *eka*-one; *vastu*-substance; *vinā*-except; *sei*-such a person; *dvitīya*-a second thing; *nāhi māne*-does not accept.



TRANSLATION



"One who participates in Your impersonal monistic philosophy does not accept anything but the one Brahman."



PURPORT



The impersonal monist does not believe that God is the only object of worship and that the living entities are His eternal servants. According to the monists, God and the devotee may be separate in the material state, but when they are spiritually situated, there is no difference between them. This is called advaita-siddhānta, the conclusion of the monists. Monists consider devotional service of the Lord to be material activity; therefore they consider such devotional activities to be the same as karma, or fruitive activity. This monistic mistake is a great stumbling block on the road to devotional service.





Actually this discussion between Advaita Ācārya and Nityānanda was a mock fight to serve as a great instruction for all devotees. Śrī Nityānanda Prabhu wanted to point out that Advaita Ācārya, a pure devotee, did not agree with the monistic conclusion. The conclusion of devotional service is:



vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate



"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān." (Bhāg. 1.2.11)





Absolute knowledge consists of Brahman, Paramātmā and Bhagavān. This conclusion is not the same as that of the monists. Śrīla Advaita Ācārya was given the title of ācārya because He spread the bhakti cult, not the philosophy of monism. The true conclusion of advaita-siddhānta, expressed at the very beginning of the *Caitanya-caritāmṛta* (Ādi 1.3), is not the same as the philosophy of the monists. Here advaita-siddhānta means advaya-jñāna, or oneness in variety. Actually Śrīla Nityānanda Prabhu was praising Śrīla Advaita Ācārya through friendly mock fighting. He was giving the Vaiṣṇava conclusion in terms of the *Bhāgavatam*'s conclusive words, vadanti tat tattva-vidaḥ. This is also the conclusion of a mantra in the Chāndogya Upaniṣad, ekam evādvitīyam.



A devotee knows that there is oneness in diversity. The mantras of the śāstras do not support the monistic conclusions of the impersonalists, nor does Vaiṣṇava philosophy accept impersonalism without variety. Brahman is the greatest, He who includes everything, and that is oneness. As Kṛṣṇa says in the *Bhagavad-gītā* (7.7), mattaḥ parataraṁ nānyat: there is no one superior to Kṛṣṇa Himself. He is the original substance because every category emanates from Him. Thus He is simultaneously one with and different from all other categories. The Lord is always engaged in a variety of spiritual activities, but the monist cannot understand spiritual variety. The conclusion is that although the powerful and the power are one and the same, within the energy of the powerful there are varieties. In those varieties there is a difference between one's personal self, between types of the same category and between types of different categories. In other words, there is always variety in the categories, which are understood as knowledge, the knower and the knowable. Due to the eternal existence of knowledge, the knower and the knowable, devotees everywhere know about the eternal existence of the form, name, qualities, pastimes and entourage of the Supreme Personality of Godhead. Devotees never agree with the monist's preaching of oneness. Unless one adheres to the conceptions of the knower, the knowable and knowledge, there is no possibility of understanding spiritual variety, nor can one taste the transcendental bliss of spiritual variety.



The philosophy of monism is an adjustment of the Buddhist philosophy of voidism. In a mock fight with Śrī Advaita Ācārya, Śrī Nityānanda Prabhu was refuting this type of monistic philosophy. Vaiṣṇavas certainly accept Lord Śrī Kṛṣṇa as the ultimate "one," and that which is without Kṛṣṇa is called māyā, or that which has no existence. External māyā is exhibited in two phases-jīva-māyā, the living entities, and guṇa-māyā, the material world. In the material world there is prakṛti (material nature) and pradhāna (the ingredients of material nature). However, for one who becomes Kṛṣṇa conscious, the difference between material and spiritual varieties does not exist. An advanced devotee like Prahlāda Mahārāja sees everything as one-Kṛṣṇa. As stated in *Śrīmad-Bhāgavatam* (7.4.37), kṛṣṇa-graha-gṛhītātmā na veda jagad īdṛśamā. One who is in full Kṛṣṇa consciousness does not distinguish between things material and spiritual; he takes everything to be related to Kṛṣṇa and therefore spiritual. By advaya-jñāna-darśana, Śrīla Advaita Ācārya has glorified pure devotional service. Śrīla Nityānanda Prabhu herein sarcastically condemns the philosophy of the impersonal monists and praises the correct nondual philosophy of Śrī Advaita Prabhu.





TEXT 195





hena tomāra saṅge mora ekatre bhojana



nā jāni, tomāra saṅge kaiche haya mana



SYNONYMS



*hena*-thus; *tomāra*-Your; *saṅge*-in association; *mora*-My; *ekatre*-together; *bhojana*-eating; *nā jāni*-I do not know; *tomāra saṅge*-by Your association; *kaiche*-how; *haya mana*-My mind will turn.



TRANSLATION



Nityānanda Prabhu continued: "You are such a monist! And now I am eating beside You. I do not know how My mind will be affected in this way."



PURPORT



Saṅgāt sañjāyate kāmaḥ (Bg. 2.62). One develops his consciousness according to society and association. As Śrīla Nityānanda Prabhu admits, a devotee should be very careful when associating with those who are not devotees. When asked by a householder devotee what the behavior of a devotee should be, Śrī Caitanya Mahāprabhu immediately replied:





asat-saṅga-tyāga,--ei vaiṣṇava-ācāra

'strī-saṅgī'--eka asādhu, 'kṛṣṇābhakta' āra



(Cc. Madhya 22.87)





A Vaiṣṇava, a devotee, should simply discard intimate association with nondevotees. In his Upadeśāmṛta, Śrīla Rūpa Gosvāmī has described the symptoms of intimate relationships in this way:





dadāti pratigṛhṇāti

guhyam ākhyāti pṛcchati

bhuṅkte bhojayate caiva

ṣaḍ-vidhaṁ prīti-lakṣaṇam



The words bhuṅkte bhojayate indicate that one should eat with devotees. One should carefully avoid eating food offered by nondevotees. Indeed, a devotee should be very strict in not accepting food from a nondevotee, especially food prepared in restaurants or hotels or on airplanes. Śrīla Nityānanda Prabhu's reference in this connection is meant to emphasize that one should avoid eating with Māyāvādīs and covert Māyāvādīs like the sahajiyā Vaiṣṇavas, who are materially affected.





TEXT 196





ei-mata dui-jane kare balābali



vyāja-stuti kare duṅhe, yena gālāgāli



SYNONYMS



*ei-mata*-in this way; *dui*-jane-two persons; *kare*-do; *balābali*-accusing and counteraccusing; *vyāja*-stuti-praise in the form of accusations; *kare*-do; *duṅhe*-both of Them; *yena*-as if; *gālāgāli*-exchanges of ill names.



TRANSLATION



Thus They both went on talking and praising one another, although Their praise appeared negative, for it appeared as if They exchanged ill names.





TEXT 197





tabe prabhu sarva-vaiṣṇavera nāma lañā



mahā-prasāda dena mahā-amṛta siñciyā



SYNONYMS



*tabe*-thereafter; *prabhu*-Śrī Caitanya Mahāprabhu; *sarva-vaiṣṇavera*-of all the Vaiṣṇavas; *nāma*-names; *lañā*-calling; *mahā-prasāda*-the remnants of the food of Lord Jagannātha; *dena*-delivers; *mahā*-amṛta-transcendental nectar; *siñciyā*-sprinkling.



TRANSLATION



Thereafter, calling all the Vaiṣṇavas, Śrī Caitanya Mahāprabhu distributed mahā-prasāda as if sprinkling nectar. At that time the mock fight between Advaita Ācārya and Nityānanda Prabhu became more and more delicious.





TEXT 198





bhojana kari' uṭhe sabe hari-dhvani kari'



hari-dhvani uṭhila saba svarga-martya bhari'



SYNONYMS



*bhojana kari'*-after eating; *uṭhe*-stood up; *sabe*-all; *hari-dhvani*-the sound of Hari; *kari'*-making; *hari-dhvani*-the sound of Hari; *uṭhila*-rose; *saba*-all; *svarga-martya*-the upper and lower planetary systems; *bhari'*-filling.



TRANSLATION



After taking their lunch, all the Vaiṣṇavas stood up and chanted the holy name of Hari, and the resounding noise filled all the upper and lower planetary systems.





TEXT 199





tabe mahāprabhu saba nija-bhakta-gaṇe



sabākāre śrī-haste dilā mālya-candane



SYNONYMS



*tabe*-thereafter; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *saba*-all; *nija*-bhakta-gaṇe-personal devotees; *sabākāre*-unto all of them; *śrī*-haste-with His own hand; *dilā*-delivered; *mālya*-candane-flower garlands and sandalwood pulp.



TRANSLATION



After this, Śrī Caitanya Mahāprabhu offered flower garlands and sandalwood pulp to all His devoted personal associates.





TEXT 200





tabe pariveśaka svarūpādi sāta jana



gṛhera bhitare kaila prasāda bhojana



SYNONYMS



*tabe*-thereafter; *pariveśaka*-the distributors of prasāda; *svarūpa-ādi*-headed by Svarūpa Dāmodara; *sāta jana*-seven men; *gṛhera bhitare*-within the room; *kaila*-did; *prasāda bhojana*-eating of prasāda.



TRANSLATION



The seven persons headed by Svarūpa Dāmodara who were engaged in distributing prasāda to others then took their meals within the room.





TEXT 201





prabhura avaśeṣa govinda rākhila dhariyā



sei anna haridāse kichu dila lañā



SYNONYMS



*prabhura*-of Lord Śrī Caitanya Mahāprabhu; *avaśeṣa*-remnants; *govinda*-Govinda; *rākhila*-saved; *dhariyā*-keeping; *sei anna*-that prasāda; *haridāse*-unto Haridāsa Ṭhākura; *kichu*-some; *dila*-delivered; *lañā*-taking.



TRANSLATION



Govinda saved some remnants of food left by Śrī Caitanya Mahāprabhu and kept them carefully. Later, one portion of these remnants was delivered to Haridāsa Ṭhākura.





TEXT 202





bhakta-gaṇa govinda-pāśa kichu māgi' nila



sei prasādānna govinda āpani pāila



SYNONYMS



*bhakta-gaṇa*-all the other devotees; *govinda*-pāśa-from Govinda; *kichu*-a little; *māgi'*-begging; *nila*-took; *sei*-those; *prasāda*-anna-remnants of food; *govinda*-Govinda; *āpani*-personally; *pāila*-partook.



TRANSLATION



The remnants of food left by Śrī Caitanya Mahāprabhu were later distributed among devotees who begged for them, and finally Govinda personally took the last remnants.





TEXT 203





svatantra īśvara prabhu kare nānā khelā



'dhoyā-pākhalā' nāma kaila ei eka līlā



SYNONYMS



*svatantra īśvara*-the independent Personality of Godhead; *prabhu*-Śrī Caitanya Mahāprabhu; *kare*-performs; *nānā*-various; *khelā*-pastimes; *dhoyā*-pākhalā-washing and cleansing; *nāma*-named; *kaila*-performed; *ei*-this; *eka*-one; *līlā*-pastime.



TRANSLATION



The fully independent Supreme Personality of Godhead performs various types of pastimes. The pastime of washing and cleansing the Guṇḍicā temple is but one of them.





TEXT 204





āra dine jagannāthera 'netrotsava' nāma



mahotsava haila bhaktera prāṇa-samāna



SYNONYMS



*āra dine*-the next day; *jagannāthera*-of Lord Jagannātha; *netra-utsava*-the festival of seeing the eyes; *nāma*-named; *mahā*-utsava-great festival; *haila*-performed; *bhaktera*-of the devotees; *prāṇa-samāna*-the life and soul.



TRANSLATION



The next day marked the performance of the festival of Netrotsava. This great festival was the life and soul of the devotees.



PURPORT



After the bathing ceremony of Lord Jagannātha, during the fortnight before the Ratha-yātrā ceremony, the body of Lord Jagannātha, having been washed, needs repainting. This is known as aṅga-rāga. The Netrotsava festival, performed gorgeously in the early morning of the Nava-yauvana day, constitutes the life and soul of the devotees.





TEXT 205





pakṣa-dina duḥkhī loka prabhura adarśane



darśana kariyā loka sukha pāila mane



SYNONYMS



*pakṣa-dina*-for a fortnight; *duḥkhī*-unhappy; *loka*-devotees; *prabhura*-of Lord Jagannātha; *adarśane*-without the sight; *darśana kariyā*-by seeing; *loka*-all the devotees; *sukha*-happiness; *pāila*-got; *mane*-in the mind.



TRANSLATION



Everyone was unhappy for a fortnight because they could not see the Deity of Lord Jagannātha. Upon seeing the Lord at the festival, the devotees were very happy.





TEXT 206





mahāprabhu sukhe lañā saba bhakta-gaṇa



jagannātha-daraśane karilā gamana



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *sukhe*-in great happiness; *lañā*-taking; *saba*-all; *bhakta*-gaṇa-devotees; *jagannātha-daraśane*-for visiting Lord Jagannātha; *karilā gamana*-went.



TRANSLATION



On this occasion, greatly happy, Śrī Caitanya Mahāprabhu took all the devotees with Him and visited the Lord in the temple.





TEXT 207





āge kāśīśvara yāya loka nivāriyā



pāche govinda yāya jala-karaṅga lañā



SYNONYMS



*āge*-in front; *kāśīśvara*-Kāśīśvara; *yāya*-goes; *loka*-the crowd; *nivāriyā*-checking; *pāche*-at the end; *govinda*-Govinda; *yāya*-goes; *jala*-of water; *karaṅga*-a pitcher carried by saintly persons; *lañā*-taking.



TRANSLATION



When Śrī Caitanya Mahāprabhu went to visit the temple, Kāśīśvara walked in front, checking the crowds of people, and Govinda walked in the rear, bringing the sannyāsī's pitcher filled with water.



PURPORT



The karaṅga is a kind of waterpot especially carried by Māyāvādī sannyāsīs and generally carried by all other sannyāsīs.





TEXT 208





prabhura āge purī, bhāratī,-duṅhāra gamana



svarūpa, advaita,-duṅhera pārśve dui-jana



SYNONYMS



*prabhura āge*-in front of Lord Śrī Caitanya Mahāprabhu; *purī*-Paramānanda Purī; *bhāratī*-Brahmānanda Bhāratī; *duṅhāra gamana*-first they went; *svarūpa*-Svarūpa Dāmodara; *advaita*-Advaita Ācārya; *duṅhera*-of both; *pārśve*-on the two sides; *dui*-jana-two persons.



TRANSLATION



When Śrī Caitanya Mahāprabhu went toward the temple, Paramānanda Purī and Brahmānanda Bhāratī walked in front of Him, and at His two sides walked Svarūpa Dāmodara and Advaita Ācārya.





TEXT 209





pāche pāche cali' yāya āra bhakta-gaṇa



utkaṇṭhāte gelā saba jagannātha-bhavana



SYNONYMS



*pāche pāche*-following; *cali' yāya*-walk; *āra*-other; *bhakta*-gaṇa-devotees; *utkaṇṭhāte*-in great anxiety; *gelā*-they went; *saba*-all; *jagannātha-bhavana*-in the temple of Lord Jagannātha.

TRANSLATION



With great anxiety all the other devotees followed them into the temple of Lord Jagannātha.





TEXT 210





darśana-lobhete kari' maryādā laṅghana



bhoga-maṇḍape yāñā kare śrī-mukha darśana



SYNONYMS



*darśana-lobhete*-being very anxious to see; *kari'*-doing; *maryādā laṅghana*-transgressions of regulative principles; *bhoga-maṇḍape*-in the room for offering food; *yāñā*-going; *kare*-do; *śrī*-mukha darśana-seeing the lotus face.



TRANSLATION



Out of great eagerness to see the Lord, they all neglected the regulative principles and, just to see the Lord's face, went to the place where the food was offered.



PURPORT



There are many regulative principles of Deity worship. For example, one is not allowed to enter the room where food is offered to Lord Jagannātha. But in this case, being very anxious because of not having seen the Lord for fifteen days, all the people overruled the regulative principles and entered the room.





TEXT 211





tṛṣārta prabhura netra-bhramara-yugala



gāḍha tṛṣṇāya piye kṛṣṇera vadana-kamala



SYNONYMS



*tṛṣā-ārta*-thirsty; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *netra*-eyes; *bhramara*-yugala-like two bumblebees; *gāḍha*-deep; *tṛṣṇāya*-in thirst; *piye*-drinks; *kṛṣṇera*-of Lord Kṛṣṇa; *vadana-kamala*-the lotuslike face.



TRANSLATION



Śrī Caitanya Mahāprabhu was very thirsty to see the Lord, and His eyes became like two bumblebees drinking the honey from the lotuslike eyes of Lord Jagannātha, who is Kṛṣṇa Himself.





TEXT 212





praphulla-kamala jini' nayana-yugala



nīlamaṇi-darpaṇa-kānti gaṇḍa jhalamala



SYNONYMS



*praphulla*-kamala-blossoming lotus flower; *jini'*-conquering; *nayana*-yugala-two eyes; *nīlamaṇi*-sapphire; *darpaṇa*-mirror; *kānti*-luster; *gaṇḍa*-neck; *jhalamala*-bright.



TRANSLATION



The eyes of Lord Jagannātha conquered the beauty of blossoming lotus flowers, and His neck was as lustrous as a mirror made of sapphires.



PURPORT



Lord Śrī Caitanya Mahāprabhu usually saw Lord Jagannātha from a distance, standing behind the column of Garuḍa. But because he had not seen Lord Jagannātha for fifteen days, Caitanya Mahāprabhu felt great separation from Him. In great anxiety, Caitanya Mahāprabhu crossed the meeting hall and entered the room where food was offered, just to see the face of Lord Jagannātha. In verse 210, this action is called maryādā-laṅghana, a violation of the regulative principles. This indicates that one should not come very near a superior. Both the Lord's Deity form and the spiritual master should be seen from a distant place. This is called maryādā. Otherwise, as it is said, familiarity breeds contempt. Sometimes coming too near the Deity or the spiritual master degrades the neophyte devotee. Personal servants of the Deity and the spiritual master should therefore always be very careful, for negligence may overcome them in their duty.





Lord Śrī Caitanya Mahāprabhu's eyes have been compared to thirsty bumblebees, and Śrī Jagannātha's eyes have been compared to blossoming lotus flowers. The author has made these comparisons in order to describe Lord Śrī Caitanya Mahāprabhu while the Lord was deeply absorbed in ecstatic love for Lord Jagannātha.





TEXT 213





bāndhulīra phula jini' adhara suraṅga



īṣat hasita kānti-amṛta-taraṅga



SYNONYMS



*bāndhulīra phula*-a kind of red flower named bāndhulī; *jini'*-conquering; *adhara*-chin; *su*-raṅga-buff color; *īṣat*-mild; *hasita*-smiling; *kānti*-luster; *amṛta*-nectar; *taraṅga*-waves.



TRANSLATION



The chin of the Lord, tinged with buff color, conquered the beauty of the bāndhulī flower. This increased the beauty of His mild smiling, which was like lustrous waves of nectar.





TEXT 214





śrī-mukha-sundara-kānti bāḍhe kṣaṇe kṣaṇe



koṭi-bhakta-netra-bhṛṅga kare madhu-pāne



SYNONYMS



*śrī-mukha*-of His beautiful face; *sundara*-kānti-attractive luster; *bāḍhe*-increases; *kṣaṇe kṣaṇe*-at every moment; *koṭi-bhakta*-of millions of devotees; *netra*-bhṛṅga-eyes like bumblebees; *kare*-engaged; *madhu-pāne*-in drinking the honey.



TRANSLATION



The luster of His beautiful face increased at every moment, and the eyes of hundreds and thousands of devotees drank its honey like bumblebees.





TEXT 215





yata piye tata tṛṣṇā bāḍhe nirantara



mukhāmbuja chāḍi' netra nā yāya antara



SYNONYMS



*yata*-as much; *piye*-they drink; *tata*-so much; *tṛṣṇā*-thirst; *bāḍhe*-increases; *nirantara*-incessantly; *mukha-ambuja*-the lotuslike face; *chāḍi'*-giving up; *netra*-the eyes; *nā*-do not; *yāya*-go; *antara*-separate.



TRANSLATION



As their eyes began to drink the nectarean honey of His lotus face, their thirst increased. Thus their eyes did not leave Him.



PURPORT



In the Laghu-bhāgavatāmṛta (1.5.538), Śrīla Rūpa Gosvāmī has described the beauty of the Lord in this way:





asamānordhva-mādhurya-

taraṅgāmṛta-vāridhiḥ

jaṅgama-sthāvarollāsi-

rūpo gopendra-nandanaḥ



"The beauty of the son of Mahārāja Nanda is incomparable. Nothing is higher than His beauty, and nothing can equal it. His beauty is like waves in an ocean of nectar. This beauty is attractive both for moving and for nonmoving objects."





Similarly, in the Tantra-śāstra, there is another description of the Lord's beauty:



kandarpa-koṭy-arbuda-rūpa-śobha-

nīrājya-pādābja-nakhāṁ calasya

kutrāpy adṛṣṭa-śruta-ramya-kānter

dhyānaṁ paraṁ nanda-sutasya vakṣye



"I shall relate the supreme meditation upon Lord Śrī Kṛṣṇa, the son of Nanda Mahārāja. The tips of the toes of His lotus feet reflect the beauty of the bodies of unlimited millions of Cupids, and His bodily luster has never been seen or heard of anywhere."





One may also consult *Śrīmad-Bhāgavatam* (10.29.14) in this connection.





TEXT 216





ei-mata mahāprabhu lañā bhakta-gaṇa



madhyāhna paryanta kaila śrī-mukha daraśana



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *lañā*-taking; *bhakta*-gaṇa-His associates; *madhyāhna paryanta*-up to midday; *kaila*-performs; *śrī*-mukha daraśana-seeing the face of Lord Jagannātha.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu and His devotees enjoyed transcendental bliss upon seeing the face of Jagannātha. This continued to midday.





TEXT 217





sveda, kampa, aśru-jala vahe sarva-kṣaṇa



darśanera lobhe prabhu kare saṁvaraṇa



SYNONYMS



*sveda*-perspiring; *kampa*-trembling; *aśru*-jala-tears from the eyes; *vahe*-flowed; *sarva*-kṣaṇa-always; *darśanera*-of seeing; *lobhe*-by greed; *prabhu*-Śrī Caitanya Mahāprabhu; *kare*-does; *saṁvaraṇa*-checking.



TRANSLATION



As usual, there were transcendental blissful symptoms in Caitanya Mahāprabhu's body. He perspired and trembled, and a constant flow of tears fell from His eyes. But the Lord checked these tears so they would not disturb His seeing the face of the Lord.





TEXT 218





madhye madhye bhoga lāge, madhye daraśana



bhogera samaye prabhu karena kīrtana



SYNONYMS



*madhye madhye*-at intervals; *bhoga lāge*-there were offerings of food; *madhye*-sometimes; *daraśana*-seeing; *bhogera samaye*-at the time of offering prasāda; *prabhu*-Śrī Caitanya Mahāprabhu; *karena kīrtana*-performed congregational chanting.



TRANSLATION



Their looking at the face of Lord Jagannātha was interrupted only when He was offered food. Afterwards they would again look upon His face. When the food was being offered to the Lord, Śrī Caitanya Mahāprabhu performed His kīrtana.





TEXT 219





darśana-ānande prabhu saba pāsarilā



bhakta-gaṇa madhyāhna karite prabhure lañā gelā



SYNONYMS



*darśana-ānande*-because of pleasure due to seeing the face of the Lord; *prabhu*-Śrī Caitanya Mahāprabhu; *saba*-everything; *pāsarilā*-forgot; *bhakta-gaṇa*-the devotees; *madhyāhna*-noontime lunch; *karite*-to accept; *prabhure*-Śrī Caitanya Mahāprabhu; *lañā gelā*-took.



TRANSLATION



Feeling such great pleasure upon seeing the face of Lord Jagannātha, Śrī Caitanya Mahāprabhu forgot everything. The devotees, however, took Him to His lunch at noontime.





TEXT 220





prātaḥ-kāle ratha-yātrā habeka jāniyā



sevaka lāgāya bhoga dviguṇa kariyā



SYNONYMS



*prātaḥ-kāle*-in the morning; *ratha-yātrā*-the car festival; *habeka*-would take place; *jāniyā*-knowing; *sevaka*-the priestly servants of the Lord; *lāgāya*-offer; *bhoga*-food; *dvi*-guṇa kariyā-increasing to double.



TRANSLATION



Knowing that the car festival would take place in the morning, all the servants of Lord Jagannātha were doubling their offerings of food.





TEXT 221





guṇḍicā-mārjana-līlā saṅkṣepe kahila



yāhā dekhi' śuni' pāpīra kṛṣṇa-bhakti haila



SYNONYMS



*guṇḍicā-mārjana-līlā*-the pastimes of washing the Guṇḍicā temple; *saṅkṣepe kahila*-I have described in brief; *yāhā dekhi' śuni'*-by seeing and hearing which; *pāpīra*-of sinful men; *kṛṣṇa*-bhakti haila-there was awakening of Kṛṣṇa consciousness.



TRANSLATION



I have briefly described the pastimes of the Lord in washing and cleansing the Guṇḍicā temple. By seeing or hearing these pastimes, even sinful men can awaken their Kṛṣṇa consciousness.





TEXT 222





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Chapter Twelve, describing the washing and cleansing of the Guṇḍicā temple.





Chapter 13



The Ecstatic Dancing of the Lord at Ratha-yātrā



A summary of this chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. After bathing early in the morning, Śrī Caitanya Mahāprabhu saw the Deities (Jagannātha, Baladeva and Subhadrā) get aboard Their three carts. This function is called Pāṇḍu-vijaya. At that time, King Pratāparudra took a broom with a golden handle and began to cleanse the road. Lord Jagannātha took permission from the goddess of fortune and then started in the car for the Guṇḍicā temple. The road to the temple led along a broad, sandy beach, and on both sides of the road were residential quarters, houses and gardens. Along that road the servants called gauḍas began to pull the cars. Śrī Caitanya Mahāprabhu divided His saṅkīrtana party into seven divisions. With two mṛdaṅgas in each division, there were altogether fourteen mṛdaṅgas While performing kīrtana, Śrī Caitanya Mahāprabhu exhibited various symptoms of transcendental ecstasy, and Jagannātha and Śrī Caitanya Mahāprabhu exchanged Their feelings very blissfully. When the cars reached the place known as Balagaṇḍi, the devotees offered the Deities simple food. At this time, in a nearby garden, Śrī Caitanya Mahāprabhu and His devotees took a brief rest from the dancing.





TEXT 1





sa jīyāt kṛṣṇa-caitanyaḥ



śrī-rathāgre nanarta yaḥ



yenāsīj jagatāṁ citraṁ



jagannātho 'pi vismitaḥ



SYNONYMS



*saḥ*-He; *jīyāt*-may live long; *kṛṣṇa-caitanyaḥ*-Lord Śrī Caitanya Mahāprabhu; *śrī-ratha-agre*-in the front of the car; *nanarta*-danced; *yaḥ*-who; *yena*-by whom; *āsīt*-there was; *jagatām*-of the whole universe; *citram*-wonder; *jagannāthaḥ*-Lord Jagannātha; *api*-also; *vismitaḥ*-was astonished.



TRANSLATION



May the Supreme Personality of Godhead, Śrī Kṛṣṇa Caitanya, who danced in front of the car of Śrī Jagannātha, be all glorified! By seeing His dancing, not only was the whole universe held in wonder, but Lord Jagannātha Himself became very much astonished.





TEXT 2





jaya jaya śrī-kṛṣṇa-caitanya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-kṛṣṇa-caitanya*-to Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; *nityānanda*-to Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Caitanya Mahāprabhu.



TRANSLATION



All glories to Śrī Kṛṣṇa Caitanya and Prabhu Nityānanda! All glories to Advaitacandra! And all glories to the devotees of Lord Śrī Caitanya Mahāprabhu!





TEXT 3





jaya śrotā-gaṇa, śuna, kari' eka mana



ratha-yātrāya nṛtya prabhura parama mohana



SYNONYMS



*jaya*-all glories; *śrotā-gaṇa*-to the listeners; *śuna*-please hear; *kari'*-keeping yourself; *eka mana*-in one attention; *ratha-yātrāya*-in the car festival; *nṛtya*-dancing; *prabhura*-of Śrī Caitanya Mahāprabhu; *parama*-extremely; *mohana*-enchanting.



TRANSLATION



All glories to the listeners of *Caitanya-caritāmṛta*. Please hear the description of the dancing of Lord Caitanya Mahāprabhu at the Ratha-yātrā festival. His dancing is very enchanting. Please hear of it with great attention.





TEXT 4





āra dina mahāprabhu hañā sāvadhāna



rātre uṭhi' gaṇa-saṅge kaila prātaḥ-snāna



SYNONYMS



*āra dina*-the next day; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *hañā*-becoming; *sāvadhāna*-very careful; *rātre uṭhi'*-getting up at night; *gaṇa*-saṅge-with His personal devotees; *kaila*-took; *prātaḥ*-snāna-bathing early in the morning.



TRANSLATION



The next day, Śrī Caitanya Mahāprabhu and His personal associates got up in the dark and attentively took their early morning baths.





TEXT 5





pāṇḍu-vijaya dekhibāre karila gamana



jagannātha yātrā kaila chāḍi' siṁhāsana



SYNONYMS



*pāṇḍu-vijaya*-the ceremony named Pāṇḍu-vijaya; *dekhibāre*-for seeing; *karila*-did; *gamana*-go; *jagannātha*-Lord Jagannātha; *yātrā*-departure; *kaila*-did; *chāḍi'*-leaving; *siṁhāsana*-the throne.



TRANSLATION



Śrī Caitanya Mahāprabhu and His personal associates then went to see the ceremony of Pāṇḍu-vijaya. During this ceremony, Lord Jagannātha leaves His throne and gets up onto the car.





TEXT 6





āpani pratāparudra lañā pātra-gaṇa



mahāprabhura gaṇe karāya vijaya-darśana



SYNONYMS



*āpani*-personally; *pratāparudra*-King Pratāparudra; *lañā*-taking with him; *pātra*-gaṇa-his associates; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *gaṇe*-associates; *karāya*-causes; *vijaya*-darśana-seeing the Pāṇḍu-vijaya ceremony.



TRANSLATION



King Pratāparudra in person, as well as his entourage, allowed the Pāṇḍu-vijaya ceremony to be seen by all the associates of Śrī Caitanya Mahāprabhu.





TEXT 7





advaita, nitāi ādi saṅge bhakta-gaṇa



sukhe mahāprabhu dekhe īśvara-gamana



SYNONYMS



*advaita*-Advaita Ācārya; *nitāi*-Lord Nityānanda Prabhu; *ādi*-headed by; *saṅge*-with; *bhakta*-gaṇa-devotees; *sukhe*-in great happiness; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *dekhe*-sees; *īśvara*-gamana-how the Lord is starting.



TRANSLATION



Śrī Caitanya Mahāprabhu and His prominent devotees-Advaita Ācārya, Nityānanda Prabhu and others-were very happy to observe how Lord Jagannātha began the Ratha-yātrā.





TEXT 8





baliṣṭha dayitā' gaṇa-yena matta hātī



jagannātha vijaya karāya kari' hātāhāti



SYNONYMS



*baliṣṭha dayitā' gaṇa*-very strong dayitās, or carriers of Jagannātha; *yena*-as if; *matta hātī*-drunken elephants; *jagannātha*-of Lord Jagannātha; *vijaya*-departure; *karāya*-cause; *kari'*-performing; *hātāhāti*-hand to hand.



TRANSLATION



The very strongly built dayitās [carriers of the Jagannātha Deity] were as powerful as drunken elephants. They manually carried Lord Jagannātha from the throne to the car.



PURPORT



The word dayitā refers to one who has received the mercy of the Lord. Lord Jagannātha has a number of stalwart servants known as dayitās. These servants do not come from very high-caste families (brāhmaṇas, kṣatriyas or vaiśyas), but because they are engaged in the service of the Lord, they have been elevated to a respected position. Thus they are known as dayitās. These servants of Lord Jagannātha take care of the Lord from the day of the Snāna-yātrā up to the time the Lord is carried from the throne to the Ratha car. In the Kṣetra-māhātmya these dayitās are said to come from the śabaras, a caste that keeps and sells pigs. However, among the dayitās there are also many who come from the brāhmaṇa caste. Those dayitās coming from the brāhmaṇa families are called dayitā-patis, or leaders of the dayitās. The dayitā-patis offer food such as sweetmeats to Lord Jagannātha during the anavasara, the resting period after Snāna-yātrā. They also make the early morning offering of sweetmeats daily, It is said that during the anavasara Lord Jagannātha suffers from fever and that the dayitā-patis offer Him an infusion of drugs represented by fruit juice. It is said that in the beginning Lord Jagannātha was worshiped by the śabaras and was known as the Deity Nīla Mādhava. Later, when the Deity was established in the temple, the Lord became known as Jagannātha. Because the Deities were taken from the śabaras, all the śabara devotees were elevated to the position of dayitās.





TEXT 9





kataka dayitā kare skandha ālambana



kataka dayitā dhare śrī-padma-caraṇa



SYNONYMS



*kataka dayitā*-some of the dayitās; *kare*-do; *skandha*-of the shoulders; *ālambana*-capturing; *kataka*-some; *dayitā*-servants called dayitās; *dhare*-catch; *śrī-padma-caraṇa*-the lotus feet of the Lord.



TRANSLATION



While carrying the Deity of Lord Jagannātha, some of the dayitās took hold of the shoulders of the Lord, and some caught His lotus feet.





TEXT 10





kaṭi-taṭe baddha, dṛḍha sthūla paṭṭa-ḍorī



dui dike dayitā-gaṇa uṭhāya tāhā dhari'



SYNONYMS



*kaṭi*-taṭe-on the waist; *baddha*-bound; *dṛḍha*-strong; *sthūla*-thick; *paṭṭa-ḍorī*-rope made of silk; *dui dike*-from two sides; *dayitā-gaṇa*-the dayitās; *uṭhāya*-raise; *tāhā*-that rope; *dhari'*-catching.



TRANSLATION



The Lord Jagannātha Deity was bound at the waist by a strong, thick rope made of silk. From two sides the dayitās caught hold of this rope and raised the Deity.





TEXT 11





ucca dṛḍha tulī saba pāti' sthāne sthāne



eka tulī haite tvarāya āra tulīte āne



SYNONYMS



*ucca*-puffed up; *dṛḍha*-strong; *tulī*-pads made of cotton; *saba*-all; *pāti'*-spreading; *sthāne sthāne*-from one place to another; *eka tulī*-one pad; *haite*-from; *tvarāya*-very soon; *āra*-next; *tulīte*-on the pad; *āne*-bring.



TRANSLATION



Strong, puffed-up cotton pads called tulīs were spread out from the throne to the car, and the heavy Deity of Lord Jagannātha was carried from one pillow-like pad to the next by the dayitās.





TEXT 12





prabhu-padāghāte tulī haya khaṇḍa khaṇḍa



tulā saba uḍi' yāya, śabda haya pracaṇḍa



SYNONYMS



*prabhu-pada-āghāte*-by the kicking of Lord Jagannātha; *tulī*-the pads; *haya*-become; *khaṇḍa khaṇḍa*-broken to pieces; *tulā*-cotton from inside; *saba*-all; *uḍi' yāya*-rises; *śabda*-sound; *haya*-there is; *pracaṇḍa*-very much.



TRANSLATION



While the dayitās carried the heavy Jagannātha Deity from one pad to the next, some of the pads broke, and the cotton contents floated into the air. When they broke, they made a heavy, cracking sound.





TEXT 13





viśvambhara jagannāthe ke cālāite pāre?



āpana icchāya cale karite vihāre



SYNONYMS



*viśvambhara*-the maintainer of the universe; *jagannāthe*-Lord Jagannātha; *ke*-who; *cālāite*-cause to be carried; *pāre*-can; *āpana*-personal; *icchāya*-by His will; *cale*-moves; *karite*-to act; *vihāre*-in pastimes.



TRANSLATION



Lord Jagannātha is the maintainer of the whole universe. Who can carry Him from one place to another? However, the Lord moves by His personal will just to perform His pastimes.





TEXT 14





mahāprabhu 'maṇimā' 'maṇimā' kare dhvani



nānā-vādya-kolāhale kichui nā śuni



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *maṇimā*-Maṇimā; *maṇimā*-Maṇimā; *kare*-makes; *dhvani*-the sound; *nānā*-various; *vādya*-of musical instruments; *kolāhale*-by the tumultuous sound; *kichui*-anything; *nā*-not; *śuni*-can hear.



TRANSLATION



While the Lord was transported from the throne to the car, tumultuous sounds were made on various musical instruments. Śrī Caitanya Mahāprabhu was chanting "Maṇimā Maṇimā," but He could not be heard.



PURPORT



The word maṇimā is used to address a respectable person in Orissa. Lord Jagannātha was being respectfully addressed by Śrī Caitanya in this way.





TEXT 15





tabe pratāparudra kare āpane sevana



suvarṇa-mārjanī lañā kare patha sammārjana



SYNONYMS



*tabe*-at this time; *pratāparudra*-King Pratāparudra; *kare*-does; *āpane*-personally; *sevana*-service; *suvarṇa*-golden; *mārjanī*-broom; *lañā*-taking; *kare*-does; *patha*-road; *sammārjana*-cleansing.



TRANSLATION



While the Lord was being carried from the throne to the car, King Pratāparudra personally engaged in the Lord's service by cleansing the road with a broom that had a golden handle.





TEXT 16





candana-jalete kare patha niṣecane



tuccha sevā kare vasi' rāja-siṁhāsane



SYNONYMS



*candana*-jalete-with sandalwood water; *kare*-does; *patha*-road; *niṣecane*-sprinkling; *tuccha*-insignificant, menial; *sevā*-service; *kare*-performs; *vasi'*-although in possession of; *rāja-siṁhāsane*-the royal throne.



TRANSLATION



The King sprinkled the road with sandalwood-scented water. Although he was the owner of the royal throne, he engaged in menial service for the sake of Lord Jagannātha.





TEXT 17





uttama hañā rājā kare tuccha sevana



ataeva jagannāthera kṛpāra bhājana



SYNONYMS



*uttama hañā*-although very respectable; *rājā*-the King; *kare*-accepts; *tuccha*-menial; *sevana*-service; *ataeva*-therefore; *jagannāthera*-of Lord Jagannātha; *kṛpāra*-in the matter of mercy; *bhājana*-suitable candidate.



TRANSLATION



Although the King was the most exalted respectable person, still he accepted menial service for the Lord; he, therefore, became a suitable candidate for receiving the Lord's mercy.





TEXT 18





mahāprabhu sukha pāila se-sevā dekhite



mahāprabhura kṛpā haila se-sevā ha-ite



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *sukha pāila*-felt very happy; *se-sevā*-that kind of service; *dekhite*-to see; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *kṛpā*-mercy; *haila*-there was; *se*-sevā ha-ite-because of that service.



TRANSLATION



Upon seeing the King engaged in such menial service, Caitanya Mahāprabhu became very happy. Simply by rendering this service, the King received the mercy of the Lord.



PURPORT



Unless one receives the mercy of the Lord, he cannot understand the Supreme Personality of Godhead or engage in His devotional service.





athāpi te deva padāmbuja-dvaya-

prasāda-leśānugṛhīta eva hi

jānāti tattvaṁ bhagavan-mahimno

na cānya eko 'pi ciraṁ vicinvan



(Bhāg. 10.14.29)





Only a devotee who has received a small fraction of the mercy of the Lord can understand Him. Others may engage in theoretical speculation to understand the Lord, but they can not know anything about Him. Although Mahārāja Pratāparudra was very eager to see Śrī Caitanya Mahāprabhu, the Lord refused to see him. However, when Śrī Caitanya Mahāprabhu saw the King engaged in menial service for Lord Jagannātha, He became very happy. Thus the King became eligible to receive Śrī Caitanya Mahāprabhu's mercy. If a devotee accepts Lord Śrī Caitanya Mahāprabhu as the universal guru and Lord Jagannātha as the Supreme Personality of Godhead Kṛṣṇa, he is benefited by the combined mercy of Kṛṣṇa and guru. That is stated by Śrī Caitanya Mahāprabhu in His instructions to Rūpa Gosvāmī. (Cc. Madhya 19.151)





brahmāṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja



The seed of devotional service fructifies and becomes a transcendental creeper. Finally it reaches the lotus feet of the Lord in the spiritual sky. This seed is obtained by the mercy of the Lord and the guru. By the Lord's mercy one gets the association of a bona fide guru, and by the mercy of the guru, one gets a chance to render devotional service. Devotional service, the science of bhakti-yoga, carries one from this material world to the spiritual world.





TEXT 19





rathera sājani dekhi' loke camatkāra



nava hemamaya ratha-sumeru-ākāra



SYNONYMS



*rathera*-of the car; *sājani*-decoration; *dekhi'*-by seeing; *loke*-everyone; *camatkāra*-astonished; *nava*-new; *hema*-ma ya-golden; *ratha*-chariot car; *sumeru-ākāra*-as high as the mountain Sumeru.



TRANSLATION



Everyone was astonished to see the decorations on the Ratha car. The car appeared to be newly made of gold, and it was as high as Mount Sumeru.



PURPORT



In the year 1973 there was a gorgeous Ratha-yātrā festival in London, England, and the car was brought to Trafalgar Square. The London daily newspaper the Guardian published a front-page photo caption: "ISKCON Ratha-yātrā is rival to the Nelson Column in Trafalgar Square." The Nelson Column is a very impressive statue of Lord Nelson and can be seen from a good distance. Just as the residents of Purī compared the Ratha-yātrā car to Mount Sumeru, the residents of London considered the car rival to the Nelson Monument.





TEXT 20





śata śata su-cāmara-darpaṇe ujjvala



upare patākā śobhe cāṅdoyā nirmala



SYNONYMS



*śata śata*-hundreds upon hundreds; *su*-cāmara-beautiful white whisks; *darpaṇe*-with mirrors; *ujjvala*-very bright; *upare*-on the top; *patākā*-flag; *śobhe*-looks beautiful; *cāṅdoyā*-canopy; *nirmala*-thoroughly cleansed.



TRANSLATION



The decorations included bright mirrors and hundreds and hundreds of cāmaras [white whisks made of yak tails]. On top of the car were a neat and clean canopy and very beautiful flag.





TEXT 21





ghāghara, kiṅkiṇī bāje, ghaṇṭāra kvaṇita



nānā citra-paṭṭa-vastre ratha vibhūṣita



SYNONYMS



*ghāghara*-gongs; *kiṅkiṇī*-ankle bells; *bāje*-were sounding; *ghaṇṭāra*-of bells; *kvaṇita*-tinkling sound; *nānā*-various; *citra*-pictures; *paṭṭa*-vastre-with silken cloth; *ratha*-the car; *vibhūṣita*-decorated.



TRANSLATION



The car was also decorated with silken cloth and various pictures. Many brass bells, gongs and ankle bells rang.





TEXT 22





līlāya caḍila īśvara rathera upara



āra dui rathe caḍe subhadrā, haladhara



SYNONYMS



*līlāya*-for the matter of pastimes; *caḍila*-got up; *īśvara*-the Supreme Personality of Godhead; *rathera*-a car; *upara*-aboard; *āra dui*-another two; *rathe*-in the cars; *caḍe*-got up; *subhadrā*-the sister of Lord Jagannātha; *haladhara*-Balarāma.



TRANSLATION



For the pastimes of the Ratha-yātrā ceremony, Lord Jagannātha got aboard one car, and His sister, Subhadrā, and elder brother, Balarāma, got aboard two other cars.





TEXT 23





pañca-daśa dina īśvara mahā-lakṣmī lañā



tāṅra saṅge krīḍā kaila nibhṛte vasiyā



SYNONYMS



*pañca*-daśa dina-fifteen days; *īśvara*-the Lord; *mahā-lakṣmī*-the supreme goddess of fortune; *lañā*-with; *tāṅra saṅge*-in her company; *krīḍā*-enjoyment; *kaila*-performed; *nibhṛte*-in a solitary place; *vasiyā*-sitting.



TRANSLATION



For fifteen days the Lord had remained in a secluded place with the supreme goddess of fortune and had performed His pastimes with her.



PURPORT



The fifteen-day period of anavasara is also called nibhṛta, in honor of the solitary place where the supreme goddess of fortune lives. After living there a fortnight, Lord Jagannātha took permission from the goddess of fortune to leave.





TEXT 24





tāṅhāra sammati lañā bhakte sukha dite



rathe caḍi' bāhira haila vihāra karite



SYNONYMS



*tāṅhāra sammati*-her permission; *lañā*-taking; *bhakte*-the devotees; *sukha dite*-to please; *rathe caḍi'*-riding on the car; *bāhira haila*-came out; *vihāra karite*-to perform pastimes.



TRANSLATION



Having taken permission from the goddess of fortune, the Lord came out to ride on the Ratha car and perform His pastimes for the pleasure of the devotees.



PURPORT



In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that as an ideal husband, Lord Jagannātha remained fifteen days in a secluded place with His wife, the supreme goddess of fortune. Nonetheless, the Lord wanted to come out of seclusion to give happiness to His devotees. The Lord enjoys Himself in two ways, known as svakīya and parakīya. The Lord's conjugal love in the svakīya-rasa relates to the regulative principles observed in Dvārakā. There the Lord has many married queens, but in Vṛndāvana the conjugal love of the Lord is not with His married wives but with His girl friends, the gopīs. Conjugal love with the gopīs is called parakīya-rasa. Lord Jagannātha leaves the secluded place where He enjoys the company of the supreme goddess of fortune in svakīya-rasa, and He goes to Vṛndāvana where He enjoys the parakīya-rasa. Bhaktisiddhānta Sarasvatī Ṭhākura therefore reminds us that the Lord's pleasure in parakīya-rasa is superior to His pleasure in svakīya-rasa.





In the material world, parakīya-rasa, or loving affairs with unmarried girl friends, is a most degraded relationship, but in the spiritual world this type of loving affair is considered the supreme enjoyment. In the material world everything is but a reflection of the spiritual world, and that reflection is perverted. We cannot understand the affairs of the spiritual world on the basis of our experience in the material world. The Lord's pastimes with the gopīs are therefore misunderstood by mundane scholars and word-wranglers. The parakīya-rasa of the spiritual world should not be discussed except by one who is very advanced in pure devotional service. The parakīya-rasa in the spiritual world and that in the material world are not comparable. The former is like gold, and the latter is like iron. Because the difference between the two is so great, they cannot actually be compared. However, one can easily distinguish the value of gold by seeing the value of iron. One who has the proper realization can easily distinguish the transcendental activities of the spiritual world from material activities.





TEXT 25





sūkṣma śveta-bālu pathe pulinera sama



dui dike ṭoṭā, saba-yena vṛndāvana



SYNONYMS



*sūkṣma*-fine; *śveta*-bālu-white sand; *pathe*-on the path; *pulinera sama*-just like the bank of the Yamunā; *dui dike*-on two sides; *ṭoṭā*-gardens; *saba*-all; *yena*-like; *vṛndāvana*-the holy place Vṛndāvana.



TRANSLATION



The fine, white sand spread all over the path resembled the bank of the Yamunā, and the small gardens on both sides looked just like those in Vṛndāvana.





TEXT 26





rathe caḍi' jagannātha karilā gamana



dui-pārśve dekhi' cale ānandita-mana



SYNONYMS



*rathe caḍi'*-riding on the car; *jagannātha*-Lord Jagannātha; *karilā gamana*-was passing; *dui*-pārśve-on both sides; *dekhi'*-seeing; *cale*-goes; *ānandita*-full of pleasure; *mana*-mind.



TRANSLATION



As Lord Jagannātha rode in His car and saw the beauty on both sides, His mind was filled with pleasure.





TEXT 27





'gauḍa' saba ratha ṭāne kariyā ānanda



kṣaṇe śīghra cale ratha, kṣaṇe cale manda



SYNONYMS



*gauḍa*-the pullers of the car; *saba*-all; *ratha*-the car; *ṭāne*-pull; *kariyā*-feeling; *ānanda*-happiness; *kṣaṇe*-sometimes; *śīghra cale*-goes very fast; *ratha*-the car; *kṣaṇe*-sometimes; *cale*-goes; *manda*-very slow.



TRANSLATION



The pullers of the car were known as gauḍas, and they pulled with great pleasure. However, the car sometimes went very fast and sometimes very slow.





TEXT 28





kṣaṇe sthira hañā rahe, ṭānileha nā cale



īśvara-icchāya cale, nā cale kāro bale



SYNONYMS



*kṣaṇe*-sometimes; *sthira*-still; *hañā*-becoming; *rahe*-stays; *ṭāṅileha*-in spite of being pulled; *nā cale*-does not go; *īśvara-icchāya*-by the will of the Lord; *cale*-goes; *nā cale*-does not go; *kāro*-of anyone; *bale*-by the strength.



TRANSLATION



Sometimes the car would stand still and not move, even though it was pulled very vigorously. The chariot therefore moved by the will of the Lord, not by the strength of any ordinary person.





TEXT 29





tabe mahāprabhu saba lañā bhakta-gaṇa



svahaste parāila sabe mālya-candana



SYNONYMS



*tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *saba*-all; *lañā*-taking; *bhakta*-gaṇa-devotees; *sva-haste*-by His own hand; *parāila*-decorated; *sabe*-everyone; *mālya*-candana-with flower garlands and pulp of sandalwood.



TRANSLATION



As the car stood still, Śrī Caitanya Mahāprabhu gathered all His devotees and, with His own hand, decorated them with flower garlands and sandalwood pulp.





TEXT 30





paramānanda purī, āra bhāratī brahmānanda



śrī-haste candana pāñā bāḍila ānanda



SYNONYMS



*paramānanda purī*-Paramānanda Purī; *āra*-and; *bhāratī brahmānanda*-Brahmānanda Bhāratī; *śrī-haste*-by the hand of Lord Caitanya Mahāprabhu; *candana*-sandalwood pulp; *pāñā*-getting; *bāḍila*-increased; *ānanda*-transcendental bliss.



TRANSLATION



Paramānanda Purī and Brahmānanda Bhāratī were both personally given garlands and sandalwood pulp from the very hands of Śrī Caitanya Mahāprabhu. This increased their transcendental pleasure.





TEXT 31





advaita-ācārya, āra prabhu-nityānanda



śrī-hasta-sparśe duṅhāra ha-ila ānanda



SYNONYMS



*advaita-ācārya*-Advaita Ācārya; *āra*-and; *prabhu-nityānanda*-Lord Nityānanda Prabhu; *śrī-hasta-sparśe*-by the touch of the transcendental hand of Lord Caitanya; *duṅhāra*-of both of Them; *ha*-ila-there was; *ānanda*-transcendental bliss.



TRANSLATION



Similarly, when Advaita Ācārya and Nityānanda Prabhu felt the touch of the transcendental hand of Śrī Caitanya Mahāprabhu, They were both very pleased.





TEXT 32





kīrtanīyā-gaṇe dila mālya-candana



svarūpa, śrīvāsa,-yāhāṅ mukhya dui-jana



SYNONYMS



*kīrtanīyā*-gaṇe-unto the performers of saṅkīrtana; *dila*-gave; *mālya*-candana-garlands and sandalwood pulp; *svarūpa*-Svarūpa; śrīvāsa-Śrīvāsa; *yāhāṅ*-where; *mukhya*-principal; *dui*-jana-two persons.



TRANSLATION



The Lord also gave garlands and sandalwood pulp to the performers of saṅkīrtana. The chief two performers were Svarūpa Dāmodara and Śrīvāsa Ṭhākura.





TEXT 33





cāri sampradāye haila cabbiśa gāyana



dui dui mārdaṅgika haila aṣṭa jana



SYNONYMS



*cāri sampradāye*-in the four parties; *haila*-there were; *cabbiśa*-twenty-four; *gāyana*-performers of kīrtana; *dui dui*-two in each party; *mārdaṅgika*-players of mṛdaṅga drums; *haila*-there were; *aṣṭa jana*-eight persons.



TRANSLATION



There were altogether four parties of kīrtana performers, comprising twenty-four chanters. In each party there were also two mṛdaṅga players, making an additional eight persons.





TEXT 34





tabe mahāprabhu mane vicāra kariyā



cāri sampradāya dila gāyana bāṅṭiyā



SYNONYMS



*tabe*-after this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *mane*-in the mind; *vicāra kariyā*-considering; *cāri sampradāya*-four parties; *dila*-gave; *gāyana bāṅṭiyā*-dividing the singers.



TRANSLATION



When the four parties were formed, Śrī Caitanya Mahāprabhu, after some consideration, divided the chanters.





TEXT 35





nityānanda, advaita, haridāsa, vakreśvare



cāri jane ājñā dila nṛtya karibāre



SYNONYMS



*nityānanda*-Lord Nityānanda; *advaita*-Advaita Ācārya; *haridāsa*-Haridāsa Ṭhākura; *vakreśvare*-Vakreśvara Paṇḍita; *cāri jane*-to these four persons; *ājñā dila*-the Lord gave an order; *nṛtya karibāre*-to dance.



TRANSLATION



Śrī Caitanya Mahāprabhu ordered Nityānanda Prabhu, Advaita Ācārya, Haridāsa Ṭhākura and Vakreśvara Paṇḍita to dance in each of the four respective parties.





TEXT 36





prathama sampradāye kaila svarūpa-pradhāna



āra pañca-jana dila tāṅra pāligāna



SYNONYMS



*prathama sampradāye*-in the first party; *kaila*-fixed; *svarūpa*-Svarūpa Dāmodara; *pradhāna*-as the chief; *āra*-another; *pañca*-jana-five persons; *dila*-gave; *tāṅra*-his; *pāligāna*-responders.



TRANSLATION



Svarūpa Dāmodara was chosen as the leader of the first party and was given five assistants to respond to his chanting.





TEXT 37





dāmodara, nārāyaṇa, datta govinda



rāghava paṇḍita, āra śrī-govindānanda



SYNONYMS



*dāmodara*-Dāmodara Paṇḍita; *nārāyaṇa*-Nārāyaṇa; *datta govinda*-Govinda Datta; *rāghava paṇḍita*-Rāghava Paṇḍita; *āra*-and; *śrī-govindānanda*-Śrī Govindānanda.



TRANSLATION



The five who responded to the singing of Svarūpa Dāmodara were Dāmodara Paṇḍita, Nārāyaṇa, Govinda Datta, Rāghava Paṇḍita and Śrī Govindānanda.





TEXT 38





advaitere nṛtya karibāre ājñā dila



śrīvāsa-pradhāna āra sampradāya kaila



SYNONYMS



*advaitere*-unto Advaita Ācārya; *nṛtya*-dancing; *karibāre*-for performing; *ājñā*-order; *dila*-gave; śrīvāsa-Śrīvāsa Ṭhākura; *pradhāna*-chief; *āra*-another; *sampradāya*-group; *kaila*-formed.



TRANSLATION



Advaita Ācārya Prabhu was ordered to dance in the first group. The Lord then formed another group with Śrīvāsa Ṭhākura as the chief man.



PURPORT



In the first group, Dāmodara Svarūpa was appointed chief singer, and the responding singers were Dāmodara Paṇḍita, Nārāyaṇa, Govinda Datta, Rāghava Paṇḍita and Govindānanda. Śrī Advaita Ācārya was appointed as a dancer. The next group was formed, and the chief singer was Śrīvāsa Ṭhākura.





TEXT 39





gaṅgādāsa, haridāsa, śrīmān, śubhānanda



śrī-rāma paṇḍita, tāhāṅ nāce nityānanda



SYNONYMS



*gaṅgādāsa*-Gaṅgādāsa; *haridāsa*-Haridāsa; śrīmān-Śrīmān; śubhānanda-Śubhānanda; *śrī-rāma paṇḍita*-Śrī Rāma Paṇḍita; *tāhāṅ*-there; *nāce*-dances; *nityānanda*-Lord Nityānanda.



TRANSLATION



The five singers who responded to the singing of Śrīvāsa Ṭhākura were Gaṅgādāsa, Haridāsa, Śrīmān, Śubhānanda and Śrī Rāma Paṇḍita. Śrī Nityānanda Prabhu was appointed as a dancer.





TEXT 40





vāsudeva, gopīnātha, murāri yāhāṅ gāya



mukunda-pradhāna kaila āra sampradāya



SYNONYMS



*vāsudeva*-Vāsudeva; *gopīnātha*-Gopīnātha; *murāri*-Murāri; *yāhāṅ*-where; *gāya*-sing; *mukunda*-Mukunda; *pradhāna*-chief; *kaila*-formed; *āra*-another; *sampradāya*-group.



TRANSLATION



Another group was formed consisting of Vāsudeva, Gopīnātha, and Murāri. All these were responsive singers, and Mukunda was the chief singer.





TEXT 41





śrīkānta, vallabha-sena āra dui jana



haridāsa-ṭhākura tāhāṅ karena nartana



SYNONYMS



*śrīkānta, vallabha*-sena-Śrīkānta and Vallabha Sena; *āra*-another; *dui jana*-two persons; *haridāsa-ṭhākura*-Haridāsa Ṭhākura; *tāhāṅ*-there; *karena*-performs; *nartana*-dancing.



TRANSLATION



Another two persons, Śrīkānta and Vallabha Sena, joined as responsive singers. In this group, Haridāsa Ṭhākura [the senior] was the dancer.



PURPORT



In the third group, Mukunda was appointed the chief singer. This party was composed of Vāsudeva, Gopīnātha, Murāri, Śrīkānta and Vallabha Sena. The senior Haridāsa Ṭhākura was the dancer.





TEXT 42





govinda-ghoṣa-pradhāna kaila āra sampradāya



haridāsa, viṣṇudāsa, rāghava, yāhāṅ gāya



SYNONYMS



*govinda*-ghoṣa-Govinda Ghosh; *pradhāna*-the chief; *kaila*-formed; *āra*-another; *sampradāya*-group; *haridāsa*-the younger Haridāsa; *viṣṇudāsa*-Viṣṇudāsa; *rāghava*-Rāghava; *yāhāṅ*-where; *gāya*-sing.



TRANSLATION



The Lord formed another group, appointing Govinda Ghosh as leader. In this group the younger Haridāsa, Viṣṇudāsa and Rāghava were the responding singers.





TEXT 43





mādhava, vāsudeva-ghoṣa,-dui sahodara



nṛtya karena tāhāṅ paṇḍita-vakreśvara



SYNONYMS



*mādhava*-Mādhava; *vāsudeva*-ghoṣa-Vāsudeva Ghosh; *dui sahodara*-two brothers; *nṛtya karena*-dances; *tāhāṅ*-there; *paṇḍita*-vakreśvara-Vakreśvara Paṇḍita.



TRANSLATION



Two brothers named Mādhava Ghosh and Vāsudeva Ghosh also joined this group as responsive singers. Vakreśvara Paṇḍita was the dancer.





TEXT 44





kulīna-grāmera eka kīrtanīyā-samāja



tāhāṅ nṛtya karena rāmānanda, satyarāja



SYNONYMS



*kulīna-grāmera*-of the village known as Kulīna-grāma; *eka*-one; *kīrtanīyā*-samāja-saṅkīrtana party; *tāhāṅ*-there; *nṛtya karena*-dances; *rāmānanda*-Rāmānanda; *satyarāja*-Satyarāja Khān.



TRANSLATION



There was a saṅkīrtana party from the village known as Kulīna-grāma, and Rāmānanda and Satyarāja were appointed the dancers in this group.





TEXT 45





śāntipurera ācāryera eka sampradāya



acyutānanda nāce tathā, āra saba gāya



SYNONYMS



*śāntipurera*-of Śāntipura; *ācāryera*-of Advaita Ācārya; *eka*-one; *sampradāya*-group; *acyutānanda*-the son of Advaita Ācārya; *nāce*-dances; *tathā*-there; *āra*-the rest; *saba*-all; *gāya*-were singing.



TRANSLATION



There was another party that came from Śāntipura and was formed by Advaita Ācārya. Acyutānanda was the dancer, and the rest of the men were singers.





TEXT 46





khaṇḍera sampradāya kare anyatra kīrtana



narahari nāce tāhāṅ śrī-raghunandana



SYNONYMS



*khaṇḍera*-of the place named Khaṇḍa; *sampradāya*-party; *kare*-performs; *anyatra*-in a different place; *kīrtana*-chanting; *narahari*-Narahari; *nāce*-dances; *tāhāṅ*-there; *śrī*-raghunandana-Raghunandana.



TRANSLATION



Another party was formed by the people of Khaṇḍa. These people were singing in a different place. In that group, Narahari Prabhu and Raghunandana were dancing.





TEXT 47





jagannāthera āge cāri sampradāya gāya



dui pāśe dui, pāche eka sampradāya



SYNONYMS



*jagannāthera āge*-in front of the Deity Lord Jagannātha; *cāri sampradāya gāya*-four groups were chanting; *dui pāśe*-on two sides; *dui*-another two groups; *pāche*-at the rear; *eka sampradāya*-another group.



TRANSLATION



Four parties chanted and danced in front of Lord Jagannātha, and on both sides were two other parties. Another was at the rear.





TEXT 48





sāta sampradāye bāje caudda mādala



yāra dhvani śuni' vaiṣṇava haila pāgala



SYNONYMS



*sāta sampradāye*-in seven groups; *bāje*-were beating; *caudda*-fourteen; *mādala*-drums; *yāra*-of which; *dhvani*-the sound; *śuni'*-hearing; *vaiṣṇava*-all the devotees; *haila*-became; *pāgala*-mad.



TRANSLATION



There were altogether seven parties of saṅkīrtana, and in each party two men were beating drums. Thus fourteen drums were being played at once. The sound was tumultuous, and all the devotees became mad.





TEXT 49





vaiṣṇavera megha-ghaṭāya ha-ila bādala



kīrtanānande saba varṣe netra-jala



SYNONYMS



*vaiṣṇavera*-of the devotees; *megha-ghaṭāya*-by the assembly of clouds; *ha*-ila-there was; *bādala*-rainfall; *kīrtana-ānande*-in the blissful situation of chanting; *saba*-all of them; *varṣe*-rain; *netra*-jala-tears from the eyes.



TRANSLATION



All the Vaiṣṇavas came together like an assembly of clouds. As the devotees chanted the holy names, tears fell in great ecstasy like rainfall from their eyes.





TEXT 50





tri-bhuvana bhari' uṭhe kīrtanera dhvani



anya vādyādira dhvani kichui nā śuni



SYNONYMS



*tri*-bhuvana bhari'-filling the three worlds; *uṭhe*-arose; *kīrtanera dhvani*-vibration of saṅkīrtana; *anya*-other; *vādya-ādira*-of musical instruments; *dhvani*-the sound; *kichui*-anything; *nā*-not; *śuni*-hears.



TRANSLATION



When the saṅkīrtana resounded, it filled the three worlds. Indeed, no one could hear mundane sounds or musical instruments other than the saṅkīrtana.





TEXT 51





sāta ṭhāñi bule prabhu 'hari' 'hari' bali'



'jaya jagannātha', balena hasta-yuga tuli'



SYNONYMS



*sāta ṭhāñi*-in the seven places; *bule*-wanders; *prabhu*-Śrī Caitanya Mahāprabhu; *hari hari bali'*-chanting the holy names Hari, Hari; *jaya jagannātha*-all glories to Lord Jagannātha; *balena*-says; *hasta*-yuga-His two arms; *tuli'*-raising.



TRANSLATION



Lord Caitanya Mahāprabhu wandered through all seven groups chanting the holy name,"Hari, Hari!" Raising His arms, He shouted, "All glories to Lord Jagannātha!"





TEXT 52





āra eka śakti prabhu karila prakāśa



eka-kāle sāta ṭhāñi karila vilāsa



SYNONYMS



*āra*-another; *eka*-one; *śakti*-mystic power; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *karila*-made; *prakāśa*-manifest; *eka*-kāle-simultaneously; *sāta ṭhāñi*-in seven places; *karila*-performed; *vilāsa*-pastimes.



TRANSLATION



Lord Caitanya Mahāprabhu then exhibited another mystic power by performing pastimes simultaneously in all seven groups.





TEXT 53





sabe kahe,-prabhu āchena mora sampradāya



anya ṭhāñi nāhi yā'na āmāre dayāya



SYNONYMS



*sabe kahe*-everyone said; *prabhu*-Śrī Caitanya Mahāprabhu; *āchena*-is present; *mora sampradāya*-in my group; *anya ṭhāñi*-in other places; *nāhi*-does not; *yā'na*-go; *āmāre*-unto me; *dayāya*-bestows His mercy.



TRANSLATION



Everyone said, "Lord Caitanya Mahāprabhu is present in my group. Indeed, He does not go anywhere else. He is bestowing His mercy upon us."





TEXT 54





keha lakhite nāre prabhura acintya-śakti



antaraṅga-bhakta jāne, yāṅra śuddha-bhakti



SYNONYMS



*keha*-anyone; *lakhite*-see; *nāre*-cannot; *prabhura*-of Śrī Caitanya Mahāprabhu; *acintya*-inconceivable; *śakti*-power; *antaraṅga*-intimate; *bhakta*-devotee; *jāne*-knows; *yāṅra*-whose; *śuddha*-bhakti-pure devotional service.



TRANSLATION



Actually, no one could see the inconceivable potency of the Lord. Only the most confidential devotees, those in pure, unalloyed devotional service, could understand.





TEXT 55





kīrtana dekhiyā jagannātha haraṣita



saṅkīrtana dekhe ratha kariyā sthagita



SYNONYMS



*kīrtana dekhiyā*-by seeing the performance of saṅkīrtana; *jagannātha*-Lord Jagannātha; *haraṣita*-very pleased; *saṅkīrtana*-performance of saṅkīrtana; *dekhe*-sees; *ratha*-the car; *kariyā sthagita*-stopping.



TRANSLATION



Lord Jagannātha was very pleased by the saṅkīrtana, and He brought His car to a standstill just to see the performance.





TEXT 56





pratāparudrera haila parama vismaya



dekhite vivaśa rājā haila premamaya



SYNONYMS



*pratāparudrera*-of King Pratāparudra; *haila*-there was; *parama*-very much; *vismaya*-astonishment; *dekhite*-to see; *vivaśa*-inactive; *rājā*-the King; *haila*-became; *prema-maya*-in ecstatic love.



TRANSLATION



King Pratāparudra also was astonished to see the saṅkīrtana. He became inactive and was converted to ecstatic love of Kṛṣṇa.





TEXT 57





kāśī-miśre kahe rājā prabhura mahimā



kāśī-miśra kahe,-tomāra bhāgyera nāhi sīmā



SYNONYMS



*kāśī*-miśre-unto Kāśī Miśra; *kahe*-said; *rājā*-the King; *prabhura mahimā*-the glories of Śrī Caitanya Mahāprabhu; *kāśī*-miśra kahe-Kāśī Miśra said; *tomāra*-your; *bhāgyera*-of fortune; *nāhi*-there is not; *sīmā*-a limit.

TRANSLATION



When the King informed Kāśī Miśra of the glories of the Lord, Kāśī Miśra replied,"O King, your fortune has no limit!"





TEXT 58





sārvabhauma-saṅge rājā kare ṭhārāṭhāri



āra keha nāhi jāne caitanyera curi



SYNONYMS



*sārvabhauma*-saṅge-with Sārvabhauma Bhaṭṭācārya; *rājā*-the King; *kare*-does; *ṭhārāṭhāri*-indication; *āra*-further; *keha*-anyone; *nāhi*-not; *jāne*-knows; *caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *curi*-tricks.



TRANSLATION



The King and Sārvabhauma Bhaṭṭācārya were both aware of the Lord's activities, but no one else could see the tricks of Lord Caitanya Mahāprabhu.





TEXT 59





yāre tāṅra kṛpā, sei jānibāre pāre



kṛpā vinā brahmādika jānibāre nāre



SYNONYMS



*yāre*-upon whom; *tāṅra*-His; *kṛpā*-mercy; *sei*-that person; *jānibāre*-to know; *pāre*-is able; *kṛpā*-mercy; *vinā*-without; *brahma-ādika*-the demigods, headed by Lord Brahmā; *jānibāre*-to know; *nāre*-are not able.



TRANSLATION



Only a person who has received the mercy of the Lord can understand. Without the Lord's mercy, even the demigods, headed by Lord Brahmā, cannot understand.





TEXT 60





rājāra tuccha sevā dekhi' prabhura tuṣṭa mana



sei ta' prasāde pāila 'rahasya-darśana'



SYNONYMS



*rājāra*-of the King; *tuccha*-insignificant, menial; *sevā*-service; *dekhi'*-seeing; *prabhura*-of Śrī Caitanya Mahāprabhu; *tuṣṭa*-satisfied; *mana*-mind; *sei*-that; *ta'*-indeed; *prasāde*-by mercy; *pāila*-got; *rahasya*-darśana-seeing of the mystery of the activities.



TRANSLATION



Śrī Caitanya Mahāprabhu was very satisfied to see the King accept the menial task of sweeping the street, and for this humility, the King received the mercy of Śrī Caitanya Mahāprabhu. He could therefore observe the mystery of Śrī Caitanya Mahāprabhu's activities.



PURPORT



The mystery of the Lord's activities is described by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. Lord Jagannātha was astonished to see the transcendental dancing and chanting of Śrī Caitanya Mahāprabhu, and He stopped His car just to see the dancing. Lord Caitanya Mahāprabhu then danced in such a mystical way that He pleased Lord Jagannātha. The seer and the dancer were one and the same Supreme Person, but the Lord, being one and many at the same time, was exhibiting the variegatedness of His pastimes. This is the meaning behind His mysterious exhibition. By the mercy of Śrī Caitanya Mahāprabhu, the King could understand how both of Them were enjoying each other's activities. Another mysterious exhibition was Śrī Caitanya Mahāprabhu's simultaneous presence in seven groups. By the mercy of Śrī Caitanya Mahāprabhu, the King could understand that also.





TEXT 61





sākṣāte nā deya dekhā, parokṣe ta' dayā



ke bujhite pāre caitanya-candrera māyā



SYNONYMS



*sākṣāte*-directiy; *nā*-not; *deya*-gives; *dekhā*-interview; *parokṣe*-indirectly; *ta'*-indeed; *dayā*-there was mercy; *ke*-who; *bujhite*-to understand; *pāre*-is able; *caitanya-candrera*-of Lord Śrī Caitanya Mahāprabhu; *māyā*-internal potency.



TRANSLATION



Although the King was refused an interview, he was indirectly bestowed causeless mercy. Who can understand the internal potency of Śrī Caitanya Mahāprabhu?



PURPORT



As Śrī Caitanya Mahāprabhu was playing the part of a world teacher, He did not agree to see the King because a king is a mundane person interested in money and women. Indeed, the very name "king" suggests one who is always surrounded by money and women. As a sannyāsī, Śrī Caitanya Mahāprabhu was afraid of both money and women. The very word "king" is repugnant to one who is in the renounced order of life. Śrī Caitanya Mahāprabhu refused to see the King, but indirectly, by the Lord's causeless mercy, the King was able to understand the Lord's mysterious activities. Lord Caitanya Mahāprabhu's activities were exhibited sometimes to reveal Him as the Supreme Personality of Godhead and sometimes to show Him as a devotee. Both kinds of activity are mysterious and appreciated only by pure devotees.





TEXT 62





sārvabhauma, kāśī-miśra,-dui mahāśaya



rājāre prasāda dekhi' ha-ilā vismaya



SYNONYMS



*sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *kāśī*-miśra-Kāśī Miśra; *dui mahāśaya*-two great personalities; *rājāre*-unto the King; *prasāda*-mercy; *dekhi'*-seeing; *ha*-ilā-became; *vismaya*-astonished.



TRANSLATION



When the two great personalities Sārvabhauma Bhaṭṭācārya and Kāśī Miśra saw Caitanya Mahāprabhu's causeless mercy upon the King, they were astonished.





TEXT 63





ei-mata līlā prabhu kaila kata-kṣaṇa



āpane gāyena, nācā'na nija-bhakta-gaṇa



SYNONYMS



*ei-mata*-in this way; *līlā*-pastimes; *prabhu*-Śrī Caitanya Mahāprabhu; *kaila*-performed; *kata-kṣaṇa*-for some time; *āpane gāyena*-personally sings; *nācā'na*-made to dance; *nija*-bhakta-gaṇa-His own personal devotees.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu performed His pastimes for some time in this way. He personally sang and induced His personal associates to dance.





TEXT 64





kabhu eka mūrti, kabhu hana bahu-mūrti



kārya-anurūpa prabhu prakāśaye śakti



SYNONYMS



*kabhu*-sometimes; *eka mūrti*-one form; *kabhu*-sometimes; *hana*-becomes; *bahu*-mūrti-many forms; *kārya*-anurūpa-according to the program of activities; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *prakāśaye*-exhibits; *śakti*-His internal potency.



TRANSLATION



According to His need, the Lord sometimes exhibited one form and sometimes many. This was being executed by His internal potency.





TEXT 65





līlāveśe prabhura nāhi nijānusandhāna



icchā jāni 'līlā śakti' kare samādhāna



SYNONYMS



*līlā-āveśe*-in the ecstasy of transcendental pastimes; *prabhura*-of Śrī Caitanya Mahāprabhu; *nāhi*-there was not; *nija*-anusandhāna-understanding about His personal self; *icchā jāni*-knowing His desire; *līlā śakti*-the potency known as līlā-śakti; *kare*-does; *samādhāna*-all arrangements.



TRANSLATION



Indeed, the Personality of Godhead forgot Himself in the course of His transcendental pastimes, but His internal potency [līlā-śakti], knowing the intentions of the Lord, made all arrangements.



PURPORT



It is stated in the *Upaniṣads*:





parāsya śaktir vividhaiva śrūyate

svābhāvikī jñāna-bala-kriyā ca



"The Supreme Lord has multi-potencies which act so perfectly that all consciousness, strength and activity are being directed solely by His will." (Śvetāśvatara Upaniṣad 6.8)





Śrī Caitanya Mahāprabhu exhibited His mystic power in presenting Himself simultaneously in each and every saṅkīrtana group. Most people thought that He was one, but some saw that He was many. The internal devotees could understand that the Lord, although one, was exhibiting Himself as many in the different saṅkīrtana groups. When Śrī Caitanya Mahāprabhu danced, He forgot Himself and was simply absorbed in ecstatic bliss. However, His internal potency arranged everything perfectly. This is the difference between the internal and external potency. In the material world, the external potency (material energy) can act only after one endeavors at great length, but when the Supreme Lord desires, everything is performed automatically by the internal potency. By His will, things happen so nicely and perfectly that they appear to be carried out automatically. Sometimes the activities of the internal potency are exhibited in the material world. In fact, all the activities of material nature are actually performed by the inconceivable energies of the Lord, but so-called scientists and students of material nature are unable to understand ultimately how things are happening. They evasively conclude that everything is being done by nature, but they do not know that behind nature is the potent Supreme Personality of Godhead. This is explained in *Bhagavad-gītā*:



mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivartate



"This material nature is working under My direction, O son of Kuntī, and it is producing all moving and unmoving beings. By its rule this manifestation is created and annihilated again and again." (Bg. 9.10)





TEXT 66





pūrve yaiche rāsādi līlā kaila vṛndāvane



alaukika līlā gaura kaila kṣaṇe kṣaṇe



SYNONYMS



*pūrve*-formerly; *yaiche*-as; *rāsa-ādi līlā*-the rāsa-līlā and other pastimes; *kaila*-performed; *vṛndāvane*-at Vṛndāvana; *alaukika*-uncommon; *līlā*-pastimes; *gaura*-Lord Śrī Caitanya Mahāprabhu; *kaila*-performed; *kṣaṇe kṣaṇe*-moment after moment.



TRANSLATION



Just as Lord Śrī Kṛṣṇa formerly performed the rāsa-līlā dance and other pastimes at Vṛndāvana, Lord Śrī Caitanya Mahāprabhu performed uncommon pastimes moment after moment.





TEXT 67





bhakta-gaṇa anubhave, nāhi jāne āna



śrī-bhāgavata-śāstra tāhāte pramāṇa



SYNONYMS



*bhakta-gaṇa*-all devotees; *anubhave*-could perceive; *nāhi jāne*-do not know; *āna*-others; *śrī-bhāgavata-śāstra*-the revealed scripture Śrīmad-Bhāgavatam; *tāhāte*-in that connection; *pramāṇa*-evidence.



TRANSLATION



Śrī Caitanya Mahāprabhu's dancing before the Ratha-yātrā car could be perceived only by pure devotees. Others could not understand. Descriptions of Lord Kṛṣṇa's uncommon dancing can be found in the revealed scripture *Śrīmad-Bhāgavatam*.



PURPORT



Lord Śrī Kṛṣṇa expanded Himself into many forms while engaged in the rāsa-līlā dance, and He also expanded Himself when He married 16,000 wives in Dvārakā. The same process was adopted by Śrī Caitanya Mahāprabhu when He expanded Himself into seven forms to dance in each and every group of the saṅkīrtana party. These expansions were appreciated by pure devotees, including King Pratāparudra. Although for reasons of external formality Śrī Caitanya Mahāprabhu refused to see King Pratāparudra because he was a king, King Pratāparudra became one of the Lord's most confidential devotees by the Lord's special mercy upon Him. The King could see Śrī Caitanya Mahāprabhu simultaneously present in all seven groups. As confirmed in *Śrīmad-Bhāgavatam*, one cannot see the expansions of the transcendental forms of the Lord unless one is a pure devotee of the Lord.





TEXT 68





ei-mata mahāprabhu kare nṛtya-raṅge



bhāsāila saba loka premera taraṅge



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kare*-performs; *nṛtya*-raṅge-dancing in great pleasure; *bhāsāila*-inundated; *saba*-all; *loka*-people; *premera taraṅge*-in waves of ecstatic love.



TRANSLATION



In this way Śrī Caitanya Mahāprabhu danced in great jubilation and inundated all the people with waves of ecstatic love.





TEXT 69





ei-mata haila kṛṣṇera rathe ārohaṇa



tāra āge prabhu nācāila bhakta-gaṇa



SYNONYMS



*ei-mata*-in this way; *haila*-there was; *kṛṣṇera*-of Lord Śrī Kṛṣṇa; *rathe*-on the car; *ārohaṇa*-getting up; *tāra āge*-before it; *prabhu*-Śrī Caitanya Mahāprabhu; *nācāila*-caused to dance; *bhakta-gaṇa*-all devotees.



TRANSLATION



Thus Lord Jagannātha mounted His car, and Lord Śrī Caitanya Mahāprabhu inspired all His devotees to dance in front of it.





TEXT 70





āge śuna jagannāthera guṇḍicā-gamana



tāra āge prabhu yaiche karilā nartana



SYNONYMS



*āge*-ahead; *śuna*-hear; *jagannāthera*-of Lord Jagannātha; *guṇḍicā*-gamana-going to the Guṇḍicā temple; *tāra āge*-before that; *prabhu*-Śrī Caitanya Mahāprabhu; *yaiche*-as; *karilā*-did; *nartana*-dancing.



TRANSLATION



Now please hear about Lord Jagannātha's going to the Guṇḍicā temple while Śrī Caitanya Mahāprabhu danced before the Ratha car.





TEXT 71





ei-mata kīrtana prabhu karila kata-kṣaṇa



āpana-udyoge nācāila bhakta-gaṇa



SYNONYMS



*ei-mata*-in this way; *kīrtana*-chanting; *prabhu*-Śrī Caitanya Mahāprabhu; *karila*-performed; *kata-kṣaṇa*-for some time; *āpana*-personal; *udyoge*-by endeavor; *nācāila*-caused to dance; *bhakta-gaṇa*-all the devotees.



TRANSLATION



The Lord performed kīrtana for some time and, through His own endeavor, inspired all the devotees to dance.





TEXT 72





āpani nācite yabe prabhura mana haila



sāta sampradāya tabe ekatra karila



SYNONYMS



*āpani*-personally; *nācite*-to dance; *yabe*-when; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *mana*-mind; *haila*-became; *sāta sampradāya*-all the seven parties; *tabe*-at that time; *ekatra karila*-combined.



TRANSLATION



When the Lord Himself wanted to dance, all seven groups combined together.





TEXT 73





śrīvāsa, rāmāi, raghu, govinda, mukunda



haridāsa, govindānanda, mādhava, govinda



SYNONYMS



śrīvāsa-Śrīvāsa; *rāmāi*-Rāmāi; *raghu*-Raghu; *govinda*-Govinda; *mukunda*-Mukunda; *haridāsa*-Haridāsa; *govindānanda*-Govindānanda; *mādhava*-Mādhava; *govinda*-Govinda.



TRANSLATION



The Lord's devotees-including Śrīvāsa, Rāmāi, Raghu, Govinda, Mukunda, Haridāsa, Govindānanda, Mādhava and Govinda-all combined together.





TEXT 74





uddaṇḍa-nṛtye prabhura yabe haila mana



svarūpera saṅge dila ei nava jana



SYNONYMS



*uddaṇḍa-nṛtye*-in the dancing with high jumps; *prabhura*-of Śrī Caitanya Mahāprabhu; *yabe*-when; *haila mana*-it was the mind; *svarūpera*-Svarūpa Dāmodara; *saṅge*-with; *dila*-gave; *ei*-these; *nava jana*-nine persons.



TRANSLATION



When Śrī Caitanya Mahāprabhu desired to jump high while dancing, He placed these nine people in the charge of Svarūpa Dāmodara.





TEXT 75





ei daśa jana prabhura saṅge gāya, dhāya



āra saba sampradāya cāri dike gāya



SYNONYMS



*ei daśa jana*-these ten persons; *prabhura*-Śrī Caitanya Mahāprabhu; *saṅge*-with; *gāya*-chant; *dhāya*-run; *āra*-others; *saba*-all; *sampradāya*-groups of men; *cāri dike*-all around; *gāya*-chant.



TRANSLATION



These devotees [Svarūpa Dāmodara and the devotees in his charge] sang along with the Lord, and they also ran beside Him. All the other groups of men also sang.





TEXT 76





daṇḍavat kari, prabhu yuḍi' dui hāta



ūrdhva-mukhe stuti kare dekhi' jagannātha



SYNONYMS



*daṇḍavat kari*-offering obeisances; *prabhu*-Śrī Caitanya Mahāprabhu; *yuḍi'*-folding; *dui hāta*-two hands; *ūrdhva*-mukhe-raising the face upward; *stuti kare*-offers prayer; *dekhi'*-seeing; *jagannātha*-the Deity of Lord Jagannātha.



TRANSLATION



Offering obeisances to the Lord with folded hands, Śrī Caitanya Mahāprabhu raised His face toward Jagannātha and prayed as follows.





TEXT 77





namo brahmaṇya-devāya



go-brāhmaṇa-hitāya ca



jagad-dhitāya kṛṣṇāya



govindāya namo namaḥ



SYNONYMS



*namaḥ*-all obeisances; *brahmaṇya-devāya*-to the Lord worshipable by persons in brahminical culture; *go-brāhmaṇa*-for cows and brāhmaṇas; *hitāya*-beneficial; *ca*-also; *jagat-hitāya*-to one who always is benefiting the whole world; *kṛṣṇāya*-unto Kṛṣṇa; *govindāya*-unto Govinda; *namaḥ namaḥ*-repeated obeisances.



TRANSLATION



" 'Let me offer my respectful obeisances unto Lord Kṛṣṇa, who is the worshipable Deity for all brahminical men, who is the well-wisher of cows and brāhmaṇas, and who is always benefiting the whole world. I offer my repeated obeisances to the Personality of Godhead, known as Kṛṣṇa and Govinda.'



PURPORT



This is a quotation from the *Viṣṇu Purāṇa* (1.19.65).





TEXT 78





jayati jayati devo devakī-nandano 'sau



jayati jayati ko vṛṣṇi-vaṁśa-pradīpaḥ



jayati jayati megha-śyāmalaḥ komalāṅgo



jayati jayati pṛthvī-bhāra-nāśo mukundaḥ



SYNONYMS



*jayati*-all glories; *jayati*-all glories; *devaḥ*-to the Supreme Personality of Godhead; *devakī-nandanaḥ*-the son of Devakī; *asau*-He; *jayati jayati*-all glories; *kṛṣṇaḥ*-to Lord Kṛṣṇa; *vṛṣṇi-vaṁśa-pradīpaḥ*-the light of the dynasty of Vṛṣṇi; *jayati jayati*-all glories; *megha-śyāmalaḥ*-to the Supreme Personality of Godhead, who looks like a blackish cloud; *komala*-aṅgaḥ-with a body as soft as a lotus flower; *jayati jayati*-all glories; *pṛthvī-bhāra-nāśaḥ*-to the deliverer of the whole world from its burden; *mukundaḥ*-the deliverer of liberation to everyone.



TRANSLATION



" 'All glories unto the Supreme Personality of Godhead who is known as the son of Devakī. All glories to the Supreme Personality of Godhead who is known as the light of the dynasty of Vṛṣṇi. All glories to the Supreme Personality of Godhead whose bodily luster is like that of a new cloud and whose body is as soft as a lotus flower. All glories to the Supreme Personality of Godhead who appeared on this planet to deliver the world from the burden of demons and who can offer liberation to everyone.'



PURPORT



This is a verse from the Mukunda-mālā (3).





TEXT 79





jayati jana-nivāso devakī-janma-vādo



yadu-vara-pariṣat svair dorbhir asyann adharmam



sthira-cara-vṛjina-ghnaḥ susmita-śrī-mukhena



vraja-pura-vanitānāṁ vardhayan kāma-devam



SYNONYMS



*jayati*-eternally lives gloriously; *jana-nivāsaḥ*-He who lives among human beings like the members of the Yadu dynasty and is the ultimate resort of all living entities; *devakī*-janma-vādaḥ-known as the son of Devakī (No one can actually become the father or mother of the Supreme Personality of Godhead. Therefore devakī-janma-vāda means that He is known as the son of Devakī. Similarly, He is also known as the son of mother Yaśodā, Vasudeva or Nanda Mahārāja.); *yadu*-vara-pariṣat-served by the members of the Yadu dynasty or the cowherd men of Vṛndāvana (all of whom are constant associates of the Supreme Lord and are the Lord's eternal servants); *svaiḥ dorbhiḥ*-by His own arms, or by His devotees like Arjuna who are just like His own arms; *asyan*-killing; *adharmam*-demons or the impious; *sthira-cara-vṛjina-ghnaḥ*-the destroyer of all the ill fortune of all living entities, moving and not moving; *su*-smita-always smiling; *śrī-mukhena*-by His beautiful face; *vraja-pura-vanitānām*-of the damsels of Vṛndāvana; *vardhayan*-increasing; *kāma-devam*-the lusty desires.



TRANSLATION



" 'Lord Śrī Kṛṣṇa is He who is known as jana-nivāsa, the ultimate resort of all living entities, and who is also known as Devakī-nandana or Yaśodā-nandana, the son of Devakī and Yaśodā. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything inauspicious as well as every man who is impious. By His presence He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopīs of Vṛndāvana. May He be all glorious and happy!'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.90.48).





TEXT 80





nāhaṁ vipro na ca nara-patir nāpi vaiśyo na śūdro



nāhaṁ varṇī na ca gṛha-patir no vanastho yatir vā



kintu prodyan-nikhila-paramānanda-pūrnāmṛtābdher



gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ



SYNONYMS



*na*-not; *aham*-I; *vipraḥ*-a brāhmaṇa; *na*-not; *ca*-also; *nara-patiḥ*-a king or kṣatriya; *na*-not; *api*-also; *vaiśyaḥ*-belonging to the mercantile class; *na*-not; *śūdraḥ*-belonging to the worker class; *na*-not; *aham*-I; *varṇī*-belonging to any caste, or brahmacārī (A brahmacārī may belong to any caste. Anyone can become a brahmacārī or lead a life of celibacy.); *na*-not; *ca*-also; *gṛha*-patiḥ-householder; *no*-not; *vana*-sthaḥ-vānaprastha, one who, after retirement from family life, goes to the forest to learn how to be detached from family life; *yatiḥ*-mendicant or renunciant; *vā*-either; *kintu*-but; *prodyan*-brilliant; *nikhila*-universal; *parama-ānanda*-with transcendental bliss; *pūrṇa*-complete; *amṛta-abdheḥ*-who is the ocean of nectar; *gopī-bhartuḥ*-of the Supreme Person, who is the maintainer of the gopīs; *pada-kamalayoḥ*-of the two lotus feet; *dāsa*-of the servant; *dāsa-anudāsaḥ*-the servant of the servant.



TRANSLATION



" 'I am not a brāhmaṇa, I am not a kṣatriya, I am not a vaiśya or a śūdra. Nor am I a brahmacārī, a householder, a vānaprastha or a sannyāsī. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Śrī Kṛṣṇa, the maintainer of the gopīs. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing with brilliance.' "



PURPORT



This verse is found in the Padyāvalī (74).





TEXT 81





eta paḍi' punarapi karila praṇāma



yoḍa-hāte bhakta-gaṇa vande bhagavān



SYNONYMS



*eta paḍi'*-reciting these; *punarapi*-again; *karila*-the Lord offered; *praṇāma*-obeisances; *yoḍa*-hāte-with folded hands; *bhakta-gaṇa*-all the devotees; *vande*-offer prayer; *bhagavān*-unto the Supreme Personality of Godhead.



TRANSLATION



Having recited all these verses from scripture, the Lord again offered His obeisances, and all the devotees, with folded hands, also offered prayers to the Supreme Personality of Godhead.





TEXT 82





uddaṇḍa nṛtya prabhu kariyā huṅkāra



cakra-bhrami bhrame yaiche alāta-ākāra



SYNONYMS



*uddaṇḍa*-jumping; *nṛtya*-dancing; *prabhu*-Śrī Caitanya Mahāprabhu; *kariyā*-making; *huṅkāra*-loud vibration; *cakra-bhrami*-making a circular movement like a wheel; *bhrame*-moves; *yaiche*-as if; *alāta-ākāra*-circle of fire.



TRANSLATION



When Śrī Caitanya Mahāprabhu danced and jumped high, roaring like thunder and moving in a circle like a wheel, He appeared like a circling firebrand.



PURPORT



If a burning cinder of a firebrand is whirled about very swiftly, it gives the appearance of a circle of fire. This is called alāta-ākāra, or a firebrand circle. This whole circle is not actually made of fire but is a single fire in motion. Similarly, Lord Śrī Caitanya Mahāprabhu is a single personality, but when He danced and jumped high in a circle, He appeared like the alāta-cakra.





TEXT 83





nṛtye prabhura yāhāṅ yāṅhā paḍe pada-tala



sasāgara-śaila mahī kare ṭalamala



SYNONYMS



*nṛtye*-while dancing; *prabhura*-of Śrī Caitanya Mahāprabhu; *yāhāṅ yāṅhā*-wherever; *paḍe*-steps; *pada*-tala-His foot; *sa*-sāgara-with the oceans; *śaila*-hills and mountains; *mahī*-the earth; *kare*-does; *ṭalamala*-tilting.



TRANSLATION



Wherever Śrī Caitanya Mahāprabhu stepped while dancing, the whole earth, with its hills and seas, appeared to tilt.





TEXT 84





stambha, sveda, pulaka, aśru, kampa, vaivarṇya



nānā-bhāve vivaśatā, garva, harṣa, dainya



SYNONYMS



*stambha*-being stunned; *sveda*-perspiration; *pulaka*-jubilation; *aśru*-tears; *kampa*-trembling; *vaivarṇya*-change of color; *nānā-bhāve*-in various ways; *vivaśatā*-helplessness; *garva*-pride; *harṣa*-exuberation; *dainya*-humility.



TRANSLATION



When Caitanya Mahāprabhu danced, He displayed various blissful transcendental changes in His body. Sometimes He appeared as though stunned. Sometimes the hairs of His body stood on end. Sometimes He perspired, cried, trembled and changed color, and sometimes He exhibited symptoms of helplessness, pride, exuberance and humility.





TEXT 85





āchāḍa khāñā paḍe bhūme gaḍi' yāya



suvarṇa-parvata yaiche bhūmete loṭāya



SYNONYMS



*āchāḍa khāñā*-crashing; *paḍe*-falls; *bhūme*-on the ground; *gaḍi'*-rolling; *yāya*-goes; *suvarṇa-parvata*-a golden mountain; *yaiche*-as if; *bhūmete*-on the ground; *loṭāya*-rolls.



TRANSLATION



When Śrī Caitanya Mahāprabhu fell down with a crash while dancing, He would roll on the ground. At such times it appeared that a golden mountain was rolling on the ground.





TEXT 86





nityānanda-prabhu dui hāta prasāriyā



prabhure dharite cāhe āśa-pāśa dhāñā



SYNONYMS



*nityānanda-prabhu*-Lord Nityānanda Prabhu; *dui*-two; *hāta*-hands; *prasāriyā*-stretching; *prabhure*-Lord Śrī Caitanya Mahāprabhu; *dharite*-to catch; *cāhe*-wants; *āśa*-pāśa-here and there; *dhāñā*-running.



TRANSLATION



Nityānanda Prabhu would stretch out His two hands and try to catch the Lord when He was running here and there.





TEXT 87





prabhu-pāche bule ācārya kariyā huṅkāra



'hari-bola' 'hari-bola' bale bāra bāra



SYNONYMS



*prabhu*-pāche-behind the Lord; *bule*-was walking; *ācārya*-Advaita Ācārya; *kariyā*-making; *huṅkāra*-a loud vibration; *hari*-bola hari-bola-chant the holy name of Hari; *bale*-says; *bāra bāra*-again and again.



TRANSLATION



Advaita Ācārya would walk behind the Lord and loudly chant "Hari bol! Hari bol!" again and again.





TEXT 88





loka nivārite haila tina maṇḍala



prathama-maṇḍale nityānanda mahā-bala



SYNONYMS



*loka*-the people; *nivārite*-to check; *haila*-there were; *tina*-three; *maṇḍala*-circles; *prathama-maṇḍale*-in the first circle; *nityānanda*-Lord Nityānanda; *mahā-bala*-of great strength.



TRANSLATION



Just to check the crowds from coming too near the Lord, they formed three circles. The first circle was guided by Nityānanda Prabhu, who is Balarāma Himself, the possessor of great strength.





TEXT 89





kāśīśvara govindādi yata bhakta-gaṇa



hātāhāti kari' haila dvitīya āvaraṇa



SYNONYMS



*kāśīśvara*-Kāśīśvara; *govinda-ādi*-headed by Govinda; *yata*-all; *bhakta*-gaṇa-devotees; *hātāhāti*-linked hand to hand; *kari'*-doing; *haila*-became; *dvitīya*-a second; *āvaraṇa*-covering circle.



TRANSLATION



All the devotees headed by Kāśīśvara and Govinda linked hands and formed a second circle around the Lord.





TEXT 90





bāhire pratāparudra lañā pātra-gaṇa



maṇḍala hañā kare loka nivāraṇa



SYNONYMS



*bāhire*-outside; *pratāparudra*-King Pratāparudra; *lañā*-taking; *pātra*-gaṇa-his own associates; *maṇḍala*-circle; *hañā*-becoming; *kare*-does; *loka*-of the crowd; *nivāraṇa*-checking.



TRANSLATION



Mahārāja Pratāparudra and his personal assistants formed a third circle around the two inner circles just to check the crowd from coming too near.





TEXT 91





haricandanera skandhe hasta ālambiyā



prabhura nṛtya dekhe rājā āviṣṭa hañā



SYNONYMS



*haricandanera*-of Haricandana; *skandhe*-on the shoulder; *hasta*-hand; *ālambiyā*-putting; *prabhura*-of Śrī Caitanya Mahāprabhu; *nṛtya dekhe*-sees the dancing; *rājā*-Mahārāja Pratāparudra; *āviṣṭa hañā*-in great ecstasy.



TRANSLATION



With his hands on the shoulders of Haricandana, King Pratāparudra could see Lord Caitanya Mahāprabhu dancing, and the King felt great ecstasy.





TEXT 92





hena-kāle śrīnivāsa premāviṣṭa-mana



rājāra āge rahi' dekhe prabhura nartana



SYNONYMS



*hena*-kāle-at this time; śrīnivāsa-Śrīvāsa Ṭhākura; *prema-āviṣṭa*-mana-with a greatly ecstatic mind; *rājāra āge*-in front of the King; *rahi'*-keeping himself; *dekhe*-sees; *prabhura*-of Śrī Caitanya Mahāprabhu; *nartana*-the dancing.



TRANSLATION



While the King beheld the dancing, Śrīvāsa Ṭhākura, standing in front of him, became ecstatic as he saw the dancing of Śrī Caitanya Mahāprabhu.





TEXT 93





rājāra āge haricandana dekhe śrīnivāsa



haste tāṅre sparśi' kahe,-hao eka-pāśa



SYNONYMS



*rājāra āge*-in front of the King; *haricandana*-Haricandana; *dekhe*-sees; śrīnivāsa-Śrīvāsa Ṭhākura; *haste*-with his hand; *tāṅre*-him; *sparśi'*-touching; *kahe*-says; *hao*-please come; *eka-pāśa*-to one side.



TRANSLATION



Seeing Śrīvāsa Ṭhākura standing before the King, Haricandana touched Śrīvāsa with his hand and requested him to step aside.





TEXT 94





nṛtyāveśe śrīnivāsa kichui nā jāne



bāra bāra ṭhele, teṅho krodha haila mane



SYNONYMS



*nṛtya-āveśe*-fully absorbed in seeing the dancing of Śrī Caitanya Mahāprabhu; śrīnivāsa-Śrīvāsa Ṭhākura; *kichui*-anything; *nā*-does not; *jāne*-know; *bāra bāra*-again and again; *ṭhele*-when he pushes; teṅho-Śrīvāsa; *krodha*-angry; *haila*-became; *mane*-in the mind.



TRANSLATION



Absorbed in watching Śrī Caitanya Mahāprabhu dance, Śrīvāsa Ṭhākura could not understand why he was being touched and pushed. After he was pushed again and again, he became angry.





TEXT 95





cāpaḍa māriyā tāre kaila nivāraṇa



cāpaḍa khāñā kruddha hailā haricandana



SYNONYMS



*cāpaḍa māriyā*-slapping; *tāre*-him; *kaila nivāraṇa*-stopped; *cāpaḍa khāñā*-getting the slap; *kruddha*-angry; *hailā*-became; *haricandana*-Haricandana.



TRANSLATION



Śrīvāsa Ṭhākura slapped Haricandana to stop him from pushing him. In turn, this made Haricandana angry.





TEXT 96





kruddha hañā tāṅre kichu cāhe balibāre



āpani pratāparudra nivārila tāre



SYNONYMS



*kruddha hañā*-becoming angry; *tāṅre*-unto Śrīvāsa Ṭhākura; *kichu*-something; *cāhe*-wants; *balibāre*-to speak; *āpani*-personally; *pratāparudra*-King Pratāparudra; *nivārila*-stopped; *tāre*-unto him.



TRANSLATION



As the angered Haricandana was about to speak to Śrīvāsa Ṭhākura, Pratāparudra Mahārāja personally stopped him.





TEXT 97





bhāgyavān tumi-iṅhāra hasta-sparśa pāilā



āmāra bhāgye nāhi, tumi kṛtārtha hailā



SYNONYMS



*bhāgyavān tumi*-you are very fortunate; *iṅhāra*-of Śrīvāsa Ṭhākura; *hasta*-of the hand; *sparśa*-touch; *pāilā*-have received; *āmāra bhāgye*-in my fortune; *nāhi*-there is no such thing; *tumi*-you; *kṛta*-artha hailā-have become graced.



TRANSLATION



King Pratāparudra said, "You are very fortunate, for you have been graced by the touch of Śrīvāsa Ṭhākura. I am not so fortunate. You should feel obliged to him."





TEXT 98





prabhura nṛtya dekhi' loke haila camatkāra



anya āchuk, jagannāthera ānanda apāra



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *nṛtya*-dancing; *dekhi'*-seeing; *loke*-everyone; *haila*-became; *camatkāra*-astonished; *anya āchuk*-let alone others; *jagannāthera*-of Lord Jagannātha; *ānanda apāra*-there was extreme happiness.



TRANSLATION



Everyone was astonished by the dancing of Caitanya Mahāprabhu, and even Lord Jagannātha became extremely happy to see Him.





TEXT 99





ratha sthira kaila, āge nā kare gamana



animiṣa-netre kare nṛtya daraśana



SYNONYMS



*ratha*-the car; *sthira kaila*-stopped; *āge*-forward; *nā*-not; *kare*-does; *gamana*-moving; *animiṣa*-unblinking; *netre*-with eyes; *kare*-does; *nṛtya*-of the dancing; *daraśana*-seeing.



TRANSLATION



The car came to a complete standstill and remained immobile while Lord Jagannātha, with unblinking eyes, watched the dancing of Śrī Caitanya Mahāprabhu.





TEXT 100





subhadrā-balarāmera hṛdaye ullāsa



nṛtya dekhi' dui janāra śrī-mukhete hāsa



SYNONYMS



*subhadrā*-of the goddess Subhadrā; *balarāmera*-and of Balarāma; *hṛdaye*-in the hearts; *ullāsa*-ecstasy; *nṛtya*-dancing; *dekhi'*-seeing; *dui janāra*-of the two persons; *śrī-mukhete*-in the beautiful mouths; *hāsa*-smiling.



TRANSLATION



The goddess of fortune, Subhadrā, and Lord Balarāma both felt great happiness and ecstasy within Their hearts. Indeed, They were seen smiling at the dancing.





TEXT 101





uddaṇḍa nṛtye prabhura adbhuta vikāra



aṣṭa sāttvika bhāva udaya haya sama-kāla



SYNONYMS



*uddaṇḍa*-jumping; *nṛtye*-by dancing; *prabhura*-of Śrī Caitanya Mahāprabhu; *adbhuta*-wonderful; *vikāra*-transformations; *aṣṭa sāttvika*-eight transcendental kinds; *bhāva*-ecstasy; *udaya haya*-awaken; *sama*-kāla-simultaneously.



TRANSLATION



When Caitanya Mahāprabhu danced and jumped high, eight wonderful transformations indicative of divine ecstasy were seen in His body. All these symptoms were visible simultaneously.





TEXT 102





māṁsa-vraṇa sama roma-vṛnda pulakita



śimulīra vṛkṣa yena kaṇṭaka-veṣṭita



SYNONYMS



*māṁsa*-skin; *vraṇa*-pimples; *sama*-like; *roma-vṛnda*-the hairs of the body; *pulakita*-erupted; *śimulīra vṛkṣa*-cotton tree; *yena*-as if; *kaṇṭaka*-by thorns; *veṣṭita*-surrounded.



TRANSLATION



His skin erupted with goose pimples, and the hairs of His body stood on end. His body resembled the śimulī [silk cotton tree], all covered with thorns.





TEXT 103





eka eka dantera kampa dekhite lāge bhaya



loke jāne, danta saba khasiyā paḍaya



SYNONYMS



*eka eka*-one after another; *dantera*-of teeth; *kampa*-movement; *dekhite*-to see; *lāge*-there is; *bhaya*-fear; *loke jāne*-the people understood; *danta*-the teeth; *saba*-all; *khasiyā*-being loosened; *paḍaya*-fall down.



TRANSLATION



Indeed, the people became afraid just to see His teeth chatter, and they even thought that His teeth would fall out.





TEXT 104





sarvāṅge prasveda chuṭe tāte raktodgama



jaja gaga' 'jaja gaga'-gadgada-vacana



SYNONYMS



*sarvāṅge*-all over the body; *prasveda*-perspiration; *chuṭe*-flows; *tāte*-along with it; *rakta*-udgama-oozing out of blood; *jaja gaga jaja gaga*-a sound indicating the name Jagannātha; *gadgada*-choked up due to ecstasy; *vacana*-words.



TRANSLATION



Śrī Caitanya Mahāprabhu's whole body flowed with perspiration and at the same time oozed blood. He made the sounds "jaja gaga, jaja gaga" in a voice choked with ecstasy.





TEXT 105





jalayantra-dhārā yaiche vahe aśru-jala



āśa-pāśe loka yata bhijila sakala



SYNONYMS



*jala*-yantra-from a syringe; *dhārā*-pouring of water; *yaiche*-as if; *vahe*-are flowing; *aśru*-jala-tears from the eyes; *āśa*-pāśe-on all sides; *loka*-people; *yata*-as many as there were; *bhijila*-become wet; *sakala*-all.



TRANSLATION



Tears came forcefully from the eyes of the Lord, as if from a syringe, and all the people surrounding Him became wet.





TEXT 106





deha-kānti gaura-varṇa dekhiye aruṇa



kabhu kānti dekhi yena mallikā-puṣpa-sama



SYNONYMS



*deha-kānti*-of the luster of the body; *gaura*-varṇa-white complexion; *dekhiye*-everyone saw; *aruṇa*-pink; *kabhu*-sometimes; *kānti*-the luster; *dekhi*-seeing; *yena*-as if; *mallikā*-puṣpa-sama-resembling the mallikā flower.



TRANSLATION



Everyone saw the complexion of His body change from white to pink, so that His luster resembled that of the mallikā flower.





TEXT 107





kabhu stambha, kabhu prabhu bhūmite loṭāya



śuṣka-kāṣṭha-sama pada-hasta nā calaya



SYNONYMS



*kabhu*-sometimes; *stambha*-stunned; *kabhu*-sometimes; *prabhu*-Lord Caitanya Mahāprabhu; *bhūmite*-on the ground; *loṭāya*-rolls; *śuṣka*-dry; *kāṣṭha*-wood; *sama*-like; *pada*-hasta-legs and hands; *nā*-do not; *calaya*-move.



TRANSLATION



Sometimes He appeared stunned, and sometimes He rolled on the ground. Indeed, sometimes His legs and hands became as hard as dry wood, and He did not move.





TEXT 108





kabhu bhūme paḍe, kabhu śvāsa haya hīna



yāhā dekhi' bhakta-gaṇera prāṇa haya kṣīṇa



SYNONYMS



*kabhu*-sometimes; *bhūme*-on the ground; *paḍe*-falls down; *kabhu*-sometimes; *śvāsa*-breathing; *haya*-becomes; *hīna*-nil; *yāhā dekhi'*-seeing which; *bhakta-gaṇera*-of the devotees; *prāṇa*-life; *haya*-becomes; *kṣīṇa*-feeble.



TRANSLATION



When the Lord fell on the ground, sometimes His breathing almost stopped. When the devotees saw this, their lives also became very feeble.





TEXT 109





kabhu netre nāsāya jala, mukhe paḍe phena



amṛtera dhārā candra-bimbe vahe yena



SYNONYMS



*kabhu*-sometimes; *netre*-from the eyes; *nāsāya*-from the nostrils; *jala*-water; *mukhe*-from the mouth; *paḍe*-fell; *phena*-foam; *amṛtera*-of nectar; *dhārā*-torrents; *candra*-bimbe-from the moon; *vahe*-flow; *yena*-as if.



TRANSLATION



Water flowed from His eyes and sometimes through His nostrils, and foam fell from His mouth. These flowings appeared to be torrents of nectar descending from the moon.





TEXT 110





sei phena lañā śubhānanda kaila pāna



kṛṣṇa-prema-rasika teṅho mahā-bhāgyavān



SYNONYMS



*sei phena*-that foam; *lañā*-taking; *śubhānanda*-a devotee named Śubhānanda; *kaila*-did; *pāna*-drinking; *kṛṣṇa*-prema-rasika-relisher of ecstatic love of Kṛṣṇa; *teṅho*-he; *mahā-bhāgyavān*-very fortunate.



TRANSLATION



The foam which fell from the mouth of Śrī Caitanya Mahāprabhu was taken and drunk by Śubhānanda because he was very fortunate and expert in relishing the mellow of ecstatic love of Kṛṣṇa.





TEXT 111





ei-mata tāṇḍava-nṛtya kaila kata-kṣaṇa



bhāva-viśeṣe prabhura praveśila mana



SYNONYMS



*ei-mata*-in this way; *tāṇḍava*-nṛtya-devastating dancing; *kaila*-performed; *kata-kṣaṇa*-for some time; *bhāva-viśeṣe*-in a particular ecstasy; *prabhura*-of Lord Caitanya Mahāprabhu; *praveśila mana*-the mind entered.



TRANSLATION



After performing His devastating dance for some time, Śrī Caitanya Mahāprabhu's mind entered into a mood of ecstatic love.





TEXT 112





tāṇḍava-nṛtya chāḍi' svarūpere ājñā dila



hṛdaya jāniyā svarūpa gāite lāgila



SYNONYMS



*tāṇḍava*-nṛtya chāḍi'-giving up such devastating dancing; *svarūpere*-unto Svarūpa Dāmodara; *ājñā dila*-gave an order; *hṛdaya*-mind; *jāniyā*-knowing; *svarūpa*-Svarūpa Dāmodara; *gāite lāgila*-began to sing.



TRANSLATION



After abandoning the dancing, the Lord ordered Svarūpa Dāmodara to sing. Understanding His mind, Svarūpa Dāmodara began to sing as follows.





TEXT 113





"sei ta parāṇa-nātha pāinu



yāhā lāgi' madana-dahane jhuri' genu"



SYNONYMS



*sei ta*-that indeed; *parāṇa-nātha*-the master of My life; *pāinu*-I have gotten; *yāhā lāgi'*-for whom; *madana-dahane*-being burned by Cupid; *jhuri' genu*-I became dried up.



TRANSLATION



"Now I have gained the Lord of My life, in the absence of whom I was being burned by Cupid and was withering away."



PURPORT



This song refers to Śrīmatī Rādhārāṇī's meeting with Kṛṣṇa at the holy place of Kurukṣetra, where Lord Śrī Kṛṣṇa and His brother and sister came to visit when there was a solar eclipse. It is a song of separation from Kṛṣṇa. When Rādhārāṇī met Kṛṣṇa at Kurukṣetra, She remembered His intimate association in Vṛndāvana, and She thought, "Now I have gained the Lord of my life. In His absence I was being burned by the arrow of Cupid, and thus I was withering away. Now I have My life again."





TEXT 114





ei dhuyā uccaiḥ-svare gāya dāmodara



ānande madhura nṛtya karena īśvara



SYNONYMS



*ei dhuyā*-this refrain; *uccaiḥ*-svare-loudly; *gāya*-sings; *dāmodara*-Svarūpa Dāmodara; *ānande*-in great ecstasy; *madhura*-rhythmic; *nṛtya*-dancing; *karena*-performs; *īśvara*-the Lord.



TRANSLATION



When this refrain was loudly sung by Svarūpa Dāmodara, Śrī Caitanya Mahāprabhu again began rhythmically dancing in transcendental bliss.





TEXT 115





dhīre dhīre jagannātha karena gamana



āge nṛtya kari' calena śacīra nandana



SYNONYMS



*dhīre dhīre*-slowly, slowly; *jagannātha*-Lord Jagannātha; *karena*-does; *gamana*-movement; *āge*-in front; *nṛtya*-dancing; *kari'*-performing; *calena*-goes forward; *śacīra nandana*-the son of mother Śacī.



TRANSLATION



The car of Lord Jagannātha began to move slowly while the son of mother Śacī went ahead and danced in front.





TEXT 116





jagannāthe netra diyā sabe nāce, gāya



kīrtanīyā saha prabhu pāche pāche yāya



SYNONYMS



*jagannāthe*-on Lord Jagannātha; *netra*-the eyes; *diyā*-keeping; *sabe*-all the devotees; *nāce gāya*-dance and sing; *kīrtanīyā*-the performers of saṅkīrtana; *saha*-with; *prabhu*-Śrī Caitanya Mahāprabhu; *pāche pāche*-at the rear; *yāya*-goes forward.



TRANSLATION



While dancing and singing, all the devotees in front of Lord Jagannātha kept their eyes on Him. Caitanya Mahāprabhu then went to the end of the procession with the saṅkīrtana performers.





TEXT 117





jagannāthe magna prabhura nayana-hṛdaya



śrī-hasta-yuge kare gītera abhinaya



SYNONYMS



*jagannāthe*-into Lord Jagannātha; *magna*-absorbed; *prabhura*-of Lord Caitanya Mahāprabhu; *nayana-hṛdaya*-the eyes and mind; *śrī*-hasta-yuge-with His two arms; *kare*-performed; *gītera*-of the song; *abhinaya*-dramatic movement.



TRANSLATION



His eyes and mind fully absorbed in Lord Jagannātha, Caitanya Mahāprabhu began to play the drama of the song with His two arms.





TEXT 118





gaura yadi pāche cale, śyāma haya sthire



gaura āge cale, śyāma cale dhīre-dhīre



SYNONYMS



*gaura*-Śrī Caitanya Mahāprabhu; *yadi*-if; *pāche cale*-goes behind; *śyāma*-Jagannātha; *haya*-becomes; *sthire*-still; *gaura*-Śrī Caitanya Mahāprabhu; *āge cale*-goes forward; *śyāma*-Lord Jagannātha; *cale*-goes; *dhīre*-dhīre-slowly.



TRANSLATION



When Caitanya Mahāprabhu was dramatically enacting the song, He would sometimes fall behind in the procession. At such times, Lord Jagannātha would come to a standstill. When Caitanya Mahāprabhu again went forward, Lord Jagannātha's car would slowly start again.





TEXT 119





ei-mata gaura-śyāme, doṅhe ṭhelāṭheli



svarathe śyāmere rākhe gaura mahā-balī



SYNONYMS



*ei-mata*-in this way; *gaura-śyāme*-Lord Jagannātha and Lord Śrī Caitanya Mahāprabhu; *doṅhe*-between both of Them; *ṭhelāṭheli*-competition of pushing forward; *sva-rathe*-in His own car; *śyāmere*-Lord Jagannātha; *rākhe*-keeps; *gaura*-Lord Śrī Caitanya Mahāprabhu; *mahā*-balī-greatly powerful.



TRANSLATION



Thus there was a sort of competition between Caitanya Mahāprabhu and Lord Jagannātha in seeing who would lead, but Caitanya Mahāprabhu was so strong that He made Lord Jagannātha wait in His car.



PURPORT



After giving up the company of the gopīs in Vṛndāvana, Śrī Kṛṣṇa, the son of Mahārāja Nanda, engaged in His pastimes at Dvārakā. When Kṛṣṇa went to Kurukṣetra with His brother and sister and others from Dvārakā, He again met the inhabitants of Vṛndāvana. Śrī Caitanya Mahāprabhu is rādhā-bhāva-dyuti-suvalita, that is, Kṛṣṇa Himself assuming the part of Śrīmatī Rādhārāṇī in order to understand Kṛṣṇa. Lord Jagannātha-deva is Kṛṣṇa, and Śrī Kṛṣṇa Caitanya Mahāprabhu is Śrīmatī Rādhārāṇī. Caitanya Mahāprabhu's leading Lord Jagannātha toward Guṇḍicā temple corresponded to Śrīmatī Rādhārāṇī's leading Kṛṣṇa toward Vṛndāvana. Śrī Kṣetra, Jagannātha Purī, was taken as the kingdom of Dvārakā, the place where Kṛṣṇa enjoys supreme opulence. However, He was being led by Śrī Caitanya Mahāprabhu to Vṛndāvana, the simple village where all the inhabitants are filled with ecstatic love for Kṛṣṇa. Śrī Kṣetra is a place of aiśvarya-līlā, just as Vṛndāvana is the place of mādhurya-līlā. Śrī Caitanya Mahāprabhu's following at the rear of the ratha indicated that Lord Jagannātha, Kṛṣṇa, was forgetting the inhabitants of Vṛndāvana. Although Kṛṣṇa neglected the inhabitants of Vṛndāvana, He could not forget them. Thus in His opulent Ratha-yātrā, He was returning to Vṛndāvana. In the role of Śrīmatī Rādhārāṇī, Śrī Caitanya Mahāprabhu was examining whether the Lord still remembered the inhabitants of Vṛndāvana. When Caitanya Mahāprabhu fell behind the Ratha car, Jagannātha-deva, Kṛṣṇa Himself, understood the mind of Śrīmatī Rādhārāṇī. Therefore, Jagannātha sometimes fell behind the dancing Śrī Caitanya Mahāprabhu to indicate to Śrīmatī Rādhārāṇī that He had not forgotten. Thus Lord Jagannātha would wait on the ratha for their forward march. In this way Lord Jagannātha agreed that without the ecstasy of Śrīmatī Rādhārāṇī He could not feel satisfied. While Jagannātha was thus waiting, Gaurasundara, Caitanya Mahāprabhu, in His ecstasy of Śrīmatī Rādhārāṇī, immediately came forward to Kṛṣṇa. At such times, Lord Jagannātha would proceed ahead very slowly. These competitive exchanges were all part of the love affair between Kṛṣṇa and Śrīmatī Rādhārāṇī. In that competition between Lord Caitanya's ecstasy for Jagannātha and Jagannātha's ecstasy for Śrīmatī Rādhārāṇī, Caitanya Mahāprabhu emerged successful.





TEXT 120





nācite nācite prabhura hailā bhāvāntara



hasta tuli' śloka paḍe kari' uccaiḥ-svara



SYNONYMS



*nācite nācite*-while dancing; *prabhura*-of Śrī Caitanya Mahāprabhu; *hailā*-there was; *bhāva-antara*-a change of ecstasy; *hasta tuli'*-raising the arms; *śloka paḍe*-recites one verse; *kari'*-making; *uccaiḥ*-svara-loud voice.



TRANSLATION



While Śrī Caitanya Mahāprabhu was dancing, His ecstasy changed. Raising His two arms, He began to recite the following verse in a loud voice.





TEXT 121





yaḥ kaumāra-haraḥ sa eva hi varas tā eva caitra-kṣapās



te conmīlita-mālatī-surabhayaḥ prauḍhāḥ kadambānilāḥ



sā caivāsmi tathāpi tatra surata-vyāpāra-līlā-vidhau



revā-rodhasi vetasī-taru-tale cetaḥ samutkaṇṭhate



SYNONYMS



*yaḥ*-that same person who; *kaumāra-haraḥ*-the thief of my heart during youth; *saḥ*-he; *eva hi*-certainly; *varaḥ*-lover; *tāḥ*-these; *eva*-certainly; *caitra*-kṣapāḥ-moonlit nights of the month of Caitra; *te*-those; *ca*-and; *unmīlita*-fructified; *mālatī*-of mālatī flowers; *surabhayaḥ*-fragrances; *prauḍhāḥ*-full; *kadamba*-with the fragrance of the kadamba flower; *anilāḥ*-the breezes; *sā*-that one; *ca*-also; *eva*-certainly; *asmi*-I am; *tathāpi*-still; *tatra*-there; *surata-vyāpāra*-in intimate transactions; *līlā*-of pastimes; *vidhau*-in the manner; *revā*-of the river named Revā; *rodhasi*-on the bank; *vetasī*-of the name Vetasī; *taru*-tale-underneath the tree; *cetaḥ*-my mind; *samutkaṇṭhate*-is very eager to go.



TRANSLATION



"That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of mālatī flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Revā under the Vetasī tree. That is my desire."



PURPORT



This verse appears in the Padyāvalī (382), an anthology of verses compiled by Śrīla Rūpa Gosvāmī.





TEXT 122





ei śloka mahāprabhu paḍe bāra bāra



svarūpa vinā artha keha nā jāne ihāra



SYNONYMS



*ei śloka*-this verse; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *paḍe*-recites; *bāra bāra*-again and again; *svarūpa vinā*-except for Svarūpa Dāmodara; *artha*-meaning; *keha*-anyone; *nā jāne*-does not know; *ihāra*-of this.



TRANSLATION



This verse was recited by Śrī Caitanya Mahāprabhu again and again. But for Svarūpa Dāmodara, no one could understand its meaning.





TEXT 123





ei ślokārtha pūrve kariyāchi vyākhyāna



ślokera bhāvārtha kari saṅkṣepe ākhyāna



SYNONYMS



*ei śloka-artha*-the meaning of this verse; *pūrve*-previously; *kariyāchi*-I have done; *vyākhyāna*-explanation; *ślokera*-of the same verse; *bhāva*-artha-purport; *kari*-I do; *saṅkṣepe*-in brief; *ākhyāna*-description.



TRANSLATION



I have already explained this verse. Now I shall simply describe it in brief.



PURPORT



In this connection, see *Madhya-līlā*, Chapter One, verses 53, 77-80 and 82-84.





TEXT 124





pūrve yaiche kurukṣetre saba gopī-gaṇa



kṛṣṇera darśana pāñā ānandita mana



SYNONYMS



*pūrve yaiche*-as previously; *kuru-kṣetre*-in the holy place known as Kurukṣetra; *saba gopī-gaṇa*-all the gopīs of Vṛndāvana; *kṛṣṇera*-of Lord Kṛṣṇa; *dar-śana*-interview; *pāñā*-getting; *ānandita mana*-very much pleased within the mind.



TRANSLATION



Formerly, all the gopīs of Vṛndāvana were very pleased when they met with Kṛṣṇa in the holy place Kurukṣetra.





TEXT 125





jagannātha dekhi' prabhura se bhāva uṭhila



sei bhāvāviṣṭa hañā dhuyā gāoyāila



SYNONYMS



*jagannātha dekhi'*-by seeing Lord Jagannātha; *prabhura*-of Śrī Caitanya Mahāprabhu; *se bhāva*-that ecstasy; *uṭhila*-awakened; *sei*-that; *bhāva-āviṣṭa*-absorbed in that ecstasy; *hañā*-becoming; *dhuyā*-refrain; *gāoyāila*-caused to sing.



TRANSLATION



Similarly, after seeing Lord Jagannātha, Śrī Caitanya Mahāprabhu awoke with the ecstasy of the gopīs. Being absorbed in this ecstasy, He asked Svarūpa Dāmodara to sing the refrain.





TEXT 126





aveśeṣe rādhā kṛṣṇe kare nivedana



sei tumi, sei āmi, sei nava saṅgama



SYNONYMS



*avaśeṣe*-at last; rādhā-Śrīmatī Rādhārāṇī; *kṛṣṇe*-unto Lord Kṛṣṇa; *kare*-does; *nivedana*-submission; *sei tumi*-You are the same Kṛṣṇa; *sei āmi*-I am the same Rādhārāṇī; *sei nava saṅgama*-We are meeting in the same new spirit as in the beginning.



TRANSLATION



Śrī Caitanya Mahāprabhu spoke thus to Lord Jagannātha: "You are the same Kṛṣṇa, and I am the same Rādhārāṇī. We are meeting again in the same way that We met in the beginning of Our lives.





TEXT 127





tathāpi āmāra mana hare vṛndāvana



vṛndāvane udaya karāo āpana-caraṇa



SYNONYMS



*tathāpi*-yet; *āmāra*-my; *mana*-mind; *hare*-attracts; *vṛndāvana*-Śrī Vṛndāvana; *vṛndāvane*-at Vṛndāvana; *udaya karāo*-please cause to reappear; *āpana-caraṇa*-the brilliance of Your lotus feet.



TRANSLATION



"Although We are both the same, My mind is still attracted to Vṛndāvana-dhāma. I wish that You will please again appear with Your lotus feet in Vṛndāvana.





TEXT 128





ihāṅ lokāraṇya, hātī, ghoḍā, ratha-dhvani



tāhāṅ puṣpāraṇya, bhṛṅga-pika-nāda śuni



SYNONYMS



*ihāṅ*-at this place, Kurukṣetra; *loka*-araṇya-too great a crowd of people; *hātī*-elephants; *ghoḍā*-horses; *ratha-dhvani*-the rattling sound of chariots; *tāhāṅ*-there, in Vṛndāvana; *puṣpa-araṇya*-the garden of flowers; *bhṛṅga*-of bumblebees; *pika*-of the birds; *nāda*-sound; *śuni*-I hear.



TRANSLATION



"Kurukṣetra is crowded with people, their elephants and horses, and the rattling of chariots. In Vṛndāvana, however, there are flower gardens, and the humming of the bees and chirping of the birds can be heard.





TEXT 129





ihāṅ rāja-veśa, saṅge saba kṣatriya-gaṇa



tāhāṅ gopa-veśa, saṅge muralī-vādana



SYNONYMS



*ihāṅ*-here, at Kurukṣetra; *rāja*-veśa-dressed like a royal prince; *saṅge*-with You; *saba*-all; *kṣatriya*-gaṇa-great warriors; *tāhāṅ*-there, in Vṛndāvana; *gopa*-veśa-dressed like a cowherd boy; *saṅge*-with You; *muralī-vādana*-the blowing of Your transcendental flute.



TRANSLATION



"Here at Kurukṣetra You are dressed like a royal prince, accompanied by great warriors, but in Vṛndāvana You appeared just like an ordinary cowherd boy, accompanied only by Your beautiful flute.





TEXT 130





vraje tomāra saṅge yei sukha-āsvādana



sei sukha-samudrera ihāṅ nāhi eka kaṇa



SYNONYMS



*vraje*-at Vṛndāvana; *tomāra*-of You; *saṅge*-in the company; *yei*-what; *sukha-āsvādana*-taste of transcendental bliss; *sei*-that; *sukha-samudrera*-of the ocean of transcendental bliss; *ihāṅ*-here, at Kurukṣetra; *nāhi*-there is not; *eka*-one; *kaṇa*-drop.



TRANSLATION



"Here there is not even a drop of the ocean of transcendental happiness that I enjoyed with You in Vṛndāvana.





TEXT 131





āmā lañā punaḥ līlā karaha vṛndāvane



tabe āmāra mano-vāñchā haya ta' pūraṇe



SYNONYMS



*āmā lañā*-taking Me; *punaḥ*-again; *līlā*-pastimes; *karaha*-perform; *vṛndāvane*-at Vṛndāvana; *tabe*-then; *āmāra manaḥ-vāñchā*-the desire of My mind; *haya*-becomes; *ta'*-indeed; *pūraṇe*-in fulfillment.



TRANSLATION



"I therefore request You to come to Vṛndāvana and enjoy pastimes with Me. If You do so, My ambition will be fulfilled."





TEXT 132





bhāgavate āche yaiche rādhikā-vacana



pūrve tāhā sūtra-madhye kariyāchi varṇana



SYNONYMS



*bhāgavate*-in Śrīmad-Bhāgavatam; *āche*-there is; *yaiche*-as; *rādhikā-vacana*-the statement of Śrīmatī Rādhikā; *pūrve*-previously; *tāhā*-that; *sūtra-madhye*-in the synopsis; *kariyāchi varṇana*-I have described.



TRANSLATION



I have already described in brief Śrīmatī Rādhārāṇī's statement from *Śrīmad-Bhāgavatam*.





TEXT 133





sei bhāvāveśe prabhu paḍe āra śloka



sei saba ślokera artha nāhi bujhe loka



SYNONYMS



*sei*-that; *bhāva-āveśe*-in ecstasy; *prabhu*-Śrī Caitanya Mahāprabhu; *paḍe*-recites; *āra*-another; *śloka*-verse; *sei*-those; *saba ślokera*-of all verses; *artha*-meaning; *nāhi*-do not; *bujhe*-understand; *loka*-people in general.



TRANSLATION



In that ecstatic mood, Śrī Caitanya Mahāprabhu recited many other verses, but people in general cannot understand their meaning.





TEXT 134





svarūpa-gosāñi jāne, nā kahe artha tāra



śrī-rūpa-gosāñi kaila se artha pracāra



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *jāne*-knows; *nā*-does not; *kahe*-say; *artha*-the meaning; *tāra*-of those verses; *śrī-rūpa-gosāñi*-Śrī Rūpa Gosvāmī; *kaila*-did; *se*-that; *artha*-of meaning; *pracāra*-broadcasting.



TRANSLATION



The meaning of those verses was known to Svarūpa Dāmodara Gosvāmī, but he did not reveal it. However, Śrī Rūpa Gosvāmī has broadcast the meaning.





TEXT 135





svarūpa saṅge yāra artha kare āsvādana



nṛtya-madhye sei śloka karena paṭhana



SYNONYMS



*svarūpa saṅge*-in the association of Svarūpa Dāmodara Gosvāmī; *yāra*-of which; *artha*-meaning; *kare*-does; *āsvādana*-taste; *nṛtya-madhye*-in the midst of dancing; *sei śloka*-that verse; *karena paṭhana*-recites.



TRANSLATION



While dancing, Śrī Caitanya Mahāprabhu again began to recite that verse, which He tasted in the association of Svarūpa Dāmodara Gosvāmī.





TEXT 136





āhuś ca te nalina-nābha padāravindaṁ



yogeśvarair hṛdi vicintyam agādha-bodhaiḥ



saṁsāra-kūpa-patitottaraṇāvalambaṁ



gehaṁ juṣām api manasy udiyāt sadā naḥ



SYNONYMS



*āhuḥ*-the gopīs said; *ca*-and; *te*-Your; *nalina-nābha*-O Lord, whose navel is just like a lotus flower; *pada*-aravindam-lotus feet; *yoga-īśvaraiḥ*-by great mystic yogīs; *hṛdi*-within the heart; *vicintyam*-to be meditated upon; *agādha-bodhaiḥ*-who are highly learned philosophers; *saṁsāra-kūpa*-in the dark well of material existence; *patita*-of those fallen; *uttaraṇa*-for deliverance; *avalambam*-the only shelter; *geham*-in family affairs; *juṣām*-of those engaged; *api*-although; *manasi*-in the minds; *udiyāt*-let be awakened; *sadā*-always; *naḥ*-our.



TRANSLATION



"The gopīs spoke thus: 'Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogīs and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs.' "



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.82.48). The gopīs were never interested in karma-yoga, jñāna-yoga, or dhyāna-yoga. They were simply interested in bhakti-yoga. Unless they were forced, they never liked to meditate on the lotus feet of the Lord. Rather, they preferred to take the lotus feet of the Lord and place them on their breasts. Sometimes they regretted that their breasts were so hard, fearing that Kṛṣṇa might not be very pleased to keep His soft lotus feet there. When those lotus feet were pricked by the grains of sand in the Vṛndāvana pasturing ground, the gopīs were pained and began to cry. The gopīs wanted to keep Kṛṣṇa at home always, and in this way their minds were absorbed in Kṛṣṇa consciousness. Such pure Kṛṣṇa consciousness can arise only in Vṛndāvana. Thus Śrī Caitanya Mahāprabhu began to explain His own mind, which was saturated in the ecstasy of the gopīs.





TEXT 137





anyera hṛda ya-mana, mora mana-vṛndāvana,



'mane' 'vane' eka kari' jāni



tāhāṅ tomāra pada-dvaya, karāha yadi udaya,



tabe tomāra pūrṇa kṛpā māni



SYNONYMS



*anyera*-of others; *hṛdaya*-consciousness; *mana*-mind; *mora mana*-My mind; *vṛndāvana*-Vṛndāvana consciousness; *mane*-with the mind; *vane*-with Vṛndāvana; *eka kari'*-as one and the same; *jāni*-I know; *tāhāṅ*-there, at Vṛndāvana; *tomāra*-Your; *pada*-dvaya-two lotus feet; *karāha*-You do; *yadi*-if; *udaya*-appearance; *tabe*-then; *tomāra*-Your; *pūrṇa*-complete; *kṛpā*-mercy; *māni*-I accept.



TRANSLATION



Speaking in the mood of Śrīmatī Rādhārāṇī, Caitanya Mahāprabhu said, " 'For most people, the mind and heart are one, but because My mind is never separated from Vṛndāvana, I consider My mind and Vṛndāvana to be one. My mind is already Vṛndāvana, and since You like Vṛndāvana, will You please place Your lotus feet there? I would deem that Your full mercy.



PURPORT



Only when the mind is free from designations can one desire the association of the Supreme Personality of Godhead. The mind must have some occupation. If a person is to be free of material things, his mind cannot be vacant; there must be subject matters for thinking, feeling and willing. Unless one's mind is filled with thoughts of Kṛṣṇa, feelings for Kṛṣṇa and a desire to serve Kṛṣṇa, the mind will be filled with material activities. Those who have given up all material activities and have ceased thinking of them should always retain the ambition to think of Kṛṣṇa. Without Kṛṣṇa, one cannot live, just as a person cannot live without some enjoyment for his mind.





TEXT 138





prāṇa-nātha, śuna mora satya nivedana



vraja-āmāra sadana, tāhāṅ tomāra saṅgama,



nā pāile nā rahe jīvana



SYNONYMS



*prāṇa-nātha*-O My Lord, master of My life; *śuna*-please hear; *mora*-My; *satya*-true; *nivedana*-submission; *vraja*-Vṛndāvana; *āmāra*-My; *sadana*-place; *tāhāṅ*-there; *tomāra*-Your; *saṅgama*-association; *nā pāile*-if I do not get; *nā*-not; *rahe*-does remain; *jīvana*-life.



TRANSLATION



" 'My dear Lord, kindly hear My true submission. My home is Vṛndāvana, and I wish Your association there. But if I do not get it, then it will be very difficult for Me to keep My life.





TEXT 139





pūrve uddhava-dvāre, ebe sākṣāt āmāre,



yoga-jñāne kahilā upāya



tumi-vidagdha, kṛpāmaya, jānaha āmāra hṛdaya,



more aiche kahite nā yuyāya



SYNONYMS



*pūrve*-previously; *uddhava*-dvāre-through Uddhava; *ebe*-now; *sākṣāt*-directly; *āmāre*-unto Me; *yoga*-mystic yogic meditation; *jñāne*-philosophical speculation; *kahilā*-You have said; *upāya*-the means; *tumi*-You; *vidagdha*-very humorous; *kṛpā*-maya-mercifu1; *jānaha*-You know; *āmāra*-My; *hṛdaya*-mind; *more*-unto Me; *aiche*-in that way; *kahite*-to speak; *nā yuyāya*-is not at all befitting.



TRANSLATION



" 'My dear Kṛṣṇa, formerly, when You were staying in Mathurā, You sent Uddhava to teach Me speculative knowledge and mystic yoga. Now You Yourself are speaking the same thing, but My mind doesn't accept it. There is no place in My mind for jñāna-yoga or dhyāna-yoga. Although You know Me very well, You are still instructing Me in jñāna-yoga and dhyāna-yoga. It is not right for You to do so.' "



PURPORT



The process of mystic yoga, the speculative method for searching out the Supreme Absolute Truth, does not appeal to one who is always absorbed in thoughts of Kṛṣṇa. A devotee is not at all interested in speculative activities. Instead of cultivating speculative knowledge or practicing mystic yoga, a devotee should worship the Deity in the temple and continuously engage in the Lord's service. Temple Deity worship is realized by the devotees to be the same as direct service to the Lord. The Deity is known as arcā-vigraha or arcā-avatāra, an incarnation of the Supreme Lord in the form of a material manifestation (brass, stone or wood). Ultimately there is no difference between Kṛṣṇa manifest in matter or Kṛṣṇa manifest in spirit because both are His energies. For Kṛṣṇa, there is no distinction between matter and spirit. His manifestation in material form, therefore, is as good as His original form, sac-cid-ānanda-vigraha. A devotee constantly engaged in Deity worship according to the rules and regulations laid down in the śāstras and given by the spiritual master realizes gradually that he is in direct contact with the Supreme Personality of Godhead. Thus he loses all interest in so-called meditation, yoga practice and mental speculation.





TEXT 140





citta kāḍhi' tomā haite, viṣaye cāhi lāgāite,



yatna kari, nāri kāḍhibāre



tāre dhyāna śikṣā karāha, loka hāsāñā māra,



sthānāsthāna nā kara vicāre



SYNONYMS



*citta kāḍhi'*-withdrawing the consciousness; *tomā haite*-from You; *viṣaye*-in mundane subject matters; *cāhi*-Iwant; *lāgāite*-to engage; *yatna kari*-I endeavor; *nāri kāḍhibāre*-I cannot withdraw; *tāre*-to such a servant; *dhyāna*-of meditation; *śikṣā*-instruction; *karāha*-You give; *loka*-people in general; *hāsāñā*-laugh; *māra*-You kill; *sthāna*-asthāna-proper or improper place; *nā kara*-You do not make; *vicāre*-consideration.



TRANSLATION



Caitanya Mahāprabhu continued: " 'I would like to withdraw My consciousness from You and engage it in material activities, but even though I try, I cannot do so. I am naturally inclined to You only. Your instructions for Me to meditate on You are therefore simply ludicrous. In this way, You are killing Me. It is not very good for You to think of Me as a candidate for Your instructions.



PURPORT



Śrīla Rūpa Gosvāmī says in the *Bhakti-rasāmṛta-sindhu* (1.1.11):





anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā



For a pure devotee, there is no scope for indulgence in mystic yoga practice or the cultivation of speculative philosophy. It is indeed impossible for a pure devotee to engage his mind in such unwanted activities. Even if a pure devotee wanted to, his mind would not allow him to do so. That is a characteristic of a pure devotee-he is transcendental to all fruitive activity, speculative philosophy and mystic yoga meditation. The gopīs therefore expressed themselves as follows.





TEXT 141





nahe gopī yogeśvara, pada-kamala tomāra,



dhyāna kari' pāibe santoṣa



tomāra vākya-paripāṭī, tāra madhye kuṭināṭī,



śuni' gopīra āro bāḍhe roṣa



SYNONYMS



*nahe*-not; *gopī*-gopīs; *yogeśvara*-masters of mystic yoga practice; *pada*-kamala tomāra-Your lotus feet; *dhyāna kari'*-by meditation; *pāibe santoṣa*-we get satisfaction; *tomāra*-Your; *vākya*-words; *paripāṭī*-very kindly composed; *tāra madhye*-within that; *kuṭināṭī*-duplicity; *śuni'*-hearing; *gopīra*-of the gopīs; *āro*-more and more; *bāḍhe*-increases; *roṣa*-anger.



TRANSLATION



" 'The gopīs are not like the mystic yogīs. They will never be satisfied simply by meditating on Your lotus feet and imitating the so-called yogīs. Teaching the gopīs about meditation is another kind of duplicity. When they are instructed to undergo mystic yoga practice, they are not at all satisfied. On the contrary, they become more angry with You.' "



PURPORT



Śrīla Prabodhānanda Sarasvatī has stated (Caitanya-candrāmṛta 5):





kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate

durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate

viśvaṁ pūrṇa-sukhāyate vidhi-mahendrādiś ca kīṭāyate

yat kāruṇya-katākṣa-vaibhavavatāṁ taṁ gauram eva stumaḥ



For a pure devotee who has realized Kṛṣṇa consciousness through Śrī Caitanya Mahāprabhu, the monistic philosophy by which one becomes one with the Supreme appears hellish. The mystic yoga practice by which the mind is controlled and the senses subjugated also appears ludicrous to a pure devotee. The devotee's mind and senses are already engaged in the transcendental service of the Lord. In this way the poisonous effects of sense activities are removed. If one's mind is always engaged in the service of the Lord, there is no possibility that one will think, feel or act materially. Similarly, the fruitive workers' attempt to attain heavenly planets is nothing more than phantasmagoria for the devotee. After all, the heavenly planets are material, and in due course of time they will all be dissolved. Devotees do not care for such temporary things. They engage in transcendental devotional activities because they desire elevation to the spiritual world, where they can live eternally and peacefully and with full knowledge of Kṛṣṇa. In Vṛndāvana, the gopīs, cowherd boys and even the calves, cows, trees and water are fully conscious of Kṛṣṇa. They are never satisfied with anything but Kṛṣṇa.





TEXT 142





deha-smṛti nāhi yāra, saṁsāra-kūpa kāhāṅ tāra,



tāhā haite nā cāhe uddhāra



viraha-samudra-jale, kāma-timiṅgile gile,



gopī-gaṇe neha' tāra pāra



SYNONYMS



*deha*-smṛti-bodily concept of life; *nāhi*-not; *yāra*-one whose; *saṁsāra*-kūpa-blind well of material life; *kāhāṅ*-where is; *tāra*-his; *tāhā haite*-from that; *nā*-does not; *cāhe*-want; *uddhāra*-liberation; *viraha-samudra-jale*-in the water of the ocean of separation; *kāma-timiṅgile*-the transcendental Cupid in the form of timiṅgila fish; *gile*-swallow; *gopī-gaṇe*-the gopīs; *neha'*-please take out; *tāra pāra*-beyond that.



TRANSLATION



Śrī Caitanya Mahāprabhu continued: " 'The gopīs are fallen in the great ocean of separation, and they are being devoured by the timiṅgila fish, which represent their ambition to serve You. The gopīs are to be delivered from the mouths of these timiṅgila fish, for they are pure devotees. Since they have no material conception of life, why should they aspire for liberation? The gopīs do not want that liberation desired by yogīs and jñānīs, for they are already liberated from the ocean of material existence.



PURPORT



The bodily conception is created by the desire for material enjoyment. This is called vipada-smṛti, which is the opposite of real life. The living entity is eternally the servant of Kṛṣṇa, but when he desires to enjoy the material world, he cannot progress in spiritual life. One can never be happy by advancing materially. This is also stated in *Śrīmad-Bhāgavatam* (7.5.30): adānta-gobhir viśatāṁ tamisraṁ punaḥ-punaś-carvita-carvaṇānām. Through the uncontrolled senses, one may advance one's hellish condition. He may continue to chew the chewed; that is, repeatedly accept birth and death. The conditioned souls use the duration of life between birth and death only to engage in the same hackneyed activities-eating, sleeping, mating and defending. In the lower animal species, we find the same activities. Since these activities are repeated, engaging in them is like chewing that which has already been chewed. If one can give up his ambition to engage in hackneyed material life and take to Kṛṣṇa consciousness instead, he will be liberated from the stringent laws of material nature. One does not need to make a separate attempt to become liberated. If one simply engages in the service of the Lord, he will be liberated automatically. As Śrīla Bilvamaṅgala Ṭhākura therefore says, muktiḥ svayaṁ mukulitāñjali sevate 'smān: "Liberation stands before me with folded hands, begging to serve me."





TEXT 143





vṛndāvana, govardhana, yamunā-pulina, vana,



sei kuñje rāsādika līlā



sei vrajera vraja-jana, mātā, pitā, bandhu-gaṇa,



baḍa citra, kemane pāsarilā



SYNONYMS



*vṛndāvana*-the transcendental land known as Vṛndāvana; *govardhana*-Govardhana Hill; *yamunā-pulina*-the bank of the Yamunā; *vana*-all the forests where the pastimes of the Lord took place; *sei kuñje*-in the bushes in that forest; *rāsa-ādika līlā*-the pastimes of the rāsa dance; *sei*-that; *vrajera*-of Vṛndāvana; *vraja*-jana-inhabitants; *mātā*-mother; *pitā*-father; *bandhu*-gaṇa-friends; *baḍa citra*-most wonderful; *kemane pāsarilā*-how have You forgotten.



TRANSLATION



" 'It is amazing that You have forgotten the land of Vṛndāvana. And how is it that You have forgotten Your father, mother and friends? How have You forgotten Govardhana Hill, the bank of the Yamunā, and the forest where You enjoyed the rāsa-līlā dance?





TEXT 144





vidagdha, mṛdu, sad-guṇa, suśīla, snigdha, karuṇa,



tumi, tomāra nāhi doṣābhāsa



tabe ye tomāra mana, nāhi smare vraja-jana,



se-āmāra durdaiva-vilāsa



SYNONYMS



*vidagdha*-most refined; *mṛdu*-gentle; *sat*-guṇa-endowed with all good qualities; *su-śīla*-well-behaved; *snigdha*-softhearted; *karuṇa*-merciful; *tumi*-You; *tomāra*-Your; *nāhi*-there is not; *doṣa-ābhāsa*-even a tinge of fault; *tabe*-still; *ye*-indeed; *tomāra*-Your; *mana*-mind; *nāhi*-does not; *smare*-remember; *vraja-jana*-the inhabitants of Vṛndāvana; *se*-that; *āmāra*-My; *durdaiva*-vilāsa-suffering of past misdeeds.



TRANSLATION



" 'Kṛṣṇa, You are certainly a refined gentleman with all good qualities. You are well-behaved, softhearted and merciful. I know that there is not even a tinge of fault to be found in You, yet Your mind does not even remember the inhabitants of Vṛndāvana. This is only My misfortune, and nothing else.





TEXT 145





nā gaṇi āpana-duḥkha, dekhi' vrajeśvarī-mukha,



vraja-janera hṛdaya vidare



kibā māra' vraja-vāsī, kibā jīyāo vraje āsi',



kena jīyāo duḥkha sahāibāre?



SYNONYMS



*nā gaṇi*-I do not care; *āpana*-duḥkha-My personal unhappiness; *dekhi'*-seeing; *vrajeśvarī-mukha*-the face of mother Yaśodā; *vraja-janera*-of all the inhabitants of Vṛndāvana; *hṛdaya vidare*-the hearts break; *kibā*-whether; *māra' vraja-vāsī*-You want to kill the inhabitants of Vṛndāvana; *kibā*-or; *jīyāo*-You want to keep their lives; *vraje āsi'*-coming in Vṛndāvana; *kena*-why; *jīyāo*-You let them live; *duḥkha sahāibāre*-just to cause to suffer unhappiness.



TRANSLATION



" 'I do not care for My personal unhappiness, but when I see the morose face of Your mother Yaśodā and the hearts of all the inhabitants of Vṛndāvana breaking because of You, I wonder whether You want to kill them all. Is it that You want to enliven them by coming there? Why is it You are simply keeping them alive in a state of suffering?





TEXT 146





tomāra ye anya veśa, anya saṅga, anya deśa,



vraja-jane kabhu nāhi bhāya



vraja-bhūmi chāḍite nāre, tomā nā dekhile mare,



vraja-janera ki habe upāya



SYNONYMS



*tomāra*-Your; *ye*-that; *anya veśa*-different dress; *anya saṅga*-other associates; *anya deśa*-other countries; *vraja-jane*-to the inhabitants of Vṛndāvana; *kabhu*-at any time; *nāhi*-does not; *bhāya*-appeal; *vraja-bhūmi*-the land of Vṛndāvana; *chāḍite nāre*-they do not like to leave; *tomā*-You; *nā*-not; *dekhile*-seeing; *mare*-they die; *vraja-janera*-of the inhabitants of Vṛndāvana; *ki*-what; *habe*-will be; *upāya*-means.



TRANSLATION



" 'The inhabitants of Vṛndāvana do not want You dressed like a prince, nor do they want You to associate with great warriors in a different country. They cannot leave the land of Vṛndāvana, and without Your presence, they are all dying. What is their condition to be?





TEXT 147





tumi-vrajera jīvana, vraja-rājera prāṇa-dhana,



tumi vrajera sakala sampad



kṛpārdra tomāra mana, āsi' jīyāo vraja-jana,



vraje udaya karāo nija-pada



SYNONYMS



*tumi*-You; *vrajera jīvana*-the life and soul of Vṛndāvana; *vraja-rājera*-and of the King of Vraja, Nanda Mahārāja; *prāṇa-dhana*-the only life; *tumi*-You; *vrajera*-of Vṛndāvana; *sakala sampad*-all opulence; *kṛpā*-ardra-melting with kindness; *tomāra mana*-Your mind; *āsi'*-coming; *jīyāo*-give life; *vraja-jana*-to all the inhabitants of Vṛndāvana; *vraje*-in Vṛndāvana; *udaya karāo*-cause to appear; *nija*-pada-Your lotus feet.



TRANSLATION



" 'My dear Kṛṣṇa, You are the life and soul of Vṛndāvana-dhāma. You are especially the life of Nanda Mahārāja. You are the only opulence in the land of Vṛndāvana, and You are very merciful. Please come and let them all live. Kindly keep Your lotus feet again in Vṛndāvana.'



PURPORT



Śrīmatī Rādhārāṇī did not express Her personal unhappiness at being separated from Kṛṣṇa. She wanted to evoke Kṛṣṇa's feelings for the condition of all others in Vṛndāvana-dhāma-mother Yaśodā, Mahārāja Nanda, the cowherd boys, the gopīs, the birds and bees on the banks of the Yamunā, the water of the Yamunā, the trees, forests and all other paraphernalia associated with Kṛṣṇa before He left Vṛndāvana for Mathurā. These feelings of Śrīmatī Rādhārāṇī were manifested by Śrī Caitanya Mahāprabhu, and therefore He invited Lord Jagannātha, Kṛṣṇa, to return to Vṛndāvana. That is the purport of the Ratha-yātrā car's going from Jagannātha Purī to the Guṇḍicā temple.





TEXT 148





śuniyā rādhikā-vāṇī, vraja-prema mane āni,



bhāve vyākulita deha-mana



vraja-lokera prema śuni', āpanāke 'ṛṇī' māni',



kare kṛṣṇa tāṅre āśvāsana



SYNONYMS



*śuniyā*-after hearing; *rādhikā-vāṇī*-the statement of Śrīmatī Rādhārāṇī; *vraja-prema*-the love of Vraja; *mane āni*-remembering; *bhāve*-in that ecstasy; *vyākulita*-very much perturbed; *deha-mana*-the body and mind; *vraja-lokera*-of the inhabitants of Vṛndāvana; *prema śuni'*-after hearing of the loving affairs; *āpanāke*-Himself; *ṛṇī māni'*-considering very indebted; *kare*-does; *kṛṣṇa*-Lord Kṛṣṇa; *tāṅre*-unto Her; *āśvāsana*-pacification.



TRANSLATION



"After hearing Śrīmatī Rādhārāṇī's statements, Lord Kṛṣṇa's love for the inhabitants of Vṛndāvana was evoked, and His body and mind became very perturbed. After hearing of their love for Him, He immediately thought Himself to be always indebted to the residents of Vṛndāvana. Then Kṛṣṇa began to pacify Śrīmatī Rādhārāṇī as follows.





TEXT 149





prāṇa-priye, śuna, mora e-satya-vacana



tomā-sabāra smaraṇe, jhuroṅ muñi rātri-dine,



mora duḥkha nā jāne kona jana



SYNONYMS



*prāṇa-priye*-O My dearmost; *śuna*-please hear; *mora*-of Me; *e-satya-vacana*-this true statement; *tomā-sabāra*-of all of you; *smaraṇe*-by remembrance; *jhuroṅ*-cry; *muñi*-I; *rātri*-dine-both day and night; *mora duḥkha*-My distress; *nā jāne*-does not know; *kona jana*-anyone.



TRANSLATION



" 'My dearest Śrīmatī Rādhārāṇī, please hear Me. I am speaking the truth. I cry day and night simply upon remembering all you inhabitants of Vṛndāvana. No one knows how unhappy this makes Me.'



PURPORT



It is said: vṛndāvanaṁ parityajya padam ekaṁ na gacchati. In one sense, Kṛṣṇa, the original Personality of Godhead (īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ), does not even take one step away from Vṛndāvana. However, in order to take care of various duties, Kṛṣṇa had to leave Vṛndāvana. He had to go to Mathurā to kill Kaṁsa, and then He was taken by His father to Dvārakā, where He was busy with state affairs and disturbances created by demons. Kṛṣṇa was away from Vṛndāvana, and He was not at all happy, as He plainly disclosed to Śrīmatī Rādhārāṇī. She is the dearmost life and soul of Śrī Kṛṣṇa, and He expressed His mind to Her as follows.





TEXT 150





vraja-vāsī yata jana, mātā, pitā, sakhā-gaṇa,



sabe haya mora prāṇa-sama



tāṅra madhye gopī-gaṇa, sākṣāt mora jīvana,



tumi mora jīvanera jīvana



SYNONYMS



*vraja-vāsī yata jana*-all the inhabitants of Vṛndāvana-dhāma; *mātā*-mother; *pitā*-father; *sakhā*-gaṇa-boy friends; *sabe*-all; *haya*-are; *mora prāṇa*-sama-as good as My life; *tāṅra madhye*-among them; *gopī-gaṇa*-the gopīs; *sākṣāt*-directly; *mora jīvana*-My life and soul; *tumi*-You; *mora jīvanera jīvana*-the life of My life.



TRANSLATION



"Śrī Kṛṣṇa continued: 'All the inhabitants of Vṛndāvana-dhāma-My mother, father, cowherd boy friends and everything else-are like My life and soul. And among all the inhabitants of Vṛndāvana, the gopīs are My very life and soul. Among the gopīs, You, Śrīmatī Rādhārāṇī, are the chief. Therefore You are the very life of My life.



PURPORT



Śrīmatī Rādhārāṇī is the center of all Vṛndāvana's activities. In Vṛndāvana, Kṛṣṇa is the instrument of Śrīmatī Rādhārāṇī; therefore all the inhabitants of Vṛndāvana still chant "Jaya Rādhe." From Kṛṣṇa's own statement given herein, it appears that Rādhārāṇī is the Queen of Vṛndāvana and that Kṛṣṇa is simply Her decoration. Kṛṣṇa is known as Madana-mohana, the enchanter of Cupid, but Śrīmatī Rādhārāṇī is the enchanter of Kṛṣṇa. Consequently Śrīmatī Rādhārāṇī is called Madana-mohana-mohinī, the enchanter of the enchanter of Cupid.





TEXT 151





tomā-sabāra prema-rase, āmāke karila vaśe,



āmi tomāra adhīna kevala



tomā-sabā chāḍāñā, āmā dūra-deśe lañā,



rākhiyāche durdaiva prabala



SYNONYMS



*tomā-sabāra*-of all of you; *prema-rase*-by the ecstasy and mellows of loving affairs; *āmāke*-Me; *karila*-you have made; *vaśe*-subservient; *āmi*-I; *tomāra*-of you; *adhīna*-subservient; *kevala*-only; *tomā*-sabā-from all of you; *chāḍāñā*-separating; *āmā*-Me; *dūra-deśe*-to distant countries; *lañā*-taking; *rākhiyāche*-has kept; *durdaiva*-misfortune; *prabala*-very powerful.



TRANSLATION



" 'My dear Śrīmatī Rādhārāṇī, I am always subservient to the loving affairs of all of you. I am under your control only. My separation from you and residence in distant places have occurred due to My strong misfortune.





TEXT 152





priyā priya-saṅga-hīnā, priya priyā-saṅga vinā,



nāhi jīye,-e satya pramāṇa



mora daśā śone yabe, tāṅra ei daśā habe,



ei bhaye duṅhe rākhe prāṇa



SYNONYMS



*priyā*-a woman beloved; *priya-saṅga-hīnā*-being separated from the man beloved; *priya*-the man beloved; *priyā-saṅga vinā*-being separated from the woman beloved; *nāhi jīye*-cannot live; *e satya pramāṇa*-this is factual evidence; *mora*-My; *daśā*-situation; *śone yabe*-when one hears; *tāṅra*-his; *ei*-this; *daśā*-situation; *habe*-there will be; *ei bhaye*-out of this fear; *duṅhe*-both; *rākhe prāṇa*-keep their life.



TRANSLATION



" 'When a woman is separated from the man she loves or a man is separated from his beloved woman, neither of them can live. It is a fact that they live only for one another, for if one dies and the other hears of it, he or she will die also.





TEXT 153





sei satī premavatī, premavān sei pati,



viyoge ye vāñche priya-hite



nā gaṇe āpana-duḥkha, vāñche priyajana-sukha,



sei dui mile acirāte



SYNONYMS



*sei satī*-that chaste wife; *prema*-vatī-full of love; *prema*-vān-loving; *sei pati*-that husband; *viyoge*-in separation; *ye*-who; *vāñche*-desire; *priya-hite*-for the welfare of the other; *nā gaṇe*-and do not care; *āpana-duḥkha*-for personal unhappiness; *vāñche*-desire; *priya-jana-sukha*-the happiness of the dearmost beloved; *sei*-those; *dui*-two; *mile*-meet; *acirāte*-without delay.



TRANSLATION



" 'A loving, chaste wife and a loving husband who desire all welfare for each other in separation and do not care for personal happiness, desire only one another's well-being. Such a pair certainly meet again without delay.





TEXT 154





rākhite tomāra jīvana, sevi āmi nārāyaṇa,



tāṅra śaktye āsi niti-niti



tomā-sane krīḍā kari', niti yāi yadu-purī,



tāhā tumi mānaha mora sphūrti



SYNONYMS



*rākhite*-just to keep; *tomāra jīvana*-Your life; *sevi āmi nārāyaṇa*-I always worship Lord Nārāyaṇa; *tāṅra śaktye*-by His potency; *āsi niti-niti*-I come to You daily; *tomā*-sane-with You; *krīḍā kari'*-enjoying pastimes; *niti*-daily; *yāi yadu-purī*-I return to Dvārakā-dhāma, known as Yadu-purī; *tāhā*-that; *tumi*-You; *mānaha*-experience; *mora*-My; *sphūrti*-manifestation.



TRANSLATION



" 'You are My most dear, and I know that in My absence You cannot live for a moment. Just to keep You living, I worship Lord Nārāyaṇa. By His merciful potency, I come to Vṛndāvana every day to enjoy pastimes with You. I then return to Dvārakā-dhāma. Thus You can always feel My presence here in Vṛndāvana.





TEXT 155





mora bhāgya mo-viṣaye, tomāra ye prema haye,



sei prema-parama prabala



lukāñā āmā āne, saṅga karāya tomā-sane,



prakaṭeha ānibe satvara



SYNONYMS



*mora bhāgya*-My fortune; *mo-viṣaye*-in relation with Me; *tomāra*-Your; *ye*-whatever; *prema*-love; *haye*-there is; *sei prema*-that love; *parama pra-bala*-very powerful; *lukāñā*-secretly; *āmā āne*-brings Me; *saṅga karāya*-obliges Me to associate; *tomā*-sane-with You; *prakaṭeha*-directly manifested; *ānibe*-will bring; *satvara*-very soon.



TRANSLATION



" 'Our love affair is more powerful because of My good fortune in receiving Nārāyaṇa's grace. This allows Me to come here unseen by others. I hope that very soon I will be visible to everyone.



PURPORT



Kṛṣṇa has two kinds of presence-prakaṭa and aprakaṭa, manifest and unmanifest. Both are identical to the sincere devotee. Even if Kṛṣṇa is not physically present, the devotee's absorption in the affairs of Kṛṣṇa makes Him present. This is confirmed in the Brahma-saṁhitā (5.38):





premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



Due to his intense love, the pure devotee always sees Lord Kṛṣṇa present within his heart. All glories to Govinda, the primeval Personality of Godhead! When Kṛṣṇa is not manifest before the inhabitants of Vṛndāvana, they are always absorbed in thoughts of Him. Therefore even though Kṛṣṇa was living at that time at Dvārakā, He was simultaneously present before all the inhabitants of Vṛndāvana. This was His aprakaṭa presence. Devotees who are always absorbed in thoughts of Kṛṣṇa will soon see Kṛṣṇa face to face without a doubt. Devotees who are always engaged in Kṛṣṇa consciousness and are fully absorbed in thoughts of Kṛṣṇa certainly return home, back to Godhead. They then see Kṛṣṇa directly, face to face, take prasāda with Him and enjoy His company. This is confirmed in *Bhagavad-gītā*: tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna (Bg. 4.9).





During his lifetime, a pure devotee is always speaking of Kṛṣṇa and engaging in His service, and as soon as he gives up his body, he immediately returns to Goloka Vṛndāvana, where Kṛṣṇa is personally present. He then meets Kṛṣṇa directly. This is successful human life. This is the meaning of prakaṭeha ānibe satvara. The pure devotee will soon see the personal manifestation of Lord Śrī Kṛṣṇa.





TEXT 156





yādavera vipakṣa, yata duṣṭa kaṁsa-pakṣa,



tāhā āmi kailuṅ saba kṣaya



āche dui-cāri jana, tāhā māri' vṛndāvana,



āilāma āmi, jāniha niścaya



SYNONYMS



*yādavera vipakṣa*-all the enemies of the Yadu dynasty; *yata*-all; *duṣṭa*-mischievous; *kaṁsa-pakṣa*-the party of Kaṁsa; *tāhā*-them; *āmi*-I; *kailuṅ saba kṣaya*-have annihilated all; *āche*-there are still; *dui*-cāri jana-two or four demons; *tāhā māri'*-after killing them; *vṛndāvana*-to Vṛndāvana; *āilāma āmi*-I am coming very soon; *jāniha niścaya*-please know it very well.



TRANSLATION



" 'I have already killed all the mischievous demons who are enemies of the Yadu dynasty, and I have also killed Kaṁsa and his allies. However, there are two or four demons still living. I want to kill them, and after doing so I shall very soon return to Vṛndāvana. Please know this for certain.



PURPORT



Just as Kṛṣṇa does not take a step away from Vṛndāvana, Kṛṣṇa's devotee also does not like to leave Vṛndāvana. However, when he has to tend to Kṛṣṇa's business, he leaves Vṛndāvana. After finishing his mission, a pure devotee returns home, back to Vṛndāvana, back to Godhead. Kṛṣṇa assured Rādhārāṇī that after killing the demons outside Vṛndāvana, He would return. "I am coming back very soon," He promised, "as soon as I have killed the few remaining demons."





TEXT 157





sei śatru-gaṇa haite, vraja-jana rākhite,



rahi rājye udāsīna hañā



yebā strī-putra-dhane, kari rājya āvaraṇe,



yadu-gaṇera santoṣa lāgiyā



SYNONYMS



*sei*-those; *śatru*-gaṇa haite-from enemies; *vraja-jana*-to the inhabitants of Vṛndāvana; *rākhite*-to give protection; *rahi*-I remain; *rājye*-in My kingdom; *udāsīna*-indifferent; *hañā*-becoming; *yebā*-whatever; *strī*-putra-dhane-with wives, sons and wealth; *kari rājya āvaraṇe*-I decorate My kingdom; *yadu-gaṇera*-of the Yadu dynasty; *santoṣa*-satisfaction; *lāgiyā*-for the matter of.



TRANSLATION



" 'I wish to protect the inhabitants of Vṛndāvana from the attacks of My enemies. That is why I remain in My kingdom; otherwise I am indifferent to My royal position. Whatever wives, sons and wealth I maintain in the kingdom are only for the satisfaction of the Yadus.





TEXT 158





tomāra ye prema-guṇa, kare āmā ākarṣaṇa,



ānibe āmā dina daśa biśe



punaḥ āsi' vṛndāvane, vraja-vadhū tomā-sane,



vilasiba rajanī-divase



SYNONYMS



*tomāra*-Your; *ye*-whatever; *prema*-guṇa-qualities in ecstatic love; *kare*-do; *āmā*-Me; *ākarṣaṇa*-attracting; *ānibe*-will bring; *āmā*-Me; *dina daśa biśe*-within ten or twenty days; *punaḥ*-again; *āsi'*-coming; *vṛndāvane*-to Vṛndāvana; *vraja-vadhū*-all the damsels of Vṛndāvana; *tomā*-sane-with You; *vilasiba*-I shall enjoy; *rajanī*-divase-both day and night.



TRANSLATION



" 'Your loving qualities always attract Me to Vṛndāvana. Indeed, they will bring Me back within ten or twenty days, and when I return I shall enjoy both day and night with You and all the damsels of Vrajabhūmi.'





TEXT 159





eta tāṅre kahi kṛṣṇa, vraje yāite satṛṣṇa,



eka śloka paḍi' śunāila



sei śloka śuni' rādhā, khāṇḍila sakala bādhā,



kṛṣṇa-prāptye pratīti ha-ila



SYNONYMS



*eta*-so much; *tāṅre*-unto Rādhārāṇī; *kahi*-speaking; *kṛṣṇa*-Lord Kṛṣṇa; *vraje*-in Vṛndāvana; *yāite*-to go; *sa-tṛṣṇa*-very anxious; *eka śloka*-one verse; *paḍi'*-reciting; *śunāila*-making Her hear; *sei śloka*-that verse; *śuni,*-hearing; rādhā-Śrīmatī Rādhārāṇī; *khāṇḍila*-disappeared; *sakala*-all kinds of; *bādhā*-hindrances; *kṛṣṇa-prāptye*-in achieving Kṛṣṇa; *pratīti ha*-ila-there was assurance.



TRANSLATION



"While speaking to Śrīmatī Rādhārāṇī, Kṛṣṇa became very anxious to return to Vṛndāvana. He made Her listen to a verse which banished all Her difficulties and which assured Her that She would again attain Kṛṣṇa.





TEXT 160





mayi bhaktir hi bhūtānām



amṛtatvāya kalpate



diṣṭyā yad āsīn mat-sneho



bhavatīnāṁ mad-āpanaḥ



SYNONYMS



*mayi*-unto Me; *bhaktiḥ*-the nine kinds of devotional service, such as śravaṇa, kīrtana and smaraṇa; *hi*-certainly; *bhūtānām*-of all living entities; *amṛtatvāya*-for becoming eternal associates of the Lord; *kalpate*-is quite befitting; *diṣṭyā*-by good fortune; *yat*-whatever; *āsīt*-there was; *mat*-snehaḥ-love and affection for Me; *bhavatīnām*-of all you gopīs; *mat-āpanaḥ*-the cause for getting Me back.



TRANSLATION



"Lord Śrī Kṛṣṇa said: 'Devotional service unto Me is the only way to attain Me. My dear gopīs, whatever love and affection you have attained for Me by good fortune is the only reason for My returning to you.' "



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (10.82.44).





TEXT 161





ei saba artha prabhu svarūpera sane



rātri-dine ghare vasi' kare āsvādane



SYNONYMS



*ei saba*-all these; *artha*-meanings; *prabhu*-Śrī Caitanya Mahāprabhu; *svarūpera sane*-with Svarūpa Dāmodara; *rātri*-dine-both day and night; *ghare vasi'*-sitting within His room; *kare*-does; *āsvādane*-taste.



TRANSLATION



Śrī Caitanya Mahāprabhu would sit in His room with Svarūpa Dāmodara and taste the topics of these verses day and night.





TEXT 162





nṛtya-kāle sei bhāve āviṣṭa hañā



śloka paḍi' nāce jagannātha-mukha cāñā



SYNONYMS



*nṛtya*-kāle-while dancing; *sei bhāve*-in such ecstasy; *āviṣṭa*-absorbed; *hañā*-becoming; *śloka paḍi'*-reciting these verses; *nāce*-dances; *jagannātha-mukha*-the face of Jagannātha; *cāñā*-looking upon.



TRANSLATION



Śrī Caitanya Mahāprabhu danced completely absorbed in ecstatic emotion. While looking at the face of Lord Jagannātha, He danced and recited these verses.





TEXT 163





svarūpa-gosāñira bhāgya nā yāya varṇana



prabhute āviṣṭa yāṅra kāya, vākya, mana



SYNONYMS



*svarūpa-gosāñira*-of Svarūpa Dāmodara Gosvāmī; *bhāgya*-the fortune; *nā*-not; *yāya varṇana*-can be described; *prabhute*-in the service of the Lord; *āviṣṭa*-fully absorbed; *yāṅra*-of whom; *kāya*-body; *vākya*-words; *mana*-mind.



TRANSLATION



No one can describe the good fortune of Svarūpa Dāmodara Gosvāmī, for he is always absorbed in the service of the Lord with his body, mind and words.





TEXT 164





svarūpera indriye prabhura nijendriya-gaṇa



āviṣṭa hañā kare gāna-āsvādana



SYNONYMS



*svarūpera*-of Svarūpa Dāmodara; *indriye*-in the senses; *prabhura*-of Śrī Caitanya Mahāprabhu; *nija*-indriya-gaṇa-own senses; *āviṣṭa hañā*-being fully absorbed; *kare*-does; *gāna*-the singing; *āsvādana*-tasting.



TRANSLATION



The senses of Lord Śrī Caitanya Mahāprabhu were identical with the senses of Svarūpa. Therefore Caitanya Mahāprabhu used to become fully absorbed in tasting the singing of Svarūpa Dāmodara.





TEXT 165





bhāvera āveśe kabhu bhūmite vasiyā



tarjanīte bhūme likhe adhomukha hañā



SYNONYMS



*bhāvera āveśe*-because of ecstatic emotion; *kabhu*-sometimes; *bhūmite*-on the ground; *vasiyā*-sitting; *tarjanīte*-with the ring finger; *bhūme*-on the ground; *likhe*-writes; *adhomukha hañā*-looking down.



TRANSLATION



In emotional ecstasy, Caitanya Mahāprabhu would sometimes sit on the ground and, looking down, would write on the ground with His finger.





TEXT 166





aṅgulite kṣata habe jāni' dāmodara



bhaye nija-kare nivāraye prabhu-kara



SYNONYMS



*aṅgulite*-on the finger; *kṣata*-injury; *habe*-will take place; *jāni'*-knowing; *dāmodara*-Svarūpa Dāmodara; *bhaye*-out of fear; *nija-kare*-by his own hand; *nivāraye*-checks; *prabhu-kara*-the hand of the Lord.



TRANSLATION



Feeling that the Lord would injure His finger by writing in this way, Svarūpa Dāmodara checked Him with his own hand.





TEXT 167





prabhura bhāvānurūpa svarūpera gāna



yabe yei rasa tāhā kare mūrtimān



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *bhāva*-anurūpa-following the ecstatic emotions; *svarūpera*-of Svarūpa Dāmodara; *gāna*-the singing; *yabe*-when; *yei*-whatever; *rasa*-mellow; *tāhā*-that; *kare*-makes; *mūrtimān*-personified.



TRANSLATION



Svarūpa Dāmodara used to sing exactly according to the ecstatic emotion of the Lord. Whenever a particular mellow was being tasted by Śrī Caitanya Mahāprabhu, Svarūpa Dāmodara would personify it by singing.





TEXT 168





śrī-jagannāthera dekhe śrī-mukha-kamala



tāhāra upara sundara nayana-yugala



SYNONYMS



*śrī-jagannāthera*-of Lord Jagannātha; *dekhe*-sees; *śrī-mukha-kamala*-the lotuslike face; *tāhāra upara*-upon this; *sundara*-beautiful; *nayana-yugala*-a pair of eyes.



TRANSLATION



Śrī Caitanya Mahāprabhu looked upon the beautiful lotuslike face and eyes of Lord Jagannātha.





TEXT 169





sūryera kiraṇe mukha kare jhalamala



mālya, vastra, divya alaṅkāra, parimala



SYNONYMS



*sūryera*-of the sun; *kiraṇe*-by the rays of sunshine; *mukha*-the face; *kare*-does; *jhalamala*-glittering; *mālya*-garland; *vastra*-garments; *divya alaṅkāra*-beautiful ornaments; *parimala*-surrounded by a fragrance.



TRANSLATION



Lord Jagannātha was garlanded, dressed with nice garments and adorned with beautiful ornaments. His face was glittering from the rays of sunshine, and the entire atmosphere was fragrant.





TEXT 170





prabhura hṛdaye ānanda-sindhu uthalila



unmāda, jhañjhā-vāta tat-kṣaṇe uṭhila



SYNONYMS



*prabhura hṛdaye*-in the heart of Śrī Caitanya Mahāprabhu; *ānanda-sindhu*-the ocean of transcendental bliss; *uthalila*-arose; *unmāda*-madness; *jhañjhā*-vāta-hurricane; *tat*-kṣaṇe-immediately; *uṭhila*-intensified.



TRANSLATION



An ocean of transcendental bliss expanded in the heart of Lord Śrī Caitanya Mahāprabhu, and symptoms of madness immediately intensified like a hurricane.





TEXT 171





ānandonmāde uṭhāya bhāvera taraṅga



nānā-bhāva-sainye upajila yuddha-raṅga



SYNONYMS



*ānanda-unmāde*-the madness of transcendental bliss; *uṭhāya*-causes to arise; *bhāvera*-of emotion; *taraṅga*-waves; *nānā*-various; *bhāva*-emotions; *sainye*-among soldiers; *upajila*-there appeared; *yuddha*-raṅga-fighting.



TRANSLATION



The madness of transcendental bliss created waves of various emotions. The emotions appeared like opposing soldiers staging a fight.





TEXT 172





bhāvodaya, bhāva-śānti, sandhi, śābalya



sañcārī, sāttvika, sthāyī svabhāva-prābalya



SYNONYMS



*bhāva*-udaya-awakening of emotion; *bhāva-śānti*-emotions of peace; *sandhi*-the junction of different emotions; *śābalya*-mixing of all emotions; *sañcārī*-impetuses for all kinds of emotion; *sāttvika*-transcendental; *sthāyī*-prevalent; *svabhāva*-natural emotion; *prābalya*-increase.



TRANSLATION



There was an increase in all the natural emotional symptoms. Thus there were awakening emotions, peacefulness, joined, mixed, transcendental and prevalent emotions, and impetuses for emotion.





TEXT 173





prabhura śarīra yena śuddha-hemācala



bhāva-puṣpa-druma tāhe puṣpita sakala



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *śarīra*-body; *yena*-as if; *śuddha*-transcendental; *hemācala*-Himalayan mountain; *bhāva*-emotional; *puṣpa*-druma-flower trees; *tāhe*-in that situation; *puṣpita*-blooming with flowers; *sakala*-all.



TRANSLATION



Śrī Caitanya Mahāprabhu's body appeared like a transcendental Himalayan mountain bearing ecstatic emotional flower trees, all of them blooming.





TEXT 174





dekhite ākarṣaye sabāra citta-mana



premāmṛta-vṛṣṭye prabhu siñce sabāra mana



SYNONYMS



*dekhite*-by seeing; *ākarṣaye*-attracts; *sabāra*-of everyone; *citta*-mana-mind and consciousness; *prema-amṛta-vṛṣṭye*-by pouring of the nectar of transcendental love for God; *prabhu*-Śrī Caitanya Mahāprabhu; *siñce*-sprinkled; *sabāra*-everyone's; *mana*-mind.



TRANSLATION



Upon seeing all these symptoms, everyone's mind and consciousness were attracted. Indeed, the Lord sprinkled everyone's mind with the nectar of transcendental love of Godhead.





TEXT 175





jagannātha-sevaka yata rāja-pātra-gaṇa



yātrika loka, nīlācala-vāsī yata jana



SYNONYMS



*jagannātha-sevaka*-the servants of Lord Jagannātha; *yata*-all; *rāja-pātra-gaṇa*-and the government officers; *yātrika*-pilgrim visitors; *loka*-people in general; *nīlācala-vāsī*-the residents of Jagannātha Purī; *yata jana*-as many people as there were.



TRANSLATION



He sprinkled the minds of the servants of Lord Jagannātha, the government officers, the pilgrim visitors, the general populace and all the residents of Jagannātha Purī.





TEXT 176





prabhura nṛtya prema dekhi' haya camatkāra



kṛṣṇa-prema uchalila hṛdaye sabāra



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *nṛtya*-dancing; *prema*-love; *dekhi'*-seeing; *haya*-become; *camatkāra*-astonished; *kṛṣṇa*-prema-love of Kṛṣṇa; *uchalila*-infatuated; *hṛdaye*-in the hearts; *sabāra*-of everyone.



TRANSLATION



After seeing the dancing and ecstatic love of Śrī Caitanya Mahāprabhu, everyone became astonished. In their hearts they became infatuated with love of Kṛṣṇa.





TEXT 177





preme nāce, gāya, loka, kare kolāhala



prabhura nṛtya dekhi' sabe ānande vihvala



SYNONYMS



*preme*-in ecstatic love; *nāce*-dance; *gāya*-chant; *loka*-people in general; *kare*-make; *kolāhala*-a great noise; *prabhura*-of Śrī Caitanya Mahāprabhu; *nṛtya*-dancing; *dekhi'*-seeing; *sabe*-everyone; *ānande*-in transcendental bliss; *vihvala*-overwhelmed.



TRANSLATION



Everyone danced and chanted in ecstatic love, and a great noise resounded. Everyone was overwhelmed with transcendental bliss just to see the dancing of Śrī Caitanya Mahāprabhu.





TEXT 178





anyera ki kāya, jagannātha-haladhara



prabhura nṛtya dekhi' sukhe calilā manthara



SYNONYMS



*anyera ki kāya*-apart from the actions of others; *jagannātha*-Lord Jagannātha; *haladhara*-Balarāma; *prabhura*-of Śrī Caitanya Mahāprabhu; *nṛtya*-the dancing; *dekhi'*-seeing; *sukhe*-in great happiness; *calilā*-moved; *manthara*-slowly.



TRANSLATION



Apart from the others, even Lord Jagannātha and Lord Balarāma, with great happiness, began to move very slowly upon seeing the dancing of Śrī Caitanya Mahāprabhu.





TEXT 179





kabhu sukhe nṛtya-raṅga dekhe ratha rākhi'



se kautuka ye dekhila, sei tāra sākṣī



SYNONYMS



*kabhu*-sometimes; *sukhe*-in great happiness; *nṛtya*-raṅga-amusement in dancing; *dekhe*-sees; *ratha*-the car; *rākhi'*-stopping; *se kautuka*-that amusement; *ye*-anyone who; *dekhila*-saw; *sei*-he; *tāra*-of that; *sākṣī*-witness.



TRANSLATION



Lord Jagannātha and Lord Balarāma sometimes stopped the car and happily observed Lord Caitanya's dancing. Anyone who was able to see Them stop and watch the dancing bore witness to Their pastimes.





TEXT 180





ei-mata prabhu nṛtya karite bhramite



pratāparudrera āge lāgilā paḍite



SYNONYMS



*ei-mata*-in this way; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *nṛtya karite*-dancing; *bhramite*-wandering; *pratāparudrera*-of King Pratāparudra; *āge*-in front; *lāgilā*-began; *paḍite*-to fall down.



TRANSLATION



When Lord Śrī Caitanya Mahāprabhu was dancing and wandering in this way, He fell down in front of Mahārāja Pratāparudra.





TEXT 181





sambhrame pratāparudra prabhuke dharila



tāṅhāke dekhite prabhura bāhya-jñāna ha-ila



SYNONYMS



*sambhrame*-with great respect; *pratāparudra*-King Pratāparudra; *prabhuke*-Lord Śrī Caitanya Mahāprabhu; *dharila*-picked up; *tāṅhāke*-Him; *dekhite*-to see; *prabhura*-of Śrī Caitanya Mahāprabhu; *bāhya*-jñāna-external consciousness; *ha*-ila-there was.



TRANSLATION



Mahārāja Pratāparudra picked the Lord up with great respect, but upon seeing the King, Lord Caitanya Mahāprabhu came to His external senses.





TEXT 182





rājā dekhi' mahāprabhu karena dhikkāra



chi, chi, viṣayīra sparśa ha-ila āmāra



SYNONYMS



*rājā dekhi'*-by seeing the King; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *karena*-does; *dhik*-kāra-condemnation; *chi chi*-how pitiable it is; *viṣayīra*-of a person interested in mundane affairs; *sparśa ha*-ila-there has been touching; *āmāra*-of Me.



TRANSLATION



After seeing the King, Śrī Caitanya Mahāprabhu condemned Himself, saying, "Oh, how pitiful it is that I have touched a person who is interested in mundane affairs."





TEXT 183





āveśete nityānanda nā hailā sāvadhāne



kāśīśvara-govinda āchilā anya-sthāne



SYNONYMS



*āveśete*-in great ecstasy; *nityānanda*-Nityānanda Prabhu; *nā*-not; *hailā*-became; *sāvadhāne*-careful; *kāśīśvara*-Kāśīśvara; *govinda*-Govinda; *āchilā*-were; *anya-sthāne*-in another place.



TRANSLATION



Not even Lord Nityānanda Prabhu, Kāśīśvara or Govinda took care of Lord Caitanya Mahāprabhu when He fell down. Nityānanda was in great ecstasy, and Kāśīśvara and Govinda were elsewhere.





TEXT 184





yadyapi rājāra dekhi' hāḍira sevana



prasanna hañāche tāṅre milibāre mana



SYNONYMS



*yadyapi*-although; *rājāra*-of the King; *dekhi'*-seeing; *hāḍira sevana*-the service of a sweeper; *prasanna hañāche*-was satisfied; *tāṅre milibāre*-to see him; *mana*-His mind.



TRANSLATION



Śrī Caitanya Mahāprabhu had already been satisfied by the King's behavior, for the King had accepted the service of a sweeper for Lord Jagannātha. Therefore Lord Caitanya Mahāprabhu actually desired to see the King.





TEXT 185





tathāpi āpana-gaṇe karite sāvadhāna



bāhye kichu roṣābhāsa kailā bhagavān



SYNONYMS



*tathāpi*-still; *āpana-gaṇe*-to personal associates; *karite*-to do; *sāvadhāna*-warning; *bāhye*-externally; *kichu*-some; *roṣa-ābhāsa*-apparent anger; *kailā*-showed; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



However, just to warn His personal associates, the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu, externally expressed feelings of anger.



PURPORT



When Mahārāja Pratāparudra asked to see the Lord, Śrī Caitanya Mahāprabhu immediately refused, saying:





niṣkiñcanasya bhagavad-bhajanonmukhasya

pāraṁ paraṁ jigamiṣor bhava-sāgarasya

sandarśanaṁ viṣayiṇām atha yoṣitāṁ ca

hā hanta hanta viṣa-bhakṣaṇato 'py asādhu



(Cc. Madhya 11.8)





The word niṣkiñcanasya refers to a person who has finished his material activities. Such a person can begin to execute his activities in Kṛṣṇa consciousness to cross over the ocean of nescience. It is very dangerous for such a person to have intimate relationships with mundane people or to become intimately related with women. This formality is to be observed by anyone who is serious about going back home, back to Godhead. To teach His personal associates these principles, Śrī Caitanya Mahāprabhu expressed external anger when touched by the King. Since the Lord was very satisfied with the humble behavior of the King, He intentionally allowed the King to touch Him, but externally He expressed anger just to warn His personal associates.





TEXT 186





prabhura vacane rājāra mane haila bhaya



sārvabhauma kahe,-tumi nā kaya saṁśaya



SYNONYMS



*prabhura vacane*-by the words of Śrī Caitanya Mahāprabhu; *rājāra*-of the King; *mane*-in the mind; *haila*-there was; *bhaya*-fear; *sārvabhauma kahe*-Sārvabhauma Bhaṭṭācārya said; *tumi*-you (the King); *nā kaya saṁśaya*-do not be worried.



TRANSLATION



King Pratāparudra became frightened when Lord Caitanya showed external anger, but Sārvabhauma Bhaṭṭācārya told the King, "Don't worry."





TEXT 187





tomāra upare prabhura suprasanna mana



tomā lakṣya kari' śikhāyena nija gaṇa



SYNONYMS



*tomāra upare*-upon you; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *su-prasanna*-very satisfied; *mana*-the mind; *tomā*-you; *lakṣya kari'*-pointing out; *śikhāyena*-He teaches; *nija gaṇa*-His personal associates.



TRANSLATION



Sārvabhauma Bhaṭṭācārya informed the King, "The Lord is very satisfied with you. By pointing you out, He was teaching His personal associates how to behave with mundane people."



PURPORT



Although outwardly the King was a mundane man interested in money and women, internally he was purified by devotional activities. He showed this by engaging as a street sweeper to please Lord Jagannātha. A person may appear to be a pounds-and-shillings man interested in money and women, but if he is actually very meek and humble and surrendered to the Supreme Personality of Godhead, he is not mundane. Such a judgment can be made only by Śrī Caitanya Mahāprabhu and His very confidential devotees. As a general principle, however, no devotee should intimately mix with mundane people interested in money and women.





TEXT 188





avasara jāni' āmi kariba nivedana



sei-kāle yāi' kariha prabhura milana



SYNONYMS



*avasara jāni'*-understanding an opportune moment; *āmi*-I; *kariba*-shall do; *nivedana*-submission; *sei*-kāle-at that time; *yāi'*-coming; *kariha*-you do; *prabhura milana*-meeting with Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



Sārvabhauma Bhaṭṭācārya continued, "I shall submit your petition when there is an opportune moment. It will then be easy for you to come and meet the Lord."





TEXT 189





tabe mahāprabhu ratha pradakṣiṇa kariyā



ratha-pāche yāi' ṭhele rathe māthā diyā



SYNONYMS



*tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *ratha*-the car; *pradakṣiṇa*-circumambulation; *kariyā*-doing; *ratha-pāche*-to the rear of the car; *yāi'*-going; *ṭhele*-pushes; *rathe*-on the car; *māthā diyā*-by placing the head.



TRANSLATION



After circumambulating Jagannātha, Śrī Caitanya Mahāprabhu went behind the car and began pushing it with His head.





TEXT 190





ṭhelitei calila ratha 'haḍa' 'haḍa' kari'



catur-dike loka saba bale 'hari' 'hari'



SYNONYMS



*ṭhelitei*-as soon as He pushed; *calila*-departed; *ratha*-the car; *haḍa haḍa kari'*-making a rattling noise; *catuḥ-dike*-all around; *loka*-people in general; *saba*-all; *bale*-chant; *hari hari*-the holy name of the Lord, Hari Hari.



TRANSLATION



As soon as He pushed, the car immediately started to move, making a rattling noise. The people all around began to chant the holy name of the Lord, "Hari! Hari!"





TEXT 191





tabe prabhu nija-bhakta-gaṇa lañā saṅge



baladeva-subhadrāgre nṛtya kare raṅge



SYNONYMS



*tabe*-at that time; *prabhu*-Śrī Caitanya Mahāprabhu; *nija*-personal; *bhakta*-gaṇa-devotees; *lañā*-taking; *saṅge*-with Him; *baladeva*-of Lord Balarāma; *subhadrā*-of the goddess of fortune Subhadrā; *agre*-in front; *nṛtya*-dancing; *kare*-performed; *raṅge*-in great amusement.



TRANSLATION



As the car began to move, Śrī Caitanya Mahāprabhu took His personal associates in front of the cars occupied by Lord Balarāma and Subhadrā, the goddess of fortune. Greatly inspired, He then began to dance in front of Them.





TEXT 192





tāhāṅ nṛtya kari' jagannātha āge āilā



jagannātha dekhi' nṛtya karite lāgilā



SYNONYMS



*tāhāṅ*-there; *nṛtya kari'*-after performing the dance; *jagannātha*-of Lord Jagannātha; *āge*-in front; *āilā*-appeared; *jagannātha dekhi'*-seeing Lord Jagannātha; *nṛtya*-dancing; *karite*-to perform; *lāgilā*-began.



TRANSLATION



After finishing the dance before Lord Baladeva and Subhadrā, Śrī Caitanya Mahāprabhu came before Lord Jagannātha's car. Upon seeing Lord Jagannātha, He began to dance again.





TEXT 193





caliyā āila ratha 'balagaṇḍi'-sthāne



jagannātha ratha rākhi' dekhe ḍāhine vāme



SYNONYMS



*caliyā*-moving; *āila*-came; *ratha*-the car; *balagaṇḍi*-sthāne-at the place known as Balagaṇḍi; *jagannātha*-Lord Jagannātha; *ratha*-car; *rākhi'*-after stopping; *dekhe*-sees; *ḍāhine vāme*-left and right.



TRANSLATION



When they reached the place called Balagaṇḍi, Lord Jagannātha stopped His car and began to look left and right.





TEXT 194





vāme-'vipra-śāsana' nārikela-vana



ḍāhine ta' puṣpodyāna yena vṛndāvana



SYNONYMS



*vāme*-on the left; *vipra-śāsana*-the place known as vipra-śāsana; *nārikela*-vana-coconut grove; *ḍāhine*-on the right side; *ta'*-indeed; *puṣpa*-udyāna-flower gardens; *yena*-as if; *vṛndāvana*-Vṛndāvana.



TRANSLATION



On the left side, Lord Jagannātha saw the neighborhood of brāhmaṇas known as vipra-śāsana and the coconut tree grove. On the right side, He saw nice flower gardens resembling those in the holy place Vṛndāvana.



PURPORT



Vipra-śāsana is a name generally used in the Orissa province for the quarters where brāhmaṇas live.





TEXT 195





āge nṛtya kare gaura lañā bhakta-gaṇa



ratha rākhi' jagannātha karena daraśana



SYNONYMS



*āge*-in front; *nṛtya kare*-dances; *gaura*-Śrī Caitanya Mahāprabhu; *lañā*-accompanied by; *bhakta-gaṇa*-the devotees; *ratha rākhi'*-after stopping the car; *jagannātha*-Lord Jagannātha; *karena daraśana*-sees.

TRANSLATION



Śrī Caitanya Mahāprabhu and His devotees were dancing in front of the car, and, having stopped the car, Lord Jagannātha watched the dancing.





TEXT 196





sei sthale bhoga lāge,-āchaye niyama



koṭi bhoga jagannātha kare āsvādana



SYNONYMS



*sei sthale*-in that place; *bhoga lāge*-food is offered; *āchaye niyama*-it is the custom; *koṭi bhoga*-millions of dishes; *jagannātha*-Lord Jagannātha; *kare*-does; *āsvādana*-tasting.



TRANSLATION



It was customary that food be offered to the Lord at vipra-śāsana. Indeed, innumerable dishes of food were offered, and Lord Jagannātha tasted each one of them.





TEXT 197





jagannāthera choṭa-baḍa yata bhakta-gaṇa



nija nija uttama-bhoga kare samarpaṇa



SYNONYMS



*jagannāthera*-of Lord Jagannātha; *choṭa*-neophyte; *baḍa*-advanced; *yata*-all; *bhakta*-gaṇa-devotees; *nija nija*-personally cooked; *uttama*-bhoga-firstclass food; *kare*-do; *samarpaṇa*-offering.



TRANSLATION



All kinds of devotees of Lord Jagannātha-from neophytes to the most advanced-offered their best cooked food to the Lord.





TEXT 198





rājā, rāja-mahiṣī-vṛnda, pātra, mitra-gaṇa



nīlācala-vāsī yata choṭa-baḍa jana



SYNONYMS



*rājā*-the King; *rāja-mahiṣī-vṛnda*-the queens of the King; *pātra*-ministers; *mitra*-gaṇa-friends; *nīlācala-vāsī*-all the residents of Jagannātha Purī; *yata*-as many; *choṭa*-baḍa-small and big; *jana*-persons.



TRANSLATION



This included the King, his queens, his ministers and friends and all other big and small residents of Jagannātha Purī.





TEXT 199





nānā-deśera deśī yata yātrika jana



nija-nija-bhoga tāhāṅ kare samarpaṇa



SYNONYMS



*nānā-deśera*-of various countries; *deśī*-local; *yata*-all kinds of; *yātrika*-visiting; *jana*-people; *nija*-nija-personally cooked; *bhoga*-food; *tāhāṅ*-there; *kare*-do; *samarpaṇa*-offering.



TRANSLATION



All the visitors who had come from different countries to Jagannātha Purī, as well as the local devotees, offered their personally cooked food to the Lord.





TEXT 200





āge pāche, dui pārśve puṣpodyāna-vane



yei yāhā pāya, lāgāya,-nāhika niyame



SYNONYMS



*āge pāche*-in front or at the end; *dui pārśve*-on two sides; *puṣpa-udyāna-vane*-in the flower gardens; *yei*-one who; *yāhā pāya*-gets the opportunity; *lāgāya*-offers; *nāhika niyame*-there are no hard-and-fast rules.



TRANSLATION



The devotees offered their foods everywhere, in front and behind the car, on the two sides and within the flower garden. Wherever possible, they made their offering to the Lord, for there were no hard-and-fast rules.





TEXT 201





bhogera samaya lokera mahā bhiḍa haila



nṛtya chāḍi' mahāprabhu upavane gela



SYNONYMS



*bhogera samaya*-at the time the food was offered; *lokera*-of all the people; *mahā*-great; *bhiḍa*-crowd; *haila*-there was; *nṛtya chāḍi'*-giving up His dancing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *upavane gela*-went to a nearby garden.



TRANSLATION



While the food was being offered, a large crowd of people gathered. At that time Śrī Caitanya Mahāprabhu stopped His dancing and went to a nearby garden.





TEXT 202





premāveśe mahāprabhu upavana pāñā



puṣpodyāne gṛha-piṇḍāya rahilā paḍiyā



SYNONYMS



*prema-āveśe*-in ecstatic love; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *upavana pāñā*-having come to a nice nearby garden; *puṣpa-udyāne*-in that flower garden; *gṛha*-piṇḍāya-on the raised platform; *rahilā*-remained; *paḍiyā*-falling flat.



TRANSLATION



Śrī Caitanya Mahāprabhu went to the garden. Immersed in a great ecstatic emotion, He fell flat on a raised platform there.





TEXT 203





nṛtya-pariśrame prabhura dehe ghana gharma



sugandhi śītala-vāyu karena sevana



SYNONYMS



*nṛtya-pariśrame*-by fatigue due to dancing; *prabhura*-of Śrī Caitanya Mahāprabhu; *dehe*-on the body; *ghana gharma*-much perspiration; *sugandhi*-fragrant; *śītala*-vāyu-cool breeze; *karena sevana*-enjoyed very much.



TRANSLATION



The Lord was very fatigued from the hard labor of dancing, and there was perspiration all over His body. He therefore enjoyed the fragrant, cool breeze of the garden.





TEXT 204





yata bhakta kīrtanīyā āsiyā ārāme



prati-vṛkṣa-tale sabe karena viśrāme



SYNONYMS



*yata bhakta*-all the devotees; *kīrtanīyā*-who were performing saṅkīrtana; *āsiyā*-coming; *ārāme*-in the resting place; *prati*-vṛkṣa-tale-under each and every tree; *sabe*-all of them; *karena*-take; *viśrāme*-rest.



TRANSLATION



All the devotees who were performing saṅkīrtana came there and took rest under each and every tree.





TEXT 205





ei ta' kahila prabhura mahā-saṅkīrtana



jagannāthera āge yaiche karila nartana



SYNONYMS



*ei ta'*-in this way; *kahila*-I have described; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *mahā-saṅkīrtana*-the great congregational chanting; *jagannāthera āge*-in front of Lord Jagannātha; *yaiche*-as; *karila*-He did; *nartana*-dancing.



TRANSLATION



Thus I have described the great performance of congregational chanting by Lord Śrī Caitanya Mahāprabhu as He danced in front of Lord Jagannātha.





TEXT 206





rathāgrete prabhu yaiche karilā nartana



caitanyāṣṭake rūpa-gosāñi karyāche varṇana



SYNONYMS



*ratha-agrete*-in front of the car; *prabhu*-Śrī Caitanya Mahāprabhu; *yaiche*-as; *karilā*-performed; *nartana*-dancing; *caitanya-aṣṭake*-in the prayer named Caitanyāṣṭaka; *rūpa*-gosāñi-Rūpa Gosvāmī; *karyāche*-has done; *varṇana*-a vivid description.



TRANSLATION



In his prayer known as the Caitanyāṣṭaka, Śrīla Rūpa Gosvāmī has given a vivid description of the Lord's dancing before the car of Jagannātha.



PURPORT



Śrīla Rūpa Gosvāmī composed three prayers, each with the title Caitanyāṣṭaka. The verse next quoted is from the first of the Caitanyāṣṭaka prayers included in the book Stava-mālā.





TEXT 207





rathārūḍhasyārād adhipadavi nīlācala-pater



adabhra-premormi-sphurita-naṭanollāsa-vivaśaḥ



saharṣaṁ gāyadbhiḥ parivṛta-tanur vaiṣṇava-janaiḥ



sa caitanyaḥ kiṁ me punar api dṛśor yāsyati padam



SYNONYMS



*ratha-ārūḍhasya*-of the Supreme Lord, who was placed aboard the car; *ārāt*-in front; *adhipadavi*-on the main road; *nīlācala-pateḥ*-of Lord Jagannātha, the Lord of Nīlācala; *adabhra*-great; *prema-urmi*-by waves of love of Godhead; *sphurita*-which was manifested; *naṭana-ullāsa-vivaśaḥ*-being overwhelmed by the transcendental bliss of dancing; *sa*-harṣam-with great pleasure; *gāyadbhiḥ*-who were singing; *parivṛta*-surrounded; *tanuḥ*-body; *vaiṣṇava-janaiḥ*-by the devotees; *saḥ caitanyaḥ*-that Lord Śrī Caitanya Mahāprabhu; *kim*-whether; *me*-my; *punaḥ api*-again; *dṛśoḥ*-of vision; *yāsyati*-will enter; *padam*-the path.



TRANSLATION



"Śrī Caitanya Mahāprabhu danced down the main road in great ecstasy before Lord Jagannātha, the master of Nīlācala, who was sitting on His car. Overwhelmed by the transcendental bliss of dancing and surrounded by Vaiṣṇavas who sang the holy names, He manifested waves of ecstatic love of Godhead. When will Śrī Caitanya Mahāprabhu again be visible to my vision?"





TEXT 208





ihā yei śune sei śrī-caitanya pāya



sudṛḍha viśvāsa-saha prema-bhakti haya



SYNONYMS



*ihā*-this; *yei*-anyone who; *śune*-hears; *sei*-that person; *śrī*-caitanya pāya-will achieve Śrī Caitanya Mahāprabhu; *su*-dṛḍha-firm; *viśvāsa*-conviction; *saha*-with; *prema*-bhakti-devotional service in great love; *haya*-there is.



TRANSLATION



Anyone who hears this description of the car festival will attain Śrī Caitanya Mahāprabhu. He will also attain the elevated state by which he will have firm conviction in devotional service and love of Godhead.





TEXT 209





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Thirteenth Chapter, describing Śrī Caitanya Mahāprabhu's ecstatic dancing at Lord Jagannātha's car festival.





Chapter 14



Performance of the Vṛndāvana Pastimes



Dressing himself as a Vaiṣṇava, Mahārāja Pratāparudra entered a garden alone and began reciting verses from *Śrīmad-Bhāgavatam*. He then took the opportunity to massage the lotus feet of the Lord. The Lord, in His ecstatic love for Kṛṣṇa, immediately embraced the King and thus bestowed mercy upon him. When there was an offering of prasāda in the garden, Lord Caitanya also partook of it. After this, when Lord Jagannātha's Ratha car stopped moving, King Pratāparudra called for many elephants to pull it, but they were unsuccessful. Seeing this, Lord Caitanya began to push the car from behind with His head, and the chariot began moving. Then the devotees began pulling the chariot with ropes. Near the Guṇḍicā temple is a place known as Āiṭoṭā. This place was fixed up for Śrī Caitanya Mahāprabhu to rest in. When Lord Jagannātha was seated at Sundarācala, Śrī Caitanya Mahāprabhu saw it as Vṛndāvana. He performed sporting pastimes in the water of the lake known as Indradyumna. For nine continuous days during Ratha-yātrā, the Lord remained at Jagannātha Purī, and on the fifth day He and Svarūpa Dāmodara observed the pastimes of Lakṣmī, the goddess of fortune. During that time, there was much talk about the pastimes of the gopīs. When the ratha was again being drawn and the chanting resumed, Rāmānanda Vasu of Kulīna-grāma and Satyarāja Khān were requested to bring silk ropes every year for the Ratha-yātrā ceremony.





TEXT 1





gauraḥ paśyann ātma-vṛndaiḥ



śrī-lakṣmī-vijayotsavam



śrutvā gopī-rasollāsaṁ



hṛṣṭaḥ premṇā nanarta saḥ



SYNONYMS



*gauraḥ*-Lord Śrī Caitanya Mahāprabhu; *paśyan*-by seeing; *ātma*-vṛndaiḥ-with His personal associates; *śrī-lakṣmī*-of the goddess of fortune; *vijaya utsavam*-the grand festival; *śrutvā*-by hearing; *gopī*-of the gopīs; *rasa-ullāsam*-the superexcellence of the mellows; *hṛṣṭaḥ*-being very pleased; *premṇā*-in great ecstatic love; *nanarta*-danced; *saḥ*-He, Śrī Caitanya Mahāprabhu.



TRANSLATION



Accompanied by His personal devotees, Śrī Caitanya Mahāprabhu went to the festival known as Lakṣmī-vijayotsava. There He discussed the superexcellent love of the gopīs. Just by hearing about them, He became very pleased and danced in great ecstatic love for the Lord.





TEXT 2





jaya jaya gauracandra śrī-kṛṣṇa-caitanya



jaya jaya nityānanda jayādvaita dhanya



SYNONYMS



*jaya jaya*-all glories; *gauracandra*-to Gauracandra; *śrī-kṛṣṇa-caitanya*-Lord Śrī Caitanya Mahāprabhu; *jaya jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *jaya*-all glories; *advaita*-to Advaita Ācārya; *dhanya*-exalted.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu, known as Gauracandra! All glories to Lord Nityānanda Prabhu! All glories to Advaita Ācārya, who is so exalted!





TEXT 3





jaya jaya śrīvāsādi gaura-bhakta-gaṇa



jaya śrotā-gaṇa,-yāṅra gaura prāṇa-dhana



SYNONYMS



*jaya jaya*-all glories; *śrīvāsa-ādi*-headed by Śrīvāsa; *gaura-bhakta-gaṇa*-to the devotees of Lord Caitanya; *jaya*-all glories; *śrotā-gaṇa*-to the hearers; *yāṅra*-of whom; *gaura*-Śrī Caitanya Mahāprabhu; *prāṇa-dhana*-the life and soul.



TRANSLATION



All glories to all the devotees, headed by Śrīvāsa Ṭhākura! All glories to the readers who have taken Śrī Caitanya Mahāprabhu as their life and soul.





TEXT 4





ei-mata prabhu āchena premera āveśe



hena-kāle pratāparudra karila praveśe



SYNONYMS



*ei-mata*-in this way; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *āchena*-was; *premera āveśe*-in the ecstatic emotion of love; *hena*-kāle-at this time; *pratāparudra*-King Pratāparudra; *karila praveśe*-entered.



TRANSLATION



While Śrī Caitanya Mahāprabhu was resting in ecstatic love, Mahārāja Pratāparudra entered the garden.





TEXT 5





sārvabhauma-upadeśe chāḍi' rāja-veśa



ekalā vaiṣṇava-veśe karila praveśa



SYNONYMS



*sārvabhauma*-of Sārvabhauma Bhaṭṭācārya; *upadeśe*-under instructions; *chāḍi'*-giving up; *rāja-veśa*-the royal dress; *ekalā*-alone; *vaiṣṇava-veśe*-in the dress of a Vaiṣṇava; *karila praveśa*-entered.



TRANSLATION



Following Sārvabhauma Bhaṭṭācārya's instructions, the King had given up his royal dress. He now entered the garden in the dress of a Vaiṣṇava.



PURPORT



Sometimes members of the International Society for Krishna Consciousness-especially in the Western countries-find it difficult to approach people to distribute books because people are unfamiliar with the traditional saffron robes of the devotees. The devotees have therefore inquired whether they can wear European and American dress before the general public. From the instructions given to King Pratāparudra by Sārvabhauma Bhaṭṭācārya, we can understand that we may change our dress in any way to facilitate our service. When our members change their dress to meet the public or to introduce our books, they are not breaking the devotional principles. The real principle is to spread this Kṛṣṇa consciousness movement, and if one has to change into regular Western dress for this purpose, there should be no objection.





TEXT 6





saba-bhaktera ājñā nila yoḍa-hāta hañā



prabhu-pada dhari' paḍe sāhasa kariyā



SYNONYMS



*saba-bhaktera*-of all the devotees; *ājñā nila*-took permission; *yoḍa*-hāta hañā-with folded hands; *prabhu*-pada dhari'-catching the feet of Śrī Caitanya Mahāprabhu; *paḍe*-falls; *sāhasa kariyā*-with great courage.



TRANSLATION



Mahārāja Pratāparudra was so humble that with folded hands he first took permission from all the devotees. Then, with great courage, he fell down and touched the lotus feet of the Lord.





TEXT 7





āṅkhi mudi' prabhu preme bhūmite śayāna



nṛpati naipuṇye kare pāda-saṁvāhana



SYNONYMS



*āṅkhi mudi'*-with closed eyes; *prabhu*-Śrī Caitanya Mahāprabhu; *preme*-in ecstatic love; *bhūmite*-on the ground; *śayāna*-lying down; *nṛpati*-the King; *naipuṇye*-very expertly; *kare*-performs; *pāda*-saṁvāhana-massaging the legs.



TRANSLATION



Śrī Caitanya Mahāprabhu was lying on the ground with His eyes closed in ecstatic love and emotion, and the King very expertly began to massage His legs.





TEXT 8





rāsa-līlāra śloka paḍi' karena stavana



"jayati te 'dhikaṁ" adhyāya karena paṭhana



SYNONYMS



*rāsa-līlāra*-of the rāsa-līlā dance; *śloka*-verses; *paḍi'*-reciting; *karena*-offers; *stavana*-prayers; *jayati te 'dhikam*-beginning with the words jayati te 'dhikam; *adhyāya*-chapter; *karena*-does; *paṭhana*-recitation.



TRANSLATION



The King began to recite verses about the rāsa-līlā from *Śrīmad Bhāgavatam*. He recited the chapter beginning with the words "jayati te 'dhikam."



PURPORT



These verses from *Śrīmad-Bhāgavatam*, Canto Ten, Chapter Thirty-one, constitute what is known as the Gopī-gītā.





TEXT 9





śunite śunite prabhura santoṣa apāra



'bala, bala' bali' prabhu bale bāra bāra



SYNONYMS



*śunite śunite*-by hearing; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *santoṣa apāra*-great satisfaction; *bala bala*-go on reciting; *bali'*-saying; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *bale*-says; *bāra bāra*-again and again.



TRANSLATION



When Śrī Caitanya Mahāprabhu heard these verses, He was pleased beyond limits, and He said again and again,"Go on reciting, go on reciting."





TEXT 10





"tava kathāmṛtaṁ" śloka rājā ye paḍila



uṭhi' premāveśe prabhu āliṅgana kaila



SYNONYMS



*tava kathāmṛtam*-beginning with the words tava kathāmṛtam; *śloka*-the verse; *rājā*-the King; *ye paḍila*-as he recited; *uṭhi'*-getting up; *prema-āveśe*-in ecstatic love; *prabhu*-Śrī Caitanya Mahāprabhu; *āliṅgana kaila*-embraced.



TRANSLATION



As soon as the King recited the verse beginning with the words "tava kathāmṛtam," the Lord immediately arose in ecstatic love and embraced him.





TEXT 11





tumi more dile bahu amūlya ratana



mora kichu dite nāhi, diluṅ āliṅgana



SYNONYMS



*tumi*-you; *more*-unto Me; *dile*-delivered; *bahu*-various; *amūlya*-incalculable; *ratana*-gems; *mora*-of Me; *kichu*-anything; *dite*-to give; *nāhi*-there is not; *diluṅ*-I give; *āliṅgana*-embracing.



TRANSLATION



Upon hearing the verses recited by the King, Śrī Caitanya Mahāprabhu said, "You have given Me invaluable gems, but I have nothing to give you in return. Therefore I am simply embracing you."





TEXT 12





eta bali' sei śloka paḍe bāra bāra



dui-janāra aṅge kampa, netre jala-dhāra



SYNONYMS



*eta bali'*-saying this; *sei śloka*-that verse; *paḍe*-recites; *bāra bāra*-again and again; *dui-janāra*-of both of them (Śrī Caitanya Mahāprabhu and the King Pratāparudra); *aṅge*-in the bodies; *kampa*-trembling; *netre*-in the eyes; *jala*-dhāra-flow of water.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu began to recite the same verse again and again. Both the King and Śrī Caitanya Mahāprabhu were trembling, and tears were flowing from their eyes.





TEXT 13





tava kathāmṛtaṁ tapta-jīvanaṁ



kavibhir īḍitaṁ kalmaṣāpaham



śravaṇa-maṅgalaṁ śrīmad-ātataṁ



bhuvi gṛṇanti ye bhūridā janāḥ



SYNONYMS



*tava*-Your; *kathā-amṛtam*-the nectar of words; *tapta*-jīvanam-life for persons very much aggrieved in the material world; *kavibhiḥ*-by greatly exalted persons; *īḍitam*-described; *kalmaṣa-apaham*-that which drives away all kinds of sinful reaction; *śravaṇa*-maṅgalam-giving all spiritual benefit to anyone who hears; *śrī*-mat-filled with all spiritual power; *ātatam*-broadcast all over the world; *bhuvi*-in the material world; *gṛṇanti*-chant and spread; *ye*-those who; *bhūri*-dāḥ-most beneficent; *janāḥ*-persons.



TRANSLATION



"My Lord, the nectar of Your words and the descriptions of Your activities are the life and soul of those who are always aggrieved in this material world. These narrations are transmitted by exalted personalities, and they eradicate all sinful reactions. Whoever hears these narrations attains all good fortune. These narrations are broadcast all over the world and are filled with spiritual power. Those who spread the message of Godhead are certainly the most munificent welfare workers."



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.31.9).





TEXT 14





'bhūridā' 'bhūridā' bali' kare āliṅgana



iṅho nāhi jāne,-ihoṅ haya kon jana



SYNONYMS



*bhūri-dā*-the most munificent; *bhūri-dā*-the most munificent; *bali'*-crying; *kare*-does; *āliṅgana*-embracing; *iṅho*-Śrī Caitanya Mahāprabhu; *nāhi jāne*-does not know; *ihoṅ*-Pratāparudra Mahārāja; *haya*-is; *kon jana*-who.



TRANSLATION



After hearing the recitation of this verse, Śrī Caitanya Mahāprabhu immediately embraced the reciter, King Pratāparudra, and cried, "You are the most munificent! You are the most munificent!" At this point Śrī Caitanya Mahāprabhu did not even know who the King was.





TEXT 15





pūrva-sevā dekhi' tāṅre kṛpā upajila



anusandhāna vinā kṛpā-prasāda karila



SYNONYMS



*pūrva*-sevā-previous service; *dekhi'*-seeing; *tāṅre*-unto him; *kṛpā*-mercy; *upajila*-awakened; *anusandhāna*-inquiry; *vinā*-without; *kṛpā*-of mercy; *prasāda*-grace; *karila*-bestowed.



TRANSLATION



Śrī Caitanya Mahāprabhu's mercy was aroused because of the King's previous service. Therefore without even asking who he was, the Lord immediately bestowed His mercy upon him.





TEXT 16





ei dekha,-caitanyera kṛpā-mahābala



tāra anusandhāna vinā karāya saphala



SYNONYMS



*ei*-this; *dekha*-just see; *caitanyera*-of Śrī Caitanya Mahāprabhu; *kṛpa*-mahā-bala-how greatly powerful is the mercy; *tāra anusandhāna*-inquiring about him; *vinā*-without; *karāya*-He makes; *sa*-phala-successful.



TRANSLATION



How powerful is the mercy of Śrī Caitanya Mahāprabhu! Without even inquiring about the King, the Lord made everything successful.



PURPORT



Śrī Caitanya Mahāprabhu's mercy is so powerful that it acts automatically. If a person renders loving service to Kṛṣṇa, it never goes in vain. It is recorded in a spiritual account, and in due time it will fructify. This is confirmed by the *Bhagavad-gītā* (2.40). Svalpam apy asya dharmasya trāyate mahato bhayāt: "In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear."





Śrī Caitanya Mahāprabhu has particularly bestowed upon all fallen souls in this age the most potent method of devotional service, and whoever takes to it through the mercy of Śrī Caitanya Mahāprabhu is immediately elevated to the transcendental position. *Śrīmad-Bhāgavatam* recommends: yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ (Bhāg. 11.5.32).



A student of Kṛṣṇa consciousness must receive Śrī Caitanya Mahāprabhu's mercy; then his devotional service will quickly succeed. This was the case with King Pratāparudra. One has to be noticed by Śrī Caitanya Mahāprabhu, and a little service with sincere efforts will convince the Lord that one is a proper candidate for returning home, back to Godhead. Mahārāja Pratāparudra did not have a chance to meet Śrī Caitanya Mahāprabhu, but when the Lord saw that the King was serving Lord Jagannātha as a menial sweeper, the Lord's mercy upon the King became a solid fact. When Mahārāja Pratāparudra, in the dress of a Vaiṣṇava, was serving the Lord, the Lord did not even inquire who he was. Rather, He had compassion upon him and began to embrace him.



Kṛṣṇadāsa Kavirāja Gosvāmī wants to point out that nothing could compare to the Lord's mercy toward Mahārāja Pratāparudra; therefore he uses the word dekha ("just see") and caitanyera kṛpā-mahābala ("how powerful is the mercy of Śrī Caitanya Mahāprabhu"). This is also confirmed by Prabodhānanda Sarasvatī: yat-kāruṇya-kaṭākṣa-vaibhava-vatām (Caitanya-candrāmṛta 5). Even a little of Śrī Caitanya Mahāprabhu's mercy serves as a great asset for spiritual advancement. Therefore the Kṛṣṇa consciousness movement must be spread through the mercy of Śrī Caitanya Mahāprabhu. When Rūpa Gosvāmī experienced the mercy and magnanimity of Śrī Caitanya Mahāprabhu, he said:



namo mahā-vadānyāya

kṛṣṇa-prema-pradāya te

kṛṣṇāya kṛṣṇa-caitanya-

nāmne gaura-tviṣe namaḥ



"I offer my respectful obeisances unto the Supreme Lord Śrī Kṛṣṇa Caitanya who is more magnanimous than any other avatāra, even Kṛṣṇa Himself, because He is bestowing freely what no one else has ever given-pure love of Kṛṣṇa." Śrīla Locana dāsa Ṭhākura has also sung, parama karuṇa, pahuṅ dui jana, nitāi-gaura-candra: "The two brothers Nitāi and Gaura are so kind that no one can compare to them." Similarly, Śrīla Narottama dāsa ṭhākura has sung:





vrajendra-nandana yei, śacī-suta haila sei,

balarāma haila nitāi,

dīna-hīna yata chila, hari-nāme uddhārila,

tā'ra sākṣī jagāi-mādhāi



Śrī Caitanya Mahāprabhu's special mission is the deliverance of all fallen souls in Kali-yuga. Devotees of Kṛṣṇa must persistently seek the favor and mercy of Śrī Caitanya Mahāprabhu to become fit to return home, back to Godhead.





TEXT 17





prabhu bale,-ke tumi, karilā mora hita?



ācambite āsi' piyāo kṛṣṇa-līlāmṛta?



SYNONYMS



*prabhu bale*-the Lord said; *ke tumi*-who are you; *karilā*-you have done; *mora*-My; *hita*-welfare; *ācambite*-all of a sudden; *āsi'*-coming; *piyāo*-you make Me drink; *kṛṣṇa-līlā-amṛta*-the nectar of the pastimes of Lord Kṛṣṇa.



TRANSLATION



Finally Śrī Caitanya Mahāprabhu said, "Who are you? You have done so much for Me. All of a sudden you have come here and made Me drink the nectar of the pastimes of Lord Kṛṣṇa."





TEXT 18





rājā kahe,-āmi tomāra dāsera anudāsa



bhṛtyera bhṛtya kara,-ei mora āśa



SYNONYMS



*rājā kahe*-the King said; *āmi*-I; *tomāra*-Your; *dāsera anudāsa*-most obedient servant of Your servant; *bhṛtyera bhṛtya*-servant of the servant; *kara*-make (me); *ei*-this; *mora āśa*-my desire.



TRANSLATION



The King replied, "My Lord, I am the most obedient servant of Your servants. It is my ambition that You will accept me as the servant of Your servants."



PURPORT



The greatest achievement for a devotee is to become a servant of the servants. Actually no one should desire to become the direct servant of the Lord. That is not a very good idea. When Prahlāda Mahārāja was offered a benediction by Nṛsiṁhadeva, Prahlāda rejected all kinds of material benediction, but he prayed to become the servant of the servant of the Lord. When Dhruva Mahārāja was offered a benediction by Kuvera, the treasurer of the demigods, Dhruva could have asked for unlimited material opulence, but he simply asked for the benediction of becoming the servant of the servants of the Lord. Kholāvecā Śrīdhara was a very poor man, but when Śrī Caitanya Mahāprabhu wanted to give him a benediction, he also prayed to the Lord to be allowed to remain a servant of the servants of the Lord. The conclusion is that being the servant of the servants of the Supreme Personality of Godhead is the highest benediction one can desire.





TEXT 19





tabe mahāprabhu tāṅre aiśvarya dekhāila



'kāreha nā kahibe' ei niṣedha karila



SYNONYMS



*tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-to the King; *aiśvarya*-divine power; *dekhāila*-showed; *kāreha nā kahibe*-do not speak to anyone; *ei*-this; *niṣedha karila*-forbade.



TRANSLATION



At that time, Śrī Caitanya Mahāprabhu displayed some of His divine opulences to the King, and He forbade him to disclose this to anyone.





TEXT 20





'rājā'-hena jñāna kabhu nā kaila prakāśa



antare sakala jānena, bāhire udāsa



SYNONYMS



*rājā*-the King; *hena jñāna*-such knowledge; *kabhu*-at any time; *nā*-not; *kaila prakāśa*-manifested; *antare*-within the heart; *sakala*-everything; *jānena*-knows; *bāhire*-externally; *udāsa*-indifferent.



TRANSLATION



Although within His heart Caitanya Mahāprabhu knew everything that was happening, externally He did not disclose it. Nor did He disclose that He knew He was talking with King Pratāparudra.





TEXT 21





pratāparudrera bhāgya dekhi' bhakta-gaṇe



rājāre praśaṁse sabe ānandita-mane



SYNONYMS



*pratāparudrera*-of King Pratāparudra; *bhāgya*-the fortune; *dekhi'*-seeing; *bhakta-gaṇe*-all the devotees; *rājāre*-the King; *praśaṁse*-praised; *sabe*-all; *ānandita*-mane-with blissful minds.



TRANSLATION



Seeing the Lord's special mercy upon King Pratāparudra, the devotees praised the King's fortune, and their minds became open and blissful.



PURPORT



This is a characteristic of a Vaiṣṇava. He is never envious if one receives the mercy and strength of Śrī Caitanya Mahāprabhu. A pure Vaiṣṇava is very happy to see a person elevated in devotional service. Unfortunately, there are many so-called Vaiṣṇavas who become envious to see someone actually recognized by Śrī Caitanya Mahāprabhu. It is a fact that no one can preach Caitanya Mahāprabhu's message without receiving the special mercy of the Lord. This is known to every Vaiṣṇava, yet there are some envious people who cannot tolerate the expansion of this Kṛṣṇa consciousness movement all over the world. They find fault with a pure devotee preacher and do not praise him for the excellent service he renders in fulfilling Śrī Caitanya Mahāprabhu's mission.





TEXT 22





daṇḍavat kari' rājā bāhire calilā



yoḍa hasta kari' saba bhaktere vandilā



SYNONYMS



*daṇḍavat kari'*-offering obeisances; *rājā*-the King; *bāhire*-outside; *calilā*-departed; *yoḍa*-folded; *hasta*-hands; *kari'*-making; *saba*-all; *bhaktere*-unto the devotees; *vandilā*-offered prayers.



TRANSLATION



Submissively offering prayers to the devotees with folded hands and offering obeisances to Śrī Caitanya Mahāprabhu, the King went outside.





TEXT 23





madhyāhna karilā prabhu lañā bhakta-gaṇa



vāṇīnātha prasāda lañā kaila āgamana



SYNONYMS



*madhyāhna karilā*-accepted lunch; *prabhu*-Śrī Caitanya Mahāprabhu; *lañā*-accompanied by; *bhakta-gaṇa*-all the devotees; *vāṇīnātha*-Vāṇīnātha; *prasāda lañā*-taking all kinds of remnants of Jagannātha's food; *kaila*-did; *āgamana*-arrival.



TRANSLATION



After this, Vāṇīnātha Rāya brought all kinds of prasāda, and Śrī Caitanya Mahāprabhu accepted lunch with the devotees.





TEXT 24





sārvabhauma-rāmānanda-vāṇīnāthe diyā



prasāda pāṭhā'la rājā bahuta kariyā



SYNONYMS



*sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *rāmānanda*-Rāmānanda Rāya; *vāṇīnāthe diyā*-through Vāṇīnātha Rāya; *prasāda*-prasāda; *pāṭhā'la*-had sent; *rājā*-the King; *bahuta kariyā*-in a large quantity.



TRANSLATION



The King also sent a large quantity of prasāda through Sārvabhauma Bhaṭṭācārya, Rāmānanda Rāya and Vāṇīnātha Rāya.





TEXT 25





'balagaṇḍi bhoge'ra prasāda-uttama, ananta



'ni-sakaḍi' prasāda āila, yāra nāhi anta



SYNONYMS



*balagaṇḍi bhogera*-of food offered at Balagaṇḍi; *prasāda*-remnants; *uttama*-all of the foremost quality; *ananta*-of all varieties; *ni*-sakaḍi-uncooked food like milk products and fruits; *prasāda*-remnants of food; *āila*-arrived; *yāra*-of which; *nāhi*-there is not; *anta*-end.



TRANSLATION



The prasāda sent by the King had been offered at the Balagaṇḍi festival and included uncooked milk products and fruits. It was all of the finest quality, and there was no end to the variety.





TEXT 26





chānā, pānā, paiḍa, āmra, nārikela, kāṅṭhāla



nānā-vidha kadalaka, āra bīja-tāla



SYNONYMS



*chānā*-curd; *pānā*-fruit juice; *paiḍa*-coconut; *āmra*-mango; *nārikela*-dried coconut; *kāṅṭhāla*-jackfruit; *nānā*-vidha-various kinds of; *kadalaka*-bananas; *āra*-and; *bīja*-tāla-palm fruit seeds.



TRANSLATION



There was curd, fruit juice, coconut, mango, dried coconut, jackfruit, various kinds of bananas and palm fruit seeds.



PURPORT



This is the first list of prasāda offered to Lord Jagannātha.





TEXT 27





nāraṅga, cholaṅga, ṭābā, kamalā, bīja-pūra



bādāma, chohārā, drākṣā, piṇḍa-kharjura



SYNONYMS



*nāraṅga*-oranges; *cholaṅga*-grapefruits; *ṭābā*-another type of orange; *kamalā*-tangerines; *bīja*-pūra-another type of tangerine; *bādāma*-almonds; *chohārā*-dried fruit; *drākṣā*-raisins; *piṇḍa*-kharjura-dates.



TRANSLATION



There were also oranges, grapefruit, tangerines, almonds, dried fruit, raisins and dates.





TEXT 28





manoharā-lāḍu ādi śateka prakāra



amṛta-guṭikā-ādi, kṣīrasā apāra



SYNONYMS



*manoharā-lāḍu*-a kind of sandeśa; *ādi*-and others; *śateka prakāra*-hundreds of varieties; *amṛta*-guṭikā-round sweetmeats; *ādi*-and others; *kṣīrasā*-condensed milk; *apāra*-of various qualities.



TRANSLATION



There were hundreds of different types of sweetmeats like manoharā-lāḍu, sweets like amṛta-guṭikā and various types of condensed milk.





TEXT 29





amṛta-maṇḍā, saravatī, āra kumḍā-kurī



sarāmṛta, sarabhājā, āra sarapurī



SYNONYMS



*amṛta-maṇḍā*-a variety of papaya; *saravatī*-a kind of orange; *āra*-and; *kumḍā*-kurī-crushed squash; *sarāmṛta*-cream; *sara*-bhājā-fried cream; *āra*-and; *sara-purī*-a kind of purī made with cream.



TRANSLATION



There were also papayas and saravatī, a type of orange, and also crushed squash. There was also regular cream, fried cream and a type of purī made with cream.





TEXT 30





hari-vallabha, seṅoti, karpūra, mālatī



ḍālimā marica-lāḍu, navāta, amṛti



SYNONYMS



*hari-vallabha*-a sweetmeat like bread fried in ghee (like a doughnut); *seṅoti*-a sweetmeat made of a kind of fragrant flower; *karpūra*-a flower; *mālatī*-another flower; *ḍālimā*-pomegranate; *marica-lāḍu*-a sweetmeat made with black pepper; *navāta*-another kind of sweetmeat, made with fused sugar; *amṛti*-a preparation generally called amṛti-jilipi, made with rice powder and chick-pea flour, mixed with yogurt, fried in ghee and immersed in sugar water.



TRANSLATION



There were also sweets like hari-vallabha and sweets made of seṅoti flowers, karpūra flowers and mālatī flowers. There were pomegranates, sweets made with black pepper, sweets made with fused sugar, and amṛti-jilipi.





TEXT 31





padmacini, candrakānti, khājā, khaṇḍasāra



viyari, kadmā, tilākhājāra prakāra



SYNONYMS



*padma*-cini-sugar obtained from lotus flowers; *candra-kānti*-a kind of bread made from urad dhal; *khājā*-a crispy sweetmeat; *khaṇḍa*-sāra-sugar candy; *viyari*-a sweetmeat made from fried rice; *kadmā*-a sweetmeat made from sesame seeds; *tilākhājāra*-cookies made from sesame seeds; *prakāra*-all varieties.



TRANSLATION



There was lotus flower sugar, a kind of bread made from urad dhal, crispy sweetmeats, sugar candy, fried rice sweets, sesame seed sweets and cookies made from sesame seeds.





TEXT 32





nāraṅga-cholaṅga-āmra-vṛkṣera ākāra



phula-phala-patra-yukta khaṇḍera vikāra



SYNONYMS



*nāraṅga*-cholaṅga-āmra-vṛkṣera ākāra-sweetmeats in the shape of varieties of oranges, lemons and mangoes; *phula*-phala-patra-yukta-dressed with fruits, flowers and leaves; *khaṇḍera vikāra*-made from sugar candy.



TRANSLATION



There were sweetmeats made from sugarcane candy in the form of oranges, lemons and mangoes along with fruits, flowers and leaves.





TEXT 33





dadhi, dugdha, nanī, takra, rasālā, śikhariṇī



sa-lavaṇa mudgāṅkura, ādā khāni khāni



SYNONYMS



*dadhi*-yogurt; *dugdha*-milk; *nanī*-butter; *takra*-buttermilk; *rasālā*-fruit juice; *śikhariṇī*-a preparation made of fried yogurt and sugar candy; *sa*-lavaṇa-salty; *mudga*-aṅkura-mung dhal sprouts; *ādā*-ginger; *khāni khāni*-cut into pieces.



TRANSLATION



There was yogurt, milk, butter, buttermilk, fruit juice, a preparation made of fried yogurt and sugar candy, and salty mung dhal sprouts with shredded ginger.





TEXT 34





lembu-kula-ādi nānā-prakāra ācāra



likhite nā pāri prasāda kateka prakāra



SYNONYMS



*lembu*-lemon; *kula*-berries; *ādi*-and so on; *nānā*-prakāra-varieties of; *ācāra*-pickles; *likhite*-to write; *nā*-not; *pāri*-I am able; *prasāda*-food offered to Jagannātha; *kateka prakāra*-how many varieties.



TRANSLATION



There were also various types of pickles-lemon pickle, berry pickle and so on. Indeed, I am not able to describe the variety of food offered to Lord Jagannātha.



PURPORT



In verses 26-34, the author describes the various foods offered to Lord Jagannātha. He has described them as far as possible, but he finally admits his inability to describe them completely.





TEXT 35





prasāde pūrita ha-ila ardha upavana



dekhiyā santoṣa haila mahāprabhura mana



SYNONYMS



*prasāde*-with all the prasāda; *pūrita ha*-ila-became filled; *ardha upavana*-half of the garden; *dekhiyā*-seeing; *santoṣa*-satisfaction; *haila*-there was; *mahāprabhura mana*-in the mind of Śrī Caitanya Mahāprabhu.



TRANSLATION



When Śrī Caitanya Mahāprabhu saw half the garden filled with a variety of prasāda, He was very satisfied.





TEXT 36





ei-mata jagannātha karena bhojana



ei sukhe mahāprabhura juḍāya nayana



SYNONYMS



*ei-mata*-in this way; *jagannātha*-Lord Jagannātha; *karena bhojana*-accepts His food; *ei sukhe*-in this happiness; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *juḍāya*-become fully satisfied; *nayana*-the eyes.



TRANSLATION



Indeed, Śrī Caitanya Mahāprabhu was fully satisfied just to see how Lord Jagannātha accepted all the food.



PURPORT



Following in the footsteps of Śrī Caitanya Mahāprabhu, a Vaiṣṇava should be fully satisfied simply to see a variety of food offered to the Deity of Jagannātha or Rādhā-Kṛṣṇa. A Vaiṣṇava should not hunger for a variety of food for his own sake; rather, his satisfaction is in seeing various foods being offered to the Deity. In his Gurv-aṣṭaka, Śrīla Viśvanātha Cakravartī Ṭhākura writes:





catur-vidha-śrī-bhagavat-prasāda-

svādv-anna-tṛptān hari-bhakta-saṅghān

kṛtvaiva tṛptiṁ bhajataḥ sadaiva

vande guroḥ śrī-caraṇāravindam



"The spiritual master is always offering Kṛṣṇa four kinds of delicious food [analyzed as that which is licked, chewed, drunk and sucked]. When the spiritual master sees that the devotees are satisfied by eating bhagavat-prasāda, he is satisfied. I offer my respectful obeisances unto the lotus feet of such a spiritual master."





The spiritual master's duty is to engage his disciples in preparing varieties of nice food to offer the Deity. After being offered, this food is distributed as prasāda to the devotees. These activities satisfy the spiritual master, although he himself does not eat or require such a variety of prasāda. By seeing to the offering and distribution of prasāda, he himself is encouraged in devotional service.





TEXT 37





keyā-patra-droṇī āila bojhā pāṅca-sāta



eka eka jane daśa donā dila,-eta pāta



SYNONYMS



*keyā*-patra-droṇī-plates made of leaves of the ketakī tree; *āila*-arrived; *bojhā*-in loads; *pāṅca*-sāta-five or seven; *eka eka jane*-to each and every man; *daśa donā dila*-ten such plates were given; *eta pāta*-so many dishes.



TRANSLATION



There then arrived five or seven loads of plates made of the leaves of the ketakī tree. Each man was supplied ten of these plates, and in this way the dishes were served.





TEXT 38





kīrtanīyāra pariśrama jāni' gaurarāya



tāṅ-sabāre khāoyāite prabhura mana dhāya



SYNONYMS



*kīrtanīyāra*-of all the singers; *pariśrama*-labor; *jāni'*-knowing; *gaurarāya*-Śrī Caitanya Mahāprabhu; *tāṅ-sabāre*-all of them; *khāoyāite*-to fill; *prabhura*-of Śrī Caitanya Mahāprabhu; *mana dhāya*-the mind was very eager.



TRANSLATION



Śrī Caitanya Mahāprabhu understood the labor of all the kīrtana chanters; therefore He was very eager to feed them sumptuously.





TEXT 39





pāṅti pāṅti kari' bhakta-gaṇe vasāilā



pariveśana karibāre āpane lāgilā



SYNONYMS



*pāṅti pāṅti kari'*-in different lines; *bhakta-gaṇe*-all the devotees; *vasāilā*-made seated; *pariveśana*-distribution; *karibāre*-to do; *āpane*-personally; *lāgilā*-began.



TRANSLATION



All the devotees sat down in lines, and Śrī Caitanya Mahāprabhu personally began to distribute the prasāda.





TEXT 40





prabhu nā khāile, keha nā kare bhojana



svarupa-gosāñi tabe kaila nivedana



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *nā khāile*-without eating; *keha*-anyone; *nā*-not; *kare bhojana*-accepts the prasāda; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *tabe*-at that time; *kaila nivedana*-submitted.



TRANSLATION



However, the devotees could not accept the prasāda until Caitanya Mahāprabhu took it. It was Svarūpa Gosvāmī who informed the Lord of this.





TEXT 41





āpane vaisa, prabhu, bhojana karite



tumi nā khāile, keha nā pāre khāite



SYNONYMS



*āpane vaisa*-You personally sit down; *prabhu*-my Lord; *bhojana karite*-to eat; *tumi nā khāile*-without Your eating; *keha*-anyone; *nā pāre*-is not able; *khāite*-to eat.



TRANSLATION



Svarūpa Dāmodara said, "My Lord, would You please sit down. No one will eat until You do."





TEXT 42





tabe mahāprabhu vaise nija-gaṇa lañā



bhojana karāila sabāke ākaṇṭha pūriyā



SYNONYMS



*tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *vaise*-sits; *nija*-gaṇa lañā-with His personal associates; *bhojana karāila*-fed; *sabāke*-all of them; *ākaṇṭha pūriyā*-filling to the neck.



TRANSLATION



At that time, Śrī Caitanya Mahāprabhu sat down with His personal associates and fed everyone of them very sumptuously until they were filled to the necks.





TEXT 43





bhojana kari' vasilā prabhu kari' ācamana



prasāda ubarila, khāya sahasreka jana



SYNONYMS



*bhojana kari'*-after eating; *vasilā prabhu*-the Lord sat down; *kari'*-finishing; *ācamana*-washing the mouth; *prasāda*-remnants of food; *ubarila*-there was so much excess; *khāya*-ate; *sahasreka jana*-thousands of men.



TRANSLATION



After finishing, the Lord washed His mouth and sat down. There was so much extra prasāda that it was distributed to thousands.





TEXT 44





prabhura ājñāya govinda dīna-hīna jane



duḥkhī kāṅgāla āni' karāya bhojane



SYNONYMS



*prabhura ājñāya*-on the order of Śrī Caitanya Mahāprabhu; *govinda*-His personal servant; *dīna*-hīna jane-unto all poor men; *duḥkhī*-unhappy; *kāṅgāla*-beggars; *āni'*-inviting; *karāya bhojane*-fed sumptuously.



TRANSLATION



Following the orders of Śrī Caitanya Mahāprabhu, Govinda, His personal servant, called for all the poor beggars, who were unhappy due to their poverty, and fed them sumptuously.





TEXT 45





kāṅgālera bhojana-raṅga dekhe gaurahari



'hari-bola' bali' tāre upadeśa kari



SYNONYMS



*kāṅgālera*-of the beggars; *bhojana*-raṅga-process of eating; *dekhe*-sees; *gaurahari*-Śrī Caitanya Mahāprabhu; *hari*-bola bali'-chanting "Hari bol"; *tāre*-them; *upadeśa kari*-instructs.



TRANSLATION



Observing the beggars eating prasāda, Śrī Caitanya Mahāprabhu chanted, "Hari bol!" and instructed them to chant the holy name.



PURPORT



In a song, Śrīla Bhaktivinoda Ṭhākura chants:





miche māyāra vaśe, yāccha bhese',

khāccha hābuḍubu, bhāi

jīva kṛṣṇa-dāsa, e viśvāsa,

ka'rle ta' āra duḥkha nāi



"Everyone is captivated by the waves of the ocean of nescience, but if everyone would immediately accept Lord Śrī Kṛṣṇa as their eternal master, there would be no chance of being carried away by the waves of illusion. Then all sufferings would stop." Kṛṣṇa conducts the material world under the three modes of material nature, and consequently there are three platforms of life-higher, middle and lower. On whatever platform one may be situated, one is tossed by the waves of material nature. Someone may be rich, someone may be middle class, and someone may be a poor beggar-it doesn't matter. As long as one is under the spell of the three modes of material nature, he must continue to experience these divisions.





Śrī Caitanya Mahāprabhu therefore advised the beggars to chant "Hari bol!" while taking prasāda. Chanting means accepting one's self as the eternal servant of Kṛṣṇa. This is the only solution, regardless of social position. Everyone is suffering under the spell of māyā; therefore the best course is to learn how to get out of the clutches of māyā. That is the verdict of the *Bhagavad-gītā* (14.26):



māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate



"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman."





One can overcome the spell of māyā and attain the transcendental platform by agreeing to engage in the devotional service of the Lord. Devotional service begins with śravaṇaṁ kīrtanam; therefore Śrī Caitanya Mahāprabhu advised the beggars to chant the Hare Kṛṣṇa mahā-mantra for elevation to the transcendental position. On the transcendental platform, there is no distinction between the rich, the middle class and the poor.





TEXT 46





'hari-bola' bali' kāṅgāla preme bhāsi' yāya



aichana adbhuta līlā kare gaurarāya



SYNONYMS



*hari-bola bali'*-by chanting "Hari bol"; *kāṅgāla*-the poor section of people; *preme*-in ecstatic love; *bhāsi' yāya*-began to float; *aichana*-such; *adbhuta*-wonderful; *līlā*-pastimes; *kare*-performs; *gaurarāya*-Śrī Caitanya Mahāprabhu.



TRANSLATION



As soon as the beggars chanted the holy name, "Hari bol," they were immediately absorbed in ecstatic love of Godhead. In this way Śrī Caitanya Mahāprabhu performed wonderful pastimes.



PURPORT



To feel the emotion of ecstatic love of God is to be on the transcendental platform. If one can keep himself in that transcendental position, he will surely return home, back to Godhead. In the spiritual world there are no higher, middle or lower classes. This is confirmed by *Īśopaniṣad*, Mantra Seven:





yasmin sarvāṇi bhūtāny

ātmaivābhūd vijānataḥ

tatra ko mohaḥ kaḥ śoka

ekatvam anupaśyataḥ



"One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things. What, then, can be illusion or anxiety for him?"





TEXT 47





ihāṅ jagannāthera ratha-calana-samaya



gauḍa saba ratha ṭāne, āge nāhi yāya



SYNONYMS



*ihāṅ*-outside the garden; *jagannāthera*-of Lord Jagannātha; *ratha*-calana-samaya-at the time of drawing the car; *gauḍa*-the workers named gauḍas who draw the car; *saba*-all; *ratha ṭāne*-pull the car; *āge*-forward; *nāhi yāya*-it does not go.



TRANSLATION



Outside the garden, when it was time to pull Jagannātha's car, all the workers called gauḍas tried to pull it, but it would not move forward.





TEXT 48





ṭānite nā pāre gauḍa, ratha chāḍi' dila



pātra-mitra lañā rājā vyagra hañā āila



SYNONYMS



*ṭānite nā pāre*-they could not pull; *gauḍa*-the gauḍas; *ratha chāḍi' dila*-gave up the attempt; *pātra-mitra*-all the officers and friends; *lañā*-taking with him; *rājā*-the King; *vyagra*-in great anxiety; *hañā*-being; *āila*-arrived.



TRANSLATION



When the gauḍas saw that they could not budge the car, they abandoned the attempt. Then the King arrived in great anxiety, and he was accompanied by his officers and friends.





TEXT 49





mahā-malla-gaṇe dila ratha cālāite



āpane lāgilā ratha, nā pāre ṭānite



SYNONYMS



*mahā*-malla-gaṇe-unto the big wrestlers; *dila*-gave; *ratha*-the car; *cālāite*-to pull out; *āpane*-personally; *lāgilā*-engaged; *ratha*-the car; *nā pāre ṭānite*-could not move.



TRANSLATION



The King then arranged for big wrestlers to try to pull the car, and even the King himself joined in, but the car could not be moved.





TEXT 50





vyagra hañā āne rājā matta-hātī-gaṇa



ratha cālāite rathe karila yojana



SYNONYMS



*vyagra hañā*-with eagerness; *āne*-brings; *rājā*-the King; *matta-hātī-gaṇa*-very strong elephants; *ratha cālāite*-to make the car move; *rathe*-to the car; *karila yojana*-harnessed.



TRANSLATION



Becoming even more eager to move the car, the King had very strong elephants brought forth and harnessed to it.





TEXT 51





matta-hasti-gaṇa ṭāne yāra yata bala



eka pada nā cale ratha, ha-ila acala



SYNONYMS



*matta-hasti-gaṇa*-the strong elephants; *ṭāne*-started pulling; *yāra yata bala*-with whatever strength they had; *eka pada*-a single step; *nā cale*-does not move; *ratha*-the car; *ha*-ila-was; *acala*-still.



TRANSLATION



The strong elephants pulled with all their strength, but still the car remained at a standstill, not budging an inch.





TEXT 52





śuni' mahāprabhu āilā nija-gaṇa lañā



matta-hastī ratha ṭāne,-dekhe dāṇḍāñā



SYNONYMS



*śuni'*-after hearing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *āilā*-came; *nija*-gaṇa lañā-with His personal devotees; *matta*-hastī-strong elephants; *ratha ṭāne*-trying to pull the car; *dekhe*-He saw; *dāṇḍāñā*-standing there.



TRANSLATION



As soon as Śrī Caitanya Mahāprabhu heard this news, He went there with all His personal associates. They then stood there and watched the elephants try to pull the car.





TEXT 53





aṅkuśera ghāya hastī karaye citkāra



ratha nāhi cale, loke kare hāhākāra



SYNONYMS



*aṅkuśera*-of the elephant-goad; *ghāya*-by striking; *hastī*-the elephants; *karaye*-made; *citkāra*-crying; *ratha*-the car; *nāhi cale*-does not move; *loke*-all the people; *kare*-exclaim; *hāhā*-kāra-alas.



TRANSLATION



The elephants, being beaten by the elephant-goad, were crying, but still the car would not move. The assembled people cried out, "Alas!"





TEXT 54





tabe mahāprabhu saba hastī ghucāila



nija-gaṇe ratha-kāchi ṭānibāre dila



SYNONYMS



*tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *saba*-all; *hastī*-the elephants; *ghucāila*-let free; *nija-gaṇe*-to His own men; *ratha-kāchi*-the rope of the car; *ṭānibāre dila*-gave to pull.



TRANSLATION



At that time, Śrī Caitanya Mahāprabhu let all the elephants go free and placed the car's ropes in the hands of His own men.





TEXT 55





āpane rathera pāche ṭhele māthā diyā



haḍ haḍ kari, ratha calila dhāiyā



SYNONYMS



*āpane*-personally; *rathera pāche*-at the back of the car; *ṭhele*-pushes; *māthā diyā*-with His head; *haḍ haḍ kari*-making a rattling sound; *ratha*-the car; *calila*-began to move; *dhāiyā*-running.



TRANSLATION



Śrī Caitanya Mahāprabhu then went to the back of the car and began to push with His head. It was then that the car began to move and ramble along, making a rattling sound.





TEXT 56





bhakta-gaṇa kāchi hāte kari' mātra dhāya



āpane calila ratha, ṭānite nā pāya



SYNONYMS



*bhakta-gaṇa*-all the devotees; *kāchi*-the rope; *hāte*-in the hand; *kari'*-taking; *mātra*-only; *dhāya*-run; *āpane*-automatically; *calila*-moved; *ratha*-the car; *ṭānite*-to pull; *nā pāya*-they had no chance.



TRANSLATION



Indeed, the car began to move automatically, and the devotees simply carried the rope in their hands. Since it was moving effortlessly, they did not need to pull it.





TEXT 57





ānande karaye loka 'jaya' 'jaya'-dhvani



'jaya jagannātha' ba-i āra nāhi śuni



SYNONYMS



*ānande*-in great pleasure; *karaye*-do; *loka*-all the people; *jaya jaya-dhvani*-the sound of "all glories, all glories"; *jaya jagannātha*-all glories to Lord Jagannātha; *ba*-i-except for this; *āra nāhi śuni*-no one could hear anything else.



TRANSLATION



When the car moved forward, everyone began to chant with great pleasure, "All glories! All glories!" and "All glories to Lord Jagannātha!" No one could hear anything else.





TEXT 58





nimeṣe ta' gela ratha guṇḍicāra dvāra



caitanya-pratāpa dekhi' loke camatkāra



SYNONYMS



*nimeṣe*-in a moment; *ta'*-indeed; *gela*-arrived; *ratha*-the car; *guṇḍicāra dvāra*-at the door of the Guṇḍicā temple; *caitanya-pratāpa*-the strength of Śrī Caitanya Mahāprabhu; *dekhi'*-seeing; *loke*-all the people; *camatkāra*-astonished.



TRANSLATION



In a moment the car reached the door of the Guṇḍicā temple. Upon seeing the uncommon strength of Śrī Caitanya Mahāprabhu, all the people were struck with wonder.





TEXT 59





'jaya gauracandra', jaya śrī-kṛṣṇa-caitanya'



ei-mata kolāhala loke dhanya dhanya



SYNONYMS



*jaya gauracandra*-all glories to Gaurahari; *jaya śrī-kṛṣṇa-caitanya*-all glories to Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; *ei-mata*-in this way; *kolāhala*-a tumultuous sound; *loke*-people in general; *dhanya dhanya*-began to chant, "Wonderful, wonderful!"



TRANSLATION



The crowd made a tumultuous vibration, chanting, "Jaya Gauracandra! Jaya Śrī Kṛṣṇa Caitanya!" Then the people began to chant, "Wonderful! Wonderful!"





TEXT 60





dekhiyā pratāparudra pātra-mitra-saṅge



prabhura mahimā dekhi' preme phule aṅge



SYNONYMS



*dekhiyā*-seeing; *pratāparudra*-King Pratāparudra; *pātra*-mitra-saṅge-with his ministers and friends; *prabhura*-of Śrī Caitanya Mahāprabhu; *mahimā*-the greatness; *dekhi'*-by seeing; *preme*-in love; *phule*-eruptions; *aṅge*-on the body.



TRANSLATION



Seeing the greatness of Śrī Caitanya Mahāprabhu, Pratāparudra Mahārāja and his ministers and friends were so moved by ecstatic love that their hair stood on end.





TEXT 61





pāṇḍu-vijaya tabe kare sevaka-gaṇe



jagannātha vasilā giyā nija-siṁhāsane



SYNONYMS



*pāṇḍu-vijaya*-the getting down from the car; *tabe*-at that time; *kare*-do; *sevaka-gaṇe*-all the servants; *jagannātha*-Lord Jagannātha; *vasilā*-sat; *giya*-going; *nija*-siṁhāsane-on His own throne.



TRANSLATION



All the servants of Lord Jagannātha then took Him down from the car, and the Lord went to sit on His throne.





TEXT 62





subhadrā-balarāma nija-siṁhāsane āilā



jagannāthera snāna-bhoga ha-ite lāgilā



SYNONYMS



*subhadrā*-balarāma-Subhadrā and Balarāma; *nija*-own; *siṁhāsane*-on thrones; *āilā*-arrived; *jagannāthera*-of Lord Jagannātha; *snāna*-bhoga-bathing and offering food; *ha*-ite lāgilā-began to take place.



TRANSLATION



Subhadrā and Balarāma also sat on their respective thrones. There followed the bathing of Lord Jagannātha and finally the offering of food.





TEXT 63





āṅgināte mahāprabhu lañā bhakta-gaṇa



ānande ārambha kaila nartana-kīrtana



SYNONYMS



*āṅgināte*-in the yard of the temple; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *lañā bhakta*-gaṇa-with His devotees; *ānande*-in great pleasure; *ārambha kaila*-began; *nartana*-kīrtana-chanting and dancing.



TRANSLATION



While Lord Jagannātha, Lord Balarāma and Subhadrā sat on their respective thrones, Śrī Caitanya Mahāprabhu and His devotees began to perform saṅkīrtana with great pleasure, chanting and dancing in the yard of the temple.





TEXT 64





ānande mahāprabhura prema uthalila



dekhi' saba loka prema-sāgare bhāsila



SYNONYMS



*ānande*-in great ecstasy; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *prema*-love; *uthalila*-flooded; *dekhi'*-seeing; *saba loka*-all people; *prema-sāgare*-in the ocean of love of Godhead; *bhāsila*-were flooded.



TRANSLATION



While Śrī Caitanya Mahāprabhu was chanting and dancing, He was overwhelmed with ecstatic love, and all the people who saw Him were also flooded in the ocean of love of Godhead.





TEXT 65





nṛtya kari' sandhyā-kāle ārati dekhila



āiṭoṭā āsi' prabhu viśrāma karila



SYNONYMS



*nṛtya kari'*-after dancing; *sandhyā-kāle*-in the evening; *ārati dekhila*-observed the ārati ceremony; *āiṭoṭā āsi'*-coming to the place known as āiṭoṭā; *prabhu*-Śrī Caitanya Mahāprabhu; *viśrāma karila*-took rest for the night.



TRANSLATION



In the evening, after finishing His dancing in the yard of the Guṇḍicā temple, the Lord observed the ārati ceremony. Thereafter He went to a place called Āiṭoṭā and took rest for the night.





TEXT 66





advaitādi bhakta-gaṇa nimantraṇa kaila



mukhya mukhya nava jana nava dina pāila



SYNONYMS



*advaita-ādi*-headed by Advaita ācārya; *bhakta-gaṇa*-the devotees; *nimantraṇa kaila*-invited Lord Caitanya Mahāprabhu; *mukhya mukhya*-chief and important; *nava jana*-nine persons; *nava dina*-nine days; *pāila*-got.



TRANSLATION



For nine days, nine chief devotees, headed by Advaita Ācārya, got an opportunity to invite the Lord to their homes.





TEXT 67





āra bhakta-gaṇa cāturmāsye yata dina



eka eka dina kari' karila baṇṭana



SYNONYMS



*āra bhakta-gaṇa*-the remaining devotees; *cāturmāsye*-in the four months of the rainy season; *yata dina*-all the days; *eka eka dina kari'*-one day each; *karila baṇṭana*-shared.



TRANSLATION



During the four months of the rainy season, the remaining devotees extended invitations to the Lord for one day each. In this way they shared invitations.





TEXT 68





cāri māsera dina mukhya-bhakta bāṅṭi' nila



āra bhakta-gaṇa avasara nā pāila



SYNONYMS



*cāri māsera dina*-the days of four months; *mukhya-bhakta*-the chief devotees; *bāṅṭi' nila*-shared among themselves; *āra bhakta*-gaṇa-other devotees; *avasara*-opportunity; *nā pāila*-did not get.



TRANSLATION



For the four-month period, all the daily invitations were shared among the important devotees. The rest of the devotees did not get an opportunity to extend an invitation to the Lord.





TEXT 69





eka dina nimantraṇa kare dui-tine mili'



ei-mata mahāprabhura nimantraṇa-keli



SYNONYMS



*eka dina*-one day; *nimantraṇa*-invitation; *kare*-make; *dui*-tine-two or three persons; *mili'*-combining; *ei-mata*-in this way; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *nimantraṇa*-invitation; *keli*-pastimes.



TRANSLATION



Since they could not get one day each, two or three devotees combined to extend an invitation. These are the pastimes of Lord Śrī Caitanya Mahāprabhu's acceptance of invitations.





TEXT 70





prātaḥ-kāle snāna kari' dekhi' jagannātha



saṅkīrtane nṛtya kare bhakta-gaṇa sātha



SYNONYMS



*prātaḥ-kāle*-in the morning; *snāna kari'*-taking a bath; *dekhi'*-after seeing; *jagannātha*-Lord Jagannātha; *saṅkīrtane*-in the performance of saṅkīrtana; *nṛtya kare*-dances; *bhakta*-gaṇa sātha-with the devotees.



TRANSLATION



After taking His bath early in the morning, Śrī Caitanya Mahāprabhu would go see Lord Jagannātha in the temple. Then He would perform saṅkīrtana with His devotees.





TEXT 71





kabhu advaite nācāya, kabhu nityānande



kabhu haridāse nācāya, kabhu acyutānande



SYNONYMS



*kabhu*-sometimes; *advaite*-Advaita ācārya; *nācāya*-made dance; *kabhu nityānande*-sometimes Nityānanda Prabhu; *kabhu haridāse nācāya*-sometimes made Haridāsa Ṭhākura dance; *kabhu*-sometimes; *acyutānande*-Acyutānanda.



TRANSLATION



By chanting and dancing, Śrī Caitanya Mahāprabhu induced Advaita Ācārya to dance. Sometimes He induced Nityānanda, Haridāsa Ṭhākura and Acyutānanda to dance.





TEXT 72





kabhu vakreśvare, kabhu āra bhakta-gaṇe



trisandhyā kīrtana kare guṇḍicā-prāṅgaṇe



SYNONYMS



*kabhu vakreśvare*-sometimes Vakreśvara Paṇḍita; *kabhu*-sometimes; *āra bhakta*-gaṇe-other devotees; *tri*-sandhyā-three times (morning, evening and noon); *kīrtana kare*-performs kīrtana; *guṇḍicā-prāṅgaṇe*-in the yard of the Guṇḍicā temple.



TRANSLATION



Sometimes Śrī Caitanya Mahāprabhu engaged Vakreśvara and other devotees in chanting and dancing. Three times daily-morning, noon and evening-He would perform saṅkīrtana in the yard of the Guṇḍicā temple.





TEXT 73





vṛndāvane āilā kṛṣṇa-ei prabhura jñāna



kṛṣṇera viraha-sphūrti haila avasāna



SYNONYMS



*vṛndāvane*-at Vṛndāvana; *āilā kṛṣṇa*-Kṛṣṇa arrived; *ei prabhura jñāna*-this is consciousness of Lord Śrī Caitanya Mahāprabhu; *kṛṣṇera*-from Lord Kṛṣṇa; *viraha*-sphūrti-feelings of separation; *haila avasāna*-ended.



TRANSLATION



At this time Śrī Caitanya Mahāprabhu felt that Lord Kṛṣṇa had returned to Vṛndāvana. Thinking this, His feelings of separation from Kṛṣṇa subsided.





TEXT 74





rādhā-saṅge kṛṣṇa-līlā-ei haila jñāne



ei rase magna prabhu ha-ilā āpane



SYNONYMS



*rādhā*-saṅge-with Rādhārāṇī; *kṛṣṇa*-līlā-pastimes of Lord Kṛṣṇa; *ei haila jñāne*-this was His consciousness; *ei rase magna*-merged in this mellow; *prabhu*-Lord Caitanya Mahāprabhu; *ha*-ilā āpane-remained personally.



TRANSLATION



Śrī Caitanya Mahāprabhu was always thinking of the pastimes of Rādhā and Kṛṣṇa, and He remained personally merged in this consciousness.





TEXT 75





nānodyāne bhakta-saṅge vṛndāvana-līlā



'indradyumna'-sarovare kare jala-khelā



SYNONYMS



*nānā-udyāne*-in various gardens; *bhakta*-saṅge-with the devotees; *vṛndāvana*-līlā-pastimes of Vṛndāvana; *indradyumna*-Indradyumna; *sarovare*-in the lake; *kare jala*-khelā-performed sports in the water.



TRANSLATION



There were many gardens near the Guṇḍicā temple, and Śrī Caitanya Mahāprabhu and His devotees used to perform the pastimes of Vṛndāvana in each of them. In the lake named Indradyumna, He sported in the water.





TEXT 76





āpane sakala bhakte siñce jala diyā



saba bhakta-gaṇa siñce caudike beḍiyā



SYNONYMS



*āpane*-personally; *sakala bhakte*-all the devotees; *siñce*-sprinkles; *jala diyā*-with water; *saba bhakta-gaṇa*-all the devotees; *siñce*-sprinkle; *cau*-dike beḍiyā-surrounding the Lord on all sides.



TRANSLATION



The Lord personally splashed all the devotees with water, and the devotees, surrounding Him on all sides, also splashed the Lord.





TEXT 77





kabhu eka maṇḍala, kabhu aneka maṇḍala



jala-maṇḍūka-vādye sabe bājāya karatāla



SYNONYMS



*kabhu eka maṇḍala*-sometimes one circle; *kabhu*-sometimes; *aneka maṇḍala*-various circles; *jala*-maṇḍūka-vādye-like the croaking sound of frogs in the water; *sabe*-all of them; *bājāya*-play; *karatāla*-cymbals.



TRANSLATION



While in the water they sometimes formed a circle and sometimes many circles, and while in the water they used to play cymbals and imitate the croaking of frogs.





TEXT 78





dui-dui jane meli' kare jala-raṇa



keha hāre, keha jine-prabhu kare daraśana



SYNONYMS



*dui*-dui jane-forming a party of two men; *meli'*-joining; *kare*-do; *jala*-raṇa-fighting in the water; *keha hāre*-someone is defeated; *keha jine*-someone is victorious; *prabhu*-Śrī Caitanya Mahāprabhu; *kare daraśana*-sees.



TRANSLATION



Sometimes two would pair off to fight in the water. One would emerge victorious and the other defeated, and the Lord would watch all this fun.





TEXT 79





advaita-nityānande jala-phelāpheli



ācārya hāriyā pāche kare gālāgāli



SYNONYMS



*advaita*-nityānande-both Advaita Ācārya and Nityānanda Prabhu; *jala*-phelāpheli-throwing water on each other; *ācārya hāriyā*-Advaita Ācārya, after being defeated; *pāche*-at the end; *kare*-does; *gālāgāli*-accusing.



TRANSLATION



The first sporting took place between Advaita Ācārya and Nityānanda Prabhu, who threw water upon one another. Advaita Ācārya was defeated, and He later began to rebuke Nityānanda Prabhu, calling Him bad names.





TEXT 80





vidyānidhira jala-keli svarūpera sane



gupta-datte jala-keli kare dui jane



SYNONYMS



*vidyānidhira*-of Vidyānidhi; *jala*-keli-water sports; *svarūpera sane*-with Svarūpa Dāmodara; *gupta*-datte-both Murāri Gupta and Vāsudeva Datta; *jala*-keli-water sports; *kare*-do; *dui jane*-two persons.



TRANSLATION



Svarūpa Dāmodara and Vidyānidhi also threw water upon one another, and Murāri Gupta and Vāsudeva Datta also sported in that way.





TEXT 81





śrīvāsa-sahita jala khele gadādhara



rāghava-paṇḍita sane khele vakreśvara



SYNONYMS



*śrīvāsa*-sahita-with Śrīvāsa Ṭhākura; *jala khele*-performs this water sport; *gadādhara*-Gadādhara Paṇḍita; *rāghava*-paṇḍita sane-with Rāghava Paṇḍita; *khele*-sports; *vakreśvara*-Vakreśvara Paṇḍita.



TRANSLATION



Another duel took place between Śrīvāsa Ṭhākura and Gadādhara Paṇḍita, and yet another between Rāghava Paṇḍita and Vakreśvara Paṇḍita. Thus they all engaged in throwing water.





TEXT 82





sārvabhauma-saṅge khele rāmānanda-rāya



gāmbhīrya gela doṅhāra, haila śiśu-prāya



SYNONYMS



*sārvabhauma*-saṅge-with Sārvabhauma Bhaṭṭācārya; *khele*-sports; *rāmānanda-rāya*-Śrī Rāmānanda Rāya; *gāmbhīrya*-gravity; *gela*-disappeared; *doṅhāra*-of both of them; *haila*-became; *śiśu*-prāya-like children.



TRANSLATION



Indeed, Sārvabhauma Bhaṭṭācārya engaged in water sports with Śrī Rāmānanda Rāya, and they both lost their gravity and became like children.





TEXT 83





mahāprabhu tāṅ doṅhāra cāñcalya dekhiyā



gopīnāthācārye kichu kahena hāsiyā



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅ doṅhāra*-of these two persons; *cāñcalya*-restlessness; *dekhiyā*-seeing; *gopīnātha-ācārye*-unto Gopīnātha Ācārya; *kichu*-something; *kahena*-says; *hāsiyā*-smiling.



TRANSLATION



When Śrī Caitanya Mahāprabhu saw the exuberance of Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya, He smiled and spoke to Gopīnātha Ācārya.





TEXT 84





paṇḍita, gambhīra, duṅhe-prāmāṇika jana



bāla-cāñcalya kare, karāha varjana



SYNONYMS



*paṇḍita*-learned scholars; *gambhīra*-very grave; *duṅhe*-both of them; *prāmāṇika jana*-authoritative persons; *bāla*-cāñcalya kare-sport like children; *karāha varjana*-ask them to stop.



TRANSLATION



"Tell Bhaṭṭācārya and Rāmānanda Rāya to stop their childish play because they are both learned scholars and very grave and great personalities."





TEXT 85





gopīnātha kahe,-tomāra kṛpā-mahāsindhu



uchalita kare yabe tāra eka bindu



SYNONYMS



*gopīnātha kahe*-Gopīnātha Ācārya replied; *tomāra kṛpā*-of Your mercy; *mahā-sindhu*-the great ocean; *uchalita kare*-rises; *yabe*-when; *tāra*-of that; *eka bindu*-a drop.



TRANSLATION



Gopīnātha Ācārya replied, "I believe that one drop of the ocean of Your great mercy has swelled up upon them.





TEXT 86





meru-mandara-parvata ḍubāya yathā tathā



ei dui-gaṇḍa-śaila, ihāra kā kathā



SYNONYMS



*meru*-mandara-Sumeru and Mandara; *parvata*-big mountains; *ḍubāya*-drowns; *yathā tathā*-anywhere; *ei dui*-these two; *gaṇḍa-śaila*-very small hills; *ihāra kā kathā*-what to speak of these.



TRANSLATION



"A drop from the ocean of Your mercy can drown great mountains like Sumeru and Mandara. Since these two gentlemen are little hills by comparison, there is no wonder that they are being drowned in the ocean of Your mercy.





TEXT 87





śuṣka-tarka-khali khāite janma gela yāṅra



tāṅre līlāmṛta piyāo,-e kṛpā tomāra



SYNONYMS



*śuṣka-tarka*-of dry logic; *khali*-oil cakes; *khāite*-eating; *janma*-the whole life; *gela*-passed; *yāṅra*-of whom; *tāṅre*-him; *līlā-amṛta*-the nectar of Your pastimes; *piyāo*-You caused to drink; *e*-this; *kṛpā*-mercy; *tomāra*-Your.



TRANSLATION



"Logic is like a dry oil cake from which all the oil has been extracted. Bhaṭṭācārya passed his life in eating such dry cakes, but now You have made him drink the nectar of transcendental pastimes. It is certainly Your great mercy upon him."





TEXT 88





hāsi' mahāprabhu tabe advaite ānila



jalera upare tāṅre śeṣa-śayyā kaila



SYNONYMS



*hāsi'*-smiling; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tabe*-at that time; *advaite ānila*-called for Advaita Ācārya; *jalera upare*-on the surface of the water; *tāṅre*-Him; *śeṣa-śayyā*-the Śeṣa Nāga bed; *kaila*-made.



TRANSLATION



After Gopīnātha Ācārya finished talking, Śrī Caitanya Mahāprabhu smiled and, calling for Advaita Ācārya, made Him act like the Śeṣa Nāga bed.





TEXT 89





āpane tāṅhāra upara karila śayana



'śeṣa-śāyī-līlā' prabhu kaila prakaṭana



SYNONYMS



*āpane*-personally; *tāṅhāra upara*-upon Advaita Ācārya; *karila śayana*-lay down; *śeṣa-śāyī-līlā*-the pastimes of Śeṣaśāyī Viṣṇu; *prabhu*-Śrī Caitanya Mahāprabhu; *kaila prakaṭana*-demonstrated.



TRANSLATION



Lying down on Advaita Prabhu, who was floating on the water, Śrī Caitanya Mahāprabhu demonstrated the pastime of Śeṣaśāyī Viṣṇu.





TEXT 90





advaita nija-śakti prakaṭa kariyā



mahāprabhu lañā bule jalete bhāsiyā



SYNONYMS



*advaita*-Advaita Ācārya; *nija-śakti*-His personal potency; *prakaṭa kariyā*-after manifesting; *mahāprabhu lañā*-carrying Śrī Caitanya Mahāprabhu; *bule*-moves; *jalete*-on the water; *bhāsiyā*-floating.



TRANSLATION



Manifesting His personal potency, Advaita Ācārya floated about on the water, carrying Śrī Caitanya Mahāprabhu.





TEXT 91





ei-mata jala-krīḍā kari' kata-kṣaṇa



āiṭoṭā āilā prabhu lañā bhakta-gaṇa



SYNONYMS



*ei-mata*-in this way; *jala*-krīḍā-sporting in the water; *kari'*-after performing; *kata-kṣaṇa*-for some time; *āiṭoṭā*-to the place named Āiṭoṭā; *āilā*-came back; *prabhu*-Śrī Caitanya Mahāprabhu; *lañā bhakta*-gaṇa-accompanied by the devotees.



TRANSLATION



After sporting in the water for some time, Śrī Caitanya Mahāprabhu returned to His place at Āiṭoṭā, accompanied by His devotees.





TEXT 92





purī, bhāratī ādi yata mukhya bhakta-gaṇa



ācāryera nimantraṇe karilā bhojana



SYNONYMS



*purī*-Paramānanda Purī; *bhāratī*-Brahmānanda Bhāratī; *ādi*-beginning with; *yata*-all; *mukhya*-chief; *bhakta*-gaṇa-devotees; *ācāryera*-of Advaita Ācārya; *nimantraṇe*-by the invitation; *karilā bhojana*-accepted their lunch.



TRANSLATION



Paramānanda Purī, Brahmānanda Bhāratī and all the other chief devotees of Śrī Caitanya Mahāprabhu took lunch at the invitation of Advaita Ācārya.





TEXT 93





vāṇīnātha āra yata prasāda ānila



mahāprabhura gaṇe sei prasāda khāila



SYNONYMS



*vāṇīnātha*-Vāṇīnātha Rāya; *āra*-extra; *yata*-whatever; *prasāda*-remnants of food; *ānila*-brought; *mahāprabhura gaṇe*-the personal associates of Śrī Caitanya Mahāprabhu; *sei*-those; *prasāda*-remnants of food; *khāila*-ate.



TRANSLATION



Whatever extra prasāda was brought by Vāṇīnātha Rāya was taken by the other associates of Śrī Caitanya Mahāprabhu.





TEXT 94





aparāhne āsi' kaila darśana, nartana



niśāte udyāne āsi' karilā śayana



SYNONYMS



*aparāhne*-in the afternoon; *āsi'*-coming; *kaila*-performed; *darśana nartana*-visiting the Lord and dancing; *niśāte*-at night; *udyāne*-in the garden; *āsi'*-coming; *karilā śayana*-took rest.



TRANSLATION



In the afternoon, the Lord went to the Guṇḍicā temple to visit the Lord and dance. At night He went to the garden to take rest.





TEXT 95





āra dina āsi' kaila īśvara daraśana



prāṅgaṇe nṛtya-gīta kaila kata-kṣaṇa



SYNONYMS



*āra dina*-the next day; *āsi'*-coming; *kaila*-performed; *īśvara daraśana*-seeing the Lord; *prāṅgaṇe*-in the yard; *nṛtya*-gīta-chanting and dancing; *kaila*-performed; *kata-kṣaṇa*-for some time.



TRANSLATION



The next day, Śrī Caitanya Mahāprabhu also went to the temple of Guṇḍicā and saw the Lord. He then chanted and danced in the yard for some time.





TEXT 96





bhakta-gaṇa-saṅge prabhu udyāne āsiyā



vṛndāvana-vihāra kare bhakta-gaṇa lañā



SYNONYMS



*bhakta*-gaṇa-saṅge-with the devotees; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *udyāne*-in the garden; *āsiyā*-coming; *vṛndāvana-vihāra*-the pastimes of Vṛndāvana; *kare*-performs; *bhakta*-gaṇa lañā-with all the devotees.



TRANSLATION



Accompanied by His devotees, Śrī Caitanya Mahāprabhu then went into the garden and enjoyed the pastimes of Vṛndāvana.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura has pointed out that this vṛndāvana-vihāra-the pastimes of Vṛndāvana-does not refer to Kṛṣṇa's mixing with the gopīs or the transcendental mellow of parakīya-rasa. Śrī Caitanya Mahāprabhu's vṛndāvana-līlā in the garden of Jagannātha Purī did not involve association with women or with other people's wives in the fashion transcendentally demonstrated by Śrī Kṛṣṇa. In His vṛndāvana-līlā, Śrī Caitanya Mahāprabhu conceived of Himself as the assistant of Śrīmatī Rādhārāṇī. When Śrīmatī Rādhārāṇī enjoyed the company of Kṛṣṇa, Her maidservants were very pleased. One should not compare Śrī Caitanya Mahāprabhu's vṛndāvana-vihāra in the garden of Jagannātha with the activities of the gaurāṅga-nāgarīs.





TEXT 97





vṛkṣa-vallī praphullita prabhura daraśane



bhṛṅga-pika gāya, vahe śītala pavane



SYNONYMS



*vṛkṣa*-vallī-trees and creepers; *praphullita*-joyful; *prabhura*-of Śrī Caitanya Mahāprabhu; *daraśane*-by the sight; *bhṛṅga*-bumblebees; *pika*-birds; *gāya*-chant; *vahe*-were blowing; *śītala*-cool; *pavane*-breezes.



TRANSLATION



There were multifarious trees and creepers in the garden, and they were all jubilant to see Śrī Caitanya Mahāprabhu. Indeed, the birds were chirping, the bees were buzzing, and a cool breeze was blowing.





TEXT 98





prati-vṛkṣa-tale prabhu karena nartana



vāsudeva-datta mātra karena gāyana



SYNONYMS



*prati*-vṛkṣa-tale-underneath each tree; *prabhu*-Śrī Caitanya Mahāprabhu; *karena nartana*-dances; *vāsudeva*-datta-Vāsudeva Datta; *mātra*-only; *karena*-performs; *gāyana*-chanting.



TRANSLATION



As Śrī Caitanya Mahāprabhu danced beneath each and every tree, Vāsudeva Datta sang alone.





TEXT 99





eka eka vṛkṣa-tale eka eka gāna gāya



parama-āveśe ekā nāce gaurarāya



SYNONYMS



*eka eka vṛkṣa*-tale-under each and every tree; *eka eka*-a different; *gāna*-song; *gāya*-sings; *parama-āveśe*-in great ecstasy; *ekā*-alone; *nāce*-dances; *gaurarāya*-Śrī Caitanya Mahāprabhu.



TRANSLATION



As Vāsudeva Datta sang a different song beneath each and every tree, Śrī Caitanya Mahāprabhu danced there alone in great ecstasy.





TEXT 100





tabe vakreśvare prabhu kahilā nācite



vakreśvara nāce, prabhu lāgilā gāite



SYNONYMS



*tabe*-thereafter; *vakreśvare*-unto Vakreśvara Paṇḍita; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kahilā*-ordered; *nācite*-to dance; *vakreśvara nāce*-Vakreśvara Paṇḍita began to dance; *prabhu*-Śrī Caitanya Mahāprabhu; *lāgilā*-began; *gāite*-to sing.



TRANSLATION



Śrī Caitanya Mahāprabhu then ordered Vakreśvara Paṇḍita to dance, and as he began to dance, the Lord began to sing.





TEXT 101





prabhu-saṅge svarūpādi kīrtanīyā gāya



dik-vidik nāhi jñāna premera vanyāya



SYNONYMS



*prabhu*-saṅge-with Śrī Caitanya Mahāprabhu; *svarūpa-ādi*-headed by Svarūpa Dāmodara; *kīrtanīyā*-chanters; *gāya*-sing; *dik-vidik*-of time and circumstances; *nāhi*-not; *jñāna*-knowledge; *premera*-of ecstatic love; *vanyāya*-by inundation.



TRANSLATION



Then devotees like Svarūpa Dāmodara and other kīrtana performers began to sing along with Śrī Caitanya Mahāprabhu. Being inundated with ecstatic love, they lost all consideration of time and circumstance.





TEXT 102





ei mata kata-kṣaṇa kari' vana-līlā



narendra-sarovare gelā karite jala-khelā



SYNONYMS



*ei mata*-in this way; *kata-kṣaṇa*-for some time; *kari'*-performing; *vana*-līlā-pastimes in the garden; *narendra-sarovare*-in the lake known as Narendrasarovara; *gelā*-they went; *karite*-to do; *jala*-khelā-sporting in the water.



TRANSLATION



After thus performing pastimes in the garden for some time, they all went to a lake called Narendra-sarovara and there enjoyed sporting in the water.





TEXT 103





jala-krīḍā kari' punaḥ āilā udyāne



bhojana-līlā kailā prabhu lañā bhakta-gaṇe



SYNONYMS



*jala*-krīḍā-sporting in the water; *kari'*-performing; *punaḥ*-again; *āilā*-came; *udyāne*-in the garden; *bhojana*-līlā-pastimes of accepting prasāda; *kailā*-performed; *prabhu*-Śrī Caitanya Mahāprabhu; *lañā bhakta*-gaṇe-with all the devotees.



TRANSLATION



After sporting in the water, Śrī Caitanya Mahāprabhu returned to the garden and accepted prasāda with the devotees.





TEXT 104





nava dina guṇḍicāte rahe jagannātha



mahāprabhu aiche līlā kare bhakta-sātha



SYNONYMS



*nava dina*-nine days; *guṇḍicāte*-in the temple of Guṇḍicā; *rahe*-stays; *jagannātha*-Lord Jagannātha; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *aiche*-in the above-mentioned way; *līlā*-pastimes; *kare*-performs; *bhakta*-sātha-with His devotees.



TRANSLATION



For nine continuous days His Lordship Śrī Jagannātha-deva stayed at the Guṇḍicā temple. During this time Śrī Caitanya Mahāprabhu also stayed there and performed the pastimes with His devotees that have already been described.





TEXT 105





'jagannātha-vallabha' nāma baḍā puṣpārāma



nava dina karena prabhu tathāi viśrāma



SYNONYMS



*jagannātha*-vallabha-Jagannātha-vallabha; *nāma*-named; *baḍa*-very big; *puṣpa-ārāma*-garden; *nava dina*-nine days; *karena*-does; *prabhu*-Śrī Caitanya Mahāprabhu; *tathāi*-there; *viśrāma*-resting.



TRANSLATION



The garden of His pastimes was very large and was named Jagannātha vallabha. Śrī Caitanya Mahāprabhu took his rest there for nine days.





TEXT 106





'herā-pañcamī'ra dina āila jāniyā



kāśī-miśre kahe rājā sayatna kariyā



SYNONYMS



*herā-pañcamīra dina*-the day of Herā-pañcamī; *āila*-was nearing; *jāniyā*-knowing; *kāśī*-miśre-unto Kāśī Miśra; *kahe*-says; *rājā*-the King; *sa*-yatna kariyā-with great attention.



TRANSLATION



Knowing that the Herā-pañcamī festival was drawing near, King Pratāparudra attentively talked with Kāśī Miśra.





TEXT 107





kalya 'herā-pañcamī' habe lakṣmīra vijaya



aiche utsava kara yena kabhu nāhi haya



SYNONYMS



*kalya*-tomorrow; *herā-pañcamī*-the function of Herā-pañcamī; *habe*-will be; *lakṣmīra*-of the goddess of fortune; *vijaya*-welcome; *aiche*-such; *utsava*-festival; *kara*-perform; *yena*-as; *kabhu*-at any time; *nāhi haya*-did not take place.



TRANSLATION



"Tomorrow will be the function of Herā-pañcamī or Lakṣmī-vijaya. Hold this festival in a way that it has never been held before."



PURPORT



This Herā-pañcamī festival takes place five days after the Ratha-yātrā festival. Lord Jagannātha has left His wife, the goddess of fortune, and gone to Vṛndāvana, which is the Guṇḍicā temple. Due to separation from the Lord, the goddess of fortune decides to come to see the Lord at Guṇḍicā. The coming of the goddess of fortune to Guṇḍicā is celebrated by Herā-pañcamī. Sometimes this is misspelled as Harā-pañcamī the section known as ativāḍī. The word herā means "to see" and refers to the goddess of fortune going to see Lord Jagannātha. The word pañcamī means "the fifth day" and is used because this takes place on the fifth day of the moon.





TEXT 108





mahotsava kara taiche viśeṣa sambhāra



dekhi' mahāprabhura yaiche haya camatkāra



SYNONYMS



*mahotsava*-the festival; *kara*-perform; *taiche*-in such a way; *viśeṣa sambhāra*-with great gorgeousness; *dekhi'*-after seeing; *mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *yaiche*-so that; *haya*-there is; *camatkāra*-astonishment.



TRANSLATION



King Pratāparudra said, "Hold this festival in such a gorgeous way that upon seeing it, Caitanya Mahāprabhu will be completely pleased and astonished.





TEXT 109





ṭhākurera bhāṇḍāre āra āmāra bhāṇḍāre



citra-vastra-kiṅkiṇī, āra chatra-cāmare



SYNONYMS



*ṭhākurera*-of the Deity; *bhāṇḍāre*-in the storehouse; *āra*-and; *āmāra*-my; *bhāṇḍāre*-in the storehouse; *citra*-vastra-printed cloth; *kiṅkiṇī*-small bells; *āra*-and; *chatra*-umbrellas; *cāmare*-yak-tail whisks.



TRANSLATION



"Take as many printed cloths, small bells, umbrellas and cāmaras as there are in my storehouse and in the Deity's storehouse.





TEXT 110





dhvajāvṛnda-patākā-ghaṇṭāya karaha maṇḍana



nānā-vādya-nṛtya-dolāya karaha sājana



SYNONYMS



*dhvajā-vṛnda*-all kinds of flags; *patākā*-big flags; *ghaṇṭāya*-with ringing bells; *karaha*-make; *maṇḍana*-decoration; *nānā-vādya*-all kinds of musical parties; *nṛtya*-dancing; *dolāya*-on the carrier; *karaha sājana*-decorate attractively.



TRANSLATION



"Collect all kinds of small and large flags and ringing bells. Then decorate the carrier and have various musical and dancing parties accompany it. In this way decorate the carrier attractively.





TEXT 111





dviguṇa kariyā kara saba upahāra



ratha-yātrā haite yaiche haya camatkāra



SYNONYMS



*dvi-guṇa kariyā*-making a double portion; *kara*-make; *saba*-all kinds of; *upahāra*-presentations; *ratha*-yātrā haite-than the car festival; *yaiche*-so that; *haya*-it becomes; *camatkāra*-more wonderful.



TRANSLATION



"You should also double the quantity of prasāda. Make so much that it will even surpass the Ratha-yātrā festival.





TEXT 112





seita' kariha,-prabhu lañā bhakta-gaṇa



svacchande āsiyā yaiche karena daraśana



SYNONYMS



*seita' kariha*-do that; *prabhu*-Śrī Caitanya Mahāprabhu; *lañā bhakta*-gaṇa-taking with Him all the devotees; *svacchande*-freely; *āsiyā*-coming; *yaiche*-as; *karena daraśana*-pays a visit to the temple.



TRANSLATION



"Arrange the festival in such a way that Śrī Caitanya Mahāprabhu may freely go with His devotees to visit the Deity without difficulty."





TEXT 113





prātaḥ-kāle mahāprabhu nija-gaṇa lañā



jagannātha darśana kaila sundarācale yāñā



SYNONYMS



*prātaḥ-kāle*-in the morning; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *nija*-gaṇa lañā-taking His associates; *jagannātha darśana*-visiting Lord Jagannātha; *kaila*-performed; *sundarācale*-to the Guṇḍicā temple; *yāñā*-going.



TRANSLATION



In the morning, Śrī Caitanya Mahāprabhu took His personal associates with Him to see Lord Jagannātha at Sundarācala.



PURPORT



Sundarācala is the Guṇḍicā temple. The temple of Jagannātha at Jagannātha Purī is called Nīlācala, and the temple at Guṇḍicā is called Sundarācala.





TEXT 114





nīlācale āilā punaḥ bhakta-gaṇa-saṅge



dekhite utkaṇṭhā herā-pañcamīra raṅge



SYNONYMS



*nīlācale*-to Jagannātha Purī; *āilā*-returned; *punaḥ*-again; *bhakta*-gaṇa-saṅge-with His devotees; *dekhite*-to see; *utkaṇṭhā*-very eager; *herā*-pañcamīra raṅge-performance of the festival known as Herā-pañcamī.



TRANSLATION



Śrī Caitanya Mahāprabhu and His personal devotees returned to Nīlācala with great eagerness to see the Herā-pañcamī festival.





TEXT 115





kāśī-miśra prabhure bahu ādara kariyā



svagaṇa-saha bhāla-sthāne vasāila lañā



SYNONYMS



*kāśī*-miśra-Kāśī Miśra; *prabhure*-unto Śrī Caitanya Mahāprabhu; *bahu*-very much; *ādara kariyā*-offering respect; *sva*-gaṇa-saha-with His associates; *bhāla-sthāne*-in a nice place; *vasāila*-made seated; *lañā*-taking.



TRANSLATION



Kāśī Miśra received Caitanya Mahāprabhu with great respect, and taking the Lord and His associates to a very nice place, he had them seated.





TEXT 116





rasa-viśeṣa prabhura śunite mana haila



īṣat hāsiyā prabhu svarūpe puchila



SYNONYMS



*rasa-viśeṣa*-a particular mellow; *prabhura*-of Śrī Caitanya Mahāprabhu; *śunite*-to hear; *mana haila*-there was a desire; *īṣat hāsiyā*-smiling mildly; *prabhu*-Śrī Caitanya Mahāprabhu; *svarūpe puchila*-inquired from Svarūpa Dāmodara.



TRANSLATION



After taking His seat, Śrī Caitanya Mahāprabhu wanted to hear about a particular mellow of devotional service; therefore, mildly smiling, He began to question Svarūpa Dāmodara.





TEXTS 117-118





yadyapi jagannātha karena dvārakāya vihāra



sahaja prakaṭa kare parama udāra



tathāpi vatsara-madhye haya eka-bāra



vṛndāvana dekhite tāṅra utkaṇṭhā apāra



SYNONYMS



*yadyapi*-although; *jagannātha*-Lord Jagannātha; *karena*-does; *dvārakāya*-in Dvārakā-dhāma; *vihāra*-enjoyment; *sahaja*-natural; *prakaṭa*-manifestation; *kare*-does; *parama*-sublime; *udāra*-liberal; *tathāpi*-still; *vatsara*-madhye-within a year; *haya*-becomes; *eka*-bāra-once; *vṛndāvana dekhite*-to visit Vṛndāvana; *tāṅra*-His; *utkaṇṭhā*-eagerness; *apāra*-unlimited.



TRANSLATION



"Although Lord Jagannātha enjoys His pastimes at Dvārakā-dhāma and naturally manifests sublime liberality there, still, once a year, He becomes unlimitedly eager to see Vṛndāvana."





TEXT 119





vṛndāvana-sama ei upavana-gaṇa



tāhā dekhibāre utkaṇṭhita haya mana



SYNONYMS



*vṛndāvana*-sama-exactly resembling Vṛndāvana; *ei*-all these; *upavana*-gaṇa-neighboring gardens; *tāhā*-those gardens; *dekhibāre*-for seeing; *utkaṇṭhita*-very eager; *haya mana*-His mind becomes.



TRANSLATION



Pointing out the neighboring gardens, Śrī Caitanya Mahāprabhu said, "All these gardens exactly resemble Vṛndāvana; therefore Lord Jagannātha is very eager to see them again.





TEXT 120





bāhira ha-ite kare ratha-yātrā-chala



sundarācale yāya prabhu chāḍi' nīlācala



SYNONYMS



*bāhira ha*-ite-externally; *kare*-makes; *ratha-yātrā-chala*-an excuse to enjoy the car festival; *sundarācale*-to Sundarācala, the Guṇḍicā temple; *yāya*-goes; *prabhu*-Lord Jagannātha; *chāḍi'*-leaving; *nīlācala*-Jagannātha Purī.



TRANSLATION



"Externally He gives the excuse that He wants to participate in the Ratha-yātrā festival, but actually He wants to leave Jagannātha Purī to go to Sundarācala, Guṇḍicā temple, the replica of Vṛndāvana.





TEXT 121





nānā-puṣpodyāne tathā khele rātri-dine



lakṣmīdevīre saṅge nāhi laya ki kāraṇe?



SYNONYMS



*nānā-puṣpa-udyāne*-in the various flower gardens; *tathā*-there; *khele*-He plays; *rātri*-dine-both day and night; *lakṣmī*-devīre-Lakṣmīdevī, the goddess of fortune; *saṅge*-with Him; *nāhi*-does not; *laya*-take; *ki kāraṇe*-what is the reason.



TRANSLATION



"The Lord enjoys His pastimes day and night in various flower gardens there. But why did He not take Lakṣmīdevī, the goddess of fortune, with Him?"





TEXT 122





svarūpa kahe,-śuna, prabhu, kāraṇa ihāra



vṛndāvana-krīḍāte lakṣmīra nāhi adhikāra



SYNONYMS



*svarūpa kahe*-Svarūpa replied; *śuna*-please hear; *prabhu*-O my Lord; *kāraṇa ihāra*-the reason for this; *vṛndāvana-krīḍāte*-in the pastimes of Vṛndāvana; *lakṣmīra*-of the goddess of fortune; *nāhi*-there is not; *adhikāra*-admission.



TRANSLATION



Svarūpa Dāmodara replied, "My dear Lord, please hear the reason for this. Lakṣmīdevī, the goddess of fortune, cannot be admitted to the pastimes of Vṛndāvana.





TEXT 123





vṛndāvana-līlāya kṛṣṇera sahāya gopī-gaṇa



gopī-gaṇa vinā kṛṣṇera harite nāre mana



SYNONYMS



*vṛndāvana-līlāya*-in the pastimes of Vṛndāvana; *kṛṣṇera*-of Lord Kṛṣṇa; *sahāya*-assistants; *gopī-gaṇa*-all the gopīs; *gopī*-gaṇa vinā-except for the gopīs; *kṛṣṇera*-of Lord Kṛṣṇa; *harite*-to attract; *nāre*-no one is able; *mana*-the mind.



TRANSLATION



"In the pastimes of Vṛndāvana, the only assistants are the gopīs. But for the gopīs, no one can attract the mind of Kṛṣṇa."





TEXT 124





prabhu kahe,-yātrā-chale kṛṣṇera gamana



subhadrā āra baladeva, saṅge dui jana



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *yātrā*-chale-on the plea of the car festival; *kṛṣṇera*-of Lord Kṛṣṇa; *gamana*-departure; *subhadrā*-His sister; *āra*-and; *baladeva*-His brother; *saṅge*-with Him; *dui jana*-two persons.



TRANSLATION



The Lord said, "Using the car festival as an excuse, Kṛṣṇa goes there with Subhadrā and Baladeva.





TEXT 125





gopī-saṅge yata līlā haya upavane



nigūḍha kṛṣṇera bhāva keha nāhi jāne



SYNONYMS



*gopī*-saṅge-with the gopīs; *yata līlā*-all pastimes; *haya upavane*-that are in those gardens; *nigūḍha*-very confidential; *kṛṣṇera*-of Lord Kṛṣṇa; *bhāva*-ecstasies; *keha*-anyone; *nāhi*-does not; *jāne*-know.



TRANSLATION



"All the pastimes with the gopīs that take place in those gardens are very confidential ecstasies of Lord Kṛṣṇa. No one knows them.





TEXT 126





ataeva kṛṣṇera prākaṭye nāhi kichu doṣa



tabe kene lakṣmīdevī kare eta roṣa?



SYNONYMS



*ataeva*-since; *kṛṣṇera*-of Lord Kṛṣṇa; *prākaṭye*-by such a manifestation; *nāhi*-there is not; *kichu*-any; *doṣa*-fault; *tabe*-therefore; *kene*-why; *lakṣmī-devī*-the goddess of fortune; *kare*-does; *eta*-so much; *roṣa*-anger.



TRANSLATION



"Since there is no fault at all in Kṛṣṇa's pastimes, why does the goddess of fortune become angry?"





TEXT 127





svarūpa kahe,-premavatīra ei ta' svabhāva



kāntera audāsya-leśe haya krodha-bhāva



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara Gosvāmī replied; *prema-vatīra*-of the girl who is too afflicted by love; *ei*-this; *ta'*-indeed; *sva-bhāva*-the nature; *kāntera*-of the beloved; *audāsya*-of negligence; *leśe*-even by a fractional part; *haya*-there is; *krodha*-bhāva-anger.



TRANSLATION



Svarūpa Dāmodara replied, "It is the nature of a girl afflicted by love to become immediately angry upon finding neglect on the part of her lover."





TEXT 128





hena-kāle, khacita yāhe vividha ratana



suvarṇera caudolā kari' ārohaṇa



SYNONYMS



*hena*-kāle-while Svarūpa Dāmodara and Lord Caitanya Mahāprabhu were talking; *khacita*-were bedecked; *yāhe*-on which; *vividha*-varieties; *ratana*-gems; *suvarṇera*-made of gold; *caudolā*-a palanquin carried by four men; *kari' ārohaṇa*-riding upon.



TRANSLATION



While Svarūpa Dāmodara and Śrī Caitanya Mahāprabhu were talking, the procession of the goddess of fortune came by. She was riding upon a golden palanquin carried by four men and bedecked with a variety of jewels.





TEXT 129





chatra-cāmara-dhvajā patākāra gaṇa



nānā-vādya-āge nāce deva-dāsī-gaṇa



SYNONYMS



*chatra*-of umbrellas; *cāmara*-and whisks; *dhvajā*-and flags; *patākāra*-and big flags; *gaṇa*-congregation; *nānā*-vādya-varieties of musical parties; *āge*-in front; *nāce*-dance; *deva*-dāsī-gaṇa-dancing girls.



TRANSLATION



The palanquin was also surrounded by people carrying umbrellas, cāmara whisks and flags, and it was preceded by musicians and dancing girls.





TEXT 130





tāmbūla-sampuṭa, jhāri, vyajana, cāmara



sāthe dāsī śata, hāra divya bhūṣāmbara



SYNONYMS



*tāmbūla*-sampuṭa-boxes containing the ingredients for betel nut preparation; *jhāri*-water pitchers; *vyajana*-fans; *cāmara*-whisks; *sāthe*-along with; *dāsī*-maidservants; *śata*-hundreds; *hāra*-necklaces; *divya*-valuable; *bhūṣāmbara*-dresses.



TRANSLATION



The maidservants were carrying water pitchers, cāmara whisks and boxes for betel nuts. There were hundreds of maidservants, all attractively dressed with valuable necklaces.





TEXT 131





alaukika aiśvarya saṅge bahu-parivāra



kruddha hañā lakṣmīdevī āilā siṁha-dvāra



SYNONYMS



*alaukika*-uncommon; *aiśvarya*-opulence; *saṅge*-accompanied by; *bahu*-parivāra-many members of the family; *kruddha hañā*-being angry; *lakṣmī-devī*-the goddess of fortune; *āilā*-arrived; *siṁha*-dvāra-at the main gate of the temple.



TRANSLATION



In an angry mood, the goddess of fortune arrived at the main gate of the temple accompanied by many members of her family, all of whom exhibited uncommon opulence.





TEXT 132





jagannāthera mukhya mukhya yata bhṛtya-gaṇe



lakṣmīdevīra dāsī-gaṇa karena bandhane



SYNONYMS



*jagannāthera*-of Lord Jagannātha; *mukhya mukhya*-the principal; *yata*-all; *bhṛtya*-gaṇe-servants; *lakṣmī-devīra*-of the goddess of fortune; *dāsī*-gaṇa-maidservants; *karena bandhane*-arrested.



TRANSLATION



When the procession arrived, the maidservants of the goddess of fortune began to arrest all the principal servants of Lord Jagannātha.





TEXT 133





bāndhiyā āniyā pāḍe lakṣmīra caraṇe



core yena daṇḍa kari' laya nānā-dhane



SYNONYMS



*bāndhiyā*-after binding; *āniyā*-bringing; *pāḍe*-make them fall down; *laksmīra caraṇe*-at the lotus feet of the goddess of fortune; *core*-a thief; *yena*-as if; *daṇḍa kari'*-after punishing; *laya*-take away; *nānā-dhane*-all kinds of riches.



TRANSLATION



The maidservants bound the servants of Jagannātha, handcuffed them, and made them fall down at the lotus feet of the goddess of fortune. Indeed, they were arrested just like thieves who have all their riches taken away.



PURPORT



When Lord Jagannātha starts His car festival, He gives assurance to the goddess of fortune that He will return the next day. When He does not return, the goddess of fortune, after waiting two or three days, begins to feel that her husband has neglected her. She naturally becomes quite angry. Gorgeously decorating herself and her associates, she comes out of the temple and stands before the main gate. All the principal servants of Lord Jagannātha are then arrested by her maidservants, brought before her and forced to fall down at her lotus feet.





TEXT 134





acetanavat tāre karena tāḍane



nānā-mata gāli dena bhaṇḍa-vacane



SYNONYMS



*acetana*-vat-almost unconscious; *tāre*-unto the servants; *karena*-does; *tāḍane*-chastisement; *nānā*-mata-various kinds of; *gāli*-amusement; *dena*-speaks; *bhaṇḍa*-vacane-various loose language.



TRANSLATION



When the servants fall down before the lotus feet of the goddess of fortune, they almost fall unconscious. They are chastised and made the butt of jokes and loose language.





TEXT 135





lakṣmī-saṅge dāsī-gaṇera prāgalbhya dekhiyā



hāse mahāprabhura gaṇa mukhe hasta diyā



SYNONYMS



*lakṣmī-saṅge*-in the company of the goddess of fortune; *dāsī-gaṇera*-of the maidservants; *prāgalbhya*-impudence; *dekhiyā*-after seeing; *hāse*-smile; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *gaṇa*-the companions; *mukhe*-on their faces; *hasta*-hands; *diyā*-covering.



TRANSLATION



When Śrī Caitanya Mahāprabhu's associates saw such impudence exhibited by the maidservants of the goddess of fortune, they covered their faces with their hands and began to smile.





TEXT 136





dāmodara kahe,-aiche mānera prakāra



trijagate kāhāṅ nāhi dekhi śuni āra



SYNONYMS



*dāmodara kahe*-Svarūpa Dāmodara Gosvāmī said; *aiche*-such; *mānera*-of egoistic pride; *prakāra*-kind; *tri*-jagate-within the three worlds; *kāhāṅ*-anywhere; *nāhi*-not; *dekhi*-I see; *śuni*-I hear; *āra*-other.



TRANSLATION



Svarūpa Dāmodara said, "There is no egoistic pride like this within the three worlds. At least I have neither seen nor heard of it.





TEXT 137





māninī nirutsāhe chāḍe vibhūṣaṇa



bhūme vasi' nakhe lekhe, malina-vadana



SYNONYMS



*māninī*-proud, egoistic woman; *nirutsāhe*-because of disappointment; *chāḍe*-gives up; *vibhūṣaṇa*-all kinds of ornaments; *bhūme vasi'*-sitting on the floor; *nakhe*-with the nails; *lekhe*-marks lines; *malina*-vadana-with a morose face.



TRANSLATION



"When a woman is neglected and disappointed, out of egoistic pride she gives up her ornaments and morosely sits down on the floor, marking lines on it with her nails.





TEXT 138





pūrve satyabhāmāra śuni evaṁ-vidha māna



vraje gopī-gaṇera māna-rasera nidhāna



SYNONYMS



*pūrve*-previously; *satyabhāmāra*-of Queen Satyabhāmā; *śuni*-I hear; *evaṁ-vidha māna*-this kind of egoistic pride; *vraje*-in Vṛndāvana; *gopī-gaṇera*-of the gopīs; *māna*-pride; *rasera nidhāna*-the reservoir of all humorous mellows.



TRANSLATION



"I have heard of this kind of pride in Satyabhāmā, Kṛṣṇa's proudest Queen, and I have also heard of it in the gopīs of Vṛndāvana, who are the reservoirs of all transcendental mellows.





TEXT 139





iṅho nija-sampatti saba prakaṭa kariyā



priyera upara yāya sainya sājāña



SYNONYMS



*iṅho*-this; *nija*-sampatti-her opulence; *saba*-all; *prakaṭa kariyā*-manifesting; *priyera upara*-against her beloved husband; *yāya*-goes; *sainya sājāña*-accompanied by soldiers.



TRANSLATION



"But in the case of the goddess of fortune, I see a different kind of pride. She manifests her own opulences and even goes with her soldiers to attack her husband."



PURPORT



After seeing the impudence of the goddess of fortune, Svarūpa Dāmodara Gosvāmī wanted to inform Śrī Caitanya Mahāprabhu about the superexcellence of the gopīs' loving affairs. He therefore said, "My Lord, I never experienced anything like the behavior of the goddess of fortune. We sometimes see a beloved wife becoming proud of her position and then frustrated due to some neglect. She then gives up caring for her appearance, accepts dirty clothes and morosely sits on the floor and draws lines with her nails. We have heard of such egoistic pride in Satyabhāmā and the gopīs of Vṛndāvana, but what we see in the goddess of fortune here at Jagannātha Purī is completely different. She becomes very angry with her husband, and attacks Him with her great opulence."





TEXT 140





prabhu kahe,-kaha vrajera mānera prakāra



svarūpa kahe,-gopī-māna-nadī śata-dhāra



SYNONYMS



*prabhu kahe*-the Lord said; *kaha*-please tell; *vrajera*-of Vṛndāvana; *mānera*-of the egoistic pride; *prakāra*-the varieties; *svarūpa kahe*-Svarūpa Dāmodara replied; *gopī-māna*-the pride of the gopīs; *nadī*-like a river; *śata*-dhāra-with hundreds of branches.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Please tell me of the varieties of egoistic pride manifest in Vṛndāvana." Svarūpa Dāmodara replied, "The pride of the gopīs is like a river flowing with hundreds of tributaries.





TEXT 141





nāyikāra svabhāva, prema-vṛtte bahu bheda



sei bhede nānā-prakāra mānera udbheda



SYNONYMS



*nāyikāra*-of the heroine; *sva*-bhāva-nature; *prema-vṛtte*-in the matter of loving affairs; *bahu*-many; *bheda*-varieties; *sei*-that; *bhede*-in each variety; *nānā*-prakāra-various types; *mānera*-of the jealous anger of a woman; *udbheda*-subdivisions.



TRANSLATION



"The characteristics and modes of love are different in different women. Their jealous anger also takes on different varieties and qualities.





TEXT 142





samyak gopikāra māna nā yāya kathana



eka-dui-bhede kari dig-daraśana



SYNONYMS



*samyak*-fully; *gopikāra*-of the gopīs; *māna*-jealous anger; *nā*-not; *yāya*-is possible; *kathana*-to speak; *eka*-dui-one, two; *bhede*-in different types; *kari*-I make; *dik*-daraśana-indication.



TRANSLATION



"It is not possible to give a complete statement about the different types of jealous anger manifest by the gopīs, but a few principles may serve as an indication.





TEXT 143





māne keha haya 'dhīrā,' keha ta' 'adhīrā'



ei tina-bhede, keha haya 'dhīrādhīrā'



SYNONYMS



*māne*-on the platform of jealous anger; *keha*-some women; *haya dhīra*-are very sober; *keha ta'*-and some of them; *adhīra*-very restless; *ei tina-bhede*-and there is a third division; *keha haya*-some are; *dhīra-adhīra*-a mixture of sober and restless.



TRANSLATION



"There are three types of women experiencing jealous anger: sober women, restless women and women both restless and sober.





TEXT 144





'dhīrā' kānte dūre dekhi' kare pratyutthāna



nikaṭe āsile, kare āsana pradāna



SYNONYMS



*dhīra*-the sober; *kānte*-the hero; *dūre*-from a distance; *dekhi'*-after seeing; *kare pratyutthāna*-stands up; *nikaṭe āsile*-when the hero comes nearby; *kare*-does; *āsana*-of a seat; *pradāna*-offering.



TRANSLATION



"When a sober heroine sees her hero approaching from a distance, she immediately stands up to receive him. When he comes near, she immediately offers him a place to sit.





TEXT 145





hṛdaye kopa, mukhe kahe madhura vacana



priya āliṅgite, tāre kare āliṅgana



SYNONYMS



*hṛdaye*-within the heart; *kopa*-anger; *mukhe*-in the mouth; *kahe*-speaks; *madhura*-sweet; *vacana*-words; *priya*-lover; *āliṅgite*-when embracing; *tāre*-him; *kare āliṅgana*-embraces.



TRANSLATION



"The sober heroine conceals her anger within her heart and externally speaks sweet words. When her lover embraces her, she also returns his embrace.





TEXT 146





sarala vyavahāra, kare mānera poṣaṇa



kimvā solluṇṭha-vākye kare priya-nirasana



SYNONYMS



*sarala vyavahāra*-plain dealings; *kare*-does; *mānera*-of jealous anger; *poṣaṇa*-maintenance; *kimvā*-or; *solluṇṭha*-smiling a little; *vākye*-by words; *kare*-does; *priya*-of the lover; *nirasana*-refutation.



TRANSLATION



"The sober heroine is very simple in her behavior. She keeps her jealous anger within her heart, but with mild words and smiles she refutes the advances of her lover.





TEXT 147





'adhīrā' niṣṭhura-vākye karaye bhartsana



karṇotpale tāḍe, kare mālāya bandhana



SYNONYMS



*adhīrā*-the restless heroine; *niṣṭhura-vākye*-by cruel words; *karaye*-does; *bhartsana*-chastisement; *karṇa*-utpale tāḍe-pulls the ear; *kare*-does; *mālāya*-with a garland; *bandhana*-binding.



TRANSLATION



"The restless heroine, however, sometimes chastises her lover with cruel words, sometimes pulls his ear and sometimes binds him with a flower garland.





TEXT 148





'dhīrādhīrā' vakra-vākye kare upahāsa



kabhu stuti, kabhu nindā, kabhu vā udāsa



SYNONYMS



*dhīra-adhīra*-the heroine who is a combination of sobriety and restlessness; *vakra*-vākye kare upahāsa-jokes with equivocal words; *kabhu stuti*-sometimes praise; *kabhu nindā*-sometimes blasphemy; *kabhu vā udāsa*-sometimes indifference.



TRANSLATION



"The heroine who is a combination of sobriety and restlessness always jokes with equivocal words. She sometimes praises her lover, sometimes blasphemes him and sometimes remains indifferent.





TEXT 149





'mugdhā', 'madhyā', 'pragalbhā',-tina nāyikāra bheda



'mugdhā' nāhi jāne mānera vaidagdhya-vibheda



SYNONYMS



*mugdhā*-captivated; *madhyā*-intermediate; *pragalbhā*-impudent; *tina*-three; *nāyikāra*-of heroines; *bheda*-divisions; *mugdhā*-the captivated; *nāhi jāne*-does not know; *mānera*-of jealous anger; *vaidagdhya-vibheda*-the intricacies of cunning behavior.



TRANSLATION



"Heroines may also be classified as captivated, intermediate and impudent. The captivated heroine does not know very much about the cunning intricacies of jealous anger.





TEXT 150





mukha ācchādiyā kare kevala rodana



kāntera priya-vākya śuni' haya parasanna



SYNONYMS



*mukha ācchādiyā*-covering the face; *kare*-performs; *kevala*-only; *rodana*-crying; *kāntera*-of the lover; *priya*-vākya-sweet words; *śuni'*-hearing; *haya*-becomes; *parasanna*-satisfied.



TRANSLATION



"The captivated heroine simply covers her face and goes on crying. When she hears sweet words from her lover, she is very satisfied.





TEXT 151





'madhyā' 'pragalbhā' dhare dhīrādi-vibheda



tāra madhye sabāra svabhāve tina bheda



SYNONYMS



*madhyā*-the intermediate; *pragalbhā*-the impudent; *dhare*-contain; *dhīra-ādi-vibheda*-the three divisions of dhīra, adhīra and dhīrādhīrā; *tāra madhye*-among them; *sabāra*-of all of them; *sva-bhāve*-in nature; *tina bheda*-three divisions.



TRANSLATION



"Both the intermediate and impudent heroines can be classified as sober, restless and both sober and restless. All their characteristics can be further classified in three divisions.





TEXT 152





keha 'prakharā', keha 'mṛdu', keha haya 'samā'



sva-svabhāve kṛṣṇera bāḍāya prema-sīmā



SYNONYMS



*keha*-some; *prakharā*-very talkative; *keha*-some; *mṛdu*-very mild; *keha haya*-some of them are; *samā*-equipoised; *sva-svabhāve*-by their own characteristics; *kṛṣṇera*-of Lord Kṛṣṇa; *bāḍāya*-increases; *prema*-sīmā-limit of loving ecstasy.



TRANSLATION



"Some of them are very talkative, some are mild, and some are equipoised. Each heroine, according to her own character, increases Śrī Kṛṣṇa's loving ecstasy.





TEXT 153





prākharya, mārdava, sāmya svabhāva nirdoṣa



sei sei svabhāve kṛṣṇe karāya santoṣa



SYNONYMS



*prākharya*-talkativeness; *mārdava*-mildness; *sāmya*-being equipoised; *sva*-bhāva-nature; *nirdoṣa*-faultless; *sei sei sva-bhāve*-in those transcendental qualities; *kṛṣṇe*-Lord Kṛṣṇa; *karāya*-they make; *santoṣa*-happy.



TRANSLATION



"Although some of the gopīs are talkative, some mild and some equipoised, all of them are transcendental and faultless. They please Kṛṣṇa by their unique characteristics."





TEXT 154





e-kathā śuniyā prabhura ānanda apāra



'kaha, kaha, dāmodara',-bale bāra bāra



SYNONYMS



*e*-kathā śuniyā-hearing this description; *prabhura*-of Śrī Caitanya Mahāprabhu; *ānanda apāra*-unlimited happiness; *kaha kaha*-please go on speaking; *dāmodara*-My dear Dāmodara; *bale bāra bāra*-He said again and again.



TRANSLATION



Śrī Caitanya Mahāprabhu felt unlimited happiness upon hearing these descriptions, and He again and again requested Svarūpa Dāmodara to continue speaking.





TEXT 155





dāmodara kahe,-kṛṣṇa rasika-śekhara



rasa-āsvādaka, rasamaya-kalevara



SYNONYMS



*dāmodara kahe*-Dāmodara said; *kṛṣṇa*-Lord Kṛṣṇa; *rasika-śekhara*-the master of transcendental mellows; *rasa-āsvādaka*-the taster of transcendental mellows; *rasa*-maya-kalevara-whose body is made of all transcendental bliss.



TRANSLATION



Dāmodara Gosvāmī said, "Kṛṣṇa is the master of all transcendental mellows. He is the taster of transcendental mellows, and His body is composed of transcendental bliss.





TEXT 156





premamaya-vapu kṛṣṇa bhakta-premādhīna



śuddha-preme, rasa-guṇe, gopikā-pravīṇa



SYNONYMS



*prema*-maya-vapu-body of love and ecstasy; *kṛṣṇa*-Lord Kṛṣṇa; *bhakta*-prema-adhīna-always subordinate to the loving feelings of His devotees; *śuddha-preme*-in pure uncontaminated love; *rasa-guṇe*-and in the qualities of transcendental mellows; *gopikā*-the gopīs; *pravīṇa*-very experienced.



TRANSLATION



"Kṛṣṇa is full of ecstatic love and always subordinate to the love of his devotees. The gopīs are very experienced in pure love and in the dealings of transcendental mellows.





TEXT 157





gopikāra preme nāhi rasābhāsa-doṣa



ataeva kṛṣṇera kare parama santoṣa



SYNONYMS



*gopikāra*-of the gopīs; *preme*-in the loving affairs; *nāhi*-there is not; *rasa-ābhāsa*-of an adulterated taste of mellow; *doṣa*-fault; *ataeva*-therefore; *kṛṣṇera*-of Lord Kṛṣṇa; *kare*-they do; *parama santoṣa*-highest satisfaction.



TRANSLATION



"There is no flaw or adulteration in the love of the gopīs; therefore they give Kṛṣṇa the highest pleasure.



PURPORT



Rasābhāsa occurs when one's relationship with Kṛṣṇa is adulterated. There are different types of rasābhāsa-first-, second-and third-class. The word rāsa means "mellow," and ābhāsa means "a shadow." If one tastes one kind of mellow and something extra is imposed, that is uparasa. If something is derived from the original mellow, it is called anurasa. If something is appreciated that is far removed from the original mellow, it is called aparasa. Uparasa, anurasa and aparasa are, respectively, first-, second-and third-class rasābhāsas. As stated in the *Bhakti-rasāmṛta-sindhu* (4.9):





pūrvam evānuśiṣṭena vikalā rasa-lakṣaṇā

rasā eva rasābhāsā rasa-jñair anukīrtitāḥ

syus tridhoparasāś cānurasāś cāparasāś ca te

uttamā madhyamāḥ proktāḥ kaniṣṭhāś cety amī kramāt





TEXT 158





evaṁ śaśaṅkāṁśu-virājitā niśāḥ



sa satya-kāmo 'nuratābalā-gaṇaḥ



siṣeva ātmany avaruddha-saurataḥ



sarvāḥ śarat-kāvya-kathā-rasāśrayāḥ



SYNONYMS



*evam*-thus; *śaśaṅka*-aṁśu-with rays of moonshine; *virājitāḥ*-beautifully existing; *niśāḥ*-nights; *saḥ*-He; *satya-kāmaḥ*-the Absolute Truth; *anurata*-to whom are attracted; *abalā*-gaṇaḥ-women; *siṣeva*-performed; *ātmani*-in His own self; *avaruddha*-saurataḥ-His transcendental erotic love was checked; *sarvāḥ*-all; *śarat*-in autumn; *kāvya*-poetic; *kathā*-words; *rasa-āśrayāḥ*-full of all transcendental mellows.



TRANSLATION



" 'Lord Śrī Kṛṣṇa, who is the Absolute Truth, enjoyed His rāsa dance every night during the autumn season. He performed this dance in the moonlight and with full transcendental mellows. He used poetic words and surrounded Himself with women who were very much attracted to Him.'



PURPORT



This verse is a quotation from *Śrīmad-Bhāgavatam* (10.33.25). The gopīs are all transcendental spirit souls. One should never think that the gopīs and Kṛṣṇa have material bodies. Vṛndāvana-dhāma is also a spiritual abode, and there the days and nights, the trees, flowers, water and everything else are spiritual. There is not even a trace of material contamination. Kṛṣṇa, who is the Supreme Brahman and Supersoul, is not at all interested in anything material. His activities with the gopīs are all spiritual and take place within the spiritual world. They have nothing to do with the material world. Lord Kṛṣṇa's lusty desires and ail His dealings with the gopīs are on the spiritual platform. One has to be transcendentally realized before even considering relishing the pastimes of Kṛṣṇa with the gopīs. One who is on the mundane platform must first purify himself by following the regulative principles. Only then can he try to understand Kṛṣṇa and the gopīs. Śrī Caitanya Mahāprabhu and Svarūpa Dāmodara Gosvāmī are here talking about the relationship between Kṛṣṇa and the gopīs: therefore the subject matter is neither mundane nor erotic. Being a sannyāsī, Śrī Caitanya Mahāprabhu was very strict in His dealings with women. Unless the gopīs were on the spiritual platform, Śrī Caitanya Mahāprabhu would have never even mentioned them to Svarūpa Dāmodara Gosvāmī. Therefore these descriptions do not at all pertain to material activity.





TEXT 159





'vāmā' eka gopī-gaṇa, 'dakṣiṇā' eka gaṇa



nānā-bhāve karāya kṛṣṇe rasa āsvādana



SYNONYMS



*vāmā*-left wing; *eka*-one; *gopī*-gaṇa-party of gopīs; *dakṣiṇā*-right wing; *eka*-another; *gaṇa*-party of gopīs; *nānā-bhāve*-in varieties of ecstatic love; *karāya*-cause to do; *kṛṣṇe*-unto Kṛṣṇa; *rasa āsvādana*-tasting of transcendental mellows.



TRANSLATION



"The gopīs can be divided into a left wing and a right wing. Both wings induce Kṛṣṇa to taste transcendental mellows by various manifestations of ecstatic love.





TEXT 160





gopī-gaṇa-madhye śreṣṭhā rādhā-ṭhākurāṇī



nirmala-ujjvala-rasa-prema-ratna-khani



SYNONYMS



*gopī-gaṇa-madhye*-of all the gopīs; *śreṣṭhā*-the chief; rādhā-ṭhākurāṇī-Śrīmatī Rādhārāṇī; *nirmala*-purified; *ujjvala*-brilliant; *rasa*-in mellows; *prema*-of ecstatic love; *ratna-khani*-the jewel mine.



TRANSLATION



"Of all the gopīs, Śrīmatī Rādhārāṇī is the chief. She is a jewel mine of ecstatic love and the source of all purified transcendental conjugal mellows.





TEXT 161





vayase 'madhyamā' teṅho svabhāvete 'samā'



gāḍha prema-bhāve teṅho nirantara 'vāmā'



SYNONYMS



*vayase madhyamā*-grown up; teṅho-Śrīmatī Rādhārāṇī; *sva-bhāvete*-in character; *samā*-equipoised; *gāḍha*-deep; *prema-bhāve*-in ecstatic love; *teṅho*-She; *nirantara*-constantly; *vāmā*-of the group of the left-wing gopīs.



TRANSLATION



"Rādhārāṇī is grown up, and Her character is equipoised. She is always deeply absorbed in ecstatic love and always feeling in the mood of a left-wing gopī.



PURPORT



The left wing and right wing of the gopīs has been explained by Rūpa Gosvāmī in Ujjvala-nīlamaṇi. The left wing is described in this way:





mana-grahe sadodyuktā

tac-chaithilye ca kopanā

abhedyā nāyake prāyaḥ

krūrā vāmeti kīrtyate



"A gopī who is always eager to be jealously angered, who is very enthusiastic for that position, who immediately becomes angry when defeated, who is never under the control of a hero and who always opposes Him is called vāmā, or a leftwing gopī."





Śrīla Rūpa Gosvāmī describes the right-wing gopīs in this way:



asahyā māna-nirbandhe

nāyake yukta-vādinī

sāmabhis tena bhedyā ca

dakṣiṇā parikīrtitā



"A gopī who cannot tolerate womanly anger, who speaks suitable words to the hero and who is satisfied by His sweet words is called a dakṣiṇā, or a right-wing gopi."





TEXT 162





vāmya-svabhāve māna uṭhe nirantara



tāra madhye uṭhe kṛṣṇera ānanda-sāgara



SYNONYMS



*vāmya*-svabhāve-because of left-wing character; *māna*-womanly anger; *uṭhe*-awakens; *nirantara*-always; *tāra madhye*-in that dealing; *uṭhe*-is awakening; *kṛṣṇera*-of Lord Kṛṣṇa; *ānanda-sāgara*-an ocean of transcendental bliss.



TRANSLATION



"Because She is a left-wing gopī, Her womanly anger is always awakening, but Kṛṣṇa derives transcendental bliss from Her activities.





TEXT 163





aher iva gatiḥ premṇaḥ



svabhāva-kuṭilā bhavet



ato hetor ahetoś ca



yūnor māna udañcati



SYNONYMS



*aheḥ*-of the snake; *iva*-like; *gatiḥ*-the movement; *premṇaḥ*-of the loving affairs; *sva-bhāva*-by nature; *kuṭilā*-crooked; *bhavet*-is; *ataḥ*-therefore; *hetoḥ*-from some cause; *ahetoḥ*-from the absence of a cause; *ca*-and; *yūnoḥ*-of the young couple; *mānaḥ*-anger; *udañcati*-appears.



TRANSLATION



" 'The progress of loving affairs between young couples is by nature crooked, like the movement of a snake. Because of this, two types of anger arise between young couples-anger with a cause and anger without a cause.' "



PURPORT



This is a quotation from Śrīla Rūpa Gosvāmī's Ujjvala-nīlamaṇi (Śṛṅgāra-bheda-prakaraṇa 102).





TEXT 164





eta śuni' bāḍe prabhura ānanda-sāgara



'kaha, kaha' kahe prabhu, bale dāmodara



SYNONYMS



*eta śuni'*-hearing this; *bāḍe*-increased; *prabhura*-of Śrī Caitanya Mahāprabhu; *ānanda-sāgara*-the ocean of transcendental bliss; *kaha kaha*-go on speaking; *kahe prabhu*-Śrī Caitanya Mahāprabhu continued to request; *bale dāmodara*-Dāmodara Gosvāmī continued to reply.



TRANSLATION



When Śrī Caitanya Mahāprabhu heard these talks, His ocean of transcendental bliss increased. He therefore told Svarūpa Dāmodara, "Go on speaking, go on speaking." And thus Svarūpa Dāmodara continued.





TEXT 165





'adhirūḍha mahābhāva'-rādhikāra prema



viśuddha, nirmala, yaiche daśa-vāṇa hema



SYNONYMS



*adhirūḍha mahā*-bhāva-highly elevated ecstatic love; *rādhikāra prema*-the loving affairs of Śrīmatī Rādhārāṇī; *viśuddha*-completely uncontaminated; *nirmala*-purified; *yaiche*-as if; *daśa*-vāṇa-ten times purified; *hema*-gold.



TRANSLATION



"Śrīmatī Rādhārāṇī's love is a highly advanced ecstasy. All Her dealings are completely pure and devoid of material tinge. Indeed, Her dealings are ten times purer than gold.





TEXT 166





kṛṣṇera darśana yadi pāya ācambite



nānā-bhāva-vibhūṣaṇe haya vibhūṣite



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *darśana*-interview; *yadi*-if; *pāya*-gets; *ācambite*-all of a sudden; *nānā*-various; *bhāva*-ecstatic; *vibhūṣaṇe*-with ornaments; *haya*-is; *vibhūṣite*-decorated.



TRANSLATION



"As soon as Rādhārāṇī gets a chance to see Kṛṣṇa, Her body is suddenly decorated with various ecstatic ornaments.





TEXT 167





aṣṭa 'sāttvika', harṣādi 'vyabhicārī' yāṅra



'sahaja prema', viṁśati 'bhāva'-alaṅkāra



SYNONYMS



*aṣṭa*-eight; *sāttvika*-transcendental symptoms; *harṣa-ādi*-like jubilation; *vyabhicārī*-distinctive features; *yāṅra*-of whose; *sahaja prema*-natural love; *viṁśati*-twenty; *bhāva*-of ecstasy; *alaṅkāra*-ornaments.



TRANSLATION



"The transcendental ornaments of Śrīmatī Rādhārāṇī's body include the eight sāttvikas, or transcendental symptoms, the thirty-three vyabhicārībhāvas, beginning with harṣa, or jubilation in natural love, and the twenty bhāvas, or ecstatic emotional ornaments.



PURPORT



The thirty-three vyabhicārī-bhāvas, bodily symptoms manifest in ecstatic love, are as follows: (1) nirveda, indifference; (2) viṣāda, moroseness; (3) dainya, meekness; (4) glāni, a feeling that one is in a faulty position; (5) śrama, fatigue; (6) mada, madness; (7) garva, pride; (8) śaṅkā, doubt; (9) trāsa, shock; (10) āvega, intense emotion; (11) unmāda, craziness; (12) apasmāra, forgetfulness; (13) vyādhi, disease; (14) moha, bewilderment; (15) mṛti, death; (16) ālasya, laziness; (17) jāḍya, invalidity; (18) vrīḍā, shame; (19) avahitthā, concealment; (20) smṛti, remembrance; (21) vitarka, argument; (22) cintā, contemplation; (23) mati, attention; (24) dhṛti, forbearance; (25) harṣa, jubilation; (26) autsukya, eagerness; (27) augrya, violence; (28) amarṣa, anger; (29) asūyā, jealousy; (30) cāpalya, impudence; (31) nidrā, sleep; (32) supti, deep sleep and (33) prabodha, awakening.





TEXT 168





'kila-kiñcita', 'kuṭṭamita', 'vilāsa', 'lalita'



'vivvoka', 'moṭṭāyita', āra 'maugdhya', 'cakita'



SYNONYMS



*kila-kiñcita*-a particular type of ornament at the time of seeing Kṛṣṇa; *kuṭṭamita*-the symptom explained in verse 197; *vilāsa*-the symptom explained in verse 187; *lalita*-the symptom explained in verse 192; *vivvoka*-neglecting the presentation given by the hero; *moṭṭāyita*-awakening of lusty desires by the remembrance and words of the hero; *āra*-and; *maugdhya*-assuming the position of not knowing things although everything is known; *cakita*-a position in which the heroine appears very afraid although she is not at all afraid.



TRANSLATION



"Some of the symptoms critically explained in the following verses are kilakiñcita, kuṭṭamita, vilāsa, lalita, vivvoka, moṭṭāyita, maugdhya and cakita.





TEXT 169





eta bhāva-bhūṣāya bhūṣita śrī-rādhāra aṅga



dekhite uthale kṛṣṇa-sukhābdhi-taraṅga



SYNONYMS



*eta*-so many; *bhāva*-bhūṣāya-with the ornaments of ecstasy; *bhūṣita*-decorated; *śrī-rādhāra*-of Śrīmatī Rādhārāṇī; *aṅga*-the body; *dekhite*-to see; *uthale*-awakens; *kṛṣṇa-sukha-abdhi*-of the ocean of Kṛṣṇa's happiness; *taraṅga*-waves.



TRANSLATION



"When Śrīmatī Rādhārāṇī's body manifests the ornaments of many ecstatic symptoms, the ocean of Kṛṣṇa's happiness immediately displays transcendental waves.





TEXT 170





kila-kiñcitādi-bhāvera śuna vivaraṇa



ye bhāva-bhūṣāya rādhā hare kṛṣṇa-mana



SYNONYMS



*kila*-kiñcita-ādi-beginning with the ecstasy named kila-kiñcita; *bhāvera*-of ecstasies; *śuna*-hear; *vivaraṇa*-the description; *ye bhāva*-bhūṣāya-with these ecstatic ornaments; rādhā-Śrīmatī Rādhārāṇī; *hare*-enchants; *kṛṣṇa-mana*-the mind of Kṛṣṇa.



TRANSLATION



"Now hear a description of different ecstasies, beginning with kila-kiñcita. With these ecstatic ornaments, Śrīmatī Rādhārāṇī enchants the mind of Kṛṣṇa.





TEXT 171





rādhā dekhi' kṛṣṇa yadi chuṅite kare mana



dāna-ghāṭi-pathe yabe varjena gamana



SYNONYMS



rādhā-Śrīmatī Rādhārāṇī; *dekhi'*-after seeing; *kṛṣṇa*-Lord Kṛṣṇa; *yadi*-if; *chuṅite*-to touch; *kare mana*-desires; *dāna*-ghāṭi-pathe-on the way leading toward the spot from where one crosses the river to the other side; *yabe*-when; *varjena*-prohibits; *gamana*-going.



TRANSLATION



"When Śrī Kṛṣṇa sees Śrīmatī Rādhārāṇī and wants to touch Her body, He prohibits Her from going to the spot where one can cross the River Yamunā.





TEXT 172





yabe āsi' mānā kare puṣpa uṭhāite



sakhī-āge cāhe yadi gāye hāta dite



SYNONYMS



*yabe*-when; *āsi'*-coming nearby; *mānā kare*-prohibits; *puṣpa uṭhāite*-to pick up flowers; *sakhī-āge*-in front of the friends of Śrīmatī Rādhārāṇī; *cāhe*-wants; *yadi*-if; *gāye*-in the body; *hāta dite*-touch with the hand.



TRANSLATION



"Approaching Her, Kṛṣṇa prohibits Śrīmatī Rādhārāṇī from picking flowers. He may also touch Her in front of Her friends.





TEXT 173





ei-saba sthāne 'kila-kiñcita' udgama



prathame 'harṣa' sañcārī-mūla kāraṇa



SYNONYMS



*ei-saba sthāne*-in such places; *kila-kiñcita*-of the symptom of the ecstasy known as kila-kiñcita; *udgama*-awakening; *prathame*-in the beginning; *harṣa*-jubilation; *sañcārī*-ecstatic emotion; *mūla kāraṇa*-the root cause.



TRANSLATION



"At such times, the ecstatic symptoms of kila-kiñcita are awakened. First there is jubilation in ecstatic love, which is the root cause of these symptoms.



PURPORT



Whenever Śrīmatī Rādhārāṇī leaves Her house, She is always well-dressed and attractive. It is Her womanly nature to attract Śrī Kṛṣṇa's attention, and upon seeing Her so attractively dressed, Śrī Kṛṣṇa desires to touch Her body. The Lord then finds some fault in Her and prohibits Her from going to a river crossing and stops Her from picking flowers. Such are the pastimes between Śrīmatī Rādhārāṇī and Śrī Kṛṣṇa. Being a cowherd girl, Śrīmatī Rādhārāṇī regularly carries a container of milk and often goes to sell it on the other side of the Yamunā. To cross the river, She has to pay the boatman, and the spot where the boatman collects his fares is called the dāna-ghāṭi. Lord Śrī Kṛṣṇa stops Her from going, telling Her, "First You have to pay the fee; then You will be allowed to go." This pastime is called dāna-keli-līlā. Similarly, if Śrīmatī Rādhārāṇī wants to pick a flower, Śrī Kṛṣṇa claims to be the garden's proprietor and prohibits Her. This pastime is called kila-kiñcita. Rādhārāṇī's shyness arises due to Śrī Kṛṣṇa's prohibitions, and ecstatic loving bodily symptoms called kila-kiñcita-bhāva are manifest at this time. These ecstatic symptoms are explained in the following verse, which is from Śrīla Rūpa Gosvāmī's Ujjvala-nīlamaṇi (Anubhāva-prakaraṇa 44).





TEXT 174





garvābhilāṣa-rudita-



smitāsūyā-bhaya-krudhām



saṅkarī-karaṇaṁ harṣād



ucyate kila-kiñcitam



SYNONYMS



*garva*-pride; *abhilāṣa*-ambition; *rudita*-crying; *smita*-smiling; *asūyā*-envying; *bhaya*-fearing; *krudhām*-anger; *saṅkarī-karaṇam*-the act of shrinking away; *harṣāt*-because of jubilation; *ucyate*-is called; *kila*-kiñcitam-ecstatic symptoms known as kila-kiñcita.



TRANSLATION



" 'Pride, ambition, weeping, smiling, envy, fear and anger are the seven ecstatic loving symptoms manifest by a jubilant shrinking away, and these symptoms are called kila-kiñcita-bhāva.'





TEXT 175





āra sāta bhāva āsi' sahaje milaya



asta-bhāva-sammilane 'mahābhāva' haya



SYNONYMS



*āra*-other; *sāta*-seven; *bhāva*-ecstatic symptoms; *āsi'*-coming together; *sahaje*-naturally; *milaya*-become mixed; *aṣṭa-bhāva*-of eight kinds of ecstatic emotional symptoms; *sammilane*-by the combining; *mahā*-bhāva haya-there is mahābhāva.



TRANSLATION



"There are seven other transcendental ecstatic symptoms, and when they combine on the platform of jubilation, the combination is called mahābhāva.





TEXT 176





garva, abhilāṣa, bha ya, śuṣka-rudita



krodha, asūyā haya, āra manda-smita



SYNONYMS



*garva*-pride; *abhilāṣa*-ambition; *bhaya*-fear; *śuṣka*-rudita-dry, artificial crying; *krodha*-anger; *asūyā*-envy; *haya*-there is; *āra*-also; *manda*-smita-mild smiling.



TRANSLATION



"The seven combined ingredients of mahābhāva are pride, ambition, fear, dry artificial crying, anger, envy and mild smiling.





TEXT 177





nānā-svādu aṣṭa-bhāva ekatra milana



yāhāra āsvāde tṛpta haya kṛṣṇa-mana



SYNONYMS



*nānā*-various; *svādu*-tasteful; *aṣṭa*-bhāva-eight kinds of ecstatic symptoms; *ekatra*-at one place; *milana*-meeting; *yāhāra*-of which; *āsvāde*-by the tasting; *tṛpta*-satisfied; *haya*-is; *kṛṣṇa-mana*-the mind of Kṛṣṇa.



TRANSLATION



"There are eight symptoms of ecstatic love on the platform of transcendental jubilation, and when they are combined and tasted by Kṛṣṇa, the Lord's mind is completely satisfied.





TEXT 178





dadhi, khaṇḍa, ghṛta, madhu, marīca, karpūra



elāci-milane yaiche rasālā madhura



SYNONYMS



*dadhi*-yogurt; *khaṇḍa*-candy; *ghṛta*-ghee; *madhu*-honey; *marīca*-black pepper; *karpūra*-camphor; *elāci*-cardamom; *milane*-by combining together; *yaiche*-as; *rasālā*-very tasteful; *madhura*-and sweet.



TRANSLATION



"Indeed, they are compared to a combination of yogurt, candy, ghee, honey, black pepper, camphor and cardamom, which, when mixed together, are very tasty and sweet.





TEXT 179





ei bhāva-yukta dekhi' rādhāsya-nayana



saṅgama ha-ite sukha pāya koṭi-guṇa



SYNONYMS



*ei bhāva*-with these ecstatic symptoms; *yukta*-combined together; *dekhi'*-seeing; *rādhā-asya-nayana*-the face and eyes of Śrīmatī Rādhārāṇī; *saṅgama ha*-ite-than direct embracing; *sukha pāya*-enjoys happiness; *koṭi*-guṇa-millions of times more.



TRANSLATION



"Lord Śrī Kṛṣṇa is thousands upon thousands of times more satisfied when He sees Śrīmatī Rādhārāṇī's face light up from this combination of ecstatic love than He is by direct union with Her.



This is further explained in the following verse from the Ujjvala-nīlamaṇi (Anubhāva-prakaraṇa 46) of Śrīla Rūpa Gosvāmī.





TEXT 180





antaḥ smeratayojjvalā jala-kaṇa-vyākīrṇa-pakṣmāṅkurā



kiñcit pāṭalitāñcalā rasikatotsiktā puraḥ kuñcatī



ruddhāyāḥ pathi mādhavena madhura-vyābhugna-torottarā



rādhāyāḥ kila-kiñcita-stavakinī dṛṣṭiḥ śriyaṁ vaḥ kriyāt



SYNONYMS



*antaḥ*-internally or not manifested; *smeratayā ujjvala*-brightened by mild smiling; *jala*-kaṇa-with drops of water; *vyākīrṇa*-scattered; *pakṣma*-aṅkurā-from the eyelashes; *kiñcit*-very little; *pāṭalita-añcalā*-a tinge of redness, mixed with whiteness, on the borders of the eyes; *rasikata-utsiktā*-being merged in the cunning behavior of the Lord; *puraḥ*-in the front; *kuñcatī*-shrinks; *ruddhāyāḥ*-having been blocked; *pathi*-on the way; *mādhavena*-by Kṛṣṇa; *madhura*-sweet; *vyābhugna*-curved; *torā-uttarā*-the eyes; *rādhāyāḥ*-of Śrīmatī Rādhārāṇī; *kila-kiñcita*-the ecstatic symptom named kila-kiñcita; *stavakinī*-like a bouquet of flowers; *dṛṣṭiḥ*-glance; *śriyam*-good fortune; *vaḥ*-of all of you; *kriyāt*-may perform.



TRANSLATION



" 'May the sight of Śrīmatī Rādhārāṇī's kila-kiñcita ecstasy, which is like a bouquet, bring good fortune to all. When Śrī Kṛṣṇa blocked Rādhārāṇī's way to the dāna-ghāṭi, there was laughter within Her heart. Her eyes grew bright, and fresh tears flowed from Her eyes, reddening them. Due to Her sweet relationship with Kṛṣṇa, Her eyes were enthusiastic, and when Her crying subsided, She appeared even more beautiful.'





TEXT 181





bāṣpa-vyākulitāruṇāñcala-calan-netraṁ rasollāsitaṁ



helollāsa-calādharaṁ kuṭilita-bhrū-yugmam udyat-smitam



rādhāyāḥ kila-kiñcitāñcitam asau vīkṣyānanaṁ saṅgamād



ānandaṁ tam avāpa koṭi-guṇitaṁ yo 'bhūn na gīr-gocaraḥ



SYNONYMS



*bāṣpa*-by tears; *vyākulita*-agitated; *aruṇa*-añcala-with a reddish tinge; *calan*-moving; *netram*-eyes; *rasa*-ullāsitam-because of being agitated by transcendental mellows; *hela*-ullāsa-because of neglectful jubilation; *cala*-adharam-moving lips; *kuṭilita*-curved; *bhrū*-yugmam-two eyebrows; *udyat*-awakening; *smitam*-smiling; *rādhāyāḥ*-of Śrīmatī Rādhārāṇī; *kila*-kiñcita-with the ecstatic symptom named kila-kiñcita; *añcitam*-expression; *asau*-He (Kṛṣṇa); *vīkṣya*-after glancing over; *ānanam*-the face; *saṅgamāt*-even than embracing; *ānandam*-happiness; *tam*-that; *avāpa*-got; *koṭi*-guṇitam-millions upon millions times more; *yaḥ*-which; *abhūt*-became; *na*-not; *gīḥ-gocaraḥ*-the subject of being described.



TRANSLATION



" 'Agitated by tears, Śrīmatī Rādhārāṇī's eyes were tinged with red, just like the eastern horizon at sunrise. Her lips began to move with jubilation and lusty desire. Her eyebrows curved, and Her lotus-like face smiled mildly. Seeing Rādhārāṇī's face exhibit such emotion, Lord Śrī Kṛṣṇa felt a million times happier than when He embraced Her. Indeed, Lord Śrī Kṛṣṇa's happiness is not at all mundane.' "



PURPORT



This is a quotation from the Govinda-līlāmṛta (9.18).





TEXT 182





eta śuni' prabhu hailā ānandita mana



sukhāviṣṭa hañā svarūpe kailā āliṅgana



SYNONYMS



*eta śuni'*-hearing this; *prabhu*-Śrī Caitanya Mahāprabhu; *hailā*-became; *ānandita mana*-very happy in His mind; *sukha-āviṣṭa hañā*-being absorbed in happiness; *svarūpe*-unto Svarūpa Dāmodara Gosvāmī; *kailā*-did; *āliṅgana*-embracing.



TRANSLATION



Upon hearing this, Śrī Caitanya Mahāprabhu became very happy, and, being absorbed in this happiness, He embraced Svarūpa Dāmodara Gosvāmī.





TEXT 183





'vilāsādi'-bhāva-bhūṣāra kaha ta' lakṣaṇa



yei bhāve rādhā hare govindera mana?



SYNONYMS



*vilāsa-ādi*-beginning with transcendental enjoyment; *bhāva*-of ecstasy; *bhūṣāra*-of the ornaments; *kaha*-please speak; *ta'*-indeed; *lakṣaṇa*-the symptoms; *yei bhāve*-by which symptoms; rādhā-Śrīmatī Rādhārāṇī; *hare*-enchants; *govindera mana*-the mind of Śrī Govinda.



TRANSLATION



Śrī Caitanya Mahāprabhu then asked Svarūpa Dāmodara, "Please speak of the ecstatic ornaments decorating the body of Śrīmatī Rādhārāṇī, by which She enchants the mind of Śrī Govinda."





TEXT 184





tabe ta' svarūpa-gosāñi kahite lāgilā



śuni' prabhura bhakta-gaṇa mahā-sukha pāilā



SYNONYMS



*tabe*-at that time; *ta'*-indeed; *svarūpa*-gosāñi-Svarūpa Dāmodara; *kahite lāgilā*-began to speak; *śuni'*-hearing; *prabhura*-of Śrī Caitanya Mahāprabhu; *bhakta-gaṇa*-all the devotees; *mahā*-sukha pāilā-achieved great happiness.



TRANSLATION



Being thus requested, Svarūpa Dāmodara began to speak. All the devotees of Śrī Caitanya Mahāprabhu were very happy to hear him.





TEXT 185





rādhā vasi' āche, kibā vṛndāvane yāya



tāhāṅ yadi ācambite kṛṣṇa-daraśana pāya



SYNONYMS



rādhā vasi' āche-Śrīmatī Rādhārāṇī is sitting; *kibā*-or; *vṛndāvane yāya*-is going to Vṛndāvana; *tāhāṅ*-there; *yadi*-if; *ācambite*-all of a sudden; *kṛṣṇa*-daraśana pāya-gets the opportunity to see Kṛṣṇa.



TRANSLATION



"Sometimes when Śrīmatī Rādhārāṇī is sitting or when She is going to Vṛndāvana, She sometimes sees Kṛṣṇa.





TEXT 186





dekhite nānā-bhāva haya vilakṣaṇa



se vailakṣaṇyera nāma 'vilāsa'-bhūṣaṇa



SYNONYMS



*dekhite*-while seeing; *nānā-bhāva*-of various ecstasies; *haya*-there are; *vilakṣaṇa*-symptoms; *se*-those; *vailakṣaṇyera*-of different symptoms; *nāma*-the name; *vilāsa*-vilāsa; *bhūṣaṇa*-ornaments.



TRANSLATION



"The symptoms of various ecstasies that become manifest at that time are called vilāsa.



PURPORT



This is described in the following verse, taken from the Ujjvala-nīlamaṇi (Anubhāva-prakaraṇa 31).





TEXT 187





gati-sthānāsanādīnāṁ



mukha-netrādi-karmaṇām



tātkālikaṁ tu vaiśiṣṭyaṁ



vilāsaḥ priya-saṅgajam



SYNONYMS



*gati*-moving; *sthāna*-standing; *āsana-ādīnām*-and of sitting and so on; *mukha*-or the face; *netra*-of the eyes; *ādi*-and so on; *karmaṇām*-of the activities; *tāt*-kālikam-relating to that time; *tu*-then; *vaiśiṣṭyam*-various symptoms; *vilāsaḥ*-of the name vilāsa; *priya*-saṅga-jam-produced from meeting her beloved.



TRANSLATION



" 'The various symptoms manifested in a woman's face, eyes, and the other parts of her body and the way she moves, stands or sits when she meets her beloved are called vilāsa.' "





TEXT 188





lajjā, harṣa, abhilāṣa, sambhrama, vāmya, bhaya



eta bhāva mili' rādhāya cañcala karaya



SYNONYMS



*lajjā*-timidity; *harṣa*-jubilation; *abhilāṣa*-ambition; *sambhrama*-respect; *vāmya*-characteristics of the left-wing gopīs; *bhaya*-fear; *eta*-these; *bhāva*-ecstatic symptoms; *mili'*-coming together; rādhāya-Śrīmatī Rādhārāṇī; *cañcala karaya*-agitate.



TRANSLATION



Svarūpa Dāmodara said, "Timidity, jubilation, ambition, respect, fear and the characteristics of the left-wing gopīs were all ecstatic symptoms combined to agitate Śrīmatī Rādhārāṇī.



PURPORT



This is explained in the following verse found in the Govinda-līlāmṛta (9.11).





TEXT 189





puraḥ kṛṣṇālokāt sthagita-kuṭilāsyā gatir abhūt



tiraścīnaṁ kṛṣṇāmbara-dara-vṛtaṁ śrī-mukham api



calat-tāraṁ sphāraṁ nayana-yugam ābhugnam iti sā



vilāsākhya-svālaṅkaraṇa-valitāsīt priya-mude



SYNONYMS



*puraḥ*-in front of Her; *kṛṣṇa-ālokāt*-by seeing Lord Kṛṣṇa; *sthagita*-kuṭilā-stopped and assumed an attitude of crookedness; *asyāḥ*-of Śrīmatī Rādhārāṇī; *gatiḥ*-the progress; *abhūt*-became; *tiraścīnam*-being crooked; *kṛṣṇa-ambara*-by a blue cloth; *dara*-vṛtam-covered; *śrī*-mukham api-Her face also; *calat*-tāram-like moving stars; *sphāram*-wide; *nayana-yugam*-the pair of eyes; *ābhugnam*-very curved; *iti*-thus; *sā*-She (Rādhārāṇī); *vilāsa-ākhya*-named vilāsa; *sva-alaṅkaraṇa*-by personal ornaments; *valita*-decorated; *āsīt*-was; *priya*-mude-just to increase the pleasure of Śrī Kṛṣṇa.



TRANSLATION



" 'When Śrīmatī Rādhārāṇī saw Lord Kṛṣṇa just before Her, Her progress stopped, and She assumed an attitude of opposition. Although Her face was slightly covered by a blue garment, Her two starry eyes were agitated, being wide and curved. Thus She was decorated with the ornaments of vilāsa, and Her beauty increased to give pleasure to Śrī *Kṛṣṇa, the Supreme Personality of Godhead*.'





TEXT 190





kṛṣṇa-āge rādhā yadi rahe dāṇḍāñā



tina-aṅga-bhaṅge rahe bhrū nācāñā



SYNONYMS



*kṛṣṇa-āge*-in front of Kṛṣṇa; rādhā-Śrīmatī Rādhārāṇī; *yadi*-if; *rahe*-remains; *dāṇḍāñā*-standing; *tina*-aṅga-bhaṅge-with three bends in the body; *rahe*-remains; *bhrū*-eyebrows; *nācāñā*-dancing.



TRANSLATION



"When Śrīmatī Rādhārāṇī stands before Kṛṣṇa, She stands bent in three places-Her neck, waist and legs-and Her eyebrows dance.





TEXT 191





mukhe-netre haya nānā-bhāvera udgāra



ei kāntā-bhāvera nāma 'lalita'-alaṅkāra



SYNONYMS



*mukhe*-on the mouth; *netre*-on the eyes; *haya*-there are; *nānā-bhāvera*-of various ecstasies; *udgāra*-the awakening; *ei*-this; *kāntā-bhāvera*-of the condition of the female; *nāma*-the name; *lalita*-of lalita; *alaṅkāra*-the ornament.



TRANSLATION



"When there is an awakening of various ecstatic features on Śrīmatī Rādhārāṇī's face and in Her eyes, the lalita ornaments are manifest.





TEXT 192





vinyāsa-bhaṅgir aṅgānāṁ



bhrū-vilāsa-manoharā



sukumārā bhaved yatra



lalitaṁ tad udāhṛtam



SYNONYMS



*vinyāsa*-in arrangement; *bhaṅgiḥ*-curvature; *aṅgānām*-of bodily limbs; *bhrū*-vilāsa-due to the pastimes of the eyebrows; *manoharā*-very beautiful; *su*-kumārā-delicate; *bhavet*-may be; *yatra*-where; *lalitam*-lalita; *tat*-that; *udāhṛtam*-called.



TRANSLATION



" 'When the bodily features are delicate and expertly curved, and when the eyebrows are very beautifully agitated, the ornament of charm, called lalita alaṅkāra, is manifest.'



PURPORT



This verse is from Ujjvala-nīlamaṇi (Anubhāva-prakaraṇa 56).





TEXT 193





lalita-bhūṣita rādhā dekhe yadi kṛṣṇa



duṅhe duṅhā milibāre hayena satṛṣṇa



SYNONYMS



*lalita*-bhūṣita-decorated with lalita-alaṅkāra; rādhā-Śrīmatī Rādhārāṇī; *dekhe*-sees; *yadi*-if; *kṛṣṇa*-Lord Kṛṣṇa; *duṅhe*-both of Them; *duṅhā*-the two of Them; *milibāre*-to meet; *hayena*-become; *sa-tṛṣṇa*-very anxious.



TRANSLATION



"When Lord Śrī Kṛṣṇa happens to see Śrīmatī Rādhārāṇī decorated with these lalita ornaments, They both anxiously want to meet one another.





TEXT 194





hriyā tiryag-grīvā-caraṇa-kaṭi-bhaṅgī-sumadhurā



calac-cillī-vallī-dalita-ratināthorjita-dhanuḥ



priya-premollāsollasita-lalitālālita-tanuḥ



priya-prītyai sāsīd udita-lalitālaṅkṛti-yutā



SYNONYMS



*hriyā*-by Her attitude of shyness; *tiryak*-going crosswise; *grīvā*-of the neck; *caraṇa*-of the knees; *kaṭi*-of the waist; *bhaṅgī*-by the curve; *su-madhura*-very sweet; *calat-cillī*-of moving eyebrows; *vallī*-by the creepers; *dalita*-conquered; *rati-nātha*-of Cupid; *ūrjita*-powerful; *dhanuḥ*-by which the bow; *priya*-prema-ullāsa-because of the loving attitude of the beloved; *ullasita*-being inspired; *lalita*-by the mood known as lalita; *ālālita*-tanuḥ-whose body is covered; *priya-prītyai*-for the sake of pleasing the beloved; sā-Śrīmatī Rādhārāṇī; *āsīt*-was; *udita*-awakened; *lalita*-alaṅkṛti-yutā-possessing the lalita-alaṅkāra.



TRANSLATION



" 'When Śrīmatī Rādhārāṇī was decorated with the ornament of lalita-alaṅkāra, just to increase Śrī Kṛṣṇa's love, an attractive curve was manifest by Her neck, knees and waist. This was brought about by Her timidity and apparent desire to avoid Kṛṣṇa. The flickering movements of Her eyebrows could conquer the powerful bow of Cupid. To increase the joy of Her beloved's love, Her body was decorated with the ornaments of lalita-alaṅkāra.'



PURPORT



This verse is quoted from the Govinda-līlāmṛta (9.14).





TEXT 195





lobhe āsi' kṛṣṇa kare kañcukākarṣaṇa



antare ullāsa, rādhā kare nivāraṇa



SYNONYMS



*lobhe*-in greed; *āsi'*-coming; *kṛṣṇa*-Lord Kṛṣṇa; *kare*-does; *kañcuka-ākarṣaṇa*-snatching the border of Her sari; *antare*-within; *ullāsa*-very much pleased; rādhā-Śrīmatī Rādhārāṇī; *kare*-does; *nivāraṇa*-stopping.



TRANSLATION



"When Kṛṣṇa comes forward and greedily snatches at the border of Rādhārāṇī's sari, She is actually very pleased within, but overtly She tries to stop Him.





TEXT 196





bāhire vāmatā-krodha, bhitare sukha mane



'kuṭṭamita'-nāma ei bhāva-vibhūṣaṇe



SYNONYMS



*bāhire*-externally; *vāmatā*-opposition; *krodha*-anger; *bhitare*-within; *sukha*-happiness; *mane*-in the mind; *kuṭṭamita*-kuṭṭamita; *nāma*-named; *ei*-this; *bhāva*-vibhūṣaṇe-ornament of an ecstatic attitude.



TRANSLATION



"This ecstatic dress of Śrīmatī Rādhārāṇī's is called kuṭṭamita. When it is manifest, She externally tries to avoid Kṛṣṇa, and She apparently becomes angry, although She is very happy within.





TEXT 197





stanādharādi-grahaṇe



hṛt-prītāv api sambhramāt



bahiḥ krodho vyathitavat



proktaṁ kuṭṭamitaṁ budhaiḥ



SYNONYMS



*stana*-breasts; *adhara*-lips; *ādi*-and so on; *grahaṇe*-when capturing; *hṛt*-prītau-satisfaction of the heart; *api*-even though; *sambhramāt*-because of respectfulness; *bahiḥ*-externally; *krodhaḥ*-anger; *vyathita*-aggrieved; *vat*-as if; *proktam*-called; *kuṭṭamitam*-the technical term kuṭṭamita; *budhaiḥ*-by learned scholars.



TRANSLATION



" 'When the border of Her sari and the cloth veiling Her face are caught, She externally appears offended and angry, but within Her heart She is very happy. Learned scholars call this attitude kuṭṭamita.'



PURPORT



This is a quotation from Ujjvala-nīlamaṇi (Anubhāva-prakaraṇa 49).





TEXT 198





kṛṣṇa-vāñchā pūrṇa haya, kare pāṇi-rodha



antare ānanda rādhā, bāhire vāmya-krodha



SYNONYMS



*kṛṣṇa-vāñchā*-the desire of Lord Kṛṣṇa; *pūrṇa*-fulfilled; *haya*-let it be; *kare*-does; *pāṇi*-rodha-checking with Her hand; *antare*-within the heart; *ānanda*-transcendental bliss; rādhā-Śrīmatī Rādhārāṇī; *bāhire*-externally; *vāmya*-opposition; *krodha*-and anger.



TRANSLATION



"Although Śrīmatī Rādhārāṇī was checking Her sari with Her hand, internally She was thinking, 'Let Kṛṣṇa satisfy His desires.' In this way She was very pleased within, although She externally displayed opposition and anger.





TEXT 199





vyathā pāñā' kare yena śuṣka rodana



īṣat hāsiyā kṛṣṇe karena bhartsana



SYNONYMS



*vyathā pāñā'*-being offended; *kare*-does; *yena*-as if; *śuṣka*-dry; *rodana*-crying; *īṣat*-mildly; *hāsiyā*-smiling; *kṛṣṇe*-unto Kṛṣṇa; *karena*-does; *bhartsana*-admonition.



TRANSLATION



"Śrīmatī Rādhārāṇī externally displays a kind of dry crying, as if She is offended. Then She mildly smiles and admonishes Lord Kṛṣṇa.





TEXT 200





pāṇi-rodham avirodhita-vāñchaṁ



bhartsanāś ca madhura-smita-garbhāḥ



mādhavasya kurute karabhorur



hāri śuṣka-ruditaṁ ca mukhe 'pi



SYNONYMS



*pāṇi*-the hand; *rodham*-obstructing; *avirodhita*-unobstructed; *vāñcham*-the desire of Kṛṣṇa; *bhartsanāḥ*-admonitions; *ca*-and; *madhura*-sweet; *smita*-garbhāḥ-containing a gentle smiling attitude; *mādhavasya*-of Śrī Kṛṣṇa; *kurute*-does; *karabha-ūruḥ*-whose thigh is like the trunk of a baby elephant; *hāri*-charming; *śuṣka*-ruditam-dry crying; *ca*-and; *mukhe*-on the face; *api*-also.



TRANSLATION



" 'Actually She has no desire to stop Kṛṣṇa's endeavor to touch Her body with His hands, yet Śrīmatī Rādhārāṇī, whose thighs are like the trunk of a baby elephant, protests His advances and, sweetly smiling, admonishes Him. At such times She cries without tears on Her charming face.'





TEXT 201





ei-mata āra saba bhāva-vibhūṣaṇa



yāhāte bhūṣita rādhā hare kṛṣṇa mana



SYNONYMS



*ei-mata*-in this way; *āra*-also; *saba*-all; *bhāva*-vibhūṣaṇa-ecstatic ornaments; *yāhāte*-by which; *bhūṣita*-being decorated; rādhā-Śrīmatī Rādhārāṇī; *hare*-attracts; *kṛṣṇa mana*-the mind of Kṛṣṇa.



TRANSLATION



"In this way, Śrīmatī Rādhārāṇī is ornamented and decorated with various ecstatic symptoms, which attract the mind of Śrī Kṛṣṇa.





TEXT 202





ananta kṛṣṇera līlā nā yāya varṇana



āpane varṇena yadi 'sahasra-vadana'



SYNONYMS



*ananta*-unlimited; *kṛṣṇera*-of Lord Kṛṣṇa; *līlā*-pastimes; *nā*-not; *yāya*-is possible; *varṇana*-description; *āpane*-personally; *varṇena*-describes; *yadi*-if; *sahasra-vadana*-the thousand-mouthed Śeṣa.



TRANSLATION



"It is not at all possible to describe the unlimited pastimes of Śrī Kṛṣṇa, even though He Himself describes them in His incarnation of Sahasra-vadana, the thousand-mouthed Śeṣa Nāga."





TEXT 203





śrīvāsa hāsiyā kahe,-śuna, dāmodara



āmāra lakṣmīra dekha sampatti vistara



SYNONYMS



śrīvāsa-Śrīvāsa Ṭhākura; *hāsiyā*-smiling; *kahe*-says; *śuna*-please hear; *dāmodara*-O Dāmodara Gosvāmī; *āmāra lakṣmīra*-of my goddess of fortune; *dekha*-just see; *sampatti vistara*-the great opulence.



TRANSLATION



This time, Śrīvāsa Ṭhākura smiled and told Dāmodara Paṇḍita, "My dear sir, please hear! Just see how opulent my goddess of fortune is!





TEXT 204





vṛndāvanera sampad dekha,-puṣpa-kisalaya



giridhātu-śikhipiccha-guñjāphala-maya



SYNONYMS



*vṛndāvanera*-of Vṛndāvana; *sampad*-the opulence; *dekha*-see; *puṣpa-kisalaya*-a few flowers and twigs; *giri*-dhātu-some minerals from the hills; *śikhi*-piccha-some peacock feathers; *guñjā*-phala-maya-some guñjā-phala.



TRANSLATION



"As far as Vṛndāvana's opulence is concerned, it consists of a few flowers and twigs, some minerals from the hills, a few peacock feathers and the plant known as guñjā.





TEXT 205





vṛndāvana dekhibāre gelā jagannātha



śuni' lakṣmī-devīra mane haila āsoyātha



SYNONYMS



*vṛndāvana*-Vṛndāvana-dhāma; *dekhibāre*-to see; *gelā*-went; *jagannātha*-Lord Jagannātha; *śuni'*-hearing; *lakṣmī-devīra*-of the goddess of fortune; *mane*-in the mind; *haila*-there was; *āsoyātha*-envy.



TRANSLATION



"When Jagannātha decided to see Vṛndāvana, He went there, and upon hearing this, the goddess of fortune experienced restlessness and jealousy.





TEXT 206





eta sampatti chāḍi' kene gelā vṛndāvana



tāṅre hāsya karite lakṣmī karilā sājana



SYNONYMS



*eta sampatti*-so much opulence; *chāḍi'*-giving up; *kene*-why; *gelā*-He went; *vṛndāvana*-to Vṛndāvana; *tāṅre hāsya karite*-to make Him a laughingstock; *lakṣmī*-the goddess of fortune; *karilā*-made; *sājana*-so much decoration.



TRANSLATION



"She wondered, 'Why did Lord Jagannātha give up so much opulence and go to Vṛndāvana?' To make Him a laughingstock, the goddess of fortune made arrangements for much decoration.





TEXT 207





"tomāra ṭhākura, dekha eta sampatti chāḍi'



patra-phala-phula-lobhe gelā puṣpa-bāḍī



SYNONYMS



*tomāra ṭhākura*-your Lord; *dekha*-just see; *eta sampatti chāḍi'*-giving so much opulence; *patra*-phala-phula-leaves, fruits and flowers; *lobhe*-for the sake of; *gelā*-went; *puṣpa-bāḍī*-to the flower garden of Guṇḍicā.



TRANSLATION



"Then the maidservants of the goddess of fortune said to the servants of Lord Jagannātha, 'Why did your Lord Jagannātha abandon the great opulence of the goddess of fortune and, for the sake of a few leaves, fruits and flowers, go see the flower garden of Śrīmatī Rādhārāṇī?





TEXT 208





ei karma kare kāhāṅ vidagdha-śiromaṇi?



lakṣmīra agrete nija prabhure deha' āni' "



SYNONYMS



*ei*-this; *karma*-work; *kare*-does; *kāhāṅ*-where; *vidagdha-śiromaṇi*-the chief of all experts; *lakṣmīra*-of the goddess of fortune; *agrete*-in front; *nija*-your own; *prabhure*-master; *deha'*-present; *āni'*-bringing.



TRANSLATION



" 'Your master is so expert at everything, but why does He do such things? Please bring your master before the goddess of fortune.'





TEXT 209





eta bali' mahā-lakṣmīra saba dāsī-gaṇe



kaṭi-vastre bāndhi' āne prabhura nija-gaṇe



SYNONYMS



*eta bali'*-saying this; *mahā-lakṣmīra*-of the goddess of fortune; *saba*-all; *dāsī*-gaṇe-maidservants; *kaṭi-vastre*-by their waist clothes; *bāndhi'*-binding; *āne*-bring; *prabhura*-of Jagannātha; *nija*-gaṇe-personal servants.



TRANSLATION



"In this way all the maidservants of the goddess of fortune arrested the servants of Jagannātha, bound them around the waist and brought them before the goddess of fortune.





TEXT 210





lakṣmīra caraṇe āni' karāya praṇati



dhana-daṇḍa laya, āra karāya minati



SYNONYMS



*lakṣmīra caraṇe*-at the lotus feet of the goddess of fortune; *āni'*-bringing; *karāya praṇati*-made to bow down; *dhana*-daṇḍa laya-take a fine; *āra*-also; *karāya*-make them perform; *minati*-submission.



TRANSLATION



"When all the maidservants brought Lord Jagannātha's servants before the lotus feet of the goddess of fortune, the Lord's servants were fined and forced to submit.





TEXT 211





rathera upare kare daṇḍera tāḍana



cora-prāya kare jagannāthera sevaka-gaṇa



SYNONYMS



*rathera upare*-on the car; *kare*-do; *daṇḍera tāḍana*-chastisement by sticks; *cora*-prāya-almost like thieves; *kare*-they treated; *jagannāthera*-of Lord Jagannātha; *sevaka-gaṇa*-the personal servants.



TRANSLATION



"All the maidservants began to beat the Ratha car with sticks, and they treated the servants of Lord Jagannātha almost like thieves.





TEXT 212





saba bhṛtya-gaṇa kahe,-yoḍa kari' hāta



'kāli āni diba tomāra āge jagannātha,



SYNONYMS



*saba bhṛtya-gaṇa kahe*-all the servants said; *yoḍa kari' hāta*-folding the hands; *kāli*-tomorrow; *āni*-bringing; *diba*-we shall give; *tomāra*-of you; *āge*-in front; *jagannātha*-Lord Jagannātha.



TRANSLATION



"Finally all of Lord Jagannātha's servants submitted to the goddess of fortune with folded hands, assuring her that they would bring Lord Jagannātha before her the very next day.





TEXT 213





tabe śānta hañā lakṣmī yāya nija ghara



āmāra lakṣmīra sampad-vākya-agocara



SYNONYMS



*tabe*-then; *śānta hañā*-being pacified; *lakṣmī*-the goddess of fortune; *yāya*-goes back; *nija ghara*-to her own apartment; *āmāra*-my; *lakṣmīra*-of the goddess of fortune; *sampad*-the opulence; *vākya*-agocara-beyond description.



TRANSLATION



"Being thus pacified, the goddess of fortune returned to her apartment. Just see! My goddess of fortune is opulent beyond all description."





TEXT 214





dugdha āuṭi' dadhi mathe tomāra gopī-gaṇe



āmāra ṭhākurāṇī vaise ratna-siṁhāsane



SYNONYMS



*dugdha āuṭi'*-boiling milk; *dadhi*-into yogurt; *mathe*-churn; *tomāra*-your; *gopī*-gaṇe-gopīs; *āmāra*-my; *ṭhākurāṇī*-mistress; *vaise*-sits down; *ratna*-siṁhāsane-on a throne of gems.



TRANSLATION



Śrīvāsa Ṭhākura continued to address Svarūpa Dāmodara: "Your gopīs are engaged in boiling milk and churning it to turn it into yogurt, but my mistress, the goddess of fortune, sits on a throne made of jewels and gems."





TEXT 215





nārada-prakṛti śrīvāsa kare parihāsa



śuni' hāse mahāprabhura yata nija-dāsa



SYNONYMS



*nārada*-prakṛti-with the nature of Nārada Muni; śrīvāsa-Śrīvāsa Ṭhākura; *kare*-does; *parihāsa*-joking; *śuni'*-hearing; *hāse*-smile; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *yata*-all; *nija*-dāsa-personal servants.



TRANSLATION



Śrīvāsa Ṭhākura, who was enjoying the mood of Nārada Muni, thus made jokes. Hearing him, all the personal servants of Śrī Caitanya Mahāprabhu began to smile.





TEXT 216





prabhu kahe,-śrīvāsa, tomāte nārada-svabhāva



aiśvarya-bhāve tomāte, īśvara-prabhāva



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu says; *śrīvāsa*-My dear Śrīvāsa; *tomāte*-in you; *nārada-svabhāva*-the nature of Nārada; *aiśvarya-bhāve*-the mood of full opulence; *tomāte*-in you; *īśvara-prabhāva*-the power of the Lord.



TRANSLATION



Śrī Caitanya Mahāprabhu then told Śrīvāsa Ṭhākura, "My dear Śrīvāsa, your nature is exactly like that of Nārada Muni. The Supreme Personality of Godhead's opulence is having a direct influence upon you.





TEXT 217





iṅho dāmodara-svarūpa-śuddha-vrajavāsī



aiśvarya nā jāne iṅho śuddha-preme bhāsi'



SYNONYMS



*iṅho*-here; *dāmodara*-svarūpa-Svarūpa Dāmodara Gosvāmī; *śuddha-vraja-vāsī*-a pure inhabitant of Vṛndāvana; *aiśvarya nā jāne*-he does not know opulence; *iṅho*-he; *śuddha-preme*-in pure devotional service; *bhāsi'*-floating.



TRANSLATION



"Svarūpa Dāmodara is a pure devotee of Vṛndāvana. He does not even know what opulence is, for he is simply absorbed in pure devotional service."





TEXT 218





svarūpa kahe,-śrīvāsa, śuna sāvadhāne



vṛndāvana-sampad tomāra nāhi paḍe mane?



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara said; *śrīvāsa*-my dear Śrīvāsa; *śuna sāvadhāne*-carefully please hear; *vṛndāvana-sampad*-the opulence of Vṛndāvana; *tomāra*-your; *nāhi*-not; *paḍe*-falls; *mane*-in the mind.



TRANSLATION



Svarūpa Dāmodara then retorted, "My dear Śrīvāsa, please hear me with attention. You have forgotten the transcendental opulence of Vṛndāvana.





TEXT 219





vṛndāvane sāhajika ye sampat-sindhu



dvārakā-vaikuṇṭha-sampat-tāra eka bindu



SYNONYMS



*vṛndāvane*-at Vṛndāvana; *sāhajika*-natural; *ye*-whatever; *sampat*-sindhu-ocean of opulence; *dvārakā*-of Dvārakā; *vaikuṇṭha-sampat*-all the opulence of the spiritual world; *tāra*-of that; *eka bindu*-one drop.



TRANSLATION



"The natural opulence of Vṛndāvana is just like an ocean. The opulence of Dvārakā and Vaikuṇṭha is not even to be compared to a drop.





TEXT 220





parama puruṣottama svayaṁ bhagavān



kṛṣṇa yāhāṅ dhanī tāhāṅ vṛndāvana-dhāma



SYNONYMS



*parama puruṣa-uttama*-the Supreme Personality of Godhead; *svayam bhagavān*-personally the Lord; *kṛṣṇa*-Lord Kṛṣṇa; *yāhāṅ*-where; *dhanī*-actually opulent; *tāhāṅ*-there; *vṛndāvana*-dhāma-Vṛndāvana-dhāma.



TRANSLATION



"Śrī Kṛṣṇa is the Supreme Personality of Godhead full of all opulences, and His complete opulences are exhibited only in Vṛndāvana-dhāma.





TEXT 221





cintāmaṇi-maya bhūmi ratnera bhavana



cintāmaṇi-gaṇa dāsī-caraṇa-bhūṣaṇa



SYNONYMS



*cintāmaṇi*-maya-made of transcendental touchstone; *bhūmi*-the ground; *ratnera*-of gems; *bhavana*-the original source; *cintāmaṇi*-gaṇa-such touchstones; *dāsī*-caraṇa-bhūṣaṇa-foot decorations of the maidservants of Vṛndāvana.



TRANSLATION



"Vṛndāvana-dhāma is made of transcendental touchstone. Its entire surface is the source of all valuable jewels, and the cintāmaṇi stone is used to decorate the lotus feet of the maidservants of Vṛndāvana.





TEXT 222





kalpavṛkṣa-latāra-yāhāṅ sāhajika-vana



puṣpa-phala vinā keha nā māge anya dhana



SYNONYMS



*kalpa-vṛkṣa-latāra*-of creepers and kalpa-vṛkṣa, or desire trees; *yāhāṅ*-where; *sāhajika*-vana-natural forest; *puṣpa*-phala vinā-except for fruits and flowers; *keha*-anyone; *nā māge*-does not want; *anya*-any other; *dhana*-riches.



TRANSLATION



"Vṛndāvana is a natural forest of desire trees and creepers, and the inhabitants do not want anything but the fruits and flowers of those desire trees.





TEXT 223





ananta kāma-dhenu tāhāṅ phire vane vane



dugdha-mātra dena, keha nā māge anya dhane



SYNONYMS



*ananta*-unlimited; *kāma*-dhenu-cows that can fulfill all desires; *tāhāṅ*-there; *phire*-graze; *vane vane*-from forest to forest; *dugdha*-mātra dena-deliver milk only; *keha*-anyone; *nā*-not; *māge*-wants; *anya dhane*-any other riches.



TRANSLATION



"In Vṛndāvana there are cows that fulfill all desires [kāma-dhenus], and their number is unlimited. They graze from forest to forest and deliver only milk. The people want nothing else.





TEXT 224





sahaja lokera kathā-yāhāṅ divya-gīta



sahaja gamana kare,-yaiche nṛtya-pratīta



SYNONYMS



*sahaja lokera kathā*-the talks of all the plain people; *yāhāṅ*-where; *divya*-gīta-transcendental music; *sahaja gamana*-natural walking; *kare*-they do; *yaiche*-like; *nṛtya*-pratīta-appearing like dancing.



TRANSLATION



"In Vṛndāvana, the natural speech of the people sounds like music, and their natural motion resembles a dance.





TEXT 225





sarvatra jala-yāhāṅ amṛta-samāna



cid-ānanda jyotiḥ svādya-yāhāṅ mūrtimān



SYNONYMS



*sarvatra*-everywhere; *jala*-the water; *yāhāṅ*-where; *amṛta*-samāna-equal to nectar; *cit-ānanda*-transcendental bliss; *jyotiḥ*-effulgence; *svādya*-perceived; *yāhāṅ*-where; *mūrtimān*-assuming a form.



TRANSLATION



"The water in Vṛndāvana is nectar, and the brahmajyoti effulgence, which is full of transcendental bliss, is directly perceived there in its form.





TEXT 226





lakṣmī jini' guṇa yāhāṅ lakṣmīra samāja



kṛṣṇa-vaṁśī kare yāhāṅ priya-sakhī-kāya



SYNONYMS



*lakṣmī*-the goddess of fortune; *jini'*-conquering; *guṇa*-qualities; *yāhāṅ*-where; *lakṣmīra samāja*-the society of the gopīs; *kṛṣṇa-vaṁśī*-Lord Śrī Kṛṣṇa's flute; *kare*-in His hand; *yāhāṅ*-where; *priya-sakhī-kāya*-a dear companion.



TRANSLATION



"The gopīs there are also goddesses of fortune, and they surpass the goddess of fortune who abides in Vaikuṇṭha. In Vṛndāvana, Lord Kṛṣṇa is always playing His transcendental flute, which is His dear companion.





TEXT 227





śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ kalpa-taravo



drumā bhūmiś cintāmaṇi-gaṇa-mayī toyam amṛtam



kathā gānaṁ nāṭyaṁ gamanam api vaṁśī priya-sakhī



cid-ānandaṁ jyotiḥ param api tad āsvādyam api ca



SYNONYMS



*śriyaḥ*-the goddess of fortune; *kāntāḥ*-the damsels; *kāntaḥ*-the enjoyer; *parama-puruṣaḥ*-the Supreme Personality of Godhead; *kalpa*-taravaḥ-desire trees; *drumāḥ*-all the trees; *bhūmiḥ*-the land; *cintāmaṇi*-gaṇa-mayī-made of the transcendental touchstone jewel; *toyam*-the water; *amṛtam*-nectar; *kathā*-talking; *gānam*-song; *nāṭyam*-dancing; *gamanam*-walking; *api*-also; *vaṁśī*-the flute; *priya*-sakhī-constant companion; *cit-ānandam*-transcendental bliss; *jyotiḥ*-effulgence; *param*-the supreme; *api*-also; *tat*-that; *āsvādyam*-everywhere perceived; *api ca*-also.



TRANSLATION



" 'The damsels of Vṛndāvana, the gopīs, are super goddesses of fortune. The enjoyer in Vṛndāvana is the Supreme Personality of Godhead Kṛṣṇa. The trees there are all wish-fulfilling trees, and the land is made of transcendental touchstone. The water is all nectar, the talking is singing, the walking is dancing, and the constant companion of Kṛṣṇa is His flute. The effulgence of transcendental bliss is experienced everywhere. Therefore Vṛndāvana-dhāma is the only relishable abode.'



PURPORT



This is a quotation from Brahma-saṁhitā (5.56).





TEXT 228





cintāmaṇiś caraṇa-bhūṣaṇam aṅganānāṁ



śṛṅgāra-puṣpa-taravas taravaḥ surāṇām



vṛndāvane vraja-dhanaṁ nanu kāma-dhenu-



vṛndāni ceti sukha-sindhur aho vibhūtiḥ



SYNONYMS



*cintāmaṇiḥ*-transcendental touchstone; *caraṇa*-of the lotus feet; *bhūṣaṇam*-the ornament; *aṅganānām*-of all the women of Vṛndāvana; *śṛṅgāra*-for dressing; *puṣpa-taravaḥ*-the flower trees; *taravaḥ*-the trees; *surāṇām*-of the demigods (desire trees); *vṛndāvane*-at Vṛndāvana; *vraja-dhanam*-the special wealth of the inhabitants of Vraja; *nanu*-certainly; *kāma-dhenu*-of kāma-dhenu cows that can deliver unlimited milk; *vṛndāni*-groups; *ca*-and; *iti*-thus; *sukha-sindhuḥ*-the ocean of happiness; *aho*-oh, how much; *vibhūtiḥ*-opulence.



TRANSLATION



" 'The anklets on the damsels of Vraja-bhūmi are made of cintāmaṇi stone. The trees are wish-fulfilling trees, and they produce flowers with which the gopīs decorate themselves. There are also wish-fulfilling cows [kāma dhenus], which deliver unlimited quantities of milk. These cows constitute the wealth of Vṛndāvana. Thus Vṛndāvana's opulence is blissfully exhibited.' "



PURPORT



This is a verse written by Bilvamaṅgala Ṭhākura.





TEXT 229





śuni' premāveśe nṛtya kare śrīnivāsa



kakṣa-tāli bājāya, kare aṭṭa-aṭṭa hāsa



SYNONYMS



*śuni'*-hearing; *prema-āveśe*-in ecstatic love; *nṛtya*-dancing; *kare*-does; śrīnivāsa-Śrīvāsa Ṭhākura; *kakṣa*-tāli-his armpits with his palms; *bājāya*-sounds; *kare*-does; *aṭṭa-aṭṭa hāsa*-very loud laughing.



TRANSLATION



Śrīvāsa then began to dance in ecstatic love. He vibrated sounds by slapping his armpits with the palms of his hands, and he laughed very loudly.





TEXT 230





rādhāra śuddha-rasa prabhu āveśe śunila



sei rasāveśe prabhu nṛtya ārambhila



SYNONYMS



*rādhāra*-of Śrīmatī Rādhārāṇī; *śuddha*-rasa-pure transcendental mellows; *prabhu*-Śrī Caitanya Mahāprabhu; *āveśe śunila*-heard with great ecstasy; *sei*-that; *rasa-āveśe*-in absorption in ecstatic love; *prabhu*-Śrī Caitanya Mahāprabhu; *nṛtya ārambhila*-began dancing.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu heard these discussions about the pure transcendental mellow of Śrīmatī Rādhārāṇī. Absorbed in transcendental ecstasy, the Lord began to dance.





TEXT 231





rasāveśe prabhura nṛtya, svarūpera gāna



'bala' 'bala' bali' prabhu pāte nija-kāṇa



SYNONYMS



*rasa-āveśe*-in ecstatic mellows; *prabhura*-of Śrī Caitanya Mahāprabhu; *nṛtya*-the dancing; *svarūpera gāna*-and singing by Svarūpa Dāmodara; *bala bala*-go on speaking, go on speaking; *bali'*-saying; *prabhu*-Śrī Caitanya Mahāprabhu; *pāte*-extends; *nija*-kāṇa-own ear.



TRANSLATION



While Śrī Caitanya Mahāprabhu was dancing in ecstatic love and Svarūpa Dāmodara was singing, the Lord said, "Go on singing! Go on singing!" The Lord then extended His own ears.





TEXT 232





vraja-rasa-gīta śuni' prema uthalila



puruṣottama-grāma prabhu preme bhāsāila



SYNONYMS



*vraja*-rasa-gīta-songs about the mellows of Vṛndāvana-dhāma; *śuni'*-hearing; *prema*-transcendental bliss; *uthalila*-awakened; *puruṣottama-grāma*-the place known as Puruṣottama, Jagannātha Purī; *prabhu*-Śrī Caitanya Mahāprabhu; *preme*-with ecstatic love; *bhāsāila*-inundated.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu's ecstatic love was awakened by hearing the songs of Vṛndāvana. In this way He inundated Puruṣottama, Jagannātha Purī, with love of Godhead.





TEXT 233





lakṣmī-devī yathā-kāle gelā nija-ghara



prabhu nṛtya kare, haila tṛtīya prahara



SYNONYMS



*lakṣmī-devī*-the goddess of fortune; *yathā-kāle*-in due course of time; *gelā*-returned; *nija-ghara*-to her apartment; *prabhu*-Śrī Caitanya Mahāprabhu; *nṛtya kare*-dances; *haila*-there arrived; *tṛtīya prahara*-the third period of the day, the afternoon.



TRANSLATION



Finally the goddess of fortune returned to her apartment. In due course of time, as Śrī Caitanya Mahāprabhu was dancing, afternoon arrived.





TEXT 234





cāri sampradāya gāna kari' bahu śrānta haila



mahāprabhura premāveśa dviguṇa bāḍila



SYNONYMS



*cāri sampradāya*-four groups of saṅkīrtana parties; *gāna kari'*-after singing; *bahu*-much; *śrānta haila*-were fatigued; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *prema-āveśa*-the ecstatic love; *dvi*-guṇa-twofold; *bāḍila*-increased.



TRANSLATION



After much singing, all four saṅkīrtana parties grew fatigued, but Śrī Caitanya Mahāprabhu's ecstatic love increased twofold.





TEXT 235





rādhā-premāveśe prabhu hailā sei mūrti



nityānanda dūre dekhi' karilena stuti



SYNONYMS



*rādhā-prema-āveśe*-in ecstatic love of Śrīmatī Rādhārāṇī; *prabhu*-Śrī Caitanya Mahāprabhu; *hailā*-became; *sei mūrti*-exactly that same form; *nityānanda*-Lord Nityānanda; *dūre dekhi'*-seeing from a distant place; *karilena stuti*-offered prayers.



TRANSLATION



While dancing absorbed in Śrīmatī Rādhārāṇī's ecstatic love, Śrī Caitanya Mahāprabhu appeared in Her very form. Seeing this from a distant place, Nityānanda Prabhu offered prayers.





TEXT 236





nityānanda dekhiyā prabhura bhāvāveśa



nikaṭe nā āise, rahe kichu dūra-deśa



SYNONYMS



*nityānanda*-Lord Nityānanda; *dekhiyā*-seeing; *prabhura*-of Śrī Caitanya Mahāprabhu; *bhāva-āveśa*-the ecstatic love; *nikaṭe*-nearby; *nā āise*-does not come; *rahe*-keeps; *kichu*-a little; *dūra*-deśa-far away.



TRANSLATION



Seeing the ecstatic love of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu did not approach but remained a little distance away.





TEXT 237





nityānanda vinā prabhuke dhare kon jana



prabhura āveśa nā yāya, nā rahe kīrtana



SYNONYMS



*nityānanda vinā*-except for Nityānanda Prabhu; *prabhuke*-Śrī Caitanya Mahāprabhu; *dhare*-can catch; *kon jana*-what person; *prabhura*-of Śrī Caitanya Mahāprabhu; *āveśa*-the ecstasy; *nā yāya*-does not go away; *nā rahe*-could not be continued; *kīrtana*-kīrtana.



TRANSLATION



Only Nityānanda Prabhu could catch Śrī Caitanya Mahāprabhu, but the ecstatic mood of the Lord would not stop. At the same time, kīrtana could not be continued.





TEXT 238





bhaṅgi kari' svarūpa sabāra śrama jānāila



bhakta-gaṇera śrama dekhi' prabhura bāhya haila



SYNONYMS



*bhaṅgi kari'*-showing an indication; *svarūpa*-Svarūpa Dāmodara; *sabāra*-of everyone; *śrama*-the fatigue; *jānāila*-made known; *bhakta-gaṇera*-of the devotees; *śrama*-the fatigue; *dekhi'*-seeing; *prabhura*-Śrī Caitanya Mahāprabhu; *bāhya haila*-become externally conscious.



TRANSLATION



Svarūpa Dāmodara then informed the Lord that all the devotees were fatigued. Seeing this situation, Śrī Caitanya Mahāprabhu came to His external senses.





TEXT 239





saba bhakta lañā prabhu gelā puṣpodyāne



viśrāma kariyā kailā mādhyāhnika snāne



SYNONYMS



*saba bhakta lañā*-with all the devotees; *prabhu*-Śrī Caitanya Mahāprabhu; *gelā*-went; *puṣpa-udyāne*-in the flower garden; *viśrāma kariyā*-resting; *kailā*-performed; *mādhyāhnika snāne*-bath in the afternoon.



TRANSLATION



Śrī Caitanya Mahāprabhu then entered the flower garden with all His devotees. After resting there for some time, He finished His afternoon bath.





TEXT 240





jagannāthera prasāda āila bahu upahāra



lakṣmīra prasāda āila vividha prakāra



SYNONYMS



*jagannāthera prasāda*-the prasāda offered to Jagannātha; *āila*-arrived; *bahu*-many; *upahāra*-offerings; *lakṣmīra prasāda*-food offered to Lakṣmīdevī; *āila*-arrived; *vividha prakāra*-all varieties.



TRANSLATION



Then there arrived in large quantities a variety of food that had been offered to Śrī Jagannātha and a variety that had been offered to the goddess of fortune.





TEXT 241





sabā lañā nānā-raṅge karilā bhojana



sandhyā snāna kari' kaila jagannātha daraśana



SYNONYMS



*sabā lañā*-with all the devotees; *nānā-raṅge*-in great jubilation; *karilā bhojana*-took the prasāda; *sandhyā snāna kari'*-after taking an evening bath; *kaila*-made; *jagannātha daraśana*-visit to Lord Jagannātha.



TRANSLATION



Śrī Caitanya Mahāprabhu finished His afternoon lunch, and after His evening bath, He went to see Lord Jagannātha.





TEXT 242





jagannātha dekhi' karena nartana-kīrtana



narendre jala-krīḍā kare lañā bhakta-gaṇa



SYNONYMS



*jagannātha*-Lord Jagannātha; *dekhi'*-after seeing; *karena*-performs; *nartana*-kīrtana-chanting and dancing; *narendre*-in the lake known as Narendrasarovara; *jala*-krīḍā-sporting in the water; *kare*-performs; *lañā bhakta*-gaṇa-with the devotees.



TRANSLATION



As soon as He saw Lord Jagannātha, Śrī Caitanya Mahāprabhu began to chant and dance. Afterward, accompanied by His devotees, the Lord enjoyed sporting in the lake called Narendra-sarovara.





TEXT 243





udyāne āsiyā kaila vana-bhojana



ei-mata krīḍā kaila prabhu aṣṭa-dina



SYNONYMS



*udyāne*-to the garden; *āsiyā*-coming; *kaila*-performed; *vana*-bhojana-picnic in the forest; *ei-mata*-in this way; *krīḍā*-pastimes; *kaila*-performed; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *aṣṭa*-dina-constantly for eight days.



TRANSLATION



Then, entering the flower garden, Śrī Caitanya Mahāprabhu took His meal. In this way He continuously performed all kinds of pastimes for eight days.





TEXT 244





āra dine jagannāthera bhitara-vijaya



rathe caḍi' jagannātha cale nijālaya



SYNONYMS



*āra dine*-on the next day; *jagannāthera*-of Lord Jagannātha; *bhitara*-vijaya-coming out from inside the temple; *rathe caḍi'*-riding on the car; *jagannātha*-Lord Jagannātha; *cale*-returns; *nija-ālaya*-to His own home.



TRANSLATION



The next day Lord Jagannātha came out from the temple and, riding on the car, returned to His own abode.





TEXT 245





pūrvavat kaila prabhu lañā bhakta-gaṇa



parama ānande karena nartana-kīrtana



SYNONYMS



*pūrva*-vat-as previously; *kaila*-did; *prabhu*-Śrī Caitanya Mahāprabhu; *lañā*-taking; *bhakta-gaṇa*-all the devotees; *parama ānande*-in great pleasure; *karena*-performs; *nartana*-kīrtana-chanting and dancing.



TRANSLATION



As previously, Śrī Caitanya Mahāprabhu and His devotees again chanted and danced with great pleasure.





TEXT 246





jagannāthera punaḥ pāṇḍu-vijaya ha-ila



eka guṭi paṭṭa-ḍorī tāṅhā ṭuṭi' gela



SYNONYMS



*jagannāthera*-of Lord Jagannātha; *punaḥ*-again; *pāṇḍu-vijaya*-the function of carrying the Lord; *ha*-ila-there was; *eka guṭi*-one bunch; *paṭṭa-ḍorī*-ropes of silk; *tāṅhā*-there; *ṭuṭi' gela*-broke.



TRANSLATION



During the Pāṇḍu-vijaya, Lord Jagannātha was carried, and while He was being carried, a bunch of silken ropes broke.





TEXT 247





pāṇḍu-vijayera tuli phāṭi-phuṭi yāya



jagannāthera bhare tulā uḍiyā palāya



SYNONYMS



*pāṇḍu-vijayera*-of the ceremony of Pāṇḍu-vijaya; *tuli*-batches of cotton; *phāṭi*-phuṭi yāya-become broken; *jagannāthera bhare*-by the weight of Lord Jagannātha; *tulā*-the cotton; *uḍiyā palāya*-floats in the air.



TRANSLATION



When the Jagannātha Deity is carried, at intervals He is placed on cotton pads. When the ropes broke, the cotton pads also broke due to the weight of Lord Jagannātha, and the cotton floated in the air.





TEXT 248





kulīna-grāmī rāmānanda, satyarāja khāṅna



tāṅre ājñā dila prabhu kariyā sammāna



SYNONYMS



*kulīna-grāmī*-the inhabitants of the village known as Kulīna-grāma; *rāmānanda*-Rāmānanda; *satyarāja khāṅna*-Satyarāja Khān; *tāṅre*-to them; *ājñā dila*-gave an order; *prabhu*-Śrī Caitanya Mahāprabhu; *kariyā sammāna*-showing great respect.



TRANSLATION



Rāmānanda and Satyarāja Khān were present from Kulīna-grāma, and Śrī Caitanya Mahāprabhu, with great respect, gave them the following orders.





TEXT 249





ei paṭṭa-ḍorīra tumi hao yajamāna



prati-vatsara ānibe 'ḍorī' kariyā nirmāṇa



SYNONYMS



*ei paṭṭa-ḍorīra*-of these paṭṭa-ḍorīs, silken ropes; *tumi*-you; *hao*-become; *yajamāna*-the worshipers; *prati*-vatsara-every year; *ānibe*-you must bring; *ḍorī*-ropes; *kariyā nirmāṇa*-manufacturing.



TRANSLATION



Śrī Caitanya Mahāprabhu ordered Rāmānanda and Satyarāja Khān to become the worshipers of these ropes and every year bring silken ropes from their village.



PURPORT



It is understood that silken rope was being manufactured by the local inhabitants of Kulīna-grāma; therefore Śrī Caitanya Mahāprabhu asked Rāmānanda Vasu and Satyarāja Khān to get ropes every year for Lord Jagannātha's service.





TEXT 250





eta bali' dila tāṅre chiṇḍā paṭṭa-ḍorī



ihā dekhi' karibe ḍorī ati dṛḍha kari'



SYNONYMS



*eta bali'*-saying this; *dila*-delivered; *tāṅre*-to them; *chiṇḍā*-broken; *paṭṭa-ḍorī*-silken ropes; *ihā dekhi'*-seeing this; *karibe*-you must make; *ḍorī*-the ropes; *ati*-very much; *dṛḍha kari'*-making strong.



TRANSLATION



After telling them this, Śrī Caitanya Mahāprabhu showed them the broken silken ropes, saying, "Just look at this sample. You must make ropes that are much stronger."





TEXT 251





ei paṭṭa-ḍorīte haya 'śeṣa'-adhiṣṭhāna



daśa-mūrti hañā yeṅho seve bhagavān



SYNONYMS



*ei paṭṭa-ḍorīte*-in this rope; *haya*-there is; *śeṣa-adhiṣṭhāna*-the abode of Śeṣa Nāga; *daśa*-mūrti hañā-expanding into ten forms; *yeṅho*-who; *seve*-worships; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



Śrī Caitanya Mahāprabhu then informed Rāmānanda and Satyarāja Khān that this rope was the abode of Lord Śeṣa, who expands Himself into ten forms and serves the Supreme Personality of Godhead.



PURPORT



For a description of Śeṣa Nāga, refer to *Ādi-līlā* (5.123-124).





TEXT 252





bhāgyavān satyarāja vasu rāmānanda



sevā-ājñā pāñā haila parama-ānanda



SYNONYMS



*bhāgyavān*-very fortunate; *satyarāja*-Satyarāja; *vasu rāmānanda*-Rāmānanda Vasu; *sevā-ājñā*-order for service; *pāñā*-getting; *haila*-became; *parama*-supremely; *ānanda*-happy.



TRANSLATION



After receiving orders from the Lord for the rendering of service, the fortunate Satyarāja and Rāmānanda Vasu were highly pleased.





TEXT 253





prati vatsara guṇḍicāte bhakta-gaṇa-saṅge



paṭṭa-ḍorī lañā āise ati baḍa raṅge



SYNONYMS



*prati vatsara*-every year; *guṇḍicāte*-to the Guṇḍicā temple cleansing ceremony; *bhakta*-gaṇa-saṅge-with other devotees; *paṭṭa-ḍorī*-silken rope; *lañā*-taking; *āise*-came; *ati*-extremely; *baḍa*-great; *raṅge*-with pleasure.



TRANSLATION



Every year thereafter, when the Guṇḍicā temple was being cleansed, Satyarāja and Rāmānanda Vasu would come with other devotees and with great pleasure bring silken rope.





TEXT 254





tabe jagannātha yāi' vasilā siṁhāsane



mahāprabhu ghare āilā lañā bhakta-gaṇe



SYNONYMS



*tabe*-thereafter; *jagannātha*-Lord Jagannātha; *yāi'*-going; *vasilā*-sat; *siṁhāsane*-on His throne; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *ghare*-to His residence; *āilā*-went back; *lañā*-taking; *bhakta-gaṇe*-the devotees.



TRANSLATION



Thus Lord Jagannātha returned to His temple and sat on His throne while Śrī Caitanya Mahāprabhu returned to His residence with His devotees.





TEXT 255





ei-mata bhakta-gaṇe yātrā dekhāila



bhakta-gaṇa lañā vṛndāvana-keli kaila



SYNONYMS



*ei-mata*-in this way; *bhakta-gaṇe*-to all the devotees; *yātrā*-the Ratha-yātrā festival; *dekhāila*-showed; *bhakta-gaṇa*-the devotees; *lañā*-with; *vṛndāvana*-keli-pastimes of Vṛndāvana; *kaila*-performed.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu showed the Ratha-yātrā ceremony to His devotees and performed the Vṛndāvana pastimes with them.





TEXT 256





caitanya-gosāñira līlā-ananta, apāra



'sahasra-vadana' yāra nāhi pāya pāra



SYNONYMS



*caitanya-gosāñira*-of Lord Śrī Caitanya Mahāprabhu; *līlā*-the pastimes; *ananta*-unlimited; *apāra*-without end; *sahasra-vadana*-Lord Śeṣa, who has thousands of hoods; *yāra*-of which; *nāhi*-not; *pāya*-gets; *pāra*-the limit.



TRANSLATION



The pastimes of Lord Caitanya are unlimited and endless. Even Sahasravadana, Lord Śeṣa, cannot reach the limits of His pastimes.





TEXT 257





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Fourteenth Chapter, describing the Herā-pañcamī-yātrā.





Chapter 15



The Lord Accepts Prasāda at the House of Sārvabhauma Bhaṭṭācārya



The following summary of this chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. After the Ratha-yātrā festival, Śrī Advaita Ācārya Prabhu worshiped Śrī Caitanya Mahāprabhu with flowers and tulasī. Śrī Caitanya Mahāprabhu, in return, worshiped Advaita Ācārya with the flowers and tulasī that remained on the offered plate and said a mantra, yo 'si so 'si ("What You are, You are"). Then Advaita Ācārya Prabhu invited Śrī Caitanya Mahāprabhu for prasāda. When Lord Śrī Caitanya Mahāprabhu and His devotees performed the Nandotsava ceremony, the Lord personally dressed Himself as a cowherd boy. Thus the ceremony was very jubilant. Then the Lord and His devotees observed Vijayādaśamī, the day of victory when Lord Rāmacandra conquered Laṅkā. The devotees all became soldiers of Lord Rāmacandra, and Śrī Caitanya Mahāprabhu, in the ecstasy of Hanumān, manifested various transcendentally blissful activities. Thereafter, the Lord and His devotees observed various other ceremonies.



Śrī Caitanya Mahāprabhu then asked all the devotees to return to Bengal. Lord Śrī Caitanya Mahāprabhu sent Nityānanda Prabhu to Bengal for preaching and also sent Rāmadāsa, Gadādhara dāsa and several other devotees with Him. Then Śrī Caitanya Mahāprabhu, with great humility, sent some Jagannātha prasāda and a cloth from Lord Jagannātha to His mother through Śrīvāsa Ṭhākura. When the Lord bade farewell to Rāghava Paṇḍita, Vāsudeva Datta, the residents of Kulīnagrāma and other devotees, He praised them for their transcendental qualities. Rāmānanda Vasu and Satyarāja Khān asked some questions, and Lord Śrī Caitanya Mahāprabhu instructed them that all householder devotees must engage themselves in the service of Vaiṣṇavas exclusively devoted to chanting the holy name of the Lord. He also directed the Vaiṣṇavas from Khaṇḍa, instructed Sārvabhauma Bhaṭṭācārya and Vidyā-vācaspati, and praised Murāri Gupta for his firm faith in the lotus feet of Lord Rāmacandra. Considering the humble prayer of Vāsudeva Datta, He established that Lord Śrī Kṛṣṇa is qualified to deliver all the conditioned souls.



Thereafter, when Śrī Caitanya Mahāprabhu was accepting prasāda at the house of Sārvabhauma Bhaṭṭācārya, Sārvabhauma's son-in-law, Amogha, created trouble in the family with his criticisms. The following morning, he was attacked by the disease of visūcikā (cholera). Lord Śrī Caitanya Mahāprabhu very kindly saved him from death and enlivened him in chanting the holy name of Lord Kṛṣṇa.





TEXT 1





sārvabhauma-gṛhe bhuñjan



sva-nindakam amoghakam



aṅgīkurvan sphuṭāṁ cakre



gauraḥ svāṁ bhakta-vaśyatām



SYNONYMS



*sārvabhauma*-gṛhe-at the house of Sārvabhauma Bhaṭṭācārya; *bhuñjan*-while eating; *sva-nindakam*-a person who was criticizing Him; *amoghakam*-named Amogha; *aṅgīkurvan*-accepting; *sphuṭām*-manifested; *cakre*-made; *gauraḥ*-Lord Śrī Caitanya Mahāprabhu; *svām*-His; *bhakta*-vaśyatām-obligation to His devotees.



TRANSLATION



While Śrī Caitanya Mahāprabhu was accepting prasāda at the house of Sārvabhauma Bhaṭṭācārya, Amogha criticized Him. At that time the Lord also showed how much He was obliged to His devotees.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-unto Nityānanda Prabhu; *jaya advaita-candra*-all glories to Advaita Prabhu; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Advaitacandra! And all glories to all the devotees of Lord Caitanya!





TEXT 3





jaya śrī-caitanya-caritāmṛta-śrotā-gaṇa



caitanya-caritāmṛta--yāṅra prāṇa-dhana



SYNONYMS



*jaya*-all glories; *śrī-caitanya-caritāmṛta-śrotā-gaṇa*-to the listeners of Śrī Caitanya-caritāmṛta; *caitanya*-caritāmṛta-Caitanya-caritāmṛta; *yāṅra*-of whom; *prāṇa-dhana*-the life and soul.



TRANSLATION



All glories to the listeners of Śrī *Caitanya-caritāmṛta* who have accepted it as their life and soul.





TEXT 4





ei-mata mahāprabhu bhakta-gaṇa-saṅge



nīlācale rahi' kare nṛtya-gīta-raṅge



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhakta*-gaṇa-saṅge-with His devotees; *nīlācale rahi'*-staying at Nīlācala, Jagannātha Purī; *kare*-performs; *nṛtya*-gīta-raṅge-chanting and dancing with great pleasure.



TRANSLATION



While Śrī Caitanya Mahāprabhu stayed at Jagannātha Purī, He constantly enjoyed chanting and dancing with His devotees.





TEXT 5





prathamāvasare jagannātha-daraśana



nṛtya-gīta kare daṇḍa-paraṇāma, stavana



SYNONYMS



*prathama-avasare*-in the beginning; *jagannātha*-daraśana-seeing the Deity of Lord Jagannātha; *nṛtya*-gīta kare-performs chanting and dancing; *daṇḍa*-paraṇāma-offering obeisances; *stavana*-offering prayers.



TRANSLATION



In the beginning, Śrī Caitanya Mahāprabhu saw the Deity of Lord Jagannātha in the temple. He offered Him obeisances and prayers and danced and sang before Him.





TEXT 6





'upala-bhoga' lāgile kare bāhire vijaya



haridāsa mili' āise āpana nilaya



SYNONYMS



*upala*-bhoga lāgile-when there is an offering of food known as upala-bhoga; *kare bāhire vijaya*-He remains outside; *haridāsa mili'*-meeting Haridāsa Ṭhākura; *āise*-comes back; *āpana nilaya*-to His residence.



TRANSLATION



After visiting the temple, Śrī Caitanya Mahāprabhu would remain outside during the upala-bhoga offering. He would then go meet Haridāsa Ṭhākura and return to His residence.



PURPORT



At noon, when there was an upala-bhoga offering in a place called bhoga-vardhana-khaṇḍa, Śrī Caitanya Mahāprabhu would go outside the temple. Before going outside, He used to stand near the Garuḍa-stambha column and offer His obeisances and prayers. Afterwards, the Lord would visit Siddha-bakula, where Haridāsa Ṭhākura lived. After visiting with Haridāsa Ṭhākura, the Lord would return to His own place at the abode of Kāśī Miśra.





TEXT 7





ghare vasi' kare prabhu nāma saṅkīrtana



advaita āsiyā kare prabhura pūjana



SYNONYMS



*ghare vasi'*-sitting in His room; *kare*-performs; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *nāma saṅkīrtana*-chanting on beads; *advaita*-Advaita Ācārya; *āsiyā*-coming; *kare*-performs; *prabhura pūjana*-worship of the Lord.



TRANSLATION



Sitting in His room, Śrī Caitanya Mahāprabhu would chant on His beads, and Advaita Prabhu would come there to worship the Lord.





TEXT 8





sugandhi-salile dena pādya, ācamana



sarvāṅge lepaye prabhura sugandhi candana



SYNONYMS



*su*-gandhi-salile-with scented water; *dena*-offers; *pādya*-water for washing the feet; *ācamana*-washing the mouth; *sarva-aṅge*-all over the body; *lepaye*-smears; *prabhura*-of the Lord; *su*-gandhi candana-fragrant sandalwood pulp.



TRANSLATION



While worshiping Śrī Caitanya Mahāprabhu, Advaita Ācārya would offer Him scented water to wash His mouth and feet. Then Advaita Ācārya would smear very fragrant sandalwood pulp all over His body.





TEXT 9





gale mālā dena, māthāya tulasī-mañjarī



yoḍa-hāte stuti kare pade namaskari'



SYNONYMS



*gale*-on the neck; *mālā*-garland; *dena*-offers; *māthāya*-on the head; *tulasī*-mañjarī-flowers of tulasī; *yoḍa*-hāte-with folded hands; *stuti kare*-offers prayers; *pade*-unto the lotus feet; *namaskari'*-offering obeisances.



TRANSLATION



Śrī Advaita Prabhu would also place a flower garland around the Lord's neck and tulasī flowers [mañjarīs] on His head. Then, with folded hands, Advaita Ācārya would offer obeisances and prayers unto the Lord.





TEXT 10





pūjā-pātre puṣpa-tulasī śeṣa ye āchila



sei saba lañā prabhu ācārye pūjila



SYNONYMS



*pūjā*-pātre-on the dish that holds flowers and tulasī; *puṣpa*-tulasī-flowers and tulasī; *śeṣa*-remaining; *ye āchila*-whatever there were; *sei saba*-all of them; *lañā*-taking; *prabhu*-Śrī Caitanya Mahāprabhu; *ācārye pūjila*-worshiped Advaita Ācārya.



TRANSLATION



After being worshiped by Advaita Ācārya, Śrī Caitanya Mahāprabhu would take the dish containing flowers and tulasī and, with whatever paraphernalia remained, would also worship Advaita Ācārya.





TEXT 11





"yo 'si so 'si namo 'stu te" ei mantra paḍe



mukha-vādya kari' prabhu hāsāya ācāryere



SYNONYMS



*yaḥ asi*-whatever You are; *saḥ asi*-so You are; *namaḥ astu te*-I offer My respects unto You; *ei mantra paḍe*-chants this mantra; *mukha-vādya kari'*-making a sound within the mouth; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *hāsāya*-causes to laugh; *ācāryere*-Advaita Ācārya.



TRANSLATION



Śrī Caitanya Mahāprabhu would worship Advaita Ācārya by chanting the mantra, "Whatever You are, You are-but I offer My respects unto You." In addition, the Lord would make some sounds within His mouth that would make Advaita Ācārya laugh.





TEXT 12





ei-mata anyonye karena namaskāra



prabhure nimantraṇa kare ācārya bāra bāra



SYNONYMS



*ei-mata*-in this way; *anyonye*-to one another; *karena*-offer; *namaskāra*-obeisances; *prabhure*-unto Lord Caitanya Mahāprabhu; *nimantraṇa*-invitation; *kare*-does; *ācārya*-Advaita Ācārya; *bāra bāra*-again and again.



TRANSLATION



In this way both Advaita Ācārya and Śrī Caitanya Mahāprabhu would offer Their respectful obeisances unto one another. Then Advaita Ācārya would extend invitations to Śrī Caitanya Mahāprabhu again and again.





TEXT 13





ācāryera nimantraṇa--āścarya-kathana



vistāri' varṇiyāchena dāsa-vṛndāvana



SYNONYMS



*ācāryera nimantraṇa*-the invitation of Advaita Ācārya; *āścarya*-kathana-wonderful story; *vistāri'*-very vividly; *varṇiyāchena*-described; *dāsa*-vṛndāvana-Vṛndāvana dāsa Ṭhākura.



TRANSLATION



Indeed, Śrī Advaita Ācārya's invitation is another wonderful story. It has been very vividly described by Vṛndāvana dāsa Ṭhākura.





TEXT 14





punarukti haya, tāhā nā kailuṅ varṇana



āra bhakta-gaṇa kare prabhure nimantraṇa



SYNONYMS



*punaḥ*-ukti-reputation; *haya*-there is; *tāhā*-that; *nā*-not; *kailuṅ*-I have done; *varṇana*-description; *āra bhakta*-gaṇa-other devotees; *kare*-do; *prabhure*-unto Lord Caitanya Mahāprabhu; *nimantraṇa*-invitation.



TRANSLATION



Since Advaita Ācārya's invitation has been described by Vṛndāvana dāsa Ṭhākura, I shall not repeat the story. However, I shall say that other devotees also extended invitations to Śrī Caitanya Mahāprabhu.





TEXT 15





eka eka dina eka eka bhakta-gṛhe mahotsava



prabhu-saṅge tāhāṅ bhojana kare bhakta saba



SYNONYMS



*eka eka dina*-each and every day; *eka eka bhakta-gṛhe*-in the house of one devotee after another; *mahotsava*-festival; *prabhu*-saṅge-with Lord Śrī Caitanya Mahāprabhu; *tāhāṅ*-there; *bhojana*-lunch; *kare*-accept; *bhakta*-devotees; *saba*-all.



TRANSLATION



Every day one devotee after another would invite Śrī Caitanya Mahāprabhu and the other devotees to lunch and would also hold a festival.





TEXT 16





cāri-māsa rahilā sabe mahāprabhu-saṅge



jagannāthera nānā yātrā dekhe mahā-raṅge



SYNONYMS



*cāri*-māsa-four months; *rahilā*-remain; *sabe*-all the devotees; *mahāprabhu*-saṅge-with Lord Caitanya Mahāprabhu; *jagannāthera*-of Lord Jagannātha; *nānā yātrā*-many festivals; *dekhe*-they see; *mahā*-raṅge-with great pleasure.



TRANSLATION



All the devotees remained at Jagannātha Purī for four continuous months, and they observed all Lord Jagannātha's festivals with great pleasure.





TEXT 17





kṛṣṇa-janma-yātrā-dine nanda-mahotsava



gopa-veśa hailā prabhu lañā bhakta saba



SYNONYMS



*kṛṣṇa*-janma-yātrā-observance of the birth of Lord Kṛṣṇa; *dine*-on the day of; *nanda-mahotsava*-the festival observed by Nanda Mahārāja, the father of Kṛṣṇa; *gopa*-veśa hailā-dressed Himself as a cowherd boy; *prabhu*-Śrī Caitanya Mahāprabhu; *lañā*-taking; *bhakta saba*-all the devotees.



TRANSLATION



The devotees also celebrated the festival of Janmāṣṭamī, Kṛṣṇa's birthday, which is also called Nanda-mahotsava, the festival of Nanda Mahārāja. At that time Śrī Caitanya Mahāprabhu and His devotees dressed themselves as cowherd boys.





TEXT 18





dadhi-dugdha-bhāra sabe nija-skandhe kari'



mahotsava-sthāne āilā bali 'hari' 'hari'



SYNONYMS



*dadhi-dugdha*-of milk and yogurt; *bhāra*-carriers; *sabe*-all of them; *nija*-skandhe-on their shoulders; *kari'*-keeping; *mahotsava-sthāne*-to the place of the festival; *āilā*-came; *bali hari hari*-chanting Hari, Hari.



TRANSLATION



Having dressed up like cowherd boys, all the devotees carried pots of milk and yogurt balanced on rods over their shoulders. Thus they all arrived at the festival grounds chanting the holy name of Hari.





TEXT 19





kānāñi-khuṭiyā āchena 'nanda'-veśa dhari'



jagannātha-māhāti hañāchena 'vrajeśvarī'



SYNONYMS



*kānāñi*-khuṭiyā-Kānāñi Khuṭiyā; *āchena*-is; *nanda-veśa dhari'*-in the dress of Nanda Mahārāja; *jagannātha*-māhāti-Jagannātha Māhāti; *hañāchena*-was; *vrajeśvarī*-mother Yaśodā.



TRANSLATION



Kānāñi Khuṭiyā dressed himself like Nanda Mahārāja, and Jagannātha Māhāti dressed himself as mother Yaśodā.





TEXT 20





āpane pratāparudra, āra miśra-kāśī



sārvabhauma, āra paḍichā-pātra tulasī



SYNONYMS



*āpane pratāparudra*-personally King Pratāparudra; *āra*-and; *miśra*-kāśī-Kāśī Miśra; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *āra*-and; *paḍichā*-pātra tulasī-Paḍichāpātra Tulasī, the temple superintendent.



TRANSLATION



At that time, King Pratāparudra was also personally present with Kāśī Miśra, Sārvabhauma Bhaṭṭācārya and Tulasī Paḍichāpātra.





TEXT 21





iṅhā-sabā lañā prabhu kare nṛtya-raṅga



dadhi-dugdha haridrā-jale bhare sabāra aṅga



SYNONYMS



*iṅhā*-sabā lañā-taking all of them; *prabhu*-Lord Caitanya Mahāprabhu; *kare nṛtya*-raṅga-performed dancing in jubilation; *dadhi*-yogurt; *dugdha*-milk; *haridrā*-turmeric; *jale*-with water; *bhare*-covered; *sabāra*-of all of them; *aṅga*-bodies.



TRANSLATION



As usual, Śrī Caitanya Mahāprabhu danced jubilantly. Everyone was covered with milk, yogurt and yellow turmeric water.





TEXT 22





advaita kahe,--satya kahi, nā kariha kopa



laguḍa phirāite pāra, tabe jāni gopa



SYNONYMS



*advaita kahe*-Advaita Ācārya says; *satya kahi*-I speak the truth; *nā kariha kopa*-please do not be angry; *laguḍa*-stick, staff; *phirāite pāra*-if You can wheel around; *tabe jāni*-then I shall understand; *gopa*-cowherd boy.



TRANSLATION



It was at this time that Śrīla Advaita Ācārya said, "Please do not be angry. I speak the truth. I shall know whether You are a cowherd boy only if You can wheel this rod about."





TEXT 23





tabe laguḍa lañā prabhu phirāite lāgilā



bāra bāra ākāśe pheli' luphiyā dharilā



SYNONYMS



*tabe*-then; *laguḍa*-rod; *lañā*-taking; *prabhu*-Śrī Caitanya Mahāprabhu; *phirāite lāgilā*-began to wheel it around; *bāra bāra*-again and again; *ākāśe*-in the sky; *pheli'*-throwing; *luphiyā*-tossing; *dharilā*-He captured.



TRANSLATION



Accepting Advaita Ācārya's challenge, Śrī Caitanya Mahāprabhu took a big rod and began to wheel it around and around. Again and again He threw the rod into the sky and caught it when it fell.





TEXT 24





śirera upare, pṛṣṭhe, sammukhe, dui-pāśe



pāda-madhye phirāya laguḍa,--dekhi' loka hāse



SYNONYMS



*śirera upare*-over the head; *pṛṣṭhe*-behind the back; *sammukhe*-in front; *dui*-pāśe-on the two sides; *pāda*-madhye-between the two legs; *phirāya*-wheels around; *laguḍa*-the rod; *dekhi'*-seeing; *loka hāse*-all the people began to laugh.



TRANSLATION



Śrī Caitanya Mahāprabhu wheeled and threw the rod, sometimes over His head, sometimes behind His back, sometimes in front of Him, sometimes to His side and sometimes between His legs. Indeed, all the people laughed to see this.





TEXT 25





alāta-cakrera prāya laguḍa phirāya



dekhi' sarva-loka-citte camatkāra pāya



SYNONYMS



*alāta-cakrera*-the circle of a firebrand; *prāya*-like; *laguḍa phirāya*-wheels the rod; *dekhi'*-seeing; *sarva-loka*-all the people; *citte*-within the heart; *camatkāra pāya*-became very astonished.



TRANSLATION



When Śrī Caitanya Mahāprabhu whirled the rod in a circle like a firebrand, the heart of everyone who saw it was astonished.





TEXT 26





ei-mata nityānanda phirāya laguḍa



ke bujhibe tāṅhā duṅhāra gopa-bhāva gūḍha



SYNONYMS



*ei-mata*-in this way; *nityānanda*-Lord Nityānanda Prabhu; *phirāya laguḍa*-wheels a rod; *ke*-who; *bujhibe*-will understand; *tāṅhā*-there; *duṅhāra*-of both of Them; *gopa-bhāva*-the ecstasy of the cowherd boys; *gūḍha*-very deep.



TRANSLATION



Nityānanda Prabhu also played at whirling the rod. Who can understand how They were ecstatically immersed in the deep emotions of the cowherd boys?





TEXT 27





pratāparudrera ājñāya paḍichā-tulasī



jagannāthera prasāda-vastra eka lañā āsi



SYNONYMS



*pratāparudrera*-of King Pratāparudra; *ājñāya*-on the order; *paḍichā-tulasī*-the temple superintendent named Tulasī; *jagannāthera*-of Lord Jagannātha; *prasāda*-vastra-used cloth; *eka*-one; *lañā*-taking; *āsi*-came.



TRANSLATION



Following the orders of Mahārāja Pratāparudra, the temple superintendent named Tulasī brought one of Lord Jagannātha's used cloths.





TEXT 28





bahu-mūlya vastra prabhu-mastake bāndhila



ācāryādi prabhura gaṇere parāila



SYNONYMS



*bahu-mūlya*-very valuable; *vastra*-cloth; *prabhu*-mastake-on the head of Śrī Caitanya Mahāprabhu; *bāndhila*-wrapped; *ācārya-ādi*-headed by Advaita Ācārya; *prabhura*-of Śrī Caitanya Mahāprabhu; *gaṇere*-on the associates; *parāila*-put.



TRANSLATION



This valuable cloth was wrapped around the head of Śrī Caitanya Mahāprabhu. The other devotees, headed by Advaita Ācārya, also had cloths wrapped about their heads.





TEXT 29





kānāñi-khuṭiyā, jagannātha,--dui-jana



āveśe bilāila ghare chila yata dhana



SYNONYMS



*kānāñi*-khuṭiyā-Kānāñi Khuṭiyā; *jagannātha*-Jagannātha Māhāti; *dui*-jana-two persons; *āveśe*-in ecstatic love; *bilāila*-distributed; *ghare*-at home; *chila*-was; *yata*-all; *dhana*-riches.



TRANSLATION



In ecstasy, Kānāñi Khuṭiyā, who was dressed as Nanda Mahārāja, and Jagannātha Māhāti, who was dressed as mother Yaśodā, distributed all the riches they had stocked at home.





TEXT 30





dekhi' mahāprabhu baḍa santoṣa pāilā



mātā-pitā-jñāne duṅhe namaskāra kailā



SYNONYMS



*dekhi'*-seeing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *baḍa*-very much; *santoṣa*-satisfaction; *pāilā*-felt; *mātā*-pitā-jñāne-accepting as father and mother; *duṅhe*-unto both of them; *namaskāra kailā*-offered obeisances.



TRANSLATION



Śrī Caitanya Mahāprabhu was greatly satisfied to see this. Accepting them both as His father and mother, He offered them obeisances.





TEXT 31





parama-āveśe prabhu āilā nija-ghara



ei-mata līlā kare gaurāṅga-sundara



SYNONYMS



*parama-āveśe*-in great ecstasy; *prabhu*-Śrī Caitanya Mahāprabhu; *āilā*-returned; *nija-ghara*-to His own residence; *ei-mata*-in this way; *līlā*-pastimes; *kare*-performed; *gaurāṅga-sundara*-Śrī Caitanya Mahāprabhu.



TRANSLATION



In great ecstasy, Śrī Caitanya Mahāprabhu returned to His residence. In this way, Śrī Caitanya Mahāprabhu, known as Gaurāṅga-sundara, performed various pastimes.





TEXT 32





vijayā-daśamī--laṅkā-vijayera dine



vānara-sainya kailā prabhu lañā bhakta-gaṇe



SYNONYMS



*vijayā*-victory; *daśamī*-tenth day; *laṅkā*-vijayera dine-on the day celebrating the conquering of Laṅkā; *vānara*-sainya-monkey soldiers; *kailā*-arranged; *prabhu*-Śrī Caitanya Mahāprabhu; *lañā bhakta*-gaṇe-taking all the devotees.



TRANSLATION



On the victory day celebrating the conquest of Laṅkā-a day known as Vijayā-daśamī-Śrī Caitanya Mahāprabhu dressed up all His devotees like monkey soldiers.





TEXT 33





hanumān-āveśe prabhu vṛkṣa-śākhā lañā



laṅkā-gaḍe caḍi' phele gaḍa bhāṅgiyā



SYNONYMS



*hanumān-āveśe*-in the emotion of being Hanumān; *prabhu*-Śrī Caitanya Mahāprabhu; *vṛkṣa-śākhā lañā*-taking a large branch of a tree; *laṅkā*-gaḍe-on the Laṅkā fort; *caḍi'*-ascending; *phele*-breaks down; *gaḍa*-the fort; *bhāṅgiyā*-dismantling.



TRANSLATION



Displaying the emotions of Hanumān, Śrī Caitanya Mahāprabhu took up a large tree branch, and, mounting the walls of the Laṅkā fort, began to dismantle it.





TEXT 34





'kāhāṅre rāvṇā' prabhu kahe krodhāveśe



jagan-mātā hare pāpī, mārimu savaṁśe'



SYNONYMS



*kāhāṅre rāvṇā*-where is the rascal Rāvaṇa; *prabhu*-Śrī Caitanya Mahāprabhu; *kahe*-says; *krodha-āveśe*-in great anger; *jagat-mātā*-the mother of the universe; *hare*-kidnaps; *pāpī*-sinful; *mārimu*-I shall kill; *sa*-vaṁśe-with all his family.



TRANSLATION



In the ecstasy of Hanumān, Śrī Caitanya Mahāprabhu angrily said, "Where is the rascal Rāvaṇa? He has kidnapped the universal mother, Sītā. Now I shall kill him and all his family."





TEXT 35





gosāñira āveśa dekhi' loke camatkāra



sarva-loka jaya' jaya' bale bāra bāra



SYNONYMS



*gosāñira*-of Śrī Caitanya Mahāprabhu; *āveśa*-ecstasy; *dekhi'*-by seeing; *loke*-all people; *camatkāra*-astonished; *sarva-loka*-all people; *jaya jaya*-all glories; *bale*-speak; *bāra bāra*-again and again.



TRANSLATION



Everyone became very astonished to see the emotional ecstasy of Śrī Caitanya Mahāprabhu, and everyone began to chant, "All glories! All glories!" again and again.





TEXT 36





ei-mata rāsa-yātrā, āra dīpāvalī



utthāna-dvādaśī-yātrā dekhilā sakali



SYNONYMS



*ei-mata*-in this way; *rāsa*-yātrā-rāsa dancing of Lord Kṛṣṇa; *āra*-and; *dīpa-āvalī*-a row of lights, the day of Dīpāvalī; *utthāna-dvādaśī-yātrā*-the festival of Utthāna-dvādaśī; *dekhilā sakali*-participated in all of them.



TRANSLATION



Śrī Caitanya Mahāprabhu and His devotees participated in all the festivals known as Rāsa-yātrā, Dīpāvalī and Utthāna-dvādaśī.



PURPORT



The Dīpāvalī festival takes place on the dark-moon night in the month of Kārttika (October-November). The Rāsa-yātrā, or rāsa dancing of Kṛṣṇa, takes place on the full-moon night of the same month. Utthāna-dvādaśī takes place the day after Ekādaśī in the waxing fortnight of the moon in the same month. All the devotees of Śrī Caitanya Mahāprabhu participated in all these festivals.





TEXT 37





eka-dina mahāprabhu nityānande lañā



dui bhāi yukti kaila nibhṛte vasiyā



SYNONYMS



*eka-dina*-one day; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *nityānande lañā*-taking Lord Nityānanda Prabhu; *dui bhāi*-two brothers; *yukti kaila*-consulted; *nibhṛte vasiyā*-sitting in a solitary place.



TRANSLATION



One day the two brothers, Śrī Caitanya Mahāprabhu and Nityānanda Prabhu, consulted one another, sitting together in a solitary place.





TEXT 38





kibā yukti kaila duṅhe, keha nāhi jāne



phale anumāna pāche kaila bhakta-gaṇe



SYNONYMS



*kibā yukti kaila*-what consultation They had; *duṅhe*-both of Them; *keha nāhi jāne*-no one knows; *phale*-by the result; *anumāna*-guess; *pāche*-later; *kaila*-did; *bhakta-gaṇe*-all the devotees.



TRANSLATION



No one could understand what the brothers discussed between Themselves, but later all the devotees could guess what the subject matter was.





TEXT 39





tabe mahāprabhu saba bhakte bolāila



gauḍa-deśe yāha sabe vidāya karila



SYNONYMS



*tabe mahāprabhu*-thereafter Śrī Caitanya Mahāprabhu; *saba*-all; *bhakte*-the devotees; *bolāila*-called; *gauḍa-deśe*-to Bengal; *yāha*-return; *sabe*-all of you; *vidāya karila*-bade farewell.



TRANSLATION



Thereafter, Śrī Caitanya Mahāprabhu called for all the devotees and asked them to return to Bengal. In this way, He bade farewell to them.





TEXT 40





sabāre kahila prabhu--pratyabda āsiyā



guṇḍicā dekhiyā yābe āmāre miliyā



SYNONYMS



*sabāre*-to all of them; *kahila*-said; *prabhu*-Śrī Caitanya Mahāprabhu; *prati*-abda-every year; *āsiyā*-coming; *guṇḍicā*-the function at the Guṇḍicā temple; *dekhiyā*-seeing; *yābe*-you should go; *āmāre miliyā*-after meeting Me.



TRANSLATION



Bidding farewell to all the devotees, Śrī Caitanya Mahāprabhu requested them to return to Jagannātha Purī every year to see Him and then see the cleansing of the Guṇḍicā temple.





TEXT 41





ācāryere ājñā dila kariyā sammāna



'ā-caṇḍāla ādi kṛṣṇa-bhakti dio dāna'



SYNONYMS



*ācāryere*-unto Advaita Ācārya; *ājñā dila*-ordered; *kariyā sammāna*-with great respect; *ā*-caṇḍāla-even to the lowest of men, known as the caṇḍāla; *ādi*-beginning with; *kṛṣṇa-bhakti*-Kṛṣṇa consciousness, or devotional service to Lord Kṛṣṇa; *dio*-deliver; *dāna*-in charity.



TRANSLATION



With great respect, Śrī Caitanya Mahāprabhu requested Advaita Ācārya, "Give Kṛṣṇa consciousness, devotion to Kṛṣṇa, even to the lowest of men [caṇḍālas]."



PURPORT



This is Śrī Caitanya Mahāprabhu's order to all His devotees. Kṛṣṇa-bhakti, devotion to Kṛṣṇa, is open to everyone, even low-class men like caṇḍālas. One should follow this order in the disciplic succession stemming from Śrī Advaita and Nityānanda Prabhu and distribute Kṛṣṇa consciousness without discrimination throughout the world.





There are different kinds of men, beginning with the brāhmaṇa and going down to the lowest platform known as caṇḍāla. Whatever one's position, everyone in this Age of Kali needs to be enlightened in Kṛṣṇa consciousness. That is the greatest need of the day. Everyone is acutely feeling the pangs of material existence. Even in the ranks and files of the American Senate, the pinpricks of material existence are felt, so much so that April 30, 1974, was actually set aside as Prayer Day. Thus everyone is feeling the resultant pinpricks of Kali-yuga brought about by human society's indulging in illicit sex, meat-eating, gambling and intoxication. Now is the time for the members of the International Society for Krishna Consciousness to distribute kṛṣṇa-bhakti all over the world and thus follow the orders of Śrī Caitanya Mahāprabhu. The Lord has ordered everyone to become a guru (Cc. Madhya 7.128): āmāra ājñāya guru hañā tāra' ei deśa. Everyone in every town and village should be enlightened by the instructions of Śrī Caitanya Mahāprabhu. Kṛṣṇa consciousness should be distributed to everyone indiscriminately. In this way, the entire world will be peaceful and happy, and everyone will glorify Śrī Caitanya Mahāprabhu, as He desires.



The word caṇḍāla actually refers to a dog-eater, who is considered the lowest of men. Even caṇḍālas can be enlightened in Kṛṣṇa consciousness due to Śrī Caitanya Mahāprabhu's benedictions. Kṛṣṇa-bhakti is not the monopoly of a certain caste. Everyone is eligible to receive this great benediction given by Śrī Caitanya Mahāprabhu. Everyone should be given a chance to receive it and be happy.



The word dāna, meaning "charity," is also significant in this verse. Whoever engages in the distribution of Kṛṣṇa consciousness is a charitable person. Professional men recite *Śrīmad-Bhāgavatam* and discuss kṛṣṇa-bhakti for an exchange of money. They cannot distribute such exalted transcendental property to everyone and anyone. Only pure devotees who have no motive other than serving Kṛṣṇa can give such transcendentally valuable benedictions out of charity.





TEXT 42





nityānande ājñā dila,--'yāha gauḍa-deśe



anargala prema-bhakti kariha prakāśe



SYNONYMS



*nityānande*-unto Nityānanda Prabhu; *ājñā dila*-Lord Śrī Caitanya Mahāprabhu ordered; *yāha gauḍa*-deśe-go to Gauḍa-deśa (Bengal); *anargala*-without restriction; *prema*-bhakti-devotional service in love of Godhead; *kariha prakāśe*-manifest.



TRANSLATION



Śrī Caitanya Mahāprabhu ordered Nityānanda Prabhu,"Go to Bengal and, without restriction, manifest devotional service to the Lord, Kṛṣṇa consciousness."



PURPORT



Śrī Caitanya Mahāprabhu thus ordered Nityānanda Prabhu to deliver all the Bengalis to devotional service. In *Bhagavad-gītā* (9.32) it is said:





māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim



"O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras [workers]-can approach the supreme destination." Whoever takes to Kṛṣṇa consciousness and follows the regulative principles can return home, back to Godhead.





In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes: "There is a class of so-called devotees called prākṛta-sahajiyās who think that Nityānanda Prabhu is an ordinary human being. They have spread the news that Śrī Caitanya Mahāprabhu ordered Nityānanda Prabhu to return to Bengal from Orissa just to marry and beget children. This is certainly a great offense against Nityānanda Prabhu."



Such an offense is called pāṣaṇḍa-buddhi, or an atheistic remark. Offenders consider Nityānanda Prabhu to be like one of them, an ordinary human being. They do not know of Nityānanda Prabhu's identity with the viṣṇu-tattva. Thinking Nityānanda Prabhu to be an ordinary human being is the business of mental speculators known as kuṇapātma-vādīs. These people accept the material body, which is a bag of three material elements (kuṇape tri-dhātuke), as themselves. They think that Nityānanda Prabhu's body was similarly material and that it was meant for sense gratification. Whoever thinks in this way is a candidate for the darkest regions of hell. Those who hanker after women and money, who are self-interested and have the mentality of merchants, can certainly discover many things with their fertile brains and speak against the authorized revealed scriptures. They also engage in some moneymaking businesses to cheat innocent people, and they try to support their business programs by making such offensive statements. Actually Nityānanda Prabhu, being the expansion of Śrī Caitanya Mahāprabhu, is the most munificent incarnation. No one should consider Him an ordinary human being or an entity like the prajāpatis, who were ordered by Brahmā to increase generation. Nityānanda Prabhu should not be considered instrumental for sense gratification. Although professional so-called preachers support this, such statements are not found in any authorized revealed scriptures. Actually there is no support for these statements made by sahajiyās or other professional distributors of kṛṣṇa-bhakti.





TEXT 43





rāma-dāsa, gadādhara ādi kata jane



tomāra sahāya lāgi' dilu tomāra sane



SYNONYMS



*rāma*-dāsa-Rāmadāsa; *gadādhara*-Gadādhara dāsa; *ādi*-and others; *kata jane*-some people; *tomāra*-Your; *sahāya*-assistants; *lāgi'*-as; *dilu*-I give; *tomāra sane*-with You.



TRANSLATION



Nityānanda Prabhu was given assistants like Rāmadāsa, Gadādhara dāsa and several others. Śrī Caitanya Mahāprabhu said, "I give them to You to assist You.





TEXT 44





madhye madhye āmi tomāra nikaṭa yāiba



alakṣite rahi' tomāra nṛtya dekhiba'



SYNONYMS



*madhye madhye*-at intervals; *āmi*-I; *tomāra nikaṭa*-near You; *yāiba*-shall go; *alakṣite rahi'*-keeping invisible; *tomāra nṛtya*-Your dancing; *dekhiba*-I shall see.



TRANSLATION



"I shall also go to see You at intervals. Keeping Myself invisible, I shall watch You dance."





TEXT 45





śrīvāsa-paṇḍite prabhu kari' āliṅgana



kaṇṭhe dhari' kahe tāṅre madhura vacana



SYNONYMS



*śrīvāsa*-paṇḍite-unto Śrīvāsa Paṇḍita; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kari'*-doing; *āliṅgana*-embracing; *kaṇṭhe dhari'*-catching his neck; *kahe*-says; *tāṅre*-unto him; *madhura vacana*-sweet words.



TRANSLATION



Śrī Caitanya Mahāprabhu then embraced Śrīvāsa Paṇḍita and, with His arm about his neck, began to speak to him in sweet words.





TEXT 46





tomāra ghare kīrtane āmi nitya nāciba



tumi dekhā pābe, āra keha nā dekhiba



SYNONYMS



*tomāra ghare*-in your house; *kīrtane*-in the performance of congregational chanting; *āmi*-I; *nitya*-daily; *nāciba*-shall dance; *tumi*-you; *dekhā pābe*-will be able to see; *āra*-else; *keha*-anyone; *nā dekhiba*-will not see.



TRANSLATION



Śrī Caitanya Mahāprabhu requested Śrīvāsa Ṭhākura, "Perform congregational chanting daily, and be assured that I shall also dance in your presence. You will be able to see this dancing, but not others.





TEXT 47





ei vastra mātāke diha', ei saba prasāda



daṇḍavat kari' āmāra kṣamāiha aparādha



SYNONYMS



*ei vastra*-this cloth; *mātāke diha'*-deliver to My mother, Śacīdevī; *ei saba prasāda*-all these remnants of the food of Jagannātha; *daṇḍavat kari'*-offering obeisances; *āmāra*-My; *kṣamāiha*-cause to be excused; *aparādha*-offenses.



TRANSLATION



"Take this prasāda of Lord Jagannātha's and this cloth and deliver them to My mother, Śacīdevī. After offering her obeisances, please request her to excuse My offenses.





TEXT 48





tāṅra sevā chāḍi' āmi kariyāchi sannyāsa



dharma nahe, kari āmi nija dharma-nāśa



SYNONYMS



*tāṅra sevā chāḍi'*-giving up her service; *āmi*-I; *kariyāchi*-accepted; *sannyāsa*-the renounced order of life; *dharma nahe*-it is not My religion; *kari*-perform; *āmi*-I; *nija dharma*-nāśa-destruction of My religious principles.



TRANSLATION



"I have given up the service of My mother and have accepted the sannyāsa order. Actually I should not have done this, for by so doing, I have destroyed My religious principles.





TEXT 49





tāṅra prema-vaśa āmi, tāṅra sevā--dharma



tāhā chāḍi' kariyāchi vātulera karma



SYNONYMS



*tāṅra prema*-vaśa-subordinate to her love; *āmi*-I; *tāṅra sevā*-her service; *dharma*-My religion; *tāhā chāḍi'*-giving up that; *kariyāchi*-I performed; *vātulera karma*-the acts of a madman.



TRANSLATION



"I am subordinate to the love of My mother, and it is My duty to serve her in return. Instead of doing so, I have accepted this renounced order. Certainly this is the act of a madman.





TEXT 50





vātula bālakera mātā nāhi laya doṣa



ei jāni' mātā more nā karaya roṣa



SYNONYMS



*vātula bālakera*-of a mad son; *mātā*-mother; *nāhi*-does not; *laya*-accept; *doṣa*-fault; *ei jāni'*-knowing this; *mātā*-mother; *more*-unto Me; *nā karaya roṣa*-is not at all angry.



TRANSLATION



"A mother is not offended by her mad son, and, knowing this, My mother is not offended by Me.





TEXT 51





ki kāya sannyāse mora, prema nija-dhana



ye-kāle sannyāsa kailuṅ, channa haila mana



SYNONYMS



*ki kāya*-what business; *sannyāse*-in the renounced order; *mora*-of Me; *prema*-love; *nija*-dhana-My real wealth; *ye*-kāle-at which time; *sannyāsa kailuṅ*-I accepted the renounced order; *channa*-deranged; *haila*-was; *mana*-mind.



TRANSLATION



"I had no business in accepting this renounced order and sacrificing My love for My mother, which is My real property. Actually I was in a crazy state of mind when I accepted sannyāsa.





TEXT 52





nīlācale āchoṅ muñi tāṅhāra ājñāte



madhye madhye āsimu tāṅra caraṇa dekhite



SYNONYMS



*nīlācale āchoṅ*-stay at Jagannātha Purī, Nīlācala; *muñi*-I; *tāṅhāra ājñāte*-under her order; *madhye madhye*-at intervals; *āsimu*-I shall go; *tāṅra*-her; *caraṇa dekhite*-to see the lotus feet.



TRANSLATION



"I am staying here at Jagannātha Purī, Nīlācala, to comply with her orders. However, at intervals I shall go see her lotus feet.





TEXT 53





nitya yāi' dekhi muñi tāṅhāra caraṇe



sphūrti-jñāne teṅho tāhā satya nāhi māne



SYNONYMS



*nitya yāi'*-going daily; *dekhi*-see; *muñi*-I; *tāṅhāra caraṇe*-her lotus feet; *sphūrti*-jñāne-feeling My appearance; *teṅho*-she; *tāhā*-that; *satya nāhi māne*-does not accept as true.



TRANSLATION



"Indeed, I go there daily to see her lotus feet. She is able to feel My presence, although she does not believe it to be true.





TEXTS 54-55





eka-dina śālyanna, vyañjana pāṅca-sāta



śāka, mocā-ghaṇṭa, bhṛṣṭa-paṭola-nimba-pāta



lembu-ādā-khaṇḍa, dadhi, dugdha, khaṇḍa-sāra



śālagrāme samarpilena bahu upahāra



SYNONYMS



*eka-dina*-one day; *śāli*-anna-cooked rice made of śāli paddy; *vyañjana*-vegetables; *pāṅca*-sāta-five to seven different kinds; *śāka*-spinach; *mocā*-ghaṇṭa-curry made from banana flowers; *bhṛṣṭa*-fried; *paṭola*-paṭola vegetables; *nimba*-pāta-with leaves of the nimba tree; *lembu*-lemon; *ādā*-khaṇḍa-pieces of ginger; *dadhi*-yogurt; *dugdha*-milk; *khaṇḍa*-sāra-sugar candy; *śālagrāme*-unto Lord Viṣṇu in the form of the śālagrāma; *samarpilena*-offered; *bahu upahāra*-many other varieties of food.



TRANSLATION



"One day My mother, Śacī, offered food to Śālagrāma Viṣṇu. She offered rice cooked from śāli paddies, various kinds of vegetables, spinach, curry made of banana flowers, fried paṭola with nimba leaves, pieces of ginger with lemon, and also yogurt, milk, sugar candy and many other foods.





TEXT 56





prasāda lañā kole karena krandana



nimāira priya mora--e-saba vyañjana



SYNONYMS



*prasāda lañā*-taking the remnants of food; *kole*-on her lap; *karena krandana*-was crying; *nimāira*-of Nimāi; *priya*-favorite; *mora*-My; *e-saba vyañjana*-all these varieties of cooked food.



TRANSLATION



"Taking the food upon her lap, Mother was crying to think that all that food was very dear to her Nimāi.





TEXT 57





nimāñi nāhika ethā, ke kare bhojana



mora dhyāne aśru-jale bharila nayana



SYNONYMS



*nimāñi*-Nimāi; *nāhika ethā*-is not present here; *ke kare bhojana*-who will eat them; *mora dhyāne*-on meditation upon Me; *aśru*-jale-with tears; *bharila nayana*-eyes become filled.



TRANSLATION



"My mother was thinking, 'Nimāi is not here. Who will accept all this food?' As she meditated upon Me in this way, her eyes filled with tears.





TEXT 58





śīghra yāi' muñi saba karinu bhakṣaṇa



śūnya-pātra dekhi' aśru kariyā mārjana



SYNONYMS



*śīghra*-very soon; *yāi'*-going; *muñi*-I; *saba*-all; *karinu bhakṣaṇa*-ate; *śūnya*-pātra dekhi'-seeing the dish empty; *aśru*-tears; *kariyā mārjana*-smearing with her hands.



TRANSLATION



"While she was thus thinking and crying, I immediately went there with great haste and ate everything. Seeing the dish empty, she wiped her tears away.





TEXT 59





'ke anna-vyañjana khāila, śūnya kene pāta?



bālagopāla kibā khāila saba bhāta?



SYNONYMS



*ke*-who; *anna*-vyañjana khāila-has eaten all this food; *śūnya kene pāta*-why is the dish empty; *bāla-gopāla*-the Deity Bāla-gopāla; *kibā khāila*-did He eat; *saba bhāta*-all the rice.



TRANSLATION



"She then began to wonder who had eaten all that food. 'Why is the plate empty?' she wondered, doubting that Bāla-gopāla had eaten it all.





TEXT 60





kibā mora kathāya mane bhrama hañā gela!



kibā kona jantu āsi' sakala khāila?



SYNONYMS



*kibā*-or; *mora kathāya*-when I was thinking like that; *mane*-in the mind; *bhrama hañā gela*-I was mistaken; *kibā*-or; *kona jantu*-some animal; *āsi'*-coming; *sakala khāila*-ate everything.



TRANSLATION



"She began to wonder whether there was actually anything on the plate in the first place. Then again she thought that some animal might have come and eaten everything.





TEXT 61





kibā āmi anna-pātre bhrame nā bāḍila!'



eta cinti' pāka-pātra yāñā dekhila



SYNONYMS



*kibā*-or; *āmi*-I; *anna*-pātre-on the plate for food; *bhrame*-by mistake; *nā bāḍila*-did not put anything; *eta cinti'*-thinking this; *pāka-pātra*-the kitchen pots; *yāñā dekhila*-went and saw.



TRANSLATION



"She thought, 'Perhaps by mistake I did not put any food on the plate.' So thinking, she went into the kitchen and saw the pots.





TEXT 62





anna-vyañjana-pūrṇa dekhi' sakala bhājane



dekhiyā saṁśaya haila kichu camatkāra mane



SYNONYMS



*anna*-vyañjana-pūrṇa-filled with rice and vegetables; *dekhi'*-seeing; *sakala bhājane*-all the cooking pots; *dekhiyā*-seeing; *saṁśaya haila*-there was doubt; *kichu*-some; *camatkāra*-wonder; *mane*-in the mind.



TRANSLATION



"When she saw that all the pots were still filled with rice and vegetables, there was some doubt in her mind, and she was astonished.





TEXT 63





īśāne bolāñā punaḥ sthāna lepāila



punarapi gopālake anna samarpila



SYNONYMS



*īśāne*-to Īśāna, the servant; *bolāñā*-calling; *punaḥ*-again; *sthāna*-the place; *lepāila*-cleaned; *punarapi*-again; *gopālake*-unto Gopāla; *anna*-cooked rice and vegetables; *samarpila*-offered.



TRANSLATION



"Thus wondering, she called Īśāna, the servant, and had the place cleaned again. She then offered another plate to Gopāla.





TEXT 64





ei-mata yabe karena uttama randhana



more khāoyāite kare utkaṇṭhāya rodana



SYNONYMS



*ei-mata*-in this way; *yabe*-when; *karena*-does; *uttama randhana*-first-class cooking; *more*-Me; *khāoyāite*-to feed; *kare*-does; *utkaṇṭhāya*-with great anxiety; *rodana*-crying.



TRANSLATION



"Now whenever she prepares some good cooked food and wants to feed it to Me, she cries in great anxiety.





TEXT 65





tāṅra preme āni' āmāya karāya bhojane



antare mānaye sukha, bāhye nāhi māne



SYNONYMS



*tāṅra preme*-by her love; *āni'*-bringing; *āmāya*-Me; *karāya bhojane*-causes to eat; *antare*-within herself; *mānaye*-she feels; *sukha*-happiness; *bāhye*-externally; *nāhi māne*-does not accept.



TRANSLATION



"Being obliged by her love, I am brought there to eat. Mother knows all these things internally and feels happiness, but externally she does not accept them.





TEXT 66





ei vijayā-daśamīte haila ei rīti



tāṅhāke puchiyā tāṅra karāiha pratīti



SYNONYMS



*ei vijayā*-daśamīte-on the previous Vijayā-daśamī day; *haila*-there was; *ei rīti*-such an incident; *tāṅhāke*-unto her; *puchiyā*-asking; *tāṅra*-her; *karāiha*-make; *pratīti*-belief.



TRANSLATION



"Such an incident took place on the last Vijayā-daśamī day. You can ask her about this incident and thus make her believe that I actually go there."





TEXT 67





eteka kahite prabhu vihvala ha-ilā



loka vidāya karite prabhu dhairya dharilā



SYNONYMS



*eteka kahite*-saying this; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *vihvala ha*-ilā-became overwhelmed; *loka vidāya karite*-to bid farewell to the devotees; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *dhairya dharilā*-maintained patience.



TRANSLATION



While describing all this, Śrī Caitanya Mahāprabhu was a little overwhelmed, but just to finish bidding farewell to the devotees, He remained patient.





TEXT 68





rāghava paṇḍite kahena vacana sarasa



'tomāra śuddha preme āmi ha-i' tomāra vaśa'



SYNONYMS



*rāghava paṇḍite*-unto Rāghava Paṇḍita; *kahena*-says; *vacana*-words; *sa-rasa*-very relishable; *tomāra*-your; *śuddha preme*-by pure devotional service; *āmi ha-i'*-I become; *tomāra*-your; *vaśa*-under obligation.



TRANSLATION



Śrī Caitanya Mahāprabhu next spoke some relishable words to Rāghava Paṇḍita. He said, "I am obliged to you due to your pure love for Me."





TEXT 69





iṅhāra kṛṣṇa-sevāra kathā śuna, sarva-jana



parama-pavitra sevā ati sarvottama



SYNONYMS



*iṅhāra*-of him; *kṛṣṇa-sevāra*-of service to Lord Kṛṣṇa; *kathā*-stories; *śuna*-hear; *sarva-jana*-all people; *parama*-pavitra-supremely pure; *sevā*-service; *ati*-very much; *sarva*-uttama-well accomplished.



TRANSLATION



Śrī Caitanya Mahāprabhu then informed everyone, "Just hear about the pure devotional service rendered to Kṛṣṇa by Rāghava Paṇḍita. Indeed, Rāghava Paṇḍita's service is supremely pure and highly accomplished.





TEXT 70





āra dravya rahu--śuna nārikelera kathā



pāṅca gaṇḍā kari' nārikela vikāya tathā



SYNONYMS



*āra dravya rahu*-apart from the other commodities; *śuna*-just hear; *nārikelera kathā*-the incident of offering coconuts; *pāṅca gaṇḍā kari'*-at the price of five gaṇḍās; *nārikela*-coconut; *vikāya*-is sold; *tathā*-there.



TRANSLATION



"Apart from other commodities, just hear about his coconut offering. A coconut is sold at the rate of five gaṇḍās each.





TEXT 71





vāṭite kata śata vṛkṣe lakṣa lakṣa phala



tathāpi śunena yathā miṣṭa nārikela



SYNONYMS



*vāṭite*-in his garden; *kata śata*-how many hundreds of; *vṛkṣe*-trees; *lakṣa lakṣa phala*-millions of fruits; *tathāpi*-still; *śunena*-hears; *yathā*-where; *miṣṭa nārikela*-sweet coconut.



TRANSLATION



"Although he already has hundreds of trees and millions of fruits, he is still very eager to hear about the place where sweet coconut is available.





TEXT 72





eka eka phalera mūlya diyā cāri-cāri paṇa



daśa-krośa haite ānāya kariyā yatana



SYNONYMS



*eka eka phalera*-of each and every fruit; *mūlya*-price; *diyā*-giving; *cāri*-cāri paṇa-four paṇas each (one paṇa equals twenty gaṇḍās); *daśa*-krośa-twenty miles away; *haite*-from; *ānāya*-brings; *kariyā yatana*-with great endeavor.



TRANSLATION



"He collects coconut with great endeavor from a place twenty miles away, and he gives four paṇas each for them.





TEXT 73





prati-dina pāṅca-sāta phala cholāñā



suśītala karite rākhe jale ḍubāiñā



SYNONYMS



*prati*-dina-each day; *pāṅca*-sāta-five to seven; *phala*-fruits; *cholāñā*-clipping; *su-śītala karite*-to make it very cool; *rākhe*-keeps; *jale*-in water; *ḍubāiñā*-immersing.



TRANSLATION



"Every day five to seven coconuts are clipped and put into water to keep cool.





TEXT 74





bhogera samaya punaḥ chuli' saṁskari'



kṛṣṇe samarpaṇa kare mukha chidra kari'



SYNONYMS



*bhogera samaya*-at the time of offering bhoga; *punaḥ*-again; *chuli'*-clipping; *saṁskari'*-cleansing; *kṛṣṇe*-unto Lord Kṛṣṇa; *samarpaṇa*-offering; *kare*-makes; *mukha*-at the top; *chidra kari'*-making a hole.



TRANSLATION



"At the time of offering bhoga, the coconuts are again clipped and cleansed. After holes are made in them, they are offered to Lord Kṛṣṇa.





TEXT 75





kṛṣṇa sei nārikela-jala pāna kari'



kabhu śūnya phala rākhena, kabhu jala bhari'



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *sei*-that; *nārikela*-jala-water of the coconut; *pāna kari'*-drinking; *kabhu*-sometimes; *śūnya*-vacant; *phala rākhena*-leaves the fruit; *kabhu*-sometimes; *jala bhari'*-being filled with water.



TRANSLATION



"Lord Kṛṣṇa used to drink the juice from these coconuts, and sometimes the coconuts were left drained of juice. At other times the coconuts were filled with juice.





TEXT 76





jala-śūnya phala dekhi' paṇḍita--haraṣita



phala bhāṅgi' śasye kare sat-pātra pūrita



SYNONYMS



*jala-śūnya*-without water; *phala*-fruit; *dekhi'*-by seeing; *paṇḍita*-Rāghava Paṇḍita; *haraṣita*-very pleased; *phala bhāṅgi'*-breaking the fruit; *śasye*-with the pulp; *kare*-makes; *sat*-pātra-another plate; *pūrita*-filled.



TRANSLATION



"When Rāghava Paṇḍita saw that the juice had been drunk from the coconuts, he was very pleased. He would then break the coconut, take out the pulp and put it on another plate.





TEXT 77





śasya samarpaṇa kari' bāhire dheyāna



śasya khāñā kṛṣṇa kare śūnya bhājana



SYNONYMS



*śasya*-the pulp; *samarpaṇa kari'*-offering; *bāhire*-outside the temple room; *dheyāna*-meditates; *śasya khāñā*-eating the pulp; *kṛṣṇa*-Lord Kṛṣṇa; *kare*-makes; *śūnya*-vacant; *bhājana*-the plate.



TRANSLATION



"After offering the pulp, he would meditate outside the temple door. In the meantime, Lord Kṛṣṇa, having eaten the pulp, would leave the plate empty.





TEXT 78





kabhu śasya khāñā punaḥ pātra bhare śāṁse



śraddhā bāḍe paṇḍitera, prema-sindhu bhāse



SYNONYMS



*kabhu*-sometimes; *śasya khāñā*-eating the pulp; *punaḥ*-again; *pātra*-the plate; *bhare*-fills; *śāṁse*-with pulp; *śraddhā*-faith; *bāḍe*-increases; *paṇḍitera*-of Rāghava Paṇḍita; *prema-sindhu*-in the ocean of love; *bhāse*-floats.



TRANSLATION



"Sometimes, after eating the pulp, Kṛṣṇa would fill the plate again with new pulp. In this way, Rāghava Paṇḍita's faith increases, and he floats in an ocean of love.





TEXT 79





eka dina phala daśa saṁskāra kariyā



bhoga lāgāite sevaka āila lañā



SYNONYMS



*eka dina*-one day; *phala*-fruits; *daśa*-ten; *saṁskāra kariyā*-after cleansing; *bhoga lāgāite*-to offer bhoga; *sevaka*-servant; *āila*-came; *lañā*-taking.



TRANSLATION



"One day it so happened that about ten coconuts were properly clipped and brought by a servant to offer to the Deity.





TEXT 80





avasara nāhi haya, vilamba ha-ila



phala-pātra-hāte sevaka dvāre ta' rahila



SYNONYMS



*avasara nāhi haya*-there was little time; *vilamba ha-ila*-it was late; *phala-pātra*-the pot of fruits; *hāte*-in the hands; *sevaka*-the servant; *dvāre*-at the door; *ta'*-indeed; *rahila*-remained.



TRANSLATION



"When the coconuts were brought, there was little time to offer them because it was already late. The servant, holding the container of coconuts, remained standing at the door.





TEXT 81





dvārera upara bhite teṅho hāta dila



sei hāte phala chuṅila, paṇḍita dekhila



SYNONYMS



*dvārera upara*-above the door; *bhite*-on the ceiling; *teṅho*-he; *hāta dila*-brushed his hand; *sei hāte*-with that hand; *phala chuṅila*-touched the fruit; *paṇḍita*-Rāghava Paṇḍita; *dekhila*-saw.



TRANSLATION



"Rāghava Paṇḍita then saw that the servant touched the ceiling above the door and then touched the coconuts with the same hand.





TEXT 82





paṇḍita kahe,--dvāre loka kare gatāyāte



tāra pada-dhūli uḍi' lāge upara bhite



SYNONYMS



*paṇḍita kahe*-Rāghava Paṇḍita said; *dvāre*-through the door; *loka*-people in general; *kare*-do; *gatāyāte*-coming and going; *tāra*-their; *pada*-dhūli-dust of the feet; *uḍi'*-being blown; *lāge*-touches; *upara*-upward; *bhite*-the ceiling.



TRANSLATION



"Rāghava Paṇḍita then said, 'People are always coming and going through that door. The dust from their feet blows up and touches the ceiling.





TEXT 83





sei bhite hāta diyā phala paraśilā



kṛṣṇa-yogya nahe, phala apavitra hailā



SYNONYMS



*sei bhite*-on that ceiling; *hāta diyā*-touching your hand; *phala*-the fruit; *paraśilā*-touched; *kṛṣṇa-yogya nahe*-is not fit to be offered to Kṛṣṇa; *phala*-the fruit; *apavitra hailā*-has become contaminated.



TRANSLATION



" 'After touching the ceiling above the door, you have touched the coconuts. Now they are no longer fit to be offered to Kṛṣṇa because they are contaminated.'



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that Rāghava Paṇḍita was not simply a crazy fellow suffering from some cleansing phobia. He did not belong to the mundane world. In lower consciousness, accepting something to be spiritual when it is actually material is called bhauma-ijya-dhīḥ. Rāghava Paṇḍita was an eternal servant of Kṛṣṇa, and everything he saw was related to the service of the Lord. He was always absorbed in the transcendental thought of how he could always serve Kṛṣṇa with everything. Sometimes neophytes, devotees on the lower platform, try to imitate Rāghava Paṇḍita on the platform of material purity and impurity. Such imitation will not help anyone. As explained in *Caitanya-caritāmṛta*, (*Antya-līlā* 4.174): bhadrābhadra-vastu-jñāna nāhika 'prākṛte'. On the transcendental platform there is no higher or lower, pure or impure. On the material platform, distinction is made between good and bad, but on the spiritual platform everything is of the same quality.





'dvaite' bhadrābhadra-jñāna, saba--'manodharma'

'ei bhāla, ei manda',--ei saba 'bhrama'



"In the material world, conceptions of good and bad are all mental speculations. Therefore, saying, 'This is good, and this is bad, is all a mistake."(Cc. Antya 4.176)





TEXT 84





eta bali' phala phele prācīra laṅghiyā



aiche pavitra prema-sevā jagat jiniyā



SYNONYMS



*eta bali'*-saying this; *phala phele*-throws away the fruits; *prācīra laṅghiyā*-across the boundary wall; *aiche*-such; *pavitra*-pure; *prema*-sevā-service in love; *jagat jiniyā*-conquering all the world.



TRANSLATION



"Such was the service of Rāghava Paṇḍita. He did not accept the coconuts but threw them over the wall. His service is purely based on unalloyed love, and it conquers the whole world.





TEXT 85





tabe āra nārikela saṁskāra karāila



parama pavitra kari' bhoga lāgāila



SYNONYMS



*tabe*-thereafter; *āra*-other; *nārikela*-coconuts; *saṁskāra karāila*-made clipped and cleaned; *parama pavitra kari'*-with great attention to keep them pure; *bhoga lāgāila*-offered for eating.



TRANSLATION



"Thereafter, Rāghava Paṇḍita had other coconuts gathered, cleansed and clipped, and with great attention he offered them to the Deity to eat.





TEXT 86





ei-mata kalā, āmra, nāraṅga, kāṅṭhāla



yāhā yāhā dūra-grāme śuniyāche bhāla



SYNONYMS



*ei-mata*-in this way; *kalā*-bananas; *āmra*-mangoes; *nāraṅga*-oranges; *kāṅṭhāla*-jackfruit; *yāhā yāhā*-whatever; *dūra-grāme*-in distant villages; *śuniyāche*-he heard; *bhāla*-good.



TRANSLATION



"In this way he collected excellent bananas, mangoes, oranges, jackfruits and whatever first-class fruits from distant villages he had heard about.





TEXT 87





bahu-mūlya diyā āni' kariyā yatana



pavitra saṁskāra kari' kare nivedana



SYNONYMS



*bahu*-mūlya-high price; *diyā*-offering; *āni'*-bringing; *kariyā yatana*-with great attention; *pavitra*-purified; *saṁskāra kari'*-trimming; *kare nivedana*-offers to the Deity.



TRANSLATION



"All these fruits were collected from distant places and were bought at a high price. After trimming them with great care and purity, Rāghava Paṇḍita offered them to the Deity.





TEXT 88





ei mata vyañjanera śāka, mūla, phala



ei mata ciḍā, huḍuma, sandeśa sakala



SYNONYMS



*ei mata*-in this way; *vyañjanera*-of vegetables; *śāka*-spinach; *mūla*-radishes; *phala*-fruits; *ei mata*-in this way; *ciḍā*-chipped rice; *huḍuma*-powdered rice; *sandeśa*-sweetmeats; *sakala*-all.



TRANSLATION



"Thus with great care and attention Rāghava Paṇḍita would prepare spinach, other vegetables, radishes, fruits, chipped rice, powdered rice and sweetmeats.





TEXT 89





ei-mata piṭhā-pānā, kṣīra-odana



parama pavitra, āra kare sarvottama



SYNONYMS



*ei-mata*-in this way; *piṭhā*-pānā-cakes and sweet rice; *kṣīra*-odana-concentrated milk; *parama pavitra*-highly purified; *āra*-and; *kare*-he makes; *sarva*-uttama-first class, tasteful.



TRANSLATION



"He prepared cakes, sweet rice, concentrated milk and everything else with great attention, and the cooking conditions were purified so that the food was first class and tasteful.





TEXT 90





kāśamdi, ācāra ādi aneka prakāra



gandha, vastra, alaṅkāra, sarva dravya-sāra



SYNONYMS



*kāśamdi*-a kind of pickle; *ācāra*-other pickles; *ādi*-and so on; *aneka pra-kāra*-of many varieties; *gandha*-scents; *vastra*-clothing; *alaṅkāra*-ornaments; *sarva*-all; *dravya*-of things; *sāra*-best.



TRANSLATION



"Rāghava Paṇḍita would also offer all kinds of pickles, such as kāśamdi. He offered various scents, garments, ornaments and the best of everything.





TEXT 91





ei-mata premera sevā kare anupama



yāhā dekhi' sarva-lokera juḍāna nayana



SYNONYMS



*ei-mata*-in this way; *premera sevā*-service in love; *kare*-performs; *anupama*-without comparison; *yāhā dekhi'*-seeing which; *sarva-lokera*-of all people; *juḍāna*-become pleased; *nayana*-the eyes.



TRANSLATION



"Thus Rāghava Paṇḍita would serve the Lord in an incomparable way. Everyone was very satisfied just to see him."





TEXT 92





eta bali' rāghavere kaila āliṅgane



ei-mata sammānila sarva bhakta-gaṇe



SYNONYMS



*eta bali'*-saying this; *rāghavere*-Rāghava Paṇḍita; *kaila āliṅgane*-He embraced; *ei-mata*-in this way; *sammānila*-showed respect; *sarva*-all; *bhakta-gaṇe*-to the devotees.



TRANSLATION



Śrī Caitanya Mahāprabhu then mercifully embraced Rāghava Paṇḍita. The Lord also offered all the other devotees a reception with similar respect.





TEXT 93





śivānanda sene kahe kariyā sammāna



vāsudeva-dattera tumi kariha samādhāna



SYNONYMS



*śivānanda sene*-unto Śivānanda Sena; *kahe*-says; *kariyā sammāna*-with great respect; *vāsudeva-dattera*-of Vāsudeva Datta; *tumi*-you; *kariha*-take; *samādhāna*-care.



TRANSLATION



The Lord also respectfully told Śivānanda Sena, "Take care of Vāsudeva Datta very nicely.





TEXT 94





parama udāra iṅho, ye dina ye āise



sei dine vyaya kare, nāhi rākhe śeṣe



SYNONYMS



*parama udāra*-very liberal; *iṅho*-he; *ye dina*-every day; *ye āise*-whatever he gets; *sei dine*-on that very day; *vyaya kare*-spends; *nāhi*-does not; *rākhe*-keep; *śeṣe*-any balance.



TRANSLATION



"Vāsudeva Datta is very liberal. Every day, whatever income he receives, he spends. He does not keep any balance.





TEXT 95





'gṛhastha' hayena iṅho, cāhiye sañcaya



sañcaya nā kaile kuṭumba-bharaṇa nāhi haya



SYNONYMS



*gṛhastha*-householder; *hayena*-is; *iṅho*-he (Vāsudeva Datta); *cāhiye sañcaya*-requires to save some money; *sañcaya nā kaile*-without saving money; *kuṭumba*-bharaṇa-maintenance of a family; *nāhi haya*-is not possible.



TRANSLATION



"Being a householder, Vāsudeva Datta needs to save some money. Because he is not doing so, it is very difficult for him to maintain his family.





TEXT 96





ihāra gharera āya-vyaya saba--tomāra sthāne



'sara-khela' hañā tumi kariha samādhāne



SYNONYMS



*ihāra*-of Vāsudeva Datta; *gharera*-of household affairs; *āya*-vyaya-income and expenditures; *saba*-all; *tomāra sthāne*-at your place; *sara-khela hañā*-being the manager; *tumi*-you; *kariha samādhāne*-arrange.



TRANSLATION



"Please take care of Vāsudeva Datta's family affairs. Become his manager and make the proper adjustments.



Both Vāsudeva Datta and Śivānanda Sena were living in the same neighborhood, which is presently called Kumārahaṭṭa or Hālisahara.





TEXT 97





prati-varṣe āmāra saba bhakta-gaṇa lañā



guṇḍicāya āsibe sabāya pālana kariyā



SYNONYMS



*prati*-varṣe-each and every year; *āmāra*-My; *saba*-all; *bhakta*-gaṇa lañā-accompanied by the devotees; *guṇḍicāya*-to perform the Guṇḍicā cleansing festival; *āsibe*-you will come; *sabāya*-to everyone; *pālana kariyā*-providing maintenance.



TRANSLATION



"Come every year and bring all My devotees with you to the Guṇḍicā festival. I also request you to maintain all of them."





TEXT 98





kulīna-grāmīre kahe sammāna kariyā



pratyabda āsibe yātrāya paṭṭa-ḍorī lañā



SYNONYMS



*kulīna*-grāmīre-unto the inhabitants of Kulīna-grāma; *kahe*-says; *sammāna kariyā*-with great respect; *prati*-abda-each year; *āsibe*-please come; *yātrāya*-during the Ratha-yātrā festival; *paṭṭa-ḍorī*-silken rope; *lañā*-taking.



TRANSLATION



The Lord then with great respect extended an invitation to all the inhabitants of Kulīna-grāma, asking them to come every year and bring silken rope to carry Lord Jagannātha during the Ratha-yātrā festival.





TEXT 99





guṇarāja-khāṅna kaila śrī-kṛṣṇa-vijaya



tāhāṅ eka-vākya tāṅra āche premamaya



SYNONYMS



*guṇarāja*-khāṅna-Guṇarāja Khān; *kaila*-compiled; *śrī-kṛṣṇa-vijaya*-the book named Śrī Kṛṣṇa-vijaya; *tāhāṅ*-there; *eka-vākya*-one sentence; *tāṅra*-of it; *āche*-is; *prema*-maya-full of love of Kṛṣṇa.



TRANSLATION



Śrī Caitanya Mahāprabhu then said, "Guṇarāja Khān of Kulīna-grāma compiled a book named Śrī Kṛṣṇa-vijaya in which there is a sentence revealing the author's ecstatic love of Kṛṣṇa."



PURPORT



Śrī Kṛṣṇa-vijaya is a book of poems considered to be the first poetry book written in Bengal. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that this book was compiled in the year 1395 śakābda (A.D. 1474). After seven years, it was completed (1402 śakābda). This book was written in plain language, and even half-educated Bengalis and women could read it very clearly. Even ordinary men with little knowledge of the alphabet could read this book and understand it. Its language is not very ornamental, and sometimes the poetry is not very sweet to hear. Although according to the sonnet style each line should contain fourteen syllables, there are sometimes sixteen, twelve and thirteen syllables in his verse. Many words used in those days could be understood only by local inhabitants, yet this book is still so popular that no book store is complete without it. It is very valuable for those who are interested in advancing in Kṛṣṇa consciousness.





Śrī Guṇarāja Khān was one of the topmost Vaiṣṇavas, and he has translated the Tenth and Eleventh Cantos of *Śrīmad-Bhāgavatam* for the understanding of the common man. The book Śrī Kṛṣṇa-vijaya was highly praised by Śrī Caitanya Mahāprabhu, and it is very valuable for all Vaiṣṇavas. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives a genealogical table and family history of Guṇarāja Khān. When a Bengali emperor named Ādiśūra first came from Kānyakubja, or Kānowj, he brought with him five brāhmaṇas and five kāyasthas. Since the king is supposed to be accompanied by his associates, the brāhmaṇas accompanied the King to help him in higher spiritual matters. The kāyasthas were to render other services. In the northern Indian high country, the kāyasthas are accepted as śūdras, but in Bengal the kāyasthas are considered among the higher castes. It is a fact that the kāyasthas came to Bengal from northern India, specifically from Kānyakubja, or Kānowj. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the kāyasthas who came from Kānyakubja were high-class men. Of them, Daśaratha Vasu was a great personality, and the thirteenth generation of his family included Guṇarāja Khān.



His real name was Mālādhara Vasu, but the title Khān was given to him by the Emperor of Bengal. Thus he became known as Guṇarāja Khān. Bhaktisiddhānta Sarasvatī Ṭhākura gives the following genealogical table of Guṇarāja Khān: (1) Daśaratha Vasu; (2) Kuśala; (3) Śubhaśaṅkara; (4) Haṁsa; (5) Śaktirāma (Bāgāṇḍā), Muktirāma (Māinagara) and Alaṅkāra (Baṅgaja); (6) Dāmodara; (7) Anantarāma; (8) Guṇīnāyaka and Vīṇānāyaka. The twelfth generation included Bhagīratha, and the thirteenth Mālādhara Vasu, or Guṇarāja Khān. Śrī Guṇarāja Khān had fourteen sons, of whom the second son, Lakṣmīnāthavasu, received the title Satyarāja Khān. His son was Śrī Rāmānanda Vasu; therefore Rāmānanda Vasu belonged to the fifteenth generation. Guṇarāja Khān was a very well known and wealthy man. His palace, fort and temples are still existing, and from these we can deduce that the opulence of Guṇarāja Khān was certainly very great. Śrī Guṇarāja Khān never cared for the artificial aristocracy introduced by Ballāl Sena.





TEXT 100





"nandanandana kṛṣṇa--mora prāṇa-nātha"



ei vākye vikāinu tāṅra vaṁśera hāta



SYNONYMS



*nanda*-nandana kṛṣṇa-Kṛṣṇa, the son of Nanda Mahārāja; *mora prāṇa*-nātha-my life and soul; *ei vākye*-because of this statement; *vikāinu*-I became sold; *tāṅra*-of him; *vaṁśera hāta*-in the hands of the descendants.



TRANSLATION



Śrī Caitanya Mahāprabhu said, " 'Kṛṣṇa, the son of Nanda Mahārāja, is my life and soul.' By this statement I am sold into the hands of the descendants of Guṇarāja Khān.



PURPORT



The full verse referred to here is:





eka-bhāve vanda hari yoḍa kari' hāta

nandanandana kṛṣṇa--mora prāṇa-nātha



"With folded hands I offer my prayers unto Kṛṣṇa, the son of Nanda Mahārāja, who is my life and soul."





TEXT 101





tomāra ki kathā, tomāra grāmera kukkura



sei mora priya, anya-jana rahu dūra



SYNONYMS



*tomāra*-of you; *ki kathā*-what to speak; *tomāra*-of your; *grāmera*-village; *kukkura*-a dog; *sei*-that; *mora*-to Me; *priya*-very dear; *anya*-jana-others; *rahu dūra*-apart from.



TRANSLATION



"To say nothing of you, even a dog living in your village is very dear to Me. What, then, to speak of others?"





TEXT 102





tabe rāmānanda, āra satyarāja khāṅna



prabhura caraṇe kichu kaila nivedana



SYNONYMS



*tabe*-after this; *rāmānanda*-Rāmānanda Vasu; *āra*-and; *satyarāja khāṅna*-Satyarāja Khān; *prabhura caraṇe*-at the lotus feet of Lord Śrī Caitanya Mahāprabhu; *kichu*-some; *kaila*-made; *nivedana*-submission.



TRANSLATION



After this, Rāmānanda Vasu and Satyarāja Khān both submitted questions at the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 103





gṛhastha viṣayī āmi, ki mora sādhane



śrī-mukhe ājñā kara prabhu--nivedi caraṇe



SYNONYMS



*gṛhastha*-householder; *viṣayī*-materialistic man; *āmi*-I; *ki*-what; *mora sādhane*-the process of my advancement in spiritual life; *śrī*-mukhe-from Your own mouth; *ājñā kara*-please order; *prabhu*-my Lord; *nivedi caraṇe*-I submit unto Your lotus feet.



TRANSLATION



Satyarāja Khān said, "My dear Lord, being a householder and a materialistic man, I do not know the process of advancing in spiritual life. I therefore submit myself unto Your lotus feet and request You to give me orders."





TEXT 104





prabhu kahena,--'kṛṣṇa-sevā', 'vaiṣṇava-sevana'



'nirantara kara kṛṣṇa-nāma-saṅkīrtana'



SYNONYMS



*prabhu kahena*-the Lord replied; *kṛṣṇa*-sevā-serving Kṛṣṇa; *vaiṣṇava*-sevana-abiding by the orders of Vaiṣṇavas; *nirantara*-without cessation; *kara*-do; *kṛṣṇa*-nāma-saṅkīrtana-chanting of the holy name of Lord Kṛṣṇa.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "Without cessation continue chanting the holy name of Lord Kṛṣṇa. Whenever possible, serve Him and His devotees, the Vaiṣṇavas."





TEXT 105





satyarāja bale,--vaiṣṇava ciniba kemane?



ke vaiṣṇava, kaha tāṅra sāmānya lakṣaṇe



SYNONYMS



*satyarāja bale*-Satyarāja Khān said; *vaiṣṇava*-a Vaiṣṇava; *ciniba kemane*-how shall I recognize; *ke vaiṣṇava*-who is a Vaiṣṇava; *kaha*-please say; *tāṅra*-of him; *sāmānya lakṣaṇe*-common symptoms.



TRANSLATION



Upon hearing this, Satyarāja said, "How can I recognize a Vaiṣṇava? Please let me know what a Vaiṣṇava is. What are his common symptoms?"





TEXT 106





prabhu kahe,--"yāṅra mukhe śuni eka-bāra



kṛṣṇa-nāma, sei pūjya,--śreṣṭha sabākāra"



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu replied; *yāṅra mukhe*-in whose mouth; *śuni*-I hear; *eka*-bāra-once; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *sei pūjya*-he is worshipable; *śreṣṭha sabākāra*-the best of all human beings



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "Whoever chants the holy name of Kṛṣṇa just once is worshipable and is the topmost human being.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that simply by chanting the holy name of Kṛṣṇa once, a person becomes perfect. Such a person is understood to be a Vaiṣṇava. With such faith and belief, one may begin a life of Kṛṣṇa consciousness, but an ordinary person cannot chant the holy name of Kṛṣṇa with such faith. This is confirmed by Śrīla Rūpa Gosvāmī in his Upadeśāmṛta: kṛṣṇeti yasya giri taṁ manasādriyeta. One should accept the holy name of Kṛṣṇa to be identical with the Supreme Personality of Godhead, Transcendence Himself. The holy name of Kṛṣṇa is also identical with Kṛṣṇa and is also cintāmaṇi. The name Kṛṣṇa is the personification of sound perfectly transcendental and eternally liberated from material contamination. One should understand that the name Kṛṣṇa and Kṛṣṇa are identical. Having such faith, one must continue to chant the holy name. When one is situated on the neophyte platform, one cannot understand the devotional ingredients of a pure, unalloyed devotee. However, when the novice engages in devotional service-especially in Deity worship-and follows the order of a bona fide spiritual master, he becomes a pure devotee. Anyone can take advantage of hearing about Kṛṣṇa consciousness from a pure devotee and thus gradually become purified.





A devotee who believes that the holy name of the Lord is identical with the Lord is a pure devotee, even though he may be in the neophyte stage. By his association, others may also become Vaiṣṇavas.



One is known as a materialistic devotee if he simply worships the Deity of Hari with faith but does not show proper respect to the devotees and to others. This is confirmed in *Śrīmad-Bhāgavatam* (11.2.47):



arcāyām eva haraye

pūjāṁ yaḥ śraddhayehate

na tad-bhakteṣu cānyeṣu

sa bhaktaḥ prākṛtaḥ smṛtaḥ



"Anyone who engages with faith in the worship of the Deity of Hari but does not show proper respect to the devotees and to others is known as a materialistic devotee." However, by associating with a neophyte devotee who believes that the holy name of the Lord is identical with the Lord, one can become a devotee also. When Lord Caitanya was teaching Sanātana Gosvāmī, He said:





śraddhāvān jana haya bhakti-adhikārī

'uttama', 'madhyama;', 'kaniṣṭha'--śraddhā-anusārī



yāhāra komala-śraddhā, se 'kaniṣṭha' jana

krame krame teṅho bhakta ha-ibe 'uttama'



rati-prema-tāratamye bhakta-taratama



"A person who has attained firm faith is a real candidate for advancing in Kṛṣṇa consciousness. According to the faith, there are first-class, second-class and neophyte devotees. One who has preliminary faith is called kaniṣṭha, or a neophyte. The neophyte, however, can become an advanced devotee if he strictly follows the regulative principles set down by the spiritual master. The pure devotee whose faith advances becomes a madhyama-adhikārī and uttama-adhikārī." (Cc. Madhya 22.64,69-70)





It is thus concluded that even a neophyte devotee is superior to the karmīs and jñānīs because he has full faith in chanting the holy name of the Lord. A karmī or a jñānī, regardless of his greatness, has no faith in Lord Viṣṇu, His holy name or His devotional service. One may be advanced religiously, but if he is not trained in devotional service, he has very little credit on the transcendental platform. Even a neophyte devotee engaged in Deity worship in accordance with the regulations set forth by the spiritual master is in a position superior to that of the fruitive worker and speculative philosopher.





TEXT 107





"eka kṛṣṇa-nāme kare sarva-pāpa kṣaya



nava-vidhā bhakti pūrṇa nāma haite haya



SYNONYMS



*eka kṛṣṇa-nāme*-one holy name of Kṛṣṇa; *kare*-can do; *sarva-pāpa*-of all sinful reactions; *kṣaya*-destruction; *nava*-vidhā-nine processes; *bhakti*-of devotional service; *pūrṇa*-complete; *nāma haite*-simply by chanting the holy name; *haya*-are.



TRANSLATION



"Simply by chanting the holy name of Kṛṣṇa, one is relieved from all the reactions of a sinful life. One can complete the nine processes of devotional service simply by chanting the holy name.



PURPORT



The nine types of devotional service are mentioned in *Śrīmad-Bhāgavatam* (7.5.23):





śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam



iti puṁsārpitā viṣṇau

bhaktiś cen nava-lakṣaṇā

kriyeta bhagavaty addhā

tan manye 'dhītam uttamam



These are the activities of hearing, chanting, remembering, serving, worshiping, praying, obeying, maintaining friendship and surrendering everything. As far as chanting the holy name of Kṛṣṇa is concerned, one can be freed from all sinful reactions by chanting the holy name without committing offenses. If one chants offenselessly, he may be saved from all sinful reactions. It is very important in devotional service to chant the holy name of the Lord without committing offenses. The nine devotional processes such as śravaṇa and kīrtana can all be attained at once if one simply chants the holy name of the Lord offenselessly.





In this regard, Śrīla Jīva Gosvāmī states in his book Bhakti-sandarbha (173): yadyapi anyā bhaktiḥ kalau kartavyā, tada kīrtanākhya-bhakti-saṁyogenaiva. Out of the nine processes of devotional service, kīrtana is very important. Śrīla Jīva Gosvāmī therefore instructs that the other processes, such as arcana, vandana, dāsya and sakhya, should be executed, but they must be preceded and followed by kīrtana, the chanting of the holy name. We have therefore introduced this system in all of our centers. Arcana, ārati, bhoga offering, Deity dressing and decoration are all preceded and followed by the chanting of the holy name of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.





TEXT 108





dīkṣā-puraścaryā-vidhi apekṣā nā kare



jihvā-sparśe ā-caṇḍāla sabāre uddhāre



SYNONYMS



*dīkṣā*-initiation; *puraścaryā*-activities before initiation; *vidhi*-regulative principles; *apekṣā*-reliance on; *nā*-not; *kare*-does; *jihvā*-the tongue; *sparśe*-by touching; *ā*-caṇḍāla-even to the lowest of men, the caṇḍāla; *sabāre*-everyone; *uddhāre*-delivers.



TRANSLATION



"One does not have to undergo initiation or execute the activities required before initiation. One simply has to vibrate the holy name with his lips. Thus even a man in the lowest class [caṇḍāla] can be delivered.



PURPORT



Śrīla Jīva Gosvāmī explains dīkṣā in his Bhakti-sandarbha (283):





divyaṁ jñānaṁ yato dadyāt

kuryāt pāpasya saṅkṣayam

tasmād dīkṣeti sā proktā

deśikais tattva-kovidaiḥ



"Dīkṣā is the process by which one can awaken his transcendental knowledge and vanquish all reactions caused by sinful activity. A person expert in the study of the revealed scriptures knows this process as dīkṣā." The regulative principles of dīkṣā are explained in the *Hari-bhakti-vilāsa* (2.3,4) and in Bhakti-sandarbha (283). As stated:



dvijānām anupetānāṁ svakarmādhyayanādiṣu

yathādhikāro nāstīha syāc copanayanād anu

tathātrādīkṣitānāṁ tu mantra-devārcanādiṣu

nādhikāro 'sty ataḥ kuryād ātmānaṁ śiva-saṁstutam



"Even though born in a brāhmaṇa family, one cannot engage in Vedic rituals without being initiated and having a sacred thread. Although born in a brāhmaṇa family, one becomes a brāhmaṇa after initiation and the sacred thread ceremony. Unless one is initiated as a brāhmaṇa, he cannot worship the holy name properly."





According to the Vaiṣṇava regulative principles, one must be initiated as a brāhmaṇa. The *Hari-bhakti-vilāsa* (2.6) quotes the following injunction from the Viṣṇu-yāmala:



adīkṣitasya vāmoru

kṛtaṁ sarvaṁ nirarthakam

paśu-yonim avāpnoti

dīkṣā-virahito janaḥ



"Unless one is initiated by a bona fide spiritual master, all his devotional activities are useless. A person who is not properly initiated can descend again into the animal species."





*Hari-bhakti-vilāsa* (2.10) further quotes:

ato guruṁ praṇamyaivaṁ

sarva-svaṁ vinivedya ca

gṛhṇīyād vaiṣṇavaṁ mantraṁ

dīkṣā-pūrvaṁ vidhānataḥ



"It is the duty of every human being to surrender to a bona fide spiritual master. Giving him everything-body, mind and intelligence-one must take a Vaiṣṇava initiation from him."





The Bhakti-sandarbha (298) gives the following quotation from the Tattva-sāgara:



yathā kāñcanatāṁ yāti

kāsyaṁ rasa-vidhānataḥ

tathā dīkṣā-vidhānena

dvijatvaṁ jāyate nṛṇām



"By chemical manipulation, bell metal is turned into gold when touched by mercury; similarly, when a person is properly initiated, he can acquire the qualities of a brāhmaṇa."





The *Hari-bhakti-vilāsa* (17.11,12) in discussing the puraścaryā process, quotes the following verses from Agastya-saṁhitā:



pūjā traikālikī nityaṁ

japas tarpaṇam eva ca

homo brāhmaṇa-bhuktiś ca

puraścaraṇam ucyate



guror labdhasya mantrasya

prasādena yathā-vidhi

pañcāṅgopāsanā-siddhyai

puraś caitad vidhīyate



"In the morning, afternoon and evening, one should worship the Deity, chant the Hare Kṛṣṇa mantra, offer oblations, perform a fire sacrifice, and feed the brāhmaṇas. These five activities constitute puraścaryā. To attain full success when taking initiation from the spiritual master, one should first perform these puraścaryā processes."





The word puraḥ means "before" and caryā means "activities." Due to the necessity of these activities, we do not immediately initiate disciples in the International Society for Krishna Consciousness. For six months, a candidate for initiation must first attend ārati and classes in the śāstras, practice the regulative principles and associate with other devotees. When one is actually advanced in the puraścaryā-vidhi, he is recommended by the local temple president for initiation. It is not that anyone can be suddenly initiated without meeting the requirements. When one is further advanced by chanting the Hare Kṛṣṇa mantra sixteen rounds daily, following the regulative principles and attending classes, he receives the sacred thread (brahminical recognition) after the second six months.



In the *Hari-bhakti-vilāsa* (17.4,5,7) it is stated:



vinā yena na siddhaḥ syān

mantro varṣa-śatair api

kṛtena yena labhate

sādhako vāñchitaṁ phalam



puraścaraṇa-sampanno

mantro hi phala-dhāyakaḥ

ataḥ puraṣkriyāṁ kuryāt

mantravit siddhi-kaṅksayā



puraṣkriyā hi mantrāṇāṁ

pradhānaṁ vīryam ucyate

vīrya-hīno yathā dehī

sarva-karmasu na kṣamaḥ

puraścaraṇa-hīno hi

tathā mantraḥ prakīrtitaḥ



"Without performing the puraścaryā activities, one cannot become perfect even by chanting this mantra for hundreds of years. However, one who has undergone the puraścaryā-vidhi process can attain success very easily. If one wishes to perfect his initiation, he must first undergo the puraścaryā activities. The puraścaryā process is the life-force by which one is successful in chanting the mantra. Without the life-force, one cannot do anything; similarly, without the life force of puraścaryā-vidhi, no mantra can be perfected."





In his Bhakti-sandarbha (283), Śrīla Jīva Gosvāmī states:



yadyapi śrī-bhāgavata-mate pañcarātrādi-vat arcana-mārgasya āvaśyakatvaṁ nāsti, tad vināpi śaraṇāpattyādīnām ekatareṇāpi puruṣārtha-siddher abhihitatvāt, tathāpi śrī-nāradādi-vartmānusaradbhiḥ śrī-bhagavatā saha sambandha-viśeṣaṁ dīkṣā-vidhānena śrī-guru-caraṇa-sampāditaṁ cikīrṣadbhiḥ kṛtāyāṁ dīkṣāyām arcanam avaśyaṁ kriyetaiva.



Of similar importance is dīkṣā, which is explained as follows in Bhakti-sandarbha (284):





yadyapi svarūpato nāsti, tathāpi prāyaḥ svabhāvato dehādi-sambandhena kardaya-śīlānāṁ vikṣipta-cittānāṁ janānāṁ tat-tat-saṅkocī-karaṇāya śrīmad-ṛṣi-prabhṛtibhir atrārcana-mārge kvacit kvacit kācit kācin maryādā sthāpitāsti.



Similarly in the Rāmārcana-candrikā it is stated:





vinaiva dīkṣāṁ viprendra

puraścaryāṁ vinaiva hi

vinaiva nyāsa-vidhinā

japa-mātreṇa siddhidā



In other words, the chanting of the Hare Kṛṣṇa mahā-mantra is so powerful that it does not depend on official initiation, but if one is initiated and engages in pañcarātra-vidhi (Deity worship), his Kṛṣṇa consciousness will awaken very soon, and his identification with the material world will be vanquished. The more one is freed from material identification, the more one can realize that the spirit soul is qualitatively as good as the Supreme Soul. At such a time, when one is situated on the absolute platform, he can understand that the holy name of the Lord and the Lord Himself are identical. At that stage of realization, the holy name of the Lord, the Hare Kṛṣṇa mantra, cannot be identified with any material sound. If one accepts the Hare Kṛṣṇa mahā-mantra as a material vibration, he falls down. One should worship and chant the holy name of the Lord by accepting it as the Lord Himself. One should therefore be initiated properly according to revealed scriptures under the direction of a bona fide spiritual master. Although chanting the holy name is good for both the conditioned and liberated soul, it is especially beneficial to the conditioned soul because by chanting it one is liberated. When a person who chants the holy name is liberated, he attains the ultimate perfection by returning home, back to Godhead. In the words of Śrī *Caitanya-caritāmṛta* (Ādi 7.73):





kṛṣṇa-mantra haite habe saṁsāra-mocana

kṛṣṇa-nāma haite pābe kṛṣṇera caraṇa



"Simply by chanting the holy name of Kṛṣṇa one can obtain freedom from material existence. Indeed, simply by chanting the Hare Kṛṣṇa mantra one will be able to see the lotus feet of the Lord."





The offenseless chanting of the holy name does not depend on the initiation process. Although initiation may depend on puraścaryā or puraścaraṇa, the actual chanting of the holy name does not depend on puraścaryā-vidhi, or the regulative principles. If one chants the holy name once without committing an offense, he attains all success. During the chanting of the holy name, the tongue must work. Simply by chanting the holy name, one is immediately delivered. The tongue is sevonmukha-jihvā-it is controlled by service. One whose tongue is engaged in tasting material things and also talking about them cannot use the tongue for absolute realization.



ataḥ śrī-kṛṣṇa-nāmādi

na bhaved grāhyam indriyaiḥ

sevonmukhe hi jihvādau

svayam eva sphuraty adaḥ



According to *Caitanya-caritāmṛta* (Madhya 17.134):





ataeva kṛṣṇera 'nāma', 'deha', 'vilāsa'

prākṛtendriya-grāhya nahe, haya sva-prakāśa



"With these material senses, one cannot understand the transcendental holy name of the Lord or His form, activities and pastimes. However, when one actually engages in devotional service, utilizing the tongue, the Lord is revealed."





TEXT 109





anuṣaṅga-phale kare saṁsārera kṣaya



citta ākarṣiyā karāya kṛṣṇe premodaya



SYNONYMS



*anuṣaṅga*-phale-as a simultaneous result; *kare*-does; *saṁsārera kṣaya*-annihilation of entanglement in the material world; *citta*-thought; *ākarṣiyā*-attracting; *karāya*-causes; *kṛṣṇe*-unto Lord Kṛṣṇa; *prema*-udaya-arousal of transcendental love.



TRANSLATION



"By chanting the holy name of the Lord, one dissolves his entanglement in material activities. After this, one becomes very attracted to Kṛṣṇa, and thus dormant love for Kṛṣṇa is awakened.





TEXT 110





ākṛṣṭiḥ kṛta-cetasāṁ sumanasām uccāṭanaṁ cāṁhasām



ācaṇḍālam amūka-loka-sulabho vaśyaś ca mukti-śriyaḥ



no dīkṣāṁ na ca sat-kriyāṁ na ca puraścaryāṁ manāg īkṣate



mantro 'yaṁ rasanā-spṛg eva phalati śrī-kṛṣṇa-nāmātmakaḥ



SYNONYMS



*ākṛṣṭiḥ*-attraction; *kṛta-cetasām*-of saintly persons; *su-manasām*-of the most liberal-minded; *uccāṭanam*-annihilator; *ca*-also; *aṁhasām*-of sinful reactions; *ā*-caṇḍālam-even to the caṇḍālas; *amūka*-except the dumb; *loka-sulabhaḥ*-very easy to achieve for all persons; *vaśyaḥ*-full controller; *ca*-and; *mukti-śriyaḥ*-of the opulence of liberation; *no*-not; *dīkṣām*-initiation; *na*-not; *ca*-also; *sat*-kriyām-pious activities; *na*-not; *ca*-also; *puraścaryām*-regulative principles before initiation; *manāk*-slightly; *īkṣate*-depends upon; *mantraḥ*-mantra; *ayam*-this; *rasanā*-tongue; *spṛk*-touching; *eva*-simply; *phalati*-is fruitful; *śrī*-kṛṣṇa-nāma-ātmakaḥ-consisting of the holy name of Lord Kṛṣṇa.



TRANSLATION



" 'The holy name of Lord Kṛṣṇa is an attractive feature for many saintly, liberal people. It is the annihilator of all sinful reactions and is so powerful that save for the dumb who cannot chant it, it is readily available to everyone, including the lowest type of man, the caṇḍāla. The holy name of Kṛṣṇa is the controller of the opulence of liberation, and it is identical with Kṛṣṇa. Simply by touching the holy name with one's tongue, immediate effects are produced. Chanting the holy name does not depend on initiation, pious activities or the puraścaryā regulative principles generally observed before initiation. The holy name does not wait for all these activities. It is self-sufficient.' "



PURPORT



This verse is found in the Padyāvalī (29) by Śrīla Rūpa Gosvāmī.





TEXT 111





"ataeva yāṅra mukhe eka kṛṣṇa-nāma



sei ta' vaiṣṇava, kariha tāṅhāra sammāna"



SYNONYMS



*ataeva*-therefore; *yāṅra mukhe*-in whose mouth; *eka*-one; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *sei ta' vaiṣṇava*-he is a Vaiṣṇava; *kariha*-offer; *tāṅhāra*-to him; *sammāna*-respect.



TRANSLATION



Śrī Caitanya Mahāprabhu then finally advised, "One who is chanting the Hare Kṛṣṇa mantra is understood to be a Vaiṣṇava; therefore you should offer all respects to him."



PURPORT



In his Upadeśāmṛta, Śrīla Rūpa Gosvāmī states: kṛṣṇeti yasya giri taṁ manasādriyeta dīkṣāsti cet. An advanced devotee should respect a person who has been initiated by a bona fide spiritual master and who is situated on the transcendental platform, chanting the holy name with faith and obeisances and following the instructions of the spiritual master. Śrīla Bhaktivinoda Ṭhākura comments that serving Vaiṣṇavas is most important for householders. Whether a Vaiṣṇava is properly initiated or not is not a subject for consideration. One may be initiated and yet contaminated by the Māyāvāda philosophy, but a person who chants the holy name of the Lord offenselessly will not be so contaminated. A properly initiated Vaiṣṇava may be imperfect, but one who chants the holy name of the Lord offenselessly is all-perfect. Although he may apparently be a neophyte, he still has to be considered a pure unalloyed Vaiṣṇava. It is the duty of the householder to offer respects to such an unalloyed Vaiṣṇava. This is Śrī Caitanya Mahāprabhu's instruction.





TEXT 112





khaṇḍera mukunda-dāsa, śrī-raghunandana



śrī-narahari,--ei mukhya tina jana



SYNONYMS



*khaṇḍera*-of the place known as Khaṇḍa; *mukunda*-dāsa-Mukunda dāsa; *śrī-raghunandana*-Śrī Raghunandana; *śrī-narahari*-Śrī Narahari; *ei*-these; *mukhya*-chief; *tina*-three; *jana*-persons.



TRANSLATION



Śrī Caitanya Mahāprabhu then turned His attention to three persons-Mukunda dāsa, Raghunandana and Śrī Narahari-inhabitants of the place called Khaṇḍa.





TEXT 113





mukunda dāsere puche śacīra nandana



'tumi--pitā, putra tomāra--śrī-raghunandana?



SYNONYMS



*mukunda dāsere*-unto Mukunda dāsa; *puche*-inquired; *śacīra nandana*-the son of mother Śacī; *tumi*-you; *pitā*-father; *putra*-son; *tomāra*-your; *śrī-raghunandana*-Śrī Raghunandana.



TRANSLATION



Śrī Caitanya Mahāprabhu, the son of mother Śacī, next asked Mukunda dāsa, "You are the father, and your son is Raghunandana. Is that so?





TEXT 114





kibā raghunandana--pitā, tumi--tāra tanaya?



niścaya kariyā kaha, yāuka saṁśaya'



SYNONYMS



*kibā*-or; *raghunandana*-Raghunandana; *pitā*-father; *tumi*-you; *tāra*-his; *tanaya*-son; *niścaya kariyā*-making certain; *kaha*-just speak; *yāuka saṁśaya*-let My doubts be dissipated.



TRANSLATION



"Or is Śrīla Raghunandana your father whereas you are his son? Please let Me know the facts so that My doubts will go away."





TEXT 115





mukunda kahe,--raghunandana mora 'pitā' haya



āmi tāra 'putra',--ei āmāra niścaya



SYNONYMS



*mukunda kahe*-Mukunda dāsa replied; *raghunandana*-my son Raghunandana; *mora*-my; *pitā*-father; *haya*-is; *āmi*-I; *tāra*-his; *putra*-son; *ei*-this; *āmāra*-my; *niścaya*-decision.



TRANSLATION



Mukunda replied,"Raghunandana is my father, and I am his son. This is my decision.





TEXT 116





āmā sabāra kṛṣṇa-bhakti raghunandana haite



ataeva pitā--raghunandana āmāra niścite



SYNONYMS



*āmā sabāra*-of all of us; *kṛṣṇa*-bhakti-devotion to Kṛṣṇa; *raghunandana haite*-because of Raghunandana; *ataeva*-therefore; *pitā*-father; *raghunandana*-Raghunandana; *āmāra niścite*-my decision.



TRANSLATION



"All of us have attained devotion to Kṛṣṇa due to Raghunandana. Therefore in my mind he is my father."





TEXT 117





śuni' harṣe kahe prabhu--"kahile niścaya



yāṅhā haite kṛṣṇa-bhakti sei guru haya"



SYNONYMS



*śuni'*-hearing; *harṣe*-in great jubilation; *kahe prabhu*-Śrī Caitanya Mahāprabhu said; *kahile niścaya*-you have spoken correctly; *yāṅhā haite*-from whom; *kṛṣṇa*-bhakti-devotion to Kṛṣṇa; *sei*-that person; *guru haya*-is the spiritual master.



TRANSLATION



Hearing Mukunda dāsa give this proper decision, Śrī Caitanya Mahāprabhu confirmed it, saying,"Yes, it is correct. One who awakens devotion to Kṛṣṇa is certainly a spiritual master."





TEXT 118





bhaktera mahimā prabhu kahite pāya sukha



bhaktera mahimā kahite haya pañca-mukha



SYNONYMS



*bhaktera mahimā*-the glories of a devotee; *prabhu*-Śrī Caitanya Mahāprabhu; *kahite*-to speak; *pāya sukha*-gets happiness; *bhaktera mahimā*-the glories of a devotee; *kahite*-to speak; *haya*-becomes; *pañca*-mukha-five faced.



TRANSLATION



Śrī Caitanya Mahāprabhu became very happy just to speak of the glories of His devotees. Indeed, when He spoke of their glories, it was as if He had five faces.





TEXT 119





bhakta-gaṇe kahe,--śuna mukundera prema



nigūḍha nirmala prema, yena dagdha hema



SYNONYMS



*bhakta-gaṇe kahe*-Śrī Caitanya Mahāprabhu informed His devotees; *śuna*-please hear; *mukundera prema*-Mukunda's love of Godhead; *nigūḍha*-very deep; *nirmala*-pure; *prema*-ecstatic love; *yena*-as if; *dagdha*-clarified; *hema*-gold.



TRANSLATION



Śrī Caitanya Mahāprabhu then informed all His devotees, "Please hear about Mukunda's love of Godhead. It is a very deep and pure love and can only be compared with purified gold.





TEXT 120





bāhye rāja-vaidya iṅho kare rāja-sevā



antare kṛṣṇa-prema iṅhāra jānibeka kebā



SYNONYMS



*bāhye*-externally; *rāja*-vaidya-royal physician; *iṅho*-he; *kare*-performs; *rāja*-sevā-government service; *antare*-within the heart; *kṛṣṇa*-prema-love of Kṛṣṇa; *iṅhāra*-of Mukunda dāsa; *jānibeka*-can know; *kebā*-who.



TRANSLATION



"Mukunda dāsa externally appears to be a royal physician engaged in governmental service, but internally he has a deep love for Kṛṣṇa. Who can understand his love?



PURPORT



Unless Śrī Kṛṣṇa Caitanya Mahāprabhu discloses the fact, no one can understand who is actually a great devotee of the Lord engaged in His service. It is therefore said in *Caitanya-caritāmṛta* (Madhya 23.39), tāṅra vākya, kriyā, mudrā vijñeha nā bujhaya: even the most perfect and learned scholar cannot understand a Vaiṣṇava's activities. A Vaiṣṇava may be engaged in governmental service or in a professional business so that externally one cannot understand his position. Internally, however, he may be a nitya-siddha Vaiṣṇava-that is, an eternally liberated Vaiṣṇava. Externally Mukunda dāsa was a royal physician, but internally he was the most liberated paramahaṁsa devotee. Śrī Caitanya Mahāprabhu knew this very well, but ordinary men could not understand it, for the activities and plans of a Vaiṣṇava cannot be understood by ordinary men. However, Śrī Caitanya Mahāprabhu and His representative understand everything about a devotee, even though the devotee may externally pretend to be an ordinary householder and professional businessman.





TEXT 121





eka dina mleccha-rājāra ucca-ṭuṅgite



cikitsāra vāt kahe tāṅhāra agrete



SYNONYMS



*eka dina*-one day; *mleccha-rājāra*-of the Mohammedan King; *ucca-ṭuṅgite*-on a high platform; *cikitsāra vāt*-talk of medical treatment; *kahe*-was speaking; *tāṅhāra agrete*-before him.



TRANSLATION



"One day Mukunda dāsa, the royal physician, was seated with the Mohammedan King on a high platform and was telling the King about medical treatment.





TEXT 122





hena-kāle eka mayūra-pucchera āḍānī



rāja-śiropari dhare eka sevaka āni'



SYNONYMS



*hena*-kāle-at this time; *eka*-one; *mayūra-pucchera*-of peacock feathers; *āḍānī*-fan; *rāja-śira*-upari-above the head of the King; *dhare*-holds; *eka*-one; *sevaka*-servant; *āni'*-bringing.



TRANSLATION



"While the King and Mukunda dāsa were conversing, a servant brought a fan made of peacock feathers to shade the head of the King from the sun. Consequently he held the fan above the King's head.





TEXT 123





śikhi-piccha dekhi' mukunda premāviṣṭa hailā



ati-ucca ṭuṅgi haite bhūmite paḍilā



SYNONYMS



*śikhi*-piccha-peacock feathers; *dekhi'*-seeing; *mukunda*-Mukunda dāsa; *prema-āviṣṭa hailā*-became ecstatic in love of Godhead; *ati-ucca*-very high; *ṭuṅgi*-platform; *haite*-from; *bhūmite*-on the ground; *paḍilā*-fell down.



TRANSLATION



"Just by seeing the peacock-feathered fan, Mukunda dāsa became absorbed in ecstatic love of Godhead and fell from the high platform onto the ground.





TEXT 124





rājāra jñāna,--rāja-vaidyera ha-ila maraṇa



āpane nāmiyā tabe karāila cetana



SYNONYMS



*rājāra jñāna*-the King thought; *rāja-vaidyera*-of the royal physician; *ha*-ila maraṇa-there was death; *āpane*-personally; *nāmiyā*-getting down; *tabe*-thereupon; *karāila cetana*-brought him to consciousness.



TRANSLATION



"The King, fearing that the royal physician was killed, personally descended and brought him to his consciousness.





TEXT 125





rājā bale--vyathā tumi pāile kona ṭhāñi?



mukunda kahe,--ati-baḍa vyathā pāi nāi



SYNONYMS



*rājā bale*-the King said; *vyathā*-pain; *tumi pāile*-you have gotten; *kona ṭhāñi*-where; *mukunda kahe*-Mukunda replied; *ati-baḍa vyathā*-very much pain; *pāi nāi*-I have not gotten.



TRANSLATION



"When the King asked Mukunda, 'Where is it paining you?' Mukunda replied, 'I am not very much pained.'





TEXT 126





rājā kahe,--mukunda, tumi paḍilā ki lāgi'?



mukunda kahe, rājā, mora vyādhi āche mṛgī



SYNONYMS



*rājā kahe*-the King inquired; *mukunda*-O Mukunda; *tumi paḍilā*-you fell; *ki lāgi'*-for what reason; *mukunda kahe*-Mukunda replied; *rājā*-my dear King; *mora*-of me; *vyādhi*-disease; *āche*-is; *mṛgī*-epilepsy.



TRANSLATION



"The King then inquired, 'Mukunda, why did you fall down?' Mukunda replied, 'My dear King, I have a disease that is like epilepsy.'





TEXT 127





mahā-vidagdha rājā, sei saba jāne



mukundere haila tāṅra 'mahā-siddha'-jñāne



SYNONYMS



*mahā*-vidagdha-highly intelligent; *rājā*-the King; *sei*-he; *saba jāne*-knows everything; *mukundere*-upon Mukunda; *haila*-was; *tāṅra*-his; *mahā*-siddha-jñāne-calculation as the most perfect devotee.



TRANSLATION



"Being extraordinarily intelligent, the King could understand the whole affair. In his estimation, Mukunda was a most uncommon, exalted, liberated personality.





TEXTS 128-129





raghunandana sevā kare kṛṣṇera mandire



dvāre puṣkariṇī, tāra ghāṭera upare



kadambera eka vṛkṣe phuṭe bāra-māse



nitya dui phula haya kṛṣṇa-avataṁse



SYNONYMS



*raghunandana*-Raghunandana; *sevā kare*-serves; *kṛṣṇera mandire*-in the temple of Lord Kṛṣṇa; *dvāre*-near the door; *puṣkariṇī*-a lake; *tāra*-of it; *ghāṭera upare*-on the bank; *kadambera*-of kadamba flowers; *eka vṛkṣe*-on one tree; *phuṭe*-blossom; *bāra-māse*-all year around; *nitya*-daily; *dui phala*-two flowers; *haya*-become; *kṛṣṇa*-avataṁse-decoration for Lord Kṛṣṇa.



TRANSLATION



"Raghunandana is constantly engaged in serving the temple of Lord Kṛṣṇa. Beside the entrance of the temple is a lake, and on its banks is a kadamba tree, which daily delivers two flowers to be used for Kṛṣṇa's service."





TEXT 130





mukundere kahe punaḥ madhura vacana



'tomāra kārya--dharme dhana-upārjana



SYNONYMS



*mukundere*-to Mukunda; *kahe*-Lord Caitanya Mahāprabhu says; *punaḥ*-again; *madhura vacana*-sweet words; *tomāra kārya*-your duty; *dharme dhana-upārjana*-to earn both material and spiritual wealth.



TRANSLATION



Śrī Caitanya Mahāprabhu again spoke to Mukunda with sweet words: "Your duty is to earn both material and spiritual wealth.





TEXT 131





raghunandanera kārya--kṛṣṇera sevana



kṛṣṇa-sevā vinā iṅhāra anya nāhi mana



SYNONYMS



*raghunandanera kārya*-the duty of Raghunandana; *kṛṣṇera sevana*-worshiping Lord Kṛṣṇa; *kṛṣṇa*-sevā vinā-except for worshiping Kṛṣṇa; *iṅhāra*-of him; *anya*-other; *nāhi*-there is not; *mana*-intention.



TRANSLATION



"Furthermore it is the duty of Raghunandana to always engage in Lord Kṛṣṇa's service. He has no other intention but the service of Lord Kṛṣṇa."





TEXT 132





narahari rahu āmāra bhakta-gaṇa-sane



ei tina kārya sadā karaha tina jane,



SYNONYMS



*narahari*-Narahari; *rahu*-let him remain; *āmāra*-My; *bhakta*-gaṇa-sane-along with other devotees; *ei tina kārya*-these three divisions of duty; *sadā*-always; *karaha*-execute; *tina jane*-you three persons.



TRANSLATION



Śrī Caitanya Mahāprabhu then ordered Narahari: "I wish you to remain here with My devotees. In this way the three of you should always execute these three duties for the service of the Lord."



PURPORT



Śrī Caitanya Mahāprabhu set forth three duties for three different people. Mukunda was to earn money and follow the religious principles, whereas Narahari was to remain with the Lord's devotees, and Raghunandana was to engage in the Lord's service in the temple. Thus one person worships in the temple, another earns money honestly by executing his professional duty, and yet another preaches Kṛṣṇa consciousness with the devotees. Apparently these three types of service appear separate, but actually they are not. When Kṛṣṇa or Śrī Caitanya Mahāprabhu is the center, everyone can engage in different activities for the service of the Lord. That is the verdict of Śrī Caitanya Mahāprabhu.





TEXT 133





sārvabhauma, vidyā-vācaspati,--dui bhāi



dui-jane kṛpā kari' kahena gosāñi



SYNONYMS



*sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *vidyā*-vācaspati-Vidyā-vācaspati; *dui bhāi*-two brothers; *dui*-jane-unto the two; *kṛpā kari'*-out of His causeless mercy; *kahena*-says; *gosāñi*-Śrī Caitanya Mahāprabhu.



TRANSLATION



Out of His causeless mercy, Śrī Caitanya Mahāprabhu gave the following directions to the brothers Sārvabhauma Bhaṭṭācārya and Vidyā-vācaspati.





TEXT 134





'dāru'-jala'-rūpe kṛṣṇa prakaṭa samprati



'daraśana'-'snāne' kare jīvera mukati



SYNONYMS



*dāru*-wood; *jala*-water; *rūpe*-in the forms of; *kṛṣṇa*-Lord Kṛṣṇa; *prakaṭa*-manifested; *samprati*-at the present moment; *daraśana*-by seeing; *snāne*-by bathing; *kare*-does; *jīvera mukati*-the deliverance of the conditioned souls.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "In this Age of Kali, Kṛṣṇa is manifest in two forms-wood and water. Thus He helps conditioned souls to become liberated by seeing the wood and bathing in the water.





TEXT 135





'dāru-brahma'-rūpe--sākṣāt śrī-puruṣottama



bhāgīrathī hana sākṣāt 'jala-brahma'-sama



SYNONYMS



*dāru-brahma-rūpe*-in the form of Brahman as wood; *sākṣāt*-directly; *śrī-puruṣottama*-Lord Jagannātha; *bhāgīrathī*-the River Ganges; *hana*-is; *sākṣāt*-directly; *jala-brahma-sama*-the Supreme in the form of water.



TRANSLATION



"Lord Jagannātha is the Supreme Lord Himself in the form of wood, and the River Ganges is the Supreme Lord Himself in the form of water.



PURPORT



The *Vedas* enjoin, sarvaṁ khalv idaṁ brahma: everything is the energy of the Supreme Personality of Godhead, the Supreme Brahman or Paraṁ Brahman. Parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat: everything is a manifestation of the energy of the Supreme Brahman. Since the energy and energetic are identical, actually everything is Kṛṣṇa, Paraṁ Brahman. *Bhagavad-gītā* (9.4) confirms this:





mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ



"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them."





Kṛṣṇa is spread throughout the whole universe in His impersonal form. Since everything is a manifestation of the Lord's energy, the Lord can manifest Himself through any energy. In this age, the Lord is manifest through wood as Lord Jagannātha, and He is manifest through water as the River Ganges. Therefore Śrī Caitanya Mahāprabhu ordered the two brothers-Sārvabhauma Bhaṭṭācārya and Vidyā-vācaspati-to worship Lord Jagannātha and the River Ganges.





TEXT 136





sārvabhauma, kara 'dāru-brahma'-ārādhana



vācaspati, kara jala-brahmera sevana



SYNONYMS



*sārvabhauma*-O Sārvabhauma; *kara*-be engaged in; *dāru-brahma*-of wooden Brahman; *ārādhana*-worship; *vācaspati*-and you, Vācaspati; *kara*-do; *jala-brahmera*-of Paraṁ Brahman manifested in water; *sevana*-worship.



TRANSLATION



"Sārvabhauma Bhaṭṭācārya, you should engage in the worship of Lord Jagannātha Puruṣottama, and Vācaspati should worship mother Ganges."





TEXT 137





murāri-guptere prabhu kari' āliṅgana



tāṅra bhakti-niṣṭhā kahena, śune bhakta-gaṇa



SYNONYMS



*murāri*-guptere-Murāri Gupta; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kari' āliṅgana*-embracing; *tāṅra*-his; *bhakti*-niṣṭhā-faith in devotional service; *kahena*-says; *śune bhakta-gaṇa*-all the devotees hear.



TRANSLATION



Śrī Caitanya Mahāprabhu then embraced Murāri Gupta and began to speak about his firm faith in devotional service. This was heard by all the devotees.





TEXT 138





pūrve āmi iṅhāre lobhāila bāra bāra



parama madhura, gupta, vrajendra-kumāra



SYNONYMS



*pūrve*-previously; *āmi*-I; *iṅhāre*-him; *lobhāila*-induced to be allured; *bāra bāra*-again and again; *parama madhura*-very sweet; *gupta*-O Gupta; *vrajendra-kumāra*-Lord Kṛṣṇa, the son of Nanda Mahārāja.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Previously I induced Murāri Gupta again and again to be allured by Lord Kṛṣṇa. I said to him, 'My dear Gupta, Lord Śrī Kṛṣṇa, Vrajendra-kumāra, is the supreme sweetness.





TEXT 139





svayaṁ bhagavān kṛṣṇa--sarvāṁśī, sarvāśraya



viśuddha-nirmala-prema, sarva-rasamaya



SYNONYMS



*svayam bhagavān kṛṣṇa*-Lord Kṛṣṇa is the Supreme Personality of Godhead; *sarva-aṁśī*-the source of all others; *sarva-āśraya*-the reservoir of all energies; *viśuddha*-transcendental; *nirmala*-free from all material contamination; *prema*-love; *sarva-rasa-maya*-the reservoir of all pleasure.



TRANSLATION



" 'Kṛṣṇa is the Supreme Personality of Godhead, the origin of all incarnations and the source of everything. He is pure transcendental love itself, and He is the reservoir of all pleasure.





TEXT 140





sakala-sadguṇa-vṛnda-ratna-ratnākara



vidagdha, catura, dhīra, rasika-śekhara



SYNONYMS



*sakala*-all; *sat*-guṇa-transcendental qualities; *vṛnda*-multitude; *ratna*-of gems; *ratna-ākara*-the mine; *vidagdha*-intelligent; *catura*-expert; *dhīra*-sober; *rasika-śekhara*-master of all humor.



TRANSLATION



" 'Kṛṣṇa is the reservoir of all transcendental qualities. He is like a mine of gems. He is expert at everything, very intelligent and sober, and He is the summit of all humors.





TEXT 141





madhura-caritra kṛṣṇera madhura-vilāsa



cāturya-vaidagdhya kare yāṅra līlā-rasa



SYNONYMS



*madhura*-caritra-pleasing character; *kṛṣṇera*-of Lord Kṛṣṇa; *madhura*-vilāsa-melodious pastimes; *cāturya*-expertise; *vaidagdhya*-intelligence; *kare*-manifests; *yāṅra*-whose; *līlā*-of pastimes; *rasa*-mellows.



TRANSLATION



" 'His character is very sweet, and His pastimes are melodious. He is expert in intelligence, and thus He enjoys all His pastimes and mellows.'





TEXT 142





sei kṛṣṇa bhaja tumi, hao kṛṣṇāśraya



kṛṣṇa vinā anya-upāsanā mane nāhi laya



SYNONYMS



*sei kṛṣṇa*-that Lord Kṛṣṇa; *bhaja tumi*-engage yourself in His service; *hao kṛṣṇa-āśraya*-take shelter of Kṛṣṇa; *kṛṣṇa vinā*-except for Kṛṣṇa; *anya-upāsanā*-any other worship; *mane nāhi laya*-does not appeal to the mind.

TRANSLATION



"I then requested Murāri Gupta, 'Worship Kṛṣṇa and take shelter of Him. But for His service, nothing appeals to the mind.'





TEXT 143





ei-mata bāra bāra śuniyā vacana



āmāra gaurave kichu phiri' gela mana



SYNONYMS



*ei-mata*-in this way; *bāra bāra*-again and again; *śuniyā vacana*-hearing these words; *āmāra gaurave*-because of My influence; *kichu*-somewhat; *phiri' gela*-transformed; *mana*-his mind.



TRANSLATION



"In this way, he heard from Me again and again. By My influence, his mind was a little converted.





TEXT 144





āmāre kahena,--āmi tomāra kiṅkara



tomāra ājñākārī āmi nāhi svatantara



SYNONYMS



*āmāre kahena*-he said unto Me; *āmi*-I; *tomāra kiṅkara*-Your servant; *tomāra ājñā*-kārī-Your order carrier; *āmi*-I; *nāhi*-am not; *svatantara*-independent.



TRANSLATION



"Murāri Gupta then replied, 'I am Your servant and Your order carrier. I have no independent existence.'





TEXT 145





eta bali' ghare gela, cinti' rātri-kāle



raghunātha-tyāga-cintāya ha-ila vikale



SYNONYMS



*eta bali'*-saying this; *ghare gela*-went to his house; *cinti'*-thinking; *rātri*-kāle-at night; *raghunātha*-Lord Rāmacandra; *tyāga*-giving up; *cintāya*-by thoughts of; *ha*-ila vikale-became overwhelmed.



TRANSLATION



"After this, Murāri Gupta went home and spent the whole night thinking how he would be able to give up the association of Raghunātha, Lord Rāmacandra. Thus he was overwhelmed.





TEXT 146





kemane chāḍiba raghunāthera caraṇa



āji rātrye prabhu mora karāha maraṇa



SYNONYMS



*kemane chāḍiba*-how shall I give up; *raghunāthera caraṇa*-the lotus feet of Lord Raghunātha; *āji rātrye*-this night; *prabhu*-O Lord Raghunātha; *mora*-my; *karāha maraṇa*-please cause death.



TRANSLATION



"Murāri Gupta then began to pray at the lotus feet of Lord Rāmacandra. He prayed that death would come that night because it was not possible for him to give up the service of the lotus feet of Raghunātha.





TEXT 147





ei mata sarva-rātri karena krandana



mane soyāsti nāhi, rātri kaila jāgaraṇa



SYNONYMS



*ei mata*-in this way; *sarva-rātri*-the whole night; *karena krandana*-cried; *mane*-in the mind; *soyāsti nāhi*-there is no rest; *rātri*-the whole night; *kaila*-kept; *jāgaraṇa*-awake.



TRANSLATION



"Thus Murāri Gupta cried the entire night. There was no rest for his mind; therefore he could not sleep but stayed awake the entire night.





TEXT 148





prātaḥ-kāle āsi' mora dharila caraṇa



kāndite kāndite kichu kare nivedana



SYNONYMS



*prātaḥ-kāle*-in the morning; *āsi'*-coming; *mora*-My; *dharila*-caught hold of; *caraṇa*-feet; *kāndite kāndite*-continuously crying; *kichu kare nivedana*-submits some appeals.



TRANSLATION



"In the morning Murāri Gupta came to see Me. Catching hold of My feet and crying, he submitted an appeal.





TEXT 149





raghunāthera pāya muñi veciyāchoṅ māthā



kāḍhite nā pāri māthā, mane pāi vyathā



SYNONYMS



*raghunāthera pāya*-unto the lotus feet of Lord Raghunātha; *muñi*-I; *veciyāchoṅ*-sold; *māthā*-head; *kāḍhite*-to cut off; *nā pāri*-I am unable; *māthā*-my head; *mane*-in my mind; *pāi vyathā*-I get too much pain.



TRANSLATION



"Murāri Gupta said, 'I have sold my head to the lotus feet of Raghunātha. I cannot withdraw my head, for that would give me too much pain.





TEXT 150





śrī-raghunātha-caraṇa chāḍāna nā yāya



tava ājñā-bhaṅga haya, ki karoṅ upāya



SYNONYMS



*śrī-raghunātha-caraṇa*-the lotus feet of Lord Rāmacandra; *chāḍāna nā yāya*-cannot be given up; *tava*-Your; *ājñā*-order; *bhaṅga*-broken; *haya*-is; *ki*-what; *karoṅ*-shall I do; *upāya*-remedy.



TRANSLATION



" 'It is not possible for me to give up the service of Raghunātha's lotus feet. At the same time, if I do not do so I shall break your order. What can I do?'





TEXT 151





tāte more ei kṛpā kara, dayāmaya



tomāra āge mṛtyu ha-uka, yāuka saṁśaya



SYNONYMS



*tāte*-therefore; *more*-unto me; *ei*-this; *kṛpā*-mercy; *kara*-bestow; *dayā-maya*-O merciful one; *tomāra āge*-before You; *mṛtyu ha*-uka-let me die; *yāuka saṁśaya*-and let all doubts go away.



TRANSLATION



"In this way Murāri Gupta appealed to Me, saying, 'Kindly grant me this mercy because You are all-merciful. Let me die before You so that all my doubts will be finished.'





TEXT 152





eta śuni' āmi baḍa mane sukha pāiluṅ



iṅhāre uṭhāñā tabe āliṅgana kailuṅ-



SYNONYMS



*eta śuni'*-hearing this; *āmi*-I; *baḍa*-very great; *mane*-in the mind; *sukha*-happiness; *pāiluṅ*-got; *iṅhāre*-him; *uṭhāñā*-raising; *tabe*-at that time; *āliṅgana kailuṅ*-I embraced.



TRANSLATION



"Hearing this, I became very happy. I then raised Murāri Gupta and embraced him.





TEXT 153





sādhu sādhu, gupta, tomāra sudṛḍha bhajana



āmāra vacaneha tomāra nā ṭalila mana



SYNONYMS



*sādhu sādhu*-all glories unto you; *gupta*-Murāri Gupta; *tomāra*-your; *su*-dṛḍha-firmly fixed; *bhajana*-method of worship; *āmāra*-My; *vacaneha*-even on the request; *tomāra*-your; *nā ṭalila*-did not budge; *mana*-mind.



TRANSLATION



"I said to him, 'All glories to you, Murāri Gupta! Your method of worship is very firmly fixed-so much so that even upon My request your mind did not turn.





TEXT 154





ei-mata sevakera prīti cāhi prabhu-pāya



prabhu chāḍāileha, pada chāḍāna nā yāya



SYNONYMS



*ei*-mata-like this; *sevakera*-of the servitor; *prīti*-love; *cāhi*-is wanted; *prabhu*-pāya-unto the lotus feet of the Lord; *prabhu chāḍāileha*-even though the Lord causes separation; *pada*-the lotus feet of the Lord; *chāḍāna nā yāya*-cannot be given up.



TRANSLATION



" 'The servitor must have love and affection for the lotus feet of the Lord exactly like this. Even if the Lord wants separation, a devotee cannot abandon the shelter of His lotus feet.



PURPORT



The word prabhu, or master, indicates that the Lord is to be continuously served by His devotee. The original prabhu is the Lord, Śrī Kṛṣṇa. Nonetheless, there are many devotees attached to Lord Rāmacandra, and Murāri Gupta is a vivid example of such unalloyed devotion. He never agreed to give up Lord Rāmacandra's worship, not even upon Śrī Caitanya Mahāprabhu's request. Such is the chastity of devotional service, as stated in the *Antya-līlā* of *Caitanya-caritāmṛta* (4.46-47):





sei bhakta dhanya, ye nā chāḍe prabhura caraṇa

sei prabhu dhanya, ye nā chāḍe nija-jana



durdaive sevaka yadi yāya anya sthāne

sei ṭhākura dhanya tāre cule dhari' āne



In a firm relationship with the Lord, the devotee does not give up the Lord's service under any circumstance. As far as the Lord Himself is concerned, if the devotee chooses to leave, the Lord brings him back again, dragging him by the hair.





TEXT 155





ei-mata tomāra niṣṭhā jānibāra tare



tomāre āgraha āmi kailuṅ bāre bāre



SYNONYMS



*ei-mata*-in this way; *tomāra*-your; *niṣṭhā*-firm faith; *jānibāra tare*-to understand; *tomāre*-unto you; *āgraha*-persistence; *āmi kailuṅ*-l did; *bāre bāre*-again and again.



TRANSLATION



" 'Just to test your firm faith in your Lord, I requested you again and again to change your worship from Lord Rāmacandra to Kṛṣṇa.'





TEXT 156





sākṣāt hanumān tumi śrī-rāma-kiṅkara



tumi kene chāḍibe tāṅra caraṇa-kamala



SYNONYMS



*sākṣāt*-directly; *hanumān*-Hanumān; *tumi*-you; *śrī-rāma-kiṅkara*-the servant of Śrī Rāma; *tumi*-you; *kene*-why; *chāḍibe*-should give up; *tāṅra*-His; *caraṇa*-kamala-lotus feet.



TRANSLATION



"In this way, I congratulated Murāri Gupta, saying, 'Indeed, you are the incarnation of Hanumān. Consequently you are the eternal servant of Lord Rāmacandra. Why should you give up the worship of Lord Rāmacandra and His lotus feet?' "





TEXT 157





sei murāri-gupta ei--mora prāṇa sama



iṅhāra dainya śuni' mora phāṭaye jīvana



SYNONYMS



*sei murāri-gupta*-that Murāri Gupta; *ei*-this; *mora prāṇa sama*-not different from My life and soul; *iṅhāra*-of him; *dainya*-humility; *śuni'*-hearing; *mora*-My; *phāṭaye*-perturbs; *jīvana*-life.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "I accept this Murāri Gupta as My life and soul. When I hear of his humility, it perturbs My very life."





TEXT 158





tabe vāsudeve prabhu kari' āliṅgana



tāṅra guṇa kahe hañā sahasra-vadana



SYNONYMS



*tabe*-then; *vāsudeve*-Vāsudeva; *prabhu*-Śrī Caitanya Mahāprabhu; *kari' āliṅgana*-embracing; *tāṅra guṇa*-his good qualities; *kahe*-began to explain; *hañā*-becoming; *sahasra*-vadana-possessing thousands of mouths.



TRANSLATION



Śrī Caitanya Mahāprabhu then embraced Vāsudeva Datta and began to speak of his glories as if He had a thousand mouths.





TEXT 159





nija-guṇa śuni' datta mane lajjā pāñā



nivedana kare prabhura caraṇe dhariyā



SYNONYMS



*nija*-guṇa-his personal qualities; *śuni'*-hearing; *datta*-Vāsudeva Datta; *mane*-in the mind; *lajjā pāñā*-being ashamed; *nivedana kare*-submits; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *caraṇe dhariyā*-catching the lotus feet.



TRANSLATION



When Caitanya Mahāprabhu glorified him, Vāsudeva Datta immediately became very embarrassed and shy. He then submitted himself, touching the Lord's lotus feet.





TEXT 160





jagat tārite prabhu tomāra avatāra



mora nivedana eka karaha aṅgīkāra



SYNONYMS



*jagat tārite*-to deliver the whole world; *prabhu*-my Lord; *tomāra*-Your; *avatāra*-incarnation; *mora*-my; *nivedana*-petition; *eka*-one; *karaha aṅgīkāra*-please accept.



TRANSLATION



Vāsudeva Datta told Caitanya Mahāprabhu, "My dear Lord, You incarnate just to deliver all conditioned souls. I have now one petition, which I wish You would accept.





TEXT 161





karite samartha tumi hao, dayāmaya



tumi mana kara, tabe anāyāse haya



SYNONYMS



*karite*-to execute; *samartha*-capable; *tumi*-You; *hao*-are; *dayā-maya*-O merciful one; *tumi mana kara*-if You so desire; *tabe*-then; *anāyāse*-without difficulty; *haya*-it becomes possible.



TRANSLATION



"My Lord, You are certainly capable of doing whatever You like, and You are indeed merciful. If You so desire, You can very easily do whatever You want.





TEXT 162





jīvera duḥkha dekhi' mora hṛdaya bidare



sarva-jīvera pāpa prabhu deha' mora śire



SYNONYMS



*jīvera*-of all conditioned souls; *duḥkha dekhi'*-by seeing the sufferings; *mora*-my; *hṛdaya*-heart; *bidare*-breaks; *sarva-jīvera*-of all living entities; *pāpa*-the sinful reactions; *prabhu*-My dear Lord; *deha'*-just put; *mora śire*-upon my head.



TRANSLATION



"My Lord, my heart breaks to see the sufferings of all conditioned souls; therefore I request You to transfer the karma of their sinful lives upon my head.





TEXT 163





jīvera pāpa lañā muñi karoṅ naraka bhoga



sakala jīvera, prabhu, ghucāha bhava-roga



SYNONYMS



*jīvera*-of all conditioned souls; *pāpa lañā*-accepting the sinful reactions; *muñi*-I; *karoṅ*-do; *naraka*-hellish life; *bhoga*-suffering; *sakala jīvera*-of all living entities; *prabhu*-my dear Lord; *ghucāha*-please finish; *bhava-roga*-the material disease.



TRANSLATION



"My dear Lord, let me suffer perpetually in a hellish condition, accepting all the sinful reactions of all living entities. Please finish their diseased material life."



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following commentary on this verse. In the Western countries, Christians believe that Lord Jesus Christ, their spiritual master, appeared in order to eradicate all the sins of his disciples. To this end, Lord Jesus Christ appeared and disappeared. Here, however, we find Śrī Vāsudeva Datta Ṭhākura and Śrīla Haridāsa Ṭhākura to be many millions of times more advanced even when compared to Lord Jesus Christ. Jesus Christ relieved only his followers from all sinful reactions, but Vāsudeva Datta is here prepared to accept the sins of everyone in the universe. A Vaiṣṇava is so liberal that he is prepared to risk everything to rescue conditioned souls from material existence. Śrīla Vāsudeva Datta Ṭhākura is universal love itself, for he was willing to sacrifice everything and fully engage in the service of the Supreme.





Śrīla Vāsudeva Datta knew very well that Śrī Caitanya Mahāprabhu was the original Personality of Godhead. He was transcendence itself, above the material conception of illusion and māyā. Lord Jesus Christ certainly finished the sinful reactions of his followers by his mercy, but that does not mean that he completely delivered them from the pangs of material existence. A person may be relieved from sins once, but it is a practice among Christians to confess sins and yet commit them again. By getting freed from sins and again engaging in them, one cannot attain freedom from the pangs of material existence. A diseased person may go to a physician for relief, but after he leaves the hospital he may again be infected due to his unclean habits. Thus material existence continues. Śrīla Vāsudeva Datta wanted to completely relieve the conditioned souls from material existence so that they would no longer have an opportunity to commit sinful acts. This is the difference between Śrīla Vāsudeva Datta and Lord Jesus Christ. It is a great offense to receive pardon for sins and then commit the same sins again. Such an offense is more dangerous than the sinful activity itself. Vāsudeva Datta was so liberal that he requested Śrī Caitanya Mahāprabhu to transfer all offensive activity upon him so the conditioned souls might be purified. This prayer was certainly without duplicity.



Vāsudeva Datta's example is unique not only within this world but within the universe. It is beyond the conception of fruitive actors or the speculation of mundane philosophers. Due to being illusioned by the external energy and due to a poor fund of knowledge, people tend to envy one another. Because of this they are entangled in fruitive activity, and they try to escape this fruitive activity by mental speculation. Consequently neither karmīs nor jñānīs are purified. In the words of Śrīla Bhaktisiddhānta Ṭhākura, they are kukarmīs and kujñānīs-bad actors and bad speculators. The Māyāvādīs and karmīs should therefore turn their attention to the magnanimous Vāsudeva Datta, who wanted to suffer for others in a hellish condition. Nor should one consider Vāsudeva Datta a mundane philanthropist or welfare worker. He was not interested in merging into the Brahman effulgence, nor was he interested in material honor or reputation. He was far above philanthropists, philosophers and fruitive actors. He was a most exalted personality who wanted to show mercy upon conditioned souls. This is not an exaggeration of his transcendental qualities. It is perfectly true. Actually there cannot be any comparison to Vāsudeva Datta. He was a Vaiṣṇava-para-duḥkha-duḥkhī-very much aggrieved to see others suffer. The entire world is purified simply by the appearance of such a great devotee. By his presence the whole world is glorified, and all conditioned souls-due to his transcendental presence-are also glorified. As Narottama dāsa Ṭhākura confirms, Vāsudeva Datta is the ideal devotee of Śrī Caitanya Mahāprabhu.



gaurāṅgera saṅgi-gaṇe, nitya-siddha kari' māne,

se yāya vrajendra-suta-pāśa



One who executes Śrī Caitanya Mahāprabhu's mission must be considered to be eternally liberated. He is a transcendental person and does not belong to this material world. Such a devotee engaging in the deliverance of the total population is as magnanimous as Śrī Caitanya Mahāprabhu Himself.





namo mahā-vadānyāya

kṛṣṇa-prema-pradāya te

kṛṣṇāya kṛṣṇa-caitanya-

nāmne gaura-tviṣe namaḥ



Such a personality factually represents Śrī Caitanya Mahāprabhu because his heart is always filled with compassion for conditioned souls.





TEXT 164





eta śuni' mahāprabhura citta dravilā



aśru-kampa-svarabhaṅge kahite lāgilā



SYNONYMS



*eta śuni'*-hearing this; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *citta*-heart; *dravilā*-became softened; *aśru*-tears; *kampa*-trembling; *svara*-bhaṅge-with faltering of the voice; *kahite*-to speak; *lāgilā*-began.



TRANSLATION



When Śrī Caitanya Mahāprabhu heard Vāsudeva Datta's statement, His heart became very soft. Tears flowed from His eyes, and He began to tremble. In a faltering voice He spoke as follows.





TEXT 165





"tomāra vicitra nahe, tumi--sākṣāt prahlāda



tomāra upare kṛṣṇera sampūrṇa prasāda



SYNONYMS



*tomāra*-in you; *vicitra nahe*-this is not extraordinary; *tumi*-you; *sākṣāt prahlāda*-incarnation of Prahlāda Mahārāja; *tomāra upare*-upon you; *kṛṣṇera*-of Lord Kṛṣṇa; *sampūrṇa*-complete; *prasāda*-mercy.



TRANSLATION



Accepting Vāsudeva Datta as a great devotee, the Lord said, "Such a statement is not at all astonishing because you are the incarnation of Prahlāda Mahārāja. It appears that Lord Kṛṣṇa has bestowed complete mercy upon you. There is no doubt about it.





TEXT 166





kṛṣṇa sei satya kare, yei māge bhṛtya



bhṛtya-vāñchā-pūrti vinu nāhi anya kṛtya



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *sei*-that; *satya kare*-fulfills as true; *yei*-whatever; *māge*-wants; *bhṛtya*-servant; *bhṛtya-vāñchā*-the desire of His servant; *pūrti*-fulfilling; *vinu*-without; *nāhi*-there is not; *anya*-other; *kṛtya*-duty.



TRANSLATION



"Whatever a pure devotee wants from his master, Lord Kṛṣṇa doubtlessly grants because He has no duty other than to fulfill the desire of His devotee.





TEXT 167





brahmāṇḍa jīvera tumi vāñchile nistāra



vinā pāpa-bhoge habe sabāra uddhāra



SYNONYMS



*brahmāṇḍa*-of the universe; *jīvera*-of all living entities; *tumi vāñchile*-if you desire; *nistāra*-deliverance; *vinā*-without; *pāpa*-bhoge-undergoing tribulations of sinful activities; *habe*-there will be; *sabāra*-everyone's; *uddhāra*-liberation.



TRANSLATION



"If you desire the deliverance of all living entities within the universe, then all of them can be delivered even without your undergoing the tribulations of sinful activity.





TEXT 168





asamartha nahe kṛṣṇa, dhare sarva bala



tomāke vā kene bhuñjāibe pāpa-phala?



SYNONYMS



*asamartha nahe*-is not unable; *kṛṣṇa*-Lord Kṛṣṇa; *dhare*-possesses; *sarva bala*-all potencies; *tomāke*-you; *vā*-then; *kene*-why; *bhuñjāibe*-would cause to suffer; *pāpa*-phala-results of sinful reactions.



TRANSLATION



"Kṛṣṇa is not incapable, for He has all potencies. Why would He induce you to suffer the sinful reactions of other living entities?





TEXT 169





tumi yāṅra hita vāñcha', se haila 'vaiṣṇava'



vaiṣṇavera pāpa kṛṣṇa dūra kare saba



SYNONYMS



*tumi*-you; *yāṅra*-of whom; *hita vāñcha'*-desire the welfare; *se*-such a person; *haila*-immediately becomes; *vaiṣṇava*-a devotee; *vaiṣṇavera*-of a Vaiṣṇava; *pāpa*-the accidental sinful life; *kṛṣṇa*-Lord Kṛṣṇa; *dūra kare*-vanquishes; *saba*-all.



TRANSLATION



"Whosever welfare you desire immediately becomes a Vaiṣṇava, and Kṛṣṇa delivers all Vaiṣṇavas from the reactions of their past sinful activities.



PURPORT



Śrī Caitanya Mahāprabhu here informed Vāsudeva Datta that since Kṛṣṇa is all-powerful, He can immediately deliver all conditioned souls from material existence. In essence, Śrī Caitanya Mahāprabhu said, "You desire the liberation of all kinds of living entities without discrimination. You are very anxious for their good fortune, and I say that simply by your prayer all living entities within the universe can be liberated. You do not even have to take up the burden of their sinful activities. Thus there is no need for you to suffer for their sinful lives. Whoever receives your compassion becomes a Vaiṣṇava immediately, and Kṛṣṇa delivers all Vaiṣṇavas from the reactions to their past sinful activities." This is also promised in *Bhagavad-gītā* (18.66):





sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ



"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."





As soon as one fully surrenders to Kṛṣṇa, he becomes a Vaiṣṇava. In this verse from *Bhagavad-gītā*, Kṛṣṇa promises to relieve His devotee from all the reactions to sinful life. It is a fact that a fully surrendered Vaiṣṇava is completely out of the range of material infection. This is to say that he does not suffer the results of pious or impious actions. Unless one is freed from a sinful life, he cannot become a Vaiṣṇava. In other words, if one is a Vaiṣṇava, his sinful life is certainly ended. According to *Padma Purāṇa*:



aprārabdha-phalaṁ pāpaṁ

kūṭaṁ bījaṁ phalonmukham

krameṇaiva pralīyeta

viṣṇu-bhakti-ratātmanām



"There are different stages of dormant reactions to sinful activities to be observed in a sinful life. Sinful reactions may be just waiting to take effect [phalonmukha], reactions may be still further dormant [kūṭa], or the reactions may be in a seedlike state [bīja]. In any case, all types of sinful reactions are vanquished one after another if a person engages in the devotional service of Lord Viṣṇu."





TEXT 170





yas tv indra-gopam athavendram aho sva-karma-



bandhānurūpa-phala-bhājanam ātanoti



karmāṇi nirdahati kintu ca bhakti-bhājāṁ



govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



SYNONYMS



*yaḥ*-He who (Govinda); *tu*-but; *indra-gopam*-to the small red insect called indra-gopa; *athavā*-or even; *indram*-to Indra, King of heaven; *aho*-oh; *sva-karma*-of one's own fruitive activities; *bandha*-bondage; *anurūpa*-according to; *phala*-of reactions; *bhājanam*-enjoying or suffering; *ātanoti*-bestows; *karmāṇi*-all fruitive activities and their reactions; *nirdahati*-destroys; *kintu*-but; *ca*-certainly; *bhakti-bhājām*-of persons engaged in devotional service; *govindam*-unto Lord Govinda; *ādi-puruṣam*-the original person; *tam*-unto Him; *aham*-I; *bhajāmi*-offer my obeisances.



TRANSLATION



" 'Let me offer my respectful obeisances unto the original Personality of Godhead, Govinda, who regulates the sufferings and enjoyments of fruitive activity for everyone-from the heavenly King Indra down to the smallest insect [indra-gopa]. That very Personality of Godhead destroys the fruitive karma of one engaged in devotional service.'



PURPORT



This is a quotation from Brahma-saṁhitā (5.54).





TEXT 171





tomāra icchā-mātre habe brahmāṇḍa-mocana



sarva mukta karite kṛṣṇera nāhi kichu śrama



SYNONYMS



*tomāra icchā*-mātre-simply by your desire; *habe*-there will be; *brahmāṇḍa*-mocana-deliverance of the universe; *sarva*-everyone; *mukta karite*-to liberate; *kṛṣṇera*-of Lord Kṛṣṇa; *nāhi*-there is not; *kichu*-even a little; *śrama*-labor.



TRANSLATION



"Because of your honest desire, all living entities within the universe will be delivered, for Kṛṣṇa does not have to do anything to deliver all the living entities of the universe.





TEXT 172





eka uḍumbara vṛkṣe lāge koṭi-phale



koṭi ye brahmāṇḍa bhāse virajāra jale



SYNONYMS



*eka uḍumbara vṛkṣe*-in one uḍumbara tree; *lāge*-there are; *koṭi*-phale-millions of fruits; *koṭi*-millions; *ye*-which; *brahmāṇḍa*-of universes; *bhāse*-float; *virajāra*-of the Virajā River; *jale*-in the water.



TRANSLATION



"Just as there are millions of fruits on the uḍumbara tree, millions of universes float on the waters of the river Virajā.



PURPORT



Virajā is a river that divides the material world from the spiritual world. On one side of the river Virajā is the effulgence of Brahmaloka and innumerable Vaikuṇṭha planets, and on the other side is this material world. It is to be understood that this side of the Virajā River is filled with material planets floating in the Causal Ocean. The name Virajā indicates a marginal position between the spiritual and material worlds, but this Virajā River is not under the control of material energy. Consequently it is devoid of the three guṇas.





TEXT 173





tāra eka phala paḍi' yadi naṣṭa haya



tathāpi vṛkṣa nāhi jāne nija-apacaya



SYNONYMS



*tāra*-of the tree; *eka phala*-one fruit; *paḍi'*-falling down; *yadi*-if; *naṣṭa haya*-becomes destroyed; *tathāpi*-still; *vṛkṣa*-the tree; *nāhi jāne*-does not know; *nija*-apacaya-its loss.



TRANSLATION



"The uḍumbara tree is filled with millions of fruits, and if one falls down and is destroyed, the tree does not even consider the loss.





TEXT 174





taiche eka brahmāṇḍa yadi mukta haya



tabu alpa-hāni kṛṣṇera mane nāhi laya



SYNONYMS



*taiche*-similarly; *eka brahmāṇḍa*-one universe; *yadi*-if; *mukta haya*-becomes liberated; *tabu*-still; *alpa-hāni*-very little loss; *kṛṣṇera*-of Lord Kṛṣṇa; *mane*-the mind; *nāhi laya*-does not take it very seriously.



TRANSLATION



"In the same way, if one universe is vacated due to the living entities' having been liberated, that is a very little thing for Kṛṣṇa. He does not take it very seriously.





TEXT 175





ananta aiśvarya kṛṣṇera vaikuṇṭhādi-dhāma



tāra gaḍa-khāi--kāraṇābdhi yāra nāma



SYNONYMS



*ananta*-unlimited; *aiśvarya*-opulence; *kṛṣṇera*-of Lord Kṛṣṇa; *vaikuṇṭha-ādi*-dhāma-innumerable Vaikuṇṭha planets; *tāra*-of Vaikuṇṭhaloka; *gaḍa*-khāi-surrounding water; *kāraṇa*-abdhi-Causal Ocean; *yāra*-of which; *nāma*-name.



TRANSLATION



"The entire spiritual world constitutes the unlimited opulence of Kṛṣṇa, and there are innumerable Vaikuṇṭha planets there. The Causal Ocean is considered the surrounding waters of Vaikuṇṭhaloka.





TEXT 176





tāte bhāse māyā lañā ananta brahmāṇḍa



gaḍa-khāite bhāse yena rāi-pūrṇa bhāṇḍa



SYNONYMS



*tāte*-in that water; *bhāse*-floats; *māyā*-the material energy; *lañā*-taking; *ananta*-unlimited; *brahmāṇḍa*-universes; *gaḍa-khāite*-in the surrounding water; *bhāse*-floats; *yena*-as if; *rāi-pūrṇa bhāṇḍa*-a pot filled with mustard seeds.



TRANSLATION



"Māyā and her unlimited material universes are situated in that Causal Ocean. Indeed, māyā appears to be floating like a pot filled with mustard seeds.





TEXT 177





tāra eka rāi-nāśe hāni nāhi māni



aiche eka aṇḍa-nāśe kṛṣṇera nāhi hāni



SYNONYMS



*tāra*-of it; *eka*-one; *rāi*-nāśe-loss of a mustard seed; *hāni*-loss; *nāhi*-does not; *māni*-notice; *aiche*-in that way; *eka*-one; *aṇḍa*-universe; *nāśe*-being lost; *kṛṣṇera*-of Kṛṣṇa; *nāhi hāni*-there is no loss.



TRANSLATION



"Of the millions of mustard seeds floating in that pot, if one seed is lost, the loss is not at all significant. Similarly, if one universe is lost, it is not significant to Lord Kṛṣṇa.





TEXT 178





saba brahmāṇḍa saha yadi 'māyā'ra haya kṣaya



tathāpi nā māne kṛṣṇa kichu apacaya



SYNONYMS



*saba brahmāṇḍa*-all the universes; *saha*-with; *yadi*-if; *māyāra*-of the material energy; *haya kṣaya*-there is destruction; *tathāpi*-still; *nā*-not; *māne*-considers; *kṛṣṇa*-Lord Kṛṣṇa; *kichu*-any; *apacaya*-lost.



TRANSLATION



"To say nothing of one universal mustard seed, even if all the universes and the material energy [māyā] are destroyed, Kṛṣṇa does not even consider the loss.





TEXT 179





koṭi-kāmadhenu-patira chāgī yaiche mare



ṣaḍ-aiśvarya-pati kṛṣṇera māyā kibā kare?



SYNONYMS



*koṭi*-of millions; *kāma-dhenu*-of desire cows; *patira*-of the master; *chāgī*-one she-goat; *yaiche*-as; *mare*-dies; *ṣaṭ-aiśvarya-pati*-the master of six opulences; *kṛṣṇera*-of Kṛṣṇa; *māyā*-external energy; *kibā*-what; *kare*-can do.



TRANSLATION



"If a person possessing millions of wish-fulfilling cows loses one she-goat, he does not consider the loss. Kṛṣṇa owns all six opulences in full. If the entire material energy is destroyed, what does He lose?"



PURPORT



Śrīla Bhaktivinoda Ṭhākura, in clarifying verses 171-179, states that the meaning of these stanzas is very simple but that the purport is a little difficult to understand. Generally, conditioned souls forget Kṛṣṇa when they are enticed by the material, external energy. Consequently they are called kṛṣṇa-bahirmukha-bereft of their relationship with Kṛṣṇa. When such a living entity comes under the jurisdiction of the material energy, he is sent into one of the innumerable material universes created by the material energy to give a chance to conditioned souls to enjoy their desires in the material world. Being very eager to enjoy the fruits of their activities, conditioned souls become involved in the actions and reactions of material life. Consequently one has to enjoy and suffer the results of karma. However, if a conditioned soul becomes Kṛṣṇa conscious, the karma of his pious and impious activities is completely destroyed. Simply by becoming a devotee, one is bereft of all the reactions of karma. Similarly, simply by the desire of a devotee, a conditioned soul can attain liberation and transcend the results of karma. If everyone is liberated in this way, one may conclude that according to the sweet will of the devotee, the material world exists or does not exist. Ultimately, however, it is not the sweet will of the devotee but the will of the Supreme Personality of Godhead, who, if He so desires, can completely annihilate the material creation. There is no loss on His part. The owner of millions of cows does not consider the loss of one she-goat. Similarly, Lord Kṛṣṇa is the proprietor of both material and spiritual universes. The material world constitutes only one-fourth of His creative energy. If, according to the desire of the devotee, the Lord completely destroys the creation, He is so opulent that He will not mind the loss.





TEXT 180





jaya jaya jahy ajām ajita doṣa-gṛbhīta-guṇāṁ



tvam asi yad ātmanā samavaruddha-samasta-bhagaḥ



aga-jagad-okasām akhila-śakty-avabodhaka te



kvacid ajayātmanā ca carato 'nucaren nigamaḥ"



SYNONYMS



*jaya jaya*-kindly exhibit Your glory; *jahi*-please conquer; *ajām*-nescience, māyā; *ajita*-O unconquerable one; *doṣa*-faulty; *gṛbhīta-guṇām*-by which the qualities are accepted; *tvam*-You; *asi*-are; *yat*-because; *ātmanā*-by Your internal potency; *samavaruddha*-possessing; *samasta-bhagaḥ*-all kinds of opulences; *aga*-nonmoving; *jagat*-moving; *okasām*-of the embodied living entities; *akhila*-all; *śakti*-of potencies; *avabodhaka*-master; *te*-You; *kvacit*-sometimes; *ajayā*-by the external energy; *ātmanā*-of Your self; *ca*-also; *carataḥ*-manifesting pastimes (by Your glance); *anucaret*-confirm; *nigamaḥ*-all the Vedas.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, " 'O my Lord, O unconquerable one, O master of all potencies, please exhibit Your internal potency to conquer the nescience of all moving and inert living entities. Due to nescience, they accept all kinds of faulty things, thus provoking a fearful situation. O Lord, please show Your glories! You can do this very easily, for Your internal potency is beyond the external potency, and You are the reservoir of all opulence. You are also the demonstrator of the material potency. You are also always engaged in Your pastimes in the spiritual world. You exhibit Your reserved internal potency and sometimes exhibit the external potency by glancing over it. Thus You manifest Your pastimes. The *Vedas* confirm Your two potencies and accept both types of pastimes due to them.' "



PURPORT



This verse is taken from *Śrīmad-Bhāgavatam* (10.87.14). It is from the prayers of the śruti-gaṇa, the personified *Vedas* who glorify the Lord.





The almighty Personality of Godhead has three potencies-internal, external and marginal. When the conditioned souls are condemned due to forgetfulness, the external potency creates the material world and puts the living entities under its control. The three modes of material nature keep the living entity in a constant state of fear. Bhayaṁ dvitīyābhiniveśataḥ. The controlled conditioned soul is always fearful due to being controlled by the external potency; therefore the conditioned soul should always pray to the almighty Lord to conquer the external potency (māyā) so that she will no longer manifest her powers, which bind all living entities, moving and inert.





TEXT 181





ei mata sarva-bhaktera kahi' saba guṇa



sabāre vidāya dila kari' āliṅgana



SYNONYMS



*ei mata*-in this way; *sarva-bhaktera*-of all the devotees; *kahi'*-describing; *saba guṇa*-all the good qualities; *sabāre*-unto everyone; *vidāya dila*-bade farewell; *kari' āliṅgana*-embracing.



TRANSLATION



In this way, Śrī Caitanya Mahāprabhu described the good qualities of His devotees one after the other. He then embraced them and bade them farewell.





TEXT 182





prabhura vicchede bhakta karena rodana



bhaktera vicchede prabhura viṣaṇṇa haila mana



SYNONYMS



*prabhura*-from Lord Śrī Caitanya Mahāprabhu; *vicchede*-by separation; *bhakta*-all the devotees; *karena*-do; *rodana*-crying; *bhaktera*-of the devotees; *vicchede*-by the separation; *prabhura*-of Lord Caitanya Mahāprabhu; *viṣaṇṇa*-morose; *haila*-became; *mana*-the mind.



TRANSLATION



Due to the impending separation from Śrī Caitanya Mahāprabhu, all the devotees began to cry. The Lord was also morose due to separation from the devotees.





TEXT 183





gadādhara-paṇḍita rahilā prabhura pāśe



yameśvare prabhu yāṅre karāilā āvāse



SYNONYMS



*gadādhara*-paṇḍita-Gadādhara Paṇḍita; *rahilā*-remained; *prabhura pāśe*-along with Śrī Caitanya Mahāprabhu; *yameśvare*-at Yameśvara; *prabhu*-Śrī Caitanya Mahāprabhu; *yāṅre*-unto whom; *karāilā*-made to take; *āvāse*-residence.



TRANSLATION



Gadādhara Paṇḍita remained with Śrī Caitanya Mahāprabhu, and he was given a place to live at Yameśvara.



PURPORT



Yameśvara is on the southwest side of the Jagannātha temple. Gadādhara Paṇḍita resided there, and there was a small garden and a sandy beach known as Yameśvara-ṭoṭā.





TEXTS 184-185





purī-gosāñi, jagadānanda, svarūpa-dāmodara



dāmodara-paṇḍita, āra govinda, kāśīśvara



ei-saba-saṅge prabhu vaise nīlācale



jagannātha-daraśana nitya kare prātaḥ-kāle



SYNONYMS



*purī*-gosāñi-Paramānanda Purī; *jagadānanda*-Jagadānanda; *svarūpa*-dāmodara-Svarūpa Dāmodara; *dāmodara*-paṇḍita-Dāmodara Paṇḍita; *āra*-and; *govinda*-Govinda; *kāśīśvara*-Kāśīśvara; *ei-saba*-all these personalities; *saṅge*-accompanied by; *prabhu*-Śrī Caitanya Mahāprabhu; *vaise*-stays; *nīlācale*-at Jagannātha Purī; *jagannātha*-daraśana-seeing Lord Jagannātha; *nitya*-daily; *kare*-does; *prātaḥ-kāle*-in the morning.



TRANSLATION



Śrī Caitanya Mahāprabhu remained at Jagannātha Purī, Nīlācala, with Paramānanda Purī, Jagadānanda, Svarūpa Dāmodara, Dāmodara Paṇḍita, Govinda and Kāśīśvara. It was Śrī Caitanya Mahāprabhu's daily business to see Lord Jagannātha in the morning.





TEXT 186





prabhu-pāśa āsi' sārvabhauma eka dina



yoḍa-hāta kari' kichu kaila nivedana



SYNONYMS



*prabhu-pāśa*-in the presence of Śrī Caitanya Mahāprabhu; *āsi'*-coming; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *eka dina*-one day; *yoḍa*-hāta kari'-with folded hands; *kichu*-some; *kaila*-did; *nivedana*-submission.



TRANSLATION



One day Sārvabhauma Bhaṭṭācārya came before Śrī Caitanya Mahāprabhu with folded hands and submitted a request.





TEXT 187





ebe saba vaiṣṇava gauḍa-deśe cali' gela



ebe prabhura nimantraṇe avasara haila



SYNONYMS



*ebe*-now; *saba*-all; *vaiṣṇava*-devotees; *gauḍa-deśe*-to Bengal; *cali, gela*-have returned; *ebe*-now; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *nimantraṇe*-for invitations; *avasara haila*-there is a chance.



TRANSLATION



Since all the Vaiṣṇavas had returned to Bengal, there was a good chance that the Lord would accept an invitation.





TEXT 188





ebe mora ghare bhikṣā karaha 'māsa' bhari'



prabhu kahe,--dharma nahe, karite nā pāri



SYNONYMS



*ebe*-now; *mora ghare*-at my place; *bhikṣā*-lunch; *karaha*-accept; *māsa bhari'*-for one month; *prabhu kahe*-Śrī Caitanya Mahāprabhu replied; *dharma*-religious principle; *nahe*-it is not; *karite*-to do; *nā pāri*-I am unable.



TRANSLATION



Sārvabhauma Bhaṭṭācārya said, "Please accept my invitation for lunch for one month." The Lord replied,"That is not possible because it is against the religious principles of a sannyāsī."





TEXT 189





sārvabhauma kahe,--bhikṣā karaha viśa dina



prabhu kahe,--eha nahe yati-dharma-cihna



SYNONYMS



*sārvabhauma kahe*-Sārvabhauma Bhaṭṭācārya said; *bhikṣā karaha*-accept lunch; *viśa dina*-for twenty days; *prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *eha nahe*-this is not; *yati-dharma-cihna*-the symptom of a person in the renounced order of life.



TRANSLATION



Sārvabhauma then said, "Please accept the invitation for twenty days," but Śrī Caitanya Mahāprabhu replied, "It is not a religious principle of the renounced order."





TEXT 190





sārvabhauma kahe punaḥ,--dina 'pañca-daśa'



prabhu kahe,--tomāra bhikṣā 'eka' divasa



SYNONYMS



*sārvabhauma kahe*-Sārvabhauma Bhaṭṭācārya said; *punaḥ*-again; *dina pañca*-daśa-fifteen days; *prabhu kahe*-the Lord replied; *tomāra bhikṣā*-lunch at your place; *eka divasa*-only one day.



TRANSLATION



When Sārvabhauma requested Caitanya Mahāprabhu to accept lunch for fifteen days, the Lord said, "I shall accept lunch at your place for one day only."





TEXT 191





tabe sārvabhauma prabhura caraṇe dhariyā



'daśa-dina bhikṣā kara' kahe vinati kariyā



SYNONYMS



*tabe*-thereafter; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *caraṇe dhariyā*-catching the lotus feet; *daśa-dina*-for ten days; *bhikṣā kara*-accept lunch; *kahe*-says; *vinati kariyā*-with great submission.



TRANSLATION



Sārvabhauma Bhaṭṭācārya then caught hold of the Lord's lotus feet and submissively begged,"Please accept lunch for at least ten days."





TEXT 192





prabhu krame krame pāṅca-dina ghāṭāila



pāṅca-dina tāṅra bhikṣā niyama karila



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *krame krame*-gradually; *pāṅca-dina*-to five days; *ghāṭāila*-reduced; *pāṅca-dina*-for five days; *tāṅra*-his; *bhikṣā*-invitation for lunch; *niyama karila*-accepted regularly.



TRANSLATION



In this way, by and by, Śrī Caitanya Mahāprabhu reduced the duration to five days. Thus for five days He regularly accepted the invitation to lunch.





TEXT 193





tabe sārvabhauma kare āra nivedana



tomāra saṅge sannyāsī āche daśa-jana



SYNONYMS



*tabe*-thereafter; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *kare*-does; *āra*-another; *nivedana*-submission; *tomāra saṅge*-with You; *sannyāsī*-in the renounced order of life; *āche*-there are; *daśa*-jana-ten persons.



TRANSLATION



After this, Sārvabhauma Bhaṭṭācārya said, "My Lord, there are ten sannyāsīs with You."



A sannyāsī should not cook food for himself or accept an invitation to eat at a devotee's house continuously for many days. Śrī Caitanya Mahāprabhu was very kind and affectionate toward His devotees, yet He would not accept a long invitation at Sārvabhauma's house. Out of affection, He accepted only five days in the month. The ten sannyāsīs living with the Lord were (1) Paramānanda Purī, (2) Svarūpa Dāmodara, (3) Brahmānanda Purī, (4) Brahmānanda Bhāratī, (5) Viṣṇu Purī, (6) Keśava Purī, (7) Kṛṣṇānanda Purī, (8) Nṛsiṁha Tīrtha, (9) Sukhānanda Purī and (10) Satyānanda Bhāratī.





TEXT 194





purī-gosāñira bhikṣā pāṅca-dina mora ghare



pūrve āmi kahiyāchoṅ tomāra gocare



SYNONYMS



*purī-gosāñira*-of Paramānanda Purī; *bhikṣā*-invitation for lunch; *pāṅca*-dina-five days; *mora ghare*-at my home; *pūrve*-previously; *āmi*-I; *kahiyāchoṅ*-mentioned; *tomāra gocare*-it is known to you.



TRANSLATION



Sārvabhauma Bhaṭṭācārya then submitted that Paramānanda Purī Gosvāmī should accept a five-day invitation at his place. This was settled before the Lord.





TEXT 195





dāmodara-svarūpa,--ei bāndhava āmāra



kabhu tomāra saṅge yābe, kabhu ekeśvara



SYNONYMS



*dāmodara*-svarūpa-Svarūpa Dāmodara Gosvāmī; *ei*-this; *bāndhava āmāra*-my very intimate friend; *kabhu*-sometimes; *tomāra saṅge*-with You; *yābe*-will come; *kabhu*-sometimes; *ekeśvara*-alone.



TRANSLATION



Sārvabhauma Bhaṭṭācārya said, "Dāmodara Svarūpa is my intimate friend. He will come sometimes with You and sometimes alone.





TEXT 196





āra aṣṭa sannyāsīra bhikṣā dui dui divase



eka eka-dina, eka eka jane pūrṇa ha-ila māse



SYNONYMS



*āra*-other; *aṣṭa*-eight; *sannyāsīra*-of sannyāsīs; *bhikṣā*-invitation for lunch; *dui dui divase*-two days each; *eka eka*-dina-on each day; *eka eka jane*-one person; *pūrṇa*-filled; *ha*-ila-will be; *māse*-the month.



TRANSLATION



"The other eight sannyāsīs will accept invitations for two days each. In this way there will be engagements for each and every day during the entire month.



PURPORT



For the entire month consisting of thirty days, Śrī Caitanya Mahāprabhu would visit five days, Paramānanda Purī Gosvāmī five days, Svarūpa Dāmodara four days, and the eight other sannyāsīs two days each. In this way the thirty days of the month were completed.





TEXT 197





bahuta sannyāsī yadi āise eka ṭhāñi



sammāna karite nāri, aparādha pāi



SYNONYMS



*bahuta sannyāsī*-many sannyāsīs; *yadi*-if; *āise*-come; *eka ṭhāñi*-together; *sammāna karite nāri*-I cannot receive them properly; *aparādha pāi*-I shall be an offender.



TRANSLATION



"If all the sannyāsīs come together, it would not be possible for me to pay them proper respects. Therefore I would be an offender.





TEXT 198





tumiha nija-chāye āsibe mora ghara



kabhu saṅge āsibena svarūpa-dāmodara



SYNONYMS



*tumiha*-You; *nija*-chāye-alone; *āsibe*-will come; *mora ghara*-to my place; *kabhu*-sometimes; *saṅge*-with You; *āsibena*-will come; *svarūpa*-dāmodara-Svarūpa Dāmodara Gosvāmī.



TRANSLATION



"Sometimes You will come alone to my place, and sometimes You will be accompanied by Svarūpa Dāmodara."





TEXT 199





prabhura iṅgita pāñā ānandita mana



sei dina mahāprabhura kaila nimantraṇa



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *iṅgita*-acceptance; *pāñā*-receiving; *ānandita*-very happy; *mana*-mind; *sei dina*-on that day; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *kaila*-made; *nimantraṇa*-invitation.



TRANSLATION



Having this arrangement confirmed by Śrī Caitanya Mahāprabhu, the Bhaṭṭācārya became very glad and immediately invited the Lord to his house on that very day.





TEXT 200





'ṣāṭhīra mātā' nāma, bhaṭṭācāryera gṛhiṇī



prabhura mahā-bhakta teṅho, snehete jananī



SYNONYMS



*ṣāṭhīra mātā*-the mother of Ṣāṭhī; *nāma*-named; *bhaṭṭācāryera gṛhiṇī*-the wife of Sārvabhauma Bhaṭṭācārya; *prabhura*-of Śrī Caitanya Mahāprabhu; *mahā-bhakta*-a great devotee; *teṅho*-she; *snehete*-in affection; *jananī*-just like a mother.



TRANSLATION



Sārvabhauma Bhaṭṭācārya's wife was known as the mother of Ṣāṭhī. She was a great devotee of Śrī Caitanya Mahāprabhu, and she was affectionate like a mother.





TEXT 201





ghare āsi' bhaṭṭācārya tāṅre ājñā dila



ānande ṣāṭhīra mātā pāka caḍāila



SYNONYMS



*ghare āsi'*-coming home; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *tāṅre*-her; *ājñā dila*-ordered; *ānande*-with great satisfaction; *ṣāṭhīra mātā*-the mother of Ṣāṭhī; *pāka caḍāila*-began cooking.



TRANSLATION



After returning to his home, Sārvabhauma Bhaṭṭācārya gave orders to his wife, and his wife, known as Ṣāṭhīra Mātā, the mother of Ṣāṭhī, began cooking with great pleasure.





TEXT 202





bhaṭṭācāryera gṛhe saba dravya āche bhari'



yebā śāka-phalādika, ānāila āhari'



SYNONYMS



*bhaṭṭācāryera gṛhe*-at the house of Sārvabhauma Bhaṭṭācārya; *saba dravya*-all kinds of ingredients; *āche*-there are; *bhari'*-filling; *yebā*-whatever; *śāka*-spinach; *phala-ādika*-fruits and so on; *ānāila*-he brought; *āhari'*-collecting.



TRANSLATION



At Sārvabhauma Bhaṭṭācārya's house, there was always a full stock of food. Whatever spinach, vegetables, fruit and so on were required, he collected and brought back home.





TEXT 203





āpani bhaṭṭācārya kare pākera saba karma



ṣāṭhīra mātā--vicakṣaṇā, jāne pāka-marma



SYNONYMS



*āpani*-personally; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *kare*-arranges; *pākera*-of cooking; *saba karma*-all activities; *ṣāṭhīra mātā*-the mother of Ṣāṭhī; *vicakṣaṇā*-very experienced; *jāne*-knows; *pāka*-marma-how to cook.



TRANSLATION



Sārvabhauma Bhaṭṭācārya personally began to help his wife cook. His wife, the mother of Ṣāṭhī, was very experienced, and she knew how to cook nicely.





TEXT 204





pāka-śālāra dakṣiṇe--dui bhogālaya



eka-ghare śālagrāmera bhoga-sevā haya



SYNONYMS



*pāka-śālāra dakṣiṇe*-on the southern side of the kitchen; *dui bhoga-ālaya*-two rooms for offering food; *eka-ghare*-in one room; *śālagrāmera*-of Lord Śālagrāma; *bhoga*-sevā-offering of food; *haya*-there is.



TRANSLATION



On the southern side of the kitchen were two rooms for offering food, and in one of them the food was offered to Śālagrāma Nārāyaṇa.



PURPORT



Among the followers of the Vedic way, śālagrāma-śilā, the vigraha of Nārāyaṇa, is worshiped in the form of a stone ball. In India, every brāhmaṇa still worships the śālagrāma-śilā in his home. The vaiśyas and kṣatriyas may also engage in this worship, but it is compulsory in the house of a brāhmaṇa.





TEXT 205





āra ghara mahāprabhura bhikṣāra lāgiyā



nibhṛte kariyāche bhaṭṭa nūtana kariyā



SYNONYMS



*āra ghara*-the other room; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *bhikṣāra lāgiyā*-for taking lunch; *nibhṛte kariyāche*-constructed in a solitary place; *bhaṭṭa*-Sārvabhauma Bhaṭṭācārya; *nūtana kariyā*-newly done.



TRANSLATION



The other room was for Śrī Caitanya Mahāprabhu's lunch. The Lord's lunch room was very secluded, and it was newly constructed by Bhaṭṭācārya.





TEXT 206





bāhye eka dvāra tāra, prabhu praveśite



pāka-śālāra eka dvāra anna pariveśite



SYNONYMS



*bāhye*-outside; *eka dvāra*-one door; *tāra*-of this room; *prabhu praveśite*-for the entrance of Lord Śrī Caitanya Mahāprabhu; *pāka-śālāra*-of the kitchen; *eka dvāra*-another door; *anna*-food; *pariveśite*-to serve.



TRANSLATION



The room was so constructed that there was only one door as an entrance from the outside for Śrī Caitanya Mahāprabhu. There was another door attached to the kitchen, and it was through this door that the food was brought.





TEXT 207





battiśā-āṭhiyā kalāra āṅgaṭiyā pāte



tina-māna taṇḍulera ubhārila bhāte



SYNONYMS



*battiśā-āṭhiyā*-named battiśā-āṭhiyā; *kalāra*-of the banana tree; *āṅgaṭiyā*-without being divided; *pāte*-on a leaf; *tina*-three; *māna*-mānas (a certain weight); *taṇḍulera*-of rice; *ubhārila*-poured; *bhāte*-cooked rice.



TRANSLATION



First, three mānas of cooked rice-almost six pounds-was poured on a big banana leaf.



PURPORT



This is the beginning of a description of the food prepared for Śrī Caitanya Mahāprabhu. This description is given by Kavirāja Gosvāmī, who, it is assumed, was an expert cook who knew both how to prepare and how to serve food.





TEXT 208





pīta-sugandhi-ghṛte anna sikta kaila



cāri-dike pāte ghṛta vahiyā calila



SYNONYMS



*pīta*-yellowish; *su*-gandhi-fragrant; *ghṛte*-with clarified butter; *anna*-rice; *sikta*-mixed; *kaila*-made; *cāri*-dike-on all sides; *pāte*-the leaf; *ghṛta*-the clarified butter; *vahiyā calila*-began to flood.



TRANSLATION



Then, the whole stack of rice was mixed with so much yellowish and fragrant clarified butter that it began to overflow the leaf.





TEXT 209





keyāpatra-kalākholā-ḍoṅgā sāri sāri



cāri-dike dhariyāche nānā vyañjana bhari'



SYNONYMS



*keyā-patra*-the leaf of the keyā plant; *kalā-kholā*-the skin of the banana tree; *ḍoṅgā*-pots; *sāri sāri*-one after another; *cāri*-dike-on all sides; *dhariyāche*-were holding; *nānā*-various; *vyañjana*-cooked vegetables; *bhari'*-filled.



TRANSLATION



There were a number of pots made of the bark of banana trees and the leaves of the keyā plant. These pots were filled with various cooked vegetables and placed on all sides of the leaf.





TEXT 210





daśa-prakāra śāka, nimba-tikta-sukhta-jhola



maricera jhāla, chānā-baḍā, baḍi ghola



SYNONYMS



*daśa*-prakāra śāka-spinach of ten varieties; *nimba-tikta-sukhta-jhola*-a soup called sukhta, made with bitter nimba leaf; *maricera jhāla*-a pungent preparation made with black pepper; *chānā-baḍā*-a mild cake made of fried curd; *baḍi ghola*-buttermilk with small pieces of fried dhal.



TRANSLATION



There were about ten kinds of spinach, a soup called sukhta, which was made with bitter nimba leaves, a pungent preparation made with black pepper, a mild cake made of fried curd, and buttermilk mixed with small fried pieces of dhal.





TEXT 211





dugdha-tumbī, dugdha-kuṣmāṇḍa, vesara, lāphrā



mocā-ghaṇṭa, mocā-bhājā, vividha śākrā



SYNONYMS



*dugdha*-tumbī-squash cooked with milk; *dugdha*-kuṣmāṇḍa-pumpkin cooked with milk; *vesara*-a preparation made from chick-pea flour; *lāphrā*-a combination of several vegetables; *mocā*-ghaṇṭa-boiled banana flowers; *mocā*-bhājā-fried banana flowers; *vividha*-various; *śākrā*-vegetables.



TRANSLATION



There were preparations of dugdha-tumbī, dugdha-kuṣmāṇḍa, vesara, lāphrā, mocā-ghaṇṭa, mocā-bhājā and other vegetables.





TEXT 212





vṛddha-kuṣmāṇḍa-baḍīra vyañjana apāra



phulabaḍī-phala-mūla vividha prakāra



SYNONYMS



*vṛddha-kuṣmāṇḍa-baḍīra*-of small pieces of fried dhal mixed with ripe pumpkin; *vyañjana*-vegetables; *apāra*-unlimited; *phula*-baḍī-small fried pieces of another kind of dhal; *phala*-fruits; *mūla*-roots; *vividha prakāra*-of different varieties.



TRANSLATION



There were unlimited quantities of vṛddha-kuṣmāṇḍa-baḍī, phula-baḍī, fruits and various roots.





TEXT 213





nava-nimbapatra-saha bhṛṣṭa-vārtākī



phula-baḍi paṭola-bhājā, kuṣmāṇḍa-māna-cākī



SYNONYMS



*nava*-newly grown; *nimba*-patra-nimba leaves; *saha*-along with; *bhṛṣṭa*-vārtākī-fried eggplant; *phula*-baḍī-light baḍī; *paṭola*-bhājā-fried paṭola vegetable; *kuṣmāṇḍa*-of pumpkin; *māna*-of squash; *cākī*-rounds.



TRANSLATION



Other preparations included eggplant mixed with newly grown nimba leaves fried together, light baḍī, fried paṭola, and fried rounds of squash and pumpkin.





TEXT 214





bhṛṣṭa-māṣa-mudga-sūpa amṛta nindaya



madhurāmla, baḍāmlādi amla pāṅca chaya



SYNONYMS



*bhṛṣṭa*-fried; *māṣa*-urd dhal; *mudga*-mung dhal; *sūpa*-soup; *amṛta*-nectar; *nindaya*-defeating; *madhura*-amla-sweet chutney; *baḍa*-amla-sour preparation made with fried dhal; *ādi*-and so on; *amla*-sour; *pāṅca chaya*-five or six kinds.



TRANSLATION



There was a soup made with fried urad dhal and mung dhal, defeating nectar. There were also sweet chutney and five or six kinds of sour preparations, beginning with baḍāmla.





TEXT 215





mudga-baḍā, māṣa-baḍā, kalā-baḍā miṣṭa



kṣīra-puli, nārikela-pulī āra yata piṣṭa



SYNONYMS



*mudga*-baḍā-fried cakes made of mung dhal; *māṣa*-baḍā-fried cakes made of urd dhal; *kalā*-baḍā-fried cakes made of banana; *miṣṭa*-very sweet; *kṣīra*-puli-cakes made with sweet rice; *nārikela*-pulī-coconut cake; *āra*-and; *yata*-varieties of; *piṣṭa*-cakes.



TRANSLATION



There were bharats made of mung dhal, of urd dhal and of sweet bananas, and there was sweet rice cake, coconut cake and various other cakes.





TEXT 216





kāṅji-baḍā, dugdha-ciḍā, dugdha-laklakī



āra yata piṭhā kaila, kahite nā śaki



SYNONYMS



*kāṅji*-baḍā-cakes made with sour rice-water; *dugdha*-ciḍā-sweet rice mixed with milk; *dugdha*-laklakī-another preparation of milk and cakes to be licked up; *āra*-and; *yata*-various types of; *piṭhā*-cakes; *kaila*-made; *kahite*-to describe; *nā śaki*-I am not able.



TRANSLATION



There was kāṅji-baḍā, dugdha-ciḍā, dugdha-laklakī and various cakes, which I am unable to describe.





TEXT 217





ghṛta-sikta paramānna, mṛt-kuṇḍikā bhari'



cāṅpākalā-ghanadugdha-āmra tāhā dhari



SYNONYMS



*ghṛta*-sikta parama-anna-sweet rice mixed with ghee; *mṛt*-kuṇḍikā bhari'-filling an earthen pot; *cāṅpā-kalā*-a kind of banana; *ghana*-dugdha-condensed milk; *āmra*-mango pulp; *tāhā*-that; *dhari*-including.



TRANSLATION



Sweet rice mixed with ghee was poured into an earthen pot and mixed with cāṅpā-kalā, condensed milk and mango.





TEXT 218





rasālā-mathita dadhi, sandeśa apāra



gauḍe utkale yata bhakṣyera prakāra



SYNONYMS



*rasālā*-delicious; *mathita*-churned; *dadhi*-curd; *sandeśa*-a sweetmeat; *apāra*-unlimited; *gauḍe*-in Bengal; *utkale*-in Orissa; *yata*-all; *bhakṣyera*-of eatables; *prakāra*-kinds.



TRANSLATION



Other preparations included a very delicious churned curd and a variety of sandeśa sweetmeats. Indeed, all the various eatables available in Bengal and Orissa were prepared.





TEXT 219





śraddhā kari' bhaṭṭācārya saba karāila



śubhra-pīṭhopari sūkṣma vasana pātila



SYNONYMS



*śraddhā kari'*-with great respect; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *saba karāila*-had them all prepared; *śubhra*-white; *pīṭha*-a wooden platform; *upari*-over; *sūkṣma*-fine; *vasana*-cloth; *pātila*-spread.



TRANSLATION



Thus Bhaṭṭācārya prepared a great variety of food and spread a fine cloth over a white wooden platform.





TEXT 220





dui pāśe sugandhi śītala jala-jhārī



anna-vyañjanopari dila tulasī-mañjarī



SYNONYMS



*dui pāśe*-on two sides; *su*-gandhi-nicely scented; *śītala*-cold; *jala*-jhāri-pitchers of water; *anna*-vyañjana-upari-over the rice and vegetables; *dila*-placed; *tulasī*-mañjarī-flowers of tulasī.



TRANSLATION



On two sides of the stack of food were pitchers filled with scented cold water. The flowers of the tulasī tree were placed above the mound of rice.





TEXT 221





amṛta-guṭikā, piṭhā-pānā ānāila



jagannātha-prasāda saba pṛthak dharila



SYNONYMS



*amṛta-guṭikā*-the sweet named amṛta-guṭikā; *piṭhā*-pānā-cakes and sweet rice; *ānāila*-brought; *jagannātha*-prasāda-remnants of the food of Lord Jagannātha; *saba*-all; *pṛthak dharila*-kept separately.



TRANSLATION



Sārvabhauma Bhaṭṭācārya also included several types of food that had been offered to Lord Jagannātha. This included sweetballs known as amṛta-guṭikā, sweet rice and cakes. All these were kept separately.



PURPORT



Although the remnants of food left by Jagannātha were brought into Bhaṭṭācārya's house, they were kept separate from the preparations he had made at his home. It sometimes happens that prasāda is mixed with a larger quantity of food and then distributed, but in this case we find that Sārvabhauma Bhaṭṭācārya kept the jagannātha-prasāda separate. He kept it aside particularly for the satisfaction of Śrī Caitanya Mahāprabhu.





TEXT 222





hena-kāle mahāprabhu madhyāhna kariyā



ekale āila tāṅra hṛdaya jāniyā



SYNONYMS



*hena*-kāle-at this time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *madhyāhna kariyā*-finishing His midday duties; *ekale*-alone; *āila*-came; *tāṅra*-of Sārvabhauma Bhaṭṭācārya; *hṛdaya*-the heart; *jāniyā*-knowing.



TRANSLATION



When everything was ready, Śrī Caitanya Mahāprabhu came there alone after finishing His midday duties. He knew the heart of Sārvabhauma Bhaṭṭācārya.





TEXT 223





bhaṭṭācārya kaila tabe pāda prakṣālana



gharera bhitare gelā karite bhojana



SYNONYMS



*bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *kaila*-performed; *tabe*-thereafter; *pāda prakṣālana*-washing the feet; *gharera bhitare*-within the room; *gelā*-entered; *karite bhojana*-to take lunch.



TRANSLATION



After Sārvabhauma Bhaṭṭācārya washed the Lord's feet, the Lord entered the room to take His lunch.





TEXT 224





annādi dekhiyā prabhu vismita hañā



bhaṭṭācārye kahe kichu bhaṅgi kariyā



SYNONYMS



*anna-ādi dekhiyā*-seeing the arrangement of food; *prabhu*-Śrī Caitanya Mahāprabhu; *vismita hañā*-being astonished; *bhaṭṭācārye kahe*-said to Bhaṭṭācārya; *kichu*-some; *bhaṅgi*-gesture; *kariyā*-making.



TRANSLATION



Śrī Caitanya Mahāprabhu was a little astonished to see the gorgeous arrangement, and, gesturing, He spoke to Sārvabhauma Bhaṭṭācārya.





TEXT 225





alaukika ei saba anna-vyañjana



dui prahara bhitare kaiche ha-ila randhana?



SYNONYMS



*alaukika*-uncommon; *ei*-this; *saba*-all; *anna*-vyañjana-rice and vegetables; *dui prahara bhitare*-within six hours; *kaiche*-how; *ha*-ila randhana-cooking was finished.



TRANSLATION



"This is most uncommon! How was this arrangement of rice and vegetables finished within six hours?





TEXT 226





śata culāya śata jana pāka yadi kare



tabu śīghra eta dravya rāndhite nā pāre



SYNONYMS



*śata culāya*-in one hundred ovens; *śata jana*-one hundred men; *pāka yadi kare*-if engaged in cooking; *tabu*-still; *śīghra*-so soon; *eta dravya*-so many preparations; *rāndhite nā pāre*-could not cook.



TRANSLATION



"Even a hundred men cooking on a hundred ovens could not possibly finish all these preparations within so short a time.





TEXT 227





kṛṣṇera bhoga lāgāñācha,--anumāna kari



upare dekhiye yāte tulasī-mañjarī



SYNONYMS



*kṛṣṇera bhoga lāgāñācha*-you have offered to Kṛṣṇa; *anumāna kari*-I hope; *upare*-upon the food; *dekhiye*-I see; *yāte*-since; *tulasī*-mañjarī-flowers of the tulasī tree.



TRANSLATION



"I hope the food has already been offered to Kṛṣṇa, since I see there are tulasī flowers over the plates.





TEXT 228





bhāgyavān tumi, saphala tomāra udyoga



rādhā-kṛṣṇe lāgāñācha etādṛśa bhoga



SYNONYMS



*bhāgyavān tumi*-you are fortunate; *sa*-phala-successful; *tomāra*-your; *udyoga*-endeavor; *rādhā*-kṛṣṇe-unto Their Lordships Rādhā and Kṛṣṇa; *lāgāñācha*-you offered; *etādṛśa*-such; *bhoga*-food.



TRANSLATION



"You are most fortunate, and your endeavor is successful, for you have offered such wonderful food to Rādhā-Kṛṣṇa.





TEXT 229





annera saurabhya, varṇa--ati manorama



rādhā-kṛṣṇa sākṣāt ihāṅ kariyāchena bhojana



SYNONYMS



*annera saurabhya*-the flavor of the cooked rice; *varṇa*-color; *ati manorama*-very attractive; *rādhā-kṛṣṇa*-Lord Kṛṣṇa and Rādhārāṇī; *sākṣāt*-directly; *ihāṅ*-all this; *kariyāchena bhojana*-have eaten.



TRANSLATION



"The color of the rice is so attractive and its aroma so good that it appears Rādhā and Kṛṣṇa have directly taken it.





TEXT 230





tomāra bahuta bhāgya kata praśaṁsiba



āmi--bhāgyavān, ihāra avaśeṣa pāba



SYNONYMS



*tomāra*-your; *bahuta*-great; *bhāgya*-fortune; *kata*-how much; *praśaṁsiba*-shall I praise; *āmi*-I; *bhāgyavān*-fortunate; *ihāra*-of this; *avaśeṣa*-remnants; *pāba*-shall get.



TRANSLATION



"My dear Bhaṭṭācārya, your fortune is very great. How much shall I praise you? I also am very fortunate to be able to take the remnants of this food.





TEXT 231





kṛṣṇera āsana-pīṭha rākhaha uṭhāñā



more prasāda deha' bhinna pātrete kariyā



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *āsana-pīṭha*-the sitting place; *rākhaha*-keep aside; *uthāñā*-raising; *more*-unto Me; *prasāda*-prasāda; *deha'*-give; *bhinna*-separate; *pātrete*-on a plate; *kariyā*-putting.



TRANSLATION



"Take away Kṛṣṇa's sitting place and put it aside. Then give me prasāda on a different plate."





TEXT 232





bhaṭṭācārya bale--prabhu nā karaha vismaya



yei khābe, tāṅhāra śaktye bhoga siddha haya



SYNONYMS



*bhaṭṭācārya bale*-Bhaṭṭācārya said; *prabhu*-my Lord; *nā karaha vismaya*-do not become astonished; *yei khābe*-whoever shall eat; *tāṅhāra śaktye*-by His grace; *bhoga*-the food; *siddha haya*-has been prepared.



TRANSLATION



Sārvabhauma Bhaṭṭācārya said, "It is not so wonderful, my Lord. Everything has been made possible by the energy and mercy of He who will eat the food.





TEXT 233





udyoga nā chila mora gṛhiṇīra randhane



yāṅra śaktye bhoga siddha, sei tāhā jāne



SYNONYMS



*udyoga*-exertion; *nā chila*-there was not; *mora*-of me; *gṛhiṇīra*-of my wife; *randhane*-in cooking; *yāṅra śaktye*-by whose potency; *bhoga siddha*-the food has been prepared; *sei*-He; *tāhā jāne*-knows that.



TRANSLATION



"My wife and I did not especially exert ourselves in the cooking. He by whose power the food has been prepared knows everything.





TEXT 234





eita āsane vasi' karaha bhojana



prabhu kahe,--pūjya ei kṛṣṇera āsana



SYNONYMS



*eita āsane*-on this sitting place; *vasi'*-sitting; *karaha bhojana*-take Your lunch; *prabhu kahe*-Śrī Caitanya Mahāprabhu said; *pūjya*-worshipable; *ei*-this; *kṛṣṇera āsana*-sitting place of Kṛṣṇa.



TRANSLATION



"Now please sit in this place and take Your lunch." Caitanya Mahāprabhu replied, "This place is worshipable because it was used by Kṛṣṇa."



PURPORT



According to etiquette, things used by Kṛṣṇa should not be used by anyone else. Similarly, things used by the spiritual master should also not be used by anyone else. That is etiquette. Whatever is used by Kṛṣṇa or the spiritual master is worshipable. In particular, their sitting or eating places should not be used by anyone else. A devotee must be very careful to observe this.





TEXT 235





bhaṭṭa kahe,--anna, pīṭha,--samāna prasāda



anna khābe, pīṭhe vasite kāhāṅ aparādha?



SYNONYMS



*bhaṭṭa kahe*-Sārvabhauma Bhaṭṭācārya said; *anna*-food; *pīṭha*-sitting place; *samāna*-equal; *prasāda*-mercy remnants of the Lord; *anna khābe*-You will eat the food; *pīṭhe vasite*-to sit on the place; *kāhāṅ aparādha*-where is the offense.



TRANSLATION



Bhaṭṭācārya said, "Both the food and the sitting place are the Lord's mercy. If You can eat the remnants of the food, what is the offense in Your sitting in this place?"





TEXT 236





prabhu kahe,--bhāla kaile, śāstra-ājñā haya



kṛṣṇera sakala śeṣa bhṛtya āsvādaya



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu replied; *bhāla kaile*-you have spoken correctly; *śāstra-ājñā haya*-there is such an order in the revealed scripture; *kṛṣṇera sakala śeṣa*-everything left by Kṛṣṇa; *bhṛtya*-the servant; *āsvādaya*-partakes of.



TRANSLATION



Caitanya Mahāprabhu then said, "Yes, you have spoken correctly. The śāstras enjoin that the devotee can partake of everything left by Kṛṣṇa.





TEXT 237





tvayopayukta-srag-gandha-



vāso 'laṅkāra-carcitāḥ



ucchiṣṭa-bhojino dāsās



tava māyāṁ jayema hi



SYNONYMS



*tvayā*-by You; *upayukta*-used; *srak*-flower garlands; *gandha*-scented substances like sandalwood pulp; *vāsaḥ*-garments; *alaṅkāra*-ornaments; *carcitāḥ*-being decorated with; *ucchiṣṭa*-remnants of food; *bhojinaḥ*-eating; *dāsāḥ*-servants; *tava*-Your; *māyām*-illusory energy; *jayema*-can conquer over; *hi*-certainly.



TRANSLATION



" 'My dear Lord, the garlands, scented substances, garments, ornaments and other such things that have been offered to You may later be used by Your servants. By partaking of these things and eating the remnants of food You have left, we will be able to conquer the illusory energy.' "



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.6.46). In the Hare Kṛṣṇa movement, the chanting of the Hare Kṛṣṇa mahā-mantra, the dancing in ecstasy and the eating of the remnants of food offered to the Lord are very, very important. One may be illiterate or incapable of understanding the philosophy, but if he partakes of these three items, he will certainly be liberated without delay.





This verse was spoken by Uddhava to Lord Kṛṣṇa. This was during the time when the Uddhava-gītā was spoken. At that time there was some disturbance in Dvārakā, and Lord Kṛṣṇa had to leave the material world and enter the spiritual world. Uddhava could understand the situation, and he talked with the Supreme Personality of Godhead. The verse quoted above is an excerpt from their conversations. Śrī Kṛṣṇa's pastimes in this material world are called prakaṭa-līlā (manifested pastimes), and His pastimes in the spiritual world are called aprakaṭa-līlā (unmanifested pastimes). By unmanifested we mean that they are not present before our eyes. It is not that Lord Kṛṣṇa's pastimes are unmanifest. They are going on exactly as the sun is going on perpetually, but when the sun is present before our eyes, we call it daytime (manifest), and when it is not present, we call it night (unmanifest). Those who are above the jurisdiction of night are always in the spiritual world, where the Lord's pastimes are constantly manifest to them. As the Brahma-saṁhitā confirms:



ānanda-cinmaya-rasa-pratibhāvitābhis

tābhir ya eva nija-rūpatayā kalābhiḥ

goloka eva nivasaty akhilātma-bhūto

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



"I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency [hlādinī]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with everblissful spiritual rasa. I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love." (Bs. 5.37-38)





TEXT 238





tathāpi eteka anna khāona nā yāya



bhaṭṭa kahe,--jāni, khāo yateka yuyāya



SYNONYMS



*tathāpi*-still; *eteka*-so much; *anna*-food; *khāona*-eating; *nā yāya*-is not possible; *bhaṭṭa kahe*-Bhaṭṭācārya said; *jāni*-I know; *khāo*-You can eat; *yateka*-how much; *yuyāya*-is possible.



TRANSLATION



Śrī Caitanya Mahāprabhu then said, "There is so much food here that it is impossible to eat." Bhaṭṭācārya replied,"I know how much You can eat.





TEXT 239





nīlācale bhojana tumi kara bāyānna bāra



eka eka bhogera anna śata śata bhāra



SYNONYMS



*nīlācale*-at Jagannātha Purī; *bhojana*-accepting lunch; *tumi*-You; *kara*-do; *bāyānna bāra*-fifty-two times; *eka eka bhogera*-of each and every offering; *anna*-eatables; *śata śata bhāra*-hundreds of buckets.



TRANSLATION



"After all, at Jagannātha Purī You eat fifty-two times a day, and each time You eat hundreds of buckets filled with prasāda.





TEXT 240





dvārakāte ṣola-sahasra mahiṣī-mandire



aṣṭādaśa mātā, āra yādavera ghare



SYNONYMS



*dvārakāte*-at Dvārakā-dhāma; *ṣola*-sahasra-sixteen thousand; *mahiṣī*-queens; *mandire*-palaces; *aṣṭādaśa mātā*-eighteen mothers; *āra*-and; *yādavera ghare*-in the house of the Yadu dynasty.



TRANSLATION



"At Dvārakā, You keep sixteen thousand queens in sixteen thousand palaces. Also, there are eighteen mothers and numerous friends and relatives of the Yadu dynasty.





TEXT 241





vraje jyeṭhā, khuḍā, māmā, pisādi gopa-gaṇa



sakhā-vṛnda sabāra ghare dvisandhyā-bhojana



SYNONYMS



*vraje*-at Vṛndāvana; *jyeṭhā*-the father's elder brothers; *khuḍā*-the father's younger brothers; *māmā*-the mother's brothers; *pisā*-the husbands of aunts; *ādi*-and so on; *gopa*-gaṇa-cowherd men; *sakhā*-vṛnda-hundreds of friends; *sabāra*-of all of them; *ghare*-in the houses; *dvi*-sandhyā-twice a day; *bho*-jana-eating.



TRANSLATION



"In Vṛndāvana You also have Your father's elder brothers, Your father's younger brothers, maternal uncles, husbands of Your father's sisters and many cowherd men. There are also cowherd boy friends, and You eat twice a day, morning and evening, in the house of each and every one.



PURPORT



In Dvārakā, Lord Kṛṣṇa had eighteen mothers like Devakī, Rohiṇī and others. Besides these was. His foster mother Yaśodā in Vṛndāvana. Lord Kṛṣṇa also had two uncles, who were brothers of Nanda Mahārāja. As stated by Śrīla Rūpa Gosvāmī in his Śrī-kṛṣṇa-gaṇoddeśa-dīpikā, upanando 'bhinandaś ca pitṛvyau pūr-va-jau pituḥ: "The elder brothers of Nanda Mahārāja were Upananda and Abhinanda." Similarly, in the same book the names of the younger brothers of Nanda Mahārāja are given. Pitṛvyau tu kanīyāṁsau syātāṁ sannanda-nandanau: "Sannanda and Nandana, or Sunanda and Pāṇḍava, were the younger brothers of Kṛṣṇa's father, Nanda Mahārāja." Śrī Kṛṣṇa's maternal uncles were also described there. Yaśodhara-yaśodeva-sudevādyās tu mātulāḥ: "Yaśodhara, Yaśodeva and Sudeva were the maternal uncles of Kṛṣṇa." Kṛṣṇa's uncles are also mentioned. Mahānīlaḥ sunīlaś ca ramaṇāv etayoḥ kramāt: "Mahānīla and Sunīla are the husbands of Kṛṣṇa's aunts."





TEXT 242





govardhana-yajñe anna khāilā rāśi rāśi



tāra lekhāya ei anna nahe eka grāsī



SYNONYMS



*govardhana-yajñe*-in the Govardhana-pūjā sacrifice; *anna*-food; *khāilā*-You ate; *rāśi rāśi*-stacks; *tāra*-to that; *lekhāya*-in comparison; *ei*-this; *anna*-food; *nahe*-not; *eka grāsī*-one morsel.



TRANSLATION



"Indeed," Sārvabhauma Bhaṭṭācārya continued, "at the Govardhana-pūjā ceremony You ate stacks of rice. In comparison to that, this small quantity is not even a morsel for You.





TEXT 243





tumi ta' īśvara, muñi--kṣudra jīva chāra



eka-grāsa mādhukarī karaha aṅgīkāra



SYNONYMS



*tumi*-You; *ta'*-certainly; *īśvara*-the Supreme Personality of Godhead; *muñi*-I; *kṣudra jīva*-insignificant living being; *chāra*-worthless; *eka-grāsa*-one small quantity; *mādhu*-karī-as collected by the bees; *karaha*-please do; *aṅgīkāra*-accept.



TRANSLATION



"You are the Supreme Personality of Godhead, whereas I am a most insignificant living being. Therefore You may accept a little quantity of food from my house."



PURPORT



A sannyāsī is expected to collect a little food from each and every householder. That is to say, he should take whatever he requires to eat. This system is called mādhukarī. The word mādhukarī comes from the word mādhukara and means "honey-collecting bees." Bees collect a little honey from each flower, but all these small quantities of honey accumulate to become a beehive. Sannyāsīs should collect a little from each and every householder and should eat simply what is necessary to maintain the body. Being a sannyāsī, Lord Caitanya Mahāprabhu could collect a little food from the house of Sārvabhauma Bhaṭṭācārya, and this was the Bhaṭṭācārya's request. Compared to the food eaten by the Lord on other occasions, Bhaṭṭācārya's feast was not even a morsel. This is what Bhaṭṭācārya is pointing out to the Lord.





TEXT 244





eta śuni' hāsi' prabhu vasilā bhojane



jagannāthera prasāda bhaṭṭa dena harṣa-mane



SYNONYMS



*eta śuni'*-hearing this; *hāsi'*-smiling; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *vasilā bhojane*-sat down to eat; *jagannāthera*-of Lord Jagannātha; *prasāda*-remnants of food; *bhaṭṭa*-Sārvabhauma Bhaṭṭācārya; *dena harṣa*-mane-delivers in great happiness.



TRANSLATION



Hearing this, Śrī Caitanya Mahāprabhu smiled and sat down to eat. Bhaṭṭācārya, with great pleasure, first offered Him the prasāda from the Jagannātha temple.





TEXT 245





hena-kāle 'amogha,'--bhaṭṭācāryera jāmātā



kulīna, nindaka teṅho ṣāṭhī-kanyāra bhartā



SYNONYMS



*hena*-kāle-exactly at this time; *amogha*-Amogha; *bhaṭṭācāryera jāmātā*-the son-in-law of Bhaṭṭācārya; *kulīna*-of aristocratic birth; *nindaka*-blasphemer; *teṅho*-he; *ṣāṭhī-kanyāra bhartā*-the husband of Sārvabhauma Bhaṭṭācārya's daughter named Ṣāṭhī.



TRANSLATION



At this time Bhaṭṭācārya had a son-in-law named Amogha, who was the husband of his daughter named Ṣāṭhī. Although born in an aristocratic brāhmaṇa family, this Amogha was a great faultfinder and blasphemer.





TEXT 246





bhojana dekhite cāhe, āsite nā pāre



lāṭhī-hāte bhaṭṭācārya āchena duyāre



SYNONYMS



*bhojana*-the eating; *dekhite cāhe*-he wanted to see; *āsite nā pāre*-could not come; *lāṭhī*-hāte-with a stick in his hand; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *āchena*-was; *duyāre*-on the threshold.



TRANSLATION



Amogha wanted to see Śrī Caitanya Mahāprabhu eat, but he was not allowed to enter. Indeed, Bhaṭṭācārya guarded the threshold of his house with a stick in his hand.





TEXT 247





teṅho yadi prasāda dite hailā āna-mana



amogha āsi' anna dekhi' karaye nindana



SYNONYMS



*teṅho*-he (Bhaṭṭācārya); *yadi*-when; *prasāda dite*-supplying the prasāda; *hailā*-became; *āna*-mana-inattentive; *amogha*-Amogha; *āsi'*-coming; *anna dekhi'*-seeing the food; *karaye nindana*-began blaspheming.



TRANSLATION



However, as soon as Bhaṭṭācārya began distributing prasāda and was a little inattentive, Amogha came in. Seeing the quantity of food, he began to blaspheme.





TEXT 248





ei anne tṛpta haya daśa bāra jana



ekelā sannyāsī kare eteka bhakṣaṇa!



SYNONYMS



*ei anne*-with so much food; *tṛpta haya*-can be satisfied; *daśa bāra jana*-at least ten to twelve men; *ekelā*-alone; *sannyāsī*-this person in the renounced order; *kare*-does; *eteka*-so much; *bhakṣaṇa*-eating.



TRANSLATION



"This much food is sufficient to satisfy ten or twelve men, but this sannyāsī alone is eating so much!"





TEXT 249





śunitei bhaṭṭācārya ulaṭi' cāhila



tāṅra avadhāna dekhi' amogha palāila



SYNONYMS



*śunitei*-hearing; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *ulaṭi' cāhila*-turned his eyes upon him; *tāṅra*-his; *avadhāna*-attention; *dekhi'*-seeing; *amogha*-Amogha; *palāila*-left.



TRANSLATION



As soon as Amogha said this, Sārvabhauma Bhaṭṭācārya turned his eyes upon him. Seeing Bhaṭṭācārya's attitude, Amogha immediately left.





TEXT 250





bhaṭṭācārya lāṭhi lañā mārite dhāila



palāila amogha, tāra lāga nā pāila



SYNONYMS



*bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *lāṭhi lañā*-taking a stick; *mārite*-to strike; *dhāila*-ran; *palāila*-fled; *amogha*-Amogha; *tāra*-him; *lāga nā pāila*-could not catch.



TRANSLATION



Bhaṭṭācārya ran after him to strike him with a stick, but Amogha fled so fast that Bhaṭṭācārya could not catch him.





TEXT 251





tabe gāli, śāpa dite bhaṭṭācārya āilā



nindā śuni' mahāprabhu hāsite lāgilā



SYNONYMS



*tabe*-at that time; *gāli*-calling by ill names; *śāpa dite*-cursing; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *āilā*-came back; *nindā śuni'*-hearing the criticism; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *hāsite lāgilā*-began to laugh.



TRANSLATION



Bhaṭṭācārya then began to curse and call his son-in-law ill names. When Bhaṭṭācārya returned, he saw that Śrī Caitanya Mahāprabhu was laughing to hear him criticize Amogha.





TEXT 252





śuni' ṣāṭhīra mātā śire-buke ghāta māre



'ṣāṭhī rāṇḍī ha-uka'--ihā bale bāre bāre



SYNONYMS



*śuni'*-hearing; *ṣāṭhīra mātā*-the mother of Ṣāṭhī; *śire*-on the head; *buke*-on the chest; *ghāta māre*-strikes; *ṣāṭhī rāṇḍī ha*-uka-let Ṣāṭhī become a widow; *ihā bale*-says this; *bāre bāre*-again and again.



TRANSLATION



When Ṣāṭhī's mother, Bhaṭṭācārya's wife, heard of this incident, she immediately began to strike her head and chest, saying again, "Let Ṣāṭhī become a widow!"





TEXT 253





duṅhāra duḥkha dekhi' prabhu duṅhā prabodhiyā



duṅhāra icchāte bhojana kaila tuṣṭa hañā



SYNONYMS



*duṅhāra duḥkha dekhi'*-seeing the lamentation of both; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *duṅhā prabodhiyā*-pacifying them; *duṅhāra icchāte*-by the will of both of them; *bhojana kaila*-took His lunch; *tuṣṭa hañā*-with great satisfaction.



TRANSLATION



Seeing the lamentation of both husband and wife, Śrī Caitanya Mahāprabhu tried to pacify them. According to their desire, He ate the prasāda and was very satisfied.





TEXT 254





ācamana karāñā bhaṭṭa dila mukha-vāsa



tulasī-mañjarī, lavaṅga, elāci rasa-vāsa



SYNONYMS



*ācamana karāñā*-washing the mouth, hands and legs of Śrī Caitanya Mahāprabhu; *bhaṭṭa*-Sārvabhauma Bhaṭṭācārya; *dila mukha*-vāsa-gave some flavored spices; *tulasī-mañjarī*-the flowers of tulasī; *lavaṅga*-cloves; *elāci*-cardamom; *rasa-vāsa*-that which brings saliva.



TRANSLATION



After Śrī Caitanya Mahāprabhu finished eating, Bhaṭṭācārya washed His mouth, hands and legs and offered Him flavored spices, tulasī-mañjarī, cloves, and cardamom.





TEXT 255





sarvāṅge parāila prabhura mālya-candana



daṇḍavat hañā bale sadainya vacana



SYNONYMS



*sarva-aṅge*-all over the body; *parāila*-put; *prabhura*-of the Lord; *mālya-candana*-a flower garland and sandalwood pulp; *daṇḍavat hañā*-offering obeisances; *bale*-says; *sa*-dainya-humble; *vacana*-statement.



TRANSLATION



The Bhaṭṭācārya then placed a flower garland over Śrī Caitanya Mahāprabhu and smeared His body with sandalwood pulp. After offering obeisances, the Bhaṭṭācārya submitted the following humble statement.





TEXT 256





nindā karāite tomā āninu nija-ghare



ei aparādha, prabhu, kṣamā kara more



SYNONYMS



*nindā karāite*-just to cause blasphemy; *tomā*-You; *āninu*-I brought; *nija-ghare*-to my place; *ei aparādha*-this offense; *prabhu*-my Lord; *kṣamā kara*-please pardon; *more*-me.



TRANSLATION



"I brought You to my home just to have You blasphemed. This is a great offense. Please excuse me. I beg Your pardon."





TEXT 257





prabhu kahe,--nindā nahe, 'sahaja' kahila



ihāte tomāra kibā aparādha haila?



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *nindā nahe*-not blasphemy; *sahaja*-rightly; *kahila*-he spoke; *ihāte*-in this; *tomāra*-your; *kibā*-what; *aparādha*-offense; *haila*-was there.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "What Amogha has said is correct; therefore it is not blasphemy. What is your offense?"





TEXT 258





eta bali' mahāprabhu calilā bhavane



bhaṭṭācārya tāṅra ghare gelā tāṅra sane



SYNONYMS



*eta bali'*-saying this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *calilā bhavane*-returned to His residence; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *tāṅra ghare*-to His place; *gelā*-went; *tāṅra sane*-with Him.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu left and returned to His residence. Sārvabhauma Bhaṭṭācārya also followed Him.





TEXT 259





prabhu-pade paḍi' bahu ātma-nindā kaila



tāṅre śānta kari' prabhu ghare pāṭhāila



SYNONYMS



*prabhu*-pade-at the feet of Lord Śrī Caitanya Mahāprabhu; *paḍi'*-falling down; *bahu*-much; *ātma*-nindā kaila-made self-reproach; *tāṅre*-him; *śānta kari'*-making pacified; *prabhu*-Śrī Caitanya Mahāprabhu; *ghare pāṭhāila*-sent back to his home.



TRANSLATION



Falling down at the Lord's feet, Sārvabhauma Bhaṭṭācārya said many things in self-reproach. The Lord then pacified him and sent him back to his home.





TEXT 260





ghare āsi' bhaṭṭācārya ṣāṭhīra mātā-sane



āpanā nindiyā kichu balena vacane



SYNONYMS



*ghare āsi'*-returning home; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *ṣāṭhīra mātā*-sane-with the mother of Ṣāṭhī; *āpanā nindiyā*-condemning himself; *kichu*-some; *balena vacane*-speaks words.



TRANSLATION



After returning to his home, Sārvabhauma Bhaṭṭācārya consulted with his wife, the mother of Ṣāṭhī. After personally condemning himself, he began to speak as follows.





TEXT 261





caitanya-gosāñira nindā śunila yāhā haite



tāre vadha kaile haya pāpa-prāyaścitte



SYNONYMS



*caitanya-gosāñira*-of Śrī Caitanya Mahāprabhu; *nindā*-blasphemy; *śunila*-I have heard; *yāhā haite*-from whom; *tāre vadha kaile*-if he is killed; *haya*-there is; *pāpa*-prāyaścitte-atonement for the sinful act.



TRANSLATION



"If the man who blasphemed Śrī Caitanya Mahāprabhu is killed, his sinful action may be atoned."



PURPORT



The *Hari-bhakti-vilāsa* cites the following quotation from Skanda Purāṇa concerning the blaspheming of a Vaiṣṇava:





yo hi bhāgavataṁ lokam

upahāsaṁ nṛpottama

karoti tasya naśyanti

artha-dharma-yaśaḥ-sutāḥ



nindāṁ kurvanti ye mūḍhā

vaiṣṇavānāṁ mahātmanām

patanti pitṛbhiḥ sārdhaṁ

mahā-raurava-saṁjñite



hanti nindati vai dveṣṭi

vaiṣṇavān nābhinandati

krudhyate yāti no harṣaṁ

darśane patanāni ṣaṭ



In this conversation between Mārkaṇḍeya and Bhagīratha, it is said: "My dear King, if one derides an exalted devotee, he loses the results of his pious activities, his opulence, his reputation and his sons. Vaiṣṇavas are all great souls. Whoever blasphemes them falls down to the hell known as Mahāraurava. He is also accompanied by his forefathers. Whoever kills or blasphemes a Vaiṣṇava and whoever is envious of a Vaiṣṇava or angry with him, or whoever does not offer him obeisances or feel joy upon seeing a Vaiṣṇava, certainly falls into a hellish condition."





The *Hari-bhakti-vilāsa* (10.314) also gives the following quotation from Dvārakā-māhātmya:



kara-patraiś ca phālyante

sutīvrair yama-śāsanaiḥ

nindāṁ kurvanti ye pāpā

vaiṣṇavānāṁ mahātmanām



In a conversation between Prahlāda Mahārāja and Bali Mahārāja, it is said, "Those sinful people who blaspheme Vaiṣṇavas, who are all great souls, are subjected very severely to the punishment offered by Yamarāja."





In the Bhakti-sandarbha (313) there is a statement concerning the blaspheming of Lord Viṣṇu.



ye nindanti hṛṣīkeśaṁ

tad-bhaktaṁ puṇya-rūpiṇam

śata-janmārjitaṁ puṇyaṁ

teṣāṁ naśyati niścitam



te pacyante mahā-ghore

kumbhīpāke bhayānake

bhakṣitāḥ kīṭa-saṅghena

yāvac candra-divākarau

śrī-viṣṇor avamānanād

gurutaraṁ śrī-vaiṣṇavollaṅghanam



tadīya-dūṣaka-janān

na paśyet puruṣādhamān

taiḥ sārdhaṁ vañcaka-janaiḥ

saha-vāsaṁ na kārayet



"One who criticizes Lord Viṣṇu and His devotees loses all the benefits accrued in a hundred pious births. Such a person rots in the Kumbhīpāka hell and is bitten by worms as long as the sun and moon exist. One should therefore not even see the face of a person who blasphemes Lord Viṣṇu and His devotees. Never try to associate with such persons."





In his Bhakti-sandarbha (265), Jīva Gosvāmī further quotes from *Śrīmad-Bhāgavatam* (10.74.40):



nindāṁ bhagavataḥ śṛṇvan

tat-parasya janasya vā

tato nāpaiti yaḥ so 'pi

yāty adhaḥ sukṛtāc cyutaḥ



"If one does not immediately leave upon hearing the Lord or the Lord's devotee blasphemed, he falls down from devotional service." Similarly, Lord Śiva's wife Satī states in *Śrīmad-Bhāgavatam* (4.4.17):





karṇau pidhāya nirayād yad akalpa īśe

dharmāvitary asṛṇibhir nṛbhir asyamāne

chindyāt prasahya ruśatīm asatīṁ prabhuś cej

jihvām asūn api tato visṛjet sa dharmaḥ



"If one hears an irresponsible person blaspheme the master and controller of religion, he should block his ears and go away if unable to punish him. But if one is able to kill, then one should by force cut out the blasphemer's tongue and kill the offender, and after that he should give up his own life."





TEXT 262





kimvā nija-prāṇa yadi kari vimocana



dui yogya nahe, dui śarīra brāhmaṇa



SYNONYMS



*kimvā*-or; *nija*-prāṇa-my own life; *yadi*-if; *kari vimocana*-I give up; *dui*-both such actions; *yogya nahe*-are not befitting; *dui śarīra*-both the bodies; *brāhmaṇa*-brāhmaṇas.



TRANSLATION



Sārvabhauma Bhaṭṭācārya continued, "Or, if I give up my own life, this sinful action may be atoned. However, neither of these ideas are befitting because both bodies belong to brāhmaṇas.





TEXT 263





punaḥ sei nindakera mukha nā dekhiba



parityāga kailuṅ, tāra nāma nā la-iba



SYNONYMS



*punaḥ*-again; *sei*-that; *nindakera*-of the blasphemer; *mukha*-face; *nā*-not; *dekhiba*-I shall see; *parityāga*-giving up; *kailuṅ*-I do; *tāra*-his; *nāma*-name; *nā*-not; *la-iba*-I shall take.



TRANSLATION



"Instead, I shall never see the face of that blasphemer. I reject him and give up his relationship. I shall never even speak his name.





TEXT 264





ṣāṭhīre kaha--tāre chāḍuka, se ha-ila 'patita'



'patita' ha-ile bhartā tyajite ucita



SYNONYMS



*ṣāṭhīre kaha*-inform Ṣāṭhī; *tāre chāḍuka*-let her give him up; *se ha-ila*-he has become; *patita*-fallen; *patita ha*-ile-when one has fallen; *bhartā*-such a husband; *tyajite*-to give up; *ucita*-is the duty.



TRANSLATION



"Inform my daughter Ṣāṭhī to abandon her relationship with her husband because he has fallen down. When the husband falls down, it is the wife's duty to relinquish the relationship.



PURPORT



Śrīla Sārvabhauma Bhaṭṭācārya considered that if Amogha were killed, one would suffer sinful reactions for killing the body of a brāhmaṇa. For the same reason, it would have been undesirable for Bhaṭṭācārya to commit suicide because he also was a brāhmaṇa. Since neither course could be accepted, Bhaṭṭācārya decided to give up his relationship with Amogha and never see his face.





As far as killing the body of a brāhmaṇa is concerned, *Śrīmad-Bhāgavatam* (1.7.53) gives the following injunction:



śrī-bhagavān uvāca

brahma-bandhur na hantavya

ātatāyī vadhār-haṇaḥ

mayaivobhayam āmnātaṁ

paripāhy anuśāsanam



"The Personality of Godhead Śrī Kṛṣṇa said: A friend of a brāhmaṇa is not to be killed, but if he is an aggressor, he must be killed. All these rulings are in the scriptures, and you should act accordingly."





Quoting from the smṛti, Śrīla Śrīdhara Svāmī comments on this quotation from *Śrīmad-Bhāgavatam*:



ātatāyinam āyāntam

api vedānta-pāragam

jighāṁ-santaṁ jighāṁsīyān

na tena brahmahā bhavet



"Even though an aggressor may be a very learned scholar of Vedānta, he should be killed because of his envy in killing others. In such a case, it is not sinful to kill a brāhmaṇa."





It is also stated in *Śrīmad-Bhāgavatam* (1.7.57):



vapanaṁ draviṇādānaṁ

sthānān niryāpaṇaṁ tathā

eṣa hi brahma-bandhūnāṁ

vadho nānyo 'sti daihikaḥ



"Cutting the hair from his head, depriving him of his wealth and driving him from his residence are the prescribed punishments for the relative of a brāhmaṇa. There is no injunction for killing the body."





Such punishment is sufficient for a brahma-bandhu. There is no need to personally kill his body. As far as Ṣāṭhī, the daughter of Sārvabhauma Bhaṭṭācārya, was concerned, she was advised to give up her relationship with her husband. Concerning this, *Śrīmad-Bhāgavatam* (5.5.18) states, na patiś ca sa syān na mocayed yaḥ samupeta-mṛtyum: "One cannot be a husband if he cannot liberate his dependents from inevitable death." If a person is not in Kṛṣṇa consciousness and is bereft of spiritual power, he cannot protect his wife from the path of repeated birth and death. Consequently such a person cannot be accepted as a husband. A wife should dedicate her life and everything to Kṛṣṇa for further advancement in Kṛṣṇa consciousness. If she gives up her connection with her husband, who abandons Kṛṣṇa consciousness, she follows in the footsteps of the dvija-patnī, the wives of the brāhmaṇas who were engaged in performing sacrifices. The wife is not to be condemned for cutting off such a relationship. In this regard, Śrī Kṛṣṇa states in *Śrīmad-Bhāgavatam* (10.23.31-32):



patayo nābhyasūyeran

pitṛ-bhrātṛ-sutādayaḥ

lokāś ca vo mayopetā

devā apy anumanvate



na prītaye 'nurāgāya

hy aṅga-saṅgo nṛṇām iha

tan mano mayi yuñjānā

acirān mām avāpsyatha



Such a separation is never condemned by the supreme will. No one should be envious of the order of Kṛṣṇa. Even demigods support such action. In this material world, one does not become beloved simply by maintaining a bodily relationship. However, one can attain complete perfection by associating in Kṛṣṇa consciousness.





TEXT 265





patiṁ ca patitaṁ tyajet



SYNONYMS



*patim*-husband; *ca*-and; *patitam*-fallen; *tyajet*-one should give up.



TRANSLATION



"When a husband is fallen, his relationship must be given up."



PURPORT



This is a quotation from smṛti-śāstram. As stated in *Śrīmad-Bhāgavatam* (7.11.28):





santuṣṭālolupā dakṣā

dharma-jñā priya-satya-vāk

apramattā śuciḥ snigdhā

patiṁ tv apatitaṁ bhajet



"A wife who is satisfied, who is not greedy, who is expert and knows religious principles, who speaks what is dear and truthful and is not bewildered, who is always clean and affectionate, should be very devoted to her husband who is not fallen."





TEXT 266





sei rātre amogha kāhāṅ palāñā gela



prātaḥ-kāle tāra visūcikā-vyādhi haila



SYNONYMS



*sei rātre*-that night; *amogha*-the son-in-law of Sārvabhauma Bhaṭṭācārya; *kāhāṅ*-where; *palāñā gela*-fled; *prātaḥ-kāle*-in the morning; *tāra*-his; *visūcikā*-vyādhi-infection of cholera; *haila*-there was.



TRANSLATION



That night Amogha, Sārvabhauma Bhaṭṭācārya's son-in-law, fled, and in the morning he immediately fell sick with cholera.





TEXT 267





amogha marena--śuni' kahe bhaṭṭācārya



sahāya ha-iyā daiva kaila mora kārya



SYNONYMS



*amogha marena*-Amogha is dying; *śuni'*-hearing; *kahe bhaṭṭācārya*-Bhaṭṭācārya said; *sahāya ha*-iyā-helping; *daiva*-Providence; *kaila*-did; *mora*-my; *kārya*-duty.



TRANSLATION



When Bhaṭṭācārya heard that Amogha was dying of cholera, he thought,"It is the favor of Providence that He is doing what I want to do.





TEXT 268





īśvare ta' aparādha phale tata-kṣaṇa



eta bali' paḍe dui śāstrera vacana



SYNONYMS



*īśvare*-unto the Supreme Personality of Godhead; *ta'*-indeed; *aparādha*-offense; *phale*-brings results; *tata*-kṣaṇa-immediately; *eta bali'*-saying this; *paḍe*-recites; *dui*-two; *śāstrera vacana*-quotations from revealed scriptures.



TRANSLATION



"When one offends the Supreme Personality of Godhead, karma immediately takes effect." After saying this, he recited two verses from revealed scripture.





TEXT 269





mahatā hi prayatnena



hasty-aśva-ratha-pattibhiḥ



asmābhir yad anuṣṭheyaṁ



gandharvais tad anuṣṭhitam



SYNONYMS



*mahatā*-very great; *hi*-certainly; *prayatnena*-by endeavor; *hasti*-elephants; *aśva*-horses; *ratha*-chariots; *pattibhiḥ*-and by infantry soldiers; *asmābhiḥ*-by ourselves; *yat*-whatever; *anuṣṭheyaṁ*-has to be arranged; *gandharvaiḥ*-by the Gandharvas; *tat*-that; *anuṣṭhitam*-done.



TRANSLATION



" 'What we have had to arrange with great endeavor by collecting elephants, horses, chariots and infantry soldiers has already been accomplished by the Gandharvas.'



PURPORT



This is a quotation from the *Mahābhārata* (Vana-parva 241.15). Bhīmasena made this statement when all the Pāṇḍavas were living incognito. At that time there was a fight between the Kauravas and the Gandharvas. The Kaurava soldiers were under the command of Karṇa, but the commander-in-chief of the Gandharvas was able to arrest all the Kauravas by virtue of superior military strength. At that time Duryodhana's ministers and commanders, who were living in the forest, requested Mahārāja Yudhiṣṭhira to help. After being thus petitioned, Bhīmasena spoke the verse given above, remembering Duryodhana's former nefarious and atrocious activities against them. Indeed, Bhīmasena felt it very fitting that Duryodhana and his company were arrested. This could have been accomplished by the Pāṇḍavas only with great endeavor.





TEXT 270





āyuḥ śriyaṁ yaśo dharmaṁ



lokān āśiṣa eva ca



hanti śreyāṁsi sarvāṇi



puṁso mahad-atikramaḥ



SYNONYMS



*āyuḥ*-duration of life; *śriyam*-opulence; *yaśaḥ*-reputation; *dharmam*-religion; *lokān*-possessions; *āśiṣaḥ*-benedictions; *eva*-certainly; *ca*-and; *hanti*-destroys; *śreyāṁsi*-good fortune; *sarvāṇi*-all; *puṁsaḥ*-of a person; *mahat*-of great souls; *atikramaḥ*-violation.



TRANSLATION



" 'When a person mistreats great souls, his life span, opulence, reputation, religion, possessions and good fortune are all destroyed.'



PURPORT



This is a statement made by Śukadeva Gosvāmī, who was relating *Śrīmad-Bhāgavatam* (10.4.46) to Mahārāja Parīkṣit. This quotation concerns the attempted killing of Kṛṣṇa's sister (Yogamāyā), who appeared before Kṛṣṇa's birth as the daughter of mother Yaśodā. This daughter Yogamāyā and Kṛṣṇa were born simultaneously, and Vasudeva replaced Kṛṣṇa by taking Yogamāyā away. When she was brought to Mathurā and Kaṁsa attempted to kill her, Yogamāyā slipped out of his hands. She could not be killed. She then informed Kaṁsa about the birth of his enemy, Kṛṣṇa, and being thus baffled, Kaṁsa consulted his associates, who were all demons. When this big conspiracy was taking place, this verse was spoken by Śukadeva Gosvāmī. He points out that a demon can lose everything because of his nefarious activities.





The word mahad-atikramaḥ, meaning "envy of Lord Viṣṇu and His devotees," is significant in this verse. The word mahat indicates a great personality, a devotee or the Supreme Personality of Godhead Himself. Being always engaged in the



Lord's service, the devotees themselves are as great as the Supreme Personality of Godhead. The word mahat is also explained in *Bhagavad-gītā* (9.13):



mahātmānas tu māṁ pārtha

daivīṁ prakṛtim āśritāḥ

bhajanty ananya-manaso

jñātvā bhūtādim avyayam



"O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible."





Being envious of the Lord and His devotees is not at all auspicious for a demon. By such envy, a demon loses everything considered beneficial.





TEXT 271





gopīnāthācārya gelā prabhu-daraśane



prabhu tāṅre puchila bhaṭṭācārya-vivaraṇe



SYNONYMS



*gopīnāthācārya*-Gopīnātha Ācārya; *gelā*-went; *prabhu-daraśane*-to see Lord Śrī Caitanya Mahāprabhu; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tāṅre*-unto Him; *puchila*-inquired; *bhaṭṭācārya-vivaraṇe*-the affairs in the house of Sārvabhauma Bhaṭṭācārya.



TRANSLATION



At this time, Gopīnātha Ācārya went to see Śrī Caitanya Mahāprabhu, and the Lord asked him about the events taking place in Sārvabhauma Bhaṭṭācārya's house.





TEXT 272





ācārya kahe,--upavāsa kaila dui jana



visūcikā-vyādhite amogha chāḍiche jīvana



SYNONYMS



*ācārya kahe*-Gopīnātha Ācārya informed; *upavāsa*-fasting; *kaila*-observed; *dui jana*-the two persons; *visūcikā-vyādhite*-by the disease of cholera; *amogha*-Amogha; *chāḍiche jīvana*-is going to die.



TRANSLATION



Gopīnātha Ācārya informed the Lord that both the husband and wife were fasting and that their son-in-law Amogha was dying of cholera.





TEXT 273





śuni' kṛpāmaya prabhu āilā dhāñā



amoghere kahe tāra buke hasta diyā



SYNONYMS



*śuni'*-hearing; *kṛpā*-maya-merciful; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *āilā*-came; *dhāñā*-running; *amoghere*-unto Amogha; *kahe*-He says; *tāra*-His; *buke*-on the chest; *hasta diyā*-keeping His hand.



TRANSLATION



As soon as Caitanya Mahāprabhu heard that Amogha was going to die, He immediately ran to him in great haste. Placing His hand on Amogha's chest, He spoke as follows.





TEXT 274





sahaje nirmala ei 'brāhmaṇa'-hṛdaya



kṛṣṇera vasite ei yogya-sthāna haya



SYNONYMS



*sahaje*-by nature; *nirmala*-without contamination; *ei*-this; *brāhmaṇa*-hṛdaya-heart of a brāhmaṇa; *kṛṣṇera*-of Lord Kṛṣṇa; *vasite*-to sit down; *ei*-this; *yogya*-sthāna-proper place; *haya*-is.



TRANSLATION



"The heart of a brāhmaṇa is by nature very clean; therefore it is a proper place for Kṛṣṇa to sit.





TEXT 275





'mātsarya'-caṇḍāla kene ihāṅ vasāile



parama pavitra sthāna apavitra kaile



SYNONYMS



*mātsarya*-jealousy; *caṇḍāla*-the lowest of the men; *kene*-why; *ihāṅ*-here; *vasāile*-you allowed to sit; *parama pavitra*-most purified; *sthāna*-place; *apavitra*-impure; *kaile*-you have made.



TRANSLATION



"Why have you allowed jealousy to sit here also? Because of this, you have become like a caṇḍāla, the lowest of men, and you have also contaminated a most purified place-your heart.





TEXT 276





sārvabhauma-saṅge tomāra 'kaluṣa' haila kṣaya



'kalmaṣa' ghucile jīva 'kṛṣṇa-nāma' laya



SYNONYMS



*sārvabhauma-saṅge*-by the association of Sārvabhauma; *tomāra*-your; *kaluṣa*-contamination; *haila kṣaya*-is now vanquished; *kalmaṣa*-contamination; *ghucile*-when dispelled; *jīva*-the living entity; *kṛṣṇa-nāma*-the Hare Kṛṣṇa mahā-mantra; *laya*-can chant.



TRANSLATION



"However, due to the association of Sārvabhauma Bhaṭṭācārya, all your contamination is now vanquished. When a person's heart is cleansed of all contamination, he is able to chant the mahā-mantra, Hare Kṛṣṇa.





TEXT 277





uṭhaha, amogha, tumi lao kṛṣṇa-nāma



acire tomāre kṛpā karibe bhagavān



SYNONYMS



*uṭhaha*-get up; *amogha*-Amogha; *tumi*-you; *lao*-chant; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *acire*-very soon; *tomāre*-unto you; *kṛpā*-mercy; *karibe*-will bestow; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



"Therefore, Amogha, get up and chant the Hare Kṛṣṇa mahā-mantra! If you do so, Kṛṣṇa will unfailingly bestow mercy upon you."



PURPORT



The Absolute Truth is realized in three phases-impersonal Brahman, Paramātmā and the Supreme Personality of Godhead, Bhagavān. All of these are one and the same truth, but Brahman, Paramātmā and Bhagavān constitute three different features. Whoever understands Brahman is called a brāhmaṇa, and when a brāhmaṇa engages in the Lord's devotional service, he is called a Vaiṣṇava. Unless one comes to understand the Supreme Personality of Godhead, his realization of impersonal Brahman is imperfect. A brāhmaṇa can chant the Hare Kṛṣṇa mantra on the platform of nāmābhāsa, but not on the platform of pure vibration. When a brāhmaṇa engages in the Lord's service, fully understanding his eternal relationship, his devotional service is called abhidheya. When one attains that stage, he is called a bhāgavata or a Vaiṣṇava. This indicates that he is free from contamination and material attachment. This is confirmed by *Bhagavad-gītā* (7.28):





yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ



"Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination."





A brāhmaṇa may be a very learned scholar, but this does not mean that he is free from material contamination. A brāhmaṇa's contamination, however, is in the mode of goodness. In the material world, the three modes are goodness, passion and ignorance, and all of these are simply different gradations of contamination. Unless a brāhmaṇa transcends such contamination and approaches the platform of unalloyed devotional service, he cannot be accepted as a Vaiṣṇava. An impersonalist may be aware of the impersonal Brahman feature of the Absolute Truth, but his activities are on the impersonal platform. Sometimes he imagines a form of the Lord (saguṇa-upāsanā), but such an attempt is never successful in helping one attain complete realization. The impersonalist may consider himself a brāhmaṇa and may be situated in the mode of goodness, but nonetheless he is conditioned by one of the modes of material nature. This means that he is not yet liberated, for liberation cannot be attained unless one is completely free from the modes. In any case, the Māyāvāda philosophy keeps one conditioned. If one becomes a Vaiṣṇava through proper initiation, he automatically becomes a brāhmaṇa. There is no doubt about it. The Garuḍa Purāṇa confirms this:



brāhmaṇānāṁ sahasrebhyaḥ

satra-yājī viśiṣyate

satra-yāji-sahasrebhyaḥ

sarva-vedānta-pāragaḥ



sarva-vedānta-vit-koṭyā

viṣṇu-bhakto viśiṣyate



"Out of many thousands of brāhmaṇas, one may become qualified to perform yajña. Out of many thousands of such qualified brāhmaṇas, one may be fully aware of the Vedānta philosophy. Out of many millions of learned Vedānta scholars, there may be one viṣṇu-bhakta, or devotee of Lord Viṣṇu. It is he who is most exalted."





Unless one is a fully qualified brāhmaṇa, he cannot advance in the spiritual science. A real brāhmaṇa is never envious of Vaiṣṇavas. If he is, he is considered an imperfect neophyte. Impersonalist brāhmaṇas are always opposed to Vaiṣṇava principles. They are envious of Vaiṣṇavas because they do not know the goal of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum. However, when a brāhmaṇa becomes a Vaiṣṇava, there is no duality. If a brāhmaṇa does not become a Vaiṣṇava, he certainly falls down from the brāhmaṇa platform. This is confirmed by *Śrīmad-Bhāgavatam* (11.5.3): na bhajanty avajānanti sthānād bhraṣṭāḥ patanty adhaḥ.



We can actually see that in this Age of Kali many so-called brāhmaṇas are envious of Vaiṣṇavas. The Kali-contaminated brāhmaṇas consider Deity worship to be imaginative: arcye viṣṇau śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhiḥ. Such a contaminated brāhmaṇa may superficially imagine a form of the Lord, but actually he considers the Deity in the temple to be made of stone or wood. Similarly, such a contaminated brāhmaṇa considers the guru to be an ordinary human being, and he objects when a Vaiṣṇava is created by the Kṛṣṇa consciousness movement. Many so-called brāhmaṇas attempt to fight us, saying, "How can you create a brāhmaṇa out of a European or American? A brāhmaṇa can be born only in a brāhmaṇa family." They do not consider that this is never stated in any revealed scripture. It is specifically stated in *Bhagavad-gītā* (4.13): cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ. "According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me."



Thus a brāhmaṇa is not a result of the caste system. He becomes a brāhmaṇa only by qualification. Similarly, a Vaiṣṇava does not belong to a particular caste; rather, his designation is determined by the rendering of devotional service.





TEXT 278





śuni' 'kṛṣṇa' 'kṛṣṇa' bali' amogha uṭhilā



premonmāde matta hañā nācite lāgilā



SYNONYMS



*śuni'*-hearing; *kṛṣṇa kṛṣṇa*-the holy name of Kṛṣṇa; *bali'*-speaking; *amogha uṭhilā*-Amogha stood up; *premonmāde*-in ecstatic love of Kṛṣṇa; *matta hañā*-becoming maddened; *nācite lāgilā*-began to dance.



TRANSLATION



After hearing Śrī Caitanya Mahāprabhu and being touched by Him, Amogha, who was on his deathbed, immediately stood up and began to chant the holy name of Kṛṣṇa. Thus he became mad with ecstatic love and began to dance emotionally.





TEXT 279





kampa, aśru, pulaka, stambha, sveda, svara-bhaṅga



prabhu hāse dekhi' tāra premera taraṅga



SYNONYMS



*kampa*-trembling; *aśru*-tears; *pulaka*-jubilation; *stambha*-being stunned; *sveda*-perspiration; *svara*-bhaṅga-faltering of the voice; *prabhu hāse*-Śrī Caitanya Mahāprabhu began to laugh; *dekhi'*-seeing; *tāra*-Amogha's; *premera taraṅga*-waves of ecstatic love.



TRANSLATION



While Amogha danced in ecstatic love, he manifested all the ecstatic symptoms-trembling, tears, jubilation, trance, perspiration and a faltering voice. Seeing these waves of ecstatic emotion, Śrī Caitanya Mahāprabhu began to laugh.





TEXT 280





prabhura caraṇe dhari' karaye vinaya



aparādha kṣama more, prabhu, dayāmaya



SYNONYMS



*prabhura caraṇe*-the lotus feet of Lord Śrī Caitanya Mahāprabhu; *dhari'*-catching; *karaye*-does; *vinaya*-submission; *aparādha*-offense; *kṣama*-kindly excuse; *more*-me; *prabhu*-O Lord; *dayā*-maya-merciful.



TRANSLATION



Amogha then fell before the Lord's lotus feet and submissively said, "O merciful Lord, please excuse my offense."





TEXT 281





ei chāra mukhe tomāra karinu nindane



eta bali' āpana gāle caḍāya āpane



SYNONYMS



*ei chāra mukhe*-in this abominable mouth; *tomāra*-Your; *karinu*-I did; *nindane*-blaspheming; *eta bali'*-saying this; *āpana*-his own; *gāle*-cheeks; *caḍāya*-he slapped; *āpane*-himself.



TRANSLATION



Not only did Amogha beg the Lord's pardon, but he also began slapping his own cheeks, saying, "By this mouth I have blasphemed You."





TEXT 282





caḍāite caḍāite gāla phulāila



hāte dhari' gopīnāthācārya niṣedhila



SYNONYMS



*caḍāite caḍāite*-slapping over and over again; *gāla*-the cheeks; *phulāila*-he made them swollen; *hāte dhari'*-catching his hands; *gopīnātha-ācārya*-Gopīnātha Ācārya; *niṣedhila*-forbade.



TRANSLATION



Indeed, Amogha continued slapping his face over and over until his cheeks were swollen. Finally Gopīnātha Ācārya stopped him by catching hold of his hands.





TEXT 283





prabhu āśvāsana kare sparśi' tāra gātra



sārvabhauma-sambandhe tumi mora sneha-pātra



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *āśvāsana kare*-pacifies; *sparśi'*-touching; *tāra*-his; *gātra*-body; *sārvabhauma*-sambandhe-because of a relation to Sārvabhauma Bhaṭṭācārya; *tumi*-you; *mora*-My; *sneha*-pātra-object of affection.



TRANSLATION



After this, Śrī Caitanya Mahāprabhu pacified Amogha by touching his body and saying, "You are the object of My affection because you are the son-in-law of Sārvabhauma Bhaṭṭācārya.





TEXT 284





sārvabhauma-gṛhe dāsa-dāsī, ye kukkura



seha mora priya, anya jana rahu dūra



SYNONYMS



*sārvabhauma*-gṛhe-at the house of Sārvabhauma Bhaṭṭācārya; *dāsa*-dāsī-servants and maidservants; *ye kukkura*-even a dog; *seha*-all of them; *mora*-to Me; *priya*-very dear; *anya jana*-others; *rahu dūra*-what to speak of.



TRANSLATION



"Everyone in Sārvabhauma Bhaṭṭācārya's house is very dear to Me, including his maids and servants and even his dog. And what to speak of his relatives?





TEXT 285





aparādha' nāhi, sadā lao kṛṣṇa-nāma



eta bali' prabhu āilā sārvabhauma-sthāna



SYNONYMS



*aparādha' nāhi*-do not commit offenses; *sadā*-always; *lao*-chant; *kṛṣṇa-nāma*-the Hare Kṛṣṇa mahā-mantra; *eta bali'*-saying this; *prabhu*-Śrī Caitanya Mahāprabhu; *āilā*-came; *sārvabhauma-sthāna*-to the place of Sārvabhauma Bhaṭṭācārya.



TRANSLATION



"Amogha, always chant the Hare Kṛṣṇa mahā-mantra and do not commit any further offenses." After giving Amogha this instruction, Śrī Caitanya Mahāprabhu went to Sārvabhauma's house."





TEXT 286





prabhu dekhi' sārvabhauma dharilā caraṇe



prabhu tāṅre āliṅgiyā vasilā āsane



SYNONYMS



*prabhu dekhi'*-seeing Lord Śrī Caitanya Mahāprabhu; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *dharilā caraṇe*-caught hold of His feet; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *āliṅgiyā*-embracing; *vasilā āsane*-sat down on the seat.



TRANSLATION



Upon seeing the Lord, Sārvabhauma Bhaṭṭācārya immediately caught hold of His lotus feet. The Lord also embraced him and sat down.





TEXT 287





prabhu kahe,--amogha śiśu, kibā tāra doṣa



kene upavāsa kara, kene kara roṣa



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *amogha śiśu*-Amogha is a child; *kibā*-what; *tāra doṣa*-his fault; *kene*-why; *upavāsa kara*-are you fasting; *kene*-why; *kara roṣa*-are you angry.



TRANSLATION



Śrī Caitanya Mahāprabhu pacified Sārvabhauma, saying, "After all, Amogha, your son-in-law, is a child. So what is his fault? Why are you fasting, and why are you angry?





TEXT 288





uṭha, snāna kara, dekha jagannātha-mukha



śīghra āsi, bhojana kara, tabe mora sukha



SYNONYMS



*uṭha*-get up; *snāna kara*-take your bath; *dekha*-see; *jagannātha-mukha*-Lord Jagannātha's face; *śīghra āsi*-coming back very soon; *bhojana kara*-take your lunch; *tabe mora sukha*-then I shall be very happy.



TRANSLATION



"Just get up and take your bath and go see the face of Lord Jagannātha. Then return here to eat your lunch. In this way I shall be happy.





TEXT 289





tāvat rahiba āmi ethāya vasiyā



yāvat nā khāibe tumi prasāda āsiyā



SYNONYMS



*tāvat*-as long as; *rahiba*-shall stay; *āmi*-I; *ethāya*-here; *vasiyā*-sitting; *yāvat*-as long as; *nā khāibe*-will not eat; *tumi*-you; *prasāda*-remnants of the food of Jagannātha; *āsiyā*-coming here.



TRANSLATION



"I shall stay here until you return to take Lord Jagannātha's remnants for your lunch."





TEXT 290





prabhu-pada dhari' bhaṭṭa kahite lāgilā



marita' amogha, tāre kene jīyāilā



SYNONYMS



*prabhu-pada*-Śrī Caitanya Mahāprabhu's lotus feet; *dhari'*-catching hold of; *bhaṭṭa*-Sārvabhauma Bhaṭṭācārya; *kahite lāgilā*-began to speak; *marita' amogha*-Amogha would have died; *tāre*-him; *kene*-why; *jīyāilā*-have You brought to life.



TRANSLATION



Catching hold of Śrī Caitanya Mahāprabhu's lotus feet, Bhaṭṭācārya said, "Why did You bring Amogha back to life? It would have been better had he died."





TEXT 291





prabhu kahe,--amogha śiśu, tomāra bālaka



bālaka-doṣa nā laya pitā, tāhāte pālaka



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *amogha śiśu*-Amogha is a child; *tomāra bālaka*-your son; *bālaka-doṣa*-the offense of a child; *nā laya*-does not accept; *pitā*-the father; *tāhāte*-unto him; *pālaka*-the maintainer.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Amogha is a child and your son. The father does not take the faults of his son seriously, especially when he is maintaining him.





TEXT 292





ebe 'vaiṣṇava' haila, tāra gela 'aparādha'



tāhāra upare ebe karaha prasāda



SYNONYMS



*ebe*-now; *vaiṣṇava haila*-has become a Vaiṣṇava; *tāra*-his; *gela*-went away; *aparādha*-offenses; *tāhāra upare*-upon him; *ebe*-now; *karaha prasāda*-show mercy.



TRANSLATION



"Now that he has become a Vaiṣṇava, he is offenseless. You can bestow your mercy upon him without hesitation."





TEXT 293





bhaṭṭa kahe,--cala, prabhu, īśvara-daraśane



snāna kari' tāṅhā muñi āsichoṅ ekhane



SYNONYMS



*bhaṭṭa kahe*-Bhaṭṭācārya said; *cala*-go; *prabhu*-my Lord; *īśvara-daraśane*-to see Lord Jagannātha, the Personality of Godhead; *snāna kari'*-taking my bath; *tāṅhā*-there; *muñi*-I; *āsichoṅ*-shall come back; *ekhane*-here.



TRANSLATION



Sārvabhauma Bhaṭṭācārya said, " Please go, my Lord, to see Lord Jagannātha. After taking my bath, I shall go there and then return."





TEXT 294





prabhu kahe,--gopīnātha, ihāñi rahibā



iṅho prasāda pāile, vārtā āmāke kahibā



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *gopīnātha*-Gopīnātha; *ihāñi rahibā*-please stay here; *iṅho*-Sārvabhauma Bhaṭṭācārya; *prasāda pāile*-when he takes his lunch; *vārtā*-the news; *āmāke kahibā*-inform Me.



TRANSLATION



Śrī Caitanya Mahāprabhu then told Gopīnātha, "Stay here and inform Me when Sārvabhauma Bhaṭṭācārya has taken his prasāda."





TEXT 295





eta bali' prabhu gelā īśvara-daraśane



bhaṭṭa snāna darśana kari' karilā bhojane



SYNONYMS



*eta bali'*-saying this; *prabhu*-Śrī Caitanya Mahāprabhu; *gelā*-went; *īśvara-daraśane*-to see Lord Jagannātha; *bhaṭṭa*-Sārvabhauma Bhaṭṭācārya; *snāna darśana kari'*-finishing his bathing and seeing of Lord Jagannātha; *karilā bhojane*-accepted food.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu went to see Lord Jagannātha. Sārvabhauma Bhaṭṭācārya completed his bath, went to see Lord Jagannātha and then returned to his house to accept food.





TEXT 296





sei amogha haila prabhura bhakta 'ekānta'



preme nāce, kṛṣṇa-nāma laya mahā-śānta



SYNONYMS



*sei amogha*-that same Amogha; *haila*-became; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *bhakta*-devotee; *ekānta*-unflinching; *preme nāce*-dances in ecstasy; *kṛṣṇa*-nāma laya-chants the Hare Kṛṣṇa mahā-mantra; *mahā-śānta*-very peaceful.



TRANSLATION



Thereafter, Amogha became an unalloyed devotee of Śrī Caitanya Mahāprabhu. He danced in ecstasy and peacefully chanted the holy name of Lord Kṛṣṇa.





TEXT 297





aiche citra-līlā kare śacīra nandana



yei dekhe, śune, tāṅra vismaya haya mana



SYNONYMS



*aiche*-in this way; *citra*-līlā-varieties of pastimes; *kare*-performs; *śacīra nandana*-the son of mother Śacī; *yei dekhe*-anyone who sees; *śune*-hears; *tāṅra*-his; *vismaya*-astonished; *haya*-becomes; *mana*-mind.



TRANSLATION



In this way, Śrī Caitanya Mahāprabhu performed His various pastimes. Whoever sees them or hears of them becomes truly astonished.





TEXT 298





aiche bhaṭṭa-gṛhe kare bhojana-vilāsa



tāra madhye nānā citra-caritra-prakāśa



SYNONYMS



*aiche*-in this way; *bhaṭṭa-gṛhe*-in the house of Sārvabhauma Bhaṭṭācārya; *kare*-performs; *bhojana*-vilāsa-pastime of eating; *tāra madhye*-within that pastime; *nānā*-various; *citra-caritra*-of varieties of activities; *prakāśa*-manifestation.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu enjoyed eating in Sārvabhauma Bhaṭṭācārya's house. Within that one pastime, many wonderful pastimes were manifest.





TEXT 299





sārvabhauma-ghare ei bhojana-carita



sārvabhauma-prema yāṅhā ha-ilā vidita



SYNONYMS



*sārvabhauma-ghare*-in the house of Sārvabhauma Bhaṭṭācārya; *ei*-these; *bhojana*-carita-eating affairs; *sārvabhauma*-prema-love of Sārvabhauma Bhaṭṭācārya; *yāṅhā*-where; *ha*-ilā-became; *vidita*-well known.



TRANSLATION



These are the peculiar characteristics of Śrī Caitanya Mahāprabhu's pastimes. Thus the Lord ate in Sārvabhauma Bhaṭṭācārya's house, and in this way Sārvabhauma's love for the Lord has become very well known.



PURPORT



As stated in the Śākhā-nirṇayāmṛta:





amogha-paṇḍitaṁ vande

śrī-gaureṇātma-sātkṛtam

prema-gadgada-sāndrāṅgaṁ

pulakākula-vigraham



"I offer my obeisances unto Amogha Paṇḍita, who was accepted by Lord Śrī Caitanya Mahāprabhu. As a result of this acceptance, he was always merged in ecstatic love, and he manifested ecstatic symptoms such as choking of the voice and standing of the hairs on his body."





TEXT 300





ṣāṭhīra mātāra prema, āra prabhura prasāda



bhakta-sambandhe yāhā kṣamila aparādha



SYNONYMS



*ṣāṭhīra mātāra prema*-the love of the mother of Ṣāṭhī; *āra*-and; *prabhura prasāda*-the mercy of Śrī Caitanya Mahāprabhu; *bhakta*-sambandhe-because of a relationship with a devotee; *yāhā*-where; *kṣamila aparādha*-Śrī Caitanya Mahāprabhu excused the offense.



TRANSLATION



Thus I have related the ecstatic love of Sārvabhauma's wife, who is known as the mother of Ṣāṭhī. I have also related Śrī Caitanya Mahāprabhu's great mercy, which He manifested by excusing Amogha's offense. He did so due to Amogha's relationship with a devotee.



PURPORT



Amogha was an offender because he blasphemed the Lord. As a result, he was about to die of cholera. Amogha did not receive an opportunity to be freed from all offenses after being attacked by the disease, but Sārvabhauma Bhaṭṭācārya and his wife were very dear to the Lord. Because of their relationship, Śrī Caitanya Mahāprabhu excused Amogha. Instead of being punished by the Lord, he was saved by the Lord's mercy. All this was due to the unflinching love of Sārvabhauma Bhaṭṭācārya for Śrī Caitanya Mahāprabhu. Externally, Amogha was Sārvabhauma Bhaṭṭācārya's son-in-law, and he was being maintained by Sārvabhauma. Consequently if Amogha were not excused, his punishment would have directly affected Sārvabhauma. Amogha's death would have indirectly brought about the death of Sārvabhauma Bhaṭṭācārya.





TEXT 301





śraddhā kari' ei līlā śune yei jana



acirāt pāya sei caitanya-caraṇa



SYNONYMS



*śraddhā kari'*-with faith and love; *ei līlā*-this pastime; *śune*-hears; *yei jana*-whoever; *acirāt*-very soon; *pāya*-attains; *sei*-he; *caitanya-caraṇa*-the lotus feet of Lord Caitanya.



TRANSLATION



Whoever hears these pastimes of Śrī Caitanya Mahāprabhu with faith and love will attain the shelter of the Lord's lotus feet very soon.





TEXT 302





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī-rūpa*-Śrī Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Fifteenth Chapter, describing the Lord's eating at the house of Sārvabhauma Bhaṭṭācārya.





Chapter 16



The Lord's Attempt to Go to Vṛndāvana



Śrīla Bhaktivinoda Ṭhākura gives the following summary of this chapter in his Amṛta-pravāha-bhāṣya. When Śrī Caitanya Mahāprabhu wanted to go to Vṛndāvana, Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya indirectly presented many obstructions. In due course of time, all the devotees of Bengal visited Jagannātha Purī for the third year. This time, all the wives of the Vaiṣṇavas brought many types of food, intending to extend invitations to Śrī Caitanya Mahāprabhu at Jagannātha Purī. When the devotees arrived, Caitanya Mahāprabhu sent his blessings in the form of garlands. In that year also, the Guṇḍicā temple was cleansed, and when the Cāturmāsya period was over, all the devotees returned to their homes in Bengal. Caitanya Mahāprabhu forbade Nityānanda to visit Nīlācala every year. Questioned by the inhabitants of Kulīna-grāma, Caitanya Mahāprabhu again repeated the symptoms of a Vaiṣṇava. Vidyānidhi also came to Jagannātha Purī and saw the festival of Oḍana-ṣaṣṭhī. When the devotees bade farewell to the Lord, the Lord was determined to go to Vṛndāvana, and on the day of Vijaya-daśamī, He departed.



Mahārāja Pratāparudra made various arrangements for Śrī Caitanya Mahāprabhu's trip to Vṛndāvana. When He crossed the River Citrotpalā, Rāmānanda Rāya, Mardarāja and Haricandana went with Him. Śrī Caitanya Mahāprabhu requested Gadādhara Paṇḍita to go to Nīlācala, Jagannātha Purī, but he did not abide by this order. From Kaṭaka, Śrī Caitanya Mahāprabhu again requested Gadādhara Paṇḍita to return to Nīlācala, and He bade farewell to Rāmānanda Rāya from Bhadraka. After this, Śrī Caitanya Mahāprabhu crossed the border of Orissa state, and He arrived at Pānihāṭi by boat. Thereafter He visited the house of Rāghava Paṇḍita, and from there He went to Kumārahaṭṭa and eventually to Kuliyā, where He excused many offenders. From there He went to Rāmakeli, where He saw Śrī Rūpa and Sanātana and accepted them as His chief disciples. Returning from Rāmakeli, He met Raghunātha dāsa and after giving him instructions sent him back home. Thereafter the Lord returned to Nīlācala and began to make plans to go to Vṛndāvana without a companion.





TEXT 1





gauḍodyānaṁ gaura-meghaḥ



siñcan svālokanāmṛtaiḥ



bhavāgni-dagdha-janatā-



vīrudhaḥ samajīvayat



SYNONYMS



*gauḍa*-udyānam-upon the garden known as Gauḍa-deśa; *gaura-meghaḥ*-the cloud known as Gaura; *siñcan*-pouring water; *sva*-His own; *ālokana*-amṛtaiḥ-with the nectar of the glance; *bhava-agni*-by the blazing fire of material existence; *dagdha*-having been burnt; *janatā*-the people in general; *vīrudhaḥ*-who are like creepers and plants; *samajīvayat*-revived.



TRANSLATION



By the nectar of His personal glance, the cloud known as Śrī Caitanya Mahāprabhu poured water upon the garden of Gauḍa-deśa and revived the people, who were like creepers and plants burning in the forest fire of material existence.





TEXT 2





jaya jaya gauracandra jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *gauracandra*-to Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! All glories to all the devotees of the Lord!





TEXT 3





prabhura ha-ila icchā yāite vṛndāvana



śuniyā pratāparudra ha-ilā vimana



SYNONYMS



*prabhura*-of Lord Śrī Caitanya Mahāprabhu; *ha*-ila-there was; *icchā*-the desire; *yāite*-to go; *vṛndāvana*-to Vṛndāvana; *śuniyā*-hearing; *pratāparudra*-Mahārāja Pratāparudra; *ha*-ilā vimana-became morose.



TRANSLATION



Śrī Caitanya Mahāprabhu decided to go to Vṛndāvana, and Mahārāja Pratāparudra became very morose upon hearing this news.





TEXT 4





sārvabhauma, rāmānanda, āni' dui jana



duṅhāke kahena rājā vinaya-vacana



SYNONYMS



*sārvabhauma*-Sārvabhauma; *rāmānanda*-Rāmānanda; *āni'*-calling; *dui jana*-two persons; *duṅhāke*-unto both of them; *kahena*-said; *rājā*-the King; *vinaya*-vacana-submissive words.



TRANSLATION



The King therefore called for Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya, and he spoke the following submissive words to them.





TEXT 5





nīlādri chāḍi' prabhura mana anyatra yāite



tomarā karaha yatna tāṅhāre rākhite



SYNONYMS



*nīlādri*-Jagannātha Purī; *chāḍi'*-giving up; *prabhura*-of Śrī Caitanya Mahāprabhu; *mana*-the mind; *anyatra*-elsewhere; *yāite*-to go; *tomarā*-both of you; *karaha*-make; *yatna*-endeavor; *tāṅhāre*-Him; *rākhite*-to keep.



TRANSLATION



Pratāparudra Mahārāja said, "Please endeavor to keep Śrī Caitanya Mahāprabhu here at Jagannātha purī, for now He is thinking of going elsewhere.





TEXT 6





tāṅhā vinā ei rājya more nāhi bhāya



gosāñi rākhite karaha nānā upāya



SYNONYMS



*tāṅhā vinā*-without Him; *ei rājya*-this kingdom; *more*-to me; *nāhi bhāya*-is not very pleasing; *gosāñi*-Śrī Caitanya Mahāprabhu; *rākhite*-to keep; *karaha*-do; *nānā upāya*-various sorts of devices.



TRANSLATION



"Without Śrī Caitanya Mahāprabhu, this kingdom is not pleasing to me. Therefore please try to devise some plan to enable the Lord to stay here."





TEXT 7





rāmānanda, sārvabhauma, dui-janā-sthāne



tabe yukti kare prabhu--'yāba vṛndāvane'



SYNONYMS



*rāmānanda*-Rāmānanda; *sārvabhauma*-Sārvabhauma; *dui*-janā-sthāne-before the two persons; *tabe*-then; *yukti kare*-consulted; *prabhu*-Śrī Caitanya Mahāprabhu; *yāba vṛndāvane*-I shall go to Vṛndāvana.



TRANSLATION



After this, Śrī Caitanya Mahāprabhu Himself consulted Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya, saying,"I shall go to Vṛndāvana."





TEXT 8





duṅhe kahe,--ratha-yātrā kara daraśana



kārtika āile, tabe kariha gamana



SYNONYMS



*duṅhe kahe*-both of them said; *ratha-yātrā*-the Ratha-yātrā festival; *kara daraśana*-please see; *kārtika āile*-when the month of Kārttika arrives; *tabe*-at that time; *kariha gamana*-You can go.



TRANSLATION



Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya requested the Lord to observe first the Ratha-yātrā festival. Then when the month of Kārttika arrived, He could go to Vṛndāvana.





TEXT 9





kārtika āile kahe--ebe mahā-śīta



dola-yātrā dekhi' yāo--ei bhāla rīta



SYNONYMS



*kārtika āile*-when the month of Kārttika arrived; *kahe*-both of them said; *ebe*-now; *mahā-śīta*-very cold; *dola*-yātrā dekhi'-after seeing the Dola-yātrā ceremony; *yāo*-You go; *ei*-this; *bhāla rīta*-a very nice program.



TRANSLATION



However, when the month of Kārttika came, they both told the Lord, "Now it is very cold. It is better that You wait to see the Dola-yātrā festival and then go. That will be very nice."





TEXT 10





āji-kāli kari' uṭhāya vividha upāya



yāite sammati nā deya vicchedera bhaya



SYNONYMS



*āji*-kāli kari'-delaying today and tomorrow; *uṭhāya*-they put forward; *vividha upāya*-many devices; *yāite*-to go; *sammati*-permission; *nā deya*-did not give; *vicchedera bhaya*-because of fearing separation.



TRANSLATION



In this way they both presented many impediments, indirectly not granting the Lord permission to go to Vṛndāvana. They did this because they were afraid of separation from Him.





TEXT 11





yadyapi svatantra prabhu nahe nivāraṇa



bhakta-icchā vinā prabhu nā kare gamana



SYNONYMS



*yadyapi*-although; *svatantra*-fully independent; *prabhu*-Śrī Caitanya Mahāprabhu; *nahe nivāraṇa*-there is no checking Him; *bhakta*-icchā vinā-without the permission of devotees; *prabhu*-Śrī Caitanya Mahāprabhu; *nā kare gamana*-does not go.



TRANSLATION



Although the Lord is completely independent and incapable of being checked by anyone, He still did not go without the permission of His devotees.





TEXT 12





tṛtīya vatsare saba gauḍera bhakta-gaṇa



nīlācale calite sabāra haila mana



SYNONYMS



*tṛtīya vatsare*-in the third year; *saba*-all; *gauḍera bhakta*-gaṇa-devotees from Bengal; *nīlācale*-to Jagannātha Purī; *calite*-to go; *sabāra*-of everyone; *haila*-there was; *mana*-the mind.



TRANSLATION



Then, for the third year, all the devotees of Bengal wanted to return again to Jagannātha Purī.





TEXT 13





sabe meli' gelā advaita ācāryera pāśe



prabhu dekhite ācārya calilā ullāse



SYNONYMS



*sabe*-everyone; *meli'*-after assembling together; *gelā*-went; *advaita*-Advaita; *ācāryera*-of the leader of Navadvīpa; *pāśe*-in the presence; *prabhu dekhite*-to see Lord Śrī Caitanya Mahāprabhu; *ācārya*-Advaita Ācārya; *calilā*-departed; *ullāse*-in great jubilation.



TRANSLATION



All the Bengali devotees gathered around Advaita Ācārya, and in great jubilation Advaita Ācārya departed to Jagannātha Purī to see Śrī Caitanya Mahāprabhu.





TEXTS 14-15





yadyapi prabhura ājñā gauḍete rahite



nityānanda-prabhuke prema-bhakti prakāśite



tathāpi calilā mahāprabhure dekhite



nityānandera prema-ceṣṭā ke pāre bujhite



SYNONYMS



*yadyapi*-although; *prabhura*-of Śrī Caitanya Mahāprabhu; *ājñā*-the order; *gauḍete rahite*-to stay in Bengal; *nityānanda*-prabhuke-unto Nityānanda Prabhu; *prema*-bhakti-ecstatic love of Godhead; *prakāśite*-to preach; *tathāpi*-still; *calilā*-departed; *mahāprabhure*-Śrī Caitanya Mahāprabhu; *dekhite*-to see; *nityānandera*-of Lord Nityānanda Prabhu; *prema-ceṣṭā*-the activities of ecstatic love; *ke*-who; *pāre*-is able; *bujhite*-to understand.

TRANSLATION



Although the Lord told Nityānanda Prabhu to stay in Bengal and spread ecstatic love of God, Nityānanda left to go see Caitanya Mahāprabhu. Who can understand Nityānanda Prabhu's ecstatic love?





TEXTS 16-17





ācāryaratna, vidyānidhi, śrīvāsa, rāmāi



vāsudeva, murāri, govindādi tina bhāi



rāghava paṇḍita nija-jhāli sājāñā



kulīna-grāma-vāsī cale paṭṭa-ḍorī lañā



SYNONYMS



ācāryaratna-Ācāryaratna; *vidyānidhi*-Vidyānidhi; śrīvāsa-Śrīvāsa; *rāmāi*-Rāmāi; *vāsudeva*-Vāsudeva; *murāri*-Murāri; *govinda-ādi tina bhāi*-Govinda and his two brothers; *rāghava paṇḍita*-Rāghava Paṇḍita; *nija*-jhāli-his own bags; *sājāñā*-assorting; *kulīna-grāma-vāsī*-the inhabitants of Kulīna-grāma; *cale*-went; *paṭṭa-ḍorī lañā*-taking silken ropes.



TRANSLATION



All the devotees of Navadvīpa departed, including Ācāryaratna, Vidyānidhi, Śrīvāsa, Rāmāi, Vāsudeva, Murāri, Govinda and his two brothers and Rāghava Paṇḍita, who took bags of assorted foods. The inhabitants of Kulīna-grāma, carrying silken ropes, also departed.





TEXT 18





khaṇḍa-vāsī narahari, śrī-raghunandana



sarva-bhakta cale, tāra ke kare gaṇana



SYNONYMS



*khaṇḍa*-vāsī narahari-Narahari, a resident of the village Khaṇḍa; *śrī-raghunandana*-Śrī Raghunandana; *sarva-bhakta*-all the devotees; *cale*-went; *tāra*-of that; *ke*-who; *kare gaṇana*-can count.



TRANSLATION



Narahari and Śrī Raghunandana, who were from the village of Khaṇḍa, and many other devotees also departed. Who can count them?





TEXT 19





śivānanda-sena kare ghāṭi samādhāna



sabāre pālana kari' sukhe lañā yāna



SYNONYMS



*śivānanda*-sena-Śivānanda Sena; *kare*-made; *ghāṭi samādhāna*-arrangements for expenditures to clear the tax collecting centers; *sabāre*-everyone; *pālana*-maintaining; *kari'*-doing; *sukhe*-in happiness; *lañā*-taking; *yāna*-goes.



TRANSLATION



Śivānanda Sena, who was in charge of the party, made arrangements to clear the tax collecting centers. He took care of all the devotees and happily traveled with them.





TEXT 20





sabāra sarva-kārya karena, dena vāsā-sthāna



śivānanda jāne uḍiyā-pathera sandhāna



SYNONYMS



*sabāra*-of all of them; *sarva*-kārya-everything necessary to be done; *karena*-he does; *dena*-gives; *vāsā*-sthāna-residential places; śivānanda-Śivānanda; *jāne*-knows; *uḍiyā-pathera*-of the roads in Orissa; *sandhāna*-the junctions.



TRANSLATION



Śivānanda Sena took care of all the necessities the devotees required. In particular, he made arrangements for residential quarters, and he knew the roads of Orissa.





TEXT 21





se vatsara prabhu dekhite saba ṭhākurāṇī



calilā ācārya-saṅge acyuta-jananī



SYNONYMS



*se vatsara*-that year; *prabhu*-Śrī Caitanya Mahāprabhu; *dekhite*-to see; *saba ṭhākurāṇī*-all the wives of the devotees; *calilā*-went; *ācārya*-saṅge-with Advaita Ācārya; *acyuta-jananī*-the mother of Acyutānanda.



TRANSLATION



That year also all the wives of the devotees [ṭhākurāṇīs] also went to see Śrī Caitanya Mahāprabhu. Sītādevī, the mother of Acyutānanda, went with Advaita Ācārya.





TEXT 22





śrīvāsa paṇḍita-saṅge calilā mālinī



śivānanda-saṅge cale tāṅhāra gṛhiṇī



SYNONYMS



*śrīvāsa paṇḍita*-saṅge-with Śrīvāsa Paṇḍita; *calilā*-went; *mālinī*-his wife, Mālinī; *śivānanda*-saṅge-with Śivānanda Sena; *cale*-goes; *tāṅhāra*-his; *gṛhiṇī*-wife.



TRANSLATION



Śrīvāsa Paṇḍita also took his wife, Mālinī, and the wife of Śivānanda Sena also went with her husband.





TEXT 23





śivānandera bālaka, nāma--caitanya-dāsa



teṅho caliyāche prabhure dekhite ullāsa



SYNONYMS



*śivānandera bālaka*-the son of Śivānanda; *nāma*-named; *caitanya*-dāsa-Caitanya dāsa; *teṅho*-he; *caliyāche*-was going; *prabhure*-Śrī Caitanya Mahāprabhu; *dekhite*-to see; *ullāsa*-jubilantly.



TRANSLATION



Caitanya dāsa, the son of Śivānanda Sena, also jubilantly accompanied them as they went to see the Lord.





TEXT 24





ācāryaratna-saṅge cale tāṅhāra gṛhiṇī



tāṅhāra premera kathā kahite nā jāni



SYNONYMS



*ācāryaratna*-saṅge-with Candraśekhara; *cale*-goes; *tāṅhāra*-his; *gṛhiṇī*-wife; *tāṅhāra*-his; *premera kathā*-the description of the ecstatic love; *kahite*-to speak; *nā jāni*-I do not know how.



TRANSLATION



The wife of Candraśekhara [Ācāryaratna] also went. I cannot speak of the greatness of Candraśekhara's love for the Lord.





TEXT 25





saba ṭhākurāṇī mahāprabhuke bhikṣā dite



prabhura nānā priya dravya nila ghara haite



SYNONYMS



*saba ṭhākurāṇī*-all the wives of the great devotees; *mahāprabhuke*-to Śrī Caitanya Mahāprabhu; *bhikṣā dite*-to offer food; *prabhura*-of Śrī Caitanya Mahāprabhu; *nānā*-various; *priya dravya*-pleasing foods; *nila*-took; *ghara haite*-from home.



TRANSLATION



To offer Śrī Caitanya Mahāprabhu various types of food, all the wives of the great devotees brought from home various things that pleased Caitanya Mahāprabhu.





TEXT 26





śivānanda-sena kare saba samādhāna



ghāṭiyāla prabodhi' dena sabāre vāsā-sthāna



SYNONYMS



*śivānanda*-sena-Śivānanda Sena; *kare*-does; *saba samādhāna*-all arrangements; *ghāṭiyāla*-the men in charge of levying taxes; *prabodhi'*-satisfying; *dena*-gives; *sabāre*-to everyone; *vāsā*-sthāna-resting places.



TRANSLATION



As stated, Śivānanda Sena used to make all arrangements for the party's necessities. In particular, he used to pacify the men in charge of levying taxes, and he found resting places for everyone.





TEXT 27





bhakṣya diyā karena sabāra sarvatra pālane



parama ānande yāna prabhura daraśane



SYNONYMS



*bhakṣya diyā*-supplying food; *karena*-he does; *sabāra*-of everyone; *sarvatra*-everywhere; *pālane*-maintenance; *parama ānande*-in great pleasure; *yāna*-he goes; *prabhura daraśane*-to see Śrī Caitanya Mahāprabhu.



TRANSLATION



Śivānanda Sena also supplied food to all the devotees and took care of them along the way. In this way, feeling great happiness he went to see Śrī Caitanya Mahāprabhu at Jagannātha Purī.





TEXT 28





remuṇāya āsiyā kaila gopīnātha daraśana



ācārya karila tāhāṅ kīrtana, nartana



SYNONYMS



*remuṇāya*-to Remuṇā; *āsiyā*-after coming; *kaila*-performed; *gopīnātha daraśana*-visiting the temple of Gopīnātha; *ācārya*-Advaita Ācārya; *karila*-performed; *tāhāṅ*-there; *kīrtana*-chanting; *nartana*-dancing.



TRANSLATION



When they all arrived at Remuṇā, they went to see Lord Gopīnātha. In the temple there, Advaita Ācārya danced and chanted.





TEXT 29





nityānandera paricaya saba sevaka sane



bahuta sammāna āsi' kaila sevaka-gaṇe



SYNONYMS



*nityānandera*-of Lord Nityānanda Prabhu; *paricaya*-there was acquaintance; *saba*-all; *sevaka sane*-with the priests of the temple; *bahuta sammāna*-great respect; *āsi'*-coming; *kaila*-offered; *sevaka-gaṇe*-all the priests.



TRANSLATION



All the priests of the temple had been previously acquainted with Śrī Nityānanda Prabhu; therefore they all came to offer great respects to the Lord.





TEXT 30





sei rātri saba mahānta tāhāñi rahilā



bāra kṣīra āni' āge sevaka dharilā



SYNONYMS



*sei rātri*-that night; *saba mahānta*-all the great devotees; *tāhāñi rahilā*-remained there; *bāra*-twelve pots; *kṣīra*-condensed milk; *āni'*-bringing; *āge*-in front of Nityānanda Prabhu; *sevaka*-the priests; *dharilā*-placed.



TRANSLATION



That night, all the great devotees remained in the temple, and the priests brought twelve pots of condensed milk, which they placed before Lord Nityānanda Prabhu.





TEXT 31





kṣīra bāṅṭi' sabāre dila prabhu-nityānanda



kṣīra-prasāda pāñā sabāra bāḍila ānanda



SYNONYMS



*kṣīra*-the condensed milk; *bāṅṭi'*-dividing; *sabāre*-unto everyone; *dila*-gave; *prabhu*-nityānanda-Nityānanda Prabhu; *kṣīra*-prasāda-remnants of condensed milk from the Deity; *pāñā*-getting; *sabāra*-of everyone; *bāḍila*-increased; *ānanda*-the transcendental bliss.



TRANSLATION



When the condensed milk was placed before Nityānanda Prabhu, He distributed the prasāda to everyone, and thus everyone's transcendental bliss increased.





TEXT 32





mādhava-purīra kathā, gopāla-sthāpana



tāṅhāre gopāla yaiche māgila candana



SYNONYMS



*mādhava-purīra kathā*-the narration of Mādhavendra Purī; *gopāla*-sthāpana-installation of the Deity of Gopāla; *tāṅhāre*-unto him; *gopāla*-Lord Gopāla; *yaiche*-just as; *māgila*-He begged; *candana*-sandalwood.



TRANSLATION



They then all discussed the story of Śrī Mādhavendra Purī's installation of the Gopāla Deity, and they discussed how Gopāla begged sandalwood from him.





TEXT 33





tāṅra lāgi' gopīnātha kṣīra curi kaila



mahāprabhura mukhe āge e kathā śunila



SYNONYMS



*tāṅra lāgi'*-for him (Mādhavendra Purī); *gopīnātha*-the Deity named Gopīnātha; *kṣīra*-condensed milk; *curi*-stealing; *kaila*-performed; *mahāprabhura mukhe*-from the mouth of Śrī Caitanya Mahāprabhu; *āge*-previously; *e kathā*-this incident; *śunila*-heard.



TRANSLATION



It was Gopīnātha who stole condensed milk for the sake of Mādhavendra Purī. This incident had been previously related by Śrī Caitanya Mahāprabhu Himself.





TEXT 34





sei kathā sabāra madhye kahe nityānanda



śuniyā vaiṣṇava-mane bāḍila ānanda



SYNONYMS



*sei kathā*-that incident; *sabāra madhye*-among all of them; *kahe*-says; *nityānanda*-Lord Nityānanda Prabhu; *śuniyā*-hearing; *vaiṣṇava-mane*-in the minds of all the Vaiṣṇavas; *bāḍila*-increased; *ānanda*-the transcendental bliss.



TRANSLATION



This same narration was again related by Lord Nityānanda to all the devotees, and their transcendental bliss increased as they heard the story again.



PURPORT



The words mahāprabhura mukhe, "from the mouth of Śrī Caitanya Mahāprabhu," are significant because Śrī Caitanya Mahāprabhu first heard the story of Mādhavendra Purī from His spiritual master, Śrīpāda Īśvara Purī. For this story refer to *Madhya-līlā*, Chapter Four, verse eighteen. After staying at Śrī Advaita's house in Śāntipura for some time, the Lord narrated the story of Mādhavendra Purī to Nityānanda Prabhu, Jagadānanda Prabhu, Dāmodara Paṇḍita and Mukunda dāsa. When they went to Remuṇā to the temple of Gopīnātha, He described Mādhavendra Purī's installation of the Gopāla Deity as well as Gopīnātha's stealing condensed milk. Due to this incident, Lord Gopīnātha became well known as Kṣīracorā, the thief who stole condensed milk.





TEXT 35





ei-mata cali' cali' kaṭaka āilā



sākṣi-gopāla dekhi' sabe se dina rahilā



SYNONYMS



*ei-mata*-in this way; *cali' cali'*-walking and walking; *kaṭaka āilā*-they reached the town known as Kaṭaka; *sākṣi*-gopāla dekhi'-after seeing the Deity known as Sākṣi-gopāla; *sabe*-all the devotees; *se dina*-that day; *rahilā*-stayed.



TRANSLATION



Walking and walking in this way, the devotees arrived at the city of Kaṭaka, where they remained for a day and saw the temple of Sākṣi-gopāla.





TEXT 36





sākṣi-gopālera kathā kahe nityānanda



śuniyā vaiṣṇava-mane bāḍila ānanda



SYNONYMS



*sākṣi-gopālera*-of the Deity known as Sākṣi-gopāla; *kathā*-the narration; *kahe*-describes; *nityānanda*-Nityānanda Prabhu; *śuniyā*-hearing; *vaiṣṇava-mane*-in the minds of all the Vaiṣṇavas; *bāḍila*-increased; *ānanda*-the transcendental bliss.



TRANSLATION



When Nityānanda Prabhu described all the activities of Sākṣi-gopāla, transcendental bliss increased in the minds of all the Vaiṣṇavas.



For these activities refer to *Madhya-līlā*, Chapter Five, verses 8-138.





TEXT 37





prabhuke milite sabāra utkaṇṭhā antare



śīghra kari' āilā sabe śrī-nīlācale



SYNONYMS



*prabhuke milite*-to see Śrī Caitanya Mahāprabhu; *sabāra*-of everyone; *utkaṇṭhā*-anxiety; *antare*-within the heart; *śīghra kari'*-making great haste; *āilā*-reached; *sabe*-all of them; *śrī*-nīlācale-Jagannātha Purī.



TRANSLATION



Everyone in the party was very anxious at heart to see Caitanya Mahāprabhu; therefore they hastily went on to Jagannātha Purī.





TEXT 38





āṭhāranālāke āilā gosāñi śuniyā



dui-mālā pāṭhāilā govinda-hāte diyā



SYNONYMS



āṭhāranālāke-Āṭhāranālā; *āilā*-they have reached; *gosāñi*-Śrī Caitanya Mahāprabhu; *śuniyā*-hearing; *dui*-mālā-two garlands; *pāṭhāilā*-sent; *govinda*-hāte diyā-through the hands of Govinda.



TRANSLATION



When they all arrived at a bridge called Āṭhāranālā, Śrī Caitanya Mahāprabhu, hearing the news of their arrival, sent two garlands with Govinda.





TEXT 39





dui mālā govinda dui-jane parāila



advaita, avadhūta-gosāñi baḍa sukha pāila



SYNONYMS



*dui mālā*-the two garlands; *govinda*-Govinda; *dui*-jane parāila-placed on the necks of two personalities; *advaita*-Advaita Ācārya; *avadhūta*-gosāñi-Nityānanda Prabhu; *baḍa sukha pāila*-became very happy.



TRANSLATION



Govinda offered the two garlands to Advaita Ācārya and Nityānanda Prabhu, and They both became very happy.





TEXT 40





tāhāñi ārambha kaila kṛṣṇa-saṅkīrtana



nācite nācite cali' āilā dui-jana



SYNONYMS



*tāhāñi*-on that very spot; *ārambha kaila*-began; *kṛṣṇa*-saṅkīrtana-chanting the holy name of Lord Kṛṣṇa; *nācite nācite*-dancing and dancing; *cali'*-going; *āilā*-reached; *dui*-jana-both of Them.



TRANSLATION



Indeed, They began chanting the holy name of Kṛṣṇa on that very spot, and, dancing and dancing, both Advaita Ācārya and Nityānanda Prabhu reached Jagannātha Purī.





TEXT 41





punaḥ mālā diyā svarūpādi nija-gaṇa



āgu bāḍi' pāṭhāila śacīra nandana



SYNONYMS



*punaḥ*-again; *mālā*-garlands; *diyā*-offering; *svarūpa-ādi*-Svarūpa Dāmodara Gosvāmī and others; *nija*-gaṇa-personal associates; *āgu bāḍi'*-going forward; *pāṭhāila*-sent; *śacīra nandana*-the son of mother Śacī.



TRANSLATION



Then, for the second time, Śrī Caitanya Mahāprabhu sent garlands through Svarūpa Dāmodara and other personal associates. Thus they went forward, sent by the son of mother Śacī.





TEXT 42





narendra āsiyā tāhāṅ sabāre mililā



mahāprabhura datta mālā sabāre parāilā



SYNONYMS



*narendra*-to the lake named Narendra; *āsiyā*-coming; *tāhāṅ*-there; *sabāre*-everyone; *mililā*-met; *mahāprabhura*-by Śrī Caitanya Mahāprabhu; *datta*-given; *mālā*-garlands; *sabāre parāilā*-offered to everyone.



TRANSLATION



When the devotees from Bengal reached Lake Narendra, Svarūpa Dāmodara and the others met them and offered them the garlands given by Śrī Caitanya Mahāprabhu.





TEXT 43





siṁha-dvāra-nikaṭe āilā śuni' gaurarāya



āpane āsiyā prabhu mililā sabāya



SYNONYMS



*siṁha-dvāra*-the lion gate; *nikaṭe*-near; *āilā*-arrived; *śuni'*-hearing; *gaurarāya*-Lord Śrī Caitanya Mahāprabhu; *āpane*-personally; *āsiyā*-coming; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *mililā sabāya*-met them all.



TRANSLATION



When the devotees finally reached the lion gate, Śrī Caitanya Mahāprabhu heard the news and personally went to meet them.





TEXT 44





sabā lañā kaila jagannātha-daraśana



sabā lañā āilā punaḥ āpana-bhavana



SYNONYMS



*sabā lañā*-taking all of them; *kaila*-performed; *jagannātha*-daraśana-seeing Lord Jagannātha; *sabā lañā*-taking them all; *āilā*-went back; *punaḥ*-again; *āpana-bhavana*-to His own residence.



TRANSLATION



Then Śrī Caitanya Mahāprabhu and all His devotees visited Lord Jagannātha. Finally, accompanied by them all, He returned to His own residence.





TEXT 45





vāṇīnātha, kāśī-miśra prasāda ānila



svahaste sabāre prabhu prasāda khāoyāila



SYNONYMS



*vāṇīnātha*-Vāṇīnātha; *kāśī*-miśra-Kāśī Miśra; *prasāda ānila*-brought all kinds of prasāda; *sva*-haste-with His own hand; *sabāre*-unto everyone; *prabhu*-Śrī Caitanya Mahāprabhu; *prasāda*-the remnants of the food of Jagannātha; *khāoyāila*-fed.



TRANSLATION



Vāṇīnātha Rāya and Kāśī Miśra then brought a large quantity of prasāda, and Śrī Caitanya Mahāprabhu distributed it with His own hand and fed them all.





TEXT 46





pūrva vatsare yāṅra yei vāsā-sthāna



tāhāṅ sabā pāṭhāñā karāila viśrāma



SYNONYMS



*pūrva vatsare*-in the previous year; *yāṅra*-of whom; *yei*-wherever; *vāsā*-sthāna-place to stay; *tāhāṅ*-there; *sabā*-all of them; *pāṭhāñā*-sending; *karāila viśrāma*-made them rest.



TRANSLATION



In the previous year, everyone had his own particular residence, and the same residences were again offered. Thus they all went to take rest.





TEXT 47





ei-mata bhakta-gaṇa rahilā cāri māsa



prabhura sahita kare kīrtana-vilāsa



SYNONYMS



*ei-mata*-in this way; *bhakta-gaṇa*-the devotees; *rahilā*-remained; *cāri māsa*-for four months; *prabhura sahita*-with Śrī Caitanya Mahāprabhu; *kare*-performed; *kīrtana-vilāsa*-the pastimes of saṅkīrtana.



TRANSLATION



For four continuous months all the devotees remained there and enjoyed chanting the Hare Kṛṣṇa mahā-mantra with Śrī Caitanya Mahāprabhu.





TEXT 48





pūrvavat ratha-yātrā-kāla yābe āila



sabā lañā guṇḍicā-mandira prakṣālila



SYNONYMS



*pūrva*-vat-as in the previous year; *ratha-yātrā-kāla*-the time for Ratha-yātrā festival; *yābe*-when; *āila*-arrived; *sabā lañā*-taking all of them; *guṇḍicā-mandira*-the temple of Guṇḍicā; *prakṣālila*-washed.



TRANSLATION



As in the previous year, they all washed the Guṇḍicā temple when the time for Ratha-yātrā arrived.





TEXT 49





kulīna-grāmī paṭṭa-ḍorī jagannāthe dila



pūrvavat ratha-agre nartana karila



SYNONYMS



*kulīna-grāmī*-the residents of Kulīna-grāma; *paṭṭa-ḍorī*-silken ropes; *jagannāthe dila*-offered to Lord Jagannātha; *pūrva*-vat-like the previous year; *ratha-agre*-in front of the car; *nartana karila*-danced.



TRANSLATION



The inhabitants of Kulīna-grāma delivered silken ropes to Lord Jagannātha, and as previously they all danced before the Lord's car.





TEXT 50





bahu nṛtya kari' punaḥ calila udyāne



vāpī-tīre tāhāṅ yāi' karila viśrāme



SYNONYMS



*bahu nṛtya kari'*-after dancing a great deal; *punaḥ*-again; *calila*-started for; *udyāne*-the garden; *vāpī*-tīre-on the bank of the lake; *tāhāṅ yāi'*-going there; *karila viśrāme*-took rest.



TRANSLATION



After dancing a great deal, they all went to a nearby garden and took rest beside a lake.





TEXT 51





rāḍhī eka vipra, teṅho--nityānanda dāsa



mahā-bhāgyavān teṅho, nāma--kṛṣṇadāsa



SYNONYMS



*rāḍhī eka vipra*-one brāhmaṇa resident of Rāḍha-deśa (where the Ganges does not flow); *teṅho*-he; *nityānanda dāsa*-servant of Lord Nityānanda; *mahā*-bhāgyavān-greatly fortunate; *teṅho*-he; *nāma*-named; *kṛṣṇadāsa*-Kṛṣṇadāsa.



TRANSLATION



One brāhmaṇa named Kṛṣṇadāsa, who was a resident of Rāḍha-deśa and a servant of Lord Nityānanda's, was a very fortunate person.





TEXT 52





ghaṭa bhari' prabhura teṅho abhiṣeka kaila



tāṅra abhiṣeke prabhu mahā-tṛpta haila



SYNONYMS



*ghaṭa bhari'*-filling one waterpot; *prabhura*-of Lord Caitanya Mahāprabhu; *teṅho*-he; *abhiṣeka kaila*-performed the bathing; *tāṅra*-his; *abhiṣeke*-by the act of bathing the Lord; *prabhu*-Śrī Caitanya Mahāprabhu; *mahā*-tṛpta haila-became very satisfied.



TRANSLATION



It was Kṛṣṇadāsa who filled a great waterpot and poured it over the Lord while He was taking His bath. The Lord was greatly satisfied by this.





TEXT 53





balagaṇḍi-bhogera bahu prasāda āila



sabā saṅge mahāprabhu prasāda khāila



SYNONYMS



*balagaṇḍi-bhogera*-of the food offered at Balagaṇḍi; *bahu prasāda*-a great quantity of prasāda; *āila*-arrived; *sabā saṅge*-with all the devotees; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *prasāda*-remnants of the food of Jagannātha; *khāila*-ate.



TRANSLATION



The remnants of food offered to the Lord at Balagaṇḍi then arrived in great quantity, and Śrī Caitanya Mahāprabhu and all His devotees ate it.



PURPORT



In reference to Balagaṇḍi, see *Madhya-līlā* (13.193).





TEXT 54





pūrvavat ratha-yātrā kaila daraśana



herā-pañcamī-yātrā dekhe lañā bhakta-gaṇa



SYNONYMS



*pūrva*-vat-as in the previous year; *ratha-yātrā*-the car festival; *kaila daraśana*-saw; *herā-pañcamī-yātrā*-the festival of Herā-pañcamī; *dekhe*-He sees; *lañā bhakta*-gaṇa-with all the devotees.



TRANSLATION



As in the previous year, the Lord, with all the devotees, saw the Ratha-yātrā festival and the Herā-pañcamī festival as well.





TEXT 55





ācārya-gosāñi prabhura kaila nimantraṇa



tāra madhye kaila yaiche jhaḍa-variṣaṇa



SYNONYMS



*ācārya*-gosāñi-Advaita Ācārya; *prabhura*-of Śrī Caitanya Mahāprabhu; *kaila*-made; *nimantraṇa*-invitation; *tāra madhye*-within that episode; *kaila*-occurred; *yaiche*-just as; *jhaḍa*-variṣaṇa-rainstorm.



TRANSLATION



Advaita Ācārya then extended an invitation to Śrī Caitanya Mahāprabhu, and there was a great rainstorm connected with that incident.





TEXT 56





vistāri' varṇiyāchena dāsa-vṛndāvana



śrīvāsa prabhure tabe kaila nimantraṇa



SYNONYMS



*vistāri'*-elaborating; *varṇiyāchena*-has described; *dāsa*-vṛndāvana-Vṛndāvana dāsa Ṭhākura; śrīvāsa-Śrīvāsa; *prabhure*-to Śrī Caitanya Mahāprabhu; *tabe*-then; *kaila nimantraṇa*-gave an invitation.



TRANSLATION



All these episodes have been elaborately described by Śrīla Vṛndāvana dāsa Ṭhākura. Then one day Śrīvāsa Ṭhākura extended an invitation to the Lord.



PURPORT



*Caitanya-bhāgavata* (*Antya-līlā*, Chapter Eight) gives the following description. One day Śrīla Advaita Ācārya, having extended an invitation to Caitanya Mahāprabhu, thought that if the Lord came alone He would feed Him to His great satisfaction. It then so happened that when the other sannyāsīs were going to Advaita Ācārya's to take lunch, there was a big rainstorm, and they could not reach His house. Thus, according to Advaita Ācārya's desires, Śrī Caitanya Mahāprabhu came alone and accepted the prasāda.





TEXT 57





prabhura priya-vyañjana saba rāndhena mālinī



'bhaktye dāsī'-abhimāna, 'snehete jananī'



SYNONYMS



*prabhura*-of Lord Śrī Caitanya Mahāprabhu; *priya*-vyañjana-favorite vegetables; *saba*-all; *rāndhena*-cooks; *mālinī*-the wife of Śrīvāsa Ṭhākura; *bhaktye dāsī*-in devotion she was just like a maidservant; *abhimāna*-it was her conception; *snehete*-in affection; *jananī*-exactly like a mother.



TRANSLATION



The Lord's favorite vegetables were cooked by Mālinīdevī, the wife of Śrīvāsa Ṭhākura. She devotedly considered herself a maidservant of Śrī Caitanya Mahāprabhu's, but in affection she was just like a mother.





TEXT 58





ācāryaratna-ādi yata mukhya bhakta-gaṇa



madhye madhye prabhure karena nimantraṇa



SYNONYMS



*ācāryaratna*-Candraśekhara; *ādi*-and others; *yata*-all; *mukhya bhakta*-gaṇa-chief devotees; *madhye madhye*-at intervals; *prabhure*-to Śrī Caitanya Mahāprabhu; *karena nimantraṇa*-gave invitations.



TRANSLATION



All the chief devotees, headed by Candraśekhara [Ācāryaratna] used to extend invitations to Śrī Caitanya Mahāprabhu periodically.





TEXT 59





cāturmāsya-ante punaḥ nityānande lañā



kibā yukti kare nitya nibhṛte vasiyā



SYNONYMS



*cāturmāsya*-ante-at the end of Cāturmāsya; *punaḥ*-again; *nityānande*-Śrī Nityānanda Prabhu; *lañā*-taking into confidence; *kibā*-what; *yukti kare*-They consult; *nitya*-daily; *nibhṛte*-in a solitary place; *vasiyā*-sitting.



TRANSLATION



At the end of the four-month Cāturmāsya period, Caitanya Mahāprabhu again consulted with Nityānanda Prabhu daily in a solitary place. No one could understand what Their consultation was about.





TEXT 60





ācārya-gosāñi prabhuke kahe ṭhāre-ṭhore



ācārya tarjā paḍe, keha bujhite nā pāre



SYNONYMS



*ācārya*-gosāñi-Advaita Ācārya; *prabhuke*-unto Śrī Caitanya Mahāprabhu; *kahe*-speaks; *ṭhāre-ṭhore*-by indications; *ācārya*-Advaita Ācārya; *tarjā paḍe*-reads some poetic passages; *keha*-anyone; *bujhite*-to understand; *nā pāre*-was not able.



TRANSLATION



Then Śrīla Advaita Ācārya said something to Caitanya Mahāprabhu through gestures and read some poetic passages, which no one understood.





TEXT 61





tāṅra mukha dekhi' hāse śacīra nandana



aṅgīkāra jāni' ācārya karena nartana



SYNONYMS



*tāṅra mukha*-His face; *dekhi'*-seeing; *hāse*-smiles; *śacīra nandana*-Lord Śrī Caitanya Mahāprabhu; *aṅgīkāra jāni'*-understanding the acceptance; *ācārya*-Advaita Ācārya; *karena*-performed; *nartana*-dancing.



TRANSLATION



Seeing the face of Advaita Ācārya, Lord Śrī Caitanya Mahāprabhu smiled. Understanding that the Lord had accepted the proposal, Advaita Ācārya started to dance.





TEXT 62





kibā prārthanā, kibā ājñā--keha nā bujhila



āliṅgana kari' prabhu tāṅre vidāya dila



SYNONYMS



*kibā*-what; *prārthanā*-the request; *kibā*-what; *ājnā*-the order; *keha*-anyone; *nā bujhila*-did not know; *āliṅgana kari'*-embracing; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-to Him; *vidāya dila*-bade farewell.



TRANSLATION



No one knew what Advaita Ācārya requested or what the Lord ordered. After embracing the Ācārya, Śrī Caitanya Mahāprabhu bade Him farewell.





TEXT 63





nityānande kahe prabhu,--śunaha, śrīpāda



ei āmi māgi, tumi karaha prasāda



SYNONYMS



*nityānande*-unto Śrī Nityānanda Prabhu; *kahe*-says; *prabhu*-Śrī Caitanya Mahāprabhu; *śunaha*-please hear; *śrī-pāda*-O holy man; *ei*-this; *āmi*-I; *māgi*-request; *tumi*-You; *karaha*-kindly show; *prasāda*-mercy.



TRANSLATION



Śrī Caitanya Mahāprabhu then told Nityānanda Prabhu, "Please hear Me, O holy man: I now request something of You. Kindly grant My request.





TEXT 64





prati-varṣa nīlācale tumi nā āsibā



gauḍe rahi' mora icchā saphala karibā



SYNONYMS



*prati*-varṣa-every year; *nīlācale*-to Jagannātha Purī; *tumi*-You; *nā āsibā*-do not come; *gauḍe rahi'*-staying in Bengal; *mora icchā*-My desire; *sa*-phala karibā-make successful.



TRANSLATION



"Do not come to Jagannātha Purī every year, but stay in Bengal and fulfill My desire."



PURPORT



The mission of Śrī Caitanya Mahāprabhu is to spread the only medicine effective in this fallen age of Kali-the chanting of the Hare Kṛṣṇa mahā-mantra. Following the orders of His mother, Śrī Caitanya Mahāprabhu was residing at Jagannātha Purī, and the devotees were coming to see Him. However, the Lord felt that this message must be spread very elaborately in Bengal, and in His absence there was not a second person capable of doing it. Consequently the Lord requested Nityānanda Prabhu to stay there and broadcast the message of Kṛṣṇa consciousness. The Lord also entrusted a similar preaching responsibility to Rūpa and Sanātana. Nityānanda Prabhu was requested not to come every year to Jagannātha Purī, although seeing Lord Jagannātha greatly benefits everyone. Does this mean that the Lord was refusing Nityānanda Prabhu a fortunate opportunity? No. One who is a faithful servant of Śrī Caitanya Mahāprabhu must execute His order, even if one has to sacrifice going to Jagannātha Purī to see Lord Jagannātha there. In other words, it is a greater fortune to carry out Śrī Caitanya Mahāprabhu's order than to satisfy one's senses by seeing Lord Jagannātha.





Preaching Caitanya Mahāprabhu's cult throughout the world is more important than staying in Vṛndāvana or Jagannātha Purī for one's own personal satisfaction. Spreading Kṛṣṇa consciousness is Śrī Caitanya Mahāprabhu's mission; therefore His sincere devotees must carry out His desire.



pṛthivīte āche yata nagarādi grāma

sarvatra pracāra haibe mora nāma



The devotees of Lord Caitanya must preach Kṛṣṇa consciousness in every village and town in the world. That will satisfy the Lord. It is not that one should act whimsically for his own personal satisfaction. This order comes down through the paramparā system, and the spiritual master presents these orders to the disciple so that he can spread the message of Śrī Caitanya Mahāprabhu. It is the duty of every disciple to carry out the order of the bona fide spiritual master and spread Lord Caitanya's message all over the world.





TEXT 65





tāhāṅ siddhi kare--hena anye nā dekhiye



āmāra 'duṣkara' karma, tomā haite haye



SYNONYMS



*tāhāṅ*-there; *siddhi*-success; *kare*-makes; *hena*-such; *anye*-other person; *nā*-not; *dekhiye*-I see; *āmāra*-My; *duṣkara*-difficult to perform; *karma*-work; *tomā*-You; *haite*-from; *haye*-becomes successful.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "You can perform a task that even I cannot do. But for You, I cannot find anyone in Gauḍa-deśa who can fulfill My mission there."



PURPORT



Lord Caitanya's mission is to deliver the fallen souls of this age. In this Age of Kali, practically cent percent of the population is fallen. Śrī Caitanya Mahāprabhu certainly delivered many fallen souls, but His disciples mainly came from the upper classes. For example, He delivered Śrīla Rūpa Gosvāmī, Sanātana Gosvāmī, Sārvabhauma Bhaṭṭācārya and many others who were socially elevated but fallen from the spiritual point of view. Śrīla Rūpa and Sanātana Gosvāmīs were situated in government service, and Sārvabhauma Bhaṭṭācārya was the topmost scholar of India. Similarly, Prakāśānanda Sarasvatī was a leader of many thousands of Māyāvādī sannyāsīs. It was Śrīla Nityānanda Prabhu, however, who delivered persons like Jagāi and Mādhāi. Therefore, Lord Caitanya says, āmāra 'duṣkara' karma, tomā haite haye. Jagāi and Mādhāi were delivered solely by Nityānanda Prabhu's mercy. When they injured Nityānanda Prabhu, Lord Caitanya became angry and decided to kill them with His Sudarśana cakra, but Nityānanda Prabhu saved them from the Lord's wrath and delivered them. In the incarnation of Gaura-Nitāi, the Lord is not supposed to kill demons but deliver them by preaching Kṛṣṇa consciousness. In the case of Jagāi and Mādhāi, Śrī Caitanya Mahāprabhu was so angry that He would have immediately killed them, but Nityānanda Prabhu was so kind that He not only saved them from death but elevated them to the transcendental position. Thus what was not possible for Śrī Caitanya Mahāprabhu was carried out by Nityānanda Prabhu.





Similarly, if one is true to Gaura-Nitāi's service in the disciplic succession, he can even excel Nityānanda Prabhu's service. This is the process of disciplic succession. Nityānanda Prabhu delivered Jagāi and Mādhāi, but a servant of Nityānanda Prabhu, by His grace, can deliver many thousands of Jagāi's and Mādhāi's. That is the special benediction of the disciplic succession. One who is situated in the disciplic succession can be understood by the result of his activities. This is always true as far as the activities of the Lord and His devotees are concerned. Therefore Lord Śiva says:



ārādhanānāṁ sarveṣāṁ

viṣṇor ārādhanaṁ paraṁ

tasmāt parataraṁ devi

tadīyānāṁ samarcanam



"Of all types of worship, worship of Lord Viṣṇu is best, and better than the worship of Lord Viṣṇu is the worship of His devotee, the Vaiṣṇava." (*Padma Purāṇa*)





By the grace of Viṣṇu, a Vaiṣṇava can render better service than Viṣṇu; that is the special prerogative of a Vaiṣṇava. The Lord actually wants to see His servants work more gloriously than Himself. For instance, on the Battlefield of Kurukṣetra, Śrī Kṛṣṇa provoked Arjuna to fight because all the warriors on the battlefield were to die by Kṛṣṇa's plan. Kṛṣṇa Himself did not want to take credit; rather, He wanted Arjuna to take credit. Therefore He asked him to fight and win fame.



tasmāt tvam uttiṣṭha yaśo labhasva

jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham

mayaivaite nihatāḥ pūrvam eva

nimitta-mātraṁ bhava savyasācin



"Therefore get up and prepare to fight. After conquering your enemies, you will enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasācin, can be but an instrument in the fight." (Bg. 11.33)





Thus the Supreme Personality of Godhead gives credit to a devotee who performs any heavy task perfectly. Hanumānjī, or Vajrāṅgajī, the servant of Lord Rāmacandra, also serves as another example. It was Hanumānjī who jumped over the sea in one leap and reached the shore of Laṅkā from the shore of Bhārata-varṣa. When Lord Rāmacandra chose to go there, He paved the way with stones, although by His will the stones were able to float on the sea. If we simply follow Śrī Caitanya Mahāprabhu's instructions and follow in the footsteps of Śrī Nityānanda Prabhu, this Kṛṣṇa consciousness movement can advance, and even more difficult tasks can be performed by the preachers remaining faithful to the service of the Lord.





TEXT 66





nityānanda kahe,--āmi 'deha' tumi 'prāṇa'



'deha' 'prāṇa' bhinna nahe,--ei ta pramāṇa



SYNONYMS



*nityānanda kahe*-Lord Nityānanda Prabhu said; *āmi*-I; *deha*-the body; *tumi*-You; *prāṇa*-the life; *deha*-the body; *prāṇa*-the life; *bhinna nahe*-not separate; *ei ta pramāṇa*-this is the evidence.



TRANSLATION



Nityānanda Prabhu replied, "O Lord, You are the life, and I am the body. There is no difference between the body and life itself, but life is more important than the body.





TEXT 67





acintya-śaktye kara tumi tāhāra ghaṭana



ye karāha, sei kari, nāhika niyama



SYNONYMS



*acintya-śaktye*-by inconceivable energy; *kara*-do; *tumi*-You; *tāhāra*-of that relationship; *ghaṭana*-the operation; *ye*-whatever; *karāha*-You make Me do; *sei*-that; *kari*-I do; *nāhika*-there is not; *niyama*-restriction.



TRANSLATION



"By Your inconceivable energy, You can do whatever You like, and whatever You make Me do, I do without restriction."



PURPORT



As stated in the beginning of *Śrīmad-Bhāgavatam*: tene brahma hṛdā ya ādi-kavaye. Lord Brahmā is the first living creature within this universe, and he is also the creator of this universe. How is this possible? Although he is the first living entity, Lord Brahmā is not in the category of viṣṇu-tattva. Rather, he is part of the jīva-tattva. Nonetheless, by the grace of the Lord, who instructed him through the heart (tene brahma hṛdā), Lord Brahmā could create a huge universe. Those who are actually pure devotees of the Lord are instructed by the Lord through the heart, where the Lord is always situated. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (Bg. 18.61). If he follows the instructions of the Supreme Personality of Godhead, the living entity, even though an insignificant creature, can perform the most difficult tasks by the Lord's grace. This also is confirmed in *Bhagavad-gītā*:





teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te



"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me," (Bg. 10.10)





Everything is possible for a pure devotee because he acts under the instructions of the Supreme Personality of Godhead. Through His inconceivable energy, a pure devotee can perform tasks that are supposed to be very, very difficult. He can perform tasks not even previously performed by the Lord Himself. Therefore Nityānanda Prabhu told Śrī Caitanya Mahāprabhu, ye karāha, sei kari, nāhika niyama: "I do not know by what regulative principle I am carrying out this wonderful work, but I know for certain that I will do whatever You desire." Although the Lord wants to give all credit to His devotee, the devotee himself never takes credit, for he acts only under the Lord's direction. Consequently all credit goes to the Lord. This is the nature of the relationship between the Lord and His devotee. The Lord wants to give all credit to His servant, but the servant does not take any credit, for he knows that everything is carried out by the Lord.





TEXT 68





tāṅre vidāya dila prabhu kari' āliṅgana



ei-mata vidāya dila saba bhakta-gaṇa



SYNONYMS



*tāṅre*-unto Him (Nityānanda Prabhu); *vidāya dila*-bade farewell; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kari'*-doing; *āliṅgana*-embracing; *ei-mata*-in this way; *vidāya dila*-bade farewell; *saba*-to all; *bhakta-gaṇa*-the devotees.



TRANSLATION



In this way, Śrī Caitanya Mahāprabhu embraced Nityānanda Prabhu and bade Him farewell. He then bade farewell to all the other devotees.





TEXT 69





kulīna-grāmī pūrvavat kaila nivedana



"prabhu, ājñā kara,--āmāra kartavya sādhana"



SYNONYMS



*kulīna-grāmī*-one of the residents of Kulīna-grāma; *pūrva*-vat-like last year; *kaila*-submitted; *nivedana*-petition; *prabhu*-my Lord; *ājñā kara*-order; *āmāra*-my; *kartavya*-necessary; *sādhana*-performance.



TRANSLATION



As in the previous year, one of the inhabitants of Kulīna-grāma submitted a petition to the Lord, saying, "My Lord, kindly tell me what my duty is and how I should execute it."





TEXT 70





prabhu kahe,--"vaiṣṇava-sevā, nāma-saṅkīrtana



dui kara, śīghra pābe śrī-kṛṣṇa-caraṇa"



SYNONYMS



*prabhu kahe*-the Lord replied; *vaiṣṇava*-sevā-service to the Vaiṣṇavas; *nāma*-saṅkīrtana-chanting the holy name of the Lord; *dui kara*-you perform these two things; *śīghra*-very soon; *pābe*-you will get; *śrī*-kṛṣṇa-caraṇa-shelter at the lotus feet of the Lord, Śrī Kṛṣṇa.



TRANSLATION



The Lord replied, "You should engage yourself in the service of the servants of Kṛṣṇa and always chant the holy name of Kṛṣṇa. If you do these two things, you will very soon attain shelter at Kṛṣṇa's lotus feet."





TEXT 71





teṅho kahe,--"ke vaiṣṇava, ki tāṅra lakṣaṇa?"



tabe hāsi' kahe prabhu jāni' tāṅra mana



SYNONYMS



*teṅho kahe*-he said; *ke*-who; *vaiṣṇava*-a Vaiṣṇava; *ki*-what; *tāṅra*-of him; *lakṣaṇa*-the symptoms; *tabe*-thereafter; *hāsi'*-smiling; *kahe*-says; *prabhu*-Śrī Caitanya Mahāprabhu; *jāni'*-knowing; *tāṅra mana*-his mind.



TRANSLATION



The inhabitant of Kulīna-grāma said, "Please let me know who is actually a Vaiṣṇava and what his symptoms are." Understanding his mind, Śrī Caitanya Mahāprabhu smiled and gave the following reply.





TEXT 72





"kṛṣṇa-nāma nirantara yāṅhāra vadane



sei vaiṣṇava-śreṣṭha, bhaja tāṅhāra caraṇe



SYNONYMS



*kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *nirantara*-incessantly; *yāṅhāra*-whose; *vadane*-in the mouth; *sei*-such a person; *vaiṣṇava-śreṣṭha*-a first-class Vaiṣṇava; *bhaja*-worship; *tāṅhāra caraṇe*-his lotus feet.



TRANSLATION



"A person who is always chanting the holy name of the Lord is to be considered a first-class Vaiṣṇava, and your duty is to serve his lotus feet."



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that any Vaiṣṇava who is constantly chanting the holy name of the Lord should be considered to have attained the second platform of Vaiṣṇavism. Such a devotee is superior to a neophyte Vaiṣṇava who has just learned to chant the holy name of the Lord. A neophyte devotee simply tries to chant the holy name, whereas the advanced devotee is accustomed to chanting and takes pleasure in it. Such an advanced devotee is called madhyama-bhāgavata, which indicates that he has attained the intermediate stage between the neophyte and the perfect devotee. Generally a devotee in the intermediate stage becomes a preacher. A neophyte devotee or an ordinary person should worship the madhyama-bhāgavata, who is a via medium.





In his Upadeśāmṛta Śrīla Rūpa Gosvāmī says: praṇatibhiś ca bhajantam īśam. This means that madhyama-adhikārī devotees should exchange obeisances between themselves.



The word nirantara, meaning "without cessation, continuously, constantly," is very important in this verse. The word antara means "interval." if one has desires other than a desire to perform devotional service-in other words, if one sometimes engages in devotional service and sometimes strives for sense gratification-his service will be interrupted. A pure devotee, therefore, should have no other desire than to serve Kṛṣṇa. He should be above fruitive activity and speculative knowledge. In his *Bhakti-rasāmṛta-sindhu*, Śrīla Rūpa Gosvāmī says:



anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā



This is the platform of pure devotional service. One should not be motivated by fruitive activity or mental speculation but should simply serve Kṛṣṇa favorably. That is first-class devotion.





Another meaning of antara is "this body." The body is an impediment to self-realization because it is always engaged in sense gratification. Similarly, antara means "money." If money is not used in Kṛṣṇa's service, it is also an impediment. Antara also means janatā, "people in general." The association of ordinary persons may destroy the principles of devotional service. Similarly, antara may mean "greed," greed to acquire more money or enjoy more sense gratification. Finally, the word antara may also mean "atheistic ideas" by which one considers the temple Deity to be made of stone, wood or gold. All of these are impediments. The Deity in the temple is not material-He is the Supreme Personality of Godhead Himself. Similarly, considering the spiritual master an ordinary human being (guruṣu nara-matiḥ) is also an impediment. Nor should one consider a Vaiṣṇava a member of a particular caste or nation. Nor should a Vaiṣṇava be considered material. Caraṇāmṛta should not be considered ordinary drinking water, and the holy name of the Lord should not be considered an ordinary sound vibration. Nor should one look on Lord Kṛṣṇa as an ordinary human being, for He is the origin of all viṣṇu-tattvas; nor should one regard the Supreme Lord as a demigod. Intermingling the spiritual with the material causes one to look on transcendence as material and the mundane as spiritual. This is all due to a poor fund of knowledge. One should not consider Lord Viṣṇu and things related to him as being different. All this is offensive.



In the Bhakti-sandarbha (265), Śrīla Jīva Gosvāmī writes: nāmaikaṁ yasya vāci smaraṇa-patha-gatam ityādau deha-draviṇādi-nimittaka-'pāṣaṇḍa'-śabdena ca daśa aparādhā lakṣyante, pāṣaṇḍamayatvāt teṣām.



The Māyāvādīs look on Viṣṇu and Vaiṣṇavas imperfectly due to their poor fund of knowledge, and this is condemned. In *Śrīmad-Bhāgavatam* (11.2.46), the intermediate Vaiṣṇava is described as follows:



īśvare tad-adhīneṣu

bāliśeṣu dviṣatsu ca

prema-maitrī-kṛpopekṣā

yaḥ karoti sa madhyamaḥ



"The intermediate Vaiṣṇava has to love God, make friends with the devotees, instruct the innocent and reject jealous people." These are the four functions of the Vaiṣṇava in the intermediate stage. In *Caitanya-caritāmṛta* (Madhya 22.64) Śrī Sanātana Gosvāmī is taught:





śraddhāvān jana haya bhakti-adhikārī

'uttama', 'madhyama', 'kaniṣṭha'--śraddhā-anusārī



"One who is faithful is a proper candidate for devotional service. In terms of one's degree of faith in devotional service, one is a first-class, second-class or neophyte Vaiṣṇava."





śāstra-yukti nāhi jāne dṛḍha, śraddhāvān

'madhyama-adhikārī' sei mahā-bhāgyavān



"One who has attained the intermediate stage is not very advanced in śāstric knowledge, but he has firm faith in the Lord. Such a person is very fortunate to be situated on the intermediate platform." (Cc. Madhya 22.67)





rati-prema-tāratamye bhakta-tara-tama



"Attraction and love are the ultimate goal of devotional service. The degrees of such attraction and love for God distinguish the different stages of devotion-neophyte, intermediate and perfectional." (Cc. Madhya 22.71) An intermediate devotee is greatly attracted to chanting the holy name, and by chanting he is elevated to the platform of love. If one chants the holy name of the Lord with great attachment, he can understand his position as an eternal servant of the spiritual master, other Vaiṣṇavas and Kṛṣṇa Himself. Thus the intermediate Vaiṣṇava considers himself kṛṣṇa-dāsa, Kṛṣṇa's servant. He therefore preaches Kṛṣṇa consciousness to innocent neophytes and stresses the importance of chanting the Hare Kṛṣṇa mahā-mantra. An intermediate devotee can identify the nondevotee or motivated devotee. The motivated devotee or the nondevotee are on the material platform, and they are called prākṛta. The intermediate devotee does not mix with such materialistic people. However, he understands that the Supreme Personality of Godhead and everything related to Him are on the same transcendental platform. Actually none of them are mundane.





TEXT 73





varṣāntare punaḥ tāṅrā aiche praśna kaila



vaiṣṇavera tāratamya prabhu śikhāila



SYNONYMS



*varṣāntare*-after one year; *punaḥ*-again; *tāṅrā*-they (the inhabitants of Kulīna-grāma); *aiche*-such; *praśna*-a question; *kaila*-made; *vaiṣṇavera*-of Vaiṣṇavas; *tāratamya*-upper and lower gradations; *prabhu*-Śrī Caitanya Mahāprabhu; *śikhāila*-taught.



TRANSLATION



The following year, the inhabitants of Kulīna-grāma again asked the Lord the same question. Hearing this question, Śrī Caitanya Mahāprabhu again taught them about the different types of Vaiṣṇavas.





TEXT 74





yāṅhāra darśane mukhe āise kṛṣṇa-nāma



tāṅhāre jāniha tumi 'vaiṣṇava-pradhāna'



SYNONYMS



*yāṅhāra darśane*-by the sight of whom; *mukhe*-in the mouth; *āise*-automatically awakens; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *tāṅhāre*-him; *jāniha*-must know; *tumi*-you; *vaiṣṇava-pradhāna*-the first-class Vaiṣṇava.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "A first-class Vaiṣṇava is he whose very presence makes others chant the holy name of Kṛṣṇa."



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that if an observer immediately remembers the holy name of Kṛṣṇa upon seeing a Vaiṣṇava, that Vaiṣṇava should be considered a mahā-bhāgavata, a first-class devotee. Such a Vaiṣṇava is always aware of his Kṛṣṇa conscious duty, and he is enlightened in self-realization. He is always in love with the Supreme Personality of Godhead, Kṛṣṇa, and this love is without adulteration. Because of this love, he is always awake to transcendental realization. Because he knows that Kṛṣṇa consciousness is the basis of knowledge and action, he sees everything connected with Kṛṣṇa. Such a person is able to chant the holy name of Kṛṣṇa perfectly. Such a mahā-bhāgavata Vaiṣṇava has the transcendental eyes to see who is sleeping under the spell of māyā, and he engages himself in awakening sleeping conditioned beings by spreading the knowledge of Kṛṣṇa consciousness. He opens eyes that are closed by forgetfulness of Kṛṣṇa. Thus the living entity is liberated from the dullness of material energy and is engaged fully in the service of the Lord. The madhyama-adhikārī Vaiṣṇava can awaken others to Kṛṣṇa consciousness and engage them in duties whereby they can advance. It is therefore said in *Caitanya-caritāmṛta* (*Madhya-līlā*, Chapter Six, verse 279):





lohāke yāvat sparśi' hema nāhi kare

tāvat sparśa-maṇi keha cinite nā pāre



"One cannot understand the value of touchstone until it turns iron into gold." One should judge by action, not by promises. A mahā-bhāgavata can turn a living entity from abominable material life to the Lord's service. This is the test of a mahā-bhāgavata. Although preaching is not meant for a mahā-bhāgavata, a mahā-bhāgavata can descend to the platform of madhyama-bhāgavata just to convert others to Vaiṣṇavism. Actually a mahā-bhāgavata is fit to spread Kṛṣṇa consciousness, but he does not distinguish where Kṛṣṇa consciousness should be spread from where it should not. He thinks that everyone is competent to accept Kṛṣṇa consciousness if the chance is provided. A neophyte and intermediate devotee should always be anxious to hear the mahā-bhāgavata and serve him in every respect. The neophyte and intermediate devotees can gradually rise to the platform of uttama-adhikārī and become first-class devotees. Symptoms of a first-class devotee are given in *Śrīmad-Bhāgavatam* (11.2.45):





sarva-bhūteṣu yaḥ paśyed

bhagavad-bhāvam ātmanaḥ

bhūtāni bhagavaty ātmany

eṣa bhāgavatottamaḥ



When teaching Sanātana Gosvāmī, the Lord further said:





śāstra-yuktye sunipuṇa, dṛḍha-śraddhā yāṅra

'uttama-adhikārī' se tāraye saṁsāra



"If one is expert in Vedic literature and has full faith in the Supreme Lord, then he is an uttama-adhikārī, a first-class Vaiṣṇava, a topmost Vaiṣṇava who can deliver the whole world and turn everyone to Kṛṣṇa consciousness." (Cc. Madhya 22.65) With great love and affection, the mahā-bhāgavata observes the Supreme Personality of Godhead, devotional service and the devotee. He observes nothing beyond Kṛṣṇa, Kṛṣṇa consciousness and Kṛṣṇa's devotees. The mahā-bhāgavata knows that everyone is engaged in the Lord's service in different ways. He therefore descends to the middle platform to elevate everyone to the Kṛṣṇa conscious position.





TEXT 75





krama kari' kahe prabhu 'vaiṣṇava'-lakṣaṇa



'vaiṣṇava', 'vaiṣṇavatara', āra 'vaiṣṇavatama'



SYNONYMS



*krama kari'*-dividing according to grades; *kahe prabhu*-Śrī Caitanya Mahāprabhu spoke; *vaiṣṇava-lakṣaṇa*-the symptoms of Vaiṣṇavas; *vaiṣṇava*-the ordinary Vaiṣṇava (the positive platform); *vaiṣṇava-tara*-the better Vaiṣṇava (the comparative platform); *āra*-and; *vaiṣṇava-tama*-the best Vaiṣṇava (the superlative platform).



TRANSLATION



In this way, Śrī Caitanya Mahāprabhu instructed different types of Vaiṣṇavas-the Vaiṣṇava, Vaiṣṇavatara and Vaiṣṇavatama. He thus successively explained all the symptoms of a Vaiṣṇava to the inhabitants of Kulīna-grāma.





TEXT 76





ei-mata saba vaiṣṇava gauḍe calilā



vidyānidhi se vatsara nīlādri rahilā



SYNONYMS



*ei-mata*-in this way; *saba*-all; *vaiṣṇava*-devotees; *gauḍe calilā*-returned to Bengal; *vidyānidhi*-Puṇḍarīka Vidyānidhi; *se vatsara*-that year; *nīlādri rahilā*-remained at Nīlādri, Jagannātha Purī.



TRANSLATION



Finally all the Vaiṣṇavas returned to Bengal, but that year Puṇḍarīka Vidyānidhi remained at Jagannātha Purī.





TEXT 77





svarūpa-sahita tāṅra haya sakhya-prīti



dui-janāya kṛṣṇa-kathāya ekatra-i sthiti



SYNONYMS



*svarūpa*-sahita-with Svarūpa Dāmodara Gosvāmī; *tāṅra*-his; *haya*-there is; *sakhya-prīti*-very intimate friendship; *dui*-janāya-both of them; *kṛṣṇa-kathāya*-in topics of Kṛṣṇa; *ekatra*-i-on the same level; *sthiti*-position.



TRANSLATION



Svarūpa Dāmodara Gosvāmī and Puṇḍarīka Vidyānidhi had a friendly, intimate relationship, and as far as discussing topics about Kṛṣṇa, they were situated on the same platform.





TEXT 78





gadādhara-paṇḍite teṅho punaḥ mantra dila



oḍana-ṣaṣṭhīra dine yātrā ye dekhila



SYNONYMS



*gadādhara*-paṇḍite-unto Gadādhara Paṇḍita; *teṅho*-Puṇḍarīka Vidyānidhi; *punaḥ*-again, the second; *mantra*-initiation; *dila*-gave; *oḍana-ṣaṣṭhīra dine*-on the day of performing the Oḍana-ṣaṣṭhī function; *yātrā*-festival; *ye*-indeed; *dekhila*-he saw.



TRANSLATION



Puṇḍarīka Vidyānidhi initiated Gadādhara Paṇḍita for the second time, and on the day of Oḍana-ṣaṣṭhī he saw the festival.



PURPORT



At the beginning of winter, there is a ceremony known as the Oḍana-ṣaṣṭhī. This ceremony indicates that from that day forward, a winter covering should be given to Lord Jagannātha. That covering is directly purchased from a weaver. According to the arcana-mārga, a cloth should first be washed to remove all the starch, and then it can be used to cover the Lord. Puṇḍarīka Vidyānidhi saw that the priest neglected to wash the cloth before covering Lord Jagannātha. Since he wanted to find some fault in the devotees, he became indignant.





TEXT 79





jagannātha parena tathā 'māḍuyā' vasana



dekhiyā saghṛṇa haila vidyānidhira mana



SYNONYMS



*jagannātha*-Lord Jagannātha; *parena*-puts on; *tathā*-there; *māḍuyā vasana*-cloth with starch; *dekhiyā*-seeing; *sa*-ghṛṇa-with hatred; *haila*-was; *vidyānidhira mana*-the mind of Vidyānidhi.



TRANSLATION



When Puṇḍarīka Vidyānidhi saw that Lord Jagannātha was given a starched garment, he became a little hateful. In this way his mind was polluted.





TEXT 80





sei rātrye jagannātha-balāi āsiyā



dui-bhāi caḍā'na tāṅre hāsiyā hāsiyā



SYNONYMS



*sei rātrye*-on that night; *jagannātha*-Lord Jagannātha; *balāi*-Lord Balarāma; *āsiyā*-coming; *dui*-bhāi-both brothers; *caḍā'na*-slapped; *tāṅre*-him; *hāsiyā hāsiyā*-smiling.



TRANSLATION



That night the brothers Lord Jagannātha and Balarāma came to Puṇḍarīka Vidyānidhi and, smiling, began to slap him.





TEXT 81





gāla phulila, ācārya antare ullāsa



vistāri' varṇiyāchena vṛndāvana-dāsa



SYNONYMS



*gāla*-the cheeks; *phulila*-became swollen; *ācārya*-Puṇḍarīka Vidyānidhi; *antare*-within the heart; *ullāsa*-very happy; *vistāri'*-elaborating; *varṇiyāchena*-has narrated; *vṛndāvana*-dāsa-Śrīla Vṛndāvana dāsa Ṭhākura.



TRANSLATION



Although his cheeks were swollen from the slapping, Puṇḍarīka Vidyānidhi was very happy within. This incident has been elaborately described by Ṭhākura Vṛndāvana dāsa.





TEXT 82





ei-mata pratyabda āise gauḍera bhakta-gaṇa



prabhu-saṅge rahi' kare yātrā-daraśana



SYNONYMS



*ei-mata*-in this way; *prati*-abda-every year; *āise*-come; *gauḍera*-of Bengal; *bhakta-gaṇa*-the devotees; *prabhu*-saṅge-with Lord Śrī Caitanya Prabhu; *rahi'*-residing; *kare*-do; *yātrā*-daraśana-observing the Ratha-yātrā festival.



TRANSLATION



Every year the devotees of Bengal would come and stay with Śrī Caitanya Mahāprabhu to see the Ratha-yātrā festival.





TEXT 83





tāra madhye ye ye varṣe āchaye viśeṣa



vistāriyā āge tāhā kahiba niḥśeṣa



SYNONYMS



*tāra madhye*-within those episodes; *ye ye*-whatever; *varṣe*-in years; *āchaye*-there is; *viśeṣa*-particular occurrence; *vistāriyā*-elaborating; *āge*-ahead; *tāhā*-that; *kahiba*-I shall say; *niḥśeṣa*-completely.



TRANSLATION



Whatever happened during those years that is worth noting shall be described later.





TEXT 84





ei-mata mahāprabhura cāri vatsara gela



dakṣiṇa yāñā āsite dui vatsara lāgila



SYNONYMS



*ei-mata*-in this way; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *cāri*-four; *vatsara*-years; *gela*-passed; *dakṣiṇa yāñā*-after touring southern India; *āsite*-to come back; *dui vatsara lāgila*-He took two years.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu passed four years. He spent the first two years on His tour in South India.





TEXT 85





āra dui vatsara cāhe vṛndāvana yāite



rāmānanda-haṭhe prabhu nā pāre calite



SYNONYMS



*āra dui vatsara*-another two years; *cāhe*-He wanted; *vṛndāvana yāite*-to go to Vṛndāvana; *rāmānanda-haṭhe*-by the tricks of Rāmānanda Rāya; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *nā pāre*-was not able; *calite*-to go.



TRANSLATION



The other two years, Śrī Caitanya Mahāprabhu wanted to go to Vṛndāvana, but He could not leave Jagannātha Purī because of Rāmānanda Rāya's tricks.





TEXT 86





pañcama vatsare gauḍera bhakta-gaṇa āilā



ratha dekhi' nā rahilā, gauḍere calilā



SYNONYMS



*pañcama vatsare*-on the fifth year; *gauḍera*-of Bengal; *bhakta-gaṇa*-the devotees; *āilā*-came; *ratha dekhi'*-seeing the Ratha-yātrā festival; *nā rahilā*-did not stay; *gauḍere calilā*-returned to Bengal.



TRANSLATION



During the fifth year, the devotees from Bengal came to see the Ratha-yātrā festival. After seeing it, they did not stay but returned to Bengal.





TEXT 87





tabe prabhu sārvabhauma-rāmānanda-sthāne



āliṅgana kari' kahe madhura vacane



SYNONYMS



*tabe*-then; *prabhu*-Śrī Caitanya Mahāprabhu; *sārvabhauma*-rāmānanda-sthāne-before Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya; *āliṅgana kari'*-embracing; *kahe*-says; *madhura vacane*-sweet words.



TRANSLATION



Then Śrī Caitanya Mahāprabhu placed a proposal before Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya. He embraced them and spoke sweet words.





TEXT 88





bahuta utkaṇṭhā mora yāite vṛndāvana



tomāra haṭhe dui vatsara nā kailuṅ gamana



SYNONYMS



*bahuta utkaṇṭhā*-great anxiety; *mora*-My; *yāite vṛndāvana*-to go to Vṛndāvana; *tomāra haṭhe*-by your tricks; *dui vatsara*-for two years; *nā kailuṅ*-I did not do; *gamana*-going.



TRANSLATION



Caitanya Mahāprabhu said, "My desire to go to Vṛndāvana has very much increased. Because of your tricks, I have not been able to go there for the past two years.





TEXT 89





avaśya caliba, duṅhe karaha sammati



tomā-duṅhā vinā mora nāhi anya gati



SYNONYMS



*avaśya*-certainly; *caliba*-I shall go; *duṅhe*-both of you; *karaha sammati*-kindly agree to this proposal; *tomā*-duṅhā vinā-except you two; *mora*-My; *nāhi*-there is not; *anya gati*-other resort.



TRANSLATION



"This time I must go. Will you please give Me permission? Save for you two, I have no other resort.





TEXT 90





gauḍa-deśe haya mora 'dui samāśraya'



'jananī' jāhnavī',--ei dui dayāmaya



SYNONYMS



*gauḍa-deśe*-in Bengal; *haya*-there are; *mora*-My; *dui*-two; *samāśraya*-shelters; *jananī*-the mother; *jāhnavī*-mother Ganges; *ei dui*-these two; *dayā-maya*-very merciful.



TRANSLATION



"In Bengal I have two shelters-my mother and the River Ganges. Both of them are very merciful.





TEXT 91





gauḍa-deśa diyā yāba tāṅ-sabā dekhiyā



tumi duṅhe ājñā deha' parasanna hañā



SYNONYMS



*gauḍa-deśa*-the country known as Bengal; *diyā*-through; *yāba*-I shall go; *tāṅ*-sabā-both of them; *dekhiyā*-seeing; *tumi duṅhe*-both of you; *ājñā deha'*-give Me permission; *parasanna hañā*-being very pleased.



TRANSLATION



"I shall go to Vṛndāvana through Bengal and see both My mother and the River Ganges. Now would you two be pleased to give Me permission?"





TEXT 92





śuniyā prabhura vāṇī mane vicāraya



prabhu-sane ati haṭha kabhu bhāla naya



SYNONYMS



*śuniyā*-hearing; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *vāṇī*-the words; *mane*-in their minds; *vicāraya*-considered; *prabhu*-sane-with Lord Caitanya Mahāprabhu; *ati*-very much; *haṭha*-tricks; *kabhu*-at any time; *bhāla naya*-s not very good.



TRANSLATION



When Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya heard these words, they began to consider that it was not at all good that they played so many tricks on the Lord.





TEXT 93





duṅhe kahe,--ebe varṣā, calite nāribā



vijayā-daśamī āile avaśya calibā



SYNONYMS



*duṅhe kahe*-both of them said; *ebe*-now; *varṣā*-rainy season; *calite nāribā*-You will not be able to go; *vijayā-daśamī*-the Vijayā-daśamī day; *āile*-when it arrives; *avaśya*-certainly; *calibā*-You will go.



TRANSLATION



They both said, "Now that the rainy season is here, it will be difficult for You to travel. It is better to wait for Vijayā-daśamī before departing for Vṛndāvana."





TEXT 94





ānande mahāprabhu varṣā kaila samādhāna



vijayā-daśamī-dine karila payāna



SYNONYMS



*ānande*-in great pleasure; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *varṣā*-the rainy season; *kaila samādhāna*-passed; *vijayā*-daśamī-dine-on Vijayā-daśamī, the day when the victory was won by Lord Rāmacandra; *karila payāna*-He departed.



TRANSLATION



Śrī Caitanya Mahāprabhu was very pleased to thus receive their permission. He waited until the rainy season passed, and when the day of Vijayā-daśamī arrived, He departed for Vṛndāvana.





TEXT 95





jagannāthera prasāda prabhu yata pāñāchila



kaḍāra, candana, ḍora, saba saṅge laila



SYNONYMS



*jagannāthera*-of Lord Jagannātha; *prasāda*-the remnants of food; *prabhu*-Śrī Caitanya Mahāprabhu; *yata*-all; *pāñāchila*-had obtained; *kaḍāra*-a kind of tilaka; *candana*-sandalwood; *ḍora*-ropes; *saba*-all; *saṅge laila*-He took with Him.



TRANSLATION



The Lord collected whatever remnants of food were left by Lord Jagannātha. He also took remnants of the Lord's kaḍāra ointment, sandalwood and ropes with Him.





TEXT 96





jagannāthe ājñā māgi' prabhāte calilā



uḍiyā-bhakta-gaṇa saṅge pāche cali' āilā



SYNONYMS



*jagannāthe*-from Lord Jagannātha; *ājñā māgi'*-taking permission; *prabhāte*-early in the morning; *calilā*-departed; *uḍiyā-bhakta-gaṇa*-all the devotees of Orissa; *saṅge*-with Him; *pāche*-following; *cali' āilā*-went.



TRANSLATION



After taking Lord Jagannātha's permission early in the morning, Śrī Caitanya Mahāprabhu departed, and all the devotees of Orissa began following Him.





TEXT 97





uḍiyā-bhakta-gaṇe prabhu yatne nivārilā



nija-gaṇa-saṅge prabhu 'bhavānīpura, āilā



SYNONYMS



*uḍiyā-bhakta-gaṇe*-the devotees of Orissa; *prabhu*-Śrī Caitanya Mahāprabhu; *yatne*-with great care; *nivārilā*-stopped; *nija*-gaṇa-saṅge-with His personal associates; *prabhu*-Śrī Caitanya Mahāprabhu; *bhavānīpura āilā*-came to Bhavānīpura.



TRANSLATION



It was with great care that Caitanya Mahāprabhu forbade the Orissa devotees to follow Him. Accompanied by personal associates, He first went to Bhavānīpura.



PURPORT



One goes through Bhavānīpura before reaching a well-known place named Jānkādei-pura, or Jānakīdevī-pura.





TEXT 98





rāmānanda āilā pāche dolāya caḍiyā



vāṇīnātha bahu prasāda dila pāṭhāñā



SYNONYMS



*rāmānanda*-Rāmānanda Rāya; *āilā*-came; *pāche*-behind; *dolāya caḍiyā*-riding on a palanquin; *vāṇīnātha*-Vāṇīnātha Rāya; *bahu*-a large quantity of; *prasāda*-remnants of the food of Jagannātha; *dila*-gave; *pāṭhāñā*-sending.



TRANSLATION



After Lord Caitanya reached Bhavānīpura, Rāmānanda Rāya arrived on his palanquin, and Vāṇīnātha Rāya had a large quantity of prasāda sent to the Lord.





TEXT 99





prasāda bhojana kari' tathāya rahilā



prātaḥ-kāle cali' prabhu'bhuvaneśvara' āilā



SYNONYMS



*prasāda bhojana kari'*-after taking the prasāda; *tathāya rahilā*-He stayed there; *prātaḥ*-kāle-early in the morning; *cali'*-walking; *prabhu*-Śrī Caitanya Mahāprabhu; *bhuvaneśvara āilā*-reached the place known as Bhuvaneśvara.



TRANSLATION



After taking prasāda, Śrī Caitanya Mahāprabhu remained there for the night. Early in the morning, He began walking and finally reached Bhuvaneśvara.





TEXT 100





'kaṭake' āsiyā kaila 'gopāla' daraśana



svapneśvara-vipra kaila prabhura nimantraṇa



SYNONYMS



*kaṭake*-to the city of Kaṭaka; *āsiyā*-coming; *kaila*-did; *gopāla daraśana*-seeing Lord Gopāla; *svapneśvara-vipra*-the brāhmaṇa named Svapneśvara; *kaila*-did; *prabhura*-of Śrī Caitanya Mahāprabhu; *nimantraṇa*-invitation.



TRANSLATION



After reaching the city of Kaṭaka, He saw the temple of Gopāla, and a brāhmaṇa there named Svapneśvara invited the Lord to eat.





TEXT 101





rāmānanda-rāya saba-gaṇe nimantrila



bāhira udyāne āsi' prabhu vāsā kaila



SYNONYMS



*rāmānanda*-rāya-Rāmānanda Rāya; *saba-gaṇe*-all the followers of Śrī Caitanya Mahāprabhu; *nimantrila*-invited; *bāhira udyāne*-in an outside garden; *āsi'*-coming; *prabhu*-Śrī Caitanya Mahāprabhu; *vāsā kaila*-made His resting place.



TRANSLATION



Rāmānanda Rāya invited all the others for their meals, and Śrī Caitanya Mahāprabhu made His resting place in a garden outside the temple.





TEXT 102





bhikṣā kari' bakula-tale karilā viśrāma



pratāparudra-ṭhāñi rāya karila payāna



SYNONYMS



*bhikṣā kari'*-after taking lunch; *bakula*-tale-underneath a bakula flower tree; *karilā viśrāma*-took rest; *pratāparudra-ṭhāñi*-to the presence of Mahārāja Pratāparudra; *rāya*-Rāmānanda Rāya; *karila payāna*-departed.



TRANSLATION



While Śrī Caitanya Mahāprabhu was taking rest beneath a bakula tree, Rāmānanda Rāya immediately went to Mahārāja Pratāparudra.





TEXT 103





śuni' ānandita rājā ati-śīghra āilā



prabhu dekhi' daṇḍavat bhūmete padilā



SYNONYMS



*śuni'*-hearing; *ānandita*-very pleased; *rājā*-the King; *ati-śīghra*-hastily; *āilā*-came; *prabhu dekhi'*-seeing Lord Śrī Caitanya Mahāprabhu; *daṇḍavat*-obeisances offered falling flat; *bhūmete*-on the ground; *paḍilā*-fell down. obeisances offered falling flat; *bhūmete*-on the ground; *paḍilā*-fell down.



TRANSLATION



The King was very happy to hear the news, and he hastily went there. Upon seeing the Lord, he fell flat to offer Him obeisances.





TEXT 104





punaḥ uṭhe, punaḥ paḍe praṇaya-vihvala



stuti kare, pulakāṅga, paḍe aśru-jala



SYNONYMS



*punaḥ*-again; *uṭhe*-he arose; *punaḥ*-again; *paḍe*-he fell down; *praṇaya*-vihvala-overwhelmed with love; *stuti kare*-offers prayers; *pulaka-aṅga*-the entire body quivering in joy; *paḍe*-fell down; *aśru*-jala-tears.



TRANSLATION



Being overwhelmed with love, the King again and again got up and fell down. When he offered prayers, his whole body shivered, and tears fell from his eyes.





TEXT 105





tāṅra bhakti dekhi' prabhura tuṣṭa haila mana



uṭhi' mahāprabhu tāṅre kailā āliṅgana



SYNONYMS



*tāṅra bhakti*-his devotion; *dekhi'*-seeing; *prabhura*-of Śrī Caitanya Mahāprabhu; *tuṣṭa*-pleased; *haila*-was; *mana*-mind; *uṭhi'*-standing up; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *kailā āliṅgana*-embraced.



TRANSLATION



Śrī Caitanya Mahāprabhu was very pleased to see the King's devotion, and He therefore stood up and embraced him.





TEXT 106





punaḥ stuti kari' rājā karaye praṇāma



prabhu-kṛpā-aśrute tāṅra deha haila snāna



SYNONYMS



*punaḥ*-again; *stuti kari'*-offering prayers; *rājā*-the King; *karaye praṇāma*-offered obeisances; *prabhu kṛpā*-of the mercy of the Lord; *aśrute*-by the tears; *tāṅra*-of the Lord; *deha*-the body; *haila*-became; *snāna*-bathed.



TRANSLATION



When the Lord embraced the King, the King again and again offered prayers and obeisances. In this way, the Lord's mercy brought tears from the King, and the Lord's body was bathed with these tears.





TEXT 107





sustha kari, rāmānanda rājāre vasāilā



kāya-mano-vākye prabhu tāṅre kṛpā kailā



SYNONYMS



*sustha kari*-comforting him; *rāmānanda*-Rāya Rāmānanda; *rājāre vasāilā*-made the King sit down; *kāya*-mano-vākye-with body, mind and words; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto the King; *kṛpā kailā*-showed His mercy.



TRANSLATION



Finally Rāmānanda Rāya pacified the King and made him sit down. The Lord also bestowed mercy upon him through His body, mind and words.





TEXT 108





aiche tāṅhāre kṛpā kaila gaurarāya



"pratāparudra-santrātā" nāma haila yāya



SYNONYMS



*aiche*-such; *tāṅhāre*-unto the King; *kṛpā*-mercy; *kaila*-showed; *gaurarāya*-Śrī Caitanya Mahāprabhu; *pratāparudra-santrātā*-the deliverer of Mahārāja Pratāparudra; *nāma*-the name; *haila*-became; *yāya*-by which.



TRANSLATION



Śrī Caitanya Mahāprabhu showed such mercy to the King that from that day on the Lord became known as Pratāparudra-santrātā, the deliverer of Mahārāja Pratāparudra.





TEXT 109





rāja-pātra-gaṇa kaila prabhura vandana



rājāre vidāya dilā śacīra nandana



SYNONYMS



*rāja-pātra-gaṇa*-the officers of the King; *kaila*-did; *prabhura vandana*-glorifying the Lord; *rājāre*-unto the King; *vidāya dilā*-bade farewell; *śacīra nandana*-the son of mother Śacī.



TRANSLATION



All the governmental officers also paid their respects to the Lord, and finally the King and his men were bade farewell by the son of mother Śacī.





TEXT 110





bāhire āsi' rājā ājñā-patra lekhāila



nija-rājye yata 'viṣayī', tāhāre pāṭhāila



SYNONYMS



*bāhire āsi'*-coming outside; *rājā*-the King; *ājñā*-patra-letters of command; *lekhāila*-had written; *nija-rājye*-in his own kingdom; *yata*-all; *viṣayī*-government servants; *tāhāre*-unto them; *pāṭhāila*-sent.



TRANSLATION



The King then went outside and had orders written down and sent to the government servants within his kingdom.





TEXT 111





'grāme-grāme' nūtana āvāsa karibā



pāṅca-sāta navya-gṛhe sāmagrye bharibā



SYNONYMS



*grāme-grāme*-in every village; *nūtana*-new; *āvāsa*-residential places; *karibā*-you should construct; *pāṅca*-sāta-five to seven; *navya-gṛhe*-in new houses; *sāmagrye*-with food; *bharibā*-you should fill.



TRANSLATION



His orders read: "In every village you should construct new residences, and in five or seven new houses, you should store all kinds of food.





TEXT 112





āpani prabhuke lañā tāhāṅ uttaribā



rātri-dibā vetra-haste sevāya rahibā



SYNONYMS



*āpani*-personally, yourself; *prabhuke*-Śrī Caitanya Mahāprabhu; *lañā*-taking; *tāhāṅ uttaribā*-you should go there; *rātri*-dibā-night and day; *vetra*-haste-with a cane in the hands; *sevāya rahibā*-should remain engaged in His service.



TRANSLATION



"You should personally take the Lord to these newly constructed houses. Day and night you should engage in His service with a stick in your hands."





TEXT 113





dui mahā-pātra,--'haricandana', 'mardarāja'



tāṅre ājñā dila rājā--'kariha sarva kāya



SYNONYMS



*dui mahā*-pātra-two respectable officers; *haricandana*-Haricandana; *mardarāja*-Mardarāja; *tāṅre*-to them; *ājñā dila*-gave orders; *rājā*-the King; *kariha*-do; *sarva kāya*-everything needed.



TRANSLATION



The King ordered two respectable officers named Haricandana and Mardarāja to do whatever was necessary to carry out these orders.





TEXTS 114-115





eka navya-naukā āni' rākhaha nadī-tīre



yāhāṅ snāna kari' prabhu yā'na nadī-pāre



tāhāṅ stambha ropaṇa kara 'mahā-tīrtha' kari'



nitya snāna kariba tāhāṅ, tāhāṅ yena mari



SYNONYMS



*eka*-one; *navya*-new; *naukā*-boat; *āni'*-bringing; *rākhaha*-keep; *nadī*-tīre-on the bank of the river; *yāhāṅ*-where; *snāna kari'*-taking bath; *prabhu*-Śrī Caitanya Mahāprabhu; *yā'na*-goes; *nadī*-pāre-on the other bank of the river; *tāhāṅ*-there; *stambha*-a memorial column; *ropaṇa kara*-establish; *mahā-tīrtha kari'*-making that place a great place of pilgrimage; *nitya*-daily; *snāna kariba*-I shall bathe; *tāhāṅ*-there; *tāhāṅ*-there; *yena mari*-let me die.



TRANSLATION



The King also ordered them to maintain a new boat on the banks of the river, and wherever Śrī Caitanya Mahāprabhu took His bath or crossed to the other side of the river, they should establish a memorial column and make that place a great place of pilgrimage. "Indeed," said the King, "I will take my bath there. And let me also die there."





TEXT 116





caturdvāre karaha uttama navya vāsa



rāmānanda, yāha tumi mahāprabhu-pāśa



SYNONYMS



*caturdvāre*-at the place named Caturdvāra; *karaha*-make; *uttama*-very nice; *navya vāsa*-new residential quarters; *rāmānanda*-Rāmānanda Rāya; *yāha tumi*-you please go; *mahāprabhu*-pāśa-near Śrī Caitanya Mahāprabhu.



TRANSLATION



The King continued, "At Caturdvāra, please construct new residential quarters. Now, Rāmānanda, you can return to Śrī Caitanya Mahāprabhu."





TEXT 117





sandhyāte calibe prabhu,--nṛpati śunila



hastī-upara tāmbu-gṛhe strī-gaṇe caḍāila



SYNONYMS



*sandhyāte*-in the evening; *calibe prabhu*-the Lord will start; *nṛpati śunila*-the King heard; *hastī*-upara-upon the backs of elephants; *tāmbu-gṛhe*-in tents; *strī-gaṇe*-all the ladies; *caḍāila*-made get up.



TRANSLATION



When the King heard that the Lord was leaving that evening, he immediately made arrangements for some elephants with small tents on their backs to be brought there. Then all the ladies of the palace got on the elephants.





TEXT 118





prabhura calibāra pathe rahe sāri hañā



sandhyāte calilā prabhu nija-gaṇa lañā



SYNONYMS



*prabhura*-of the Lord; *calibāra pathe*-on the route of walking; *rahe*-remained; *sāri hañā*-being in a line; *sandhyāte*-in the evening; *calilā prabhu*-the Lord departed; *nija*-gaṇa lañā-taking His own men.



TRANSLATION



All these ladies went to the road the Lord was taking and remained there in a line. That evening, the Lord departed with His devotees.





TEXT 119





'citrotpalā-nadī' āsi' ghāṭe kaila snāna



mahiṣī-sakala dekhi' karaye praṇāma



SYNONYMS



*citrotpalā-nadī*-to the river named Citrotpalā; *āsi'*-coming; *ghāṭe*-on the bank; *kaila snāna*-took a bath; *mahiṣī-sakala*-all the queens and ladies of the palace; *dekhi'*-seeing; *karaye praṇāma*-offered their obeisances.



TRANSLATION



When Śrī Caitanya Mahāprabhu went to the bank of the River Citrotpalā to take His bath, all the queens and ladies of the palace offered their obeisances to Him.





TEXT 120





prabhura daraśane sabe haila premamaya



'kṛṣṇa' 'kṛṣṇa' kahe, netra aśru variṣaya



SYNONYMS



*prabhura daraśane*-by seeing the Lord; *sabe*-all of them; *haila*-became; *prema*-maya-overwhelmed with love; *kṛṣṇa kṛṣṇa kahe*-chanted the holy name of Kṛṣṇa; *netra*-the eyes; *aśru*-tears; *variṣaya*-poured.



TRANSLATION



Upon seeing the Lord, they all felt themselves overwhelmed with love of Godhead, and, tears pouring from their eyes, they began to chant the holy name, "Kṛṣṇa! Kṛṣṇa!"





TEXT 121





emana kṛpālu nāhi śuni tribhuvane



kṛṣṇa-premā haya yāṅra dūra daraśane



SYNONYMS



*emana kṛpālu*-such a merciful person; *nāhi*-not; *śuni*-we hear; *tri*-bhuvane-within the three worlds; *kṛṣṇa-premā haya*-one gets love of Kṛṣṇa; *yāṅra*-of whom; *dūra daraśane*-by seeing from a distance.



TRANSLATION



There is no one as merciful as Śrī Caitanya Mahāprabhu within all three worlds. Simply by seeing Him from a distance, one is overwhelmed with love of Godhead.





TEXT 122





naukāte caḍiyā prabhu haila nadī pāra



jyotsnāvatī rātrye cali' āilā caturdvāra



SYNONYMS



*naukāte caḍiyā*-getting on the boat; *prabhu*-Śrī Caitanya Mahāprabhu; *haila*-was; *nadī pāra*-across the river; *jyotsnāvatī*-lighted by the full moon; *rātrye*-in the night; *cali'*-walking; *āilā*-came; *caturdvāra*-to Caturdvāra.



TRANSLATION



The Lord then got into a new boat and crossed the river. Walking in the full moonlight, He finally reached the town known as Caturdvāra.





TEXT 123





rātrye tathā rahi' prāte snāna-kṛtya kaila



hena-kāle jagannāthera mahā-prasāda āila



SYNONYMS



*rātrye*-on that night; *tathā rahi'*-staying there; *prāte*-in the morning; *snāna*-kṛtya kaila-took His bath; *hena*-kāle-at that time; *jagannāthera*-of Lord Jagannātha; *mahā*-prasāda āila-remnants of food arrived.



TRANSLATION



The Lord spent the night there and in the morning took His bath. At that time, remnants of Lord Jagannātha's food arrived.





TEXT 124





rājāra ājñāya paḍichā pāṭhāya dine-dine



bahuta prasāda pāṭhāya diyā bahu-jane



SYNONYMS



*rājāra ājñāya*-by the order of the King; *paḍichā*-the superintendent of the temple; *pāṭhāya*-sent; *dine*-dine-day after day; *bahuta prasāda*-a large quantity of food; *pāṭhāya*-he sent; *diyā bahu*-jane-carried by many persons.



TRANSLATION



Following the King's orders, the superintendent of the temple sent large quantities of prasāda every day, and it was carried by many persons.





TEXT 125





svagaṇa-sahite prabhu prasāda aṅgīkari'



uṭhiyā calilā prabhu bali' 'hari' 'hari'



SYNONYMS



*sva*-gaṇa-sahite-with His personal associates; *prabhu*-Śrī Caitanya Mahāprabhu; *prasāda*-the remnants of food; *aṅgīkari'*-accepting; *uṭhiyā*-standing up; *calilā*-started; *prabhu*-Śrī Caitanya Mahāprabhu; *bali'*-uttering; *hari hari*-Hari, Hari.



TRANSLATION



After accepting the prasāda, Śrī Caitanya Mahāprabhu stood up and started to go, chanting the holy names,"Hari! Hari!"





TEXT 126





rāmānanda, mardarāja, śrī-haricandana



saṅge sevā kari' cale ei tina jana



SYNONYMS



*rāmānanda*-Rāmānanda; *mardarāja*-Mardarāja; *śrī-haricandana*-Śrī Haricandana; *saṅge*-in company; *sevā kari'*-rendering service; *cale*-went; *ei tina jana*-these three gentlemen.



TRANSLATION



Rāmānanda Rāya, Mardarāja and Śrī Haricandana always went with Śrī Caitanya Mahāprabhu and rendered various services.





TEXTS 127-129





prabhu-saṅge purī-gosāñi, svarūpa-dāmodara



jagadānanda, mukunda, govinda, kāśīśvara



haridāsa-ṭhākura, āra paṇḍita-vakreśvara



gopīnāthācārya, āra paṇḍita-dāmodara



rāmāi, nandāi, āra bahu bhakta-gaṇa



pradhāna kahiluṅ, sabāra ke kare gaṇana



SYNONYMS



*prabhu*-saṅge-with Śrī Caitanya Mahāprabhu; *purī*-gosāñi-Paramānanda Purī; *svarūpa*-dāmodara-Svarūpa Dāmodara; *jagadānanda*-Jagadānanda; *mukunda*-Mukunda; *govinda*-Govinda; *kāśīśvara*-Kāśīśvara; *haridāsa-ṭhākura*-Haridāsa Ṭhākura; *āra*-and; *paṇḍita*-vakreśvara-Paṇḍita Vakreśvara; *gopīnātha-ācārya*-Gopīnātha Ācārya; *āra*-and; *paṇḍita*-dāmodara-Paṇḍita Dāmodara; *rāmāi*-Rāmāi; *nandāi*-Nandāi; *āra*-and; *bahu bhakta*-gaṇa-many devotees; *pradhāna*-the chief; *kahiluṅ*-I have mentioned; *sabāra*-of all of them; *ke*-who; *kare gaṇana*-can make an account.



TRANSLATION



Paramānanda Purī Gosvāmī, Svarūpa Dāmodara, Jagadānanda, Mukunda, Govinda, Kāśīśvara, Haridāsa Ṭhākura, Vakreśvara Paṇḍita, Gopīnātha Ācārya, Dāmodara Paṇḍita, Rāmāi, Nandāi and many other devotees accompanied the Lord. I have mentioned only the chief devotees. No one can describe the total number.





TEXT 130





gadādhara-paṇḍita yabe saṅgete calilā



'kṣetra-sannyāsa nā chāḍiha'--prabhu niṣedhilā



SYNONYMS



*gadādhara*-paṇḍita-Gadādhara Paṇḍita; *yabe*-when; *saṅgete*-with Śrī Caitanya Mahāprabhu; *calilā*-started to go; *kṣetra-sannyāsa*-the renounced order of life at a holy place of pilgrimage; *nā chāḍiha*-do not give up; *prabhu niṣedhilā*-Lord Śrī Caitanya Mahāprabhu forbade.



TRANSLATION



When Gadādhara Paṇḍita started to go with the Lord, he was forbidden to come and was asked not to give up the vow of kṣetra-sannyāsa.



PURPORT



When one takes kṣetra-sannyāsa, he leaves his household life and goes to a place of pilgrimage devoted to Lord Viṣṇu. Such places include Puruṣottama (Jagannātha Purī), Navadvīpa-dhāma and Mathurā-dhāma. The kṣetra-sannyāsī lives in these places alone or with his family. Śrīla Bhaktivinoda Ṭhākura considers kṣetra-sannyāsa to be the preferable vānaprastha situation in this Age of Kali. Sārvabhauma Bhaṭṭācārya lived in this way, and he has been called a kṣetra-sannyāsī-that is, a sannyāsī living in Jagannātha Purī.





TEXT 131





paṇḍita kahe,--"yāhāṅ tumi, sei nīlācala



kṣetra-sannyāsa mora yāuka rasātala"



SYNONYMS



*paṇḍita kahe*-Gadādhara Paṇḍita said; *yāhāṅ*-wherever; *tumi*-You are situated; *sei*-that; *nīlācala*-Jagannātha Purī; *kṣetra*-sannyāsa-vow to remain in a holy place of pilgrimage; *mora*-my; *yāuka*-let it go; *rasātala*-to hell.



TRANSLATION



When he was requested to return to Jagannātha Purī, Gadādhara Paṇḍita told the Lord, "Wherever You are staying is Jagannātha Purī. Let my so-called kṣetra-sannyāsa go to hell."





TEXT 132





prabhu kahe,--"iṅhā kara gopīnātha sevana"



paṇḍita kahe,--"koṭi-sevā tvat-pāda-darśana"



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *iṅhā*-here; *kara*-just do; *gopīnātha sevana*-worship of Gopīnātha; *paṇḍita kahe*-the paṇḍita said; *koṭi*-sevā-millions of times the service; *tvat*-pāda-darśana-seeing Your lotus feet.



TRANSLATION



When Śrī Caitanya Mahāprabhu asked Gadādhara Paṇḍita to remain at Jagannātha Purī and engage in Gopīnātha's service, Gadādhara Paṇḍita replied, "One renders service to Gopīnātha a million times simply by seeing Your lotus feet."





TEXT 133





prabhu kahe,--"sevā chāḍibe, āmāya lāge doṣa



iṅhā rahi' sevā kara,--āmāra santoṣa"



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *sevā chāḍibe*-you will give up the service; *āmāya*-to Me; *lāge*-will attach; *doṣa*-fault; *iṅhā rahi'*-staying here; *sevā kara*-just be engaged in service; *āmāra*-My; *santoṣa*-satisfaction.



TRANSLATION



Śrī Caitanya Mahāprabhu then said, "If you abandon His service, it will be My fault. It is better that you remain here and render service. That will be My satisfaction."





TEXT 134





paṇḍita kahe,--"saba doṣa āmāra upara



tomā-saṅge nā yāiba, yāiba ekeśvara



SYNONYMS



*paṇḍita kahe*-the Paṇḍita said; *saba*-all; *doṣa*-fault; *āmāra upara*-upon me; *tomā*-saṅge-with You; *nā yāiba*-I shall not go; *yāiba*-I shall go; *ekeśvara*-alone.



TRANSLATION



The Paṇḍita replied, "Do not worry. All the faults will be on my head. I shall not accompany You but shall go alone.





TEXT 135





āi'ke dekhite yāiba, nā yāiba tomā lāgi'



'pratijñā'-'sevā'-tyāga-doṣa, tāra āmi bhāgī"



SYNONYMS



*āi'ke*-mother Śacīdevī; *dekhite*-to see; *yāiba*-I shall go; *nā yāiba*-I shall not go; *tomā lāgi'*-for Your sake; *pratijñā-sevā*-the vow and service to Gopīnātha; *tyāga-doṣa*-the fault of giving up; *tāra*-for that; *āmi bhāgī*-I am responsible.



TRANSLATION



"I shall go to see Śacīmātā, but I shall not go for Your sake. I shall be responsible for the abandoning of my vow and service to Gopīnātha."





TEXT 136





eta bali' paṇḍita-gosāñi pṛthak calilā



kaṭaka āsi' prabhu tāṅre saṅge ānāilā



SYNONYMS



*eta bali'*-saying this; *paṇḍita*-gosāñi-Gadādhara Paṇḍita; *pṛthak calilā*-proceeded separately; *kaṭaka āsi'*-when He came to Kaṭaka; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *saṅge*-with Him; *ānāilā*-brought.



TRANSLATION



Thus Gadādhara Paṇḍita Gosvāmī traveled alone, but when they all arrived at Kaṭaka, Śrī Caitanya Mahāprabhu called him, and he went in the Lord's company.





TEXT 137





paṇḍitera gaurāṅga-prema bujhana nā yāya



'pratijñā', 'śrī-kṛṣṇa-sevā' chāḍila tṛṇa-prāya



SYNONYMS



*paṇḍitera*-of Gadādhara Paṇḍita; *gaurāṅga-prema*-the love for Śrī Caitanya Mahāprabhu; *bujhana*-understanding; *nā yāya*-is not possible; *pratijñā*-a vow; *śrī-kṛṣṇa-sevā*-the service of the Lord; *chāḍila*-gave up; *tṛṇa*-prāya-almost like straw.



TRANSLATION



No one can understand the loving intimacy between Gadādhara Paṇḍita and Śrī Caitanya Mahāprabhu. Gadādhara Paṇḍita gave up his vow and service to Gopīnātha just as one gives up a piece of straw.



PURPORT



Just to get Śrī Caitanya Mahāprabhu's association, Gadādhara Paṇḍita gave up his life's vow to engage in Gopīnātha's service. This kind of loving affection can be understood only by very confidential devotees. Ordinarily, no one can understand its purport.





TEXT 138





tāṅhāra caritre prabhu antare santoṣa



tāṅhāra hāte dhari' kahe kari' praṇaya-roṣa



SYNONYMS



*tāṅhāra caritre*-in his behavior; *prabhu*-Śrī Caitanya Mahāprabhu; *antare*-within His heart; *santoṣa*-very satisfied; *tāṅhāra hāte dhari'*-catching his hand; *kahe*-says; *kari'*-exhibiting; *praṇaya*-roṣa-anger in love.



TRANSLATION



Gadādhara Paṇḍita's behavior was very pleasing to Śrī Caitanya Mahāprabhu's heart. Nevertheless, the Lord took his hand and spoke to him, displaying the anger of love.





TEXT 139





'pratijñā', 'sevā' chāḍibe,--e tomāra 'uddeśa'



se siddha ha-ila--chāḍi' āilā dūra deśa



SYNONYMS



*pratijñā*-the vow; *sevā*-and service; *chāḍibe*-will give up; *e*-this; *tomāra*-your; *uddeśa*-purpose; *se*-that; *siddha*-complete; *ha*-ila-has become; *chāḍi'*-giving up; *āilā*-have come; *dūra deśa*-to a distant place.



TRANSLATION



"You have abandoned Gopīnātha's service and broken your vow to live in Purī. All that is now complete because you have come so far.





TEXT 140





āmāra saṅge rahite cāha,--vāñcha nija-sukha



tomāra dui dharma yāya,--āmāra haya 'duḥkha'



SYNONYMS



*āmāra saṅge*-with Me; *rahite*-to remain; *cāha*-you want; *vāñcha*-you desire; *nija*-sukha-your own sense gratification; *tomāra*-your; *dui dharma*-two principles; *yāya*-go away; *āmāra*-of Me; *haya*-there is; *duḥkha*-unhappiness.



TRANSLATION



"Your wanting to go with Me is simply a desire for sense gratification. In this way, you are breaking two religious principles, and because of this I am very unhappy.





TEXT 141





mora sukha cāha yadi, nīlācale cala



āmāra śapatha, yadi āra kichu bala



SYNONYMS



*mora*-of Me; *sukha*-the satisfaction; *cāha*-you want; *yadi*-if; *nīlācale cala*-go back to Jagannātha Purī (Nīlācala); *āmāra śapatha*-My condemnation; *yadi*-if; *āra*-more; *kichu*-something; *bala*-you say.



TRANSLATION



"If you want My happiness, please return to Nīlācala. You will simply condemn Me if you say any more about this matter."





TEXT 142





eta bali' mahāprabhu naukāte caḍilā



mūrcchita hañā paṇḍita tathāi paḍilā



SYNONYMS



*eta bali'*-saying this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *naukāte caḍilā*-got on a boat; *mūrcchita hañā*-fainting; *paṇḍita*-Gadādhara Paṇḍita Gosvāmī; *tathāi*-there; *paḍilā*-fell down.



TRANSLATION



Saying this, Śrī Caitanya Mahāprabhu got into a boat, and Gadādhara Paṇḍita immediately fell down in an unconscious state.





TEXT 143





paṇḍite lañā yāite sārvabhaume ājñā dilā



bhaṭṭācārya kahe,--"uṭha, aiche prabhura līlā



SYNONYMS



*paṇḍite lañā*-taking the Paṇḍita; *yāite*-to go; *sārvabhauma*-unto Sārvabhauma Bhaṭṭācārya; *ājñā dilā*-gave an order; *bhaṭṭācārya kahe*-Sārvabhauma Bhaṭṭācārya said; *uṭha*-please get up; *aiche*-such; *prabhura līlā*-the way of the Lord's pastimes.



TRANSLATION



Śrī Caitanya Mahāprabhu ordered Sārvabhauma Bhaṭṭācārya to take Gadādhara Paṇḍita with him. The Bhaṭṭācārya told Gadādhara Paṇḍita,"Get up! Such are the pastimes of Śrī Caitanya Mahāprabhu.





TEXT 144





tumi jāna, kṛṣṇa nija-pratijñā chāḍilā



bhakta kṛpā-vaśe bhīṣmera pratijñā rākhilā



SYNONYMS



*tumi jāna*-you know; *kṛṣṇa*-Lord Kṛṣṇa; *nija*-pratijñā-His own promise; *chāḍilā*-gave up; *bhakta kṛpā-vaśe*-being obliged by the devotional service of a devotee; *bhīṣmera*-of Grandfather Bhīṣma; *pratijñā rākhilā*-kept the promise.



TRANSLATION



"You should know that Lord Kṛṣṇa Himself violated His own promise just to keep the promise of Grandfather Bhīṣma.





TEXT 145





svanigamam apahāya mat-pratijñām



ṛtam adhikartum avapluto ratha-sthaḥ



dhṛta-ratha-caraṇo 'bhyayāc caladgur



harir iva hantum ibhaṁ gatottarīyaḥ



SYNONYMS



*sva*-nigamam-His own promise not to take a weapon and fight on behalf of the Pāṇḍavas; *apahāya*-giving up; *mat*-pratijñām-my promise; *ṛtam*-true; *adhikartum*-to make more; *avaplutaḥ*-having jumped down; *ratha-sthaḥ*-who was on the chariot (Lord Kṛṣṇa); *dhṛta*-who took up; *ratha-caraṇaḥ*-the wheel of the chariot; *abhyayāt*-ran forward; *calat-guḥ*-making the entire planet tremble; *hariḥ*-a lion; *iva*-like; *hantum*-to kill; *ibham*-an elephant; *gata*-uttarīyaḥ-losing the outer garment.



TRANSLATION



" 'Intending to make my promise true, Lord Kṛṣṇa broke His own promise not to take up a weapon at Kurukṣetra. With His outer garment falling off, Lord Śrī Kṛṣṇa jumped from His chariot, picked up a wheel and came running at me to kill me. Indeed, He rushed at me like a lion going to kill an elephant, and He caused the whole earth to tremble.'



PURPORT



Lord Kṛṣṇa promised not to fight in the battle of Kurukṣetra or even take up a weapon. But when Bhīṣma wanted to keep his own promise to break the promise of the Lord, the Lord immediately got down from the chariot, and to make Bhīṣma's promise true He picked up a chariot wheel and rushed forward to kill him. This is a quotation from *Śrīmad-Bhāgavatam* (1.9.37).





TEXT 146





ei-mata prabhu tomāra viccheda sahiyā



tomāra pratijñā rakṣā kaila yatna kariyā"



SYNONYMS



*ei-mata*-in this way; *prabhu*-Śrī Caitanya Mahāprabhu; *tomāra*-of you; *viccheda sahiyā*-tolerating the separation; *tomāra pratijñā*-your vow; *rakṣā kaila*-protected; *yatna kariyā*-with great endeavor.



TRANSLATION



"Similarly, tolerating your separation, Śrī Caitanya Mahāprabhu has protected your vow with great endeavor."





TEXT 147





ei-mata kahi' tāṅre prabodha karilā



dui-jane śokākula nīlācale āilā



SYNONYMS



*ei-mata*-in this way; *kahi'*-speaking; *tāṅre*-him; *prabodha karilā*-awoke; *dui-jane*-the two persons; *śoka-ākula*-overwhelmed with grief; *nīlācale*-to Jagannātha Purī; *āilā*-went back.



TRANSLATION



In this way Sārvabhauma Bhaṭṭācārya revived Gadādhara Paṇḍita. Then both of them, very much grief-stricken, returned to Jagannātha Purī, Nīlācala.





TEXT 148





prabhu lāgi' dharma-karma chāḍe bhakta-gaṇa



bhakta-dharma-hāni prabhura nā haya sahana



SYNONYMS



*prabhu lāgi'*-for the sake of Śrī Caitanya Mahāprabhu; *dharma-karma*-all prescribed duties; *chāḍe*-give up; *bhakta-gaṇa*-all the devotees; *bhakta-dharma*-of the duty of a devotee; *hāni*-the abandonment; *prabhura*-to Śrī Caitanya Mahāprabhu; *nā haya*-is not; *sahana*-tolerable.



TRANSLATION



All the devotees would abandon all kinds of duties for Śrī Caitanya Mahāprabhu's sake, yet the Lord did not like the devotees' giving up their promised duties.





TEXT 149





'premera vivarta' ihā śune yei jana



acire miliye tāṅre caitanya-caraṇa



SYNONYMS



*premera vivarta*-the misgivings of loving affairs; *ihā*-this; *śune*-listens; *yei jana*-any person who; *acire*-very soon; *miliye*-meet; *tāṅre*-him; *caitanya-caraṇa*-the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



All these are the misgivings of loving affairs. Whoever listens to these incidents gets Śrī Caitanya Mahāprabhu's shelter very soon.





TEXT 150





dui rāja-pātra yei prabhu-saṅge yāya



'yājapura' āsi' prabhu tāre dilena vidāya



SYNONYMS



*dui rāja-pātra*-the two government officers; *yei*-who; *prabhu*-saṅge-with Śrī Caitanya Mahāprabhu; *yāya*-go; *yājapura āsi'*-when coming to Yājapura; *prabhu*-Śrī Caitanya Mahāprabhu; *tāre*-unto them; *dilena vidāya*-bade farewell.



TRANSLATION



When Śrī Caitanya Mahāprabhu and His party arrived at Yājapura, the Lord asked the two government officers who had come with Him to return.



PURPORT



The place called Yājapura is very well known in Orissa. It is a subdivision of the Kaṭaka district and is situated on the southern side of the Vaitaraṇī River. Formerly great sages performed sacrifices on the northern bank of the Vaitaraṇī River; consequently the place is known as Yājapura-"the place where sacrifices are performed." Some people say that this was one of the capital cities of King Yayāti and that from the name Yayāti-nagara the name Yājapura has come. As stated in *Mahābhārata* (Vana-parva Chapter 114):





ete kaliṅgāḥ kaunteya

yatra vaitaraṇī nadī

yatrāyajata dharmo 'pi

devān śaraṇam etya vai

atra vai ṛṣayo 'nye ca

purā kratubhir ījire



According to the *Mahābhārata*, great sages formerly performed sacrifices in this place. There are still many temples of demigods and incarnations there, and there is also a Deity of Śrī Varāhadeva. This Deity is especially important and is visited by many pilgrims. Those who worship the Supreme Lord's energy worship Vārāhī, Vaiṣṇavī and Indrāṇī, as well as many similar forms of Devī, the internal energy. There are many deities of Lord Śiva, and there are many places along the river known as Daśāśvamedha-ghāṭa. Sometimes Yājapura is also called Nābhi-gayā or Virajā-kṣetra.





TEXT 151





prabhu vidāya dila, rāya yāya tāṅra sane



kṛṣṇa-kathā rāmānanda-sane rātri-dine



SYNONYMS



*prabhu vidāya dila*-the Lord bade them farewell; *rāya*-Rāmānanda Rāya; *yāya*-goes; *tāṅra sane*-with Him; *kṛṣṇa*-kathā-discussion of topics of Lord Kṛṣṇa; *rāmānanda*-sane-with Rāmānanda; *rātri*-dine-day and night.



TRANSLATION



Śrī Caitanya Mahāprabhu bade farewell to the officers, and Rāya Rāmānanda continued on with the Lord. The Lord talked to Rāmānanda Rāya about Śrī Kṛṣṇa day and night.





TEXT 152





prati-grāme rāja-ājñāya rāja-bhṛtya-gaṇa



navya gṛhe nānā-dravye karaye sevana



SYNONYMS



*prati-grāme*-in each village; *rāja-ājñāya*-by the order of the King; *rāja-bhṛtya-gaṇa*-the government servants; *navya gṛhe*-in newly constructed houses; *nānā*-dravye-with all kinds of food grains; *karaye sevana*-rendered service.



TRANSLATION



In each and every village, in compliance with the King's order, government officers constructed new houses and filled each of them with stocks of grains. Thus they served the Lord.





TEXT 153





ei-mata cali' prabhu 'remuṇā' āilā



tathā haite rāmānanda-rāye vidāya dilā



SYNONYMS



*ei-mata*-in this way; *cali'*-walking; *prabhu*-Śrī Caitanya Mahāprabhu; *remuṇā āilā*-came to Remuṇā; *tathā haite*-from there; *rāmānanda*-rāye-unto Rāmānanda Rāya; *vidāya dilā*-bade farewell.



TRANSLATION



Śrī Caitanya Mahāprabhu finally arrived at Remuṇā, where He bade farewell to Śrī Rāmānanda Rāya.



PURPORT



It was stated in the First Chapter of *Madhya-līlā*, verse 149, that Rāmānanda Rāya was bade farewell from Bhadraka. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that in those days the place called Remuṇā also included Bhadraka.





TEXT 154





bhūmete paḍilā rāya nāhika cetana



rāye kole kari' prabhu karaye krandana



SYNONYMS



*bhūmete paḍilā*-fell down on the ground; *rāya*-Rāmānanda Rāya; *nāhika cetana*-there was no consciousness; *rāye*-Rāmānanda Rāya; *kole kari'*-taking on the lap; *prabhu*-Śrī Caitanya Mahāprabhu; *karaye krandana*-began crying.



TRANSLATION



When Rāmānanda Rāya fell to the ground and lost consciousness, Śrī Caitanya Mahāprabhu took him upon His lap and began to cry.





TEXT 155





rāyera vidāya-bhāva nā yāya sahana



kahite nā pāri ei tāhāra varṇana



SYNONYMS



*rāyera vidāya*-bhāva-feelings of separation from Rāmānanda Rāya; *nā yāya*-not possible; *sahana*-to tolerate; *kahite*-to speak; *nā pāri*-I am not able; *ei*-this; *tāhāra*-of that; *varṇana*-a description.



TRANSLATION



Rāmānanda Rāya's separation from Caitanya Mahāprabhu is very difficult to describe. It is almost intolerable, and therefore I cannot describe it further.





TEXT 156





tabe 'oḍhra-deśa-sīmā' prabhu cali' āilā



tathā rāja-adhikārī prabhure mililā



SYNONYMS



*tabe*-thereafter; *oḍhra-deśa-sīmā*-the boundary of Orissa; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *cali'*-traveling; *āilā*-reached; *tathā*-there; *rāja-adhikārī*-a government officer; *prabhure*-Śrī Caitanya Mahāprabhu; *mililā*-met.



TRANSLATION



When Śrī Caitanya Mahāprabhu finally arrived at the border of the state of Orissa, a government officer came there to meet Him.





TEXT 157





dina dui-cāri teṅho karila sevana



āge calibāre sei kahe vivaraṇa



SYNONYMS



*dina dui*-cāri-two or four days; *teṅho*-he; *karila sevana*-served the Lord; *āge*-forward; *calibāre*-for going; *sei*-that officer; *kahe*-spoke; *vivaraṇa*-detailed information.



TRANSLATION



For two or four days, the government officer served the Lord. He also gave the Lord detailed information of what was ahead.





TEXT 158





madyapa yavana-rājāra āge adhikāra



tāṅra bhaye pathe keha nāre calibāra



SYNONYMS



*madyapa*-drunkard; *yavana*-Mohammedan; *rājāra*-of a king; *āge*-ahead; *adhikāra*-the government; *tāṅra bhaye*-being afraid of such a king; *pathe*-on the road; *keha*-anyone; *nāre*-not able; *calibāra*-to travel.



TRANSLATION



He informed the Lord that the territory ahead was ruled by a Moslem governor, who was a drunkard. Out of fear for this king, no one could walk the road freely.





TEXT 159





pichaladā paryanta saba tāṅra adhikāra



tāṅra bhaye nadī keha haite nāre pāra



SYNONYMS



*pichaladā*-the place named Pichaladā; *paryanta*-up to; *saba*-everything; *tāṅra*-of him; *adhikāra*-under the authority; *tāṅra bhaye*-because of fear of him; *nadī*-the river; *keha*-anyone; *haite*-to cross; *nāre*-not able; *pāra*-to the other side.



TRANSLATION



The jurisdiction of the Mohammedan government extended up to Pichaladā. Due to fear of the Mohammedans, no one would cross the river.



PURPORT



During the old days, Pichaladā was part of Tamaluka and Bengal. Pichaladā is located about fourteen miles south of Tamaluka. The River Rūpa-nārāyaṇa is well known in Tamaluka, and Pichaladā was situated on the bank of the Rūpa-nārāyaṇa River.





TEXT 160





dina kata raha--sandhi kari' tāṅra sane



tabe sukhe naukāte karāiba gamane



SYNONYMS



*dina kata raha*-stay here for a few days; *sandhi kari'*-making peaceful negotiations; *tāṅra sane*-with him; *tabe*-then; *sukhe*-in happiness; *naukāte*-on the boat; *karāiba gamane*-I will help You start.



TRANSLATION



Mahārāja Pratāparudra's government officer further informed Śrī Caitanya Mahāprabhu that He should stay at the Orissa border for some days so that a peaceful agreement could be negotiated with the Mohammedan governor. In that way, the Lord would be able to cross the river peacefully in a boat.





TEXT 161





sei kāle se yavanera eka anucara



'uḍiyā-kaṭake' āila kari' veśāntara



SYNONYMS



*sei kāle*-at that time; *se yavanera*-of the Mohammedan governor; *eka anucara*-one follower; *uḍiyā-kaṭake*-to the camp of Orissan soldiers; *āila*-came; *kari' veśa*-antara-changing the dress.



TRANSLATION



At that time, a follower of the Mohammedan governor arrived at the Orissa encampment dressed in disguise.





TEXTS 162-163





prabhura sei adabhuta caritra dekhiyā



hindu-cara kahe sei yavana-pāśa giyā



'eka sannyāsī āila jagannātha ha-ite



aneka siddha-puruṣa haya tāṅhāra sahite



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *sei*-that; *adabhuta caritra*-wonderful characteristics; *dekhiyā*-seeing; *hindu-cara*-the Hindu spy; *kahe*-says; *sei*-that; *yavana*-pāśa giyā-going to the Mohammedan king; *eka sannyāsi*-one mendicant; *āila*-has come; *jagannātha ha*-ite-from Jagannātha Purī; *aneka*-many; *siddha*-puruṣa-liberated persons; *haya*-are; *tāṅhāra sahite*-with Him.



TRANSLATION



The Mohammedan spy saw the wonderful characteristics of Śrī Caitanya Mahāprabhu, and when he returned to the Mohammedan governor, he told him, "A mendicant has come from Jagannātha Purī with many liberated persons.





TEXT 164





nirantara kare sabe kṛṣṇa-saṅkīrtana



sabe hāse, nāce, gāya, karaye krandana



SYNONYMS



*nirantara*-without stopping; *kare*-perform; *sabe*-all; *kṛṣṇa*-saṅkīrtana-chanting of the holy name of the Lord; *sabe*-all of them; *hāse*-laugh; *nāce*-dance; *gāya*-sing; *karaye krandana*-and cry.



TRANSLATION



"All these saintly people incessantly chant the Hare Kṛṣṇa mahā-mantra, and they all laugh, dance, chant and cry.





TEXT 165





lakṣa lakṣa loka āise tāhā dekhibāre



tāṅre dekhi' punarapi yāite nāre ghare



SYNONYMS



*lakṣa lakṣa*-millions upon millions; *loka*-people; *āise*-come; *tāhā*-that; *dekhibāre*-to see; *tāṅre dekhi'*-after seeing Him; *punarapi*-again; *yāite*-to go; *nāre*-are not able; *ghare*-home.



TRANSLATION



"Many millions upon millions of people come to see Him, and after they see Him, they cannot return home.





TEXT 166





sei saba loka haya bāulera prāya



'kṛṣṇa' kahi' nāce, kānde, gaḍāgaḍi yāya



SYNONYMS



*sei saba loka*-all those persons; *haya*-are; *bāulera prāya*-almost like madmen; *kṛṣṇa kahi'*-chanting the holy name of Kṛṣṇa; *nāce*-they dance; *kānde*-they cry; *gaḍāgaḍi yāya*-they roll on the ground.



TRANSLATION



"All these people become like madmen. They simply dance and chant the holy name of Kṛṣṇa. Sometimes they even cry and roll on the ground.





TEXT 167





kahibāra kathā nahe--dekhile se jāni



tāṅhāra prabhāve tāṅre 'īśvara' kari' māni'



SYNONYMS



*kahibāra kathā*-describable topic; *nahe*-this is not; *dekhile*-if one sees; *se jāni*-he can understand; *tāṅhāra prabhāve*-by His influence; *tāṅre*-Him; *īśvara kari'*-as the Supreme Personality of Godhead; *māni*-I accept.



TRANSLATION



"Actually these things cannot even be described. One can understand them only by seeing. By His influence, I accept Him as the Supreme Personality of Godhead."





TEXT 168





eta kahi' sei cara 'hari' 'kṛṣṇa' gāya



hāse, kānde, nāce, gāya bāulera prāya



SYNONYMS



*eta kahi'*-saying this; *sei cara*-that messenger; *hari*-Hari; *kṛṣṇa*-Kṛṣṇa; *gāya*-chants; *hāse*-laughs; *kānde*-cries; *nāce*-dances; *gāya*-sings; *bāulera prāya*-just like a madman.



TRANSLATION



After saying this, the messenger began to chant the holy names of Hari and Kṛṣṇa. He also began to laugh and cry, dance and sing exactly like a madman.





TEXT 169





eta śuni' yavanera mana phiri' gela



āpana-'viśvāsa' uḍiyā sthāne pāṭhāila



SYNONYMS



*eta śuni'*-after hearing this; *yavanera*-of the Mohammedan governor; *mana*-the mind; *phiri' gela*-became changed; *āpana*-own; *viśvāsa*-secretary; *uḍiyā*-of the representative of the Orissan government; *sthāne*-to the place; *pāṭhāila*-sent.



TRANSLATION



Upon hearing this, the mind of the Mohammedan governor was changed. He then sent his own secretary to the representative of the Orissan government.





TEXT 170





'viśvāsa' āsiyā prabhura caraṇa vandila



'kṛṣṇa' 'kṛṣṇa' kahi' preme vihvala ha-ila



SYNONYMS



*viśvāsa*-the secretary; *āsiyā*-coming; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *caraṇa*-the lotus feet; *vandila*-worshiped; *kṛṣṇa kṛṣṇa*-the holy name of the Lord, Kṛṣṇa, Kṛṣṇa; *kahi'*-uttering; *preme*-in ecstasy; *vihvala*-overwhelmed; *ha*-ila-became.



TRANSLATION



The Mohammedan secretary came to see Śrī Caitanya Mahāprabhu. When he offered his respects to the Lord's lotus feet and uttered the holy name of the Lord, "Kṛṣṇa, Kṛṣṇa," he also was overwhelmed with ecstatic love.





TEXT 171





dhairya hañā uḍiyāke kahe namaskari'



'tomā-sthāne pāṭhāilā mleccha adhikārī



SYNONYMS



*dhairya hañā*-becoming calm; *uḍiyāke*-to the representative of the Orissan government; *kahe*-says; *namaskari'*-offering respect; *tomā-sthāne*-to your place; *pāṭhāilā*-has sent; *mleccha*-the Mohammedan; *adhikārī*-governor.



TRANSLATION



After calming down, the Mohammedan secretary offered his respects and informed the representative of the Orissan government, "The Mohammedan governor has sent me here.





TEXT 172





tumi yadi ājñā deha' ethāke āsiyā



yavana adhikārī yāya prabhuke miliyā



SYNONYMS



*tumi*-you; *yadi*-if; *ājñā*-order; *deha'*-give; *ethāke*-here; *āsiyā*-coming; *yavana adhikārī*-the Mohammedan governor; *yāya*-may go; *prabhuke*-Lord Śrī Caitanya Mahāprabhu; *miliyā*-after meeting.



TRANSLATION



"If you agree, the Mohammedan governor will come here to meet Śrī Caitanya Mahāprabhu and then return.





TEXT 173





bahuta utkaṇṭhā tāṅra, karyāche vinaya



tomā-sane ei sandhi, nāhi yuddha-bhaya'



SYNONYMS



*bahuta*-very much; *utkaṇṭhā*-anxiety; *tāṅra*-his; *karyāche*-has made; *vinaya*-submissive petition; *tomā*-sane-with you; *ei*-this; *sandhi*-a peace proposal; *nāhi*-there is not; *yuddha*-bhaya-fear of fighting.



TRANSLATION



"The Mohammedan governor is very eager, and he has submitted this petition with great respect. It is a proposal for peace. You need not fear that we will fight."





TEXT 174





śuni' mahā-pātra kahe hañā vismaya



'madyapa yavanera citta aiche ke karaya!



SYNONYMS



*śuni'*-hearing; *mahā-pātra*-the representative of the Orissan government; *kahe*-says; *hañā vismaya*-becoming astonished; *madyapa*-drunkard; *yavanera*-of the Mohammedan; *citta*-the heart; *aiche*-in this way; *ke karaya*-who has made.



TRANSLATION



Upon hearing this proposal, the representative of the Orissan government, the mahā-pātra, was very astonished. He thought, "The Mohammedan governor is a drunkard. Who has changed his mind?





TEXT 175





āpane mahāprabhu tāṅra mana phirāila



darśana-smaraṇe yāṅra jagat tārila'



SYNONYMS



*āpane*-personally; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅra*-his; *mana*-mind; *phirāila*-changed; *darśana*-by a personal visit; *smaraṇe*-by remembrance; *yāṅra*-of whom; *jagat*-the whole world; *tārila*-He has delivered.



TRANSLATION



"It must be Śrī Caitanya Mahāprabhu Himself who has changed the Mohammedan's mind. Due to His presence and even due to His remembrance, the whole world is liberated."



PURPORT



From this we can understand that the Mohammedan governor was a drunkard (madyapa). Ordinarily, there was no chance that he would change, but Lord Śrī Caitanya Mahāprabhu could turn anyone's mind to Kṛṣṇa consciousness. One can be delivered from material existence simply by remembering Śrī Caitanya Mahāprabhu's holy name or by visiting Him. This Kṛṣṇa consciousness movement is being spread throughout the world, but not even one yavana or mleccha addicted to drinking could have changed and accepted Kṛṣṇa consciousness without Śrī Caitanya Mahāprabhu's grace. People are often astonished to see many thousands of Westerners converted to Vaiṣṇavism. Generally Westerners are addicted to meat-eating, drinking, gambling and illicit sex; therefore their taking up Kṛṣṇa consciousness is astonishing. In India, especially, there is much astonishment at this. The answer, however, is given here: darśana-smaraṇe yāṅra jagat tārila. This change is made possible simply by the remembrance of Śrī Caitanya Mahāprabhu. The Western devotees are very sincerely chanting the holy names of Śrī Caitanya Mahāprabhu and His associates: śrī-kṛṣṇa-caitanya prabhu nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. By the mercy of Śrī Caitanya Mahāprabhu and His associates, people are being purified and their consciousness directed from māyā to Kṛṣṇa.





The word viśvāsa refers to a secretary. This title is generally found among the kāyastha caste in the Hindu community. In Bengal, the title viśvāsa is still used by the kāyasthas. The word viśvāsa means "faithful," and a viśvāsī is a person in whom one can place faith. Śrī Bhaktivinoda Ṭhākura states that during the Mohammedan reign in Bengal, there was a secretariat entitled viśvāsa-khānā. The office of viśvāsa-khānā was a secretariat office in which only the most reliable people were employed. They were elected from the kāyastha community, a community that is still very expert in managing business and government affairs. The secretariat, or viśvāsa-khānā, is generally a very reliable and faithful servant. Whenever some confidential service was needed, these officers were employed.





TEXT 176





eta bali' viśvāsere kahila vacana



"bhāgya tāṅra--āsi' karuka prabhu daraśana



SYNONYMS



*eta bali'*-saying this; *viśvāsere*-unto the secretary of the Mohammedan governor; *kahila vacana*-spoke the following words; *bhāgya*-great fortune; *tāṅra*-his; *āsi'*-coming; *karuka*-let him do; *prabhu daraśana*-visiting Śrī Caitanya Mahāprabhu.



TRANSLATION



After thinking this, the mahā-pātra immediately informed the Mohammedan secretary, "It is a great fortune for your governor. Let him come visit Śrī Caitanya Mahāprabhu.





TEXT 177





pratīta kariye--yadi nirastra hañā



āsibeka pāṅca-sāta bhṛtya saṅge lañā?"



SYNONYMS



*pratīta*-understood; *kariye*-I make; *yadi*-if; *nirastra hañā*-being without weapons; *āsibeka*-he will come; *pāṅca*-sāta-five to seven; *bhṛtya*-servants; *saṅge*-in company; *lañā*-taking.



TRANSLATION



"However, let me make it understood that he should come here without weapons. He may bring with him five or seven servants."





TEXT 178





'viśvāsa' yāñā tāṅhāre sakala kahila



hindu-veśa dhari' sei yavana āila



SYNONYMS



*viśvāsa*-the secretary; *yāñā*-returning; *tāṅhāre*-unto the Mohammedan governor; *sakala kahila*-told everything; *hindu*-veśa dhari'-accepting the dress of a Hindu; *sei yavana*-that Mohammedan governor; *āila*-came.



TRANSLATION



The secretary returned to the Mohammedan governor and informed him of this news. Dressing himself like a Hindu, the Mohammedan governor then came to see Śrī Caitanya Mahāprabhu.





TEXT 179





dūra haite prabhu dekhi' bhūmete paḍiyā



daṇḍavat kare aśru-pulakita hañā



SYNONYMS



*dūra haite*-from a distance; *prabhu*-Śrī Caitanya Mahāprabhu; *dekhi'*-seeing; *bhūmete paḍiyā*-falling down on the ground; *daṇḍavat kare*-offered obeisances; *aśru*-tears; *pulakita*-jubilant; *hañā*-becoming.



TRANSLATION



Upon seeing Śrī Caitanya Mahāprabhu from a distant place, the Mohammedan governor fell to the ground and offered obeisances. Tears came to his eyes, and he was jubilant with ecstatic emotions.





TEXT 180





mahā-pātra ānila tāṅre kariyā sammāna



yoḍa-hāte prabhu-āge laya kṛṣṇa-nāma



SYNONYMS



*mahā-pātra*-the Orissan representative; *ānila*-brought; *tāṅre*-him; *kariyā sammāna*-showing great respect; *yoḍa*-hāte-with folded hands; *prabhu-āge*-before Śrī Caitanya Mahāprabhu; *laya kṛṣṇa*-nāma-chanted the holy name of Kṛṣṇa.



TRANSLATION



Arriving in that way, the Mohammedan governor was respectfully brought before Śrī Caitanya Mahāprabhu by the mahā-pātra. The governor then stood before the Lord with folded hands, and he chanted the holy name of Kṛṣṇa.





TEXT 181





"adhama yavana-kule kena janma haila



vidhi more hindu-kule kena nā janmāila



SYNONYMS



*adhama*-low; *yavana-kule*-in the family of a Mohammedan; *kena*-why; *janma haila*-there was birth; *vidhi*-providence; *more*-me; *hindu-kule*-in the family of a Hindu; *kena*-why; *nā*-not; *janmāila*-caused to be born.



TRANSLATION



The governor then submissively asked,"Why was I born in a Mohammedan family? This is considered a low birth. Why didn't supreme Providence grant me a birth in a Hindu family?





TEXT 182





'hindu' haile pāitāma tomāra caraṇa-sannidhāna



vyartha mora ei deha, yāuka parāṇa"



SYNONYMS



*hindu haile*-if I was born in a Hindu family; *pāitāma*-I would have gotten; *tomāra*-of You; *caraṇa*-of the lotus feet; *sannidhāna*-proximity; *vyartha*-useless; *mora*-my; *ei*-this; *deha*-body; *yāuka parāṇa*-let me die immediately.



TRANSLATION



"If I had taken birth in a Hindu family, it would have been easy for me to remain near Your lotus feet. Since my body is now useless, let me die immediately."





TEXT 183





eta śuni' mahā-pātra āviṣṭa hañā



prabhuke karena stuti caraṇe dhariyā



SYNONYMS



*eta śuni'*-hearing this; *mahā-pātra*-the representative of the Orissan government; *āviṣṭa hañā*-being overwhelmed; *prabhuke*-unto Śrī Caitanya Mahāprabhu; *karena*-makes; *stuti*-prayers; *caraṇe dhariyā*-catching His feet.



TRANSLATION



Upon hearing the governor's submissive statement, the mahā-pātra was overwhelmed with joy. He clasped the lotus feet of Śrī Caitanya Mahāprabhu and began to offer the following prayers.





TEXT 184





'caṇḍāla--pavitra yāṅra śrī-nāma-śravaṇe



hena-tomāra ei jīva pāila daraśane



SYNONYMS



*caṇḍāla*-the dog-eater, the lowest of mankind; *pavitra*-purified; *yāṅra*-of whom; *śrī-nāma-śravaṇe*-by hearing the holy name; *hena-tomāra*-of such a one as You; *ei jīva*-this conditioned living entity; *pāila*-has gotten; *daraśane*-the personal visit.



TRANSLATION



"Simply by hearing Your holy name, a caṇḍāla, lowest of men, can be purified. Now this conditioned soul has received Your personal interview.





TEXT 185





iṅhāra ye ei gati, ithe ki vismaya?



tomāra darśana-prabhāva ei-mata haya'



SYNONYMS



*iṅhāra*-of this Mohammedan governor; *ye*-which; *ei*-this; *gati*-result; *ithe*-in this; *ki*-what; *vismaya*-the wonder; *tomāra*-of You; *darśana*-prabhāva-influence of seeing; *ei-mata haya*-is like this.



TRANSLATION



"It is no wonder that this Mohammedan governor has attained such results. Simply by seeing You, all this is possible.





TEXT 186





yan-nāmadheya-śravaṇānukīrtanād



yat-prahvaṇād yat-smaraṇād api kvacit



śvādo 'pi sadyaḥ savanāya kalpate



kutaḥ punas te bhagavan nu darśanāt



SYNONYMS



*yat*-of whom; *nāmadheya*-of the name; *śravaṇa*-from hearing; *anukīrtanāt*-and thereafter from chanting; *yat*-to whom; *prahvaṇāt*-from offering respects; *yat*-of whom; *smaraṇāt*-from simply remembering; *api*-also; *kvacit*-sometimes; *śvādaḥ*-a dog-eater; *api*-even; *sadyaḥ*-immediately; *savanāya*-for performing Vedic sacrifices; *kalpate*-becomes eligible; *kutaḥ*-what to speak; *punaḥ*-again; *te*-of You; *bhagavan*-O Supreme Personality of Godhead; *nu*-certainly; *darśanāt*-from seeing.



TRANSLATION



" 'To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters becomes immediately eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead, or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.' "



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (3.33.6). According to this verse, it doesn't matter what position a person holds. One may be the lowest of the low-a caṇḍāla, or dog-eater-but if he takes to chanting and hearing the holy name of the Lord, he is immediately eligible to perform Vedic sacrifices. This is especially true in this Age of Kali.





harer nāma harer nāma

harer nāmaiva kevalam

kalau nāsty eva nāsty eva

nāsty eva gatir anyathā



(Bṛhan-nāradīya Purāṇa 38.126)





A person born in a brāhmaṇa family cannot perform Vedic sacrifices until he is properly purified and has attained his sacred thread. However, according to this verse, it is understood that even a lowborn person can immediately perform sacrifices if he sincerely chants and hears the holy name of the Lord. Sometimes envious people ask how Europeans and Americans in this Kṛṣṇa consciousness movement can become brāhmaṇas and perform sacrifices. They do not know that the Europeans and Americans have already been purified by chanting the holy name of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This is the proof. Śvādo 'pi sadyaḥ savanāya kalpate. One may be born in a family of dog-eaters, but he can perform sacrifices simply by chanting the mahā-mantra.





Those who find fault in the Western Vaiṣṇavas should consider this statement from *Śrīmad-Bhāgavatam* and the commentary on this verse by Śrīla Jīva Gosvāmī. In this regard, Śrīla Jīva Gosvāmī has stated that to become a brāhmaṇa, one has to wait for purification and undergo the sacred thread ceremony, but a chanter of the holy name does not have to wait for the sacred thread ceremony. We do not allow devotees to perform sacrifices until they are properly initiated in the sacred thread ceremony. Yet according to this verse, an offenseless chanter of the holy name is already fit to perform a fire ceremony, even though he is not doubly initiated by the sacred thread ceremony. This is the verdict given by Lord Kapiladeva in His instructions to His mother, Devahūti. It was Lord Kapiladeva who instructed Devahūti in pure Sāṅkhya philosophy.





TEXT 187





tabe mahāprabhu tāṅre kṛpā-dṛṣṭi kari'



āśvāsiyā kahe,--tumi kaha 'kṛṣṇa' 'hari'



SYNONYMS



*tabe*-thereafter; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *kṛpā*-dṛṣṭi kari'-glancing with mercy; *āśvāsiyā*-giving assurance; *kahe*-says; *tumi*-you; *kaha*-utter; *kṛṣṇa*-the holy name Kṛṣṇa; *hari*-the holy name Hari.



TRANSLATION



Śrī Caitanya Mahāprabhu then glanced with mercy at the Mohammedan governor. Giving him assurance, He asked him to chant the holy names Kṛṣṇa and Hari.



PURPORT



It is Śrī Caitanya Mahāprabhu's mercy that He advises everyone-even caṇḍālas, mlecchas and yavanas-to chant the holy name of the Lord. In other words, one who has taken to chanting the holy names Kṛṣṇa and Hari has already received Śrī Caitanya Mahāprabhu's mercy. The Lord's request to chant the holy name of Kṛṣṇa is now extended to everyone in the world through this Kṛṣṇa consciousness movement. Whoever follows Śrī Caitanya Mahāprabhu's instructions will certainly be purified, and one who sincerely chants the holy name offenselessly is already more than a brāhmaṇa. Unfortunately there are many fools and rascals in India who do not allow Western Vaiṣṇavas to enter certain temples. Such rascals do not clearly understand the *Vedas*. As stated previously: yan-nāmadheya-śravaṇānukīrtanād.





TEXT 188





sei kahe,--'more yadi kailā aṅgīkāra



eka ājñā deha,--sevā kari ye tomāra



SYNONYMS



*sei kahe*-the Mohammedan governor said; *more*-me; *yadi*-if; *kailā aṅgīkāra*-You have accepted; *eka ājñā*-one order; *deha*-give; *sevā*-service; *kari*-I may render; *ye*-so that; *tomāra*-Your.



TRANSLATION



The Mohammedan governor then said, "Since You have so kindly accepted me, please give me some order so that I can render You some service."



PURPORT



If one is purified by following Śrī Caitanya Mahāprabhu's orders-that is, by chanting the holy name of Kṛṣṇa-one must certainly be eager to render service to the Lord. This is the test. When one engages enthusiastically in the Lord's service, it is to be understood that he is reaping the results of chanting the names of Kṛṣṇa and Hari.





TEXT 189





go-brāhmaṇa-vaiṣṇave hiṁsā karyāchi apāra



sei pāpa ha-ite mora ha-uka nistāra



SYNONYMS



*go-brāhmaṇa-vaiṣṇave*-to the cows, brāhmaṇas and Vaiṣṇavas; *hiṁsā*-violence and envy; *karyāchi*-I have done; *apāra*-unlimitedly; *sei pāpa ha*-ite-from those sinful activities; *mora*-my; *ha*-uka-let there be; *nistāra*-liberation.



TRANSLATION



The Mohammedan governor then prayed for liberation from the unlimited sinful activities he had previously incurred by being envious of brāhmaṇas and Vaiṣṇavas and killing cows.



PURPORT



By chanting the holy names Kṛṣṇa and Hari, one is certainly liberated from sinful activities, such as killing cows or insulting brāhmaṇas and Vaiṣṇavas. It is most sinful to kill cows and insult brāhmaṇas and Vaiṣṇavas. The karma incurred by such activity is very great, but one can immediately nullify all this karma by surrendering to Lord Kṛṣṇa and chanting His holy name. After being released from one's sinful reactions (karma), one becomes eager to serve the Lord. This is the test. Since the Mohammedan governor was immediately purified in the presence of Śrī Caitanya Mahāprabhu, he could utter the names of Kṛṣṇa and Hari. Consequently he was anxious to render some service, and the Lord, anxious to fulfill his desires, immediately had the devotee Mukunda Datta inform the governor that there was some service to render.





TEXT 190





tabe mukunda datta kahe,--'śuna, mahāśaya



gaṅgā-tīra yāite mahāprabhura mana haya



SYNONYMS



*tabe*-thereafter; *mukunda datta kahe*-Mukunda Datta, a devotee of Śrī Caitanya Mahāprabhu, said; *śuna mahāśaya*-my dear sir, kindly hear me; *gaṅgā-tīra yāite*-to go to the bank of the Ganges; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *mana*-the mind or desire; *haya*-is.



TRANSLATION



Mukunda Datta then told the Mohammedan governor, "My dear sir, please hear. Śrī Caitanya Mahāprabhu wishes to go to the bank of the Ganges.





TEXT 191





tāhāṅ yāite kara tumi sahāya-prakāra



ei baḍa ājñā, ei baḍa upakāra'



SYNONYMS



*tāhāṅ yāite*-to go there; *kara*-do; *tumi*-you; *sahāya-prakāra*-all kinds of assistance; *ei baḍa ājñā*-this is a great order; *ei baḍa upakāra*-this is a great favor.



TRANSLATION



"Please give Him all assistance so that He can go there. This is your first great order, and if you can comply, you will render a great service."





TEXT 192





tabe sei mahāprabhura caraṇa vandiyā



sabāra caraṇa vandi' cale hṛṣṭa hañā



SYNONYMS



*tabe*-thereafter; *sei*-the governor; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *caraṇa vandiyā*-after worshiping the lotus feet; *sabāra caraṇa vandi'*-offering respect to the feet of all the other devotees; *cale*-departed; *hṛṣṭa hañā*-being very pleased.



TRANSLATION



After this, the Mohammedan governor offered prayers to the lotus feet of Śrī Caitanya Mahāprabhu as well as to the lotus feet of all His devotees. After that, the governor departed. Indeed, he was very pleased.





TEXT 193





mahā-pātra tāṅra sane kaila kolākuli



aneka sāmagrī diyā karila mitāli



SYNONYMS



*mahā-pātra*-the Orissan representative; *tāṅra sane*-with him; *kaila*-performed; *kolākuli*-embracing; *aneka*-various; *sāmagrī*-materials; *diyā*-giving as gift; *karila mitāli*-established friendship.



TRANSLATION



Before the governor left, the mahā-pātra embraced him and offered him many material gifts. He thus established a friendship with him.





TEXT 194





prātaḥ-kāle sei bahu naukā sājāñā



prabhuke ānite dila viśvāsa pāṭhāñā



SYNONYMS



*prātaḥ-kāle*-in the morning; *sei*-the governor; *bahu*-many; *naukā*-boats; *sājāñā*-decorating; *prabhuke*-Śrī Caitanya Mahāprabhu; *ānite*-to bring; *dila*-gave; *viśvāsa*-the secretary; *pāṭhāñā*-sending.



TRANSLATION



The next morning the governor sent his secretary with many nicely decorated boats to bring Śrī Caitanya Mahāprabhu to the other side of the river.





TEXT 195





mahā-pātra cali' āilā mahāprabhura sane



mleccha āsi' kaila prabhura caraṇa vandane



SYNONYMS



*mahā-pātra*-the Orissan government representative; *cali'*-moving; *āilā*-went; *mahāprabhura sane*-with Śrī Caitanya Mahāprabhu; *mleccha*-the governor of the other side; *āsi'*-coming; *kaila*-performed; *prabhura caraṇa vandane*-worshiping the lotus feet of the Lord.



TRANSLATION



The mahā-pātra crossed the river with Śrī Caitanya Mahāprabhu, and when they reached the other shore, the Mohammedan governor personally received the Lord and worshiped His lotus feet.





TEXT 196





eka navīna naukā, tāra madhye ghara



svagaṇe caḍāilā prabhu tāhāra upara



SYNONYMS



*eka*-one; *navīna*-new; *naukā*-boat; *tāra*-of which; *madhye*-in the middle; *ghara*-a room; *sva*-gaṇe-with His associates; *caḍāilā*-put on board; *prabhu*-Śrī Caitanya Mahāprabhu; *tāhāra upara*-on it.



TRANSLATION



One of the boats had been newly constructed, and it had a room in the middle. It was on this boat that they put Śrī Caitanya Mahāprabhu and His associates.





TEXT 197





mahā-pātre mahāprabhu karilā vidāya



kāndite kāndite sei tīre rahi' cāya



SYNONYMS



*mahā*-pātre-unto the mahā-pātra; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *karilā vidāya*-bade farewell; *kāndite kāndite*-crying and crying; *sei*-that mahā-pātra; *tīre*-on the bank; *rahi' cāya*-stood and watched.



TRANSLATION



Finally Śrī Caitanya Mahāprabhu bade farewell to the mahā-pātra. Standing on the river bank and looking at the boat, the mahā-pātra began to cry.





TEXT 198





jala-dasyu-bhaye sei yavana calila



daśa naukā bhari' bahu sainya saṅge nila



SYNONYMS



*jala*-dasyu-bhaye-because of fearing pirates; *sei*-that; *yavana*-Mohammedan governor; *calila*-went along; *daśa naukā bhari'*-filling ten boats; *bahu*-many; *sainya*-soldiers; *saṅge*-with him; *nila*-took.



TRANSLATION



The Mohammedan governor then personally accompanied Śrī Caitanya Mahāprabhu. Because of pirates, the governor took ten boats, which were full with many soldiers.





TEXT 199





'mantreśvara'-duṣṭa-nade pāra karāila



'pichaldā' paryanta sei yavana āila



SYNONYMS



*mantreśvara*-named Mantreśvara; *duṣṭa*-nade-at a dangerous spot in the river; *pāra karāila*-arranged to cross; *pichaldā paryanta*-up to the place named Pichaldā; *sei*-that; *yavana*-Mohammedan governor; *āila*-accompanied Śrī Caitanya Mahāprabhu.



TRANSLATION



The Mohammedan governor accompanied Śrī Caitanya Mahāprabhu past Mantreśvara. This place was very dangerous due to pirates. He took the Lord to a place named Pichaldā, which was near Mantreśvara.



The very wide mouth of the Ganges near present-day Diamond Harbor was called Mantreśvara. Through the Ganges, the boat entered the Rūpa-nārāyaṇa River and reached the village of Pichaldā. Pichaldā and Mantreśvara are located very close together. After passing Mantreśvara, the Mohammedan governor accompanied the Lord as far as Pichaldā.





TEXT 200





tāṅre vidāya dila prabhu sei grāma haite



se-kāle tāṅra prema-ceṣṭā nā pāri varṇite



SYNONYMS



*tāṅre*-unto the governor; *vidāya dila*-bade farewell; *prabhu*-Śrī Caitanya Mahāprabhu; *sei grāma haite*-from the village known as Pichaldā; *se-kāle*-in those days; *tāṅra*-his; *prema*-ceṣṭā-activities in ecstatic love; *nā pāri*-I am not able; *varṇite*-to describe.



TRANSLATION



Finally Śrī Caitanya Mahāprabhu bade the governor farewell. The intense ecstatic love exhibited by the governor cannot be described.



PURPORT



Śrī Caitanya Mahāprabhu bade farewell to the Mohammedan governor at Pichaldā. Kṛṣṇadāsa Kavirāja Gosvāmī herein states that the governor experienced symptoms of ecstatic love due to being separated from Śrī Caitanya Mahāprabhu. These symptoms, he admits, cannot be described.





TEXT 201





alaukika līlā kare śrī-kṛṣṇa-caitanya



yei ihā śune tāṅra janma, deha dhanya



SYNONYMS



*alaukika*-uncommon; *līlā*-pastimes; *kare*-performs; *śrī-kṛṣṇa-caitanya*-Śrī Caitanya Mahāprabhu; *yei*-anyone who; *ihā*-this; *śune*-hears; *tāṅra*-his; *janma*-birth; *deha*-body; *dhanya*-glorified.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu's pastimes are all uncommon. Whoever listens to His activities becomes glorious, and his life becomes perfect.





TEXT 202





sei naukā caḍi' prabhu āilā 'pānihāṭi'



nāvikere parāila nija-kṛpā-sāṭī



SYNONYMS



*sei naukā caḍi'*-boarding the same boat; *prabhu*-Śrī Caitanya Mahāprabhu; *āilā*-reached; *pānihāṭi*-the place named Pānihāṭi; *nāvikere*-the captain of the boat; *parāila*-He put on; *nija*-kṛpā-sāṭī-His own used cloth as special mercy.



TRANSLATION



The Lord finally reached Pānihāṭi, and, as an act of mercy, He gave the captain of the boat one of His personal garments.





TEXT 203





'prabhu āilā' bali' loke haila kolāhala



manuṣya bharila saba, kibā jala, sthala



SYNONYMS



*prabhu āilā*-the Lord has arrived; *bali'*-saying; *loke*-among the residents; *haila*-there was; *kolāhala*-great broadcasting; *manuṣya*-all kinds of men; *bharila*-filled; *saba*-all; *kibā jala*-either on the water; *sthala*-or on land.



TRANSLATION



The place called Pānihāṭi was located on the bank of the Ganges. After hearing that Śrī Caitanya Mahāprabhu had arrived, all kinds of men assembled both on land and on the water.



The village of Pānihāṭi is situated on the banks of the Ganges near Khaḍadaha.





TEXT 204





rāghava-paṇḍita āsi' prabhu lañā gelā



pathe yāite loka-bhiḍe kaṣṭe-sṛṣṭye āilā



SYNONYMS



*rāghava*-paṇḍita-Rāghava Paṇḍita; *āsi'*-coming; *prabhu*-Śrī Caitanya Mahāprabhu; *lañā*-taking; *gelā*-went to his place; *pathe yāite*-passing on the road; *loka-bhiḍe*-in the crowd of men; *kaṣṭe*-sṛṣṭye-with great difficulty; *āilā*-reached.



TRANSLATION



At length Śrī Caitanya Mahāprabhu was taken away by Rāghava Paṇḍita. There was a great crowd assembled along the way, and the Lord reached Rāghava Paṇḍita's residence with great difficulty.





TEXT 205





eka-dina prabhu tathā kariyā nivāsa



prāte kumārahaṭṭe āilā,--yāhāṅ śrīnivāsa



SYNONYMS



*eka-dina*-one day; *prabhu*-Śrī Caitanya Mahāprabhu; *tathā*-there; *kariyā nivāsa*-residing; *prāte*-in the morning; *kumārahaṭṭe*-the town named Kumārahaṭṭa; *āilā*-reached; *yāhāṅ*-where; *śrīnivāsa*-the home of Śrīnivāsa Ṭhākura.



TRANSLATION



The Lord stayed at Rāghava Paṇḍita's place for only one day. The next morning, He went to Kumārahaṭṭa, where Śrīvāsa Ṭhākura lived.



PURPORT



The present name of Kumārahaṭṭa is Hālisahara. After Śrī Caitanya Mahāprabhu accepted sannyāsa, Śrīvāsa Ṭhākura-due to separation from Śrī Caitanya Mahāprabhu-left Navadvīpa and went to Hālisahara to live.





From Kumārahaṭṭa, Śrī Caitanya Mahāprabhu went to Kāñcanapallī (known as Kāṅcaḍāpāḍā), where Śivānanda Sena lived. After staying two days at Śivānanda's house, the Lord went to the house of Vāsudeva Datta. From there He went to the western side of Navadvīpa to the village called Vidyānagara. From Vidyānagara He went to Kuliyā-grāma and stayed at Mādhava dāsa's house. He stayed there one week and excused the offenses of Devānanda and others. Due to Kavirāja Gosvāmī's mentioning the name of Śāntipurācārya, some people think that Kuliyā is a village near Kāṅcaḍāpāḍā. Due to this mistaken idea, they invented another place known as New Kuliyāra Pāṭa. Actually such a place does not exist. Leaving the house of Vāsudeva Datta, Śrī Caitanya Mahāprabhu went to the house of Advaita Ācārya. From there He went to the western side of Navadvīpa to Vidyānagara and stayed at the house of Vidyā-vācaspati. These accounts are given in the *Caitanya-bhāgavata*, *Caitanya-maṅgala*, Caitanya-candrodaya-nāṭaka and Caitanya-carita-kāvya. Śrīla Kavirāja Gosvāmī has not vividly described this entire tour; therefore, on the basis of *Caitanya-caritāmṛta*, some unscrupulous people have invented a place called Kuliyāra Pāṭa near Kāṅcaḍāpāḍā.





TEXT 206





tāhāṅ haite āge gelā śivānanda-ghara



vāsudeva-gṛhe pāche āilā īśvara



SYNONYMS



*tāhāṅ haite*-from there; *āge*-ahead; *gelā*-Lord Śrī Caitanya Mahāprabhu proceeded; *śivānanda-ghara*-to the house of Śivānanda Sena; *vāsudeva-gṛhe*-to the house of Vāsudeva Datta; *pāche*-after this; *āilā*-came; *īśvara*-the Lord.



TRANSLATION



From the house of Śrīvāsa Ṭhākura, the Lord went to the house of Śivānanda Sena and then to the house of Vāsudeva Datta.





TEXT 207





'vācaspati-gṛhe' prabhu yemate rahilā



loka-bhiḍa bhaye yaiche 'kuliyā' āilā



SYNONYMS



*vācaspati*-gṛhe-at the house of Vidyā-vācaspati; *prabhu*-the Lord; *yemate*-as; *rahilā*-stayed there for some time; *loka*-bhiḍa bhaye-due to fear of crowds of people; *yaiche*-just as; *kuliyā āilā*-He came to Kuliyā, the present city of Navadvīpa.



TRANSLATION



The Lord remained some time at the house of Vidyā-vācaspati, but then, because it was too crowded, He went to Kuliyā.



PURPORT



The house of Vidyā-vācaspati was located at Vidyānagara, which was near Koladvīpa, or Kuliyā. It was here that Devānanda Paṇḍita was residing. This information is found in *Caitanya-bhāgavata* (*Madhya-līlā*, Chapter Twenty-one). In Caitanya-candrodaya-nāṭaka, the following statement is given about Kuliyā. Tataḥ kumārahaṭṭe śrīvāsa-paṇḍita-vāṭyām abhyāyayau: "From there the Lord went to the house of Śrīvāsa Paṇḍita in Kumārahaṭṭa." Tato 'dvaita-vāṭīm abhyetya haridāsenābhivanditas tathaiva taraṇī-vartmanā navadvīpasya pāre kuliyā-nāma-grāme mādhava-dāsa-vāṭyām uttīrṇavān. evaṁ sapta-dināni tatra sthitvā punas taṭa-vartmanā eva calitavān: "From the house of Śrīvāsa Ācārya, the Lord went to the house of Advaita Ācārya, where He was offered obeisances by Haridāsa Ṭhākura. The Lord then took a boat to the other side of Navadvīpa to a place called Kuliyā, where He stayed seven days at the house of Mādhava dāsa. He then proceeded along the banks of the Ganges."





In the Śrī Caitanya-carita-mahā-kāvya, it is stated, anyedyuḥ sa śrī-navadvīpa-bhūmeḥ pāre gaṅgaṁ paścime kvāpi deśe, śrīmān sarva-prāṇināṁ tat-tad-aṅgair netrānandaṁ samyag āgatya tene: "The Lord went to the eastern side of the Ganges at Navadvīpa, and everyone was pleased to see the Lord coming."



In the *Caitanya-bhāgavata* (Antya-khaṇḍa, Chapter Three), it is stated, sarva-pāriṣada-saṅge śrī-gaurasundara ācambite āsi' uttarilā tāṅra ghara: "The Lord suddenly came to Vidyānagara with a full party and stayed there in the house of Vidyā-vācaspati," Navadvīpādi sarva-dike haila dhvani: "Thus throughout Navadvīpa, the Lord's arrival was made known." Vācaspati-ghare āilā nyāsi-cūḍāmaṇi: "Thus the chief of all the sannyāsīs, Śrī Caitanya Mahāprabhu, arrived at the house of Vidyā-vācaspati." As further stated:



ananta arbuda loka bali' 'hari' 'hari'

calilena dekhibāre gaurāṅga śrī-hari



patha nāhi pāya keho lokera gahale

vanaḍāla bhāṅgi' loka daśa-dike cale



lokera gahale yata araṇya āchila

kṣaṇeke sakala divya pathamaya haila



kṣaṇeke āila saba loka kheyā-ghāṭe

kheyārī karite pāra paḍila saṅkaṭe



satvare āsilā vācaspati mahāśaya

karilena aneka naukāra samuccaya



naukāra apekṣā āra keho nāhi kare

nānā mate pāra haya ye yemate pāre



hena-mate gaṅgā pāra ha-i' sarva-jana

sabhei dharena vācaspatira caraṇa



lukāñā gelā prabhu kuliyā-nagara

kuliyāya āilena vaikuṇṭha-īśvara



sarva-loka'hari' bali' vācaspati-saṅge

sei-kṣaṇe sabhe calilena mahā-raṅge



kuliyā-nagare āilena nyāsi-maṇi

sei-kṣaṇe sarva-dike haila mahā-dhvani



sabe gaṅgā madhye nadīyāya-kuliyāya

śuni' mātra sarva-loke mahānande dhāya



vācaspatira grāme (vidyānagare) chila yateka gahala



tāra koṭi koṭi-guṇe pūrila sakala



lakṣa lakṣa naukā vā āila kothā haite

nā jāni kateka pāra haya kata-mate



lakṣa lakṣa loka bhāse jāhnavīra jale

sabhe pāra hayena parama kutūhale



gaṅgāya hañā pāra āpanā-āpani

kolākoli kari' sabhe kare hari-dhvani



kṣaṇeke kuliyā-grāma--nagara prāntara

paripūrṇa haila sthala, nāhi avasara



kṣaṇeke āilā mahāśaya vācaspati

teṅho nāhi pāyena prabhura kothā sthiti



kuliyāya prakāśe yateka pāpī chila

uttama, madhyama, nīca,--sabe pāra haila



kuliyā-grāmete āsi' śrī-kṛṣṇa-caitanya

hena nāhi, yāre prabhu nā karilā dhanya



"When Śrī Caitanya Mahāprabhu stayed at Vidyā-vācaspati's house, many hundreds and thousands of people went to see Him and chant the holy name of Hari. It was so crowded that people could not even find a place to walk; therefore they made room by clearing out the jungles near the village. Many roads were automatically excavated, and many people also came by boat to see the Lord. So many came that it was difficult for the boatmen to get them across the river. When Vidyā-vācaspati suddenly arrived, he made arrangements for many boats to receive these people, but the people would not wait for the boats. Somehow or other they crossed the river and hurried toward the house of Vidyā-vācaspati. Due to this great crowd, Śrī Caitanya Mahāprabhu secretly went to Kuliyā-nagara. After the Lord left Vidyānagara, however, all the people heard news of His leaving. They then accompanied Vācaspati to Kuliyā-nagara. Since the news of the Lord's arrival was immediately broadcast, large crowds arrived and greeted Śrī Caitanya Mahāprabhu with great jubilation. Indeed, when the crowd went to see Śrī Caitanya Mahāprabhu, it increased ten thousand times in number. No one could say how many people crossed the river to see Him, but many hundreds of thousands made a great tumult when crossing the River Ganges. After crossing the river, everyone began to embrace one another because they heard the good news of Śrī Caitanya Mahāprabhu's arrival. Thus all the inhabitants of Kuliyā, the sinful, intermediate, and spiritually advanced, were delivered and glorified by Śrī Caitanya Mahāprabhu."





As stated in *Caitanya-bhāgavata* (Antya-khaṇḍa, Chapter Six):



khānāyoḍā, baḍagāchi, āra dogāchiyā

gaṅgāra opāra kabhu yāyena 'kuliyā'



As stated in *Caitanya-maṅgala*:





gaṅgā-snāna kari prabhu rāḍha-deśa diyā

krame krame uttarilā nagara 'kuliyā'



māyera vacane punaḥ gelā navadvīpa

vārakoṇā-ghāṭa, nija vāḍīra samīpa



In the commentary of Premadāsa it is said:





nadīyāra mājhakhāne, sakala lokete

jāne, 'kuliyā-pāhāḍapura' nāme sthāna.



Śrī Narahari Cakravartī, or Ghanaśyāma dāsa, has written in his Bhakti-ratnākara:



kuliyā pāhāḍapura dekha śrīnivāsa

pūrve 'koladvīpa'-parvatākhya--e pracāra



In a book named Navadvīpa-parikrama, also written by Ghanaśyāma dāsa, it is stated: kuliyā-pāhāḍapura grāma pūrve koladvīpa-parvatākhyānanda nāma. Therefore one can conclude that the present-day city of Navadvīpa and the places known as Bāhirdvīpa, Kolera Gañja, Kola-āmāda, Kolera Daha, Gadakhāli, etc. were known as Kuliyā, but the so-called Kuliyāra Pāṭa is not the original Kuliyā.





TEXT 208





mādhava-dāsa-gṛhe tathā śacīra nandana



lakṣa-koṭi loka tathā pāila daraśana



SYNONYMS



*mādhava*-dāsa-gṛhe-at the house of Mādhava dāsa; *tathā*-there; *śacīra nandana*-the son of mother Śacī; *lakṣa*-koṭi loka-many hundreds and thousands of people; *tathā*-there; *pāila daraśana*-got His audience.



TRANSLATION



When the Lord stayed at the house of Mādhava dāsa, many hundreds and thousands of people came to see Him.



PURPORT



Mādhava dāsa is identified as follows. In the family of Śrīkara Caṭṭopādhyāya, Yudhiṣṭhira Caṭṭopādhyāya took his birth. Formerly, he and his family members lived in Bilvagrāma and Pāṭūli. From there he went to Kuliyā Pāhāḍapura, formerly known as Pāḍapura. The eldest son of Yudhiṣṭhira Caṭṭopādhyāya is known as Mādhava dāsa, the second son was called Haridāsa, and the youngest son was called Kṛṣṇasampatti Caṭṭopādhyāya. The three brothers' nicknames were Chakaḍi, Tinakaḍi and Dukaḍi. The grandson of Mādhava dāsa was named Vaṁśīvadana, and his grandson Rāmacandra and their descendants are still living at Vāghnāpāḍā, or Vaiñcī.





TEXT 209





sāta dina rahi' tathā loka nistārilā



saba aparādhi-gaṇe prakāre tārilā



SYNONYMS



*sāta dina*-seven days; *rahi'*-staying; *tathā*-there; *loka*-the people; *nistārilā*-He liberated; *saba*-all; *aparādhi-gaṇe*-the offenders; *prakāre*-in some fashion; *tārilā*-delivered.



TRANSLATION



The Lord stayed there for seven days and delivered all kinds of offenders and sinners.





TEXT 210





'śāntipurācārya'-gṛhe aiche āilā



śacī-mātā mili' tāṅra duḥkha khaṇḍāilā



SYNONYMS



*śāntipura-ācārya*-of Advaita Ācārya; *gṛhe*-to the house; *aiche*-similarly; *āilā*-went; *śacī*-mātā-mother Śacī; *mili'*-meeting; *tāṅra*-her; *duḥkha*-unhappiness; *khaṇḍāilā*-pacified.



TRANSLATION



After leaving Kuliyā, Śrī Caitanya Mahāprabhu visited the house of Advaita Ācārya at Śāntipura. It was there that the Lord's mother, Śacīmātā, met Him and was thus relieved of her great unhappiness.





TEXT 211





tabe 'rāmakeli'-grāme prabhu yaiche gelā



'nāṭaśālā' haite prabhu punaḥ phiri' āilā



SYNONYMS



*tabe*-thereafter; *rāmakeli-grāme*-in the village known as Rāmakeli; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *yaiche*-similarly; *gelā*-went; *nāṭaśālā*-the place known as Kānāi Nāṭaśālā; *haite*-from; *prabhu*-Śrī Caitanya Mahāprabhu; *punaḥ*-again; *phiri' āilā*-returned.



TRANSLATION



The Lord then visited the village known as Rāmakeli and the place known as Kānāi Nāṭaśālā. From there He returned to Śāntipura.





TEXT 212





śāntipure punaḥ kaila daśa-dina vāsa



vistāri' varṇiyāchena vṛndāvana-dāsa



SYNONYMS



*śāntipure*-at Śāntipura; *punaḥ*-again; *kaila*-made; *daśa-dina*-for ten days; *vāsa*-residence; *vistāri'*-elaborating; *varṇiyāchena*-has described; *vṛndāvana*-dāsa-Vṛndāvana dāsa Ṭhākura.



TRANSLATION



Śrī Caitanya Mahāprabhu stayed in Śāntipura for ten days. This has all been described very elaborately by Vṛndāvana dāsa Ṭhākura.





TEXT 213





ataeva ihāṅ tāra nā kailuṅ vistāra



punarukti haya, grantha bāḍaye apāra



SYNONYMS



*ataeva*-therefore; *ihāṅ*-here; *tāra*-of that incident; *nā kailuṅ*-I did not give; *vistāra*-elaboration; *punarukti*-repetition; *haya*-it is; *grantha*-the book; *bāḍaye*-increases; *apāra*-unlimitedly.



TRANSLATION



I will not narrate these incidents because they have already been described by Vṛndāvana dāsa Ṭhākura. There is no need to repeat the same information, for such repetition would unlimitedly increase the size of this book.





TEXTS 214-215





tāra madhye mililā yaiche rūpa-sanātana



nṛsiṁhānanda kaila yaiche pathera sājana



sūtra-madhye sei līlā āmi ta' varṇiluṅ



ataeva punaḥ tāhā ihāṅ nā likhiluṅ



SYNONYMS



*tāra madhye*-within that; *mililā*-He met; *yaiche*-how; *rūpa-sanātana*-the two brothers Rūpa and Sanātana; *nṛsiṁhānanda*-Nṛsiṁhānanda; *kaila*-did; *yaiche*-how; *pathera sājana*-decoration of the road; *sūtra-madhye*-in the synopsis; *sei līlā*-those pastimes; *āmi*-I; *ta'*-indeed; *varṇiluṅ*-have described; *ataeva*-therefore; *punaḥ*-again; *tāhā*-that; *ihāṅ*-here; *nā likhiluṅ*-I have not written.



TRANSLATION



Those narrations tell how Śrī Caitanya Mahāprabhu met the brothers Rūpa and Sanātana and how Nṛsiṁhānanda decorated the road. I have already described these in an earlier synopsis of this book; therefore I will not repeat the narrations here.



PURPORT



This information is given in *Ādi-līlā* (Chapter Ten, verse 35) and *Madhya-līlā* (Chapter One, verses 155-162 and 175-226).





TEXT 216





punarapi prabhu yadi 'śāntipura' āilā



raghunātha-dāsa āsi' prabhure mililā



SYNONYMS



*punarapi*-again; *prabhu*-Śrī Caitanya Mahāprabhu; *yadi*-when; *śāntipura āilā*-came to Śāntipura; *raghunātha*-dāsa-Raghunātha dāsa; *āsi'*-coming; *prabhure mililā*-met Śrī Caitanya Mahāprabhu.



TRANSLATION



When Śrī Caitanya Mahāprabhu returned to Śāntipura, Raghunātha dāsa came to meet Him.





TEXT 217





'hiraṇya', 'govardhana',--dui sahodara



saptagrāme bāra-lakṣa mudrāra īśvara



SYNONYMS



*hiraṇya*-Hiraṇya; *govardhana*-Govardhana; *dui sahodara*-two brothers; *saptagrāme*-in the village named Saptagrāma; *bāra*-lakṣa-1,200,000; *mudrāra*-of coins; *īśvara*-the masters.



TRANSLATION



Two brothers named Hiraṇya and Govardhana, who were residents of Saptagrāma, had an income of 1,200,000 rupees.



PURPORT



Hiraṇya and Govardhana were inhabitants of Saptagrāma in the district of Hugalī. Actually they were inhabitants not of Saptagrāma, but a nearby village named Kṛṣṇapura. They took their birth in a big kāyastha family, and although their family title has not been ascertained, it is known that they came from an aristocratic family. The elder brother's name was Hiraṇya Majumadāra, and the younger brother's name was Govardhana Majumadāra. Śrī Raghunātha dāsa was the son of Govardhana Majumadāra. Their family priest was Balarāma Ācārya, who was a favorite of Haridāsa Ṭhākura's, and the family's spiritual master was Yadunandana Ācārya, a favorite of Vāsudeva Datta's.





The village of Saptagrāma is located on the eastern railway from Calcutta to Burdwan, and presently the railway station is called Triśabighā. In those days there was a large river there known as the Sarasvatī, and present-day Triśabighā is a great port. In 1592, the Pāṭhānas invaded, and due to a flooding of the Sarasvatī River in the year 1632, this great port was partially destroyed. It is said that in the Seventeenth and Eighteenth Centuries, Portuguese businessmen used to come aboard their ships. In those days, Saptagrāma, situated on the southern side of Bengal, was very rich and popular. The merchants, who were the principal residents, were called Saptagrāma suvarṇa-vaṇik. There were very many rich people there, and Hiraṇya Majumadāra and Govardhana Majumadāra belonged to the kāyastha community. They also were very rich, so much so that it is mentioned in this verse that their annual income as landlords amounted to 1,200,000 rupees. In this connection, one may refer to *Ādi-līlā* (Chapter Eleven, verse 41), which describes Uddhāraṇa Datta, who also belonged to the Saptagrāmī suvarṇa-vaṇik community.





TEXT 218





mahaiśvarya-yukta duṅhe--vadānya, brahmaṇya



sadācārī, satkulīna, dhārmikāgra-gaṇya



SYNONYMS



*mahā-aiśvarya-yukta*-very opulent in riches; *duṅhe*-both the brothers; *vadānya*-very magnanimous; *brahmaṇya*-devoted to brahminical culture; *sat-ācārī*-well-behaved; *sat*-kulīna-aristocratic; *dhārmika*-agra-gaṇya-on the top of the list of religious persons.



TRANSLATION



Both Hiraṇya Majumadāra and Govardhana Majumadāra were very opulent and magnanimous. They were well-behaved and devoted to brahminical culture. They belonged to an aristocratic family, and among religionists they were predominant.





TEXT 219





nadīyā-vāsī, brāhmaṇera upajīvya-prāya



artha, bhūmi, grāma diyā karena sahāya



SYNONYMS



*nadīyā*-vāsī-inhabitants of Nadia; *brāhmaṇera*-of all brāhmaṇas; *upajīvya*-prāya-almost the entire source of income; *artha*-money; *bhūmi*-land; *grāma*-villages; *diyā*-giving as charity; *karena sahāya*-give help.



TRANSLATION



Practically all the brāhmaṇas residing in Nadia were dependent on the charity of Hiraṇya and Govardhana, who gave them money, land and villages.



PURPORT



Although Navadvīpa was very opulent and populous during Śrī Caitanya Mahāprabhu's time, practically all the brāhmaṇas depended on the charity of Hiraṇya and Govardhana. Because the brothers highly respected the brāhmaṇas, they very liberally gave them money.





TEXT 220





nīlāmbara cakravartī--ārādhya duṅhāra



cakravartī kare duṅhāya 'bhrātṛ'-vyavahāra



SYNONYMS



*nīlāmbara cakravartī*-the grandfather of Śrī Caitanya Mahāprabhu; *ārādhya duṅhāra*-very worshipable for these two; *cakravartī*-Nīlāmbara Cakravartī; *kare*-does; *duṅhāya*-to the two of them; *bhrātṛ*-vyavahāra-treating as brothers.



TRANSLATION



Nīlāmbara Cakravartī, the grandfather of Śrī Caitanya Mahāprabhu, was much worshiped by the two brothers, but Nīlāmbara Cakravartī used to treat them as his own brothers.





TEXT 221





miśra-purandarera pūrve karyāchena sevane



ataeva prabhu bhāla jāne dui-jane



SYNONYMS



*miśra-purandarera*-to Purandara Miśra, the father of Śrī Caitanya Mahāprabhu; *pūrve*-previously; *karyāchena sevane*-had rendered service; *ataeva*-therefore; *prabhu*-Śrī Caitanya Mahāprabhu; *bhāla*-very well; *jāne*-knew; *dui-jane*-the two brothers.



TRANSLATION



Formerly, these two brothers rendered much service to Miśra Purandara, the father of Śrī Caitanya Mahāprabhu. Because of this, the Lord knew them very well.





TEXT 222





sei govardhanera putra--raghunātha dāsa



bālya-kāla haite teṅho viṣaye udāsa



SYNONYMS



*sei*-that; *govardhanera putra*-son of Govardhana Majumadāra; *raghunātha dāsa*-Raghunātha dāsa; *bālya*-kāla haite-from his very childhood; *teṅho*-he; *viṣaye udāsa*-indifferent to material happiness.



TRANSLATION



Raghunātha dāsa was the son of Govardhana Majumadāra. From childhood, he was uninterested in material enjoyment.





TEXT 223





sannyāsa kari' prabhu yabe śāntipura āilā



tabe āsi' raghunātha prabhure mililā



SYNONYMS



*sannyāsa kari'*-after accepting the sannyāsa order; *prabhu*-the Lord; *yabe*-when; *śāntipura āilā*-went to Śāntipura; *tabe*-at that time; *āsi'*-coming; *raghunātha*-Raghunātha dāsa; *prabhure*-Śrī Caitanya Mahāprabhu; *mililā*-met.



TRANSLATION



When Śrī Caitanya Mahāprabhu returned to Śāntipura after accepting the renounced order, Raghunātha dāsa met Him.





TEXT 224





prabhura caraṇe paḍe premāviṣṭa hañā



prabhu pāda-sparśa kaila karuṇā kariyā



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇe*-at the lotus feet; *paḍe*-fell down; *prema-āviṣṭa*-absorbed in ecstatic love; *hañā*-becoming; *prabhu*-Śrī Caitanya Mahāprabhu; *pāda*-sparśa kaila-touched with His feet; *karuṇā*-mercy; *kariyā*-showing.



TRANSLATION



When Raghunātha dāsa went to see Śrī Caitanya Mahāprabhu, he fell at the Lord's lotus feet in ecstatic love. Showing him mercy, the Lord touched him with His feet.





TEXT 225





tāṅra pitā sadā kare ācārya-sevana



ataeva ācārya tāṅre hailā parasanna



SYNONYMS



*tāṅra pitā*-his father; *sadā*-always; *kare*-performs; *ācārya*-sevana-worship of Advaita Ācārya; *ataeva ācārya*-therefore Advaita Ācārya; *tāṅre*-upon him; *hailā parasanna*-became pleased.



TRANSLATION



Raghunātha dāsa's father, Govardhana, always rendered much service to Advaita Ācārya. Consequently Advaita Ācārya was very pleased with the family.





TEXT 226





ācārya-prasāde pāila prabhura ucchiṣṭa-pāta



prabhura caraṇa dekhe dina pāṅca-sāta



SYNONYMS



*ācārya-prasāde*-by the mercy of Advaita Ācārya; *pāila*-got; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *ucchiṣṭa*-pāta-remnants of food; *prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇa*-lotus feet; *dekhe*-sees; *dina*-days; *pāṅca*-sāta-five to seven.



TRANSLATION



When Raghunātha dāsa was there, Advaita Ācārya favored him by giving him the food remnants left by the Lord. Raghunātha dāsa was thus engaged for five or seven days by rendering service to the Lord's lotus feet.





TEXT 227





prabhu tāṅre vidāya diyā gelā nīlācala



teṅho ghare āsi' hailā premete pāgala



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto Raghunātha dāsa; *vidāya diyā*-bidding farewell; *gelā*-went back; *nīlācala*-to Jagannātha Purī; *teṅho*-he; *ghare āsi'*-returning home; *hailā*-became; *premete pāgala*-mad in ecstatic love.



TRANSLATION



After bidding farewell to Raghunātha dāsa, Śrī Caitanya Mahāprabhu returned to Jagannātha Purī. After returning home, Raghunātha dāsa became mad with ecstatic love.





TEXT 228





bāra bāra palāya teṅho nīlādri yāite



pitā tāṅre bāndhi' rākhe āni' patha haite



SYNONYMS



*bāra bāra*-again and again; *palāya*-leaves home; *teṅho*-he; *nīlādri yāite*-to go to Jagannātha Purī; *pitā*-his father; *tāṅre*-him; *bāndhi'*-binding; *rākhe*-keeps; *āni'*-bringing back; *patha haite*-from the road.



TRANSLATION



Raghunātha dāsa used to run away from home again and again to go to Jagannātha Purī, but his father kept binding him and bringing him back.





TEXT 229





pañca pāika tāṅre rākhe rātri-dine



cāri sevaka, dui brāhmaṇa rahe tāṅra sane



SYNONYMS



*pañca*-five; *pāika*-watchmen; *tāṅre*-him (Raghunātha dāsa); *rākhe*-keep; *rātri*-dine-day and night; *cāri sevaka*-four personal servants; *dui brāhmaṇa*-two brāhmaṇas to cook; *rahe*-remain; *tāṅra sane*-with him.



TRANSLATION



His father even had five watchmen guard him day and night. Four personal servants were employed to look after his comfort, and two brāhmaṇas were employed to cook for him.





TEXT 230





ekādaśa jana tāṅre rākhe nirantara



nīlācale yāite nā pāya, duḥkhita antara



SYNONYMS



*ekādaśa*-eleven; *jana*-persons; *tāṅre*-him; *rākhe*-keep; *nirantara*-day and night; *nīlācale*-to Jagannātha Purī; *yāite*-to go; *nā pāya*-was not able; *duḥkhita antara*-very unhappy within the mind.



TRANSLATION



In this way, eleven people were incessantly keeping Raghunātha dāsa under control. Thus he could not go to Jagannātha Purī, and because of this he was very unhappy.





TEXT 231





ebe yadi mahāprabhu 'śāntipura' āilā



śuniyā pitāre raghunātha nivedilā



SYNONYMS



*ebe*-now; *yadi*-when; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *śāntipura*-to Śāntipura; *āilā*-came; *śuniyā*-hearing; *pitāre*-unto his father; *raghunātha*-Raghunātha dāsa; *nivedilā*-submitted.



TRANSLATION



When Raghunātha dāsa learned that Śrī Caitanya Mahāprabhu had arrived at Śāntipura, he submitted a request to his father.





TEXT 232





"ājñā deha', yāñā dekhi prabhura caraṇa



anyathā, nā rahe mora śarīre jīvana"



SYNONYMS



*ājñā deha'*-kindly give me permission; *yāñā*-going; *dekhi*-I may see; *prabhura caraṇa*-the lotus feet of the Lord; *anyathā*-otherwise; *nā rahe*-will not remain; *mora*-my; *śarīre*-within the body; *jīvana*-life.



TRANSLATION



Raghunātha dāsa asked his father, "Please give me permission to go see the lotus feet of the Lord. If you do not, my life will not remain within this body."





TEXT 233





śuni' tāṅra pitā bahu loka-dravya diyā



pāṭhāila bali' 'śīghra āsiha phiriyā'



SYNONYMS



*śuni'*-hearing; *tāṅra*-his; *pitā*-father; *bahu*-many; *loka*-dravya-servants and materials; *diyā*-giving; *pāṭhāila*-sent; *bali'*-saying; *śīghra*-very soon; *āsiha*-come; *phiriyā*-returning.



TRANSLATION



Hearing this request, Raghunātha dāsa's father agreed. Giving him many servants and materials, the father sent him to see Śrī Caitanya Mahāprabhu, requesting him to return soon.





TEXT 234





sāta dina śāntipure prabhu-saṅge rahe



rātri-divase ei manaḥ-kathā kahe



SYNONYMS



*sāta dina*-for seven days; *śāntipure*-at Śāntipura; *prabhu-saṅge*-in the association of Śrī Caitanya Mahāprabhu; *rahe*-stayed; *rātri*-divase-both day and night; *ei*-these; *manaḥ*-kathā-words in his mind; *kahe*-says.



TRANSLATION



For seven days Raghunātha dāsa associated with Śrī Caitanya Mahāprabhu in Śāntipura. During those days and nights, he had the following thoughts.





TEXT 235





'rakṣakera hāte muñi kemane chuṭiba!



kemane prabhura saṅge nīlācale yāba?'



SYNONYMS



*rakṣakera hāte*-from the clutches of the watchmen; *muñi*-I; *kemane*-how; *chuṭiba*-shall get release; *kemane*-how; *prabhura saṅge*-with Śrī Caitanya Mahāprabhu; *nīlācale*-to Jagannātha Purī; *yāba*-I shall go.



TRANSLATION



Raghunātha dāsa thought, "How shall I be able to get free from the hands of the watchmen? How shall I be able to go with Śrī Caitanya Mahāprabhu to Nīlācala?"





TEXT 236





sarvajña gaurāṅga-prabhu jāni' tāṅra mana



śikṣā-rūpe kahe tāṅre āśvāsa-vacana



SYNONYMS



*sarva*-jña-omniscient; *gaurāṅga-prabhu*-Śrī Caitanya Mahāprabhu; *jāni'*-knowing; *tāṅra*-his; *mana*-mind; *śikṣā*-rūpe-as an instruction; *kahe*-says; *tāṅre*-unto Raghunātha dāsa; *āśvāsa*-vacana-words of assurance.



TRANSLATION



Since Śrī Caitanya Mahāprabhu was omniscient, He could understand Raghunātha dāsa's mind. The Lord therefore instructed him with the following reassuring words.





TEXT 237





"sthira hañā ghare yāo, nā hao vātula



krame krame pāya loka bhava-sindhu-kūla



SYNONYMS



*sthira hañā*-being patient; *ghare yāo*-go back home; *nā*-do not; *hao*-become; *vātula*-crazy; *krame krame*-gradually; *pāya*-gets; *loka*-a person; *bhava-sindhu-kūla*-the far shore of the ocean of material existence.



TRANSLATION



"Be patient and return home. Don't be a crazy fellow. By and by you will be able to cross the ocean of material existence.



PURPORT



As stated in *Śrīmad-Bhāgavatam* (10.14.58):





samāśritā ye pada-pallava-plavaṁ

mahat-padaṁ puṇya-yaśo-murāreḥ

bhavāmbudhir vatsa-padaṁ paraṁ padaṁ

padaṁ padaṁ yad vipadāṁ na teṣām



This material world is just like a big ocean. It begins with Brahmaloka and extends to Pātālaloka, and there are many planets, or islands, in this ocean. Not knowing about devotional service, the living entity wanders about this ocean, just as a man tries to swim to reach the shore. Our struggle for existence is similar to this. Everyone is trying to get out of the ocean of material existence. One cannot immediately reach the coast, but if one endeavors, he can cross the ocean by Śrī Caitanya Mahāprabhu's mercy. One may be very eager to cross this ocean, but he cannot attain success by acting like a madman. He must swim over the ocean very patiently and intelligently under the instructions of Śrī Caitanya Mahāprabhu or His representative. Then, one day, he will reach the shore and return home, back to Godhead.





TEXT 238





markaṭa-vairāgya nā kara loka dekhāñā



yathā-yogya viṣaya bhuñja' anāsakta hañā



SYNONYMS



*markaṭa*-vairāgya-monkey renunciation; *nā kara*-do not do; *loka*-to the people; *dekhāñā*-showing off; *yathā*-yogya-as it is befitting; *viṣaya*-material things; *bhuñja'*-enjoy; *anāsakta*-without attachment; *hañā*-being.



TRANSLATION



"You should not make yourself a showbottle devotee and become a false renunciant. For the time being, enjoy the material world in a befitting way and do not become attached to it."



PURPORT



The word markaṭa-vairāgya, indicating false renunciation, is very important in this verse. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in commenting on this word, points out that monkeys make an external show of renunciation by not accepting clothing and by living naked in the forest. In this way they consider themselves renunciants, but actually they are very busy enjoying sense gratification with dozens of female monkeys. Such renunciation is called markaṭa-vairāgye-the renunciation of a monkey. One cannot be really renounced until one actually becomes disgusted with material activity and sees it as a stumbling block to spiritual advancement. Renunciation should not be phalgu, temporary, but should exist throughout one's life. Temporary renunciation, or monkey renunciation, is like the renunciation one feels at a cremation ground. When a man takes a dead body to the crematorium, he sometimes thinks, "This is the final end of the body. Why am I working so hard day and night?" Such sentiments naturally arise in the mind of any man who goes to a crematorial ghāṭa. However, as soon as he returns from the cremation grounds, he again engages in material activity for sense enjoyment. This is called śmaśāna-vairāgya, or markaṭa-vairāgya.





In order to render service to the Lord, one may accept necessary things. If one lives in this way, he may actually become renounced. In the *Bhakti-rasāmṛta-sindhu* (1.2.108), it is said:



yāvatā syāt sva-nirvāhaḥ

svīkuryāt tāvad arthavit

ādhikye nyūnatāyāṁ ca

cyavate paramārthataḥ



"The bare necessities of life must be accepted, but one should not superfluously increase his necessities. Nor should they be unnecessarily decreased. One should simply accept what is necessary to help one advance spiritually."





In his Durgama-saṅgamanī, Śrī Jīva Gosvāmī comments that the word sva-nirvāhaḥ actually means sva-sva-bhakti-nirvāhaḥ. The experienced devotee will accept only those material things that will help him render service to the Lord. In the *Bhakti-rasāmṛta-sindhu* (1.2.256), markaṭa-vairāgya, or phalgu-vairāgya, is explained as follows:



prāpañcikatayā buddhyā

hari-sambandhi-vastunaḥ

mumukṣubhiḥ parityāgo

vairāgyaṁ phalgu kathyate



"Whatever is favorable for the rendering of service to the Lord should be accepted and should not be rejected as a material thing." Yukta-vairāgya, or befitting renunciation, is thus explained:





anāsaktasya viṣayān

yathārham upayuñjataḥ

nirbandhaḥ kṛṣṇa-sambandhe

yuktaṁ vairāgyam ucyate



"Things should be accepted for the Lord's service and not for one's personal sense gratification. If one accepts something without attachment and accepts it because it is related to Kṛṣṇa, one's renunciation is called yukta-vairāgya." Since Kṛṣṇa is the Absolute Truth, whatever is accepted for His service is also the Absolute Truth.





The word markaṭa-vairāgya is used by Śrī Caitanya Mahāprabhu to indicate so-called Vaiṣṇavas who dress themselves in loincloths trying to imitate Śrīla Rūpa Gosvāmī. Such people carry a beadbag and chant, but at heart they are always thinking about getting women and money. Unknown to others, these markaṭa-vairāgīs maintain women but externally present themselves as renunciants. Śrī Caitanya Mahāprabhu was very much opposed to these markaṭa-vairāgīs, or pseudo-Vaiṣṇavas.





TEXT 239





antare niṣṭhā kara, bāhye loka-vyavahāra



acirāt kṛṣṇa tomāya karibe uddhāra



SYNONYMS



*antare*-within the heart; *niṣṭhā kara*-keep strong faith; *bāhye*-externally; *loka*-vyavahāra-behavior like ordinary men; *acirāt*-very soon; *kṛṣṇa*-Lord Kṛṣṇa; *tomāya*-unto you; *karibe*-will do; *uddhāra*-liberation



TRANSLATION



Śrī Caitanya Mahāprabhu continued: "Within your heart, you should keep yourself very faithful, but externally you may behave like an ordinary man. Thus Kṛṣṇa will soon be very pleased and deliver you from the clutches of māyā.





TEXT 240





vṛndāvana dekhi' yabe āsiba nīlācale



tabe tumi āmā-pāśa āsiha kona chale



SYNONYMS



*vṛndāvana dekhi'*-after visiting Vṛndāvana; *yabe*-when; *āsiba*-I shall come back; *nīlācale*-to Jagannātha Purī; *tabe*-at that time; *tumi*-you; *āmā-pāśa*-to Me; *āsiha*-please come; *kona chale*-by some pretext.



TRANSLATION



"You may see me at Nīlācala, Jagannātha Purī, when I return after visiting Vṛndāvana. By that time you can think of some trick to escape.





TEXT 241





se chala se-kāle kṛṣṇa sphurābe tomāre



kṛṣṇa-kṛpā yāṅre, tāre ke rākhite pāre"



SYNONYMS



*se chala*-that trick; *se*-kāle-at that time; *kṛṣṇa*-Lord Kṛṣṇa; *sphurābe*-will show; *tomāre*-unto you; *kṛṣṇa-kṛpā*-the mercy of Kṛṣṇa; *yāṅre*-upon whom; *tāre*-him; *ke*-who; *rākhite*-to keep; *pāre*-is able.



TRANSLATION



"What kind of means you will have to use at that time will be revealed by Kṛṣṇa. If one has Kṛṣṇa's mercy, no one can check him."



PURPORT



Although Śrīla Raghunātha dāsa was very anxious to join Śrī Caitanya Mahāprabhu, the Lord advised him to wait for the mercy of Lord Kṛṣṇa. He recommended that Raghunātha dāsa keep his Kṛṣṇa consciousness firmly fixed in his heart while externally behaving like an ordinary man. This is a trick for everyone advanced in Kṛṣṇa consciousness. One can live in society like an ordinary human being, but at the same time one's own business should be to satisfy Kṛṣṇa and spread His glories. A Kṛṣṇa conscious person should not be absorbed in material things, for his only business is the devotional service of the Lord. If one is engaged in this way, Kṛṣṇa will certainly bestow His mercy. As Śrī Caitanya Mahāprabhu advised Raghunātha dāsa: yathā-yogya viṣaya bhuñja' anāsakta hañā. The same is repeated: antare niṣṭhā kara, bāhye loka-vyavahāra. This means that one must have no other desire within his heart than to serve Kṛṣṇa. On the basis of such a conviction, one can cultivate Kṛṣṇa consciousness. This is confirmed in the *Bhakti-rasāmṛta-sindhu* (1.2.200):





laukikī vaidikī vāpi

yā kriyā kriyate mune

hari-sevānukūlaiva

sā kāryā bhaktim icchatā



A devotee may act as an ordinary human being or as a strict follower of Vedic injunctions. In either case, everything he does is favorable for the advancement of devotional service because he is in Kṛṣṇa consciousness.





TEXT 242





eta kahi' mahāprabhu tāṅre vidāya dila



ghare āsi' mahāprabhura śikṣā ācarila



SYNONYMS



*eta kahi'*-saying this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto Raghunātha dāsa; *vidāya dila*-bade farewell; *ghare āsi'*-returning home; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *śikṣā*-the instruction; *ācarila*-practiced.



TRANSLATION



In this way, Śrī Caitanya Mahāprabhu bade farewell to Raghunātha dāsa, who returned home and did exactly what the Lord told him.





TEXT 243





bāhya vairāgya, vātulatā sakala chāḍiyā



yathā-yogya kārya kare anāsakta hañā



SYNONYMS



*bāhya vairāgya*-external renunciation; *vātulatā*-craziness; *sakala*-all; *chāḍiyā*-giving up; *yathā*-yogya-as it is befitting; *kārya*-duties; *kare*-performs; *anāsakta hañā*-being without attachment.



TRANSLATION



After returning home, Raghunātha dāsa gave up all craziness and external pseudo renunciation and engaged in his household duties without attachment.





TEXT 244





dekhi' tāṅra pitā-mātā baḍa sukha pāila



tāṅhāra āvaraṇa kichu śithila ha-ila



SYNONYMS



*dekhi'*-seeing; *tāṅra*-his; *pitā*-mātā-father and mother; *baḍa*-very much; *sukha*-happiness; *pāila*-got; *tāṅhāra āvaraṇa*-strong vigilance upon him; *kichu*-something; *śithila ha*-ila-became slackened.



TRANSLATION



When Raghunātha dāsa's father and mother saw that their son was acting like a householder, they became very happy. Because of this, they slackened their guard.



PURPORT



When Raghunātha dāsa's father and mother saw that their son was no longer acting like a crazy fellow and was responsibly attending to his duties, they became very happy. The eleven people-five watchmen, four personal servants and two brāhmaṇas-who were guarding him became less strict in their vigilance. When Raghunātha dāsa actually took up his household affairs, his parents reduced the number of guards.





TEXTS 245-246





ihāṅ prabhu ekatra kari' saba bhakta-gaṇa



advaita-nityānandādi yata bhakta-jana



sabā āliṅgana kari' kahena gosāñi



sabe ājñā deha'--āmi nīlācale yāi



SYNONYMS



*ihāṅ*-here (at Śāntipura); *prabhu*-Śrī Caitanya Mahāprabhu; *ekatra kari'*-assembling in one place; *saba bhakta-gaṇa*-all the devotees; *advaita*-nityānanda-ādi-headed by Advaita Ācārya and Nityānanda Prabhu; *yata bhakta-jana*-all the devotees; *sabā āliṅgana kari'*-embracing every one of them; *kahena gosāñi*-Śrī Caitanya Mahāprabhu said; *sabe*-all of you; *ājñā deha'*-just give Me permission; *āmi*-I; *nīlācale*-to Nīlācala, Jagannātha Purī; *yāi*-may go.



TRANSLATION



Meanwhile, at Śāntipura, Śrī Caitanya Mahāprabhu assembled all His devotees-headed by Advaita Ācārya and Nityānanda Prabhu-embraced them all and asked their permission to return to Jagannātha Purī.





TEXT 247





sabāra sahita ihāṅ āmāra ha-ila milana



e varṣa 'nīlādri' keha nā kariha gamana



SYNONYMS



*sabāra sahita*-with everyone; *ihāṅ*-here; *āmāra*-of Me; *ha*-ila-there was; *milana*-meeting; *e varṣa*-this year; *nīlādri*-to Jagannātha Purī; *keha*-any of you; *nā*-not; *kariha gamana*-go.



TRANSLATION



Because He had met them all at Śāntipura, Śrī Caitanya Mahāprabhu requested all the devotees not to go to Jagannātha Purī that year.





TEXT 248





tāhāṅ haite avaśya āmi 'vṛndāvana' yāba



sabe ājñā deha', tabe nirvighne āsiba



SYNONYMS



*tāhāṅ haite*-from there; *avaśya*-certainly; *āmi*-I; *vṛndāvana yāba*-shall go to Vṛndāvana; *sabe*-all of you; *ājñā deha'*-give Me permission; *tabe*-then; *nirvighne*-without disturbance; *āsiba*-I shall come back.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "I shall certainly go to Vṛndāvana from Jagannātha Purī. If all of you give Me permission, I shall return here again without difficulty."





TEXT 249





mātāra caraṇe dhari' bahu vinaya karila



vṛndāvana yāite tāṅra ājñā la-ila



SYNONYMS



*mātāra*-of Śacīmātā; *caraṇe*-the feet; *dhari'*-catching; *bahu vinaya karila*-submitted most humbly; *vṛndāvana yāite*-to go to Vṛndāvana; *tāṅra*-her; *ājñā*-permission; *la*-ila-took.



TRANSLATION



Clasping the feet of His mother, Śrī Caitanya Mahāprabhu very humbly requested her permission. Thus she gave Him leave to go to Vṛndāvana.





TEXT 250





tabe navadvīpe tāṅre dila pāṭhāñā



nīlādri calilā saṅge bhakta-gaṇa lañā



SYNONYMS



*tabe*-thereafter; *navadvīpe*-to Navadvīpa; *tāṅre*-her; *dila pāṭhāñā*-sent back; *nīlādri*-to Jagannātha Purī; *calilā*-departed; *saṅge*-with Him; *bhakta*-gaṇa lañā-taking all the devotees.



TRANSLATION



Śrīmatī Śacīdevī was sent back to Navadvīpa, and the Lord and His devotees started for Jagannātha Purī, Nīlādri.





TEXT 251





sei saba loka pathe karena sevana



sukhe nīlācala āilā śacīra nandana



SYNONYMS



*sei saba loka*-all those persons; *pathe*-on the road; *karena sevana*-rendered all service; *sukhe*-in great happiness; *nīlācala*-to Jagannātha Purī; *āilā*-came back; *śacīra nandana*-the son of mother Śacī.



TRANSLATION



The devotees who accompanied Śrī Caitanya Mahāprabhu rendered all kinds of service on the way to Nīlācala, Jagannātha Purī. Thus in great happiness the Lord returned.





TEXT 252





prabhu āsi' jagannātha daraśana kaila



'mahāprabhu āilā'--grāme kolāhala haila



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *āsi'*-returning; *jagannātha*-to Lord Jagannātha; *daraśana*-visit; *kaila*-made; *mahāprabhu āilā*-Śrī Caitanya Mahāprabhu has come back; *grāme*-in the town; *kolāhala haila*-there was great agitation.



TRANSLATION



When Śrī Caitanya Mahāprabhu arrived in Jagannātha Purī, He visited the temple of the Lord. News then spread all over the city that He had returned.





TEXT 253





ānandita bhakta-gaṇa āsiyā mililā



prema-āliṅgana prabhu sabāre karilā



SYNONYMS



*ānandita*-very pleased; *bhakta-gaṇa*-all the devotees; *āsiyā*-came; *mililā*-met; *prema-āliṅgana*-embracing in love; *prabhu*-the Lord; *sabāre*-to all devotees; *karilā*-offered.



TRANSLATION



All the devotees then came and met the Lord with great happiness. The Lord also embraced each of them in great ecstatic love.





TEXT 254





kāśī-miśra, rāmānanda, pradyumna, sārvabhauma



vāṇīnātha, śikhi-ādi yata bhakta-gaṇa



SYNONYMS



*kāśī*-miśra-Kāśī Miśra; *rāmānanda*-Rāmānanda; *pradyumna*-Pradyumna; *sārvabhauma*-Sārvabhauma; *vāṇīnātha*-Vāṇīnātha; śikhi-ādi-Śikhi Māhiti and others; *yata bhakta-gaṇa*-all the devotees.



TRANSLATION



Kāśī Miśra, Rāmānanda Rāya, Pradyumna, Sārvabhauma Bhaṭṭācārya, Vāṇīnātha Rāya, Śikhi Māhiti and all the other devotees met Śrī Caitanya Mahāprabhu.





TEXT 255





gadādhara-paṇḍita āsi' prabhure mililā



sabāra agrete prabhu kahite lāgilā



SYNONYMS



*gadādhara*-paṇḍita-Gadādhara Paṇḍita; *āsi'*-coming; *prabhure mililā*-met the Lord; *sabāra agrete*-in front of all the devotees; *prabhu*-the Lord; *kahite lāgilā*-began to say.



TRANSLATION



Gadādhara Paṇḍita also came and met the Lord. Then, before all the devotees, Śrī Caitanya Mahāprabhu began to speak as follows.





TEXT 256





'vṛndāvana yāba āmi gauḍa-deśa diyā



nija-mātāra, gaṅgāra caraṇa dekhiyā



SYNONYMS



*vṛndāvana yāba*-shall go to Vṛndāvana; *āmi*-I; *gauḍa*-deśa diyā-through Bengal; *nija-mātāra*-of My own mother; *gaṅgāra*-of the River Ganges; *caraṇa*-the feet; *dekhiyā*-seeing.



TRANSLATION



"It was My decision to go to Vṛndāvana through Bengal in order to see My mother and the River Ganges.





TEXT 257





eta mate kari' kailuṅ gauḍere gamana



sahasreka saṅge haila nija-bhakta-gaṇa



SYNONYMS



*eta*-such; *mate*-decision; *kari'*-making; *kailuṅ*-I did; *gauḍere*-to Bengal; *gamana*-going; *sahasreka*-thousands of men; *saṅge*-with Me; *haila*-there were; *nija*-bhakta-gaṇa-My own devotees.



TRANSLATION



"Thus I went to Bengal, but thousands of devotees began to follow Me.





TEXT 258





lakṣa lakṣa loka āise kauṭuka dekhite



lokera saṅghaṭṭe patha nā pāri calite



SYNONYMS



*lakṣa lakṣa loka*-many thousands of people; *āise*-came; *kauṭuka*-out of curiosity; *dekhite*-to see; *lokera saṅghaṭṭe*-by the assembly of so many men; *patha*-the road; *nā pāri*-I was not able; *calite*-to pass through.



TRANSLATION



"Many hundreds and thousands of people came to see Me out of curiosity, and due to such a large crowd I could not travel very freely on the road.





TEXT 259





yathā rahi, tathā ghara-prācīra haya cūrṇa



yathā netra paḍe tathā loka dekhi pūrṇa



SYNONYMS



*yathā rahi*-wherever I stayed; *tathā*-there; *ghara-prācīra*-the building and the boundary walls; *haya*-became; *cūrṇa*-broken; *yathā*-wherever; *netra*-the eyes; *paḍe*-fell; *tathā*-there; *loka*-people; *dekhi*-I see; *pūrṇa*-filled.



TRANSLATION



"Indeed, the crowd was so large that the house and the boundary walls of the house where I stayed were destroyed, and wherever I looked I could see only large crowds.





TEXT 260





kaṣṭe-sṛṣṭye kari' gelāṅa rāmakeli-grāma



āmāra ṭhāñi āilā 'rūpa' 'sanātana' nāma



SYNONYMS



*kaṣṭe*-sṛṣṭye-with great difficulty; *kari'*-doing; *gelāṅa*-I went; *rāmakeli-grāma*-to the village of Rāmakeli; *āmāra ṭhāñi*-before me; *āilā*-came; *rūpa sanātana nāma*-the two brothers named Rūpa and Sanātana.



TRANSLATION



"With great difficulty I went to the town of Rāmakeli, where I met two brothers named Rūpa and Sanātana.





TEXT 261





dui bhāi--bhakta-rāja, kṛṣṇa-kṛpā-pātra



vyavahāre--rāja-mantrī haya rāja-pātra



SYNONYMS



*dui bhāi*-two brothers; *bhakta*-rāja-kings of devotees; *kṛṣṇa*-kṛpā-pātra-suitable candidates for Kṛṣṇa's mercy; *vyavahāre*-in behavior; *rāja*-mantrī-ministers of the government; *haya*-are; *rāja*-pātra-government officers.



TRANSLATION



"These two brothers are great devotees and suitable recipients of Kṛṣṇa's mercy, but in their ordinary dealings they are government officials, ministers to the King.





TEXT 262





vidyā-bhakti-buddhi-bale parama pravīṇa



tabu āpanāke māne tṛṇa haite hīna



SYNONYMS



*vidyā*-education; *bhakti*-devotion; *buddhi*-and intelligence; *bale*-in strength; *parama*-very; *pravīṇa*-experienced; *tabu*-still; *āpanāke*-themselves; *māne*-they think; *tṛṇa*-a straw; *haite*-than; *hīna*-lower.



TRANSLATION



"Śrīla Rūpa and Sanātana are very experienced in education, devotional service, intelligence and strength, yet they think themselves inferior to straw in the street.





TEXTS 263-264





tāṅra dainya dekhi' śuni' pāṣāṇa bidare



āmi tuṣṭa hañā tabe kahiluṅ doṅhāre



"uttama hañā hīna kari' mānaha āpanāre



acire karibe kṛṣṇa tomāra uddhāre"



SYNONYMS



*tāṅra dainya dekhi'*-by seeing their humility; *śuni'*-or even hearing about it; *pāṣāṇa*-stone; *bidare*-becomes melted; *āmi*-I; *tuṣṭa hañā*-being very pleased; *tabe*-then; *kahiluṅ doṅhāre*-said to both of them; *uttama hañā*-being actually superior in every respect; *hīna*-inferior; *kari'*-proposing as; *mānaha*-you accept; *āpanāre*-yourselves; *acire*-very soon; *karibe*-will do; *kṛṣṇa*-Lord Kṛṣṇa; *tomāra*-of you; *uddhāre*-liberation.



TRANSLATION



"Indeed, the humility of these two brothers could even melt stone. Because I was very pleased with their behavior, I told them, 'Although you are both very exalted, you consider yourselves inferior, and because of this, Kṛṣṇa will very soon deliver you.'



PURPORT



Such are the qualifications of a pure devotee. Materially one may be very opulent, experienced, influential and educated, but if one still thinks himself lower than straw in the street, one attracts the attention of Śrī Caitanya Mahāprabhu or Lord Kṛṣṇa. Although Mahārāja Pratāparudra was a king, he took up a broom to cleanse the road for Lord Jagannātha's Ratha chariot. Because of this humble service, Śrī Caitanya Mahāprabhu was very pleased with the King, and for that reason the Lord embraced him. According to Śrī Caitanya Mahāprabhu's instructions, a devotee should never be puffed up by material power. He should know that material power is the result of one's past good activities (karma) and is consequently transient. At any moment all one's material opulence can be finished; therefore a devotee is never proud of such opulence. He is always humble and meek, considering himself lower than a piece of straw. Because of this, the devotees are eligible to return home, back to Godhead.





TEXTS 265-266





eta kahi' āmi yabe vidāya tāṅre dila



gamana-kāle sanātana 'prahelī' kahila



yāṅra saṅge haya ei loka lakṣa koṭi



vṛndāvana yāibāra ei nahe paripāṭī



SYNONYMS



*eta kahi'*-saying this; *āmi*-I; *yabe*-when; *vidāya*-farewell; *tāṅre*-unto them; *dila*-gave; *gamana*-kāle-while going; *sanātana*-Sanātana; *prahelī*-enigma; *kahila*-said; *yāṅra saṅge*-with whom; *haya*-is; *ei*-this; *loka*-crowd of people; *lakṣa koṭi*-hundreds of thousands; *vṛndāvana*-to Vṛndāvana-dhāma; *yāibāra*-for going; *ei*-this; *nahe*-not; *paripāṭī*-the method.



TRANSLATION



"After speaking to them in this way, I bade them farewell. As I was leaving, Sanātana told Me, 'It is not appropriate for one to be followed by a crowd of thousands when one goes to Vṛndāvana.'





TEXT 267





tabu āmi śuniluṅ mātra, nā kailuṅ avadhāna



prāte cali' āilāṅa 'kānāira nāṭaśālā'-grāma



SYNONYMS



*tabu*-still; *āmi*-I; *śuniluṅ*-heard; *mātra*-only; *nā*-not; *kailuṅ*-paid; *avadhāna*-any attention; *prāte*-in the morning; *cali' āilāṅa*-I walked; *kānāira nāṭaśālā*-to Kānāi Nāṭaśālā; *grāma*-the place.



TRANSLATION



"Although I heard this, I did not pay it any attention. In the morning, however, I went to the place named Kānāi Nāṭaśālā.





TEXT 268





rātri-kāle mane āmi vicāra karila



sanātana more kibā 'prahelī' kahila



SYNONYMS



*rātri*-kāle-at night; *mane*-in the mind; *āmi*-I; *vicāra karila*-considered; *sanātana*-Sanātana; *more*-unto Me; *kibā*-what; *prahelī*-enigma; *kahila*-spoke.



TRANSLATION



"At night, however, I considered what Sanātana had told Me.





TEXT 269





bhālata' kahila,--mora eta loka saṅge



loka dekhi' kahibe more--'ei eka ḍhaṅge'



SYNONYMS



*bhālata' kahila*-he has spoken very well; *mora*-of Me; *eta*-so much; *loka*-crowd; *saṅge*-in the company; *loka*-the people; *dekhi'*-seeing; *kahibe more*-will speak about Me; *ei*-this; *eka*-one; *ḍhaṅge*-imposter.



TRANSLATION



"I decided that Sanātana had spoken very well. I was certainly being followed by a large crowd, and when people would see so many men, they would surely rebuke Me, saying, 'Here is another imposter.'





TEXT 270





'durlabha' 'durgama' sei 'nirjana' vṛndāvana



ekākī yāiba, kibā saṅge eka-jana



SYNONYMS



*durlabha*-very rare; *durgama*-invincible; *sei*-that; *nirjana*-solitary; *vṛndāvana*-the land of Vṛndāvana; *ekākī*-alone; *yāiba*-I shall go; *kibā*-or; *saṅge*-with Me; *eka*-jana-only one person.



TRANSLATION



"I then began to consider that Vṛndāvana is a very solitary place. It is invincible and very difficult to attain. I therefore decided to go there alone or, at the most, take only one person with Me.





TEXT 271





mādhavendra-purī tathā gelā 'ekeśvare'



dugdha-dāna-cchale kṛṣṇa sākṣāt dila tāṅre



SYNONYMS



*mādhavendra*-purī-Mādhavendra Purī; *tathā*-there; *gelā*-went; *ekeśvare*-alone; *dugdha*-dāna-chale-on the plea of giving milk in charity; *kṛṣṇa*-Lord Kṛṣṇa; *sākṣāt*-direct audience; *dila*-gave; *tāṅre*-unto him.



TRANSLATION



"Mādhavendra Purī went to Vṛndāvana alone, and Kṛṣṇa, on the pretext of giving him milk, granted him an audience.





TEXT 272





bādiyāra bāji pāti' calilāṅa tathāre



bahu-saṅge vṛndāvana gamana nā kare



SYNONYMS



*bādiyāra*-of a gypsy; *bāji*-the magic; *pāti'*-demonstrating; *calilāṅa*-I went; *tathāre*-there; *bahu*-saṅge-with many men; *vṛndāvana*-to Vṛndāvana dhāma; *gamana*-going; *nā kare*-no one does.



TRANSLATION



"I then understood that I was going to Vṛndāvana like a magician with his show, and this is certainly not good. No one should go to Vṛndāvana with so many men.





TEXT 273





ekā yāiba, kibā saṅge bhṛtya eka-jana



tabe se śobhaya vṛndāvanera gamana



SYNONYMS



*ekā yāiba*-I shall go alone; *kibā*-or; *saṅge*-with Me; *bhṛtya*-servant; *eka*-jana-one; *tabe*-in that way; *se*-that; *śobhaya*-is beautiful; *vṛndāvanera gamana*-going to Vṛndāvana.



TRANSLATION



"I have therefore resolved to go alone or, at the utmost, with one servant. In this way, My journey to Vṛndāvana will be beautiful.





TEXT 274





vṛndāvana yāba kāhāṅ 'ekākī' hañā!



sainya saṅge caliyāchi ḍhāka bājāñā!



SYNONYMS



*vṛndāvana yāba*-I should go to Vṛndāvana; *kāhāṅ*-whereas; *ekākī hañā*-being alone; *sainya*-soldiers; *saṅge*-along with; *caliyāchi*-I am going; *ḍhāka bājāñā*-beating the drum.



TRANSLATION



"I thought, 'Instead of going to Vṛndāvana alone, I am going with soldiers and the beating of drums.'





TEXT 275





dhik, dhik āpanāke bali' ha-ilāṅa asthira



nivṛtta hañā punaḥ āilāṅa gaṅgā-tīra



SYNONYMS



*dhik dhik*-fie! fie!; *āpanāke*-on Myself; *bali'*-saying; *ha-ilāṅa*-I became; *asthira*-agitated; *nivṛtta hañā*-stopping such an action; *punaḥ*-again; *āilāṅa*-I came back; *gaṅgā-tīra*-to the bank of the Ganges.



TRANSLATION



"I therefore said, 'Fie upon Me!' and being very agitated, I returned to the banks of the Ganges.





TEXT 276





bhakta-gaṇe rākhiyā āinu nija nija sthāne



āmā-saṅge āilā sabe pāṅca-chaya jane



SYNONYMS



*bhakta-gaṇe*-the devotees; *rākhiyā*-keeping; *āinu*-I came; *nija nija sthāne*-in their respective places; *āmā*-saṅge-with Me; *āilā*-came; *sabe*-only; *pāṅca*-chaya jane-five or six men.



TRANSLATION



"I then left all the devotees there and brought only five or six persons with Me.





TEXT 277





nirvighne ebe kaiche yāiba vṛndāvane



sabe meli' yukti deha' hañā parasanne



SYNONYMS



*nirvighne*-without obstacles; *ebe*-now; *kaiche*-how; *yāiba*-I shall go; *vṛndāvane*-to Vṛndāvana; *sabe meli'*-altogether; *yukti deha'*-give Me consultation; *hañā parasanne*-being very pleased with Me.



TRANSLATION



"Now I wish that you all will be pleased with Me and give Me good consultation. Tell Me how I shall be able to go to Vṛndāvana without impediments.





TEXT 278





gadādhare chāḍi' genu, iṅho duḥkha pāila



sei hetu vṛndāvana yāite nārila



SYNONYMS



*gadādhare chāḍi'*-leaving aside Gadādhara Paṇḍita; *genu*-I went; *iṅho*-Gadādhara Paṇḍita; *duḥkha pāila*-became unhappy; *sei hetu*-for that reason; *vṛndāvana*-to Vṛndāvana-dhāma; *yāite nārila*-I was unable to go.



TRANSLATION



"I left Gadādhara Paṇḍita here, and he became very unhappy. For this reason I could not go to Vṛndāvana."





TEXT 279





tabe gadādhara-paṇḍita premāviṣṭa hañā



prabhu-pada dhari' kahe vinaya kariyā



SYNONYMS



*tabe*-thereupon; *gadādhara paṇḍita*-Gadādhara Paṇḍita; *prema-āviṣṭa hañā*-being absorbed in ecstatic love; *prabhu*-pada dhari'-catching hold of the lotus feet of the Lord; *kahe*-says; *vinaya kariyā*-with great humility.



TRANSLATION



Being encouraged by Śrī Caitanya Mahāprabhu's words, Gadādhara Paṇḍita became absorbed in ecstatic love. Immediately clasping the lotus feet of the Lord, he began to speak with great humility.





TEXT 280





tumi yāhāṅ-yāhāṅ raha, tāhāṅ 'vṛndāvana'



tāhāṅ yamunā, gaṅgā, sarva-tīrtha-gaṇa



SYNONYMS



*tumi*-You; *yāhāṅ*-yāhāṅ-wherever; *raha*-stay; *tāhāṅ vṛndāvana*-that place is Vṛndāvana; *tāhāṅ*-there; *yamunā*-the River Yamunā; *gaṅgā*-the River Gaṅgā; *sarva-tīrtha-gaṇa*-all other holy places of pilgrimage.



TRANSLATION



Gadādhara Paṇḍita said, "Wherever You stay is Vṛndāvana, as well as the River Yamunā, the River Ganges and all other places of pilgrimage.





TEXT 281





tabu vṛndāvana yāha' loka śikhāite



seita karibe, tomāra yei laya citte



SYNONYMS



*tabu*-still; *vṛndāvana yāha'*-You go to Vṛndāvana; *loka śikhāite*-to teach the people in general; *seita*-that; *karibe*-You will do; *tomāra*-of You; *yei*-what; *laya*-takes; *citte*-in the mind.



TRANSLATION



"Although wherever You stay is Vṛndāvana, You still go to Vṛndāvana just to instruct people. Otherwise, You do whatever You think best."



PURPORT



It was not essential for Śrī Caitanya Mahāprabhu to go to Vṛndāvana, for wherever He stayed was immediately converted to Vṛndāvana. Indeed, there was also the River Ganges, the River Yamunā and all other places of pilgrimage. This was also expressed by Śrī Caitanya Mahāprabhu Himself when He danced in the Ratha-yātrā. At that time He said that His very mind was Vṛndāvana (mora-mana--vṛndāvana). Because His mind was Vṛndāvana, all the pastimes of Rādhā and Kṛṣṇa were taking place within Himself. Nonetheless, just to teach people, He visited bhauma-vṛndāvana, Vṛndāvana-dhāma in this material world. In this way the Lord instructed everyone to visit Vṛndāvana-dhāma, which is a very holy place. Materialists consider Vṛndāvana-dhāma an unclean city because there are many monkeys and dogs there, and along the bank of the Yamunā there is refuse. Some time ago, a materialistic man asked me, "Why are you living in Vṛndāvana? Why have you selected such a dirty place to live after retiring?" Such a person cannot understand that Vṛndāvana-dhāma is always a representation of the original Vṛndāvana-dhāma. Consequently Vṛndāvana-dhāma is as worshipable as Lord Kṛṣṇa. Ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam: according to Śrī Caitanya Mahāprabhu's philosophy, Lord Śrī Kṛṣṇa and His abode, Vṛndāvana, are equally worshipable. Sometimes materialistic people who have no spiritual understanding go to Vṛndāvana as tourists. One who goes to Vṛndāvana with such materialistic vision cannot derive any spiritual benefit. Such a person is not convinced that Kṛṣṇa and Vṛndāvana are identical. Since they are identical, Vṛndāvana is as worshipable as Lord Kṛṣṇa. Śrī Caitanya Mahāprabhu's vision (mora-mana-vṛndāvana) is different from the vision of an ordinary materialistic person. At the Ratha-yātrā festival, Śrī Caitanya Mahāprabhu, absorbed in the ecstasy of Śrīmatī Rādhārāṇī, dragged Lord Kṛṣṇa back to Vṛndāvana-dhāma. Śrī Caitanya Mahāprabhu spoke of this in the verses beginning āhuś ca te (Madhya 13.136).





In *Śrīmad-Bhāgavatam* (10.84.13) it is stated:



yasyātma-buddhiḥ kuṇape tridhātuke

svadhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva gokharaḥ



"A human being who identifies this body made of three elements with his self, who considers the by-products of the body to be his kinsmen, who considers the land of birth as worshipable, and who goes to the place of pilgrimage simply to take a bath rather than meet men of transcendental knowledge there, is to be considered like an ass or a cow."





Śrī Caitanya Mahāprabhu personally renovated Vṛndāvana-dhāma and advised His chief disciples, Rūpa and Sanātana, to develop it and open it to attract the spiritual vision of the general populace. At present there are about five thousand temples in Vṛndāvana, and still our society, the International Society for Krishna Consciousness, is constructing a huge, magnificent temple for the worship of Lord Balarāma, Rādhā-Kṛṣṇa and Guru-Gaurāṅga. Since there is no prominent Kṛṣṇa-Balarāma temple in Vṛndāvana, we are attempting to construct one so that people will be attracted to Kṛṣṇa-Balarāma, or Nitāi-Gauracandra. Vrajendra-nandana yei, śacī suta haila sei. Narottama dāsa Ṭhākura says that Balarāma and the son of Mahārāja Nanda have advented Themselves as Gaura-Nitāi. To propagate this fundamental principle, we are establishing a Kṛṣṇa-Balarāma temple to broadcast to the world that worship of Gaura-Nitāi is the same as worship of Kṛṣṇa-Balarāma.



Although it is very difficult to enter into the Rādhā-Kṛṣṇa pastimes, most of the devotees of Vṛndāvana are attracted to the Rādhā-Kṛṣṇa līlā. However, since Nitāi-Gauracandra are direct incarnations of Balarāma and Kṛṣṇa, we can be directly in touch with Lord Balarāma and Lord Kṛṣṇa through Śrī Caitanya Mahāprabhu and Nityānanda Prabhu. Those who are highly elevated in Kṛṣṇa consciousness can enter into the pastimes of Rādhā-Kṛṣṇa through the mercy of Śrī Caitanya Mahāprabhu. It is said: śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. Śrī Kṛṣṇa Caitanya Mahāprabhu is a combination of Rādhā and Kṛṣṇa.



Sometimes materialists, forgetting the pastimes of Rādhā-Kṛṣṇa and Kṛṣṇa-Balarāma, go to Vṛndāvana, accept the land's spiritual facilities and engage in material activity. This is against the teachings of Śrī Caitanya Mahāprabhu. The prākṛta-sahajiyās proclaim themselves vraja-vāsī or dhāma-vāsī, but they are mainly engaged in sense gratification. Thus they become more and more implicated in the materialistic way of life. Those who are pure devotees in Kṛṣṇa consciousness condemn their activities. The eternal vraja-vāsīs like Svarūpa Dāmodara did not even come to Vṛndāvana-dhāma. Śrī Puṇḍarīka Vidyānidhi, Śrī Haridāsa Ṭhākura, Śrīvāsa Paṇḍita, Śivānanda Sena, Śrī Rāmānanda Rāya, Śrī Śikhi Māhiti, Śrī Mādhavīdevī and Śrī Gadādhara Paṇḍita Gosvāmī never visited Vṛndāvana-dhāma. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura points out that we have no authorized documents stating that these exalted personalities visited Vṛndāvana. Nonetheless, we find many nondevotees, Māyāvādī sannyāsīs, prākṛta-sahajiyās, fruitive workers, mental speculators and many others with material motives going to Vṛndāvana to live. Many of these people go there to solve their economic problems by becoming beggars. Although anyone living in Vṛndāvana somehow or other is benefited, the real Vṛndāvana is appreciated only by a pure devotee. As stated in the Brahma-saṁhitā: premāñjana-cchurita-bhakti-vilocanena. When one has purified eyes, he can see that Śrī Vṛndāvana and the original Goloka Vṛndāvana planet in the spiritual sky are identical.



Śrīla Narottama dāsa Ṭhākura, Śrīnivāsa Ācārya, Śrī Jagannātha dāsa Bābājī Mahārāja, Śrī Bhagavān dāsa Bābājī Mahārāja, Śrīla Gaurakiśora dāsa Bābājī Mahārāja and later Śrī Bhaktivinoda Ṭhākura of Calcutta always engaged in nāma-bhajana and certainly did not live anywhere but Vṛndāvana. Presently, the members of the Hare Kṛṣṇa movement throughout the world live in materially opulent cities, such as London, New York, Los Angeles, Paris, Moscow, Zurich and Stockholm. However, we are satisfied with following in the footsteps of Śrīla Bhaktivinoda Ṭhākura and other ācāryas. Because we live in the temples of Rādhā-Kṛṣṇa and continuously hold hari-nāma-saṅkīrtana-the chanting of Hare Kṛṣṇa-we consequently live in Vṛndāvana and nowhere else. We are also following in the footsteps of Śrī Caitanya Mahāprabhu by attempting to construct a temple in Vṛndāvana for our disciples throughout the world to visit.





TEXT 282





ei āge āilā, prabhu, varṣāra cāri māsa



ei cāri māsa kara nīlācale vāsa



SYNONYMS



*ei*-just; *āge*-ahead; *āilā*-have come; *prabhu*-my Lord; *varṣāra cāri māsa*-the four months of the rainy season; *ei cāri māsa*-these four months; *kara*-just do; *nīlācale*-at Jagannātha Purī; *vāsa*-living.



TRANSLATION



Taking this opportunity, Gadādhara Paṇḍita said, "Just now the four months of the rainy season have begun. You should therefore spend the next four months in Jagannātha Purī.





TEXT 283





pāche sei ācaribā, yei tomāra mana



āpana-icchāya cala, raha,--ke kare vāraṇa"



SYNONYMS



*pāche*-thereafter; *sei*-that; *ācaribā*-You will do; *yei*-what; *tomāra mana*-You like; *āpana-icchāya*-by Your sweet will; *cala*-You always go; *raha*-You remain; *ke*-who; *kare vāraṇa*-can stop You.



TRANSLATION



"After remaining here for four months, You may be free to do as You like. Actually no one can stop You from going or remaining."





TEXT 284





śuni' saba bhakta kahe prabhura caraṇe



sabākāra icchā paṇḍita kaila nivedane



SYNONYMS



*śuni'*-hearing; *saba*-all; *bhakta*-devotees; *kahe*-said; *prabhura caraṇe*-unto the lotus feet of the Lord; *sabākāra icchā*-everyone's desire; *paṇḍita*-Gadādhara Paṇḍita; *kaila*-has made; *nivedane*-submission.



TRANSLATION



Upon hearing this statement, the devotees present at the lotus feet of Śrī Caitanya Mahāprabhu stated that Gadādhara Paṇḍita had properly presented their desire.





TEXT 285





sabāra icchāya prabhu cāri māsa rahilā



śuniyā pratāparudra ānandita hailā



SYNONYMS



*sabāra icchāya*-because of everyone's desire; *prabhu*-Śrī Caitanya Mahāprabhu; *cāri māsa*-for four months; *rahilā*-remained; *śuniyā*-hearing; *pratāparudra*-King Pratāparudra; *ānandita hailā*-became very, very happy.



TRANSLATION



Being requested by all the devotees, Śrī Caitanya Mahāprabhu agreed to remain at Jagannātha Purī for four months. Hearing this, King Pratāparudra became very happy.





TEXT 286





sei dina gadādhara kaila nimantraṇa



tāhāṅ bhikṣā kaila prabhu lañā bhakta-gaṇa



SYNONYMS



*sei dina*-that day; *gadādhara*-Gadādhara Paṇḍita; *kaila nimantraṇa*-gave an invitation; *tāhāṅ*-at his place; *bhikṣā kaila*-took lunch; *prabhu*-Śrī Caitanya Mahāprabhu; *lañā*-with; *bhakta*-gaṇa-His devotees.



TRANSLATION



That day Gadādhara Paṇḍita extended an invitation to Śrī Caitanya Mahāprabhu, and the Lord took His lunch at his place with the other devotees.





TEXT 287





bhikṣāte paṇḍitera sneha, prabhura āsvādana



manuṣyera śaktye dui nā yāya varṇana



SYNONYMS



*bhikṣāte*-in feeding; *paṇḍitera*-of Gadādhara Paṇḍita; *sneha*-the affection; *prabhura*-of Śrī Caitanya Mahāprabhu; *āsvādana*-tasting; *manuṣyera*-of an ordinary human being; *śaktye*-in the power; *dui*-these two; *nā yāya*-not possible; *varṇana*-the description.



TRANSLATION



No ordinary human being can possibly describe Gadādhara Paṇḍita's affectionate presentation of food and Śrī Caitanya Mahāprabhu's tasting this food.





TEXT 288





ei mata gaura-līlā--ananta, apāra



saṅkṣepe kahiye, kahā nā yāya vistāra



SYNONYMS



*ei mata*-in this way; *gaura*-līlā-pastimes of Lord Śrī Caitanya Mahāprabhu; *ananta*-unlimited; *apāra*-unfathomed; *saṅkṣepe*-in brief; *kahiye*-I describe; *kahā*-describing; *nā yāya vistāra*-no one can do elaborately and completely.



TRANSLATION



In this way, Śrī Caitanya Mahāprabhu performs His pastimes, which are unlimited and unfathomable. Somehow or other, these have briefly been described. It is not possible to describe them elaborately.





TEXT 289





sahasra-vadane kahe āpane 'ananta'



tabu eka līlāra teṅho nāhi pāya anta



SYNONYMS



*sahasra-vadane*-in thousands of mouths; *kahe*-speaks; *āpane*-personally; *ananta*-Anantadeva; *tabu*-still; *eka līlāra*-of one pastime only; *teṅho*-He (Anantadeva); *nāhi*-not; *pāya*-gets; *anta*-the end.



TRANSLATION



Although Lord Anantadeva is always describing the pastimes of the Lord with His thousands of mouths, He cannot reach the end of even one of the Lord's pastimes.





TEXT 290





śrī-rūpa-raghunātha pade yāra āśa



śrī-caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Sixteenth Chapter, describing Lord Caitanya's attempt to go to Vṛndāvana.





Chapter 17



The Lord Travels to Vṛndāvana



The following summary of the Seventeenth Chapter is given by Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. After attending the Ratha-yātrā ceremony of Śrī Jagannātha, Śrī Caitanya Mahāprabhu decided to start for Vṛndāvana. Śrī Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī selected a brāhmaṇa named Balabhadra Bhaṭṭācārya to personally assist Śrī Caitanya Mahāprabhu. Early in the morning before sunrise, the Lord started for the town of Kaṭaka. North of Kaṭaka, He penetrated a dense forest and visited many tigers and elephants, whom He engaged in chanting the Hare Kṛṣṇa mahā-mantra. Whenever He had a chance to visit a village, He would beg alms and acquire some rice and vegetables. If there were no village, He would cook whatever rice remained and collect some spinach from the forest to eat. Śrī Caitanya Mahāprabhu was very pleased with the behavior of Balabhadra Bhaṭṭācārya.



In this way the Lord passed through the jungle of Jhārikhaṇḍa and finally reached Vārāṇasī. After taking His bath at the Maṇikarṇikā-ghāṭa at Vārāṇasī, He met Tapana Miśra, who took the Lord to his place and respectfully gave Him a comfortable residence. At Vārāṇasī, Vaidya Candraśekhara, Śrī Caitanya Mahāprabhu's old friend, also rendered service unto Him. Seeing the behavior of Śrī Caitanya Mahāprabhu, one Mahārāṣṭrīya brāhmaṇa informed Prakāśānanda Sarasvatī, the leader of the Māyāvādī sannyāsīs. Prakāśānanda made various accusations against the Lord. The Mahārāṣṭrīya brāhmaṇa was very sorry about this, and he brought the news to Śrī Caitanya Mahāprabhu, inquiring from Him why the Māyāvādī sannyāsīs did not utter the holy name of Kṛṣṇa. In reply, Śrī Caitanya Mahāprabhu said that they were offenders and that one should not associate with them. In this way the Lord bestowed His blessings upon the brāhmaṇa.



Śrī Caitanya Mahāprabhu next passed through Prayāga and Mathurā and then took His lunch at the home of a Sānoḍiyā brāhmaṇa, a disciple of Mādhavendra Purī. He bestowed His blessings upon the brāhmaṇa by accepting lunch at his place. Thereafter the Lord visited the twelve forests of Vṛndāvana and was filled with great ecstatic love. As He toured the Vṛndāvana forests, He heard the chirping of parrots and other birds.





TEXT 1





gacchan vṛndāvanaṁ gauro



vyāghrebhaiṇa-khagān vane



premonmattān sahonnṛtyān



vidadhe kṛṣṇa-jalpinaḥ



SYNONYMS



*gacchan*-going; *vṛndāvanam*-to Vṛndāvana-dhāma; *gauraḥ*-Śrī Caitanya Mahāprabhu; *vyāghra*-tigers; *ibha*-elephants; *eṇa*-deer; *khagān*-and birds; *vane*-in the forest; *prema*-unmattān-maddened by ecstatic love; *saha*-with; *unnṛtyān*-dancing; *vidadhe*-made; *kṛṣṇa*-Lord Kṛṣṇa's name; *jalpinaḥ*-chanting.



TRANSLATION



On His way to Vṛndāvana, Lord Śrī Caitanya Mahāprabhu passed through the forest of Jhārikhaṇḍa and made all the tigers, elephants, deer and birds dance and chant the Hare Kṛṣṇa mahā-mantra. Thus all these animals were overwhelmed by ecstatic love.





TEXT 2





jaya jaya gauracandra jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *gauracandra*-to Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Caitanya.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! All glories to all the devotees of the Lord!





TEXT 3





śarat-kāla haila, prabhura calite haila mati



rāmānanda-svarūpa-saṅge nibhṛte yukati



SYNONYMS



*śarat*-kāla haila-autumn arrived; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *calite*-to travel; *haila*-was; *mati*-desire; *rāmānanda*-Rāmānanda Rāya; *svarūpa*-Svarūpa Dāmodara; *saṅge*-with; *nibhṛte*-solitary; *yukati*-consultation.



TRANSLATION



When autumn arrived, Śrī Caitanya Mahāprabhu decided to go to Vṛndāvana. In a solitary place, He consulted with Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī.





TEXT 4





"mora sahāya kara yadi, tumi-dui jana



tabe āmi yāñā dekhi śrī-vṛndāvana



SYNONYMS



*mora*-of Me; *sahāya*-help; *kara*-you do; *yadi*-if; *tumi*-you; *dui jana*-two persons; *tabe*-then; *āmi*-I; *yāñā*-going; *dekhi*-shall see; *śrī-vṛndāvana*-Śrī Vṛndāvana-dhāma.



TRANSLATION



The Lord requested Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī to help Him go to Vṛndāvana.





TEXT 5





rātrye uṭhi' vana-pathe palāñā yāba



ekākī yāiba, kāhoṅ saṅge nā la-iba



SYNONYMS



*rātrye uṭhi'*-rising at night; *vana*-pathe-on the road to the forest; *palāñā yāba*-I shall go away secretly; *ekākī yāiba*-I shall go alone; *kāhoṅ*-anyone; *saṅge*-with Me; *nā la-iba*-I shall not take.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "I shall leave early in the morning and go incognito, taking the road to the forest. I shall go alone and not take anyone with Me.





TEXT 6





keha yadi saṅga la-ite pāche uṭhi' dhāya



sabāre rākhibā, yena keha nāhi yāya



SYNONYMS



*keha*-someone; *yadi*-if; *saṅga la-ite*-to take company; *pāche*-behind; *uṭhi'*-getting up; *dhāya*-runs; *sabāre*-everyone; *rākhibā*-please stop; *yena*-so that; *keha*-anyone; *nāhi yāya*-does not go.



TRANSLATION



"If someone wants to follow Me, please stop him. I don't want anyone to go with Me.





TEXT 7





prasanna hañā ājñā dibā, nā mānibā 'duḥkha'



tomā-sabāra 'sukhe' pathe habe mora 'sukha' "



SYNONYMS



*prasanna hañā*-being pleased; *ājñā dibā*-give permission; *nā*-do not; *mānibā duḥkha*-become unhappy; *tomā-sabāra*-of all of you; *sukhe*-by the happiness; *pathe*-on the road; *habe*-there will be; *mora*-My; *sukha*-happiness.



TRANSLATION



"Please give Me your permission with great pleasure and do not be unhappy. If you are happy, I shall be happy on My way to Vṛndāvana."





TEXT 8





dui-jana kahe,--'tumi īśvara 'svatantra'



yei icchā, sei karibā, naha 'paratantra'



SYNONYMS



*dui-jana kahe*-the two persons replied; *tumi*-You; *īśvara*-the Supreme Personality of Godhead; *svatantra*-completely independent; *yei icchā*-whatever You desire; *sei*-that; *karibā*-You will do; *naha*-You are not; *para*-tantra-dependent on anyone.



TRANSLATION



Upon hearing this, Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī replied, "Dear Lord, You are completely independent. Since You are not dependent on anyone, You do whatever You desire.





TEXT 9





kintu āmā-duṅhāra śuna eka nivedane



'tomāra sukhe āmāra sukha'--kahilā āpane



SYNONYMS



*kintu*-but; *āmā-duṅhāra*-of both of us; *śuna*-please hear; *eka nivedane*-one submission; *tomāra sukhe*-by your happiness; *āmāra sukha*-our happiness; *kahilā*-You have already stated; *āpane*-personally.



TRANSLATION



"Dear Lord, kindly hear our one petition. You have already said that You will derive happiness from our happiness. This is Your own statement.





TEXT 10





āmā-duṅhāra mane tabe baḍa 'sukha' haya



eka nivedana yadi dhara, dayāmaya



SYNONYMS



*āmā-duṅhāra*-of us two; *mane*-in the mind; *tabe*-therefore; *baḍa*-very much; *sukha haya*-there is happiness; *eka nivedana*-one request; *yadi*-if; *dhara*-You accept; *dayā*-maya-merciful.



TRANSLATION



"If You will please accept just one request, we shall be very, very happy.





TEXT 11





'uttama brāhmaṇa' eka saṅge avaśya cāhi



bhikṣā kari' bhikṣā dibe, yābe pātra vahi'



SYNONYMS



*uttama brāhmaṇa*-a high-class brāhmaṇa; *eka*-one; *saṅge*-along; *avaśya*-certainly; *cāhi*-we want; *bhikṣā kari'*-collecting alms; *bhikṣā dibe*-will give You food; *yābe*-will go; *pātra vahi'*-bearing Your waterpot.



TRANSLATION



"Our Lord, please take one very nice brāhmaṇa with You. He will collect alms for You, cook for You, give You prasāda, and carry Your waterpot while traveling.





TEXT 12





ana-pathe yāite nāhi 'bhojyānna'-brāhmaṇa



ājñā kara,--saṅge caluka vipra eka-jana'



SYNONYMS



*vana*-pathe-on the forest path; *yāite*-going; *nāhi*-there is not; *bhojya-anna-brāhmaṇa*-a brāhmaṇa whose food can be accepted; *ājñā kara*-please give permission; *saṅge*-along; *caluka*-may go; *vipra*-brāhmaṇa; *eka-jana*-one person.



TRANSLATION



"When You go through the jungle, there will be no brāhmaṇa available from whom You can accept lunch. Therefore please give permission for at least one pure brāhmaṇa to accompany You."





TEXT 13





prabhu kahe,--nija-saṅgī kāṅho nā la-iba



eka-jane nile, ānera mane duḥkha ha-iba



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu replied; *nija-saṅgī*-of My associates; *kāṅho*-anyone; *nā*-not; *la-iba*-I shall take; *eka*-jane nile-if I take someone; *ānera mane*-in the mind of others; *duḥkha ha*-iba-there will be unhappiness.



TRANSLATION



Śrī Caitanya Mahāprabhu said,"I shall not take any of My associates with Me because if I choose someone, all the others will be unhappy.





TEXT 14





nūtana saṅgī ha-ibeka,--snigdha yāṅra mana



aiche yabe pāi, tabe la-i 'eka' jana



SYNONYMS



*nūtana*-new; *saṅgī*-associate; *ha*-ibeka-must be; *snigdha*-very peaceful; *yāṅra*-whose; *mana*-mind; *aiche*-such; *yabe*-if; *pāi*-I get; *tabe*-then; *la-i*-I take; *eka jana*-one person.



TRANSLATION



"Such a person must be a new man, and he must have a peaceful mind. If I can obtain such a man, I shall agree to take him with Me."



PURPORT



When Śrī Caitanya Mahāprabhu formerly went to South India, a brāhmaṇa named Kālā Kṛṣṇadāsa went with Him. It was Kālā Kṛṣṇadāsa who fell victim to a woman, and Śrī Caitanya Mahāprabhu had to take the trouble to free him from the clutches of the gypsies. Therefore the Lord here says that He wants a new man who is peaceful in mind. One whose mind is not peaceful is agitated by certain drives, especially sex desire, even though he be in the company of Caitanya Mahāprabhu. Such a man will become a victim of women and will fall down even in the company of the Supreme Personality of Godhead. Māyā is so strong that unless one is determined not to fall victim, even the Supreme Personality of Godhead cannot give protection. The Supreme Lord and His representative always want to give protection, but a person must take advantage of their personal contact. If one thinks that the Supreme Personality of Godhead or His representative is an ordinary man, he will certainly fall down. Thus Śrī Caitanya Mahāprabhu did not want a person like Kālā Kṛṣṇadāsa to accompany Him. He wanted someone who was determined, who had a peaceful mind and who was not agitated by ulterior motives.





TEXT 15





svarūpa kahe,--ei balabhadra-bhaṭṭācārya



tomāte susnigdha baḍa, paṇḍita, sādhu, ārya



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara Gosvāmī said; *ei*-this; *balabhadra*-bhaṭṭācārya-Balabhadra Bhaṭṭācārya; *tomāte*-unto You; *su*-snigdha-affectionate; *baḍa*-very; *paṇḍita*-educated; *sādhu*-honest; *ārya*-advanced in spiritual consciousness.



TRANSLATION



Svarūpa Dāmodara then said, "Here is Balabhadra Bhaṭṭācārya, who has great love for You. He is an honest, learned scholar, and he is advanced in spiritual consciousness.



PURPORT



Śrī Caitanya Mahāprabhu wanted a new man, not a person like Kālā Kṛṣṇadāsa who would fall for women. Svarūpa Dāmodara therefore immediately pointed out a new brāhmaṇa named Balabhadra Bhaṭṭācārya. Śrī Svarūpa Dāmodara Gosvāmī had studied this person very thoroughly and had seen that he had great love for Śrī Caitanya Mahāprabhu. Not only did he love the Lord, but he was also learned and honest. He was not duplicitous, and he was advanced in Kṛṣṇa consciousness. According to a Bengali proverb, ati bhakti corera lakṣaṇa: "Too much devotion is a symptom of a thief." A person who assumes himself to be a great devotee but mentally is thinking of something else is duplicitous. One who is not duplicitous is called sādhu. Svarūpa Dāmodara immediately pointed out that Balabhadra Bhaṭṭācārya was quite fit to accompany the Lord because he was a learned scholar and was simple and had great love for Śrī Kṛṣṇa Caitanya Mahāprabhu. He was also advanced in Kṛṣṇa consciousness; therefore he was considered appropriate to accompany the Lord as a personal servant.





The word snigdha (very peaceful) and the word su-snigdha (affectionate) are used in verses fourteen and fifteen, and they are also found in *Śrīmad-Bhāgavatam* (1.1.8): brūyuḥ snigdhasya śiṣyasya guravo guhyam apy uta. "A disciple who has actual love for his spiritual master is endowed, by the blessings of the spiritual master, with all confidential knowledge." Śrīla Śrīdhara Svāmī has commented that the word snigdhasya means prema-vataḥ. The word prema-vataḥ indicates that one has great love for his spiritual master.





TEXT 16





prathamei tomā-saṅge āilā gauḍa haite



iṅhāra icchā āche 'sarva-tīrtha' karite



SYNONYMS



*prathamei*-in the beginning; *tomā*-saṅge-with You; *āilā*-came; *gauḍa haite*-from Bengal; *iṅhāra icchā*-his desire; *āche*-is; *sarva-tīrtha*-all places of pilgrimage; *karite*-to go see.



TRANSLATION



"In the beginning, he came with You from Bengal. It is his desire to see and visit all the holy places of pilgrimage.





TEXT 17





iṅhāra saṅge āche vipra eka 'bhṛtya'



iṅho pathe karibena sevā-bhikṣā-kṛtya



SYNONYMS



*iṅhāra saṅge*-with him; *āche*-is; *vipra*-brāhmaṇa; *eka*-one; *bhṛtya*-servant; *iṅho*-this man; *pathe*-on the way; *karibena*-will do; *sevā*-service; *bhikṣā-kṛtya*-and arrangements for cooking.



TRANSLATION



"In addition, You may take another brāhmaṇa who would act as a servant en route and make arrangements for Your food.





TEXT 18





iṅhāre saṅge laha yadi, sabāra haya 'sukha'



vana-pathe yāite tomāra nahibe kona 'duḥkha'



SYNONYMS



*iṅhāre*-him; *saṅge*-along; *laha*-You accept; *yadi*-if; *sabāra haya sukha*-everyone will be happy; *vana*-pathe-on the path through the jungle; *yāite*-going; *tomāra*-Your; *nahibe*-there will not be; *kona*-any; *duḥkha*-difficulty.



TRANSLATION



"If You can also take him with You, we will be very happy. If two people go with You through the jungle, there will certainly be no difficulty or inconvenience.





TEXT 19





sei vipra vahi' nibe vastrāmbu-bhājana



bhaṭṭācārya bhikṣā dibe kari' bhikṣāṭana



SYNONYMS



*sei vipra*-the other brāhmaṇa; *vahi' nibe*-will carry; *vastra-ambu-bhājana*-the cloth and waterpot; *bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *bhikṣā dibe*-will arrange for cooking; *kari'*-performing; *bhikṣā*-aṭana-collecting alms.



TRANSLATION



"The other brāhmaṇa can carry Your cloth and waterpot, and Balabhadra Bhaṭṭācārya will collect alms and cook for You."





TEXT 20





tāṅhāra vacana prabhu aṅgīkāra kaila



balabhadra-bhaṭṭācārye saṅge kari' nila



SYNONYMS



*tāṅhāra vacana*-his words; *prabhu*-Śrī Caitanya Mahāprabhu; *aṅgīkāra kaila*-accepted; *balabhadra*-bhaṭṭācārye-Balabhadra Bhaṭṭācārya; *saṅge kari' nila*-took with Him.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu accepted the request of Svarūpa Dāmodara Paṇḍita and agreed to take Balabhadra Bhaṭṭācārya with Him.





TEXT 21





pūrva-rātrye jagannātha dekhi' 'ājñā' lañā



śeṣa-rātre uṭhi' prabhu calilā lukāñā



SYNONYMS



*pūrva*-rātrye-on the previous night; *jagannātha dekhi'*-seeing Lord Jagannātha; *ājñā lañā*-taking permission; *śeṣa*-rātre-near the end of night; *uṭhi'*-rising; *prabhu*-Śrī Caitanya Mahāprabhu; *calilā*-started; *lukāñā*-without being seen.



TRANSLATION



On the previous night, Śrī Caitanya Mahāprabhu had visited Lord Jagannātha and taken His permission. Now, near the end of night, the Lord got up and started immediately. He was not seen by others.





TEXT 22





prātaḥ-kāle bhakta-gaṇa prabhu nā dekhiyā



anveṣaṇa kari' phire vyākula hañā



SYNONYMS



*prātaḥ*-kāle-early in the morning; *bhakta-gaṇa*-all the devotees; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *nā dekhiyā*-not seeing; *anveṣaṇa kari'*-searching; *phire*-wander; *vyākula hañā*-becoming very anxious.



TRANSLATION



Because the Lord had departed, the devotees, unable to see Him early in the morning, began to search for Him with great anxiety.





TEXT 23





svarūpa-gosāñi sabāya kaila nivāraṇa



nivṛtta hañā rahe sabe jāni' prabhura mana



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *sabāya*-unto everyone; *kaila*-did; *nivāraṇa*-forbidding; *nivṛtta hañā*-being restrained; *rahe*-remain; *sabe*-all; *jāni'*-knowing; *prabhura mana*-the mind of Śrī Caitanya Mahāprabhu.



TRANSLATION



While all the devotees were searching for the Lord, Svarūpa Dāmodara restrained them. Then everyone fell silent, knowing the mind of Śrī Caitanya Mahāprabhu.





TEXT 24





prasiddha patha chāḍi' prabhu upapathe calilā



'kaṭaka' ḍāhine kari' vane praveśilā



SYNONYMS



*prasiddha*-well-known; *patha*-public way; *chāḍi'*-giving up; *prabhu*-Śrī Caitanya Mahāprabhu; *upapathe*-through a bypass; *calilā*-began to walk; *kaṭaka*-the city of Kaṭaka; *ḍāhine*-on the right side; *kari'*-keeping; *vane*-within the forest; *praveśilā*-entered.



TRANSLATION



The Lord abandoned walking on the well-known public road and went instead along a bypass. He thus kept the city of Kaṭaka on His right as He entered the forest.





TEXT 25





nirjana-vane cale prabhu kṛṣṇa-nāma lañā



hasti-vyāghra patha chāḍe prabhure dekhiyā



SYNONYMS



*nirjana-vane*-in a solitary forest; *cale*-walks; *prabhu*-Śrī Caitanya Mahāprabhu; *kṛṣṇa*-nāma lañā-chanting the holy name of Kṛṣṇa; *hasti*-elephants; *vyāghra*-tigers; *patha chāḍe*-leave the path; *prabhure*-Śrī Caitanya Mahāprabhu; *dekhiyā*-seeing.



TRANSLATION



When the Lord passed through the solitary forest chanting the holy name of Kṛṣṇa, the tigers and elephants, seeing Him, gave way.





TEXT 26





pāle-pāle vyāghra, hastī, gaṇḍāra, śūkara-gaṇa



tāra madhye āveśe prabhu karilā gamana



SYNONYMS



*pāle-pāle*-in flocks; *vyāghra*-tigers; *hastī*-elephants; *gaṇḍāra*-rhinoceros; *śūkara*-gaṇa-boars; *tāra madhye*-through them; *āveśe*-in ecstasy; *prabhu*-Śrī Caitanya Mahāprabhu; *karilā gamana*-passed.



TRANSLATION



When the Lord passed through the jungle in great ecstasy, packs of tigers, elephants, rhinoceros and boars came, and the Lord passed right through them.





TEXT 27





dekhi' bhaṭṭācāryera mane haya mahā-bhaya



prabhura pratāpe tārā eka pāśa haya



SYNONYMS



*dekhi'*-seeing; *bhaṭṭācāryera*-of Bhaṭṭācārya; *mane*-in the mind; *haya*-there was; *mahā*-bhaya-great fear; *prabhura pratāpe*-by the influence of Lord Caitanya Mahāprabhu; *tārā*-they; *eka pāśa haya*-stand to one side.



TRANSLATION



Balabhadra Bhaṭṭācārya was very much afraid to see them, but by Śrī Caitanya Mahāprabhu's influence, all the animals stood to one side.





TEXT 28





eka-dina pathe vyāghra kariyāche śayana



āveśe tāra gāye prabhura lāgila caraṇa



SYNONYMS



*eka-dina*-one day; *pathe*-on the path; *vyāghra*-a tiger; *kariyāche śayana*-was lying down; *āveśe*-in ecstatic love; *tāra gāye*-on his body; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *lāgila*-touched; *caraṇa*-lotus feet.



TRANSLATION



One day a tiger was lying on the path, and Śrī Caitanya Mahāprabhu, walking along the path in ecstatic love, touched the tiger with His feet.





TEXT 29





prabhu kahe,--kaha 'kṛṣṇa', vyāghra uṭhila



'kṛṣṇa' 'kṛṣṇa' kahi' vyāghra nācite lāgila



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *kaha kṛṣṇa*-please chant Hare Kṛṣṇa; *vyāghra uṭhila*-the tiger got up; *kṛṣṇa kṛṣṇa kahi'*-chanting the holy name of Kṛṣṇa; *vyāghra*-the tiger; *nācite*-to dance; *lāgila*-began.



TRANSLATION



The Lord said, "Chant the holy name of Kṛṣṇa!" The tiger immediately got up and began to dance and chant,"Kṛṣṇa! Kṛṣṇa!"





TEXT 30





āra dine mahāprabhu kare nadī snāna



matta-hasti-yūtha āila karite jala-pāna



SYNONYMS



*āra dine*-another day; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kare*-does; *nadī snāna*-bathing in the river; *matta-hasti-yūtha*-a herd of maddened elephants; *āila*-came; *karite*-to do; *jala*-pāna-drinking water.



TRANSLATION



Another day, while Śrī Caitanya Mahāprabhu was bathing in a river, a herd of maddened elephants came there to drink water.





TEXT 31





prabhu jala-kṛtya kare, āge hastī āilā



'kṛṣṇa kaha' bali' prabhu jala pheli' mārilā



SYNONYMS



*prabhu*-Lord Śrī Caitanya Mahāprabhu; *jala*-kṛtya kare-bathed and was chanting the Gāyatrī mantra within the water; *āge*-in front; *hastī*-the elephants; *āilā*-came; *kṛṣṇa kaha*-chant Hare Kṛṣṇa; *bali'*-saying; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *jala pheli'*-throwing water; *mārilā*-struck.



TRANSLATION



While the Lord was bathing and murmuring the Gāyatrī mantra, the elephants came before Him. The Lord immediately splashed some water on the elephants and asked them to chant the name of Kṛṣṇa.



PURPORT



Śrī Caitanya Mahāprabhu was the Supreme personality of Godhead playing the part of a very great advanced devotee. On the mahā-bhāgavata platform, the devotee makes no distinction between friends and enemies. On that platform he sees everyone as a servant of Kṛṣṇa. As stated in *Bhagavad-gītā*:





vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śvapāke ca

paṇḍitāḥ sama-darśinaḥ



"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog, and a dog-eater [outcaste]." (Bg. 5.18)





A mahā-bhāgavata, being learned and advanced in spiritual consciousness, sees no difference between a tiger, an elephant or a learned scholar. The test of advanced spiritual consciousness is that one becomes fearless. He envies no one, and he is always engaged in the Lord's service. He sees every living entity as an eternal part and parcel of the Lord, rendering service according to his capacity by the will of the Supreme Lord. As *Bhagavad-gītā* confirms:



sarvasya cāhaṁ hṛdi sanniviṣṭo

mattaḥ smṛtir jñānam apohanaṁ ca



"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." (Bg. 15.15)





The mahā-bhāgavata knows that Kṛṣṇa is in everyone's heart. Kṛṣṇa is dictating, and the living entity is following His dictations. Kṛṣṇa is within the heart of the tiger, elephant and boar. Therefore Kṛṣṇa tells them, "Here is a mahā-bhāgavata. Please do not disturb him." Why, then, should the animals be envious of such a great personality? Those who are neophytes or even a little progressed in devotional service should not try to imitate the mahā-bhāgavata. Rather, they should only follow in their footsteps. The word anukara means "imitating," and anusara means "trying to follow in the footsteps." We should not try to imitate the activities of a mahā-bhāgavata or Śrī Caitanya Mahāprabhu. Our best efforts should be exerted in trying to follow them according to our ability. The mahā-bhāgavata's heart is completely freed from material contamination, and he can become very dear even to fierce animals like tigers and elephants. Indeed, the mahā-bhāgavata treats them as his very intimate friends. On this platform there is no question of envy. When the Lord was passing through the forest, He was in ecstasy, thinking the forest to be Vṛndāvana. He was simply searching for Kṛṣṇa.





TEXT 32





sei jala-bindu-kaṇā lāge yāra gāya



sei 'kṛṣṇa' 'kṛṣṇa' kahe, preme nāce, gāya



SYNONYMS



*sei*-those; *jala*-of water; *bindu*-drops; *kaṇā*-particles; *lāge*-touch; *yāra*-whose; *gāya*-body; *sei*-they; *kṛṣṇa kṛṣṇa*-Kṛṣṇa, Kṛṣṇa; *kahe*-say; *preme*-in ecstasy; *nāce*-dance; *gāya*-sing.



TRANSLATION



The elephants whose bodies were touched by the water splashed by the Lord began to chant,"Kṛṣṇa! Kṛṣṇa!" and dance and sing in ecstasy.





TEXT 33





keha bhūme paḍe, keha karaye citkāra



dekhi' bhaṭṭācāryera mane haya camatkāra



SYNONYMS



*keha*-some of them; *bhūme*-on the ground; *paḍe*-fall down; *keha*-some of them; *karaye*-perform; *cit*-kāra-screaming; *dekhi'*-seeing; *bhaṭṭācāryera*-of Bhaṭṭācārya; *mane*-in the mind; *haya*-there was; *camatkāra*-astonishment.



TRANSLATION



Some of the elephants fell to the ground, and some screamed in ecstasy. Seeing this, Balabhadra Bhaṭṭācārya was completely astonished.





TEXT 34





pathe yāite kare prabhu ucca saṅkīrtana



madhura kaṇṭha-dhvani śuni' āise mṛgī-gaṇa



SYNONYMS



*pathe yāite*-while passing on the path; *kare*-does; *prabhu*-Śrī Caitanya Mahāprabhu; *ucca*-loud; *saṅkīrtana*-chanting of Hare Kṛṣṇa; *madhura*-sweet; *kaṇṭha-dhvani*-the voice from His throat; *śuni'*-hearing; *āise*-came; *mṛgī*-gaṇa-she-deer.



TRANSLATION



Sometimes Śrī Caitanya Mahāprabhu chanted very loudly while passing through the jungle. Hearing His sweet voice, all the does came near Him.





TEXT 35





ḍāhine-vāme dhvani śuni' yāya prabhu-saṅge



prabhu tāra aṅga muche, śloka paḍe raṅge



SYNONYMS



*ḍāhine*-vāme-right and left; *dhvani*-vibration; *śuni'*-hearing; *yāya*-they follow; *prabhu*-saṅge-with the Lord; *prabhu*-Śrī Caitanya Mahāprabhu; *tāra*-their; *aṅga*-bodies; *muche*-pats; *śloka*-verse; *paḍe*-recites; *raṅge*-in great curiosity.



TRANSLATION



Hearing the Lord's great vibration, all the does followed Him left and right. While reciting a verse with great curiosity, the Lord patted them.





TEXT 36





dhanyāḥ sma mūḍha-matayo 'pi hariṇya etā



yā nanda-nandanam upātta-vicitra-veśam



ākarṇya veṇu-raṇitaṁ saha-kṛṣṇa-sārāḥ



pūjāṁ dadhur viracitāṁ praṇayāvalokaiḥ



SYNONYMS



*dhanyāḥ*-fortunate, blessed; *sma*-certainly; *mūḍha*-matayaḥ-foolish, without good sense; *api*-although; *hariṇyaḥ*-she-deer; *etāḥ*-these; *yāḥ*-who; *nanda-nandanam*-the son of Mahārāja Nanda; *upātta*-vicitra-veśam-dressed very attractively; *ākarṇya*-hearing; *veṇu-raṇitam*-the sound of His flute; *saha*-kṛṣṇa-sārāḥ-accompanied by the black deer (their husbands); *pūjām dadhuḥ*-they worshiped; *viracitām*-performed; *praṇaya-avalokaiḥ*-by their affectionate glances.



TRANSLATION



"Blessed are all these foolish deer because they have approached the son of Mahārāja Nanda, who is gorgeously dressed and is playing on His flute. Indeed, both the does and the bucks worship the Lord with looks of love and affection."



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (10.21.11) spoken by the gopīs of Vṛndāvana.





TEXT 37





hena-kāle vyāghra tathā āila pāṅca-sāta



vyāghra-mṛgī mili' cale mahāprabhura sātha



SYNONYMS



*hena*-kāle-at this time; *vyāghra*-tigers; *tathā*-there; *āila*-came; *pāṅca*-sāta-five to seven; *vyāghra-mṛgī*-the tigers and deer; *mili'*-coming together; *cale*-go; *mahāprabhura sātha*-with Śrī Caitanya Mahāprabhu.



TRANSLATION



While Śrī Caitanya Mahāprabhu was passing through the jungle, five or seven tigers came. Joining the deer, the tigers began to follow the Lord.





TEXT 38





dekhi' mahāprabhura 'vṛndāvana'-smṛti haila



vṛndāvana-guṇa-varṇana śloka paḍila



SYNONYMS



*dekhi'*-seeing; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *vṛndāvana*-of the holy land of Vṛndāvana; *smṛti haila*-there was remembrance; *vṛndāvana*-of Śrī Vṛndāvana; *guṇa*-of the qualities; *varṇana*-description; *śloka*-verse; *paḍila*-recited.



TRANSLATION



Seeing the tigers and deer following Him, Śrī Caitanya Mahāprabhu immediately remembered the land of Vṛndāvana. He then began to recite a verse describing the transcendental quality of Vṛndāvana.





TEXT 39





yatra naisarga-durvairāḥ



sahāsan nṛ-mṛgādayaḥ



mitrāṇīvājitāvāsa-



druta-ruṭ-tarṣaṇādikam



SYNONYMS



*yatra*-where; *naisarga*-by nature; *durvairāḥ*-living in enmity; *saha-āsan*-live together; *nṛ*-human beings; *mṛga-ādayaḥ*-and animals; *mitrāṇi*-friends; *iva*-like; *ajita*-of Lord Śrī Kṛṣṇa; *āvāsa*-residence; *druta*-gone away; *ruj*-anger; *tarṣaṇa-ādikam*-thirst and so on.



TRANSLATION



"Vṛndāvana is the transcendental abode of the Lord. There is no hunger, anger or thirst there. Though naturally inimical, both human beings and fierce animals live together there in transcendental friendship."



PURPORT



This is a statement from *Śrīmad-Bhāgavatam* (10.13.60). After stealing the cowherd boys, calves and cows of Śrī Kṛṣṇa, Lord Brahmā kept them asleep and hid them. After a moment, Brahmā returned to see Kṛṣṇa's condition. When he saw that Kṛṣṇa was still busy with His cowherd boyfriends and animals and was not disturbed, Lord Brahmā appreciated the transcendental opulence of Vṛndāvana.





TEXT 40





'kṛṣṇa kṛṣṇa kaha' kari' prabhu yabe balila



'kṛṣṇa' kahi' vyāghra-mṛga nācite lāgila



SYNONYMS



*kṛṣṇa kṛṣṇa kaha*-chant Kṛṣṇa, Kṛṣṇa; *kari'*-in this way; *prabhu*-Śrī Caitanya Mahāprabhu; *yabe*-when; *balila*-uttered; *kṛṣṇa kahi'*-chanting the holy name of Kṛṣṇa; *vyāghra-mṛga*-the tigers and deer; *nācite lāgila*-began to dance.



TRANSLATION



When Śrī Caitanya Mahāprabhu said,"Chant Kṛṣṇa! Kṛṣṇa!" the tigers and deer began to dance and chant, "Kṛṣṇa!"





TEXT 41





nāce, kunde vyāghra-gaṇa mṛgī-gaṇa-saṅge



balabhadra-bhaṭṭācārya dekhe apūrva-raṅge



SYNONYMS



*nāce*-dance; *kunde*-jump; *vyāghra-gaṇa*-the tigers; *mṛgī*-gaṇa-saṅge-with the does; *balabhadra*-bhaṭṭācārya-Balabhadra Bhaṭṭācārya; *dekhe*-sees; *apūrva*-raṅge-with great wonder.



TRANSLATION



When all the tigers and does danced and jumped, Balabhadra Bhaṭṭācārya saw them and was struck with wonder.





TEXT 42





vyāghra-mṛga anyonye kare āliṅgana



mukhe mukha diyā kare anyonye cumbana



SYNONYMS



*vyāghra-mṛga*-the tigers and deer; *anyonye*-one another; *kare*-do; *āliṅgana*-embracing; *mukhe mukha diyā*-touching one anothers' mouths; *kare*-do; *anyonye cumbana*-kissing one another.



TRANSLATION



Indeed, the tigers and deer began to embrace one another, and, touching mouths, they began to kiss.





TEXT 43





kautuka dekhiyā prabhu hāsite lāgilā



tā-sabāke tāhāṅ chāḍi' āge cali' gelā



SYNONYMS



*kautuka dekhiyā*-seeing this fun; *prabhu*-Śrī Caitanya Mahāprabhu; *hāsite lāgilā*-began to smile; *tā-sabāke*-all of them; *tāhāṅ chāḍi'*-leaving there; *āge*-forward; *cali' gelā*-advanced.



TRANSLATION



When Śrī Caitanya Mahāprabhu saw all this fun, He began to smile. Finally He left the animals and continued on His way.





TEXT 44





mayūrādi pakṣi-gaṇa prabhure dekhiyā



saṅge cale, 'kṛṣṇa' bali' nāce matta hañā



SYNONYMS



*mayūra-ādi*-beginning with peacocks; *pakṣi*-gaṇa-different types of birds; *prabhure*-Śrī Caitanya Mahāprabhu; *dekhiyā*-seeing; *saṅge cale*-go with Him; *kṛṣṇa bali'*-chanting the holy name of Kṛṣṇa; *nāce*-dance; *matta hañā*-becoming mad.



TRANSLATION



Various birds, including the peacock, saw Śrī Caitanya Mahāprabhu and began to follow Him, chanting and dancing. They were all maddened by the holy name of Kṛṣṇa.





TEXT 45





'hari-bola' bali' prabhu kare ucca-dhvani



vṛkṣa-latā--praphullita, sei dhvani śuni'



SYNONYMS



*hari-bola*-the vibration of Hari-bol; *bali'*-chanting; *prabhu*-Śrī Caitanya Mahāprabhu; *kare*-makes; *ucca-dhvani*-a loud sound; *vṛkṣa-latā*-the trees and creepers; *praphullita*-very jubilant; *sei*-that; *dhvani*-sound; *śuni'*-hearing.



TRANSLATION



When the Lord loudly chanted "Hari bol!" the trees and creepers became jubilant to hear Him.



PURPORT



The loud chanting of the Hare Kṛṣṇa mantra is so powerful that it can even penetrate the ears of trees and creepers-what to speak of animals and human beings. Śrī Caitanya Mahāprabhu once asked Haridāsa Ṭhākura how trees and plants could be delivered, and Haridāsa Ṭhākura replied that the loud chanting of the Hare Kṛṣṇa mahā-mantra would benefit not only trees and plants but insects and all other living beings. One should therefore not be disturbed by the loud chanting of Hare Kṛṣṇa, for it is beneficial not only to the chanter but to everyone who gets an opportunity to hear.





TEXT 46





'jhārikhaṇḍe' sthāvara-jaṅgama āche yata



kṛṣṇa-nāma diyā kaila premete unmatta



SYNONYMS



*jhārikhaṇḍe*-in the place known as Jhārikhaṇḍa; *sthāvara*-jaṅgama-moving and not moving; *āche*-there are; *yata*-all; *kṛṣṇa*-nāma diyā-giving them the holy name of Lord Kṛṣṇa; *kaila*-made; *premete*-in ecstasy; *unmatta*-mad.



TRANSLATION



Thus all living entities-some moving and some standing still in the forest of Jhārikhaṇḍa-became maddened by hearing the holy name of Lord Kṛṣṇa vibrated by Śrī Caitanya Mahāprabhu.



PURPORT



The great forest of Jhārikhaṇḍa is a great tract of land including Āṭagaḍa, Ḍheṅkānala, Āṅgula, Lāhārā, Kiyañjhaḍa, Bāmaḍā, Bonāi, Gāṅgapura, Choṭa Nāgapura, Yaśapura and Saragujā. All these places, which are covered with mountains and jungles, are known as Jhārikhaṇḍa.





TEXT 47





yei grāma diyā yāna, yāhāṅ karena sthiti



se-saba grāmera lokera haya 'prema-bhakti'



SYNONYMS



*yei grāma*-which villages; *diyā yāna*-the Lord goes through; *yāhāṅ*-where; *karena*-takes; *sthiti*-rest; *se-saba*-all those; *grāmera*-of the villages; *lokera*-of the people; *haya*-there is awakening of; *prema*-bhakti-ecstatic love of God.



TRANSLATION



In all the villages through which the Lord passed and in all the places He rested on His journey, everyone was purified and awakened to ecstatic love of God.





TEXTS 48-49





keha yadi tāṅra mukhe śune kṛṣṇa-nāma



tāṅra mukhe āna śune tāṅra mukhe āna



sabe 'kṛṣṇa' 'hari' bali' nāce, kānde, hāse



paramparāya 'vaiṣṇava' ha-ila sarva deśe



SYNONYMS



*keha*-someone; *yadi*-when; *tāṅra mukhe*-from His mouth; *śune*-hears; *kṛṣṇa*-nāma-chanting of the Hare Kṛṣṇa mantra; *tāṅra mukhe*-from the mouth of such chanters; *āna śune*-someone else hears; *tāṅra mukhe*-and from his mouth; *āna*-someone else; *sabe*-all of them; *kṛṣṇa*-Lord Kṛṣṇa's holy name; *hari*-another holy name of the Lord; *bali'*-chanting; *nāce*-dance; *kānde*-cry; *hāse*-smile; *paramparāya*-by disciplic succession; *vaiṣṇava*-devotees; *ha*-ila-became; *sarva-deśe*-in all countries.



TRANSLATION



When someone heard the chanting of the holy name from the mouth of Śrī Caitanya Mahāprabhu, and someone else heard this chanting from that second person, and someone again heard this chanting from the third person, everyone in all countries became a Vaiṣṇava through such disciplic succession. Thus everyone chanted the holy name of Kṛṣṇa and Hari, and they danced, cried and smiled.



PURPORT



The transcendental power or potency of the Hare Kṛṣṇa mahā-mantra is herein explained. First, the holy name is vibrated by Śrī Caitanya Mahāprabhu. When someone hears from Him directly, he is purified. When another person hears from that person, he also is purified. In this way the purification process is advanced among pure devotees. Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, and no one can claim His potency. Nonetheless, if one is a pure devotee, hundreds and thousands of men can be purified by his vibration. This potency is within every living being, provided he chants the Hare Kṛṣṇa mahā-mantra offenselessly and without material motives. When a pure devotee chants offenselessly, another person will become a Vaiṣṇava, and from him another Vaiṣṇava will emerge. This is the paramparā system.





TEXT 50





yadyapi prabhu loka-saṅghaṭṭera trāse



prema 'gupta' karena, bāhire nā prakāśe



SYNONYMS



*yadyapi*-although; *prabhu*-Śrī Caitanya Mahāprabhu; *loka-saṅghaṭṭera*-of crowds of people; *trāse*-being afraid; *prema*-ecstasy; *gupta karena*-keeps hidden; *bāhire*-externally; *nā*-does not; *prakāśe*-manifest.



TRANSLATION



The Lord did not always manifest His ecstasy. Being afraid of a great assembly of people, the Lord kept His ecstasy concealed.





TEXT 51





tathāpi tāṅra darśana-śravaṇa-prabhāve



sakala deśera loka ha-ila 'vaiṣṇave'



SYNONYMS



*tathāpi*-still; *tāṅra*-His; *darśana*-of seeing; *śravaṇa*-of hearing; *prabhāve*-by the potency; *sakala*-all; *deśera*-of countries; *loka*-people; *ha*-ila-became; *vaiṣṇave*-pure devotees of the Lord.



TRANSLATION



Although Śrī Caitanya Mahāprabhu did not manifest His natural ecstatic love, everyone became a pure devotee simply by seeing and hearing Him.



PURPORT



Śrīla Rūpa Gosvāmī has described Śrī Caitanya Mahāprabhu as mahā-vadānya-avatāra, the most munificent incarnation. Although Śrī Caitanya Mahāprabhu is not physically present now, simply by chanting His holy name (śrī-kṛṣṇa-caitanya prabhu nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda) people throughout the world are becoming devotees. This is due to the ecstatic chanting of the holy name of the Lord. It is said that a pure devotee can see the Lord every moment, and because of this he is empowered by the Lord. This is confirmed in the Brahma-saṁhitā: premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti. Śrī Caitanya Mahāprabhu appeared five hundred years ago, but it cannot be said that now the potency of the Hare Kṛṣṇa mahā-mantra is less powerful than it was in His presence. By hearing Śrī Caitanya Mahāprabhu through the paramparā system, one can be purified. Therefore in this verse it is said: tathāpi tāṅra darśana-śravaṇa-prabhāve. It is not that everyone is able to see Kṛṣṇa or Śrī Kṛṣṇa Caitanya Mahāprabhu physically, but if one hears about Him through books like Śrī *Caitanya-caritāmṛta* and through the paramparā system of pure Vaiṣṇavas, there is no difficulty in becoming a pure Vaiṣṇava, free from mundane desires and personal motivations.





TEXT 52





gauḍa, baṅga, utkala, dakṣiṇa-deśe giyā



lokera nistāra kaila āpane bhramiyā



SYNONYMS



*gauḍa*-Bengal; *baṅga*-East Bengal; *utkala*-Orissa; *dakṣiṇa*-deśe-southern India; *giyā*-going; *lokera*-of all the people; *nistāra*-liberation; *kaila*-did; *āpane*-personally; *bhramiyā*-touring.



TRANSLATION



In this way, Śrī Caitanya Mahāprabhu personally toured Bengal, East Bengal, Orissa and the southern countries, and He delivered all kinds of people by spreading Kṛṣṇa consciousness.





TEXT 53





mathurā yāibāra chale āsena jhārikhaṇḍa



bhilla-prāya loka tāhāṅ parama-pāṣaṇḍa



SYNONYMS



*mathurā*-to Mathurā; *yāibāra*-of going; *chale*-on the pretext; *āsena*-came; *jhārikhaṇḍa*-to Jhārikhaṇḍa; *bhilla*-prāya-like the Bheels, a kind of low people; *loka*-people; *tāhāṅ*-there; *parama*-pāṣaṇḍa-without God consciousness.



TRANSLATION



When Śrī Caitanya Mahāprabhu came to Jhārikhaṇḍa on His way to Mathurā, He found that the people there were almost uncivilized and were devoid of God consciousness.



PURPORT



The word bhilla refers to a class of men belonging to the Bheels. The Bheels are like Black Africans, and they are lower than śūdras. Such people generally live in the jungle, and Śrī Caitanya Mahāprabhu had to meet them.





TEXT 54





nāma-prema diyā kaila sabāra nistāra



caitanyera gūḍha-līlā bujhite śakti kāra



SYNONYMS



*nāma*-prema diyā-bestowing upon them ecstatic love and the holy name; *kaila*-did; *sabāra nistāra*-liberation of all of them; *caitanyera*-of Śrī Caitanya Mahāprabhu; *gūḍha*-līlā-confidential pastimes; *bujhite*-to understand; *śakti*-the power; *kāra*-who has.



TRANSLATION



Śrī Caitanya Mahāprabhu gave even the Bheels an opportunity to chant the holy name and come to the platform of ecstatic love. Thus He delivered all of them. Who has the power to understand the transcendental pastimes of the Lord?



PURPORT



As evidence of Śrī Caitanya Mahāprabhu's mercy, we are experiencing that the people of Africa are taking to Kṛṣṇa consciousness, chanting and dancing and taking prasāda like other Vaiṣṇavas. This is all due to the power of Śrī Caitanya Mahāprabhu. Who can understand how His potency is working all over the world?





TEXT 55





vana dekhi' bhrama haya--ei 'vṛndāvana'



śaila dekhi' mane haya--ei 'govardhana'



SYNONYMS



*vana dekhi'*-seeing the forest; *bhrama haya*-there is illusion; *ei*-this; *vṛndāvana*-Vṛndāvana forest; *śaila dekhi'*-seeing a hill; *mane haya*-considers; *ei govardhana*-this is Govardhana Hill.



TRANSLATION



When Śrī Caitanya Mahāprabhu passed through the Jhārikhaṇḍa forest, He took it for granted that it was Vṛndāvana. When He passed over the hills, He took it for granted that they were Govardhana.





TEXT 56





yāhāṅ nadī dekhe tāhāṅ mānaye--'kālindī'



mahā-premāveśe nāce prabhu paḍe kāndi'



SYNONYMS



*yāhāṅ*-wherever; *nadī*-river; *dekhe*-sees; *tāhāṅ*-there; *mānaye*-considers; *kālindī*-the River Yamunā; *mahā-prema-āveśe*-in great ecstatic love; *nāce*-dances; *prabhu*-Śrī Caitanya Mahāprabhu; *paḍe*-falls down; *kāndi'*-crying.



TRANSLATION



Similarly, whenever Śrī Caitanya Mahāprabhu saw a river, He immediately accepted it as the River Yamunā. Thus while in the forest He was filled with great ecstatic love, and He danced and fell down crying.





TEXT 57





pathe yāite bhaṭṭācārya śāka-mūla-phala



yāhāṅ yei pāyena tāhāṅ layena sakala



SYNONYMS



*pathe yāite*-while passing on the way; *bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *śāka*-spinach; *mūla*-roots; *phala*-fruits; *yāhāṅ*-wherever; *yei*-whatever; *pāyena*-he gets; *tāhāṅ*-there; *layena*-he takes; *sakala*-all.



TRANSLATION



Along the way, Balabhadra Bhaṭṭācārya collected all kinds of spinach, roots and fruit whenever possible.





TEXT 58





ye-grāme rahena prabhu, tathāya brāhmaṇa



pāṅca-sāta jana āsi' kare nimantraṇa



SYNONYMS



*ye-grāme*-in whatever village; *rahena*-stays; *prabhu*-Śrī Caitanya Mahāprabhu; *tathāya*-there; *brāhmaṇa*-brāhmaṇas; *pāṅca*-sāta jana-five or seven persons; *āsi'*-coming; *kare*-do; *nimantraṇa*-invitation.



TRANSLATION



Whenever Śrī Caitanya Mahāprabhu visited a village, a few brāhmaṇas-five or seven-would come and extend invitations to the Lord.





TEXT 59





keha anna āni' deya bhaṭṭācārya-sthāne



keha dugdha, dadhi, keha ghṛta, khaṇḍa āne



SYNONYMS



*keha*-someone; *anna*-grains; *āni'*-bringing; *deya*-delivers; *bhaṭṭācārya*-sthāne-before Balabhadra Bhaṭṭācārya; *keha*-someone; *dugdha*-milk; *dadhi*-yogurt; *keha*-someone; *ghṛta*-ghee; *khaṇḍa*-sugar; *āne*-brings.



TRANSLATION



Some people would bring grains and deliver them to Balabhadra Bhaṭṭācārya. Others would bring milk and yogurt, and still others would bring ghee and sugar.





TEXT 60





yāhāṅ vipra nāhi tāhāṅ 'śūdra-mahājana'



āsi' sabe bhaṭṭācārye kare nimantraṇa



SYNONYMS



*yāhāṅ*-wherever; *vipra*-brāhmaṇa; *nāhi*-there is not; *tāhāṅ*-there; *śūdra*-mahā-jana-devotees born in families other than brāhmaṇa; *āsi'*-coming; *sabe*-all of them; *bhaṭṭācārye*-to Balabhadra Bhaṭṭācārya; *kare nimantraṇa*-make invitation.



TRANSLATION



In some villages there were no brāhmaṇas; nonetheless, devotees born in non-brāhmaṇa families came and extended invitations to Balabhadra Bhaṭṭācārya.



PURPORT



Actually a sannyāsī or a brāhmaṇa will not accept an invitation extended by a person born in a lower family. However, there are many devotees who are raised to the platform of brāhmaṇa by their initiation. These people are called śūdra-mahājana. This indicates that one who is born in a non-brāhmaṇa family has accepted the brāhmaṇa status by initiation. Such devotees extended invitations to Balabhadra Bhaṭṭācārya. A Māyāvādī sannyāsī will accept an invitation only from a brāhmaṇa family, but a Vaiṣṇava does not accept an invitation from a brāhmaṇa if he does not belong to the Vaiṣṇava sect. However, a Vaiṣṇava will accept an invitation from a brāhmaṇa or śūdra-mahājana if that person is an initiated Vaiṣṇava. Śrī Caitanya Mahāprabhu Himself accepted invitations from śūdra-mahājanas, and this confirms the fact that anyone initiated by a Vaiṣṇava mantra can be accepted as a brāhmaṇa. One can accept an invitation from such a person.





TEXT 61





bhaṭṭācārya pāka kare vanya-vyañjana



vanya-vyañjane prabhura ānandita mana



SYNONYMS



*bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *pāka kare*-cooks; *vanya-vyañjana*-all varieties of forest vegetables; *vanya-vyañjane*-by such forest vegetables; *prabhura*-of Śrī Caitanya Mahāprabhu; *ānandita mana*-the mind is very happy.



TRANSLATION



Balabhadra Bhaṭṭācārya used to cook all kinds of vegetables gathered from the forest, and Śrī Caitanya Mahāprabhu was very pleased to accept these preparations.





TEXTS 62-63





dui-cāri dinera anna rākhena saṁhati



yāhāṅ śūnya vana, lokera nāhika vasati



tāhāṅ sei anna bhaṭṭācārya kare pāka



phala-mūle vyañjana kare, vanya nānā śāka



SYNONYMS



*dui*-cāri-two to four; *dinera*-of days; *anna*-food grains; *rākhena*-keeps; *saṁhati*-in stock; *yāhāṅ*-wherever; *śūnya vana*-the solitary forest; *lokera*-of people; *nāhika*-there is not; *vasati*-habitation; *tāhāṅ*-there; *sei*-those; *anna*-food grains; *bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *kare pāka*-cooks; *phala*-mūle-with roots and fruits; *vyañjana kare*-he prepares vegetables; *vanya*-from the forest; *nānā śāka*-many kinds of spinach.



TRANSLATION



Balabhadra Bhaṭṭācārya used to keep a stock of food grains that would last from two to four days. Where there were no people, he would cook the grains and prepare vegetables, spinach, roots and fruits collected from the forest.





TEXT 64





parama santoṣa prabhura vanya-bhojane



mahā-sukha pāna, ye dina rahena nirjane



SYNONYMS



*parama*-very much; *santoṣa*-satisfaction; *prabhura*-of the Lord; *vanya-bhojane*-in eating vegetables collected from the forest; *mahā*-sukha pāna-gets great happiness; *ye dina*-on which day; *rahena*-stays; *nirjane*-in a solitary place.



TRANSLATION



The Lord was always very happy to eat these forest vegetables, and He was even happier when He had an opportunity to stay in a solitary place.





TEXT 65





bhaṭṭācārya sevā kare, snehe yaiche 'dāsa'



tāṅra vipra vahe jala-pātra-bahirvāsa



SYNONYMS



*bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *sevā kare*-renders service; *snehe*-in great affection; *yaiche*-exactly like; *dāsa*-a servant; *tāṅra vipra*-his brāhmaṇa assistant; *vahe*-carries; *jala-pātra*-the waterpot; *bahirvāsa*-and garments.



TRANSLATION



Balabhadra Bhaṭṭācārya was so affectionate to the Lord that he was rendering service just like a menial servant. His assistant brāhmaṇa carried the waterpot and garments.





TEXT 66





nirjharete uṣṇodake snāna tina-bāra



dui-sandhyā agni-tāpa kāṣṭhera apāra



SYNONYMS



*nirjharete*-in the waterfalls; *uṣṇa-udake*-in warm water; *snāna*-bath; *tina*-bāra-thrice; *dui*-sandhyā-morning and evening; *agni*-tāpa-heating by a fire; *kāṣṭhera*-of wood; *apāra*-without limit.



TRANSLATION



The Lord used to bathe three times a day in the warm water of the waterfalls. He also used to heat Himself morning and evening with a fire made of the limitless wood.





TEXT 67





nirantara premāveśe nirjane gamana



sukha anubhavi' prabhu kahena vacana



SYNONYMS



*nirantara*-always; *prema-āveśe*-in ecstatic love; *nirjane*-in a solitary place; *gamana*-going; *sukha anubhavi'*-feeling happiness; *prabhu*-Śrī Caitanya Mahāprabhu; *kahena*-says; *vacana*-statement.



TRANSLATION



While traveling in this secluded forest and feeling very happy, Śrī Caitanya Mahāprabhu made the following statement.





TEXT 68





śuna, bhaṭṭācārya,--"āmi gelāṅa bahu-deśa



vana-pathe duḥkhera kāhāṅ nāhi pāi leśa



SYNONYMS



*śuna*-please hear; *bhaṭṭācārya*-My dear Bhaṭṭācārya; *āmi*-I; *gelāṅa*-traveled; *bahu*-deśa-many countries; *vana*-pathe-through the forest path; *duḥkhera*-of unhappiness; *kāhāṅ*-anywhere; *nāhi pāi*-I do not get; *leśa*-even a trace.



TRANSLATION



"My dear Bhaṭṭācārya, I have traveled very far through the forest, and I have not even slightly received any trouble.





TEXT 69





kṛṣṇa--kṛpālu, āmāya bahuta kṛpā kailā



vana-pathe āni' āmāya baḍa sukha dilā



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *kṛpālu*-very kind; *āmāya*-upon Me; *bahuta*-greatly; *kṛpā*-mercy; *kailā*-showed; *vana*-pathe-on the path in the forest; *āni'*-bringing; *āmāya*-unto Me; *baḍa*-very much; *sukha*-happiness; *dilā*-gave.



TRANSLATION



"Kṛṣṇa is very merciful, especially to Me. He has shown His mercy by bringing Me on this path through the forest. Thus He has given Me great pleasure.





TEXT 70





pūrve vṛndāvana yāite karilāṅa vicāra



mātā, gaṅgā, bhakta-gaṇe dekhiba eka-bāra



SYNONYMS



*pūrve*-formerly; *vṛndāvana*-to the holy place of Vṛndāvana; *yāite*-to go; *karilāṅa*-I did; *vicāra*-consideration; *mātā*-mother; *gaṅgā*-the Ganges; *bhakta-gaṇe*-and devotees; *dekhiba*-I shall see; *eka*-bāra-once.



TRANSLATION



"Before this, I decided to go to Vṛndāvana and on the way see My mother, the River Ganges and other devotees once again.





TEXT 71





bhakta-gaṇa-saṅge avaśya kariba milana



bhakta-gaṇe saṅge lañā yāba 'vṛndāvana'



SYNONYMS



*bhakta*-gaṇa-saṅge-with all My devotees; *avaśya*-certainly; *kariba*-shall do; *milana*-meeting; *bhakta-gaṇe*-all the devotees; *saṅge*-along with Me; *lañā*-taking; *yāba*-I shall go; *vṛndāvana*-to Vṛndāvana-dhāma.



TRANSLATION



"I thought that once again I would see and meet all the devotees and take them with Me to Vṛndāvana.





TEXT 72





eta bhāvi' gauḍa-deśe kariluṅ gamana



mātā, gaṅgā bhakte dekhi' sukhī haila mana



SYNONYMS



*eta bhāvi'*-thinking like this; *gauḍa-deśe*-to Bengal; *kariluṅ gamana*-I went; *mātā*-My mother; *gaṅgā*-the Ganges; *bhakte*-devotees; *dekhi'*-seeing; *sukhī*-happy; *haila*-became; *mana*-My mind.



TRANSLATION



"Thus I went to Bengal, and I was very happy to see My mother, the River Ganges and the devotees.





TEXT 73





bhakta-gaṇe lañā tabe calilāṅa raṅge



lakṣa-koṭi loka tāhāṅ haila āmā-saṅge



SYNONYMS



*bhakta-gaṇe*-all the devotees; *lañā*-taking; *tabe*-then; *calilāṅa raṅge*-I started with great pleasure; *lakṣa*-koṭi-many thousands and millions; *loka*-people; *tāhāṅ*-there; *haila*-became; *āmā*-saṅge-My companions.



TRANSLATION



"However, when I started for Vṛndāvana, many thousands and millions of people gathered and began to go with Me.





TEXT 74





sanātana-mukhe kṛṣṇa āmā śikhāilā



tāhā vighna kari' vana-pathe lañā āilā



SYNONYMS



*sanātana*-mukhe-from the mouth of Sanātana; *kṛṣṇa*-Lord Kṛṣṇa; *āmā*-unto Me; *śikhāilā*-gave instructions; *tāhā*-that; *vighna kari'*-making a hindrance; *vana*-pathe-on the path through the forest; *lañā*-taking; *āilā*-came.



TRANSLATION



"Thus I was going to Vṛndāvana with a big crowd, but through the mouth of Sanātana, Kṛṣṇa taught Me a lesson. Thus by making some impediment, He has brought Me on a path through the forest to Vṛndāvana.





TEXT 75





kṛpāra samudra, dīna-hīne dayāmaya



kṛṣṇa-kṛpā vinā kona 'sukha' nāhi haya"



SYNONYMS



*kṛpāra samudra*-ocean of mercy; *dīna*-hīne-unto the poor and fallen; *dayā-maya*-very merciful; *kṛṣṇa-kṛpā*-the mercy of Kṛṣṇa; *vinā*-without; *kona*-any; *sukha*-happiness; *nāhi haya*-there is not.



TRANSLATION



"Kṛṣṇa is an ocean of mercy. He is especially merciful to the poor and fallen. Without His mercy, there is no possibility of happiness."





TEXT 76





bhaṭṭācārye āliṅgiyā tāṅhāre kahila



'tomāra prasāde āmi eta sukha pāila'



SYNONYMS



*bhaṭṭācārye*-Balabhadra Bhaṭṭācārya; *āliṅgiyā*-embracing; *tāṅhāre*-unto him; *kahila*-said; *tomāra prasāde*-by your kindness; *āmi*-I; *eta*-so much; *sukha*-happiness; *pāila*-got.



TRANSLATION



Śrī Caitanya Mahāprabhu then embraced Balabhadra Bhaṭṭācārya and told him, "It is only by your kindness that I am now so happy."





TEXT 77





teṅho kahena,--"tumi 'kṛṣṇa', tumi 'dayāmaya'



adhama jīva muñi, more ha-ilā sadaya



SYNONYMS



*teṅho kahena*-Bhaṭṭācārya said; *tumi kṛṣṇa*-You are Kṛṣṇa Himself; *tumi*-You; *dayā*-maya-merciful; *adhama*-the lowest of the low; *jīva*-living entity; *muñi*-I; *more*-unto me; *ha-ilā*-You have been; *sa*-daya-favorable.



TRANSLATION



Balabhadra Bhaṭṭācārya replied, "My dear Lord, You are Kṛṣṇa Himself, and therefore You are merciful. I am a fallen living entity, but You have bestowed a great favor upon me.





TEXT 78





muñi chāra, more tumi saṅge lañā āilā



kṛpā kari' mora hāte 'prabhu' bhikṣā kailā



SYNONYMS



*muñi*-I; *chāra*-most fallen; *more*-me; *tumi*-You; *saṅge*-with; *lañā*-taking; *āilā*-have come; *kṛpā kari'*-showing great mercy; *mora hāte*-from my hand; *prabhu*-my Lord; *bhikṣā kailā*-You accepted food.



TRANSLATION



"Sir, I am most fallen, yet You have brought me with You. Showing great mercy, You have accepted food prepared by me.





TEXT 79





adhama-kākere kailā garuḍa-samāna



'svatantra īśvara' tumi--svayaṁ bhagavān"



SYNONYMS



*adhama-kākere*-the most condemned crow; *kailā*-You have made; *garuḍa*-samāna-like Garuḍa; *svatantra*-independent; *īśvara*-Supreme Personality of Godhead; *tumi*-You; *svayam bhagavān*-the original Personality of Godhead.



TRANSLATION



"You have made me Your carrier Garuḍa, although I am no better than a condemned crow. Thus You are the independent Personality of Godhead, the original Lord.





TEXT 80





mūkaṁ karoti vācālaṁ



paṅguṁ laṅghayate girim



yat-kṛpā tam ahaṁ vande



paramānanda-mādhavam



SYNONYMS



*mūkam*-a person who cannot speak; *karoti*-makes; *vācālam*-an eloquent speaker; *paṅgum*-a person who cannot even walk; *laṅghayate*-causes to cross over; *girim*-the mountain; *yat*-kṛpā-whose mercy; *tam*-unto Him; *aham*-I; *vande*-offer obeisances; *parama-ānanda*-the transcendentally blissful; *mādhavam*-Supreme Personality of Godhead.



TRANSLATION



" 'The Supreme Personality of Godhead has the form of sac-cid-ānanda vigraha, transcendental bliss, knowledge and eternity. I offer my respectful obeisances unto He who turns the dumb into eloquent speakers and enables the lame to cross mountains. Such is the mercy of the Lord.' "



PURPORT



This is a quotation from the Bhāvārtha-dīpikā commentary on *Śrīmad-Bhāgavatam* (1.1.1).





TEXT 81





ei-mata balabhadra karena stavana



prema-sevā kari' tuṣṭa kaila prabhura mana



SYNONYMS



*ei-mata*-in this way; *balabhadra*-Balabhadra Bhaṭṭācārya; *karena*-offers; *stavana*-prayers; *prema*-sevā kari'-rendering service in love; *tuṣṭa*-pacified; *kaila*-made; *prabhura*-of Śrī Caitanya Mahāprabhu; *mana*-the mind.



TRANSLATION



In this way Balabhadra Bhaṭṭācārya offered his prayers to the Lord. By rendering service unto Him in ecstatic love, He pacified the Lord's mind.





TEXT 82





ei-mata nānā-sukhe prabhu āilā 'kāśī'



madhyāhna-snāna kaila maṇikarṇikāya āsi'



SYNONYMS



*ei-mata*-in this way; *nānā-sukhe*-in great happiness; *prabhu*-Śrī Caitanya Mahāprabhu; *āilā*-came; *kāśī*-to the holy place named Kāśī; *madhyāhna*-snāna-afternoon bath; *kaila*-took; *maṇikarṇikāya*-to the bathing place known as Maṇikarṇikā; *āsi'*-coming.



TRANSLATION



Finally the Lord with great happiness arrived at the holy place called Kāśī. There He took His bath in the bathing ghat known as Maṇikarṇikā.



PURPORT



Kāśī is another name for Vārāṇasī (Benares). It has been a place of pilgrimage since time immemorial. Two rivers named Asiḥ and Varuṇā merge there. Maṇikarṇikā is famous because, according to the opinion of great personalities, a bejeweled earring fell there from the ear of Lord Viṣṇu. According to some, it fell from the ear of Lord Śiva. The word maṇi means "jewel," and karṇika means "from the ear." According to some, Lord Viśvanātha is the great physician who cures the disease of material existence by delivering a person through the ear, which receives the vibration of the holy name of Lord Rāma. Because of this, this holy place is called Maṇi-karṇikā. It is said that there is no better place than where the River Ganges flows, and the bathing ghat known as Maṇikarṇikā is especially sanctified because it is very dear to Lord Viśvanātha. In the Kāśī-khaṇḍa it is said: saṁsāri-cintāmaṇir atra yasmāt tārakaṁ sajjana-karṇikāyām. śivo 'bhidhatte saha-sānta-kāle tad gīyate 'sau maṇi-karṇiketi. mukti-lakṣmī mahā-pīṭha-maṇis tac caraṇābjayoḥ. karṇikeyaṁ tataḥ prāhur yāṁ janā maṇi-karṇikām. According to the Kāśī-khaṇḍa, if one gives up his body at Maṇikarṇikā, he is liberated simply by remembering Lord Śiva's name.





TEXT 83





sei-kāle tapana-miśra kare gaṅgā-snāna



prabhu dekhi' haila tāṅra kichu vismaya jñāna



SYNONYMS



*sei*-kāle-at that time; *tapana-miśra*-a brāhmaṇa named Tapana Miśra; *kare gaṅgā-snāna*-was taking his bath in the Ganges; *prabhu dekhi'*-seeing the Lord; *haila*-there was; *tāṅra*-his; *kichu*-some; *vismaya jñāna*-astonishment.



TRANSLATION



At that time, Tapana Miśra was taking his bath in the Ganges, and he was astonished to see the Lord there.





TEXT 84





'pūrve śuniyāchi prabhu karyāchena sannyāsa'



niścaya kariyā haila hṛdaye ullāsa



SYNONYMS



*pūrve*-formerly; *śuniyāchi*-I have heard; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *karyāchena sannyāsa*-has accepted the renounced order of life; *niścaya kariyā*-ascertaining that; *haila*-there was; *hṛdaye*-within the heart; *ullāsa*-great jubilation.



TRANSLATION



Tapana Miśra then began to think, "I have heard that Śrī Caitanya Mahāprabhu has accepted the renounced order." Thinking this, Tapana Miśra became very jubilant within his heart.





TEXT 85





prabhura caraṇa dhari' karena rodana



prabhu tāre uṭhāñā kaila āliṅgana



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇa*-lotus feet; *dhari'*-touching; *karena*-does; *rodana*-crying; *prabhu*-Śrī Caitanya Mahāprabhu; *tāre*-him; *uṭhāñā*-raising; *kaila*-did; *āliṅgana*-embracing.



TRANSLATION



He then clasped the lotus feet of Śrī Caitanya Mahāprabhu and began to cry. The Lord raised him up and embraced him.





TEXT 86





prabhu lañā gelā viśveśvara-daraśane



tabe āsi' dekhe bindu-mādhava-caraṇe



SYNONYMS



*prabhu lañā*-taking the Lord; *gelā*-he went; *viśveśvara-daraśane*-to visit the temple of Viśveśvara; *tabe*-thereafter; *āsi'*-coming; *dekhe*-see; *bindu-mādhava-caraṇe*-the lotus feet of Bindu Mādhava.



TRANSLATION



Tapana Miśra then took Śrī Caitanya Mahāprabhu to visit the temple of Viśveśvara. Coming from there, they saw the lotus feet of Lord Bindu Mādhava.



PURPORT



This Bindu Mādhava is the oldest Viṣṇu temple in Vārāṇasī. Presently this temple is known as Veṇī Mādhava, and it is situated on the banks of the Ganges. Formerly five rivers converged there, and they were named Dhūtapāpā, Kiraṇā, Sarasvatī, Gaṅgā and Yamunā. Now only the River Ganges is visible. The old temple of Bindu Mādhava, which was visited by Śrī Caitanya Mahāprabhu, was later dismantled by Aurangzeb, the great Hindu-hating emperor of the Mogul dynasty. In the place of this temple, he constructed a big majīda, or mosque. Later, another temple was constructed by the side of the mosque, and this temple is still existing. In the temple of Bindu Mādhava there are Deities of four-handed Nārāyaṇa and the goddess Lakṣmī. In front of these Deities is a column of Śrī Garuḍa, and along the side are deities of Lord Rāma, Sītā, Lakṣmaṇa and Śrī Hanumānjī.





In the province of Mahārāṣṭra is a state known as Sātārā. During the time of Bhaktisiddhānta Sarasvatī Ṭhākura, the native prince belonged to the Vaiṣṇava cult. Being a brāhmaṇa, he took charge of worshiping the Deity. He was known as Śrīmanta Bālāsāheba Pantha Mahārāja. The state still bears the expenditure for temple maintenance. The first king in this dynasty to take charge of worship in the temple, two hundred years ago, was Mahārāja Jagatjīvana Rāo Sāheba.





TEXT 87





ghare lañā āilā prabhuke ānandita hañā



sevā kari' nṛtya kare vastra uḍāñā



SYNONYMS



*ghare lañā*-taking to his home; *āilā*-came; *prabhuke*-Śrī Caitanya Mahāprabhu; *ānandita hañā*-in great happiness; *sevā kari'*-rendering service; *nṛtya kare*-began to dance; *vastra uḍāñā*-waving his cloth.



TRANSLATION



With great pleasure Tapana Miśra brought Śrī Caitanya Mahāprabhu to his home and rendered service unto Him. Indeed, he began to dance, waving his cloth.





TEXT 88





prabhura caraṇodaka savaṁśe kaila pāna



bhaṭṭācāryera pūjā kaila kariyā sammāna



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇa-udaka*-the water used to wash the lotus feet; *sa*-vaṁśe-with his whole family; *kaila pāna*-drank; *bhaṭṭācāryera*-of Bhaṭṭācārya; *pūjā*-worship; *kaila*-performed; *kariyā*-showing; *sammāna*-respect.



TRANSLATION



He washed the lotus feet of Śrī Caitanya Mahāprabhu, and afterwards he and his whole family drank the wash water. He also worshiped Balabhadra Bhaṭṭācārya and showed him respect.





TEXT 89





prabhure nimantraṇa kari' ghare bhikṣā dila



balabhadra-bhaṭṭācārye pāka karāila



SYNONYMS



*prabhure nimantraṇa kari'*-inviting the Lord; *ghare*-at home; *bhikṣā dila*-gave lunch; *balabhadra*-bhaṭṭācārye-Balabhadra Bhaṭṭācārya; *pāka karāila*-he had cook.



TRANSLATION



Tapana Miśra invited Śrī Caitanya Mahāprabhu to take lunch at his home, and he had Balabhadra Bhaṭṭācārya cook.



PURPORT



While at Vārāṇasī (Benares), Śrī Caitanya Mahāprabhu stayed at the house of Tapana Miśra. Near Tapana Miśra's house was a bathing ghat known as Pañcanadī-ghāṭa. Śrī Caitanya Mahāprabhu used to take His bath daily at this ghat, and He used to see the temple of Bindu Mādhava. Then He took His lunch at Tapana Miśra's house. Near the Bindu Mādhava temple is a big banyan tree, and it is said that after eating, Śrī Caitanya Mahāprabhu used to rest beneath the tree. That banyan tree is still known today as Caitanya-vaṭa. Gradually, due to changes in language, the name became Yatana-vaṭa. The local people still call that place Yatana-vaṭa.





Presently, beside a lane there is a tomb of Vallabhācārya, but there is no sign that Caitanya Mahāprabhu ever lived there. Vallabhācārya was also known as Mahāprabhu among his disciples. Śrī Caitanya Mahāprabhu probably lived at Yatana-vaṭa, but there is no sign of Candraśekhara's or Tapana Miśra's house, nor is there sign of the Māyāvādī sannyāsī Prakāśānanda Sarasvatī, with whom Śrī Caitanya Mahāprabhu discussed *Vedānta-sūtra*. A little distance from Yatana-vaṭa is a temple of Gaura-Nityānanda established by Śaśibhūṣaṇa Niyogī Mahāśaya of Calcutta. This temple is now managed by the mother-in-law of Śaśibhūṣaṇa and his brother-in-law Nārāyaṇa-candra Ghosh.





TEXT 90





bhikṣā kari' mahāprabhu karilā śayana



miśra-putra raghu kare pāda-samvāhana



SYNONYMS



*bhikṣā kari'*-after finishing His lunch; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *karilā śayana*-took rest; *miśra-putra*-the son of Tapana Miśra; *raghu*-Raghu; *kare*-does; *pāda*-samvāhana-massaging the legs.



TRANSLATION



When Śrī Caitanya Mahāprabhu took His rest after lunch, the son of Tapana Miśra, named Raghu, used to massage His legs.





TEXT 91





prabhura 'śeṣānna' miśra savaṁśe khāila



'prabhu āilā' śuni' candraśekhara āila



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *śeṣa*-anna-remnants of food; *miśra*-Tapana Miśra; *sa*-vaṁśe-along with his family; *khāila*-ate; *prabhu āilā*-the Lord has arrived; *śuni'*-hearing; *candraśekhara āila*-Candraśekhara came.



TRANSLATION



The remnants of food left by Śrī Caitanya Mahāprabhu were taken by the whole family of Tapana Miśra. When news spread that the Lord had come, Candraśekhara also came to see Him.





TEXT 92





miśrera sakhā teṅho prabhura pūrva dāsa



vaidya-jāti, likhana-vṛtti, vārāṇasī-vāsa



SYNONYMS



*miśrera sakhā*-friend of Tapana Miśra; *teṅho*-he; *prabhura*-of Śrī Caitanya Mahāprabhu; *pūrva dāsa*-former servant; *vaidya-jāti*-by caste a physician; *likhana-vṛtti*-by profession a clerk; *vārāṇasī*-vāsa-resident of Vārāṇasī.



TRANSLATION



Candraśekhara happened to be a friend of Tapana Miśra's, and he was long known to Śrī Caitanya Mahāprabhu as His servant. He was a physician by caste, and by profession he was a clerk. At the time he was living in Vārāṇasī.





TEXT 93





āsi' prabhu-pade paḍi' karena rodana



prabhu uṭhi' tāṅre kṛpāya kaila āliṅgana



SYNONYMS



*āsi'*-coming; *prabhu*-pade-at the lotus feet of Śrī Caitanya Mahāprabhu; *paḍi'*-falling down; *karena*-does; *rodana*-crying; *prabhu*-Śrī Caitanya Mahāprabhu; *uṭhi'*-standing; *tāṅre*-unto him; *kṛpāya*-out of mercy; *kaila*-did; *āliṅgana*-embracing.



TRANSLATION



When Candraśekhara came there, he fell down before the lotus feet of Śrī Caitanya Mahāprabhu and began to cry. The Lord, standing up, embraced him out of His causeless mercy.





TEXT 94





candraśekhara kahe,--"prabhu, baḍa kṛpā kailā



āpane āsiyā bhṛtye daraśana dilā



SYNONYMS



*candraśekhara kahe*-Candraśekhara said; *prabhu*-my dear Lord; *baḍa kṛpā kailā*-You have shown Your causeless mercy; *āpane*-personally; *āsiyā*-coming; *bhṛtye*-unto Your servant; *daraśana dilā*-gave Your audience.



TRANSLATION



Candraśekhara said, "My dear Lord, You bestowed Your causeless mercy upon me because I am Your old servant. Indeed, You have come here personally to give me Your audience.





TEXT 95





āpana-prārabdhe vasi' vārāṇasī-sthāne



'māyā', 'brahma' śabda vinā nāhi śuni kāṇe



SYNONYMS



*āpana*-prārabdhe-because of my past deeds; *vasi'*-staying; *vārāṇasī-sthāne*-in the place known as Vārāṇasī; *māyā*-māyā; *brahma*-and brahma; *śabda*-the words; *vinā*-except; *nāhi śuni*-I do not hear; *kāṇe*-in the ear.



TRANSLATION



"Due to my past deeds, I am residing at Vārāṇasī, but here I do not hear anything but the words māyā and Brahman."



PURPORT



The word prārabdhe (past deeds) is important in this verse. Since Candraśekhara was a devotee, he was always eager to hear about Kṛṣṇa and His transcendental pastimes. Most of the inhabitants of Benares were and are impersonalists, worshipers of Lord Śiva and followers of the pañcopāsanā method. The impersonalists imagine some form of the impersonal Brahman, and to facilitate meditation they concentrate upon the forms of Viṣṇu, Śiva, Gaṇeśa, Sūrya and goddess Durgā. Actually these pañcopāsakas are not devotees of anyone. As it is said, to be a servant of everyone is to be the servant of no one. Vārāṇasī, or Kāśī, is the chief holy place of pilgrimage for impersonalists, and it is not at all suitable for devotees. A Vaiṣṇava likes to live in a viṣṇu-tīrtha, a place where Lord Viṣṇu's temples are present. In Vārāṇasī there are many hundreds and thousands of Lord Śiva's temples, or pañcopāsaka temples. Consequently Candraśekhara expressed great unhappiness as he informed Lord Caitanya that he was obliged to live at Benares due to his past misdeeds. In the *Bhakti-rasāmṛta-sindhu* it is also said, durjāty-ārambhakaṁ pāpaṁ yat syāt prārabdham eva tat. "According to one's past misdeeds, one takes birth on a lower platform." In the Brahma-saṁhitā (5.54) it is said: karmāṇi nirdahati kintu ca bhakti-bhājām. There is no karma attached to the past deeds or misdeeds of one in devotional service. A devotee is not subjected to karma-phala, the effect of fruitive activity. Karma-phala is applicable to karmīs, not bhaktas.





There are three kinds of devotees: those who are eternally on the transcendental platform (nitya-siddha), those elevated to the transcendental platform by the execution of devotional service (sādhana-siddha), and those who are neophytes advancing toward the perfectional platform (sādhaka). The sādhakas are gradually becoming free from fruitive reaction. *Bhakti-rasāmṛta-sindhu* (1.1.17) describes the symptoms of bhakti-yoga thus:



kleśa-ghnī śubhadā mokṣa-

laghutākṛt sudurlabhā

sāndrānanda-viśeṣātmā

śrī-kṛṣṇākarṣiṇī ca sā



Devotional service is kleśa-ghnī even for beginners. This means that it reduces or nullifies all kinds of suffering. The word śubhadā indicates that devotional service bestows all good fortune, and the words kṛṣṇa-ākarṣiṇī indicate that devotional service gradually attracts Kṛṣṇa toward the devotee. Consequently a devotee is not subject to any sinful reaction. In *Bhagavad-gītā* (18.66) Kṛṣṇa says:





sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ



"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."





Thus a fully surrendered, sincere devotee immediately receives relief from all kinds of sinful reaction. There are three stages of fructification for sinful activity. At one stage, one commits the sinful act. Before that, the seed of this act exists, and before that there is ignorance whereby one commits the sin. Suffering is involved in all three stages. However, Kṛṣṇa is merciful to His devotee, and consequently He immediately nullifies all three stages-the sin, the seed of sin and the ignorance that leads one to sin. *Padma Purāṇa* confirms this:



aprārabdha-phalaṁ pāpaṁ

kūṭaṁ bījaṁ phalonmukham

krameṇaiva pralīyeta

viṣṇu-bhakti-ratātmanām



For a further explanation of this, The *Nectar of Devotion* should be consulted.





TEXT 96





ṣaḍ-darśana-vyākhyā vinā kathā nāhi ethā



miśra kṛpā kari' more śunāna kṛṣṇa-kathā



SYNONYMS



*ṣaṭ-darśana*-of six kinds of philosophical theses; *vyākhyā*-explanation; *vinā*-except; *kathā*-talk; *nāhi*-not; *ethā*-here; *miśra*-Tapana Miśra; *kṛpā kari'*-being very merciful; *more*-unto me; *śunāna*-explains; *kṛṣṇa*-kathā-topics of Lord Śrī Kṛṣṇa.



TRANSLATION



Candraśekhara continued, "There is no talk at Vārāṇasī other than discussions on the six philosophical theses. Nonetheless, Tapana Miśra has been very kind to me, for he speaks about topics relating to Lord Kṛṣṇa.



PURPORT



The six philosophical treatises are: (1) vaiśeṣika, propounded by Kaṇāda Ṛṣi, (2) nyāya, propounded by Gautama Ṛṣi, (3) yoga or mysticism, propounded by Patañjali Ṛṣi, (4) the philosophy of sāṅkhya, propounded by Kapila Ṛṣi, (5) the philosophy of karma-mīmāṁsā, propounded by Jaimini Ṛṣi, and (6) the philosophy of brahma-mīmāṁsā, or Vedānta, the ultimate conclusion of the Absolute Truth (janmādy asya yataḥ), propounded by Vedavyāsa. Actually Vedānta philosophy is meant for the devotees because in *Bhagavad-gītā* Lord Kṛṣṇa says, vedānta-kṛd veda-vid eva cāham: "I am the compiler of Vedānta, and I am the knower of the *Vedas*." (Bg. 15.15) Vyāsadeva is an incarnation of Kṛṣṇa, and consequently Kṛṣṇa is the compiler of Vedānta philosophy. Therefore Kṛṣṇa clearly knows the purport of Vedānta philosophy. As stated in *Bhagavad-gītā*, whoever hears Vedānta philosophy from Kṛṣṇa is actually aware of the real meaning of Vedānta. The Māyāvādīs who have called themselves Vedāntists do not at all understand the purport of Vedānta philosophy. Not being properly educated, people in general think that Vedānta means the Śaṅkarite interpretation.





TEXT 97





nirantara duṅhe cinti tomāra caraṇa



'sarvajña īśvara' tumi dilā daraśana



SYNONYMS



*nirantara*-incessantly; *duṅhe*-we two; *cinti*-think of; *tomāra caraṇa*-Your lotus feet; *sarva*-jña-omniscient; *īśvara*-Supreme Personality of Godhead; *tumi*-You; *dilā daraśana*-gave Your audience.



TRANSLATION



"My dear Lord, we two think of Your lotus feet incessantly. Although You are the omniscient Supreme Personality of Godhead, You have granted us Your audience.





TEXT 98





śuni,--'mahāprabhu' yābena śrī-vṛndāvane



dina kata rahi' tāra' bhṛtya dui-jane"



SYNONYMS



*śuni*-I hear; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *yābena*-will go; *śrī-vṛndāvane*-to Vṛndāvana; *dina kata*-for some days; *rahi'*-staying; *tāra'*-please deliver; *bhṛtya*-servants; *dui*-jane-two persons.



TRANSLATION



"My Lord, I have heard that You are going to Vṛndāvana. After You stay here at Vārāṇasī for some days, please deliver us, for we are Your two servants."





TEXT 99





miśra kahe,--'prabhu, yāvat kāśīte rahibā



mora nimantraṇa vinā anya nā mānibā'



SYNONYMS



*miśra kahe*-Tapana Miśra said; *prabhu*-my Lord; *yāvat*-as long as; *kāśīte rahibā*-You will stay at Kāśī, Vārāṇasī; *mora nimantraṇa*-my invitation; *vinā*-besides; *anya*-others; *nā mānibā*-do not accept.



TRANSLATION



Tapana Miśra then said, "My dear Lord, as long as You stay at Vārāṇasī, please do not accept any invitation other than mine."





TEXT 100





ei-mata mahāprabhu dui bhṛtyera vaśe



icchā nāhi, tabu tathā rahilā dina-daśe



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *dui*-two; *bhṛtyera*-by servants; *vaśe*-being obliged; *icchā nāhi*-there was no such desire; *tabu*-still; *tathā*-there; *rahilā*-remained; *dina-daśe*-for ten days.



TRANSLATION



Even though He had not made such a plan, Śrī Caitanya Mahāprabhu remained for ten days at Vārāṇasī, being obligated by the requests of His two servants.





TEXT 101





mahārāṣṭrīya vipra āise prabhu dekhibāre



prabhura rūpa-prema dekhi' haya camatkāre



SYNONYMS



*mahārāṣṭrīya*-belonging to the Mahārāṣṭra state; *vipra*-one brāhmaṇa; *āise*-comes; *prabhu dekhibāre*-to see Lord Śrī Caitanya Mahāprabhu; *prabhura*-of Śrī Caitanya Mahāprabhu; *rūpa*-prema-beauty and ecstatic love; *dekhi'*-seeing; *haya camatkāre*-becomes astonished.



TRANSLATION



At Vārāṇasī there was a Mahārāṣṭrīyan brāhmaṇa who used to come daily to see Śrī Caitanya Mahāprabhu. This brāhmaṇa was simply astonished to see the Lord's personal beauty and ecstatic love for Kṛṣṇa.





TEXT 102





vipra saba nimantraya, prabhu nāhi māne



prabhu kahe,--'āji mora hañāche nimantraṇe'



SYNONYMS



*vipra*-the brāhmaṇas; *saba*-all; *nimantraya*-invite; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *nāhi māne*-does not accept; *prabhu kahe*-the Lord replies; *āji*-today; *mora*-My; *hañāche*-has been; *nimantraṇe*-invitation.



TRANSLATION



When the brāhmaṇas of Vārāṇasī would invite Śrī Caitanya Mahāprabhu to lunch, the Lord would not accept their invitations. He would reply, "I have already been invited somewhere else."





TEXT 103





ei-mata prati-dina karena vañcana



sannyāsīra saṅga-bhaye nā mānena nimantraṇa



SYNONYMS



*ei-mata*-in this way; *prati*-dina-daily; *karena vañcana*-denies other inviters; *sannyāsīra*-of the Māyāvādī sannyāsīs; *saṅga*-bhaye-from fear of the association; *nā mānena*-does not accept; *nimantraṇa*-invitation.



TRANSLATION



Every day Śrī Caitanya Mahāprabhu refused their invitation because He feared associating with Māyāvādī sannyāsīs.



PURPORT



A Vaiṣṇava sannyāsī never accepts an invitation from a party who considers Māyāvādī sannyāsīs and Vaiṣṇava sannyāsīs to be one and the same. In other words, Vaiṣṇava sannyāsīs do not at all like to associate with Māyāvādī sannyāsīs, to say nothing of eating together. This principle must be followed by the sannyāsīs of the Kṛṣṇa consciousness movement. That is the instruction of Śrī Caitanya Mahāprabhu given by His personal behavior.





TEXT 104





prakāśānanda śrīpāda sabhāte vasiyā



'vedānta' paḍāna bahu śiṣya-gaṇa lañā



SYNONYMS



*prakāśānanda*-Prakāśānanda; *śrīpāda*-a great sannyāsī; *sabhāte*-in the assembly; *vasiyā*-sitting down; *vedānta*-Vedānta philosophy; *paḍāna*-instructs; *bahu*-many; *śiṣya*-gaṇa-disciples; *lañā*-taking.



TRANSLATION



There was a great Māyāvādī sannyāsī named Prakāśānanda Sarasvatī who used to teach Vedānta philosophy to a great assembly of followers.



PURPORT



Śrīpāda Prakāśānanda Sarasvatī was a Māyāvādī sannyāsī, and his characteristics have been described in *Caitanya-bhāgavata* (Madhya-khaṇḍa Chapter Three):





'hasta', 'pada', 'mukha' mora nāhika 'locana'

veda more ei-mata kare viḍambana



kāśīte paḍāya veṭā 'prakāśa-ānanda'

sei veṭā kare mora aṅga khaṇḍa-khaṇḍa



vākhānaye veda, mora vigraha nā māne

sarvāṅge ha-ila kuṣṭha, tabu nāhi jāne



sarva-yajñamaya mora ye-aṅga--pavitra

'aja', 'bhava' ādi gāya yāṅhāra caritra



'puṇya' pavitratā pāya ye-aṅga-paraśe

tāhā 'mithyā' bale veṭā kemana sāhase



In the Madhya-khaṇḍa, Chapter Twenty, it is said:





sannyāsī 'prakāśānanda' vasaye kāśīte

more khaṇḍa-khaṇḍa veṭā kare bhāla-mate



paḍāya 'vedānta', mora 'vigraha' nā māne

kuṣṭha karāiluṅ aṅge, tabu nāhi jāne



'satya' mora 'līlā-karma', 'satya' mora 'sthāna'

ihā 'mithyā' bale, more kare khān-khān



Prakāśānanda Sarasvatī used to explain impersonalism, the Absolute Truth, as being without hands, legs, mouths or eyes. In this way he used to cheat the people by denying the personal form of the Lord. Such a foolish person was Prakāśānanda Sarasvatī, whose only business was to sever the limbs of the Lord by proving the Lord impersonal. Although the Lord has form, Prakāśānanda Sarasvatī was attempting to cut off the hands and legs of the Lord. This is the business of demons. The *Vedas* state that people who do not accept the Lord's form are rascals. The form of the Lord is factual, for Kṛṣṇa states in *Bhagavad-gītā* (15.15): vedaiś ca sarvair aham eva vedyaḥ. When Kṛṣṇa says aham, He says "I am," which means "I," the person. He adds the word eva, which is used for conclusive verification. It is by Vedānta philosophy that one has to know the Supreme Person. Whoever describes Vedic knowledge as impersonal is a demon. One becomes successful in life by worshiping the form of the Lord. The Māyāvādī sannyāsīs deny the form of the Lord, which delivers all fallen souls. Indeed, this form is cut to pieces by Māyāvādī demons.





The Personality of Godhead is worshiped by exalted demigods like Lord Brahmā and Lord Śiva. The original Māyāvādī sannyāsī, Śaṅkarācārya, also accepted the fact that the Lord's form is transcendental. Nārāyaṇaḥ paro 'vyaktāt: "Nārāyaṇa, the Supreme Personality of Godhead, is beyond the avyakta, the unmanifested material energy." Avyaktād aṇḍa-sambhavaḥ: "This material world is a creation of that unmanifested material energy." However, Nārāyaṇa has His own eternal form, which is not created by material energy. Simply by worshiping the form of the Lord, one is purified. However, Māyāvādī sannyāsīs are impersonalist philosophers, and they describe the form of the Lord as māyā, or false. How can one be purified by worshiping something false? Māyāvādī philosophers have no sufficient reason for being impersonalists. They blindly follow a principle that cannot be supported by reason or argument. This was the situation with Prakāśānanda Sarasvatī, the chief Māyāvādī sannyāsī of Benares. He was supposed to teach Vedānta philosophy, but he would not accept the form of the Lord; therefore he was attacked with leprosy. Nonetheless, he continued to commit sins by describing the Absolute Truth as impersonal. The Absolute Truth, the Supreme Personality of Godhead, always displays pastimes and activities, but Māyāvādī sannyāsīs claim that these activities are false.



Some people falsely claim that Prakāśānanda Sarasvatī later became known as Prabodhānanda Sarasvatī, but this is not a fact. Prabodhānanda Sarasvatī was the uncle and spiritual master of Gopāla Bhaṭṭa Gosvāmī. In his gṛhastha life, Prabodhānanda Sarasvatī was a resident of Śrī Raṅga-kṣetra, and he belonged to the Vaiṣṇava Rāmānuja-sampradāya. It is a mistake to consider Prakāśānanda Sarasvatī and Prabodhānanda Sarasvatī the same man.





TEXT 105





eka vipra dekhi' āilā prabhura vyavahāra



prakāśānanda-āge kahe caritra tāṅhāra



SYNONYMS



*eka vipra*-one brāhmaṇa; *dekhi'*-seeing; *āilā*-came; *prabhura*-of Śrī Caitanya Mahāprabhu; *vyavahāra*-activities; *prakāśānanda-āge*-before the Māyāvādī sannyāsī Prakāśānanda; *kahe*-says; *caritra tāṅhāra*-His characteristics.



TRANSLATION



One brāhmaṇa who saw the wonderful behavior of Śrī Caitanya Mahāprabhu came to Prakāśānanda Sarasvatī and described the Lord's characteristics.





TEXT 106





"eka sannyāsī āilā jagannātha haite



tāṅhāra mahimā-pratāpa nā pāri varṇite



SYNONYMS



*eka*-one; *sannyāsī*-person in the renounced order of life; *āilā*-has come; *jagannātha haite*-from Jagannātha Purī; *tāṅhāra*-His; *mahimā*-glories; *pratāpa*-influence; *nā pāri varṇite*-I cannot describe.



TRANSLATION



The brāhmaṇa told Prakāśānanda Sarasvatī, "There is a sannyāsī who has come from Jagannātha Purī, and I cannot describe His wonderful influence and glories.





TEXT 107





sakala dekhiye tāṅte adbhuta-kathana



prakāṇḍa-śarīra, śuddha-kāñcana-varaṇa



SYNONYMS



*sakala dekhiye*-I see everything; *tāṅte*-in Him; *adbhuta*-kathana-wonderful description; *prakāṇḍa-śarīra*-very large body; *śuddha*-pure; *kāñcana*-gold; *varaṇa*-complexion.



TRANSLATION



"Everything is wonderful about that sannyāsī. He has a very well built and luxurious body, and His complexion is like purified gold.





TEXT 108





ājānu-lambita bhuja, kamala-nayana



yata kichu īśvarera sarva sal-lakṣaṇa



SYNONYMS



*ājānu*-lambita-reaching down to the knees; *bhuja*-arms; *kamala*-nayana-eyes like the petals of a lotus flower; *yata*-as many as; *kichu*-any; *īśvarera*-of the Supreme Personality of Godhead; *sarva*-all; *sat*-lakṣaṇa-transcendental symptoms.



TRANSLATION



"He has arms that extend to His knees, and His eyes are like the petals of a lotus. In His person are all the transcendental symptoms of the Supreme Personality of Godhead.





TEXT 109





tāhā dekhi' jñāna haya--'ei nārāyaṇa



yei tāṅre dekhe, kare kṛṣṇa-saṅkīrtana



SYNONYMS



*tāhā dekhi'*-seeing that; *jñāna haya*-one comes to the conclusion; *ei nārāyaṇa*-He is the Supreme Personality of Godhead, Nārāyaṇa Himself; *yei*-anyone who; *tāṅre*-Him; *dekhe*-sees; *kare*-performs; *kṛṣṇa*-saṅkīrtana-chanting of the holy name of Kṛṣṇa.



TRANSLATION



"When one sees all these features, one takes Him to be Nārāyaṇa Himself. Whoever sees Him immediately begins to chant the holy name of Kṛṣṇa.





TEXT 110





'mahā-bhāgavata'-lakṣaṇa śuni bhāgavate



se-saba lakṣaṇa prakaṭa dekhiye tāṅhāte



SYNONYMS



*mahā-bhāgavata*-of a first-class devotee; *lakṣaṇa*-symptoms; *śuni*-we hear; *bhāgavate*-in Śrīmad-Bhāgavatam; *se-saba lakṣaṇa*-all those symptoms; *prakaṭa*-manifest; *dekhiye*-I see; *tāṅhāte*-in Him.



TRANSLATION



"We have heard about the symptoms of a first-class devotee in *Śrīmad Bhāgavatam*, and all those symptoms are manifest in the body of Śrī Caitanya Mahāprabhu.





TEXT 111





'nirantara kṛṣṇa-nāma' jihvā tāṅra gāya



dui-netre aśru vahe gaṅgā-dhārā-prāya



SYNONYMS



*nirantara*-incessantly; *kṛṣṇa-nāma*-the holy name of the Lord; *jihvā*-tongue; *tāṅra*-His; *gāya*-chants; *dui-netre*-in the two eyes; *aśru*-tears; *vahe*-flow; *gaṅgā*-dhārā-prāya-like the flow of the Ganges.



TRANSLATION



"His tongue is always chanting the holy name of Kṛṣṇa, and from His eyes tears incessantly fall like the flowing Ganges.





TEXT 112





kṣaṇe nāce, hāse, gāya, karaye krandana



kṣaṇe huhuṅkāra kare,--siṁhera garjana



SYNONYMS



*kṣaṇe*-sometimes; *nāce*-dances; *hāse*-laughs; *gāya*-sings; *karaye krandana*-cries; *kṣaṇe*-sometimes; *huhuṅ*-kāra-loud vibrations; *kare*-makes; *siṁhera garjana*-the roaring of a lion.



TRANSLATION



"Sometimes He dances, laughs, sings and cries, and sometimes He roars like a lion.





TEXT 113





jagat-maṅgala tāṅra 'kṛṣṇa-caitanya'-nāma



nāma, rūpa, guṇa tāṅra, saba--anupama



SYNONYMS



*jagat*-maṅgala-all-auspicious to the whole world; *tāṅra*-His; *kṛṣṇa-caitanya*-Śrī Kṛṣṇa Caitanya; *nāma*-name; *nāma*-name; *rūpa*-form; *guṇa*-the quality; *tāṅra*-His; *saba*-all; *anupama*-unparalleled.



TRANSLATION



"His name, Kṛṣṇa Caitanya, is all-auspicious to the world. Everything about Him-His name, form, and qualities-is unparalleled.





TEXT 114





dekhile se jāni tāṅra 'īśvarera rīti'



alaukika kathā śuni' ke kare pratīti?"



SYNONYMS



*dekhile*-simply by seeing; *se*-Him; *jāni*-I understand; *tāṅra*-His; *īśvarera rīti*-characteristics of the Supreme Personality of Godhead; *alaukika*-uncommon; *kathā*-story; *śuni'*-hearing; *ke*-who; *kare pratīti*-will believe.



TRANSLATION



"Simply by seeing Him, one understands that He possesses all the characteristics of the Supreme Personality of Godhead. Such characteristics are certainly uncommon. Who will believe it?"





TEXT 115





śuniyā prakāśānanda bahuta hāsilā



vipre upahāsa kari' kahite lāgilā



SYNONYMS



*śuniyā*-hearing; *prakāśānanda*-Prakāśānanda Sarasvatī; *bahuta hāsilā*-laughed very much; *vipre*-at the brāhmaṇa; *upahāsa kari'*-jokingly laughing; *kahite lāgilā*-began to speak.



TRANSLATION



Prakāśānanda Sarasvatī laughed very much to hear this description. Joking and laughing at the brāhmaṇa, he began to speak as follows.





TEXT 116





"śuniyāchi gauḍa-deśera sannyāsī--'bhāvuka'



keśava-bhāratī-śiṣya, loka-pratāraka



SYNONYMS



*śuniyāchi*-I have heard; *gauḍa-deśera sannyāsī*-the sannyāsī from Bengal; *bhāvuka*-sentimental; *keśava*-bhāratī-śiṣya-disciple of Keśava Bhāratī; *loka-pratāraka*-a first-class pretender.



TRANSLATION



Prakāśānanda Sarasvatī said, "Yes, I have heard about Him. He is a sannyāsī from Bengal, and He is very sentimental. I have also heard that He belongs to the Bhāratī-sampradāya, for He is a disciple of Keśava Bhāratī. However, He is only a pretender."



PURPORT



Śrī Caitanya Mahāprabhu was considered bhāvuka (sentimental) because He was always seen in the bhāva stage. That is, He always exhibited ecstatic love for Kṛṣṇa. However, foolish people considered Him sentimental. In the material world, so-called devotees sometimes exhibit emotional symptoms. Caitanya Mahāprabhu's ecstatic love cannot be compared to the imitative emotional exhibitions of pretenders. Such exhibitions do not continue for very long. They are temporary. We actually see that some emotional imitators exhibit certain symptoms, but immediately after their exhibition, they are attracted to smoking and other things. In the beginning, when Prakāśānanda Sarasvatī heard of Śrī Caitanya Mahāprabhu's activities, he considered them to be those of a pretender. Consequently he called Him a loka-pratāraka, a pretender. Māyāvādīs cannot understand the transcendental symptoms exhibited by a devotee; therefore when such symptoms are manifest, the Māyāvādīs equate them with temporary emotional feelings. However, Prakāśānanda Sarasvatī's statement is offensive, and consequently he should be considered an atheist (pāṣaṇḍī). According to Śrīla Rūpa Gosvāmī, since Prakāśānanda Sarasvatī was not engaged in the Lord's devotional service, his sannyāsa is to be considered phalgu-vairāgya. This means that since he did not know how to use things for the Lord's service, his renunciation of the world was artificial.





TEXT 117





'caitanya'-nāma tāṅra, bhāvuka-gaṇa lañā



deśe deśe grāme grāme bule nācāñā



SYNONYMS



*caitanya*-Caitanya; *nāma tāṅra*-His name; *bhāvuka*-gaṇa lañā-accompanied by some sentimentalists; *deśe deśe*-from country to country; *grāme grāme*-from village to village; *bule*-travels; *nācāñā*-causing to dance.



TRANSLATION



Prakāśānanda Sarasvatī continued, "I know that His name is Śrī Kṛṣṇa Caitanya and that He is accompanied by many sentimentalists. His followers dance with Him, and He tours from country to country and village to village.





TEXT 118





yei tāṅre dekhe, sei īśvara kari' kahe



aiche mohana-vidyā--ye dekhe se mohe



SYNONYMS



*yei*-anyone who; *tāṅre*-Him; *dekhe*-sees; *sei*-that person; *īśvara kari'*-as the Supreme Personality of Godhead; *kahe*-says; *aiche*-such; *mohana*-vidyā-hypnotism; *ye dekhe*-anyone who sees; *se mohe*-he becomes illusioned.



TRANSLATION



"Whoever sees Him accepts Him as the Supreme Personality of Godhead. Since He has some mystic power by which He hypnotizes people, everyone who sees Him is illusioned.





TEXT 119





sārvabhauma bhaṭṭācārya--paṇḍita prabala



śuni' caitanyera saṅge ha-ila pāgala



SYNONYMS



*sārvabhauma bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *paṇḍita prabala*-a learned scholar; *śuni'*-I have heard; *caitanyera saṅge*-in the association of Caitanya; *ha*-ila pāgala-has become a madman.



TRANSLATION



"Sārvabhauma Bhaṭṭācārya was a very learned scholar, but I have heard that he also has become a madman due to his association with this Caitanya.





TEXT 120





'sannyāsī'--nāma-mātra, mahā-indrajālī!



'kāśīpure' nā vikābe tāṅra bhāvakāli



SYNONYMS



*sannyāsī*-in the renounced order of life; *nāma-mātra*-in name only; *mahā*-indrajālī-first-class magician; *kāśīpure*-in Kāśī; *nā vikābe*-will not sell; *tāṅra*-His; *bhāvakāli*-sentimental activities.



TRANSLATION



"This Caitanya is a sannyāsī in name only. Actually He is a first-class magician. In any case, His sentimentalism cannot be very much in demand here in Kāśī.





TEXT 121





'vedānta' śravaṇa kara, nā yāiha tāṅra pāśa



ucchṛṅkhala-loka-saṅge dui-loka-nāśa"



SYNONYMS



*vedānta*-the philosophy of Vedānta; *śravaṇa kara*-go on hearing; *nā*-do not; *yāiha*-go; *tāṅra pāśa*-near Him; *ucchṛṅkhala*-upstart; *loka*-people; *saṅge*-in the association of; *dui*-loka-nāśa-destruction in this world and the next.



TRANSLATION



"Do not go to see Śrī Caitanya Mahāprabhu. Just continue hearing Vedānta. If you associate with upstarts, you will be lost in this world and in the next."



PURPORT



The word ucchṛṅkhala, meaning "whimsical," is significant in this verse. In *Bhagavad-gītā* (16.23), Lord Kṛṣṇa Himself says:





yaḥ śāstra-vidhim utsṛjya

vartate kāma-kārataḥ

na sa siddhim avāpnoti

na sukhaṁ na parāṁ gatim



If one acts whimsically and does not follow the śāstric principles, he will never attain perfection, happiness or the spiritual world.





TEXT 122





eta śuni' sei vipra mahā-duḥkha pāilā



'kṛṣṇa' 'kṛṣṇa' kahi' tathā haite uṭhi' gelā



SYNONYMS



*eta śuni'*-hearing this; *sei vipra*-that brāhmaṇa; *mahā*-duḥkha pāilā-became very much aggrieved; *kṛṣṇa kṛṣṇa kahi'*-uttering the holy name of Lord Kṛṣṇa; *tathā haite*-from there; *uṭhi' gelā*-got up and went away.



TRANSLATION



When the brāhmaṇa heard Prakāśānanda Sarasvatī speak like this about Śrī Caitanya Mahāprabhu, he became very grief-stricken. Chanting the holy name of Kṛṣṇa, he immediately left.





TEXT 123





prabhura daraśane śuddha hañāche tāṅra mana



prabhu-āge duḥkhī hañā kahe vivaraṇa



SYNONYMS



*prabhura daraśane*-by seeing personally the Supreme Personality of Godhead; *śuddha*-purified; *hañāche*-was; *tāṅra mana*-his mind; *prabhu-āge*-before the Lord; *duḥkhī hañā*-being very much unhappy; *kahe vivaraṇa*-described the incidents.



TRANSLATION



The brāhmaṇa's mind was already purified by seeing the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu. He therefore went to Śrī Caitanya Mahāprabhu and described what took place before the Māyāvādī sannyāsī Prakāśānanda.





TEXT 124





śuni' mahāprabhu tabe īṣat hāsilā



punarapi sei vipra prabhure puchilā



SYNONYMS



*śuni'*-hearing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tabe*-then; *īṣat*-mildly; *hāsilā*-smiled; *punarapi*-again indeed; *sei*-that; *vipra*-brāhmaṇa; *prabhure puchilā*-inquired from Śrī Caitanya Mahāprabhu.



TRANSLATION



Hearing this, Śrī Caitanya Mahāprabhu mildly smiled. The brāhmaṇa then spoke again to the Lord.





TEXT 125





"tāra āge yabe āmi tomāra nāma la-ila



seha tomāra nāma jāne,--āpane kahila



SYNONYMS



*tāra āge*-before him; *yabe*-when; *āmi*-I; *tomāra*-Your; *nāma*-name; *laila*-uttered; *seha*-he; *tomāra*-Your; *nāma*-name; *jāne*-knows; *āpane kahila*-he said himself.



TRANSLATION



The brāhmaṇa said,"As soon as I uttered Your name before him, he immediately confirmed the fact that he knew Your name.





TEXT 126





tomāra 'doṣa' kahite kare nāmera uccāra



'caitanya' 'caitanya' kari' kahe tina-bāra



SYNONYMS



*tomāra doṣa*-Your fault; *kahite*-describing; *kare*-does; *nāmera*-of the name; *uccāra*-utterances; *caitanya caitanya*-Caitanya, Caitanya; *kari'*-in that way; *kahe tina-bāra*-he uttered three times.



TRANSLATION



"While finding fault with You, he uttered Your name three times, saying, 'Caitanya, Caitanya, Caitanya.'





TEXT 127





tina-bāre 'kṛṣṇa-nāma' nā āila tāra mukhe



'avajñā'te nāma laya, śuni' pāi duḥkhe



SYNONYMS



*tina*-bāre-three times; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *nā āila*-did not come; *tāra mukhe*-in his mouth; *avajñā'te*-in contempt; *nāma laya*-takes Your name; *śuni'*-hearing; *pāi duḥkhe*-I was very much aggrieved.



TRANSLATION



"Although he spoke Your name three times, he did not utter the name of Kṛṣṇa. Because he uttered Your name in contempt, I was very much aggrieved.



PURPORT



Prakāśānanda Sarasvatī vilified and blasphemed Śrī Caitanya Mahāprabhu. Words like brahma, caitanya, ātmā, paramātmā, jagadīśa, īśvara, virāṭ, vibhu, bhūmā, viśvarūpa and vyāpaka all indirectly indicate Kṛṣṇa. However, the chanter of these names is not actually attracted to the Supreme Personality of Godhead Kṛṣṇa and His transcendental pastimes. One may get a little light from these names, but one cannot understand that the holy name of the Lord is identical with the Lord. One considers the Lord's names material due to a poor fund of knowledge. Māyāvādī philosophers and the pañcopāsakas cannot in the least understand the existence of the spiritual world and the blissful variegatedness there. They cannot understand the Absolute Truth and its spiritual varieties-name, form, qualities and pastimes. Consequently they conclude that Kṛṣṇa's transcendental activities are māyā. Due to this, one has to directly cultivate knowledge about the holy name of the Lord. Māyāvādī philosophers do not know this fact, and therefore they commit great offenses. One should not hear anything about Kṛṣṇa or devotional service from the mouths of Māyāvādī impersonalists.





TEXT 128





ihāra kāraṇa more kaha kṛpā kari'



tomā dekhi' mukha mora bale 'kṛṣṇa' 'hari"



SYNONYMS



*ihāra*-of this; *kāraṇa*-cause; *more*-unto me; *kaha*-please speak; *kṛpā kari'*-by Your causeless mercy; *tomā dekhi'*-seeing You; *mukha*-mouth; *mora*-my; *bale*-says; *kṛṣṇa hari*-the holy names of Kṛṣṇa and Hari.



TRANSLATION



"Why could Prakāśānanda not utter the names of Kṛṣṇa and Hari? He chanted the name Caitanya thrice. As far as I am concerned, simply by seeing You I am moved to chant the holy names of Kṛṣṇa and Hari."





TEXT 129





prabhu kahe,--"māyāvādī kṛṣṇe aparādhī



'brahma', 'ātmā' 'caitanya' kahe niravadhi



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *māyāvādī*-the impersonalists; *kṛṣṇe*-unto Kṛṣṇa; *aparādhī*-great offenders; *brahma*-brahma; ātmā-ātmā; *caitanya*-caitanya; *kahe*-say; *niravadhi*-without stopping.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "Māyāvādī impersonalists are great offenders unto Lord Kṛṣṇa; therefore they simply utter the words Brahman, ātmā and caitanya.





TEXT 130





ataeva tāra mukhe nā āise kṛṣṇa-nāma



'kṛṣṇa-nāma', 'kṛṣṇa-svarūpa'--duita 'samāna'



SYNONYMS



*ataeva*-therefore; *tāra mukhe*-in their mouths; *nā*-not; *āise*-manifests; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *kṛṣṇa-svarūpa*-the personality of the Lord; *duita samāna*-both identical.



TRANSLATION



"The holy name of Kṛṣṇa is not manifest in their mouths because they are offenders unto *Kṛṣṇa, the Supreme Personality of Godhead*, who is identical with His holy name.





TEXT 131





'nāma', 'vigraha', 'svarūpa'--tina eka-rūpa



tine 'bheda' nāhi,--tina 'cid-ānanda-rūpa'



SYNONYMS



*nāma*-the name; *vigraha*-form; *sva*-rūpa-personality; *tina*-all three; *eka-rūpa*-one and the same; *tine*-between the three; *bheda nāhi*-there is no difference; *tina*-all three; *cit-ānanda*-rūpa-transcendentally blissful.



TRANSLATION



"The Lord's holy name, His form and His personality are all one and the same. There is no difference between them. Since all of them are absolute, they are transcendentally blissful.





TEXT 132





deha-dehīra, nāma-nāmīra kṛṣṇe nāhi 'bheda'



jīvera dharma--nāma-deha-svarūpe 'vibheda'



SYNONYMS



*deha-dehīra*-of the body and the owner of the body; *nāma-nāmīra*-of the name and the owner of the name; *kṛṣṇe*-in Kṛṣṇa; *nāhi bheda*-there is no difference; *jīvera dharma*-the situation of the conditioned soul; *nāma*-name; *deha*-body; *sva*-rūpe-original form; *vibheda*-different.



TRANSLATION



"There is no difference between Kṛṣṇa's body and Himself or between His name and Himself. As far as the conditioned soul is concerned, everything is different. One's name is different from the body, from one's original form and so on.



PURPORT



Śrī Caitanya Mahāprabhu is herein pointing out to the brāhmaṇa that Māyāvādī philosophers cannot understand that the living entity is equal in quality with the Supreme Personality of Godhead. Because they do not accept this, they think that the living entity has been falsely divided from the original Brahman due to being conditioned by māyā. Māyāvādīs believe that the Absolute Truth is ultimately impersonal. When an incarnation of God or God Himself comes, they think He is covered by māyā. In other words, Māyāvādī impersonalists think that the Lord's form is also a product of this material world. Due to a poor fund of knowledge, they cannot understand that Kṛṣṇa has no body separate from Himself. His body and Himself are both the same Absolute Truth. Not having perfect knowledge of Kṛṣṇa, such impersonalists certainly commit offenses at His lotus feet. Therefore they do not utter the original name of the Absolute Truth, Kṛṣṇa. In their impersonal way, they utter the name of impersonal Brahman, spirit soul. In other words, they indulge in indirect indications of the Absolute Truth. Even if they happen to utter the name of Govinda, Kṛṣṇa or Mādhava, they still cannot understand that these names are as good as Govinda, Kṛṣṇa or Mādhava the person. Because they are ultimately impersonalists, their uttering of the personal name has no potency. Actually they do not believe in Kṛṣṇa but consider all these names to be material vibrations. Not being able to appreciate the holy name of the Lord, they simply utter indirect names like Brahman, ātmā and caitanya.





It is a fact, however, that the name of Kṛṣṇa and Kṛṣṇa the person are both spiritual. Everything about Kṛṣṇa is transcendental, blissful and objective. For a conditioned soul, the body is different from the soul, and the name given by the father is also different from the soul. The conditioned living entity's identification with material objects keeps him from attaining his actual position. Although he is an eternal servant of Kṛṣṇa, he acts differently. The svarūpa, or actual identification of the living entity, is described by Śrī Caitanya Mahāprabhu as jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa'. The conditioned soul has forgotten the real activities of his original position. However, this is not the case with Kṛṣṇa. Kṛṣṇa's name and His person are identical. There is no such thing as māyā Kṛṣṇa because Kṛṣṇa is not a product of the material creation. There is no difference between Kṛṣṇa's body and His soul. Kṛṣṇa is simultaneously both soul and body. The distinction between body and soul applies to conditioned souls. The body of the conditioned soul is different from the soul, and the conditioned soul's name is different from his body. One may be named Mr. John, but if we call for Mr. John, Mr. John may never actually appear. However, if we utter the holy name of Kṛṣṇa, Kṛṣṇa is immediately present on our tongue. In the *Padma Purāṇa*, Kṛṣṇa says, mad-bhaktā yatra gāyanti tatra tiṣṭhāmi nārada: "O Nārada, I am present wherever My devotees are chanting." When the devotees chant the holy name of Kṛṣṇa-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-Lord Kṛṣṇa is immediately present.





TEXT 133





nāma cintāmaṇiḥ kṛṣṇaś



caitanya-rasa-vigrahaḥ



pūrṇaḥ śuddho nitya-mukto



'bhinnatvān nāma-nāminoḥ



SYNONYMS



*nāmaḥ*-the holy name; *cintāmaṇiḥ*-transcendentally blissful giver of all spiritual benedictions; *kṛṣṇaḥ*-not different from Kṛṣṇa; *caitanya-rasa-vigrahaḥ*-the form of all transcendental mellows; *pūrṇaḥ*-complete; *śuddhaḥ*-pure, without material contamination; *nitya*-eternal; *muktaḥ*-liberated; *abhinna*-tvāt-due to not being different; *nāma*-of the holy name; *nāminoḥ*-and of the person who has the name.



TRANSLATION



" 'The holy name of Kṛṣṇa is transcendentally blissful. It bestows all spiritual benedictions, for it is Kṛṣṇa Himself, the reservoir of all pleasure. Kṛṣṇa's name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Kṛṣṇa Himself. Since Kṛṣṇa's name is not contaminated by the material qualities, there is no question of its being involved with māyā. Kṛṣṇa's name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Kṛṣṇa and Kṛṣṇa Himself are identical.'



PURPORT



This is a quotation from *Padma Purāṇa*.





TEXT 134





ataeva kṛṣṇera 'nāma', 'deha', 'vilāsa'



prākṛtendriya-grāhya nahe, haya sva-prakāśa



SYNONYMS



*ataeva*-therefore; *kṛṣṇera*-of Lord Kṛṣṇa; *nāma*-the holy name; *deha*-the spiritual body; *vilāsa*-the pastimes; *prākṛta-indriya*-by the dull senses made of matter; *grāhya*-perceptible; *nahe*-not; *haya*-are; *sva*-prakāśa-self-manifested.



TRANSLATION



"The holy name of Kṛṣṇa, His body and His pastimes cannot be understood by blunt material senses. They are manifest independently.



PURPORT



The transcendental body of Kṛṣṇa, His name, form, qualities, pastimes and entourage all constitute the Absolute Truth and are as good as Kṛṣṇa (sac-cid-ānanda-vigraha). As long as the living entity is conditioned by the three modes of material nature-(goodness, passion and ignorance)-the objects of his material senses-material form, taste, smell, sound and touch-will not help him understand spiritual knowledge and bliss. Rather, these are revealed to the pure devotee. One's material name, form and qualities are certainly different from one another. In the material world, there is no conception of absolute; however, when we come to Kṛṣṇa consciousness we find that there is no material difference between Kṛṣṇa's body and His names, activities and entourage.





TEXT 135





kṛṣṇa-nāma, kṛṣṇa-guṇa, kṛṣṇa-līlā-vṛnda



kṛṣṇera svarūpa-sama--saba cid-ānanda



SYNONYMS



*kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *kṛṣṇa-guṇa*-the transcendental qualities of Kṛṣṇa; *kṛṣṇa-līlā-vṛnda*-the transcendental pastimes of Lord Kṛṣṇa; *kṛṣṇera sva*-rūpa-Kṛṣṇa's personality; *sama*-equal; *saba*-all; *cit-ānanda*-spiritual and full of bliss.



TRANSLATION



"The holy name of Kṛṣṇa, His transcendental qualities and pastimes as well as Lord Kṛṣṇa Himself are all equal. They are all spiritual and full of bliss.





TEXT 136





ataḥ śrī-kṛṣṇa-nāmādi



na bhaved grāhyam indriyaiḥ



sevonmukhe hi jihvādau



svayam eva sphuraty adaḥ



SYNONYMS



*ataḥ*-therefore (because Kṛṣṇa's name, form, quality are all on the absolute platform); *śrī-kṛṣṇa-nāma-ādi*-Lord Kṛṣṇa's name, form, quality, pastimes and so on; *na*-not; *bhavet*-can be; *grāhyam*-perceived; *indriyaiḥ*-by the blunt material senses; *sevā-unmukhe*-to one engaged in His service; *hi*-certainly; *jihvā-ādau*-beginning with the tongue; *svayam*-personally; *eva*-certainly; *sphurati*-become manifest; *adaḥ*-those (Kṛṣṇa's name, form, quality, and so on).



TRANSLATION



" 'Therefore material senses cannot appreciate Kṛṣṇa's holy name, form, qualities and pastimes. When a conditioned soul is awakened to Kṛṣṇa consciousness and renders service by using his tongue to chant the Lord's holy name and taste the remnants of the Lord's food, the tongue is purified, and one gradually comes to understand who Kṛṣṇa really is.'



PURPORT



This verse is recorded in the *Bhakti-rasāmṛta-sindhu* (1.2.234).





TEXT 137





brahmānanda haite pūrṇānanda līlā-rasa



brahma-jñānī ākarṣiyā kare ātma-vaśa



SYNONYMS



*brahma-ānanda*-the pleasure of self-realization; *haite*-from; *pūrṇa-ānanda*-complete pleasure; *līlā-rasa*-the mellows of the pastimes of the Lord; *brahma*-jñānī-those who are on the platform of Brahman understanding; *ākarṣiyā*-attracting; *kare*-make; *ātma*-vaśa-subordinate to Kṛṣṇa.



TRANSLATION



"The mellows of Lord Kṛṣṇa's pastimes, which are full of bliss, attract the jñānī from the pleasure of Brahman realization and conquer him.



PURPORT



When one understands that he belongs not to the material world but to the spiritual world, one is called liberated. Being situated in the spiritual world is certainly pleasurable, but those who realize the transcendental name, form, qualities and pastimes of Lord Kṛṣṇa enjoy transcendental bliss many times more than one who has simply realized the self. When one is situated on the platform of self-realization, he can certainly be easily attracted by Kṛṣṇa and become a servant of the Lord. This is explained in *Bhagavad-gītā*:





brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām



"One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes joyful. He never laments or desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me." (Bg. 18.54)





When one becomes spiritually realized (brahma-bhūta), he becomes happy (prasannātmā), for he is relieved from material conceptions. One who has attained this platform is not agitated by material action and reaction. He sees everyone on the platform of spirit soul (paṇḍitāḥ sama-darśinaḥ). When one is completely realized, he can rise to the platform of pure devotional service (mad-bhaktiṁ-labhate parām). When one comes to the platform of bhakti, devotional service, he automatically realizes who Kṛṣṇa is.



bhaktyā mām abhijānāti

yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā

viśate tad-anantaram



"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God." (Bg. 18.55)





It is only on the bhakti platform that one can understand the Supreme Personality of Godhead Kṛṣṇa and His transcendental name, form, qualities, pastimes and entourage. Being thus qualified spiritually (viśate tad-anantaram), one is allowed to enter the spiritual kingdom of God and return home, back to Godhead.





TEXT 138





svasukha-nibhṛta-cetās tad vyudastānya-bhāvo



'py ajita-rucira-līlākṛṣṭa-sāras tadīyam



vyatanuta kṛpayā yas tattva-dīpaṁ puraṇaṁ



tam akhila-vṛjina-ghnaṁ vyāsa-sūnuṁ nato 'smi



SYNONYMS



*sva-sukha*-in happiness of the self; *nibhṛta*-solitary; *cetāḥ*-whose consciousness; *tat*-because of that; *vyudasta*-given up; *anya-bhāvaḥ*-any other type of consciousness; *api*-although; *ajita*-of Śrī Kṛṣṇa; *rucira*-pleasing; *līlā*-by the pastimes; *ākṛṣṭa*-attracted; *sāraḥ*-whose heart; *tadīyam*-consisting of the activities of the Lord; *vyatanuta*-spread, manifested; *kṛpayā*-mercifully; *yaḥ*-who; *tattva-dīpam*-the bright light of the Absolute Truth; *purāṇam*-the Purāṇa (Śrīmad-Bhāgavatam); *tam*-unto him; *akhila*-vṛjina-ghnam-defeating everything inauspicious; *vyāsa-sūnum*-the son of Vyāsadeva; *nataḥ asmi*-I offer my obeisances.



TRANSLATION



" 'Let me offer my respectful obeisances unto my spiritual master, the son of Vyāsadeva, Śukadeva Gosvāmī. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the most melodious pastimes of Lord Śrī Kṛṣṇa. He therefore mercifully spoke the supreme Purāṇa, known as *Śrīmad-Bhāgavatam*, which is the bright light of the Absolute Truth and which describes the activities of Lord Kṛṣṇa.'



PURPORT



This verse was spoken by Sūta Gosvāmī in *Śrīmad-Bhāgavatam* (12.12.69).





TEXT 139





brahmānanda haite pūrṇānanda kṛṣṇa-guṇa



ataeva ākarṣaye ātmā-rāmera mana



SYNONYMS



*brahma-ānanda*-the pleasure of Brahman realization; *haite*-from; *pūrṇa-ānanda*-complete bliss; *kṛṣṇa-guṇa*-the qualities of Lord Kṛṣṇa; *ataeva*-therefore; *ākarṣaye*-attract; *ātmā-rāmera mana*-the minds of self-realized persons.



TRANSLATION



"The transcendental qualities of Śrī Kṛṣṇa are completely blissful and relishable. Consequently Lord Kṛṣṇa's qualities attract even the minds of self-realized persons from the bliss of self-realization.





TEXT 140





ātmārāmāś ca munayo



nirgranthā apy urukrame



kurvanty ahaitukīṁ bhaktim



ittham-bhūta-guṇo hariḥ



SYNONYMS



*ātma-ārāmaḥ*-persons who take pleasure in being transcendentally situated in the service of the Lord; *ca*-also; *munayaḥ*-great saintly persons who have completely rejected material aspirations, fruitive activities, and so forth; *nirgranthāḥ*-without interest in any material desire; *api*-certainly; *urukrame*-unto the Supreme Personality of Godhead, Kṛṣṇa, whose activities are wonderful; *kurvanti*-do; *ahaitukīm*-causeless, or without material desires; *bhaktim*-devotional service; *ittham*-bhūta-so wonderful as to attract the attention of the self-satisfied; *guṇaḥ*-who has transcendental qualities; *hariḥ*-the Supreme Personality of Godhead.



TRANSLATION



" 'Those who are self-satisfied and unattracted by external material desires are also attracted to the loving service of Śrī Kṛṣṇa, whose qualities are transcendental and whose activities are wonderful. Hari, the Personality of Godhead, is called Kṛṣṇa because He has such transcendentally attractive features.'





TEXT 141





ei saba rahu--kṛṣṇa-caraṇa-sambandhe



ātmārāmera mana hare tulasīra gandhe



SYNONYMS



*ei saba rahu*-apart from the pastimes of Lord Kṛṣṇa; *kṛṣṇa-caraṇa-sambandhe*-in relation to the lotus feet of Kṛṣṇa; *ātma-ārāmera*-of self-realized persons; *mana*-the mind; *hare*-attracts; *tulasīra gandhe*-the aroma of tulasī leaves.



TRANSLATION



"Apart from the pastimes of Lord Kṛṣṇa, when tulasī leaves are offered at the lotus feet of Śrī Kṛṣṇa, even the aroma of the leaves attracts the minds of self-realized persons.





TEXT 142





tasyāravinda-nayanasya padāravinda-



kiñjalka-miśra-tulasī-makaranda-vāyuḥ



antargataḥ svavivareṇa cakāra teṣāṁ



saṅkṣobham akṣara-juṣām api citta-tanvoḥ



SYNONYMS



*tasya*-of Him; *aravinda-nayanasya*-of the Supreme Personality of Godhead, whose eyes are like the petals of a lotus; *pada-aravinda*-of the lotus feet; *kiñjalka*-with saffron; *miśra*-mixed; *tulasī*-of tulasī leaves; *makaranda*-with the aroma; *vāyuḥ*-the air; *antargataḥ*-entered; *sva*-vivareṇa-through the nostrils; *cakāra*-created; *teṣām*-of them; *saṅkṣobham*-strong agitation; *akṣara-juṣām*-of the impersonally self-realized (Kumāras); *api*-also; *citta-tanvoḥ*-of the mind and body.



TRANSLATION



" 'When the breeze carrying the aroma of tulasī leaves and saffron from the lotus feet of the lotus-eyed Personality of Godhead entered through the nostrils into the hearts of those sages [the Kumāras], they experienced a change in both body and mind, even though they were attached to impersonal Brahman understanding.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (3.15.43). Vidura and Maitreya discussed the pregnancy of Diti. Diti's pregnancy caused the demigods to be very much afraid, and the demigods went to see Lord Brahmā. Lord Brahmā explained the original incident involving the cursing of Jaya and Vijaya by the Catuḥ-sana Kumāras. Sometimes the Catuḥ-sana Kumāras went to Vaikuṇṭha to visit Nārāyaṇa, the Supreme Personality of Godhead, and once they were stopped from entering the palace at the seventh gate by two doorkeepers named Jaya and Vijaya. Due to their jealousy, Jaya and Vijaya would not allow the Kumāras entry, and consequently the Kumāras became angry and cursed Jaya and Vijaya, condemning them to take birth in a family of asuras in the material world. The omniscient Personality of Godhead could immediately understand the incident, and He came with His eternal consort the goddess of fortune. The Catuḥ-sana Kumāras immediately offered their obeisances unto the Lord. Simply by seeing the Lord and smelling the aroma of tulasī and saffron from His lotus feet, the Kumāras became devotees and abandoned their long-cherished impersonalism. Thus the four Kumāras were turned into Vaiṣṇavas simply by smelling the aromatic tulasī mixed with saffron. Those who are actually on the platform of Brahman realization and who have not offended the lotus feet of Kṛṣṇa can immediately become Vaiṣṇavas simply by smelling the aroma of the Lord's lotus feet. However, those who are offenders or demons are never attracted to the Lord's personal feature, even though they may visit the Lord's temple many times. In Vṛndāvana we have seen many Māyāvādī sannyāsīs who do not even come to the temple of Govindajī, Gopīnātha or Madana-mohana because they think that such temples are māyā. Therefore they are called Māyāvādīs. Śrī Kṛṣṇa Caitanya Mahāprabhu therefore said that the Māyāvādīs are the greatest offenders.





TEXT 143





ataeva 'kṛṣṇa-nāma' nā āise tāra mukhe



māyāvādi-gaṇa yāte mahā bahirmukhe



SYNONYMS



*ataeva*-therefore; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *nā*-does not; *āise*-come; *tāra mukhe*-in their mouths; *māyāvādi-gaṇa*-all the Māyāvādīs; *yāte*-because; *mahā bahiḥ*-mukhe-great offenders by dint of strong atheism.



TRANSLATION



"Because the Māyāvādīs are great offenders and atheistic philosophers, the holy name of Kṛṣṇa does not come from their mouths.



PURPORT



Because they are constantly blaspheming the Supreme Personality of Godhead by saying that He has no head, hands or legs, Māyāvādī philosophers remain offenders for many, many births, even though they have partially realized Brahman. However, if such impersonalists are not offenders at the lotus feet of the Lord, they immediately become devotees in the association of a devotee. In other words, if an impersonalist is not an offender, he can become a devotee if he gets a chance to associate with other devotees. If he is an offender, he cannot be converted even by the association of the Supreme Personality of Godhead. Śrī Kṛṣṇa Caitanya Mahāprabhu was very much afraid of this Māyāvādī offender; therefore He spoke as follows.





TEXT 144





bhāvakāli vecite āmi āilāṅa kāśīpure



grāhaka nāhi, nā vikāya, lañā yāba ghare



SYNONYMS



*bhāvakāli*-devotional sentiments; *vecite*-to sell; *āmi*-I; *āilāṅa*-came; *kāśīpure*-to the city of Kāśī; *grāhaka nāhi*-there is no customer; *nā vikāya*-do not sell; *lañā yāba ghare*-then I must take my commodity back home.



TRANSLATION



"I have come here to sell My emotional ecstatic sentiments in this city of Kāśī, but I cannot find any customers. If they are not sold, I must take them back home.





TEXT 145





bhārī bojhā lañā āilāṅa, kemane lañā yāba?



alpa-svalpa-mūlya pāile, ethāi veciba



SYNONYMS



*bhārī bojhā*-heavy load; *lañā*-bearing; *āilāṅa*-I came; *kemane*-how; *lañā yāba*-shall I take it back; *alpa-svalpa-mūlya*-a fraction of the real price; *pāile*-if I get; *ethāi*-here; *veciba*-I shall sell.



TRANSLATION



"I have brought a heavy load to sell in this city. To take it back again is a very difficult job; therefore if I get but a fraction of the price, I shall sell it here in this city of Kāśī."



PURPORT



Śrī Caitanya Mahāprabhu was selling the transcendental holy name of the Lord. However, Kāśī was a city of Māyāvādīs (impersonalists), and such people will never chant the holy names of the Hare Kṛṣṇa mahā-mantra. Consequently Śrī Caitanya Mahāprabhu was feeling disappointed. How could He teach the Māyāvādīs the importance of chanting the Hare Kṛṣṇa mahā-mantra? The attraction for chanting the holy name of the Lord belongs absolutely to pure devotees, and there was no possibility of finding pure devotees at Kāśī. Consequently Śrī Caitanya Mahāprabhu's commodity was certainly very heavy. The Lord therefore suggested that even though there were no pure devotees in Kāśī, if someone was a little inclined to chant the Hare Kṛṣṇa mantra, He would deliver this big load, although the proper price was not paid.





Actually we experienced this when we came to preach the Hare Kṛṣṇa movement in the West. When we came to New York in 1965, we never expected that the Hare Kṛṣṇa mahā-mantra would be accepted in this country. Nonetheless, we invited people to our storefront to join in chanting the Hare Kṛṣṇa mantra, and the Lord's holy name is so attractive that simply by coming to our storefront in New York, fortunate young people became Kṛṣṇa conscious. Although this mission was started with insignificant capital, it is now going nicely. The spreading of the Hare Kṛṣṇa mahā-mantra in the West has become successful because the young people were not offenders. The youths who joined this movement were not very advanced as far as purity was concerned, nor were they very well educated in Vedic knowledge, but because they were not offenders, they could accept the importance of the Hare Kṛṣṇa movement. We are now very happy to see that this movement is advancing more and more in the Western countries. We therefore conclude that the so-called mlecchas and yavanas of the Western countries are more purified than offensive Māyāvādīs or atheistic impersonalists.





TEXT 146





eta bali' sei vipre ātmasātha kari'



prāte uṭhi mathurā calilā gaurahari



SYNONYMS



*eta bali'*-saying this; *sei vipre*-that brāhmaṇa; *ātmasātha kari'*-accepting as His devotee; *prāte uṭhi*-rising early in the morning; *mathurā calilā*-started for Mathurā; *gaurahari*-Śrī Caitanya Mahāprabhu.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu accepted that brāhmaṇa as His devotee. The next morning, rising very early, the Lord started for Mathurā.





TEXT 147





sei tina saṅge cale, prabhu niṣedhila



dūra haite tina-jane ghare pāṭhāila



SYNONYMS



*sei tina*-those three; *saṅge*-with Śrī Caitanya Mahāprabhu; *cale*-go; *prabhu*-Śrī Caitanya Mahāprabhu; *niṣedhila*-forbade; *dūra haite*-from a distance; *tina-jane*-the three persons; *ghare*-home; *pāṭhāila*-sent back.



TRANSLATION



When Śrī Caitanya Mahāprabhu started for Mathurā, all three devotees started to go with Him. However, the Lord forbade them to accompany Him, and from a distance He asked them to return home.





TEXT 148





prabhura virahe tine ekatra miliyā



prabhu-guṇa gāna kare preme matta hañā



SYNONYMS



*prabhura virahe*-because of separation from the Lord; *tine*-all three; *ekatra*-together; *miliyā*-meeting; *prabhu-guṇa*-the transcendental qualities of the Lord; *gāna kare*-chant; *preme*-with love; *matta hañā*-being mad.



TRANSLATION



Feeling separation from the Lord, the three used to meet and glorify the holy qualities of the Lord. Thus they were absorbed in ecstatic love.





TEXT 149





'prayāge' āsiyā prabhu kaila veṇī-snāna



'mādhava' dekhiyā preme kaila nṛtya-gāna



SYNONYMS



*prayāge*-to Prayāga; *āsiyā*-coming; *prabhu*-Śrī Caitanya Mahāprabhu; *kaila*-did; *veṇī*-snāna-bathing in the confluence of the Ganges and Yamunā; *mādhava*-the predominating Deity there, Veṇī Mādhava; *dekhiyā*-seeing; *preme*-in ecstatic love; *kaila*-performed; *nṛtya*-gāna-dancing and chanting.



TRANSLATION



Śrī Caitanya Mahāprabhu then went to Prayāga, where He bathed at the confluence of the Ganges and the Yamunā. He then visited the temple of Veṇī Mādhava and chanted and danced there in ecstatic love.



PURPORT



The city of Prayāga is situated a few miles from the city of Allahabad. The name Prayāga is given due to successful sacrifices performed there. It is said: prakṛṣṭaḥ yāgaḥ yāga-phalaṁ yasmāt. If one performs sacrifices at Prayāga, he certainly gets immediate results without difficulty. Prayāga is also called Tīrtharāja, the king of all places of pilgrimage. This holy place is situated on the confluence of the Rivers Ganges and Yamunā. Every year a fair takes place there known as Māgha-melā, and every twelve years a Kumbha-melā is also held. In any case, many people come to bathe there every year. During Māgha-melā, people from the local district generally come, and during Kumbha-melā people come from all over India to live there and bathe in the Ganges and Yamunā. Whoever goes there immediately feels the place's spiritual influence. A fort located there was constructed by the Emperor Akbar about five hundred years ago, and near the fort is a place called Triveṇī. On the other side of Prayāga is an old place known as Pratiṣṭhāna-pura. It is also well known as Jhuṅsi. Many saintly people live there, and consequently it is very attractive from the spiritual point of view.





TEXT 150





yamunā dekhiyā preme paḍe jhāṅpa diyā



āste-vyaste bhaṭṭācārya uṭhāya dhariyā



SYNONYMS



*yamunā*-the River Yamunā; *dekhiyā*-seeing; *preme*-in ecstatic love; *paḍe*-falls down; *jhāṅpa diyā*-jumping; *āste-vyaste*-in great haste; *bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *uṭhāya*-raises; *dhariyā*-catching.



TRANSLATION



As soon as Śrī Caitanya Mahāprabhu saw the River Yamunā, He threw Himself in it. Balabhadra Bhaṭṭācārya hastily caught the Lord and very carefully raised Him up again.





TEXT 151





ei-mata tina-dina prayāge rahilā



kṛṣṇa-nāma-prema diyā loka nistārilā



SYNONYMS



*ei-mata*-in this way; *tina-dina*-for three days; *prayāge*-at Prayāga; *rahilā*-remained; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *prema*-and ecstatic love; *diyā*-delivering; *loka nistārilā*-delivered the people.



TRANSLATION



The Lord stayed at Prayāga for three days. He delivered the holy name of Kṛṣṇa and ecstatic love. Thus He delivered many people.





TEXT 152





'mathurā' calite pathe yathā rahi' yāya



kṛṣṇa-nāma-prema diyā lokere nācāya



SYNONYMS



*mathurā*-to Mathurā; *calite*-going; *pathe*-on the road; *yathā*-wherever; *rahi'*-staying; *yāya*-goes; *kṛṣṇa-nāma-prema*-the holy name of Kṛṣṇa and His ecstatic love; *diyā*-delivering; *lokere nācāya*-made the people dance.



TRANSLATION



Wherever the Lord stopped to rest on the way to Mathurā, He delivered the holy name of Kṛṣṇa and ecstatic love of Kṛṣṇa. Thus He made the people dance.





TEXT 153





pūrve yena 'dakṣiṇa' yāite loka nistārilā



'paścima'-deśe taiche saba 'vaiṣṇava' karilā



SYNONYMS



*pūrve*-formerly; *yena*-as; *dakṣiṇa*-South India; *yāite*-going to; *loka*-the people; *nistārilā*-He delivered; *paścima-deśe*-in the western countries; *taiche*-similarly; *saba*-all; *vaiṣṇava*-devotees; *karilā*-made.



TRANSLATION



When the Lord toured South India, He delivered many people, and when He traveled in the western sector, He similarly converted many people to Vaiṣṇavism.



PURPORT



Formerly Śrī Caitanya Mahāprabhu converted people when He toured southern and western India. Similarly, this Hare Kṛṣṇa movement is now delivering the people of the Western world wherever devotees are chanting the holy names. This is all being done by the Lord's mercy. Śrī Caitanya Mahāprabhu predicted that He would deliver people in every city and village of the world by giving them a chance to chant the Hare Kṛṣṇa mahā-mantra.





TEXT 154





pathe yāhāṅ yāhāṅ haya yamunā-darśana



tāhāṅ jhāṅpa diyā paḍe preme acetana



SYNONYMS



*pathe*-on the road; *yāhāṅ yāhāṅ*-wherever; *haya*-there is; *yamunā*-darśana-meeting with the Yamunā River; *tāhāṅ*-there; *jhāṅpa diyā paḍe*-jumps over and falls down; *preme acetana*-unconscious in the ecstasy of love.



TRANSLATION



While the Lord was going to Mathurā, He came across the River Yamunā several times, and as soon as He saw the River Yamunā, He would immediately jump in, falling unconscious in the water in the ecstasy of love of Kṛṣṇa.





TEXT 155





mathurā-nikaṭe āilā--mathurā dekhiyā



daṇḍavat hañā paḍe premāviṣṭa hañā



SYNONYMS



*mathurā*-nikaṭe-near Mathurā; *āilā*-came; *mathurā dekhiyā*-seeing the city of Mathurā; *daṇḍavat hañā*-offering obeisances; *paḍe*-falls down; *prema-āviṣṭa hañā*-in the great ecstasy of love.



TRANSLATION



When He approached Mathurā and saw the city, He immediately fell to the ground and offered obeisances with great ecstatic love.





TEXT 156





mathurā āsiyā kailā 'viśrānti-tīrthe' snāna



'janma-sthāne' 'keśava' dekhi' karilā praṇāma



SYNONYMS



*mathurā āsiyā*-coming in to Mathurā; *kailā*-performed; *viśrānti*-tīrthe-at the bathing place known as Viśrāma-ghāṭa; *snāna*-bathing; *janma*-sthāne-at the place of Lord Kṛṣṇa's birth; *keśava*-the Deity named Keśava; *dekhi'*-seeing; *karilā praṇāma*-offered His respectful obeisances.



TRANSLATION



When Śrī Caitanya Mahāprabhu entered the city of Mathurā, He took His bath at Viśrāma-ghāṭa. He then visited the birthplace of Kṛṣṇa and saw the Deity named Keśavajī. He offered His respectful obeisances to this Deity.



PURPORT



At the present moment, the temple of Keśavajī is very much improved. At one time, Keśavajī-mandira was attacked by the emperor Aurangzeb, who constructed such a big mosque there that the temple of Keśavajī was insignificant in comparison. However, with the help of many rich Maḍwaris, the temple has improved, and a very large temple is now being constructed so that the mosque is now appearing diminished in comparison. Many archeological discoveries have been made there, and many people from foreign countries are beginning to appreciate Kṛṣṇa's birthplace. This Kṛṣṇa consciousness movement is attracting many foreigners to the Keśavajī temple, and now they will also be attracted by the Kṛṣṇa-Balarāma temple in Vṛndāvana.





TEXT 157





premānande nāce, gāya, saghana huṅkāra



prabhura premāveśa dekhi' loke camatkāra



SYNONYMS



*prema-ānande*-in ecstatic love; *nāce*-dances; *gāya*-chants; *saghana*-repeatedly; *huṅkāra*-tumultuous sound vibrations; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *prema-āveśa*-ecstatic love; *dekhi'*-seeing; *loke*-all people; *camatkāra*-astonished.



TRANSLATION



When Śrī Caitanya Mahāprabhu chanted, danced and made loud vibrations, all the people were astonished to see His ecstatic love.





TEXT 158





eka-vipra paḍe prabhura caraṇa dhariyā



prabhu-saṅge nṛtya kare premāviṣṭa hañā



SYNONYMS



*eka-vipra*-one brāhmaṇa; *paḍe*-falls down; *prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇa dhariyā*-catching the lotus feet; *prabhu*-saṅge-with Śrī Caitanya Mahāprabhu; *nṛtya kare*-he dances; *prema-āviṣṭa hañā*-being absorbed in ecstatic love.



TRANSLATION



One brāhmaṇa fell at the lotus feet of Śrī Caitanya Mahāprabhu and then began to dance with Him in ecstatic love.





TEXT 159





duṅhe preme nṛtya kari' kare kolākuli



hari kṛṣṇa kaha duṅhe bale bāhu tuli'



SYNONYMS



*duṅhe*-both of them; *preme*-in ecstatic love; *nṛtya kari'*-dancing; *kare*-do; *kolākuli*-embracing; *hari*-the holy name of Hari; *kṛṣṇa*-the holy name of Kṛṣṇa; *kaha*-go on chanting; *duṅhe*-both of them; *bale*-speak; *bāhu tuli'*-raising the arms.



TRANSLATION



Both of them danced in ecstatic love and embraced one another. Raising their arms, they said, "Chant the holy names of Hari and Kṛṣṇa!"





TEXT 160





loka 'hari' 'hari' bale, kolāhala haila



'keśava'-sevaka prabhuke mālā parāila



SYNONYMS



*loka*-all the people; *hari hari bale*-began to chant the holy names Hari, Hari; *kolāhala haila*-there was a great uproar; *keśava-sevaka*-the priest in the service of Lord Keśava; *prabhuke*-unto Śrī Caitanya Mahāprabhu; *mālā parāila*-offered a garland.



TRANSLATION



All the people then began to chant "Hari! Hari!" and there was a great uproar. The priest in Lord Keśava's service offered Śrī Caitanya Mahāprabhu a garland.





TEXT 161





loke kahe prabhu dekhi' hañā vismaya



aiche hena prema'laukika' kabhu naya



SYNONYMS



*loke kahe*-the people said; *prabhu*-Śrī Caitanya Mahāprabhu; *dekhi'*-seeing; *hañā vismaya*-being struck with wonder; *aiche*-such; *hena*-similar; *prema*-love of Godhead; *laukika*-ordinary; *kabhu naya*-never is.



TRANSLATION



When the people saw Śrī Caitanya Mahāprabhu's dancing and chanting, they were struck with wonder, and they all said, "Such transcendental love is never an ordinary thing."





TEXT 162





yāṅhāra darśane loke preme matta hañā



hāse, kānde, nāce, gāya, kṛṣṇa-nāma lañā



SYNONYMS



*yāṅhāra darśane*-by seeing whom; *loke*-people; *preme*-in love; *matta hañā*-becoming mad; *hāse*-laugh; *kānde*-cry; *nāce*-dance; *gāya*-chant; *kṛṣṇa*-nāma lañā-taking the holy name of Lord Kṛṣṇa.



TRANSLATION



The people said, "Simply by seeing Śrī Caitanya Mahāprabhu, everyone is maddened with love of Kṛṣṇa. Indeed, everyone is laughing, crying, dancing, chanting and taking the holy name of Kṛṣṇa.





TEXT 163





sarvathā-niścita--iṅho kṛṣṇa-avatāra



mathurā āilā lokera karite nistāra



SYNONYMS



*sarvathā*-in every respect; *niścita*-ascertained; *iṅho*-He; *kṛṣṇa*-avatāra-incarnation of Lord Kṛṣṇa; *mathurā āilā*-has come to Mathurā; *lokera*-of the people; *karite*-to perform; *nistāra*-deliverance.



TRANSLATION



"Certainly Śrī Caitanya Mahāprabhu is in all respects the incarnation of Lord Kṛṣṇa. Now He has come to Mathurā to deliver everyone."





TEXT 164





tabe mahāprabhu sei brāhmaṇe lañā



tāṅhāre puchilā kichu nibhṛte vasiyā



SYNONYMS



*tabe*-after that; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *sei*-that; *brāhmaṇe*-brāhmaṇa; *lañā*-taking; *tāṅhāre*-unto him; *puchilā*-inquired; *kichu*-something; *nibhṛte vasiyā*-sitting in a solitary place.



TRANSLATION



After this, Śrī Caitanya Mahāprabhu took aside the brāhmaṇa. Sitting in a solitary place, the Lord began to question him.





TEXT 165





'ārya, sarala, tumi--vṛddha brāhmaṇa



kāhāṅ haite pāile tumi ei prema-dhana?'



SYNONYMS



*ārya*-advanced in devotional service; *sarala*-simple; *tumi*-you; *vṛddha brāhmaṇa*-elderly brāhmaṇa; *kāhāṅ haite*-from where; *pāile tumi*-did you obtain; *ei*-this; *prema*-dhana-transcendental opulence of ecstatic love.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "You are an elderly brāhmaṇa, you are sincere, and you are advanced in spiritual life. Wherefrom have you gotten this transcendental opulence of ecstatic love for Kṛṣṇa?"





TEXT 166





vipra kahe,--'śrīpāda śrī-mādhavendra-purī



bhramite bhramite āilā mathurā-nagarī



SYNONYMS



*vipra kahe*-the brāhmaṇa said; *śrīpāda*-His Holiness; *śrī-mādhavendra-purī*-Śrī Mādhavendra Purī; *bhramite bhramite*-while touring; *āilā*-came; *mathurā-nagarī*-to the city of Mathurā.



TRANSLATION



The brāhmaṇa replied, "His Holiness Śrīla Mādhavendra Purī came to the city of Mathurā while he was on a tour.





TEXT 167





kṛpā kari' teṅho mora nilaye āilā



more śisya kari' mora hāte 'bhikṣā' kailā



SYNONYMS



*kṛpā kari'*-by his causeless mercy; *teṅho*-he; *mora nilaye*-to my humble place; *āilā*-came; *more*-me; *śisya kari'*-accepting as his disciple; *mora hāte*-from my hand; *bhikṣā kailā*-accepted lunch.



TRANSLATION



"While at Mathurā, Śrīpāda Mādhavendra Purī visited my house and accepted me as a disciple. He even took lunch at my home.





TEXT 168





gopāla prakaṭa kari' sevā kaila 'mahāśaya'



adyāpiha tāṅhāra sevā 'govardhane' haya



SYNONYMS



*gopāla*-the Deity Gopāla; *prakaṭa kari'*-installing; *sevā*-service; *kaila*-did; *mahāśaya*-that great personality; *adyāpiha*-still now; *tāṅhāra*-of that Deity Gopāla; *sevā*-the service; *govardhane*-on the Govardhana Hill; *haya*-is conducted.



TRANSLATION



"After installing the Deity Gopāla, Śrīla Mādhavendra Purī rendered Him service. That very Deity is still being worshiped at Govardhana Hill."





TEXT 169





śuni' prabhu kaila tāṅra caraṇa vandana



bhaya pāñā prabhu-pāya padilā brāhmaṇa



SYNONYMS



*śuni'*-after hearing; *prabhu*-Śrī Caitanya Mahāprabhu; *kaila*-did; *tāṅra*-of him; *caraṇa vandana*-worshiping the feet; *bhaya pāñā*-being afraid; *prabhu*-paya-at the lotus feet of Śrī Caitanya Mahāprabhu; *paḍilā*-fell down; *brāhmaṇa*-the brāhmaṇa.



TRANSLATION



As soon as Caitanya Mahāprabhu heard about Mādhavendra Purī's relationship with the brāhmaṇa, He immediately offered obeisances at his feet. Becoming fearful, the brāhmaṇa also immediately fell at the Lord's feet.





TEXT 170





prabhu kahe,--"tumi 'guru', āmi 'śiṣya'-prāya



'guru' hañā 'śiṣye' namaskāra nā yuyāya



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *tumi*-you; *guru*-My spiritual master; *āmi*-I; *śiṣya*-prāya-like your disciple; *guru hañā*-being the spiritual master; *śiṣye*-unto the disciple; *namaskāra*-obeisances; *nā yuyāya*-is not befitting.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "You are on the platform of My spiritual master, and I am your disciple. Since you are My spiritual master, it is not befitting that you offer Me obeisances."





TEXT 171





śuniyā vismita vipra kahe bhaya pāñā



aiche vāt kaha kene sannyāsī hañā



SYNONYMS



*śuniyā*-after hearing; *vismita*-astonished; *vipra*-the brāhmaṇa; *kahe*-said; *bhaya pāñā*-being afraid; *aiche vāt*-such a statement; *kaha*-You say; *kene*-why; *sannyāsī hañā*-although You are a sannyāsi.



TRANSLATION



Upon hearing this, the brāhmaṇa became afraid. He then said, "Why do You speak like this? You are a sannyāsī.





TEXT 172





kintu tomāra prema dekhi' mane anumāni



mādhavendra-purīra 'sambandha' dhara--jāni



SYNONYMS



*kintu*-still; *tomāra prema*-Your ecstatic love; *dekhi'*-after seeing; *mane*-in my mind; *anumāni*-I imagine; *mādhavendra-purīra*-of Śrī Mādhavendra Purī; *sambandha*-relationship; *dhara*-You have; *jāni*-I can understand.



TRANSLATION



"Upon seeing Your ecstatic love, I can just imagine that You must have some relationship with Mādhavendra Purī. This is my understanding.





TEXT 173





kṛṣṇa-premā tāṅhā, yāṅhā tāṅhāra'sambandha'



tāhāṅ vinā ei premāra kāhāṅ nāhi gandha



SYNONYMS



*kṛṣṇa*-premā-love of Kṛṣṇa; *tāṅhā*-there; *yāṅhā*-where; *tāṅhāra*-his; *sambandha*-relationship; *tāhāṅ vinā*-without him; *ei premāra*-of this ecstatic love; *kāhāṅ nāhi gandha*-there is no possibility of even a scent.



TRANSLATION



"This kind of ecstatic love can be experienced only when one has a relationship with Mādhavendra Purī. Without him, even a scent of such transcendental ecstatic love is impossible."





TEXT 174





tabe bhaṭṭācārya tāre 'sambandha' kahila



śuni' ānandita vipra nācite lāgila



SYNONYMS



*tabe*-thereafter; *bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *tāre*-unto the brāhmaṇa; *sambandha kahila*-explained the relationship; *śuni'*-after hearing; *ānandita*-being pleased; *vipra*-the brāhmaṇa; *nācite lāgila*-began to dance.



TRANSLATION



Balabhadra Bhaṭṭācārya then explained the relationship between Mādhavendra Purī and Śrī Caitanya Mahāprabhu. After hearing this, the brāhmaṇa became very pleased and began to dance.





TEXT 175





tabe vipra prabhure lañā āilā nija-ghare



āpana-icchāya prabhura nānā sevā kare



SYNONYMS



*tabe*-thereafter; *vipra*-the brāhmaṇa; *prabhure*-Śrī Caitanya Mahāprabhu; *lañā*-taking; *āilā*-came back; *nija-ghare*-to his home; *āpana-icchāya*-by his own will; *prabhura*-of Śrī Caitanya Mahāprabhu; *nānā*-various; *sevā*-services; *kare*-rendered.



TRANSLATION



The brāhmaṇa then took Śrī Caitanya Mahāprabhu to his home and, out of his own free will, began to serve the Lord in various ways.





TEXT 176





bhikṣā lāgi' bhaṭṭācārye karāilā randhana



tabe mahāprabhu hāsi' balilā vacana



SYNONYMS



*bhikṣā lāgi'*-for lunch; *bhaṭṭācārye*-Balabhadra Bhaṭṭācārya; *karāilā randhana*-made to cook; *tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *hāsi'*-smiling; *balilā vacana*-said these words.



TRANSLATION



He asked Balabhadra Bhaṭṭācārya to cook Śrī Caitanya Mahāprabhu's lunch. At that time, the Lord, smiling, spoke as follows.





TEXT 177





"purī-gosāñi tomāra ghare karyāchena bhikṣā



more tumi bhikṣā deha,--ei mora 'śikṣā' "



SYNONYMS



*purī*-gosāñi-Mādhavendra Purī; *tomāra ghare*-at your place; *karyāchena bhikṣā*-accepted lunch; *more*-for Me; *tumi bhikṣā deha*-better for you to cook; *ei*-that; *mora śikṣā*-My instruction.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Mādhavendra Purī has already taken lunch at your place. Therefore you may cook and give Me the food. That is My instruction."





TEXT 178





yad yad ācarati śreṣṭhas



tat tad evetaro janaḥ



sa yat pramāṇaṁ kurute



lokas tad anuvartate



SYNONYMS



*yat yat*-however; *ācarati*-behaves; *śreṣṭaḥ*-the best man; *tat tat*-that; *eva*-certainly; *itaraḥ*-the lesser; *janaḥ*-men; *saḥ*-he; *yat*-which; *pramāṇam*-standard; *kurute*-shows; *lokaḥ*-the people; *tat*-that; *anuvartate*-follow.



TRANSLATION



"Whatever action is performed by a great man, common men follow. And whatever standards he sets by exemplary acts, all the world pursues."



PURPORT



This is a quotation from *Bhagavad-gītā* (3.21).





TEXT 179





yadyapi 'sanoḍiyā' haya seita brāhmaṇa



sanoḍiyā-ghare sannyāsī nā kare bhojana



SYNONYMS



*yadyapi*-although; *sanoḍiyā*-a priest of the Sanoḍiyā community; *haya*-was; *seita*-that; *brāhmaṇa*-brāhmaṇa; *sanoḍiyā-ghare*-in the house of a Sanoḍiyā (goldsmith); *sannyāsī*-a person in the renounced order of life; *nā kare bhojana*-does not accept food.



TRANSLATION



The brāhmaṇa belonged to the Sanoḍiyā brāhmaṇa community, and a sannyāsī does not accept food from such a brāhmaṇa.



PURPORT



In northwestern India, vaiśyas are divided in various subdivisions. Śrīla Bhaktivinoda Ṭhākura points out that they are divided as Āgaraoyālā, Kālaoyāra and Sānoyāḍa. Out of them, the Āgaraoyālās are supposed to be first-class vaiśyas, and the Kālaoyāras and Sānoyāḍas are considered lower due to their occupational degradation. The Kālaoyāras generally take wine and other intoxicants. Although they are vaiśyas, they are considered to belong to a lower class. The priests who guide the Kālaoyāras and the Sānoyāḍas are called Sanoḍiyā brāhmaṇas. Śrīla Bhaktivinoda Ṭhākura states that the word sānoyāḍa in Bengal indicates suvarṇa-vaṇik. In Bengal there are priests who guide the suvarṇa-vaṇik community, which is also considered a low class. There is little difference between the Sānoyāḍa and the suvarṇa-vaṇik. Generally the suvarṇa-vaṇiks are bankers dealing in gold and silver. In western India, the Āgaraoyālās also belong to the banking profession. This is the original business of the suvarṇa-vaṇik or Āgaraoyālā community. Historically, the Āgaraoyālās came from the up-country named Ayodha, and the suvarṇa-vaṇik community came from Ayodha. It appears that the suvarṇa-vaṇiks and the Āgaraoyālās belong to the same community. The Sanoḍiyā brāhmaṇas were the guides of the Kālaoyāra and Sānoyāḍa. They are therefore considered to be lower-class brāhmaṇas, and a sannyāsī is not allowed to take alms or food from them. However, Śrī Caitanya Mahāprabhu accepted lunch cooked by a Sanoḍiyā brāhmaṇa simply because he belonged to Mādhavendra Purī's community. Śrīla Mādhavendra Purī was the spiritual master of Īśvara Purī, who was the spiritual master of Śrī Caitanya Mahāprabhu. Thus a spiritual relationship is established on the spiritual platform without consideration of material inferiority or superiority.





TEXT 180





tathāpi purī dekhi' tāṅra 'vaiṣṇava,-ācāra



'śiṣya' kari' tāṅra bhikṣā kaila aṅgīkāra



SYNONYMS



*tathāpi*-still; *purī*-Mādhavendra Purī; *dekhi'*-after seeing; *tāṅra*-of the brāhmaṇa; *vaiṣṇava-ācāra*-behavior like a Vaiṣṇava; *śiṣya kari'*-accepting him as his disciple; *tāṅra bhikṣā*-food offered by him; *kaila aṅgīkāra*-accepted.



TRANSLATION



Although the brāhmaṇa belonged to the Sanoḍiyā community, Śrīla Mādhavendra Purī saw that he behaved like a Vaiṣṇava and therefore accepted him as his disciple. The food he cooked was also accepted by Mādhavendra Purī.





TEXT 181





mahāprabhu tāṅre yadi 'bhikṣā' māgila



dainya kari' sei vipra kahite lāgila



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-from him; *yadi*-when; *bhikṣā māgila*-requested lunch; *dainya kari'*-out of humility; *sei vipra*-that brāhmaṇa; *kahite lāgila*-began to speak.



TRANSLATION



Therefore Śrī Caitanya Mahāprabhu willingly requested food from the brāhmaṇa, and the brāhmaṇa, feeling a natural humility, began to speak as follows.





TEXT 182





tomāre 'bhikṣā' diba--baḍa bhāgya se āmāra



tumi--īśvara, nāhi tomāra vidhi-vyavahāra



SYNONYMS



*tomāre*-unto You; *bhikṣā diba*-I shall offer food; *baḍa bhāgya*-great fortune; *se*-that; *āmāra*-my; *tumi*-You; *īśvara*-the Supreme Personality of Godhead; *nāhi*-there is not; *tomāra*-of You; *vidhi*-vyavahāra-regulative behavior.



TRANSLATION



"It is a great fortune for me to offer You food. You are the Supreme Lord, and, being in the transcendental position, You are not restricted in any way.





TEXT 183





'mūrkha'-loka karibeka tomāra nindana



sahite nā pārimu sei 'duṣṭe'ra vacana



SYNONYMS



*mūrkha*-loka-foolish persons; *karibeka*-will do; *tomāra nindana*-blaspheming You; *sahite nā pārimu*-I shall not be able to tolerate; *sei*-those; *duṣṭera vacana*-words of mischievous persons.



TRANSLATION



"Foolish people will blaspheme You, but I shall not tolerate the words of such mischievous people."



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that although the brāhmaṇa did not belong to a superior community, he fearlessly chastised so-called caste brāhmaṇas because he was situated on the platform of pure devotional service. There are people who are opposed to Śrī Caitanya Mahāprabhu's accepting a Vaiṣṇava belonging to a lower caste. Such people do not consider mahā-prasāda transcendental, and therefore they are described here as mūrkha (foolish) and duṣṭa (mischievous). A pure devotee has the power to challenge such high-caste people, and his brave statements are not to be considered proud or puffed up. On the contrary, he is to be considered straightforward. Such a person does not like to flatter high-class brāhmaṇas who belong to the non-Vaiṣṇava community.





TEXT 184





prabhu kahe,--śruti, smṛti, yata ṛṣi-gaṇa



sabe 'eka'-mata nahe, bhinna bhinna dharma



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *śruti*-the Vedas; *smṛti*-the Purāṇas; *yata*-all; *ṛṣi*-gaṇa-great sages; *sabe*-all of them; *eka*-mata nahe-do not agree; *bhinna bhinna dharma*-different grades of religious principles.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "The *Vedas*, *Purāṇas* and great learned sages are not always in agreement with one another. Consequently there are different religious principles.



PURPORT



Unless one comes to the Absolute Truth, there is no possibility of agreement. Nāsav ṛṣir yasya mataṁ na bhinnam: it is said that a great learned scholar or sage cannot be exalted unless he disagrees. On the material platform, there is no possibility of agreement; therefore there are different kinds of religious systems. However, the Absolute Truth is one, and when one is situated in the Absolute Truth, there is no disagreement. On that absolute platform the Supreme Personality of Godhead is worshipable. As stated in *Bhagavad-gītā* (18.55): bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. On the absolute platform, the worshipful Deity is one, and the process of worship is also one. That process is bhakti.





There are many different religions throughout the world because they are not all on the absolute platform of devotional service. As confirmed in *Bhagavad-gītā* (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. The word ekam means "one," Kṛṣṇa. On this platform, there are no different religious systems. According to *Śrīmad-Bhāgavatam* (1.1.2): dharmaḥ projjhita-kaitavo 'tra. On the material platform, religious systems are different. *Śrīmad-Bhāgavatam* describes them from the very beginning as dharmaḥ kaitavaḥ, cheating religions. None of these religions are actually genuine. The genuine religious system is that which enables one to become a lover of the Supreme Personality of Godhead. In the words of *Śrīmad-Bhāgavatam* (1.2.6):



sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati



"The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self."





On this platform there is nothing but the service of the Lord. When a person has no ulterior motive, there is certainly oneness and agreement of principles. Since everyone has a different body and mind, different types of religions are needed. But when one is situated on the spiritual platform, there are no bodily and mental differences. Consequently on the absolute platform there is oneness in religion.





TEXT 185





dharma-sthāpana-hetu sādhura vyavahāra



purī-gosāñira ye ācaraṇa, sei dharma sāra



SYNONYMS



*dharma-sthāpana-hetu*-to establish the principles of religion; *sādhura vyavahāra*-behavior of a devotee; *purī-gosāñira*-of Mādhavendra Purī; *ye ācaraṇa*-the behavior; *sei*-that; *dharma sāra*-the essence of all religion.



TRANSLATION



"A devotee's behavior establishes the true purpose of religious principles. The behavior of Mādhavendra Purī Gosvāmī is the essence of such religious principles."



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following commentary on this passage. A sādhu or an honest man is called a mahājana or a mahātmā. The mahātmā is thus described in *Bhagavad-gītā*:





mahātmānas tu māṁ pārtha

daivīṁ prakṛtim āśritāḥ

bhajanty ananya-manaso

jñātvā bhūtādim avyayam



"O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible." (Bg. 9.13)





In the material world, the word mahātmā is understood in different ways by different religionists. Mundaners also come up with their different angles of vision. For the conditioned soul busy in sense gratification, a mahājana is recognized according to the proportion of sense gratification he offers. For instance, a businessman may consider a certain banker to be a mahājana, and karmīs desiring material enjoyment may consider philosophers like Jaimini to be mahājanas. There are many yogīs who want to control the senses, and for them Patañjali Rṣi is a mahā-jana. For the jñānīs, the atheist Kapila, Vaśiṣṭha, Durvāsā, Dattātreya and other impersonalist philosophers are mahājanas. For the demons, Hiraṇyākṣa, Hiraṇyakaśipu, Rāvaṇa, Rāvaṇa's son Meghanāda, Jarāsandha and others are accepted as mahājanas. For materialistic anthropologists speculating on the evolution of the body, a person like Darwin is a mahājana. The scientists who are bewildered by Kṛṣṇa's external energy have no relationship with the Supreme Personality of Godhead, yet they are accepted by some as mahājanas. Similarly, philosophers, historians, literary men, public speakers and social and political leaders are sometimes accepted as mahājanas. Such mahājanas are respected by certain men who have been described in *Śrīmad-Bhāgavatam* (2.3.19):



śva-viḍ-varāhoṣṭra-kharaiḥ

saṁstutaḥ puruṣaḥ paśuḥ

na yat-karṇa-pathopeto

jātu nāma gadāgrajaḥ



"Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Śrī Kṛṣṇa, the deliverer from evils."





Thus on the material platform animalistic leaders are worshiped by animals. Sometimes physicians, psychiatrists and social workers try to mitigate bodily pain, distress and fear, but they have no knowledge of spiritual identity and are bereft of a relationship with God. Yet they are considered mahājanas by the illusioned. Self-deceived persons sometimes accept leaders or spiritual masters from a priestly order that has been officially appointed by the codes of material life. In this way, they are deceived by official priests. Sometimes people accept as mahā-janas those who have been designated by Śrīla Vṛndāvana dāsa Ṭhākura as ḍhaṅga-vipras (imposter brāhmaṇas). Such imposters imitate the characteristics of Śrīla Haridāsa Ṭhākura, and they envy Haridāsa Ṭhākura, who was certainly a mahājana. They make great artificial endeavors, advertising themselves as great devotees of the Lord or as mystic hypnotists knowledgeable in witchcraft, hypnotism and miracles. Sometimes people accept demons like Pūtanā, Tṛṇāvarta, Vatsa, Baka, Aghāsura and Dhenuka, Kālīya and Pralamba. Some people accept imitators and adversaries of the Supreme Personality of Godhead, such as Pauṇḍraka, Śṛgāla Vāsudeva, the spiritual master of the demons (Śukrācārya), or atheists like Cārvāka, King Vena, Sugata and Arhat. Such people have no faith in Śrī Caitanya Mahāprabhu as the Supreme Personality of Godhead. Rather, they accept godless cheaters who present themselves as incarnations of God and cheat foolish people within the material world by word jugglery. Thus many rascals are accepted as mahājanas.



In this material world a person may be famous as a karma-vīra, a successful fruitive worker, or one may be very successful in performing religious duties, or he may be known as a hero in mental speculation (jñāna-vīra), or he may be a very famous renunciant. In any case, *Śrīmad-Bhāgavatam* (3.23.56) gives the following opinion in this matter.



neha yat karma dharmāya

na virāgāya kalpate

na tīrtha-pada-sevāyai

jīvann api mṛto hi saḥ



"Anyone whose work is not meant to elevate him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead must be considered dead, although he is breathing."





The conclusion is that all pious activity, fruitive activity, religious principles and renunciation must ultimately lead to devotional service. There are different types of processes for rendering service. One may serve his country, people, society, the varṇāśrama-dharma, the sick, the poor, the rich, women, demigods and so on. All this comes under the heading of sense gratification, or enjoyment in the material world. It is most unfortunate that people are more or less attracted by such material activity and that the leaders of these activities are accepted as mahājanas, great ideal leaders. Actually they are only misleaders, but an ordinary man cannot understand how he is being misled.



Narottama dāsa Ṭhākura says: sādhu-śāstra-guru-vākya, cittete kariyā aikya. A sādhu is a great personality like Śrī Caitanya Mahāprabhu. The śāstras are the injunctions of revealed scriptures. Those who are devoid of devotional service sometimes mistake those who have mundane motives for mahājanas. The only motive must be kṛṣṇa-bhakti, devotional service to the Lord. Sometimes fruitive workers, dry philosophers, nondevotees, mystic yogīs and persons attached to material opulence, women and money are considered mahājanas. However, *Śrīmad-Bhāgavatam* (6.3.25) gives the following statements about such unauthorized mahājanas:



prāyeṇa veda tad idaṁ na mahājano 'yaṁ

devyā vimohita-matir bata māyayālam

trayyāṁ jaḍī-kṛta-matir madhu-puṣpitāyāṁ

vaitānike mahati karmaṇi yujyamānaḥ



In this material world, karmīs (fruitive actors) are accepted as mahājanas by foolish people who do not know the value of devotional service. Their mundane intelligence and mental speculative methods are under the control of the three modes of material nature. Consequently they cannot understand unalloyed devotional service. They are attracted by material activities, and they become worshipers of material nature. Thus they are known as fruitive actors. They even become entangled in material activities disguised as spiritual activities. In *Bhagavad-gītā*, such people are described as veda-vāda-ratā. They do not understand the real purpose of the *Vedas*, yet they think of themselves as Vedic authorities. People versed in Vedic knowledge must know Kṛṣṇa as the Supreme Personality of Godhead. Vedaiś ca sarvair aham eva vedyaḥ. (Bg. 15.15)





A man covered by illusion cannot understand the proper way; therefore Śrī Caitanya Mahāprabhu says: dharma-sthāpana-hetu sādhura vyavahāra. The behavior of a devotee is the criterion for all other behavior. Śrī Caitanya Mahāprabhu Himself followed the devotional principles and taught others to follow them. Purī-gosāñira ye ācaraṇa, sei dharma sāra. Śrī Caitanya Mahāprabhu personally followed the behavior of Mādhavendra Purī and advised others to follow his principles. Unfortunately, people have been attracted to the material body since time immemorial.



yasyātma-buddhiḥ kuṇape tridhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ



"A human being who identifies this body made of three elements with his self, who considers the by-products of the body to be his kinsmen, who considers the land of birth worshipable, and who goes to the place of pilgrimage simply to take a bath rather than meet men of transcendental knowledge there is to be considered like an ass or a cow." (Bhāg. 10.84.13) Those who accept the logic of gaḍ-ḍalikā-pravāha and follow in the footsteps of pseudo-mahājanas are carried away by the waves of māyā. Bhaktivinoda Ṭhākura therefore warns:





miche māyāra vaśe, yāccha bhese',

khāccha hābuḍubu, bhāi

jīva kṛṣṇa-dāsa, e viśvāsa,

ka'rle ta' āra duḥkha nāi



"Don't be carried away by the waves of māyā. Just surrender to the lotus feet of Kṛṣṇa, and all miseries will end." Those who follow social customs and behavior forget to follow the path chalked out by the mahājanas; thus they are offenders at the feet of the mahājanas. Sometimes they consider such mahājanas very conservative, or they create their own mahājanas. In this way they ignore the principles of the paramparā system. This is a great misfortune for everyone. If one does not follow in the footsteps of a real mahājana, one's plans for happiness will be frustrated. This is elaborately explained in *Madhya-līlā* (Chapter Twenty-five, verses 55, 56 and 58). It is there stated:





parama kāraṇa īśvare keha nāhi māne

sva-sva-mata sthāpe para-matera khaṇḍane



tāte chaya darśana haite 'tattva' nāhi jāni

'mahājana' yei kahe, sei 'satya' māni



śrī-kṛṣṇa-caitanya-vāṇī--amṛtera dhāra

tiṅho ye kahaye vastu, sei 'tattva'--sāra



People are so unfortunate that they do not accept the instructions of the Supreme Personality of Godhead. Instead, they want to be supported by so-called mahājanas, authorities. Tāte chaya darśana haite 'tattva' nāhi jāni: we cannot ascertain the real truth simply by following speculators. We have to follow the footsteps of the mahājanas in the disciplic succession. Then our attempt will be successful. Śrī-kṛṣṇa-caitanya-vāṇī-amṛtera dhāra: "Whatever is spoken by Śrī Caitanya Mahāprabhu is an incessant flow of nectar." Whoever accepts His words as reality can understand the essence of the Absolute Truth. No one can ascertain the Absolute Truth by following the philosophy of Sāṅkhya or Patañjali, for the followers of Sāṅkhya or Patañjali do not accept Lord Viṣṇu as the Supreme Personality of Godhead (na te viduḥ svārtha-gatiṁ hi viṣṇum). The ambition of such people is never fulfilled; therefore they are attracted by the external energy. Although mental speculators may be renowned all over the world as great authorities, actually they are not. Such leaders are themselves conservative and not at all liberal. However, if we preach this philosophy, people will consider Vaiṣṇavas very sectarian. Śrīla Mādhavendra Purī was a real mahājana, but misguided people cannot distinguish the real from the unreal. However, a person who is awakened to Kṛṣṇa consciousness can understand the real religious path chalked out by the Lord and His pure devotees. Śrī Mādhavendra Purī was a real mahājana because he understood the Absolute Truth properly and throughout his life behaved like a pure devotee. Śrī Caitanya Mahāprabhu approved the method of Śrī Mādhavendra Purī. Therefore, although from the material viewpoint the Sanoḍiyā brāhmaṇa was on a lower platform, Śrī Caitanya Mahāprabhu considered him situated on the highest platform of spiritual realization.





*Śrīmad-Bhāgavatam* (6.3.20) states that there are twelve mahājanas: Brahmā, Nārada, Śambhu, Kumāra, Kapila, Manu, Prahlāda, Janaka, Bhīṣma, Bali, Śukadeva and Yamarāja.

To select our mahājanas in the Gauḍīya-sampradāya, we have to follow in the footsteps of Śrī Caitanya Mahāprabhu and His representatives. His next representative is Śrī Svarūpa Dāmodara Gosvāmī, and the next are the six Gosvāmīs-Śrī Rūpa, Śrī Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa and Dāsa Raghunātha. The follower of Viṣṇusvāmī was Śrīdhara Svāmī, the most well known commentator on *Śrīmad-Bhāgavatam*. He was also a mahājana. Similarly, Caṇḍīdāsa, Vidyāpati and Jayadeva were all mahājanas. One who tries to imitate the mahājanas just to become an imitative spiritual master is certainly far away from following in the footsteps of the mahājanas. Sometimes people cannot actually understand how a mahājana follows other mahājanas. In this way people are inclined to fall from devotional service.





TEXT 186





tarko 'pratiṣṭhaḥ śrutayo vibhinnā



nāsāv ṛṣir yasya mataṁ na bhinnam



dharmasya tattvaṁ nihitaṁ guhāyāṁ



mahājano yena gataḥ sa panthāḥ



SYNONYMS



*tarkaḥ*-dry argument; *apratiṣṭhaḥ*-not fixed; *śrutayaḥ*-Vedas; *vibhinnāḥ*-possessing different departments; *na*-not; *asau*-that; *ṛṣiḥ*-great sage; *yasya*-whose; *matam*-opinion; *na*-not; *bhinnam*-separate; *dharmasya*-of religious principles; *tattvam*-truth; *nihitam*-placed; *guhāyām*-in the heart of a realized person; *mahā*-janaḥ-self-realized predecessors; *yena*-by which way; *gataḥ*-acted; *saḥ*-that; *panthāḥ*-the pure unadulterated path.



TRANSLATION



Śrī Caitanya Mahāprabhu continued," 'Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the *Vedas*, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated self-realized person. Consequently, as the śāstras confirm, one should accept whatever progressive path the mahājanas advocate.' "



PURPORT



This is a verse spoken by Yudhiṣṭhira Mahārāja in the *Mahābhārata*, Vana-parva (313.117).





TEXT 187





tabe sei vipra prabhuke bhikṣā karāila



madhu-purīra loka saba prabhuke dekhite āila



SYNONYMS



*tabe*-after that; *sei vipra*-that brāhmaṇa; *prabhuke*-unto Lord Śrī Caitanya Mahāprabhu; *bhikṣā karāila*-gave lunch; *madhu-purīra*-of Mathurā; *loka*-people in general; *saba*-all; *prabhuke*-Śrī Caitanya Mahāprabhu; *dekhite āila*-came to see.



TRANSLATION



After this discussion, the brāhmaṇa gave lunch to Śrī Caitanya Mahāprabhu. Then all the people residing in Mathurā came to see the Lord.





TEXT 188





lakṣa-saṅkhya loka āise, nāhika gaṇana



bāhira hañā prabhu dila daraśana



SYNONYMS



*lakṣa*-saṅkhya-numbering hundreds of thousands; *loka āise*-people came; *nāhika gaṇana*-there is no counting; *bāhira hañā*-coming out; *prabhu*-Śrī Caitanya Mahāprabhu; *dila daraśana*-gave audience.



TRANSLATION



People came by hundreds of thousands, and no one could count them. Therefore Śrī Caitanya Mahāprabhu came out of the house to give audience to the people.





TEXT 189





bāhu tuli' bale prabhu 'hari-bola'-dhvani



preme matta nāce loka kari' hari-dhvani



SYNONYMS



*bāhu tuli'*-raising the arms; *bale*-says; *prabhu*-Śrī Caitanya Mahāprabhu; *hari-bola-dhvani*-the transcendental sound vibration Hari bol; *preme*-in ecstasy; *matta*-maddened; *nāce*-dance; *loka*-the people; *kari' hari-dhvani*-making the transcendental vibration Hari.



TRANSLATION



When the people assembled, Śrī Caitanya Mahāprabhu raised His arms and said very loudly,"Hari bol!" The people responded to the Lord and became ecstatic. As if mad, they began to dance and vibrate the transcendental sound, "Hari!"





TEXT 190





yamunāra 'cabbiśa ghāṭe' prabhu kaila snāna



sei vipra prabhuke dekhāya tīrtha-sthāna



SYNONYMS



*yamunāra*-of the River Yamunā; *cabbiśa ghāṭe*-in the twenty-four ghats, or bathing places; *prabhu*-Śrī Caitanya Mahāprabhu; *kaila*-performed; *snāna*-bathing; *sei vipra*-that brāhmaṇa; *prabhuke*-unto Śrī Caitanya Mahāprabhu; *dekhāya*-shows; *tīrtha-sthāna*-the holy places of pilgrimage.



TRANSLATION



Śrī Caitanya Mahāprabhu bathed in twenty-four ghats along the banks of the Yamunā, and the brāhmaṇa showed Him all the places of pilgrimage.



PURPORT



The twenty-four ghats (bathing places) along the Yamunā are (1) Avimukta, (2) Adhirūḍha, (3) Guhya-tīrtha, (4) Prayāga-tīrtha, (5) Kanakhala-tīrtha, (6) Tinduka, (7) Sūrya-tīrtha, (8) Vaṭasvāmī, (9) Dhruva-ghāṭa, (10) Ṛṣi-tīrtha, (11) Mokṣa-tīrtha, (12) Bodha-tīrtha, (13) Gokarṇa, (14) Kṛṣṇagaṅgā, (15) Vaikuṇṭha, (16) Asi-kuṇḍa, (17) Catuḥ-sāmudrika-kūpa, (18) Akrūra-tīrtha, (19) Yājñika-vipra-sthāna, (20) Kubjā-kūpa, (21) Raṅga-sthala, (22) Mañca-sthala, (23) Mallayuddha-sthāna and (24) Daśāśvamedha.





TEXT 191





svayambhu, viśrāma, dīrgha-viṣṇu, bhūteśvara



mahāvidyā, gokarṇādi dekhilā vistara



SYNONYMS



*svayambhu*-Svayambhu; *viśrāma*-Viśrāma; *dīrgha*-viṣṇu-Dīrgha Viṣṇu; *bhūteśvara*-Bhūteśvara; *mahāvidyā*-Mahāvidyā; *gokarṇa*-Gokarṇa; *ādi*-and so on; *dekhilā*-saw; *vistara*-many.



TRANSLATION



Śrī Caitanya Mahāprabhu visited all the holy places on the banks of the Yamunā, including Svayambhu, Viśrāma-ghāṭa, Dīrgha Viṣṇu, Bhūteśvara, Mahāvidyā and Gokarṇa.





TEXT 192





'vana' dekhibāre yadi prabhura mana haila



sei ta brāhmaṇe prabhu saṅgete la-ila



SYNONYMS



*vana*-the forests; *dekhibāre*-to see; *yadi*-when; *prabhura*-of Śrī Caitanya Mahāprabhu; *mana*-mind; *haila*-was; *sei ta*-indeed that; *brāhmaṇe*-brāhmaṇa; *prabhu*-Śrī Caitanya Mahāprabhu; *saṅgete la*-ila-took along.



TRANSLATION



When Śrī Caitanya Mahāprabhu wanted to see the various forests of Vṛndāvana, He took the brāhmaṇa with Him.





TEXT 193





madhu-vana, tāla, kumuda, bahulā-vana gelā



tāhāṅ tāhāṅ snāna kari' premāviṣṭa hailā



SYNONYMS



*madhu*-vana-Madhuvana; *tāla*-Tālavana; *kumuda*-Kumudavana; *bahulā*-vana-Bahulāvana; *gelā*-He visited; *tāhāṅ tāhāṅ*-here and there; *snāna kari'*-taking bath; *prema-āviṣṭa hailā*-became overwhelmed by ecstatic love.



TRANSLATION



Śrī Caitanya Mahāprabhu visited the different forests, including Madhuvana, Tālavana, Kumudavana and Bahulāvana. Wherever He went, He took His bath with great ecstatic love.



PURPORT



The word vana means "forest." Vṛndāvana is the name given to the forest where Śrīmatī Vṛndādevī (Tulasīdevī) grows profusely. Actually it is not a forest as we ordinarily consider a forest because it is very thick with green vegetation. There are twelve such vanas in Vṛndāvana. Some are located on the western side of the Yamunā and others on the eastern side. The forests situated on the eastern side are Bhadravana, Bilvavana, Lauhavana, Bhāṇḍīravana and Mahāvana. On the western side are Madhuvana, Tālavana, Kumudavana, Bahulāvana, Kāmyavana, Khadiravana and Vṛndāvana. These are the twelve forests of the Vṛndāvana area.





TEXT 194





pathe gābhī-ghaṭā care prabhure dekhiyā



prabhuke beḍaya āsi' huṅkāra kariyā



SYNONYMS



*pathe*-on the road; *gābhī*-ghaṭā-groups of cows; *care*-graze; *prabhure dekhiyā*-after seeing Lord Śrī Caitanya Mahāprabhu; *prabhuke beḍaya*-they surrounded the Lord; *āsi'*-coming; *huṅ-kāra kariyā*-making a loud vibration.



TRANSLATION



When Śrī Caitanya Mahāprabhu passed through Vṛndāvana, herds of grazing cows saw Him pass and, immediately surrounding Him, began to moo very loudly.





TEXT 195





gābhī dekhi' stabdha prabhu premera taraṅge



vātsalye gābhī prabhura cāṭe saba-aṅge



SYNONYMS



*gābhī dekhi'*-seeing the cows; *stabdha*-stunned; *prabhu*-Śrī Caitanya Mahāprabhu; *premera taraṅge*-in the waves of ecstatic love; *vātsalye*-in great affection; *gābhī*-all the cows; *prabhura*-of Śrī Caitanya Mahāprabhu; *cāṭe*-licked; *saba-aṅge*-all over the body.



TRANSLATION



Seeing the herds approach Him, the Lord was stunned with ecstatic love. The cows then began to lick His body in great affection.





TEXT 196





sustha hañā prabhu kare aṅga-kaṇḍūyana



prabhu-saṅge cale, nāhi chāḍe dhenu-gaṇa



SYNONYMS



*sustha hañā*-becoming patient; *prabhu*-Śrī Caitanya Mahāprabhu; *kare*-does; *aṅga*-of the body; *kaṇḍūyana*-scratching; *prabhu*-saṅge-with Śrī Caitanya Mahāprabhu; *cale*-go; *nāhi chāḍe*-do not give up; *dhenu-gaṇa*-all the cows.



TRANSLATION



Becoming pacified, Śrī Caitanya Mahāprabhu began to caress the cows, and the cows, being unable to give up His company, went with Him.





TEXT 197





kaṣṭe-sṛṣṭye dhenu saba rākhila goyāla



prabhu-kaṇṭha-dhvani śuni' āise mṛgī-pāla



SYNONYMS



*kaṣṭe*-sṛṣṭye-with great difficulty; *dhenu*-the cows; *saba*-all; *rākhila*-kept back; *goyāla*-the cowherd men; *prabhu-kaṇṭha-dhvani*-the musical voice of Śrī Caitanya Mahāprabhu; *śuni'*-hearing; *āise*-came; *mṛgī*-pāla-flocks of deer.



TRANSLATION



It was with great difficulty that the cowherd men were able to keep the cows back. Then when the Lord chanted, all the deer heard His sweet voice and approached Him.





TEXT 198





mṛga-mṛgī mukha dekhi' prabhu-aṅga cāṭe



bhaya nāhi kare, saṅge yāya vāṭe-vāṭe



SYNONYMS



*mṛga-mṛgī*-the deer, both male and female; *mukha dekhi'*-seeing His face; *prabhu*-aṅga cāṭe-began to lick the body of the Lord; *bhaya nāhi kare*-they were not at all afraid; *saṅge yāya*-go with Him; *vāṭe-vāṭe*-all along the road.



TRANSLATION



When the does and bucks came and saw the Lord's face, they began to lick His body. Not being at all afraid of Him, they accompanied Him along the path.





TEXT 199





śuka, pika, bhṛṅga prabhure dekhi' 'pañcama' gāya



śikhi-gaṇa nṛtya kari' prabhu-āge yāya



SYNONYMS



*śuka*-parrots; *pika*-cuckoos; *bhṛṅga*-bumblebees; *prabhure*-Śrī Caitanya Mahāprabhu; *dekhi'*-seeing; *pañcama*-the fifth musical note; *gāya*-sing; *śikhi*-gaṇa-peacocks; *nṛtya*-dancing; *kari'*-performing; *prabhu-āge*-in front of Śrī Caitanya Mahāprabhu; *yāya*-go.



TRANSLATION



Bumblebees and birds like the parrot and cuckoo all began to sing loudly on the fifth note, and the peacocks began to dance in front of the Lord.





TEXT 200





prabhu dekhi' vṛndāvanera vṛkṣa-latā-gaṇe



aṅkura pulaka, madhu-aśru variṣaṇe



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *dekhi'*-seeing; *vṛndāvane*-of Vṛndāvana; *vṛkṣa-latā-gaṇe*-the trees and creepers; *aṅkura*-twigs; *pulaka*-jubilant; *madhu*-aśru-tears in the form of honey; *variṣaṇe*-pour.



TRANSLATION



Upon seeing Śrī Caitanya Mahāprabhu, the trees and creepers of Vṛndāvana became jubilant. Their twigs stood up, and they began to shed tears of ecstasy in the form of honey.





TEXT 201





phula-phala bhari' ḍāla paḍe prabhu-pāya



bandhu dekhi' bandhu yena'bheṭa' lañā yāya



SYNONYMS



*phula*-phala bhari'-loaded with fruits and flowers; *ḍāla*-the branches; *paḍe*-fall down; *prabhu*-pāya-at the lotus feet of the Lord; *bandhu dekhi'*-seeing one friend; *bandhu*-another friend; *yena*-as if; *bheṭa*-a presentation; *lañā*-taking; *yāya*-goes.



TRANSLATION



The trees and creepers, overloaded with fruits and flowers, fell down at the lotus feet of the Lord and greeted Him with various presentations as if they were friends.





TEXT 202





prabhu dekhi' vṛndāvanera sthāvara-jaṅgama



ānandita--bandhu yena dekhe bandhu-gaṇa



SYNONYMS



*prabhu dekhi'*-seeing the Lord; *vṛndāvanera*-of Vṛndāvana; *sthāvara-jaṅgama*-all living entities, moving and not moving; *ānandita*-very jubilant; *bandhu*-friend; *yena*-as if; *dekhe*-see; *bandhu*-gaṇa-friends.



TRANSLATION



Thus all the moving and nonmoving living entities of Vṛndāvana became very jubilant to see the Lord. It was as if friends were made happy by seeing another friend.





TEXT 203





tā-sabāra prīti dekhi' prabhu bhāvāveśe



sabā-sane krīḍā kare hañā tāra vaśe



SYNONYMS



*tā-sabāra*-of all of them; *prīti*-affection; *dekhi'*-seeing; *prabhu*-Śrī Caitanya Mahāprabhu; *bhāva-āveśe*-in ecstatic love; *sabā*-sane-with all of them; *krīḍā*-sporting; *kare*-performs; *hañā*-being; *tāra*-their; *vaśe*-under control.



TRANSLATION



Seeing their affection, the Lord was moved by ecstatic love. He began to sport with them exactly as a friend sports with another friend. Thus He voluntarily came under the control of His friends.





TEXT 204





prati vṛkṣa-latā prabhu karena āliṅgana



puṣpādi dhyāne karena kṛṣṇe samarpaṇa



SYNONYMS



*prati*-each and every; *vṛkṣa*-latā-tree and creeper; *prabhu*-Śrī Caitanya Mahāprabhu; *karena āliṅgana*-embraced; *puṣpa-ādi*-all the flowers and fruits; *dhyāne*-in meditation; *karena*-do; *kṛṣṇe*-unto Lord Kṛṣṇa; *samarpaṇa*-offering.



TRANSLATION



Śrī Caitanya Mahāprabhu began to embrace each and every tree and creeper, and they began to offer their fruits and flowers as if in meditation.





TEXT 205





aśru-kampa-pulaka-preme śarīra asthire



'kṛṣṇa' bala, 'kṛṣṇa' bala--bale uccaiḥsvare



SYNONYMS



*aśru*-tears; *kampa*-trembling; *pulaka*-jubilation; *preme*-in ecstatic love; *śarīra*-the whole body; *asthire*-restless; *kṛṣṇa bala*-say Kṛṣṇa; *kṛṣṇa bala*-say Kṛṣṇa; *bale*-the Lord says; *uccaiḥ-svare*-very loudly.



TRANSLATION



The Lord's body was restless, and tears, trembling and jubilation were manifest. He said very loudly, "Chant Kṛṣṇa! Chant Kṛṣṇa!"





TEXT 206





sthāvara-jaṅgama mili' kare kṛṣṇa-dhvani



prabhura gambhīra-svare yena prati-dhvani



SYNONYMS



*sthāvara-jaṅgama*-all living entities, nonmoving and moving; *mili'*-meeting together; *kare*-perform; *kṛṣṇa*-dhvani-vibration of the sound Hare Kṛṣṇa; *prabhura*-of Śrī Caitanya Mahāprabhu; *gambhīra*-svare-deep voice; *yena*-as if; *prati*-dhvani-responsive vibration.



TRANSLATION



All moving and nonmoving creatures then began to vibrate the transcendental sound of Hare Kṛṣṇa, as if they were echoing the deep sound of Caitanya Mahāprabhu.





TEXT 207





mṛgera galā dhari' prabhu karena rodane



mṛgera pulaka aṅge, aśru nayane



SYNONYMS



*mṛgera*-of the deer; *galā dhari'*-catching the necks; *prabhu*-Śrī Caitanya Mahāprabhu; *karena*-does; *rodane*-crying; *mṛgera*-of the deer; *pulaka aṅge*-jubilation; *aśru*-tears; *nayane*-in the eyes.



TRANSLATION



The Lord then clasped the necks of the deer and began to cry. There was jubilation manifest in the bodies of the deer, and tears were in their eyes.





TEXT 208





vṛkṣa-ḍāle śuka-śārī dila daraśana



tāhā dekhi' prabhura kichu śunite haila mana



SYNONYMS



*vṛkṣa-ḍāle*-on a branch of a tree; *śuka-śārī*-male and female parrots; *dila*-gave; *daraśana*-appearance; *tāhā dekhi'*-seeing that; *prabhura*-of Śrī Caitanya Mahāprabhu; *kichu*-something; *śunite*-to hear; *haila*-there was; *mana*-mind.



TRANSLATION



When a male and female parrot appeared on the branches of a tree, the Lord saw them and wanted to hear them speak.





TEXT 209





śuka-śārikā prabhura hāte uḍi' paḍe



prabhuke śunāñā kṛṣṇera guṇa-śloka paḍe



SYNONYMS



*śuka-śārikā*-the parrots, male and female; *prabhura*-of Śrī Caitanya Mahāprabhu; *hāte*-on the hand; *uḍi'*-flying; *paḍe*-fall; *prabhuke*-Śrī Caitanya Mahāprabhu; *śunāñā*-causing to hear; *kṛṣṇera*-of Lord Kṛṣṇa; *guṇa-śloka paḍe*-chanted verses about the transcendental qualities.



TRANSLATION



Both parrots flew onto the hand of the Lord and began to chant the transcendental qualities of Kṛṣṇa, and the Lord listened to them.





TEXT 210





saundaryaṁ lalanāli-dhairya-dalanaṁ līlā ramā-stambhinī



vīryaṁ kandukitādri-varyam amalāḥ pāre-parārdhaṁ guṇāḥ



śīlaṁ sarva-janānurañjanam aho yasyāyam asmat-prabhur



viśvaṁ viśva-janīna-kīrtir avatāt kṛṣṇo jagan-mohanaḥ



SYNONYMS



*saundaryam*-the bodily beauty; *lalanā-āli*-of groups of gopīs; *dhairya*-the patience; *dalanam*-subduing; *līlā*-pastimes; *ramā*-the goddess of fortune; *stambhinī*-astounding; *vīryam*-strength; *kandukita*-making like a small ball for throwing; *adri-varyam*-the great mountain; *amalāḥ*-without a spot; *pāre*-parārdham-unlimited; *guṇāḥ*-qualities; *śīlam*-behavior; *sarva-jana*-all kinds of living entities; *anurañjanam*-satisfying; *aho*-oh; *yasya*-whose; *ayam*-this; *asmat*-prabhuḥ-our Lord; *viśvam*-the whole universe; *viśva-janīna*-for the benefit of everyone; *kīrtiḥ*-whose glorification; *avatāt*-may He maintain; *kṛṣṇaḥ*-Lord Kṛṣṇa; *jagat-mohanaḥ*-the attractor of the whole world.



TRANSLATION



The male parrot sang: "The glorification of Lord *Kṛṣṇa, the Supreme Personality of Godhead*, is beneficial to everyone in the universe. His beauty is victorious over the gopīs of Vṛndāvana, and it subdues their patience. His pastimes astound the goddess of fortune, and His bodily strength turns Govardhana Hill into a small toy like a ball. His spotless qualities are unlimited, and His behavior satisfies everyone. Lord Kṛṣṇa is attractive to everyone. Oh, may our Lord maintain the whole universe!"



PURPORT



This verse is found in the Govinda-līlāmṛta (13.29).





TEXT 211





śuka-mukhe śuni' tabe kṛṣṇera varṇana



śārikā paḍaye tabe rādhikā-varṇana



SYNONYMS



*śuka-mukhe*-in the mouth of the male parrot; *śuni'*-hearing; *kṛṣṇera varṇana*-a description of Lord Kṛṣṇa; *śārikā*-female parrot; *paḍaye*-recites; *tabe*-then; *rādhikā-varṇana*-a description of Śrīmatī Rādhārāṇī.



TRANSLATION



After hearing this description of Lord Kṛṣṇa from the male parrot, the female parrot began to recite a description of Śrīmatī Rādhārāṇī.





TEXT 212





śrī-rādhikāyāḥ priyatā surūpatā



suśīlatā nartana-gāna-cāturī



guṇāli-sampat kavitā ca rājate



jagan-mano-mohana-citta-mohinī



SYNONYMS



*śrī-rādhikāyāḥ*-of Śrīmatī Rādhārāṇī; *priyatā*-affection; *su*-rūpatā-exquisite beauty; *su-śīlatā*-good behavior; *nartana-gāna*-in chanting and dancing; *cāturī*-artistry; *guṇa-āli*-sampat-possession of such transcendental qualities; *kavitā*-poetry; *ca*-also; *rājate*-shine; *jagat-manaḥ-mohana*-of Kṛṣṇa, who attracts the mind of the whole universe; *citta-mohinī*-the attractor of the mind.



TRANSLATION



The female parrot said: "Śrīmatī Rādhārāṇī's affection, Her exquisite beauty and good behavior, Her artistic dancing and chanting and Her poetic compositions are all so attractive that they attract the mind of Kṛṣṇa, who attracts the mind of everyone in the universe."



PURPORT



This verse is found in the Govinda-līlāmṛta (13.30).





TEXT 213





punaḥ śuka kahe,--kṛṣṇa 'madana-mohana'



tabe āra śloka śuka karila paṭhana



SYNONYMS



*punaḥ*-again; *śuka*-the male parrot; *kahe*-says; *kṛṣṇa madana-mohana*-Kṛṣṇa is the conqueror of the mind of Cupid; *tabe*-thereafter; *āra*-another; *śloka*-verse; *śuka*-the male parrot; *karila paṭhana*-recited.



TRANSLATION



Thereafter the male parrot said,"Kṛṣṇa is the enchanter of the mind of Cupid." He then began to recite another verse.





TEXT 214





vamśī-dhārī jagan-nāri-



citta-hārī sa śārike



vihārī gopa-nārībhir



jīyān madana-mohanaḥ



SYNONYMS



*vaṁśī-dhārī*-the carrier of the flute; *jagat-nārī*-of all women of the universe; *citta-hārī*-the stealer of the hearts; *saḥ*-He; *śārike*-my dear śārī; *vihārī*-enjoyer; *gopa*-nārībhiḥ-with the gopīs; *jīyāt*-let Him be glorified; *madana*-of Cupid; *mohanaḥ*-the enchanter.



TRANSLATION



The parrot then said, "My dear śārī [female parrot], Śrī Kṛṣṇa carries a flute and enchants the hearts of all women throughout the universe. He is specifically the enjoyer of beautiful gopīs, and He is the enchanter of Cupid also. Let Him be glorified!"



PURPORT



This verse is also found in the Govinda-līlāmṛta (13.31).





TEXT 215





punaḥ śārī kahe śuke kari' parihāsa



tāhā śuni' prabhura haila vismaya-premollāsa



SYNONYMS



*punaḥ*-again; *śārī kahe*-the female parrot said; *śuke*-unto the male parrot; *kari' parihāsa*-jokingly; *tāhā śuni'*-hearing that; *prabhura*-of Śrī Caitanya Mahāprabhu; *haila*-there was; *vismaya*-wonderful; *prema*-ullāsa-awakening of ecstatic love.



TRANSLATION



Then the female parrot began to speak jokingly to śuka, and Śrī Caitanya Mahāprabhu was struck with wonderful ecstatic love to hear her speak.





TEXT 216





rādhā-saṅge yadā bhāti



tadā 'madana-mohanaḥ'



anyathā viśva-moho 'pi



svayaṁ 'madana-mohitaḥ'



SYNONYMS



*rādhā*-saṅge-with Śrīmatī Rādhārāṇī; *yadā*-when; *bhāti*-shines; *tadā*-at that time; *madana-mohanaḥ*-the enchanter of the mind of Cupid; *anyathā*-otherwise; *viśva-mohaḥ*-the enchanter of the whole universe; *api*-even though; *svayam*-personally; *madana*-mohitaḥ-enchanted by Cupid.



TRANSLATION



The parrot śārī said, "When Lord Śrī Kṛṣṇa is with Rādhārāṇī, He is the enchanter of Cupid; otherwise, when He is alone, He Himself is enchanted by erotic feelings even though He enchants the whole universe."



PURPORT



This is another verse from the Govinda-līlāmṛta (13.32).





TEXT 217





śuka-śārī uḍi' punaḥ gela vṛkṣa-ḍāle



mayūrera nṛtya prabhu dekhe kutūhale



SYNONYMS



*śuka-śārī*-the male and female parrots; *uḍi'*-flying; *punaḥ*-again; *gela*-went; *vṛkṣa-ḍāle*-to the branch of a tree; *mayūrera*-of the peacocks; *nṛtya*-dancing; *prabhu*-Śrī Caitanya Mahāprabhu; *dekhe*-sees; *kutūhale*-with curiosity.



TRANSLATION



Both parrots then flew onto a tree branch, and Śrī Caitanya Mahāprabhu began to watch the dancing of peacocks with curiosity.





TEXT 218





mayūrera kaṇṭha dekhi' prabhura kṛṣṇa-smṛti haila



premāveśe mahāprabhu bhūmite paḍila



SYNONYMS



*mayūrera*-of the peacocks; *kaṇṭha*-necks; *dekhi'*-seeing; *prabhura*-of Śrī Caitanya Mahāprabhu; *kṛṣṇa*-smṛti-remembrance of Lord Kṛṣṇa; *haila*-there was; *prema-āveśe*-in ecstatic love; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhūmite*-on the ground; *paḍila*-fell down.



TRANSLATION



When the Lord saw the bluish necks of the peacocks, His remembrance of Kṛṣṇa immediately awakened, and He fell to the ground in ecstatic love.





TEXT 219





prabhure mūrcchita dekhi' sei ta brāhmaṇa



bhaṭṭācārya-saṅge kare prabhura santarpaṇa



SYNONYMS



*prabhure*-Śrī Caitanya Mahāprabhu; *mūrcchita*-unconscious; *dekhi'*-seeing; *sei ta brāhmaṇa*-indeed that brāhmaṇa; *bhaṭṭācārya*-saṅge-with Bhaṭṭācārya; *kare*-does; *prabhura*-of Śrī Caitanya Mahāprabhu; *santarpaṇa*-taking care.



TRANSLATION



When the brāhmaṇa saw that Śrī Caitanya Mahāprabhu was unconscious, he and Balabhadra Bhaṭṭācārya took care of Him.





TEXT 220





āste-vyaste mahāprabhura lañā bahirvāsa



jala-seka kare aṅge, vastrera vātāsa



SYNONYMS



*āste*-vyaste-with great haste; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *lañā*-taking; *bahirvāsa*-covering cloth; *jala*-seka kare-sprinkle water; *aṅge*-on the body; *vastrera vātāsa*-fanning with the cloth.



TRANSLATION



They hastily sprinkled water over the Lord's body. Then they took up His cloth and began to fan Him with it.





TEXT 221





prabhu-karṇe kṛṣṇa-nāma kahe ucca kari'



cetana pāñā prabhu yā'na gaḍāgaḍi



SYNONYMS



*prabhu-karṇe*-in the ear of Śrī Caitanya Mahāprabhu; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *kahe*-chant; *ucca kari'*-loudly; *cetana pāñā*-coming to consciousness; *prabhu*-Śrī Caitanya Mahāprabhu; *yā'na*-goes; *gaḍāgaḍi*-rolling on the ground.



TRANSLATION



They then began to chant the holy name of Kṛṣṇa into the Lord's ear. When the Lord regained consciousness, He began rolling on the ground.





TEXT 222





kaṇṭaka-durgama vane aṅga kṣata haila



bhaṭṭācārya kole kari' prabhure sustha kaila



SYNONYMS



*kaṇṭaka*-durgama-difficult to traverse because of thorns; *vane*-in the forest; *aṅga*-the body; *kṣata haila*-became injured; *bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *kole kari'*-taking Him on his lap; *prabhure*-Śrī Caitanya Mahāprabhu; *sustha kaila*-pacified.



TRANSLATION



When the Lord rolled on the ground, sharp thorns injured His body. Taking Him on his lap, Balabhadra Bhaṭṭācārya pacified Him.





TEXT 223





kṛṣṇāveśe prabhura preme garagara mana



'bol' 'bol' kari' uṭhi' karena nartana



SYNONYMS



*kṛṣṇa-āveśe*-in ecstatic love of Kṛṣṇa; *prabhura*-of Śrī Caitanya Mahāprabhu; *preme*-by love; *garagara*-disturbed; *mana*-mind; *bol bol*-chant, chant; *kari'*-saying; *uṭhi'*-standing up; *karena nartana*-began to dance.



TRANSLATION



Śrī Caitanya Mahāprabhu's mind wandered in ecstatic love of Kṛṣṇa. He immediately stood up and said,"Chant! Chant!" Then He Himself began to dance.





TEXT 224





bhaṭṭācārya, sei vipra 'kṛṣṇa-nāma' gāya



nācite nācite pathe prabhu cali' yāya



SYNONYMS



*bhaṭṭācārya*-Bhaṭṭācārya; *sei vipra*-that brāhmaṇa; *kṛṣṇa*-nāma gāya-chant the holy name of Kṛṣṇa; *nācite nācite*-dancing and dancing; *pathe*-on the road; *prabhu*-Śrī Caitanya Mahāprabhu; *cali' yāya*-goes forward.



TRANSLATION



Being thus ordered by the Lord, both Balabhadra Bhaṭṭācārya and the brāhmaṇa began to chant the holy name of Kṛṣṇa. Then the Lord, dancing and dancing, proceeded along the path.





TEXT 225





prabhura premāveśa dekhi' brāhmaṇa--vismita



prabhura rakṣā lāgi' vipra ha-ilā cintita



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *prema-āveśa*-ecstatic love; *dekhi'*-seeing; *brāhmaṇa*-the brāhmaṇa; *vismita*-astonished; *prabhura*-of Śrī Caitanya Mahāprabhu; *rakṣā lāgi'*-for the protection; *vipra*-the brāhmaṇa; *ha*-ilā-became; *cintita*-very anxious.



TRANSLATION



The brāhmaṇa was astounded to see the symptoms of ecstatic love exhibited by Śrī Caitanya Mahāprabhu. He then became anxious to give the Lord protection.





TEXT 226





nīlācale chilā yaiche premāveśa mana



vṛndāvana yāite pathe haila śata-guṇa



SYNONYMS



*nīlācale*-at Jagannātha Purī; *chilā*-was; *yaiche*-as; *prema-āveśa mana*-always in a mentality of ecstatic love; *vṛndāvana*-to Vṛndāvana; *yāite*-going; *pathe*-on the road; *haila*-became; *śata-guṇa*-one hundred times.



TRANSLATION



Śrī Caitanya Mahāprabhu's mind was absorbed in ecstatic love at Jagannātha Purī, but when He passed along the road on the way to Vṛndāvana, that love increased a hundred times.





TEXT 227





sahasra-guṇa prema bāḍe mathurā daraśane



lakṣa-guṇa prema bāḍe, bhramena yabe vane



SYNONYMS



*sahasra-guṇa*-one thousand times; *prema*-love; *bāḍe*-increased; *mathurā*-Mathurā; *daraśane*-upon seeing; *lakṣa-guṇa*-a hundred thousand times; *prema bāḍe*-love increases; *bhramena*-wanders; *yabe*-when; *vane*-in the forests of Vṛndāvana.



TRANSLATION



The Lord's ecstatic love increased a thousand times when He visited Mathurā, but it increased a hundred thousand times when He wandered in the forests of Vṛndāvana.





TEXTS 228-229





anya-deśa prema uchale 'vṛndāvana'-nāme



sākṣāt bhramaye ebe sei vṛndāvane



preme garagara mana rātri-divase



snāna-bhikṣādi-nirvāha karena abhyāse



SYNONYMS



*anya-deśa*-in other countries; *prema*-love; *uchale*-increases; *vṛndāvana-nāme*-by the name of Vṛndāvana; *sākṣāt*-directly; *bhramaye*-travels; *ebe*-now; *sei vṛndāvane*-in that Vṛndāvana; *preme*-in ecstatic love; *garagara*-faltering; *mana*-mind; *rātri*-divase-day and night; *snāna*-bhikṣā-ādi-bathing and accepting food; *nirvāha*-accomplishing; *karena*-does; *abhyāse*-by habit.



TRANSLATION



When Śrī Caitanya Mahāprabhu was elsewhere, the very name of Vṛndāvana was sufficient to increase His ecstatic love. Now, when He was actually traveling in the Vṛndāvana forest, His mind was absorbed in great ecstatic love day and night. He ate and bathed simply out of habit.





TEXT 230





ei-mata prema--yāvat bhramila 'bāra' vana



ekatra likhiluṅ, sarvatra nā yāya varṇana



SYNONYMS



*ei-mata*-in this way; *prema*-ecstatic love; *yāvat*-so long; *bhramila*-He traveled; *bāra vana*-through the twelve forests of Vṛndāvana; *ekatra*-in one place; *likhiluṅ*-I have written; *sarvatra*-everywhere; *nā yāya varṇana*-cannot be described.



TRANSLATION



Thus I have written a description of the ecstatic love Lord Caitanya manifested while He walked through the twelve forests of Vṛndāvana. To describe it all would be impossible.





TEXT 231





vṛndāvane haila prabhura yateka premera vikāra



koṭi-granthe 'ananta' likhena tāhāra vistāra



SYNONYMS



*vṛndāvane*-in Vṛndāvana; *haila*-there were; *prabhura*-of Śrī Caitanya Mahāprabhu; *yateka*-as many; *premera vikāra*-transformations of ecstasy; *koṭi-granthe*-in millions of books; *ananta*-Lord Ananta; *likhena*-writes; *tāhāra*-of them; *vistāra*-elaboration.



TRANSLATION



Lord Ananta writes millions of books elaborately describing the transformations of ecstatic love experienced by Śrī Caitanya Mahāprabhu in Vṛndāvana.





TEXT 232





tabu likhibāre nāre tāra eka kaṇa



uddeśa karite kari dig-daraśana



SYNONYMS



*tabu*-yet; *likhibāre*-to write; *nāre*-is not able; *tāra*-of that; *eka*-one; *kaṇa*-fragment; *uddeśa*-indication; *karite*-to make; *kari*-I perform; *dik*-daraśana-pointing out the direction.



TRANSLATION



Since Lord Ananta Himself cannot describe even a fragment of these pastimes, I am simply pointing out the direction.





TEXT 233





jagat bhāsila caitanya-līlāra pāthāre



yāṅra yata śakti tata pāthāre sāṅtāre



SYNONYMS



*jagat*-the whole world; *bhāsila*-floated; *caitanya-līlāra*-of the pastimes of Śrī Caitanya Mahāprabhu; *pāthāre*-in the inundation; *yāṅra*-of whom; *yata*-as much; *śakti*-power; *tata*-that much; *pāthāre*-in the inundation; *sāṅtāre*-swims.



TRANSLATION



The whole world became merged in the inundation of the pastimes of Śrī Caitanya Mahāprabhu. One can swim in that water to the extent that he has the strength.





TEXT 234





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Seventeenth Chapter, describing the Lord's traveling to Vṛndāvana.





Chapter 18



Lord Śrī Caitanya Mahāprabhu's Visit to Śrī Vṛndāvana



The following summary of the Eighteenth Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. In the village of Āriṭ-grāma, Śrī Caitanya Mahāprabhu discovered the transcendental lakes known as Rādhā-kuṇḍa and Śyāma-kuṇḍa. He then saw the Deity Harideva at Govardhana Village. Śrī Caitanya Mahāprabhu had no desire to climb Govardhana Hill because the hill is worshiped as Kṛṣṇa. The Gopāla Deity could understand the mind of Śrī Caitanya Mahāprabhu; therefore on the plea of being attacked by Muslims, Gopāla transferred Himself to the village of Gāṅṭhuli-grāma. Śrī Caitanya Mahāprabhu then went to Gāṅṭhuli-grāma to see Lord Gopāla. Some years later, Lord Gopāla also went to Mathurā to the temple of Viṭhṭhaleśvara and stayed there for one month just to give an audience to Śrīla Rūpa Gosvāmī.



After visiting Nandīśvara, Pāvana-sarovara, Śeṣaśāyī, Khelā-tīrtha, Bhāṇḍīravana, Bhadravana, Lohavana and Mahāvana, Śrī Caitanya Mahāprabhu went to Gokula and then finally returned to Mathurā. Seeing a great crowd in Mathurā, He moved His residence near Akrūra-ghāṭa, and from there He went every day to Vṛndāvana to see Kālīya-hrada, Dvādaśāditya-ghāṭa, Keśī-ghāṭa, Rāsa-sthalī, Cīra-ghāṭa and Āmli-talā. At Kālīya Lake, many people mistook a fisherman for Kṛṣṇa. When some respectable people came to see Śrī Caitanya Mahāprabhu, they expressed their opinion that when one takes sannyāsa, he becomes Nārāyaṇa. Their mistake was corrected by the Lord. In this way, their Kṛṣṇa consciousness was awakened, and they could understand that a sannyāsī is simply a living entity and not the Supreme personality of Godhead.



When Śrī Caitanya Mahāprabhu took His bath at Akrūra-ghāṭa, He submerged Himself in the water for a long time. Balabhadra Bhaṭṭācārya decided to take Śrī Caitanya Mahāprabhu to Prayāga after visiting the holy place known as Sorokṣetra. While stopping near a village on the way to Prayāga, Śrī Caitanya Mahāprabhu fainted in ecstatic love. Some Pāṭhāna soldiers who were passing through saw Śrī Caitanya Mahāprabhu and falsely concluded that the Lord's associates, Balabhadra Bhaṭṭācārya and others, had killed the Lord with a poison named dhuturā and were taking His wealth. Thus the soldiers arrested them. However, when Śrī Caitanya Mahāprabhu regained His senses, His associates were released. He talked with a person who was supposed to be a holy man in the party. From the Koran, Śrī Caitanya Mahāprabhu established devotional service to Kṛṣṇa. Thus the leader of the soldiers, named Vijalī Khān, surrendered to Śrī Caitanya Mahāprabhu, and he and his party became devotees of Lord Kṛṣṇa. The same village today is known as the village of Pāṭhāna Vaiṣṇavas. After bathing in the Ganges at Soro, Śrī Caitanya Mahāprabhu arrived at Prayāga at the confluence of three rivers-the Ganges, Yamunā and Sarasvatī.





TEXT 1





vṛndāvane sthira-carān



nandayan svāvalokanaiḥ



ātmānaṁ ca tad-ālokād



gaurāṅgaḥ parito 'bhramat



SYNONYMS



*vṛndāvane*-in Vṛndāvana; *sthira-carān*-to the living entities, both moving and not moving; *nandayan*-giving pleasure; *sva-avalokanaiḥ*-by His personal glances; *ātmānam*-to Himself; *ca*-also; *tat-ālokāt*-by seeing them; *gaurāṅgaḥ*-Śrī Caitanya Mahāprabhu; *paritaḥ*-all around; *abhramat*-traveled.



TRANSLATION



Śrī Caitanya Mahāprabhu traveled all over Vṛndāvana and pleased all living entities, moving and nonmoving, with His glances. The Lord took much personal pleasure in seeing everyone. In this way Lord Gaurāṅga traveled in Vṛndāvana.





TEXT 2





jaya jaya gauracandra jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *gauracandra*-to Lord Gauracandra (Śrī Caitanya Mahāprabhu); *jaya*-all glories; *nityānanda*-to Lord Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Śrī Advaita Gosāñi; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Caitanya.



TRANSLATION



All glories to Lord Gauracandra! All glories to Nityānanda Prabhu! All glories to Advaita Prabhu! And all glories to the devotees of Lord Caitanya headed by Śrīvāsa Ṭhākura!





TEXT 3





ei-mata mahāprabhu nācite nācite



'āriṭ'-grāme āsi' 'bāhya' haila ācambite



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *nācite nācite*-dancing and dancing; *āriṭ-grāme*-in the village known as Āriṭ-grāma; *āsi,*-coming; *bāhya*-sense perception; *haila*-there was; *ācambite*-suddenly.



TRANSLATION



Śrī Caitanya Mahāprabhu danced in ecstasy, but when He arrived at Āriṭgrāma, His sense perception was awakened.



PURPORT



Āriṭ-grāma is also called Ariṣṭa-grāma. Śrī Caitanya Mahāprabhu understood that in that village, Ariṣṭāsura was killed by Śrī Kṛṣṇa. While there, He inquired about Rādhā-kuṇḍa, but no one could tell Him where it was. The brāhmaṇa accompanying Him could also not ascertain its whereabouts. Śrī Caitanya Mahāprabhu could then understand that the holy places known as Rādhā-kuṇḍa and Śyāma-kuṇḍa were at that time lost to everyone's vision. He therefore discovered Rādhā-kuṇḍa and Śyāma-kuṇḍa, which were two reservoirs of water in two paddy fields. Although there was very little water, Śrī Caitanya Mahāprabhu was omniscient and could understand that formerly these two ponds were called Śrī Rādhā-kuṇḍa and Śyāma-kuṇḍa. In this way Rādhā-kuṇḍa and Śyāma-kuṇḍa were discovered.





TEXT 4





āriṭe rādhā-kuṇḍa-vārtā puche loka-sthāne



keha nāhi kahe, saṅgera brāhmaṇa nā jāne



SYNONYMS



*āriṭe*-in the village known as Āriṭ-grāma; *rādhā*-kuṇḍa-vārtā-news of Rādhākuṇḍa; *puche*-inquires; *loka*-sthāne-from the local people; *keha*-anyone; *nāhi*-not; *kahe*-could say; *saṅgera*-the companion; *brāhmaṇa*-brāhmaṇa; *nā jāne*-does not know.



TRANSLATION



Śrī Caitanya Mahāprabhu asked the local people,"Where is Rādhā-kunda?" No one could inform Him, and the brāhmaṇa accompanying Him did not know either.





TEXT 5





tīrtha 'lupta' jāni' prabhu sarvajña bhagavān



dui dhānya-kṣetre alpa-jale kailā snāna



SYNONYMS



*tīrtha*-holy place; *lupta*-lost; *jāni'*-knowing; *prabhu*-Śrī Caitanya Mahāprabhu; *sarva*-jña-omniscient; *bhagavān*-the Supreme Personality of Godhead; *dui*-two; *dhānya-kṣetre*-in paddy fields; *alpa-jale*-in not very deep water; *kailā snāna*-took a bath.



TRANSLATION



The Lord then understood that the holy place called Rādhā-kuṇḍa was no longer visible. However, being the omniscient Supreme Personality of Godhead, He discovered Rādhā-kuṇḍa and Śyāma-kuṇḍa in two paddy fields. There was only a little water, but He took His bath there.





TEXT 6





dekhi' saba grāmya-lokera vismaya haila mana



preme prabhu kare rādhā-kuṇḍera stavana



SYNONYMS



*dekhi'*-seeing; *saba grāmya-lokera*-of all the people of the village; *vismaya haila*-became astonished; *mana*-the minds; *preme*-in ecstatic love; *prabhu*-Śrī Caitanya Mahāprabhu; *kare*-does; *rādhā-kuṇḍera*-of Rādhā-kuṇḍa; *stavana*-prayers.



TRANSLATION



When the people of the village saw Śrī Caitanya Mahāprabhu taking His bath in those two ponds in the middle of the paddy fields, they were very astonished. The Lord then offered His prayers to Śrī Rādhā-kuṇḍa.





TEXT 7





saba gopī haite rādhā kṛṣṇera preyasī



taiche rādhā-kuṇḍa priya 'priyāra sarasi'



SYNONYMS



*saba*-all; *gopī*-the gopīs; *haite*-from; *rādhā*-Rādhārāṇī; *kṛṣṇera*-of Lord Kṛṣṇa; *preyasī*-most beloved; *taiche*-similarly; *rādhā*-kuṇḍa-Rādhā-kuṇḍa; *priya*-very dear; *priyāra sarasī*-the lake of the most beloved Rādhārāṇī.



TRANSLATION



"Of all the gopīs, Rādhārāṇī is the dearmost. Similarly, the lake known as Rādhā-kuṇḍa is very dear to the Lord because it is very dear to Śrīmatī Rādhārāṇī.





TEXT 8





yathā rādhā priyā viṣṇos



tasyāḥ kuṇḍaṁ priyaṁ tathā



sarva-gopīṣu saivaikā



viṣṇor atyanta-vallabhā



SYNONYMS



*yathā*-as; rādhā-Śrīmatī Rādhārāṇī; *priyā*-beloved; *viṣṇoḥ*-of Lord Kṛṣṇa; *tasyāḥ*-Her; *kuṇḍam*-lake; *priyam*-very dear; *tathā*-similarly; *sarva*-gopīṣu-among all the gopīs; *sā*-She; *eva*-certainly; *ekā*-alone; *viṣṇoḥ*-of Lord Kṛṣṇa; *atyanta*-very much; *vallabhā*-dear.



TRANSLATION



" 'Śrīmatī Rādhārāṇī is most dear to Lord Kṛṣṇa, and Her lake known as Rādhā-kuṇḍa is also very dear to Him. Of all the gopīs, Śrīmatī Rādhārāṇī is certainly the most beloved.'



PURPORT



This is a verse from the *Padma Purāṇa*.





TEXT 9





yei kuṇḍe nitya kṛṣṇa rādhikāra saṅge



jale jala-keli kare, tīre rāsa-raṅge



SYNONYMS



*yei kuṇḍe*-in which lake; *nitya*-daily; *kṛṣṇa*-Lord Kṛṣṇa; *rādhikāra saṅge*-accompanied by Śrīmatī Rādhārāṇī; *jale*-in the water; *jala*-keli-sporting in the water; *kare*-performs; *tīre*-on the bank; *rāsa*-raṅge-His rāsa dance.



TRANSLATION



"In that lake, Lord Kṛṣṇa and Śrīmatī Rādhārāṇī used to sport daily in the water and have a rāsa dance on the bank.





TEXT 10





sei kuṇḍe yei eka-bāra kare snāna



tāṅre rādhā-sama 'prema' kṛṣṇa kare dāna



SYNONYMS



*sei kuṇḍe*-in that lake; *yei*-anyone who; *eka*-bāra-once; *kare snāna*-takes a bath; *tāṅre*-unto him; *rādhā*-sama-like Śrīmatī Rādhārāṇī; *prema*-ecstatic love; *kṛṣṇa*-Lord Kṛṣṇa; *kare dāna*-gives as charity.



TRANSLATION



"Indeed, Lord Kṛṣṇa gives ecstatic love like that of Śrīmatī Rādhārāṇī to whoever bathes in that lake even once in his life.





TEXT 11





kuṇḍera 'mādhurī'--yena rādhāra 'madhurimā'



kuṇḍera 'mahimā'--yena rādhāra 'mahimā'



SYNONYMS



*kuṇḍera*-of the lake; *mādhurī*-sweetness; *yena*-as if; *rādhāra*-of Śrīmatī Rādhārāṇī; *madhurimā*-sweetness; *kuṇḍera*-of the lake; *mahimā*-glories; *yena*-as if; *rādhāra*-of Śrīmatī Rādhārāṇī; *mahimā*-glories.



TRANSLATION



"The attraction of Rādhā-kuṇḍa is as sweet as that of Śrīmatī Rādhārāṇī. Similarly, the glories of the kuṇḍa [lake] are as glorious as Śrīmatī Rādhārāṇī.





TEXT 12





śrī-rādheva hares tadīya-sarasī preṣṭhādbhutaiḥ svair guṇair



yasyāṁ śrī-yuta-mādhavendur aniśaṁ prītyā tayā krīḍati



premāsmin bata rādhikeva labhate yasyāṁ sakṛt snāna-kṛt



tasyā vai mahimā tathā madhurimā kenāstu varṇyaḥ kṣitau



SYNONYMS



*śrī*-rādhā-Śrīmatī Rādhārāṇī; *iva*-like; *hareḥ*-of Kṛṣṇa; *tadīya*-Her; *sarasī*-lake; *preṣṭhā*-very dear; *adbhutaiḥ*-by wonderful; *svaiḥ*-own; *guṇaiḥ*-transcendental qualities; *yasyām*-in which; *śrī*-yuta-all-opulent; *mādhava*-Śrī Kṛṣṇa; *induḥ*-like the moon; *aniśam*-incessantly; *prītyā*-with great affection; *tayā*-in association with Śrīmatī Rādhārāṇī; *krīḍati*-performs pastimes; *premā*-love; *asmin*-for Lord Kṛṣṇa; *bata*-certainly; *rādhikā iva*-exactly like Śrīmatī Rādhārāṇī; *labhate*-obtains; *yasyām*-in which; *sakṛt*-once; *snāna-kṛt*-one who takes a bath; *tasyāḥ*-of the lake; *vai*-certainly; *mahimā*-glories; *tathā*-as well as; *madhurimā*-sweetness; *kena*-by whom; *astu*-can be; *varṇyaḥ*-described; *kṣitau*-on this earth.



TRANSLATION



" 'Because of its wonderful transcendental qualities, Rādhā-kuṇḍa is as dear to Kṛṣṇa as Śrīmatī Rādhārāṇī. It was in that lake that the all-opulent Lord Śrī Kṛṣṇa performed His pastimes with Śrīmatī Rādhārāṇī with great pleasure and transcendental bliss. Whoever bathes just once in Rādhā-kuṇḍa attains Śrīmatī Rādhārāṇī's loving attraction for Śrī Kṛṣṇa. Who within this world can describe the glories and sweetness of Śrī Rādhā-kuṇḍa?' "



PURPORT



This verse is found in the Govinda-līlāmṛta (7.102).





TEXT 13





ei-mata stuti kare premāviṣṭa hañā



tīre nṛtya kare kuṇḍa-līlā saṅariyā



SYNONYMS



*ei-mata*-in this way; *stuti kare*-offers prayers; *prema-āviṣṭa*-overwhelmed by ecstatic love; *hañā*-becoming; *tīre*-on the bank; *nṛtya kare*-dances; *kuṇḍa*-līlā-pastimes of Rādhā-kuṇḍa; *saṅariyā*-remembering.



TRANSLATION



Śrī Caitanya Mahāprabhu thus offered prayers to Rādhā-kuṇḍa. Overwhelmed by ecstatic love, He danced on the bank, remembering the pastimes Lord Kṛṣṇa performed on the bank of Rādhā-kuṇḍa.





TEXT 14





kuṇḍera mṛttikā lañā tilaka karila



bhaṭṭācārya-dvārā mṛttikā saṅge kari' laila



SYNONYMS



*kuṇḍera*-of the lake; *mṛttikā*-earth; *lañā*-taking; *tilaka karila*-formed tilaka; *bhaṭṭācārya*-dvārā-with the help of Balabhadra Bhaṭṭācārya; *mṛttikā*-earth; *saṅge*-along; *kari'*-making; *laila*-took.



TRANSLATION



Śrī Caitanya Mahāprabhu then marked His body with tilaka made from the mud of Rādhā-kuṇḍa, and with the help of Balabhadra Bhaṭṭācārya, He collected some of the mud and took it with Him.





TEXT 15





tabe cali' āilā prabhu 'sumanaḥ-sarovara'



tāhāṅ 'govardhana' dekhi' ha-ilā vihvala



SYNONYMS



*tabe*-thereafter; *cali'*-traveling; *āilā*-came; *prabhu*-Śrī Caitanya Mahāprabhu; *sumanaḥ-sarovara*-to the lake known as Sumanaḥ; *tāhāṅ*-there; *govardhana*-Govardhana Hill; *dekhi'*-seeing; *ha*-ilā vihvala-became overwhelmed.



TRANSLATION



From Rādhā-kuṇḍa, Śrī Caitanya Mahāprabhu went to Sumanaḥ Lake. When He saw Govardhana Hill from there, He was overwhelmed by joy.





TEXT 16





govardhana dekhi' prabhu ha-ilā daṇḍavat



'eka śilā' āliṅgiyā ha-ilā unmatta



SYNONYMS



*govardhana dekhi'*-seeing Govardhana Hill; *prabhu*-Śrī Caitanya Mahāprabhu; *ha*-ilā daṇḍavat-offered obeisances like a straight rod; *eka śilā*-one piece of stone; *āliṅgiyā*-embracing; *ha*-ilā-became; *unmatta*-maddened.



TRANSLATION



When the Lord saw Govardhana Hill, He immediately offered obeisances, falling down on the ground like a rod. He embraced one piece of rock from Govardhana Hill and became mad.





TEXT 17





preme matta cali' āilā govardhana-grāma



'harideva' dekhi' tāhāṅ ha-ilā praṇāma



SYNONYMS



*preme*-in ecstatic love; *matta*-maddened; *cali'*-proceeding; *āilā*-came; *govardhana-grāma*-to the village known as Govardhana; *hari-deva*-the Deity named Harideva installed there; *dekhi'*-seeing; *tāhāṅ*-there; *ha*-ilā praṇāma-offered obeisances.



TRANSLATION



Mad with ecstatic love, the Lord came to the village known as Govardhana. It was there that He saw the Deity Harideva and offered His obeisances unto Him.





TEXT 18





'mathurā'-padmera paścima-dale yāṅra vāsa



'harideva' nārāyaṇa--ādi parakāśa



SYNONYMS



*mathurā-padmera*-of the lotus flower of Mathurā; *paścima*-dale-on the western petal; *yāṅra*-whose; *vāsa*-residence; *hari-deva*-Lord Harideva; *nārāyaṇa*-incarnation of Nārāyaṇa; *ādi*-original; *parakāśa*-manifestation.



TRANSLATION



Harideva is an incarnation of Nārāyaṇa, and His residence is on the western petal of the lotus of Mathurā.





TEXT 19





harideva-āge nāce preme matta hañā



saba loka dekhite āila āścarya śuniyā



SYNONYMS



*hari-deva-āge*-in front of Harideva; *nāce*-dances; *preme*-in ecstatic love; *matta hañā*-becoming maddened; *saba loka*-all the people; *dekhite*-to see; *āila*-came; *āścarya*-wonderful; *śuniyā*-hearing.



TRANSLATION



Mad with ecstatic love, Śrī Caitanya Mahāprabhu began to dance before the Harideva Deity. Hearing of the Lord's wonderful activities, all the people came to see Him.





TEXT 20





prabhu-prema-saundarya dekhi' loke camatkāra



haridevera bhṛtya prabhura karila satkāra



SYNONYMS



*prabhu*-of Śrī Caitanya Mahāprabhu; *prema*-saundarya-ecstatic love and beauty; *dekhi'*-seeing; *loke*-people; *camatkāra*-astonished; *hari-devera*-of Lord Harideva; *bhṛtya*-servants; *prabhura*-of Śrī Caitanya Mahāprabhu; *karila satkāra*-offered a good reception.



TRANSLATION



The people were astonished when they saw Śrī Caitanya Mahāprabhu's ecstatic love and personal beauty. The priests who served the Harideva Deity offered the Lord a good reception.





TEXT 21





bhaṭṭācārya 'brahma-kuṇḍe' pāka yāñā kaila



brahma-kuṇḍe snāna kari' prabhu bhikṣā kaila



SYNONYMS



*bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *brahma*-kuṇḍe-at the lake called Brahma-kuṇḍa; *pāka*-cooking; *yāñā*-going there; *kaila*-peformed; *brahma*-kuṇḍe-at Brahma-kuṇḍa; *snāna kari'*-taking a bath; *prabhu*-Śrī Caitanya Mahāprabhu; *bhikṣā kaila*-accepted lunch.



TRANSLATION



At Brahma-kuṇḍa, Bhaṭṭācārya cooked food, and the Lord, after taking His bath at Brahma-kuṇḍa, accepted His lunch.





TEXT 22





se-rātri rahilā haridevera maṇḍire



rātre mahāprabhu kare manete vicāre



SYNONYMS



*se-rātri*-that night; *rahilā*-remained; *hari-devera*-of Harideva; *mandire*-in the temple; *rātre*-at night; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kare*-does; *manete*-in the mind; *vicāre*-consideration.



TRANSLATION



That night the Lord stayed at the temple of Harideva, and during the night He began to reflect.





TEXT 23





'govardhana-upare āmi kabhu nā caḍiba



gopāla-rāyera daraśana kemane pāiba?'



SYNONYMS



*govardhana*-upare-upon the hill known as Govardhana; *āmi*-I; *kabhu*-at any time; *nā*-not; *caḍiba*-shall climb; *gopāla-rāyera*-of Lord Gopāla; *daraśana*-visit; *kemane*-how; *pāiba*-I shall get.



TRANSLATION



Śrī Caitanya Mahāprabhu thought, "Since I shall not at any time climb Govardhana Hill, how shall I be able to see Gopāla Rāya?"





TEXT 24





eta mane kari' prabhu mauna kari' rahilā



jāniyā gopāla kichu bhaṅgī uṭhāilā



SYNONYMS



*eta*-so much; *mane kari'*-considering within the mind; *prabhu*-Śrī Caitanya Mahāprabhu; *mauna*-silent; *kari'*-becoming; *rahilā*-remained; *jāniyā*-knowing; *gopāla*-the Deity Gopāla; *kichu*-some; *bhaṅgī*-tricks; *uṭhāilā*-raised.



TRANSLATION



Thinking in this way, the Lord remained silent, and Lord Gopāla, knowing His contemplation, played a trick.





TEXT 25





anārurukṣave śailaṁ



svasmai bhaktābhimānine



avaruhya gireḥ kṛṣṇo



gaurāya svam adarśayat



SYNONYMS



*anārurukṣave*-who was unwilling to climb up; *śailam*-the mountain; *svasmai*-unto Himself; *bhakta*-abhimānine-considering Himself a devotee of Lord Kṛṣṇa; *avaruhya*-getting down; *gireḥ*-from the hill; *kṛṣṇaḥ*-Lord Kṛṣṇa; *gaurāya*-unto Śrī Caitanya Mahāprabhu; *svam*-Himself; *adarśayat*-showed.



TRANSLATION



Coming down from Govardhana Hill, Lord Gopāla granted an interview to Lord Śrī Caitanya Mahāprabhu, who was unwilling to climb the hill, thinking Himself a devotee of Lord Kṛṣṇa.





TEXT 26





'annakūṭa'-nāme grāme gopālera sthiti



rāja-puta-lokera sei grāme vasati



SYNONYMS



*annakūṭa-nāme*-by the name Annakūṭa; *grāme*-in the village; *gopālera*-of Gopāla; *sthiti*-residence; *rāja-puta-lokera*-of people from Rajasthan; *sei grāme*-in that village; *vasati*-habitation.



TRANSLATION



Gopāla stayed in a village called Annakūṭa-grāma on Govardhana Hill. The villagers who lived in that village were mainly from Rajasthan.



PURPORT



The village named Annakūṭa-grāma is referred to in Bhakti-ratnākara (Fifth Wave):





gopa-gopī bhuñjāyena kautuka apāra

ei hetu 'āniyora' nāma se ihāra



annakūṭa-sthāna ei dekha śrīnivāsa

e-sthāna darśane haya pūrṇa abhilāṣa



"It is here that all the gopīs and the gopas enjoyed wonderful pastimes with Śrī Kṛṣṇa. Therefore this place is also called Āniyora. The Annakūṭa ceremony was celebrated here. O Śrīnivāsa, whoever sees this place has all his desires fulfilled." It is also stated:





kuṇḍera nikaṭa dekha niviḍa-kānana

ethāi 'gopāla' chilā hañā saṅgopana



"Look at the dense forest near the kuṇḍa. It was there that Gopāla was concealed." Also, the Stavāvalī (8.75) by Raghunātha dāsa Gosvāmī states:





vrajendra-varyārpita-bhogam uccair

dhṛtvā bṛhat-kāyam aghārir utkaḥ

vareṇa rādhāṁ chalayan vibhuṅkte

yatrānna-kūṭaṁ tad ahaṁ prapadye





TEXT 27





eka-jana āsi' rātre grāmīke balila



'tomāra grāma mārite turuka-dhārī sājila



SYNONYMS



*eka-jana*-one person; *āsi'*-coming; *rātre*-at night; *grāmīke*-to the inhabitants of the village; *balila*-said; *tomāra*-your; *grāma*-village; *mārite*-to attack; *turuka*-dhārī-Turkish Mohammedan soldiers; *sājila*-are prepared.



TRANSLATION



One person who came to the village informed the inhabitants, "The Turkish soldiers are now preparing to attack your village.





TEXT 28





āji rātrye palāha, nā rahiha eka-jana



ṭhākura lañā bhāga', āsibe kāli yavana'



SYNONYMS



*āji rātrye*-this night; *palāha*-go away; *nā rahiha*-do not remain; *eka-jana*-one person; *ṭhākura*-the Deity; *lañā*-taking; *bhāga'*-go away; *āsibe*-will come; *kāli*-tomorrow; *yavana*-the Mohammedan soldiers.



TRANSLATION



"Flee this village tonight, and do not allow one person to remain. Take the Deity with you and leave, for the Mohammedan soldiers will come tomorrow."





TEXT 29





śuniyā grāmera loka cintita ha-ila



prathame gopāla lañā gāṅṭhuli-grāme khuila



SYNONYMS



*śuniyā*-hearing; *grāmera loka*-all the people in the village; *cintita ha*-ila-became very anxious; *prathame*-first; *gopāla lañā*-taking Gopāla; *gāṅṭhuli-grāme*-in the village known as Gāṅṭhuli; *khuila*-kept Him hidden.



TRANSLATION



Hearing this, all the villagers became very anxious. They first took Gopāla and moved Him to a village known as Gāṅṭhuli.





TEXT 30





vipra-gṛhe gopālera nibhṛte sevana



grāma ujāḍa haila, palāila sarva-jana



SYNONYMS



*vipra-gṛhe*-in the house of a brāhmaṇa; *gopālera*-of Lord Gopāla; *nibhṛte*-very secretly; *sevana*-worship; *grāma*-the village; *ujāḍa haila*-became deserted; *palāila*-fled; *sarva-jana*-all the people.



TRANSLATION



The Gopāla Deity was kept in the house of a brāhmaṇa, and His worship was conducted secretly. Everyone fled, and thus the village of Annakūṭa was deserted.





TEXT 31





aiche mleccha-bhaye gopāla bhāge bāre-bāre



mandira chāḍi' kuñje rahe, kibā grāmāntare



SYNONYMS



*aiche*-in that way; *mleccha*-bhaye-because of fear of the Mohammedans; *gopāla*-the Deity of Gopāla Rāya; *bhāge*-runs away; *bāre*-bāre-again and again; *mandira chāḍi'*-giving up the temple; *kuñje*-in the bush; *rahe*-remains; *kibā*-or; *grāma-antare*-in a different village.



TRANSLATION



Due to fear of the Mohammedans, the Gopāla Deity was moved from one place to another again and again. Thus giving up His temple, Lord Gopāla would sometimes live in a bush and sometimes in one village after another.





TEXT 32





prātaḥ-kāle prabhu 'mānasa-gaṅgā'ya kari' snāna



govardhana-parikramāya karilā prayāṇa



SYNONYMS



*prātaḥ-kāle*-in the morning; *prabhu*-Śrī Caitanya Mahāprabhu; *mānasa-gaṅgāya*-in the lake named Mānasa-gaṅgā; *kari'*-performing; *snāna*-bathing; *govardhana*-Govardhana Hill; *parikramāya*-in circumambulating; *karilā*-did; *prayāṇa*-starting.



TRANSLATION



In the morning, Śrī Caitanya Mahāprabhu took His bath in a lake called Mānasa-gaṅgā. He then circumambulated Govardhana Hill.





TEXT 33





govardhana dekhi' prabhu premāviṣṭa hañā



nācite nācite calilā śloka paḍiyā



SYNONYMS



*govardhana dekhi'*-seeing Govardhana Hill; *prabhu*-Śrī Caitanya Mahāprabhu; *prema-āviṣṭa hañā*-becoming ecstatic in love; *nācite nācite*-dancing and dancing; *calilā*-departed; *śloka paḍiyā*-reciting the following verse.



TRANSLATION



Just by seeing Govardhana Hill, Śrī Caitanya Mahāprabhu became ecstatic with love of Kṛṣṇa. While dancing and dancing, He recited the following verse.





TEXT 34





hantāyam adrir abalā haridāsa-varyo



yad rāma-kṛṣṇa-caraṇa-sparaśa-pramodaḥ



mānaṁ tanoti saha-go-gaṇayos tayor yat



pānīya-sūyavasa-kandara-kanda-mūlaiḥ



SYNONYMS



*hanta*-oh; *ayam*-this; *adriḥ*-hill; *abalāḥ*-O friends; *haridāsa-varyaḥ*-the best among the servants of the Lord; *yat*-because; *rāma-kṛṣṇa-caraṇa*-of the lotus feet of Lord Kṛṣṇa and Balarāma; *sparaśa*-by the touch; *pramodaḥ*-jubilant; *mānam*-respects; *tanoti*-offers; *saha*-with; *go*-gaṇayoḥ-cows, calves and cowherd boys; *tayoḥ*-to Them (Śrī Kṛṣṇa and Balarāma); *yat*-because; *pānīya*-drinking water; *sūyavasa*-very soft grass; *kandara*-caves; *kanda-mūlaiḥ*-and by roots.



TRANSLATION



"Of all the devotees, this Govardhana Hill is the best! O My friends, this hill supplies Kṛṣṇa and Balarāma, as well as Their calves, cows and cowherd friends, with all kinds of necessities-water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respect to the Lord. Being touched by the lotus feet of Kṛṣṇa and Balarāma, Govardhana Hill appears very jubilant. "



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.21.18). It was spoken by the gopīs when Lord Kṛṣṇa and Balarāma entered the forest in the autumn. The gopīs spoke among themselves and glorified Kṛṣṇa and Balarāma for Their pastimes.





TEXT 35





'govinda-kuṇḍādi' tīrthe prabhu kailā snāna



tāhāṅ śunilā--gopāla gela gāṅṭhuli grāma



SYNONYMS



*govinda*-kuṇḍa-ādi-Govinda-kuṇḍa and others; *tīrthe*-in the holy places; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā snāna*-performed bathing; *tāhāṅ*-there; *śunilā*-heard; *gopāla*-the Gopāla Deity; *gela*-has gone; *gāṅṭhuli*-Gāṅṭhuli; *grāma*-to the village.



TRANSLATION



Śrī Caitanya Mahāprabhu then took His bath in a lake called Govinda-kuṇḍa, and while He was there, He heard that the Deity Gopāla had already gone to Gāṅṭhuli-grāma.





TEXT 36





sei grāme giyā kaila gopāla-daraśana



premāveśe prabhu kare kīrtana-nartana



SYNONYMS



*sei grāme*-to that village; *giyā*-going; *kaila*-performed; *gopāla*-daraśana-seeing Lord Gopāla; *prema-āveśe*-in ecstatic love; *prabhu*-Śrī Caitanya Mahāprabhu; *kare*-performs; *kīrtana*-nartana-chanting and dancing.



TRANSLATION



Śrī Caitanya Mahāprabhu then went to the village of Gāṅṭhuli-grāma and saw the Lord Gopāla Deity. Overwhelmed by ecstatic love, He began to chant and dance.





TEXT 37





gopālera saundarya dekhi' prabhura āveśa



ei śloka paḍi' nāce, haila dina-śeṣa



SYNONYMS



*gopālera*-of Gopāla; *saundarya*-beauty; *dekhi'*-seeing; *prabhura*-of Śrī Caitanya Mahāprabhu; *āveśa*-ecstasy; *ei śloka paḍi'*-reciting the following verse; *nāce*-dances; *haila*-there was; *dina-śeṣa*-the end of the day.



TRANSLATION



As soon as the Lord saw the beauty of the Gopāla Deity, He was immediately overwhelmed by ecstatic love, and He recited the following verse. He then chanted and danced until the day ended.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following information about Govinda-kuṇḍa. There is a village named Āniyora on Govardhana Hill, a little distance from the village of Paiṭhā. Govinda-kuṇḍa is situated near here, and there are two temples to Govinda and Baladeva there. According to some, Queen Padmāvatī excavated this lake. In the Bhakti-ratnākara (Fifth Wave), the following statement is found:





ei śrī-govinda-kuṇḍa-mahimā aneka

ethā indra kaila govindera abhiṣeka



"Govinda-kuṇḍa is exalted for its many spiritual activities. It was here that Indra was defeated by Lord Kṛṣṇa, and Indra offered his prayers and bathed Lord Govinda." In the book Stavāvalī (Vraja-vilāsa-stava 74) the following verse is found:





nīcaiḥ prauḍha-bhayāt svayaṁ surapatiḥ pādau vidhṛtyeha yaiḥ

svar-gaṅgā-salilaiś cakāra surabhi-dvārābhiṣekotsavam

govindasya navaṁ gavām adhipatā rājye sphuṭaṁ kautukāt

tair yat prādurabhūt sadā sphuratu tad govinda-kuṇḍaṁ dṛśoḥ



In the Mathurā-khaṇḍa it is also stated:





yatrābhiṣikto bhagavān

maghonā yadu-vairiṇā

govinda-kuṇḍaṁ taj-jātaṁ

snāna-mātreṇa mokṣadam



"Simply by bathing in Govinda-kuṇḍa, one is awarded liberation. This lake was produced when Bhagavān Śrī Kṛṣṇa was bathed by Lord Indra."





Gāṅṭhuli-grāma is situated near the two villages Bilachu and Gopāla-pura. According to hearsay, Rādhā and Kṛṣṇa first met here. In the Bhakti-ratnākara (Fifth Wave), it is stated: sakhī duṅha vastre gāṅṭhi dila saṅgopane. It is also stated: phāguyā laiyā keha gāṅṭhi khuli' dilā. For this reason the village is known as Gāṅṭhuli.





TEXT 38





vāmas tāmarasākṣasya



bhuja-daṇḍaḥ sa pātu vaḥ



krīḍā-kandukatāṁ yena



nīto govardhano giriḥ



SYNONYMS



*vāmaḥ*-the left; *tāmarasa-akṣasya*-of Kṛṣṇa, who has eyes like lotus petals; *bhuja*-daṇḍaḥ-arm; *saḥ*-that; *pātu*-let it protect; *vaḥ*-all of you; *krīḍā-kandukatām*-being like a toy; *yena*-by which; *nītaḥ*-attained; *govardhanaḥ*-named Govardhana; *giriḥ*-the hill.



TRANSLATION



Śrī Caitanya Mahāprabhu said, " 'May the left arm of Śrī Kṛṣṇa, whose eyes are like the petals of a lotus flower, always protect you. With His left arm He raised Govardhana Hill as if it were a toy.' "



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (2.1.62).





TEXT 39





ei-mata tina-dina gopāle dekhilā



caturtha-divase gopāla svamandire gelā



SYNONYMS



*ei-mata*-in this way; *tina-dina*-for three days; *gopāle*-Gopāla; *dekhilā*-saw; *caturtha*-divase-on the fourth day; *gopāla*-the Deity Gopāla; *sva-mandire*-in His own temple; *gelā*-returned.



TRANSLATION



Śrī Caitanya Mahāprabhu saw the Gopāla Deity for three days. On the fourth day, the Deity returned to His own temple.





TEXT 40





gopāla saṅge cali' āilā nṛtya-gīta kari



ānanda-kolāhale loka bale 'hari' 'hari'



SYNONYMS



*gopāla saṅge*-with Gopāla; *cali'*-walking; *āilā*-came; *nṛtya*-gīta kari-chanting and dancing; *ānanda-kolāhale*-in great jubilation; *loka*-people; *bale*-say; *hari hari*-Hari, Hari.



TRANSLATION



Caitanya Mahāprabhu walked with the Deity of Gopāla, and He chanted and danced. A large and jubilant crowd of people also chanted the transcendental name of Kṛṣṇa, "Hari! Hari!"





TEXT 41





gopāla mandire gelā, prabhu rahilā tale



prabhura vāñchā pūrṇa saba karila gopāle



SYNONYMS



*gopāla*-the Deity Gopāla; *mandire gelā*-returned to His temple; *prabhu*-Śrī Caitanya Mahāprabhu; *rahilā tale*-remain at the bottom; *prabhura*-of Śrī Caitanya Mahāprabhu; *vāñchā*-desires; *pūrṇa*-satisfied; *saba*-all; *karila*-made; *gopāle*-the Deity Gopāla.



TRANSLATION



The Deity Gopāla then returned to His own temple, and Śrī Caitanya Mahāprabhu remained at the bottom of the hill. Thus all the desires of Śrī Caitanya Mahāprabhu were satisfied by the Deity Gopāla.





TEXT 42





ei-mata gopālera karuṇa svabhāva



yei bhakta janera dekhite haya 'bhāva'



SYNONYMS



*ei-mata*-in this way; *gopālera*-of the Deity Gopāla; *karuṇa sva*-bhāva-kind behavior; *yei*-which; *bhakta janera*-of persons who are devotees; *dekhite*-to see; *haya*-there is; *bhāva*-ecstatic love.



TRANSLATION



This is the way of Lord Gopāla's kind behavior to His devotees. Seeing this, the devotees were overwhelmed by ecstatic love.





TEXT 43





dekhite utkaṇṭhā haya, nā caḍe govardhane



kona chale gopāla āsi' utare āpane



SYNONYMS



*dekhite*-to see; *utkaṇṭhā haya*-there was great anxiety; *nā caḍe*-does not go up; *govardhane*-on the hill known as Govardhana; *kona chale*-by some trick; *gopāla*-the Deity Gopāla; *āsi'*-coming; *utare*-descends; *āpane*-personally.



TRANSLATION



Śrī Caitanya Mahāprabhu was very anxious to see Gopāla, but He did not want to climb Govardhana Hill. Therefore by some trick the Deity Gopāla personally descended.





TEXT 44





kabhu kuñje rahe, kabhu rahe grāmāntare



sei bhakta, tāhāṅ āsi' dekhaye tāṅhāre



SYNONYMS



*kabhu*-sometimes; *kuñje*-in the bushes; *rahe*-remains; *kabhu*-sometimes; *rahe*-He stays; *grāma-antare*-in a different village; *sei bhakta*-that devotee; *tāhāṅ āsi'*-coming there; *dekhaye tāṅhāre*-sees Him.



TRANSLATION



In this way, giving some excuse, Gopāla sometimes remains in the bushes of the forest, and sometimes He stays in a village. One who is a devotee comes to see the Deity.





TEXT 45





parvate nā caḍe dui--rūpa-sanātana



ei-rūpe tāṅ-sabāre diyāchena daraśana



SYNONYMS



*parvate*-on the hill; *nā caḍe*-do not ascend; *dui*-two; *rūpa*-sanātana-Rūpa Gosvāmī and Sanātana Gosvāmī; *ei-rūpe*-in this way; *tāṅ*-sabāre-unto them; *diyāchena*-has given; *daraśana*-interview.



TRANSLATION



The two brothers Rūpa and Sanātana did not climb the hill. To them also Lord Gopāla granted an interview.





TEXT 46





vṛddha-kāle rūpa-gosāñi nā pāre yāite



vāñchā haila gopālera saundarya dekhite



SYNONYMS



*vṛddha-kāle*-in ripe old age; *rūpa*-gosāñi-Rūpa Gosvāmī; *nā pāre*-is not able; *yāite*-to go; *vāñchā haila*-there was a desire; *gopālera*-of Gopāla; *saundarya dekhite*-to see the beauty.



TRANSLATION



In ripe old age, Śrīla Rūpa Gosvāmī could not go there, but he had a desire to see the beauty of Gopāla.





TEXT 47





mleccha-bhaye āilā gopāla mathurā-nagare



eka-māsa rahila viṭhṭhaleśvara-ghare



SYNONYMS



*mleccha*-bhaye-because of fear of the Muslims; *āilā*-came; *gopāla*-the Deity Gopāla; *mathurā-nagare*-to the city of Mathurā; *eka-māsa*-one month; *rahila*-stayed; *viṭhṭhaleśvara-ghare*-in the temple of Viṭhṭhaleśvara.



TRANSLATION



Due to fear of the Mohammedans, Gopāla went to Mathurā, where He remained in the temple of Viṭhṭhaleśvara for one full month.



PURPORT



When the two brothers Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī went to Vṛndāvana, they decided to live there. Following Śrī Caitanya Mahāprabhu's example, they did not climb the hill because they considered it nondifferent from *Kṛṣṇa, the Supreme Personality of Godhead*. On some pretext, the Gopāla Deity granted Śrī Caitanya Mahāprabhu an audience beneath the hill, and Gopāla similarly favored Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī. During his ripe old age, when Rūpa Gosvāmī could not go to Govardhana Hill because of invalidity, Gopāla kindly went to Mathurā and remained at the temple of Viṭhṭhaleśvara for one month. It was then that Śrīla Rūpa Gosvāmī could see Gopāla's beauty to his heart's content.





TEXT 48





tabe rūpa gosāñi saba nija-gaṇa lañā



eka-māsa daraśana kailā mathurāya rahiyā



SYNONYMS



*tabe*-thereupon; rūpa gosāñi-Śrīla Rūpa Gosvāmī; *saba*-all; *nija*-gaṇa lañā-taking his associates with him; *eka-māsa*-for one month; *daraśana kailā*-saw the Deity; *mathurāya rahiyā*-staying at the city of Mathurā.



TRANSLATION



Śrīla Rūpa Gosvāmī and his associates stayed in Mathurā for one month and saw the Deity Gopāla.



PURPORT



The following description of the temple of Viṭhṭhaleśvara is given in Bhakti-ratnākara (Fifth Wave):





viṭhṭhalera sevā kṛṣṇa-caitanya-vigraha

tāhāra darśane haila parama āgraha



śrī-viṭhṭhalanātha--bhaṭṭa-vallabha-tanaya

karilā yateka prīti kahile nā haya



gāṭholi-grāme gopāla āilā 'chala' kari'

tāṅre dekhi' nṛtya-gīte magna gaurahari



śrī-dāsa-gosvāmī ādi parāmarśa kari'

śrī-viṭhṭhaleśvare kailā sevā-adhikārī



pitā śrī-vallabha-bhaṭṭa tāṅra adarśane

kata-dina mathurāya chilena nirjane



Śrī Vallabha Bhaṭṭa had two sons. The elder, Gopīnātha, was born in 1432 Śakābda Era, and the younger, Viṭhṭhalanātha, was born in 1437 and died in 1507. Viṭhṭhala had seven sons: Giridhara, Govinda, Bālakṛṣṇa, Gokuleśa, Raghunātha, Yadunātha and Ghanaśyāma. Viṭhṭhala completed many of his father's unfinished books, including his commentary on *Vedānta-sūtra*, the Subodhinī commentary on *Śrīmad-Bhāgavatam*, Vidvan-maṇḍana, Śṛṅgāra-rasa-maṇḍana and Nyāsādeśa-vivaraṇa. Śrī Caitanya Mahāprabhu went to Vṛndāvana before the birth of Viṭhṭhala. Śrīla Rūpa Gosvāmī was very old at the time Gopāla stayed at the house of Viṭhṭhalanātha.





TEXT 49





saṅge gopāla-bhaṭṭa, dāsa-raghunātha



raghunātha-bhaṭṭa-gosāñi, āra lokanātha



SYNONYMS



*saṅge*-with Rūpa Gosvāmī; *gopāla*-bhaṭṭa-Gopāla Bhaṭṭa; *dāsa*-raghunātha-Raghunātha dāsa Gosvāmī; *raghunātha*-bhaṭṭa-gosāñi-Raghunātha Bhaṭṭa Gosvāmī; *āra*-and; *lokanātha*-Lokanātha dāsa Gosvāmī.



TRANSLATION



When Rūpa Gosvāmī stayed at Mathurā, he was accompanied by Gopāla Bhaṭṭa Gosvāmī, Raghunātha dāsa Gosvāmī, Raghunātha Bhaṭṭa Gosvāmī and Lokanātha dāsa Gosvāmī.



PURPORT



Śrī Lokanātha Gosvāmī was a personal associate of Śrī Caitanya Mahāprabhu and a great devotee of the Lord. He was a resident of a village named Tālakhaḍi in the district of Yaśohara in Bengal. Previously he lived in Kācnāpāḍā. His father's name was Padmanābha, and his only younger brother was Pragalbha. Following the orders of Śrī Caitanya Mahāprabhu, Śrī Lokanātha went to Vṛndāvana to live. He established a temple named Gokulānanda. Śrīla Narottama dāsa Ṭhākura selected Lokanātha dāsa Gosvāmī to be his spiritual master, and he was his only disciple. Because Lokanātha dāsa Gosvāmī did not want his name mentioned in *Caitanya-caritāmṛta*, we do not often see it in this celebrated book. On the E.B.R. Railroad, the Yaśohara station is located in Bangladesh. From the railway station one has to go by bus to the village of Sonākhāli and from there to Khejurā. From there one has to walk, or, during the rainy season, go by boat to the village of Tālakhaḍi. In this village there are still descendants of Lokanātha Gosvāmī's younger brother.





TEXT 50





bhūgarbha-gosāñi, āra śrī-jīva-gosāñi



śrī-yādava-ācārya, āra govinda gosāñi



SYNONYMS



*bhūgarbha*-gosāñi-Bhūgarbha Gosāñi; *āra*-and; *śrī-jīva-gosāñi*-Śrī Jīva Gosvāmī; *śrī-yādava-ācārya*-Śrī Yādava Ācārya; *āra*-and; *govinda gosāñi*-Govinda Gosvāmī.



TRANSLATION



Bhūgarbha Gosvāmī, Śrī Jīva Gosvāmī, Śrī Yādava Ācārya and Govinda Gosvāmī also accompanied Śrīla Rūpa Gosvāmī.





TEXT 51





śrī-uddhava-dāsa, āra mādhava--dui-jana



śrī-gopāla-dāsa, āra dāsa-nārāyaṇa



SYNONYMS



*śrī-uddhava-dāsa*-Śrī Uddhava dāsa; *āra*-and; *mādhava*-Mādhava; *dui*-jana-two persons; *śrī-gopāla-dāsa*-Śrī Gopāla dāsa; *āra*-and; *dāsa*-nārāyaṇa-Nārāyaṇa dāsa.



TRANSLATION



He was also accompanied by Śrī Uddhava dāsa, Mādhava, Śrī Gopāla dāsa and Nārāyaṇa dāsa.





TEXT 52





'govinda' bhakta, āra vāṇī-kṛṣṇadāsa



puṇḍarīkākṣa, īśāna, āra laghu-haridāsa



SYNONYMS



*govinda*-Govinda; *bhakta*-a great devotee; *āra*-and; *vāṇī*-kṛṣṇadāsa-Vāṇī Kṛṣṇadāsa; *puṇḍarīkākṣa*-Puṇḍarīkākṣa; īśāna-Īśāna; *āra*-and; *laghu*-haridāsa-Laghu Haridāsa.



TRANSLATION



The great devotee Govinda, Vāṇī Kṛṣṇadāsa, Puṇḍarīkākṣa, Īśāna and Laghu Haridāsa also accompanied him.



PURPORT



Laghu Haridāsa should not be confused with Junior Haridāsa, who committed suicide at Prayāga. Generally a devotee is called Haridāsa, and consequently there are many Haridāsas. The chief was Ṭhākura Haridāsa. There was also a Madhyama Haridāsa.





In Bhakti-ratnākara (Sixth Wave), there is a list of many of the chief devotees who accompanied Śrīla Rūpa Gosvāmī.



gosvāmī gopāla-bhaṭṭa ati dayāmaya

bhūgarbha, śrī-lokanātha--guṇera ālaya



śrī-mādhava, śrī-paramānanda-bhaṭṭācārya

śrī-madhu-paṇḍita--yāṅra caritra āścarya



premī kṛṣṇadāsa kṛṣṇadāsa brahmacārī

yādava ācārya, nārāyaṇa kṛpāvān

śrī-puṇḍarīkākṣa-gosāñi, govinda, īśāna



śrī-govinda vāṇī-kṛṣṇadāsa aty-udāra

śrī-uddhava--madhye-madhye gauḍe gati yāṅra



dvija-haridāsa kṛṣṇadāsa kavirāja

śrī-gopāla-dāsa yāṅra alaukika kāya

śrī-gopāla, mādhavādi yateka vaiṣṇava



"The following Vaiṣṇavas were present with Śrīla Rūpa Gosvāmī: the merciful Gopāla Bhaṭṭa Gosvāmī; Bhūgarbha Gosvāmī; Śrī Lokanātha dāsa Gosvāmī, a reservoir of good qualities; Śrī Mādhava; Śrī Paramānanda Bhaṭṭācārya; Śrī Madhu Paṇḍita, whose characteristics are all wonderful; Premī Kṛṣṇadāsa; Kṛṣṇadāsa Brahmacārī; Yādava Ācārya; the merciful Nārāyaṇa; Śrī Puṇḍarīkākṣa Gosvāmī; Govinda; Īśāna; Śrī Govinda; the magnanimous Vāṇī Kṛṣṇadāsa; Śrī Uddhava, who occasionally visited Bengal; Dvija Haridāsa; Kṛṣṇadāsa Kavirāja; Śrī Gopāla dāsa, whose body is completely spiritual; Śrī Gopāla; Mādhava; and many others."





TEXT 53





ei saba mukhya-bhakta lañā nija-saṅge



śrī-gopāla daraśana kailā bahu-raṅge



SYNONYMS



*ei saba*-all these; *mukhya*-bhakta-chief devotees; *lañā nija*-saṅge-taking with him personally; *śrī*-gopāla daraśana-visiting Lord Gopāla; *kailā bahu*-raṅge-performed in great jubilation.



TRANSLATION



It was with great jubilation that Rūpa Gosvāmī visited Lord Gopāla accompanied by all these devotees.





TEXT 54





eka-māsa rahi' gopāla gelā nija-sthāne



śrī-rūpa-gosāñi āilā śrī-vṛndāvane



SYNONYMS



*eka*-māsa rahi'-staying for one month; *gopāla*-the Deity Gopāla; *gelā*-went; *nija-sthāne*-to His own place; *śrī-rūpa-gosāñi*-Śrī Rūpa Gosvāmī; *āilā*-came back; *śrī-vṛndāvane*-to Vṛndāvana.



TRANSLATION



After staying at Mathurā for one month, the Deity Gopāla returned to His own place, and Śrī Rūpa Gosvāmī returned to Vṛndāvana.





TEXT 55





prastāve kahiluṅ gopāla-kṛpāra ākhyāna



tabe mahāprabhu gelā 'śrī-kāmyavana'



SYNONYMS



*prastāve*-in the course of the story; *kahiluṅ*-I have stated; *gopāla-kṛpāra*-of the mercy of Gopāla; *ākhyāna*-description; *tabe*-after this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *gelā*-went; *śrī-kāmya-vana*-to Śrī Kāmyavana.



TRANSLATION



In the course of this story, I have given a description of Lord Gopāla's mercy. After seeing the Gopāla Deity, Śrī Caitanya Mahāprabhu went to Śrī Kāmyavana.



PURPORT



Kāmyavana is mentioned in the Ādi-varāha Purāṇa:





caturthaṁ kāmyaka-vanaṁ

vanānāṁ vanam uttamam

tatra gatvā naro devi

mama loke mahīyate



In the Bhakti-ratnākara (Fifth Wave) it is also said:





ei kāmyavane kṛṣṇa-līlā manohara

karibe darśana sthāna kuṇḍa bahutara

kāmyavane yata tīrtha lekhā nāhi tāra





TEXT 56





prabhura gamana-rīti pūrve ye likhila



sei-mata vṛndāvane tāvat dekhila



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *gamana*-rīti-method of touring; *pūrve*-formerly; *ye*-which; *likhila*-I have written; *sei*-mata-similarly; *vṛndāvane*-at Vṛndāvana; *tāvat dekhila*-saw all the places.



TRANSLATION



Śrī Caitanya Mahāprabhu's touring Vṛndāvana has been previously described. In the same ecstatic way, He traveled all over Vṛndāvana.





TEXT 57





tāhāṅ līlā-sthalī dekhi' gelā 'nandīśvara'



'nandīśvara' dekhi' preme ha-ilā vihvala



SYNONYMS



*tāhāṅ*-at Kāmyavana; *līlā-sthalī*-all the places of pastimes; *dekhi'*-visiting; *gelā nandīśvara*-went to Nandīśvara; *nandīśvara dekhi'*-while seeing Nandīśvara; *preme ha*-ilā vihvala-became overwhelmed by ecstatic love.



TRANSLATION



After visiting the places of Kṛṣṇa's pastimes at Kāmyavana, Śrī Caitanya Mahāprabhu went to Nandīśvara. While there, He was overwhelmed with ecstatic love.



PURPORT



Nandīśvara is the house of Mahārāja Nanda.





TEXT 58





'pāvanādi' saba kuṇḍe snāna kariyā



lokere puchila, parvata-upare yāñā



SYNONYMS



*pāvana-ādi*-Pāvana and others; *saba kuṇḍe*-in every lake; *snāna kariyā*-taking a bath; *lokere puchila*-inquired from persons there; *parvata*-upare yāñā-going up a hill.



TRANSLATION



Śrī Caitanya Mahāprabhu bathed in all the celebrated lakes, beginning with Lake Pāvana. Thereafter He climbed a hill and spoke to the people.



PURPORT



The Pāvana-sarovara is described in the Mathurā-māhātmya:





pāvane sarasi snātvā

kṛṣṇaṁ nandīśvare girau

dṛṣṭvā nandaṁ yaśodāṁ ca

sarvābhīṣṭam avāpnuyāt





TEXT 59





kichu deva-mūrti haya parvata-upare?



loka kahe,--mūrti haya gophāra bhitare



SYNONYMS



*kichu*-any; *deva*-mūrti-deities; *haya*-are there; *parvata*-upare-on the top of the hill; *loka kahe*-people said; *mūrti haya*-there are deities; *gophāra bhitare*-within a cave.



TRANSLATION



Śrī Caitanya Mahāprabhu asked, "Are there any deities on top of this hill?" The local people replied, "There are deities on this hill, but they are located within a cave.





TEXT 60





dui-dike mātā-pitā puṣṭa kalevara



madhye eka 'śiśu' haya tribhaṅga-sundara



SYNONYMS



*dui*-dike-on two sides; *mātā*-pitā-father and mother; *puṣṭa kalevara*-very well-built body; *madhye*-between them; *eka*-one; *śiśu*-child; *haya*-there is; *tri*-bhaṅga-curved in three places; *sundara*-very beautiful.



TRANSLATION



"There is a father and mother with well-built bodies, and between them is a very beautiful child who is curved in three places."





TEXT 61





śuni' mahāprabhu mane ānanda pāñā



'tina' mūrti dekhilā sei gophā ughāḍiyā



SYNONYMS



*śuni'*-hearing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *mane*-within the mind; *ānanda pāñā*-getting great pleasure; *tina mūrti*-the three deities; *dekhilā*-saw; *sei gophā ughāḍiyā*-by excavating the cave.



TRANSLATION



Hearing this, Śrī Caitanya Mahāprabhu became very happy. After excavating the cave, He saw the three deities.





TEXT 62





vrajendra-vrajeśvarīra kaila caraṇa vandana



premāveśe kṛṣṇera kaila sarvāṅga-sparśana



SYNONYMS



*vraja-indra*-of the King of Vraja, Nanda Mahārāja; *vraja-īśvarīra*-and of the Queen of Vraja, mother Yaśodā; *kaila*-did; *caraṇa vandana*-worshiping the lotus feet; *prema-āveśe*-in ecstatic love; *kṛṣṇera*-of Lord Kṛṣṇa; *kaila*-did; *sarva*-aṅga-sparśana-touching the whole body.



TRANSLATION



Śrī Caitanya Mahāprabhu offered His respects to Nanda Mahārāja and mother Yaśodā, and with great ecstatic love He touched the body of Lord Kṛṣṇa.





TEXT 63





saba dina premāveśe nṛtya-gīta kailā



tāhāṅ haite mahāprabhu 'khadira-vana, āilā



SYNONYMS



*saba dina*-all the days; *prema-āveśe*-in ecstatic love; *nṛtya*-gīta kailā-danced and chanted; *tāhāṅ haite*-from there; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *khadira*-vana āilā-came to the place known as Khadiravana.



TRANSLATION



Every day the Lord chanted and danced in ecstatic love. Finally He went to Khadiravana.



PURPORT



Khadiravana is described in the Bhakti-ratnākara (Fifth Wave):





dekhaha khadira-vana vidita jagate

viṣṇu-loka-prāpti ethā gamana-mātrete



"Behold the forest named Khadiravana, renowned throughout the universe. If one comes to Khadiravana, he can immediately be elevated to Viṣṇuloka."





TEXT 64





līlā-sthala dekhi' tāhāṅ gelā 'śeṣaśāyī'



'lakṣmī' dekhi' ei śloka paḍena gosāñi



SYNONYMS



*līlā*-sthala dekhi'-seeing the places of pastimes; *tāhāṅ*-there; *gelā*-departed; *śeṣa-śāyī*-for seeing Śeṣaśāyī; *lakṣmī*-the goddess of fortune; *dekhi'*-seeing; *ei*-this; *śloka*-verse; *paḍena*-recites; *gosāñi*-Śrī Caitanya Mahāprabhu.



TRANSLATION



After seeing the places of Lord Kṛṣṇa's pastimes, Śrī Caitanya went to Śeṣaśāyī, where He saw Lakṣmī and recited the following verse.





TEXT 65





yat te sujāta-caraṇāmburuhaṁ staneṣu



bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu



tenāṭavīm aṭasi tad vyathate na kiṁ svit



kūrpādibhir bhramati dhīr bhavad-āyuṣāṁ naḥ



SYNONYMS



*yat*-which; *te*-Your; *sujāta*-very fine; *caraṇa*-ambu-ruham-lotus feet; *staneṣu*-on the breasts; *bhītāḥ*-being afraid; *śanaiḥ*-gently; *priya*-O dear one; *dadhīmahi*-we place; *karkaśeṣu*-rough; *tena*-with them; *aṭavīm*-the path; *aṭasi*-You roam; *tat*-they; *vyathate*-are distressed; *na*-not; *kim svit*-we wonder; *kūrpa-ādibhiḥ*-by small stones and so on; *bhramati*-flutters; *dhīḥ*-the mind; *bhavat-āyuṣām*-of those of whom Your Lordship is the very life; *naḥ*-of us.



TRANSLATION



"O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path."



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (10.31.19) spoken by the gopīs when Kṛṣṇa left them in the midst of the rāsa-līlā.





TEXT 66





tabe 'khelā-tīrtha' dekhi' 'bhāṇḍīravana, āilā



yamunā pāra hañā 'bhadra-vana' gelā



SYNONYMS



*tabe*-thereafter; *khelā*-tīrtha-Khelā-tīrtha; *dekhi'*-seeing; *bhāṇḍīravana*-Bhāṇḍīravana; *āilā*-came to; *yamunā pāra hañā*-crossing the River Yamunā; *bhadra-vana*-to Bhadravana; *gelā*-went.



TRANSLATION



Afterwards, Śrī Caitanya Mahāprabhu saw Khelā-tīrtha and then went to Bhāṇḍīravana. Crossing the Yamunā River, He went to Bhadravana.



PURPORT



In the Bhakti-ratnākara it is said that Śrī Kṛṣṇa and Balarāma used to play at Khelā-tīrtha with the cowherd boys during the entire day. Mother Yaśodā had to call Them to take Their baths and eat Their lunch.





TEXT 67





'śrīvana' dekhi' punaḥ gelā 'loha-vana'



'mahāvana' giyā kailā janma-sthāna-daraśana



SYNONYMS



*śrī*-vana-Śrīvana; *dekhi'*-seeing; *punaḥ*-again; *gelā*-went; *loha-vana*-to Lohavana; *mahā-vana*-to Mahāvana; *giyā*-going; *kailā*-performed; *janma*-sthāna-birth site; *daraśana*-seeing.



TRANSLATION



Śrī Caitanya Mahāprabhu then visited Śrīvana and Lohavana. He then went to Mahāvana and saw Gokula, the place of Lord Kṛṣṇa's early childhood pastimes.



PURPORT



Of Śrīvana (also called Bilvavana), the Bhakti-ratnākara states, devatā-pūjita bilvavana śobhāmaya: "The beautiful forest of Bilvavana is worshiped by all the demigods."





About Lohavana, Bhakti-ratnākara (Fifth Wave) states:



lohavane kṛṣṇera adbhuta go-cāraṇa

ethā loha-jaṅghāsure vadhe bhagavān



"At Lohavana, Lord Kṛṣṇa used to tend cows. The demon named Lohajaṅgha was killed at this place."





Mahāvana is described as follows in Bhakti-ratnākara (Fifth Wave):



dekha nanda-yaśodā-ālaya mahāvane

ei dekha śrī-kṛṣṇa-candrera janma sthala

śrī-gokula, mahāvana--dui 'eka' haya



"Behold the house of Nanda and Yaśodā in Mahāvana. See the birthplace of Lord Kṛṣṇa. Mahāvana and the birthplace of Lord Kṛṣṇa, Gokula, are one and the same."





TEXT 68





yamalārjuna-bhaṅgādi dekhila sei sthala



premāveśe prabhura mana haila ṭalamala



SYNONYMS



*yamala-arjuna-bhaṅga*-the place where the twin arjuna trees were broken; *ādi*-beginning with; *dekhila*-saw; *sei sthala*-that place; *prema-āveśe*-in great ecstasy; *prabhura*-of Śrī Caitanya Mahāprabhu; *mana*-mind; *haila*-became; *ṭalamala*-agitated.



TRANSLATION



Upon seeing the place where the twin arjuna trees were broken by Śrī Kṛṣṇa, Śrī Caitanya Mahāprabhu was moved to great ecstatic love.





TEXT 69





'gokula' dekhiyā āilā 'mathurā'-nagare



janma-sthāna' dekhi' rahe sei vipra-ghare



SYNONYMS



*gokula dekhiyā*-seeing Gokula; *āilā*-came; *mathurā-nagare*-in the city of Mathurā; *janma-sthāna*-the birthplace of Lord Kṛṣṇa; *dekhi'*-seeing; *rahe*-stays; *sei vipra-ghare*-in the house of the Sanoḍiyā brāhmaṇa.



TRANSLATION



After seeing Gokula, Śrī Caitanya Mahāprabhu returned to Mathurā, where He saw the birthplace of the Lord. While there, He stayed at the house of the Sanoḍiyā brāhmaṇa.





TEXT 70





lokera saṅghaṭṭa dekhi mathurā chāḍiyā



ekānte 'akrūra-tīrthe' rahilā āsiyā



SYNONYMS



*lokera*-of people; *saṅghaṭṭa*-crowd; *dekhi*-seeing; *mathurā*-the city of Mathurā; *chāḍiyā*-leaving; *ekānte*-in a solitary place; *akrūra*-tīrthe-at Akrūra-tīrtha; *rahilā*-stayed; *āsiyā*-coming.



TRANSLATION



Seeing a great crowd assemble at Mathurā, Śrī Caitanya Mahāprabhu left and went to Akrūra-tīrtha. He remained there in a solitary place.



PURPORT



Akrūra-tīrtha is also mentioned in the Bhakti-ratnākara (Fifth Wave):





dekha, śrīnivāsa, ei akrūra grāmete

śrī-kṛṣṇa-caitanya-prabhu chilena nibhṛte



"Śrīnivāsa, look at this village of Akrūra. Śrī Caitanya Mahāprabhu stayed there in a solitary place."





TEXT 71





āra dina āilā prabhu dekhite 'vṛndāvana'



'kālīya-hrade' snāna kailā āra praskandana



SYNONYMS



*āra dina*-the next day; *āilā*-came; *prabhu*-Śrī Caitanya Mahāprabhu; *dekhite*-to see; *vṛndāvana*-Vṛndāvana; *kālīya-hrade*-in the Kālīya Lake; *snāna kailā*-took a bath; *āra*-and; *praskandana*-at Praskandana.



TRANSLATION



The next day, Śrī Caitanya Mahāprabhu went to Vṛndāvana and took His bath at the Kālīya Lake and Praskandana.



PURPORT



Kālīya-hrada is mentioned in Bhakti-ratnākara (Fifth Wave):





e kālīya-tīrtha pāpa vināśaya

kālīya-tīrtha-sthāne bahu-kārya-siddhi haya



"When one takes a bath in Kālīya-hrada, he is freed from all sinful activities. One can also be successful in business by bathing in Kālīya-hrada."





TEXT 72





'dvādaśa-āditya' haite 'keśī-tīrthe' āilā



rāsa-sthalī dekhi' preme mūrcchita ha-ilā



SYNONYMS



*dvādaśa-āditya haite*-from Dvādaśāditya; *keśī*-tīrthe āilā-came to Keśī-tīrtha; *rāsa*-sthalī dekhi'-visiting the place of the rāsa dance; *preme*-in ecstatic love; *mūrcchita ha*-ilā-became unconscious.



TRANSLATION



After seeing the holy place called Praskandana, Śrī Caitanya Mahāprabhu went to Dvādaśāditya. From there He went to Keśī-tīrtha, and when He saw the place where the rāsa dance had taken place, He immediately lost consciousness due to ecstatic love.





TEXT 73





cetana pāñā punaḥ gaḍāgaḍi yāya



hāse, kānde, nāce, paḍe, uccaiḥ-svare gāya



SYNONYMS



*cetana pāñā*-getting His senses back; *punaḥ*-again; *gaḍāgaḍi yāya*-rolls on the ground; *hāse*-laughs; *kānde*-cries; *nāce*-dances; *paḍe*-falls down; *uccaiḥ*-svare gāya-sings very loudly.



TRANSLATION



When the Lord regained His senses, He began to roll on the ground. He would sometimes laugh, cry, dance and fall down. He would also chant very loudly.





TEXT 74





ei-raṅge sei-dina tathā goṅāilā



sandhyā-kāle akrūre āsi' bhikṣā nirvāhilā



SYNONYMS



*ei-raṅge*-in this amusement; *sei-dina*-that day; *tathā goṅāilā*-passed the day there; *sandhyā-kāle*-in the evening; *akrūre āsi'*-returning to Akrūra-tīrtha; *bhikṣā nirvāhilā*-took His meal.



TRANSLATION



Being thus transcendentally amused, Śrī Caitanya Mahāprabhu passed that day happily at Keśī-tīrtha. In the evening He returned to Akrūra-tīrtha, where He took His meal.





TEXT 75





prāte vṛndāvane kailā 'cīra-ghāṭe' snāna



teṅtulī-talāte āsi' karilā viśrāma



SYNONYMS



*prāte*-in the morning; *vṛndāvane*-in Vṛndāvana; *kailā*-performed; *cīra*-ghāṭe snāna-bathing at Cīra-ghāṭa; *teṅtulī*-talāte-underneath the Teṅtulī tree; *āsi'*-coming; *karilā viśrāma*-took rest.



TRANSLATION



The next morning Śrī Caitanya Mahāprabhu returned to Vṛndāvana and took His bath at Cīra-ghāṭa. He then went to Teṅtulī-talā, where He took rest.





TEXT 76





kṛṣṇa-līlā-kālera sei vṛkṣa purātana



tāra tale piṅḍi-bāndhā parama-cikkaṇa



SYNONYMS



*kṛṣṇa-līlā-kālera*-of the time of Lord Kṛṣṇa's presence; *sei vṛkṣa*-that tamarind tree; *purātana*-very old; *tāra tale*-underneath that tree; *piṅḍi-bāndhā*-a platform; *parama-cikkaṇa*-very shiny.



TRANSLATION



The tamarind tree named Teṅtulī-talā was very old, having been there since the time of Lord Kṛṣṇa's pastimes. Beneath the tree was a very shiny platform.





TEXT 77





nikaṭe yamunā vahe śītala samīra



vṛndāvana-śobhā dekhe yamunāra nīra



SYNONYMS



*nikaṭe*-near the Teṅtulī-talā, or Āmli-talā; *yamunā*-the Yamunā; *vahe*-flows; *śītala samīra*-very cool breeze; *vṛndāvana-śobhā*-the beauty of Vṛndāvana; *dekhe*-sees; *yamunāra*-of the River Yamunā; *nīra*-water.



TRANSLATION



Since the River Yamunā flowed near Teṅtulī-talā, a very cool breeze blew there. While there, the Lord saw the beauty of Vṛndāvana and the water of the River Yamunā.





TEXT 78





teṅtula-tale vasi' kare nāma-saṅkīrtana



madhyāhna kari' āsi' kare 'akrūre' bhojana



SYNONYMS



*teṅtula*-tale-underneath the tamarind tree; *vasi'*-sitting down; *kare*-does; *nāma*-saṅkīrtana-chanting the holy name of the Lord; *madhyāhna kari'*-at noon; *āsi'*-coming back; *kare*-performs; *akrūre*-at Akrūra-tīrtha; *bhojana*-taking lunch.



TRANSLATION



Śrī Caitanya Mahāprabhu used to sit beneath the old tamarind tree and chant the holy name of the Lord. At noon He would return to Akrūra-tīrtha to take lunch.





TEXT 79





akrūrera loka āise prabhure dekhite



loka-bhiḍe svacchande nāre 'kīrtana' karite



SYNONYMS



*akrūrera loka*-the people at Akrūra-tīrtha; *āise*-came; *prabhure*-Śrī Caitanya Mahāprabhu; *dekhite*-to see; *loka*-bhiḍe-because of such a crowd of people; *svacchande*-without disturbance; *nāre*-was not able; *kīrtana karite*-to perform kīrtana.



TRANSLATION



All the people who lived near Akrūra-tīrtha came to see Śrī Caitanya Mahāprabhu, and due to the large crowds, the Lord could not peacefully chant the holy name.





TEXT 80





vṛndāvane āsi' prabhu vasiyā ekānta



nāma-saṅkīrtana kare madhyāhna-paryanta



SYNONYMS



*vṛndāvane āsi'*-coming to Vṛndāvana; *prabhu*-Śrī Caitanya Mahāprabhu; *vasiyā*-sitting; *ekānta*-in a solitary place; *nāma*-saṅkīrtana kare-performs chanting of the holy name; *madhyāhna*-paryanta-until noon.



TRANSLATION



Therefore Śrī Caitanya Mahāprabhu would go to Vṛndāvana and sit in a solitary place. It was there that He chanted the holy name until noon.





TEXT 81





tṛtīya-prahare loka pāya daraśana



sabāre upadeśa kare 'nāma-saṅkīrtana'



SYNONYMS



*tṛtīya-prahare*-in the afternoon; *loka*-people; *pāya daraśana*-get an interview; *sabāre*-unto everyone; *upadeśa kare*-instructs; *nāma*-saṅkīrtana-chanting of the holy name of the Lord.



TRANSLATION



In the afternoon, people were able to speak to Him. The Lord told everyone of the importance of chanting the holy name.





TEXT 82





hena-kāle āila vaiṣṇava 'kṛṣṇadāsa' nāma



rājaputa-jāti,--gṛhastha, yamunā-pāre grāma



SYNONYMS



*hena*-kāle-at this time; *āila*-came; *vaiṣṇava*-a devotee; *kṛṣṇadāsa nāma*-of the name Kṛṣṇadāsa; *rājaputa*-jāti-belonging to the kṣatriya class; *gṛhastha*-householder; *yamunā*-pāre grāma-his residence on the other side of the Yamunā.



TRANSLATION



During this time, a Vaiṣṇava named Kṛṣṇadāsa came to see Śrī Caitanya Mahāprabhu. He was a householder belonging to the kṣatriya caste, and his house was located on the other side of the Yamunā.





TEXT 83





'keśī' snāna kari' sei 'kālīya-daha' yāite



āmli-talāya gosāñire dekhe ācambite



SYNONYMS



*keśī snāna kari'*-after taking his bath at the place known as Keśī-tīrtha; *sei*-that person; *kālīya*-daha yāite-going to the Kālīya-daha; *āmli*-talāya-at the place known as Āmli-talā; *gosāñire*-Śrī Caitanya Mahāprabhu; *dekhe*-sees; *ācambite*-suddenly.



TRANSLATION



After bathing at Keśī-tīrtha, Kṛṣṇadāsa went toward Kālīya-daha and suddenly saw Śrī Caitanya Mahāprabhu sitting at Āmli-talā [Teṅtulī-talā].





TEXT 84





prabhura rūpa-prema dekhi' ha-ila camatkāra



premāveśe prabhure karena namaskāra



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *rūpa*-prema-personal beauty and ecstatic love; *dekhi'*-seeing; *ha*-ila camatkāra-became astonished; *prema-āveśe*-in ecstatic love; *prabhure*-to Śrī Caitanya Mahāprabhu; *karena namaskāra*-offers obeisances.



TRANSLATION



Upon seeing the Lord's personal beauty and ecstatic love, Kṛṣṇadāsa was very astonished. Out of ecstatic love, he offered his respectful obeisances unto the Lord.





TEXT 85





prabhu kahe,--ke tumi, kāhāṅ tomāra ghara?



kṛṣṇadāsa kahe,--mui gṛhastha pāmara



SYNONYMS



*prabhu kahe*-the Lord inquired; *ke tumi*-who are you; *kāhāṅ*-where; *tomāra*-your; *ghara*-residence; *kṛṣṇadāsa kahe*-Kṛṣṇadāsa replied; *mui*-I; *gṛhastha*-householder; *pāmara*-most fallen.



TRANSLATION



Śrī Caitanya Mahāprabhu asked Kṛṣṇadāsa, "Who are you? Where is your home?" Kṛṣṇadāsa replied, "I am a most fallen householder.





TEXT 86





rājaputa-jāti muñi, o-pāre mora ghara



mora icchā haya--'haṅa vaiṣṇava-kiṅkara'



SYNONYMS



*rājaputa*-jāti-belong to the Rājaputa caste; *muñi*-I; *o*-pāre-on the other side of the Yamunā; *mora ghara*-my residence; *mora icchā haya*-I wish; *haṅa*-to become; *vaiṣṇava-kiṅkara*-the servant of a Vaiṣṇava.



TRANSLATION



"I belong to the Rājaputa caste, and my home is just on the other side of the River Yamunā. However, I wish to be the servant of a Vaiṣṇava.





TEXT 87





kintu āji eka muñi 'svapna' dekhinu



sei svapna parateka tomā āsi' pāinu



SYNONYMS



*kintu*-but; *āji*-today; *eka*-one; *muñi*-I; *svapna*-dream; *dekhinu*-saw; *sei svapna*-that dream; *parateka*-according to; *tomā*-You; *āsi'*-coming; *pāinu*-I have gotten.



TRANSLATION



"Today I have had a dream, and according to that dream I have come here and found You."





TEXT 88





prabhu tāṅre kṛpā kailā āliṅgana kari



preme matta haila sei nāce, bale 'hari'



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *kṛpā kailā*-bestowed His mercy; *āliṅgana kari*-embracing; *preme*-in ecstatic love; *matta haila*-became mad; *sei*-that Kṛṣṇadāsa; *nāce*-dances; *bale*-chants; *hari*-the holy name of the Lord.



TRANSLATION



Śrī Caitanya Mahāprabhu then bestowed upon Kṛṣṇadāsa His causeless mercy by embracing him. Kṛṣṇadāsa became mad with ecstatic love and began to dance and chant the holy name of Hari.





TEXT 89





prabhu-saṅge madhyāhne akrūra tīrthe āilā



prabhura avaśiṣṭa-pātra-prasāda pāilā



SYNONYMS



*prabhu*-saṅge-with the Lord; *madhyāhne*-in the afternoon; *akrūra tīrthe*-to Akrūra-tīrtha; *āilā*-came; *prabhura*-of Śrī Caitanya Mahāprabhu; *avaśiṣṭa*-pātra-prasāda-remnants of food; *pāilā*-got.



TRANSLATION



Kṛṣṇadāsa returned to Akrūra-tīrtha with the Lord, and remnants of the Lord's food were given to him.





TEXT 90





prāte prabhu-saṅge āilā jala-pātra lañā



prabhu-saṅge rahe gṛha-strī-putra chāḍiyā



SYNONYMS



*prāte*-in the morning; *prabhu*-saṅge-with Śrī Caitanya Mahāprabhu; *āilā*-came; *jala*-pātra lañā-carrying a waterpot; *prabhu*-saṅge rahe-remains with Śrī Caitanya Mahāprabhu; *gṛha*-home; *strī*-wife; *putra*-children; *chāḍiyā*-leaving aside.



TRANSLATION



The next morning, Kṛṣṇadāsa went with Śrī Caitanya Mahāprabhu to Vṛndāvana and carried His waterpot. Kṛṣṇadāsa thus left his wife, home and children in order to remain with Śrī Caitanya Mahāprabhu.





TEXT 91





vṛndāvane punaḥ 'kṛṣṇa' prakaṭa ha-ila



yāhāṅ tāhāṅ loka saba kahite lāgila



SYNONYMS



*vṛndāvane*-at Vṛndāvana; *punaḥ*-again; *kṛṣṇa*-Lord Śrī Kṛṣṇa; *prakaṭa ha*-ila-became manifested; *yāhāṅ tāhāṅ*-everywhere; *loka*-people; *saba*-all; *kahite lāgila*-began to speak.



TRANSLATION



Everywhere the Lord went, all the people said, "Kṛṣṇa has again manifest at Vṛndāvana."





TEXT 92





eka-dina akrūrete loka prātaḥ-kāle



vṛndāvana haite āise kari' kolāhale



SYNONYMS



*eka-dina*-one day; *akrūrete*-at Akrūra-tīrtha; *loka*-people; *prātaḥ-kāle*-in the morning; *vṛndāvana haite*-from Vṛndāvana; *āise*-came; *kari'*-making; *kolāhale*-tumult.



TRANSLATION



One morning many people came to Akrūra-tīrtha. As they came from Vṛndāvana, they made a tumultuous sound.





TEXT 93





prabhu dekhi' karila loka caraṇa vandana



prabhu kahe,--kāhāṅ haite karilā āgamana?



SYNONYMS



*prabhu dekhi'*-seeing Lord Śrī Caitanya Mahāprabhu; *karila*-offered; *loka*-people; *caraṇa vandana*-respect unto His lotus feet; *prabhu kahe*-Śrī Caitanya Mahāprabhu said; *kāhāṅ haite*-from where; *karilā āgamana*-have you come.



TRANSLATION



Upon seeing Śrī Caitanya Mahāprabhu, all the people offered respects at His lotus feet. The Lord then asked them,"Where are you all coming from?"





TEXT 94





loke kahe,--kṛṣṇa prakaṭa kālīya-dahera jale!



kālīya-śire nṛtya kare, phaṇā-ratna jvale



SYNONYMS



*loke kahe*-all the people replied; *kṛṣṇa prakaṭa*-Kṛṣṇa is again manifest; *kālīya-dahera jale*-in the water of Lake Kālīya; *kālīya-śire*-on the head of the serpent Kālīya; *nṛtya kare*-dances; *phaṇā-ratna jvale*-the jewels on the hoods blaze.



TRANSLATION



The people replied,"Kṛṣṇa has again manifest Himself on the waters of the Kālīya Lake. He dances on the hoods of the serpent Kālīya, and the jewels on those hoods are blazing.





TEXT 95





sākṣāt dekhila loka--nāhika saṁśaya



śuni' hāsi' kahe prabhu,--saba 'satya' haya



SYNONYMS



*sākṣāt*-directly; *dekhila loka*-all the people saw; *nāhika saṁśaya*-there is no doubt; *śuni'*-hearing; *hāsi'*-laughing; *kahe prabhu*-Śrī Caitanya Mahāprabhu said; *saba satya haya*-all that you have said is correct.



TRANSLATION



"Everyone has seen Lord Kṛṣṇa Himself. There is no doubt about it." Hearing this, Śrī Caitanya Mahāprabhu began to laugh. He then said, "Everything is correct."





TEXT 96





ei-mata tina-rātri lokera gamana



sabe āsi' kahe,--kṛṣṇa pāiluṅ daraśana



SYNONYMS



*ei-mata*-in this way; *tina*-rātri-three nights; *lokera gamana*-people went; *sabe*-all; *āsi'*-coming; *kahe*-say; *kṛṣṇa pāiluṅ daraśana*-we have seen Lord Kṛṣṇa directly.



TRANSLATION



For three successive nights people went to Kālīya-daha to see Kṛṣṇa, and everyone returned saying, "Now we have seen Kṛṣṇa Himself."





TEXT 97





prabhu-āge kahe loka,--śrī-kṛṣṇa dekhila



'sarasvatī' ei vākye 'satya' kahāila



SYNONYMS



*prabhu-āge*-in front of Śrī Caitanya Mahāprabhu; *kahe loka*-all the people began to say; *śrī-kṛṣṇa dekhila*-that they have seen Lord Kṛṣṇa; *sarasvatī*-the goddess of learning; *ei vākye*-this statement; *satya*-true; *kahāila*-caused the people to speak.



TRANSLATION



Everyone came before Śrī Caitanya Mahāprabhu and said, "Now we have directly seen Lord Kṛṣṇa." Thus by the mercy of the goddess of learning they were made to speak the truth.





TEXT 98





mahāprabhu dekhi' 'satya' kṛṣṇa-daraśana



nijājñāne satya chāḍi' 'asatye satya-bhrama'



SYNONYMS



*mahāprabhu dekhi'*-by seeing Śrī Caitanya Mahāprabhu; *satya*-truly; *kṛṣṇa*-daraśana-seeing Kṛṣṇa; *nija-ajñāne*-by their personal lack of knowledge; *satya chāḍi'*-giving up the real truth; *asatye*-untruth; *satya*-bhrama-mistaking for the truth.



TRANSLATION



When the people saw Śrī Caitanya Mahāprabhu, they actually saw Kṛṣṇa, but because they were following their own imperfect knowledge, they accepted the wrong thing as Kṛṣṇa.





TEXT 99





bhaṭṭācārya tabe kahe prabhura caraṇe



'ājñā deha', yāi' kari kṛṣṇa daraśane!'



SYNONYMS



*bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *tabe*-at that time; *kahe*-says; *prabhura caraṇe*-at the lotus feet of Śrī Caitanya Mahāprabhu; *ājñā deha'*-please give permission; *yāi'*-going; *kari kṛṣṇa daraśane*-I shall see Lord Kṛṣṇa directly.



TRANSLATION



At that time Balabhadra Bhaṭṭācārya placed a request at the lotus feet of Śrī Caitanya Mahāprabhu. He said, "Please give me permission to go see Lord Kṛṣṇa directly."



PURPORT



The puzzled people who visited Śrī Caitanya Mahāprabhu were actually seeing Lord Kṛṣṇa, but they were mistaken in thinking that Lord Kṛṣṇa had come to Kālīya Lake. They all said that they had seen Kṛṣṇa directly performing His pastimes on the hood of the serpent Kālīya and that the jewels on Kālīya's hoods were blazing brilliantly. Because they were speculating with their imperfect knowledge, they saw Śrī Caitanya Mahāprabhu as an ordinary human being and a boatman's light in the lake as Kṛṣṇa. One must see things as they are through the mercy of a spiritual master; otherwise if one tries to see Kṛṣṇa directly, he may mistake an ordinary man for Kṛṣṇa or Kṛṣṇa for an ordinary man. Everyone has to see Kṛṣṇa according to the verdict of Vedic literatures presented by the self-realized spiritual master. A sincere person is able to see Kṛṣṇa through the transparent via medium of Śrī Gurudeva, the spiritual master. Unless one is enlightened by the knowledge given by the spiritual master, he cannot see things as they are, even though he remains constantly with the spiritual master. This incident at Kālīya-daha is very instructive for those eager to advance in Kṛṣṇa consciousness.





TEXT 100





tabe tāṅre kahe prabhu cāpaḍa māriyā



"mūrkhera vākye 'mūrkha' hailā paṇḍita hañā



SYNONYMS



*tabe*-thereafter; *tāṅre*-unto Balabhadra Bhaṭṭācārya; *kahe*-says; *prabhu*-Śrī Caitanya Mahāprabhu; *cāpaḍa māriyā*-slapping; *mūrkhera vākye*-by the words of some rascals and fools; *mūrkha hailā*-you became a fool; *paṇḍita hañā*-being a learned scholar.



TRANSLATION



When Balabhadra Bhaṭṭācārya asked to see Kṛṣṇa at Kālīya-daha, Śrī Caitanya Mahāprabhu mercifully slapped him, saying, "You are a learned scholar, but you have become a fool influenced by the statements of other fools.



PURPORT



Māyā is so strong that even a person like Balabhadra Bhaṭṭācārya, who was constantly staying with Śrī Caitanya Mahāprabhu, was influenced by the words of fools. He wanted to see Kṛṣṇa directly by going to Kālīya-daha, but Śrī Caitanya Mahāprabhu, being the original spiritual master, would not allow His servant to fall into such foolishness. He therefore chastised him, slapping him just to bring him to a real sense of Kṛṣṇa consciousness.





TEXT 101





kṛṣṇa kene daraśana dibe kali-kāle?



nija-bhrame mūrkha-loka kare kolāhale



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *kene*-why; *daraśana*-interview; *dibe*-would give; *kali-kāle*-in this Age of Kali; *nija-bhrame*-by their own mistake; *mūrkha*-loka-foolish persons; *kare kolāhale*-make a chaotic tumult.



TRANSLATION



"Why will Kṛṣṇa appear in the Age of Kali? Foolish people who are mistaken are simply causing agitation and making a tumult.



PURPORT



Śrī Caitanya Mahāprabhu's first statement (kṛṣṇa kene daraśana dibe kali-kāle) refers to the scriptures. According to scripture, Kṛṣṇa appears in Dvāpara-yuga, but He never appears as Himself in Kali-yuga. Rather, He appears in Kali-yuga in a covered form. As stated in *Śrīmad-Bhāgavatam* (11.5.32): kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam. Kṛṣṇa appears in the Age of Kali in the garb of a devotee, Śrī Caitanya Mahāprabhu, who always associates with His internal soldiers-Śrī Advaita Prabhu, Śrī Nityānanda Prabhu, Śrīvāsa Prabhu and Gadādhara Prabhu. Although Balabhadra Bhaṭṭācārya was personally serving Lord Kṛṣṇa in His role as a devotee (Caitanya Mahāprabhu), he mistook Lord Kṛṣṇa for an ordinary man and an ordinary man for Lord Kṛṣṇa because he did not follow the rules set down by śāstra and guru.





TEXT 102





'vātula' nā ha-io, ghare rahata vasiyā



'kṛṣṇa' daraśana kariha kāli rātrye yāñā"



SYNONYMS



*vātula*-mad; *nā ha*-io-do not become; *ghare*-at home; *rahata*-keep; *vasiyā*-sitting; *kṛṣṇa*-Lord Kṛṣṇa; *daraśana*-seeing; *kariha*-you may do; *kāli*-tomorrow; *rātrye*-at night; *yāñā*-going.



TRANSLATION



"Do not become mad. Simply sit down here, and tomorrow night you will go see Kṛṣṇa."





TEXT 103





prātaḥ-kāle bhavya-loka prabhu-sthāne āilā



'kṛṣṇa dekhi' āilā?'--prabhu tāṅhāre puchilā



SYNONYMS



*prātaḥ-kāle*-the next morning; *bhavya*-loka-respectable gentlemen; *prabhu*-sthāne-at the place of Śrī Caitanya Mahāprabhu; *āilā*-came; *kṛṣṇa dekhi'*-seeing Lord Kṛṣṇa; *āilā*-have you come; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅhāre puchilā*-inquired from them.



TRANSLATION



The next morning some respectable gentlemen came to see Śrī Caitanya Mahāprabhu, and the Lord asked them, "Have you seen Kṛṣṇa?"





TEXT 104





loka kahe,--rātrye kaivartya naukāte caḍiyā



kālīya-dahe matsya māre, deuṭī jvāliyā



SYNONYMS



*loka kahe*-the sensible respectable persons said; *rātrye*-at night; *kaivartya*-a fisherman; *naukāte*-on a boat; *caḍiyā*-getting up; *kālīya-dahe*-in the lake of Kālīya; *matsya māre*-catches fish; *deuṭī jvāliyā*-lighting a torch.



TRANSLATION



These respectable gentlemen replied, "At night in the Kālīya Lake a fisherman lighting a torch in his boat catches many fish.





TEXT 105





dūra haite tāhā dekhi' lokera haya 'bhrama'



'kālīyera śarīre kṛṣṇa kariche nartana'!



SYNONYMS



*dūra haite*-from a distant place; *tāhā dekhi'*-seeing that; *lokera*-of people in general; *haya*-there is; *bhrama*-mistake; *kālīyera*-of the snake Kālīya; *śarīre*-on the body; *kṛṣṇa*-Lord Kṛṣṇa; *kariche nartana*-is dancing.



TRANSLATION



"From a distance, people mistakenly think that they are seeing Kṛṣṇa dancing on the body of the Kālīya serpent.





TEXT 106





naukāte kālīya-jñāna, dīpe ratna-jñāne!



jāliyāre mūḍha-loka 'kṛṣṇa' kari' māne!



SYNONYMS



*naukāte*-on the boat; *kālīya*-jñāna-knowledge as the Kālīya snake; *dīpe*-on the torch; *ratna*-jñāne-consideration as jewels; *jāliyāre*-the fisherman; *mūḍha*-loka-foolish men; *kṛṣṇa kari' māne*-accept as Kṛṣṇa.



TRANSLATION



"These fools think that the boat is the Kālīya serpent and the torchlight the jewels on his hoods. People also mistake the fisherman to be Kṛṣṇa.





TEXT 107





vṛndāvane 'kṛṣṇa' āilā,--sei 'satya' haya



kṛṣṇere dekhila loka,--ihā 'mithyā' naya



SYNONYMS



*vṛndāvane*-to Vṛndāvana; *kṛṣṇa*-Lord Kṛṣṇa; *āilā*-has come back; *sei*-that; *satya haya*-is true; *kṛṣṇere*-Kṛṣṇa; *dekhila*-saw; *loka*-the people; *ihā mithyā naya*-this is not false.



TRANSLATION



"Actually Lord Kṛṣṇa has again returned to Vṛndāvana. That also is a truth, and people have seen Him.





TEXT 108





kintu kāhoṅ 'kṛṣṇa' dekhe, kāhoṅ 'bhrama' māne



sthāṇu-puruṣe yaiche viparīta-jñāne



SYNONYMS



*kintu*-but; *kāhoṅ*-where; *kṛṣṇa*-Kṛṣṇa; *dekhe*-one sees; *kāhoṅ*-where; *bhrama māne*-mistakes; *sthāṇu-puruṣe*-the dry tree and a person; *yaiche*-as; *viparīta-jñāne*-by understanding one to be the other.



TRANSLATION



"But where they are seeing Kṛṣṇa is their mistake. It is like considering a dry tree to be a person."



PURPORT



The word sthāṇu means "a dry tree without leaves." From a distance one may mistake such a tree for a person. This is called sthāṇu-puruṣa. Although Śrī Caitanya Mahāprabhu was living in Vṛndāvana, the inhabitants considered Him an ordinary human being, and they mistook the fisherman to be Kṛṣṇa. Every human being is prone to make such mistakes. Śrī Caitanya Mahāprabhu was mistaken for an ordinary sannyāsī, the fisherman was mistaken for Kṛṣṇa, and the torchlight was mistaken for bright jewels on Kālīya's hoods.





TEXT 109





prabhu kahe,--'kāhāṅ pāilā 'kṛṣṇa daraśana?'



loka kahe,--'sannyāsī tumi jaṅgama-nārāyaṇa



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu further inquired; *kāhāṅ pāilā*-where have you gotten; *kṛṣṇa daraśana*-sight of Kṛṣṇa; *loka kahe*-the respectable persons replied; *sannyāsī tumi*-You are a sannyāsī; *jaṅgama*-nārāyaṇa-moving Nārāyaṇa.



TRANSLATION



Śrī Caitanya Mahāprabhu then asked them,"Where have you seen Kṛṣṇa directly?" The people replied,"You are a sannyāsī, a renunciant; therefore You are a moving Nārāyaṇa [jaṅgama-nārāyaṇa]."



PURPORT



This is the viewpoint of Māyāvāda philosophy. Māyāvāda philosophy supports the impersonalist view that Nārāyaṇa, the Supreme Personality of Godhead, has no form. One can imagine impersonal Brahman in any form-as Viṣṇu, Lord Śiva, Vivasvān, Gaṇeśa or Devī Durgā. According to the Māyāvāda philosophy, when one becomes a sannyāsi he is to be considered a moving Nārāyaṇa. Māyāvāda philosophy holds that the real Nārāyaṇa does not move because, being impersonal, He has no legs. Thus according to Māyāvāda philosophy, whoever becomes a sannyāsī declares himself Nārāyaṇa. Foolish people accept such ordinary human beings as the Supreme Personality of Godhead. This is called vivarta-vāda.





In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that jaṅgama-nārāyaṇa means that the impersonal Brahman takes a shape and moves here and there in the form of a Māyāvādī sannyāsī. The Māyāvāda philosophy confirms this. Daṇḍa-grahaṇa-mātreṇa naro nārāyaṇo bhavet: "Simply by accepting the daṇḍa of the order of sannyāsa, one is immediately transformed into Nārāyaṇa." Therefore Māyāvādī sannyāsīs address themselves by saying, oṁ namo nārāyaṇāya. In this way one Nārāyaṇa worships another Nārāyaṇa.



Actually an ordinary human being cannot become Nārāyaṇa. Even the chief Māyāvādī sannyāsī, Śrī Śaṅkarācārya, says, nārāyaṇaḥ paro 'vyaktāt: "Nārāyaṇa is not a creation of this material world. Nārāyaṇa is above the material creation." Due to their poor fund of knowledge, Māyāvādī sannyāsīs think that Nārāyaṇa, the Absolute Truth, takes birth as a human being and that when He realizes this, He becomes Nārāyaṇa again. They never consider why Nārāyaṇa, the Supreme Personality of Godhead, accepts an inferior position as a human being and then again becomes Nārāyaṇa when He is perfect. Why should Nārāyaṇa be imperfect? Why should He appear as a human being? Śrī Caitanya Mahāprabhu very nicely explained these points while at Vṛndāvana.





TEXT 110





vṛndāvane ha-ilā tumi kṛṣṇa-avatāra



tomā dekhi' sarva-loka ha-ila nistāra



SYNONYMS



*vṛndāvane*-at Vṛndāvana; *ha*-ilā-became; *tumi*-You; *kṛṣṇa*-avatāra-incarnation of Kṛṣṇa; *tomā dekhi'*-by seeing You; *sarva-loka*-all people; *ha*-ila nistāra-become liberated.



TRANSLATION



The people then said, "You have appeared in Vṛndāvana as an incarnation of Kṛṣṇa. Just by seeing You, everyone is now liberated."





TEXT 111





prabhu kahe,--'viṣṇu' 'viṣṇu' ihā nā kahibā!



jīvādhame 'kṛṣṇa'-jñāna kabhu nā karibā!



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu replied; *viṣṇu viṣṇu*-O Viṣṇu, Viṣṇu; *ihā*-this; *nā kahibā*-do not speak; *jīva*-adhame-fallen conditioned souls; *kṛṣṇa*-jñāna-accepting as Lord Kṛṣṇa; *kabhu*-ever; *nā karibā*-do not do.



TRANSLATION



Śrī Caitanya Mahāprabhu immediately exclaimed,"Viṣṇu! Viṣṇu! Do not call Me the Supreme Personality of Godhead. A jīva cannot become Kṛṣṇa at any time. Do not even say such a thing!



PURPORT



Śrī Caitanya Mahāprabhu immediately stated that a living being, however exalted he may be, should never be compared to the Supreme Personality of Godhead. All of Śrī Caitanya Mahāprabhu's preaching protests the monistic philosophy of the Māyāvāda school. The central point of Kṛṣṇa consciousness is that the jīva, the living entity, can never be accepted as Kṛṣṇa or Viṣṇu. This viewpoint is elaborated in the following verses.





TEXT 112





sannyāsī--cit-kaṇa jīva, kiraṇa-kaṇa-sama



ṣaḍ-aiśvarya-pūrṇa kṛṣṇa haya sūryopama



SYNONYMS



*sannyāsī*-a person in the renounced order of life; *cit-kaṇa jīva*-a small fragmental living being; *kiraṇa*-of sunshine; *kaṇa*-small particle; *sama*-like; *ṣaṭ*-aiśvarya-pūrṇa-full in six opulences; *kṛṣṇa*-Lord Kṛṣṇa; *haya*-is; *sūrya*-upama-compared to the sun.



TRANSLATION



"A sannyāsī in the renounced order is certainly part and parcel of the complete whole, just as a shining molecular particle of sunshine is part and parcel of the sun itself. Kṛṣṇa is like the sun, full of six opulences, but the living entity is only a fragment of the complete whole.





TEXT 113





jīva, īśvara-tattva--kabhu nahe 'sama'



jvalad-agni-rāśi yaiche sphuliṅgera 'kaṇa'



SYNONYMS



*jīva*-a living being; *īśvara-tattva*-and the Supreme Personality of Godhead; *kabhu*-at any time; *nahe*-not; *sama*-equal; *jvalat*-agni-rāśi-large flame; *yaiche*-as; *sphuliṅgera*-of a spark; *kaṇa*-fragmental portion.



TRANSLATION



"A living entity and the Absolute Personality of Godhead are never to be considered equal, just as a fragmental spark can never be considered the original flame.



PURPORT



Māyāvādī sannyāsīs consider themselves Brahman, and they superficially speak of themselves as Nārāyaṇa. The monistic disciples of the Māyāvāda school (known as smārta-brāhmaṇas) are generally householder brāhmaṇas who accept the Māyāvādī sannyāsīs as Nārāyaṇa incarnate; therefore they offer their obeisances to them. Śrī Caitanya Mahāprabhu immediately protested this unauthorized system, specifically mentioning that a sannyāsī (cit-kaṇa jīva) is nothing but a fragmental portion of the Supreme. In other words, he is nothing more than an ordinary living being. He is never Nārāyaṇa, just as a molecular portion of sunshine is never the sun itself. The living entity is nothing but a fragmental part of the Absolute Truth; therefore at no stage of perfection can a living entity become the Supreme Personality of Godhead. This Māyāvāda viewpoint is always condemned by the Vaiṣṇava school. Śrī Caitanya Mahāprabhu Himself protested this philosophy. When the Māyāvādīs accept sannyāsa and consider themselves Nārāyaṇa, they become so puffed up that they do not even enter the temple of Nārāyaṇa to offer respects, for they falsely think themselves Nārāyaṇa Himself. Although Māyāvādī sannyāsīs may offer respects to other sannyāsīs and address them as Nārāyaṇa, they do not go to a Nārāyaṇa temple and offer respects. These Māyāvādī sannyāsīs are always condemned and are described as demons. The *Vedas* clearly state that living entities are subordinate parts and parcels of the supreme. Eko bahūnāṁ yo vidadhāti kāmān: the Supreme Being, Kṛṣṇa, maintains all living entities.





TEXT 114





hlādinyā saṁvid-āśliṣṭaḥ



sac-cid-ānanda īśvaraḥ



svāvidyā-saṁvṛto jīvaḥ



saṅkleśa-nikarākaraḥ



SYNONYMS



*hlādinyā*-by the hlādinī potency; *saṁvit*-by the samvit potency; *āśliṣṭaḥ*-surrounded; *sat*-cit-ānandaḥ-always transcendentally blissful; *īśvaraḥ*-the supreme controller; *sva*-own; *avidyā*-by ignorance; *saṁvṛtaḥ*-surrounded; *jīvaḥ*-the living entity; *saṅkleśa*-of the threefold miseries; *nikara*-of the multitude; *ākaraḥ*-the mine.



TRANSLATION



" 'The Supreme Personality of Godhead, the supreme controller, is always full of transcendental bliss and is accompanied by the potencies known as hlādinī and samvit. The conditioned soul, however, is always covered by ignorance and embarrassed by the threefold miseries of life. Thus he is a treasure-house of all kinds of tribulations.'



PURPORT



This quotation of Viṣṇusvāmī is cited in Śrīdhara Svāmī's Bhāvārtha-dīpikā commentary on *Śrīmad-Bhāgavatam* (1.7.6).





TEXT 115





yei mūḍha kahe,--jīva īśvara haya 'sama'



seita 'pāṣaṇḍī' haya, daṇḍe tāre yama



SYNONYMS



*yei mūḍha*-any foolish person who; *kahe*-says; *jīva*-the living entity; *īśvara*-the supreme controller; *haya*-are; *sama*-equal; *seita*-he; *pāṣaṇḍī haya*-is a first-class atheist; *daṇḍe*-punishes; *tāre*-him; *yama*-the superintendent of death, Yamarāja.



TRANSLATION



"A foolish person who says that the Supreme Personality of Godhead is the same as the living entity is an atheist, and he becomes subject to punishment by the superintendent of death, Yamarāja.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the word pāṣaṇḍī refers to one who considers the living entity under the control of the illusory energy to be equal with the Supreme Personality of Godhead, who is transcendental to all material qualities. Another kind of pāṣaṇḍī is one who does not believe in the spirit soul, the superior potency of the Lord, and therefore does not distinguish between spirit and matter. While describing one of the offenses against chanting the holy names, an offense called śruti-śāstra-nindana (blaspheming the Vedic literature), Jīva Gosvāmī states in his Bhakti-sandarbha: yathā pāṣaṇḍa-mārgeṇa dattātreyarṣabha-devopāsakānāṁ pāṣaṇḍīnām. Worshipers of impersonalists like Dattātreya are also pāṣaṇḍīs. Concerning the offense of ahaṁ-mama-buddhi, or dehātma-buddhi (considering the body to be the self), Jīva Gosvāmī states: deva-draviṇādi-nimittaka-'pāṣaṇḍa'-śabdena ca daśāparādhā eva lakṣyante, pāṣaṇḍamayatvāt teṣām. "Those who are overly absorbed in the conception of the body and the bodily necessities are also called pāṣaṇḍīs." Elsewhere in Bhakti-sandarbha it is stated:





uddiśya devatā eva

juhoti ca dadāti ca

sa pāṣaṇḍīti vijñeyaḥ

svatantro vāpi karmasu



"A pāṣaṇḍī is one who considers the demigods and the Supreme Personality of Godhead to be one; therefore a pāṣaṇḍī worships any kind of demigod as the Supreme Personality of Godhead." One who disobeys the orders of the spiritual master is also considered a pāṣaṇḍī. The word pāṣaṇḍī has been described in many places in *Śrīmad-Bhāgavatam*, including 4.2.28, 30, 32; 5.6.9 and 12.2.13, 43.





On the whole, a pāṣaṇḍī is a nondevotee who does not accept the Vedic conclusions. In the *Hari-bhakti-vilāsa* (1.117) there is a verse quoted from *Padma Purāṇa* describing the pāṣaṇḍī. Śrī Caitanya Mahāprabhu quotes this verse as the following text.





TEXT 116





yas tu nārāyaṇaṁ devaṁ



brahma-rudrādi-daivataiḥ



samatvenaiva vīkṣeta



sa pāṣaṇḍī bhaved dhruvam



SYNONYMS



*yaḥ*-any person who; *tu*-however; *nārāyaṇam*-the Supreme Personality of Godhead, the master of such demigods as Brahmā and Śiva; *devam*-the Lord; *brahma*-Lord Brahmā; *rudra*-Lord Śiva; *ādi*-and others; *daivataiḥ*-with such demigods; *samatvena*-on an equal level; *eva*-certainly; *vīkṣeta*-observes; *saḥ*-such a person; *pāṣaṇḍī*-pāṣaṇḍī; *bhavet*-must be; *dhruvam*-certainly.



TRANSLATION



" 'A person who considers demigods like Brahmā and Śiva to be on an equal level with Nārāyaṇa is to be considered an offender and a pāṣaṇḍī.' "





TEXT 117





loka kahe,--tomāte kabhu nahe jīva'-mati



kṛṣṇera sadṛśa tomāra ākṛti-prakṛti



SYNONYMS



*loka kahe*-the people said; *tomāte*-unto You; *kabhu*-at any time; *nahe*-there is not; *jīva*-mati-considering an ordinary living being; *kṛṣṇera sadṛśa*-like Lord Kṛṣṇa; *tomāra*-Your; *ākṛti*-bodily features; *prakṛti*-characteristics.



TRANSLATION



After Śrī Caitanya Mahāprabhu explained the difference between an ordinary living being and the Supreme Personality of Godhead, the people said, "No one considers You an ordinary human being. You are like Kṛṣṇa in every respect, in both bodily features and characteristics.





TEXT 118





'ākṛtye' tomāre dekhi 'vrajendra-nandana'



deha-kānti pītāmbara kaila ācchādana



SYNONYMS



*ākṛtye*-by bodily features; *tomāre*-You; *dekhi*-we see; *vrajendra*-nandana-directly the son of Mahārāja Nanda; *deha-kānti*-the luster of the body; *pīta*-ambara-golden covering; *kaila ācchādana*-covered.



TRANSLATION



"By Your bodily features we can see that You are none other than the son of Nanda Mahārāja, although the golden luster of Your body has covered Your original complexion.





TEXT 119





mṛga-mada vastre bāndhe, tabu nā lukāya



'īśvara-svabhāva' tomāra ṭākā nāhi yāya



SYNONYMS



*mṛga*-mada-deer musk; *vastre*-in cloth; *bāndhe*-wraps; *tabu*-still; *nā*-not; *lukāya*-is concealed; *īśvara*-svabhāva-characteristics as the Supreme Personality of Godhead; *tomāra*-of You; *ṭākā nāhi yāya*-are not concealed.



TRANSLATION



"As the aroma of deer musk cannot be concealed by wrapping it in a cloth, Your characteristics as the Supreme Personality of Godhead cannot be concealed by any means.





TEXT 120





alaukika 'prakṛti' tomāra--buddhi-agocara



tomā dekhi' kṛṣṇa-preme jagat pāgala



SYNONYMS



*alaukika*-uncommon; *prakṛti*-characteristics; *tomāra*-Your; *buddhi*-agocara-beyond our imagination; *tomā dekhi'*-by seeing You; *kṛṣṇa-preme*-in ecstatic love for Kṛṣṇa; *jagat*-the whole world; *pāgala*-mad.



TRANSLATION



"Indeed, Your characteristics are uncommon and beyond the imagination of an ordinary living being. Simply by seeing You, the entire universe becomes mad with ecstatic love for Kṛṣṇa.





TEXTS 121-122





strī-bāla-vṛddha, āra 'caṇḍāla, 'yavana'



yei tomāra eka-bāra pāya daraśana



kṛṣṇa-nāma laya, nāce hañā unmatta



ācārya ha-ila sei, tārila jagata



SYNONYMS



*strī*-women; *bāla*-children; *vṛddha*-old men; *āra*-and; *caṇḍāla*-the lowest of men; *yavana*-persons who eat meat; *yei*-anyone who; *tomāra*-Your; *eka*-bāra-once; *pāya daraśana*-gets the sight; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *laya*-chants; *nāce*-dances; *hañā unmatta*-like a madman; *ācārya ha*-ila-becomes a spiritual master; *sei*-that man; *tārila jagata*-delivers the whole world.



TRANSLATION



"If even women, children, old men, meat-eaters or members of the lowest caste can see You even once, they immediately chant the holy name of Kṛṣṇa, dance like madmen and become spiritual masters capable of delivering the whole world.





TEXT 123





darśanera kārya āchuka, ye tomāra 'nāma' śune



sei kṛṣṇa-preme matta, tāre tribhuvane



SYNONYMS



*darśanera kārya āchuka*-aside from seeing You; *ye*-anyone who; *tomāra*-Your; *nāma*-holy name; *śune*-hears; *sei*-that man; *kṛṣṇa-preme*-in ecstatic love of Kṛṣṇa; *matta*-maddened; *tāre*-delivers; *tri-bhuvane*-the three worlds.



TRANSLATION



"Apart from seeing You, whoever listens to Your holy name is made mad with ecstatic love for Kṛṣṇa and is able to deliver the three worlds.





TEXT 124





tomāra nāma śuni' haya śvapaca 'pāvana'



alaukika śakti tomāra nā yāya kathana



SYNONYMS



*tomāra*-Your; *nāma*-holy name; *śuni'*-hearing; *haya*-become; *śvapaca*-dog-eaters, the lowest of men; *pāvana*-saintly persons; *alaukika*-uncommon; *śakti*-potency; *tomāra*-Your; *nā*-not; *yāya kathana*-can be described.



TRANSLATION



"Simply by hearing Your holy name, dog-eaters become holy saints. Your uncommon potencies cannot be described in words.





TEXT 125





yan-nāmadheya-śravaṇānukīrtanād



yat-prahvaṇād yat-smaraṇād api kvacit



śvādo 'pi sadyaḥ savanāya kalpate



kutaḥ punas te bhagavan nu darśanāt



SYNONYMS



*yat*-of whom; *nāmadheya*-of the name; *śravaṇa*-from hearing; *anukīrtanāt*-and thereafter from chanting; *yat*-to whom; *prahvaṇāt*-from offering respects; *yat*-of whom; *smaraṇāt*-from simply remembering; *api*-also; *kvacit*-sometimes; *śva-adaḥ*-a dog-eater; *api*-even; *sadyaḥ*-immediately; *savanāya*-for performing Vedic sacrifices; *kalpate*-becomes eligible; *kutaḥ*-what to speak; *punaḥ*-again; *te*-of You; *bhagavan*-O Supreme Personality of Godhead; *nu*-certainly; *darśanāt*-from seeing.



TRANSLATION



" 'To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters becomes immediately eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead, or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (3.33.6). According to this verse, it doesn't matter what position a person holds. One may be the lowest of the low-a caṇḍāla, or dog-eater-but if he takes to chanting and hearing the holy name of the Lord, he is immediately eligible to perform Vedic sacrifices. This is especially true in this Age of Kali.





harer nāma harer nāma

harer nāmaiva kevalam

kalau nāsty eva nāsty eva

nāsty eva gatir anyathā



(Bṛhan-nāradīya Purāṇa 38.126)





A person born in a brāhmaṇa family cannot perform Vedic sacrifices until he is properly purified and has attained his sacred thread. However, according to this verse, it is understood that even a lowborn person can immediately perform sacrifices if he sincerely chants and hears the holy name of the Lord. Sometimes envious people ask how Europeans and Americans in this Kṛṣṇa consciousness movement can become brāhmaṇas and perform sacrifices. They do not know that the Europeans and Americans have already been purified by chanting the holy name of the Lord-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This is the proof. Śvādo 'pi sadyaḥ savanāya kalpate. One may be born in a family of dog-eaters, but he can perform sacrifices simply by chanting the mahā-mantra.



Those who find fault in the Western Vaiṣṇavas should consider this statement from *Śrīmad-Bhāgavatam* and the commentary on this verse by Śrīla Jīva Gosvāmī. In this regard, Śrīla Jīva Gosvāmī has stated that to become a brāhmaṇa, one has to wait for purification and undergo the sacred thread ceremony, but a chanter of the holy name does not have to wait for the sacred thread ceremony. We do not allow devotees to perform sacrifices until they are properly initiated in the sacred thread ceremony. Yet according to this verse, an offenseless chanter of the holy name is already fit to perform a fire ceremony, even though he is not doubly initiated by the sacred thread ceremony. This is the verdict given by Lord Kapiladeva in His instructions to His mother, Devahūti. It was Lord Kapiladeva who instructed Devahūti in pure Sāṅkhya philosophy.





TEXT 126





eita' mahimā--tomāra 'taṭastha'-lakṣaṇa



'svarūpa'-lakṣaṇe tumi--'vrajendra-nandana'



SYNONYMS



*eita'*-all these; *mahimā*-glories; *tomāra*-Your; *taṭastha*-lakṣaṇa-marginal characteristics; *sva*-rūpa-original; *lakṣaṇe*-by characteristics; *tumi*-You; *vrajendra-nandana*-the son of Mahārāja Nanda.



TRANSLATION



"These glories of Yours are only marginal. Originally You are the son of Mahārāja Nanda."



PURPORT



The original characteristics of a substance are called svarūpa, and the subsequent corollaries are called taṭastha-lakṣaṇa, or marginal characteristics. The glories of the Lord's marginal characteristics prove Him to be the original Supreme Personality of Godhead, the son of Mahārāja Nanda. As soon as one understands this, one accepts Śrī Caitanya Mahāprabhu as the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa.





TEXT 127





sei saba loke prabhu prasāda karila



kṛṣṇa-preme matta loka nija-ghare gela



SYNONYMS



*sei saba loke*-unto all those persons; *prabhu*-Śrī Caitanya Mahāprabhu; *prasāda karila*-bestowed His causeless mercy; *kṛṣṇa-preme*-in ecstatic love of Kṛṣṇa; *matta*-maddened; *loka*-persons; *nija*-ghare gela-returned to their own homes.



TRANSLATION



Śrī Caitanya Mahāprabhu then bestowed His causeless mercy upon all the people there, and everyone became ecstatic with love of God. Finally they all returned to their homes.





TEXT 128





ei-mata kata-dina 'akrūre' rahilā



kṛṣṇa-nāma-prema diyā loka nistārilā



SYNONYMS



*ei-mata*-in this way; *kata-dina*-for some days; *akrūre rahilā*-stayed at Akrūra-tīrtha; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *prema*-ecstatic love; *diyā*-distributing; *loka*-everyone; *nistārilā*-delivered.



TRANSLATION



Śrī Caitanya Mahāprabhu remained for some days in Akrūra-tīrtha. He delivered everyone there simply by distributing the holy name of Kṛṣṇa and ecstatic love for the Lord.





TEXT 129





mādhava-purīra śiṣya seita brāhmaṇa



mathurāra ghare-ghare karā'na nimantraṇa



SYNONYMS



*mādhava-purīra*-of Mādhavendra Purī; *śiṣya*-disciple; *seita*-that; *brāhmaṇa*-brāhmaṇa; *mathurāra*-of Mathurā City; *ghare*-ghare-home to home; *karā'na*-causes to make; *nimantraṇa*-invitation.



TRANSLATION



The brāhmaṇa disciple of Mādhavendra Purī went from house to house in Mathurā and inspired other brāhmaṇas to invite Caitanya Mahāprabhu to their homes.





TEXT 130





mathurāra yata loka brāhmaṇa sajjana



bhaṭṭācārya-sthāne āsi' kare nimantraṇa



SYNONYMS



*mathurāra*-of Mathurā; *yata*-all; *loka*-people; *brāhmaṇa sat*-jana-gentlemen and brāhmaṇas; *bhaṭṭācārya*-sthāne-unto Balabhadra Bhaṭṭācārya; *āsi'*-coming; *kare nimantraṇa*-offer invitations.



TRANSLATION



Thus all the respectable people of Mathurā, headed by the brāhmaṇas, came to Balabhadra Bhaṭṭācārya and extended invitations to the Lord.





TEXT 131





eka-dina 'daśa' 'biśa' āise nimantraṇa



bhaṭṭācārya ekera mātra karena grahaṇa



SYNONYMS



*eka-dina*-in one day; *daśa biśa*-ten to twenty; *āise*-come; *nimantraṇa*-the invitations; *bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *ekera*-of one of them; *mātra*-only; *karena grahaṇa*-accepts.



TRANSLATION



In one day, ten to twenty invitations were received, but Balabhadra Bhaṭṭācārya would accept only one of them.





TEXT 132





avasara nā pāya loka nimantraṇa dite



sei vipre sādhe loka nimantraṇa nite



SYNONYMS



*avasara nā pāya*-do not get the opportunity; *loka*-people; *nimantraṇa dite*-to offer invitations; *sei vipre*-unto that brāhmaṇa; *sādhe*-request; *loka*-people; *nimantraṇa nite*-to accept the invitation.



TRANSLATION



Since everyone did not get an opportunity to offer invitations to Śrī Caitanya Mahāprabhu personally, they requested the Sanoḍiyā brāhmaṇa to ask the Lord to accept their invitations.





TEXT 133





kānyakubja-dākṣiṇātyera vaidika brāhmaṇa



dainya kari, kare mahāprabhura nimantraṇa



SYNONYMS



*kānyakubja*-brāhmaṇas from Kānyakubja; *dākṣiṇātyera*-certain brāhmaṇas from South India; *vaidika*-followers of the Vedic religion; *brāhmaṇa*-brāhmaṇas; *dainya kari*-with great humility; *kare*-do; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *nimantraṇa*-invitation.



TRANSLATION



The brāhmaṇas from different places, such as Kānyakubja and South India, who were all strict followers of the Vedic religion, offered invitations to Śrī Caitanya Mahāprabhu with great humility.





TEXT 134





prātaḥ-kāle akrūre āsi' randhana kariyā



prabhure bhikṣā dena śālagrāme samarpiyā



SYNONYMS



*prātaḥ-kāle*-in the morning; *akrūre*-to Akrūra-tīrtha; *āsi'*-coming; *randhana kariyā*-cooking; *prabhure*-unto Śrī Caitanya Mahāprabhu; *bhikṣā dena*-offer lunch; *śālagrāme samarpiyā*-after offering to the śālagrāma-śilā.



TRANSLATION



In the morning they would come to Akrūra-tīrtha and cook food. After offering it to the śālagrāma-śilā, they offered it to Śrī Caitanya Mahāprabhu.



PURPORT



There are brāhmaṇas known as pañca-gauḍa-brāhmaṇas who come from five places in northern India, and there are brāhmaṇas known as pañca-dākṣiṇātya-brāhmaṇas who come from five places in southern India. In northern India the places are Kānyakubja, Sārasvata, Gauḍa, Maithila and Utkala. In southern India the places are Āndhra, Karṇāta, Gurjara, Drāviḍa and Mahārāṣṭra. The brāhmaṇas from these places are considered to be very strict followers of the Vedic principles, and they are accepted as pure brāhmaṇas. They strictly observe Vedic principles and are not polluted by tantric misdeeds. All of these brāhmaṇas respectfully invited Caitanya Mahāprabhu for lunch.





TEXT 135





eka-dina sei akrūra-ghāṭera upare



vasi' mahāprabhu kichu karena vicāre



SYNONYMS



*eka*-dina-once upon a time; *sei*-that; *akrūra-ghāṭera*-of the Akrūra bathing ghat; *upare*-on the bank; *vasi'*-sitting; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kichu*-some; *karena*-does; *vicāre*-consideration.



TRANSLATION



One day Śrī Caitanya Mahāprabhu sat at the bathing ghat of Akrūra-tīrtha and thought the following thoughts.



Akrūra-tīrtha is located on the road between Vṛndāvana and Mathurā. When Kṛṣṇa and Balarāma were being taken to Mathurā by Akrūra, the Lord rested at this place and took His bath in the Yamunā. When Kṛṣṇa and Balarāma took Their baths, Akrūra saw the entire world of Vaikuṇṭha within the water. The inhabitants of Vṛndāvana also saw the Vaikuṇṭha planets within the water.





TEXT 136





ei ghāṭe akrūra vaikuṇṭha dekhila



vrajavāsī loka 'goloka' darśana kaila



SYNONYMS



*ei ghāṭe*-in this bathing place; *akrūra*-Akrūra; *vaikuṇṭha dekhila*-saw the spiritual world; *vrajavāsī loka*-the inhabitants of Vṛndāvana; *goloka darśana kaila*-saw Goloka.



TRANSLATION



Śrī Caitanya Mahāprabhu thought, "At this bathing place, Akrūra saw Vaikuṇṭha, the spiritual world, and all the inhabitants of Vraja saw Goloka Vṛndāvana."





TEXT 137





eta bali' jhāṅpa dilā jalera upare



ḍubiyā rahilā prabhu jalera bhitare



SYNONYMS



*eta bali'*-saying this; *jhāṅpa dilā*-jumped; *jalera upare*-above the water; *ḍubiyā*-sinking; *rahilā*-remained; *prabhu*-Śrī Caitanya Mahāprabhu; *jalera bhitare*-within the water.



TRANSLATION



While considering how Akrūra remained within the water, Śrī Caitanya Mahāprabhu immediately jumped in and stayed under water for some time.





TEXT 138





dekhi' kṛṣṇadāsa kāndi' phukāra karila



bhaṭṭācārya śīghra āsi' prabhure uṭhāila



SYNONYMS



*dekhi'*-seeing; *kṛṣṇadāsa*-Kṛṣṇadāsa; *kāndi'*-crying; *phu*-kāra karila-called loudly; *bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *śīghra*-hastily; *āsi'*-coming; *prabhure uṭhāila*-raised Śrī Caitanya Mahāprabhu.



TRANSLATION



When Kṛṣṇadāsa saw that Caitanya Mahāprabhu was drowning, he cried and shouted very loudly. Balabhadra Bhaṭṭācārya immediately came and pulled the Lord out.





TEXT 139





tabe bhaṭṭācārya sei brāhmaṇe lañā



yukti karilā kichu nibhṛte vasiyā



SYNONYMS



*tabe*-thereafter; *bhaṭṭācārya*-Bhaṭṭācārya; *sei brāhmaṇe*-the Sanoḍiyā brāhmaṇa; *lañā*-taking; *yukti karilā*-consulted; *kichu*-something; *nibhṛte vasiyā*-sitting in a solitary place.



TRANSLATION



After this, Balabhadra Bhaṭṭācārya took the Sanoḍiyā brāhmaṇa to a secluded place and consulted with him.





TEXT 140





āji āmi āchilāṅa uṭhāiluṅ prabhure



vṛndāvane ḍubena yadi, ke uṭhābe tāṅre?



SYNONYMS



*āji*-today; *āmi*-I; *āchilāṅa*-was present; *uṭhāiluṅ*-raised; *prabhure*-Śrī Caitanya Mahāprabhu; *vṛndāvane*-in Vṛndāvana; *ḍubena yadi*-if He drowns; *ke uṭhābe tāṅre*-who will raise Him.



TRANSLATION



Balabhadra Bhaṭṭācārya said, "Since I was present today, it was possible for me to pull the Lord up. However, if He starts to drown at Vṛndāvana, who will help Him?





TEXT 141





lokera saṅghaṭṭa, āra nimantraṇera jañjāla



nirantara āveśa prabhura nā dekhiye bhāla



SYNONYMS



*lokera saṅghaṭṭa*-crowds of people; *āra*-and; *nimantraṇera jañjāla*-the disturbance of invitations; *nirantara*-always; *āveśa*-ecstatic love; *prabhura*-of Śrī Caitanya Mahāprabhu; *nā dekhiye bhāla*-I do not see any good in this.



TRANSLATION



"Now there is a crowd of people here, and these invitations are causing much disturbance. In addition, the Lord is always ecstatic and emotional. I do not find the situation here very good.





TEXT 142





vṛndāvana haite yadi prabhure kāḍiye



tabe maṅgala haya,--ei bhāla yukti haye



SYNONYMS



*vṛndāvana haite*-from Vṛndāvana; *yadi*-if; *prabhure*-Śrī Caitanya Mahāprabhu; *kāḍiye*-I take away; *tabe*-then; *maṅgala haya*-there is auspiciousness; *ei*-this; *bhāla*-good; *yukti*-plan; *haye*-is.



TRANSLATION



"It would be good if we could get Śrī Caitanya Mahāprabhu out of Vṛndāvana. That is my final conclusion."





TEXT 143





vipra kahe,--prayāge prabhu lañā yāi



gaṅgā-tīra-pathe yāi, tabe sukha pāi



SYNONYMS



*vipra kahe*-the brāhmaṇa said; *prayāge*-to Prayāga; *prabhu*-Śrī Caitanya Mahāprabhu; *lañā*-taking; *yāi*-let us go; *gaṅgā*-tīra-pathe-on the bank of the Ganges; *yāi*-let us go; *tabe*-then; *sukha pāi*-we shall get pleasure.



TRANSLATION



The Sanoḍiyā brāhmaṇa said, "Let us take Him to Prayāga and go along the banks of the Ganges. It will be very pleasurable to go that way.





TEXT 144





'soro-kṣetre, āge yāñā kari' gaṅgā-snāna



sei pathe prabhu lañā kariye payāna



SYNONYMS



*soro-kṣetre*-to the holy place named Soro-kṣetra; *āge*-first, beyond; *yāñā*-going; *kari' gaṅgā-snāna*-having taken bath in the Ganges; *sei pathe*-that way; *prabhu lañā*-taking Lord Śrī Caitanya Mahāprabhu; *kariye payāna*-let us go.



TRANSLATION



"After going to the holy place named Soro-kṣetra, and taking bath in the Ganges, let us take Śrī Caitanya Mahāprabhu that way and go.





TEXT 145





māgha-māsa lāgila, ebe yadi yāiye



makare prayāga-snāna kata dina pāiye



SYNONYMS



*māgha-māsa lāgila*-the month of Māgha has begun; *ebe*-now; *yadi*-if; *yāiye*-we go; *makare*-during the Makara-saṅkrānti; *prayāga*-snāna-bathing at Prayāga; *kata dina*-for a few days; *pāiye*-we shall get.



TRANSLATION



"It is now the beginning of the month of Māgha. If we go to Prayāga at this time, we shall have an opportunity to bathe for a few days during Makara-saṅkrānti."



PURPORT



Bathing during the month of Māgha at Māgha-melā still takes place. This has been a very old melā (assembly) from time immemorial. It is said that the Lord in the form of Mohinī took a bucket of nectar and kept it at Prayāga. Consequently Māgha-melā has been observed, and there is an assembly of holy men there every year. Every twelfth year there is a Kumbha-melā, a great festival, and all the holy men from all over India assemble there. The brāhmaṇa wanted to take advantage of the Māgha-melā and bathe there.





Bathing at the confluence of the Ganges and Yamunā near the fort at Allahabad, Prayāga, is mentioned in revealed scriptures:



māghe māsi gamiṣyanti

gaṅgā-yāmuna-saṅgamam

gavāṁ śata-sahasrasya

samyag dattaṁ ca yat-phalam



prayāge māgha-māse vai

tryahaṁ snātasya tat-phalam



"If one goes to Prayāga and bathes at the confluence of the Ganges and Yamunā in the month of Māgha, he attains the result of giving hundreds and thousands of cows in charity. Simply by bathing for three days there, he attains the results of such a pious activity." Because of this, the Sanoḍiyā brāhmaṇa was very eager to go to Prayāga and bathe. Generally karmīs (fruitive laborers) take advantage of bathing there during the month of Māgha, thinking that they will be rewarded in the future. Those who are situated in devotional service do not very strictly follow this karma-kāṇḍīya process.





TEXT 146





āpanāra duḥkha kichu kari' nivedana



'makara-paṅcasi prayāge' kariha sūcana



SYNONYMS



*āpanāra*-personal; *duḥkha*-unhappiness; *kichu*-some; *kari'*-doing; *nivedana*-submission; *makara-paṅcasi*-the full-moon day in the month of Māgha; *prayāge*-to Prayāga; *kariha sūcana*-kindly inform.



TRANSLATION



The Sanoḍiyā brāhmaṇa continued, "Kindly submit to Śrī Caitanya Mahāprabhu the unhappiness you are feeling within yourself. Then propose that we all go to Prayāga on the full-moon day of the month of Māgha.





TEXT 147





gaṅgā-tīra-pathe sukha jānāiha tāṅre



bhaṭṭācārya āsi' tabe kahila prabhure



SYNONYMS



*gaṅgā*-tīra-on the bank of the Ganges; *pathe*-on the path; *sukha*-happiness; *jānāiha*-kindly let know; *tāṅre*-Śrī Caitanya Mahāprabhu; *bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *āsi'*-coming; *tabe*-thereafter; *kahila prabhure*-informed Śrī Caitanya Mahāprabhu.



TRANSLATION



"Tell the Lord of the happiness you will feel in traveling via the banks of the Ganges." Balabhadra Bhaṭṭācārya therefore submitted this prayer to Śrī Caitanya Mahāprabhu.





TEXT 148





"sahite nā pāri āmi lokera gaḍabaḍi



nimantraṇa lāgi' loka kare huḍāhuḍi



SYNONYMS



*sahite nā pāri*-cannot tolerate; *āmi*-I; *lokera*-of people; *gaḍabaḍi*-disturbance; *nimantraṇa*-invitations; *lāgi'*-for; *loka*-people; *kare*-do; *huḍāhuḍi*-hurrying.



TRANSLATION



Balabhadra Bhaṭṭācārya told the Lord, "I can no longer tolerate the disturbance of the crowd. People are coming one after another to offer invitations.





TEXT 149





prātaḥ-kāle āise loka, tomāre nā pāya



tomāre nā pāñā loka mora māthā khāya



SYNONYMS



*prātaḥ-kāle*-in the morning; *āise*-come; *loka*-people; *tomāre*-You; *nā pāya*-cannot see; *tomāre nā pāñā*-not getting You; *loka*-people; *mora māthā khāya*-tax my brain.



TRANSLATION



"Early in the morning people come here, and not seeing You present, they simply tax my brain.





TEXT 150





tabe sukha haya yabe gaṅgā-pathe yāiye



ebe yadi yāi, 'makare' gaṅgā-snāna pāiye



SYNONYMS



*tabe*-then; *sukha haya*-it will be great happiness for me; *yabe*-when; *gaṅgā*-pathe-on the path of the Ganges; *yāiye*-we go; *ebe yadi yāi*-if we go just now; *makare*-during Makara-saṅkrānti; *gaṅgā-snāna pāiye*-we can take bath in the Ganges.



TRANSLATION



"I will be very happy if we all leave and take the path by the banks of the Ganges. Then we can have the opportunity to bathe in the Ganges in Prayāga during Makara-saṅkrānti.



PURPORT



There are two great occasions for bathing in the Ganges during Māgha-melā. One is on the day of the dark moon, and the other is on the day of the full moon during the month of Māgha.





TEXT 151





udvigna ha-ila prāṇa, sahite nā pāri



prabhura ye ājñā haya, sei śire dhari"



SYNONYMS



*udvigna*-agitated; *ha*-ila-has become; *prāṇa*-my mind; *sahite*-to bear; *nā pāri*-I am unable; *prabhura*-of Śrī Caitanya Mahāprabhu; *ye*-what; *ājñā*-order; *haya*-there is; *sei śire dhari*-I accept that.



TRANSLATION



"My mind has become very agitated, and I cannot bear this anxiety. May everything rest on the permission of Your Lordship. I will accept whatever You want to do."





TEXT 152





yadyapi vṛndāvana-tyāge nāhi prabhura mana



bhakta-icchā pūrite kahe madhura vacana



SYNONYMS



*yadyapi*-although; *vṛndāvana-tyāge*-to leave Vṛndāvana; *nāhi prabhura mana*-was not the desire of the Lord; *bhakta*-of the devotee; *icchā*-desire; *pūrite*-to fulfill; *kahe*-says; *madhura vacana*-sweet words.



TRANSLATION



Although Śrī Caitanya Mahāprabhu had no desire to leave Vṛndāvana, He began to speak sweet words just to fulfill the desire of His devotee.





TEXT 153





"tumi āmāya āni' dekhāilā vṛndāvana



ei 'ṛṇa' āmi nāriba karite śodhana



SYNONYMS



*tumi*-you; *āmāya*-Me; *āni'*-bringing; *dekhāilā*-showed; *vṛndāvana*-the holy place named Vṛndāvana; *ei ṛṇa*-this debt; *āmi nāriba*-I shall not be able; *karite śodhana*-to repay.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "You have brought Me here to show Me Vṛndāvana. I am very much indebted to you, and I shall not be able to repay this debt.





TEXT 154





ye tomāra icchā, āmi seita kariba



yāhāṅ lañā yāha tumi, tāhāṅi yāiba"



SYNONYMS



*ye tomāra icchā*-whatever You like; *āmi*-I; *seita kariba*-must act accordingly; *yāhāṅ*-wherever; *lañā yāha*-take; *tumi*-you; *tāhāṅi yāiba*-I shall go there.



TRANSLATION



"Whatever you desire, I must do. Wherever you take Me, I shall go."





TEXT 155





prātaḥ-kāle mahāprabhu prātaḥ-snāna kaila



'vṛndāvana chāḍiba' jāni' premāveśa haila



SYNONYMS



*prātaḥ-kāle*-in the morning; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *prātaḥ*-snāna kaila-took His morning bath; *vṛndāvana chāḍiba*-I shall have to leave Vṛndāvana; *jāni'*-knowing; *prema-āveśa haila*-became ecstatic in love.



TRANSLATION



The next morning, Śrī Caitanya Mahāprabhu got up early. After taking His bath, He became ecstatic with love, knowing that He now had to leave Vṛndāvana.





TEXT 156





bāhya vikāra nāhi, premāviṣṭa mana



bhaṭṭācārya kahe,--cala, yāi mahāvana



SYNONYMS



*bāhya*-external; *vikāra*-symptoms; *nāhi*-there were not; *prema-āviṣṭa mana*-the mind was full of ecstatic love; *bhaṭṭācārya kahe*-Bhaṭṭācārya said; *cala*-let us go; *yāi mahāvana*-let us go to Mahāvana.



TRANSLATION



Although the Lord did not exhibit any external symptoms, His mind was filled with ecstatic love. At that time, Balabhadra Bhaṭṭācārya said, "Let us go to Mahāvana [Gokula]."





TEXT 157





eta bali' mahāprabhure naukāya vasāñā



pāra kari' bhaṭṭācārya calilā lañā



SYNONYMS



*eta bali'*-saying this; *mahāprabhure*-Śrī Caitanya Mahāprabhu; *naukāya*-on a boat; *vasāñā*-making sit down; *pāra kari'*-crossing the river; *bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *calilā*-went; *lañā*-taking.



TRANSLATION



Saying this, Balabhadra Bhaṭṭācārya made Śrī Caitanya Mahāprabhu sit aboard a boat. After they crossed the river, he took the Lord with him.





TEXT 158





premī kṛṣṇadāsa, āra seita brāhmaṇa



gaṅgā-tīra-pathe yāibāra vijña dui-jana



SYNONYMS



*premī kṛṣṇadāsa*-the devotee Rājaputa Kṛṣṇadāsa; *āra*-and; *seita brāhmaṇa*-that Sanoḍiyā brāhmaṇa; *gaṅgā*-tīra-pathe-on the path by the bank of the Ganges; *yāibāra*-to go; *vijña*-experienced; *dui*-jana-two persons.



TRANSLATION



Both Rājaputa Kṛṣṇadāsa and the Sanoḍiyā brāhmaṇa knew the path along the Ganges bank very well.





TEXT 159





yāite eka vṛkṣa-tale prabhu sabā lañā



vasilā, sabāra patha-śrānti dekhiyā



SYNONYMS



*yāite*-while passing; *eka*-one; *vṛkṣa*-tale-underneath a tree; *prabhu*-Śrī Caitanya Mahāprabhu; *sabā lañā*-taking all of them; *vasilā*-sat down; *sabāra*-of all of them; *patha-śrānti*-fatigue because of walking; *dekhiyā*-understanding.



TRANSLATION



While walking, Śrī Caitanya Mahāprabhu, understanding that the others were fatigued, took them all beneath a tree and sat down.





TEXT 160





sei vṛkṣa-nikaṭe care bahu gābhī-gaṇa



tāhā dekhi' mahāprabhura ullasita mana



SYNONYMS



*sei*-that; *vṛkṣa*-nikaṭe-near the tree; *care*-were grazing; *bahu*-many; *gābhī*-gaṇa-cows; *tāhā*-that; *dekhi'*-seeing; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *ullasita mana*-the mind became very pleased.



TRANSLATION



There were many cows grazing near that tree, and the Lord was very pleased to see them.





TEXT 161





ācambite eka gopa vaṁśī bājāila



śuni' mahāprabhura mahā-premāveśa haila



SYNONYMS



*ācambite*-suddenly; *eka gopa*-one cowherd boy; *vaṁśī*-flute; *bājāila*-blew; *śuni'*-hearing; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *mahā*-prema-āveśa-absorption in great ecstatic love; *haila*-there was.



TRANSLATION



Suddenly a cowherd boy blew on his flute, and immediately the Lord was struck with ecstatic love.





TEXT 162





acetana hañā prabhu bhūmite paḍilā



mukhe phenā paḍe, nāsāya śvāsa ruddha hailā



SYNONYMS



*acetana*-unconscious; *hañā*-becoming; *prabhu*-Śrī Caitanya Mahāprabhu; *bhūmite paḍilā*-fell on the ground; *mukhe*-at the mouth; *phenā paḍe*-there was foam; *nāsāya*-in the nostrils; *śvāsa*-breath; *ruddha hailā*-stopped.



TRANSLATION



Filled with ecstatic love, the Lord fell unconscious to the ground. He foamed about the mouth, and His breathing stopped.





TEXT 163





hena-kāle tāhāṅ āśoyāra daśa āilā



mleccha-pāṭhāna ghoḍā haite uttarilā



SYNONYMS



*hena*-kāle-just at this time; *tāhāṅ*-there; *āśoyāra*-soldiers; *daśa*-ten; *āilā*-came; *mleccha*-Mohammedans; *pāṭhāna*-the race of Pāṭhānas; *ghoḍā*-horses; *haite*-from; *uttarilā*-got down.



TRANSLATION



While the Lord was unconscious, ten cavalry soldiers belonging to the Mohammedan Pāṭhāna military order rode up and dismounted.





TEXT 164





prabhure dekhiyā mleccha karaye vicāra



ei yati-pāśa chila suvarṇa apāra



SYNONYMS



*prabhure*-Śrī Caitanya Mahāprabhu; *dekhiyā*-seeing; *mleccha*-the Mohammedans; *karaye vicāra*-considered; *ei yati*-pāśa-within the possession of this sannyāsī; *chila*-there was; *suvarṇa apāra*-a large quantity of gold.



TRANSLATION



Seeing the Lord unconscious, the soldiers thought, "This sannyāsī must have possessed a large quantity of gold.





TEXT 165





ei cāri bāṭoyāra dhuturā khāoyāñā



māri' ḍāriyāche, yatira saba dhana lañā



SYNONYMS



*ei*-these; *cāri*-four; *bāṭoyāra*-rogues; *dhuturā*-dhuturā; *khāoyāñā*-making Him eat; *māri' ḍāriyāche*-killed; *yatira*-of the sannyāsī; *saba*-all; *dhana*-wealth; *lañā*-taking away.



TRANSLATION



"These four rogues here must have taken away that sannyāsī's riches after killing Him by making Him take the poison dhuturā."





TEXT 166





tabe sei pāṭhāna cāri-janere bāṅdhila



kāṭite cāhe, gauḍiyā saba kāṅpite lāgila



SYNONYMS



*tabe*-then; *sei pāṭhāna*-the Pāṭhāna soldiers; *cāri-janere*-the four persons; *bāṅdhila*-arrested; *kāṭite cāhe*-wanted to kill them; *gauḍiyā*-the Bengalis; *saba*-all; *kāṅpite lāgila*-began to tremble.



TRANSLATION



Thinking this, the Pāṭhāna soldiers arrested the four persons and decided to kill them. Because of this, the two Bengalis began to tremble.



PURPORT



The four persons were Balabhadra Bhaṭṭācārya, his assistant brāhmaṇa, Rājaputa Kṛṣṇadāsa and the Sanoḍiyā brāhmaṇa devotee of Mādhavendra Purī.





TEXT 167





kṛṣṇadāsa--rājaputa, nirbhaya se baḍa



sei vipra--nirbhaya, se--mukhe baḍa daḍa



SYNONYMS



*kṛṣṇadāsa*-Kṛṣṇadāsa; *rājaputa*-belonging to the Rājaputa race; *nirbhaya*-fearless; *se*-he; *baḍa*-very; *sei vipra*-the Sanoḍiyā brāhmaṇa; *nirbhaya*-also fearless; *se*-he; *mukhe*-in the mouth; *baḍa daḍa*-very brave.



TRANSLATION



The devotee Kṛṣṇadāsa, who belonged to the Rājaputa race, was very fearless. The Sanoḍiyā brāhmaṇa was also fearless, and he spoke very bravely.





TEXT 168





vipra kahe,--pāṭhāna, tomāra pātsāra dohāi



cala tumi āmi sikdāra-pāśa yāi



SYNONYMS



*vipra kahe*-the brāhmaṇa said; *pāṭhāna*-you Pāṭhāna soldiers; *tomāra*-your; *pātsāra*-king; *dohāi*-under the protection of; *cala*-let us go; *tumi*-you; *āmi*-we; *sikdāra-pāśa*-to the commander; *yāi*-let us go.



TRANSLATION



The brāhmaṇa said, "You Pāṭhāna soldiers are all under the protection of your king. Let us go to your commander and get his decision.





TEXT 169





ei yati--āmāra guru, āmi--māthura brāhmaṇa



pātsāra āge āche mora 'śata jana'



SYNONYMS



*ei yati*-this sannyāsī; *āmāra guru*-my spiritual master; *āmi*-I; *māthura brāhmaṇa*-a brāhmaṇa from Mathurā; *pātsāra āge*-in the service of the Mohammedan king; *āche*-there are; *mora*-my; *śata jana*-one hundred persons.



TRANSLATION



"This sannyāsī is my spiritual master, and I am from Mathurā. I am a brāhmaṇa, and I know many people who are in the service of the Mohammedan king.





TEXT 170





ei yati vyādhite kabhu hayena mūrcchita



abaṅhi cetana pāibe, ha-ibe samvita



SYNONYMS



*ei yati*-this sannyāsī; *vyādhite*-under the influence of disease; *kabhu*-sometimes; *hayena mūrcchita*-becomes unconscious; *abaṅhi*-very soon; *cetana*-consciousness; *pāibe*-will get back; *ha*-ibe samvita-will come to His proper senses.



TRANSLATION



"This sannyāsī sometimes falls unconscious due to the influence of a disease. Please sit down here, and you will see that He will very soon regain consciousness and His normal condition.





TEXT 171





kṣaṇeka ihāṅ vaisa, bāndhi' rākhaha sabāre



iṅhāke puchiyā, tabe māriha sabāre



SYNONYMS



*kṣaṇeka*-for some time; *ihāṅ vaisa*-sit down here; *bāndhi'*-arresting; *rākhaha*-keep; *sabāre*-all of us; *iṅhāke puchiyā*-after questioning Him; *tabe*-then; *māriha sabāre*-you can kill all of us.



TRANSLATION



"Sit down here for a while and keep us all under arrest. When the sannyāsī regains his senses, you can question Him. Then, if you like, you can kill us all."





TEXT 172





pāṭhāna kahe,--tumi paścimā māthura dui-jana



'gauḍiyā' ṭhak ei kāṅpe dui-jana



SYNONYMS



*pāṭhāna kahe*-the soldiers said; *tumi*-you; *paścimā*-western Indians; *māthura*-belonging to the district of Mathurā; *dui*-jana-two of you; *gauḍiyā*-Bengalis; *ṭhak*-rogues; *ei*-these; *kāṅpe*-are trembling; *dui*-jana-two persons.



TRANSLATION



The Pāṭhāna soldiers said, "You are all rogues. Two of you belong to the district of Mathurā, and the other two, who are trembling, belong to Bengal."





TEXT 173





kṛṣṇadāsa kahe,--āmāra ghara ei grāme



dui-śata turkī āche, śateka kāmāne



SYNONYMS



*kṛṣṇadāsa kahe*-Rājaputa Kṛṣṇadāsa said; *āmāra ghara*-my home; *ei grāme*-in this village; *dui-śata turkī*-two hundred Turks; *āche*-I have; *śateka kāmāne*-one hundred cannons.



TRANSLATION



Rājaputa Kṛṣṇadāsa said, "I have my home here, and I also have about two hundred Turkish soldiers and about one hundred cannons.





TEXT 174





ekhani āsibe saba, āmi yadi phukāri



ghoḍā-piḍā luṭi' labe tomā-sabā māri'



SYNONYMS



*ekhani*-immediately; *āsibe saba*-all of them will come; *āmi*-I; *yadi*-if; *phu*-kāri-call loudly; *ghoḍā*-piḍā-horses and their saddles; *luṭi'*-plundering; *labe*-will take; *tomā*-sabā māri'-after killing all of you.



TRANSLATION



"If I call loudly, they will come immediately to kill you and plunder your horses and saddles.





TEXT 175





gauḍiyā--'bāṭapāḍa' nahe, tumi--'bāṭapāḍa'



tīrtha-vāsī luṭha', āra cāha' māribāra



SYNONYMS



*gauḍiyā*-the Bengalis; *bāṭapāḍa nahe*-are not rogues; *tumi*-you; *bāṭapāḍa*-rogues; *tīrtha*-vāsī-persons visiting places of pilgrimage; *luṭha'*-you plunder; *āra*-and; *cāha'*-you want; *māribāra*-to kill.



TRANSLATION



"The Bengali pilgrims are not rogues. You are rogues, for you want to kill the pilgrims and plunder them."





TEXT 176





śuniyā pāṭhāna mane saṅkoca ha-ila



hena-kāle mahāprabhu 'caitanya' pāila



SYNONYMS



*śuniyā*-hearing; *pāṭhāna*-the Mohammedan soldiers; *mane*-in the mind; *saṅkoca ha*-ila-there was a little hesitation; *hena*-kāle-at this time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *caitanya pāila*-came to his senses.



TRANSLATION



Upon hearing this challenge, the Pāṭhāna soldiers became hesitant. Then suddenly Śrī Caitanya Mahāprabhu regained consciousness.





TEXT 177





huṅkāra kariyā uṭhe, bale 'hari' 'hari'



premāveśe nṛtya kare ūrdhva-bāhu kari'



SYNONYMS



*huṅ*-kāra kariyā-resounded very loudly; *uṭhe*-stands up; *bale hari hari*-chants Hari, Hari; *prema-āveśe*-in ecstatic love; *nṛtya kare*-dances; *ūrdhva*-bāhu kari'-raising his arms upward.



TRANSLATION



Coming to His senses, the Lord very loudly began chanting the holy name, "Hari! Hari!" The Lord raised His arms upward and began to dance in ecstatic love.





TEXT 178





premāveśe prabhu yabe karena citkāra



mlecchera hṛdaye yena lāge śeladhāra



SYNONYMS



*prema-āveśe*-in ecstatic love; *prabhu*-Śrī Caitanya Mahāprabhu; *yabe*-when; *karena citkāra*-loudly shouts; *mlecchera hṛdaye*-in the hearts of the Mohammedan soldiers; *yena*-as if; *lāge*-strikes; *śela-dhāra*-a thunderbolt.



TRANSLATION



When the Lord shouted very loudly in ecstatic love, it appeared to the Mohammedan soldiers that their hearts were struck by thunderbolts.





TEXT 179





bhaya pāñā mleccha chāḍi' dila cāri-jana



prabhu nā dekhila nija-gaṇera bandhana



SYNONYMS



*bhaya pāñā*-being afraid; *mleccha*-the Mohammedans; *chāḍi' dila*-released; *cāri-jana*-the four persons; *prabhu*-Śrī Caitanya Mahāprabhu; *nā dekhila*-did not see; *nija-gaṇera*-of His personal associates; *bandhana*-the arrest.



TRANSLATION



Seized by fear, all the Pāṭhāna soldiers immediately released the four persons. Thus Śrī Caitanya Mahāprabhu did not see His personal associates arrested.





TEXT 180





bhaṭṭācārya āsi' prabhure dhari' vasāila



mleccha-gaṇa dekhi' mahāprabhura 'bāhya' haila



SYNONYMS



*bhaṭṭācārya*-Bhaṭṭācārya; *āsi'*-immediately coming near; *prabhure*-Śrī Caitanya Mahāprabhu; *dhari'*-taking; *vasāila*-made to sit; *mleccha*-gaṇa dekhi'-seeing the Mohammedan soldiers; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *bāhya*-external consciousness; *haila*-there was.



TRANSLATION



At that time, Balabhadra Bhaṭṭācārya went to Śrī Caitanya Mahāprabhu and made Him sit down. Seeing the Mohammedan soldiers, the Lord regained His normal senses.





TEXT 181





mleccha-gaṇa āsi' prabhura vandila caraṇa



prabhu-āge kahe,--ei ṭhak cāri-jana



SYNONYMS



*mleccha-gaṇa*-the Mohammedan soldiers; *āsi'*-after coming there; *prabhura*-of Śrī Caitanya Mahāprabhu; *vandila caraṇa*-worshiped the lotus feet; *prabhu-āge kahe*-said before the Lord; *ei ṭhak cāri*-jana-these four persons are rogues.



TRANSLATION



All the Mohammedan soldiers then came before the Lord, worshiped His lotus feet and said, "Here are four rogues.





TEXT 182





ei cāri mili' tomāya dhuturā khāoyāñā



tomāra dhana laila tomāya pāgala kariyā



SYNONYMS



*ei cāri mili'*-four rogues together; *tomāya*-You; *dhuturā khāoyāñā*-making to drink poison; *tomāra*-Your; *dhana*-wealth; *laila*-took away; *tomāya*-You; *pāgala*-intoxicated; *kariyā*-making.



TRANSLATION



"These rogues have made You take dhuturā. Having made You mad, they have taken all Your possessions."





TEXT 183





prabhu kahena,--ṭhak nahe, mora 'saṅgī' jana



bhikṣuka sannyāsī, mora nāhi kichu dhana



SYNONYMS



*prabhu kahena*-Śrī Caitanya Mahāprabhu replied; *ṭhak nahe*-they are not rogues; *mora saṅgī jana*-My associates; *bhikṣuka*-beggar; *sannyāsī*-sannyāsī; *mora*-My; *nāhi*-are not; *kichu*-any; *dhana*-riches.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "These are not rogues. They are My associates. Being a sannyāsī beggar, I do not possess anything.





TEXT 184





mṛgī-vyādhite āmi kabhu ha-i acetana



ei cāri dayā kari' karena pālana



SYNONYMS



*mṛgī*-vyādhite-due to epilepsy; *āmi*-I; *kabhu*-sometimes; *ha*-i-become; *acetana*-unconscious; *ei cāri*-these four men; *dayā kari'*-being merciful; *karena pālana*-maintain Me.



TRANSLATION



"Due to epilepsy, I sometimes fall unconscious. Out of their mercy, these four men maintain Me."





TEXT 185





sei mleccha-madhye eka parama gambhīra



kāla vastra pare sei,--loke kahe 'pīra'



SYNONYMS



*sei mleccha*-madhye-among those Mohammedans; *eka*-one; *parama gambhīra*-very grave; *kāla vastra*-black garments; *pare sei*-he wears; *loke*-people; *kahe*-call; *pīra*-a saintly person.



TRANSLATION



Among the Mohammedans was a grave person who was wearing a black dress. People called him a saintly person.





TEXT 186





citta ārdra haila tāṅra prabhure dekhiyā



'nirviśeṣa-brahma' sthāpe svaśāstra uṭhāñā



SYNONYMS



*citta*-heart; *ārdra*-softened; *haila*-became; *tāṅra*-his; *prabhure dekhiyā*-seeing Lord Caitanya Mahāprabhu; *nirviśeṣa*-brahma-impersonal Brahman; *sthāpe*-wanted to establish; *sva-śāstra uṭhāñā*-raising his scripture.



TRANSLATION



The heart of that saintly person softened upon seeing Śrī Caitanya Mahāprabhu. He wanted to talk to Him and establish impersonal Brahman on the basis of his own scripture, the Koran.





TEXT 187





'advaita-brahma-vāda' sei karila sthāpana



tāra śāstra-yuktye tāre prabhu kailā khaṇḍana



SYNONYMS



*advaita-brahma-vāda*-the impersonal Brahman conception; *sei*-that saintly person; *karila sthāpana*-established; *tāra śāstra*-yuktye-on the logic of his scripture; *tāre*-unto him; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā*-did; *khaṇḍana*-refutation.



TRANSLATION



When that person established the impersonal Brahman conception of the Absolute Truth on the basis of the Koran, Śrī Caitanya Mahāprabhu refuted his argument.





TEXT 188





yei yei kahila, prabhu sakali khaṇḍila



uttara nā āise mukhe, mahā-stabdha haila



SYNONYMS



*yei yei kahila*-whatever he spoke; *prabhu*-Śrī Caitanya Mahāprabhu; *sakali khaṇḍila*-refuted everything; *uttara*-answer; *nā āise*-could not come; *mukhe*-in his mouth; *mahā-stabdha haila*-he became greatly stunned.



TRANSLATION



Whatever arguments he put forward, the Lord refuted them all. Finally the person became stunned and could not speak.





TEXT 189





prabhu kahe,--tomāra śāstra sthāpe 'nirviśeṣe'



tāhā khaṇḍi' 'saviśeṣa' sthāpiyāche śeṣe



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu continued to speak; *tomāra śāstra*-your scripture (the Koran); *sthāpe*-establishes; *nirviśeṣe*-impersonalism; *tāhā khaṇḍi'*-refuting that; *sa*-viśeṣa-personal God; *sthāpiyāche*-established; *śeṣe*-at the end.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "The Koran has certainly established impersonalism, but at the end it refutes that impersonalism and establishes the personal God.





TEXT 190





tomāra śāstre kahe śeṣe 'eka-i īśvara'



'sarvaiśvarya-pūrṇa teṅho--śyāma-kalevara



SYNONYMS



*tomāra śāstre*-in your scripture; *kahe*-it says; *śeṣe*-at the end; *eka*-i īśvara-there is one God; *sarva*-aiśvarya-pūrṇa-full of all opulence; *teṅho*-He; *śyāma*-kalevara-bodily complexion is blackish.



TRANSLATION



"The Koran accepts the fact that ultimately there is only one God. He is full of opulence, and His bodily complexion is blackish.



PURPORT



The revealed scripture of the Mohammedans is the Koran. There is one Mohammedan sampradāya known as the Sufis. The Sufis accept impersonalism, believing in the oneness of the living entity with the Absolute Truth. Their supreme slogan is "analahak." The Sufi sampradāya was certainly derived from Śaṅkarācārya's impersonalists.





TEXT 191





sac-cid-ānanda-deha, pūrṇa-brahma-svarūpa



'sarvātmā', 'sarvajña', nitya sarvādi-svarūpa



SYNONYMS



*sat*-cit-ānanda-deha-transcendental, blissful, spiritual body; *pūrṇa-brahma-svarūpa*-the identification of the Absolute Truth; *sarva-ātmā*-all-pervading; *sarva*-jña-omniscient; *nitya*-eternal; *sarva-ādi*-the origin of everything; *svarūpa*-the real form of the Lord.



TRANSLATION



"According to the Koran, the Lord has a supreme, blissful, transcendental body. He is the Absolute Truth, the all-pervading, omniscient and eternal being. He is the origin of everything.





TEXT 192





sṛṣṭi, sthiti, pralaya tāṅhā haite haya



sthūla-sūkṣma-jagatera teṅho samāśraya



SYNONYMS



*sṛṣṭi*-creation; *sthiti*-maintenance; *pralaya*-dissolution; *tāṅhā*-Him; *haite*-from; *haya*-becomes possible; *sthūla*-gross; *sūkṣma*-subtle; *jagatera*-of the cosmic manifestation; *teṅho*-He; *samāśraya*-the only shelter.



TRANSLATION



"Creation, maintenance and dissolution come from Him. He is the original shelter of all gross and subtle cosmic manifestations.





TEXT 193





sarva-śreṣṭha, sarvārādhya, kāraṇera kāraṇa



tāṅra bhaktye haya jīvera saṁsāra-tāraṇa



SYNONYMS



*sarva-śreṣṭha*-the Supreme Truth; *sarva-ārādhya*-worshipable by everyone; *kāraṇera kāraṇa*-the cause of all causes; *tāṅra*-His; *bhaktye*-by devotional service; *haya*-becomes; *jīvera*-of the living entity; *saṁsāra*-tāraṇa-deliverance from material existence.



TRANSLATION



"The Lord is the Supreme Truth worshipable by everyone. He is the cause of all causes. By engaging in His devotional service, the living entity is relieved from material existence.





TEXT 194





tāṅra sevā vinā jīvera nā yāya 'saṁsāra'



tāṅhāra caraṇe prīti--'puruṣārtha-sāra'



SYNONYMS



*tāṅra*-His; *sevā*-service; *vinā*-without; *jīvera*-of the conditioned soul; *nā*-not; *yāya*-finishes; *saṁsāra*-material bondage; *tāṅhāra*-His; *caraṇe*-at the lotus feet; *prīti*-love; *puruṣārtha-sāra*-the ultimate goal of life.



TRANSLATION



"No conditioned soul can get out of material bondage without serving the Supreme Personality of Godhead. Love at His lotus feet is the ultimate goal of life.



PURPORT



According to the Mohammedan scripture, without evādat, offering prayers at a mosque or elsewhere five times daily (namāja), one cannot be successful in life. Śrī Caitanya Mahāprabhu pointed out that in the revealed scripture of the Mohammedans, love of Godhead is the ultimate goal. Karma-yoga and jñāna-yoga are certainly described in the Koran, but ultimately the Koran states that the ultimate goal is the offering of prayers to the Supreme Person (evādat).





TEXT 195





mokṣādi ānanda yāra nahe eka 'kaṇa'



pūrṇānanda-prāpti tāṅra caraṇa-sevana



SYNONYMS



*mokṣa-ādi*-liberation and so on; *ānanda*-transcendental bliss; *yāra*-whose; *nahe*-not; *eka*-even; *kaṇa*-a fragment; *pūrṇa-ānanda*-prāpti-attainment of completely blissful life; *tāṅra caraṇa*-sevana-service to His lotus feet.



TRANSLATION



"The happiness of liberation, whereby one merges into the Lord's existence, cannot even be compared to a fragment of the transcendental bliss obtained by service unto the Lord's lotus feet.





TEXT 196





'karma', jñāna', 'yoga' āge kariyā sthāpana



saba khaṇḍi' sthāpe 'īśvara', 'tāṅhāra sevana'



SYNONYMS



*karma*-fruitive activities; *jñāna*-speculative knowledge; *yoga*-mystic power; *āge*-in the beginning; *kariyā sthāpana*-establishing; *saba khaṇḍi'*-refuting everything; *sthāpe*-establishes; *īśvara*-the Personality of Godhead; *tāṅhāra sevana*-His service.



TRANSLATION



"In the Koran there are descriptions of fruitive activity, speculative knowledge, mystic power and union with the Supreme, but ultimately everything is refuted as the Lord's personal feature and His devotional service is established.





TEXT 197





tomāra paṇḍita-sabāra nāhi śāstra-jñāna



pūrvāpara-vidhi-madhye 'para'--balavān



SYNONYMS



*tomāra paṇḍita-sabāra*-of the learned scholars of your community; *nāhi*-there is not; *śāstra*-jñāna-knowledge of revealed scripture; *pūrva-āpara*-former and latter; *vidhi*-regulative principles; *madhye*-among; *para*-the conclusion at the end; *balavān*-most powerful.



TRANSLATION



"The scholars of the Koran are not very advanced in knowledge. Although there are many methods prescribed, they do not know that the ultimate conclusion should be considered the most powerful.





TEXT 198





nija-śāstra dekhi' tumi vicāra kariyā



ki likhiyāche śeṣe kaha nirṇaya kariyā



SYNONYMS



*nija-śāstra*-your own scripture; *dekhi'*-seeing; *tumi*-you; *vicāra kariyā*-deliberating; *ki likhiyāche*-what was written; *śeṣe*-at the end; *kaha*-say; *nirṇaya kariyā*-ascertaining.



TRANSLATION



"Seeing your own Koran and deliberating over what is written there, what is your conclusion?"





TEXT 199





mleccha kahe,--yei kaha, sei 'satya' haya



śāstre likhiyāche, keha la-ite nā pāraya



SYNONYMS



*mleccha kahe*-the Mohammedan replied; *yei kaha*-what You say; *sei*-that; *satya haya*-is true; *śāstre*-in the Koran; *likhiyāche*-it has been written; *keha*-anyone; *la-ite*-to take; *nā pāraya*-is not able.



TRANSLATION



The saintly Mohammedan replied, "All that You have said is true. This has certainly been written in the Koran, but our scholars can neither understand nor accept it.





TEXT 200





'nirviśeṣa-gosāñi' lañā karena vyākhyāna



'sākāra-gosāñi'--sevya, kāro nāhi jñāna



SYNONYMS



*nirviśeṣa-gosāñi*-the Supreme Personality of Godhead as impersonal; *lañā*-taking; *karena vyākhyāna*-they describe; *sa-ākāra-gosāñi*-the personal feature of the Lord; *sevya*-worshipable; *kāro nāhi jñāna*-no one has this knowledge.



TRANSLATION



"Usually they describe the Lord's impersonal aspect, but they hardly know that the Lord's personal feature is worshipable. They are undoubtedly lacking this knowledge.



PURPORT



The saintly Mohammedan admitted that those who were supposedly conversant in the teachings of the Koran could not ultimately understand the essence of the Koran. Because of this, they accepted only the Lord's impersonal feature. Generally they recite and explain this portion only. Although the transcendental body of the Lord is worshipable, most of them are unaware of this.





TEXT 201





seita 'gosāñi' tumi--sākṣāt 'īśvara'



more kṛpā kara, muñi--ayogya pāmara



SYNONYMS



*seita*-that; *gosāñi*-Personality of Godhead; *tumi*-You; *sākṣāt*-directly; *īśvara*-the Personality of Godhead; *more*-upon me; *kṛpā kara*-kindly be merciful; *muñi*-I; *ayogya pāmara*-very fallen and unfit.



TRANSLATION



"Since You are that very same Supreme Personality of Godhead Himself, please be merciful upon me. I am fallen and unfit.





TEXT 202





aneka dekhinu muñi mleccha-śāstra haite



'sādhya-sādhana-vastu' nāri nirdhārite



SYNONYMS



*aneka*-many; *dekhinu*-have studied; *muñi*-I; *mleccha-śāstra*-Mohammedan scripture; *haite*-from; *sādhya*-the ultimate goal of life; *sādhana*-how to approach it; *vastu*-matter; *nāri nirdhārite*-I cannot decide conclusively.



TRANSLATION



"I have studied the Mohammedan scripture very extensively, but from it I cannot conclusively decide what the ultimate goal of life is or how I can approach it.





TEXT 203





tomā dekhi' jihvā mora bale 'kṛṣṇa-nāma'



'āmi--baḍa jñānī'--ei gela ābhimāna



SYNONYMS



*tomā dekhi'*-by seeing You; *jihvā*-tongue; *mora*-my; *bale kṛṣṇa*-nāma-chants the Hare Kṛṣṇa mantra; *āmi*-I; *baḍa jñānī*-very learned scholar; *ei*-this; *gela ābhimāna*-false prestige has gone away.



TRANSLATION



"Now that I have seen You, my tongue is chanting the Hare Kṛṣṇa mahā mantra. The false prestige I felt from being a learned scholar is now gone."





TEXT 204





kṛpā kari' bala more 'sādhya-sādhane'



eta bali' paḍe mahāprabhura caraṇe



SYNONYMS



*kṛpā kari'*-by Your causeless mercy; *bala*-speak; *more*-to me; *sādhya-sādhane*-the ultimate object of life and the process to achieve it; *eta bali'*-saying this; *paḍe*-falls down; *mahāprabhura caraṇe*-at the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



Saying this, the saintly Mohammedan fell at the lotus feet of Śrī Caitanya Mahāprabhu and requested Him to speak of life's ultimate goal and the process by which it could be obtained.





TEXT 205





prabhu kahe,--uṭha, kṛṣṇa-nāma tumi la-ilā



koṭi-janmera pāpa gela, 'pavitra' ha-ilā



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *uṭha*-please get up; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *tumi*-you; *la*-ilā-have taken; *koṭi-janmera*-of many millions of births; *pāpa gela*-your sinful reactions have gone; *pavitra ha-ilā*-you have become pure.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Please get up. You have chanted the holy name of Kṛṣṇa; therefore the sinful reactions you have accrued for many millions of lives are now gone. You are now pure."





TEXT 206





'kṛṣṇa' kaha, 'kṛṣṇa' kaha,--kailā upadeśa



sabe'kṛṣṇa' kahe, sabāra haila premāveśa



SYNONYMS



*kṛṣṇa kaha*-just chant "Kṛṣṇa"; *kṛṣṇa kaha*-just chant "Kṛṣṇa"; *kailā upadeśa*-Śrī Caitanya Mahāprabhu instructed; *sabe*-all; *kṛṣṇa kahe*-chant the holy name of Kṛṣṇa; *sabāra*-of all of them; *haila*-there was; *prema-āveśa*-ecstatic love.



TRANSLATION



Śrī Caitanya Mahāprabhu then told all the Mohammedans there, "Chant the holy name of Kṛṣṇa! Chant the holy name of Kṛṣṇa!" As they all began to chant, they were overwhelmed by ecstatic love.





TEXT 207





'rāmadāsa' bali' prabhu tāṅra kaila nāma



āra eka pāṭhāna, tāṅra nāma--'vijulī-khāṅna'



SYNONYMS



*rāmadāsa bali'*-of the name Rāmadāsa; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅra*-his; *kaila*-made; *nāma*-name; *āra eka pāṭhāna*-another Mohammedan; *tāṅra nāma*-his name; *vijulī*-khāṅna-Vijulī Khān.



TRANSLATION



In this way Śrī Caitanya Mahāprabhu indirectly initiated the saintly Mohammedan by advising him to chant the holy name of Kṛṣṇa. The Mohammedan's name was changed to Rāmadāsa. There was also another Pāṭhāna Moslem present whose name was Vijulī Khān.



PURPORT



After being initiated, the devotees in the Kṛṣṇa consciousness movement change their names. Whenever a person in the Western world becomes interested in this Kṛṣṇa consciousness movement, he is initiated by this process. In India we are falsely accused of converting mlecchas and yavanas into the Hindu religion. In India there are many Māyāvādī sannyāsīs known as jagad-guru, although they have hardly visited the whole world. Some are not even sufficiently educated, yet they make accusations against our movement and accuse us of destroying the principles of the Hindu religion by accepting Mohammedans and yavanas as Vaiṣṇavas. Such people are simply envious. We are not spoiling the Hindu system of religion but are simply following in the footsteps of Śrī Caitanya Mahāprabhu by traveling all over the world and accepting those who are interested in understanding Kṛṣṇa as Kṛṣṇadāsa or Rāmadāsa. By the process of a bona fide initiation, their names are changed.





TEXT 208





alpa vayasa tāṅra, rājāra kumāra



'rāmadāsa' ādi pāṭhāna--cākara tāṅhāra



SYNONYMS



*alpa vayasa tāṅra*-his age is very young; *rājāra kumāra*-son of the king; *rāmadāsa*-Rāmadāsa; *ādi*-heading the list; *pāṭhāna*-the Mohammedans; *cākara tāṅhāra*-servants of him.



TRANSLATION



Vijulī Khān was very young, and he was the son of the king. All the other Mohammedans, Pāṭhānas, headed by Rāmadāsa, were his servants.





TEXT 209





'kṛṣṇa' bali' paḍe sei mahāprabhura pāya



prabhu śrī-caraṇa dila tāṅhāra māthāya



SYNONYMS



*kṛṣṇa bali'*-chanting the holy name of Kṛṣṇa; *paḍe*-falls down; *sei*-that Vijulī Khān; *mahāprabhura pāya*-at the lotus feet of Śrī Caitanya Mahāprabhu; *prabhu*-Śrī Caitanya Mahāprabhu; *śrī*-caraṇa dila-placed His foot; *tāṅhāra māthāya*-on his head.



TRANSLATION



Vijulī Khān also fell down at the lotus feet of Śrī Caitanya Mahāprabhu, and the Lord placed His foot on his head.





TEXT 210





tāṅ-sabāre kṛpā kari' prabhu ta' calilā



seita pāṭhāna saba 'vairāgī' ha-ilā



SYNONYMS



*tāṅ-sabāre*-to all of them; *kṛpā kari'*-bestowing mercy; *prabhu*-Śrī Caitanya Mahāprabhu; *ta'*-indeed; *calilā*-departed; *seita*-they; *pāṭhāna*-the Mohammedans of the Pāṭhāna community; *saba*-all; *vairāgī ha*-ilā-became mendicants.



TRANSLATION



Bestowing His mercy upon them in this way, Śrī Caitanya Mahāprabhu left. All the Pāṭhāna Mohammedans then became mendicants.





TEXT 211





pāṭhāna-vaiṣṇava bali' haila tāṅra khyāti



sarvatra gāhiyā bule mahāprabhura kīrti



SYNONYMS



*pāṭhāna*-vaiṣṇava bali'-known as Pāṭhāna Vaiṣṇavas; *haila*-became; *tāṅra*-their; *khyāti*-reputation; *sarvatra*-everywhere; *gāhiyā bule*-travel while chanting; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *kīrti*-glorious activities.



TRANSLATION



Later these very Pāṭhānas became celebrated as the Pāṭhāna Vaiṣṇavas. They toured all over the country and chanted the glorious activities of Śrī Caitanya Mahāprabhu.





TEXT 212





sei vijulī-khāṅna haila 'mahā-bhāgavata'



sarva-tīrthe haila tāṅra parama-mahattva



SYNONYMS



*sei*-that; *vijulī*-khāṅna-Vijulī Khān; *haila*-became; *mahā*-bhāgavata-most advanced devotee; *sarva-tīrthe*-in all places of pilgrimage; *haila*-became; *tāṅra*-his; *parama*-great; *mahattva*-importance.



TRANSLATION



Vijulī Khān became a greatly advanced devotee, and his importance was celebrated at every holy place of pilgrimage.





TEXT 213





aiche līlā kare prabhu śrī-kṛṣṇa-caitanya



'paścime' āsiyā kaila yavanādi dhanya



SYNONYMS



*aiche*-in that way; *līlā*-pastimes; *kare*-performed; *prabhu*-the Lord; *śrī-kṛṣṇa-caitanya*-Śrī Caitanya Mahāprabhu; *paścime*-to the western part of India; *āsiyā*-coming; *kaila*-made; *yavana-ādi*-meat-eaters and others; *dhanya*-fortunate.



TRANSLATION



In this way Lord Śrī Caitanya Mahāprabhu performed His pastimes. Coming to the western part of India, He bestowed good fortune upon the yavanas and mlecchas.



PURPORT



The word yavana means "meat-eater." Anyone from a meat-eating community is called a yavana. One who does not strictly observe the Vedic regulative principles is called a mleccha. These words do not refer to any particular man. Even if a person is born in a brāhmaṇa, kṣatriya, vaiśya or śūdra family, he is a mleccha or yavana if he does not strictly follow the regulative principles or if he eats meat.





TEXT 214





soro-kṣetre āsi' prabhu kailā gaṅgā-snāna



gaṅgā-tīra-pathe kailā prayāge prayāṇa



SYNONYMS



*soro-kṣetre*-to Soro-kṣetra; *āsi'*-coming; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā*-did; *gaṅgā*-snāna-bathing in the Ganges; *gaṅgā*-tīra-pathe-on the path on the bank of the Ganges; *kailā*-did; *prayāge prayāṇa*-departure for Prayāga.



TRANSLATION



Śrī Caitanya Mahāprabhu next went to a holy place of pilgrimage called Soro-kṣetra. He took His bath in the Ganges there and started for Prayāga on the path along the banks of the Ganges.





TEXT 215





sei vipre, kṛṣṇadāse, prabhu vidāya dilā



yoḍa-hāte dui-jana kahite lāgilā



SYNONYMS



*sei vipre*-to the Sanoḍiyā brāhmaṇa; *kṛṣṇadāse*-and the Rājaputa Kṛṣṇadāsa; *prabhu*-Śrī Caitanya Mahāprabhu; *vidāya dilā*-asked to go back; *yoḍa*-hāte-with folded hands; *dui*-jana-two persons; *kahite lāgilā*-began to say.



TRANSLATION



At Soro-kṣetra, the Lord requested the Sanoḍiyā brāhmaṇa and Rājaputa Kṛṣṇadāsa to return home, but with folded hands they began to speak as follows.





TEXT 216





prayāga-paryanta duṅhe tomā-saṅge yāba



tomāra caraṇa-saṅga punaḥ kāhāṅ pāba?



SYNONYMS



*prayāga*-paryanta-up to Prayāga; *duṅhe*-both of us; *tomā*-saṅge-with You; *yāba*-shall go; *tomāra*-Your; *caraṇa*-saṅga-association of the lotus feet; *punaḥ*-again; *kāhāṅ*-where; *pāba*-shall we get.



TRANSLATION



They prayed, "Let us go to Prayāga with You. If we do not go, when shall we again get the association of Your lotus feet?





TEXT 217





mleccha-deśa, keha kāhāṅ karaye utpāta



bhaṭṭācārya--paṇḍita, kahite nā jānena vāt



SYNONYMS



*mleccha-deśa*-this is a country occupied by the Mohammedans; *keha*-anyone; *kāhāṅ*-anywhere; *karaye utpāta*-can create a disturbance; *bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *paṇḍita*-learned scholar; *kahite*-to speak; *nā jānena*-does not know; *vāt*-language.



TRANSLATION



"This country is mainly occupied by Mohammedans. At any place someone can create a disturbance, and although Your companion Balabhadra Bhaṭṭācārya is a learned scholar, he does not know how to speak the local language."





TEXT 218





śuni' mahāprabhu īṣat hāsite lāgilā



sei dui-jana prabhura saṅge cali' āilā



SYNONYMS



*śuni'*-hearing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *īṣat*-mildly; *hāsite lāgilā*-began to smile; *sei*-those; *dui*-jana-two persons; *prabhura saṅge*-with Śrī Caitanya Mahāprabhu; *cali' āilā*-came.



TRANSLATION



Hearing this, Śrī Caitanya Mahāprabhu accepted their proposal by smiling mildly. Thus those two persons continued to accompany Him.





TEXT 219





yei yei jana prabhura pāila daraśana



sei preme matta haya, kare kṛṣṇa-saṅkīrtana



SYNONYMS



*yei yei*-anyone who; *jana*-person; *prabhura*-of Śrī Caitanya Mahāprabhu; *pāila daraśana*-got the sight; *sei*-that person; *preme*-with ecstatic love; *matta haya*-becomes overwhelmed; *kare*-performs; *kṛṣṇa*-saṅkīrtana-chanting of the holy name of Kṛṣṇa.



TRANSLATION



Whoever got to see Śrī Caitanya Mahāprabhu would feel himself overwhelmed with ecstatic love and would begin to chant the Hare Kṛṣṇa mantra.





TEXT 220





tāṅra saṅge anyonye, tāṅra saṅge āna



ei-mata 'vaiṣṇava' kailā saba deśa-grāma



SYNONYMS



*tāṅra saṅge*-with Him; *anyonye*-other; *tāṅra saṅge*-and with him; *āna*-another; *ei-mata*-in this way; *vaiṣṇava*-Vaiṣṇava; *kailā*-made; *saba*-all; *deśa*-grāma-villages and towns.



TRANSLATION



Whoever met Śrī Caitanya Mahāprabhu became a Vaiṣṇava, and whoever met that Vaiṣṇava also became a Vaiṣṇava. In this way, all the towns and villages one after the other became Vaiṣṇava.





TEXT 221





dakṣiṇa yāite yaiche śakti prakāśilā



sei-mata paścima deśa, preme bhāsāilā



SYNONYMS



*dakṣiṇa yāite*-while touring in the southern part of India; *yaiche*-as; *śakti prakāśilā*-manifested His spiritual energy; *sei-mata*-in that way; *paścima deśa*-the western part of India; *preme bhāsāilā*-inundated with love of Kṛṣṇa.



TRANSLATION



Just as the Lord inundated South India on His tour there, He also inundated the western part of the country with love of Godhead.



PURPORT



According to some opinions, Śrī Caitanya Mahāprabhu visited Kurukṣetra while going to Prayāga from Vṛndāvana. There is a temple of Bhadra-kālī in Kurukṣetra, and near that temple there is a temple containing the Deity of Śrī Caitanya Mahāprabhu.





TEXT 222





ei-mata cali' prabhu 'prayāga' āilā



daśa-dina triveṇīte makara-snāna kailā



SYNONYMS



*ei-mata*-in this way; *cali'*-walking; *prabhu*-Śrī Caitanya Mahāprabhu; *prayāga*-the holy place named Prayāga; *āilā*-reached; *daśa*-dina-ten days; *triveṇīte*-at the confluence of the Rivers Ganges and Yamunā; *makara*-snāna kailā-bathed during the festival of Makara, or Māgha-melā.



TRANSLATION



Śrī Caitanya Mahāprabhu finally arrived at Prayāga and for ten successive days bathed in the confluence of the Rivers Yamunā and Ganges during the festival of Makara-saṅkrānti [Māgha-melā].



PURPORT



Actually the word triveṇī indicates the confluence of three rivers-namely the Ganges, Yamunā and Sarasvatī. Presently the Sarasvatī River is not visible, but the River Ganges and the River Yamunā merge at Allahabad.





TEXT 223





vṛndāvana-gamana, prabhu-caritra ananta



'sahasra-vadana' yāṅra nāhi pā'na anta



SYNONYMS



*vṛndāvana*-gamana-going to Vṛndāvana; *prabhu*-caritra-pastimes of Śrī Caitanya Mahāprabhu; *ananta*-unlimited; *sahasra-vadana*-Lord Śeṣa, who has thousands of hoods; *yāṅra*-whose; *nāhi*-does not; *pā'na*-get; *anta*-limit.



TRANSLATION



Śrī Caitanya Mahāprabhu's visit to Vṛndāvana and His activities there are unlimited. Even Lord Śeṣa, who has thousands of hoods, cannot reach the end of His activities.





TEXT 224





tāhā ke kahite pāre kṣudra jīva hañā



dig-daraśana kailuṅ muñi sūtra kariyā



SYNONYMS



*tāhā*-that; *ke kahite pāre*-who can describe; *kṣudra*-very little; *jīva hañā*-being a conditioned soul; *dik*-daraśana kailuṅ-have simply made an indication; *muñi*-I; *sūtra kariyā*-in codes.



TRANSLATION



What ordinary living being can describe the pastimes of Śrī Caitanya Mahāprabhu? I have only indicated the general direction in the form of codes.





TEXT 225





alaukika-līlā prabhura alaukika-rīti



śunileo bhāgya-hīnera nā haya pratīti



SYNONYMS



*alaukika*-līlā-uncommon pastimes; *prabhura*-of Śrī Caitanya Mahāprabhu; *alaukika*-rīti-uncommon method; *śunileo*-even though one hears; *bhāgya-hīnera*-of one who is unfortunate; *nā haya pratīti*-there is no belief.



TRANSLATION



The pastimes and methods of Śrī Caitanya Mahāprabhu are uncommon. Unfortunate is he who cannot believe even after hearing all these things.





TEXT 226





ādyopānta caitanya-līlā--'alaukika' jāna'



śraddhā kari' śuna ihā, 'satya' kari' māna'



SYNONYMS



*ādya*-upānta-from beginning to end; *caitanya-līlā*-the pastimes of Śrī Caitanya Mahāprabhu; *alaukika jāna'*-everyone should know as uncommon; *śraddhā kari'*-with faith; *śuna ihā*-hear this; *satya kari' māna'*-accepting it as true and correct.



TRANSLATION



From beginning to end the pastimes of Śrī Caitanya Mahāprabhu are uncommon. Just hear them with faith and accept them as true and correct.





TEXT 227





yei tarka kare ihāṅ, sei--'mūrkha-rāja'



āpanāra muṇḍe se āpani pāḍe vāja



SYNONYMS



*yei tarka kare*-one who simply argues; *ihāṅ*-in this matter; *sei*-that person; *mūrkha-rāja*-a great fool; *āpanāra muṇḍe*-on his own head; *se*-that person; *āpani*-himself; *pāḍe vāja*-strikes with a thunderbolt.



TRANSLATION



Whoever argues about this is a great fool. He intentionally and personally brings a thunderbolt down upon his head.





TEXT 228





caitanya-caritra ei--'amṛtera sindhu'



jagat ānande bhāsāya yāra eka-bindu



SYNONYMS



*caitanya*-caritra-pastimes of Śrī Caitanya Mahāprabhu; *ei*-these; *amṛtera sindhu*-ocean of nectar; *jagat*-the whole world; *ānande*-with bliss; *bhāsāya*-inundates; *yāra*-of which; *eka-bindu*-one drop.



TRANSLATION



The pastimes of Śrī Caitanya Mahāprabhu are an ocean of nectar. Even a drop of this ocean can inundate the whole world with transcendental bliss.





TEXT 229





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī-rūpa*-Śrī Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Eighteenth Chapter, describing the Lord's visit to Śrī Vṛndāvana and His conversion of the Mohammedan soldiers on the way to Prayāga.





Chapter 19



Lord Śrī Caitanya Mahāprabhu Instructs Śrīla Rūpa Gosvāmī



A summary of this chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. Meeting Śrī Caitanya Mahāprabhu in a village called Rāmakeli, two brothers, Rūpa and Sanātana, began to devise means to get out of their government service. Both brothers appointed some brāhmaṇas to perform puraścaraṇa ceremonies and chant the holy name of Kṛṣṇa. Śrīla Rūpa Gosvāmī deposited ten thousand gold coins with a grocer, and the balance he brought in two boats to a place called Bāklā Candradvīpa. There he divided this money among the brāhmaṇas, Vaiṣṇavas and his relatives, and a portion he kept for emergency measures and personal needs. He was informed that Śrī Caitanya Mahāprabhu was going to Vṛndāvana from Jagannātha Purī through the forest of Madhya Pradesh; therefore he sent two people to Jagannātha Purī to find out when the Lord would leave for Vṛndāvana. In this way Rūpa Gosvāmī retired, but Sanātana Gosvāmī told the Nawab that he was sick and could not attend to his work. Giving this excuse, he sat home and studied *Śrīmad-Bhāgavatam* with learned brāhmaṇa scholars. The Nawab Hussain Shah first sent his personal physician to see what the real facts were; then he personally came to see why Sanātana was not attending to official business. Knowing that he wanted to resign his post, the Nawab had him arrested and imprisoned. The Nawab then went off to attack Orissa.



When Śrī Caitanya Mahāprabhu started for Vṛndāvana through the forest of Madhya Pradesh (Jhārikhaṇḍa), Rūpa Gosvāmī left home and sent news to Sanātana that he was leaving home with his younger brother (Anupama Mallika) to meet Śrī Caitanya Mahāprabhu. Śrīla Rūpa Gosvāmī finally reached Prayāga and met with Śrī Caitanya Mahāprabhu for ten successive days. During this time, Vallabha Bhaṭṭa extended an invitation to the Lord with great respect. Śrī Caitanya Mahāprabhu introduced Śrīla Rūpa Gosvāmī to Vallabha Bhaṭṭa. After this, a brāhmaṇa scholar named Raghupati Upādhyāya arrived and discussed Kṛṣṇa consciousness with the Lord. Kavirāja Gosvāmī then extensively describes the living condition of Śrī Rūpa and Sanātana at Vṛndāvana. During the ten days at Prayāga, Śrīla Rūpa Gosvāmī was instructed by the Lord, who gave him the basic principles of the *Bhakti-rasāmṛta-sindhu*. The Lord then sent Śrīla Rūpa Gosvāmī to Vṛndāvana. The Lord Himself returned to Vārāṇasī and stayed at the home of Candraśekhara.





TEXT 1





vṛndāvanīyāṁ rasa-keli-vārtāṁ



kālena luptāṁ nija-śaktim utkaḥ



sañcārya rūpe vyatanot punaḥ sa



prabhur vidhau prāg iva loka-sṛṣṭim



SYNONYMS



*vṛndāvanīyām*-related to Vṛndāvana; *rasa*-keli-vārtām-talks about the pastimes of Śrī Kṛṣṇa; *kālena*-with the course of time; *luptām*-lost; *nija-śaktim*-His personal potency; *utkaḥ*-being eager; *sañcārya*-infusing; *rūpe*-to Rūpa Gosvāmī; *vyatanot*-manifested; *punaḥ*-again; *saḥ*-He; *prabhuḥ*-Śrī Caitanya Mahāprabhu; *vidhau*-unto Lord Brahmā; *prāk iva*-as formerly; *loka-sṛṣṭim*-the creation of this cosmic manifestation.



TRANSLATION



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





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya śrī-caitanya*-all glories to Śrī Caitanya Mahāprabhu; *jaya nityānanda*-all glories to Lord Nityānanda; *jaya advaita-candra*-all glories to Advaita Prabhu; *jaya gaura-bhakta-vṛnda*-all glories to the devotees of the Lord.



TRANSLATION



All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of the Lord!





TEXT 3





śrī-rūpa-sanātana rahe rāmakeli-grāme



prabhure miliyā gelā āpana-bhavane



SYNONYMS



*śrī-rūpa-sanātana*-the brothers named Rūpa and Sanātana; *rahe*-stayed; *rāmakeli-grāme*-in Rāmakeli; *prabhure*-Śrī Caitanya Mahāprabhu; *miliyā*-meeting; *gelā*-went back; *āpana-bhavane*-to their own homes.



TRANSLATION



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





TEXT 4





dui-bhāi viṣaya-tyāgera upāya sṛjila



bhau-dhana diyā dui brāhmaṇe varila



SYNONYMS



*dui-bhāi*-the two brothers; *viṣaya-tyāgera*-of giving up material activities; *upāya sṛjila*-discovered a means; *bahu*-dhana-much money; *diyā*-paying; *dui brāhmaṇe*-two brāhmaṇas; *varila*-appointed.



TRANSLATION



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





TEXT 5





kṛṣṇa-mantre karāila dui puraścaraṇa



acirāt pāibāre caitanya-caraṇa



SYNONYMS



*kṛṣṇa-mantre*-in the holy mantra Hare Kṛṣṇa; *karāila*-caused to perform; *dui*-two; *puraścaraṇa*-religious ceremonies; *acirāt*-without delay; *pāibāre*-to get; *caitanya-caraṇa*-the shelter of the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



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



PURPORT



A puraścaraṇa is a ritualistic ceremony performed under the guidance of an expert spiritual master or a brāhmaṇa. It is performed for the fulfillment of certain desires. One rises early in the morning, chants the Hare Kṛṣṇa mantra, performs arcana by the ārati ceremony and worships the Deities. These activities are described in the Fifteenth Chapter, verse 108.





TEXT 6





śrī-rūpa-gosāñi tabe naukāte bhariyā



śrī-rūpa-gosāñi āpanāra ghare āilā bahu-dhana lañā



SYNONYMS



*śrī-rūpa-gosāñi*-Śrī Rūpa Gosvāmī; *tabe*-thereafter; *naukāte bhariyā*-filling boats; *āpanāra ghare*-to his own house; *āilā*-returned; *bahu*-dhana lañā-taking large amounts of riches.



TRANSLATION



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





TEXT 7





brāhmaṇa-vaiṣṇave dilā tāra ardha-dhane



eka cauṭhi dhana dilā kuṭumba-bharaṇe



SYNONYMS



*brāhmaṇa-vaiṣṇave*-to the brāhmaṇas and Vaiṣṇavas; *dilā*-gave as charity; *tāra*-of the riches; *ardha*-dhane-fifty percent; *eka cauṭhi dhana*-one-fourth of the riches; *dilā*-gave; *kuṭumba-bharaṇe*-to satisfy the relatives.



TRANSLATION



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



PURPORT



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





TEXT 8





daṇḍa-bandha lāgi' cauṭhi sañcaya karilā



bhāla-bhāla vipra-sthāne sthāpya rākhilā



SYNONYMS



*daṇḍa-bandha lāgi'*-in case of legal implications; *cauṭhi*-one-fourth; *sañcaya karilā*-he collected; *bhāla-bhāla*-very respectable; *vipra-sthāne*-in the custody of a brāhmaṇa; *sthāpya rākhilā*-kept deposited.



TRANSLATION



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





TEXT 9





gauḍe rākhila mudrā daśa-hājāre



sanātana vyaya kare, rākhe mudi-ghare



SYNONYMS



*gauḍe*-in Bengal; *rākhila*-kept; *mudrā*-coins; *daśa*-hājāre-ten thousand; *sanātana*-his elder brother; *vyaya kare*-spent; *rākhe*-deposited; *mudi-ghare*-in the place of a local grocer.



TRANSLATION



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





TEXT 10





śrī-rūpa śunila prabhura nīlādri-gamana



vana-pathe yābena prabhu śrī-vṛndāvana



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; *śunila*-heard; *prabhura*-of Śrī Caitanya Mahāprabhu; *nīlādri*-gamana-departure for Jagannātha Purī; *vana*-pathe-on the path through the forest; *yābena*-will go; *prabhu*-Śrī Caitanya Mahāprabhu; *śrī-vṛndāvana*-to Vṛndāvana.



TRANSLATION



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





TEXT 11





rūpa-gosāñi nīlācale pāṭhāila dui-jana



prabhu yabe vṛndāvana karena gamana



SYNONYMS



*rūpa*-gosāñi-Rūpa Gosvāmī; *nīlācale*-to Jagannātha Purī; *pāṭhāila*-sent; *dui*-jana-two persons; *prabhu*-Śrī Caitanya Mahāprabhu; *yabe*-when; *vṛndāvana*-to Vṛndāvana; *karena*-makes; *gamana*-departure.



TRANSLATION



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





TEXT 12





śīghra āsi' more tāṅra dibā samācāra



śuniyā tad-anurūpa kariba vyavahāra



SYNONYMS



*śīghra āsi'*-very hastily returning; *more*-unto me; *tāṅra*-His; *dibā*-give; *samācāra*-news; *śuniyā*-hearing; *tat*-anurūpa-accordingly; *kariba*-I shall make; *vyavahāra*-arrangements.



TRANSLATION



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





TEXT 13





ethā sanātana-gosāñi bhāve mane mana



rājā more prīti kare, se--mora bandhana



SYNONYMS



*ethā*-here (in Gauḍa-deśa); *sanātana-gosāñi*-the elder brother, Sanātana Gosvāmī; *bhāve*-considers; *mane mana*-in the mind; *rājā*-the Nawab; *more*-me; *prīti kare*-loves very much; *se*-that; *mora*-my; *bandhana*-great obligation.



TRANSLATION



While Sanātana Gosvāmī was at Gauḍa-deśa, he was thinking, "The Nawab is very pleased with me. I certainly have an obligation.





TEXT 14





kona mate rājā yadi more kruddha haya



tabe avyāhati haya, kariluṅ niścaya



SYNONYMS



*kona mate*-somehow or other; *rājā*-the Nawab; *yadi*-if; *more*-upon me; *kruddha haya*-becomes angry; *tabe*-then; *avyāhati*-escape; *haya*-there is; *kariluṅ niścaya*-I have decided.



TRANSLATION



"Somehow or other, if the Nawab becomes angry with me, I shall be greatly relieved. That is my conclusion."





TEXT 15





asvāsthyera chadma kari' rahe nija-ghare



rāja-kārya chāḍilā, nā yāya rāja-dvāre



SYNONYMS



*asvāsthyera*-of not being well; *chadma*-pretext; *kari'*-making; *rahe*-remains; *nija*-ghare-at home; *rāja*-kārya-government service; *chāḍilā*-relinquished; *nā yāya*-did not go; *rāja-dvāre*-to the court of the Nawab.



TRANSLATION



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





TEXT 16





lobhī kāyastha-gaṇa rāja-kārya kare



āpane svagṛhe kare śāstrera vicāre



SYNONYMS



*lobhī*-greedy; *kāyastha*-gaṇa-persons engaged in secretarial and clerical work; *rāja*-kārya kare-executed the government service; *āpane*-personally; *sva*-gṛhe-at home; *kare*-did; *śāstrera vicāre*-discussion of the revealed scriptures.



TRANSLATION



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



PURPORT



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





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





TEXT 17





bhaṭṭācārya paṇḍita biśa triśa lañā



bhāgavata vicāra karena sabhāte vasiyā



SYNONYMS



*bhaṭṭācārya paṇḍita*-learned scholars known as bhaṭṭācāryas; *biśa triśa*-twenty or thirty; *lañā*-taking with him; *bhāgavata vicāra*-discussion of Śrīmad-Bhāgavatam; *karena*-does; *sabhāte vasiyā*-sitting in an assembly.



TRANSLATION



Śrī Sanātana Gosvāmī used to discuss *Śrīmad-Bhāgavatam* in an assembly of twenty or thirty learned brāhmaṇa scholars.



PURPORT



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





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



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





śrīmad-bhāgavataṁ purāṇam amalaṁ yad vaiṣṇavānāṁ priyaṁ

yasmin pāramahaṁsyam ekam amalaṁ jñānaṁ paraṁ gīyate

yatra jñāna-virāga-bhakti-sahitaṁ naiṣkarmyam āviṣkṛtaṁ

tac chṛṇvan supaṭhan vicāraṇa-paro bhaktyā vimucyen naraḥ



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





tac chraddadhānāḥ munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā



"That Absolute Truth is realized by the seriously inquisitive student or sage who is well equipped with knowledge and who has become detached by rendering devotional service and hearing the Vedānta-śruti."





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





TEXT 18





āra dina gauḍeśvara, saṅge eka-jana



ācambite gosāñi-sabhāte kaila āgamana



SYNONYMS



*āra dina*-one day; *gauḍeśvara*-the Nawab of Bengal; *saṅge*-with; *eka-jana*-one other person; *ācambite*-suddenly; *gosāñi-sabhāte*-in the assembly of Sanātana Gosvāmī; *kaila āgamana*-came.



TRANSLATION



While Sanātana Gosvāmī was studying *Śrīmad-Bhāgavatam* in the assembly of learned brāhmaṇas, one day the Nawab of Bengal and another person suddenly appeared.



The full name of the Nawab of Bengal (Hussain Shah) was Ālāuddīna Saiyada Husena Sāha Seripha Makkā, and he ruled Bengal for twenty-three years, from 1420 to 1443 Śakābda Era. Sanātana Gosvāmī was studying *Śrīmad-Bhāgavatam* with the scholars in the year 1424.





TEXT 19





pātsāha dekhiyā sabe sambhrame uṭhilā



sambhrame āsana diyā rājāre vasāilā



SYNONYMS



*pātsāha dekhiyā*-seeing the Nawab; *sabe*-all of them; *sambhrame*-in great respect; *uṭhilā*-stood up; *sambhrame*-with great respect; *āsana diyā*-giving a sitting place; *rājāre*-the King; *vasāilā*-made to sit.



TRANSLATION



As soon as all the brāhmaṇas and Sanātana Gosvāmī saw the Nawab appear, they all stood up and respectfully gave him a sitting place to honor him.



PURPORT



Although Nawab Hussain Shah was a mleccha-yavana, he was nonetheless the governor of the country, and the learned scholars and Sanātana Gosvāmī offered him all the respect due a king or a governor. When a person occupies an exalted executive post, one should consider that he has acquired the grace of the Lord. In *Bhagavad-gītā* it is said:





yad yad vibhūtimat sattvaṁ

śrīmad ūrjitam eva vā

tat tad evāvagaccha tvaṁ

mama tejo 'ṁśa-saṁbhavam



"Know that all beautiful, glorious and mighty creations spring from but a spark of My splendor." (Bg. 10.41)





Whenever we see something exalted, we must consider it part of the power of the Supreme Personality of Godhead. A powerful man (vibhūtimat sattvam) is one who has obtained the grace of the Lord or has derived some power from Him. In *Bhagavad-gītā* (7.10) Kṛṣṇa says, tejas tejasvinām aham: "I am the power of the powerful." The learned brāhmaṇa scholars showed respect to Nawab Hussain Shah because he represented a fraction of Kṛṣṇa's power.





TEXT 20





rājā kahe,--tomāra sthāne vaidya pāṭhāiluṅ



vaidya kahe,--vyādhi nāhi, sustha ye dekhiluṅ



SYNONYMS



*rājā kahe*-the Nawab said; *tomāra sthāne*-to your place; *vaidya*-a physician; *pāṭhāiluṅ*-I sent; *vaidya kahe*-the physician said; *vyādhi nāhi*-there is no disease; *su*-stha-completely healthy; *ye*-that; *dekhiluṅ*-I have seen.



TRANSLATION



The Nawab said, "I sent my physician to you, and he has reported that you are not diseased. As far as he could see, you are completely healthy.





TEXT 21





āmāra ye kichu kārya, saba tomā lañā



kārya chāḍi' rahilā tumi gharete vasiyā



SYNONYMS



*āmāra*-my; *ye kichu*-whatever; *kārya*-business; *saba*-everything; *tomā*-you; *lañā*-with; *kārya chāḍi'*-giving up your duties; *rahilā*-remained; *tumi*-you; *gharete*-at home; *vasiyā*-sitting.



TRANSLATION



"I am depending on you to carry out so many of my activities, but you have given up your governmental duties to sit here at home.





TEXT 22





mora yata kārya-kāma, saba kailā nāśa



ki tomāra hṛdaye āche, kaha mora pāśa



SYNONYMS



*mora*-my; *yata*-all; *kārya*-kāma-occupational duties; *saba*-everything; *kailā nāśa*-you have spoiled; *ki*-what; *tomāra*-your; *hṛdaye*-within the heart; *āche*-there is; *kaha*-kindly tell; *mora pāśa*-to me.



TRANSLATION



"You have spoiled all my activities. What is your intention? Please tell me frankly."





TEXT 23





sanātana kahe,--nahe āmā haite kāma



āra eka-jana diyā kara samādhāna



SYNONYMS



*sanātana kahe*-Sanātana Gosvāmī replied; *nahe*-not; *āmā*-me; *haite*-from; *kāma*-execution of the duty; *āra eka*-jana-someone else; *diyā*-by means of; *kara samādhāna*-execute the management.



TRANSLATION



Sanātana Gosvāmī replied, "You can no longer expect any service from me. Please arrange for someone else to tend to the management."





TEXT 24





tabe kruddha hañā rājā kahe āra-bāra



tomāra 'baḍa bhāi' kare dasyu-vyavahāra



SYNONYMS



*tabe*-at that time; *kruddha hañā*-becoming angry; *rājā kahe*-the Nawab said; *āra*-bāra-again; *tomāra baḍa bhāi*-your elder brother; *kare*-does; *dasyu-vyavahāra*-the activity of a plunderer.



TRANSLATION



Becoming angry with Sanātana Gosvāmī, the Nawab said, "Your elder brother is acting just like a plunderer.





TEXT 25





jīva-bahu māri' kaila cāklā saba nāśa



ethā tumi kailā mora sarva kārya nāśa



SYNONYMS



*jīva*-living entities; *bahu*-many; *māri'*-killing; *kaila*-did; *cāklā*-the province of Bengal; *saba*-all; *nāśa*-destruction; *ethā*-here; *tumi*-you; *kailā*-did; *mora*-my; *sarva*-all; *kārya*-plans; *nāśa*-destruction.



TRANSLATION



"By killing many living entities, your elder brother has destroyed all Bengal. Now here you are destroying all my plans."





TEXT 26





sanātana kahe,--tumi svatantra gauḍeśvara



ye yei doṣa kare, deha' tāra phala



SYNONYMS



*sanātana kahe*-Sanātana Gosvāmī said; *tumi*-you; *svatantra*-independent; *gauḍa-īśvara*-the ruler of Bengal; *ye yei*-whatever; *doṣa*-faults; *kare*-one commits; *deha'*-you award; *tāra phala*-the results of that.



TRANSLATION



Sanātana Gosvāmī said, "You are the supreme ruler of Bengal and are completely independent. Whenever someone commits a fault, you punish him accordingly."





TEXT 27





eta śuni' gauḍeśvara uṭhi' ghare gelā



palāiba bali' sanātanere bāndhilā



SYNONYMS



*eta śuni'*-hearing this; *gauḍa-īśvara*-the Nawab of Bengal; *uṭhi'*-standing up; *ghare gelā*-went back home; *palāiba*-I shall run away; *bali'*-because of this; *sanātanere bāndhilā*-he arrested Sanātana.



TRANSLATION



Hearing this, the Nawab of Bengal stood up and returned to his home. He ordered the arrest of Sanātana Gosvāmī so that he would not be able to leave.



PURPORT



It is said that the relationship between the Nawab of Bengal and Sanātana Gosvāmī was very intimate. The Nawab used to consider Sanātana Gosvāmī his younger brother, and when Sanātana Gosvāmī showed a very strong intention to resign, the Nawab, feeling familial affection, essentially said, "I am your elder brother, but I do not look after the state management. My only business is attacking other states with my soldiers and fighting everywhere as a plunderer. Because I am a meat-eater [yavana], I am used to hunting all kinds of living beings. In this way I am destroying all kinds of living entities in Bengal. While engaged in this destructive business, I am hoping that you will tend to the administration of the state. Since I, your elder brother, am engaged in such a destructive business, you, being my younger brother, should look after the state management. If you do not, how will things continue?" This talk was based on a family relationship, and Sanātana Gosvāmī also replied in an intimate and joking way. Essentially he told the Nawab, "My dear brother, you are the independent ruler of Bengal. You can act in whatever way you like, and if someone commits fault, you can punish him accordingly." In other words, Sanātana Gosvāmī was saying that since the Nawab was accustomed to acting like a plunderer, he should go ahead and take action. Since Sanātana was not showing much enthusiasm in performing his duty, the Nawab should dismiss him from his service. The Nawab could understand the intention of Sanātana Gosvāmī's statement. He therefore left in an angry mood and ordered Sanātana Gosvāmī's arrest.





TEXT 28





hena-kāle gela rājā uḍiyā mārite



sanātane kahe,--tumi cala mora sāthe



SYNONYMS



*hena*-kāle-at this time; *gela*-went; *rājā*-the King; *uḍiyā mārite*-to attack the Orissa province; *sanātane kahe*-he said to Sanātana Gosvāmī; *tumi cala*-you come; *mora sāthe*-along with me.



TRANSLATION



At this time, the Nawab was going to attack the province of Orissa, and he told Sanātana Gosvāmī, "Come along with me."



PURPORT



Hussain Shah attacked the province of Orissa in 1424 Śakābda Era. At that time he conquered the feudal princes of neighboring Orissa.





TEXT 29





teṅho kahe,--yābe tumi devatāya duḥkha dite



mora śakti nāhi, tomāra saṅge yāite



SYNONYMS



*teṅho kahe*-Sanātana Gosvāmī replied; *yābe*-will go; *tumi*-you; *devatāya*-to the Supreme Personality of Godhead; *duḥkha dite*-to give unhappiness; *mora śakti*-my power; *nāhi*-there is not; *tomāra saṅge*-in company with you; *yāite*-to go.



TRANSLATION



Sanātana Gosvāmī replied, "You are going to Orissa to give pain to the Supreme Personality of Godhead. For this reason I am powerless to go with you."





TEXT 30





tabe tāṅre bāndhi' rākhi' karilā gamana



ethā nīlācala haite prabhu calilā vṛndāvana



SYNONYMS



*tabe*-thereafter; *tāṅre*-him; *bāndhi'*-arresting; *rākhi'*-keeping; *karilā gamana*-he went away; *ethā*-at this time; *nīlācala haite*-from Jagannātha Purī; *prabhu*-Śrī Caitanya Mahāprabhu; *calilā vṛndāvana*-departed for Vṛndāvana.



TRANSLATION



The Nawab again arrested Sanātana Gosvāmī and kept him in prison. At this time, Śrī Caitanya Mahāprabhu departed for Vṛndāvana from Jagannātha Purī.





TEXT 31





tabe sei dui cara rūpa-ṭhāñi āila



'vṛndāvana calilā prabhu'--āsiyā kahila



SYNONYMS



*tabe*-at that time; *sei*-those; *dui*-two; *cara*-messengers; *rūpa-ṭhāñi*-to the presence of Rūpa Gosvāmī; *āila*-came back; *vṛndāvana calilā prabhu*-Śrī Caitanya Mahāprabhu has departed for Vṛndāvana; *āsiyā*-coming; *kahila*-they informed.



TRANSLATION



The two persons who went to Jagannātha Purī to inquire about the Lord's departure returned and informed Rūpa Gosvāmī that the Lord had already departed for Vṛndāvana.





TEXT 32





śuniyā śrī-rūpa likhila sanātana-ṭhāñi



'vṛndāvana calilā śrī-caitanya-gosāñi



SYNONYMS



*śuniyā*-hearing; *śrī-rūpa*-Śrī Rūpa Gosvāmī; *likhila*-wrote; *sanātana-ṭhāñi*-to Sanātana Gosvāmī; *vṛndāvana*-to Vṛndāvana; *calilā*-has gone; *śrī-caitanya-gosāñi*-Śrī Caitanya Mahāprabhu.



TRANSLATION



Upon receiving this message from his two messengers, Rūpa Gosvāmī immediately wrote a letter to Sanātana Gosvāmī saying that Śrī Caitanya Mahāprabhu had departed for Vṛndāvana.





TEXT 33





āmi-dui-bhāi calilāṅa tāṅhāre milite



tumi yaiche taiche chuṭi' āisa tāhāṅ haite



SYNONYMS



*āmi-dui-bhāi*-we two brothers; *calilāṅa*-have gone; *tāṅhāre milite*-to meet Him; *tumi*-you; *yaiche taiche*-somehow or other; *chuṭi'*-getting free; *āisa*-come; *tāhāṅ haite*-from there.



TRANSLATION



In his letter to Sanātana Gosvāmī, Śrīla Rūpa Gosvāmī wrote, "We two brothers are starting out to go see Śrī Caitanya Mahāprabhu. You must also somehow or other get released and come meet us."



PURPORT



The two brothers herein mentioned are Rūpa Gosvāmī and his younger brother, Anupama Mallika. Rūpa Gosvāmī was informing Sanātana Gosvāmī that he should join him and his younger brother.





TEXT 34





daśa-sahasra mudrā tathā āche mudi-sthāne



tāhā diyā kara śīghra ātma-vimocane



SYNONYMS



*daśa*-sahasra mudrā-ten thousand coins; *tāthā*-there; *āche*-there are; *mudi-sthāne*-in the grocer's place; *tāhā diyā*-with this amount; *kara*-get; *śīghra*-as soon as possible; *ātma*-vimocane-release from the internment.



TRANSLATION



Rūpa Gosvāmī further informed Śrīla Sanātana Gosvāmī: "I have left a deposit of ten thousand coins with the grocer. Use that money to get out of prison.





TEXT 35





yaiche taiche chuṭi' tumi āisa vṛndāvana'



eta likhi' dui-bhāi karilā gamana



SYNONYMS



*yaiche taiche*-somehow or other; *chuṭi'*-getting released; *tumi*-you; *āisa*-come; *vṛndāvana*-to Vṛndāvana; *eta likhi'*-writing this; *dui-bhāi*-the two brothers, namely Rūpa Gosvāmī and his younger brother Anupama; *karilā gamana*-departed.



TRANSLATION



"Somehow or other get yourself released and come to Vṛndāvana." After writing this, the two brothers [Rūpa Gosvāmī and Anupama] went to see Śrī Caitanya Mahāprabhu.





TEXT 36





anupama mallika, tāṅra nāma--'śrī-vallabha'



rūpa-gosāñira choṭa-bhāi--parama-vaiṣṇava



SYNONYMS



*anupama mallika*-Anupama Mallika; *tāṅra nāma*-his name; *śrī-vallabha*-Śrī Vallabha; *rūpa-gosāñira*-of Rūpa Gosvāmī; *choṭa*-bhāi-younger brother; *parama*-vaiṣṇava-great devotee.



TRANSLATION



Rūpa Gosvāmī's younger brother was a great devotee whose actual name was Śrī Vallabha, but he was given the name Anupama Mallika.





TEXT 37





tāṅhā lañā rūpa-gosāñi prayāge āilā



mahāprabhu tāhāṅ śuni' ānandita hailā



SYNONYMS



*tāṅhā lañā*-taking him along; *rūpa-gosāñi*-Śrī Rūpa Gosvāmī; *pra yāge*-to Prayāga; *āilā*-came; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāhāṅ*-there; *śuni'*-hearing; *ānandita hailā*-were very much pleased.



TRANSLATION



Śrī Rūpa Gosvāmī and Anupama Mallika went to Prayāga, and they were very pleased to hear news that Śrī Caitanya Mahāprabhu was there.





TEXT 38





prabhu caliyāchena bindu-mādhava-daraśane



lakṣa lakṣa loka āise prabhura milane



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *caliyāchena*-was going; *bindu-mādhava-daraśane*-to see Lord Bindu Mādhava; *lakṣa lakṣa loka*-many hundreds of thousands of people; *āise*-came; *prabhura*-with Śrī Caitanya Mahāprabhu; *milane*-for meeting.



TRANSLATION



At Prayāga, Śrī Caitanya Mahāprabhu went to see the temple of Bindu Mādhava, and many hundreds of thousands of people followed Him just to meet Him.





TEXT 39





keha kānde, keha hāse, keha nāce, gāya



'kṛṣṇa' 'kṛṣṇa' bali' keha gaḍāgaḍi yāya



SYNONYMS



*keha kānde*-some cried; *keha hāse*-some laughed; *keha nāce*-some danced; *gāya*-chanted; *kṛṣṇa kṛṣṇa bali'*-saying Kṛṣṇa, Kṛṣṇa; *keha*-some; *gaḍāgaḍi yāya*-rolled on the ground.



TRANSLATION



Some of the people following the Lord were crying. Some were laughing, some dancing and some chanting. Indeed, some of them were rolling on the ground, exclaiming, "Kṛṣṇa! Kṛṣṇa!"





TEXT 40





gaṅgā-yamunā prayāga nārila ḍubāite



prabhu ḍubāila kṛṣṇa-premera vanyāte



SYNONYMS



*gaṅgā-yamunā*-the River Ganges and River Yamunā; *prayāga*-Prayāga; *nārila*-were not able; *ḍubāite*-to flood; *prabhu*-Śrī Caitanya Mahāprabhu; *ḍubāila*-flooded; *kṛṣṇa-premera*-of ecstatic love of Kṛṣṇa; *vanyāte*-in an inundation.



TRANSLATION



Prayāga is located at the confluence of two rivers-the Ganges and the Yamunā. Although these rivers were not able to flood Prayāga with water, Śrī Caitanya Mahāprabhu inundated the whole area with waves of ecstatic love for Kṛṣṇa.





TEXT 41





bhiḍa dekhi' dui bhāi rahilā nirjane



prabhura āveśa haila mādhava-daraśane



SYNONYMS



*bhiḍa dekhi'*-seeing the crowd; *dui bhāi*-the two brothers; *rahilā*-remained; *nirjane*-in a secluded place; *prabhura*-of Śrī Caitanya Mahāprabhu; *āveśa*-ecstasy; *haila*-there was; *mādhava-daraśane*-by seeing the Deity, Bindu Mādhava.



TRANSLATION



Seeing the great crowd, the two brothers remained standing in a secluded place. They could see that Śrī Caitanya Mahāprabhu was ecstatic to see Lord Bindu Mādhava.





TEXT 42





premāveśe nāce prabhu hari-dhvani kari'



ūrdhva bāhu kari' bale--bala 'hari' 'hari'



SYNONYMS



*prema-āveśe*-in ecstatic love; *nāce*-danced; *prabhu*-Śrī Caitanya Mahāprabhu; *hari*-dhvani kari'-vibrating the holy name of Hari; *ūrdhva*-raised; *bāhu*-the arms; *kari'*-making; *bale*-says; *bala hari hari*-chant Hari, Hari.



TRANSLATION



The Lord was loudly chanting the holy name of Hari. Dancing in ecstatic love and raising His arms, He asked everyone to chant "Hari! Hari!"





TEXT 43





prabhura mahimā dekhi' loke camatkāra



prayāge prabhura līlā nāri varṇibāra



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *mahimā*-the greatness; *dekhi'*-seeing; *loke*-in all people; *camatkāra*-astonishment; *prayāge*-at Prayāga; *prabhura*-of Śrī Caitanya Mahāprabhu; *līlā*-the pastimes; *nāri*-I am not able; *varṇibāra*-to describe.



TRANSLATION



Everyone was astounded to see the greatness of Śrī Caitanya Mahāprabhu. Indeed, I cannot properly describe the pastimes of the Lord at Prayāga.





TEXT 44





dākṣiṇātya-vipra-sane āche paricaya



sei vipra nimantriyā nila nijālaya



SYNONYMS



*dākṣiṇātya*-Deccan; *vipra*-sane-with a brāhmaṇa; *āche*-there was; *paricaya*-acquaintance; *sei*-that; *vipra*-brāhmaṇa; *nimantriyā*-inviting; *nila*-brought; *nija-ālaya*-to his own place.



TRANSLATION



Śrī Caitanya Mahāprabhu had made an acquaintance with a brāhmaṇa from Deccan [in South India], and that brāhmaṇa invited Him for meals and took Him to his place.





TEXT 45





vipra-gṛhe āsi' prabhu nibhṛte vasilā



śrī-rūpa-vallabha duṅhe āsiyā mililā



SYNONYMS



*vipra-gṛhe*-to the house of that brāhmaṇa; *āsi'*-coming; *prabhu*-Śrī Caitanya Mahāprabhu; *nibhṛte*-in a solitary place; *vasilā*-sat down; *śrī-rūpa-vallabha*-the two brothers Rūpa Gosvāmī and Śrī Vallabha; *duṅhe*-both of them; *āsiyā*-coming; *mililā*-met Him.



TRANSLATION



While Śrī Caitanya Mahāprabhu was sitting in a solitary place in the home of that Deccan brāhmaṇa, Rūpa Gosvāmī and Śrī Vallabha [Anupama Mallika] came to meet Him.





TEXT 46





dui-guccha tṛṇa duṅhe daśane dhariyā



prabhu dekhi' dūre paḍe daṇḍavat hañā



SYNONYMS



*dui*-guccha-two bunches; *tṛṇa*-straw; *duṅhe*-both of them; *daśane dhariyā*-holding in the teeth; *prabhu dekhi'*-seeing the Lord; *dūre*-in a distant place; *paḍe*-fell down; *daṇḍa*-vat-like rods; *hañā*-becoming.



TRANSLATION



Seeing the Lord from a distance, the two brothers put two clumps of straw between their teeth and immediately fell down on the ground like rods, offering Him obeisances.





TEXT 47





nānā śloka paḍi' uṭhe, paḍe bāra bāra



prabhu dekhi' premāveśa ha-ila duṅhara



SYNONYMS



*nānā*-various; *śloka*-verses; *paḍi'*-reciting; *uṭhe*-stood up; *paḍe*-fell down; *bāra bāra*-again and again; *prabhu dekhi'*-seeing the Lord; *prema-āveśa*-ecstatic emotion; *ha*-ila-there was; *duṅhāra*-of both of them.



TRANSLATION



Both brothers were overwhelmed with ecstatic emotion, and reciting various Sanskrit verses, they stood up and fell down again and again.





TEXT 48





śrī-rūpe dekhiyā prabhura prasanna haila mana



'uṭha, uṭha, rūpa, āisa', balilā vacana



SYNONYMS



*śrī*-rūpe dekhiyā-seeing Śrīla Rūpa Gosvāmī; *prabhura*-of Śrī Caitanya Mahāprabhu; *prasanna*-very pleased; *haila*-was; *mana*-mind; *uṭha*-please stand up; *uṭha*-please stand up; *rūpa*-My dear Rūpa; *āisa*-come; *balilā*-He said; *vacana*-the words.



TRANSLATION



Śrī Caitanya Mahāprabhu was very pleased to see Śrīla Rūpa Gosvāmī, and He told him, "Stand up! Stand up! My dear Rūpa, come here."





TEXT 49





kṛṣṇera karuṇā kichu nā yāya varṇane



viṣaya-kūpa haite kāḍila tomā dui-jane



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *karuṇā*-the mercy; *kichu*-any; *nā*-not; *yāya*-is possible; *varṇane*-to describe; *viṣaya*-kūpa haite-from the well of material enjoyment; *kāḍila*-delivered; *tomā*-you; *dui*-jane-both.



TRANSLATION



Śrī Caitanya Mahāprabhu then said,"It is not possible to describe Kṛṣṇa's mercy, for He has delivered you both from the well of material enjoyment.





TEXT 50





na me 'bhaktaś catur-vedī



mad-bhaktaḥ śvapacaḥ priyaḥ



tasmai deyaṁ tato grāhyaṁ



sa ca pūjyo yathā hy aham



SYNONYMS



*na*-not; *me*-My; *abhaktaḥ*-devoid of pure devotional service; *catuḥ-vedī*-a scholar in the four Vedas; *mat*-bhaktaḥ-My devotee; *śva*-pacaḥ-even from a family of dog-eaters; *priyaḥ*-very dear; *tasmai*-to him (a pure devotee, even though born in a very low family); *deyam*-should be given; *tataḥ*-from him; *grāhyam*-should be accepted (remnants of food); *saḥ*-that person; *ca*-also; *pūjyaḥ*-worshipable; *yathā*-as much as; *hi*-certainly; *aham*-I.



TRANSLATION



" 'Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee unless he is pure in devotional service. Even though a person is born in a family of dog-eaters, he is very dear to Me if he is a pure devotee who has no motive to enjoy fruitive activities or mental speculation. Indeed, all respects should be given to him, and whatever he offers should be accepted. Such devotees are as worshipable as I am.' "



PURPORT



This verse is included in the *Hari-bhakti-vilāsa* (10.127) compiled by Sanātana Gosvāmī.





TEXT 51





ei śloka paḍi' duṅhāre kailā āliṅgana



kṛpāte duṅhāra māthāya dharilā caraṇa



SYNONYMS



*ei śloka*-this verse; *paḍi'*-reciting; *duṅhāre*-the two brothers; *kailā āliṅgana*-embraced; *kṛpāte*-out of causeless mercy; *duṅhāra*-of both of them; *māthāya*-on the heads; *dharilā*-placed; *caraṇa*-His feet.



TRANSLATION



After reciting this verse, Śrī Caitanya Mahāprabhu embraced both brothers, and out of His causeless mercy He placed His feet on their heads.





TEXT 52





prabhu-kṛpā pāñā duṅhe dui hāta yuḍi'



dīna hañā stuti kare vinaya ācari'



SYNONYMS



*prabhu-kṛpā*-the Lord's mercy; *pāñā*-getting; *duṅhe*-both of them; *dui*-two; *hāta*-hands; *yuḍi'*-folding; *dīna hañā*-most humbly; *stuti kare*-offer prayers; *vinaya ācari'*-with submission.



TRANSLATION



After receiving the Lord's causeless mercy, the brothers folded their hands and in great humility offered the following prayers unto the Lord.





TEXT 53





namo mahā-vadānyāya



kṛṣṇa-prema-pradāya te



kṛṣṇāya kṛṣṇa-caitanya-



nāmne gaura-tviṣe namaḥ



SYNONYMS



*namaḥ*-obeisances; *mahā-vadānyāya*-who is most munificent and charitably disposed; *kṛṣṇa*-prema-love of Kṛṣṇa; *pradāya*-who can give; *te*-unto You; *kṛṣṇāya*-the original Personality of Godhead; *kṛṣṇa*-caitanya-nāmne-under the name Kṛṣṇa Caitanya; *gaura*-tviṣe-whose complexion is the golden complexion of Śrīmatī Rādhārāṇī; *namaḥ*-obeisances.



TRANSLATION



"O most munificent incarnation! You are Kṛṣṇa Himself appearing as Śrī Kṛṣṇa Caitanya Mahāprabhu. You have assumed the golden color of Śrīmatī Rādhārāṇī, and You are widely distributing pure love of Kṛṣṇa. We offer our respectful obeisances unto You.





TEXT 54





yo 'jñāna-mattaṁ bhuvanaṁ dayālur



ullāghayann apy akarot pramattam



sva-prema-sampat-sudhayādbhutehaṁ



śrī-kṛṣṇa-caitanyam amuṁ prapadye



SYNONYMS



*yaḥ*-that Personality of Godhead who; *ajñāna*-mattam-maddened by ignorance or foolishly passing time in karma, jñāna, yoga and Māyāvāda philosophy; *bhuvanam*-the entire three worlds; *dayāluḥ*-so merciful; *ullāghayan*-subduing such processes as karma, jñāna and yoga; *api*-despite; *akarot*-made; *pra*-mattam-maddened; *sva-prema-sampat-sudhayā*-by the nectar of His personal devotional service, which is an invaluable treasure of bliss; *adbhuta-īham*-whose activities are wonderful; *śrī*-kṛṣṇa-caitanyam-unto Lord Śrī Caitanya Mahāprabhu; *amum*-that; *prapadye*-I surrender.



TRANSLATION



"We offer our respectful obeisances unto that merciful Supreme Personality of Godhead who has converted all three worlds, which were maddened by ignorance, and saved them from their diseased condition by making them mad with the nectar from the treasure-house of love of God. Let us take full shelter of that Personality of Godhead, Śrī Kṛṣṇa Caitanya, whose activities are wonderful."



PURPORT



This verse is found in the Govinda-līlāmṛta (1.2).





TEXT 55





tabe mahāprabhu tāṅre nikaṭe vasāilā



'sanātanera vārtā kaha'--tāṅhāre puchilā



SYNONYMS



*tabe*-thereafter; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-them; *nikaṭe*-near Him; *vasāilā*-sat down; *sanātanera vārtā*-news of Sanātana; *kaha*-please tell; *tāṅhāre*-them; *puchilā*-questioned.



TRANSLATION



After this, Śrī Caitanya Mahāprabhu sat them down by His side and asked them, "What news do you have of Sanātana?"





TEXT 56





rūpa kahena,--teṅho bandī haya rāja-ghare



tumi yadi uddhāra', tabe ha-ibe uddhāre



SYNONYMS



*rūpa kahena*-Rūpa Gosvāmī said; *teṅho*-he; *bandī*-arrested; *haya*-is; *rāja-ghare*-in the court of the government; *tumi*-You; *yadi*-if; *uddhāra'*-kindly rescue; *tabe*-then; *ha-ibe*-he will be; *uddhāre*-relieved from that entanglement.



TRANSLATION



Rūpa Gosvāmī replied, "Sanātana has now been arrested by the government of Hussain Shah. If You kindly save him, he can be liberated from that entanglement."





TEXT 57





prabhu kahe,--sanātanera hañāche mocana



acirāt āmā-saha ha-ibe milana



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *sanātanera*-of Sanātana Gosvāmī; *hañāche*-there has been; *mocana*-release; *acirāt*-very soon; *āmāsaha*-with Me; *ha*-ibe milana-there will be meeting.

TRANSLATION



Śrī Caitanya Mahāprabhu immediately replied, "Sanātana has already been released from his confinement, and he will very soon meet with Me."





TEXT 58





madhyāhna karite vipra prabhure kahilā



rūpa-gosāñi se-divasa tathāñi rahilā



SYNONYMS



*madhyāhna karite*-to accept lunch; *vipra*-the brāhmaṇa of Deccan; *prabhure*-Śrī Caitanya Mahāprabhu; *kahilā*-requested; *rūpa*-gosāñi-Rūpa Gosvāmī; *se-divasa*-that day; *tathāñi*-there; *rahilā*-remained.



TRANSLATION



Śrī Caitanya Mahāprabhu was then requested by the brāhmaṇa to accept His lunch. Rūpa Gosvāmī also remained there that day.





TEXT 59





bhaṭṭācārya dui bhāiye nimantraṇa kaila



prabhura śeṣa prasāda-pātra dui-bhāi pāila



SYNONYMS



*bhaṭṭācārya*-Balabhadra Bhaṭṭācārya; *dui bhāiye*-the two brothers; *nimantraṇa kaila*-invited to take lunch; *prabhura śeṣa prasāda-pātra*-the remnants of the plate of food offered to Śrī Caitanya Mahāprabhu; *dui-bhāi pāila*-the two brothers obtained.



TRANSLATION



Balabhadra Bhaṭṭācārya invited the two brothers to take lunch also. The remnants of food from the plate of Śrī Caitanya Mahāprabhu were offered to them.





TEXT 60





triveṇī-upara prabhura vāsā-ghara sthāna



dui bhāi vāsā kaila prabhu-sannidhāna



SYNONYMS



*tri*-veṇī-upara-on the bank of the confluence of the Yamunā and Ganges; *prabhura*-of Śrī Caitanya Mahāprabhu; *vāsā-ghara*-of the residential house; *sthāna*-the place; *dui bhāi*-the two brothers; *vāsā kaila*-resided; *prabhu*-sannidhāna-near Śrī Caitanya Mahāprabhu.



TRANSLATION



Śrī Caitanya Mahāprabhu selected His residence beside the confluence of the Ganges and Yamunā at a place called Triveṇī. The two brothers-Rūpa Gosvāmī and Śrī Vallabha-selected their residence near the Lord's.





TEXT 61





se-kāle vallabha-bhaṭṭa rahe āḍāila-grāme



mahāprabhu āilā śuni' āila tāṅra sthāne



SYNONYMS



*se*-kāle-at that time; *vallabha*-bhaṭṭa-Vallabha Bhaṭṭa; *rahe*-resided; *āḍāila-grāme*-in the village known as Āḍāila; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *āilā*-has come; *śuni'*-hearing; *āila*-came; *tāṅra sthāne*-to His place.



TRANSLATION



At that time, Śrī Vallabha Bhaṭṭa was staying at Āḍāila-grāma, and when he heard that Śrī Caitanya Mahāprabhu had arrived, he went to His place to see Him.



PURPORT



Vallabha Bhaṭṭa was a great learned scholar of Vaiṣṇavism. In the beginning he was very much devoted to Śrī Caitanya Mahāprabhu, but since he thought that he could not receive proper respect from Him, he later joined the Viṣṇusvāmī sect and became ācārya of that sect. His sect is celebrated as the Vallabhācārya-sampradāya. This sampradāya has had great influence in Vṛndāvana near Gokula and in Bombay. Vallabha Bhaṭṭa wrote many books, including a commentary on *Śrīmad-Bhāgavatam* called Subodhinī-ṭīkā, and notes on the *Vedānta-sūtra*, in the form of an Anubhāṣya. He also wrote a combination of sixteen short works called Ṣoḍaśa-grantha. Āḍāila-grāma, where he was staying, was near the confluence of the Rivers Ganges and Yamunā on the other side of the Yamunā about one mile from the river. The village there is called Aḍelī-grāma, or Āḍāila-grāma. A temple of Lord Viṣṇu there still belongs to the Vallabha-sampradāya.





Vallabha Bhaṭṭa was originally from a place in southern India called Trailaṅga. There is a railway station there called Niḍāḍābhalu. Sixteen miles from that station is a village called Kāṅkaḍabāḍa, or Kākuṅrapāḍhu. A learned brāhmaṇa named Lakṣmaṇa Dīkṣita used to live there, and Vallabha Bhaṭṭa was his son. There are five sections of the brāhmaṇa community of Āndhra Pradesh known as bella-nāṭī, vegī-nāṭī, muraki-nāṭi telagu-nāṭī and kāśala-nāṭī. Out of these five brahminical communities, Vallabhācārya took his birth in the community of bella-nāṭī in the year 1400 Śakābda Era. According to some people, Vallabha Bhaṭṭācārya's father took sannyāsa before Vallabha's birth, and he returned home to take Vallabhācārya as his son. According to the opinion of others, Vallabhācārya was born in 1400 Śakābda Era on the Ekādaśī day of the dark moon in the month of Caitra, and he took his birth in a brāhmaṇa family surnamed Khambhaṁpāṭībāru. According to this account, his father's name was Lakṣmaṇa Bhaṭṭa Dīkṣita, and he was born in Campakāraṇya. In someone else's opinion, Vallabhācārya appeared near the village named Cāṅpā-jhāra-grāma, which is near a railway station named Rājima in Madhya Pradesh.



After studying for eleven years at Vārāṇasī, Vallabhācārya returned home. On his return, he heard that his father had departed from the material world. Keeping his brother and mother at home, he went to the banks of the River Tuṅgabhadrā in a village called Vidyānagara, and it was there that he enlightened Kṛṣṇadeva, the grandson of King Bukkarāja. After that, he traveled throughout India thrice on trips lasting six years. Thus he passed eighteen years and became victorious in his discussions of revealed scripture. When he was thirty years old, he married Mahālakṣmī, who belonged to the same brāhmaṇa community. Near Govardhana Hill he established a Deity in the valley. Finally he came to Āḍāila, which is on the other side of Prayāga.



Vallabhācārya had two sons, Gopīnātha and Viṭhṭhaleśvara, and in his old age he accepted the renounced order. In 1452 Śakābda Era, he passed away from the material world at Vārāṇasī. His book known as Ṣoḍaśa-grantha and his commentaries on *Vedānta-sūtra* (Anubhāṣya) and *Śrīmad-Bhāgavatam* (Subodhinī) are very famous. He has written many other books besides.





TEXT 62





teṅho daṇḍavat kaila, prabhu kailā āliṅgana



dui jane kṛṣṇa-kathā haila kata-kṣaṇa



SYNONYMS



*teṅho*-he; *daṇḍavat*-obeisances; *kaila*-made; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā*-did; *āliṅgana*-embracing; *dui jane*-between the two of them; *kṛṣṇa*-kathā-topics about Lord Kṛṣṇa; *haila*-there were; *kata-kṣaṇa*-for some time.



TRANSLATION



Vallabha Bhaṭṭācārya offered Śrī Caitanya Mahāprabhu his obeisances, and the Lord embraced him. After that, they discussed topics about Kṛṣṇa for some time.





TEXT 63





kṛṣṇa-kathāya prabhura mahā-prema uthalila



bhaṭṭera saṅkoce prabhu samvaraṇa kaila



SYNONYMS



*kṛṣṇa-kathāya*-in the discussion on Kṛṣṇa; *prabhura*-of Śrī Caitanya Mahāprabhu; *mahā*-prema-great love; *uthalila*-arose; *bhaṭṭera*-of Bhaṭṭācārya; *saṅkoce*-due to shyness; *prabhu*-Śrī Caitanya Mahāprabhu; *samvaraṇa kaila*-restrained Himself.



TRANSLATION



Śrī Caitanya Mahāprabhu felt great ecstatic love when they began discussing Kṛṣṇa, but the Lord checked His feelings because He felt shy before Vallabha Bhaṭṭa.





TEXT 64





antare gara-gara prema, nahe samvaraṇa



dekhi' camatkāra haila vallabha-bhaṭṭera mana



SYNONYMS



*antare*-inside; *gara*-gara-raged; *prema*-ecstatic love; *nahe*-there was not; *samvaraṇa*-checking; *dekhi'*-detecting; *camatkāra*-astonishment; *haila*-there was; *vallabha*-bhaṭṭera mana-on the mind of Vallabha Bhaṭṭa.



TRANSLATION



Although the Lord restrained Himself externally, ecstatic love raged within. There was no checking that. Vallabha Bhaṭṭa was astonished to detect this.





TEXT 65





tabe bhaṭṭa mahāprabhure nimantraṇa kaila



mahāprabhu dui-bhāi tāṅhāre milāilā



SYNONYMS



*tabe*-then; *bhaṭṭa*-Vallabha Bhaṭṭa; *mahāprabhure*-Śrī Caitanya Mahāprabhu; *nimantraṇa kailā*-invited; *mahāprabhu*-Śrī Caitanya



TRANSLATION



Thereafter, Vallabha Bhaṭṭa invited Śrī Caitanya Mahāprabhu for lunch, and the Lord introduced the brothers Rūpa and Vallabha to him.





TEXT 66





dui-bhāi dūra haite bhūmite paḍiyā



bhaṭṭe daṇḍavat kailā ati dīna hañā



SYNONYMS



*dui-bhāi*-the two brothers; *dūra haite*-from a distance; *bhūmite*-on the ground; *paḍiyā*-falling flat; *bhaṭṭe*-to Vallabha Bhaṭṭa; *daṇḍavat kailā*-offered obeisances; *ati dīna hañā*-being very humble.



TRANSLATION



From a distance, the brothers Rūpa Gosvāmī and Śrī Vallabha fell on the ground and offered obeisances to Vallabha Bhaṭṭa with great humility.





TEXT 67





bhaṭṭa milibāre yāya, duṅhe palāya dūre



'aspṛśya pāmara muñi, nā chuṅiha more'



SYNONYMS



*bhaṭṭa*-Vallabha Bhaṭṭa; *milibāre*-to meet; *yāya*-goes; *duṅhe*-the two brothers; *palāya*-ran away; *dūre*-to a distant place; *aspṛśya*-untouchable; *pāmara*-most fallen; *muñi*-I; *nā chuṅiha*-do not touch; *more*-me.



TRANSLATION



When Vallabha Bhaṭṭācārya walked toward them, they ran away to a more distant place. Rūpa Gosvāmī said, "I am untouchable and most sinful. Please do not touch me."





TEXT 68





bhaṭṭera vismaya haila, prabhura harṣa mana



bhaṭṭere kahilā prabhu tāṅra vivaraṇa



SYNONYMS



*bhaṭṭera*-of Vallabha Bhaṭṭācārya; *vismaya haila*-there was surprise; *prabhura*-of Śrī Caitanya Mahāprabhu; *harṣa*-very happy; *mana*-the mind; *bhaṭṭere kahilā*-said to Vallabha Bhaṭṭācārya; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅra vivaraṇa*-description of Rūpa Gosvāmī.



TRANSLATION



Vallabha Bhaṭṭācārya was very surprised at this. Śrī Caitanya Mahāprabhu, however, was very pleased, and He therefore spoke to him this description of Rūpa Gosvāmī.





TEXT 69





'iṅho nā sparśiha, iṅho jāti ati-hīna!



vaidika, yājñika tumi kulīna pravīṇa!'



SYNONYMS



*iṅho*-him; *nā sparśiha*-do not touch; *iṅho*-he; *jāti*-caste; *ati-hīna*-very low; *vaidika*-a follower of Vedic principles; *yājñika*-a performer of many sacrifices; *tumi*-you; *kulīna*-aristocratic brāhmaṇa; *pravīṇa*-an experienced person.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Don't touch him, for he belongs to a very low caste. You are a follower of Vedic principles and are a well experienced performer of many sacrifices. You also belong to the aristocracy."



PURPORT



Generally brāhmaṇas are puffed up with false prestige because they belong to the aristocracy and perform many Vedic sacrifices. In South India especially, this fastidious position is most prominent. At any rate, this was the case five hundred years ago. Śrī Caitanya Mahāprabhu actually started a revolution against this brahminical system by inaugurating the chanting of the Hare Kṛṣṇa mantra. By this chanting, one can be delivered regardless of caste, creed, color or social position. Whoever chants the Hare Kṛṣṇa mahā-mantra is immediately purified due to the transcendental position of devotional service. Śrī Caitanya Mahāprabhu is here hinting to Vallabha Bhaṭṭācārya that an exalted brāhmaṇa who makes sacrifices and follows Vedic principles should not neglect a person who is engaged in devotional service by chanting the holy name of the Lord.





Actually Rūpa Gosvāmī did not belong to a lower caste. He was from a highly aristocratic brāhmaṇa family, but due to his association with the Mohammedan Nawab, he was considered fallen and excommunicated from brāhmaṇa society. However, due to his advanced devotional service, Śrī Caitanya Mahāprabhu accepted him as a gosvāmī. Vallabha Bhaṭṭācārya knew all this. One who is a devotee is above caste and creed, yet Vallabha Bhaṭṭācārya felt himself prestigious.



The present head of the Vallabha Bhaṭṭācārya sampradāya of Bombay is named Dīkṣita Mahārāja. He is very friendly to our movement, and whenever we meet him, this learned brāhmaṇa scholar highly praises the activities of the Hare Kṛṣṇa movement. He is a life member of our Society, and although he is a learned scholar in the brahminical caste tradition, he accepts our Society and considers its members bona fide devotees of Lord Viṣṇu.





TEXT 70





duṅhāra mukhe nirantara kṛṣṇa-nāma śuni'



bhaṭṭa kahe, prabhura kichu iṅgita-bhaṅgī jāni'



SYNONYMS



*duṅhāra mukhe*-in the mouths of both Rūpa Gosvāmī and his brother Vallabha; *nirantara*-continuously; *kṛṣṇa*-nāma śuni'-hearing the chanting of the holy name of Kṛṣṇa; *bhaṭṭa kahe*-Vallabha Bhaṭṭācārya said; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *kichu*-some; *iṅgita*-indications; *bhaṅgī*-hints; *jāni'*-understanding.



TRANSLATION



Hearing the holy name constantly vibrated by the two brothers, Vallabha Bhaṭṭācārya could understand the hints of Śrī Caitanya Mahāprabhu.





TEXT 71





'duṅhāra mukhe kṛṣṇa-nāma kariche nartana



ei-dui 'adhama' nahe, haya 'sarvottama'



SYNONYMS



*duṅhāra mukhe*-in the mouths of both; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *kariche*-is doing; *nartana*-dancing; *ei*-dui-both of them; *adhama nahe*-not fallen; *haya*-are; *sarva-uttama*-the most exalted.



TRANSLATION



Vallabha Bhaṭṭācārya admitted, "Since these two are constantly chanting the holy name of Kṛṣṇa, how can they be untouchable? On the contrary, they are most exalted."



PURPORT



Vallabha Bhaṭṭācārya's admission of the brothers' exalted position should serve as a lesson to one who is falsely proud of his position as a brāhmaṇa. Sometimes so-called brāhmaṇas do not recognize our European and American disciples as devotees or brāhmaṇas, and some brāhmaṇas are so proud that they do not allow them to enter temples. Śrī Caitanya Mahāprabhu herein gives a great lesson. Although Vallabha Bhaṭṭācārya was a great authority on brahmanism and a learned scholar, he admitted that those who chant the Lord's holy name are bona fide brāhmaṇas and Vaiṣṇavas and are therefore exalted.





TEXT 72





aho bata śva-paco 'to garīyān



yaj-jihvāgre vartate nāma tubhyam



tepus tapas te juhuvuḥ sasnur āryā



brahmānūcur nāma gṛṇanti ye te



SYNONYMS



*aho bata*-how wonderful it is; *śva*-pacaḥ-dog-eaters; *ataḥ*-than the initiated brāhmaṇa; *garīyān*-more glorious; *yat*-of whom; *jihvā*-agre-on the tongue; *vartate*-remains; *nāma*-the holy name; *tubhyam*-of You, my Lord; *tepuḥ*-have performed; *tapaḥ*-austerity; *te*-they; *juhuvuḥ*-have performed sacrifices; *sasnuḥ*-have bathed in all holy places; *āryāḥ*-really belonging to the Āryan race; *brahma*-all the Vedas; *anūcuḥ*-have studied; *nāma*-the holy name; *gṛṇanti*-chant; *ye*-who; *te*-they.



TRANSLATION



Vallabha Bhaṭṭācārya then recited the following verse: " 'My dear Lord, one who always keeps Your holy name on his tongue becomes greater than an initiated brāhmaṇa. Although he may be born in a family of dog-eaters and may therefore, by material calculation, be the lowest among men, he is still glorious. This is the wonderful effect of chanting the holy name of the Lord. It is therefore concluded that one who chants the holy name of the Lord should be understood to have performed all kinds of austerities and great sacrifices mentioned in the *Vedas*. He has already taken his bath in all the holy places of pilgrimage. He has studied all the *Vedas*, and he is actually an Āryan.' "



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (3.33.7).





TEXT 73





śuni' mahāprabhu tāṅre bahu praśaṁśilā



premāviṣṭa hañā śloka paḍite lāgilā



SYNONYMS



*śuni'*-hearing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *bahu*-very much; *praśaṁśilā*-praised; *prema-āviṣṭa hañā*-becoming ecstatic in love of Godhead; *śloka*-verses; *paḍite lāgilā*-began to recite.



TRANSLATION



Śrī Caitanya Mahāprabhu was very pleased to hear Vallabha Bhaṭṭa quoting from śāstra about the position of a devotee. The Lord praised him personally, and, feeling ecstatic love of Godhead, began to quote many verses from śāstra.





TEXT 74





śuciḥ sad-bhakti-dīptāgni-



dagdha-durjāti-kalmaṣaḥ



śvapāko 'pi budhaiḥ ślāgyo



na vedajño 'pi nāstikaḥ



SYNONYMS



*śuciḥ*-a brāhmaṇa purified internally and externally; *sat-bhakti*-of devotional service without motives; *dīpta-agni*-by the blazing fire; *dagdha*-burnt to ashes; *durjāti*-such as birth in a low family; *kalmaṣaḥ*-whose sinful reactions; *śva*-pākaḥ api-even though born in a family of dog-eaters; *budhaiḥ*-by learned scholars; *ślāgyaḥ*-recognized; *na*-not; *veda*-jñaḥ api-even though completely conversant in Vedic knowledge; *nāstikaḥ*-an atheist.



TRANSLATION



Śrī Caitanya Mahāprabhu said, " 'A person who has the pure characteristics of a brāhmaṇa due to devotional service, which is like a blazing fire burning to ashes all the sinful reactions of past lives, is certainly saved from the consequences of sinful acts, such as taking birth in a lower family. Even though he may be born in a family of dog-eaters, he is recognized by learned scholars. However, although a person may be a learned scholar in Vedic knowledge, he is not recognized if he is an atheist.



PURPORT



This verse and the next are quoted from the Hari-bhakti-sudhodaya (3.11,12), a transcendental literature extracted from the *Purāṇas*.





TEXT 75





bhagavad-bhakti-hīnasya



jātiḥ śāstraṁ japas tapaḥ



aprāṇasyeva dehasya



maṇḍanaṁ loka-rañjanam



SYNONYMS



*bhagavat-bhakti-hīnasya*-of a person devoid of devotional service to the Supreme Personality of Godhead; *jātiḥ*-birth in a high caste; *śāstram*-knowledge in revealed scriptures; *japaḥ*-pronunciation of mantras; *tapaḥ*-austerities and penances; *aprāṇasya*-which is dead; *iva*-like; *dehasya*-of a body; *maṇḍanam*-decoration; *loka*-to the whims of people in general; *rañjanam*-simply pleasing.



TRANSLATION



" 'For a person devoid of devotional service, birth in a great family or nation, knowledge of revealed scripture, performance of austerities and penance, and chanting of Vedic mantras are all like ornaments on a dead body. Such ornaments simply serve the concocted pleasures of the general populace.' "





TEXT 76





prabhura premāveśa, āra prabhāva bhakti-sāra



saundaryādi dekhi' bhaṭṭera haila camatkāra



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *prema-āveśa*-ecstasy in love of Godhead; *āra*-and; *prabhāva*-the influence; *bhakti-sāra*-the essence of devotional service; *saundarya-ādi*-personal beauty and other qualities; *dekhi'*-seeing; *bhaṭṭera*-of Vallabha Bhaṭṭācārya; *haila*-there was; *camatkāra*-astonishment.



TRANSLATION



When he saw the Lord's ecstatic love, Vallabha Bhaṭṭācārya was certainly very astonished. He was also astonished by the Lord's knowledge of the essence of devotional service, as well as by His personal beauty and influence.





TEXT 77





sagaṇe prabhure bhaṭṭa naukāte caḍāñā



bhikṣā dite nija-ghare calilā lañā



SYNONYMS



*sa*-gaṇe-with His associates; *prabhure*-Śrī Caitanya Mahāprabhu; *bhaṭṭa*-Vallabha Bhaṭṭācārya; *naukāte*-a boat; *caḍāñā*-putting aboard; *bhikṣā dite*-to offer lunch; *nija-ghare*-to his own place; *calilā*-departed; *lañā*-taking.



TRANSLATION



Vallabha Bhaṭṭācārya then put Śrī Caitanya Mahāprabhu and His associates aboard a boat and took them to his own place to offer them lunch.





TEXT 78





yamunāra jala dekhi' cikkaṇa śyāmala



premāveśe mahāprabhu ha-ilā vihvala



SYNONYMS



*yamunāra*-of the River Yamunā; *jala*-the water; *dekhi'*-seeing; *cikkaṇa*-glossy; *śyāmala*-blackish; *prema-āveśe*-in ecstatic love; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *ha*-ilā-became; *vihvala*-bewildered.



TRANSLATION



While crossing the River Yamunā, Śrī Caitanya Mahāprabhu saw the glossy black water and was immediately bewildered with ecstatic love.





TEXT 79





huṅkāra kari' yamunāra jale dilā jhāṅpa



prabhu dekhi' sabāra mane haila bhaya-kāṅpa



SYNONYMS



*huṅkāra kari'*-making a loud sound; *yamunāra jale*-in the water of the River Yamunā; *dilā*-gave; *jhāṅpa*-a plunge; *prabhu dekhi'*-seeing Lord Śrī Caitanya Mahāprabhu; *sabāra*-of everyone; *mane*-in the mind; *haila*-there was; *bhaya*-kāṅpa-fear and trembling.



TRANSLATION



Indeed, as soon as Śrī Caitanya Mahāprabhu saw the River Yamunā, He immediately made a great sound and jumped into the water. Everyone was filled with fear and trembling to see this.





TEXT 80





āste-vyaste sabe dhari' prabhure uṭhāila



naukāra upare prabhu nācite lāgila



SYNONYMS



*āste*-vyaste-with great haste; *sabe*-all of them; *dhari'*-catching; *prabhure*-Śrī Caitanya Mahāprabhu; *uṭhāila*-raised; *naukāra*-of the boat; *upare*-on top; *prabhu*-Śrī Caitanya Mahāprabhu; *nācite lāgila*-began to dance.



TRANSLATION



They all hastily grabbed Śrī Caitanya Mahāprabhu and pulled Him out of the water. Once on the boat's platform, the Lord began to dance.





TEXT 81





mahāprabhura bhare naukā kare ṭalamala



ḍubite lāgila naukā, jhalake bhare jala



SYNONYMS



*mahāprabhura*-of Śrī Caitanya Mahāprabhu; *bhare*-because of the weight; *naukā*-the boat; *kare*-does; *ṭalamala*-tilting; *ḍubite*-to sink; *lāgila*-began; *naukā*-the boat; *jhalake*-in gushes; *bhare*-fills; *jala*-water.



TRANSLATION



Due to the Lord's heavy weight, the boat began to tilt. It began filling up with water and was on the verge of sinking.





TEXT 82





yadyapi bhaṭṭera āge prabhura dhairya haila mana



durvāra udbhaṭa prema nahe samvaraṇa



SYNONYMS



*yadyapi*-although; *bhaṭṭera*-of Vallabhācārya; *āge*-in front; *prabhura*-of Śrī Caitanya Mahāprabhu; *dhairya*-patient; *haila*-was; *mana*-the mind; *durvāra*-difficult to stop; *udbhaṭa*-wonderful; *prema*-ecstatic love; *nahe*-there is not; *samvaraṇa*-checking.



TRANSLATION



Śrī Caitanya Mahāprabhu tried to restrain Himself as far as possible before Vallabhācārya, but although He tried to keep calm, His ecstatic love could not be checked.





TEXT 83





deśa-pātra dekhi' mahāprabhu dhairya ha-ila



āḍāilera ghāṭe naukā āsi' uttarila



SYNONYMS



*deśa*-pātra dekhi'-seeing the circumstances; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *dhairya ha*-ila-became calm; *āḍāilera ghāṭe*-at the shore of the village Āḍāila; *naukā*-the boat; *āsi'*-coming; *uttarila*-landed.



TRANSLATION



Seeing the circumstances, Śrī Caitanya Mahāprabhu finally became calm so that the boat was able to reach the shore of Āḍāila and land there.





TEXT 84





bhaye bhaṭṭa saṅge rahe, madhyāhna karāñā



nija-gṛhe ānilā prabhure saṅgete lañā



SYNONYMS



*bhaye*-with fear; *bhaṭṭa*-Vallabha Bhaṭṭācārya; *saṅge*-in Śrī Caitanya Mahāprabhu's association; *rahe*-remains; *madhyāhna karāñā*-after arranging for His bath; *nija-gṛhe*-to his own home; *ānilā*-brought; *prabhure*-Śrī Caitanya Mahāprabhu; *saṅgete*-in company; *lañā*-taking.



TRANSLATION



Fearing for the Lord's welfare, Vallabha Bhaṭṭācārya stayed in His association. After arranging for the Lord's bath, he took Him to his own house.





TEXT 85





ānandita hañā bhaṭṭa dila divyāsana



āpane karila prabhura pāda-prakṣālana



SYNONYMS



*ānandita hañā*-becoming pleased; *bhaṭṭa*-Vallabha Bhaṭṭācārya; *dila*-gave; *divya-āsana*-a nice sitting place; *āpane*-personally; *karila*-did; *prabhura*-of Śrī Caitanya Mahāprabhu; *pāda*-prakṣālana-washing of the feet.



TRANSLATION



When Śrī Caitanya Mahāprabhu arrived at his home, Vallabha Bhaṭṭācārya, being greatly pleased, offered the Lord a nice sitting place and personally washed His feet.





TEXT 86





savaṁśe sei jala mastake dharila



nūtana kaupīna-bahirvāsa parāila



SYNONYMS



*sa*-vaṁśe-with all the family members; *sei*-that; *jala*-water; *mastake*-on the head; *dharila*-sprinkled; *nūtana*-fresh; *kaupīna*-underwear; *bahirvāsa*-external covering; *parāila*-put on.



TRANSLATION



Vallabha Bhaṭṭācārya and his whole family then sprinkled that water over their heads. They then offered the Lord new underwear and outer garments.





TEXT 87





gandha-puṣpa-dhūpa-dīpe mahā-pūjā kaila



bhaṭṭācārye mānya kari' pāka karāila



SYNONYMS



*gandha*-scents; *puṣpa*-flowers; *dhūpa*-incense; *dīpe*-by lamps; *mahā-pūjā kaila*-he worshiped the Lord with great pomp; *bhaṭṭācārye*-to Balabhadra Bhaṭṭācārya; *mānya kari'*-offering respect; *pāka karāila*-engaging in cooking.



TRANSLATION



Vallabhācārya worshiped the Lord with great pomp, offering scents, incense, flowers and lamps, and with great respect he induced Balabhadra Bhaṭṭa [the Lord's cook] to cook.





TEXT 88





bhikṣā karāila prabhure sasneha yatane



rūpa-gosāñi dui-bhāiye karāila bhojane



SYNONYMS



*bhikṣā karāila*-made take His lunch; *prabhure*-Śrī Caitanya Mahāprabhu; *sasneha*-with affection; *yatane*-with great care; *rūpa*-gosāñi-Śrīla Rūpa Gosvāmī; *dui-bhāiye*-the two brothers; *karāila bhojane*-made eat.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu was offered lunch with great care and affection. The brothers Rūpa Gosvāmī and Śrī Vallabha were also offered food.





TEXT 89





bhaṭṭācārya śrī-rūpe deoyāila 'avaśeṣa'



tabe sei prasāda kṛṣṇadāsa pāila śeṣa



SYNONYMS



*bhaṭṭācārya*-Vallabha Bhaṭṭācārya; *śrī-rūpe*-to Śrīla Rūpa Gosvāmī; *deoyāila*-offered; *avaśeṣa*-the remnants; *tabe*-thereafter; *sei*-those; *prasāda*-remnants of food; *kṛṣṇadāsa*-Kṛṣṇadāsa; *pāila*-got; *śeṣa*-the balance.



TRANSLATION



Vallabha Bhaṭṭācārya first offered the remnants of the Lord's food to Śrīla Rūpa Gosvāmī and then to Kṛṣṇadāsa.





TEXT 90





mukha-vāsa diyā prabhure karāila śayana



āpane bhaṭṭa karena prabhura pāda-samvāhana



SYNONYMS



*mukha*-vāsa-spices; *diyā*-offering; *prabhure*-Śrī Caitanya Mahāprabhu; *karāila*-made to do; *śayana*-resting; *āpane*-personally; bhaṭṭa-Śrīla Vallabha Bhaṭṭa; *karena*-does; *prabhura*-of Śrī Caitanya Mahāprabhu; *pāda*-samvāhana-massaging the leg.



TRANSLATION



The Lord was then given spices to purify His mouth. Afterwards He was made to rest, and Vallabha Bhaṭṭācārya personally massaged His legs.





TEXT 91





prabhu pāṭhāila tāṅre karite bhojane



bhojana kari' āilā teṅho prabhura caraṇe



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *pāṭhāila*-sent; *tāṅre*-him (Vallabha Bhaṭṭācārya); *karite bhojane*-to take his lunch; *bhojana kari'*-after taking lunch; *āilā*-came; *teṅho*-he; *prabhura caraṇe*-to the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



While Vallabha Bhaṭṭācārya was massaging Him, the Lord asked him to go take prasāda. After taking prasāda, he returned to the lotus feet of the Lord.





TEXT 92





hena-kāle āilā raghupati upādhyāya



tiruhitā paṇḍita, baḍa vaiṣṇava, mahāśaya



SYNONYMS



*hena*-kāle-at this time; *āilā*-arrived; *raghupati upādhyāya*-a brāhmaṇa named Raghupati Upādhyāya; *tiruhitā*-belonging to the Tiruhitā state; *paṇḍita*-a very learned scholar; *baḍa*-great; *vaiṣṇava*-devotee; *mahāśaya*-respectable gentleman.



TRANSLATION



At that time there arrived Raghupati Upādhyāya, who belonged to the Tiruhitā district. He was a very learned scholar, a great devotee and a respectable gentleman.



Tiruhitā, or Tirhuṭiyā, is a combination of four districts in Behar: Sāraṇa, Campāraṇa, Majahphara-pura and Dvārabhāṅgā. The people of this state are called Tiruṭiyā.





TEXT 93





āsi' teṅho kaila prabhura caraṇa vandana



'kṛṣṇe mati rahu' bali' prabhura vacana



SYNONYMS



*āsi'*-coming; *teṅho*-he; *kaila*-did; *prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇa vandana*-worshiping the lotus feet; *kṛṣṇe mati rahu*-just remain always Kṛṣṇa conscious; *bali'*-saying; *prabhura vacana*-the blessings of Śrī Caitanya Mahāprabhu.



TRANSLATION



Raghupati Upādhyāya first offered his respects to Śrī Caitanya Mahāprabhu, and the Lord gave him His blessings, saying, "Always stay in Kṛṣṇa consciousness."





TEXT 94





śuni' ānandita haila upādhyāyera mana



prabhu tāṅre kahila,--'kaha kṛṣṇera varṇana'



SYNONYMS



*śuni'*-hearing; *ānandita*-very pleased; *haila*-became; *upādhyāyera mana*-the mind of Upādhyāya; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-to him; *kahila*-spoke; *kaha kṛṣṇera varṇana*-just try to describe Kṛṣṇa.



TRANSLATION



Raghupati Upādhyāya was very pleased to hear the Lord's blessings. The Lord then asked him to describe Kṛṣṇa.





TEXT 95





nija-kṛta kṛṣṇa-līlā-śloka paḍila



śuni' mahāprabhura mahā premāveśa haila



SYNONYMS



*nija*-kṛta-personally composed; *kṛṣṇa*-līlā-on pastimes of Kṛṣṇa; *śloka*-verses; *paḍila*-recited; *śuni'*-hearing; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *mahā*-great; *prema-āveśa*-ecstatic love; *haila*-there was.



TRANSLATION



When Raghupati Upādhyāya was requested to describe Kṛṣṇa, he began to recite some verses he had personally composed about Kṛṣṇa's pastimes. Hearing those verses, Śrī Caitanya Mahāprabhu was overwhelmed with ecstatic love.





TEXT 96





śrutim apare smṛtim itare



bhāratam anye bhajantu bhava-bhītāḥ



aham iha nandaṁ vande



yasyālinde paraṁ brahma



SYNONYMS



*śrutim*-Vedic literature; *apare*-someone; *smṛtim*-corollary to the Vedic literature; *itare*-others; *bhāratam*-Mahābhārata; *anye*-still others; *bhajantu*-let them worship; *bhava*-bhītāḥ-those who are afraid of material existence; *aham*-I; *iha*-here; *nandam*-Mahārāja Nanda; *vande*-worship; *yasya*-whose; *alinde*-in the courtyard; *param brahma*-the Supreme Brahman, Absolute Truth.



TRANSLATION



Raghupati Upādhyāya recited: "Those who are afraid of material existence worship Vedic literature. Some worship smṛti, the corollaries to Vedic literature, and others worship the *Mahābhārata*. As far as I am concerned, I worship Mahārāja Nanda, the father of Kṛṣṇa, in whose courtyard the Supreme Personality of Godhead, the Absolute Truth, is playing."



PURPORT



This verse recited by Raghupati Upādhyāya was later included in Śrī Rūpa Gosvāmī's Padyāvalī (126).





TEXT 97





'āge kaha'--prabhu-vākye upādhyāya kahila



raghupati upādhyāya namaskāra kaila



SYNONYMS



*āge kaha*-please speak further; *prabhu*-vākye-on the request of Śrī Caitanya Mahāprabhu; *upādhyāya*-Raghupati Upādhyāya; *kahila*-said; *raghupati upādhyāya*-Raghupati Upādhyāya; *namaskāra kaila*-offered Śrī Caitanya Mahāprabhu obeisances.



TRANSLATION



When Raghupati Upādhyāya was requested by the Lord to recite more, he immediately offered his respects to the Lord and granted His request.





TEXT 98





kaṁ prati kathayitum īśe



samprati ko vā pratītim āyātu



go-pati-tanayā-kuñje



gopa-vadhūṭī-viṭaṁ brahma



SYNONYMS



*kam prati*-unto whom; *kathayitum*-to speak; *īśe*-am I able; *samprati*-now; *kaḥ*-who; *vā*-or; *pratītim*-belief; *āyātu*-would do; *go-pati*-of the sun-god; *tanayā*-of the daughter (the Yamunā); *kuñje*-in the bushes on the bank; *gopa-vadhūṭī*-of the cowherd girls; *viṭam*-the hunter; *brahma*-the Supreme Personality of Godhead.



TRANSLATION



"To whom can I speak who will believe me when I say that *Kṛṣṇa, the Supreme Personality of Godhead*, is hunting the gopīs in the bushes by the banks of the River Yamunā? In this way the Lord demonstrates His pastimes."



PURPORT



This verse was also later included in padyāvalī (98).





TEXT 99





prabhu kahena,--kaha, teṅho paḍe kṛṣṇa-līlā



premāveśe prabhura deha-mana āyuyāilā



SYNONYMS



*prabhu kahena*-Śrī Caitanya Mahāprabhu said; *kaha*-please go on speaking; *teṅho*-he; *paḍe*-recites; *kṛṣṇa-līlā*-the pastimes of Lord Kṛṣṇa; *prema-āveśe*-in great ecstasy of love; *prabhura*-of Śrī Caitanya Mahāprabhu; *deha*-mana-body and mind; *āyuyāilā*-became slackened.



TRANSLATION



Śrī Caitanya Mahāprabhu requested Raghupati Upādhyāya to continue speaking about the pastimes of Śrī Kṛṣṇa. Thus the Lord was absorbed in ecstatic love, and His mind and body slackened.



PURPORT



Our minds and bodies are always engaged in material activities. When they are activated on the spiritual platform, they slacken on the material platform.





TEXT 100





prema dekhi' upādhyāyera haila camatkāra



'manuṣya nahe, iṅho--kṛṣṇa'--karila nirdhāra



SYNONYMS



*prema dekhi'*-seeing His ecstatic love; *upādhyāyera*-of Raghupati Upādhyāya; *haila*-there was; *camatkāra*-wonder; *manuṣya nahe*-not a human being; *iṅho*-He; *kṛṣṇa*-Lord Kṛṣṇa Himself; *karila nirdhāra*-made assessment.



TRANSLATION



When Raghupati Upādhyāya saw Śrī Caitanya Mahāprabhu's ecstatic symptoms, he decided that the Lord was not a human being but Kṛṣṇa Himself.





TEXT 101





prabhu kahe,--upādhyāya, śreṣṭha māna' kāya?



'śyāmam eva paraṁ rūpaṁ'--kahe upādhyāya



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu inquired; *upādhyāya*-My dear Upādhyāya; *śreṣṭha*-the supermost; *māna'*-you consider; *kāya*-what; śyāmam-Śyāmasundara, Kṛṣṇa; *eva*-certainly; *param rūpam*-the supreme form; *kahe*-replied; *upādhyāya*-Raghupati Upādhyāya.



TRANSLATION



Śrī Caitanya Mahāprabhu asked Raghupati Upādhyāya, "According to your decision, who is the foremost being?" Raghupati Upādhyāya replied,"Lord Śyāmasundara is the supreme form."





TEXT 102





śyāma-rūpera vāsa-sthāna śreṣṭha māna' kāya?



'purī madhu-purī varā'--kahe upādhyāya



SYNONYMS



*śyāma-rūpera*-of the supreme form, Śyāmasundara; *vāsa*-sthāna-residence; *śreṣṭha*-the supreme; *māna'*-you accept; *kāya*-which; *purī*-the city; *madhu*-purī-Mathurā; *varā*-best; *kahe*-said; *upādhyāya*-Raghupati Upādhyāya.



TRANSLATION



"Of all Kṛṣṇa's abodes, which do you think is the best?" Raghupati Upādhyāya said,"Madhu-purī, or Mathurā-dhāma, is certainly the best."



PURPORT



Lord Kṛṣṇa has many forms, as stated in the Brahma-saṁhitā (5.33): advaitam acyutam anādim ananta-rūpam. Śrī Caitanya Mahāprabhu asked Raghupati Upādhyāya which form was the best of Lord Kṛṣṇa's millions of forms, and he immediately replied that the supreme form was the Śyāmasundara form. In that form, Kṛṣṇa stands curved in three places and holds His flute. The Śyāmasundara form is also described in the Brahma-saṁhitā (5.38):





premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara situated within the heart of the devotee."





Those who are filled with ecstatic love for Kṛṣṇa always see the form of Śyāmasundara within their hearts. Raghupati Upādhyāya confirms that the Absolute Truth, the Supreme Personality of Godhead, has many incarnations-Nārāyaṇa, Nṛsiṁha, Varāha and others-but Kṛṣṇa is distinguished as the supermost. According to *Śrīmad-Bhāgavatam*: kṛṣṇas tu bhagavān svayam. "Kṛṣṇa is the original Personality of Godhead." Kṛṣṇa means Śyāmasundara, who plays His flute in Vṛndāvana. Of all forms, this form is the best of all. Kṛṣṇa lives sometimes in Mathurā and sometimes in Dvārakā, but Mathurā is considered the better place. This is also confirmed by Rūpa Gosvāmī in his Upadeśāmṛta (9): vaikuṇṭhāj janito varā madhu-purī. "Madhu-purī, or Mathurā, is far superior to the Vaikuṇṭhalokas in the spiritual world."





TEXT 103





bālya, paugaṇḍa, kaiśore, śreṣṭha māna' kāya?



'vayaḥ kaiśorakaṁ dhyeyaṁ'--kahe upādhyāya



SYNONYMS



*bālya*-childhood; *paugaṇḍa*-the boyhood age before youth; *kaiśore*-the beginning of youth; *śreṣṭha*-best; *māna'*-you think; *kāya*-which; *vayaḥ*-the age; *kaiśorakam*-kaiśora or fresh youth; *dhyeyam*-most worshipable; *kahe*-said; *upādhyāya*-Raghupati Upādhyāya.



TRANSLATION



Śrī Caitanya Mahāprabhu asked, "Of the three ages of Kṛṣṇa known as childhood, boyhood and fresh youth, which do you consider best?" Raghupati Upādhyāya replied, "Fresh youth is the best age."





TEXT 104





rasa-gaṇa-madhye tumi śreṣṭha māna' kāya?



'ādya eva paro rasaḥ'--kahe upādhyāya



SYNONYMS



*rasa*-gaṇa-madhye-among all the mellows; *tumi*-you; *śreṣṭha*-as supreme; *māna'*-accept; *kāya*-which one; *ādyaḥ*-conjugal love; *eva*-certainly; *paraḥ rasaḥ*-the best of all mellows; *kahe*-replied; *upādhyāya*-Raghupati Upādhyāya.



TRANSLATION



When Śrī Caitanya Mahāprabhu asked, "Among all the mellows, which do you consider best?" Raghupati Upādhyāya replied, "The mellow of conjugal love is supermost."





TEXT 105





prabhu kahe,--bhāla tattva śikhāilā more



eta bali' śloka paḍe gadgada-svare



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *kahe*-said; *bhāla*-good; *tattva*-conclusions; *śikhāilā more*-you have taught Me; *eta bali'*-saying this; *śloka paḍe*-Śrī Caitanya Mahāprabhu recited the full verse; *gadgada-svare*-in a faltering voice.



TRANSLATION



Śrī Caitanya Mahāprabhu then said, "You have certainly given first-class conclusions." After saying this, He began to recite the full verse with a faltering voice.





TEXT 106





śyāmam eva paraṁ rūpaṁ



purī madhu-purī varā



vayaḥ kaiśorakaṁ dhyeyam



ādya eva paro rasaḥ



SYNONYMS



*śyāmam*-the form of Śyāmasundara; *eva*-certainly; *param*-supreme; *rūpam*-form; *purī*-the place; *madhu*-purī-Mathurā; *varā*-best; *vayaḥ*-the age; *kaiśorakam*-fresh youth; *dhyeyam*-always to be meditated on; *ādyaḥ*-the original transcendental mellow, or conjugal love; *eva*-certainly; *paraḥ*-the supreme; *rasaḥ*-mellow.



TRANSLATION



" 'The form of Śyāmasundara is the supreme form, the city of Mathurā is the supreme abode, Lord Kṛṣṇa's fresh youth should always be meditated upon, and the mellow of conjugal love is the supreme mellow.' "



PURPORT



This verse is found in Padyāvalī (82).





TEXT 107





premāveśe prabhu tāṅre kailā āliṅgana



prema matta hañā teṅho karena nartana



SYNONYMS



*prema-āveśe*-in ecstatic love; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *kailā*-did; *āliṅgana*-embracing; *prema matta hañā*-being overwhelmed by ecstatic love; *teṅho*-he; *karena nartana*-began to dance.



TRANSLATION



Śrī Caitanya Mahāprabhu then embraced Raghupati Upādhyāya in ecstatic love. Raghupati Upādhyāya also was overwhelmed by love, and he began to dance.





TEXT 108





dekhi' vallabha-bhaṭṭa mane camatkāra haila



dui putra āni' prabhura caraṇe pāḍila



SYNONYMS



*dekhi'*-seeing; *vallabha-bhaṭṭa*-of Vallabha Bhaṭṭācārya; *mane*-in the mind; *camatkāra haila*-there was astonishment; *dui putra āni'*-bringing his two sons; *prabhura caraṇe pāḍila*-made them lie at the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



Vallabha Bhaṭṭācārya was struck with wonder to see Śrī Caitanya Mahāprabhu and Raghupati Upādhyāya dance. He even brought forward his two sons and made them fall down at the Lord's lotus feet.



PURPORT



The two sons of Vallabhācārya were Gopīnātha and Viṭhṭhaleśvara. When Śrī Caitanya Mahāprabhu visited Prayāga in the year 1434 or 1435 Śakābda Era, Viṭhṭhaleśvara was not yet born. In this regard, one should see *Madhya-līlā* 18.47.





TEXT 109





prabhu dekhibāre grāmera saba-loka āila



prabhu-daraśane sabe 'kṛṣṇa-bhakta' ha-ila



SYNONYMS



*prabhu dekhibāre*-to see Śrī Caitanya Mahāprabhu; *grāmera*-of the village; *saba-loka*-all the people; *āila*-came; *prabhu*-daraśane-simply by seeing Śrī Caitanya Mahāprabhu; *sabe*-all of them; *kṛṣṇa*-bhakta ha-ila-became devotees of Lord Kṛṣṇa.



TRANSLATION



Upon hearing that Śrī Caitanya Mahāprabhu had arrived, all the villagers went to see Him. Simply by seeing Him, they all became devotees of Kṛṣṇa.





TEXT 110





brāhmaṇa-sakala karena prabhura nimantraṇa



vallabha-bhaṭṭa tāṅ-sabāre karena nivāraṇa



SYNONYMS



*brāhmaṇa-sakala*-all the brāhmaṇas of that village; *karena*-make; *prabhura*-of Śrī Caitanya Mahāprabhu; *nimantraṇa*-invitations; *vallabha*-bhaṭṭa-Vallabha Bhaṭṭācārya; *tāṅ-sabāre*-all of them; *karena*-does; *nivāraṇa*-forbidding.



TRANSLATION



All the brāhmaṇas of the village were anxious to extend invitations to the Lord, but Vallabha Bhaṭṭācārya forbade them to do so.





TEXT 111





'premonmāde paḍe gosāñi madhya-yamunāte



prayāge cālāiba, ihāṅ nā diba rahite



SYNONYMS



*prema-unmāde*-in the madness of ecstatic love; *paḍe*-fell down; *gosāñi*-Śrī Caitanya Mahāprabhu; *madhya-yamunāte*-in the River Yamunā; *prayāge cālāiba*-I shall again take Him to Prayāga; *ihāṅ*-here; *nā*-not; *diba*-I shall allow Him; *rahite*-to stay.



TRANSLATION



Vallabha Bhaṭṭa then decided not to keep Śrī Caitanya Mahāprabhu at Āḍāila because the Lord had jumped into the River Yamunā in ecstatic love. Therefore he decided to bring Him to Prayāga.





TEXT 112





yāṅra icchā, prayāge yāñā karibe nimantraṇa'



eta bali' prabhu lañā karila gamana



SYNONYMS



*yāṅra*-of whom; *icchā*-there is a desire; *prayāge yāñā*-going to Prayāga; *karibe*-may do; *nimantraṇa*-invitations; *eta bali'*-saying this; *prabhu lañā*-with Śrī Caitanya Mahāprabhu; *karila gamana*-he departed for Prayāga.



TRANSLATION



Vallabha Bhaṭṭa said, "If anyone likes, he can go to Prayāga and extend invitations to the Lord." In this way he took the Lord with him and departed for Prayāga.





TEXT 113





gaṅgā-pathe mahāprabhure naukāte vasāñā



prayāge āilā bhaṭṭa gosāñire lañā



SYNONYMS



*gaṅgā*-pathe-on the Ganges; *mahāprabhure*-Śrī Caitanya Mahāprabhu; *naukāte vasāñā*-making to sit down on the boat; *prayāge āilā*-went to Prayāga; *bhaṭṭa*-Vallabha Bhaṭṭa; *gosāñire lañā*-with Śrī Caitanya Mahāprabhu.



TRANSLATION



Vallabha Bhaṭṭācārya avoided the River Yamunā. Putting the Lord on a boat in the River Ganges, he went with Him to Prayāga.





TEXT 114





loka-bhiḍa-bhaye prabhu 'daśāśvamedhe' yāñā



rūpa-gosāñire śikṣā karā'na śakti sañcāriyā



SYNONYMS



*loka*-bhiḍa-bhaye-from fear of the great crowd of people; *prabhu*-Śrī Caitanya Mahāprabhu; *daśāśvamedhe*-to Daśāśvamedha-ghāṭa; *yāñā*-going; *rūpa*-gosāñire-Rūpa Gosvāmī; *śikṣā karā'na*-teaches; *śakti sañcāriyā*-endowing him with potency.



TRANSLATION



Due to the great crowds in Prayāga, Śrī Caitanya Mahāprabhu went to a place called Daśāśvamedha-ghāṭa. It was there that the Lord instructed Śrī Rūpa Gosvāmī and empowered him in the philosophy of devotional service.



PURPORT



Parāsya śaktir vividhaiva śrūyate. The Supreme Lord has multi-potencies, which the Lord bestows on His fortunate devotees. The Lord has a special potency by which He spreads the Kṛṣṇa consciousness movement. This is also explained in *Caitanya-caritāmṛta* (Antya 7.11). Kṛṣṇa-śakti vinā nahe tāra pravartana: "One cannot spread the holy name of Kṛṣṇa without being specifically empowered by Lord Kṛṣṇa." A devotee who receives this power from the Lord must be considered very fortunate. The Kṛṣṇa consciousness movement is spreading to enlighten people about their real position, their original relationship with Kṛṣṇa. One requires Kṛṣṇa's special power in order to be able to do this. People forget their relationship with Kṛṣṇa and work under the spell of māyā life after life, transmigrating from one body to another. This is the process of material existence. The Supreme Lord Śrī Kṛṣṇa personally descends to teach people that their position in the material world is a mistaken one. The Lord again comes as Śrī Caitanya Mahāprabhu to induce people to take to Kṛṣṇa consciousness. The Lord also empowers a special devotee to teach people their constitutional position.





TEXT 115





kṛṣṇatattva-bhaktitattva-rasatattva-prānta



saba śikhāila prabhu bhāgavata-siddhānta



SYNONYMS



*kṛṣṇa-tattva*-of the truth about Lord Kṛṣṇa; *bhakti-tattva*-of the truth about devotional service; *rasa-tattva*-of the truth about transcendental mellows; *prānta*-the ultimate limit; *saba*-all; *śikhāila*-taught; *prabhu*-Śrī Caitanya Mahāprabhu; *bhāgavata-siddhānta*-the conclusions of Śrīmad-Bhāgavatam.



TRANSLATION



Śrī Caitanya Mahāprabhu taught Śrīla Rūpa Gosvāmī the ultimate limit of the truth about Lord Kṛṣṇa, the truth about devotional service and the truth about transcendental mellows, consummating in conjugal love between Rādhā and Kṛṣṇa. Finally He told Rūpa Gosvāmī about the ultimate conclusions of *Śrīmad-Bhāgavatam*.





TEXT 116





rāmānanda-pāśe yata siddhānta śunilā



rūpe kṛpā kari' tāhā saba sañcārilā



SYNONYMS



*rāmānanda*-pāśe-from Rāmānanda Rāya; *yata*-all; *siddhānta*-the ultimate conclusions; *śunilā*-he heard; *rūpe*-unto Śrī Rūpa Gosvāmī; *kṛpā kari'*-showing His causeless mercy; *tāhā saba*-all those; *sañcārilā*-infused.



TRANSLATION



Śrī Caitanya Mahāprabhu taught Rūpa Gosvāmī all the conclusions He had heard from Rāmānanda Rāya and duly empowered him so that he could understand them.





TEXT 117





śrī-rūpa-hṛdaye prabhu śakti sañcārilā



sarva-tattva-nirūpaṇe 'pravīṇa' karilā



SYNONYMS



*śrī-rūpa-hṛdaye*-in the heart of Śrīla Rūpa Gosvāmī; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *śakti sañcārilā*-infused spiritual strength; *sarva-tattva*-all conclusive truths; *nirūpaṇe*-in ascertaining; *pravīṇa karilā*-made him fully experienced.



TRANSLATION



By entering the heart of Rūpa Gosvāmī, Śrī Caitanya Mahāprabhu empowered him to ascertain properly the conclusions of all truths. He made him an experienced devotee whose decisions correctly agreed with the verdicts of the disciplic succession. Thus Śrī Rūpa Gosvāmī was personally empowered by Śrī Caitanya Mahāprabhu.



PURPORT



The principles of devotional service are only apparently under the jurisdiction of material activity. To be rightly guided, one must be personally guided by Śrī Caitanya Mahāprabhu. This was the case with Śrīla Rūpa Gosvāmī, Sanātana Gosvāmī and other ācāryas.





TEXT 118





śivānanda-senera putra 'kavi-karṇapūra'



'rūpera milana' sva-granthe likhiyāchena pracura



SYNONYMS



*śivānanda-senera*-of Śivānanda Sena; *putra*-the son; *kavi*-karṇapūra-Kavi-karṇapūra; *rūpera milana*-meeting Rūpa Gosvāmī; *sva-granthe*-in his own book; *likhiyāchena pracura*-has written profusely.



TRANSLATION



In his book Caitanya-candrodaya, Kavi-karṇapūra, the son of Śivānanda Sena, has elaborately described the meeting between Śrī Rūpa Gosvāmī and Śrī Caitanya Mahāprabhu.





TEXT 119





kālena vṛndāvana-keli-vārtā



lupteti tāṁ khyāpayituṁ viśiṣya



kṛpāmṛtenābhiṣiṣeca devas



tatraiva rūpaṁ ca sanātanaṁ ca



SYNONYMS



*kālena*-in the course of time; *vṛndāvana*-keli-vārtā-topics concerning the transcendental mellows of the pastimes of Lord Kṛṣṇa in Vṛndāvana; *luptā*-almost lost; *iti*-thus; *tām*-all those; *khyāpayitum*-to enunciate; *viśiṣya*-making specific; *kṛpā*-amṛtena-with the nectar of mercy; *abhiṣiṣeca*-sprinkled; *devaḥ*-the Lord; *tatra*-there; *eva*-indeed; rūpam-Śrīla Rūpa Gosvāmī; *ca*-and; *sanātanam*-Sanātana Gosvāmī; *ca*-as well as.



TRANSLATION



"In the course of time, the transcendental news of Kṛṣṇa's pastimes in Vṛndāvana was almost lost. To enunciate explicitly those transcendental pastimes, Śrī Caitanya Mahāprabhu, at Prayāga, empowered Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī with the nectar of His mercy to carry out this work in Vṛndāvana.



PURPORT



This verse and the following two verses are from Act Nine (38,29,30) of Caitanya-candrodaya by Śrī Kavi-karṇapūra.





TEXT 120





yaḥ prāg eva priya-guṇa-gaṇair gāḍha-baddho 'pi mukto



gehādhyāsād rasa iva paro mūrta evāpy amūrtaḥ



premālāpair dṛḍhatara-pariṣvaṅga-raṅgaiḥ prayāge



taṁ śrī-rūpaṁ samam anupamenānujagrāha devaḥ



SYNONYMS



*yaḥ*-who; *prāk eva*-previously; *priya-guṇa-gaṇaiḥ*-by the desirable transcendental qualities of Śrī Caitanya Mahāprabhu; *gāḍha*-deeply; *baddhaḥ*-attached; *api*-although; *muktaḥ*-liberated; *geha*-adhyāsāt-from the bondage of family life; *rasaḥ*-transcendental mellows; *iva*-like; *paraḥ*-transcendental; *mūrtaḥ*-personal form; *eva*-certainly; *api*-although; *amūrtaḥ*-without having a material form; *prema-ālāpaiḥ*-by discussions of transcendental love of the Supreme; *dṛḍhatara*-firm; *pariṣvaṅga*-of embracing; *raṅgaiḥ*-with great pleasure; *prayāge*-at Prayāga; *tam*-to him; *śrī*-rūpam-Rūpa Gosvāmī; *samam*-with; *anupamena*-Anupama; *anujagrāha*-showed mercy; *devaḥ*-the Supreme Personality of Godhead.



TRANSLATION



"From the very beginning, Śrīla Rūpa Gosvāmī was deeply attracted by the transcendental qualities of Śrī Caitanya Mahāprabhu. Thus he was permanently relieved from family life. Śrīla Rūpa Gosvāmī and his younger brother, Vallabha, were blessed by Śrī Caitanya Mahāprabhu. Although the Lord was transcendentally situated in His transcendental eternal form, at Prayāga He told Rūpa Gosvāmī about transcendental ecstatic love of Kṛṣṇa. The Lord then embraced him very fondly and bestowed all His mercy upon him.





TEXT 121





priya-svarūpe dayita-svarūpe



prema-svarūpe sahajābhirūpe



nijānurūpe prabhur eka-rūpe



tatāna rūpe svavilāsa-rūpe



SYNONYMS



*priya*-svarūpe-unto the person whose dear friend was Śrīla Svarūpa Dāmodara Gosvāmī; *dayita-svarūpe*-who was very dear to Him (Śrī Caitanya Mahāprabhu); *prema*-svarūpe-unto the replica of His personal ecstatic love; *sahaja-abhirūpe*-who was naturally very beautiful; *nija-anurūpe*-who exactly followed the principles of Śrī Caitanya Mahāprabhu; *prabhuḥ*-Śrī Caitanya Mahāprabhu; *eka-rūpe*-to the one; *tatāna*-explained; *rūpe*-unto Rūpa Gosvāmī; *sva-vilāsa-rūpe*-who describes the pastimes of Lord Kṛṣṇa.



TRANSLATION



"Indeed, Śrīla Rūpa Gosvāmī, whose dear friend was Svarūpa Dāmodara, was the exact replica of Śrī Caitanya Mahāprabhu, and he was very, very dear to the Lord. Being the embodiment of Śrī Caitanya Mahāprabhu's ecstatic love, Rūpa Gosvāmī was naturally very beautiful. He very carefully followed the principles enunciated by the Lord, and he was a competent person to explain properly the pastimes of Lord Kṛṣṇa. Śrī Caitanya Mahāprabhu expanded His mercy to Śrīla Rūpa Gosvāmī just so he could render service by writing transcendental literatures."





TEXT 122





ei-mata karṇapūra likhe sthāne-sthāne



prabhu kṛpā kailā yaiche rūpa-sanātane



SYNONYMS



*ei-mata*-in this way; *karṇa-pūra*-the poet known as Kavi-karṇapūra; *likhe*-writes; *sthāne-sthāne*-in various places; *prabhu*-Śrī Caitanya Mahāprabhu; *kṛpā kailā*-showed His mercy; *yaiche*-how; *rūpa-sanātane*-to Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī.



TRANSLATION



The characteristics of Śrīla Rūpa Gosvāmī have thus been described in various places by the poet Kavi-karṇapūra. An account has also been given of how Śrī Caitanya Mahāprabhu bestowed His causeless mercy upon Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī.





TEXT 123





mahāprabhura yata baḍa baḍa bhakta mātra



rūpa-sanātana--sabāra kṛpā-gaurava-pātra



SYNONYMS



*mahāprabhura*-of Śrī Caitanya Mahāprabhu; *yata*-all; *baḍa baḍa*-great, great; *bhakta*-devotees; *mātra*-up to; *rūpa*-sanātana-Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī; *sabāra*-of everyone; *kṛpā*-of the mercy; *gaurava*-and honor; *pātra*-objects.



TRANSLATION



Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī were the objects of love and honor for all the great stalwart devotees of Śrī Caitanya Mahāprabhu.





TEXT 124





keha yadi deśe yāya dekhi' vṛndāvana



tāṅre praśna karena prabhura pāriṣada-gaṇa



SYNONYMS



*keha*-someone; *yadi*-if; *deśe*-to his country; *yāya*-goes; *dekhi'*-after seeing; *vṛndāvana*-Vṛndāvana; *tāṅre*-unto that person; *praśna karena*-put questions; *prabhura*-of Śrī Caitanya Mahāprabhu; *pāriṣada*-gaṇa-personal associates.



TRANSLATION



If someone returned to his country after seeing Vṛndāvana, the associates of the Lord would ask him questions.





TEXT 125





"kaha,--tāhāṅ kaiche rahe rūpa-sanātana?



kaiche rahe, kaiche vairāgya, kaiche bhojana?



SYNONYMS



*kaha*-please describe; *tāhāṅ*-there; *kaiche*-how; *rahe*-remain; *rūpa*-Rūpa Gosvāmī; *sanātana*-Sanātana Gosvāmī; *kaiche rahe*-how do they live; *kaiche vairāgya*-how do they practice renunciation; *kaiche bhojana*-how do they eat.



TRANSLATION



They would ask those returning from Vṛndāvana, "How are Rūpa and Sanātana doing in Vṛndāvana? What are their activities in the renounced order? How do they manage to eat?" These were the questions asked.





TEXT 126





kaiche aṣṭa-prahara karena śrī-kṛṣṇa-bhajana?"



tabe praśaṁsiyā kahe sei bhakta-gaṇa



SYNONYMS



*kaiche*-how; *aṣṭa*-prahara-twenty-four hours; *karena*-do; *śrī*-kṛṣṇa-bhajana-worshiping of Lord Kṛṣṇa; *tabe*-at that time; *praśaṁsiyā*-praising; *kahe*-described; *sei bhakta*-gaṇa-those devotees.



TRANSLATION



The Lord's associates would also ask, "How is it that Rūpa and Sanātana are engaging in devotional service twenty-four hours daily?" At that time the person who had returned from Vṛndāvana would praise Śrīla Rūpa and Sanātana Gosvāmī.





TEXT 127





"aniketa duṅhe, vane yata vṛkṣa-gaṇa



eka eka vṛkṣera tale eka eka rātri śayana



SYNONYMS



*aniketa*-without a residence; *duṅhe*-both of them; *vane*-in the forest; *yata vṛkṣa*-gaṇa-as many trees as there are; *eka eka vṛkṣera*-of one tree after another; *tale*-at the base; *eka eka rātri*-one night after another; *śayana*-lying down to sleep.



TRANSLATION



"The brothers actually have no fixed residence. They reside beneath trees-one night under one tree and the next night under another.





TEXT 128





'vipra-gṛhe' sthūla-bhikṣā, kāhāṅ mādhu-karī



śuṣka ruṭī-cānā civāya bhoga parihari'



SYNONYMS



*vipra-gṛhe*-in the house of a brāhmaṇa; *sthūla*-bhikṣā-full meals; *kāhāṅ*-sometimes; *mādhu*-karī-begging little by little like honeybees; *śuṣka*-dry; *ruṭī*-bread; *cānā*-chick-peas; *civāya*-chew; *bhoga parihari'*-giving up all kinds of material enjoyment.



TRANSLATION



"Śrīla Rūpa and Sanātana Gosvāmī beg a little food from the houses of brāhmaṇas. Giving up all kinds of material enjoyment, they only take some dry bread and fried chick-peas.





TEXT 129





karoṅyā-mātra hāte, kāṅthā chiṅḍā, bahirvāsa



kṛṣṇa-kathā, kṛṣṇa-nāma, nartana-ullāsa



SYNONYMS



*karoṅyā*-the waterpot of a sannyāsī; *mātra*-only; *hāte*-in the hand; *kāṅthā chiṅḍā*-torn quilt; *bahirvāsa*-outer garments; *kṛṣṇa*-kathā-discussion of Kṛṣṇa's pastimes; *kṛṣṇa*-nāma-chanting the holy name of Lord Kṛṣṇa; *nartana*-ullāsa-dancing in jubilation.



TRANSLATION



"They carry only waterpots, and they wear torn quilts. They always chant the holy names of Kṛṣṇa and discuss His pastimes. In great jubilation, they also dance.





TEXT 130





aṣṭa-prahara kṛṣṇa-bhajana, cāri daṇḍa śayane



nāma-saṅkīrtane seha nahe kona dine



SYNONYMS



*aṣṭa*-prahara-twenty-four hours; *kṛṣṇa*-bhajana-worshiping Lord Kṛṣṇa; *cāri daṇḍa*-four daṇḍas (one daṇḍa equals twenty-four minutes); *śayane*-for sleeping; *nāma*-saṅkīrtane-because of chanting the holy name of the Lord; *seha*-that much time; *nahe*-not; *kona dine*-some days.



TRANSLATION



"They engage almost twenty-four hours daily in rendering service to the Lord. They usually sleep only an hour and a half, and some days, when they continuously chant the Lord's holy name, they do not sleep at all.





TEXT 131





kabhu bhakti-rasa-śāstra karaye likhana



caitanya-kathā śune, kare caitanya-cintana"



SYNONYMS



*kabhu*-sometimes; *bhakti*-rasa-śāstra-transcendental literature about the mellows of devotional service; *karaye likhana*-write; *caitanya*-kathā-talks about the pastimes of Śrī Caitanya Mahāprabhu; *śune*-they hear; *kare*-do; *caitanya*-cintana-thinking of Lord Caitanya.



TRANSLATION



"Sometimes they write transcendental literatures about devotional service, and sometimes they hear about Śrī Caitanya Mahāprabhu and spend their time thinking about the Lord."





TEXT 132





ei-kathā śuni' mahāntera mahā-sukha haya



caitanyera kṛpā yāṅhe, tāṅhe ki vismaya?



SYNONYMS



*ei*-kathā śuni'-hearing this news; *mahāntera*-of all the devotees; *mahā*-sukha-great pleasure; *haya*-was; *caitanyera*-of Lord Caitanya Mahāprabhu; *kṛpā*-mercy; *yāṅhe*-on whom; *tāṅhe*-in him; *ki*-what; *vismaya*-wonderful.



TRANSLATION



When the personal associates of Śrī Caitanya Mahāprabhu would hear of the activities of Rūpa and Sanātana Gosvāmīs, they would say, "What is wonderful for a person who has been granted the Lord's mercy?"



PURPORT



Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī had no fixed residence. They stayed beneath a tree for one day only and wrote huge volumes of transcendental literature. They not only wrote books but chanted, danced, discussed Kṛṣṇa and remembered Śrī Caitanya Mahāprabhu's pastimes. Thus they executed devotional service.





In Vṛndāvana there are prākṛta-sahajiyās who say that writing books or even touching books is taboo. For them, devotional service means being relieved from these activities. Whenever they are asked to hear a recitation of Vedic literature, they refuse, saying, "What business do we have reading or hearing transcendental literatures? They are meant for neophytes." They pose themselves to be too elevated to exert energy for reading, writing and hearing. However, pure devotees under the guidance of Śrīla Rūpa Gosvāmī reject this sahajiyā philosophy. It is certainly not good to write literature for money or reputation, but to write books and publish them for the enlightenment of the general populace is real service to the Lord. That was Śrīla Bhaktisiddhānta Sarasvatī's opinion, and he specifically told his disciples to write books. He actually preferred to publish books rather than establish temples. Temple construction is meant for the general populace and neophyte devotees, but the business of advanced and empowered devotees is to write books, publish them and distribute them widely. According to Bhaktisiddhānta Sarasvatī Ṭhākura, distributing literature is like playing on a great mṛdaṅga. Consequently we always request members of the International Society for Krishna Consciousness to publish as many books as possible and distribute them widely throughout the world. By thus following in the footsteps of Śrīla Rūpa Gosvāmī, one can become a rūpānuga devotee.





TEXT 133





caitanyera kṛpā rūpa likhiyāchena āpane



rasāmṛta-sindhu-granthera maṅgalācaraṇe



SYNONYMS



*caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *kṛpā*-the mercy; rūpa-Śrīla Rūpa Gosvāmī; *likhiyāchena*-has written; *āpane*-personally; *rasāmṛta-sindhu-granthera*-of the book known as Bhakti-rasāmṛta-sindhu; *maṅgala-ācaraṇe*-in the auspicious introduction.



TRANSLATION



Śrīla Rūpa Gosvāmī has personally spoken about the mercy of Śrī Caitanya Mahāprabhu in his auspicious introduction to his book *Bhakti-rasāmṛta-sindhu* [1.1.2].





TEXT 134





hṛdi yasya preraṇayā



pravartito 'haṁ varāka-rūpo 'pi



tasya hareḥ pada-kamalaṁ



vande caitanya-devasya



SYNONYMS



*hṛdi*-within the heart; *yasya*-of whom (the Supreme Personality of Godhead, who gives His pure devotees intelligence with which to spread the Kṛṣṇa consciousness movement); *preraṇayā*-by the inspiration; *pravartitaḥ*-engaged; *aham*-I; *varāka*-insignificant and low; *rūpaḥ*-Rūpa Gosvāmī; *api*-although; *tasya*-of Him; *hareḥ*-who is Lord Hari, the Supreme Personality of Godhead; *pada-kamalam*-to the lotus feet; *vande*-let me offer my prayers; *caitanya-devasya*-of Śrī Caitanya Mahāprabhu.



TRANSLATION



"Although I am the lowest of men and have no knowledge, the inspiration to write transcendental literatures about devotional service has been mercifully bestowed upon me. Therefore I am offering my obeisances at the lotus feet of Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, who has given me the chance to write these books."





TEXT 135





ei-mata daśa-dina prayāge rahiyā



śrī-rūpe śikṣā dila śakti sañcāriyā



SYNONYMS



*ei-mata*-in this way; *daśa-dina*-for ten days; *prayāge*-at Prayāga; *rahiyā*-staying; *śrī-rūpe*-to Śrīla Rūpa Gosvāmī; *śikṣā*-instructions; *dila*-imparted; *śakti sañcāriyā*-bestowing upon him the necessary potency.



TRANSLATION



For ten days Śrī Caitanya Mahāprabhu stayed at Prayāga and instructed Rūpa Gosvāmī, empowering him with the necessary potency.



PURPORT



This is a confirmation of the statement kṛṣṇa-śakti vinā nahe tāra pravartana. Unless one is specifically empowered by the Supreme Personality of Godhead, he cannot spread the Kṛṣṇa consciousness movement. An empowered devotee sees and feels himself to be the lowest of men, for he knows that whatever he does is due to the inspiration given by the Lord in the heart. This is also confirmed in *Bhagavad-gītā*:





teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te



"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." (Bg. 10.10)





To be empowered by the Supreme Personality of Godhead, one has to qualify himself. This means that one must engage twenty-four hours daily in the loving devotional service of the Lord. The material position of a devotee doesn't matter because devotional service is not dependent on material considerations. In his earlier life, Śrīla Rūpa Gosvāmī was a government officer and a gṛhastha. He was not even a brahmacārī or sannyāsī. He associated with mlecchas and yavanas, but because he was always eager to serve, he was a qualified recipient for the Lord's mercy. A sincere devotee can therefore be empowered by the Lord regardless of his situation. In the preceding verse from the *Bhakti-rasāmṛta-sindhu*, Śrīla Rūpa Gosvāmī has described how he was personally empowered by the Lord. He further states in the *Bhakti-rasāmṛta-sindhu* (1.2.187):



īhā yasya harer dāsye

karmaṇā manasā girā

nikhilāsv apy avasthāsu

jīvan-muktaḥ sa ucyate



"A person acting in the service of Kṛṣṇa with his body, mind and words is a liberated person even in the material world, although he may be engaged in many so-called material activities."





To keep oneself free from material contamination and attain the Lord's favor, one must be sincerely anxious to render service to the Lord. This is the only qualification necessary. As soon as one is favored by the mercy of the spiritual master and the Lord, one is immediately given all the power necessary to write books and propagate the Kṛṣṇa consciousness movement without being hampered by material considerations.





TEXT 136





prabhu kahe,--śuna, rūpa, bhakti-rasera lakṣaṇa



sūtra-rūpe kahi, vistāra nā yāya varṇana



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu spoke; *śuna*-please listen; *rūpa*-My dear Rūpa; *bhakti-rasera*-of the transcendental mellows in devotional service; *lakṣaṇa*-the symptoms; *sūtra-rūpe*-in the form of a synopsis; *kahi*-I shall explain; *vistāra*-the whole breadth; *nā*-not; *yāya*-is possible; *varṇana*-description.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "My dear Rūpa, please listen to Me. It is not possible to describe devotional service completely; therefore I am just trying to give you a synopsis of the symptoms of devotional service.





TEXT 137





pārāpāra-śūnya gabhīra bhakti-rasa-sindhu



tomāya cākhāite tāra kahi eka 'bindu'



SYNONYMS



*pāra-apāra*-the length and breadth; *śūnya*-without; *gabhīra*-deep; *bhakti-rasa*-of the mellows in devotional service; *sindhu*-the ocean; *tomāya*-to you; *cākhāite*-to give a taste; *tāra*-of this ocean; *kahi*-I shall speak; *eka*-one; *bindu*-drop.



TRANSLATION



"The ocean of the transcendental mellow of devotional service is so big that no one can estimate its length and breadth. However, just to help you taste it, I am describing but one drop.





TEXT 138





eita brahmāṇḍa bhari' ananta jīva-gaṇa



caurāśī-lakṣa yonite karaye bhramaṇa



SYNONYMS



*ei-ta*-in this way; *brahmāṇḍa*-the whole universe; *bhari'*-filling; *ananta*-unlimited; *jīva*-gaṇa-living entities; *caurāśī*-lakṣa-8,400,000; *yonite*-in species of life; *karaye*-do; *bhramaṇa*-wandering.



TRANSLATION



"In this universe there are limitless living entities in 8,400,000 species, and all are wandering within this universe.



PURPORT



This is a challenge to so-called scientists and philosophers who presume that there are living entities on this planet only. So-called scientists are going to the moon, and they say that there is no life there. This does not tally with Śrī Caitanya Mahāprabhu's version. He says that everywhere within the universe there are unlimited numbers of living entities in 8,400,000 different forms. In *Bhagavad-gītā* (2.24) we find that the living entities are sarva-gataḥ, which means that they can go anywhere. This indicates that there are living entities everywhere. They exist on land, in water, in air, in fire and in ether. Thus there are living entities in all types of material elements. Since the entire material universe is composed of five elements-earth, water, fire, air and ether-why should there be living entities on one planet and not others? Such a foolish version can never be accepted by Vedic students. From the Vedic literatures we understand that there are living entities on each and every planet, regardless of whether the planet is composed of earth, water, fire or ether. These living entities may not have the same forms that are found on this planet earth, but they have different forms composed of different elements. Even on this earth we can see that the forms of land animals are different from the forms of aquatics. According to the circumstance, living conditions differ, but undoubtedly there are living entities everywhere. Why should we deny the existence of living entities on this or that planet? Those who have claimed to have gone to the moon have not gone there, or else their imperfect vision cannot actually perceive the particular type of living entities there.





Living entities are described as ananta, or unlimited; nonetheless, they are said to belong to 8,400,000 species. As stated in the *Viṣṇu Purāṇa*:



jalajā nava-lakṣāṇi

sthāvarā lakṣa-viṁśati

kṛmayo rudra-saṅkhyakāḥ

pakṣiṇāṁ daśa-lakṣaṇam

triṁśal-lakṣāṇi paśavaḥ

catur-lakṣāṇi mānuṣāḥ



"There are 900,000 species living in the water. There are also 2,000,000 non-moving living entities (sthāvara) such as trees and plants. There are also 1,100,000 species of insects and reptiles, and there are 1,000,000 species of birds. As far as quadrupeds are concerned there are 3,000,000 varieties, and there are 400,000 human species." Some of these species may exist on one planet and not on another, but in any case within all the planets of the universe-and even in the sun-there are living entities. This is the verdict of Vedic literatures. As *Bhagavad-gītā* (2.20) confirms:





na jāyate mriyate vā kadācin

nāyaṁ bhūtvā bhavitā vā na bhūyaḥ

ajo nityaḥ śāśvato 'yaṁ purāṇo

na hanyate hanyamāne śarīre



"For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain."





Since the living entities are never annihilated, they simply transmigrate from one life form to another. Thus there is an evolution of forms according to the degree of developed consciousness. One experiences different degrees of consciousness in different forms. A dog's consciousness is different from a man's. Even within a species we find that a father's consciousness is different from his son's and that a child's consciousness is different from a youth's. Just as we find different forms, we find different states of consciousness. When we see different states of consciousness, we may take it for granted that the bodies are different. In other words, different types of bodies depend on different states of consciousness. This is also confirmed in *Bhagavad-gītā* (8.6): yaṁ yaṁ vāpi smaran bhāvam. One's consciousness at the time of death determines a type of body of the living entity. This is the process of transmigration of the soul. A variety of bodies is already there; we change from one body to another in terms of our consciousness.





TEXT 139





keśāgra-śateka-bhāga punaḥ śatāṁśa kari



tāra sama sūkṣma jīvera 'svarūpa' vicāri



SYNONYMS



*keśa*-agra-from the tip of a hair; *śata-eka*-one hundred; *bhāga*-divisions; *punaḥ*-again; *śata-aṁśa*-one hundred divisions; *kari*-making; *tāra sama*-equal to that; *sūkṣma*-very fine; *jīvera*-of the living entity; *sva-rūpa*-the actual form; *vicāri*-I consider.



TRANSLATION



"The length and breadth of the living entity is described as one tenthousandth part of the tip of a hair. This is the original subtle nature of the living entity.





TEXT 140





keśāgra-śata-bhāgasya



śatāṁśa-sadṛśātmakaḥ



jīvaḥ sūkṣma-svarūpo 'yaṁ



saṅkhyātīto hi cit-kaṇaḥ



SYNONYMS



*keśa-agra*-of the tip of a hair; *śata-bhāgasya*-of one hundredth; *śata-aṁśa*-a hundredth part; *sadṛśa*-equal to; *ātmakaḥ*-whose nature; *jīvaḥ*-the living entity; *sūkṣma*-very fine; *sva*-rūpaḥ-identification; *ayam*-this; *saṅkhya*-atītaḥ-numbering beyond calculation; *hi*-certainly; *cit*-kaṇaḥ-spiritual particle.



TRANSLATION



" 'If we divide the tip of a hair into a hundred parts and then take one of these parts and divide it again into a hundred parts, that very fine division is the size of but one of the numberless living entities. They are all cit-kaṇa, particles of spirit, not matter.'



PURPORT



This is quoted from the commentary on the portion of *Śrīmad-Bhāgavatam* wherein the *Vedas* personified offer their obeisances unto the Supreme Personality of Godhead. This is confirmed in *Bhagavad-gītā* (15.7). Mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ: "The living entities in this conditioned world are My eternal, fragmental parts."





Lord Śrī Kṛṣṇa personally identifies Himself with the minute living entities. Lord Kṛṣṇa is the supreme spirit, the Supersoul, and the living entities are His very minute parts and parcels. Of course, we cannot divide the tip of a hair into such fine particles, but spiritually such small particles can exist. Spiritual strength is so powerful that a mere atomic portion of spirit can be the biggest brain in the material world. The same spiritual spark is within an ant and within the body of Brahmā. According to his karma, material activities, the spiritual spark attains a certain type of body. Material activities are carried out in goodness, passion and ignorance or a combination of these. According to the mixture of the modes of material nature, the living entity is awarded a particular type of body. This is the conclusion.





TEXT 141





bālāgra-śata-bhāgasya



śatadhā kalpitasya ca



bhāgo jīvaḥ sa vijñeya



iti cāha parā śrutiḥ



SYNONYMS



*bāla-agra*-the tip of a hair; *śata-bhāgasya*-of one hundredth; *śata*-dhā-into one hundred parts; *kalpitasya*-divided; *ca*-and; *bhāgaḥ*-minute portion; *jīvaḥ*-the living entity; *saḥ*-that; *vijñeyaḥ*-to be understood; *iti*-thus; *ca*-and; *āha*-have said; *parā*-chief; *śrutiḥ*-Vedic mantras.



TRANSLATION



" 'If we divide the tip of a hair into one hundred parts and then take one part and divide this into another one hundred parts, that ten-thousandth part is the dimension of the living entity. This is the verdict of the chief Vedic mantras.'



PURPORT



The first three padas of this verse from the Pañcadaśī Citradīpa (81) are taken from the Śvetāśvatara Upaniṣad (5.9).





TEXT 142





sūkṣmāṇām apy ahaṁ jīvaḥ



SYNONYMS



*sūkṣmāṇām*-of the minute particles; *api*-certainly; *aham*-I; *jīvaḥ*-the living entity.



TRANSLATION



" 'Among minute particles, I am the living entity.'



PURPORT



The living entity is one with and different from the Supreme Personality of Godhead. As spirit soul, the living entity is one in quality with the Supreme Lord; however, the Supreme Lord is bigger than the biggest, and the living entity is the smallest of the small. This quote is the third pada of a verse from *Śrīmad-Bhāgavatam* (11.16.11).





TEXT 143





aparimitā dhruvās tanu-bhṛto yadi sarva-gatās



tarhi na śāsyateti niyamo dhruva netarathā



ajani ca yan-mayaṁ tad avimucya niyantṛ bhavet



samam anujānatāṁ yad amataṁ mata-duṣṭatayā



SYNONYMS



*aparimitāḥ*-unlimited in number; *dhruvāḥ*-eternals; *tanu-bhṛtaḥ*-who have accepted material bodies; *yadi*-if; *sarva*-gatāḥ-all-pervading; *tarhi*-then; *na*-not; *śāsyatā*-controllable; *iti*-thus; *niyamaḥ*-regulation; *dhruva*-O Supreme Truth; *na*-not; *itarathā*-in another manner; *ajani*-have been born; *ca*-and; *yat*-mayam-consisting of which; *tat*-that; *avimucya*-without giving up; *niyantṛ*-controller; *bhavet*-may become; *samam*-equal in all respects; *anu-jānatām*-of those who follow this philosophical calculation; *yat*-that; *amatam*-not conclusive; *mata-duṣṭatayā*-by faulty calculations.



TRANSLATION



" 'O Lord, although the living entities who have accepted material bodies are spiritual and unlimited in number, if they were all-pervading there would be no question of their being under Your control. If they are accepted, however, as particles of the eternally existing spiritual entity-as part of You, who are the supreme spirit whole-we must conclude that they are always under Your control. If the living entities are simply satisfied with being identical with You as spiritual particles, then they will be happy being controllers of so many things. The conclusion that the living entities and the Supreme Personality of Godhead are one and the same is a faulty conclusion. It is not a fact.'



PURPORT



This verse, which is also from *Śrīmad-Bhāgavatam* (10.87.30), was spoken by the personified *Vedas*.





TEXT 144





tāra madhye 'sthāvara', jaṅgama'--dui bheda



jaṅgame tiryak-jala-sthalacara-vibheda



SYNONYMS



*tāra madhye*-among the living entities who are conditioned within the material world; *sthāvara*-immovable; *jaṅgama*-movable; *dui bheda*-two divisions; *jaṅgame*-among the living entities who can move; *tiryak*-the living entities who can move in the air (the birds); *jala*-or living entities who can move within the water; *sthala*-cara-living entities who can move on land; *vibheda*-three divisions.



TRANSLATION



"The unlimited living entities can be divided into two divisions-those that can move and those that cannot move. Among living entities that can move, there are birds, aquatics and animals.



PURPORT



Śrī Caitanya Mahāprabhu is giving clear instructions on how the living entities live under different conditions. There are trees, plants and stones that cannot move, but still they must be considered living entities, or spiritual sparks. The soul is present in bodies like those of trees, plants and stones. They are all living entities. Among moving living entities such as birds, aquatics and animals, the same spiritual spark is there. As stated herein, there are living entities that can fly, swim and walk. We must also conclude that there are living entities that can move within fire and ether. Living entities have different material bodies composed of earth, water, air, fire and ether. The words tāra madhye mean "within this universe." The entire material universe is composed of five material elements. It is not true that living entities reside only within this planet and not within others. Such a conclusion is completely contradictory to the *Vedas*. As stated in *Bhagavad-gītā* (2.24):





acchedyo 'yam adāhyo 'yam

akledyo 'śoṣya eva ca

nityaḥ sarva-gataḥ sthāṇur

acalo 'yaṁ sanātanaḥ



"This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same."





The soul has nothing to do with the material elements. Any material element can be cut to pieces, especially earth. As far as the living entity is concerned, however, it can neither be burned nor cut to pieces. It can therefore live within fire. We can conclude that there are also living entities within the sun. Why should living entities be denied this planet or that planet? According to the *Vedas*, the living entities can live anywhere and everywhere-on land, in water, in air and in fire. Whatever the condition, the living entity is unchangeable (sthāṇu). From the statements of Śrī Caitanya Mahāprabhu and *Bhagavad-gītā*, we are to conclude that living entities are everywhere throughout the universes. They are distributed as trees, plants, aquatics, birds, human beings and so on.





TEXT 145





tāra madhye manuṣya-jāti ati alpatara



tāra madhye mleccha, pulinda, bauddha, śabara



SYNONYMS



*tāra madhye*-among all such living entities; *manuṣya*-jāti-entities born as human beings; *ati*-very; *alpatara*-small in quantity; *tāra madhye*-among the small quantity of human beings; *mleccha*-uncivilized men who cannot follow the Vedic principles; *pulinda*-unregulated; *bauddha*-followers of Buddhist philosophy; *śabara*-the lowest of men (the hunter class).



TRANSLATION



"Although the living entities known as human beings are very small in quantity, that division may be still further subdivided, for there are many uncultured human beings like mlecchas, pulindas, bauddhas and śabaras.





TEXT 146





veda-niṣṭha-madhye ardheka veda 'mukhe' māne



veda-niṣiddha pāpa kare, dharma nāhi gaṇe



SYNONYMS



*veda*-niṣṭha-madhye-among persons who are followers of the Vedas; *ardheka*-almost half; *veda*-Vedic scriptures; *mukhe*-in the mouth; *māne*-accept; *veda*-niṣiddha-forbidden in the Vedas; *pāpa*-sins; *kare*-perform; *dharma*-religious principles; *nāhi*-not; *gaṇe*-count.



TRANSLATION



"Among human beings, those who are followers of the Vedic principles are considered civilized. Among these, almost half simply give lip service while committing all kinds of sinful activities against these principles. Such people do not care for the regulative principles.



PURPORT



The word veda means "knowledge." Supreme knowledge consists of understanding the Supreme Personality of Godhead and our relationship with Him and acting according to that relationship. Action in accordance with the Vedic principles is called religion. Religion means following the orders of the Supreme Personality of Godhead. The Vedic principles are the injunctions given by the Supreme Personality of Godhead. Āryans are civilized human beings who have been following the Vedic principles since time immemorial. No one can trace out the history of the Vedic principles set forth so that man might understand the Supreme Being. Literature or knowledge that seeks the Supreme Being can be accepted as a bona fide religious system, but there are many different types of religious systems according to the place, the disciples and the people's capacity to understand.





The highest type of religious system is described in *Śrīmad-Bhāgavatam* (1.2.6) thus: sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje. The highest form of religion is that by which one becomes fully conscious of the existence of God, His form, name, qualities, pastimes, abode and all-pervasive features. When everything is completely known, that is the perfection of Vedic knowledge. The fulfillment of Vedic knowledge is systematic knowledge of the characteristics of God. This is confirmed in *Bhagavad-gītā* (15.15): vedaiś ca sarvair aham eva vedyaḥ. The aim of Vedic knowledge is to understand God. Those who are actually following Vedic knowledge and searching after God cannot commit sinful activities against the Supreme Lord's order. However, in this Age of Kali, although men profess to belong to so many different kinds of religion, most of them commit sinful activities against the orders of the Vedic scriptures. Śrī Caitanya Mahāprabhu therefore says herein: veda-niṣiddha pāpa kare, dharma nāhi gaṇe. In this age, men may profess a religion, but they actually do not follow the principles. Instead, they commit all kinds of sin.





TEXT 147





dharmācāri-madhye bahuta 'karma-niṣṭha'



koṭi-karma-niṣṭha-madhye eka jñānī' śreṣṭha



SYNONYMS



*dharma-ācāri*-madhye-among persons who actually follow the Vedic principles or religious system; *bahuta*-many of them; *karma*-niṣṭha-attracted to fruitive activities; *koṭi*-karma-niṣṭha-madhye-among millions of such performers of fruitive activities according to Vedic principles; *eka*-one; *jñānī*-wise man; *śreṣṭha*-the chief.



TRANSLATION



"Among the followers of Vedic knowledge, most are following the process of fruitive activity and distinguishing between good and bad work. Out of many such sincere fruitive actors, there may be one who is actually wise.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that the word karma-niṣṭha refers to one who aspires to enjoy the results of his good work and pious activity. Some followers of Vedic principles offer everything to the Absolute Truth and do not aspire to enjoy the results of their pious actions. These are also considered among the karma-niṣṭhas. Sometimes we see pious men earn money with great hardship and then spend the money for some pious cause by opening public charities, schools and hospitals. Whether one earns money for himself or for the public benefit, he is called a karma-niṣṭha. Out of millions of karma-niṣṭhas there may be one who is wise. Those who try to avoid fruitive activity and who become silent in order to merge into the spiritual existence of the Absolute Truth are generally known as jñānīs, wise men. They are not interested in fruitive activity but in merging into the Supreme. In either case, both are interested in personal benefit. The karmīs are directly interested in personal benefit within the material world, and the jñānīs are interested in merging into the existence of the Supreme. The jñānīs maintain that fruitive activity is imperfect. For them, perfection is the cessation of work and the merging into the supreme existence. That is their goal in life. The jñānī wants to extinguish the distinction between knowledge, the knower and the aim of knowledge. This philosophy is called monism, or oneness, and is characterized by spiritual silence.





TEXT 148





koṭi-jñāni-madhye haya eka-jana 'mukta'



koṭi-mukta-madhye 'durlabha' eka kṛṣṇa-bhakta



SYNONYMS



*koṭi*-jñāni-madhye-out of many millions of such wise men; *haya*-there is; *eka-jana*-one person; *mukta*-actually liberated; *koṭi*-mukta-madhye-out of many millions of such liberated persons; *durlabha*-very rare; *eka*-one; *kṛṣṇa*-bhakta-pure devotee of Lord Kṛṣṇa.



TRANSLATION



"Out of many millions of such wise men, one may actually become liberated [mukta], and out of many millions of such liberated persons, a pure devotee of Lord Kṛṣṇa is very difficult to find.



PURPORT



In *Śrīmad-Bhāgavatam* it is said that due to their poor fund of knowledge, the jñānīs are not actually liberated. They simply think that they are liberated. The perfection of knowledge culminates when one comes to the platform of knowing the Supreme Personality of Godhead. Brahmeti paramātmeti bhagavān iti śabdyate. The Absolute Truth (satya-vastu) is described as Brahman, Paramātmā and Bhagavān. Knowledge of impersonal Brahman and the Supersoul is imperfect until one comes to the platform of knowing the Supreme Personality of Godhead. It is therefore clearly said in this verse: koṭi-mukta-madhye 'durlabha' eka kṛṣṇa-bhakta. Those who search after the knowledge of impersonal Brahman or localized Paramātmā are certainly accepted as liberated, but due to their imperfect knowledge they are described in *Śrīmad-Bhāgavatam* as vimukta-māninaḥ. Since their knowledge is imperfect, their conception of liberation is imperfect. Perfect knowledge is possible when one knows the Supreme Personality of Godhead. This is supported in *Bhagavad-gītā* (5.29):





bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati



"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries."





Research is going on for the karmīs, jñānīs and yogīs, but until the search is complete, no one can attain peace. Therefore *Bhagavad-gītā* says, jñātvā māṁ śāntim ṛcchati: one can actually attain peace when he knows Kṛṣṇa. This is described in the next verse.





TEXT 149





kṛṣṇa-bhakta--niṣkāma, ataeva 'śānta'



bhukti-mukti-siddhi-kāmī--sakali 'aśānta'



SYNONYMS



*kṛṣṇa-bhakta*-a devotee of Lord Kṛṣṇa; *niṣkāma*-actually desireless; *ataeva*-therefore; *śānta*-peaceful; *bhukti*-of material enjoyment; *mukti*-of liberation from material activities; *siddhi*-of perfection in yogic performance; *kāmī*-those who are desirous; *sakali*-all of them; *aśānta*-not peaceful.



TRANSLATION



"Because a devotee of Lord Kṛṣṇa is desireless, he is peaceful. Fruitive workers desire material enjoyment, jñānīs desire liberation, and yogīs desire material opulence; therefore they are all lusty and cannot be peaceful.



PURPORT



The devotee of Lord Kṛṣṇa has no desire other than serving Kṛṣṇa. Even so-called liberated people are full of desires. Fruitive actors desire better living accommodations, and jñānīs want to be one with the Supreme. Yogīs desire material opulence, yogic perfections and magic. All of these are lusty (kāmī). Because they desire something, they cannot have peace.





The peace formula is given by Kṛṣṇa in *Bhagavad-gītā*:



bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati



If one can understand that the only supreme enjoyer is Kṛṣṇa, one will perform all kinds of sacrifices, penances and austerities in order to attain Kṛṣṇa's devotional service. Kṛṣṇa is the Supreme Being, the proprietor of all the material worlds; therefore throughout the entire universe He is the only enjoyer and beneficiary. He is the only friend who can actually do good to all living entities (suhṛdaṁ sarva-bhūtānām). If one understands Kṛṣṇa, he immediately becomes desireless (niṣkāma) because a kṛṣṇa-bhakta knows that his friend and protector in all respects is Kṛṣṇa, who is able to do anything for His devotee. Kṛṣṇa says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: "O son of Kuntī, declare it boldly that My devotee never perishes." Since Kṛṣṇa gives this assurance, the devotee lives in Kṛṣṇa and has no desire for personal benefit. The background for the devotee is the all-good Himself. Why should the devotee aspire for something good for himself? His only business is to please the Supreme by rendering service as much as possible. A kṛṣṇa-bhakta has no desire for his own personal benefit. He is completely protected by the Supreme. Avaśya rakṣibe kṛṣṇa viśvāsa pālana. Bhaktivinoda Ṭhākura says that he is desireless because Kṛṣṇa will give him protection in all circumstances. It is not that he expects any assistance from Kṛṣṇa; he simply depends on Kṛṣṇa just as a child depends on his parents. The child does not know how to expect service from his parents, but he is always protected nevertheless. This is called niṣkāma (desirelessness).





Although karmīs, jñānīs and yogīs fulfill their desires by performing various activities, they are never satisfied. A karmī may work very hard to acquire a million dollars, but as soon as he gets a million dollars he desires another million. For the karmīs, there is no end of desire. The more the karmī gets, the more he desires. The jñānīs cannot be desireless because their intelligence is unsound. They want to merge into the Brahman effulgence, but even though they may be raised to that platform, they cannot be satisfied there. There are many jñānīs or sannyāsīs who give up the world as false, but after taking sannyāsa they return to the world to engage in politics or philanthropy or to open schools and hospitals. This means that they could not attain the real Brahman (brahma satyam). They have to come down to the material platform to engage in philanthropic activity. Thus they again cultivate desires, and when these desires are exhausted, they desire something different. Therefore the jñānī cannot be niṣkāma, desireless. Nor can the yogīs be desireless, for they desire yogic perfections in order to exhibit some magical feats and gain popularity. People gather around these yogīs, and the yogīs desire more and more adulation. Because they misuse their mystic power, they fall down again onto the material platform. It is not possible for them to become niṣkāma, desireless.



The conclusion is that only the devotees who are simply satisfied in serving the Lord can actually become desireless. Therefore it is written: kṛṣṇa-bhakta niṣkāma. Since the kṛṣṇa-bhakta, the devotee of Kṛṣṇa, is satisfied with Kṛṣṇa, there is no possibility of falldown.





TEXT 150





muktānām api siddhānāṁ



nārāyaṇa-parāyaṇaḥ



sudurlabhaḥ praśāntātmā



koṭiṣv api mahā-mune



SYNONYMS



*muktānām*-of persons liberated or freed from the bondage of ignorance; *api*-even; *siddhānām*-of persons who have achieved perfection; *nārāyaṇa*-of the Supreme Personality of Godhead; *parāyaṇaḥ*-the devotee; *su-durlabhaḥ*-very rare; *praśānta-ātmā*-completely satisfied, desireless; *koṭiṣu*-among many millions; *api*-certainly; *mahā-mune*-O great sage.



TRANSLATION



" 'O great sage, out of many millions of materially liberated people who are free from ignorance, and out of many millions of siddhas who have nearly attained perfection, there is hardly one pure devotee of Nārāyaṇa. Only such a devotee is actually completely satisfied and peaceful.'



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (6.14.5). The nārāyaṇa-parāyaṇa, the devotee of Lord Nārāyaṇa, is the only blissful person. One who becomes a nārāyaṇa-parāyaṇa is already liberated from material bondage. He already possesses all the perfections of yoga. Unless one comes to the platform of nārāyaṇa-parāyaṇa and passes over the platform of bhukti-mukti-siddhi, he cannot be fully satisfied. That is the pure devotional stage.





anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā



One who has no other desire but Kṛṣṇa and who is not influenced by the process of jñāna-mārga (cultivation of knowledge) actually becomes free from ignorance. A first-class person is one who is not influenced by karma (fruitive activity) or yoga (mystic power). He simply depends on Kṛṣṇa and is satisfied in his devotional service. According to *Śrīmad-Bhāgavatam* (6.17.28): nārāyaṇa-parāḥ sarve na kutaścana bibhyati. Such a person is never afraid of anything. For him, heaven and hell are the same. Not knowing the situation of a nārāyaṇa-parāyaṇa, rascals become envious. By the grace of Nārāyaṇa, a devotee is situated in the most opulent position in the material world. Rascals are envious of Nārāyaṇa and His devotee, but the devotee knows how to please another devotee of Nārāyaṇa because he knows that by pleasing Nārāyaṇa's representative, one directly pleases Lord Nārāyaṇa. Therefore a devotee offers the best facilities to his spiritual master because he knows that by pleasing Nārāyaṇa's representative, he can please Lord Nārāyaṇa. Outsiders who have no knowledge of Nārāyaṇa are envious both of Nārāyaṇa and of His devotee. Consequently when they see that Nārāyaṇa's devotee is opulently situated, they become envious. But when the devotee of Nārāyaṇa asks such foolish people to come live with him in the same comfortable situation, they do not agree because they cannot give up illicit sex, meat eating, intoxication and gambling. Therefore the materialist refuses the company of a nārāyaṇa-parāyaṇa, although he is envious of the devotee's material situation. In Western countries when ordinary men-storekeepers and workers-see our devotees living and eating sumptuously and yet not working, they become very anxious to know where they get the money. Such people become envious and ask, "How is it possible to live so comfortably without working? How is it you have so many cars, bright faces and nice clothes?" Not knowing that Kṛṣṇa looks after His devotees, such people become surprised, and some become envious.





TEXT 151





brahmāṇḍa bhramite kona bhāgyavān jīva



guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja



SYNONYMS



*brahmāṇḍa bhramite*-wandering in this universe; *kona*-some; *bhāgyavān*-most fortunate; *jīva*-living being; *guru*-of the spiritual master; *kṛṣṇa*-of Kṛṣṇa; *prasāde*-by the mercy; *pāya*-gets; *bhakti-latā*-of the creeper of devotional service; *bīja*-the seed.



TRANSLATION



"According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Kṛṣṇa. By the mercy of both Kṛṣṇa and the spiritual master, such a person receives the seed of the creeper of devotional service.



PURPORT



When we speak of brahmāṇḍa, we refer to the whole universe, or to the cluster of many millions of universes. In all universes, there are innumerable planets and innumerable living entities upon those planets in the air and in the water. There are millions and trillions of living entities everywhere, and they are engaged by māyā in suffering and enjoying the results of their fruitive activity life after life. This is the position of the materially conditioned living entities. Out of many of these living entities, if one is actually fortunate (bhāgyavān), he comes in contact with a bona fide spiritual master by Kṛṣṇa's mercy.





Kṛṣṇa is situated in everyone's heart, and if one desires something, Kṛṣṇa fulfills one's desire. If the living entity by chance or fortune comes in contact with the Kṛṣṇa consciousness movement and wishes to associate with that movement, Kṛṣṇa, who is situated in everyone's heart, gives him the chance to meet a bona fide spiritual master. This is called guru-kṛṣṇa-prasāda. Kṛṣṇa is prepared to bestow His mercy upon all living entities, and as soon as a living entity desires the Lord's mercy, the Lord immediately gives him an opportunity to meet a bona fide spiritual master. Such a person is fortified by both Kṛṣṇa and the spiritual master. He is helped from within by Kṛṣṇa and from without by the spiritual master. Both are prepared to help the sincere living being become free from this material bondage.



How one can become this fortunate can be seen in the life of Śrīla Nārada Muni. In his previous life he was born of a maidservant. Although he was not born into a prestigious position, his mother was fortunately engaged in rendering service to some Vaiṣṇavas. When these Vaiṣṇavas were resting during the Cāturmāsya period, the boy Nārada took the opportunity to engage in their service. Taking compassion upon the boy, the Vaiṣṇavas offered him the remnants of their food.



By serving them and obeying their orders, the boy became the object of sympathy for the Vaiṣṇavas, and, by the Vaiṣṇavas' unknown mercy, he gradually became a pure devotee. In the next life he was Nārada Muni, the most exalted of Vaiṣṇavas and the most important guru and ācārya of Vaiṣṇavas.



Following in the footsteps of Nārada Muni, this Kṛṣṇa consciousness movement is rendering service to humanity by giving everyone a chance to come in contact with Kṛṣṇa. If one is fortunate, he becomes intimately related with this movement. Then, by the grace of Kṛṣṇa, one's life becomes successful. Everyone has dormant kṛṣṇa-bhakti-love for Kṛṣṇa-and in the association of good devotees, that love is revealed. As stated in *Caitanya-caritāmṛta* (Madhya 22.107):



nitya-siddha-kṛṣṇa-prema 'sādhya' kabhu naya

śravaṇādi-śuddha-citte karaye udaya



Dormant devotional service to Kṛṣṇa is within everyone. Simply by associating with devotees, hearing their good instructions and chanting the Hare Kṛṣṇa mantra, dormant love for Kṛṣṇa is awakened. In this way one acquires the seed of devotional service. Guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja.





TEXT 152





mālī hañā kare sei bīja āropaṇa



śravaṇa-kīrtana-jale karaye secana



SYNONYMS



*mālī hañā*-becoming a gardener; *kare*-does; *sei*-that; *bīja*-seed of devotional service; *āropaṇa*-sowing; *śravaṇa*-of hearing; *kīrtana*-of chanting; *jale*-with the water; *karaye*-does; *secana*-sprinkling.



TRANSLATION



"When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of śravaṇa and kīrtana [hearing and chanting], the seed will begin to sprout.



PURPORT



To live with devotees or to live in a temple means to associate with the śravaṇa-kīrtana process. Sometimes neophyte devotees think that they can continue the śravaṇa-kīrtana process without worshiping the Deity, but the execution of śravaṇa-kīrtana is meant for highly developed devotees like Haridāsa Ṭhākura, who engaged in the śravaṇa-kīrtana process without worshiping the Deity. However, one should not falsely imitate Haridāsa Ṭhākura and abandon Deity worship just to try to engage in śravaṇa-kīrtana. This is not possible for neophyte devotees.





The word guru-prasāda indicates that the spiritual master is very merciful in bestowing the boon of devotional service upon the disciple. That is the best possible gift the spiritual master has to offer. Those with a background of pious life are eligible to receive life's supreme benefit, and to bestow this benefit, the Supreme Personality of Godhead sends His representative to impart His mercy. Endowed with the mercy of the Supreme Personality of Godhead, the spiritual master distributes the mercy to those who are elevated and pious. Thus the spiritual master trains his disciples to render devotional service unto the Supreme Personality of Godhead. This is called guru-kṛpā. It is kṛṣṇa-prasāda, Kṛṣṇa's mercy, that He sends a bona fide spiritual master to the deserving disciple. By the mercy of Kṛṣṇa, one meets the bona fide spiritual master, and by the mercy of the spiritual master, the disciple is fully trained in the devotional service of the Lord.



Bhakti-latā-bīja means "the seed of devotional service." Everything has an original cause, or seed. For any idea, program, plan or device, there is first of all the contemplation of the plan, and that is called bīja, or the seed. The methods, rules and regulations by which one is perfectly trained in devotional service constitute the bhakti-latā-bīja, or seed of devotional service. This bhakti-latā-bīja is received from the spiritual master by the grace of Kṛṣṇa. Other seeds are called anyābhilāṣa-bīja, karma-bīja and jñāna-bīja. If one is not fortunate enough to receive the bhakti-latā-bīja from the spiritual master, he instead cultivates the seeds of karma-bīja, jñāna-bīja, or political and social or philanthropic bīja. However, bhakti-latā-bīja is different from these other bījas. Bhakti-latā-bīja can be received only through the mercy of the spiritual master. Therefore one has to satisfy the spiritual master to get bhakti-latā-bīja (yasya prasādād bhagavat-prasādaḥ). Bhakti-latā-bīja is the origin of devotional service. Unless one satisfies the spiritual master, he gets the bīja, or root cause, of karma, jñāna and yoga without the benefit of devotional service. However, one who is faithful to his spiritual master gets the bhakti-latā-bīja. This bhakti-latā-bīja is received when one is initiated by the bona fide spiritual master. After receiving the spiritual master's mercy, one must repeat his instructions, and this is called śravaṇa-kīrtana-hearing and chanting. One who has not properly heard from the spiritual master or who does not follow the regulative principles is not fit for chanting (kīrtana). This is explained in *Bhagavad-gītā* (2.41): vyavasāyātmikā buddhir ekeha kuru-nandana. One who has not listened carefully to the instructions of the spiritual master is unfit to chant or preach the cult of devotional service. One has to water the bhakti-latā-bīja after receiving instructions from the spiritual master.



TEXT 153





upajiyā bāḍe latā 'brahmāṇḍa' bhedi' yāya



'virajā' 'brahma-loka' bhedi' 'para-vyoma' pāya



SYNONYMS



*upajiyā*-being cultivated; *bāḍe*-increases; *latā*-the creeper of devotional service; *brahmāṇḍa*-the whole universe; *bhedi'*-penetrating; *yāya*-goes; *virajā*-the river between the spiritual world and the material world; *brahma-loka*-the Brahman effulgence; *bhedi'*-penetrating; *para-vyoma*-the spiritual sky; *pāya*-attains.



TRANSLATION



"As one waters the bhakti-latā-bīja, the seed sprouts, and the creeper gradually increases to the point where it penetrates the walls of this universe and goes beyond the Virajā River between the spiritual world and the material world. It attains brahma-loka, the Brahman effulgence, and, penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Vṛndāvana.



PURPORT



A creeper generally takes shelter of a big tree, but the bhakti-latā, being the creeper of spiritual energy, cannot take shelter of any material planet, for there is no tree on any material planet that the bhakti-latā creeper can utilize for shelter. In other words, devotional service cannot be utilized for any material purpose. Devotional service is meant only for the Supreme Personality of Godhead. Sometimes men with a poor fund of knowledge maintain that bhakti can be applied to material things also. In other words, they say that devotional service can be rendered to one's country or to the demigods, but this is not a fact. Devotional service is especially meant for the Supreme Personality of Godhead, and it is beyond this material range. There is a river, or causal ocean, between the spiritual and material natures, and this river is free from the influence of the three modes of material nature; therefore it is called Virajā. The word vi means vigata (completely eradicated), and rajaḥ means "the influence of the material world." On this platform, a living entity is completely free from material entanglement. For the jñānīs who want to merge into the Brahman effulgence, there is brahma-loka. Bhakti-latā, however, has no shelter in the material world, nor has it shelter in brahma-loka, although brahma-loka is beyond the material world. The bhakti-latā increases until it reaches the spiritual sky, where Goloka Vṛndāvana is situated.





TEXT 154





tabe yāya tad-upari 'goloka-vṛndāvana'



'kṛṣṇa-caraṇa'-kalpa-vṛkṣe kare ārohaṇa



SYNONYMS



*tabe*-thereafter; *yāya*-goes; *tat-upari*-to the top of that (the spiritual sky); *goloka-vṛndāvana*-to the planet known as Goloka Vṛndāvana where Kṛṣṇa lives; *kṛṣṇa-caraṇa*-of the lotus feet of Lord Kṛṣṇa; *kalpa*-vṛkṣe-on the desire tree; *kare ārohaṇa*-climbs.



TRANSLATION



"Being situated in one's heart and being watered by śravaṇa-kīrtana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Kṛṣṇa, who is eternally situated in the planet known as Goloka Vṛndāvana in the topmost region of the spiritual sky.



PURPORT



In the Brahma-saṁhitā (5.37) it is said:





ānanda-cinmaya-rasa-pratibhāvitābhis

tābhir ya eva nija-rūpatayā kalābhiḥ

goloka eva nivasaty akhilātma-bhūto

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



"I worship Govinda, the primeval Lord. He resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency [hlādinī]. Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa." In the spiritual world, the Supreme Personality of Godhead, Kṛṣṇa, has expanded Himself in His spiritual potency. He has His eternal form of bliss and knowledge (sac-cid-ānanda-vigraha). Everything in the Goloka Vṛndāvana planet is a spiritual expansion of sac-cid-ānanda. Everyone there is of the same potency-ānanda-cinmaya-rasa. The relationship between the Supreme Personality of Godhead and His servitor is cinmaya-rasa. Kṛṣṇa and His entourage and paraphernalia are of the same cinmaya potency. When the cinmaya-rasa potency goes through the material potency, it becomes all-pervading. Although the Supreme





Personality of Godhead exists on His own planet Goloka Vṛndāvana, He is present everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-stham. He is present within all universes, although they are innumerable. He is present within the atom. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: He is also present within the heart of all living entities. This is His all-pervasive potency.



Goloka Vṛndāvana is the highest planet in the spiritual world. In order to go to the spiritual world after penetrating the cover of the material universe, one must penetrate brahma-loka, the spiritual effulgence. Then one can come to the Goloka Vṛndāvana planet. There are also other planets in the spiritual world called Vaikuṇṭha planets, and on these planets Lord Nārāyaṇa is worshiped with awe and veneration. On these planets the śānta-rasa is prevalent, and some of the devotees are also connected with the Supreme Personality of Godhead in the dāsya-rasa, the mellow of servitorship. As far as the mellow of fraternity is concerned, the Vaikuṇṭha rasa is represented by gaurava-sakhya, friendship in awe and veneration. The other fraternity rasa is exhibited as viśrambha (friendship in equality), and this is found in the Goloka Vṛndāvana planet. Above that is service to the Lord in vātsalya-rasa (paternal love), and above all is the relationship with the Lord in the mādhurya-rasa (conjugal love). These five rasas are fully exhibited in the spiritual world in one's relationship with the Lord. Therefore in the spiritual world the bhakti-latā creeper finds its resting place at the lotus feet of Kṛṣṇa.





TEXT 155





tāhāṅ vistārita hañā phale prema-phala



ihāṅ mālī sece nitya śravaṇādi jala



SYNONYMS



*tāhāṅ*-there in the spiritual world (in the Goloka Vṛndāvana planet); *vistārita*-expanded; *hañā*-becoming; *phale*-produces; *prema-phala*-the fruit known as love of Godhead; *ihāṅ*-in the material world, where the devotee is still present; *mālī*-exactly like a gardener; *sece*-sprinkles; *nitya*-regularly, without fail; *śravaṇa-ādi jala*-the water of śravaṇa, kīrtana and so on.



TRANSLATION



"The creeper greatly expands in the Goloka Vṛndāvana planet, and there it produces the fruit of love for Kṛṣṇa. Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.



PURPORT



In Goloka Vṛndāvana the devotees have very intimate relationships with the Supreme Personality of Godhead. The devotee engages in the Lord's service in great ecstatic love. Such love was exhibited personally by Śrī Caitanya Mahāprabhu in His teachings to the people of the material world. The fruit of the devotional creeper is pure desire to serve and please the senses of the Supreme Personality of Godhead. Kṛṣṇendriya-prīti-icchā dhare 'prema' nāma. (Cc. Ādi 4.165) In the spiritual world one has no desire other than to please the senses of the Supreme Personality of Godhead. The conditioned soul within the material world can neither understand nor appreciate how the devotee in the material world can render confidential service to the Lord out of feelings of ecstatic love and always engage in pleasing the Supreme Lord's senses. Although seen within this material world, the pure devotee always engages in the confidential service of the Lord. An ordinary neophyte devotee cannot realize this; therefore it is said, vaiṣṇavera kriyā-mudrā vijñāneha nā bujhaya. The activities of a pure Vaiṣṇava cannot be understood even by a learned scholar in the material world.





Every living entity is wandering within this universe in different species and on different planetary systems according to his fruitive activities. Out of many millions of living entities, one may be fortunate enough to receive the seed of bhakti-latā, the creeper of devotional service. By the grace of the spiritual master and Kṛṣṇa, one nourishes the bhakti-latā by regularly sprinkling it with the water of śravaṇa-kīrtana, hearing and chanting. In this way the seed of bhakti-latā sprouts and grows up and up through the whole universe until it penetrates the covering of the material universe and reaches the spiritual world. The bhakti-latā continues to grow until it reaches the topmost planetary system, Goloka Vṛndāvana, where Kṛṣṇa lives. There the creeper takes shelter at the lotus feet of the Lord, and that is its final destination. At that time the creeper begins to grow the fruits of ecstatic love of God. It is the duty of the devotee who nourishes the creeper to be very careful. It is said that the watering of the creeper must continue: ihāṅ mālī sece nitya śravaṇādi jala. It is not that at a certain stage one can stop chanting and hearing and become a mature devotee. If one stops, one certainly falls down from devotional service. Although one may be very exalted in devotional service, he should not give up the watering process of śravaṇa-kīrtana. If one gives up that process, it is due to an offense. This is described in the following verse.





TEXT 156





yadi vaiṣṇava-aparādha uṭhe hātī mātā



upāḍe vā chiṇḍe, tāra śukhi' yāya pātā



SYNONYMS



*yadi*-if; *vaiṣṇava-aparādha*-an offense at the feet of a Vaiṣṇava; *uṭhe*-arises; *hātī*-an elephant; *mātā*-mad; *upāḍe*-uproots; *vā*-or; *chiṇḍe*-breaks; *tāra*-of the creeper; *śukhi'*-shriveling up; *yāya*-goes; *pātā*-the leaf.



TRANSLATION



"If the devotee commits an offense at the feet of a Vaiṣṇava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper are dried up.



PURPORT



One's devotional attitude increases in the association of a Vaiṣṇava.





tāṅdera caraṇa sevi bhakta-sane vāsa

janame janame haya, ei abhilāṣa



By his personal example, Narottama dāsa Ṭhākura stresses that a devotee must always remember to please his predecessor ācārya. The Gosvāmīs are represented by one's spiritual master. One cannot be an ācārya (spiritual master) without following strictly in the disciplic succession of the ācāryas. One who is actually serious in advancing in devotional service should desire only to satisfy the previous ācāryas. Ei chaya gosāñi yāra, mui tāra dāsa. One should always think of oneself as a servant of the servant of the ācāryas, and thinking this, one should live in the society of Vaiṣṇavas. However, if one thinks that he has become very mature and can live separate from the association of Vaiṣṇavas and thus gives up all the regulative principles due to offending a Vaiṣṇava, one's position becomes very dangerous. Offenses against the holy name are explained in *Ādi-līlā* (Chapter Eight, verse 24). Giving up the regulative principles and living according to one's whims are compared to a mad elephant, which by force uproots the bhakti-latā and breaks it to pieces. In this way the bhakti-latā shrivels up. Such an offense is especially created when one disobeys the instructions of the spiritual master. This is called guru-avajñā. The devotee must therefore be very careful not to commit offenses against the spiritual master. As soon as one is deviated from the spiritual master, the uprooting of the bhakti-latā begins, and gradually all the leaves dry up.





TEXT 157





tāte mālī yatna kari' kare āvaraṇa



aparādha-hastīra yaiche nā haya udgama



SYNONYMS



*tāte*-therefore; *mālī*-the gardener devotee; *yatna kari'*-with great attention; *kare*-makes; *āvaraṇa*-protective fencing; *aparādha*-of offenses; *hastīra*-of the elephant; *yaiche*-so that; *nā*-not; *haya*-there is; *udgama*-birth.



TRANSLATION



"The gardener must defend the creeper by fencing it all around so that the powerful elephant of offenses may not enter.



PURPORT



While the bhakti-latā creeper is growing, the devotee must protect it by fencing it all around. The neophyte devotee must be protected by being surrounded by pure devotees. In this way he will not give the maddened elephant a chance to uproot his bhakti-latā creeper. When one associates with nondevotees, the maddened elephant is set loose. Śrī Caitanya Mahāprabhu has said: asat-saṅga-tyāga,-ei vaiṣṇava-ācāra. The first business of a Vaiṣṇava is to give up the company of nondevotees. A so-called mature devotee, however, commits a great offense by giving up the company of pure devotees. The living entity is a social animal, and if one gives up the society of pure devotees, he must associate with nondevotees (asat-saṅga). By contacting nondevotees and engaging in nondevotional activities, a so-called mature devotee will fall victim to the mad elephant offense. Whatever growth has taken place is quickly uprooted by such an offense. One should therefore be very careful to defend the creeper by fencing it in-that is, by following the regulative principles and associating with pure devotees.





If one thinks that there are many pseudo devotees or nondevotees in the Kṛṣṇa Consciousness Society, one can keep direct company with the spiritual master, and if there is any doubt, one should consult the spiritual master. However, unless one follows the spiritual master's instructions and the regulative principles governing chanting and hearing the holy name of the Lord, one cannot become a pure devotee. By one's mental concoctions, one falls down. By associating with nondevotees, one breaks the regulative principles and is thereby lost. In the Upadeśāmṛta of Śrīla Rūpa Gosvāmī, it is said:



atyāhāraḥ prayāsaś ca

prajalpo niyamāgrahaḥ

jana-saṅgaś ca laulyaṁ ca

ṣaḍbhir bhaktir vinaśyati



"One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required, (2) overendeavoring for mundane things that are very difficult to attain, (3) talking unnecessarily about mundane subject matters, (4) practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically, (5) associating with worldly-minded persons who are not interested in Kṛṣṇa consciousness, and (6) being greedy for mundane achievements."





TEXT 158





kintu yadi latāra saṅge uṭhe 'upaśākhā'



bhukti-mukti-vāñchā, yata asaṅkhya tāra lekhā



SYNONYMS



*kintu*-but; *yadi*-if; *latāra*-the creeper of devotional service; *saṅge*-with; *uṭhe*-arise; *upaśākhā*-unwanted creepers; *bhukti*-for material enjoyment; *mukti*-for liberation from the material world; *vāñchā*-the desires; *yata*-as many as there are; *asaṅkhya*-unlimited; *tāra*-of those unwanted creepers; *lekhā*-the writing.



TRANSLATION



"Sometimes unwanted creepers, such as the creepers of desires for material enjoyment and liberation from the material world, grow along with the creeper of devotional service. The varieties of such unwanted creepers are unlimited.





TEXT 159





'niṣiddhācāra', 'kuṭīnāṭī', 'jīva-hiṁsana'



'lābha', 'pūjā', 'pratiṣṭhādi' yata upaśākhā-gaṇa



SYNONYMS



*niṣiddha-ācāra*-behavior not to be exhibited by a person desiring to become perfect; *kuṭīnāṭī*-diplomacy; *jīva*-hiṁsana-unnecessarily killing animals or the soul; *lābha*-profit according to material calculations; *pūjā*-adoration achieved by satisfying mundane people; *pratiṣṭha-ādi*-becoming an important man in material calculations, and so on; *yata*-all these; *upaśākhā*-gaṇa-unnecessary creepers.



TRANSLATION



"Some unnecessary creepers growing with the bhakti creeper are the creepers of behavior unacceptable for those trying to attain perfection, diplomatic behavior, animal killing, mundane profiteering, mundane adoration and mundane importance. All these are unwanted creepers.



PURPORT



There is a certain pattern of behavior prescribed for those actually trying to become perfect. In our Kṛṣṇa consciousness movement we advise our students not to eat meat, not to gamble, not to engage in illicit sex and not to indulge in intoxication. People who indulge in these activities can never become perfect; therefore these regulative principles are for those interested in becoming perfect and going back to Godhead. Kuṭīnāṭī, or diplomatic behavior, cannot satisfy the ātmā, the soul. It cannot even satisfy the body or the mind. The culprit mind is always suspicious; therefore our dealings should always be straightforward and approved by Vedic authorities. If we treat people diplomatically or duplicitously, our spiritual advancement is obstructed. Jīva-hiṁsana refers to the killing of animals or to envy of other living entities. The killing of poor animals is undoubtedly due to envy of those animals. The human form is meant for the understanding of Kṛṣṇa consciousness (athāto brahma-jijñāsā), for inquiring about the Supreme Brahman. In the human form, everyone has a chance to understand the Supreme Brahman. The so-called leaders of human society do not know the real aim of human life and are therefore busy with economic development. This is misleading. Every state and every society is busy trying to improve the quality of eating, sleeping, mating and defending. This human form of life is meant for more than these four animal principles. Eating, sleeping, mating and defending are problems found in the animal kingdom, and the animals have solved their problems without difficulty. Why should human society be so busy trying to solve these problems? The difficulty is that people are not educated to understand this simple philosophy. They think that advancement of civilization means increasing sense gratification.





There are many religious propagandists who do not know how the ultimate problems of life can be solved, and they also try to educate people in a form of sense gratification. This is also jīva-hiṁsana. Real knowledge is not given, and religionists mislead the general populace. As far as material profits are concerned, one should know that whatever material profit one has must be abandoned at the time of death. Unfortunately people do not know that there is life after death; therefore mundane people waste their time amassing material profit which has to be left behind at the time of death. Such profit has no eternal benefit. Similarly, adoration by mundane people is valueless because after death one has to accept another body. Material adoration and title are decorations that cannot be carried over to the next body. In the next life, everything is forgotten.



All these obstructions have been described in this verse as unwanted creepers. They simply present obstacles for the real creeper, bhakti-latā-bīja. One should be very careful to avoid all these unwanted things. Sometimes these unwanted creepers look exactly like the bhakti-latā creeper. They appear to be of the same size and the same species when they are packed together with the bhakti-latā creeper, but in spite of this, the creepers are called upaśākhā. A pure devotee can distinguish between the bhakti-latā creeper and a mundane creeper, and he is very alert to distinguish them and keep them separate.





TEXT 160





seka-jala pāñā upaśākhā bāḍi' yāya



stabdha hañā mūla-śākhā bāḍite nā pāya



SYNONYMS



*seka*-jala-sprinkling water; *pāñā*-getting; *upaśākhā*-the unwanted creepers; *bāḍi' yāya*-grow luxuriantly; *stabdha hañā*-becoming stopped; *mūla-śākhā*-the chief creeper; *bāḍite*-to increase; *nā pāya*-is not able.



TRANSLATION



"If one does not distinguish between the bhakti-latā creeper and the other creepers, the sprinkling of water is misused because the other creepers are nourished while the bhakti-latā creeper is curtailed.



PURPORT



If one chants the Hare Kṛṣṇa mantra while committing offenses, these unwanted creepers will grow. One should not take advantage of chanting the Hare Kṛṣṇa mantra for some material profit. As mentioned in verse 159:





'niṣiddhācāra', 'kuṭīnāṭī', jīva-hiṁsana'

'lābha', 'pūjā', 'pratiṣṭhādi' yata upaśākhā-gaṇa



The unwanted creepers have been described by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura. He states that if one hears and chants without trying to give up offenses, one becomes materially attached to sense gratification. One may also desire freedom from material bondage like the Māyāvādīs, or one may become attached to the yoga-siddhis and desire wonderful yogic powers. If one is attached to wonderful material activities, one is called siddhi-lobhī, greedy for material perfection. One may also be victimized by diplomatic or crooked behavior, or one may associate with women for illicit sex. Others may make a show of devotional service like the prākṛta-sahajiyās, or one may try to support his philosophy by joining some caste or identifying himself with a certain dynasty, claiming a monopoly on spiritual advancement. Thus with the support of family tradition, one may become a pseudo guru or so-called spiritual master. One may become attached to the four sinful activities-illicit sex, intoxication, gambling and meat eating, or one may consider a Vaiṣṇava to belong to a mundane caste or creed. One may think, "This is a Hindu Vaiṣṇava, and this is a European Vaiṣṇava. A European Vaiṣṇava is not allowed to enter the temples." In other words, one may consider Vaiṣṇavas in terms of birth, thinking one a brāhmaṇa Vaiṣṇava, a śūdra Vaiṣṇava, a mleccha Vaiṣṇava and so on. One may also try to carry out a professional business while chanting the Hare Kṛṣṇa mantra or reading *Śrīmad-Bhāgavatam*, or one may try to increase his monetary strength by illegal means. One may also try to be a cheap Vaiṣṇava by chanting in a secluded place for material adoration, or one may desire mundane reputation by making compromises with nondevotees, compromising one's philosophy or spiritual life, or one may become a supporter of a hereditary caste system. All these are pitfalls of personal sense gratification. Just to cheat some innocent people, one makes a show of advanced spiritual life and becomes known as a sādhu, mahātmā or religious person. All this means that the so-called devotee has become victimized by all these unwanted creepers and that the real creeper of bhakti-latā-bīja has been stunted.





TEXT 161





prathamei upaśākhāra karaye chedana



tabe mūla-śākhā bāḍi' yāya vṛndāvana



SYNONYMS



*prathamei*-from the very beginning; *upaśākhāra*-of the unwanted creepers; *karaye*-does; *chedana*-the cutting away; *tabe*-then only; *mūla-śākhā*-the chief creeper; *bāḍi'*-increasing; *yāya*-goes; *vṛndāvana*-to the lotus feet of Lord Śrī Kṛṣṇa in Vṛndāvana.



TRANSLATION



"As soon as an intelligent devotee sees an unwanted creeper growing beside the original creeper, he must cut it down instantly. Then the real creeper of bhakti-latā-bīja grows nicely, returns home, back to Godhead, and seeks shelter under the lotus feet of Kṛṣṇa.



PURPORT



If one is misled by unwanted creepers and is victimized, he cannot make progress back to Godhead. Rather, he remains within the material world and engages in activities having nothing to do with pure devotional service. Such a person may be elevated to the higher planetary systems, but because he remains within the material world, he is subjected to the threefold material miseries.





TEXT 162





'prema-phala' pāki' paḍe, mālī āsvādaya



latā avalambi' mālī 'kalpa-vṛkṣa' pāya



SYNONYMS



*prema-phala*-the fruit of love of God; *pāki'*-becoming mature; *paḍe*-falls down; *mālī*-the gardener; *āsvādaya*-tastes; *latā avalambi'*-taking advantage of the growing bhakti-latā; *mālī*-the gardener; *kalpa*-vṛkṣa pāya-reaches the desire tree in Goloka Vṛndāvana.



TRANSLATION



"When the fruit of devotional service becomes ripe and falls down, the gardener tastes the fruit and thus takes advantage of the creeper and reaches the desire tree of the lotus feet of Kṛṣṇa in Goloka Vṛndāvana.





TEXT 163





tāhāṅ sei kalpa-vṛkṣera karaye sevana



sukhe prema-phala-rasa kare āsvādana



SYNONYMS



*tāhāṅ*-there (in Goloka Vṛndāvana); *sei kalpa-vṛkṣera*-of the lotus feet of Kṛṣṇa, which are compared to a desire tree; *karaye sevana*-engages in the service; *sukhe*-in transcendental bliss; *prema-phala-rasa*-the juice of the fruit of devotional service; *kare*-does; *āsvādana*-tasting.



TRANSLATION



"There the devotee serves the lotus feet of the Lord, which are compared to a wish-fulfilling tree. With great bliss he tastes the juice of the fruit of love and becomes eternally happy.



PURPORT



The word tāhāṅ indicates that in the spiritual world one can taste the juice of the fruit of devotional service and thus become blissful.





TEXT 164





eita parama-phala 'parama-puruṣārtha'



yāṅra āge tṛṇa-tulya cāri puruṣārtha



SYNONYMS



*eita*-this; *parama-phala*-the supreme goal of life; *parama*-supreme; *puruṣa*-artha-interest of the living being; *yāṅra āge*-in the presence of which; *tṛṇa-tulya*-very insignificant; *cāri*-four; *puruṣa-artha*-the different types of human interests.



TRANSLATION



"To taste the fruit of devotional service at Goloka Vṛndāvana is the highest perfection of life, and in the presence of such perfection, the four material perfections-religion, economic development, sense gratification and liberation-are very insignificant achievements.



PURPORT



The highest achievement attained by the jñānīs or impersonalists is becoming one with the Supreme, generally known as mokṣa, liberation. The highest achievements of the yogīs are the eight material perfections such as aṇimā, laghimā and prāpti. Yet these are nothing compared to the eternal bliss of the devotee who returns back to Godhead and tastes the fruit of devotional service to the lotus feet of the Lord. The material perfections up to the point of liberation are very insignificant in comparison; therefore the pure devotee is never interested in such things. His only interest is in perfecting his devotional service to the Lord. The pleasure of the impersonalist monist philosophers is condemned in the following verse, which is also found in Śrīla Rūpa Gosvāmī's Lalita-mādhava.





TEXT 165





ṛddhā siddhi-vraja-vijayitā satya-dharmā samādhir



brahmānando gurur api camatkārayaty eva tāvat



yāvat premṇāṁ madhu-ripu-vaśīkāra-siddhauṣadhīnāṁ



gandho 'py antaḥ-karaṇa-saraṇī-pānthatāṁ na prayāti



SYNONYMS



*ṛddhā*-excellent; *siddhi-vraja*-of the groups of material perfections of the yogīs (aṇimā, laghimā, prāpti and so on); *vijayitā*-the victory; *satya-dharmā*-the religious principles of perfection (satya, śama, titikṣā and so on); *samādhiḥ*-the yogic perfection of meditation; *brahma-ānandaḥ*-the spiritually blissful life of the monist; *guruḥ*-very high in material considerations; *api*-although; *camatkārayati*-they appear very important; *eva*-only; *tāvat*-that long; *yāvat*-as long as; *premṇām*-of love of Kṛṣṇa; *madhu-ripu*-of Kṛṣṇa, the enemy of the Madhu demon; *vaśīkāra*-in the controlling; *siddha-auṣadhīnām*-which is like perfect herbs that can control snakes; *gandhaḥ*-a light fragrance; *api*-even; *antaḥ-karaṇa-saraṇī-pānthatām*-a traveler on the path of the heart; *na prayāti*-does not become.



TRANSLATION



"As long as there is not the slightest fragrance of pure love of Kṛṣṇa, which is the perfected medicinal herb for controlling Lord Kṛṣṇa within the heart, the opulences of material perfection-known as the siddhis, the brahminical perfections [satya, śama, titikṣā and so on], the trance of the yogīs and the monistic bliss of Brahman-all seem wonderful for men.



PURPORT



There are different types of material perfection known as siddhi-vraja, brahminical qualifications, yogic trance and merging into the Supreme. All these are certainly very attractive for a mundane person, but their brilliance exists only as long as one does not take to devotional service. Devotional service can control the Supreme Personality of Godhead, who is the supreme controller of all universal affairs. The five rasas (mellows) in the transcendental world are practiced by the inhabitants of Goloka Vṛndāvana in neutrality, servitorship, friendship, paternal affection and conjugal love. All these please the Lord so much that He is controlled by the devotees. For instance, mother Yaśodā was so advanced in devotional service that Kṛṣṇa agreed to be controlled by her stick. In other words, the five principal mellows are so great and glorious that they are able to control the Supreme Personality of Godhead. In the material world, however, the so-called siddhis, or perfections, manifest their brightness only as long as one is not interested in devotional service. In other words, the perfection of the karmīs, jñānīs, yogīs and others remains attractive only as long as one does not come to the point of devotional service, which is so great and significant that it can control the supreme controller, Kṛṣṇa.





TEXT 166





'śuddha-bhakti' haite haya 'premā' utpanna



ataeva śuddha-bhaktira kahiye 'lakṣaṇa'



SYNONYMS



*śuddha*-bhakti-pure devotional service without material contaminations; *haite*-from; *haya*-is; *premā*-love of the Supreme Personality of Godhead; *utpanna*-produced; *ataeva*-therefore; *śuddha-bhaktira*-of pure devotional service; *kahiye*-let me explain; *lakṣaṇa*-the symptoms.



TRANSLATION



"When one is situated in pure devotional service, he develops love of Godhead; therefore let me describe some of the symptoms of pure devotional service.



PURPORT



In *Bhagavad-gītā* (18.55) it is said: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. One cannot understand the Supreme Personality of Godhead in truth unless he takes to devotional service.





TEXT 167





anyābhilāṣitā-śūnyaṁ



jñāna-karmādy-anāvṛtam



ānukūlyena kṛṣṇānu-



śīlanaṁ bhaktir uttamā



SYNONYMS



*anya*-abhilāṣitā-śūnyam-without desires other than those for the service of Lord Kṛṣṇa, or without material desires (such as those for meat-eating, illicit sex, gambling and addiction to intoxicants); *jñāna*-by the knowledge of the philosophy of the monist Māyāvādīs; *.karma-by fruitive activities; *ādi*-by artificially practicing detachment, by the mechanical practice of yoga, by studying the Sāṅkhya philosophy, and so on; *anāvṛtam*-uncovered; *ānukūlyena*-favorable; *kṛṣṇa*-anuśīlanam-cultivation of service in relationship to Kṛṣṇa; *bhaktiḥ uttamā*-first-class devotional service.



TRANSLATION



"When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Kṛṣṇa favorably, as Kṛṣṇa desires.



PURPORT



This verse is also found in Śrīla Rūpa Gosvāmī's *Bhakti-rasāmṛta-sindhu* (1.1.11). As we can understand from *Bhagavad-gītā* (9.34 and 18.65), the Supreme Personality of Godhead wants everyone to think of Him always (man-manā bhava mad-bhaktaḥ). Everyone should become His devotee, not the devotee of a demigod. Everyone should engage in devotional service or arcana Deity worship in the temple. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru. Everyone should offer obeisances, from moment to moment, to the Supreme Personality of Godhead. These are the desires of the Supreme Lord, and one who fulfills His desires favorably is actually a pure devotee. Kṛṣṇa wants everyone to surrender unto Him, and devotional service means preaching this gospel all over the world. The Lord says openly in *Bhagavad-gītā* (18.69): na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ. One should preach the gospel of *Bhagavad-gītā* for the benefit of all. *Bhagavad-gītā* is spoken by the Lord so that human society can be perfectly organized from all angles of vision-politically, socially, economically, philosophically and religiously. From any point of view, human society can be reformed by the Kṛṣṇa consciousness movement; therefore one who spreads this philosophy of Kṛṣṇa consciousness for the benefit of all conditioned souls in the universe is perfect in pure devotional service.





The criterion is that a devotee must know what Kṛṣṇa wants him to do. This can be achieved through the medium of the spiritual master who is a bona fide representative of Kṛṣṇa. Śrīla Rūpa Gosvāmī advises, ādau gurv-āśrayam. One who is serious in wanting to render pure devotional service to the Lord must take shelter of the spiritual master who comes in the disciplic succession from Kṛṣṇa. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ. Without accepting a bona fide spiritual master coming in the disciplic succession, one cannot find out the real purpose of devotional service. Therefore one has to accept the shelter of a bona fide spiritual master and agree to be directed by him. The first business of a pure devotee is to satisfy his spiritual master, whose only business is to spread Kṛṣṇa consciousness. Yasya prasādād bhagavat-prasādaḥ: if one can satisfy the spiritual master, Kṛṣṇa is automatically satisfied. This is the success of devotional service. This is the meaning of the word ānukūlyena-that is, favorable devotional service to the Lord. A pure devotee has no plans other than those for the Lord's service. He is not interested in attaining success in mundane activities. He simply wants success in the progress of devotional service. For a devotee, there cannot be worship of others or demigod worship. A pure devotee does not engage himself in such pseudo-devotional service. He is interested only in satisfying Kṛṣṇa. If one lives only for the satisfaction of Kṛṣṇa, he does not have to accept this order or that order. One's only business should be to satisfy Kṛṣṇa. This process is completely manifest in the activities of the Kṛṣṇa consciousness movement. It has been actually proved that the entire world can accept devotional service without failure. One simply has to follow the instructions of the representative of Kṛṣṇa.





TEXT 168





anya-vāñchā, anya-pūjā chāḍi' jñāna', 'karma'



ānukūlye sarvendriye kṛṣṇānuśīlana



SYNONYMS



*anya*-vāñchā-other desires; *anya*-pūjā-other types of worship; *chāḍi'*-giving up; *jñāna*-material knowledge; *karma*-material activities; *ānukūlye*-favorably; *sarva*-indriye-with all the senses; *kṛṣṇa*-anuśīlana-cultivation of Kṛṣṇa consciousness.



TRANSLATION



"A pure devotee must not cherish any other desire than to serve Kṛṣṇa. He should not offer worship to the demigods or to mundane personalities. He should not cultivate artificial knowledge, which is devoid of Kṛṣṇa consciousness, and he should not engage himself in anything other than Kṛṣṇa conscious activities. One must engage all one's purified senses in the service of the Lord. This is the favorable execution of Kṛṣṇa conscious activities.





TEXT 169





ei 'śuddha-bhakti'--ihā haite 'premā' haya



pañcarātre, bhāgavate ei lakṣaṇa kaya



SYNONYMS



*ei*-this; *śuddha*-bhakti-pure devotional service; *ihā haite*-from which; *premā*-unalloyed love of Kṛṣṇa; *haya*-there is; *pañcarātre*-in the Vedic literature known as the Pañcarātras; *bhāgavate*-also in Śrīmad-Bhāgavatam; *ei*-these; *lakṣaṇa*-symptoms; *kaya*-are described.



TRANSLATION



"These activities are called śuddha-bhakti, pure devotional service. If one renders such pure devotional service, he develops his original love for Kṛṣṇa in due course of time. In Vedic literatures like the Pañcarātras and *Śrīmad-Bhāgavatam*, these symptoms are described.



PURPORT



One has to develop his devotional service under the directions of a pure devotee, the spiritual master, and in accordance with the Vedic directions given in the Pañcarātra and *Bhāgavatam* systems. The Pañcarātra system includes methods of temple worship, and the *Bhāgavatam* system includes the spreading of Kṛṣṇa conscious philosophy through the recitation of *Śrīmad-Bhāgavatam* and the discussion of philosophy with people who are interested. Through discussion, one can create an interest and understanding of the Pañcarātra and *Bhāgavatam* systems.





TEXT 170





sarvopādhi-vinirmuktaṁ



tat-paratvena nirmalam



hṛṣīkeṇa hṛṣīkeśa-



sevanaṁ bhaktir ucyate



SYNONYMS



*sarva*-upādhi-vinirmuktam-free from all kinds of material designations, or free from all desires except the desire to render service to the Supreme Personality of Godhead; *tat-paratvena*-by the sole purpose of serving the Supreme Personality of Godhead; *nirmalam*-uncontaminated by the effects of speculative philosophical research or fruitive activity; *hṛṣīkeṇa*-by purified senses freed from all designations; *hṛṣīkeśa*-of the master of the senses; *sevanam*-the service to satisfy the senses; *bhaktiḥ*-devotional service; *ucyate*-is called.



TRANSLATION



" 'Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and, simply by being employed in the service of the Lord, one's senses are purified.'



PURPORT



This verse quoted from the Nārada-pañcarātra is found in the *Bhakti-rasāmṛta-sindhu* (1.1.12).





TEXT 171





mad-guṇa-śruti-mātreṇa



mayi sarva-guhāśaye



manogatir avicchinnā



yathā gaṅgāmbhaso 'mbudhau



SYNONYMS



*mat*-of Me; *guṇa*-of the qualities; *śruti*-mātreṇa-only by hearing; *mayi*-to Me; *sarva-guhā*-in all hearts; *āśaye*-who am situated; *manaḥ-gatiḥ*-the movement of the mind; *avicchinnā*-unobstructed; *yathā*-just as; *gaṅgā-ambhasaḥ*-of the celestial waters of the Ganges; *ambudhau*-to the ocean.



TRANSLATION



" 'Just as the celestial waters of the Ganges flow unobstructed into the ocean, so when My devotees simply hear of Me, their minds come to Me. I reside in the hearts of all.



PURPORT



This verse and the following three verses quoted from *Śrīmad-Bhāgavatam* (3.29.11-14), were spoken by Lord Kṛṣṇa in the form of Kapiladeva.





TEXT 172





lakṣaṇaṁ bhakti-yogasya



nirguṇasya hy udāhṛtam



ahaituky avyavahitā



yā bhaktiḥ puruṣottame



SYNONYMS



*lakṣaṇam*-the symptom; *bhakti-yogasya*-of devotional service; *nirguṇasya*-beyond the three modes of nature; *hi*-certainly; *udāhṛtam*-is cited; *ahaitukī*-causeless; *avyavahitā*-uninterrupted; *yā*-which; *bhaktiḥ*-devotional service; *puruṣottame*-to the Supreme Personality of Godhead.



TRANSLATION



" 'These are the characteristics of transcendental loving service to Puruṣottama, the Supreme Personality of Godhead: it is causeless, and it cannot be obstructed in any way.





TEXT 173





sālokya-sārṣṭi-sāmīpya-



sārūpyaikatvam apy uta



dīyamānaṁ na gṛhṇanti



vinā mat-sevanaṁ janāḥ



SYNONYMS



*sālokya*-being on the same planet as Me; *sārṣṭi*-having opulence equal to Mine; *sāmīpya*-having direct association with Me; *sārūpya*-having the same form as Me; *ekatvam*-oneness with Me; *api*-even; *uta*-or; *dīyamānam*-being given; *na*-not; *gṛhṇanti*-accept; *vinā*-without; *mat*-sevanam-My service; *janāḥ*-the devotees.



TRANSLATION



" 'My devotees do not accept sālokya, sārṣṭi, sārūpya, sāmīpya or oneness with Me-even if I offer these liberations-in preference to serving Me.





TEXT 174





sa eva bhakti-yogākhya



ātyantika udāhṛtaḥ



yenātivrajya triguṇaṁ



mad-bhāvāyopapadyate



SYNONYMS



*saḥ*-that (having the above symptoms); *eva*-certainly; *bhakti*-yoga-ākhyaḥ-called bhakti-yoga; *ātyantikaḥ*-the ultimate goal of life; *udāhṛtaḥ*-described as; *yena*-by which; *ativrajya*-transcending; *tri-guṇam*-the three modes of material nature; *mat-bhāvāya*-for direct touch with Me, the Supreme Personality of Godhead, and My nature; *upapadyate*-one becomes qualified.



TRANSLATION



" 'Bhakti-yoga, as described above, is the ultimate goal of life. By rendering devotional service to the Supreme Personality of Godhead, one transcends the modes of material nature and attains the spiritual position on the platform of direct devotional service'





TEXT 175





bhukti-mukti ādi-vāñchā yadi mane haya



sādhana karile prema utpanna nā haya



SYNONYMS



*bhukti*-material enjoyment; *mukti*-to become liberated from material bondage; *ādi*-and so on; *vāñchā*-desires; *yadi*-if; *mane*-in the mind; *haya*-are; *sādhana karile*-even executing devotional service according to the regulative routine; *prema*-real love of Kṛṣṇa; *utpanna*-awakened; *nā*-not; *haya*-is.



TRANSLATION



"If one is infected with the desire for material enjoyment or material liberation, he cannot rise to the platform of pure loving service unto the Lord, even though he may superficially render devotional service according to the routine regulative principles.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura mentions that if one maintains within his heart the desire to enjoy the result of good work, or, being embarrassed by the material world, the desire to get out of material entanglement, one will never be able to attain the transcendental mellows of devotional service. In other words, one must not desire material profit when rendering devotional service. Even if one follows all the sixty-four regulative principles, he cannot attain pure devotional service with a contaminated heart.





TEXT 176





bhukti-mukti-spṛhā yāvat



piśācī hṛdi vartate



tāvad bhakti-sukhasyātra



katham abhyudayo bhavet



SYNONYMS



*bhukti*-for material enjoyment; *mukti*-and for liberation from material existence; *spṛhā*-desire; *yāvat*-as long as; *piśācī*-the witches; *hṛdi*-within the heart; *vartate*-remain; *tāvat*-that long; *bhakti*-of devotional service; *sukhasya*-of the happiness; *atra*-here; *katham*-how; *abhyudayaḥ*-awakening; *bhavet*-can there be.



TRANSLATION



"The material desire to enjoy the material world and the desire to become liberated from material bondage are considered to be two witches, and they haunt one like ghosts. As long as these witches remain within the heart, how can one feel transcendental bliss? As long as these two witches remain in the heart, there is no possibility of enjoying the transcendental bliss of devotional service.



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (1.2.22).





TEXT 177





sādhana-bhakti haite haya 'rati'ra udaya



rati gāḍha haile tāra 'prema' nāma kaya



SYNONYMS



*sādhana-bhakti*-the process of regularly rendering devotional service; *haite*-from; *haya*-there is; *ratira*-of attachment; *udaya*-the awakening; *rati*-such attachment; *gāḍha haile*-becoming thick; *tāra*-of this; *prema*-love of Godhead; *nāma*-the name; *kaya*-is said.



TRANSLATION



"By regularly rendering devotional service, one gradually becomes attached to the Supreme Personality of Godhead. When that attachment is intensified, it becomes love of Godhead.



PURPORT



*Bhakti-rasāmṛta-sindhu* (1.2.2) gives the following information about sādhana-bhakti:





kṛti-sādhyā bhavet sādhya-

bhāvā sā sādhanābhidhā

nitya-siddhasya bhāvasya

prākaṭyaṁ hṛdi sādhyatā



The process of devotional service-beginning with chanting and hearing-is called sādhana-bhakti. This includes the regulative principles that are intended to awaken one to devotional service. Devotional service is always dormant in everyone's heart, and by the offenseless chanting of the holy names of the Lord, one's original dormant Kṛṣṇa consciousness is awakened. This awakening to Kṛṣṇa consciousness is the beginning of sādhana-bhakti. This can be divided into many different parts, including faith, association with devotees, initiation by the spiritual master, engagement in devotional service under the instructions of a spiritual master, steadiness in devotional service and the awakening of a taste for devotional service. In this way, one can become attached to Kṛṣṇa and His service, and when this attachment is intensified, it results in ecstatic love for Kṛṣṇa. The word rati is explained in the *Bhakti-rasāmṛta-sindhu* (1.3.41) as follows:





vyaktaṁ masṛṇatevāntar-

lakṣyate rati-lakṣaṇam

mumukṣu-prabhṛtīnāṁ ced

bhaved eṣā ratir na hi



"When a tenderness of the heart is manifest, there is rati, or attachment. Those who are interested in being liberated from material bondage must manifest this tenderness called rati." This attachment is not like material attachment. When one is liberated from material contamination, the awakening of attachment for Kṛṣṇa's service is called rati. In the material world there is attachment for material enjoyment, but this is not rati. Transcendental rati can be awakened only on the spiritual platform. Ecstatic love for Kṛṣṇa (prema) is described in the *Bhakti-rasāmṛta-sindhu* (1.41) as follows:





samyaṅ masṛṇita-svānto

mamatvātiśayāṅkitaḥ

bhāvaḥ sa eva sāndrātmā

budhaiḥ premā nigadyate



"When the heart is completely softened and devoid of all material desires and when one's emotional feelings become very strong, one becomes very much attached to Kṛṣṇa. Such purified emotion is known as pure love."





TEXT 178





prema vṛddhi-krame nāma--sneha, māna, praṇaya



rāga, anurāga, bhāva, mahābhāva haya



SYNONYMS



*prema*-ecstatic love for God; *vṛddhi-krame*-in terms of progressive increase; *nāma*-named; *sneha*-affection; *māna*-abhorrence; *praṇaya*-love; *rāga*-attachment; *anurāga*-further attachment; *bhāva*-ecstasy; *mahā*-bhāva-great ecstasy; *haya*-are.



TRANSLATION



"The basic aspects of prema, when gradually increasing to different states, are affection, abhorrence, love, attachment, further attachment, ecstasy and great ecstasy.



PURPORT



In the *Bhakti-rasāmṛta-sindhu* (3.2.84) sneha (affection) is described as follows:





sāndraś citta-dravaṁ kurvan

premā 'sneha' itīryate

kṣaṇikasyāpi neha syād

visleṣasya sahiṣṇutā



"That aspect of prema in which the melting of the heart for the lover is concentrated is called sneha, or affection. The symptom of such affection is that the lover cannot for a moment remain without the association of the beloved." A description of māna can be found in *Madhya-līlā* (Chapter Two, verse 66). Similarly, a description of praṇaya is also there. As far as rāga is concerned, *Bhakti-rasāmṛta-sindhu* (3.2.87) says:





snehaḥ sa rāgo yena syāt

sukhaṁ duḥkham api sphuṭam

tat-sambandha-lave 'py atra

prītiḥ prāṇa-vyayair api



"That stage at which affection for the beloved converts unhappiness into happiness is called rāga, or attachment. When one has such attachment for Kṛṣṇa, he can give up his own life to satisfy his beloved Kṛṣṇa." Anurāga, bhāva and mahābhāva are described in the Sixth Chapter of *Madhya-līlā*, verse 13. The purport to that verse explains adhirūḍha-mahābhāva.





TEXT 179





yaiche bīja, ikṣu, rasa, guḍa, khaṇḍa-sāra



śarkarā, sitā, michari, uttama-michari āra



SYNONYMS



*yaiche*-just like; *bīja*-the seed; *ikṣu*-the sugarcane plant; *rasa*-the juice; *guḍa*-molasses; *khaṇḍa*-sāra-dry molasses; *śarkarā*-sugar; *sitā*-candy; *michari*-rock candy; *uttama*-michari-lozenges; *āra*-and.



TRANSLATION



"The gradual development of love may be compared to different states of sugar. First there is the seed of the sugarcane, then sugarcane and then the juice extracted from the cane. When this juice is boiled, it forms a liquid molasses, then a solid molasses, then sugar, candy, rock candy and finally lozenges.





TEXT 180





ei saba kṛṣṇa-bhakti-rasera sthāyibhāva



sthāyibhāve mile yadi vibhāva, anubhāva



SYNONYMS



*ei saba*-all these; *kṛṣṇa-bhakti*-of devotional service to Kṛṣṇa; *rasera*-of the mellows; *sthāyi*-bhāva-continuous existence; *sthāyi-bhāve*-in this continuous existence; *mile*-one meets; *yadi*-if; *vibhāva*-special ecstasy; *anubhāva*-subecstasy.



TRANSLATION



"All these stages combined are called sthāyibhāva, or continuous love of Godhead in devotional service. In addition to these stages, there are vibhāva and anubhāva.



PURPORT



Attachment for Kṛṣṇa never wanes; it increases more and more as one attains different stages. All the stages together are called sthāyibhāva, or continuous existence. The nine forms of devotional service are śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam. When continuous love of Godhead is mixed with the processes of devotional service, it is called vibhāva, anubhāva, sāttvika and vyabhicārī. The devotee thus enjoys a variety of transcendental bliss. In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura states that anubhāva can be divided into thirteen categories: (1) dancing, (2) rolling on the ground, (3) singing, (4) yelling, (5) jumping, (6) making loud noises, (7) yawning, (8) heavy breathing, (9) not caring for public opinion, (10) discharging saliva, (11) roaring laughter, (12) unsteadiness and (13) hiccupping. These are the symptoms of anubhāva. Thus the transcendental mellows are experienced in different stages. Similarly, there are many other forms of expression that have been analytically studied by the Gosvāmīs. In the *Bhakti-rasāmṛta-sindhu*, Rūpa Gosvāmī gives each and every symptom a particular name.





TEXT 181





sāttvika-vyabhicāri-bhāvera milane



kṛṣṇa-bhakti-rasa haya amṛta āsvādane



SYNONYMS



*sāttvika-vyabhicāri-bhāvera*-of sāttvika and vyabhicārī with sthāyibhāva; *milane*-by mixing; *kṛṣṇa-bhakti-rasa*-the transcendental mellows of devotional service to the Lord; *haya*-become; *amṛta*-nectarean; *āsvādane*-in tasting.



TRANSLATION



"When the higher standard of ecstatic love is mixed with the symptoms of sāttvika and vyabhicārī, the devotee relishes the transcendental bliss of loving Kṛṣṇa in a variety of nectarean tastes.





TEXT 182





yaiche dadhi, sitā, ghṛta, marīca, karpūra



milane,rasālā' haya amṛta madhura



SYNONYMS



*yaiche*-just as; *dadhi*-yogurt; *sitā*-sugar candy; *ghṛta*-clarified butter; *marīca*-black pepper; *karpūra*-camphor; *milane*-in mixing together; *rasālā*-very tasteful; *haya*-becomes; *amṛta*-nectarean; *madhura*-and sweet.



TRANSLATION



"These tastes are like a combination of yogurt, sugar candy, ghee [clarified butter], black pepper and camphor and are as palatable as sweet nectar.





TEXTS 183-184





bhakta-bhede rati-bheda pañca parakāra



śānta-rati, dāsya-rati, sakhya-rati āra



vātsalya-rati, madhura-rati,--ei pañca vibheda



rati-bhede kṛṣṇa-bhakti-rase pañca bheda



SYNONYMS



*bhakta*-bhede-according to varieties of devotees; *rati-bheda*-the different attachments; *pañca parakāra*-five categories; *śānti*-rati-neutral appreciation; *dāsya*-rati-attachment in a service attitude; *sakhya*-rati-attachment by friendly appreciation; *āra*-also; *vātsalya*-rati-attachment by paternal affection; *madhura*-rati-attachment by conjugal love; *ei*-these; *pañca*-five; *vibheda*-divisions; *rati-bhede*-by attachment on different platforms; *kṛṣṇa-bhakti-rase*-in mellows derived from devotional service to Kṛṣṇa; *pañca*-five; *bheda*-varieties.



TRANSLATION



"According to the devotee, attachment falls within the five categories of śānta-rati, dāsya-rati, sakhya-rati, vātsalya-rati and madhura-rati. These five categories arise from the devotees' different attachments to the Supreme Personality of Godhead. The transcendental mellows derived from devotional service are also of five varieties.



PURPORT



Śānta-rati is described in the *Bhakti-rasāmṛta-sindhu* (2.5.16, 17, 18) as follows:





mānase nirvikalpatvaṁ

śama ity abhidhīyate



"When one is completely free from all doubts and material attachments, he attains the neutral position called śānta."





vihāya viṣayonmukhyaṁ

nijānanda-sthitir yataḥ

ātmanaḥ kathyate so 'tra

svabhāvaḥ śama ity asau



prāyaḥ śama-pradhāñanāṁ

mamatā-gandha-varjitā

paramātmatayā kṛṣṇe

jātā śānta-ratir matā



The śānta-rati realization of Kṛṣṇa is in the neutral stage between the conception of impersonalism and personalism. This means that one is not very strongly attached to the personal feature of the Lord. An appreciation of the greatness of the Lord is called śānta-rati. This is attachment not to the personal feature but to the impersonal feature. Generally, one in this stage is attached to the Paramātmā feature of the Supreme Personality of Godhead.





īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā



"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." (Bg. 18.61)





On the strength of this statement from *Bhagavad-gītā*, we can understand that in the śānta-rasa, a devotee sees the Lord's representation everywhere. Dāsya-rati is explained in the *Bhakti-rasāmṛta-sindhu* (2.5.27) thus:



svasmād bhavanti ye nyūnās

te 'nugrāhyā harer matāḥ

ārādhyatvātmikā teṣāṁ

ratiḥ prītir itīritā

tatrāsaktikṛd anyatra

prīti-saṁhāriṇī hy asau



When the Supreme Lord in His localized aspect is appreciated and a great devotee understands his subordinate position, not only does he surrender to the Supreme Personality of Godhead, but, due to his subordinate position, he wishes to render some service and thus become favored by the Supreme Personality of Godhead. A devotee in the śānta-rati is not very much willing to render service to the Lord, but a devotee in the dāsya-rati voluntarily wants to render service. Due to this attitude, the devotee in the dāsya-rati realizes the Supreme Personality of Godhead more fully than a devotee in the śānta-rati. He considers the Lord to be a worshipable object, and this means that his attachment for the Lord increases. On the dāsya-rati platform a devotee is attached to rendering service to the Lord, and he is detached from material activities. The śānta-rati is neither material nor spiritual, but the dāsya-rati is actually on the spiritual platform. There is no attachment for material things on the spiritual platform. A devotee in dāsya-rati has no attachment for anything but Kṛṣṇa's service.





Sakhya-rati is described in the *Bhakti-rasāmṛta-sindhu* (2.5.30) as follows:

ye syus tulyā mukundasya

te sakhāyaḥ satāṁ matāḥ

sāmyād viśrambha-rūpaiṣāṁ

ratiḥ sakhyam ihocyate



According to the opinion of advanced devotees and learned scholars, a devotee in sakhya-rati feels equal to the Supreme Personality of Godhead. This is a relationship in friendship. Due to having a friendly relationship with the Lord, not only is one free from material attachment, but one believes in equal dealings with the Supreme Personality of Godhead. This is called sakhya-rati. The sakhya-rati devotee is so advanced that he treats the Lord on an equal level and even exchanges joking words. Although one is never equal to the Supreme Personality of Godhead, the sakhya-rati devotee feels equal to the Lord, and he does not feel guilty because of this. Actually it is offensive to consider oneself equal to the Lord. The Māyāvādīs consider themselves equal to the Lord, but such feelings entail bereavement because they are material. The sakhya-rati, however, is a feeling experienced in the mind by a pure devotee, and he is eternally related with the Supreme Personality of Godhead in that feeling.





Vātsalya-rati is described as follows in the *Bhakti-rasāmṛta-sindhu* (2.5.33):

guravo ye harer asya

te pūjyā iti viśrutāḥ

anugrahamayī teṣāṁ

ratir vātsalyam ucyate

idaṁ lālana-bhavyāśīś

cibuka-sparśanādi-kṛt



When a living entity is situated on the platform of vātsalya-rati, he thinks of the Supreme Personality of Godhead in His childhood feature. In this feature, the Lord has to be protected by the devotee, and at this time the devotee takes the position of being worshiped by the Supreme Personality of Godhead. The feelings of paternal love are called vātsalya-rati. When the devotee is situated on this platform, he wants to maintain the Lord like a son, and he desires all good fortune for the Lord. He offers blessings to the Lord by touching His feet and head.





Madhura-rati, or attachment in conjugal love, is described as follows:

mitho harer mṛgākṣyāś ca

sambhogasyādi-kāraṇam

madhurāpara-paryāyā

priyatākhyoditā ratiḥ

asyāṁ kaṭākṣa-bhrūkṣepa-

priya-vāṇī-smitādayaḥ



The conjugal relationship is experienced between the Supreme Personality of Godhead and the young damsels of Vrajabhūmi, and due to their conjugal love they continuously exist in eight kinds of remembrances called madhura-rati. This intimate relationship brought about by conjugal love produces movements of the eyebrows, glancing, sweet words and exchanges of joking words.





TEXT 185





śānta, dāsya, sakhya, vātsalya, madhura-rasa nāma



kṛṣṇa-bhakti-rasa-madhye e pañca pradhāna



SYNONYMS



*śānta*-neutrality; *dāsya*-servitude; *sakhya*-friendship; *vātsalya*-paternal affection; *madhura*-rasa-conjugal love; *nāma*-different names; *kṛṣṇa-bhakti*-of devotional service to the Supreme Personality of Godhead; *rasa*-the mellows; *madhye*-among; *e*-these; *pañca*-five; *pradhāna*-chief.



TRANSLATION



"The chief transcendental mellows experienced with the Supreme Personality of Godhead are five-śānta, dāsya, sakhya, vātsalya and madhura.





TEXT 186





hāsyo 'dbhutas tathā vīraḥ



karuṇo raudra ity api



bhayānakaḥ sa bībhatsa



iti gauṇaś ca saptadhā



SYNONYMS



*hāsyaḥ*-laughter; *adbhutaḥ*-wonder; *tathā*-then; *vīraḥ*-chivalry; *karuṇaḥ*-compassion; *raudraḥ*-anger; *iti*-thus; *api*-also; *bhayānakaḥ*-fear; *saḥ*-that; *bībhatsaḥ*-disaster; *iti*-thus; *gauṇaḥ*-indirect; *ca*-also; *sapta*-dhā-seven kinds.



TRANSLATION



"Besides the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (2.5.116).





TEXT 187





hāsya, adbhuta, vīra, karuṇa, raudra, bībhatsa, bhaya



pañca-vidha-bhakte gauṇa sapta-rasa haya



SYNONYMS



*hāsya*-laughter; *adbhuta*-wonder; *vīra*-chivalry; *karuṇa*-pathetic feeling; *raudra*-anger; *bībhatsa*-disaster; *bhaya*-fearfulness; *pañca-vidha-bhakte*-in five kinds of devotees; *gauṇa*-indirect; *sapta*-rasa-seven kinds of mellows; *haya*-there are.



TRANSLATION



"In addition to the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.



PURPORT



Sānta-bhakti-rasa is described in the *Bhakti-rasāmṛta-sindhu* (3.1.4, 5, 6)as follows:





vakṣyamāṇair vibhāvādyaiḥ

śamināṁ svādyatāṁ gataḥ

sthāyī śānti-ratir dhīraiḥ

śānta-bhakti-rasaḥ smṛtaḥ



prāyaḥ svasukha-jātīyaṁ

sukhaṁ syād atra yoginām

kintv ātma-saukhyam aghanaṁ

ghanaṁ tv īśam ayaṁ sukham

tatrāpīśa-svarūpānubhavasyaivoru-hetutā

dāsādi-van-mano-jñatva-līlāder na tathā matā



When śānta-rati (neutral attraction) is continuously existent and mixed with ecstatic emotion, and when the devotee relishes that neutral position, it is called śānta-bhakti-rasa. Sānta-bhakti-rasa devotees generally relish the impersonal feature of the Supreme Personality of Godhead. Since their taste of transcendental bliss is incomplete, it is called aghana, or not concentrated. A comparison is made between ordinary milk and concentrated milk. When the same devotee goes beyond the impersonal and tastes the service of the Supreme Personality of Godhead in His original form as sac-cid-ānanda-vigraha, the taste is called concentrated (ghana) transcendental bliss. Sometimes the devotees in the śānta-rasa relish transcendental bliss after meeting the Supreme Personality of Godhead, but this is not comparable to the transcendental bliss relished by the devotees situated in dāsya-rasa, the transcendental mellow in which one renders service to the Supreme Personality of Godhead.





Dāsya-rasa, or dāsya-bhakti-rasa, is described in the *Bhakti-rasāmṛta-sindhu* (3.2.4,5) as follows:

ātmocitair vibhāvādyaiḥ

prītir āsvādanīyatām

nītā cetasi bhaktānāṁ

prīti-bhakti-raso mataḥ



anugrāhyasya dāsatvāl

lālyatvād apy ayaṁ dvidhā

bhidyate sambhrama-prīto

gaurava-prīta ity api



When according to the desires of the spirit soul the living entity develops love for the Supreme Personality of Godhead, this beginning of love is called dāsya-bhakti-rasa. Dāsya-bhakti-rasa is divided into two categories called sambhrama-dāsya and gaurava-dāsya. In the sambhrama-dāsya, the devotee renders respectful service to the Supreme Personality of Godhead, but in the more advanced gaurava-dāsya, his service takes the form of giving protection to the Lord.





Sakhya-bhakti-rasa is described as follows in *Bhakti-rasāmṛta-sindhu* (3.3.1):

sthāyibhāvo vibhāvādyaiḥ

sakhyam ātmocitair iha

nītaś citte satāṁ puṣṭiṁ

rasaḥ preyānudīryate



"According to one's original consciousness, ecstatic emotions are exhibited as continuously existing in eternity. When this stage of Kṛṣṇa consciousness is mature, it is called preyo-rasa or sakhya-bhakti-rasa."





Vātsalya-bhakti-rasa is described in the *Bhakti-rasāmṛta-sindhu* (3.4.1) as follows:



vibhāvādyais tu vātsalyaṁ

sthāyī puṣṭim upāgataḥ

eṣa vatsala-nāmātra

prokto bhakti-raso budhaiḥ



"When eternally existing love of Godhead transforms into paternal love and is mixed with corresponding emotions, that stage of spiritual existence is described by learned devotees as vātsalya-bhakti-rasa."





Madhura-bhakti-rasa is described in the *Bhakti-rasāmṛta-sindhu* (3.5.1) as follows:



ātmocitair vibhāvādyaiḥ

puṣṭiṁ nītā satāṁ hṛdi

madhurākhyo bhaved bhaktir

aso 'sau madhurā ratiḥ



"If in accordance with one's own natural development in Kṛṣṇa consciousness one's attraction leans toward conjugal love within the heart, that is called attachment in conjugal love, or madhura-rasa."





Similarly, hāsya, adbhuta, vīra, karuṇa, raudra, bhaya and bībhatsa-the seven indirect mellows-are explained in the *Bhakti-rasāmṛta-sindhu*. The hāsya-bhakti-rasa, laughing devotion, is explained as follows (*Bhakti-rasāmṛta-sindhu* 4.1.6):



vakṣyamāṇair vibhāvādyaiḥ

puṣṭiṁ hāsa-ratir gatā

hāsya-bhakti-raso nāma

budhair eṣa nigadyate



"When through devotional service a laughing attachment to Kṛṣṇa is developed, it is called hāsya-bhakti-rasa by learned scholars."





Similarly, adbhuta-rasa is described in the *Bhakti-rasāmṛta-sindhu* (4.2.1):



ātmocitair vibhāvādyaiḥ

svādyatvaṁ bhakta-cetasi

sā vismaya-ratir nītād-

bhuto-bhakti-raso bhavet



"When one's general attachment is fixed in wonder, it is called adbhuta-bhakti-rasa."





Vīra-bhakti-rasa is described (*Bhakti-rasāmṛta-sindhu* 4.3.1):



saivotsāha-ratiḥ sthāyī

vibhāvādyair nijocitaḥ

ānīyamānā svādyatvaṁ

vīra-bhakti-raso bhavet

yuddha-dāna-dayā-dharmaiś

caturdhā-vīra ucyate



"When attachment to Kṛṣṇa mixes with the bellicose tendency, the charitable tendency or the merciful tendency in the heart of the devotee, such devotion is called vīra-bhakti-rasa."





Karuṇa-bhakti-rasa is described as follows (*Bhakti-rasāmṛta-sindhu* 4.4.1):



ātmocitair vibhāvādyair

nītā puṣṭiṁ satāṁ hṛdi

bhavec choka-ratir bhakti-

raso hi karuṇābhidhaḥ



"When one's devotional attitude and attachment for Kṛṣṇa is mixed with lamentation, it is called karuṇa-bhakti-rasa."





Similarly, raudra-bhakti-rasa is described as follows (*Bhakti-rasāmṛta-sindhu* 4.5.1):



nītā krodha-ratiḥ puṣṭiṁ

vibhāvādyair nijocitaiḥ

hṛdi bhakta-janasyāsau

raudra-bhakti-raso bhavet



"When devotion is mixed with anger in the heart of the devotee, the taste is called raudra-bhakti-rasa."





Bhayānaka-bhakti-rasa is described as follows (*Bhakti-rasāmṛta-sindhu* 4.6.1):



vakṣyamāṇair vibhāvādyaiḥ

puṣṭiṁ bhaya-ratir gatā

bhayānakābhidho bhakti-

raso dhīrair udīryate



"When devotion is mixed with fear, it is called bhayānaka-bhakti-rasa."





Bībhatsa-bhakti-rasa is described as follows (*Bhakti-rasāmṛta-sindhu* 4.7.1):



puṣṭiṁ nija-vibhāvādyair

jugupsā-ratir āgatā

asau bhakti-raso dhīrair

bībhatsākhya itīryate



"When one's attachment for Kṛṣṇa develops in an abominable way, and the devotee enjoys it, that is called bībhatsa-bhakti-rasa."





In conclusion, when a pure devotee is situated in any of the five principal mellows (śānta, dāsya, sakhya, vātsalya and madhura), and the mellow is mixed with the seven indirect bhakti-rasas (hāsya, adbhuta, vīra, karuṇa, raudra, bhayānaka and bībhatsa), the indirect mellows become prominent.





TEXT 188





pañca-rasa 'sthāyī' vyāpī rahe bhakta-mane



sapta gauṇa 'āgantuka' pāiye kāraṇe



SYNONYMS



*pañca*-rasa-five direct transcendental mellows; *sthāyī*-permanently existing; *vyāpī*-expanded; *rahe*-remain situated; *bhakta-mane*-in the heart of a devotee; *sapta gauṇa*-seven indirect mellows; *āgantuka*-accidental; *pāiye*-appearing; *kāraṇe*-under certain conditions.



TRANSLATION



"The five direct transcendental mellows of devotional service are permanently situated in the heart of the devotee, whereas the seven indirect emotions appear suddenly under certain conditions and appear more powerful.





TEXT 189





śānta-bhakta--nava-yogendra, sanakādi āra



dāsya-bhāva-bhakta--sarvatra sevaka apāra



SYNONYMS



*śānta-bhakta*-the neutral devotees; *nava*-nine; *yogendra*-saintly persons; *sanaka-ādi āra*-and the four Kumāras, headed by Sanaka; *dāsya*-bhāva-bhakta-devotees in dāsya-rasa; *sarvatra sevaka apāra*-similar innumerable servants everywhere.



TRANSLATION



"Examples of śānta-bhaktas are the nine Yogendras and the four Kumāras. Examples of devotees in dāsya-bhakti are innumerable, for such devotees exist everywhere.



PURPORT



The nine Yogendras are Kavi, Havi, Antarīkṣa, Prabuddha, Pippalāyana, Āvirhotra, Draviḍa (Drumila), Camasa and Karabhājana. The four Kumāras are Sanaka, Sanandana, Sanat-kumāra and Sanātana. The servant devotees in Gokula are Raktaka, Citraka, Patraka and so on. In Dvārakā there are servants like Dāruka, and in the Lord's pastimes in the material world there are servants like Hanumān.





TEXT 190





sakhya-bhakta--śrīdāmādi, pure bhīmārjuna



vātsalya-bhakta--mātā pitā, yata guru-jana



SYNONYMS



*sakhya*-bhakta-devotees in fraternity; *śrīdāmā-ādi*-of Śrīdāmā and others; *pure*-in Dvārakā; *bhīma*-arjuna-Bhīma and Arjuna; *vātsalya*-bhakta-devotees in parental love; *mātā pitā*-the mother and father; *yata guru-jana*-all other similarly superior persons.



TRANSLATION



"In Vṛndāvana, examples of devotees in fraternity are Śrīdāmā and Sudāmā; in Dvārakā the Lord's friends are Bhīma and Arjuna; in Vṛndāvana the devotees in parental love are mother Yaśodā and father Nanda Mahārāja, and in Dvārakā the Lord's parents are Vasudeva and Devakī. There are also other superior persons who are devotees in parental love.





TEXT 191





madhura-rase bhakta-mukhya--vraje gopī-gaṇa



mahiṣī-gaṇa, lakṣmī-gaṇa, asaṅkhya gaṇana



SYNONYMS



*madhura-rase*-in the mellow of conjugal love; *bhakta-mukhya*-the chief devotees; *vraje*-in Vṛndāvana; *gopī-gaṇa*-the gopīs; *mahiṣī-gaṇa*-the queens in Dvārakā; *lakṣmī-gaṇa*-the goddesses of fortune in Vaikuṇṭha; *asaṅkhya gaṇana*-of innumerable reckoning.



TRANSLATION



"The chief devotees in conjugal love are the gopīs in Vṛndāvana, the queens in Dvārakā and the goddesses of fortune in Vaikuṇṭha. These devotees are innumerable.





TEXT 192





punaḥ kṛṣṇa-rati haya duita prakāra



aiśvarya-jñāna-miśrā, kevalā-bheda āra



SYNONYMS



*punaḥ*-again; *kṛṣṇa*-rati-attachment for Kṛṣṇa; *haya*-becomes; *duita*-twofold; *prakāra*-varieties; *aiśvarya*-jñāna-miśrā-knowledge of Kṛṣṇa mixed with a reverential attitude; *kevalā*-pure attachment; *bheda*-division; *āra*-other.



TRANSLATION



"Attachment for Kṛṣṇa is divided into two categories. One is attachment with awe and reverence, and the other is pure attachment without reverence.





TEXT 193





gokule 'kevalā' rati--aiśvarya-jñāna-hīna



purī-dvaye, vaikuṇṭhādye--aiśvarya-pravīṇa



SYNONYMS



*gokule*-in Gokula Vṛndāvana; *kevalā rati*-flawless attachment; *aiśvarya*-jñāna-hīna-without reverential considerations; *purī-dvaye*-in two purīs, namely Mathurā Purī and Dvārakā Purī; *vaikuṇṭha-ādye*-in the Vaikuṇṭha planets; *aiśvarya*-pravīṇa-prominence of awe and reverence.



TRANSLATION



"Pure attachment without reverence is found in Goloka Vṛndāvana. Attachment in which awe and reverence are prominent is found in the two cities Mathurā and Dvārakā and in Vaikuṇṭha.





TEXT 194





aiśvarya-jñāna-prādhānye saṅkucita prīti



dekhiyā nā māne aiśvarya--kevalāra rīti



SYNONYMS



*aiśvarya-jñāna-prādhānye*-in the predominance of awe and veneration; *saṅkucita*-crippled; *prīti*-love; *dekhiyā*-seeing; *nā māne*-does not care; *aiśvarya*-opulence; *kevalāra rīti*-that is the symptom of pure devotional service.



TRANSLATION



"When opulence is very prominent, love of Godhead is somewhat crippled. According to kevalā devotion, however, even though the devotee sees the unlimited potency of Kṛṣṇa, he considers himself equal with Him.





TEXT 195





śānta-dāsya-rase aiśvarya kāhāṅ uddīpana



vātsalya-sakhya-madhure ta' kare saṅkocana



SYNONYMS



*śānta-dāsya-rase*-in the transcendental mellows of neutrality and servitude; *aiśvarya*-opulence; *kāhāṅ*-somewhere; *uddīpana*-manifested; *vātsalya-sakhya-madhure*-in fraternal love, paternity and conjugal love; *ta'*-certainly; *kare*-does; *saṅkocana*-minimizing.



TRANSLATION



"On the transcendental platform of neutrality and service, sometimes the opulence of the Lord is prominent. However, in the transcendental mellows of fraternal, paternal and conjugal love, the opulence is minimized.





TEXT 196





vasudeva-devakīra kṛṣṇa caraṇa vandila



aiśvarya-jñāne duṅhāra mane bhaya haila



SYNONYMS



*vasudeva-devakīra*-of Vasudeva and Devakī; *kṛṣṇa*-Lord Kṛṣṇa; *caraṇa*-to the lotus feet; *vandila*-offered prayers; *aiśvarya*-jñāne-because of knowledge of the opulence; *duṅhāra*-of both of them; *mane*-in the minds; *bhaya haila*-there was fear.



TRANSLATION



"When Kṛṣṇa offered prayers at the lotus feet of His mother and father, Vasudeva and Devakī, they both felt awe, reverence and fear due to knowledge of His opulences.





TEXT 197





devakī vasudevaś ca



vijñāya jagad-īśvarau



kṛta-saṁvandanau putrau



sasvajāte na śaṅkitau



SYNONYMS



*devakī*-Devakī; *vasudevaḥ*-Vasudeva; *ca*-and; *vijñāya*-understanding; *jagat-īśvarau*-the two Lords of the universe; *kṛta-saṁvandanau*-having paid obeisances; *putrau*-the two sons Kṛṣṇa and Balarāma; *sasvajāte*-embraced; *na*-not; *śaṅkitau*-being frightened.



TRANSLATION



" 'When Devakī and Vasudeva understood that their two sons Kṛṣṇa and Balarāma, who had paid obeisances to them, were the Supreme Personality of Godhead, they became fearful and did not embrace Them.'



PURPORT



This verse quoted from *Śrīmad-Bhāgavatam* (10.44.51) refers to the killing of Kaṁsa by Kṛṣṇa and Balarāma. Vasudeva and Devakī saw their son kill the powerful demon Kaṁsa, and after this they were immediately released from their shackles. Balarāma and Kṛṣṇa then offered respects to Devakī and Vasudeva. Both father and mother wanted to embrace their sons, but they understood that Kṛṣṇa and Balarāma were the Supreme Personality of Godhead, and they therefore hesitated to embrace Them. Their parental love for Kṛṣṇa and Balarāma was therefore hampered and decreased by awe and reverence.





TEXT 198





kṛṣṇera viśva-rūpa dekhi' arjunera haila bhaya



sakhya-bhāve dhārṣṭya kṣamāpaya kariyā vinaya



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *viśva-rūpa*-the universal form; *dekhi'*-seeing; *arjunera*-of Arjuna; *haila bhaya*-there was fear; *sakhya*-bhāve-as a friend; *dhārṣṭya*-impudence; *kṣamāpaya*-begs pardon for; *kariyā*-showing; *vinaya*-submission.



TRANSLATION



"When Kṛṣṇa manifested His universal form, Arjuna became reverent and fearful, and he begged forgiveness for his past impudence toward Kṛṣṇa as a friend.





TEXTS 199-200





sakheti matvā prasabhaṁ yad uktaṁ



he kṛṣṇa he yādava he sakheti



ajānatā mahimānaṁ tavedaṁ



mayā pramādāt praṇayena vāpi



yac cāvahāsārtham asat-kṛto 'si



vihāra-śayyāsana-bhojaneṣu



eko 'thavāpy acyuta tat-samakṣaṁ



tat kṣāmaye tvām aham aprameyam



SYNONYMS



*sakhā*-friend; *iti*-thus; *matvā*-thinking; *prasabham*-forcibly; *yat*-that which; *uktam*-was said; *he kṛṣṇa*-O Kṛṣṇa; *he yādava*-O descendant of Yadu; *he sakhā*-O my dear friend; *iti*-thus; *ajānatā*-without knowing; *mahimānam*-greatness; *tava*-Your; *idam*-this; *mayā*-by me; *pramādāt*-out of ignorance; *praṇayena*-out of affection; *vā*-or; *api*-certainly; *yat*-whatever; *ca*-and; *avahāsa-artham*-for the matter of joking; *asat*-kṛtaḥ-insulted; *asi*-You are; *vihāra*-while enjoying; *śayyā-āsana*-sitting or lying on the bed; *bhojaneṣu*-while eating together; *ekaḥ*-alone; *athavā*-or; *api*-certainly; *acyuta*-O my dear Kṛṣṇa; *tat-samakṣam*-in the presence of others; *tat*-all those; *kṣāmaye*-ask pardon; *tvām*-unto You; *aham*-I; *aprameyam*-who are unlimited.



TRANSLATION



" 'I have in the past addressed You as "O Kṛṣṇa," "O Yādava," "O my friend" without knowing Your glories. Please forgive whatever I have done in madness or in love. I have dishonored You many times while we were relaxing, lying on the same bed or eating together, sometimes alone and sometimes in front of many friends. Please excuse me for all my offenses.'



PURPORT



This is a quotation from *Bhagavad-gītā* (11.41-42). In this verse, Arjuna is addressing Kṛṣṇa, who was exhibiting His universal form on the Battlefield of Kurukṣetra.





TEXT 201





kṛṣṇa yadi rukmiṇīre kailā parihāsa



'kṛṣṇa chāḍibena'--jāni' rukmiṇīra haila trāsa



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *yadi*-although; *rukmiṇīre*-unto Rukmiṇī, the first queen; *kailā*-did; *parihāsa*-joking; *kṛṣṇa*-Lord Kṛṣṇa; *chāḍibena*-will give me up; *jāni'*-thinking; *rukmiṇīra*-of Rukmiṇī; *haila*-there was; *trāsa*-shock.



TRANSLATION



"Although Kṛṣṇa was joking with Queen Rukmiṇī, she was thinking that He was going to give up her company, and she was therefore shocked.





TEXT 202





tasyāḥ suduḥkha-bhaya-śoka-vinaṣṭa-buddher



hastāc chlathad-valayato vyajanaṁ papāta



dehaś ca viklava-dhiyaḥ sahasaiva muhyan



rambheva vāta-vihatā pravikīrya keśān



SYNONYMS



*tasyāḥ*-of her; *su*-duḥkha-bhaya-due to great distress and fear; *śoka*-and lamentation; *vinaṣṭa*-lost; *buddheḥ*-whose intelligence; *hastāt*-from the hand; *ślathat*-being loose; *valayataḥ*-bangles; *vyajanam*-the fan; *papāta*-fell down; *dehaḥ*-body; *ca*-also; *viklava*-paralyzed by fear; *dhiyaḥ*-whose understanding; *sahasā eva*-suddenly; *muhyan*-fainting; *rambhā iva*-like a banana tree; *vāta*-vihatā-dashed by a high wind; *pravikīrya*-scattering; *keśān*-the hair.



TRANSLATION



" 'While Kṛṣṇa was joking with Rukmiṇī in Dvārakā, she was full of distress, fear and lamentation. She had also lost her intelligence. She dropped her hand bangles and the fan she was using to fan the Lord. Her hair became disarrayed, and she fainted and fell suddenly, appearing like a banana tree knocked down by high winds.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.60.24) refers to Kṛṣṇa's speaking to Rukmiṇī in His bedroom. Just to test her sincerity, He began to joke with her, presenting Himself as poor, incapable and unfit to be her lover. Not understanding that He was joking, Rukmiṇī took Him seriously and thought that He wanted to leave her company. This misunderstanding made her very unhappy, and her whole body was affected. Her fan and bangles fell to the floor, and she also fell down like a banana tree knocked down by high winds.





TEXT 203





'kevalā'ra śuddha-prema 'aiśvarya' nā jāne



aiśvarya dekhileo nija-sambandha se māne



SYNONYMS



*kevalāra*-of unmixed attraction for Kṛṣṇa; *śuddha*-prema-unalloyed love; *aiśvarya*-opulence; *nā jāne*-does not know; *aiśvarya*-opulence; *dekhileo*-in spite of experiencing; *nija*-sambandha-one's own relationship with Kṛṣṇa; *se māne*-he takes very seriously.



TRANSLATION



"In the stage of kevalā [unalloyed devotion] a devotee does not consider the unlimited opulence of Kṛṣṇa, even though he experiences it. He takes seriously only his own relationship with Kṛṣṇa.



PURPORT



When a devotee reaches the stage of pure unalloyed devotion, especially in friendship with Kṛṣṇa, he forgets the Lord's opulences, although he sees them, and he considers himself equal to Kṛṣṇa. There is no question of actually comparing oneself to Kṛṣṇa, but because the devotee is so advanced in Kṛṣṇa consciousness, he is able to behave with Kṛṣṇa as he would with an ordinary man.





TEXT 204





trayyā copaniṣadbhiś ca



sāṅkhya-yogaiś ca sātvataiḥ



upagīyamāna-māhātmyaṁ



hariṁ sā 'manyatātmajam



SYNONYMS



*trayyā*-by followers of three Vedas who perform great sacrifices (like the demigod Indra); *ca*-also; *upaniṣadbhiḥ*-by the followers of the Upaniṣads, the most exalted portion of Vedic knowledge (as Brahman); *ca*-also; *sāṅkhya*-by the philosophers who analytically study the universe (as the puruṣa); *yogaiḥ*-by mystic yogīs (as the Paramātmā situated everywhere); *ca*-and; *sātvataiḥ*-by devotees who follow the method of worship mentioned in the Pañcarātra and other Vedic literature (as Bhagavān); *upagīyamāna*-being sung; *māhātmyam*-whose glories; *harim*-unto the Supreme Personality of Godhead; *sā*-she (mother Yaśodā); *amanyata*-considered; *ātma*-jam-as her own son, born of her body.



TRANSLATION



" 'When mother Yaśodā saw all the universes within Kṛṣṇa's mouth, she was astonished for the time being. The Lord is worshiped like Indra and other demigods by the followers of the three *Vedas*, who offer Him sacrifices. He is worshiped as impersonal Brahman by saintly persons who understand His greatness through studying the *Upaniṣads*, as the puruṣa by great philosophers who analytically study the universe, as the all-pervading Supersoul by great yogīs, and as the Supreme Personality of Godhead by devotees. Nevertheless, mother Yaśodā considered the Lord her own son.'



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (10.8.45). Those who are spiritually advanced forget Kṛṣṇa's opulence by the mercy of yogamāyā. For instance, mother Yaśodā considered Kṛṣṇa an ordinary child.





TEXT 205





taṁ matvātmajam avyaktaṁ



martya-liṅgam adhokṣajam



gopikolūkhale dāmnā



babandha prākṛtaṁ yathā



SYNONYMS



*tam*-Him (Kṛṣṇa); *matvā*-considering; *ātmajam*-own son; *avyaktam*-unmanifested; *martya*-liṅgam-manifested as if perishable; *adhokṣajam*-beyond the perception of the senses; *gopikā*-mother Yaśodā; *ulūkhale*-to the mortar; *dāmnā*-with rope; *babandha*-bound; *prākṛtam*-an ordinary child; *yathā*-like.



TRANSLATION



" 'Although Kṛṣṇa is beyond sense perception and is unmanifest to human beings, he takes up the guise of a human being with a material body. Thus mother Yaśodā thought Him to be her son, and she bound Lord Kṛṣṇa with rope to a wooden mortar, as if He were an ordinary child.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.9.14) is in reference to Lord Kṛṣṇa's exhibiting Himself like an ordinary child before mother Yaśodā. He was playing like a naughty boy stealing butter and breaking butter pots. Mother Yaśodā became disturbed and wanted to bind the Lord to a mortar used for pounding spices. In other words, she considered the Supreme Personality of Godhead an ordinary child.





TEXT 206





uvāha kṛṣṇo bhagavān



śrīdāmānaṁ parājitaḥ



vṛṣabhaṁ bhadrasenas tu



pralambo rohiṇī-sutam



SYNONYMS



*uvāha*-carried; *kṛṣṇaḥ*-Lord Kṛṣṇa; *bhagavān*-the Supreme Personality of Godhead; śrīdāmānam-Śrīdāmā; *parājitaḥ*-being defeated; *vṛṣabham*-Vṛṣabha; *bhadrasenaḥ*-Bhadrasena; *tu*-and; *pralambaḥ*-Pralamba; *rohiṇī*-sutam-Balarāma.



TRANSLATION



" 'When Kṛṣṇa was defeated by Śrīdāmā, He had to carry him on His shoulders. Similarly, Bhadrasena carried Vṛṣabha, and Pralamba carried Balarāma, the son of Rohiṇī.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.18.24). When all the cowherd boys were playing in the forest of Vṛndāvana, the demon Pralambāsura appeared to kidnap Kṛṣṇa and Balarāma. The asura appeared disguised in the form of a cowherd boy, but Kṛṣṇa could understand his trick. Kṛṣṇa therefore divided all the cowherd boys into two parties. One party belonged to Balarāma, and the other party belonged to Kṛṣṇa Himself. Ultimately Kṛṣṇa was defeated in this play, and according to the wager, the defeated party had to carry the victorious party on their shoulders. Kṛṣṇa had to carry Śrīdāmā on His shoulders, and Bhadrasena had to carry Vṛṣabha. The demon Pralambāsura had to carry Balarāma, and when Balarāma mounted his shoulders, the demon ran far away. Finally the demon began to expand his body to a gigantic size, and Balarāma understood that he intended to kill Him. Balarāma immediately struck the demon's head with His strong fist, and the demon fell down dead as if he were a snake whose head had been smashed.





TEXTS 207-209





sā ca mene tadātmānaṁ



variṣṭhāṁ sarva-yoṣitām



hitvā gopīḥ kāmayānā



mām asau bhajate priyaḥ



tato gatvā vanoddeśaṁ



dṛptā keśavam abravīt



na pāraye 'haṁ calituṁ



naya māṁ yatra te manaḥ



evam uktaḥ priyām āha



skandham āruhyatām iti



tataś cāntardadhe kṛṣṇaḥ



sā vadhūr anvatapyata



SYNONYMS



sā-Śrīmatī Rādhārāṇī; *ca*-also; *mene*-considered; *tadā*-at that time; *ātmānam*-Herself; *variṣṭhām*-the most glorious; *sarva*-yoṣitām-among all the gopīs; *hitvā*-giving up; *gopīḥ*-all the other gopīs; *kāmayānāḥ*-who were desiring the company of Kṛṣṇa; *mām*-Me; *asau*-that Śrī Kṛṣṇa; *bhajate*-worships; *priyaḥ*-the most dear; *tataḥ*-thereafter; *gatvā*-going; *vana-uddeśam*-to the deep forest; *dṛptā*-being very proud; *keśavam*-unto Kṛṣṇa; *abravīt*-said; *na pāraye*-am unable; *aham*-I; *calitum*-to walk; *naya*-just carry; *mām*-Me; *yatra*-wherever; *te*-Your; *manaḥ*-mind; *evam uktaḥ*-thus being ordered by Śrīmatī Rādhārāṇī; *priyām*-to this most dear gopī; *āha*-said; *skandham*-My shoulders; *āruhyatām*-please get on; *iti*-thus; *tataḥ*-thereafter; *ca*-also; *antardadhe*-disappeared; *kṛṣṇaḥ*-Lord Kṛṣṇa; sā-Śrīmatī Rādhārāṇī; *vadhūḥ*-the gopī; *anvatapyata*-began to lament.



TRANSLATION



" ' "My dearmost Kṛṣṇa, You are worshiping Me and giving up the company of all the other gopīs who wanted to enjoy themselves with You." Thinking like this, Śrīmatī Rādhārāṇī considered Herself Kṛṣṇa's most beloved gopī. She had become proud and had left the rāsa-līlā with Kṛṣṇa. In the deep forest She said, "My dear Kṛṣṇa, I cannot walk any more. You can take Me wherever You like." When Śrīmatī Rādhārāṇī petitioned Kṛṣṇa in this way, Kṛṣṇa said, "Just get up upon My shoulders." As soon as Śrīmatī Rādhārāṇī began to do so, He disappeared. Śrīmatī Rādhārāṇī then began to grieve over Her request and Kṛṣṇa's disappearance.'



PURPORT



These three verses are quoted from *Śrīmad-Bhāgavatam* (10.30.36-38).





TEXT 210





pati-sutānvaya-bhrātṛ-bāndhavān



ativilaṅghya te 'nty acyutāgatāḥ



gatividas tavodgīta-mohitāḥ



kitava yoṣitaḥ kas tyajen niśi



SYNONYMS



*pati*-husbands; *suta*-sons; *anvaya*-family; *bhrātṛ*-brothers; *bāndhavān*-friends; *ativilaṅghya*-without caring for; *te*-Your; *anti*-dear shelter; *acyuta*-O infallible one; *āgatāḥ*-have come; *gati-vidaḥ*-who know everything of our activities; *tava*-of You; *udgīta*-by the singing flute; *mohitāḥ*-being attracted; *kitava*-O great cheater; *yoṣitaḥ*-beautiful women; *kaḥ*-who; *tyajet*-would give up; *niśi*-in the dead of night.



TRANSLATION



" 'Dear Kṛṣṇa, neglecting the order of our husbands and sons, family, brothers and friends and leaving their company, we gopīs have come to You. You know everything about our desires. We have only come because we are attracted by Your supremely musical flute. However, You are a great cheater. Who else would give up the company of young girls like us in the dead of night?'



PURPORT



This verse, quoted from *Śrīmad-Bhāgavatam* (10.31.16), describes how the gopīs exposed themselves for Kṛṣṇa's enjoyment in the dead of night. The gopīs approached Kṛṣṇa to enjoy themselves with Him in the rāsa dance. Kṛṣṇa knew this very well, but He was superficially trying to avoid them. He is therefore addressed by the gopīs as kitava, a great cheater, because He first attracted them to come dance with Him, and yet when they actually came, neglecting the orders of their friends and relatives, He tried to avoid them by giving them good instructions. These cunning instructions were too much for the gopīs to tolerate; they therefore had a right to address Kṛṣṇa as kitava, a great cheater. They were all young girls, and they had come to Him to be enjoyed. How could He avoid them? The gopīs therefore expressed great disappointment in this verse. They came voluntarily, but Kṛṣṇa was so cunning that He wanted to avoid their company. The gopīs' lamentation was certainly very appropriate, and in this way Kṛṣṇa tested their sincerity.





TEXT 211





śānta-rase--'svarūpa-buddhye kṛṣṇaika-niṣṭhatā'



"śamo man-niṣṭhatā buddheḥ" iti śrī-mukha-gāthā



SYNONYMS



*śānta*-rase-on the stage of śānta-rasa, or neutrality; *svarūpa-buddhye*-by self-realization; *kṛṣṇa*-eka-niṣṭhatā-fully devoted to the lotus feet of Kṛṣṇa; *śamaḥ*-equilibrium; *mat*-to Me; *niṣṭhatā*-the quality of attachment; *buddheḥ*-of the mind; *iti*-thus; *śrī*-mukha-from the mouth of the Supreme Lord; *gāthā*-a verse.



TRANSLATION



"When one is fully attached to Kṛṣṇa's lotus feet, one attains the śamatā stage. The word śamatā is derived from the word śama; therefore śānta-rasa, the position of neutrality, means being fully attached to the lotus feet of Kṛṣṇa. This is the verdict from the mouth of the Supreme Personality of Godhead Himself. This state is called self-realization.



PURPORT



The word śama is explained by the Supreme Personality of Godhead in the following verse.





TEXT 212





śamo man-niṣṭhatā buddher



iti śrī-bhagavad-vacaḥ



tan-niṣṭhā durghaṭā buddher



etāṁ śānta-ratiṁ vinā



SYNONYMS



*śamaḥ*-equality or neutrality; *mat-niṣṭhatā*-being fixed in My lotus feet; *buddheḥ*-of the intelligence; *iti*-thus; *śrī*-bhagavat-vacaḥ-words of the Supreme Personality of Godhead; *tat*-niṣṭhā-attachment or attraction for Him; *durghaṭā*-very difficult to achieve; *buddheḥ*-of intelligence; *etām*-thus; *śānta*-ratim-attachment on the platform of śānta-rasa; *vinā*-without.



TRANSLATION



"These are the words of the Supreme Personality of Godhead: 'When one's intelligence is fully attached to My lotus feet but one does not render practical service, one has attained the stage called śānta-rati, or śama. Without śānta-rati, attachment to Kṛṣṇa is very difficult to achieve.'



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (3.1.47).





TEXT 213





śamo man-niṣṭhatā buddher



dama indriya-saṁyamaḥ



titikṣā duḥkha-sammarṣo



jihvopastha-jayo dhṛtiḥ



SYNONYMS



*śamaḥ*-neutrality; *mat*-niṣṭhatā-attachment for Me; *buddheḥ*-of intelligence; *damaḥ*-self-control; *indriya*-saṁyamaḥ-controlling the activities of the senses; *titikṣā*-tolerance; *duḥkha*-of unhappiness; *sammarṣaḥ*-endurance; *jihvā*-tongue; *upastha*-and the urge of the genitals; *jayaḥ*-conquering; *dhṛtiḥ*-control.



TRANSLATION



" 'The word śama or śānta-rasa indicates that one is attached to the lotus feet of Kṛṣṇa. Dama means controlling the senses and not being deviated from the Lord's service. Endurance of unhappiness is titikṣā, and dhṛti means controlling the tongue and the genitals.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (11.19.36). The conditioned soul under the clutches of māyā, the material energy, is very much agitated by the urges of the tongue and the genitals. Control of the urges of the tongue, the belly and the genitals (which are situated in a straight line) is called dhṛti. Śrīla Bhaktivinoda Ṭhākura says, tāra madhye jihvā ati, lobhamaya sudurmati. Among the senses, the tongue is the most formidable enemy of the conditioned soul. Urged by the tongue, one commits many sinful activities. Although Kṛṣṇa has given human beings nice food, people still commit sins by killing poor animals for the satisfaction of the tongue. Not being able to control the tongue, the conditioned soul eats more than he needs. Of course, everyone must eat to keep the body fit for the Lord's service, but when one cannot control the senses, he falls victim to the dictations of the tongue and the belly. Naturally, genital agitation follows, and one seeks illicit sex. However, if one is fixed at the lotus feet of Kṛṣṇa, he can control the tongue. Bhaktivinoda Ṭhākura further states, kṛṣṇa baḍa dayāmaya, karibāre jihvā jaya, sva-prasāda-anna dilā bhāi: in order to conquer the tongue, Kṛṣṇa has been very merciful and has given us nice food that has been offered to Him. When a person is attached to Kṛṣṇa's lotus feet, he does not eat anything not offered to Kṛṣṇa. Sei annāmṛta khāo, rādhā-kṛṣṇa-guṇa gāo, preme ḍāka caitanya-nitāi. Since a devotee only eats prasāda, he conquers the dictations of the tongue, belly and genitals. One can control the dictates of the senses when situated in the position of śānta-rasa. Then one's advancement in Kṛṣṇa consciousness is assured.





TEXT 214





kṛṣṇa vinā tṛṣṇā-tyāga--tāra kārya māni



ataeva 'śānta' kṛṣṇa-bhakta eka jāni



SYNONYMS



*kṛṣṇa vinā*-without Kṛṣṇa; *tṛṣṇā*-tyāga-giving up all desires; *tāra*-of śānta-rasa; *kārya*-the business; *māni*-I accept; *ataeva*-therefore; *śānta*-the position of equilibrium; *kṛṣṇa-bhakta*-a devotee of Kṛṣṇa; *eka*-only; *jāni*-I know.



TRANSLATION



"Giving up all desires not connected with Kṛṣṇa is the business of one who is in the śānta-rasa. Only a devotee of Kṛṣṇa can be situated on that platform. He is thus called a śānta-rasa-bhakta.



PURPORT



In this position, one is freed from all material enjoyment. When one is not agitated or disturbed, he can immediately realize his relationship with Kṛṣṇa. A śānta-rasa devotee is therefore always fixed in realization. This instruction was given by the Lord Himself to Uddhava. The beginning of pure devotional service is called anyābhilāṣitā-śūnya. When one is situated on the platform of neutrality, he is freed from the material platform and fully situated in spiritual life. The word dama used in verse 213 means indriya-saṁyama-curbing one's senses. The word dama can also mean curbing one's enemies. A king has to take steps to curb the criminal activities of his citizens. Great rājarṣis, devotee kings, used to control undesirable elements in their states, and this also may be called dama. However, dama here refers to the conditioned soul who must control his senses. Real dama means controlling the undesirable activities of the senses.





TEXT 215





svarga, mokṣa kṛṣṇa-bhakta 'naraka' kari' māne



kṛṣṇa-niṣṭhā, tṛṣṇā-tyāga--śāntera 'dui' guṇe



SYNONYMS



*svarga*-the heavenly kingdom; *mokṣa*-liberation from material bondage; *kṛṣṇa-bhakta*-a devotee of Lord Kṛṣṇa; *naraka kari' māne*-considers as good as hell; *kṛṣṇa-niṣṭhā*-being fixed at the lotus feet of Kṛṣṇa; *tṛṣṇa*-tyāga-giving up all material desires; *śāntera*-of one on the neutrality platform; *dui guṇe*-two transcendental qualities.



TRANSLATION



"When a devotee is situated on the platform of śānta-rasa, he desires neither elevation to the heavenly planets nor liberation. These are the results of karma and jñāna, and the devotee considers them no better than hell. A person situated on the śānta-rasa platform manifests the two transcendental qualities of detachment from all material desire and full attachment to Kṛṣṇa.





TEXT 216





nārāyaṇa-parāḥ sarve



na kutaścana bibhyati



svargāpavarga-narakeṣv



api tulyārtha-darśinaḥ



SYNONYMS



*nārāyaṇa*-parāḥ-persons who are attached to the Supreme Personality of Godhead; *sarve*-all; *na*-not; *kutaścana*-from any quarter; *bibhyati*-are afraid; *svarga*-in heavenly planets; *apavarga*-in liberation; *narakeṣu*-or in hell; *api*-although; *tulya*-artha-results as equal; *darśinaḥ*-who see.



TRANSLATION



" 'A person who is devoted to the Supreme Personality of Godhead, Nārāyaṇa, is not afraid of anything. Elevation to the heavenly kingdom, condemnation to hell and liberation from material bondage all appear the same to a devotee.'



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (6.17.28). Elevation to the heavenly planets, liberation from material bondage, and condemnation to hell are all equal to the devotee. The devotee's only desire is to be attached to the lotus feet of Kṛṣṇa and to engage in His transcendental loving service.





TEXT 217





ei dui guṇa vyāpe saba bhakta-jane



ākāśera 'śabda'-guṇa yena bhūta-gaṇe



SYNONYMS



*ei dui*-these two; *guṇa*-transcendental qualities; *vyāpe*-expand; *saba bhakta-jane*-in the lives of all devotees; *ākāśera*-of the sky; *śabda-guṇa*-the quality of sound; *yena*-like; *bhūta*-gaṇe-other material elements.



TRANSLATION



"These two qualities of the śānta stage spread through the lives of all devotees. They are like the quality of sound in the sky. Sound vibration is found in all material elements.



PURPORT



The qualities of śānta-rasa are present in all kinds of devotees, whether they are in the dāsya-rasa, sakhya-rasa, vātsalya-rasa or madhura-rasa. The example of sound is given herein. Sound not only exists in the sky, or ether, but it is also present in air, fire, water and earth. This is a scientific explanation of devotional service. just as sound is present in all material elements, śānta-rasa is present in all devotees, whether they are on the platform of dāsya-rasa, sakhya-rasa, vātsalya-rasa or madhura-rasa.





TEXT 218





śāntera svabhāva--kṛṣṇe mamatā-gandha-hīna



'paraṁ-brahma'-'paramātmā'-jñāna pravīṇa



SYNONYMS



*śāntera sva-bhāva*-the characteristic of śānta-rasa; *kṛṣṇe*-in Kṛṣṇa; *mamatā-gandha-hīna*-not even the smallest quantity of intimacy; *param*-brahma-impersonal Brahman; *paramātmā*-the localized situation of the Lord; *jñāna*-knowledge; *pravīṇa*-prominence.



TRANSLATION



"It is the nature of śānta-rasa that not even the smallest intimacy exists. Rather, knowledge of impersonal Brahman and localized Paramātmā is prominent.



PURPORT



Because of an impersonal impression of the Supreme Personality of Godhead, a devotee in the śānta-rasa relationship worships the impersonal Brahman or localized aspect of the Absolute Truth (Paramātmā). He does not develop a personal relationship with the Supreme Personality of Godhead, Śrī Kṛṣṇa.





TEXT 219





kevala 'svarūpa-jñāna' haya śānta-rase



'pūrṇaiśvarya-prabhu-jñāna' adhika haya dāsye



SYNONYMS



*kevala*-only; *svarūpa*-jñāna-knowledge of the constitutional position of one's self; *haya*-there is; *śānta-rase*-in the mellow of neutrality; *pūrṇa*-aiśvarya-prabhu-jñāna-knowledge of the full opulences of the Supreme Personality of Godhead; *adhika*-greater; *haya*-becomes; *dāsye*-in the transcendental mellow of servitude.



TRANSLATION



"On the platform of śānta-rasa, one only realizes his constitutional position. However, when one is raised to the platform of dāsya-rasa, he better understands the full opulence of the Supreme Personality of Godhead.





TEXT 220





īśvara-jñāna, sambhrama-gaurava pracura



'sevā' kari' kṛṣṇe sukha dena nirantara



SYNONYMS



*īśvara*-jñāna-knowledge of the supreme controller; *sambhrama*-gaurava-awe and veneration; *pracura*-abundant; *sevā*-service; *kari'*-performing; *kṛṣṇe*-unto Lord Kṛṣṇa; *sukha*-happiness; *dena*-gives; *nirantara*-constantly.



TRANSLATION



"On the dāsya-rasa platform, knowledge of the Supreme Personality of Godhead is revealed with awe and veneration. By rendering service unto Lord Kṛṣṇa, the devotee in dāsya-rasa gives constant happiness to the Lord.





TEXT 221





śāntera guṇa dāsye āche, adhika--'sevana'



ataeva dāsya-rasera ei 'dui' guṇa



SYNONYMS



*śāntera*-of the platform of śānta-rasa; *guṇa*-the qualities; *dāsye*-on the platform of servitude; *āche*-are; *adhika*-additional; *sevana*-serving; *ataeva*-therefore; *dāsya-rasera*-of the platform of dāsya-rasa; *ei dui guṇa*-these two qualities (namely śānta and dāsya).



TRANSLATION



"The qualities of śānta-rasa are also present in dāsya-rasa, but service is added. Thus the dāsya-rasa platform contains the qualities of both śānta-rasa and dāsya-rasa.





TEXT 222





śāntera guṇa, dāsyera sevana--sakhye dui haya



dāsyera 'sambhrama-gaurava'-sevā, sakhye 'viśvāsa'-maya



SYNONYMS



*śāntera guṇa*-qualities of śānta-rasa; *dāsyera sevana*-the service of the dāsya-rasa; *sakhye*-on the platform of fraternity; *dui*-two qualities; *haya*-there are; *dāsyera*-of the dāsya platform; *sambhrama*-gaurava-with awe and veneration; *sevā*-service; *sakhye*-on the platform of fraternity; *viśvāsa*-maya-spread with confidence.



TRANSLATION



"The qualities of śānta-rasa and the service of dāsya-rasa are both present on the platform of sakhya-rasa. On the platform of fraternity, the qualities of dāsya-rasa are mixed with the confidence of fraternity instead of awe and veneration.





TEXT 223





kāndhe caḍe, kāndhe caḍāya, kare krīḍā-raṇa



kṛṣṇe seve, kṛṣṇe karāya āpana-sevana!



SYNONYMS



*kāndhe*-on the shoulders; *caḍe*-gets up; *kāndhe caḍāya*-sometimes takes on his own shoulders; *kare*-performs; *krīḍā*-raṇa-mock fighting; *kṛṣṇe seve*-serves Kṛṣṇa; *kṛṣṇe*-from Kṛṣṇa; *karāya*-causes; *āpana*-sevana-his own service.



TRANSLATION



"On the sakhya-rasa platform, the devotee sometimes offers the Lord service and sometimes makes Kṛṣṇa serve him in exchange. In their mock fighting, the cowherd boys would sometimes climb on Kṛṣṇa's shoulders, and sometimes they would make Kṛṣṇa climb on their shoulders.





TEXT 224





viśrambha-pradhāna sakhya--gaurava-sambhrama-hīna



ataeva sakhya-rasera 'tina' guṇa--cihna



SYNONYMS



*viśrambha*-pradhāna sakhya-on the platform of fraternity, in which confidence is prominent; *gaurava*-sambhrama-awe and veneration; *hīna*-without; *ataeva*-therefore; *sakhya-rasera*-of the platform of fraternity; *tina guṇa*-three qualities, namely śānta, dāsya and sakhya; *cihna*-the symptom.



TRANSLATION



"Since the platform of fraternity is predominated by confidential service, awe and veneration are absent. Therefore sakhya-rasa is characterized by three qualities.





TEXT 225





'mamatā' adhika, kṛṣṇe ātma-sama jñāna



ataeva sakhya-rasera vaśa bhagavān



SYNONYMS



*mamatā*-intimacy; *adhika*-increase; *kṛṣṇe*-with Kṛṣṇa; *ātma-sama jñāna*-the notion of equality; *ataeva*-therefore; *sakhya-rasera*-by the mellow of fraternity; *vaśa*-subjected; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



"On the platform of sakhya-rasa, the Supreme Personality of Godhead is obliged to the devotees who are intimate with Kṛṣṇa and think themselves equal to Him.





TEXT 226





vātsalye śāntera guṇa, dāsyera sevana



sei sei sevanera ihāṅ nāma--'pālana'



SYNONYMS



*vātsalye*-on the platform of parental love; *śāntera guṇa*-the qualities of śānta-rasa; *dāsyera sevana*-the service of dāsya-rasa; *sei sei sevanera*-the service of śānta-rasa, dāsya-rasa and sakhya-rasa; *ihāṅ*-on this platform; *nāma*-named; *pālana*-maintenance.



TRANSLATION



"On the platform of parental love, the qualities of śānta-rasa, dāsya-rasa and sakhya-rasa are transformed into a form of service called maintenance.





TEXT 227





sakhyera guṇa--'asaṅkoca', 'agaurava' sāra



mamatādhikye tāḍana-bhartsana-vyavahāra



SYNONYMS



*sakhyera guṇa*-the quality of fraternity; *asaṅkoca*-without any formality; *agaurava*-without any veneration; *sāra*-the essence; *mamatā*-adhikye-on account of greater intimacy; *tāḍana*-of chastisement; *bhartsana*-of rebuking; *vyavahāra*-behavior.



TRANSLATION



"The essence of fraternal love is intimacy devoid of the formality and veneration found in the dāsya-rasa. Due to a greater sense of intimacy, the devotee functioning in paternal love chastises and rebukes the Lord in an ordinary way.





TEXT 228





āpanāre 'pālaka' jñāna, kṛṣṇe 'pālya'-jñāna



'cāri' guṇe vātsalya rasa--amṛta-samāna



SYNONYMS



*āpanāre*-unto himself; *pālaka jñāna*-the notion of a caretaker; *kṛṣṇe*-in Lord Kṛṣṇa; *pālya*-as object of protection; *jñāna*-notion; *cāri*-four; *guṇe*-in qualities; *vātsalya rasa*-the mellow of parental love; *amṛta*-samāna-like nectar.



TRANSLATION



"On the platform of paternal love, the devotee considers himself the Lord's maintainer. Thus the Lord is the object of maintenance, like a son, and therefore this mellow is full of the four qualities of śānta-rasa, dāsya-rasa, fraternity and parental love. This is more transcendental nectar.



PURPORT



In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura gives us a short summary of this complicated description of the different rasas. He states that by becoming firmly fixed in the Lord's service, one is devoid of all material desires. There are two transcendental qualities on the śānta-rasa platform. In all the material elements, sound vibration is found. Similarly, śānta-rasa is spread over all the other transcendental mellows, which are known as dāsya-rasa, sakhya-rasa, vātsalya-rasa and madhura-rasa. Although there is attachment for Kṛṣṇa in awe and veneration in the śānta-rasa along with two valuable transcendental qualities -attachment for Kṛṣṇa and detachment from material desires-nonetheless the sense of intimacy is lacking. Therefore in the śānta-rasa, attachment for impersonal Brahman and localized Paramātmā is prominent. The sense of intimacy is lacking. By that intimacy one thinks of Kṛṣṇa as one's only shelter and only friend. In the śānta-rasa one accepts Kṛṣṇa as the impersonal Param Brahma or the localized Paramātmā. This is based on the speculative knowledge of the jñānī. However, when this knowledge is further developed, one is convinced that Paramātmā, the Supreme Lord, is master and that the living entity is His eternal servant. One then attains the platform of dāsya-rasa. In dāsya-rasa the Lord is accepted with awe and veneration. However, although in the śānta-rasa there is no active service, in the dāsya-rasa active service is prominent. Thus in the dāsya-rasa, the qualities of śānta-rasa and service are predominantly visible. Similarly, when this same rasa is developed into fraternity (sakhya-rasa), a friendly intimacy is added. There is no awe or veneration in the sakhya-rasa.The sakhya-rasa is invested with three qualities-śānta, dāsya, and sakhya. Similarly, on the platform of parental love, the qualities of śānta-rasa and dāsya-rasa are fully developed in another form-the sense of maintaining the Lord. Therefore on the platform of parental love there exists a combination of four transcendental qualities-śānta, dāsya, sakhya, and the qualities of paternity, which put the devotee in the position of a maintainer. Thus on the platform of parental love the four qualities of transcendental love are present.





TEXT 229





se amṛtānande bhakta saha ḍubena āpane



'kṛṣṇa--bhakta-vaśa' guṇa kahe aiśvarya-jñāni-gaṇe



SYNONYMS



*se*-that Lord Kṛṣṇa; *amṛta-ānande*-in spiritual happiness; *bhakta*-the devotee; *saha*-with; *ḍubena*-plunges; *āpane*-Himself; *kṛṣṇa*-Kṛṣṇa; *bhakta-vaśa*-of being subjugated by the devotee; *guṇa*-the quality; *kahe*-say; *aiśvarya*-jñāni-gaṇe-learned scholars knowing the opulence of Kṛṣṇa.



TRANSLATION



"The exchange of spiritual happiness between Kṛṣṇa and His devotee, in which Kṛṣṇa is controlled by His devotee, is compared to an ocean of nectar into which the devotee and Kṛṣṇa plunge. This is the verdict of learned scholars who appreciate Kṛṣṇa's opulence.





TEXT 230





itīdṛk-svalīlābhir ānanda-kuṇḍe



svaghoṣaṁ nimajjantam ākhyāpayantam



tadīyeśita-jñeṣu bhaktair jitatvaṁ



punaḥ prematās taṁ śatāvṛtti vande



SYNONYMS



*iti*-thus; *īdṛk-sva-līlābhiḥ*-by this Dāmodara in His transcendental pastimes; *ānanda-kuṇḍe*-in the ocean of transcendental bliss; *sva*-ghoṣam-His personal associates; *nimajjantam*-plunging; *ākhyāpayantam*-declaring; *tadīya*-of the Supreme Personality of Godhead; *īśita*-jñeṣu-among learned scholars expert in the knowledge of the opulences; *bhaktaiḥ*-by the devotees; *jitatvam*-the subjugation; *punaḥ*-again; *prematāḥ*-with love; *tam*-unto Him; *śata-āvṛtti*-hundreds of times; *vande*-I offer my respectful obeisances.



TRANSLATION



" 'Again let me offer my respectful obeisances unto the Supreme Personality of Godhead. O my Lord, I offer my obeisances hundreds and thousands of times with all affection because by Your personal pastimes You plunge the gopīs into an ocean of nectar. Appreciating Your opulence, devotees generally declare that You are always subjugated by their feelings.'



PURPORT



This verse is from the Dāmodarāṣṭaka in the *Padma Purāṇa*. Attachment for Kṛṣṇa in śānta-rasa, rendering service to the Lord in dāsya-rasa, rendering relaxed service in fraternity, and serving in parental love with feelings of maintenance all combine on the platform of conjugal love when the devotee wants to serve the Lord by offering Him his personal body. Thus the qualities of the other rasas combine to form the nectar of conjugal love. On this platform, all the different feelings of a devotee are amalgamated.





TEXT 231





madhura-rase--kṛṣṇa-niṣṭhā, sevā atiśaya



sakhyera asaṅkoca, lālana-mamatādhikya haya



SYNONYMS



*madhura*-rase-on the platform of conjugal love; *kṛṣṇa*-niṣṭhā-attachment for Kṛṣṇa; *sevā atiśaya*-an improved rendering service; *sakhyera*-of the platform of fraternity; *asaṅkoca*-relaxation; *lālana*-maintenance; *mamatā*-adhikya-increase of intimacy; *haya*-there is.



TRANSLATION



"On the platform of conjugal love, attachment for Kṛṣṇa, rendering service unto Him, the relaxed feelings of fraternity and the feelings of maintenance all increase in intimacy.





TEXT 232





kānta-bhāve nijāṅga diyā karena sevana



ataeva madhura-rasera haya 'pañca' guṇa



SYNONYMS



*kānta*-bhāve-on the platform of conjugal love; *nija*-aṅga-own body; *diyā*-offering; *karena*-executes; *sevana*-service; *ataeva*-therefore; *madhura-rasera*-of the mellow of conjugal love; *haya*-there are; *pañca guṇa*-five kinds of transcendental qualities.



TRANSLATION



"On the platform of conjugal love, the devotee offers his body in the service of the Lord. Thus on this platform all five transcendental qualities are present.





TEXT 233





ākāśādi guṇa yena para para bhūte



eka-dui-tina-cāri krame pañca pṛthivīte



SYNONYMS



*ākāśa-ādi*-beginning with the sky; *guṇa*-qualities; *yena*-as; *para para*-one after another; *bhūte*-in the material elements; *eka*-one; *dui*-two; *tina*-three; *cāri*-four; *krame*-in this way; *pañca*-all five qualities; *pṛthivīte*-in earth.



TRANSLATION



"All the material qualities evolve one after another in the material elements, beginning from ether. By gradual evolution, first one quality develops, then two qualities develop, then three and four, until all five qualities are found in earth.





TEXT 234





ei-mata madhure saba bhāva-samāhāra



ataeva āsvādādhikye kare camatkāra



SYNONYMS



*ei-mata*-in this way; *madhure*-on the platform of conjugal love; *saba*-all; *bhāva*-samāhāra-amalgamation of the feelings; *ataeva*-therefore; *āsvāda*-adhikye-from the increase of tasting by the devotees; *kare camatkāra*-is certainly wonderful.



TRANSLATION



"Similarly, on the platform of conjugal love, all the feelings of the devotees are amalgamated. The intensified taste is certainly wonderful."





TEXT 235





ei bhakti-rasera karilāṅa, dig-daraśana



ihāra vistāra mane kariha bhāvana



SYNONYMS



*ei*-this; *bhakti-rasera*-of the feelings of devotional service; *karilāṅa*-I have described; *dik*-daraśana-general survey; *ihāra*-of this; *vistāra*-expansion; *mane*-within the mind; *kariha*-you should do; *bhāvana*-consideration.



TRANSLATION



Śrī Caitanya Mahāprabhu then concluded: "I have simply given a general survey describing the mellows of devotional service. You can consider how to adjust and expand this.





TEXT 236





bhāvite bhāvite kṛṣṇa sphuraye antare



kṛṣṇa-kṛpāya ajña pāya rasa-sindhu-pāre



SYNONYMS



*bhāvite bhāvite*-in this way when one is strictly in thought; *kṛṣṇa*-Lord Kṛṣṇa; *sphuraye antare*-manifests within; *kṛṣṇa-kṛpāya*-by the mercy of Kṛṣṇa; *ajña*-one not expert in knowledge; *pāya*-reaches; *rasa-sindhu-pāre*-the shore of the ocean of transcendental mellows.



TRANSLATION



"When one thinks of Kṛṣṇa constantly, love for Him is manifest within the heart. Even though one may be ignorant, one can reach the shore of the ocean of transcendental love by Lord Kṛṣṇa's mercy."





TEXT 237





eta bali' prabhu tāṅre kailā āliṅgana



vārāṇasī calibāre prabhura haila mana



SYNONYMS



*eta bali'*-saying this; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto Rūpa Gosvāmī; *kailā*-did; *āliṅgana*-embracing; *vārāṇasī*-toward Benares; *calibāre*-to go; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *haila*-was; *mana*-the mind.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu embraced Śrīla Rūpa Gosvāmī. The Lord then decided to go to the city of Benares.





TEXT 238





prabhāte uṭhiyā yabe karilā gamana



tabe tāṅra pade rūpa kare nivedana



SYNONYMS



*prabhāte*-in the morning; *uṭhiyā*-getting up; *yabe*-when; *karilā*-made; *gamana*-departure; *tabe*-at that time; *tāṅra*-His; *pade*-at the lotus feet; rūpa-Śrīla Rūpa Gosvāmī; *kare*-does; *nivedana*-submission.



TRANSLATION



The next morning, when Śrī Caitanya Mahāprabhu arose and prepared to leave for Vārāṇasī [Benares], Śrīla Rūpa Gosvāmī made the following statement at the Lord's lotus feet.





TEXT 239





'ājñā haya, āsi muñi śrī-caraṇa-saṅge



sahite nā pāri muñi viraha-taraṅge'



SYNONYMS



*ājñā haya*-if there is permission; *āsi*-may come; *muñi*-I; *śrī*-caraṇa-saṅge-with Your Lordship; *sahite*-to tolerate; *nā pāri*-not able; *muñi*-I; *viraha-taraṅge*-the waves of separation.



TRANSLATION



"If You give me permission, I shall go with Your Lordship. It is not possible for me to tolerate the waves of separation."





TEXT 240





prabhu kahe,--tomāra kartavya, āmāra vacana



nikaṭe āsiyācha tumi, yāha vṛndāvana



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu replied; *tomāra kartavya*-your duty; *āmāra vacana*-My order; *nikaṭe āsiyācha*-have come near; *tumi*-you; *yāha*-go; *vṛndāvana*-to Vṛndāvana.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "Your duty is to carry out My order. You have come near Vṛndāvana. Now you should go there.





TEXT 241





vṛndāvana haite tumi gauḍa-deśa diyā



āmāre milibā nīlācalete āsiyā



SYNONYMS



*vṛndāvana haite*-from Vṛndāvana; *tumi*-you; *gauḍa-deśa diyā*-by way of Bengal; *āmāre*-Me; *milibā*-will meet; *nīlācalete*-at Jagannātha Purī; *āsiyā*-coming.



TRANSLATION



"Later, you can go from Vṛndāvana to Jagannātha Purī through Bengal [Gauḍa-deśa]. There you will meet Me again."





TEXT 242





tāṅre āliṅgiyā prabhu naukāte caḍilā



mūrcchita hañā teṅho tāhāñi paḍilā



SYNONYMS



*tāṅre*-him; *āliṅgiyā*-embracing; *prabhu*-Śrī Caitanya Mahāprabhu; *naukāte*-in a boat; *caḍilā*-got aboard; *mūrcchita hañā*-fainting; *teṅho*-he (Śrīla Rūpa Gosvāmī); *tāhāñi*-on the spot; *paḍilā*-fell.



TRANSLATION



After embracing Rūpa Gosvāmī, Śrī Caitanya Mahāprabhu got into a boat. Rūpa Gosvāmī fainted and fell down on the spot.





TEXT 243





dākṣiṇātya-vipra tāṅre ghare lañā gelā



tabe dui bhāi vṛndāvanere calilā



SYNONYMS



*dākṣiṇātya-vipra*-the brāhmaṇa from Deccan; *tāṅre*-him (Rūpa Gosvāmī); *ghare lañā*-taking to his home; *gelā*-went; *tabe*-thereafter; *dui bhāi*-the two brothers; *vṛndāvanere*-toward Vṛndāvana; *calilā*-departed.



TRANSLATION



The brāhmaṇa from Deccan took Rūpa Gosvāmī to his home, and thereafter the two brothers departed for Vṛndāvana.





TEXT 244





mahāprabhu cali' cali' āilā vārāṇasī



candraśekhara mililā grāmera bāhire āsi'



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *cali' cali'*-walking and walking; *āilā*-arrived; *vārāṇasī*-at Vārāṇasī; *candraśekhara*-Candraśekhara; *mililā*-He met; *grāmera*-of the village; *bāhire*-outside; *āsi'*-coming.



TRANSLATION



After walking and walking, Śrī Caitanya Mahāprabhu finally arrived at Vārāṇasī, where He met Candraśekhara, who was coming out of the city.





TEXT 245





rātre teṅho svapna dekhe,--prabhu āilā ghare



prātaḥ-kāle āsi' rahe grāmera bāhire



SYNONYMS



*rātre*-at night; *teṅho*-he (Candraśekhara); *svapna*-a dream; *dekhe*-saw; *prabhu*-Śrī Caitanya Mahāprabhu; *āilā*-has come; *ghare*-to his home; *prātaḥ-kāle*-in the morning; *āsi'*-coming; *rahe*-he remained; *grāmera bāhire*-outside the city.



TRANSLATION



In a dream Candraśekhara had seen that Lord Śrī Caitanya Mahāprabhu had come to his home; therefore in the morning Candraśekhara went outside the city to receive the Lord.





TEXT 246





ācambite prabhu dekhi' caraṇe paḍilā



ānandita hañā nija-gṛhe lañā gelā



SYNONYMS



*ācambite*-suddenly; *prabhu*-Śrī Caitanya Mahāprabhu; *dekhi'*-seeing; *caraṇe*-at His feet; *paḍilā*-he fell; *ānandita hañā*-becoming very glad; *nija-gṛhe*-to his own place; *lañā*-taking; *gelā*-went.



TRANSLATION



While Candraśekhara was waiting outside the city, he suddenly saw Śrī Caitanya Mahāprabhu arrive, and he fell down at the Lord's feet. Being very happy, he took the Lord to his home.





TEXT 247





tapana-miśra śuni' āsi' prabhure mililā



iṣṭa-goṣṭhī kari' prabhura nimantraṇa kailā



SYNONYMS



*tapana*-miśra-Tapana Miśra; *śuni'*-hearing; *āsi'*-coming; *prabhure mililā*-met the Lord; *iṣṭa*-goṣṭhī kari'-conversing; *prabhura*-to Lord Śrī Caitanya Mahāprabhu; *nimantraṇa*-invitation; *kailā*-made.



TRANSLATION



Tapana Miśra also heard news of the Lord's arrival in Vārāṇasī, and he went to Candraśekhara's house to meet Him. After talking, he invited the Lord to take lunch at his place.





TEXT 248





nija ghare lañā prabhure bhikṣā karāila



bhaṭṭācārye candraśekhara nimantraṇa kaila



SYNONYMS



*nija ghare*-to his own place; *lañā*-taking; *prabhure*-to the Lord; *bhiksā karāila*-offered lunch; *bhaṭṭācārye*-unto Balabhadra Bhaṭṭācārya; *candraśekhara*-Candraśekhara; *nimantraṇa*-invitation; *kaila*-made.



TRANSLATION



Tapana Miśra took Caitanya Mahāprabhu to his own house and gave Him lunch. Candraśekhara invited Balabhadra Bhaṭṭācārya to take lunch at his home.





TEXT 249





bhikṣā karāñā miśra kahe prabhu-pāya dhari'



eka bhikṣā māgi, more deha' kṛpā kari'



SYNONYMS



*bhikṣā karāñā*-after offering the lunch; *miśra*-Tapana Miśra; *kahe*-said; *prabhu*-of Lord Śrī Caitanya Mahāprabhu; *pāya*-the lotus feet; *dhari'*-touching; *eka bhikṣā*-one favor; *māgi*-I beg; *more*-unto Me; *deha'*-kindly deliver; *kṛpā kari'*-by Your causeless mercy.



TRANSLATION



After offering lunch to Śrī Caitanya Mahāprabhu, Tapana Miśra begged a favor from the Lord and requested Him to reward him mercy.





TEXT 250





yāvat tomāra haya kāśī-pure sthiti



mora ghara vinā bhikṣā nā karibā kati



SYNONYMS



*yāvat*-as long as; *tomāra*-Your; *haya*-there is; *kāśī*-pure-at Vārāṇasī; *sthiti*-stay; *mora ghara*-my place; *vinā*-except; *bhikṣā*-lunch; *nā karibā*-kindly do not take; *kati*-anywhere.



TRANSLATION



Tapana Miśra said, "As long as Your Lordship stays in Vārāṇasī, please do not accept an invitation from anyone but me."





TEXT 251





prabhu jānena--dina pāṅca-sāta se rahiba



sannyāsīra saṅge bhikṣā kāhāṅ nā kariba



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *jānena*-knows; *dina*-days; *pāṅca*-sāta-five days or at the most a week; *se*-that; *rahiba*-I shall stay; *sannyāsīra saṅge*-with other Māyāvādī sannyāsīs; *bhikṣā*-lunch; *kāhāṅ*-at any time; *nā kariba*-I shall not take.



TRANSLATION



It was known to Śrī Caitanya Mahāprabhu that He would remain there only five or seven days. He would not accept any invitation that involved Māyāvādī sannyāsīs.





TEXT 252





eta jāni' tāṅra bhikṣā kailā aṅgīkāra



vāsā-niṣṭhā kailā candraśekharera ghara



SYNONYMS



*eta jāni'*-on this understanding; *tāṅra*-his; *bhikṣā*-lunch; *kailā aṅgīkāra*-He accepted; *vāsā*-niṣṭhā-residence; *kailā*-made; *candraśekharera ghara*-the house of Candraśekhara.



TRANSLATION



With this understanding, Śrī Caitanya Mahāprabhu agreed to accept lunch at the place of Tapana Miśra. The Lord made His residence at the home of Candraśekhara.





TEXT 253





mahārāṣṭrīya vipra āsi' tāṅhāre mililā



prabhu tāṅre sneha kari' kṛpā prakāśilā



SYNONYMS



*mahārāṣṭrīya vipra*-the Mahārāṣṭrīya brāhmaṇa; *āsi'*-coming; *tāṅhāre*-him; *mililā*-met; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-to him; *sneha kari'*-showing His affection; *kṛpā prakāśilā*-distributed His mercy.



TRANSLATION



The Mahārāṣṭrīya brāhmaṇa came, and the Lord met him. Out of affection, the Lord bestowed His mercy upon him.





TEXT 254





mahāprabhu āilā śuni' śiṣṭa śiṣṭa jana



brāhmaṇa, kṣatriya āsi' karena daraśana



SYNONYMS



*mahāprabhu āilā*-Śrī Caitanya Mahāprabhu has arrived; *śuni'*-hearing; *śiṣṭa śiṣṭa jana*-all respectable persons; *brāhmaṇa*-belonging to the brāhmaṇa community; *kṣatriya*-belonging to the kṣatriya community; *āsi'*-coming; *karena daraśana*-see.



TRANSLATION



Hearing that Śrī Caitanya Mahāprabhu had come, all the respectable members of the brāhmaṇa and kṣatriya communities came to see Him.





TEXT 255





śrī-rūpa-upare prabhura yata kṛpā haila



atyanta vistāra-kathā saṅkṣepe kahila



SYNONYMS



*śrī*-rūpa-upare-upon Śrī Rūpa Gosvāmī; *prabhura*-of Śrī Caitanya Mahāprabhu; *yata*-as much; *kṛpā*-mercy; *haila*-there was; *atyanta*-very much; *vistāra*-kathā-elaborate topic; *saṅkṣepe*-in brief; *kahila*-I have described.



TRANSLATION



Much mercy was thus bestowed upon Śrī Ra Gosvāmī, and I have briefly described all those topics.





TEXT 256





śraddhā kari' ei kathā śune ye jane



prema-bhakti pāya sei caitanya-caraṇe



SYNONYMS



*śraddhā kari'*-with faith; *ei kathā*-this description; *śune*-hears; *yei jane*-any person who; *prema*-bhakti-love of Godhead; *pāya*-achieves; *sei*-that person; *caitanya*-caraṇe-at the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



Whoever hears this narration with faith and love certainly develops love of God at the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 257





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Nineteenth Chapter, describing the Lord's instructions to Śrīla Rūpa Gosvāmī at Prayāga in the science of devotional service.





Chapter 20



Lord Śrī Caitanya Mahāprabhu Instructs Sanātana Gosvāmī in the Science of the Absolute Truth



The following summary study of this chapter is given by Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. When Śrīla Sanātana Gosvāmī was imprisoned by Nawab Hussain Shah, he received news from Rūpa Gosvāmī that Śrī Caitanya Mahāprabhu had gone to Mathurā. Sanātana Gosvāmī thereafter satisfied the superintendent of the jail by sweet solicitations and bribery. After giving the jailer seven thousand gold coins, Sanātana Gosvāmī was released. He then crossed the Ganges and fled. One of his servants, Īśāna, followed him, carrying eight gold coins. Sanātana Gosvāmī and his servant then spent the night in a small hotel on the way to Benares. The hotel owner knew that Sanātana Gosvāmī and his servant had eight gold coins, and he decided to kill them and take the money. Making plans in this way, the hotel owner received them as honorable guests. Sanātana Gosvāmī, however, asked his servant how much money he had, and, taking seven of the gold coins, Sanātana offered them to the hotel owner. Thus the owner helped them reach the hilly tract toward Vārāṇasī. On the way, Sanātana Gosvāmī met his brother-in-law, Śrīkānta, at Hājipura, and Śrīkānta helped him after he had heard about all Sanātana's troubles. Thus Sanātana Gosvāmī finally arrived at Vārāṇasī and stood before the door of Candraśekhara. Caitanya Mahāprabhu called him in and ordered him to change his dress so that he could look like a gentleman. For his garment, he used an old cloth of Tapana Miśra's. Later, he exchanged his valuable blanket for a torn quilt. At this time Caitanya Mahāprabhu was very pleased with him, and thus Śrī Sanātana Gosvāmī received knowledge of the Absolute Truth from the Lord Himself.



First they discussed the constitutional position of the living entities, and Śrī Caitanya Mahāprabhu explained to Sanātana Gosvāmī how the living entity is one of Lord Kṛṣṇa's energies. After this, the Lord explained the way of devotional service. While discussing the Absolute Truth, Śrī Kṛṣṇa, the Lord analyzed Brahman, Paramātmā and Bhagavān, as well as the expansions of the Lord called svayaṁ-rūpa, tad-ekātma and āveśa, which are divided into various branches known as vaibhava and prābhava. Thus the Lord described the many forms of the Supreme Personality of Godhead. He also described the incarnations of God within the material world, incarnations such as the puruṣa-avatāras, manvantara-avatāras, guṇa-avatāras and saktyāveśa-avatāras. The Lord also discussed the divisions of Kṛṣṇa's different ages, such as bālya and paugaṇḍa, and the different pastimes of the different ages. He explained how Kṛṣṇa attained His permanent form when He reached youth. In this way Śrī Caitanya Mahāprabhu explained and described everything to Sanātana Gosvāmī.





TEXT 1





vande 'nantādbhutaiśvaryaṁ



śrī-caitanya-mahāprabhum



nīco 'pi yat-prasādāt syād



bhakti-śāstra-pravartakaḥ



SYNONYMS



*vande*-I offer my respectful obeisances; *ananta*-unlimited; *adbhuta*-wonderful; *aiśvaryam*-possessing opulences; *śrī*-caitanya-mahāprabhum-unto Śrī Caitanya Mahāprabhu; *nīcaḥ api*-even a person in the lowest status of life; *yat-prasādāt*-by whose mercy; *syāt*-may become; *bhakti-śāstra*-of the science of devotional service; *pravartakaḥ*-an inaugurator.



TRANSLATION



Let me offer my respectful obeisances unto Śrī Caitanya Mahāprabhu, who has unlimited, wonderful opulences. By His mercy, even a person born as the lowest of men can spread the science of devotional service.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Nityānanda; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to all devotees of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Śrī Caitanya Mahāprabhu!





TEXT 3





ethā gauḍe sanātana āche bandi-śāle



śrī-rūpa-gosāñīra patrī āila hena-kāle



SYNONYMS



*ethā*-here; *gauḍe*-in Bengal; *sanātana*-Sanātana Gosvāmī; *āche*-was; *bandi-śāle*-in prison; *śrī-rūpa-gosāñīra*-of Śrīla Rūpa Gosvāmī; *patrī*-the letter; *āila*-came; *hena*-kāle-at that time.



TRANSLATION



While Sanātana Gosvāmī was imprisoned in Bengal, a letter arrived from Śrīla Rūpa Gosvāmī.



PURPORT



Śrīla Bhaktivinoda Ṭhākura informs us that this letter from Rūpa Gosvāmī to Sanātana Gosvāmī is mentioned by the annotator of Udbhaṭa-candrikā. Śrīla Rūpa Gosvāmī wrote a note to Sanātana Gosvāmī from Bāklā. This note indicated that Śrī Caitanya Mahāprabhu was coming to Mathurā, and it stated:





yadu-pateḥ kva gatā mathurā-purī

raghu-pateḥ kva gatottara-kośalā

iti vicintya kurusva manaḥ sthiraṁ

na sad idaṁ jagad ity avadhāraya



"Where has the Mathurā Purī of Yadupati gone? Where has the northern Kośalā of Raghupati gone? By reflection, make the mind steady, thinking, 'This universe is not eternal.' "





TEXT 4





patrī pāñā sanātana ānandita hailā



yavana-rakṣaka-pāśa kahite lāgilā



SYNONYMS



*patrī pāñā*-receiving the note; *sanātana*-Sanātana Gosvāmī; *ānandita hailā*-became very pleased; *yavana*-meat-eater; *rakṣaka*-the superintendent of the jail; *pāśa*-before; *kahite lāgilā*-began to say.



TRANSLATION



When Sanātana Gosvāmī received this note from Rūpa Gosvāmī, he became very pleased. He immediately went to the jail superintendent, who was a meat-eater, and spoke as follows.





TEXT 5





"tumi eka jindā-pīra mahā-bhāgyavān



ketāba-korāṇa-śāstre āche tomāra jñāna



SYNONYMS



*tumi*-you; *eka jindā-pīra*-a living saint; *mahā-bhāgyavān*-very fortunate; *ketāba*-books; *korāṇa*-the Koran; *śāstre*-in the scripture; *āche*-there is; *tomāra*-your; *jñāna*-knowledge.



TRANSLATION



Sanātana Gosvāmī told the Mohammedan jailkeeper, "Dear sir, you are a saintly person and are very fortunate. You have full knowledge of the revealed scriptures such as the Koran and similar books.





TEXT 6





eka bandī chāḍe yadi nija-dharma dekhiyā



saṁsāra ha-ite tāre mukta karena gosāñā



SYNONYMS



*eka bandī*-one imprisoned person; *chāḍe*-one releases; *yadi*-if; *nija*-dharma-one's own religion; *dekhiyā*-consulting; *saṁsāra ha*-ite-from material bondage; *tāre*-him; *mukta karena*-releases; *gosāñā*-the Supreme Personality of Godhead.



TRANSLATION



"If one releases a conditioned soul or imprisoned person according to religious principles, he himself is also released from material bondage by the Supreme Personality of Godhead."



PURPORT



It appears from this statement that Sanātana Gosvāmī, who was formerly a minister of the Nawab, was trying to cheat the Mohammedan superintendent. A jail superintendent had only an ordinary education, or practically no education, and he was certainly not supposed to be very advanced in spiritual knowledge. However, just to satisfy him, Sanātana Gosvāmī praised him as a very learned scholar of the scriptures. The jailkeeper could not deny that he was a learned scholar because when one is elevated to an exalted position, one thinks oneself fit for that position. Sanātana Gosvāmī was correctly explaining the effects of spiritual activity, and the jailkeeper connected his statement with his release from jail. There are innumerable conditioned souls rotting in the material world, imprisoned by māyā under the spell of sense gratification. The living entity is so entranced by the spell of māyā that in conditioned life even a pig feels satisfied.





There are two kinds of covering powers exhibited by māyā. One is called prakṣepātmikā, and the other is called āvaraṇātmikā. When one is determined to get out of material bondage, the prakṣepātmikā-śakti, the spell of diversion, impels one to remain in conditioned life fully satisfied by sense gratification. Due to the other power (āvaraṇātmikā), a conditioned soul feels satisfied even if he is rotting in the body of a pig or a worm in stool. To release a conditioned soul from material bondage is very difficult because the spell of māyā is so strong. Even when the Supreme Personality of Godhead Himself descends to deliver conditioned souls, asking them to surrender unto Him, the conditioned souls do not agree to the Lord's proposals. Therefore Śrī Sanātana Gosvāmī said, "Somehow or other, if one helps another gain release from the bondage of māyā, he is certainly recognized immediately by the Supreme Personality of Godhead." As stated in *Bhagavad-gītā* (18.69):



na ca tasmān manuṣyeṣu

kaścin me priya-kṛttamaḥ

bhavitā na ca me tasmād

anyaḥ priyataro bhuvi



The greatest service one can render to the Lord is to try to infuse devotional service into the heart of the conditioned soul so that the conditioned soul may be released from conditional life. Śrīla Bhaktivinoda Ṭhākura has said that a Vaiṣṇava is recognized by his preaching work-that is, by convincing the conditioned soul about his eternal position, which is explained here as nija-dharma. It is the living entity's eternal position to serve the Lord; therefore to help one get release from material bondage is to awaken one to the dormant understanding that he is the eternal servant of Kṛṣṇa. jīvera 'svarūpa' haya-kṛṣṇera 'nitya-dāsa'. This will be further explained by the Lord Himself to Sanātana Gosvāmī.





TEXT 7





pūrve āmi tomāra kariyāchi upakāra



tumi āmā chāḍi' kara pratyupakāra



SYNONYMS



*pūrve*-formerly; *āmi*-I; *tomāra*-your; *kariyāchi*-have done; *upakāra*-welfare; *tumi*-you; *āmā*-me; *chāḍi'*-releasing; *kara*-do; *prati*-upakāra-return welfare.



TRANSLATION



Sanātana Gosvāmī continued, "Previously I have done much for you. Now I am in difficulty. Please return my goodwill by releasing me.





TEXT 8





pāṅca sahasra mudrā tumi kara aṅgīkāra



puṇya, artha,--dui lābha ha-ibe tomāra"



SYNONYMS



*pāṅca sahasra*-five thousand; *mudrā*-golden coins; *tumi*-you; *kara aṅgīkāra*-please accept; *puṇya*-pious activity; *artha*-material gain; *dui lābha*-two kinds of achievement; *ha*-ibe-will be; *tomāra*-yours.



TRANSLATION



"Here are five thousand gold coins. Please accept them. By releasing me, you will receive the results of pious activities and gain material profit as well. Thus you will profit in two ways simultaneously."





TEXT 9





tabe sei yavana kahe,--"śuna, mahāśaya



tomāre chāḍiba, kintu kari rāja-bhaya"



SYNONYMS



*tabe*-thereafter; *sei*-that; *yavana*-meat-eater; *kahe*-says; *śuna*-just hear; *mahāśaya*-my dear sir; *tomāre*-you; *chāḍiba*-I would release; *kintu*-but; *kari rāja-bhaya*-I am afraid of the government.



TRANSLATION



In this way Sanātana Gosvāmī convinced the jailkeeper, who replied, "Please hear me, my dear sir. I am willing to release you, but I am afraid of the government."





TEXTS 10-11





sanātana kahe,--"tumi nā kara rāja-bhaya



dakṣiṇa giyāche yadi leuṭi' āoyaya



tāṅhāre kahio--sei bāhya-kṛtye gela



gaṅgāra nikaṭa gaṅgā dekhi' jhāṅpa dila



SYNONYMS



*sanātana kahe*-Sanātana replied; *tumi*-you; *nā*-not; *kara*-do; *rāja*-bhaya-fear of the government; *dakṣiṇa*-to the south; *giyāche*-has gone; *yadi*-if; *leuṭi'*-returning; *āoyaya*-comes; *tāṅhāre*-to him; *kahio*-you say; *sei*-he; *bāhya-kṛtye*-to evacuate; *gela*-went; *gaṅgāra nikaṭa*-near the bank of the Ganges; *gaṅgā dekhi'*-seeing the Ganges; *jhāṅpa dila*-jumped.



TRANSLATION



Sanātana replied, "There is no danger. The Nawab has gone to the south. If he returns, tell him that Sanātana went to pass stool near the bank of the Gages and that as soon as he saw the Ganges, he jumped in.





TEXT 12





aneka dekhila, tāra lāg nā pāila



dāḍukā-sahita ḍubi kāhāṅ vahi' gela



SYNONYMS



*aneka*-for a long time; *dekhila*-I looked; *tāra*-of him; *lāg*-contact; *nā pāila*-could not obtain; *dāḍukā*-sahita-with the shackles; *ḍubi*-drowning; *kāhāṅ*-somewhere; *vahi' gela*-washed away.



TRANSLATION



"Tell him,'I looked for him a long time, but I could not find any trace of him. He jumped in with his shackles, and therefore he was drowned and washed away by the waves.'





TEXT 13





kichu bhaya nāhi, āmi e-deśe nā raba



daraveśa hañā āmi makkāke yāiba"



SYNONYMS



*kichu*-any; *bhaya*-fear; *nāhi*-there is not; *āmi*-I; *e-deśe*-in this country; *nā raba*-shall not remain; *daraveśa hañā*-becoming a mendicant; *āmi*-I; *makkāke yāiba*-shall go to Mecca.



TRANSLATION



"There is no reason for you to be afraid, for I shall not remain in this country. I shall become a mendicant and go to the holy city of Mecca."





TEXT 14





tathāpi yavana-mana prasanna nā dekhilā



sāta-hājāra mudrā tāra āge rāśi kailā



SYNONYMS



*tathāpi*-still; *yavana-mana*-the mind of the meat-eater; *prasanna*-satisfied; *nā*-not; *dekhilā*-he saw; *sāta*-hājāra-seven thousand; *mudrā*-golden coins; *tāra*-of him; *āge*-in front; *rāśi kailā*-made a stack.



TRANSLATION



Sanātana Gosvāmī could see that the mind of the meat-eater was still not satisfied. He then stacked Seven thousand gold coins before him.





TEXT 15





lobha ha-ila yavanera mudrā dekhiyā



rātre gaṅgā-pāra kaila dāḍukā kāṭiyā



SYNONYMS



*lobha ha*-ila-there was attraction for the money; *yavanera*-of the meat-eater; *mudrā dekhiyā*-seeing the golden coins; *rātre*-at night; *gaṅgā-pāra kaila*-he got him across the Ganges; *dāḍukā*-shackles; *kāṭiyā*-breaking.



TRANSLATION



When the meat-eater saw the coins, he was attracted to them. He then agreed, and that night he cut Sanātana's shackles and let him cross the Ganges.





TEXT 16





gaḍa-dvāra-patha chāḍilā, nāre tāhāṅ yāite



rātri-dina cali' āilā pātaḍā-parvate



SYNONYMS



*gaḍa-dvāra-patha*-the path of the fortress; *chāḍilā*-gave up; *nāre*-not able; *tāhāṅ*-there; *yāite*-to go; *rātri*-dina-night and day; *cali'*-walking; *āilā*-arrived; *pātaḍā-parvate*-in the hilly tract of land known as Pātaḍā.



TRANSLATION



In this way, Sanātana Gosvāmī was released. However, he was not able to walk along the path of the fortress. Walking day and night, he finally arrived at the hilly tract of land known as Pātaḍā.





TEXT 17





tathā eka bhaumika haya, tāra ṭhāñi gelā



'parvata pāra kara āmā'--vinati karilā



SYNONYMS



*tathā*-there; *eka bhaumika*-one landowner; *haya*-there is; *tāra ṭhāñi*-unto him; *gelā*-he went; *parvata*-the hilly tract; *pāra kara*-cross over; *āmā*-me; *vinati*-submission; *karilā*-he made.



TRANSLATION



After reaching Pātaḍā, he met a landholder and submissively requested him to get him across that hilly tract of land.





TEXT 18





sei bhūñāra saṅge haya hāta-gaṇitā



bhūñāra kāṇe kahe sei jāni' ei kathā



SYNONYMS



*sei bhūñāra*-the landlord; *saṅge*-with; *haya*-there is; *hāta-gaṇita*-an expert in palmistry; *bhūñāra*-of the landlord; *kāṇe*-in the ear; *kahe*-says; *sei*-that man; *jāni'*-knowing; *ei kathā*-this statement.



TRANSLATION



A man who was expert in palmistry was at that time staying with the landlord. Knowing about Sanātana, he whispered the following in the landlord's ear.





TEXT 19





'iṅhāra ṭhāñi suvarṇera aṣṭa mohara haya'



śuni' ānandita bhūñā sanātane kaya



SYNONYMS



*iṅhāra ṭhāñi*-in the possession of this man; *suvarṇera*-of gold; *aṣṭa*-eight; *mohara*-coins; *haya*-there are; *śuni'*-hearing; *ānandita*-pleased; *bhūñā*-the landlord; *sanātane*-to Sanātana; *kaya*-says.



TRANSLATION



The palmist said, "This man Sanātana possesses eight gold coins." Hearing this, the landlord was very pleased and spoke the following to Sanātana Gosvāmī.





TEXT 20





"rātrye parvata pāra kariba nija-loka diyā



bhojana karaha tumi randhana kariyā"



SYNONYMS



*rātrye*-at night; *parvata*-the hilly tract; *pāra kariba*-I shall cross; *nija*-loka diyā-with my own men; *bhojana karaha*-just take your meal; *tumi*-you; *randhana kariyā*-cooking.



TRANSLATION



The landlord said,"I shall get you across that hilly tract at night with my own men. Now just take your lunch and cook for yourself."





TEXT 21





eta bali' anna dila kariyā sammāna



sanātana āsi' tabe kaila nadī-snāna



SYNONYMS



*eta bali'*-saying this; *anna dila*-supplied food grains; *kariyā sammāna*-showing great respect; *sanātana*-Sanātana Gosvāmī; *āsi'*-coming; *tabe*-then; *kaila*-did; *nadī*-snāna-bathing in the river.



TRANSLATION



Saying this, the landlord offered Sanātana grains to cook. Sanātana then went to the riverside and took his bath.





TEXT 22





dui upavāse kailā randhana-bhojane



rāja-mantrī sanātana vicārilā mane



SYNONYMS



*dui upa vāse*-fasting for two days; *kailā*-performed; *randhana*-bhojane-cooking and eating; *rāja-mantrī*-the former minister of the Nawab; *sanātana*-Sanātana; *vicārilā*-considered; *mane*-in the mind.



TRANSLATION



Because Sanātana had been fasting for two days, he cooked the food and ate it. However, having formerly been a minister of the Nawab, he began to contemplate the situation.





TEXT 23





'ei bhūñā kene more sammāna karila?'



eta cinti' sanātana īśāne puchila



SYNONYMS



*ei bhūñā*-this landlord; *kene*-why; *more*-unto me; *sammāna karila*-offered so much respect; *eta cinti'*-thinking this; *sanātana*-Sanātana; *īśāne*-from Īśāna, his servant; *puchila*-inquired.



TRANSLATION



As a former minister for the Nawab, Sanātana could certainly understand diplomacy. He therefore thought,"Why is this landlord offering me such respect?" Thinking in this way, he questioned his servant, whose name was Īśāna.





TEXT 24





'tomāra ṭhāñi jāni kichu dravya āchaya'



īśāna kahe,--'mora ṭhāñi sāta mohara haya'



SYNONYMS



*tomāra ṭhāñi*-in your possession; *jāni*-I understand; *kichu*-some; *dravya*-valuable thing; *āchaya*-there is; īśāna kahe-Īśāna replied; *mora ṭhāñi*-in my possession; *sāta mohara*-seven gold coins; *haya*-there are.



TRANSLATION



Sanātana asked his servant,"Īśāna, I think you have some valuable things with you." Īśāna replied,"Yes, I have seven gold coins."





TEXT 25





śuni' sanātana tāre karilā bhartsana



'saṅge kene āniyācha ei kāla-yama?'



SYNONYMS



*śuni'*-hearing; *sanātana*-Sanātana Gosvāmī; *tāre*-him; *karilā bhartsana*-chastised; *saṅge*-with you; *kene*-why; *āniyācha*-have you brought; *ei*-this; *kāla*-yama-death knell.



TRANSLATION



Hearing this, Sanātana Gosvāmī chastised his servant, saying,"Why have you brought this death knell with you?"





TEXT 26





tabe sei sāta mohara hastete kariyā



bhūñāra kāche yāñā kahe mohara dhariyā



SYNONYMS



*tabe*-thereafter; *sei sāta mohara*-these seven golden coins; *hastete kariyā*-taking in the hands; *bhūñāra kāche*-to the landlord; *yāñā*-going; *kahe*-says; *mohara dhariyā*-holding the golden coins.



TRANSLATION



Thereupon, Sanātana Gosvāmī took the seven gold coins in his hands and went to the landlord. Holding the gold coins before him, he spoke as follows.





TEXT 27





"ei sāta suvarṇa mohara āchila āmāra



ihā lañā dharma dekhi' parvata kara pāra



SYNONYMS



*ei sāta*-these seven; *suvarṇa mohara*-golden coins; *āchila*-were; *āmāra*-mine; *ihā lañā*-accepting them; *dharma dekhi'*-observing religious principles; *parvata*-the hilly tract of land; *kara pāra*-kindly get me across.



TRANSLATION



"I have these seven gold coins with me. Please accept them, and from a religious point of view please get me across that hilly tract of land.





TEXT 28





rāja-bandī āmi, gada-dvāra yāite nā pāri



puṇya habe, parvata āmā deha' pāra kari"



SYNONYMS



*rāja-bandī*-a prisoner of the government; *āmi*-I; *gaḍa-dvāra yāite*-to go openly on the road by the ramparts; *nā pāri*-I am not able; *puṇya*-pious activity; *habe*-there will be; *parvata*-the hilly tract of land; *āmā*-to me; *deha'*-give help; *pāra kari*-by crossing over.



TRANSLATION



"I am a prisoner of the government, and I cannot go along the way of the ramparts. It will be very pious of you to take this money and kindly get me across this hilly tract of land."





TEXT 29





bhūñā hāsi' kahe,--"āmi jāniyāchi pahile



asta mohara haya tomāra sevaka-āṅcale



SYNONYMS



*bhūñā*-the landlord; *hāsi'*-smiling; *kahe*-said; *āmi*-I; *jāniyāchi*-knew; *pahile*-before this; *aṣṭa mohara*-eight golden coins; *haya*-there are; *tomāra*-your; *sevaka-āṅcale*-in the pocket of the servant.



TRANSLATION



Smiling, the landlord said, "Before you offered them, I already knew that there were eight gold coins in your servant's possession.





TEXT 30





tomā māri' mohara la-itāma ājikāra rātrye



bhāla haila, kahilā tumi, chuṭilāṅa pāpa haite



SYNONYMS



*tomā māri'*-killing you; *mohara*-golden coins; *la-itāma*-I would have taken; *ājikāra rātrye*-on this night; *bhāla haila*-it was very good; *kahilā tumi*-you have spoken; *chuṭilāṅa*-I am relieved; *pāpa haite*-from such a sin.



TRANSLATION



"On this very night I would have killed you and taken your coins. It is very good that you have voluntarily offered them to me. I am now relieved from such a sinful activity.





TEXT 31





santuṣṭa ha-ilāṅa āmi, mohara nā la-iba



puṇya lāgi' parvata tomā' pāra kari' diba"



SYNONYMS



*santuṣṭa*-satisfied; *ha*-ilāṅa-have become; *āmi*-I; *mohara*-the golden coins; *nā la-iba*-I shall not take; *puṇya lāgi'*-simply for pious activity; *parvata*-the hilly tract of land; *tomā'*-you; *pāra kari' diba*-I shall get across.



TRANSLATION



"I am very satisfied with your behavior. I shall not accept these gold coins, but I shall get you across that hilly tract of land simply to perform a pious activity."





TEXT 32





gosāñi kahe,--"keha dravya la-ibe āmā māri'



āmāra prāṇa rakṣā kara dravya aṅgīkari' "



SYNONYMS



*gosāñi kahe*-Sanātana Gosvāmī said; *keha*-someone else; *dravya*-the valuable coins; *la*-ibe-will take; *āmā māri'*-killing me; *āmāra*-my; *prāṇa*-life; *rakṣā kara*-save; *dravya aṅgīkari'*-by accepting these coins.



TRANSLATION



Sanātana Gosvāmī replied, "If you do not accept these coins, someone else will kill me for them. It is better that you save me from the danger by accepting the coins."





TEXT 33





tabe bhūñā gosāñira saṅge cāri pāika dila



rātrye rātrye vana-pathe parvata pāra kaila



SYNONYMS



*tabe*-thereupon; *bhūñā*-the landlord; *gosāñira saṅge*-with Sanātana Gosvāmī; *cāri pāika*-four watchmen; *dila*-gave; *rātrye rātrye*-during the whole night; *vana*-pathe-on the jungle path; *parvata*-the hilly tract of land; *pāra kaila*-took him across.



TRANSLATION



After this settlement was made, the landlord gave Sanātana Gosvāmī four watchmen to accompany him. They went through the forest path for the whole night and thus brought him over the hilly tract of land.





TEXT 34





tabe pāra hañā gosāñi puchilā īśāne



'jāni,--śeṣa dravya kichu āche tomā sthāne"



SYNONYMS



*tabe*-thereafter; *pāra hañā*-after crossing; *gosāñi*-Sanātana Gosvāmī; *puchilā*-asked; īśāne-Īśāna; *jāni*-I know; *śeṣa dravya*-something valuable left; *kichu*-some; *āche*-there is; *tomā sthāne*-with you.



TRANSLATION



After crossing the hills, Sanātana Gosvāmī told his servant, "Īśāna, I think you still have some balance left from the gold coins."





TEXT 35





īśāna kahe,--"eka mohara āche avaśeṣa"



gosāñi kahe,--"mohara lañā yāha' tumi deśa"



SYNONYMS



īśāna kahe-Īśāna replied; *eka*-one; *mohara*-gold coin; *āche*-is; *avaśeṣa*-left; *gosāñi*-Sanātana Gosvāmī; *kahe*-replied; *mohara lañā*-taking this gold coin; *yāha*-return; *tumi*-you; *deśa*-to your country.



TRANSLATION



Īśāna replied, "I still have one gold coin in my possession." Sanātana Gosvāmī then said, "Take the coin and return to your home."





TEXT 36





tāre vidāya diyā gosāñi calilā ekalā



hāte karoṅyā, chiṅḍā kānthā, nirbhaya ha-ilā



SYNONYMS



*tāre vidāya diyā*-bidding him farewell; *gosāñi*-Sanātana Gosvāmī; *calilā ekalā*-began to travel alone; *hāte*-in the hand; *karoṅyā*-a beggar's pot; *chiṅḍā kānthā*-a torn quilt; *nirbhaya ha-ilā*-he became free from all anxiety.



TRANSLATION



After departing from Īśāna, Sanātana Gosvāmī began traveling alone with a waterpot in his hand. Simply covered with a torn quilt, he thus lost all his anxiety.





TEXT 37





cali' cali' gosāñi tabe āilā hājipure



sandhyā-kāle vasilā eka udyāna-bhitare



SYNONYMS



*cali' cali'*-walking and walking; *gosāñi*-Sanātana Gosvāmī; *tabe*-then; *āilā*-arrived; *hājipure*-at Hājipura; *sandhyā-kāle*-in the evening; *vasilā*-sat down; *eka*-one; *udyāna*-bhitare-within a garden.



TRANSLATION



Walking and walking, Sanātana Gosvāmī finally arrived at a place called Hājipura. That evening he sat down within a garden.





TEXT 38





sei hājipure rahe--śrīkānta tāra nāma



gosāñira bhaginī-pati, kare rāja-kāma



SYNONYMS



*sei*-that; *hājipure*-in Hājipura; *rahe*-there is; *śrī*-kānta-Śrīkānta; *tāra*-his; *nāma*-name; *gosāñira*-of Sanātana Gosvāmī; *bhaginī*-pati-sister's husband; *kare*-executes; *rāja*-kāma-government service.



TRANSLATION



In Hājipura there was a gentlemen named Śrīkānta, who happened to be the husband of Sanātana Gosvāmī's sister. He was engaged there in government service.





TEXT 39





tina lakṣa mudrā rājā diyāche tāra sthāne



ghoḍā mūlya lañā pāṭhāya pātsāra sthāne



SYNONYMS



tina lakṣa-300,000; *mudrā*-golden coins; *rājā*-the king or nawab; *diyāche*-has given; *tāra sthāne*-in his custody; *ghoḍā*-of horses; *mūlya lañā*-taking the price; *pāṭhāya*-sends; *pātsāra sthāne*-to the care of the emperor.



TRANSLATION



Śrīkānta had 300,000 gold coins with him, which had been given to him by the emperor for the purchase of horses. Thus Śrīkānta was buying horses and dispatching them to the emperor.





TEXT 40





ṭuṅgi upara vasi' sei gosāñire dekhila



rātrye eka-jana-saṅge gosāñi-pāśa āila



SYNONYMS



*ṭuṅgi upara vasi'*-sitting in an elevated place; *sei*-that Śrīkānta; *gosāñire*-Sanātana Gosvāmī; *dekhila*-saw; *rātrye*-at night; *eka*-jana-saṅge-with a servant; *gosāñi*-pāśa-near Sanātana Gosvāmī; *āila*-he came.



TRANSLATION



When Śrīkānta was sitting in an elevated place, he could see Sanātana Gosvāmī. That night he took a servant and went to see Sanātana Gosvāmī.





TEXT 41





dui-jana mili' tathā iṣṭa-goṣṭhī kaila



bandhana-mokṣaṇa-kathā gosāñi sakali kahila



SYNONYMS



*dui*-jana mili'-meeting together; *tathā*-there; *iṣṭa*-goṣṭhī-various types of conversation; *kaila*-did; *bandhana-mokṣaṇa*-of the arrest and release; *kathā*-the story; *gosāñi*-Sanātana Gosvāmī; *sakali*-everything; *kahila*-narrated.



TRANSLATION



When they met, they had many conversations. Sanātana Gosvāmī told him in detail about his arrest and release.





TEXT 42





teṅho kahe,--"dina-dui raha ei-sthāne



bhadra hao, chāḍa' ei malina vasane"



SYNONYMS



*teṅho kahe*-he said; *dina*-dui-at least for two days; *raha*-stay; *ei-sthāne*-in this place; *bhadra hao*-become like a gentleman in appearance; *chāḍa'*-give up; *ei*-this; *malina*-dirty; *vasane*-dress.



TRANSLATION



Śrīkānta then told Sanātana Gosvāmī, "Stay here for at least two days and dress up like a gentleman. Abandon these dirty garments."





TEXT 43





gosāñi kahe,--'eka-kṣaṇa ihā nā rahiba



gaṅgā pāra kari' deha' e-kṣaṇe caliba"



SYNONYMS



*gosāñi kahe*-Sanātana Gosvāmī said; *eka*-kṣaṇa-even for one moment; *ihā*-here; *nā rahiba*-I shall not stay; *gaṅgā pāra kari' deha'*-help me cross the River Ganges; *e*-kṣaṇe-immediately; *caliba*-I shall go.



TRANSLATION



Sanātana Gosvāmī replied, "I shall not stay here even for a moment. Please help me cross the Ganges. I shall leave immediately."





TEXT 44





yatna kari' teṅho eka bhoṭa-kambala dila



gaṅgā pāra kari' dila--gosāñi calila



SYNONYMS



*yatna kari'*-with great care; *teṅho*-he (Śrīkānta); *eka*-one; *bhoṭa*-kam-bala-woolen blanket; *dila*-gave; *gaṅgā pāra kari' dila*-got him across the River Ganges; *gosāñi calila*-Sanātana Gosvāmī departed.



TRANSLATION



With great care, Śrīkānta gave him a woolen blanket and helped him cross the Ganges. Thus Sanātana Gosvāmī departed again.





TEXT 45





tabe vārāṇasī gosāñi āilā kata-dine



śuni ānandita ha-ilā prabhura āgamane



SYNONYMS



*tabe*-in this way; *vārāṇasī*-to Vārāṇasī; *gosāñi*-Sanātana Gosvāmī; *āilā*-came; *kata*-dine-after a few days; *śuni*-hearing; *ānandita*-very pleased; *ha-ilā*-he became; *prabhura*-of Śrī Caitanya Mahāprabhu; *āgamane*-about the arrival.



TRANSLATION



After a few days, Sanātana Gosvāmī arrived at Vārāṇasī. He was very pleased to hear about Śrī Caitanya Mahāprabhu's arrival there.





TEXT 46





candraśekharera ghare āsi' dvārete vasilā



mahāprabhu jāni' candraśekhare kahilā



SYNONYMS



*candraśekharera ghare*-to the house of Candraśekhara; *āsi'*-going; *dvārete*-at the door; *vasilā*-sat down; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *jāni'*-knowing; *candraśekhare*-to Candraśekhara; *kahilā*-said.



TRANSLATION



Sanātana Gosvāmī then went to the house of Candraśekhara and sat down by the door. Understanding what was happening, Śrī Caitanya Mahāprabhu spoke to Candraśekhara.





TEXT 47





'dvāre eka 'vaiṣṇava haya, bolāha tāṅhāre'



candraśekhara dekhe--'vaiṣṇava' nāhika dvāre



SYNONYMS



*dvāre*-at your door; *eka vaiṣṇava*-one Vaiṣṇava devotee; *haya*-there is; *bolāha tāṅhāi*-e-please call him; *candraśekhara*-Candraśekhara; *dekhe*-sees; *vaiṣṇava*-a devotee; *nāhika*-there is not; *dvāre*-at the door.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "There is a devotee at your door. Please call him in." Going outside, Candraśekhara could not see a Vaiṣṇava at his door.





TEXT 48





'dvārete vaiṣṇava nāhi'--prabhure kahila



'keha haya' kari' prabhu tāhāre puchila



SYNONYMS



*dvārete*-at my door; *vaiṣṇava nāhi*-there is no Vaiṣṇava; *prabhure kahila*-he informed Śrī Caitanya Mahāprabhu; *keha haya*-is there anyone; *kari'*-in this way; *prabhu*-Śrī Caitanya Mahāprabhu; *tāhāre puchila*-inquired from him.



TRANSLATION



When Candraśekhara informed the Lord that no Vaiṣṇava was at his door, the Lord asked him, "Is there anyone at your door at all?"





TEXT 49





teṅho kahe,--eka 'daraveśa' āche dvāre



'tāṅre āna' prabhura vākye kahila tāṅhāre



SYNONYMS



*teṅho kahe*-he replied; *eka daraveśa*-one Muslim mendicant; *āche*-there is; *dvāre*-at the door; *tāṅre āna*-bring him; *prabhura*-of Śrī Caitanya Mahāprabhu; *vākye*-the order; *kahila*-said; *tāṅhāre*-unto him.



TRANSLATION



Candraśekhara replied, "There is a Muslim mendicant." Śrī Caitanya Mahāprabhu immediately said, "Please bring him here." Candraśekhara then spoke to Sanātana Gosvāmī, who was still sitting beside the door.





TEXT 50





'prabhu tomāya bolāya, āisa, daraveśa!'



śuni' ānande sanātana karilā praveśa



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *tomāya*-unto you; *bolāya*-calls; *āisa*-come here; *daraveśa*-O Muslim mendicant; *śuni'*-hearing; *ānande*-in great pleasure; *sanātana*-Sanātana Gosvāmī; *karilā praveśa*-entered.



TRANSLATION



"O Muslim mendicant, please come in. The Lord is calling you." Sanātana Gosvāmī was very pleased to hear this order, and he entered Candraśekhara's house.





TEXT 51





tāṅhāre aṅgane dekhi' prabhu dhāñā āilā



tāṅre āliṅgana kari' premāviṣṭa hailā



SYNONYMS



*tāṅhāre*-him; *aṅgane*-in the courtyard; *dekhi'*-seeing; *prabhu*-Śrī Caitanya Mahāprabhu; *dhāñā āilā*-came to see him with great haste; *tāṅre*-him; *āliṅgana kari'*-embracing; *prema-āviṣṭa hailā*-became overwhelmed with ecstatic love.



TRANSLATION



As soon as Śrī Caitanya Mahāprabhu saw Sanātana Gosvāmī in the courtyard, He immediately went up to him with great haste. After embracing him, the Lord was overwhelmed with ecstatic love.





TEXT 52





prabhu-sparśe premāviṣṭa ha-ilā sanātana



'more nā chuṅiha'--kahe gadgada-vacana



SYNONYMS



*prabhu-sparśe*-by the touch of Śrī Caitanya Mahāprabhu; *prema-āviṣṭa*-overwhelmed with ecstatic love; *ha*-ilā-became; *sanātana*-Sanātana Gosvāmī; *more*-me; *nā*-do not; *chuṅiha*-touch; *kahe*-says; *gadgada-vacana*-in a faltering voice.



TRANSLATION



As soon as Śrī Caitanya Mahāprabhu touched Sanātana Gosvāmī, Sanātana was also overwhelmed with ecstatic love. In a faltering voice, he said, "O my Lord, do not touch me."





TEXT 53





dui-jane galāgali rodana apāra



dekhi' candraśekharera ha-ila camatkāra



SYNONYMS



*dui-jane*-the two persons; *galāgali*-shoulder to shoulder; *rodana*-crying; *apāra*-unlimited; *dekhi'*-seeing; *candraśekharera*-of Candraśekhara; *ha*-ila-there was; *camatkāra*-astonishment.



TRANSLATION



Shoulder to shoulder, Śrī Caitanya Mahāprabhu and Sanātana Gosvāmī began to cry unlimitedly. Candraśekhara was very astonished to see this.





TEXT 54





tabe prabhu tāṅra hāta dhari' lañā gelā



piṇḍāra upare āpana-pāśe vasāilā



SYNONYMS



*tabe*-thereafter; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅra*-of Sanātana Gosvāmī; *hāta dhari'*-catching the hand; *lañā gelā*-took him inside; *piṇḍāra upare*-in an elevated place; *āpana*-pāśe-near Him; *vasāilā*-made Sanātana Gosvāmī sit down.



TRANSLATION



Catching his hand, Śrī Caitanya Mahāprabhu took Sanātana Gosvāmī inside and made him sit in an elevated place next to Him.





TEXT 55





śrī-haste karena tāṅra aṅga sammārjana



teṅho kahe,--'more, prabhu, nā kara sparśana'



SYNONYMS



*śrī-haste*-by the spiritual hand; *karena*-does; *tāṅra aṅga*-of his body; *sammārjana*-cleansing; *teṅho kahe*-he said; *more*-me; *prabhu*-my Lord; *nā kara sparśana*-do not touch.



TRANSLATION



When Śrī Caitanya Mahāprabhu began cleansing Sanātana Gosvāmī's body with His own transcendental had, Sanātana Gosvāmī said, "O my Lord, please do not touch me."





TEXT 56





prabhu kahe,--"tomā sparśi ātma pavitrite



bhakti-bale pāra tumi brahmāṇḍa śodhite



SYNONYMS



*prabhu kahe*-Lord Caitanya Mahāprabhu replied; *tomā sparśi*-I touch you; *ātma pavitrite*-to purify Myself; *bhakti-bale*-the strength of your devotional service; *pāra*-are able; *tumi*-you; *brahmāṇḍa*-the whole universe; *śodhite*-to purify.



TRANSLATION



The Lord replied, "I am touching you just to purify Myself because by the force of your devotional service you can purify the whole universe.





TEXT 57





bhavad-vidhā bhāgavatās



tīrtha-bhūtāḥ svayaṁ prabho



tīrthī-kurvanti tīrthāni



svāntaḥ-sthena gadā-bhṛtā



SYNONYMS



*bhavat*-vidhāḥ-like you; *bhāgavatāḥ*-advanced devotees; *tīrtha*-bhūtāḥ-personified holy places of pilgrimage; *svayam*-personally; *prabho*-my lord; *tīrthī*-kurvanti-make into holy places; *tīrthāni*-all the holy places of pilgrimage; *sva*-antaḥ-sthena-situated within their hearts; *gadā-bhṛtā*-by Lord Viṣṇu, who carries a club.



TRANSLATION



" 'Saints of your caliber are themselves places of pilgrimage. Because of their purity, they are constant companions of the Lord, and therefore they can purify even the places of pilgrimage.'



PURPORT



This verse was spoken by Mahārāja Yudhiṣṭhira to Vidura in *Śrīmad-Bhāgavatam* (1.13.10). Vidura was returning home after visiting sacred places of pilgrimage, and Mahārāja Yudhiṣṭhira was receiving his saintly uncle. In essence, Mahārāja Yudhiṣṭhira was saying, "My dear Lord Vidura, you yourself are a holy place because you are an advanced devotee. People like you always carry Lord Viṣṇu in their hearts. You can revitalize all holy places after they have been polluted by the pilgrimages of sinners."





A sinful person goes to a holy place of pilgrimage to be purified. In a holy place, there are many saintly people and temples of Lord Viṣṇu; however, the holy place becomes infected with the sins of many visitors. When an advanced devotee goes to a holy place, he counteracts all the sins of the pilgrims. Therefore Mahārāja Yudhiṣṭhira addressed Vidura in this way.



Since an advanced devotee carries Lord Viṣṇu within his heart, he is a moving temple and a moving Viṣṇu. An advanced devotee does not need to go to holy places, for wherever he stays is a holy place. In this connection, Narottama dāsa Ṭhākura states, tīrtha-yātrā pariśrama, kevala manera bhrama: visiting holy places is simply another type of bewilderment. Since an advanced devotee does not need to go to a holy place, why does he go? The answer is that he goes simply to purify the place.





TEXT 58





na me 'bhaktaś catur-vedī



mad-bhaktaḥ śva-pacaḥ priyaḥ



tasmai deyaṁ tato grāhyaṁ



sa ca pūjyo yathā hy aham



SYNONYMS



*na*-not; *me*-My; *abhaktaḥ*-devoid of pure devotional service; *catuḥ-vedī*-a scholar in the four Vedas; *mat*-bhaktaḥ-My devotee; *śva*-pacaḥ-even from a family of dog-eaters; *priyaḥ*-very dear; *tasmai*-to him (a pure devotee, even though born in a very low family); *deyam*-should be given; *tataḥ*-from him; *grāhyam*-should be accepted (remnants of food); *saḥ*-that person; *ca*-also; *pūjyaḥ*-worshipable; *yathā*-as much as; *hi*-certainly; *aham*-I.



TRANSLATION



" 'Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is not accepted as My devotee unless he is pure in devotional service. However, even though a person is born in a family of dog-eaters, he is very dear to Me if he is a pure devotee who has no motive to enjoy fruitive activity or mental speculation. Indeed, all respects should be given to him, and whatever he offers should be accepted. Such devotees are as worshipable as I am.'



PURPORT



This verse is included in the *Hari-bhakti-vilāsa* (10.127) compiled by Sanātana Gosvāmī.





TEXT 59





viprād dviṣaḍ-guṇa-yutād aravinda-nābha-



pādāravinda-vimukhāt śva-pacaṁ variṣṭham



manye tad-arpita-mano-vacanehitārtha-



prāṇaṁ punāti sa kulaṁ na tu bhūri-mānaḥ



SYNONYMS



*viprāt*-than a brāhmaṇa; *dvi-ṣaṭ-guṇa-yutāt*-who is qualified with twelve brahminical qualifications; *aravinda-nābha*-of Lord Viṣṇu, who has a lotuslike navel; *pāda*-aravinda-unto the lotus feet; *vimukhāt*-than a person bereft of devotion; *śva-pacam*-a caṇḍāla, or a person accustomed to eating dogs; *variṣṭham*-more glorified; *manye*-I think; *tat*-arpita-dedicated unto Him; *manaḥ*-mind; *vacana*-words; *īhita*-activities; *artha*-wealth; *prāṇam*-life; *punāti*-purifies; *saḥ*-he; *kulam*-his family; *na tu*-but not; *bhūri-mānaḥ*-a brāhmaṇa proud of possessing such qualities.



TRANSLATION



" 'One may be born in a brāhmaṇa family and have all twelve brahminical qualities, but if he is not devoted to the lotus feet of Lord Kṛṣṇa, who has a navel shaped like a lotus, he is not as good as a caṇḍāla who has dedicated his mind, words, activities, wealth and life to the service of the Lord. Simply to take birth in a brāhmaṇa family or to have brahminical qualities is not sufficient. One must become a pure devotee of the Lord. If a śva-paca or caṇḍāla is a devotee, he delivers not only himself but his whole family, whereas a brāhmaṇa who is not a devotee but simply has brahminical qualifications cannot even purify himself, not to speak of his family.' "



PURPORT



This verse is spoken by Prahlāda Mahārāja in *Śrīmad-Bhāgavatam* (7.9.10). A brāhmaṇa is supposed to be qualified with twelve qualities. As stated in the *Mahābhārata*:





dharmaś ca satyaṁ ca damas tapaś ca

amātsaryaṁ hrīs titikṣānasūyā

yajñaś ca dānaṁ ca dhṛtiḥ śrutaṁ ca

vratāni vai dvādaśa brāhmaṇasya



"A brāhmaṇa must be perfectly religious. He must be truthful, and he must be able to control his senses. He must execute severe austerities, and he must be detached, humble and tolerant. He must not envy anyone, and he must be expert in performing sacrifices and giving whatever he has in charity. He must be fixed in devotional service and expert in the knowledge of the *Vedas*. These are the twelve qualifications for a brāhmaṇa."





*Bhagavad-gītā* describes the brahminical qualities in this way:



śamo damas tapaḥ śaucam

kṣāntir ārjavam eva ca

jñānaṁ vijñānam āstikyaṁ

brahma-karma svabhāva-jam



"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness-these are the qualities by which the brāhmaṇas work." (Bg. 18.42)





In the Muktāphala-ṭīkā, it is said:



śamo damas tapaḥ śaucaṁ

kṣānty-ārjava-virakta yaḥ

jñāna-vijñāna-santoṣāḥ

satyāstikye dviṣaḍ guṇāḥ



"Mental equilibrium, sense control, austerity, cleanliness, tolerance, simplicity, detachment, theoretical and practical knowledge, satisfaction, truthfulness and firm faith in the *Vedas* are the twelve qualities of a brāhmaṇa."





TEXT 60





tomā dekhi, tomā sparśi, gāi tomāra guṇa



sarvendriya-phala,--ei śāstra-nirūpaṇa



SYNONYMS



*tomā dekhi*-by seeing you; *tomā sparśi*-by touching you; *gāi tomāra guṇa*-praising your transcendental qualities; *sarva-indriya-phala*-the fulfillment of the activities of all the senses; *ei*-this; *śāstra-nirūpaṇa*-the verdict of the revealed scriptures.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "By seeing you, by touching you and by glorifying your transcendental qualities, one can perfect the purpose of all sense activity. This is the verdict of the revealed scriptures.



PURPORT



This is confirmed in the following verse from the Hari-bhakti-sudhodaya (13.2).





TEXT 61





akṣṇoḥ phalaṁ tvādṛśa-darśanaṁ hi



tanoḥ phalaṁ tvādṛśa-gātra-saṅgaḥ



jihvā-phalaṁ tvādṛśa-kīrtanaṁ hi



sudurlabhā bhāgavatā hi loke



SYNONYMS



*akṣṇoḥ*-of the eyes; *phalam*-the perfect result of the action; *tvā-dṛśa*-a person like you; *darśanam*-to see; *hi*-certainly; *tanoḥ*-of the body; *phalam*-the perfection of activities; *tvā-dṛśa*-of a person like you; *gātra*-saṅgaḥ-touching the body; *jihvā-phalam*-the perfection of the tongue; *tvā-dṛśa*-a person like you; *kīrtanam*-glorifying; *hi*-certainly; *su-durlabhāḥ*-very rare; *bhāgavatāḥ*-pure devotees of the Lord; *hi*-certainly; *loke*-in this world.



TRANSLATION



" 'My dear Vaiṣṇava, seeing a person like you is the perfection of one's eyesight. Touching your lotus feet is the perfection of the sense of touch. Glorifying your good qualities is the tongue's real activity, for in the material world it is very difficult to find a pure devotee of the Lord.' "





TEXT 62





eta kahi kahe prabhu,--"śuna, sanātana



kṛṣṇa--baḍa dayāmaya, patita-pāvana



SYNONYMS



*eta kahi*-saying this; *kahe*-continued to speak; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *śuna*-please hear; *sanātana*-My dear Sanātana; *kṛṣṇa*-Lord Kṛṣṇa; *baḍa*-very much; *dayā*-maya-merciful; *patita*-pāvana-deliverer of the fallen souls.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "My dear Sanātana, please hear from Me. Kṛṣṇa is very merciful, and He is the deliverer of all fallen souls.





TEXT 63





mahā-raurava haite tomā karilā uddhāra



kṛpāra samudra kṛṣṇa gambhīra apāra"



SYNONYMS



*mahā*-raurava haite-from the deepest hellish condition of life; *tomā*-you; *karilā uddhāra*-has delivered; *kṛpāra samudra*-the ocean of mercy; *kṛṣṇa*-Kṛṣṇa; *gambhīra*-very grave; *apāra*-unlimitedly.



TRANSLATION



"My dear Sanātana, Kṛṣṇa has saved you from Mahāraurava, life's deepest hell. He is an ocean of mercy, and His activities are very grave."



PURPORT



As stated in *Bhagavad-gītā*, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati. Staying within everyone's heart, Lord Kṛṣṇa works very gravely. No one can understand how He is working, but as soon as the Lord understands the sincere activity of a person in devotional service, He helps him in such a way that the devotee cannot understand how things are happening. If the devotee is determined to serve the Lord, the Lord is always prepared to help him (dadāmi buddhi-yogaṁ taṁ yena mām upayānti te). Śrī Caitanya Mahāprabhu is telling Sanātana Gosvāmī how merciful the Lord is. Sanātana Gosvāmī was a minister in the service of Nawab Hussain Shah. He was always mixing with people materially inclined, particularly with Mohammedans, meat-eaters. Although he was in intimate touch with them, by Kṛṣṇa's mercy he came to find such association distasteful. Therefore he left them. As stated by Śrīnivāsa Ācārya: tyaktvā tūrṇam aśeṣa-man-dala-pati-śreṇīṁ sadā tuccha-vat. Kṛṣṇa enlightened Sanātana Gosvāmī in such a way that he was able to give up his exalted post as minister. Thinking his material position insignificant, Sanātana was prepared to become a mendicant. Appreciating the activities of Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu praised his action and thanked Kṛṣṇa for His mercy upon him.





TEXT 64





sanātana kahe,--'kṛṣṇa āmi nāhi jāni



āmāra uddhāra-hetu tomāra kṛpā ma-ni'



SYNONYMS



*sanātana kahe*-Sanātana Gosvāmī said; *kṛṣṇa*-Lord Kṛṣṇa; *āmi*-I; *nāhi jāni*-do not know; *āmāra*-my; *uddhāra-hetu*-the cause of release; *tomāra*-Your; *kṛpā*-mercy; *māni*-I accept.



TRANSLATION



Sanātana replied, "I do not know who Kṛṣṇa is. As far as I am concerned, I have been released from prison only by Your mercy."





TEXT 65





'kemane chuṭilā' bali prabhu praśna kailā



ādyopānta saba kathā teṅho śunāilā



SYNONYMS



*kemane chuṭilā*-how were you released; *bali*-saying; *prabhu*-Śrī Caitanya Mahāprabhu; *praśna kailā*-inquired; *ādya*-upānta-from beginning to the end; *saba*-all; *kathā*-the narration; *teṅho*-he; *śunāilā*-described.



TRANSLATION



Śrī Caitanya Mahāprabhu then asked Sanātana Gosvāmī, "How were you released from prison?" Sanātana then described the story from beginning to end.





TEXT 66





prabhu kahe,--"tomāra dui-bhāi prayāge mililā



rūpa, anupama--duṅhe vṛndāvana gelā"



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *tomāra*-your; *dui*-bhāi-two brothers; *prayāge mililā*-met Me at Prayāga; *rūpa*-Rūpa Gosvāmī; *anupama*-his brother Anupama; *duṅhe*-both of them; *vṛndāvana gelā*-have gone to Vṛndāvana.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "I met your two brothers, Rūpa and Anupama, at Prayāga. They have now gone to Vṛndāvana."





TEXT 67





tapana-miśrere āra candraśekharere



prabhu-ājñāya sanātana mililā doṅhāre



SYNONYMS



*tapana*-miśrere-unto Tapana Miśra; *āra*-and; *candraśekharere*-unto Candraśekhara; *prabhu-ājñāya*-by the order of Śrī Caitanya Mahāprabhu; *sanātana*-Sanātana; *mililā*-met; *doṅhāre*-both of them.



TRANSLATION



By the order of Śrī Caitanya Mahāprabhu, Sanātana Gosvāmī met both Tapana Miśra and Candraśekhara.





TEXT 68





tapana-miśra tabe tāṅre kailā nimantraṇa



prabhu kahe,--'kṣaura karāha, yāha, sanātana'



SYNONYMS



*tapana*-miśra-Tapana Miśra; *tabe*-then; *tāṅre*-unto him (Sanātana Gosvāmī); *kailā*-made; *nimantraṇa*-invitation; *prabhu kahe*-Caitanya Mahāprabhu said; *kṣaura karāha*-get shaved; *yāha*-go; *sanātana*-My dear Sanātana.



TRANSLATION



Tapana Miśra then extended an invitation to Sanātana, and Lord Caitanya Mahāprabhu asked Sanātana to go get a shave.





TEXT 69





candraśekharere prabhu kahe bolāñā



'ei veṣa dūra kara, yāha iṅhāre lañā'



SYNONYMS



*candraśekharere*-unto Candraśekhara; *prabhu kahe*-Śrī Caitanya Mahāprabhu said; *bolāñā*-calling; *ei veṣa*-this kind of dress; *dūra kara*-take away; *yāha*-go; *iṅhāre lañā*-taking him with you.



TRANSLATION



After this, Śrī Caitanya Mahāprabhu called Candraśekhara and asked him to take Sanātana Gosvāmī with him. He also asked him to take away Sanātana's present dress.





TEXT 70





bhadra karāñā tāṅre gaṅgā-snāna karāila



śekhara āniyā tāṅre nūtana vastra dila



SYNONYMS



*bhadra karāñā*-making gentle; *tāṅre*-him; *gaṅgā*-snāna-bathing in the Ganges; *karāila*-caused to do; *śekhara*-Candraśekhara; *āniyā*-bringing; *tāṅre*-to him; *nūtana*-new; *vastra*-clothing; *dila*-delivered.



TRANSLATION



Candraśekhara then made Sanātana Gosvāmī look like a gentleman. He took him to bathe in the Ganges, and afterwards he brought him a new set of clothes.



PURPORT



The words bhadra karāñā are significant in this verse. Due to his long hair, moustache and beard, Sanātana Gosvāmī looked like a daraveśa, or hippie. Since Śrī Caitanya Mahāprabhu did not like Sanātana Gosvāmī's hippie features, he immediately asked Candraśekhara to get him shaved clean. If anyone with long hair or a beard wants to join this Kṛṣṇa consciousness movement and live with us, he must similarly shave himself clean. The followers of Śrī Caitanya Mahāprabhu consider long hair objectionable. Sanātana Gosvāmī was saved from a hellish condition (Mahāraurava) by the grace of Śrī Caitanya Mahāprabhu. Mahāraurava is a hell wherein animal killers are placed. In this regard, refer to *Śrīmad-Bhāgavatam* (5.26.10-12).





TEXT 71





sei vastra sanātana nā kaila aṅgīkāra



śuniyā prabhura mane ānanda apāra



SYNONYMS



*sei vastra*-that new dress; *sanātana*-Sanātana Gosvāmī; *nā kaila*-did not; *aṅgīkāra*-accept; *śuniyā*-hearing; *prabhura*-of Śrī Caitanya Mahāprabhu; *mane*-in the mind; *ānanda apāra*-unlimited happiness.



TRANSLATION



Candraśekhara offered a new set of garments to Sanātana Gosvāmī, but Sanātana did not accept them. When Śrī Caitanya Mahāprabhu heard news of this, he became unlimitedly happy.





TEXT 72





madhyāhna kariyā prabhu gelā bhikṣā karibāre



sanātane lañā gelā tapana-miśrera ghare



SYNONYMS



*madhyāhna kariyā*-finishing bathing at noon; *prabhu*-Śrī Caitanya Mahāprabhu; *gelā*-went; *bhikṣā karibāre*-to accept lunch; *sanātane*-Sanātana Gosvāmī; *lañā*-taking; *gelā*-went; *tapana-miśrera ghare*-to the house of Tapana Miśra.



TRANSLATION



After bathing at noon, Śrī Caitanya Mahāprabhu went to the house of Tapana Miśra for lunch. He took Sanātana Gosvāmī with Him.





TEXT 73





pāda-prakṣālana kari' bhikṣāte vasilā



'sanātane bhikṣā deha'--miśrere kahilā



SYNONYMS



*pāda*-prakṣālana-washing the feet; *kari'*-doing; *bhikṣāte*-to lunch; *vasilā*-sat down; *sanātane bhikṣā deha*-give Sanātana also lunch; *miśrere kahilā*-He asked Tapana Miśra.



TRANSLATION



After washing His feet, Śrī Caitanya Mahāprabhu sat down for lunch. He asked Tapana Miśra to supply Sanātana Gosvāmī lunch also.





TEXT 74





miśra kahe,--'sanātanera kichu kṛtya āche



tumi bhikṣā kara, prasāda tāṅre diba pāche'



SYNONYMS



*miśra kahe*-Tapana Miśra said; *sanātanera*-of Sanātana Gosvāmī; *kichu*-some; *kṛtya*-duty; *āche*-there is; *tumi bhikṣā kara*-You take Your lunch; *prasāda*-the remnants of Your food; *tāṅre*-unto him; *diba*-I shall deliver; *pāche*-at the end.



TRANSLATION



Tapana Miśra then said, "Sanātana has some duty to perform; therefore he cannot accept lunch now. At the conclusion of the meal, I shall supply Sanātana with some remnants."





TEXT 75





bhikṣā kari' mahāprabhu viśrāma karila



miśra prabhura śeṣa-pātra sanātane dila



SYNONYMS



*bhikṣā kari'*-after taking His lunch; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *viśrāma karila*-took rest; *miśra*-Tapana Miśra; *prabhura*-of Śrī Caitanya Mahāprabhu; *śeṣa-pātra*-the plate of remnants; *sanātane dila*-delivered to Sanātana.



TRANSLATION



After eating, Śrī Caitanya Mahāprabhu took rest for a while. Tapana Miśra then gave Sanātana Gosvāmī the remnants of food left by Caitanya Mahāprabhu.





TEXT 76





miśra sanātane dilā nūtana vasana



vastra nāhi nilā, teṅho kaila nivedana



SYNONYMS



*miśra*-Tapana Miśra; *sanātane*-unto Sanātana; *dilā*-delivered; *nūtana vasana*-new cloth; *vastra*-the cloth; *nāhi nilā*-he did not accept; *teṅho*-he; *kaila*-made; *nivedana*-submission.



TRANSLATION



When Tapana Miśra offered Sanātana Gosvāmī a new cloth, he did not accept it. Instead, he spoke as follows.





TEXT 77





"more vastra dite yadi tomāra haya mana



nija paridhāna eka deha' purātana"



SYNONYMS



*more*-unto me; *vastra dite*-to offer cloth; *yadi*-if; *tomāra*-your; *haya*-there is; *mana*-mind; *nija*-own; *paridhāna*-cloth; *eka*-one; *deha'*-give; *purātana*-old.



TRANSLATION



"If you want to give me some cloth according to your desire, please give me an old cloth you have used."





TEXT 78





tabe miśra purātana eka dhuti dila



teṅho dui bahirvāsa-kaupīna karila



SYNONYMS



*tabe*-thereafter; *miśra*-Tapana Miśra; *purātana*-old; *eka*-one; *dhuti*-dhoti; *dila*-delivered; *teṅho*-he (Sanātana Gosvāmī); *dui*-two; *bahirvāsa*-outer coverings; *kaupīna*-underwear; *karila*-made.



TRANSLATION



When Tapana Miśra gave Sanātana Gosvāmī a used dhoti, Sanātana immediately tore it in pieces to make two sets of outer cloth and underwear.





TEXT 79





mahārāṣṭrīya dvije prabhu milāilā sanātane



sei vipra tāṅre kaila mahā-nimantraṇe



SYNONYMS



*mahā*-rāṣṭrīya-from Mahārāṣṭra; *dvije*-the brāhmaṇa; *prabhu*-Śrī Caitanya Mahāprabhu; *milāilā*-introduced; *sanātane*-unto Sanātana Gosvāmī; *sei*-that; *vipra*-brāhmaṇa; *tāṅre*-unto him; *kaila*-did; *mahā*-full; *nimantraṇe*-invitation.



TRANSLATION



When Caitanya Mahāprabhu introduced the Mahārāṣṭrīya brāhmaṇa to Sanātana, the brāhmaṇa immediately invited Sanātana Gosvāmī for full meals.





TEXT 80





"sanātana, tumi yāvat kāśīte rahibā



tāvat āmāra ghare bhikṣā ye karibā"



SYNONYMS



*sanātana*-O Sanātana; *tumi*-you; *yāvat*-as long as; *kāśīte*-in Benares; *rahibā*-will remain; *tāvat*-so long; *āmāra*-my; *ghare*-at the home; *bhikṣā*-lunch; *ye*-that; *karibā*-please accept.



TRANSLATION



The brāhmaṇa said, "My dear Sanātana, as long as you remain at Kāśī, please accept lunch at my place."





TEXT 81





sanātana kahe,--"āmi mādhukarī kariba



brāhmaṇera ghare kene ekatra bhikṣā laba?"



SYNONYMS



*sanātana kahe*-Sanātana replied; *āmi*-I; *mādhukarī kariba*-shall practice acceptance of food by mādhukarī means; *brāhmaṇera ghare*-in the house of a brāhmaṇa; *kene*-why; *ekatra*-in one place; *bhikṣā laba*-I should accept lunch.



TRANSLATION



Sanātana replied,"I shall practice the process of mādhukarī. Why should I accept full meals in the house of a brāhmaṇa?"



PURPORT



The word mādhukarī comes from the word madhukara, which refers to bees collecting honey from flower to flower. A mādhukarī is a saintly person or a mendicant who does not accept a full meal at one house but begs from door to door, taking a little food from each householder's place. In this way he does not overeat or give householders unnecessary trouble. A person in the renounced order may beg but not cook. His begging should not be a burden for the householders. The mādhukarī process is strictly to be followed by a bābājī, that is, one who has attained the paramahaṁsa stage. This practice is still current in Vṛndāvana, and there are many places where alms are offered. Unfortunately, there are many beggars who have come to Vṛndāvana to accept alms but not follow the principles of Sanātana Gosvāmī. People try to imitate him and lead an idle life by practicing mādhukarī. It is almost impossible to strictly follow Sanātana Gosvāmī or Rūpa Gosvāmī. It is better to accept food offered to Kṛṣṇa in the temple than to try to imitate Sanātana Gosvāmī and Rūpa Gosvāmī.





yuktāhāra-vihārasya

yukta-ceṣṭasya karmasu

yukta-svapnāvabodhasya

yogo bhavati duḥkha-hā



"He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system." (Bg. 6.17)





The ideal sannyāsī strictly follows the ways practiced by the Gosvāmīs.





TEXT 82





sanātanera vairāgye prabhura ānanda apāra



bhoṭa-kambala pāne prabhu cāhe bāre bāra



SYNONYMS



*sanātanera*-of Sanātana Gosvāmī; *vairāgye*-by the renunciation; *prabhura*-of Śrī Caitanya Mahāprabhu; *ānanda*-happiness; *apāra*-unlimited; *bhoṭa-kambala*-the woolen blanket; *pāne*-towards; *prabhu*-Śrī Caitanya Mahāprabhu; *cāhe*-looks; *bāre bāra*-repeatedly.



TRANSLATION



Śrī Caitanya Mahāprabhu felt unlimited happiness to observe Sanātana Gosvāmī's strict following of the principles of sannyāsa. However, He repeatedly glanced at the woolen blanket Sanātana Gosvāmī was wearing.





TEXT 83





sanātana jānila ei prabhure nā bhāya



bhoṭa tyāga karibāre cintilā upāya



SYNONYMS



*sanātana jānila*-Sanātana Gosvāmī could understand; *ei*-this; *prabhure*-by Śrī Caitanya Mahāprabhu; *nā bhāya*-is not approved; *bhoṭa*-the woolen blanket; *tyāga*-giving up; *karibāre*-to do; *cintilā*-considered; *upāya*-a means.



TRANSLATION



Because Śrī Caitanya Mahāprabhu was repeatedly glancing at this valuable woolen blanket, Sanātana Gosvāmī could understand that the Lord did not approve of it. He then began to consider a way to give it up.





TEXT 84





eta cinti' gelā gaṅgāya madhyāhna karite



eka gauḍiyā kānthā dhuñā diyāche śukāite



SYNONYMS



*eta cinti'*-thinking this; *gelā*-went; *gaṅgāya*-to the bank of the Ganges; *madhyāhna*-bathing at noon; *karite*-to do; *eka*-one; *gauḍiyā*-Bengali Vaiṣṇava; *kānthā*-quilt; *dhuñā*-washing; *diyāche*-spread out; *śukāite*-to dry.



TRANSLATION



Thinking in this way, Sanātana went to the bank of the Ganges to bathe. While there, he saw that a mendicant from Bengal had washed his quilt and had spread it out to dry.





TEXT 85





tāre kahe,--"ore bhāi, kara upakāre



ei bhoṭa lañā ei kāṅthā deha' more"



SYNONYMS



*tāre kahe*-he said to him; *ore bhāi*-O my brother; *kara upakāre*-kindly do a favor; *ei bhoṭa*-this woolen blanket; *lañā*-taking; *ei*-this; *kāṅthā*-quilt; *deha'*-give; *more*-to me.



TRANSLATION



Sanātana Gosvāmī then told the Bengali mendicant, "My dear brother, please do me a favor. Trade me your quilt for this woolen blanket."





TEXT 86





sei kahe,--"rahasya kara prāmāṇika hañā?



bahu-mūlya bhoṭa dibā kena kāṅthā lañā?"



SYNONYMS



*sei kahe*-he said; *rahasya*-joking; *kara*-you do; *prāmāṇika hañā*-although being a man of authority; *bahu-mūlya*-very valuable; *bhoṭa*-woolen blanket; *dibā*-you would give; *kena*-why; *kāṅthā lañā*-taking this quilt.



TRANSLATION



The mendicant replied, "Sir, you are a respectable gentleman. Why are you joking with me? Why would you trade your valuable blanket for my torn quilt?"





TEXT 87





teṅho kahe,--"rahasya nahe, kahi satya-vāṇī



bhoṭa laha, tumi deha' more kāṅthā-khāni"



SYNONYMS



*teṅho kahe*-he said; *rahasya nahe*-there is no joking; *kahi satya-vāṇī*-I am speaking the truth; *bhoṭa laha*-take this blanket; *tumi*-you; *deha'*-give; *more*-to me; *kāṅthā-khāni*-the quilt.



TRANSLATION



Sanātana said, "I am not joking; I am speaking the truth. Kindly take this blanket in exchange for your torn quilt."





TEXT 88





eta bali' kāṅthā la-ila, bhoṭa tāṅre diyā



gosāñira ṭhāṅi āilā kāṅthā gale diyā



SYNONYMS



*eta bali'*-saying this; *kāṅthā la-ila*-he took the quilt; *bhoṭa*-the blanket; *tāṅre*-unto him; *diyā*-giving; *gosāñira ṭhāṅi*-to Caitanya Mahāprabhu; *āilā*-returned; *kāṅthā*-quilt; *gale*-onto the shoulder; *diyā*-keeping.



TRANSLATION



Saying this, Sanātana Gosvāmī exchanged the blanket for the quilt. He then returned to Śrī Caitanya Mahāprabhu with the quilt on his shoulder.





TEXT 89





prabhu kahe,--'tomāra bhoṭa-kambala kothā gela?'



prabhu-pade saba kathā gosāñi kahila



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *tomāra*-your; *bhoṭa*-kambala-woolen blanket; *kothā gela*-where did it go; *prabhu*-pade-unto the lotus feet of Lord Caitanya; *saba*-all; *kathā*-narration; *gosāñi*-Sanātana Gosvāmī; *kahila*-said.



TRANSLATION



When Sanātana Gosvāmī returned, the Lord asked, "Where is your woolen blanket?" Sanātana Gosvāmī then narrated the whole story to the Lord.





TEXTS 90-91





prabhu kahe,--"ihā āmi kariyāchi vicāra



viṣaya-roga khaṇḍāila kṛṣṇa ye tomāra



se kene rākhibe tomāra śeṣa viṣaya-bhoga?



roga khaṇḍi' sad-vaidya nā rākhe śeṣa roga



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *ihā*-this; *āmi*-I; *kariyāchi vicāra*-considered deliberately; *viṣaya-roga*-the disease of material attraction; *khaṇḍāila*-has now nullified; *kṛṣṇa*-Lord Kṛṣṇa; *ye*-since; *tomāra*-your; *se*-Lord Kṛṣṇa; *kene*-why; *rākhibe*-should allow you to keep; *tomāra*-your; *śeṣa*-last; *viṣaya*-bhoga-attraction for material things; *roga khaṇḍi'*-vanquishing the disease; *sat-vaidya*-a good physician; *nā rākhe*-does not keep; *śeṣa*-the last part; *roga*-disease.



TRANSLATION



Śrī Caitanya Mahāprabhu then said, "I have already deliberately considered this matter. Since Lord Kṛṣṇa is very merciful, He has nullified your attachment for material things. Why should Kṛṣṇa allow you to maintain a last bit of material attachment? After vanquishing a disease, a good physician does not allow any of the disease to remain.





TEXT 92





tina mudrāra bhoṭa gāya, mādhukarī grāsa



dharma-hāni haya, loka kare upahāsa"



SYNONYMS



*tina mudrāra bhoṭa*-a woolen blanket costing three gold coins; *gāya*-on the body; *mādhukarī grāsa*-and practicing the mādhukarī system; *dharma-hāni haya*-that is a religious discrepancy; *loka kare upahāsa*-people will joke.



TRANSLATION



"It is contradictory to practice mādhukarī and at the same time wear a valuable blanket. One loses his spiritual strength by doing this, and one will also become an object for jokes."





TEXT 93





gosāñi kahe,--'ye khaṇḍila kuviṣaya-bhoga



tāṅra icchāya gela mora śeṣa viṣaya-roga"



SYNONYMS



*gosāñi kahe*-Sanātana Gosvāmī said; *ye khaṇḍila*-the person who has vanquished; *ku*-viṣaya-bhoga-enjoyment of sinful material life; *tāṅra icchāya*-by His desire; *gela*-has gone; *mora*-my; *śeṣa*-last bit; *viṣaya*-roga-material disease.



TRANSLATION



Sanātana Gosvāmī replied, "The Supreme Personality of Godhead has saved me from the sinful life of material existence. By His desire, my last piece of material attraction is now gone."





TEXT 94





prasanna hañā prabhu tāṅre kṛpā kaila



tāṅra kṛpāya praśna karite tāṅra śakti haila



SYNONYMS



*prasanna hañā*-being very pleased; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *kṛpā kaila*-offered His causeless mercy; *tāṅra kṛpāya*-by His mercy; *praśna karite*-to inquire; *tāṅra*-his; *śakti haila*-there was strength.



TRANSLATION



Being pleased with Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu bestowed His causeless mercy upon him. By the Lord's mercy, Sanātana Gosvāmī received the spiritual strength to inquire from Him.





TEXTS 95-96





pūrve yaiche rāya-pāśe prabhu praśna kailā



tāṅra śaktye rāmānanda tāṅra uttara dilā



ihāṅ prabhura śaktye praśna kare sanātana



āpane mahāprabhu kare 'tattva'-nirūpaṇa



SYNONYMS



*pūrve*-formerly; *yaiche*-as; *rāya*-pāśe-unto Rāmānanda Rāya; *prabhu*-Śrī Caitanya Mahāprabhu; *praśna kailā*-inquired; *tāṅra śaktye*-only by His mercy; *rāmānanda*-Rāmānanda Rāya; *tāṅra*-his; *uttara*-answers; *dilā*-gave; *ihāṅ*-here; *prabhura*-of Śrī Caitanya Mahāprabhu; *śaktye*-by the strength; *praśna*-questions; *kare*-puts; *sanātana*-Sanātana Gosvāmī; *āpane*-personally; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kare*-does; *tattva*-the truth; *nirūpaṇa*-discerning.



TRANSLATION



Formerly, Śrī Caitanya Mahāprabhu asked Rāmānanda Rāya spiritual questions, and by the Lord's causeless mercy, Rāmānanda Rāya could properly reply. Now, by the Lord's mercy, Sanātana Gosvāmī questioned the Lord, and Śrī Caitanya Mahāprabhu personally supplied the truth.





TEXT 97





kṛṣṇa-svarūpa-mādhuryaiś-



varya-bhakti-rasāśrayam



tattvaṁ sanātanāyeśaḥ



kṛpayopadideśa saḥ



SYNONYMS



*kṛṣṇa-svarūpa*-of the real identity of Śrī Kṛṣṇa; *mādhurya*-of conjugal love; *aiśvarya*-of opulence; *bhakti*-of devotional service; *rasa*-of transcendental mellows; *āśrayam*-the shelter; *tattvam*-the truth; *sanātanāya*-unto Śrī Sanātana; *īśaḥ*-Śrī Caitanya Mahāprabhu, the Supreme Lord; *kṛpayā*-by His causeless mercy; *upadideśa*-instructed; *saḥ*-He.



TRANSLATION



Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, personally told Sanātana Gosvāmī about Lord Kṛṣṇa's real identity. He also told him about the Lord's conjugal love, His personal opulence and the mellows of devotional service. All these truths were explained to Sanātana Gosvāmī by the Lord Himself out of His causeless mercy.





TEXT 98





tabe sanātana prabhura caraṇe dhariyā



dainya vinati kare dante tṛṇa lañā



SYNONYMS



*tabe*-thereafter; *sanātana*-Sanātana Gosvāmī; *prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇe*-the lotus feet; *dhariyā*-catching; *dainya*-humility; *vinati*-bowing; *kare*-does; *dante*-in the teeth; *tṛṇa*-a straw; *lañā*-taking.



TRANSLATION



Putting a straw in his mouth and bowing down, Sanātana Gosvāmī clasped the lotus feet of Śrī Caitanya Mahāprabhu and humbly spoke as follows.





TEXT 99





"nīca jāti, nīca-saṅgī, patita adhama



kuviṣaya-kūpe paḍi' goṅāinu janama!



SYNONYMS



*nīca jāti*-born of a low family; *nīca*-saṅgī-associated with low men; *patita*-fallen; *adhama*-the lowest; *ku-viṣaya-kūpe*-in a well of material enjoyment; *paḍi'*-having fallen down; *goṅāinu*-I have passed; *janama*-my life.



TRANSLATION



Sanātana Gosvāmī said, "I was born in a low family, and my associates are all low-class men. I myself am fallen and am the lowest of men. Indeed, I have passed my whole life fallen in the well of sinful materialism.



PURPORT



Actually Śrī Sanātana Gosvāmī belonged to a brāhmaṇa family because he belonged to the Sārasvata division of the brāhmaṇas and was well cultured and well educated. Somehow or other he accepted a ministership in the Muslim government; therefore he had to associate with meat-eaters, drunkards and gross materialists. Sanātana Gosvāmī considered himself fallen, for in the association of such men, he also fell victim to material enjoyment. Having passed his life in that way, he considered that he had wasted his valuable time. This statement about how one can become fallen in this material world is made by the greatest authority in the Gauḍīya Vaiṣṇava-sampradāya. Actually the whole world is presently fallen into material existence. Everyone is a meat-eater, drunkard, woman hunter, gambler and whatnot. People are enjoying material life by committing the four basic sins. Although they are fallen, if they simply submit themselves at the lotus feet of Śrī Caitanya Mahāprabhu, they will be saved from sinful reactions.





TEXT 100





āpanāra hitāhita kichui nā jāni!



grāmya-vyavahāre paṇḍita, tāi satya māni



SYNONYMS



*āpanāra*-of my personal self; *hita*-welfare; *ahita*-inauspiciousness; *kichui*-anything; *nā jāni*-I do not know; *grāmya-vyavahāre*-in ordinary dealings; *paṇḍita*-a learned man; *tāi satya māni*-I accept that as truth.



TRANSLATION



"I do not know what is beneficial for me and what is detrimental. Nonetheless, in ordinary dealings people consider me a learned scholar, and I am also thinking of myself as such.





TEXT 101





kṛpā kari' yadi more kariyācha uddhāra



āpana-kṛpāte kaha 'kartavya' āmāra



SYNONYMS



*kṛpā kari'*-by Your causeless mercy; *yadi*-if; *more*-unto me; *kariyācha*-You have done; *uddhāra*-deliverance; *āpana-kṛpāte*-by Your own mercy; *kaha*-please speak; *kartavya āmāra*-my duty.



TRANSLATION



"Out of Your causeless mercy, You have delivered me from the materialistic path. Now, by the same causeless mercy, please tell me what my duty is.





TEXT 102





'ke āmi', 'kene āmāya jāre tāpa-traya'



ihā nāhi jāni--'kemane hita haya'



SYNONYMS



*ke āmi*-who am I; *kene*-why; *āmāya*-unto me; *jāre*-give trouble; *tāpa-traya*-the three kinds of miserable conditions; *ihā*-this; *nāhi jāni*-I do not know; *kemane*-how; *hita*-my welfare; *haya*-there is.



TRANSLATION



"Who am I? Why do the threefold miseries always give me trouble? If I do not know this, how can I be benefited?



PURPORT



The threefold material miseries are miseries arising from the body and the mind, miseries arising from dealings with other living entities, and miseries arising from natural disturbances. Sometimes we suffer bodily when we are attacked by a fever, and sometimes we suffer mentally when a close relative dies. Other living entities also cause us misery. There are living entities born of the human embryo, of eggs, perspiration and vegetation. Miserable conditions brought about by natural catastrophes are controlled by the higher demigods. There may be severe cold or thunderbolts, or a person may be haunted by ghosts. These threefold miseries are always before us, and they entrap us in a dangerous situation. Padaṁ padaṁ yad vipadām. There is danger in every step of life.





TEXT 103





'sādhya'-'sādhana'-tattva puchite nā jāni



kṛpā kari' saba tattva kaha ta' āpani"



SYNONYMS



*sādhya*-of the goal of spiritual life; *sādhana*-of the process of obtaining that goal; *tattva*-truth; *puchite*-to inquire; *nā jāni*-I do not know; *kṛpā kari'*-by Your causeless mercy; *saba tattva*-all such truths; *kaha ta' āpani*-please personally explain to me.



TRANSLATION



"Actually I do not know how to inquire about the goal of life and the process for obtaining it. Being merciful upon me, please explain all these truths."





TEXT 104





prabhu kahe,--"kṛṣṇa-kṛpā tomāte pūrṇa haya



saba tattva jāna, tomāra nāhi tāpa-traya



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *kahe*-said; *kṛṣṇa-kṛpā*-the mercy of Kṛṣṇa; *tomāte*-on you; *pūrṇa*-full; *haya*-there is; *saba tattva*-all truths; *jāna*-you know; *tomāra*-of you; *nāhi*-there is not; *tāpa-traya*-the threefold miseries.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Lord Kṛṣṇa has bestowed His full mercy upon you so that all these things are known to you. For you, the threefold miseries certainly do not exist.





TEXT 105





kṛṣṇa-śakti dhara tumi, jāna tattva-bhāva



jāni' dārḍhya lāgi' puche,--sādhura svabhāva



SYNONYMS



*kṛṣṇa-śakti*-the energy of Lord Kṛṣṇa; *dhara*-process; *tumi*-you; *jāna*-know; *tattva-bhāva*-the factual position; *jāni'*-although knowing all these things; *dārḍhya lāgi'*-for the sake of strictness; *puche*-he inquires; *sādhura*-of the saintly persons; *sva-bhāva*-the nature.



TRANSLATION



"Since you possess Lord Kṛṣṇa's potency, you certainly know these things. However, it is the nature of a sādhu to inquire. Although he knows these things, the sādhu inquires for the sake of strictness.





TEXT 106





acirād eva sarvārthaḥ



sidhyaty eṣām abhīpsitaḥ



sad-dharmasyāvabodhāya



yeṣāṁ nirbandhinī matiḥ



SYNONYMS



*acirāt*-very soon; *eva*-certainly; *sarva-arthaḥ*-the goal of life; *sidhyati*-becomes fulfilled; *eṣām*-of these persons; *abhīpsitaḥ*-desired; *sat-dharmasya*-of the path of progressive devotional service; *avabodhāya*-for understanding; *yeṣām*-those whose; *nirbandhinī*-unflinching; *matiḥ*-intelligence.



TRANSLATION



" 'Those who are anxious to awaken their spiritual consciousness, who have unflinching intelligence and who are not deviated, certainly attain the desired goal.'



PURPORT



This verse, quoted from the Nāradīya Purāṇa, is found in the *Bhakti-rasāmṛta-sindhu* (1.2.103).





TEXT 107





yogya-pātra hao tumi bhakti pravartāite



krame saba tattva śuna, kahiye tomāte



SYNONYMS



*yogya*-pātra-fit person; *hao*-are; *tumi*-you; *bhakti*-devotional service; *pravartāite*-to propagate; *krame*-one after another; *saba*-all; *tattva*-truths; *śuna*-please hear; *kahiye*-I shall speak; *tomāte*-to you.



TRANSLATION



"You are fit to propagate the cult of devotional service. Therefore gradually hear all the truths about it from Me. I shall tell you about them.





TEXTS 108-109





jīvera 'svarūpa' haya--kṛṣṇera 'nitya-dāsa'



kṛṣṇera 'taṭasthā-śakti' 'bhedābheda-prakāśa



sūryāṁśa-kiraṇa, yaiche agni-jvālā-caya



svābhāvika kṛṣṇera tina-prakāra 'śakti' haya



SYNONYMS



*jīvera*-of the living entity; *sva-rūpa*-the constitutional position; *haya*-is; *kṛṣṇera*-of Lord Kṛṣṇa; *nitya*-dāsa-eternal servant; *kṛṣṇera*-of Lord Kṛṣṇa; *taṭasthā*-marginal; *śakti*-potency; *bheda-abheda*-one and different; *prakāśa*-manifestation; *sūrya*-aṁśa-part and parcel of the sun; *kiraṇa*-a ray of sunshine; *yaiche*-as; *agni*-jvālā-ca ya-molecular particle of fire; *svābhāvika*-naturally; *kṛṣṇera*-of Lord Kṛṣṇa; *tina*-prakāra-three varieties; *śakti*-energies; *haya*-there are.



TRANSLATION



"It is the living entity's constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṇa has three varieties of energy.



PURPORT



Śrīla Bhaktivinoda Ṭhākura paraphrases these verses as follows: Śrī Sanātana Gosvāmī asked Śrī Caitanya Mahāprabhu, "Who am I?" In answer, the Lord replied, "You are a pure living entity. You are neither the material body nor the subtle body composed of mind and intelligence. Actually you are a spirit soul, eternal part and parcel of the Supreme Soul, Kṛṣṇa. Therefore you are His eternal servant. You belong to Kṛṣṇa's marginal potency. There are two worlds-the spiritual world and the material world-and you are situated between the material and spiritual potencies. You have a relationship with both the material and spiritual worlds; therefore you are called the marginal potency. You are related with Kṛṣṇa as one and simultaneously different. Because you are spirit soul, you are one in quality with the Supreme Personality of Godhead, but because you are a very minute particle of spirit soul, you are different from the Supreme Soul. Therefore your position is simultaneously one with and different from the Supreme Soul. The examples given are those of the sun itself and the small particles of sunshine and of a blazing fire and the small particles of fire." Another explanation of these verses can be found in *Ādi-līlā* (Chapter Two, verse 96).





TEXT 110





eka-deśa-sthitasyāgner



jyotsnā vistāriṇī yathā



parasya brahmaṇaḥ śaktis



tathedam akhilaṁ jagat



SYNONYMS



*eka-deśa*-in one place; *sthitasya*-being situated; *agneḥ*-of fire; *jyotsnā*-the illumination; *vistāriṇī*-expanded everywhere; *yathā*-just as; *parasya*-of the illumination; *vistāriṇī*-expanded everywhere; *yathā*-just as; *parasya*-of the Supreme; *brahmaṇaḥ*-of the Absolute Truth; *śaktiḥ*-the energy; *tathā*-similarly; *idam*-this; *akhilam*-entire; *jagat*-universe.



TRANSLATION



" 'Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Parabrahman, are spread all over this universe.'



PURPORT



This is a quotation from the *Viṣṇu Purāṇa* (1.22.53).





TEXT 111





kṛṣṇera svābhāvika tina-śakti-pariṇati



cic-chakti, jīva-śakti, āra māyā-śakti



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *svābhāvika*-natural; *tina*-three; *śakti*-of energies; *pariṇati*-transformations; *cit-śakti*-spiritual potency; *jīva-śakti*-spiritual sparks, living entities; *āra*-and; *māyā-śakti*-illusory energy.



TRANSLATION



"Lord Kṛṣṇa naturally has three energetic transformations, and these are known as the spiritual potency, the living entity potency and the illusory potency.





TEXT 112





viṣṇu-śaktiḥ parā proktā



kṣetrajñākhyā tathā parā



avidyā-karma-saṁjñān yā



tṛtīyā śaktir iṣyate



SYNONYMS



*viṣṇu-śaktiḥ*-the potency of Lord Viṣṇu; *parā*-spiritual; *proktā*-it is said; *kṣetra-jña-ākhyā*-the potency known as kṣetrajña; *tathā*-as well as; *parā*-spiritual; *avidyā*-ignorance; *karma*-fruitive activities; *saṁjñā*-known as; *anyā*-other; *tṛtīyā*-third; *śaktiḥ*-potency; *iṣyate*-known thus.



TRANSLATION



" 'Originally, Kṛṣṇa's energy is spiritual, and the energy known as the living entity is also spiritual. However, there is another energy, called illusion, which consists of fruitive activity. That is the Lord's third potency.'



PURPORT



This is a quotation from the *Viṣṇu Purāṇa* (6.7.61). For a further explanation of this verse, refer to the *Ādi-līlā*, Chapter Seven, verse 119.





TEXT 113





śaktayaḥ sarva-bhāvānām



acintya-jñāna-gocarāḥ



yato 'to brahmaṇas tās tu



sargādyā bhāva-śaktayaḥ



bhavanti tapatāṁ śreṣṭha



pāvakasya yathoṣṇatā



SYNONYMS



*śaktayaḥ*-energies; *sarva-bhāvānām*-of all types of creation; *acintya*-inconceivable; *jñāna-gocarāḥ*-by the range of man's knowledge; *yataḥ*-from whom; *ataḥ*-therefore; *brahmaṇaḥ*-from the Absolute Truth; *tāḥ*-those; *tu*-but; *sarga-ādyāḥ*-bringing about creation, maintenance and annihilation; *bhāva-śaktayaḥ*-the creative energies; *bhavanti*-are; *tapatām*-of all the ascetics; *śreṣṭha*-O chief; *pāvakasya*-of fire; *yathā*-as; *uṣṇatā*-heat.



TRANSLATION



" 'All the creative energies, which are inconceivable to a common man, exist in the Supreme Absolute Truth. These inconceivable energies act in the process of creation, maintenance and annihilation. O chief of the ascetics, just as there are two energies possessed by fire-namely heat and light-these inconceivable creative energies are the natural characteristics of the Absolute Truth.'



PURPORT



This is a quotation from the *Viṣṇu Purāṇa* (1.3.2).





TEXT 114





yayā kṣetra-jña-śaktiḥ sā



veṣṭitā nṛpa sarva-gā



saṁsāra-tāpān akhilān



avāpnoty atra santatān



SYNONYMS



*yayā*-by which; *kṣetra-jña-śaktiḥ*-the living entities, known as the kṣetra-jña potency; *sā*-that potency; *veṣṭita*-covered; *nṛpa*-O King; *sarva*-gā-capable of going anywhere in the spiritual or material worlds; *saṁsāra*-tāpān-miseries due to the cycle of repeated birth and death; *akhilān*-all kinds of; *avāpnoti*-obtains; *atra*-in this material world; *santatān*-arising from suffering or enjoying various kinds of reactions to fruitive activities.



TRANSLATION



" 'O King, the kṣetra-jña-śakti is the living entity. Although he has the facility to live in either the material or spiritual world, he suffers the threefold miseries of material existence because he is influenced by the avidyā [nescience] potency, which covers his constitutional position.



PURPORT



This and the following verse are also quoted from the *Viṣṇu Purāṇa* (6.7.62-63).





TEXT 115





tayā tirohitatvāc ca



śaktiḥ kṣetra-jña-saṁjñitā



sarva-bhūteṣu bhū-pāla



tāratamyena vartate



SYNONYMS



*tayā*-by her; *tiraḥ*-hitatvāt-from being freed from the influence; *ca*-also; *śaktiḥ*-the potency; *kṣetra*-jña-kṣetra-jña; *saṁjñitā*-known by the name; *sarva-bhūteṣu*-in different types of bodies; *bhū-pāla*-O King; *tāratamyena*-in different degrees; *vartate*-exists.



TRANSLATION



" 'This living entity, covered by the influence of nescience, exists in different forms in the material condition. O King, he is thus proportionately freed from the influence of material energy, to greater or lesser degrees.'





TEXT 116





apareyam itas tv anyam



prakṛtiṁ viddhi me parām



jīva-bhūtāṁ mahā-bāho



yayedaṁ dhāryate jagat



SYNONYMS



*aparā*-inferior energy; *iyam*-this material world; *itaḥ*-beyond this; *tu*-but; *anyām*-another; *prakṛtim*-energy; *viddhi*-you must know; *me*-of Me; *parām*-which is superior energy; *jīva-bhūtām*-they are the living entities; *mahā-bāho*-O mighty-armed; *yayā*-by which; *idam*-this material world; *dhāryate*-is being conducted; *jagat*-the cosmic manifestation.



TRANSLATION



" 'Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe.'



PURPORT



This is a verse from *Bhagavad-gītā* (7.5). It is also quoted in the *Ādi-līlā* (Chapter Seven, verse 118).





TEXT 117





kṛṣṇa bhuli' sei jīva anādi-bahirmukha



ataeva māyā tāre deya saṁsāra-duḥkha



SYNONYMS



*kṛṣṇa bhuli'*-forgetting Kṛṣṇa; *sei jīva*-that living entity; *anādi*-from time immemorial; *bahiḥ*-mukha-attracted by the external feature; *ataeva*-therefore; *māyā*-illusory energy; *tāre*-to him; *deya*-gives; *saṁsāra*-duḥkha-miseries of material existence.



TRANSLATION



"Forgetting Kṛṣṇa, the living entity has been attracted by the external feature from time immemorial. Therefore the illusory energy [māyā] gives him all kinds of misery in his material existence.



PURPORT



When the living entity forgets his constitutional position as an eternal servant of Kṛṣṇa, he is immediately entrapped by the illusory, external energy. The living entity is originally part and parcel of Kṛṣṇa and is therefore the superior energy of Kṛṣṇa. He is endowed with inconceivable minute energy that works inconceivably within the body. However, the living entity, forgetting his position, is situated in material energy. The living entity is called the marginal energy because by nature he is spiritual but by forgetfulness he is situated in the material energy. Thus he has the power to live either in the material energy or in the spiritual energy, and for this reason he is called marginal energy. He is sometimes attracted by the external illusory energy when he stays in the marginal position, and this is the beginning of his material life. When he enters the material energy, he is subjected to the threefold time measurement-past, present and future. Past, present and future belong only to the material world; they do not exist in the spiritual world. The living entity is eternal, and he existed before the creation of this material world. Unfortunately he has forgotten his relationship with Kṛṣṇa. The living entity's forgetfulness is described herein as anādi, which indicates that it has existed since time immemorial. One should understand that due to his desire to enjoy himself in competition with Kṛṣṇa, the living entity comes into material existence.





TEXT 118





kabhu svarge uṭhāya, kabhu narake ḍubāya



daṇḍya-jane rājā yena nadīte cubāya



SYNONYMS



*kabhu*-sometimes; *svarge*-to higher planetary systems; *uṭhāya*-he rises; *kabhu*-sometimes; *narake*-in hellish conditions of life; *ḍubāya*-he is drowned; *daṇḍya-jane*-a criminal; *rājā*-a king; *yena*-as; *nadīte*-in the river; *cubāya*-dunks.



TRANSLATION



"In the material condition, the living entity is sometimes raised to higher planetary systems and material prosperity and sometimes drowned in a hellish situation. His state is exactly like that of a criminal whom a king punishes by submerging him in water and then raising him again from the water.



PURPORT



In the *Vedas* it is stated, asaṅgo 'yaṁ puruṣaḥ: the living entity is always free from the contamination of the material world. One who is not materially infected and who does not forget Kṛṣṇa as his master is called nitya-mukta. In other words, one who is eternally liberated from material contamination is called nitya-mukta. From time immemorial the nitya-mukta living entity has always been a devotee of Kṛṣṇa, and his only attempt has been to serve Kṛṣṇa. Thus he never forgets his eternal servitorship to Kṛṣṇa. Any living entity who forgets his eternal relationship with Kṛṣṇa is under the sway of the material condition. Bereft of the Lord's transcendental loving service, he is subjected to the reactions of fruitive activity. When he is elevated to the higher planetary systems due to worldly pious activities, he considers himself well situated, but when he is subjected to punishment, he thinks himself improperly situated. Thus material nature awards and punishes the living entity. When the living entity is materially opulent, material nature is rewarding him. When he is materially embarrassed, material nature is punishing him.





TEXT 119





bhayaṁ dvitīyābhiniveśataḥ syād



īśād apetasya viparyayo 'smṛtiḥ



tan-māyayāto budha ābhajet taṁ



bhaktyaikayeśaṁ guru-devatātmā



SYNONYMS



*bhayam*-fear; *dvitīya*-abhiniveśataḥ-from the misconception of being a product of material energy; *syāt*-arises; *īśāt*-from the Supreme Personality of Godhead, Kṛṣṇa; *apetasya*-of one who has withdrawn (the conditioned soul); *viparyayaḥ*-reversal of the position; *asmṛtiḥ*-no conception of his relationship with the Supreme Lord; *tat*-māyayā-because of the illusory energy of the Supreme Lord; *ataḥ*-therefore; *budhaḥ*-one who is wise; *ābhajet*-must worship; *tam*-Him; *bhaktyā*-by devotional service; *ekayā*-undiverted to karma and jñāna; *īśam*-the Supreme Personality of Godhead; *guru*-as the spiritual master; *devatā*-the worshipable Lord; *ātmā*-the Supersoul.



TRANSLATION



" 'When the living entity is attracted by the material energy, which is separate from Kṛṣṇa, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of Kṛṣṇa, he becomes Kṛṣṇa's competitor. This is called viparyayo 'smṛtiḥ. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity and source of life. He thus worships the Lord by the process of unalloyed devotional service.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.2.37). It is an instruction given by Kavi Ṛṣi, one of the nine saintly personalities called the nine Yogendras. When Vasudeva, Kṛṣṇa's father, asked Devarṣi Nārada in Dvārakā about devotional service, it was mentioned that previously King Nimi, who was the King of Videha, was instructed by the nine Yogendras. When Śrī Nārada Muni discoursed on bhāgavata-dharma, devotional service, he indicated how a conditioned soul can be liberated by engaging in the loving transcendental service of the Lord. The Lord is the Supersoul, spiritual master and worshipable Deity of all conditioned souls. Not only is Kṛṣṇa the supreme worshipful Deity for all living entities, but He is also the guru, or caitya-guru, the Supersoul who always gives the living entity good counsel. Unfortunately the living entity neglects the Supreme Person's instructions. He thus identifies with material energy and is consequently overpowered by a kind of fear resulting from accepting himself as the material body and considering paraphernalia related to the material body to be his property. All types of fruitive results actually come from the spirit soul, but because he has forgotten his real duty, he is embarrassed by many material consequences such as fear and attachment. The only remedy is to revert to the service of the Lord and thus be saved from material nature's unwanted harassment.





TEXT 120





sādhu-śāstra-kṛpāya yadi kṛṣṇonmukha haya



sei jīva nistare, māyā tāhāre chāḍaya



SYNONYMS



*sādhu*-of saintly persons; *śāstra*-of scriptures; *kṛpāya*-by the mercy; *yadi*-if; *kṛṣṇa-unmukha haya*-one becomes Kṛṣṇa conscious; *sei*-that; *jīva*-living entity; *nistare*-becomes liberated; *māyā*-the illusory energy; *tāhāre*-him; *chādaya*-gives up.



TRANSLATION



"If the conditioned soul becomes Kṛṣṇa conscious by the mercy of saintly persons who voluntarily preach scriptural injunctions and help him to become Kṛṣṇa conscious, the conditioned soul is liberated from the clutches of māyā, who gives him up.



PURPORT



A conditioned soul is one who has forgotten Kṛṣṇa as his eternal master. Thinking that he is enjoying the material world, the conditioned soul suffers the threefold miseries of material existence. Saintly persons (sādhus), Vaiṣṇava devotees of the Lord, preach Kṛṣṇa consciousness on the basis of Vedic literature. It is only by their mercy that the conditioned soul is awakened to Kṛṣṇa consciousness. When awakened, he is no longer eager to enjoy the materialistic way of life. Instead, he devotes himself to the loving transcendental service of the Lord. When one engages in the Lord's devotional service, he becomes detached from material enjoyment.





bhaktiḥ pareśānubhavo viraktir

anyatra caiṣa trika eka-kālaḥ



(Bhāg. 11.2.42)





This is the test by which one can tell whether he is advancing in devotional service. One must be detached from material enjoyment. Such detachment means that māyā has actually given the conditioned soul liberation from illusory enjoyment. When one is advanced in Kṛṣṇa consciousness, he does not consider himself as good as Kṛṣṇa. Whenever he thinks that he is the enjoyer of material advantages, he is imprisoned in the bodily conception. However, when he is freed from the bodily conception, he can engage in devotional service, which is his actual position of freedom from the clutches of māyā. This is all explained in the following verse from *Bhagavad-gītā* (7.14).





TEXT 121





daivī hy eṣā guṇa-mayī



mama māyā duratyayā



mām eva ye prapadyante



māyām etāṁ taranti te



SYNONYMS



*daivī*-belonging to the Supreme Lord; *hi*-certainly; *eṣā*-this; *guṇa*-mayī-made of the three modes; *mama*-My; *māyā*-external energy; *duratyayā*-very difficult to surpass; *mām*-unto Me; *eva*-certainly; *ye*-those who; *prapadyante*-surrender fully; *māyām*-illusory energy; *etām*-this; *taranti*-cross over; *te*-they.



TRANSLATION



" 'This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.'





TEXT 122





māyā-mugdha jīvera nāhi svataḥ kṛṣṇa-jñāna



jīvere kṛpāya kailā kṛṣṇa veda-purāṇa



SYNONYMS



*māyā*-mugdha-enchanted by the illusory energy; *jīvera*-of the conditioned soul; *nāhi*-there is not; *svataḥ*-automatically; *kṛṣṇa*-jñāna-knowledge of Kṛṣṇa; *jīvere*-unto the conditioned soul; *kṛpāya*-out of mercy; *kailā*-presented; *kṛṣṇa*-Lord Kṛṣṇa; *veda-purāṇa*-the Vedic literature and the Purāṇas (supplements to the Vedic literature).



TRANSLATION



"The conditioned soul cannot revive his Kṛṣṇa consciousness by his own effort. But out of causeless mercy, Lord Kṛṣṇa compiled the Vedic literature and its supplements, the *Purāṇas*.



PURPORT



A conditioned soul is bewildered by the Lord's illusory energy (māyā). Māyā's business is to keep the conditioned soul forgetful of his real relationship with Kṛṣṇa. Thus the living entity forgets his real identity as spirit soul, Brahman, and instead of realizing his factual position thinks himself the product of the material energy. According to *Śrīmad-Bhāgavatam* (1.7.5):





yayā sammohito jīva

ātmānaṁ tri-guṇātmakam

paro 'pi manute 'narthaṁ

tat-kṛtaṁ cābhipadyate



"Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries."





This is a description of māyā's action upon the conditioned soul. Thinking himself a product of the material energy, the conditioned soul engages in the service of material energy in so many ways. He becomes the servant of lust, anger, greed and envy. In this way one totally becomes a servant of the illusory energy. Later, the bewildered soul becomes a servant of mental speculation, but in any case he is simply covered by the illusory energy. Out of his causeless mercy and compassion, Kṛṣṇa has compiled various Vedic literatures in His incarnation as Vyāsadeva. Vyāsadeva is a śaktyāveśa-avatāra of Lord Kṛṣṇa. He has very kindly presented these literatures to awaken the conditioned soul to his senses. Unfortunately, at the present moment the conditioned souls are guided by demons who do not care to read the Vedic literatures. Although there is an immense treasure-house of knowledge, people are engaged in reading useless literature that will give them no information on how to get out of the clutches of māyā. The purpose of the Vedic literatures is explained in the following verses.





TEXT 123





'śāstra-guru-ātma'-rūpe āpanāre jānāna



'kṛṣṇa mora prabhu, trātā'--jīvera haya jñāna



SYNONYMS



*śāstra-guru-ātma-rūpe*-in the form of Vedic literature, the spiritual master and the Supersoul; *āpanāre jānāna*-informs about Himself; *kṛṣṇa*-Lord Kṛṣṇa; *mora*-my; *prabhu*-Lord; *trātā*-deliver; *jīvera*-of the conditioned soul; *haya*-there is; *jñāna*-knowledge.



TRANSLATION



"The forgetful conditioned soul is educated by Kṛṣṇa through the Vedic literatures, the realized spiritual master and the Supersoul. Through these, he can understand the Supreme Personality of Godhead as He is, and he can understand that Lord Kṛṣṇa is his eternal master and deliverer from the clutches of māyā. In this way one can acquire real knowledge of his conditioned life and can come to understand how to attain liberation.



PURPORT



Being forgetful of his real position, the conditioned soul may take help from śāstra, guru and the Supersoul within his heart. Kṛṣṇa is situated within everyone's heart as the Supersoul. As stated in *Bhagavad-gītā*:





īśvaraḥ sarva-bhūtānām

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā



"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy." (Bg. 18.61)





As the śaktyāveśa-avatāra Vyāsadeva, Kṛṣṇa teaches the conditioned soul through Vedic literatures. Kṛṣṇa externally appears as the spiritual master and trains the conditioned soul to come to Kṛṣṇa consciousness. When his original Kṛṣṇa consciousness is revived, the conditioned soul is delivered from the material clutches. Thus a conditioned soul is always helped by the Supreme Personality of



Godhead in three ways-by the scriptures, the spiritual master and the Supersoul within the heart. The Lord is the deliverer of the conditioned soul and is accepted as the Supreme Lord of all living entities. Kṛṣṇa says in *Bhagavad-gītā* (18.66):



sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ



This same instruction is found throughout all Vedic literature. Sādhu, śāstra and guru act as the representatives of Kṛṣṇa, and the Kṛṣṇa consciousness movement is also taking place all over the universe. Whoever takes advantage of this opportunity becomes liberated.





TEXT 124





veda-śāstra kahe--'sambandha' 'abhidheya' 'prayojana'



'kṛṣṇa'--prāpya sambandha, 'bhakti'--prāptyera sādhana



SYNONYMS



*veda-śāstra kahe*-the Vedic literature instructs; *sambandha*-the conditioned soul's relationship with the Lord; *abhidheya*-the regulated activities of the conditioned soul for reviving that relationship; *prayojana*-and the ultimate goal of life to be attained by the conditioned soul; *kṛṣṇa*-Lord Kṛṣṇa; *prāpya*-to be awakened; *sambandha*-the original relationship; *bhakti*-devotional service; *prāptyera sādhana*-the means of attaining Kṛṣṇa.



TRANSLATION



"The Vedic literatures give information about the living entity's eternal relationship with Kṛṣṇa, which is called sambandha. The living entity's understanding of this relationship and acting accordingly is called abhidheya. Returning home, back to Godhead, is the ultimate goal of life and is called prayojana.





TEXT 125





abhidheya-nāma 'bhakti' 'prema'--prayojana



puruṣārtha-śiromaṇi prema mahā-dhana



SYNONYMS



*abhidheya*-activities to revive one's relationship; *nāma*-named; *bhakti*-devotional service; *prema*-love of Godhead; *prayojana*-the ultimate goal of life; *puruṣa-artha-śiromaṇi*-the topmost interest of the living entity; *prema*-love of Godhead; *mahā-dhana*-the greatest wealth.



TRANSLATION



"Devotional service, or sense activity for the satisfaction of the Lord, is called abhidheya because it can develop one's original love of Godhead, which is the goal of life. This goal is the living entity's topmost interest and greatest wealth. Thus one attains the platform of transcendental loving service unto the Lord.



PURPORT



The conditioned soul is bewildered by the external material energy, which fully engages him in a variety of sense gratification. Due to engagement in material activities, one's original Kṛṣṇa consciousness is covered. However, as the supreme father of all living entities, Kṛṣṇa wants His sons to return home, back to Godhead; therefore He personally comes to deliver Vedic literatures like *Bhagavad-gītā*. He engages His confidential servants who serve as spiritual masters and enlighten the conditioned living entities. Being present in everyone's heart, the Lord gives the living entities the conscience whereby they can accept the *Vedas* and the spiritual master. In this way the living entity can understand his constitutional position and his relationship with the Supreme Lord. As personally enunciated by the Lord Himself in *Bhagavad-gītā* (15.15), vedaiś ca sarvair aham eva vedyaḥ: through the study of Vedānta, one may become fully aware of his relationship with the Supreme Lord and act accordingly. In this way one may ultimately attain the platform of loving service to the Lord. It is in the living entity's best interest to understand the Supreme Lord. Unfortunately, the living entities have forgotten; therefore *Śrīmad-Bhāgavatam* says: na te viduḥ svārtha-gatiṁ hi viṣṇum (Bhāg. 7.5.31).





Everyone wants to achieve life's ultimate goal, but due to being absorbed in the material energy, we waste our time with sense gratification. Through the study of Vedic literatures-of which the essence is *Bhagavad-gītā*-one comes to Kṛṣṇa consciousness. Thus one engages in devotional service, called abhidheya. When actually developed, love of Godhead is called prayojana, the living entity's ultimate goal. When one becomes fully Kṛṣṇa conscious, he has attained the perfection of life.





TEXT 126





kṛṣṇa-mādhurya-sevānanda-prāptira kāraṇa



kṛṣṇa-sevā kare, āra kṛṣṇa-rasa-āsvādana



SYNONYMS



*kṛṣṇa-mādhurya*-of an intimate relationship with Kṛṣṇa; *sevā-ānanda*-of pleasure from rendering service unto Him; *prāptira*-of achievement; *kāraṇa*-because; *kṛṣṇa-sevā kare*-one renders service to Kṛṣṇa; *āra*-and; *kṛṣṇa-rasa*-of the mellows of such service; *āsvādana*-tasting.



TRANSLATION



"When one attains the transcendental bliss of an intimate relationship with Kṛṣṇa, he renders service to Him and tastes the mellows of Kṛṣṇa consciousness.





TEXT 127





ihāte dṛṣṭānta--yaiche daridrera ghare



'sarvajña' āsi' duḥkha dekhi' puchaye tāhāre



SYNONYMS



*ihāte*-in this connection; *dṛṣṭānta*-the example; *yaiche*-just as; *daridrera ghare*-in the house of a poor man; *sarva-jña*-an astrologer; *āsi'*-coming; *duḥkha*-distressed condition; *dekhi'*-seeing; *puchaye tāhāre*-inquires from him.



TRANSLATION



"The following example may be given. Once a learned astrologer came to the house of a poor man and, seeing his distressed condition, questioned him.



PURPORT



Sometimes we go to an astrologer or palmist when we are in a distressed condition or when we want to know the future. The living entity in conditioned life is always distressed by the threefold miseries of material existence. Under the circumstances, he is inquisitive about his position. For instance, Sanātana Gosvāmī approached the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu, to ask Him why he was in a distressed condition. This is the position of all conditioned souls. We are always in a distressed condition, and an intelligent man naturally becomes inquisitive. This position is called brahma-jijñāsā. Athāto brahma-jijñāsā (*Vedānta-sūtra* 1.1.1). Brahma here refers to Vedic literature. One should consult Vedic literature to know why the conditioned soul is always in a distressed condition. Vedic literatures are meant to free the conditioned soul from the miserable conditions of material existence. In this chapter, the story of the astrologer Sarvajña and the poor man is very instructive.





TEXT 128





'tumi kene duḥkhī, tomāra āche pitṛ-dhana



tomāre nā kahila, anyatra chāḍila jīvana"



SYNONYMS



*tumi*-you; *kene*-why; *duḥkhī*-distressed; *tomāra*-your; *āche*-there is; *pitṛ-dhana*-the riches of your father; *tomāre*-unto you; *nā kahila*-he did not disclose; *anyatra*-somewhere else; *chāḍila*-gave up; *jīvana*-his life.



TRANSLATION



"The astrologer asked, 'Why are you unhappy? Your father was very wealthy, but he did not disclose his wealth to you because he died elsewhere?'





TEXT 129





sarvajñera vākye kare dhanera uddeśe



aiche veda-purāṇa jīve 'kṛṣṇa' upadeśe



SYNONYMS



*sarvajñera*-of the astrologer; *vāk ye*-the words; *kare*-make; *dhanera*-of the riches; *uddeśe*-news; *aiche*-similarly; *veda*-purāṇa-Vedic literatures; *jīve*-unto the living entity, the conditioned soul; *kṛṣṇa*-of Lord Kṛṣṇa; *upadeśe*-instructs.



TRANSLATION



"Just as the words of the astrologer Sarvajña gave news of the poor man's treasure, Vedic literatures advise one about Kṛṣṇa consciousness when one is inquisitive to know why he is in a distressed material condition.





TEXT 130





sarvajñera vākye mūla-dhana anubandha



sarva-śāstre upadeśe, 'śrī-kṛṣṇa'--sambandha



SYNONYMS



*sarvajñera*-of the astrologer; *vākye*-by the assurance; *mūla*-dhana-with the treasure; *anubandha*-connection; *sarva-śāstre*-all Vedic literatures; *upadeśe*-instruct; *śrī-kṛṣṇa*-Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead; *sam-bandha*-the central connection.



TRANSLATION



"By the words of the astrologer, the poor man's connection with the treasure was established. Similarly, Vedic literature advises us that our real connection is with Śrī *Kṛṣṇa, the Supreme Personality of Godhead*.



PURPORT



In *Bhagavad-gītā* (7.26), Śrī Kṛṣṇa says:





vedāhaṁ samatītāni

vartamānāni cārjuna

bhaviṣyāṇi ca bhūtāni

māṁ tu veda na kaścana



"O Arjuna, as the Supreme Personality of Godhead, I know everything that has happened in the past, all that is happening in the present, and all things that are yet to come. I also know all living entities, but Me no one knows."





Thus Kṛṣṇa knows the cause of the distressed condition of the conditioned soul. He therefore descends from His original position to instruct the conditioned soul and inform him about his forgetfulness of his relationship with Kṛṣṇa. Kṛṣṇa exhibits Himself in His relationships in Vṛndāvana and at the Battle of Kurukṣetra so that people will be attracted to Him and will again return home, back to Godhead. Kṛṣṇa also says in *Bhagavad-gītā* that He is the proprietor of all universes, the enjoyer of everything that be and the friend of everyone. Suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati (Bg. 5.29). If we revive our original intimate relationship with Kṛṣṇa, our distressed condition in the material world will be mitigated. Everyone is trying to adjust to the distressed conditions of material existence, but the basic problems cannot be solved unless one is in an intimate relationship with Kṛṣṇa.





TEXT 131





'bāpera dhana āche'--jñāne dhana nāhi pāya



tabe sarvajña kahe tāre prāptira upāya



SYNONYMS



*bāpera dhana āche*-the father has some treasure; *jñāne*-by this knowledge; *dhana*-treasure; *nāhi pāya*-one does not get; *tabe*-then; *sarvajña*-the astrologer; *kahe*-says; *tāre*-unto the poor man; *prāptira upāya*-the means of getting the treasure.



TRANSLATION



"Although being assured of his father's treasure, the poor man cannot acquire this treasure by such knowledge alone. Therefore the astrologer had to inform him of the means whereby he could actually find the treasure.





TEXT 132





'ei sthāne āche dhana'--yadi dakṣiṇe khudibe



'bhīmarula-barulī' uṭhibe, dhana nā pāibe



SYNONYMS



*ei sthāne*-at this place; *āche*-is; *dhana*-treasure; *yadi*-if; *dakṣiṇe*-on the southern side; *khudibe*-you will dig; *bhīmarula*-barulī-wasps and drones; *uṭhibe*-will rise; *dhana*-the riches; *nā pāibe*-you will not get.



TRANSLATION



"The astrologer said, 'The treasure is in this place, but if you dig toward the southern side, the wasps and drones will rise, and you will not get your treasure.





TEXT 133





'paścime' khudibe, tāhā 'yakṣa' eka haya



se vighna karibe,--dhane hāta nā paḍaya



SYNONYMS



*paścime*-on the western side; *khudibe*-if you dig; *tāhā*-there; *yakṣa*-ghost; *eka*-one; *haya*-there is; *se*-he; *vighna karibe*-will create disturbances; *dhane*-on the treasure; *hāta*-hand; *nā*-not; *paḍaya*-touches.



TRANSLATION



" 'If you dig on the western side, there is a ghost who will create such a disturbance that your hands will not even touch the treasure.





TEXT 134





'uttare' khudile āche kṛṣṇa 'ajagare'



dhana nāhi pābe, khudite gilibe sabāre



SYNONYMS



*uttare*-on the northern side; *khudile*-if you dig; *āche*-there is; *kṛṣṇa*-black; *ajagare*-snake; *dhana*-treasure; *nāhi*-not; *pābe*-you will get; *khudite*-digging; *gilibe*-will devour; *sabāre*-everyone.



TRANSLATION



" 'If you dig on the northern side, there is a big black snake that will devour you if you attempt to dig up the treasure.





TEXT 135





pūrva-dike tāte māṭī alpa khudite



dhanera jhāri paḍibeka tomāra hātete



SYNONYMS



*pūrva*-dike-on the eastern side; *tāte*-there; *māṭī*-the dirt; *alpa*-small quantity; *khudite*-digging; *dhanera*-of the treasure; *jhāri*-the pot; *paḍibeka*-you will get; *tomāra*-your; *hātete*-in the hands.



TRANSLATION



" 'However, if you dig up a small quantity of dirt on the eastern side, your hands will immediately touch the pot of treasure.'



PURPORT



The Vedic literatures, including the *Purāṇas*, state that according to the position of the conditioned soul, there are different processes-karma-kāṇḍa, jñāna-kāṇḍa, the yogic process and the bhakti-yoga process. Karma-kāṇḍa is compared to wasps and drones that will simply bite if one takes shelter of them. jñāna-kāṇḍa, the speculative process, is simply like a ghost who creates mental disturbances. Yoga, the mystic process, is compared to a black snake that devours people by the impersonal cultivation of kaivalya. However, if one takes to bhakti-yoga, he becomes quickly successful. In other words, through bhakti-yoga, one's hands touch the hidden treasure without difficulty.





Therefore it is said in *Bhagavad-gītā*: vedaiś ca sarvair aham eva vedyaḥ. One has to take to devotional service. Although the *Vedas* enjoin one to search out Kṛṣṇa and take shelter at His lotus feet, other Vedic processes will not help. According to *Bhagavad-gītā*, only the bhakti process is said to be definitive. Bhaktyā mām abhijānāti. This is the conclusive statement of the *Vedas*, and one has to accept this process if one is serious in searching for *Kṛṣṇa, the Supreme Personality of Godhead*. In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives the following statement. The eastern side represents devotional service to Lord Kṛṣṇa. The southern side represents the process of fruitive activity (karma-kāṇḍa), which ends in material gain. The western side represents jñāna-kāṇḍa, the process of mental speculation, sometimes called siddhi-kāṇḍa. The northern side represents the speculative method sometimes known as the mystic yoga system. It is only the eastern side, devotional service, that enables one to attain life's real goal. On the southern side, there are fruitive activities by which one is subject to the punishment of Yamarāja. When one follows the system of fruitive activity, his material desires remain prominent. Consequently the results of this process are compared to wasps and drones. The living entity is bitten by the wasps and drones of fruitive activity and thus suffers in material existence birth after birth. One cannot be free from material desires by following this process. The propensity for material enjoyment never ends. Therefore the cycle of birth and death continues, and the spirit soul suffers perpetually.



The mystic yoga process is compared to a black snake that devours the living entity and injects him with poison. The ultimate goal of the yoga system is to become one with the Absolute. This means finishing one's personal existence. However, the spiritual part and parcel of the Supreme Personality of Godhead has an eternal individual existence. *Bhagavad-gītā* confirms that the individual soul existed in the past, is existing in the present and will continue to exist as an individual in the future. Artificially trying to become one with the Absolute is suicidal. One cannot annihilate his natural condition.



A yakṣa, a protector of riches, will not allow anyone to take away riches for enjoyment. Such a demon will simply create disturbances. In other words, a devotee will not depend on his material resources but on the mercy of the Supreme Personality of Godhead, who can give real protection. This is called rakṣiṣyatīti viśvāsaḥ or (in the Bengali poetry of Bhaktivinoda Ṭhākura's Śaraṇāgati), 'avaśya rakṣibe kṛṣṇa'-viśvāsa pālana. The surrendered soul must accept the fact that his real protector is Kṛṣṇa, not his material acquisitions.



Considering all these points, devotional service to Kṛṣṇa is the real treasure house for the living entity. When one comes to the platform of devotional service, he always remains opulent in the association of the Supreme Personality of Godhead. One who is bereft of devotional service is swallowed by the black snake of the yoga system and bitten by the wasps and drones of fruitive activity, and he suffers consequent material miseries. Sometimes the living entity is misled into trying to merge into spiritual existence, thinking himself as good as the Supreme Personality of Godhead. This means that when he comes to the spiritual platform, he will be disturbed and will again return to the material platform. According to *Śrīmad-Bhāgavatam* (10.2.32):



ye 'nye 'ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ



Such people may become sannyāsīs, but unless they take shelter of Kṛṣṇa's lotus feet, they will return to the material platform to perform philanthropic activities. In this way, one's spiritual life is lost. This is to be understood as being devoured by the black snake.





TEXT 136





aiche śāstra kahe,--karma, jñāna, yoga tyaji'



'bhaktye' kṛṣṇa vaśa haya, bhaktye tāṅre bhaji



SYNONYMS



*aiche*-in that way; *śāstra kahe*-Vedic literatures confirm; *karma*-fruitive activities; *jñāna*-speculative knowledge; *yoga*-the mystic yoga system; *tyaji'*-giving up; *bhaktye*-by devotional service; *kṛṣṇa*-the Supreme Absolute Personality of Godhead; *vaśa haya*-becomes satisfied; *bhaktye*-by devotional service; *tāṅre*-Him; *bhaji*-we worship.



TRANSLATION



"Revealed scriptures conclude that one should give up fruitive activity, speculative knowledge and the mystic yoga system and instead take to devotional service, by which Kṛṣṇa can be fully satisfied.





TEXT 137





na sādhayati māṁ yogo



na sāṅkhyaṁ dharma uddhava



na svādhyāyas tapas tyāgo



yathā bhaktir mamorjitā



SYNONYMS



*na*-never; *sādhayati*-causes to remain satisfied; *mām*-Me; *yogaḥ*-the process of control; *na*-nor; *sāṅkhyam*-the process of gaining philosophical knowledge about the Absolute Truth; *dharmaḥ*-such an occupation; *uddhava*-My dear Uddhava; *na*-nor; *svādhyāyaḥ*-study of the Vedas; *tapaḥ*-austerities; *tyāgaḥ*-renunciation, acceptance of sannyāsa, or charity; *yathā*-as much as; *bhaktiḥ*-devotional service; *mama*-unto Me; *ūrjitā*-developed.



TRANSLATION



[The Supreme Personality of Godhead, Kṛṣṇa, said:] " 'My dear Uddhava, neither through aṣṭāṅga-yoga [the mystic yoga system to control the senses], nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the *Vedas*, nor through practice of austerities, nor through charity, nor through acceptance of sannyāsa can one satisfy Me as much as one can by developing unalloyed devotional service unto Me.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.14.20). The explanation for this verse is given in *Ādi-līlā* (17.76).





TEXT 138





bhaktyāham ekayā grāhyaḥ



śraddhayātmā priyaḥ satām



bhaktiḥ punāti man-niṣṭhā



śva-pākān api sambhavāt



SYNONYMS



*bhaktyā*-by devotional service; *aham*-I, the Supreme Personality of Godhead; *ekayā*-unflinching; *grāhyaḥ*-obtainable; *śraddhayā*-by faith; *ātmā*-the most dear; *priyaḥ*-to be served; *satām*-by the devotees; *bhaktiḥ*-the devotional service; *punāti*-purifies; *mat*-niṣṭhā-fixed only on Me; *śva-pākān*-the lowest of human beings, who are accustomed to eat dogs; *api*-certainly; *sambhavāt*-from all faults due to birth and other circumstances.



TRANSLATION



" 'Being very dear to the devotees and sādhus, I am attained through unflinching faith and devotional service. This bhakti-yoga system, which gradually increases attachment for Me, purifies even a human being born among dog-eaters. That is to say, everyone can be elevated to the spiritual platform by the process of bhakti-yoga.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (11.14.21).





TEXT 139





ataeva 'bhakti'--kṛṣṇa-prāptyera upāya



'abhidheya' bali' tāre sarva-śāstre gāya



SYNONYMS



*ataeva*-therefore; *bhakti*-devotional service; *kṛṣṇa-prāptyera*-of achieving the lotus feet of Kṛṣṇa; *upāya*-the only means; *abhidheya*-abhidheya; *bali'*-calling; *tāre*-this system; *sarva-śāstre*-in all revealed scriptures; *gāya*-is described.

TRANSLATION



"The conclusion is that devotional service is the only means to approach the Supreme Personality of Godhead. This system is therefore called abhidheya. This is the verdict of all revealed scriptures.



PURPORT



As stated in *Bhagavad-gītā* (18.55).





bhaktyā mām abhijānāti

yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā

viśate tad-anantaram



"One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter the kingdom of God."





The aim of life is to get rid of the material conditioning and enter into spiritual existence. Although the śāstras prescribe different methods for different men, the Supreme Personality of Godhead says that one ultimately must accept the path of devotional service as the assured path of spiritual advancement. Devotional service to the Lord is the only process actually confirmed by the Lord. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (Bg. 18.66). One must become a devotee if one wants to return home, back to Godhead, and become eternally blissful.





TEXT 140





dhana pāile yaiche sukha-bhoga phala pāya



sukha-bhoga haite duḥkha āpani palāya



SYNONYMS



*dhana pāile*-when one gets riches; *yaiche*-just as; *sukha*-bhoga-enjoyment of happiness; *phala*-result; *pāya*-one gets; *sukha*-bhoga-real enjoyment of happiness; *haite*-from; *duḥkha*-all distresses; *āpani*-themselves; *palāya*-run away.



TRANSLATION



"When one actually becomes rich, he naturally enjoys all kinds of happiness. When one is actually in a happy mood, all distressful conditions go away by themselves. No extraneous endeavor is needed.





TEXT 141





taiche bhakti-phale kṛṣṇe prema upajaya



preme kṛṣṇāsvāda haile bhava nāśa pāya



SYNONYMS



*taiche*-similarly; *bhakti-phale*-by the result of devotional service; *kṛṣṇe*-unto Lord Kṛṣṇa; *prema*-love; *upajaya*-arises; *preme*-in devotional love; *kṛṣṇa-āsvāda*-tasting the association of Lord Kṛṣṇa; *haile*-when there is; *bhava*-the distress of the repetition of birth and death; *nāśa*-annihilation; *pāya*-obtains.



TRANSLATION



"Similarly, as a result of bhakti, one's dormant love for Kṛṣṇa awakens. When one is so situated that he can taste the association of Lord Kṛṣṇa, material existence, the repetition of birth and death, comes to an end.





TEXT 142





dāridrya-nāśa, bha va-kṣa ya,--premera 'phala' naya



prema-sukha-bhoga--mukhya prayojana haya



SYNONYMS



*dāridrya-nāśa*-the end of poverty-stricken life; *bhava*-kṣaya-annihilation of material existence; *premera*-of love of Godhead; *phala*-the result; *naya*-certainly is not; *prema*-sukha-bhoga-enjoyment of the happiness of love of God; *mukhya*-chief; *prayojana*-goal of life; *haya*-is.



TRANSLATION



"The goal of love of Godhead is not to become materially rich or free from material bondage. The real goal is to be situated in devotional service to the Lord and to enjoy transcendental bliss.



PURPORT



The results of devotional service are certainly not material benefits or liberation from material bondage. The goal of devotional service is to be eternally situated in the loving service of the Lord and to enjoy spiritual bliss from that service. One is said to be in a poverty-stricken condition when one forgets the Supreme Personality of Godhead. One has to end such a life of poverty in order to automatically end the miserable conditions of material existence. One is automatically liberated from material enjoyment when one tastes the service of Kṛṣṇa. One does not have to endeavor separately for opulence. Opulence automatically comes to the pure devotee, even though he does not desire material happiness.





TEXT 143





veda-śāstre kahe sambandha, abhidheya, prayojana



kṛṣṇa, kṛṣṇa-bhakti, prema,--tina mahā-dhana



SYNONYMS



*veda-śāstre*-in Vedic literature; *kahe*-it is said; *sambandha*-relationship; *abhidheya*-execution; *pra yojana*-goal; *kṛṣṇa*-Lord Kṛṣṇa; *kṛṣṇa*-bhakti-devotional service to the Lord; *prema*-love of Godhead; *tina*-these three; *mahā-dhana*-the supreme treasure.



TRANSLATION



"In Vedic literatures, Kṛṣṇa is the central point of attraction, and His service is our activity. To attain the platform of love of Kṛṣṇa is life's ultimate goal. Therefore Kṛṣṇa, Kṛṣṇa's service and love of Kṛṣṇa are the three great riches of life.





TEXT 144





vedādi sakala śāstre kṛṣṇa--mukhya sambandha



tāṅra jñāne ānuṣaṅge yāya māyā-bandha



SYNONYMS



*veda-ādi*-beginning with the Vedas; *sakala*-all; *śāstre*-in the revealed scriptures; *kṛṣṇa*-Lord Kṛṣṇa; *mukhya*-chief; *sambandha*-central point or central attraction; *tāṅra jñāne*-by knowledge of Him; *ānuṣaṅge*-simultaneously; *yāya*-goes away; *māyā-bandha*-the bondage of material existence.



TRANSLATION



"In all revealed scriptures, beginning with the *Vedas*, the central point of attraction is Kṛṣṇa. When complete knowledge of Him is realized, the bondage of māyā, the illusory energy, is automatically broken.





TEXT 145





vyāmohāya carācarasya jagatas te te purāṇāgamās



tāṁ tām eva hi devatāṁ paramikāṁ jalpantu kalpāvadhi



siddhānte punar eka eva bhagavān viṣṇuḥ samastāgama-



vyāpāreṣu vivecana-vyatikaraṁ nīteṣu niścīyate



SYNONYMS



*vyāmohāya*-to increase the illusion and ignorance; *cara-acarasya*-of all living entities, moving and nonmoving; *jagataḥ*-of the world; *te te*-those respective; *purāṇa*-the supplementary Vedic literatures called the Purāṇas; *āgamāḥ*-and Vedas; *tām tām*-that respective; *eva hi*-certainly; *devatām*-demigod; *paramikām*-as supreme; *jalpantu*-let them speak about; *kalpa*-avadhi-until the end of the millennium; *siddhānte*-in conclusion; *punaḥ*-but; *ekaḥ*-one; *eva*-only; *bhagavān*-Supreme Personality of Godhead; *viṣṇuḥ*-Lord Viṣṇu; *samasta*-all; *āgama*-of the Vedas; *vyāpāreṣu*-in the dealings; *vivecana-vyatikaram*-to collective consideration; *nīteṣu*-when forcibly brought; *niścīyate*-is established.



TRANSLATION



" 'There are many types of Vedic literatures and supplementary *Purāṇas*. In each of them there are particular demigods who are spoken of as the chief demigods. This is just to create an illusion for moving and nonmoving living entities. Let them perpetually engage in such imaginations. However, when one analytically studies all these Vedic literatures collectively, he comes to the conclusion that Lord Viṣṇu is the one and only Supreme Personality of Godhead.'



PURPORT



This is a verse from the *Padma Purāṇa*.





TEXT 146





mukhya-gauṇa-vṛtti, kiṁvā anvaya-vyatireke



vedera pratijñā kevala kahaye kṛṣṇake



SYNONYMS



*mukhya*-chief; *gauṇa*-secondary; *vṛtti*-meaning; *kiṁvā*-or; *anvaya*-vyatireke-directly or indirectly; *vedera pratijñā*-ultimate declaration of the Vedas; *kevala*-only; *kahaye*-speaks; *kṛṣṇake*-about Kṛṣṇa.



TRANSLATION



"When one accepts Vedic literature by interpretation or even by dictionary meaning, directly or indirectly the ultimate declaration of Vedic knowledge points to Lord Kṛṣṇa.





TEXTS 147-148





kiṁ vidhatte kim ācaṣṭe



kim anūdya vikalpayet



ity asyā hṛdayaṁ loke



nānyo mad veda kaścana



māṁ vidhatte 'bhidhatte māṁ



vikalpyāpohyate hy aham



etāvān sarva-vedārthaḥ



śabda āsthāya māṁ bhidām



māyā-mātram anūdyānte



pratiṣidhya prasīdati



SYNONYMS



*kim*-what; *vidhatte*-direct; *kim*-what; *ācaṣṭe*-declare; *kim*-what; *anūdya*-taking as the object; *vikalpayet*-may conjecture; *iti*-thus; *asyāḥ*-of the Vedic literature; *hṛdayam*-intention; *loke*-in this world; *na*-not; *anyaḥ*-other; *mat*-than Me; *veda*-knows; *kaścana*-anyone; *mām*-Me; *vidhatte*-they ordain; *abhidhatte*-set forth; *mām*-Me; *vikalpya*-speculating; *aphyate*-am fixed; *hi*-certainly; *aham*-I; *etāvān*-of such measures; *sarva-veda-arthaḥ*-the purport of the Vedas; *śabdaḥ*-the Vedas; *āsthāya*-taking shelter of; *mām*-Me; *bhidām*-different; *māyā*-illusory energy; *mātram*-only; *anūdya*-saying; *ante*-at the end; *pratiṣidhya*-driving away; *prasīdati*-gets satisfaction.



TRANSLATION



" 'What is the direction of all Vedic literatures? On whom do they set focus? Who is the purpose of all speculation? Outside of Me no one knows these things. Now you should know that all these activities are aimed at ordaining and setting forth Me. The purpose of Vedic literature is to know Me by different speculations, either by indirect understanding or by dictionary understanding. Everyone is speculating about Me. The essence of all Vedic literatures is to distinguish Me from māyā. By considering the illusory energy, one comes to the platform of understanding Me. In this way one becomes free from speculation about the *Vedas* and comes to Me as the conclusion. Thus one is satisfied.'



PURPORT



These two verses are quoted from *Śrīmad-Bhāgavatam* (11.21.42,43). When Uddhava asked Kṛṣṇa about the purpose of Vedic speculation, the Lord informed him of the process of understanding Vedic literature. The *Vedas* are composed of karma-kāṇḍa, jñāna-kāṇḍa and upāsanā-kāṇḍa. If one analytically studies the purpose of the *Vedas*, he understands that by karma-kāṇḍa, sacrificial activity, one comes to the conclusion of jñāna-kāṇḍa, speculative knowledge. After speculation, one comes to the conclusion that worship of the Supreme Personality of Godhead is the ultimate. When one comes to this conclusion, he becomes fully satisfied.





TEXT 149





kṛṣṇera svarūpa--ananta, vaibhava--apāra



cic-chakti, māyā-śakti, jīva-śakti āra



SYNONYMS



*kṛṣṇera sva-rūpa*-the transcendental form of Kṛṣṇa; *ananta*-unlimitedly expanded; *vaibhava*-opulence; *apāra*-unlimited; *cit-śakti*-internal potency; *māyā-śakti*-external potency; *jīva-śakti*-marginal potency; *āra*-and.



TRANSLATION



"The transcendental form of Lord Kṛṣṇa is unlimited and also has unlimited opulence. He possesses the internal potency, external potency and marginal potency.





TEXT 150





vaikuṇṭha, brahmāṇḍa-gaṇa--śakti-kārya ha ya



svarūpa-śakti śakti-kāryera--kṛṣṇa samāśraya



SYNONYMS



*vaikuṇṭha*-the spiritual world; *brahmāṇḍa*-gaṇa-universes of the material world; *śakti-kārya haya*-they are all activities of Kṛṣṇa's potencies; *svarūpa-śakti*-of the internal potency; *śakti-kāryera*-of the activities of the external potency; *kṛṣṇa*-Lord Kṛṣṇa; *samāśraya*-the original source.



TRANSLATION



"Both the material and spiritual world are transformations of Kṛṣṇa's internal and external potencies. Therefore Kṛṣṇa is the original source of both material and spiritual manifestations.





TEXT 151





daśame daśamaṁ lakṣyam



āśritāśraya-vigraham



śrī-kṛṣṇākhyaṁ paraṁ dhāma



jagad-dhāma namāmi tat



SYNONYMS



*daśame*-in the Tenth Canto; *daśamam*-the tenth subject matter; *lakṣyam*-to be seen; *āśrita*-of the sheltered; *āśraya*-of the shelter; *vigraham*-who is the form; *śrī*-kṛṣṇa-ākhyam-known as Lord Śrī Kṛṣṇa; *param*-supreme; *dhāma*-abode; *jagat-dhāma*-the abode of the universes; *namāmi*-I offer my obeisances; *tat*-to Him.



TRANSLATION



" 'The Tenth Canto of *Śrīmad-Bhāgavatam* reveals the tenth object, the Supreme Personality of Godhead, who is the shelter of all surrendered souls. He is known as Śrī Kṛṣṇa, and He is the ultimate source of all the universes. Let me offer my obeisances unto Him.'



PURPORT



This is a quotation from Bhāvārtha-dīpikā, Śrīdhara Svāmī's commentary on *Śrīmad-Bhāgavatam* (10.1.1). In the Tenth Canto of *Śrīmad-Bhāgavatam* there is a description of the āśraya-tattva, Śrī Kṛṣṇa. There are two tattvas-āśraya-tattva and āśrita-tattva. Āśraya-tattva is the objective, and āśrita-tattva is the subjective. Since the lotus feet of Lord Śrī Kṛṣṇa are the shelter of all devotees, Śrī Kṛṣṇa is called paraṁ dhāma. In *Bhagavad-gītā* it is stated: paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān. Everything is resting under the lotus feet of Kṛṣṇa. In *Śrīmad-Bhāgavatam* (10.14.58) it is stated:





samāśritā ye pada-pallava-plavaṁ

mahat-padaṁ puṇya-yaśo-murāreḥ



Under the lotus feet of Śrī Kṛṣṇa, the entire mahat-tattva is existing. Since everything is under Śrī Kṛṣṇa's protection, Śrī Kṛṣṇa is called āśraya-tattva. Everything else is called āśrita-tattva. The material creation is also called āśrita-tattva. Liberation from material bondage and the attainment of the spiritual platform are also āśrita-tattva. Kṛṣṇa is the only āśraya-tattva. In the beginning of the creation there are Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. They are also āśraya-tattva. Kṛṣṇa is the cause of all causes (sarva-kāraṇa-kāraṇam). To understand Kṛṣṇa perfectly, one has to make an analytical study of āśraya-tattva and āśrita-tattva.





TEXT 152





kṛṣṇera svarūpa-vicāra śuna, sanātana



advaya-jñāna-tattva, vraje vrajendra-nandana



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *svarūpa*-vicāra-consideration of the eternal form; *śuna*-please hear; *sanātana*-My dear Sanātana; *advaya-jñāna-tattva*-the Absolute Truth without duality; *vraje*-in Vṛndāvana; *vrajendra-nandana*-the son of Nanda Mahārāja.



TRANSLATION



"O Sanātana, please hear about the eternal form of Lord Kṛṣṇa. He is the Absolute Truth, devoid of duality but present in Vṛndāvana as the son of Nanda Mahārāja.





TEXT 153





sarva-ādi, sarva-aṁśī, kiśora-śekhara



cid-ānanda-deha, sarvāśraya, sarveśvara



SYNONYMS



*sarva-ādi*-origin of everything; *sarva*-aṁśī-sum total of all parts and parcels; *kiśora-śekhara*-the supreme youth; *cit-ānanda-deha*-a body of spiritual blissfulness; *sarva-āśraya*-shelter of everyone; *sarva-īśvara*-master of everyone.



TRANSLATION



"Kṛṣṇa is the original source of everything and the sum total of everything. He appears as the supreme youth, and His whole body is composed of spiritual bliss. He is the shelter of everything and master of everyone.



PURPORT



Kṛṣṇa is the origin of all viṣṇu-tattvas, including Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. He is the ultimate goal of Vaiṣṇava philosophy. Everything emanates from Him. His body is completely spiritual and is the source of all spiritual being. Although He is the source of everything, He Himself has no source. Advaitam acyutam anādim ananta-rūpaṁ, ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca. Although He is the supreme source of everyone, He is still always a fresh youth.





TEXT 154





īśvaraḥ paramaḥ kṛṣṇaḥ



sac-cid-ānanda-vigrahaḥ



anādir ādir govindaḥ



sarva-kāraṇa-kāraṇam



SYNONYMS



*īśvaraḥ*-the controller; *paramaḥ*-supreme; *kṛṣṇaḥ*-Lord Kṛṣṇa; *sat*-eternal existence; *cit*-absolute knowledge; *ānanda*-absolute bliss; *vigrahaḥ*-whose form; *anādiḥ*-without beginning; *ādiḥ*-the origin; *govindaḥ*-Lord Govinda; *sarva-kāraṇa-kāraṇam*-the cause of all causes.



TRANSLATION



" 'Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.'



PURPORT



This is the first verse of the Fifth Chapter of Brahma-saṁhitā.





TEXT 155





svayaṁ bhagavān kṛṣṇa, 'govinda' para nāma



sarvaiśvarya-pūrṇa yāṅra goloka--nitya-dhāma



SYNONYMS



*sva yam*-personally; *bhagavān*-the Supreme Personality of Godhead; *kṛṣṇa*-Kṛṣṇa; *govinda*-Govinda; *para nāma*-another name; *sarva*-aiśvarya-pūrṇa-full of all opulences; *yāṅra*-whose; *goloka*-Goloka Vṛndāvana; *nitya*-dhāma-eternal abode.



TRANSLATION



"The original Supreme Personality of Godhead is Kṛṣṇa. His original name is Govinda. He is full of all opulences, and His eternal abode is known as Goloka Vṛndāvana.





TEXT 156





ete cāṁśa-kalāḥ puṁsaḥ



kṛṣṇas tu bhagavān svayam



indrāri-vyākulaṁ lokaṁ



mṛḍayanti yuge yuge



SYNONYMS



*ete*-these; *ca*-and; *aṁśa*-plenary portions; *kalāḥ*-parts of plenary portions; *puṁsaḥ*-of the puruṣa-avatāras; *kṛṣṇaḥ*-Lord Kṛṣṇa; *tu*-but; *bhagavān*-the Supreme Personality of Godhead; *svayam*-Himself; *indra-ari*-the enemies of Lord Indra; *vyākulam*-full of; *lokam*-the world; *mṛḍayanti*-make happy; *yuge yuge*-at the right time in each age.



TRANSLATION



" 'All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the puruṣa-avatāras. But Kṛṣṇa is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.3.28). See also *Ādi-līlā*, Chapter Two, verse 67.





TEXT 157





jñāna, yoga, bhakti,--tina sādhanera vaśe



brahma, ātmā, bhagavān--trividha prakāśe



SYNONYMS



*jñāna*-knowledge; *yoga*-mystic power; *bhakti*-devotional service; *tina*-three; *sādhanera*-of the processes of spiritual life; *vaśe*-under the control; *brahma*-impersonal Brahman; *ātmā*-localized Paramātmā; *bhagavān*-the Supreme Personality of Godhead; *tri*-vidha prakāśe-three kinds of manifestation.



TRANSLATION



"There are three kinds of spiritual processes for understanding the Absolute Truth-the processes of speculative knowledge, mystic yoga and bhakti-yoga. According to these three processes, the Absolute Truth is manifested as Brahman, Paramātmā and Bhagavān.





TEXT 158





vadanti tat tattva-vidas



tattvaṁ yaj jñānam advayam



brahmeti paramātmeti



bhagavān iti śabdyate



SYNONYMS



*vadanti*-they say; *tat*-that; *tattva*-vidaḥ-learned souls; *tattvam*-the Absolute Truth; *yat*-which; *jñānam*-knowledge; *advayam*-nondual; *brahma*-Brahman; *iti*-thus; *paramātmā*-Paramātmā; *iti*-thus; *bhagavān*-Bhagavān; *iti*-thus; *śabdyate*-is known.



TRANSLATION



" 'Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.2.11). For an explanation, see also *Ādi-līlā*, Chapter Two, verse 11.





Those who are interested in the impersonal Brahman effulgence which is not different from the Supreme Personality of Godhead, can attain that goal by speculative knowledge. Those who are interested in practicing mystic yoga can attain the localized aspect of Paramātmā. As stated in *Bhagavad-gītā*, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: the Supreme Personality of Godhead is situated within the heart as Paramātmā. He witnesses the activities of the living entities and gives them permission to act.





TEXT 159





brahma--aṅga-kānti tāṅra, nirviśeṣa prakāśe



sūrya yena carma-cakṣe jyotirmaya bhāse



SYNONYMS



*brahma*-the impersonal Brahman effulgence; *aṅga-kānti*-the bodily rays; *tāṅra*-of Him; *nirviśeṣa*-without varieties; *prakāśe*-manifestation; *sūrya yena*-exactly like the sun; *carma*-cakṣe-with our ordinary material eyes; *jyotiḥ*-maya-simply effulgent; *bhāse*-appears.



TRANSLATION



"The manifestation of the impersonal Brahman effulgence, which is without variety, is the rays of Kṛṣṇa's bodily effulgence. It is exactly like the sun. When the sun is seen by our ordinary eyes, it simply appears to consist of effulgence.





TEXT 160





yasya prabhā prabhavato jagad-aṇḍa-koṭi-



koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam



tad brahma niṣkalam anantam aśeṣa-bhūtaṁ



govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



SYNONYMS



*yasya*-of whom; *prabhā*-the effulgence; *prabhavataḥ*-of one who excels in power; *jagat-aṇḍa*-of universes; *koṭi-koṭiṣu*-in millions and millions; *aśeṣa*-unlimited; *vasudhā-ādi*-with planets and other manifestations; *vibhūti*-with opulences; *bhinnam*-becoming variegated; *tat*-that; *brahma*-Brahman; *niṣkalam*-without parts; *anantam*-unlimited; *aśeṣa-bhūtam*-being complete; *govindam*-Lord Govinda; *ādi-puruṣam*-the original person; *tam*-Him; *aham*-I; *bhajāmi*-worship.



TRANSLATION



" 'I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes.'



PURPORT



This verse is quoted from Brahma-saṁhitā (5.40). For an explanation, refer to *Ādi-līlā*, Chapter Two, verse 14.





TEXT 161





paramātmā yeṅho, teṅho kṛṣṇera eka aṁśa



ātmāra 'ātmā' haya kṛṣṇa sarva-avataṁsa



SYNONYMS



*paramātmā*-the Supersoul within the heart; *yeṅho*-who; *teṅho*-He; *kṛṣṇera*-of Lord Kṛṣṇa; *eka*-one; *aṁśa*-plenary portion; *ātmāra*-of the soul; *ātmā*-the soul; *haya*-is; *kṛṣṇa*-Lord Kṛṣṇa; *sarva*-of everything; *avataṁsa*-source.



TRANSLATION



"The Paramātmā, the Supersoul feature, is the partial plenary portion of the Supreme Personality of Godhead, who is the original source of all living entities. It is also Kṛṣṇa who is the original source of Paramātmā.





TEXT 162





kṛṣṇam enam avehi tvam



ātmānam akhilātmanām



jagad-dhitāya so 'py atra



dehīvābhāti māyayā



SYNONYMS



*kṛṣṇam*-in the Supreme Personality of Godhead; *enam*-this; *avehi*-just try to understand; *tvam*-you; *ātmānam*-the soul; *akhila-ātmanām*-of all living entities; *jagat-hita-ya*-the benefit of the whole universe; *saḥ*-He; *api*-certainly; *atra*-here; *dehī*-a human being; *iva*-like; *ābhāti*-appears; *māyayā*-by His internal potency.



TRANSLATION



" 'You should know Kṛṣṇa as the original soul of all ātmās [living entities]. For the benefit of the whole universe, He has, out of His causeless mercy, appeared as an ordinary human being. He has done this with the strength of His own internal potency.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.14.55). Parīkṣit Mahārāja asked Śukadeva Gosvāmī why Kṛṣṇa was so beloved by the residents of Vṛndāvana, who loved Him even more than their own offspring or life itself. At that time Śukadeva Gosvāmī replied that everyone's ātmā, or soul, is very, very dear, especially to all living entities who have accepted material bodies. However, that ātmā, the spirit soul, is part and parcel of Kṛṣṇa. For this reason, Kṛṣṇa is very dear to every living entity. Everyone's body is very dear to oneself, and one wants to protect the body by all means because within the body the soul is living. Due to the intimate relationship between the soul and the body, the body is important and dear to everyone. Similarly, the soul, being part and parcel of Kṛṣṇa, the Supreme Lord, is very, very dear to all living entities. Unfortunately, the soul forgets his constitutional position and thinks he is only the body (deha-ātma-bud-dhi). Thus the soul is subjected to the rules and regulations of material nature. When a living entity, by his intelligence, reawakens his attraction for Kṛṣṇa, he can understand that he is not the body but part and parcel of Kṛṣṇa. Thus filled with knowledge, he no longer labors under attachment to the body and everything related to the body. janasya moho 'yam aham mameti. Material existence, wherein one thinks, "I am the body, and this belongs to me," is also illusory. One must redirect his attraction to Kṛṣṇa. *Śrīmad-Bhāgavatam* (1.2.7) states:





vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam



"By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world."





TEXT 163





athavā bahunaitena



kiṁ jñātena tavārjuna



viṣṭabhyāham idaṁ kṛtsnam



ekāṁśena sthito jagat



SYNONYMS



*athavā*-or; *bahunā*-much; *etena*-with this; *kim*-what use; *jñātena*-being known; *tava*-by you; *arjuna*-O Arjuna; *viṣṭabhya*-pervading; *aham*-I; *idam*-this; *kṛtsnam*-entire; *eka*-aṁśena-with one portion; *sthitaḥ*-situated; *jagat*-universe.



TRANSLATION



" 'But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself, I pervade and support this entire universe.'



PURPORT



This is a quotation from *Bhagavad-gītā* (10.42).





TEXT 164





'bhaktye' bhagavānera anubhava--pūrṇa-rūpa



eka-i vigrahe tāṅra ananta svarūpa



SYNONYMS



*bhaktye*-by devotional service; *bhagavānera*-of the Supreme Personality of Godhead; *anubhava*-perception; *pūrṇa*-rūpa-perfectly; *eka*-i-one; *vigrahe*-in the transcendental form; *tāṅra*-His; *ananta*-unlimited; *sva*-rūpa-expansions of plenary portions.



TRANSLATION



"Only by devotional activity can one understand the transcendental form of the Lord, which is perfect in all respects. Although His form is one, He can expand His form into unlimited numbers by His supreme will.





TEXT 165





sva yaṁ-rūpa, tad-ekātma-rūpa, āveśa--nāma



prathamei tina-rūpe rahena bhagavān



SYNONYMS



*sva yam-rūpa*-the personal form; *tat-ekātma-rūpa*-the same form, nondifferent from svayaṁ-rūpa; *āveśa*-especially empowered; *nāma*-named; *prathamei*-in the beginning; *tina-rūpe*-in three forms; *rahena*-remains; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



"The Supreme Personality of Godhead exists in three principal forms-svayaṁ-rūpa, tad-ekātma-rūpa, and āveśa-rūpa.



PURPORT



Śrīla Rūpa Gosvāmī has described svayaṁ-rūpa in his Laghu-bhāgavatāmṛta, pūrva-khaṇḍa, verse 12, ananyāpekṣi yad rūpaṁ svayaṁ-rūpaḥ sa ucyate: the original form of the Supreme Personality of Godhead does not depend on other forms. The original form is called svayaṁ-rūpa, and it is described in *Śrīmad-Bhāgavatam*: kṛṣṇas tu bhagavān svayam (1.3.28). Kṛṣṇa's original form as a cowherd boy in Vṛndāvana is called svayaṁ-rūpa. It is confirmed in the Brahma-saṁhitā (5.1):





īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam



There is nothing superior to Govinda. He is the ultimate source and the cause of all causes. In *Bhagavad-gītā* (7.7) the Lord says, mattaḥ parataraṁ nānyat: "There is no truth superior to Me.





The tad-ekātma-rūpa is also described in the Laghu-bhāgavatāmṛta, Pūrva-khaṇḍa, verse 14:



yad rūpaṁ tad-abhedena

svarūpeṇa virājate

ākṛtyādibhir anyādṛk

sa tad-ekātma-rūpakaḥ



The tad-ekātma-rūpa forms exist simultaneously with the svayaṁ-rūpa form and are nondifferent. At the same time, the bodily features and specific activities appear to be different. This tad-ekātma-rūpa is also divided into two categories-svāṁśa and vilāsa.





His āveśa form is also explained in the Laghu-bhāgavatāmṛta, verse 18:



jñāna-śaktyādi-kalayā

yatrāviṣṭo janārdanaḥ

ta āveśā nigadyante

jīvā eva mahattamāḥ



A living entity who is specifically empowered by the Lord with knowledge or strength is technically called āveśa-rūpa. As stated in the *Caitanya-caritāmṛta* (Antya 7.11), kṛṣṇa-śakti vinā nahe tāra pravartana: unless a devotee is specifically empowered by the Lord, he cannot preach the holy name of the Lord all over the world. This is an explanation of the word āveśa-rūpa.





TEXT 166





'svayaṁ-rūpa' 's va yaṁ-prakāśa'--dui rūpe sphūrti



svayaṁ-rūpe--eka 'kṛṣṇa' vraje gopa-mūrti



SYNONYMS



*sva yam-rūpa*-the original form of the Lord; *sva yam-prakāśa*-the personal manifestation; *dui rūpe*-in two forms; *sphūrti*-exhibition; *svayam-rūpe*-in the original form; *eka*-one; *kṛṣṇa*-Kṛṣṇa, the Supreme Personality of Godhead; *vraje*-in Vṛndāvana; *gopa-mūrti*-the cowherd boy.



TRANSLATION



"The original form of the Lord [svayaṁ-rūpa] is exhibited in two forms-svayaṁ-rūpa and svayaṁ-prakāśa. In His original form as svayaṁ-rūpa, Kṛṣṇa is observed as a cowherd boy in Vṛndāvana.





TEXT 167





'prābhava-vaibhava'-rūpe dvividha prakāśe



eka-vapu bahu rūpa yaiche haila rāse



SYNONYMS



*prābhava*-prābhava; *vaibhava*-vaibhava; *rūpe*-in forms; *dvi*-vidha pra-kāśe-twofold manifestations; *eka-vapu*-the same original form; *bahu rūpa*-expanded into unlimited numbers; *yaiche*-like; *haila*-it was; *rāse*-while dancing in the rāsa dance with the gopīs.



TRANSLATION



"In His original form, Kṛṣṇa manifests Himself in two features-prābhava and vaibhava. He expands His one original form into many, as He did during the rāsa-līlā dance.





TEXT 168





mahiṣī-vivāhe haila bahu-vidha mūrti



'prābhava prakāśa'--ei śāstra-parasiddhi



SYNONYMS



*mahiṣī-vivāhe*-in the matter of marrying 16,108 wives at Dvārakā; *haila*-there were; *bahu*-vidha mūrti-many forms; *prābhava prakāśa*-called prābhava-prakāśa; *ei*-this; *śāstra*-parasiddhi-determined by reference to the revealed scriptures.



TRANSLATION



"When the Lord married 16,108 wives at Dvārakā, He expanded Himself into many forms. These expansions and the expansions at the rāsa dance are called prābhava-prakāśa, according to the directions of revealed scriptures.





TEXT 169





saubhary-ādi-prāya sei kāya-vyūha naya



kāya-vyūha haile nāradera vismaya nā haya



SYNONYMS



*saubhari-ādi*-beginning with the sage named Saubhari; *prāya*-like; *sei*-that; *kāya-vyūha*-the expansion of one's body; *naya*-is not; *kāya*-vyūha-expansions of the body; *haile*-if there are; *nāradera*-of Nārada Muni; *vismaya*-the astonishment; *nā haya*-there cannot be.



TRANSLATION



"The prābhava-prakāśa expansions of Lord Kṛṣṇa are not like the expansions of the sage Saubhari. Had they been so, Nārada would not have been astonished to see them.





TEXT 170





citraṁ bataitad ekena



vapuṣā yugapat pṛthak



gṛheṣu dvy-aṣṭa-sāhasraṁ



striya eka udāvahat



SYNONYMS



*citram*-wonderful; *bata*-oh; *etat*-this; *ekena*-with one; *vapuṣā*-form; *yugapat*-simultaneously; *pṛthak*-separately; *gṛheṣu*-in the houses; *dvi*-asta-sāhasram-sixteen thousand; *striyaḥ*-all the queens; *ekaḥ*-the one Śrī Kṛṣṇa; *udāvahat*-married.



TRANSLATION



" 'It is astounding that Lord Śrī Kṛṣṇa, who is one without a second, expanded Himself in sixteen thousand similar forms to marry sixteen thousand queens in their respective homes.'



PURPORT



This verse is spoken by Nārada Muni in *Śrīmad-Bhāgavatam* (10.69.2).





TEXT 171





sei vapu, sei ākṛti pṛthak yadi bhāse



bhāvāveśa-bhede nāma 'vaibhava-prakāśe'



SYNONYMS



*sei vapu*-that form; *sei ākṛti*-that feature; *pṛthak*-different; *yadi*-if; *bhāse*-appears; *bhāva-āveśa*-of the ecstatic emotion; *bhede*-according to varieties; *nāma*-named; *vaibhava*-prakāśe-vaibhava-prakāśa.



TRANSLATION



"If one form or feature is differently manifested according to different emotional features, it is called vaibhava-prakāśa.





TEXT 172





ananta prakāśe kṛṣṇera nāhi mūrti-bheda



ākāra-varṇa-astra-bhede nāma-vibheda



SYNONYMS



*ananta prakāśe*-in innumerable manifestations; *kṛṣṇera*-of Lord Kṛṣṇa; *nāhi*-there is not; *mūrti*-bheda-difference of form; *ākāra*-of features; *varṇa*-of color; *astra*-of weapons; *bhede*-according to differentiation; *nāma*-vibheda-difference of names.



TRANSLATION



"When the Lord expands Himself in innumerable forms, there is no difference in the forms, but due to different features, bodily colors and weapons, the names are different.





TEXT 173





anye ca saṁskṛtātmāno



vidhinābhihitena te



yajanti tvan-mayās tvāṁ vai



bahu-mūrtyeka-mūrtikam



SYNONYMS



*anye*-different persons; *ca*-also; *saṁskṛta-ātmānaḥ*-persons who are purified; *vidhinā*-by the regulative principles; *abhihitena*-stated in the revealed scriptures; *te*-such persons; *yajanti*-worship; *tvat-mayāḥ*-being absorbed in You; *tvām*-You; *vai*-certainly; *bahu-mūrti*-having many forms; *eka*-mūrtikam-although one.



TRANSLATION



" 'In different Vedic scriptures, there are prescribed rules and regulative principles for worshiping different types of forms. When one is purified by these rules and regulations, he worships You, the Supreme Personality of Godhead. Although manifest in many forms, You are one.'



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (10.40.7). In the *Vedas* it is stated that the one becomes many (eko bahu syām). The Supreme Personality of Godhead expands Himself in various forms-viṣṇu-tattva, jīva-tattva and śakti-tattva.





According to the Vedic literatures, there are different regulative principles for the worship of each of these forms. If one takes advantage of the Vedic literatures and purifies himself by following the rules and regulations, ultimately he worships the Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇa says in *Bhagavad-gītā* (4.11): mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ. Worship of the demigods is in a sense worship of the Supreme Personality of Godhead, but such worship is said to be avidhi-pūrvakam, improper. Actually demigod worship is meant for unintelligent men. One who is intelligent considers the words of the Supreme Personality of Godhead: sarva dharmān parityajya mām ekaṁ śaraṇaṁ vraja. One who worships demigods worships the Supreme Lord indirectly, but according to the revealed scriptures, there is no need to worship Him indirectly. One can worship Him directly.





TEXT 174





vaibhava-prakāśa kṛṣṇera--śrī-balarāma



varṇa-mātra-bheda, saba--kṛṣṇera samāna



SYNONYMS



*vaibhava*-prakāśa-manifestation of the vaibhava feature; *kṛṣṇera*-of Lord Kṛṣṇa; *śrī-balarāma*-Śrī Balarāma; *varṇa*-mātra-color only; *bheda*-difference; *saba*-everything; *kṛṣṇera samāna*-equal to Kṛṣṇa.



TRANSLATION



"The first manifestation of the vaibhava feature of Kṛṣṇa is Śrī Balarāmajī. Śrī Balarāma and Kṛṣṇa have different bodily colors, but otherwise Śrī Balarāma is equal to Kṛṣṇa in all respects.



PURPORT



To understand the difference between svayaṁ-rūpa, tad-ekātma-rūpa, āveśa, prābhava and vaibhava, Śrīla Bhaktivinoda Ṭhākura has given the following description. In the beginning, Kṛṣṇa has three bodily features: (1) svayaṁ-rūpa, as a cowherd boy in Vṛndāvana; (2) tad-ekātma-rūpa, which is divided into svāṁśaka and vilāsa; and (3) āveśa-rūpa. The svāṁśaka, or expansions of the personal potency, are (1) Kāraṇodakaśāyī, Garbhodakaśāyī, Kṣīrodakaśāyī and (2) incarnations such as the fish, tortoise, boar and Nṛsiṁha. The vilāsa-rūpa has a prābhava division, including Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. There is also a vaibhava division in which there are twenty-four forms, including the second Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. For each of these, there are three forms; therefore there are twelve forms altogether. These twelve forms constitute the predominant names for the twelve months of the year as well as the twelve tilaka marks on the body. Each of the four Personalities of Godhead expands into two other forms; thus there are eight forms, such as Puruṣottama, Acyuta, etc. The four forms (Vāsudeva, etc.), the twelve (Keśava, etc.), and the eight (Puruṣottama, etc.) all together constitute twenty-four forms. All the forms are differently named in accordance with the weapons They hold in Their four hands.





TEXT 175





vaibhava-prakāśa yaiche devakī-tanuja



dvibhuja-svarūpa kabhu, kabhu haya caturbhuja



SYNONYMS



*vaibhava-prakāśa*-the feature of vaibhava-prakāśa; *yaiche*-just as; *devakī-tanuja*-the son of Devakī; *dvi*-bhuja-two-handed; *svarūpa*-form; *kabhu*-sometimes; *kabhu*-sometimes; *haya*-is; *catuḥ*-bhuja-four-handed.



TRANSLATION



"An example of vaibhava-prakāśa is the son of Devakī. He sometimes has two hands and sometimes four hands.



PURPORT



When Lord Kṛṣṇa took His birth, He appeared outside the womb as four-handed Viṣṇu. Then Devakī and Vasudeva offered their prayers to Him and asked Him to assume His two-handed form. The Lord immediately assumed His two handed form and ordered that He be transferred to Gokula on the other side of the River Yamunā.





TEXT 176





ye-kāle dvibhuja, nāma--vaibhava-prakāśa



caturbhuja haile, nāma--prābhava-prakāśa



SYNONYMS



*ye*-kāle dvi-bhuja-when the Lord appears as two-handed; *nāma*-named; *vaibhava*-prakāśa-vaibhava-prakāśa; *catuḥ*-bhuja haile-when He becomes four-handed; *nāma*-named; *prābhava*-prakāśa-prābhava-prakāśa.



TRANSLATION



"When the Lord is two-handed, He is called vaibhava-prakāśa, and when He is four-handed He is called prābhava-prakāśa.





TEXT 177





sva yaṁ-rūpera gopa-veśa, gopa-abhimāna



vāsudevera kṣatriya-veśa, 'āmi--kṣatriya'-jñāna



SYNONYMS



*svayam-rūpera*-of the original form; *gopa-veśa*-the dress of a cowherd boy; *gopa*-abhimāna-thinking Himself a cowherd boy; *vāsudevera*-of Vāsudeva, the son of Vasudeva and Devakī; *kṣatriya-veśa*-the dress is like that of a kṣatriya; *āmi*-I; *kṣatriya*-a kṣatriya; *jñāna*-knowledge.



TRANSLATION



"In His original form, the Lord dresses like a cowherd boy and thinks Himself one of them. When He appears as Vāsudeva, the son of Vasudeva and Devakī, His dress and consciousness are those of a kṣatriya, a warrior.





TEXT 178





saundarya, aiśvarya, mādhurya, vaidagdhya-vilāsa



vrajendra-nandane ihā adhika ullāsa



SYNONYMS



*saundarya*-the beauty; *aiśvarya*-the opulence; *mādhurya*-the sweetness; *vaidagdhya-vilāsa*-the intellectual pastimes; *vrajendra-nandane*-of the son of Nanda Mahārāja and Yaśodā; *ihā*-all these; *adhika ullāsa*-more jubilant.



TRANSLATION



"When one compares the beauty, opulence, sweetness and intellectual pastimes of Vāsudeva, the warrior, to Kṛṣṇa, the cowherd boy, son of Nanda Mahārāja, one sees that Kṛṣṇa's attributes are more pleasant.





TEXT 179





govindera mādhurī dekhi' vāsudevera kṣobha



se mādhurī āsvādite upajaya lobha



SYNONYMS



*govindera*-of Lord Govinda; *mādhurī*-the sweetness; *dekhi'*-seeing; *vāsudevera*-of Vāsudeva; *kṣobha*-agitation; *se*-that; *mādhurī*-sweetness; *āsvādite*-to taste; *upajaya*-awakens; *lobha*-greed.



TRANSLATION



"Indeed, Vāsudeva is agitated just to see the sweetness of Govinda, and a transcendental greed awakens in Him to enjoy that sweetness.





TEXT 180





udgīrṇādbhuta-mādhurī-parimalasyābhīra-līlasya me



dvaitaṁ hanta samīkṣayan muhur asau citrīyate cāraṇaḥ



cetaḥ keli-kutūhalottaralitaṁ satyaṁ sakhe māmakaṁ



yasya prekṣya svarūpatāṁ vraja-vadhū-sārūpyam anvicchati



SYNONYMS



*udgīrṇa*-overflowing; *adbhuta*-wonderful; *mādhurī*-sweetness; *parimalasya*-whose fragrance; *ābhīra*-of a cowherd boy; *līlasya*-who has pastimes; *me*-My; *dvaitam*-second form; *hanta*-alas; *samīkṣayan*-showing; *muhuḥ*-again and again; *asau*-that; *citrīyate*-is acting like a picture; *cāraṇaḥ*-dramatic actor; *cetaḥ*-heart; *keli-kutūhala*-by longing for pastimes; *uttaralitam*-greatly excited; *satyam*-actually; *sakhe*-O dear friend; *māmakam*-My; *yasya*-of whom; *prekṣya*-by seeing; *sva*-rūpatām-similarity to My form; *vraja-vadhū*-of the damsels of Vrajabhūmi; *sārūpyam*-a form like the forms; *anvicchati*-desires.



TRANSLATION



" 'My dear friend, this dramatic actor appears like a second form of My own self. Like a picture, He displays My pastimes as a cowherd boy overflowing with wonderfully attractive sweetness and fragrance, which are so dear to the damsels of Vraja. When I see such a display, My heart becomes greatly excited. I long for such pastimes and desire a form exactly like the damsels of Vraja.'



PURPORT



This verse is found in the Lalita-mādhava (4.19).





TEXT 181





mathurāya yaiche gandharva-nṛtya-daraśane



punaḥ dvārakāte yaiche citra-vilokane



SYNONYMS



*mathurāya*-at Mathurā; *yaiche*-just as; *gandharva-nṛtya*-the dance of the Gandharvas; *daraśane*-by seeing; *punaḥ*-again; *dvārakāte*-at Dvārakā; *yaiche*-just as; *citra-vilokane*-by seeing a picture of Kṛṣṇa.



TRANSLATION



"One instance of Vāsudeva's attraction to Kṛṣṇa occurred when Vāsudeva saw the Gandharva dance at Mathurā. Another instance occurred in Dvārakā when Vāsudeva was surprised to see a picture of Kṛṣṇa.





TEXT 182





aparikalita-pūrvaḥ kaś camatkāra-kārī



sphuratu mama garīyān eṣa mādhurya-pūraḥ



ayam aham api hanta prekṣya yaṁ lubdha-cetāḥ



sarabhasam upabhoktuṁ kāmaye rādhikeva



SYNONYMS



*aparikalita*-not experienced; *pūrvaḥ*-previously; *kaḥ*-who; *camatkāra*-kārī-causing wonder; *sphuratu*-manifests; *mama*-My; *garīyān*-more great; *eṣaḥ*-this; *mādhurya*-pūraḥ-abundance of sweetness; *ayam*-this; *aham*-I; *api*-even; *hanta*-alas; *prekṣya*-seeing; *yam*-which; *lubdha*-cetāḥ-My mind being bewildered; *sa*-rabhasam-impetuously; *upabhoktum*-to enjoy; *kāmaye*-desire; *rādhikā iva*-like Śrīmatī Rādhārāṇī.



TRANSLATION



" 'Who manifests an abundance of sweetness greater than Mine, which has never been experienced before and which causes wonder to all? Alas, I Myself, My mind bewildered upon seeing this beauty, impetuously desire to enjoy it like Śrīmatī Rādhārāṇī.'



PURPORT



This verse spoken by Vāsudeva in Dvārakā is recorded by Śrīla Rūpa Gosvāmī in his Lalita-mādhava (8.34).





TEXT 183





sei vapu bhinnābhāse kichu bhinnākāra



bhāvāveśākṛti-bhede 'tad-ekātma' nāma tāṅra



SYNONYMS



*sei vapu*-that body; *bhinna-ābhāse*-manifested differently; *kichu*-some; *bhinna-ākāra*-bodily differences; *bhāva-āveśa-ākṛti*-forms and transcendental emotions; *bhede*-by different; *tat-ekātma nāma*-the name is tad-ekātma; *tāṅra*-of Kṛṣṇa.



TRANSLATION



"When that body is a little differently manifest and its features a little different in transcendental emotion and form, it is called tad-ekātma.





TEXT 184





tad-ekātma-rūpe 'vilāsa', 'svāṁśa'--dui bheda



vilāsa, svāṁśera bhede vividha vibheda



SYNONYMS



*tat-ekātma-rūpe*-in the form of tad-ekātma; *vilāsa*-pastime; *svāṁśa*-personal expansion; *dui bheda*-two divisions; *vilāsa*-of the pastime expansion; *svāṁśera*-of the personal expansion; *bhede*-by differences; *vividha*-various; *vibheda*-distinctions.



TRANSLATION



"In the tad-ekātma-rūpa there are pastime expansions [vilāsa] and personal expansions [svāṁśa]. Consequently there are two divisions. According to pastime and personal expansion, there are various differences.





TEXT 185





prābhava-vaibhava-bhede vilāsa--dvidhākāra



vilāsera vilāsa-bheda--ananta prakāra



SYNONYMS



*prābhava-vaibhava-bhede*-by the differences between prābhava and vaibhava,; *vilāsa*-pastime expansion; *dvidhā-ākāra*-twofold; *vilāsera*-of pastime forms; *vilāsa-bheda*-by the different pastimes; *ananta prakāra*-unlimited varieties.



TRANSLATION



"Again the vilāsa forms are divided into twofold categories-prābhava and vaibhava. Again the pastimes of these forms are of unlimited variety.



PURPORT



In the Laghu-bhāgavatāmṛta, Pūrva-khaṇḍa, verse 17, it is stated:





tādṛśo nyūna-śaktiṁ yo

vyanakti svāṁśa īritaḥ

saṅkarṣaṇādir matsyādir

yathā tat-tat-svadhāmasu



When a form of Kṛṣṇa is nondifferent from the original form but is less important and exhibits less potency, it is called svāṁśa. Examples of the svāṁśa expansion can be found in the quadruple forms of the Lord residing in their respective places, beginning with Saṅkarṣaṇa, Pradyumna and Aniruddha and including the puruṣa-avatāras, līlā-avatāras, manvantara-avatāras and yuga-avatāras.





TEXT 186





prābhava-vilāsa--vāsudeva, saṅkarṣaṇa



pradyumna, aniruddha,--mukhya cāri-jana



SYNONYMS



*prābhava-vilāsa*-the prābhava-vilāsa forms; *vāsudeva*-Vāsudeva; *saṅkarṣaṇa*-Saṅkarṣaṇa; *pradyumna*-Pradyumna; *aniruddha*-Aniruddha; *mukhya cāri-jana*-the four chief expansions.



TRANSLATION



"The chief quadruple expansions are named Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. These are called prābhava-vilāsa.





TEXT 187





vraje gopa-bhāva rāmera, pure kṣatriya-bhāvana



varṇa-veśa-bheda, tāte 'vilāsa' tāṅra nāma



SYNONYMS



*vraje*-in Vṛndāvana; *gopa*-bhāva-emotion of a cowherd boy; *rāmera*-of Balarāma; *pure*-in Dvārakā; *kṣatriya-bhāvana*-the emotion of a kṣatriya; *varṇa-veśa-bheda*-by differences of dress and color; *tāte*-therefore; *vilāsa*-pastime expansion; *tāṅra nāma*-His name.



TRANSLATION



"Balarāma, who has the same original form of Kṛṣṇa, is Himself a cowherd boy in Vṛndāvana, and He also considers Himself to belong to the kṣatriya race in Dvārakā. Thus His color and dress are different, and He is called a pastime form of Kṛṣṇa.





TEXT 188





vaibhava-prakāśe āra prābhava-vilāse



eka-i mūrtye baladeva bhāva-bhede bhāse



SYNONYMS



*vaibhava-prakāśe*-in vaibhava manifestation; *āra*-and; *prābhava-vilāse*-in the prābhava pastime form; *eka-i mūrtye*-in one form; *baladeva*-Lord Baladeva; *bhāva*-bhede-according to different emotions; *bhāse*-exists.



TRANSLATION



"Śrī Balarāma is a vaibhava-prakāśa manifestation of Kṛṣṇa. He is also manifest in the original quadruple expansion of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. These are prābhava-vilāsa expansions with different emotions.





TEXT 189





ādi-catur-vyūha--iṅhāra keha nāhi sama



ananta caturvyūha-gaṇera prākaṭya-kāraṇa



SYNONYMS



*ādi-catuḥ-vyūha*-the original quadruple group; *iṅhāra*-of this; *keha nāhi*-no one; *sama*-equal; *ananta*-unlimited; *catuḥ-vyūha-gaṇera*-of the quadruple expansions; *prākaṭya*-of manifestation; *kāraṇa*-the cause.



TRANSLATION



"The first expansion of the caturvyūha, quadruple forms, is unique. There is nothing to compare with Them. These quadruple forms are the source of unlimited quadruple forms.





TEXT 190





kṛṣṇera ei cāri prābhava-vilāsa



dvārakā-mathurā-pure nitya iṅhāra vāsa



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *ei*-these; *cāri*-four; *prābhava*-vilāsa-prābhava pastime forms; *dvārakā-mathurā-pure*-in the two cities Dvārakā and Mathurā; *nitya*-eternal; *iṅhāra*-of Them; *vāsa*-the residential quarters.



TRANSLATION



"These four prābhava pastime forms of Lord Kṛṣṇa reside eternally in Dvārakā and Mathurā.





TEXT 191





ei cāri haite cabbiśa mūrti parakāśa



astra-bhede nāma-bheda--vaibhava-vilāsa



SYNONYMS



*ei cāri haite*-from these four; *cabbiśa*-twenty-four; *mūrti*-forms; *parakāśa*-manifestation; *astra*-bhede-according to the different weapons; *nāma-bheda*-the difference of names; *vaibhava-vilāsa*-the vaibhava pastime expansions.



TRANSLATION



"From the original quadruple expansion, twenty-four forms are manifest. They differ according to the placement of weapons in Their four hands. They are called vaibhava-vilāsa.





TEXT 192





punaḥ kṛṣṇa catur-vyūha lañā pūrva-rūpe



paravyoma-madhye vaise nārāyaṇa-rūpe



SYNONYMS



*punaḥ*-again; *kṛṣṇa*-Kṛṣṇa; *catuḥ-vyūha*-the quadruple expansions; *lañā*-taking; *pūrva*-rūpe-as previously; *paravyoma-madhye*-in the paravyoma area; *vaise*-resides; *nārāyaṇa-rūpe*-in the form of four-handed Nārāyaṇa.



TRANSLATION



"Lord Kṛṣṇa again expands, and within the paravyoma, the spiritual sky, He is situated in fullness as the four-handed Nārāyaṇa, accompanied by expansions of the original quadruple form.



PURPORT



At the top of the paravyoma, the spiritual sky, there is Goloka Vṛndāvana, which is divided into three parts. Two of the parts, called Mathurā and Dvārakā, are the residences of Kṛṣṇa in His prābhava-vilāsa forms. Balarāma, Kṛṣṇa's vaibhava-prakāśa, is eternally situated in Gokula. From the quadruple prābhava-vilāsa, twenty-four forms of the vaibhava-vilāsa are expanded. Each has four hands holding weapons in different positions. The topmost planet in the spiritual sky is Goloka Vṛndāvana, and below that planet is the spiritual sky itself. In that spiritual sky, Kṛṣṇa Himself is four-handed and is situated as Nārāyaṇa.





TEXT 193





tāṅhā haite punaḥ catur-vyūha-parakāśa



āvaraṇa-rūpe cāri-dike yāṅra vāsa



SYNONYMS



*tāṅhā haite*-from that original catur-vyūha; *punaḥ*-again; *catuḥ*-vyūha-parakāśa-manifestation of quadruple expansions; *āvaraṇa-rūpe*-in the form of a covering; *cāri-dike*-in four directions; *yāṅra*-whose; *vāsa*-residence.



TRANSLATION



"Thus the original quadruple forms again manifest Themselves in a second quadruple expansion. The residences of these second quadruple expansions cover the four directions.





TEXT 194





cāri-janera punaḥ pṛthak tina tina mūrti



keśavādi yāhā haite vilāsera pūrti



SYNONYMS



*cāri-janera*-of the original of the four expansions; *punaḥ*-again; *pṛthak*-separate; *tina tina*-three each; *mūrti*-forms; *keśava-ādi*-beginning with Lord Keśava; *yāhā haite*-from which; *vilāsera pūrti*-the vilāsa expansions are fulfilled.



TRANSLATION



"Again these quadruple forms expand three times, beginning with Keśava. That is the fulfillment of the pastime forms.





TEXT 195





cakrādi-dhāraṇa-bhede nāma-bheda saba



vāsudevera mūrti--keśava, nārāyaṇa, mādhava



SYNONYMS



*cakra-ādi*-of the disc and other weapons; *dhāraṇa*-of holding; *bhede*-by differences; *nāma*-of names; *bheda*-differences; *saba*-all; *vāsudevera mūrti*-the expansions of Vāsudeva; *keśava*-Keśava; *nārāyaṇa*-Nārāyaṇa; *mādhava*-Mādhava.



TRANSLATION



"Out of the catur-vyūha, there are three expansions of each and every form, and they are named differently according to the position of the weapons. The Vāsudeva expansions are Keśava, Nārāyaṇa and Mādhava.





TEXT 196





saṅkarṣaṇera mūrti--govinda, viṣṇu, madhusūdana



e anya govinda--nahe vrajendra-nandana



SYNONYMS



*saṅkarṣaṇera mūrti*-the expansions of Saṅkarṣaṇa; *govinda*-Govinda; *viṣṇu*-Viṣṇu; *madhu*-sūdana-Madhusūdana; *e*-this; *anya*-another; *govinda*-Govinda; *nahe vrajendra-nandana*-not the son of Nanda Mahārāja.



TRANSLATION



"The expansions of Saṅkarṣaṇa are Govinda, Viṣṇu and Madhusūdana. This Govinda is different from the original Govinda, for He is not the son of Mahārāja Nanda.





TEXT 197





pradyumnera mūrti--trivikrama, vāmana, śrīdhara



aniruddhera mūrti--hṛṣīkeśa, padmanābha, dāmodara



SYNONYMS



*pradyumnera mūrti*-expansions of the form of Pradyumna; *tri*-vikrama-Trivikrama; *vāmana*-Vāmana; śrīdhara-Śrīdhara; *aniruddhera mūrti*-expansions of Aniruddha; *hṛṣīkeśa*-Hṛṣīkeśa; *padmanābha*-Padmanābha; *dāmodara*-Dāmodara.



TRANSLATION



"The expansions of Pradyumna are Trivikrama, Vāmana and Śrīdhara. The expansions of Aniruddha are Hṛṣīkeśa, Padmanābha and Dāmodara.





TEXT 198





dvādaśa-māsera devatā--ei-bāra jana



mārga-śīrṣe--keśava, pauṣe--nārāyaṇa



SYNONYMS



*dvādaśa-māsera*-of the twelve months; *devatā*-predominating Deities; *ei*-these; *bāra jana*-twelve Personalities of Godhead; *mārga-śīrṣe*-the month of Agrahāyana (November-December); *keśava*-Keśava; *pauṣe*-the month of Pauṣa (December-January); *nārāyaṇa*-Nārāyaṇa.



TRANSLATION



"These twelve are the predominating Deities of the twelve months. Keśava is the predominating Deity of Agrahāyana, and Nārāyaṇa is the predominating Deity of Pauṣa.





TEXT 199





māghera devatā--mādhava, govinda--phālgune



caitre--viṣṇu, vaiśākhe--śrī-madhusūdana



SYNONYMS



*māghera devatā*-the predominating Deity of the month of Māgha (January-February); *mādhava*-Mādhava; *govinda*-Govinda; *phālgune*-in the month of Phālguna (February-March); *caitre*-in the month of Caitra (March-April); *viṣṇu*-Lord Viṣṇu; *vaiśākhe*-in the month of Vaiśākha (April-May); *śrī*-madhusūdana-Madhusūdana.



TRANSLATION



"The predominating Deity for the month of Māgha is Mādhava, and the predominating Deity for the month of Phālguna is Govinda. Viṣṇu is the predominating Deity for Caitra, and Madhusūdana is the predominating Deity for Vaiśākha.





TEXT 200





jyaiṣṭhe--trivikrama, āṣāḍhe--vāmana deveśa



śrāvaṇe--śrīdhara, bhādre--deva hṛṣīkeśa



SYNONYMS



*jyaiṣṭhe*-in the month of Jyaiṣṭha (May-June); *trivikrama*-Trivikrama; *āṣāḍhe*-in the month of Āṣāḍha (June-July); *vāmana deva-īśa*-Lord Vāmana; *śrāvaṇe*-in the month of Śrāvaṇa (July-August); śrīdhara-Śrīdhara; *bhādre*-in the month of Bhādra (August-September); *deva hṛṣīkeśa*-Lord Hṛṣīkeśa.



TRANSLATION



"In the month of Jyaiṣṭha, the predominating Deity is Trivikrama. In Āṣāḍha the Deity is Vāmana, in Śrāvaṇa the Deity is Śrīdhara, and in Bhādra the Deity is Hṛṣīkeśa.





TEXT 201





āśvine--padmanābha, kārtike dāmodara



'rādhā-dāmodara' anya vrajendra-koṅara



SYNONYMS



*āśvine*-in the month of Āśvina (September-October); *padma*-nābha-Padmanābha; *kārtike*-in the month of Kārttika (October-November); *dāmodara*-Dāmodara; *rādhā-dāmodara*-the Dāmodara of Śrīmatī Rādhārāṇī; *anya*-another; *vrajendra-koṅara*-the son of Mahārāja Nanda.



TRANSLATION



"In the month of Āśvina, the predominating Deity is Padmanābha, and in Kārttika it is Dāmodara. This Dāmodara is different from Rādhā-Dāmodara, the son of Nanda Mahārāja in Vṛndāvana.





TEXT 202





dvādaśa-tilaka-mantra ei dvādaśa nāma



ācamane ei nāme sparśi tat-tat-sthāna



SYNONYMS



*dvādaśa-tilaka*-for twelve marks of tilaka; *mantra*-the mantra; *ei*-these; *dvādaśa nāma*-twelve names; *ācamane*-in washing with water; *ei nāme*-with these names; *sparśi*-we touch; *tat-tat-sthāna*-the respective places.



TRANSLATION



"When putting the twelve tilaka marks on the twelve places of the body, one has to chant the mantra consisting of these twelve Viṣṇu names. After daily worship, when one anoints the different parts of the body with water, these names should be chanted as one touches each part of the body.



PURPORT



While marking the body with tilaka, one should chant the following mantra, which consists of the twelve names of Lord Viṣṇu.





lalāṭe keśavaṁ dhyāyen

nārāyaṇam athodare

vakṣaḥ-sthale mādhavaṁ tu

govindaṁ kaṇṭha-kūpake



viṣṇuṁ ca dakṣiṇe kukṣau

bāhau ca madhusūdanam

trivikramaṁ kandhare tu

vāmanaṁ vāma-pārśvake



śrīdharaṁ vāma-bāhau tu

hṛṣīkeśaṁ tu kandhare

pṛṣṭhe ca padmanābhaṁ ca

kaṭyāṁ dāmodaraṁ nyaset



"When one marks the forehead with tilaka, he must remember Keśava. When one marks the lower abdomen, he must remember Nārāyaṇa. For the chest, one should remember Mādhava, and when marking the hollow of the neck one should remember Govinda. Lord Viṣṇu should be remembered while marking the right side of the belly, and Madhusūdana should be remembered when marking the right arm. Trivikrama should be remembered when marking the right shoulder, and Vāmana should be remembered when marking the left side of the belly. Śrīdhara should be remembered while marking the left arm, and Hṛṣīkeśa should be remembered when marking the left shoulder. Padmanābha and Dāmodara should be remembered when marking the back."





TEXT 203





ei cāri-janera vilāsa-mūrti āra aṣṭa jana



tāṅ sabāra nāma kahi, śuna sanātana



SYNONYMS



*ei cāri-janera*-of the four personalities; *vilāsa*-mūrti-pastime forms; *āra*-more; *aṣṭa jana*-eight personalities; *tāṅ sabāra*-of all of them; *nāma*-the holy names; *kahi*-I shall mention; *śuna*-hear; *sanātana*-O Sanātana.



TRANSLATION



"From Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha, there are eight additional pastime expansions. O Sanātana, please hear Me as I mention Their names.





TEXT 204





puruṣottama, acyuta, nṛsiṁha, janārdana



hari, kṛṣṇa, adhokṣaja, upendra,--aṣṭa-jana



SYNONYMS



*puruṣottama*-Puruṣottama; *acyuta*-Acyuta; *nṛsiṁha*-Nṛsiṁha; *janārdana*-Janārdana; *hari*-Hari; *kṛṣṇa*-Kṛṣṇa; *adhokṣaja*-Adhokṣaja; *upendra*-Upendra; *aṣṭa*-jana-eight persons.



TRANSLATION



"The eight pastime expansions are Puruṣottama, Acyuta, Nṛsiṁha, Janārdana, Hari, Kṛṣṇa, Adhokṣaja and Upendra.





TEXT 205





vāsudevera vilāsa dui--adhokṣaja, puruṣottama



saṅkarṣaṇera vilāsa--upendra, acyuta dui-jana



SYNONYMS



*vāsudevera vilāsa*-the pastime expansions of Vāsudeva; *dui*-two; *adhokṣaja*-Adhokṣaja; *puruṣottama*-Puruṣottama; *saṅkarṣaṇera vilāsa*-the pastime expansions of Saṅkarṣaṇa; *upendra*-Upendra; *acyuta*-Acyuta; *dui-jana*-the two persons. persons.



TRANSLATION



"Of these eight expansions, two are pastime forms of Vāsudeva. Their names are Adhokṣaja and Puruṣottama. The two pastime forms of Saṅkarṣaṇa are Upendra and Acyuta.





TEXT 206





pradyumnera vilāsa--nṛsiṁha, janārdana



aniruddhera vilāsa--hari, kṛṣṇa dui-jana



SYNONYMS



*pradyumnera vilāsa*-the pastime forms of Pradyumna; *nṛsiṁha*-Nṛsiṁha; *janārdana*-Janārdana; *aniruddhera vilāsa*-the pastime forms of Aniruddha; *hari*-Hari; *kṛṣṇa*-Kṛṣṇa; *dui-jana*-the two persons.



TRANSLATION



"The pastime forms of Pradyumna are Nṛsiṁha and Janārdana, and the pastime forms of Aniruddha are Hari and Kṛṣṇa.





TEXT 207





ei cabbiśa mūrti--prābhava-vilāsa pradhāna



astra-dhāraṇa-bhede dhare bhinna bhinna nāma



SYNONYMS



*ei cabbiśa mūrti*-all of these twenty-four forms; *prābhava*-vilāsa-pastime forms of the prābhava expansions; *pradhāna*-chief; *astra-dhāraṇa*-of holding the weapons; *bhede*-in terms of differences; *dhare*-accept; *bhinna bhinna*-separate from one another; *nāma*-names.



TRANSLATION



"All these twenty-four forms constitute the chief prābhava-vilāsa pastime forms of the Lord. They are named differently according to the position of weapons in Their hands.





TEXT 208





iṅhāra madhye yāhāra haya ākāra-veśa-bheda



sei sei haya vilāsa-vaibhava-vibheda



SYNONYMS



*iṅhāra madhye*-out of Them all; *yāhāra*-of whom; *haya*-there is; *ākāra*-of bodily features; *veśa*-of dress; *bheda*-difference; *sei sei haya*-they are; *vilāsa-vaibhava*-of vaibhava-vilāsa; *vibheda*-the difference.



TRANSLATION



"Of all these, the forms that differ in dress and features are distinguished as vaibhava-vilāsa.





TEXT 209





padmanābha, trivikrama, nṛsiṁha, vāmana



hari, kṛṣṇa ādi haya 'ākāre' vilakṣaṇa



SYNONYMS



*padmanābha*-Padmanābha; *trivikrama*-Trivikrama; *nṛsiṁha*-Nṛsiṁha; *vāmana*-Vāmana; *hari*-Hari; *kṛṣṇa*-Kṛṣṇa; *ādi*-and so on; *haya*-are; *ākāre vilakṣaṇa*-different in bodily feature.



TRANSLATION



"Of them, Padmanābha, Trivikrama, Nṛsiṁha, Vāmana, Hari, Kṛṣṇa, and so on all have different bodily features.





TEXT 210





kṛṣṇera prābhava-vilāsa--vāsudevādi cāri jana



sei cāri-janāra vilāsa--viṁśati gaṇana



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *prābhava*-vilāsa-prābhava pastime forms; *vāsudeva-ādi*-Vāsudeva and others; *cāri jana*-quadruple expansions; *sei*-those; *cāri-janāra*-of the four-personalities; *vilāsa*-pastime forms; *viṁśati gaṇana*-counted as twenty.



TRANSLATION



"Vāsudeva and the three others are direct prābhava pastime forms of Lord Kṛṣṇa. Of these quadruple forms, the pastime expansions are twenty in number.





TEXT 211





iṅhā-sabāra pṛthak vaikuṇṭha--paravyoma-dhāme



pūrvādi aṣṭa-dike tina tina krame



SYNONYMS



*iṅhā*-of them; *sabāra*-of all; *pṛthak*-separate; *vaikuṇṭha*-a Vaikuṇṭha planet; *paravyoma-dhāme*-in the spiritual world; *pūrva-ādi*-beginning from the east; *aṣṭa-dike*-in the eight directions; *tina tina*-three in each; *krame*-in consecutive order.



TRANSLATION



"All these forms preside over different Vaikuṇṭha planets in the spiritual world, beginning from the east in consecutive order. In each of eight directions, there are three different forms.





TEXT 212





yadyapi paravyoma sabākāra nitya-dhāma



tathāpi brahmāṇḍe kāro kāṅho sannidhāna



SYNONYMS



*yadyapi*-although; *paravyoma*-the spiritual sky; *sabākāra*-of all of Them; *nitya-dhāma*-the eternal abode; *tathāpi*-still; *brahmāṇḍe*-in the material universes; *kāro*-of some of Them; *kāṅho*-somewhere; *sannidhāna*-the residential places.



TRANSLATION



"Although They all have Their residences eternally in the spiritual sky, some of Them are situated within the material universes.





TEXT 213





paravyoma-madhye nārāyaṇera nitya-sthiti



paravyoma-upari kṛṣṇalokera vibhuti



SYNONYMS



*paravyoma-madhye*-in the spiritual sky; *nārāyaṇera*-of Nārāyaṇa; *nitya*-sthiti-eternal residence; *paravyoma-upari*-in the upper portion of the spiritual sky; *kṛṣṇa-lokera vibhuti*-the opulence of the Kṛṣṇaloka planet.



TRANSLATION



"There is an eternal residence of Nārāyaṇa in the spiritual sky. In the upper portion of the spiritual sky is a planet known as Kṛṣṇaloka, which is filled with all opulences.





TEXT 214





eka 'kṛṣṇaloka' haya trividha-prakāra



gokulākhya, mathurākhya, dvārakākhya āra



SYNONYMS



*eka*-one; *kṛṣṇa-loka*-the planet known as Kṛṣṇaloka; *haya*-there is; *tri-vidha-prakāra*-in three different divisions; *gokula-ākhya*-Gokula; *mathurā-ākhya*-Mathurā; *dvārakā-ākhya*-Dvārakā; *āra*-and.



TRANSLATION



"The planet of Kṛṣṇaloka is divided into three sections-Gokula, Mathurā and Dvārakā.





TEXT 215





mathurāte keśavera nitya sannidhāna



nīlācale puruṣottama--jagannātha' nāma



SYNONYMS



*mathurāte*-in Mathurā; *keśavera*-of Lord Keśava; *nitya*-eternal; *san*-nidhāna-residence; *nīlācale*-in Nīlācala (Jagannātha Purī); *puruṣottama*-Puruṣottama; *jagannātha nāma*-also known as Jagannātha.



TRANSLATION



"Lord Keśava eternally resides at Mathurā, and Lord Puruṣottama, known by the name Jagannātha, eternally resides at Nīlācala.





TEXT 216





prayāge mādhava, mandāre śrī-madhusūdana



ānandāraṇye vāsudeva, padmanābha janārdana



SYNONYMS



*prayāge*-at Prayāga; *mādhava*-Bindu Mādhava; *mandāre*-at Mandāra-parvata; *śrī-madhusūdana*-Śrī Madhusūdana; *ānanda*-araṇye-at the place known as Ānandāraṇya; *vāsudeva*-Lord Vāsudeva; *padmanābha*-Lord Padmanābha; *janārdana*-Lord Janārdana.



TRANSLATION



"At Prayāga, the Lord is situated as Bindu Mādhava, and at Mandāra-parvata, the Lord is known as Madhusūdana. Vāsudeva, Padmanābha and Janārdana reside at Ānandāraṇya.





TEXT 217





viṣṇu-kāñcīte viṣṇu, hari rahe, māyāpure



aiche āra nānā mūrti brahmāṇḍa-bhitare



SYNONYMS



*viṣṇu*-kāñcīte-at Viṣṇu-kāñcī; *viṣṇu*-Lord Viṣṇu; *hari*-Lord Hari; *rahe*-remains; *māyāpure*-at Māyāpur; *aiche*-similarly; *āra*-also; *nānā*-various; *mūrti*-forms; *brahmāṇḍa*-bhitare-throughout the universe.



TRANSLATION



"At Viṣṇu-kāñcī there is Lord Viṣṇu, at Māyāpur Lord Hari, and throughout the universe a variety of other forms.



PURPORT



All of these forms are mūrti forms, and They are worshiped in the temples. Their names are Keśava at Mathurā, Puruṣottama or Jagannātha at Nīlācala, Śrī Bindu Mādhava at Prayāga, Madhusūdana at Mandāra, and Vāsudeva, Padmanābha and Janārdana at Ānandāraṇya, which is situated in Kerala, South India. At Viṣṇu-kāñcī, which is situated in the Barada state, there is Lord Viṣṇu, and Hari is situated at Māyāpur, Lord Caitanya's birthsite. Thus in different places throughout the universe there are various Deities in temples bestowing Their causeless mercy upon the devotees. All these Deity forms are nondifferent from the mūrtis in the spiritual world of the Vaikuṇṭhas. Although the arcā-mūrti, the worshipable Deity form of the Lord, appears to be made of material elements, it is as good as the spiritual forms found in the spiritual Vaikuṇṭhalokas. The Deity in the temple, however, is visible to the material eyes of the devotee. It is not possible for one in material conditional life to see the spiritual form of the Lord. To bestow causeless mercy upon us, the Lord appears as arcā-mūrti so that we can see Him. It is forbidden to consider the arcā-mūrti to be made of stone or wood. In the *Padma Purāṇa* it is said:





arcye viṣṇau śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhir

viṣṇor vā vaiṣṇavānāṁ kali-mala-mathane pāda-tīrthe 'mbu-buddhiḥ

śrī-viṣṇor nāmni mantre sakala-kaluṣa-he śabde-sāmānya-buddhir

viṣṇau sarveśvareśe tad-itara-sama-dhīr yasya vā nārakī saḥ



No one should consider the Deity in the temple to be made of stone or wood, nor should one consider the spiritual master an ordinary human being. No one should consider a Vaiṣṇava to belong to a particular caste or creed, and no one should consider caraṇāmṛta or Ganges water to be like ordinary water. Nor should anyone consider the Hare Kṛṣṇa mahā-mantra to be a material vibration. All these expansions of Kṛṣṇa in the material world are simply demonstrations of the Lord's mercy and willingness to give facility to His devotees who are engaged in His devotional service within the material world.





TEXT 218





ei-mata brahmāṇḍa-madhye sabāra 'parakāśa'



sapta-dvīpe nava-khaṇḍe yāṅhāra vilāsa



SYNONYMS



*ei-mata*-in this way; *brahmāṇḍa*-madhye-within this universe; *sabāra*-of all of Them; *parakāśa*-manifestations; *sapta*-dvīpe-on seven islands; *nava-khaṇḍe*-in different sections, nine in number; *yāṅhāra vilāsa*-the pastimes of whom.



TRANSLATION



"Within the universe the Lord is situated in different spiritual manifestations. These are situated on seven islands in nine sections. Thus Their pastimes are going on.



PURPORT



The seven islands are mentioned in the Siddhānta-śiromaṇi:





bhūmer ardhaṁ kṣīra-sindhor udaka-sthaṁ

jambu-dvīpaṁ prāhur ācārya-varyāḥ

ardhe 'nyasmin dvīpa-ṣaṭkasya yāmye

kṣāra-kṣīrādy-ambudhīnāṁ niveśaḥ



śākaṁ tataḥ śālmala-matra kauśaṁ

krauñcaṁ ca go-medaka-puṣkare ca

dvayor dvayor antaram ekam ekaṁ

samudrayor dvīpam udāharanti



The seven islands (dvīpas) are known as (1) Jambu, (2) Śāka, (3) Śālmalī, (4) Kuśa, (5) Krauñca, (6) Gomeda, or Plakṣa, and (7) Puṣkara. The planets are called dvīpa. Outer space is like an ocean of air. just as there are islands in the watery ocean, these planets in the ocean of space are called dvīpas, or islands in outer space. There are nine khaṇḍas, known as (1) Bhārata, (2) Kinnara, (3) Hari, (4) Kuru, (5) Hiraṇmaya, (6) Ramyaka, (7) Ilāvṛta, (8) Bhadrāśva and (9) Ketumāla. These are different parts of the Jambūdvīpa. A valley between two mountains is called a khaṇḍa or varṣa.





TEXT 219





sarvatra prakāśa tāṅra--bhakte sukha dite



jagatera adharma nāśi' dharma sthāpite



SYNONYMS



*sarvatra*-everywhere; *prakāśa*-manifestations; *tāṅra*-His; *bhakte*-to the devotees; *sukha dite*-to give happiness; *jagatera*-of the material world; *adharma*-irreligious principles; *nāśi'*-destroying; *dharma*-religious principles; *sthāpite*-to establish.



TRANSLATION



"The Lord is situated in all the universes in different forms just to please His devotees. Thus the Lord destroys irreligious principles and establishes religious principles.



PURPORT



In the material world the Lord is situated in different arcā-mūrtis (Deities) in the temples, just to decrease the material activities of the conditioned soul and increase his spiritual activities. Particularly in India there are many temples throughout the country. Devotees may take advantage of them and go see the Lord at Jagannātha Purī, Vṛndāvana, Prayāga, Mathurā, Hardwar and Viṣṇu-kāñcī. When the devotees travel to these places and see the Lord, they become very happy in devotional service.





TEXT 220





iṅhāra madhye kāro haya 'avatāre' gaṇana



yaiche viṣṇu, trivikrama, nṛsiṁha, vāmana



SYNONYMS



*iṅhāra madhye*-of Them; *kāro*-of some; *haya*-there is; *avatare*-as incarnations; *gaṇana*-counting; *yaiche*-as; *viṣṇu*-Lord Viṣṇu; *trivikrama*-Lord Trivikrama; *nṛsiṁha*-Lord Nṛsiṁha; *vāmana*-Lord Vāmana.



TRANSLATION



"Of these forms, some are considered incarnations. Examples are Lord Viṣṇu, Lord Trivikrama, Lord Nṛsiṁha and Lord Vāmana.





TEXT 221





astra-dhṛti-bheda--nāma-bhedera kāraṇa



cakrādi-dhāraṇa-bheda śuna, sanātana



SYNONYMS



*astra-dhṛti*-of holding the weapon; *bheda*-difference; *nāma-bhedera*-of differences of names; *kāraṇa*-the cause; *cakra-ādi*-of weapons, beginning with the disc; *dhāraṇa*-of holding; *bheda*-differences; *śuna*-please hear; *sanātana*-O Sanātana.



TRANSLATION



"My dear Sanātana, just hear from Me as I tell you how the different viṣṇu-mūrtis hold Their weapons, beginning with the disc, and how They are named differently according to the placement of objects in Their hands.





TEXT 222





dakṣiṇādho hasta haite vāmādhaḥ paryanta



cakrādi astra-dhāraṇa-gaṇanāra anta



SYNONYMS



*dakṣiṇa-adhaḥ*-the lower right; *hasta*-hand; *haite*-from; *vāma-adhaḥ*-the lower left hand; *paryanta*-up to; *cakra-ādi*-beginning with the disc; *astra-dhāraṇa*-of holding the weapons; *gaṇanāra*-of counting; *anta*-the end.



TRANSLATION



"The procedure for counting begins with the lower right hand and goes to the upper right hand, the upper left hand, and the lower left hand. Lord Viṣṇu is named according to the order the objects are held in His hands.





TEXT 223





siddhārtha-saṁhitā kare cabbiśa mūrti gaṇana



tāra mate kahi āge cakrādi-dhāraṇa



SYNONYMS



*siddhārtha-saṁhitā*-the revealed scripture named Siddhārtha-saṁhitā; *kare*-does; *cabbiśa*-twenty-four; *mūrti*-forms; *gaṇana*-counting; *tāra mate*-according to the opinion of Siddhārtha-saṁhitā; *kahi*-I shall describe; *āge*-first; *cakra-ādi*-dhāraṇa-holding of the weapons, beginning with the disc.



TRANSLATION



"According to the Siddhārtha-saṁhitā there are twenty-four forms of Lord Viṣṇu. First I shall describe, according to the opinion of that book, the location of the weapons, beginning with the disc.



PURPORT



The twenty-four forms are (1) Vāsudeva, (2) Saṅkarṣaṇa, (3) Pradyumna, (4) Aniruddha, (5) Keśava, (6) Nārāyaṇa, (7) Mādhava, (8) Govinda, (9) Viṣṇu, (10) Madhusūdana, (11) Trivikrama, (12) Vāmana, (13) Śrīdhara, (14) Hṛṣīkeśa, (15) Padmanābha, (16) Dāmodara, (17) Puruṣottama, (18) Acyuta, (19) Nṛsiṁha, (20) Janārdana, (21) Hari, (22) Kṛṣṇa, (23) Adhokṣaja and (24) Upendra.





TEXT 224





vāsudeva--gadā-śaṅkha-cakra-padma-dhara



saṅkarṣaṇa--gadā-śaṅkha-padma-cakra-kara



SYNONYMS



*vāsudeva*-Vāsudeva; *gadā*-club; *śaṅkha*-conchshell; *cakra*-disc; *padma*-lotus flower; *dhara*-holding; *saṅkarṣaṇa*-Saṅkarṣaṇa; *gadā*-club; *śaṅkha*-conchshell; *padma*-lotus flower; *cakra-kara*-the disc in the hand.



TRANSLATION



"In His lower right hand, Lord Vāsudeva holds a club, in the upper right hand a conchshell, in the upper left hand a disc and in the lower left hand a lotus flower. In His lower right hand, Saṅkarṣaṇa holds a club, in His upper right hand a conchshell, in His upper left hand a lotus flower and in His lower left hand a disc.





TEXT 225





pradyumna--cakra-śaṅkha-gadā-padma-dhara



aniruddha--cakra-gadā-śaṅkha-padma-kara



SYNONYMS



*pradyumna*-Lord Pradyumna; *cakra*-disc; *śaṅkha*-conch; *gadā*-club; *padma*-lotus; *dhara*-holding; *aniruddha*-Lord Aniruddha; *cakra*-disc; *gadā*-club; *śaṅkha*-conch; *padma*-kara-lotus flower in hand.



TRANSLATION



"Pradyumna holds the disc, conch, club and lotus. Aniruddha holds the disc, club, conch and lotus.





TEXT 226





paravyome vāsudevādi--nija nija astra-dhara



tāṅra mata kahi, ye-saba astra-kara



SYNONYMS



*para-vyome*-in the spiritual sky; *vāsudeva-ādi*-beginning with Lord Vāsudeva; *nija nija*-Their own respective; *astra*-dhara-holding of different weapons; *tāṅra mata kahi*-I am speaking the opinion of Siddhārtha-saṁhitā; *ye*-saba-all; *astra*-kara-weapons in the different hands.



TRANSLATION



"Thus in the spiritual sky the expansions, headed by Vāsudeva, hold weapons in Their own respective order. I am repeating the opinion of Siddhārtha-saṁhitā in describing Them.





TEXT 227





śrī-keśava--padma-śaṅkha-cakra-gadā-dhara



nārāyaṇa--śaṅkha-padma-gadā-cakra-dhara



SYNONYMS



*śrī-keśava*-Lord Keśava; *padma*-lotus; *śaṅkha*-conch; *cakra*-disc; *gadā*-club; *dhara*-holding; *nārāyaṇa*-Lord Nārāyaṇa; *śaṅkha*-conch; *padma*-lotus; *gadā*-club; *cakra*-disc; *dhara*-holding.



TRANSLATION



"Lord Keśava holds the lotus, conch, disc and club. Lord Nārāyaṇa holds the conch, lotus, club and disc.





TEXT 228





śrī-mādhava--gadā-cakra-śaṅkha-padma-kara



śrī-govinda--cakra-gadā-padma-śaṅkha-dhara



SYNONYMS



*śrī-mādhava*-Lord Mādhava; *gadā*-club; *cakra*-disc; *śaṅkha*-conch; *padma*-lotus; *kara*-in the hands; *śrī-govinda*-Lord Govinda; *cakra*-disc; *gadā*-club; *padma*-lotus; *śaṅkha*-conch; *dhara*-holding.



TRANSLATION



"Lord Mādhava holds the club, disc, conch and lotus. Lord Govinda holds the disc, club, lotus and conch.





TEXT 229





viṣṇu-mūrti--gadā-padma-śaṅkha-cakra-kara



madhusūdana--cakra-śaṅkha-padma-gadā-dhara



SYNONYMS



*viṣṇu-mūrti*-Lord Viṣṇu; *gadā*-club; *padma*-lotus; *śaṅkha*-conch; *cakra*-disc; *kara*-in the hands; *madhusūdana*-Lord Madhusūdana; *cakra*-disc; *śaṅkha*-conch; *padma*-lotus; *gadā*-club; *dhara*-holding.



TRANSLATION



"Lord Viṣṇu holds the club, lotus, conch and disc. Lord Madhusūdana holds the disc, conch, lotus and club.





TEXT 230





trivikrama--padma-gadā-cakra-śaṅkha-kara



śrī-vāmana--śaṅkha-cakra-gadā-padma-dhara



SYNONYMS



*trivikrama*-Lord Trivikrama; *padma*-lotus; *gadā*-club; *cakra*-disc; *śaṅkha*-conch; *kara*-in the hands; *śrī-vāmana*-Lord Vāmana; *śaṅkha*-conch; *cakra*-disc; *gadā*-club; *padma*-lotus; *dhara*-holding.



TRANSLATION



"Lord Trivikrama holds the lotus, club, disc and conch. Lord Vāmana holds the conch, disc, club and lotus.





TEXT 231





śrīdhara--padma-cakra-gadā-śaṅkha-kara



hṛṣīkeśa--gadā-cakra-padma-śaṅkha-dhara



SYNONYMS



*śrīdhara*-Lord Śrīdhara; *padma*-lotus; *cakra*-disc; *gadā*-club; *śaṅkha*-conch; *kara*-in the hands; *hṛṣīkeśa*-Lord Hṛṣīkeśa; *gadā*-club; *cakra*-disc; *padma*-lotus; *śaṅkha*-conch; *dhara*-holding.



TRANSLATION



"Lord Śrīdhara holds the lotus, disc, club and conch. Lord Hṛṣīkeśa holds the club, disc, lotus and conch.





TEXT 232





padmanābha--śaṅkha-padma-cakra-gadā-kara



dāmodara--padma-cakra-gadā-śaṅkha-dhara



SYNONYMS



*padmanābha*-Lord Padmanābha; *śaṅkha*-conch; *padma*-lotus; *cakra*-disc; *gadā*-club; *kara*-in the hands; *dāmodara*-Lord Dāmodara; *padma*-lotus; *cakra*-disc; *gadā*-club; *śaṅkha*-conch; *dhara*-holding.



TRANSLATION



"Lord Padmanābha holds the conch, lotus, disc and club. Lord Dāmodara holds the lotus, disc, club and conch.





TEXT 233





puruṣottama--cakra-padma-śaṅkha-gadā-dhara



śrī-acyuta--gadā-padma-cakra-śaṅkha-dhara



SYNONYMS



*puruṣottama*-Lord Puruṣottama; *cakra*-disc; *padma*-lotus; *śaṅkha*-conch; *gadā*-club; *dhara*-holding; *śrī-acyuta*-Lord Acyuta; *gadā*-club; *padma*-lotus; *cakra*-disc; *śaṅkha*-conch; *dhara*-holding.



TRANSLATION



"Lord Puruṣottama holds the disc, lotus, conch and club. Lord Acyuta holds the club, lotus, disc and conch.





TEXT 234





śrī-nṛsiṁha--cakra-padma-gadā-śaṅkha-dhara



janārdana--padma-cakra-śaṅkha-gadā-kara



SYNONYMS



*śrī-nṛsiṁha*-Lord Nṛsiṁha; *cakra*-disc; *padma*-lotus; *gadā*-club; *śaṅkha*-conch; *dhara*-holding; *janārdana*-Lord Janārdana; *padma*-lotus; *cakra*-disc; *śaṅkha*-conch; *gadā*-club; *kara*-in the hands.



TRANSLATION



"Lord Nṛsiṁha holds the disc, lotus, club and conch. Lord Janārdana holds the lotus, disc, conch and club.





TEXT 235





śrī-hari--śaṅkha-cakra-padma-gadā-kara



śrī-kṛṣṇa--śaṅkha-ga dā-padma-cakra-kara



SYNONYMS



*śrī-hari*-Lord Hari; *śaṅkha*-conch; *cakra*-disc; *padma*-lotus; *gadā*-club; *kara*-in the hand; *śrī-kṛṣṇa*-Lord Kṛṣṇa; *śaṅkha*-conch; *gadā*-club; *padma*-lotus; *cakra*-disc; *kara*-in the hands.



TRANSLATION



"Śrī Hari holds the conch, disc, lotus and club. Lord Śrī Kṛṣṇa holds the conch, club, lotus and disc.





TEXT 236





adhokṣaja--padma-gadā-śaṅkha-cakra-kara



upendra--śaṅkha-gadā-cakra-padma-kara



SYNONYMS



*adhokṣaja*-Lord Adhokṣaja; *padma*-lotus; *gadā*-club; *śaṅkha*-conch; *cakra*-disc; *kara*-in hand; *upendra*-Lord Upendra; *śaṅkha*-conch; *gadā*-club; *cakra*-disc; *padma*-lotus; *kara*-in hand.



TRANSLATION



"Lord Adhokṣaja holds the lotus, club, conch and disc. Lord Upendra holds the conch, club, disc and lotus.





TEXT 237





hayaśīrṣa-pañcarātre kahe ṣola-jana



tāra mate kahi ebe cakrādi-dhāraṇa



SYNONYMS



*hayaśīrṣa-pañcarātre*-the revealed scripture named the Hayaśīrṣa-pañcarātra; *kahe*-says; *ṣola*-jana-sixteen personalities; *tāra mate*-according to this opinion; *kahi*-I shall describe; *ebe*-now; *cakra-ādi-dhāraṇa*-the holding of weapons, beginning with the disc.



TRANSLATION



"According to the Hayaśīrṣa-pañcarātra, there are sixteen personalities. I shall now describe that opinion of how They hold the weapons.



PURPORT



The sixteen personalities are as follows: (1) Vāsudeva, (2) Saṅkarṣaṇa, (3) Pradyumna, (4) Aniruddha, (5) Keśava, (6) Nārāyaṇa, (7) Mādhava, (B) Govinda, (9) Viṣṇu, (10) Madhusūdana, (11) Trivikrama, (12) Vāmana, (13) Śrīdhara, (14) Hṛṣīkeśa, (15) Padmanābha, (16) Dāmodara.





TEXT 238





keśava-bhede padma-śaṅkha-gadā-cakra-dhara



mādhava-bhede cakra-gadā-śaṅkha-padma-kara



SYNONYMS



*keśava*-bhede-according to the different opinion about Lord Keśava; *padma*-lotus; *śaṅkha*-conch; *gadā*-club; *cakra*-and disc; *dhara*-holding; *mādhava*-bhede-according to the different opinion about the bodily features of Lord Mādhava; *cakra*-disc; *gadā*-club; *śaṅkha*-conch; *padma*-lotus; *kara*-in the hands.



TRANSLATION



"Keśava is described differently as holding the lotus, conch, club and disc, and Mādhava is described as holding disc, club, conch and lotus in His hands.





TEXT 239





nārāyaṇa-bhede nānā astra-bheda-dhara



ityādika bheda ei saba astra-kara



SYNONYMS



*nārāyaṇa*-bhede-according to the different opinion about the bodily features of Lord Nārāyaṇa; *nānā*-various; *astra*-of weapons; *bheda*-dhara-differences in holding; *iti-ādika*-in this way; *bheda*-differentiated; *ei saba*-all these; *astra*-kara-weapons in the hands.



TRANSLATION



"According to the Hayaśīrṣa Pañcarātra, Nārāyaṇa and others are also presented differently as holding the weapons in different hands.





TEXT 240





'svayaṁ bhagavān' āra 'līlā-puruṣottama'



ei dui nāma dhare vrajendra-nandana



SYNONYMS



*svayam bhagavān*-the Supreme Personality of Godhead; *āra*-and; *līlā-puruṣottama*-the Lord Puruṣottama of pastimes; *ei dui*-these two; *nāma*-names; *dhare*-takes; *vrajendra*-nandana-Kṛṣṇa, the son of Nanda Mahārāja.



TRANSLATION



"Kṛṣṇa, the original Supreme Personality of Godhead, indicated as the son of Mahārāja Nanda, has two names. One is svayaṁ bhagavān, and the other is līlā-puruṣottama.





TEXT 241





purīra āvaraṇa-rūpe purīra nava-deśe



nava-vyūha-rūpe nava-mūrti parakāśe



SYNONYMS



*purīra*-of Dvārakā Purī; *āvaraṇa*-rūpe-as a covering for the four sides; *purīra nava-deśe*-in nine different parts of the city; *nava-vyūha-rūpe*-in nine Deities; *nava*-mūrti-nine forms; *parakāśe*-manifests.



TRANSLATION



"Lord Kṛṣṇa personally surrounds Dvārakā Purī as its protector. In different parts of the Purī, in nine places, He expands in nine different forms.





TEXT 242





catvāro vāsudevādyā



nārāyaṇa-nṛsiṁhakau



hayagrīvo mahākroḍo



brahmā ceti navoditāḥ



SYNONYMS



*catvāraḥ*-four principal protectors; *vāsudeva-ādyāḥ*-Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha; *nārāyaṇa*-including Lord Nārāyaṇa; *nṛsiṁhakau*-as well as Lord Nṛsiṁha; *hayagrīvaḥ*-Lord Hayagrīva; *mahākroḍaḥ*-Lord Varāha; *brahmā*-Lord Brahmā; *ca*-also; *iti*-thus; *nava*-uditāḥ-nine personalities.



TRANSLATION



" 'The nine personalities mentioned are Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha, Nārāyaṇa, Nṛsiṁha, Hayagrīva, Varāha and Brahmā.'



PURPORT



This verse is found in the Laghu-bhāgavatāmṛta (1.451). The Brahmā mentioned herein is not a living entity. Sometimes, when there is a scarcity of living entities to take charge of Brahmā's post, Mahā-Viṣṇu expands Himself as Lord Brahmā. This Brahmā is not considered to be a living entity; He is an expansion of Viṣṇu.





TEXT 243





prakāśa-vilāsera ei kailuṅ vivaraṇa



svāṁśera bheda ebe śuna, sanātana



SYNONYMS



*prakāśa-vilāsera*-of pastime forms and manifestations; *ei*-this; *kailuṅ*-I have made; *vivaraṇa*-description; *svāṁśera*-of personal expansions; *bhede*-the differences; *ebe*-now; *śuna*-please hear; *sanātana*-O Sanātana Gosvāmī.



TRANSLATION



"I have already described the pastime and prakāśa forms. Now please hear about the different personal expansions.





TEXT 244





saṅkarṣaṇa, matsyādika,--dui bheda tāṅra



saṅkarṣaṇa--puruṣāvatāra, līlāvatāra āra



SYNONYMS



*saṅkarṣaṇa*-Saṅkarṣaṇa; *matsya-ādika*-and incarnations such as the fish; *dui*-two; *bheda*-differentiations; *tāṅra*-His; *saṅkarṣaṇa*-Saṅkarṣaṇa; *puruṣa*-avatāra-incarnations of Viṣṇu; *līlā*-avatāra-pastime incarnations; *āra*-and.



TRANSLATION



"The first personal expansion is Saṅkarṣaṇa, and the others are incarnations like the fish incarnation. Saṅkarṣaṇa is an expansion of the Puruṣa, or Viṣṇu. The incarnations such as Matsya, the fish incarnation, appear in different yugas for specific pastimes.



PURPORT



The puruṣa-avatāras are the Lords of the universal creation. These are the Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. There are also līlā-avatāras, and these include (1) Catuḥsana, (2) Nārada, (3) Varāha, (4) Matsya, (5) Yajña, (6) Nara-Nārāyaṇa, (7) Kārdami Kapila, (8) Dattātreya, (9) Hayaśīrṣā, (10) Haṁsa, (11) Dhruvapriya, or Pṛśnigarbha, (12) Ṛṣabha, (13) Pṛthu, (14) Nṛsiṁha, (15) Kūrma, (16) Dhanvantari, (17) Mohinī, (18) Vāmana, (19) Bhārgava Paraśurāma, (20) Rāghavendra, (21) Vyāsa, (22) Pralambāri Balarāma, (23) Kṛṣṇa, (24) Buddha and (25) Kalki.





These twenty-five Personalities of Godhead are known as līlā-avatāras. Because they appear in each day of Brahmā, or in each kalpa (millennium), they are sometimes known as kalpa-avatāras. Of these incarnations, Haṁsa and Mohinī are not very permanent or well known, but They are listed among the prābhava-avatāras. Kapila, Dattātreya, Ṛṣabha, Dhanvantari and Vyāsa are eternally situated and very widely known. They are also counted among the prābhava incarnations. Kūrma, Matsya, Nārāyaṇa, Varāha, Hayagrīva, Pṛśnigarbha, and Baladeva, the killer of Pralambāsura, are counted among the vaibhava-avatāras.





TEXT 245





avatāra haya kṛṣṇera ṣaḍ-vidha prakāra



puruṣāvatāra eka, līlāvatāra āra



SYNONYMS



*avatāra*-incarnations; *haya*-there are; *kṛṣṇera*-of Lord Kṛṣṇa; *ṣaṭ*-vidha prakāra-six kinds; *puruṣa*-avatāra-incarnations of Viṣṇu; *eka*-one; *līlā*-avatāra-incarnations for the execution of pastimes; *āra*-also.



TRANSLATION



"There are six types of incarnations [avatāras] of Kṛṣṇa. One is the incarnations of Viṣṇu [puruṣa-avatāras], and another is the incarnations meant for the performance of pastimes [līlā-avatāras].





TEXT 246





guṇāvatāra, āra manvantarāvatāra



yugāvatāra, āra śaktyāveśāvatāra



SYNONYMS



*guṇa-avatāra*-the incarnations to control the material qualities; *āra*-also; *manu-antara-avatāra*-the incarnations of the Manus; *yuga-avatāra*-the incarnations according to different yugas; *āra*-and; *śakti-āveśa*-avatāra-empowered incarnations.



TRANSLATION



"There are incarnations that control the material qualities [guṇa-avatāras], incarnations of the Manus [manvantara-avatāras], incarnations in different millenniums [yuga-avatāras] and incarnations of empowered living entities [śaktyāveśa-avatāras].



PURPORT



The guṇa-avatāras are three-Lord Brahmā, Lord Śiva and Lord Viṣṇu (Bhāg. 10.88.3). The avatāras of Manu, or manvantara-avatāras, are listed as follows in *Śrīmad-Bhāgavatam* (8.1.5,13): (1) Yajña, (2) Vibhu, (3) Satyasena, (4) Hari, (5) Vaikuṇṭha, (6) Ajita, (7) Vāmana, (8) Sārvabhauma, (9) Ṛṣabha, (10) Viṣvaksena, (11) Dharmasetu, (12) Sudhāmā, (13) Yogeśvara and (14) Bṛhadbhānu. Altogether these are fourteen in number, and of these, both Yajña and Vāmana are also counted among the līlā-avatāras. All these Manu incarnations are sometimes called vaibhava-avatāras.





The four yuga-avatāras are (1) śukla (white) in the Satya-yuga (Bhāg. 11.5.21), (2) rakta (red) in the Tretā-yuga (Bhāg. 11.5.24), (3) śyāma (dark blue) in the Dvāpara-yuga (Bhāg. 11.5.27), and (4) generally kṛṣṇa (black) but in special cases pīta (yellow) as Caitanya Mahāprabhu in the Kali-yuga, (Bhāg. 11.5.32 and 10.8.13).



The śaktyāveśa-avatāra is categorized into (1) forms of divine absorption (bhagavad-āveśa) like Kapiladeva or Ṛṣabhadeva and (2) divinely empowered forms (śaktyāveśa), of whom there are seven: (1) Śeṣa Nāga in the Vaikuṇṭha world, empowered for the personal service of the Supreme Lord (sva-sevana-śakti), (2) Anantadeva, empowered to bear all the planets within the universe (bhū-dhāraṇa-śakti), (3) Lord Brahmā, empowered with the energy to create the cosmic manifestation (sṛṣṭi-śakti), (4) Catuḥsana, or the Kumāras, specifically empowered to distribute transcendental knowledge (jñāna-śakti), (5) Nārada Muni, empowered to distribute devotional service (bhakti-śakti), (6) Mahārāja Pṛthu, specifically empowered to rule and maintain the living entities (pālana-śakti) and (7) Paraśurāma, specifically empowered to cut down rogues and demons (duṣṭa-damana-śakti).





TEXT 247





bālya, paugaṇḍa haya vigrahera dharma



eta-rūpe līlā karena vrajendra-nandana



SYNONYMS



*bālya*-childhood; *paugaṇḍa*-boyhood; *haya*-there are; *vigrahera*-of the Deity; *dharma*-characteristics; *eta-rūpe*-in so many forms; *līlā*-pastimes; *karena*-executes; *vrajendra*-nandana-Kṛṣṇa, the son of Nanda Mahārāja.



TRANSLATION



"Childhood and boyhood are the typical ages of the Deity. Kṛṣṇa, the son of Mahārāja Nanda, performed His pastimes as a child and as a boy.





TEXT 248





ananta avatāra kṛṣṇera, nāhika gaṇana



śākhā-candra-nyāya kari dig-daraśana



SYNONYMS



*ananta*-unlimited; *avatāra*-incarnations; *kṛṣṇera*-of Lord Kṛṣṇa; *nāhika gaṇana*-there is no possibility of counting; *śākhā-candra-nyāya*-by the analogy of the moon and the branches of a tree; *kari*-I make; *dik-daraśana*-a slight indication.



TRANSLATION



"There are innumerable incarnations of Kṛṣṇa, and there is no possibility of counting them. We can simply indicate them by giving the example of the moon and the branches of a tree.



PURPORT



Although the moon appears to be located in the branches of a tree, it is actually situated very far away. Similarly, none of the avatāras, or incarnations, of Lord Kṛṣṇa are within this material world, but they are visible by the causeless mercy of the Lord. We should not consider them to belong to this material world. As stated in *Bhagavad-gītā*:





avajānanti māṁ mūḍhā

mānuṣīṁ tanum āśritam

paraṁ bhāvam ajānanto

mama bhūta-maheśvaram



"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be." (Bg. 9.11)





Avatāras descend of their own free will, and although they may act like ordinary human beings, they do not belong to this material world. Lord Kṛṣṇa and His avatāras can be understood only by the grace of the Lord.

nāyam ātmā pravacanena labhyo

na medhayā na bahunā śrutena

yam evaiṣa vṛṇute tena labhyas

tasyaiṣa ātmā vivṛṇute tanūṁ svām



(Kaṭha Upaniṣad 1.2.23)





athāpi te deva padāmbuja-dvaya-

prasāda-leśānugṛhīta eva hi

jānāti tattvaṁ bhagavan-mahimno

na cānya eko 'pi ciraṁ vicinvan



(Bhāg. 10.14.29)





TEXT 249





avatārā hy asaṅkhyeyā



hareḥ sattva-nidher dvijāḥ



yathā 'vidāsinaḥ kulyāḥ



sarasaḥ syuḥ sahasraśaḥ



SYNONYMS



*avatārāḥ*-all the incarnations; *hi*-certainly; *asaṅkhyeyāḥ*-beyond counting; *hareḥ*-from the Supreme Personality of Godhead; *sattva-nidheḥ*-who is the reservoir of spiritual energy; *dvijāḥ*-O brāhmaṇas; *yathā*-as; *avidāsinaḥ*-containing a great reservoir of water; *kulyāḥ*-small ponds; *sarasaḥ*-from a lake; *syuḥ*-must be; *sahasraśaḥ*-by hundreds and thousands of times.



TRANSLATION



" 'O learned brāhmaṇas, just as hundreds and thousands of small ponds issue from great reservoirs of water, innumerable incarnations flow from Śrī Hari, the Supreme Personality of Godhead and the reservoir of all power.'



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (1.3.26).





TEXT 250





prathamei kare kṛṣṇa 'puruṣāvatāra'



seita puruṣa haya trividha prakāra



SYNONYMS



*prathamei*-in the beginning; *kare*-does; *kṛṣṇa*-Lord Kṛṣṇa; *puruṣa-avatāra*-the incarnation of the three Viṣṇus (Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu); *seita*-that; *puruṣa*-Viṣṇu; *haya*-becomes; *tri*-vidha pra-kāra-three different manifestations.



TRANSLATION



"In the beginning, Kṛṣṇa incarnates Himself as puruṣa-avatāras, or Viṣṇu incarnations. These are of three types.



PURPORT



Up to this verse, the many types of expansions have been described. Now the manifestations of the Lord's different potencies will be described.





TEXT 251





viṣṇos tu trīṇi rūpāṇi



puruṣākhyāny atho viduḥ



ekaṁ tu mahataḥ sraṣṭṛ



dvitīyaṁ tv aṇḍa-saṁsthitam



tṛtīyaṁ sarva-bhūta-sthaṁ



tāni jñātvā vimucyate



SYNONYMS



*viṣṇoḥ*-of Lord Viṣṇu; *tu*-certainly; *trīṇi*-three; *rūpāṇi*-forms; *puruṣa-ākhyāni*-celebrated as the puruṣa; *atho*-how; *viduḥ*-they know; *ekam*-one of them; *tu*-but; *mahataḥ sraṣṭṛ*-the creator of the total material energy; *dvitīyam*-the second; *tu*-but; *aṇḍa*-saṁsthitam-situated within the universe; *tṛtīyam*-the third; *sarva*-bhūta-stham-within the hearts of all living entities; *tāni*-these three; *jñātvā*-knowing; *vimucyate*-one becomes liberated.



TRANSLATION



" 'Viṣṇu has three forms called puruṣas. The first, Mahā-Viṣṇu, is the creator of the total material energy [mahat], the second is Garbhodakaśāyī, who is situated within each universe, and the third is Kṣīrodakaśāyī, who lives in the heart of every living being. He who knows these three becomes liberated from the clutches of māyā.'



PURPORT



This verse appears in the Laghu-bhāgavatāmṛta (Pūrva-khaṇḍa 33), where it has been quoted from the Sātvata-tantra.





TEXT 252





ananta-śakti-madhye kṛṣṇera tina śakti pradhāna



'icchā-śakti' 'jñāna-śakti' 'kriyā-śakti' nāma



SYNONYMS



*ananta-śakti*-of unlimited potencies; *madhye*-in the midst; *kṛṣṇera*-of Lord Kṛṣṇa; *tina*-three; *śakti*-potencies; *pradhāna*-are chief; *icchā-śakti*-willpower; *jñāna-śakti*-the power of knowledge; *kriyā-śakti*-the creative energy; *nāma*-named.



TRANSLATION



"Kṛṣṇa has unlimited potencies, out of which three are chief-willpower, the power of knowledge and the creative energy.





TEXT 253





icchā-śakti-pradhāna kṛṣṇa--icchāya sarva-kartā



jñāna-śakti-pradhāna vāsudeva adhiṣṭhātā



SYNONYMS



*icchā-śakti*-of willpower; *pradhāna*-predominator; *kṛṣṇa*-Lord Kṛṣṇa; *icchāya*-simply by willing; *sarva-kartā*-the creator of everything; *jñāna-śakti-pradhāna*-the predominator of the power of knowledge; *vāsudeva*-Lord Vāsudeva; *adhiṣṭhātā*-reservoir.



TRANSLATION



"The predominator of the willing potency is Lord Kṛṣṇa, for by His supreme will everything comes into existence. In willing, there is a need for knowledge, and that knowledge is expressed through Vāsudeva.





TEXT 254





icchā-jñāna-kriyā vinā nā haya sṛjana



tinera tina-śakti meli' prapañca-racana



SYNONYMS



*icchā*-jñāna-kriyā-thinking, feeling, willing, knowledge and activity; *vina*-without; *nā*-not; *haya*-there is; *sṛjana*-creation; *tinera*-of the three; *tina-śakti*-three potencies; *meli'*-being amalgamated; *prapañca*-racana-there is the cosmic manifestation.



TRANSLATION



"There is no possibility of creation without thinking, feeling, willing, knowledge and activity. The combination of the supreme will, knowledge and action brings about the cosmic manifestation.





TEXT 255





kriyā-śakti-pradhāna saṅkarṣaṇa balarāma



prākṛtāprākṛta-sṛṣṭi karena nirmāṇa



SYNONYMS



*kriyā-śakti-pradhāna*-the predominator of the creative energy; *saṅkarṣaṇa*-Lord Saṅkarṣaṇa; *balarāma*-Lord Balarāma; *prākṛta*-material; *aprākṛta*-spiritual; *sṛṣṭi*-worlds; *karena*-does; *nirmāṇa*-creation.



TRANSLATION



"Lord Saṅkarṣaṇa is Lord Balarāma. Being the predominator of the creative energy, He creates both the material and spiritual worlds.





TEXT 256





ahaṅkārera adhiṣṭhātā kṛṣṇera icchāya



goloka, vaikuṇṭha sṛje cic-chakti-dvārāya



SYNONYMS



*ahaṅkārera*-of egotism; *adhiṣṭhātā*-the source or predominating Deity; *kṛṣṇera*-of Lord Kṛṣṇa; *icchāya*-by the will; *goloka*-the supreme spiritual planet, known as Goloka; *vaikuṇṭha*-other, lower planets, known as Vaikuṇṭhas; *sṛje*-creates; *cit-śakti-dvārāya*-by the spiritual energy.



TRANSLATION



"That original Saṅkarṣaṇa [Lord Balarāma] is the cause of both the material and spiritual creation. He is the predominating deity of egotism, and by the will of Kṛṣṇa and the power of the spiritual energy, He creates the spiritual world, which consists of the planet Goloka Vṛndāvana and the Vaikuṇṭha planets.





TEXT 257





yadyapi asṛjya nitya cic-chakti-vilāsa



tathāpi saṅkarṣaṇa-icchāya tāhāra prakāśa



SYNONYMS



*yadyapi*-although; *asṛjya*-there is no question of creation; *nitya*-eternal; *cit-śakti*-vilāsa-pastimes of the eternal spiritual energy; *tathāpi*-still; *saṅkarṣaṇa-icchāya*-by the will of Saṅkarṣaṇa; *tāhāra*-of the spiritual world; *prakāśa*-manifestation.



TRANSLATION



"Although there is no question of creation as far as the spiritual world is concerned, the spiritual world is nonetheless manifest by the supreme will of Saṅkarṣaṇa. The spiritual world is the abode of the pastimes of the eternal spiritual energy.





TEXT 258





sahasra-patraṁ kamalaṁ



gokulākhyaṁ mahat-padam



tat-karṇikāraṁ tad-dhāma



tad anantāṁśa-sambhavam



SYNONYMS



*sahasra*-patram-with thousands of petals; *kamalam*-resembling a lotus flower; *gokula-ākhyam*-named Gokula; *mahat-padam*-the supreme abode; *tat-karṇikāram*-the whorl of that lotus flower; *tat-dhāma*-the abode of the Lord; *tat*-that; *ananta*-aṁśa-from the expansion of energy of Ananta; *sambhavam*-creation.



TRANSLATION



" 'Gokula, the supreme abode and planet, appears like a lotus flower that has a thousand petals. The whorl of that lotus is the abode of the Supreme Lord, Kṛṣṇa. This lotus-shaped supreme abode is created by the will of Lord Ananta.'



PURPORT



This verse is quoted from Brahma-saṁhitā (5.2).





TEXT 259





māyā-dvāre sṛje teṅho brahmāṇḍera gaṇa



jaḍa-rūpā prakṛti nahe brahmāṇḍa-kāraṇa



SYNONYMS



*māyā-dvāre*-by the agency of the external energy; *sṛje*-creates; *teṅho*-Lord Saṅkarṣaṇa; *brahmāṇḍera gaṇa*-all the groups of universes; *jaḍa*-rūpā-appearing dull; *prakṛti*-the material energy; *nahe*-is not; *brahmāṇḍa-kāraṇa*-the cause of the cosmic manifestation.



TRANSLATION



"By the agency of the material energy, this same Lord Saṅkarṣaṇa creates all the universes. The dull material energy-known in modern language as nature-is not the cause of the material universe.





TEXT 260





jaḍa haite sṛṣṭi nahe īśvara-śakti vine



tāhātei saṅkarṣaṇa kare śaktira ādhāne



SYNONYMS



*jaḍa haite*-from the dull material energy; *sṛṣṭi nahe*-the cosmic manifestation is not possible; *īśvara-śakti vine*-without the help of the energy of the Supreme Lord, the Personality of Godhead; *tāhātei*-in the material energy; *saṅkarṣaṇa*-Lord Saṅkarṣaṇa; *kare*-does; *śaktira*-of the spiritual energy; *ādhāne*-empowering.



TRANSLATION



"Without the Supreme Personality of Godhead's energy, dull matter cannot create the cosmic manifestation. Its power does not arise from the material energy itself but is endowed by Saṅkarṣaṇa.





TEXT 261





īśvarera śaktye sṛṣṭi karaye prakṛti



lauha yena agni-śaktye pāya dāha-śakti



SYNONYMS



*īśvarera śaktye*-by the energy of the Supreme Personality of Godhead; *sṛṣṭi*-creation; *kara ye*-does; *prakṛti*-material energy; *lauha*-iron; *yena*-as; *agni-śaktye*-by the power of fire; *pāya*-gets; *dāha-śakti*-the power to burn.



TRANSLATION



"Dull matter alone cannot create anything. The material energy produces the creation by the power of the Supreme Personality of Godhead. Iron itself has no power to burn, but when iron is placed in fire, it is empowered to burn.





TEXT 262





etau hi viśvasya ca bīja-yonī



rāmo mukundaḥ puruṣaḥ pradhānam



anvīya bhūteṣu vilakṣaṇasya



jñānasya ceśāta imau purāṇau



SYNONYMS



*etau*-these two, namely Rāma and Kṛṣṇa; *hi*-certainly; *viśvasya*-of the universe; *ca*-and; *bīja*-yonī-both the cause and ingredient; *rāmaḥ*-Balarāma; *mukundaḥ*-Kṛṣṇa; *puruṣaḥ*-the original Mahā-Viṣṇu; *pradhānam*-material energy; *anvīya*-after entering; *bhūteṣu*-into the material elements; *vilakṣaṇasya*-of varieties of manifestation; *jñānasya*-of knowledge; *ca*-also; *īśāte*-are the controlling power; *imau*-both of Them; *purāṇau*-are the original cause.



TRANSLATION



" 'Balarāma and Kṛṣṇa are the original efficient and material causes of the material world. As Mahā-Viṣṇu and the material energy, They enter into the material elements and create the diversities by multi-energies. Thus They are the cause of all causes.'



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (10.46.31).





TEXT 263





sṛṣṭi-hetu yei mūrti prapañce avatare



sei īśvara-mūrti 'avatāra' nāma dhare



SYNONYMS



*sṛṣṭi-hetu*-for the purpose of creation; *yei mūrti*-which form of the Lord; *prapañce*-in the material world; *avatare*-descends; *sei*-that; *īśvara*-mūrti-form of the Lord; *avatāra*-incarnation; *nāma dhare*-takes the name.



TRANSLATION



"The form of the Lord that descends into the material world to create is called an avatāra, or incarnation.





TEXT 264





māyātīta paravyome sabāra avasthāna



viśve avatari' dhare 'avatāra' nāma



SYNONYMS



*māyā*-atīta-beyond the material nature; *para-vyome*-in the spiritual sky; *sabāra*-all of them; *avasthāna*-residence; *viśve*-within the material universe; *avatari'*-coming down; *dhare*-take; *avatāra nāma*-the name avatāra.



TRANSLATION



"All the expansions of Lord Kṛṣṇa are actually residents of the spiritual world. However, when they descend into the material world, they are called incarnations [avatāras].





TEXT 265





sei māyā avalokite śrī-saṅkarṣaṇa



puruṣa-rūpe avatīrṇa ha-ilā prathama



SYNONYMS



*sei māyā*-that material energy; *avalokite*-just to glance over; *śrī*-saṅkarṣaṇa-Saṅkarṣaṇa; *puruṣa-rūpe*-in the original form of Mahā-Viṣṇu; *avatīrṇa*-incarnated; *ha*-ilā-became; *prathama*-at first.



TRANSLATION



"To glance over that material energy and empower her, Lord Saṅkarṣaṇa first incarnates as Lord Mahā-Viṣṇu.





TEXT 266





jagṛhe pauruṣaṁ rūpaṁ



bhagavān mahad-ādibhiḥ



sambhūtaṁ ṣoḍaśa-kalam



ādau loka-sisṛkṣayā



SYNONYMS



*jagṛhe*-accepted; *pauruṣam rūpam*-the form of the puruṣa incarnation; *bhagavān*-the Supreme Personality of Godhead; *mahat-ādibhiḥ*-with the material energy, etc.; *sambhūtam*-created; *ṣoḍaśa*-sixteen; *kalam*-elements; *ādau*-in the beginning; *loka*-of the material worlds; *sisṛkṣayā*-with a desire for the creation.



TRANSLATION



" 'In the beginning of the creation, the Lord expanded Himself in the form of the puruṣa incarnation, accompanied by all the ingredients of material creation. First He created the sixteen principal energies suitable for creation. This was for the purpose of manifesting the material universes.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.3.1). For an explanation, refer to *Ādi-līlā*, Chapter Five, verse 84.





TEXT 267





ādyo 'vatāraḥ puruṣaḥ parasya



kālaḥ svabhāvaḥ sad-asan-manaś ca



dravyaṁ vikāro guṇa indriyāṇi



virāṭ svarāṭ sthāsnu cariṣṇu bhūmnaḥ



SYNONYMS



*ādyaḥ avatāraḥ*-the original incarnation; *puruṣaḥ*-the Lord; *parasya*-of the Supreme; *kālaḥ*-time; *svabhāvaḥ*-nature; *sat*-asat-cause and effect; *manaḥ ca*-as well as the mind; *dravyam*-the five elements; *vikāraḥ*-transformation or the false ego; *guṇaḥ*-modes of nature; *indriyāṇi*-senses; *virāṭ*-the universal form; *svarāṭ*-complete independence; *sthāsnu*-immovable; *cariṣṇu*-movable; *bhūmnaḥ*-of the Supreme Personality of Godhead.



TRANSLATION



" 'Kāraṇābdhiśāyī Viṣṇu [Mahā-Viṣṇu] is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, elements, material ego, modes of nature, senses, the universal form of the Lord, Garbhodakaśāyī Viṣṇu, and the sum total of all living beings, both moving and nonmoving.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.6.42). For an explanation, refer to *Ādi-līlā*, Chapter Five, verse 83.





TEXT 268





sei puruṣa virajāte karena śayana



'kāraṇābdhiśāyī' nāma jagat-kāraṇa



SYNONYMS



*sei puruṣa*-the Supreme Personality of Godhead; *virajāte*-on the border known as Virajā; *karena śayana*-lies down; *kāraṇa*-abdhi-śāyī-Kāraṇābdhiśāyī; *nāma*-named; *jagat-kāraṇa*-is the original cause of material creation.



TRANSLATION



"That original Personality of Godhead, named Saṅkarṣaṇa, first lies down in the river Virajā, which serves as a border between the material and spiritual worlds. As Kāraṇābdhiśāyī Viṣṇu, He is the original cause of the material creation.





TEXT 269





kāraṇābdhi-pāre māyāra nitya avasthiti



virajāra pāre paravyome nāhi gati



SYNONYMS



*kāraṇa*-abdhi-pāre-on one bank of the Causal Ocean; *māyāra*-of the material energy; *nitya*-eternal; *avasthiti*-position; *virajāra pāre*-on the other bank of the Virajā, or the Causal Ocean; *para-vyome*-in the spiritual world or sky; *nāhi*-there is not; *gati*-admission.



TRANSLATION



"The Virajā, or Causal Ocean, is the border between the spiritual and material worlds. The material energy is situated on one shore of that ocean, and it cannot enter onto the other shore, which is the spiritual sky.





TEXT 270





pravartate yatra rajas tamas tayoḥ



sattvaṁ ca miśraṁ na ca kāla-vikramaḥ



na yatra māyā kim utāpare harer



anuvratā yatra surāsurārcitāḥ



SYNONYMS



*pravartate*-exists; *yatra*-where; *rajaḥ*-the mode of passion; *tamaḥ*-the mode of ignorance; *tayoḥ*-of both of them; *sattvam ca*-and the mode of goodness; *miśram*-mixture; *na*-not; *ca*-also; *kāla-vikramaḥ*-the influence of time or annihilation; *na*-not; *yatra*-where; *māyā*-external energy; *kim*-what; *uta*-to speak; *apare*-others; *hareḥ*-of the Supreme Personality of Godhead; *anuvratāḥ*-strict followers; *yatra*-where; *sura*-by demigods; *asura*-and by demons; *arcitāḥ*-being worshiped.



TRANSLATION



" 'In the spiritual world, there is neither the mode of passion, the mode of ignorance nor a mixture of both, nor is there adulterated goodness, nor the influence of time or māyā itself. Only the pure devotees of the Lord, who are worshiped both by demigods and by demons, reside in the spiritual world as the Lord's associates.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (2.9.10) was spoken by Śrīla Śukadeva Gosvāmī. He was answering the questions of Parīkṣit Mahārāja, who asked how the living entity falls down into the material world. Śukadeva Gosvāmī explained the cream of *Śrīmad-Bhāgavatam* in four verses, which had been explained to Lord Brahmā at the end of the severe austerities he performed for one thousand celestial years. At that time, Brahmā was shown the spiritual world and its transcendental nature.





TEXT 271





māyāra ye dui vṛtti--'māyā' āra 'pradhāna'



'māyā' nimitta-hetu, viśvera upādāna 'pradhāna'



SYNONYMS



*māyāra*-of the material nature; *ye*-which; *dui*-two; *vṛtti*-functions; *māyā*-called māyā; *āra*-and; *pradhāna*-ingredients; *māyā*-the word ma-ya; *nimitta-hetu*-the efficient cause; *viśvera*-of the material universe; *upādāna*-ingredients; *pradhāna*-is called pradhāna.



TRANSLATION



"Māyā has two functions. One is called māyā, and the other is called pradhāna. Māyā refers to the efficient cause, and pradhāna refers to the ingredients that create the cosmic manifestation.



PURPORT



For a further explanation, see *Ādi-līlā*, Chapter Five, verse 58.





TEXT 272





sei puruṣa māyā-pāne kare avadhāna



prakṛti kṣobhita kari' kare vīryera ādhāna



SYNONYMS



*sei puruṣa*-that Supreme Personality of Godhead; *māyā*-pāne-toward māyā; *kare avadhāna*-glances; *prakṛti*-the material nature; *kṣobhita kari'*-making agitated; *kare*-impregnates; *vīryera*-of the semina; *ādhāna*-injection.



TRANSLATION



"When the Supreme Personality of Godhead glances over the material energy, she becomes agitated. At that time, the Lord injects the original semina of the living entities.



PURPORT



In *Bhagavad-gītā* (7.10), Kṛṣṇa says, bījaṁ māṁ sarva-bhūtānām: "I am the original seed of all existences." This is also confirmed in another verse in *Bhagavad-gītā* (14.4):





sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad-yonir

ahaṁ bīja-pradaḥ pitā



"It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father."





For a further explanation, one may refer to Brahma-saṁhitā (Chapter Five, verses 10-13). Brahma-saṁhitā also states (5.51):



agnir mahī gaganam ambu marud diśaś ca

kālas tathātma-manasīti jagat-trayāṇi

yasmād bhavanti vibhavanti viśanti yaṁ ca

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



All material elements, as well as the spiritual sparks (individual souls), are emanating from the Supreme Personality of Godhead. This is also confirmed by the *Vedānta-sūtra* (1.1). janmādy asya yataḥ: "The Absolute Truth is He from whom everything emanates." He is the Supreme Truth: satyaṁ paraṁ dhīmahi (Bhāg. 1.1.1). The absolute ultimate truth is Kṛṣṇa. Oṁ namo bhagavate vāsudevāya janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ sva-rāṭ: "The Absolute Truth is a person who is directly and indirectly cognizant of the entire cosmic manifestation." (Bhāg. 1.1.1)





The Absolute Truth, the Supreme Personality of Godhead, educated Lord Brahmā from the heart (Bhāg. 1.1.1): tene brahma hṛdā ya ādi-kavaye. Therefore the Absolute Truth cannot be dull matter; the Absolute Truth must be the Supreme Person Himself. Sei puruṣa māyā-pāne kare avadhāna. Simply by His glance, material nature is impregnated with all living entities. According to their karma and fruitive activity, they emerge in different bodies. That is the explanation given by *Bhagavad-gītā* (2.13):



dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati



"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change."





TEXT 273





svāṅga-viśeṣābhāsa-rūpe prakṛti-sparśana



jīva-rūpa 'bīja' tāte kailā samarpaṇa



SYNONYMS



*sva-aṅga-viśeṣa-ābhāsa-rūpe*-in the form of a specific shadow from His personal body; *prakṛti-sparśana*-the Lord glances over the material nature; *jīva-rūpa*-having the form of the sparklike living entities, who are parts and parcels; *bīja*-semina; *tāte*-in that material nature; *kailā samarpaṇa*-impregnated.



TRANSLATION



"To impregnate with the seeds of living entities, the Lord Himself does not directly touch the material energy, but by His specific functional expansion, He touches the material energy, and thus the living entities, who are His parts and parcels, are impregnated into material nature.



PURPORT



According to *Bhagavad-gītā*:





mamaivāṁśo jīva-loke

jīva-bhūtaḥ sanātanaḥ

manaḥ ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati



"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." (Bg. 15.7)





The word prakṛti-sparśana is explained in Caitanya-caritamṛta in reference to the way the living entities come in contact with dull matter. The glancing is performed by Mahā-Viṣṇu: sa aikṣata lokān nu sṛjā iti (Aitareya Upaniṣad 1.1.1). In the conditional stage we impregnate according to the bodily conception-that is, by sexual intercourse-but the Supreme Lord does not need sexual intercourse to impregnate. The impregnation is performed simply by His glance. This is also explained in the Brahma-saṁhitā (5.32):



aṅgāni yasya sakalendriya-vṛttimanti

paśyanti pānti kalayanti ciraṁ jaganti

ānanda-cinmaya-sad-ujjvala-vigrahasya

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



Govinda can impregnate simply by glancing. In other words, His eyes can work as His genitals. He does not need genitals to beget a child. Indeed, Kṛṣṇa can beget any one of the living entities with any part of His body.





The word svāṅga-viśeṣābhāsa-rūpe, the form by which the Lord begets living entities in the material world, is explained herein. He is Lord Śiva. In the Brahma-saṁhitā it is stated that Lord Śiva, who is another form of Mahā-Viṣṇu, is like yogurt. Yogurt is nothing but milk, yet it is not milk. Similarly, Lord Śiva is considered the father of this universe, and material nature is considered the mother. The father and mother are known as Lord Śiva and the goddess Durgā. Together, Lord Śiva's genitals and the vagina of goddess Durgā are worshiped as śiva-liṅga. This is the origin of the material creation. Thus Lord Śiva's position is between the living entity and the Supreme Lord. Lord Śiva is neither the Supreme Personality of Godhead nor the living entity. He is the form through which the Supreme Lord works to beget living entities within this material world. As yogurt is prepared when milk is mixed with a culture, the form of Lord Śiva expands when the Supreme Personality of Godhead is in touch with material nature. The impregnation of material nature by the father, Lord Śiva, is wonderful because at one time innumerable living entities are conceived. Bhāgo jīvaḥ sa vijñeyaḥ sa cānantyāya kalpate (Śvetāśvatara Upaniṣad 5.9). These living entities are very, very small.



keśāgra-śata-bhāgasya

śatāṁśa-sadṛśātmakaḥ

jīvaḥ sūkṣma-svarūpo 'yam

saṅkhyātīto hi cit-kaṇaḥ



"If we divide the tip of a hair into a hundred parts and then take one of these parts and divide it again into a hundred parts, that very fine division is the size of but one of the numberless living entities. They are all cit-kaṇa, particles of spirit, not matter."





The innumerable brahmāṇḍas, or universes, come from the pores of the Lord's body, and innumerable living entities also come from the pores of the transcendental body of the Lord. This is the process of material creation. Without the living entity, this material nature has no value. Both emanate from the pores of the transcendental body of Lord Mahā-Viṣṇu. They are different energies. That is explained in *Bhagavad-gītā*:



bhūmir āpo 'nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā



"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight comprise My separated material energies." (Bg. 7.4) The material elements also come from the body of the Supreme Personality of Godhead, and they are also a different type of energy. Although the living entities also come from the Lord's body, they are categorized as a superior energy.





apareyam itas tv anyāṁ

prakṛtiṁ viddhi me parām

jīva-bhūtāṁ mahā-bāho

yayedaṁ dhāryate jagat



"Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe." (Bg. 7.5) The inferior energy, matter, cannot act without the superior energy. All these things are very clearly explained in the *Vedas*. The materialistic theory that life develops from matter is incorrect. Life and matter come from the supreme living entity; therefore, being the source of both, that supreme living entity, Kṛṣṇa, is described in *Vedānta-sūtra* as janmādy asya yataḥ (1.1), or the original source of everything, sarva-kāraṇa-kāraṇam. This is further explained in the following verse.





TEXT 274





daivāt kṣubhita-dharmiṇyāṁ



svasyāṁ yonau paraḥ pumān



ādhatta vīryaṁ sā 'sūta



mahat-tattvaṁ hiraṇmayam



SYNONYMS



*daivāt*-from time immemorial; *kṣubhita-dharmiṇyām*-the material nature, which is subjected to agitation; *svasyām*-which belongs to the Supreme as one of His energies; *yonau*-in the womb from which the living entity takes his birth; *paraḥ pumān*-the Supreme Brahman, the Personality of Godhead; *ādhatta*-impregnated; *vīryam*-semina; *sā*-that material nature; *asūta*-produced; *mahat-tattvam*-the total material energy; *hiraṇmayam*-the original source for the emanation of varieties of material things.



TRANSLATION



" 'From time immemorial, after agitating the material nature into three qualities, the Supreme Personality of Godhead places the semina of innumerable living entities within the womb of that material nature. Thus material nature gives birth to the total material energy known as the hiraṇmaya-mahat-tattva, the original symbolic representation of the cosmic manifestation.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (3.26.19). Lord Kapila is explaining to His mother the relationship between the Supreme Personality of Godhead and material nature. He is informing her how the Supreme Personality of Godhead is the original cause of the living entities, who emanated from material nature. Over and above the twenty-eight elements of the material creation is the Supreme Personality of Godhead, the cause of all causes. Life comes not from matter but from life itself. As explained in the *Vedas*: nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). The Supreme Lord is the original source of life.





TEXT 275





kāla-vṛttyā tu māyāyāṁ



guṇamayyām adhokṣajaḥ



puruṣeṇātma-bhūtena



vīryam ādhatta vīryavān



SYNONYMS



*kāla-vṛttyā*-in due course of time, as the immediate cause of creation; *tu*-but; *māyāyām*-within the material nature; *guṇa*-mayyām-full of the three material modes of nature (sattva-guṇa, rajo-guṇa and tamo-guṇa); *adhokṣajaḥ*-the Supreme Personality of Godhead, who is beyond material conceptions; *puruṣeṇa*-by the enjoyer of material nature; *ātma-bhūtena*-who is an expansion of His personal self; *vīryam*-semina; *ādhatta*-placed; *vīryavān*-the omnipotent.



TRANSLATION



" 'In due course of time, the Supreme Personality of Godhead [Mahā-Viṣṇu or Mahā-Vaikuṇṭhanātha], by the agency of a further expansion of His personal self, places the seed of the living entities within the womb of material nature.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (3.5.26). This verse tells how the living entities come in contact with material nature. Just as a woman cannot beget children without uniting with a man, material nature cannot beget living entities without being in union with the Supreme Personality of Godhead. There is a history of how the Absolute Lord becomes the father of all living entities. In every system of religion, it is accepted that God is the supreme father of all living entities. According to Christianity, the supreme father, God, provides the living entities with all of life's necessities. Therefore they pray, "Give us this day our daily bread." Any religion that does not accept the Supreme Lord as the absolute father is called kaitava-dharma, or a cheating religion. Such religious systems are rejected in *Śrīmad-Bhāgavatam* (1.1.2): dharmaḥ projjhita-kaitavo 'tra. Only an atheist does not accept the omnipotent supreme father. If one accepts the omnipotent supreme father, he abides by His orders and becomes a religious person.





TEXT 276





tabe mahat-tattva haite trividha ahaṅkāra



yāhā haite devatendriya-bhūtera pracāra



SYNONYMS



*tabe*-thereafter; *mahat*-tattva haite-from the total material energy; *tri*-vidha-three kinds of; *ahaṅkāra*-egotism; *yāhā haite*-from which; *devatā*-of predominating deities; *indriya*-of the senses; *bhūtera*-and of material elements; *pracāra*-expansion.



TRANSLATION



"First the total material energy is manifest, and from this arise the three types of egotism, which are the original sources from which all demigods [controlling deities], senses and material elements expand.



PURPORT



The three types of egotism (ahaṅkāra) are technically known as vaikārika, taijasa and tāmasa. The mahat-tattva is situated within the heart, or citta, and the predominating Deity of the mahat-tattva is Lord Vāsudeva (Bhāg. 3.26.21). The mahat-tattva is transformed into three divisions: (1) vaikārika, egotism in goodness (sāttvika-ahaṅkāra), from which the eleventh sense organ, the mind, is manifest and whose predominating Deity is Aniruddha (Bhāg. 3.26.27-28); (2) taijasa, or egotism in passion (rājasa-ahaṅkāra), from which the senses and intelligence are manifest and whose predominating Deity is Lord Pradyumna (Bhāg. 3.26.29-31); (3) tāmasa, or egotism in ignorance, from which sound vibration (śabda-tanmātra) expands. From the sound vibration, the sky (ākāśa) is manifest and, the senses, beginning with the ear, are also manifest (Bhāg. 3.26.32). Of these three types of egotism, Lord Saṅkarṣaṇa is the predominating Deity. In the philosophical discourse known as the Sāṅkhya-kārikā, it is stated: sāttvika ekādaśakaḥ pravartate vaikṛtād ahaṅkārāt-bhūtādes tan-mātraṁ tāmasa-taijasādy-ubhayam.





TEXT 277





sarva tattva mili' sṛjila brahmāṇḍera gaṇa



ananta brahmāṇḍa, tāra nāhika gaṇana



SYNONYMS



*sarva tattva*-all different elements; *mili'*-combining; *sṛjila*-created; *brahmāṇḍera gaṇa*-all the universes; *ananta brahmāṇḍa*-those universes are unlimited in number; *tāra nāhika gaṇana*-there is no possibility of counting them.



TRANSLATION



"Combining all the different elements, the Supreme Lord created all the universes. Those universes are unlimited in number; there is no possibility of counting them.





TEXT 278





iṅho mahat-sraṣṭā puruṣa--'mahā-viṣṇu' nāma



ananta brahmāṇḍa tāṅra loma-kūpe dhāma



SYNONYMS



*iṅho*-He; *mahat-sraṣṭā*-the creator of the mahat-tattva, or total material energy; *puruṣa*-the person; *mahā*-viṣṇu nāma-called Lord Mahā-Viṣṇu; *ananta*-unlimited; *brahmāṇḍa*-universes; *tāṅra*-of His body; *loma*-kūpe-within the hair holes; *dhāma*-are situated.



TRANSLATION



"The first form of Lord Viṣṇu is called Mahā-Viṣṇu. He is the original creator of the total material energy. The innumerable universes emanate from the pores of His body.





TEXTS 279-280





gavākṣe uḍiyā yaiche reṇu āse yāya



puruṣa-niśvāsa-saha brahmāṇḍa bāhirāya



punarapi niśvāsa-saha yāya abhyantara



ananta aiśvarya tāṅra, saba--māyā-pāra



SYNONYMS



*gavākṣe*-from a hole at the top of a wall; *uḍiyā*-floating; *yaiche*-as; *reṇu*-atomic particles; *āse yāya*-come and go; *puruṣa*-niśvāsa-saha-with the exhaling of Mahā-Viṣṇu; *brahmāṇḍa*-the universes; *bāhirāya*-come outside; *punarapi*-again; *niśvāsa-saha*-by His inhalation; *yāya*-go; *abhyantara*-within; *ananta*-unlimited; *aiśvarya*-opulences; *tāṅra*-of Him; *saba*-everything; *māyā*-pāra-beyond the material conception.



TRANSLATION



"These universes are understood to be floating in air as the Mahā-Viṣṇu exhales. They are like atomic particles that float in sunshine and pass through the holes of a screen. All these universes are thus created by the exhalation of Mahā-Viṣṇu, and when Mahā-Viṣṇu inhales, they return to His body. The unlimited opulences of Mahā-Viṣṇu are completely beyond material conception.





TEXT 281





yasyaika-niśvasita-kālam athāvalambya



jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ



viṣṇur mahān sa iha yasya kalā-viśeṣo



govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



SYNONYMS



*yasya*-whose; *eka*-one; *niśvasita*-of breath; *kālam*-time; *atha*-thus; *avalambya*-taking shelter of; *jīvanti*-live; *loma*-vilajāḥ-grown from the hair holes; *jagat-aṇḍa-nāthāḥ*-the masters of the universes (the Brahmās); *viṣṇuḥ mahān*-the Supreme Lord Mahā-Viṣṇu; *saḥ*-that; *iha*-here; *yasya*-whose; *kalā*-viśeṣaḥ-particular plenary portion or expansion; *govindam*-Lord Govinda; *ādi-puruṣam*-the original person; *tam*-Him; *aham*-I; *bhajāmi*-worship.



TRANSLATION



" 'The Brahmās and other lords of the mundane worlds appear from the pores of the Mahā-Viṣṇu and remain alive for the duration of His one exhalation. I adore the primeval Lord, Govinda, for Mahā-Viṣṇu is a portion of His plenary portion.'



PURPORT



This is a quotation from Brahma-saṁhitā (5.48).





TEXT 282





samasta brahmāṇḍa-gaṇera iṅho antaryāmī



kāraṇābdhiśāyī--saba jagatera svāmī



SYNONYMS



*samasta brahmāṇḍa-gaṇera*-of the aggregate of the brahmāṇḍas, or universes; *iṅho*-that Lord Mahā-Viṣṇu; *antaryāmī*-the Supersoul; *kāraṇa-abdhi-śāyī*-Lord Mahā-Viṣṇu, lying on the Causal Ocean; *saba jagatera*-of all the universes; *svāmī*-the Supreme Lord.



TRANSLATION



"Mahā-Viṣṇu is the Supersoul of all the universes. Lying on the Causal Ocean, He is the master of all material worlds.





TEXT 283





eita kahiluṅ prathama puruṣera tattva



dvitīya puruṣera ebe śunaha mahattva



SYNONYMS



*eita*-thus; *kahiluṅ*-I have explained; *prathama puruṣera*-of the first incarnation of the Personality of Godhead; *tattva*-the truth; *dvitīya puruṣera*-of the second incarnation of the Personality of Godhead; *ebe*-now; *śunaha*-please hear; *mahattva*-glories.



TRANSLATION



"I have thus explained the truth of the first Personality of Godhead, Mahā Viṣṇu. I shall now explain the glories of the second Personality of Godhead.





TEXT 284





sei puruṣa ananta-koṭi brahmāṇḍa sṛjiyā



ekaika-mūrtye praveśilā bahu mūrti hañā



SYNONYMS



*sei puruṣa*-that Personality of Godhead, Mahā-Viṣṇu; *ananta*-koṭi brahmāṇḍa-millions and trillions of brahmāṇḍas, or universes; *sṛjiyā*-after creating; *eka-eka*-in each one of them; *mūrtye*-in a form; *praveśilā*-entered; *bahu mūrti hañā*-becoming many forms.



TRANSLATION



"After creating the total number of universes, which are unlimited, the Mahā-Viṣṇu expanded Himself into unlimited forms and entered into each of them.





TEXT 285





praveśa kariyā dekhe, saba--andhakāra



rahite nāhika sthāna, karilā vicāra



SYNONYMS



*praveśa kariyā*-after entering; *dekhe*-He sees; *saba*-everywhere; *andhakāra*-complete darkness; *rahite*-to remain there; *nāhika sthāna*-there was no place; *karilā vicāra*-then He considered.



TRANSLATION



"When Mahā-Viṣṇu entered each of the limitless universes, He saw that there was darkness all around and that there was no place to stay. He therefore began to consider the situation.





TEXT 286





nijāṅga-sveda-jale brahmāṇḍārdha bharila



sei jale śeṣa-śayyāya śayana karila



SYNONYMS



*nija*-aṅga-from His own personal body; *sveda-jale*-by emitting the water of perspiration; *brahmāṇḍa*-ardha-half of the universe; *bharila*-filled; *sei jale*-on that water; *śeṣa-śayyāya*-on the bed of Lord Śeṣa; *śayana karila*-lay down.



TRANSLATION



"With the perspiration produced from His own body, the Lord filled half the universe with water. He then lay down on that water on the bed of Lord Śeṣa.





TEXT 287





tāṅra nābhi-padma haite uṭhila eka padma



sei padme ha-ila brahmāra janma-sadma



SYNONYMS



*tāṅra nābhi*-padma haite-from His lotus navel; *uṭhila*-grew; *eka*-one; *padma*-lotus flower; *sei padme*-on that lotus flower; *ha*-ila-there was; *brahmāra*-of Lord Brahmā; *janma-sadma*-the place of generation.



TRANSLATION



"A lotus flower then sprouted from the lotus navel of that Garbhodakaśāyī Viṣṇu. That lotus flower became Lord Brahmā's birthplace.





TEXT 288





sei padma-nāle ha-ila caudda bhuvana



teṅho 'brahmā' hañā sṛṣṭi karila sṛjana



SYNONYMS



*sei padma*-nāle-within the stem of that lotus; *ha*-ila-became manifested; *caudda*-fourteen; *bhuvana*-planetary systems; *teṅho*-He; *brahmā*-Lord Brahmā; *hañā*-having become; *sṛṣṭi*-the material creation; *karila sṛjana*-created.



TRANSLATION



"In the stem of that lotus flower the fourteen worlds were generated. Then He became Lord Brahmā and created the entire universe.





TEXT 289





'viṣṇu'-rūpa hañā kare jagat pālane



guṇātīta viṣṇu--sparśa nāhi māyā-sane



SYNONYMS



*viṣṇu-rūpa*-Lord Kṛṣṇa in His form as Viṣṇu; *hañā*-becoming; *kare*-does; *jagat pālane*-maintenance of the material world; *guṇa*-atīta-beyond the material qualities, transcendental; *viṣṇu*-Lord Viṣṇu; *sparśa*-touching; *nāhi*-there is not; *māyā*-sane-with māyā, the material energy.



TRANSLATION



"In this way, the Supreme Personality of Godhead in His form of Viṣṇu maintains the entire material world. Since He is always beyond the material qualities, the material nature cannot touch Him.



PURPORT



The influence of the material energy cannot touch Lord Viṣṇu as she touches Lord Brahmā and Lord Śiva. Therefore it is said that Lord Viṣṇu is transcendental to the material qualities. The incarnations of the material qualities-Lord Śiva and Lord Brahmā-are under the jurisdiction of the external energy. Lord Viṣṇu, however, is different. In the mantras of the Ṛg Veda it is said: oṁ tad viṣṇoḥ paramaṁ padam (Ṛg Veda-saṁhitā 1.22.20). The words paramaṁ padam indicate that He is transcendental to the material qualities. Because Lord Viṣṇu is not within the jurisdiction of the material qualities, He is always superior to the living entities who are controlled by material energy. This is one of the differences between the Supreme Lord and the living entities. Lord Brahmā is a very powerful living entity, and Lord Śiva is even more powerful. Therefore Lord Śiva is not accepted as a living entity, but at the same time is not considered to be on the level of Lord Viṣṇu.





TEXT 290





'rudra'-rūpa dhari kare jagat saṁhāra



sṛṣṭi, sthiti, pralaya haya icchāya yāṅhāra



SYNONYMS



*rudra*-rūpa dhari-accepting the form of Lord Śiva; *kare*-performs; *jagat saṁhāra*-dissolution of the universal creation; *sṛṣṭi*-creation; *sthiti*-maintenance; *pralaya*-and dissolution; *haya*-take place; *icchāya*-by the will; *yāṅhāra*-of whom.



TRANSLATION



"The Supreme Lord, and His form of Rudra [Lord Śiva], brings about the dissolution of this material creation. In other words, by His will only, there is creation, maintenance and dissolution of the whole cosmic manifestation.





TEXT 291





brahmā, viṣṇu, śiva--tāṅra guṇa-avatāra



sṛṣṭi-sthiti-pralayera tinera adhikāra



SYNONYMS



*brahmā*-Lord Brahmā; *viṣṇu*-Lord Viṣṇu; *śiva*-Lord Śiva; *tāṅra*-of Garbhodakaśāyī Viṣṇu; *guṇa*-avatāra-incarnations of the material qualities; *sṛṣṭi-sthiti-pralayera*-of the three functions, namely creation, maintenance and dissolution; *tinera adhikāra*-there is control by the three deities (Lord Brahmā, Lord Viṣṇu and Lord Śiva).



TRANSLATION



"Brahmā, Viṣṇu and Śiva are His three incarnations of the material qualities. Creation, maintenance and destruction respectively are under the charge of these three personalities.





TEXT 292





hiraṇyagarbha-antaryāmī--garbhodakaśāyī



'sahasra-śīrṣādi' kari' vede yāṅre gāi



SYNONYMS



*hiraṇyagarbha*-named Hiraṇyagarbha; *antaryāmī*-the Supersoul; *garbha-udaka-śāyī*-Lord Garbhodakaśāyī Viṣṇu; *sahasra-śīrṣā-ādi kari'*-by the Vedic hymns beginning with sahasra-śīrṣā (Ṛg Veda-saṁhitā 10.90); *vede yāṅre ga*-i-unto whom the Vedas pray.



TRANSLATION



"Garbhodakaśāyī Viṣṇu, known within the universe as Hiraṇyagarbha and the antaryāmī, or Supersoul, is glorified in the Vedic hymns, beginning with the hymn that starts with the word sahasra-śīrṣā.





TEXT 293





ei ta' dvitīya-puruṣa--brahmāṇḍera īśvara



māyāra 'āśraya' haya, tabu māyā-pāra



SYNONYMS



*ei ta'*-in this way; *dvitīya-puruṣa*-the second Personality of Godhead; *brahmāṇḍera īśvara*-the master of the universe; *māyāra*-of the external, material energy; *āśraya haya*-becomes the shelter; *tabu*-still; *māyā-pāra*-is beyond the touch of the material energy.



TRANSLATION



"This second Personality of Godhead, known as Garbhodakaśāyī Viṣṇu, is the master of each and every universe and the shelter of the external energy. Nonetheless, He remains beyond the touch of the external energy.





TEXT 294





tṛtīya-puruṣa viṣṇu--'guṇa-avatāra'



dui avatāra-bhitara gaṇanā tāṅhāra



SYNONYMS



*tṛtīya-puruṣa*-the third Personality; *viṣṇu*-Lord Viṣṇu; *guṇa-avatāra*-the incarnation of the material quality of goodness; *dui avatāra*-bhitara-within the two incarnations; *gaṇanā-tāṅhāra*-He is designated.



TRANSLATION



"The third expansion of Viṣṇu is the Kṣīrodakaśāyī Viṣṇu, who is the incarnation of the quality of goodness. He is to be counted within the two types of incarnations [puruṣa-avatāras and guṇa-avatāras].





TEXT 295





virāṭ vyaṣṭi-jīvera teṅho antaryāmī



kṣīrodakaśāyī teṅho--pālana-kartā, svāmī



SYNONYMS



*virāṭ*-the universal form; *vyaṣṭi-jīvera*-of all other living entities; *teṅho*-He; *antaryāmī*-the Supersoul; *kṣīra-udaka-śāyī*-Lord Viṣṇu who lies down in the ocean of milk; *teṅho*-He; *pālana-kartā*-the maintainer; *svāmī*-the master.



TRANSLATION



"This Kṣīrodakaśāyī Viṣṇu is the universal form of the Lord and is the Supersoul within every living entity. He is known as Kṣīrodakaśāyī, or the Lord who lies on the ocean of milk. He is the maintainer and master of the universe.





TEXT 296





puruṣāvatārera ei kailuṅ nirūpaṇa



līlāvatāra ebe śuna, sanātana



SYNONYMS



*puruṣa-avatārera*-of all the puruṣa-avatāras; *ei*-this; *kailuṅ nirūpaṇa*-I have described; *līlā*-avatāra-incarnations for pastimes; *ebe*-now; *śuna*-please hear; *sanātana*-O Sanātana.



TRANSLATION



"O Sanātana, I have definitively described the three puruṣa-avatāras of Viṣṇu. Now please hear from Me about the pastime incarnations.





TEXT 297





līlāvatāra kṛṣṇera nā yāya gaṇana



pradhāna kariyā kahi dig-daraśana



SYNONYMS



*līlā*-avatāra-incarnations for pastimes; *kṛṣṇera*-of Lord Kṛṣṇa; *nā yāya gaṇana*-are not countable; *pradhāna kariyā*-chiefly; *kahi*-let me describe; *dik-daraśana*-by a sample direction.



TRANSLATION



"No one can count the innumerable pastime incarnations of Lord Kṛṣṇa, but I shall describe the principal ones.





TEXT 298





matsya, kūrma, raghunātha, nṛsiṁha, vāmana



varāhādi--lekhā yāṅra nā yāya gaṇana



SYNONYMS



*matsya*-the fish incarnation; *kūrma*-the tortoise incarnation; *raghunātha*-Lord Rāmacandra; *nṛsiṁha*-the man-lion incarnation; *vāmana*-the dwarf incarnation; *varāha-ādi*-the hog incarnation and others; *lekhā*-describing; *yāṅra*-of which incarnations; *nā yāya gaṇana*-cannot be counted.



TRANSLATION



"Some of the pastime incarnations are the fish incarnation, the tortoise incarnation, Lord Rāmacandra, Lord Nṛsiṁha, Lord Vāmana, and Lord Varāha. There is no end to them.





TEXT 299





matsyāśva-kacchapa-nṛsiṁha-varāha-haṁsa-



rājanya-vipra-vibudheṣu kṛtāvatāraḥ



tvaṁ pāsi nas tribhuvanaṁ ca tathādhuneśa



bhāraṁ bhuvo hara yadūttama vandanaṁ te



SYNONYMS



*matsya*-in the forms of a fish; *aśva*-of a horse; *kacchapa*-of a tortoise; *nṛsiṁha*-of Lord Nṛsiṁhadeva; *varāha*-of a boar; *haṁsa*-of a swan; *rājanya*-of Lord Rāmacandra; *vipra*-of Lord Paraśurāma; *vibudheṣu*-and of Vāmanadeva; *kṛta-avatāraḥ*-who have accepted incarnation; *tvam*-You; *pāsi*-please protect; *naḥ*-us demigods; *tri-bhuvanam ca*-and the three worlds; *tathā*-as well; *adhunā*-now; *īśa*-O Lord; *bhāram*-the burden; *bhuvaḥ*-of the universe; *hara*-kindly take away; *yadu-uttama*-O best of the Yadu dynasty; *vandanam te*-to You we offer our prayers.



TRANSLATION



" 'O Lord of the universe, best of the Yadu dynasty, we are offering our prayers unto You mainly to diminish the heavy burden of the universe. Indeed, You diminished this burden formerly by incarnating in the form of a fish, a horse [Hayagrīva], a tortoise, a lion [Lord Nṛsiṁha], a boar [Lord Varāha] and a swan. You also incarnated as Lord Rāmacandra, Paraśurāma and Vāmana the dwarf. You have always protected us demigods and the universe in this way. Now please continue.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.2.40).





TEXT 300





līlāvatārera kailuṅ dig-daraśana



guṇāvatārera ebe śuna vivarana



SYNONYMS



*līlā-avatārera*-of the incarnations of pastimes; *kailuṅ*-I have done; *dik*-daraśana-indicating the direction only; *guṇa-avatārera*-of incarnations of the material qualities; *ebe*-now; *śuna vivaraṇa*-hear the description.



TRANSLATION



"I have given a few examples of pastime incarnations. Now I will describe the guṇa-avatāras, the incarnations of the material qualities. Please listen.





TEXT 301





brahmā, viṣṇu, śiva,--tina guṇa avatāra



tri-guṇa aṅgīkari' kare sṛṣṭy-ādi-vyavahāra



SYNONYMS



*brahmā, viṣṇu, śiva*-Lord Brahmā, Lord Viṣṇu and Lord Śiva; *tina*-three; *guṇa avatāra*-the incarnations of the material qualities; *tri-guṇa*-the three qualities of material nature; *aṅgīkari'*-accepting; *kare*-does; *sṛṣṭi-ādi*-vyavahāra-transactions in reference to the creation, maintenance and dissolution.



TRANSLATION



"There are three functions within this material world. Everything here is created, everything is maintained for some time, and everything is finally dissolved. The Lord therefore incarnates Himself as the controllers of the three qualities-sattva-guṇa, rajo-guṇa and tamo-guṇa [goodness, passion and ignorance]. Thus the transactions of the material world take place.





TEXT 302





bhakti-miśra-kṛta-puṇye kona jīvottama



rajo-guṇe vibhāvita kari' tāṅra mana



SYNONYMS



*bhakti*-miśra-kṛta-puṇye-because of pious activities mixed with devotional service; *kona*-someone; *jīva-uttama*-the best of the living entities; *rajaḥ-guṇe*-by the mode of passion; *vibhāvita*-influenced; *kari'*-making; *tāṅra*-his; *mana*-mind.



TRANSLATION



"Because of his past pious activities mixed with devotional service, the first-class living entity is influenced by the mode of passion within his mind.





TEXT 303





garbhodakaśāyī-dvārā śakti sañcāri'



vyaṣṭi sṛṣṭi kare kṛṣṇa brahmā-rūpa dhari'



SYNONYMS



*garbha-udaka-śāyi-dvārā*-by Lord Garbhodakaśāyī Viṣṇu; *śakti sañcāri'*-giving him special powers; *vyaṣṭi*-total; *sṛṣṭi*-creation; *kare*-does; *kṛṣṇa*-Lord Kṛṣṇa; *brahmā*-rūpa dhari'-accepting the form of Lord Brahmā.



TRANSLATION



"Such a devotee is empowered by Garbhodakaśāyī Viṣṇu. In this way, an incarnation of Kṛṣṇa in the form of Brahmā engineers the total creation of the universe.



PURPORT



The Garbhodakaśāyī Viṣṇu puruṣa-avatāra expansion of Lord Viṣṇu accepts the material modes-sattva-guṇa, rajo-guṇa and tamo-guṇa-and thus incarnates as Lord Viṣṇu, Brahmā and Śiva. These are incarnations of the material qualities. Among the many superior living entities qualified with pious activities and devotional service, one, called Lord Brahmā, is infused with the quality of passion by the supreme will of Garbhodakaśāyī Viṣṇu. Thus Lord Brahmā becomes the incarnation of the creative energy of the Lord.





TEXT 304





bhāsvān yathāśma-sakaleṣu nijeṣu tejaḥ



svīyaṁ kiyat prakaṭayaty api tadvad atra



brahmā ya eṣa jagad-aṇḍa-vidhāna-kartā



govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



SYNONYMS



*bhāsvān*-the illuminating sun; *yathā*-as; *aśma-sakaleṣu*-in various types of precious stones; *nijeṣu*-his own; *tejaḥ*-brilliance; *svīyam*-his own; *kiyat*-to some extent; *prakaṭayati*-manifests; *api*-also; *tadvat*-similarly; *atra*-here; *brahmā*-Lord Brahmā; *yaḥ*-who is; *eṣaḥ*-the Lord; *jagat*-aṇḍa-vidhāna-kartā-becomes the chief of the universe; *govindam ādi-puruṣam*-Lord Govinda, the original Supreme Personality of Godhead; *tam*-Him; *aham*-I; *bhajāmi*-worship.



TRANSLATION



" 'The sun manifests his brilliance in a gem, although it is stone. Similarly, the original Personality of Godhead, Govinda, manifests His special power in a pious living entity. Thus the living entity becomes Brahmā and manages the affairs of the universe. Let me worship Govinda, the original Personality of Godhead.'



PURPORT



This is a quotation from Brahma-saṁhitā (5.49).





TEXT 305





kona kalpe yadi yogya jīva nāhi pāya



āpane īśvara tabe aṁśe 'brahmā' haya



SYNONYMS



*kona kalpe*-in some lifetime of Brahmā; *yadi*-if; *yogya*-suitable; *jīva*-living entity; *nāhi*-not; *pāya*-is available; *āpane*-personally; *īśvara*-the Supreme Lord; *tabe*-then; *aṁśe*-by His plenary expansion; *brahmā haya*-becomes Lord Brahmā.



TRANSLATION



"If in a kalpa a suitable living entity is not available to take charge of Brahmā's post, the Supreme Personality of Godhead Himself personally expands and becomes Lord Brahmā.



PURPORT



One day of Brahmā consists of the four yugas multiplied a thousand times-or, according to solar calculations, 4,320,000,000 years-and such also is the duration of his night. One year of Brahmā's life consists of 360 days and nights, and Brahmā lives for one hundred such years. Such is the life of a Brahmā.





TEXT 306





yasyāṅghri-paṅkaja-rajo 'khila-loka-pālair



mauly-uttamair dhṛtam upāsita-tīrtha-tīrtham



brahmā bhavo 'ham api yasya kalāḥ kalāyāḥ



śrīś codvahema ciram asya nṛpāsanaṁ kva



SYNONYMS



*yasya*-whose; *aṅghri*-paṅkaja-lotuslike feet; *rajaḥ*-the dust; *akhila-loka*-of the universal planetary systems; *pālaiḥ*-by the masters; *mauli*-uttamaiḥ-with valuable turbans on their heads; *dhṛtam*-accepted; *upāsita*-worshiped; *tīrtha-tīrtham*-the sanctifier of the holy places; *brahmā*-Lord Brahmā; *bhavaḥ*-Lord Śiva; *aham api*-even I; *yasya*-of whom; *kalāḥ*-portions; *kalāyāḥ*-of a plenary portion; *śrīḥ*-the goddess of fortune; *ca*-and; *udvahema*-we carry; *ciram*-eternally; *asya*-of Him; *nṛpa-āsanam*-the throne of a king; *kva*-where.



TRANSLATION



" 'What is the value of a throne to Lord Kṛṣṇa? The masters of the various planetary systems accept the dust of His lotus feet on their crowned heads. That dust makes the holy places sacred, and even Lord Brahmā, Lord Śiva, Lakṣmī and I myself, who are all portions of His plenary portion, eternally carry that dust on our heads.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.68.37). When the Kauravas flattered Baladeva so that He would become their ally and spoke ill of Śrī Kṛṣṇa, Lord Baladeva was angry and spoke this verse.





TEXT 307





nijāṁśa-kalāya kṛṣṇa tamo-guṇa aṅgīkari'



saṁhārārthe māyā-saṅge rudra-rūpa dhari



SYNONYMS



*nija-aṁśa*-of His personal plenary expansion; *kalāya*-by an expansion known as kalā; *kṛṣṇa*-Lord Kṛṣṇa; *tamaḥ-guṇa*-the material mode of darkness; *aṅgīkari'*-accepting; *saṁhāra-arthe*-for the purpose of dissolution; *māyā-saṅge*-in association with the external energy; *rudra-rūpa*-the form of Rudra; *dhari*-assumes.



TRANSLATION



"Lord *Kṛṣṇa, the Supreme Personality of Godhead*, expands a portion of His plenary portion and, accepting the association of the material mode of ignorance, assumes the form of Rudra to dissolve the cosmic manifestation.



PURPORT



This is a description of the Rudra form, which is another expansion of Kṛṣṇa. Only viṣṇu-mūrtis are expansions of Kṛṣṇa's personal and plenary portions. Mahā Viṣṇu, who lies on the Causal Ocean, is an expansion of Saṅkarṣaṇa. When Garbhodakaśāyī Viṣṇu accepts the material modes of nature for the purpose of dissolving the cosmic manifestation, His form is called Rudra. As already explained, Lord Viṣṇu is the controller of māyā. How, then, can He associate with māyā? The conclusion is that the incarnation of Lord Śiva or Lord Brahmā indicates the absence of the supreme power of Viṣṇu. When the supreme power is not there, it is possible to associate with māyā, the external energy. Lord Brahmā and Lord Śiva are to be considered creations of māyā.





TEXT 308





māyā-saṅga-vikārī rudra--bhinnābhinna rūpa



jīva-tattva nahe, nahe kṛṣṇera 'svarūpa'



SYNONYMS



*māyā-saṅga*-by association with māyā; *vikārī*-transformed; *rudra*-the form of Rudra; *bhinna-abhinna rūpa*-having different types of forms; *jīva*-tattva nahe-still he is not called jīva-tattva; *nahe*-nor; *kṛṣṇera*-of Lord Kṛṣṇa; *sva*-rūpa-personal form.



TRANSLATION



"Rudra, Lord Śiva, has various forms, which are transformations brought about by association with māyā. Although Rudra is not on a level with the jīva-tattvas, he still cannot be considered a personal expansion of Lord Kṛṣṇa.



PURPORT



Rudra is simultaneously one with and different from the viṣṇu-tattva. Due to his association with māyā, he is different from the viṣṇu-tattva, but at the same time he is an expansion of Kṛṣṇa's personal form. This situation is called bhedābheda-tattva, or acintya-bhedābheda-tattva, simultaneously one and different.





TEXT 309





dugdha yena amla-yoge dadhi-rūpa dhare



dugdhāntara vastu nahe, dugdha haite nāre



SYNONYMS



*dugdha*-milk; *yena*-as; *amla:yoge*-in association with a sour substance; *dadhi-rūpa*-the form of yogurt; *dhare*-takes; *dugdha*-antara-something other than milk; *vastu*-substance; *nahe*-is not; *dugdha*-milk; *haite*-to be; *nāre*-is not able.



TRANSLATION



"Milk is transformed into yogurt when it associates with a yogurt culture. Thus yogurt is nothing but milk, but still it is not milk.



PURPORT



Of the three deities supervising the creation, maintenance and dissolution of the universe, Lord Viṣṇu is never separate from the original Viṣṇu. However, Lord Śiva and Brahmā, due to their association with māyā, are different from Viṣṇu. Viṣṇu cannot be transformed into any form of material energy. Whenever there is association with māyā, the personality involved must be different from Lord Viṣṇu. Therefore Lord Śiva and Lord Brahmā are called guṇa-avatāras, for they associate with the material qualities. The conclusion is that Rudra is a transformation of Viṣṇu, but he is not exactly Lord Viṣṇu. Therefore, he does not come within the category of the viṣṇu-tattvas. Thus he is inconceivably one with Viṣṇu and different from Him. The example given in this verse is very clear. Milk is compared to Viṣṇu. As soon as milk touches a sour substance, it becomes yogurt, or Lord Śiva. Although yogurt is constitutionally milk it cannot be used in place of milk.





TEXT 310





kṣīraṁ yathā dadhi vikāra-viśeṣa-yogāt



sañjāyate na tu tataḥ pṛthag asti hetoḥ



yaḥ śambhutām api tathā samupaiti kāryād



govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



SYNONYMS



*kṣīram*-milk; *yathā*-as; *dadhi*-yogurt; *vikāra*-viśeṣa-with a special transforming agent; *yogāt*-by mixing; *sañjāyate*-is transformed into; *na*-not; *tu*-but; *tataḥ*-from the milk; *pṛthak*-separated; *asti*-is; *hetoḥ*-which is the cause; *yaḥ*-who; *śambhutām*-the nature of Lord Śiva; *api*-even though; *tathā*-as; *samupaiti*-accepts; *kāryāt*-from the matter of some particular business; *govindam*-unto Govinda, the Supreme Personality of Godhead; *ādi-puruṣam*-the original person; *tam*-unto Him; *aham*-I; *bhajāmi*-offer my respectful obeisances.



TRANSLATION



" 'Milk changes into yogurt when mixed with a yogurt culture, but actually it is constitutionally nothing but milk. Similarly, Govinda, the Supreme Personality of Godhead, assumes the form of Lord Śiva [Śambhu] for the special purpose of material transactions. I offer my obeisances at His lotus feet.'



PURPORT



This is a quotation from Brahma-saṁhitā (5.45).





TEXT 311





'śiva'--māyā-śakti-saṅgī, tamo-guṇā veśa



māyātīta, guṇātīta 'viṣṇu'--parameśa



SYNONYMS



*śiva*-Lord Śiva; *māyā-śakti-saṅgī*-an associate of the external energy; *tamaḥ*-guṇa-āveśa-absorbed by the quality of ignorance; *māyā*-atīta-transcendental to the external energy; *guṇa*-atīta-transcendental to the qualities of matter; *viṣṇu*-Viṣṇu; *parama-īśa*-the Supreme Lord.



TRANSLATION



"Lord Śiva is an associate of the external energy; therefore he is absorbed in the material quality of darkness. Lord Viṣṇu is transcendental to māyā and the qualities of māyā. Therefore He is the Supreme Personality of Godhead.



PURPORT



Viṣṇu is beyond the range of the material manifestation, and He is not within the control of the material energy. He is the supreme independent Personality of Godhead. This is even admitted by Śaṅkarācārya: nārāyaṇaḥ paro 'vyaktāt (Gīta-bhāṣya). In his constitutional form, Śiva is a mahā-bhāgavata, a supreme devotee of the Lord, but because he accepts māyā's association-especially the quality of ignorance-he is not free from māyā's influence. Such an intimate association is completely absent in the Supreme Personality of Godhead, Viṣṇu. Lord Śiva accepts māyā, but in the presence of Lord Viṣṇu, māyā does not exist. Consequently Lord Śiva has to be considered a product of māyā. When Lord Śiva is free from māyā's influence, he is in the position of a mahā-bhāgavata, a supreme devotee of Lord Viṣṇu. Vaiṣṇavānāṁ yathā śambhuḥ.





TEXT 312





śivaḥ śakti-yuktaḥ śaśvat



triliṅgo guṇa-saṁvṛtaḥ



vaikārikas taijasaś ca



tāmasaś cety ahaṁ tridhā



SYNONYMS



*śivaḥ*-Lord Śiva; *śakti*-yuktaḥ-associated with material nature; *śaśvat*-eternally; *tri-liṅgaḥ*-in three features; *guṇa*-saṁvṛtaḥ-covered by the modes of nature; *vaikārikaḥ*-one is called vaikārika; *taijasaḥ ca*-another is called taijasa; *tāmasaḥ ca*-as well as tāmasa; *iti*-thus; *aham*-egotism; *tri*-dhā-three kinds.



TRANSLATION



" 'The truth about Lord Śiva is that he is always covered with three material coverings-vaikārika, taijasa and tāmasa. Because of these three modes of material nature, he always associates with the external energy and egotism itself.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.88.3).





TEXT 313





harir hi nirguṇaḥ sākṣāt



puruṣaḥ prakṛteḥ paraḥ



sa sarva-dṛg upadraṣṭā



taṁ bhajan nirguṇo bhavet



SYNONYMS



*hariḥ*-the Supreme Personality of Godhead, Viṣṇu; *hi*-certainly; *nirguṇaḥ*-transcendental to all material qualities; *sākṣāt*-directly; *puruṣaḥ*-the supreme enjoyer; *prakṛteḥ*-material nature; *paraḥ*-beyond; *saḥ*-He; *sarva-dṛk*-the seer of everything; *upadraṣṭā*-the overseer of everything; *tam*-Him; *bhajan*-by worshiping; *nirguṇaḥ*-transcendental to material qualities; *bhavet*-one becomes.



TRANSLATION



" 'Śrī Hari, the Supreme Personality of Godhead, is situated beyond the range of material nature; therefore He is the supreme transcendental person. He can see everything inside and outside; therefore He is the supreme overseer of all living entities. If someone takes shelter at His lotus feet and worships Him, he also attains a transcendental position.'



PURPORT



This is also a quotation from *Śrīmad-Bhāgavatam* (10.88.5).





TEXT 314





pālanārtha svāṁśa viṣṇu-rūpe avatāra



sattva-guṇa draṣṭā, tāte guṇa-māyā-pāra



SYNONYMS



*pālana-artha*-for maintenance; *svāṁśa*-personal plenary expansion; *viṣṇu-rūpe*-in the form of Lord Viṣṇu; *avatāra*-incarnation; *sattva-guṇa*-of the mode of goodness; *draṣṭā*-director; *tāte*-therefore; *guṇa*-māyā-pāra-transcendental to the material modes of nature.



TRANSLATION



"For the maintenance of the universe, Lord Kṛṣṇa descends as His personal plenary expansion in the form of Viṣṇu. He is the director of the mode of goodness; therefore He is transcendental to the material energy.





TEXT 315





svarūpa--aiśvarya-pūrṇa, kṛṣṇa-sama prāya



kṛṣṇa aṁśī, teṅho aṁśa, vede hena gāya



SYNONYMS



*sva*-rūpa-personal expansion; *aiśvarya*-pūrṇa-full of all opulences; *kṛṣṇa*-sama-equal to Kṛṣṇa; *prāya*-almost; *kṛṣṇa aṁśī*-Kṛṣṇa is the Supreme Personality of Godhead; *teṅho*-Lord Viṣṇu; *aṁśa*-personal expansion; *vede*-the Vedas; *hena*-thus; *gāya*-sing.



TRANSLATION



"Lord Viṣṇu is in the category of svāṁśa because He has opulences almost equal to Kṛṣṇa's. Kṛṣṇa is the original person, and Lord Viṣṇu is His personal expansion. This is the verdict of all Vedic literature.



PURPORT



Although an incarnation of the material energy, Lord Brahmā is nonetheless the director of the material mode of passion. Similarly, Lord Śiva, although simultaneously one with and different from Lord Kṛṣṇa, is still the incarnation of the mode of darkness. However, Lord Viṣṇu is Kṛṣṇa's personal expansion; therefore He is the director of the mode of goodness and is always transcendentally situated beyond the jurisdiction of the modes of material nature. Lord Viṣṇu is the original personal expansion of Kṛṣṇa, and Kṛṣṇa is the original source of all incarnations. As far as power is concerned, Lord Viṣṇu is as powerful as Lord Kṛṣṇa because He possesses all the opulences.





TEXT 316





dīpārcir eva hi daśāntaram abhyupetya



dīpāyate vivṛta-hetu-samāna-dharmā



yas tādṛg eva hi ca viṣṇutayā vibhāti



govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



SYNONYMS



*dīpa-arciḥ*-the flame of a lamp; *eva*-as; *hi*-certainly; *daśā*-antaram-another lamp; *abhyupetya*-expanding; *dīpāyate*-illuminates; *vivṛta*-hetu-with its expanded cause; *samāna*-dharmā-equally powerful; *yaḥ*-who; *tādṛk*-similarly; *eva*-certainly; *hi*-certainly; *ca*-also; *viṣṇutayā*-by His expansion as Lord Viṣṇu; *vibhāti*-illuminates; *govindam*-to Lord Kṛṣṇa; *ādi-puruṣam*-the supreme original person; *tam*-to Him; *aham*-I; *bhajāmi*-offer my worshipful respect.



TRANSLATION



" 'When the flame of one candle is expanded to another candle and placed in a different position, it burns separately, and its illumination is as powerful as the original candle. Similarly, the Supreme Personality of Godhead, Govinda, expands Himself in different forms as Viṣṇu, who is equally luminous, powerful and opulent. Let me worship that Supreme Personality of Godhead, Govinda.'



PURPORT



This is a quotation from Brahma-saṁhitā (5.46).





TEXT 317





brahmā, śiva--ājñā-kārī bhakta-avatāra



pālanārthe viṣṇu--kṛṣṇera svarūpa-ākāra



SYNONYMS



*brahmā*-Lord Brahmā; *śiva*-Lord Śiva; *ājñā*-kārī-order carriers; *bhakta*-avatāra-incarnations of devotees; *pālana-arthe*-for maintenance; *viṣṇu*-Lord Viṣṇu; *kṛṣṇera*-of Lord Kṛṣṇa; *svarūpa-ākāra*-in the form of a personal feature.



TRANSLATION



"The conclusion is that Lord Brahmā and Lord Śiva are simply devotee incarnations who carry out orders. However, Lord Viṣṇu, the maintainer, is the personal feature of Lord Kṛṣṇa.





TEXT 318





sṛjāmi tan-niyukto 'ham-



haro harati tad-vaśaḥ



viśvaṁ puruṣa-rūpeṇa



paripāti triśakti-dhṛk



SYNONYMS



*sṛjāmi*-create; *tat*-niyuktaḥ-engaged by Him; *aham*-I; *haraḥ*-Lord Śiva; *harati*-annihilates; *tat*-vaśaḥ-under His control; *viśvam*-the whole universe; *puruṣa-rūpeṇa*-in the form of Lord Viṣṇu; *paripāti*-maintains; *tri-śakti-dhṛk*-the controller of the three modes of material nature.



TRANSLATION



" 'Lord Brahmā said, "I am engaged by the Supreme Personality of Godhead to create. Following His orders, Lord Śiva dissolves everything. The Supreme Personality of Godhead, in His form of Kṣīrodakaśāyī Viṣṇu, maintains all the affairs of material nature. Thus the supreme controller of the three modes of material nature is Lord Viṣṇu." '



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.6.32). Lord Brahmā gave this information to Devarṣi Nārada when he was receiving instructions from Lord Brahmā to understand the Supreme Personality of Godhead, Paramātmā. After describing the universal form of the Lord, Lord Brahmā explained that his position and Lord Śiva's position are controlled by Lord Viṣṇu.





TEXT 319





manvantarāvatāra ebe śuna, sanātana



asaṅkhya gaṇana tāṅra, śunaha kāraṇa



SYNONYMS



*manu-antara-avatāra*-the Manu incarnations; *ebe*-now; *śuna*-hear; *sanātana*-O Sanātana Gosvāmī; *asaṅkhya*-unlimited; *gaṇana*-counting; *tāṅra*-of them; *śunaha*-just hear; *kāraṇa*-the cause.



TRANSLATION



"O Sanātana, just hear about the Manu incarnations [manvantara-avatāras]. They are unlimited, and no one can count them. Just hear of their source.





TEXT 320





brahmāra eka-dine haya caudda manvantara



caudda avatāra tāhāṅ karena īśvara



SYNONYMS



*brahmāra eka-dine*-in one day of Brahmā; *haya*-there are; caudda-14; *manu*-antara-changes of Manu; caudda-14; *avatāra*-incarnations; *tāhāṅ*-in that time; *karena*-manifests; *īśvara*-the Supreme Personality of Godhead.



TRANSLATION



"In one day of Brahmā, there are fourteen changes of the Manus, and all those fourteen Manus are considered incarnations manifested by the Supreme Personality of Godhead.



PURPORT



In one day of Brahmā, there are 14 Manus, and all of them are considered to be manvantara-avatāras of the Supreme Personality of Godhead. Thus in one month days) of Brahmā's life, there are 5,040 Manu incarnations. Thus for the one hundred years of Brahmā's life, there is a total of 504,000 manvantara-avatāras.





TEXT 321





caudda eka dine, māse cāri-śata biśa



brahmāra vatsare pañca-sahasra calliśa



SYNONYMS



caudda-14; *eka dine*-in one day; *māse*-in one month; cāri-śata biśa-420; *brahmāra vatsare*-in one year of Brahmā; *pañca*-sahasra calliśa-5,040 avatāras.



TRANSLATION



"There are 14 manvantara-avatāras in one day of Brahmā, 420 in one month, and 5,040 in one year.





TEXT 322





śateka vatsara haya jīvana' brahmāra



pañca-lakṣa cāri-sahasra manvantarāvatāra



SYNONYMS



*śateka vatsara haya*-there are one hundred years; *jīvana*-the duration of life; *brahmāra*-of Brahmā; *pañca*-lakṣa-500,000; *cāri*-sahasra-4,000; *manu*-antara-avatāra-incarnations of Manu.



TRANSLATION



"During the hundred years of Brahmā's life, there are 504,000 manvantara-avatarās.





TEXT 323





ananta brahmāṇḍe aiche karaha gaṇana



mahā-viṣṇu eka-śvāse brahmāra jīvana



SYNONYMS



*ananta brahmāṇḍe*-in innumerable universes; *aiche*-in that way; *karaha gaṇana*-just try to count; *mahā-viṣṇu*-Lord Mahā-Viṣṇu; *eka-śvāse*-by one exhalation; *brahmāra jīvana*-the duration of life of one Brahmā.



TRANSLATION



"The number of manvantara-avatāras for only one universe has been given. One can only imagine how many manvantara-avatāras exist in the innumerable universes. And all these universes and Brahmās exist only during one exhalation of Mahā-Viṣṇu.





TEXT 324





mahā-viṣṇura niśvāsera nāhika paryanta



eka manvantarāvatārera dekha lekhāra anta



SYNONYMS



*mahā-viṣṇura*-of Lord Mahā-Viṣṇu; *niśvāsera*-of the exhalations; *nāhika paryanta*-there is no limit; *eka manvantara-avatārera*-of only one feature of the Lord, namely the manvantara-avatāra; *dekha*-just see; *lekhāra anta*-it is beyond the power of writing.



TRANSLATION



"There is no limit to the exhalations of Mahā-Viṣṇu. Just see how impossible it is to speak or write of even only the manvantara-avatāra.





TEXT 325





svāyaṁbhuve 'yajña', svārociṣe 'vibhu' nāma



auttame 'satyasena', tāmase 'hari' abhidhāna



SYNONYMS



*svāyaṁbhuve*-in the Svāyambhuva-manvantara; *yajña*-the avatāra named Yajña; *svārociṣe*-in the Svārociṣa-manvantara; *vibhu*-the avatāra Vibhu; *nāma*-named; *auttame*-in the Auttama-manvantara; *satyasena*-the avatāra named Satyasena; *tāmase*-in the Tāmasa-manvantara; *hari*-Hari; *abhidhāna*-named.



TRANSLATION



"In the Svāyambhuva-manvantara, the avatāra was named Yajña. In the Svārociṣa-manvantara, he was named Vibhu. In the Auttama-manvantara, he was named Satyasena, and in the Tāmasa-manvantara he was named Hari.





TEXT 326





raivate 'vaikuṇṭha' cākṣuṣe 'ajita', vaivasvate 'vāmana'



sāvarṇye 'sārvabhauma', dakṣa-sāvarṇye 'ṛṣabha' gaṇana



SYNONYMS



*raivate*-in the Raivata-manvantara; *vaikuṇṭha*-the avatāra named Vaikuṇṭha; *cākṣuṣe*-in the Cākṣuṣa-manvantara; *ajita*-the avatāra named Ajita; *vaivasvate*-in the Vaivasvata-manvantara; *vāmana*-the avatāra named Vāmana; *sāvarṇye*-in the Sāvarṇya-manvantara; *sārvabhauma*-the avatāra named Sārvabhauma; *dakṣa-sāvarṇye*-in the Dakṣa-sāvarṇya-manvantara; *ṛṣabha*-the avatāra Ṛṣabha; *gaṇana*-named.



TRANSLATION



"In the Raivata-manvantara, the avatāra was named Vaikuṇṭha, and in the Cākṣuṣa-manvantara, he was named Ajita. In the Vaivasvata-manvantara, he was named Vāmana, and in the Sāvarṇya-manvantara, he was named Sārvabhauma. In the Dakṣa-sāvarṇya-manvantara, he was named Ṛṣabha.





TEXT 327





brahma-sāvarṇye 'viṣvaksena', 'dharmasetu' dharma-sāvarṇye



rudra-sāvarṇye 'sudhāmā', 'yogeśvara' deva-sāvarṇye



SYNONYMS



*brahma-sāvarṇye*-in the Brahma-sāvarṇya-manvantara; *viṣvaksena*-the avatāra named Viṣvaksena; *dharmasetu*-the avatāra named Dharmasetu; *dharma-sāvarṇye*-in the Dharma-sāvarṇya-manvantara; *rudra-sāvarṇye*-in the Rudra-sāvarṇya-manvantara; *sudhāmā*-the avatāra named Sudhāmā; *yogeśvara*-the avatāra named Yogeśvara; *deva-sāvarṇye*-in the Deva-sāvarṇya-manvantara.



TRANSLATION



"In the Brahma-sāvarṇya-manvantara, the avatāra was named Viṣvaksena, and in the Dharma-sāvarṇya, he was named Dharmasetu. In the Rudra-sāvarṇya he was named Sudhāmā, and in the Deva-sāvarṇya, he was named Yogeśvara.





TEXT 328





indra-sāvarṇye 'bṛhadbhānu' abhidhāna



ei caudda manvantare caudda 'avatāra' nāma



SYNONYMS



*indra-sāvarṇye*-in the Indra-sāvarṇya-manvantara; *bṛhadbhānu*-the avatāra named Bṛhadbhānu; *abhidhāna*-named; *ei caudda manvantare*-in the fourteen manvantaras; *caudda*-fourteen; *avatāra*-of the incarnations; *nāma*-different names.



TRANSLATION



"In the Indra-sāvarṇya-manvantara, the avatāra was named Bṛhadbhānu. These are the names of the fourteen avatāras in the fourteen manvantaras.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in his Anubhāṣya, gives a list of Manus and their fathers' names: (1) Svāyambhuva Manu, the son of Lord Brahma; (2) Svārociṣa, the son of Svarociḥ, or Agni, the predominating deity of fire; (3) Uttama, the son of King Priyavrata; (4) Tāmasa, the brother of Uttama; (5) Raivata, the twin brother of Tāmasa; (6) Cākṣuṣa, the son of the demigod Cakṣu; (7) Vaivasvata, the son of Vivasvān, the sun-god (whose name is also mentioned in *Bhagavad-gītā* (4.1)); (8) Sāvarṇi, a son born to the sun-god and wife named Chāyā; (9) Dakṣa-sāvarṇi, the son of the demigod Varuṇa; (10) Brahma-sāvarṇi, the son of Upaśloka; (11-14) Rudra-sāvarṇi, Dharma-sāvarṇi, Deva-sāvarṇi and Indra-sāvarṇi, the sons of Rudra, Ruci, Satyasahā and Bhūti respectively.





TEXT 329





yugāvatāra ebe śuna, sanātana



satya-tretā-dvāpara-kali-yugera gaṇana



SYNONYMS



*yuga*-avatāra-incarnation of millenniums; *ebe*-now; *śuna*-hear; *sanātana*-O Sanātana Gosvāmī; *satya-tretā-dvāpara-kali-yugera*-of the Satya-yuga, Tretā-yuga, Dvāpara-yuga and Kali-yuga; *gaṇana*-the chronological order.



TRANSLATION



"O Sanātana, now hear from Me about the yuga-avatāras, the incarnations for the millenniums. First of all, there are four yugas-Satya-yuga, Tretā-yuga, Dvāpara-yuga and Kali-yuga.





TEXT 330





śukla-rakta-kṛṣṇa-pīta--krame cāri varṇa



cāri varṇa dhari' kṛṣṇa karena yuga-dharma



SYNONYMS



*śukla*-white; *rakta*-red; *kṛṣṇa*-black; *pīta*-yellow; *krame*-one after another; *cāri varṇa*-four colors; *cāri varṇa dhari'*-accepting these four colors; *kṛṣṇa*-Lord Kṛṣṇa; *karena yuga*-dharma-manifests His pastimes in different millenniums.



TRANSLATION



"In the four yugas-Satya, Tretā, Dvāpara and Kali-the Lord incarnates in four colors: white, red, black and yellow respectively. These are the colors of the incarnations in different millenniums.





TEXT 331





āsan varṇās trayo hy asya



gṛhṇato 'nu-yugaṁ tanūḥ



śuklo raktas tathā pīta



idānīṁ kṛṣṇatāṁ gataḥ



SYNONYMS



*āsan*-there were; *varṇāḥ*-colors; *trayaḥ*-three; *hi*-certainly; *asya*-of your son; *gṛhṇataḥ*-accepting; *anu*-yugam-according to the millennium; *tanūḥ*-body; *śuklaḥ*-white; *raktaḥ*-red; *tathā*-as well as; *pītaḥ*-yellow; *idānīm*-just now; *kṛṣṇatām gataḥ*-He has assumed a blackish hue.



TRANSLATION



" 'This child formerly had three colors according to the prescribed color for different millenniums. Formerly He was white, red and yellow, and now He has assumed a blackish color.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.8.13) was spoken by Gargamuni when performing the name-giving ceremony for Kṛṣṇa at the house of Nanda Mahārāja. The following two verses are also from *Śrīmad-Bhāgavatam* (11.5.21,24).





TEXT 332





kṛte śuklaś catur-bāhur



jaṭilo valkalāmbaraḥ



kṛṣṇājinopavītākṣān



bibhrad daṇḍa-kamaṇḍalū



SYNONYMS



*kṛte*-in the Satya-yuga; *śuklaḥ*-having a white color and bearing the name Śukla; *catuḥ-bāhuḥ*-having four arms; *jaṭilaḥ*-with a bunch of hair; *valkala*-ambaraḥ-wearing a garment made of tree bark; *kṛṣṇa*-ajina-black-colored antelope skin; *upavīta*-sacred thread; *akṣān*-a garland of beads for chanting; *bibhrat*-carried; *daṇḍa-kamaṇḍalū*-a rod and waterpot.



TRANSLATION



" 'In the Satya-yuga, the Lord appeared in a body colored white with four arms and matted hair. He wore tree bark and bore a black antelope skin. He wore a sacred thread and a garland of rudrākṣa beads. He carried a rod and a waterpot, and He was a brahmacārī.'





TEXT 333





tretāyāṁ rakta-varṇo 'sau



catur-bāhus trimekhalaḥ



hiraṇya-keśas trayy-ātmā



sruk-sruv-ādy-upalakṣaṇaḥ



SYNONYMS



*tretāyām*-in the Tretā-yuga; *rakta-varṇaḥ*-of a reddish color; *asau*-He; *catuḥ*-bāhuḥ-with four arms; *tri-mekhalaḥ*-having three circles on the abdomen; *hiraṇya*-keśaḥ-hair colored like gold; *trayī-ātmā*-whose form manifests the Vedas; *sruk*-sruv-ādi-upalakṣaṇaḥ-decorated with the sacrificial spoon, ladle and so on.



TRANSLATION



" 'In the Tretā-yuga, the Lord appeared in a body that had a reddish hue and four arms. There were three distinctive lines on His abdomen, and His hair was golden. His form manifested the Vedic knowledge, and He bore the symbols of a sacrificial spoon, ladle and so on.'





TEXT 334





satya-yuge dharma-dhyāna karāya 'śukla'-mūrti dhari'



kardamake vara dilā yeṅho kṛpā kari'



SYNONYMS



*satya-yuge*-in the millennium of Satya-yuga; *dharma*-dhyāna-religious principles and meditation; *karāya*-induces; *śukla*-whitish; *mūrti*-form; *dhari'*-accepting; *kardamake*-to Kardama Muni; *vara dilā*-gave benedictions; *yeṅho*-who; *kṛpā kari'*-out of causeless mercy.



TRANSLATION



"As the white incarnation, the Lord taught religion and meditation. He offered benedictions to Kardama Muni, and in this way He showed His causeless mercy.



PURPORT



Kardama Muni was one of the prajāpatis. He married Devahūti, the daughter of Manu, and their son was Kapiladeva. The Supreme Lord was very pleased with Kardama Muni's austerities, and He appeared before Kardama Muni in a whitish body. This happened in the Satya-yuga millennium, when people were accustomed to practicing meditation.





TEXT 335





kṛṣṇa-'dhyāna' kare loka jñāna-adhikārī



tretāra dharma 'yajña' karāya 'rakta'-varṇa dhari'



SYNONYMS



*kṛṣṇa*-dhyāna-meditation upon Kṛṣṇa; *kare*-perform; *loka*-the people; *jñāna-adhikārī*-who are advanced in spiritual knowledge; *tretāra*-of the Tretā-yuga; *dharma*-the occupational duty; *yajña*-performance of sacrifices; *karāya*-induces; *rakta*-varṇa dhari'-assuming a reddish color.



TRANSLATION



"In the Satya-yuga the people were generally advanced in spiritual knowledge and could meditate upon Kṛṣṇa very easily. The people's occupational duty in Tretā-yuga was to perform great sacrifices. This was induced by the Personality of Godhead in His reddish incarnation.





TEXT 336





'kṛṣṇa-padārcana' haya dvāparera dharma



'kṛṣṇa'-varṇe karāya loke kṛṣṇārcana-karma



SYNONYMS



*kṛṣṇa*-pada-arcana-worshiping the lotus feet of Kṛṣṇa; *haya*-is; *dvāparera*-of the Dvāpara millennium; *dharma*-the occupational duty; *kṛṣṇa-varṇe*-in a blackish color; *karāya*-induces; *loke*-to the people; *kṛṣṇa-arcana-karma*-the activities of worshiping Lord Kṛṣṇa.



TRANSLATION



"In Dvāpara-yuga the people's occupational duty was to worship the lotus feet of Kṛṣṇa. Therefore Lord Kṛṣṇa, appearing in a blackish body, personally induced people to worship Him.





TEXT 337





dvāpare bhagavān śyāmaḥ



pīta-vāsā nijāyudhaḥ



śrī-vatsādibhir aṅkaiś ca



lakṣaṇair upalakṣitaḥ



SYNONYMS



*dvāpare*-in the Dvāpara-yuga; *bhagavān*-the Supreme Personality of Godhead; *śyāmaḥ*-blackish; *pīta-vāsāḥ*-having yellow clothes; *nija*-own; *āyudhaḥ*-having weapons; *śrī*-vatsa-ādibhiḥ-such as Śrīvatsa; *aṅkaiḥ*-by bodily markings; *ca*-and; *lakṣaṇaiḥ*-by external characteristics such as the Kaustubha jewel; *upalakṣitaḥ*-characterized.



TRANSLATION



" 'In the Dvāpara-yuga the Personality of Godhead appears in a blackish hue. He is dressed in yellow, He holds His own weapons, and He is decorated with the Kaustubha jewel and marks of Śrīvatsa. That is how His symptoms are described.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.5.27). The śyāma color is not exactly blackish. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura compares it to the color of the atasī flower. It is not that Lord Kṛṣṇa Himself appears in a blackish color in all the Dvāpara-yugas. In other Dvāpara-yugas, previous to Lord Kṛṣṇa's appearance, the Supreme Lord appeared in a greenish body by His own personal expansion. This is mentioned in the *Viṣṇu Purāṇa*, Hari-vaṁśa and *Mahābhārata*.





TEXT 338





namas te vāsudevāya



namaḥ saṅkarṣaṇāya ca



pradyumnāyāniruddhāya



tubhyaṁ bhagavate namaḥ



SYNONYMS



*namaḥ*-let me offer my respectful obeisances; *te*-unto You; *vāsudevāya*-Lord Vāsudeva; *namaḥ*-respectful obeisances; *saṅkarṣaṇāya ca*-also to Lord Saṅkarṣaṇa; *pradyumnāya*-to Lord Pradyumna; *aniruddhāya*-unto Aniruddha; *tubhyam*-unto You; *bhagavate*-unto the Supreme Personality of Godhead; *namaḥ*-my respectful obeisances.



TRANSLATION



" 'I offer my respectful obeisances unto the Supreme Personality of Godhead, expanded as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha.'



PURPORT



This is a prayer from *Śrīmad-Bhāgavatam* (11.5.29) spoken by Karabhājana Muni when he was questioned by Mahārāja Nimi, the King of Videha, about the incarnations in specific yugas and their method of worship. Karabhājana Muni was one of the nine Yogendras, and he met the King to inform him about future incarnations.





TEXT 339





ei mantre dvāpare kare kṛṣṇārcana



'kṛṣṇa-nāma-saṅkīrtana'--kali-yugera dharma



SYNONYMS



*ei mantre*-by this mantra; *dvāpare*-in the age of Dvāpara; *kare*-perform; *kṛṣṇa-arcana*-the worship of Lord Kṛṣṇa; *kṛṣṇa*-nāma-saṅkīrtana-chanting of the holy name of Lord Kṛṣṇa; *kali-yugera dharma*-the occupational duty in the Age of Kali.



TRANSLATION



"By this mantra, the people worship Lord Kṛṣṇa in the Dvāpara-yuga. In the Kali-yuga the occupational duty of the people is to chant congregationally the holy name of Kṛṣṇa.



PURPORT



As stated in *Śrīmad-Bhāgavatam* (12.3.51):





kaler doṣa-nidhe rājann

asti hy eko mahān guṇaḥ

kīrtanād eva kṛṣṇasya

mukta-saṅgaḥ paraṁ vrajet



In Kali-yuga one worships Lord Kṛṣṇa by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. To propagate this movement, Lord Kṛṣṇa personally appeared as Lord Caitanya Mahāprabhu. That is described in the following verse.





TEXT 340





pita'-varṇa dhari' tabe kailā pravartana



prema-bhakti dilā loke lañā bhakta-gaṇa



SYNONYMS



*pīta*-varṇa dhari'-assuming the color yellow; *tabe*-thereafter; *kailā pravartana*-introduced the saṅkīrtana movement; *prema-bhakti dilā*-He distributed love of Kṛṣṇa; *loke*-to the people in general; *lañā bhakta*-gaṇa-accompanied by His devotees.



TRANSLATION



"Accompanied by His personal devotees, Lord Kṛṣṇa, assuming a golden color, introduces the hari-nāma-saṅkīrtana, the chanting of the Hare Kṛṣṇa mantra, in the Age of Kali. By this process, He delivers love for Kṛṣṇa to the general populace.





TEXT 341





dharma pravartana kare vrajendra-nandana



preme gāya nāce loka kare saṅkīrtana



SYNONYMS



*dharma pravartana kare*-introduces a particular type of religious activity; *vrajendra-nandana*-Kṛṣṇa Himself; *preme*-in love; *gāya*-chants; *nāce*-dances; *loka*-all people; *kare*-perform; *saṅkīrtana*-congregational chanting.



TRANSLATION



"Lord Kṛṣṇa, the son of Nanda Mahārāja, personally introduces the occupational duty of the Age of Kali. He personally chants and dances in ecstatic love, and thus the entire world chants congregationally.





TEXT 342





kṛṣṇa-varṇaṁ tviṣākṛṣṇam-



sāṅgopāṅgāstra-pārṣadam



yajñaiḥ saṅkīrtana-prāyair



yajanti hi su-medhasaḥ



SYNONYMS



*kṛṣṇa*-varṇam-repeating the syllables kṛṣ-ṇa; *tviṣā*-with a luster; *akṛṣṇam*-not black (golden); *sa*-aṅga-with associates; *upāṅga*-servitors; *astra*-weapons; *pārṣadam*-confidential companions; *yajñaiḥ*-by sacrifice; *saṅkīrtana*-prāyaiḥ-consisting chiefly of congregational chanting; *yajanti*-they worship; *hi*-certainly; *su*-medhasaḥ-intelligent persons.



TRANSLATION



" 'In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.5.32). See also *Ādi-līlā*, Chapter Three, text 52.





TEXT 343





āra tina-yuge dhyānādite yei phala haya



kali-yuge kṛṣṇa-nāme sei phala pāya



SYNONYMS



*āra tina-yuge*-in the three other yugas; *dhyāna-ādite*-by processes beginning with meditation; *yei*-whatever; *phala*-result; *haya*-there is; *kali-yuge*-in this Age of Kali; *kṛṣṇa-nāme*-by chanting the Hare Kṛṣṇa mahā-mantra; *sei phala pāya*-one gets the same achievement.



TRANSLATION



"In the other three yugas-Satya, Tretā and Dvāpara-people perform different types of spiritual activities. Whatever results they achieve in that way, they can achieve in Kali-yuga simply by chanting the Hare Kṛṣṇa mahāmantra.





TEXT 344





kaler doṣa-nidhe rājann



asti hy eko mahān guṇaḥ



kīrtanād eva kṛṣṇasya



mukta-bandhaḥ paraṁ vrajet



SYNONYMS



*kaleḥ*-of the Age of Kali; *doṣa-nidhe*-in the ocean of faults; *rājan*-O King; *asti*-there is; *hi*-certainly; *ekaḥ*-one; *mahān*-very great; *guṇaḥ*-good quality; *kīrtanāt*-by chanting; *eva*-certainly; *kṛṣṇasya*-of the holy name of Kṛṣṇa; *mukta*-bandhaḥ-liberated from material bondage; *param*-to the transcendental spiritual kingdom; *vrajet*-one can go.



TRANSLATION



" 'My dear King, although Kali-yuga is full of faults, there is still one good quality about this age. It is that simply by chanting the Hare Kṛṣṇa mahā-mantra, one can become free from material bondage and be promoted to the transcendental kingdom.



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (12.3.51).





TEXT 345





kṛte yad dhyāyato viṣṇuṁ



tretāyāṁ yajato makhaiḥ



dvāpare paricaryāyāṁ



kalau tad dhari-kīrtanāt



SYNONYMS



*kṛte*-in the Satya-yuga; *yat*-which; *dhyāyataḥ*-from meditation; *viṣṇum*-on Lord Viṣṇu; *tretāyām*-in the Tretā-yuga; *yajataḥ*-from worshiping; *makhaiḥ*-by performing sacrifices; *dvāpare*-in the age of Dvāpara; *paricaryāyām*-by worshiping the lotus feet of Kṛṣṇa; *kalau*-in the Age of Kali; *tat*-that same result (can be achieved); *hari*-kīrtanāt-simply by chanting the Hare Kṛṣṇa mahā-mantra.



TRANSLATION



" 'Whatever result was obtained in Satya-yuga by meditating on Viṣṇu, in Tretā-yuga by performing sacrifices and in Dvāpara-yuga by serving the Lord's lotus feet can also be obtained in Kali-yuga simply by chanting the Hare Kṛṣṇa mahā-mantra.'



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (12.3.52). At the present moment in Kali-yuga there are many false meditators who concoct some imaginary form and try to meditate upon it. It has become fashionable to meditate, but people know nothing about the object of meditation. That is explained here. Yad dhyāyato viṣṇum. One has to meditate upon Lord Viṣṇu or Lord Kṛṣṇa. Without referring to the śāstras, so-called meditators aim at impersonal objects. Lord Kṛṣṇa has condemned them in *Bhagavad-gītā* (12.5):





kleśo 'dhikataras teṣām

avyaktāsakta-cetasām

avyaktā hi gatir duḥkhaṁ

dehavadbhir avāpyate



"For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied."





Not knowing how to meditate, foolish people simply suffer, and there is no benefit derived from their spiritual activities. The same reference can be found in the following verse from the *Viṣṇu Purāṇa* (6.2.17), *Padma Purāṇa* (Uttara-khaṇḍa 72.25) and Bṛhan-nāradīya Purāṇa (38.97).





TEXT 346





dhyāyan kṛte yajan yajñais



tretāyāṁ dvāpare 'rcayan



yad āpnoti tad āpnoti



kalau saṅkīrtya keśavam



SYNONYMS



*dhyāyan*-meditating; *kṛte*-in the Satya-yuga; *yajan*-worshiping; *yajñaiḥ*-by the performance of great sacrifices; *tretāyām*-in the Tretā-yuga; *dvāpare*-in the Dvāpara-yuga; *arcayan*-worshiping the lotus feet; *yat*-whatever; *āpnoti*-is achieved; *tat*-that; *āpnoti*-is obtained; *kalau*-in the Age of Kali; *saṅkīrtya*-simply by chanting; *keśavam*-the pastimes and qualities of Lord Keśava.



TRANSLATION



" 'Whatever is achieved by meditation in Satya-yuga, by the performance of yajña in Tretā-yuga or by the worship of Kṛṣṇa's lotus feet in Dvāpara-yuga is also obtained in the Age of Kali simply by chanting and glorifying Lord Keśava.'





TEXT 347





kaliṁ sabhājayanty āryā



guṇa-jñāḥ sāra-bhāginaḥ



yatra saṅkīrtanenaiva



sarva-svārtho 'bhilabhyate



SYNONYMS



*kalim*-the Kali-yuga; *sabhājayanti*-worship; *āryāḥ*-advanced people; *guṇa*-jñāḥ-appreciating this good quality of Kali-yuga; *sāra*-bhāginaḥ-persons who accept the essence of life; *yatra*-in which age; *saṅkīrtanena*-simply by performing saṅkīrtana-yajña, the chanting of the Hare Kṛṣṇa mantra; *eva*-certainly; *sarva-sva-arthaḥ*-all interests of life; *abhilabhyate*-are achieved.



TRANSLATION



" 'Those who are advanced and highly qualified and are interested in the essence of life, know the good qualities of Kali-yuga. Such people worship the Age of Kali because in this age, simply by chanting the Hare Kṛṣṇa mahāmantra, one can advance in spiritual knowledge and attain life's goal.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.5.36) spoken by the great sage Karabhājana Ṛṣi, one of the nine Yogendras. The sage was informing Mahārāja Nimi about the people's duty to worship the Supreme Personality of Godhead according to different processes in different yugas.





TEXT 348





pūrvavat likhi yabe guṇāvatāra-gaṇa



asaṅkhya saṅkhyā tāṅra, nā haya gaṇana



SYNONYMS



*pūrva*-vat-as previously; *likhi*-I write; *yabe*-when; *guṇa*-avatāra-gaṇa-incarnations of the material modes of nature; *asaṅkhya*-innumerable; *saṅkhya*-counting; *tāṅra*-of them; *nā haya gaṇana*-not actually countable.



TRANSLATION



"As stated before when I described the incarnations of the material modes [guṇa-avatāras], one should consider that these incarnations also are unlimited and that no one can count them.





TEXT 349





cāri-yugāvatāre ei ta' gaṇana



śuni' bhaṅgi kari' tāṅre puche sanātana



SYNONYMS



*cāri-yuga-avatāre*-of the incarnations in the four different yugas; *ei ta' gaṇana*-such enumeration; *śuni'*-hearing; *bhaṅgi kari'*-giving a hint; *tāṅre*-unto Lord Śrī Caitanya Mahāprabhu; *puche*-inquired; *sanātana*-Sanātana Gosvāmī.



TRANSLATION



"Thus I have given a description of the incarnations of the four different yugas." After hearing all this, Sanātana Gosvāmī gave an indirect hint to the Lord.





TEXT 350





rāja-mantrī sanātana--buddhye bṛhaspati



prabhura kṛpāte puche asaṅkoca-mati



SYNONYMS



*rāja*-mantrī sanātana-Sanātana Gosvāmī was formerly an intelligent minister for Nawab Hussain Shah; *buddhye*-in intelligence; *bṛhaspati*-exactly like Bṛhaspati, the priest in the heavenly kingdom; *prabhura kṛpāte*-because of the unlimited mercy of the Lord; *puche*-inquires; *asaṅkoca*-mati-without hesitation.



TRANSLATION



Sanātana Gosvāmī had been a minister under Nawab Hussain Shah, and he was undoubtedly as intelligent as Bṛhaspati, the chief priest of the heavenly kingdom. Due to the Lord's unlimited mercy, Sanātana Gosvāmī questioned Him without hesitation.





TEXT 351





'ati kṣudra jīva muñi nīca, nīcācāra



kemane jāniba kalite kon avatāra?'



SYNONYMS



*ati*-very; *kṣudra*-unimportant, insignificant; *jīva*-living entity; *muñi*-I; *nīca*-low; *nīca-ācāra*-having very abominable behavior; *kemane*-how; *jāniba*-shall i know; *kalite*-in this age; *kon avatāra*-who is the incarnation.



TRANSLATION



Sanātana Gosvāmī said, "I am a very insignificant living entity. I am low and poorly behaved. How can I understand who is the incarnation for this Age of Kali?"



PURPORT



This verse is very important in reference to the incarnations of God. At present there are especially many rascals prevalent in India who proclaim themselves incarnations of God or goddesses. Thus they are fooling and bluffing foolish people. On behalf of the general populace, Sanātana Gosvāmī presented himself as a foolish, lowborn, poorly behaved person, although he was a most exalted personality. Inferior people cannot accept the real God, yet they are very eager to accept an imitation God who can simply bluff foolish people. All this is going on in this Age of Kali. To guide these foolish people, Śrī Caitanya Mahāprabhu answers the question as follows.





TEXT 352





prabhu kahe,--"anyāvatāra śāstra-dvāre jāni



kalite avatāra taiche śāstra-vākye māni



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *anya-avatāra*-the incarnations in other yugas; *śāstra-dvāre jāni*-one has to accept by reference to the śāstras; *kalite*-in this Age of Kali; *avatāra*-incarnation; *taiche*-similarly; *śāstra-vākye māni*-one has to accept according to the description of revealed scriptures.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "As in other ages an incarnation is accepted according to the directions of the śāstras, in this Age of Kali an incarnation of God should be accepted in that way.



PURPORT



According to Śrī Caitanya Mahāprabhu, this is the way an incarnation should be accepted. Śrīla Narottama dāsa Ṭhākura says, sādhu-śāstra-guru-vākya, cittete kariyā aikya. One should accept a thing as genuine by studying the words of saintly people, the spiritual master and śāstra. The actual center is śāstra, the revealed scripture. If a spiritual master does not speak according to revealed scripture, he is not to be accepted. Similarly, if a saintly person does not speak according to the śāstra, he is not a saintly person. Śāstra is the center for all. Unfortunately, at the present moment, people do not refer to the śāstras; therefore they accept rascals as incarnations, and consequently they have made incarnations into a very cheap thing. Intelligent people who follow Śrī Caitanya Mahāprabhu's instructions and the instructions of the ācārya, the bona fide spiritual master, will not accept a pretender as an incarnation of God. In Kali-yuga, the only incarnation is Śrī Caitanya Mahāprabhu. Imitation incarnations take advantage of Śrī Caitanya Mahāprabhu. The Lord appeared within the past five hundred years, played as the son of a brāhmaṇa from Nadia and introduced the saṅkīrtana movement. Imitating Śrī Caitanya Mahāprabhu and ignoring the śāstra, rascals present themselves as incarnations and introduce their rascaldom as a religious process. As we have repeatedly said, religion can be given only by the Supreme Personality of Godhead. From the discussions in *Caitanya-caritāmṛta*, we can understand that in different ages the Supreme Lord introduces different systems and different religious duties. In this Age of Kali, the only incarnation of Kṛṣṇa is Śrī Caitanya Mahāprabhu, and He introduced the religious duty of Kali-yuga, the chanting of the Hare Kṛṣṇa mahā-mantra: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.





TEXT 353





sarvajña munira vākya--śāstra-'paramāṇa'



āmā-sabā jīvera haya śāstra-dvārā jñāna'



SYNONYMS



*sarva-jña munira vākya*-the words of the omniscient muni (Vyāsadeva); *śāstra*-paramāṇa-evidence of revealed scriptures; *āmā-sabā*-all of us; *jīvera*-of the conditioned souls; *haya*-there is; *śāstra*-dvārā-through the medium of revealed scriptures; *jñāna*-knowledge.



TRANSLATION



"The Vedic literatures composed by the omniscient Mahāmuni Vyāsadeva are evidence of all spiritual existence. Only through these revealed scriptures can all conditioned souls attain knowledge.



PURPORT



Foolish people try to concoct knowledge by manufacturing something in their brains. That is not the real way of knowledge. Knowledge is śabda-pramāṇa, evidence from Vedic literature. Śrīla Vyāsadeva is called Mahāmuni. He is also known as Vedavyāsa because he has compiled so many śāstras. He has divided the *Vedas* into four divisions-Sāma, Ṛg, Yajur and Atharva. He has expanded the *Vedas* into eighteen *Purāṇas* and has summarized Vedic knowledge in the *Vedānta-sūtra*. He also compiled the *Mahābhārata*, which is accepted as the fifth Veda. *Bhagavad-gītā* is contained within the *Mahābhārata*. Therefore *Bhagavad-gītā* is also Vedic literature (smṛti). Some of the Vedic literatures are called śrutis, and some are called smṛtis. Śrīla Rūpa Gosvāmī recommends in the *Bhakti-rasāmṛta-sindhu* (1.2.101):





śruti-smṛti-purāṇādi-

pañcarātra-vidhiṁ vinā

aikāntikī harer bhaktir

utpātāyaiva kalpate



Unless one refers to śāstra (śruti, smṛti and purāṇādi), one's spiritual activity simply disturbs society. There is no king or government to check people, and therefore society has fallen into a chaotic condition as far as spiritual understanding is concerned. Taking advantage of this chaotic condition, many rascals have appeared and proclaimed themselves incarnations of God. As a result, the entire population is indulging in sinful activities such as illicit sex, intoxication, gambling and meat-eating. Out of many sinful people, many incarnations of God are emerging. This is a very regrettable situation, especially in India.





TEXT 354





avatāra nāhi kahe--'āmi avatāra'



muni saba jāni' kare lakṣaṇa-vicāra



SYNONYMS



*avatāra*-the actual incarnation of Godhead; *nāhi*-never; *kahe*-says; *āmi avatāra*-I am an incarnation; *muni*-the great sage Mahāmuni Vyāsadeva; *saba jāni'*-knowing all (past, present and future); *kare lakṣaṇa*-vicāra-describes the symptoms of the avatāras.



TRANSLATION



"An actual incarnation of God never says, 'I am God,' or 'I am an incarnation of God.' The great sage Vyāsadeva, knowing all, has already recorded the characteristics of the avatāras in the śāstras.



PURPORT



In this verse it is clearly stated that a real incarnation of God never claims to be a real incarnation. According to the symptoms described in the śāstra, one can understand who is an avatāra and who is not.





TEXT 355





yasyāvatārā jñāyante



śarīriṣv aśarīriṇaḥ



tais tair atulyātiśayair



vīryair dehiṣv asaṅgataiḥ



SYNONYMS



*yasya*-whose; *avatārāḥ*-incarnations; *jñāyante*-can be known; *śarīriṣu*-among the living entities; *aśarīriṇaḥ*-of the Lord, who has no material body; *taiḥ taiḥ*-all those; *atulya*-incomparable; *atiśayaiḥ*-extraordinary; *vīryaiḥ*-by prowess; *dehiṣu*-among the living entities; *asaṅgataiḥ*-impossible.



TRANSLATION



" 'The Lord does not have a material body, yet He descends among human beings in His transcendental body as an incarnation. Therefore it is very difficult for us to understand who is an incarnation. Only by His extraordinary prowess and uncommon activities, which are impossible for embodied living entities, can one partially understand the incarnation of the Supreme Personality of Godhead.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.10.34).





TEXT 356





'svarūpa'-lakṣaṇa, āra 'taṭastha-lakṣaṇa'



ei dui lakṣaṇe 'vastu' jāne muni-gaṇa



SYNONYMS



*svarūpa-lakṣaṇa*-the personal characteristics; *āra*-and; *taṭastha-lakṣaṇa*-the marginal characteristics; *ei dui lakṣaṇe*-by these two symptoms; *vastu*-an object; *jāne*-know; *muni-gaṇa*-the great sages.



TRANSLATION



"By two symptoms-personal characteristics and marginal characteristics-the great sages can understand an object.





TEXT 357





ākṛti, prakṛti, svarūpa,--svarūpa-lakṣaṇa



kārya-dvārā jñāna,--ei taṭastha-lakṣaṇa



SYNONYMS



*ākṛti*-bodily features; *prakṛti*-nature; *svarūpa*-form; *svarūpa*-lakṣaṇa-personal symptoms; *kārya-dvārā*-by activities; *jñāna*-knowledge; *ei*-this; *taṭastha-lakṣaṇa*-the marginal symptom.



TRANSLATION



"Bodily features, nature and form are the personal characteristics. Knowledge of His activities provides the marginal characteristic.





TEXT 358





bhāgavatārambhe vyāsa maṅgalācaraṇe



'parameśvara' nirūpila ei dui lakṣaṇe



SYNONYMS



*bhāgavata-ārambhe*-in the beginning of Śrīmad-Bhāgavatam; *vyāsa*-the great author Vyāsadeva; *maṅgala-ācaraṇe*-in the auspicious invocation; *parama-īśvara*-the Supreme Personality of Godhead; *nirūpila*-has described; *ei dui lakṣaṇe*-by these two characteristics, namely svarūpa (personal) and taṭastha (marginal) symptoms.



TRANSLATION



"In the auspicious invocation in the beginning of *Śrīmad-Bhāgavatam*, Śrīla Vyāsadeva has described the Supreme Personality of Godhead by these symptoms.





TEXT 359





janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ



tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ



tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā



dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi



SYNONYMS



*janma-ādi*-creation, maintenance and dissolution; *asya*-of this (the universe); *yataḥ*-from whom; *anvayāt*-directly from the spiritual connection; *itarataḥ*-indirectly from the lack of material contact; *ca*-also; *artheṣu*-in all affairs; *abhijñaḥ*-perfectly cognizant; *sva*-rāṭ-independent; *tene*-imparted; *brahma*-the Absolute Truth; *hṛdā*-through the heart; *yaḥ*-who; *ādi*-kavaye-unto Lord Brahmā; *muhyanti*-are bewildered; *yat*-in whom; *sūrayaḥ*-great personalities like Lord Brahmā and other demigods or great brāhmaṇas; *tejaḥ-vāri-mṛdām*-of fire, water and earth; *yathā*-as; *vinimayaḥ*-the exchange; *yatra*-in whom; *tri-sargaḥ*-the material creation of three modes; *amṛṣā*-factual; *dhāmnā*-with the abode; *svena*-His own personal; *sadā*-always; *nirasta*-kuhakam-devoid of all illusion; *satyam*-the truth; *param*-absolute; *dhīmahi*-let us meditate upon.



TRANSLATION



" 'I offer my obeisances unto Lord Śrī Kṛṣṇa, son of Vasudeva, who is the supreme all-pervading Personality of Godhead. I meditate upon Him, the transcendent reality, who is the primeval cause of all causes, from whom all manifested universes arise, in whom they dwell and by whom they are destroyed. I meditate upon that eternally effulgent Lord who is directly and indirectly conscious of all manifestations and yet is beyond them. It is He only who first imparted Vedic knowledge unto the heart of Brahmā, the first created being. Through Him this world, like a mirage, appears real even to great sages and demigods. Because of Him, the material universes, created by the three modes of nature, appear factual, although they are unreal. I meditate, therefore, upon Him, the Absolute Truth, who is eternally existent in His transcendental abode and who is forever free of illusion.'



PURPORT



This verse, quoted from *Śrīmad-Bhāgavatam* (1.1.1), links *Śrīmad-Bhāgavatam* with the *Vedānta-sūtra* with the words janmādy asya yataḥ. It is stated that the Supreme Personality of Godhead, Vāsudeva, is the Absolute Truth beyond the material creation. This has been accepted by all ācāryas. Even Śaṅkarācārya, the most elevated impersonalist, says in the beginning of his commentary on *Bhagavad-gītā*: nārāyaṇaḥ paro 'vyaktāt. When this material creation is not yet manifested from the mahat-tattva, it is called avyakta, and when it is demonstrated from that total energy, it is called vyakta. Nārāyaṇa, the Supreme Personality of Godhead, is beyond this vyakta-avyakta, manifested and unmanifested material nature. This is the chief qualification of the Supreme Personality of Godhead when He assumes a particular incarnation. Kṛṣṇa tells Arjuna that they both took birth many, many times before. Kṛṣṇa remembers everything about His previous appearances, but Arjuna does not remember. Since Kṛṣṇa is beyond the cosmic creation, He is in the exalted position of being able to remember everything in the past. Everything within the cosmic creation has a material body, but Kṛṣṇa, being beyond the material cosmic creation, always has a spiritual body. He imparted Vedic knowledge into the heart of Brahmā. Although Brahmā is the most important and exalted personality within this universe, he could not remember what he did in his past life. Kṛṣṇa has to remind him through the heart. When Lord Brahmā was thus inspired, he was able to create the entire universe. Remembering everything about the past and inspiring Lord Brahmā to create are vivid examples of the characteristics called svarūpa-lakṣaṇa and taṭastha-lakṣaṇa.





TEXT 360





ei śloke 'paraṁ'-śabde 'kṛṣṇa'-nirūpaṇa



'satyaṁ' śabde kahe tāṅra svarūpa-lakṣaṇa



SYNONYMS



*ei śloke*-in this verse; *param-śabde*-by the word param, or supreme; *kṛṣṇa*-of Lord Kṛṣṇa; *nirūpaṇa*-there is an indication; *satyam śabde*-by the word satyam, or Absolute Truth; *kahe*-indicates; *tāṅra*-His; *svarūpa*-lakṣaṇa-personal characteristics.



TRANSLATION



"In this invocation from *Śrīmad-Bhāgavatam*, the word param indicates Lord *Kṛṣṇa, the Supreme Personality of Godhead*, and the word satyam indicates His personal characteristics.





TEXT 361





viśva-sṛṣṭy-ādi kaila, veda brahmāke paḍāila



arthābhijñatā, svarūpa-śaktye māyā dūra kaila



SYNONYMS



*viśva*-sṛṣṭi-ādi-creation, maintenance and dissolution of the cosmic manifestation; *kaila*-performed; *veda*-the Vedic knowledge; *brahmāke*-unto Lord Brahmā; *paḍāila*-instructed; *artha-abhijñatā*-having full knowledge of past, present and future; *svarūpa-śaktye*-by His personal energy; *māyā*-the illusory energy; *dūra kaila*-separated.



TRANSLATION



"In that same verse it is stated that the Lord is the creator, maintainer and annihilator of the cosmic manifestation, and that He enabled Lord Brahmā to create the universe by infusing him with the knowledge of the *Vedas*. It is also stated that the Lord has full knowledge directly and indirectly, that He knows past, present and future and that His personal energy is separate from māyā, the illusory energy.





TEXT 362





ei saba kārya--tāṅra taṭastha-lakṣaṇa



anya avatāra aiche jāne muni-gaṇa



SYNONYMS



*ei saba kārya*-all these activities; *tāṅra*-His; *taṭastha*-lakṣaṇa-marginal characteristics; *anya avatāra*-another incarnation; *aiche*-in that same way; *jāne*-know; *muni-gaṇa*-the great saintly persons like Vyāsadeva.



TRANSLATION



"All these activities are His marginal characteristics. Great saintly persons understand the incarnations of the Supreme Personality of Godhead by the indications of the two characteristics known as svarūpa and taṭastha. All the incarnations of Kṛṣṇa should be understood in this way.





TEXT 363





avatāra-kāle haya jagate gocara



ei dui lakṣaṇe keha jānaye īśvara"



SYNONYMS



*avatāra*-kāle-at the time of incarnation; *haya*-there is; *jagate*-in the world; *gocara*-information; *ei dui lakṣaṇe*-by these two characteristics, namely svarūpa and taṭastha; *keha*-some persons; *jānaye*-know; *īśvara*-the incarnation of the Supreme Lord.



TRANSLATION



"At the time of Their appearance, the incarnations of the Lord are known in the world because people can consult the śāstras to understand the incarnation's chief characteristics, known as svarūpa and taṭastha. In this way the incarnations become known to great saintly persons."





TEXT 364





sanātana kahe,--"yāte īśvara-lakṣaṇa



pīta-varṇa, kārya--prema-dāna-saṅkīrtana



SYNONYMS



*sanātana kahe*-Sanātana said; *yāte*-in whom; *īśvara-lakṣaṇa*-the characteristics of the Lord are found; *pīta*-varṇa-yellowish color; *kārya*-activities; *prema*-dāna-distributing love of Godhead; *saṅkīrtana*-and chanting congregationally the holy name of the Lord.



TRANSLATION



Sanātana Gosvāmī, "The color of the personality in whom the characteristics of the Lord are found is yellowish. His activities include the distribution of love of Godhead and the chanting of the holy names of the Lord.





TEXT 365





kali-kāle sei 'kṛṣṇāvatāra' niścaya



sudṛḍha kariyā kaha, yāuka saṁśaya"



SYNONYMS



*kali-kāle*-in the Age of Kali; *sei*-that personality; *kṛṣṇa-avatāra*-the incarnation of Kṛṣṇa; *niścaya*-certainly; *su*-dṛḍha kariyā-firmly; *kaha*-kindly inform me; *yāuka saṁśaya*-so that all doubts may go away.



TRANSLATION



"The incarnation of Kṛṣṇa for this age is indicated by these symptoms. Please confirm this definitely so that all my doubts will go away."



PURPORT



Sanātana Gosvāmī wanted to confirm the fact that Śrī Caitanya Mahāprabhu is the incarnation of Kṛṣṇa for this age. According to śāstra, in Kali-yuga the Lord would assume a golden or yellow color and would distribute love of Kṛṣṇa and the saṅkīrtana movement. In accordance with śāstra and saintly persons, these characteristics were vividly displayed by Śrī Caitanya Mahāprabhu, and it was therefore clear that Śrī Caitanya Mahāprabhu was an incarnation of Kṛṣṇa. He was confirmed by the śāstras, and His characteristics were accepted by saintly people. Since Śrī Caitanya Mahāprabhu could not escape Sanātana Gosvāmī's argument, He remained silent on this point and thereby indirectly accepted Sanātana's statement. By this we can clearly understand that Śrī Caitanya Mahāprabhu was the direct incarnation of Lord Kṛṣṇa.





TEXT 366





prabhu kahe,--caturāli chāḍa, sanātana



śaktyāveśāvatārera śuna vivarana



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu replied; *caturāli*-very intelligent argument; *chāḍa*-give up; *sanātana*-O Sanātana; *śakti-āveśa-avatārera*-of the especially empowered incarnations; *śuna*-hear; *vivaraṇa*-the description.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "O Sanātana, you must give up your intelligent tricks. Just try to understand the meaning of the śaktyāveśa-avatāra.





TEXT 367





śaktyāveśāvatāra kṛṣṇera asaṅkhya gaṇana



dig-daraśana kari mukhya mukhya jana



SYNONYMS



*śakti-āveśa*-avatāra-incarnations especially empowered by the Lord; *kṛṣṇera*-of Lord Kṛṣṇa; *asaṅkhya gaṇana*-unlimited and innumerable; *dik*-daraśana kari-let Me describe some of them; *mukhya mukhya jana*-who are counted as the chief.



TRANSLATION



"There are unlimited śaktyāveśa-avatāras of Lord Kṛṣṇa. Let Me describe the chief among them.





TEXT 368





śaktyāveśa dui-rūpa--'mukhya', 'gauṇa' dekhi



sākṣāt-śaktye 'avatāra', ābhāse 'vibhūti' likhi



SYNONYMS



*śakti-āveśa*-empowered incarnations; *dui*-rūpa-two categories; *mukhya*-primary; *gauṇa*-secondary; *dekhi*-I see; *sākṣāt-śaktye*-when there is direct power; *avatāra*-they are called incarnations; *ābhāse*-when there is indication; *vibhūti likhi*-they are called vibhūti, or possessing special favor.



TRANSLATION



"Empowered incarnations are of two types-primary and secondary. The primary one is directly empowered by the Supreme Personality of Godhead and is called an incarnation. The secondary one is indirectly empowered by the Supreme Personality of Godhead and is called vibhūti.





TEXT 369





'sanakādi', 'nārada', 'pṛthu' 'paraśurāma'



jīva-rūpa 'brahmāra' āveśāvatāra-nāma



SYNONYMS



*sanaka-ādi*-the four Kumāras; *nārada*-Nārada; *pṛthu*-Mahārāja Pṛthu; *paraśurāma*-Paraśurāma; *jīva*-rūpa-as the living entity; *brahmāra*-of Lord Brahmā; *āveśa-avatāra-nāma*-all of them are called empowered incarnations.



TRANSLATION



"Some śaktyāveśa-avatāras are the four Kumāras, Nārada, Mahārāja Pṛthu and Paraśurāma. When a living being is empowered to act as Lord Brahmā, he is also considered a śaktyāveśa-avatāra.





TEXT 370





vaikuṇṭhe 'śeṣa'--dharā dharaye 'ananta'



ei mukhyāveśāvatāra--vistāre nāhi anta



SYNONYMS



*vaikuṇṭhe*-in the spiritual world; *śeṣa*-Lord Śeṣa; *dharā dharaye*-carries innumerable planets; *ananta*-Ananta; *ei*-these; *mukhya-āveśa*-avatāra-primary directly empowered incarnations; *vistāre*-in expanding them; *nāhi*-there is not; *anta*-limit.



TRANSLATION



"Lord Śeṣa in the spiritual world of Vaikuṇṭha and, in the material world, Lord Ananta, who carries innumerable planets on His hood, are two primary empowered incarnations. There is no need to count the others, for they are unlimited.





TEXT 371





sanakādye 'jñāna'-śakti, nārade śakti 'bhakti'



brahmāya 'sṛṣṭi'-śakti, anante 'bhū-dhāraṇa'-śakti



SYNONYMS



*sanaka-ādye*-in the four Kumāras; *jñāna-śakti*-the power of knowledge; *nārade*-in Nārada Muni; *śakti*-the power; *bhakti*-of devotional service; *brahmāya*-in Lord Brahmā; *sṛṣṭi-śakti*-the power of creation; *anante*-in Lord Ananta; *bhū-dhāraṇa-śakti*-the power to carry the planets.



TRANSLATION



"The power of knowledge was invested in the four Kumāras, and the power of devotional service was invested in Nārada. The power of creation was invested in Lord Brahmā, and the power to carry innumerable planets was invested in Lord Ananta.





TEXT 372





śeṣe 'sva-sevana'-śakti, pṛthute 'pālana'



paraśurāme 'duṣṭa-nāśaka-vīrya-sañcāraṇa'



SYNONYMS



*śeṣe*-in Lord Śeṣa; *sva-sevana śakti*-the power to serve the Lord personally; *pṛthute*-in King Pṛthu; *pālana*-the power to rule; *paraśurāme*-in Paraśurāma; *duṣṭa-nāśaka-vīrya*-the extraordinary power to kill rogues and miscreants; *sañcāraṇa*-empowering.



TRANSLATION



"The Supreme Personality of Godhead invested the power of personal service to Lord Śeṣa, and He invested the power to rule the earth in King Pṛthu. Lord Paraśurāma received the power to kill rogues and miscreants.



PURPORT



Kṛṣṇa says in *Bhagavad-gītā* (Bg. 4.8): paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. Sometimes the Lord invests His power to rule in a king like Pṛthu and enables such a king to kill rogues and miscreants. He also invests His power in incarnations like Paraśurāma.





TEXT 373





jñāna-śakty-ādi-kala yā



yatrāviṣṭo janārdanaḥ



ta āveśā nigadyante



jīvā eva mahattamāḥ



SYNONYMS



*jñāna-śakti-ādi-kalayā*-by portions of the potencies of knowledge, devotional service, creation, personal service, ruling over the material world, carrying the different planets, and killing the rogues and miscreants; *yatra*-wherever; *āviṣṭaḥ*-is entered; *janārdanaḥ*-the Supreme Personality of Godhead, Viṣṇu; *te*-they; *āveśāḥ*-empowered; *nigadyante*-are called; *jīvāḥ*-living entities; *eva*-although; *mahat*-tamāḥ-most exalted devotees.



TRANSLATION



" 'Whenever the Lord is present in someone by portions of His various potencies, the living entity representing the Lord is called śaktyāveśa-avatāra-that is, an incarnation invested with special power.'



PURPORT



This verse is found in the Laghu-bhāgavatāmṛta (1.18).





TEXT 374





'vibhūti' kahiye yaiche gītā-ekādaśe



jagat vyāpila kṛṣṇa-śakty-ābhāsāveśe



SYNONYMS



*vibhūti*-specific power; *kahiye*-we say; *yaiche*-just like; *gītā*-of Bhagavad-gītā; *ekādaśe*-in the Eleventh Chapter; *jagat*-throughout the whole universe; *vyāpila*-He expanded; *kṛṣṇa-śakti-ābhāsa-āveśe*-by the reflection of His power.



TRANSLATION



"As explained in the Eleventh Chapter of *Bhagavad-gītā*, Kṛṣṇa has spread Himself all over the universe in many personalities through specific powers, known as vibhūti.



PURPORT



The expansion of specific māyā powers is explained in *Śrīmad-Bhāgavatam* (2.7.39).





TEXT 375





yad yad vibhūtimat sattvaṁ



śrīmad ūrjitam eva vā



tat tad evāvagaccha tvaṁ



mama tejo 'ṁśa-sambhavam



SYNONYMS



*yat yat*-whatever and wherever; *vibhūtimat*-extraordinarily opulent; *sat*-tvam-living entity; *śrīmat*-full of wealth; *ūrjitam*-full of power; *eva*-certainly; *vā*-or; *tat tat*-there; *eva*-certainly; *avagaccha*-should know; *tvam*-you; *mama*-of Me; *tejaḥ*-of power; *aṁśa*-of a part; *sambhavam*-exhibition.



TRANSLATION



" 'Know that all beautiful, glorious and mighty creations spring but from a spark of My splendor.



PURPORT



This is a statement made by Kṛṣṇa in *Bhagavad-gītā* (10.41).





TEXT 376





athavā bahunaitena



kiṁ jñātena tavārjuna



viṣṭabhyāham idaṁ kṛtsnam



ekāṁśena sthito jagat



SYNONYMS



*athavā*-or; *bahunā*-much; *etena*-with this; *kim*-what use; *jñātena*-being known; *tava*-by you; *arjuna*-O Arjuna; *viṣṭabhya*-pervading; *aham*-I; *idam*-this; *kṛtsnam*-entire; *eka*-aṁśena-with one portion; *sthitaḥ*-situated; *jagat*-universe.



TRANSLATION



" 'But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.'



PURPORT



This is also a statement made by Kṛṣṇa in *Bhagavad-gītā* (10.42).





TEXT 377





eita kahiluṅ śakty-āveśa-avatāra



bālya-paugaṇḍa-dharmera śunaha vicāra



SYNONYMS



*eita*-thus; *kahiluṅ*-I have explained; *śakti-āveśa-avatāra*-the incarnations specifically empowered; *bālya*-in childhood; *paugaṇḍa*-in boyhood; *dharmera*-of the characteristics; *śunaha*-now hear; *vicāra*-the consideration.



TRANSLATION



"Thus I have explained specifically empowered incarnations. Now please hear about the characteristics of Lord Kṛṣṇa's childhood, boyhood and youth.





TEXT 378





kiśora-śekhara-dharmī vrajendra-nandana



prakaṭa-līlā karibāre yabe kare mana



SYNONYMS



*kiśora-śekhara*-topmost of youth; *dharmī*-whose natural position; *vrajendra-nandana*-the son of Mahārāja Nanda; *prakaṭa*-līlā-manifested pastimes; *karibāre*-to perform; *yabe*-when; *kare*-makes; *mana*-mind.



TRANSLATION



"As the son of Mahārāja Nanda, Lord Kṛṣṇa is by nature the paragon of kiśora [youth]. He chooses to exhibit His pastimes at that age.





TEXT 379





ādau prakaṭa karāya mātā-pita--bhakta-gaṇe



pāche prakaṭa haya janmādika-līlā-krame



SYNONYMS



*ādau*-first; *prakaṭa*-manifest; *karāya*-He makes; *mātā*-pitā-His mother and father; *bhakta*-gaṇe-similar devotees; *pāche*-after that; *prakaṭa haya*-becomes manifest; *janma-ādika*-līlā-krame-such pastimes as birth, in order.



TRANSLATION



"Before His personal appearance, the Lord causes some of His devotees to appear as His mother, father and intimate associates. He then appears later as if He were taking birth and growing from a baby to a child and gradually into a youth.





TEXT 380





vayaso vividhatve 'pi



sarva-bhakti-rasāśrayaḥ



dharmī kiśora evātra



nitya-līlā-vilāsa vān



SYNONYMS



*vayasaḥ*-of age; *vividhatve*-in varieties; *api*-although; *sarva*-of all kinds; *bhakti-rasa-āśrayaḥ*-the shelter of devotional service; *dharmī*-whose constitutional nature; *kiśoraḥ*-in the age before youth; *eva*-certainly; *atra*-in this; *nitya-līlā*-of eternal pastimes; *vilāsavān*-the supreme enjoyer.



TRANSLATION



" 'The Supreme Personality of Godhead is eternally enjoying Himself, and He is the shelter of all kinds of devotional service. Although His ages are various, His age known as kiśora [pre-youth] is best of all.'



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (2.1.63).





TEXT 381





pūtanā-vadhādi yata līlā kṣaṇe kṣaṇe



saba līlā nitya prakaṭa kare anukrame



SYNONYMS



*pūtanā*-vadha-ādi-killing of the demons like Pūtanā; *yata*-all; *līlā*-pastimes; *kṣaṇe kṣaṇe*-one moment after another; *saba līlā*-all these pastimes; *nitya*-eternally; *prakaṭa*-manifesting; *kare*-does; *anukrame*-one after another.



TRANSLATION



"When Lord Kṛṣṇa appears, from moment to moment He exhibits His different pastimes, beginning with the killing of Pūtanā. All these pastimes are eternally being demonstrated one after another.





TEXT 382





ananta brahmāṇḍa, tāra nāhika gaṇana



kona līlā kona brahmāṇḍe haya prakaṭana



SYNONYMS



*ananta brahmāṇḍa*-innumerable universes; *tāra*-of which; *nāhika gaṇana*-there is no counting; *kona līlā*-some pastimes; *kona brahmāṇḍe*-in some universe; *haya*-there is; *prakaṭana*-manifestation.



TRANSLATION



"The consecutive pastimes of Kṛṣṇa are manifest in one of the innumerable universes moment after moment. There is no possibility of counting the universes, but in any case some pastime of the Lord is being manifest at every moment in one universe or another.





TEXT 383





ei-mata saba līlā--yena gaṅgā-dhāra



se-se līlā prakaṭa kare vrajendra-kumāra



SYNONYMS



*ei-mata*-in this way; *saba līlā*-all pastimes; *yena*-like; *gaṅgā-dhāra*-the flowing of the water of the Ganges; *se*-se-those; *līlā*-pastimes; *prakaṭa kare*-demonstrates; *vrajendra-kumāra*-the son of Mahārāja Nanda.



TRANSLATION



"Thus the Lord's pastimes are like flowing Ganges water. In this way all the pastimes are manifested by the son of Nanda Mahārāja.





TEXT 384





krame bālya-paugaṇḍa-kaiśoratā-prāpti



rāsa-ādi līlā kare, kaiśore nitya-sthiti



SYNONYMS



*krame*-gradually; *bālya*-childhood; *paugaṇḍa*-boyhood; *kaiśoratā*-youth; *prāpti*-development; *rāsa*-dancing with the gopīs; *ādi*-and others; *līlā*-pastimes; *kare*-performs; *kaiśore*-in His age of pre-youth; *nitya*-sthiti-eternally existing.



TRANSLATION



"Lord Kṛṣṇa exhibits His pastimes of childhood, boyhood and pre-youth. When He reaches pre-youth, He continues to exist eternally to perform His rāsa dance and other pastimes.



PURPORT



The comparison made here is very interesting. Kṛṣṇa does not grow like an ordinary human being, even though He exhibits His pastimes of childhood, boyhood and pre-youth. When He reaches the age of pre-youth, kaiśora, He does not grow any older. He simply remains in His kaiśora age. He is therefore described in the Brahma-saṁhitā (5.33) as nava-yauvana.





advaitam acyutam anādim ananta-rūpam

ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca

vedeṣu durlabham adurlabham ātma-bhaktau

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



This nava-yauvana, or pre-youth, is the eternal transcendental form of Kṛṣṇa. Kṛṣṇa never grows older than nava-yauvana.





TEXT 385





'nitya-līlā' kṛṣṇera sarva-śāstre kaya



bujhite nā pāre līlā kemane 'nitya' haya



SYNONYMS



*nitya*-līlā-eternal pastimes; *kṛṣṇera*-of Lord Kṛṣṇa; *sarva-śāstre kaya*-described in every śāstra; *bujhite nā pāre*-not able to understand; *līlā*-pastimes; *kemane*-how; *nitya haya*-are eternal.



TRANSLATION



"Descriptions of Kṛṣṇa's eternal pastimes are in all revealed scriptures. But one cannot understand how they are continuing eternally.





TEXT 386





dṛṣṭānta diyā kahi tabe loka yadi jāne



kṛṣṇa-līlā--nitya, jyotiścakra-pramāṇe



SYNONYMS



*dṛṣṭānta diyā*-giving an example; *kahi*-let Me say; *tabe*-then; *loka*-people; *yadi*-if; *jāne*-can understand; *kṛṣṇa*-līlā-pastimes of Lord Kṛṣṇa; *nitya*-eternal; *jyotiḥ-cakra*-of the zodiac; *pramāṇe*-by evidence.



TRANSLATION



"Let me give an example by which people may understand Lord Kṛṣṇa's eternal pastimes. An example can be found in the zodiac.





TEXT 387





jyotiścakre sūrya yena phire rātri-dine



sapta-dvīpāmbudhi laṅghi' phire krame krame



SYNONYMS



*jyotiḥ-cakre*-in the zodiac; *sūrya*-of the sun; *yena*-as; *phire*-moves; *rātri-dine*-the day and night; *sapta-dvīpa-ambudhi*-the oceans of the islands; *laṅghi'*-crossing; *phire*-rotates; *krame krame*-one after another.



TRANSLATION



"The sun moves across the zodiac day and night and crosses the oceans between the seven islands one after the other.





TEXT 388





rātri-dine haya ṣaṣṭi-daṇḍa-parimāṇa



tina-sahasra chaya-śata 'pala' tāra māna



SYNONYMS



*rātri*-dine-during the whole day and night; *haya*-there is; *ṣaṣṭi-daṇḍa*-of sixty daṇḍas (a measure of time); *parimāṇa*-duration; *tina*-sahasra-three thousand; *chaya-śata*-six hundred; *pala*-palas; *tāra*-of that; *māna*-measurement.



TRANSLATION



"According to Vedic astronomical calculations, the rotation of the sun consists of sixty daṇḍas, and it is divided into thirty-six hundred palas.





TEXT 389





sūryodaya haite ṣaṣṭi-pala-kramodaya



sei eka daṇḍa, aṣṭa daṇḍe 'prahara' haya



SYNONYMS



*sūrya*-udaya haite-beginning from the sunrise; *ṣaṣṭi*-pala-sixty palas; *krama*-udaya-gradually rising higher and higher; *sei*-that; *eka daṇḍa*-one daṇḍa; *aṣṭa daṇḍe*-in eight daṇḍas; *prahara haya*-there is a prahara.



TRANSLATION



"The sun rises in steps consisting of sixty palas. Sixty palas equal one daṇḍa, and eight daṇḍas comprise one prahara.





TEXT 390





eka-dui-tina-cāri prahare asta haya



cāri-prahara rātri gele punaḥ sūryodaya



SYNONYMS



*eka*-dui-tina-cāri-one, two, three, four; *prahare*-in praharas; *asta haya*-the sun sets in the evening; *cāri*-prahara-generally after four praharas; *rātri*-the night; *gele*-when it passes; *punaḥ*-again; *sūryodaya*-the sun rises.



TRANSLATION



"Day and night are divided into eight praharas-four belonging to the day and four belonging to the night. After eight praharas, the sun rises again.





TEXT 391





aiche kṛṣṇera līlā-maṇḍala caudda-manvantare



brahmāṇḍa-maṇḍala vyāpi' krame krame phire



SYNONYMS



*aiche*-in the same way; *kṛṣṇera*-of Lord Kṛṣṇa; *līlā*-maṇḍala-groups of different pastimes; *caudda-manvantare*-in the duration of fourteen Manus; *brahmāṇḍa-maṇḍala*-all of the universes; *vyāpi'*-spreading through; *krame krame*-gradually; *phire*-return.



TRANSLATION



"Just like the sun, there is an orbit to Kṛṣṇa's pastimes, which are manifest one after the other. During the lifetime of fourteen Manus, this orbit expands through all the universes, and gradually it returns. Thus Kṛṣṇa moves with His pastimes through all the universes, one after another.





TEXT 392





saoyāśata vatsara kṛṣṇera prakaṭa-prakāśa



tāhā yaiche vraja-pure karilā vilāsa



SYNONYMS



saoyāśata-125; *vatsara*-years; *kṛṣṇera*-of Lord Kṛṣṇa; *prakaṭa*-prakāśa-manifestation of the appearance; *tāhā*-that; *yaiche*-like; *vraja-pure*-in Vṛndāvana and Dvārakā; *karilā vilāsa*-enjoys the pastimes.



TRANSLATION



"Kṛṣṇa remains within a universe for 125 years, and He enjoys His pastimes both in Vṛndāvana and Dvārakā.





TEXT 393





alāta-cakra-prāya sei līlā-cakra phire



saba līlā saba brahmāṇḍe krame udaya kare



SYNONYMS



*alāta*-cakra-prāya-exactly like a wheel of fire; *sei*-that; *līlā-cakra*-the cycle of Kṛṣṇa's pastimes; *phire*-turns; *saba līlā*-all these pastimes; *saba brahmāṇḍe*-in all the universes; *krame*-one after another; *udaya kare*-become manifest.



TRANSLATION



"The cycle of His pastimes turns like a wheel of fire. Thus Kṛṣṇa exhibits His pastimes one after the other in every universe.





TEXT 394





janma, bālya, paugaṇḍa, kaiśora prakāśa



pūtanā-vadhādi kari' mauṣalānta vilāsa



SYNONYMS



*janma*-birth; *bālya*-childhood; *paugaṇḍa*-boyhood; *kaiśora*-pre-youth; *prakāśa*-manifestation; *pūtanā*-vadha-ādi-killing the demons, beginning from Pūtanā; *kari'*-manifesting; *mauṣalānta*-until the end of the mauṣala pastimes; *vilāsa*-pastimes.



TRANSLATION



"Kṛṣṇa's pastimes-appearance, childhood, boyhood and youth-are all manifest, beginning with the killing of Pūtanā and extending to the end of mauṣala-līlā, the annihilation of the Yadu dynasty. All of these pastimes are rotating in every universe.





TEXT 395





kona brahmāṇḍe kona līlāra haya avasthāna



tāte līlā 'nitya' kahe āgama-purāṇa



SYNONYMS



*kona brahmāṇḍe*-in some universe; *kona līlāra*-some pastimes; *haya*-there is; *avasthāna*-the presence; *tāte*-therefore; *līlā*-pastimes; *nitya*-eternal; *kahe*-explains; *āgama-purāṇa*-the Vedas and Purāṇas.



TRANSLATION



"Since all Kṛṣṇa's pastimes are taking place continuously, at every moment some pastime is existing in one universe or another. Consequently these pastimes are called eternal by the *Vedas* and *Purāṇas*.





TEXT 396





goloka, gokula-dhāma--'vibhu' kṛṣṇa-sama



kṛṣṇecchāya brahmāṇḍa-gaṇe tāhāra saṅkrama



SYNONYMS



*goloka*-the planet known as Goloka; *gokula-dhāma*-the spiritual land, the pasturing fields for the surabhi cows; *vibhu*-opulent and powerful; *kṛṣṇa*-sama-as much as Kṛṣṇa; *kṛṣṇa-icchāya*-by the supreme will of Kṛṣṇa; *brahmāṇḍa-gaṇe*-in each of the universes; *tāhāra*-of the Goloka and Gokula dhāmas; *saṅkrama*-appearance.



TRANSLATION



"The spiritual abode known as Goloka, which is a pasturing land for surabhi cows, is as powerful and opulent as Kṛṣṇa. By the will of Kṛṣṇa, the original Goloka and Gokula dhāmas are manifest with Him in all the universes.





TEXT 397





ataeva goloka-sthāne nitya vihāra



brahmāṇḍa-gaṇe krame prākaṭya tāhāra



SYNONYMS



*ataeva*-therefore; *goloka-sthāne*-in the original Goloka Vṛndāvana planet; *nitya vihāra*-eternal pastimes; *brahmāṇḍa*-gaṇe-within the material universes; *krame*-gradually; *prākaṭya*-manifestation; *tāhāra*-of them.



TRANSLATION



"The eternal pastimes of Kṛṣṇa are continuously taking place in the original Goloka Vṛndāvana planet. These same pastimes are gradually manifest within the material world, in each and every brahmāṇḍa.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura elucidates this complicated explanation of Kṛṣṇa's pastimes. Kṛṣṇa's pastimes are always present in the material world in one of the many universes. These pastimes appear in the universes one after the other, just as the sun moves across the sky and measures the time. Kṛṣṇa's appearance may be manifest in this universe at one moment, and immediately after His birth, this pastime is manifest in the next universe. After His killing of Pūtanā is manifest in this universe, it is next manifest in another universe. Thus all the pastimes of Kṛṣṇa are eternally existing both in the original Goloka Vṛndāvana planet and in the material universes. The 125 years calculated in our solar system to be Kṛṣṇa's lifetime equal one moment for Kṛṣṇa. One moment these pastimes are manifest in one universe, and the next moment they are manifest in the next universe. There are unlimited universes, and Kṛṣṇa's pastimes are manifest one moment after the other in all of them. This rotation is explained through the example of the sun's moving across the sky. Kṛṣṇa appears and disappears in innumerable universes, just as the sun appears and disappears during the day. Although the sun appears to rise and set, it is continuously shining somewhere on the earth. Although Kṛṣṇa's pastimes seem to appear and disappear, they are continuously existing in one brahmāṇḍa (universe) or another. Thus all of Kṛṣṇa's līlās are present simultaneously throughout the innumerable universes. By our limited senses we cannot appreciate this; therefore Kṛṣṇa's eternal pastimes are very difficult for us to understand. One should try to understand how they are taking place by understanding the allegory of the sun. Although the Lord is appearing constantly in the material universes, His pastimes are eternally present in the original Goloka Vṛndāvana. Therefore these pastimes are called nitya-līlā (eternally present pastimes). Because we cannot see what is going on in other universes, it is a little difficult for us to understand how Kṛṣṇa is eternally manifesting His pastimes. There are fourteen Manus in one day of Brahmā, and this time calculation is also taking place in other universes. Kṛṣṇa's pastimes are manifest before fourteen Manus expire. Although it is a little difficult to understand the eternal pastimes of Kṛṣṇa in this way, we must accept the verdict of Vedic literatures.





There are two types of devotees-the sādhaka, who is preparing for perfection, and the siddha, who is already perfect. As far as those who are already perfect are concerned, *Bhagavad-gītā* says, tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna: "After giving up this material body, such a devotee comes to Me." After leaving the material body, the perfect devotee takes birth in the womb of a gopī on a planet where Kṛṣṇa's pastimes are going on. This may be in this universe or another universe. This statement is found in the Ujjvala-nīlamaṇi, which is commented upon by Viśvanātha Cakravartī Ṭhākura. When a devotee becomes perfect, he is transferred to the universe where Kṛṣṇa's pastimes are taking place. Kṛṣṇa's eternal associates go wherever Kṛṣṇa manifests His pastimes. As stated before, first the father and mother of Kṛṣṇa appear, then the other associates. Quitting his material body, the perfect devotee also goes to associate with Kṛṣṇa and His other associates.





TEXT 398





vraje kṛṣṇa--sarvaiśvarya-prakāśe 'pūrṇatama'



purī-dvaye, paravyome--'pūrṇatara', 'pūrṇa'



SYNONYMS



*vraje*-in Vṛndāvana; *kṛṣṇa*-Lord Kṛṣṇa; *sarva*-aiśvarya-prakāśe-manifestation of His full opulence; *pūrṇa*-tama-most complete; *purī-dvaye*-in Dvārakā and Mathurā; *para-vyome*-and in the spiritual world; *pūrṇa*-tara-more complete; *pūrṇa*-complete.



TRANSLATION



"Kṛṣṇa is complete in the spiritual sky [Vaikuṇṭha]. He is more complete in Mathurā and Dvārakā, and He is most complete in Vṛndāvana, Vraja, due to His manifesting all His opulences.



PURPORT



This is confirmed in the following three verses from the *Bhakti-rasāmṛta-sindhu* (2.1.221-223).





TEXT 399





hariḥ pūrṇatamaḥ pūrṇa-



taraḥ pūrṇa iti tridhā



śreṣṭha-madhyādibhiḥ śabdair



nāṭye yaḥ paripaṭhyate



SYNONYMS



*hariḥ*-the Supreme Personality of Godhead; *pūrṇa*-tamaḥ-most complete; *pūrṇa*-taraḥ-more complete; *pūrṇaḥ*-complete; *iti*-thus; *tri*-dhā-three stages; *śreṣṭha*-best; *madhya-ādibhiḥ*-middle, etc.; *śabdaiḥ*-by the words; *nāṭye*-in books on dramatics; *yaḥ*-who; *paripaṭhyate*-is proclaimed.



TRANSLATION



" 'This is stated in the dramatic literatures as "perfect," "more perfect," and "most perfect." Thus Lord Kṛṣṇa manifests Himself in three ways-perfect, more perfect and most perfect.





TEXT 400





prakāśitākhila-guṇaḥ



smṛtaḥ pūrṇatamo budhaiḥ



asarva-vyañjakaḥ pūrṇa-



taraḥ pūrṇo 'lpa-darśakaḥ



SYNONYMS



*prakāśita-akhila-guṇaḥ*-having all transcendental qualities manifested; *smṛtaḥ*-is understood; *pūrṇa*-tamaḥ-most perfect; *budhaiḥ*-by learned scholars; *asarva-vyañjakaḥ*-having qualities not fully manifested; *pūrṇa*-taraḥ-more perfect; *pūrṇaḥ*-perfect; *alpa*-darśakaḥ-still less fully manifested.



TRANSLATION



" 'When the Supreme Personality of Godhead does not manifest all His transcendental qualities, He is called complete. When all the qualities are manifest, but not fully, He is called more complete. When He manifests all His qualities in fullness, He is called most complete. This is the version of all learned scholars in the devotional science.





TEXT 401





kṛṣṇasya pūrṇatamatā



vyaktābhūd gokulāntare



pūrṇatā pūrṇataratā



dvārakā-mathurādiṣu



SYNONYMS



*kṛṣṇasya*-of Lord Kṛṣṇa; *pūrṇa-tamatā*-being most perfect; *vyaktā*-manifested; *abhūt*-became; *gokula-antare*-in the domain of Gokula Vṛndāvana; *pūrṇatā*-completeness; *pūrṇa*-taratā-more completeness; *dvārakā*-in Dvārakā; *mathurā-ādiṣu*-and Mathurā, and so on.



TRANSLATION



" 'The most complete qualities of Kṛṣṇa are manifest within Vṛndāvana, and His complete and more complete qualities are manifest in Dvārakā and Mathurā.'





TEXT 402





ei kṛṣṇa--vraje 'pūrṇatama' bhagavān



āra saba svarūpa--'pūrṇatara' 'pūrṇa' nāma



SYNONYMS



*ei kṛṣṇa*-the same Kṛṣṇa; *vraje*-Vṛndāvana; *pūrṇa-tama bhagavān*-the most complete manifestation of the Supreme Personality of Godhead; *āra*-other; *saba*-all; *sva*-rūpa-forms; *pūrṇa*-tara-more complete; *pūrṇa*-complete; *nāma*-named.



TRANSLATION



"Lord Kṛṣṇa is the most complete Supreme Personality of Godhead in Vṛndāvana. Elsewhere all His expansions are either complete or more complete.





TEXT 403





saṅkṣepe kahiluṅ kṛṣṇera svarūpa-vicāra



'ananta' kahite nāre ihāra vistāra



SYNONYMS



*saṅkṣepe*-in brief; *kahiluṅ*-I have described; *kṛṣṇera*-of Lord Kṛṣṇa; *svarūpa*-vicāra-consideration of His different forms and features; *ananta*-Lord Ananta; *kahite nāre*-not able to describe; *ihāra*-of this; *vistāra*-the expanse.



TRANSLATION



"Thus I have briefly described Kṛṣṇa's manifestation of transcendental forms. This subject matter is so large that even Lord Ananta cannot describe it fully.





TEXT 404





ananta svarūpa kṛṣṇera nāhika gaṇana



śākhā-candra-nyāye kari dig-daraśana



SYNONYMS



*ananta*-unlimited; *svarūpa*-forms; *kṛṣṇera*-of Lord Kṛṣṇa; *nāhika gaṇana*-there is no counting; *śākhā-candra-nyāye*-by the logic of showing the moon through the branches of a tree; *kari*-I do; *dik*-daraśana-only partial showing.



TRANSLATION



"In this way Kṛṣṇa's transcendental forms are expanded unlimitedly. No one can count them. Whatever I have explained is simply a little glimpse. It is like showing the moon through the branches of a tree."





TEXT 405





ihā yei śune, paḍe, sei bhāgyavān



kṛṣṇera svarūpa-tattvera haya kichu jñāna



SYNONYMS



*ihā*-this narration; *yei śune*-anyone who hears; *paḍe*-or reads; *sei*-such a person; *bhāgyavān*-is most fortunate; *kṛṣṇera*-of Lord Kṛṣṇa; *svarūpa-tattvera*-of personal bodily features; *haya*-there is; *kichu*-something; *jñāna*-knowledge.



TRANSLATION



Whoever hears or recites these descriptions of the expansions of Kṛṣṇa's body is certainly a very fortunate man. Although this is very difficult to understand, one can nonetheless acquire some knowledge about the different features of Kṛṣṇa's body.





TEXT 406





śrī-rūpa-raghunātha pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Twentieth Chapter, describing how Sanātana Gosvāmī met the Lord at Vārāṇasī and received knowledge of the Absolute Truth.





Chapter 21



The Opulence and Sweetness of Lord Śrī Kṛṣṇa



Śrīla Bhaktivinoda Ṭhākura gives the following summary study of the Twenty-first Chapter. In this chapter Śrī Caitanya Mahāprabhu fully describes Kṛṣṇaloka, the spiritual sky, the Causal Ocean and the material world, which consists of innumerable universes. Śrī Caitanya Mahāprabhu then describes Lord Brahmā's interview with Kṛṣṇa at Dvārakā and the Lord's curbing the pride of Brahmā. There is also a description of one of Kṛṣṇa's pastimes with Brahmā. In this chapter the author of *Caitanya-caritāmṛta* has presented some nice poems about the pastimes of Kṛṣṇa and Kṛṣṇa's superexcellent beauty. Throughout the rest of the chapter, our intimate relationship (sambandha) with Kṛṣṇa is described.





TEXT 1





agaty-eka-gatiṁ natvā



hīnārthādhika-sādhakam



śrī-caitanyaṁ likhāmy asya



mādhuryaiśvarya-śīkaram



SYNONYMS



*agati-eka-gatim*-to the only shelter for the conditioned souls who do not know the goal of life; *natvā*-offering obeisances; *hīna-artha*-of the necessities of the conditioned souls, who are poor in spiritual knowledge; *adhika*-increase; *sādhakam*-bringing about; *śrī*-caitanyam-unto Lord Śrī Caitanya Mahāprabhu; *likhāmi*-I am writing; *asya*-of Him; *mādhurya-aiśvarya*-of the sweetness and opulence; *śīkaram*-a small portion.



TRANSLATION



Offering my obeisances unto Śrī Caitanya Mahāprabhu, let me describe a particle of His opulence and sweetness. He is most valuable for a fallen conditioned soul bereft of spiritual knowledge, and He is the only shelter for those who do not know the real goal of life.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya*-all glories; *jaya*-all glories; *śrī-caitanya*-to Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! All glories to all the devotees of Śrī Caitanya Mahāprabhu!





TEXT 3





sarva svarūpera dhāma--paravyoma-dhāme



pṛthak pṛthak vaikuṇṭha saba, nāhika gaṇane



SYNONYMS



*sarva*-all; *svarūpera*-of the personal forms; *dhāma*-abode; *para-vyoma-dhāme*-in the spiritual sky; *pṛthak pṛthak*-separate; *vaikuṇṭha*-Vaikuṇṭha planets; *saba*-all; *nāhika gaṇane*-there is no counting.



TRANSLATION



Śrī Caitanya Mahāprabhu continued,"All the transcendental forms of the Lord are situated in the spiritual sky. They preside over spiritual planets in that abode, but there is no counting those Vaikuṇṭha planets.





TEXT 4





śata, sahasra, ayuta, lakṣa, koṭī-yojana



eka eka vaikuṇṭhera vistāra varṇana



SYNONYMS



*śata*-a hundred; *sahasra*-a thousand; *ayuta*-ten thousand; *lakṣa*-a hundred thousand; *koṭī*-ten million; *yojana*-a distance of eight miles; *eka eka*-each and every one; *vaikuṇṭhera*-of the spiritual planets; *vistāra*-the breadth; *varṇana*-description.



TRANSLATION



"The breadth of each Vaikuṇṭha planet is described as eight miles multiplied by one hundred, by one thousand, by ten thousand, by one hundred thousand, and by ten million. In other words, each Vaikuṇṭha planet is expanded beyond our ability to measure.





TEXT 5





saba vaikuṇṭha--vyāpaka, ānanda-cinmaya



pāriṣada-ṣaḍaiśvarya-pūrṇa saba haya



SYNONYMS



*saba*-all; *vaikuṇṭha*-the spiritual planets; *vyāpaka*-vast; *ānanda*-cit-maya-made of spiritual bliss; *pāriṣada*-associates; *ṣaṭ*-aiśvarya-six kinds of opulence; *pūrṇa*-in full; *saba*-all; *haya*-are.



TRANSLATION



"Each Vaikuṇṭha planet is very large, and each is made of spiritual bliss. The inhabitants are all associates of the Supreme Lord, and they have full opulence like the Lord Himself. Thus they are all situated.





TEXT 6





ananta vaikuṇṭha eka eka deśe yāra



sei paravyoma-dhāmera ke karu vistāra



SYNONYMS



*ananta vaikuṇṭha*-unlimited Vaikuṇṭha planets; *eka eka*-certain; *deśe*-in a place; *yāra*-of which; *sei*-that; *para-vyoma*-of the spiritual sky; *dhāmera*-of the abode; *ke karu vistāra*-who can understand the breadth.



TRANSLATION



"Since all the Vaikuṇṭha planets are located in a certain corner of the spiritual sky, who can measure the spiritual sky?





TEXT 7





ananta vaikuṇṭha-paravyoma yāra dala-śreṇī



sarvopari kṛṣṇaloka 'karṇikāra' gaṇi



SYNONYMS



*ananta*-unlimited; *vaikuṇṭha*-Vaikuṇṭha planets; *para-vyoma*-the spiritual sky; *yāra*-of which; *dala-śreṇī*-the bunches of outlying petals; *sarva-upari*-in the topmost portion of the spiritual sky; *kṛṣṇa-loka*-the abode of Lord Kṛṣṇa; *karṇikāra gaṇi*-we consider the whorl of the lotus flower.



TRANSLATION



"The shape of the spiritual sky is compared to a lotus flower. The topmost region of that flower is called the whorl, and within that whorl is Kṛṣṇa's abode. The petals of the spiritual lotus flower consist of many Vaikuṇṭha planets.





TEXT 8





ei-mata ṣaḍ-aiśvarya, sthāna, avatāra



brahmā, śiva anta nā pāya--jīva kon chāra



SYNONYMS



*ei*-mata-such; *ṣaṭ*-aiśvarya-six opulences; *sthāna*-abode; *avatāra*-incarnations; *brahmā*-Lord Brahmā; *śiva*-Lord Śiva; *anta nā pāya*-cannot find the limit; *jīva*-a living entity; *kon*-what of; *chāra*-worthless.



TRANSLATION



"Each Vaikuṇṭha planet is full of spiritual bliss, complete opulence and space, and each is inhabited by incarnations. If Lord Brahmā and Lord Śiva cannot estimate the length and breadth of the spiritual sky and the Vaikuṇṭha planets, how can ordinary living entities begin to imagine them?





TEXT 9





ko vetti bhūman bhagavan parātman



yogeśvarotīr bhavatas trilokyām



kva vā kathaṁ vā kati vā kadeti



vistārayan krīḍasi yoga-māyām



SYNONYMS



*kaḥ*-who; *vetti*-knows; *bhūman*-O supreme great one; *bhagavan*-O Supreme Personality of Godhead; *para-ātman*-O Supersoul; *yoga-īśvara*-O master of mystic power; *ūtīḥ*-pastimes; *bhavataḥ*-of Your Lordship; *tri-lokyām*-in the three worlds; *kva*-where; *vā*-or; *katham*-how; *vā*-or; *kati*-how many; *vā*-or; *kadā*-when; *iti*-thus; *vistārayan*-expanding; *krīḍasi*-You play; *yoga*-māyām-spiritual energy.



TRANSLATION



" 'O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of all mystic power! Your pastimes are taking place continuously in these worlds, but who can estimate where, how and when You are employing Your spiritual energy and performing Your pastimes? No one can understand the mystery of these activities.'



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (10.14.21).





TEXT 10





ei-mata kṛṣṇera divya sad-guṇa ananta



brahmā-śiva-sanakādi nā pāya yāṅra anta



SYNONYMS



*ei-mata*-in this way; *kṛṣṇera*-of Lord Kṛṣṇa; *divya*-transcendental; *sat*-guṇa-spiritual qualities; *ananta*-unlimited; *brahmā*-Lord Brahmā; *śiva*-Lord Śiva; *sanaka-ādi*-the four Kumāras and so on; *nā*-not; *pāya*-obtain; *yāṅra*-of which; *anta*-the limit.



TRANSLATION



"The spiritual qualities of Kṛṣṇa are also unlimited. Great personalities like Lord Brahmā, Lord Śiva and the four Kumāras cannot estimate the spiritual qualities of the Lord.





TEXT 11





guṇātmanas te 'pi guṇān vimātuṁ



hitāvatīrṇasya ka īśire 'sya



kālena yair vā vimitāḥ sukalpair



bhū-pāṁśavaḥ khe mihikā dyubhāsaḥ



SYNONYMS



*guṇa-ātmanaḥ*-the overseer of the three qualities; *te*-of You; *api*-certainly; *guṇān*-the qualities; *vimātum*-to count; *hita-avatīrṇasya*-who have descended for the benefit of all living entities; *ke*-who; *īśire*-were able; *asya*-of the universe; *kālena*-in due course of time; *yaiḥ*-by whom; *vā*-or; *vimitāḥ*-counted; *su-kalpaiḥ*-by great scientists; *bhū-pāṁśavaḥ*-the atoms of the universe; *khe*-in the sky; *mihikāḥ*-particles of snow; *dyu-bhāsaḥ*-the illuminating stars and planets.



TRANSLATION



" 'In time, great scientists may be able to count all the atoms of the universe, all the stars and planets in the sky, and all the particles of snow, but who among them can count the unlimited transcendental qualities of the Supreme Personality of Godhead? He descends on the surface of the globe for the benefit of all living entities.'



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (10.14.7).





TEXT 12





brahmādi rahu--sahasra-vadane 'ananta'



nirantara gāya mukhe, nā pāya guṇera anta



SYNONYMS



*brahmā-ādi rahu*-leave aside Lord Brahmā and others; *sahasra-vadane*-in thousands of mouths; *ananta*-Lord Ananta; *nirantara*-continuously; *gāya*-chants; *mukhe*-in the mouths; *nā pāya*-does not obtain; *guṇera*-of qualities of the Lord; *anta*-the end.



TRANSLATION



"To say nothing of Lord Brahmā, even Lord Ananta, who has thousands of heads, could not reach the end of the Lord's transcendental qualities, even though He is continuously chanting their praises.





TEXT 13





nāntaṁ vidāmy aham amī munayo 'grajās te



māyā-balasya puruṣasya kuto 'varā ye



gāyan guṇān daśa-śatānana ādi-devaḥ



śeṣo 'dhunāpi samavasyati nāsya pāram



SYNONYMS



*na antam*-no limit; *vidāmi*-know; *aham*-I; *amī*-those; *munayaḥ*-great saintly persons; *agrajāḥ*-brothers; *te*-of you; *māyā-balasya*-who has multi-energies; *puruṣasya*-of the Personality of Godhead; *kutaḥ*-how; *avarāḥ*-less intelligent; *ye*-those who; *gāyan*-chanting; *guṇān*-the qualities; *daśa-śata-ānanaḥ*-who has a thousand hoods; *ādi-devaḥ*-the Personality of Godhead; *śeṣaḥ*-Ananta Śeṣa; *adhunā api*-even until now; *samavasyati*-reaches; *na*-not; *asya*-of the Lord; *pāram*-limit.



TRANSLATION



" 'If I, Lord Brahmā, and your elder brothers, the great saints and sages, cannot understand the limits of the Supreme Personality of Godhead, who is full of various energies, who else can understand them? Although constantly chanting about His transcendental qualities, the thousand-hooded Lord Śeṣa has not yet reached the end of the Lord's activities.'



PURPORT



This verse, spoken to Nārada Muni, is from *Śrīmad-Bhāgavatam* (2.7.41).





TEXT 14





seho rahu--sarvajña-śiromaṇi śrī-kṛṣṇa



nija-guṇera anta nā pāñā hayena satṛṣṇa



SYNONYMS



*seho rahu*-let Him (Ananta) alone; *sarva-jña*-the omniscient; *śiromaṇi*-the topmost; *śrī-kṛṣṇa*-Lord Kṛṣṇa; *nija-guṇera*-of His personal qualities; *anta*-limit; *nā*-not; *pāñā*-getting; *hayena*-becomes; *sa-tṛṣṇa*-very inquisitive.



TRANSLATION



"To say nothing of Anantadeva, even Lord Kṛṣṇa Himself cannot find an end to His transcendental qualities. Indeed, He Himself is always eager to know them.





TEXT 15





dyu-pataya eva te na yayur antam anantatayā



tvam api yad antarāṇḍa-nicayā nanu sāvaraṇāḥ



kha iva rajāṁsi vānti vayasā saha yac chrutayas



tvayi hi phalanty atannirasanena bhavan-nidhanāḥ



SYNONYMS



*dyu-patayaḥ*-the predominating deities of higher planetary systems (Lord Brahmā and others); *eva*-also; *te*-Your; *na*-not; *yayuḥ*-could reach; *antam*-the limit of transcendental qualities; *anantatayā*-due to being unlimited; *tvam api*-You also; *yat*-since; *antara*-within You; *aṇḍa-nicayāḥ*-the groups of universes; *nanu*-O sir; *sāvaraṇāḥ*-having different coverings; *khe*-in the sky; *iva*-like; *rajāṁsi*-atoms; *vānti*-rotate; *vayasā*-the course of time; *saha*-with; *yat*-what; *śrutayaḥ*-great personalities who understand the Vedas; *tvayi*-in You; *hi*-certainly; *phalanti*-end in; *atannirasanena*-by refuting the inferior elements; *bhavat*-nidhanāḥ-whose conclusion is in You.



TRANSLATION



" 'My Lord, You are unlimited. Even the predominating deities of the higher planetary systems, including Lord Brahmā, could not find Your limitations. Nor could You Yourself ascertain the limit of Your qualities. Like atoms in the sky, there are multi-universes with seven coverings, and these are rotating in due course of time. All the experts in Vedic understanding are searching for You by eliminating the material elements. In this way, searching and searching, they come to the conclusion that everything is complete in You. Thus You are the resort of everything. This is the conclusion of all Vedic experts.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.87.41) is confirmed in *Bhagavad-gītā*:





bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā sudurlabhaḥ



"After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare." (Bg. 7.19)





After searching for the Absolute Truth throughout the universe, learned scholars and Vedic experts cannot reach the ultimate goal. In this way they come to Kṛṣṇa.



When there is a discussion about the Absolute Truth, there are always various pros and cons. The purpose of such arguments is to come to the right conclusion. Such an argument is generally known as neti neti ("not this, not that"). Until one comes to the right conclusion, the process of thinking, "This is not the Absolute Truth, that is not the Absolute Truth," will continue. When we come to the right conclusion, we accept the Supreme Personality of Godhead, Kṛṣṇa, as the ultimate truth.





TEXT 16





seha rahu--vraje yabe kṛṣṇa avatāra



tāṅra caritra vicārite mana nā pāya pāra



SYNONYMS



*seha rahu*-leave aside such negative arguments; *vraje*-in Vṛndāvana; *yabe*-when; *kṛṣṇa*-Lord Kṛṣṇa; *avatāra*-incarnation; *tāṅra*-His; *caritra*-character; *vicārite*-to deliberate; *mana*-mind; *nā*-not; *pāya*-gets; *pāra*-the limit.



TRANSLATION



"Apart from all argument, logic and negative or positive processes, when Lord Śrī Kṛṣṇa was present as the Supreme Personality of Godhead at Vṛndāvana, one could not find a limit to His potencies by studying His characteristics and activities.





TEXT 17





prākṛtāprākṛta sṛṣṭi kailā eka-kṣaṇe



aśeṣa-vaikuṇṭhājāṇḍa svasvanātha-sane



SYNONYMS



*prākṛta*-aprākṛta-material and spiritual; *sṛṣṭi*-creation; *kailā*-did; *eka-kṣaṇe*-in one moment; *aśeṣa*-unlimited; *vaikuṇṭha*-Vaikuṇṭha planets; *aja*-aṇḍa-material planets; *sva*-sva-nātha-sane-with their own predominating deities.



TRANSLATION



"At Vṛndāvana, the Lord immediately created all material and spiritual planets in one moment. Indeed, all of them were created with their predominating deities.





TEXT 18





e-mata anyatra nāhi śuniye adbhuta



yāhāra śravaṇe citta haya avadhūta



SYNONYMS



*e*-mata-like this; *anyatra*-anywhere else; *nāhi*-not; *śuniye*-I hear; *adbhuta*-wonderful event; *yāhāra*-of which; *śravaṇe*-by hearing; *citta*-consciousness; *haya*-becomes; *avadhūta*-agitated and cleansed.



TRANSLATION



"We do not hear of such wonderful things anywhere. Simply by hearing of those incidents, one's consciousness is agitated and cleansed.



PURPORT



When Lord Kṛṣṇa was present in the earthly Vṛndāvana, Lord Brahmā, taking Him to be an ordinary cowherd boy, wanted to test His potency. Therefore Lord Brahmā stole all the cows, calves and cowherd boys from Kṛṣṇa and hid them by his illusory energy. When Kṛṣṇa saw that Brahmā had stolen His cows, calves and cowherd boys, He immediately created many material and spiritual planets in Lord Brahmā's presence. Within a moment, cows, cowherd boys, calves and unlimited Vaikuṇṭhas-all expansions of the Lord's spiritual energy-were manifested. As stated in the Brahma-saṁhitā: ānanda-cinmaya-rasa-pratibhāvitābhiḥ. Not only did Kṛṣṇa create all the paraphernalia of His spiritual energy, but He also created unlimited material universes with unlimited Brahmās. All these pastimes, which are described in *Śrīmad-Bhāgavatam*, will cleanse one's consciousness. In this way one can actually understand the Absolute Truth. The spiritual planets in the spiritual sky are called Vaikuṇṭhas, and each of them has a predominating Deity (Nārāyaṇa) with a specific name. Similarly, in the material sky there are innumerable universes, and each is dominated by a specific deity, a Brahmā. Kṛṣṇa simultaneously created all these Vaikuṇṭha planets and universes within a moment of Brahmā's return.





The word avadhūta means "rambling, agitating, moving, absorbed, defeated." In some readings of *Caitanya-caritāmṛta*, it is said: yāhāra śravaṇe citta-mala haya dhūta. Instead of the word avadhūta, the words haya dhūta, meaning that the heart or consciousness is cleansed, is used. When the consciousness is cleansed, one can understand what and who Kṛṣṇa is. This is also confirmed in *Bhagavad-gītā* (7.28):



yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ



"Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination."





Unless one is freed from the reaction of sinful activities, one cannot understand Kṛṣṇa or engage in His transcendental loving service.





TEXT 19





"kṛṣṇa-vatsair asaṅkhyātaiḥ"--śukadeva-vāṇī



kṛṣṇa-saṅge kata gopa--saṅkhyā nāhi jāni



SYNONYMS



*kṛṣṇa-vatsaiḥ asaṅkhyātaiḥ*-Kṛṣṇa was accompanied by an unlimited number of calves and cowherd boys; *śukadeva-vāṇī*-the words of Śukadeva Gosvāmī; *kṛṣṇa*-saṅge-with Lord Kṛṣṇa; *kata gopa*-how many cowherd boys; *saṅkhyā*-the count; *nāhi jāni*-we do not know.



TRANSLATION



"According to Śukadeva Gosvāmī, Kṛṣṇa had unlimited cows and cowherd boys with Him. No one could count their actual number.





TEXT 20





eka eka gopa kare ye vatsa cāraṇa



koṭi, arbuda, śaṅkha, padma, tāhāra gaṇana



SYNONYMS



*eka eka*-one after another; *gopa*-cowherd boys; *kare*-do; *ye*-whatever; *vatsa*-calves; *cāraṇa*-grazing; *koṭi*-ten millions; *arbuda*-a hundred million; *śaṅkha*-one trillion; *padma*-ten trillion; *tāhāra gaṇana*-the enumeration of that.



TRANSLATION



"Each of the cowherd boys was tending calves to the extent of a koṭi, arbuda, śaṅkha and padma. That is the way of counting.



PURPORT



According to Vedic mathematical calculations, the following enumeration system is used: units, tens (daśa), hundreds (śata), thousands (sahasra), ten thousands (ayuta) and hundred thousands (lakṣa). Ten times lakṣa is niyuta. Ten times niyuta is koṭi. Ten times koṭi is arbuda. Ten times arbuda is vṛnda. Ten times vṛnda is kharva. Ten times kharva is nikharva. Ten times nikharva is śaṅkha. Ten times śaṅkha is padma, and ten times padma is sāgara. Ten times sāgara is antya, and ten times antya is madhya, and ten times madhya is parārdha. Each item is ten times greater than the previous one. Thus all the cowherd boys who were companions of Kṛṣṇa had many calves to take care of.





TEXT 21





vetra, veṇu, dala, śṛṅga, vastra, alaṅkāra



gopa-gaṇera yata, tāra nāhi lekhā-pāra



SYNONYMS



*vetra*-canes; *veṇu*-flutes; *dala*-lotus flowers; *śṛṅga*-horns; *vastra*-garments; *alaṅkāra*-ornaments; *gopa*-gaṇera yata-as many as are possessed by the cowherd boys; *tāra*-of them; *nāhi*-there is not; *lekhā*-pāra-limitation to writing.



TRANSLATION



"All the cowherd boys had unlimited calves. Similarly, their canes, flutes, lotus flowers, horns, garments and ornaments were all unlimited. They cannot be limited by writing about them.





TEXT 22





sabe hailā caturbhuja vaikuṇṭhera pati



pṛthak pṛthak brahmāṇḍera brahmā kare stuti



SYNONYMS



*sabe*-all of them: hailā-became; *catuḥ*-bhuja-four-handed; *vaikuṇṭhera pati*-predominating Deities of the Vaikuṇṭha planets; *pṛthak pṛthak*-separately; *brahmāṇḍera*-of the universes; *brahmā*-the predominating deities known as Lord Brahmā; *kare stuti*-offer prayers.



TRANSLATION



"The cowherd boys then became four-handed Nārāyaṇas, predominating Deities of Vaikuṇṭha planets. All the separate Brahmās from different universes began to offer their prayers unto the Lords.





TEXT 23





eka kṛṣṇa-deha haite sabāra prakāśe



kṣaṇeke sabāi sei śarīre praveśe



SYNONYMS



*eka*-one; *kṛṣṇa*-deha-transcendental body of Kṛṣṇa; *haite*-from; *sabāra*-of everyone; *prakāśe*-the manifestation; *kṣaṇeke*-in a second; *sabāi*-every one of Them; *sei śarīre*-in that body of Kṛṣṇa; *praveśe*-enter.



TRANSLATION



"All these transcendental bodies emanated from the body of Kṛṣṇa, and within a second They all entered again into His body.





TEXT 24





ihā dekhi' brahmā hailā mohita, vismita



stuti kari' ei pāche karilā niścita



SYNONYMS



*ihā dekhi'*-seeing this; *brahmā*-Lord Brahmā; *hailā*-became; *mohita*-astonished; *vismita*-struck with wonder; *stuti kari'*-offering prayers; *ei*-this; *pāche*-at the end; *karilā*-made; *niścita*-conclusion.



TRANSLATION



"When the Lord Brahmā from this universe saw this pastime, he was astonished and struck with wonder. After offering his prayers, he gave the following conclusion.





TEXT 25





"ye kahe--'kṛṣṇera vaibhava muñi saba jānoṅ'



se jānuka,--kāya-mane muñi ei mānoṅ



SYNONYMS



*ye kahe*-if anyone says; *kṛṣṇera*-of Lord Kṛṣṇa; *vaibhava*-opulences; *muñi*-I; *saba*-all; *jānoṅ*-know; *se jānuka*-let him know; *kāya-mane*-by my body and mind; *muñi*-myself; *ei*-this; *mānoṅ*-accept.



TRANSLATION



"Lord Brahmā said, 'If someone says that he knows everything about Kṛṣṇa's opulence, let him think that way. However, as far as I am concerned, with my body and mind I consider it in this way.





TEXT 26





ei ye tomāra ananta vaibhavāmṛta-sindhu



mora vāṅ-mano-gamya nahe eka bindu



SYNONYMS



*ei ye*-all this; *tomāra*-Your; *ananta*-unlimited; *vaibhava*-amṛta-sindhu-ocean of the nectar of Your opulence; *mora*-my; *vāk*-manaḥ-gamya-within the reach of words and mind; *nahe*-not; *eka bindu*-even a drop.



TRANSLATION



" 'My Lord, Your opulence is like an unlimited ocean of nectar, and it is verbally and mentally impossible for me to realize even a drop of that ocean.





TEXT 27





jānanta eva jānantu



kiṁ bahūktyā na me prabho



manaso vapuṣo vāco



vaibhavaṁ tava gocaraḥ"



SYNONYMS



*jānantaḥ*-persons who think they are aware of Your unlimited potency; *eva*-certainly; *jānantu*-let them think like that; *kim*-what is the use; *bahu*-uktyā-with many words; *na*-not; *me*-my; *prabho*-O Lord; *manasaḥ*-of the mind; *vapuṣaḥ*-of the body; *vācaḥ*-of the words; *vaibhavam*-opulences; *tava*-Your; *gocaraḥ*-within the range.



TRANSLATION



" 'There are people who say, "I know everything about Kṛṣṇa." Let them think that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much. As far as Your opulences are concerned, they are all beyond the reach of my mind, body and words.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.14.38), spoken by Lord Brahmā after he had stolen Lord Kṛṣṇa's cows, calves and cowherd boys and Kṛṣṇa had exhibited His transcendental opulence by re-creating all the stolen cows, calves and cowherd boys by His viṣṇu-mūrti expansions. After he had seen this, Brahmā offered the above prayer.





TEXT 28





kṛṣṇera mahimā rahu--kebā tāra jñātā



vṛndāvana-sthānera dekha āścarya vibhutā



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *mahimā*-glories; *rahu*-let be; *kebā*-who; *tāra*-of those; *jñātā*-a knower; *vṛndāvana-sthānera*-of the abode of Kṛṣṇa, Vṛndāvana; *dekha*-just see; *āścarya*-wonderful; *vibhutā*-opulences.



TRANSLATION



"Let the glories of Lord Kṛṣṇa be! Who could be aware of all of them? His abode, Vṛndāvana, has many wonderful opulences. Just try to see them all.





TEXT 29





ṣola-krośa vṛndāvana,--śāstrera prakāśe



tāra eka-deśe vaikuṇṭhājāṇḍa-gaṇa bhāse



SYNONYMS



*ṣola*-krośa-measuring sixteen krośas (thirty-two miles); *vṛndāvana*-Vṛndāvana-dhāma; *śāstrera prakāśe*-according to the revelation of revealed scripture; *tāra*-of Vṛndāvana; *eka-deśe*-in one corner; *vaikuṇṭha*-all the Vaikuṇṭha planets; *ajāṇḍa-gaṇa*-the innumerable universes; *bhāse*-are situated.



TRANSLATION



"According to the revelations of revealed scripture, Vṛndāvana extends only sixteen krośas [thirty-two miles]. Nonetheless, all the Vaikuṇṭha planets and innumerable universes are located in one corner of this tract.



PURPORT



In Vraja, the land is divided into various vanas, or forests. The forests total twelve, and their extension is estimated to be eighty-four krośas. Of these, the special forest known as Vṛndāvana is located from the present municipal city of Vṛndāvana to the village called Nanda-grāma. This distance is sixteen krośas (thirty-two miles).





TEXT 30





apāra aiśvarya kṛṣṇera--nāhika gaṇana



śākhā-candra-nyāye kari dig-daraśana



SYNONYMS



*apāra*-unlimited; *aiśvarya*-opulence; *kṛṣṇera*-of Lord Kṛṣṇa; *nāhika gaṇana*-there is no estimation; *śākhā*-candra-nyāye-according to the logic of seeing the moon through the branches of a tree; *kari*-I make; *dik-daraśana*-an indication only.



TRANSLATION



"No one can estimate the opulence of Kṛṣṇa. That is unlimited. However, just as one sees the moon through the branches of a tree, I wish to give a little indication."



PURPORT



First a child is shown the branches of a tree, and then he is shown the moon through the branches. This is called śākhā-candra-nyāya. The idea is that first one must be given a simpler example. Then the more difficult background is explained.





TEXT 31





aiśvarya kahite sphurila aiśvarya-sāgara



manendriya ḍubilā, prabhu ha-ilā phāṅpara



SYNONYMS



*aiśvarya*-opulence; *kahite*-to describe; *sphurila*-there manifested; *aiśvarya-sāgara*-an ocean of opulence; *mana-indriya*-the chief sense, namely the mind; *ḍubilā*-immersed; *prabhu*-Śrī Caitanya Mahāprabhu; *ha*-ilā-became; *phāṅpara*-perplexed.



TRANSLATION



While describing the transcendental opulences of Kṛṣṇa, the ocean of opulence manifested in the mind of Śrī Caitanya Mahāprabhu, and His mind and senses were immersed in this ocean. Thus He was perplexed.





TEXT 32





bhāgavatera ei śloka paḍilā āpane



artha āsvādite sukhe karena vyākhyāne



SYNONYMS



*bhāgavatera*-of Śrīmad-Bhāgavatam; *ei*-this; *śloka*-verse; *paḍilā*-recited; *āpane*-personally; *artha*-the meaning; *āsvādite*-to taste; *sukhe*-in happiness; *karena vyākhyāne*-describes the meaning.



TRANSLATION



Śrī Caitanya Mahāprabhu personally recited the following verse from *Śrīmad-Bhāgavatam*, and to relish the meaning, He began to explain it Himself.





TEXT 33





svayaṁ tv asāmyātiśayas tryadhīśaḥ



svārājya-lakṣmy-āpta-samasta-kāmaḥ



baliṁ haradbhiś cira-loka-pālaiḥ



kirīṭa-koṭīḍita-pāda-pīṭhaḥ



SYNONYMS



*svayam*-personally the Supreme Personality of Godhead; *tu*-but; *asāmya-atiśayaḥ*-who has no equal nor superior; *tri-adhīśaḥ*-the master of three places, namely Goloka Vṛndāvana, Vaikuṇṭhaloka and the material world, or the master of Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu, or the master of Brahmā, Viṣṇu and Maheśvara, or the master of the three worlds (the higher, lower and middle planetary systems); *svārājya-lakṣmī*-by His personal spiritual potency; *āpta*-already achieved; *samasta-kāmaḥ*-all desirable objects; *balim*-a presentation or taxation; *haradbhiḥ*-who are offering; *cira-loka-pālaiḥ*-by the predominating deities of different planets; *kirīṭa-koṭi*-by millions of helmets; *īḍita*-being worshiped; *pāda*-pīṭhaḥ-whose lotus feet.



TRANSLATION



" 'The Supreme Personality of Godhead, Kṛṣṇa, is the master of the three worlds and the three principal demigods [Brahmā, Viṣṇu and Śiva]. No one is equal to or greater than Him. By His spiritual potency, known as svārājya-lakṣmī, all His desires are fulfilled. While offering their dues and presents in worship, the predominating deities of all the planets touch the lotus feet of the Lord with their helmets. Thus they offer prayers to the Lord.'



PURPORT



This quotation is verse 21 of the Second Chapter, Third Canto of *Śrīmad-Bhāgavatam*.





TEXT 34





parama īśvara kṛṣṇa svayaṁ bhagavān



tāte baḍa, tāṅra sama keha nāhi āna



SYNONYMS



*parama*-supreme; *īśvara*-controller; *kṛṣṇa*-Lord Kṛṣṇa; *svayam*-personally; *bhagavān*-the original Personality of Godhead; *tāte*-therefore; *baḍa*-most exalted; *tāṅra*-His; *sama*-equal; *keha*-anyone; *nāhi*-there is not; *āna*-else.



TRANSLATION



"Kṛṣṇa is the original Supreme Personality of Godhead; therefore He is the greatest of all. No one is equal to Him, nor is anyone greater than Him.





TEXT 35





īśvaraḥ paramaḥ kṛṣṇaḥ



sac-cid-ānanda-vigrahaḥ



anādir ādir govindaḥ



sarva-kāraṇa-kāraṇam



SYNONYMS



*īśvaraḥ*-the controller; *paramaḥ*-supreme; *kṛṣṇaḥ*-Lord Kṛṣṇa; *sat*-eternal existence; *cit*-absolute knowledge; *ānanda*-absolute bliss; *vigrahaḥ*-whose form; *anādiḥ*-without beginning; *ādiḥ*-the origin; *govindaḥ*-Lord Govinda; *sarva-kāraṇa-kāraṇam*-the cause of all causes.



TRANSLATION



" 'Kṛṣṇa, known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.'



PURPORT



This is the first verse of the Fifth Chapter of Brahma-saṁhitā.





TEXT 36





brahmā, viṣṇu, hara,--ei sṛṣṭyādi-īśvara



tine ājñākārī kṛṣṇera, kṛṣṇa--adhīśvara



SYNONYMS



*brahmā*-Lord Brahmā; *viṣṇu*-Lord Viṣṇu; *hara*-and Lord Śiva; *ei*-they; *sṛṣṭi-ādi-īśvara*-the masters of material creation, maintenance and dissolution; *tine*-all three of them; *ājñākārī*-order carriers; *kṛṣṇera*-of Lord Kṛṣṇa; *kṛṣṇa*-Lord Kṛṣṇa; *adhīśvara*-their master.



TRANSLATION



"The primary predominating deities of this material creation are Lord Brahmā, Lord Śiva and Lord Viṣṇu. Nonetheless, they simply carry out the orders of Lord Kṛṣṇa, who is master of them all.





TEXT 37





sṛjāmi tan-niyukto 'haṁ



haro harati tad-vaśaḥ



viśvaṁ puruṣa-rūpeṇa



paripāti triśakti-dhṛk



SYNONYMS



*sṛjāmi*-create; *tat*-niyuktaḥ-engaged by Him; *aham*-I; *haraḥ*-Lord Śiva; *harati*-annihilates; *tat*-vaśaḥ-under His control; *viśvam*-the whole universe; *puruṣa-rūpeṇa*-in the form of Lord Viṣṇu; *paripāti*-maintains; *tri-śakti-dhṛk*-the controller of the three modes of material nature.



TRANSLATION



"Lord Brahmā said, 'Following the will of the Supreme Personality of Godhead, I create, Lord Śiva destroys, and He Himself in the form of Kṣīrodakaśāyī Viṣṇu maintains all the affairs of material nature. Thus the supreme controller of the three modes of material nature is Lord Viṣṇu.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.6.32).





TEXT 38





e sāmānya, tryadhīśvarera śuna artha āra



jagat-kāraṇa tina puruṣāvatāra



SYNONYMS



*e sāmānya*-this is a general description; *tri-adhīśvarera*-of the master of the three worlds; *śuna*-please hear; *artha*-meaning; *āra*-another; *jagat-kāraṇa*-the cause of the material creation; *tina*-three; *puruṣa*-avatāra-puruṣa incarnations of Viṣṇu.



TRANSLATION



"This is only a general description. Please try to understand another meaning of tryadhīśa. The three puruṣa incarnations of Viṣṇu are the original cause of the material creation.





TEXT 39





mahā-viṣṇu, padmanābha, kṣīrodaka-svāmī



ei tina--sthūla-sūkṣma-sarva-antaryāmī



SYNONYMS



*mahā*-viṣṇu-Mahā-Viṣṇu; *padmanābha*-Padmanābha (Garbhodakaśāyī Viṣṇu); *kṣīra*-udaka-svāmī-Kṣīrodakaśāyī Viṣṇu; *ei tina*-all these three; *sthūla*-sūkṣma-gross and subtle; *sarva*-of all; *antaryāmī*-the Supersoul.



TRANSLATION



"Mahā-Viṣṇu, Padmanābha and Kṣīrodakaśāyī Viṣṇu are the Supersouls of all subtle and gross existences.



PURPORT



Lord Mahā-Viṣṇu is known as Kāraṇodakaśāyī Viṣṇu, the Supersoul of everything. Garbhodakaśāyī Viṣṇu, from whose lotus navel Brahmā was created, is also called Hiraṇyagarbha and is the total Supersoul and the subtle Supersoul. Kṣīrodakaśāyī Viṣṇu is the universal form and the gross Supersoul.





TEXT 40





ei tina--sarvāśraya, jagat-īśvara



eho saba kalā-aṁśa, kṛṣṇa--adhīśvara



SYNONYMS



*ei tina*-these three; *sarva-āśraya*-the shelter of the whole material creation; *jagat-īśvara*-supreme controllers of the universe; *eho saba*-all of Them; *kalā*-aṁśa-plenary portions, or portions of the plenary portions; *kṛṣṇa*-Lord Kṛṣṇa; *adhīśvara*-the Supreme Personality of Godhead.



TRANSLATION



"Although Mahā-Viṣṇu, Padmanābha and Kṣīrodakaśāyī Viṣṇu are all shelters and controllers of the entire universe, They are nonetheless but plenary portions or portions of the plenary portions of Kṛṣṇa. Therefore He is the original Personality of Godhead.





TEXT 41





yasyaika-niśvasita-kālam athāvalambya



jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ



viṣṇur mahān sa iha yasya kalā-viśeṣo



govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



SYNONYMS



*yasya*-whose; *eka*-one; *niśvasita*-of breath; *kālam*-time; *atha*-thus; *avalambya*-taking shelter of; *jīvanti*-live; *loma*-vilajāḥ-grown from the hair holes; *jagat-aṇḍa-nāthāḥ*-the masters of the universes (the Brahmās); *viṣṇuḥ mahān*-the Supreme Lord Mahā-Viṣṇu; *saḥ*-that; *iha*-here; *yasya*-whose; *kalā*-viśeṣaḥ-particular plenary portion or expansion; *govindam*-Lord Govinda; *ādi-puruṣam*-the original person; *tam*-Him; *aham*-I; *bhajāmi*-worship.



TRANSLATION



" 'The Brahmās and other lords of the mundane worlds appear from the pores of the Mahā-Viṣṇu and remain alive for the duration of His one exhalation. I adore the primeval Lord, Govinda, for Mahā-Viṣṇu is a portion of His plenary portion.'



PURPORT



This is a quotation from Brahma-saṁhitā (5.48). See also *Ādi-līlā* (5.71).





TEXT 42





ei artha--madhyama, śuna 'gūḍha' artha āra



tina āvāsa-sthāna kṛṣṇera śāstre khyāti yāra



SYNONYMS



*ei artha*-this explanation; *madhyama*-middle; *śuna*-please hear; *gūḍha*-confidential; *artha*-meaning; *āra*-another; *tina*-three; *āvāsa*-sthāna-residential places; *kṛṣṇera*-of Lord Kṛṣṇa; *śāstre*-in the revealed scriptures; *khyāti*-fame; *yāra*-of which.



TRANSLATION



"This is the middle meaning. Now please hear the confidential meaning. Lord Kṛṣṇa has three places of residence, which are well known from revealed scriptures.



PURPORT



Kṛṣṇa has three abodes-His internal abode (Goloka Vṛndāvana), His intermediate abode (the spiritual sky), and His external abode (this material world).





TEXT 43





'antaḥpura'--goloka-śrī-vṛndāvana



yāhāṅ nitya-sthiti mātā-pitā-bandhu-gaṇa



SYNONYMS



*antaḥ-pura*-the internal abode; *goloka-śrī*-vṛndāvana-Goloka Vṛndāvana; *yāhāṅ*-where; *nitya*-sthiti-eternal residence; *mātā*-pitā-mother and father; *bandhu-gaṇa*-and friends.



TRANSLATION



"The internal abode is called Goloka Vṛndāvana. It is there that Lord Kṛṣṇa's personal friends, associates, father and mother live.





TEXT 44





madhuraiśvarya-mādhurya-kṛpādi-bhāṇḍāra



yogamāyā dāsī yāhāṅ rāsādi līlā-sāra



SYNONYMS



*madhura-aiśvarya*-of sweetness and opulence; *mādhurya*-of conjugal love; *kṛpā-ādi*-and of mercy and so on; *bhāṇḍāra*-storehouse; *yoga-māyā*-the spiritual energy; *dāsī*-maidservant; *yāhāṅ*-where; *rāsa-ādi*-the rāsa dance and other pastimes; *līlā-sāra*-the quintessence of all pastimes.



TRANSLATION



"Vṛndāvana is the storehouse of Kṛṣṇa's mercy and the sweet opulences of conjugal love. That is where the spiritual energy, working as a maidservant, exhibits the rāsa dance, the quintessence of all pastimes.





TEXT 45





karuṇā-nikuramba-komale



madhuraiśvarya-viśeṣa-śālini



jayati vraja-rāja-nandane



na hi cintā-kaṇikābhyudeti naḥ



SYNONYMS



*karuṇā-nikuramba-komale*-who is very soft because of great mercy; *madhura*-aiśvarya-viśeṣa-śalini-especially by the opulence of conjugal love; *jayati*-all glories; *vraja-rāja-nandane*-to the son of Mahārāja Nanda; *na*-not; *hi*-certainly; *cintā*-of anxiety; *kaṇika*-even a particle; *abhyudeti*-awakens; *naḥ*-of us.



TRANSLATION



"Vṛndāvana-dhāma is very soft due to the mercy of the Supreme Lord, and it is especially opulent due to conjugal love. The transcendental glories of the son of Mahārāja Nanda are exhibited here. Under the circumstances, not the least anxiety is awakened within us.





TEXT 46





tāra tale paravyoma--'viṣṇuloka'-nāma



nārāyaṇa-ādi ananta svarūpera dhāma



SYNONYMS



*tāra tale*-below Vṛndāvana-dhāma; *para-vyoma*-the spiritual sky; *viṣṇu*-loka-nāma-known as Viṣṇuloka; *nārāyaṇa-ādi*-Nārāyaṇa and others; *ananta*-unlimited; *sva-rūpera*-of personal expansions; *dhāma*-the place.



TRANSLATION



"Below the Vṛndāvana planet is the spiritual sky, which is known as Viṣṇuloka. In Viṣṇuloka there are innumerable Vaikuṇṭha planets controlled by Nārāyaṇa and other innumerable expansions of Kṛṣṇa.





TEXT 47





'madhyama-āvāsa' kṛṣṇera--ṣaḍ-aiśvarya-bhāṇḍāra



ananta svarūpe yāhāṅ karena vihāra



SYNONYMS



*madhyama-āvāsa*-the middle residence; *kṛṣṇera*-of Lord Kṛṣṇa; *ṣaṭ-aiśvarya-bhāṇḍāra*-the storehouse of six opulences; *ananta sva-rūpe*-in unlimited forms; *yāhāṅ*-where; *karena vihāra*-enjoys His pastimes.



TRANSLATION



"The spiritual sky, which is full in all six opulences, is the interim residence of Lord Kṛṣṇa. It is there that an unlimited number of forms of Kṛṣṇa enjoy Their pastimes.





TEXT 48





ananta vaikuṇṭha yāhāṅ bhāṇḍāra-koṭhari



pāriṣada-gaṇe ṣaḍ-aiśvarye āche bhari'



SYNONYMS



*ananta*-unlimited; *vaikuṇṭha*-Vaikuṇṭha planets; *yāhāṅ*-where; *bhāṇḍāra*-koṭhari-like rooms of a treasure-house; *pāriṣada*-gaṇe-eternal associates; *ṣaṭ*-aiśvarye-with the six opulences; *āche*-are; *bhari'*-filling.



TRANSLATION



"Innumerable Vaikuṇṭha planets, which are just like different rooms of a treasure-house, are all there, filled with all opulences. Those unlimited planets house the Lord's eternal associates, who are also enriched with the six opulences."





TEXT 49





goloka-nāmni nija-dhāmni tale ca tasya



devī-maheśa-hari-dhāmasu teṣu teṣu



te te prabhāva-nicayā vihitāś ca yena



govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



SYNONYMS



*goloka-nāmni nija-dhāmni*-in the planet known as Goloka Vṛndāvana, the personal abode of the Supreme Personality of Godhead; *tale*-in the part underneath; *ca*-also; *tasya*-of that; *devī*-of the goddess Durgā; *maheśa*-of Lord Śiva; *hari*-of Nārāyaṇa; *dhāmasu*-in the planets; *teṣu teṣu*-in each of them; *te te*-those respective; *prabhāva*-nicayāḥ-opulences; *vihitāḥ*-established; *ca*-also; *yena*-by whom; *govindam*-unto that Govinda; *ādi-puruṣam*-the original Supreme Personality of Godhead; *tam*-unto Him; *aham*-I; *bhajāmi*-offer my obeisances.



TRANSLATION



" 'Below the planet named Goloka Vṛndāvana are the planets known as Devī-dhāma, Maheśa-dhāma and Hari-dhāma. These are opulent in different ways. They are managed by the Supreme Personality of Godhead, Govinda, the original Lord. I offer my obeisances unto Him.'



PURPORT



This is a quotation from Brahma-saṁhitā (5.43).





TEXT 50





pradhāna-parama-vyomnor



antare virajā nadī



vedāṅga-sveda-janitais



toyaiḥ prasrāvitā śubhā



SYNONYMS



*pradhāna*-parama-vyomnoḥ antare-between the material world and spiritual world; *virajā nadī*-is a river known as Virajā; *veda-aṅga*-of the transcendental body of the Supreme Personality of Godhead; *sveda*-janitaiḥ-produced from the perspiration; *toyaiḥ*-with water; *prasrāvitā*-flowing; *śubhā*-all-auspicious.



TRANSLATION



" 'Between the spiritual and material worlds is a body of water known as the river Virajā. This water is generated from the bodily perspiration of the Supreme Personality of Godhead, who is known as Vedāṅga. Thus the river flows.'



PURPORT



This verse and the following verse are from the *Padma Purāṇa*.





TEXT 51





tasyāḥ pāre paravyoma



tripād-bhūtaṁ sanātanam



amṛtaṁ śāśvataṁ nityam



anantaṁ paramaṁ padam



SYNONYMS



*tasyāḥ pāre*-on the other bank of the Virajā River; *para-vyoma*-the spiritual sky; *tri*-pād-bhūtam-existing as three fourths of the opulence of the Supreme Lord; *sanātanam*-eternal; *amṛtam*-without deterioration; *śāśvatam*-without being subjected to the control of time; *nityam*-constantly existing; *anantam*-unlimited; *paramam*-supreme; *padam*-abode.



TRANSLATION



" 'Beyond the river Virajā is a spiritual nature, which is indestructible, eternal, inexhaustible and unlimited. It is the supreme abode consisting of three fourths of the Lord's opulences. It is known as paravyoma, the spiritual sky.'



PURPORT



In the spiritual sky there is neither anxiety nor fear. It is eternally existing, and it consists of three fourths of the Lord's energy. The material world is an exhibition of only one fourth of the Lord's energy. Therefore it is called eka-pāda-vibhūti.





TEXT 52





tāra tale 'bāhyāvāsa' virajāra pāra



ananta brahmāṇḍa yāhāṅ koṭhari apāra



SYNONYMS



*tāra tale*-below the spiritual world; *bāhya-āvāsa*-external abode; *virajāra pāra*-on the other side of the river Virajā; *ananta brahmāṇḍa*-unlimited number of universes; *yāhāṅ*-where; *koṭhari*-apartments; *apāra*-unlimited.



TRANSLATION



"On the other side of the river Virajā is the external abode, which is full of unlimited universes, each containing unlimited atmospheres.





TEXT 53





'devī-dhāma' nāma tāra, jīva yāra vāsī



jagal-lakṣmī rākhi' rahe yāhāṅ māyā dāsī



SYNONYMS



*devī-dhāma*-the place of the external energy; *nāma*-named; *tāra*-its; *jīva*-the conditioned living entities; *yāra*-of which; *vāsī*-the inhabitants; *jagat-lakṣmī*-the material energy; *rākhi'*-keeping them; *rahe*-exists; *yāhāṅ*-wherein; *māyā*-the external energy; *dāsī*-maidservant.



TRANSLATION



"The abode of the external energy is called Devī-dhāma, and its inhabitants are conditioned souls. It is there that the material energy, Durgā, resides with many opulent maidservants.



PURPORT



Because he wants to enjoy the material energy, the conditioned soul is allowed to reside in Devī-dhāma, the external energy, where the goddess Durgā carries out the orders of the Supreme Lord as His maidservant. The material energy is called jagal-lakṣmī because she protects the bewildered conditioned souls. The goddess Durgā is therefore known as the mother, and Lord Śiva, her husband, is known as the father. Lord Śiva and goddess Durgā are therefore known as the material father and mother. Goddess Durgā is so named because this material world is like a big fort where the conditioned soul is placed under her care. For material facilities, the conditioned soul tries to please the goddess Durgā, and mother Durgā supplies all kinds of material facilities. Because of this, the conditioned souls are allured and do not wish to leave the external energy. Consequently they are continuously making plans to live here peacefully and happily. Such is the material world.





TEXT 54





ei tina dhāmera haya kṛṣṇa adhīśvara



goloka-paravyoma--prakṛtira para



SYNONYMS



*ei tina dhāmera*-of these three dhāmas, or residential places, namely Goloka Vṛndāvana-dhāma, Vaikuṇṭha-dhāma (Hari-dhāma) and Devī-dhāma (the material world); *haya*-is; *kṛṣṇa*-Lord Kṛṣṇa; *adhīśvara*-the supreme master; *goloka-paravyoma*-the spiritual planet Goloka and the spiritual sky; *prakṛtira para*-beyond this material energy.



TRANSLATION



"Kṛṣṇa is the supreme proprietor of all dhāmas, including Goloka-dhāma, Vaikuṇṭha-dhāma and Devī-dhāma. The paravyoma and Goloka-dhāma are beyond Devī-dhāma, this material world.



PURPORT



When a living entity is liberated from Devī-dhāma but does not know of the opulence of Hari-dhāma, he is placed in Maheśa-dhāma, which is between the other two dhāmas. The liberated soul does not get an opportunity to serve the Supreme Personality of Godhead there; therefore although this Maheśa-dhāma is Lord Śiva's dhāma and above the Devī-dhāma, it is not the spiritual world. The spiritual world begins with Hari-dhāma, or Vaikuṇṭhaloka.





TEXT 55





cic-chakti-vibhūti-dhāma--tripād-aiśvarya-nāma



māyika vibhūti--eka-pāda abhidhāna



SYNONYMS



*cit-śakti*-of the spiritual energy; *vibhūti*-dhāma-opulent abode; *tri*-pād-three fourths; *aiśvarya*-opulence; *nāma*-named; *māyika vibhūti*-material opulence; *eka-pāda*-one fourth; *abhidhāna*-known.



TRANSLATION



"The spiritual world is considered to be three fourths of the energy and opulence of the Supreme Personality of Godhead, whereas this material world is only one fourth of that energy. That is our understanding.



PURPORT



Hari-dhāma (paravyoma) and Goloka Vṛndāvana are beyond the material cosmic manifestation. They are celebrated as three fourths of the Lord's energy. The material world, conducted by the Supreme Lord's external energy, is called Devī-dhāma and is a manifestation of one fourth of His energy.





TEXT 56





tripād-vibhūter dhāmatvāt



tripād-bhūtaṁ hi tat padam



vibhūtir māyikī sarvā



proktā pādātmikā yataḥ



SYNONYMS



*tri-pād-vibhūteḥ*-of the three fourths of the energy; *dhāmatvāt*-because of being the abode; *tri*-pād-bhūtam-consisting of three fourths of the energy; *hi*-certainly; *tat padam*-that abode; *vibhūtiḥ*-the energy or potency; *māyikī*-material; *sarvā*-all; *proktā*-said; *pāda-ātmikā*-only one fourth; *yataḥ*-therefore.



TRANSLATION



" 'Because it consists of three fourths of the Lord's energy, the spiritual world is called tripād-bhūta. Being a manifestation of one fourth of the Lord's energy, the material world is called eka-pāda.'



PURPORT



This verse is found in Laghu-bhāgavatāmṛta (1.5.286).





TEXT 57





tripāda-vibhūti kṛṣṇera--vākya-agocara



eka-pāda vibhūtira śunaha vistāra



SYNONYMS



*tri*-pāda-vibhūti kṛṣṇera-three fourths of the energy of Lord Kṛṣṇa; *vākya*-agocara-beyond words; *eka-pāda vibhūtira*-of one fourth of the energy; *śunaha*-please hear; *vistāra*-breadth.



TRANSLATION



"The three-fourths part of Lord Kṛṣṇa's energy is beyond our speaking power. Let us therefore hear elaborately about the remaining one fourth of His energy.





TEXT 58





ananta brahmāṇḍera yata brahmā-rudra-gaṇa



cira-loka-pāla-śabde tāhāra gaṇana



SYNONYMS



*ananta*-unlimited; *brahmāṇḍera*-of the universes; *yata*-all; *brahmā*-Lord Brahmās; *rudra-gaṇa*-and Lord Śivas; *cira*-loka-pāla-permanent governors of the worlds; *śabde*-by the word; *tāhāra*-of them; *gaṇana*-counting.



TRANSLATION



"Actually it is very difficult to ascertain the number of universes. Every universe has its separate Lord Brahmā and Lord Śiva, who are known as permanent governors. Therefore there is also no counting of them.



PURPORT



Lord Brahmā and Lord Śiva are called cira-loka-pāla, permanent governors. This means that they govern the affairs of the universe from the beginning of the creation to the end. In the next creation, the same living entities may not be present, but because Brahmā and Śiva are existing from the beginning to the end, they are called cira-loka-pāla, permanent governors. Loka-pāla means "predominating deities." There are eight predominating deities of the prominent heavenly planets, and they are Indra, Agni, Yama, Varuṇa, Nirṛti, Vāyu, Kuvera and Śiva.





TEXT 59





eka-dina dvārakāte kṛṣṇa dekhibāre



brahmā āilā,--dvāra-pāla jānāila kṛṣṇere



SYNONYMS



*eka-dina*-one day; *dvārakāte*-in Dvārakā; *kṛṣṇa dekhibāre*-to see Kṛṣṇa; *brahmā āilā*-Lord Brahmā came; *dvāra-pāla*-the doorman; *jānāila*-informed; *kṛṣṇere*-Lord Kṛṣṇa.



TRANSLATION



"Once, when Kṛṣṇa was ruling Dvārakā, Lord Brahmā came to see Him, and the doorman immediately informed Lord Kṛṣṇa of Brahmā's arrival.





TEXT 60





kṛṣṇa kahena--'kon brahmā, ki nāma tāhāra?'



dvārī āsi' brahmāre puche āra bāra



SYNONYMS



*kṛṣṇa kahena*-Kṛṣṇa said; *kon brahmā*-which Brahmā; *ki nāma tāhāra*-what is his name; *dvārī āsi'*-the doorman, coming back; *brahmāre*-to Lord Brahmā; *puche*-inquires; *āra bāra*-again.



TRANSLATION



"When Kṛṣṇa was so informed, He immediately asked the doorman, 'Which Brahmā? What is his name?' The doorman therefore returned and questioned Lord Brahmā.



PURPORT



From this verse we can understand that Brahmā is the name of the post and that the person occupying the post has a particular name also. From *Bhagavad-gītā*: imaṁ vivasvate yogam. Vivasvān is the name of the present predominating deity of the sun. He is generally called Sūrya, the sun-god, but he also has his own particular name. The governor of the state is generally called rāja-pāla, but he also has his own individual name. Since there are hundreds and thousands of Brahmās with different names, Kṛṣṇa wanted to know which of them had come to see Him.





TEXT 61





vismita hañā brahmā dvārīke kahilā



'kaha giyā sanaka-pitā caturmukha āilā'



SYNONYMS



*vismita hañā*-becoming surprised; *brahmā*-Lord Brahmā; *dvārīke*-unto the doorman; *kahilā*-replied; *kaha*-inform; *giyā*-going; *sanaka-pitā*-the father of the four Kumāras; *catuḥ*-mukha-four-headed; *āilā*-has come.



TRANSLATION



"When the doorman asked, 'Which Brahmā?' Lord Brahmā was surprised. He told the doorman, 'Please go inform Lord Kṛṣṇa that I am the four-headed Brahmā who is the father of the four Kumāras.'





TEXT 62





kṛṣṇe jānāñā dvārī brahmāre lañā gelā



kṛṣṇera caraṇe brahmā daṇḍavat kailā



SYNONYMS



*kṛṣṇe jānāñā*-informing Lord Kṛṣṇa; *dvārī*-the doorman; *brahmāre*-Lord Brahmā; *lañā*-taking; *gelā*-went; *kṛṣṇera caraṇe*-at the lotus feet of Kṛṣṇa; *brahmā*-Lord Brahmā; *daṇḍavat kailā*-offered obeisances.



TRANSLATION



"The doorman then informed Lord Kṛṣṇa of Lord Brahmā's description, and Lord Kṛṣṇa gave him permission to enter. The doorman escorted Lord Brahmā in, and as soon as Brahmā saw Lord Kṛṣṇa, he offered obeisances at His lotus feet.





TEXT 63





kṛṣṇa mānya-pūjā kari' tāṅre praśna kaila



'ki lāgi' tomāra ihāṅ āgamana haila?'



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *mānya*-pūjā-respect and worship; *kari'*-showing; *tāṅre*-to him; *praśna kaila*-put a question; *ki lāgi'*-for what reason; *tomāra*-your; *ihāṅ*-here; *āgamana haila*-there was arrival.



TRANSLATION



"After being worshiped by Lord Brahmā, Lord Kṛṣṇa also honored him with suitable words. Then Lord Kṛṣṇa asked him, 'Why have you come here?'





TEXT 64





brahmā kahe,--'tāhā pāche kariba nivedana



eka saṁśaya mane haya, karaha chedana



SYNONYMS



*brahmā kahe*-Lord Brahmā said; *tāhā*-that; *pāche*-later; *kariba nivedana*-I shall submit unto You; *eka*-one; *saṁśaya*-doubt; *mane*-in the mind; *haya*-there is; *karaha chedana*-kindly dissipate it.



TRANSLATION



"Being questioned, Lord Brahmā immediately replied, 'I shall later tell You why I have come. First of all there is a doubt in my mind which I wish You would kindly dissipate.





TEXT 65





'kon brahmā?' puchile tumi kon abhiprāye?



āmā ba-i jagate āra kon brahmā haye?'



SYNONYMS



*kon brahmā*-which Brahmā; *puchile tumi*-You inquired; *kon abhiprāye*-by what intention; *āmā ba*-i-except me; *jagate*-within this universe; *āra*-other; *kon*-which; *brahmā*-Lord Brahmā; *haye*-is there.



TRANSLATION



" 'Why did you inquire which Brahmā had come to see You? What is the purpose of such an inquiry? Is there any other Brahmā besides me within this universe?'





TEXT 66





śuni' hāsi' kṛṣṇa tabe karilena dhyāne



asaṅkhya brahmāra gaṇa āilā tata-kṣaṇe



SYNONYMS



*śuni'*-hearing; *hāsi'*-smilingly; *kṛṣṇa*-Lord Kṛṣṇa; *tabe*-then; *karilena*-did; *dhyāne*-meditation; *asaṅkhya*-unlimited; *brahmāra*-of Lord Brahmās; *gaṇa*-the group; *āilā*-arrived; *tata*-kṣaṇe-at that time.



TRANSLATION



"Upon hearing this, Śrī Kṛṣṇa smiled and immediately meditated. Unlimited Brahmās arrived instantly.





TEXT 67





daśa-biśa-śata-sahasra-ayuta-lakṣa-vadana



koṭy-arbuda mukha kāro, nā yāya gaṇana



SYNONYMS



*daśa*-ten; *biśa*-twenty; *śata*-hundred; *sahasra*-thousand; *ayuta*-ten thousand; *lakṣa*-a hundred thousand; *vadana*-faces; *koṭi*-ten million; *arbuda*-a hundred million; *mukha*-faces; *kāro*-of some of them; *nā yāya gaṇana*-not possible to count.



TRANSLATION



"These Brahmās had different numbers of heads. Some had ten heads, some twenty, some a hundred, some a thousand, some ten thousand, some a hundred thousand, some ten million and others a hundred million. No one can count the number of faces they had.





TEXT 68





rudra-gaṇa āilā lakṣa koṭi-vadana



indra-gaṇa āilā lakṣa koṭi-nayana



SYNONYMS



*rudra-gaṇa*-the Śivas; *āilā*-arrived; *lakṣa koṭi*-vadana-possessing a hundred thousand and ten million faces; *indra-gaṇa*-the Indras; *āilā*-arrived; *lakṣa*-a hundred thousand; *koṭi*-ten million; *nayana*-eyes.



TRANSLATION



"There also arrived many Lord Śivas with various heads numbering one hundred thousand and ten million. Many Indras also arrived, and they had hundreds of thousands of eyes all over their bodies.



PURPORT



It is said that Indra, the King of heaven, is very lusty. Once he tactfully had sexual intercourse with the wife of a great sage, and when the sage learned about this, he cursed the lusty Indra with a curse that put vaginas all over his body. Being very ashamed, Indra fell down at the lotus feet of the great sage and begged his pardon. Being compassionate, the sage turned the vaginas into eyes; therefore Indra possesses hundreds and thousands of eyes all over his body. Just as Lord Brahmā and Lord Śiva have many faces, the King of heaven, Indra, has many eyes.





TEXT 69





dekhi' caturmukha brahmā phāṅpara ha-ilā



hasti-gaṇa-madhye yena śaśaka rahilā



SYNONYMS



*dekhi'*-seeing; *catuḥ-mukha brahmā*-the four-faced Lord Brahmā of this universe; *phāṅpara ha*-ilā-became bewildered; *hasti-gaṇa-madhye*-in the midst of many elephants; *yena*-like; *śaśaka*-a rabbit; *rahilā*-remained.



TRANSLATION



"When the four-headed Brahmā of this universe saw all these opulences of Kṛṣṇa, he became very bewildered and considered himself a rabbit among many elephants.





TEXT 70





āsi' saba brahmā kṛṣṇa-pāda-pīṭha-āge



daṇḍavat karite mukuṭa pāda-pīṭhe lāge



SYNONYMS



*āsi'*-coming; *saba brahmā*-all the Brahmās; *kṛṣṇa*-pāda-pīṭha-āge-before the lotus feet of Kṛṣṇa; *daṇḍavat karite*-offering their obeisances; *mukuṭa*-helmets; *pāda*-pīṭhe-at the lotus feet; *lāge*-touched.



TRANSLATION



"All the Brahmās who came to see Kṛṣṇa offered their respects at His lotus feet, and when they did this, their helmets touched His lotus feet.





TEXT 71





kṛṣṇera acintya-śakti lakhite keha nāre



yata brahmā, tata mūrti eka-i śarīre



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *acintya-śakti*-inconceivable potencies; *lakhite*-to observe; *keha*-anyone; *nāre*-not able; *yata brahmā*-all Brahmās; *tata mūrti*-so many forms; *eka-i śarīre*-in the same body.



TRANSLATION



"No one can estimate the inconceivable potency of Kṛṣṇa. All the Brahmās who were there were resting in the one body of Kṛṣṇa.





TEXT 72





pāda-pīṭa-mukuṭāgra-saṅghaṭṭe uṭhe dhvani



pāda-pīṭhe stuti kare mukuṭa hena jāni'



SYNONYMS



*pāda*-pīṭa-at Kṛṣṇa's lotus feet; *mukuṭa-agra*-of the tops of the helmets; *saṅghaṭṭe*-in the crowding together; *uṭhe dhvani*-there arose a sound; *pāda*-pīṭhe stuti-offering prayers unto the lotus feet; *kare*-do; *mukuṭa*-the helmets; *hena jāni'*-appearing as such.



TRANSLATION



"When all the helmets struck together at Kṛṣṇa's lotus feet, there was a tumultuous sound. It appeared that the helmets themselves were offering prayers unto Kṛṣṇa's lotus feet.





TEXT 73





yoḍa-hāte brahmā-rudrādi karaye stavana



"baḍa kṛpā karilā prabhu, dekhāilā caraṇa



SYNONYMS



*yoḍa*-hāte-with folded hands; *brahmā*-the Lord Brahmās; *rudra-ādi*-the Lord Śivas and others; *karaye stavana*-offered their prayers; *baḍa kṛpā*-great mercy; *karilā*-You have shown; *prabhu*-O Lord; *dekhāilā caraṇa*-You have shown Your lotus feet.



TRANSLATION



"With folded hands, all the Brahmās and Śivas began to offer prayers unto Lord Kṛṣṇa, saying, 'O Lord, You have shown me a great favor. I have been able to see Your lotus feet.'





TEXT 74





bhāgya, more bolāilā 'dāsa' aṅgīkari'



kon ājñā haya, tāhā kari śire dhari' "



SYNONYMS



*bhāgya*-great fortune; *more*-me; *bolāilā*-You have called; *dāsa*-as a servant; *aṅgīkari'*-accepting; *kon ājñā haya*-what is Your order; *tāhā*-that; *kari*-let me accept; *śire dhari'*-holding it on my head.



TRANSLATION



"All of them then said, 'It is my great fortune, Lord, that You have called me, thinking of me as Your servant. Now let me know what Your order is so that I may carry it on my heads.'





TEXT 75





kṛṣṇa kahe,--tomā-sabā dekhite citta haila



tāhā lāgi' eka ṭhāñi sabā bolāila



SYNONYMS



*kṛṣṇa kahe*-Lord Kṛṣṇa said; *tomā-sabā*-all of you; *dekhite*-to see; *citta haila*-there was a desire; *tāhā lāgi'*-for that reason; *eka ṭhāñi*-in one place; *sabā*-all of you; *bolāila*-I called for.



TRANSLATION



"Lord Kṛṣṇa replied, 'Since I wanted to see all of you together, I have called all of you here.





TEXT 76





sukhī hao sabe, kichu nāhi daitya-bhaya?



tārā kahe,--'tomāra prasāde sarvatra-i jaya



SYNONYMS



*sukhī hao*-be happy; *sabe*-all of you; *kichu*-some; *nāhi*-there is not; *daitya*-bhaya-fear of the demons; *tārā kahe*-all of them replied; *tomāra prasāde*-by Your mercy; *sarvatra*-i-everywhere; *jaya*-victorious.



TRANSLATION



" 'All of you should be happy. Is there any fear from the demons?' They replied, 'By Your mercy, we are victorious everywhere.





TEXT 77





samprati pṛthivīte yebā haiyāchila bhāra



avatīrṇa hañā tāhā karilā saṁhāra'



SYNONYMS



*samprati*-presently; *pṛthivīte*-upon the earth; *yebā*-whatever; *haiyāchila*-there was; *bhāra*-burden; *avatīrṇa hañā*-descending; *tāhā*-that; *karilā saṁhāra*-You have taken away.



TRANSLATION



" 'Whatever burden was upon the earth You have taken away by descending on that planet.'





TEXT 78





dvārakādi--vibhu, tāra ei ta pramāṇa



'āmāra-i brahmāṇḍe kṛṣṇa' sabāra haila jñāna



SYNONYMS



*dvārakā-ādi*-Dvārakā-dhāma and other abodes; *vibhu*-transcendental abode; *tāra ei ta pramāṇa*-this is the evidence of that; *āmāra-i brahmāṇḍe*-in my brahmāṇḍa; *kṛṣṇa*-Kṛṣṇa is now present; *sabāra*-of all of them; *haila jñāna*-there was this knowledge.



TRANSLATION



"This is the proof of Dvārakā's opulence: all the Brahmās thought, 'Kṛṣṇa is now staying in my jurisdiction.'





TEXT 79





kṛṣṇa-saha dvārakā-vaibhava anubhava haila



ekatra milane keha kāho nā dekhila



SYNONYMS



*kṛṣṇa*-saha-with Kṛṣṇa; *dvārakā-vaibhava*-the opulence of Dvārakā; *anubhava haila*-there was perception; *ekatra milane*-although they came together; *keha*-someone; *kāho*-anyone else; *nā dekhila*-did not see.



TRANSLATION



"Thus the opulence of Dvārakā was perceived by each and every one of them. Although they were all assembled together, no one could see anyone but himself.



PURPORT



The four-headed Brahmā perceived the opulence of Dvārakā-dhāma where Kṛṣṇa was staying, and although there were Brahmās present having ten to ten million heads, and also many Lord Śivas were also assembled, only the four-headed Brahmā of this universe could see all of them. By the inconceivable potency of Kṛṣṇa, the others could not see one another. Although all the Brahmās and Śivas were assembled together, due to Kṛṣṇa's energy, they could not meet or talk among themselves individually.





TEXT 80





tabe kṛṣṇa sarva-brahmā-gaṇe vidāya dilā



daṇḍavat hañā sabe nija ghare gelā



SYNONYMS



*tabe*-thereafter; *kṛṣṇa*-Lord Kṛṣṇa; *sarva*-brahmā-gaṇe-unto all the Brahmās; *vidāya dilā*-bade farewell; *daṇḍavat hañā*-offering obeisances; *sabe*-all of them; *nija ghare gelā*-returned to their respective homes.



TRANSLATION



"Lord Kṛṣṇa then bade farewell to all the Brahmās there, and after offering their obeisances, they all returned to their respective homes.





TEXT 81





dekhi' caturmukha brahmāra haila camatkāra



kṛṣṇera caraṇe āsi' kailā namaskāra



SYNONYMS



*dekhi'*-seeing; *catuḥ-mukha brahmāra*-of the four-headed Brahmā of this universe; *haila*-there was; *camatkāra*-astonishment; *kṛṣṇera caraṇe āsi'*-coming to the lotus feet of Lord Kṛṣṇa; *kailā namaskāra*-offered his respects.



TRANSLATION



"After observing all these opulences, the four-headed Brahmā of this universe was astonished. He again came before the lotus feet of Kṛṣṇa and offered Him obeisances.





TEXT 82





brahmā bale,--pūrve āmi ye niścaya kariluṅ



tāra udāharaṇa āmi āji ta' dekhiluṅ



SYNONYMS



*brahmā bale*-Brahmā said; *pūrve*-formerly; *āmi*-I; *ye*-whatever; *niścaya kariluṅ*-decided; *tāra*-of that; *udāharaṇa*-the example; *āmi*-I; *āji*-today; *ta'*-certainly; *dekhiluṅ*-have seen.



TRANSLATION



"Brahmā then said, 'Whatever I formerly decided about my knowledge, I have just now had personally verified.'





TEXT 83





jānanta eva jānantu



kiṁ bahūktyā na me prabho



manaso vapuṣo vāco



vaibhavaṁ tava gocaraḥ



SYNONYMS



*jānantaḥ*-persons who think they are aware of Your unlimited potency; *eva*-certainly; *jānantu*-let them think like that; *kim*-what is the use; *bahu*-uktyā-with many words; *na*-not; *me*-my; *prabho*-O my Lord; *manasaḥ*-of the mind; *vapuṣaḥ*-of the body; *vācaḥ*-of the words; *vaibhavam*-opulences; *tava*-Your; *gocaraḥ*-within the range.



TRANSLATION



" 'There are people who say, "I know everything about Kṛṣṇa." Let them think in that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much. As far as your opulences are concerned, they are all beyond the reach of my mind, body and words.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.14.38), spoken by Lord Brahmā.





TEXT 84





kṛṣṇa kahe, "ei brahmāṇḍa pañcāśat koṭi yojana



ati kṣudra, tāte tomāra cāri vadana



SYNONYMS



*kṛṣṇa kahe*-Kṛṣṇa said; *ei brahmāṇḍa*-this universe; *pañcāśat koṭi yojana*-four billion miles; *ati kṣudra*-very small; *tāte*-therefore; *tomāra*-your; *cāri vadana*-four faces.



TRANSLATION



"Kṛṣṇa said, 'Your particular universe extends four billion miles; therefore it is the smallest of all the universes. Consequently you have only four heads.





PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, one of the greatest astrologers of his time, gives information from Siddhānta-śiromaṇi that this universe measures 18,712,069,200,000,000 x 8 miles. This is the circumference of this universe. According to some, this is only half the circumference.





TEXT 85





kona brahmāṇḍa śata-koṭi, kona lakṣa-koṭi



kona niyuta-koṭi, kona koṭi-koṭi



SYNONYMS



*kona brahmāṇḍa*-some universes; *śata-koṭi*-one billion yojanas; *kona*-some; *lakṣa-koṭi*-one trillion yojanas; *kona*-some; *niyuta*-koṭi-ten trillion; *kona*-some; *koṭi-koṭi*-one hundred trillion.



TRANSLATION



" 'Some of the universes are one billion yojanas, some one trillion, some ten trillion and some one hundred trillion yojanas. Thus they are almost unlimited in area.



PURPORT



A yojana equals eight miles.





TEXT 86





brahmāṇḍānurūpa brahmāra śarīra-vadana



ei-rūpe pāli āmi brahmāṇḍera gaṇa



SYNONYMS



*brahmāṇḍa*-anurūpa-according to the size of a universe; *brahmāra*-of Lord Brahmā; *śarīra*-vadana-heads on the body; *ei-rūpe*-in this way; *pāli āmi*-I maintain; *brahmāṇḍera gaṇa*-all the innumerable groups of universes.



TRANSLATION



" 'According to the size of the universe, there are so many heads on the body of Brahmā. In this way I maintain innumerable universes [brahmāṇḍas].





TEXT 87





'eka-pāda vibhūti' ihāra nāhi parimāṇa



'tripāda vibhūti'ra kebā kare parimāṇa"



SYNONYMS



*eka-pāda vibhūti*-a one-fourth manifestation of My opulence; *ihāra*-of this; *nāhi*-there is not; *parimāṇa*-measurement; *tri-pāda vibhūtira*-of the spiritual world, having three fourths of My energy; *kebā*-who; *kare*-can do; *parimāṇa*-measurement.



TRANSLATION



" 'No one can measure the length and breadth of one fourth of My energy. Who can measure the three fourths that is manifested in the spiritual world?'





TEXT 88





tasyāḥ pāre paravyoma



tripād-bhūtaṁ sanātanam



amṛtaṁ śāśvataṁ nityam



anantaṁ paramaṁ padam



SYNONYMS



*tasyāḥ pāre*-on the other bank of the Virajā River; *para-vyoma*-the spiritual sky; *tri*-pād-bhūtam-existing as three fourths of the opulence of the Supreme Lord; *sanātanam*-eternal; *amṛtam*-without deterioration; *śāśvatam*-without being subjected to the control of time; *nityam*-constantly existing; *anantam*-unlimited; *paramam*-supreme; *padam*-abode.



TRANSLATION



" 'Beyond the river Virajā is a spiritual nature, which is indestructible, eternal, inexhaustible and unlimited. It is the supreme abode consisting of three fourths of the Lord's opulences. It is known as paravyoma, the spiritual sky.'



PURPORT



This is a verse from the *Padma Purāṇa*, recited here by Lord Kṛṣṇa.





TEXT 89





tabe kṛṣṇa brahmāre dilena vidāya



kṛṣṇera vibhūti-svarūpa jānāna nā yāya



SYNONYMS



*tabe*-thereafter; *kṛṣṇa*-Lord Kṛṣṇa; *brahmāre*-unto the Lord Brahmā of this universe; *dilena vidāya*-bade farewell; *kṛṣṇera*-of Lord Kṛṣṇa; *vibhūti*-svarūpa-spiritual verification of opulence; *jānāna nā yāya*-is not possible to understand.



TRANSLATION



"In this way Lord Kṛṣṇa bade farewell to the four-headed Brahmā of this universe. We may thus understand that no one can calculate the extent of Kṛṣṇa's energies.





TEXT 90





'tryadhīśvara'-śabdera artha 'gūḍha' āra haya



'tri'-śabde kṛṣṇera tina loka kaya



SYNONYMS



*tri*-adhīśvara-tryadhīśvara; *śabdera*-of the word; *artha*-a meaning; *gūḍha*-confidential; *āra*-another; *haya*-there is; *tri-śabde*-by the word "three"; *kṛṣṇera*-of Kṛṣṇa; *tina loka kaya*-the three places or properties of Lord Kṛṣṇa.



TRANSLATION



"There is a very deep meaning in the word tryadhīśvara, which indicates that Kṛṣṇa possesses three different lokas, or natures.



PURPORT



The word tryadhīśvara means "proprietor of the three worlds." There are three worlds of which Kṛṣṇa is the supreme proprietor. This is explained in *Bhagavad-gītā*:





bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati



"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries." (Bg. 5.29)





The word sarva-loka means "all three worlds," and the word maheśvara means "the supreme proprietor." Kṛṣṇa is the proprietor of both material and spiritual worlds. The spiritual world is divided into two portions-Goloka Vṛndāvana and the Vaikuṇṭhas. The material world is a combination of universes unlimited in number.





TEXT 91





golokākhya gokula, mathurā, dvārāvatī



ei tina loke kṛṣṇera sahaje nitya-sthiti



SYNONYMS



*goloka-ākhya*-called Goloka; *gokula*-Gokula; *mathurā*-Mathurā; *dvārāvatī*-Dvārakā; *ei tina loke*-all three of these places; *kṛṣṇera*-of Lord Kṛṣṇa; *sahaje*-naturally; *nitya*-sthiti-eternal residence.



TRANSLATION



"The three lokas are Gokula (Goloka), Mathurā and Dvārakā. Kṛṣṇa lives eternally in these three places.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that in the Goloka planet there are three divisions: Gokula, Mathurā and Dvārakā. In His incarnation as Gaurasundara, Lord Śrī Caitanya Mahāprabhu, the Lord conducts His pastimes in three areas: Navadvīpa, Jagannātha Purī (and South India) and Vraja-maṇḍala (the area of Vṛndāvana-dhāma).





TEXT 92





antaraṅga-pūrṇaiśvarya-pūrṇa tina dhāma



tinera adhīśvara--kṛṣṇa svayaṁ bhagavān



SYNONYMS



*antaraṅga*-internal; *pūrṇa*-aiśvarya-pūrṇa-full of all opulences; *tina dhāma*-three abodes; *tinera adhīśvara*-the Lord of all three; *kṛṣṇa*-Lord Kṛṣṇa; *svayam bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



"These three places are full of internal potencies, and *Kṛṣṇa, the Supreme Personality of Godhead*, is their sole proprietor.





TEXTS 93-94





pūrva-ukta brahmāṇḍera yata dik-pāla



ananta vaikuṇṭhāvaraṇa, cira-loka-pāla



tāṅ-sabāra mukuṭa kṛṣṇa-pāda-pīṭha-āge



daṇḍavat-kāle tāra maṇi pīṭhe lāge



SYNONYMS



*pūrva*-ukta-as mentioned above; *brahmāṇḍera*-of all the universes; *yata*-all; *dik-pāla*-the governors of the directions; *ananta vaikuṇṭha-āvaraṇa*-the expansions surrounding the innumerable Vaikuṇṭhas; *cira*-loka-pāla-permanent governors of the universe; *tāṅ-sabāra*-of all of them; *mukuṭa*-helmets; *kṛṣṇa-pāda-pīṭha-āge*-in front of the lotus feet of Kṛṣṇa; *daṇḍavat*-kāle-at the time of offering obeisances; *tāra*-of them; *maṇi*-the jewels; *pīṭhe*-on the throne; *lāge*-touch.



TRANSLATION



"As previously mentioned, the jewels on the helmets of all the predominating deities of all the universes and Vaikuṇṭha planets touched the throne and the lotus feet of the Lord when they all offered obeisances.





TEXT 95





maṇi-pīṭhe ṭhekāṭheki, uṭhe jhanjhani



pīṭhera stuti kare mukuṭa--hena anumāni



SYNONYMS



*maṇi*-pīṭhe-between the gems and the lotus feet or the throne; *ṭhekāṭheki*-collision; *uṭhe*-arises; *jhanjhani*-a jingling sound; *pīṭhera*-to the lotus feet or the throne; *stuti*-prayers; *kare*-offer; *mukuṭa*-all the helmets; *hena*-thus; *anumāni*-we can imagine.



TRANSLATION



"When the gems on the helmets of all the predominating deities collide before the throne and the Lord's lotus feet, there is a jingling sound, which seems like prayers offered by the helmets at Kṛṣṇa's lotus feet.





TEXT 96





nija-cic-chakte kṛṣṇa nitya virājamāna



cic-chakti-sampattira 'ṣaḍ-aiśvarya' nāma



SYNONYMS



*nija*-His own; *cit-śakte*-in spiritual potency; *kṛṣṇa*-Lord Kṛṣṇa; *nitya*-eternally; *virājamāna*-existing; *cit-śakti*-of the spiritual potency; *sampattira*-of the opulence; *ṣaṭ-aiśvarya*-the six opulences; *nāma*-named.



TRANSLATION



"Kṛṣṇa is thus situated eternally in His spiritual potency, and the opulence of that spiritual potency is called ṣaḍ-aiśvarya, indicating six kinds of opulence.





TEXT 97





sei svārājya-lakṣmī kare nitya pūrṇa kāma



ataeva vede kahe 'svayaṁ bhagavān'



SYNONYMS



*sei svārājya-lakṣmī*-that personal opulence; *kare*-does; *nitya*-eternally; *pūrṇa*-fulfilling; *kāma*-all desires; *ataeva*-therefore; *vede*-in the Vedas; *kahe*-it is said; *svayam bhagavān*-Kṛṣṇa is the Supreme Personality of Godhead.



TRANSLATION



"Because Be possesses the spiritual potencies which fulfill all His desires, Kṛṣṇa is accepted as the Supreme Personality of Godhead. This is the Vedic version.





TEXT 98





kṛṣṇera aiśvarya--apāra amṛtera sindhu



avagāhite nāri, tāra chuilaṅ eka bindu



SYNONYMS



*kṛṣṇera aiśvarya*-the opulence of Kṛṣṇa; *apāra*-unlimited; *amṛtera sindhu*-an ocean of nectar; *avagāhite*-to bathe; *nāri*-I am unable; *tāra*-of that; *chuilaṅ*-I touched; *eka bindu*-only one drop.



TRANSLATION



"The unlimited potencies of Kṛṣṇa are just like an ocean of nectar. Since one cannot bathe within that ocean, I have only touched a drop of it."





TEXT 99





aiśvarya kahite prabhura kṛṣṇa-sphūrti haila



mādhurye majila mana, eka śloka paḍila



SYNONYMS



*aiśvarya kahite*-while describing the opulence; *prabhura*-of Śrī Caitanya Mahāprabhu; *kṛṣṇa*-sphūrti-awakening of love of Kṛṣṇa; *haila*-there was; *mādhurye*-in the sweetness of conjugal love; *majila mana*-the mind became immersed; *eka*-one; *śloka*-verse; *paḍila*-recited.



TRANSLATION



When Śrī Caitanya Mahāprabhu described the opulences and spiritual potencies of Kṛṣṇa in this way, there was an awakening of love of Kṛṣṇa within Him. His mind was immersed in the sweetness of conjugal love, and He quoted the following verse from *Śrīmad-Bhāgavatam*.





TEXT 100





yan martya-līlaupayikaṁ svayoga-



māyā-balaṁ darśayatā gṛhītam



vismāpanaṁ svasya ca saubhagardheḥ



paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam



SYNONYMS



*yat*-that which; *martya*-līlā-pastimes in the material world; *aupayikam*-just suitable for; *sva*-His own; *yoga-māyā*-of the spiritual potency; *balam*-the strength; *darśayatā*-showing; *gṛhītam*-accepted; *vismāpanam*-even producing wonder; *svasya*-for Himself; *ca*-also; *saubhaga-ṛdheḥ*-of abundant good fortune; *param*-supreme; *padam*-abode; *bhūṣaṇa*-of ornaments; *bhūṣaṇa-aṅgam*-the limbs of which were the ornaments.



TRANSLATION



" 'To exhibit the strength of His own spiritual potency, Lord Kṛṣṇa manifested a suitable form just for His pastimes in the material world. This form was wonderful even for Him and was the supreme abode of the wealth of good fortune. Its limbs were so beautiful that they increased the beauty of the ornaments worn on different parts of His body.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (3.2.12) is stated in a conversation between Vidura and Uddhava. Uddhava thus begins his description of the pastimes of Śrī Kṛṣṇa in His form exhibited by yogamāyā.





TEXT 101





kṛṣṇera yateka khelā, sarvottama nara-līlā,



nara-vapu tāhāra svarūpa



gopa-veśa, veṇu-kara, nava-kiśora, naṭa-vara,



nara-līlāra haya anurūpa



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *yateka*-all; *khelā*-pastimes; *sarva-uttama*-the most attractive of all; *nara-līlā*-the pastimes as a human being; *nara-vapu*-a body just like that of a human being; *tāhāra*-of that; *sva-rūpa*-the real form; *gopa-veśa*-the dress of a cowherd boy; *veṇu*-kara-with a flute in the hands; *nava*-kiśora-newly youthful; *naṭa-vara*-an expert dancer; *nara-līlāra*-for exhibiting the pastimes as a human being; *haya*-is; *anurūpa*-suitable.



TRANSLATION



"Lord Kṛṣṇa has many pastimes, of which His pastimes as a human being are the best. His form as a human being is the supreme transcendental form. In this form He is a cowherd boy. He carries a flute in His hand, and His youth is new. He is also an expert dancer. All this is just suitable for His pastimes as a human being.





TEXT 102





kṛṣṇera madhura rūpa, śuna, sanātana



ye rūpera eka kaṇa, ḍubāya saba tribhuvana,



sarva prāṇī kare ākarṣaṇa



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *madhura*-sweet; *rūpa*-form; *śuna*-please hear; *sanātana*-O My dear Sanātana; *ye rūpera*-of which form; *eka kaṇa*-even a fraction; *ḍubāya*-floods; *saba*-all; *tri-bhuvana*-the three worlds; *sarva prāṇī*-all living entities; *kare*-does; *ākarṣaṇa*-attracting.



TRANSLATION



"My dear Sanātana, the sweet, attractive transcendental form of Kṛṣṇa is so nice. Just try to understand it. Even a fractional understanding of Kṛṣṇa's beauty can merge all three worlds in the ocean of love. He attracts all the living entities within the three worlds.





TEXT 103





yogamāyā cic-chakti, viśuddha-sattva-pariṇati,



tāra śakti loke dekhāite



ei rūpa-ratana, bhakta-gaṇera gūḍha-dhana,



prakaṭa kailā nitya-līlā haite



SYNONYMS



*yoga*-māyā-internal energy; *cit-śakti*-spiritual potency; *viśuddha-sattva*-of transcendental pure goodness; *pariṇati*-a transformation; *tāra śakti*-the potency of such energy; *loke dekhāite*-to exhibit within the material world; *ei rūpa-ratana*-this beautiful, transcendental, jewellike form; *bhakta-gaṇera gūḍha-dhana*-the most confidential treasure of the devotees; *prakaṭa*-exhibition; *kailā*-made; *nitya*-līlā haite-from the eternal pastimes of the Lord; *ratana*-this beautiful, transcendental, jewellike form; *bhakta-gaṇera gūḍha-dhana*-the most confidential treasure of the devotees; *prakaṭa*-exhibition; *kailā*-made; *nitya*-līlā haite-from the eternal pastimes of the Lord.



TRANSLATION



"The transcendental form of Kṛṣṇa is shown to the world by Lord Kṛṣṇa's internal spiritual energy, which is a transformation of pure goodness. This jewellike form is the most confidential treasure of the devotees. This form is manifest from Kṛṣṇa's eternal pastimes.





TEXT 104





rūpa dekhi' āpanāra, kṛṣṇera haila camatkāra,



āsvādite mane uṭhe kāma



'svasaubhāgya' yāṅra nāma, saundaryādi-guṇa-grāma,



ei-rūpa nitya tāra dhāma



SYNONYMS



*rūpa dekhi'*-by seeing the form; *āpanāra*-His own; *kṛṣṇera*-of Lord Kṛṣṇa; *haila*-there was; *camatkāra*-wonder; *āsvādite*-to taste; *mane*-in the mind; *uṭhe*-arises; *kāma*-a desire; *sva*-saubhāgya-one's own good fortune; *yāṅra*-of which; *nāma*-the name; *saundarya-ādi-guṇa-grāma*-the transcendental qualities, headed by beauty; *ei rūpa*-this form; *nitya*-eternal; *tāra*-of them; *dhāma*-the abode.



TRANSLATION



"The wonder of Kṛṣṇa in His personal feature is so great that it attracts even Kṛṣṇa to taste His own association. Thus Kṛṣṇa becomes very eager to taste that wonder. Total beauty, knowledge, wealth, strength, fame and renunciation are the six opulences of Kṛṣṇa. He is eternally situated in His opulences.



PURPORT



Kṛṣṇa has many pastimes, of which His pastimes in Goloka Vṛndāvana (the gokula-līlā) are supreme. He also has pastimes in the Vaikuṇṭhas, the spiritual world, as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. In His pastimes in the spiritual sky, He lies down in the Causal Ocean as Kāraṇārṇavaśāyī, the puruṣa-avatāra. His incarnations as a fish, tortoise and so on are called His causal incarnations. He incarnates in the modes of nature as Lord Brahmā, Lord Śiva and Lord Viṣṇu. He also incarnates as empowered living entities like Pṛthu and Vyāsa. The Supersoul is His localized incarnation, and His all-pervasive aspect is the impersonal Brahman.





When we consider impartially all the unlimited pastimes of the Lord, we find that His pastimes as a human being on this planet-wherein He sports as a cowherd boy with a flute in His hands and appears youthful and fresh like a ballet dancer-are pastimes and features that are never subjected to material laws and inebrieties. The wonderful beauty of Kṛṣṇa is presented in the supreme planet, Gokula (Goloka Vṛndāvana). Inferior to that is His representation in the spiritual sky, and inferior to that is His representation in the external energy (Devī-dhāma). A mere drop of Kṛṣṇa's sweetness can drown these three worlds-Goloka Vṛndāvana, Hari-dhāma (Vaikuṇṭhaloka), and Devī-dhāma (the material world). Everywhere, Kṛṣṇa's beauty merges everyone in the ecstasy of transcendental bliss. Actually the activities of yogamāyā are absent in the spiritual sky and the Vaikuṇṭha planets. She simply works in the supreme planet, Goloka Vṛndāvana, and she works to manifest the activities of Kṛṣṇa when He descends to the material universe to please His innumerable devotees within the material world. Thus a replica of the Goloka Vṛndāvana planet and the pastimes there are manifest on this planet on a specific tract of land-Bhauma Vṛndāvana, the Vṛndāvana-dhāma on this planet.





TEXT 105





bhūṣaṇera bhūṣaṇa aṅga, tāheṅ lalita tribhaṅga,



tāhāra upara bhrūdhanu-nartana



terache netrānta bāṇa, tāra dṛḍha sandhāna,



vindhe rādhā-gopī-gaṇa-mana



SYNONYMS



*bhūṣaṇera*-of the ornament; *bhūṣaṇa*-the ornament; *aṅga*-the limbs of the body; *tāheṅ*-that feature; *lalita*-delicate; *tri*-bhaṅga-bent in three places; *tāhāra upara*-above that; *bhrū*-dhanu-nartana-dancing of the eyebrows; *terache*-crooked; *netra-anta*-the end of the eye; *bāṇa*-arrow; *tāra*-of that arrow; *dṛḍha*-strong; *sandhāna*-fixing; *vindhe*-pierces; *rādhā*-of Śrīmatī Rādhārāṇī; *gopī-gaṇa*-of the gopīs also; *mana*-the minds.



TRANSLATION



"Ornaments caress that body, but the transcendental body of Kṛṣṇa is so beautiful that it beautifies the ornaments He wears. Therefore Kṛṣṇa's body is said to be the ornament of ornaments. Despite the wonderful beauty of Kṛṣṇa, there is His three-curved style of standing, which beautifies that form. Above all these beautiful features, Kṛṣṇa's eyes dance and move obliquely, acting like arrows to pierce the minds of Śrīmatī Rādhārāṇī and the gopīs. When the arrow succeeds in hitting its target, their minds become agitated.





TEXT 106





brahmāṇḍopari paravyoma, tāhāṅ ye svarūpa-gaṇa,



tāṅ-sabāra bale hare mana



pati-vratā-śiromaṇi, yāṅre kahe veda-vāṇī,



ākarṣaye sei lakṣmī-gaṇa



SYNONYMS



*brahmāṇḍa*-upari-above all the universes; *para-vyoma*-the spiritual sky; *tāhāṅ*-there; *ye*-all those; *svarūpa*-gaṇa-transcendental personal expansions; *tāṅ-sabāra*-of all of Them; *bale*-by force; *hare mana*-it enchants the minds; *pati-vratā*-of those who are chaste and devoted to the husband; *śiromaṇi*-topmost; *yāṅre*-unto whom; *kahe*-describe; *veda*-vāṇī-hymns of the Vedas; *ākarṣaye*-it attracts; *sei*-those; *lakṣmī-gaṇa*-all the goddesses of fortune.



TRANSLATION



"The beauty of Kṛṣṇa's body is so attractive that it attracts not only the demigods and other living entities within this material world but the personalities of the spiritual sky as well, including the Nārāyaṇas, who are expansions of Kṛṣṇa's personality. The minds of the Nārāyaṇas are thus attracted by the beauty of Kṛṣṇa's body. In addition, the goddesses of fortune [Lakṣmīs]-who are wives of the Nārāyaṇas and are the women described in the *Vedas* as most chaste-are also attracted by the wonderful beauty of Kṛṣṇa.





TEXT 107





caḍi' gopī-manorathe, manmathera mana mathe,



nāma dhare 'madana-mohana'



jini' pañcaśara-darpa, svayaṁ nava-kandarpa,



rāsa kare lañā gopī-gaṇa



SYNONYMS



*caḍi'*-riding; *gopī*-manaḥ-rathe-on the chariot of the minds of the gopīs; *manmathera*-of Cupid; *mana*-the mind; *mathe*-churns; *nāma*-the name; *dhare*-accepts; *madana*-mohana-Madana-mohana, the deluder of Cupid; *jini'*-conquering; *pañca-śara*-of Cupid, the master of the five arrows of the senses; *darpa*-the pride; *svayam*-personally; *nava*-new; *kandarpa*-Cupid; *rāsa*-rāsa dance; *kare*-performs; *lañā*-with; *gopī-gaṇa*-the gopīs.



TRANSLATION



"Favoring them, Kṛṣṇa rides on the chariot of the minds of the gopīs, and just to receive loving service from them, He attracts their minds like Cupid. Therefore He is also called Madana-mohana, the attractor of Cupid. Cupid has five arrows, representing form, taste, smell, sound and touch. Kṛṣṇa is the owner of these five arrows, and with His Cupid-like beauty, He conquers the minds of the gopīs, though they are very proud of their superexcellent beauty. Becoming a new Cupid, Kṛṣṇa attracts their minds and engages in the rāsa dance.





TEXT 108





nija-sama sakhā-saṅge, go-gaṇa-cāraṇa raṅge,



vṛndāvane svacchanda vihāra



yāṅra veṇu-dhvani śuni' sthāvara-jaṅgama prāṇī,



pulaka, kampa, aśru vahe dhāra



SYNONYMS



*nija*-sama-equal to Himself; *sakhā*-saṅge-with the friends; *go-gaṇa*-an unlimited number of cows; *cāraṇa*-tending; *raṅge*-such pastimes; *vṛndāvane*-in Vṛndāvana; *svacchanda*-spontaneous; *vihāra*-blissful enjoyment; *yāṅra*-of whom; *veṇu*-dhvani śuni'-hearing the vibration of the flute; *sthāvara-jaṅgama prāṇī*-all living entities, moving and not moving; *pulaka*-jubilation; *kampa*-trembling; *aśru*-tears; *vahe*-flow; *dhāra*-streams.



TRANSLATION



"When Lord Kṛṣṇa wanders in the forest of Vṛndāvana with His friends on an equal level, there are innumerable cows grazing. This is another of the Lord's blissful enjoyments. When He plays on His flute, all living entities-including trees, plants, animals and human beings-tremble and are saturated with jubilation. Tears flow constantly from their eyes.





TEXT 109





muktā-hāra--baka-pāṅti, indra-dhanu-piñcha tati,



pītāmbara--vijurī-sañcāra



kṛṣṇa nava-jaladhara, jagat-śasya-upara,



variṣaye līlāmṛta-dhāra



SYNONYMS



*muktā-hāra*-a necklace of pearls; *baka*-pāṅti-like a row of white ducks; *indra*-dhanu-like a rainbow; *piñcha*-a peacock feather; *tati*-there; *pīta*-ambara-yellow garments; *vijurī*-sañcāra-like the appearance of lightning in the sky; *kṛṣṇa*-Lord Kṛṣṇa; *nava*-new; *jala*-dhara-cloud carrying water; *jagat*-the universe; *śasya*-like crops of grains; *upara*-upon; *variṣaye*-rains; *līlā-amṛta*-the pastimes of Lord Kṛṣṇa; *dhāra*-like a shower.



TRANSLATION



"Kṛṣṇa wears a pearl necklace that appears like a chain of white ducks around His neck. The peacock feather in His hair appears like a rainbow, and His yellow garments appear like lightning in the sky. Kṛṣṇa appears like a newly risen cloud, and the gopīs appear like newly grown grains in the field. Constant rains of nectarean pastimes fall upon these newly grown grains, and it seems that the gopīs are receiving beams of life from Kṛṣṇa, exactly as grains receive life from the rains.





TEXT 110





mādhurya bhagavattā-sāra, vraje kaila paracāra,



tāhā śuka--vyāsera nandana



sthāne sthāne bhāgavate, varṇiyāche jānāite,



tāhā śuni' māte bhakta-gaṇa



SYNONYMS



*mādhurya*-sweetness; *bhagavattā-sāra*-the quintessence of the Supreme Personality of Godhead; *vraje*-in Vṛndāvana; *kaila*-did; *paracāra*-propagation; *tāhā*-that; śuka-Śukadeva Gosvāmī; *vyāsera nandana*-the son of Vyāsadeva; *sthāne sthāne*-in different places; *bhāgavate*-in Śrīmad-Bhāgavatam; *varṇiyāche*-has described; *jānāite*-in order to explain; *tāhā śuni'*-hearing those statements; *māte*-become maddened; *bhakta-gaṇa*-all the devotees.



TRANSLATION



"The Supreme Personality of Godhead, Kṛṣṇa, is full in all six opulences, including His attractive beauty, which engages Him in conjugal love with the gopīs. Such sweetness is the quintessence of His qualities. Śukadeva Gosvāmī, the son of Vyāsadeva, has described these pastimes of Kṛṣṇa throughout *Śrīmad-Bhāgavatam*. Hearing the descriptions, the devotees become mad with love of God."





TEXT 111





kahite kṛṣṇera rase, śloka paḍe premāveśe,



preme sanātana-hāta dhari'



gopī-bhāgya, kṛṣṇa guṇa, ye karila varṇana,



bhāvāveśe mathurā-nāgarī



SYNONYMS



*kahite*-to describe; *kṛṣṇera*-of Lord Kṛṣṇa; *rase*-the different types of mellows; *śloka*-a verse; *paḍe*-recites; *prema-āveśe*-absorbed in ecstatic love; *preme*-in such love; *sanātana*-hāta dhari'-catching the hand of Sanātana Gosvāmī; *gopī-bhāgya*-the fortune of the gopīs; *kṛṣṇa guṇa*-the transcendental qualities of Kṛṣṇa; *ye*-which; *karila varṇana*-described; *bhāva-āveśe*-in ecstatic love; *mathurā-nāgarī*-the women of the city of Mathurā.



TRANSLATION



Just as the women of Mathurā ecstatically described the fortune of the gopīs of Vṛndāvana and the transcendental qualities of Kṛṣṇa, Śrī Caitanya Mahāprabhu described the different mellows of Kṛṣṇa and became overwhelmed with ecstatic love. Grasping the hand of Sanātana Gosvāmī, He recited the following verse.





TEXT 112





gopyas tapaḥ kim acaran yad amuṣya rūpaṁ



lāvaṇya-sāram asamordhvam ananya-siddham



dṛgbhiḥ pibanty anusavābhinavaṁ durāpam



ekānta-dhāma yaśasaḥ śriya aiśvarasya



SYNONYMS



*gopyaḥ*-the gopīs; *tapaḥ*-austerities; *kim*-what; *acaran*-performed; *yat*-from which; *amuṣya*-of such a one (Lord Kṛṣṇa); *rūpam*-the form; *lāvaṇya-sāram*-the essence of loveliness; *asama-ūrdhvam*-not paralleled or surpassed; *ananya-siddham*-not perfected by any other ornament (self-perfect); *dṛgbhiḥ*-by the eyes; *pibanti*-they drink; *anusava*-abhinavam-constantly new; *durāpam*-difficult to obtain; *ekānta-dhāma*-the only abode; *yaśasaḥ*-of fame; *śriyaḥ*-of beauty; *aiśvarasya*-of opulence.



TRANSLATION



" 'What austerities must the gopīs have performed? With their eyes they always drink the nectar of the face of Lord Kṛṣṇa, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and unique.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.44.14) was spoken by the women of Mathurā when they saw Kṛṣṇa in the wrestling arena.





TEXT 113





tāruṇyāmṛta--pārāvāra, taraṅga--lāvaṇya-sāra,



tāte se āvarta bhāvodgama



vaṁśī-dhvani--cakravāta, nārīra mana--tṛṇa-pāta,



tāhā ḍubāya nā haya udgama



SYNONYMS



*tāruṇya*-amṛta-eternal youth; *pārāvāra*-like a great ocean; *taraṅga*-waves; *lāvaṇya-sāra*-the essence of bodily beauty; *tāte*-in that ocean; *se*-that; *āvarta*-like a whirlpool; *bhāva*-udgama-awakening of different ecstatic emotions; *vaṁśī-dhvani*-the vibration of the flute; *cakravāta*-a whirlwind; *nārīra*-of the women; *mana*-the minds; *tṛṇa*-pāta-leaves of grass; *tāhā*-that; *ḍubāya*-plunge down; *nā haya udgama*-never to come up again.



TRANSLATION



"The bodily beauty of Śrī Kṛṣṇa is like a wave in the ocean of eternal youth. In that great ocean is the whirlpool of the awakening of ecstatic love. The vibration of Kṛṣṇa's flute is like a whirlwind, and the flickering minds of the gopīs are like straws and dry leaves. After they fall down in the whirlwind, they never rise again but remain eternally at the lotus feet of Kṛṣṇa.





TEXT 114





sakhī he, kon tapa kaila gopī-gaṇa



kṛṣṇa-rūpa-sumādhurī, pibi' pibi' netra bhari',



ślāghya kare janma-tanu-mana



SYNONYMS



*sakhī he*-My dear friend; *kon*-what; *tapa*-austerity; *kaila*-have executed; *gopī-gaṇa*-all the gopīs; *kṛṣṇa-rūpa*-of the beauty of Lord Kṛṣṇa; *su-mādhurī*-the essence of all sweetness; *pibi' pibi'*-drinking and drinking; *netra bhari'*-filling the eyes; *ślāghya kare*-they glorify; *janma*-tanu-mana-their births, bodies and minds.



TRANSLATION



"O my dear friend, what severe austerities have the gopīs performed to drink His transcendental beauty and sweetness through their eyes in complete fulfillment? Thus they glorify their births, bodies and minds.





TEXT 115





ye mādhurīra ūrdhva āna, nāhi yāra samāna,



paravyome svarūpera gaṇe



yeṅho saba-avatārī, paravyoma-adhikārī,



e mādhurya nāhi nārāyaṇe



SYNONYMS



*ye mādhurīra*-that sweetness; *ūrdhva*-higher; *āna*-another; *nāhi*-there is not; *yāra samāna*-equal to which; *para-vyome*-the spiritual sky; *sva*-rūpera gaṇe-among the expansions of Kṛṣṇa's personality; *yeṅho*-who; *saba-avatāri*-the source of all the incarnations; *para-vyoma-adhikārī*-the predominating Deity of the Vaikuṇṭha planets; *e mādhurya*-this ecstatic sweetness; *nāhi*-is not; *nārāyaṇe*-even in Lord Nārāyaṇa.



TRANSLATION



"The sweetness of Kṛṣṇa's beauty enjoyed by the gopīs is unparalleled. Nothing is equal to or greater than such ecstatic sweetness. Even the predominating Deities of the Vaikuṇṭha planets, the Nārāyaṇas, do not possess such sweetness. Indeed, none of the incarnations of Kṛṣṇa up to Nārāyaṇa possess such transcendental beauty.





TEXT 116





tāte sākṣī sei ramā, nārāyaṇera priyatamā,



pativratā-gaṇera upāsyā



tiṅho ye mādhurya-lobhe, chāḍi' saba kāma-bhoge,



vrata kari' karilā tapasyā



SYNONYMS



*tāte*-in this regard; *sākṣī*-the evidence; *sei ramā*-that goddess of fortune; *nārāyaṇera priya-tamā*-the most dear consort of Nārāyaṇa; *pati-vratā-gaṇera*-of all chaste women; *upāsyā*-worshipable; *tiṅho*-she; *ye*-that; *mādhurya-lobhe*-being attracted by the same sweetness; *chāḍi'*-giving up; *saba*-all; *kāma-bhoge*-to enjoy with Kṛṣṇa; *vrata kari'*-taking a vow; *karilā tapasyā*-executed austerities.



TRANSLATION



"Even the dearest consort of Nārāyaṇa, the goddess of fortune, who is worshiped by all chaste women, is captivated by the unparalleled sweetness of Kṛṣṇa. She even gave up everything in her desire to enjoy Kṛṣṇa, and taking a great vow, she underwent severe austerities.





TEXT 117





sei ta' mādhurya-sāra, anya-siddhi nāhi tāra,



tiṅho--mādhuryādi-guṇa-khani



āra saba prakāśe, tāṅra datta guṇa bhāse,



yāhāṅ yata prakāśe kārya jāni



SYNONYMS



*sei ta' mādhurya-sāra*-that is the quintessence of sweetness; *anya*-siddhi-perfection due to anything else; *nāhi*-there is not; *tāra*-of that; *tiṅho*-Lord Kṛṣṇa; *mādhurya-ādi-guṇa-khani*-the mine of transcendental mellows, headed by sweetness; *āra saba*-all other; *prakāśe*-in manifestations; *tāṅra*-His; *datta*-given; *guṇa*-transcendental qualities; *bhāse*-are exhibited; *yāhaṅ*-where; *yata*-as much as; *prakāśe*-in that manifestation; *kārya*-to be done; *jāni*-I understand.



TRANSLATION



"The quintessence of Kṛṣṇa's sweet bodily luster is so perfect that there is no perfection above it. He is the immutable mine of all transcendental qualities. In His other manifestations and personal expansions, there is only a partial exhibition of such qualities. We understand all His personal expansions in this way.





TEXT 118





gopī-bhāva-darapaṇa, nava nava kṣaṇe kṣaṇa,



tāra āge kṛṣṇera mādhurya



doṅhe kare huḍāhuḍi, bāḍe, mukha nāhi muḍi,



nava nava doṅhāra prācurya



SYNONYMS



*gopī-bhāva-darapaṇa*-the gopīs' ecstasy is like a mirror; *nava nava kṣaṇe kṣaṇa*-newer and newer at every moment; *tāra āge*-in front of that; *kṛṣṇera mādhurya*-the sweetness of Kṛṣṇa's beauty; *doṅhe*-both; *kare*-do; *huḍāhuḍi*-struggling together; *bāḍe*-increases; *mukha nāhi muḍi*-never turning away the faces; *nava nava*-newer and newer; *doṅhāra*-of both of them; *prācurya*-abundance.



TRANSLATION



"Both the gopīs and Kṛṣṇa are complete. The gopīs' ecstatic love is like a mirror that becomes newer and newer at every moment and reflects Kṛṣṇa's bodily luster and sweetness. Thus competition increases. Since neither give up, their pastimes become newer and newer, and both sides constantly increase.





TEXT 119





karma, tapa, yoga, jñāna, vidhi-bhakti, japa, dhyāna,



ihā haite mādhurya durlabha



kevala ye rāga-mārge, bhaje kṛṣṇe anurāge,



tāre kṛṣṇa-mādhurya sulabha



SYNONYMS



*karma*-fruitive activities; *tapa*-austerities; *yoga*-the practice of mystic yoga; *jñāna*-speculative cultivation of knowledge; *vidhi*-bhakti-regulative principles in devotional service; *japa*-chanting; *dhyāna*-meditation; *ihā haite*-from these things; *mādhurya*-the sweetness of Kṛṣṇa; *durlabha*-very difficult to perceive; *kevala*-only; *ye*-one; *rāga-mārge*-by the path of spontaneous ecstatic love; *bhaje*-worships; *kṛṣṇe*-Lord Kṛṣṇa; *anurāge*-with transcendental feeling; *tāre*-unto him; *kṛṣṇa-mādhurya*-the sweetness of Kṛṣṇa's; *sulabha*-very easily appreciated.



TRANSLATION



"The transcendental mellows generated from the dealings between the gopīs and Kṛṣṇa cannot be tasted by fruitive activity, yogic austerities, speculative knowledge, regulative devotional service, mantra-yoga or meditation. This sweetness can be tasted only through the spontaneous love of liberated persons who chant the holy names with great ecstatic love.





TEXT 120





sei-rūpa vrajāśraya, aiśvarya-mādhuryamaya,



divya-guṇa-gaṇa-ratnālaya



ānera vaibhava-sattā, kṛṣṇa-datta bhagavattā,



kṛṣṇa--sarva-aṁśī, sarvāśraya



SYNONYMS



*sei-rūpa*-that supernatural beauty; *vraja-āśraya*-whose abode is in Vṛndāvana; *aiśvarya*-mādhurya-maya-full of opulence and the sweetness of love; *divya-guṇa-gaṇa*-of transcendental qualities; *ratna-ālaya*-the source of all the gems; *ānera*-of others; *vaibhava-sattā*-the presence of opulences; *kṛṣṇa-datta*-all bestowed by Kṛṣṇa; *bhagavattā*-qualities of the Supreme Personality of Godhead; *kṛṣṇa*-Lord Kṛṣṇa; *sarva-aṁśī*-the original source of all of them; *sarva-āśraya*-the shelter of all of them.



TRANSLATION



"Such ecstatic transactions between Kṛṣṇa and the gopīs are only possible in Vṛndāvana, which is full of the opulences of transcendental love. The form of Kṛṣṇa is the original source of all transcendental qualities. It is like a mine of gems. The opulences belonging to all the personal expansions of Kṛṣṇa are to be understood to be bestowed by Kṛṣṇa; therefore Kṛṣṇa is the original source and shelter of everyone.





TEXT 121





śrī, lajjā, dayā, kīrti, dhairya, vaiśāradī mati,



ei saba kṛṣṇe pratiṣṭhita



suśīla, mṛdu, vadānya, kṛṣṇa-sama nāhi anya,



kṛṣṇa kare jagatera hita



SYNONYMS



*śrī*-beauty; *lajjā*-humility; *dayā*-mercy; *kīrti*-merit; *dhairya*-patience; *vaiśāradī*-very expert; *mati*-intelligence; *ei saba*-all these; *kṛṣṇe*-in Lord Kṛṣṇa; *pratiṣṭhita*-situated; *su-śīla*-well behaved; *mṛdu*-mild; *vadānya*-magnanimous; *kṛṣṇa*-sama-like Kṛṣṇa; *nāhi*-there is no one; *anya*-else; *kṛṣṇa*-Lord Kṛṣṇa; *kare*-does; *jagatera*-of the world; *hita*-welfare.



TRANSLATION



"Beauty, humility, mercy, merit, patience and expert intelligence are all manifest in Kṛṣṇa. But besides these, Kṛṣṇa has other qualities like good behavior, mildness and magnanimity. He also performs welfare activities for the whole world. All these qualities are not visible in expansions like Nārāyaṇa.



PURPORT



Śrīla Bhaktivinoda Ṭhākura mentions that the qualities of beauty, humility, mercy, merit, patience and expert intelligence are brilliant qualities, and when they are exhibited in the person of Nārāyaṇa, one should know that they are bestowed upon Nārāyaṇa by Kṛṣṇa. Good behavior, mildness and magnanimity are found only in Kṛṣṇa. Only Kṛṣṇa performs welfare activities for the whole world.





TEXT 122





kṛṣṇa dekhi' nānā jana, kaila nimiṣe nindana,



vraje vidhi ninde gopī-gaṇa



sei saba śloka paḍi', mahāprabhu artha kari',



sukhe mādhurya kare āsvādana



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *dekhi'*-seeing; *nānā jana*-various persons; *kaila*-did; *nimiṣe*-due to the blinking of the eyes; *nindana*-blaming; *vraje*-in Vṛndāvana; *vidhi*-Lord Brahmā; *ninde*-blame; *gopī-gaṇa*-all the gopīs; *sei saba*-all those; *śloka*-verses; *paḍi'*-reciting; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *artha kari'*-explaining the meaning; *sukhe*-in happiness; *mādhurya*-transcendental sweetness; *kare*-does; *āsvādana*-tasting.



TRANSLATION



"After seeing Kṛṣṇa, various people criticize the blinking of their eyes. In Vṛndāvana, especially, all the gopīs criticize Lord Brahmā because of this defect in the eyes." Then Śrī Caitanya Mahāprabhu recited some verses from *Śrīmad-Bhāgavatam* and explained them vividly, thus enjoying the taste of transcendental sweetness with great happiness.





TEXT 123





yasyānanaṁ makara-kuṇḍala-cāru-karṇa-



bhrājat-kapola-subhagaṁ savilāsa-hāsam



nityotsavaṁ na tatṛpur dṛśibhiḥ pibantyo



nāryo narāś ca muditāḥ kupitā nimeś ca



SYNONYMS



*yasya*-of Kṛṣṇa; *ānanam*-face; *makara-kuṇḍala*-by earrings resembling sharks; *cāru*-beautified; *karṇa*-the ears; *bhrājat*-shining; *kapola*-cheeks; *subhagam*-delicate; *sa*-vilāsa-hāsam-smiling with an enjoying spirit; *nitya-utsavam*-in which there are eternal festivities of joy; *na*-not; *tatṛpuḥ*-satisfied; *dṛśibhiḥ*-by the eyes; *pibantyaḥ*-drinking; *nāryaḥ*-all the women; *narāḥ*-the men; *ca*-and; *muditāḥ*-very pleased; *kupitāḥ*-very angry; *nimeḥ*-at the creator of the blinking of the eyes; *ca*-also.



TRANSLATION



" 'All men and women were accustomed to enjoying the beauty of the shining face of Lord Kṛṣṇa, as well as His sharklike earrings swinging on His ears. His beautiful features, His cheeks and His playful smiles all combined to form a constant festival for the eyes, and the blinking of the eyes became obstacles that impeded one from seeing that beauty. For this reason, men and women became very angry at the creator [Lord Brahmā].'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (9.24.65).





TEXT 124





aṭati yad bhavān ahni kānanaṁ



truṭir yugāyate tvām apaśyatām



kuṭila-kuntalaṁ śrī-mukhaṁ ca te



jaḍa udīkṣatāṁ pakṣma-kṛd dṛśām



SYNONYMS



*aṭati*-goes; *yat*-when; *bhavān*-Your Lordship; *ahni*-in the day; *kānanam*-to the forest; *truṭiḥ*-half a second; *yugāyate*-appears like a yuga; *tvām*-You; *apaśyatām*-of those not seeing; *kuṭila*-kuntalam-adorned with curled hair; *śrī*-mukham-beautiful face; *ca*-and; *te*-Your; *jaḍaḥ*-stupid; *udīkṣatām*-looking at; *pakṣma-kṛt*-the maker of eyelashes; *dṛśām*-of the eyes.



TRANSLATION



" 'O Kṛṣṇa, when You go to the forest during the day and we do not see Your sweet face, which is surrounded by beautiful, curling hair, half a second becomes as long as an entire age for us. And we consider the creator, who has put eyelids on the eyes we use for seeing You, to be simply a fool.'



PURPORT



This verse is spoken by the gopīs in *Śrīmad-Bhāgavatam* (10.31.15).





TEXT 125





kāma-gāyatrī-mantra-rūpa, haya kṛṣṇera svarūpa,



sārdha-cabbiśa akṣara tāra haya



se akṣara 'candra' haya, kṛṣṇe kari' udaya,



trijagat kailā kāmamaya



SYNONYMS



*kāma-gāyatrī-mantra-rūpa*-the hymn known as kāma-gāyatrī; *haya*-is; *kṛṣṇera svarūpa*-identical with Kṛṣṇa; *sārdha*-cabbiśa-twenty-four and a half; *akṣara*-syllables; *tāra*-of that; *haya*-are; *se akṣara*-these syllables; *candra haya*-are like the moon; *kṛṣṇe*-Lord Kṛṣṇa; *kari' udaya*-awakening; *tri-jagat*-the three worlds; *kailā*-made; *kāma*-maya-full of desire.



TRANSLATION



"*Kṛṣṇa, the Supreme Personality of Godhead*, is identical with the Vedic hymn known as the kāma-gāyatrī, which is composed of twenty-four and a half syllables. Those syllables are compared to moons that arise in Kṛṣṇa. Thus all three worlds are filled with desire.





TEXT 126





sakhī he, kṛṣṇa-mukha--dvija-rāja-rāja



kṛṣṇa-vapu-siṁhāsane, vasi' rājya-śāsane,



kare saṅge candrera samāja



SYNONYMS



*sakhī he*-O dear friend; *kṛṣṇa-mukha*-the face of Lord Kṛṣṇa; *dvija-rāja-rāja*-the king of moons; *kṛṣṇa-vapu*-of the transcendental body of Kṛṣṇa; *siṁhāsane*-on the throne; *vasi'*-sitting; *rājya-śāsane*-ruling of the kingdom; *kare*-does; *saṅge*-in the company of; *candrera samāja*-the society of moons.



TRANSLATION



"The face of Kṛṣṇa is the king of all moons, and the body of Kṛṣṇa is the throne. Thus the king governs a society of moons.



PURPORT



The entire face is called the king of moons. The mouth is another moon, the left cheek is a moon, and the right cheek is a moon. The spots of sandalwood pulp on Kṛṣṇa's face are also considered different moons, and His fingernails and toenails are also different moons. His forehead is considered a half moon, His face is considered the king of moons, and His body is considered the throne. All the other candras (moons) are considered to be subordinate moons.





TEXT 127





dui gaṇḍa sucikkaṇa, jini' maṇi-sudarpaṇa,



sei dui pūrṇa-candra jāni



lalāṭe aṣṭamī-indu, tāhāte candana-bindu,



sei eka pūrṇa-candra māni



SYNONYMS



*dui*-two; *gaṇḍa*-cheeks; *su-cikkaṇa*-very shiny; *jini'*-conquering; *maṇi*-su-darpaṇa-glowing gems; *sei dui*-those two; *pūrṇa*-candra-full moons; *jāni*-I consider; *lalāṭe*-on the forehead; *aṣṭamī*-indu-eighth-day moon (half moon); *tāhāte*-on that; *candana-bindu*-the drop of sandalwood pulp; *sei*-that; *eka*-one; *pūrṇa*-candra-full moon; *māni*-I consider.



TRANSLATION



"Kṛṣṇa has two cheeks that shine like glowing gems. Both are considered full moons. His forehead is considered a half moon, and His spots of sandalwood are considered full moons.





TEXT 128





kara-nakha-cāndera hāṭa, vaṁśī-upara kare nāṭa,



tāra gīta muralīra tāna



pada-nakha-candra-gaṇa, tale kare nartana,



nūpurera dhvani yāra gāna



SYNONYMS



*kara-nakha*-of the nails on the hands; *cāndera*-of the full moons; *hāṭa*-the bazaar; *vaṁśī*-the flute; *upara*-on; *kare*-do; *nāṭa*-dancing; *tāra*-of them; *gīta*-the song; *muralīra tāna*-the melody of the flute; *pada-nakha*-of the nails on the toes; *candra-gaṇa*-the different full moons; *tale*-on the ground; *kare*-do; *nartana*-dancing; *nūpurera*-of the ankle bells; *dhvani*-the sound; *yāra*-whose; *gāna*-musical song.



TRANSLATION



"His fingernails are many full moons, and they dance on the flute on His hands. Their song is the melody of that flute. His toenails are also many full moons, and they dance on the ground. Their song is the jingling of His ankle bells.





TEXT 129





nāce makara-kuṇḍala, netra--līlā-kamala,



vilāsī rājā satata nācāya



bhrū--dhanu, netra--bāṇa, dhanur-guṇa--dui kāṇa,



nārī-mana-lakṣya vindhe tāya



SYNONYMS



*nāce*-dance; *makara-kuṇḍala*-the earrings shaped like sharks; *netra*-the eyes; *līlā*-for play; *kamala*-like lotus flowers; *vilāsī*-the enjoyer; *rājā*-the king; *satata nācāya*-always causes to dance; *bhrū*-two eyebrows; *dhanu*-just like bows; *netra*-the eyes; *bāṇa*-just like arrows; *dhanuḥ-guṇa*-the string of the bow; *dui kāṇa*-the two ears; *nārī-mana*-the minds of the gopīs; *lakṣya*-the target; *vindhe*-pierces; *tāya*-there.



TRANSLATION



"Kṛṣṇa's face is the enjoyer king. That full-moon face makes His shark-shaped earrings and lotus eyes dance. His eyebrows are like bows, and His eyes are like arrows. His ears are fixed on the string of that bow, and when His eyes spread to His ears, He pierces the hearts of the gopīs.





TEXT 130





ei cāndera baḍa nāṭa, pasāri' cāndera hāṭa,



vinimūle vilāya nijāmṛta



kāhoṅ smita-jyotsnāmṛte, kāṅhāre adharāmṛte,



saba loka kare āpyāyita



SYNONYMS



*ei cāndera*-of this moon of the face; *baḍa*-big; *nāṭa*-dancing; *pasāri'*-expanding; *cāndera hāṭa*-the marketplace of full moons; *vinimūle*-without a price; *vilāya*-distributes; *nija*-amṛta-its personal nectar; *kāhoṅ*-to some; *smita-jyotsnā-amṛte*-by the nectar of the sweetly smiling moonrays; *kāṅhāre*-to someone; *adhara-amṛte*-by the nectar of the lips; *saba loka*-all people; *kare āpyāyita*-pleases.



TRANSLATION



"The dancing features of His face surpass all other full moons and expand the marketplace of full moons. Although priceless, the nectar of Kṛṣṇa's face is distributed to everyone. Some purchase the moonrays of His sweet smiles, and others purchase the nectar of His lips. Thus He pleases everyone.





TEXT 131





vipulāyatāruṇa, madana-mada-ghūrṇana,



mantrī yāra e dui nayana



lāvaṇya-keli-sadana, jana-netra-rasāyana,



sukhamaya govinda-vadana



SYNONYMS



*vipula-āyata*-broad and spread; *aruṇa*-reddish; *madana-mada*-the pride of Cupid; *ghūrṇana*-bewildering; *mantrī*-ministers; *yāra*-whose; *e*-these; *dui*-two; *nayana*-eyes; *lāvaṇya-keli*-of pastimes of beauty; *sadana*-home; *jana-netra-rasa-āyana*-very pleasing to the eyes of everyone; *sukha*-maya-full of happiness; *govinda-vadana*-the face of Lord Kṛṣṇa.



TRANSLATION



"Kṛṣṇa has two reddish, widely spread eyes. These are ministers of the king, and they subdue the pride of Cupid, who also has beautiful eyes. That face of Govinda, which is full of happiness, is the home of the pastimes of beauty, and it is very pleasing to everyone's eyes.





TEXT 132





yāṅra puṇya-puñja-phale, se-mukha-darśana mile,



dui āṅkhi ki karibe pāne?



dviguṇa bāḍe tṛṣṇā-lobha, pite nāre--manaḥ-kṣobha,



duḥkhe kare vidhira nindane



SYNONYMS



*yāṅra*-whose; *puṇya-puñja-phale*-by the result of many pious activities; *se-mukha*-of that face; *darśana*-seeing; *mile*-if one gets to do; *dui āṅkhi*-two eyes; *ki*-how; *karibe*-will do; *pāne*-drinking; *dvi*-guṇa-twice; *bāḍe*-increases; *tṛṣṇā*-lobha-greed and thirst; *pite*-to drink; *nāre*-not able; *manaḥ*-kṣobha-agitation of the mind; *duḥkhe*-in great distress; *kare*-does; *vidhira*-of the creator; *nindane*-criticizing.



TRANSLATION



"If by devotional service one gets the results of pious activities and sees Lord Kṛṣṇa's face, he can relish the Lord with his eyes. His greed and thirst then increase twofold by seeing the nectarean face of Kṛṣṇa. Due to one's inability to sufficiently drink that nectar, one becomes very unhappy and criticizes the creator for not having given more than two eyes.





TEXT 133





nā dileka lakṣa-koṭi, sabe dilā āṅkhi duṭi,



tāte dilā nimiṣa-ācchādana



vidhi--jaḍa tapodhana, rasa-śūnya tāra mana,



nāhi jāne yogya sṛjana



SYNONYMS



*nā dileka*-did not award; *lakṣa*-koṭi-thousands and millions; *sabe*-only; *dilā*-gave; *āṅkhi duṭi*-two eyes; *tāte*-in them; *dilā*-gave; *nimiṣa-ācchādana*-covering of the eyelids; *vidhi*-creator; *jaḍa*-dull; *tapaḥ*-dhana-assets of austerities; *rasa-śūnya*-without juice; *tāra*-his; *mana*-mind; *nāhi jāne*-does not know; *yogya*-suitable; *sṛjana*-creating.



TRANSLATION



"When the onlooker of Kṛṣṇa's face becomes dissatisfied in this way, he thinks, 'Why didn't the creator give me thousands and millions of eyes? Why has he given me only two? Even these two eyes are disturbed by blinking, which keeps me from continuously seeing Kṛṣṇa's face.' Thus one accuses the creator of being dry and tasteless due to engaging in severe austerities. 'The creator is only a dry manufacturer. He does not know how to create and set things in their proper places.





TEXT 134





ye dekhibe kṛṣṇānana, tāra kare dvi-nayana,



vidhi hañā hena avicāra



mora yadi bola dhare, koṭi āṅkhi tāra kare,



tabe jāni yogya sṛṣṭi tāra



SYNONYMS



*ye*-anyone who; *dekhibe*-will see; *kṛṣṇa-ānana*-the face of Kṛṣṇa; *tāra*-of him; *kare*-make; *dvi*-nayana-two eyes; *vidhi*-an authority in creation; *hañā*-being; *hena*-such; *avicāra*-lack of consideration; *mora*-my; *yadi*-if; *bola*-instruction; *dhare*-accepts; *koṭi āṅkhi*-millions of eyes; *tāra*-of him; *kare*-would create; *tabe jāni*-then I would understand; *yogya*-suitable; *sṛṣṭi*-creation; *tāra*-his.



TRANSLATION



" 'The creator says, "Let those who will see Kṛṣṇa's beautiful face have two eyes." Just see the lack of consideration exhibited by this person posing as a creator. If the creator took my advice, he would give millions of eyes to the person who intends to see Śrī Kṛṣṇa's face. If the creator will accept this advice, then I would say that he is competent in his work.'





TEXT 135





kṛṣṇāṅga-mādhurya--sindhu, sumadhura mukha--indu,



ati-madhu smita--sukiraṇe



e-tine lāgila mana, lobhe kare āsvādana,



śloka paḍe svahasta-cālane



SYNONYMS



*kṛṣṇa-aṅga*-of the transcendental body of Kṛṣṇa; *mādhurya*-of sweetness; *sindhu*-the ocean; *su-madhura*-very sweet; *mukha*-face; *indu*-like the full moon; *ati*-madhu-extraordinarily sweet; *smita*-smiling; *su*-kiraṇe-beam of moonlight; *e*-tine-these three; *lāgila mana*-attracted the mind; *lobhe*-with more and more greed; *kare āsvādana*-relished; *śloka paḍe*-recites a verse; *sva*-hasta-cālane-moving His own hand.



TRANSLATION



"The transcendental form of Lord Śrī Kṛṣṇa is compared to an ocean. A particularly extraordinary vision is the moon above that ocean, and another vision is His smile, which is sweeter than sweet and is like shining beams of moonlight." While speaking of these things with Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu began to remember one thing after another. Moving His hands in ecstasy, He recited a verse.





TEXT 136





madhuraṁ madhuraṁ vapur asya vibhor



madhuraṁ madhuraṁ vadanaṁ madhuram



madhu-gandhi mṛdu-smitam etad aho



madhuraṁ madhuraṁ madhuraṁ madhuram



SYNONYMS



*madhuram*-sweet; *madhuram*-sweet; *vapuḥ*-the transcendental form; *asya*-His; *vibhoḥ*-of the Lord; *madhuram*-sweet; *madhuram*-sweet; *vadanam*-face; *madhuram*-more sweet; *madhu-gandhi*-the fragrance of honey; *mṛdu*-smitam-soft smiling; *etat*-this; *aho*-O; *madhuram*-sweet; *madhuram*-sweet; *madhuram*-sweet; *madhuram*-still more sweet.



TRANSLATION



" 'O my Lord, the transcendental body of Kṛṣṇa is very sweet, and His face is even sweeter than His body. The soft smile on His face, which is like the fragrance of honey, is sweeter still.'



PURPORT



This is a verse quoted from Kṛṣṇa-karṇāmṛta by Bilvamaṅgala Ṭhākura.





TEXT 137





sanātana, kṛṣṇa-mādhurya--amṛtera sindhu



mora mana--sannipāti, saba pite kare mati,



durdaiva-vaidya nā deya eka bindu



SYNONYMS



*sanātana*-O My dear Sanātana; *kṛṣṇa-mādhurya*-the sweetness of Lord Kṛṣṇa; *amṛtera sindhu*-an ocean of ambrosia; *mora mana*-my mind; *sannipāti*-a disease of convulsions; *saba*-all; *pite*-to drink; *kare*-does; *mati*-desire; *durdaiva-vaidya*-a physician who suppresses; *nā*-not; *deya*-gives; *eka*-one; *bindu*-drop.



TRANSLATION



"My dear Sanātana, the sweetness of Kṛṣṇa's personality is just like an ocean of ambrosia. Although My mind is now afflicted by convulsive diseases and I wish to drink that entire ocean, the repressive physician does not allow Me to drink even one drop.



PURPORT



When there is a combination of kapha, pitta and vāyu, the three bodily elements, there occurs sannipāti, or a convulsive disease. "This disease is caused by the personal features of Lord Kṛṣṇa. The three elements are the beauty of Kṛṣṇa's body, the beauty of His face, and the beauty of His smile. Stricken by these three beauties, My mind goes into convulsions. It wishes to drink the ocean of Kṛṣṇa's beauty, but because I am undergoing convulsions, My physician, who is Śrī Kṛṣṇa Himself, does not even allow Me to take a drop of water from that ocean." Śrī Caitanya Mahāprabhu was ecstatic in this way because He was presenting Himself in the mood of the gopīs. The gopīs wanted to drink the ocean of sweetness arising from the bodily features of Kṛṣṇa, but Kṛṣṇa did not allow them to come near. Consequently their desire to meet Kṛṣṇa increased, and being unable to drink the ambrosia of Kṛṣṇa's bodily features, they became very unhappy.





TEXT 138





kṛṣṇāṅga--lāvaṇya-pūra, madhura haite sumadhura,



tāte yei mukha sudhākara



madhura haite sumadhura, tāhā ha-ite sumadhura,



tāra yei smita jyotsnā-bhara



SYNONYMS



*kṛṣṇa-aṅga*-the bodily features of Kṛṣṇa; *lāvaṇya-pūra*-the city of attractive beauty; *madhura*-sweetness; *haite*-than; *su*-madhura-still more sweet; *tāte*-in that body; *yei*-that; *mukha*-face; *sudhākara*-like the moon; *madhura haite su*-madhura-sweeter than sweetness; *tāhā ha*-ite-than that; *su*-madhura-still more sweet; *tāra*-of which; *yei*-that; *smita*-smiling; *jyotsnā*-bhara-like the moonshine.



TRANSLATION



"Kṛṣṇa's body is a city of attractive features, and it is sweeter than sweet. His face, which is like the moon, is sweeter still, and the gentle smile on that moonlike face is like rays of moonshine.



PURPORT



The smile on Kṛṣṇa's face is just like the smiling of the moon, which generates greater and greater happiness for the gopīs.





TEXT 139





madhura haite sumadhura, tāhā haite sumadhura,



tāhā haite ati sumadhura



āpanāra eka kaṇe, vyāpe saba tribhuvane,



daśa-dik vyāpe yāra pūra



SYNONYMS



*madhura haite su*-madhura-sweeter than sweet; *tāhā haite*-than that; *su*-madhura-still sweeter; *tāhā haite*-than that; *ati su*-madhura-still much more sweet; *āpanāra*-of Himself; *eka kaṇe*-by one particle; *vyāpe*-spreads; *saba*-all; *tri*-bhuvane-throughout the three worlds; *daśa*-dik-ten directions; *vyāpe*-spreads; *yāra*-whose; *pūra*-the city of Kṛṣṇa's beauty.



TRANSLATION



"The beauty of Kṛṣṇa's smile is the sweetest feature of all. His smile is like a full moon that spreads its rays throughout the three worlds-Goloka Vṛndāvana, the spiritual sky of the Vaikuṇṭhas, and Devī-dhāma, the material world. Thus Kṛṣṇa's shining beauty spreads in all ten directions.





TEXT 140





smita-kiraṇa-sukarpūre, paiśe adhara-madhure,



sei madhu mātāya tribhuvane



vaṁśī-chidra ākāśe, tāra guṇa śabde paiśe,



dhvani-rūpe pāñā pariṇāme



SYNONYMS



*smita-kiraṇa*-the shining of Kṛṣṇa's smile; *su*-karpūre-compared to camphor; *paiśe*-enters; *adhara*-madhure-within the sweetness of the lips; *sei madhu*-that ambrosia; *mātāya*-maddens; *tri-bhuvane*-the three worlds; *vaṁśī-chidra*-of the holes in the flute; *ākāśe*-in the space; *tāra guṇa*-the quality of that sweetness; *śabde*-in sound vibration; *paiśe*-enters; *dhvani-rūpe*-the form of sound vibration; *pāñā*-obtaining; *pariṇāme*-by transformation.



TRANSLATION



"His slight smiling and fragrant illumination are compared to camphor, which enters the sweetness of the lips. That sweetness is transformed and enters into space as vibrations from the holes of His flute.





TEXT 141





se dhvani caudike dhāya, aṇḍa bhedi' vaikuṇṭhe yāya,



bale paiśe jagatera kāṇe



sabā mātoyāla kari', balātkāre āne dhari',



viśeṣataḥ yuvatīra gaṇe



SYNONYMS



*se dhvani*-that vibration; *cau-dike*-in the four directions; *dhāya*-runs; *aṇḍa bhedi'*-piercing the coverings of the universe; *vaikuṇṭhe yāya*-goes to the spiritual sky; *bale*-by force; *paiśe*-enters; *jagatera*-of the three worlds; *kāṇe*-in the ears; *sabā*-everyone; *mātoyāla kari'*-making drunk; *balātkāre*-by force; *āne*-brings; *dhari'*-catching; *viśeṣataḥ*-specifically; *yuvatīra gaṇe*-all the young damsels of Vrajabhūmi.



TRANSLATION



"The sound of Kṛṣṇa's flute spreads in four directions. Even though Kṛṣṇa vibrates His flute within this universe, its sound pierces the universal covering and goes to the spiritual sky. Thus the vibration enters the ears of all inhabitants. It especially enters Goloka Vṛndāvana-dhāma and attracts the minds of the young damsels of Vrajabhūmi, bringing them forcibly to where Kṛṣṇa is present.





TEXT 142





dhvani--baḍa uddhata, pativratāra bhāṅge vrata,



pati-kola haite ṭāni' āne



vaikuṇṭhera lakṣmī-gaṇe, yei kare ākarṣaṇe,



tāra āge kebā gopī-gaṇe



SYNONYMS



*dhvani*-vibration; *baḍa*-very much; *uddhata*-aggressive; *pati-vratāra*-of chaste wives; *bhāṅge*-breaks; *vrata*-the vow; *pati*-of the husband; *kola*-the lap; *haite*-from; *ṭāni'*-taking; *āne*-brings; *vaikuṇṭhera*-of the Vaikuṇṭha planets; *lakṣmī-gaṇe*-all the goddesses of fortune; *yei*-that which; *kare ākarṣaṇe*-attracts; *tāra*-of that; *āge*-in front; *kebā*-what to speak of; *gopī-gaṇe*-the gopīs of Vṛndāvana.



TRANSLATION



"The vibration of Kṛṣṇa's flute is very aggressive, and it breaks the vows of all chaste women. Indeed, its vibration takes them forcibly from the laps of their husbands. The vibration of His flute attracts even the goddesses of fortune in the Vaikuṇṭha planets, to say nothing of the poor damsels of Vṛndāvana.





TEXT 143





nīvi khasāya pati-āge, gṛha-dharma karāya tyāge,



bale dhari' āne kṛṣṇa-sthāne



loka-dharma, lajjā, bhaya, saba jñāna lupta haya,



aiche nācāya saba nārī-gaṇe



SYNONYMS



*nīvi*-the knots of the underwear; *khasāya*-loosens; *pati-āge*-even in front of the husbands; *gṛha*-dharma-household duties; *karāya tyāge*-causes to give up; *bale*-by force; *dhari'*-catching; *āne*-brings; *kṛṣṇa*-sthāne-before Lord Kṛṣṇa; *loka*-dharma-social etiquette; *lajjā*-shame; *bhaya*-fear; *saba*-all; *jñāna*-such knowledge; *lupta haya*-becomes hidden; *aiche*-in that way; *nācāya*-causes to dance; *saba*-all; *nārī-gaṇe*-the women.



TRANSLATION



"The vibration of His flute slackens the knots of their underwear even in front of their husbands. Thus the gopīs are forced to abandon their household duties and come before Lord Kṛṣṇa. In this way all social etiquette, shame and fear are vanquished. The vibration of His flute causes all women to dance.





TEXT 144





kāṇera bhitara vāsā kare, āpane tāṅhā sadā sphure,



anya śabda nā deya praveśite



āna kathā nā śune kāṇa, āna balite bolaya āna,



ei kṛṣṇera vaṁśīra carite



SYNONYMS



*kāṇera*-the hole of the ear; *bhitara*-within; *vāsā kare*-makes a residence; *āpane*-personally; *tāṅhā*-there; *sadā*-always; *sphure*-is prominent; *anya*-other; *śabda*-sounds; *nā*-not; *deya*-allows; *praveśite*-to enter; *āna kathā*-other talks; *nā*-not; *śune*-hears; *kāṇa*-the ear; *āna*-something else; *balite*-to speak; *bolaya*-speaks; *āna*-another thing; *ei kṛṣṇera*-of Lord Kṛṣṇa; *vaṁśīra*-of the flute; *carite*-characteristics.



TRANSLATION



"The vibration of His flute is just like a bird that creates a nest within the ears of the gopīs and always remains prominent there, not allowing any other sound to enter their ears. Indeed, the gopīs cannot hear anything else, nor are they able to concentrate on anything else, not even to give a suitable reply. Such are the effects of the vibration of Lord Kṛṣṇa's flute."



PURPORT



The vibration of Kṛṣṇa's flute is always prominent in the ears of the gopīs. Naturally they cannot hear anything else. Constant remembrance of the holy sound of Kṛṣṇa's flute keeps them enlightened and enlivened, and they do not allow any other sound to enter their ears. Since their attention is fixed on Kṛṣṇa's flute, they cannot divert their minds to any other subject. In other words, a devotee who has heard the sound of Kṛṣṇa's flute forgets to talk or hear of any other subject. This vibration of Kṛṣṇa's flute is represented by the Hare Kṛṣṇa mahā-mantra. A serious devotee of the Lord who chants and hears this transcendental vibration becomes so accustomed to it that he cannot divert his attention to any subject matter not related to Kṛṣṇa's blissful characteristics and paraphernalia.





TEXT 145





punaḥ kahe bāhya-jñāne, āna kahite kahiluṅ āne,



kṛṣṇa-kṛpā tomāra upare



mora citta-bhrama kari', nijaiśvarya-mādhurī,



mora mukhe śunāya tomāre



SYNONYMS



*punaḥ*-again; *kahe*-He says; *bāhya-jñāne*-in external consciousness; *āna*-something else; *kahite*-to speak; *kahiluṅ*-I have spoken; *āne*-another thing; *kṛṣṇa-kṛpā*-the mercy of Lord Kṛṣṇa; *tomāra*-you; *upare*-upon; *mora*-My; *citta*-bhrama-mental concoction; *kari'*-making; *nija*-aiśvarya-His personal opulence; *mādhurī*-sweetness; *mora mukhe*-through My mouth; *śunāya*-causes to hear; *tomāre*-you.



TRANSLATION



Resuming His external consciousness, Śrī Caitanya Mahāprabhu told Sanātana Gosvāmī, "I have not spoken of what I intended. Lord Kṛṣṇa is very merciful to you because by bewildering My mind, He has exposed His personal opulence and sweetness. He has caused you to hear all these things from Me for your understanding.



PURPORT



Śrī Caitanya Mahāprabhu admitted that He was speaking like a madman, which He should not have done for the understanding of those who are externally situated. Statements about Kṛṣṇa's body, His characteristics and His flute would appear like a madman's statements to a mundane person. It was actually a fact that Kṛṣṇa wanted to expose Himself to Sanātana Gosvāmī due to His specific mercy upon him. Somehow or other, Kṛṣṇa explained Himself and His flute to Sanātana Gosvāmī through the mouth of Śrī Caitanya Mahāprabhu, who appeared as though mad. Śrī Caitanya Mahāprabhu admitted that He wanted to tell Sanātana Gosvāmī something else, but somehow or other, in a transcendental ecstasy, He spoke of a different subject matter.





TEXT 146





āmi ta' bāula, āna kahite āna kahi



kṛṣṇera mādhuryāmṛta-srote yāi vahi'



SYNONYMS



*āmi ta' bāula*-I am a madman; *āna kahite*-to speak something; *āna kahi*-I speak on something else; *kṛṣṇera*-of Lord Kṛṣṇa; *mādhurya-amṛta*-of the nectar of the sweetness; *srote*-in the waves of; *yāi*-I go; *vahi'*-being carried away.



TRANSLATION



"Since I have become a madman, I am saying one thing instead of another. This is because I am being carried away by the waves of the nectarean ocean of Lord Kṛṣṇa's transcendental sweetness."





TEXT 147





tabe mahāprabhu kṣaṇeka mauna kari' rahe



mane eka kari' punaḥ sanātane kahe



SYNONYMS



*tabe*-thereupon; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kṣaṇeka*-for a moment; *mauna*-silence; *kari'*-making; *rahe*-remained; *mane*-within His mind; *eka kari'*-adjusting things; *punaḥ*-again; *sanātane*-unto Sanātana Gosvāmī; *kahe*-instructs.



TRANSLATION



Śrī Caitanya Mahāprabhu then remained silent for a moment. Finally, adjusting things within His mind, He again spoke to Sanātana Gosvāmī.





TEXT 148





kṛṣṇera mādhurī āra mahāprabhura mukhe



ihā yei śune, sei bhāse prema-sukhe



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *mādhurī*-the sweetness; *āra*-and; *mahāprabhura mukhe*-in the mouth of Śrī Caitanya Mahāprabhu; *ihā*-this statement; *yei*-anyone who; *śune*-hears; *sei*-that person; *bhāse*-floats; *prema-sukhe*-in the transcendental bliss of love of Godhead.



TRANSLATION



I now summarize these teachings of Śrī Caitanya Mahāprabhu. If anyone gets an opportunity to hear about the sweetness of Kṛṣṇa in this chapter of Śrī *Caitanya-caritāmṛta*, he will certainly be eligible to float in the transcendentally blissful ocean of love of God.





TEXT 149





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Twenty-first Chapter, describing the blissful characteristics of Kṛṣṇa.





Chapter 22



The Process of Devotional Service



In this Twenty-second Chapter, Śrī Caitanya Mahāprabhu describes the process of devotional service. In the beginning He describes the truth about the living entity and the superexcellence of devotional service. He then describes the uselessness of mental speculation and mystic yoga. In all circumstances the living entity is recommended to accept the path of devotional service as personally explained by Śrī Caitanya Mahāprabhu. The speculative method of the so-called jñānīs is considered a waste of time, and that is proved in this chapter. An intelligent person should abandon the processes of karma-kāṇḍa, jñāna-kāṇḍa and mystic yoga. One should give up all these useless processes and take seriously to the path of Kṛṣṇa consciousness. In this way one's life will be successful. If one takes to Kṛṣṇa consciousness fully, even though he may sometimes be agitated due to having previously practiced mental speculation and yogic mysticism, he will be saved by Lord Kṛṣṇa Himself. The fact is that devotional service is bestowed by the blessings of a pure devotee (sa mahātmā sudurlabhaḥ). A pure devotee is the supreme transcendentalist, and one has to receive his mercy for one's dormant Kṛṣṇa consciousness to be awakened. One has to associate with pure devotees. If one has firm faith in the words of a great soul, pure devotional service will awaken.



In this chapter Śrī Caitanya Mahāprabhu has differentiated between a pure devotee and others. He also describes the characteristics of a pure devotee. A devotee's most formidable enemy is association with women in an enjoying spirit. Association with nondevotees is also condemned because it is also a formidable enemy on the path of devotional service. One has to fully surrender unto the lotus feet of Kṛṣṇa and give up attraction for women and nondevotees.



The six symptoms of fully surrendered souls are also described in this chapter. Devotional service has been divided into two categories-regulative devotional service and spontaneous love. There are sixty-four items listed in regulative devotional service, and out of these sixty-four the last five are considered very important. By practicing even one of the nine processes of devotional service, one can become successful. Speculative knowledge and mystic yoga can never help one in devotional service. Pious activity, nonviolence, sense control and regulation are not separate from devotional service in its pure form. If one engages in devotional service, all good qualities follow. One does not have to cultivate them separately. Spontaneous devotional service arises when one follows a pure devotee who is awakened to spontaneous love of God. Śrī Caitanya Mahāprabhu has described the symptoms of devotees who are already situated in spontaneous love of God. He has also described the devotees who are trying to follow in the footsteps of the pure devotees





TEXT 1





vande śrī-kṛṣṇa-caitanya-



devaṁ taṁ karuṇārṇavam



kalāv apy ati-gūḍheyaṁ



bhaktir yena prakāśitā



SYNONYMS



*vande*-I offer my respectful obeisances; *śrī*-kṛṣṇa-caitanya-devam-unto Lord Śrī Caitanya Mahāprabhu; *tam*-unto Him; *karuṇa-arṇavam*-who is an ocean of mercy; *kalau*-in this Age of Kali; *api*-even; *ati*-very; *gūḍhā*-confidential; *iyam*-this; *bhaktiḥ*-devotional service; *yena*-by whom; *prakāśitā*-manifested.



TRANSLATION



I offer my respectful obeisances unto Lord Śrī Caitanya Mahāprabhu. He is an ocean of transcendental mercy, and although the subject matter of bhakti-yoga is very confidential, He has nonetheless manifested it so nice Iy, even in this Age of Kali, the age of quarrel.





TEXT 2





jaya jaya śrī-kṛṣṇa-caitanya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-kṛṣṇa-caitanya nityānanda*-to Śrī Kṛṣṇa Caitanya Mahāprabhu and Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Prabhu; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaitacandra! All glories to all the devotees of Śrī Caitanya Mahāprabhu!





TEXT 3





eita kahiluṅ sambandha-tattvera vicāra



veda-śāstre upadeśe, kṛṣṇa--eka sāra



SYNONYMS



*eita*-thus; *kahiluṅ*-I have described; *sambandha*-tattvera vicāra-consideration of one's relationship with Kṛṣṇa; *veda-śāstre*-all Vedic literature; *upadeśe*-instructs; *kṛṣṇa*-Lord Kṛṣṇa; *eka sāra*-the only essential point.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "I have described one's relation with Kṛṣṇa in various ways. This is the subject matter of all the *Vedas*. Kṛṣṇa is the center of all activities.





TEXT 4





ebe kahi, śuna, abhidheya-lakṣaṇa



yāhā haite pāi--kṛṣṇa, kṛṣṇa-prema-dhana



SYNONYMS



*ebe*-now; *kahi*-I shall explain; *śuna*-please hear; *abhidheya*-lakṣaṇa-one's prime business (devotional service); *yāhā haite*-from which; *pāi*-one can get; *kṛṣṇa*-Lord Kṛṣṇa; *kṛṣṇa-prema-dhana*-and the wealth of transcendental love for Him.



TRANSLATION



"Now I shall speak about the characteristics of devotional service, by which one can attain the shelter of Kṛṣṇa and His loving transcendental service.





TEXT 5





kṛṣṇa-bhakti--abhidheya, sarva-śāstre kaya



ataeva muni-gaṇa kariyāche niścaya



SYNONYMS



*kṛṣṇa*-bhakti-devotional service to Lord Kṛṣṇa; *abhidheya*-the real activity of life; *sarva-śāstre*-all Vedic literatures; *kaya*-say; *ataeva*-therefore; *muni-gaṇa*-all saintly persons; *kariyāche*-have made; *niścaya*-ascertainment.



TRANSLATION



"A human being's activities should be centered only about devotional service to Lord Kṛṣṇa. That is the verdict of all Vedic literatures, and all saintly people have ascertained this.





TEXT 6





śrutir mātā pṛṣṭā diśati bhavad-ārādhana-vidhiṁ



yathā mātur vāṇī smṛtir api tathā vakti bhaginī



purāṇādyā ye vā sahaja-nivahās te tad-anugā



ataḥ satyaṁ jñātaṁ murahara bhavān eva śaraṇam



SYNONYMS



*śrutiḥ*-Vedic knowledge; *mātā*-like a mother who is affectionate to her children; *pṛṣṭā*-when questioned; *diśati*-she directs; *bhavat*-of You; *ārādhana*-worship; *vidhim*-the process; *yathā*-just as; *mātuḥ vāṇī*-the instructions of the mother; *smṛtiḥ*-smṛti-śāstras, which explain the Vedic literatures; *api*-also; *tathā*-similarly; *vakti*-express; *bhaginī*-like a sister; *purāṇa-ādyāḥ*-headed by the Purāṇas; *ye*-which; *vā*-or; *sahaja*-nivahāḥ-like brothers; *te*-all of them; *tat*-of the mother; *anugāḥ*-followers; *ataḥ*-therefore; *satyam*-the truth; *jñātam*-known; *mura-hara*-O killer of the demon Mura; *bhavān*-Your Lordship; *eva*-only; *śaraṇam*-the shelter.



TRANSLATION



" 'When the mother *Vedas* [śruti] is questioned as to whom to worship, she says that You are the only Lord and worshipable object. Similarly, the corollaries of the śruti-śāstras, the smṛti-śāstras, give the same instructions, just like sisters. The *Purāṇas*, which are like brothers, follow in the footsteps of their mother. O enemy of the demon Mura, the conclusion is that You are the only shelter. Now I have understood this in truth.'



PURPORT



This quotation from the Vedic literature was spoken by great sages.





TEXT 7





advaya-jñāna-tattva kṛṣṇa--svayaṁ bhagavān



'svarūpa-śakti' rūpe tāṅra haya avasthāna



SYNONYMS



*advaya-jñāna*-of nondual knowledge; *tattva*-the principle; *kṛṣṇa*-Lord Kṛṣṇa; *svayam bhagavān*-Himself the Supreme Personality of Godhead; *svarūpa*-personal expansions; *śakti*-of potencies; *rūpe*-in the form; *tāṅra*-His; *haya*-there is; *avasthāna*-existence.



TRANSLATION



"Kṛṣṇa is the nondual Absolute Truth, the Supreme Personality of Godhead. Although He is one, He maintains different personal expansions and energies for His pastimes.



PURPORT



The Lord has many potencies, and He is nondifferent from all these potencies. Because the potencies and the potent cannot be separated, they are identical. Kṛṣṇa is described as the source of all potencies, and He is also identified with the external potency, the material energy. Kṛṣṇa also has internal potencies, or spiritual potencies, which are always engaged in His personal service. His internal potency is different from His external potency. Kṛṣṇa's internal potency and Kṛṣṇa Himself, who is the potent, are always identical.





TEXT 8





svāṁśa-vibhinnāṁśa-rūpe hañā vistāra



ananta vaikuṇṭha-brahmāṇḍe karena vihāra



SYNONYMS



*sva-aṁśa*-of personal expansions; *vibhinna-aṁśa*-of separated expansions; *rūpe*-in the forms; *hañā*-becoming; *vistāra*-expanded; *ananta*-unlimited; *vaikuṇṭha*-in the spiritual planets known as Vaikuṇṭhas; *brahmāṇḍe*-in the material universes; *karena vihāra*-performs His pastimes.



TRANSLATION



"Kṛṣṇa expands Himself in many forms. Some of them are personal expansions, and some are separate expansions. Thus He performs pastimes in both the spiritual and material worlds. The spiritual worlds are the Vaikuṇṭha planets, and the material universes are brahmāṇḍas, gigantic globes governed by Lord Brahmā.





TEXT 9





svāṁśa-vistāra--catur-vyūha, avatāra-gaṇa



vibhinnāṁśa jīva--tāṅra śaktite gaṇana



SYNONYMS



*sva-aṁśa-vistāra*-the expansion of His personal forms; *catuḥ*-vyūha-His quadruple form; *avatāra-gaṇa*-the incarnations; *vibhinna*-aṁśa-His separated forms; *jīva*-the living entities; *tāṅra*-His; *śaktite*-in the category of potency; *gaṇana*-calculating.



TRANSLATION



"Expansions of His personal self-like the quadruple manifestations of Saṅkarṣaṇa, Pradyumna, Aniruddha and Vāsudeva-descend as incarnations from Vaikuṇṭha to this material world. The separated expansions are living entities. Although they are expansions of Kṛṣṇa, they are counted among His different potencies.



PURPORT



The personal expansions are known as viṣṇu-tattva, and the separated expansions are known as jīva-tattva. Although the jīvas (living entities) are part and parcel of the Supreme Personality of Godhead, they are still counted among His multi-potencies. This is fully described in *Bhagavad-gītā*:





apareyam itas tv anyāṁ

prakṛtiṁ viddhi me parām

jīva-bhūtāṁ mahā-bāho

yayedaṁ dhāryate jagat



"Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe." (Bg. 7.5)





Although the living entities are Kṛṣṇa's parts and parcels, they are prakṛti, not puruṣa. Sometimes prakṛti (a living entity) attempts to imitate the activities of the puruṣa. Due to a poor fund of knowledge, living entities conditioned in this material world claim to be God. They are thus illusioned. A living entity cannot be on the level of a viṣṇu-tattva, or the Personality of Godhead, at any stage; therefore it is ludicrous for a living entity to claim to be God. Advanced spiritualists would never accept such a thing. Such claims are made to cheat ordinary, foolish people. The Kṛṣṇa consciousness movement declares war against such bogus incarnations. The bogus propaganda put out by people claiming to be God has killed God consciousness all over the world. Members of the Kṛṣṇa consciousness movement must be very alert to defy these rascals who are presently misleading the whole world. One such rascal, known as Pauṇḍraka, appeared before Lord Kṛṣṇa, and the Lord immediately killed him. Of course, those who are Kṛṣṇa's servants cannot kill such imitation gods, but they should try their best to defeat them through the evidence of śāstra, authentic knowledge received through the disciplic succession.





TEXT 10





sei vibhinnāṁśa jīva--dui ta' prakāra



eka--'nitya-mukta', eka--'nitya-saṁsāra'



SYNONYMS



*sei vibhinna-aṁśa*-that separated part and parcel of Kṛṣṇa; *jīva*-the living entity; *dui ta' prakāra*-two categories; *eka*-one; *nitya*-mukta-eternally liberated; *eka*-one; *nitya*-saṁsāra-perpetually conditioned.



TRANSLATION



"The living entities [jīvas] are divided into two categories. Some are eternally liberated, and others are eternally conditioned.





TEXT 11





'nitya-mukta'--nitya kṛṣṇa-caraṇe unmukha



'kṛṣṇa-pāriṣada' nāma, bhuñje sevā-sukha



SYNONYMS



*nitya*-mukta-eternally liberated; *nitya*-always; *kṛṣṇa-caraṇe*-the lotus feet of Lord Kṛṣṇa; *unmukha*-turned toward; *kṛṣṇa*-pāriṣada-associates of Lord Kṛṣṇa; *nāma*-known as; *bhuñje*-enjoy; *sevā-sukha*-the happiness of service.



TRANSLATION



"Those who are eternally liberated are always awake to Kṛṣṇa consciousness, and they render transcendental loving service at the feet of Lord Kṛṣṇa. They are to be considered eternal associates of Kṛṣṇa, and they are eternally enjoying the transcendental bliss of serving Kṛṣṇa.





TEXT 12





'nitya-bandha'--kṛṣṇa haite nitya-bahirmukha



'nitya-saṁsāra', bhuñje narakādi duḥkha



SYNONYMS



*nitya*-bandha-perpetually conditioned; *kṛṣṇa haite*-from Kṛṣṇa; *nitya*-eternally; *bahiḥ*-mukha-averse; *nitya*-saṁsāra-perpetually conditioned in the material world; *bhuñje*-enjoy; *naraka-ādi duḥkha*-the tribulations of hellish conditions of life.



TRANSLATION



"Apart from the ever-liberated devotees, there are the conditioned souls who always turn away from the service of the Lord. They are perpetually conditioned in this material world and are subjected to the material tribulations brought about by different bodily forms in hellish conditions.





TEXT 13





sei doṣe māyā-piśācī daṇḍa kare tāre



ādhyātmikādi tāpa-traya tāre jāri, māre



SYNONYMS



*sei doṣe*-because of this fault; *māyā-piśācī*-the witch known as the external energy; *daṇḍa kare*-gives punishment; *tāre*-unto him; *ādhyātmika-ādi*-beginning with those pertaining to the body and mind; *tāpa-traya*-the threefold miseries; *tāre*-him; *jāri'*-burning; *māre*-gives pain.



TRANSLATION



"Due to his being opposed to Kṛṣṇa consciousness, the conditioned soul is punished by the witch of the external energy, māyā. He is thus ready to suffer the threefold miseries-miseries brought about by the body and mind, the inimical behavior of other living entities and natural disturbances caused by the demigods.





TEXTS 14-15





kāma-krodhera dāsa hañā tāra lāthi khāya



bhramite bhramite yadi sādhu-vaidya pāya



tāṅra upadeśa-mantre piśācī palāya



kṛṣṇa-bhakti pāya, tabe kṛṣṇa-nikaṭa yāya



SYNONYMS



*kāma*-of lusty desires; *krodhera*-and of anger; *dāsa*-the servant; *hañā*-becoming; *tāra*-by them; *lāthi khāya*-is kicked; *bhramite bhramite*-wandering and wandering; *yadi*-if; *sādhu*-a devotee; *vaidya*-physician; *pāya*-he gets; *tāṅra*-his; *upadeśa-mantre*-by instruction and hymns; *piśācī*-the witch (the external energy); *palāya*-flees; *kṛṣṇa*-bhakti-devotional service to Kṛṣṇa; *pāya*-obtains; *tabe*-in this way; *kṛṣṇa-nikaṭa yāya*-he goes to Kṛṣṇa.



TRANSLATION



"In this way the conditioned soul becomes the servant of lusty desires, and when these are not fulfilled, he becomes a servant of anger and continues to be kicked by the external energy, māyā. Wandering and wandering throughout the universe, he may by chance get the association of a devotee physician, whose instructions and hymns make the witch of external energy flee. The conditioned soul thus gets into touch with the devotional service of Lord Kṛṣṇa, and in this way he can approach nearer and nearer to the Lord.



PURPORT



An explanation of verses 8 through 15 is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. The Lord is spread throughout the creation in His quadruple expansions and incarnations. Kṛṣṇa is fully represented with all potencies in each and every personal extension, but the living entities, although separated expansions, are also considered one of the Lord's energies. The living entities are divided into two categories-the eternally liberated and eternally conditioned. Those who are ever-liberated never come in contact with māyā, the external energy. The ever-conditioned are always under the clutches of the external energy. This is described in *Bhagavad-gītā*:





daivī hy eṣā guṇa-mayī

mama māyā duratyayā



"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome." (Bg. 7.14)





The nitya-baddhas are always conditioned by the external energy, and the nitya-muktas never come in contact with the external energy. Sometimes an ever-liberated personal associate of the Supreme Personality of Godhead descends into this universe just as the Lord descends. Although working for the liberation of conditioned souls, the messenger of the Supreme Lord remains untouched by the material energy. Generally ever-liberated personalities live in the spiritual world as associates of Lord Kṛṣṇa, and they are known as kṛṣṇa-pāriṣada, associates of the Lord. Their only business is enjoying Lord Kṛṣṇa's company, and even though such eternally liberated persons come within this material world to serve the Lord's purpose, they enjoy Lord Kṛṣṇa's company without stoppage. The ever-liberated person who works on Kṛṣṇa's behalf enjoys Lord Kṛṣṇa's company through his engagement. The ever-conditioned soul, provoked by lusty desires to enjoy the material world, is subjected to transmigrate from one body to another. Sometimes he is elevated to higher planetary systems, and sometimes he is degraded to hellish planets and subjected to the tribulations of the external energy.



Due to being conditioned by the external energy, the conditioned soul within this material world gets two kinds of bodies-a gross material body and a subtle body composed of mind, intelligence and ego. Due to the gross and subtle bodies, he is subjected to the threefold miseries (ādhyātmika, ādhibhautika and ādhidaivika), miseries arising from the body and mind, other living entities, and natural disturbances caused by demigods from higher planetary systems. The conditioned soul subjected to the threefold material miseries is ceaselessly kicked by māyā, and this is his disease. If by chance he meets a saintly person who works on Kṛṣṇa's behalf to deliver conditioned souls, and if he agrees to abide by his order, he can gradually approach the Supreme Personality of Godhead, Kṛṣṇa.





TEXT 16





kāmādīnāṁ kati na katidhā pālitā durnideśās



teṣāṁ jātā mayi na karuṇā na trapā nopaśāntiḥ



utsṛjyaitān atha yadu-pate sāmprataṁ labdha-buddhis



tvām āyātaḥ śaraṇam abhayaṁ māṁ niyuṅkṣvātma-dāsye



SYNONYMS



*kāma-ādīnām*-of my masters such as lust, anger, greed, illusion and envy; *kati*-how many; *na*-not; *katidhā*-in how many ways; *pālitāḥ*-obeyed; *durnideśāḥ*-undesirable orders; *teṣām*-of them; *jātā*-generated; *mayi*-unto me; *na*-not; *karuṇā*-mercy; *na*-not; *trapā*-shame; *na*-not; *upaśāntiḥ*-desire to cease; *utsṛjya*-giving up; *etān*-all these; *atha*-herewith; *yadu-pate*-O best of the Yadu dynasty; *sāmpratam*-now; *labdha-buddhiḥ*-having awakened intelligence; *tvām*-You; *āyātaḥ*-approached; *śaraṇam*-who are the shelter; *abhayam*-fearless; *mām*-me; *niyuṅkṣva*-please engage; *ātma-dāsye*-in Your personal service.



TRANSLATION



" 'O my Lord, there is no limit to the unwanted orders of lusty desires. Although I have rendered them so much service, they have not shown any mercy to me. I have not been ashamed to serve them, nor have I even desired to give them up. O my Lord, O head of the Yadu dynasty, recently, however, my intelligence has been awakened, and now I am giving them up. Due to transcendental intelligence, I now refuse to obey the unwanted orders of these desires, and I now come to You to surrender myself at Your fearless lotus feet. Kindly engage me in Your personal service and save me.'



PURPORT



This verse is also quoted in the *Bhakti-rasāmṛta-sindhu* (3.2.35). When we chant the Hare Kṛṣṇa mahā-mantra we are saying, "Hare! O energy of the Lord! O my Lord Kṛṣṇa!" In this way we are simply addressing the Lord and His spiritual potency represented as Rādhā-Kṛṣṇa, Sītā-Rāma, or Lakṣmī-Nārāyaṇa. The devotee always prays to the Lord and His internal energy (consort) so that he may engage in Their transcendental loving service. When the conditioned soul attains his real spiritual energy and fully surrenders unto the Lord's lotus feet, he tries to engage in the Lord's service. This is the real constitutional position of the living entity.





TEXT 17





kṛṣṇa-bhakti haya abhidheya-pradhāna



bhakti-mukha-nirīkṣaka karma-yoga-jñāna



SYNONYMS



*kṛṣṇa*-bhakti-devotional service to Lord Kṛṣṇa; *haya*-is; *abhidheya-pradhāna*-the chief function of the living entity; *bhakti-mukha*-of the face of devotional service; *nirīkṣaka*-observers; *karma*-yoga-jñāna-fruitive activities, mystic yoga and speculative knowledge.



TRANSLATION



"Devotional service to Kṛṣṇa is the chief function of the living entity. There are different methods for the liberation of the conditioned soul-karma, jñāna, yoga and bhakti-but all are dependent on bhakti.





TEXT 18





ei saba sādhanera ati tuccha bala



kṛṣṇa-bhakti vinā tāhā dite nāre phala



SYNONYMS



*ei saba*-all these; *sādhanera*-of methods of spiritual activities; *ati*-very; *tuccha*-insignificant; *bala*-strength; *kṛṣṇa*-bhakti-devotional service to Lord Kṛṣṇa; *vinā*-without; *tāhā*-all these; *dite*-to deliver; *nāre*-are not able; *phala*-the desired result.



TRANSLATION



"But for devotional service, all other methods for spiritual self-realization are weak and insignificant. Unless one comes to the devotional service of Lord Kṛṣṇa, jñāna and yoga cannot give the desired results.



PURPORT



In Vedic scriptures, stress is sometimes given to fruitive activity, speculative knowledge and the mystic yoga system. Although people are inclined to practice these processes, they cannot attain the desired results without being touched by kṛṣṇa-bhakti, devotional service. In other words, the real desired result is to invoke dormant love for Kṛṣṇa. *Śrīmad-Bhāgavatam* (1.2.6) states:





sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati



Karma, jñāna and yoga cannot actually awaken love of Godhead. One has to take to the Lord's devotional service, and the more one is inclined to devotional service, the more he loses interest in other so-called achievements. Dhruva Mahārāja went to practice mystic yoga to see the Lord personally face to face, but when he developed an interest in devotional service, he saw that he was not being benefited by karma, jñāna and yoga.





TEXT 19





naiṣkarmyam apy acyuta-bhāva-varjitaṁ



na śobhate jñānam alaṁ nirañjanam



kutaḥ punaḥ śaśvad abhadram īśvare



na cārpitaṁ karma yad apy akāraṇam



SYNONYMS



*naiṣkarmyam*-which does not produce enjoyment of the resultant action; *api*-although; *acyuta-bhāva*-of devotional service to the Supreme Personality of Godhead; *varjitam*-devoid; *na*-not; *śobhate*-looks beautiful; *jñānam*-speculative knowledge; *alam*-exceedingly; *nirañjanam*-which is without material contamination; *kutaḥ*-how much less; *punaḥ*-again; *śaśvat*-always (at the time of practicing and at the time of achieving the goal); *abhadram*-inauspicious; *īśvare*-to the Supreme Personality of Godhead; *na*-not; *ca*-also; *arpitam*-dedicated; *karma*-activities; *yat*-which; *api*-although; *akāraṇam*-causeless.



TRANSLATION



" 'When pure knowledge is beyond all material affinity but is not dedicated to the Supreme Persona Iity of Godhead [Kṛṣṇa], it does not appear very beautiful, although it is knowledge without a material tinge. What, then, is the use of fruitive activities-which are naturally painful from the beginning and transient by nature-if they are not utilized for the devotional service of the Lord? How can they be very attractive?'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.5.12). Even after writing many Vedic literatures, Vyāsadeva felt very morose. Therefore his spiritual master, Nāradadeva, told him that he could be happy by writing about the activities of the Supreme Personality of Godhead. Up to that time, Śrīla Vyāsadeva had written the karma-kāṇḍa and jñāna-kāṇḍa sections of the *Vedas*, but he had not written about upāsanā-kāṇḍa, or bhakti. Thus his spiritual master, Nārada, chastised him and advised him to write about the activities of the Supreme Personality of Godhead. Therefore Vyāsadeva began writing *Śrīmad-Bhāgavatam*.





TEXT 20





tapasvino dāna-parā yaśasvino



manasvino mantra-vidaḥ sumaṅgalāḥ



kṣemaṁ na vindanti vinā yad-arpaṇaṁ



tasmai subhadra-śravase namo namaḥ



SYNONYMS



*tapasvinaḥ*-those engaged in severe austerities and penances; *dāna*-parāḥ-those engaged in giving his possessions as charity; *yaśasvinaḥ*-those famous in society; *manasvinaḥ*-experts in mental speculation or meditation; *mantra*-vidaḥ-experts in reciting the Vedic hymns; *su-maṅgalāḥ*-very auspicious; *kṣemam*-real, eternal auspiciousness; *na*-never; *vindanti*-obtain; *vinā*-without; *yat*-arpaṇam-dedicating unto whom (the Supreme Personality of Godhead); *tasmai*-unto that Supreme Personality of Godhead; *su*-bhadra śravase-whose glory is very auspicious; *namaḥ namaḥ*-I offer my repeated respectful obeisances.



TRANSLATION



" 'Those who perform severe austerities and penances, those who give away all their possessions out of charity, those who are very famous for their auspicious activity, those who are engaged in meditation and mental speculation, and even those who are very expert in reciting the Vedic mantras, are not able to obtain any auspicious results, although they are engaged in auspicious activities, if they do not dedicate their activities to the service of the Supreme Personality of Godhead. I therefore repeatedly offer my respectful obeisances unto the Supreme Personality of Godhead, whose glories are always auspicious.'



PURPORT



This is also a quotation from *Śrīmad-Bhāgavatam* (2.4.17).





TEXT 21





kevala jñāna'mukti' dite nāre bhakti vine



kṛṣṇonmukhe sei mukti haya vinā jñāne



SYNONYMS



*kevala*-only; *jñāna*-speculative knowledge; *mukti*-liberation; *dite*-to deliver; *nāre*-is not able; *bhakti vine*-without devotional service; *kṛṣṇa*-unmukhe-if one is attached to the service of Lord Kṛṣṇa; *sei mukti*-that liberation; *haya*-appears; *vinā*-without; *jñāne*-knowledge.



TRANSLATION



"Speculative knowledge alone, without devotional service, is not able to give liberation. On the other hand, even without knowledge one can obtain liberation if one engages in the Lord's devotional service.



PURPORT



One cannot attain liberation simply by speculative knowledge. Even though one may be able to distinguish between Brahman and matter, one's liberation will be hampered if one is misled into thinking that the living entity is as good as the Supreme Personality of Godhead. Indeed, one falls down again onto the material platform because considering oneself the Supreme Person, the Supreme Absolute Truth, is offensive. When such a person comes in contact with a pure devotee, he can actually become liberated from material bondage and engage in the Lord's service. A prayer by Bilvamaṅgala Ṭhākura is relevant here:





bhaktis tvayi sthiratarā bhagavan yadi syād

daivena naḥ phalati divya-kiśora-mūrtiḥ

muktiḥ svayaṁ mukulitāñjali sevate 'smān

dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ



"O my Lord, if one engages in Your pure devotional service with determination, You become visible in Your original transcendental youthful form as the Supreme Personality of Godhead. As far as liberation is concerned, she stands before the devotee with folded hands waiting to render service. Religion, economic development and sense gratification are all automatically attained without separate endeavor."





TEXT 22





śreyaḥ-sṛtiṁ bhaktim udasya te vibho



kliśyanti ye kevala-bodha-labdhaye



teṣām asau kleśala eva śiṣyate



nānyad yathā sthūla-tuṣāvaghātinām



SYNONYMS



*śreyaḥ-sṛtim*-the auspicious path of liberation; *bhaktim*-devotional service; *udasya*-giving up; *te*-of You; *vibho*-O my Lord; *kliśyanti*-accept increased difficulties; *ye*-all those persons who; *kevala*-only; *bodha-labdhaye*-for obtaining knowledge; *teṣām*-for them; *asau*-that; *kleśalaḥ*-trouble; *eva*-only; *śiṣyate*-remains; *na*-not; *anyat*-anything else; *yathā*-as much as; *sthūla*-bulky; *tuṣa*-husks of rice; *avaghātinām*-of those beating.



TRANSLATION



" 'My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His endeavors are like beating a husk that is already devoid of rice. One's labor becomes fruitless.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (10.14.4).





TEXT 23





daivī hy eṣā guṇa-mayī



mama māyā duratyayā



mām eva ye prapadyante



māyām etaṁ taranti te



SYNONYMS



*daivī*-belonging to the Supreme Lord; *hi*-certainly; *eṣā*-this; *guṇa*-mayī-made of the three modes; *mama*-My; *māyā*-external energy; *duratyayā*-very difficult to surpass; *mām*-unto Me; *eva*-certainly; *ye*-those who; *prapadyante*-surrender fully; *māyām*-illusory energy; *etām*-this; *taranti*-cross over; *te*-they.



TRANSLATION



" 'This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.'



PURPORT



This is a quotation from *Bhagavad-gītā* (7.14).





TEXT 24





'kṛṣṇa-nitya-dāsa'--jīva tāhā bhuli' gela



ei doṣe māyā tāra galāya bāndhila



SYNONYMS



*kṛṣṇa*-nitya-dāsa-eternal servant of Kṛṣṇa; *jīva*-the living entity; *tāhā*-that; *bhuli'*-forgetting; *gela*-went; *ei doṣe*-for this fault; *māyā*-the material energy; *tāra*-his; *galāya*-on the neck; *bāndhila*-has bound.



TRANSLATION



"The living entity is bound around the neck by the chain of māyā because he has forgotten that he is eternally a servant of Kṛṣṇa.





TEXT 25





tāte kṛṣṇa bhaje, kare gurura sevana



māyā-jāla chuṭe, pāya kṛṣṇera caraṇa



SYNONYMS



*tāte*-therefore; *kṛṣṇa bhaje*-if one worships Lord Kṛṣṇa; *kare*-performs; *gurura sevana*-service to his spiritual master; *māyā*-jāla chuṭe-gets free from the binding net of māyā; *pāya*-gets; *kṛṣṇera caraṇa*-shelter at the lotus feet of Kṛṣṇa.



TRANSLATION



"If the conditioned soul engages in the service of the Lord and simultaneously carries out the orders of his spiritual master and serves him, he can get out of the clutches of māyā and become eligible for shelter at Kṛṣṇa's lotus feet.



PURPORT



It is a fact that every living entity is eternally a servant of Kṛṣṇa. This is forgotten due to the influence of māyā, which induces one to believe in material happiness. Being illusioned by māyā, one thinks that material happiness is the only desirable object. This material consciousness is like a chain around the neck of the conditioned soul. As long as he is bound to that conception, he cannot get out of māyā's clutches. However, if by Kṛṣṇa's mercy he gets in touch with a bona fide spiritual master, abides by his order and serves him, engaging other conditioned souls in the Lord's service, he then attains liberation and Lord Śrī Kṛṣṇa's shelter.





TEXT 26





cāri varṇāśramī yadi kṛṣṇa nāhi bhaje



svakarma karite se raurave paḍi' maje



SYNONYMS



*cāri varṇa-āśramī*-followers of the four social and spiritual orders of life; *yadi*-if; *kṛṣṇa*-Lord Kṛṣṇa; *nāhi*-not; *bhaje*-serve; *sva*-karma karite-performing his duty in life; *se*-that person; *raurave*-in a hellish condition; *paḍi'*-falling down; *maje*-becomes immersed.



TRANSLATION



"The followers of the varṇāśrama institution accept the regulative principles of the four social orders [brāhmaṇa, kṣatriya, vaiśya and śūdra] and four spiritual orders [brahmacarya, gṛhastha, vānaprastha and sannyāsa]. However, if one carries out the regulative principles of these orders but does not render transcendental service to Kṛṣṇa, he falls into the hellish condition of material life.



PURPORT



One may be a brāhmaṇa, kṣatriya, vaiśya or śūdra, or one may perfectly follow the spiritual principles of brahmacarya, gṛhastha, vānaprastha and sannyāsa, but ultimately one falls down into a hellish condition unless one becomes a devotee. Without developing one's dormant Kṛṣṇa consciousness, one cannot be factually elevated. The regulative principles of varṇāśrama-dharma in themselves are insufficient for attainment of the highest perfection. That is confirmed in the following two quotations from *Śrīmad-Bhāgavatam* (11.5.2-3).





TEXT 27





mukha-bāhūru-pādebhyaḥ



puruṣasyāśramaiḥ saha



catvāro jajñire varṇā



guṇair viprādayaḥ pṛthak



SYNONYMS



*mukha*-the mouth; *bāhu*-the arms; *ūru*-the waist; *pādebhyaḥ*-from the legs; *puruṣasya*-of the Supreme Person; *āśramaiḥ*-the different spiritual orders; *saha*-with; *catvāraḥ*-the four; *jajñire*-appeared; *varṇāḥ*-social orders; *guṇaiḥ*-with particular qualifications; *vipra-ādayaḥ*-brāhmaṇas and so on; *pṛthak*-separately.



TRANSLATION



" 'From the mouth of Brahmā, the brahminical order has come into existence. Similarly, from his arms the kṣatriyas have come, from his waist the vaiśyas have come, and from his legs the śūdras have come. These four orders and their spiritual counterparts [brahmacarya, gṛhastha, vānaprastha and sannyāsa] combine to make human society complete.





TEXT 28





ya eṣāṁ puruṣaṁ sākṣād-



ātma-prabhavam īśvaram



na bhajanty avajānanti



sthānād bhraṣṭāḥ patanty adhaḥ



SYNONYMS



*ye*-anyone who; *eṣām*-of those divisions of social and spiritual orders; *puruṣam*-the Supreme Personality of Godhead; *sākṣāt*-directly; *ātma-prabhavam*-the source of everyone; *īśvaram*-the supreme controller; *na*-not; *bhajanti*-worship; *avajānanti*-or who neglect; *sthānāt*-from their proper place; *bhraṣṭāḥ*-being fallen; *patanti*-fall; *adhaḥ*-downward into hellish conditions.



TRANSLATION



" 'If one simply maintains an official position in the four varṇas and āśramas but does not worship the Supreme Lord Viṣṇu, he falls down from his puffed-up position into a he Ilish condition.'





TEXT 29





jñānī jīvan-mukta-daśā pāinu kari, māne



vastutaḥ buddhi 'śuddha' nahe kṛṣṇa-bhakti vine



SYNONYMS



*jñānī*-the speculative philosophers; *jīvan-mukta-daśā*-the stage of liberation even while in this body; *pāinu*-I have gotten; *kari'*-taking; *māne*-considers; *vastutaḥ*-factually; *buddhi*-intelligence; *śuddha*-purified; *nahe*-not; *kṛṣṇa*-bhakti vine-without devotional service to Kṛṣṇa.



TRANSLATION



"There are many philosophical speculators [jñānīs] belonging to the Māyāvāda school who consider themselves liberated and call themselves Nārāyaṇa. However, their intelligence is not purified unless they engage in Kṛṣṇa's devotional service.





TEXT 30





ye 'nye 'ravindākṣa vimukta-māninas



tvayy asta-bhāvād aviśuddha-buddhayaḥ



āruhya kṛcchreṇa paraṁ padaṁ tataḥ



patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ



SYNONYMS



*ye*-all those who; *anye*-others (nondevotees); *aravinda-akṣa*-O lotus-eyed one; *vimukta-māninaḥ*-who consider themselves liberated; *tvayi*-unto You; *asta*-bhāvāt-without devotion; *aviśuddha*-buddhayaḥ-whose intelligence is not purified; *āruhya*-having ascended; *kṛcchreṇa*-by severe austerities and penances; *param padam*-to the supreme position; *tataḥ*-from there; *patanti*-fall; *adhaḥ*-down; *anādṛta*-without respecting; *yuṣmat*-Your; *aṅghrayaḥ*-lotus feet.



TRANSLATION



" 'O lotus-eyed one, those who think they are liberated in this life but do not render devotional service to You must be of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet.'



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (10.2.32).





TEXT 31





kṛṣṇa--sūrya-sama; māyā haya andhakāra



yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra



SYNONYMS



*kṛṣṇa*-Kṛṣṇa, the Supreme Personality of Godhead; *sūrya*-sama-like the sun planet; *māyā*-the illusory energy; *haya*-is; *andhakāra*-darkness; *yāhāṅ kṛṣṇa*-wherever there is Kṛṣṇa; *tāhāṅ*-there; *nāhi*-not; *māyāra*-of māyā, or the darkness of illusion; *adhikāra*-the jurisdiction.



TRANSLATION



"Kṛṣṇa is compared to sunshine, and māyā is compared to darkness. Wherever there is sunshine, there cannot be darkness. As soon as one takes to Kṛṣṇa consciousness, the darkness of illusion (the influence of the external energy) will immediately vanish.



PURPORT



In *Śrīmad-Bhāgavatam* (2.9.34) it is stated:





ṛte 'rthaṁ yat pratīyeta

na pratīyeta cātmani

tad vidyād ātmano māyāṁ

yathābhāso yathā tamaḥ



Wherever there is light, there cannot be darkness. When a living entity becomes Kṛṣṇa conscious, he is immediately relieved of all material lusty desires. Lusty desires and greed are associated with rajas and tamas, darkness and passion. When one becomes Kṛṣṇa conscious, the modes of darkness and passion immediately vanish, and the remaining mode, sattva-guṇa (goodness), remains. When one is situated in the mode of goodness, he can make spiritual advancement and understand things clearly. This position is not possible for everyone. When a person is Kṛṣṇa conscious, he continuously hears about Kṛṣṇa, thinks about Him, worships Him and serves Him as a devotee. If he remains in Kṛṣṇa consciousness in this way, the darkness of māyā certainly will not be able to touch him.





TEXT 32





vilajjamānayā yasya



sthātum īkṣā-pathe 'muyā



vimohitā vikatthante



mamāham iti durdhiyaḥ



SYNONYMS



*vilajjamānaya*-being ashamed; *yasya*-of whom; *sthātum*-to remain; *īkṣā-pathe*-in the line of sight; *amuyā*-by that (māyā); *vimohitāḥ*-bewildered; *vikatthante*-boast; *mama*-my; *aham*-I; *iti*-thus; *durdhiyaḥ*-having poor intelligence.



TRANSLATION



" 'The external illusory energy of Kṛṣṇa, known as māyā, is always ashamed to stand in front of Kṛṣṇa, just as darkness is ashamed to remain before the sunshine. However, that māyā bewilders unfortunate people who have no intelligence. Thus they simply boast that this material world is theirs and that they are its enjoyers.'



PURPORT



The entire world is bewildered because people are thinking, "This is my land," "America is mine," "India is mine." Not knowing the real value of life, people think that the material body and the land where it is produced are all in all. This is the basic principle behind nationalism, socialism and communism. Such thinking, which simply bewilders the living being, is nothing but rascalism. It is due to the darkness of māyā, but as soon as one becomes Kṛṣṇa conscious, he is immediately relieved from such misconceptions. This verse is quoted from *Śrīmad-Bhāgavatam* (2.5.13). There is also another appropriate verse in *Śrīmad-Bhāgavatam* (2.7.47):





śaśvat praśāntam abhayaṁ pratibodha-mātraṁ

śuddhaṁ samaṁ sad-asataḥ paramātma-tattvam

śabdo na yatra puru-kārakavān kriyārtho

māyā paraity abhimukhe ca vilajjamānā

tad vai padaṁ bhagavataḥ paramasya puṁso

brahmeti yad vidur ajasra-sukhaṁ viśokam



"What is realized as the Absolute Brahman is full of unlimited bliss without grief. That is certainly the ultimate phase of the supreme enjoyer, the Personality of Godhead. He is eternally void of all disturbances, fearless, completely conscious as opposed to matter, uncontaminated and without distinctions. He is the principal, primeval cause of all causes and effects, in whom there is no sacrifice for fruitive activities and in whom the illusory energy does not stand."





This verse was spoken by Lord Brahmā when he was questioned by the great sage Nārada. Nārada was surprised to see the creator of the universe meditating, for he was doubting whether there was someone greater than Lord Brahmā. While answering the great sage Nārada, Lord Brahmā described the position of māyā and the bewildered living entities. This verse was spoken in that connection.





TEXT 33





'kṛṣṇa, tomāra haṅa' yadi bale eka-bāra



māyā-bandha haite kṛṣṇa tāre kare pāra



SYNONYMS



*kṛṣṇa*-O my Lord Kṛṣṇa; *tomāra haṅa*-I am Yours; *yadi*-if; *bale*-someone says; *eka*-bāra-once; *māyā*-bandha haite-from the bondage of conditional life; *kṛṣṇa*-Lord Kṛṣṇa; *tāre*-him; *kare pāra*-releases.



TRANSLATION



"One is immediate Iy freed from the clutches of māyā if he seriously and sincerely says, 'My dear Lord Kṛṣṇa, although I have forgotten You for so many long years in the material world, today I am surrendering unto You. I am Your sincere and serious servant. Please engage me in Your service.'





TEXT 34





sakṛd eva prapanno yas



tavāsmīti ca yācate



abhayaṁ sarvadā tasmai



dadāmy etad vrataṁ mama



SYNONYMS



*sakṛt*-once only; *eva*-certainly; *prapannaḥ*-surrendered; *yaḥ*-anyone who; *tava*-Yours; *asmi*-I am; *iti*-thus; *ca*-also; *yācate*-prays; *abhayam*-fearlessness; *sarvadā*-always; *tasmai*-unto him; *dadāmi*-I give; *etat*-this; *vratam*-vow; *mama*-My.



TRANSLATION



" 'It is My vow that if one only once seriously surrenders unto Me, saying, "My dear Lord, from this day I am Yours," and prays to Me for courage, I shall immediately award courage to that person, and he will always remain safe from that time on.'



PURPORT



This is a quotation from the *Rāmāyaṇa*.





TEXT 35





bhukti-mukti-siddhi-kāmī 'subuddhi' yadi haya



gāḍha-bhakti-yoge tabe kṛṣṇere bhajaya



SYNONYMS



*bhukti*-of material enjoyment; *mukti*-of impersonal liberation; *siddhi*-of achieving mystic power; *kāmī*-desirous; *su*-buddhi-actually intelligent; *yadi*-if; *haya*-he is; *gāḍha*-deep; *bhakti-yoge*-by devotional service; *tabe*-then; *kṛṣṇere bhajaya*-worships Lord Kṛṣṇa.



TRANSLATION



"Due to bad association, the living entity desires material happiness, liberation or merging into the impersonal aspect of the Lord, or he engages in mystic yoga for material power. If such a person actually becomes intelligent, he takes to Kṛṣṇa consciousness by engaging himself in intense devotional service to Lord Śrī Kṛṣṇa.





TEXT 36





akāmaḥ sarva-kāmo vā



mokṣa-kāma udāra-dhīḥ



tīvreṇa bhakti-yogena



yajeta puruṣaṁ param



SYNONYMS



*akāmaḥ*-a pure devotee with no desire for material enjoyment; *sarva-kāmaḥ*-one who has no end to his desires for material enjoyment; *vā*-or; *mokṣa-kāmaḥ*-one who desires to merge into the existence of Brahman; *udāra-dhīḥ*-being very intelligent; *tīvreṇa*-firm; *bhakti-yogena*-by devotional service; *yajeta*-should worship; *puruṣam*-the person; *param*-supreme.



TRANSLATION



" 'Whether one desires everything or nothing, or whether he desires to merge into the existence of the Lord, he is intelligent only if he worships Lord *Kṛṣṇa, the Supreme Personality of Godhead*, by rendering transcendental Ioving service.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (2.3.10).





TEXT 37





anya-kāmī yadi kare kṛṣṇera bhajana



nā māgiteha kṛṣṇa tāre dena sva-caraṇa



SYNONYMS



*anya-kāmī*-one who desires many other things; *yadi*-if; *kare*-he performs; *kṛṣṇera bhajana*-devotional service to Lord Kṛṣṇa; *nā māgiteha*-although not asking; *kṛṣṇa*-Lord Kṛṣṇa; *tāre*-to him; *dena*-gives; *sva-caraṇa*-the shelter of His lotus feet.



TRANSLATION



"If those who desire material enjoyment or merging into the existence of the Absolute Truth engage in the Lord's transcendental loving service, they will immediately attain shelter at Kṛṣṇa's lotus feet, although they did not ask for it. Kṛṣṇa is therefore very merciful.





TEXT 38





kṛṣṇa kahe,--'āmā bhaje, māge viṣaya-sukha



amṛta chāḍi' viṣa māge,--ei baḍa mūrkha



SYNONYMS



*kṛṣṇa kahe*-Kṛṣṇa says; *āmā bhaje*-he worships Me; *māge*-but requests; *viṣaya*-sukha-material happiness; *amṛta chāḍi'*-giving up the nectar; *viṣa māge*-he begs for poison; *ei baḍa mūrkha*-he is a great fool.



TRANSLATION



"Kṛṣṇa says, 'If one engages in My transcendental loving service but at the same time wants the opulence of material enjoyment, he is very, very foolish. Indeed, he is just like a person who gives up ambrosia to drink poison.





TEXT 39





āmi--vijña, ei mūrkhe 'viṣaya' kene diba?



sva-caraṇāmṛta diyā 'viṣaya' bhulāiba



SYNONYMS



*āmi*-I; *vijña*-all-intelligent; *ei mūrkhe*-unto this foolish person; *viṣaya*-material enjoyment; *kene diba*-why should I give; *sva-caraṇa-amṛta*-the nectar of shelter at My lotus feet; *diyā*-giving; *viṣaya*-the idea of material enjoyment; *bhulāiba*-I shall make him forget.



TRANSLATION



" 'Since I am very intelligent, why should I give this fool material prosperity? Instead I shall induce him to take the nectar of the shelter of My lotus feet and make him forget illusory material enjoyment.'



PURPORT



Those who are interested in material enjoyment are known as bhukti. One who is interested in merging into the effulgence of Brahman or perfecting the mystic yoga system is not a devotee at all. Devotees do not have such desires. However, if a karmī, jñānī or yogī somehow contacts a devotee and renders devotional service, Kṛṣṇa immediately awards him love of God and gives him shelter at His lotus feet, although he may have no idea how to develop love of Kṛṣṇa. If a person wants material profit from devotional service, Kṛṣṇa condemns such materialistic desires. To desire material opulence while engaging in devotional service is foolish. Although the person may be foolish, Kṛṣṇa, being all-intelligent, engages him in His devotional service in such a way that he gradually forgets material opulence. The point is that we should not try to exchange loving service for material prosperity. If we are actually surrendered to the lotus feet of Kṛṣṇa, our only desire should be to satisfy Kṛṣṇa. That is pure Kṛṣṇa consciousness. Surrender does not mean that we demand something from the Lord but that we completely depend on His mercy.





TEXT 40





satyaṁ diśaty arthitam arthito nṛṇāṁ



naivārthado yat punar arthitā yataḥ



svayaṁ vidhatte bhajatām anicchatām



icchā-pidhānaṁ nija-pāda-pallavam



SYNONYMS



*satyam*-it is true; *diśati*-He awards; *arthitam*-that which is desired; *arthitaḥ*-being requested; *nṛṇām*-by human beings; *na*-not; *eva*-certainly; *artha*-daḥ-giving desired things; *yat*-which; *punaḥ*-again; *arthitā*-request; *yataḥ*-from which; *svayam*-Himself; *vidhatte*-He gives; *bhajatām*-of those engaged in devotional service; *anicchatām*-even though not desiring; *icchā*-pidhānam-covering all other desires; *nija-pāda-pallavam*-the shelter of His own lotus feet.



TRANSLATION



" 'Whenever Kṛṣṇa is requested to fulfill one's desire, He undoubtedly does so, but He does not award anything which, after being enjoyed, will cause someone to petition Him again and again to fulfill further desires. When one has other desires but engages in the Lord's service, Kṛṣṇa forcibly gives one shelter at His lotus feet, where one will forget all other desires.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (5.19.27).





TEXT 41





kāma lāgi' kṛṣṇe bhaje, pāya kṛṣṇa-rase



kāma chāḍi' 'dāsa' haite haya abhilāṣe



SYNONYMS



*kāma lāgi'*-for fulfillment of one's material desires; *kṛṣṇe bhaje*-one engages in the transcendental service of Lord Kṛṣṇa; *pāya*-he gets; *kṛṣṇa-rase*-a taste of the lotus feet of Lord Kṛṣṇa; *kāma chāḍi'*-giving up all desires for material enjoyment; *dāsa haite*-to be an eternal servant of the Lord; *haya*-there is; *abhilāṣe*-aspiration.



TRANSLATION



"When someone engages in Lord Kṛṣṇa's devotional service for the satisfaction of the senses and instead acquires a taste to serve Kṛṣṇa, he gives up his material desires and willingly offers himself as an eternal servant of Kṛṣṇa.





TEXT 42





sthānābhilāṣī tapasi sthito 'haṁ



tvāṁ prāptavān deva-munīndra-guhyam



kācaṁ vicinvann api divya-ratnaṁ



svāmin kṛtārtho 'smi varaṁ na yāce



SYNONYMS



*sthāna*-abhilāṣī-desiring a very high position in the material world; *tapasi*-in severe austerities and penances; *sthitaḥ*-situated; *aham*-I; *tvām*-You; *prāptavān*-have obtained; *deva*-muni-indra-guhyam-difficult to achieve even for great demigods, saintly persons and kings; *kācam*-a piece of glass; *vicinvan*-searching for; *api*-although; *divya-ratnam*-a transcendental gem; *svāmin*-O my Lord; *kṛta-arthaḥ asmi*-I am fully satisfied; *varam*-any benediction; *na yāce*-I do not ask.



TRANSLATION



[When he was being benedicted by the Supreme Personality of Godhead, Dhruva Mahārāja said] " 'O my Lord, because I was seeking an opulent material position, I was performing severe types of penance and austerity. Now I have gotten You, who are very difficult for the great demigods, saintly persons and kings to attain. I was searching after a piece of glass, but instead I have found a most valuable jewel. Therefore I am so satisfied that I do not wish to ask any benediction from You.'



PURPORT



This verse is from the Hari-bhakti-sudhodaya (7.28).





TEXT 43





saṁsāra bhramite kona bhāgye keha tare



nadīra pravāhe yena kāṣṭha lāge tīre



SYNONYMS



*saṁsāra bhramite*-wandering throughout the universe; *kona bhāgye*-by some good fortune; *keha tare*-someone crosses the ocean of nescience; *nadīra pravāhe*-in the flow of the river; *yena*-just as; *kāṣṭha*-wood; *lāge*-sticks; *tīre*-on the bank.



TRANSLATION



"There are unlimited conditioned souls who are bereft of Lord Kṛṣṇa's service. Not knowing how to cross the ocean of nescience, they are scattered by waves, time and tide. However, some are fortunate to contact devotees, and by this contact they are de Iivered from the ocean of nescience, just as a log, floating down a river, accidentally washes upon the bank.





TEXT 44





maivaṁ mamādhamasyāpi



syād evācyuta-darśanam



hriyamāṇaḥ kāla-nadyā



kvacit tarati kaścana



SYNONYMS



*mā*-not; *evam*-thus; *mama*-of me; *adhamasya*-who is the most fallen; *api*-although; *syāt*-there may be; *eva*-certainly; *acyuta*-darśanam-seeing of the Supreme Personality of Godhead; *hriyamāṇaḥ*-being carried; *kāla-nadyā*-by the stream of time; *kvacit*-sometimes; *tarati*-crosses over; *kaścana*-someone.



TRANSLATION



"Because I am so fallen, I shall never get a chance to see the Supreme Personality of Godhead." This was my false apprehension. Rather, by chance a person as fallen as I am may get to see the Supreme Personality of Godhead. Although one is being carried away by the waves of the river of time, one may eventually reach the shore.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.38.5).





TEXT 45





kona bhāgye kāro saṁsāra kṣayonmukha haya



sādhu-saṅge tabe kṛṣṇe rati upajaya



SYNONYMS



*kona bhāgye*-by fortune; *kāro*-of someone; *saṁsāra*-conditioned life; *kṣaya*-unmukha-on the point of destruction; *haya*-is; *sādhu-saṅge*-by association with devotees; *tabe*-then; *kṛṣṇe*-to Lord Kṛṣṇa; *rati*-attraction; *upa*-jaya-awakens.



TRANSLATION



"By good fortune, one becomes eligible to cross the ocean of nescience, and when one's term of material existence decreases, one may get an opportunity to associate with pure devotees. By such association, one's attraction to Kṛṣṇa is awakened.



PURPORT



Śrīla Bhaktivinoda Ṭhākura explains this point. Is this bhāgya (fortune) the result of an accident or something else? In the scriptures, devotional service and pious activity are considered fortunate. Pious activities can be divided into three categories-pious activities that awaken one's dormant Kṛṣṇa consciousness are called bhakty-unmukhī sukṛti. Pious activities that bestow material opulence are called bhogonmukhī, and pious activities that enable the living entity to merge into the existence of the Supreme are called mokṣonmukhī. These last two awards of pious activity are not actually fortunate. Pious activities are fortunate when they help one become Kṛṣṇa conscious. The good fortune of bhakty-unmukhī is attainable only when one comes in contact with a devotee. By associating with a devotee willingly or unwillingly, one advances in devotional service, and thus one's dormant Kṛṣṇa consciousness is awakened.





TEXT 46





bhavāpavargo bhramato yadā bhavej



janasya tarhy acyuta sat-samāgamaḥ



sat-saṅgamo yarhi tadaiva sad-gatau



parāvareśe tvayi jāyate ratiḥ



SYNONYMS



*bhava*-apavargaḥ-liberation from the nescience of material existence; *bhramataḥ*-wandering; *yadā*-when; *bhavet*-should be; *janasya*-of a person; *tarhi*-at that time; *acyuta*-O Supreme Personality of Godhead; *sat*-samāgamaḥ-association with devotees; *sat*-saṅgamaḥ-association with devotees; *yarhi*-when; *tadā*-at that time; *eva*-only; *sat-gatau*-the highest goal of life; *parāvareśe*-the Lord of the universe; *tvayi*-to You; *jāyate*-appears; *ratiḥ*-attraction.



TRANSLATION



" 'O my Lord! O infallible Supreme Person! When a person wandering throughout the universes becomes eligible for liberation from material existence, he gets an opportunity to associate with devotees. When he associates with devotees, his attraction for You is awakened. You are the Supreme Personality of Godhead, the highest goal of the supreme devotees and the Lord of the universe.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.51.53).





TEXT 47





kṛṣṇa yadi kṛpā kare kona bhāgyavāne



guru-antaryāmi-rūpe śikhāya āpane



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *yadi*-if; *kṛpā kare*-shows His mercy; *kona bhāgyavāne*-to some fortunate person; *guru*-of the spiritual master; *antaryāmi*-of the Supersoul; *rūpe*-in the form; *śikhāya*-teaches; *āpane*-personally.



TRANSLATION



"Kṛṣṇa is situated in everyone's heart as caitya-guru, the spiritual master within. When He is kind to some fortunate conditioned soul, He personally gives one lessons to progress in devotional service, instructing the person as the Supersoul within and the spiritual master without.





TEXT 48





naivopayanty apacitiṁ kavayas taveśa



brahmāyuṣāpi kṛtam ṛddha-mudaḥ smarantaḥ



yo 'ntar bahis tanu-bhṛtām aśubhaṁ vidhunvann



ācārya-caittya-vapuṣā sva-gatiṁ vyanakti



SYNONYMS



*na eva*-not at all; *upayanti*-are able to express; *apacitim*-their gratitude; *kavayaḥ*-learned devotees; *tava*-Your; *īśa*-O Lord; *brahma-āyuṣā*-with a lifetime equal to Lord Brahmā's; *api*-in spite of; *kṛtam*-magnanimous work; *ṛddha*-increased; *mudaḥ*-joy; *smarantaḥ*-remembering; *yaḥ*-who; *antaḥ*-within; *bahiḥ*-outside; *tanu-bhṛtām*-of those who are embodied; *aśubham*-misfortune; *vidhunvan*-dissipating; *ācārya*-of the spiritual master; *caittya*-of the Supersoul; *vapuṣā*-by the forms; *sva*-own; *gatim*-path; *vyanakti*-shows.



TRANSLATION



" 'O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahmā, for You appear in two features-externally as the ācārya and internally as the Supersoul-to deliver the embodied living being by directing him how to come to You.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (11.29.6). It was spoken by Uddhava after he had been instructed in yoga by Śrī Kṛṣṇa.





TEXT 49





sādhu-saṅge kṛṣṇa-bhaktye śraddhā yadi haya



bhakti-phala 'prema' haya, saṁsāra yāya kṣaya



SYNONYMS



*sādhu-saṅge*-by the association of devotees; *kṛṣṇa-bhaktye*-in discharging devotional service to Kṛṣṇa; *śraddhā*-faith; *yadi*-if; *haya*-there is; *bhakti-phala*-the result of devotional service to Kṛṣṇa; *prema*-love of Godhead; *haya*-awakens; *saṁsāra*-the conditioned life in material existence; *yāya kṣaya*-becomes vanquished.



TRANSLATION



"By associating with a devotee, one awakens his faith in devotional service to Kṛṣṇa. Because of devotional service, one's dormant love for Kṛṣṇa awakens, and thus one's material, conditional existence comes to an end.





TEXT 50





yadṛcchayā mat-kathādau



jāta-śraddhas tu yaḥ pumān



na nirviṇṇo nātisakto



bhakti-yogo 'sya siddhidaḥ



SYNONYMS



*yadṛcchayā*-by some good fortune; *mat-kathā-ādau*-in talk about Me; *jāta-śraddhaḥ*-has awakened his attraction; *tu*-but; *yaḥ pumān*-a person who; *na nirviṇṇaḥ*-not falsely detached; *na atisaktaḥ*-not attached to material existence; *bhakti-yogaḥ*-the process of devotional service; *asya*-for such a person; *siddhi*-daḥ-bestowing perfection.



TRANSLATION



" 'Somehow or other, if one is attracted to talks about Me and has faith in the instructions I have set forth in *Bhagavad-gītā*, and if one is actually detached from material things and material existence, his dormant love for Me will be awakened by devotional service.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (11.20.8) was spoken by Kṛṣṇa at the time of His departure from this material world. It was spoken to Uddhava.





TEXT 51





mahat-kṛpā vinā kona karme 'bhakti' naya



kṛṣṇa-bhakti dūre rahu, saṁsāra nahe kṣaya



SYNONYMS



*mahat-kṛpā*-the mercy of great devotees; *vinā*-without; *kona karme*-by some other activity; *bhakti naya*-there is not devotional service; *kṛṣṇa*-bhakti-love of Kṛṣṇa or devotional service to Kṛṣṇa; *dūre rahu*-leaving aside; *saṁsāra*-the bondage of material existence; *nahe*-there is not; *kṣaya*-destruction.



TRANSLATION



"Unless one is favored by a pure devotee, he cannot attain the platform of devotional service. To say nothing of kṛṣṇa-bhakti, one cannot even be relieved from the bondage of material existence.



PURPORT



Pious activities bring about material opulence, but one cannot acquire devotional service by any amount of material pious activity, not by giving charity, opening big hospitals and schools or working philanthropically. Devotional service can be attained only by the mercy of a pure devotee. Without a pure devotee's mercy, one cannot even escape the bondage of material existence. The word mahat in this verse means "a pure devotee." As confirmed in *Bhagavad-gītā*:





mahātmānas tu māṁ pārtha

daivīṁ prakṛtim āśritāḥ

bhajanty ananya-manaso

jñātvā bhūtādim avyayam



"O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible." (Bg. 9.13)





One also has to associate with such a mahātmā who has accepted Kṛṣṇa as the supreme source of the entire creation. Without being a mahātmā, one cannot understand Kṛṣṇa's absolute position. A mahātmā is rare and transcendental, and he is a pure devotee of Lord Kṛṣṇa. Foolish people consider Kṛṣṇa a human being, and they consider Lord Kṛṣṇa's pure devotee an ordinary human being also. Whatever one may be, one must take shelter at the lotus feet of a devotee mahātmā and treat him as the most exalted well-wisher of all human society. We should take shelter of such a mahātmā and ask for his causeless mercy. Only by his benediction can one be relieved from attachment to a materialistic way of life. When one is thus relieved, he can engage in the Lord's transcendental loving service through the mercy of the mahātmā.





TEXT 52





rahūgaṇaitat tapasā na yāti



na cejyayā nirvapaṇād gṛhād vā



na cchandasā naiva jalāgni-sūryair



vinā mahat-pāda-rajo-'bhiṣekam



SYNONYMS



*rahūgaṇa*-O King Rahūgaṇa; *etat*-this; *tapasā*-by severe austerities and penances; *na yāti*-one does not obtain; *na*-neither; *ca*-also; *ijyayā*-by gorgeous worship; *nirvapaṇāt*-by renounced order of life; *gṛhāt*-by sacrifices while living in the home; *vā*-or; *na chandasā*-nor by scholarly study of the Vedas; *na*-nor; *eva*-certainly; *jala-agni-sūryaiḥ*-by those who worship water, fire or scorching sunshine; *vinā*-without; *mahat-pāda-rajaḥ*-of the dust of the lotus feet of a mahātmā; *abhiṣekam*-the sprinkling.



TRANSLATION



" 'O King Rahūgaṇa, without taking upon one's head the dust from the lotus feet of a pure devotee [a mahājana or mahātmā], one cannot attain devotional service. Devotional service is not possible to attain simply by undergoing severe austerities and penances, by gorgeously worshiping the Deity, or by strictly following the rules and regulations of the sannyāsa or gṛhastha order, nor by studying the *Vedas*, submerging oneself in water, or exposing oneself to fire or scorching sunlight.'



PURPORT



This verse appears in *Śrīmad-Bhāgavatam* (5.12.12). Jaḍa Bharata herein tells King Rahūgaṇa how he attained the paramahaṁsa stage. Mahārāja Rahūgaṇa, the King of Sindhu-sauvīra, had asked Jaḍa Bharata how he had attained the paramahaṁsa stage. The King had called him to carry his palanquin, but when the King heard from paramahaṁsa Jaḍa Bharata about the supreme philosophy, he expressed surprise and asked Jaḍa Bharata how he had attained such great liberation. At that time Jaḍa Bharata informed the King how to become detached from material attraction.





TEXT 53





naiṣāṁ matis tāvad urukramāṅghriṁ



spṛśaty anarthāpagamo yad-arthaḥ



mahīyasāṁ pāda-rajo-'bhiṣekaṁ



niṣkiñcanānāṁ na vṛṇīta yāvat



SYNONYMS



*na*-not; *eṣām*-of those who are attached to household life; *matiḥ*-the interest; *tāvat*-that long; *urukrama-aṅghrim*-the lotus feet of the Supreme Personality of Godhead, who is credited with uncommon activities; *spṛśati*-touches; *anartha*-of unwanted things; *apagamaḥ*-vanquishing; *yat*-of which; *arthaḥ*-result; *mahīyasām*-of the great personalities, devotees; *pāda-rajaḥ*-of the dust of the lotus feet; *abhiṣekam*-sprinkling on the head; *niṣkiñcanānām*-who are completely detached from material possessions; *na vṛṇīta*-does not do; *yāvat*-as long as.



TRANSLATION



" 'Unless human society accepts the dust of the lotus feet of great mahātmās-devotees who have nothing to do with material possessions-mankind cannot turn its attention to the lotus feet of Kṛṣṇa. Those lotus feet vanquish all the unwanted miserable conditions of material life.'



PURPORT



This verse appears in *Śrīmad-Bhāgavatam* (7.5.32). When the great sage Nārada was giving instructions to Mahārāja Yudhiṣṭhira, he narrated the activities of Prahlāda Mahārāja. This verse was spoken by Prahlāda Mahārāja to his father, Hiraṇyakaśipu, the king of demons. Prahlāda Mahārāja informed his father of the nine basic processes of bhakti-yoga. Whoever takes to these processes is to be considered a highly learned scholar. Hiraṇyakaśipu, however, did not like his son to talk about devotional service; therefore he immediately called his teacher, Ṣaṇḍāmarka. The teacher explained that he did not teach devotional service to Prahlāda but that the boy was naturally inclined that way. At that time Hiraṇyakaśipu became very angry and asked Prahlāda why he had become a Vaiṣṇava. In answer to this question, Prahlāda Mahārāja recited this verse to the effect that one cannot become the Lord's devotee without receiving the mercy and blessings of another devotee.





TEXT 54





'sādhu-saṅga', 'sādhu-saṅga'--sarva-śāstre kaya



lava-mātra sādhu-saṅge sarva-siddhi haya



SYNONYMS



*sādhu*-saṅga sādhu-saṅga-association with pure devotees; *sarva-śāstre*-all the revealed scriptures; *kaya*-say; *lava*-mātra-even for a moment; *sādhu-saṅge*-by association with a devotee; *sarva-siddhi*-all success; *haya*-there is.



TRANSLATION



"The verdict of all revealed scriptures is that by even a moment's association with a pure devotee, one can attain all success.



PURPORT



According to astronomical calculations, lava is one eleventh of one second.





TEXT 55





tulayāma lavenāpi



na svargaṁ nāpunar-bhavam



bhagavat-saṅgi-saṅgasya



martyānāṁ kimutāśiṣaḥ



SYNONYMS



*tulayāma*-we make equal; *lavena*-with one instant; *api*-even; *na*-not; *svargam*-heavenly planets; *na*-nor; *apunaḥ*-bhavam-merging into the existence of the Supreme; *bhagavat-saṅgi-saṅgasya*-of the association of devotees who are always associated with the Supreme Personality of Godhead; *martyānām*-of persons destined to die; *kim uta*-what; *āśiṣaḥ*-the blessings.



TRANSLATION



" 'The value of a moment's association with a devotee of the Lord cannot even be compared to the attainment of heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which is for those who are meant for death.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.18.13). This verse concerns the Vedic rites and sacrifices performed by the great sages of Naimiṣāraṇya, headed by Śaunaka Ṛṣi. The sages pointed out that association with a devotee for even less than a second is beyond comparison to a thousand Vedic rituals and sacrifices, elevation to heavenly planets or merging into the existence of the Supreme.





TEXT 56





kṛṣṇa kṛpālu arjunere lakṣya kariyā



jagatere rākhiyāchena upadeśa diyā



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *kṛpālu*-merciful; *arjunere*-Arjuna; *lakṣya kariyā*-aiming at; *jagatere*-the whole world; *rākhiyāchena*-has protected; *upadeśa diyā*-giving instructions.



TRANSLATION



"Kṛṣṇa is so merciful that simply by aiming His instructions at Arjuna, He has given protection to the whole world.





TEXTS 57-58





sarva-guhyatamaṁ bhūyaḥ



śṛṇu me paramaṁ vacaḥ



iṣṭo 'si me dṛḍham iti



tato vakṣyāmi te hitam



man-manā bhava mad-bhakto



mad-yājī māṁ namaskuru



mām evaiṣyasi satyaṁ te



pratijāne priyo 'si me



SYNONYMS



*sarva*-guhya-tamam-most confidential of all; *bhūyaḥ*-again; *śṛṇu*-hear; *me*-My; *paramam vacaḥ*-supreme instruction; *iṣṭaḥ*-beloved; *asi*-you are; *me*-My; *dṛḍham iti*-very firmly; *tataḥ*-therefore; *vakṣyāmi*-I shall speak; *te*-to you; *hitam*-words of benediction; *mat*-manāḥ-whose mind is always on Me; *bhava*-become; *mat*-bhaktaḥ-My devotee; *mat*-yājī-My worshiper; *mām*-unto Me; *namaskuru*-offer obeisances; *mām eva*-to Me only; *eṣyasi*-you will come; *satyam*-truly; *te*-to you; *pratijāne*-I promise; *priyaḥ asi*-you are dear; *me*-My.



TRANSLATION



" 'Because you are My very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit. Always think of Me and become My devotee, worship Me and offer obeisances unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.'



PURPORT



This is a quotation from *Bhagavad-gītā* (18.64-65).





TEXT 59





pūrva ājñā,--veda-dharma, karma, yoga, jñāna



saba sādhi' śeṣe ei ājñā--balavān



SYNONYMS



*pūrva ājñā*-previous orders; *veda*-dharma-performance of Vedic ritualistic ceremonies; *karma*-fruitive activities; *yoga*-mystic yoga practice; *jñāna*-speculative knowledge; *saba sādhi'*-executing all these processes; *śeṣe*-at the end; *ei ājñā*-this order; *balavān*-powerful.



TRANSLATION



"Although Kṛṣṇa has previously explained the proficiency of executing Vedic rituals, performing fruitive activity as enjoined in the *Vedas*, practicing yoga and cultivating jñāna, these last instructions are most powerful and stand above all the others.





TEXT 60





ei ājñā-bale bhaktera 'śraddhā' yadi haya



sarva-karma tyāga kari' se kṛṣṇa bhajaya



SYNONYMS



*ei ājñā*-bale-on the strength of this supreme order of the Supreme Personality of Godhead; *bhaktera*-of the devotees; *śraddhā*-faith; *yadi*-if; *haya*-there is; *sarva-karma*-all other activities, material and spiritual; *tyāga kari'*-leaving aside; *se*-he; *kṛṣṇa bhajaya*-serves Lord Kṛṣṇa.



TRANSLATION



"If the devotee has faith in the strength of this order, he worships Lord Kṛṣṇa and gives up all other activities.





TEXT 61





tāvat karmāṇi kurvīta



na nirvidyeta yāvatā



mat-kathā-śravaṇādau vā



śraddhā yāvan na jāyate



SYNONYMS



*tāvat*-up to that time; *karmāṇi*-fruitive activities; *kurvīta*-one should execute; *na nirvidyeta*-is not satiated; *yāvatā*-as long as; *mat-kathā*-of discourses about Me; *śravaṇa-ādau*-in the matter of śravaṇam, kīrtanam, and so on; *vā*-or; *śraddhā*-faith; *yāvat*-as long as; *na*-not; *jāyate*-is awakened.



TRANSLATION



" 'As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by śravaṇaṁ kīrtanaṁ viṣṇoh, one has to act according to the regulative principles of the Vedic injunctions.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.20.9).





TEXT 62





'śraddhā'-śabde--viśvāsa kahe sudṛḍha niścaya



kṛṣṇe bhakti kaile sarva-karma kṛta haya



SYNONYMS



*śraddhā-śabde*-by the word śraddhā; *viśvāsa*-faith; *kahe*-is said; *sudṛḍha*-firm; *niścaya*-certain; *kṛṣṇe*-unto Lord Kṛṣṇa; *bhakti*-devotional service; *kaile*-by executing; *sarva-karma*-all activities; *kṛta*-completed; *haya*-are.



TRANSLATION



"By rendering transcendental loving service to Kṛṣṇa, one automatically performs all subsidiary activities. This confident, firm faith, favorable to the discharge of devotional service, is called śraddhā.



PURPORT



Firm faith and confidence are called śraddhā. When one engages in the Lord's devotional service, he is to be understood to have performed all his responsibilities in the material world. He has satisfied his forefathers, ordinary living entities, and demigods and is free from all responsibility. Such a person does not need to meet his responsibilities separately. It is automatically done. Fruitive activity (karma) is meant to satisfy the senses of the conditioned soul. However, when one awakens to Kṛṣṇa consciousness, he does not have to work separately for pious activity. The best achievement of all fruitive activity is detachment from material life, and this detachment is spontaneously enjoyed by the devotee firmly engaged in the Lord's service.





TEXT 63





yathā taror mūla-niṣecanena



tṛpyanti tat-skandha-bhujopaśākhāḥ



prāṇopahārāc ca yathendriyāṇāṁ



tathaiva sarvārhaṇam acyutejyā



SYNONYMS



*yathā*-as; *taroḥ*-of a tree; *mūla*-on the root; *niṣecanena*-by pouring water; *tṛpyanti*-are satisfied; *tat*-of the tree; *skandha*-trunk; *bhuja*-branches; *upaśākhāḥ*-sub-branches; *prāṇa*-to the living force; *upahārāt*-from offering food; *ca*-also; *yathā*-as; *indriyāṇām*-of all the senses; *tathā*-similarly; *eva*-indeed; *sarva*-of all; *arhaṇam*-worship; *acyuta*-of the Supreme Personality of Godhead; *ijyā*-worship.



TRANSLATION



" 'By pouring water on the root of a tree, one automatically satisfies the trunk, branches and twigs. Similarly, by supplying food to the stomach, where it nourishes the life air, one satisfies all the senses. In the same way, by worshiping Kṛṣṇa and rendering Him service, one automatically satisfies all the demigods.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (4.31.14).





TEXT 64





śraddhāvān jana haya bhakti-adhikārī



'uttama', 'madhyama', 'kaniṣṭha'--śraddhā-anusārī



SYNONYMS



*śraddhāvān jana*-a person with faith; *haya*-is; *bhakti*-adhikārī-eligible for discharging transcendental loving service to the Lord; *uttama*-first class; *madhyama*-intermediate; *kaniṣṭha*-the lowest class; *śraddhā*-anusārī-according to the proportion of faith.



TRANSLATION



"A faithful devotee is a truly eligible candidate for the loving service of the Lord. According to one's faith, one is classified as a topmost devotee, an intermediate devotee or an inferior devotee.



PURPORT



The word śraddhāvān (faithful) means understanding Kṛṣṇa to be the summum bonum, the eternal truth and absolute transcendence. If one has full faith in Kṛṣṇa and confidence in Him, one becomes eligible to discharge devotional service confidentially. According to one's faith, one is a topmost, intermediate or inferior devotee.





TEXT 65





śāstra-yuktye sunipuṇa, dṛḍha-śraddhā yāṅra



'uttama-adhikārī' sei tāraye saṁsāra



SYNONYMS



*śāstra-yuktye*-in argument and logic; *su-nipuṇa*-very expert; *dṛḍha-śraddhā*-firm faith and confidence in Kṛṣṇa; *yāṅra*-whose; *uttama-adhikārī*-the topmost devotee; *sei*-he; *tāraye saṁsāra*-can deliver the whole world.



TRANSLATION



"One who is expert in logic, argument and the revealed scriptures and who has firm faith in Kṛṣṇa is classified as a topmost devotee. He can deliver the whole world.





TEXT 66





śāstre yuktau ca nipuṇaḥ



sarvathā dṛḍha-niścayaḥ



prauḍha-śraddho 'dhikārī yaḥ



sa bhaktāv uttamo mataḥ



SYNONYMS



*śāstre*-in the revealed scriptures; *yuktau*-in logic; *ca*-also; *nipuṇaḥ*-expert; *sarvathā*-in all respects; *dṛḍha-niścayaḥ*-who is firmly convinced; *prauḍha*-deep; *śraddhaḥ*-who has faith; *adhikārī*-eligible; *yaḥ*-who; *saḥ*-he; *bhaktau*-in devotional service; *uttamaḥ*-highest; *mataḥ*-is considered.



TRANSLATION



" 'One who is expert in logic and understanding of revealed scriptures, and who always has firm conviction and deep faith that is not blind, is to be considered a topmost devotee in devotional service.'



PURPORT



This verse appears in the *Bhakti-rasāmṛta-sindhu* (1.2.17) by Śrīla Rūpa Gosvāmī.





TEXT 67





śāstra-yukti nāhi jāne dṛḍha, śraddhāvān



'madhyama-adhikārī' sei mahā-bhāgyavān



SYNONYMS



*śāstra*-yukti-logical arguments on the basis of revealed scripture; *nāhi*-not; *jāne*-knows; *dṛḍha*-firmly; *śraddhāvān*-faithful; *madhyama*-adhikārī-second-class devotee; *sei*-he; *mahā-bhāgyavān*-very fortunate.



TRANSLATION



"One who is not very expert in argument and logic based on revealed scriptures but who has firm faith is considered a second-class devotee. He also must be considered most fortunate.





TEXT 68





yaḥ śāstrādiṣv anipuṇaḥ



śraddhāvān sa tu madhyamaḥ



SYNONYMS



*yaḥ*-anyone who; *śāstra-ādiṣu*-in the revealed scriptures; *anipuṇaḥ*-not very expert; *śraddhāvān*-full of faith; *saḥ*-he; *tu*-certainly; *madhyamaḥ*-second-class or middle-class devotee.



TRANSLATION



" 'He who does not know scriptural argument very well but who has firm faith is called an intermediate or second-class devotee.'



PURPORT



This verse appears in the *Bhakti-rasāmṛta-sindhu* (1.2.18).





TEXT 69





yāhāra komala śraddhā, se 'kaniṣṭha' jana



krame krame teṅho bhakta ha-ibe 'uttama'



SYNONYMS



*yāhāra*-whose; *komala śraddhā*-soft faith; *se*-such a person; *kaniṣṭha jana*-a neophyte devotee; *krame krame*-by a gradual progression; *teṅho*-he; *bhakta*-devotee; *ha*-ibe-will become; *uttama*-first class.



TRANSLATION



"One whose faith is soft and pliable is called a neophyte, but by gradually following the process, he will rise to the platform of a first-class devotee.





TEXT 70





yo bhavet komala-śraddhaḥ



sa kaniṣṭho nigadyate



SYNONYMS



*yaḥ*-anyone who; *bhavet*-may be; *komala*-soft; *śraddhaḥ*-having faith; *saḥ*-such a person; *kaniṣṭhaḥ*-neophyte devotee; *nigadyate*-is said to be.



TRANSLATION



" 'One whose faith is not very strong, who is just beginning, should be considered a neophyte devotee.'



PURPORT



This verse also appears in the *Bhakti-rasāmṛta-sindhu* (1.2.19).





TEXT 71





rati-prema-tāratamye bhakta--tara-tama



ekādaśa skandhe tāra kariyāche lakṣaṇa



SYNONYMS



*rati*-of attachment; *prema*-and love; *tāratamye*-by comparison; *bhakta*-devotee; *tara*-tama-superior and superlative; *ekādaśa skandhe*-in the Eleventh Canto of Śrīmad-Bhāgavatam; *tāra*-of him; *kariyāche*-has made; *lakṣaṇa*-symptoms.



TRANSLATION



"A devotee is considered superlative and superior according to his attachment and love. In the Eleventh Canto of *Śrīmad-Bhāgavatam*, the following symptoms have been ascertained.



PURPORT



Śrīla Bhaktivinoda Ṭhākura has stated that if one has developed faith in Kṛṣṇa consciousness, he is to be considered an eligible candidate for further advancement in Kṛṣṇa consciousness. Those who have faith are divided into three categories-uttama, madhyama and kaniṣṭha (first-class, second-class and neophyte). A first-class devotee has firm conviction in the revealed scriptures and is expert in arguing according to the śāstras. He is firmly convinced of the science of Kṛṣṇa consciousness. The madhyama-adhikārī, or second-class devotee, has firm conviction in Kṛṣṇa consciousness, but he cannot support his conviction by citing śāstric references. The neophyte devotee does not yet have firm faith. In this way the devotees are typed.





The standard of devotion is also categorized in the same way. A neophyte believes that only love of Kṛṣṇa or Kṛṣṇa consciousness is very good, but he may not know the basis of pure Kṛṣṇa consciousness or how one can become a perfect devotee. Sometimes in the heart of a neophyte there is attraction for karma, jñāna or yoga. When he is free and transcendental to mixed devotional activity, he becomes a second-class devotee. When he becomes expert in logic and can refer to the śāstras, he becomes a first-class devotee. The devotees are also described as positive, comparative and superlative, in terms of their love and attachment for Kṛṣṇa.



It should be understood that a madhyama-adhikārī, a second-class devotee, is fully convinced of Kṛṣṇa consciousness but cannot support his convictions with śāstric reference. A neophyte may fall down by associating with nondevotees because he is not firmly convinced and strongly situated. The second-class devotee, even though he cannot support his position with śāstric reference, can gradually become a first-class devotee by studying the śāstras and associating with a first-class devotee. However, if the second-class devotee does not advance himself by associating with a first-class devotee, he makes no progress. There is no possibility that a first-class devotee will fall down, even though he may mix with nondevotees to preach. Conviction and faith gradually increase to make one an uttama-adhikārī, a first-class devotee.





TEXT 72





sarva-bhūteṣu yaḥ paśyed



bhagavad-bhāvam ātmanaḥ



bhūtāni bhagavaty ātmany



eṣa bhāgavatottamaḥ



SYNONYMS



*sarva-bhūteṣu*-in all objects (in matter, spirit, and combinations of matter and spirit); *yaḥ*-anyone who; *paśyet*-sees; *bhagavat-bhāvam*-the ability to be engaged in the service of the Lord; *ātmanaḥ*-of the supreme spirit soul or the transcendence beyond the material conception of life; *bhūtāni*-all beings; *bhagavati*-in the Supreme Personality of Godhead; *ātmani*-the basic principle of all existence; *eṣaḥ*-this; *bhāgavata-uttamaḥ*-a person advanced in devotional service.



TRANSLATION



" 'A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him.



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.2.45).





TEXT 73





īśvare tad-adhīneṣu



bāliśeṣu dviṣatsu ca



prema-maitrī-kṛpopekṣā



yaḥ karoti sa madhyamaḥ



SYNONYMS



*īśvare*-unto the Supreme Personality of Godhead; *tat-adhīneṣu*-to persons who have taken fully to Kṛṣṇa consciousness; *bāliśeṣu*-unto the neophytes or the ignorant; *dviṣatsu*-to persons envious of Kṛṣṇa and the devotees of Kṛṣṇa; *prema*-love; *maitrī*-friendship; *kṛpā*-mercy; *upekṣā*-negligence; *yaḥ*-anyone who; *karoti*-does; *saḥ*-he; *madhyamaḥ*-a second-class devotee.



TRANSLATION



" 'An intermediate, second-class devotee shows love for the Supreme Personality of Godhead, is friendly to all devotees and is very merciful to neophytes and ignorant people. The intermediate devotee neglects those who are envious of devotional service.



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.2.46). This statement was made by the great sage Nārada while he was speaking to Vasudeva about devotional service. This subject was originally discussed between Nimi, the King of Videha, and the nine Yogendras.





TEXT 74





arcāyām eva haraye



pūjāṁ yaḥ śraddhayehate



na tad-bhakteṣu cānyeṣu



sa bhaktaḥ prākṛtaḥ smṛtaḥ



SYNONYMS



*arcāyām*-in the temple worship; *eva*-certainly; *haraye*-for the pleasure of the Supreme Personality of Godhead; *pūjām*-worship; *yaḥ*-anyone who; *śraddhayā*-with faith and love; *īhate*-executes; *na*-not; *tat-bhakteṣu*-to the devotees of the Lord; *ca anyeṣu*-and to others; *saḥ*-he; *bhaktaḥ*-a devotee; *prākṛtaḥ*-materialistic; *smṛtaḥ*-is considered.



TRANSLATION



" 'A prākṛta, or materialistic devotee does not purposefully study the śāstra and try to understand the actual standard of pure devotional service. Consequently he does not show proper respect to advanced devotees. He may, however, follow the regulative principles learned from his spiritual master or from his family who worships the Deity. He is to be considered on the material platform, although he is trying to advance in devotional service. Such a person is a bhakta-prāya [neophyte devotee], or bhaktābhāsa, for he is a little enlightened by Vaiṣṇava philosophy.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (11.2.47). Śrīla Bhaktivinoda Ṭhākura says that one who has full love for the Supreme Personality of Godhead and who maintains a good friendship with the Lord's devotees is always callous to those who envy Kṛṣṇa and Kṛṣṇa's devotees. Such a person is to be considered an intermediate devotee. He becomes a first-class devotee when, in the course of advancing in devotional service, he feels an intimate relationship with all living entities, seeing them as part and parcel of the Supreme Person.





TEXT 75





sarva mahā-guṇa-gaṇa vaiṣṇava-śarīre



kṛṣṇa-bhakte kṛṣṇera guṇa sakali sañcāre



SYNONYMS



*sarva*-all; *mahā*-great; *guṇa*-gaṇa-transcendental qualities; *vaiṣṇava-śarīre*-in the bodies of Vaiṣṇavas; *kṛṣṇa-bhakte*-in the devotees of Lord Kṛṣṇa; *kṛṣṇera*-of Lord Kṛṣṇa; *guṇa*-the qualities; *sakali*-all; *sañcāre*-appear.



TRANSLATION



"A Vaiṣṇava is one who has developed all good transcendental qualities. All the good qualities of Kṛṣṇa gradually develop in Kṛṣṇa's devotee.





TEXT 76





yasyāsti bhaktir bhagavaty akiñcanā



sarvair guṇais tatra samāsate surāḥ



harāv abhaktasya kuto mahad-guṇā



mano-rathenāsati dhāvato bahiḥ



SYNONYMS



*yasya*-of whom; *asti*-there is; *bhaktiḥ*-devotional service; *bhagavati*-unto the Supreme Personality of Godhead; *akiñcanā*-without material desires; *sarvaiḥ*-all; *guṇaiḥ*-with good qualities; *tatra*-there; *samāsate*-live; *surāḥ*-the demigods; *harau*-unto the Lord; *abhaktasya*-of the nondevotee; *kutaḥ*-where; *mahat-guṇāḥ*-the high qualities; *manaḥ-rathena*-by mental concoction; *asati*-to temporary material happiness; *dhāvataḥ*-running; *bahiḥ*-externally.



TRANSLATION



" 'In one who has unflinching devotional faith in Kṛṣṇa, all the good qualities of Kṛṣṇa and the demigods are consistently manifest. However, he who has no devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord.'



PURPORT



This was spoken by Bhadraśravā and his followers, who were offering prayers to Nṛsiṁhadeva (*Śrīmad-Bhāgavatam* 5.18.12).





TEXT 77





sei saba guṇa haya vaiṣṇava-lakṣaṇa



saba kahā nā yāya, kari dig-daraśana



SYNONYMS



*sei saba guṇa*-all those transcendental qualities; *haya*-are; *vaiṣṇava-lakṣaṇa*-the symptoms of a Vaiṣṇava; *saba*-all; *kahā nā yāya*-cannot be explained; *kari*-I shall do; *dik-daraśana*-a general review.

TRANSLATION



"All these transcendental qualities are the characteristics of pure Vaiṣṇavas, and they cannot be fully explained, but I shall try to point out some of the important qualities.





TEXTS 78-80





kṛpālu, akṛta-droha, satya-sāra sama



nidoṣa, vadānya, mṛdu, śuci, akiñcana



sarvopakāraka, śānta, kṛṣṇaika-śaraṇa



akāma, anīha, sthira, vijita-ṣaḍ-guṇa



mita-bhuk, apramatta, mānada, amānī



gambhīra, karuṇa, maitra, kavi, dakṣa, maunī



SYNONYMS



*kṛpālu*-merciful; *akṛta-droha*-not defiant; *satya*-sāra-thoroughly true; *sama*-equal; *nidoṣa*-faultless; *vadānya*-magnanimous; *mṛdu*-mild; *śuci*-clean; *akiñcana*-without material possessions; *sarva*-upakāraka-working for the welfare of everyone; *śānta*-peaceful; *kṛṣṇa*-eka-śaraṇa-exclusively surrendered to Kṛṣṇa; *akāma*-desireless; *anīha*-indifferent to material acquisitions; *sthira*-fixed; *vijita-ṣaṭ*-guṇa-completely controlling the six bad qualities (lust, anger, greed, etc.); *mita*-bhuk-eating only as much as required; *apramatta*-without inebriation; *māna*-da-respectful; *amānī*-without false prestige; *gambhīra*-grave; *karuṇa*-compassionate; *maitra*-a friend; *kavi*-a poet; *dakṣa*-expert; *maunī*-silent.



TRANSLATION



"Devotees are always merciful, humble, truthful, equal to all, faultless, magnanimous, mild and clean. They are without material possessions, and they perform welfare work for everyone. They are peaceful, surrendered to Kṛṣṇa and desireless. They are indifferent to material acquisitions and are fixed in devotional service. They completely control the six bad qualities-lust, anger, greed and so forth. They eat only as much as required, and they are not inebriated. They are respectful, grave, compassionate and without false prestige. They are friendly, poetic, expert and silent.





TEXT 81





titikṣavaḥ kāruṇikāḥ



suhṛdaḥ sarva-dehinām



ajāta-śatravaḥ śāntāḥ



sādhavaḥ sādhu-bhūṣaṇāḥ



SYNONYMS



*titikṣavaḥ*-very forebearing; *kāruṇikāḥ*-merciful; *suhṛdaḥ*-who are well-wishers; *sarva-dehinām*-to all living entities; *ajāta-śatravaḥ*-without enemies; *śāntāḥ*-peaceful; *sādhavaḥ*-following the injunctions of the śāstra; *sādhu-bhūṣaṇāḥ*-who are decorated with good character.



TRANSLATION



" 'Devotees are always tolerant, forebearing and very merciful. They are the well-wishers of every living entity. They follow the scriptural injunctions, and because they have no enemies, they are very peaceful. These are the decorations of devotees.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (3.25.21). When the sages, headed by Śaunaka, inquired about Kapiladeva, the incarnation of Godhead, Suta Gosvāmī, who was the topmost devotee of the Lord, quoted talks about self-realization between Maitreya, a friend of Vyāsadeva, and Vidura. It was then that the topic of Lord Kapila came up and His discussions with His mother, wherein He stated that attachment to material things is the cause of conditional life. When a person becomes attached to transcendental things, he is on the path of liberation.





TEXT 82





mahat-sevāṁ dvāram āhur vimuktes



tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam



mahāntas te sama-cittāḥ praśāntā



vimanyavaḥ suhṛdaḥ sādhavo ye



SYNONYMS



*mahat-sevām*-the service of the pure devotee spiritual master; *dvāram*-door; *āhuḥ*-they said; *vimukteḥ*-of liberation; *tamaḥ-dvāram*-the door to darkness; *yoṣitām*-of women and money; *saṅgi*-saṅgam-association with those who enjoy the association; *mahāntaḥ*-great souls; *te*-they; *sama*-cittāḥ-equally disposed to all; *praśāntāḥ*-very peaceful; *vimanyavaḥ*-without anger; *suhṛdaḥ*-well-wishers of everyone; *sādhavaḥ*-who are endowed with all good qualities, or who do not look for faults in others; *ye*-those who.



TRANSLATION



" 'It is the verdict of all śāstras and great personalities that by serving a pure devotee, one attains the path of liberation. However, by associating with materialistic people who are attached to material enjoyment and women, one attains the path of darkness. Those who are actually devotees are broadminded, equal to everyone and very peaceful. They never become angry, and they are friendly to all living entities.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (5.5.2).





TEXT 83





kṛṣṇa-bhakti-janma-mūla haya 'sādhu-saṅga'



kṛṣṇa-prema janme, teṅho punaḥ mukhya aṅga



SYNONYMS



*kṛṣṇa-bhakti*-of devotional service to Kṛṣṇa; *janma-mūla*-the root cause; *haya*-is; *sādhu*-saṅga-association with advanced devotees; *kṛṣṇa*-prema-love of Kṛṣṇa; *janme*-awakens; *teṅho*-that same association with devotees; *punaḥ*-again; *mukhya aṅga*-the chief principle.



TRANSLATION



"The root cause of devotional service to Lord Kṛṣṇa is association with advanced devotees. Even when one's dormant love for Kṛṣṇa awakens, association with devotees is still most essential.





TEXT 84





bhavāpavargo bhramato yadā bhavej



janasya tarhy acyuta sat-samāgamaḥ



sat-saṅgamo yarhi tadaiva sad-gatau



parāvareśe tvayi jāyate ratiḥ



SYNONYMS



*bhava*-apavargaḥ-liberation from the nescience of material existence; *bhramataḥ*-wandering; *yadā*-when; *bhavet*-should be; *janasya*-of a person; *tarhi*-at that time; *acyuta*-O Supreme Personality of Godhead; *sat*-samāgamaḥ-association with devotees; *sat*-saṅgamaḥ-association with the devotees; *yarhi*-when; *tadā*-at that time; *eva*-only; *sat-gatau*-the highest goal of life; *parāvareśe*-the Lord of the universe; *tvayi*-to You; *jāyate*-appears; *ratiḥ*-attraction.



TRANSLATION



" 'O my Lord! O infallible Supreme Person! When a person wandering throughout the universes becomes eligible for liberation from material existence, he gets an opportunity to associate with devotees. When he associates with devotees, his attraction for You is awakened. You are the Supreme Personality of Godhead, the highest goal of the supreme devotees and the Lord of the universe.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.51.53).





TEXT 85





ata ātyantikaṁ kṣemaṁ



pṛcchāmo bhavato 'naghāḥ



saṁsāre 'smin kṣaṇārdho 'pi



sat-saṅgaḥ sevadhir nṛṇām



SYNONYMS



*ataḥ*-therefore (due to the rareness of seeing pure devotees of the Lord); *ātyantikam*-supreme; *kṣemam*-auspiciousness; *pṛcchāmaḥ*-we are asking; *ātyantikam*-supreme; *kṣemam*-auspiciousness; *pṛcchāmaḥ*-we are asking; *bhavataḥ*-you; *anaghāḥ*-O sinless ones; *saṁsāre*-in the material world; *asmin*-this; *kṣaṇa*-ardhaḥ-lasting half a moment; *api*-even; *sat*-saṅgaḥ-association with devotees; *sevadhiḥ*-a treasure; *nṛṇām*-for human society.



TRANSLATION



" 'O devotees! O you who are free from all sins! Let me inquire from you about that which is supremely auspicious for all living entities. Association with a pure devotee for even half a moment in this material world is the greatest treasure for human society.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.2.30).





TEXT 86





satāṁ prasaṅgān mama vīrya-samvido



bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ



taj-joṣaṇād āśv apavarga-vartmani



śraddhā ratir bhaktir anukramiṣyati



SYNONYMS



*satām*-of the devotees; *prasaṅgāt*-by the intimate association; *mama*-of Me; *vīrya*-samvidaḥ-talks full of spiritual potency; *bhavanti*-appear; *hṛt*-to the heart; *karṇa*-and to the ears; *rasa-āyanāḥ*-a source of sweetness; *kathāḥ*-talks; *tat*-of them; *joṣaṇāt*-from proper cultivation; *āśu*-quickly; *apavarga*-of liberation; *vartmani*-on the path; *śraddhā*-faith; *ratiḥ*-attraction; *bhaktiḥ*-love; *anukramiṣyati*-will follow one after another.



TRANSLATION



" 'The spiritually powerful message of Godhead can be properly discussed only in a society of devotees, and it is greatly pleasing to hear in that association. If one hears from devotees, the way of transcendental experience quickly opens, and gradually one attains firm faith that in due course develops into attraction and devotion.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (3.25.25). For an explanation see *Ādi-līlā* (1.60).





TEXT 87





asat-saṅga-tyāga,--ei vaiṣṇava-ācāra



'strī-saṅgī'--eka asādhu, 'kṛṣṇābhakta' āra



SYNONYMS



*asat*-saṅga-tyāga-rejection of the association of nondevotees; *ei*-this; *vaiṣṇava-ācāra*-the behavior of a Vaiṣṇava; *strī-saṅgī*-who associates with women for sense gratification; *eka*-one; *asādhu*-unsaintly person; *kṛṣṇa-abhakta*-one who is not a devotee of Lord Kṛṣṇa; *āra*-another.



TRANSLATION



"A Vaiṣṇava should always avoid the association of ordinary people. Common people are very much materially attached, especially to women. Vaiṣṇavas should also avoid the company of those who are not devotees of Lord Kṛṣṇa.





TEXTS 88-90





satyaṁ śaucaṁ dayā maunaṁ



buddhir hrīḥ śrīr yaśaḥ kṣamā



śamo damo bhagaś ceti



yat-saṅgād yāti saṅkṣayam



teṣv aśānteṣu mūḍheṣu



khaṇḍitātmasv asādhuṣu



saṅgaṁ na kuryāc chocyeṣu



yoṣit-krīḍā-mṛgeṣu ca



na tathāsya bhaven moho



bandhaś cānya-prasaṅgataḥ



yoṣit-saṅgād yathā puṁso



yathā tat-saṅgi-saṅgataḥ



SYNONYMS



*satyam*-truthfulness; *śaucam*-cleanliness; *dayā*-mercy; *maunam*-silence; *buddhiḥ*-intelligence; *hrīḥ*-modesty; *śrīḥ*-beauty; *yaśaḥ*-fame; *kṣama*-forgiveness; *śamaḥ*-controlling the mind; *damaḥ*-controlling the senses; *bhagaḥ*-opulence; *ca*-and; *iti*-thus; *yat*-of whom; *saṅgāt*-by the association; *yāti*-goes to; *saṅkṣayam*-complete destruction; *teṣu*-among them; *aśānteṣu*-who are restless; *mūdheṣu*-among the fools; *khaṇḍita-ātmasu*-whose self-realization is spoiled; *asādhuṣu*-not saintly; *saṅgam*-association; *na*-not; *kuryāt*-should do; *śocyeṣu*-who are full of lamentation; *yoṣit*-of women; *krīḍā-mṛgeṣu*-who are like toy animals; *ca*-also; *na*-not; *tathā*-so much; *asya*-of him; *bhavet*-there may be; *mohaḥ*-illusion; *bandhaḥ*-binding; *ca*-and; *anya*-other types; *prasaṅgataḥ*-from association; *yoṣit-saṅgāt*-by association with women; *yathā*-as; *puṁsaḥ*-of the man; *yathā*-as well as; *tat-saṅgi-saṅgataḥ*-by association with persons attached to women.



TRANSLATION



" 'By association with worldly people, one becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all opportunities. One should not at any time associate with a coarse fool who is bereft of the knowledge of self-realization and who is no more than a toy animal in the hands of a woman. The illusion and bondage that accrue to a man from attachment to any other object are not as complete as that resulting from association with a woman or with men too attached to women.'



PURPORT



These verses, quoted from *Śrīmad-Bhāgavatam* (3.31.33-35), were spoken by Kapiladeva, an incarnation of the Supreme Personality of Godhead, to His mother. Herein Kapiladeva discusses pious and impious activities and the symptoms of those who are devoid of devotional service to Kṛṣṇa. Generally people do not know about the miserable conditions within the womb of a mother in any species of life. Due to bad association, one gradually falls into lower species. Association with women is greatly stressed in this regard. When one becomes attached to women or to those who are attached to women, one falls down into the lower species.





puruṣaḥ prakṛti-stho hi

bhuṅkte prakṛti-jān guṇān

kāraṇaṁ guṇa-saṅgo 'sya

sad-asad-yoni-janmasu



"The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species." (*Bhagavad-gītā* 13.22)





According to Vedic civilization, one's association with women should be very much restricted. In spiritual life there are four āśramas-brahmacarya, gṛhastha, vānaprastha and sannyāsa. The brahmacārī, vānaprastha and sannyāsī are completely forbidden to associate with women. Only gṛhasthas are allowed to associate with women under certain very restricted conditions-that is, one associates with women to propagate nice children. Other reasons for association are condemned.





TEXT 91





varaṁ huta-vaha-jvālā-



pañjarāntar-vyavasthitiḥ



na śauri-cintā-vimukha-



jana-saṁvāsa-vaiśasam



SYNONYMS



*varam*-better; *huta-vaha*-of fire; *jvālā*-in the flames; *pañjara*-antaḥ-inside a cage; *vyavasthitiḥ*-abiding; *na*-not; *śauri-cintā*-of Kṛṣṇa consciousness, or thought of Kṛṣṇa; *vimukha*-bereft; *jana*-of persons; *saṁvāsa*-of the association; *vaiśasam*-the calamity.



TRANSLATION



" 'It is better to accept the miseries of being encaged within bars and surrounded by burning flames than to associate with those bereft of Kṛṣṇa consciousness. Such association is a very great hardship.'



PURPORT



This is a quotation from the Kātyāyana-saṁhitā.





TEXT 92





mā drākṣīḥ kṣīṇa-puṇyān kvacid api



bhagavad-bhakti-hīnān manuṣyān



SYNONYMS



*mā*-do not; *drākṣīḥ*-see; *kṣīṇa-puṇyān*-who are bereft of all piety; *kvacit api*-at any time; *bhagavat-bhakti-hīnān*-who are bereft of Kṛṣṇa consciousness and devotional service; *manuṣyān*-persons.



TRANSLATION



" One should not even see those who are bereft of devotional service in Kṛṣṇa consciousness and who are therefore devoid of pious activities.





TEXT 93





eta saba chāḍi' āra varṇāśrama-dharma



akiñcana hañā laya kṛṣṇaika-śaraṇa



SYNONYMS



*eta saba*-all these; *chāḍi'*-giving up; *āra*-and; *varṇa-āśrama-dharma*-the regulative principle of four varṇas and four āśramas; *akiñcana*-without any attachment for anything material; *hañā*-becoming; *laya*-he takes; *kṛṣṇa*-eka-śaraṇa-exclusive shelter at the lotus feet of the Lord.



TRANSLATION



"Without hesitation, one should take the exclusive shelter of Lord Kṛṣṇa with full confidence, giving up bad association and even neglecting the regulative principles of the four varṇas and four āśramas. That is to say, one should abandon all material attachment.





TEXT 94





sarva-dharmān parityajya



mam ekaṁ śaraṇaṁ vraja



ahaṁ tvāṁ sarva-pāpebhyo



mokṣayiṣyāmi mā śucaḥ



SYNONYMS



*sarva-dharmān*-all kinds of occupational duties; *parityajya*-giving up; *mām ekam*-unto Me only; *śaraṇam*-as shelter; *vraja*-go; *aham*-I; *tvām*-unto you; *sarva*-pāpebhyaḥ-from all the reactions of sinful life; *mokṣayiṣyāmi*-will give liberation; *mā*-don't; *śucaḥ*-worry.



TRANSLATION



" 'After giving up all kinds of religious and occupational duties, if you come to Me, the Supreme Personality of Godhead, and take shelter, I shall give you protection from all of life's sinful reactions. Do not worry.'



PURPORT



This is a quotation from *Bhagavad-gītā* (18.66) spoken by Lord Kṛṣṇa. For an explanation, refer to *Madhya-līlā* (8.63).





TEXT 95





bhakta-vatsala, kṛtajña, samartha, vadānya



hena kṛṣṇa chāḍi' paṇḍita nāhi bhaje anya



SYNONYMS



*bhakta-vatsala*-very kind to the devotees; *kṛta*-jña-grateful; *samartha*-full of all abilities; *vadānya*-magnanimous; *hena*-such; *kṛṣṇa*-Lord Kṛṣṇa; *chāḍi'*-giving up; *paṇḍita*-a learned man; *nāhi*-does not; *bhaje*-worship; *anya*-anyone else.



TRANSLATION



"Lord Kṛṣṇa is very kind to His devotees. He is always very grateful and magnanimous, and He possesses all abilities. A learned man does not give up Kṛṣṇa to worship anyone else.



PURPORT



An intelligent person gives up the company of those who are attached to women and bereft of Kṛṣṇa consciousness. One should be free from all kinds of material attachment and should take full shelter under the lotus feet of Kṛṣṇa. Kṛṣṇa is very kind to His devotees. He is always grateful, and He never forgets the service of a devotee. He is also completely opulent and all-powerful. Why, then, should one take shelter of a demigod and leave Lord Kṛṣṇa's shelter? If one worships a demigod and leaves Kṛṣṇa, he must be considered the lowest fool.





TEXT 96





kaḥ paṇḍitas tvad-aparaṁ śaraṇaṁ samīyād



bhakta-priyād ṛta-giraḥ suhṛdaḥ kṛtajñāt



sarvān dadāti suhṛdo bhajato 'bhikāmān



ātmānam apy upacayāpacayau na yasya



SYNONYMS



*kaḥ*-what; *paṇḍitaḥ*-learned man; *tvat*-aparam-other than Your Lordship; *śaraṇam*-shelter; *samīyāt*-would take; *bhakta-priyāt*-who are affectionate to Your devotees; *ṛta-giraḥ*-who are truthful to the devotees; *suhṛdaḥ*-who are the friend of the devotees; *kṛta-jñāt*-who are grateful to the devotees; *sarvān*-all; *dadāti*-gives; *suhṛdaḥ*-to Your well-wishers; *bhajataḥ*-who worship You by devotional service; *abhikāmān*-desires; *ātmānam*-Yourself; *api*-even; *upacaya*-increase; *apacayau*-and diminution; *na*-not; *yasya*-of whom.



TRANSLATION



" 'My dear Lord, You are very affectionate to Your devotees. You are also a truthful and grateful friend. Where is that learned man who would give You up and surrender to someone else? You fulfill all the desires of Your devotees, so much so that sometimes You even give Yourself to them. Still, You neither increase nor decrease by such activity.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (10.48.26).





TEXT 97





vijña-janera haya yadi kṛṣṇa-guṇa-jñāna



anya tyaji', bhaje, tāte uddhava--pramāṇa



SYNONYMS



*vijña-janera*-of an experienced person; *haya*-there is; *yadi*-if; *kṛṣṇa*-guṇa-jñāna-knowledge of Kṛṣṇa's transcendental qualities; *anya*-others; *tyaji'*-giving up; *bhaje*-he engages in devotional service; *tāte*-in that connection; *uddhava*-Uddhava; *pramāṇa*-the evidence.



TRANSLATION



"Whenever an experienced person develops real knowledge of Kṛṣṇa and His transcendental qualities, he naturally gives up all other engagements and renders service to the Lord. Uddhava gives evidence concerning this.





TEXT 98





aho bakī yaṁ stana-kāla-kūṭaṁ



jighāṁsayāpāyayad apy asādhvī



lebhe gatiṁ dhātry-ucitāṁ tato 'nyaṁ



kaṁ vā dayāluṁ śaraṇaṁ vrajema



SYNONYMS



*aho*-how wonderful; *bakī*-Pūtanā, the sister of Bakāsura; *yam*-whom; *stana*-on the two breasts; *kāla-kūṭam*-the deadly poison; *jighāṁsayā*-with a desire to kill; *apāyayat*-forced to drink; *api*-although; *asādhvī*-dangerously inimical to Kṛṣṇa; *lebhe*-achieved; *gatim*-the destination; *dhātrī*-for a nurse; *ucitām*-suitable; *tataḥ*-than Him; *anyam*-other; *kam*-to whom; *vā*-or; *dayālum*-the most merciful; *śaraṇam*-shelter; *vrajema*-shall take.



TRANSLATION



" 'Oh, how wonderful it is! Pūtanā, the sister of Bakāsura, wanted to kill Kṛṣṇa by smearing deadly poison on her breasts and having Kṛṣṇa take it. Nonetheless, Lord Kṛṣṇa accepted her as His mother, and thus she attained the destination befitting Kṛṣṇa's mother. Of whom should I take shelter but Kṛṣṇa, who is most merciful?'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (3.2.23).





TEXT 99





śaraṇāgatera, akiñcanera--eka-i lakṣaṇa



tāra madhye praveśaye 'ātma-samarpaṇa'



SYNONYMS



*śaraṇāgatera*-of a person who has fully taken shelter of Kṛṣṇa; *akiñcanera*-of a person who is free of all material desires; *eka-i lakṣaṇa*-the symptoms are one and the same; *tāra madhye*-of them all; *praveśaye*-enters; *ātma*-samarpaṇa-full surrender.



TRANSLATION



"There are two kinds of devotees-those who are fully satiated and free from all material desires and those who are fully surrendered to the lotus feet of the Lord. Their qualities are one and the same, but those who are fully surrendered to Kṛṣṇa's lotus feet are qualified with another transcendental quality-ātma-samarpaṇa, full surrender without reservation.





TEXT 100





ānukūlyasya saṅkalpaḥ



prātikūlyasya varjanam



rakṣiṣyatīti viśvāso



goptṛtve varaṇaṁ tathā



ātma-nikṣepa-kārpaṇye



ṣaḍ-vidhā śaraṇāgatiḥ



SYNONYMS



*ānukūlyasya*-of anything that assists devotional service to the Lord; *saṅkalpaḥ*-acceptance; *prātikūlyasya*-of anything that hinders devotional service; *varjanam*-complete rejection; *rakṣiṣyati*-He will protect; *iti*-thus; *viśvāsaḥ*-strong conviction; *goptṛtve*-in being the guardian, like the father or husband, master or maintainer; *varaṇam*-acceptance; *tathā*-as well as; *ātma*-nikṣepa-full self-surrender; *kārpaṇye*-humility; *ṣaṭ*-vidhā-sixfold; *śaraṇa-āgatiḥ*-process of surrender.



TRANSLATION



" 'The six divisions of surrender are the acceptance of those things favorable to devotional service, the rejection of unfavorable things, the conviction that Kṛṣṇa will give protection, the acceptance of the Lord as one's guardian or master, full self-surrender and humility.



PURPORT



One who is fully surrendered is qualified with the six following characteristics. (1) The devotee has to accept everything that is favorable for the rendering of transcendental loving service to the Lord. (2) He must reject everything unfavorable to the Lord's service. This is also called renunciation. (3) A devotee must be firmly convinced that Kṛṣṇa will give him protection. No one else can actually give one protection, and being firmly convinced of this is called faith. This kind of faith is different from the faith of an impersonalist who wants to merge into the Brahman effulgence in order to benefit by cessation of repeated birth and death. A devotee wants to remain always in the Lord's service. In this way, Kṛṣṇa is merciful to His devotee and gives him all protection from the dangers found on the path of devotional service. (4) The devotee should accept Kṛṣṇa as his supreme maintainer and master. He should not think that he is being protected by a demigod. He should depend only on Kṛṣṇa, considering Him the only protector. The devotee must be firmly convinced that within the three worlds he has no protector or maintainer other than Kṛṣṇa. (5) Self-surrender means remembering that one's activities and desires are not independent. The devotee is completely dependent on Kṛṣṇa, and he acts and thinks as Kṛṣṇa desires. (6) The devotee is meek and humble. As stated in *Bhagavad-gītā*:





sarvasya cāhaṁ hṛdi sanniviṣṭo

mattaḥ smṛtir jñānam apohanaṁ ca

vedaiś ca sarvair aham eva vedyo

vedānta-kṛd veda-vid eva cāham



"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the *Vedas* am I to be known; indeed I am the compiler of Vedānta, and I am the knower of the *Vedas*." (Bg. 15.15)





Situated in everyone's heart, Kṛṣṇa deals differently according to the living entity's position. The living entity's position is to be under the protection of the illusory energy or under Kṛṣṇa's personal protection. When a living entity is fully surrendered, he is under the direct protection of Kṛṣṇa, and Kṛṣṇa gives him all intelligence by which he can advance in spiritual realization. The nondevotee, however, being under the protection of the illusory energy, increasingly forgets his relationship with Kṛṣṇa. Sometimes it is asked how Kṛṣṇa causes one to forget. Kṛṣṇa causes His devotee to forget material activities, and through the agency of māyā, Kṛṣṇa causes the nondevotee to forget his devotional service to the Lord. This is called apohana.





TEXT 101





tavāsmīti vadan vācā



tathaiva manasā vidan



tat-sthānam āśritas tanvā



modate śaraṇāgataḥ



SYNONYMS



*tava*-His; *asmi*-I am; *iti*-thus; *vadan*-saying; *vācā*-by words; *tathā*-so; *eva*-certainly; *manasā*-with the mind; *vidan*-knowing; *tat*-sthānam-His place; *āśritaḥ*-taken shelter of; *tanvā*-by the body; *modate*-he enjoys; *śaraṇa-āgataḥ*-fully surrendered.



TRANSLATION



" 'One whose body is fully surrendered takes shelter at the holy place where Kṛṣṇa had His pastimes, and he prays to the Lord, "My Lord, I am Yours." Understanding this with his mind, he enjoys spiritual bliss.



PURPORT



These last two verses appear in the *Hari-bhakti-vilāsa* (11.417,418).





TEXT 102





śaraṇa lañā kare kṛṣṇe ātma-samarpaṇa



kṛṣṇa tāre kare tat-kāle ātma-sama



SYNONYMS



*śaraṇa lañā*-taking shelter; *kare*-does; *kṛṣṇe*-unto Kṛṣṇa; *ātma*-samarpaṇa-fully surrendering; *kṛṣṇa*-Lord Kṛṣṇa; *tāre*-him; *kare*-makes; *tat*-kāle-immediately; *ātma-sama*-one of His confidential associates.



TRANSLATION



"When a devotee thus fully surrenders unto Kṛṣṇa's lotus feet, Kṛṣṇa accepts him as one of His confidential associates.





TEXT 103





martyo yadā tyakta-samasta-karmā



niveditātmā vicikīrṣito me



tadāmṛtatvaṁ pratipadyamāno



mayātma-bhūyāya ca kalpate vai



SYNONYMS



*martyaḥ*-the living entity subjected to birth and death; *yadā*-as soon as; *tyakta*-given up; *samasta*-all; *karmā*-fruitive activities; *nivedita-ātmā*-a fully surrendered soul; *vicikīrṣitaḥ*-desired to act; *me*-by Me; *tadā*-at that time; *amṛtatvam*-immortality; *pratipadyamānaḥ*-attaining; *mayā*-with Me; *ātma-bhūyāya*-for becoming of a similar nature; *ca*-also; *kalpate*-is eligible; *vai*-certainly.



TRANSLATION



" 'The living entity who is subjected to birth and death attains immortality when he gives up all material activities, dedicates his life to the execution of My order, and acts according to My directions. In this way he becomes fit to enjoy the spiritual bliss derived from exchanging loving mellows with Me.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.29.34). Kṛṣṇa was advising His most confidential servant, Uddhava, about sambandha, abhidheya and prayojana. These concern one's relationship with the Supreme Personality of Godhead and the activities of that relationship, as well as the perfection of life. The Lord also described the characteristics of confidential devotees.





TEXT 104





ebe sādhana-bhakti-lakṣaṇa śuna, sanātana



yāhā haite pāi kṛṣṇa-prema-mahā-dhana



SYNONYMS



*ebe*-now; *sādhana*-bhakti-regulative principles for executing devotional service; *lakṣaṇa*-the symptoms; *śuna*-please hear; *sanātana*-My dear Sanātana; *yāhā haite*-from which; *pāi*-one can get; *kṛṣṇa-prema-mahā-dhana*-the most valuable treasure of love for Kṛṣṇa.



TRANSLATION



"My dear Sanātana, please now hear about the regulative principles for the execution of devotional service. By this process, one can attain the highest perfection of love of Godhead, which is the most desirable treasure.





TEXT 105





kṛti-sādhyā bhavet sādhya-



bhāvā sā sādhanābhidhā



nitya-siddhasya bhāvasya



prākaṭyaṁ hṛdi sādhyatā



SYNONYMS



*kṛti-sādhyā*-which is to be executed by the senses; *bhavet*-should be; *sādhya-bhāvā*-by which love of Godhead is acquired; *sā*-that; *sādhana*-abhidhā-called sādhana-bhakti, or devotional service in practice; *nitya-siddhasya*-which is eternally present; *bhāvasya*-of love of Godhead; *prākaṭyam*-the awakening; *hṛdi*-in the heart; *sādhyatā*-potentiality.



TRANSLATION



" 'When transcendental devotional service by which love for Kṛṣṇa is attained is executed by the senses, it is called sādhana-bhakti, or the regulative discharge of devotional service. Such devotion eternally exists within the heart of every living entity. The awakening of this eternal devotion is the potentiality of devotional service in practice.'



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (1.2.2). Because living entities are minute, atomic parts and parcels of the Lord, devotional service is already present within them in a dormant condition. Devotional service begins with śravaṇa kīrtana, hearing and chanting. When a man is sleeping, he can be awakened by sound vibration; therefore every conditioned soul should be given the chance to hear the Hare Kṛṣṇa mantra chanted by a pure Vaiṣṇava. One who hears the Hare Kṛṣṇa mantra thus vibrated is awakened to spiritual consciousness, or Kṛṣṇa consciousness. In this way one's mind gradually becomes purified, as stated by Śrī Caitanya Mahāprabhu (ceto-darpaṇa-mārjanam). When the mind is purified, the senses are also purified. Instead of using the senses for sense gratification, the awakened devotee employs the senses in the transcendental loving service of the Lord. This is the process by which dormant love for Kṛṣṇa is awakened.





TEXT 106





śravaṇādi-kriyā--tāra 'svarūpa'-lakṣaṇa



'taṭastha'-lakṣaṇe upajāya prema-dhana



SYNONYMS



*śravaṇa-ādi-kriyā*-the process of hearing, chanting and so forth; *tāra*-of that; *svarūpa*-lakṣaṇa-symptoms of the nature; *taṭastha*-lakṣaṇe-marginal symptoms; *upajāya*-awakens; *prema*-dhana-love of Godhead.



TRANSLATION



"The spiritual activities of hearing, chanting, remembering and so forth are the natural characteristics of devotional service. The marginal characteristic is that it awakens pure love for Kṛṣṇa.





TEXT 107





nitya-siddha kṛṣṇa-prema 'sādhya' kabhu naya



śravaṇādi-śuddha-citte karaye udaya



SYNONYMS



*nitya*-siddha-eternally proved; *kṛṣṇa*-prema-love of Kṛṣṇa; *sādhya*-to be gained; *kabhu*-at any time; *naya*-not; *śravaṇa-ādi*-by hearing, etc.; *śuddha*-purified; *citte*-in the heart; *karaye udaya*-awakens.



TRANSLATION



"Pure love for Kṛṣṇa is eternally established in the hearts of living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, the living entity naturally awakens.





TEXT 108





ei ta sādhana-bhakti--dui ta' prakāra



eka 'vaidhī bhakti', 'rāgānugā-bhakti' āra



SYNONYMS



*ei ta*-this; *sādhana*-bhakti-process of devotional service; *dui ta' prakāra*-two kinds; *eka*-one; *vaidhī bhakti*-the regulative devotional service; *rāgānugā*-bhakti-spontaneous devotional service; *āra*-and.



TRANSLATION



"There are two processes of practical devotional service. One is regulative devotional service, and the other is spontaneous devotional service.





TEXT 109





rāga-hīna jana bhaje śāstrera ājñāya



'vaidhī bhakti' bali' tāre sarva-śāstre gāya



SYNONYMS



*rāga-hīna*-who are without spontaneous attachment to Kṛṣṇa; *jana*-persons; *bhaje*-execute devotional service; *śāstrera ājñāya*-according to the principles and regulations described in the revealed scriptures; *vaidhī bhakti*-regulative devotional service; *bali'*-calling; *tāre*-that; *sarva-śāstre*-all revealed scriptures; *gāya*-sing.



TRANSLATION



"Those who have not attained the platform of spontaneous attachment in devotional service render devotional service under the guidance of a bona fide spiritual master according to the regulative principles mentioned in the revealed scriptures. According to the revealed scriptures, this kind of devotional service is called vaidhī bhakti.



PURPORT



In the beginning, one has to hear from a bona fide spiritual master. This is favorable for advancing in devotional service. According to this process, one hears, chants, remembers and engages in Deity worship, acting under the directions of the spiritual master. These are the essential primary activities of devotional service. Devotional service must not be executed for some material purpose. One should not even have a desire to merge into the Absolute Truth. One has to render such service out of love only. Ahaitukī, apratihatā. Devotional service must be without ulterior motives; then material conditions cannot check it. Gradually one can rise to the platform of spontaneous loving service. A child is sent to school by force to receive an education, but when he gets a little taste of education at an advanced age, he automatically participates and becomes a learned scholar. One cannot force a person to become a scholar, but sometimes force is used in the beginning. A child is forced to go to school and read and write according to the instructions of his teachers. Such is the difference between vaidhī bhakti and spontaneous bhakti. Dormant love for Kṛṣṇa exists in everyone's heart, and it simply has to be awakened by the regulative process of devotional service. One has to learn to use a typewriter by following the regulative principles of the typing book. One has to place his fingers on the keys in such a way and practice, but when one becomes adept, he can type swiftly and correctly without even looking at the keys. Similarly, one has to follow the rules and regulations of devotional service as they are set down by the spiritual master; then one can come to the point of spontaneous loving service. This love is already there within the heart of everyone (nitya-siddha kṛṣṇa-prema).





Spontaneous service is not artificial. One simply has to come to that platform by rendering devotional service according to the regulative principles. Thus one has to practice hearing and chanting and follow the other regulative principles by washing the temple, cleansing oneself, rising early in the morning, attending maṅgala-ārati and so on. If one does not come to the platform of spontaneous service in the beginning, he must adopt regulative service according to the instructions of the spiritual master. This regulative service is called vaidhī bhakti.





TEXT 110





tasmād bhārata sarvātmā



bhagavān harir īśvaraḥ



śrotavyaḥ kīrtitavyaś ca



smartavyaś cecchatābhayam



SYNONYMS



*tasmāt*-therefore; *bhārata*-O descendant of Bharata; *sarva-ātmā*-the all pervasive Lord, who is situated in everyone's heart; *bhagavān*-the Supreme Personality of Godhead; *hariḥ*-Lord Hari, who takes away all the miserable conditions of material existence; *īśvaraḥ*-the supreme controller; *śrotavyaḥ*-to be heard about (from bona fide sources); *kīrtitavyaḥ*-to be glorified (as one has heard); *ca*-also; *smartavyaḥ*-to be remembered; *ca*-and; *icchatā*-by a person desiring; *abhayam*-freedom from the fearful condition of material existence.

TRANSLATION



" 'O descendant of Bharata! O Mahārāja Parīkṣit! The Supreme Personality of Godhead, who is situated in everyone's heart as Paramātmā, who is the supreme controller and who always removes the miseries of living entities, must always be heard about from reliable sources, and He must be glorified and remembered by one who wishes to become fearless.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.1.5). It is one's duty to understand the Supreme Personality of Godhead through the hearing process. This is called śrotavyaḥ. If one has heard properly about the Supreme Personality of Godhead, his duty is to glorify the Lord and preach His glories. This is called kīrtitavyaḥ. When one hears about the Lord and glorifies Him, it is natural to think of Him. This is called smartavyaḥ. All this must be carried out if one actually wants to be immune from fear.





TEXT 111





mukha-bāhūru-pādebhyaḥ



puruṣasyāśramaiḥ saha



catvāro jajñire varṇā



guṇair viprādayaḥ pṛthak



SYNONYMS



*mukha*-the mouth; *bāhu*-the arms; *ūru*-the waist; *pādebhyaḥ*-from the legs; *puruṣasya*-of the supreme person; *āśramaiḥ*-the different spiritual orders; *saha*-with; *catvāraḥ*-the four; *jajñire*-appeared; *varṇāḥ*-social orders; *guṇaiḥ*-with particular qualifications; *vipra-ādayaḥ*-brāhmaṇas, etc.; *pṛthak*-separately.



TRANSLATION



" 'From the mouth of Brahmā, the brahminical order has come into existence. Similarly, from his arms the kṣatriyas have come, from his waist the vaiśyas have come and from his legs the śūdras have come. These four orders and their spiritual counterparts [brahmacarya, gṛhastha, vānaprastha and sannyāsa] combine to make human society complete.



PURPORT



This verse and the next are quotations from *Śrīmad-Bhāgavatam* (11.5.2-3).





TEXT 112





ya eṣāṁ puruṣaṁ sākṣād



ātma-prabhavam īśvaram



na bhajanty avajānanti



sthānād bhraṣṭāḥ patanty adhaḥ



SYNONYMS



*ye*-those who; *eṣām*-of those divisions of social and spiritual orders; *puruṣam*-the Supreme Personality of Godhead; *sākṣāt*-directly; *ātma-prabhavam*-the source of everyone; *īśvaram*-the supreme controller; *na*-not; *bhajanti*-worship; *avajānanti*-or who neglect; *sthānāt*-from their proper place; *bhraṣṭāḥ*-being fallen; *patanti*-fall; *adhaḥ*-downward into hellish conditions.



TRANSLATION



" 'If one simply maintains an official position in the four varṇas and āśramas but does not worship the Supreme Lord Viṣṇu, he falls down from his puffed-up position into a hellish condition.'





TEXT 113





smartavyaḥ satataṁ viṣṇur



vismartavyo na jātucit



sarve vidhi-niṣedhāḥ syur



etayor eva kiṅkarāḥ



SYNONYMS



*smartavyaḥ*-to be remembered; *satatam*-always; *viṣṇuḥ*-Lord Viṣṇu; *vismartavyaḥ*-to be forgotten; *na*-not; *jātucit*-at any time; *sarve*-all; *vidhi*-niṣedhāḥ-rules and prohibitions mentioned in the revealed scripture or given by the spiritual master; *syuḥ*-should be; *etayoḥ*-of these two principles (always to remember Kṛṣṇa or Viṣṇu and never to forget Him); *eva*-certainly; *kiṅkarāḥ*-the servants.



TRANSLATION



" 'Kṛṣṇa is the origin of Lord Viṣṇu. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the śāstras should be the servants of these two principles.'



PURPORT



This verse is a quotation from the *Padma Purāṇa*. There are many regulative principles in the śāstras and directions given by the spiritual master. These regulative principles should act as servants of the basic principle-that is, one should always remember Kṛṣṇa and never forget Him. This is possible when one chants the Hare Kṛṣṇa mantra. Therefore one must strictly chant the Hare Kṛṣṇa mahā-mantra twenty-four hours daily. One may have other duties to perform under the direction of the spiritual master, but he must first abide by the spiritual master's order to chant a certain number of rounds. In our Kṛṣṇa consciousness movement, we have recommended that the neophyte chant at least sixteen rounds. This chanting of sixteen rounds is absolutely necessary if one wants to remember Kṛṣṇa and not forget Him. Of all the regulative principles, the spiritual master's order to chant at least sixteen rounds is most essential.





One may sell books or enlist life members or render some other service, but these duties are not ordinary duties. These duties serve as an impetus for remembering Kṛṣṇa. When one goes with a saṅkīrtana party or sells books, he naturally remembers that he is going to sell Kṛṣṇa's books. In this way, he is remembering Kṛṣṇa. When one goes to enlist a life member, he talks about Kṛṣṇa and thereby remembers Him. Smartavyaḥ satataṁ viṣṇur vismartavyo na jātucit. The conclusion is that one must act in such a way that he will always remember Kṛṣṇa, and one must refrain from doing things that make him forget Kṛṣṇa. These two principles form the basic background of Kṛṣṇa consciousness.





TEXT 114





vividhāṅga sādhana-bhaktira bahuta vistāra



saṅkṣepe kahiye kichu sādhanāṅga-sāra



SYNONYMS



*vividha*-aṅga-varieties of limbs (regulative principles); *sādhana-bhaktira*-of regulative devotional service; *bahuta*-many; *vistāra*-expansions; *saṅkṣepe*-in brief; *kahiye*-I shall speak; *kichu*-something; *sādhana-aṅga-sāra*-the essential parts of the practice of devotional service.



TRANSLATION



"I shall say something about the various practices of devotional service, which is expanded in so many ways. I wish to speak briefly of the essential practices.





TEXT 115





guru-pādāśraya, dīkṣā, gurura sevana



sad-dharma-śikṣā, pṛcchā, sādhu-mārgānugamana



SYNONYMS



*guru*-pāda-āśraya-shelter at the feet of a bona fide spiritual master; *dīkṣā*-initiation by the spiritual master; *gurura sevana*-service to the spiritual master; *sat*-dharma-śikṣā-instruction in the transcendental process of devotional service; *pṛcchā*-and inquiry; *sādhu-mārga*-the path of transcendental devotional service; *anugamana*-following strictly.



TRANSLATION



"On the path of regulative devotional service, one must observe the following items: (1) One must accept a bona fide spiritual master. (2) Accept initiation from him. (3) Serve him. (4) Receive instructions from the spiritual master and make inquiries in order to learn devotional service. (5) Follow in the footsteps of the previous ācāryas and follow the directions given by the spiritual master.





TEXT 116





kṛṣṇa-prītye bhoga-tyāga, kṛṣṇa-tīrthe vāsa



yāvan-nirvāha-pratigraha, ekādaśy-upavāsa



SYNONYMS



*kṛṣṇa-prītye*-for satisfaction of Kṛṣṇa; *bhoga*-tyāga-acceptance and rejection of something; *kṛṣṇa*-tīrthe vāsa-residence in a place where Kṛṣṇa is situated; *yāvat*-nirvāha-as much as required to keep the body and soul together; *pratigraha*-acceptance of gifts; *ekādaśī*-upavāsa-observance of fasting on the Ekādaśī day.



TRANSLATION



"The next steps are as follows: (6) One should be prepared to give up everything for Kṛṣṇa's satisfaction, and one should also accept everything for Kṛṣṇa's satisfaction. (7) One must live in a place where Kṛṣṇa is present-a city like Vṛndāvana or Mathurā or a Kṛṣṇa temple. (8) One should acquire a livelihood that is just sufficient to keep body and soul together. (9) One must fast on Ekādaśī day.





TEXT 117





dhātry-aśvattha-go-vipra-vaiṣṇava-pūjana



sevā-nāmāparādhādi dūre visarjana



SYNONYMS



*dhātrī*-a type of tree; *aśvattha*-the banyan trees; *go*-the cows; *vipra*-the brāhmaṇas; *vaiṣṇava*-the devotees of Lord Viṣṇu; *pūjana*-worshiping; *sevā*-in devotional service; *nāma*-in chanting of the holy name; *aparādha-ādi*-the offenses; *dūre*-far away; *visarjana*-giving up.



TRANSLATION



"One should worship dhātrī trees, banyan trees, cows, brāhmaṇas and devotees of Lord Viṣṇu. One should avoid offenses against devotional service and the holy name.



There are ten items in the beginning of devotional service, up to the point of worshiping the dhātrī tree, banyan tree, cow, brāhmaṇa and devotee of Lord Viṣṇu. The eleventh item is to avoid offenses when rendering devotional service and chanting the holy names.





TEXT 118





avaiṣṇava-saṅga-tyāga, bahu-śiṣya nā kariba



bahu-grantha-kalābhyāsa-vyākhyāna varjiba



SYNONYMS



*avaiṣṇava*-of one who is not a devotee of the Lord; *saṅga*-the association; *tyāga*-giving up; *bahu-śiṣya*-an unlimited number of disciples; *nā kariba*-should not accept; *bahu-grantha*-of many different types of scriptures; *kalā*-abhyāsa-studying a portion; *vyākhyāna*-and explanation; *varjiba*-we should give up.



TRANSLATION



"The twelfth item is to give up the company of nondevotees. (13) One should not accept an unlimited number of disciples. (14) One should not partially study many scriptures just to be able to give references and expand explanations.



PURPORT



Accepting an unlimited number of devotees or disciples is very risky for one who is not a preacher. According to Śrīla Jīva Gosvāmī, a preacher has to accept many disciples to expand the cult of Śrī Caitanya Mahāprabhu. This is risky because when a spiritual master accepts a disciple, he naturally accepts the disciple's sinful activities and their reactions. Unless he is very powerful, he cannot assimilate all the sinful reactions of his disciples. Thus if he is not powerful, he has to suffer the consequences, for one is forbidden to accept many disciples.





One should not partially study a book just to pose oneself as a great scholar by being able to refer to scriptures. In our Kṛṣṇa consciousness movement we have therefore limited our study of Vedic literatures to *Bhagavad-gītā*, *Śrīmad-Bhāgavatam*, *Caitanya-caritāmṛta* and *Bhakti-rasāmṛta-sindhu*. These four works are sufficient for preaching purposes. They are adequate for the understanding of the philosophy and the spreading of missionary activities all over the world. If one studies a particular book, he must do so thoroughly. That is the principle. By thoroughly studying a limited number of books, one can understand the philosophy.





TEXT 119





hāni-lābhe sama, śokādira vaśa nā ha-iba



anya-deva, anya-śāstra nindā nā kariba



SYNONYMS



*hāni*-in loss; *lābhe*-in gain; *sama*-equal; *śoka-ādira*-of lamentation and so on; *vaśa*-under the control; *nā ha-iba*-we should not be; *anya*-deva-other demigods; *anya-śāstra*-other scriptures; *nindā*-criticizing; *nā kariba*-we should not do.



TRANSLATION



"Fifteen: The devotee should treat loss and gain equally. (16) The devotee should not be overwhelmed by lamentation. (17) The devotee should not worship demigods, nor should he disrespect them. Similarly, the devotee should not study or criticize other scriptures.





TEXT 120





viṣṇu-vaiṣṇava-nindā, grāmya-vārtā nā śuniba



prāṇi-mātre manovākye udvega nā diba



SYNONYMS



*viṣṇu*-vaiṣṇava-nindā-blaspheming of Lord Viṣṇu and His devotee; *grāmya*-vārtā-ordinary talks; *nā śuniba*-we should not hear; *prāṇi-mātre*-to any living entity however insignificant; *manaḥ-vākye*-by mind or by words; *udvega*-anxiety; *nā diba*-we should not give.



TRANSLATION



"Eighteen: The devotee should not hear Lord Viṣṇu or His devotees blasphemed. (19) The devotee should avoid reading or hearing newspapers or mundane books that contain stories of love affairs between men and women or subjects palatable to the senses. (20) Neither by mind nor words should the devotee cause anxiety to any living entity, regardless how insignificant he may be.



PURPORT



The first ten items are dos and the second ten items are don'ts. Thus the first ten items give direct action, and the second ten items give indirect action.





TEXT 121





śravaṇa, kīrtana, smaraṇa, pūjana, vandana



paricaryā, dāsya, sakhya, ātma-nivedana



SYNONYMS



*śravaṇa*-hearing; *kīrtana*-chanting; *smaraṇa*-remembering; *pūjana*-worshiping; *vandana*-praying; *paricaryā*-serving; *dāsya*-accepting servitorship; *sakhya*-friendship; *ātma*-nivedana-surrendering fully.



TRANSLATION



"After one is established in devotional service, the positive actions are (1) hearing, (2) chanting, (3) remembering, (4) worshiping, (5) praying, (6) serving, (7) accepting servitorship, (8) becoming a friend and (9) surrendering fully.





TEXT 122





agre nṛtya, gīta, vijñapti, daṇḍavan-nati



abhyūtthāna, anuvrajyā, tīrtha-gṛhe gati



SYNONYMS



*agre nṛtya*-dancing before the Deity; *gīta*-songs; *vijñapti*-opening the mind; *daṇḍavat*-nati-offering obeisances; *abhyūtthāna*-stand up; *anuvrajyā*-following; *tīrtha*-gṛhe gati-going to temples and places of pilgrimage.



TRANSLATION



"One should also (10) dance before the Deity, (11) sing before the Deity, (12) open one's mind to the Deity, (13) offer obeisances to the Deity, (14) stand up before the Deity and the spiritual master just to show them respect, (15) follow the Deity or the spiritual master and (16) visit different places of pilgrimage or go see the Deity in the temple.





TEXT 123





parikramā, stava-pāṭha, japa, saṅkīrtana



dhūpa-mālya-gandha-mahāprasāda-bhojana



SYNONYMS



*parikramā*-circumambulation; *stava*-pāṭha-recitation of different prayers; *japa*-chanting softly; *saṅkīrtana*-chanting congregationally; *dhūpa*-incense; *mālya*-flower garlands; *gandha*-scents; *mahā*-prasāda-remnants of food offered to Viṣṇu; *bhojana*-eating or enjoying.



TRANSLATION



"One should (17) circumambulate the temple, (18) recite various prayers, (19) chant softly, (20) chant congregationally, (21) smell the incense and flower garlands offered to the Deity, and (22) eat the remnants of food offered to the Deity.





TEXT 124





ārātrika-mahotsava-śrīmūrti-darśana



nija-priya-dāna, dhyāna, tadīya-sevana



SYNONYMS



ārātrika-ārati; *mahotsava*-festivals; *śrīmūrti*-darśana-seeing the Deity; *nija-priya-dāna*-to present to the Lord something very dear to oneself; *dhyāna*-meditation; *tadīya*-sevana-rendering service to those related to the Lord.



TRANSLATION



"One should (23) attend ārati and festivals, (24) see the Deity, (25) present what is very dear to oneself to the Deity, (26) meditate, and (27) serve those related to the Lord.





TEXT 125





'tadīya'--tulasī, vaiṣṇava, mathurā, bhāgavata



ei cārira sevā haya kṛṣṇera abhimata



SYNONYMS



*tadīya*-related to the Lord; *tulasī*-tulasī leaves; *vaiṣṇava*-devotees; *mathurā*-the birthplace of Kṛṣṇa; *bhāgavata-Śrīmad*-Bhāgavatam; *ei cārira*-of these four; *sevā*-the service; *haya*-is; *kṛṣṇera abhimata*-the desire of Kṛṣṇa.



TRANSLATION



"Tadīya means the tulasī leaves, the devotees of Kṛṣṇa, the birthplace of Kṛṣṇa, Mathurā, and the Vedic literature *Śrīmad-Bhāgavatam*. Kṛṣṇa is very eager to see His devotee serve tulasī, Vaiṣṇavas, Mathurā and *Bhāgavatam*.



PURPORT



After item twenty-six (meditation), the twenty-seventh is to serve tulasī, the twenty-eighth is to serve the Vaiṣṇava, the twenty-ninth is to live in Mathurā, the birthplace of Lord Kṛṣṇa, and the thirtieth is to read *Śrīmad-Bhāgavatam* regularly.





TEXT 126





kṛṣṇārthe akhila-ceṣṭā, tat-kṛpāvalokana



janma-dinādi-mahotsava lañā bhakta-gaṇa



SYNONYMS



*kṛṣṇa-arthe*-for the sake of Kṛṣṇa; *akhila-ceṣṭā*-all activity; *tat*-kṛpa-avalokana-looking for His mercy; *janma-dina-ādi*-the appearance day and so on; *mahotsava*-festivals; *lañā bhakta*-gaṇa-with devotees.



TRANSLATION



"Thirty-one: One should perform all endeavors for Kṛṣṇa. (32) One should look forward to His mercy. (33) One should partake of various ceremonies with devotees, ceremonies like Lord Kṛṣṇa's birthday or Rāmacandra's birthday.





TEXT 127





sarvathā śaraṇāpatti, kārtikādi-vrata



'catuḥ-ṣaṣṭi aṅga' ei parama-mahattva



SYNONYMS



*sarvathā*-in all respects; *śaraṇa-āpatti*-surrender; *kārtika-ādi-vrata*-to observe special vows in the month of Kārttika; *catuḥ-ṣaṣṭi aṅga*-sixty-four parts; *ei*-this; *parama-mahattva*-very important items.



TRANSLATION



"Thirty-four: One should surrender to Kṛṣṇa in all respects. (35) One should observe particular vows like kārtika-vrata. These are some of the sixty-four important items of devotional service.





TEXT 128





sādhu-saṅga, nāma-kīrtana, bhāgavata-śravaṇa



mathurā-vāsa, śrī-mūrtira śraddhāya sevana



SYNONYMS



*sādhu*-saṅga-association with devotees; *nāma*-kīrtana-chanting the holy name; *bhāgavata-śravaṇa*-hearing Śrīmad-Bhāgavatam; *mathurā*-vāsa-living at Mathurā; *śrī*-mūrtira śraddhāya sevana-worshiping the Deity with faith and veneration.



TRANSLATION



"One should associate with devotees, chant the holy name of the Lord, hear *Śrīmad-Bhāgavatam*, reside at Mathurā and worship the Deity with faith and veneration.





TEXT 129





sakala-sādhana-śreṣṭha ei pañca aṅga



kṛṣṇa-prema janmāya ei pāṅcera alpa saṅga



SYNONYMS



*sakala-sādhana*-of all items for executing devotional service; *śreṣṭha*-the best; *ei pañca aṅga*-these five limbs; *kṛṣṇa*-prema-love of Kṛṣṇa; *janmāya*-awakens; *ei*-these; *pāṅcera*-of the five; *alpa saṅga*-slight association with or performance.



TRANSLATION



"These five limbs of devotional service are the best of all. Even a slight performance of these five awakens love for Kṛṣṇa.



PURPORT



Śrīla Bhaktivinoda Ṭhākura points out that there are thirty-five items up to the point of observing special vows in the month of Kārttika. To these thirty-five items, another four are added-namely marking tilaka on different parts of the body, writing the names of the Lord all over the body, accepting the Deity's garland and accepting caraṇāmṛta. These four items are understood to be included by Kavirāja Gosvāmī within arcana, worship of the Deity. Although these items are not mentioned here, they are to be added to the previous thirty-five items. Thus the total number becomes thirty-nine. To these thirty-nine should be added five others: association with devotees, chanting the Hare Kṛṣṇa mahā-mantra, reading *Śrīmad-Bhāgavatam* regularly, residing in Mathurā, the birthplace of Kṛṣṇa, and worshiping the Deity with great respect and veneration. The thirty-nine items plus these five come to a total of forty-four. If we add the previous twenty items to these forty-four, the total number becomes sixty-four. The five items mentioned above repeat previously mentioned items. In the *Bhakti-rasāmṛta-sindhu*, Śrīla Rūpa Gosvāmī states:





aṅgānāṁ pañcakasyāsya

pūrva-vilikhitasya ca

nikhila-śraiṣṭhya-bodhāya

punar apy atra śaṁsanam



"The glorification of these five items [association with devotees, chanting the holy name and so on] is to make known the complete superiority of these five practices of devotional service.





The sixty-four items of devotional service include all the activities of the body, mind and senses. Thus the sixty-four items engage one in devotional service in all respects.





TEXT 130





śraddhā viśeṣataḥ prītiḥ



śrī-mūrter aṅghri-sevane



SYNONYMS



*śraddhā*-faith; *viśeṣataḥ*-particularly; *prītiḥ*-love; *śrī-mūrteḥ*-of the Deity form of the Lord; *aṅghri-sevane*-in service of the lotus feet.



TRANSLATION



" 'One should have full faith and Iove in worshiping the lotus feet of the Deity.



PURPORT



This verse and the following two verses are found in the *Bhakti-rasāmṛta-sindhu* (1.2.90-92).





TEXT 131





śrīmad-bhāgavatārthānām



āsvādo rasikaiḥ saha



sajātīyāśaye snigdhe



sādhau saṅgaḥ svato vare



SYNONYMS



*śrīmad-bhāgavata*-of Śrīmad-Bhāgavatam; *arthānām*-of the meanings; *āsvādaḥ*-enjoying the taste; *rasikaiḥ saha*-with the devotees; *sa*-jātīya-similar; *āśaye*-endowed with a desire; *snigdhe*-advanced in devotional affection; *sādhau*-with a devotee; *saṅgaḥ*-association; *svataḥ*-for one's self; *vare*-better.



TRANSLATION



" 'One should taste the meaning of *Śrīmad-Bhāgavatam* in the association of pure devotees, and one should associate with the devotees who are more advanced than oneself and endowed with a similar type of affection for the Lord.



PURPORT



The words sajātīyāśaye snigdhe sādhau saṅgaḥ svato vare are very important items. One should not associate with professional *Bhāgavatam* reciters. A professional *Bhāgavatam* reciter is one who is not in the disciplic succession or one who has no taste for bhakti-yoga. Simply on the strength of grammatical knowledge and word jugglery, professional reciters maintain their bodies and their desires for sense gratification by reading *Śrīmad-Bhāgavatam*. One should also avoid those who are averse to Lord Viṣṇu and His devotees, those who are Māyāvādīs, those who offend the chanting of the Hare Kṛṣṇa mantra, those who simply dress as Vaiṣṇavas or so-called gosvāmīs, and those who make a business by selling Vedic mantras and reciting *Śrīmad-Bhāgavatam* to maintain their families. One should not try to understand *Śrīmad-Bhāgavatam* from such materialistic people. According to the Vedic injunctions: yasya deve parā bhaktiḥ. *Śrīmad-Bhāgavatam* can only be recited by one who has unflinching faith in the lotus feet of Kṛṣṇa and His devotee, the spiritual master. One should try to understand *Śrīmad-Bhāgavatam* from the spiritual master. The Vedic injunction states: bhaktyā bhāgavataṁ grāhyaṁ na buddhyā na ca ṭīkayā. One has to understand *Śrīmad-Bhāgavatam* through the process of devotional service and by hearing the recitation of a pure devotee. These are the injunctions of Vedic literature-śruti and smṛti. Those who are not in the disciplic succession and who are not pure devotees cannot understand the real mysterious objective of *Śrīmad-Bhāgavatam* and Śrīmad *Bhagavad-gītā*.





TEXT 132





nāma-saṅkīrtanaṁ śrīman-



mathurā-maṇḍale sthitiḥ



SYNONYMS



*nāma*-saṅkīrtanam-chanting the Hare Kṛṣṇa mahā-mantra; *śrīman-mathurā-maṇḍale*-in Mathurā, where Kṛṣṇa specifically performs His pastimes; *sthitiḥ*-residence.



TRANSLATION



" 'One should congregationally chant the holy name of the Lord and reside in Vṛndāvana.'



PURPORT



Navadvīpa-dhāma, Jagannātha Purī-dhāma and Vṛndāvana-dhāma are considered to be identical. If one goes to Mathurā-maṇḍala-bhūmi for sense gratification or to make a livelihood, he commits an offense and is condemned. Whoever does so must be penalized in the next life by becoming a hog or a monkey in Vṛndāvana-dhāma. After taking on such a body, the offender is liberated in the next life. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that residing in Vṛndāvana with a view to enjoy sense gratification surely leads a so-called devotee to a lower species.





TEXT 133





durūhādbhuta-vīrye 'smin



śraddhā dūre 'stu pañcake



yatra svalpo 'pi sambandhaḥ



sad-dhiyāṁ bhāva-janmane



SYNONYMS



*durūha*-difficult to be reconciled; *adbhuta*-wonderful; *vīrye*-in the power; *asmin*-in this; *śraddhā*-faith; *dūre*-far away; *astu*-let it be; *pañcake*-in the above-mentioned five principles; *yatra*-in which; *svalpaḥ*-a little; *api*-even; *sambandhaḥ*-connection; *sat-dhiyām*-of those who are intelligent and offenseless; *bhāva-janmane*-to awaken one's dormant love for Kṛṣṇa.



TRANSLATION



" 'The power of these five principles is very wonderful and difficult to reconcile. Even without faith in them, a person who is offenseless can experience dormant love of Kṛṣṇa simply by being a little connected with them.'



PURPORT



This verse is also found in the *Bhakti-rasāmṛta-sindhu* (1.2.238).





TEXT 134





'eka' aṅga sādhe, keha sādhe 'bahu' aṅga



'niṣṭhā' haile upajaya premera taraṅga



SYNONYMS



*eka*-one; *aṅga*-portion; *sādhe*-executes; *keha*-someone; *sādhe*-executes; *bahu*-many; *aṅga*-portions; *niṣṭhā*-firm faith; *haile*-if there is; *upa*-jaya-awaken; *premera*-of love of Godhead; *taraṅga*-the waves.



TRANSLATION



"When one is firmly fixed in devotional service, whether he executes one or many processes of devotional service, the waves of love of Godhead will awaken.



PURPORT



The processes of devotional service are śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam.





TEXT 135





'eka' aṅge siddhi pāila bahu bhakta-gaṇa



ambarīṣādi bhaktera 'bahu' aṅga-sādhana



SYNONYMS



*eka aṅge*-by one portion; *siddhi*-perfection; *pāila*-achieved; *bahu*-many; *bhakta*-gaṇa-devotees; *ambarīṣa-ādi*-King Ambarīṣa Mahārāja and others; *bhaktera*-of devotees; *bahu aṅga*-sādhana-execution of many processes of devotional service.



TRANSLATION



"There are many devotees who execute only one of the nine processes of devotional service. Nonetheless, they get ultimate success. Devotees like Mahārāja Ambarīṣa execute all nine items and they also get ultimate success.





TEXT 136





śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane



prahlādaḥ smaraṇe tad-aṅghri-bhajane lakṣmīḥ pṛthuḥ pūjane



akrūras tv abhivandane kapi-patir dāsye 'tha sakhye 'rjunaḥ



sarvasvātma-nivedane balir abhūt kṛṣṇāptir eṣāṁ parā



SYNONYMS



*śrī-viṣṇoḥ*-of Lord Śrī Viṣṇu; *śravaṇe*-in hearing; *parīkṣit*-King Parīkṣit, known also as Viṣṇurāta, or one who is protected by Lord Viṣṇu; *abhavat*-was; vaiyāsakiḥ-Śukadeva Gosvāmī; *kīrtane*-in reciting Śrīmad-Bhāgavatam; *prahlādaḥ*-Mahārāja Prahlāda; *smaraṇe*-in remembering; *tat-aṅghri*-of Lord Viṣṇu's lotus feet; *bhajane*-in serving; *lakṣmīḥ*-the goddess of fortune; *pṛthuḥ*-Mahārāja Pṛthu; *pūjane*-in worshiping the Deity of the Lord; *akrūraḥ*-Akrūra; *tu*-but; *abhivandane*-in offering prayers; *kapi*-patiḥ-Hanumānjī, or Vajrāṅgajī; *dāsye*-in servitude to Lord Rāmacandra; *atha*-moreover; *sakhye*-in friendship; *arjunaḥ*-Arjuna; *sarvasva-ātma-nivedane*-in fully dedicating oneself; *baliḥ*-Mahārāja Bali; *abhūt*-was; *kṛṣṇa-āptiḥ*-the achievement of the lotus feet of Lord Kṛṣṇa; *eṣām*-of all of them; *parā*-transcendental.



TRANSLATION



" 'Mahārāja Parīkṣit attained the highest perfection, shelter at Lord Kṛṣṇa's lotus feet, simply by hearing about Lord Viṣṇu. Śukadeva Gosvāmī attained perfection simply by reciting *Śrīmad-Bhāgavatam*. Prahlāda Mahārāja attained perfection by remembering the Lord. The goddess of fortune attained perfection by massaging the transcendental legs of Mahā-Viṣṇu. Mahārāja Pṛthu attained perfection by worshiping the Deity, and Akrūra attained perfection by offering prayers unto the Lord. Vajrāṅgajī [Hanumān] attained perfection by rendering service to Lord Rāmacandra, and Arjuna attained perfection simply by being Kṛṣṇa's friend. Bali Mahārāja attained perfection by dedicating everything to the lotus feet of Kṛṣṇa.'



PURPORT



This verse appears in the Padyāvalī (53) and the *Bhakti-rasāmṛta-sindhu* (1.2.265).





TEXTS 137-139





sa vai manaḥ kṛṣṇa-padāravindayor



vacāṁsi vaikuṇṭha-guṇānuvarṇane



karau harer mandira-mārjanādiṣu



śrutiṁ cakārācyuta-sat-kathodaye



mukunda-liṅgālaya-darśane dṛśau



tad-bhṛtya-gātra-sparaśe 'ṅga-saṅgamam



ghrāṇaṁ ca tat-pāda-saroja-saurabhe



śrīmat-tulasyā rasanāṁ tad-arpite



pādau hareḥ kṣetra-padānusarpaṇe



śiro hṛṣīkeśa-padābhivandane



kāmaṁ ca dāsye na tu kāma-kāmyayā



yathottamaḥśloka-janāśrayā ratiḥ



SYNONYMS



*saḥ*-he (Mahārāja Ambarīṣa); *vai*-certainly; *manaḥ*-the mind; *kṛṣṇa*-pada-aravindayoḥ-on the two lotus feet of Kṛṣṇa; *vacāṁsi*-words; *vaikuṇṭha-guṇa-anuvarṇane*-in describing the transcendental character of Kṛṣṇa; *karau*-the two hands; *hareḥ*-of Lord Kṛṣṇa or Viṣṇu; *mandira-mārjana-ādiṣu*-in cleansing the temple of Hari and similar other duties; *śrutim*-the ears; *cakāra*-engaged; *acyuta*-of the Lord; *sat-kathā-udaye*-in the arising of transcendental topics; *mukunda-liṅga*-of the Deities of the Lord; *ālaya*-temples; *darśane*-in visiting; *dṛśau*-the two eyes; *tat-bhṛtya*-of the servants of the Lord; *gātra*-the bodies; *sparaśe*-in touching; *aṅga*-saṅgamam-bodily contact such as embracing or touching the lotus feet; *ghrāṇam*-the sensation of smell; *ca*-and; *tat-pāda-saroja*-of the Lord's lotus feet; *saurabhe*-in the fragrance; *śrīmat*-most auspicious; *tulasyāḥ*-of tulasī leaves; *rasanām*-the tongue; *tat-arpite*-in food offered to the Lord; *pādau*-the two feet; *hareḥ*-of the Lord; *kṣetra*-the place of pilgrimage; *pada-anusarpaṇe*-in walking to; *śiraḥ*-the head; *hṛṣīkeśa*-of the Lord of the senses, the Personality of Godhead; *pada-abhivandane*-in offering prayers at the lotus feet; *kāmam*-all desires; *dāsye*-in serving the Lord; *na*-not; *tu*-but; *kāma*-kāmyayā-with a desire for sense gratification; *yathā*-as much as; *uttamaḥ-śloka*-of the Lord, who is worshiped by selected poems; *jana*-in the devotee; *āśrayā*-having shelter; *ratiḥ*-attachment.



TRANSLATION



" 'Mahārāja Ambarīṣa always engaged his mind at the lotus feet of Kṛṣṇa, his words in describing the spiritual world and the Supreme Personality of Godhead, his hands in cleansing and washing the Lord's temple, his ears in hearing topics about the Supreme Lord, his eyes in seeing the Deity of Lord Kṛṣṇa in the temple, his body in touching the lotus feet of Vaiṣṇavas and embracing them, his nostrils in smelling the aroma of the tulasī leaves offered to Kṛṣṇa's lotus feet, his tongue in tasting food offered to Kṛṣṇa, his legs in going to places of pilgrimage like Vṛndāvana and Mathurā or to the Lord's temple, and his head in touching the lotus feet of the Lord and offering Him prayers. Thus Mahārāja Ambarīṣa desired only to serve the Lord faithfully. In this way he engaged his senses in the transcendental loving service of the Lord. As a result, he awakened his dormant loving propensity for the Lord's service.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (9.4.18-20).





TEXT 140





kāma tyaji' kṛṣṇa bhaje śāstra-ājñā māni'



deva-ṛṣi-pitrādikera kabhu nahe ṛṇī



SYNONYMS



*kāma*-material desires; *tyaji'*-giving up; *kṛṣṇa*-Lord Kṛṣṇa; *bhaje*-worships; *śāstra-ājñā*-the direction of the revealed scripture; *māni'*-accepting; *deva*-demigods; *ṛṣi*-great sages; *pitṛ-ādikera*-of the forefathers and so on; *kabhu*-at any time; *nahe*-not; *ṛṇī*-a debtor.



TRANSLATION



"If a person gives up all material desires and completely engages in the transcendental loving service of Kṛṣṇa, as enjoined in revealed scriptures, he is never indebted to demigods, sages or forefathers.



PURPORT



After birth, every man is indebted in so many ways. He is indebted to the demigods for their supplying necessities like air, light and water. When one takes advantage of Vedic literatures, one becomes indebted to great sages like Vyāsadeva, Nārada, Devala and Asita. When one takes birth in a particular family, he becomes indebted to his forefathers. We are even indebted to common living entities like cows, from whom we take milk. Because we accept service from so many animals, we become indebted. However, if one is completely engaged in the Lord's devotional service, he is absolved of all debts. This is confirmed in the following verse, quoted from *Śrīmad-Bhāgavatam* (11.5.41).





TEXT 141





devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ



na kiṅkaro nāyam ṛṇī ca rājan



sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ



gato mukundaṁ parihṛtya kartam



SYNONYMS



*deva*-of the demigods; *ṛṣi*-of the sages; *bhūta*-of ordinary living entities; *āpta*-of friends and relatives; *nṛṇām*-of ordinary men; *pitṝṇām*-of the forefathers; *na*-not; *kiṅkaraḥ*-the servant; *na*-nor; *ayam*-this one; *ṛṇī*-debtor; *ca*-also; *rājan*-O King; *sarva-ātmanā*-with his whole being; *yaḥ*-a person who; *śaraṇam*-shelter; *śaraṇyam*-the Supreme Personality of Godhead, who affords shelter to all; *gataḥ*-approached; *mukundam*-Mukunda; *parihṛtya*-giving up; *kartam*-duties.



TRANSLATION



" 'One who has given up all material duties and taken full shelter at the lotus feet of Mukunda, who gives shelter to all, is not indebted to the demigods, great sages, ordinary living beings, relatives, friends, mankind or even one's forefathers who have passed away.'



PURPORT



It is said:





adhyāpanaṁ brahma-yajñaḥ

pitṛ-yajñas tu tarpaṇam

homo daivo balir bhauto

nṛ-yajño 'tithi-pūjanam



"By performing oblations with ghee, the demigods are satisfied. By studying the *Vedas*, brahma-yajña is performed, and by this the great sages are satisfied. Offering libations of water before one's forefathers is called pitṛ-yajña. By offering tribute, bhūta-yajña is performed. By properly receiving guests, nṛ-yajña is performed." There are five yajñas and five kinds of indebtedness-indebtedness to the demigods, great sages, forefathers, living entities and common men. Therefore one has to perform five kinds of yajñas, but when one takes to saṅkīrtana-yajña (the chanting of the Hare Kṛṣṇa mantra) one doesn't have to perform any other yajña. In *Śrīmad-Bhāgavatam*, Nārada Muni made a statement about the systematic performance of bhāgavata-dharma in connection with statements previously made by the nine Yogendras before Mahārāja Nimi. The sage Karabhājana Ṛṣi explained the four incarnations of the four yugas, and at the end, in this verse (text 141), he explained the position of Kṛṣṇa's pure devotee and how he is absolved of all debts.





TEXT 142





vidhi-dharma chāḍi' bhaje kṛṣṇera caraṇa



niṣiddha pāpācāre tāra kabhu nahe mana



SYNONYMS



*vidhi*-dharma chāḍi'-giving up all regulative principles of the varṇa and āśrama institution; *bhaje*-worships; *kṛṣṇera caraṇa*-the lotus feet of Lord Kṛṣṇa; *niṣiddha*-forbidden; *pāpa-ācāre*-in sinful activities; *tāra*-his; *kabhu*-at any time; *nahe*-not; *mana*-the mind.



TRANSLATION



"Although the pure devotee does not follow all the regulative principles of varṇāśrama, he worships the lotus feet of Kṛṣṇa. Therefore he naturally has no tendency to commit sin.



PURPORT



The varṇāśrama institution is planned in such a way that one will not commit sinful activities. Material existence continues due to sinful activity. When one acts sinfully in this life, he gets a suitable body for the next life. When one again acts sinfully, he takes on another material body. In this way one is continuously under the influence of material nature.





puruṣaḥ prakṛti-stho hi

bhuṅkte prakṛti-jān guṇān

kāraṇaṁ guṇa-saṅgo 'sya

sad-asad-yoni-janmasu



"The living entity in material nature thus follows the ways of life, enjoying the three modes of material nature. This is due to his association with that material nature. Thus he meets with good and evil among various species." (Bg. 13.22)





Due to our association with the modes of material nature, we get different types of bodies-good and bad. One cannot be liberated from the cycle of birth and death, known as transmigration of the soul, unless one is completely freed from all sinful activities. The best process, therefore, is to take to Kṛṣṇa consciousness. One cannot take to Kṛṣṇa consciousness without being freed from all sinful activities. Naturally one who is very serious about Kṛṣṇa consciousness is freed from all sinful activity. Consequently a devotee is never inclined to commit sins. If one is pressured by the law or obligations to give up sinful activity, one cannot do so. However, if one takes to Kṛṣṇa consciousness, he can very easily give up all sinful activity. This is confirmed herein.





TEXT 143





ajñāne vā haya yadi 'pāpa' upasthita



kṛṣṇa tāṅre śuddha kare, nā karāya prāyaścitta



SYNONYMS



*ajñāne*-by ignorance; *vā*-or; *haya*-there are; *yadi*-if; *pāpa*-sinful activities; *upasthita*-present; *kṛṣṇa*-Lord Kṛṣṇa; *tāṅre*-him (the devotee); *śuddha kare*-purifies; *nā karāya*-does not cause; *prāyaścitta*-atonement.



TRANSLATION



"If, however, a devotee accidentally becomes involved in a sinful activity, Kṛṣṇa purifies him. He does not have to undergo the regulative form of atonement.



PURPORT



Kṛṣṇa purifies from within as caitya-guru, the spiritual master within the heart. This is described in the following verse from *Śrīmad-Bhāgavatam* (11.5.42).





TEXT 144





svapāda-mūlaṁ bhajataḥ priyasya



tyaktānya-bhāvasya hariḥ pareśaḥ



vikarma yac cotpatitaṁ kathañcit



dhunoti sarvaṁ hṛdi sanniviṣṭaḥ



SYNONYMS



*sva-pāda-mūlam*-the lotus feet of Kṛṣṇa, the shelter of the devotees; *bhajataḥ*-who is engaged in worshiping; *priyasya*-who is very dear to Kṛṣṇa; *tyakta*-given up; *anya*-for others; *bhāvasya*-of one whose disposition or inclination; *hariḥ*-the Supreme Personality of Godhead; *para-īśaḥ*-the Supreme Lord; *vikarma*-sinful activities; *yat*-whatever; *ca*-and; *utpatitam*-occurred; *kathañcit*-somehow; *dhunoti*-removes; *sarvam*-everything; *hṛdi*-in the heart; *sanniviṣṭaḥ*-entered.



TRANSLATION



" 'One who has given up everything and taken full shelter at the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to Kṛṣṇa. If he is involved in some sinful activity by accident, the Supreme Personality of Godhead, who is seated within everyone's heart, removes his sins without difficulty.'





TEXT 145





jñāna-vairāgyādi--bhaktira kabhu nahe 'aṅga'



ahiṁsā-yama-niyamādi bule kṛṣṇa-bhakta-saṅga



SYNONYMS



*jñāna*-the path of knowledge; *vairāgya-ādi*-the path of renunciation and so on; *bhaktira*-of devotional service; *kabhu*-at any time; *nahe*-not; *aṅga*-a part; *ahiṁsā*-nonviolence; *yama*-controlling the senses and the mind; *niyama-ādi*-restrictions and so on; *bule*-roam; *kṛṣṇa-bhakta-saṅga*-in the association of a devotee of Lord Kṛṣṇa.



TRANSLATION



"The path of speculative knowledge and renunciation is not very essential for devotional service. Indeed, good qualities such as nonviolence and mind and sense control automatically accompany a devotee of Lord Kṛṣṇa.



PURPORT



Sometimes a neophyte devotee or ordinary person thinks highly of speculative knowledge, austerity, penances and renunciation, thinking them the only path for advancement in devotional service. Actually this is not a fact. The path of knowledge, mystic yoga and renunciation has nothing to do with the pure soul. When one is temporarily in the material world, such processes may help a little, but they are not necessary for a pure devotee of Kṛṣṇa. In the material world, such activities end in material enjoyment or merging into the effulgence of the Supreme. They have nothing to do with the eternal loving service of the Lord. If one abandons speculative knowledge and simply engages in devotional service, he has attained his perfection. The devotee has no need for speculative knowledge, pious activity or mystic yoga. All these are automatically present when one renders the Lord transcendental loving service.





TEXT 146





tasmān mad-bhakti-yuktasya



yogino vai mad-ātmanaḥ



na jñānaṁ na ca vairāgyaṁ



prāyaḥ śreyo bhaved iha



SYNONYMS



*tasmāt*-therefore; *mat-bhakti*-in My devotional service; *yuktasya*-of one who is engaged; *yoginaḥ*-the first-class yogī or mystic; *vai*-certainly; *mat-ātmanaḥ*-whose mind is always engaged in Me; *na*-not; *jñānam*-speculative knowledge; *na*-not; *ca*-also; *vairāgyam*-dry renunciation; *prāyaḥ*-for the most part; *śreyaḥ*-beneficial; *bhavet*-would be; *iha*-in this world.



TRANSLATION



" 'For one who is fully engaged in My devotional service, whose mind is fixed on Me in bhakti-yoga, the path of speculative knowledge and dry renunciation is not very beneficial.'



PURPORT



The path of devotional service is always independent of other activity. The path of speculative knowledge or mystic yoga may be a little beneficial in the beginning, but it cannot be considered part of devotional service. This verse (*Śrīmad-Bhāgavatam* 11.20.31) was spoken by Lord Kṛṣṇa when He was speaking to Uddhava before His departure from this material world. These are important instructions given directly by Lord Kṛṣṇa. Śrī Uddhava asked the Lord about the two kinds of instructions given in the *Vedas*. One instruction is called pravṛtti-mārga, and the other is called nivṛtti-mārga. These are directions for enjoying the material world according to regulative principles and then giving up the material world for higher spiritual understanding. Sometimes one does not know whether to practice speculative knowledge or mystic yoga for advancement in spiritual knowledge. Kṛṣṇa explains to Uddhava that the mechanical process of speculative knowledge and yoga is not necessary for advancing in devotional service. Devotional service is completely spiritual; it has nothing to do with material things. It is awakened by hearing and chanting in the association of devotees. Because devotional service is always transcendental, it has nothing to do with material activity.





TEXT 147





ete na hy adbhutā vyādha



tavāhiṁsādayo guṇāḥ



hari-bhaktau pravṛttā ye



na te syuḥ paratāpinaḥ



SYNONYMS



*ete*-all these; *na*-not; *hi*-certainly; *adbhutāḥ*-wonderful; *vyādha*-O hunter; *tava*-your; *ahiṁsā-ādayaḥ*-nonviolence and others; *guṇāḥ*-qualities; *hari-bhaktau*-in devotional service; *pravṛttāḥ*-engaged; *ye*-those who; *na*-not; *te*-they; *syuḥ*-are; *paratāpinaḥ*-envious of other living entities.



TRANSLATION



" 'O hunter, good qualities like nonviolence, which you have developed, are not very astonishing, for those who are engaged in the Lord's devotional service are never inclined to give pain to others because of envy.'



PURPORT



This is a quotation from the Skanda Purāṇa.





TEXT 148





vaidhī-bhakti-sādhanera kahiluṅ vivaraṇa



rāgānugā-bhaktira lakṣaṇa śuna, sanātana



SYNONYMS



*vaidhī-bhakti*-of devotional service according to the regulative principles; *sādhanera*-of the execution; *kahiluṅ*-I have made; *vivaraṇa*-description; *rāgānugā-bhaktira*-of spontaneous devotional service; *lakṣaṇa*-the symptoms; *śuna*-please hear; *sanātana*-O Sanātana.



TRANSLATION



"My dear Sanātana, I have now in detail described devotional service according to the regulative principles. Now hear from Me about spontaneous devotional service and its characteristics.





TEXT 149





rāgātmikā-bhakti--'mukhyā' vraja-vāsi-jane



tāra anugata bhaktira 'rāgānugā'-nāme



SYNONYMS



*rāgātmikā*-bhakti-spontaneous devotional service; *mukhyā*-preeminent; *vraja-vāsi-jane*-in the inhabitants of Vraja, or Vṛndāvana; *tāra*-that; *anugata*-following; *bhaktira*-of devotional service; *rāgānugā*-nāme-named rāgānugā or following after spontaneous devotional service.



TRANSLATION



"The original inhabitants of Vṛndāvana are attached to Kṛṣṇa spontaneously in devotional service. Nothing can compare to such spontaneous devotional service, which is called rāgātmikā bhakti. When a devotee follows in the footsteps of the devotees of Vṛndāvana, his devotional service is called rāgānugā bhakti.



PURPORT



In his Bhakti-sandarbha, Jīva Gosvāmī states:





tad evaṁ tat-tad-abhimāna-lakṣaṇa-bhāva-viśeṣveṇa svābhāvika-rāgasya vaiśiṣṭye sati tat-tad-rāga-prayuktā śravaṇa-kīrtana-smaraṇa-pāda-sevana-vandanātma-nivedana-prāyā bhaktis teṣāṁ rāgātmikā bhaktir ity ucyate.... tatas tadīyaṁ rāgaṁ rucyānugacchantī sā rāgānugā.

When a pure devotee follows the footsteps of a devotee in Vṛndāvana, he develops rāgānugā bhakti.





TEXT 150





iṣṭe svārasikī rāgaḥ



paramāviṣṭatā bhavet



tanmayī yā bhaved bhaktiḥ



sātra rāgātmikoditā



SYNONYMS



*iṣṭe*-unto the desired object of life; *svārasikī*-appropriate for one's own original aptitude of love; *rāgaḥ*-attachment; *parama-āviṣṭatā*-absorption in the service of the Lord; *bhavet*-is; *tat*-mayī-consisting of that transcendental attachment; *yā*-which; *bhavet*-is; *bhaktiḥ*-devotional service; *sā*-that; *atra*-here; *rāgātmikā*-uditā-called rāgātmikā, or spontaneous devotional service.



TRANSLATION



" 'When one becomes attached to the Supreme Personality of Godhead, his natural inclination to love is fully absorbed in thoughts of the Lord. That is called transcendental attachment, and devotional service according to that attachment is called rāgātmikā, or spontaneous devotional service.'



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (1.2.272).





TEXT 151





iṣṭe 'gāḍha-tṛṣṇā'--rāgera svarūpa-lakṣaṇa



iṣṭe 'āviṣṭatā'--ei taṭastha-lakṣaṇa



SYNONYMS



*iṣṭe*-in the desired object, the Supreme Personality of Godhead; *gāḍha*-tṛṣṇā-deep attachment; *rāgera*-of spontaneous love; *svarūpa-lakṣaṇa*-the primary symptom; *iṣṭe*-unto the Supreme; *āviṣṭatā*-absorption; *ei*-this; *taṭastha-lakṣaṇa*-the marginal symptom.



TRANSLATION



"The primary characteristic of spontaneous love is deep attachment for the Supreme Personality of Godhead. Absorption in Him is a marginal characteristic.





TEXT 152





rāgamayī-bhaktira haya 'rāgātmikā' nāma



ta-hā śuni' lubdha haya kona bhāgyavān



SYNONYMS



*rāga*-mayī-consisting of attachment; *bhaktira*-of devotional service; *haya*-is; *rāgātmikā*-spontaneous love; *nāma*-the name; *tāhā śuni'*-hearing this; *lubdha*-covetous; *haya*-becomes; *kona bhāgyavān*-some fortunate person.



TRANSLATION



"Thus devotional service which consists of rāga [deep attachment] is called rāgātmikā, spontaneous loving service. If a devotee covets such a position, he is considered to be most fortunate.





TEXT 153





lobhe vraja-vāsīra bhāve kare anugati



śāstra-yukti nāhi māne--rāgānugāra prakṛti



SYNONYMS



*lobhe*-in such covetousness; *vraja-vāsīra bhāve*-in the moods of the inhabitants of Vṛndāvana, Vraja; *kare anugati*-follows; *śāstra*-yukti-injunctions or reasonings of the śāstras; *nāhi māne*-does not abide by; *rāgānugāra*-of spontaneous love; *prakṛti*-the nature.

TRANSLATION



"If one follows in the footsteps of the inhabitants of Vṛndāvana out of such transcendental covetousness, he does not care for the injunctions or reasonings of śāstra. That is the way of spontaneous love.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that a devotee is attracted by the service of the inhabitants of Vṛndāvana-namely the cowherd men, Mahārāja Nanda, mother Yaśodā, Rādhārāṇī, the gopīs, and the cows and calves. An advanced devotee is attracted by the service rendered by an eternal servitor of the Lord. This attraction is called spontaneous attraction. Technically it is called svarūpa-upalabdhi. This stage is not achieved in the beginning. In the beginning one has to render service strictly according to the regulative principles set forth by the revealed scriptures and spiritual master. By continuously rendering service through the process of vaidhī bhakti, one's natural inclination is gradually awakened. That is called spontaneous attraction, or rāgānugā bhakti.





An advanced devotee situated on the platform of spontaneity is already very expert in śāstric instruction, logic and argument. When he comes to the point of eternal love for Kṛṣṇa, no one can deviate him from that position, neither by argument nor by śāstric evidence. An advanced devotee has realized his eternal relationship with the Lord, and consequently he does not accept the logic and arguments of others. Such an advanced devotee has nothing to do with the sahajiyās, who manufacture their own way and commit sins by indulging in illicit sex, intoxication and gambling, if not meat-eating. Sometimes the sahajiyās imitate advanced devotees and live in their own whimsical way, avoiding the principles set down in the revealed scriptures. Unless one follows the six Gosvāmīs-Śrī Rūpa, Sanātana, Raghunātha Bhaṭṭa, Śrī Jīva, Gopāla Bhaṭṭa and Raghunātha dāsa-one cannot be a bona fide spontaneous lover of Kṛṣṇa. In this connection, Śrīla Narottama dāsa Ṭhākura says: rūpa-raghunātha-pade haibe ākuti kabe hāma bujhaba se yugala pirīti. The sahajiyās' understanding of the love affairs between Rādhā and Kṛṣṇa is not bona fide because they do not follow the principles laid down by the six Gosvāmīs. Their illicit connection and their imitation of the dress of Rūpa Gosvāmī as well as their avoidance of the prescribed methods of revealed scriptures will lead them to the lowest regions of hell. These imitative sahajiyās are cheated and unfortunate. They are not equal to advanced devotees (paramahaṁsas). Debauchees and paramahaṁsas are not on the same level.





TEXT 154





virājantīm abhivyaktāṁ



vraja-vāsi-janādiṣu



rāgātmikām anusṛtā



yā sā rāgānugocyate



SYNONYMS



*virājantīm*-shining intensely; *abhivyaktām*-fully expressed; *vraja*-vāsi-jana-ādiṣu-among the eternal inhabitants of Vṛndāvana; *rāgātmikā*-devotional service consisting of spontaneous love; *anusṛtā*-following; *yā*-which; *sā*-that; *rāgānugā*-devotional service following in the wake of spontaneous love; *ucyate*-is said.



TRANSLATION



" 'Devotional service in spontaneous love is vividly expressed and manifested by the inhabitants of Vṛndāvana. Devotional service that accords with their devotional service is called rāgānugā bhakti, or devotional service following in the wake of spontaneous loving service.'



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (1.2.270).





TEXT 155





tat-tad-bhā' vādi-mādhurye



śrute dhīr yad apekṣate



nātra śāstraṁ na yuktiṁ ca



tal lobhotpatti-lakṣaṇam



SYNONYMS



*tat*-tat-respective; *bhāva-ādi-mādhurye*-the sweetness of the loving moods (namely śānta-rasa, dāsya-rasa, sakhya-rasa, vātsalya-rasa and mādhurya-rasa) of the inhabitants of Vṛndāvana; *śrute*-when heard; *dhīḥ*-the intelligence; *yat*-which; *apekṣate*-depends on; *na*-not; *atra*-here; *śāstram*-revealed scriptures; *na*-not; *yuktim*-logic and argument; *ca*-also; *tat*-that; *lobha*-of covetousness to follow in the footsteps; *utpatti-lakṣaṇam*-the symptom of awakening.



TRANSLATION



" 'When an advanced realized devotee hears about the affairs of the devotees of Vṛndāvana-in the mellows of śānta, dāsya, sakhya, vātsalya and mādhurya-he becomes inclined in that way, and his intelligence becomes attracted. Indeed, he begins to covet that particular type of devotion. When such covetousness is awakened, one's intelligence no longer depends on the instruction of śāstra, revealed scripture, logic or argument.'



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (1.2.292).





TEXTS 156-157





bāhya, antara,--ihāra dui ta' sādhana



'bāhye' sādhaka-dehe kare śravaṇa-kīrtana



'mane' nija-siddha-deha kariyā bhāvana



rātri-dine kare vraje kṛṣṇera sevana



SYNONYMS



*bāhya*-externally; *antara*-internally; *ihāra*-of this spontaneous love of Godhead; *dui*-two; *ta'*-indeed; *sādhana*-such processes of execution; *bāhye*-externally; *sādhaka*-dehe-with the body of an advanced devotee; *kare*-does; *śravaṇa*-kīrtana-hearing and chanting; *mane*-the mind; *nija*-own; *siddha*-deha-eternal body or self-realized position; *kariyā bhāvana*-thinking of; *rātri*-dine-night and day; *kare*-executes; *vraje*-in Vṛndāvana; *kṛṣṇera*-of Lord Kṛṣṇa; *sevana*-service.



TRANSLATION



"There are two processes by which one may execute this rāgānugā bhakti-external and internal. When self-realized, the advanced devotee externally remains like a neophyte and executes all the śāstric injunctions, especially hearing and chanting. However, within his mind, in his original purified self-realized position, he serves Kṛṣṇa in Vṛndāvana in his particular way. He serves Kṛṣṇa twenty-four hours, all day and night.





TEXT 158





sevā sādhaka-rūpeṇa



siddha-rūpeṇa cātra hi



tad-bhāva-lipsunā kāryā



vraja-lokānusārataḥ



SYNONYMS



*sevā*-service; *sādhaka*-rūpeṇa-with the external body as a devotee practicing regulative devotional service; *siddha*-rūpeṇa-with a body suitable for eternal, self-realized service; *ca*-also; *atra*-in this connection; *hi*-certainly; *tat*-of that; *bhāva*-the mood; *lipsunā*-desiring to obtain; *kāryā*-to be executed; *vraja-loka*-of the particular servant of Kṛṣṇa in Vṛndāvana; *anusārataḥ*-by following in the footsteps.



TRANSLATION



" 'The advanced devotee who is inclined to spontaneous loving service should follow the activities of a particular associate of Kṛṣṇa in Vṛndāvana. He should execute service externally as a regulative devotee as well as internally from his self-realized position. Thus he should perform devotional service both externally and internally.'



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (1.2.295).





TEXT 159





nijābhīṣṭa kṛṣṇa-preṣṭha pācheta' lāgiyā



nirantara sevā kare antarmanā hañā



SYNONYMS



*nija*-abhīṣṭa-one's own choice; *kṛṣṇa-preṣṭha*-the servitor of Kṛṣṇa; *pācheta' lāgiyā*-following; *nirantara*-twenty-four hours a day; *sevā*-service; *kare*-executes; *antarmanā*-within the mind; *hañā*-being.



TRANSLATION



"Actually the inhabitants of Vṛndāvana are very dear to Kṛṣṇa. If one wants to engage in spontaneous loving service, he must follow the inhabitants of Vṛndāvana and constantly engage in devotional service within his mind.





TEXT 160





kṛṣṇaṁ smaran janaṁ cāsya



preṣṭhaṁ nija-samīhitam



tat-tat-kathā-rataś cāsau



kuryād vāsaṁ vraje sadā



SYNONYMS



*kṛṣṇam*-Lord Kṛṣṇa; *smaran*-thinking of; *janam*-a devotee; *ca*-and; *asya*-of His; *preṣṭham*-very dear; *nija*-samīhitam-chosen by oneself; *tat-tat-kathā*-to those respective topics; *rataḥ*-attached; *ca*-and; *asau*-that; *kuryāt*-should do; *vāsam*-living; *vraje*-in Vṛndāvana; *sadā*-always.



TRANSLATION



" 'The devotee should always think of Kṛṣṇa within himself, and one should choose a very dear devotee who is a servitor of Kṛṣṇa in Vṛndāvana. One should constantly engage in topics about that servitor and his loving relationship to Kṛṣṇa, and one should live in Vṛndāvana. However, if one is physically unable to go to Vṛndāvana, he should mentally live there.'



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (1.2.294).





TEXT 161





dāsa-sakhā-pitrādi-preyasīra gaṇa



rāga-mārge nija-nija-bhāvera gaṇana



SYNONYMS



*dāsa*-servants; *sakhā*-friends; *pitṛ-ādi*-parents; *preyasīra gaṇa*-conjugal lovers; *rāga*-mārge-on the path of spontaneous loving service; *nija-nija*-of one's own choice; *bhāvera*-of the ecstasy; *gaṇana*-counting.



TRANSLATION



"Kṛṣṇa has many types of devotees-some are servants, some are friends, some are parents, and some are conjugal lovers. Those who are situated in one of these attitudes of spontaneous love according to their choice are considered to be on the path of spontaneous loving service.





TEXT 162





na karhicin mat-parāḥ śānta-rūpe



naṅkṣyanti no me 'nimiṣo leḍhi hetiḥ



yeṣām ahaṁ priya ātmā sutaś ca



sakhā guruḥ suhṛdo daivam iṣṭam



SYNONYMS



*na*-not; *karhicit*-at any time; *mat*-parāḥ-devotees of Me; *śānta-rūpe*-O mother, the symbol of peacefulness; *naṅkṣyanti*-will perish; *no*-nor; *me*-My; *animiṣaḥ*-time; *leḍhi*-licks up (destroys); *hetiḥ*-weapon; *yeṣām*-of whom; *aham*-I; *priyaḥ*-dear; *ātmā*-the Supersoul; *sutaḥ*-the son; *ca*-and; *sakhā*-friend; *guruḥ*-spiritual master; *suhṛdaḥ*-well-wisher; *daivam*-the Deity; *iṣṭam*-chosen.



TRANSLATION



" 'My dear mother, Devahūti! O emblem of peace! My weapon, the disc of time, never vanquishes those for whom I am very dear, for whom I am the Supersoul, the son, friend, spiritual master, well-wisher, worshipable Deity and desired goal. Since the devotees are always attached to Me, they are never vanquished by the agents of time.'



PURPORT



This was spoken by Kapiladeva to His mother Devahūti and is recorded in *Śrīmad-Bhāgavatam* (3.25.38). Kapiladeva instructed His mother in sāṅkhya-yoga, but the importance of bhakti-yoga is mentioned here. Later sāṅhkya-yoga was imitated by atheists, whose system was founded by a different Kapiladeva, Ṛṣi Kapiladeva.





TEXT 163





pati-putra-suhṛd-bhrātṛ-



pitṛvan mitravad dharim



ye dhyāyanti sadodyuktās



tebhyo 'pīha namo namaḥ



SYNONYMS



*pati*-a husband; *putra*-a son; *suhṛt*-a friend; *bhrātṛ*-a brother; *pitṛ*-a father; *vat*-like; *mitra*-an intimate friend; *vat*-like; *harim*-on the Supreme Personality of Godhead; *ye*-all those who; *dhyāyanti*-meditate; *sadā*-always; *udyuktāḥ*-full of eagerness; *tebhyaḥ*-unto them; *api*-also; *iha*-here; *namaḥ namaḥ*-repeated respectful obeisances.



TRANSLATION



" 'Let me offer my respectful obeisances again and again to those who always eagerly meditate upon the Supreme Personality of Godhead as a husband, son, friend, brother, father or intimate friend.'



PURPORT



This verse appears in the *Bhakti-rasāmṛta-sindhu* (1.2.308).





TEXT 164





ei mata kare yebā rāgānugā-bhakti



kṛṣṇera caraṇe tāṅra upajaya 'prīti'



SYNONYMS



*ei mata*-in this way; *kare*-executes; *yebā*-anyone who; *rāgānugā*-bhakti-spontaneous devotional service to Kṛṣṇa; *kṛṣṇera caraṇe*-to the lotus feet of Kṛṣṇa; *tāṅra*-his; *upajaya*-awakens; *prīti*-affection.



TRANSLATION



"If one engages in spontaneous loving service to the Lord, his affection at the lotus feet of Kṛṣṇa gradually increases.





TEXT 165





prīty-aṅkure 'rati', 'bhāva'--haya dui nāma



yāhā haite vaśa hana śrī-bhagavān



SYNONYMS



*prīti-aṅkure*-in the seed of affection; *rati*-attachment; *bhāva*-emotion; *haya*-there are; *dui nāma*-two names; *yāhā haite*-from which; *vaśa*-controlled; *hana*-is; *śrī-bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



"In the seed of affection, there is attachment which goes by two names, rati and bhāva. The Supreme Personality of Godhead comes under the control of such attachment.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on this verse. Externally a devotee performs all the items of devotional service-śravaṇa and kīrtana-in nine different ways, and within his mind he always thinks of his eternal relationship with Kṛṣṇa and follows in the footsteps of the devotees of Vṛndāvana. If one engages himself in the service of Rādhā and Kṛṣṇa in this way, he can transcend the regulative principles enjoined in the śāstras and, through his spiritual master, fully engage in rendering spontaneous love to Kṛṣṇa. In this way, he attains affection at the lotus feet of Kṛṣṇa. Kṛṣṇa actually comes under the control of such spontaneous feelings, and ultimately one can attain association with the Lord.





TEXT 166





yāhā haite pāi kṛṣṇera prema-sevana



eita' kahiluṅ 'abhidheya'-vivaraṇa



SYNONYMS



*yāhā haite*-from which; *pāi*-I can get; *kṛṣṇera*-of Lord Kṛṣṇa; *prema*-sevana-affectionate service; *eita'*-this; *kahiluṅ*-I have done; *abhidheya*-vivaraṇa-description of the means (devotional service) in detail.



TRANSLATION



"That by which one can attain loving service to the Lord I have described in detail as the execution of devotional service called abhidheya.





TEXT 167





abhidheya, sādhana-bhakti ebe kahiluṅ sanātana



saṅkṣepe kahiluṅ, vistāra nā yāya varṇana



SYNONYMS



*abhidheya*-the means of obtaining the desired object; *sādhana*-bhakti-devotional service performed by means of the body and senses; *ebe*-now; *kahiluṅ*-I have described; *sanātana*-My dear Sanātana; *saṅkṣepe*-in short; *kahiluṅ*-I have described; *vistāra*-expansion; *nā yāya*-is not possible; *varṇana*-describing.



TRANSLATION



"My dear Sanātana, I have briefly described the process of devotional service in practice, which is the means for obtaining love of Kṛṣṇa. It cannot be described broadly."





TEXT 168





abhidheya sādhana-bhakti śune yei jana



acirāt pāya sei kṛṣṇa-prema-dhana



SYNONYMS



*abhidheya*-necessary duty; *sādhana*-bhakti-devotional service in practice; *śune*-hears; *yei jana*-anyone who; *acirāt*-very soon; *pāya*-gets; *sei*-that person; *kṛṣṇa-prema-dhana*-the treasure of love of Kṛṣṇa.



TRANSLATION



Whoever hears the process of practical devotional service very soon attains shelter at the lotus feet of Kṛṣṇa in love and affection.





TEXT 169





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Twenty-second Chapter, describing the execution of devotional service.





Chapter 23



Life's Ultimate Goal-Love of Godhead



The following summary study of the Twenty-third Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. In this chapter Śrī Caitanya Mahāprabhu describes the symptoms of emotion and love and the awakening of one's original loving relationship with the Lord, as well as the characteristics of a devotee who has actually attained that stage. He then describes the gradual increase of love of God up to the point of mahābhāva. He then describes the five divisions of attraction and how they continue. He also describes the mellow derived from conjugal love, which is the supreme emotion. Conjugal love is divided into two categories-svakīya and parakīya. Svakīya refers to loving affairs between husband and wife, and parakīya refers to loving affairs between two lovers. There are a number of descriptions in this connection. There is also a description of the sixty-four transcendental qualities of Kṛṣṇa. Śrīmatī Rādhārāṇī has twenty-five transcendental qualities.



Śrī Caitanya Mahāprabhu then describes those candidates who are eligible to taste the mellows of devotional service. Their fundamental natures and their varieties are also described. The Lord also informs Sanātana Gosvāmī about all the confidential paraphernalia of devotional service. He gives a description of Goloka Vṛndāvana, where the Lord is engaged in His eternal pastimes described in the Hari-vaṁśa. There is also an opposing and favorable description of keśa-avatāra. All these instructions are mentioned herein.



In this way Śrī Caitanya Mahāprabhu blessed Sanātana Gosvāmī, placing His own hand on his head. Thus Sanātana received the power to describe these subjects in books like *Hari-bhakti-vilāsa*.





TEXT 1





cirād adattaṁ nija-gupta-vittaṁ



svaprema-nāmāmṛtam atyudāraḥ



āpāmaraṁ yo vitatāra gauraḥ



kṛṣṇo janebhyas tam ahaṁ prapadye



SYNONYMS



*cirāt*-for a long time; *adattam*-not given; *nija*-gupta-vittam-His own personal confidential property; *sva-prema*-of love for Him; *nāma*-of the holy name; *amṛtam*-the ambrosia; *ati*-udāraḥ-most munificent; *ā*-pāmaram-even down to the lowest of men; *yaḥ*-one who; *vitatāra*-distributed; *gauraḥ*-Śrī Gaurasundara; *kṛṣṇaḥ*-Lord Kṛṣṇa Himself; *janebhyaḥ*-to the people in general; *tam*-to Him; *aham*-I; *prapadye*-offer obeisances.



TRANSLATION



The most munificent Supreme Personality of Godhead, known as Gaurakṛṣṇa, distributed to everyone-even the lowest of men-His own confidential treasury in the form of the nectar of love of Himself and the holy name. This was never given to the people at any time before. I therefore offer my respectful obeisances unto Him.





TEXT 2





jaya jaya gauracandra jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *gauracandra*-to Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaita Ācārya! And all glories to all the devotees of Lord Caitanya Mahāprabhu!





TEXT 3





ebe śuna bhakti-phala 'prema'-prayojana



yāhāra śravaṇe haya bhakti-rasa-jñāna



SYNONYMS



*ebe śuna*-now hear; *bhakti-phala*-the result of practice of devotional service; *prema*-love of Godhead; *prayojana*-the ultimate goal of life; *yāhāra śravaṇe*-by hearing of which; *haya*-there is; *bhakti*-rasa-jñāna-transcendental knowledge of the mellows of devotional service.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "Now hear, O Sanātana, about the result of devotional service, which is love of Godhead, life's ultimate goal. If one hears this description, he will be enlightened in the transcendental mellows of devotional service.





TEXT 4





kṛṣṇe rati gāḍha haile 'prema'-abhidhāna



kṛṣṇa-bhakti-rasera ei 'sthāyi-bhāva'-nāma



SYNONYMS



*kṛṣṇe*-unto Lord Kṛṣṇa; *rati*-affection; *gāḍha*-deep; *haile*-when it becomes; *prema*-abhidhāna-called love of God; *kṛṣṇa-bhakti-rasera*-of the mellows of devotional service to Kṛṣṇa; *ei*-this sthāyi-bhāva-nāma-called sthāyi-bhāva.



TRANSLATION



"When affection for Kṛṣṇa becomes deeper, one attains love of Godhead in devotional service. Such a position is called sthāyi-bhāva, permanent enjoyment of the mellows of devotional service to Kṛṣṇa.





TEXT 5





śuddha-sattva-viśeṣātmā



prema-sūryāṁśu-sāmya-bhāk



rucibhiś citta-masṛṇya-



kṛd asau bhāva ucyate



SYNONYMS



*śuddha-sattva*-by unadultered goodness; *viśeṣa*-distinguished; *ātmā*-whose nature; *prema*-of love of God; *sūrya*-like the sun; *aṁśu*-a ray; *sāmya-bhāk*-which is similar to; *rucibhiḥ*-by different tastes; *citta*-of the heart; *masṛṇya*-softness; *kṛt*-which causes; *asau*-that softness; *bhāvaḥ*-emotion; *ucyate*-is called.



TRANSLATION



" 'When devotional service is situated on the transcendental platform of pure goodness, it is like a ray of the sunlight of love for Kṛṣṇa. At such a time, devotional service causes the heart to be softened by various tastes, and it is called bhāva [emotion].'



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (1.3.1).





TEXT 6





e dui,--bhāvera 'svarūpa', 'taṭastha' lakṣaṇa



premera lakṣaṇa ebe śuna, sanātana



SYNONYMS



*ei dui*-these two; *bhāvera*-of emotion; *sva*-rūpa-constitutional; *taṭastha*-marginal; *lakṣaṇa*-symptoms; *premera*-of love; *lakṣaṇa*-the symptoms; *ebe*-now; *śuna*-hear; *sanātana*-O Sanātana.



TRANSLATION



"Bhāva [emotion] has two different symptoms-constitutional and marginal. Now, My dear Sanātana, listen to the symptoms of love.



PURPORT



The word śuddha-sattva-viśeṣātmā means "situated on the transcendental platform of pure goodness." In this way the soul is purified of all material contamination, and this position is called svarūpa-lakṣaṇa, the constitutional symptom of bhāva, emotion. By various tastes, one's heart is softened, and there is an awakening of one's loving propensity to render spontaneous service to the Lord. This is called taṭastha-lakṣaṇa, the marginal symptom of bhāva.





TEXT 7





samyaṅ masṛṇita-svānto



mamatvātiśayāṅkitaḥ



bhāvaḥ sa eva sāndrātmā



budhaiḥ premā nigadyate



SYNONYMS



*samyak*-completely; *masṛṇita-svāntaḥ*-which makes the heart soft; *mamatva*-of a sense of ownership; *atiśaya*-aṅkitaḥ-marked with an abundance; *bhāvaḥ*-emotion; *saḥ*-that; *eva*-certainly; *sāndra-ātmā*-whose nature is very condensed; *budhaiḥ*-by learned persons; *premā*-love of Godhead; *nigadyate*-is described.



TRANSLATION



" 'When that bhāva softens the heart completely, becomes endowed with a great feeling of possessiveness in relation to the Lord and becomes very much condensed and intensified, it is called prema [love of Godhead] by learned scholars.



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (1.4.1).





TEXT 8





ananya-mamatā viṣṇau



mamatā prema-saṅgatā



bhaktir ity ucyate bhīṣma-



prahlādoddhava-nāradaiḥ



SYNONYMS



*ananya-mamatā*-having a sense of relationships with no others; *viṣṇau*-in Lord Viṣṇu, or Kṛṣṇa; *mamatā*-the sense of ownership; *prema*-saṅgatā-endowed only with love; *bhaktiḥ*-devotional service; *iti*-thus; *ucyate*-is said; *bhīṣma*-by Bhīṣma; *prahlāda*-by Prahlāda Mahārāja; *uddhava*-by Uddhava; *nāradaiḥ*-and by Nārada.



TRANSLATION



" 'When one develops an unflinching sense of ownership or possessiveness in relation to Lord Viṣṇu, or, in other words, when one thinks Viṣṇu and no one else to be the only object of love, such an awakening is called bhakti [devotion] by exalted persons like Bhīṣma, Prahlāda, Uddhava and Nārada.'



PURPORT



This verse, quoted from the Nārada-pañcarātra, is found in the *Bhakti-rasāmṛta-sindhu* (1.4.2).





TEXT 9





kona bhāgye kona jīvera 'śraddhā' yadi haya



tabe sei jīva 'sādhu-saṅga' ye karaya



SYNONYMS



*kona bhāgye*-by some good fortune; *kona jīvera*-of some living entity; *śraddhā yadi haya*-if there is faith; *tabe*-then; *sei jīva*-that living entity; *sādhu*-saṅga-association with devotees; *ye*-certainly; *karaya*-makes.



TRANSLATION



"If, by good fortune, a living entity develops faith in Kṛṣṇa, he begins to associate with devotees.





TEXT 10





sādhu-saṅga haite haya 'śravaṇa-kīrtana'



sādhana-bhaktye haya 'sarvānartha-nivartana'



SYNONYMS



*sādhu*-saṅga haite-from association with devotees; *haya*-there is; *śravaṇa*-kīrtana-hearing, chanting and so on; *sādhana-bhaktye*-by devotional service; *haya*-there is; *sarva*-all; *anartha*-nivartana-disappearance of unwanted thing.



TRANSLATION



"When one is encouraged in devotional service by the association of devotees, one becomes free from all unwanted contamination by following the regulative principles and chanting and hearing.





TEXT 11





anartha-nivṛtti haile bhaktye 'niṣṭhā' haya



niṣṭhā haite śravaṇādye 'ruci' upajaya



SYNONYMS



*anartha*-nivṛtti-disappearance of all unwanted contamination; *haile*-when there is; *bhaktye*-in devotional service; *niṣṭhā*-firm faith; *haya*-there is; *niṣṭhā haite*-from such firm faith; *śravaṇa-ādye*-in hearing, chanting and so on; *ruci*-taste; *upajaya*-awakens.



TRANSLATION



"When one is freed from all unwanted contamination, he advances with firm faith. When firm faith in devotional service awakens, a taste for hearing and chanting also awakens.





TEXT 12





ruci haite bhaktye haya 'āsakti' pracura



āsakti haite citte janme kṛṣṇe prīty-aṅkura



SYNONYMS



*ruci haite*-from such a taste; *bhaktye*-in devotional service; *haya*-there is; *āsakti*-attachment; *pracura*-deep; *āsakti haite*-from attachment; *citte*-within the heart; *janme*-appears; *kṛṣṇe*-for Kṛṣṇa; *prīti-aṅkura*-the seed of affection.



TRANSLATION



"After taste is awakened, a deep attachment arises, and from that attachment the seed of love for Kṛṣṇa grows in the heart.





TEXT 13





sei 'bhāva' gāḍha haile dhare 'prema'-nāma



sei premā 'prayojana' sarvānanda-dhāma



SYNONYMS



*sei bhāva*-that emotional condition; *gāḍha haile*-when it becomes intensified; *dhare*-takes; *prema-nāma*-the name love of Godhead; *sei premā*-that love of Godhead; *prayojana*-the ultimate goal of life; *sarva-ānanda-dhāma*-the reservoir of all pleasure.



TRANSLATION



"When that ecstatic emotional stage intensifies, it is called love of Godhead. Such love is life's ultimate goal and the reservoir of all pleasure.



PURPORT



Śrīla Bhaktivinoda Ṭhākura summarizes this growth of love of Godhead as a gradual process. A person becomes interested in devotional service by some good fortune. Eventually he becomes interested in pure devotional service without material contamination. At that point, a person wants to associate with devotees. As a result of this association, he becomes more and more interested in discharging devotional service and hearing and chanting. The more one is interested in hearing and chanting, the more he is purified of material contamination. Liberation from material contamination is called anartha-nivṛtti, indicating a diminishing of all unwanted things. This is the test of development in devotional service. If one actually develops the devotional attitude, he must be freed from the material contamination of illicit sex, intoxication, gambling and meat-eating. These are the preliminary symptoms. When one is freed from all material contamination, his firm faith awakens in devotional service. When firm faith develops, a taste arises, and by that taste, one becomes attached to devotional service. When this attachment intensifies, the seed of love of Kṛṣṇa fructifies. This position is called prīti or rati (affection) or bhāva (emotion). When rati intensifies, it is called love of Godhead. This love of Godhead is actually life's highest perfection and the reservoir of all pleasure.





Thus devotional life is divided into two stages-sādhana-bhakti and bhāva-bhakti. Sādhana-bhakti refers to the development of devotional service through the regulative principles. The basic principle for the execution of devotional service is faith. Above that, there is association with devotees, and after that there is initiation by a bona fide spiritual master. After initiation, when one follows the regulative principles of devotional service, one becomes freed from all unwanted things. In this way one becomes firmly fixed and gradually develops a taste for devotional service. The more the taste grows, the more one desires to render service to the Lord. In this way one becomes attached to a particular mellow in the Lord's service-śānta, dāsya, sakhya, vātsalya and madhura. As a result of such attachment, bhāva develops. Bhāva-bhakti is the platform of purified goodness. By such purified goodness, one's heart melts in devotional service. Bhāva-bhakti is the first seed of love of Godhead. This emotional stage is there before one attains pure love. When that emotional stage intensifies, it is called prema-bhakti, or transcendental love of Godhead. This gradual process is also described in the following two verses found in the *Bhakti-rasāmṛta-sindhu* (1.4.15-16).





TEXTS 14-15





ādau śraddhā tataḥ sādhu-



saṅgo 'tha bhajana-kriyā



tato 'nartha-nivṛttiḥ syāt



tato niṣṭhā rucis tataḥ



athāsaktis tato bhāvas



tataḥ premābhyudañcati



sādhakānām ayaṁ premṇaḥ



prādurbhāve bhavet kramaḥ



SYNONYMS



*ādau*-in the beginning; *śraddhā*-firm faith, or disinterest in material affairs and interest in spiritual advancement; *tataḥ*-thereafter; *sādhu*-saṅgaḥ-association with pure devotees; *atha*-then; *bhajana*-kriyā-performance of devotional service to Kṛṣṇa (surrendering to the spiritual master and being encouraged by the association of devotees, so that initiation takes place); *tataḥ*-thereafter; *anartha-nivṛttiḥ*-the diminishing of all unwanted habits; *syāt*-there should be; *tataḥ*-then; *niṣṭhā*-firm faith; *ruciḥ*-taste; *tataḥ*-thereafter; *atha*-then; *āsaktiḥ*-attachment; *tataḥ*-then; *bhāvaḥ*-emotion of affection; *tataḥ*-thereafter; *prema*-love of God; *abhyudañcati*-arises; *sādhakānām*-of the devotees practicing Kṛṣṇa consciousness; *ayam*-this; *premṇaḥ*-of love of Godhead; *prādurbhāve*-in the appearance; *bhavet*-is; *kramaḥ*-the chronological order.



TRANSLATION



" 'In the beginning there must be faith. Then one becomes interested in associating with pure devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in devotional service. Thereafter, one develops taste and attachment. This is the way of sādhana-bhakti, the execution of devotional service according to the regulative principles. Gradually emotions intensify, and finally there is an awakening of love. This is the gradual development of love of Godhead for the devotee interested in Kṛṣṇa consciousness.'





TEXT 16





satāṁ prasaṅgān mama vīrya-saṁvido



bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ



taj-joṣaṇād āśv apavarga-vartmani



śraddhā ratir bhaktir anukramiṣyati



SYNONYMS



*satām*-of the devotees; *prasaṅgāt*-bu the intimate association; *mama*-of Me; *vīrya*-saṁvidaḥ-talks full of spiritual potency; *bhavanti*-appear; *hṛt*-to the heart; *karṇa*-and to the ears; *rasa-āyanāḥ*-a source of sweetness; *kathāḥ*-talks; *tat*-of them; *joṣaṇāt*-from proper cultivation; *āśu*-quickly; *apavarga*-of liberation; *vartmani*-on the path; *śraddhā*-faith; *ratiḥ*-attraction; *bhaktiḥ*-love; *anukramiṣyati*-will follow one after another.



TRANSLATION



" 'The spiritually powerful message of Godhead can be properly discussed only in a society of devotees, and it is greatly pleasing to hear in that association. If one hears from devotees, the way of transcendental experience quickly opens to him, and gradually he attains firm faith that in due course develops into attraction and devotion.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (3.25.25).





TEXT 17





yāṅhāra hṛdaye ei bhāvāṅkura haya



tāṅhāte eteka cihna sarva-śāstre kaya



SYNONYMS



*yāṅhāra*-of whom; *hṛdaye*-in the heart; *ei*-this; *bhāva*-aṅkura-seed of emotion; *haya*-there is; *tāṅhāte*-in him; *eteka*-these; *cihna*-symptoms; *sarva-śāstre*-all revealed scriptures; *kaya*-say.



TRANSLATION



"If one actually has the seed of transcendental emotion in his heart, the symptoms will be visible in his activities. That is the verdict of all revealed scriptures.





TEXTS 18-19





kṣāntir avyartha-kālatvaṁ



viraktir māna-śūnyatā



āśā-bandhaḥ samutkaṇṭhā



nāma-gāne sadā ruciḥ



āsaktis tad-guṇākhyāne



prītis tad-vasati-sthale



ity ādayo 'nubhāvāḥ syur



jāta-bhāvāṅkure jane



SYNONYMS



*kṣāntiḥ*-forgiveness; *avyartha-kālatvam*-being free from wasting time; *viraktiḥ*-detachment; *māna-śūnyatā*-absence of false prestige; *āśā*-bandhaḥ-hope; *samutkaṇṭhā*-eagerness; *nāma-gāne*-in chanting the Holy names; *sadā*-always; *ruciḥ*-taste; *āsaktiḥ*-attachment; *tat*-of Lord Kṛṣṇa; *guṇa-ākhyāne*-in describing the transcendental qualities; *prītiḥ*-affection; *tat*-His; *vasati-sthale*-in places of residence (the temple or holy places); *iti*-thus; *ādayaḥ*-and so on; *anubhāvāḥ*-the signs; *syuḥ*-are; *jāta*-developed; *bhāva*-aṅkure-whose seed of ecstatic emotion; *jane*-in a person.



TRANSLATION



" 'When the seed of ecstatic emotion for Kṛṣṇa fructifies, the following nine symptoms manifest in one's behavior: forgiveness, concern that time should not be wasted, detachment, absence of false prestige, hope, eagerness, a taste for chanting the holy name of the Lord, attachment to descriptions of the transcendental qualities of the Lord, and affection for those places where the Lord resides-that is, a temple or a holy place like Vṛndāvana. These are all called anubhāva, subordinate signs of ecstatic emotion. They are visible in a person in whose heart the seed of love of God has begun to fructify.'



PURPORT



These two verses are found in the *Bhakti-rasāmṛta-sindhu* (1.3.25-26).





TEXT 20





ei nava prīty-aṅkura yāṅra citte haya



prākṛta-kṣobhe tāṅra kṣobha nāhi haya



SYNONYMS



*ei*-this; *nava*-nine; *prīti*-aṅkura-fructification of the seed of love; *yāṅra*-of whom; *citte*-in the mind; *haya*-there is; *prākṛta*-material; *kṣobhe*-in agitation; *tāṅra*-his; *kṣobha*-agitation; *nāhi haya*-there is not.



TRANSLATION



"If love for Kṛṣṇa in a seedling state has fructified in one's heart, one is not agitated by material things.





TEXT 21





taṁ mopayātaṁ pratiyantu viprā



gaṅgā ca devī dhṛta-cittam īśe



dvijopasṛṣṭaḥ kuhakas takṣako vā



daśatv alaṁ gāyata viṣṇu-gāthāḥ



SYNONYMS



*tam*-him; *mā*-me; *upayātam*-surrendered; *pratiyantu*-you may know; *viprāḥ*-O brāhmaṇas; *gaṅgā*-mother Ganges; *ca*-and; *devī*-the demigoddess; *dhṛta*-offered; *cittam*-whose mind; *īśe*-unto the Supreme Personality of Godhead; *dvija*-upasṛṣṭaḥ-created by the brāhmaṇa; *kuhakaḥ*-some trickery; *takṣakaḥ*-snake-bird; *vā*-or; *daśatu*-let it bite; *alam*-never mind; *gāyata*-chant; *viṣṇu-gāthāḥ*-the holy names of Lord Viṣṇu.'



TRANSLATION



" 'O brāhmaṇas, just accept me as a completely surrendered soul, and let mother Ganges, the representative of the Lord, also accept me in that way, for I have already taken the lotus feet of the Lord into my heart. Let the snakebird-or whatever magical thing the brāhmaṇa created-bite me at once. I only desire that you all continue singing the deeds of Lord Viṣṇu.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (1.19.15) spoken by Mahārāja Parīkṣit while he was sitting on the bank of the Ganges expecting to be bitten by a snakebird summoned by the curse of a brāhmaṇa boy named Śṛṅgi, who was the son of a great sage named Śamīka. News of the curse was conveyed to the King, who prepared for his imminent death. Many great saintly persons, sages, brāhmaṇas, kings and demigods came to see him in his last days. Mahārāja Parīkṣit, however, was not at all afraid of being bitten by the snake-bird. Indeed, he requested all the great personalities assembled to continue chanting the holy name of Lord Viṣṇu.





TEXT 22





kṛṣṇa-sambandha vinā kāla vyartha nāhi yāya



SYNONYMS



*kṛṣṇa*-sambandha vinā-without a connection with Kṛṣṇa; *kāla*-time; *vyartha*-useless; *nāhi yāya*-does not become.



TRANSLATION



"Not a moment should be lost. Every moment should be utilized for Kṛṣṇa or connected with Him.



PUPORT



Mahārāja Parīkṣit's expression of anxiety is explained in this verse. He says, "Let whatever is destined to happen take place. It doesn't matter. Just let me see that not a moment of my time is wasted without a relationship with Kṛṣṇa." One has to tolerate all obstacles on the path of Kṛṣṇa consciousness, and one has to see that not a moment of his life is wasted outside of Kṛṣṇa's service.





TEXT 23





vāgbhiḥ stuvanto manasā smarantas



tanvā namanto 'py aniśaṁ na tṛptāḥ



bhaktāḥ śravan-netra-jalāḥ samagram



āyūr harer eva samarpayanti



SYNONYMS



*vāgbhiḥ*-by words; *stuvantaḥ*-offering prayers to the Supreme Personality of Godhead; *manasā*-by the mind; *smarantaḥ*-remembering; *tanvā*-by the body; *namantaḥ*-offering obeisances; *api*-although; *aniśam*-all the time; *na tṛptāḥ*-not satisfied; *bhaktāḥ*-the devotees; *śravat*-shedding; *netra*-jalāḥ-tears from the eyes; *samagram*-the whole; *āyūḥ*-life; *hareḥ*-to Kṛṣṇa; *eva*-only; *samarpayanti*-dedicate.



TRANSLATION



" 'With their words, they offer prayers to the Lord. With their minds, they always remember the Lord. With their bodies, they offer obeisances to the Lord. Despite all these activities, they are still not satisfied. This is the nature of pure devotees. Shedding tears from their eyes, they dedicate their whole lives to the Lord's service.'



PURPORT



This verse from the Hari-bhakti-sudhodaya is found in the *Bhakti-rasāmṛta-sindhu* (1.3.29).





TEXT 24





bhukti, siddhi, indriyārtha tāre nāhi bhāya



SYNONYMS



*bhukti*-material enjoyment; *siddhi*-mystic power; *indriya-artha*-the objects of the senses; *tāre*-unto him; *nāhi bhāya*-do not appeal.



TRANSLATION



"In the material field, people are interested in material enjoyment, mystic power and sense gratification. However, these things do not appeal to the devotee at all.





TEXT 25





yo dustyajān dāra-sutān



suḥrd-rājyaṁ hṛdi spṛśaḥ



jahau yuvaiva malavad



uttamaḥśloka-lālasaḥ



SYNONYMS



*yaḥ*-who (Bharata Mahārāja); *dustyajān*-difficult to give up; *dāra*-sutān-wife and children; *suḥrt*-friends; *rājyam*-kingdom; *hṛdi spṛśaḥ*-dear to the core of the heart; *jahau*-gave up; *yuvā*-youthful; *eva*-at that time; *malavat*-like stool; *uttamaḥ-śloka-lālasaḥ*-being captivated by the transcendental qualities, pastimes and association of the Supreme Personality of Godhead.



TRANSLATION



" 'King Bharata was very eager to attain the association of the Supreme Personality of Godhead, Kṛṣṇa, who is called uttama-śloka because poems and prayers are offered to Him for His favor. In his youth, King Bharata gave up his attractive wife and children, as well as his beloved friends and opulent kingdom, just as one gives up stool after passing it.'



PURPORT



These are the signs of virakti (detachment) found in a person who has developed bhāva, the preliminary stage of love of Godhead; This verse is quoted from *Śrīmad-Bhāgavatam* (5.14.43).





TEXT 26





'sarvottama' āpanāke 'hīna' kari māne



SYNONYMS



*sarva*-uttama-although standing above all; *āpanāke*-himself; *hīna kari*-as the lowest; *māne*-considers.



TRANSLATION



"Although a pure devotee's standard is above all, he still considers himself to be in the lowest stage of life.





TEXT 27





harau ratiṁ vahann eṣa



narendrāṇāṁ śikhāmaṇiḥ



bhikṣām aṭann ari-pure



śva-pākam api vandate



SYNONYMS



*harau*-toward the Supreme Personality of Godhead; *ratim*-affection; *vahan*-carrying; *eṣaḥ*-this one; *nara-indrāṇām*-of all the kings; *śikhā*-maṇiḥ-brilliant crown jewel; *bhikṣām*-begging alms; *aṭan*-wandering for; *ari*-pure-even in the city of enemies; *śva-pākam*-the fifth-grade caṇḍālas; *api*-even; *vandate*-worships.



TRANSLATION



" 'Bharata Mahārāja always carried affection for Kṛṣṇa within his heart. Although Bharata Mahārāja was the crown jewel of kings, he was still wandering about and begging alms in the city of his enemies. He was even offering respects to caṇḍālas, low-class men who eat dogs.'



PURPORT



This is a quotation from *Padma Purāṇa*.





TEXT 28





'kṛṣṇa kṛpā karibena'--dṛḍha kari' jāne



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *kṛpā karibena*-will show His mercy; *dṛḍha kari'*-making firm; *jāne*-he believes.



TRANSLATION



"A fully surrendered devotee always hopes that Lord Kṛṣṇa will be kind to him. This hope is very firm in him.





TEXT 29





na premā śravaṇādi-bhaktir api vā yogo 'thavā vaiṣṇavo



jñānaṁ vā śubha-karma vā kiyad aho saj-jātir apy asti vā



hīnārthādhika-sādhake tvayi tathāpy acchedya-mūlā satī



he gopī-jana-vallabha vyathayate hā hā mad-āśaiva mām



SYNONYMS



*na*-not; *premā*-love of Godhead; *śravaṇa-ādi*-consisting of chanting, hearing and so on; *bhaktiḥ*-devotional service; *api*-also; *vā*-or; *yogaḥ*-the power of mystic yoga; *athavā*-or; *vaiṣṇavaḥ*-befitting a devotee; *jñānam*-knowledge; *vā*-or; *śubha*-karma-pious activities; *vā*-or; *kiyat*-a little; *aho*-O my Lord; *sat*-jātiḥ-birth in a good family; *api*-even; *asti*-there is; *vā*-or; *hīna-artha-adhika-sādhake*-who bestows greater benedictions upon one who is fallen and possesses no good qualities; *tvayi*-unto You; *tathāpi*-still; *acchedya*-mūlā-whose root is uncuttable; *satī*-being; *he*-O; *gopī*-jana-vallabha-most dear friend of the gopīs; *vyathayate*-gives pain; *hā hā*-alas; *mat*-my; *āśā*-hope; *eva*-certainly; *mām*-to me.



TRANSLATION



" 'O my Lord, I do not have any love for You, nor am I qualified for discharging devotional service by chanting and hearing. Nor do I possess the mystic power of a Vaiṣṇava, knowledge or pious activities. Nor do I belong to a very high-caste family. On the whole, I do not possess anything. Still, O beloved of the gopīs, because You bestow Your mercy on the most fallen, I have an unbreakable hope that is constantly in my heart. That hope is always giving me pain.'



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (1.3.35).





TEXT 30





samutkaṇṭhā haya sadā lālasā-pradhāna



SYNONYMS



*samutkaṇṭhā*-eagerness; *haya*-is; *sadā*-always; *lālasā*-ardent desire; *pradhāna*-chiefly characterized by.



TRANSLATION



"This eagerness is chiefly characterized by an ardent desire to associate with the Lord.





TEXT 31





tvac-chaiśavaṁ tri-bhuvanādbhutam ity avehi



mac-cāpalaṁ ca tava vā mama vādhigamyam



tat kiṁ karomi viralaṁ muralī-vilāsi



mugdhaṁ mukhāmbujam udīkṣitum īkṣaṇābhyām



SYNONYMS



*tvat*-Your; *śaiśavam*-early age; *tri*-bhuvana-within the three worlds; *adbhutam*-wonderful; *iti*-thus; *avehi*-know; *mat*-cāpalam-My unsteadiness; *ca*-and; *tava*-of You; *vā*-or; *mama*-of Me; *vā*-or; *adhigamyam*-to bu understood; *tat*-that; *kim*-what; *karomi*-I do; *viralam*-in solitude; *muralī-vilāsi*-O player of the flute; *mugdham*-attractive; *mukha*-ambujam-lotuslike face; *udīkṣitum*-to see sufficiently; *īkṣaṇābhyām*-by the eyes.



TRANSLATION



" 'O Kṛṣṇa, O flute player, the sweetness of Your early age is wonderful within these three worlds. You know My unsteadiness, and I know Yours. No one else knows about this. I want to see Your beautiful, attractive face somewhere in a solitary place, but how can this be accomplished?'



PURPORT



This is a verse from Kṛṣṇa-karṇāmṛta (32).





TEXT 32





nāma-gāne sadā ruci, laya kṛṣṇa-nāma



SYNONYMS



*nāma-gāne*-in chanting the holy names; *sadā*-constantly; *ruci*-taste,relish; *laya*-takes; *kṛṣṇa-nāma*-the Hare Kṛṣṇa mantra.



TRANSLATION



"Due to having great relish for the holy name, one is inclined to chant the Hare Kṛṣṇa mahā-mantra constantly.





TEXT 33





rodana-bindu-maranda-syandi-



dṛg-indīvarādya govinda



tava madhura-svara-kaṇṭhī



gāyati nāmāvalīṁ bālā



SYNONYMS



*rodana*-bindu-with teardrops; *maranda*-like the nectar or juice of flowers; *syandi*-pouring; *dṛk*-indīvarā-whose lotus eyes; *ādya*-today; *govinda*-O my Lord Govinda; *tava*-Your; *madhura-svara-kaṇṭhī*-who has a very sweet voice; *gāyati*-sings; *nāma-āvalīm*-holy names; *bālā*-this young girl (Rādhikā).



TRANSLATION



" 'O Govinda, this youthful girl named Rādhikā is today constantly pouring forth tears like nectar falling from flowers. She is also singing Your holy name in a sweet voice.'



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (1.3.38).





TEXT 34





kṛṣṇa-guṇākhyāne haya sarvadā āsakti



SYNONYMS



*kṛṣṇa-guṇa-ākhyāne*-in describing the transcendental qualities of Kṛṣṇa; *haya*-there is; *sarvadā*-always; *āsakti*-attachment.



TRANSLATION



"At this stage of bhāva, a devotee has awakened the tendency to chant and describe the transcendental qualities of the Lord. He has attachment for this process.





TEXT 35





madhuraṁ madhuraṁ vapur asya vibhor



madhuraṁ madhuraṁ vadanaṁ madhuram



madhu-gandhi mṛḍu-smitam etad aho



madhuraṁ madhuraṁ madhuraṁ madhuram



SYNONYMS



*madhuram*-sweet; *madhuram*-sweet; *vapuḥ*-the transcendental form; *asya*-His; *vibhoḥ*-of the Lord; *madhuram*-sweet; *madhuram*-sweet; *vadanam*-face; *madhuram*-more sweet; *madhu-gandhi*-the fragrance of honey; *mṛḍu*-smitam-soft smiling; *etat*-this; *aho*-oh; *madhuram*-sweet; *madhuram*-sweet; *madhuram*-sweet; *madhuram*-still more sweet.



TRANSLATION



" 'O my Lord, the transcendental body of Kṛṣṇa is very sweet, and His face is even sweeter than His body. The soft smile on His face, which is like the fragrance of honey, is sweeter still.'



PURPORT



This is a verse quoted from Bilvamaṅgala Ṭhākura's Kṛṣṇa-karṇāmṛta (92).





TEXT 36





kṛṣṇa-līlā-sthāne kare sarvadā vasati



SYNONYMS



*kṛṣṇa-līlā-sthāne*-in the place where Kṛṣṇa has His pastimes; *kare*-makes; *sarvadā*-always; *vasati*-abode.



TRANSLATION



"A devotee absorbed in ecstatic emotion for Kṛṣṇa always resides in a place where Kṛṣṇa's pastimes were performed.





TEXT 37





kadāhaṁ yamunā-tīre



nāmāni tava kīrtayan



udbāṣpaḥ puṇḍarīkākṣa



racayiṣyāmi tāṇḍavam



SYNONYMS



*kadā*-when; *aham*-I; *yamunā*-tīre-on the bank of the Yamunā; *nāmāni*-holy names; *tava*-Your; *kīrtayan*-chanting; *udbāṣpaḥ*-full of tears; *puṇḍarīka-akṣa*-O lotus-eyed one; *racayiṣyāmi*-I shall create; *tāṇḍavam*-dancing like a madman.



TRANSLATION



" 'O Lord Puṇḍarīkākṣa, while chanting Your holy name with tears in my eyes, when shall I dance in ecstasy on the bank of the Yamunā?'



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (1.2.156).





TEXT 38





kṛṣṇe 'ratira' cihna ei kailuṅ vivaraṇa



'kṛṣṇa-premera' cihna ebe śuna sanātana



SYNONYMS



*kṛṣṇe*-for Kṛṣṇa; *ratira*-of attraction; *cihna*-the symptoms; *ei*-all these; *kailuṅ vivaraṇa*-I have described; *kṛṣṇa-premera*-of love for Lord Kṛṣṇa; *cihna*-the symptoms; *ebe*-now; *śuna sanātana*-please hear, Sanātana.



TRANSLATION



"These are the symptoms of a person who has developed attraction [bhāva] for Kṛṣṇa. Now let me describe the symptoms of a person who is actually elevated to love of Kṛṣṇa. O Sanātana, please hear this from Me.





TEXT 39





yāṅra citte kṛṣṇa-premā karaye udaya



tāṅra vākya, kriyā, mudrā vijñeha nā bujhaya



SYNONYMS



*yāṅra citte*-in whose heart; *kṛṣṇa*-premā-love of Kṛṣṇa; *karaye udaya*-awakens; *tāṅra*-his; *vākya*-words; *kriyā*-activities; *mudrā*-symptoms; *vijñeha*-even a learned scholar; *nā bujhaya*-does not understand.



TRANSLATION



"Even the most learned man cannot understand the words, activities and symptoms of a person situated in love of Godhead.





TEXT 40





dhanyasyāyaṁ nava-premā



yasyonmīlati cetasi



antarvāṇibhir apy asya



mudrā suṣṭhu sudurgamā



SYNONYMS



*dhanyasya*-of a most fortunate person; *ayam*-this; *navaḥ*-new; *premā*-love of Godhead; *yasya*-of whom; *unmīlati*-manifests; *cetasi*-in the heart; *antarvāṇibhiḥ*-by persons well versed in śāstras; *api*-even; *asya*-of him; *mudrā*-symptoms; *suṣṭhu*-exceedingly; *sudurgamā*-difficult to understand.



TRANSLATION



" 'Even a most learned scholar cannot understand the activities and symptoms of an exalted personality in whose heart love of Godhead has awakened.'



PURPORT



This verse is also found in the *Bhakti-rasāmṛta-sindhu* (1.4.17).





TEXT 41





evaṁvrataḥ sva-priya-nāma-kīrtyā



jātānurāgo druta-citta uccaiḥ



hasaty atho roditi rauti gāyaty



unmādavan nṛtyati loka-bāhyaḥ



SYNONYMS



*evam*-vrataḥ-when one thus engages in a vow to chant and dance; *sva*-own; *priya*-very dear; *nāma*-the holy name; *kīrtyā*-by chanting; *jāta*-in this way develops; *anurāgaḥ*-attachment; *druta-cittaḥ*-very eagerly; *uccaiḥ*-loudly; *hasati*-laughs; *atho*-also; *roditi*-cries; *rauti*-becomes agitated; *gāyati*-chants; *unmāda*-vat-like a madman; *nṛtyati*-dances; *loka-bāhyaḥ*-not caring for outsiders.



TRANSLATION



" 'When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders.'



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (11.2.40).





TEXT 42





premā krame bāḍi' haya--sneha, māna, praṇaya



rāga, anurāga, bhāva, mahābhāva haya



SYNONYMS



*premā*-love of God; *krame*-gradually; *bāḍi'*-increasing; *haya*-is; *sneha*-affection; *māna*-indignation due to affection; *praṇaya*-love; *rāga*-attachment; *anurāga*-subattachment; *bhāva*-ecstasy; *mahā*-bhāva-exalted ecstasy; *haya*-is.



TRANSLATION



"Love of Godhead increases and is manifest as affection, counter-love, love, attachment, subattachment, ecstasy and sublime ecstasy.





TEXT 43





bīja, ikṣu, rasa, guḍa tabe khaṇḍa-sāra



śarkarā, sitā-michari, śuddha-michari āra



SYNONYMS



*bīja*-seeds; *ikṣu*-sugarcane plants; *rasa*-juice; *guḍa*-molasses; *tabe*-then; *khaṇḍa*-sāra-crude sugar; *śarkarā*-sugar; *sitā*-michari-sugar candy; *śuddha*-michari-rock candy; *āra*-also.



TRANSLATION



"This development is compared to sugarcane seeds, sugarcane plants, sugarcane juice, molasses, crude sugar, refined sugar, sugar candy and rock candy.





TEXT 44





ihā yaiche krame nirmala, krame bāḍe svāda



rati-premādira taiche bāḍaye āsvāda



SYNONYMS



*ihā*-this; *yaiche*-like; *krame*-by succession; *nirmala*-pure; *krame*-gradually; *bāḍe*-increases; *svāda*-taste; *rati*-from attachment; *prema-ādira*-of love of Godhead and so on; *taiche*-in that way; *bāḍaye*-increases; *āsvāda*-taste.



TRANSLATION



"Just as the taste of sugar increases as it is gradually purified, one should understand that when love of Godhead increases from rati, which is compared to the beginning seed, its taste increases.





TEXT 45





adhikāri-bhede rati--pañca parakāra



śānta, dāsya, sakhya, vātsalya, madhura āra



SYNONYMS



*adhikāri*-of possessor; *bhede*-according to differences; *rati*-attachment; *pañca parakāra*-five varieties; *śānta*-neutral; *dāsya*-servitude; *sakhya*-friendship; *vātsalya*-paternal love; *madhura*-conjugal love; *āra*-also.



TRANSLATION



"According to the candidate possessing these transcendental qualities [sneha, māna and so on], there are five transcendental mellows-neutrality, servitorship, friendship, parental love and conjugal love.



In the *Bhakti-rasāmṛta-sindhu*, rati (attraction) is thus described:



vyaktaṁ masṛṇitevāntar-

lakṣyate rati-lakṣaṇam

mumukṣu-prabhṛtīnaṁ ced

bhaved eṣā ratir na hi



kintu bāla-camatkāra-

kārī tac-cihna-vīkṣayā

abhijñena subodho 'yaṁ

raty-ābhāsaḥ prakīrtitaḥ



The real symptoms of the fructification of the seed of love (rati) are manifest because the heart is melted. When such symptoms are found among speculators and fruitive actors, they cannot be accepted as real symptoms of attachment. Foolish people without knowledge of devotional service praise such symptoms of attachment even when they are based on something other than a desire to serve Kṛṣṇa. However, one who is expert in devotional service calls such symptoms rati-ābhāsa, a mere glimpse of attachment.





TEXT 46





ei pañca sthāyī bhāva haya pañca 'rasa'



ye-rase bhakta 'sukhī', kṛṣṇa haya 'vaśa'



SYNONYMS



*ei pañca*-these five kinds of transcendental mellow; *sthāyī bhāva*-permanent ecstatic moods; *haya*-become; *pañca rasa*-five kinds of transcendental mellow; *ye-rase*-in a particular mellow; *bhakta sukhī*-a devotee becomes happy; *kṛṣṇa*-Lord Kṛṣṇa; *haya*-becomes; *vaśa*-under the control.



TRANSLATION



"These five transcendental mellows exist permanently. The devotee may be attracted to one of these mellows, and thus he becomes happy. Kṛṣṇa also becomes inclined toward such a devotee and comes under his control.



PURPORT



In the *Bhakti-rasāmṛta-sindhu*, sthāyi-bhāva, permanent ecstasy, is thus described:





aviruddhān viruddhāṁś ca

bhāvān yo vaśatāṁ nayan

su-rājeva virājeta

sa sthāyī bhāva ucyate

sthāyī bhāvo 'tra sa proktaḥ

śrī-kṛṣṇa-viṣayā ratiḥ



These moods (bhāvas) bring under control the favorable ecstasies (such as laughing) and unfavorable ecstasies (such as anger). When these continue to remain as kings, they are called sthāyi-bhāva, or permanent ecstasies. Continuous ecstatic love for Kṛṣṇa is called permanent ecstasy.





TEXT 47





premādika sthāyi-bhāva sāmagrī-milane



kṛṣṇa-bhakti rasa-rūpe pāya pariṇāme



SYNONYMS



*prema-ādika*-love of Godhead, beginning with śānta, dāsya and so on; *sthāyi-bhāva*-the permanent ecstasies; *sāmagrī-milane*-by mixing with other ingredients; *kṛṣṇa*-bhakti-devotional service to Lord Kṛṣṇa; *rasa*-rūpe-composed of transcendental mellows; *pāya*-becomes; *pariṇāme*-by transformation.



TRANSLATION



"When the permanent ecstasies [neutrality, servitorship and so on] are mixed with other ingredients, devotional service in love of Godhead is transformed and becomes composed of transcendental mellows.



PURPORT



In the *Bhakti-rasāmṛta-sindhu*, the following definition is given:





athāsyāḥ keśava-rater

lakṣitāyā nigadyate

sāmagrī-paripoṣena

paramā rasa-rūpatā



vibhāvair anubhāvaiś ca

sāttvikair vyabhicāribhiḥ

svādyatvaṁ hṛdi bhaktānām

ānītā śravaṇādibhiḥ

eṣā kṛṣṇa-ratiḥ sthāyī

bhāvo bhakti-raso bhavet



Love for Kṛṣṇa, Keśava, as previously described, reaches the supreme state of being composed of mellows when its ingredients are fulfilled. By means of vibhāva, anubhāva, sāttvika and vyabhicārī, hearing and chanting are activated, and the devotee is able to taste love for Kṛṣṇa. Then attachment for Kṛṣṇa, or permanent ecstasy (sthāyi-bhāva), becomes the mellow of devotional service (bhakti-rasa).





TEXT 48





vibhāva, anubhāva, sāttvika, vyabhicārī



sthāyi-bhāva 'rasa' haya ei cāri mili'



SYNONYMS



*vibhāva*-special ecstasy; *anubhāva*-subordinate ecstasy; *sāttvika*-natural ecstasy; *vyabhicārī*-transitory ecstasy; *sthāyi*-bhāva-permanent ecstasy; *rasa*-mellow; *haya*-becomes; *ei cāri*-these four; *mili'*-meeting.



TRANSLATION



"The permanent ecstasy becomes a more and more tasteful transcendental mellow through the mixture of special ecstasy, subordinate ecstasy, natural ecstasy and transitory ecstasy.





TEXT 49





dadhi yena khaṇḍa-marica-karpūra-milane



'rasālākhya' rasa haya apūrvāsvādane



SYNONYMS



*dadhi*-yogurt; *yena*-as if; *khaṇḍa*-sugar candy; *marica*-black pepper; *karpūra*-camphor; *milane*-being mixed; *rasāla-ākhya*-known os delicious; *rasa*-mellow; *haya*-becomes; *apūrva-āsvādane*-by an unprecedented taste.



TRANSLATION



"Yogurt mixed with sugar candy, black pepper and camphor is very palatable and tasty. Similarly, when permanent ecstasy mixes with other ecstatic symptoms, it becomes unprecedentedly tasty.





TEXT 50





dvividha 'vibhāva',--ālambana, uddīpana



vaṁśī-svarādi--'uddīpana', kṛṣṇādi--'ālambana'



SYNONYMS



*dvi*-vidha-two kinds; *vibhāva*-particular ecstasy; *ālambana*-the support; *uddīpana*-awakening; *vaṁśī*-svara-ādi-such as the vibration of the flute; *uddīpana*-exciting; *kṛṣṇa-ādi*-Kṛṣṇa and others; *ālambana*-the support.



TRANSLATION



"There are two kinds of particular ecstasies [vibhāva]. One is called the support, and the other is called the awakening. The vibration of Kṛṣṇa's flute is an example of the awakening, and Lord Kṛṣṇa Himself is an example of the support.





TEXT 51





'anubhāva'--smita, nṛtya, gītādi udbhāsvara



stambhādi--'sāttvika' anubhāvera bhitara



SYNONYMS



*anubhāva*-subordinate ecstasy; *smita*-smiling; *nṛtya*-dancing; *gīta-ādi*-songs and so on; *udbhāsvara*-symptoms of bodily manifestation; *stambha-ādi*-being stunned and others; *sāttvika*-natural; *anubhāvera bhitara*-within the category of subordinate ecstasies.



TRANSLATION



"The subordinate ecstasies are smiling, dancing and singing, as well as different manifestations in the body. The natural ecstasies, such as being stunned, are considered among the subordinate ecstasies [anubhāva].



In the *Bhakti-rasāmṛta-sindhu*, vibhāva is described as follows:



tatra jñeyā vibhāvās tu

raty-āsvādana-hetavaḥ

te dvidhālambanā eke

tathaivoddīpanāḥ pare



"The cause bringing about the tasting of love for Kṛṣṇa is called vibhāva. Vibhāva is divided into two categories-ālambana (support) and uddīpana (awakening)."





In the Agni Purāṇa it is stated:



vibhāvyate hi raty-ādir

yatra yena vibhāvyate

vibhāvo nāma sa dvedhā-

lambanoddīpanātmakaḥ



"That which causes love for Kṛṣṇa to appear is called vibhāva. That has two divisions-ālambana [in which love appears] and uddīpana [by which love appears]."





In the *Bhakti-rasāmṛta-sindhu*, the following is stated about ālambana:



kṛṣṇaś ca kṛṣṇa-bhaktāś ca

budhair ālambanā matāḥ

raty-āder viṣayatvena

tathādhāratayāpi ca



"The object of love is Kṛṣṇa, and the container of that love is the devotee of Kṛṣṇa. Both of them are called by the learned scholars ālambana-the foundations." Similarly, uddīpana is described:





uddīpanās tu te proktā

bhāvam uddīpayanti ye



"Those things which awaken ecstatic love are called uddīpana."





te tu śrī-kṛṣṇa-candrasya

guṇāś ceṣṭāḥ prasādhanam



Mainly this awakening is made possible by the qualities and activities of Kṛṣṇa, as well as by His mode of decoration and the way His hair is arranged.





smitāṅga-saurabhe vaṁśa-

śṛṅga-nūpura-kambavaḥ

padāṅka-kṣetra-tulasī-

bhakta-tad-vāsarādayaḥ



"Kṛṣṇa's smile, the fragrance of His transcendental body, His flute, bugle, ankle bells, conchshell, the marks on His feet, His place of residence, His favorite plant [tulasī], His devotees, and the observance of fasts and vows connected to His devotion all awaken the symptoms of ecstatic love."





In the *Bhakti-rasāmṛta-sindhu*, anubhāva is described as follows:



anubhāvās tu citta-stha-

bhāvānām avabodhakāḥ

te bahir vikriyā prāyāḥ

proktā udbhāsvarākhyayā



The many external ecstatic symptoms or bodily transformations which indicate ecstatic emotions in the mind, and which are also called udbhāsvara, are the anubhāvas, or subordinate ecstatic expressions of love. Some of these are dancing, falling down and rolling on the ground, singing and crying very loudly, bodily contortions, loud vibrations, yawning, deep breathing, disregard for others, the frothing of saliva, mad laughter, spitting, hiccups and other similar symptoms. All these symptoms are divided into two divisions-śīta and kṣepaṇa. Singing, yawning and so on are called śīta. Dancing and bodily contortions are called kṣepaṇa.





The *Bhakti-rasāmṛta-sindhu* describes udbhāsvara as follows:



udbhāsante svadhāmnīti

proktā udbhāsvarā budhaiḥ

nīvyuttarīya-dhammilla-

sraṁsanaṁ gātra-moṭanam

jṛmbhā ghrāṇasya phullatvaṁ

niśvāsādyāś ca te matāḥ



The ecstatic symptoms manifest in the external body of a person in ecstatic love are called by learned scholars udbhāsvara. Some of these are a slackening of the belt and a dropping of clothes and hair. Others are bodily contortions, yawning, a trembling of the front portion of the nostrils, heavy breathing, hiccupping and falling down and rolling on the ground. These are the external manifestations of emotional love. Stambha and other symptoms are described in *Madhya-līlā* (14.167).





TEXT 52





nirveda-harṣādi--tetriśa 'vyabhicārī'



saba mili' 'rasa' haya camatkārakārī



SYNONYMS



*nirveda*-harṣa-ādi-complete despondency, jubilation and so on; *tetriśa*-thirty-three; *vyabhicārī*-transitory elements; *saba mili'*-all meeting together; *rasa*-the mellows; *haya*-becomes; *camatkārakārī*-a cause of wonder.



TRANSLATION



"There are other ingredients beginning with complete despondency and jubilation. Altogether there are thirty-three varieties, and when these combine, the mellow becomes very wonderful.



Nirveda, harṣa, and other symptoms are explained in *Madhya-līlā* (14.167). The transitory elements (vyabhicārī) are described in the *Bhakti-rasāmṛta-sindhu* as follows:

athocyante trayas triṁśad-

bhāvā ye vyabhicāriṇaḥ

viśeṣeṇābhimukhyena

caranti sthāyinaṁ prati

vāg-aṅga-sattva-sūcyā ye

jñeyās te vyabhicāriṇaḥ



sañcārayanti bhāvasya

gatiṁ sañcāriṇo 'pi te

unmajjanti nimajjanti

stāyiny-amṛta-vāridhau

ūrmivad vardhayanty enaṁ

yānti tad-rūpatāṁ ca te



There are thirty-three transitory elements known as vyabhicārī-ecstatic emotions. They especially wander about the permanent sentiments as assistants. They are to be known by words, by different symptoms seen in the limbs and in other parts of the body, and by the peculiar conditions of the heart. Because they set in motion the progress of the permanent sentiments, they are specifically called sañcārī, or impelling principles. These impelling principles rise up and fall back in the permanent sentiments of ecstatic love like waves in an ocean of ecstasy. Consequently they are called vyabhicāri.





TEXT 53





pañca-vidha rasa--śānta, dāsya, sakhya, vātsalya



madhura-nāma śṛṅgāra-rasa--sabāte prābalya



SYNONYMS



*pañca*-vidha rasa-five kinds of mellows; *śānta*-neutrality; *dāsya*-servitorship; *sakhya*-friendship; *vātsalya*-paternal affection; *madhura*-sweet; *nāma*-named; *śṛṅgāra-rasa*-the conjugal mellow; *sabāte*-among all of them; *prābalya*-predominant.



TRANSLATION



"There are five transcendental mellows-neutrality, servitorship, friendship, paternal affection and conjugal love, which is also known as the mellow of sweetness. Conjugal love excels all others.





TEXT 54





śānta-rase śānti-rati 'prema' paryanta haya



dāsya-rati 'rāga' paryanta krameta bāḍaya



SYNONYMS



*śānta-rase*-in the mellow of neutrality; *śānti*-rati-spiritual attachment in peacefulness; *prema paryanta*-up to love of Godhead; *haya*-is; *dāsya*-rati-attachment in servitude; *rāga*-spontaneous love; *paryanta*-up to; *krameta*-gradually; *bāḍaya*-increases.



TRANSLATION



"The position of neutrality increases up to the point where one can appreciate love of Godhead. The mellow of servitorship gradually increases to the point of spontaneous love of Godhead.





TEXT 55





sakhya-vātsalya-rati pāya 'anurāga'-sīmā



subalādyera 'bhāva' paryanta premera mahimā



SYNONYMS



*sakhya*-in friendship; *vātsalya*-in paternal affection; *rati*-affection; *pāya*-obtains; *anurāga*-sīmā-up to the limit of subordinate spontaneous love; *subala-ādyera*-of friends like Subala and others; *bhāva*-ecstatic love; *paryanta*-up to; *premera mahimā*-the glory of the love of Godhead.



TRANSLATION



"After the mellow of servitorship, there are the mellows of friendship and paternal love, which increase to subordinate spontaneous love. The greatness of the love found in friends like Subala extends to the standard of ecstatic love of Godhead.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the mellow of neutrality increases to simple love of Godhead. In the mellow of servitorship, love of Godhead increases beyond that to affection, counter-love (anger based on love), love and attachment. Similarly, the mellow of friendship increases to affection, counter-love, love, attachment and subattachment. It is the same with the mellow of paternal affection. The special feature of the mellow of friendship exhibited by personalities like Subala is that it increases from fraternal affection to counter-love, to spontaneous attachment, to subordinate attachment, and finally to the ecstasy where all the ecstatic symptoms continuously exist.





TEXT 56





śānta-ādi rasera 'yoga', 'viyoga'--dui bheda



sakhya-vātsalye yogādira aneka vibheda



SYNONYMS



*śānta-ādi rasera*-of the mellows beginning from neutrality; *yoga*-connection; *viyoga*-separation; *dui bheda*-two divisions; *sakhya*-in the mellow of friendship; *vātsalye*-in paternal affection; *yoga-ādira*-of connection and separation; *aneka vibheda*-many varieties.



TRANSLATION



"There are two divisions of each of the five mellows-yoga [connection] and viyoga [separation]. Among the mellows of friendship and parental affection, there are many divisions of connection and separation.



PURPORT



In the *Bhakti-rasāmṛta-sindhu*, these divisions are described:





ayoga-yogāvetasya

prabhedau kathitāv ubhau



In the mellows of bhakti-yoga, there are two stages-ayoga and yoga. Ayoga is described in the *Bhakti-rasāmṛta-sindhu*:





saṅgābhāvo harer dhīrair

ayoga iti kathyate

ayoge tvan-manaskatvaṁ

tad-guṇādy-anusandhayaḥ

tat-prāpty-upāya-cintādyāḥ

sarveṣāṁ kathitāḥ kriyāḥ



Learned scholars in the science of bhakti-yoga say that when there is an absence of association with the Supreme Personality of Godhead, separation takes place. In the stage of ayoga (separation), the mind is filled with Kṛṣṇa consciousness and is fully absorbed in thoughts of Kṛṣṇa. In that stage, the devotee searches out the transcendental qualities of the Supreme Personality of Godhead. It is said that in that stage of separation, all the devotees in the different mellows are always active in thinking of ways to attain Kṛṣṇa's association.





The word yoga (connection) is thus described:



kṛṣṇena saṅgamo yas tu

sa yoga iti kīrtyate



"When one meets Kṛṣṇa directly, that is called yoga."





In the transcendental mellows of neutrality and servitorship, there are similar divisions of yoga and viyoga, but they are not variegated. The divisions of yoga and viyoga are always existing in the five mellows. However, in the transcendental mellows of friendship and paternal affection, there are many varieties of yoga and viyoga. The varieties of yoga are thus described:



yogo 'pi kathitaḥ siddhis

tuṣṭiḥ sthitir iti tridhā



Yoga (connection) is of three types-success, satisfaction and permanence. The divisions of ayoga (separation) are thus described:



utkaṇṭhitaṁ viyogaś cety

ayogo 'pi dvidhocyate



Thus ayoga has two divisions-longing and separation.





TEXT 57





'rūḍha', 'adhirūḍha' bhāva--kevala 'madhure'



mahiṣī-gaṇera 'rūḍha', 'adhirūḍha' gopikā-nikare



SYNONYMS



*rūḍha*-advanced; *adhirūḍha*-highly advanced; *bhāva*-ecstasy; *kevala*-only; *madhure*-in the transcendental mellow of conjugal love; *mahiṣī-gaṇera*-of the queens of Dvārakā; *rūḍha*-advanced; *adhirūḍha*-highly advanced; *gopikā*-nikare-among the gopīs.



TRANSLATION



"Only in the conjugal mellow are there two ecstatic symptoms called rūḍha [advanced] and adhirūḍha [highly advanced]. The advanced ecstasy is found among the queens of Dvārakā, and the highly advanced ecstasies are found among the gopīs.



PURPORT



The adhirūḍha ecstasies are explained in the Ujjvala-nīlamaṇi:





rūḍhoktebhyo 'nubhāvebhyaḥ

kām apy āptā viśiṣṭatām

yatrānubhāvā dṛśyante

so 'dhirūḍho nigadyate



The very sweet attraction of conjugal love increases through affection, counter-love, love, attachment, subattachment, ecstasy and highly advanced ecstasy (mahābhāva). The platform of mahābhāva includes rūḍha and adhirūḍha. These platforms are possible only in conjugal love. Advanced ecstasy is found in Dvārakā, whereas highly advanced ecstasy is found among the gopīs.





TEXT 58





adhirūḍha-mahābhāva--dui ta' prakāra



sambhoge 'mādana', virahe 'mohana' nāma tāra



SYNONYMS



*adhirūḍha*-mahābhāva-highly advanced ecstasy; *dui ta' prakāra*-two varieties; *sambhoge*-in actually meeting; *mādana*-mādana; *virahe*-in separation; *mohana*-mohana; *nāma*-the names; *tāra*-of them.



TRANSLATION



"Highly advanced ecstasy is divided into two categories-mādana and mohana. Meeting together is called mādana, and separation is called mohana.





TEXT 59





'mādane' cumbanādi haya ananta vibheda



'udghūrṇā', 'citra-jalpa' 'mohane' dui bheda



SYNONYMS



*mādane*-in the stage of mādana; *cumbana-ādi*-kissing and similar activities; *haya*-are; *ananta vibheda*-unlimited divisions; *udghūrṇā*-unsteadiness; *citra*-jalpa-various mad talks; *mohane*-the stage of mohana, dui bheda-two divisions.



TRANSLATION



"On the mādana platform there are kissing and many other symptoms, which are unlimited. In the mohana stage, there are two divisions-udghūrṇā [unsteadiness] and citra-jalpa [varieties of mad emotional talks].



PURPORT



For further information, see *Madhya-līlā* (1.87).





TEXT 60





citra-jalpera daśa aṅga--prajalpādi-nāma



'bhramara-gītā'ra daśa śloka tāhāte pramāṇa



SYNONYMS



*citra-jalpera*-of the mad talks; *daśa*-ten; *aṅga*-parts; *prajalpa-ādi*-nāma-named prajalpa and so on; *bhramara-gītāra*-of Rādhārāṇī's talks with the bumblebee (Śrīmad-Bhāgavatam, Canto Ten, Chapter Forty-seven); *daśa śloka*-ten verses; *tāhāte*-in that matter; *pramāṇa*-the evidence.



TRANSLATION



"Mad emotional talks include ten divisions, called prajalpa and other names. An example of this is the ten verses spoken by Śrīmatī Rādhārāṇī called 'song to the bumblebee.'



PURPORT



Imaginative mad talks known as citra-jalpa can be divided into ten categories-prajalpa, parijalpa, vijalpa, ujjalpa, sañjalpa, avajalpa, abhijalpa, ājalpa, pratijalpa and sujalpa. There are no English equivalents for these different features of jalpa (imaginative talk).





TEXT 61





udghūrṇā, vivaśa-ceṣṭā--divyonmāda-nāma



virahe kṛṣṇa-sphūrti, āpanāke 'kṛṣṇa'-jñāna



SYNONYMS



*udghūrṇā*-unsteadiness; *vivaśa*-ceṣṭā-boastful activities; *divya*-unmāda-nāma-named transcendental madness; *virahe*-in separation; *kṛṣṇa*-sphūrti-manifestation of Kṛṣṇa; *āpanāke*-oneself; *kṛṣṇa*-jñāna-thinking as Kṛṣṇa.



TRANSLATION



"Udghūrṇā [unsteadiness] and vivaśa-ceṣṭā [boastful activities] are aspects of transcendental madness. In separation from Kṛṣṇa, one experiences the manifestation of Kṛṣṇa, and one thinks oneself to be Kṛṣṇa.





TEXT 62





'sambhoga'-'vipralambha'-bhede dvividha śṛṅgāra



sambhogera ananta aṅga, nāhi anta tāra



SYNONYMS



*sambhoga*-of meeting (enjoyment together); *vipralambha*-of separation; *bhede*-in two divisions; *dvi*-vidha śṛṅgāra-two kinds of conjugal love; *sambhogera*-of the stage of sambhoga, or meeting; *ananta aṅga*-unlimited parts; *nāhi*-not; *anta*-an end; *tāra*-of that.



TRANSLATION



"In conjugal love [śṛṅgāra] there are two departments-meeting and separation. On the platform of meeting, there are unlimited varieties that are beyond description.



PURPORT



Vipralambha is described in the Ujjvala-nīlamaṇi:





yūnor ayuktayor bhāvo

yuktayor vātha yo mithaḥ

abhīṣṭāliṅganādīnām

anavāptau prakṛṣyate

sa vipralambho vijñeyaḥ

sambhogonnatikārakaḥ



na vinā vipralambhena

sambhogaḥ puṣṭim aśnute



When the lover and the beloved meet, they are called yukta (connected). Previous to their meeting, they are called ayukta (not connected). Whether connected or not connected, the ecstatic emotion arising due to not being able to embrace and kiss each other as desired is called vipralambha. This vipralambha helps nourish emotions at the time of meeting. Similarly, sambhoga is thus described:





darśanāliṅganādīnām

ānukūlyān niṣevayā

yūnor ullāsam ārohan

bhāvaḥ sambhoga īryate



"Meeting each other and embracing each other are aimed at bringing about the happiness of both the lover and the beloved. When this stage becomes increasingly jubilant, the resultant ecstatic emotion is called sambhoga." When awakened, sambhoga is divided into four categories:





(1) pūrva-rāga-anantara-after pūrva-rāga (attachment prior to meeting), sambhoga is called brief (saṅkṣipta);



(2) māna-anantara-after māna (anger based on love), sambhoga is called encroached (saṅkīrṇa);



(3) kiñcid-dūra-pravāsa-anantara-after being a little distance away for some time, sambhoga is called accomplished (sampanna);



(4) sudūra-pravāsa-anantara-after being far away, sambhoga is called perfection (samṛddhimān).



The meetings of the lovers that take place in dreams also have these four divisions.





TEXT 63





'vipralambha' catur-vidha--pūrva-rāga, māna



pravāsākhya, āra prema-vaicittya-ākhyāna



SYNONYMS



*vipralambha*-separation; *catuḥ*-vidha-four divisions; *pūrva*-rāga- pūrva-rāga; *māna*-māna; *pravāsākhya*-known as pravāsa; *āra*-and; *prema*-vaicittya-prema-vaicittya; *ākhyāna*-calling.



TRANSLATION



"Vipralambha has four divisions-pūrva-rāga, māna, pravāsa, and prema-vaicittya.



PURPORT



Pūrva-rāga is described in Ujjvala-nīlamaṇi:





ratir yā saṅgamāt pūrvaṁ

darśana-śravaṇādi-jā

tayor unmīlati prājñaiḥ

pūrva-rāgaḥ sa ucyate



When attachment produced in both the lover and beloved before their meeting by seeing, hearing and so on becomes very palatable by the mixture of four ingredients, such as vibhāva and anubhāva, this is called pūrva-rāga.





The word māna is also described:



dampatyor bhāva ekatra

sator apy anuraktayoḥ

svābhīṣṭāśleṣa-vīkṣādi-

nirodhī māna ucyate



Māna is a word used to indicate the mood of the lover and the beloved experienced whether they are in one place or in different places. This mood obstructs their looking at one another and embracing one another, despite the fact that they are attached to one another.



Pravāsa is also explained as follows:

pūrva-saṅga-tayor yūnor

bhaved deśāntarādibhiḥ

vyavadhānaṁ tu yat prājñaiḥ

sa pravāsa itīryate



Pravāsa is a word used to indicate the separation of lovers who were previously intimately associated. This separation is due to their being in different places.



Similarly, prema-vaicittya is explained:



priyasya sannikarṣe 'pi

premotkarṣa-svabhāvataḥ

yā viśeṣa-dhiyārtis tat

prema-vaicittyam ucyate



Prema-vaicittya is a word used to indicate an abundance of love that brings about grief from fear of separation, although the lover is present.





TEXT 64





rādhikādye 'pūrva-rāga' prasiddha 'pravāsa', 'māne'



'prema-vaicittya' śrī-daśame mahiṣī-gaṇe



SYNONYMS



*rādhikādye*-in Śrīmatī Rādhārāṇī and the other gopīs; *pūrva*-rāga-feelings before union; *prasiddha*-celebrated; *pravāsa māne*-also pravāsa and māna; *prema*-vaicittya-feelings of fear of separation; *śrī-daśame*-in the Tenth Canto; *mahiṣī*-gaṇe-among the queens.



TRANSLATION



"Of the four kinds of separation, three [pūrva-rāga, pravāsa and māna] are celebrated in Śrīmatī Rādhārāṇī and the gopīs. In Dvārakā, among the queens, feelings of prema-vaicittya are very prominent.





TEXT 65





kurari vilapasi tvaṁ vīta-nidrā na śeṣe



svapiti jagati rātryām īśvaro gupta-bodhaḥ



vayam iva sakhī kaccid gāḍha-nirviddha-cetā



nalina-nayana-hāsodāra-līlekṣitena



SYNONYMS



*kurari*-O female osprey; *vilapasi*-are lamenting; *tvam*-you; *vīta*-nidrā-without sleep; *na*-not; *śeṣe*-rest; *svapiti*-sleeps; *jagati*-in the world; *rātryām*-at night; *īśvaraḥ*-Lord Kṛṣṇa; *gupta*-bodhaḥ-whose consciousness is hidden; *vayam*-we; *iva*-like; *sakhī*-O dear friend; *kaccid*-whether; *gāḍha*-deeply; *nirviddha*-cetā-pierced in the heart; *nalina-nayana*-of the lotus-eyed Lord; *hāsa*-smiling; *udāra*-liberal; *līlā-īkṣitena*-by the playful glancing.



TRANSLATION



" 'My dear friend kurarī, it is now night, and Lord Śrī Kṛṣṇa is sleeping. You yourself are not asleep or resting but are lamenting. Should I presume that you, like us, are affected by the smiling, liberal, playful glances of the lotus eyed Kṛṣṇa? If so, your heart is deeply pierced. Is that why you are showing these signs of sleepless lamentation?'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.90.15). Although the queens were with Kṛṣṇa, they were still thinking of losing His company.





TEXT 66





vrajendra-nandana kṛṣṇa--nāyaka-śiromaṇi



nāyikāra śiromaṇi--rādhā-ṭhākurāṇī



SYNONYMS



*vrajendra-nandana kṛṣṇa*-Lord Kṛṣṇa, the son of Mahārāja Nanda; *nāyaka-śiromaṇi*-best of all heroes; *nāyikāra śiromaṇi*-the best of all heroines; rādhā-ṭhākurāṇī-Śrīmatī Rādhārāṇī.



TRANSLATION



"Lord *Kṛṣṇa, the Supreme Personality of Godhead* who appeared as the son of Nanda Mahārāja, is the supreme hero in all dealings. Similarly, Śrīmatī Rādhārāṇī is the topmost heroine in all dealings.





TEXT 67





nāyakānāṁ śiroratnaṁ



kṛṣṇas tu bhagavān svayam



yatra nityatayā sarve



virājante mahā-guṇāḥ



SYNONYMS



*nāyakānām*-of all heroes; *śiroratnam*-the crown jewel; *kṛṣṇaḥ*-Lord Kṛṣṇa; *tu*-but; *bhagavān svayam*-the Supreme Personality of Godhead Himself; *yatra*-in whom; *nityatayā*-with permanence; *sarve*-all; *virājante*-exist; *mahā*-guṇāḥ-transcendental qualities.



TRANSLATION



" 'Kṛṣṇa is the Supreme Personality of Godhead Himself, and He is the crown jewel of all heroes. In Kṛṣṇa, all transcendental good qualities are permanently situated.'



PURPORT



This verse is also found in the *Bhakti-rasāmṛta-sindhu* (2.1.17).





TEXT 68





devī kṛṣṇamayī proktā



rādhikā para-devatā



sarva-lakṣmīmayī sarva-



kāntiḥ sammohinī parā



SYNONYMS



*devī*-who shines brilliantly; *kṛṣṇa*-mayī-nondifferent from Lord Kṛṣṇa; *proktā*-called; rādhikā-Śrīmatī Rādhārāṇī; *para*-devatā-; most worshipable; *sarva*-lakṣmī-mayī-presiding over all the goddesses of fortune; *sarva-kāntiḥ*-in whom all splendor exists; *sammohinī*-whose character completely bewilders Lord Kṛṣṇa; *parā*-the superior energy.



TRANSLATION



" 'The transcendental goddess Śrīmatī Rādhārāṇī is the direct counterpart of Lord Śrī Kṛṣṇa. She is the central figure for all the goddesses of fortune. She possesses all the attraction to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord.'



PURPORT



This text is found in the Bṛhad-gautamīya-tantra.





TEXT 69





ananta kṛṣṇera guṇa, cauṣaṭṭi--pradhāna



eka eka guṇa śuni' juḍāya bhakta-kāṇa



SYNONYMS



*ananta*-unlimited; *kṛṣṇera*-of Lord Kṛṣṇa; *guṇa*-qualities; *cauṣaṭṭi*-sixty-four; *pradhāna*-chief ones; *eka eka*-one by one; *guṇa*-qualities; *śuni'*-hearing; *juḍāya*-satisfies; *bhakta-kāṇa*-the ears of the devotees.



TRANSLATION



"The transcendental qualities of Lord Kṛṣṇa are unlimited. Out of these, sixty-four are considered prominent. The ears of the devotees are satisfied simply by hearing all these qualities one after the other.





TEXT 70





ayaṁ netā suramyāṅgaḥ



sarva-sal-lakṣaṇānvitaḥ



ruciras tejasā yukto



balīyān vayasānvitaḥ



SYNONYMS



*ayam*-this (Kṛṣṇa); *netā*-supreme hero; *suramya-aṅgaḥ*-having the most beautiful transcendental body; *sarva*-sat-lakṣaṇa-all-auspicious bodily marks; *anvitaḥ*-endowed with; *ruciraḥ*-possessing radiance very pleasing to the eyes; *tejasā*-with all power; *yuktaḥ*-bestowed; *balīyān*-very strong; *vayasa-anvitaḥ*-having a youthful age.



TRANSLATION



" 'Kṛṣṇa, the supreme hero, has the most beautiful transcendental body. This body possesses all good features. It is radiant and very pleasing to the eyes. His body is powerful, strong and youthful.



PURPORT



This verse and the following six verses are also found in the *Bhakti-rasāmṛta-sindhu* (2.1.23-29).





TEXT 71





vividhādbhuta-bhāṣā-vit



satya-vākyaḥ priyaṁ vadaḥ



vāvadūkaḥ supāṇḍityo



buddhimān pratibhānvitaḥ



SYNONYMS



*vividha*-various; *adbhuta*-wonderful; *bhāṣā*-vit-knower of languages; *satya*-vākyaḥ-whose words are truthful; *priyam vadaḥ*-who speaks very pleasingly; *vāvadūkaḥ*-expert in speaking; *su-pāṇḍityaḥ*-very learned; *buddhimān*-very wise; *pratibhā*-anvitaḥ-genius.



TRANSLATION



" 'Kṛṣṇa is the linguist of all wonderful languages. He is a truthful and very pleasing speaker. He is expert in speaking, and He is a very wise, learned scholar and a genius.





TEXT 72





vidagdhaś caturo dakṣaḥ



kṛtajñaḥ sudṛḍha-vrataḥ



deśa-kāla-supātrajñaḥ



śāstra-cakṣuḥ śucir vaśī



SYNONYMS



*vidagdhaḥ*-expert in artistic enjoyment; *caturaḥ*-cunning; *dakṣaḥ*-expert; *kṛta*-jñaḥ-grateful; *sudṛḍha*-vrataḥ-firmly determined; *deśa*-of country; *kāla*-time; *supātra*-of fitness; *jñaḥ*-a knower; *śāstra*-cakṣuḥ-expert in the authoritative scriptures; *śuciḥ*-very clean and neat; *vaśī*-serf-controlled.



TRANSLATION



" 'Kṛṣṇa is very expert in artistic enjoyment. He is highly cunning, expert, grateful and firmly determined in His vows. He knows how to deal according to time, person and country, and He sees through the scriptures and authoritative books. He is very clean and self-controlled.





TEXT 73





sthiro dāntaḥ kṣamā-śīlo



gambhīro dhṛtimān samaḥ



vadānyo dhārmikaḥ śūraḥ



karuṇo mānya-mānakṛt



SYNONYMS



*sthiraḥ*-steady; *dāntaḥ*-having controlled senses; *kṣamā-śīlaḥ*-forgiving; *gambhīraḥ*-grave; *dhṛtimān*-calm, never bereft of intelligence; *samaḥ*-equal; *vadānyaḥ*-magnanimous; *dhārmikaḥ*-religious; *śūraḥ*-chivalrous; *karuṇaḥ*-kind; *mānya*-mānakṛt-respectful to the respectable.



TRANSLATION



" 'Lord Kṛṣṇa is steady, His senses are controlled, and He is forgiving, grave and calm. He is also equal to all. Moreover, He is magnanimous, religious, chivalrous and kind. He is always respectful to respectable people.





TEXT 74





dakṣiṇo vinayī hrīmān



śaraṇāgata-pālakaḥ



sukhī bhakta-suhṛt prema-



vaśyaḥ sarva-śubhaṅkaraḥ



SYNONYMS



*dakṣiṇaḥ*-simple and liberal; *vinayī*-humble; *hrīmān*-bashful when glorified; *śaraṇāgata*-pālakaḥ-protector of the surrendered soul; *sukhī*-always happy; *bhakta*-suhṛt-well-wisher of the devotees; *prema*-vaśyaḥ-submissive to love; *sarva-śubhaṅkaraḥ*-all-auspicious.



TRANSLATION



" 'Kṛṣṇa is very simple and liberal, He is humble and bashful, and He is the protector of the surrendered soul. He is very happy, and He is always the well-wisher of His devotee. He is all-auspicious, and He is submissive to love.





TEXT 75





pratāpī kīrtimān rakta-



lokaḥ sādhu-samāśrayaḥ



nārīgaṇa-manohārī



sarvārādhyaḥ samṛddhimān



SYNONYMS



*pratāpī*-very influential; *kīrtimān*-famous for good works; *rakta-lokaḥ*-who is the object of the attachment of all people; *sādhu-sama-āśrayaḥ*-the shelter of the good and virtuous; *nārī-gaṇa*-to women; *manohārī*-attractive; *sarva-ārādhyaḥ*-worshipable by everyone; *samṛddhimān*-very rich.



TRANSLATION



" 'Kṛṣṇa is very influential and famous, and He is the object of attachment for everyone. He is the shelter of the good and the virtuous. He is attractive to the minds of women, and He is worshiped by everyone. He is very, very rich.





TEXT 76





varīyān īśvaraś ceti



guṇās tasyānukīrtitāḥ



samudrā iva pañcāśad



durvigāhā harer amī



SYNONYMS



*varīyān*-the best; *īśvaraḥ*-the supreme controller; *ca*-and; *iti*-thus; *guṇāḥ*-the transcendental qualities; *tasya*-of Him; *anukīrtitāḥ*-described; *samudrāḥ*-oceans; *iva*-like; *pañcāśat*-fifty; *durvigāhāḥ*-difficult to penetrate fully; *hareḥ*-of the Supreme Personality of Godhead; *amī*-all these.



TRANSLATION



" 'Kṛṣṇa is the Supreme, and He is always glorified as the Supreme Lord and controller. Thus all the previously mentioned transcendental qualities are in Him. The fifty qualities of the Supreme Personality of Godhead above mentioned are as deep as an ocean. In other words, they are difficult to fully comprehend.





TEXT 77





jīveṣu ete vasanto 'pi



bindu-bindutayā kvacit



paripūrṇatayā bhānti



tatraiva puruṣottame



SYNONYMS



*jīveṣu*-in the living entities; *ete*-these; *vasantaḥ*-are residing; *api*-though; *bindu*-bindutayā-with a very minute quantity; *kvacit*-sometimes; *paripūrṇatayā*-with fullness; *bhānti*-are manifest; *tatra*-in Him; *eva*-certainly; *puruṣa-uttame*-in the Supreme Personality of Godhead.



TRANSLATION



" 'These qualities are sometimes very minutely exhibited in living beings, but they are fully manifest in the Supreme Personality of Godhead.'



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (2.1.30). Living entities are parts and parcels of the Supreme Personality of Godhead. As stated in *Bhagavad-gītā*:





mamaivāṁśo jīva-loke

jīva-bhūtaḥ sanātanaḥ

manaḥ ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati



"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." (Bg. 15.7)





The qualities of Kṛṣṇa are present in the living entity in minute, atomic quantities. A small portion of gold is certainly gold, but it cannot be equal to a gold mine. Similarly, the living entities have all the characteristics of the Supreme Personality of Godhead in minute quantity, but the living entity is never equal to the Supreme Personality of Godhead. God is therefore described as the Supreme Being, and the living entity is described as a jīva. God is the Supreme Being, the chief of all living beings-eko bahūnāṁ yo vidadhāti kāmān. The Māyāvādīs maintain that everyone is God, but even if this philosophy is accepted, no one can maintain that everyone is equal to the Supreme Godhead. Only unintelligent men maintain that everyone is equal to God or that everyone is God.





TEXT 78





atha pañca-guṇā ye syur



aṁśena giriśādiṣu



SYNONYMS



*atha*-now(over and above these); *pañca*-guṇāḥ-five qualities; *ye*-which; *syuḥ*-may exist; *aṁśena*-by part; *giriśa-ādiṣu*-in demigods like Lord Śiva.



TRANSLATION



" 'Apart from these fifty qualities, there are five other qualities found in the Supreme Personality of Godhead that are partially present in demigods like Śiva.



PURPORT



This verse and the following seven verses are also found in the *Bhakti-rasāmṛta-sindhu* (2.1.37-44).





TEXTS 79-81





sadā svarūpa-saṁprāptaḥ



sarva-jño nity-nūtanaḥ



sac-cid-ānanda-sāndrāṅgaḥ



sarva-siddhi-niṣevitaḥ



athocyante guṇāḥ pañca



ye lakṣmīśādi-vartinaḥ



avicintya-mahā-śaktiḥ



koṭi-brahmāṇḍa-vigrahaḥ



avatārāvalī-bījaṁ



hatāri-gati-dāyakaḥ



ātmārāma-gaṇākarṣīty



amī kṛṣṇe kilādbhutāḥ



SYNONYMS



*sadā*-always; *svarūpa*-saṁprāptaḥ-situated in one's eternal nature; *sarva*-jñaḥ-omniscient; *nitya*-nūtanaḥ-ever-fresh; *sat-cit-ānanda-sāndra-aṅgaḥ*-the concentrated form of eternity, knowledge, bliss; *sarva*-siddhi-niṣevitaḥ-attended by all mystic perfections; *atha*-now; *ucyante*-are said; *guṇāḥ*-qualities; *pañca*-five; *ye*-which; *lakṣmī-īśa*-in the proprietor of the goddess of fortune; *ādi*-etc.; *vartinaḥ*-represented; *avicintya*-inconceivable; *mahā-śaktiḥ*-possessing supreme energy; *koṭi*-brahmāṇḍa-consisting of innumerable universes; *vigrahaḥ*-having a body; *avatāra*-of incarnations; *āvalī*-of groups; *bījam*-the source; *hata-ari*-to enemies killed by Him; *gati*-dāyakaḥ-giving liberation; *ātmārāma-gaṇa*-of those fully satisfied in themselves; *ākarṣī*-attracting; *iti*-thus; *amī*-these; *kṛṣṇe*-in Kṛṣṇa; *kila*-certainly; *adbhutāḥ*-very wonderful.



TRANSLATION



" 'These qualities are (1) the Lord is always situated in His original position, (2) He is omniscient, (3) He is always fresh and youthful, (4) He is the concentrated form of eternity, knowledge and bliss, and (5) He is the possessor of all mystic perfection. There are another five qualities, which exist in the Vaikuṇṭha planets in Nārāyaṇa, the Lord of Lakṣmī. These qualities are also present in Kṛṣṇa, but they are not present in demigods like Lord Śiva or in other living entities. These are (1) inconceivable supreme power, (2) generating innumerable universes from the body, (3) being the original source of all incarnations, (4) bestowing salvation upon enemies killed, and (5) the ability to attract exalted persons who are satisfied in themselves. Although these qualities are present in Nārāyaṇa, the dominating Deity of the Vaikuṇṭha planets, they are even more wonderfully present in Kṛṣṇa.





TEXTS 82-83





sarvādbhuta-camatkāra-



līlā-kallola-vāridhiḥ



atulya-madhura-prema-



maṇḍita-priya-maṇḍalaḥ



trijagan-mānasākarṣi-



muralī-kala-kūjitaḥ



asamānordhva-rūpa-śrī-



vismāpita-carācaraḥ



SYNONYMS



*sarva*-adbhuta-camatkāra-bringing wonder to all; *līlā*-of pastimes; *kallola*-full of waves; *vāridhiḥ*-an ocean; *atulya*-madhura-prema-with incomparable conjugal love; *maṇḍita*-decorated; *priya*-maṇḍalaḥ-with a circle of favorite personalities; *tri-jagat*-of three worlds; *mānasa-ākarṣi*-attracting the minds; *muralī*-of the flute; *kala-kūjitaḥ*-the melodious vibration; *asamāna-ūrdhva*-unequaled and unsurpassed; *rūpa*-by beauty; *śrī*-and opulence; *vismāpita*-cara-acaraḥ-astonishing the moving and nonmoving living entities.



TRANSLATION



" 'Apart from these sixty transcendental qualities, Kṛṣṇa has an additional four transcendental qualities, which are not manifest even in the personality of Nārāyaṇa. These are: (1) Kṛṣṇa is like an ocean filled with waves of pastimes that evoke wonder within everyone in the three worlds. (2) In His activities of conjugal love, He is always surrounded by His dear devotees who possess unequaled love for Him. (3) He attracts the minds of all three worlds by the melodious vibration of His flute. (4) His personal beauty and opulence are beyond compare. No one is equal to Him, and no one is greater than Him. Thus the Personality of Godhead astonishes all living entities, both moving and nonmoving, within the three worlds. He is so beautiful that He is called Kṛṣṇa.



PURPORT



Māyāvādī philosophers, who have a poor fund of knowledge, simply dismiss the subject by explaining that Kṛṣṇa means black. Not understanding the qualities of Kṛṣṇa, these atheistic rascals do not accept Him as the Supreme Personality of Godhead. Although the Lord is described and accepted by great personalities, ācāryas and sages, the Māyāvādīs still do not appreciate Him. Unfortunately at the present moment human society is so degraded that people cannot even provide themselves with life's daily necessities, yet they are captivated by Māyāvādī philosophers and are being misled. According to *Bhagavad-gītā*, simply by understanding Kṛṣṇa one can get free from the cycle of birth and death. Tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna. Unfortunately this great science of Kṛṣṇa consciousness has been impeded by Māyāvādī philosophers who are opposed to the personality of Kṛṣṇa. Those who are preaching this Kṛṣṇa consciousness movement must try to understand Kṛṣṇa from the statements given in the *Bhakti-rasāmṛta-sindhu* (The *Nectar of Devotion*).





TEXTS 84-85





līlā premṇā priyādhikyaṁ



mādhuryaṁ veṇu-rūpayoḥ



ity asādhāraṇaṁ proktaṁ



govindasya catuṣṭayam



evaṁ guṇāś catur-bhedāś



catuḥ-ṣaṣṭir udāhṛtāḥ



SYNONYMS



*līlā*-pastimes; *premṇā*-with transcendental love; *priya-ādhikyam*-an abundance of highly elevated devotees; *mādhuryam*-sweetness; *veṇu-rūpayoḥ*-of the flute and the beauty of Kṛṣṇa; *iti*-thus; *asādhāraṇam*-uncommon; *proktam*-said; *govindasya*-of Lord Kṛṣṇa; *catuṣṭayam*-four special features; *evam*-thus; *guṇāḥ*-transcendental qualities; *catuḥ-bhedāḥ*-having four divisions; *catuḥ-ṣaṣṭiḥ*-sixty-four; *udāhṛtāḥ*-declared.



TRANSLATION



" 'Above Nārāyaṇa, Kṛṣṇa has four specific transcendental qualities-His wonderful pastimes, an abundance of wonderful associates who are very dear to Him [like the gopīs], His wonderful beauty and the wonderful vibration of His flute. Lord Kṛṣṇa is more exalted than ordinary living beings and demigods like Lord Śiva. He is even more exalted than His personal expansion Nārāyaṇa. In all, the Supreme Personality of Godhead has sixty-four transcendental qualities in full.'





TEXT 86





ananta guṇa śrī-rādhikāra, pañciśa--pradhāna



yei guṇera 'vaśa' haya kṛṣṇa bhagavān



SYNONYMS



*ananta guṇa*-unlimited qualities; *śrī-rādhikāra*-of Śrīmatī Rādhārāṇī; *pañciśa*-twenty-five; *pradhāna*-chief; *yei guṇera*-of those qualities; *vaśa*-under the control; *haya*-is; *kṛṣṇa*-Lord Kṛṣṇa; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



"Similarly, Śrīmatī Rādhārāṇī has unlimited transcendental qualities, of which twenty-five qualities are principal. Śrī Kṛṣṇa is controlled by these transcendental qualities of Śrīmatī Rādhārāṇī.





TEXTS 87-91





atha vṛndāvaneśvaryāḥ



kīrtyante pravarā guṇāḥ



madhureyaṁ nava-vayāś



calāpāṅgojjvala-smitā



cāru-saubhāgya-rekhāḍhyā



gandhonmādita-mādhavā



saṅgīta-prasarābhijñā



ramya-vāṅ narma-paṇḍitā



vinītā karuṇā-pūrṇā



vidagdhā pāṭavānvitā



lajjā-śīlā sumaryādā



dhairya-gāmbhīrya-śālinī



suvilāsā mahābhāva-



paramotkarṣa-tarṣiṇī



gokula-prema-vasatir



jagac-chreṇī-lasad-yaśāḥ



gurv-arpita-guru-snehā



sakhī-praṇayitā-vaśā



kṛṣṇa-priyāvalī-mukhyā



santatāśrava-keśavā



bahunā kiṁ guṇās tasyāḥ



saṅkhyātītā harer iva



SYNONYMS



*atha*-now; *vṛndāvana-īśvaryāḥ*-of the Queen of Vṛndāvana (Śrī Rādhikā); *kīrtyante*-are glorified; *pravarāḥ*-chief; *guṇāḥ*-qualities; *madhurā*-sweet; *iyam*-this one (Rādhikā); *nava*-vayāḥ-youthful; *cala-apāṅga*-having restless eyes; *ujjvala-smitā*-having a bright smile; *cāru*-saubhāgya-rekhāḍhyā-possessing beautiful, auspicious lines on the body; *gandha*-by the wonderful fragrance of Her the body; *unmādita*-mādhavā-exciting Kṛṣṇa; *saṅgīta*-of songs; *prasara*-abhijñā-knowledgeable in the expansion; *ramya-vāk*-having charming speech; *narma*-paṇḍitā-learned in joking; *vinītā*-humble; *karuṇā*-pūrṇā-full of mercy; *vidagdhā*-cunning; *pāṭava*-anvitā-expert in performing Her duties; *lajjā-śīlā*-shy; *su*-maryādā-respectful; *dhairya*-calm; *gāmbhīrya-śālinī*-and grave; *su*-vilāsā-playful; *mahā-bhāva*-of advanced ecstasy; *parama-utkarṣa*-in the highest excellence; *tarṣiṇī*-desirous; *gokula-prema*-the love of the residents of Gokula; *vasatiḥ*-the abode; *jagat-śreṇī*-among the surrendered devotees who are the abodes (āśraya) of love for Kṛṣṇa; *lasat*-shining; *yaśāḥ*-whose fame; *guru*-to the elders; *arpita*-offered; *guru*-snehā-whose great affection; *sakhī*-praṇayitā-vaśā-controlled by the love of her gopī friends; *kṛṣṇa*-priya-āvalī-among those who are dear to Kṛṣṇa; *mukhyā*-the chief; *santata*-always; *āśrava-keśavāḥ*-to whom Lord Keśava is submissive; *bahunā kim*-in short; *guṇāḥ*-the qualities; *tasyāḥ*-of Her; *saṅkhyātītāḥ*-beyond count; *hareḥ*-of Lord Kṛṣṇa; *iva*-like.



TRANSLATION



" 'Śrīmatī Rādhārāṇī's twenty-five chief transcendental qualities are: (1) She is very sweet. (2) She is always freshly youthful. (3) Her eyes are restless. (4) She smiles brightly. (5) She has beautiful, auspicious lines. (6) She makes Kṛṣṇa happy with Her bodily aroma. (7) She is very expert in singing. (8) Her speech is charming. (9) She is very expert in joking and speaking pleasantly. (10) She is very humble and meek. (11) She is always full of mercy. (12) She is cunning. (13) She is expert in executing Her duties. (14) She is shy. (15) She is always respectful. (16) She is always calm. (17) She is always grave. (18) She is expert in enjoying life. (19) She is situated at the topmost level of ecstatic love. (20) She is the reservoir of loving affairs in Gokula. (21) She is the most famous of submissive devotees. (22) She is very affectionate to elderly people. (23) She is very submissive to the love of Her friends. (24) She is the chief gopī. (25) She always keeps Kṛṣṇa under Her control. In short, She possesses unlimited transcendental qualities, just as Lord Kṛṣṇa does.'



PURPORT



These verses are also found in Ujjvala-nīlamaṇi, Śrī-rādhā-prakaraṇa (11-15).





TEXT 92





nāyaka, nāyikā,--dui rasera 'ālambana'



sei dui śreṣṭha,--rādhā, vrajendra-nandana



SYNONYMS



*nāyaka*-hero; *nāyikā*-heroine; *dui*-two; *rasera*-of mellows; *ālambana*-the basis; *sei*-those; *dui*-two; *śreṣṭha*-chief; rādhā-Śrīmatī Rādhārāṇī; *vrajendra-nandana*-and Kṛṣṇa, the son of Mahārāja Nanda.



TRANSLATION



"The basis of all transcendental mellows is the hero and the heroine, and Śrīmatī Rādhārāṇī and Lord Kṛṣṇa, the son of Mahārāja Nanda, are the best.





TEXT 93





ei-mata dāsye dāsa, sakhye sakhā-gaṇa



vātsalye mātā pitā āśrayālambana



SYNONYMS



*ei-mata*-in this way; *dāsye*-in the transcendental mellow of servitude; *dāsa*-servants; *sakhye*-in the transcendental mellow of friendship; *sakhā-gaṇa*-the friends; *vātsalye*-in the transcendental mellow of paternal affection; *mātā pitā*-mother and father; *āśraya-ālambana*-the support or shelter of love as the abode or dwelling place of love.



TRANSLATION



"Just as Lord Kṛṣṇa and Śrīmatī Rādhārāṇī are the object and shelter of the mellow of conjugal love, so, in the mellow of servitorship, Kṛṣṇa, the son of Mahārāja Nanda, is the object, and servants like Citraka, Raktaka and Patraka are the shelter. Similarly, in the transcendental mellow of friendship, Lord Kṛṣṇa is the object, and friends like Śrīdāmā, Sudāmā and Subala are the shelter. In the transcendental mellow of paternal affection, Kṛṣṇa is the object, and mother Yaśodā and Mahārāja Nanda are the shelter.





TEXT 94





ei rasa anubhave yaiche bhakta-gaṇa



yaiche rasa haya, śuna tāhāra lakṣaṇa



SYNONYMS



*ei*-this; *rasa*-mellow; *anubhave*-realize; *yaiche*-how; *bhakta-gaṇa*-the devotees; *yaiche*-how; *rasa*-the mellow; *haya*-appears; *śuna*-hear; *tāhāra*-of them; *lakṣaṇa*-the symptoms.



TRANSLATION



"Now hear how the mellows appear and how they are realized by the devotees on different transcendental platforms.





TEXTS 95-98





bhakti-nirdhūta-doṣāṇāṁ



prasannojjvala-cetasām



śrī-bhāgavata-raktānāṁ



rasikāsaṅga-raṅgiṇām



jīvanī-bhūta-govinda-



pāda-bhakti-sukha-śriyām



premāntaraṅga-bhūtāni



kṛtyāny evānutiṣṭhatām



bhaktānāṁ hṛdi rājantī



saṁskāra-yugalojjvalā



ratir ānanda-rūpaiva



nīyamānā tu rasyatām



kṛṣṇādibhir vibhāvādyair



gatair anubhavādhvani



prauḍhānandaś camatkāra-



kāṣṭhām āpadyate parām



SYNONYMS



*bhakti*-by devotional service; *nirdhūta*-doṣāṇām-whose material contaminations are washed off; *prasanna*-ujjvala-cetasām-whose hearts are satisfied and clean; *śrī-bhāgavata-raktānām*-who are interested in understanding the transcendental meaning of Śrīmad-Bhāgavatam; *rasika-āsaṅga-raṅgiṇām*-who live with the devotees and enjoy their transcendental company; *jīvanī*-bhūta-has become the life; *govinda-pāda*-to the lotus feet of Govinda; *bhakti*-sukha-śriyām-those for whom the opulence of the happiness of devotional service; *prema-antaraṅga-bhūtāni*-which are of a confidential nature in the loving affairs of the devotees and Kṛṣṇa; *kṛtyāni*-activities; *eva*-certainly; *anutiṣṭhatām*-of those performing; *bhaktānām*-of the devotees; *hṛdi*-in the hearts; *rājantī*-existing; *saṁskāra-yugala*-by previous purificatory methods; *ujjvalā*-expanded; *ratiḥ*-love; *ānanda*-rūpā-whose form is transcendental bliss; *eva*-certainly; *nīyamānā*-being brought; *tu*-but; *rasyatām*-to tastefulness; *kṛṣṇa-ādibhiḥ*-by Kṛṣṇa and others; *vibhāva-ādyaiḥ*-by ingredients such as vibhāva; *gataiḥ*-gone; *anubhava-adhvani*-to the path of perception; *prauḍha-ānandaḥ*-mature bliss; *camatkāra-kāṣṭhām*-the platform of wonder; *āpadyate*-arrives at; *parām*-the supreme.



TRANSLATION



" 'Those who are completely washed of all material contamination by pure devotional service, who are always satisfied and brightly enlightened in the heart, who are always attached to understanding the transcendental meaning of *Śrīmad-Bhāgavatam*, who are always eager to associate with advanced devotees, whose happiness in the service of the lotus feet of Govinda is their very life, who always discharge the confidential activities of love-for such advanced devotees, who are by nature situated in bliss, the seed of love [rati] is expanded in the heart by previous and current reformatory processes. Thus the mixture of ecstatic ingredients becomes tasty and, being within the perception of the devotee, reaches the highest platform of wonder and deep bliss.'



PURPORT



These verses are also found in the *Bhakti-rasāmṛta-sindhu* (2.1.7-10).





TEXT 99





ei rasa-āsvāda nāhi abhaktera gaṇe



kṛṣṇa-bhakta-gaṇa kare rasa āsvādane



SYNONYMS



*ei*-this; *rasa-āsvāda*-tasting of transcendental mellows; *nāhi*-not; *abhaktera gaṇe*-among nondevotees; *kṛṣṇa-bhakta-gaṇe*-the pure devotees of Lord Kṛṣṇa; *kare*-do; *rasa*-these transcendental mellows; *āsvādane*-tasting.



TRANSLATION



"The exchange between Kṛṣṇa and different devotees situated in different transcendental mellows is not to be experienced by nondevotees. Advanced devotees can understand and appreciate the different varieties of devotional service reciprocated with the Supreme Personality of Godhead.





TEXT 100





sarvathaiva durūho 'yam



abhaktair bhagavad-rasaḥ



tat pādāmbuja-sarvasvair



bhaktair evānurasyate



SYNONYMS



*sarvathā*-in all respects; *eva*-certainly; *durūhaḥ*-difficult to be understood; *ayam*-this; *abhaktaiḥ*-by nondevotees; *bhagavat-rasaḥ*-the transcendental mellow exchanged with the Supreme Personality of Godhead; *tat*-that; *pāda*-ambuja-sarvasvaiḥ-whose all in all is the lotus feet; *bhaktaiḥ*-by devotees; *eva*-certainly; *anurasyate*-are relished.



TRANSLATION



" 'Nondevotees cannot understand the transcendental mellows experienced between the devotee and the Lord. In all respects, this is very difficult, but one who has dedicated everything to the lotus feet of Kṛṣṇa can taste the transcendental mellows.'



PURPORT



This verse is also found in the *Bhakti-rasāmṛta-sindhu* (2.5.131).





TEXT 101





saṅkṣepe kahiluṅ ei 'prayojana'-vivaraṇa



pañcama-puruṣārtha--ei 'kṛṣṇa-prema'-dhana



SYNONYMS



*saṅkṣepe kahiluṅ*-briefly I have spoken; *ei*-this; *prayojana*-vivaraṇa-descriptions of the ultimate achievement; *pañcama-puruṣa-artha*-the fifth and ultimate goal of life; *ei*-this; *kṛṣṇa-prema-dhana*-the treasure of love of Kṛṣṇa.



TRANSLATION



"This brief description is an elaboration of the ultimate goal of life. Indeed, this is the fifth and ultimate goal, which is beyond the platform of liberation. It is called kṛṣṇa-prema-dhana, the treasure of love for Kṛṣṇa.





TEXT 102





pūrve prayāge āmi rasera vicāre



tomāra bhāi rūpe kailuṅ śakti-sañcāre



SYNONYMS



*pūrve*-previously; *prayāge*-in Prayāga; *āmi*-I; *rasera vicāre*-in consideration of different mellows; *tomāra bhāi*-your brother; *rūpe*-unto Rūpa Gosvāmī; *kailuṅ*-I have done; *śakti*-sañcāre-endowment of all power.



TRANSLATION



"Previously I empowered your brother Rūpa Gosvāmī to understand these mellows. I did this while instructing him at the Daśāśvamedha-ghāṭa in Prayāga.





TEXT 103





tumiha kariha bhakti-śāstrera pracāra



mathurāya lupta-tīrthera kariha uddhāra



SYNONYMS



*tumiha*-you also; *kariha*-should perform; *bhakti-śāstrera pracāra*-propagation of the revealed scriptures of devotional service; *mathurāya*-in Mathurā; *lupta-tīrthera*-of lost places of pilgrimage; *kariha*-should make; *uddhāra*-recovery.



TRANSLATION



"O Sanātana, you should broadcast the revealed scriptures on devotional service and excavate the lost places of pilgrimage in the district of Mathurā.





TEXT 104





vṛndāvane kṛṣṇa-sevā, vaiṣṇava-ācāra



bhakti-smṛti-śāstra kari' kariha pracāra



SYNONYMS



*vṛndāvane*-in Vṛndāvana; *kṛṣṇa-sevā*-the service of Lord Kṛṣṇa; *vaiṣṇava-ācāra*-behavior of Vaiṣṇavas; *bhakti-smṛti-śāstra*-the reference books of devotional service; *kari'*-compiling; *kariha*-do; *pracāra*-preaching.



TRANSLATION



"Establish devotional service to Lord Kṛṣṇa and Rādhārāṇī in Vṛndāvana. You should also compile bhakti scripture and preach the bhakti cult from Vṛndāvana."



PURPORT



Sanātana Gosvāmī was enjoined (1) to broadcast the revealed scriptures on devotional service and establish the conclusions of devotional service, (2) to reestablish lost places of pilgrimage like Vṛndāvana and Rādhā-kuṇḍa, (3) to establish the Vṛndāvana method of temple worship and install Deities in temples (Śrī Sanātana Gosvāmī established Madana-mohana temple, and Rūpa Gosvāmī established Govindajī temple.), and (4) to enunciate the behavior of a Vaiṣṇava (as Śrīla Sanātana Gosvāmī did in *Hari-bhakti-vilāsa*). In this way Sanātana Gosvāmī was empowered to establish the cult of Vaiṣṇavism. As stated by Śrīnivāsa Ācārya:





nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau

lokānāṁ hita-kāriṇau tribhuvane mānyau śaraṇyākarau

rādhā-kṛṣṇa-padāravinda-bhajanānandena mattālikau

vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau



"I offer my respectful obeisances unto the six Gosvāmīs, namely Śrī Sanātana Gosvāmī, Śrī Rūpa Gosvāmī, Śrī Raghunātha Bhaṭṭa Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, Śrī Jīva Gosvāmī and Śrī Gopāla Bhaṭṭa Gosvāmī, who are very expert in scrutinizingly studying all the revealed scriptures with the aim of establishing eternal religious principles for the benefit of all human beings. Thus they are honored all over the three worlds, and they are worth taking shelter of because they are absorbed in the mood of the gopīs and are engaged in the transcendental loving service of Rādhā and Kṛṣṇa."





This Kṛṣṇa consciousness movement continues the tradition of the six Gosvāmīs, especially Śrīla Sanātana Gosvāmī and Śrīla Rūpa Gosvāmī. Serious students of this Kṛṣṇa consciousness movement must understand their great responsibility to preach the cult of Vṛndāvana (devotional service to the Lord) all over the world. We now have a nice temple in Vṛndāvana, and serious students should take advantage of it. I am very hopeful that some of our students can take up this responsibility and render the best service to humanity by educating people in Kṛṣṇa consciousness.





TEXT 105





yukta-vairāgya-sthiti saba śikhāila



śuṣka-vairāgya-jñāna saba niṣedhila



SYNONYMS



*yukta-vairāgya*-of proper renunciation; *sthiti*-the situation; *saba*-all; *śikhāila*-instructed; *śuṣka*-vairāgya-dry renunciation; *jñāna*-speculative knowledge; *saba*-all; *niṣedhila*-forbade.



TRANSLATION



Śrī Caitanya Mahāprabhu then told Sanātana Gosvāmī about proper renunciation according to a particular situation, and the Lord forbade dry renunciation and speculative knowledge in all respects.



PURPORT



This is the technique for understanding śuṣka-vairāgya and yukta-vairāgya. In *Bhagavad-gītā* (6.17) it is said:





yuktāhāra-vihārasya

yukta-ceṣṭasya karmasu

yukta-svapnāvabodhaśya

yogo bhavati duḥkha-hā



"He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system." To broadcast the cult of Kṛṣṇa consciousness, one has to learn the possibility of renunciation in terms of country, time and candidate. A candidate for Kṛṣṇa consciousness in the Western countries should be taught about the renunciation of material existence, but one would teach candidates from a country like India in a different way. The teacher (ācārya) has to consider time, candidate and country. He must avoid the principle of niyamāgraha-that is, he should not try to perform the impossible. What is possible in one country may not be possible in another. The ācārya's duty is to accept the essence of devotional service. There may be a little change here and there as far as yukta-vairāgya (proper renunciation) is concerned. Dry renunciation is forbidden by Śrī Caitanya Mahāprabhu, and we have also learned this from our spiritual master, His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura Gosvāmī Mahārāja. The essence of devotional service must be taken into consideration, and not the outward paraphernalia.





Sanātana Gosvāmī wrote his Vaiṣṇava smṛti, *Hari-bhakti-vilāsa*, which was specifically meant for India. In those days, India was more or less following the principle of smārta-vidhi. Śrīla Sanātana Gosvāmī had to keep pace with this, and his *Hari-bhakti-vilāsa* was compiled with this in mind. According to smārta-brāhmaṇas, a person not born in a brāhmaṇa family could not be elevated to the position of a brāhmaṇa. Sanātana Gosvāmī, however, says in *Hari-bhakti-vilāsa* (2.12) that anyone can be elevated to the position of a brāhmaṇa by the process of initiation.



yathā kāñcanatāṁ yāti

kāṁsyaṁ rasa-vidhānataḥ

tathā dīkṣā-vidhānena

dvijatvaṁ jāyate nṛṇām



There is a difference between the smārta process and the gosvāmī process. According to the smārta process, one cannot be accepted as a brāhmaṇa unless he is born in a brāhmaṇa family. According to the gosvāmī process, the *Hari-bhakti-vilāsa* and the Nārada-pañcarātra, anyone can be a brāhmaṇa if he is properly initiated by a bona fide spiritual master. This is also the verdict of Śukadeva Gosvāmī in *Śrīmad-Bhāgavatam* (2.4.18):





kirāta-hūṇāndhra-pulinda-pulkaśā

ābhīra-śumbhā yavanāḥ khasādayaḥ

ye 'nye ca pāpā yad-apāśrayāśrayāḥ

śudhyanti tasmai prabhaviṣṇave namaḥ



A Vaiṣṇava is immediately purified, provided he follows the rules and regulations of his bona fide spiritual master. It is not necessary that the rules and regulations followed in India be exactly the same as those in Europe, America and other Western countries. Simply imitating without effect is called niyamāgraha. Not following the regulative principles but instead living extravagantly is also called niyamāgraha. The word niyama means "regulative principles," and āgraha means "eagerness." The word agraha means "not to accept." We should not follow regulative principles without an effect, nor should we fail to accept the regulative principles. What is required is a special technique according to country, time and candidate. Without the sanction of the spiritual master, we should not try to imitate. This principle is recommended here: śuṣka-vairāgya-jñāna saba niṣedhila. This is Śrī Caitanya Mahāprabhu's liberal demonstration of the bhakti cult. We should not introduce anything whimsically, without the sanction of the bona fide spiritual master. In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on these points by quoting two verses by Śrī Rūpa Gosvāmī (*Bhakti-rasāmṛta-sindhu* 1.2.255-256).





anāsaktasya viṣayān

yathārham upayuñjataḥ

nirbandhaḥ kṛṣṇa-sambandhe

yuktaṁ vairāgyam ucyate



prāpañcikatayā buddhyā

hari-sambandhi-vastunaḥ

mumukṣubhiḥ parityāgo

vairāgyaṁ phalgu kathyate



"When one is not attached to anything but at the same time accepts everything in relation to Kṛṣṇa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṇa is not as complete in his renunciation." To preach the bhakti cult, one should seriously consider these verses.





TEXTS 106-107





adveṣṭā sarva-bhūtānāṁ



maitraḥ karuṇa eva ca



nirmamo nirahaṅkāraḥ



sama-duḥkha-sukhaḥ kṣamī



santuṣṭaḥ satataṁ yogī



yatātmā dṛḍha-niścayaḥ



mayy arpita-mano-buddhir



yo mad-bhaktaḥ sa me priyaḥ



SYNONYMS



*adveṣṭā*-not envious or jealous; *sarva-bhūtānām*-to all living entities in all parts of the world; *maitraḥ*-friendly; *karuṇaḥ*-compassionate; *eva*-certainly; *ca*-and; *nirmamaḥ*-with no sense of proprietorship; *nirahaṅkāraḥ*-without pride (without considering oneself a great preacher); *sama*-duḥkha-sukhaḥ-equal in distress and happiness (peaceful); *kṣamī*-tolerant to offenses created by others; *santuṣṭaḥ*-satisfied; *satatam*-continuously; *yogī*-engaged in bhakti-yoga; *yata-ātmā*-having controlled the senses and mind; *dṛḍha-niścayaḥ*-having firm confidence and determination; *mayi*-unto Me; *arpita*-dedicated; *manaḥ*-buddhiḥ-mind and intelligence; *yaḥ*-who; *mat*-bhaktaḥ-My devotee; *saḥ*-that person; *me*-My; *priyaḥ*-dear.



TRANSLATION



" 'One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego, equal in both happiness and distress, always satisfied, forgiving and self-controlled, who is engaged in devotional service with determination and whose mind and intelligence are dedicated to Me-he is very dear to Me.



PURPORT



One should not be jealous of members of other castes or nations. It is not that only Indians or brāhmaṇas can become Vaiṣṇavas. Anyone can become a Vaiṣṇava. Therefore one should recognize that the bhakti cult must be spread all over the world. That is real adveṣṭā. Moreover, the word maitraḥ, friendly, indicates that one who is able to preach the bhakti cult all over the world should be equally friendly to everyone. These two and the following six verses were spoken by Śrī Kṛṣṇa in *Bhagavad-gītā* (12.13-20).





TEXT 108





yasmān nodvijate loko



lokān nodvijate tu yaḥ



harṣāmarṣa-bhayodvegair



mukto yaḥ sa ca me priyaḥ



SYNONYMS



*yasmāt*-from whom; *na*-not; *udvijate*-is agitated by fear or lamentation; *lokaḥ*-the people in general; *lokāt*-from the people; *na*-not; *udvijate*-is agitated; *tu*-but; *yaḥ*-who; *harṣa*-jubilation; *amarṣa*-anger; *bhaya*-fear; *udvegaiḥ*-and from anxiety; *muktaḥ*-liberated; *yaḥ*-anyone who; *saḥ*-he; *ca*-also; *me priyaḥ*-My very dear devotee.



TRANSLATION



" 'He for whom no one is put into difficulty and who is not disturbed by anxiety, who is liberated from jubilation, anger, fear and anxiety, is very dear to Me.





TEXT 109





anapekṣaḥ śucir dakṣa



udāsīno gata-vyathaḥ



sarvārambha-parityāgī



yo me bhaktaḥ sa me priyaḥ



SYNONYMS



*anapekṣaḥ*-indifferent; *śuciḥ*-clean; *dakṣaḥ*-expert in executing devotional service; *udāsīnaḥ*-without affection for anything material; *gata*-vyathaḥ-liberated from all material distress; *sarva-ārambha*-all kinds of endeavor; *parityāgī*-completely rejecting; *yaḥ*-anyone who; *me*-My; *bhaktaḥ*-devotee; *saḥ*-he; *me priyaḥ*-very dear to Me.



TRANSLATION



" 'A devotee who is not dependent on others but dependent solely on Me, who is clean inwardly and outwardly, who is expert, indifferent to material things, without cares, free from all pains, and who rejects all pious and impious activities, is very dear to Me.



PURPORT



The word anapekṣaḥ means that one should not be concerned with mundane people and should not depend upon them. One should depend solely on the Supreme Personality of Godhead and be free from material desires. One should also be clean, within and without. To be outwardly clean, one should regularly bathe with soap and oil, and to be inwardly clean one should always be absorbed in thoughts of Kṛṣṇa. The words sarvārambha-parityāgī indicate that one should not be interested in the so-called smārta-vidhi of pious and impious activities.





TEXT 110





yo na hṛsyati na dveṣṭi



na śocati na kāṅkṣati



śubhāśubha-parityāgī



bhaktimān yaḥ sa me priyaḥ



SYNONYMS



*yaḥ*-he who; *na hṛṣyati*-is not jubilant (upon getting something favorable); *na dveṣṭi*-does not hate (being artificially influenced by something unfavorable); *na*-not; *śocati*-laments; *na*-not; *kāṅkṣati*-desires; *śubha-aśubha*-the materially auspicious and inauspicious; *parityāgī*-completely rejecting; *bhakti*-mān-possessing devotion; *yaḥ*-anyone who; *saḥ*-that person; *me priyaḥ*-very dear to Me.



TRANSLATION



"One who neither rejoices nor hates, who neither laments nor desires, who renounces both auspicious and inauspicious things and who is devoted to Me is very dear to Me.





TEXTS 111-112





samaḥ śatrau ca mitre ca



tathā mānāpamānayoḥ



śītoṣṇa-sukha-duḥkheṣu



samaḥ saṅga-vivarjitaḥ



tulya-nindā-stutir maunī



santuṣṭo yena kenacit



aniketaḥ sthira-matir



bhaktimān me priyo naraḥ



SYNONYMS



*samaḥ*-equal; *śatrau*-to the enemy; *ca*-also; *mitre*-to the friend; *ca*-and; *tathā*-similarly; *māna-apamānayoḥ*-in honor and dishonor; *śīta*-in winter; *uṣṇa*-and in scorching heat; *sukha*-in happiness; *duḥkheṣu*-and in distress; *samaḥ*-equipoised; *saṅga*-vivarjitaḥ-without affection; *tulya*-equal; *nindā*-blasphemy; *stutiḥ*-and praise; *maunī*-grave; *santuṣṭaḥ*-always satisfied; *yena kenacit*-by whatever comes; *aniketaḥ*-without attachment for a residence; *sthira*-steady; *matiḥ*-minded; *bhaktimān*-devotee; *me*-My; *priyaḥ*-dear; *naraḥ*-a person.



TRANSLATION



" 'One who is equal to friends and enemies, who is equipoised in honor and dishonor, heat and cold, happiness and distress, fame and infamy, who is always free from contamination, always grave and satisfied with anything, who doesn't care for any residence, and who is fixed in devotional service, is very dear to Me.





TEXT 113





ye tu dharmāmṛtam idaṁ



yathoktaṁ paryupāsate



śraddadhānā mat-paramā



bhaktās te 'tīva me priyāḥ



SYNONYMS



*ye*-the devotees who; *tu*-but; *dharma*-amṛtam-eternal religious principle of Kṛṣṇa consciousness; *idam*-this; *yathā*-uktam-as mentioned above; *paryupāsate*-worship; *śraddadhānāḥ*-having faith and devotion; *mat*-paramāḥ-accepting Me as the Supreme or the ultimate goal of life; *bhaktāḥ*-such devotees; *te*-they; *atīva*-very much; *me*-My; *priyāḥ*-dear.



TRANSLATION



" 'He who thus follows this imperishable religious principle of Kṛṣṇa consciousness with great faith and devotion, fully accepting Me as the supreme goal, is very, very dear to Me.'





TEXT 114





cīrāṇi kiṁ pathi na santi diśanti bhikṣāṁ



naivāṅghri-pāḥ parabhṛtaḥ sarito 'py aśuṣyan



ruddhā guhāḥ kim ajito 'vati nopasannān



kasmād bhajanti kavayo dhana-durmadāndhān



SYNONYMS



*cīrāṇi*-torn old clothes; *kim*-whether; *pathi*-on the path; *na*-not; *santi*-are; *diśanti*-give; *bhikṣām*-alms; *na*-not; *eva*-certainly; *aṅghri-pāḥ*-the trees; *parabhṛtaḥ*-maintainers of others; *saritaḥ*-rivers; *api*-also; *aśuṣyan*-have dried up; *ruddhāḥ*-closed; *guhāḥ*-caves; *kim*-whether; *ajitaḥ*-the Supreme Personality of Godhead, who is unconquerable; *avati*-protects; *na*-not; *upasannān*-the surrendered; *kasmāt*-for what reason, therefore; *bhajanti*-flatter; *kavayaḥ*-the devotees; *dhana*-durmada-andhān-persons who are puffed up with material possessions.



TRANSLATION



" 'Are there no torn clothes lying on the common road? Do the trees, which exist for maintaining others, no longer give alms in charity? Do the rivers, being dried up, no longer supply water to the thirsty? Are the caves of the mountains now closed, or, above all, does the unconquerable Supreme Personality of Godhead not protect the fully surrendered souls? Why then should learned persons like devotees go to flatter those who are intoxicated by hard-earned wealth?' "



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.2.5). In this verse, Śukadeva Gosvāmī advises Mahārāja Parīkṣit that a devotee should be independent in all circumstances. The body can be maintained with no problem if one follows the instructions given in this verse. To maintain the body, we require shelter, food, water and clothing, and all these necessities can be obtained without approaching puffed-up rich men. One can collect old garments that have been thrown out, one can eat fruits offered by the trees, one can drink water from the rivers, and one can live within the caves of mountains. By nature's arrangements, shelter, clothing and food are supplied to the devotee who is completely surrendered to the Supreme Personality of Godhead. Such a devotee does not need a puffed-up materialistic person to maintain him. In other words, devotional service can be discharged in any condition. This is the version of *Śrīmad-Bhāgavatam* (1.2.6).





sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati



"The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self." This verse explains that devotional service cannot be checked by any material condition.





TEXT 115





tabe sanātana saba siddhānta puchilā



bhāgavata-siddhānta gūḍha sakali kahilā



SYNONYMS



*tabe*-thereafter; *sanātana*-Sanātana Gosvāmī; *saba*-all; *siddhānta*-conclusive statements; *puchilā*-inquired about; *bhāgavata-siddhānta*-the conclusive statements about devotional service mentioned in Śrīmad-Bhāgavatam; *gūḍha*-very confidential; *sakali*-all; *kahilā*-Śrī Caitanya Mahāprabhu described.



TRANSLATION



Thus Sanātana Gosvāmī inquired from Śrī Caitanya Mahāprabhu about all the conclusive statements concerning devotional service, and the Lord very vividly explained all the confidential meanings of *Śrīmad-Bhāgavatam*.





TEXT 116





hari-vaṁśe kahiyāche goloke nitya-sthiti



indra āsi' karila yabe śrī-kṛṣṇere stuti



SYNONYMS



*hari-vaṁśe*-the revealed scripture known as Hari-vaṁśa; *kahiyāche*-has told of; *goloke*-on the planet called Goloka; *nitya-sthiti*-the eternal situation; *indra*-King Indra of the heavenly planet; *āsi'*-coming; *karila*-offered; *yabe*-when; *śrī*-kṛṣṇere stuti-prayers to Lord Śrī Kṛṣṇa.



TRANSLATION



In the revealed scripture Hari-vaṁśa, there is a description of Goloka Vṛndāvana, the planet where Lord Śrī Kṛṣṇa eternally resides. This information was given by King Indra when he surrendered to Kṛṣṇa and offered prayers after Kṛṣṇa had raised Govardhana Hill.



PURPORT



In the Vedic scripture Hari-vaṁśa (Viṣṇu-parva, Chapter Nineteen), there is the following description of Goloka Vṛndāvana:





manuṣya-lokād ūrdhvaṁ tu

khagānāṁ gatir ucyate

ākāśasyopari rarir

dvāraṁ svargasya bhānumān

svargād ūrdhvaṁ brahma-loko

brahmarṣi-gaṇa-sevitaḥ



tatra soma-gatiś caiva

jyotiṣāṁ ca mahātmanām

tasyopari gavāṁ lokaḥ

sādhyās taṁ pālayanti hi

sa hi sarva-gataḥ kṛṣṇaḥ

mahā-kāśagato mahān



uparyupari tatrāpi

gatis tava tapomayī

yāṁ na vidmo vayaṁ sarve

pṛcchanto 'pi pitām aham



gatiḥ śama-damāṭyānāṁ

svargaḥ su-kṛta-karmaṇām

brāhmye tapasi yuktānāṁ

brahma-lokaḥ parā gatiḥ



gavām eva tu goloko

durārohā hi sā gatiḥ

sa tu lokas tvayā kṛṣṇa

sīdamānaḥ kṛtātmanā

dhṛto dhṛtimatā vīra

nighnatopadravān gavām



When the King of heaven, Indra, surrendered to Kṛṣṇa after Kṛṣṇa raised Govardhana Hill, Lord Indra stated that above the planetary systems wherein human beings reside is the sky, where birds fly. Above the sky is the sun and its orbit. This is the entrance to the heavenly planets. Above the heavenly planets are other planets, up to Brahmaloka, where those advancing in spiritual knowledge reside. The planets up to Brahmaloka are part of the material world (Devī-dhāma). Because the material world is under the control of Devī, Durgā, it is called Devī-dhāma. Above Devī-dhāma is a place where Lord Śiva and his wife Umā reside. Those brightened by spiritual knowledge and liberated from material contamination reside in that Śivaloka. Beyond that planetary system is the spiritual world, where there are planets called Vaikuṇṭha-lokas. Goloka Vṛndāvana is situated above all the Vaikuṇṭha-lokas. Goloka Vṛndāvana is the kingdom of Śrīmatī Rādhārāṇī and the parents of Kṛṣṇa, Mahārāja Nanda and mother Yaśodā. In this way there are various planetary systems, and they are all creations of the Supreme Lord. As stated in the Brahma-saṁhitā:





goloka-nāmni nija-dhāmni tale ca tasya

devī-maheśa-hari-dhāmasu teṣu teṣu

te te prabhāva-nicayā vihitāś ca yena

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



Thus Goloka Vṛndāvana-dhāma is situated above the Vaikuṇṭha planets. The spiritual sky containing all the Vaikuṇṭha planets is very small compared to Goloka Vṛndāvana-dhāma. The space occupied by Goloka Vṛndāvana-dhāma is called mahākāśa, or "the greatest sky of all." Lord Indra said, "We asked Lord Brahmā about Your eternal planet, but we could not understand it. Those fruitive actors who have controlled their senses and mind with pious activities can be elevated to the heavenly planets. Pure devotees who are always engaged in Lord Nārāyaṇa's service are promoted to the Vaikuṇṭhalokas. However, my Lord Kṛṣṇa, Your Goloka Vṛndāvana-dhāma is very difficult to attain. Yet both You and that supreme planetary system have descended here upon this earth. Unfortunately, I have disturbed You by my misdeeds, and that was due to my foolishness. I am therefore trying to satisfy You by my prayers."





Śrī Nīlakaṇṭha confirms the existence of Goloka Vṛndāvana-dhāma by quoting the Ṛg-saṁhitā (Ṛg Veda 1.21.154.6):



tā vāṁ vāstūnyuśmasi gamadhyai

yatra gāvo bhūri-śṛṅgā ayāsaḥ

atrāha tad urugāyasya kṛṣṇaḥ

paramaṁ padam avabhāti bhūri



"We wish to go to Your [Rādhā's and Kṛṣṇa's] beautiful houses, about which cows with large, excellent horns are wandering. Yet distinctly shining on this earth is that supreme abode of Yours that showers joy on all, O Urugāya [Kṛṣṇa, who is much praised]."





TEXTS 117-118





mauṣala-līlā, āra kṛṣṇa-antardhāna



keśāvatāra, āra yata viruddha vyākhyāna



mahiṣī-haraṇa ādi, saba--māyāmaya



vyākhyā śikhāila yaiche susiddhānta haya



SYNONYMS



*mauṣala-līlā*-the pastimes of destroying the Yadu dynasty; *āra*-also; *kṛṣṇa-antardhāna*-the disappearance of Kṛṣṇa; *keśa-avatāra*-the incarnation of the hairs; *āra*-also; *yata*-all; *viruddha vyākhyāna*-statements against the Kṛṣṇa conscious conclusions; *mahiṣī*-haraṇa-kidnapping of the queens; *ādi*-and so on; *saba*-all; *māyā*-maya-made of the external energy; *vyākhyā*-explanations (countering the attack of the asuras); *śikhāila*-instructed; *yaiche*-which; *su*-siddhānta-proper conclusions; *haya*-are.



TRANSLATION



Illusory stories opposed to the conclusions of Kṛṣṇa consciousness concern the destruction of the Yadu dynasty, Kṛṣṇa's disappearance, the story that Kṛṣṇa and Balarāma arise from a black hair and a white hair of Kṣīrodakaśāyī Viṣṇu, and the story about the kidnapping of the queens. Śrī Caitanya Mahāprabhu explained to Sanātana Gosvāmī the proper conclusions of these stories.



PURPORT



Due to envy, many asuras describe Kṛṣṇa to be like a black crow or an incarnation of a hair. Śrī Caitanya Mahāprabhu told Sanātana Gosvāmī how to counteract all these asuric explanations of Kṛṣṇa. The word kāka means crow, and keśa means hair. The asuras describe Kṛṣṇa as an incarnation of a crow, an incarnation of a śūdra (a blackish tribe) and an incarnation of a hair, not knowing that the word keśa means ka-īśa and that ka means Lord Brahmā and īśa means Lord. Thus Kṛṣṇa is the Lord of Lord Brahmā.





Some of Lord Kṛṣṇa's pastimes are mentioned in the *Mahābhārata* as mauṣala-līlā. These include the stories of the destruction of the Yadu dynasty, Kṛṣṇa's disappearance, His being pierced by a hunter's arrow, the story of Kṛṣṇa's being an incarnation of a piece of hair (keśa-avatāra) as well as mahiṣī-haraṇa, the kidnapping of Kṛṣṇa's queens. Actually these are not factual but are related for the bewilderment of the asuras who want to prove that Kṛṣṇa is an ordinary human being. They are false in the sense that these pastimes are not eternal, nor are they transcendental or spiritual. There are many people who are by nature averse to the supremacy of the Supreme Personality of Godhead, Viṣṇu. Such people are called asuras. They have mistaken ideas about Kṛṣṇa. As stated in *Bhagavad-gītā*, the asuras are given a chance to forget Kṛṣṇa more and more, birth after birth. Thus they make their appearance in a family of asuras and continue this process, being kept in bewilderment about Kṛṣṇa. Asuras in the dress of sannyāsīs even explain *Bhagavad-gītā* and *Śrīmad-Bhāgavatam* in different ways according to their own imaginations. Thus they continue to remain asuras birth after birth.



As far as the keśa-avatāra (incarnation of hair) is concerned, it is mentioned in *Śrīmad-Bhāgavatam* (2.7.26). The *Viṣṇu Purāṇa* also states: ujjahārātmanaḥ keśau sita-kṛṣṇau mahā-bala.



Similarly, in the *Mahābhārata*:



sa cāpi keśau harir uccakarta

ekaṁ śuklam aparam cāpi kṛṣṇam

tau cāpi keśāvāv iśatāṁ yadūnāṁ

kule striyau rohiṇīṁ devakīṁ ca



tayor eko balabhadro babhūva

yo 'sau śvetas tasya devasya keśaḥ

kṛṣṇo dvitīyaḥ keśavaḥ saṁbabhūva

keśaḥ yo 'sau varṇataḥ kṛṣṇa uktaḥ



Thus in *Śrīmad-Bhāgavatam*, *Viṣṇu Purāṇa* and *Mahābhārata* there are references to Kṛṣṇa and Balarāma being incarnations of a black hair and a white hair. It is stated that Lord Viṣṇu snatched two hairs-one white and one black-from His head. These two hairs entered the wombs of Rohiṇī and Devakī, members of the Yadu dynasty. Balarāma was born from Rohiṇī, and Kṛṣṇa was born of Devakī. Thus Balarāma appeared from the first hair, and Kṛṣṇa appeared from the second hair. It was also foretold that all the asuras, who are enemies of the demigods, would be cut down by Lord Viṣṇu by His white and black plenary expansions and that the Supreme Personality of Godhead would appear and perform wonderful activities. In this connection, one should see Laghu-bhāgavatāmṛta, the chapter called Kṛṣṇāmṛta, verses 156-164. Śrīla Rūpa Gosvāmī has refuted this argument about the hair incarnation, and his refutation is supported by Śrī Baladeva Vidyābhūṣaṇa's commentaries. This matter is further discussed in the Kṛṣṇa-sandarbha (29) and in the commentary known as Sarva-saṁvādinī, by Śrīla Jīva Gosvāmī.





TEXT 119





tabe sanātana prabhura caraṇe dhariyā



nivedana kare dante tṛṇa-guccha lañā



SYNONYMS



*tabe*-at that time; *sanātana*-Sanātana Gosvāmī; *prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇe dhariyā*-catching the lotus feet; *nivedana kare*-submits a petition; *dante*-in the teeth; *tṛṇa-guccha*-a bunch of straw; *lañā*-taking.



TRANSLATION



Sanātana Gosvāmī then humbly accepted his position as lower than a piece of straw, and, symbolically holding some straw in his mouth, he fell down, clasped the lotus feet of Śrī Caitanya Mahāprabhu and submitted the following petition.





TEXT 120





"nīca-jāti, nīca-sevī, muñi--supāmara



siddhānta śikhāilā,--yei brahmāra agocara



SYNONYMS



*nīca*-jāti-lower class; *nīca*-sevī-servant of lowborn people; *muñi*-I; *supāmara*-very,very fallen; *siddhānta śikhāilā*-You have taught the topmost conclusions in detail; *yei*-which; *brahmāra*-of Brahmā; *agocara*-beyond the reach.



TRANSLATION



Sanātana Gosvāmī said, "My dear Lord, I am a very lowborn person. Indeed, I am a servant to lowborn people; therefore I am very, very downtrodden. Nonetheless, You have taught me conclusions unknown even to Lord Brahmā.





TEXT 121





tumi ye kahilā, ei siddhāntāmṛta-sindhu



mora mana chuṅite nāre ihāra eka-bindu



SYNONYMS



*tumi ye*-You; *kahilā*-have spoken; *ei*-this; *siddhānta-amṛta-sindhu*-the ocean of the ambrosia of conclusive truth; *mora mana*-my mind; *chuṅite*-to touch; *nāre*-is not able; *ihāra*-of it; *eka*-bindu-even a drop.



TRANSLATION



"The conclusions that You have told me are the ocean of the ambrosia of truth. My mind is unable to approach even a drop of that ocean.





TEXT 122





paṅgu nācāite yadi haya tomāra mana



vara deha' mora māthe dhariyā caraṇa



SYNONYMS



*paṅgu*-lame man; *nācāite*-to make dance; *yadi*-if; *haya*-it is; *tomāra mana*-Your mind; *vara*-a benediction; *deha'*-kindly give; *mora māthe*-on my head; *dhariyā*-holding; *caraṇa*-Your lotus feet.



TRANSLATION



"If You want to make a lame man like me dance, kindly bestow Your transcendental blessings by keeping Your lotus feet on my head.





TEXT 123





'muñi ye śikhāluṅ tore sphuruka sakala'



ei tomāra vara haite habe mora bala"



SYNONYMS



*muñi*-I; *ye*-whatever; *śikhāluṅ*-have instructed; *tore*-unto you; *sphuruka sakala*-let it be manifested; *ei*-this; *tomāra vara*-Your benediction; *haite*-from; *habe*-there will be; *mora bala*-my strength.



TRANSLATION



"Now, will You please tell me, 'Let whatever I have instructed all be fully manifest unto you.' By benedicting me in this way, You will give me strength to describe all this."





TEXT 124





tabe mahāprabhu tāṅra śire dhari' kare



vara dilā'--ei saba sphuruka tomāre'



SYNONYMS



*tabe*-after that; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅra*-of Sanātana Gosvāmī; *śire*-on the head; *dhari'*-holding; *kare*-by the hand; *vara dilā*-gave the benediction; *ei saba*-all this; *sphuruka tomāre*-let it be manifested to you properly.



TRANSLATION



Śrī Caitanya Mahāprabhu then placed His hand on Sanātana Gosvāmī's head and benedicted him, saying, "Let all these instructions be manifest to you."





TEXT 125





saṅkṣepe kahiluṅ--'prema'-prayojana-saṁvāda



vistāri' kahana nā yāya prabhura prasāda



SYNONYMS



*saṅkṣepe*-briefly; *kahiluṅ*-I have described; *prema-prayojana-saṁvāda*-the discussion of the ultimate goal of life, love of Godhead; *vistāri'*-expansively; *kahana*-describing; *nā yāya*-not possible; *prabhura prasāda*-the benediction of Śrī Caitanya Mahāprabhu.



TRANSLATION



Thus I have briefly described a discussion of the ultimate goal of life, love of Godhead. The mercy of Śrī Caitanya Mahāprabhu cannot be described expansively.





TEXT 126





prabhura upadeśāmṛta śune yei jana



acirāt milaye tāṅre kṛṣṇa-prema-dhana



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *upadeśa-amṛta*-the nectar of the instructions; *śune*-hears; *yei jana*-anyone who; *acirāt*-without delay; *milaye*-meets; *tāṅre*-him; *kṛṣṇa-prema-dhana*-the treasure of love of Kṛṣṇa.



TRANSLATION



Whoever hears these instructions given to Sanātana Gosvāmī by the Lord comes very soon to realize love of God, Kṛṣṇa.





TEXT 127





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Twenty-third Chapter, describing love of Godhead.





Chapter 24



The Sixty-One Explanations of the Ātmārāma Verse



The following summary of this chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. According to Śrī Sanātana Gosvāmī's request, Śrī Caitanya Mahāprabhu explained the well-known *Śrīmad-Bhāgavatam* verse beginning ātmārāmāś ca munayo. He explained this verse in sixty-one different ways. He analyzed all the words and described each word with its different connotations. Adding the words ca and api, He described all the different meanings of the verse. He then concluded that all classes of transcendentalists (jñānīs, karmīs, yogīs) utilize this verse according to their own interpretation, but if they gave up this process and surrendered to Kṛṣṇa, as indicated by the verse itself, they would be able to comprehend the real meaning of the verse. In this regard, Śrī Caitanya Mahāprabhu narrated a story about how the great sage Nārada converted a hunter into a great Vaiṣṇava, and how this was appreciated by Nārada's friend Parvata Muni. Sanātana Gosvāmī then offered a prayer to Śrī Caitanya Mahāprabhu, and Śrī Caitanya Mahāprabhu explained the glory of *Śrīmad-Bhāgavatam*. After this, the Lord gave Sanātana Gosvāmī a synopsis of *Hari-bhakti-vilāsa*, which Sanātana Gosvāmī later developed into the guiding principle of all Vaiṣṇavas.





TEXT 1





ātmārāmeti padyārkasy-



ārthāṁśūn yaḥ prakāśayan



jagat-tamo jahārāvyāt



sa caitanyodayācalaḥ



SYNONYMS



*ātmārāma*-iti-beginning with the word ātmārāma; *padya*-verse; *arkasya*-of the sunlike; *artha-aṁśūn*-the shining rays of different meanings; *yaḥ*-who; *prakāśayan*-manifesting; *jagat-tamaḥ*-the darkness of the material world; *jahāra*-eradicated; *avyāt*-may protect; *saḥ*-He; *caitanya-udaya-acalaḥ*-Śrī Caitanya Mahāprabhu, who is like the eastern horizon, where the sun rises.



TRANSLATION



May Śrī Caitanya Mahāprabhu be glorified. It was He who acted as the eastern horizon where the sun of the ātmārāma verse rises and manifests its rays in the form of different meanings and thus eradicates the darkness of the material world. May He protect the universe.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Lord Nityānanda; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to all the devotees of Lord Caitanya Mahāprabhu.



TRANSLATION



All glories to Lord Caitanya! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of Lord Caitanya!





TEXT 3





tabe sanātana prabhura caraṇe dhariyā



punarapi kahe kichu vinaya kariyā



SYNONYMS



*tabe*-thereafter; *sanātana*-Sanātana Gosvāmī; *prabhura caraṇe dhariyā*-catching the lotus feet of Śrī Caitanya Mahāprabhu; *punarapi*-again; *kahe*-says; *kichu*-something; *vinaya kariyā*-with great humility.



TRANSLATION



Thereafter, Sanātana Gosvāmī clasped the lotus feet of Śrī Caitanya Mahāprabhu and humbly submitted the following petition.





TEXT 4





'pūrve śuniyāchoṅ, tumi sārvabhauma-sthāne



eka śloke āṭhāra artha kairācha vyākhyāne



SYNONYMS



*pūrve*-formerly; *śuniyāchoṅ*-I heard; *tumi*-You; *sārvabhauma*-sthāne-at the place of Sārvabhauma Bhaṭṭācārya; *eka śloke*-in one verse; *āṭhāra artha*-eighteen meanings; *kairācha vyākhyāne*-have explained.



TRANSLATION



Sanātana Gosvāmī said, "My Lord, I have heard that previously, at the home of Sārvabhauma Bhaṭṭācārya, You explained the ātmārāma verse in eighteen different ways.





TEXT 5





ātmārāmāś ca munayo



nirgranthā apy urukrame



kurvanty ahaitukīṁ bhaktim



ittham-bhūta-guṇo hariḥ



SYNONYMS



*ātma-ārāmāḥ*-persons who take pleasure in being transcendentally situated in the service of the Lord; *ca*-also; *munayaḥ*-great saintly persons who have completely rejected material aspirations, fruitive activities and so forth; *nirgranthāḥ*-without interest in any material desire; *api*-certainly; *urukrame*-unto the Supreme Personality of Godhead, Kṛṣṇa, whose activities are wonderful; *kurvanti*-do; *ahaitukīm*-causeless, or without material desires; *bhaktim*-devotional service; *ittham*-bhūta-so wonderful as to attract the attention of the self-satisfied; *guṇaḥ*-who has transcendental qualities; *hariḥ*-the Supreme Personality of Godhead.



TRANSLATION



" 'Those who are self-satisfied and unattracted by external material desires are also attracted to the loving service of Śrī Kṛṣṇa, whose qualities are transcendental and whose activities are wonderful. Hari, the Personality of Godhead, is called Kṛṣṇa because He has such transcendentally attractive features.'



PURPORT



This is the famous ātmārāma verse from *Śrīmad-Bhāgavatam* (1.7.10).





TEXT 6





āścarya śuniyā mora utkaṇṭhita mana



kṛpā kari' kaha yadi, juḍāya śravaṇa'



SYNONYMS



*āścarya*-wonderful; *śuniyā*-hearing; *mora*-my; *utkaṇṭhita*-desirous; *mana*-mind; *kṛpā kari'*-showing Your causeless mercy; *kaha yadi*-if You speak; *juḍāya*-pleases; *śravaṇa*-the ear.



TRANSLATION



"I have heard this wonderful story and am therefore very inquisitive to hear it again. If You would kindly repeat it, I would be very pleased to hear."





TEXT 7





prabhu kahe,--"āmi vātula, āmāra vacane



sārvabhauma vātula tāhā satya kari' māne



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *āmi*-I; *vātula*-a madman; *āmāra vacane*-in My words; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *vātula*-another madman; *tāhā*-that (My explanation); *satya kari' māne*-took as truth.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "I am one madman, and Sārvabhauma Bhaṭṭācārya is another. Therefore he took My words to be the truth.





TEXT 8





kibā pralāpilāṅa, kichu nāhika smaraṇe



tomāra saṅga-bale yadi kichu haya mane



SYNONYMS



*kibā*-what; *pralāpilāṅa*-I have said; *kichu*-anything; *nāhika*-there is not; *smaraṇe*-in memory; *tomāra*-of you; *saṅga-bale*-by the strength of association; *yadi*-if; *kichu*-something; *haya*-there is; *mane*-in My mind.



TRANSLATION



"I do not recall what I spoke in that connection, but if something comes to My mind due to association with you, I shall explain it.





TEXT 9





sahaje āmāra kichu artha nāhi bhāse



tomā-sabāra saṅga-bale ye kichu prakāśe



SYNONYMS



*sahaje*-generally; *āmāra*-My; *kichu*-any; *artha*-meaning; *nāhi bhāse*-does not manifest; *tomā-sabāra saṅga-bale*-by the strength of your association; *ye*-which; *kichu*-something; *prakāśe*-manifests.



TRANSLATION



"Generally by Myself I cannot give an explanation, but by the strength of your association something may manifest itself.





TEXT 10





ekādaśa pada ei śloke sunirmala



pṛthak nānā artha pade kare jhalamala



SYNONYMS



*ekādaśa pada*-eleven words; *ei*-this; *śloke*-in the verse; *su-nirmala*-very clear; *pṛthak*-separately; *nānā*-various; *artha*-meanings; *pade*-in each word; *kare jhalamala*-are glittering.



TRANSLATION



"There are eleven clear words in this verse, but when they are studied separately, various meanings glitter from each word.



PURPORT



The eleven separate words are (1) ātmārāmāḥ, (2) ca, (3) munayaḥ, (4) nirgranthāḥ, (5) api, (6) urukrame, (7) kurvanti, (8) ahaitukīm, (9) bhaktim, (10) ittham-bhūta-guṇaḥ, and (11) hariḥ. Śrī Caitanya Mahāprabhu will explain the different connotations and imports of these words.





TEXT 11





'ātmā'-śabde brahma, deha, mana, yatna, dhṛti



buddhi, svabhāva,--ei sāta artha-prāpti



SYNONYMS



*ātmā-śabde*-by the word ātmā; *brahma*-the Absolute Truth; *deha*-the body; *mana*-the mind; *yatna*-endeavor; *dhṛti*-firmness; *buddhi*-intelligence; *sva*-bhāva-nature; *ei sāta*-these seven; *artha*-prāpti-obtainment of meanings.



TRANSLATION



"The seven different meanings of the word ātmā are the Absolute Truth, the body, the mind, endeavor, firmness, intelligence and nature.





TEXT 12





"ātmā deha-mano-brahma-svabhāva-dhṛti-buddhiṣu



prayatne ca" iti xxx



SYNONYMS



*ātmā*-the word ātmā; *deha*-the body; *manaḥ*-the mind; *brahma*-the Absolute Truth; *sva*-bhāva-nature; *dhṛti*-firmness; *buddhiṣu*-in the sense of intelligence; *prayatne*-in endeavor; *ca*-and; *iti*-thus.



TRANSLATION



" 'The following are synonyms of the word ātmā: the body, mind, Absolute Truth, natural characteristics, firmness, intelligence and endeavor.'



PURPORT



This is a quotation from the Viśva-prakāśa dictionary.





TEXT 13





ei sāte rame yei, sei ātmārāma-gaṇa



ātmārāma-gaṇera āge kariba gaṇana



SYNONYMS



*ei sāte*-in these seven items; *rame*-enjoy; *yei*-those who; *sei*-they; *ātmārāma*-gaṇa-ātmārāmas; *ātmārāma-gaṇera*-of the ātmārāmas; *āge*-later; *kariba gaṇana*-shall make a count.



TRANSLATION



"The word ātmārāma refers to one who enjoys these seven items [the Absolute Truth, body, mind, and so on]. Later, I shall enumerate the ātmārāmas.





TEXT 14





'muni'-ādi śabdera artha śuna, sanātana



pṛthak pṛthak artha pāche kariba milana



SYNONYMS



*muni*-the word muni; *ādi*-and the other; *śabdera*-of the words; *artha*-the meaning; *śuna*-hear; *sanātana*-My dear Sanātana; *pṛthak pṛthak*-separately; *artha*-meaning; *pāche*-after; *kariba milana*-I shall combine.



TRANSLATION



"My dear Sanātana, first hear the meanings of the other words, beginning with the word muni. I shall first explain their separate meanings, then combine them.





TEXT 15





'muni'-śabde manana-śīla, āra kahe maunī



tapasvī vratī, yati, āra ṛṣi, muni



SYNONYMS



*muni-śabde*-by the word muni; *manana-śīla*-who is thoughtful; *āra*-also; *kahe*-it means; *maunī*-one who is silent; *tapasvī*-an ascetic; *vratī*-one who keeps great vows; *yati*-one in the renounced order of life; *āra*-and; *ṛṣi*-a saintly person; *muni*-they are called muni.



TRANSLATION



"The word muni refers to one who is thoughtful, one who is grave or silent, an ascetic, one who keeps great vows, one in the renounced order, a saint. These are the different meanings of the word muni.





TEXT 16





'nirgrantha'-śabde kahe, avidyā-granthi-hīna



vidhi-niṣedha-veda-śāstra-jñānādi-vihīna



SYNONYMS



*nirgrantha*-nirgrantha; *śabde*-by the word; *kahe*-one means; *avidyā*-of ignorance; *granthi*-hīna-without any knot; *vidhi*-niṣedha-regulative principles of rules and restrictions; *veda-śāstra*-the Vedic literature; *jñāna-ādi*-knowledge, and so on; *vihīna*-without.



TRANSLATION



"The word nirgrantha refers to one who is liberated from the material knots of ignorance. It also refers to one who is devoid of all regulative principles enjoined in the Vedic literature. It also refers to one who does not have knowledge.





TEXT 17





mūrkha, nīca, mleccha ādi śāstra-rikta-gaṇa



dhana-sañcayī--nirgrantha, āra ye nirdhana



SYNONYMS



*mūrkha*-foolish, illiterate persons; *nīca*-lowborn; *mleccha*-unclean persons with no principles; *ādi*-and others; *śāstra*-rikta-gaṇa-persons devoid of all regulative principles stated in śāstra; *dhana*-sañcayī-capitalist (one who gathers wealth); *nirgrantha*-called nirgrantha; *āra*-also; *ye*-anyone who; *nirdhana*-without riches.



TRANSLATION



"Nirgrantha also refers to one who is illiterate, lowborn, misbehaved, unregulated and devoid of respect for Vedic literature. The word also refers to one who is a capitalist and to one who has no riches.





TEXT 18





nir niścaye niṣ kramārthe



nir nirmāṇa-niṣedhayoḥ



grantho dhane 'tha sandarbhe



varṇa-saṅgrathane 'pi ca



SYNONYMS



*niḥ*-the prefix niḥ; *niścaye*-in the sense of ascertainment; *niḥ*-the prefix niḥ; *krama-arthe*-in the meaning of succession; *niḥ*-the prefix niḥ; *nirmāṇa*-in the sense of forming; *niṣedhayoḥ*-in the sense of forbidding; *granthaḥ*-the word grantha; *dhane*-in the sense of wealth; *atha*-also; *sandarbhe*-thesis; *varṇa-saṅgrathane*-in the sense of tying together words; *api*-also; *ca*-and.



TRANSLATION



" 'The prefix niḥ may be used for a sense of ascertainment, gradation, construction or forbidding. The word grantha means riches, thesis and composition.'



PURPORT



This is another quotation from the Viśva-prakāśa dictionary.





TEXT 19





'urukrama'-śabde kahe, baḍa yāṅra krama



'krama'-śabde kahe ei pāda-vikṣepaṇa



SYNONYMS



*urukrama*-urukrama; *śabde*-by this word; *kahe*-one means; *baḍa*-great; *yāṅra*-whose; *krama*-step; *krama-śabde*-in this word krama; *kahe*-one means; *ei*-this; *pāda*-vikṣepaṇa-throwing forth of the foot.



TRANSLATION



"The word urukrama refers to one whose krama [step] is great. The word krama means 'throwing the foot forward,' that is, 'step.'





TEXT 20





śakti, kampa, paripāṭī, yukti, śaktye ākramaṇa



caraṇa-cālane kāṅpāila tribhuvana



SYNONYMS



*śakti*-power; *kampa*-trembling; *paripāṭī*-method; *yukti*-argument; *śaktye*-with great force; *ākramaṇa*-attacking; *caraṇa-cālane*-by moving the foot; *kāṅpāila*-caused to tremble; *tri-bhuvana*-the three worlds.



TRANSLATION



"Krama also means power, trembling, a systematic method, argument, and a forcible attack by stepping forward. Thus Vāmana caused the three worlds to tremble.



PURPORT



Uru means very great, and krama means step. When Lord Vāmanadeva was offered three steps of land, He expanded His three steps by covering the entire universe. In this way the three worlds trembled, and therefore Śrī Vāmanadeva, the incarnation of Lord Viṣṇu, is referred to as Urukrama.





TEXT 21





viṣṇor nu vīrya-gaṇanāṁ katamo 'rhatīha



yaḥ pārthivāny api kavir vimame rajāṁsi



caskambha yaḥ sva-raṁhasāskhalatā tripṛṣṭhaṁ



yasmāt trisāmya-sadanād urukampayānam



SYNONYMS



*viṣṇoḥ*-of Lord Viṣṇu; *nu*-certainly; *vīrya-gaṇanām*-a counting of the different potencies; *katamaḥ*-who; *arhati*-is able to do; *iha*-in this world; *yaḥ*-who; *pārthivāni*-of the element earth; *api*-although; *kaviḥ*-a learned person; *vimame*-has counted; *rajāṁsi*-the atoms; *caskambha*-captured; *yaḥ*-who; *sva*-His own; *raṁhasā*-by potency; *askhalatā*-without hindrances; *tri-pṛṣṭham*-the topmost planet (Satyaloka); *yasmāt*-from some cause; *tri*-sāmya-where there is equilibrium of the three guṇas; *sadanāt*-from the place (from the root of the material world); *urukampayānam*-trembling greatly.



TRANSLATION



" 'Even if a learned man is able to count all the minute atoms in this material world, he still cannot count the potencies of Lord Viṣṇu. In the form of the Vāmana incarnation, Lord Viṣṇu, without hindrance, captured all the planets, beginning from the root of the material world up to Satyaloka. Indeed, He caused every planetary system to tremble by the force of His steps.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.7.40). In the Ṛg Veda mantra (1.2.154.1), it is said:





oṁ viṣṇor nu vīryāṇi kaṁ prāvocaṁ

yaḥ pārthivāni vimame rajāṁsi

yo 'skambhayad uttaraṁ sadhasthaṁ

vicakramāṇas tredhorugāyaḥ





TEXT 22





vibhu-rūpe vyāpe, śaktye dhāraṇa-poṣaṇa



mādhurya-śaktye goloka, aiśvarye paravyoma



SYNONYMS



*vibhu-rūpe*-in His all-pervasive feature; *vyāpe*-expands; *śaktye*-by His potency; *dhāraṇa*-poṣaṇa-maintaining and nourishing; *mādhurya-śaktye*-by His potency of conjugal love; *goloka*-the planetary system Goloka Vṛndāvana; *aiśvarye*-and by opulence; *para-vyoma*-the spiritual world.



TRANSLATION



"Through His all-pervasive feature, the Supreme Personality of Godhead expanded the entire creation. He is holding and maintaining this creation by His extraordinary potency. By His conjugal potency, He maintains the planetary system known as Goloka Vṛndāvana. Through His six opulences, He maintains many Vaikuṇṭha planets.



PURPORT



In His gigantic form, Lord Kṛṣṇa has covered the creation. He holds all the planetary systems and maintains them by His inconceivable potencies. Similarly, He is maintaining His personal abode, Goloka Vṛndāvana, through His conjugal love, and He is maintaining the spiritual world containing the Vaikuṇṭha planets by His opulences.





TEXT 23





māyā-śaktye brahmāṇḍādi-paripāṭī-sṛjana



'urukrama'-śabdera ei artha nirūpaṇa



SYNONYMS



*māyā-śaktye*-by His external potency; *brahmāṇḍa-ādi*-of material universes and so on; *paripāṭī*-an orderly arrangement; *sṛjana*-creating; *urukrama-śabdera*-of the word urukrama; *ei*-this; *artha*-of the meaning; *nirūpaṇa*-ascertainment.



TRANSLATION



"The word urukrama indicates the Supreme Personality of Godhead, who, by His external potency, has perfectly created innumerable universes.





TEXT 24





"kramaḥ śaktau paripāṭyāṁ kramaś cālana-kampayoḥ"



SYNONYMS



*kramaḥ*-the word krama; *śaktau*-in the meaning of potency; *paripāṭyām*-in the meaning of systematic arrangement; *kramaḥ*-the word krama; *cālana*-in moving; *kampayoḥ*-or in trembling.



TRANSLATION



" 'These are the different meanings of the word krama. It is used in the sense of potency, systematic arrangement, step, moving or trembling.'



PURPORT



This is a quotation from the Viśva-prakāśa dictionary. The Supreme Personality of Godhead is all-pervasive. Not only does He carry the three worlds by His inconceivable energy, but He maintains them also. He is also maintaining His spiritual planet, Goloka Vṛndāvana, by His conjugal love, and He is maintaining the Vaikuṇṭhalokas by His opulences. He maintains these material universes through the external energy. Material universes are perfectly situated because they are created by the Supreme Personality of Godhead.





TEXT 25





'kurvanti'-pada ei parasmaipada haya



kṛṣṇa-sukha-nimitta bhajane tātparya kahaya



SYNONYMS



*kurvanti*-they do (for others); *pada*-the word; *ei*-this; *parasmaipada*-a verb form indicating things done for others; *haya*-is; *kṛṣṇa-sukha-nimitta*-to satisfy Kṛṣṇa; *bhajane*-in devotional service; *tātparya*-the purport; *kahaya*-is said.



TRANSLATION



"The word kurvanti, which means 'they do something for others,' is a form of the verb 'things done for others.' It is used in connection with devotional service, which must be executed for the satisfaction of Kṛṣṇa. That is the purport of the word kurvanti.



PURPORT



In Sanskrit the verb "to do" has two forms, technically called parasmaipada and ātmanepada. When things are done for one's personal satisfaction, the form is called ātmanepada. In that case, the word "do" in English is kurvante in Sanskrit. When things are done for others, the verb form changes to kurvanti. Thus Śrī Caitanya Mahāprabhu informed Sanātana Gosvāmī that in the ātmārāma verse the verb kurvanti means that things should be done only for the satisfaction of Kṛṣṇa. This is supported by the grammarian Pāṇini. The verb is formed as ātmanepada when the work is to be done for one's own benefit, and when it is done for others, it is called parasmaipada. Thus the verb is formed according to whether something is done for one's self-satisfaction or for another's satisfaction.





TEXT 26





"svaritañitaḥ kartrabhiprāye kriyā-phale"



SYNONYMS



*svarita-ñitaḥ*-of verbs having an indicatory ñ or a svarita accent; *kartṛ-abhiprāye*-is meant for the agent; *kriyā*-phale-when the fruit of the action.



TRANSLATION



" 'The terminations of the ātmanepada are employed when the fruit of the action accrues to the agent of verbs having an indicatory ñ or a svarita accent.'



PURPORT



This is a quotation from Pāṇini's sūtras (1.3.72).





TEXT 27





'hetu'-śabde kahe--bhukti-ādi vāñchāntare



bhukti, siddhi, mukti--mukhya ei tina prakāre



SYNONYMS



*hetu*-cause; *śabde*-by the word; *kahe*-it is said; *bhukti*-enjoying the result by oneself; *ādi*-and so on; *vāñchā*-antare-because of a different ambition; *bhukti*-enjoying the result of action; *siddhi*-the perfection of doing something; *mukti*-liberation; *mukhya*-chief; *ei*-these; *tina prakāre*-in three ways.



TRANSLATION



"The word hetu [cause] means that a thing is done for some motive. There can be three motives. One may act to enjoy the result personally, to achieve some material perfection, or to act in such a way that one may be liberated.





TEXT 28





eka bhukti kahe, bhoga--ananta-prakāra



siddhi--aṣṭādaśa, mukti--pañca-vidhākāra



SYNONYMS



*eka*-first; *bhukti*-material enjoyment by doing something; *kahe*-is known; *bhoga*-enjoyment; *ananta*-prakāra-unlimited varieties; *siddhi*-the yogic perfections; *aṣṭādaśa*-eighteen in number; *mukti*-liberation; *pañca*-vidhā-ākāra-five varieties.



TRANSLATION



"First we take the word bhukti [material enjoyment], which is of unlimited variety. We may also take the word siddhi [perfection], which has eighteen varieties. Similarly, the word mukti has five varieties.





TEXT 29





ei yāṅhā nāhi, tāhā bhakti--'ahaitukī'



yāhā haite vaśa haya śrī-kṛṣṇa kautukī



SYNONYMS



*ei*-these; *yāṅhā*-where; *nāhi*-not existing; *tāhā*-that; *bhakti*-the platform of devotional service; *ahaitukī*-unmotivated; *yāhā haite*-by which; *vaśa haya*-comes under control; *śrī-kṛṣṇa*-Lord Śrī Kṛṣṇa; *kautukī*-the most funny.



TRANSLATION



"Causeless devotional service is unmotivated by sense enjoyment, perfection or liberation. When one is freed from all these contaminations, he can bring Lord Kṛṣṇa, who is very funny, under control.





TEXT 30





'bhakti'-śabdera artha haya daśa-vidhākāra



eka--'sādhana', 'prema-bhakti'--nava prakāra



SYNONYMS



*bhakti*-bhakti; *śabdera*-of this word; *artha*-meanings; *haya*-are; *daśa*-vidhā-ākāra-ten varieties; *eka*-one; *sādhana*-the execution of regulative devotional service; *prema*-bhakti-ecstatic love; *nava prakāra*-nine kinds.



TRANSLATION



"There are ten meanings to the word bhakti, devotional service. One is execution of devotional service according to the regulative principles, and the other, called prema-bhakti [ecstatic love] has nine varieties.



PURPORT



The nine varieties are rati, prema, sneha, māna, praṇaya, rāga, anurāga, bhāva and mahābhāva-attraction, love, affection, adverse feelings, intimacy, attachment, subattachment, ecstatic love and sublime ecstatic love. For the execution of devotional service according to regulative principles, there is only one meaning.





TEXT 31





'rati'-lakṣaṇā, 'prema'-lakṣaṇā, ityādi pracāra



bhāva-rūpā, mahābhāva-lakṣaṇa-rūpā āra



SYNONYMS



*rati*-of attraction; *lakṣaṇā*-the symptoms; *prema*-of love; *lakṣaṇā*-the symptoms; *iti-ādi*-and so on; *pracāra*-are known; *bhāva-rūpā*-in the form of ecstatic love; *mahā-bhāva*-of higher ecstatic love; *lakṣaṇa*-rūpā-there are many symptoms; *āra*-other.



TRANSLATION



"Next are explained the symptoms of love of Godhead, which can be divided into nine varieties, beginning with attraction up to ecstatic love and finally up to the topmost ecstatic love [mahābhāva].





TEXT 32





śānta-bhaktera rati bāḍe 'prema'-paryanta



dāsya-bhaktera rati haya 'rāga'-daśā-anta



SYNONYMS



*śānta-bhaktera*-of devotees on the platform of neutrality; *rati*-attraction; *bāḍe*-increases; *prema*-paryanta-up to love of Godhead; *dāsya-bhaktera*-of devotees on the platform of servitude; *rati*-attraction; *haya*-increases; *rāga*-daśā-anta-up to the point of spontaneous attachment.



TRANSLATION



"The attraction to Kṛṣṇa of devotees on the platform of neutrality increases up to love of Godhead [prema], and the attraction of devotees on the platform of servitorship increases to spontaneous attachment [rāga].





TEXT 33





sakhā-gaṇera rati haya 'anurāga' paryanta



pitṛ-mātṛ-sneha ādi 'anurāga'-anta



SYNONYMS



*sakhā-gaṇera*-of the friends; *rati*-the attraction; *haya*-becomes; *anurāga paryanta*-up to subecstatic love; *pitṛ*-mātṛ-sneha-paternal love; *ādi*-and so on; *anurāga*-anta-up to the end of subecstatic love.



TRANSLATION



"Devotees in Vṛndāvana who are friends of the Lord can increase their ecstatic love to the point of anurāga. Paternal affectionate lovers, Kṛṣṇa's father and mother, can increase their love of Godhead up to the anurāga point also.





TEXT 34





kāntā-gaṇera rati pāya 'mahābhāva'-sīmā



'bhakti'-śabdera ei saba arthera mahimā



SYNONYMS



*kāntā-gaṇera*-of the devotees in conjugal love; *rati*-the attraction; *pāya*-attain; *mahā-bhāva-sīmā*-the limit of mahābhāva; *bhakti*-devotional service; *śabdera*-of the word; *ei saba*-all these; *arthera*-of the meanings; *mahimā*-of the glories.



TRANSLATION



"The gopīs of Vṛndāvana who are attached to Kṛṣṇa in conjugal love can increase their ecstatic love up to the point of mahābhāva [the greatest ecstatic love]. These are some of the glorious meanings of the word bhakti, devotional service.





TEXT 35





'ittham-bhūta-guṇaḥ'-śabdera śunaha vyākhyāna



'itthaṁ'-śabdera bhinna artha, 'guṇa'-śabdera āna



SYNONYMS



*ittham-bhūta-guṇaḥ*-having qualities like this; *śabdera*-of the word; *śunaha*-please hear; *vyākhyāna*-the explanation; *ittham*-ittham; *śabdera*-of the word; *bhinna artha*-different meanings; *guṇa*-guṇa; *śabdera*-of the word; *āna*-other.



TRANSLATION



"Please hear the meaning of the word ittham-bhūta-guṇa, which is found in the ātmārāma verse. Ittham-bhūta has different meanings, and guṇa has other meanings.





TEXT 36





'ittham-bhūta'-śabdera artha--pūrṇānandamaya



yāṅra āge brahmānanda tṛṇa-prāya haya



SYNONYMS



*ittham-bhūta-śabdera artha*-the meaning or import of the word ittham-bhūta; *pūrṇa-ānanda*-maya-full of transcendental bliss; *yāṅra āge*-in front of which; *brahma-ānanda*-the transcendental bliss derived from impersonalism; *tṛṇa*-prāya-just like straw; *haya*-is.



TRANSLATION



"The word ittham-bhūta is transcendentally exalted because it means 'full of transcendental bliss.' Before this transcendental bliss, the bliss derived from merging into the existence of the Absolute [brahmānanda] becomes like a piece of straw in comparison.





TEXT 37





tvat-sākṣāt-karaṇāhlāda-



viśuddhābdhi-sthitasya me



sukhāni goṣpadāyante



brāhmāṇy api jagad-guro



SYNONYMS



*tvat*-Your; *sākṣāt*-meeting; *karaṇa*-such action; *āhlāda*-pleasure; *vi-śuddha*-spiritually purified; *abdhi*-ocean; *sthitasya*-being situated; *me*-by me; *sukhāni*-happiness; *goṣpadāyante*-a small hole created by the hoof of a calf; *brāhmāṇi*-the pleasure derived from impersonal Brahman understanding; *api*-also; *jagat-guro*-O master of the universe.



TRANSLATION



" 'My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so-called happiness to be like the water contained in the hoofprint of a calf.'



PURPORT



This is a verse from the Hari-bhakti-sudhodaya (14.36).





TEXT 38





sarvākarṣaka, sarvāhlādaka, mahā-rasāyana



āpanāra bale kare sarva-vismāraṇa



SYNONYMS



*sarva-ākarṣaka*-all-attractive; *sarva-āhlādaka*-all-pleasing; *mahā-rasa-ayana*-the complete abode of transcendental mellow; *āpanāra bale*-by His own strength; *kare*-causes; *sarva*-vismāraṇa-forgetfulness of all other bliss.



TRANSLATION



"Lord Kṛṣṇa is so exalted that He is more attractive than anything else and more pleasing than anything else. He is the most sublime abode of bliss. By His own strength, He causes one to forget all other ecstasies.





TEXT 39





bhukti-mukti-siddhi-sukha chāḍaya yāra gandhe



alaukika śakti-guṇe kṛṣṇa-kṛpāya bāndhe



SYNONYMS



*bhukti*-material happiness; *mukti*-liberation from material suffering; *siddhi*-the perfection of mystic yoga; *sukha*-the happiness derived from these things; *chāḍaya*-one gives up; *yāra*-of which; *gandhe*-simply by the slight fragrance; *alaukika*-uncommon, transcendental; *śakti-guṇe*-by the power and quality; *kṛṣṇa-kṛpāya*-by the mercy of Lord Kṛṣṇa; *bāndhe*-one becomes bound.



TRANSLATION



"Pure devotional service is so sublime that one can very easily forget the happiness derived from material happiness, material liberation and mystic or yogic perfection. Thus the devotee is bound by Kṛṣṇa's mercy and His uncommon power and qualifications.





TEXT 40





śāstra-yukti nāhi ihāṅ siddhānta-vicāra



ei svabhāva-guṇe, yāte mādhuryera sāra



SYNONYMS



*śāstra*-yukti-logic on the basis of revealed scripture; *nāhi*-there is not; *ihāṅ*-here; *siddhānta*-vicāra-consideration of logical conclusions; *ei*-this; *svabhāva-guṇe*-a natural quality; *yāte*-in which; *mādhuryera sāra*-the essence of all transcendental bliss.



TRANSLATION



"When one is attracted to Kṛṣṇa on the transcendental platform, there is no longer any logical argument on the basis of revealed scripture, nor are there considerations of such conclusions. This is His transcendental quality that is the essence of all transcendental sweetness.





TEXT 41





'guṇa' śabdera artha--kṛṣṇera guṇa ananta



sac-cid-rūpa-guṇa sarva pūrṇānanda



SYNONYMS



*guṇa śabdera artha*-the meaning of the word guṇa; *kṛṣṇera guṇa ananta*-Kṛṣṇa has unlimited qualities; *sat*-cit-rūpa-guṇa-such qualities are spiritual and eternal; *sarva pūrṇa-ānanda*-full of all transcendental bliss.



TRANSLATION



"The word guṇa means 'quality.' The qualities of Kṛṣṇa are transcendentally situated and are unlimited in quantity. All of the spiritual qualities are full of transcendental bliss.





TEXT 42





aiśvarya-mādhurya-kāruṇye svarūpa-pūrṇatā



bhakta-vātsalya, ātma-paryanta vadānyatā



SYNONYMS



*aiśvarya*-opulence; *mādhurya*-transcendental sweetness; *kāruṇye*-mercy; *svarūpa*-pūrṇatā-fullness of spiritual value; *bhakta*-vātsalya-affection for the devotee; *ātma*-paryanta-up to the point of His personal self; *vadānyatā*-magnanimity.



TRANSLATION



"Kṛṣṇa's transcendental qualities such as opulence, sweetness and mercy are perfect and full. As far as Kṛṣṇa's affectionate leaning toward His devotees is concerned, He is so magnanimous that He can give Himself to His devotees.





TEXT 43





alaukika rūpa, rasa, saurabhādi guṇa



kāro mana kona guṇe kare ākarṣaṇa



SYNONYMS



*alaukika rūpa*-uncommon beauty; *rasa*-mellows; *saurabha-ādi guṇa*-qualities like transcendental fragrance; *kāro mana*-the mind of a devotee; *kona guṇe*-by some particular quality; *kare*-does; *ākarṣaṇa*-attracting.



TRANSLATION



"Kṛṣṇa has unlimited qualities. The devotees are attracted by His uncommon beauty, mellows and fragrance. Thus they are differently situated in the different transcendental mellows. Therefore Kṛṣṇa is called all-attractive.





TEXT 44





sanakādira mana harila saurabhādi guṇe



SYNONYMS



*sanaka-ādira mana*-the minds of saintly sages like Sanaka and Sanātana; *harila*-attracted; *saurabha-ādi*-such as the transcendental aroma of His lotus feet; *guṇe*-by the quality.



TRANSLATION



"The minds of the four boy sages [Sanaka, Sanātana, Sanandana and Sanat-kumāra] were attracted to the lotus feet of Kṛṣṇa by the aroma of the tulasī that had been offered to the Lord.





TEXT 45





tasyāravinda-nayanasya padāravinda-



kiñjalka-miśra-tulasī-makaranda-vāyuḥ



antargataḥ svavivareṇa cakāra teṣāṁ



saṅkṣobham akṣara-juṣām api citta-tanvoḥ



SYNONYMS



*tasya*-of Him; *aravinda-nayanasya*-of the Supreme Personality of Godhead, whose eyes are like the petals of a lotus; *pada-aravinda*-of the lotus feet; *kiñjalka*-with saffron; *miśra*-mixed; *tulasī*-of tulasī leaves; *makaranda*-with the aroma; *vāyuḥ*-the air; *antargataḥ*-entered; *sva*-vivareṇa-through the nostrils; *cakāra*-created; *teṣām*-of them; *saṅkṣobham*-strong agitation; *akṣara-juṣām*-of the impersonally self-realized (Kumāras); *api*-also; *citta-tanvoḥ*-of the mind and body.



TRANSLATION



" 'When the breeze carrying the aroma of tulasī leaves and saffron from the lotus feet of the lotus-eyed Personality of Godhead entered through the nostrils into the hearts of those sages [the Kumāras], they experienced a change in both body and mind, even though they were attached to impersonal Brahman understanding.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (3.15.43). For an explanation, see *Madhya-līlā* (17.142).





TEXT 46





śukadevera mana harila līlā-śravaṇe



SYNONYMS



*śukadevera*-of Śukadeva Gosvāmī; *mana*-the mind; *harila*-carried away; *līlā-śravaṇe*-by remembering the pastimes of the Lord.



TRANSLATION



"Śukadeva's mind was carried away by remembering the pastimes of the Lord.





TEXT 47





pariniṣṭhito 'pi nairguṇye



uttamaḥśloka-līlayā



gṛhīta-cetā rājarṣe



ākhyānaṁ yad adhītavān



SYNONYMS



*pariniṣṭhitaḥ*-situated; *api*-although; *nairguṇye*-in the transcendental position, freed from the material modes of nature; *uttamaḥ-śloka-līlayā*-by the pastimes of the Supreme Personality of Godhead, Uttamaḥśloka; *gṛhīta-ceta*-the mind became fully taken over; *rājarṣe*-O great King; *ākhyānam*-the narration; *yat*-which; *adhītavān*-studied.



TRANSLATION



" 'Śukadeva Gosvāmī addressed Parīkṣit Mahārāja, "My dear King, although I was fully situated in the transcendental position, I was nonetheless attracted to the pastimes of Lord Kṛṣṇa. Therefore I studied *Śrīmad-Bhāgavatam* from my father.' "



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.1.9).





TEXT 48





svasukha-nibhṛta-cetās tad-vyudastānya-bhāvo



'py ajita-rucira-līlākṛṣṭa-sāras tadīyam



vyatanuta kṛpayā yas tattva-dīpaṁ purāṇaṁ



tam akhila-vṛjina-ghnaṁ vyāsa-sūnuṁ nato 'smi



SYNONYMS



*sva*-sukha-nirbhṛta-cetāḥ-whose mind was always fully absorbed in the happiness of self-realization; *tat*-by that; *vyudasta-anya-bhāvaḥ*-being freed from all other attractions; *api*-although; *ajita-rucira-līlā*-by the most attractive pastimes of Ajita, the Supreme Personality of Godhead; *ākṛṣṭa*-attracted; *sāraḥ*-whose heart; *tadīyam*-in relation to the Lord; *vyatanuta*-described and spread; *kṛpayā*-out of mercy; *yaḥ*-he who; *tattva-dīpam*-which is the light of the Absolute Truth; *purāṇam*-the supplementary Vedic literature Śrīmad-Bhāgavatam; *tam*-to him; *akhila-vṛjina-ghnam*-who can destroy all kinds of material misery; *vyāsa*-sūnum-Śukadeva Gosvāmī, the son of Vyāsadeva; *nataḥ asmi*-I offer my respectful obeisances.



TRANSLATION



" 'I offer my respectful obeisances unto Śrīla Śukadeva Gosvāmī, the son of Vyāsadeva. He is the destroyer of all sinful reactions and is full in self-realization and bliss. Because of this, he has no other desire. Still, he was attracted by the transcendental pastimes of the Supreme Personality of Godhead, and out of compassion for the people, he described the transcendental historical literature called *Śrīmad-Bhāgavatam*. This is compared to the light of the Absolute Truth.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (12.12.68).





TEXT 49





śrī-aṅga-rūpe hare gopikāra mana



SYNONYMS



*śrī-aṅga*-of His transcendental body; *rūpe*-by the beauty; *hare*-attracts; *gopikāra mana*-the minds of the gopīs.



TRANSLATION



"Lord Śrī Kṛṣṇa attracts the minds of all the gopīs with His beautiful transcendental bodily features.





TEXT 50





vīkṣyālakāvṛta-mukhaṁ tava kuṇḍala-śrī-



gaṇḍa-sthalādhara-sudhaṁ hasitāvalokam



dattābhayaṁ ca bhuja-daṇḍa-yugaṁ vilokya



vakṣaḥ śriyaika-ramaṇaṁ ca bhavāma dāsyaḥ



SYNONYMS



*vīkṣya*-seeing; *alaka-āvṛta*-mukham-face decorated with curling tresses of hair; *tava*-Your; *kuṇḍala-śrī*-beauty of earrings; *gaṇḍa*-sthala-falling on Your cheeks; *adhara-sudham*-and the nectar from Your lips; *hasita*-avalokam-Your smiling glance; *datta-abhayam*-which assure fearlessness; *ca*-and; *bhuja-daṇḍa-yugam*-the two arms; *vilokya*-by seeing; *vakṣaḥ*-chest; *śriyā*-by the beauty; *eka*-ramaṇam-chiefly producing conjugal attraction; *ca*-and; *bhavāma*-we have become; *dāsyaḥ*-Your maidservants.



TRANSLATION



" 'Dear Kṛṣṇa, we have simply surrendered ourselves as Your maidservants, for we have seen Your beautiful face decorated with tresses of hair, Your earrings falling upon Your cheeks and the nectar of Your lips. We have also seen the beauty of Your smile and have been embraced by Your arms, which give us courage. Because we have seen Your chest, which is beautiful and broad, we have surrendered ourselves.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.29.39) was spoken by the gopīs when they arrived near Kṛṣṇa for the rāsa dance on a full moonlit night. The attracted gopīs were awestruck, and they began to speak about how they came to Kṛṣṇa to enjoy the rāsa dance.





TEXT 51





rūpa-guṇa-śravaṇe rukmiṇy-ādira ākarṣaṇa



SYNONYMS



*rūpa*-beauty; *guṇa*-qualities; *śravaṇe*-by hearing; *rukmiṇī-ādira*-of the queens, headed by Rukmiṇī; *ākarṣaṇa*-attracting.



TRANSLATION



"The queens in Dvārakā, who are headed by Rukmiṇī, are also attracted to Kṛṣṇa simply by hearing about His transcendental beauty and qualities.





TEXT 52





śrutvā guṇān bhuvana-sundara śṛṇvatāṁ te



nirviśya karṇa-vivarair harato 'ṅga-tāpam



rūpaṁ dṛśāṁ dṛśimatām akhilārtha-lābhaṁ



tvayy acyutāviśati cittam apatrapaṁ me



SYNONYMS



*śrutvā*-hearing; *guṇān*-the transcendental qualities; *bhuvana-sundara*-O most beautiful in the whole creation; *śṛṇvatām*-of those hearing; *te*-Your; *nirviśya*-entering; *karṇa-vivaraiḥ*-by the holes of the ears; *harataḥ aṅga*-tāpam-decreasing all the miserable conditions of the body; *rūpam*-the beauty; *dṛśām*-of the eyes; *dṛśimatām*-of those who can see; *akhila-artha-lābham*-the achievement of all kinds of gains; *tvayi*-unto You; *acyuta*-O infallible one; *āviśati*-enters; *cittam*-the consciousness; *apatrapam*-without shame; *me*-my.



TRANSLATION



" 'O most beautiful Kṛṣṇa, I have heard about Your transcendental qualities from others, and therefore all my bodily miseries are relieved. If one sees Your transcendental beauty, his eyes have attained everything profitable in life. O infallible one, I have become shameless after hearing of Your qualities, and I have become attracted to You.'



PURPORT



This verse (*Śrīmad-Bhāgavatam* 10.52.37) was written by Rukmiṇīdevī in a letter to Kṛṣṇa inviting Him to kidnap her. Śukadeva Gosvāmī described this to Mahārāja Parīkṣit when the King asked him how Rukmiṇī had been kidnapped. Rukmiṇī had heard about Kṛṣṇa's qualities from different people, and after she heard about them, she decided to accept Kṛṣṇa as her husband. Everything had been arranged for her marriage to Śiśupāla; therefore she wrote a letter to Kṛṣṇa, which she sent through a brāhmaṇa, and invited Him to kidnap her.





TEXT 53





vaṁśī-gīte hare kṛṣṇa lakṣmy-ādira mana



SYNONYMS



*vaṁśī-gīte*-by the vibration of His flute; *hare*-attracts; *kṛṣṇa*-Lord Kṛṣṇa; *laksmī-ādira*-of the goddess of fortune and others; *mana*-the mind.



TRANSLATION



"Lord Kṛṣṇa even attracts the mind of the goddess of fortune simply by vibrating His transcendental flute.





TEXT 54





kasyānubhāvo 'sya na deva vidmahe



tavāṅghri-reṇu-sparaśādhikāraḥ



yad-vāñchayā śrīr lalanācarat tapo



vihāya kāmān suciraṁ dhṛta-vratā



SYNONYMS



*kasya*-of what; *anubhāvaḥ*-a result; *asya*-of the serpent (Kāliya); *na*-not; *deva*-O Lord; *vidmahe*-we know; *tava-aṅghri*-of Your lotus feet; *reṇu*-of the dust; *sparaśa*-for touching; *adhikāraḥ*-qualification; *yat*-which; *vāñchayā*-by desiring; *śrīḥ*-the goddess of fortune; *lalanā*-the topmost woman; *acarat*-performed; *tapaḥ*-austerity; *vihāya*-giving up; *kāmān*-all desires; *suciram*-for a long time; *dhṛta*-a law upheld; *vratā*-as a vow.



TRANSLATION



" 'O Lord, we do not know how the serpent Kāliya attained such an opportunity to be touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows. Indeed, we do not know how this serpent Kāliya got such an opportunity.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.16.36) was spoken by the wives of the Kāliya demon.





TEXT 55





yogya-bhāve jagate yata yuvatīra gaṇa



SYNONYMS



*yogya-bhāve*-by proper behavior; *jagate*-within the three worlds; *yata*-all; *yuvatīra gaṇa*-the groups of young girls.



TRANSLATION



"Kṛṣṇa attracts not only the minds of the gopīs and the goddesses of fortune but the minds of all the young girls in the three worlds as well.





TEXT 56





kā stry aṅga te kala-padāmṛta-veṇu-gīta-



sammohitārya-caritān na calet trilokyām



trailokya-saubhagam idaṁ ca nirīkṣya rūpaṁ



yad go-dvija-druma-mṛgāḥ pulakāny abibhran



SYNONYMS



*kā strī*-who is that woman; *aṅga*-O Kṛṣṇa; *te*-of You; *kala-pada*-by the rhythms; *amṛta-veṇu-gīta*-and sweet songs of Your flute; *sammohitā*-being captivated; *ārya*-caritāt-from the path of chastity according to Vedic civilization; *na*-not; *calet*-would wander; *tri*-lokyām-within the three worlds; *trailokya-saubhagam*-which is the fortune of the three worlds; *idam*-this; *ca*-and; *nirīkṣya*-by observing; *rūpam*-the beauty; *yat*-which; *go*-the cows; *dvija*-the birds; *druma*-the trees; *mṛgāḥ*-forest animals like the deer; *pulakāni*-transcendental jubilation; *abibhran*-manifested.



TRANSLATION



" 'My dear Lord Kṛṣṇa, where is that woman within the three worlds who cannot be captivated by the rhythms of the sweet songs coming from Your wonderful flute? Who cannot fall down from the path of chastity in this way? Your beauty is the most sublime within the three worlds. Upon seeing Your beauty, even cows, birds, animals and trees in the forest are stunned in jubilation.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.29.40).





TEXT 57





guru-tulya strī-gaṇera vātsalye ākarṣaṇa



dāsya-sakhyādi-bhāve puruṣādi gaṇa



SYNONYMS



*guru*-tulya-on the level of a superior guardian; *strī-gaṇera*-of the ladies of Vṛndāvana; *vātsalye*-in parental affection; *ākarṣaṇa*-attracting; *dāsya*-sakhya-ādi-servants, friends, and others; *bhāve*-in the mode of; *puruṣa-ādi gaṇa*-all the males of Vṛndāvana.



TRANSLATION



"The women of Vṛndāvana, who are on the level of superior guardians, are attracted maternally. The men of Vṛndāvana are attracted as servants, friends and fathers to Lord Kṛṣṇa.





TEXT 58





pakṣī, mṛga, vṛkṣa, latā, cetanācetana



preme matta kari' ākarṣaye kṛṣṇa-guṇa



SYNONYMS



*pakṣī*-birds; *mṛga*-animals; *vṛkṣa*-trees; *latā*-creepers; *cetana*-acetana-living entities and even the stones and wood; *preme*-in ecstatic love; *matta*-captivated; *kari'*-making; *ākarṣaye*-attract; *kṛṣṇa-guṇa*-the qualities of Kṛṣṇa.



TRANSLATION



"The qualities of Kṛṣṇa captivate and attract everything, living and dead. Even birds, animals and trees are attracted to Kṛṣṇa's qualities.





TEXT 59





'hariḥ'-śabde nānārtha, dui mukhyatama



sarva amaṅgala hare, prema diyā hare mana



SYNONYMS



*hariḥ*-hari; *śabde*-by this word; *nānā*-artha-different imports; *dui*-two; *mukhya*-tama-chief; *sarva*-all; *amaṅgala*-inauspiciousness; *hare*-takes away; *prema diyā*-by ecstatic love; *hare*-attracts; *mana*-the mind.



TRANSLATION



"Although the word hari has many different meanings, two of them are foremost. One meaning is that the Lord takes away all inauspicious things from His devotee, and the second meaning is that He attracts the mind by ecstatic love for God.





TEXT 60





yaiche taiche yohi kohi karaye smaraṇa



cāri-vidha tāpa tāra kare saṁharaṇa



SYNONYMS



*yaiche taiche*-somehow or other; *yohi kohi*-anywhere and everywhere; *karaye smaraṇa*-remembers; *cāri-vidha*-the four kinds; *tāpa*-miserable conditions of life; *tāra*-of the devotee; *kare saṁharaṇa*-He takes away.



TRANSLATION



"When the devotee somehow or other always remembers the Supreme Personality of Godhead anywhere and everywhere, Lord Hari takes away life's four miserable conditions.



PURPORT



The four miserable conditions are due to the four kinds of sinful activities, known as (1) pātaka, (2) urupātaka, (3) mahā-pātaka and (4) atipātaka-preliminary sin, very great sin, greater sin and topmost sin. However, Kṛṣṇa assures the devotee, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ: "I will protect you from all sinful reactions. Do not fear." The word sarva-pāpebhyaḥ indicates four kinds of sinful activity. As soon as the devotee surrenders unto Kṛṣṇa's lotus feet, he is certainly relieved from all sinful activities and their results. The four basic sinful activities are summarized as illicit sex, intoxication, gambling and meat-eating.





TEXT 61





yathāgniḥ susamṛddhārciḥ



karoty edhāṁsi bhasmasāt



tathā mad-viṣayā bhaktir



uddhavaināṁsi kṛtsnaśaḥ



SYNONYMS



*yathā*-as; *agniḥ*-a fire; *su-samṛddha-arciḥ*-having a full flame; *karoti*-makes; *edhāṁsi*-fuel; *bhasmasāt*-into ashes; *tathā*-similarly; *mat*-viṣayā bhaktiḥ-devotional service in relation to Me; *uddhava*-O Uddhava; *enāṁsi*-all kinds of sinful activity; *kṛtsnaśaḥ*-totally.



TRANSLATION



" 'As all fuel is burned to ashes by a full-fledged fire, all sinful activities are totally erased when one engages in devotional service to Me.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (11.14.19).





TEXT 62





tabe kare bhakti-bādhaka karma, avidyā nāśa



śravaṇādyera phala 'premā' karaye prakāśa



SYNONYMS



*tabe*-thereafter; *kare*-does; *bhakti*-bādhaka-impediments on the path of devotional service; *karma*-activities; *avidyā*-ignorance; *nāśa*-vanquishing; *śravaṇa-ādyera*-of hearing, chanting and so forth; *phala*-the result; *premā*-love of Godhead; *karaye prakāśa*-causes a manifestation of.



TRANSLATION



"In this way, when all sinful activities are vanquished by the grace of the Supreme Personality of Godhead, one gradually vanquishes all kinds of impediments on the path of devotional service, as well as the ignorance resulting from these impediments. After this, one totally manifests his original love of Godhead through devotional service in nine different ways-hearing, chanting and so forth.





TEXT 63





nija-guṇe tabe hare dehendriya-mana



aiche kṛpālu kṛṣṇa, aiche tāṅra guṇa



SYNONYMS



*nija-guṇe*-by transcendental qualities; *tabe*-then; *hare*-attracts; *deha-indriya-mana*-the body, senses and mind; *aiche*-in that way; *kṛpālu kṛṣṇa*-merciful Kṛṣṇa; *aiche*-in that way; *tāṅra*-His; *guṇa*-transcendental qualities.



TRANSLATION



"When the devotee is freed from all sinful material activities, Kṛṣṇa attracts his body, mind and senses to His service. Thus Kṛṣṇa is very merciful, and His transcendental qualities are very attractive.





TEXT 64





cāri puruṣārtha chāḍāya, guṇe hare sabāra mana



'hari'-śabdera ei mukhya kahiluṅ lakṣaṇa



SYNONYMS



*cāri puruṣa-artha*-the four kinds of so-called goals of life; *chāḍāya*-causes to give up; *guṇe*-by the transcendental qualities; *hare*-attracts; *sabāra mana*-everyone's mind; *hari*-hari; *śabdera*-of the word; *ei*-this; *mukhya*-chief; *kahiluṅ*-I have explained; *lakṣaṇa*-the symptoms.



TRANSLATION



"When one's mind, senses and body are attracted to the transcendental qualities of Hari, one gives up the four principles of material success. Thus I have explained the chief meanings of the word hari.



PURPORT



The four principles of material success are (1) religious performance, (2) economic development, (3) sense gratification and (4) liberation, or merging in the impersonal effulgence of Brahman. These things do not interest the devotee.





TEXT 65





'ca' 'api', dui śabda tāte 'avyaya' haya



yei artha lāgāiye, sei artha haya



SYNONYMS



*ca*-ca; *api*-api; *dui*-two; *śabda*-words; *tāte*-in that way; *avyaya*-indeclinable words; *haya*-are; *yei*-whatever; *artha*-meaning; *lāgāiye*-they want to use; *sei*-that; *artha*-meaning; *haya*-can be used.



TRANSLATION



"When the conjunction ca [and] and the adverb api [although] are added to this verse, the verse can assume whatever meaning one wants to give it.





TEXT 66





tathāpi ca-kārera kahe mukhya artha sāta



SYNONYMS



*tathāpi*-still; *ca-kārera*-of the word ca; *kahe*-it is said; *mukhya*-chief; *artha*-meanings; *sāta*-seven.



TRANSLATION



"The word ca can be explained in seven ways.





TEXT 67





cānvācaye samāhāre



'nyo 'nyārthe ca samuccaye



yatnāntare tathā pāda-



pūraṇe 'py avadhāraṇe



SYNONYMS



*ca*-this word ca; *anvācaye*-in connecting one with another; *samāhāre*-in the sense of aggregation; *anyo 'nya-arthe*-to help one another in the imports; *ca*-the word ca; *samuccaye*-in aggregate understanding; *yatna-antare*-in another effort; *tathā*-as well as; *pāda-pūraṇe*-in completing the verse; *api*-also; *avadhāraṇe*-in the sense of certainty.



TRANSLATION



" 'The word ca [and] is used to connect a word or sentence with a previous word or sentence, to give the sense of aggregation, to assist the meaning, to give a collective understanding, to suggest another effort or exertion, or to fulfill the meter of a verse. It is also used in the sense of certainty.'



PURPORT



This is a quotation from the Viśva-prakāśa dictionary.





TEXT 68





api-śabde mukhya artha sāta vikhyāta



SYNONYMS



*api-śabde*-by the word api; *mukhya*-chief; *artha*-meanings; *sāta*-seven; *vikhyāta*-celebrated.



TRANSLATION



"There are seven chief meanings of the word api. They are as follows.





TEXT 69





api sambhāvanā-praśna-



śaṅkā-garhā-samuccaye



tathā yukta-padārtheṣu



kāma-cāra-kriyāsu ca



SYNONYMS



*api*-the word api; *sambhāvanā*-possibility; *praśna*-question; *śaṅkā*-doubt; *garhā*-censure or abuse; *samuccaye*-aggregation; *tathā*-as well as; *yukta-pada-artheṣu*-the appropriate application of things; *kāma-cāra-kriyāsu*-of extravagance; *ca*-and.



TRANSLATION



" 'The word api is used in the sense of possibility, question, doubt, censure, aggregation, appropriate application of things, and extravagance.'



PURPORT



This is another quotation from the Viśva-prakāśa.





TEXT 70





ei ta' ekādaśa padera artha-nirṇaya



ebe ślokārtha kari, yathā ye lāgaya



SYNONYMS



*ei ta'*-this; *ekādaśa*-eleven; *padera*-of the words; *artha*-nirṇaya-demonstration of import; *ebe*-now; *śloka-artha*-the total meaning of the verse; *kari*-let Me do; *yathā*-as much as; *ye*-which; *lāgaya*-applicable.



TRANSLATION



"I have now described the different meanings of the eleven separate words. Now let Me give the complete meaning of the śloka, as it is applied in different places.





TEXT 71





'brahma' śabdera artha--tattva sarva-bṛhattama



svarūpa aiśvarya kari' nāhi yāṅra sama



SYNONYMS



*brahma*-brahma; *śabdera artha*-the meaning of the word; *tattva*-the truth; *sarva*-bṛhat-tama-summum bonum among the relative truths; *sva-rūpa*-the original identity; *aiśvarya*-opulence; *kari'*-accepting; *nāhi*-not; *yāṅra*-whose; *sama*-equal.



TRANSLATION



"The word brahma indicates the summum bonum, the Absolute Truth, which is greater than all other truths. It is the original identity, and there can be no truth equal to that Absolute Truth.





TEXT 72





bṛhattvād bṛṁhaṇatvāc ca



tad brahma paramaṁ viduḥ



tasmai namas te sarvātman



yogi-cintyāvikāravat



SYNONYMS



*bṛhattvāt*-because of being all-pervasive; *bṛṁhaṇatvāt*-because of increasing unlimitedly; *ca*-and; *tat*-that; *brahma*-Absolute Truth; *paramam*-the ultimate; *viduḥ*-they know; *tasmai*-unto Him; *namaḥ*-obeisances; *te*-unto You; *sarva-ātman*-the Supreme Soul; *yogi*-cintya-appreciable by great yogīs; *avikāra*-vat-without change.



TRANSLATION



" 'I offer my respectful obeisances to the Absolute Truth, the summum bonum. He is the all-pervasive, all-increasing subject matter for the great yogīs. He is changeless, and He is the soul of all.'



PURPORT



This is a quotation from the *Viṣṇu Purāṇa* (1.12.57).





TEXT 73





sei brahma-śabde kahe svayaṁ-bhagavān



advitīya-jñāna, yāṅhā vinā nāhi āna



SYNONYMS



*sei*-that; *brahma*-brahma; *śabde*-by the word; *kahe*-it is said; *svayam-bhagavān*-the Supreme Personality of Godhead; *advitīya-jñāna*-the supreme one, without duality; *yāṅhā*-which; *vinā*-without; *nāhi āna*-there is nothing else.



TRANSLATION



"The proper meaning of the word brahma is the Supreme Personality of Godhead, who is one without a second and without whom nothing exists.





TEXT 74





vadanti tat tattva-vidas



tattvaṁ yaj jñānam advayam



brahmeti paramātmeti



bhagavān iti śabdyate



SYNONYMS



*vadanti*-they say; *tat*-that; *tattva*-vidaḥ-learned souls; *tattvam*-the Absolute Truth; *yat*-which; *jñānam*-knowledge; *advayam*-nondual; *brahma*-Brahman; *iti*-thus; *paramātmā*-Paramātmā; *iti*-thus; *bhagavān*-Bhagavān; *iti*-thus; *śabdyate*-is known.



TRANSLATION



" 'Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized Paramātmā and the Personality of Godhead.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.2.11). For an explanation, see *Ādi-līlā* (2.11).





TEXT 75





sei advaya-tattva kṛṣṇa--svayaṁ-bhagavān



tina-kāle satya tiṅho--śāstra-pramāṇa



SYNONYMS



*sei*-that; *advaya*-tattva-Absolute Truth without a second; *kṛṣṇa*-Lord Kṛṣṇa; *svayam-bhagavān*-the Supreme Personality of Godhead; *tina-kāle*-in three phases of time (past, present and future); *satya*-truth; *tiṅho*-He; *śāstra-pramāṇa*-the verdict of all Vedic literature.



TRANSLATION



"That Absolute Truth without a second is Lord *Kṛṣṇa, the Supreme Personality of Godhead*. He is the supreme truth in the past, present and future. That is the evidence of all revealed scriptures.





TEXT 76





aham evāsam evāgre



nānyad yat sad-asat-param



paścād ahaṁ yad etac ca



yo 'vaśiṣyeta so 'smy aham



SYNONYMS



*aham*-I, the Personality of Godhead; *eva*-certainly; *āsam*-existed; *eva*-only; *agre*-before the creation; *na*-never; *anyat*-anything else; *yat*-which; *sat*-the effect; *asat*-the cause; *param*-the supreme; *paścāt*-after; *aham*-I, the Personality of Godhead; *yat*-which; *etat*-this creation; *ca*-also; *yaḥ*-who; *avaśiṣyeta*-remains; *saḥ*-that; *asmi*-am; *aham*-I, the Personality of Godhead.



TRANSLATION



" 'Prior to the cosmic creation, only I exist, and no phenomena exist, either gross, subtle or primordial. After creation, only I exist in everything, and after annihilation only I remain eternally.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.9.33). For an explanation see *Ādi-līlā* (1.53).





TEXT 77





'ātma'-śabde kahe kṛṣṇa bṛhattva-svarūpa



sarva-vyāpaka, sarva-sākṣī, parama-svarūpa



SYNONYMS



ātma-ātmā; *śabde*-by the word; *kahe*-it is said; *kṛṣṇa*-the Supreme Lord Kṛṣṇa; *bṛhattva*-the greatest of all; *sva*-rūpa-identity; *sarva-vyāpaka*-all pervasive; *sarva-sākṣī*-the witness of all; *parama-svarūpa*-the supreme form.



TRANSLATION



"The word ātmā [self] indicates the highest truth, Kṛṣṇa. He is the all-pervasive witness of all, and He is the supreme form.





TEXT 78





ātatatvāc ca mātṛtvād



ātmā hi paramo hariḥ



SYNONYMS



*ātatatvāt*-due to being all-pervading; *ca*-and; *mātṛtvāt*-due to being the progenitor; *ātmā*-the soul; *hi*-certainly; *paramaḥ*-supreme; *hariḥ*-the Supreme Personality of Godhead.



TRANSLATION



" 'Hari, the Personality of Godhead, is the all-pervasive original source of everything; He is therefore the Supersoul of everything.'



PURPORT



This is a quotation from the Bhāvārtha-dīpikā, Śrīdhara Svāmī's commentary on *Śrīmad-Bhāgavatam*.





TEXT 79





sei kṛṣṇa-prāpti-hetu trividha 'sādhana'



jñāna, yoga, bhakti,--tinera pṛthak lakṣaṇa



SYNONYMS



*sei*-those; *kṛṣṇa-prāpti*-of achieving the lotus feet of Kṛṣṇa; *hetu*-causes; *tri-vidha sādhana*-the three kinds of execution; *jñāna*-knowledge; *yoga*-mystic yoga practice; *bhakti*-and devotional service; *tinera*-of these three; *pṛthak lakṣaṇa*-the symptoms are different.



TRANSLATION



"There are three ways to attain the lotus feet of the Absolute Truth, Kṛṣṇa. There is the process of philosophical speculation, the practice of mystic yoga and the execution of devotional service. Each of these has its different characteristics.





TEXT 80





tina sādhane bhagavān tina svarūpe bhāse



brahma, paramātmā, bhagavattā,--trividha prakāśe



SYNONYMS



*tina sādhane*-by these three different processes; *bhagavān*-the Supreme Personality of Godhead; *tina*-three; *sva-rūpe*-in identities; *bhāse*-appears; *brahma*-the impersonal feature; *paramātmā*-the localized feature; *bhagavattā*-and the Supreme Personality of Godhead; *trividha prakāśe*-three manifestations.



TRANSLATION



"The Absolute Truth is the same, but according to the process by which one understands Him, He appears in three forms-as Brahman, Paramātmā, and Bhagavān, the Supreme Personality of Godhead.





TEXT 81





vadanti tat tattva-vidas



tattvaṁ yaj jñānam advayam



brahmeti paramātmeti



bhagavān iti śabdyate



SYNONYMS



*vadanti*-they say; *tat*-that; *tattva*-vidaḥ-learned souls; *tattvam*-the Absolute Truth; *yat*-which; *jñānam*-knowledge; *advayam*-nondual; *brahma*-Brahman; *iti*-thus; *paramātmā*-Paramātmā; *iti*-thus; *bhagavān*-Bhagavān; *iti*-thus; *śabdyate*-is known.



TRANSLATION



" 'Learned transcendentalists who know the Absolute Truth say that it is nondual knowledge and is called impersonal Brahman, localized Paramātmā and the Personality of Godhead.'





TEXT 82





'brahma-ātmā'-śabde yadi kṛṣṇere kahaya



'rūḍhi-vṛttye' nirviśeṣa antaryāmī kaya



SYNONYMS



*brahma-ātmā*-brahma and ātmā; *śabde*-by these words; *yadi*-if; *kṛṣṇere kahaya*-Kṛṣṇa is indicated; *rūḍhi-vṛttye*-by the direct meaning; *nirviśeṣa*-impersonal; *antaryāmī*-the Supersoul; *kaya*-is said.



TRANSLATION



"Although the words brahma and ātmā indicate Kṛṣṇa, their direct meaning refers only to the impersonal Brahman and the Supersoul.





TEXT 83





jñāna-mārge--nirviśeṣa-brahma prakāśe



yoga-mārge--antaryāmi-svarūpete bhāse



SYNONYMS



*jñāna-mārge*-the process of philosophical speculation; *nirviśeṣa-brahma*-the impersonal Brahman effulgence; *prakāśe*-becomes manifest; *yoga-mārge*-by practicing mystic yoga; *antaryāmi-svarūpete*-in the localized aspect, Supersoul; *bhāse*-appears.



TRANSLATION



"If one follows the path of philosophical speculation, the Absolute Truth manifests Himself as impersonal Brahman, and if one follows the path of mystic yoga, He manifests Himself as the Supersoul.





TEXT 84





rāga-bhakti-vidhi-bhakti haya dui-rūpa



'svayaṁ-bhagavattve', bhagavattve--prakāśa dvi-rūpa



SYNONYMS



*rāga*-bhakti-spontaneous devotional service; *vidhi*-bhakti-regulative devotional service; *haya*-are; *dui-rūpa*-the two kinds of devotional service; *svayam-bhagavattve*-in the Supreme Personality of Godhead; *bhagavattve*-and in His personal expansion; *prakāśa dvi-rūpa*-the two kinds of manifestation.



TRANSLATION



"There are two kinds of devotional activity-spontaneous and regulative. By spontaneous devotional service, one attains the original Personality of Godhead, Kṛṣṇa, and by the regulative process one attains the expansion of the Supreme Personality of Godhead.





TEXT 85





rāga-bhaktye vraje svayaṁ-bhagavāne pāya



SYNONYMS



*rāga-bhaktye*-by the discharge of spontaneous devotional service; *vraje*-in Vṛndāvana; *svayam*-Himself; *bhagavāne*-the Supreme Personality of Godhead; *pāya*-one gets.



TRANSLATION



"By executing spontaneous devotional service in Vṛndāvana, one attains the original Supreme Personality of Godhead, Kṛṣṇa.





TEXT 86





nāyaṁ sukhāpo bhagavān



dehināṁ gopikā-sutaḥ



jñānināṁ cātma-bhūtānāṁ



yathā bhaktimatām iha



SYNONYMS



*na*-not; *ayam*-this Lord Śrī Kṛṣṇa; *sukha-āpaḥ*-easily available; *bhagavān*-the Supreme Personality of Godhead; *dehinām*-for materialistic persons who have accepted the body as the self; *gopikā-sutaḥ*-the son of mother Yaśodā; *jñāninām*-for persons addicted to mental speculation; *ca*-and; *ātma-bhūtānām*-for persons performing severe austerities and penances; *yathā*-as; *bhakti-matām*-for persons engaged in spontaneous devotional service; *iha*-in this world.



TRANSLATION



" 'The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.9.21) is spoken by Śrīla Śukadeva Gosvāmī. It concerns the statement about Kṛṣṇa's being subjugated by the gopīs and thus glorifying them.





TEXT 87





vidhi-bhaktye pārṣada-dehe vaikuṇṭhete yāya



SYNONYMS



*vidhi-bhaktye*-by executing regulative devotional service; *pārṣada-dehe*-in the form of an associate of the Lord; *vaikuṇṭhete yāya*-one achieves the Vaikuṇṭha planets.



TRANSLATION



"By executing regulative devotional service, one becomes an associate of Nārāyaṇa and attains the Vaikuṇṭhalokas, the spiritual planets in the spiritual sky.





TEXT 88





yac ca vrajanty animiṣām ṛṣabhānuvṛttyā



dūre-yamā hy upari naḥ spṛhaṇīya-śīlāḥ



bhartur mithaḥ suyaśasaḥ kathanānurāga-



vaiklavya-bāṣpa-kalayā pulakīkṛtāṅgāḥ



SYNONYMS



*yat*-which; *ca*-also; *vrajanti*-go; *animiṣām*-of the demigods; *ṛṣabha-anuvṛttyā*-by practicing the best means of spiritual life; *dūre*-keeping at a distance; *yamāḥ*-the regulative principles; *hi*-certainly; *upari*-above; *naḥ*-our; *spṛhaṇīya-śīlāḥ*-decorated with desirable qualities; *bhartuḥ*-of the master; *mithaḥ*-mutually; *su-yaśasaḥ*-who has all transcendental qualities; *kathana*-anurāga-attracted to discussions; *vaiklavya*-transformation; *bāṣpa*-kalayā-with tears in the eyes; *pulakīkṛta*-jubilation; *aṅgāḥ*-bodily limbs.



TRANSLATION



" 'Those who discuss the activities of Lord Kṛṣṇa are on the highest platform of devotional life, and they evince the symptoms of tears in the eyes and bodily jubilation. Such persons discharge devotional service to Kṛṣṇa without practicing the rules and regulations of the mystic yoga system. They possess all spiritual qualities, and they are elevated to the Vaikuṇṭha planets, which exist above us.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (3.15.25). In this verse Lord Brahmā is speaking to all the demigods, who feared the two asuras in Diti's womb. Lord Brahmā described the Kumāras' visit to Vaikuṇṭha, and this was again explained by Maitreya, the friend of Vyāsadeva, when he gave instructions to Vidura.





TEXT 89





sei upāsaka haya trividha prakāra



akāma, mokṣa-kāma, sarva-kāma āra



SYNONYMS



*sei upāsaka*-those devotees; *haya*-are; *tri*-vidha prakāra-three varieties; *akāma*-without material desires; *mokṣa*-kāma-desiring to become liberated; *sarva*-kāma-filled with all material desires; *āra*-and.



TRANSLATION



"The devotees are divided into three categories-akāma [desireless], mokṣa-kāma [desiring liberation], and sarva-kāma [desiring material perfection].





TEXT 90





akāmaḥ sarva-kāmo vā



mokṣa-kāma udāra-dhīḥ



tīvreṇa bhakti-yogena



yajeta puruṣaṁ param



SYNONYMS



*akāmaḥ*-without material desires; *sarva*-kāmaḥ-full of all material desires; *vā*-or; *mokṣa*-kāmaḥ-desiring liberation; *udāra*-dhīḥ-sincere and advanced in devotional service; *tīvreṇa*-firm; *bhakti-yogena*-by the practice of bhakti-yoga; *yajeta*-should worship; *puruṣam param*-the Supreme Personality of Godhead.



TRANSLATION



" 'One who is actually intelligent, although he may be a devotee free from material desires, a karmī desiring all kinds of material facilities, or a jñānī desiring liberation, should seriously engage in bhakti-yoga for the satisfaction of the Supreme Personality of Godhead.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.3.10).





TEXT 91





buddhimān-arthe--yadi 'vicāra-jña' haya



nija-kāma lāgiha tabe kṛṣṇere bhajaya



SYNONYMS



*buddhimān-arthe*-by the meaning of intelligent; *yadi*-if; *vicāra*-jña-expert in scrutinizing things; *haya*-is; *nija*-kāma lāgiha-even for sense gratification; *tabe*-then; *kṛṣṇere bhajana*-worships Lord Kṛṣṇa.



TRANSLATION



"The meaning of the word udāra-dhīḥ is buddhimān-intelligent or considerate. Because of this, even for one's own sense gratification one engages in the devotional service of Lord Kṛṣṇa.





TEXT 92





bhakti vinu kona sādhana dite nāre phala



saba phala deya bhakti svatantra prabala



SYNONYMS



*bhakti vinu*-without devotional service; *kona*-some; *sādhana*-practice for perfection; *dite*-to give; *nāre*-not able; *phala*-any result; *saba phala*-all the results of different processes; *deya*-give; *bhakti*-devotional service; *svatantra*-independent; *prabala*-and powerful.



TRANSLATION



"The other processes cannot yield results unless they are associated with devotional service. Devotional service, however, is so strong and independent that it can give one all the desired results.





TEXT 93





ajā-gala-stana-nyāya anya sādhana



ataeva hari bhaje buddhimān jana



SYNONYMS



*ajā*-gala-stana-nyāya-like the nipples on the neck of a goat; *anya*-other; *sādhana*-execution of spiritual life; *ataeva*-therefore; *hari*-the Supreme Personality of Godhead; *bhaje*-one worships; *buddhimān jana*-the intelligent person.



TRANSLATION



"With the exception of devotional service, all the methods of self-realization are like nipples on the neck of a goat. An intelligent person adopts only devotional service, giving up all other processes of self-realization.



PURPORT



Without devotional service, other methods for self-realization and spiritual life are useless. Other methods cannot produce good results at any time, and therefore they are compared to the nipples on the neck of a goat. These nipples cannot produce milk, although it may appear that they can. An unintelligent person cannot understand that only devotional service can elevate one to the transcendental position.





TEXT 94





catur-vidhā bhajante māṁ



janāḥ sukṛtino 'rjuna



ārto jijñāsur arthārthī



jñānī ca bharatarṣabha



SYNONYMS



*catuḥ*-vidhāḥ-four kinds; *bhajante*-worship; *mām*-Me; *janāḥ*-persons; *sukṛtinaḥ*-who have obeyed the principles of human life or the regulative principles of varṇa and āśrama; *arjuna*-O Arjuna; *ārtaḥ*-the distressed; *jijñāsuḥ*-the inquisitive; *artha-arthī*-one in need of money; *jñānī*-one pursuing knowledge; *ca*-also; *bharata-ṛṣabha*-O best of the Bharata dynasty.



TRANSLATION



" 'O best among the Bharatas [Arjuna], four kinds of pious men render devotional service unto Me-the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.'



PURPORT



This is a quotation from *Bhagavad-gītā* (7.16). The word sukṛtinaḥ is very important in this verse. Su means "auspicious," and kṛtī means "meritorious" or "regulated." Unless one follows the regulative principles of religious life, human life is no different from animal life. Religious life means following the principles of varṇa and āśrama. In the *Viṣṇu Purāṇa* it is said:





varṇāśramācāra-vatā

puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā

nānyat tat-toṣa-kāraṇam



According to religious life, society is divided into four social divisions-brāhmaṇa, kṣatriya, vaiśya and śūdra-and four spiritual divisions-brahmacarya, gṛhastha, vānaprastha and sannyāsa. One needs to be trained to become a brāhmaṇa, kṣatriya, vaiśya or śūdra, just as one is trained to become an engineer, doctor or lawyer. Those who are properly trained can be considered human beings; if one is not trained socially and spiritually-that is, if one is uneducated and unregulated-his life is on the animal platform. Among animals there is no question of spiritual advancement. Spiritual life can be attained by proper training-either by following the principles of varṇa and āśrama or by being directly trained in the bhakti school by the methods of śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanamarcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam. Without being trained, one cannot be sukṛtī, auspicious. In this verse Kṛṣṇa says that people approach Him when in distress, in need of money or when actually inquisitive to understand the Supreme Being or the original source of everything. Some people approach Him in the pursuit of knowledge of the Absolute Truth, and others approach Him when they are distressed, like the devotee Gajendra. Others are inquisitive, like the great sages headed by Sanaka, and others need money, like Dhruva Mahārāja. Śukadeva Gosvāmī approached the Lord when he pursued knowledge. All these great personalities thus took to the devotional service of the Supreme Personality of Godhead, Kṛṣṇa.





TEXT 95





ārta, arthārthī,--dui sakāma-bhitare gaṇi



jijñāsu, jñānī,--dui mokṣa-kāma māni



SYNONYMS



*ārta*-distressed; *artha*-arthī-desirous of money; *dui*-two persons; *sakāma-bhitare*-in the division of material activities; *gaṇi*-we consider; *jijñāsu*-inquisitive; *jñānī*-pursuing knowledge; *dui*-two; *mokṣa*-kāma-transcendentalists pursuing spiritual knowledge for liberation; *māni*-I consider.



TRANSLATION



"Materialistic devotees take to devotional service and worship Kṛṣṇa when they are distressed or in need of money. Those who are actually inquisitive to understand the supreme source of everything and those who are in search of knowledge are called transcendentalists, for they desire liberation from all material contamination.





TEXT 96





ei cāri sukṛti haya mahā-bhāgyavān



tat-tat-kāmādi chāḍi' haya śuddha-bhaktimān



SYNONYMS



*ei cāri*-these four persons; *sukṛti*-pious men; *haya*-are; *mahā*-bhāgyavān-highly fortunate; *tat*-tat-those respective; *kāma-ādi*-aspirations; *chāḍi'*-giving up; *haya*-become; *śuddha*-bhaktimān-pure devotees.



TRANSLATION



"Because they have a pious background, all four types of people are to be considered greatly fortunate. Such people gradually give up material desires and become pure devotees.





TEXT 97





sādhu-saṅga-kṛpā kimvā kṛṣṇera kṛpāya



kāmādi 'duḥsaṅga' chāḍi' śuddha-bhakti pāya



SYNONYMS



*sādhu-saṅga-kṛpā*-by the mercy of association with devotees; *kimvā*-or; *kṛṣṇera kṛpāya*-by the mercy of Kṛṣṇa; *kāma-ādi*-material desires and so on; *duḥsaṅga*-unwanted association; *chāḍi'*-giving up; *śuddha-bhakti pāya*-one obtains the platform of pure devotional life.



TRANSLATION



"One is elevated to the platform of devotional life by the mercy of a Vaiṣṇava, the bona fide spiritual master, and by the special mercy of Kṛṣṇa. On that platform, one gives up all material desires and the association of unwanted people. Thus one is elevated to the platform of pure devotional service.





TEXT 98





sat-saṅgān mukta-duḥsaṅgo



hātuṁ notsahate budhaḥ



kīrtyamānaṁ yaśo yasya



sakṛd ākarṇya rocanam



SYNONYMS



*sat-saṅgāt*-by the association of pure devotees; *mukta*-freed; *duḥsaṅgaḥ*-the association of materialistic persons; *hātum*-to give up; *na*-not; *utsahate*-is able; *budhaḥ*-one who is actually learned; *kīrtyamānam*-being glorified; *yaśaḥ*-the glories; *yasya*-of whom (the Supreme Personality of Godhead); *sakṛt*-once; *ākarṇya*-hearing; *rocanam*-very pleasing.



TRANSLATION



" 'The intelligent, who have understood the Supreme Lord in the association of pure devotees and have become free from bad materialistic association, can never avoid hearing the glories of the Lord, even though they have heard them only once.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (1.10.11). All the members of the Kuru dynasty offered respects when Kṛṣṇa was leaving Hastināpura after the Battle of Kurukṣetra. Kṛṣṇa was going to His own kingdom, and all the members of the Kuru dynasty were overwhelmed by His departure. This verse was spoken in that connection by Śukadeva Gosvāmī. A pure devotee becomes attached to Kṛṣṇa by hearing the Lord's glories. The Lord's glories and the Lord Himself are identical. One has to be qualified to understand this Absolute Truth; therefore one should be given a chance to associate with a pure devotee. Our Kṛṣṇa consciousness movement is meant for this purpose. We want to create pure devotees so that other people will benefit by their association. In this way the number of pure devotees increases. Professional preachers cannot create pure devotees. There are many professional preachers of *Śrīmad-Bhāgavatam* who read this work to earn their livelihood. However, they cannot convert materialistic people to devotional service. Only a pure devotee can convert others to pure devotional service. It is therefore important for all the preachers in our Kṛṣṇa consciousness movement to first become pure devotees and follow the regulative principles, refraining from illicit sex, meat-eating, gambling and intoxication. They should regularly chant the Hare Kṛṣṇa mahā-mantra on their beads, follow the devotional process, rise early in the morning, attend maṅgala-ārati and recite *Śrīmad-Bhāgavatam* and *Bhagavad-gītā* regularly. In this way, one can become purified and free from all material contamination.



sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate



(Nārada-pañcarātra)





To make a show of devotional service will not help one. One must be a pure devotee following the devotional process; then one can convert others to devotional service. Śrī Caitanya Mahāprabhu practiced devotional service and preached (āpani ācari' bhakti karila pracāra). If a preacher behaves properly in devotional service, he will be able to convert others. Otherwise, his preaching will have no effect.





TEXT 99





'duḥsaṅga' kahiye--'kaitava', 'ātma-vañcanā'



kṛṣṇa, kṛṣṇa-bhakti vinu anya kāmanā



SYNONYMS



*duḥsaṅga*-bad, unwanted association; *kahiye*-I say; *kaitava*-cheating; *ātma*-vañcanā-cheating oneself; *kṛṣṇa*-Lord Kṛṣṇa; *kṛṣṇa*-bhakti-devotional service to Kṛṣṇa; *vinu*-without; *anya*-other; *kāmanā*-desires.



TRANSLATION



"Cheating oneself and cheating others is called kaitava. Associating with cheaters is called duḥsaṅga, bad association. Those who desire things other than Kṛṣṇa's service are also called duḥsaṅga, bad association.





TEXT 100





dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ



vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam



śrīmad-bhāgavate mahāmuni-kṛte kiṁ vā parair īśvaraḥ



sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt



SYNONYMS



*dharmaḥ*-religiosity; *projjhita*-completely rejected; *kaitavaḥ*-in which fruitive intention; *atra*-herein; *paramaḥ*-the highest; *nirmatsarāṇām*-of the fully pure in heart; *satām*-devotees; *vedyam*-to be understood; *vāstavam*-factual; *atra*-herein; *vastu*-substance; *śiva*-dam-giving well-being; *tāpa-traya*-of threefold miseries; *unmūlanam*-causing uprooting; *śrīmat*-beautiful; *bhāgavate*-in the Bhāgavata Purāṇa; *mahā-muni*-by the great sage (Vyāsadeva); *kṛte*-compiled; *kim*-what; *vā*-indeed; *paraiḥ*-with others; *īśvaraḥ*-the Supreme Lord; *sadyaḥ*-at once; *hṛdi*-within the heart; *avarudhyate*-becomes confined; *atra*-herein; *kṛtibhiḥ*-by pious men; *śuśrūṣubhiḥ*-desiring to hear; *tat*-kṣaṇāt-without delay.



TRANSLATION



" 'The great scripture *Śrīmad-Bhāgavatam*, compiled by Mahāmuni Vyāsadeva from four original verses, describes the most elevated and kindhearted devotees and completely rejects the cheating ways of materially motivated religiosity. It propounds the highest principle of eternal religion, which can factually mitigate the threefold miseries of a living being and award the highest benediction of full prosperity and knowledge. Those willing to hear the message of this scripture in a submissive attitude of service can at once capture the Supreme Lord in their hearts. Therefore there is no need for any scripture other than *Śrīmad-Bhāgavatam*.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.1.2). For an explanation see also *Ādi-līlā* (1.91).





TEXT 101





'pra'-śabde--mokṣa-vāñchā kaitava-pradhāna



ei śloke śrīdhara-svāmī kariyāchena vyākhyāna



SYNONYMS



*pra-śabde*-by the affix pra; *mokṣa-vāñchā*-the desire for being liberated; *kaitava*-pradhāna-first-class cheating; *ei śloke*-in this verse; *śrīdhara-svāmī*-the great commentator Śrīdhara Svāmī; *kariyāchena*-has made; *vyākhyāna*-explanation.



TRANSLATION



"The prefix pra in the word projjhita specifically refers to those desiring liberation or oneness with the Supreme. Such a desire should be understood to result from a cheating propensity. The great commentator Śrīdhara Svāmī has explained this verse in that way.





TEXT 102





sakāma-bhakte 'ajña' jāni' dayālu bhagavān



sva-caraṇa diyā kare icchāra pidhāna



SYNONYMS



*sakāma-bhakte*-to devotees who still have material desires to fulfill; *ajña*-foolish; *jāni'*-knowing; *dayālu*-merciful; *bhagavān*-Śrī Kṛṣṇa; *sva*-caraṇa-His own lotus feet; *diyā*-giving; *kare*-does; *icchāra pidhāna*-the covering of other desires.



TRANSLATION



"When the merciful Lord Kṛṣṇa understands a devotee's foolish desire for material prosperity, He gratefully gives him the shelter of His lotus feet. In this way, the Lord covers his undesirable ambitions.





TEXT 103





satyaṁ diśaty arthitam arthito nṛṇāṁ



naivārthado yat punar arthitā yataḥ



svayaṁ vidhatte bhajatām anicchatām



icchā-pidhānaṁ nija-pāda-pallavam



SYNONYMS



*satyam*-it is true; *diśati*-He awards; *arthitam*-that which is desired; *arthitaḥ*-being requested; *nṛṇām*-by human beings; *na*-not; *eva*-certainly; *artha*-daḥ-giving desired things; *yat*-which; *punaḥ*-again; *arthitā*-request; *yataḥ*-from which; *svayam*-Himself; *vidhatte*-He gives; *bhajatām*-of those engaged in devotional service; *anicchatām*-even though not desiring; *icchā*-pidhānam-covering all other desires; *nija-pāda-pallavam*-the shelter of His own lotus feet.



TRANSLATION



" 'Whenever Kṛṣṇa is requested to fulfill one's desire, He undoubtedly does so, but He does not award anything which, after being enjoyed, will cause someone to petition Him again and again to fulfill further desires. When one has other desires but engages in the Lord's service, Kṛṣṇa forcibly gives one shelter at His lotus feet, where one will forget all other desires.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (5.19.27).





TEXT 104





sādhu-saṅga, kṛṣṇa-kṛpā, bhaktira svabhāva



e tine saba chāḍāya, kare kṛṣṇe 'bhāva'



SYNONYMS



*sādhu-saṅga*-the association of devotees; *kṛṣṇa-kṛpā*-the mercy of Lord Kṛṣṇa; *bhaktira*-of devotional service; *sva*-bhāva-nature; *e tine*-these three; *saba chāḍāya*-cause one to give up everything else; *kare*-do; *kṛṣṇe*-unto Lord Kṛṣṇa; *bhāva*-the loving affairs.



TRANSLATION



"Association with a devotee, the mercy of Kṛṣṇa, and the nature of devotional service help one to give up all undesirable association and gradually attain elevation to the platform of love of Godhead.



PURPORT



This verse refers to the association of pure devotees, the mercy of Kṛṣṇa and the rendering of devotional service. All these help one give up the association of nondevotees and the material opulence awarded by the external energy, māyā. A pure devotee is never attracted by material opulence, for he understands that wasting time to acquire material opulence is a misuse of the gift of human life. In *Śrīmad-Bhāgavatam* it is said: śrama eva hi kevalam. In the eyes of a devotee, politicians, social workers, philanthropists, philosophers and humanitarians are simply wasting their time, for human society is not freed from the cycle of birth and death by their activity and propaganda. These so-called philanthropists, politicians and philosophers have no knowledge because they do not know that there is life after death. Understanding that there is life after death is the beginning of spiritual knowledge. A person can understand himself and what he is simply by understanding the first lessons of *Bhagavad-gītā*.





dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati



"As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." (Bg. 2.13)





Not knowing the real science of life one engages in the temporary activities of this life and thus becomes further entangled in the cycle of birth and death. Thus one always desires material opulence, which can be attained by karma, jñāna and yoga. However, when one is actually elevated to the devotional platform, he gives up all these desires. This is called anyābhilāṣitā-śūnya. Then one becomes a pure devotee.





TEXT 105





āge yata yata artha vyākhyāna kariba



kṛṣṇa-guṇāsvādera ei hetu jāniba



SYNONYMS



*āge*-ahead; *yata yata*-as many as; *artha*-meanings; *vyākhyāna kariba*-I shall explain; *kṛṣṇa-guṇa-āsvādera*-of tasting the transcendental qualities of Kṛṣṇa; *ei*-this; *hetu*-reason; *jāniba*-we shall understand.



TRANSLATION



"In this way I shall progressively explain all the words in the verse. It should be understood that all these words are meant to enable one to taste the transcendental quality of Kṛṣṇa.





TEXT 106





śloka-vyākhyā lāgi' ei kariluṅ ābhāsa



ebe kari ślokera mūlārtha prakāśa



SYNONYMS



*śloka-vyākhyā*-of the explanation of the verse; *lāgi'*-for the matter; *ei*-this; *kariluṅ*-I did; *ābhāsa*-indication; *ebe*-now; *kari*-let Me do; *ślokera*-of the verse; *mūla-artha*-the real meaning; *prakāśa*-the manifestation.



TRANSLATION



"I have given all these explanations just to indicate the purpose of the verse. Allow Me to explain the real purpose of the verse.





TEXT 107





jñāna-mārge upāsaka--duita' prakāra



kevala brahmopāsaka, mokṣākāṅkṣī āra



SYNONYMS



*jñāna*-mārge-on the path of philosophical speculation; *upāsaka*-worshipers; *duita' prakāra*-two varieties; *kevala*-only; *brahma-upāsaka*-the worshiper of impersonal Brahman; *mokṣa-ākāṅkṣī*-desiring liberation; *āra*-and.



TRANSLATION



"There are two kinds of worshipers on the path of philosophical speculation-one is brahma-upāsaka, a worshiper of the impersonal Brahman, and the other is called mokṣākāṅkṣī, one who desires liberation.





TEXT 108





kevala brahmopāsaka tina bheda haya



sādhaka, brahmamaya, āra prāpta-brahma-laya



SYNONYMS



*kevala brahma-upāsaka*-the worshiper of only the impersonal Brahman; *tina bheda haya*-there are three different groups; *sādhaka*-the beginner; *brahma*-maya-absorbed in thought of Brahman; *āra*-and; *prāpta*-brahma-laya-actually merged into the Brahman effulgence.



TRANSLATION



"There are three types of people who worship the impersonal Brahman. The first is the beginner, the second is one whose thoughts are absorbed in Brahman, and the third is one who is actually merged in the impersonal Brahman.





TEXT 109





bhakti vinā kevala jñāne 'mukti' nāhi haya



bhakti sādhana kare yei 'prāpta-brahma-laya'



SYNONYMS



*bhakti*-devotional service; *vinā*-without; *kevala*-only; *jñāne*-by philosophical speculation; *mukti*-liberation; *nāhi haya*-there is not; *bhakti*-devotional service; *sādhana*-practice; *kare*-does; *yei*-anyone who; *prāpta*-brahma-laya-as good as merging into the impersonal Brahman.



TRANSLATION



"One cannot attain liberation simply through philosophical speculation devoid of devotional service. However, if one renders devotional service, he is automatically on the Brahman platform.





TEXT 110





bhaktira svabhāva,--brahma haite kare ākarṣaṇa



divya deha diyā karāya kṛṣṇera bhajana



SYNONYMS



*bhaktira*-of devotional service; *sva*-bhāva-nature; *brahma*-impersonal Brahman realization; *haite*-from; *kare*-does; *ākarṣaṇa*-attracting; *divya*-transcendental; *deha*-body; *diyā*-offering; *karāya*-causes to perform; *kṛṣṇera bhajana*-the service of Lord Kṛṣṇa.



TRANSLATION



"Characteristically, one in devotional service is attracted away from the impersonal Brahman platform. Be is offered a transcendental body to engage in Lord Kṛṣṇa's service.





TEXT 111





bhakta-deha pāile haya guṇera smaraṇa



guṇākṛṣṭa hañā kare nirmala bhajana



SYNONYMS



*bhakta-deha*-the body of a devotee; *pāile*-when one gets; *haya*-there is; *guṇera smaraṇa*-remembrance of the transcendental qualities; *guṇa-ākṛṣṭa hañā*-being attracted by the transcendental qualities; *kare*-performs; *nirmala bhajana*-pure devotional service.



TRANSLATION



"When one gets a devotee's spiritual body, he can remember the transcendental qualities of Kṛṣṇa. Simply by being attracted to Kṛṣṇa's transcendental qualities, one becomes a pure devotee engaged in His service.



PURPORT



Śrīla Bhaktivinoda Ṭhākura has given the following summary of verses 107-111. Transcendentalists on the path of philosophical speculation can be divided into two categories-the pure worshiper of impersonal Brahman and he who wishes to merge into the existence of impersonal Brahman. When one is fully absorbed in the thought that one is not different from the Supreme Absolute Truth, one is said to be a worshiper of the impersonal Brahman. The impersonal worshipers of Brahman can again be divided into three categories-(1) sādhaka, those who are nearing perfect execution of the process of Brahman realization; (2) those who are fully absorbed in meditation on Brahman; and (3) those who are on the brahma-bhūta platform and have no relationship with material existence. Even though the worshiper of impersonal Brahman can be highly advanced, he cannot attain liberation without discharging devotional service. Anyone who has realized himself as spirit soul can engage in devotional service. This is the verdict of *Bhagavad-gītā*:





brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām



"One who is thus transcendentally situated at once realizes the Supreme Brahman and is fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me." (Bg. 18.54)





To attain the platform of pure devotional service, one has to become spiritually pure and attain the brahma-bhūta platform, which is beyond material anxiety and material discrimination. When one approaches pure devotional service after realizing Brahman, one becomes attracted by pure devotional service. At such a time, by rendering devotional service, one gets a spiritual body with purified senses.



sarvopādhi-vinirmuktaṁ

tatparatvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate



When one's senses are pure, one can render loving devotional service to Kṛṣṇa. A pure devotee can only remember Kṛṣṇa's transcendental qualities. Remembering them, he fully engages in the loving service of the Lord.





TEXT 112





"muktā api līlayā vigrahaṁ



kṛtvā bhagavantaṁ bhajante"



SYNONYMS



*muktāḥ*-liberated; *api*-although; *līlayā*-by pastimes; *vigraham*-the form of the Lord; *kṛtvā*-having installed; *bhagavantam*-the Supreme Personality of Godhead; *bhajante*-worship.



TRANSLATION



" 'Even a liberated soul merged in the impersonal Brahman effulgence is attracted to the pastimes of Kṛṣṇa. He thus installs a Deity and renders the Lord service.'



PURPORT



Highly elevated Māyāvādī sannyāsīs sometimes worship the Rādhā-Kṛṣṇa Deity and discuss the pastimes of the Lord, but their purpose is not elevation to Goloka Vṛndāvana. They want to merge into the Lord's effulgence. This statement is quoted from Śaṅkarācārya's commentary on the Upaniṣad known as Nṛsiṁha-tāpanī.





TEXT 113





janma haite śuka-sanakādi 'brahmamaya'



kṛṣṇa-guṇākṛṣṭa hañā kṛṣṇere bhajaya



SYNONYMS



*janma haite*-from birth; śuka-Śukadeva Gosvāmī; *sanaka-ādi*-the four Kumāras; *brahma*-maya-absorbed in the thought of impersonal Brahman; *kṛṣṇa*-guṇa-ākṛṣṭa-attracted by the transcendental pastimes of the Lord; *hañā*-becoming; *kṛṣṇere bhajaya*-worshiped Lord Kṛṣṇa.



TRANSLATION



"Although Śukadeva Gosvāmī and the four Kumāras were always absorbed in the thought of impersonal Brahman and were thus Brahmavādīs, they were nonetheless attracted by the transcendental pastimes and qualities of Kṛṣṇa. Therefore they later became devotees of Kṛṣṇa.





TEXT 114





sanakādyera kṛṣṇa-kṛpāya saurabhe hare mana



guṇākṛṣṭa hañā kare nirmala bhajana



SYNONYMS



*sanaka-ādyera*-of the four Kumāras, headed by Sanaka; *kṛṣṇa-kṛpāya*-by the mercy of the Lord; *saurabhe*-the fragrance; *hare*-took away; *mana*-the minds; *guṇa-ākṛṣṭa hañā*-thus being attracted by the qualities of Kṛṣṇa; *kare*-perform; *nirmala bhajana*-pure devotional service.



TRANSLATION



"The minds of the four Kumāras were attracted by the aroma of the flowers offered to Kṛṣṇa's lotus feet. Being thus attracted by the transcendental qualities of Kṛṣṇa, they engaged in pure devotional service.





TEXT 115





tasyāravinda-nayanasya padāravinda-



kiñjalka-miśra-tulasī-makaranda-vāyuḥ



antargataḥ svavivareṇa cakāra teṣāṁ



saṅkṣobham akṣara-juṣām api citta-tanvoḥ



SYNONYMS



*tasya*-of Him; *aravinda-nayanasya*-of the lotus-eyed Lord; *pada-aravinda*-of the lotus feet; *kiñjalka*-with the toes; *miśra*-mixed; *tulasī*-the tulasī leaves; *makaranda*-fragrance; *vāyuḥ*-breeze; *antargataḥ*-entered within; *sva*-vivareṇa-through their nostrils; *cakāra*-made; *teṣām*-of the Kumāras; *saṅkṣobham*-agitation for change; *akṣara*-juṣām-attached to impersonal Brahman realization; *api*-even though; *citta-tanvoḥ*-in both mind and body.



TRANSLATION



" 'When the breeze carrying the aroma of tulasī leaves and saffron from the lotus feet of the lotus-eyed Personality of Godhead entered through the nostrils into the hearts of those sages [the Kumāras], they experienced a change in both body and mind, even though they were attached to impersonal Brahman understanding.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (3.15.43).





TEXT 116





vyāsa-kṛpāya śukadevera līlādi-smaraṇa



kṛṣṇa-guṇākṛṣṭa hañā karena bhajana



SYNONYMS



*vyāsa-kṛpāya*-by the mercy of Śrīla Vyāsadeva; *śukadevera*-of Śukadeva Gosvāmī; *līlā-ādi*-smaraṇa-remembrance of the transcendental pastimes of Kṛṣṇa; *kṛṣṇa guṇa-ākṛṣṭa*-attracted by the transcendental qualities of Kṛṣṇa; *hañā*-becoming; *karena*-performed; *bhajana*-loving service.



TRANSLATION



"By the mercy of Śrīla Vyāsadeva, Śukadeva Gosvāmī was attracted by the pastimes of Lord Kṛṣṇa. Being thus attracted by Kṛṣṇa's transcendental qualities, he also became a devotee and engaged in His service.





TEXT 117





harer guṇākṣipta-matir



bhagavān bādarāyaṇiḥ



adhyagān mahad-ākhyānaṁ



nityaṁ viṣṇu-jana-priyaḥ



SYNONYMS



*hareḥ*-of Lord Kṛṣṇa; *guṇa-ākṣipta*-matiḥ-whose mind was agitated by the qualities; *bhagavān*-the most powerful transcendentalist; bādarāyaṇiḥ-Śukadeva, son of Vyāsadeva; *adhyagāt*-studied; *mahat-ākhyānam*-the great epic description; *nityam*-eternally; *viṣṇu-jana-priyaḥ*-who is very dear to the Vaiṣṇavas, devotees of Lord Viṣṇu.



TRANSLATION



" 'Being very much attracted by the transcendental pastimes of the Lord, the mind of Śrīla Śukadeva Gosvāmī was agitated by Kṛṣṇa consciousness. He therefore began to study *Śrīmad-Bhāgavatam* by the grace of his father.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.7.11).





TEXT 118





nava-yogīśvara janma haite 'sādhaka' jñānī



vidhi-śiva-nārada-mukhe kṛṣṇa-guṇa śuni'



SYNONYMS



*nava*-nine; *yogi-īśvara*-great saintly yogīs; *janma haite*-from the very birth; *sādhaka*-practicers; *jñānī*-well versed in transcendental knowledge; *vidhi*-Lord Brahmā; *śiva*-Lord Śiva; *nārada*-the great sage Nārada; *mukhe*-in their mouths; *kṛṣṇa*-guṇa śuni'-hearing the transcendental qualities of Kṛṣṇa.



TRANSLATION



"From their very births, the nine great mystic yogīs [Yogendras] were impersonal philosophers of the Absolute Truth. However, because they heard about Lord Kṛṣṇa's qualities from Lord Brahmā, Lord Śiva and the great sage Nārada, they also became Kṛṣṇa's devotees.





TEXT 119





guṇākṛṣṭa hañā kare kṛṣṇera bhajana



ekādaśa-skandhe tāṅra bhakti-vivaraṇa



SYNONYMS



*guṇa-ākṛṣṭa hañā*-being attracted by the transcendental qualities; *kare*-engaged in; *kṛṣṇera bhajana*-the devotional service of the Lord; *ekādaśa-skandhe*-in the Eleventh Canto of Śrīmad-Bhāgavatam; *tāṅra*-of them; *bhakti*-vivaraṇa-description of the devotional service.



TRANSLATION



"In the Eleventh Canto of *Śrīmad-Bhāgavatam* there is a full description of the devotional service of the nine Yogendras, who rendered devotional service because they were attracted by the Lord's transcendental qualities.





TEXT 120





akleśāṁ kamala-bhuvaḥ praviśya goṣṭhīṁ



kurvantaḥ śruti-śirasāṁ śrutiṁ śrutajñāḥ



uttuṅgaṁ yadu-pura-saṅgamāya raṅgaṁ



yogīndrāḥ pulaka-bhṛto navāpy avāpuḥ



SYNONYMS



*akleśām*-without material trouble; *kamala-bhuvaḥ*-of Lord Brahmā, who took his birth from the lotus flower; *praviśya*-entering; *goṣṭhīm*-the association; *kurvantaḥ*-continuously performing; *śruti-śirasām*-of the topmost Vedic knowledge; *śrutim*-hearing; *śruta-jñāḥ*-who are expert in Vedic knowledge; *uttuṅgam*-very high; *yadu-pura-saṅgamāya*-for going back home, back to Godhead, to Dvārakā; *raṅgam*-to Raṅga-kṣetra; *yogīndrāḥ*-great saintly persons; *pulaka-bhṛtaḥ*-being spiritually pleased; *nava*-nine; *api*-although; *avāpuḥ*-achieved.



TRANSLATION



" 'The nine Yogendras entered Lord Brahmā's association and heard from him the real meaning of the topmost Vedic literatures-the *Upaniṣads*. Although they were already conversant in Vedic knowledge, they became very jubilant in Kṛṣṇa consciousness just by listening to Brahmā. Thus they wanted to enter Dvārakā, the abode of Lord Kṛṣṇa. In this way they finally achieved the place known as Raṅga-kṣetra.'



PURPORT



This is a quotation from the Mahā Upaniṣad.





TEXT 121





mokṣākāṅkṣī jñānī haya tina-prakāra



mumukṣu, jīvan-mukta, prāpta-svarūpa āra



SYNONYMS



*mokṣa-ākāṅkṣī*-those who desire to merge into the impersonal Brahman; *jñānī*-advanced in knowledge; *haya*-are; *tina*-prakāra-three varieties; *mumukṣu*-desiring to be liberated; *jīvat*-mukta-already liberated, even in this life; *prāpta*-svarūpa-self-realized; *āra*-and.



TRANSLATION



"Those who wish to merge into the impersonal Brahman are also divided into three categories-those desiring to be liberated, those already liberated and those who have realized Brahman.





TEXT 122





'mumukṣu' jagate aneka saṁsārī jana



'mukti' lāgi' bhaktye kare kṛṣṇera bhajana



SYNONYMS



*mumukṣu*-desiring to be liberated; *jagate*-in this world; *aneka*-many; *saṁsārī jana*-engaged in material activities; *mukti lāgi'*-for the sake of liberation; *bhaktye*-in devotional service; *kare*-perform; *kṛṣṇera bhajana*-the worship of Kṛṣṇa.



TRANSLATION



"There are many people within this material world who desire liberation, and for this purpose they render devotional service to Lord Kṛṣṇa.





TEXT 123





mumukṣavo ghora-rūpān



hitvā bhūta-patīn atha



nārāyaṇa-kalāḥ śāntā



bhajanti hy anasūyavaḥ



SYNONYMS



*mumukṣavaḥ*-those who are perfectly learned, who desire the highest perfection, and who, unlike demons and nondevotees, are never envious of anyone; *ghora*-rūpān-demigods with fearful bodily features; *hitvā*-giving up; *bhūta-patīn*-the forefathers (prajāpatis); *atha*-therefore; *nārāyaṇa-kalāḥ*-the plenary expansions of Lord Nārāyaṇa; *śāntāḥ*-very peaceful; *bhajanti*-they worship; *hi*-certainly; *anasūyavaḥ*-nonenvious.



TRANSLATION



" 'Those who want to be relieved from the material clutches give up the worship of the various demigods, who have fearful bodily features. Such peaceful devotees, who are not envious of the demigods, worship the different forms of the Supreme Personality of Godhead, Nārāyaṇa.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.2.26). Those who actually want the highest perfection worship Lord Viṣṇu in His different incarnations. Those who are attracted to the materialistic way of life and who are always agitated and full of anxiety worship demigods who appear fierce, demigods like goddess Kālī and Kāla-bhairava (Rudra). The devotees of Kṛṣṇa, however, do not envy the demigods or their worshipers but peacefully render devotional service to the incarnations of Nārāyaṇa instead.





TEXT 124





sei sabera sādhu-saṅge guṇa sphurāya



kṛṣṇa-bhajana karāya, 'mumukṣā' chāḍāya



SYNONYMS



*sei sabera*-of all those worshipers of different demigods; *sādhu-saṅge*-the contact of real devotees; *guṇa sphurāya*-awakens the appreciation of transcendental qualities; *kṛṣṇa*-bhajana karāya-engages in the devotional service of Lord Kṛṣṇa; *mumukṣā chāḍāya*-and causes to give up the desire to be liberated or merge into the impersonal feature of the Lord.



TRANSLATION



"If those who are attached to demigod worship fortunately associate with the devotees, their dormant devotional service and appreciation of the Lord's qualities gradually awaken. In this way they also engage in Kṛṣṇa's devotional service and give up the desire for liberation and the desire to merge into the existence of impersonal Brahman.



PURPORT



The four Kumāras (Catuḥ-sana), Śukadeva Gosvāmī and the nine Yogendras were absorbed in Brahman realization, and how they became devotees is described herein. There are three kinds of impersonalists-the mumukṣu (those desiring liberation), the jīvan-muktas (those liberated in this life) and the prāpta-svarūpas (those merged in Brahman realization). All three types of jñānīs are called mokṣākāṅkṣīs, those desiring liberation. By associating with devotees, such people give up the mumukṣu principle and render devotional service. The real cause for this change is the association of devotees. This Kṛṣṇa consciousness movement is meant to attract all types of men, even those who desire things other than the Lord's devotional service. Through the association of devotees, they gradually begin to render devotional service.





TEXT 125





aho mahātman bahu-doṣa-duṣṭo



'py ekena bhāty eṣa bhavo guṇena



sat-saṅgamākhyena sukhāvahena



kṛtādya no yena kṛśā mumukṣā



SYNONYMS



*aho mahātman*-O great devotee; *bahu*-doṣa-duṣṭaḥ-infected with varieties of material disease or attachment; *api*-although; *ekena*-with one; *bhāti*-shines; *eṣaḥ*-this; *bhavaḥ*-birth in this material world; *guṇena*-with a good quality; *sat*-saṅgama-ākhyena-known as association with devotees; *sukhā-āvahena*-which brings about happiness; *kṛtā*-made; *adya*-now; *naḥ*-our; *yena*-by which; *kṛśā*-insignificant; *mumukṣā*-the desire for liberation.



TRANSLATION



" 'O great learned devotee, although there are many faults in this material world, there is one good opportunity-the association with devotees. Such association brings about great happiness. Due to this good quality, our strong desire to achieve liberation by merging into the Brahman effulgence has become weakened.'



PURPORT



This is a quotation from the Hari-bhakti-sudhodaya.





TEXT 126





nāradera saṅge śaunakādi muni-gaṇa



mumukṣā chāḍiyā kailā kṛṣṇera bhajana



SYNONYMS



*nāradera saṅge*-by the association of the great saintly person Nārada; *śaunaka-ādi muni-gaṇa*-the great sages headed by Śaunaka Muni; *mumukṣā chāḍiyā*-giving up the desire for liberation; *kailā*-performed; *kṛṣṇera bhajana*-devotional service to Kṛṣṇa.



TRANSLATION



"By associating with the great saint Nārada, the great sages like Śaunaka and others gave up the desire for liberation and engaged in Kṛṣṇa's devotional service.





TEXT 127





kṛṣṇera darśane, kāro kṛṣṇera kṛpāya



mumukṣā chāḍiyā guṇe bhaje tāṅra pā'ya



SYNONYMS



*kṛṣṇera darśane*-simply by meeting Kṛṣṇa; *kāro*-someone; *kṛṣṇera kṛpāya*-by the favor of Kṛṣṇa; *mumukṣā chāḍiyā*-giving up the desire for liberation; *guṇe*-being attracted by the transcendental qualities of Kṛṣṇa; *bhaje*-engages in service; *tāṅra pā'ya*-at the lotus feet of Kṛṣṇa.



TRANSLATION



"Simply by meeting Kṛṣṇa or receiving Kṛṣṇa's special favor, one can give up the desire for liberation. Being attracted by the transcendental qualities of Kṛṣṇa, one can engage in His service.





TEXT 128





asmin sukha-ghana-mūrtau param-



ātmani vṛṣṇi-pattane sphurati



ātmārāmatayā me vṛthā



gato bata ciraṁ kālaḥ



SYNONYMS



*asmin*-when this; *sukha*-ghana-mūrtau-form of complete happiness; *parama-ātmani*-the Supreme Person; *vṛṣṇi-pattane*-in Dvārakā-dhāma; *sphurati*-exists; *ātmārāmatayā*-by the process of cultivating Brahman realization; *me*-my; *vṛthā*-uselessly; *gataḥ*-wasted; *bata*-alas, what can I say; *ciram*-for a long time; *kālaḥ*-time.



TRANSLATION



" 'In this Dvārakā-dhāma, I am being attracted by the Supreme Personality of Godhead, Kṛṣṇa, who is personified spiritual bliss. Simply by seeing Him, I am feeling great happiness. Oh, I have wasted so much time trying to become self-realized through impersonal cultivation. This is a cause for lamentation!'



PURPORT



This verse is also found in the *Bhakti-rasāmṛta-sindhu* (3.1.34).





TEXT 129





jīvan-mukta' aneka, sei dui bheda jāni



'bhaktye jīvan-mukta', jñāne jīvan-mukta' māni



SYNONYMS



*jīvat*-mukta-liberated in this life; *aneka*-there are many; *sei*-all of them; *dui bheda*-two divisions; *jāni*-we consider; *bhaktye jīvat-mukta*-one liberated in this life by pursuing the process of devotional service; *jñāne jīvat-mukta*-a person liberated in this life by following the process of philosophical speculation; *māni*-we can understand.



TRANSLATION



"There are many people who are liberated even in this lifetime. Some are liberated by discharging devotional service, and others are liberated through the philosophical speculative process.





TEXT 130





'bhaktye jīvan-mukta' guṇākṛṣṭa hañā kṛṣṇa bhaje



śuṣka-jñāne jīvan-mukta aparādhe adho maje



SYNONYMS



*bhaktye jīvat*-mukta-persons liberated in this life by discharging devotional service; *guṇa-ākṛṣṭa hañā*-being attracted by the transcendental qualities of Kṛṣṇa; *kṛṣṇa bhaje*-engage in the devotional service of the Lord; *śuṣka*-jñāne jīvat-mukta-so-called liberated in this life by dry, speculative knowledge; *aparādhe*-by offenses; *adho maje*-fall down.



TRANSLATION



"Those who are liberated by devotional service become more and more attracted by the transcendental qualities of Kṛṣṇa. Thus they engage in His service. Those who are liberated by the speculative process eventually fall down again due to offensive activity.





TEXT 131





ye 'nye 'ravindākṣa vimukta-māninas



tvayy asta-bhāvād aviśuddha-buddhayaḥ



āruhya kṛcchreṇa paraṁ padaṁ tataḥ



patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ



SYNONYMS



*ye*-all those who; *anye*-others (nondevotees); *aravinda-akṣa*-O lotus-eyed one; *vimukta-māninaḥ*-who consider themselves liberated; *tvayi*-unto You; *asta*-bhāvāt-without devotion; *aviśuddha*-buddhayaḥ-whose intelligence is not purified; *āruhya*-having ascended; *kṛcchreṇa*-by severe austerities and penances; *param padam*-to the supreme position; *tataḥ*-from there; *patanti*-fall; *adhaḥ*-down; *anādṛta*-without respecting; *yuṣmat*-Your; *aṅghrayaḥ*-lotus feet.



TRANSLATION



" 'O lotus-eyed one, those who think they are liberated in this life but are without devotional service to You are of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.2.32).





TEXT 132





brahma-bhūtaḥ prasannātmā



na śocati na kāṅkṣati



samaḥ sarveṣu bhūteṣu



mad-bhaktiṁ labhate parām



SYNONYMS



*brahma-bhūtaḥ*-being one with the Absolute; *prasanna-ātmā*-fully joyful; *na*-never; *śocati*-laments; *na*-never; *kāṅkṣati*-desires; *samaḥ*-equally disposed; *sarveṣu*-all; *bhūteṣu*-to living entities; *mat*-bhaktim-My devotional service; *labhate*-gains; *parām*-transcendental.



TRANSLATION



" 'One who is thus transcendentally situated at once realizes the Supreme Brahman and is fully joyful. Be never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.'



PURPORT



This is a quotation from *Bhagavad-gītā* (18.54).





TEXT 133





advaita-vīthī-pathikair upāsyāḥ



svānanda-siṁhāsana-labdha-dīkṣāḥ



śaṭhena kenāpi vayaṁ haṭhena



dāsī-kṛtā gopa-vadhū-viṭena



SYNONYMS



*advaita-vīthī*-of the path of monism; *pathikaiḥ*-by the wanderers; *upāsyāḥ*-worshipable; *svānanda*-of self-realization; *siṁhāsana*-on the throne; *labdha-dīkṣāḥ*-being initiated; *śaṭhena*-by a cheater; *kenāpi*-some; *vayam*-I; *haṭhena*-by force; *dāsī*-kṛtā-made into a maidservant; *gopa*-vadhū-viṭena-engaged in joking with the gopīs.



TRANSLATION



" 'Although I was worshiped by those on the path of monism and initiated into self-realization through the yoga system, I am nonetheless forcibly turned into a maidservant by some cunning boy who is always joking with the gopīs.'



PURPORT



This is a verse written by Bilvamaṅgala Ṭhākura.





TEXT 134





bhakti-bale 'prāpta-svarūpa' divya-deha pāya



kṛṣṇa-guṇākṛṣṭa hañā bhaje kṛṣṇa-pā'ya



SYNONYMS



*bhakti-bale*-by the strength of devotional service; *prāpta*-svarūpa-attaining his original status; *divya-deha*-a transcendental body; *pāya*-one gets; *kṛṣṇa*-guṇa-ākṛṣṭa-attracted by the transcendental qualities of Kṛṣṇa; *hañā*-being; *bhaje*-takes to devotional service; *kṛṣṇa*-pā'ya-at Kṛṣṇa's lotus feet.



TRANSLATION



"One who has attained his constitutional position by the strength of devotional service attains a transcendental body even in this lifetime. Being attracted by Lord Kṛṣṇa's transcendental qualities, one fully engages in service at His lotus feet.





TEXT 135





nirodho 'syānu śayanam



ātmanaḥ saha śaktibhiḥ



muktir hitvānyathā-rūpaṁ



svarūpeṇa vyavasthitiḥ



SYNONYMS



*nirodhaḥ*-winding up; *asya*-of this; *anu*-after; *śayanam*-lying down; *ātmanaḥ*-of the Supreme Lord; *saha*-with; *śaktibhiḥ*-the energies (marginal and external); *muktiḥ*-liberation; *hitvā*-giving up; *anyathā*-other; *rūpam*-form; *svarūpeṇa*-with one's own eternal form; *vyavasthitiḥ*-staying.



TRANSLATION



" 'The living entities and other potencies merge in the Mahā-Viṣṇu as the Lord lies down and winds up [destroys] the cosmic manifestation. Liberation means being situated in one's eternal original form, which he attains after giving up the changeable gross and subtle bodies.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.10.6).





TEXT 136





kṛṣṇa-bahirmukha-doṣe māyā haite bhaya



kṛṣṇonmukha bhakti haite māyā-mukta haya



SYNONYMS



*kṛṣṇa-bahiḥ-mukha-*-of going against Kṛṣṇa consciousness; *doṣe-*-by the fault; *māyā haite-*-from the illusory energy; *bhaya-*-fear; *kṛṣṇa-unmukha-*-in favor of Kṛṣṇa consciousness; *bhakti*-devotional service; *haite*-from; *māyā*-mukta-liberated from māyā; *haya*-one becomes.



TRANSLATION



"By opposing Kṛṣṇa consciousness, one again becomes conditioned and fearful due to the influence of māyā. By executing devotional service faithfully, one is liberated from māyā.





TEXT 137





bhayaṁ dvitīyābhiniveśataḥ syād



īśād apetasya viparyayo 'smṛtiḥ



tan-māyayāto budha ābhajet taṁ



bhaktyaikayeśaṁ guru-devatātmā



SYNONYMS



*bhayam*-fear; *dvitīya*-abhiniveśataḥ-from the misconception of being a product of material energy; *syāt*-arises; *īśāt*-from the Supreme Personality of Godhead, Kṛṣṇa; *apetasya*-of one who has withdrawn (the conditioned soul); *viparyayaḥ*-reversal of position; *asmṛtiḥ*-no conception of his relationship with the Supreme Lord; *tat*-māyayā-because of the illusory energy of the Supreme Lord; *ataḥ*-therefore; *budhaḥ*-one who is wise; *ābhajet*-must worship; *tam*-Him; *bhaktyā*-by devotional service; *ekayā*-undiverted to karma and jñāna; *īśam*-the Supreme Personality of Godhead; *guru*-as the spiritual master; *devatā*-worshipable Lord; *ātmā*-Supersoul.



TRANSLATION



" 'When the living entity is attracted by the material energy that is separate from Kṛṣṇa, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of Kṛṣṇa, he becomes Kṛṣṇa's competitor. This is called viparyayaḥ asmṛtiḥ. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity and source of life. Be thus worships the Lord by the process of unalloyed devotional service.'



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (11.2.37).





TEXT 138





daivī hy eṣā guṇa-mayī



mama māyā duratyayā



mām eva ye prapadyante



māyām etāṁ taranti te



SYNONYMS



*daivī*-belonging to the Supreme Lord; *hi*-certainly; *eṣā*-this; *guṇa*-mayī-made of the three modes; *mama*-My; *māyā*-external energy; *duratyayā*-very difficult to surpass; *mām*-unto Me; *eva*-certainly; *ye*-those who; *prapadyante*-surrender fully; *māyām*-the illusory energy; *etām*-this; *taranti*-cross over; *te*-they.



TRANSLATION



" 'This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.'



PURPORT



This is a quotation from *Bhagavad-gītā* (7.14).





TEXT 139





bhakti vinu mukti nāhi, bhaktye mukti haya



SYNONYMS



*bhakti*-devotional service; *vinu*-without; *mukti*-liberation; *nāhi*-there is not; *bhaktye*-actually by devotional service; *mukti haya*-liberation is attained.



TRANSLATION



"One does not attain liberation without rendering devotional service. Liberation is only attained by devotional service.





TEXT 140





śreyaḥ-sṛtiṁ bhaktim udasya te vibho



kliśyanti ye kevala-bodha-labdhaye



teṣām asau kleśala eva śiṣyate



nānyad yathā sthūla-tuṣāvaghātinām



SYNONYMS



*śreyaḥ-sṛtim*-the auspicious path of liberation; *bhaktim*-devotional service; *udasya*-giving up; *te*-of You; *vibho*-O my Lord; *kliśyanti*-accept increased difficulties; *ye*-all those persons who; *kevala*-only; *bodha-labdhaye*-for obtaining knowledge; *teṣām*-for them; *asau*-that; *kleśalaḥ*-trouble; *eva*-only; *śiṣyate*-remains; *na*-not; *anyat*-anything else; *yathā*-as much as; *sthūla*-bulky; *tuṣa*-husks of rice; *avaghātinām*-of those beating.



TRANSLATION



" 'My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit souls and the material world is false, he undergoes a great deal of trouble. Be only gains troublesome and inauspicious activities. His actions are like beating a husk that is already devoid of rice. One's labor becomes fruitless.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.14.4).





TEXT 141





ye 'nye 'ravindākṣa vimukta-māninas



tvayy asta-bhāvād aviśuddha-buddhayaḥ



āruhya kṛcchreṇa paraṁ padaṁ tataḥ



patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ



SYNONYMS



*ye*-all those who; *anye*-others (nondevotees); *aravinda-akṣa*-O lotus-eyed one; *vimukta-māninaḥ*-who consider themselves liberated; *tvayi*-unto You; *asta*-bhāvāt-without devotion; *aviśuddha*-buddhayaḥ-whose intelligence is not purified; *āruhya*-having ascended; *kṛcchreṇa*-by severe austerities and penances; *param padam*-to the supreme position; *tataḥ*-from there; *patanti*-fall; *adhaḥ*-down; *anādṛta*-without respecting; *yuṣmat*-Your; *aṅghrayaḥ*-lotus feet.



TRANSLATION



" 'O lotus-eyed one, those who think they are liberated in this life but are without devotional service to You are of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (10.2.32).





TEXT 142





ya eṣāṁ puruṣaṁ sākṣād



ātma-prabhavam īśvaram



na bhajanty avajānanti



sthānād bhraṣṭāḥ patanty adhaḥ



SYNONYMS



*ye*-those who; *eṣām*-of those divisions of social and spiritual orders; *puruṣam*-the Supreme Personality of Godhead; *sākṣāt*-directly; *ātma-prabhavam*-the source of everyone; *īśvaram*-the supreme controller; *na*-do not; *bhajanti*-worship; *avajānanti*-or who neglect; *sthānāt*-from their proper place; *bhraṣṭāḥ*-being fallen; *patanti*-fall; *adhaḥ*-downward into hellish conditions.



TRANSLATION



" 'If one simply maintains an official position in the four varṇas and āśramas but does not worship the Supreme Lord Viṣṇu, he falls down from his puffed up position into a hellish condition.'



PURPORT



This is also a quotation from *Śrīmad-Bhāgavatam* (11.5.3).





TEXT 143





bhaktye mukti pāileha avaśya kṛṣṇere bhajaya



SYNONYMS



*bhaktye*-by devotional service; *mukti*-liberation; *pāileha*-if one gets; *avaśya*-certainly; *kṛṣṇere*-unto Lord Kṛṣṇa; *bhajaya*-renders service.



TRANSLATION



"When one is actually liberated by executing devotional service, he always engages in the transcendental loving service of the Lord.





TEXT 144





"muktā api līlayā vigrahaṁ



kṛtvā bhagavantaṁ bhajante"



SYNONYMS



*muktāḥ*-liberated; *api*-although; *līlayā*-by the pastimes; *vigraham*-the form of the Lord; *kṛtvā*-having installed; *bhagavantam*-the Supreme Personality of Godhead; *bhajante*-worship.



TRANSLATION



" 'Even a liberated soul merged in the impersonal Brahman effulgence is attracted to the pastimes of Kṛṣṇa. Be thus installs a Deity and renders the Lord service.'



PURPORT



This is a quotation from Śaṅkarācārya's commentary on the Nṛsiṁha-tāpanī Upaniṣad.





TEXT 145





ei chaya ātmārāma kṛṣṇere bhajaya



pṛthak pṛthak ca-kāre ihā 'api'ra artha kaya



SYNONYMS



*ei chaya*-all these six; *ātmārāma*-transcendentalists; *kṛṣṇere bhajaya*-render service to Kṛṣṇa; *pṛthak pṛthak*-separately; *ca-kāre*-in the use of the word ca; *ihā*-here; *'api'ra*-of the word api; *artha*-meaning; *kaya*-says.



TRANSLATION



"These six kinds of ātmārāmas engage in the loving service of Kṛṣṇa. The varieties of service are indicated by adding ca, and they also bear the meaning of api, 'indeed.'



PURPORT



There are six kinds of ātmārāmas: the neophyte (sādhaka) student who is absorbed in Brahman realization (brahmamaya), one who has already attained the Brahman position (prāpta-brahma-laya), one who desires to be liberated (mumukṣu), one who is liberated even in this life (jīvan-mukta), and one who is self-realized (prāpta-svarūpa).





TEXT 146





"ātmārāmāś ca api" kare kṛṣṇe ahaitukī bhakti



"munayaḥ santaḥ" iti kṛṣṇa-manane āsakti



SYNONYMS



*ātmārāmāḥ ca api*-self-realized persons also; *kare*-do; *kṛṣṇe*-unto Kṛṣṇa; *ahaitukī bhakti*-unmotivated devotional service; *munayaḥ santaḥ*-great saintly persons and transcendentalists; *iti*-thus; *kṛṣṇa-manane*-in meditation on Kṛṣṇa; *āsakti*-attraction.



TRANSLATION



"The six kinds of ātmārāmas render devotional service to Kṛṣṇa without ulterior motives. The words munayaḥ and santaḥ indicate those who are very attached to meditating upon Kṛṣṇa.





TEXT 147





"nirgranthāḥ"--avidyā-hīna, keha--vidhi-hīna



yāhāṅ yei yukta, sei arthera adhīna



SYNONYMS



*nirgranthāḥ*-nirgranthāḥ; *avidyā*-hīna-without ignorance; *keha*-some of them; *vidhi*-hīna-without following any regulative principles; *yāhāṅ*-wherever; *yei*-which; *yukta*-appropriate; *sei arthera adhīna*-comes under that different import.



TRANSLATION



"The word nirgranthāḥ means 'without ignorance' and 'devoid of rules and regulations.' Whichever meaning fits may be applied.





TEXT 148





ca-śabde kari yadi'itaretara' artha



āra eka artha kahe parama samartha



SYNONYMS



*ca-śabde*-by the word ca; *kari*-I do; *yadi*-if; *itaretara artha*-different and separate meanings; *āra*-another; *eka*-one; *artha*-meaning; *kahe*-is said; *parama samartha*-highly suitable.



TRANSLATION



"By using the word ca in different places, there are different meanings. Over and above them, there is another meaning that is very important.





TEXT 149





"ātmārāmāś ca ātmārāmāś ca" kari' bāra chaya



pañca ātmārāma chaya ca-kāre lupta haya



SYNONYMS



*ātmārāmāḥ ca ātmārāmāḥ ca*-repeating the words ātmārāmāḥ and ca; *kari'*-doing; *bāra chaya*-six times; *pañca ātmārāma*-five kinds of ātmārāmas; *chaya*-six; *ca-kāre*-by the word ca; *lupta haya*-become unpronounced.



TRANSLATION



"Although the words ātmārāmāś ca would be repeated six times, simply by adding the word ca, five ātmārāmas are deleted.





TEXT 150





eka 'ātmārāma'-śabda avaśeṣa rahe



eka 'ātmārāma'-śabde chaya-jana kahe



SYNONYMS



*eka*-one; ātmārāma-ātmārāma; *śabda*-vibration; *avaśeṣa rahe*-remains at last; *eka ātmārāma*-one ātmārāma; *śabde*-by vibrating; *chaya*-jana-six persons; *kahe*-are indicated.



TRANSLATION



"Therefore there is no need to repeat the word ātmārāma. One is sufficient, and that one word indicates six persons.





TEXT 151





"sarūpāṇām eka-śeṣa eka-vibhaktau"



uktārthānām aprayogaḥ



rāmaś ca rāmaś ca rāmaś ca rāmā itivat



SYNONYMS



*sa-rūpāṇām*-of words of the same form; *eka-śeṣaḥ*-only the last; *eka-vibhaktau*-in the same case; *ukta-arthānām*-of the previously spoken meanings; *aprayogaḥ*-nonapplication; *rāmaḥ ca*-and Rāma; *rāmaḥ ca*-and Rāma; *rāmaḥ ca*-and Rāma; *rāmāḥ itivat*-in this way, by one rāma, many rāmas are indicated.



TRANSLATION



" 'Of words having the same form and case termination, the last one is the only one retained. For example, the word rāmaḥ is used to stand for rāmaś ca, rāmaś ca, rāmaś ca, etc.'



PURPORT



This is a quotation from Pāṇini's sūtras (1.2.64).





TEXT 152





tabe ye ca-kāra, sei 'samuccaya' kaya



"ātmārāmāś ca munayaś ca" kṛṣṇere bhajaya



SYNONYMS



*tabe*-then; *ye*-that; *ca*-kāra-syllable ca; *sei*-that; *samuccaya*-aggregation; *kaya*-is said; *ātmārāmāḥ ca*-all those who enjoy in the self; *munayaḥ ca*-all saintly persons; *kṛṣṇere bhajaya*-worship Kṛṣṇa.



TRANSLATION



"By the aggregate use of the word ca, it is indicated that all the ātmārāmas and saints serve and worship Kṛṣṇa.





TEXT 153





"nirgranthā api"ra ei 'api'--sambhāvane



ei sāta artha prathame kariluṅ vyākhyāne



SYNONYMS



*nirgranthāḥ apira*-of the words nirgranthāḥ api; *ei*-this; *api*-api; *sambhāvane*-in the matter of exposition; *ei sāta artha*-these seven different meanings; *prathame*-in the beginning; *kariluṅ*-I have done; *vyākhyāne*-in explanation.



TRANSLATION



"Api added to the word nirgranthāḥ is used for exposition. Thus I have tried to clarify the seven types of meaning.





TEXT 154





antaryāmi-upāsaka 'ātmārāma' kaya



sei ātmārāma yogīra dui bheda haya



SYNONYMS



*antaryāmi*-of the Supersoul; *upāsaka*-worshiper; *ātmārāma kaya*-is also said to be an ātmārāma; *sei ātmārāma*-that ātmārāma; *yogīra*-of the mystic yogī; *dui bheda haya*-there are two kinds.



TRANSLATION



"The yogī who worships the Supersoul within himself is also called ātmārāma. There are two types of ātmārāma-yogīs.





TEXT 155





sagarbha, nigarbha,--ei haya dui bheda



eka eka tina bhede chaya vibheda



SYNONYMS



*sagarbha*-sagarbha; *nigarbha*-nigarbha; *ei*-thus; *haya*-there are; *dui*-two; *bheda*-different varieties; *eka eka*-each one; *tina bhede*-in three varieties; *chaya vibheda*-therefore there are six varieties.



TRANSLATION



"The two ātmārāma-yogīs are called sagarbha and nigarbha. Each of these is divided into three; therefore there are six types of worshipers of the Supersoul.



PURPORT



The word sagarbha-yogī refers to a yogī who worships the Supersoul in the Viṣṇu form. The nigarbha-yogī worships the Supersoul without form. The sagarbha and nigarbha yogīs are further categorized: (1) sagarbha-yogārurukṣu, (2) nigarbha-yogārurukṣu, (3) sagarbha-yogārūḍha, (4) nigarbha-yogārūḍha, (5) sagarbha-prāpta-siddhi and (6) nigarbha-prāpta-siddhi.





TEXT 156





kecit svadehāntar hṛdayāvakāśe



prādeśa-mātraṁ puruṣaṁ vasantam



catur-bhujaṁ kañja-rathāṅga-śaṅkha-



gadā-dharaṁ dhāraṇayā smaranti



SYNONYMS



*kecit*-some of them; *sva*-deha-antaḥ-within one's own body; *hṛdaya-avakāśe*-in the cavity of the heart; *prādeśa*-mātram-with the measurement of six inches; *puruṣam*-the Supreme Personality of Godhead; *vasantam*-residing; *catuḥ*-bhujam-with four hands; *kañja*-a lotus flower; *ratha-aṅga*-a disc like the wheel of a chariot; *śaṅkha*-a conchshell; *gadā*-dharam-holding the club; *dhāraṇayā*-by such contemplation; *smaranti*-they remember.



TRANSLATION



" 'Some yogīs think of the Lord within their hearts as measuring about six inches. The Lord has four hands, in which He holds a conchshell, club, disc and lotus flower. Those who worship this form of Viṣṇu within the heart are called sagarbha-yogīs.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (2.2.8).





TEXT 157





evaṁ harau bhagavati pratilabdha-bhāvo



bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt



autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas



tac cāpi citta-baḍiśaṁ śanakair viyuṅkte



SYNONYMS



*evam*-thus; *harau*-unto the Supreme Personality of Godhead; *bhagavati*-the Lord; *pratilabdha-bhāvaḥ*-one who has awakened a sense of ecstatic love; *bhaktyā*-by devotional service; *dravat*-melting; *hṛdayaḥ*-the heart; *utpulakaḥ*-very pleased; *pramodāt*-because of happiness; *autkaṇṭhya*-with eagerness; *bāṣpa*-kalayā-with tears in the eyes; *muhuḥ*-always; *ardyamānaḥ*-merged in spiritual bliss; *tat ca api*-that also; *citta*-baḍiśam-with the heart like a fishing hook; *śanakaiḥ*-gradually; *viyuṅkte*-separates.



TRANSLATION



" 'When one is in ecstatic love with the Supreme Personality of Godhead, one's heart is melted by bhakti-yoga, and one feels transcendental bliss. There are bodily symptoms manifest, and, due to eagerness, there are tears in the eyes. Thus one is subjected to spiritual bliss. When the heart is overly afflicted, the meditative mind, like a fishing hook, is gradually separated from the object of meditation.'



PURPORT



This is also a quotation from *Śrīmad-Bhāgavatam* (3.28.34).





TEXT 158





'yogārurukṣu', 'yogārūḍha' 'prāpta-siddhi' āra



ei tina bhede haya chaya prakāra



SYNONYMS



*yoga-ārurukṣu*-persons desiring elevation to the platform of yogic perfection; *yoga-ārūḍha*-persons already elevated to that position; *prāpta*-siddhi-persons who have achieved the success; *āra*-also; *ei tina*-these three; *bhede*-by varieties; *haya*-there are; *chaya prakāra*-six kinds.



TRANSLATION



"By these three divisions of advancement in yoga-yogārurukṣu, yogārūḍha and prāpta-siddhi-there are six kinds of mystic yogīs.





TEXT 159





ārurukṣor muner yogaṁ



karma kāraṇam ucyate



yogārūḍhasya tasyaiva



śamaḥ kāraṇam ucyate



SYNONYMS



*ārurukṣoḥ*-of a person desiring to rise to the platform of yogic perfection; *muneḥ*-of a saintly person; *yogam*-spiritual knowledge; *karma*-work; *kāraṇam*-the cause; *ucyate*-is said; *yoga-ārūḍhasya*-of one who has attained such perfect knowledge; *tasya*-for him; *eva*-certainly; *śamaḥ*-controlling the mind without being disturbed; *kāraṇam*-cause; *ucyate*-is said.



TRANSLATION



" 'Those who wish to rise to the platform of yogic perfection practice the yoga system and strictly follow its regulative principles. They practice the yoga postures, āsanas and breathing exercises. Those who are already elevated to this platform practice meditation and keep their minds on the Supreme Lord. They reject all material activity and keep their minds in an equipoised condition [śama].



PURPORT



Texts 159 and 160 are from *Bhagavad-gītā* (6.3-4).





TEXT 160





yadā hi nendriyārtheṣu



na karmasv anuṣajjate



sarva-saṅkalpa-sannyāsī



yogārūḍhas tadocyate



SYNONYMS



*yadā*-when; *hi*-certainly; *na*-not; *indriya*-artheṣu-sense gratification; *na*-not; *karmasu*-in activities; *anuṣajjate*-one becomes engaged; *sarva*-all kinds of; *saṅkalpa*-desires; *sannyāsī*-renouncing; *yoga-ārūḍhaḥ*-one who has actually attained perfection in the yoga system; *tadā*-at that time; *ucyate*-is said.



TRANSLATION



" 'When a person is no longer interested in acting for sense gratification and when he renounces all material desires, he is said to be situated in perfect yoga [yogārūḍha].'





TEXT 161





ei chaya yogī sādhu-saṅgādi-hetu pāñā



kṛṣṇa bhaje kṛṣṇa-guṇe ākṛṣṭa hañā



SYNONYMS



*ei*-this; *chaya*-six; *yogī*-mystics; *sādhu*-of devotees; *saṅga-ādi*-the association; *hetu*-because of; *pāñā*-getting; *kṛṣṇa bhaje*-render service to Kṛṣṇa; *kṛṣṇa-guṇe*-by the transcendental qualities of Kṛṣṇa; *ākṛṣṭa*-attracted; *hañā*-becoming.



TRANSLATION



"When a purified yogī associates with devotees, he engages in Lord Kṛṣṇa's devotional service, being attracted by the Lord's transcendental qualities.





TEXT 162





ca-śabde 'api'ra artha ihāṅo kahaya



'muni', 'nirgrantha'-śabdera pūrvavat artha haya



SYNONYMS



*ca-śabde*-by the word ca; *'api'ra*-of the word api; *artha*-the meaning; *ihāṅo*-here also; *kahaya*-is applicable; *muni*-a saintly person; *nirgrantha*-fully liberated; *śabdera*-of the words; *pūrva*-vat-as mentioned above; *artha haya*-there are the meanings.



TRANSLATION



"The meanings of the words ca and api can be applied here. The meanings of the words muni and nirgrantha are the same as before.





TEXT 163





urukrame ahaitukī kāhāṅ kona artha



ei tera artha kahiluṅ parama samartha



SYNONYMS



*urukrame*-unto the Supreme Personality of Godhead, who acts uncommonly; *ahaitukī*-without motives; *kāhāṅ*-wherever; *kona*-some; *artha*-import; *ei*-in this way; *tera artha*-thirteen imports; *kahiluṅ*-I have explained; *parama*-supremely; *samartha*-complete.



TRANSLATION



"The word ahaitukī is always applicable to the Supreme Personality of Godhead, Urukrama. In this way I have described the import of all these things in thirteen complete varieties.



PURPORT



The thirteen varieties mentioned are (1) sādhaka, the neophyte performer; (2) brahmamaya, one absorbed in the thought of impersonal Brahman; (3) prāpta-brahma-laya, one who has actually attained Brahman perfection; (4) mumukṣu, the desirer of liberation; (5) jīvan-mukta, one who is liberated in this life; (6) prāpta-svarūpa, one who has attained one's original constitutional position; (7) nirgrantha-muni, a completely liberated saint; (8) sagarbha-yogārurukṣu, a yogī meditating upon the four-handed Viṣṇu form or desiring yogic perfection; (9) nigarbha-yogārurukṣu, one who has attained perfection in impersonal meditation; (10) sagarbha-yogārūḍha, already elevated to the yoga perfection platform; (11) nigarbha-yogārūḍha, similarly impersonal yogi; (12) sagarbha-prāpta-siddhi, one who has already attained the perfectional stage; (13) nigarbha-prāpta-siddhi, one who has attained perfection by impersonal meditation.





TEXT 164





ei saba śānta yabe bhaje bhagavān



'śānta' bhakta kari' tabe kahi tāṅra nāma



SYNONYMS



*ei saba*-all these; *śānta*-neutral; *yabe*-when; *bhaje*-worship; *bhagavān*-the Supreme Personality of Godhead; *śānta bhakta*-devotees in the neutral stage of devotional service; *kari'*-describing as; *tabe*-that time; *kahi*-I speak; *tāṅra*-their; *nāma*-name.



TRANSLATION



"These thirteen types of yogīs and munis are called śānta-bhaktas, for they render transcendental loving service to the Supreme Personality of Godhead in the neutral stage.





TEXT 165





'ātmā' śabde 'mana' kaha--mane yei rame



sādhu-saṅge seha bhaje śrī-kṛṣṇa-caraṇe



SYNONYMS



ātmā-ātmā; *śabde*-by the word; *mana*-the mind; *kaha*-if you say; *mane*-within the mind; *yei rame*-one who is satisfied by speculation; *sādhu-saṅge*-by the association of devotees; *seha*-he also; *bhaje*-takes to devotional service; *śrī*-kṛṣṇa-caraṇe-at the lotus feet of Lord Kṛṣṇa.



TRANSLATION



"The word ātmā sometimes means 'the mind.' In this case, the word ātmārāma means 'a person who is satisfied by mental speculation.' When such a person associates with a pure devotee, he takes to devotional service at the lotus feet of Kṛṣṇa.





TEXT 166





udaram upāsate ya ṛṣi-vartmasu kūrpa-dṛśaḥ



parisara-paddhatiṁ hṛdayam āruṇayo daharam



tata udagād ananta tava dhāma śiraḥ paramaṁ



punar iha yat sametya na patanti kṛtānta-mukhe



SYNONYMS



*udaram*-the abdomen*; *upāsate*-worship; *ye*-those who; *ṛṣi*-vartmasu-on the path marked out by the great saintly persons; *kūrpa*-dṛśaḥ-whose vision is grossly situated in the bodily conception of life; *parisara*-paddhatim-from which the system of the arteries comes; *hṛdayam*-the heart; *āruṇayaḥ*-saintly persons headed by Āruṇa Ṛṣi; *daharam*-the sky within the heart, the subtle conception of the Supersoul within the heart; *tataḥ*-from that; *udagāt*-went up; *ananta*-O unlimited one; *tava*-Your; *dhāma*-place; *śiraḥ*-the top of the head; *paramam*-supreme; *punaḥ*-again; *iha*-in this material world; *yat*-which; *sametya*-having achieved; *na*-not; *patanti*-fall down; *kṛta-anta-mukhe*-in the repetition of birth and death.



TRANSLATION



" 'Those who follow the path of great, saintly mystic yogīs take to the yogic gymnastic process and begin worshiping from the abdomen, where it is said that Brahman is located. Such people are called śārkarākṣa, which means that they are situated in the gross bodily conception. There are also followers of the ṛṣi known as Āruṇa. Following that path, they observe the activities of the arteries. Thus they gradually rise to the heart, where subtle Brahman, Paramātmā, is situated. They then worship Him. O unlimited Ananta! Better than these persons are the mystic yogīs who worship You from the top of their heads. Beginning with the abdomen and proceeding through the heart, they reach the top of the head and pass through the brahma-randhra, the hole at the top of the skull. Thus yogīs attain the perfectional platform and do not enter the cycle of birth and death again.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.87.18).





TEXT 167





eho kṛṣṇa-guṇākṛṣṭa mahā-muni hañā



ahaitukī bhakti kare nirgrantha hañā



SYNONYMS



*eho*-such yogīs; *kṛṣṇa guṇa-ākṛṣṭa*-attracted by the transcendental qualities of Kṛṣṇa; *mahā*-muni hañā-becoming great saintly persons; *ahaitukī bhakti kare*-they perform causeless devotional service; *nirgrantha hañā*-becoming indifferent to the mystic yoga process.



TRANSLATION



"Being attracted by the transcendental qualities of Kṛṣṇa, yogīs become great saints. At that time, not being hampered by the yogic process, they engage in unalloyed devotional service.





TEXT 168





'ātmā'-śabde 'yatna' kahe--yatna kariyā



"munayo 'pi" kṛṣṇa bhaje guṇākṛṣṭa hañā



SYNONYMS



*ātmā-śabde*-by the word ātmā; *yatna*-endeavor; *kahe*-one means; *yatna kariyā*-by great endeavor; *munayaḥ api*-even great saintly persons; *kṛṣṇa bhaje*-take to the devotional service of Kṛṣṇa; *guṇa-ākṛṣṭa hañā*-being attracted by His transcendental qualities.



TRANSLATION



"Ātmā also means 'endeavor.' Being attracted by Kṛṣṇa's transcendental qualities, some saints make a great endeavor to come to the point of rendering service to Him.





TEXT 169





tasyaiva hetoḥ prayateta kovido



na labhyate yad bhramatām upary adhaḥ



tal labhyate duḥkhavad anyataḥ sukhaṁ



kālena sarvatra gabhīra-raṁhasā



SYNONYMS



*tasya eva*-for that; *hetoḥ*-reason; *prayateta*-should endeavor; *kovidaḥ*-one who is learned and intelligent; *na*-not; *labhyate*-is achieved; *yat*-that which; *bhramatām*-of those wandering; *upari adhaḥ*-up and down; *tat*-that; *labhyate*-is achieved; *duḥkhavat*-exactly like unhappiness or distress; *anyataḥ*-from other reasons (one's past actions); *sukham*-happiness; *kālena*-by time; *sarvatra*-everywhere; *gabhīra*-insurmountable; *raṁhasā*-having force.



TRANSLATION



" 'The transcendental position cannot be attained by wandering up and down from Brahmaloka and Satyaloka to Pātālaloka. If one is actually intelligent and learned, he should endeavor for that rare transcendental position. Whatever material happiness is available within the fourteen worlds is attained by the force of time, just as one attains distress in due course of time. Since these are not attained by spiritual consciousness, one should not try for them.'



PURPORT



This verse was spoken by Nārada Muni in *Śrīmad-Bhāgavatam* (1.5.18). Nārada Muni was speaking to Vyāsadeva, who was morose even after he had compiled all Vedic literatures. In this connection, Nārada Muni advised Śrīla Vyāsadeva to attain devotional service.





TEXT 170





sad-dharmasyāvabodhāya



yeṣāṁ nirbandhinī matiḥ



acirād eva sarvārthaḥ



sidhyaty eṣām abhīpsitaḥ



SYNONYMS



*sat-dharmasya*-of the path of progressive devotional service; *avabodhāya*-for understanding; *yeṣām*-those whose; *nirbandhinī*-unflinching; *matiḥ*-intelligence; *acirāt*-very soon; *eva*-certainly; *sarva-arthaḥ*-the goal of life; *sidhyati*-becomes fulfilled; *eṣām*-of these persons; *abhīpsitaḥ*-desired.



TRANSLATION



" 'Those who are anxious to awaken their spiritual consciousness, who have unflinching intelligence and who are not deviated, certainly attain the desired goal of life.'



PURPORT



This is a quotation from the Nāradīya Purāṇa.





TEXT 171





ca-śabda api-arthe, 'api'--avadhāraṇe



yatnāgraha vinā bhakti nā janmāya preme



SYNONYMS



*ca-śabda*-the word ca; *api*-of the word api; *arthe*-in the meaning; *api avadhāraṇe*-this api is used in sense of emphasis; *yatna-āgraha vinā*-without sincere endeavor; *bhakti*-devotional service; *nā*-not; *janmāya*-begets; *preme*-love of Godhead.



TRANSLATION



"The word ca may be used in place of api, which gives emphasis to something. Thus it means that without sincere endeavor in devotional service, one cannot attain love of Godhead.





TEXT 172





sādhanaughair anāsaṅgair



alabhyā sucirād api



hariṇā cāśv adeyeti



dvidhā sā syāt sudurlabhā



SYNONYMS



*sādhana*-activities of devotional service; *aughaiḥ*-by masses of; *anāsaṅgaiḥ*-without attachment; *alabhyā*-very difficult to achieve; *su*-cirāt api-even after a considerable duration of time; *hariṇā*-by the Supreme Lord; *ca*-also; *āśu*-very soon; *adeyā*-not to be delivered; *iti*-thus; *dvidhā*-two ways; *sā*-that; *syāt*-is; *su-durlabhā*-very difficult to obtain.



TRANSLATION



" 'Devotional perfection is very difficult to attain for two reasons. First, unless one is attached to Kṛṣṇa, he cannot attain devotional perfection even if he renders devotional service for a long time. Second, Kṛṣṇa does not easily deliver perfection in devotional service.'



PURPORT



As stated in *Śrīmad-Bhāgavatam* (5.6.18): muktiṁ dadāti karhicit. Śrīla Śukadeva Gosvāmī told Mahārāja Parīkṣit that Kṛṣṇa readily grants liberation but does not very readily grant perfection in devotional service. This means that Kṛṣṇa wants to see that a devotee is actually sincere and serious and that he does not have ulterior motives. If this is the case, devotional service can very easily be successful; otherwise it is very difficult to obtain from the Supreme Personality of Godhead. This verse appears in the *Bhakti-rasāmṛta-sindhu* (1.1.35).





TEXT 173





teṣāṁ satata-yuktānāṁ



bhajatāṁ prīti-pūrvakam



dadāmi buddhi-yogaṁ taṁ



yena mām upayānti te



SYNONYMS



*teṣām*-to them; *satata*-yuktānām-always engaged; *bhajatām*-in devotional service; *prīti-pūrvakam*-in loving ecstasy; *dadāmi*-I give; *buddhi*-yogam-real intelligence; *tam*-that; *yena*-by which; *mām*-unto Me; *upayānti*-come; *te*-they.



TRANSLATION



" 'To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.'



PURPORT



This is a quotation from *Bhagavad-gītā* (10.10).





TEXT 174





'ātmā'-śabde 'dhṛti' kahe,--dhairye yei rame



dhairyavanta eva hañā karaya bhajane



SYNONYMS



*ātmā-śabde*-by the word ātmā; *dhṛti*-perseverance; *kahe*-it is said; *dhairye*-with perseverance; *yei rame*-anyone who endeavors; *dhairyavanta*-such persons with endurance; *eva*-certainly; *hañā*-becoming; *karaya*-perform; *bhajane*-devotional service.



TRANSLATION



"Another meaning of ātmā is dhṛti, or endurance. A person who endeavors with endurance is ātmārāma. With endurance, such a person engages in devotional service.





TEXT 175





'muni'-śabde--pakṣī, bhṛṅga; 'nirgranthe'--mūrkha-jana



kṛṣṇa-kṛpāya sādhu-kṛpāya doṅhāra bhajana



SYNONYMS



*muni-śabde*-by the word muni; *pakṣī*-bird; *bhṛṅga*-bumblebee; *nirgranthe*-in the word nirgrantha; *mūrkha*-jana-foolish people; *kṛṣṇa-kṛpāya*-by the mercy of Lord Kṛṣṇa; *sādhu-kṛpāya*-by the mercy of a devotee; *doṅhāra bhajana*-engages in devotional service of both (Kṛṣṇa and his spiritual master or the sādhu).



TRANSLATION



"The word muni also means 'bird,' and 'bumblebee.' The word nirgrantha refers to foolish people. By the mercy of Kṛṣṇa, such creatures contact a sādhu [spiritual master] and thus engage in devotional service.





TEXT 176





prāyo batāmba munayo vihagā vane 'smin



kṛṣṇekṣitaṁ tad-uditaṁ kala-veṇu-gītam



āruhya ye druma-bhujān rucira-prabālān



śṛṇvanti mīlita-dṛśo vigatānya-vācaḥ



SYNONYMS



*prāyaḥ*-almost; *bata*-certainly; *amba*-O mother; *munayaḥ*-great sages; *vihagāḥ*-the birds; *vane*-in the forest; *asmin*-this; *kṛṣṇa-īkṣitam*-seeing the lotus feet of Kṛṣṇa; *tat*-uditam-created by Him; *kala*-veṇu-gītam-sweet vibrations made by playing the flute; *āruhya*-rising; *ye*-all of them; *druma-bhujān*-to the branches of the trees; *rucira-prabālān*-having beautiful creepers and twigs; *śṛṇvanti*-hear; *mīlita*-dṛśaḥ-closing their eyes; *vigata*-anya-vācaḥ-stopping all other sounds.



TRANSLATION



" 'My dear mother, in this forest, all the birds, after rising on the beautiful branches of the trees, are closing their eyes and, not being attracted by any other sound, are simply listening to the vibration of Kṛṣṇa's flute. Such birds and bees must be on the same level as great saints.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.21.14). This statement was made by the gopīs, who were lamenting in separation from Kṛṣṇa and studying how the inhabitants of Vṛndāvana were enjoying life like saintly persons.





TEXT 177





ete 'linas tava yaśo 'khila-loka-tīrthaṁ



gāyanta ādi-puruṣānupathaṁ bhajante



prāyo amī muni-gaṇā bhavadīya-mukhyā



gūḍhaṁ vane 'pi na jahaty anaghātma-daivam



SYNONYMS



*ete*-all these; *alinaḥ*-bees; *tava*-Your; *yaśaḥ*-reputation; *akhila*-all; *loka*-tīrtham-auspicious for the planets; *gāyante*-are singing; *ādi-puruṣa*-O original person; *anupatham*-along the path; *bhajante*-they are engaged in transcendental loving service; *prāyaḥ*-almost; *amī*-these; *muni*-gaṇāḥ-great saintly persons; *bhavadīya*-in relation with You; *mukhyāḥ*-very advanced devotees; *gūḍham*-unknown; *vane*-in the forest; *api*-although; *na*-not; *jahati*-give up; *anagha*-O personality of transcendental goodness; *ātma*-daivam-their worshipable Deity.



TRANSLATION



" 'O good fortune personified! O original Personality of Godhead, all these bees are chanting about Your transcendental fame, which will purify the entire universe. Indeed, they are following Your path in the forest and are worshiping You. Actually they are all saintly persons, but now they have taken the form of bees. Although You are playing like a human being, they could not forget that You are their worshipable Deity.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.15.6). Kṛṣṇa and Balarāma were just on the verge of boyhood and were entering the forest of Vṛndāvana when Kṛṣṇa began to offer prayers to please Balarāma.





TEXT 178





sarasi sārasa-haṁsa-vihaṅgāś



cāru-gīta-hṛta-cetasa etya



harim upāsata te yata-cittā



hanta mīlita-dṛśo dhṛta-maunāḥ



SYNONYMS



*sarasi*-in the water; *sārasa*-cranes; *haṁsa*-swans; *vihaṅgāḥ*-birds; *cāru-gīta*-by the melodious song of Kṛṣṇa's flute; *hṛta*-cetasaḥ-devoid of material consciousness; *etya*-coming near; *harim*-the Supreme Personality of Godhead; *upāsata*-worshiped; *te*-all of them; *yata*-cittāḥ-with full attention; *hanta*-alas; *mīlita*-dṛśaḥ-closing their eyes; *dhṛta*-maunāḥ-completely silent.



TRANSLATION



" 'All the cranes and swans in the water are being enchanted by the melodious song of Kṛṣṇa's flute. They have approached and are worshiping the Supreme Personality of Godhead with full attention. Alas, they are closing their eyes and are becoming completely silent.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.35.11). In the day, Kṛṣṇa went to the forest of Vṛndāvana, and at that time, the gopīs, being morose due to separation from Him, were lamenting in this way.





TEXT 179





kirāta-hūnāndhra-pulinda-pulkaśā



ābhīra-śumbhā yavanāḥ khaśādayaḥ



ye 'nye ca pāpā yad-upāśrayāśrayāḥ



śudhyanti tasmai prabhaviṣṇave namaḥ



SYNONYMS



*kirāta*-the aborigines named Kirātas; *hūna*-the Hūnas; āndhra-Āndhras; *pulinda*-Pulindas; *pulkaśāḥ*-Pulkaśas; ābhīra-Ābhīras; śumbhāḥ-Śumbhas; *yavanāḥ*-persons who do not follow the Vedic injunctions and who eat cow's flesh; *khaśa-ādayaḥ*-Khaśas and others; *ye*-those who; *anye*-similar others; *ca*-also; *pāpāḥ*-sinful persons; *yat*-of the Supreme Personality of Godhead; *upāśraya*-of the devotees; *āśrayāḥ*-taking shelter; *śudhyanti*-become purified; *tasmai*-unto Him, Lord Viṣṇu, because of whom they become purified; *prabhaviṣṇave*-to Lord Viṣṇu, the most powerful; *namaḥ*-respectful obeisances.



TRANSLATION



" 'Kirāta, Hūna, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana and the Khaśa races and even others who are addicted to sinful acts can be purified by taking shelter of the devotees of the Lord due to His being the supreme power. I beg to offer my respectful obeisances unto Him.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.4.18). This verse was spoken by Śukadeva Gosvāmī when Parīkṣit Mahārāja asked him for a description of the creation. While offering obeisances to the Supreme Personality of Godhead, Śukadeva Gosvāmī described the unlimited potencies of Lord Viṣṇu, who can purify the lowborn creatures mentioned herein.





TEXT 180





kiṁvā'dhṛti'-śabde nija-pūrṇatādi-jñāna kaya



duḥkhābhāve uttama-prāptye mahā-pūrṇa haya



SYNONYMS



*kiṁvā*-or; *dhṛti*-dhṛti; *śabde*-by this word; *nija*-own; *pūrṇatā-ādi*-perfection and so on; *jñāna*-knowledge; *kaya*-says; *duḥkha-abhāve*-in the absence of all material miseries; *uttama*-the best; *prāptye*-by obtaining; *mahā*-pūrṇa haya-becomes perfectly perfect.



TRANSLATION



"The word dhṛti is also used when one is fully perfect in knowledge. When due to having obtained the lotus feet of the Supreme Personality of Godhead, he has no material miseries, he attains mahā-pūrṇa, the highest level of perfection.





TEXT 181





dhṛtiḥ syāt pūrṇatā jñāna-



duḥkhābhāvottamāptibhiḥ



aprāptātīta-naṣṭārthā-



nabhisaṁśocanādikṛt



SYNONYMS



*dhṛtiḥ*-endurance; *syāt*-may become; *pūrṇatā*-fullness; *jñāna*-knowledge of the Supreme Personality of Godhead; *duḥkha-abhāva*-the absence of misery; *uttama-āptibhiḥ*-by attainment of the highest platform of perfection; *aprāpta*-not obtained; *atīta*-gone; *naṣṭa*-destroyed; *artha*-object, goal; *anabhisaṁ-śocana*-absence of lamentation; *ādi*-and so on; *kṛt*-doing.



TRANSLATION



" 'Dhṛti is the fullness felt by the absence of misery and brought about by receiving knowledge of the Supreme Lord and by obtaining pure love for Him. The lamentation that accrues from not obtaining a goal or by loss of something already attained does not affect this completeness.'



PURPORT



This verse is found in the *Bhakti-rasāmṛta-sindhu* (2.4.144).





TEXT 182





kṛṣṇa-bhakta--duḥkha-hīna, vāñchāntara-hīna



kṛṣṇa-prema-sevā-pūrṇānanda-pravīṇa



SYNONYMS



*kṛṣṇa-bhakta*-a devotee of Lord Kṛṣṇa; *duḥkha-hīna*-not under miserable material conditions; *vāñchā-antara-hīna*-he has no other desire than to serve Kṛṣṇa; *kṛṣṇa*-prema-love of Kṛṣṇa; *sevā*-service; *pūrṇa-ānanda*-full in transcendental bliss; *pravīṇa*-and very expert or experienced in all subject matters.



TRANSLATION



"A devotee of Kṛṣṇa is never in a miserable condition, nor does he have any desire other than to serve Kṛṣṇa. He is experienced and advanced. He feels the transcendental bliss of love of Kṛṣṇa and always engages in His service fully protected.





TEXT 183





mat-sevayā pratītaṁ te



sālokyādi-catuṣṭayam



necchanti sevayā pūrṇāḥ



kuto 'nyat kāla-viplutam



SYNONYMS



*mat*-of Me; *sevayā*-by service; *pratītam*-obtained; *te*-they; *sālokya-ādi*-liberation, beginning with sālokya; *catuṣṭayam*-the four kinds of; *na icchanti*-do not desire; *sevayā*-by service; *pūrṇāḥ*-complete; *kutaḥ*-where; *anyat*-other things; *kāla-viplutam*-which are lost in time.



TRANSLATION



" 'My devotees, having fulfilled their desires by serving Me, do not accept the four kinds of salvation that are easily earned by such service. Why then should they accept any pleasures that are lost in the course of time?'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (9.4.67).





TEXT 184





hṛṣīkeśe hṛṣīkāṇi



yasya sthairya-gatāni hi



sa eva dhairyam āpnoti



saṁsāre jīva-cañcale



SYNONYMS



*hṛṣīkeśe*-to the master of the senses; *hṛṣīkāṇi*-all the senses; *yasya*-whose; *sthairya*-gatāni-fixed; *hi*-certainly; *saḥ*-that person; *eva*-of course; *dhairyam āpnoti*-attains the position of dhairya, endurance; *saṁsāre*-in the material world; *jīva*-cañcale-where everyone is disturbed.



TRANSLATION



"In this material world, all living entities are disturbed due to their flickering position. A devotee, however, is fixed in the service of the lotus feet of the Lord, the master of the senses. Such a person is to be considered situated in endurance and patience.





TEXT 185





'ca'--avadhāraṇe, ihā 'api'--samuccaye



dhṛtimanta hañā bhaje pakṣi-mūrkha-caye



SYNONYMS



*ca*-the word ca; *avadhāraṇe*-in emphasis; *ihā*-here; *api*-the word api; *samuccaye*-in the sense of an aggregate; *dhṛtimanta*-fully saturated; *hañā*-becoming; *bhaje*-worship; *pakṣi*-mūrkha-caye-dull creatures like the birds, the most foolish.



TRANSLATION



"The word ca is for emphasis, and the word api is used as an aggregate. It is to be understood that even dull creatures [birds and illiterates] can also be situated in endurance and engage in Kṛṣṇa's devotional service.





TEXT 186





'ātmā'-śabde 'buddhi' kahe buddhi-viśeṣa



sāmānya-buddhi-yukta yata jīva avaśeṣa



SYNONYMS



*ātmā-śabde*-by the word ātmā; *buddhi*-intelligence; *kahe*-it is said; *buddhi-viśeṣa*-a particular type of intelligence; *sāmānya*-buddhi-yukta-endowed with common intelligence; *yata*-all; *jīva*-living entities; *avaśeṣa*-the rest.



TRANSLATION



"The word ātmā is also used for a particular type of intelligence. Since all living entities generally have some intelligence, more or less, they are included.





TEXT 187





buddhye rame ātmārāma--dui ta' prakāra



'paṇḍita' muni-gaṇa, nirgrantha 'mūrkha' āra



SYNONYMS



*buddhye*-in intelligence; *rame*-who enjoys; *ātmārāma*-is ātmārāma; *dui ta ' prakāra*-two varieties; *paṇḍita*-learned; *muni*-gaṇa-philosophers; *nirgrantha*-without education; *mūrkha*-foolish; *āra*-also.



TRANSLATION



"Everyone has some kind of intelligence, and one who utilizes his intelligence is called ātmārāma. There are two types of ātmārāma. One is a learned scholar and a philosopher, and the other is an uneducated, illiterate and foolish person.





TEXT 188





kṛṣṇa-kṛpāya sādhu-saṅge rati-buddhi pāya



saba chāḍi' śuddha-bhakti kare kṛṣṇa-pāya



SYNONYMS



*kṛṣṇa-kṛpāya*-by the mercy of Kṛṣṇa; *sādhu-saṅge*-in the association of devotees; *rati*-buddhi-devotional attraction and intelligence; *pāya*-one obtains; *saba chāḍi'*-giving up everything; *śuddha*-bhakti-pure devotional service; *kare*-performs; *kṛṣṇa*-pāya-at the lotus feet of Kṛṣṇa.



TRANSLATION



"By the mercy of Kṛṣṇa and by the association of devotees, one increases his attraction to and intelligence for pure devotional service; therefore one gives up everything and engages himself at the lotus feet of Kṛṣṇa and His pure devotees.





TEXT 189





ahaṁ sarvasya prabhavo



mattaḥ sarvaṁ pravartate



iti matvā bhajante māṁ



budhā bhāva-samanvitāḥ



SYNONYMS



*aham*-I, Lord Kṛṣṇa; *sarvasya*-of everyone; *prabhavaḥ*-the original source; *mattaḥ*-from Me; *sarvam*-everything; *pravartate*-emanates; *iti*-thus; *matvā*-understanding; *bhajante*-they engage in devotional service; *mām*-to Me; *budhāḥ*-those who are learned; *bhāva*-samanvitāḥ-with love and devotion.



TRANSLATION



" 'I [Kṛṣṇa] am the original source of everything. Everything emanates from Me. The wise who perfectly know this engage in My service with love and devotion.'



PURPORT



This is a quotation from *Bhagavad-gītā* (10.8).





TEXT 190





te vai vidanty atitaranti ca deva-māyāṁ



strī-śūdra-hūna-śabarā api pāpa-jīvāḥ



yady adbhuta-krama-parāyaṇa-śīla-śikṣās



tiryag-janā api kimu śruta-dhāraṇā ye



SYNONYMS



*te*-all of them; *vai*-certainly; *vidanti*-understand; *atitaranti*-cross over; *ca*-also; *deva-māyām*-the influence of the external illusory energy; *strī*-women; *śūdra*-fourth-class men; *hūna*-uncivilized hill tribes; *śabarāḥ*-and hunters; *api*-even; *pāpa*-jīvāḥ-sinful creatures; *yadi*-if; *adbhuta-krama*-of the performer of wonderful activities; *parāyaṇa*-of the devotees; *śīla-śikṣāḥ*-characteristics and education; *tiryak*-janāḥ-birds and beasts; *api*-even; *kimu*-what to speak of; *śruta*-dhāraṇāḥ ye-persons advanced in the education of Vedic knowledge.



TRANSLATION



" 'Women, fourth-class men, uncivilized hill tribes, hunters and many others born of low families, as well as birds and beasts, can engage in the service of the Supreme Personality of Godhead-who acts very wonderfully-and follow the path of the devotees and take lessons from them. Although the ocean of nescience is vast, they can still cross over it. What, then, is the difficulty for those who are advanced in Vedic knowledge?'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.7.46). Lord Brahmā said this when speaking to his disciple Nārada about the wonderful characteristics of Lord Viṣṇu. Simply by chanting the glories of Lord Viṣṇu, one can cross the ocean of nescience, even though one may be lowborn.





TEXT 191





vicāra kariyā yabe bhaje kṛṣṇa-pāya



sei buddhi dena tāṅre, yāte kṛṣṇa pāya



SYNONYMS



*vicāra*-consideration; *kariyā*-doing; *yabe*-when; *bhaje*-one worships; *kṛṣṇa*-pāya-at the lotus feet of Kṛṣṇa; *sei buddhi*-that intelligence; *dena*-gives; *tāṅre*-to him; *yāte*-by which; *kṛṣṇa pāya*-one gets the shelter of the lotus feet of Kṛṣṇa.



TRANSLATION



"Considering all these points, when one engages in the service of Kṛṣṇa's lotus feet, Kṛṣṇa gives one the intelligence by which he can gradually progress toward perfection in service to the Lord.





TEXT 192





teṣāṁ satata-yuktānāṁ



bhajatāṁ prīti-pūrvakam



dadāmi buddhi-yogaṁ taṁ



yena mām upayānti te



SYNONYMS



*teṣām*-to them; *satata*-yuktānām-always engaged; *bhajatām*-in devotional service; *prīti-pūrvakam*-in loving ecstasy; *dadāmi*-I give; *buddhi*-yogam-real intelligence; *tam*-that; *yena*-by which; *mām*-unto Me; *upayānti*-come; *te*-they.



TRANSLATION



" 'To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.'



PURPORT



This is a quotation from *Bhagavad-gītā* (10.10).





TEXT 193





sat-saṅga, kṛṣṇa-sevā, bhāgavata, nāma



vraje vāsa,--ei pañca sādhana pradhāna



SYNONYMS



*sat*-saṅga-association with devotees; *kṛṣṇa*-sevā-engagement in the service of Kṛṣṇa; *bhāgavata*-devotees and the book known as Śrīmad-Bhāgavatam; *nāma*-the chanting of the holy name; *vraje vāsa*-residence in Vṛndāvana or Mathurā; *ei*-these; *pañca*-five; *sādhana pradhāna*-the chief processes of devotion.



TRANSLATION



"To be elevated to the platform of devotional service, the following five items should be observed: association with devotees, engagement in the service of Lord Kṛṣṇa, the reading of *Śrīmad-Bhāgavatam*, the chanting of the holy names and residence at Vṛndāvana or Mathurā.





TEXT 194





ei-pañca-madhye eka 'svalpa' yadi haya



subuddhi janera haya kṛṣṇa-premodaya



SYNONYMS



*ei*-these; *pañca*-madhye-out of the five; *eka*-of only one; *svalpa*-a small quantity; *yadi*-if; *haya*-there is; *su*-buddhi-intelligent; *janera*-of the person; *haya*-there is; *kṛṣṇa*-prema-udaya-awakening of dormant love for Kṛṣṇa.



TRANSLATION



"One's dormant love for Kṛṣṇa gradually awakens if one is a little advanced in one of these five items and is intelligent.





TEXT 195





durūhādbhuta-vīrye 'smin



śraddhā dūre 'stu pañcake



yatra svalpo 'pi sambandhaḥ



saddhiyāṁ bhāva-janmane



SYNONYMS



*durūha*-difficult to be reconciled; *adbhuta*-wonderful; *vīrye*-in the power; *asmin*-in this; *śraddhā*-faith; *dūre*-far away; *astu*-let it be; *pañcake*-in the above-mentioned five principles; *yatra*-in which; *svalpaḥ*-a little; *api*-even; *sambandhaḥ*-connection; *sat-dhiyām*-of those who are intelligent and offenseless; *bhāva-janmane*-to awaken one's dormant love for Kṛṣṇa.



TRANSLATION



" 'The power of these five principles is very wonderful and difficult to reconcile. Even without faith in them, a person who is offenseless can experience dormant love of Kṛṣṇa simply by being a little connected with them.'



PURPORT



This verse is also found in the *Bhakti-rasāmṛta-sindhu* (1.2.238).





TEXT 196





udāra mahatī yāṅra sarvottamā buddhi



nānā kāme bhaje, tabu pāya bhakti-siddhi



SYNONYMS



*udāra*-liberal; *mahatī*-great; *yāṅra*-whose; *sarva*-uttamā-first-class; *buddhi*-intelligence; *nānā*-various; *kāme*-with desires; *bhaje*-engages in devotional service; *tabu*-still; *pāya*-gets; *bhakti*-siddhi-perfection in devotional service.



TRANSLATION



"If a person is actually liberal and intelligent, he can advance and become perfect in devotional service even if he has material desires and serves the Lord with some motive.





TEXT 197





akāmaḥ sarva-kāmo vā



mokṣa-kāma udāra-dhīḥ



tīvreṇa bhakti-yogena



yajeta puruṣaṁ param



SYNONYMS



*akāmaḥ*-without material desires; *sarva*-kāmaḥ-full of all material desires; *vā*-or; *mokṣa*-kāmaḥ-desiring liberation; *udāra*-dhīḥ-sincere and advanced in devotional service; *tīvreṇa*-firm; *bhakti-yogena*-by the practice of bhakti-yoga; *yajeta*-should worship; *puruṣam param*-the Supreme Personality of Godhead.



TRANSLATION



" 'Whether one desires everything or nothing, or whether he desires to merge into the existence of the Lord, he is intelligent only if he worships Lord *Kṛṣṇa, the Supreme Personality of Godhead*, by rendering transcendental loving service.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.3.10).





TEXT 198





bhakti-prabhāva,--sei kāma chāḍāñā



kṛṣṇa-pade bhakti karāya guṇe ākarṣiyā



SYNONYMS



*bhakti-prabhāva*-the influence of devotional service; *sei*-that; *kāma*-material desire; *chāḍāñā*-causing to give up; *kṛṣṇa*-pade-unto the lotus feet of Kṛṣṇa; *bhakti karāya*-engages in devotional service; *guṇe*-by transcendental qualities; *ākarṣiyā*-attracting.



TRANSLATION



"Devotional service is so strong that when one engages in it, he gradually gives up all material desires and becomes fully attracted to the lotus feet of Kṛṣṇa. All this is brought about by attraction for the transcendental qualities of the Lord.





TEXT 199





satyaṁ diśaty arthitam arthito nṛṇāṁ



naivārthado yat punar arthitā yataḥ



svayaṁ vidhatte bhajatām anicchatām



icchā-pidhānaṁ nija-pāda-pallavam



SYNONYMS



*satyam*-it is true; *diśati*-He awards; *arthitam*-that which is desired; *arthitaḥ*-being requested; *nṛṇām*-by human beings; *na*-not; *eva*-certainly; *artha*-daḥ-giving desired things; *yat*-which; *punaḥ*-again; *arthitā*-request; *yataḥ*-from which; *svayam*-Himself; *vidhatte*-He gives; *bhajatām*-of those engaged in devotional service; *anicchatām*-even though not desiring; *icchā*-pidhānam-covering all other desires; *nija-pāda-pallavam*-the shelter of His own lotus feet.



TRANSLATION



" 'Whenever Kṛṣṇa is requested to fulfill one's desire, He undoubtedly does so, but He does not award anything which, after being enjoyed, will cause someone to petition Him again and again to fulfill further desires. When one has other desires but engages in the Lord's service, Kṛṣṇa forcibly gives one shelter at His lotus feet, where one will forget all other desires.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (5.19.27).





TEXT 200





'ātmā'-śabde 'svabhāva' kahe, tāte yei rame



ātmārāma jīva yata sthāvara-jaṅgame



SYNONYMS



*ātmā-śabde*-by the word ātmā; *svabhāva*-nature; *kahe*-is sometimes said; *tāte*-in that; *yei rame*-one who takes pleasure; *ātmārāma*-called ātmārāma; *jīva*-the living entities; *yata*-all of them; *sthāvara-jaṅgame*-the moving and nonmoving.



TRANSLATION



"Another meaning of the word ātmā is 'one's characteristic nature.' Whoever enjoys his particular type of nature is called ātmārāma. Therefore, all living entities-be they moving or nonmoving-are also called ātmārāma.





TEXT 201





jīvera svabhāva--kṛṣṇa-'dāsa'-abhimāna



dehe ātma-jñāne ācchādita sei 'jñāna'



SYNONYMS



*jīvera svabhāva*-the original characteristic of all living entities; *kṛṣṇa*-dāsa-servant of Kṛṣṇa; *abhimāna*-the conception; *dehe*-in the material body; *ātma-jñāne*-by the conception of the self; *ācchādita*-covered; *sei jñāna*-that original consciousness.



TRANSLATION



"The original nature of every living entity is to consider himself the eternal servant of Kṛṣṇa. However, under the influence of māyā, he thinks himself to be the body, and thus his original consciousness is covered.





TEXT 202





ca-śabde 'eva', 'api'-śabda samuccaye



'ātmārāmā eva' hañā śrī-kṛṣṇa bhajaye



SYNONYMS



*ca-śabde*-by the word ca; *eva*-the word eva; *api-śabda*-the word api; *samuccaye*-in the sense of aggregation; *ātmārāmāḥ eva*-all the ātmārāmas (all kinds of living entities); *hañā*-being; *śrī*-kṛṣṇa bhajaye-become engaged in the service of Lord Kṛṣṇa.



TRANSLATION



"In that case, by the word ca, the word eva is meant. The word api can be taken in the sense of aggregation. Thus the verse would read ātmārāmā eva; that is, 'even all kinds of living beings worship Kṛṣṇa.'



PURPORT



It is here mentioned that every living entity is ātmārāma. Temporarily covered by the influence of māyā, the living entity serves his senses, which are represented as kāma-krodha-lobha-moha-mada-mātsarya. In the material condition, all living entities are engaged in sense gratification, but when they associate with devotees who follow the regulative principles, they become purified and awakened to their original consciousness. They then attempt to satisfy the senses of Lord Kṛṣṇa and engage in His devotional service.





TEXT 203





ei jīva--sanakādi saba muni-jana



'nirgrantha'--mūrkha, nīca, sthāvara-paśu-gaṇa



SYNONYMS



*ei jīva*-these living entities; *sanaka-ādi saba muni-jana*-all the great personalities, such as Sanaka and Sanātana; *nirgrantha*-down to the illiterate; *mūrkha*-foolish person; *nīca*-lowborn; *sthāvara*-the trees and plants; *paśu-gaṇa*-the beasts and birds.



TRANSLATION



"Living entities include great personalities like the four Kumāras, low-class foolish people, trees, plants, birds and beasts.





TEXT 204





vyāsa-śuka-sanakādira prasiddha bhajana



'nirgrantha' sthāvarādira śuna vivaraṇa



SYNONYMS



*vyāsa*-of Vyāsadeva; *śuka*-of Śukadeva Gosvāmī; *sanaka-ādira*-of the four Kumāras; *prasiddha bhajana*-the devotional service is celebrated; *nirgrantha*-foolish, uneducated; *sthāvara-ādira*-of the immovable elements; *śuna vivaraṇa*-hear the description.



TRANSLATION



"The devotional service of Vyāsa, Śuka and the four Kumāras has already been well celebrated. Now let Me explain how immovable living entities like trees and plants engage in the Lord's devotional service.





TEXT 205





kṛṣṇa-kṛpādi-hetu haite sabāra udaya



kṛṣṇa-guṇākṛṣṭa hañā tāṅhāre bhajaya



SYNONYMS



*kṛṣṇa-kṛpā-ādi-hetu*-the reason of Kṛṣṇa's mercy; *haite*-from; *sabāra udaya*-anyone becomes a devotee; *kṛṣṇa-guṇa-ākṛṣṭa hañā*-being attracted by the transcendental qualities of Kṛṣṇa; *tāṅhāre*-Him; *bhajaya*-worship.



TRANSLATION



"Everyone is eligible to receive Kṛṣṇa's mercy-including Vyāsadeva, the four Kumāras, Śukadeva Gosvāmī, lowborn creatures, trees, plants and beasts. By Kṛṣṇa's mercy they are elevated and engaged in His service.



PURPORT



This is also confirmed in *Bhagavad-gītā* wherein the Lord says:





māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim



"O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras [workers]-can approach the supreme destination." (9.32)





Everyone is eligible to become Kṛṣṇa's devotee. One simply has to be trained according to the approved process. It is the work of Kṛṣṇa's confidential devotees to turn everyone into a Kṛṣṇa bhakta. If the confidential devotees do not take up the task of elevating everyone to Kṛṣṇa consciousness, then who will do it? Those who claim to be devotees but do not engage in Kṛṣṇa's service to elevate all living creatures to Kṛṣṇa consciousness are to be considered kaniṣṭha-adhikārīs (people in the lowest stage of devotional service). When one rises to the second platform of devotional service, his business is to propagate Kṛṣṇa consciousness all over the world. Those who are active in the Kṛṣṇa consciousness movement should not remain in the neophyte stage but should rise to the platform of preachers, the second platform of devotional service. Devotional service is so enchanting that even the first-class devotees (uttama-adhikārīs) also come down to the second platform to preach and render service to the Lord for the benefit of the whole world.





TEXT 206





dhanyeyam adya dharaṇī tṛṇa-vīrudhas tvat-



pāda-spṛśo druma-latāḥ karajābhimṛṣṭāḥ



nadyo 'drayaḥ khaga-mṛgāḥ sadayāvalokair



gopyo 'ntareṇa bhujayor api yat-spṛhā śrīḥ



SYNONYMS



*dhanyā*-glorified; *iyam*-this; *adya*-today; *dharaṇī*-the surface of the globe; *tṛṇa-vīrudhaḥ*-the grass and herbs; *tvat*-Your; *pāda*-spṛśaḥ-from the touch of the lotus feet; *druma-latāḥ*-the creepers and trees; *karaja*-abhimṛṣṭāḥ-touched by Your nails; *nadyaḥ*-the rivers; *adrayaḥ*-the hills; *khaga-mṛgāḥ*-the birds and forest animals; *sadaya*-avalokaiḥ-because of Your merciful glances; *gopyaḥ*-the gopīs, the damsels of Vraja; *antareṇa*-by the region between; *bhujayoḥ*-Your two arms; *api*-also; *yat*-for which; *spṛhā*-desirous; *śrīḥ*-the goddess of fortune.



TRANSLATION



" 'This land Vṛndāvana [Vrajabhūmi] is glorified today. Your lotus feet have touched the earth and grass. Your fingers have touched the trees and creepers, and Your merciful eyes have glanced upon rivers, hills, birds and beasts. The gopīs have been embraced by Your arms, and even the goddess of fortune desires this. Now all of these are glorified.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.15.8) is spoken by Lord Kṛṣṇa to Śrī Balarāma.





TEXT 207





gā gopakair anuvanaṁ nayator udāra-



veṇu-svanaiḥ kala-padais tanu-bhṛtsu sakhyaḥ



aspandanaṁ gatimatāṁ pulakas tarūṇāṁ



niryoga-pāśa-kṛta-lakṣaṇayor vicitram



SYNONYMS



*gāḥ*-the cows; *gopakaiḥ*-with the cowherd boys; *anuvanam*-to each forest; *nayatoḥ*-leading; *udāra*-very liberal; *veṇu-svanaiḥ*-by the vibrations of the flutes; *kala-padaiḥ*-having sweet tones; *tanu*-bhṛtsu-among the living entities; *sakhyaḥ*-O friends; *aspandanam*-the lack of movement; *gatimatām*-of those living entities that can move; *pulakaḥ*-the ecstatic jubilation; *tarūṇām*-of the otherwise nonmoving trees; *niryoga-pāśa*-the ropes for binding the rear legs of the cows; *kṛta-lakṣaṇayoḥ*-of those two (Kṛṣṇa and Balarāma), who are characterized by; *vicitram*-wonderful.



TRANSLATION



" 'My dear friend, both Kṛṣṇa and Balarāma are passing through the forest leading Their cows with Their cowherd boy friends. They both carry ropes with which, at the time of milking, They bind the rear legs of the cows. When They play on Their flutes, all moving living entities are stunned, and nonmoving living entities experience ecstatic jubilation by Their sweet music. All these things are certainly very wonderful.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.21.19). All the gopīs were very attracted to Kṛṣṇa when they saw Him wandering in the forest with Baladeva. They thus praised the Lord's activities.





TEXT 208





vana-latās tarava ātmani viṣṇuṁ



vyañjayantya iva puṣpa-phalāḍhyāḥ



praṇata-bhāra-viṭapā madhu-dhārāḥ



prema-hṛṣṭa-tanavo vavṛṣuḥ sma



SYNONYMS



*vana-latāḥ*-the herbs and plants; *taravaḥ*-the trees; *ātmani*-in the Supreme Soul; *viṣṇum*-the Supreme Personality of Godhead; *vyañjayantyaḥ*-manifesting; *iva*-like; *puṣpa*-phala-āḍhyāḥ-filled with luxuriant fruits and flowers; *praṇata*-bhāra-bowed down because of loads; *viṭapāḥ*-the trees; *madhu*-dhārāḥ-showers; *prema*-hṛṣṭa-inspired by love of Godhead; *tanavaḥ*-whose bodies; *vavṛṣuḥ*-constantly rained; *sma*-certainly.



TRANSLATION



" 'The plants, creepers and trees were full of fruits and flowers due to ecstatic love of Kṛṣṇa. Indeed, being so full, they were bowing down. They were inspired by such deep love for Kṛṣṇa that they were constantly pouring showers of honey. In this way the gopīs saw all the forest of Vṛndāvana.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.35.9).





TEXT 209





kirāta-hūnāndhra-pulinda-pulkaśā



ābhīra-śumbhā yavanāḥ khaśādayaḥ



ye 'nye ca pāpā yad-upāśrayāśrayāḥ



śudhyanti tasmai prabhaviṣṇave namaḥ



SYNONYMS



*kirāta*-the aborigines named Kirātas; *hūna*-the Hūnas; āndhra-Āndhras; *pulinda*-Pulindas; *pulkaśāḥ*-Pulkaśas; ābhīra-Ābhīras; śumbhāḥ-Śumbhas; *yavanāḥ*-persons who do not follow the Vedic injunctions and who eat cow's flesh; *khaśa-ādayaḥ*-Khaśas and others; *ye*-those who; *anye*-similar others; *ca*-also; *pāpāḥ*-sinful persons; *yat*-of the Supreme Personality of Godhead; *upāśraya*-of the devotees; *āśrayāḥ*-taking shelter; *śudhyanti*-become purified; *tasmai*-unto Him, Lord Viṣṇu, because of whom they become purified; *prabhaviṣṇave*-to Lord Viṣṇu, the most powerful; *namaḥ*-respectful obeisances.



TRANSLATION



" 'Kirāta, Hūna, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana and the Khaśa races and even others who are addicted to sinful acts can be purified by taking shelter of the devotees of the Lord due to His being the supreme power. I beg to offer my respectful obeisances unto Him.'





TEXT 210





āge 'tera' artha kariluṅ, āra 'chaya' ei



ūnaviṁśati artha ha-ila mili' ei dui



SYNONYMS



*āge*-previously; *tera*-thirteen; *artha*-meanings; *kariluṅ*-I have done; *āra*-another; *chaya*-six; *ei*-this; *ūnaviṁśati*-altogether nineteen; *artha*-meanings; *ha*-ila-there were; *mili'*-including; *ei dui*-these two.



TRANSLATION



"I have already spoken about the thirteen kinds of meaning. Now there are six more. Combined, these make nineteen.



PURPORT



The six different meanings are (1) mental speculators (vide verse 165), (2) those engaged in different types of endeavor (vide verse 168), (3) those who are patient and sober (vide verse 174), (4) those who are intelligent and learned scholars (vide verse 187), (5) those who are intelligent but illiterate and foolish (vide verse 187), and (6) those who are conscious of eternal servitorship to Kṛṣṇa (vide verse 201).





TEXT 211





ei ūniśa artha karilu, āge śuna āra



'ātma'-śabde 'deha' kahe,--cāri artha tāra



SYNONYMS



*ei*-these; *ūniśa*-nineteen; *artha*-meanings; *karilu*-I have done; *āge*-ahead; *śuna*-hear; *āra*-more; *ātma-śabde*-by the word ātma; *deha*-the body; *kahe*-is understood; *cāri artha*-four meanings; *tāra*-of that.



TRANSLATION



"I have already explained nineteen different meanings. Now please hear further meanings. The word ātma also refers to the body, and this can be taken in four ways.



PURPORT



The four divisions are (1) aupādika-brahma-deha, the material body considered as Brahman with designations (vide verse 212), (2) karma-niṣṭha yājñikera karma-deha, the body engaged in ritualistic ceremonies of the Vedic injunctions (vide verse 214), (3) tapo-deha, the body engaged in austerities and penances (vide verse 216), and (4) sarva-kāma-deha, the body engaged for the satisfaction of all kinds of material desires (vide verse 218).





TEXT 212





dehārāmī dehe bhaje 'dehopādhi brahma'



sat-saṅge seha kare kṛṣṇera bhajana



SYNONYMS



*dehārāmī*-persons who have accepted this body as the self and are interested only in sense gratification; *dehe*-in the body; *bhaje*-worships; *deha*-upādhi brahma-Brahman having the body as a designation; *sat-saṅge*-in the association of devotees; *seha*-such a person; *kare*-does; *kṛṣṇera bhajana*-service to Lord Kṛṣṇa.



TRANSLATION



"One in the bodily conception worships his own body as Brahman, but when he comes in contact with the devotee, he gives up this mistaken idea and engages himself in the devotional service of Lord Kṛṣṇa.





TEXT 213





udaram upāsate ya ṛṣi-vartmasu kūrpa-dṛśaḥ



parisara-paddhatiṁ hṛdayam āruṇayo daharam



tata udagād ananta tava dhāma śiraḥ paramaṁ



punar iha yat sametya na patanti kṛtānta-mukhe



SYNONYMS



*udaram*-the abdomen; *upāsate*-worship; *ye*-those who; *ṛṣi*-vartmasu-on the path marked out by the great saintly persons; *kūrpa*-dṛśaḥ-whose vision is grossly situated in the bodily conception of life; *parisara*-paddhatim-from which the system of the arteries comes; *hṛdayam*-the heart; *āruṇayaḥ*-saintly persons headed by Āruṇa Ṛṣi; *daharam*-the sky within the heart, the subtle conception of the Supersoul within the heart; *tataḥ*-from that; *udagāt*-went up; *ananta*-O unlimited one; *tava*-Your; *dhāma*-place; *śiraḥ*-the top of the head; *paramam*-supreme; *punaḥ*-again; *iha*-in this material world; *yat*-which; *sametya*-having achieved; *na*-not; *patanti*-fall down; *kṛta-anta-mukhe*-in the repetition of birth and death.



TRANSLATION



" 'Those who follow the path of great, saintly mystic yogīs take to the yogic gymnastic process and begin worshiping from the abdomen, where it is said that Brahman is located. Such people are called śārk, which means that they are situated in the gross bodily conception. There are also followers of the ṛṣi known as Āruṇa. Following that path, they observe the activities of the arteries. Thus they gradually rise to the heart, where subtle Brahman, Paramātmā, is situated. They then worship Him. O, unlimited Ananta! Better than these persons are the mystic yogīs who worship You from the top of their heads. Beginning with the abdomen and proceeding through the heart, they reach the top of the head and pass through the brahma-randra, the hole at the top of the skull. Thus yogīs attain the perfectional platform and do not enter the cycle of birth and death again.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.87.18).





TEXT 214





dehārāmī karma-niṣṭha--yājñikādi jana



sat-saṅge 'karma' tyaji' karaya bhajana



SYNONYMS



*dehārāmī*-those in the bodily concept of life; *karma*-niṣṭha-attracted to fruitive activities; *yājñika-ādi jana*-persons who perform ritualistic ceremonies for a better standard of life; *sat-saṅge*-in contact with devotees; *karma tyaji'*-giving up such fruitive activities; *karaya bhajana*-engages in the devotional service of the Lord.



TRANSLATION



"Those who are in the bodily conception mainly engage in fruitive activity. Those who perform yajñas and ritualistic ceremonies are also considered in the same category. However, when they are all in contact with the pure devotee, they give up their fruitive activity and fully engage in the service of the Lord.





TEXT 215





karmaṇy asminn anāśvāse



dhūma-dhūmrātmanāṁ bhavān



āpāyayati govinda-



pāda-padmāsavaṁ madhu



SYNONYMS



*karmaṇi*-in fruitive activity; *asmin*-in this; *anāśvāse*-although not positive in result; *dhūma*-dhūmra-ātmanām-whose bodies are simply becoming blackish because of smoke; *bhavān*-you; *āpāyayati*-give a chance to drink; *govinda-pāda-padma-āsavam*-the nectarean beverage flowing from the lotus feet of Govinda; *madhu*-sweet.



TRANSLATION



" 'We have just begun performing this fruitive activity, a sacrificial fire, but due to the many imperfections in our action, we are not certain of its result. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (1.18.12) was spoken to Sūta Gosvāmī at the meeting of great sages at Naimiṣāraṇya. The great sages were headed by Śaunaka, and Sūta Gosvāmī spoke of the glorious activities of the Supreme Personality of Godhead at that meeting. At that time, all the ṛṣis assembled there neglected to complete the ritualistic ceremonies because there was no positive assurance of the results. All the performers were coated with black ash due to the large amount of smoke coming from the fire.





TEXT 216





'tapasvī' prabhṛti yata dehārāmī haya



sādhu-saṅge tapa chāḍi' śrī-kṛṣṇa bhajaya



SYNONYMS



*tapasvī*-persons who undergo severe penances; *prabhṛti*-and so on; *yata*-all; *dehārāmī haya*-are within the category of the bodily concept of life; *sādhu-saṅge*-in the association of devotees; *tapa chāḍi'*-giving up all such processes of penance and austerity; *śrī*-kṛṣṇa bhajaya-engage themselves in the service of Lord Kṛṣṇa.



TRANSLATION



"The tapasvīs, those who undergo severe austerities and penances to elevate themselves to the higher planetary systems, are also in the same category. When such persons come in contact with a devotee, they give up all those practices and engage in Lord Kṛṣṇa's service.





TEXT 217





yat-pāda-sevābhirucis tapasvinām



aśeṣa-janmopacitaṁ malaṁ dhiyaḥ



sadyaḥ kṣiṇoty anvaham edhatī satī



yathā padāṅguṣṭha-viniḥsṛtā sarit



SYNONYMS



*yat-pāda-sevā-abhiruciḥ*-the taste for serving the lotus feet of Lord Kṛṣṇa; *tapasvinām*-of persons undergoing severe penances; *aśeṣa*-unlimited; *janma*-upacitam-contracted from life after life; *malam*-dirt; *dhiyaḥ*-of the intelligence; *sadyaḥ*-immediately; *kṣiṇoti*-vanquishes; *anvaham*-every day; *edhatī*-increasing; *satī*-being in the mode of goodness; *yathā*-as; *pada*-aṅguṣṭha-viniḥsṛtā-emanating from the toe of the Lord; *sarit*-the River Ganges.



TRANSLATION



" 'The taste for loving service is like the water of the River Ganges, which flows from the feet of Lord Kṛṣṇa. Every day that taste diminishes the results of sinful activities acquired over a period of many births by those who perform austerities.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (4.21.31).





TEXT 218





dehārāmī, sarva-kāma--saba ātmārāma



kṛṣṇa-kṛpāya kṛṣṇa bhaje chāḍi' saba kāma



SYNONYMS



*dehārāmī*-persons who are in the bodily concept of life; *sarva*-kāma-full of all material desires; *saba*-all; *ātmārāma*-enjoying self-satisfaction; *kṛṣṇa-kṛpāya*-by the mercy of Kṛṣṇa; *kṛṣṇa bhaje*-become engaged in the devotional service of Lord Kṛṣṇa; *chāḍi' saba kāma*-giving up all sorts of material desire.



TRANSLATION



"As long as one labors under the bodily conception, he must fulfill volumes and volumes of material desires. Thus a person is called ātmārāma. When such an ātmārāma is favored by the mercy of Kṛṣṇa, he gives up his so-called self-satisfaction and engages in the transcendental loving service of the Lord.





TEXT 219





sthānābhilāṣī tapasi sthito 'haṁ



tvāṁ prāptavān deva-munīndra-guhyam



kācaṁ vicinvann api divya-ratnaṁ



svāmin kṛtārtho 'smi varaṁ na yāce



SYNONYMS



*sthāna*-abhilāṣī-desiring a very high position in the material world; *tapasi*-in severe austerities and penances; *sthitaḥ*-situated; *aham*-I; *tvām*-You; *prāptavān*-have obtained; *deva*-muni-indra-guhyam-difficult to achieve even for great demigods, saintly persons and kings; *kācam*-a piece of glass; *vicinvan*-searching for; *api*-although; *divya-ratnam*-a transcendental gem; *svāmin*-O my Lord; *kṛta-arthaḥ asmi*-I am fully satisfied; *varam*-any benediction; *na yāce*-I do not ask.



TRANSLATION



[When he was being benedicted by the Supreme Personality of Godhead, Dhruva Mahārāja said], " 'O my Lord, because I was seeking an opulent material position, I was performing severe types of penance and austerity. Now I have gotten You, who are very difficult for the great demigods, saintly persons and kings to attain. I was searching after a piece of glass, but instead I have found a most valuable jewel. Therefore I am so satisfied that I do not wish to ask any benediction from You.'



PURPORT



This verse is from the Hari-bhakti-sudhodaya (7.28).





TEXT 220





ei cāri artha saha ha-ila 'teiśa' artha



āra tina artha śuna parama samartha



SYNONYMS



*ei*-these; *cāri*-four; *artha*-meanings; *saha*-with; *ha*-ila-there were; *teiśa artha*-twenty-three different varieties of imports; *āra tina artha*-another three imports; *śuna*-hear; *parama samartha*-very strong.



TRANSLATION



"In addition to the nineteen other meanings, this ātmārāma meaning [including those laboring under the bodily conception] makes four meanings altogether and brings the total to twenty-three meanings. Now hear of another three meanings, which are very suitable.



PURPORT



The three different meanings are (1) the word ca meaning "in due course' " (2) the words ca meaning eva, and api meaning "censure," and (3) nirgrantha, meaning "one who is very poor, without money."





TEXT 221





ca-śabde 'samuccaye', āra artha kaya



'ātmārāmāś ca munayaś ca' kṛṣṇere bhajaya



SYNONYMS



*ca-śabde*-by the word ca; *samuccaye*-in aggregation; *āra*-another; *artha*-import; *kaya*-is meant; *ātmārāmāḥ ca munayaḥ ca*-all the ātmārāmas and munis; *kṛṣṇere bhajaya*-worship Kṛṣṇa.



TRANSLATION



"As mentioned above, the word ca has been used to mean 'aggregate.' According to this meaning, all the ātmārāmas and the munis engage in Kṛṣṇa's service. Besides 'aggregate,' there is another meaning of the word ca.





TEXT 222





'nirgranthāḥ' hañā ihāṅ 'api'--nirdhāraṇe



'rāmaś ca kṛṣṇaś ca' yathā viharaye vane



SYNONYMS



*nirgranthāḥ hañā*-being liberated saintly persons; *ihāṅ*-here; *api*-the word api; *nirdhāraṇe*-in the sense of certainty; *rāmaḥ ca kṛṣṇaḥ ca*-both Rāma and Kṛṣṇa; *yathā*-as; *viharaye*-enjoy walking; *vane*-in the forest.



TRANSLATION



"The word nirgranthāḥ is used as an adjective, and api is used in the sense of certainty. For instance, rāmaś ca kṛṣṇaś ca means that both Rāma and Kṛṣṇa enjoy walking in the forest.



Because it is said that both Rāma and Kṛṣṇa enjoy wandering in the forest, it is understood that both of Them are enjoying Their tour within the forest.





TEXT 223





ca-śabde 'anvācaye' artha kahe āra



'baṭo, bhikṣām aṭa, gāṁ cānaya' yaiche prakāra



SYNONYMS



*ca-śabde*-by the word ca; *anvācaye*-in presenting an action of secondary importance; *artha*-meaning; *kahe*-says; *āra*-another; *baṭo*-O brahmacārī: bhikṣām aṭa-just bring some alms; *gām ca ānaya*-also, at the same time, bring the cows; *yaiche prakāra*-in this way.



TRANSLATION



"The word ca also means anvācaye, which means to present a secondary thing to be done at the same time. This is the way of understanding the word anvācaye. An example is: 'O brahmacārī, go out to collect alms and at the same time bring in the cows.'





TEXT 224





kṛṣṇa-manane muni kṛṣṇe sarvadā bhajaya



'ātmārāmā api' bhaje,--gauṇa artha kaya



SYNONYMS



*kṛṣṇa-manane*-in meditating on Kṛṣṇa; *muni*-saintly persons; *kṛṣṇe*-unto Lord Kṛṣṇa; *sarvadā*-always; *bhajaya*-perform devotional service; *ātmārāmāḥ api*-also those who are ātmārāmas; *bhaje*-engage themselves in devotional service; *gauṇa artha kaya*-this is also another secondary import.



TRANSLATION



"Saintly persons who are always meditating upon Kṛṣṇa are engaged in the devotional service of the Lord. The ātmārāmas are also engaged in the Lord's service. That is the indirect import.



PURPORT



The anvācaye meaning of the word ca indicates that between the two words compounded by the word ca, one is given more importance, and the other is considered subordinate. For example: "O brahmacārī, please go out and collect alms and at the same time bring in the cows." In this statement, the collection of alms is of first importance, and the second business of collecting the cows is subordinate. Similarly, one who always meditates upon Kṛṣṇa is mainly a devotee of Kṛṣṇa engaged in His devotional service. Other ātmārāmas are subordinate in devotional service.





TEXT 225





'ca' evārthe--'munayaḥ eva' kṛṣṇere bhajaya



"ātmārāmā api"--'api' 'garhā'-artha kaya



SYNONYMS



*ca*-the word ca; *eva-arthe*-in the sense of eva; *munayaḥ eva*-just the saintly persons; *kṛṣṇere bhajaya*-engage themselves in the devotional service of Lord Kṛṣṇa; *ātmārāmāḥ api*-also in this combination, ātmārāmā api; *api*-the word api; *garhā-artha kaya*-in the sense of censure.



TRANSLATION



"The word ca is also used to indicate the certainty that only saintly persons are engaged in rendering devotional service to Kṛṣṇa. In the combination ātmārāmā api, api is used in the sense of censure.





TEXT 226





'nirgrantha hañā'--ei duṅhāra 'viśeṣaṇa'



āra artha śuna, yaiche sādhura saṅgama



SYNONYMS



*nirgrantha hañā*-becoming nirgrantha; *ei*-this; *duṅhāra*-of both; *viśeṣaṇa*-the adjective; *āra artha*-another import; *śuna*-please hear; *yaiche*-in which; *sādhura saṅgama*-there is association with devotees.



TRANSLATION



"The word nirgrantha is taken as an adjective modifying muni and ātmārāma. There is another meaning, which you may hear from Me, indicating association with a devotee. Now I shall explain how it is that through the association of devotees, even a nirgrantha can become a devotee.





TEXT 227





nirgrantha-śabde kahe tabe 'vyādha', 'nirdhana'



sādhu-saṅge seha kare śrī-kṛṣṇa-bhajana



SYNONYMS



*nirgrantha-śabde*-by the word nirgrantha; *kahe*-is said; *tabe*-therefore; *vyādha*-a hunter; *nirdhana*-without any riches; *sādhu-saṅge*-by the association of a saintly person; *seha*-he also; *kare*-engages himself; *śrī-kṛṣṇa-bhajana*-in the devotional service of Lord Kṛṣṇa.



TRANSLATION



"The word nirgrantha-when combined with api, used in the sense of certainty-indicates a person who is a hunter by profession or who is very poor. Nonetheless, when such a person associates with a great saint like Nārada, he engages in Lord Kṛṣṇa's devotional service.





TEXT 228





'kṛṣṇārāmāś ca' eva--haya kṛṣṇa-manana



vyādha hañā haya pūjya bhāgavatottama



SYNONYMS



*kṛṣṇa-ārāmāḥ ca*-one who takes pleasure in Kṛṣṇa; *eva*-certainly; *haya*-there is; *kṛṣṇa*-manana-meditation on Kṛṣṇa; *vyādha hañā*-being a hunter; *haya*-is; *pūjya*-worshipable; *bhāgavata-uttama*-the best of the devotees.



TRANSLATION



"The words kṛṣṇārāmaś ca refer to one who takes pleasure in thinking of Kṛṣṇa. Even though such a person may be a hunter, he is still worshipable and is the best of devotees.





TEXT 229





eka bhakta-vyādhera kathā śuna sāvadhāne



yāhā haite haya sat-saṅga-mahimāra jñāne



SYNONYMS



*eka bhakta-vyādhera*-one devotee who was a hunter; *kathā*-narration; *śuna*-please hear; *sāvadhāne*-with attention; *yāhā haite*-from which; *haya*-there is; *sat*-saṅga-mahimāra jñāne-knowledge of the greatness of association with a great devotee.



TRANSLATION



"I shall now narrate the story of how the hunter became a great devotee by the association of such an exalted personality as Nārada Muni. From this story, one can understand the greatness of association with pure devotees.





TEXT 230





eka dina śrī-nārada dekhi' nārāyaṇa



triveṇī-snāne prayāga karilā gamana



SYNONYMS



*eka dina*-one day; *śrī-nārada*-the great saintly person Nārada; *dekhi' nārāyaṇa*-after visiting Lord Nārāyaṇa; *tri-veṇī-snāne*-to bathe at the confluence of the Ganges, Yamunā and Sarasvatī rivers; *prayāga*-to Prayāga; *karilā gamana*-went.



TRANSLATION



"Once upon a time the great saint Nārada, after visiting Lord Nārāyaṇa in the Vaikuṇṭhas, went to Prayāga to bathe at the confluence of three rivers-the Ganges, Yamunā and Sarasvatī.



PURPORT



The great saint Nārada is so liberated that he can go to the Vaikuṇṭha planets to see Nārāyaṇa and then immediately come to this planet in the material world and go to Prayāga to bathe in the confluence of three rivers. The word tri-veṇī refers to a confluence of three rivers. This confluence is still visited by many hundreds of thousands of people who go there to bathe, especially during the month of January (Māgha-melā). A liberated person who has no material body can go anywhere and everywhere; therefore a living entity is called sarva-ga, which indicates that he can go anywhere and everywhere. Presently scientists are trying to go to other planets, but due to their material bodies, they are not free to move at will. However, when one is situated in his original spiritual body, he can move anywhere and everywhere without difficulty. Within this material world there is a planet called Siddhaloka, whose inhabitants can go from one planet to another without the aid of a machine or space rocket. In the material world every planet has a specific advantage (vibhūti-bhinna). In the spiritual world, however, all the planets and their inhabitants are composed of spiritual energy. Because there are no material impediments, it is said that everything in the spiritual world is one.





TEXT 231





vana-pathe dekhe mṛga āche bhūme paḍi'



bāṇa-viddha bhagna-pāda kare dhaḍ-phaḍi



SYNONYMS



*vana*-pathe-on the forest path; *dekhe*-saw; *mṛga*-deer; *āche*-there was; *bhūme paḍi'*-lying on the ground; *bāṇa*-viddha-pierced by an arrow; *bhagna*-pāda-broken legs; *kare dhaḍ*-phaḍi-twisting with pain.



TRANSLATION



"Nārada Muni saw that a deer was lying on the path through the forest and that it was pierced by an arrow. It had broken legs and was twisting due to much pain.





TEXT 232





āra kata-dūre eka dekhena śūkara



taiche viddha bhagna-pāda kare dhaḍ-phaḍa



SYNONYMS



*āra kata*-dūre-still farther along; *eka*-one; *dekhena*-sees; *śūkara*-a boar; *taiche*-similarly; *viddha*-pierced; *bhagna*-pāda-broken legs; *kare dhaḍ*-phaḍa-twists in pain.



TRANSLATION



"Farther ahead, Nārada Muni saw a boar pierced by an arrow. Its legs were also broken, and it was twisting in pain.





TEXT 233





aiche eka śaśaka dekhe āra kata-dūre



jīvera duḥkha dekhi' nārada vyākula-antare



SYNONYMS



*aiche*-similarly; *eka śaśaka*-one rabbit; *dekhe*-he sees; *āra kata*-dūre-still farther ahead; *jīvera*-of the living entity; *duḥkha dekhi'*-seeing such horrible miseries; *nārada*-the great saintly person; *vyākula-antare*-very pained within himself.



TRANSLATION



"When he went farther, he saw a rabbit that was also suffering. Nārada Muni was greatly pained at heart to see living entities suffer so.





TEXT 234





kata-dūre dekhe vyādha vṛkṣe oṅta hañā



mṛga māribāre āche bāṇa yuḍiyā



SYNONYMS



*kata*-dūre-somewhat farther; *dekhe*-Nārada Muni saw; *vyādha*-the hunter; *vṛkṣe oṅta hañā*-hiding behind a tree; *mṛga māribāre*-to kill the animals; *āche*-was there; *bāṇa yuḍiyā*-with arrows in the hand.



TRANSLATION



"When Nārada Muni advanced farther, he saw a hunter behind a tree. This hunter was holding arrows, and he was ready to kill more animals.





TEXT 235





śyāma-varṇa rakta-netra mahā-bhayaṅkara



dhanur-bāṇa haste,--yena yama daṇḍa-dhara



SYNONYMS



*śyāma*-varṇa-blackish color; *rakta*-netra-reddish eyes; *mahā-bhayaṅkara*-very fearful bodily features; *dhanuḥ*-bāṇa haste-with arrows and bow in hand; *yena yama daṇḍa*-dhara-exactly like the superintendent of death, Yamarāja.



TRANSLATION



"The hunter's body was blackish. He had reddish eyes, and he appeared fierce. It was as if the superintendent of death, Yamarāja, was standing there with bows and arrows in his hands.





TEXT 236





patha chāḍi' nārada tāra nikaṭe calila



nārade dekhi' mṛga saba palāñā gela



SYNONYMS



*patha chāḍi'*-leaving aside the path; *nārada*-the saintly person Nārada; *tāra nikaṭe*-near him; *calila*-went; *nārade dekhi'*-seeing Nārada; *mṛga*-the animals; *saba*-all; *palāñā gela*-left, running away.



TRANSLATION



"When Nārada Muni left the forest path and went to the hunter, all the animals immediately saw him and fled.





TEXT 237





kruddha hañā vyādha tāṅre gāli dite cāya



nārada-prabhāve mukhe gāli nāhi āya



SYNONYMS



*kruddha hañā*-being very angry; *vyādha*-the hunter; *tāṅre*-him; *gāli dite cāya*-wanted to abuse; *nārada-prabhāve*-by the influence of Nārada; *mukhe*-in the mouth; *gāli*-abusive language; *nāhi āya*-did not come.



TRANSLATION



"When all the animals fled, the hunter wanted to chastise Nārada with abusive language, but due to Nārada's presence, he could not utter anything abusive.





TEXT 238





"gosāñi, prayāṇa-patha chāḍi' kene āilā



tomā dekhi' mora lakṣya mṛga palāilā"



SYNONYMS



*gosāñi*-O great saintly person; *prayāṇa*-patha chāḍi'-leaving aside the general path; *kene*-why; *āilā*-have you come; *tomā dekhi'*-seeing you; *mora lakṣya*-my targets; *mṛga*-the animals; *palāilā*-fled.



TRANSLATION



"The hunter addressed Nārada Muni: 'O gosvāmī! O great saintly person! Why have you left the general path through the forest to come to me? Simply by seeing you, all the animals I was hunting have now fled.'





TEXT 239





nārada kahe,--"patha bhuli' āilāṅa puchite



mane eka saṁśaya haya, tāhā khaṇḍāite



SYNONYMS



*nārada kahe*-Nārada Muni replied; *patha bhuli'*-leaving the general path; *āilāṅa*-I have come; *puchite*-to inquire from you; *mane*-in my mind; *eka*-one; *saṁśaya haya*-there is a doubt; *tāhā*-that; *khaṇḍāite*-to cause to break.



TRANSLATION



"Nārada Muni replied, 'Leaving the path, I have come to you to settle a doubt that is in my mind.





TEXT 240





pathe ye śūkara-mṛga, jāni tomāra haya"



vyādha kahe,--"yei kaha, sei ta' niścaya"



SYNONYMS



*pathe*-on the path; *ye*-those; *śūkara*-mṛga-boars and other animals; *jāni*-I can understand; *tomāra haya*-all belong to you; *vyādha kahe*-the hunter replied; *yei kaha*-whatever you are saying; *sei ta' niścaya*-it is a fact.



TRANSLATION



" 'I was wondering whether all the boars and other animals that are half-killed belong to you.' The hunter replied, 'Yes, what you are saying is so.'





TEXT 241





nārada kahe,--"yadi jīve māra' tumi bāṇa



ardha-mārā kara kene, nā lao parāṇa?"



SYNONYMS



*nārada kahe*-Nārada Muni said; *yadi*-if; *jīve*-in the animals; *māra'*-pierce; *tumi*-you; *bāṇa*-your arrows; *ardha-mārā kara*-you half-kill; *kene*-why; *nā lao parāṇa*-don't you take their lives completely.



TRANSLATION



"Nārada Muni then inquired, 'Why did you not kill the animals completely? Why did you half-kill them by piercing their bodies with arrows?'





TEXT 242





vyādha kahe,--"śuna, gosāñi, 'mṛgāri' mora nāma



pitāra śikṣāte āmi kari aiche kāma



SYNONYMS



*vyādha kahe*-the hunter replied; *śuna*-please hear; *gosāñi*-O great saintly person; *mṛga-ari*-the enemy of the animals; *mora nāma*-my name; *pitāra śikṣāte*-by the teaching of my father; *āmi*-I; *kari*-do; *aiche kāma*-such acts.



TRANSLATION



"The hunter replied, 'My dear saintly person, my name is Mṛgāri, enemy of animals. My father taught me to kill them in that way.





TEXT 243





ardha-mārā jīva yadi dhaḍ-phaḍa kare



tabe ta' ānanda mora bāḍaye antare"



SYNONYMS



*ardha*-mārā jīva-half-killed living beings; *yadi*-if; *dhaḍ*-phaḍa kare-twist and turn because of suffering; *tabe*-then; *ta'*-certainly; *ānanda*-pleasure; *mora*-my; *bāḍaye antare*-increases within.



TRANSLATION



" 'When I see half-killed animals suffer, I feel great pleasure.'





TEXT 244





nārada kahe,--'eka-vastu māgi tomāra sthāne'



vyādha kahe,--"mṛgādi laha, yei tomāra mane



SYNONYMS



*nārada kahe*-Nārada Muni said; *eka-vastu māgi*-I wish to beg one thing; *tomāra sthāne*-from you; *vyādha kahe*-the hunter replied; *mṛga-ādi laha*-take some of the hunted animals; *yei tomāra mane*-whatever you like.



TRANSLATION



"Nārada Muni then told the hunter, 'I have one thing to beg of you.' The hunter replied, 'You may take whatever animals or anything else you would like.





TEXT 245





mṛga-chāla cāha yadi, āisa mora ghare



yei cāha tāhā diba mṛga-vyāghrāmbare"



SYNONYMS



*mṛga*-chāla-deerskin; *cāha yadi*-if you want; *āisa mora ghare*-come to my place; *yei cāha*-whatever you want; *tāhā*-that; *diba*-I shall give; *mṛga*-vyāghra-ambare-whether a deerskin or a tiger skin.



TRANSLATION



" 'I have many skins if you would like them. I shall give you either a deerskin or a tiger skin.'





TEXT 246





nārada kahe,--"ihā āmi kichu nāhi cāhi



āra eka-dāna āmi māgi tomā-ṭhāñi



SYNONYMS



*nārada kahe*-Nārada Muni said; *ihā*-this; *āmi kichu nāhi cāhi*-I don't want any; *āra*-another; *eka-dāna*-one charity; *āmi*-I; *māgi*-beg; *tomā-ṭhāñi*-from you.



TRANSLATION



"Nārada Muni said, 'I do not want any of the skins. I am only asking one thing from you in charity.





TEXT 247





kāli haite tumi yei mṛgādi māribā



prathamei māribā, ardha-mārā nā karibā"



SYNONYMS



*kāli haite*-from tomorrow; *tumi*-you; *yei*-whatever; *mṛga-ādi*-animals; *māribā*-you will kill; *prathamei māribā*-kill them in the beginning; *ardha*-mārā-half-killing; *nā karibā*-do not do.



TRANSLATION



" 'I beg you that from this day on you will kill animals completely and not leave them half-dead.'





TEXT 248





vyādha kahe,--"kibā dāna māgilā āmāre



ardha mārile kibā haya, tāhā kaha more"



SYNONYMS



*vyādha kahe*-the hunter replied; *kibā dāna*-what kind of charity; *māgilā āmāre*-have you begged from me; *ardha mārile*-in half-killing; *kibā*-what; *haya*-there is; *tāhā*-that; *kaha more*-kindly explain to me.



TRANSLATION



"The hunter replied, 'My dear sir, what are you asking of me? What is wrong with the animals' lying there half-killed? Will you please explain this to me?'





TEXT 249





nārada kahe,--"ardha mārile jīva pāya vyathā



jīve duḥkha ditecha, tomāra ha-ibe aiche avasthā



SYNONYMS



*nārada kahe*-Nārada Muni replied; *ardha mārile*-by half-killing the animals; *jīva pāya vyathā*-the living beings suffer too much pain; *jīve duḥkha ditecha*-you are giving troubles to the living beings; *tomāra*-your; *ha*-ibe-there will be; *aiche avasthā*-the same suffering in retaliation.



TRANSLATION



"Nārada Muni replied, 'If you leave the animals half-dead, you are purposefully giving them pain. Therefore you will have to suffer in retaliation.'



PURPORT



This is an authoritative statement given by the greatest authority, Nārada Muni. If one gives another living entity unnecessary pain, one will certainly be punished by the laws of nature by a similar pain. Although the hunter Mṛgāri was uncivilized, he still had to suffer the results of his sinful activities. However, if a civilized man kills animals regularly in a slaughterhouse to maintain his so-called civilization, using scientific methods and machines to kill animals, one cannot even estimate the suffering awaiting him. So-called civilized people consider themselves very advanced in education, but they do not know about the stringent laws of nature. According to nature's law, it is a life for a life. We can hardly imagine the sufferings of one who maintains a slaughterhouse. He endures suffering not only in this life, but in his next life also. It is said that a hunter, murderer or killer is advised not to live and not to die. If he lives, he accumulates even more sins, which bring about more suffering in a future life. He is advised not to die because his dying means that he immediately begins to endure more suffering. Therefore he is advised not to live and not to die.





As followers of the Vedic principles, we accept the statements of Nārada Muni in this regard. It is our duty to see that no one suffers due to sinful activities. Foolish rascals are described in *Bhagavad-gītā* as māyayāpahṛta-jñānāḥ, which indicates that although they are superficially educated, māyā has taken their real knowledge away. Such people are presently leading human society. In *Śrīmad-Bhāgavatam* they are also described as andhā yathāndhair upanīyamānāḥ. These rascals are themselves blind, and yet they are leading others who are blind. When people follow such leaders, they suffer unlimited pains in the future. Despite so-called advancement, all this is happening. Who is safe? Who is happy? Who is without anxiety?





TEXT 250





vyādha tumi, jīva māra--'alpa' aparādha tomāra



kadarthanā diyā māra'--e pāpa 'apāra'



SYNONYMS



*vyādha tumi*-you are a hunter; *jīva māra*-your occupation is to kill animals; *alpa*-slight; *aparādha*-offense; *tomāra*-your; *kadarthanā diyā*-unnecessarily giving them pain; *māra'*-when you kill; *e pāpa apāra*-this sinful activity is unlimited.



TRANSLATION



"Nārada Muni continued, 'My dear hunter, your business is killing animals. That is a slight offense on your part, but when you consciously give them unnecessary pain by leaving them half-dead, you incur very great sins.'



PURPORT



This is another good instruction to animal killers. There are always animal killers and animal eaters in human society because less civilized people are accustomed to eating meat. In Vedic civilization, meat-eaters are advised to kill an animal for the goddess Kālī or a similar demigod. This is in order not to give the animal unnecessary pain, as slaughterhouses do. In the balidāna sacrifice to a demigod, it is recommended to cut the throat of an animal with one slice. This should be done on a dark-moon night, and the painful noises expressed by the animal at the time of being slaughtered are not to be heard by anyone. There are also many other restrictions. Slaughter is only allowed once a month, and the killer of the animal has to suffer similar pains in his next life. At the present moment, so-called civilized men do not sacrifice animals to a deity in a religious or ritualistic way. They openly kill animals daily by the thousands for no purpose other than the satisfaction of the tongue. Because of this the entire world is suffering in so many ways. Politicians are unnecessarily declaring war, and, according to the stringent laws of material nature, massacres are taking place between nations.





prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate



"The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature." (Bg. 3.27) The laws of prakṛti (nature) are very stringent. No one should think that he has the freedom to kill animals and not suffer the consequences. One cannot be safe by doing this. Nārada Muni herein says that animal killing is offensive, especially when animals are given unnecessary pain. Meat-eaters and animal killers are advised not to purchase meat from the slaughterhouse. They can worship Kālī once a month, kill some unimportant animal and eat it. Even by following this method, one is still an offender.





TEXT 251





kadarthiyā tumi yata mārilā jīvere



tārā taiche tomā māribe janma-janmāntare"



SYNONYMS



*kadarthiyā*-giving unnecessary pangs; *tumi*-you; *yata*-all; *mārilā*-killed; *jīvere*-the living entities; *tārā*-all of them; *taiche*-similarly; *tomā*-you; *māribe*-will kill; *janma*-janma-antare-life after life.



TRANSLATION



"Nārada Muni continued, 'All the animals that you have killed and given unnecessary pain will kill you one after the other in your next life and in life after life.'



PURPORT



This is another authoritative statement made by the great sage Nārada. Those who kill animals and give them unnecessary pain-as people do in slaughterhouses-will be killed in a similar way in the next life and in many lives to come. One can never be excused from such an offense. If one kills many thousands of animals in a professional way so that other people can purchase the meat to eat, one must be ready to be killed in a similar way in his next life and in life after life. There are many rascals who violate their own religious principles. According to Judeo-Christian scriptures, it is clearly said, "Thou shalt not kill." Nonetheless, giving all kinds of excuses, even the heads of religions indulge in killing animals while trying to pass as saintly persons. This mockery and hypocrisy in human society bring about unlimited calamities; therefore occasionally there are great wars. Masses of such people go out onto battlefields and kill themselves. Presently they have discovered the atomic bomb, which is simply awaiting wholesale destruction. If people want to be saved from the killing business life after life, they must take to Kṛṣṇa consciousness and cease sinful activity. The International Society for Krishna Consciousness recommends that everyone abandon meat-eating, illicit sex, intoxication and gambling. When one gives up these sinful activities, he can understand Kṛṣṇa and take to this Kṛṣṇa consciousness movement. We therefore request everyone to abandon sinful activity and chant the Hare Kṛṣṇa mantra. In this way people can save themselves from repeated birth and death.





TEXT 252





nārada-saṅge vyādhera mana parasanna ha-ila



tāṅra vākya śuni' mane bhaya upajila



SYNONYMS



*nārada-saṅge*-in the association of the great sage Nārada Muni; *vyādhera*-of the hunter; *mana*-the mind; *parasanna ha*-ila-became cleansed and satisfied; *tāṅra*-his; *vākya*-words; *śuni'*-hearing; *mane*-in the mind; *bhaya upajila*-some fear arose.



TRANSLATION



"In this way, through the association of the great sage Nārada Muni, the hunter was a little convinced of his sinful activity. He therefore became somewhat afraid due to his offenses.



PURPORT



This is the effect of associating with a pure devotee. Our preachers who are preaching Kṛṣṇa consciousness all over the world should follow in the footsteps of Nārada Muni and become purified by following the four principles and chanting the Hare Kṛṣṇa mahā-mantra. This will make them fit to become Vaiṣṇavas. Then, when they speak to sinful people about the teachings of this Kṛṣṇa consciousness movement, people will be affected and take the instructions. We receive instructions in devotional service through the disciplic succession. Nārada Muni is our original guru because he is the spiritual master of Vyāsadeva. Vyāsadeva is the spiritual master of our disciplic succession; therefore we should follow in the footsteps of Nārada Muni and become pure Vaiṣṇavas. A pure Vaiṣṇava is one who has no ulterior motive. He has totally dedicated himself to the service of the Lord. He does not have material desires, and he is not interested in so-called learning and philanthropic work. The so-called learned scholars and philanthropists are actually karmīs and jñānīs, and some are actually misers engaged in sinful activity. All are condemned because they are not devotees of Lord Kṛṣṇa.





This is a chance to become purified by associating with this Kṛṣṇa consciousness movement and strictly following the rules and regulations. By chanting the Hare Kṛṣṇa mahā-mantra, one can become free from all contamination, especially contamination brought about by the killing of animals. Lord Kṛṣṇa Himself requested:



sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ



"Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear." (Bg. 18.66)





We should take this instruction from Kṛṣṇa and follow in the footsteps of Nārada Muni in the disciplic succession. If we simply surrender unto Kṛṣṇa's lotus feet and take this Kṛṣṇa consciousness movement seriously, we can be freed from the karma incurred by sin. If we are intelligent enough, we shall engage in the loving service of the Lord. Then our lives will be successful, and we shall not have to suffer like the hunter life after life. By killing animals, not only will we be bereft of the human form but we will have to take an animal form and somehow or other be killed by the same type of animal we have killed. This is the law of nature. The Sanskrit word māṁsa means "meat." It is said: māṁ saḥ khadati iti māṁsaḥ. That is, "I am now eating the flesh of an animal who will some day in the future be eating my flesh."





TEXT 253





vyādha kahe,--"bālya haite ei āmāra karma



kemane tarimu muñi pāmara adhama?



SYNONYMS



*vyādha kahe*-the hunter said; *bālya haite*-from the very beginning of my childhood; *ei āmāra karma*-I have been taught this business (half-killing animals); *kemane*-how; *tarimu*-shall become free from these sinful activities; *muñi*-I; *pāmara adhama*-sinful and misled.



TRANSLATION



"The hunter then admitted that he was convinced of his sinful activity, and he said, 'I have been taught this business from my very childhood. Now I am wondering how I can become freed from these unlimited volumes of sinful activity.'



This kind of admission is very beneficial as long as one does not again commit sin. Cheating and hypocrisy are not tolerated by higher authorities. If one understands what sin is, he should give it up with sincerity and regret and surrender unto the lotus feet of the Supreme Personality of Godhead through His agent, the pure devotee. In this way, one can be freed from the reactions of sin and make progress in devotional service. However, if one continues committing sins after making some atonement, he will not be saved. In the śāstras, such atonement is compared to an elephant's bathing. An elephant takes a very good bath and cleanses its body very nicely, but as soon as it comes out of the water, it picks up some dust on the shore and throws it all over its body. Atonement may be carried out very nicely, but it will not help a person if he continues committing sins. Therefore the hunter first admitted his sinful activity before the saintly person Nārada and then asked how he could be saved.





TEXT 254





ei pāpa yāya mora, kemana upāye?



nistāra karaha more, paḍoṅ tomāra pāye"



SYNONYMS



*ei*-this; *pāpa yāya mora*-sinful reaction of my life can be washed off; *kemana upāye*-by what means; *nistāra karaha more*-kindly deliver me; *paḍoṅ*-I fall down; *tomāra pāye*-at your lotus feet.



TRANSLATION



"The hunter continued, 'My dear sir, please tell me how I can be relieved from the reactions of my sinful life. Now I fully surrender unto you and fall down at your lotus feet. Please deliver me from sinful reactions.'



PURPORT



By the grace of Nārada Muni, the hunter came to his good senses and immediately surrendered unto the saint's lotus feet. This is the process. By associating with a saintly person, one is able to understand the reactions of his sinful life. When one voluntarily surrenders to a saintly person who is a representative of Kṛṣṇa and follows his instructions, one can become freed from sinful reaction. Kṛṣṇa demands the surrender of a sinful man, and Kṛṣṇa's representative gives the same instructions. The representative of Kṛṣṇa never tells his disciple, "Surrender unto me." Rather he says, "Surrender unto Kṛṣṇa." If the disciple accepts this principle and surrenders himself through the representative of Kṛṣṇa, his life is saved.





TEXT 255





nārada kahe,--'yadi dhara āmāra vacana



tabe se karite pāri tomāra mocana'



SYNONYMS



*nārada kahe*-Nārada Muni replied; *yadi dhara*-if you accept; *āmāra vacana*-my instruction; *tabe*-then; *se*-this; *karite pāri*-I can do; *tomāra*-your; *mocana*-liberation.



TRANSLATION



"Nārada Muni assured the hunter, 'If you listen to my instructions, I shall find the way you can be liberated.'



PURPORT



Gaurāṅgera bhakta-gaṇe jane jane śakti dhare. The purport of this song is that the devotees of Lord Śrī Caitanya Mahāprabhu are very powerful, and each and every one of them can deliver the whole world. What, then, to speak of Nārada Muni? If one follows the instructions of Nārada Muni, one can be delivered from any amount of sinful reactions. This is the process. One must follow the instructions of a spiritual master; then one will certainly be delivered from all sinful reaction. This is the secret of success. Yasya deve parā bhaktir yathā deve tathā gurau. If one has unflinching faith in Kṛṣṇa and the spiritual master, the result is tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ: all the conclusions of revealed scriptures will be open to such a person. A pure devotee of Kṛṣṇa can make the same demands that Nārada Muni is making. He says, "If you follow my instructions, I shall take responsibility for your liberation." A pure devotee like Nārada can give assurance to any sinful man because by the grace of the Lord such a devotee is empowered to deliver any sinful person if that person follows the principles set forth.





TEXT 256





vyādha kahe,--'yei kaha, sei ta' kariba'



nārada kahe,--'dhanuka bhāṅga, tabe se kahiba'



SYNONYMS



*vyādha kahe*-the hunter replied; *yei kaha*-whatever you say; *sei ta' kariba*-that I shall do; *nārada kahe*-Nārada Muni replied; *dhanuka bhāṅga*-break your bow; *tabe*-then; *se kahiba*-I shall speak to you.



TRANSLATION



"The hunter then said, 'My dear sir, whatever you say I shall do.' Nārada immediately ordered him, 'First of all, break your bow. Then I shall tell you what is to be done.'



PURPORT



This is the process of initiation. The disciple must admit that he will no longer commit sinful activity-namely illicit sex, meat-eating, gambling and intoxication. He promises to execute the order of the spiritual master. Then the spiritual master takes care of him and elevates him to spiritual emancipation.





TEXT 257





vyādha kahe,--'dhanuka bhāṅgile vartiba kemane?'



nārada kahe,--'āmi anna diba prati-dine'



SYNONYMS



*vyādha kahe*-the hunter replied; *dhanuka bhāṅgile*-if I break my bow; *vartiba kemane*-what will be the source of my maintenance; *nārada kahe*-Nārada Muni replied; *āmi*-I; *anna*-food; *diba*-shall supply; *prati*-dine-every day.



TRANSLATION



"The hunter replied, 'If I break my bow, how shall I maintain myself?' Nārada Muni replied, 'Do not worry. I shall supply all your food every day.'



PURPORT



The source of our income is not actually the source of our maintenance. Every living being-from the great Brahmā down to an insignificant ant-is being maintained by the Supreme Personality of Godhead. Eko bahūnāṁ yo vidadhāti kāmān. The one Supreme Being, Kṛṣṇa, maintains everyone. Our so-called source of income is our own choice only. If I wish to be a hunter, it will appear that hunting is the source of my income. If I become a brāhmaṇa and completely depend on Kṛṣṇa, I do not conduct a business, but nonetheless my maintenance is supplied by Kṛṣṇa. The hunter was disturbed about breaking his bow because he was worried about his income. Nārada Muni assured the hunter because he knew that the hunter was not being maintained by the bow but by Kṛṣṇa. Being the agent of Kṛṣṇa, Nārada Muni knew very well that the hunter would not suffer by breaking the bow. There was no doubt that Kṛṣṇa would supply him food.





TEXT 258





dhanuka bhāṅgi' vyādha tāṅra caraṇe paḍila



tāre uṭhāñā nārada upadeśa kaila



SYNONYMS



*dhanuka bhāṅgi'*-breaking the bow; *vyādha*-the hunter; *tāṅra*-his (Nārada Muni's); *caraṇe*-at the lotus feet; *paḍila*-surrendered; *tāre*-him; *uṭhāñā*-raising; *nārada*-the great saint Nārada Muni; *upadeśa kaila*-gave instruction.



TRANSLATION



"Being thus assured by the great sage Nārada Muni, the hunter broke his bow, immediately fell down at the saint's lotus feet and fully surrendered. After this, Nārada Muni raised him with his hand and gave him instructions for spiritual advancement.



PURPORT



This is the process of initiation. The disciple must surrender to the spiritual master, the representative of Kṛṣṇa. The spiritual master, being in the disciplic succession stemming from Nārada Muni, is in the same category with Nārada Muni. A person can be relieved from his sinful activity if he surrenders to the lotus feet of a person who actually represents Nārada Muni. Nārada Muni gave instructions to the hunter after the hunter surrendered.





TEXT 259





"ghare giyā brāhmaṇe deha' yata āche dhana



eka eka vastra pari' bāhira hao dui-jana



SYNONYMS



*ghare giyā*-returning home; *brāhmaṇe*-to the brāhmaṇas, the most intelligent men in spiritual understanding; *deha'*-give; *yata*-whatever; *āche*-you have; *dhana*-riches; *eka eka*-each of you; *vastra pari'*-just one cloth; *bāhira hao*-leave home; *dui*-jana-both of you.



TRANSLATION



"Nārada Muni then advised the hunter, 'Return home and distribute whatever riches you have to the pure brāhmaṇas who know the Absolute Truth. After distributing all your riches to the brāhmaṇas, both you and your wife should leave home, taking only one cloth to wear.'



PURPORT



This is the process of renunciation at the stage of vānaprastha. After enjoying householder life for some time, the husband and wife must leave home and distribute their riches to brāhmaṇas and Vaiṣṇavas. One can keep his wife as an assistant in the vānaprastha stage. The idea is that the wife will assist the husband in spiritual advancement. Therefore Nārada Muni advised the hunter to adopt the vānaprastha stage and leave home. It is not that a gṛhastha should live at home until he dies. Vānaprastha is preliminary to sannyāsa. In the Kṛṣṇa consciousness movement there are many young couples engaged in the Lord's service. Eventually they are supposed to take vānaprastha, and after the vānaprastha stage the husband may take sannyāsa in order to preach. The wife may then remain alone and serve the Deity or engage in other activities within the Kṛṣṇa consciousness movement.





TEXT 260





nadī-tīre eka-khāni kuṭīra kariyā



tāra āge eka-piṇḍi tulasī ropiyā



SYNONYMS



*nadī*-tīre-on the bank of the river; *eka*-khāni-just one; *kuṭīra*-a cottage; *kariyā*-constructing; *tāra āge*-just in front of the cottage; *eka-piṇḍi*-one raised platform; *tulasī*-a tulasī plant; *ropiyā*-growing.



TRANSLATION



"Nārada Muni continued, 'Leave your home and go to the river. There you should construct a small cottage, and in front of the cottage you should grow a tulasī plant on a raised platform.





TEXT 261





tulasī-parikramā kara, tulasī-sevana



nirantara kṛṣṇa-nāma kariha kīrtana



SYNONYMS



*tulasī*-parikramā kara-circumambulate the tulasī plant; *tulasī*-sevana-just supply water to the root of tulasī-devī; *nirantara*-continuously; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *kariha*-just perform; *kīrtana*-chanting.



TRANSLATION



" 'After planting the tulasī tree before your house, you should daily circumambulate that tulasī plant, serve her by giving her water and other things, and continuously chant the Hare Kṛṣṇa mahā-mantra.'



PURPORT



This is the beginning of spiritual life. After leaving householder life, one may go to a holy place, such as the bank of the Ganges or Yamunā, and erect a small cottage. A small cottage can be constructed without any expenditure. Four logs serving as pillars can be secured by any man from the forest. The roof can be covered with leaves, and one can cleanse the inside. Thus one can live very peacefully. In any condition, any man can live in a small cottage, plant a tulasī tree, water it in the morning, offer it prayers, and continuously chant the Hare Kṛṣṇa mahā-mantra. Thus one can make vigorous spiritual advancement. This is not at all difficult. One simply has to follow the instructions of the spiritual master strictly. Then everything will be successful in due course of time. As far as eating is concerned, there is no problem. If *Kṛṣṇa, the Supreme Personality of Godhead*, supplies everyone with eatables, why should He not supply His devotee? Sometimes a devotee will not even bother to construct a cottage. He will simply go to live in a mountain cave. One may live in a cave, in a cottage beside a river, in a palace or in a big city like New York or London. In any case, a devotee can follow the instructions of his spiritual master and engage in devotional service by watering the tulasī plant and chanting the Hare Kṛṣṇa mantra. Taking the advice of Śrī Caitanya Mahāprabhu and our spiritual master, Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, one can go to any part of the world and instruct people to become devotees of the Lord by following the regulative principles, worshiping the tulasī plant and continuously chanting the Hare Kṛṣṇa mahā-mantra.





TEXT 262





āmi tomāya bahu anna pāṭhāimu dine



sei anna labe, yata khāo dui-jane"



SYNONYMS



*āmi*-I; *tomāya*-for you; *bahu*-much; *anna*-food; *pāṭhāimu*-shall send; *dine*-every day; *sei*-that; *anna*-food; *labe*-you shall take; *yata*-whatever; *khāo*-you can eat; *dui*-jane-both of you.



TRANSLATION



"Nārada Muni continued, 'I shall send sufficient food to you both every day. You can take as much food as you want.'



PURPORT



When a person takes to Kṛṣṇa consciousness, there is no need to care for material necessities. Kṛṣṇa says that He personally carries all the necessities to His devotees.





ananyāś cintayanto māṁ

ye janāḥ paryupāsate

teṣāṁ nityābhiyuktānāṁ

yoga-kṣemaṁ vahāmy aham



"Those who worship Me with love and devotion, meditating on My transcendental form-to them I carry what they lack and preserve what they have." (Bg. 9.22) Why should one be anxious about the necessities of life? The principle should be that one should not want more than what is absolutely necessary. Nārada Muni advises the hunter to accept only what is absolutely necessary for him and his wife. The devotee should always be alert to consume only those things that he absolutely requires and not create unnecessary needs.





TEXT 263





tabe sei mṛgādi tine nārada sustha kaila



sustha hañā mṛgādi tine dhāñā palāila



SYNONYMS



*tabe*-thereafter; *sei*-those; *mṛga-ādi*-animals, beginning with the deer; *tine*-three; *nārada*-the sage Nārada; *sustha kaila*-brought to their senses; *sustha hañā*-coming to consciousness; *mṛga-ādi*-the pierced animals; *tine*-three; *dhāñā palāila*-very swiftly fled away from that place.



TRANSLATION



"The three animals that were half-killed were then brought to their consciousness by the sage Nārada. Indeed, the animals got up and swiftly fled.





TEXT 264





dekhiyā vyādhera mane haila camatkāra



ghare gela vyādha, guruke kari' namaskāra



SYNONYMS



*dekhiyā*-seeing; *vyādhera*-of the hunter; *mane*-in the mind; *haila*-there was; *camatkāra*-wonder; *ghare*-home; *gela*-went; *vyādha*-the hunter; *guruke*-to the spiritual master; *kari' namaskāra*-offering obeisances.



TRANSLATION



"When the hunter saw the half-killed animals flee, he was certainly struck with wonder. He then offered his respectful obeisances to the sage Nārada and returned home.





TEXT 265





yathā-sthāne nārada gelā, vyādha ghare āila



nāradera upadeśe sakala karila



SYNONYMS



*yathā-sthāne*-to the proper destination; *nārada*-sage Nārada; *gelā*-went; *vyādha*-the hunter; *ghare āila*-came back to his house; *nāradera upadeśe*-under the instruction of the sage Nārada; *sakala karila*-he executed everything.



TRANSLATION



"After all this, Nārada Muni went to his destination. After the hunter returned home, he exactly followed the instructions of his spiritual master, Nārada.



PURPORT



For spiritual advancement one must have a bona fide spiritual master and follow his instructions in order to be assured of advancement.





TEXT 266





grāme dhvani haila,--vyādha 'vaiṣṇava' ha-ila



grāmera loka saba anna ānite lāgila



SYNONYMS



*grāme*-in the village; *dhvani haila*-there was news; *vyādha*-the hunter; *vaiṣṇava ha*-ila-has become a Vaiṣṇava, a lover and servitor of Lord Viṣṇu; *grāmera loka*-the villagers; *saba*-all kinds of; *anna*-food; *ānite lāgila*-began to bring.



TRANSLATION



"The news that the hunter had become a Vaiṣṇava spread all over the village. Indeed, all the villagers brought alms and presented them to the Vaiṣṇava who was formerly a hunter.



PURPORT



It is the duty of the public to present a gift to a saintly person, Vaiṣṇava or brāhmaṇa when going to see him. Every Vaiṣṇava is dependent on Kṛṣṇa, and Kṛṣṇa is ready to supply all of life's necessities, provided a Vaiṣṇava follows the principles set forth by the spiritual master. There are certainly many householders in our Kṛṣṇa consciousness movement. They join the movement and live in the society's centers, but if they take advantage of this opportunity and do not work but live at the expense of the movement, eating prasāda and simply sleeping, they place themselves in a very dangerous position. It is therefore advised that gṛhasthas should not live in the temple. They must live outside the temple and maintain themselves. Of course, if the gṛhasthas are fully engaged in the Lord's service according to the directions of the authorities, there is no harm in their living in a temple. In any case, a temple should not be a place to eat and sleep. A temple manager should be very careful about these things.





TEXT 267





eka-dina anna āne daśa-biśa jane



dine tata laya, yata khāya dui jane



SYNONYMS



*eka-dina*-in one day; *anna*-food; *āne*-brought; *daśa*-biśa jane-enough for ten to twenty men; *dine*-in a day; *tata laya*-would accept only as much; *yata*-as; *khāya dui jane*-the two of them required to eat.



TRANSLATION



"In one day enough food was brought for ten or twenty people, but the hunter and his wife would accept only as much as they could eat.





TEXT 268





eka-dina nārada kahe,--"śunaha, parvate



āmāra eka śiṣya āche, calaha dekhite"



SYNONYMS



*eka-dina*-one day; *nārada kahe*-Nārada Muni said; *śunaha*-please hear; *parvate*-my dear Parvata; *āmāra*-my; *eka*-one; *śiṣya*-disciple; *āche*-there is; *calaha dekhite*-let us go see.



TRANSLATION



"One day, while speaking to his friend Parvata Muni, Nārada Muni requested him to go with him to see his disciple the hunter.





TEXT 269





tabe dui ṛṣi āilā sei vyādha-sthāne



dūra haite vyādha pāila gurura daraśane



SYNONYMS



*tabe*-thereafter; *dui ṛṣi*-two saintly persons; *āilā*-came; *sei vyādha-sthāne*-to the place of that hunter; *dūra haite*-from a distant place; *vyādha*-the hunter; *pāila*-got; *gurura daraśane*-vision of his spiritual master.



TRANSLATION



"When the saintly sages came to the hunter's place, the hunter could see them coming from a distance.





TEXT 270





āste-vyaste dhāñā āse, patha nāhi pāya



pathera pipīlikā iti-uti dhare pāya



SYNONYMS



*āste*-vyaste-with great alacrity; *dhāñā*-running; *āse*-came; *patha nāhi pāya*-does not get the path; *pathera*-on the path; *pipīlikā*-ants; *iti*-uti-here and there; *dhare pāya*-touch the foot.



TRANSLATION



"With great alacrity the hunter began to run toward his spiritual master, but he could not fall down and offer obeisances because ants were running hither and thither around his feet.





TEXT 271





daṇḍavat-sthāne pipīlikāre dekhiyā



vastre sthāna jhāḍi' paḍe daṇḍavat hañā



SYNONYMS



*daṇḍavat-sthāne*-in the place where he wanted to offer his obeisances; *pipīlikāre dekhiyā*-seeing the ants; *vastre*-by the cloth; *sthāna jhāḍi'*-cleansing the place; *paḍe daṇḍa*-vat hañā-falls down flat like a rod.



TRANSLATION



"Seeing the ants, the hunter whisked them away with a piece of cloth. After thus clearing the ants from the ground, he fell down flat to offer his obeisances.



PURPORT



The word daṇḍa means "rod," and vat means "like." To offer obeisances to the spiritual master, one must fall flat exactly as a rod falls on the ground. This is the meaning of the word daṇḍavat.





TEXT 272





nārada kahe,--"vyādha, ei nā haya āścarya



hari-bhaktye hiṁsā-śūnya haya sādhu-varya



SYNONYMS



*nārada kahe*-Nārada Muni said; *vyādha*-my dear hunter; *ei nā āścarya*-this is not wonderful for you; *hari-bhaktye*-by advancement in devotional service; *hiṁsā-śūnya haya*-one becomes nonviolent and nonenvious; *sādhu*-varya-thus one becomes the best of honest gentlemen.



TRANSLATION



"Nārada Muni said, 'My dear hunter, such behavior is not at all astonishing. A man in devotional service is automatically nonviolent. He is the best of gentlemen.



PURPORT



In this verse the word sādhu-varya means "the best of gentlemen." At the present moment there are many so-called gentlemen who are expert in killing animals and birds. Nonetheless, these so-called gentlemen profess a type of religion that strictly prohibits killing. According to Nārada Muni and Vedic culture, animal killers are not even gentlemen, to say nothing of being religious men. A religious person, a devotee of the Lord, must be nonviolent. Such is the nature of a religious person. It is contradictory to be violent and at the same time call oneself a religious person. Such hypocrisy is not approved by Nārada Muni and the disciplic succession.





TEXT 273





ete na hy adbhutā vyādha



tavāhiṁsādayo guṇāḥ



hari-bhaktau pravṛttā ye



na te syuḥ paratāpinaḥ



SYNONYMS



*ete*-all these; *na*-not; *hi*-certainly; *adbhutāḥ*-wonderful; *vyādha*-O hunter; *tava*-your; *ahiṁsā-ādayaḥ*-nonviolence and others; *guṇāḥ*-qualities; *hari-bhaktau*-in devotional service; *pravṛttāḥ*-engaged; *ye*-those who; *na*-not; *te*-they; *syuḥ*-are; *paratāpinaḥ*-envious of other living entities.



TRANSLATION



" 'O hunter, good qualities like nonviolence, which you have developed, are not very astonishing, for those engaged in the Lord's devotional service are never inclined to give pain to others because of envy.'



PURPORT



This is a quotation from the Skanda Purāṇa.





TEXT 274





tabe sei vyādha doṅhāre aṅgane ānila



kuśāsana āni' doṅhāre bhaktye vasāila



SYNONYMS



*tabe*-thereafter; *sei*-that; *vyādha*-hunter; *doṅhāre*-both Nārada Muni and Parvata; *aṅgane ānila*-brought in the courtyard of his house; *kuśa-āsana āni'*-bringing straw mats for sitting; *doṅhāre*-both of them; *bhaktye*-with great devotion; *vasāila*-made to sit down.



TRANSLATION



"The hunter then received both the great sages in the courtyard of his house. He spread out a straw mat for them to sit upon, and with great devotion he begged them to sit down.





TEXT 275





jala āni' bhaktye doṅhāra pāda prakṣālila



sei jala strī-puruṣe piyā śire la-ila



SYNONYMS



*jala āni'*-bringing water; *bhaktye*-with great devotion; *doṅhāra*-of both of them; *pāda prakṣālila*-washed the feet; *sei jala*-that water; *strī*-puruṣe-husband and wife; *piyā*-drinking; *śire la*-ila-put on their heads.



TRANSLATION



"He then fetched water and washed the sages' feet with great devotion. Then both husband and wife drank that water and sprinkled it on their heads.



PURPORT



This is the process one should follow when receiving the spiritual master or someone on the level of the spiritual master. When the spiritual master comes to the residence of his disciples, the disciples should follow in the footsteps of the former hunter. It doesn't matter what one was before initiation. After initiation, one must learn the etiquette mentioned herein.





TEXT 276





kampa-pulakāśru haila kṛṣṇa-nāma gāñā



ūrdhva bāhu nṛtya kare vastra uḍāñā



SYNONYMS



*kampa*-trembling; *pulaka*-aśru-tears and jubilation; *haila*-there were; *kṛṣṇa*-nāma gāñā-chanting the Hare Kṛṣṇa mantra; *ūrdhva bāhu*-raising the arms; *nṛtya kare*-began to dance; *vastra uḍāñā*-waving his garments up and down.



TRANSLATION



"When the hunter chanted the Hare Kṛṣṇa mahā-mantra before his spiritual master, his body trembled, and tears welled in his eyes. Filled with ecstatic love, he raised his hands and began to dance, waving his garments up and down.





TEXT 277





dekhiyā vyādhera prema parvata-mahāmuni



nāradere kahe,--tumi hao sparśa-maṇi



SYNONYMS



*dekhiyā*-seeing; *vyādhera*-of the hunter; *prema*-the ecstatic love; *parvata-mahā-muni*-the great sage Parvata Muni; *nāradere kahe*-spoke to Nārada Muni; *tumi hao sparśa-maṇi*-you are certainly a touchstone.



TRANSLATION



"When Parvata Muni saw the ecstatic loving symptoms of the hunter, he told Nārada, 'Certainly you are a touchstone.'



PURPORT



When a touchstone touches iron, it turns the iron to gold. Parvata Muni called Nārada Muni a touchstone because by his touch the hunter, who was lowest among men, became an elevated and perfect Vaiṣṇava. Śrīla Bhaktivinoda Ṭhākura said that the position of a Vaiṣṇava can be tested by seeing how good a touchstone he is-that is, by seeing how many Vaiṣṇavas he has made during his life. A Vaiṣṇava should be a touchstone so that he can convert others to Vaiṣṇavism by his preaching, even though people may be fallen like the hunter. There are many so-called advanced devotees who sit in a secluded place for their personal benefit. They do not go out to preach and convert others into Vaiṣṇavas, and therefore they certainly cannot be called sparśa-maṇi, advanced devotees. Kaniṣṭha-adhikārī devotees cannot turn others into Vaiṣṇavas, but a madhyama-adhikārī Vaiṣṇava can do so by preaching. Śrī Caitanya Mahāprabhu advised His followers to increase the numbers of Vaiṣṇavas.





yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa

āmāra ājñāya guru hañā tāra' ei deśa



(Cc. Madhya 7.128)





It is Śrī Caitanya Mahāprabhu's wish that everyone should become a Vaiṣṇava and guru. Following the instructions of Śrī Caitanya Mahāprabhu and His disciplic succession, one can become a spiritual master, for the process is very easy. One can go everywhere and anywhere to preach the instructions of Kṛṣṇa. *Bhagavad-gītā* is Kṛṣṇa's instructions; therefore the duty of every Vaiṣṇava is to travel and preach *Bhagavad-gītā*, either in his country or a foreign country. This is the test of sparśa-maṇi, following in the footsteps of Nārada Muni.





TEXT 278





"aho dhanyo 'si devarṣe



kṛpayā yasya tat-kṣaṇāt



nīco 'py utpulako lebhe



lubdhako ratim acyute"



SYNONYMS



*aho*-oh; *dhanyaḥ*-glorified; *asi*-you are; *deva-ṛṣe*-O sage among the demigods; *kṛpayā*-by the mercy; *yasya*-of whom; *tat*-kṣaṇāt-immediately; *nīcaḥ api*-even though one is the lowest of men; *utpulakaḥ*-becoming agitated in ecstatic love; *lebhe*-gets; *lubdhakaḥ*-a hunter; *ratim*-attraction; *acyute*-unto the Supreme Personality of Godhead.



TRANSLATION



"Parvata Muni continued, 'My dear friend Nārada Muni, you are glorified as the sage among the demigods. By your mercy, even a lowborn person like this hunter can immediately become attached to Lord Kṛṣṇa.'



PURPORT



A pure Vaiṣṇava believes in the statements of the śāstras. This verse is quoted from Vedic literature, the Skanda Purāṇa.





TEXT 279





nārada kahe,--'vaiṣṇava, tomāra anna kichu āya?'



vyādha kahe, "yāre pāṭhāo, sei diyā yāya



SYNONYMS



*nārada kahe*-Nārada Muni said; *vaiṣṇava*-O Vaiṣṇava; *tomāra*-your; *anna*-food; *kichu āya*-does any come; *vyādha kahe*-the hunter replied; *yāre pāṭhāo*-whoever you send; *sei*-that person; *diyā*-giving something; *yāya*-goes.



TRANSLATION



"Nārada Muni then asked the hunter, 'My dear Vaiṣṇava, do you have some income for your maintenance?' The hunter replied, 'My dear spiritual master, whoever you send gives me something when he comes to see me.'



PURPORT



This confirms the statement in *Bhagavad-gītā* (9.22) to the effect that the Lord carries all necessities to His Vaiṣṇava devotee. Nārada Muni asked the former hunter how he was being maintained, and he replied that everyone who came to see him brought him something for his maintenance. Kṛṣṇa, who is situated in everyone's heart, says, "I personally carry all necessities to a Vaiṣṇava." He can order anyone to execute this. Everyone is ready to give something to a Vaiṣṇava, and if a Vaiṣṇava is completely engaged in devotional service, he need not be anxious for his maintenance.





TEXT 280





eta anna nā pāṭhāo, kichu kārya nāi



sabe dui-janāra yogya bhakṣya-mātra cāi"



SYNONYMS



*eta anna*-so much food; *nā pāṭhāo*-you do not need to send; *kichu kārya nāi*-there is no such need; *sabe*-only; *dui-janāra*-for two persons; *yogya*-requisite; *bhakṣya*-mātra-eatables; *cāi*-we want.



TRANSLATION



"The former hunter said, 'Please do not send so may grains. Only send what is sufficient for two people, no more.'



PURPORT



The former hunter only wanted enough for two people to eat, no more. It is not necessary for a Vaiṣṇava to keep a stock of food for the next day. He should receive only sufficient grains to last one day. The next day, he must again depend on the Lord's mercy. This is the instruction of Śrī Caitanya Mahāprabhu. When His personal servant Govinda sometimes kept a stock of harītakī (myrobalan), Śrī Caitanya Mahāprabhu chastised him, saying, "Why did you keep a stock for the next day?" Śrīla Rūpa Gosvāmī and others were begging daily from door to door for their sustenance, and they never attempted to stock their āśrama with food for the next day. We should not materially calculate, thinking, "It is better to stock food for a week. Why give the Lord trouble by having Him bring food daily?" One should be convinced that the Lord will provide daily. There is no need to stock food for the next day.





TEXT 281





nārada kahe,--'aiche raha, tumi bhāgyavān'



eta bali' dui-jana ha-ilā antardhāna



SYNONYMS



*nārada kahe*-Nārada Muni said; *aiche raha*-live like that; *tumi bhāgyavān*-certainly you are very fortunate; *eta bali'*-saying this; *dui*-jana-both Nārada Muni and Parvata Muni; *ha*-ilā antardhāna-disappeared.



TRANSLATION



"Nārada Muni approved his not wanting more than a daily supply of food, and he blessed him, saying, 'You are fortunate.' Nārada Muni and Parvata Muni then disappeared from that place.





TEXT 282





ei ta' kahiluṅ tomāya vyādhera ākhyāna



yā śunile haya sādhu-saṅga-prabhāva-jñāna



SYNONYMS



*ei ta' kahiluṅ*-thus I have narrated; *tomāya*-unto you; *vyādhera ākhyāna*-the story of the hunter; *yā śunile*-hearing which; *haya*-there is; *sādhu-saṅga*-of the association of devotees; *prabhāva*-of the influence; *jñāna*-knowledge.



TRANSLATION



"So far I have narrated the incident of the hunter. By hearing this narration, one can understand the influence derived by associating with devotees.



PURPORT



Śrī Caitanya Mahāprabhu wanted to stress that even a hunter, the lowest of men, could become a topmost Vaiṣṇava simply by associating with Nārada Muni or a devotee in his bona fide disciplic succession.





TEXT 283





ei āra tina artha gaṇanāte pāila



ei dui artha mili' 'chābbiśa' artha haila



SYNONYMS



*ei*-this example; *āra*-another; *tina artha*-three imports; *gaṇanāte*-in calculating; *pāila*-we have obtained; *ei dui artha mili'*-by adding these two imports; *chābbiśa*-twenty-six; *artha*-imports; *haila*-there have been.



TRANSLATION



"In this way we have found three more meanings. Combine these with the other meanings, and the total number of meanings add up to twenty-six in all.





TEXT 284





āra artha śuna, yāhā--arthera bhāṇḍāra



sthūle 'dui' artha, sūkṣme 'batriśa' prakāra



SYNONYMS



*āra*-another; *artha*-import; *śuna*-hear; *yāhā*-which; *arthera bhāṇḍāra*-storehouse of knowledge; *sthūle*-grossly; *dui artha*-two meanings; *sūkṣme*-by a subtle import; *batriśa*-thirty-two; *prakāra*-varieties.



TRANSLATION



"There is yet another meaning, which is full of a variety of imports. Actually there are two gross meanings and thirty-two subtle meanings.



PURPORT



The two gross meanings refer to regulative devotional service and spontaneous devotional service. There are also thirty-two subtle meanings. Under the heading of regulative devotional service, there are sixteen meanings: (1) a servant of the Lord as His personal associate, (2) a personal friend, (3) personal parents or similar superiors, (4) a personal beloved, (5) a servant elevated by spiritual cultivation, (6) a friend by spiritual cultivation, (7) parents and superior devotees by cultivation of devotional service, (8) a beloved wife or female friend by cultivation of devotional service, (9) a mature devotee as a servant, (10) a mature devotee as a friend, (11) a mature devotee as a parent and superior, (12) a mature devotee as wife and beloved, (13) an immature devotee as servant, (14) an immature devotee as a friend, (15) an immature devotee as father and superior, and (16) an immature devotee as a beloved. Similarly, under the heading of spontaneous devotion there are also sixteen various associates. Therefore the total number of devotees under the headings of regular devotees and spontaneous devotees is thirty-two.





TEXT 285





'ātmā'-śabde kahe--sarva-vidha bhagavān



eka 'svayaṁ bhagavān', āra 'bhagavān'-ākhyāna



SYNONYMS



*ātmā-śabde*-by the word ātmā; *kahe*-it is said; *sarva-vidha bhagavān*-all types of Personalities of Godhead; *eka*-one; *svayam bhagavān*-the original Supreme Personality of Godhead, Kṛṣṇa; *āra*-another; *bhagavān-ākhyāna*-the Personality of Godhead by an expansive designation.



TRANSLATION



"The word ātmā refers to all the different expansions of the Supreme Personality of Godhead. One of them is the Supreme Personality of Godhead Himself, Kṛṣṇa, and the others are different incarnations or expansions of Kṛṣṇa.



The word ātmā also includes all kinds of Bhagavān, the Supreme Personality of Godhead. This means that Kṛṣṇa has unlimited expansions. This is described in Brahma-saṁhitā (5.46):



dīpārcir eva hi daśāntaram abhyupetya

dīpāyate vivṛta-hetu-samāna-dharmā

yas tādṛg eva hi ca viṣṇutayā vibhāti

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



These expansions are thus compared to candles that have been lit from an original candle. All the secondary candles are equally powerful, but the original candle is that from which all the others have been lit. Kṛṣṇa is the original Supreme Personality of Godhead, and He is expanded as Balarāma, Saṅkarṣaṇa, Aniruddha, Pradyumna and Vāsudeva. In this way there are innumerable incarnations and expansions who are also called Bhagavān, the Supreme Personality of Godhead.





TEXT 286





tāṅte rame yei, sei saba--'ātmārāma'



'vidhi-bhakta', 'rāga-bhakta',--dui-vidha nāma



SYNONYMS



*tāṅte*-in all those Supreme Personalities of Godhead; *rame*-takes pleasure in devotional service; *yei*-those persons who; *sei saba*-all of them; *ātmārāma*-are also known as ātmārāma; *vidhi*-bhakta-devotees following the regulative principles; *rāga*-bhakta-devotees following spontaneous love; *dui*-vidha nāma-two different varieties.



TRANSLATION



"One who always engages in the service of the Supreme Personality of Godhead is called ātmārāma. There are two types of ātmārāma. One is an ātmārāma engaged in regulative devotional service, and the other is an ātmārāma engaged in spontaneous devotional service.





TEXT 287





dui-vidha bhakta haya cāri cāri prakāra



pāriṣada, sādhana-siddha, sādhaka-gaṇa āra



SYNONYMS



*dui*-vidha bhakta-these two varieties of ātmārāma devotees; *haya*-are; *cāri cāri prakāra*-each of four different categories; *pāriṣada*-personal associate; *sādhana*-siddha-liberated to the position of associates by perfection in devotional service; *sādhaka-gaṇa āra*-and devotees already engaged in the devotional service of the Lord.



TRANSLATION



"The ātmārāmas engaged in regulative and spontaneous devotional service are further categorized into four groups. There are the eternal associates, the associates who have become perfect by devotional service, and those who are engaged in devotional service and are called sādhaka.





TEXT 288





jāta-ajāta-rati-bhede sādhaka dui bheda



vidhi-rāga-mārge cāri cāri--aṣṭa bheda



SYNONYMS



*jāta-ajāta-rati-bhede*-by distinction of mature love and immature love; *sādhaka dui bheda*-those practicing are of two varieties; *vidhi*-regulative devotion; *rāga*-spontaneous devotion; *mārge*-on both the paths; *cāri cāri*-there are four different varieties; *aṣṭa bheda*-a total of eight kinds.



TRANSLATION



"Those who are practicing devotional service are either mature or immature. Therefore the sādhakas are of two types. Since the devotees execute either regulative devotional service or spontaneous devotional service and there are four groups within these two divisions, altogether there are eight varieties.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the original Personality of Godhead, Kṛṣṇa, is the Supreme Personality of Godhead, and His expansions are also called the Personality of Godhead. However, Kṛṣṇa is the original Supreme Personality of Godhead. Speculative philosophers and mystic yogīs also meditate upon the form of Kṛṣṇa, but this form is not the form of the original Supreme Personality of Godhead. Such a Bhagavān is but a partial representation of the Lord's full potency. Nonetheless, He has to be understood to be the Supreme Personality of Godhead. To clarify this matter, one should simply understand that Kṛṣṇa, the son of Nanda Mahārāja in Vṛndāvana, the friend of the cowherd boys and lover of the gopīs, is actually the original Supreme Personality of Godhead. He is attained by spontaneous love. Although His expansions are also called the Supreme Personality of Godhead, They are attained only by the execution of regulative devotional service.





TEXT 289





vidhi-bhaktye nitya-siddha pāriṣada--'dāsa'



'sakhā' 'guru' 'kāntā-gaṇa',--cāri-vidha prakāśa



SYNONYMS



*vidhi-bhaktye*-by regulative devotional service; *nitya*-siddha pāriṣada-eternally perfect associate; *dāsa*-the servant; *sakhā guru kāntā*-gaṇa-friends, superiors and beloved damsels; *cāri-vidha prakāśa*-they are manifested in four varieties.



TRANSLATION



"By executing regulative devotional service, one is elevated to the platform of an eternally perfect associate-such as a servant, friend, superior or beloved woman. These are of four varieties.





TEXT 290





sādhana-siddha--dāsa, sakhā, guru, kānta-gaṇa



jāta-rati sādhaka-bhakta--cāri-vidha jana



SYNONYMS



*sādhana*-siddha-those who have perfected themselves by devotional service; *dāsa*-servants; *sakhā*-friends; *guru*-superiors; *kāntā*-gaṇa-beloved damsels; *jāta*-rati sādhaka-bhakta-devotees who have become mature by devotional service; *cāri-vidha jana*-they are also of four varieties.



TRANSLATION



"Among those who have perfected themselves by devotional service, there are servants, friends, superiors and beloved damsels. Similarly, there are four types of mature devotees.





TEXT 291





ajāta-rati sādhaka-bhakta,--e cāri prakāra



vidhi-mārge bhakte ṣoḍaśa bheda pracāra



SYNONYMS



*ajāta*-rati sādhaka-bhakta-immature devotees engaged in devotional service; *e cāri prakāra*-there are also the same four varieties; *vidhi*-mārge-on the path of regulative devotional service; *bhakte*-devotees; *ṣoḍaśa bheda pracāra*-there are sixteen varieties.



TRANSLATION



"Within the category of regulative devotional service, there are also immature devotees. These are also of four varieties. Thus in regulative devotional service there are altogether sixteen varieties.





TEXT 292





rāga-mārge aiche bhakte ṣoḍaśa vibheda



dui mārge ātmārāmera batriśa vibheda



SYNONYMS



*rāga*-mārge-on the path of spontaneous loving service; *aiche*-in the same way; *bhakte*-all the devotees; *ṣoḍaśa vibheda*-divided into sixteen varieties; *dui mārge*-on the two paths, namely regulative devotional service and spontaneous devotional service; *ātmārāmera*-of persons enjoying with the Supreme Self; *batriśa vibheda*-there are thirty-two varieties of devotees.



TRANSLATION



"On the path of spontaneous devotional service, there are also sixteen categories of devotees. Thus there are thirty-two types of ātmārāmas enjoying the Supreme Lord on these two paths.





TEXT 293





'muni', 'nirgrantha', 'ca' 'api',--cāri śabdera artha



yāhāṅ yei lāge, tāhā kariye samartha



SYNONYMS



*muni*-the sage; *nirgrantha*-either learned or foolish; *ca*-also; *api*-in spite of; *cāri śabdera artha*-the meanings of these four words; *yāhāṅ*-wherever; *yei lāge*-they apply; *tāhā kariye samartha*-make them sound.



TRANSLATION



"When these thirty-two types of devotees are qualified with the words muni nirgrantha ca api, they can be increased in different ways and very soundly elaborated upon.





TEXT 294





batriśe chābbiśe mili, aṣṭa-pañcāśa



āra eka bheda śuna arthera prakāśa



SYNONYMS



*batriśe*-these thirty-two varieties; *chābbiśe*-the formerly described twenty-six varieties; *mili'*-added together; *aṣṭa-pañcāśa*-they become fifty-eight; *āra*-another; *eka*-one; *bheda*-different; *śuna*-please hear; *arthera prakāśa*-manifestation of import.



TRANSLATION



"When we add the twenty-six types of devotees to these thirty-two, they altogether number fifty-eight. You may now hear from Me of manifestations with different meanings.





TEXT 295





itaretara 'ca' diyā samāsa kariye



'āṭānna' bāra ātmārāma nāma la-iye



SYNONYMS



*itaretara*-in different varieties; *ca*-the word ca; *diyā*-adding; *samāsa kariye*-make a compound word; *āṭānna bāra*-fifty-eight times; *ātmārāma*-the ātmārāma devotees; *nāma la-iye*-I take their different names.



TRANSLATION



"In this way, as I add the word ca to one word after another, I make a compound. Thus the different names of ātmārāmas can be taken fifty-eight times.





TEXT 296





'ātmārāmāś ca ātmārāmāś ca' āṭānna-bāra



śeṣe saba lopa kari' rākhi eka-bāra



SYNONYMS



*ātmārāmāḥ ca ātmārāmāḥ ca*-repeating ātmārāmāḥ; *āṭānna*-bāra-fifty-eight times; *śeṣe*-at the end; *saba lopa kari'*-rejecting all; *rākhi*-we keep; *eka*-bāra-only one.



TRANSLATION



"In this way, one can repeat the word ātmārāmāḥ with ca for each of the fifty-eight meanings. By following the rule previously stated and rejecting all but the last, we retain that which represents all the meanings.





TEXT 297





sarūpāṇām eka-śeṣa eka-vibhaktau,



uktārthānām aprayoga iti



SYNONYMS



*sa-rūpāṇām*-of words of the same form; *eka-śeṣaḥ*-only the last; *eka-vibhaktau*-in the same case; *ukta-arthānām*-of the previously spoken meanings; *aprayogaḥ*-nonapplication; *iti*-thus.



TRANSLATION



" 'Of words having the same form and case termination, the last one is the only one retained.'



PURPORT



This is a quotation from Pāṇini's sūtras (1.2.64).





TEXT 298





āṭānna ca-kārera saba lopa haya



eka ātmārāma-śabde āṭānna artha kaya



SYNONYMS



*āṭānna*-fifty-eight; *ca-kārera*-of the additions of the word ca; *saba lopa haya*-all of them are rejected; *eka*-one; ātmārāma-ātmārāma; *śabde*-by the word; *āṭānna artha kaya*-fifty-eight imports are automatically derived.



TRANSLATION



"When all the ca-kāra, or additions to the word ca, are taken away, fifty-eight different meanings can still be understood by the one word ātmārāma.





TEXT 299





aśvattha-vṛkṣāś ca baṭa-vṛkṣāś ca kapittha-vṛkṣāś ca āmra-vṛkṣāś ca vṛkṣāḥ



SYNONYMS



*aśvattha*-vṛkṣāḥ-banyan trees; *ca*-and; *baṭa*-vṛkṣāḥ-fig trees; *ca*-and; *kapittha-vṛkṣāḥ*-a type of tree named kapittha; *ca*-and; *āmra*-vṛkṣāḥ-mango trees; *ca*-and; *vṛkṣāḥ*-all indicated by the word "trees."



TRANSLATION



" 'By the plural word vṛkṣāḥ [trees], all trees, such as banyan trees, fig trees, kapittha trees and mango trees, are indicated.'





TEXT 300





"asmin vane vṛkṣāḥ phalanti" yaiche haya



taiche saba ātmārāma kṛṣṇe bhakti karaya



SYNONYMS



*asmin vane*-in this forest; *vṛkṣāḥ phalanti*-different varieties of trees bear fruit; *yaiche haya*-just as in this sentence; *taiche*-similarly; *saba*-all; *ātmārāma*-self-realized souls; *kṛṣṇe bhakti karaya*-engage themselves in loving devotional service to Lord Kṛṣṇa.



TRANSLATION



"This ātmārāma verse is like the sentence, 'In this forest many different trees bear fruit.' All ātmārāmas render devotional service to Lord Kṛṣṇa.





TEXT 301





'ātmārāmāś ca' samuccaye kahiye ca-kāra



'munayaś ca' bhakti kare,--ei artha tāra



SYNONYMS



*ātmārāmāḥ ca*-similarly the word ātmārāmāḥ with the word ca added; *samuccaye*-in aggregation; *kahiye*-means; *ca-kāra*-the word ca; *munayaḥ ca*-the word munayaḥ with the word ca added; *bhakti kare*-all of them engage in devotional service; *ei artha tāra*-this is the perfect meaning of the verse.



TRANSLATION



"After fifty-eight times uttering the word ātmārāmāḥ and taking ca in a sense of aggregation, one may add the word munayaḥ. That will mean that they also render devotional service to Lord Kṛṣṇa. In this way there are fifty-nine meanings.





TEXT 302





'nirgranthā eva' hañā, 'api'--nirdhāraṇe



ei 'ūnaṣaṣṭi' prakāra artha kariluṅ vyākhyāne



SYNONYMS



*nirgranthā*-the word nirgranthā; *eva*-also the word eva; *hañā*-becoming; *api*-the word api; *nirdhāraṇe*-in fixation; *ei ūnaṣaṣṭi prakāra artha*-in this way fifty-nine imports; *kariluṅ vyākhyāne*-I have described.



TRANSLATION



"Then taking the word nirgranthā and considering api in the sense of sustenance, I have tried to explain fifty-nine meanings of the word.





TEXT 303





sarva-samuccaye āra eka artha haya



'ātmārāmāś ca munayaś ca nirgranthāś ca' bhajaya



SYNONYMS



*sarva*-samuccaye-taking all of them together; *āra*-another; *eka*-one; *artha*-import; *haya*-there is; *ātmārāmāḥ ca munayaḥ ca nirgranthāḥ ca bhajaya*-the ātmārāmas, great sages and nirgranthas (the learned and the fools) are all eligible to engage in the transcendental loving service of the Lord.



TRANSLATION



"Taking all the words together, there is another meaning. Whether one is an ātmārāma, a great sage, or nirgrantha, everyone must engage in the service of the Lord.



PURPORT



The word sarva-samuccaye is significant here. It includes all classes of men-ātmārāma, muni and nirgrantha. Everyone engages in the service of the Lord. Taking the word api in the sense of ascertainment, there are, all together, sixty different meanings.





TEXT 304





'api'-śabda--avadhāraṇe, seha cāri bāra



cāri-śabda-saṅge evera karibe uccāra



SYNONYMS



*api-śabda*-the word api; *avadhāraṇe*-in the matter of ascertaining; *seha cāri bāra*-those four times; *cāri-śabda*-four words; *saṅge*-with; *evera*-of the word eva; *karibe*-one can do; *uccāra*-pronouncing.



TRANSLATION



"The word api is then used in the sense of ascertainment, and then four times with four words the word eva can be uttered.





TEXT 305





"urukrame eva bhaktim eva ahaitukīm eva kurvanty eva"



SYNONYMS



*urukrame*-unto the most powerful; *eva*-only; *bhaktim*-devotional service; *eva*-only; *ahaitukīm*-without motives; *eva*-only; *kurvanti*-they perform; *eva*-only.



TRANSLATION



"The words urukrama, bhakti, ahaitukī and kurvanti are added to the word eva again and again. Thus another meaning is explained.





TEXT 306





ei ta' kahiluṅ ślokera 'ṣaṣṭi' saṅkhyaka artha



āra eka artha śuna pramāṇe samartha



SYNONYMS



*ei ta'*-thus; *kahiluṅ*-I have explained; *ślokera*-of the verse; *ṣaṣṭi*-sixty; *saṅkhyaka*-numbering; *artha*-imports; *āra*-another; *eka*-one; *artha*-import; *śuna*-please hear; *pramāṇe samartha*-quite fit for giving evidence.



TRANSLATION



"Now I have given sixty different meanings to the verse, and yet there is another meaning which is also very strongly evident.





TEXT 307





'ātmā'-śabde kahe 'kṣetrajña jīva'-lakṣaṇa



brahmādi kīṭa-paryanta--tāṅra śaktite gaṇana



SYNONYMS



*ātmā-śabde*-by the word ātmā; *kahe*-it is said; *kṣetra-jña jīva*-the living entity who knows about his body; *lakṣaṇa*-symptom; *brahmā-ādi*-beginning from Lord Brahmā; *kīṭa*-paryanta-down to the insignificant ant; *tāṅra*-His; *śaktite*-as the marginal potency; *gaṇana*-counting.



TRANSLATION



"The word ātmā also refers to the living entity who knows about his body. That is another symptom. From Lord Brahmā down to the insignificant ant, everyone is counted as the marginal potency of the Lord.





TEXT 308





viṣṇu-śaktiḥ parā proktā



kṣetrajñākhyā tathā parā



avidyā-karma-saṁjñānyā



tṛtīyā śaktir iṣyate



SYNONYMS



*viṣṇu-śaktiḥ*-the potency of Lord Viṣṇu; *parā*-spiritual; *proktā*-it is said; *kṣetra-jña-ākhyā*-the potency known as kṣetrajña; *tathā*-as well as; *parā*-spiritual; *avidyā*-ignorance; *karma*-fruitive activities; *saṁjñā*-known as; *anyā*-other; *tṛtīyā*-third; *śaktiḥ*-potency; *iṣyate*-known thus.



TRANSLATION



" 'The potency of Lord Viṣṇu is summarized in three categories-namely the spiritual potency, the living entities and ignorance. The spiritual potency is full of knowledge; the living entities, although belonging to the spiritual potency, are subject to bewilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities.'



PURPORT



This is a quotation from *Viṣṇu Purāṇa*. For an explanation, see *Ādi-līlā* (7.119).





TEXT 309





"kṣetrajña ātmā puruṣaḥ



pradhānaṁ prakṛtiḥ striyām"



SYNONYMS



*kṣetra-jñaḥ*-the word kṣetrajña; *ātmā*-the living entity; *puruṣaḥ*-the enjoyer; *pradhānam*-the chief; *prakṛtiḥ*-the material nature; *striyām*-in the feminine gender.



TRANSLATION



" 'The word kṣetrajña refers to the living entity, the enjoyer, the chief and material nature.'



PURPORT



This is a quotation from the Svarga-varga (7) of the Amara-kośa dictionary.





TEXT 310





bhramite bhramite yadi sādhu-saṅga pāya



saba tyaji' tabe tiṅho kṛṣṇere bhajaya



SYNONYMS



*bhramite bhramite*-wandering in different forms in different manners; *yadi*-if; *sādhu-saṅga pāya*-one obtains the association of devotees; *saba tyaji'*-giving up everything; *tabe*-then; *tiṅho*-he; *kṛṣṇere bhajaya*-engages himself in the service of Lord Kṛṣṇa.



TRANSLATION



"The living entities are wandering in different species of life on different planets, but if by chance they get the association of a pure devotee [sādhu] they give up all other engagements and engage in the service of Lord Kṛṣṇa.





TEXT 311





ṣāṭi artha kahiluṅ, saba--kṛṣṇera bhajane



sei artha haya ei saba udāharaṇe



SYNONYMS



*ṣāṭi*-sixty; *artha*-imports; *kahiluṅ*-I explained; *saba*-all; *kṛṣṇera bhajane*-aiming at rendering transcendental loving service to Kṛṣṇa; *sei artha haya*-that is the only meaning; *ei saba*-all these; *udāharaṇe*-examples.



TRANSLATION



"I have thus explained sixty different meanings, and all of them aim at the service of Lord Kṛṣṇa. After giving so many examples, that is the only meaning.





TEXT 312





'eka-ṣaṣṭi' artha ebe sphurila tomā-saṅge



tomāra bhakti-vaśe uṭhe arthera taraṅge



SYNONYMS



*eka-ṣaṣṭi*-sixty-one; *artha*-imports; *ebe*-now; *sphurila*-has awakened; *tomā*-saṅge-because of your association; *tomāra*-your; *bhakti-vaśe*-by dint of devotional service; *uṭhe*-there arises; *arthera*-of imports; *taraṅge*-waves.



TRANSLATION



"Now, due to your association, another meaning has awakened. It is due to your devotional service that these waves of meaning are arising.



PURPORT



The word ātmā refers to the living entity. From Lord Brahmā down to an insignificant ant, everyone is considered a living entity. Living entities are considered part of the Lord's marginal potency. All of them are kṣetrajña, knowers of the body. When they become nirgrantha, or free, saintly persons, they engage in Lord Kṛṣṇa's service. That is the sixty-first meaning of the verse.





TEXT 313





ahaṁ vedmi śuko vetti



vyāso vetti na vetti vā



bhaktyā bhāgavataṁ grāhyaṁ



na buddhyā na ca ṭīkayā



SYNONYMS



*aham*-I (Lord Śiva); *vedmi*-know; śukaḥ-Śukadeva Gosvāmī; *vetti*-knows; *vyāsaḥ*-Vyāsadeva; *vetti*-knows; *na vetti vā*-or may not know; *bhaktyā*-by devotional service (executed in nine different processes); *bhāgavatam*-the Bhāgavata Purāṇa (called Paramahaṁsa-saṁhitā, the text or treatise readable by the topmost transcendentalists); *grāhyam*-to be accepted; *na*-not; *buddhyā*-by so-called intelligence or experimental knowledge; *na*-nor; *ca*-also; *ṭīkayā*-by imaginary commentary.



TRANSLATION



"[Lord Śiva said,] 'I may know; Śukadeva Gosvāmī, the son of Vyāsadeva, may know; and Vyāsadeva may know or may not know the *Śrīmad Bhāgavatam*. On the whole, *Śrīmad-Bhāgavatam*, the spotless Purāṇa, can be learned only through devotional service, not by material intelligence, speculative methods or imaginary commentaries.' "



PURPORT



Devotional service includes nine processes, beginning with hearing, chanting and remembering the activities of Lord Viṣṇu. Only one who has taken to devotional service can understand *Śrīmad-Bhāgavatam*, which is the spotless Purāṇa for a transcendentalist (paramahaṁsa). So-called commentaries are useless for this purpose. According to the Vedic injunction: yasya deve parā bhaktir yathā deve tathā gurau. All Vedic literatures maintain that *Śrīmad-Bhāgavatam* has to be learned from the person bhāgavata, and to understand it one has to engage in pure devotional service. *Śrīmad-Bhāgavatam* cannot be understood by so-called erudite scholars or grammarians. One who has developed pure Kṛṣṇa consciousness and has served the pure devotee, the spiritual master, can understand *Śrīmad-Bhāgavatam*. Others cannot.





TEXT 314





artha śuni' sanātana vismita hañā



stuti kare mahāprabhura caraṇe dhariyā



SYNONYMS



*artha śuni'*-by hearing the meaning (of the ātmārāma verse); *sanātana*-Sanātana Gosvāmī; *vismita hañā*-becoming struck with wonder; *stuti kare*-offers prayers; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *caraṇe dhariyā*-touching the lotus feet.



TRANSLATION



After hearing all the explanations of all the different meanings of the ātmārāma verse, Sanātana Gosvāmī was struck with wonder. He fell down at the lotus feet of Śrī Caitanya Mahāprabhu and began to offer prayers.





TEXT 315





"sākṣāt īśvara tumi vrajendra-nandana



tomāra niśvāse sarva-veda-pravartana



SYNONYMS



*sākṣāt īśvara tumi*-You are the Supreme Personality of Godhead; *vrajendra-nandana*-the son of Mahārāja Nanda; *tomāra niśvāse*-by Your breathing; *sarva-veda*-all Vedic literatures; *pravartana*-are vibrated.



TRANSLATION



Sanātana Gosvāmī said, "My dear Lord, You are the Supreme Personality of Godhead, Kṛṣṇa, the son of Mahārāja Nanda. All the Vedic literatures are vibrated through Your breathing.





TEXT 316





tumi--vaktā bhāgavatera, tumi jāna artha



tomā vinā anya jānite nāhika samartha"



SYNONYMS



*tumi*-Your Lordship; *vaktā*-the speaker; *bhāgavatera*-of Śrīmad-Bhāgavatam; *tumi*-You; *jāna*-know; *artha*-the import; *tomā vinā*-except for You; *anya*-anyone else; *jānite*-to know; *nāhika*-is not; *samartha*-able.



TRANSLATION



"My dear Lord, You are the original speaker of the *Bhāgavatam*. You therefore know its real import. But for You, no one can understand the confidential meaning of *Śrīmad-Bhāgavatam*."



PURPORT



Following this statement by Śrīla Sanātana Gosvāmī, we have written our introduction to *Śrīmad-Bhāgavatam* (First Canto, Part One, pages 7-41).





TEXT 317





prabhu kahe,--"kene kara āmāra stavana



bhāgavatera svarūpa kene nā kara vicāraṇa?



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *kene kara*-why do you do; *āmāra stavana*-My personal glorification; *bhāgavatera sva-rūpa*-the real form of Śrīmad-Bhāgavatam; *kene*-why; *nā kara*-you do not do; *vicāraṇa*-consideration.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "Why are you glorifying Me personally? You should understand the transcendental position of *Śrīmad-Bhāgavatam*. Why don't you consider this important point?





TEXT 318





kṛṣṇa-tulya bhāgavata--vibhu, sarvāśraya



prati-śloke prati-akṣare nānā artha kaya



SYNONYMS



*kṛṣṇa*-tulya bhāgavata-Śrīmad-Bhāgavatam is identical with Kṛṣṇa; *vibhu*-the supreme; *sarva-āśraya*-the origin of everything, or that which controls everything; *prati-śloke*-in every verse; *prati-akṣare*-in every syllable; *nānā artha kaya*-there are varieties of imports.



TRANSLATION



"*Śrīmad-Bhāgavatam* is as great as Kṛṣṇa, the Supreme Lord and shelter of everything. In each and every verse of *Śrīmad-Bhāgavatam* and in each and every syllable, there are various meanings.





TEXT 319





praśnottare bhāgavate kariyāche nirdhāra



yāṅhāra śravaṇe loke lāge camatkāra



SYNONYMS



*praśna-uttare*-in the form of questions and answers; *bhāgavate*-in Śrīmad-Bhāgavatam; *kariyāche*-has made; *nirdhāra*-conclusion; *yāṅhāra śravaṇe*-hearing which; *loke*-in all people; *lāge*-there is; *camatkāra*-wonderful astonishment.



TRANSLATION



"The form of *Śrīmad-Bhāgavatam* is given in questions and answers. Thus the conclusion is established. By hearing these questions and answers, one is highly astonished.





TEXT 320





brūhi yogeśvare kṛṣṇe



brahmaṇye dharma-varmaṇi



svāṁ kāṣṭhām adhunopete



dharmaḥ kaṁ śaraṇaṁ gataḥ



SYNONYMS



*brūhi*-kindly explain; *yoga-īśvare*-the Supreme Personality of Godhead, the master of all mystic power; *kṛṣṇe*-Lord Kṛṣṇa; *brahmaṇye*-the protector of brahminical culture; *dharma-varmaṇi*-the strong arms of religious principles; *svām*-His own; *kāṣṭhām*-to the personal abode; *adhunā*-at present; *upete*-having returned; *dharmaḥ*-the religious principles; *kam*-unto what; *śaraṇam*-shelter; *gataḥ*-have gone.



TRANSLATION



" 'Now that Śrī Kṛṣṇa, the Absolute Truth, the master of all mystic powers, has departed for His own abode, please tell us by whom religious principles are presently protected.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (1.1.23) was a question raised by all the sages, who were headed by Śaunaka. This question put before the great devotee Sūta Gosvāmī is the foremost of the six questions raised. The answer to this important question is given in the next verse from *Śrīmad-Bhāgavatam* (1.3.43).





TEXT 321





kṛṣṇe svadhāmopagate



dharma-jñānādibhiḥ saha



kalau naṣṭa-dṛśām eṣa



purāṇārko 'dhunoditaḥ



SYNONYMS



*kṛṣṇe*-Lord Kṛṣṇa; *sva-dhāma*-to His personal abode; *upagate*-having returned; *dharma*-jñāna-ādibhiḥ saha-along with religious principles, transcendental knowledge, and so on; *kalau*-in this Age of Kali; *naṣṭa-dṛśām*-of persons who have lost their spiritual vision; *eṣaḥ*-this; *purāṇa*-arkaḥ-Purāṇa or Vedic literature that shines like the sun; *adhunā*-at the present moment; *uditaḥ*-has arisen.



TRANSLATION



" 'After Lord Kṛṣṇa departed for His abode along with religious principles and transcendental knowledge, this Purāṇa, *Śrīmad-Bhāgavatam*, has arisen like the sun in this Age of Kali to enlighten those who have no spiritual vision.'





TEXT 322





ei mata kahiluṅ eka ślokera vyākhyāna



vātulera pralāpa kari' ke kare pramāṇa?



SYNONYMS



*ei mata*-in this way; *kahiluṅ*-I have spoken; *eka*-one; *ślokera*-of a verse; *vyākhyāna*-the explanation; *vātulera pralāpa*-the talking of a madman; *kari'*-doing; *ke kare pramāṇa*-who will accept this as evidential proof.



TRANSLATION



"In this way, like a madman, I have explained the meaning of just one verse. I do not know who will take this as evidence.





TEXT 323





āmā-hena yebā keha 'vātula' haya



ei-dṛṣṭe bhāgavatera artha jānaya"



SYNONYMS



*āmā*-hena-exactly like Me; *yebā*-anyone who; *keha*-a person; *vātula haya*-becomes a madman; *ei*-dṛṣṭe-according to this process; *bhāgavatera*-of Śrīmad-Bhāgavatam; *artha*-import; *jānaya*-he can understand.



TRANSLATION



"If one becomes a madman like Me, he may also understand the meaning of *Śrīmad-Bhāgavatam* by this process."



PURPORT



Śrī Caitanya Mahāprabhu plainly explains that *Śrīmad-Bhāgavatam* cannot be understood by those who are materially situated. In other words, one has to become a madman like Śrī Caitanya Mahāprabhu. Apart from being the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu is an ācārya who exhibited love of God like a madman. According to His own written verse: yugāyitaṁ nimeṣeṇa. He says that for Him, "a moment seems to last twelve years." Cakṣuṣā prāvṛṣāyitam: "My tears are flowing like torrents of rain." Śūnyāyitaṁ jagat sarvam: "I feel as if the entire universe were vacant." Why? Govinda-viraheṇa me: "Due to My being separated from Govinda, Kṛṣṇa."





One can understand *Śrīmad-Bhāgavatam* only by following in the footsteps of Śrī Caitanya Mahāprabhu, who was mad for Kṛṣṇa. We cannot, of course, imitate Śrī Caitanya Mahāprabhu. It is not possible. However, unless one is very serious about understanding Kṛṣṇa, he cannot understand *Śrīmad-Bhāgavatam*. *Śrīmad-Bhāgavatam* gives the full narration of Kṛṣṇa's transcendental activities. The first nine cantos explain who Kṛṣṇa is, and the Lord's birth and activities are narrated in the Tenth Canto. In *Bhagavad-gītā* it is stated: janma karma ca me divyam. Kṛṣṇa's appearance and disappearance are transcendental, not mundane. A person is eligible to return home, back to Godhead, if he perfectly understands Kṛṣṇa and His appearance and disappearance. This is verified by *Bhagavad-gītā*: tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna.



It is therefore concluded that one has to learn about Kṛṣṇa from *Śrīmad-Bhāgavatam* and *Bhagavad-gītā*, and one has to follow in the footsteps of Śrī Caitanya Mahāprabhu. Those who do not follow Śrī Caitanya Mahāprabhu cannot understand *Bhagavad-gītā* and *Śrīmad-Bhāgavatam*.





TEXT 324





punaḥ sanātana kahe yuḍi' dui kare



"prabhu ājñā dilā 'vaiṣṇava-smṛti' karibāre



SYNONYMS



*punaḥ*-again; *sanātana*-Sanātana Gosvāmī; *kahe*-says; *yuḍi' dui kare*-folding his two hands; *prabhu ājñā dilā*-Your Lordship has ordered me; *vaiṣṇava-smṛti karibāre*-to write a dictionary of Vaiṣṇava activities.



TRANSLATION



Folding his hands, Sanātana Gosvāmī said, "My Lord, You ordered me to write a directory about the activities of Vaiṣṇavas.





TEXT 325





muñi--nīca-jāti, kichu nā jānoṅ ācāra



mo-haite kaiche haya smṛti-paracāra



SYNONYMS



*muñi*-I; *nīca*-jāti-belong to a lower caste; *kichu*-anything; *nā*-not; *jānoṅ*-I know; *ācāra*-about proper behavior; *mo*-haite-from me; *kaiche*-how; *haya*-there is; *smṛti*-paracāra-propagation of the directions of Vaiṣṇava behavior.



TRANSLATION



"I am a most lowborn person. I have no knowledge of good behavior. How is it possible for me to write authorized directions about Vaiṣṇava activities?"



PURPORT



Actually Sanātana Gosvāmī belonged to a very respectable brāhmaṇa family. Nonetheless, he submitted himself as a fallen, lowborn person because he had served in the Mohammedan government. A brāhmaṇa is never supposed to be engaged for anyone's service. Accepting service for a livelihood (paricaryātmakaṁ karma) is the business of śūdras. The brāhmaṇa is always independent and busy studying śāstra and preaching śāstra to subordinate social members such as kṣatriyas and vaiśyas. Sanātana Gosvāmī felt unfit to write Vaiṣṇava smṛti about the behavior of Vaiṣṇavas because he had fallen from the brahminical position. Thus Sanātana Gosvāmī clearly admits that the brahminical culture should be standardized. Presently in India, so-called brāhmaṇas are almost all engaged in some mundane service, and they do not understand the import of the Vedic śāstras. Nonetheless, they are passing themselves off as brāhmaṇas on the basis of birth. In this connection, Sanātana Gosvāmī declares that a brāhmaṇa cannot be engaged in anyone's service if he wants to take a leading part in society. In *Śrīmad-Bhāgavatam* Nārada Muni states that even if a brāhmaṇa is in a difficult position, he should not accept the occupation of a śūdra. This means that he should not be engaged in service for another, for this is the business of dogs. Under the circumstances, Sanātana Gosvāmī felt very low because he had accepted the service of the Muslim government. The conclusion is that no one should claim to be a brāhmaṇa simply by birthright while engaging in someone else's service.





TEXT 326





sūtra kari' diśā yadi karaha upadeśa



āpane karaha yadi hṛdaye praveśa



SYNONYMS



*sūtra kari'*-making a synopsis; *diśā*-direction; *yadi*-if; *karaha upadeśa*-You kindly instruct; *āpane*-personally; *karaha*-You do; *yadi*-if; *hṛdaye praveśa*-entering into me or manifesting in my heart.



TRANSLATION



Sanātana Gosvāmī then requested the Lord, "Please personally tell me how I can write this difficult book about Vaiṣṇava behavior. Please manifest Yourself in my heart.



PURPORT



The writing of Vaiṣṇava literatures is not a function for ordinary men. Vaiṣṇava literatures are not mental concoctions. They are all authorized literature meant to guide those who are going to be Vaiṣṇavas. Under these circumstances, an ordinary man cannot give his own opinion. His opinion must always correspond with the conclusion of the *Vedas*. Unless one is fully qualified in Vaiṣṇava behavior and authorized by superior authority (the Supreme Personality of Godhead), one cannot write Vaiṣṇava literatures or purports and commentaries on *Śrīmad-Bhāgavatam* and *Bhagavad-gītā*.





TEXT 327





tabe tāra diśā sphure mo-nīcera hṛdaya



īśvara tumi,--ye karāha, sei siddha haya"



SYNONYMS



*tabe*-if you do so; *tāra*-of that; *diśā*-the process of writing; *sphure*-manifests; *mo-nīcera*-of someone lowborn like me; *hṛdaya*-in the heart; *īśvara tumi*-You are the Supreme Personality of Godhead; *ye karāha*-whatever You cause to do; *sei siddha haya*-that is perfectly done.



TRANSLATION



"If You would please manifest Yourself within my heart and personally direct me in writing this book, then, although I am lowborn, I may hope to be able to write it. You can do this because You are the Supreme Personality of Godhead Yourself, and whatever You direct is perfect."





TEXT 328





prabhu kahe,--"ye karite karibā tumi mana



kṛṣṇa sei sei tomā karābe sphuraṇa



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *ye*-whatever; *karite*-to do; *karibā tumi mana*-you want; *kṛṣṇa*-Lord Kṛṣṇa; *sei sei*-that; *tomā*-to you; *karābe sphuraṇa*-will manifest.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "Whatever you want to do you will be able to do correctly by Lord Kṛṣṇa's favor. He will manifest the real purport.



PURPORT



Sanātana Gosvāmī was a pure devotee of Kṛṣṇa. A pure devotee has no business other than serving Kṛṣṇa; consequently Kṛṣṇa is always ready to help him. This benediction was given by Śrī Caitanya Mahāprabhu to Sanātana Gosvāmī, who was authorized to write Vaiṣṇava smṛti. Sanātana Gosvāmī was a pure devotee of the Lord, and through the blessings of Śrī Caitanya Mahāprabhu he was able to write the book perfectly.





TEXT 329





tathāpi ei sūtrera śuna dig-daraśana



sakāraṇa likhi ādau guru-āśrayaṇa



SYNONYMS



*tathāpi*-still; *ei sūtrera*-of the synopsis of this book; *śuna*-hear; *dik-daraśana*-an indication; *sakāraṇa*-the cause; *likhi*-we should write; *ādau*-in the beginning; *guru-āśrayaṇa*-accepting a bona fide spiritual master.



TRANSLATION



"Because you asked me for a synopsis, please hear these few indications. In the beginning one must take shelter of a bona fide spiritual master.





TEXT 330





guru-lakṣaṇa, śiṣya-lakṣaṇa, doṅhāra parīkṣaṇa



sevya--bhagavān, sarva-mantra-vicāraṇa



SYNONYMS



*guru-lakṣaṇa*-the symptoms of a bona fide spiritual master; *śiṣya-lakṣaṇa*-the symptoms of a bona fide disciple; *doṅhāra*-of both; *parīkṣaṇa*-the testing; *sevya-bhagavān*-the Supreme Personality of Godhead is worshipable; *sarva*-mantra-vicāraṇa-consideration of the different types of mantras.



TRANSLATION



"In your book there should be the characteristics of the bona fide guru and the bona fide disciple. Then, before accepting a spiritual master, one can be assured of the spiritual master's position. Similarly, the spiritual master can also be assured of the disciple's position. The Supreme Personality of Godhead, Kṛṣṇa, should be described as the worshipable object, and you should consider the bīja-mantra for the worship of Kṛṣṇa, Rāma or any other expansion of the Supreme Personality of Godhead.



PURPORT



In the *Padma Purāṇa*, the characteristics of the guru, the bona fide spiritual master, have been described:





mahā-bhāgavata-śreṣṭho

brāhmaṇo vai gurur nṛṇām

sarveṣām eva lokānām

asau pūjyo yathā hariḥ



mahā-kula-prasūto 'pi

sarva-yajñeṣu dīkṣitaḥ

sahasra-śākhādhyāyī ca

na guruḥ syād avaiṣṇavaḥ



The guru must be situated on the topmost platform of devotional service. There are three classes of devotees, and the guru must be accepted from the topmost class. The first-class devotee is the spiritual master for all kinds of people. It is said: gurur nṛṇām. The word nṛṇām means "of all human beings." The guru is not limited to a particular group. It is stated in the Upadeśāmṛta of Rūpa Gosvāmī that a guru is a gosvāmī, a controller of the senses and the mind. Such a guru can accept disciples from all over the world. Pṛthivīṁ sa śiṣyāt. This is the test of the guru.





In India there are many so-called gurus, and they are limited to a certain district or a province. They do not even travel about India, yet they declare themselves to be jagad-guru, gurus of the whole world. Such cheating gurus should not be accepted. Anyone can see how the bona fide spiritual master accepts disciples from all over the world. The guru is a qualified brāhmaṇa; therefore he knows Brahman and Parabrahman. He thus devotes his life for the service of Parabrahman. The bona fide spiritual master who accepts disciples from all over the world is also worshiped all over the world because of his qualities. Lokānām asau pūjyo yathā hariḥ: the people of the world worship him just as they worship the Supreme Personality of Godhead. All these honors are offered to him because he strictly follows the brahminical principles and teaches these principles to his disciples. Such a person is called an ācārya because he knows the principles of devotional service, he behaves in that way himself, and he teaches his disciples to follow in his footsteps. Thus he is an ācārya or jagad-guru. Even though a person is born in a brahminical family and is very expert in performing sacrifices, he cannot be accepted as a guru if he is not a strict Vaiṣṇava. A guru is a brāhmaṇa by qualification, and he can turn others into brāhmaṇas according to the śāstric principles and brahminical qualifications. Brahmanism is not a question of heredity. In *Śrīmad-Bhāgavatam* (7.32.11) Śrī Nārada Muni tells Mahārāja Yudhiṣṭhira what a brāhmaṇa is. He states that if brahminical qualifications are observed in kṣatriyas, vaiśyas or even śūdras, one should accept them as brāhmaṇas. In this regard, Śrīla Śrīdhara Svāmī has commented: śamādibhir eva brāhmaṇādi-vyavahāro mukhyaḥ, na jāti-mātrādīty āha-yasyeti. yad yadi anyatra varṇāntare 'pi dṛśyeta, tad-varṇāntaraṁ tenaiva lakṣaṇa-nimittenaiva varṇena vinirdiśet, na tu jāti-nimittenety arthaḥ.



There is a similar statement made by Nīlakaṇṭha, the commentator on *Mahābhārata*:



śūdro 'pi śamādy-upeto brāhmaṇa eva

brāhmaṇo 'pi kāmādy-upetaḥ śūdra eva



"Although one may be born in a śūdra family, if he is endowed with the brahminical qualities beginning with śama [control of the mind], he is to be accepted as a brāhmaṇa. Although one may be born in a brāhmaṇa family, if he is endowed with the qualities beginning with kāma [lust], he is to be considered a śūdra." No one should present himself as a brāhmaṇa simply on the basis of being born in a brahminical family. One must be qualified by the brahminical qualities mentioned in the śāstras, particularly *Bhagavad-gītā*:





śamo damas tapaḥ śaucaṁ

kṣāntir ārjavam eva ca

jñānaṁ vijñānam āstikyaṁ

brahma-karma svabhāva-jam



"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge and religiousness-these are the qualities by which the brāhmaṇas work." (Bg. 18.42)





Unless one is qualified with all these attributes, he cannot be accepted as a brāhmaṇa. It is not a question of simply taking birth in a brāhmaṇa family. In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī, although not born in brāhmaṇa families, are accepted as bona fide spiritual masters because they were brāhmaṇas by qualification. Personalities like Śrī Gaṅgā-nārāyaṇa, Rāmakṛṣṇa and many others, who were actually born in brāhmaṇa families, accepted Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī as their spiritual masters.



The mahā-bhāgavata is one who decorates his body with tilaka and whose name indicates him to be a servant of Kṛṣṇa by the word dāsa. He is also initiated by a bona fide spiritual master and is expert in worshiping the Deity, chanting mantras correctly, performing sacrifices, offering prayers to the Lord, and performing saṅkīrtana. He knows how to serve the Supreme Personality of Godhead and how to respect a Vaiṣṇava. When one has attained the topmost position of mahā-bhāgavata, he is to be accepted as a guru and worshiped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of a guru. However, if one is highly qualified but is not a Vaiṣṇava, he cannot be accepted as a guru. One cannot be a brāhmaṇa unless one is a Vaiṣṇava. If one is a Vaiṣṇava, he is already a brāhmaṇa. If a guru is completely qualified as a Vaiṣṇava, he must be accepted as a brāhmaṇa even if he is not born in a brāhmaṇa family. The caste system method of distinguishing a brāhmaṇa by birth is not acceptable when applied to a bona fide spiritual master. A spiritual master is a qualified brāhmaṇa and ācārya. If one is not a qualified brāhmaṇa, he is not expert in studying Vedic literatures. Nānā-śāstra-vicāraṇaika-nipuṇau. Every Vaiṣṇava is a spiritual master, and a spiritual master is automatically expert in brahminical behavior. He also understands the Vedic śāstras.



Similarly, a disciple's qualifications must be observed by the spiritual master before he is accepted as a disciple. In our Kṛṣṇa consciousness movement, the requirement is that one must be prepared to give up the four pillars of sinful life-illicit sex, meat-eating, intoxication and gambling. In Western countries especially, we first observe whether a potential disciple is prepared to follow the regulative principles. Then he is given the name of a Vaiṣṇava servant and initiated to chant the Hare Kṛṣṇa mahā-mantra, at least sixteen rounds daily. In this way the disciple renders devotional service under the guidance of the spiritual master or his representative for at least six months to a year. He is then recommended for a second initiation, during which a sacred thread is offered and the disciple is accepted as a bona fide brāhmaṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura introduced the system of giving the sacred thread to a bona fide Vaiṣṇava, and we are also following in his footsteps. The qualifications of a bona fide disciple are described in *Śrīmad-Bhāgavatam* (11.10.6) as follows:



amānya-matsaro dakṣo

nirmamo dṛḍha-sauhṛdaḥ

asatvaro 'rtha-jijñāsur

anasūyur amogha-vāk



The disciple must have the following qualifications. He must give up interest in the material bodily conception. He must give up material lust, anger, greed, illusion, madness and envy. He should be interested only in understanding the science of God, and he should be ready to consider all points in this matter. He should no longer think, "I am this body," or, "This thing belongs to me." One must love the spiritual master with unflinching faith, and one must be very steady and fixed. The bona fide disciple should be inquisitive to understand transcendental subject matter. He must not search out faults among good qualities, and he should no longer be interested in material topics. His only interest should be *Kṛṣṇa, the Supreme Personality of Godhead*.





As far as the mutual testing of the spiritual master and disciple is concerned, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that a bona fide disciple must be very inquisitive to understand the transcendental subject matter. As stated in *Śrīmad-Bhāgavatam* (11.3.21):



tasmād guruṁ prapadyeta

jijñāsuḥ śreya uttamam



"One who is inquisitive to understand the highest goal and benefit of life must approach a bona fide spiritual master and surrender unto him." A serious disciple must be alert when selecting a bona fide spiritual master. He must be sure that the spiritual master can deliver all the transcendental necessities. The spiritual master must observe how inquisitive the disciple is and how eager he is to understand the transcendental subject matter. The spiritual master should study the disciple's inquisitiveness for no less than six months or a year. A spiritual master should not be very anxious to accept a disciple because of his material opulences. Sometimes a big businessman or landlord may approach a spiritual master for initiation. Those who are materially interested are called viṣayīs (karmīs), which indicates that they are very fond of sense gratification. Such viṣayīs sometimes approach a famous guru and ask to become a disciple just as a matter of fashion. Sometimes viṣayīs pose as disciples of a reputed spiritual master just to cover their activities and advertise themselves as advanced in spiritual knowledge. In other words, they want to attain material success. A spiritual master must be very careful in this regard. Such business is going on all over the world. The spiritual master does not accept a materially opulent disciple just to advertise the fact that he has such a big disciple. He knows that by associating with such viṣayī disciples, he may fall down. One who accepts a viṣayī disciple is not a bona fide spiritual master. Even if he is, his position may be damaged due to association with an unscrupulous viṣayī. If a so-called spiritual master accepts a disciple for his personal benefit or for material gain, the relationship between the spiritual master and the disciple turns into a material affair, and the spiritual master becomes like a smārta-guru. There are many caste gosvāmīs who professionally create some disciples who do not care for them or their instructions. Such spiritual masters are satisfied simply to get some material benefits from their disciples. Such a relationship is condemned by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, who calls such spiritual masters and disciples a society of cheaters and cheated. They are also called bāulas or prākṛta-sahajiyās. Their aim is to make the connection between the spiritual master and the disciple into a very cheap thing. They are not serious in wanting to understand spiritual life.





The words sevya bhagavān in this verse are important. Bhagavān indicates the Supreme Personality of Godhead, Lord Viṣṇu. Lord Viṣṇu alone is worshipable. There is no need to worship demigods. This is confirmed in *Bhagavad-gītā*:



kāmais tais tair hṛta-jñānāḥ

prapadyante 'nya-devatāḥ

taṁ taṁ niyamam āsthāya

prakṛtyā niyatāḥ svayā



"Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." (Bg. 7.20)





It is also stated in the Skanda Purāṇa:



vāsudevaṁ parityajya

yo 'anya-devam upāsate

svamātaraṁ parityajya

śva-pacīṁ vandate hi saḥ



"A person who worships the demigods and gives up Lord Vāsudeva is like a man who gives up the protection of his mother for the shelter of a witch."





It is also stated in *Bhagavad-gītā* (9.23):



ye 'py anya-devatā-bhaktā

yajante śraddhayānvitāḥ

te 'pi mām eva kaunteya

yajanty avidhi-pūrvakam



"Whatever a man may sacrifice to other gods, O son of Kuntī, is really meant for Me alone, but it is offered without true understanding."





Demigods are also living entities and parts and parcels of Kṛṣṇa. Therefore in one sense one worships Kṛṣṇa when one worships the demigods, but not in the proper way. There is a proper method to water a tree. One should water the roots, but if one waters the leaves and branches instead, he is simply wasting his time. If one worships the demigods to the exclusion of Lord Viṣṇu, his rewards will only be material. As confirmed in *Bhagavad-gītā*:



antavat tu phalaṁ teṣāṁ

tad bhavaty alpa-medhasām

devān deva-yajo yānti

mad-bhaktā yānti mām api



"Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet." (Bg. 7.23)





Demigod worship is meant for unintelligent men because the benefits derived from demigod worship are all material, temporary and retractable. It is also stated in the *Hari-bhakti-vilāsa*:



yas tu nārāyaṇaṁ devaṁ

brahma-rudrādi-devataiḥ

samatvenaiva vīkṣeta

sa pāṣaṇḍī bhaved dhruvam



"Whoever thinks Lord Viṣṇu and the demigods are on the same level is to be immediately considered a rogue as far as spiritual understanding is concerned."





There are three modes of nature in the material world, but when one is situated spiritually, he is above the material modes, even though he lives in this material world. Lord Kṛṣṇa states in *Bhagavad-gītā* (14.26):



māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma bhūyāya kalpate



"One who engages in full devotional service, who does not fall down in any circumstances at once transcends the modes of material nature and thus comes to the level of Brahman." When one engages in the Supreme Lord's devotional service, he is in a transcendental position. Even though one may be situated in the mode of goodness in the material world, he is susceptible to pollution by the modes of passion and ignorance. When the mode of goodness is mixed with the mode of passion, one worships the sun-god, Vivasvān. When the mode of goodness is mixed with the mode of ignorance, he worships Gaṇapati, or Gaṇeśa. When the mode of passion is mixed with the mode of ignorance, one worships Durgā, or Kālī, the external potency. When one is simply in the mode of ignorance, he becomes a devotee of Lord Śiva because Lord Śiva is the predominating deity of the mode of ignorance within this material world. However, when one is completely free from the influence of all the modes of material nature, he becomes a pure Vaiṣṇava on the devotional platform. Śrīla Rūpa Gosvāmī states in the *Bhakti-rasāmṛta-sindhu*:





anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā



The position of viśuddha-sattva is the position of uncontaminated goodness. On that platform, one can then understand, ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam: "The Supreme Personality of Godhead, the son of Nanda Mahārāja, is to be worshiped along with His transcendental abode, Vṛndāvana."





The word sarva-mantra-vicāraṇa means "considering all different types of mantras." There are different kinds of mantras for different kinds of devotees. There are the mantras known as the dvādaśākṣara, and these are composed of twelve syllables. Similarly, there are mantras composed of eighteen syllables-the Nārasiṁha mantra, the Rāma mantra, Gopāla mantra and so on. Each and every mantra has its own spiritual significance. The spiritual master has to select a mantra for his disciple according to the disciple's ability to chant different mantras.





TEXT 331





mantra-adhikārī, mantra-siddhy-ādi-śodhana



dīkṣā, prātaḥ-smṛti-kṛtya, śauca, ācamana



SYNONYMS



*mantra*-adhikārī-qualification for receiving mantra initiation; *mantra-siddhi-ādi*-the perfection of the mantra and so on; *śodhana*-purification; *dīkṣā*-initiation; *prātaḥ*-smṛti-kṛtya-morning duties and remembrance of the Supreme Lord; *śauca*-cleanliness; *ācamana*-washing the mouth and other parts of the body.



TRANSLATION



"You should discuss the qualifications necessary for receiving a mantra, the perfection of the mantra, the purification of the mantra, initiation, morning duties, remembrance of the Supreme Lord, cleanliness, and washing the mouth and other parts of the body.



PURPORT



The following injunction is given in the *Hari-bhakti-vilāsa* (1.194):





tāntrikeṣu ca mantreṣu

dīkṣāyāṁ yoṣitām api

sādhvīnām adhikāro 'sti

śūdrādīnāṁ ca sad-dhiyām



"Śūdras and women who are chaste and sincerely interested in understanding the Absolute Truth are qualified to be initiated with the pāñcarātrika-mantras." This is also confirmed in *Bhagavad-gītā* (9.32):





māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatiṁ



"O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras [workers]-can approach the supreme destination."





If one actually wants to serve Kṛṣṇa, it doesn't matter whether one is a śūdra, vaiśya, or even a woman. If one is sincerely eager to chant the Hare Kṛṣṇa mantra or dīkṣā-mantra, he is qualified to be initiated according to the pāñcarātrika process. According to Vedic principles, only a brāhmaṇa who is fully engaged in his occupational duties can be initiated. Śūdras and women are not admitted to a vaidika initiation. Unless one is fit according to the estimation of the spiritual master, one cannot accept a mantra from the pāñcarātrika-vidhi or the vaidika-vidhi. When one is fit to accept the mantra, he is initiated by the pāñcarātrika-vidhi or the vaidika-vidhi. In any case, the result is the same.



Regarding mantra-siddhi-ādi-śodhana, the efficiency of the mantra, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives sixteen divisions, which are confirmed in the *Hari-bhakti-vilāsa* (beginning with 1.204):



siddha-sādhya-susiddhāri-

kramāj jñeyo vicakṣaṇaiḥ



These are (1) siddha, (2) sādhya, (3) susiddha and (4) ari. These four principles can be divided further: (1) siddha-siddha, (2) siddha-sādhya, (3) siddha-susiddha, (4) siddha-ari, (5) sādhya-siddha, (6) sādhya-sādhya, (7) sādhya-susiddha, (8) sādhya-ari, (9) susiddha-siddha, (10) susiddha-sādhya, (11) susiddha-susiddha, (12) susiddha-ari, (13) ari-siddha, (14) ari-sādhya, (15) ari-susiddha, and (16) ari-ari.





Those who are initiated with the eighteen-alphabet mantra do not need to consider the above-mentioned sixteen divisions. As enjoined in the *Hari-bhakti-vilāsa* (1.215, 219, 220):



na cātra śātravā doṣā

narṇasvādi-vicāraṇā

ṛkṣarāśi-vicāro vā

na kartavyo manau priye



nātra cintyo 'ri-śuddhyādir

nāri-mitrādi-lakṣaṇam

siddha-sādhya-susiddhāri-

rūpā nātra vicāraṇā



There is śodhana, or purification of the mantra, but there is no such consideration for the Kṛṣṇa mantra. Balitvāt kṛṣṇa-mantrāṇāṁ saṁskārāpekṣaṇaṁ na hi. "The Kṛṣṇa mantra is so strong that there is no question of śodhana. (1.235)





As far as dīkṣā is concerned, one should consult *Madhya-līlā*, Chapter Fifteen (108). On the whole, when a person is initiated according to the pāñcarātrika-vidhi, he has already attained the position of a brāhmaṇa. This is enjoined in the *Hari-bhakti-vilāsa* (2.12):



yathā kāñcanatāṁ yāti

kāṁsyaṁ rasa-vidhānataḥ

tathā dīkṣā-vidhānena

dvijatvaṁ jāyate nṛṇām



"As bell metal can be turned into gold when treated with mercury, a disciple initiated by a bona fide guru immediately attains the position of a brāhmaṇa."





As far as the time of dīkṣā (initiation) is concerned, everything depends on the position of the guru. As soon as a bona fide guru is received by chance or by a program, one should immediately take the opportunity to receive initiation. In the book called Tattva-sāgara, it is stated:



durlabhe sad-gurūṇāṁ ca

sakṛt-saṅga upasthite

tad-anujñā yadā labdhā

sa dīkṣāvasaro mahān



grāme vā yadi vāraṇye

kṣetre vā divase niśi

āgacchati gurur daivād

yathā dīkṣā tad-ājñayā



yadaivecchā tadā dīkṣā

guror ājñānurūpataḥ

na tīrthaṁ na vrataṁ hemo

na snānaṁ na japa-kriyā



dīkṣāyāḥ karaṇaṁ kintu

svecchā-prāpte tu sad-gurau



"If, by chance, one gets a sad-guru, it doesn't matter whether one is in the temple or the forest. If the sad-guru, the bona fide spiritual master, agrees, one can be initiated immediately, without waiting for a suitable time or place."





In the early morning hours (known as brāhma-muhūrta) one should get up and immediately chant the Hare Kṛṣṇa mantra, or, at least, "Kṛṣṇa, Kṛṣṇa, Kṛṣṇa." In this way, one should remember Kṛṣṇa. Some ślokas or prayers should also be chanted. By chanting, one immediately becomes auspicious and transcendental to the infection of material qualities. Actually one has to chant and remember Lord Kṛṣṇa twenty-four hours daily, or as much as possible.



smartavyaḥ satataṁ viṣṇur

vismartavyo na jātucit

sarve vidhi-niṣedhāḥ syur

etayor eva kiṅkarāḥ



"Kṛṣṇa is the origin of Lord Viṣṇu. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the śāstras should be the servants of these two principles." This is a quotation from padma Purāṇa in the portion called Bṛhat-sahasra-nāma-stotra. prātaḥ-kṛtya means that one should evacuate regularly and then cleanse himself by taking a bath. One has to gargle (ācamana) and brush his teeth (danta-dhāvana). He should do this either with twigs or a toothbrush-whatever is available. This will purify the mouth. Then one should take his bath. Actually householders and vānaprasthas should bathe two times a day (prātar-madhyāhnayoḥ snānaṁ vānaprastha-gṛhasthayoḥ). A sannyāsī should bathe three times daily, and a brahmacārī may take only one bath a day. Whenever one is not able to bathe in water, he can bathe by chanting the Hare Kṛṣṇa mantra. One also has to perform his sandhyādi-vandana-that is, one has to chant his Gāyatrī mantra three times daily-morning, noon and evening.





TEXT 332





danta-dhāvana, snāna, sandhyādi vandana



guru-sevā, ūrdhva-puṇḍra-cakrādi-dhāraṇa



SYNONYMS



*danta*-dhāvana-washing the teeth; *snāna*-bath; *sandhyā-ādi vandana*-regular chanting of the mantras; *guru*-sevā-serving the spiritual master; *ūrdhva*-puṇḍra-wearing perpendicularly straight tilaka; *cakra-ādi*-dhāraṇa-stamping the body with different names and symbols of the Lord.



TRANSLATION



"In the morning, one should regularly brush his teeth, take his bath, offer prayers to the Lord and offer obeisances to the spiritual master. One should render service to the spiritual master and paint one's body in twelve places with ūrdhva-puṇḍra [tilaka]. One should stamp the holy names of the Lord on his body, or one should stamp the symbols of the Lord, such as the disc and club.





TEXT 333





gopīcandana-mālya-dhṛti, tulasī-āharaṇa



vastra-pīṭha-gṛha-saṁskāra, kṛṣṇa-prabodhana



SYNONYMS



*gopī*-candana-gopī-candana (available in Vṛndāvana and Dvārakā); *mālya*-beads on the neck; *dhṛti*-wearing regularly; *tulasī-āharaṇa*-collecting tulasī leaves; *vastra*-cloth; *pīṭha*-temple; *gṛha*-the house; *saṁskāra*-cleansing; *kṛṣṇa*-prabodhana-awakening the Deity of Lord Kṛṣṇa.



TRANSLATION



"After this, you should describe how one should decorate his body with gopīcandana, wear neck beads, collect tulasī leaves from the tulasī tree, cleanse his cloth and the altar, cleanse one's own house or apartment and go to the temple and ring the bell just to draw the attention of Lord Kṛṣṇa.





TEXT 334





pañca, ṣoḍaśa, pañcāśat upacāre arcana



pañca-kāla pūjā ārati, kṛṣṇera bhojana-śayana



SYNONYMS



*pañca*-five; *ṣoḍaśa*-sixteen; *pañcāśat*-fifty; *upacāre*-with ingredients; *arcana*-offering worship; *pañca*-kāla-five times; *pūjā*-worshiping; *ārati*-offering ārati; *kṛṣṇera bhojana-śayana*-in this way offering eatables to Kṛṣṇa and laying Him down to rest.



TRANSLATION



"Also describe Deity worship, wherein one should offer food to Kṛṣṇa at least five times daily. One should in due time place Kṛṣṇa on a bed. You should also describe the process for offering ārati and the worship of the Lord according to the list of five, sixteen or fifty ingredients.



PURPORT



The five ingredients are (1) very good scents, (2) very good flowers, (3) incense, (4) a lamp and (5) something edible. As for ṣoḍaśopacāra, the sixteen ingredients, one should (1) provide a sitting place (āsana), (2) ask Kṛṣṇa to sit down, (3) offer arghya, (4) offer water to wash the legs, (5) wash the mouth, (6) offer madhu-parka, (7) offer water for washing the mouth, (8) bathe, (9) offer garments, (10) decorate the Lord's body with ornaments, (11) offer sweet scents, (12) offer flowers with good fragrance, like the rose or campaka, (13) offer incense, (14) offer a lamp, (15) give good food, and (16) offer prayers.





In the *Hari-bhakti-vilāsa* (Eleventh Vilāsa, verses 127-140) there is a vivid description of what is required in Deity worship. There are sixty-four items mentioned. In the temple, worship should be so gorgeous that all sixty-four items should be available for the satisfaction of the Personality of Godhead. Sometimes it is impossible to get all sixty-four items; therefore we recommend that at least on the first day of installation all sixty-four items should be available. When the Lord is established, worship with all sixty-four items should continue as far as possible. The sixty-four items are as follows: (1) There must be a big bell hanging in front of the temple room so that whoever comes in the room can ring the bell. This item is called prabodhana, or offering oneself submissively to the Lord. This is the first item. (2) The visitor must chant jaya Śrī Rādhā-Govinda, or jaya Śrī Rādhā-Mādhava when he rings the bell. In either case, the word jaya must be uttered. (3) One should immediately offer obeisances to the Lord, falling down like a stick. (4) There must be regular maṅgala-ārati in the temple during the early morning, an hour and a half before the sun rises. (5) There must be an āsana, a sitting place before the altar. This āsana is for the spiritual master. The disciple brings everything before the spiritual master, and the spiritual master offers everything to the Supreme Personality of Godhead. (6) After maṅgala-ārati, the Deity is supposed to wash His teeth by using a twig; therefore a twig must be offered. (7) Water must be offered for washing the Deity's feet. (8) Arghya should be offered. (9) Water for ācamana should be offered. (10) Madhu-parka, a small bowl containing madhu (honey, a little ghee, a little water, a little sugar, yogurt and milk) should be offered. This is called madhu-parka-ācamana. (11) One should place wooden slippers before the Lord. (12) One should massage the body of the Lord. (13) One should massage the body of the Lord with oil. (14) With a soft, wet sponge one should remove all the oil smeared over the Lord's body. (15) One should bathe the Lord with water in which nicely scented flowers have been soaking for some time. (16) After bathing the body of the Lord with water, one should bathe Him with milk. (17) Then with yogurt. (18) Then with ghee. (19) Then with honey. (20) Then with sugar. (21) Then one should wash the Deity with water and chant this mantra:



cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



(22) One should dry the entire body with a towel. (23) A new dress should be put on the body. (24) A sacred thread should be given to the body. (25) Water should be offered for cleansing the mouth (ācamana). (26) Nicely scented oils like liquid sandalwood pulp should be smeared over the body. (27) All kinds of ornaments and crowns should be placed on the body. (28) Then one should offer flower garlands and decorative flowers. (29) One should burn incense. (30) Lamps should be offered. (31) Precautions should always be taken so that demons and atheists cannot harm the body of the Lord. (32) Food offerings should be placed before the Lord. (33) Spices for chewing should be offered. (34) Betel nuts should be offered. (35) At the proper time, there should be arrangements so that the Lord may take rest in bed. (36) The Lord's hair should be combed and decorated. (37) First-class garments should be offered. (38) A first-class helmet should be offered. (39) The garments should be scented. (40) There should be Kaustubha jewels and other ornaments offered. (41) A variety of flowers should be offered. (42) Another maṅgala-ārati should be offered. (43) A mirror should be offered. (44) The Lord should be carried on a nice palanquin to the altar. (45) The Lord should be seated on the throne. (46) Again water should be given for the washing of His feet. (47) Something again should be offered for eating. (48) Evening ārati. (49) The Lord should be fanned with a cāmara fan, and an umbrella should be placed over His head. (50) The Hare Kṛṣṇa mantra and approved songs should be sung. (51) Musical instruments should be played. (52) One should dance before the Deity. (53) One should circumambulate the Deity. (54) One should again offer obeisances. (55) One should offer different types of prayers and hymns at the Lord's lotus feet. (56) One should touch the lotus feet of the Lord with one's head. This may not be possible for everyone, but at least the pūjārī should do this. (57) The flowers offered on the previous day should touch one's head. (58) One should take the remnants of the Lord's food. (59) One should sit before the Lord and think that he is massaging the Lord's legs. (60) One should decorate the Lord's bed with flowers before the Lord takes His rest. (61) One should offer one's hand to the Lord. (62) One should take the Deity to His bed. (63) One should wash the feet of the Lord and then sit Him on the bed. (64) One should place the Lord on the bed and then massage His feet.





Ārati should be offered to the Deities five times daily-early in the morning before sunrise, later in the morning, at noon, in the evening and at night. This means that there should be worship and a change of dress and flowers. As far as the eatables are concerned, all items should be first-class preparations. There should be first-class rice, dhal, fruit, sweet rice, vegetables and a variety of foods to be sucked, drunk and chewed. All the eatables offered to the Deities should be extraordinarily excellent. In Europe and America there is presently no monetary scarcity. People are not poor, and if they follow these principles of Deity worship, they will advance in spiritual life. As far as placing the Deity in the bed is concerned, if the Deity is large and heavy, it is not possible to move Him daily. It is better that a small Deity, which is also worshiped, be taken to the bed. This mantra should be chanted: āgaccha śayana-sthānaṁ priyābhiḥ saha keśava. "O Keśava, kindly come to Your bed along with Śrīmatī Rādhārāṇī." (*Hari-bhakti-vilāsa* 11.40)

The Deity should be placed in bed with Śrīmatī Rādhārāṇī, and this should be indicated by bringing the wooden slippers from the altar to the bedside. When the Deity is laid down, His legs should be massaged. Before laying the Deity down, a pot of milk and sugar should be offered to Him. After taking this thick milk, the Deity should lie down and should be offered betel nuts and spices to chew.





TEXT 335





śrī-mūrti -lakṣaṇa, āra śālagrāma-lakṣaṇa



kṛṣṇa-kṣetra-yātrā, kṛṣṇa-mūrti-daraśana



SYNONYMS



*śrī*-mūrti-lakṣaṇa-characteristics of the Deity; *āra*-and; *śālagrāma*-lakṣaṇa-characteristics of the śālagrāma-śilā; *kṛṣṇa*-kṣetra-yātrā-visiting places like Vṛndāvana, Dvārakā and Mathurā; *kṛṣṇa*-mūrti-daraśana-visiting the Deity in the temple.



TRANSLATION



"The characteristics of the Deities should be discussed as well as the characteristics of the śālagrāma-śilā. One should also discuss visiting the Deities in the temple and touring holy places like Vṛndāvana, Mathurā and Dvārakā.





TEXT 336





nāma-mahimā, nāmāparādha dūre varjana



vaiṣṇava-lakṣaṇa, sevāparādha-khaṇḍana



SYNONYMS



*nāma-mahimā*-the glories of the holy name; *nāma*-aparādha-offenses in chanting the holy name; *dūre varjana*-giving up very carefully; *vaiṣṇava-lakṣaṇa*-the symptoms of a Vaiṣṇava; *sevā*-aparādha-khaṇḍana-rejecting offenses in worshiping the Deity.



TRANSLATION



"You should glorify the holy name and carefully give up offenses when chanting the holy name. One should know the symptoms of a Vaiṣṇava. One must give up or nullify all kinds of sevā-aparādha, offenses in Deity worship.



PURPORT



The devotee should always be very careful not to commit the ten offenses when chanting the Hare Kṛṣṇa mantra. If a devotee very strictly follows the methods of Deity worship, he will naturally and quickly become a pure Vaiṣṇava. A pure Vaiṣṇava has unflinching faith in the Lord, and he does not deviate at all. He is always engaged in perfect Deity worship.





One should also notice the specific offenses against Deity worship. These are mentioned in the Skanda Purāṇa (Avantī-khaṇḍa), spoken by Vyāsadeva himself. One should liquidate all kinds of offenses.



The śālagrāma-śilā should be worshiped with tulasī where a sufficient quantity of tulasī leaves are available. Worship of śālagrāma-śilā should be introduced in all ISKCON temples. Śālagrāma-śilā is the form of the Lord's mercy. To worship the Deity with the sixty-four items mentioned may be a difficult job, but the Lord has become so small that anyone in any temple can carefully handle Deity worship simply by performing the same activities with śālagrāma-śilā.



There are thirty-two offenses that should be avoided. (1) One should not enter the temple in a vehicle. Shoes and slippers should be removed before entering the temple. (2) One should offer obeisances as soon as he sees the Deity. (3) One should enter the temple after taking a bath. In other words, one should be very clean. (4) One should not offer obeisances to the Lord with one hand. (5) One should not circumambulate demigods before the Deities. (6) One should not spread out his legs before the Deity. (7) One should not sit down before the Deity with his legs crossed, nor should one touch his legs with his hands. (8) One should not lie down before the Deity. (9) One should not eat before the Deity. (10) One should not speak lies before the Deity. (11) One should not speak very loudly before the Deity. (12) One should not talk nonsense before the Deity. (13) One should not cry before the Deity. (14) One should not deal with others before the Deity. (15) One should not utter harsh words before the Deity. (16) One should not cover himself with a blanket. (17) One should not talk enviously of others before the Deity. (18) One should not praise others before the Deity. (19) One should not use slang before the Deity. (20) One should not pass air before the Deity. (21) One should not neglect the sixty-four items of Deity worship. (22) One should not eat anything not offered to the Deity. (23) One should not neglect offering seasonal fruits as soon as they are available. (24) One should always offer fresh, untouched fruit to the Deity. (25) One should not sit with his back toward the Deity. (26) One should not offer obeisances to others before the Deity. (27) One should not sit near the Deity without taking the spiritual master's permission. (28) One should not be proud to hear himself praised before the Deity. (29) One should not blaspheme the demigods. (30) One should not be unkind to others before the Deities. (31) One should observe all festivals in the temple. (32) One should not fight or quarrel before the Deity.





TEXT 337





śaṅkha-jala-gandha-puṣpa-dhūpādi-lakṣaṇa



japa, stuti, parikramā, daṇḍavat vandana



SYNONYMS



*śaṅkha*-of a conchshell; *jala*-of water; *gandha*-of incense or scents; *puṣpa*-of flowers; *dhūpa-ādi*-of incense, and so on; *lakṣaṇa*-the characteristics; *japa*-murmuring; *stuti*-offering prayers; *parikramā*-circumambulation; *daṇḍavat*-offering obeisances; *vandana*-offering prayers.



TRANSLATION



"The items of worship, such as water, conchshell, flowers, incense and lamp, should be described. You should also mention chanting softly, offering prayers, circumambulating, and offering obeisances. All these should be carefully studied.



PURPORT



All these are mentioned in the *Hari-bhakti-vilāsa*. The Aṣṭama Vilāsa of that book should be consulted as far as possible.





TEXT 338





puraścaraṇa-vidhi, kṛṣṇa-prasāda-bhojana



anivedita-tyāga, vaiṣṇava-nindādi-varjana



SYNONYMS



*puraścaraṇa*-vidhi-ritualistic ceremonies; *kṛṣṇa*-prasāda-bhojana-eating the remnants of food offered to the Lord; *anivedita-tyāga*-not touching anything not offered to the Lord; *vaiṣṇava*-nindā-ādi-varjana-completely avoiding blaspheming a Vaiṣṇava.



TRANSLATION



"Other items to be considered are the method of performing puraścaraṇa, taking kṛṣṇa-prasāda, giving up unoffered food and not blaspheming the Lord's devotees.



PURPORT



Regarding the vaiṣṇava-nindā, see *Madhya-līlā*, 15.260.





TEXT 339





sādhu-lakṣaṇa, sādhu-saṅga, sādhu-sevana



asatsaṅga-tyāga, śrī-bhāgavata-śravaṇa



SYNONYMS



*sādhu-lakṣaṇa*-the symptoms of a devotee; *sādhu*-saṅga-association with devotees; *sādhu*-sevana-offering service to devotees; *asat*-saṅga-tyāga-giving up the company of nondevotees; *śrī*-bhāgavata-śravaṇa-regularly hearing the recitation of Śrīmad-Bhāgavatam.



TRANSLATION



"One should know the symptoms of a devotee and how to associate with devotees. One should know how to satisfy the devotee by rendering service, and one should know how to give up the association of nondevotees. One should also regularly hear the recitation of *Śrīmad-Bhāgavatam*.





TEXT 340





dina-kṛtya, pakṣa-kṛtya, ekādaśy-ādi-vivaraṇa



māsa-kṛtya, janmāṣṭamyādi-vidhi-vicāraṇa



SYNONYMS



*dina*-kṛtya-daily duties; *pakṣa*-kṛtya-duties on the fortnights; *ekādaśī-ādi*-vivaraṇa-description of Ekādaśī and so on; *māsa*-kṛtya-duties every month; *janmāṣṭamī-ādi*-of performing Janmāṣṭamī and other ceremonies; *vidhi*-of the process; *vicāraṇa*-consideration.



TRANSLATION



"You should describe the ritualistic duties of every day, and you should describe the fortnightly duties-especially observing Ekādaśī fast, which comes every fortnight. You should also describe the duties of every month, especially the observance of ceremonies like Janmāṣṭamī, Rāma-navamī and Nṛsiṁha-caturdaśī.





TEXT 341





ekādaśī, janmāṣṭamī, vāmana-dvādaśī



śrī-rāma-navamī, āra nṛsiṁha-caturdaśī



SYNONYMS



*ekādaśī*-the eleventh day of the fortnight; *janmāṣṭamī*-the birthday ceremony of Lord Kṛṣṇa; *vāmana-dvādaśī*-the birthday or appearance day of Lord Vāmana; *śrī-rāma-navamī*-the birthday ceremony of Lord Rāmacandra; *āra*-and; *nṛsiṁha-caturdaśī*-the appearance day of Lord Nṛsiṁha.



TRANSLATION



"Ekādaśī, Janmāṣṭamī, Vāmana-dvādaśī, Rāma-navamī and Nṛsiṁha-caturdaśī should all be observed.





TEXT 342





ei sabe viddhā-tyāga, aviddhā-karaṇa



akaraṇe doṣa, kaile bhaktira lambhana



SYNONYMS



*ei sabe*-all these things; *viddhā-tyāga*-to avoid viddha-ekādaśī or mixed Ekādaśī; *aviddhā*-karaṇa-performing the pure Ekādaśī; *akaraṇe doṣa*-the fault of not performing them; *kaile*-if done so; *bhaktira lambhana*-there will be discrepancies in devotional service.



TRANSLATION



"You should recommend the avoidance of mixed Ekādaśī and the performance of pure Ekādaśī. You should also describe the fault in not observing this. One should be very careful as far as these items are concerned. If one is not careful, one will be negligent in executing devotional service.





TEXT 343





sarvatra pramāṇa dibe purāṇa-vacana



śrī-mūrti-viṣṇu-mandira karaṇa-lakṣaṇa



SYNONYMS



*sarvatra*-everywhere; *pramāṇa*-evidence; *dibe*-you should give; *purāṇa*-vacana-quoting from the Purāṇas; *śrī-mūrti*-the Deity; *viṣṇu-mandira*-of the Viṣṇu temple; *karaṇa-lakṣaṇa*-the characteristics of constructing.



TRANSLATION



"Whatever you say about Vaiṣṇava behavior, the establishment of Vaiṣṇava temples and Deities and everything else should be supported by evidence from the *Purāṇas*.





TEXT 344





'sāmānya' sad-ācāra, āra 'vaiṣṇava'-ācāra



kartavyākartavya saba 'smārta' vyavahāra



SYNONYMS



*sāmānya*-general; *sat-ācāra*-good behavior; *āra*-and; *vaiṣṇava*-of devotees of Lord Viṣṇu; *ācāra*-etiquette; *kartavya*-akartavya-things which are to be done and which are not to be done; *saba*-all; *smārta*-connected with regulative principles; *vyavahāra*-business.



TRANSLATION



"You should give general and specific descriptions of the behavior and activities of a Vaiṣṇava. You should outline things that are to be done and things that are not to be done. All this should be described as regulations and etiquette.





TEXT 345





ei saṅkṣepe sūtra kahiluṅ dig-daraśana



yabe tumi likhibā, kṛṣṇa karābe sphuraṇa



SYNONYMS



*ei*-thus; *saṅkṣepe*-in brief; *sūtra*-codes; *kahiluṅ*-I have described; *dik*-daraśana-just a little direction; *yabe*-whenever; *tumi*-you; *likhibā*-will attempt to write; *kṛṣṇa*-Lord Kṛṣṇa; *karābe*-will do; *sphuraṇa*-manifesting.



TRANSLATION



"I have thus given a synopsis of the Vaiṣṇava regulative principles. I have given this in brief just to give you a little direction. When you write on this subject, Kṛṣṇa will help you by spiritually awakening you."



PURPORT



One cannot write on spiritual matters without being blessed by Kṛṣṇa and the disciplic succession of gurus. The blessings of the authorities are one's power of attorney. One should not try to write anything about Vaiṣṇava behavior and activities without being authorized by superior authorities. This is confirmed in *Bhagavad-gītā*: evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ.





TEXT 346





ei ta' kahilu prabhura sanātane prasāda



yāhāra śravaṇe cittera khaṇḍe avasāda



SYNONYMS



*ei ta'*-in this way; *kahilu*-l have described; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *sanātane*-unto Sanātana Gosvāmī; *prasāda*-mercy; *yāhāra śravaṇe*-hearing which; *cittera*-of the mind; *khaṇḍe*-disappears; *avasāda*-all moroseness.



TRANSLATION



Thus I have narrated Lord Caitanya's mercy upon Sanātana Gosvāmī. When one hears these topics, one's heart will be cleansed of all contamination.





TEXT 347





nija-granthe karṇapūra vistāra kariyā



sanātane prabhura prasāda rākhiyāche likhiyā



SYNONYMS



*nija-granthe*-in his own book; *karṇapūra*-Kavi-karṇapūra; *vistāra kariyā*-vividly describing; *sanātane*-unto Sanātana Gosvāmī; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *prasāda*-the mercy; *rākhiyāche*-has kept; *likhiyā*-writing.



TRANSLATION



The authorized poet Kavi-karṇapūra has written a book named Caitanya-candrodaya-nāṭaka. This book tells how Śrī Caitanya Mahāprabhu blessed Sanātana Gosvāmī with His specific mercy.





TEXT 348





gauḍendrasya sabhā-vibhūṣaṇa-maṇis tyaktvā ya ṛddhāṁ śriyaṁ



rūpasyāgraja eṣa eva taruṇīṁ vairāgya-lakṣmīṁ dadhe



antar-bhakti-rasena pūrṇa-hṛdayo bāhye 'vadhūtākṛtiḥ



śaivālaiḥ pihitaṁ mahā-sara iva prīti-pradas tad-vidām



SYNONYMS



*gauḍa-indrasya*-of the ruler of Gauḍa-deśa (Bengal); *sabhā*-of the parliament; *vibhūṣaṇa*-fundamental; *maṇiḥ*-the gem; *tyaktvā*-relinquishing; *yaḥ*-one who; *ṛddhām*-opulent; *śriyam*-kingly enjoyment; *rūpasya agrajaḥ*-the elder brother of Śrīla Rūpa Gosvāmī; *eṣaḥ*-this; *eva*-certainly; *taruṇīm*-youthful; *vairāgya-lakṣmīm*-the fortune of renunciation; *dadhe*-accepted; *antaḥ-bhakti-rasena*-by the mellows of inner love of Kṛṣṇa; *pūrṇa*-hṛdayaḥ-satisfied fully; *bāhye*-externally; *avadhūta-ākṛtiḥ*-the dress of a mendicant; *śaivālaiḥ*-by moss; *pihitam*-covered; *mahā-saraḥ*-a great lake or very deep lake; *iva*-like; *prīti-pradaḥ*-very pleasing; *tat-vidām*-to persons acquainted with the science of devotional service.



TRANSLATION



"Śrīla Sanātana Gosvāmī, the elder brother of Śrīla Rūpa Gosvāmī, was a most important minister in the government of Hussain Shah, the ruler of Bengal, and he was considered a most brilliant gem in that assembly. He possessed all the opulences of a royal position, but he gave up everything just to accept the youthful goddess of renunciation. Although he externally appeared to be a mendicant who had renounced everything, he was filled with the pleasure of devotional service within his heart. Thus he can be compared to a deep lake covered with moss. He was the object of pleasure for all the devotees who knew the science of devotional service.



PURPORT



This and the following two verses are from Caitanya-candrodaya-nāṭaka (9.34, 35, 38).





TEXT 349





taṁ sanātanam upāgatam akṣṇor



dṛṣṭa-mātram atimātra-dayārdraḥ



āliliṅga parighāyata-dorbhyāṁ



sānukampam atha campaka-gauraḥ



SYNONYMS



*tam*-unto him; *sanātanam*-Sanātana Gosvāmī; *upāgatam*-having arrived; *akṣṇoḥ*-with the eyes; *dṛṣṭa-mātram*-being only seen; *ati*-mātra-greatly; *dayā-ārdraḥ*-merciful; *āliliṅga*-embraced; *parighāyata*-dorbhyām-with His two arms; *sa*-anukampam-with great affection; *atha*-thus; *campaka-gauraḥ*-Lord Śrī Caitanya Mahāprabhu, who has a complexion the color of a campaka flower (golden).



TRANSLATION



"As soon as Sanātana Gosvāmī arrived in front of Lord Caitanya, the Lord, seeing him, became merciful to him. The Lord, who has the complexion of a golden campaka flower, opened His arms and embraced him while expressing great affection."





TEXT 350





kālena vṛndāvana-keli-vārtā



lupteti tāṁ khyāpayituṁ viśiṣya



kṛpāmṛtenābhiṣiṣeca devas



tatraiva rūpaṁ ca sanātanaṁ ca



SYNONYMS



*kālena*-in the course of time; *vṛndāvana*-keli-vārtā-topics concerning the transcendental mellows of the pastimes of Lord Kṛṣṇa in Vṛndāvana; *luptā*-almost lost; *iti*-thus; *tām*-all those; *khyāpayitum*-to enunciate; *viśiṣya*-making specific; *kṛpā*-amṛtena-with the nectar of mercy; *abhiṣiṣeca*-sprinkled; *devaḥ*-the Lord; *tatra*-there; *eva*-indeed; rūpam-Śrīla Rūpa Gosvāmī; *ca*-and; *sanātanam*-Sanātana Gosvāmī; *ca*-as well as.



TRANSLATION



"In the course of time, the transcendental news of Kṛṣṇa's pastimes in Vṛndāvana was almost lost. To enunciate explicitly those transcendental pastimes, Śrī Caitanya Mahāprabhu, at Prayāga, empowered Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī with the nectar of His mercy to carry out this work in Vṛndāvana."





TEXT 351





ei ta' kahiluṅ sanātane prabhura prasāda



yāhāra śravaṇe cittera khaṇḍe avasāda



SYNONYMS



*ei ta'*-thus; *kahiluṅ*-I have explained; *sanātane*-unto Sanātana Gosvāmī; *prabhura prasāda*-the mercy of Lord Śrī Caitanya Mahāprabhu; *yāhāra śravaṇe*-hearing which; *cittera*-of the heart; *khaṇḍe*-disappears; *avasāda*-moroseness.



TRANSLATION



I have thus explained the mercy bestowed on Sanātana Gosvāmī by Śrī Caitanya Mahāprabhu. If one hears this, all moroseness in the heart will diminish.





TEXT 352





kṛṣṇera svarūpa-gaṇera sakala haya 'jñāna'



vidhi-rāga-mārge 'sādhana bhakti'ra vidhāna



SYNONYMS



*kṛṣṇera svarūpa-gaṇera*-of Lord Kṛṣṇa in His various expansions; *sakala*-all; *haya*-there is; *jñāna*-knowledge; *vidhi-rāga-mārge*-in the process of devotional service under regulative principles or in spontaneous love; *sādhana bhaktira vidhāna*-the authorized means of executing devotional service.



TRANSLATION



By reading these instructions to Sanātana Gosvāmī, one will become fully aware of Lord Kṛṣṇa's various expansions and the process of devotional service according to the regulative principles and spontaneous love. Thus everything can be fully known.





TEXT 353





'kṛṣṇa-prema', 'bhakti-rasa', 'bhaktira siddhānta'



ihāra śravaṇe bhakta jānena saba anta



SYNONYMS



*kṛṣṇa*-prema-love of Godhead; *bhakti-rasa*-the mellows of devotional service; *bhaktira siddhānta*-the conclusions of devotional service; *ihāra śravaṇe*-by hearing this chapter; *bhakta*-a devotee; *jānena*-knows; *saba*-all; *anta*-limits.



TRANSLATION



By reading this chapter, a pure devotee can understand love of Kṛṣṇa, the mellows of devotional service and the conclusion of devotional service. Everyone can understand all these things to their ultimate end by studying this chapter.





TEXT 354





śrī-caitanya-nityānanda-advaita-caraṇa



yāṅra prāṇa-dhana, sei pāya ei dhana



SYNONYMS



*śrī-caitanya-nityānanda-advaita-caraṇa*-the lotus feet of Lord Śrī Caitanya Mahāprabhu, Lord Nityānanda and Advaita Prabhu; *yāṅra prāṇa*-dhana-whose life and soul; *sei*-such a person; *pāya*-gets; *ei dhana*-this treasure-house of devotional service.



TRANSLATION



The conclusion of this chapter can be known to one whose life and soul are the lotus feet of Śrī Caitanya Mahāprabhu, Nityānanda Prabhu and Advaita Prabhu.





TEXT 355





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Twenty-fourth Chapter, describing the ātmārāma verse and the Lord's mercy upon Sanātana Gosvāmī.





Chapter 25



How All the Residents of Vārāṇasī Became Vaiṣṇavas



The following is a summary of Chapter Twenty-five. A Mahārāṣṭrian brāhmaṇa who was living in Benares was a great devotee of Śrī Caitanya Mahāprabhu. He was always very happy to hear of the glories of the Lord, and it was by his arrangement that all the sannyāsīs of Vārāṇasī became devotees of Lord Caitanya Mahāprabhu. He invited all the sannyāsīs to his house to meet Śrī Caitanya Mahāprabhu, and this incident has been described in the Seventh Chapter of *Ādi-līlā*. From that day, Śrī Caitanya Mahāprabhu became famous in the city of Vārāṇasī, and many important men in that city became His followers. By and by, one of the disciples of the great sannyāsī Prakāśānanda Sarasvatī became devoted to Śrī Caitanya Mahāprabhu, and this devotee explained Śrī Caitanya Mahāprabhu to Prakāśānanda Sarasvatī and supported His views with various arguments.



One day Śrī Caitanya Mahāprabhu went to take a bath at Pañca-nada, and afterwards all His devotees began chanting the Hare Kṛṣṇa mantra in front of the temple of Bindu Mādhava. At this time Prakāśānanda Sarasvatī and all his devotees approached the Lord. Prakāśānanda Sarasvatī immediately fell down at the lotus feet of Śrī Caitanya Mahāprabhu and very much regretted his past behavior toward the Lord. He asked Śrī Caitanya Mahāprabhu about devotional service in terms of the *Vedānta-sūtra*, and the Lord told him about devotional service that is approved by great personalities who know the *Vedānta-sūtra*. Śrī Caitanya Mahāprabhu then pointed out that *Śrīmad-Bhāgavatam* is the proper commentary on the *Vedānta-sūtra*. He then explained the catuḥ-ślokī (four ślokas) of *Śrīmad-Bhāgavatam*, the essence of that great scripture.



From that day on, all the sannyāsīs of Vārāṇasī became devotees of Śrī Caitanya Mahāprabhu. Before returning to His headquarters at Jagannātha Purī, the Lord advised Sanātana Gosvāmī to go to Vṛndāvana. The Lord then departed for Jagannātha Purī. Kavirāja Gosvāmī then describes something about Śrīla Rūpa Gosvāmī, Sanātana Gosvāmī and Subuddhi Rāya. Śrī Caitanya Mahāprabhu returned to Jagannātha Purī through the great forest of Jhārikhaṇḍa in central India. At the end of this chapter, Kavirāja Gosvāmī sums up the incidents of *Madhya-līlā* and instructs every living being to read this sublime book of Śrī Caitanya Mahāprabhu's pastimes.





TEXT 1





vaiṣṇavī-kṛtya sannyāsi-



mukhān kāśī-nivāsinaḥ



sanātanaṁ susaṁskṛtya



prabhur nīlādrim āgamat



SYNONYMS



*vaiṣṇavī-kṛtya*-making into Vaiṣṇavas; *sannyāsi*-mukhān-headed by the sannyāsīs; *kāśī-nivāsinaḥ*-the residents of Vārāṇasī; *sanātanam*-Sanātana Gosvāmī; *su*-saṁskṛtya-completely purifying; *prabhuḥ*-Lord Śrī Caitanya Mahāprabhu; *nīlādrim*-to Jagannātha Purī; *āgamat*-returned.



TRANSLATION



After converting into Vaiṣṇavas all the residents of Vārāṇasī, who were headed by the sannyāsīs, and after completely educating and instructing Sanātana Gosvāmī at Vārāṇasī, Śrī Caitanya Mahāprabhu returned to Jagannātha Purī.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Prabhu; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Lord Caitanya! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of Lord Caitanya!





TEXT 3





ei mata mahāprabhu dui māsa paryanta



śikhāilā tāṅre bhakti-siddhāntera anta



SYNONYMS



*ei mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *dui māsa paryanta*-for two months; *śikhāilā*-instructed; *tāṅre*-him; *bhakti-siddhāntera anta*-all the conclusions of devotional service.



TRANSLATION



Lord Caitanya Mahāprabhu instructed Śrī Sanātana Gosvāmī in all the conclusions of devotional service for two consecutive months.





TEXT 4





'paramānanda kīrtanīyā'-śekharera saṅgī



prabhure kīrtana śunāya, ati baḍa raṅgī



SYNONYMS



*paramānanda kīrtanīyā*-Paramānanda Kīrtanīyā; *śekharera saṅgī*-a friend of Candraśekhara's; *prabhure*-unto Śrī Caitanya Mahāprabhu; *kīrtana śunāya*-sings and chants; *ati baḍa raṅgī*-very humorous.



TRANSLATION



For as long as Śrī Caitanya Mahāprabhu was in Vārāṇasī, Paramānanda Kīrtanīyā, who was a friend of Candraśekhara's, chanted the Hare Kṛṣṇa mahā-mantra and other songs to Śrī Caitanya Mahāprabhu in a very humorous way.





TEXT 5





sannyāsīra gaṇa prabhure yadi upekṣila



bhakta-duḥkha khaṇḍāite tāre kṛpā kaila



SYNONYMS



*sannyāsīra gaṇa*-all the sannyāsīs; *prabhure*-Lord Śrī Caitanya Mahāprabhu; *yadi*-when; *upekṣila*-criticized; *bhakta-duḥkha*-the unhappiness of the devotees; *khaṇḍāite*-to drive away; *tāre*-to them; *kṛpā kaila*-showed His mercy.



TRANSLATION



When the Māyāvādī sannyāsīs at Vārāṇasī criticized Śrī Caitanya Mahāprabhu, the Lord's devotees became very depressed. To satisfy them, Śrī Caitanya Mahāprabhu showed His mercy to the sannyāsīs.





TEXT 6





sannyāsīre kṛpā pūrve likhiyāchoṅ vistāriyā



uddeśe kahiye ihāṅ saṅkṣepa kariyā



SYNONYMS



*sannyāsīre kṛpā*-mercy upon the sannyāsīs; *pūrve*-before this; *likhiyāchoṅ*-I have described; *vistāriyā*-elaborately; *uddeśe*-in reference to that; *kahiye*-let me speak; *ihāṅ*-here; *saṅkṣepa kariyā*-in brief.



TRANSLATION



In the Seventh Chapter of *Ādi-līlā* I have already elaborately described Śrī Caitanya Mahāprabhu's deliverance of the sannyāsīs at Vārāṇasī, but I shall briefly repeat it in this chapter.





TEXT 7





yāhāṅ tāhāṅ prabhura nindā kare sannyāsīra gaṇa



śuni' duḥkhe mahārāṣṭrīya vipra karaye cintana



SYNONYMS



*yāhāṅ tāhāṅ*-anywhere and everywhere; *prabhura nindā*-criticism of Śrī Caitanya Mahāprabhu; *kare*-do; *sannyāsīra gaṇa*-the Māyāvādī sannyāsīs; *śuni'*-hearing; *duḥkhe*-in great unhappiness; *mahārāṣṭrīya vipra*-the brāhmaṇa of Mahārāṣṭra province; *karaye cintana*-was contemplating.



TRANSLATION



When the Māyāvādī sannyāsīs were criticizing Śrī Caitanya Mahāprabhu anywhere and everywhere in Vārāṇasī, the Mahārāṣṭrian brāhmaṇa, hearing this blasphemy, began to think about this unhappily.





TEXT 8





"prabhura svabhāva,-yebā dekhe sannidhāne



'svarūpa' anubhavi' tāṅre 'īśvara' kari' māne



SYNONYMS



*prabhura sva-bhāva*-the characteristics of Śrī Caitanya Mahāprabhu; *yebā*-anyone who; *dekhe*-sees; *sannidhāne*-nearby; *sva*-rūpa-His personality; *anubhavi'*-realizing; *tāṅre*-Him; *īśvara kari'*-as the Supreme Lord; *māne*-accepts.



TRANSLATION



The Mahārāṣṭrian brāhmaṇa thought, "Whoever closely sees the characteristics of Śrī Caitanya Mahāprabhu immediately realizes His personality and accepts Him as the Supreme Lord.





TEXT 9





kona prakāre pāroṅ yadi ekatra karite



ihā dekhi' sannyāsi-gaṇa habe iṅhāra bhakte



SYNONYMS



*kona prakāre*-by some means; *pāroṅ*-I am able; *yadi*-if; *ekatra karite*-to assemble; *ihā dekhi'*-by seeing this (Śrī Caitanya Mahāprabhu's personal characteristics); *sannyāsi-gaṇa*-the Māyāvādī sannyāsīs of Vārāṇasī; *habe*-will become; *iṅhāra bhakte*-His devotees.



TRANSLATION



"If by some means I can assemble all the sannyāsīs together, they will certainly become His devotees after seeing His personal characteristics.



PURPORT



If one saw the personal characteristics and activities of Śrī Caitanya Mahāprabhu, one would certainly be convinced that He was the Supreme Personality of Godhead. One can ascertain this by following in the footsteps of the śāstric injunctions. This sincere study and appreciation of Śrī Caitanya Mahāprabhu is also applicable to His authorized devotees, and it is clearly stated in the *Caitanya-caritāmṛta* (Antya 7.11):





kali-kālera dharma--kṛṣṇa-nāma-saṅkīrtana

kṛṣṇa-śakti vinā nāhe tāra pravartana



In this Age of Kali, real religious propaganda should induce people to chant the Hare Kṛṣṇa mahā-mantra. This is possible for someone who is especially empowered by Kṛṣṇa. No one can do this without being especially favored by Kṛṣṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments in this regard in his Anubhāṣya, wherein he quotes a verse from Nārāyaṇa-saṁhitā:





dvāparīyair janair viṣṇuḥ

pañcarātrais tu kevalaiḥ

kalau tu nāma-mātreṇa

pūjyate bhagavān hariḥ



"In Dvāpara-yuga, devotees of Lord Viṣṇu and Kṛṣṇa rendered devotional service according to the principles of pāñcarātrika. In this Age of Kali, the Supreme Personality of Godhead is worshiped simply by the chanting of His holy names." Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura then comments: "Without being empowered by the direct potency of Lord Kṛṣṇa to fulfill His desire and without being specifically favored by the Lord, no human being can become the spiritual master of the whole world. He certainly cannot succeed by mental concoction, which is not meant for devotees or religious people. Only an empowered personality can distribute the holy name of the Lord and enjoin all fallen souls to worship Kṛṣṇa. By distributing the holy name of the Lord, he cleanses the hearts of the most fallen people; therefore he extinguishes the blazing fire of the material world. Not only that, he broadcasts the shining brightness of Kṛṣṇa's effulgence throughout the world. Such an ācārya, or spiritual master, should be considered nondifferent from Kṛṣṇa-that is, he should be considered the incarnation of Lord Kṛṣṇa's potency. Such a personality is kṛṣṇāliṅgita-vigraha-that is, he is always embraced by the Supreme Personality of Godhead, Kṛṣṇa. Such a person is above the considerations of the varṇāśrama institution. He is the guru or spiritual master for the entire world, a devotee on the topmost platform, the mahā-bhāgavata stage, and a paramahaṁsa-ṭhākura, a spiritual form only fit to be addressed as paramahaṁsa or ṭhākura."





Nonetheless, there are many people who are just like owls but never open their eyes to see the sunshine. These owlish personalities are inferior to the Māyāvādī sannyāsīs who cannot see the brilliance of Kṛṣṇa's favor. They are prepared to criticize the person engaged in distributing the holy name all over the world and following in the footsteps of Śrī Caitanya Mahāprabhu, who wanted Kṛṣṇa consciousness preached in every town and city.





TEXT 10





vārāṇasī-vāsa āmāra haya sarva-kāle



sarva-kāla duḥkha pāba, ihā nā karile"



SYNONYMS



*vārāṇasī*-vāsa-residence at Vārāṇasī; *āmāra*-my; *haya*-there is; *sarva*-kāle-always; *sarva*-kāla-always; *duḥkha pāba*-I will suffer unhappiness; *ihā*-this; *nā karile*-if I do not execute.



TRANSLATION



"I shall have to reside at Vārāṇasī the rest of my life. If I do not try to carry out this plan, I shall certainly continue to suffer mental depression."





TEXT 11





eta cinti' nimantrila sannyāsīra gaṇe



tabe sei vipra āila mahāprabhura sthāne



SYNONYMS



*eta cinti'*-thinking this; *nimantrila*-he invited; *sannyāsīra gaṇe*-all the sannyāsīs; *tabe*-then; *sei vipra*-that brāhmaṇa; *āila*-approached; *mahāprabhura sthāne*-the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



Thinking like this, the Mahārāṣṭrian brāhmaṇa extended an invitation to all the sannyāsīs of Vārāṇasī. After doing this, he finally approached Śrī Caitanya Mahāprabhu to extend Him an invitation.





TEXT 12





hena-kāle nindā śuni' śekhara, tapana



duḥkha pāñā prabhu-pade kailā nivedana



SYNONYMS



*hena*-kāle-exactly at this time; *nindā śuni'*-by hearing the criticism (of Lord Caitanya by the Māyāvādī sannyāsīs); *śekhara tapana*-Candraśekhara and Tapana Miśra; *duḥkha pāñā*-feeling very unhappy; *prabhu*-pade-unto the lotus feet of Śrī Caitanya Mahāprabhu; *kailā nivedana*-submitted a request.



TRANSLATION



At this time, Candraśekhara and Tapana Miśra both heard blasphemous criticism against Śrī Caitanya Mahāprabhu and felt very unhappy. They came to Śrī Caitanya Mahāprabhu's lotus feet to submit a request.





TEXT 13





bhakta-duḥkha dekhi' prabhu manete cintila



sannyāsīra mana phirāite mana ha-ila



SYNONYMS



*bhakta*-duḥkha dekhi'-seeing the unhappiness of the devotees; *prabhu*-Śrī Caitanya Mahāprabhu; *manete cintila*-considered within His mind; *sannyāsīra mana*-the minds of the Māyāvādī sannyāsīs; *phirāite*-to turn; *mana ha-ila*-Śrī Caitanya Mahāprabhu decided.



TRANSLATION



They submitted their request, and Śrī Caitanya Mahāprabhu, seeing His devotees' unhappiness, decided to turn the minds of the Māyāvādī sannyāsīs.





TEXT 14





hena-kāle vipra āsi' karila nimantraṇa



aneka dainyādi kari' dharila caraṇa



SYNONYMS



*hena*-kāle-at this time; *vipra*-the Mahārāṣṭrian brāhmaṇa; *āsi'*-coming; *karila nimantraṇa*-invited Śrī Caitanya Mahāprabhu; *aneka*-various; *dainya-ādi*-submissions; *kari'*-doing; *dharila caraṇa*-touched His lotus feet.



TRANSLATION



While Śrī Caitanya Mahāprabhu was seriously considering meeting with the Māyāvādī sannyāsīs, the Mahārāṣṭrian brāhmaṇa approached Him and extended an invitation. The brāhmaṇa submitted his invitation with great humility, and he touched the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 15





tabe mahāprabhu tāṅra nimantraṇa mānilā



āra dina madhyāhna kari' tāṅra ghare gelā



SYNONYMS



*tabe*-after this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅra*-his; *nimantraṇa*-invitation; *mānilā*-accepted; *āra dina*-the next day; *madhyāhna kari'*-after finishing His madhyāhna activities (taking bath and murmuring mantras); *tāṅra ghare gelā*-He went to the house of the Mahārāṣṭrian brāhmaṇa.



TRANSLATION



Śrī Caitanya Mahāprabhu accepted his invitation, and the next day, after finishing His noontime activities, He went to the brāhmaṇa's house.





TEXT 16





tāhāṅ yaiche kailā prabhu sannyāsīra nistāra



pañca-tattvākhyāne tāhā kariyāchi vistāra



SYNONYMS



*tāhāṅ*-there; *yaiche*-how; *kailā*-performed; *prabhu*-Śrī Caitanya Mahāprabhu; *sannyāsīra*-of the Māyāvādī sannyāsīs; *nistāra*-deliverance; *pañca-tattva-ākhyāne*-in describing the glories of the Pañca-tattva (Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara and Śrīvāsa); *tāhā*-that subject matter; *kariyāchi vistāra*-have described elaborately.



TRANSLATION



I have already described Śrī Caitanya Mahāprabhu's deliverance of the Māyāvādī sannyāsīs in the Seventh Chapter when I described the glories of the Pañca-tattva-Śrī Caitanya Mahāprabhu, Śrī Nityānanda Prabhu, Advaita Prabhu, Gadādhara Prabhu and Śrīvāsa.





TEXT 17





grantha bāḍe, punarukti haya ta' kathana



tāhāṅ ye nā likhiluṅ, tāhā kariye likhana



SYNONYMS



*grantha*-the size of the book; *bāḍe*-increases; *punaḥ*-ukti-repetition; *haya*-would be; *ta' kathana*-of subject matters once described; *tāhāṅ*-there (in the Seventh Chapter); *ye*-whatever; *nā likhiluṅ*-I have not described; *tāhā*-that; *kariye likhana*-I am writing.



TRANSLATION



Since I have already described this incident very elaborately in the Seventh Chapter of *Ādi-līlā*, I do not wish to increase the size of this book by giving another description. However, I shall try to include in this chapter whatever was not described there.





TEXT 18





ye divasa prabhu sannyāsīre kṛpā kaila



se divasa haite grāme kolāhala haila



SYNONYMS



*ye divasa*-the day when; *prabhu*-Śrī Caitanya Mahāprabhu; *sannyāsīre*-to the Māyāvādī sannyāsīs; *kṛpā kaila*-showed His mercy; *se divasa haite*-beginning from that day; *grāme*-in the locality; *kolāhala haila*-there were many talks about this incident.



TRANSLATION



Beginning from the day on which Śrī Caitanya Mahāprabhu showed His mercy to the Māyāvādī sannyāsīs, there were vivid discussions about this conversion among the inhabitants of Vārāṇasī.





TEXT 19





lokera saṅghaṭṭa āise prabhure dekhite



nānā śāstre paṇḍita āise śāstra vicārite



SYNONYMS



*lokera saṅghaṭṭa*-crowds of men; *āise*-come; *prabhure dekhite*-to see Lord Śrī Caitanya Mahāprabhu; *nānā śāstre paṇḍita*-scholars learned in various scriptures; *āise*-used to come; *śāstra vicārite*-to talk on various scriptures.



TRANSLATION



Crowds of people came to see Śrī Caitanya Mahāprabhu from that day on, and scholars of various scriptures discussed different subject matters with the Lord.





TEXT 20





sarva-śāstra khaṇḍi' prabhu 'bhakti' kare sāra



sayuktika vākye mana phirāya sabāra



SYNONYMS



*sarva-śāstra khaṇḍi'*-defeating all the false conclusions of different scriptures; *prabhu*-Śrī Caitanya Mahāprabhu; *bhakti kare sāra*-established the predominance of devotional service; *sa-yuktika vākye*-by talks full of pleasing logic and arguments; *mana phirāya*-turns the minds; *sabāra*-of everyone.



TRANSLATION



When people came to Śrī Caitanya Mahāprabhu to discuss the principles of various scriptures, the Lord defeated their false conclusions and established the predominance of devotional service to the Lord. With logic and argument He very politely changed their minds.



PURPORT



We have been spreading this saṅkīrtana movement in the Western countries, and in our recent tour of European cities like Rome, Geneva, Paris and Frankfurt, many learned Christian scholars, priests, philosophers and yogīs came to see us, and by the grace of Kṛṣṇa they agreed that this Kṛṣṇa consciousness movement, the bhakti cult, offers the topmost conclusion. Following in the footsteps of Śrī Caitanya Mahāprabhu, we are trying to convince everyone that the devotional service of the Lord is enjoined in every scripture. If a person is religious, he must accept the supreme authority of the Lord, become His devotee and try to love Him. This is the real principle of religion. It does not matter whether one is Christian, Mohammedan or whatever. He simply must accept the sublime position of the Supreme Personality of Godhead and render service unto Him. It is not a question of being Christian, Mohammedan or Hindu. One should be purely religious and freed from all these material designations. In this way one can learn the art of devotional service. This argument appeals to all intelligent men, and consequently this Kṛṣṇa consciousness movement is gaining ground throughout the world. Due to our solid logic and scientific presentation, Śrī Caitanya Mahāprabhu's prediction that Kṛṣṇa consciousness will spread in every town and village throughout the world is gradually being realized.





TEXT 21





upadeśa lañā kare kṛṣṇa-saṅkīrtana



sarva-loka hāse, gāya, karaye nartana



SYNONYMS



*upadeśa lañā*-getting instructions from Śrī Caitanya Mahāprabhu; *kare*-join; *kṛṣṇa-saṅkīrtana*-the saṅkīrtana movement; *sarva*-loka hāse-everyone began to laugh in pleasure; *gāya*-chant; *karaye nartana*-and dance.



TRANSLATION



As soon as people received instructions from Śrī Caitanya Mahāprabhu, they began to chant the Hare Kṛṣṇa mahā-mantra. Thus everyone laughed, chanted and danced with the Lord.





TEXT 22





prabhure praṇata haila sannyāsīra gaṇa



ātma-madhye goṣṭhī kare chāḍi' adhyayana



SYNONYMS



*prabhure*-unto Lord Śrī Caitanya Mahāprabhu; *praṇata haila*-offered obeisances; *sannyāsīra gaṇa*-all the Māyāvādī sannyāsīs; *ātma*-madhye-among themselves; *goṣṭhī kare*-discussed; *chāḍi' adhyayana*-giving up so-called studies of Vedānta.



TRANSLATION



All the Māyāvādī sannyāsīs offered their obeisances unto Śrī Caitanya Mahāprabhu and then began to discuss His movement, giving up their studies of Vedānta and Māyāvāda philosophy.





TEXT 23





prakāśānandera śiṣya eka tāṅhāra samāna



sabhā-madhye kahe prabhura kariyā sammāna



SYNONYMS



*prakāśānandera śiṣya eka*-one of the disciples of Prakāśānanda Sarasvatī; *tāṅhāra samāna*-equal in learning with Prakāśānanda Sarasvatī; *sabhā-madhye*-in the assembly of the sannyāsīs; *kahe*-explains; *prabhura kariyā sammāna*-respecting Śrī Caitanya Mahāprabhu seriously.



TRANSLATION



One of the disciples of Prakāśānanda Sarasvatī, who was as learned as his guru, began to speak in that assembly, offering all respects to Śrī Caitanya Mahāprabhu.





TEXT 24





śrī-kṛṣṇa-caitanya haya 'sākṣāt nārāyaṇa'



'vyāsa-sūtrera' artha karena ati-manorama



SYNONYMS



*śrī-kṛṣṇa-caitanya*-Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; *haya*-is; *sākṣāt nārāyaṇa*-directly the Supreme Personality of Godhead, Nārāyaṇa; *vyāsa-sūtrera*-the codes of Vyāsadeva (Vedānta-sūtra); *artha karena*-He explains; *ati-manorama*-very nicely.



TRANSLATION



He said, "Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, Nārāyaṇa Himself. When He explains the *Vedānta-sūtra*, He does so very nicely.





TEXT 25





upaniṣadera karena mukhyārtha vyākhyāna



śuniyā paṇḍita-lokera juḍāya mana-kāṇa



SYNONYMS



*upaniṣadera*-of the Vedic version known as the Upaniṣads; *karena*-He does; *mukhya-artha*-the original meaning; *vyākhyāna*-explanation; *śuniyā*-hearing; *paṇḍita-lokera*-of the learned scholars; *juḍāya*-satisfies; *mana-kāṇa*-the minds and ears.



TRANSLATION



"Śrī Caitanya Mahāprabhu explains the direct meaning of the *Upaniṣads*. When all learned scholars hear this, their minds and ears are satisfied.





TEXT 26





sūtra-upaniṣadera mukhyārtha chāḍiyā



ācārya 'kalpanā' kare āgraha kariyā



SYNONYMS



*sūtra-upaniṣadera*-of the Vedānta-sūtra and the Upaniṣads; *mukhya-artha*-the direct meaning; *chāḍiyā*-giving up; ācārya-Śaṅkarācārya; *kalpanā*-imagination; *kare*-does; *āgraha kariyā*-with great eagerness.



TRANSLATION



"Giving up the direct meaning of the *Vedānta-sūtra* and the *Upaniṣads*, Śaṅkarācārya imagines some other interpretation.





TEXT 27





ācārya-kalpita artha ye paṇḍita śune



mukhe 'haya' 'haya' kare, hṛdaya nā māne



SYNONYMS



*ācārya*-kalpita-imagined by Śaṅkarācārya; *artha*-meaning; *ye paṇḍita śune*-any learned person who hears; *mukhe*-only in the mouth; *haya haya*-yes it is, yes it is; *kare*-does; *hṛdaya*-his heart; *nā māne*-does not accept.



TRANSLATION



"All the interpretations of Śaṅkarācārya are imaginary. Such imaginary interpretations are verbally accepted by learned scholars, but they do not appeal to the heart.





TEXT 28





śrī-kṛṣṇa-caitanya-vākya dṛḍha satya māni



kali-kāle sannyāse 'saṁsāra' nāhi jini



SYNONYMS



*śrī-kṛṣṇa-caitanya-vākya*-the words of Śrī Caitanya Mahāprabhu; *dṛḍha*-very firm and convincing; *satya māni*-I admit as truth; *kali-kāle*-in this Age of Kali; *sannyāse*-simply by accepting the renounced order of life; *saṁsāra nāhi jini*-one cannot escape the material clutches.



TRANSLATION



"The words of Śrī Kṛṣṇa Caitanya Mahāprabhu are firm and convincing, and I accept them as true. In this Age of Kali, one cannot be delivered from material clutches simply by formally accepting the renounced order.





TEXT 29





harer nāma-ślokera yei karilā vyākhyāna



sei satya sukhadārtha parama pramāṇa



SYNONYMS



*harer nāma-ślokera*-of the verse beginning harer nāma harer nāma; *yei*-whatever; *karilā*-made; *vyākhyāna*-the explanation; *sei*-that; *satya*-true; *sukha-da-artha*-a meaning that is pleasing to accept; *parama pramāṇa*-the supreme evidence.



TRANSLATION



"Śrī Caitanya Mahāprabhu's explanation of the verse beginning 'harer nāma harer nāma' is not only pleasing to the ear but is strong, factual evidence.





TEXT 30





bhakti vinā mukti nahe, bhāgavate kaya



kali-kāle nāmābhāse sukhe mukti haya



SYNONYMS



*bhakti vinā*-without devotional service; *mukti nahe*-there is no question of liberation; *bhāgavate kaya*-it is said in Śrīmad-Bhāgavatam; *kali-kāle*-in this Age of Kali; *nāma-ābhāse*-even by a slight appreciation of the Hare Kṛṣṇa mantra; *sukhe*-without difficulty; *mukti haya*-one can get liberation.



TRANSLATION



"In this Age of Kali, one cannot attain liberation without taking to the devotional service of the Lord. In this age, even if one does not chant the holy name of Kṛṣṇa perfectly, he still attains liberation very easily.





TEXT 31





śreyaḥ-sṛtiṁ bhaktim udasya te vibho



kliśyanti ye kevala-bodha-labdhaye



teṣām asau kleśala eva śiṣyate



nānyad yathā sthūla-tuṣāvaghātinām



SYNONYMS



*śreyaḥ-sṛtim*-the auspicious path of liberation; *bhaktim*-devotional service; *udasya*-giving up; *te*-of You; *vibho*-O my Lord; *kliśyanti*-accept increased difficulties; *ye*-all those persons who; *kevala*-only; *bodha-labdhaye*-for obtaining knowledge; *teṣām*-for them; *asau*-that; *kleśalaḥ*-trouble; *eva*-only; *śiṣyate*-remains; *na*-not; *anyat*-anything else; *yathā*-as much as; *sthūla*-bulky; *tuṣa*-husks of rice; *avaghātinām*-of those beating.



TRANSLATION



" 'My dear Lord, devotional service unto You is the only auspicious path. If one gives it up simply for speculative knowledge or the understanding that these living beings are spirit soul and the material world is false, he undergoes a great deal of trouble. He only gains troublesome and inauspicious activities. His actions are like beating a husk that is already devoid of rice. One's labor becomes fruitless.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.14.4).





TEXT 32





ye 'nye 'ravindākṣa vimukta-māninas



tvayy asta-bhāvād aviśuddha-buddhayaḥ



āruhya kṛcchreṇa paraṁ padaṁ tataḥ



patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ



SYNONYMS



*ye*-all those who; *anye*-others (nondevotees); *aravinda-akṣa*-O lotus-eyed one; *vimukta-māninaḥ*-who consider themselves liberated; *tvayi*-unto You; *asta*-bhāvāt-without devotion; *aviśuddha*-buddhayaḥ-whose intelligence is not purified; *āruhya*-having ascended; *kṛcchreṇa*-by severe austerities and penances; *param padam*-to the supreme position; *tataḥ*-from there; *patanti*-fall; *adhaḥ*-down; *anādṛta*-without respecting; *yuṣmat*-Your; *aṅghrayaḥ*-lotus feet.



TRANSLATION



" 'O lotus-eyed one, those who think they are liberated in this life but who are devoid of devotional service to You are of impure intelligence. Although they accept severe austerities and penances and rise to the spiritual position, to impersonal Brahman realization, they fall down again because they neglect to worship Your lotus feet.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (10.2.32).





TEXT 33





'brahma'-śabde kahe 'ṣaḍ-aiśvarya-pūrṇa bhagavān'



tāṅre 'nirviśeṣa' sthāpi, 'pūrṇatā' haya hāna



SYNONYMS



*brahma-śabde*-by the word brahma; *kahe*-is meant; *ṣaṭ-aiśvarya-pūrṇa bhagavān*-the Supreme Personality of Godhead, full in all six opulences; *tāṅre*-Him; *nirviśeṣa sthāpi*-if we make impersonal; *pūrṇatā haya hāna*-His completeness becomes damaged.



TRANSLATION



"The word Brahman means 'the greatest.' This means that the Supreme Personality of Godhead is full in all six opulences. However, if we take the one-sided impersonalist view, His fullness is diminished.



PURPORT



The Supreme Personality of Godhead is originally the Supreme Person. The Lord says in *Bhagavad-gītā* (9.4):





mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ



"By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them."





The potency of Kṛṣṇa that is spread everywhere is impersonal. The sunlight is the impersonal expansion of the sun globe and the sun-god. If we simply take one side of the Supreme Personality of Godhead-His impersonal effulgence-that one side does not fully explain the Absolute Truth. Impersonal appreciation of the Absolute Truth is one-sided and incomplete. One should also accept the other side, the personal side-Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate. One should not be satisfied simply by understanding the Brahman feature of the Personality of Godhead. One must also know the Lord's personal feature. That is complete understanding of the Absolute Truth.





TEXT 34





śruti-purāṇa kahe-kṛṣṇera cic-chakti-vilāsa



tāhā nāhi māni, paṇḍita kare upahāsa



SYNONYMS



*śruti-purāṇa kahe*-the Vedic literatures and the Purāṇas confirm; *kṛṣṇera*-of Lord Kṛṣṇa; *cit-śakti*-vilāsa-activities of spiritual potencies; *tāhā nāhi māni*-not accepting that; *paṇḍita kare upahāsa*-so-called scholars play jokes without perfect understanding.



TRANSLATION



"Vedic literatures, the *Upaniṣads*, the *Brahma-sūtra* and the *Purāṇas* all describe the activities of the spiritual potency of the Lord. If one cannot accept the personal activities of the Lord, he jokes foolishly and gives an impersonal description.



PURPORT



In the Vedic literatures, including the *Purāṇas*, there are full descriptions of the spiritual potency of Kṛṣṇa. All the pastimes of the Lord are eternal, blissful and full of knowledge, just as the form of Kṛṣṇa Himself is eternal, blissful and full of knowledge (sac-cid-ānanda-vigraha). Unintelligent people with a poor fund of knowledge compare their temporary bodies to the spiritual body of Kṛṣṇa, and by such foolishness they try to understand Kṛṣṇa as one of them. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam. *Bhagavad-gītā* (9.11) points out that foolish people think of Kṛṣṇa as one of them. Not understanding His spiritual potency, they simply decry the personal form of the Absolute Truth, foolishly thinking of themselves as jñānīs cognizant of the complete truth. They cannot understand that just as the material energy of the Lord has a variety of activities, the spiritual energy has variety also. They consider activities in devotional service the same as activities in material consciousness. Under such a wrong impression, they sometimes dare joke about the spiritual activities of the Lord and His devotional service.





TEXT 35





cid-ānanda kṛṣṇa-vigraha 'māyika' kari' māni



ei baḍa 'pāpa',-satya caitanyera vāṇī



SYNONYMS



*cit-ānanda kṛṣṇa-vigraha*-the transcendental form of Kṛṣṇa, which is completely spiritual; *māyika kari' māni*-accept as made of the external energy, māyā; *ei baḍa pāpa*-this is a great act of sin; *satya*-true; *caitanyera vāṇī*-the words of Śrī Caitanya Mahāprabhu.



TRANSLATION



"The Māyāvādīs do not recognize the personal form of the Lord as spiritual and full of bliss. This is a great sin. Śrī Caitanya Mahāprabhu's statements are actually factual.



PURPORT



Śrī Caitanya Mahāprabhu's movement especially aims at defeating the Māyāvāda conclusion about the Absolute Truth. Since the members of the Māyāvāda school cannot understand the spiritual form of the Lord, they incorrectly think the Lord's form is also made of material energy. They think that He is covered by a material body just like other living beings. Due to this offensive understanding, they cannot recognize that Śrī Kṛṣṇa's personal form is transcendental, not material. Their conclusion is a great offense at the lotus feet of the Lord. As explained by Śrī Caitanya Mahāprabhu, Śrī Kṛṣṇa has His eternal, blissful form that is full of knowledge, and all Vaiṣṇava ācāryas accept this. That is the proper understanding of the Absolute Truth.





TEXT 36





nātaḥ paraṁ parama yad bhavataḥ svarūpam



ānanda-mātram avikalpam aviddha-varcaḥ



paśyāmi viśva-sṛjam ekam aviśvam ātman



bhūtendriyātmakam adas ta upāśrito 'smi



SYNONYMS



*na*-not; *ataḥ*-than this; *param*-more supreme; *parama*-O supreme one; *yat*-which; *bhavataḥ*-of Your Lordship; *sva-rūpam*-the personal form; *ānanda*-of transcendental bliss; *mātram*-only; *avikalpam*-where there is no creation; *aviddha*-without contamination; *varcaḥ*-having an effulgence; *paśyāmi*-I see; *viśva-sṛjam ekam*-who alone has created this universe; *aviśvam*-not belonging to the destructible material world; *ātman*-O Supreme Soul; *bhūta-indriya-ātmakam*-the original cause of the senses and the living beings; *adaḥ*-transcendental; *te*-unto You; *upāśritaḥ asmi*-I take full shelter.



TRANSLATION



" 'O supreme one, the transcendental form I am now seeing is full of transcendental bliss. It is not contaminated by the external energy. It is full of effulgence. My Lord, there is no better understanding of You than this. You are the Supreme Soul and the creator of this material world, but You are not connected with this material world. You are completely different from created form and variety. I sincerely take shelter of that form of Yours which I am now seeing. This form is the original source of all living beings and their senses.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (3.9.3). This verse was spoken by Lord Brahmā, who perfectly realized the Supreme Personality of Godhead after meditating upon the Lord within the water of the Garbhodhaka Ocean. Brahmā realized that the form of the Lord is completely spiritual. This is certainly a better understanding of the Absolute Truth than impersonal understanding.





TEXT 37





dṛṣṭaṁ śrutaṁ bhūta-bhavad-bhaviṣyat



sthāsnuś cariṣṇur mahad alpakaṁ vā



vinācyutād vastu-tarāṁ na vācyaṁ



sa eva sarvaṁ paramātma-bhūtaḥ



SYNONYMS



*dṛṣṭam*-experienced by direct perception; *śrutam*-experienced by hearing; *bhūta*-past; *bhavat*-present; *bhaviṣyat*-which will be in the future; *sthāsnuḥ*-immovable; *cariṣṇuḥ*-movable; *mahat*-the greatest; *alpakam*-the smallest; *vā*-or; *vinā*-except; *acyutāt*-the infallible Personality of Godhead; *vastu*-tarām-anything else; *na vācyam*-not to be spoken; *saḥ*-that Supreme Personality of Godhead; *eva*-certainly; *sarvam*-everything; *paramātma-bhūtaḥ*-the origin of all causes.



TRANSLATION



" 'Lord Śrī *Kṛṣṇa, the Supreme Personality of Godhead*, is the cause of all causes. He is past, present and future, and He is the movable and immovable. He is the greatest and the smallest, and He is visible and directly experienced. He is celebrated in Vedic literature. Everything is Kṛṣṇa, and without Him there is no existence. He is the root of all understanding, and He is that which is understood by all words.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.46.43) was spoken by Uddhava when he came to pacify all the inhabitants of Vṛndāvana during Kṛṣṇa's absence.





TEXT 38





tad vā idaṁ bhuvana-maṅgala maṅgalāya



dhyāne sma no daraśitaṁ ta upāsakānām



tasmai namo bhagavate 'nuvidhema tubhyaṁ



yo 'nādṛto naraka-bhāgbhir asat-prasaṅgaiḥ



SYNONYMS



*tat*-that; *vā*-or; *idam*-this; *bhuvana-maṅgala*-O most auspicious of the entire world; *maṅgalāya*-for the benefit; *dhyāne*-in meditation; *sma*-certainly; *naḥ*-of us; *daraśitam*-manifested; *te*-by You; *upāsakānām*-of devotees engaged in devotional service; *tasmai*-unto Him; *namaḥ*-all obeisances; *bhagavate*-the Supreme Personality of Godhead; *anuvidhema*-we offer obeisances, following in the footsteps of the ācāryas; *tubhyam*-unto You; *yaḥ*-who is; *anādṛtaḥ*-not much appreciated; *naraka-bhāgbhiḥ*-by persons who are destined to go to a hellish condition of life; *asat-prasaṅgaiḥ*-who discuss the Supreme Personality of Godhead illogically.



TRANSLATION



" 'O most auspicious one! For our benefit You are worshiped by us. You manifest Your transcendental form, which You show to us in our meditation. We offer our respectful obeisances unto You, the Supreme Person, and we worship You whom impersonalists do not accept due to their poor fund of knowledge. Thus they are liable to descend into a hellish condition.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (3.9.4).





TEXT 39





avajānanti māṁ mūḍhā



mānuṣīṁ tanum āśritam



paraṁ bhāvam ajānanto



mama bhūta-maheśvaram



SYNONYMS



*avajānanti*-decry; *mām*-Me; *mūḍhāḥ*-rascals; *mānuṣīm*-just like a human being; *tanum*-a body; *āśritam*-accepted; *param*-supreme; *bhāvam*-position; *ajānantaḥ*-without knowing; *mama*-My; *bhūta*-maheśvaram-exalted position as the Supreme Person, creator of the material world.



TRANSLATION



" 'Fools disrespect Me because I appear like a human being. They do not know My supreme position as the cause of all causes, the creator of the material energy.'



PURPORT



This is a quotation from *Bhagavad-gītā* (9.11).





TEXT 40





tān ahaṁ dviṣataḥ krūrān



saṁsāreṣu narādhamān



kṣipāmy ajasram aśubhān



āsurīṣv eva yoniṣu



SYNONYMS



*tān*-all of them; *aham*-I; *dviṣataḥ*-those who are envious; *krūrān*-always willing to do harm; *saṁsāreṣu*-in this material world; *nara-adhamān*-the lowest of men; *kṣipāmi*-throw; *ajasram*-again and again; *aśubhān*-engaged in inauspicious acts; *āsurīṣu*-demoniac; *eva*-certainly; *yoniṣu*-in families.



TRANSLATION



" 'Those who are envious of My form, who are cruel and mischievous and lowest among men, are perpetually cast by Me into hellish existence in various demoniac species of life.'



PURPORT



This is also a quotation from *Bhagavad-gītā* (16.19).





TEXT 41





sūtrera pariṇāma-vāda, tāhā nā māniyā



'vivarta-vāda' sthāpe, 'vyāsa bhrānta' baliyā



SYNONYMS



*sūtrera*-of the codes of the Vedānta-sūtra; *pariṇāma-vāda*-the transformation of energy; *tāhā nā māniyā*-not accepting this fact; *vivarta-vāda*-the theory of illusion; *sthāpe*-establishes; *vyāsa bhrānta baliyā*-accusing Vyāsadeva to be mistaken.



TRANSLATION



"Not accepting the transformation of energy, Śrīpād Śaṅkarācārya has tried to establish the theory of illusion under the plea that Vyāsadeva has made a mistake.



PURPORT



For a further explanation of this verse, one may refer to Chapter Seven (verses 121-126).





TEXT 42





ei ta' kalpita artha mane nāhi bhāya



śāstra chāḍi' kukalpanā pāṣaṇḍe bujhāya



SYNONYMS



*ei ta'*-this; *kalpita*-imaginary; *artha*-meaning; *mane*-to the mind; *nāhi*-does not; *bhāya*-appeal; *śāstra*-the authoritative scriptures; *chāḍi'*-giving up; *ku*-kalpanā-mischievous imagination; *pāṣaṇḍe*-to the atheistic class of men; *bujhāya*-teaches.



TRANSLATION



"Śrīpād Śaṅkarācārya has given his interpretation and imaginary meaning. It does not actually appeal to the mind of any sane man. He has done this to convince the atheists and bring them under his control.



PURPORT



Śrīpād Śaṅkarācārya's propaganda opposed the atheistic philosophy of Buddha. Lord Buddha's intention was to stop atheists from committing the sin of killing animals. Atheists cannot understand God; therefore Lord Buddha appeared and spread the philosophy of nonviolence to keep the atheists from killing animals. Unless one is free from the sin of animal killing, he cannot understand religion or God. Although Lord Buddha was an incarnation of Kṛṣṇa, he did not speak about God, for the people were unable to understand. He simply wanted to stop animal killing. Śrīpād Śaṅkarācārya wanted to establish the predominance of one's spiritual identity; therefore he wanted to convert the atheists through an imaginary interpretation of Vedic literatures. These are the secrets of the ācāryas. Sometimes they conceal the real purpose of the *Vedas* and explain the *Vedas* in a different way. Sometimes they enunciate a different theory just to bring the atheists under their control. Thus it is said that Śaṅkara's philosophy is for pāṣaṇḍas, atheists.





TEXT 43





paramārtha-vicāra gela, kari mātra 'vāda'



kāhāṅ mukti pāba, kāhāṅ kṛṣṇera prasāda



SYNONYMS



*parama*-artha-vicāra-discussion on spiritual matters; *gela*-has gone; *kari*-we do; *mātra vāda*-only argument and word jugglery; *kāhāṅ*-where; *mukti*-liberation; *pāba*-we shall get; *kāhāṅ*-where; *kṛṣṇera prasāda*-the mercy of the Supreme Personality of Godhead, Kṛṣṇa.



TRANSLATION



"The atheists, headed by the Māyāvādī philosophers, do not care for liberation or Kṛṣṇa's mercy. They simply continue to put forward false arguments and counter-theories to atheistic philosophy, not considering or engaging in spiritual matters.





TEXT 44





vyāsa-sūtrera artha ācārya kariyāche ācchādana



ei haya satya śrī-kṛṣṇa-caitanya-vacana



SYNONYMS



*vyāsa-sūtrera*-of the codes of the Vedānta known as Vyāsa-sūtra; *artha*-the meanings; ācārya-Śaṅkarācārya; *kariyāche ācchādana*-has purposely covered; *ei*-this; *haya*-is; *satya*-the truth; *śrī-kṛṣṇa-caitanya-vacana*-the words and explanation given by Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



"The conclusion is that the import of the *Vedānta-sūtra* is covered by the imaginary explanation of Śaṅkarācārya. Whatever Śrī Kṛṣṇa Caitanya Mahāprabhu has said is perfectly true.





TEXT 45





caitanya-gosāñi yei kahe, sei mata sāra



āra yata mata, sei saba chārakhāra"



SYNONYMS



*caitanya-gosāñi*-Śrī Caitanya Mahāprabhu; *yei kahe*-whatever He has said; *sei mata sāra*-that explanation is actually the essence of Vedic knowledge; *āra yata mata*-any other opinion not in collaboration with Śrī Caitanya Mahāprabhu's statement; *sei*-these; *saba chārakhāra*-all distortions.



TRANSLATION



"Whatever meaning Śrī Caitanya Mahāprabhu gives is perfect. Any other interpretation is only a distortion."





TEXT 46





eta kahi' sei kare kṛṣṇa-saṅkīrtana



śuni' prakāśānanda kichu kahena vacana



SYNONYMS



*eta kahi'*-speaking so much; *sei*-the disciple of Prakāśānanda Sarasvatī; *kare*-performed; *kṛṣṇa-saṅkīrtana*-the chanting of the holy name of Kṛṣṇa; *śuni'*-hearing; *prakāśānanda*-the guru, Prakāśānanda Sarasvatī; *kichu*-something; *kahena*-says; *vacana*-words.



TRANSLATION



After saying this, the disciple of Prakāśānanda Sarasvatī began to chant the holy name of Kṛṣṇa. Hearing this, Prakāśānanda Sarasvatī made the following statement.





TEXT 47





ācāryera āgraha-'advaita-vāda' sthāpite



tāte sūtrārtha vyākhyā kare anya rīte



SYNONYMS



*ācāryera*-of Śaṅkarācārya; *āgraha*-the eagerness; *advaita*-vāda-monism; *sthāpite*-to establish; *tāte*-for that reason; *sūtra-artha*-the meaning of the Brahma-sūtra, or Vedānta philosophy; *vyākhyā*-explanation; *kare*-does; *anya rīte*-in a different way.



TRANSLATION



Prakāśānanda Sarasvatī said, "Śaṅkarācārya was very eager to establish the philosophy of monism. Therefore he explained *Vedānta-sūtra*, or Vedānta philosophy, in a different way to support monistic philosophy.





TEXT 48





'bhagavattā' mānile 'advaita' nā yāya sthāpana



ataeva saba śāstra karaye khaṇḍana



SYNONYMS



*bhagavattā*-the Personality of Godhead; *mānile*-if one accepts; *advaita*-monism or nondualism; *nā*-not; *yāya*-is possible; *sthāpana*-establishing; *ataeva*-therefore; *saba*-all; *śāstra*-revealed scriptures; *karaye*-does; *khaṇḍana*-refutation.



TRANSLATION



"If one accepts the Personality of Godhead, the philosophy that maintains that God and the living entity are one cannot be established. Therefore Śaṅkarācārya argued against and refuted all kinds of revealed scriptures.





TEXT 49





yei grantha-kartā cāhe sva-mata sthāpite



śāstrera sahaja artha nahe tāṅhā haite



SYNONYMS



*yei*-anyone who; *grantha*-kartā-author; *cāhe*-wants; *sva-mata sthāpite*-to establish his own opinion; *śāstrera*-of the revealed scriptures; *sahaja*-the direct; *artha*-meaning; *nahe*-is not; *tāṅhā haite*-from such an author.



TRANSLATION



"Anyone who wants to establish his own opinion or philosophy certainly cannot explain any scripture according to the principle of direct interpretation.





TEXT 50





'mīmāṁsaka' kahe,-'īśvara haya karmera aṅga'



'sāṅkhya' kahe,-jagatera prakṛti kāraṇa-prasaṅga'



SYNONYMS



*mīmāṁsaka*-the Mīmāṁsaka philosophers; *kahe*-say; *īśvara*-the Supreme Lord; *haya*-is; *karmera aṅga*-subject to fruitive activities; *sāṅkhya kahe*-the atheistic Sāṅkhya philosophers say; *jagatera*-of the cosmic manifestation; *prakṛti*-nature; *kāraṇa*-the cause; *prasaṅga*-thesis.



TRANSLATION



"The Mīmāṁsaka philosophers conclude that if there is a God, He is subjected to our fruitive activities. Similarly, the Sāṅkhya philosophers who analyze the cosmic manifestation say that the cause of the cosmos is material nature.





TEXT 51





'nyāya' kahe,-'paramāṇu haite viśva haya'



'māyāvādī' nirviśeṣa-brahme 'hetu' kaya



SYNONYMS



*nyāya kahe*-the philosophers following logic say; *paramāṇu*-the atom; *haite*-from; *viśva haya*-the cosmic manifestation has come; *māyāvādī*-the Māyāvādī philosophers, impersonalists; *nirviśeṣa-brahme*-in the impersonal Brahman effulgence; *hetu*-the cause; *kaya*-say.



TRANSLATION



"The followers of nyāya, the philosophy of logic, maintain that the atom is the cause of the cosmic manifestation, and the Māyāvādī philosophers maintain that the impersonal Brahman effulgence is the cause of the cosmic manifestation.





TEXT 52





'pātañjala' kahe,-'īśvara haya svarūpa-jñāna'



veda-mate kahe tāṅre 'svayaṁ-bhagavān'



SYNONYMS



*pātañjala kahe*-the Pātañjala philosophers say; *īśvara haya*-the Supreme Lord is; *svarūpa*-jñāna-self-realization; *veda-mate*-in the Vedic version; *kahe*-they say; *tāṅre*-to Him; *svayam-bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



"The Pātañjala philosophers say that when one is self-realized, he understands the Lord. Similarly, according to the *Vedas* and Vedic principles, the original cause is the Supreme Personality of Godhead.





TEXT 53





chayera chaya mata vyāsa kailā āvartana



sei saba sūtra lañā 'vedānta'-varṇana



SYNONYMS



*chayera*-of the six philosophers; *chaya mata*-six different theses; *vyāsa*-Vyāsadeva; *kailā āvartana*-analyzed fully; *sei*-that; *saba*-all; *sūtra*-the codes; *lañā*-taking; *vedānta*-varṇana-explaining the Vedānta philosophy.



TRANSLATION



"After studying the six philosophical theses, Vyāsadeva completely summarized them all in the codes of Vedānta philosophy.





TEXT 54





'vedānta'-mate,-brahma 'sākāra' nirūpaṇa



'nirguṇa' vyatireke tiṅho haya ta' 'saguṇa'



SYNONYMS



*vedānta*-mate-according to Vedānta philosophy; *brahma*-the Absolute Truth; *sa-ākāra nirūpaṇa*-established as the Supreme Personality of Godhead, a person; *nirguṇa*-without material qualifications; *vyatireke*-by indirect explanations; *tiṅho*-the Supreme Personality of Godhead; *haya*-is; *ta'*-indeed; *sa*-guṇa-fully qualified with spiritual attributes.



TRANSLATION



"According to Vedānta philosophy, the Absolute Truth is a person. When the word nirguṇa [without qualities] is used, it is to be understood that the Lord has attributes that are totally spiritual.





TEXT 55





parama kāraṇa īśvara keha nāhi māne



sva-sva-mata sthāpe para-matera khaṇḍane



SYNONYMS



*parama kāraṇa*-the supreme cause, the cause of all causes; *īśvara*-the Supreme Lord; *keha nāhi māne*-none of the above-mentioned philosophers accept; *sva*-sva-mata-their own personal opinions; *sthāpe*-they establish; *para*-matera khaṇḍane-busy in refuting the opinions of others.



TRANSLATION



"Of the philosophers mentioned, none really cares for the Supreme Personality of Godhead, the cause of all causes. They are always busy refuting the philosophical theories of others and establishing their own.





TEXT 56





tāte chaya darśana haite 'tattva' nāhi jāni



'mahājana' yei kahe, sei 'satya' māni



SYNONYMS



*tāte*-therefore; *chaya darśana haite*-from the six philosophical principles; *tat-tva nāhi jāni*-we cannot understand the actual truth; *mahājana*-the great authorities; *yei kahe*-whatever they say; *sei*-that; *satya māni*-we can accept as truth.



TRANSLATION



"By studying the six philosophical theories, one cannot reach the Absolute Truth. It is therefore our duty to follow the path of the mahājanas, the authorities. Whatever they say should be accepted as the supreme truth.



PURPORT



In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura gives the following summary of the six philosophical processes. Prakāśānanda admitted that Śrīpād Śaṅkarācārya, being very eager to establish his philosophy of monism, took shelter of the Vedānta philosophy and tried to explain it in his own way. The fact is, however, that if one accepts the existence of God, he certainly cannot establish the theory of monism. For this reason Śaṅkarācārya refuted all kinds of Vedic literature that establishes the supremacy of the Personality of Godhead. In various ways, Śaṅkarācārya has tried to refute Vedic literature. Throughout the world, ninety-nine percent of the philosophers following in the footsteps of Śaṅkarācārya refuse to accept the Supreme Personality of Godhead. Instead they try to establish their own opinions. It is typical of mundane philosophers to want to establish their own opinions and refute those of others. Therefore: (1) The Mīmāṁsaka philosophers, following the principles of Jaimini, stress fruitive activity and say that if there is a God, He must be under the laws of fruitive activity. In other words, if one performs his duties very nicely in the material world, God is obliged to give one the desired result. According to these philosophers, there is no need to become a devotee of God. If one strictly follows moral principles, one will be recognized by the Lord, who will give the desired reward. Such philosophers do not accept the Vedic principle of bhakti-yoga. Instead, they give stress to following one's prescribed duty. (2) Atheistic Sāṅkhya philosophers like Kapila analyze the material elements very scrutinizingly and thereby come to the conclusion that material nature is the cause of everything. They do not accept the Supreme Personality of Godhead as the cause of all causes. (3) Nyāya philosophers like Gautama and Kaṇāda have accepted a combination of atoms as the original cause of the creation. (4) Māyāvādī philosophers say that everything is an illusion. Headed by philosophers like Aṣṭāvakra, they stress the impersonal Brahman effulgence as the cause of everything. (5) Philosophers following the precepts of Patañjali practice rāja-yoga. They imagine a form of the Absolute Truth within many forms. That is their process of self-realization.





All five of these philosophies completely reject the predominance of the Supreme Personality of Godhead and strive to establish their own philosophical theories. However, Śrīla Vyāsadeva wrote the *Vedānta-sūtra* and, taking the essence of all Vedic literature, established the supremacy of the Supreme Personality of Godhead. All five of the philosophers mentioned above understand that impersonal Brahman is without material qualities, and they believe that when the Personality of Godhead appears, He is contaminated and covered by the material qualities. The technical term used is saguṇa. They say, "saguṇa Brahman" and "nirguṇa Brahman." Nirguṇa Brahman means impersonal, and saguṇa Brahman means "accepting material contamination." More or less, this kind of philosophical speculation is called Māyāvāda philosophy. The fact is, however, that the Absolute Truth has nothing to do with material qualities because He is transcendental. He is always complete with full spiritual qualities. The five philosophers mentioned above do not accept Lord Viṣṇu as the Supreme Personality of Godhead, but they are very busy refuting the philosophy of other schools. There are six kinds of philosophical processes in India. Because Vyāsadeva is the Vedic authority, he is known as Vedavyāsa. His philosophical explanation of the *Vedānta-sūtra* is accepted by the devotees. As Kṛṣṇa confirms in *Bhagavad-gītā* (15.15):



sarvasya cāhaṁ hṛdi sanniviṣṭo

mattaḥ smṛtir jñānam apohanaṁ ca

vedaiś ca sarvair aham eva vedyo

vedānta-kṛd veda-vid eva cāham



"I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the *Vedas*, I am to be known; indeed, I am the compiler of Vedānta, and I am the knower of the *Vedas*."





The ultimate goal of studying all Vedic literature is the acceptance of Kṛṣṇa as the Supreme Personality of Godhead. This Kṛṣṇa consciousness movement is propagating the philosophical conclusion of Śrīla Vyāsadeva and following other great ācāryas like Rāmānujācārya, Madhvācārya, Viṣṇusvāmī, Nimbārka and Śrī Caitanya Mahāprabhu Himself.





TEXT 57





tarko 'pratiṣṭhaḥ śrutayo vibhinnā



nāsāv ṛṣir yasya mataṁ na bhinnam



dharmasya tattvaṁ nihitaṁ guhāyāṁ



mahājano yena gataḥ sa panthāḥ



SYNONYMS



*tarkaḥ*-dry argument; *apratiṣṭhaḥ*-not fixed; *śrutayaḥ*-Vedas; *vibhinnāḥ*-possessing different departments; *na*-not; *asau*-that; *ṛṣiḥ*-great sage; *yasya*-whose; *matam*-opinion; *na*-not; *bhinnam*-separate; *dharmasya*-of religious principles; *tattvam*-truth; *nihitam*-placed; *guhāyām*-in the heart of a realized person; *mahā*-janaḥ-self-realized predecessors; *yena*-by which way; *gataḥ*-acted; *saḥ*-that; *panthāḥ*-the pure, unadulterated path.



TRANSLATION



" 'Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the *Vedas*, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated self-realized person. Consequently, as the śāstras confirm, one should accept whatever progressive path the mahājanas advocate.'



PURPORT



This is a verse spoken by Yudhiṣṭhira Mahārāja in the *Mahābhārata*, Vana-parva (313.117).





TEXT 58





śrī-kṛṣṇa-caitanya-vāṇī-amṛtera dhāra



tiṅho ye kahaye vastu, sei 'tattva'-sāra"



SYNONYMS



*śrī-kṛṣṇa-caitanya-vāṇī*-the message of Lord Śrī Caitanya Mahāprabhu; *amṛtera dhāra*-a continuous shower of nectar; *tiṅho*-the Lord; *ye kahaye vastu*-whatever He says to be the ultimate truth, the summum bonum; *sei tattva sāra*-that is the essence of all spiritual knowledge.



TRANSLATION



"The words of Śrī Caitanya Mahāprabhu are a shower of nectar. Whatever He concludes to be the ultimate truth is indeed the summum bonum of all spiritual knowledge."





TEXT 59





e saba vṛttānta śuni' mahārāṣṭrīya brāhmaṇa



prabhure kahite sukhe karilā gamana



SYNONYMS



*e saba vṛttānta*-all these descriptions; *śuni'*-hearing; *mahārāṣṭrīya brāhmaṇa*-the Mahārāṣṭrian brāhmaṇa; *prabhure*-Lord Śrī Caitanya Mahāprabhu; *kahite*-to inform; *sukhe*-very happily; *karilā gamana*-went.



TRANSLATION



After hearing all these statements, the Mahārāṣṭrian brāhmaṇa very jubilantly went to inform Lord Śrī Caitanya Mahāprabhu.





TEXT 60





hena-kāle mahāprabhu pañca-nade snāna kari'



dekhite caliyāchena 'bindu-mādhava hari'



SYNONYMS



*hena*-kāle-at this time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *pañca*-nade snāna kari'-taking His bath in the Ganges, called the Pañca-nada; *dekhite caliyāchena*-was going to see; *bindu-mādhava hari*-the Deity known as Lord Bindu Mādhava.



TRANSLATION



When the Mahārāṣṭrian brāhmaṇa went to see Caitanya Mahāprabhu, the Lord was going to the temple of Bindu Mādhava after bathing in the waters of Pañca-nada.





TEXT 61





pathe sei vipra saba vṛttānta kahila



śuni' mahāprabhu sukhe īṣat hāsila



SYNONYMS



*pathe*-on the way; *sei vipra*-that brāhmaṇa; *saba vṛttānta kahila*-explained the whole incident; *śuni'*-hearing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *sukhe*-in happiness; *īṣat*-mildly; *hāsila*-smiled.



TRANSLATION



While the Lord was on His way, the Mahārāṣṭrian brāhmaṇa informed Him about the incident that took place in the camp of Prakāśānanda Sarasvatī. Hearing this, Śrī Caitanya Mahāprabhu smiled happily.





TEXT 62





mādhava-saundarya dekhi' āviṣṭa ha-ilā



aṅganete āsi' preme nācite lāgilā



SYNONYMS



*mādhava*-saundarya dekhi'-after seeing the beauty of Lord Bindu Mādhava; *āviṣṭa ha*-ilā-became ecstatic in love; *aṅganete āsi'*-coming to the courtyard; *preme*-in great love; *nācite lāgilā*-began to dance.



TRANSLATION



Upon reaching the temple of Bindu Mādhava, Śrī Caitanya Mahāprabhu, seeing the beauty of Lord Bindu Mādhava, became overwhelmed in ecstatic love. He then began to dance in the courtyard of the temple.





TEXT 63





śekhara, paramānanda, tapana, sanātana



cāri-jana mili' kare nāma-saṅkīrtana



SYNONYMS



*śekhara*-Candraśekhara; *paramānanda*-Paramānanda Purī; *tapana*-Tapana Miśra; *sanātana*-Sanātana Gosvāmī; *cāri-jana mili'*-all four of them; *kare*-perform; *nāma*-saṅkīrtana-chanting of the Hare Kṛṣṇa mantra.



TRANSLATION



There were four people accompanying Śrī Caitanya Mahāprabhu, and these were Candraśekhara, Paramānanda Purī, Tapana Miśra and Sanātana Gosvāmī. They were all chanting the Hare Kṛṣṇa mahā-mantra in the following way.





TEXT 64





"haraye namaḥ kṛṣṇa yādavāya namaḥ



gopāla govinda rāma śrī-madhusūdana"



SYNONYMS



*haraye*-unto the Supreme Personality of Godhead; *namaḥ*-obeisances; *kṛṣṇa*-Lord Kṛṣṇa; *yādavāya*-to the descendant of the Yadu family; *namaḥ*-obeisances; *gopāla*-Gopāla; *govinda*-Govinda; *rāma*-Rāma; *śrī-madhusūdana*-Śrī Madhusūdana.



TRANSLATION



They chanted, "Haraye namaḥ kṛṣṇa yādavāya namaḥ gopāla govinda rāma śrī-madhusūdana."



PURPORT



This is another way of chanting the Hare Kṛṣṇa mahā-mantra. The meaning is: "I offer my respectful obeisances unto the Supreme Personality of Godhead, Kṛṣṇa. He is the descendant of the Yadu family. Let me offer my respectful obeisances unto Gopāla, Govinda, Rāma and Śrī Madhusūdana."





TEXT 65





caudikete lakṣa loka bale 'hari' 'hari'



uṭhila maṅgala-dhvani svarga-martya bhari'



SYNONYMS



*cau-dikete*-all around; *lakṣa*-hundreds of thousands; *loka*-people; *bale*-chant; *hari hari*-O Supreme Personality of Godhead, Hari; *uṭhila*-there arose; *maṅgala-dhvani*-an auspicious sound; *svarga*-martya bhari'-overwhelming all the universe.



TRANSLATION



In all directions, hundreds and thousands of people began to chant "Hari! Hari!" Thus there arose a tumultuous and auspicious sound filling the entire universe.





TEXT 66





nikaṭe hari-dhvani śuni' parakāśānanda



dekhite kautuke āilā lañā śiṣya-vṛnda



SYNONYMS



*nikaṭe*-nearby; *hari*-dhvani śuni'-after hearing the chanting of the Hare Kṛṣṇa mahā-mantra; *parakāśānanda*-Prakāśānanda Sarasvatī; *dekhite*-to see; *kautuke*-in great eagerness; *āilā*-came; *lañā*-taking; *śiṣya-vṛnda*-all the disciples.



TRANSLATION



When Prakāśānanda Sarasvatī, who was staying nearby, heard this tumultuous chanting of the Hare Kṛṣṇa mahā-mantra, he and his disciples immediately came to see the Lord.





TEXT 67





dekhiyā prabhura nṛtya, prema, dehera mādhurī



śisya-gaṇa-saṅge sei bale 'hari' 'hari'



SYNONYMS



*dekhiyā*-seeing; *prabhura nṛtya*-the dancing of Śrī Caitanya Mahāprabhu; *prema*-ecstatic love; *dehera mādhurī*-the transcendental beauty of His body; *śiṣya*-gaṇa-saṅge-with his disciples; *sei*-Prakāśānanda Sarasvatī; *bale*-chants; *hari hari*-Lord Hari's name.



TRANSLATION



When Prakāśānanda Sarasvatī saw the Lord, he and his disciples also joined the chanting with Śrī Caitanya Mahāprabhu. Prakāśānanda Sarasvatī was charmed by the Lord's dancing and ecstatic love and by the transcendental beauty of His body.





TEXT 68





kampa, svara-bhaṅga, sveda, vaivarṇya, stambha



aśru-dhārāya bhije loka, pulaka-kadamba



SYNONYMS



*kampa*-trembling; *svara*-bhaṅga-faltering voice; *sveda*-perspiration; *vaivarṇya*-fading of bodily color; *stambha*-becoming stunned; *aśru*-dhārāya-with showers of tears from the eyes; *bhije*-wet; *loka*-all the people; *pulaka*-kadamba-eruptions on the body like kadamba flowers.



TRANSLATION



Ecstatic spiritual transformations began to take place in the Lord's body. His body trembled, and His voice faltered. He perspired, turned pale and wept a constant flow of tears, which wet all the people standing there. The eruptions on the Lord's body appeared like kadamba flowers.





TEXT 69





harṣa, dainya, cāpalyādi 'sañcārī' vikāra



dekhi' kāśī-vāsī lokera haila camatkāra



SYNONYMS



*harṣa*-jubilation; *dainya*-humility; *cāpalya-ādi*-talking in ecstasy and so on; *sañcārī vikāra*-the transient transformations; *dekhi'*-seeing; *kāśī-vāsī*-the inhabitants of Benares; *lokera*-of all the people; *haila camatkāra*-there was astonishment.



TRANSLATION



All the people were astonished to see the Lord's jubilation and humility and to hear Him talk in ecstasy. Indeed, all the residents of Benares [Kāśī] saw the bodily transformations and were astonished.





TEXT 70





loka-saṅghaṭṭa dekhi' prabhura 'bāhya' yabe haila



sannyāsīra gaṇa dekhi' nṛtya saṁvarila



SYNONYMS



*loka-saṅghaṭṭa dekhi'*-by seeing the great crowd of people; *prabhura*-of Lord Caitanya; *bāhya*-external consciousness; *yabe haila*-when there was; *sannyāsīra gaṇa*-the groups of Māyāvādī sannyāsīs, headed by Prakāśānanda Sarasvatī; *dekhi'*-seeing; *nṛtya saṁvarila*-suspended His dancing.



TRANSLATION



When Śrī Caitanya Mahāprabhu regained His external consciousness, He saw that many Māyāvādī sannyāsīs and other people were gathered there. He therefore suspended His dancing for the time being.





TEXT 71





prakāśānandera prabhu vandilā caraṇa



prakāśānanda āsi' tāṅra dharila caraṇa



SYNONYMS



*prakāśānandera*-of Prakāśānanda Sarasvatī; *prabhu*-Śrī Caitanya Mahāprabhu; *vandilā*-prayed; *caraṇa*-at the feet; *prakāśānanda*-Prakāśānanda Sarasvatī; *āsi'*-coming; *tāṅra*-His; *dharila caraṇa*-immediately caught the lotus feet.



TRANSLATION



After stopping the kīrtana, Śrī Caitanya Mahāprabhu, who is a great example of humility, offered prayers unto the feet of Prakāśānanda Sarasvatī. At this, Prakāśānanda Sarasvatī immediately came forward and clasped the Lord's lotus feet.





TEXT 72





prabhu kahe,-'tumi jagad-guru pūjyatama



āmi tomāra nā ha-i 'śiṣyera śiṣya' sama



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu continued to speak; *tumi*-you; *jagat-guru*-the spiritual master of the whole world; *pūjya-tama*-the most worshipable; *āmi*-I; *tomāra*-your; *nā ha*-i-am not; *śiṣyera śiṣya sama*-equal to the disciple of the disciple.



TRANSLATION



When Prakāśānanda Sarasvatī caught hold of the Lord's lotus feet, the Lord said, "My dear sir, you are the spiritual master of the whole world; therefore you are most worshipable. As far as I am concerned, I am not even on the level of the disciple of your disciple."



PURPORT



Māyāvādī sannyāsīs generally call themselves jagad-guru, the spiritual master of the whole world. Many consider themselves worshipable by everyone, although they do not even go outside India or their own district. Out of His great magnanimity and humility, Śrī Caitanya Mahāprabhu presented Himself as a subordinate disciple of Prakāśānanda Sarasvatī.





TEXT 73





śreṣṭha hañā kene kara hīnera vandana



āmāra sarva-nāśa haya, tumi brahma-sama



SYNONYMS



*śreṣṭha hañā*-being a more honorable person; *kene*-why; *kara*-you do; *hīnera*-of an inferior person; *vandana*-worship; *āmāra sarva-nāśa haya*-I become minimized in My strength; *tumi brahma-sama*-you are equal with the impersonal Brahman.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "You are a great, spiritually advanced personality, and therefore you cannot worship a person like Me. I am far inferior. If you do so, My spiritual power will be diminished, for you are as good as the impersonal Brahman.





TEXT 74





yadyapi tomāre saba brahma-sama bhāse



loka-śikṣā lāgi' aiche karite nā āise'



SYNONYMS



*yadyapi*-although; *tomāre*-for you; *saba*-everyone; *brahma*-sama-equal to the impersonal Brahman; *bhāse*-appears; *loka-śikṣā lāgi'*-for the enlightenment of people in general; *aiche*-in such a way; *karite nā āise*-you should not present yourself.



TRANSLATION



"My dear sir, for you everyone is on the level of impersonal Brahman, but for the enlightenment of people in general you should not behave in that way."





TEXT 75





teṅho kahe, 'tomāra pūrve nindā-aparādha ye karila



tomāra caraṇa-sparśe, saba kṣaya gela



SYNONYMS



*teṅho kahe*-he replied; *tomāra*-of You; *pūrve*-formerly; *nindā*-aparādha-offenses and blasphemy; *ye karila*-whatever I have done; *tomāra caraṇa-sparśe*-by touching Your lotus feet; *saba kṣaya gela*-the effects of all those offenses have been destroyed.



TRANSLATION



Prakāśānanda Sarasvatī replied, "Formerly I have committed many offenses against You by blaspheming You, but now the effects of my offenses are counteracted by my touching Your lotus feet.





TEXT 76





jīvan-muktā api punar



yānti saṁsāra-vāsanām



yady acintya-mahā-śaktau



bhagavaty aparādhinaḥ



SYNONYMS



*jīvat*-muktāḥ-persons liberated during this life; *api*-also; *punaḥ*-again; *yānti*-go; *saṁsāra-vāsanām*-to desire material enjoyment; *yadi*-if; *acintya-mahā-śaktau*-to the possessor of inconceivable spiritual potency; *bhagavati*-the Supreme Personality of Godhead; *aparādhinaḥ*-offenders.



TRANSLATION



" 'If a person considered liberated in this life commits offenses against the reservoir of inconceivable potencies, the Supreme Personality of Godhead, he will again fall down and desire the material atmosphere for material enjoyment.'





TEXT 77





sa vai bhagavataḥ śrīmat-



pāda-sparśa-hatāśubhaḥ



bheje sarpa-vapur hitvā



rūpaṁ vidyādharārcitam



SYNONYMS



*saḥ*-he (the serpent); *vai*-indeed; *bhagavataḥ*-of the Supreme Personality of Godhead, Kṛṣṇa; *śrīmat-pāda-sparśa*-by the touch of the lotus feet; *hata*-aśubhaḥ-relieved from all reactions of sinful life; *bheje*-achieved; *sarpa-vapuḥ*-the body of a snake; *hitvā*-giving up; *rūpam*-beauty; *vidyādhara*-arcitam-suitable for a person of Vidyādhara-loka.



TRANSLATION



" 'Being touched by the lotus feet of Śrī Kṛṣṇa, that serpent was immediately freed from the reactions of his sinful life. Thus the serpent gave up his body and assumed the body of a beautiful Vidyādhara demigod.' "



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.34.9). The inhabitants of Vṛndāvana, under the leadership of Nanda Mahārāja, once wanted to go to the bank of the Sarasvatī on a pilgrimage. Nanda Mahārāja was fasting, and he lay down near the forest. At that time a serpent, who was formerly cursed by Āṅgirasa Ṛṣi, appeared. This serpent had formerly been named Sudarśana, and he had belonged to the Gandharvaloka planet. However, because he joked with the ṛṣi, he was condemned to take on the body of a big snake. When this serpent attacked Nanda Mahārāja, Nanda Mahārāja began to call, "Kṛṣṇa! Help!" Kṛṣṇa immediately appeared and began to kick the serpent with His lotus feet. Due to being touched by the Lord's lotus feet, the serpent was immediately freed from the reactions of his sinful life. Being freed, he again assumed his original form of Sudarśana, the Gandharva.





TEXT 78





prabhu kahe,-'viṣṇu' 'viṣṇu', āmi kṣudra jīva hīna



jīve 'viṣṇu' māni-ei aparādha-cihna



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *viṣṇu viṣṇu*-the holy name of Viṣṇu; *āmi*-I; *kṣudra*-infinitesimal; *jīva*-a living entity; *hīna*-bereft of all good qualities; *jīve*-such a low-grade living entity; *viṣṇu māni*-accepting as Lord Viṣṇu or the Personality of Godhead; *ei aparādha-cihna*-this is a great offense.



TRANSLATION



When Prakāśānanda Sarasvatī supported himself by quoting the verse from *Śrīmad-Bhāgavatam*, Śrī Caitanya Mahāprabhu immediately protested by uttering the holy name of Lord Viṣṇu. The Lord then presented Himself as a most fallen living entity, and He said, "If someone accepts a fallen conditioned soul as Viṣṇu, Bhagavān, or an incarnation, he commits a great offense."



PURPORT



Although Śrī Caitanya Mahāprabhu was Viṣṇu, the Supreme Personality of Godhead, He nonetheless, to teach us a lesson, denied belonging to the Viṣṇu category. Unfortunately, there are many so-called Viṣṇu incarnations in this Age of Kali. People do not know that posing oneself as an incarnation is most offensive. People should not accept an ordinary man as an incarnation of God, for this also is a very great offense.





TEXT 79





jīve 'viṣṇu' buddhi dūre-yei brahma-rudra-sama



nārāyaṇe māne tāre 'pāṣaṇḍīte' gaṇana



SYNONYMS



*jīve*-an ordinary living being; *viṣṇu*-as Lord Viṣṇu; *buddhi*-acceptance; *dūre*-let alone; *yei*-anyone who; *brahma*-rudra-sama-equal to personalities like Lord Brahmā and Lord Śiva; *nārāyaṇe*-Lord Nārāyaṇa, Viṣṇu; *māne*-accepts; *tāre*-such a person; *pāṣaṇḍīte gaṇana*-is grouped among the pāṣaṇḍīs, atheistic offenders.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "To say nothing of ordinary living entities, even Lord Brahmā and Lord Śiva cannot be considered on the level of Viṣṇu or Nārāyaṇa. If one considers them as such, he is immediately considered an offender and atheist.





TEXT 80





yas tu nārāyaṇaṁ devaṁ



brahma-rudrādi-daivataiḥ



samatvenaiva vīkṣeta



sa pāṣaṇḍī bhaved dhruvam"



SYNONYMS



*yaḥ*-any person who; *tu*-however; *nārāyaṇam*-the Supreme Personality of Godhead, the master of such demigods as Brahmā and Śiva; *devam*-the Lord; *brahma*-Lord Brahmā; *rudra*-Lord Śiva; *ādi*-and others; *daivataiḥ*-with such demigods; *samatvena*-on an equal level; *eva*-certainly; *vīkṣeta*-observes; *saḥ*-such a person; *pāṣaṇḍī*-pāṣaṇḍī; *bhavet*-must be; *dhruvam*-certainly.



TRANSLATION



" 'A person who considers demigods like Brahmā and Śiva to be on an equal level with Nārāyaṇa is to be considered an offender, a pāṣaṇḍī.' "





TEXT 81





prakāśānanda kahe,-"tumi sākṣāt bhagavān



tabu yadi kara tāṅra 'dāsa'-abhimāna



SYNONYMS



*prakāśānanda kahe*-Prakāśānanda Sarasvatī replied; *tumi*-You; *sākṣāt*-directly; *bhagavān*-the Supreme Personality of Godhead, Kṛṣṇa; *tabu*-yet; *yadi*-if; *kara*-You pose; *tāṅra dāsa*-abhimāna-considering Yourself His servant.



TRANSLATION



Prakāśānanda replied, "You are the Supreme Personality of Godhead, Kṛṣṇa Himself. Nonetheless, You are considering Yourself His eternal servant.





TEXT 82





tabu pūjya hao, tumi baḍa āmā haite



sarva-nāśa haya mora tomāra nindāte



SYNONYMS



*tabu*-still; *pūjya hao*-You are worshipable; *tumi baḍa*-You are much greater; *āmā haite*-than me; *sarva*-nāśa haya-everything becomes lost; *mora*-my; *tomāra nindāte*-by blaspheming You.



TRANSLATION



"My dear Lord, You are the Supreme Lord, and although You consider Yourself the Lord's servant, You are nonetheless worshipable. You are much greater than I am; therefore all my spiritual achievements have been lost because I have blasphemed You.





TEXT 83





muktānām api siddhānāṁ



nārāyaṇa-parāyaṇaḥ



sudurlabhaḥ praśāntātmā



koṭiṣv api mahā-mune



SYNONYMS



*muktānām*-of persons liberated or freed from the bondage of ignorance; *api*-even; *siddhānām*-of persons who have achieved perfection; *nārāyaṇa*-of the Supreme Personality of Godhead; *parāyaṇaḥ*-the devotee; *su-durlabhaḥ*-very rare; *praśānta-ātmā*-completely satisfied, desireless; *koṭiṣu*-among many millions; *api*-certainly; *mahā-mune*-O great sage.



TRANSLATION



" 'O great sage, out of many millions of materially liberated people who are free from ignorance, and out of many millions of siddhas who have nearly attained perfection, there is hardly one pure devotee of Nārāyaṇa. Only such a devotee is actually completely satisfied and peaceful.'



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (6.14.5).





TEXT 84





āyuḥ śriyaṁ yaśo dharmaṁ



lokān āśiṣa eva ca



hanti śreyāṁsi sarvāṇi



puṁso mahad-atikramaḥ



SYNONYMS



*āyuḥ*-duration of life; *śriyam*-opulence; *yaśaḥ*-reputation; *dharmam*-religion; *lokān*-possessions; *āśiṣaḥ*-benedictions; *eva*-certainly; *ca*-and; *hanti*-destroys; *śreyāṁsi*-good fortune; *sarvāṇi*-all; *puṁsaḥ*-of a person; *mahat*-of great souls; *atikramaḥ*-violation.



TRANSLATION



" 'When a person mistreats great souls, his life span, opulence, reputation, religion, possessions and good fortune are all destroyed.'



PURPORT



This is a statement made by Śukadeva Gosvāmī, who was relating *Śrīmad-Bhāgavatam* (10.4.46) to Mahārāja Parīkṣit.





TEXT 85





naiṣāṁ matis tāvad urukramāṅghriṁ



spṛśaty anarthāpagamo yad-arthaḥ



mahīyasāṁ pāda-rajo-'bhiṣekaṁ



niṣkiñcanānāṁ na vṛṇīta yāvat



SYNONYMS



*na*-not; *eṣām*-of those who are attached to household life; *matiḥ*-the interest; *tāvat*-that long; *urukrama-aṅghrim*-the lotus feet of the Supreme Personality of Godhead, who is credited with uncommon activities; *spṛśati*-touches; *anartha*-of unwanted things; *apagamaḥ*-vanquishing; *yat*-of which; *arthaḥ*-results; *mahīyasām*-of the great personalities, devotees; *pāda-rajaḥ*-of the dust of the lotus feet; *abhiṣekam*-sprinkling on the head; *niṣkiñcanānām*-who are completely detached from material possessions; *na vṛṇīta*-does not do; *yāvat*-as long as.



TRANSLATION



" 'Unless human society accepts the dust of the lotus feet of great mahātmās-devotees who have nothing to do with material possessions-mankind cannot turn its attention to the lotus feet of Kṛṣṇa. Those lotus feet vanquish all the unwanted miserable conditions of material life.'



PURPORT



This verse appears in *Śrīmad-Bhāgavatam* (7.5.32).





TEXT 86





ebe tomāra pādābje upajibe bhakti



tathi lāgi' kari tomāra caraṇe praṇati"



SYNONYMS



*ebe*-now; *tomāra*-Your; *pāda-abje*-to the lotus feet; *upajibe*-will grow; *bhakti*-devotional service; *tathi lāgi'*-for that reason; *kari*-I do; *tomāra caraṇe praṇati*-humble obeisances at Your lotus feet.



TRANSLATION



"Henceforward I shall certainly develop devotional service unto Your lotus feet. For this reason I have come to You and have fallen down at Your lotus feet."





TEXT 87





eta bali' prabhure lañā tathāya vasila



prabhure prakāśānanda puchite lāgila



SYNONYMS



*eta bali'*-saying this; *prabhure*-Śrī Caitanya Mahāprabhu; *lañā*-taking; *tathāya vasila*-sat down there; *prabhure*-unto Śrī Caitanya Mahāprabhu; *prakāśānanda*-Prakāśānanda Sarasvatī; *puchite lāgila*-began to inquire.



TRANSLATION



After saying this, Prakāśānanda Sarasvatī sat down with Śrī Caitanya Mahāprabhu and began to question the Lord as follows.





TEXT 88





māyāvāde karilā yata doṣera ākhyāna



sabe ei jāni' ācāryera kalpita vyākhyāna



SYNONYMS



*māyāvāde*-in the philosophy of Māyāvāda, impersonalism; *karilā*-You have done; *yata*-all; *doṣera ākhyāna*-description of the faults; *sabe*-all; *ei*-these; *jāni'*-knowing; *ācāryera*-of Śaṅkarācārya; *kalpita vyākhyāna*-imaginary explanations.



TRANSLATION



Prakāśānanda Sarasvatī said, "We can understand the faults You have pointed out in the Māyāvāda philosophy. All the explanations given by Śaṅkarācārya are imaginary.





TEXT 89





sūtrera karilā tumi mukhyārtha-vivaraṇa



tāhā śuni' sabāra haila camatkāra mana



SYNONYMS



*sūtrera*-of the Brahma-sūtra; *karilā*-have done; *tumi*-You; *mukhya*-artha-vivaraṇa-description of the direct meaning; *tāhā śuni'*-hearing that; *sabāra*-of everyone; *haila*-became; *camatkāra*-astonished; *mana*-the mind.



TRANSLATION



"My dear Lord, whatever direct meaning You have given when explaining the *Brahma-sūtra* is certainly very wonderful to all of us.





TEXT 90





tumi ta' īśvara, tomāra āche sarva-śakti



saṅkṣepa-rūpe kaha tumi śunite haya mati



SYNONYMS



*tumi ta'*-indeed You are; *īśvara*-the Supreme Lord; *tomāra*-of You; *āche*-there are; *sarva-śakti*-all potencies; *saṅkṣepa*-rūpe-briefly; *kaha*-please explain; *tumi*-You; *śunite haya mati*-I wish to hear.



TRANSLATION



"You are the Supreme Personality of Godhead, and therefore You have inconceivable energies. I wish to hear from You briefly about the *Brahma-sūtra*."



PURPORT



Prakāśānanda Sarasvatī said that he had already understood Śrī Caitanya Mahāprabhu's explanation of the direct import of *Brahma-sūtra*. Nonetheless, he was requesting the Lord to briefly give the purpose and purport of the *Brahma-sūtra*, the *Vedānta-sūtra*.





TEXT 91





prabhu kahe,-"āmi jīva', ati tuccha-jñāna!



vyāsa-sūtrera gambhīra artha, vyāsa-bhagavān



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu replied; *āmi jīva*-I am an insignificant living being; *ati tuccha*-jñāna-My knowledge is very meager; *vyāsa-sūtrera*-of the Vedānta-sūtra, written by Vyāsadeva; *gambhīra artha*-very grave meaning; *vyāsa*-Vyāsadeva; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "I am an ordinary living being, and therefore my knowledge is very insignificant. However, the meaning of the *Brahma-sūtra* is very grave because its author, Vyāsadeva, is the Supreme Personality of Godhead Himself.



PURPORT



An ordinary living being cannot actually understand the purpose of the *Vedānta-sūtra*. One can understand the purpose if he hears it from the authority, Vyāsadeva himself. For this reason, Vyāsadeva gave a commentary on the *Brahma-sūtra* in the form of *Śrīmad-Bhāgavatam*. He had been instructed to do this by his spiritual master, Nārada. Of course, Śaṅkarācārya distorted the purpose of the *Brahma-sūtra* because he had a motive to serve. He wanted to establish Vedic knowledge in place of the atheistic knowledge spread by Lord Buddha. All these necessities are there according to time and circumstances. Neither Lord Buddha nor Śaṅkarācārya is to be blamed. The time required such an explanation for the understanding of various types of atheists. The conclusion is that one cannot understand the purpose of the *Vedānta-sūtra* without going through *Śrīmad-Bhāgavatam* and rendering devotional service. Caitanya Mahāprabhu therefore further explains the matter in the following verses.





TEXT 92





tāṅra sūtrera artha kona jīva nāhi jāne



ataeva āpane sūtrārtha kariyāche vyākhyāne



SYNONYMS



*tāṅra sūtrera artha*-the meaning of Vyāsadeva's Vedānta-sūtra; *kona*-any; *jīva*-living being; *nāhi jāne*-does not know; *ataeva*-therefore; *āpane*-personally; *sūtra-artha*-the meanings of the sūtras; *kariyāche vyākhyāne*-has described.



TRANSLATION



"The purpose of the *Vedānta-sūtra* is very difficult for an ordinary person to understand, but Vyāsadeva, out of his causeless mercy, has personally explained the meaning.





TEXT 93





yei sūtra-kartā, se yadi karaye vyākhyāna



tabe sūtrera mūla artha lokera haya jñāna



SYNONYMS



*yei sūtra-kartā*-the person who has made the Vedānta-sūtra; *se*-that person; *yadi*-if; *karaye vyākhyāna*-explains the meaning; *tabe*-then; *sūtrera*-of the codes of Vedānta-sūtra; *mūla*-the original; *artha*-meaning; *lokera*-of the people in general; *haya jñāna*-comes within knowledge.



TRANSLATION



"If the *Vedānta-sūtra* is explained by Vyāsadeva himself, who has written it, its original meaning can be understood by the people in general.





TEXT 94





praṇavera yei artha, gāyatrīte sei haya



sei artha catuḥ-ślokīte vivariyā kaya



SYNONYMS



*praṇavera*-of the sound vibration, oṁkāra; *yei*-whatever; *artha*-meaning; *gāyatrīte*-in the Gāyatrī mantra; *sei*-that; *haya*-there is; *sei artha*-that same meaning; *catuḥ-ślokīte*-in Śrīmad-Bhāgavatam summarized in four ślokas; *vivariyā*-describing elaborately; *kaya*-has said.



TRANSLATION



"The meaning of the sound vibration oṁkāra is present in the Gāyatrī mantra. The same is elaborately explained in the four ślokas of *Śrīmad Bhāgavatam* known as catuḥ-ślokī.





TEXT 95





brahmāre īśvara catuḥ-ślokī ye kahilā



brahmā nārade sei upadeśa kailā



SYNONYMS



*brahmāre*-to Lord Brahmā; *īśvara*-the Supreme Personality of Godhead; *catuḥ-ślokī*-the four famous verses known as catuḥ-ślokī; *ye kahilā*-whatever was explained; *brahmā*-Lord Brahmā; *nārade*-to Nārada Muni; *sei*-that; *upadeśa kailā*-instructed.



TRANSLATION



"Whatever was spoken by the Supreme Personality of Godhead to Lord Brahmā in the four verses of *Śrīmad-Bhāgavatam*, was also explained to Nārada by Lord Brahmā.





TEXT 96





nārada sei artha vyāsere kahilā



śuni' veda-vyāsa mane vicāra karilā



SYNONYMS



*nārada*-the great sage Nārada; *sei artha*-the same purpose; *vyāsere kahilā*-explained to Vyāsadeva; *śuni'*-hearing; *veda*-vyāsa-Vyāsadeva; *mane*-within the mind; *vicāra karilā*-considered very carefully.



TRANSLATION



"Whatever Lord Brahmā told Nārada Muni was again explained by Nārada Muni to Vyāsadeva. Vyāsadeva later considered these instructions in his mind.





TEXT 97





"ei artha-āmāra sūtrera vyākhyānurūpa



'bhāgavata' kariba sūtrera bhāṣya-svarūpa"



SYNONYMS



*ei artha*-this explanation; *āmāra*-my; *sūtrera*-of Brahma-sūtra; *vyākhyā-anurūpa*-a suitable explanation; *bhāgavata-Śrīmad*-Bhāgavata Purāṇa; *kariba*-I shall make; *sūtrera*-of the Brahma-sūtra; *bhāṣya*-svarūpa-as the original commentary.



TRANSLATION



"Śrīla Vyāsadeva considered that whatever he had received from Nārada Muni as an explanation of oṁkāra he would elaborately explain in his book *Śrīmad-Bhāgavatam* as a commentary on *Brahma-sūtra*.



PURPORT



The sound vibration oṁkāra is the root of Vedic knowledge. This oṁkāra is known as mahā-vākya, or the supreme sound. Whatever meaning is in the supreme sound oṁkāra is further understood in the Gāyatrī mantra. Again, this same meaning is explained in *Śrīmad-Bhāgavatam* in the four ślokas known as catuḥ-ślokī, which begin with the words ahaṁ evāsam evāgre. The Lord says, "Only I existed before the creation." From this verse, four ślokas have been composed, and these are known as the catuḥ-ślokī. In this way the Supreme Personality of Godhead informed Lord Brahmā about the purpose of the catuḥ-ślokī. Again, Lord Brahmā explained this to Nārada Muni, and Nārada Muni explained it to Śrīla Vyāsadeva. This is the paramparā system, the disciplic succession. The import of Vedic knowledge, the original word praṇava, has been explained in *Śrīmad-Bhāgavatam*. The conclusion is that the *Brahma-sūtra* is explained in *Śrīmad-Bhāgavatam*.





TEXT 98





cāri-veda-upaniṣade yata kichu haya



tāra artha lañā vyāsa karilā sañcaya



SYNONYMS



*cāri-veda*-the four divisions of the Vedas (Sāma, Yajur, Ṛg and Atharva); *upaniṣade*-and in 108 Upaniṣads; *yata*-whatever; *kichu haya*-is there; *tāra artha*-the meanings of those Vedic literatures; *lañā*-taking together; *vyāsa*-Vyāsadeva; *karilā sañcaya*-collected.



TRANSLATION



"Vyāsadeva collected whatever Vedic conclusions were in the four *Vedas* and 108 *Upaniṣads* and placed them in the codes of the *Vedānta-sūtra*.





TEXT 99





yei sūtre yei ṛk-viṣaya-vacana



bhāgavate sei ṛk śloke nibandhana



SYNONYMS



*yei sūtre*-in the codes of Vedānta-sūtra; *yei*-whatever; *ṛk*-Vedic mantra; *viṣaya*-vacana-subject matter to be explained; *bhāgavate*-in Śrīmad-Bhāgavatam; *sei ṛk*-that same Vedic mantra; *śloke*-in eighteen thousand verses; *nibandhana*-compiling.



TRANSLATION



"In *Vedānta-sūtra*, the purpose of all Vedic knowledge is explained, and in *Śrīmad-Bhāgavatam* the same purpose has been explained in eighteen thousand verses.





TEXT 100





ataeva brahma-sūtrera bhāṣya-śrī-bhāgavata



bhāgavata-śloka, upaniṣat kahe 'eka' mata



SYNONYMS



*ataeva*-therefore; *brahma-sūtrera bhāṣya*-the commentary on the Brahma-sūtra codes; *śrī*-bhāgavata-Śrīmad-Bhāgavatam; *bhāgavata-śloka*-the verses in Śrīmad-Bhāgavatam; *upaniṣat*-the explanations in the Upaniṣads; *kahe*-state; *eka mata*-the same version.



TRANSLATION



"That which is explained in the verses of *Śrīmad-Bhāgavatam* and in the *Upaniṣads* serves the same purpose.





TEXT 101





ātmāvāsyam idaṁ viśvaṁ



yat kiñcij jagatyāṁ jagat



tena tyaktena bhuñjīthā



mā gṛdhaḥ kasyasvid dhanam



SYNONYMS



*ātma-āvāsyam*-the expansion of the energy of the Supreme Soul, the Personality of Godhead; *idam*-this; *viśvam*-universe; *yat*-whatever; *kiñcit*-something; *jagatyām*-within the universe; *jagat*-all that is animate or inanimate; *tena*-by Him; *tyaktena*-by things allotted to every person; *bhuñjīthā*-you should accept for your maintenance; *mā*-never; *gṛdhaḥ*-encroach; *kasyasvit*-someone else's; *dhanam*-property.



TRANSLATION



" 'Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things for himself that are set aside as his quota, and one should not accept other things, knowing well to whom they belong.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (8.1.10). Communists and socialists are trying to propagate the philosophy that everything belongs to the mass of people or to the state. Such an idea is not perfect. When this idea is expanded, we can see that everything belongs to God. That will be the perfection of the communistic idea. The purpose of *Śrīmad-Bhāgavatam* is here very nicely explained. Every one of us must be satisfied with those things the Supreme Personality of Godhead has allotted us. We should not encroach upon the possessions of others. This simple idea can be expanded in our daily lives. Everyone should have a piece of land given by the government, and everyone should possess a few cows. Both of these should be utilized for one's daily bread. Above that, if something is manufactured in a factory, it should be considered the property of the Supreme Personality of Godhead because the ingredients belong to the Supreme Lord. Actually, there is no need to manufacture such things artificially, but if it is done, one should consider that the goods produced belong to the Supreme Lord. Spiritual communism recognizes the supreme proprietorship of the Supreme Lord. As explained in *Bhagavad-gītā* (5.29):





bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati



"The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries."





It is further explained in *Śrīmad-Bhāgavatam* that no one should claim anything as his property. Whatever property one claims to be his actually belongs to Kṛṣṇa.



One should be satisfied with whatever has been allotted by the Supreme Lord and should not encroach upon the property of others. This will lead to peace in the whole world.





TEXT 102





bhāgavatera sambandha, abhidheya, prayojana



catuḥ-ślokīte prakaṭa tāra kariyāche lakṣaṇa



SYNONYMS



*bhāgavatera*-of Śrīmad-Bhāgavatam; *sambandha*-a personal relationship with God; *abhidheya*-activities in that relationship; *prayojana*-the ultimate goal of life; *catuḥ-ślokīte*-in the four famous verses of Śrīmad-Bhāgavatam; *prakaṭa*-manifesting; *tāra*-of them; *kariyāche*-has done; *lakṣaṇa*-the symptoms.



TRANSLATION



"The essence of *Śrīmad-Bhāgavatam*-our relationship with the Supreme Lord, our activities in that connection and the goal of life-is manifest in the four verses of *Śrīmad-Bhāgavatam* known as the catuḥ-ślokī. Everything is explained in those verses.





TEXT 103





"āmi-'sambandha'-tattva, āmāra jñāna-vijñāna



āmā pāite sādhana-bhakti 'abhidheya'-nāma



SYNONYMS



*āmi*-I; *sambandha-tattva*-the center of all relationships; *āmāra*-of Me; *jñāna*-knowledge; *vijñāna*-practical application of that knowledge; *āmā pāite*-to obtain Me; *sādhana-bhakti*-the practice of devotional service; *abhidheya-nāma*-is called activities in that relationship.



TRANSLATION



"Lord Kṛṣṇa says, 'I am the center of all relationships. Knowledge of Me and the practical application of that knowledge is actual knowledge. Approaching Me for devotional service is called abhidheya.



PURPORT



Spiritual knowledge means fully understanding the Absolute Truth in three features-impersonal Brahman, localized Paramātmā and the all-powerful Supreme Personality of Godhead. Ultimately when one takes shelter at the lotus feet of the Supreme Personality of Godhead and engages in the Lord's service, the resultant knowledge is called vijñāna, special knowledge, or the practical application of spiritual knowledge. One should be engaged in the Lord's devotional service to achieve the aim of life, called prayojana. The practice of devotional service to attain that goal of life is called abhidheya.





TEXT 104





sādhanera phala-'prema' mūla-prayojana



sei preme pāya jīva āmāra 'sevana'



SYNONYMS



*sādhanera phala*-the result of devotional service; *prema*-love of Godhead; *mūla-prayojana*-the chief goal; *sei preme*-by that love of Godhead; *pāya*-gets; *jīva*-the living entity; *āmāra*-My; *sevana*-service.



TRANSLATION



" 'By rendering devotional service, one gradually rises to the platform of love of Godhead. That is the chief goal of life. On the platform of love of Godhead, one is eternally engaged in the service of the Lord.





TEXT 105





jñānaṁ parama-guhyaṁ me



yad vijñāna-samanvitam



sa-rahasyaṁ tad-aṅgaṁ ca



gṛhāṇa gaditaṁ mayā



SYNONYMS



*jñānam*-knowledge; *parama*-extremely; *guhyam*-confidential; *me*-of Me; *yat*-which; *vijñāna*-realization; *samanvitam*-fully endowed with; *sa*-rahasyam-with mystery; *tat*-of that; *aṅgam*-supplementary parts; *ca*-and; *gṛhāṇa*-just try to take up; *gaditam*-explained; *mayā*-by Me.



TRANSLATION



" 'Please hear attentively what I shall speak to you, for transcendental knowledge about Me is not only scientific but full of mysteries.



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.9.31).





TEXT 106





ei 'tina' tattva āmi kahinu tomāre



'jīva' tumi ei tina nāribe jānibāre



SYNONYMS



*ei tina tattva*-all three of these features of the Absolute Truth; *āmi*-I; *kahinu*-shall speak; *tomāre*-unto you; *jīva*-a living being; *tumi*-you; *ei tina*-these three; *nāribe*-will not be able; *jānibāre*-to understand.



TRANSLATION



" 'O Brahmā, I shall explain all these truths to you. You are a living being, and without My explanation you will not be able to understand your relationship with Me, devotional activity and life's ultimate goal.





TEXT 107





yaiche āmāra 'svarūpa', yaiche āmāra 'sthiti'



yaiche āmāra guṇa, karma, ṣaḍ-aiśvarya-śakti



SYNONYMS



*yaiche*-as far as; *āmāra*-My; *svarūpa*-original form; *yaiche*-as far as; *āmāra*-My; *sthiti*-situation; *yaiche*-as far as; *āmāra*-My; *guṇa*-attributes; *karma*-activities; *ṣaṭ*-aiśvarya-śakti-six kinds of opulence.



TRANSLATION



" 'I shall explain to you My actual form and situation, My attributes, activities and six opulences.'





TEXT 108





āmāra kṛpāya ei saba sphuruka tomāre"



eta bali' tina tattva kahilā tāṅhāre



SYNONYMS



*āmāra*-My; *kṛpāya*-by mercy; *ei saba*-all these; *sphuruka tomāre*-let them be awakened in you; *eta bali'*-saying this; *tina tattva*-the three truths; *kahilā tāṅhāre*-explained to him.



TRANSLATION



"Lord Kṛṣṇa assured Lord Brahmā, 'By My mercy all these things will be awakened in you.' Saying this, the Lord began to explain the three truths [tattvas] to Lord Brahmā.





TEXT 109





yāvān ahaṁ yathā-bhāvo



yad-rūpa-guṇa-karmakaḥ



tathaiva tattva-vijñānam



astu te mad-anugrahāt



SYNONYMS



*yāvān*-as I am in My eternal form; *aham*-I; *yathā*-in whichever manner; *bhāvaḥ*-transcendental existence; *yat*-whatever; *rūpa*-various forms and colors; *guṇa*-qualities; *karmakaḥ*-activities; *tathā eva*-exactly so; *tattva*-vijñānam-factual realization; *astu*-let there be; *te*-your; *mat*-My; *anugrahāt*-by causeless mercy.



TRANSLATION



" 'By My causeless mercy, be enlightened in truth about My personality, manifestations, qualities and pastimes.



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.9.32). For an explanation see *Ādi-līlā*, Chapter One, texts 51-52.





TEXT 110





sṛṣṭira pūrve ṣaḍ-aiśvarya-pūrṇa āmi ta' ha-iye



'prapañca', 'prakṛti', 'puruṣa' āmātei laye



SYNONYMS



*sṛṣṭira pūrve*-before the creation of this cosmic manifestation; *ṣaṭ*-aiśvarya-pūrṇa-full of six opulences; *āmi*-I; *ta' ha*-iye-indeed existed; *prapañca*-the total material energy; *prakṛti*-material nature; *puruṣa*-the living entities; *āmātei laye*-were all existing in Me.



TRANSLATION



" 'Before the creation of the cosmic manifestation,' the Lord said, 'I existed, and the total material energy, material nature and the living entities all existed in Me.





TEXT 111





sṛṣṭi kari' tāra madhye āmi praveśiye



prapañca ye dekha saba, seha āmi ha-iye



SYNONYMS



*sṛṣṭi kari'*-after creating; *tāra madhye*-within the creation; *āmi praveśiye*-I enter as Lord Viṣṇu; *prapañca*-the cosmic manifestation; *ye*-whatever; *dekha*-you see; *saba*-all; *seha*-that; *āmi ha-iye*-I am.



TRANSLATION



" 'After creating the cosmic manifestation, I entered into it. Whatever you see in the cosmic manifestation is but an expansion of My energy.





TEXT 112





pralaye avaśiṣṭa āmi 'pūrṇa' ha-iye



prākṛta prapañca pāya āmātei laye



SYNONYMS



*pralaye*-at the time of annihilation; *avaśiṣṭa*-what remains; *āmi*-I; *pūrṇa*-full; *ha*-iye-am; *prākṛta prapañca*-the material cosmic manifestation; *pāya*-obtains; *āmātei*-in Me; *laye*-dissolution.



TRANSLATION



" 'When the whole universe dissolves, I remain full in Myself, and everything that is manifested is again preserved in Me.





TEXT 113





aham evāsam evāgre



nānyad yat sad-asat-param



paścād ahaṁ yad etac ca



yo 'vaśiṣyeta so 'smy aham



SYNONYMS



*aham*-I, the Personality of Godhead; *eva*-certainly; *āsam*-existed; *eva*-only; *agre*-before the creation; *na*-never; *anyat*-anything else; *yat*-which; *sat*-the effect; *asat*-the cause; *param*-the supreme; *paścāt*-after; *aham*-I, the Personality of Godhead; *yat*-which; *etat*-this creation; *ca*-also; *yaḥ*-who; *avaśiṣyeta*-remains; *saḥ*-that; *asmi*-am; *aham*-I, the Personality of Godhead.



TRANSLATION



" 'Prior to the cosmic manifestation, only I exist, and no phenomena exist, either gross, subtle or primordial. After creation, only I exist in everything, and after annihilation, only I remain eternally.



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.9.33). It is the first verse of the catuḥ-ślokī. For an explanation see *Ādi-līlā*, Chapter One, text 53.





TEXT 114





"aham eva"-śloke 'aham'-tina-bāra



pūrṇaiśvarya śrī-vigraha-sthitira nirdhāra



SYNONYMS



*aham eva*-I only; *śloke*-in this verse; *aham*-the word aham; *tina*-bāra-three times; *pūrṇa*-aiśvarya-full of all opulences; *śrī-vigraha*-of the transcendental form of the Lord; *sthitira*-of the existence; *nirdhāra*-confirmation.



TRANSLATION



" 'In the verse beginning "aham eva," the word "aham" is expressed three times. In the beginning there are the words "aham eva." In the second line there are the words "paścād aham." At the end are the words "so' smy aham." This "aham" indicates the Supreme Person. By the repetition of "aham," the transcendental personality who is complete with six opulences is confirmed.





TEXT 115





ye 'vigraha' nāhi māne, 'nirākāra' māne



tāre tiraskaribāre karilā nirdhāraṇe



SYNONYMS



*ye*-one who; *vigraha*-that Personality of Godhead; *nāhi māne*-does not accept; *nirākāra māne*-considers impersonal; *tāre*-him; *tiraskaribāre*-just to chastise; *karilā*-has done; *nirdhāraṇe*-ascertainment.



TRANSLATION



" 'Impersonalists do not accept the personal feature of the Supreme Personality of Godhead. The Personality of Godhead is stressed in this verse in order to impress upon them the necessity of accepting Him. Therefore the word "aham" is mentioned three times. To stress something important, one repeats it three times.





TEXT 116





ei saba śabde haya-'jñāna'-'vijñāna'-viveka



māyā-kārya, māyā haite āmi-vyatireka



SYNONYMS



*ei saba*-all these; *śabde*-in the words; *haya*-there is; *jñāna*-of real spiritual knowledge; *vijñāna*-of the practical application of the knowledge; *viveka*-consideration; *māyā-kārya*-the activities of the external energy; *māyā haite*-from the activities of the material energy; *āmi*-I; *vyatireka*-distinct.



TRANSLATION



" 'Actual spiritual knowledge and its practical application are considered in all these sound vibrations. Although the external energy comes from Me, I am different from it.





TEXT 117





yaiche sūryera sthāne bhāsaye 'ābhāsa'



sūrya vinā svatantra tāra nā haya prakāśa



SYNONYMS



*yaiche*-just as; *sūryera*-of the sun; *sthāne*-in place; *bhāsaye*-appears; *ābhāsa*-the illumination; *sūrya vinā*-without the sun; *svatantra*-independently; *tāra*-of that; *nā haya*-is not; *prakāśa*-manifestation.



TRANSLATION



" 'Sometimes a reflection of the sun is experienced in place of the sun, but its illumination is never possible independent of the sun.





TEXT 118





māyātīta haile haya āmāra 'anubhava'



ei 'sambandha'-tattva kahiluṅ, śuna āra saba



SYNONYMS



*māyā*-atīta haile-when one becomes transcendentally situated above this external energy; *haya*-there is; *āmāra anubhava*-perception of Me; *ei sambandha-tattva kahiluṅ*-this has been explained as the principle of a relationship with Me; *śuna*-please hear; *āra saba*-all the rest.



TRANSLATION



" 'When one is transcendentally situated, he can perceive Me. This perception is the basis of one's relationship with the Supreme Lord. Now let Me further explain this subject matter.



PURPORT



Real spiritual knowledge has to be received from revealed scriptures. After this knowledge is attained, one can begin to perceive his actual spiritual life. Any knowledge achieved by speculation is imperfect. One must receive knowledge from the paramparā system and from the guru, otherwise one will be bewildered, and will ultimately become an impersonalist. When one very scrutinizingly deliberates, he can realize the personal feature of the Absolute Truth. The Supreme Personality of Godhead is always transcendental to this material creation. Nārāyaṇaḥ paro 'vyaktāt: Nārāyaṇa, the Supreme Personality of Godhead, is always transcendental. He is not a creation of this material world. Without realizing spiritual knowledge, one cannot understand that the transcendental form of the Lord is always beyond the creative energy. The example of the sun and sunshine is given. The sunshine is not the sun, but still the sunshine is not separate from the sun. The philosophy of acintya-bhedābheda-tattva (simultaneously one and different) cannot be understood by one who is fully under the influence of the external energy. Consequently a person under the influence of the material energy cannot understand the nature and form of the Personality of the Absolute Truth.





TEXT 119





ṛte 'rthaṁ yat pratīyeta



na pratīyeta cātmani



tad vidyād ātmano māyāṁ



yathābhāso yathā tamaḥ



SYNONYMS



*ṛte*-without; *artham*-value; *yat*-that which; *pratīyeta*-appears to be; *na*-not; *pratīyeta*-appears to be; *ca*-certainly; *ātmani*-in relation to Me; *tat*-that; *vidyāt*-you must know; *ātmanaḥ*-My; *māyām*-illusory energy; *yathā*-just as; *ābhāsaḥ*-the reflection; *yathā*-just as; *tamaḥ*-the darkness.



TRANSLATION



" 'What appears to be truth without Me, is certainly My illusory energy, for nothing can exist without Me. It is like a reflection of a real light in the shadows, for in the light there are neither shadows nor reflections.



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.9.34). It is the second verse of the catuḥ-ślokī. For an explanation of this verse, see *Ādi-līlā*, Chapter One, text 54.





TEXT 120





'abhidheya' sādhana-bhaktira śunaha vicāra



sarva-jana-deśa-kāla-daśāte vyāpti yāra



SYNONYMS



*abhidheya*-the means to obtain an end; *sādhana-bhaktira*-of the process of executing devotional service; *śunaha vicāra*-please hear the procedure; *sarva*-all; *jana*-people; *deśa*-countries; *kāla*-times; *daśāte*-and in circumstances; *vyāpti yāra*-which is all-pervasive.



TRANSLATION



" 'Now please hear from Me about the process of devotional service, which is applicable in any country, for any person, at all times and in all circumstances.



PURPORT



The cult of bhāgavata-dharma can be spread in all circumstances, among all people and in all countries. Many envious people accuse this Kṛṣṇa consciousness movement of spoiling the rigidity of so-called Hinduism. That is not actually the fact. Śrī Caitanya Mahāprabhu confirms that devotional service to the Lord-the cult of bhāgavata-dharma, which is now being spread as the Hare Kṛṣṇa movement-can be spread in every country, for every person, in any condition of life, and in all circumstances. Bhāgavata-dharma does not restrict pure devotees to the Hindu community. A pure devotee is above a brāhmaṇa; therefore it is not incompatible to offer the sacred thread to devotees in Europe, America, Australia, Japan, Canada, and so on. Sometimes these pure devotees, who have been accepted by Śrī Caitanya Mahāprabhu, are not allowed to enter certain temples in India. Some high-caste brāhmaṇas and gosvāmīs refuse to take prasāda in the temples of the International Society for Krishna Consciousness. Actually this is against the instruction of Śrī Caitanya Mahāprabhu. Devotees can come from any country, and they can belong to any creed or race. On the strength of this verse, those who are actually devotees and followers of Śrī Caitanya Mahāprabhu must accept devotees from all parts of the world as pure Vaiṣṇavas. They should be accepted not artificially but factually. One should see how they are advanced in Kṛṣṇa consciousness and how they are conducting Deity worship, saṅkīrtana and Ratha-yātrā. Considering all these points, an envious person should refrain from malicious atrocities.





TEXT 121





'dharmādi' viṣaye yaiche e 'cāri, vicāra



sādhana-bhakti-ei cāri vicārera pāra



SYNONYMS



*dharma-ādi*-of religious activities and so on; *viṣaye*-in the subject matter; *yaiche*-just as; *e cāri vicāra*-there is a consideration of four principles, namely the person, country, time and atmosphere; *sādhana-bhakti*-of devotional service; *ei*-these; *cāri*-four; *vicārera*-to the considerations; *pāra*-transcendental.



TRANSLATION



" 'As far as religious principles are concerned, there is a consideration of the person, the country, the time and the circumstance. In devotional service, however, there are no such considerations. Devotional service is transcendental to all considerations.



PURPORT



When we are on the material platform, there are different types of religions-Hinduism, Christianity, Mohammedanism, Buddhism, and so on. These are instituted for a particular time, a particular country or a particular person. Consequently there are differences. Christian principles are different from Hindu principles, and Hindu principles are different from Mohammedan and Buddhist principles. These may be considered on the material platform, but when we come to the platform of transcendental devotional service, there are no such considerations. The transcendental service of the Lord (sādhana-bhakti) is above these principles. The world is anxious for religious unity, and that common platform can be achieved in transcendental devotional service. This is the verdict of Śrī Caitanya Mahāprabhu. When one becomes a Vaiṣṇava, he becomes transcendental to all these limited considerations. This is also confirmed in *Bhagavad-gītā* (14.26):





māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate



"One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman."





The devotional activities of the Kṛṣṇa consciousness movement are completely transcendental to material considerations. As far as different faiths are concerned, religions may be of different types, but on the spiritual platform, everyone has an equal right to execute devotional service. That is the platform of oneness and the basis for a classless society. In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura confirms that one has to learn from a bona fide spiritual master about religious principles, economic development, sense gratification and ultimately liberation. These are the four divisions of regulated life, but they are subjected to the material platform. On the spiritual platform, the four principles are jñāna, vijñāna, tad-aṅga and tad-rahasya. Rules, regulations and restrictions are on the material platform, but on the spiritual platform one has to be equipped with transcendental knowledge, which is above the principles of religious rituals. Mundane religious activity is known as smārta-viddhi, but transcendental devotional service is called Gosvāmī-viddhi. Unfortunately many so-called gosvāmīs are on the platform of smārta-viddhi, yet they try to pass as Gosvāmī-viddhi, and thus the people are cheated. Gosvāmī-viddhi is strictly explained in Sanātana Gosvāmī's *Hari-bhakti-vilāsa*, wherein it is stated:



yathā kāñcanatāṁ yāti

kāṁsyaṁ rasa-vidhānataḥ

tathā dīṣkā-vidhānena

dvijatvaṁ jāyate nṛṇām



The conclusion is that devotional service is open for everyone, regardless of caste, creed, time and country. This Kṛṣṇa consciousness movement is functioning according to this principle.





TEXT 122





sarva-deśa-kāla-daśāya janera kartavya



guru-pāśe sei bhakti praṣṭavya, śrotavya



SYNONYMS



*sarva*-all; *deśa*-countries; *kāla*-times; *daśāya*-and in circumstances; *janera*-of every man; *kartavya*-the duty; *guru-pāśe*-in the care of a spiritual master; *sei*-that; *bhakti*-devotional service; *praṣṭavya*-to be inquired; *śrotavya*-and to be heard.



TRANSLATION



" 'It is therefore the duty of every man-in every country, in every circumstance and at all times-to approach the bona fide spiritual master, question him about devotional service and listen to him explain the process.





TEXT 123





etāvad eva jijñāsyaṁ



tattva-jijñāsunātmanaḥ



anvaya-vyatirekābhyāṁ



yat syāt sarvatra sarvadā



SYNONYMS



*etāvat*-up to this; *eva*-certainly; *jijñāsyam*-to be inquired about; *tattva*-of the Absolute Truth; *jijñāsunā*-by the student; *ātmanaḥ*-of the self; *anvaya*-directly; *vyatirekābhyām*-and indirectly; *yat*-whatever; *syāt*-it may be; *sarvatra*-everywhere; *sarvadā*-always.



TRANSLATION



" 'A person interested in transcendental knowledge must therefore always directly and indirectly inquire about it to know about the all-pervading truth.



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.9.36). It is the fourth verse of the catuḥ-ślokī. For an explanation see *Ādi-līlā*, Chapter One, text 56.





TEXT 124





āmāte ye 'prīti', sei 'prema'-'prayojana'



kārya-dvāre kahi tāra 'svarūpa'-lakṣaṇa



SYNONYMS



*āmāte*-unto Me; *ye*-whatever; *prīti*-affection; *sei*-that; *prema*-love of Godhead; *prayojana*-the ultimate goal of life; *kārya-dvāre*-by practical example; *kahi*-let Me inform; *tāra*-its; *svarūpa*-lakṣaṇa-natural characteristics.



TRANSLATION



" 'Supreme affection for Me is called love of Godhead, and that is the ultimate goal of life. Let Me explain by practical example the natural characteristics of such love.





TEXT 125





pañca-bhūta yaiche bhūtera bhitare-bāhire



bhakta-gaṇe sphuri āmi bāhire-antare



SYNONYMS



*pañca-bhūta*-the five material elements; *yaiche*-just as; *bhūtera*-of the living entities; *bhitare*-inside; *bāhire*-and outside; *bhakta*-gaṇe-unto the devotees; *sphuri*-becoming manifest; *āmi*-I; *bāhire*-antare-externally and internally.



TRANSLATION



" 'The five material elements are existing inside and outside of every living entity. Similarly, I, the Supreme Personality of Godhead, am manifest within the heart of the devotee as well as outside his body.



PURPORT



The pure devotee knows that he is a servant of Kṛṣṇa eternally. He knows that everything can be used in the service of the Lord.





TEXT 126





yathā mahānti bhūtāni



bhūteṣūccāvaceṣv anu



praviṣṭāny apraviṣṭāni



tathā teṣu na teṣv aham



SYNONYMS



*yathā*-as; *mahānti*-the universal; *bhūtāni*-elements; *bhūteṣu*-in the living entities; *ucca*-avaceṣu-both gigantic and minute; *anu*-after; *praviṣṭāni*-situated internally; *apraviṣṭāni*-situated externally; *tathā*-so; *teṣu*-in them; *na*-not; *teṣu*-in them; *aham*-I.



TRANSLATION



" 'As the material elements enter the bodies of all living beings and yet remain outside them all, I exist within all material creations and yet am not within them.



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.9.35). It is also the third verse of the catuḥ-ślokī. For an explanation see *Ādi-līlā*, Chapter One, text 55.





TEXT 127





bhakta āmā preme bāndhiyāche hṛdaya-bhitare



yāhāṅ netra paḍe tāhāṅ dekhaye āmāre



SYNONYMS



*bhakta*-a devotee; *āmā*-Me; *preme*-by love; *bāndhiyāche*-has bound; *hṛdaya*-bhitare-within his heart; *yāhāṅ*-wherever; *netra*-the eyes; *paḍe*-fall; *tāhāṅ*-there; *dekhaye*-he sees; *āmāre*-Me.



TRANSLATION



" 'A highly elevated devotee can bind Me, the Supreme Personality of Godhead, in his heart by love. Wherever he looks, he sees Me and nothing else.





TEXT 128





visṛjati hṛdayaṁ na yasya sākṣād



dharir avaśābhihito 'py aghaugha-nāśaḥ



praṇaya-rasanayā dhṛtāṅghri-padmaḥ



sa bhavati bhāgavata-pradhāna uktaḥ



SYNONYMS



*visṛjati*-gives up; *hṛdayam*-the heart; *na*-not; *yasya*-whose; *sākṣāt*-directly; *hariḥ*-the Supreme Personality of Godhead; *avaśa-abhihitaḥ*-who is automatically glorified; *api*-although; *aghaugha-nāśaḥ*-who annihilates all kinds of inauspicious offenses for a devotee; *praṇaya*-rasanayā-with the rope of love; *dhṛta*-aṅghri-padmaḥ-whose lotus feet are bound; *saḥ*-such a devotee; *bhavati*-is; *bhāgavata-pradhānaḥ*-the most elevated devotee; *uktaḥ*-is said.



TRANSLATION



" 'Hari, the Supreme Personality of Godhead, who destroys everything inauspicious for His devotees, does not leave the hearts of His devotees even if they remember Him and chant about Him inattentively. This is because the rope of love always binds the Lord within the devotees' hearts. Such devotees should be accepted as most elevated.



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.2.55).





TEXT 129





sarva-bhūteṣu yaḥ paśyed



bhagavad-bhāvam ātmanaḥ



bhūtāni bhagavaty ātmany



eṣa bhāgavatottamaḥ



SYNONYMS



*sarva-bhūteṣu*-in all objects (in matter, spirit, or combinations of matter and spirit); *yaḥ*-anyone who; *paśyet*-sees; *bhagavat-bhāvam*-the capacity to be engaged in the service of the Lord; *ātmanaḥ*-of the Supreme Spirit Soul, or the transcendence beyond the material conception of life; *bhūtāni*-all beings; *bhagavati*-in the Supreme Personality of Godhead; *ātmani*-the basic principle of all existence; *eṣaḥ*-this; *bhāgavata-uttamaḥ*-a person advanced in devotional service.



TRANSLATION



" 'A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Śrī Kṛṣṇa. Consequently he always sees the form of the Supreme Personality of Godhead as the cause of all causes and understands that all things are situated in Him.



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.2.45).





TEXT 130





gāyanta uccair amum eva saṁhatāḥ



vicikyur unmattakavad vanād vanam



papracchur ākāśavad antaraṁ bahir



bhūteṣu santaṁ puruṣaṁ vanaspatīn



SYNONYMS



*gāyantaḥ*-continuously singing; *uccaiḥ*-very loudly; *amum*-that one (Lord Śrī Kṛṣṇa); *eva*-certainly; *saṁhatāḥ*-being assembled together; *vicikyuḥ*-searched; *unmattaka*-vat-like those who have become mad; *vanāt*-from one forest; *vanam*-to another forest; *papracchuḥ*-asked about; *ākāśa*-vat-like the sky; *antaram*-within; *bahiḥ*-outside; *bhūteṣu*-in all living entities; *santam*-existing; *puruṣam*-the Supreme Person; *vanaspatīn*-all the trees and plants.



TRANSLATION



" 'All the gopīs assembled to chant the transcendental qualities of Kṛṣṇa very loudly, and they began to wander from one forest to another like madwomen. They began to inquire about the Lord, who is situated in all living entities internally and externally. Indeed, they even asked all the plants and vegetables about Him, the Supreme Person.' "



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.30.4). The gopīs almost went mad due to Kṛṣṇa's suddenly leaving the rāsa dance. Because the gopīs were fully absorbed in thoughts of Kṛṣṇa, they were imitating His different postures and pastimes. They became very saddened because of His absence, and this incident is explained by Śukadeva Gosvāmī to Mahārāja Parīkṣit.





TEXT 131





ataeva bhāgavate ei 'tina' kaya



sambandha-abhidheya-prayojana-maya



SYNONYMS



*ataeva*-therefore; *bhāgavate*-in Śrīmad-Bhāgavatam; *ei tina*-these three principles; *kaya*-are explained; *sambandha*-abhidheya-prayojana-maya-first one's relationship, then activities in devotional service, and then achieving the highest goal of life, love of Godhead.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "One's relationship with the Lord, activities and devotional service, and the attainment of the highest goal of life, love of Godhead, are the subject matters of *Śrīmad-Bhāgavatam*.





TEXT 132





vadanti tat tattva-vidas



tattvaṁ yaj jñānam advayam



brahmeti paramātmeti



bhagavān iti śabdyate



SYNONYMS



*vadanti*-they say; *tat*-that; *tattva*-vidaḥ-those who know the Absolute Truth; *tattvam*-the ultimate goal; *yat*-which; *jñānam advayam*-identical knowledge; *brahma iti*-as the impersonal Brahman; *paramātmā iti*-as the Supersoul; *bhagavān iti*-as the Supreme Personality of Godhead; *śabdyate*-it is described.



TRANSLATION



" 'The Absolute Truth is known by the self-realized souls as a unified identity known by different names-impersonal Brahman, localized Paramātmā, and Bhagavān, the Supreme Personality of Godhead.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.2.11).





TEXT 133





bhagavān eka āsedam



agra ātmātmanāṁ vibhuḥ



ātmecchānugatāv ātmā



anānāmaty-upalakṣaṇaḥ



SYNONYMS



*bhagavān*-the Supreme Personality of Godhead; *ekaḥ*-only; *āsa*-was; *idam*-this universe; *agre*-before (before the creation of this cosmic manifestation); *ātmā*-the living force; *ātmanām*-of all the living entities; *vibhuḥ*-the Supreme Lord; *ātma*-of the Supreme; *icchā*-the will; *anugatau*-according to; *ātmā*-the Supersoul; *anānāmati-upalakṣaṇaḥ*-who is not realized by persons having many angles of vision.



TRANSLATION



" 'Before the cosmic manifestation was created, the creative propensity was merged in His person. At that time all potencies and manifestations were preserved in the personality of the Supreme Lord. The Lord is the cause of all causes, and He is the all-pervading, self-sufficient person. Before the creation, He existed with His spiritual potency in the spiritual world, wherein various Vaikuṇṭha planets are manifest.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (3.5.23).





TEXT 134





ete cāṁśa-kalāḥ puṁsaḥ



kṛṣṇas tu bhagavān svayam



indrāri-vyākulaṁ lokaṁ



mṛḍayanti yuge yuge



SYNONYMS



*ete*-these; *ca*-and; *aṁśa*-plenary portions; *kalāḥ*-parts of plenary portions; *puṁsaḥ*-of the puruṣa-avatāras; *kṛṣṇaḥ*-Lord Kṛṣṇa; *tu*-but; *bhagavān*-the Supreme Personality of Godhead; *svayam*-Himself; *indra-ari*-the enemies of Lord Indra; *vyākulam*-full of; *lokam*-the world; *mṛḍayanti*-make happy; *yuge yuge*-at the right time in each age.



TRANSLATION



" 'All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the puruṣa-avatāras. But Kṛṣṇa is the Supreme Personality of Godhead Himself. In every age He protects the world through His different features when the world is disturbed by the enemies of Indra.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.3.28). For an explanation, see *Ādi-līlā*, Chapter Two, text 67.





TEXT 135





eita' 'sambandha', śuna 'abhidheya' bhakti



bhāgavate prati-śloke vyāpe yāra sthiti



SYNONYMS



*eita'*-this; *sambandha*-relationship; *śuna*-please hear; *abhidheya*-the function; *bhakti*-known as devotional service; *bhāgavate*-in Śrīmad-Bhāgavatam; *prati-śloke*-in each and every verse; *vyāpe*-pervades; *yāra*-of which; *sthiti*-the situation.



TRANSLATION



"This is one's eternal relationship with the Supreme Personality of Godhead. Now please hear about the execution of devotional service. This principle pervades practically all the verses of *Śrīmad-Bhāgavatam*.





TEXT 136





bhaktyāham ekayā grāhyaḥ



śraddhayātmā priyaḥ satām



bhaktiḥ punāti man-niṣṭhā



śva-pākān api sambhavāt



SYNONYMS



*bhaktyā*-by devotional service; *aham*-I, the Supreme Personality of Godhead; *ekayā*-unflinching; *grāhyaḥ*-obtainable; *śraddhayā*-by faith; *ātmā*-the most dear; *priyaḥ*-to be served; *satām*-by the devotees; *bhaktiḥ*-the devotional service; *punāti*-purifies; *mat*-niṣṭhā-fixed only on Me; *śva-pākān*-the lowest grade of human beings, who are accustomed to eating dogs; *api*-certainly; *sambhavāt*-from all faults due to birth and so on.



TRANSLATION



" 'Being very dear to the devotees and sādhus, I am attained through unflinching faith and devotional service. This bhakti-yoga system, which gradually increases attachment for Me, purifies even a human being born among dog-eaters. That is to say, everyone can be elevated to the spiritual platform by the process of bhakti-yoga.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (11.14.21).





TEXT 137





na sādhayati māṁ yogo



na sāṅkhyaṁ dharma uddhava



na svādhyāyas tapas tyāgo



yathā bhaktir mamorjitā



SYNONYMS



*na*-never; *sādhayati*-causes to remain satisfied; *mām*-Me; *yogaḥ*-the process of control; *na*-nor; *sāṅkhyam*-the process of gaining philosophical knowledge about the Absolute Truth; *dharmaḥ*-such an occupation; *uddhava*-My dear Uddhava; *na*-nor; *svādhyāyaḥ*-study of the Vedas; *tapaḥ*-austerities; *tyāgaḥ*-renunciation, acceptance of sannyāsa, or charity; *yathā*-as much as; *bhaktiḥ*-devotional service; *mama*-unto Me; *ūrjitā*-developed.



TRANSLATION



" 'The Supreme Personality of Godhead, Kṛṣṇa, said: "My dear Uddhava, neither through aṣṭāṅga-yoga [the mystic yoga system to control the senses], nor through impersonalism or an analytical study of the Absolute Truth, nor through study of the *Vedas*, nor through practice of austerities, nor through charity, nor through acceptance of sannyāsa, can one satisfy Me as much as one can by developing unalloyed devotional service unto Me.' "



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.14.20). For an explanation see *Ādi-līlā*, Chapter Seventeen, text 76.





TEXT 138





bhayaṁ dvitīyābhiniveśataḥ syād



īśād apetasya viparyayo 'smṛtiḥ



tan-māyayāto budha ābhajet taṁ



bhaktyaikayeśaṁ guru-devatātmā



SYNONYMS



*bhayam*-fear; *dvitīya*-abhiniveśataḥ-from the misconception of being a product of material energy; *syāt*-arises; *īśāt*-from the Supreme Personality of Godhead, Kṛṣṇa; *apetasya*-of one who has withdrawn (the conditioned soul); *viparyayaḥ*-reversal of position; *asmṛtiḥ*-no conception of his relationship with the Supreme Lord; *tat*-māyayā-because of the illusory energy of the Supreme Lord; *ataḥ*-therefore; *budhaḥ*-one who is wise; *ābhajet*-must worship; *tam*-Him; *bhaktyā*-by devotional service; *ekayā*-undiverted to karma and jñāna; *īśam*-the Supreme Personality of Godhead; *guru*-as the spiritual master; *devatā*-worshipable Lord; *ātmā*-Supersoul.



TRANSLATION



" 'When the living entity is attracted by the material energy, which is separate from Kṛṣṇa, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of Kṛṣṇa, he becomes Kṛṣṇa's competitor. This is called viparyayo 'smṛtiḥ. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity and source of life. He thus worships the Lord by the process of unalloyed devotional service.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.2.37).





TEXT 139





ebe śuna, prema, yei-mūla 'prayojana'



pulakāśru-nṛtya-gīta-yāhāra lakṣaṇa



SYNONYMS



*ebe śuna*-now hear; *prema*-love of Godhead; *yei*-which; *mūla prayojana*-the chief objective; *pulaka*-aśru-nṛtya-gīta-trembling of the body, tears in the eyes, dancing and chanting; *yāhāra lakṣaṇa*-the symptoms of which.



TRANSLATION



"Now hear from Me what actual love of Godhead is. It is the prime object of life and is symptomized by bodily trembling, tears in the eyes, chanting and dancing.





TEXT 140





smarantaḥ smārayaś ca



mitho 'ghaugha-haraṁ harim



bhaktyā sañjātayā bhaktyā



bibhraty utpulakāṁ tanum



SYNONYMS



*smarantaḥ*-remembering; *smārayaḥ ca*-and reminding; *mithaḥ*-one another; *aghaugha-haram*-who takes away everything inauspicious from the devotee; *harim*-the Supreme Personality of Godhead; *bhaktyā*-by devotion; *sañjātayā*-awakened; *bhaktyā*-by devotion; *bibhrati*-possess; *utpulakām*-agitated by ecstasy; *tanum*-body.



TRANSLATION



" 'Pure devotees develop a spiritual body and symptoms of ecstatic love simply by remembering and reminding others of the Supreme Personality of Godhead, Hari, who takes away everything inauspicious from the devotee. This position is attained by rendering devotional service according to the regulative principles and then rising to the platform of spontaneous love.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.3.31).





TEXT 141





evaṁ-vrataḥ sva-priya-nāma-kīrtyā



jātānurāgo druta-citta uccaiḥ



hastay atho roditi rauti gāyaty



unmādavan nṛtyati loka-bāhyaḥ



SYNONYMS



*evam*-vrataḥ-when one thus engages in a vow to chant and dance; *sva*-own; *priya*-very dear; *nāma*-holy name; *kīrtyā*-by chanting; *jāta*-in this way develops; *anurāgaḥ*-attachment; *druta-cittaḥ*-very eagerly; *uccaiḥ*-loudly; *hasati*-laughs; *atho*-also; *roditi*-cries; *rauti*-becomes agitated; *gāyati*-chants; *unmāda*-vat-like a madman; *nṛtyati*-dances; *loka*-bāhyaḥ-without caring for outsiders.



TRANSLATION



" 'When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants like a madman, not caring for outsiders.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.2.40).





TEXT 142





ataeva bhāgavata-sūtrera 'artha'-rūpa



nija-kṛta sūtrera nija-'bhāṣya'-svarūpa



SYNONYMS



*ataeva*-therefore; *bhāgavata-Śrīmad*-Bhāgavatam; *sūtrera*-of the Brahma-sūtra; *artha*-of the meaning; *rūpa*-the form; *nija*-kṛta-made by himself; *sūtrera*-of the Vedānta-sūtra; *nija-bhāṣya*-of his own commentary; *svarūpa*-the original form.



TRANSLATION



"*Śrīmad-Bhāgavatam* gives the actual meaning of the *Vedānta-sūtra*. The author of the *Vedānta-sūtra* is Vyāsadeva, and he himself has explained those codes in the form of *Śrīmad-Bhāgavatam*.





TEXTS 143-144





artho 'yaṁ brahma-sūtrāṇāṁ



bhāratārtha-vinirṇayaḥ



gāyatrī-bhāṣya-rūpo 'sau



vedārtha-paribṛṁhitaḥ



purāṇānāṁ sāma-rūpaḥ



sākṣād-bhagavatoditaḥ



dvādaśa-skandha-yukto 'yaṁ



śata-viccheda-saṁyutaḥ



grantho 'ṣṭādaśa-sāhasraḥ



śrīmad-bhāgavatābhidhaḥ



SYNONYMS



*artaḥ ayam*-this is the meaning; *brahma-sūtrāṇām*-of the codes of Vedānta-sūtra; *bhārata-artha-vinirṇayaḥ*-the ascertainment of the Mahābhārata; *gāyatrī-bhāṣya-rūpaḥ*-the purport of Brahma-gāyatrī, the mother of the Vedic literatures; *asau*-that; *veda*-artha-paribṛṁhitaḥ-expanded by the meanings of all the Vedas; *purāṇānām*-of the Purāṇas; *sāma-rūpaḥ*-the best (like the Sāma among the Vedas); *sākṣāt*-directly; *bhagavatā uditaḥ*-spoken by Vyāsadeva, an incarnation of the Supreme Personality of Godhead; *dvādaśa-skanda-yuktaḥ*-having twelve cantos; *ayam*-this; *śata-viccheda-saṁyutaḥ*-having 355 chapters; *granthaḥ*-this great literature; *aṣṭādaśa-sāhasraḥ*-having 18,000 verses; *śrīmad*-bhāgavata-abhidhaḥ-named Śrīmad-Bhāgavatam.



TRANSLATION



" 'The meaning of the *Vedānta-sūtra* is present in *Śrīmad-Bhāgavatam*. The full purport of the *Mahābhārata* is also there. The commentary of the Brahma-gāyatrī is also there and fully expanded with all Vedic knowledge. *Śrīmad Bhāgavatam* is the supreme Purāṇa, and it was compiled by the Supreme Personality of Godhead in His incarnation as Vyāsadeva. There are twelve cantos, 335 chapters and eighteen thousand verses.'



PURPORT



This is a quotation from the Garuda Purāṇa.





TEXT 145





sarva-vedetihāsānāṁ



sāraṁ sāraṁ samuddhṛtam



SYNONYMS



*sarva-veda*-of all Vedic literature; *itihāsānām*-of historical literature; *sāram sāram*-the essence of the essence; *samuddhṛtam*-is collected (in Śrīmad-Bhāgavatam).



TRANSLATION



" 'The essence of all Vedic literature and all histories has been collected in this *Śrīmad-Bhāgavatam*.'



PURPORT



*Śrīmad-Bhāgavatam* was collected by the incarnation of God, Vyāsadeva, and it was later taught to his son, Śukadeva Gosvāmī. This is a quotation from *Śrīmad-Bhāgavatam* (1.3.42).





TEXT 146





sarva-vedānta-sāraṁ hi



śrīmad-bhāgavatam iṣyate



tad-rasāmṛta-tṛptasya



nānyatra syād ratiḥ kvacit



SYNONYMS



*sarva-vedānta-sāram*-the best part of all the Vedānta; *hi*-certainly; *śrīmad-bhāgavatam*-the great literature about Bhagavān; *iṣyate*-is accepted; *tat-rasa-amṛta*-by the transcendental mellow derived from that great literature; *tṛp-tasya*-of one who is satisfied; *na*-never; *anyatra*-anywhere else; *syāt*-is; *ratiḥ*-attraction; *kvacit*-at any time.



TRANSLATION



" '*Śrīmad-Bhāgavatam* is accepted as the essence of all Vedic literature and Vedānta philosophy. Whoever tastes the transcendental mellow of *Śrīmad Bhāgavatam* is never attracted to any other literature.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (12.13.15).





TEXT 147





gāyatrīra arthe ei grantha-ārambhana



"satyaṁ paraṁ"-sambandha, "dhīmahi"-sādhana-prayojana



SYNONYMS



*gāyatrīra arthe*-with the meaning of Brahma-gāyatrī; *ei*-this; *grantha*-of the great literature; *ārambhana*-the beginning; *satyam param*-the supreme Absolute Truth; *sambandha*-shows a relationship; *dhīmahi*-we meditate (the end of the Gāyatrī mantra); *sādhana-prayojana*-the execution of service and the achievement of the ultimate goal.



TRANSLATION



"In the beginning of *Śrīmad-Bhāgavatam* there is an explanation of the Brahma-gāyatrī mantra. 'The Absolute Truth [satyaṁ param]' indicates the relationship, and 'we meditate [dhīmahi] on Him' indicates the execution of devotional service and the ultimate goal of life.





TEXT 148





janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ



tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ



tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā



dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi



SYNONYMS



*janma-ādi*-creation, maintenance and dissolution; *asya*-of this (the universe); *yataḥ*-from whom; *anvayāt*-directly from the spiritual connection; *itarataḥ*-indirectly from the lack of material contact; *ca*-also; *artheṣu*-in all affairs; *abhijñaḥ*-perfectly cognizant; *sva*-rāṭ-independent; *tene*-imparted; *brahma*-the Absolute Truth; *hṛdā*-through the heart; *yaḥ*-who; *ādi*-kavaye-unto Lord Brahmā; *muhyanti*-are bewildered; *yat*-in whom; *sūrayaḥ*-great personalities like Lord Brahmā and other demigods or great brāhmaṇas; *tejaḥ-vāri-mṛdām*-of fire, water and earth; *yathā*-as; *vinimayaḥ*-the exchange; *yatra*-in whom; *tri-sargaḥ*-the material creation of three modes; *amṛṣā*-factual; *dhāmnā*-with the abode; *svena*-His own personal; *sadā*-always; *nirasta*-kuhakam-devoid of all illusion; *satyam*-the truth; *param*-absolute; *dhīmahi*-let us meditate upon.



TRANSLATION



" 'I offer my obeisances unto Lord Śrī Kṛṣṇa, son of Vasudeva, who is the supreme all-pervading Personality of Godhead. I meditate upon Him, the transcendent reality, who is the primeval cause of all causes, from whom all manifested universes arise, in whom they dwell and by whom they are destroyed. I meditate upon that eternally effulgent Lord who is directly and indirectly conscious of all manifestations and yet is beyond them. It is He only who first imparted Vedic knowledge unto the heart of Brahmā, the first created being. Through Him this world, like a mirage, appears real even to great sages and demigods. Because of Him, the material universes, created by the three modes of nature, appear to be factual, although they are unreal. I meditate therefore upon Him, the Absolute Truth, who is eternally existent in His transcendental abode, and who is forever free of illusion.



PURPORT



This is the opening invocation of *Śrīmad-Bhāgavatam* (1.1.1).





TEXT 149





dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ



vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam



śrīmad-bhāgavate mahāmuni-kṛte kiṁ vā parair īśvaraḥ



sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt



SYNONYMS



*dharmaḥ*-religiosity; *projjhita*-completely rejected; *kaitavaḥ*-in which there is fruitive intention; *atra*-herein; *paramaḥ*-the highest; *nirmatsarāṇām*-of the one hundred percent pure in heart; *satām*-devotees; *vedyam*-to be understood; *vāstavam*-factual; *atra*-herein; *vastu*-substance; *śiva*-dam-giving well-being; *tāpa-traya*-of the threefold miseries; *unmūlanam*-causing uprooting; *śrīmat*-beautiful; *bhāgavate*-in the Bhāgavata Purāṇa; *mahā-muni*-by the great sage (Vyāsadeva); *kṛte*-compiled; *kim*-what; *vā*-indeed; *paraiḥ*-with others; *īśvaraḥ*-the Supreme Lord; *sadyaḥ*-at once; *hṛdi*-within the heart; *avarudhyate*-becomes confined; *atra*-herein; *kṛtibhiḥ*-by pious men; *śuśrūṣubhiḥ*-desiring to hear; *tat*-kṣaṇāt-without delay.



TRANSLATION



" 'Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful *Bhāgavatam*, compiled by the great sage Śrī Vyāsadeva, is sufficient in itself for God realization. As soon as one attentively and submissively hears the message of *Bhāgavatam*, he becomes attached to the Supreme Lord.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.1.2). See also *Ādi-līlā*, Chapter One, text 91.





TEXT 150





'kṛṣṇa-bhakti-rasa-svarūpa' śrī-bhāgavata



tāte veda-śāstra haite parama mahattva



SYNONYMS



*kṛṣṇa-bhakti*-of devotional service to Kṛṣṇa; *rasa*-of the transcendental mellow; *svarūpa*-the very form; *śrī*-bhāgavata-Śrīmad-Bhāgavatam; *tāte*-therefore; *veda-śāstra*-the Vedic literature; *haite*-than; *parama mahattva*-has greater utility and value.



TRANSLATION



"*Śrīmad-Bhāgavatam* gives direct information of the mellow derived from service to Kṛṣṇa. Therefore *Śrīmad-Bhāgavatam* is above all other Vedic literatures.





TEXT 151





nigama-kalpa-taror galitaṁ phalaṁ



śuka-mukhād amṛta-drava-saṁyutam



pibata bhāgavataṁ rasam ālayaṁ



muhur aho rasikā bhuvi bhāvukāḥ



SYNONYMS



*nigama-kalpa-taroḥ*-of the Vedic literature which is like a desire tree; *galitam*-completely ripened; *phalam*-fruit (which has come down without being distorted); *śuka*-mukhāt-from the mouth of Śukadeva Gosvāmī; *amṛta*-which is like nectar; *drava*-saṁyutam-mixed with juice; *pibata*-just drink; *bhāgavatam-Śrīmad*-Bhāgavatam; *rasam ālayam*-the reservoir of all mellows; *muhuḥ*-constantly; *aho*-O; *rasikāḥ*-intelligent and humorous devotees; *bhuvi*-in this world; *bhāvukāḥ*-thoughtful.



TRANSLATION



" '*Śrīmad-Bhāgavatam* is the essence of all Vedic literatures, and it is considered the ripened fruit of the wish-fulfilling tree of Vedic knowledge. It has been sweetened by emanating from the mouth of Śukadeva Gosvāmī. You who are thoughtful and who relish mellows should always try to taste this ripened fruit. O thoughtful devotees, as long as you are not absorbed in transcendental bliss, you should continue tasting this *Śrīmad-Bhāgavatam*, and when you are fully absorbed in bliss, you should go on tasting its mellows forever.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.1.3).





TEXT 152





vayaṁ tu na vitṛpyāma



uttamaḥśloka-vikrame



yac chṛṇvatāṁ rasa-jñānāṁ



svādu svādu pade pade



SYNONYMS



*vayam tu*-we of course; *na*-never; *vitṛpyāmaḥ*-are satisfied; *uttamaḥ-śloka-vikrame*-in the activities and pastimes of the Supreme Personality of Godhead; *yat*-which; *śṛṇvatām*-of those hearing; *rasa-jñānām*-who know the taste of mellows; *svādu svādu*-more palatable; *pade pade*-in every step.



TRANSLATION



" 'We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who enjoy association with Him relish hearing His pastimes at every moment.' "



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.1.19).





TEXT 153





ataeva bhāgavata karaha vicāra



ihā haite pābe sūtra-śrutira artha-sāra



SYNONYMS



*ataeva*-therefore; *bhāgavata-Śrīmad*-Bhāgavatam; *karaha vicāra*-try to understand scrutinizingly; *ihā haite*-from this; *pābe*-you will get; *sūtra-śrutira*-of the Vedic philosophy, the Brahma-sūtra; *artha-sāra*-the actual meaning.



TRANSLATION



Śrī Caitanya Mahāprabhu advised Prakāśānanda Sarasvatī, "Study *Śrīmad Bhāgavatam* very scrutinizingly. Then you will understand the actual meaning of *Brahma-sūtra*"





TEXT 154





nirantara kara kṛṣṇa-nāma-saṅkīrtana



helāya mukti pābe, pābe prema-dhana



SYNONYMS



*nirantara kara*-constantly perform; *kṛṣṇa-nāma-saṅkīrtana*-the chanting of the holy name of Kṛṣṇa; *helāya*-very easily; *mukti pābe*-you will get liberation; *pābe prema-dhana*-you will achieve the highest goal, ecstatic love of Kṛṣṇa.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "Always discuss *Śrīmad-Bhāgavatam* and constantly chant the holy name of Lord Kṛṣṇa. In this way you will be able to attain liberation very easily, and you will be elevated to the enjoyment of love of Godhead.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that without studying *Śrīmad-Bhāgavatam*, one cannot understand the purport of *Brahma-sūtra* (*Vedānta-sūtra*) or the *Upaniṣads*. If one tries to understand Vedānta philosophy and the *Upaniṣads* without studying *Śrīmad-Bhāgavatam*, he will be bewildered and, construing a different meaning will gradually become an atheist or an impersonalist.





TEXT 155





brahma-bhūtaḥ prasannātmā



na śocati na kāṅkṣati



samaḥ sarveṣu bhūteṣu



mad-bhaktiṁ labhate parām



SYNONYMS



*brahma*-bhūtaḥ-freed from material conceptions of life but attached to an impersonal situation; *prasanna-ātmā*-fully joyful; *na śocati*-he does not lament; *na kāṅkṣati*-he does not hanker; *samaḥ*-equally disposed; *sarveṣu*-all; *bhūteṣu*-to the living entities; *mat*-bhaktim-My devotional service; *labhate*-achieves; *parām*-transcendental.



TRANSLATION



" 'One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.'





TEXT 156





"muktā api līlayā vigrahaṁ



kṛtvā bhagavantaṁ bhajante"



SYNONYMS



*muktāḥ*-liberated; *api*-although; *līlayā*-by pastimes; *vigraham*-the form of the Lord; *kṛtvā*-having installed; *bhagavantam*-the Supreme Personality of Godhead; *bhajante*-worship.



TRANSLATION



" 'Even a liberated soul merged in the impersonal Brahman effulgence is attracted to the pastimes of Kṛṣṇa. He thus installs a Deity and renders the Lord service.'



PURPORT



This is a quotation from Śaṅkarācārya's commentary on the Nṛsiṁha-tāpanī.





TEXT 157





pariniṣṭhito 'pi nairguṇye



uttamaḥśloka-līlayā



gṛhīta-cetā rājarṣe



ākhyānaṁ yad adhītavān



SYNONYMS



*pariniṣṭhitaḥ*-situated; *api*-although; *nairguṇye*-in the transcendental position, freed from the material modes of nature; *uttamaḥ-śloka-līlayā*-by the pastimes of the Supreme Personality of Godhead, Uttamaḥśloka; *gṛhīta-cetā*-the mind became fully taken over; *rājarṣe*-O great King; *ākhyānam*-the narration; *yat*-which; *adhītavān*-studied.



TRANSLATION



" 'Śukadeva Gosvāmī addressed Parīkṣit Mahārāja, "My dear King, although I was fully situated in the transcendental position, I was nonetheless attracted to the pastimes of Lord Kṛṣṇa. Therefore I studied *Śrīmad-Bhāgavatam* from my father.' "



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (2.1.9).





TEXT 158





tasyāravinda-nayanasya padāravinda-



kiñjalka-miśra-tulasī-makaranda-vāyuḥ



antargataḥ svavivareṇa cakāra teṣāṁ



saṅkṣobham akṣara-juṣām api citta-tanvoḥ



SYNONYMS



*tasya*-of Him; *aravinda-nayanasya*-of the Supreme Personality of Godhead, whose eyes are like the petals of a lotus flower; *pada-aravinda*-of the lotus feet; *kiñjalka*-with saffron; *miśra*-mixed; *tulasī*-of tulasī leaves; *makaranda*-with the aroma; *vāyuḥ*-the air; *antargataḥ*-entered; *sva*-vivareṇa-through the nostrils; *cakāra*-created; *teṣām*-of them; *saṅkṣobham*-strong agitation; *akṣara-juṣām*-of the impersonally self-realized (Kumāras); *api*-also; *citta-tanvoḥ*-of the mind and the body.



TRANSLATION



" 'When the breeze carrying the aroma of tulasī leaves and saffron from the lotus feet of the lotus-eyed Personality of Godhead entered through the nostrils into the hearts of those sages [the Kumāras], they experienced a change in both body and mind, even though they were attached to impersonal Brahman understanding.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (3.15.43).





TEXT 159





ātmārāmāś ca munayo



nirgranthā apy urukrame



kurvanty ahaitukīṁ bhaktim



ittham-bhūta-guṇo hariḥ



SYNONYMS



*ātma-ārāmāḥ*-persons who take pleasure in being transcendentally situated in the service of the Lord; *ca*-also; *munayaḥ*-great saintly persons who have completely rejected material aspirations, fruitive activities, and so forth; *nirgranthāḥ*-without interest in any material desire; *api*-certainly; *urukrame*-unto the Supreme Personality of Godhead, Kṛṣṇa, whose activities are wonderful; *kurvanti*-do; *ahaitukīm*-causeless, or without material desires; *bhaktim*-devotional service; *ittham*-bhūta-so wonderful as to attract the attention of the self-satisfied; *guṇaḥ*-who has transcendental qualities; *hariḥ*-the Supreme Personality of Godhead.



TRANSLATION



" 'Those who are self-satisfied and unattracted by external material desires are also attracted to the loving service of Śrī Kṛṣṇa, whose qualities are transcendental and whose activities are wonderful. Hari, the Personality of Godhead, is called Kṛṣṇa because He has such transcendentally attractive features.' "



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.7.10).





TEXT 160





hena-kāle sei mahārāṣṭrīya brāhmaṇa



sabhāte kahila sei śloka-vivaraṇa



SYNONYMS



*hena*-kāle-at this time; *sei*-that; *mahārāṣṭrīya brāhmaṇa*-the brāhmaṇa of Mahārāṣṭra province; *sabhāte*-in the meeting; *kahila*-declared; *sei*-that; *śloka-vivaraṇa*-the description of the ātmārāma-śloka explained by Śrī Caitanya Mahāprabhu.



TRANSLATION



At this time the brāhmaṇa from the province of Mahārāṣṭra mentioned Lord Caitanya's explanation of the ātmārāma verse.





TEXT 161





ei ślokera artha prabhu 'ekaṣaṣṭi' prakāra



kariyāchena, yāhā śuni' loke camatkāra



SYNONYMS



*ei ślokera artha*-the meanings of this verse; *prabhu*-Śrī Caitanya Mahāprabhu; *eka-ṣaṣṭi prakāra-sixty*-one varieties; *kariyāchena*-has done; *yāhā śuni'*-hearing which; *loke camatkāra*-everyone is astonished.



TRANSLATION



The Mahārāṣṭrian brāhmaṇa stated that Śrī Caitanya Mahāprabhu had already explained that verse in sixty-one ways. Everyone was astonished to hear this.





TEXT 162





tabe saba loka śunite āgraha karila



'ekaṣaṣṭi' artha prabhu vivari' kahila



SYNONYMS



*tabe*-then; *saba loka*-all the people gathered there; *śunite*-to hear; *āgraha karila*-expressed their eagerness; *eka-ṣaṣṭi artha-sixty*-one different meanings of the verse; *prabhu*-Śrī Caitanya Mahāprabhu; *vivari'*-elaborately; *kahila*-explained.



TRANSLATION



When all the people gathered there expressed the desire to hear again the sixty-one different meanings of the ātmārāma-śloka, Śrī Caitanya Mahāprabhu again explained them.





TEXT 163





śuniyā lokera baḍa camatkāra haila



caitanya-gosāñi-'śrī-kṛṣṇa', nirdhārila



SYNONYMS



*śuniyā*-hearing; *lokera*-of all the people; *baḍa*-very great; *camatkāra*-wonder; *haila*-there was; *caitanya-gosāñi*-Śrī Caitanya Mahāprabhu; *śrī*-kṛṣṇa-personally Lord Kṛṣṇa; *nirdhārila*-they concluded.



TRANSLATION



When everyone heard Śrī Caitanya Mahāprabhu's explanation of the ātmārāma-śloka, everyone was astonished and struck with wonder. They concluded that Śrī Caitanya Mahāprabhu was none other than Lord Kṛṣṇa Himself.





TEXT 164





eta kahi' uṭhiyā calilā gaurahari



namaskāra kare loka hari-dhvani kari



SYNONYMS



*eta kahi'*-after speaking that; *uṭhiyā*-standing; *calilā*-began to walk; *gaurahari*-Śrī Gaurasundara, Śrī Caitanya Mahāprabhu; *namaskāra kare loka*-all the people offered their obeisances; *hari*-dhvani kari-loudly chanting the Hare Kṛṣṇa mahā-mantra.



TRANSLATION



After giving those explanations again, Śrī Caitanya Mahāprabhu arose and took His leave. All the people there offered their obeisances unto Him and chanted the mahā-mantra.





TEXT 165





saba kāśī-vāsī kare nāma-saṅkīrtana



preme hāse, kāṅde, gāya, karaye nartana



SYNONYMS



*saba kāśī-vāsī*-all the inhabitants of Kāśī (Vārāṇasī); *kare*-performed; *nāma*-saṅkīrtana-chanting of the Hare Kṛṣṇa mantra; *preme*-in ecstatic love of Godhead; *hāse*-they laughed; *kāṅde*-they cried; *gāya*-chanted; *karaye nartana*-and danced.



TRANSLATION



All the inhabitants of Kāśī [Vārāṇasī] began chanting the Hare Kṛṣṇa mahā-mantra in ecstatic love. Sometimes they laughed, sometimes they cried, sometimes they chanted, and sometimes they danced.





TEXT 166





sannyāsī paṇḍita kare bhāgavata vicāra



vārāṇasī-pura prabhu karilā nistāra



SYNONYMS



*sannyāsī*-the Māyāvādī sannyāsīs; *paṇḍita*-the learned scholars; *kare*-do; *bhāgavata vicāra*-discussion on Śrīmad-Bhāgavatam; *vārāṇasī-pura*-the city known as Vārāṇasī; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *karilā nistāra*-delivered.



TRANSLATION



After this, all the Māyāvādī sannyāsīs and learned scholars at Vārāṇasī began discussing *Śrīmad-Bhāgavatam*. In this way Śrī Caitanya Mahāprabhu delivered them.





TEXT 167





nija-loka lañā prabhu āilā vāsāghara



vārāṇasī haila dvitīya nadīyā-nagara



SYNONYMS



*nija*-loka lañā-with His personal associates; *prabhu*-Śrī Caitanya Mahāprabhu; *āilā vāsa*-aghara-came to His residential place; *vārāṇasī*-the city of Vārāṇasī; *haila*-became; *dvitīya*-second; *nadīyā*-nagara-Navadvīpa (Nadia).



TRANSLATION



Śrī Caitanya Mahāprabhu then returned to His residence with His personal associates. Thus He turned the whole city of Vārāṇasī into another Navadvīpa [Nadīyā-nagara].



PURPORT



Both Navadvīpa and Vārāṇasī were celebrated for their highly educational activities. At the present time these cities are still inhabited by great, learned scholars, but Vārāṇasī is especially a center for Māyāvādī sannyāsīs who are learned scholars. However, unlike Navadvīpa, there are hardly any devotees in Vārāṇasī. Consequently a discussion of *Śrīmad-Bhāgavatam* was very rare in Vārāṇasī. In Navadvīpa, such a discussion was quite ordinary. After Śrī Caitanya Mahāprabhu visited Vārāṇasī and turned Prakāśānanda Sarasvatī and his disciples into Vaiṣṇavas, Vārāṇasī became like Navadvīpa because so many devotees began discussing *Śrīmad-Bhāgavatam*. Even at the present moment one can hear many discussions on *Śrīmad-Bhāgavatam* taking place on the banks of the Ganges. Many scholars and sannyāsīs gather there to hear *Śrīmad-Bhāgavatam* and perform saṅkīrtana.





TEXT 168





nija-gaṇa lañā prabhu kahe hāsya kari'



kāśīte āmi āilāṅa vecite bhāvakāli



SYNONYMS



*nija*-gaṇa lañā-with His personal associates; *prabhu kahe*-Śrī Caitanya Mahāprabhu said; *hāsya kari'*-laughingly; *kāśīte*-in Kāśī; *āmi āilāṅa*-I came; *vecite*-to sell; *bhāvakāli*-emotional ecstatic love.



TRANSLATION



Among His own associates, Śrī Caitanya Mahāprabhu laughingly said, "I came here to sell My emotional ecstatic love.





TEXT 169





kāśīte grāhaka nāhi, vastu nā vikāya



punarapi deśe vahi' laoyā nāhi yāya



SYNONYMS



*kāśīte*-in Kāśī (Benares); *grāhaka nāhi*-there was no customer; *vastu nā vikāya*-it was not selling; *punarapi*-again; *deśe*-to My own country; *vahi'*-carrying (it); *laoyā*-to take; *nāhi yāya*-was not possible.



TRANSLATION



"Although I came to Vārāṇasī to sell My goods, there were no customers, and it appeared necessary for Me to carry them back to My own country.





TEXT 170





āmi bojhā vahimu, tomā-sabāra duḥkha haila



tomā-sabāra icchāya vinā-mūlye bilāila



SYNONYMS



*āmi*-I; *bojhā*-burden; *vahimu*-shall carry; *tomā-sabāra duḥkha haila*-all of you became very unhappy; *tomā*-sabāra icchāya-only by your will; *vinā-mūlye bilāila*-I distributed without a price.



TRANSLATION



"All of you were feeling unhappy that no one was purchasing My goods and that I would have to carry them away. Therefore, by your will only, I have distributed them without charging."



PURPORT



When we began distributing the message of Śrī Caitanya Mahāprabhu in the Western countries, a similar thing happened. In the beginning we were very disappointed for at least one year because no one came forth to help this movement, but by the grace of Śrī Caitanya Mahāprabhu, some young boys joined this movement in 1966. Of course we distributed Śrī Caitanya Mahāprabhu's message of the Hare Kṛṣṇa mahā-mantra without bargaining or selling. As a result, this movement has spread all over the world, with the assistance of European and American boys and girls. We therefore pray for all the blessings of Śrī Caitanya Mahāprabhu upon all the devotees in the Western world who are spreading this movement.





TEXT 171





sabe kahe,-loka tārite tomāra avatāra



'pūrva' 'dakṣiṇa' 'paścima' karilā nistāra



SYNONYMS



*sabe kahe*-everyone says; *loka tārite*-to deliver the fallen souls; *tomāra avatāra*-Your incarnation; *pūrva*-east; *dakṣiṇa*-south; *paścima*-west; *karilā nistāra*-You have delivered.



TRANSLATION



All the Lord's devotees then said, "You have incarnated to deliver fallen souls. You have delivered them in the east and in the south, and now you are delivering them in the west.





TEXT 172





'eka' vārāṇasī chila tomāte vimukha



tāhā nistāriyā kailā āmā-sabāra sukha



SYNONYMS



*eka*-one; *vārāṇasī*-the city of Vārāṇasī; *chila*-remained; *tomāte vimukha*-against Your missionary activities; *tāhā*-that; *nistāriyā*-delivering; *kailā*-have done; *āmā-sabāra*-of all of us; *sukha*-awakening of happiness.



TRANSLATION



"Only Vārāṇasī was left because the people there were against Your missionary activities. Now You have delivered them, and we are all very happy."





TEXT 173





vārāṇasī-grāme yadi kolāhala haila



śuni' grāmī deśī loka āsite lāgila



SYNONYMS



*vārāṇasī-grāme*-in the city of Vārāṇasī; *yadi*-when; *kolāhala haila*-there was broadcasting of this news; *śuni'*-hearing; *grāmī*-from the villages; *deśī*-from the towns; *loka āsite lāgila*-people began to pour in.



TRANSLATION



After the news of these events was broadcast, everyone from the surrounding neighborhoods began to pour in to see Śrī Caitanya Mahāprabhu.





TEXT 174





lakṣa koṭi loka āise, nāhika gaṇana



saṅkīrṇa-sthāne prabhura nā pāya daraśana



SYNONYMS



*lakṣa koṭi*-hundreds and thousands; *loka*-people; *āise*-come; *nāhika gaṇana*-there was no counting; *saṅkīrṇa-sthāne*-in a small place; *prabhura*-of Śrī Caitanya Mahāprabhu; *nā pāya daraśana*-could not get an audience.



TRANSLATION



Hundreds and thousands of people came to see Śrī Caitanya Mahāprabhu. There was no counting the number. Because the Lord's residence was very small, not everyone could see Him.





TEXT 175





prabhu yabe snāne yāna viśveśvara-daraśane



dui-dike loka kare prabhu-vilokane



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *yabe*-when; *snāne yāna*-goes to bathe; *viśveśvara-daraśane*-or to see the Deity of Lord Viśveśvara; *dui*-dike-on two sides; *loka*-all the people; *kare*-do; *prabhu*-vilokane-seeing of Śrī Caitanya Mahāprabhu.



TRANSLATION



When Śrī Caitanya Mahāprabhu went to take His bath in the Ganges and to see the temple of Viśveśvara, people would line up on both sides to see the Lord.





TEXT 176





bāhu tuli' prabhu kahe-bala 'kṛṣṇa' 'hari'



daṇḍavat kare loke hari-dhvani kari'



SYNONYMS



*bāhu tuli'*-raising His two arms; *prabhu kahe*-Śrī Caitanya Mahāprabhu says; *bala*-please say; *kṛṣṇa hari*-Kṛṣṇa, Hari; *daṇḍa vat kare*-offer their respects; *loke*-the people; *hari*-dhvani kari'-loudly chanting the name of Hari.



TRANSLATION



When Śrī Caitanya Mahāprabhu passed by the people, He would raise His arms and say, "Please chant Kṛṣṇa! Please chant Hari!" All the people received Him by chanting Hare Kṛṣṇa, and they offered their respects to Him by this chanting.





TEXT 177





ei-mata dina pañca loka nistāriyā



āra dina calilā prabhu udvigna hañā



SYNONYMS



*ei-mata*-in this way; *dina pañca*-five days; *loka*-the people; *nistāriyā*-delivering; *āra dina*-on the next day; *calilā*-departed; *prabhu*-Śrī Caitanya Mahāprabhu; *udvigna hañā*-being very eager.



TRANSLATION



In this way, for five days, Śrī Caitanya Mahāprabhu delivered the people of Vārāṇasī. Finally, on the next day, He became very eager to leave.





TEXT 178





rātre uṭhi' prabhu yadi karilā gamana



pāche lāg la-ilā tabe bhakta pañca jana



SYNONYMS



*rātre uṭhi'*-rising at night; *prabhu*-Śrī Caitanya Mahāprabhu; *yadi*-when; *karilā gamana*-departed; *pāche*-behind Him; *lāg la*-ilā-began to follow; *tabe*-then; *bhakta pañca jana*-five devotees.



TRANSLATION



After rising very early on the sixth day, Śrī Caitanya Mahāprabhu started to leave, and five devotees began to follow Him.





TEXT 179





tapana miśra, raghunātha, mahārāṣṭrīya brāhmaṇa



candraśekhara, kīrtanīyā-paramānanda,-pañca jana



SYNONYMS



*tapana miśra*-Tapana Miśra; *raghunātha*-Raghunātha; *mahārāṣṭrīya brāhmaṇa*-the Mahārāṣṭrian brāhmaṇa; *candraśekhara*-Candraśekhara; *kīrtanīyā*-paramānanda-Paramānanda, who used to perform kīrtana; *pañca jana*-these five persons.



TRANSLATION



These five devotees were Tapana Miśra, Raghunātha, the Mahārāṣṭrian brāhmaṇa, Candraśekhara and Paramānanda Kīrtanīyā.





TEXT 180





sabe cāhe prabhu-saṅge nīlācala yāite



sabāre vidāya dilā prabhu yatna-sahite



SYNONYMS



*sabe cāhe*-every one of them wanted; *prabhu*-saṅge-with Śrī Caitanya Mahāprabhu; *nīlācala yāite*-to go to Jagannātha Purī; *sabāre*-to all of them; *vidāya dilā*-bade farewell; *prabhu*-Śrī Caitanya Mahāprabhu; *yatna*-sahite-with great attention.



TRANSLATION



These five wanted to accompany Śrī Caitanya Mahāprabhu to Jagannātha Purī, but the Lord attentively bade them farewell.





TEXT 181





"yāṅra icchā, pāche āisa āmāre dekhite



ebe āmi ekā yāmu jhārikhaṇḍa-pathe"



SYNONYMS



*yāṅra*-of one who; *icchā*-there is a desire; *pāche*-later; *āisa*-you may come; *āmāre dekhite*-to see Me; *ebe*-but at this time; *āmi*-I; *ekā*-alone; *yāmu*-shall go; *jhārikhaṇḍa*-pathe-through the forest known as Jhārikhaṇḍa.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "If you want to see Me, you may come later, but for the time being I shall go alone through the Jhārikhaṇḍa forest."





TEXT 182





sanātane kahilā,-tumi yāha' vṛndāvana



tomāra dui bhāi tathā kariyāche gamana



SYNONYMS



*sanātane kahilā*-he advised Sanātana Gosvāmī; *tumi*-you; *yāha' vṛndāvana*-go to Vṛndāvana; *tomāra*-your; *dui bhāi*-two brothers; *tathā*-there; *kariyāche gamana*-have already gone.



TRANSLATION



Śrī Caitanya Mahāprabhu advised Sanātana Gosvāmī to proceed toward Vṛndāvana, and He informed him that his two brothers had already gone there.





TEXT 183





kāṅthā-karaṅgiyā mora kāṅgāla bhakta-gaṇa



vṛndāvane āile tāṅdera kariha pālana



SYNONYMS



*kāṅthā*-torn quilt; *karaṅgiyā*-a small waterpot; *mora*-My; *kāṅgāla*-poor; *bhakta*-gaṇa-devotees; *vṛndāvane āile*-when they come to Vṛndāvana; *tāṅdera*-of all of them; *kariha pālana*-take care.



TRANSLATION



Śrī Caitanya Mahāprabhu told Sanātana Gosvāmī, "All My devotees who go to Vṛndāvana are generally very poor. They each have nothing with them but a torn quilt and a small waterpot. Therefore, Sanātana, you should give them shelter and maintain them."



PURPORT



Following in the footsteps of Śrī Caitanya Mahāprabhu, we have constructed temples both in Vṛndāvana and Māyāpur, Navadvīpa, just to give shelter to the foreign devotees coming from Europe and America. Since the Hare Kṛṣṇa movement started, many Europeans and Americans have been visiting Vṛndāvana, but they have not been properly received by any āśrama or temple there. It is the purpose of the International Society for Krishna Consciousness to give them shelter and train them in devotional service. There are also many tourists eager to come to India to understand India's spiritual life, and the devotees in our temples both in Vṛndāvana and in Navadvīpa should make arrangements to accommodate them as far as possible.





TEXT 184





eta bali' calilā prabhu sabā āliṅgiyā



sabei paḍilā tathā mūrcchita hañā



SYNONYMS



*eta bali'*-saying this; *calilā*-began to proceed; *prabhu*-Śrī Caitanya Mahāprabhu; *sabā*-all of them; *āliṅgiyā*-embracing; *sabei*-all of them; *paḍilā*-fell down; *tathā*-there; *mūrcchita hañā*-fainting.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu embraced them all and began to proceed on His way, and they all fainted and fell down.





TEXT 185





kata-kṣaṇe uṭhi' sabe duḥkhe ghare āilā



sanātana-gosāñi vṛndāvanere calilā



SYNONYMS



*kata*-kṣaṇe-after some time; *uṭhi'*-rising; *sabe*-all of them; *duḥkhe*-in great unhappiness; *ghare āilā*-returned to their homes; *sanātana*-gosāñi-Sanātana Gosvāmī; *vṛndāvanere calilā*-proceeded toward Vṛndāvana.



TRANSLATION



After some time, all the devotees got up and returned to their homes very much grief-stricken. Sanātana Gosvāmī proceeded toward Vṛndāvana alone.





TEXT 186





ethā rūpa-gosāñi yabe mathurā āilā



dhruva-ghāṭe tāṅre subuddhi-rāya mililā



SYNONYMS



*ethā*-there; *rūpa*-gosāñi-Rūpa Gosāñi; *yabe*-when; *mathurā āilā*-came to Mathurā; *dhruva*-ghāṭe-at the bank of the Yamunā known as Dhruva-ghāṭa; *tāṅre*-him; *subuddhi-rāya*-a devotee of Lord Caitanya named Subuddhi Rāya; *mililā*-met.



TRANSLATION



When Rūpa Gosvāmī reached Mathurā, he met Subuddhi Rāya on the banks of the Yamunā at a place called Dhruva-ghāṭa.





TEXT 187





pūrve yabe subuddhi-rāya chilā gauḍe 'adhikāri'



husena-khāṅ 'saiyada' kare tāhāra cākarī



SYNONYMS



*pūrve*-formerly; *yabe*-when; *subuddhi*-rāya-Subuddhi Rāya; *chilā*-resided; *gauḍe*-in Bengal; *adhikārī*-a very respectable man; *husena*-khāṅ-Nawab Hussain Khān; *saiyada*-named Saiyada; *kare*-performed; *tāhāra cākarī*-service of Subuddhi Rāya.



TRANSLATION



Formerly Subuddhi Rāya had been a big landholder in Gauḍa-deśa [Bengal]. Saiyada Hussain Khān was then a servant of Subuddhi Rāya.





TEXT 188





dīghi khodāite tāre 'munsīpha' kailā



chidra pāñā rāya tāre cābuka mārilā



SYNONYMS



*dīghi khodāite*-to dig a big lake; *tāre*-Hussain Khān; *munsīpha kailā*-appointed as the supervisor; *chidra pāñā*-finding some fault; *rāya*-Subuddhi Rāya; *tāre*-him; *cābuka mārilā*-whipped.



TRANSLATION



Subuddhi Rāya put Hussain Khān in charge of digging a big lake, but, once, finding fault with him, he struck him with a whip.





TEXT 189





pāche yabe husena-khāṅ gauḍe 'rājā' ha-ila



subuddhi-rāyere tiṅho bahu bāḍāila



SYNONYMS



*pāche*-later; *yabe*-when; *husena*-khāṅ-Hussain Khān; *gauḍe*-in Bengal; *rājā ha-ila*-was appointed Nawab, or governor, by the central Mohammedan government; *subuddhi*-rāyere-unto Subuddhi Rāya; *tiṅho*-he; *bahu bāḍāila*-increased the opulences.



TRANSLATION



Later Hussain Khān somehow or other was appointed Nawab by the central Mohammedan government. As a matter of obligation, he increased the opulences of Subuddhi Rāya.





TEXT 190





tāra strī tāra aṅge dekhe māraṇera cihne



subuddhi-rāyere mārite kahe rājā-sthāne



SYNONYMS



*tāra strī*-his wife; *tāra aṅge*-on his body; *dekhe*-sees; *māraṇera cihne*-the mark of the whip; *subuddhi*-rāyere-Subuddhi Rāya; *mārite*-to kill; *kahe*-says; *rājā-sthāne*-in the presence of the King.



TRANSLATION



Later, when the wife of Nawab Saiyada Hussain Khān saw the whip marks on his body, she requested him to kill Subuddhi Rāya.





TEXT 191





rājā kahe,-āmāra poṣṭā rāya haya 'pitā'



tāhāre mārimu āmi,-bhāla nahe kathā



SYNONYMS



*rājā kahe*-the King said; *āmāra*-my; *poṣṭā*-maintainer; *rāya*-Subuddhi Rāya; *haya*-is; *pitā*-just like my father; *tāhāre mārimu*-shall kill him; *āmi*-I; *bhāla nahe kathā*-this is not a good proposal.



TRANSLATION



Hussain Khān replied, "Subuddhi Rāya has maintained me very carefully. He was just like a father to me," he said. "Now you are asking me to kill him. This is not a very good proposal."





TEXT 192





strī kahe,-jāti laha', yadi prāṇe nā māribe



rājā kahe,-jāti nile iṅho nāhi jībe



SYNONYMS



*strī kahe*-the wife replied; *jāti laha'*-then take his caste; *yadi*-if; *prāṇe nā māribe*-you will not kill him; *rājā kahe*-the King replied; *jāti nile*-if I take his caste; *iṅho nāhi jībe*-he will not live (he will commit suicide).



TRANSLATION



As a last alternative, the wife suggested that the Nawab take away Subuddhi Rāya's caste and turn him into a Mohammedan, but Hussain Khān replied that if he did this, Subuddhi Rāya would not live.





TEXT 193





strī marite cāhe, rājā saṅkaṭe paḍila



karoṅyāra pāni tāra mukhe deoyāila



SYNONYMS



*strī*-the wife; *marite cāhe*-wants to kill Subuddhi Rāya; *rājā*-the King; *saṅkaṭe paḍila*-became very perplexed; *karoṅyāra pāni*-water from a pitcher especially used by Mohammedans; *tāra mukhe*-on his head; *deoyāila*-forced to be sprinkled.



TRANSLATION



This became a perplexing problem for him because his wife kept requesting him to kill Subuddhi Rāya. Finally the Nawab sprinkled a little water on Subuddhi Rāya's head from a pitcher that had been used by a Mohammedan.



PURPORT



More than five hundred years ago in India, the Hindus were so rigid and strict that if a Mohammedan would sprinkle a little water from his pitcher upon a Hindu, the Hindu would be immediately ostracized. Recently, in 1947, during the partition days, there was a big riot between Hindus and Muslims, especially in Bengal. The Hindus were forcibly made to eat cow's flesh, and consequently they began crying, thinking that they had become Mohammedans. Actually the Mohammedans in India did not come from the country of the Mohammedans, but Hindus instituted the custom that somehow or other if one contacted a Mohammedan, he became a Mohammedan. Rūpa and Sanātana Gosvāmī were born in a high brāhmaṇa family, but because they accepted employment under a Mohammedan government, they were considered Mohammedans. Subuddhi Rāya was sprinkled with water from the pitcher of a Mohammedan, and consequently he was condemned to have become a Mohammedan. Later, Aurangzeb, the Mohammedan emperor, introduced a tax especially meant for Hindus. Being oppressed in the Hindu community, many low-caste Hindus preferred to become Mohammedans. In this way the Mohammedan population increased. Later the British government made it a policy to divide the Hindus and the Muslims, and thus they maintained ill feelings between them. The result was that India was divided into Pakistan and Hindustan.





From early histories it appears that the entire earth was under one culture, Vedic culture, but gradually, due to religious and cultural divisions, the rule fragmented into many subdivisions. Now the earth is divided into many countries, religions and political parties. Despite these political and religious divisions, we advocate that everyone should unite again under one culture-Kṛṣṇa consciousness. People should accept one God, Kṛṣṇa; one scripture, *Bhagavad-gītā*; and one activity, devotional service to the Lord. Thus people may live happily upon this earth and combine to produce sufficient food. In such a society, there would be no question of scarcity, famine, or cultural or religious degradation. So-called caste systems and national divisions are artificial. According to our Vaiṣṇava philosophy, these are all external bodily designations. The Kṛṣṇa consciousness movement is not based upon bodily designations. It is a transcendental movement on the platform of spiritual understanding. If the people of the world understood that the basic principle of life is spiritual identification, they would understand that the business of the spirit soul is to serve the Supreme Spirit, Kṛṣṇa. As Lord Kṛṣṇa says in *Bhagavad-gītā* (15.7), mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ: "The living entities in this conditioned world are My eternal, fragmental parts." All living entities in different life forms are sons of Kṛṣṇa. Therefore they are all meant to serve Kṛṣṇa, the original supreme father. If this philosophy is accepted, the failure of the United Nations to unite all nations will be sufficiently compensated all over the world by a great Kṛṣṇa consciousness movement. Recently we had talks with Christian leaders in Australia, including the Bishop of Australia, and everyone there was pleased with our philosophy of oneness in religious consciousness.





TEXT 194





tabe subuddhi-rāya sei 'chadma' pāñā



vārāṇasī āilā, saba viṣaya chādiyā



SYNONYMS



*tabe*-upon this; *subuddhi*-rāya-Subuddhi Rāya; *sei*-that; *chadma*-plea; *pāñā*-getting an opportunity; *vārāṇasī āilā*-came to Vārāṇasī; *saba*-all; *viṣaya chādiyā*-giving up the implications of material activities.



TRANSLATION



Taking the Nawab's sprinkling water upon him as an opportunity, Subuddhi Rāya left his family and business affairs and went to Vārāṇasī.



PURPORT



It appears that Subuddhi Rāya was a big landholder and a responsible, respectable gentleman. He could not, however, avoid the social misconception that one becomes a Mohammedan when water is sprinkled on one's face from a Mohammedan's pitcher. Actually he was planning to give up his material life and leave his family. Hindu culture recommends four divisions-brahmacarya, gṛhastha, vānaprastha and sannyāsa. Subuddhi Rāya was thinking of taking sannyāsa, and by the grace of Kṛṣṇa, he received this opportunity. He therefore left his family and went to Vārāṇasī. The system of varṇāśrama-dharma is very scientific. If one is directed by the varṇāśrama institution, he will naturally think of retiring from family life at the end of his life. Therefore sannyāsa is compulsory at the age of fifty.





TEXT 195





prāyaścitta puchilā tiṅho paṇḍitera gaṇe



tāṅrā kahe,-tapta-ghṛta khāñā chāḍa' prāṇe



SYNONYMS



*prāyaścitta*-atonement; *puchilā*-inquired; *tiṅho*-he; *paṇḍitera gaṇe*-among the learned scholars or brāhmaṇa-paṇḍitas in Vārāṇasī; *tāṅrā kahe*-they advised; *tapta*-ghṛta-hot clarified butter; *khāñā*-drinking; *chāḍa'*-give up; *prāṇe*-your life.



TRANSLATION



When Subuddhi Rāya consulted the learned brāhmaṇas at Vārāṇasī, asking them how his conversion to Mohammedanism could be counteracted, they advised him to drink hot ghee and give up his life.





TEXT 196





keha kahe,-ei nahe, 'alpa' doṣa haya



śuniyā rahilā rāya kariyā saṁśaya



SYNONYMS



*keha kahe*-some of the learned brāhmaṇas said; *ei*-this; *nahe*-not; *alpa*-insignificant; *doṣa*-fault; *haya*-is; *śuniyā*-hearing; *rahilā*-remained; *rāya*-Subuddhi Rāya; *kariyā*-making; *saṁśaya*-doubt.



TRANSLATION



When Subuddhi Rāya consulted some other brāhmaṇas, they told him that he had not committed a grievous fault and that consequently he should not drink hot ghee and give up his life. As a result, Subuddhi Rāya was doubtful about what to do.



PURPORT



This is another instance of Hindu custom. One brāhmaṇa would give advice condoning a particular fault, and another would give advice to the contrary. Typically, lawyers and physicians differ, giving one kind of instruction and then another. Due to the brāhmaṇas' different opinions, Subuddhi Rāya became further perplexed. He did not know what to do or what not to do.





TEXT 197





tabe yadi mahāprabhu vārāṇasī āilā



tāṅre mili' rāya āpana-vṛttānta kahilā



SYNONYMS



*tabe*-at this moment; *yadi*-when; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *vārāṇasī āilā*-came to Vārāṇasī; *tāṅre mili'*-meeting Him; *rāya*-Subuddhi Rāya; *āpana*-vṛttānta kahilā-explained his personal situation.



TRANSLATION



In his state of perplexity, Subuddhi Rāya met Śrī Caitanya Mahāprabhu when the Lord was at Vārāṇasī. Subuddhi Rāya explained his position and asked Śrī Caitanya Mahāprabhu what he should do.





TEXT 198





prabhu kahe,-ihāṅ haite yāha' vṛndāvana



nirantara kara kṛṣṇa-nāma-saṅkīrtana



SYNONYMS



*prabhu kahe*-the Lord advised; *ihāṅ haite*-from this place; *yāha' vṛndāvana*-go to Vṛndāvana; *nirantara*-incessantly; *kara*-perform; *kṛṣṇa*-nāma-saṅkīrtana-chanting of the holy name of Kṛṣṇa.



TRANSLATION



The Lord advised him, "Go to Vṛndāvana and chant the Hare Kṛṣṇa mantra constantly."



PURPORT



This is a solution to all sinful activities. In this Age of Kali everyone is perplexed by so many inconveniences-social, political and religious-and naturally no one is happy. Due to the contamination of this age, everyone has a very short life. There are many fools and rascals who advise people to adopt this way of life or that way of life, but real liberation from life's perplexities means preparation for the next life. Tathā dehāntara-prāptir dhīras tatra na muhyati. One should be situated in his spiritual identity and return home, back to Godhead. The simplest method for this is recommended herein by Śrī Caitanya Mahāprabhu. We should constantly chant the holy names of the Lord, the Hare Kṛṣṇa mahā-mantra. Following in the footsteps of Śrī Caitanya Mahāprabhu, this Kṛṣṇa consciousness movement is recommending this process all over the world. We are saying, "Chant the Hare Kṛṣṇa mahā-mantra, be freed from all the complexities of life and realize *Kṛṣṇa, the Supreme Personality of Godhead*. Engage in His devotional service and perfect your life so that you can return home, back to Godhead."





TEXT 199





eka 'nāmābhāse' tomāra pāpa-doṣa yābe



āra 'nāma' la-ite kṛṣṇa-caraṇa pāibe



SYNONYMS



*eka*-one; *nāma-ābhāse*-by a reflection of the pure chanting of the Hare Kṛṣṇa mahā-mantra; *tomāra*-your; *pāpa-doṣa yābe*-all the sinful reactions will go away; *āra*-then again; *nāma la*-ite-after chanting purely the name of the Lord; *kṛṣṇa-caraṇa pāibe*-you will get shelter at the lotus feet of Kṛṣṇa.



TRANSLATION



Śrī Caitanya Mahāprabhu further advised Subuddhi Rāya: "Begin chanting the Hare Kṛṣṇa mantra, and when your chanting is almost pure, all your sinful reactions will go away. After you chant perfectly, you will get shelter at the lotus feet of Kṛṣṇa.



PURPORT



The ten kinds of offenses should be considered. In the beginning, when one is initiated into the chanting of the Hare Kṛṣṇa mahā-mantra, there are naturally many offenses. However, the devotee should be very careful to avoid these offenses and chant purely. This does not mean that the Hare Kṛṣṇa mahā-mantra is sometimes pure and sometimes impure. Rather, the chanter is impure due to material contamination. He has to purify himself so that the holy names will be perfectly effective. Chanting the holy name of the Lord inoffensively will help one get immediate shelter at Kṛṣṇa's lotus feet. This means that by chanting purely, one will immediately be situated on the transcendental platform. We should note, however, that according to Śrī Caitanya Mahāprabhu's instructions, one should not wait to purify himself before chanting the Hare Kṛṣṇa mantra. Whatever our condition may be, we should begin chanting immediately. By the power of the Hare Kṛṣṇa mantra, we will gradually be relieved from all material contamination and will get shelter at the lotus feet of Kṛṣṇa, the ultimate goal of life.





TEXT 200





āra kṛṣṇa-nāma laite kṛṣṇa-sthāne sthiti-



mahā-pātakera haya ei prāyaścitti



SYNONYMS



*āra*-further; *kṛṣṇa-nāma*-the Hare Kṛṣṇa mahā-mantra; *laite*-continuously chanting; *kṛṣṇa-sthāne sthiti*-being situated in company with Lord Kṛṣṇa; *mahā-pātakera*-of all kinds of sinful activity; *haya*-is; *ei*-this; *prāyaścitti*-atonement.



TRANSLATION



"When you are situated at the lotus feet of Kṛṣṇa, no sinful reaction can touch you. This is the best solution to all sinful activity."





TEXT 201





pāñā ājñā rāya vṛndāvanere calilā



prayāga, ayodhyā diyā naimiṣāraṇye āilā



SYNONYMS



*pāñā ājñā*-getting this order; *rāya*-Subuddhi Rāya; *vṛndāvanere calilā*-went toward Vṛndāvana; *pra yāga*-Allahabad; *ayodhyā*-Ayodhyā (the kingdom of Lord Rāmacandra); *diyā*-through; *naimiṣāraṇye āilā*-came to Naimiṣāraṇya, (a place near Lucknow).



TRANSLATION



Thus receiving the order from Śrī Caitanya Mahāprabhu to go to Vṛndāvana, Subuddhi Rāya left Vārāṇasī and went through Prayāga, Ayodhyā and Naimiṣāraṇya toward Vṛndāvana.





TEXT 202





kataka divasa rāya naimiṣāraṇye rahilā



prabhu vṛndāvana haite prayāga yāilā



SYNONYMS



*kataka divasa*-a few days; *rāya*-Subuddhi Rāya; *naimiṣāraṇye rahilā*-stayed at Naimiṣāraṇya; *prabhu*-Śrī Caitanya Mahāprabhu; *vṛndāvana haite*-from Vṛndāvana; *prayāga*-to Allahabad; *yāilā*-went.



TRANSLATION



Subuddhi Rāya stayed for some time at Naimiṣāraṇya. During that time, Śrī Caitanya Mahāprabhu went to Prayāga after visiting Vṛndāvana.





TEXT 203





mathurā āsiyā rāya prabhu-vārtā pāila



prabhura lāga nā pāñā mane baḍa duḥkha haila



SYNONYMS



*mathurā āsiyā*-when he came to Mathurā; *rāya*-Subuddhi Rāya; *prabhu*-vārtā pāila-got information of the Lord's itinerary; *prabhura*-of Lord Caitanya Mahāprabhu; *lāga*-contact; *nā pāñā*-not getting; *mane*-in the mind; *baḍa*-very great; *duḥkha*-unhappiness; *haila*-there was.



TRANSLATION



After reaching Mathurā, Subuddhi Rāya received information of the Lord's itinerary. He became very unhappy because he was not able to contact the Lord.





TEXT 204





śuṣka-kāṣṭha āni' rāya vece mathurāte



pāṅca chaya paisā haya eka eka bojhāte



SYNONYMS



*śuṣka*-kāṣṭha āni'-collecting dry wood from the forest; *rāya*-Subuddhi Rāya; *vece*-sells; *mathurāte*-at Mathurā; *pāṅca chaya*-five or six; *paisā*-paise; *haya*-are; *eka eka bojhāte*-in exchange for each load of dry wood.



TRANSLATION



Subuddhi Rāya would collect dry wood in the forest and take it to the city of Mathurā to sell. For each load he would receive five or six paise.





TEXT 205





āpane rahe eka paisāra cānā cābāiyā



āra paisā bāṇiyā-sthāne rākhena dhariyā



SYNONYMS



*āpane*-personally; *rahe*-lives; *eka paisāra*-of one paisa's worth; *cānā*-fried chick-peas; *cābāiyā*-chewing; *āra*-the balance; *paisā*-four or five paise; *bāṇiyā-sthāne*-in the custody of a merchant; *rākhena*-keeps; *dhariyā*-depositing.



TRANSLATION



Earning his livelihood by selling dry wood, Subuddhi Rāya would live on only one paise's worth of fried chick-peas, and he would deposit whatever other paises he had with some merchant.



PURPORT



In those days there was no banking system like the one now found in Western countries. If one had excess money, he would deposit it with some merchant, usually a grocer. That was the banking system. Subuddhi Rāya would deposit his extra money with a mercantile man and spend it when necessary. When one is in the renounced order, saving money is not recommended. However, if one saves money for the service of the Lord or a Vaiṣṇava, that is accepted. These are the dealings of Subuddhi Rāya, who is one of the confidential devotees of Śrī Caitanya Mahāprabhu. Śrīla Rūpa Gosvāmī also followed this principle by spending fifty percent of his money in order to serve Kṛṣṇa through brāhmaṇas and Vaiṣṇavas. He gave twenty-five percent of his money to relatives, and twenty-five percent he deposited in the custody of a merchant. These are the approved methods recommended in *Caitanya-caritāmṛta*. Whether in the renounced order or in the gṛhastha order, a Vaiṣṇava should follow these principles set forth by the previous ācāryas.





TEXT 206





duḥkhī vaiṣṇava dekhi' tāṅre karāna bhojana



gauḍīyā āile dadhi, bhāta, taila-mardana



SYNONYMS



*duḥkhī vaiṣṇava*-a poverty-stricken Vaiṣṇava; *dekhi'*-seeing; *tāṅre*-to him; *karāna bhojana*-gives food for eating; *gauḍīyā āile*-when a Bengali Vaiṣṇava came to Mathurā; *dadhi*-yogurt; *bhāta*-cooked rice; *taila*-mardana-massaging mustard oil on the body.



TRANSLATION



Subuddhi Rāya used to spend his savings to supply yogurt to Bengali Vaiṣṇavas who came to Mathurā. He also gave them cooked rice and oil massages. When he saw a poverty-stricken Vaiṣṇava, he would use his money to feed him.



PURPORT



There is a special reference for the maintenance of Bengali Vaiṣṇavas. A Gauḍīya Vaiṣṇava is a Bengali Vaiṣṇava. Most of the devotees of Lord Caitanya at that time were Gauḍīyas and Oriyās, inhabitants of Bengal and Orissa. There are still many hundreds and thousands of disciples in Bengal and Orissa. Bengalis are habituated to eating cooked rice as their staple food. When they went to Mathurā in the North, they found that the people generally ate chapatis or roṭi made of wheat. The Bengalis could not digest this food because they were used to cooked rice. Therefore as soon as Subuddhi Rāya saw a Bengali Vaiṣṇava arriving in Mathurā, he would try to supply him with cooked rice. Bengalis are also accustomed to taking a massage with mustard oil. In any case, Subuddhi Rāya wanted to serve the Vaiṣṇavas according to their needs. Therefore he would supply yogurt to ease the digestion of food eaten in Mathurā, particularly the wheat-made chapatis and roṭi.





TEXT 207





rūpa-gosāñi, āile tāṅre bahu prīti kailā



āpana-saṅge lañā 'dvādaśa vana' dekhāilā



SYNONYMS



*rūpa*-gosāñi-Rūpa Gosāñi; *āile*-when he came to Mathurā; *tāṅre*-unto him; *bahu*-much; *prīti*-love; *kailā*-showed; *āpana*-saṅge lañā-taking Rūpa Gosvāmī personally with him; *dvādaśa vana*-the twelve forests of Vṛndāvana; *dekhāilā*-showed.



TRANSLATION



When Rūpa Gosvāmī arrived at Mathurā, Subuddhi Rāya, out of love and affection for him, wanted to serve him in so many ways. He personally took Rūpa Gosvāmī to see all the twelve forests of Vṛndāvana.



PURPORT



Śrīla Rūpa Gosvāmī had been a minister in the government of Hussain Shah, and Subuddhi Rāya was also known to Hussain Shah, because as a boy, he had been Subuddhi Rāya's servant. It appears that Subuddhi Rāya was elderly, yet while he was living in Mathurā he showed Rūpa Gosvāmī the twelve forests of Vṛndāvana.





TEXT 208





māsa-mātra rūpa-gosāñi rahilā vṛndāvane



śīghra cali' āilā sanātanānusandhāne



SYNONYMS



*māsa*-mātra-only one month; *rūpa*-gosāñi-Rūpa Gosāñi; *rahilā*-remained; *vṛndāvane*-at Vṛndāvana; *śīghra*-very soon; *cali' āilā*-returned; *sanātana-anu-sandhāne*-to search for Sanātana Gosvāmī.



TRANSLATION



Rūpa Gosvāmī remained in Mathurā and Vṛndāvana for one month in the association of Subuddhi Rāya. After that, he left Vṛndāvana to search for his elder brother, Sanātana Gosvāmī.





TEXT 209





gaṅgā-tīra-pathe prabhu prayāgere āilā



tāhā śuni' dui-bhāi se pathe calilā



SYNONYMS



*gaṅgā*-tīra-pathe-on the road on the bank of the Ganges; *prabhu*-Śrī Caitanya Mahāprabhu; *prayāgere āilā*-came to Prayāga; *tāhā śuni'*-hearing this news; *dui-bhāi*-the two brothers named Rūpa and Anupama; *se pathe calilā*-traveled on that path.



TRANSLATION



When Rūpa Gosvāmī heard that Śrī Caitanya Mahāprabhu had gone to Prayāga on the road along the banks of the Ganges, both Rūpa and his brother Anupama went that way to meet the Lord.





TEXT 210





ethā sanātana gosāñi prayāge āsiyā



mathurā āilā sarāna rāja-patha diyā



SYNONYMS



*ethā*-here (at the other end); *sanātana gosāñi*-Sanātana Gosāñi; *prayāge āsiyā*-coming to Prayāga; *mathurā āilā*-he reached Vṛndāvana; *sarāna*-directly; *rāja*-patha diyā-on the government road or public road.



TRANSLATION



After reaching Prayāga, Sanātana Gosvāmī, following the order of Śrī Caitanya Mahāprabhu, went to Vṛndāvana along the public road.



PURPORT



This is especially significant because when Sanātana Gosvāmī went from Bengal to Benares, due to the political situation he did not go along the public road. After meeting Śrī Caitanya Mahāprabhu at Benares, however, he was ordered to proceed to Vṛndāvana along the public road leading to Mathurā. In other words, he was advised not to fear for his political situation.





TEXT 211





mathurāte subuddhi-rāya tāhāre mililā



rūpa-anupama-kathā sakali kahilā



SYNONYMS



*mathurāte*-at Mathurā; *subuddhi*-rāya-Subuddhi Rāya; *tāhāre mililā*-met him; *rūpa*-anupama-kathā-news about his younger brothers, Rūpa Gosvāmī and Anupama; *sakali*-everything; *kahilā*-described.



TRANSLATION



When Sanātana Gosvāmī met Subuddhi Rāya at Mathurā, Subuddhi Rāya explained everything about his younger brothers Rūpa Gosvāmī and Anupama.





TEXT 212





gaṅgā-pathe dui-bhāi rāja-pathe sanātana



ataeva tāṅhā sane nā haila milana



SYNONYMS



*gaṅgā*-pathe-on the road on the bank of the Ganges; *dui-bhāi*-the two brothers Rūpa and Anupama; *rāja*-pathe-on the public road; *sanātana*-Sanātana Gosvāmī; *ataeva*-because of this; *tāṅhā sane*-with him; *nā haila milana*-there was not a meeting.



TRANSLATION



Since Sanātana Gosvāmī went along the public road to Vṛndāvana and Rūpa Gosvāmī and Anupama went on the road along the Ganges banks, it was not possible for them to meet.





TEXT 213





subuddhi-rāya bahu sneha kare sanātane



vyavahāra-sneha sanātana nāhi māne



SYNONYMS



*subuddhi*-rāya-Subuddhi Rāya; *bahu*-much; *sneha*-affection; *kare*-does; *sanātane*-unto Sanātana Gosvāmī; *vyavahāra*-sneha-love and affection because of a previous relationship; *sanātana*-Sanātana Gosvāmī; *nāhi māne*-was hesitant to accept.



TRANSLATION



Subuddhi Rāya and Sanātana Gosvāmī knew one another before accepting the renounced order. Therefore Subuddhi Rāya showed much affection to Sanātana Gosvāmī, but Sanātana Gosvāmī hesitated to accept his sentiments and affections.





TEXT 214





mahā-virakta sanātana bhramena vane vane



prati-vṛkṣe, prati-kuñje rahe rātri-dine



SYNONYMS



*mahā*-virakta-highly elevated in the renounced order of life; *sanātana*-Sanātana Gosvāmī; *bhramena*-wanders; *vane vane*-from forest to forest; *prati*-vṛkṣe-under every tree; *prati-kuñje*-in every bush; *rahe rātri*-dine-remains day and night.



TRANSLATION



Being very advanced in the renounced order, Sanātana Gosvāmī used to wander from forest to forest, never taking shelter of any habitation built of stone. He used to live under trees or beneath bushes both day and night.





TEXT 215





mathurā-māhātmya-śāstra saṅgraha kariyā



lupta-tīrtha prakaṭa kailā vanete bhramiyā



SYNONYMS



*mathurā*-māhātmya-giving a description of the greatness of Mathurā; *śāstra*-books; *saṅgraha kariyā*-collecting; *lupta*-tīrtha-lost holy places; *prakaṭa*-discovering; *kailā*-he did; *vanete bhramiyā*-traveling within the forest.



TRANSLATION



Śrīla Sanātana Gosvāmī collected some books about archaeological excavations in Mathurā, and, wandering in the forest, he sought to renovate all those holy places.





TEXT 216





ei-mata sanātana vṛndāvanete rahilā



rūpa-gosāñi dui-bhāi kāśīte āilā



SYNONYMS



*ei-mata*-in this way; *sanātana*-Sanātana Gosvāmī; *vṛndāvanete rahilā*-remained in Vṛndāvana; *rūpa*-gosāñi-Rūpa Gosāñi; *dui-bhāi*-the two brothers; *kāśīte āilā*-came to Vārāṇasī (Kāśī).



TRANSLATION



Sanātana Gosvāmī remained in Vṛndāvana, and Rūpa Gosvāmī and Anupama returned to Vārāṇasī.





TEXT 217





mahārāṣṭrīya dvija, śekhara, miśra-tapana



tina-jana saha rūpa karilā milana



SYNONYMS



*mahārāṣṭrīya dvija*-the brāhmaṇa of Mahārāṣṭra province; *śekhara*-Candraśekhara; *miśra*-tapana-Tapana Miśra; *tina*-jana-these three persons; *saha*-with; *rūpa*-Rūpa Gosvāmī; *karilā milana*-met.



TRANSLATION



When Rūpa Gosvāmī arrived at Vārāṇasī, he met the Mahārāṣṭrian brāhmaṇa, Candraśekhara and Tapana Miśra.





TEXT 218





śekharera ghare vāsā, miśra-ghare bhikṣā



miśra-mukhe śune sanātane prabhura 'śikṣā'



SYNONYMS



*śekharera ghare vāsa*-residence in the house of Candraśekhara; *miśra*-ghare bhikṣā-prasāda at the house of Tapana Miśra; *miśra*-mukhe-from the mouth of Tapana Miśra; *śune*-hears; *sanātane*-unto Sanātana; *prabhura śikṣā*-instructions of Śrī Caitanya Mahāprabhu.



TRANSLATION



While Rūpa Gosvāmī was staying at Vārāṇasī, he resided at the house of Candraśekhara and took prasāda at the house of Tapana Miśra. In this way he heard of Śrī Caitanya Mahāprabhu's instructions to Sanātana Gosvāmī in Vārāṇasī.





TEXT 219





kāśīte prabhura caritra śuni' tinera mukhe



sannyāsīre kṛpā śuni' pāilā baḍa sukhe



SYNONYMS



*kāśīte*-at Vārāṇasī (Kāśī); *prabhura*-of Śrī Caitanya Mahāprabhu; *caritra*-the activity; *śuni'*-hearing; *tinera mukhe*-from the mouths of the three persons; *sannyāsīre kṛpā*-the mercy shown to the Māyāvādī sannyāsīs; *śuni'*-hearing about; *pāilā*-he got; *baḍa sukhe*-very great pleasure.



TRANSLATION



While staying at Vārāṇasī, Rūpa Gosvāmī heard of all Śrī Caitanya Mahāprabhu's activities. When he heard of His deliverance of the Māyāvādī sannyāsīs, he became very happy.





TEXT 220





mahāprabhura upara lokera praṇati dekhiyā



sukhī hailā loka-mukhe kīrtana śuniyā



SYNONYMS



*mahāprabhura*-Śrī Caitanya Mahāprabhu; *upara*-upon; *lokera*-of the people in general; *praṇati dekhiyā*-seeing the surrender; *sukhī hailā*-became very happy; *loka*-mukhe-from the general public; *kīrtana śuniyā*-hearing the description.



TRANSLATION



When Rūpa Gosvāmī saw that all the people of Vārāṇasī respected Śrī Caitanya Mahāprabhu, he became very happy. He even heard stories from the general populace.





TEXT 221





dina daśa rahi' rūpa gauḍe yātrā kaila



sanātana-rūpera ei caritra kahila



SYNONYMS



*dina daśa*-about ten days; *rahi'*-remaining; *rūpa*-Rūpa Gosvāmī; *gauḍe yātrā kaila*-went back to Bengal; *sanātana-rūpera*-of Śrī Sanātana Gosvāmī and Rūpa Gosvāmī; *ei*-thus; *caritra*-character; *kahila*-I have described.



TRANSLATION



After staying in Vārāṇasī for about ten days, Rūpa Gosvāmī returned to Bengal. In this way I have described the activities of Rūpa and Sanātana.





TEXT 222





ethā mahāprabhu yadi nīlādri calilā



nirjana vana-pathe yāite mahā sukha pāilā



SYNONYMS



*ethā*-on the other side; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *yadi*-when; *nīlādri calilā*-went back to Jagannātha Purī; *nirjana vana*-pathe-on a solitary forest path; *yāite*-traveling; *mahā sukha pāilā*-got very great pleasure.



TRANSLATION



When Śrī Caitanya Mahāprabhu returned to Jagannātha Purī, He passed through the solitary forest, and He received great pleasure in doing so.





TEXT 223





sukhe cali' āise prabhu balabhadra-saṅge



pūrvavat mṛgādi-saṅge kailā nānā-raṅge



SYNONYMS



*sukhe*-in a very pleasing atmosphere; *cali' āise*-comes back; *prabhu*-Śrī Caitanya Mahāprabhu; *balabhadra*-saṅge-with the servant of Balabhadra Bhaṭṭācārya; *pūrva*-vat-as previously; *mṛga-ādi*-saṅge-with the forest animals; *kailā*-performed; *nānā*-raṅge-various pleasing activities.



TRANSLATION



Śrī Caitanya Mahāprabhu happily returned to Jagannātha Purī in the company of His servant, Balabhadra Bhaṭṭācārya. As previously, the Lord performed many pleasing pastimes with the forest animals.





TEXT 224





āṭhāranālāte āsi' bhaṭṭācārya brāhmaṇe



pāṭhāñā bolāilā nija-bhakta-gaṇe



SYNONYMS



*āṭhāranālāte*-to a place near Jagannātha Purī named Āṭhāranālā; *āsi'*-coming; *bhaṭṭācārya brāhmaṇe*-the brāhmaṇa known as Balabhadra Bhaṭṭācārya; *pāṭhāñā*-sending; *bolāilā*-called for; *nija*-bhakta-gaṇe-His own personal associates.



TRANSLATION



When Śrī Caitanya Mahāprabhu arrived at a place known as Āṭhāranālā near Jagannātha Purī, He sent Balabhadra Bhaṭṭācārya to call for His devotees.





TEXT 225





śuniyā bhaktera gaṇa yena punarapi jīlā



dehe prāṇa āile, yena indriya uṭhilā



SYNONYMS



*śuniyā*-hearing; *bhaktera gaṇa*-the hordes of devotees at Jagannātha Purī; *yena*-as if; *punarapi*-again; *jīlā*-became alive; *dehe*-in the body; *prāṇa āile*-consciousness returned; *yena*-as if; *indriya*-senses; *uṭhilā*-became agitated.



TRANSLATION



Hearing news of the Lord's arrival from Balabhadra Bhaṭṭācārya, hordes of devotees became so happy that they seemed to be getting their lives back. It was as though their consciousness had returned to their bodies. Their senses also became agitated.





TEXT 226





ānande vihvala bhakta-gaṇa dhāñā āilā



narendre āsiyā sabe prabhure mililā



SYNONYMS



*ānande*-in great pleasure; *vihvala*-overwhelmed; *bhakta-gaṇa*-all the devotees; *dhāñā āilā*-very hastily came; *narendre āsiyā*-coming to the shore of Narendra Lake; *sabe*-all of them; *prabhure*-Śrī Caitanya Mahāprabhu; *mililā*-met.



TRANSLATION



Being overwhelmed with great pleasure, all the devotees hastily went to see the Lord. They met Him on the banks of Narendra-sarovara, the celebrated lake.





TEXT 227





purī-bhāratīra prabhu vandilena caraṇa



doṅhe mahāprabhure kailā prema-āliṅgana



SYNONYMS



*purī*-Paramānanda Purī; *bhāratīra*-and of Brahmānanda Bhāratī; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *vandilena caraṇa*-worshiped the feet; *doṅhe*-both the elderly sannyāsīs; *mahāprabhure*-Śrī Caitanya Mahāprabhu; *kailā*-did; *prema-āliṅgana*-embracing in love.



TRANSLATION



When Paramānanda Purī and Brahmānanda Bhāratī met Śrī Caitanya Mahāprabhu, the Lord offered them His respectful obeisances due to their being Godbrothers of His spiritual master. They both then embraced Śrī Caitanya Mahāprabhu in love and affection.





TEXT 228





dāmodara-svarūpa, paṇḍita-gadādhara



jagadānanda, kāśīśvara, govinda, vakreśvara



SYNONYMS



*dāmodara*-svarūpa-Svarūpa Dāmodara; *paṇḍita*-gadādhara-Gadādhara, the learned scholar; *jagadānanda*-Jagadānanda; *kāśīśvara*-Kāśīśvara; *govinda*-Govinda; *vakreśvara*-Vakreśvara.



TRANSLATION



Devotees like Svarūpa Dāmodara, Gadādhara Paṇḍita, Jagadānanda, Kāśīśvara, Govinda and Vakreśvara all came to meet the Lord.





TEXT 229





kāśī-miśra, pradyumna-miśra, paṇḍita-dāmodara



haridāsa-ṭhākura, āra paṇḍita-śaṅkara



SYNONYMS



*kāśī*-miśra-Kāśī Miśra; *pradyumna*-miśra-Pradyumna Miśra; *paṇḍita*-dāmodara-Dāmodara Paṇḍita; *haridāsa-ṭhākura*-Haridāsa Ṭhākura; *āra*-and; paṇḍita-śaṅkara-Śaṅkara Paṇḍita.



TRANSLATION



Kāśī Miśra, Pradyumna Miśra, Dāmodara Paṇḍita, Haridāsa Ṭhākura and Śaṅkara Paṇḍita also came there to meet the Lord.





TEXT 230





āra saba bhakta prabhura caraṇe paḍilā



sabā āliṅgiyā prabhu premāviṣṭa hailā



SYNONYMS



*āra saba bhakta*-all the other devotees; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *caraṇe paḍilā*-fell down at the lotus feet; *sabā āliṅgiyā*-embracing all of them; *prabhu*-Śrī Caitanya Mahāprabhu; *prema-āviṣṭa*-overwhelmed in ecstatic love and emotion; *hailā*-became.



TRANSLATION



All the other devotees also came and fell down at the Lord's lotus feet. In return, Śrī Caitanya Mahāprabhu embraced them all with great ecstatic love.





TEXT 231





ānanda-samudre bhāse saba bhakta-gaṇe



sabā lañā cale prabhu jagannātha-daraśane



SYNONYMS



*ānanda-samudre*-in the ocean of transcendental bliss; *bhāse*-float; *saba bhakta-gaṇe*-all the devotees; *sabā lañā*-taking all of them; *cale*-goes; *prabhu*-Śrī Caitanya Mahāprabhu; *jagannātha-daraśane*-to see the Jagannātha Deity in the temple.



TRANSLATION



Thus they all merged in the ocean of transcendental bliss. Then the Lord and all His devotees proceeded toward the temple of Jagannātha to see the Deity.





TEXT 232





jagannātha dekhi' prabhu premāviṣṭa hailā



bhakta-saṅge bahu-kṣaṇa nṛtya-gīta kailā



SYNONYMS



*jagannātha dekhi'*-seeing Lord Jagannātha; *prabhu*-Śrī Caitanya Mahāprabhu; *prema-āviṣṭa hailā*-became overwhelmed with love and affection; *bhakta-saṅge*-in the society of the devotees; *bahu-kṣaṇa*-for a long time; *nṛtya*-gīta kailā-chanted and danced.



TRANSLATION



As soon as Śrī Caitanya Mahāprabhu saw Lord Jagannātha in the temple, He was immediately overwhelmed with love and affection. He chanted and danced with His devotees for a long time.





TEXT 233





jagannātha-sevaka āni' mālā-prasāda dilā



tulasī paḍichā āsi' caraṇa vandilā



SYNONYMS



*jagannātha-sevaka*-the priests who were servitors of Lord Jagannātha; *āni'*-bringing; *mālā*-prasāda dilā-distributed flower garlands and prasāda; *tulasī paḍichā*-the temple servant known as Tulasī; *āsi'*-coming; *caraṇa vandilā*-worshiped the lotus feet of the Lord.



TRANSLATION



The priests immediately brought them flower garlands and prasāda. The temple's watchman, who was named Tulasī, also came and offered his obeisances to Śrī Caitanya Mahāprabhu.





TEXT 234





'mahāprabhu āilā'-grāme kolāhala haila



sārvabhauma, rāmānanda, vāṇīnātha milila



SYNONYMS



*mahāprabhu āilā*-Śrī Caitanya Mahāprabhu has arrived; *grāme*-in the town; *kolāhala haila*-there was spreading of the news; *sārvabhauma*-Sārvabhauma; *rāmānanda*-Rāmānanda; *vāṇīnātha*-Vāṇīnātha; *milila*-came and met Him.



TRANSLATION



When the news spread that Śrī Caitanya Mahāprabhu had arrived at Jagannātha Purī, devotees like Sārvabhauma Bhaṭṭācārya, Rāmānanda Rāya and Vāṇīnātha Rāya all came to meet Him.





TEXT 235





sabā saṅge lañā prabhu miśra-vāsā āilā



sārvabhauma, paṇḍita-gosāñi nimantraṇa kailā



SYNONYMS



*sabā saṅge lañā*-taking all of them; *prabhu*-Śrī Caitanya Mahāprabhu; *miśra*-vāsā āilā-came to Kāśī Miśra's house; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *paṇḍita*-gosāñi-Gadādhara Paṇḍita; *nimantraṇa kailā*-invited the Lord to take prasāda.



TRANSLATION



The Lord and all His devotees then went to the residence of Kāśī Miśra. Sārvabhauma Bhaṭṭācārya and Paṇḍita Gosāñi also invited the Lord to dine at their homes.





TEXT 236





prabhu kahe,-"mahā-prasāda āna' ei sthāne



sabā-saṅge ihāṅ āji karimu bhojane"



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *mahā*-prasāda āna'-bring mahā-prasāda; *ei sthāne*-to this place; *sabā*-saṅge-with all; *ihāṅ*-here; *āji*-today; *karimu bhojane*-I shall dine.



TRANSLATION



Accepting their invitation, the Lord asked them to bring all the prasāda there so that He could eat it with His devotees.





TEXT 237





tabe duṅhe jagannātha-prasāda ānila



sabā-saṅge mahāprabhu bhojana karila



SYNONYMS



*tabe*-then; *duṅhe*-both Sārvabhauma and Paṇḍita Gosāñi; *jagannātha*-prasāda ānila-brought the mahā-prasāda of Jagannātha; *sabā*-saṅge-with all of them; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhojana karila*-dined.



TRANSLATION



Upon receiving Śrī Caitanya Mahāprabhu's order, both Sārvabhauma Bhaṭṭācārya and Paṇḍita Gosāñi brought sufficient prasāda from the temple of Jagannātha. The Lord then dined with everyone at His own place.





TEXT 238





ei ta' kahiluṅ,-prabhu dekhi' vṛndāvana



punaḥ karilena yaiche nīlādri gamana



SYNONYMS



*ei ta' kahiluṅ*-thus I have described; *prabhu*-Śrī Caitanya Mahāprabhu; *dekhi' vṛndāvana*-after visiting Vṛndāvana; *punaḥ*-again; *karilena*-did; *yaiche*-as; *nīlādri gamana*-coming back to Jagannātha Purī.



TRANSLATION



Thus I have described how Śrī Caitanya Mahāprabhu returned to Jagannātha Purī from Vṛndāvana.





TEXT 239





ihā yei śraddhā kari' karaye śravaṇa



acirāt pāya sei caitanya-caraṇa



SYNONYMS



*ihā*-this; *yei*-anyone who; *śraddhā kari'*-with faith and love; *karaye śravaṇa*-hears; *acirāt*-very soon; *pāya*-gets; *sei*-he; *caitanya-caraṇa*-the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



Whoever hears Śrī Caitanya Mahāprabhu's pastimes with faith and love very soon attains shelter at the Lord's lotus feet.





TEXT 240





madhya-līlāra kariluṅ ei dig-daraśana



chaya vatsara kailā yaiche gamanāgamana



SYNONYMS



*madhya-līlāra*-of this division, known as Madhya-līlā; *kariluṅ*-I have done; *ei dik-daraśana*-this summary inspection; *chaya vatsara*-continuously for six years; *kailā*-performed; *yaiche*-just as; *gamana-āgamana*-going and coming back.



TRANSLATION



I have thus given a summary of the *Madhya-līlā*, which is a special description of Śrī Caitanya Mahāprabhu's travels to and from Jagannātha Purī. Indeed, the Lord traveled to and fro continuously for six years.





TEXT 241





śeṣa aṣṭādaśa vatsara nīlācale vāsa



bhakta-gaṇa-saṅge kare kīrtana-vilāsa



SYNONYMS



*śeṣa aṣṭādaśa vatsara*-the remaining eighteen years; *nīlācale vāsa*-residence at Jagannātha Purī; *bhakta*-gaṇa-saṅge-with devotees; *kare*-performs; *kīrtana-vilāsa*-the pastimes of chanting the Hare Kṛṣṇa mantra.



TRANSLATION



After taking sannyāsa at the age of twenty-four, Śrī Caitanya Mahāprabhu lived another twenty-four years. For six of these years, He traveled extensively throughout India, sometimes going to Jagannātha Purī and sometimes leaving. After traveling for six years, the Lord fixed His residence at Jagannātha Purī and stayed there for the eighteen remaining years of His life. During these eighteen years He mainly chanted Hare Kṛṣṇa with His devotees.





TEXT 242





madhya-līlāra krama ebe kari anuvāda



anuvāda kaile haya kathāra āsvāda



SYNONYMS



*madhya-līlāra krama*-a chronological list of the pastimes described in the Madhya-līlā of Caitanya-caritāmṛta; *ebe*-now; *kari*-I may do; *anuvāda*-assessment; *anuvāda kaile*-by assessing in that way; *haya*-there is; *kathāra āsvāda*-tasting of all the topics.



TRANSLATION



I shall now chronologically reassess the chapters of *Madhya-līlā* so that one can relish the transcendental features of these topics.





TEXT 243





prathama paricchede-śeṣa-līlāra sūtra-gaṇa



tathi-madhye kona bhāgera vistāra varṇana



SYNONYMS



*prathama paricchede*-in the First Chapter; *śeṣa-līlāra sūtra-gaṇa*-the codes of the Antya-līlā, Śrī Caitanya Mahāprabhu's pastimes at the end; *tathi*-madhye-within that; *kona bhāgera*-of some portion of the book; *vistāra varṇana*-a vivid description.



TRANSLATION



In the First Chapter I have given a synopsis of the last pastimes [*Antya-līlā*]. Within this chapter is a vivid description of some of the pastimes of the Lord that took place toward the end of His life.





TEXT 244





dvitīya paricchede-prabhura pralāpa-varṇana



tathi-madhye nānā-bhāvera dig-daraśana



SYNONYMS



*dvitīya paricchede*-in the Second Chapter; *prabhura*-of Śrī Caitanya Mahāprabhu; *pralāpa-varṇana*-a description of His behaving like a crazy man; *tathi*-madhye-within that; *nānā-bhāvera*-of different emotional ecstasies; *dik*-daraśana-indication.



TRANSLATION



In the Second Chapter I have described Śrī Caitanya Mahāprabhu's talking like a crazy man. Within this chapter it is indicated how Śrī Caitanya Mahāprabhu manifested His different emotional moods.





TEXT 245





tṛtīya paricchede-prabhura kahiluṅ sannyāsa



ācāryera ghare yaiche karilā vilāsa



SYNONYMS



*tṛtīya paricchede*-in the Third Chapter; *prabhura*-of Śrī Caitanya Mahāprabhu; *kahiluṅ*-I have described; *sannyāsa*-acceptance of the renounced order of life; *ācāryera ghare*-at the house of Advaita Ācārya; *yaiche*-how; *karilā vilāsa*-enjoyed His pastimes.



TRANSLATION



In the Third Chapter I have described the Lord's acceptance of the renounced order and how He enjoyed His pastimes in the house of Advaita Ācārya.





TEXT 246





caturthe-mādhava purīra caritra-āsvādana



gopāla sthāpana, kṣīra-curira varṇana



SYNONYMS



*caturthe*-in the Fourth Chapter; *mādhava purīra*-of Mādhavendra Purī; *caritra-āsvādana*-relishing the characteristics; *gopāla sthāpana*-the installation of Gopāla; *kṣīra-curira varṇana*-a description of Gopīnātha's stealing condensed milk at Remuṇā.



TRANSLATION



In the Fourth Chapter I have described Mādhavendra Purī's installation of the Gopāla Deity as well as Gopīnātha's stealing a pot of condensed milk at Remuṇā.





TEXT 247





pañcame-sākṣi-gopāla-caritra-varṇana



nityānanda kahe, prabhu karena āsvādana



SYNONYMS



*pañcame*-in the Fifth Chapter; *sākṣi*-gopāla-Sākṣi-gopāla; *caritra-varṇana*-a description of the characteristics; *nityānanda kahe*-Lord Nityānanda described this; *prabhu*-Lord Caitanya Mahāprabhu; *karena āsvādana*-tasted it.



TRANSLATION



In the Fifth Chapter I have narrated the story of Sākṣi-gopāla. Lord Nityānanda Prabhu narrated this while Śrī Caitanya Mahāprabhu listened.





TEXT 248





ṣaṣṭhe-sārvabhaumera karilā uddhāra



saptame-tīrtha-yātrā, vāsudeva nistāra



SYNONYMS



*ṣaṣṭhe*-in the Sixth Chapter; *sārvabhaumera*-Sārvabhauma Bhaṭṭācārya; *karilā uddhāra*-the Lord delivered; *saptame*-in the Seventh Chapter; *tīrtha*-yātrā-going to different holy places; *vāsudeva nistāra*-delivering Vāsudeva.



TRANSLATION



In the Sixth Chapter I have told how Sārvabhauma Bhaṭṭācārya was delivered, and in the Seventh Chapter I have described the Lord's tour of different holy places and His deliverance of Vāsudeva.





TEXT 249





aṣṭame-rāmānanda-saṁvāda vistāra



āpane śunilā 'sarva-siddhāntera sāra'



SYNONYMS



*aṣṭame*-in the Eighth Chapter; *rāmānanda-saṁvāda vistāra*-an elaborate discussion with Śrī Rāmānanda Rāya; *āpane*-personally; *śunilā*-listened; *sarva*-all; *siddhāntera*-of conclusions; *sāra*-the essence.



TRANSLATION



In the Eighth Chapter I have recorded the Lord's elaborate discussion with Rāmānanda Rāya. The Lord personally listened as Rāmānanda gave the conclusive essence of all Vedic literatures.





TEXT 250





navame-kahiluṅ dakṣiṇa-tīrtha-bhramaṇa



daśame-kahiluṅ sarva-vaiṣṇava-milana



SYNONYMS



*navame*-in the Ninth Chapter; *kahiluṅ*-I have described; *dakṣiṇa*-tīrtha-bhramaṇa-going on pilgrimage in South India; *daśame*-in the Tenth Chapter; *kahiluṅ*-I have described; *sarva*-vaiṣṇava-milana-meeting of all kinds of devotees.



TRANSLATION



In the Ninth Chapter I have described the Lord's tour of South India and the different places of pilgrimage. In the Tenth Chapter I have described the meeting of all the devotees of the Lord.





TEXT 251





ekādaśe-śrī-mandire 'beḍā-saṅkīrtana'



dvādaśe-guṇḍicā-mandira-mārjana-kṣālana



SYNONYMS



*ekādaśe*-in the Eleventh Chapter; *śrī-mandire*-in the Jagannātha temple; *beḍā*-saṅkīrtana-chanting of the Hare Kṛṣṇa mantra all around; *dvādaśe*-in the Twelfth Chapter; *guṇḍicā-mandira*-of the temple known as Guṇḍicā; *mārjana*-kṣālana-cleansing and washing.



TRANSLATION



In the Eleventh Chapter I have described the great chanting of the Hare Kṛṣṇa mahā-mantra that surrounded the Lord. In the Twelfth Chapter I have given a narration of the cleansing and washing of the Guṇḍicā temple.





TEXT 252





trayodaśe-ratha-āge prabhura nartana



caturdaśe-'herā-pañcamī'-yātrā-daraśana



SYNONYMS



*trayodaśe*-in the Thirteenth Chapter; *ratha-āge*-in front of the Jagannātha Ratha; *prabhura nartana*-Lord Caitanya Mahāprabhu's dancing; *caturdaśe*-in the Fourteenth Chapter; *herā*-pañcamī-Herā-pañcamī, which takes place on the fifth day of Ratha-yātrā; *yātrā*-festival; *daraśana*-visiting.



TRANSLATION



In the Thirteenth Chapter I have described Śrī Caitanya Mahāprabhu's dancing before the chariot of Jagannātha. In the Fourteenth Chapter, there is an account of the Herā-pañcamī function.





TEXT 253





tāra madhye vraja-devīra bhāvera śravaṇa



svarūpa kahilā, prabhu kailā āsvādana



SYNONYMS



*tāra madhye*-in that; *vraja-devīra*-of the gopīs; *bhāvera*-of ecstatic emotion; *śravaṇa*-hearing; *svarūpa kahilā*-Svarūpa Dāmodara Gosvāmī described; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā āsvādana*-personally tasted.



TRANSLATION



Also in the Fourteenth Chapter the emotional ecstasy of the gopīs was described by Svarūpa Dāmodara and tasted by Śrī Caitanya Mahāprabhu.





TEXT 254





pañcadaśe-bhaktera guṇa śrī-mukhe kahila



sārvabhauma-ghare bhikṣā, amogha tārila



SYNONYMS



*pañcadaśe*-in the Fifteenth Chapter; *bhaktera*-of the devotees; *guṇa*-qualities; *śrī*-mukhe kahila-Caitanya Mahāprabhu personally described; *sārvabhauma*-ghare-at the house of Sārvabhauma; *bhikṣā*-accepting lunch; *amogha tārila*-He delivered Amogha.



TRANSLATION



In the Fifteenth Chapter Śrī Caitanya Mahāprabhu highly praised the qualities of His devotees and accepted lunch at the house of Sārvabhauma Bhaṭṭācārya. At that time, He delivered Amogha.





TEXT 255





ṣoḍaśe-vṛndāvana-yātrā gauḍa-deśa-pathe



punaḥ nīlācale āilā, nāṭaśālā haite



SYNONYMS



*ṣoḍaśe*-in the Sixteenth Chapter; *vṛndāvana*-yātrā-departure for visiting Vṛndāvana; *gauḍa*-deśa-pathe-on the way through the province of Bengal; *punaḥ*-again; *nīlācale āilā*-came back to Jagannātha Purī; *nāṭaśālā haite*-from Kānāi Nāṭaśālā.



TRANSLATION



In the Sixteenth Chapter Śrī Caitanya Mahāprabhu departed for Vṛndāvana and journeyed through Bengal. He later returned to Jagannātha Purī from Kānāi Nāṭaśālā.





TEXT 256





saptadaśe-vanapathe mathurā-gamana



aṣṭādaśe-vṛndāvana-vihāra-varṇana



SYNONYMS



*saptadaśe*-in the Seventeenth Chapter; *vana*-pathe-through the forest path; *mathurā-gamana*-Lord Caitanya Mahāprabhu's going to Mathurā; *aṣṭādaśe*-in the Eighteenth Chapter; *vṛndāvana*-vihāra-varṇana-description of His touring the forest of Vṛndāvana.



TRANSLATION



In the Seventeenth Chapter I have described the Lord's journey through the great forest of Jhārikhaṇḍa and His arrival at Mathurā. In the Eighteenth Chapter there is a description of His tour of the forest of Vṛndāvana.





TEXT 257





ūnaviṁśe-mathurā haite prayāga-gamana



tāra madhye śrī-rūpere śakti-sañcāraṇa



SYNONYMS



*ūnaviṁśe*-in the Nineteenth Chapter; *mathurā haite*-from Mathurā; *prayāga*-gamana-going to Prayāga; *tāra madhye*-within that; *śrī-rūpere*-Śrī Rūpa Gosvāmī; *śakti*-sañcāraṇa-empowering to spread devotional service.



TRANSLATION



In the Nineteenth Chapter, the Lord returned to Prayāga from Mathurā and empowered Śrī Rūpa Gosvāmī to spread devotional service.





TEXT 258





viṁśati paricchede-sanātanera milana



tāra madhye bhagavānera svarūpa-varṇana



SYNONYMS



*viṁśati paricchede*-in the Twentieth Chapter; *sanātanera milana*-meeting with Sanātana Gosvāmī; *tāra madhye*-within that; *bhagavānera*-of the Supreme Personality of Godhead; *svarūpa*-varṇana-description of personal features.



TRANSLATION



In the Twentieth Chapter the Lord's meeting with Sanātana is described. The Lord described the personal features of the Supreme Personality of Godhead in depth.





TEXT 259





ekaviṁśe-kṛṣṇaiśvarya-mādhurya varṇana



dvāviṁśe-dvividha sādhana-bhaktira vivaraṇa



SYNONYMS



*eka-viṁśe*-in the Twenty-first Chapter; *kṛṣṇa-aiśvarya*-of the opulence of Kṛṣṇa; *mādhurya*-of the pleasing beauty; *varṇana*-description; *dvā-viṁśe*-in the Twenty-second Chapter; *dvi*-vidha-twofold; *sādhana-bhaktira*-of the discharge of devotional service; *vivaraṇa*-description.



TRANSLATION



In the Twenty-first Chapter there is a description of Kṛṣṇa's beauty and opulence, and in the Twenty-second Chapter there is a description of the twofold discharge of devotional service.





TEXT 260





trayoviṁśe-prema-bhakti-rasera kathana



caturviṁśe-'ātmārāmāḥ'-ślokārtha varṇana



SYNONYMS



*trayaḥ-viṁśe*-in the Twenty-third Chapter; *prema-bhakti*-of ecstatic love of Godhead; *rasera*-of the mellow; *kathana*-narration; *catuḥ-viṁśe*-in the Twenty-fourth Chapter; *ātmārāmāḥ*-known as ātmārāma; *śloka-artha*-the meaning of the verse; *varṇana*-description.



TRANSLATION



In the Twenty-third Chapter there is a description of the mellows of transcendental loving service, and in the Twenty-fourth Chapter the Lord analyzes the ātmārāma verse.





TEXT 261





pañcaviṁśe-kāśī-vāsīre vaiṣṇava-karaṇa



kāśī haite punaḥ nīlācale āgamana



SYNONYMS



*pañca-viṁśe*-in the Twenty-fifth Chapter; *kāśī-vāsīre*-the residents of Vārāṇasī (Kāśī); *vaiṣṇava-karaṇa*-making Vaiṣṇavas; *kāśī haite*-from Kāśī; *punaḥ*-again; *nīlācale āgamana*-coming back to Jagannātha Purī (Nīlācala).



TRANSLATION



In the Twenty-fifth Chapter there is a description of how the residents of Vārāṇasī were converted to Vaiṣṇavism. The Lord also returned to Nīlācala [Jagannātha Purī] from Vārāṇasī.





TEXT 262





pañcaviṁśati paricchede ei kailuṅ anuvāda



yāhāra śravaṇe haya granthārtha-āsvāda



SYNONYMS



*pañca-viṁśati paricchede*-in the Twenty-fifth Chapter; *ei*-this; *kailuṅ anuvāda*-I have made repetition; *yāhāra śravaṇe*-hearing which; *haya*-there is; *grantha*-artha-āsvāda-understanding of the whole contents of the book.



TRANSLATION



I have thus summarized these pastimes in the Twenty-fifth Chapter. Hearing this, one can understand the whole purport of this scripture.





TEXT 263





saṅkṣepe kahiluṅ ei madhya-līlāra sāra



koṭi-granthe varṇana nā yāya ihāra vistāra



SYNONYMS



*saṅkṣepe*-in brief; *kahiluṅ*-I have described; *ei*-this; *madhya*-līlāra sāra-essence of Madhya-līlā; *koṭi-granthe*-in millions of books; *varṇana*-description; *nā yāya*-is not possible; *ihāra vistāra*-elaborately.



TRANSLATION



I have now summarized the entire subject matter of the *Madhya-līlā*. These pastimes cannot be described elaborately even in millions of books.





TEXT 264





jīva nistārite prabhu bhramilā deśe-deśe



āpane āsvādi' bhakti karilā prakāśe



SYNONYMS



*jīva nistārite*-to deliver all the fallen souls; *prabhu*-Śrī Caitanya Mahāprabhu; *bhramilā*-traveled; *deśe-deśe*-in various countries; *āpane*-personally; *āsvādi'*-tasting; *bhakti*-devotional service; *karilā*-did; *prakāśe*-broadcasting.



TRANSLATION



To deliver all fallen souls, the Lord traveled from country to country. He personally tasted the transcendental pleasure of devotional service, and He simultaneously spread the cult of devotion everywhere.



PURPORT



Śrī Caitanya Mahāprabhu personally traveled to different regions of India to spread the bhakti cult throughout the country. He also personally relished transcendental activities. By His personal behavior He has given an example for devotees to follow. That is, one should broadcast the cult of devotional service. He specifically instructed His devotees to enjoin all Indians to broadcast this message throughout the world because at that time the Lord could not personally travel to other parts of the world. In this regard, He has left two instructions:





bhārata-bhūmite haila manuṣya-janma yāra

janma sārthaka kari' kara para-upakāra



"All Indians should seriously take up the cult of Śrī Caitanya Mahāprabhu and should perfect their lives by adopting the process of devotional service. After perfecting their lives, they should broadcast this message all over the world for the welfare of all human beings [para-upakāra]." (Cc. Ādi 9.41) A Vaiṣṇava is especially interested in para-upakāra, doing good to others. Prahlāda Mahārāja was also interested in this. He did not want to be delivered alone; rather, he wanted to deliver all fallen souls, who are bereft of knowledge of bhakti and who misuse their intelligence for the temporary benefit of the material body. Śrī Caitanya Mahāprabhu also wanted His mission spread all over the world.





pṛthivīte āche yata nagarādi grāma

sarvatra pracāra haibe mora nāma



"In every town and village, the chanting of My name will be heard."





Following in His footsteps, we are trying to broadcast His message throughout the world. By His mercy, people are taking this movement very seriously. Indeed, our books are extensively distributed in the Western countries, especially in America and Europe. Even the ecclesiastical orders in these countries are appreciating the value of this Kṛṣṇa consciousness movement and are ready to unite for the highest benefit of human society. The followers of Śrī Caitanya Mahāprabhu may therefore take this movement seriously and broadcast it throughout the world, from village to village and from town to town, just as Śrī Caitanya Mahāprabhu Himself did.





TEXT 265





kṛṣṇa-tattva, bhakti-tattva, prema-tattva sāra



bhāva-tattva, rasa-tattva, līlā-tattva āra



SYNONYMS



*kṛṣṇa-tattva*-the truth of Kṛṣṇa; *bhakti-tattva*-the truth of devotional service; *prema-tattva*-the truth of ecstatic love of Godhead; *sāra*-the essence; *bhāva-tattva*-the emotional truth; *rasa-tattva*-the truth of transcendental mellow; *līlā-tattva*-the truth of pastimes of the Lord; *āra*-also.



TRANSLATION



Kṛṣṇa consciousness means understanding the truth of Kṛṣṇa, the truth of devotional service, the truth of love of Godhead, the truth of emotional ecstasy, the truth of transcendental mellow and the truth of the pastimes of the Lord.





TEXT 266





śrī-bhāgavata-tattva-rasa karilā pracāre



kṛṣṇa-tulya bhāgavata, jānāilā saṁsāre



SYNONYMS



*śrī-bhāgavata-tattva-rasa*-the truth and transcendental taste of Śrīmad-Bhāgavatam; *karilā pracāre*-Caitanya Mahāprabhu preached elaborately; *kṛṣṇa*-tulya-identical with Kṛṣṇa; *bhāgavata-Śrīmad*-Bhāgavatam; *jānāilā saṁsāre*-has preached within this world.



TRANSLATION



Śrī Caitanya Mahāprabhu has personally preached the transcendental truths and mellows of *Śrīmad-Bhāgavatam*. *Śrīmad-Bhāgavatam* and the Supreme Personality of Godhead are identical, for *Śrīmad-Bhāgavatam* is the sound incarnation of Śrī Kṛṣṇa.





TEXT 267





bhakta lāgi' vistārilā āpana-vadane



kāhāṅ bhakta-mukhe kahāi śunilā āpane



SYNONYMS



*bhakta lāgi'*-especially for the purpose of His devotees; *vistārilā*-expansively described; *āpana*-vadane-personally, with His own mouth; *kāhāṅ*-sometimes; *bhakta*-mukhe-through the mouth of His devotees; *kahāi*-making describe; *śunilā āpane*-listened Himself.



TRANSLATION



Śrī Caitanya Mahāprabhu broadcast the purpose of *Śrīmad-Bhāgavatam*. He sometimes spoke for the benefit of His devotees and sometimes empowered one of His devotees to speak while He listened.



PURPORT



Śrī Caitanya Mahāprabhu, as an ideal teacher, or ācārya, explained *Śrīmad-Bhāgavatam* very elaborately Himself. He sometimes also empowered His devotees to speak while He listened. This is the way an ācārya should train His disciples. Not only should he describe the bhāgavata cult personally, but he should also train his disciples to speak on this sublime subject.





TEXT 268





śrī-caitanya-sama āra kṛpālu vadānya



bhakta-vatsala nā dekhi trijagate anya



SYNONYMS



*śrī*-caitanya-sama-equal to Śrī Caitanya Mahāprabhu; *āra*-anyone else; *kṛpālu*-merciful; *vadānya*-magnanimous; *bhakta-vatsala*-very kind to the devotees; *nā dekhi*-I do not see; *tri-jagate*-in these three worlds; *anya*-anyone else.



TRANSLATION



All sane men within these three worlds certainly accept the conclusion that no one is more merciful and magnanimous than Śrī Caitanya Mahāprabhu and that no one is as kind to His devotees.





TEXT 269





śraddhā kari' ei līlā śuna, bhakta-gaṇa



ihāra prasāde pāibā caitanya-caraṇa



SYNONYMS



*śraddhā kari'*-having faith and love; *ei līlā*-these pastimes of Śrī Caitanya Mahāprabhu; *śuna*-hear; *bhakta-gaṇa*-O devotees; *ihāra prasāde*-by the grace of this transcendental hearing; *pāibā*-you will get; *caitanya-caraṇa*-the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



All devotees should hear about Śrī Caitanya Mahāprabhu's pastimes with faith and love. By the grace of the Lord, one can thus attain shelter at His lotus feet.





TEXT 270





ihāra prasāde pāibā kṛṣṇa-tattva-sāra



sarva-śāstra-siddhāntera ihāṅ pāibā pāra



SYNONYMS



*ihāra prasāde*-by hearing these teachings of Śrī Caitanya Mahāprabhu; *pāibā*-you will get; *kṛṣṇa-tattva-sāra*-the essence of the truth of Kṛṣṇa; *sarva-śāstra*-of all revealed scriptures; *siddhāntera*-of conclusions; *ihāṅ*-here; *pāibā*-you will get; *pāra*-the ultimate limit.



TRANSLATION



By understanding the pastimes of Śrī Caitanya Mahāprabhu, one can understand the truth about Kṛṣṇa. By understanding Kṛṣṇa, one can understand the limit of all knowledge described in various revealed scriptures.



PURPORT



As stated in *Bhagavad-gītā* (7.3):





manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ



"Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth."





It is very difficult to understand Kṛṣṇa, but if one tries to understand *Śrīmad-Bhāgavatam* through Caitanya Mahāprabhu's bhakti cult, one will undoubtedly understand Kṛṣṇa very easily. If somehow or other one understands Kṛṣṇa, his life will be successful. Again, as stated in *Bhagavad-gītā* (4.9):



janma karma ca me divyam

evaṁ yo vetti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti so 'rjuna



"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna."





TEXT 271





kṛṣṇa-līlā amṛta-sāra, tāra śata śata dhāra,



daśa-dike vahe yāhā haite



se caitanya-līlā haya, sarovara akṣaya,



mano-haṁsa carāha' tāhāte



SYNONYMS



*kṛṣṇa-līlā amṛta-sāra*-the pastimes of Lord Kṛṣṇa are the essence of all eternal bliss; *tāra śata śata dhāra*-the flow of that eternal bliss is running in hundreds of branches; *daśa-dike*-in all the ten directions; *vahe*-flows; *yāhā haite*-from which; *se*-those; *caitanya*-līlā-pastimes of Śrī Caitanya Mahāprabhu; *haya*-are; *sarovara akṣaya*-a transcendental eternal lake; *manaḥ*-haṁsa-my mind, which is like a swan; *carāha'*-please wander; *tāhāte*-in that lake.



TRANSLATION



The pastimes of Lord Kṛṣṇa are the essence of all nectar. They flow in hundreds of rivulets and in all directions. The pastimes of Śrī Caitanya Mahāprabhu are an eternal reservoir, and one is advised to let his mind swim like a swan on this transcendental lake.



PURPORT



The essence of spiritual knowledge is found in the pastimes of Śrī Caitanya Mahāprabhu, which are identical with the pastimes of Lord Kṛṣṇa. This is the essence of knowledge. If knowledge does not include the understanding of Śrī Caitanya Mahāprabhu and Kṛṣṇa, it is simply superfluous. By Śrī Caitanya Mahāprabhu's grace, the nectar of Lord Śrī Kṛṣṇa's pastimes is flowing in different directions in hundreds and thousands of rivers. One should not think that the pastimes of Śrī Caitanya Mahāprabhu are different from Kṛṣṇa's pastimes. It is said: śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya. Lord Caitanya Mahāprabhu is a combination of Rādhā-Kṛṣṇa, and without understanding His pastimes, one cannot understand Rādhā and Kṛṣṇa. Śrīla Narottama dāsa Ṭhākura therefore sings: rūpa-raghunātha-pade haibe ākuti kabe hāma bujhaba se yugala pirīti. "When shall I become very eager to study the books left by the six Gosvāmīs? Then I shall be able to understand the conjugal pastimes of Rādhā and Kṛṣṇa." Caitanya Mahāprabhu directly empowered Śrīla Rūpa Gosvāmī and Śrīla Sanātana Gosvāmī. Following in their footsteps, the other six Gosvāmīs understood Śrī Caitanya Mahāprabhu and His mission. One should understand Śrī Kṛṣṇa Caitanya and Lord Śrī Kṛṣṇa from the Gosvāmīs in the paramparā system. This Kṛṣṇa consciousness movement is following as strictly as possible in the footsteps of the Gosvāmīs. Narottama dāsa Ṭhākura says, ei chaya gosāñi yāra, mui tāra dāsa: "I am the servant of the six Gosvāmīs." The philosophy of Kṛṣṇa consciousness is to become the servant of the servant of the servant of the Lord. Whoever wants to understand the difficult subject matter of kṛṣṇa-kathā should accept the disciplic succession. If one is somehow or other able to understand Kṛṣṇa, his life will be successful. Tyaktvā dehaṁ punar janma naiti mām eti so 'rjuna. A perfect devotee is able to understand Kṛṣṇa through the disciplic succession, and his entrance into the kingdom of God is thereby certainly opened. When one understands Kṛṣṇa, there is no difficulty in transferring oneself to the spiritual kingdom.





TEXT 272





bhakta-gaṇa, śuna mora dainya-vacana



tomā-sabāra pada-dhūli, aṅge vibhūṣaṇa kari',



kichu muñi karoṅ nivedana



SYNONYMS



*bhakta-gaṇa*-O devotees; *śuna*-please hear; *mora*-my; *dainya*-vacana-humble submission; *tomā-sabāra*-of all of you; *pada-dhūli*-the dust of the feet; *aṅge*-on my body; *vibhūṣaṇa kari'*-taking as ornaments; *kichu*-something; *muñi*-I; *karoṅ nivedana*-wish to submit.



TRANSLATION



With all humility, I submit myself to the lotus feet of all of you devotees, taking the dust from your feet as my bodily ornaments. Now, my dear devotees, please hear one thing more from me.





TEXT 273





kṛṣṇa-bhakti-siddhānta-gaṇa, yāte praphulla padma-vana,



tāra madhu kari' āsvādana



prema-rasa-kumuda-vane, praphullita rātri-dine,



tāte carāo mano-bhṛṅga-gaṇa



SYNONYMS



*kṛṣṇa-bhakti-siddhānta-gaṇa*-the conclusive understanding of devotional service to Kṛṣṇa; *yāte*-by which; *praphulla*-enlivened; *padma-vana*-the forest of lotus flowers; *tāra madhu*-the honey collected from those lotus flowers; *kari' āsvādana*-relishing; *prema-rasa*-of transcendental love of Kṛṣṇa; *kumuda-vane*-in the forest of kumuda flowers (a type of lotus); *praphullita*-being jubilant; *rātri*-dine-day and night; *tāte*-in that forest of lotus flowers; *carāo*-make wander; *manaḥ-bhṛṅga-gaṇa*-the bumblebees of your minds.



TRANSLATION



Devotional service to Kṛṣṇa is exactly like a pleasing, jubilant forest of lotus flowers wherein there is ample honey. I request everyone to taste this honey. If all the mental speculators bring the bees of their minds into this forest of lotus flowers and jubilantly enjoy ecstatic love of Kṛṣṇa day and night, their mental speculation will be completely transcendentally satisfied.





TEXT 274





nānā-bhāvera bhakta-jana, haṁsa-cakravāka-gaṇa,



yāte sabe' karena vihāra



kṛṣṇa-keli sumṛṇāla, yāhā pāi sarva-kāla,



bhakta-haṁsa karaye āhāra



SYNONYMS



*nānā*-bhāvera bhakta-jana-devotees relishing relationships with Kṛṣṇa in different ecstasies; *haṁsa*-cakravāka-gaṇa-compared to swans and cakravāka birds; *yāte*-in that place; *sabe'*-all; *karena vihāra*-enjoy life; *kṛṣṇa-keli*-the pastimes of Kṛṣṇa; *su*-mṛṇāla-sweet buds; *yāhā pāi*-which one can get; *sarva*-kāla-eternally; *bhakta-haṁsa*-the devotees, who are just like swans; *karaye*-do; *āhāra*-eating.



TRANSLATION



The devotees who have a relationship with Kṛṣṇa are like the swans and cakravāka birds that play in the forest of lotus flowers. The buds of those lotus flowers are the pastimes of Kṛṣṇa, and they are edibles for the swanlike devotees. Lord Śrī Kṛṣṇa is always engaged in His transcendental pastimes; therefore the devotees, following in the footsteps of Śrī Caitanya Mahāprabhu, can always eat those lotus buds, for they are the pastimes of the Lord.





TEXT 275





sei sarovare giyā, haṁsa-cakravāka hañā,



sadā tāhāṅ karaha vilāsa



khaṇḍibe sakala duḥkha, pāibā parama sukha,



anāyāse habe premollāsa



SYNONYMS



*sei sarovare giyā*-going to that lake where the clusters of lotus flowers exist; *haṁsa*-cakravāka hañā-becoming swans or cakravāka birds; *sadā*-always; *tāhāṅ*-there; *karaha vilāsa*-enjoy life; *khaṇḍibe*-will be diminished; *sakala duḥkha*-all material anxieties and miseries; *pāibā*-you will get; *parama sukha*-the highest happiness; *anāyāse*-very easily; *habe*-there will be; *prema*-ullāsa-jubilation in love of God.



TRANSLATION



All the devotees of Śrī Caitanya Mahāprabhu should go to that lake and, remaining always under the shelter of the lotus feet of Śrī Caitanya Mahāprabhu, become swans and cakravāka birds in those celestial waters. They should go on rendering service to Lord Śrī Kṛṣṇa and enjoy life perpetually. In this way all miseries will be diminished, the devotees will attain great happiness, and there will be jubilant love of God.





TEXT 276





ei amṛta anukṣaṇa, sādhu mahānta-megha-gaṇa,



viśvodyāne kare variṣaṇa



tāte phale amṛta-phala, bhakta khāya nirantara,



tāra śeṣe jīye jaga-jana



SYNONYMS



*ei amṛta*-this nectar; *anukṣaṇa*-continuously; *sādhu mahānta*-megha-gaṇa-pure devotees and saintly persons, who are compared to clouds; *viśva-udyāne*-in the garden of the universe; *kare variṣaṇa*-rain down these nectarean pastimes of Śrī Caitanya Mahāprabhu and Lord Śrī Kṛṣṇa; *tāte*-because of that; *phale*-grows; *amṛta-phala*-the fruit of nectar; *bhakta khāya nirantara*-and the devotees eat such fruit continuously; *tāra śeṣe*-after their eating; *jīye jaga-jana*-the living entities all over the world live peacefully.



TRANSLATION



The devotees who have taken shelter of the lotus feet of Śrī Caitanya Mahāprabhu take the responsibility for distributing nectarean devotional service all over the world. They are like clouds pouring water on the ground that nourishes the fruit of love of Godhead in this world. The devotees eat that fruit to their hearts' content, and whatever remnants they leave are eaten by the general populace. Thus they live happily.





TEXT 277





caitanya-līlā-amṛta-pūra, kṛṣṇa-līlā-sukarpūra,



duhe mili' haya sumādhurya



sādhu-guru-prasāde, tāhā yei āsvāde,



sei jāne mādhurya-prācurya



SYNONYMS



*caitanya-līlā amṛta-pūra*-the pastimes of Lord Śrī Caitanya Mahāprabhu are full of nectar; *kṛṣṇa-līlā su-karpūra*-the pastimes of Lord Kṛṣṇa are exactly like camphor; *duhe mili'*-the two meeting; *haya*-become; *su*-mādhurya-very, very palatable; *sādhu-guru-prasāde*-by the mercy of saintly persons and devotees in the transcendental position; *tāhā*-that; *yei*-anyone who; *āsvāde*-relishes this palatable nectar; *sei jāne*-he can understand; *mādhurya-prācurya*-the extensive quantity of sweetness in devotional service.



TRANSLATION



The pastimes of Śrī Caitanya Mahāprabhu are full of nectar, and the pastimes of Lord Kṛṣṇa are like camphor. When one mixes these, they taste very sweet. By the mercy of the pure devotees, whoever tastes them can understand the depths of that sweetness.





TEXT 278





ye līlā-amṛta vine, khāya yadi anna-pāne,



tabe bhaktera durbala jīvana



yāra eka-bindu-pāne, utphullita tanu-mane,



hāse, gāya, karaye nartana



SYNONYMS



*ye*-he who; *līlā*-of the pastimes of Lord Kṛṣṇa and Caitanya Mahāprabhu; *amṛta vine*-without nectar; *khāya yadi anna*-pāne-if one eats only ordinary food grains; *tabe*-then; *bhaktera*-of the devotees; *durbala jīvana*-life becomes weakened; *yāra*-of which; *eka*-bindu-pāne-if one drinks one drop; *utphullita tanu-mane*-the body and mind become jubilant; *hāse*-laughs; *gāya*-chants; *karaye nartana*-dances.



TRANSLATION



Men become strong and stout by eating sufficient grains, but the devotee who simply eats ordinary grains but does not taste the transcendental pastimes of Lord Caitanya Mahāprabhu and Kṛṣṇa gradually becomes weak and falls down from the transcendental position. However, if one drinks but a drop of the nectar of Kṛṣṇa's pastimes, his body and mind begin to bloom, and he begins to laugh, sing and dance.



PURPORT



All the devotees connected with this Kṛṣṇa consciousness movement must read all the books that have been translated (*Caitanya-caritāmṛta*, *Śrīmad-Bhāgavatam*, *Bhagavad-gītā* and others); otherwise, after some time, they will simply eat, sleep and fall down from their position. Thus they will miss the opportunity to attain an eternal, blissful life of transcendental pleasure.





TEXT 279





e amṛta kara pāna, yāra sama nāhi āna,



citte kari' sudṛḍha viśvāsa



nā paḍa' kutarka-garte, amedhya karkaśa āvarte,



yāte paḍile haya sarva-nāśa



SYNONYMS



*e amṛta kara pāna*-all of you must drink this nectar; *yāra sama nāhi āna*-there is no comparison to this nectar; *citte*-within the mind; *kari' sudṛḍha viśvāsa*-having firm faith in this conclusion; *nā paḍa' kutarka garte*-do not fall down into the pit of false arguments; *amedhya karkaśa āvarte*-in the untouchable, harsh whirlpool; *yāte*-in which; *paḍile*-if one falls down; *haya sarva-nāśa*-the purpose of life will be spoiled.



TRANSLATION



The readers should relish this wonderful nectar because nothing compares to it. Keeping their faith firmly fixed within their minds, they should be careful not to fall into the pit of false arguments or the whirlpools of unfortunate situations. If one falls into such positions, he is finished.





TEXT 280





śrī-caitanya, nityānanda, advaitādi bhakta-vṛnda,



āra yata śrotā bhakta-gaṇa



tomā-sabāra śrī-caraṇa, kari śire vibhūṣaṇa,



yāhā haite abhīṣṭa-pūraṇa



SYNONYMS



*śrī-caitanya nityānanda*-Śrī Caitanya Mahāprabhu and Lord Nityānanda; *advaita-ādi bhakta*-vṛnda-as well as the devotees like Advaita Ācārya; *āra*-and; *yata śrotā bhakta-gaṇa*-all the devotees who listen; *tomā-sabāra śrī-caraṇa*-the lotus feet of all of you; *kari śire vibhūṣaṇa*-I keep on my head as a helmet; *yāhā haite*-from which; *abhīṣṭa-pūraṇa*-all my purposes will be served.



TRANSLATION



In conclusion, I submit to Śrī Caitanya Mahāprabhu, Nityānanda Prabhu, Advaita Prabhu, and all the other devotees and readers that I accept your lotus feet as the helmet on my head. In this way, all my purposes will be served.





TEXT 281





śrī-rūpa-sanātana-raghunātha-jīva-caraṇa,



śire dhari,-yāra karoṅ āśa



kṛṣṇa, līlāmṛtānvita, caitanya-caritāmṛta,



kahe kichu dīna kṛṣṇadāsa



SYNONYMS



*śrī-rūpa-sanātana*-of Śrīla Rūpa Gosvāmī and of Sanātana Gosvāmī; *raghunātha-jīva*-of Raghunātha dāsa Gosvāmī, Raghunātha Bhaṭṭa Gosvāmī and Śrīla Jīva Gosvāmī; *caraṇa*-the lotus feet; *śire dhari*-taking on my head; *yāra*-of which; *karoṅ āśa*-I always desire; *kṛṣṇa*-līlā-amṛta-anvita-mixed with the nectar of kṛṣṇa-līlā; *caitanya-caritāmṛta*-the pastimes of Lord Śrī Caitanya Mahāprabhu; *kahe*-is trying to speak; *kichu*-something; *dīna*-most humble; *kṛṣṇadāsa*-Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Taking the feet of Śrīla Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Raghunātha Bhaṭṭa Gosvāmī and Jīva Gosvāmī on my head, I always desire their mercy. Thus I, Kṛṣṇadāsa, humbly try to describe the nectar of the pastimes of Śrī Caitanya Mahāprabhu, which are mixed with the pastimes of Lord Kṛṣṇa.





TEXT 282





śrīman-madana-gopāla-



govindadeva-tuṣṭaye



caitanyārpitam astv etac



caitanya-caritāmṛtam



SYNONYMS



*śrīman-madana-gopāla*-of the Deity named Śrīman Madana-gopāla; *govinda-deva*-of the Deity named Govindadeva; *tuṣṭaye*-for the satisfaction; *caitanya*-arpitam-offered unto Śrī Caitanya Mahāprabhu; *astu*-let it be; *etat*-this; *caitanya-caritāmṛtam*-the book known as Caitanya-caritāmṛta.



TRANSLATION



For the satisfaction of Śrī Madana-gopāla and Govindadeva, we pray that this book, *Caitanya-caritāmṛta*, may be offered to Śrī Kṛṣṇa Caitanya Mahāprabhu.





TEXT 283





tad idam ati-rahasyaṁ gaura-līlāmṛtaṁ yat



khala-samudaya-kolair nādṛtaṁ tair alabhyam



kṣatir iyam iha kā me svāditaṁ yat samantāt



sahṛdaya-sumanobhir modam eṣāṁ tanoti



SYNONYMS



*tat*-that (Caitanya-caritāmṛta); *idam*-this; *ati*-rahasyam-full of spiritual mysteries; *gaura-līlā-amṛtam*-the nectar of the pastimes of Śrī Caitanya Mahāprabhu; *yat*-which; *khala*-samudaya-envious rascals; *kolaiḥ*-by pigs; *na*-never; *ādṛtam*-praised; *taiḥ*-by them; *alabhyam*-not obtainable; *kṣatiḥ iyam iha kā*-what is the loss in this connection; *me*-of me; *svāditam*-tasted; *yat*-which; *samantāt*-completely; *sahṛdaya-sumanobhiḥ*-by those who are friendly and whose minds are very clean; *modam*-enjoyment; *eṣām*-of them; *tanoti*-expands.



TRANSLATION



The *Caitanya-caritāmṛta* pastimes of Lord Śrī Caitanya Mahāprabhu constitute a very secret literature. It is the life and soul of all devotees. Those who are not fit to relish this literature, who are envious like hogs and pigs, will certainly not adore it. However, this will not harm my attempt. These pastimes of Lord Śrī Caitanya Mahāprabhu will certainly please all saintly people who have clear hearts. They will certainly enjoy it. We wish that this will enhance their enjoyment more and more.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Madhya-līlā*, Twenty-fifth Chapter, describing how the inhabitants of Vārāṇasī were converted to Vaiṣṇavism.



Note:

The author of Śrī *Caitanya-caritāmṛta*, Kṛṣṇadāsa Kavirāja Gosvāmī, has condemned all his enemies by comparing them to envious hogs and pigs. This Kṛṣṇa consciousness movement, which is spreading throughout the world, is being appreciated by sincere people, although they have never previously heard of Śrī Caitanya Mahāprabhu and Kṛṣṇa's pastimes. Now even the higher, priestly circles are appreciating this movement. They have concluded that this movement is very nice and that they have something to learn from it. Nonetheless, in India there are some people who say that they belong to this cult but who are actually very envious of the ācārya. They have tried to suppress our activities in many ways, but as far as we are concerned, we follow in the footsteps of Kṛṣṇadāsa Kavirāja Gosvāmī and take them as envious pigs and hogs. We simply wish to present the pastimes of Lord Kṛṣṇa and Śrī Caitanya Mahāprabhu to the best of our ability so that those who are really honest can cleanse their hearts. We hope that they enjoy this literature and bestow their blessings upon us. It appears that even such a great personality as Kṛṣṇadāsa Kavirāja Gosvāmī met with some envious obstacles; what, then, to speak of us, who are only insignificant creatures in this universe. We are simply trying to execute the orders of our spiritual master to the best of our ability.





END OF THE MADHYA-LĪLĀ





*Antya-līlā*





Chapter 1



Śrīla Rūpa Gosvāmī's Second Meeting With the Lord



A summary of the First Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. When Śrī Caitanya Mahāprabhu returned to Jagannātha Purī from Vṛndāvana, all His devotees from other parts of India, upon receiving the auspicious news, came to Puruṣottama-kṣetra, or Jagannātha Purī. Śivānanda Sena took a dog with him and even paid fees for it to cross the river. One night, however, the dog could not get any food and therefore went directly to Śrī Caitanya Mahāprabhu at Jagannātha Purī. The next day, when Śivānanda and his party reached Jagannātha Purī, Śivānanda saw the dog eating some coconut pulp offered to it by Śrī Caitanya Mahāprabhu. After this incident, the dog was liberated and went back home, back to Godhead.



Meanwhile, Śrīla Rūpa Gosvāmī reached Bengal, after returning from Vṛndāvana. Although he could not follow the Bengali devotees, after some time he then came to Jagannātha Purī, where he stayed with Haridāsa Ṭhākura. Śrīla Rūpa Gosvāmī composed an important verse, beginning with the words priyaḥ so 'yam, and Śrī Caitanya Mahāprabhu relished it very much. One day when Śrī Caitanya Mahāprabhu, Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya went to see Haridāsa Ṭhākura, the Lord saw the verse Rūpa Gosvāmī had composed as an introduction to his books Lalita-mādhava and Vidagdha-mādhava. After examining the manuscripts of these two books, Rāmānanda Rāya approved and appreciated them very much. After the period of Cāturmāsya, all the devotees who had come from Bengal returned to their homes. Śrīla Rūpa Gosvāmī, however, remained at Jagannātha Purī for some time.





TEXT 1





paṅguṁ laṅghayate śailaṁ



mūkam āvartayec chrutim



yat-kṛpā tam ahaṁ vande



kṛṣṇa-caitanyam īśvaram



SYNONYMS



*paṅgum*-one who is lame; *laṅghayate*-causes to cross over; *śailam*-a mountain; *mūkam*-one who is dumb; *āvartayet*-can cause to recite; *śrutim*-Vedic literature; *yat-kṛpā*-the mercy of whom; *tam*-unto Him; *aham*-I; *vande*-offer obeisances; *kṛṣṇa-caitanyam*-Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself; *īśvaram*-the Lord.



TRANSLATION



I offer my respectful obeisances to Śrī Kṛṣṇa Caitanya Mahāprabhu, by whose mercy even a lame man can cross over a mountain and a dumb man recite Vedic literature.





TEXT 2





durgame pathi me 'ndhasya



skhalat-pāda-gater muhuḥ



sva-kṛpā-yaṣṭi-dānena



santaḥ santv avalambanam



SYNONYMS



*durgame*-very difficult; *pathi*-on the path; *me*-of me; *andhasya*-one who is blind; *skhalat*-slipping; *pāda*-on feet; *gateḥ*-whose manner of moving; *muhuḥ*-again and again; *sva-kṛpā*-of their own mercy; *yaṣṭi*-the stick; *dānena*-by giving; *santaḥ*-those saintly persons; *santu*-let that become; *avalambanam*-my support.



TRANSLATION



My path is very difficult. I am blind, and my feet are slipping again and again. Therefore, may the saints help me by granting me the stick of their mercy as my support.





TEXTS 3-4





śrī-rūpa, sanātana bhaṭṭa-raghunātha



śrī-jīva, gopāla-bhaṭṭa, dāsa-raghunātha



ei chaya gurura karoṅ caraṇa vandana



yāhā haite vighna-nāśa, abhīṣṭa-pūraṇa



SYNONYMS



*śrī-rūpa*-of the name Śrī Rūpa; *sanātana*-of the name Sanātana; *bhaṭṭa-raghunātha*-of the name Bhaṭṭa Raghunātha; *śrī-jīva*-of the name Śrī Jīva; *gopāla-bhaṭṭa*-of the name Gopāla Bhaṭṭa; *dāsa-raghunātha*-of the name Dāsa Raghunātha; *ei*-these six; *gurura*-of spiritual masters; *karoṅ*-I offer; *caraṇa vandana*-prayers to the lotus feet; *yāhā*-from which; *vighna*-nāśa-destruction of all impediments; *abhīṣṭa*-pūraṇa-fulfillment of desires.



TRANSLATION



I pray to the lotus feet of the six Gosvāmīs-Śrī Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla Bhaṭṭa and Dāsa Raghunātha-so that all impediments to my writing this literature will be annihilated and my real desire will be fulfilled.



PURPORT



If one wants to benefit the entire world, he will certainly find persons like hogs and pigs who will put forward many impediments. That is natural. But if a devotee seeks shelter at the lotus feet of the six Gosvāmīs, the merciful Gosvāmīs will certainly give the Lord's servitor all protection. It is not astonishing that impediments are placed before those who are spreading the Kṛṣṇa consciousness movement all over the world. Nevertheless, if we adhere to the lotus feet of the six Gosvāmīs and pray for their mercy, all impediments will be annihilated, and the transcendental devotional desire to serve the Supreme Lord will be fulfilled.





TEXT 5





jayatāṁ suratau paṅgor



mama manda-mater gatī



mat-sarvasva-padāmbhojau



rādhā-madana-mohanau



SYNONYMS



*jayatām*-all glory to; *su*-ratau-most merciful, or attached in conjugal love; *paṅgoḥ*-of one who is lame; *mama*-of me; *manda*-mateḥ-foolish; *gatī*-refuge; *mat*-my; *sarva*-sva-everything; *pada*-ambhojau-whose lotus feet; *rādhā*-madana-mohanau-Rādhārāṇī and Madana-mohana.



TRANSLATION



Glory to the all-merciful Rādhā and Madana-mohana! I am lame and ill-advised, yet They are my directors, and Their lotus feet are everything to me.





TEXT 6





dīvyad-vṛndāraṇya-kalpa-drumādhaḥ



śrīmad-ratnāgāra-siṁhāsana-sthau



śrīmad-rādhā-śrīla-govinda-devau



preṣṭhālībhiḥ sevyamānau smarāmi



SYNONYMS



*dīvyat*-shining; *vṛndā-araṇya*-in the forest of Vṛndāvana; *kalpa*-druma-desire tree; *adhaḥ*-beneath; *śrīmat*-most beautiful; *ratna-āgāra*-in a temple of jewels; *siṁha-āsana*-sthau-sitting on a throne; *śrīmat*-very beautiful; rādhā-Śrīmatī Rādhārāṇī; *śrīla-govinda-devau*-and Śrī Govindadeva; *preṣṭha-ālībhiḥ*-by most confidential associates; *sevyamānau*-being served; *smarāmi*-I remember.



TRANSLATION



In a temple of jewels in Vṛndāvana, underneath a desire tree, Śrī Śrī Rādhā-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.





TEXT 7





śrīmān-rāsa-rasārambhī



vaṁśīvaṭa-sthitaḥ



karṣan veṇu-svanair gopīr



gopī-nāthaḥ śriye 'stu naḥ



SYNONYMS



*śrīmān*-most beautiful; *rāsa*-of the rāsa dance; *rasa*-of the mellow; *ārambhī*-the initiator; *vaṁśī-vaṭa*-of the name Vaṁśīvaṭa; *taṭa*-on the shore; *sthitaḥ*-standing; *karṣan*-attracting; *veṇu*-of the flute; *svanaiḥ*-by the sounds; *gopīḥ*-the cowherd girls; *gopī-nāthaḥ*-Śrī Gopīnātha; *śriye*-benediction; *astu*-let there be; *naḥ*-our.



TRANSLATION



Śrī Śrīla Gopīnātha, who originated the transcendental mellow of the rāsa dance, stands on the shore at Vaṁśīvaṭa and attracts the attention of the cowherd damsels with the sound of His celebrated flute. May they all confer upon us their benediction.





TEXT 8





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya śrī caitanya*-all glories to Śrī Caitanya Mahāprabhu; *jaya nityānanda*-all glories to Śrī Nityānanda Prabhu; *jaya advaita-candra*-all glories to Advaita Prabhu; *jaya gaura-bhakta-vṛnda*-all glories to the devotees of Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaita Ācārya! All glories to the devotees of Lord Śrī Caitanya Mahāprabhu!





TEXT 9





madhya-līlā saṅkṣepete kariluṅ varṇana



antya-līlā-varṇana kichu śuna, bhakta-gaṇa



SYNONYMS



*madhya*-līlā-pastimes known as madhya-līlā; *saṅkṣepete*-in brief; *kariluṅ varṇana*-I have described; *antya-līlā*-the last pastimes; *varṇana*-description; *kichu*-something; *śuna*-hear; *bhakta-gaṇa*-O devotees.



TRANSLATION



I have briefly described the pastimes of Śrī Caitanya Mahāprabhu known as the madhya-līlā. Now I shall attempt to describe something about His last pastimes, which are known as the antya-līlā.





TEXT 10





madhya-līlā-madhye antya-līlā-sūtra-gaṇa



pūrva-granthe saṅkṣepete kariyāchi varṇana



SYNONYMS



*madhya*-līlā-madhye-within the madhya-līlā chapters; *antya-līlā-sūtra-gaṇa*-a synopsis of the antya-līlā; *pūrva-granthe*-in the previous chapter; *saṅkṣepete*-in brief; *kariyāchi varṇana*-I have described.



TRANSLATION



I have briefly described the antya-līlā within the description of the madhya-līlā.





TEXT 11





āmi jarā-grasta, nikaṭe jāniyā maraṇa



antya kono kono līlā kariyāchi varṇana



SYNONYMS



*āmi jarā-grasta*-I am invalid because of old age; *nikaṭe*-very near; *jāniyā*-knowing; *maraṇa*-death; *antya*-final; *kono kono*-some; *kono kono*-some; *līlā*-pastimes; *.kariyāchi varṇana*-I have described



TRANSLATION



I am now almost an invalid because of old age, and I know that at any moment I may die. Therefore I have already described some portions of the antya-līlā.



PURPORT



Following in the footsteps of Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, I am trying to translate *Śrīmad-Bhāgavatam* as quickly as possible. However, knowing myself to be an old man and almost an invalid because of rheumatism, I have already translated the essence of all literatures, the Tenth Canto of *Śrīmad-Bhāgavatam*, as a summary study in English. I started the Kṛṣṇa consciousness movement at the age of seventy. Now I am seventy-eight, and so my death is imminent. I am trying to finish the translation of *Śrīmad-Bhāgavatam* as soon as possible, but before finishing it, I have given my readers the book *Kṛṣṇa, the Supreme Personality of Godhead*, so that if I die before finishing the whole task they may enjoy this book, which is the essence of *Śrīmad-Bhāgavatam*.





TEXT 12





pūrva-likhita grantha-sūtra-anusāre



yei nāhi likhi, tāhā likhiye vistāre



SYNONYMS



*pūrva*-likhita-previously mentioned; *grantha-sūtra*-the synopsis of the pastimes; *anusāre*-according to; *yei*-whatever; *nāhi likhi*-I have not mentioned; *tāhā*-hat; *likhiye*-I shall write; *vistāre*-elaborately.



TRANSLATION



In accordance with the synopsis previously written, I shall describe in detail whatever I have not mentioned.





TEXT 13





vṛndāvana haite prabhu nīlācale āilā



svarūpa-gosāñi gauḍe vārtā pāṭhāilā



SYNONYMS



*vṛndāvana haite*-from Vṛndāvana; *prabhu*-Śrī Caitanya Mahāprabhu; *nīlācale āilā*-returned to Jagannātha Purī, Nīlācala; *svarūpa*-gosāñi-Svarūpa Dāmodara; *gauḍe*-to Bengal; *vārtā pāṭhāilā*-sent news.



TRANSLATION



When Śrī Caitanya Mahāprabhu returned to Jagannātha Purī from Vṛndāvana, Svarūpa Dāmodara Gosāñi immediately sent news of the Lord's arrival to the devotees in Bengal.





TEXT 14





śuni' śacī ānandita, saba bhakta-gaṇa



sabe mili' nīlācale karilā gamana



SYNONYMS



*śuni'*-hearing; *śacī*-mother Śacī; *ānandita*-very pleased; *saba bhakta*-gaṇa-as well as all the other devotees of Navadvīpa; *sabe mili'*-meeting together; *nīlācale*-to Jagannātha Purī, Nīlācala; *karilā gamana*-departed.



TRANSLATION



Upon hearing this news, mother Śacī and all the other devotees of Navadvīpa were very joyful, and they all departed together for Nīlācala [Jagannātha Purī].





TEXT 15





kulīna-grāmī bhakta āra yata khaṇḍa-vāsī



ācārya śivānanda sane mililā sabe āsi'



SYNONYMS



*kulīna*-grāmī-residents of the village known as Kulīna-grāma; *bhakta*-devotees; *āra*-and; *yata*-all; *khaṇḍa-vāsī*-the residents of Śrī Khaṇḍa; *ācārya*-Advaita Ācārya; śivānanda-Śivānanda Sena; *sane*-with; *mililā*-met; *sabe āsi',*-all coming together.



TRANSLATION



Thus all the devotees of Kulīna-grāma and Śrī Khaṇḍa, as well as Advaita Ācārya, came together to meet Śivānanda Sena.





TEXT 16





śivānanda kare sabāra ghāṭi samādhāna



sabāre pālana kare, deya vāsā-sthāna



SYNONYMS



*śivānanda*-of the name Śivānanda; *kare*-does; *sabāra*-of everyone; *ghāṭi*-the camp; *samādhāna*-arrangement; *sabāre*-of everyone; *pālana*-maintenance; *kare*-performs; *deya*-gives; *vāsā*-sthāna-residential quarters.



TRANSLATION



Śivānanda Sena arranged for the journey. He maintained everyone and provided residential quarters.





TEXT 17





eka kukkura cale śivānanda-sane



bhakṣya diyā lañā cale kariyā pālane



SYNONYMS



*eka*-one; *kukkura*-dog; *cale*-goes; *śivānanda*-sane-with Śivānanda Sena; *bhakṣya*-food; *diyā*-giving; *lañā*-taking; *cale*-goes; *kariyā pālane*-maintaining the dog.



TRANSLATION



While going to Jagannātha Purī, Śivānanda Sena allowed a dog to go with him. He supplied it food to eat and maintained it.





TEXT 18





eka-dina eka-sthāne nadī pāra haite



uḍiyā nāvika kukkura nā caḍāya naukāte



SYNONYMS



*eka-dina*-one day; *eka-sthāne*-in one place; *nadī*-a river; *pāra*-crossing; *haite*-to do; *uḍiyā nāvika*-a boatman who was an Oriyā (Orissan); *kukkura*-the dog; *nā caḍāya*-does not allow to mount; *naukāte*-on the boat.



TRANSLATION



One day, when they needed to cross a river, an Orissan boatman would not allow the dog to get in the boat.





TEXT 19





kukkura rahilā,--śivānanda duḥkhī hailā



daśa paṇa kaḍi diyā kukkure pāra kailā



SYNONYMS



*kukkura rahilā*-the dog remained; śivānanda duḥkhī hailā-Śivānanda became very unhappy; *daśa paṇa*-ten paṇa; *kaḍi*-small conchshells; *diyā*-paying; *kukkure*-the dog; *pāra kailā*-crossed to the other side of the river.



TRANSLATION



Śivānanda Sena, unhappy that the dog had to stay behind, paid the boatman ten paṇa of conchshells to take the dog across the river.



PURPORT



One paṇa is eighty kaḍis, or small conchshells. Formerly, even fifty or sixty years ago, there was no paper currency in India. Coins were generally made not of base metal but of gold, silver and copper. In other words, the medium of exchange was really something valuable. Four pieces of kaḍi made one gaṇḍā, and twenty such gaṇḍās equaled one paṇa. This kaḍi was also used as a medium of exchange; therefore Śivānanda Sena paid for the dog with daśa paṇa, or eighty times ten pieces of kaḍi. In those days one paisa was also subdivided into small conchshells, but at the present moment the prices for commodities have gone so high that there is nothing one can get in exchange for only one paisa. With one paisa in those days, however, one could purchase sufficient vegetables to provide for a whole family. Even thirty years ago, vegetables were occasionally so inexpensive that one paisa's worth could provide for a whole family for a day.





TEXT 20





eka-dina śivānande ghāṭiyāle rākhila



kukkurake bhāta dite sevaka pāsarilā



SYNONYMS



*eka-dina*-one day; śivānande-Śivānanda Sena; *ghāṭiyāle*-tollman; *rākhilā*-detained; *kukkurake*-unto the dog; *bhāta dite*-to supply rice; *sevaka*-the servant; *pāsarilā*-forgot.



TRANSLATION



One day while Śivānanda was detained by a tollman, his servant forgot to give the dog its cooked rice.





TEXT 21





rātre asi' śivānanda bhojanera kale



'kukkura pāñāche bhāta?'--sevake puchile



SYNONYMS



*rātre āsi'*-returning at night; śivānanda-Śivānanda Sena; *bhojanera kāle*-at the time of eating; *kukkura*-the dog; *pāñāche*-has gotten; *bhāta*-rice; *sevake*-from the servant; *puchile*-he inquired.



TRANSLATION



At night, when Śivānanda Sena returned and was taking his meal, he inquired from the servant whether the dog had gotten its meals.





TEXT 22





kukkura nāhi pāya bhāta śuni' duḥkhī hailā



kukkura cāhite daśa-manuṣya pāṭhāilā



SYNONYMS



*kukkura*-the dog; *nāhi*-did not; *pāya*-get; *bhāta*-rice; *śuni'*-hearing; duḥkhī hailā-Śivānanda Sena became very unhappy; *kukkura cāhite*-to look for the dog; *daśa*-manuṣya-ten men; *pāṭhāilā*-sent.



TRANSLATION



When he learned that the dog had not been supplied food in his absence, he was very unhappy. He then immediately sent ten men to find the dog.





TEXT 23





cāhiyā nā pāila kukkura, loka saba āilā



duḥkhī hañā śivānanda upavāsa kailā



SYNONYMS



*cāhiyā*-looking; *nā*-not; *pāila*-found; *kukkura*-the dog; *loka saba āilā*-all the men returned; *duḥkhī hañā*-being unhappy; śivānanda-Śivānanda Sena; *upavāsa*-fast; *kailā*-observed.



TRANSLATION



When the men returned without success, Śivānanda Sena became very unhappy and fasted for the night.





TEXT 24





prabhāte kukkura cāhi' kāṅhā nā pāila



sakala vaiṣṇavera mane camatkāra haila



SYNONYMS



*prabhāte*-in the morning; *kukkura*-the dog; *cāhi'*-looking for; *kāṅhā*-anywhere; *nā pāila*-not found; *sakala vaiṣṇavera*-of all the Vaiṣṇavas present; *mane*-in the minds; *camatkāra haila*-there was great astonishment.



TRANSLATION



In the morning they looked for the dog, but it could not be found anywhere. All the Vaiṣṇavas were astonished.



PURPORT



Śivānanda Sena's attachment to the dog was a great boon for that animal. The dog appears to have been a street dog. Since it naturally began to follow Śivānanda Sena while he was going to Jagannātha Purī with his party, he accepted it into his party and maintained it the same way he was maintaining the other devotees. It appears that although on one occasion the dog was not allowed aboard a boat, Śivānanda did not leave the dog behind but paid more money just to induce the boatman to take the dog across the river. Then when the servant forgot to feed the dog and the dog disappeared, Śivānanda, being very anxious, sent ten men to find it. When they could not find it, Śivānanda observed a fast. Thus it appears that somehow or other Śivānanda had become attached to the dog.





As will be evident from the following verses, the dog got the mercy of Śrī Caitanya Mahāprabhu and was immediately promoted to Vaikuṇṭha to become an eternal devotee. Śrīla Bhaktivinoda Ṭhākura has therefore sung, tumi ta' ṭhākura, tomāra kukkura, baliyā jānaha more (Śaraṇāgati 19). He thus offers to become the dog of a Vaiṣṇava. There are many other instances in which the pet animal of a Vaiṣṇava was delivered back home to Vaikuṇṭhaloka, back to Godhead. Such is the benefit of somehow or other becoming the favorite of a Vaiṣṇava. Śrīla Bhaktivinoda Ṭhākura has also sung, kīṭa-janma ha-u yathā tuyā dāsa (Śaraṇāgati 11). There is no harm in taking birth again and again. Our only desire should be to take birth under the care of a Vaiṣṇava. Fortunately we had the opportunity to be born of a Vaiṣṇava father who took care of us very nicely. He prayed to Śrīmatī Rādhārāṇī that in the future we would become a servant of the eternal consort of Śrī Kṛṣṇa. Thus somehow or other we are now engaged in that service. We may conclude that even as dogs we must take shelter of a Vaiṣṇava. The benefit will be the same as that which accrues to an advanced devotee under a Vaiṣṇava's care.





TEXT 25





utkaṇṭhāya cali' sabe āilā nīlācale



pūrvavat mahāprabhu mililā sakale



SYNONYMS



*utkaṇṭhāya*-in great anxiety; *cali'*-walking; *sabe*-all the devotees; *āilā*-came to Jagannātha Purī, Nīlācala; *nīlācale*-as usual; *pūrvavat*-Śrī Caitanya Mahāprabhu; *mililā sakale*-met all of them.



TRANSLATION



Thus in great anxiety they all walked to Jagannātha Purī, where Śrī Caitanya Mahāprabhu met them as usual.





TEXT 26





sabā lañā kailā jagannātha daraśana



sabā lañā mahāprabhu karena bhojana



SYNONYMS



*sabā lañā*-taking all of them; *kailā*-did; *jagannātha daraśana*-visiting the Jagannātha temple; *sabā lañā*-with all of them; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *karena bhojana*-took prasāda.



TRANSLATION



Śrī Caitanya Mahāprabhu went with them to see the Lord in the temple, and on that day He also took lunch in the company of all those devotees.





TEXT 27





pūrvavat sabāre prabhu pāṭhāilā vāsā-sthāne



prabhu-ṭhāñi prātaḥ-kāle āilā āra dine



SYNONYMS



*pūrvavat*-as it was previously; *sabāre*-everyone; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *pāṭhāilā*-sent; *vāsā-sthāne*-to their respective residential quarters; *prabhu-ṭhāñi*-to the place of Śrī Caitanya Mahāprabhu; *prātaḥ-kāle*-in the morning; *āilā*-they came; *āra dine*-on the next day.



TRANSLATION



As previously, the Lord provided them all with residential quarters. And the next morning all the devotees came to see the Lord.





TEXT 28





āsiyā dekhila sabe sei ta kukkure



prabhu-pāśe vasiyāche kichu alpa-dūre



SYNONYMS



*āsiyā*-coming; *dekhila*-they saw; *sabe*-everyone; *sei ta kukkure*-that very same dog; *prabhu*-pāśe-near Lord Śrī Caitanya Mahāprabhu; *vasiyāche*-sat; *kichu alpa-dūre*-a little bit away from the Lord.



TRANSLATION



When all the devotees came to the place of Śrī Caitanya Mahāprabhu, they saw the same dog was sitting a little apart the Lord.





TEXT 29





prasāda nārikela-śasya dena phelāñā



'rāma' 'kṛṣṇa' 'hari' kaha'--balena hāsiyā



SYNONYMS



*prasāda*-food; *nārikela-śasya*-pulp of green coconut; *dena*-gives; *phelāñā*-throwing; *rāma*-Lord Rāmacandra; *kṛṣṇa*-Śrī Kṛṣṇa; *hari*-the holy name of Hari; *kaha*-say; *balena*-Śrī Caitanya Mahāprabhu says; *hāsiyā*-smiling.



TRANSLATION



Furthermore, Śrī Caitanya Mahāprabhu was throwing remnants of green coconut pulp to the dog. Smiling in His own way, He was saying to the dog, "Chant the holy names Rāma, Kṛṣṇa, and Hari."





TEXT 30





śasya khāya kukkura, 'kṛṣṇa' kahe bāra bāra



dekhiyā lokera mane haila camatkāra



SYNONYMS



*śasya khāya*-eats the pulp of green coconut; *kukkura*-the dog; *kṛṣṇa*-the holy name of Kṛṣṇa; *kahe*-chants; *bāra bāra*-again and again; *dekhiyā*-seeing this; *lokera*-of all the people; *mane*-in the minds; *haila*-there was; *camatkāra*-astonishment.



TRANSLATION



Seeing the dog eating the green coconut pulp and chanting "Kṛṣṇa, Kṛṣṇa" again and again, all the devotees present were very much surprised.





TEXT 31





śivānanda kukkura dekhi' daṇḍavat kailā



dainya kari' nija aparādha kṣamāilā



SYNONYMS



śivānanda-Śivānanda Sena; *kukkura*-the dog; *dekhi'*-seeing there; *daṇḍavat kailā*-offered obeisances; *dainya kari'*-exhibiting humbleness; *nija*-personal; *aparādha*-offenses; *kṣamāilā*-was forgiven.



TRANSLATION



When he saw the dog sitting in that way and chanting the name of Kṛṣṇa, Śivānanda, because of his natural humility, immediately offered his obeisances to the dog just to counteract his offenses to it.





TEXT 32





āra dina keha tāra dekhā nā pāilā



siddha-deha pāñā kukkura vaikuṇṭhete gelā



SYNONYMS



*āra dina*-the next day; *keha*-all of them; *tāra*-of the dog; *dekhā nā pāila*-did not get sight; *siddha*-deha pāñā-obtaining a spiritual body; *kukkura*-the dog; *vaikuṇṭhete gelā*-went to the spiritual kingdom, Vaikuṇṭha.



TRANSLATION



The next day, no one saw that dog, for it had obtained its spiritual body and departed for Vaikuṇṭha, the spiritual kingdom.



PURPORT



This is the result of sādhu-saṅga, consequent association with Śrī Caitanya Mahāprabhu and promotion back home, back to Godhead. This result is possible even for a dog, by the mercy of the Vaiṣṇava. Therefore, everyone in the human form of life should be induced to associate with devotees. By rendering a little service, even by eating prasāda, not to speak of chanting and dancing, everyone could be promoted to Vaikuṇṭhaloka. It is therefore requested that all our devotees in the ISKCON community become pure Vaiṣṇavas, so that by their mercy all the people of the world will be transferred to Vaikuṇṭhaloka, even without their knowledge. Everyone should be given a chance to take prasāda and thus be induced to chant the holy names Hare Kṛṣṇa and also dance in ecstasy. By these three processes, although performed without knowledge or education, even an animal went back to Godhead.





TEXT 33





aiche divya-līlā kare śacīra nandana



kukkurake kṛṣṇa kahāñā karilā mocana



SYNONYMS



*aiche*-in that way; *divya*-līlā-transcendental activities; *kare*-performs; *śacīra nandana*-the son of mother Śacī; *kukkurake*-even a dog; *kṛṣṇa kahāñā*-inducing to chant the holy name "Kṛṣṇa"; *karilā mocana*-delivered.



TRANSLATION



Such are the transcendental pastimes of Śrī Caitanya Mahāprabhu, the son of mother Śacī. He even delivered a dog simply by inducing it to chant the mahā-mantra, Hare Kṛṣṇa.





TEXT 34





ethā prabhu-ājñāya rūpa āilā vṛndāvana



kṛṣṇa-līlā-nāṭaka karite haila mana



SYNONYMS



*ethā*-on the other side; *prabhu-ājñāya*-upon the order of Śrī Caitanya Mahāprabhu: rūpa-Rūpa Gosvāmī; *āilā*-went; *vṛndāvana*-to Vṛndāvana; *kṛṣṇa-līlā-nāṭaka*-a drama on Lord Kṛṣṇa's pastimes; *karite*-to compose; *haila*-it was; *mana*-the mind.



TRANSLATION



Meanwhile, following the order of Śrī Caitanya Mahāprabhu, Śrīla Rūpa Gosvāmī returned to Vṛndāvana. He desired to write dramas concerning the pastimes of Lord Kṛṣṇa.





TEXT 35





vṛndāvane nāṭakera ārambha karilā



maṅgalācaraṇa 'nāndī-śloka' tathāi likhilā



SYNONYMS



*vṛndāvane*-at Vṛndāvana; *nāṭakera*-of the drama; *ārambha*-the beginning; *karilā*-wrote; *maṅgalācaraṇa*-invoking auspiciousness; *nāndī-śloka*-introductory verse; *tathāi*-there; *likhilā*-he wrote.



TRANSLATION



In Vṛndāvana, Rūpa Gosvāmī began to write a drama. In particu Iar, he composed the introductory verses to invoke good fortune.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes his notes from the Nāṭaka-candrikā, wherein he has written:





prastāvanāyās tu mukhe

nāndī kāryāśubhāvahā

āśīr-namaskriyā-vastu-

nirdeśānyatamānvitā



aṣṭābhir daśabhir yuktā

kiṁvā dvādaśabhiḥ padaiḥ

candranāmāṅkitā prāyo

maṅgalārtha-padojjvalā

maṅgalaṁ cakra-kamala-

cakora-kumudādikam



Similarly, in the Sixth Chapter of the Sāhitya-darpaṇa, text 282, he has said:





āśīr-vacana-saṁyuktā

stutir yasmāt prayujyate

deva-dvija-nṛ-pādīnāṁ

tasmān nāndīti saṁjñitā



The introductory portion of a drama, which is written to invoke good fortune, is called nāndī-śloka.





TEXT 36





pathe cali' āise nāṭakera ghaṭanā bhāvite



kaḍacā kariyā kichu lāgilā likhite



SYNONYMS



*pathe cali'*-walking on the road; *āise*-goes; *nāṭakera*-of the drama; *ghaṭanā*-events; *bhāvite*-thinking of; *kaḍacā kariyā*-making notes; *kichu*-something; *lāgilā likhite*-he began to write.



TRANSLATION



On his way to Gauḍa-deśa, Rūpa Gosvāmī had been thinking of how to write the action of the drama. Thus he had made some notes and begun to write.





TEXT 37





ei-mate dui bhāi gauḍa-deśe āilā



gauḍe āsi' anupamera gaṅgā-prāpti hailā



SYNONYMS



*ei-mate*-in this way; *dui bhāi*-Rūpa Gosvāmī and his younger brother, Anupama; *gauḍa*-deśe āilā-reached Bengal, which is known as Gauḍa-deśa; *gauḍe āsi'*-coming to Gauḍa; *anupamera*-of Anupama; *gaṅgā*-prāpti hailā-there was obtainment of the shelter of mother Ganges (passing away).



TRANSLATION



In this way the two brothers Rūpa and Anupama reached Bengal, but when they arrived there Anupama died.



PURPORT



Formerly when a person died it was commonly said that he had attained the shelter of mother Ganges, even if he did not die on the bank of the Ganges. It is customary among Hindus to carry a dying person to a nearby bank of the Ganges, for if one dies on the bank of the Ganges, his soul is considered to reach the lotus feet of Lord Viṣṇu, wherefrom the Ganges flows.





TEXT 38





rūpa-gosāñi prabhu-pāśe karilā gamana



prabhure dekhite tāṅra utkaṇṭhita mana



SYNONYMS



*rūpa-gosāñi*-of the name Rūpa Gosvāmī; *prabhu-pāśe*-the place of Śrī Caitanya Mahāprabhu; *karilā gamana*-departed for; *prabhure dekhite*-to see Lord Śrī Caitanya Mahāprabhu; *tāṅra*-his; *utkaṇṭhita*-full of anxiety; *mana*-mind.



TRANSLATION



Rūpa Gosvāmī then departed to see Śrī Caitanya Mahāprabhu, for he was very eager to see Him.





TEXT 39





anupamera lāgi' tāṅra kichu vilamba ha-ila



bhakta-gaṇa-pāśa āilā, lāg nā pāila



SYNONYMS



*anupamera lāgi'*-on account of the passing away of Anupama; *tāṅra*-of Rūpa Gosvāmī; *kichu*-some; *vilamba*-delay; *ha*-ila-there was; *bhakta-gaṇa-pāśa*-to the devotees in Bengal; *āilā*-came; *lāg nā pāila*-he could not contact them.



TRANSLATION



There was some delay because of the death of Anupama, and therefore when Rūpa Gosvāmī went to Bengal to see the devotees there, he could not get in touch with them because they had already left.





TEXT 40





uḍiyā-deśe 'satyabhāmā-pura'-nāme grāma



eka rātri sei grāme karilā viśrāma



SYNONYMS



*uḍiyā-deśe*-in the state of Orissa; *satyabhāmā*-pura-Satyabhāmā-pura; *nāme*-named; *grāma*-a village; *eka rātri*-one night; *sei grāme*-in that village; *karilā viśrāma*-he rested.



TRANSLATION



In the province of Orissa there is a place known as Satyabhāmā-pura. Śrīla Rūpa Gosvāmī rested for a night in that village on his way to Jagannātha Purī.



PURPORT



There is a place known as Satyabhāmā-pura in the district of Kaṭaka (Cuttak) in Orissa. It is near the village known as Jānkādei-pura.





TEXT 41





rātre svapne dekhe,--eka divya-rūpā nārī



sammukhe āsiyā ājñā dilā bahu kṛpā kari'



SYNONYMS



*rātre*-at night; *svapne dekhe*-he dreamed; *eka*-one; *divya*-rūpā nārī-celestially beautiful woman; *sammukhe āsiyā*-coming before him; *ājñā dilā*-ordered; *bahu kṛpā kari'*-showing him much mercy.



TRANSLATION



While resting in Satyabhāmā-pura, he dreamed that a celestially beautiful woman had come before him and very mercifully gave him the fol Iowing order.





TEXT 42





āmāra nāṭaka pṛthak karaha racana



"āmāra kṛpāte nāṭaka haibe vilakṣaṇa"



SYNONYMS



*āmāra nāṭaka*-my drama; *pṛthak karaha racana*-write separately; *āmāra kṛpāte*-by my mercy; *nāṭaka*-the drama; *haibe*-will be; *vilakṣaṇa*-extraordinarily beautiful.



TRANSLATION



"Write a separate drama about me," she said. "By my mercy, it will be extraordinarily beautiful."





TEXT 43





svapna dekhi' rūpa-gosāñi karilā vicāra



satya-bhāmāra ājñā--pṛthak nāṭaka karibāra



SYNONYMS



*svapna dekhi'*-after dreaming; *rūpa*-gosāñi-Rūpa Gosvāmī; *karilā vicāra*-considered; *satya-bhāmāra ājñā*-the order of Śrīmatī Satyabhāmā; *pṛthak nāṭaka karibāra*-to write a separate drama.



TRANSLATION



After having that dream, Śrīla Rūpa Gosvāmī considered, "It is the order of Satyabhāmā that I write a separate drama for her.





TEXT 44





vraja-pura-līlā ekatra kariyāchi ghaṭanā



dui bhāga kari' ebe karimu racanā



SYNONYMS



*vraja-pura-līlā*-Lord Kṛṣṇa's pastimes in Vraja and Dvārakā; *ekatra*-in one place; *kariyāchi*-I have collected; *ghaṭanā*-all the events; *dui bhāga kari'*-dividing into two different parts; *ebe*-now; *karimu racanā*-I shall write.



TRANSLATION



I have brought together in one work all the pastimes performed by Lord Kṛṣṇa in Vṛndāvana and in Dvārakā. Now I shall have to divide them into two dramas."





TEXT 45





bhāvite bhāvite śīghra āilā nīlācale



āsi' uttarilā haridāsa-vāsā-sthale



SYNONYMS



*bhāvite bhāvite*-thinking and thinking; *śīghra*-very soon; *āilā nīlācale*-reached Nīlācala (Jagannātha Purī); *āsi'*-coming; *uttarilā*-approached; *haridāsa-vāsā-sthale*-the place where Haridāsa Ṭhākura was residing.



TRANSLATION



Thus absorbed in thought, he quickly reached Jagannātha Purī. When he arrived, he approached the hut of Haridāsa Ṭhākura.





TEXT 46





haridāsa-ṭhākura tāṅre bahu-kṛpā kailā



'tumi āsibe,--more prabhu ye kahilā'



SYNONYMS



*hari-dāsa-ṭhākura*-of the name Haridāsa Ṭhākura; *tāṅre*-unto him; *bahu*-kṛpā kailā-showed much affection because of love and mercy; *tumi āsibe*-you will come; *more*-me; *prabhu*-Śrī Caitanya Mahāprabhu; *ye*-that; *kahilā*-informed.



TRANSLATION



Out of affectionate love and mercy, Haridāsa Ṭhākura told Śrīla Rūpa Gosvāmī, "Śrī Caitanya Mahāprabhu has already informed me that you would come here."





TEXT 47





'upala-bhoga' dekhi' haridāsere dekhite



pratidina āisena, prabhu āilā ācambite



SYNONYMS



*upala-bhoga*-the offering of food to Lord Jagannātha at noon; *dekhi'*-seeing; *hari-dāsere dekhite*-to see Haridāsa Ṭhākura; *pratidina*-daily; *āisena*-comes; *prabhu*-Śrī Caitanya Mahāprabhu; *āilā*-He reached there; *ācambite*-all of a sudden.



TRANSLATION



After seeing the upala-bhoga ceremony at the Jagannātha temple, Lord Śrī Caitanya Mahāprabhu would regularly come to see Haridāsa every day. Thus He suddenly arrived there.





TEXT 48





'rūpa daṇḍavat kare',--haridāsa kahilā



haridāse mili' prabhu rūpe āliṅgilā



SYNONYMS



*rūpa*-Rūpa Gosvāmī; *daṇḍavat kare*-offers You obeisances: hari-dāsa kahilā-Haridāsa informed Śrī Caitanya Mahāprabhu; *hari*-dāse mili'-after meeting Haridāsa; *prabhu*-Śrī Caitanya Mahāprabhu; *rūpe āliṅgilā*-embraced Rūpa Gosvāmī.



TRANSLATION



When the Lord arrived, Rūpa Gosvāmī immediately offered his obeisances. Haridāsa informed the Lord, "This is Rūpa Gosvāmī offering You obeisances" and the Lord embraced him.





TEXT 49





haridāsa-rūpe lañā prabhu vasilā eka-sthāne



kuśala-praśna, iṣṭa-goṣṭhī kailā kata-kṣaṇe



SYNONYMS



*hari*-dāsa-rūpe-both Haridāsa Ṭhākura and Rūpa Gosvāmī; *lañā*-with; *prabhu*-Śrī Caitanya Mahāprabhu; *vasilā*-sat down; *eka-sthāne*-in one place; *kuśala*-praśna-questions about auspicious news; *iṣṭa*-goṣṭhī-talking together; *kailā kata*-kṣaṇe-continued for some time.



TRANSLATION



Śrī Caitanya Mahāprabhu then sat down with Haridāsa and Rūpa Gosvāmī. They inquired from one another about auspicious news, and then continued to talk together for some time.





TEXT 50





sanātanera vārtā yabe gosāñi puchila



rūpa kahe,--'ta-ra saṅge dekhā nā ha-ila



SYNONYMS



*sanātanera vārtā*-news of Sanātana Gosvāmī; *yabe*-when; *gosāñi*-Śrī Caitanya Mahāprabhu; *puchila*-inquired; *rūpa kahe*-Rūpa Gosvāmī says; *tāra saṅge*-with him; *dekhā nā ha*-ila-there was no meeting.



TRANSLATION



When Śrī Caitanya Mahāprabhu inquired about Sanātana Gosvāmī, Rūpa Gosvāmī replied, "I did not meet him.





TEXT 51





āmi gaṅgā-pathe āilāṅa, tiṅho rāja-pathe



ataeva āmāra dekhā nahila tāṅra sāthe



SYNONYMS



*āmi*-I; *gaṅgā*-pathe-on the path on the bank of the Ganges; *āilāṅa*-I came; *tiṅho*-he; *rāja*-pathe-on the public road; *ataeva*-therefore; *āmāra*-my; *dekhā*-meeting; *nahila*-was not possible; *tāṅra sāthe*-with him.



TRANSLATION



I came by the path on the bank of the Ganges, whereas Sanātana Gosvāmī came by the public road. Therefore we did not meet.





TEXT 52





prayāge śuniluṅ,--teṅho gelā vṛndāvane



anupamera gaṅgā-prāpti kaila nivedane"



SYNONYMS



*prayāge*-in Prayāga; *śuniluṅ*-I heard; *teṅho*-he; *gelā vṛndāvane*-has gone to Vṛndāvana; *anupamera*-of Anupama; *gaṅgā*-prāpti-getting the mercy of the Ganges (death); *kaila nivedane*-he informed.



TRANSLATION



"In Prayāga I heard that he had already gone to Vṛndāvana." Rūpa Gosvāmī next informed the Lord about the death of Anupama.





TEXT 53





rūpe tāhāṅ vāsā diyā gosāñi calilā



gosāñira saṅgī bhakta rūpere mililā



SYNONYMS



*rūpe*-to Rūpa; *tāhāṅ*-there; *vāsā diyā*-offered a residence; *gosāñi calilā*-Śrī Caitanya Mahāprabhu left the place; *gosāñira saṅgī*-the associates of Śrī Caitanya Mahāprabhu; *bhakta*-all the devotees; *rūpere mililā*-met Rūpa Gosvāmī.



TRANSLATION



After allotting residential quarters there to Rūpa Gosvāmī, Śrī Caitanya Mahāprabhu left. Then all of the Lord's personal associates met Śrīla Rūpa Gosvāmī.





TEXT 54





āra dina mahāprabhu saba bhakta lañā



rūpe milāilā sabāya kṛpā ta' kariyā



SYNONYMS



*āra dina*-the next day; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *saba*-all; *bhakta lañā*-taking the devotees; *rūpe milāilā*-introduced Rūpa Gosvāmī; *sabāya*-to all of them; *kṛpā ta' kariyā*-showing His mercy.



TRANSLATION



On the next day, Caitanya Mahāprabhu again met Rūpa Gosvāmī, and with great mercy the Lord introduced him to all the devotees.





TEXT 55





sabāra caraṇa rūpa karilā vandana



kṛpā kari' rūpe sabe kailā āliṅgana



SYNONYMS



*sabāra*-of all the devotees; *caraṇa*-to the lotus feet; rūpa-Śrīla Rūpa Gosvāmī; *karilā vandana*-offered prayers; *kṛpā kari'*-showing great mercy; *rūpe*-Rūpa Gosvāmī; *sabe*-all the devotees; *kailā*-did; *āliṅgana*-embracing.



TRANSLATION



Śrīla Rūpa Gosvāmī offered his respectful obeisances unto the lotus feet of them all, and all the devotees, by their mercy, embraced him.





TEXT 56





'advaita nityānanda, tomarā dui-jane



prabhu kahe--rūpe kṛpā kara kāya-mane



SYNONYMS



*advaita*-Advaita Ācārya; *nityānanda*-Nityānanda Prabhu; *tomarā dui*-jane-both of You; *prabhu kahe*-Lord Caitanya Mahāprabhu says; *rūpe*-to Rūpa Gosvāmī; *kṛpā*-mercy; *kara*-show; *kāya*-mane-wholeheartedly.



TRANSLATION



Śrī Caitanya Mahāprabhu told Advaita Ācārya and Nityānanda Prabhu, "You should both show Your mercy wholeheartedly to Rūpa Gosvāmī.





TEXT 57





tomā-duṅhāra kṛpāte iṅhāra ha-u taiche śakti



yāte vivarite pārena kṛṣṇa-rasa-bhakti



SYNONYMS



*tomā-duṅhāra kṛpāte*-by the mercy of both of You; *iṅhāra*-of Rūpa Gosvāmī; *ha*-u-let there be; *taiche*-such; *śakti*-power; *yāte*-by which; *vivarite*-to describe; *pārena*-is able; *kṛṣṇa-rasa-bhakti*-the transcendental mellows of devotional service.



TRANSLATION



May Rūpa Gosvāmī, by Your mercy, become so powerful that he will be able to describe the transcendental mellows of devotional service."





TEXT 58





gauḍiyā, uḍiyā, yata prabhura bhakta-gaṇa



sabāra ha-ila rūpa snehera bhājana



SYNONYMS



*gauḍiyā*-devotees from Bengal; *uḍiyā*-devotees belonging to Orissa; *yata*-all; *prabhura bhakta*-gaṇa-devotees of Lord Śrī Caitanya Mahāprabhu; *sabāra*-of all of them; *ha*-ila-was; *rūpa*-Rūpa Gosvāmī; *snehera bhājana*-an object of love and affection.



TRANSLATION



Thus Rūpa Gosvāmī became the object of love and affection for all the devotees of the Lord, including those who came from Bengal and those who resided in Orissa.





TEXT 59





pratidina āsi' rūpe karena milane



mandire ye prasāda pāna, dena dui jane



SYNONYMS



*pratidina*-every day; *āsi'*-going; *rūpe*-Rūpa Gosvāmī; *karena milane*-Caitanya Mahāprabhu meets; *mandire*-at the Jagannātha temple; *ye*-whatever; *prasāda pāna*-prasāda He gets; *dena*-gives; *dui jane*-to two persons, Śrīla Rūpa Gosvāmī and Haridāsa Ṭhākura.



TRANSLATION



Every day Śrī Caitanya Mahāprabhu would go to see Rūpa Gosvāmī, and whatever prasāda He received from the temple He would deliver to Rūpa Gosvāmī and Haridāsa Ṭhākura.





TEXT 60





iṣṭa-goṣṭhī duṅhā sane kari' kata-kṣaṇa



madhyāhna karite prabhu karilā gamana



SYNONYMS



*iṣṭa*-goṣṭhī-conversation; *duṅhā sane*-with both Rūpa Gosvāmī and Haridāsa; *kari'*-doing; *kata-kṣaṇa*-for some time; *madhya-ahna karite*-to execute daily noontime duties; *prabhu*-Śrī Caitanya Mahāprabhu; *karilā gamana*-left that place.



TRANSLATION



He would talk for some time with them both and then leave to perform His noontime duties.





TEXT 61





ei-mata pratidina prabhura vyavahāra



prabhu-kṛpā pāñā rūpera ānanda apāra



SYNONYMS



*ei-mata*-in this way; *pratidina*-daily; *prabhura vyavahāra*-the dealings of Śrī Caitanya Mahāprabhu; *prabhu-kṛpā*-the mercy of Lord Caitanya; *pāñā*-getting; *rūpera*-of Śrīla Rūpa Gosvāmī; *ānanda apāra*-unlimited happiness.



TRANSLATION



In this way Lord Caitanya Mahāprabhu's dealings with them continued every day. Thus receiving the transcendental favor of the Lord, Śrīla Rūpa Gosvāmī felt unlimited pleasure.





TEXT 62





bhakta-gaṇa lañā kailā guṇḍicā mārjana



āiṭoṭā āsi' kailā vanya-bhojana



SYNONYMS



*bhakta-gaṇa*-all the devotees; *lañā*-taking; *kailā*-performed; *guṇḍicā mārjana*-cleansing and washing of the Guṇḍicā temple; *āiṭoṭā āsi'*-coming to the nearby garden named Āiṭoṭā; *kailā*-had; *vanya-bhojana*-a picnic within the garden.



TRANSLATION



After Śrī Caitanya Mahāprabhu, taking all His devotees with Him, performed the Guṇḍicā-mārjana [washing and cleansing the temple Guṇḍicā], He went to the garden known as Āiṭoṭā and accepted prasāda at a picnic within the garden.





TEXT 63





prasāda khāya, 'hari' bale sarva-bhakta-jana



dekhi' haridāsa-rūpera haraṣita mana



SYNONYMS



*prasāda khāya*-eat the prasāda; *hari bale*-chant the holy name of Hari; *sarva-bhakta-jana*-all the devotees; *dekhi'*-seeing this; *hari-dāsa*-of Haridāsa Ṭhākura; *rūpera*-and of Rūpa Gosvāmī; *haraṣita*-jubilant; *mana*-the minds.



TRANSLATION



When Haridāsa Ṭhākura and Rūpa Gosvāmī saw that all the devotees were accepting prasāda and chanting the holy name of Hari, they both were greatly pleased.





TEXT 64





govinda-dvārā prabhura śeṣa-prasāda pāilā



preme matta dui-jana nācite lāgilā



SYNONYMS



*govinda*-dvārā-through Govinda; *prabhura*-of Śrī Caitanya Mahāprabhu; *śeṣa*-prasāda-remnants of food; *pāilā*-they got; *preme matta*-overwhelmed by ecstasy; *dui*-jana-both of them; *nācite lāgilā*-began to dance.



TRANSLATION



When they received the remnants of Śrī Caitanya Mahāprabhu's prasāda through Govinda, they respected it, and then they both began to dance in ecstasy.





TEXT 65





āra dina prabhu rūpe miliyā vasilā



sarvajña-śiromaṇi prabhu kahite lāgilā



SYNONYMS



*āra dina*-the next day; *prabhu*-Śrī Caitanya Mahāprabhu; *rūpe*-with Śrīla Rūpa Gosvāmī; *miliyā*-meeting; *vasilā*-sat down; *sarva-jña-śiromaṇi*-Śrī Caitanya Mahāprabhu, the best of the omniscient; *prabhu*-Śrī Caitanya Mahāprabhu; *kahite lāgilā*-began to speak.



TRANSLATION



On the next day, when Śrī Caitanya Mahāprabhu went to see Śrīla Rūpa Gosvāmī, the omniscient Lord spoke as follows.





TEXT 66





'kṛṣṇere bāhira nāhi kariha vraja haite



vraja chāḍi' kṛṣṇa kabhu nā yāna kāhāṅte



SYNONYMS



*kṛṣṇere*-Kṛṣṇa; *bāhira*-outside; *nāhi*-do not; *kariha*-take; *vraja haite*-from Vṛndāvana; *vraja chāḍi'*-leaving Vṛndāvana; *kṛṣṇa*-Lord Kṛṣṇa; *kabhu*-at any time; *nā*-not; *yāna*-goes; *kāhāṅte*-anywhere.



TRANSLATION



Do not try to take Kṛṣṇa out of Vṛndāvana, for He does not go anywhere else at any time.





TEXT 67





kṛṣṇo 'nyo yadu-sambhūto



yaḥ pūrṇaḥ so 'sty ataḥ paraḥ



vṛndāvanaṁ parityajya



sa kvacin naiva gacchati



SYNONYMS



*kṛṣṇaḥ*-Lord Kṛṣṇa; *anyaḥ*-another Lord Vāsudeva; *yadu*-sambhūtaḥ-born in the Yadu dynasty; *yaḥ*-who; *pūrṇaḥ*-the full Supreme Personality of Godhead, Kṛṣṇa; *saḥ*-He; *asti*-is; *ataḥ*-than Him (Vāsudeva); *paraḥ*-different; *vṛndāvanam*-he place Vṛndāvana; *parityajya*-giving up; *saḥ*-He; *kvacit*-at any time; *na eva gacchati*-does not go.



TRANSLATION



" 'The Kṛṣṇa known as Yadukumāra is Vāsudeva Kṛṣṇa. He is different from the Kṛṣṇa who is the son of Nanda Mahārāja. Yadukumāra Kṛṣṇa manifests His pastimes in the cities of Mathurā and Dvārakā, but Kṛṣṇa the son of Nanda Mahārāja never at any time leaves Vṛndāvana.' "





PURPORT



This verse is included in the Laghu-bhāgavatāmṛta (1.5.461), by Śrīla Rūpa Gosvāmī.





TEXT 68





eta kahi' mahāprabhu madhyāhne calilā



rūpa-gosāñi mane kichu vismaya ha-ilā



SYNONYMS



*eta kahi'*-saying this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *madhya*-ahne calilā-left to execute noon duties; *rūpa*-gosāñi-Śrīla Rūpa Gosvāmī; *mane*-in mind; *kichu*-some; *vismaya ha*-ilā-there was surprise.



TRANSLATION



After saying this, Caitanya Mahāprabhu went to perform His noontime duties, leaving Śrīla Rūpa Gosvāmī somewhat surprised.





TEXT 69





"pṛthak nāṭaka karite satyabhāmā ājñā dila



jānilu, pṛthak nāṭaka karite prabhu-ājñā haila



SYNONYMS



*pṛthak nāṭaka*-different dramas; *karite*-to write; *satyabhāmā*-of the name Satyabhāmā; *ājñā dila*-ordered; *jānilu*-now I understand; *pṛthak nāṭaka*-different dramas; *karite*-to write; *prabhu-ājñā*-the order of the Lord; *haila*-there was.



TRANSLATION



"Satyabhāmā ordered me to write two different dramas," Śrīla Rūpa Gosvāmī thought. "Now I understand that this order has been confirmed by Śrī Caitanya Mahāprabhu.





TEXT 70





pūrve dui nāṭaka chila ekatra racanā



dui-bhāga kari ebe karimu ghaṭanā



SYNONYMS



*pūrve*-previously; *dui nāṭaka*-two dramas; *chila*-there was; *ekatra*-together; *racanā*-composition; *dui*-bhāga kari-dividing into two; *ebe*-now; *karimu ghaṭanā*-I shall write the incidents.



TRANSLATION



Former Iy I wrote the two dramas as one composition. Now I shall divide it and describe the incidents in two separate works.





TEXT 71





dui'nāndī' 'prastāvanā', dui'saṁghaṭanā'



pṛthak kariyā likhi kariyā bhāvanā



SYNONYMS



*dui nāndī*-two invocations of good fortune; *prastāvanā*-introductions; *dui*-two; *saṁghaṭanā*-chains of events; *pṛthak kariyā*-making separate; *likhi*-I shall write; *kariyā bhāvanā*-thinking about them.



TRANSLATION



I shall write two separate invocations of good fortune and two different introductions. Let me think deeply about the matter and then describe two different sets of incidents."





PURPORT



The two works are Vidagdha-mādhava and Lalita-mādhava. Vidagdha-mādhava describes pastimes in Vṛndāvana, and Lalita-mādhava describes pastimes in Dvārakā and Mathurā.





TEXT 72





ratha-yātrāya jagannātha darśana karilā



ratha-agre prabhura nṛtya-kīrtana dekhilā



SYNONYMS



*ratha*-yātrāya-during the function of Ratha-yātrā; *jagannātha*-Lord Jagannātha; *darśana karilā*-he saw; *ratha-agre*-the front of the ratha, or chariot; *prabhura*-of Śrī Caitanya Mahāprabhu; *nṛtya*-dancing; *kīrtana*-chanting; *dekhilā*-he saw.



TRANSLATION



During the Ratha-yātrā ceremony Rūpa Gosvāmī saw Lord Jagannātha. He also saw Lord Caitanya Mahāprabhu dancing and chanting in front of the ratha.





TEXT 73





prabhura nṛtya-śloka śuni' śrī-rūpa-gosāñi



sei ślokārtha lañā śloka karilā tathāi



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *nṛtya-śloka*-verse uttered during His dancing; *śuni'*-hearing; *śrī*-rūpa-gosāñi-Śrīla Rūpa Gosvāmī; *sei śloka-artha*-the meaning of that verse; *lañā*-taking; *śloka karilā*-composed another verse; *tathāi*-on the spot.



TRANSLATION



When Rūpa Gosvāmī heard a verse uttered by Śrī Caitanya Mahāprabhu during the ceremony, he immediately composed another verse dealing with the same subject.





TEXT 74





pūrve sei saba kathā kariyāchi varṇana



tathāpi kahiye kichu saṅkṣepe kathana



SYNONYMS



*pūrve*-previously; *sei*-these; *saba*-all; *kathā*-words; *kariyāchi varṇana*-I have described; *tathāpi*-still; *kahiye*-let me say; *kichu*-something; *saṅkṣepe*-in brief; *kathana*-telling.



TRANSLATION



I have already described all these incidents, but I still wish to add briefly something more.





TEXT 75





sāmānya eka śloka prabhu paḍena kīrtane



kene śloka paḍe--ihā keha nāhi jāne



SYNONYMS



*sāmānya*-generally; *eka*-one; *śloka*-verse; *prabhu*-Śrī Caitanya Mahāprabhu; *paḍena*-recites; *kīrtane*-while chanting; *kene*-why; *śloka*-that verse; *paḍe*-He recites; *ihā*-this; *keha nāhi jāne*-no one knows.



TRANSLATION



Generally Śrī Caitanya Mahāprabhu recited a verse while dancing and chanting before the ratha, but no one knew why He was reciting that particular verse.





TEXT 76





sabe ekā svarūpa gosāñi ślokera artha jāne



ślokānurūpa pada prabhuke karāna āsvādane



SYNONYMS



*sabe*-only; *ekā*-one; *svarūpa gosāñi*-Svarūpa Dāmodara Gosvāmī; *ślokera artha*-the meaning of that verse; *jāne*-knows; *śloka*-anurūpa pada-other verses following that particular verse; *prabhuke*-Śrī Caitanya Mahāprabhu; *karāna*-causes; *āsvādane*-tasting.



TRANSLATION



Only Svarūpa Dāmodara Gosvāmī knew the purpose for which the Lord recited that verse. According to the Lord's attitude, he used to quote other verses to enable the Lord to relish mellows.





TEXT 77





rūpa-gosāñi prabhura jāniyā abhiprāya



sei arthe śloka kailā prabhure ye bhāya



SYNONYMS



*rūpa*-gosāñi-Śrīla Rūpa Gosvāmī; *prabhura*-of Śrī Caitanya Mahāprabhu; *jāniyā*-knowing; *abhiprāya*-the intention; *sei arthe*-in that meaning; *śloka*-a verse; *kailā*-composed; *prabhure*-to Śrī Caitanya Mahāprabhu; *ye*-which; *bhāya*-appealed.



TRANSLATION



Rūpa Gosvāmī, however, could understand the intention of the Lord, and thus he composed another verse that appealed to Śrī Caitanya Mahāprabhu.





TEXT 78





yaḥ kaumāra-haraḥ sa eva hi varas tā eva caitra-kṣapās



te conmīlita-mālatī-surabhayaḥ prauḍhāḥ kadambānilāḥ



sā caivāsmi tathāpi tatra surata-vyāpāra-līlā-vidhau



revā-rodhasi vetasī-taru-tale cetaḥ samutkaṇṭhate



SYNONYMS



*yaḥ*-that same person who; *kaumāra-haraḥ*-the thief of my heart during youth; *saḥ*-he; *eva hi*-certainly; *varaḥ*-lover; *tāḥ*-these; *eva*-certainly,; *caitra*-kṣapāḥ-moonlit nights of the month of Caitra; *te*-those; *ca*-and; *unmīlita*-fructified; *mālatī*-of mālatī flowers; *surabhayaḥ*-fragrances; *prauḍhāḥ*-full; *kadamba*-with the fragrance of the kadamba flower; *anilāḥ*-the breezes; *sā*-that one; *ca*-also; *eva*-certainly; *asmi*-I am; *tathāpi*-still; *tatra*-there; *surata-vyāpāra*-in intimate transactions; *līlā*-of pastimes; *vidhau*-in the manner; *revā*-of the river named Revā; *rodhasi*-on the bank; *vetasī*-of the name Vetasī; *taru*-tale-underneath the tree; *cetaḥ*-my mind; *samutkaṇṭhate*-is very eager to go.



TRANSLATION



That very personality who stole my heart during my youth is now again my master. These are the same moonlit nights of the month of Caitra. The same fragrance of mālatī flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Revā under the Vetasī tree. That is my desire."





PURPORT



This is the verse recited by Śrī Caitanya Mahāprabhu.





TEXT 79





priyaḥ so 'yaṁ kṛṣṇaḥ saha-cari kuru-kṣetra-militas



tathāhaṁ sā rādhā tad idam ubhayoḥ saṅgama-sukham



tathāpy antaḥ-khelan-madhura-muralī-pañcama-juṣe



mano me kālindī-pulina-vipināya spṛhayati



SYNONYMS



*priyaḥ*-very dear; *saḥ*-He; *ayam*-this; *kṛṣṇaḥ*-Lord Kṛṣṇa; *saha-cari*-O My dear friend; *kuru-kṣetra-militaḥ*-who is met on the field of Kurukṣetra; *tathā*-also; *aham*-I; *sā*-that; *rādhā*-Rādhārāṇī; *tat*-that; *idam*-this; *ubhayoḥ*-of both of Us; *saṅgama-sukham*-the happiness of meeting; *tathāpi*-still; *antaḥ*-within; *khelan*-playing; *madhura*-sweet; *muralī*-of the flute; *pañcama*-the fifth note; *juṣe*-which delights in; *manaḥ*-the mind; *me*-My; *kālindī*-of the River Yamunā; *pulina*-on the ban k; *vipināya*-the trees; *spṛhayati*-desires.



TRANSLATION



My dear friend, now I have met My very old and dear friend Kṛṣṇa on this field of Kurukṣetra. I am the same Rādhārāṇī, and now We are meeting together. It is very pleasant, but I would still like to go to the bank of the Yamunā beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of Vṛndāvana."



PURPORT



This is the verse composed by Śrīla Rūpa Gosvāmī. It is included in his book Padyāvalī (383).





TEXT 80





tāla-patre śloka likhi' cālete rākhilā



samudra-snāna karibāre rūpa-gosāñi gelā



SYNONYMS



*tāla*-patre-on a palm leaf; *śloka*-the verse; *likhi'*-writing; *cālete*-in the thatched roof; *rākhilā*-kept it; *samudra*-snāna-bath in the sea; *karibāre*-for taking; *rūpa-gosāñi*-of the name Rūpa Gosvāmī; *gelā*-departed.



TRANSLATION



After writing this verse on a palm leaf, Rūpa Gosvāmī put it somewhere in his thatched roof and went to bathe in the sea.





TEXT 81





hena-kāle prabhu āilā tāṅhāre milite



cāle śloka dekhi prabhu lāgilā paḍite



SYNONYMS



*hena*-kāle-at that time; *prabhu*-Śrī Caitanya Mahāprabhu; *āilā*-came there; *tāṅhāre milite*-to meet him; *cāle*-in the thatched roof; *śloka*-verse; *dekhi*-seeing; *prabhu*-Śrī Caitanya Mahāprabhu; *lāgilā*-began; *paḍite*-to read.



TRANSLATION



At that time, Śrī Caitanya Mahāprabhu went there to meet him, and when He saw the leaf pushed into the roof and saw the verse, He began to read it.





TEXT 82





śloka paḍi' prabhu sukhe premāviṣṭa hailā



hena-kāle rūpa-gosāñi snāna kari' āilā



SYNONYMS



*śloka paḍi'*-reading this verse; *prabhu*-Śrī Caitanya Mahāprabhu; *sukhe*-in great happiness; *prema-āviṣṭa hailā*-became overwhelmed by ecstatic love; *hena*-kāle-at that time; *rūpa*-gosāñi-Śrīla Rūpa Gosvāmī; *snāna kari'*-after taking his bath; *āilā*-came back.



TRANSLATION



After reading the verse, Śrī Caitanya Mahāprabhu was overwhelmed by ecstatic love. At that very time, Rūpa Gosvāmī returned, having finished bathing in the sea.





TEXT 83





prabhu tāṅre cāpaḍa māri' kahite lāgilā



prabhu dekhi' daṇḍavat prāṅgaṇe padilā



SYNONYMS



*prabhu dekhi'*-after seeing the Lord there; *daṇḍavat*-obeisances; *prāṅgaṇe*-in the courtyard; *paḍilā*-fell down; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-to Rūpa Gosvāmī; *cāpaḍa māri'*-giving a mild slap; *kahite lāgilā*-began to speak.



TRANSLATION



Seeing the Lord, Śrī Rūpa Gosvāmī fell flat in the courtyard to offer obeisances. The Lord slapped him mildly in love and spoke as follows.





TEXT 84





'gūḍha mora hṛdaya tuñi jānilā kemane?'



eta kahi' rūpe kailā dṛḍha āliṅgane



SYNONYMS



*gūḍha*-very confidential; *mora*-My; *hṛdaya*-heart; *tuñi*-you; *jānilā*-knew; *kemane*-how; *eta kahi'*-saying this; *rūpe*-to Rūpa Gosvāmī; *kailā*-did; *dṛḍha āliṅgane*-firm embracing.



TRANSLATION



My heart is very confidential. How did you know My mind in this way?" After saying this, He firmly embraced Rūpa Gosvāmī.





TEXT 85





sei śloka lañā prabhu svarūpe dekhāilā



svarūpera parīkṣā lāgi' tāṅhāre puchilā



SYNONYMS



*sei śloka*-that verse; *lañā*-taking; *prabhu*-Śrī Caitanya Mahāprabhu; *svarūpe dekhāilā*-showed to Svarūpa Dāmodara; *svarūpera*-of Svarūpa Dāmodara Gosāñi; *parīkṣā lāgi'*-for the examination; *taṅhāre puchilā*-He inquired from him.



TRANSLATION



Śrī Caitanya Mahāprabhu took that verse and showed it to Svarūpa Dāmodara for him to examine. Then the Lord questioned him.





TEXT 86





'mora antara-vārtā rūpa jānila kemane?'



svarūpa kahe--'jāni, kṛpā kariyācha āpane



SYNONYMS



*mora antara*-vārtā-My internal intentions; *rūpa*-Rūpa Gosvāmī; *jānila*-knew; *kemane*-how; *svarūpa kahe*-Svarūpa replied; *jāni*-I can understand; *kṛpā kariyācha*-You have bestowed Your mercy; *āpane*-personally.



TRANSLATION



How could Rūpa Gosvāmī have understood My heart?" the Lord asked. Svarūpa Dāmodara replied, "I can understand that You have already bestowed Your causeless mercy upon him.





TEXT 87





anyathā e artha kāra nāhi haya jñāna



tumi pūrve kṛpā kailā, kari anumāna"



SYNONYMS



*anyathā*-otherwise; *e artha*-this confidential meaning; *kāra*-of anyone; *nāhi*-not; *haya*-is; *jñāna*-the knowledge; *tumi*-You; *pūrve*-before this; *kṛpā kailā*-bestowed mercy; *kari anumāna*-I can conjecture.



TRANSLATION



No one could otherwise understand this meaning. I can therefore guess that previously You bestowed upon him Your causeless mercy."





TEXT 88





prabhu kahe,--"iṅho āmāya prayāge milila



yogya-pātra jāni iṅhāya mora kṛpā ta' ha-ila



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu replies; *iṅho*-Rūpa Gosvāmī; *āmāya*-with Me; *prayāge*-at Prayāga; *milila*-met; *yogya*-pātra jāni-knowing him to be a suitable person; *iṅhāya*-unto him; *mora*-My; *kṛpā ta' ha*-ila-there was mercy.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "Rūpa Gosvāmī met Me at Prayāga. Knowing him to be a suitable person, I naturally bestowed My mercy upon him.





TEXT 89





tabe śakti sañcāri' āmi kailuṅ upadeśa



tumiha kahio ihāṅya rasera viśeṣa"



SYNONYMS



*tabe*-thereupon; *śakti sañcāri'*-empowering him with My transcendental potency; *āmi*-I; *kailuṅ upadeśa*-gave instruction; *tumiha*-you also; kahio-

SYNONYMS



inform; *ihāṅya*-unto him; *rasera viśeṣa*-particular information about transcendental mellows.



TRANSLATION



I thereupon also bestowed upon him My transcendental potency. Now you also should give him instructions. In particular, instruct him in transcendental mellows."





TEXT 90





svarūpa kahe--"yāte ei śloka dekhiluṅ



tumi kariyācha kṛpā, tavaṅhi jānilu



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara says; *yāte*-since; *ei śloka*-this verse; *dekhiluṅ*-I have seen; *tumi*-You; *kariyācha kṛpā*-have bestowed Your mercy; *tavaṅhi*-immediately; *jānilu*-I could understand.



TRANSLATION



Svarūpa Dāmodara said, "As soon as I saw the unique composition of this verse, I could immediately understand that You had bestowed upon him Your special mercy.





TEXT 91





phalena phala-kāraṇam anumīyate



SYNONYMS



*phalena*-by the result; *phala-kāraṇam*-the origin of the result; *anumīyate*-one can guess.



TRANSLATION



By seeing a result, one can understand the cause of that result.'



PURPORT



This verse is from the doctrines of nyāya, or logic.





TEXT 92





svargāpagā-hema-mṛṇālinīnāṁ



nānā-mṛṇālāgra-bhujo bhajāmaḥ



annānurūpāṁ tanu-rūpa-ṛddhiṁ



kāryaṁ nidānād dhi guṇān adhīte



SYNONYMS



*svarga-āpagā*-of the Ganges water flowing in the heavenly planets; *hema*-golden; *mṛṇālinīnām*-of the lotus flowers; *nānā*-various; *mṛṇāla*-agra-bhujaḥ-those who eat the tops of the stems; *bhajāmaḥ*-we get; *anna*-anurūpām-according to the food; *tanu-rūpa-ṛddhim*-an abundance of bodily beauty; *kāryam*-the effect; *nidānāt*-from the cause; *hi*-certainly; *guṇān*-qualities; *adhīte*-one obtains.



TRANSLATION



The River Ganges flowing from the heavenly planets is full of golden lotus flowers, and we, the residents of those planets, eat the stems of the flowers. Thus we are very beautiful, more so than the inhabitants of any other planet. This is due to the law of cause and effect, for if one eats food in the mode of goodness, the mode of goodness increases the beauty of his body.' "



PURPORT



One's bodily luster and beauty, one's constitution, one's activities and one's qualities all depend on the law of cause and effect. There are three qualities in material nature, and as stated in the *Bhagavad-gītā* (13.22), kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu: one takes birth in a good or bad family according to his previous association with the qualities of material nature. Therefore one seriously eager to achieve transcendental perfection, Kṛṣṇa consciousness, must eat Kṛṣṇa prasāda. Such food is sāttvika, or in the material quality of goodness, but when offered to Kṛṣṇa it becomes transcendental. Our Kṛṣṇa consciousness movement distributes Kṛṣṇa prasāda, and those who eat such transcendental food are sure to become devotees of the Lord. This is a very scientific method, as stated in this verse from Nala-naiṣadha (3.17): kāryaṁ nidānād dhi guṇān adhīte. If in all one's activities he strictly adheres to the mode of goodness, he will certainly develop his dormant Kṛṣṇa consciousness and ultimately become a pure devotee of Lord Kṛṣṇa.





Unfortunately at the present moment the bodily constitutions of the leaders of society, especially the governmental leaders, are polluted. As described in *Śrīmad-Bhāgavatam* (12.1.40):



asaṁskṛtāḥ kriyā-hīnā

rajasā tamasāvṛtāḥ

prajās te bhakṣayiṣyanti

mlecchā rājanya-rūpiṇaḥ



Such leaders have no chance to purify their eating. Politicians meet together and exchange good wishes by drinking liquor, which is so polluted and sinful that naturally drunkards and meat-eaters develop a degraded mentality in the mode of ignorance. The processes of eating in different modes are explained in the *Bhagavad-gītā*, wherein it is stated that those who eat rice, wheat, vegetables, milk products, fruit and sugar are situated in the elevated quality of goodness. Therefore if we want a happy and tranquil political situation, we must select leaders who eat Kṛṣṇa prasāda. Otherwise the leaders will eat meat and drink wine, and thus they will be asaṁskṛtāḥ, unreformed, and kriyā-hīnāḥ, devoid of spiritual behavior. In other words, they will be mlecchas and yavanas, or men who are unclean in their habits. Through taxation, such men exploit the citizens as much as possible, and in this way they devour the citizens of the state instead of benefiting them. We therefore cannot expect a government to be efficient if it is headed by such unclean mlecchas and yavanas.





TEXT 93





cāturmāsya rahi' gauḍe vaiṣṇava calilā



rūpa-gosāñi mahāprabhura caraṇe rahilā



SYNONYMS



*cāturmāsya rahi'*-remaining four months for Cāturmāsya; *gauḍe*-to Bengal; *vaiṣṇava*-all the devotees; *calilā*-returned; *rūpa*-gosāñi-Śrīla Rūpa Gosvāmī; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *caraṇe*-at the shelter of His lotus feet; *rahilā*-remained.



TRANSLATION



After the four months of Cāturmāsya [Śrāvaṇa, Bhādra, Āśvina and Kārttika], all the Vaiṣṇavas of Bengal returned to their homes, but Śrīla Rūpa Gosvāmī remained in Jagannātha Purī under the shelter of the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 94





eka-dina rūpa karena nāṭaka likhana



ācambite mahāprabhura haila āgamana



SYNONYMS



*eka-dina*-one day; *rūpa*-Rūpa Gosvāmī; *karena*-does; *nāṭaka*-drama; *likhana*-writing; *ācambite*-all of a sudden; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *haila*-there was; *āgamana*-the coming.



TRANSLATION



One day while Rūpa Gosvāmī was writing his book, Śrī Caitanya Mahāprabhu suddenly appeared.





TEXT 95





sambhrame duṅhe uṭhi' daṇḍavat hailā



duṅhe āliṅgiyā prabhu āsane vasilā



SYNONYMS



*sambhrame*-with great respect; *duṅhe*-Haridāsa Ṭhākura and Rūpa Gosvāmī; *uṭhi'*-standing up; *daṇḍavat hailā*-fell down to offer obeisances; *duṅhe*-the two of them; *āliṅgiyā*-embracing; *prabhu*-Śrī Caitanya Mahāprabhu; *āsane vasilā*-sat down on a seat.



TRANSLATION



As soon as Haridāsa Ṭhākura and Rūpa Gosvāmī saw the Lord coming, they both stood up and then fell down to offer Him their respectful obeisances. Śrī Caitanya Mahāprabhu embraced them both and then sat down.





TEXT 96





'kyā puṅthi likha?' bali' eka-patra nilā



akṣara dekhiyā prabhu mane sukhī hailā



SYNONYMS



*kyā*-what; *puṅthi*-book; *likha*-you are writing; *bali'*-saying this; *eka*-patra nilā-took one page written on a palm leaf; *akṣara*-the good handwriting; *dekhiyā*-seeing; *prabhu*-Śrī Caitanya Mahāprabhu; *mane*-in the mind; *sukhī hailā*-became very happy.



TRANSLATION



The Lord inquired, "What kind of book are you writing?" He held up a palm leaf that was a page of the manuscript, and when He saw the fine handwriting, His mind was very pleased.





TEXT 97





śrī-rūpera akṣara--yena mukutāra pāṅti



prīta hañā karena prabhu akṣarera stuti



SYNONYMS



*śrī-rūpera akṣara*-the handwriting of Rūpa Gosvāmī; *yena*-like; *mukutāra pāṅti*-a row of pearls; *prīta hañā*-being pleased; *karena*-does; *prabhu*-Śrī Caitanya Mahāprabhu; *akṣarera stuti*-praise of the handwriting of Śrīla Rūpa Gosvāmī.



TRANSLATION



Thus being pleased, the Lord praised the writing by saying, "The handwriting of Rūpa Gosvāmī is just like rows of pearls."





TEXT 98





sei patre prabhu eka śloka ye dekhilā



paḍitei śloka, preme āviṣṭa ha-ilā



SYNONYMS



*sei patre*-on that palm leaf; *prabhu*-Śrī Caitanya Mahāprabhu; *eka śloka*-one verse; *ye*-which; *dekhilā*-He saw; *paḍitei*-by reading; *śloka*-the verse; *preme*-ecstatic love; *āviṣṭa ha-ilā*-was overwhelmed.



TRANSLATION



While reading the manuscript, Śrī Caitanya Mahāprabhu saw a verse on that page, and as soon as He read it He was overwhelmed by ecstatic love.





TEXT 99





tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye



karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām



cetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṇāṁ kṛtiṁ



no jāne janitā kiyadbhir amṛtaiḥ kṛṣṇeti varṇa-dvayī



SYNONYMS



*tuṇḍe*-in the mouth; *tāṇḍavinī*-dancing; *ratim*-the inspiration; *vitanute*-expands; *tuṇḍa-āvalī-labdhaye*-to achieve many mouths; *karṇa*-of the ear; *kroḍa*-in the hole; *kaḍambinī*-sprouting; *ghaṭayate*-causes to appear; *karṇa-arbudebhyaḥ spṛhām*-the desire for millions of ears; *cetaḥ-prāṅgaṇa*-in the courtyard of the heart; *saṅginī*-being a companion; *vijayate*-conquers; *sarva-indriyāṇām*-of all the senses; *kṛtim*-the activity; *no*-not; *jāne*-I know; *janitā*-produced; *kiyadbhiḥ*-of what measure; *amṛtaiḥ*-by nectar; *kṛṣṇa*-the name of Kṛṣṇa; *iti*-thus; *varṇa-dvayī*-the two syllables.



TRANSLATION



"I do not know how much nectar the two syllables 'Kṛṣ-ṇa' have produced. When the holy name of Kṛṣṇa is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert."



PURPORT



This verse is included in the Vidagdha-mādhava (1.15), a seven-act play written by Śrīla Rūpa Gosvāmī describing the pastimes of Śrī Kṛṣṇa in Vṛndāvana.





TEXT 100





śloka śuni haridāsa ha-ila ullāsī



nācite lāgilā ślokera artha praśaṁsi'



SYNONYMS



*śloka śuni'*-hearing this verse; *hari*-dāsa-Haridāsa Ṭhākura; *ha*-ilā ullāsī-became very jubilant; *nācite lāgilā*-he began to dance; *ślokera*-of the verse; *artha praśaṁsi'*-praising the meaning.



TRANSLATION



When Śrī Caitanya Mahāprabhu chanted this verse, Haridāsa Ṭhākura, upon hearing the vibration, became jubilant and began dancing and praising its meaning.





TEXT 101





kṛṣṇa-nāmera mahimā śāstra-sādhu-mukhe jāni



nāmera mādhurī aiche kāhāṅ nāhi śuni



SYNONYMS



*kṛṣṇa-nāmera mahimā*-the glories of the holy name of Lord Kṛṣṇa; *śāstra*-of the revealed scriptures; *sādhu*-of the devotees; *mukhe*-in the mouth; *jāni*-we can understand; *nāmera mādhurī*-the sweetness of the holy name; *aiche*-in that way; *kāhāṅ*-anywhere else; *nāhi śuni*-we do not hear.



TRANSLATION



One has to learn about the beauty and transcendental position of the holy name of the Lord by hearing the revealed scriptures from the mouths of devotees. Nowhere else can we hear of the sweetness of the Lord's holy name.



PURPORT



It is said in the *Padma Purāṇa*, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ. Chanting and hearing of the transcendental holy name of the Lord cannot be performed by the ordinary senses. The transcendental vibration of the Lord's holy name is completely spiritual. Thus it must be received from spiritual sources and must be chanted after having been heard from a spiritual master. One who hears the chanting of the Hare Kṛṣṇa mantra must receive it from the spiritual master by aural reception. Śrīla Sanātana Gosvāmī has forbidden us to hear the holy name of Kṛṣṇa chanted by non-Vaiṣṇavas, such as professional actors and singers, for it will have no effect. It is like milk touched by the lips of a serpent, as stated in the padma purāṇa:





avaiṣṇava-mukhodgīrṇaṁ

pūtaṁ hari-kathāmṛtam

śravaṇaṁ naiva kartavyaṁ

sarpocchiṣṭaṁ yathā payaḥ



As far as possible, therefore, the devotees in the Kṛṣṇa consciousness movement gather to chant the holy name of Kṛṣṇa in public so that both the chanters and the listeners may benefit.





TEXT 102





tabe mahāprabhu duṅhe kari' āliṅgana



madhyāhna karite samudre karilā gamana



SYNONYMS



*tabe*-then; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *duṅhe*-unto both Rūpa Gosvāmī and Haridāsa Ṭhākura; *kari'*-doing; *āliṅgana*-embracing; *madhya-ahna karite*-to perform His noontime duties; *samudre*-o the seaside; *karilā gamana*-went.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu embraced both Haridāsa and Rūpa Gosvāmī and left for the seaside to perform His noontime duties.





TEXTS 103-104





āra dina mahāprabhu dekhi' jagannātha



sārvabhauma-rāmānanda-svarūpādi-sātha



sabe mili' cali āilā śrī-rūpe milite



pathe tāṅra guṇa sabāre lāgilā kahite



SYNONYMS



*āra dina*-he next day; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *dekhi'*-seeing; *jagannātha*-Lord Jagannātha in the temple; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *rāmānanda*-Rāmānanda Rāya; *svarūpa-ādi*-Svarūpa Dāmodara Gosvāmī; *sātha*-along with; *sabe mili'*-meeting all together; *cali āilā*-came there; *śrī-rūpe milite*-to meet Śrīla Rūpa Gosvāmī; *pathe*-on the way; *tāṅra*-of Rūpa Gosvāmī; *guṇa*-all the good qualities; *sabāre*-unto all the personal associates; *lāgilā kahite*-began to speak.



TRANSLATION



On the next day, after visiting the temple of Jagannātha as usual, Śrī Caitanya Mahāprabhu met Sārvabhauma Bhaṭṭācārya, Rāmānanda Rāya and Svarūpa Dāmodara. They all went together to Śrīla Rūpa Gosvāmī, and on the way the Lord greatly praised his qualities.





TEXT 105





dui śloka kahi' prabhura haila mahā-sukha



nija-bhaktera guna kahe hañā pañca-mukha



SYNONYMS



*dui śloka kahi'*-reciting two verses; *prabhura*-of Śrī Caitanya Mahāprabhu; *haila*-there was; *mahā*-sukha-great pleasure; *nija-bhaktera*-of His own devotee; *guṇa*-the qualities; *kahe*-describes; *hañā*-as if becoming; *pañca*-mukha-five-mouthed.



TRANSLATION



When Śrī Caitanya Mahāprabhu recited the two important verses, He felt great pleasure; thus, as if He had five mouths, He began to praise His devotee.



PURPORT



The two verses referred to are those beginning with priyaḥ so 'yam (79) and tuṇḍe tāṇḍavinī (99).





TEXT 106





sārvabhauma-rāmānande parīkṣā karite



śrī-rūpera guṇa duṅhāre lāgilā kahite



SYNONYMS



*sārvabhauma*-rāmānande-Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya; *parīkṣā karite*-to examine; *śrī-rūpera guṇa*-the transcendental qualities of Śrīla Rūpa Gosvāmī; *duṅhāre*-unto both of them; *lāgilā kahite*-He began to praise.



TRANSLATION



Just to examine Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya, the Lord began to praise the transcendental qualities of Śrī Rūpa Gosvāmī before them.





TEXT 107





'īśvara-svabhāva'--bhaktera nā laya aparādha



alpa-sevā bahu māne ātma-paryanta prasāda



SYNONYMS



*īśvara-svabhāva*-the characteristic of the Supreme Personality of Godhead; *bhaktera*-of the pure devotee; *nā laya*-does not take; *aparādha*-any offense; *alpa-sevā*-very small service; *bahu māne*-the Lord accepts as very great; *ātma*-paryanta-giving Himself; *prasāda*-mercy.



TRANSLATION



Characteristically, the Supreme Personality of Godhead does not take seriously an offense committed by a pure devotee. The Lord accepts whatever small service a devotee renders as being such a great service that He is prepared to give even Himself, not to speak of other benedictions.





TEXT 108





bhṛtyasya paśyati gurūn api nāparādhān



sevāṁ manāg api kṛtāṁ bahudhābhyupaiti



āviṣkaroti piśuneṣv api nābhyasūyāṁ



śīlena nirmala-matiḥ puruṣottamo 'yam



SYNONYMS



*bhṛtyasya*-of the servant; *paśyati*-He sees; *gurūn*-very great; *api*-although; *na*-not; *aparādhān*-the offenses; *sevām*-service; *manāk api*-however small; *kṛtām*-performed; *bahu*-dhā-as great; *abhyupaiti*-accepts,; *āviṣkaroti*-manifests; *piśuneṣu*-on the enemies; *api*-also; *na*-not; *abhyasūyām*-envy; *śīlena*-by gentle behavior; *nirmala*-matiḥ-naturally clean-minded; *puruṣottamaḥ*-the Supreme Personality of Godhead, the best of all personalities; *ayam*-this.



TRANSLATION



"The Supreme Personality of Godhead, who is known as Puruṣottama, the greatest of all persons, has a pure mind. He is so gentle that even if His servant is implicated in a great offense, He does not take it very seriously. Indeed, if His servant renders some small service, the Lord accepts it as being very great. Even if an envious person blasphemes the Lord, the Lord never manifests anger against him. Such are His great qualities."



PURPORT



This verse is from the *Bhakti-rasāmṛta-sindhu* (2.1.138) by Śrīla Rūpa Gosvāmī.





TEXT 109





bhakta-saṅge prabhu āilā, dekhi' dui jana



daṇḍavat hañā kailā caraṇa vandana



SYNONYMS



*bhakta*-saṅge-accompanied by other devotee associates; *prabhu*-Śrī Caitanya Mahāprabhu; *āilā*-came; *dekhi'*-seeing this; *dui jana*-Rūpa Gosvāmī and Haridāsa Ṭhākura; *daṇḍavat hañā*-falling flat like logs; *kailā*-did; *caraṇa vandana*-prayers to their lotus feet.



TRANSLATION



When Haridāsa Ṭhākura and Rūpa Gosvāmī saw that Śrī Caitanya Mahāprabhu had come with His intimate devotees, they both immediately fell down like logs and offered prayers to their lotus feet.





TEXT 110





bhakta-saṅge kailā prabhu duṅhāre milana



piṇḍāte vasilā prabhu lañā bhakta-gaṇa



SYNONYMS



*bhakta*-saṅge-with His intimate associates; *kailā*-did; *prabhu*-Śrī Caitanya Mahāprabhu; *duṅhāre*-the two (Rūpa Gosvāmī and Haridāsa Ṭhākura); *milana*-meeting; *piṇḍāte*-on a raised place; *vasilā*-sat down; *prabhu*-Śrī Caitanya Mahāprabhu; *lañā bhakta*-gaṇa-with His personal devotees.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu and His personal devotees met Rūpa Gosvāmī and Haridāsa Ṭhākura. The Lord then sat down in an elevated place with His devotees.





TEXT 111





rūpa haridāsa duṅhe vasilā piṇḍā-tale



sabāra āgrahe nā uṭhilā piṅḍāra upare



SYNONYMS



*rūpa hari*-dāsa-Rūpa Gosvāmī and Haridāsa Ṭhākura; *duṅhe*-both of them; *vasilā*-sat down; *piṇḍā*-tale-at the foot of the raised place where Śrī Caitanya Mahāprabhu was sitting; *sabāra*-of all of the devotees; *āgrahe*-the insistence; *nā uṭhilā*-did not rise; *piṅḍāra upare*-the top of the raised place where Śrī Caitanya Mahāprabhu was sitting with His devotees.



TRANSLATION



Rūpa Gosvāmī and Haridāsa Ṭhākura sat at the foot of the elevated place where Śrī Caitanya Mahāprabhu was sitting. Although everyone asked them to sit on the same level as the Lord and His associates, they did not do so.





TEXT 112





'pūrva-śloka paḍa, rūpa' prabhu ājñā kailā



lajjāte nā paḍe rūpa mauna dharilā



SYNONYMS



*pūrva-śloka*-he previous verse; *paḍa*-just read; *rūpa*-My dear Rūpa; *prabhu*-Śrī Caitanya Mahāprabhu; *ājñā kailā*-ordered; *lajjāte*-in great shyness; *nā paḍe*-did not read; *rūpa*-Rūpa Gosvāmī; *mauna dharilā*-remained silent.



TRANSLATION



When Śrī Caitanya Mahāprabhu ordered Rūpa Gosvāmī to read the verse they had previously heard, Rūpa Gosvāmī, because of great shyness, did not read it but instead remained silent.





TEXT 113





svarūpa-gosāñi tabe sei śloka paḍila



śuni' sabākāra citte camatkāra haila



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosāñi; *tabe*-then; *sei*-that; *śloka paḍila*-recited the verse; *śuni'*-hearing this; *sabākāra*-of all of them; *citte*-in the minds; *camatkāra haila*-there was great wonder.



TRANSLATION



Then Svarūpa Dāmodara Gosvāmī recited the verse, and when all the devotees heard it, their minds were struck with wonder.





TEXT 114





priyaḥ so 'yaṁ kṛṣṇaḥ saha-cari kuru-kṣetra-militas



tathāhaṁ sā rādhā tad idam ubhayoḥ saṅgama-sukham



tathāpy antaḥ-khelan-madhura-muralī-pañcama-juṣe



mano me kālindī-pulina-vipināya spṛhayati



SYNONYMS



*priyaḥ*-very dear; *saḥ*-He; *ayam*-this; *kṛṣṇaḥ*-Lord Kṛṣṇa; *saha-cari*-O My dear friend; *kuru-kṣetra-militaḥ*-who is met on the field of Kurukṣetra; *tathā*-also; *aham*-I; *sā*-that; *rādhā*-Rādhārāṇī; *tat*-that; *idam*-this; *ubhayoḥ*-of both of Us; *saṅgama-sukham*-the happiness of meeting; *tathāpi*-still; *antaḥ*-within; *. khelan*-playing; *madhura*-sweet; *muralī*-of the flute; *pañcama*-the fifth note; *juṣe*-which delights in; *manaḥ*-the mind; *me*-My; *kālindī*-of the River Yamunā; *pulina*-on the ban k; *vipināya*-the trees; *spṛhayati*-desires.



TRANSLATION



"My dear friend, now I have met My very old and dear friend Kṛṣṇa on this field of Kurukṣetra. I am the same Rādhārāṇī, and now We are meeting together. It is very pleasant, but I would still like to go to the bank of the Yamunā beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the fifth note within that forest of Vṛndāvana."





TEXT 115





rāya, bhaṭṭācārya bale,--"tomāra prasāda vine



tomāra hṛdaya ei jānila kemane



SYNONYMS



*rāya*-Rāmānanda Rāya; *bhaṭṭācārya*-Sārvabhauma Bhaṭṭācārya; *bale*-say; *tomāra prasāda vine*-without Your special mercy; *tomāra hṛdaya*-Your mind; *ei*-this Rūpa Gosvāmī; *jānila*-understood; *kemane*-how.



TRANSLATION



After hearing this verse, both Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya said to Caitanya Mahāprabhu, "Without Your special mercy, how could this Rūpa Gosvāmī have understood Your mind?"





TEXT 116





āmāte sañcāri' pūrve kahilā siddhānta



ye saba siddhānte brahmā nāhi pāya anta



SYNONYMS



*āmāte*-within me; *sañcāri'*-creating all logical truths; *pūrve*-previously; *kahilā*-You express; *siddhānta*-conclusive statements; *ye*-which; *saba*-all of; *siddhānte*-conclusive statements; *brahmā*-even Lord Brahmā; *nāhi pāya anta*-cannot understand the limit.



TRANSLATION



Śrīla Rāmānanda Rāya admitted that previously Śrī Caitanya Mahāprabhu had empowered his heart so that he could express elevated and conclusive statements to which even Lord Brahmā has no access.





TEXT 117





tāte jāni--pūrve tomāra pāñāche prasāda



tāhā vinā nahe tomāra hṛdayānuvāda"



SYNONYMS



*tāte*-in such instances; *jāni*-I can understand; *pūrve*-previously; *tomāra*-Your; *pāñāche prasāda*-he has obtained special mercy; *tāhā vinā*-without that; *nahe*-there is not; *tomāra*-Your; *hṛdaya*-anuvāda-expression of feelings.



TRANSLATION



"Had you not previously bestowed Your mercy on him," they said, "it would not have been possible for him to express Your internal feelings."



PURPORT



Devotees acknowledge Śrī Caitanya Mahāprabhu's special mercy upon Śrīla Rūpa Gosvāmī in the following words:





śrī-caitanya-mano 'bhīṣṭaṁ-

sthāpitaṁ yena bhū-tale

svayaṁ rūpaḥ kadā mahyaṁ

dadāti sva-padāntikam



"When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?"





The special function of Śrīla Rūpa Gosvāmī is to establish the feelings of Śrī Caitanya Mahāprabhu. These feelings are His desires that His special mercy be spread throughout the world in this Kali-yuga.



pṛthivīte āche yata nagarādi-grāma

sarvatra pracāra haibe mora nāma



His desire is that all over the world everyone, in every village and every town, know of Śrī Caitanya Mahāprabhu and His saṅkīrtana movement. These are the inner feelings of Śrī Caitanya Mahāprabhu. Śrī Rūpa Gosvāmī committed to writing all these feelings of the Lord. Now again, by the mercy of Śrī Caitanya Mahāprabhu, the same feelings are being spread all over the world by the servants of the Gosvāmīs, and devotees who are pure and simple will appreciate this attempt. As concluded by Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī, however, those who are on the level of hogs and dogs will never appreciate such a great attempt. Yet this does not matter to the preachers of Śrī Caitanya Mahāprabhu's cult, for all over the world they will continue to perform this responsible work, even though persons who are like cats and dogs do not appreciate them.





TEXT 118





prabhu kahe,--"kaha rūpa, nāṭakera śloka



ye śloka śunile lokera yāya duḥkha-śoka



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *kaha*-please recite; *rūpa*-My dear Rūpa; *nāṭakera śloka*-the verse of your drama; *ye*-which; *śloka*-verse; *śunile*-hearing; *lokera*-of all people; *yāya*-go away; *duḥkha-śoka*-the unhappiness and lamentation.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu said, "My dear Rūpa, please recite that verse from your drama which, upon being heard, makes all people's unhappiness and lamentation go away."





TEXT 119





bāra bāra prabhu yadi tāre ājñā dila



tabe sei śloka rūpa-gosāñi kahila



SYNONYMS



*bāra bāra*-again and again; *prabhu*-Śrī Caitanya Mahāprabhu; *yadi*-when; *tāre*-him; *ājñā dila*-ordered; *tabe*-at that time; *sei śloka*-that particular verse; *rūpa-gosāñi*-of the name Rūpa Gosvāmī; *kahila*-recited.



TRANSLATION



When the Lord persisted in asking this again and again, Rūpa Gosvāmī recited that verse [as follows].





TEXT 120





tuṇḍe tāṇḍavinī ratiṁ vitanute tuṇḍāvalī-labdhaye



karṇa-kroḍa-kaḍambinī ghaṭayate karṇārbudebhyaḥ spṛhām



cetaḥ-prāṅgaṇa-saṅginī vijayate sarvendriyāṇāṁ kṛtiṁ



no jāne janitā kiyadbhir amṛtaiḥ kṛṣṇeti varṇa-dvayī



SYNONYMS



*tuṇḍe*-in the mouth; *tāṇḍavinī*-dancing; *ratim*-the inspiration; *vitanute*-expands; *tuṇḍa-āvalī-labdhaye*-to achieve many mouths; *karṇa*-of the ear; *kroḍa*-in the hole; *kaḍambinī*-sprouting; *ghaṭayate*-causes to appear; *karṇa-arbudebhyaḥ spṛhām*-the desire for millions of ears; *cetaḥ-prāṅgaṇa*-in the courtyard of the heart; *saṅginī*-being a companion; *vijayate*-conquers; *sarva-indriyāṇām*-of all the senses; *kṛtim*-the activity; *no*-not; *jāne*-I know; *janitā*-produced; *kiyadbhiḥ*-of what measures by; *amṛtaiḥ*-by nectar; *kṛṣṇa*-the name of Kṛṣṇa; *iti*-thus; *varṇa-dvayī*-the two syllables.



TRANSLATION



"I do not know how much nectar the two syllables 'Kṛṣ-ṇa' have produced. When the holy name of Kṛṣṇa is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert."





TEXT 121





yata bhakta-vṛnda āra rāmānanda rāya



śloka śuni' sabāra ha-ila ānanda-vismaya



SYNONYMS



*yata bhakta-vṛnda*-all the personal devotees of Śrī Caitanya Mahāprabhu; *āra*-and; *rāmānanda rāya*-of the name Rāmānanda Rāya; *śloka śuni'*-hearing this verse; *sabāra*-of everyone; *ha*-ila-there was; *ānanda*-vismaya-transcendental bliss and astonishment.



TRANSLATION



When all the devotees of Śrī Caitanya Mahāprabhu, especially Śrī Rāmānanda Rāya, heard this verse, they were all filled with transcendental bliss and were struck with wonder.





TEXT 122





sabe bale,--'nāma-mahimā śuniyāchi apāra



emana mādhurya keha nāhi varṇe āra'



SYNONYMS



*sabe bale*-every one of them said; *nāma-mahimā*-the glories of chanting the holy name; *śuniyāchi*-we have heard; *apāra*-many times; *emana*-this kind of; *mādhurya*-sweetness; *keha*-someone; *nāhi*-not; *varṇe*-describes; *āra*-else.



TRANSLATION



Everyone admitted that although they had heard many statements glorifying the holy name of the Lord, they had never heard such sweet descriptions as those of Rūpa Gosvāmī.





TEXT 123





rāya kahe,--"kon grantha kara hena jāni?



yāhāra bhitare ei siddhāntera khani?"



SYNONYMS



*rāya kahe*-Rāmānanda Rāya inquired; *kon*-what; *grantha*-dramatic literature; *kara*-you are writing; *hena*-such; *jāni*-I can understand; *yāhāra bhitare*-within which; *ei*-these; *siddhāntera khani*-a mine of conclusive statements.



TRANSLATION



Rāmānanda Rāya inquired, "What kind of drama are you writing? We ca understand that it is a mine of conclusive statements."





TEXT 124





svarūpa kahe,--"kṛṣṇa-līlāra nāṭaka karite



vraja-līlā-pura-līlā ekatra varṇite



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara replied on behalf of Rūpa Gosvāmī; *kṛṣṇa-līlāra*-of the pastimes of Lord Kṛṣṇa; *nāṭaka karite*-composing a drama; *vraja*-līlā-pura-līlā-His pastimes in Vṛndāvana and His pastimes in Mathurā and Dvārakā; *ekatra*-in one book; *varṇite*-to describe.



TRANSLATION



Svarūpa Dāmodara replied for Śrīla Rūpa Gosvāmī: "He wanted to compose a drama about the pastimes of Lord Kṛṣṇa. He planned to describe in one book both the pastimes of Vṛndāvana and those of Dvārakā and Mathurā.





TEXT 125





ārambhiyāchilā, ebe prabhu-ājñā pāñā



dui nāṭaka kariteche vibhāga kariyā



SYNONYMS



ārambhiyāchilā-Śrīla Rūpa Gosvāmī began; *ebe*-now; *prabhu-ājñā pāñā*-getting the order of Śrī Caitanya Mahāprabhu; *dui nāṭaka*-two different dramas; *kariteche*-he is compiling; *vibhāga kariyā*-dividing the original idea.



TRANSLATION



"He began it in that way, but now, following the order of Śrī Caitanya Mahāprabhu, he has divided it in two and is writing two plays, one concerning the pastimes of Mathurā and Dvārakā and the other concerning the pastimes of Vṛndāvana.





TEXT 126





vidagdha-mādhava āra lalita-mādhava



dui nāṭake prema-rasa adabhuta saba"



SYNONYMS



*vidagdha-mādhava*-one is named Vidagdha-mādhava; *āra*-and; *lalita*-mādhava-named Lalita-mādhava; *dui nāṭake*-in two plays; *prema*-rasa-ecstatic mellows of emotional love for Kṛṣṇa; *adabhuta*-wonderful; *saba*-all.



TRANSLATION



"The two plays are called Vidagdha-mādhava and Lalita-mādhava. Both of them wonderfully describe ecstatic emotional love of God."



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura informs us in this connection that Śrīla Rūpa Gosvāmī composed the drama known as Vidagdha-mādhava in the year Śakābda 1454, and he finished Lalita-mādhava in Śakābda 1459. The discussion between Rāmānanda Rāya and Śrīla Rūpa Gosvāmī at Jagannātha Purī took place in Śakābda 1437.





TEXT 127





rāya kahe,--"nāndī-śloka paḍa dekhi, śuni?"



śrī-rūpa śloka paḍe prabhu-ājñā māni'



SYNONYMS



*rāya kahe*-Śrī Rāmānanda Rāya says; *nāndī-śloka paḍa*-please recite the introductory verse; *dekhi*-so that I can see; *śuni*-so that I can hear; *śrī*-rūpa śloka paḍe-Rūpa Gosvāmī recites the verse; *prabhu-ājñā māni'*-accepting the order of Śrī Caitanya Mahāprabhu.



TRANSLATION



Rāmānanda Rāya said, "PIease recite the introductory verse of Vidagdhamādhava so that I can hear and examine it." Thus Śrī Rūpa Gosvāmī, being ordered by Śrī Caitanya Mahāprabhu, recited the verse (1.1).





TEXT 128





sudhānāṁ cāndrīṇām api madhurimonmāda-damanī



dadhānā rādhādi-praṇaya-ghana-sāraiḥ surabhitām



samantāt santāpodgama-viṣama-saṁsāra-saraṇī-



praṇītāṁ te tṛṣṇāṁ haratu hari-līlā-śikhariṇī



SYNONYMS



*sudhānām*-of the nectar; *cāndrīṇām*-produced on the moon; *api*-even; *madhurimā*-the sweetness; *unmāda*-damanī-overpowering the pride; *dadhānā*-distributing; *rādhā-ādi*-of Śrīmatī Rādhārāṇī and Her companions; *praṇaya-ghana*-of the concentrated loving affairs; *sāraiḥ*-by the essence; *surabhitām*-a good fragrance; *samantāt*-everywhere; *santāpa*-miserable conditions; *udgama*-generating; *viṣama*-very dangerous; *saṁsāra*-saraṇī-on the path of material existence; *praṇītām*-created; *te*-your; *tṛṣṇām*-desires; *haratu*-let it take away; *hari-līlā*-the pastimes of Śrī Kṛṣṇa; *śikhariṇī*-exactly like a combination of yogurt and sugar candy.



TRANSLATION



"May the pastimes of Śrī Kṛṣṇa reduce the miseries existing in the material world and nullify all unwanted desires. The pastimes of the Supreme Personality of Godhead are like śikhariṇī, a blend of yogurt and sugar candy. They overpower the pride of even the nectar produced on the moon, for they distribute the sweet fragrance of the concentrated loving affairs of Śrīmatī Rādhārāṇī and the gopīs."





TEXT 129





rāya kahe,--'kaha iṣṭa-devera varṇana'



prabhura saṅkoce rūpa nā kare paṭhana



SYNONYMS



*rāya kahe*-Rāmānanda Rāya says; *kaha*-now speak; *iṣṭa*-devera varṇana-description of your worshipable Deity; *prabhura saṅkoce*-embarrassment in the presence of Śrī Caitanya Mahāprabhu; *rūpa*-Rūpa Gosvāmī; *nā kare*-does not do; *paṭhana*-recitation.



TRANSLATION



Rāmānanda Rāya said, "Now please recite the description of the glories of your worshipable Deity." Rūpa Gosvāmī, however, hesitated due to embarrassment because Śrī Caitanya Mahāprabhu was present.





TEXT 130





prabhu kahe,--"kaha, kene kara saṅkoca-lāje?



granthera phala śunāibā vaiṣṇava samāje?"



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu says; *kaha*-speak up; *kene*-why; *kara*-you do; *saṅkoca-lāje*-in shame and embarrassment; *granthera*-of the book; *phala*-the fruit; *śunāibā*-you should make heard; *vaiṣṇava-samāje*-in the society of pure devotees.



TRANSLATION



The Lord, however, encouraged Rūpa Gosvāmī, saying, "Why are you embarrassed? You should recite it so the devotees can hear the good fruit of your writing."





TEXT 131





tabe rūpa-gosāñi yadi śloka paḍila



śuni' prabhu kahe,--'ei ati stuti haila'



SYNONYMS



*tabe*-at that time; *rūpa-gosāñi*-of the name Rūpa Gosvāmī; *yadi*-when; *śloka paḍila*-recited the verse; *śuni'*-hearing this; *prabhu kahe*-Śrī Caitanya Mahāprabhu says; *ei*-this; *ati stuti*-exaggerated offering of prayers; *haila*-was.



TRANSLATION



When Rūpa Gosvāmī thus recited his verse, Caitanya Mahāprabhu disapproved of it because it described His personal glories. He expressed the opinion that it was an exaggerated explanation.





TEXT 132





anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau



samarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyam



hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ



sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ



SYNONYMS



*anarpita*-not bestowed; *carīm*-having been formerly; *cirāt*-for a long time; *karuṇayā*-by causeless mercy; *avatīrṇaḥ*-descended; *kalau*-in the Age of Kali; *samarpayitum*-to bestow; *unnata*-elevated; *ujjvala-rasām*-the conjugal mellow; *sva-bhakti*-of His own service; *śriyam*-the treasure; *hariḥ*-the Supreme Lord; *puraṭa*-than gold; *sundara*-more beautiful; *dyuti*-of splendor; *kadamba*-with a multitude; *sandīpitaḥ*-illuminated; *sadā*-always; *hṛdaya-kandare*-in the cavity of the heart; *sphuratu*-let Him be manifest; *vaḥ*-your; *śacī-nandanaḥ*-the son of mother Śacī.



TRANSLATION



"May the Supreme Lord, who is known as the son of Śrīmatī Śacīdevī, be transcendentally situated in the innermost core of your heart. Resplendent with the radiance of molten gold, He has descended in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most elevated mellow of devotional service, the mellow of conjugal love."



PURPORT



This verse (Vidagdha-mādhava 1.2) also appears in *Ādi-līlā* (1.4 and 3.4). In his commentary on Vidagdha-mādhava, Śrīla Viśvanātha Cakravartī Ṭhākura remarks: mahā-prabhoḥ sphūrtiṁ vinā hari-līlā-rasāsvādanānupapatter iti bhāvaḥ. Without the mercy of Śrī Caitanya Mahāprabhu, one cannot describe the pastimes of the Supreme personality of Godhead. Therefore Śrīla Rūpa Gosvāmī said, vaḥ yuṣmākaṁ hṛdaya-rūpa-guhā yāṁ śacī-nandano hariḥ, pakṣe, siṁhaḥ sphuratu: "May Śrī Caitanya Mahāprabhu, who is exactly like a lion that kills all the elephants of desire, be awakened within everyone's heart, for by His merciful blessings one can understand the transcendental pastimes of Kṛṣṇa."





TEXT 133





saba bhakta-gaṇa kahe śloka śuniyā



kṛtārtha karilā sabāya śloka śunāñā



SYNONYMS



*saba bhakta-gaṇa*-all the devotees present there; *kahe*-say; *śloka śuniyā*-hearing this verse; *kṛta-artha karilā*-you have obliged; *sabāya*-everyone; *śloka śunāñā*-by reciting this verse.



TRANSLATION



All the devotees present so greatly appreciated this verse that they expressed their gratitude to Śrī Rūpa Gosvāmī for his transcendental recitation.





TEXT 134





rāya kahe,--"kon āmukhe pātra-sannidhāna?"



rūpa kahe,--"kāla-sāmye 'pravartaka' nāma"



SYNONYMS



*rāya kahe*-Rāmānanda Rāya says; *kon*-what; *āmukhe*-by introduction; *pātra*-sannidhāna-presence of the players; rūpa kahe-Śrīla Rūpa Gosvāmī replies; *kāla-sāmye*-in agreement of time; *pravartaka nāma*-the introduction called pravartaka.



TRANSLATION



Rāmānanda Rāya inquired, "How have you introduced the assembly of the players?" Rūpa Gosvāmī replied, "The players assemble at a suitable time under the heading of pravartaka.



PURPORT



In a drama all the actors are called pātra, or players. This is stated by Viśvanātha Kavirāja in the Sāhitya-darpaṇa (6.283):





divya-martye sa tad-rūpo

miśram anyataras tayoḥ

sūcayed vastu-bījaṁ vā-

mukhaṁ pātram athāpi vā



The meaning of āmukha is stated by Śrīla Rūpa Gosvāmī in the Nāṭaka-candrikā:





sūtra-dhāro naṭī brūte

sva-kāryaṁ pratiyuktitaḥ

prastutākṣepicitroktyā

yat tad āmukham īritam



When Śrīla Rāmānanda Rāya inquired about the arrangement for introducing the assembly of players in the drama, Rūpa Gosvāmī replied that when the players first enter the stage in response to the time, the introduction is technically called pravartaka. For an example one may consult the *Antya-līlā*, First Chapter, verse 17. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the introduction, which is technically called āmukha, may be of five different kinds, according to the Sāhitya-darpaṇa (6.288):





udghātyakaḥ kathodghātaḥ

prayogātiśayas tathā

pravartakāvalagite

pañca prastāvanā-bhidāḥ



Introductions may be classified as follows: (1) udghātyaka, (2) kathodghāta, (3) prayogātiśaya, (4) pravartaka and (5) avalagita. These five kinds of introduction are called āmukha. Thus Śrīla Rāmānanda Rāya asked which of the five introductions had been employed, and Śrīla Rūpa Gosvāmī replied that he had used the introduction called the pravartaka.





TEXT 135





ākṣiptaḥ kāla-sāmyena



praveśaḥ syāt pravartakaḥ



SYNONYMS



*ākṣiptaḥ*-set in motion; *kāla-sāmyena*-by a suitable time; *praveśaḥ*-the entrance; *syāt*-should be; *pravartakaḥ*-named pravartaka.



TRANSLATION



'When the entrance of the actors is set in motion by the arrival of a suitable time, the entrance is called pravartaka.'



PURPORT



This verse is from Nāṭaka-candrikā (12) by Śrīla Rūpa Gosvāmī.





TEXT 136





so 'yaṁ vasanta-samayaḥ samiyāya yasmin



pūrṇaṁ tam īśvaram upoḍha-navānurāgam



gūḍha-grahā rucirayā saha rādhayāsau



raṅgāya saṅgamayitā niśi paurṇamāsī



SYNONYMS



*saḥ*-that; *ayam*-this; *vasanta*-samayaḥ-springtime; *samiyāya*-had arrived; *yasmin*-in which; *pūrṇam*-the complete; *tam*-Him; *īśvaram*-the Supreme Personality of Godhead; *upoḍha*-obtained; *nava*-anurāgam-new attachment; *gūḍha-grahā*-which covered the stars; *rucirayā*-very beautiful; *saha*-with; rādhayā-Śrīmatī Rādhārāṇī; *asau*-that full-moon night; *raṅgāya*-for increasing the beauty; *saṅgamayitā*-caused to meet; *niśi*-at night; *paurṇamāsī*-the full-moon night.



TRANSLATION



'Springtime had arrived, and the full moon of that season inspired the Supreme Personality of Godhead, who is complete in everything, with new attraction to meet the beautiful Śrīmatī Rādhārāṇī at night to increase the beauty of Their pastimes.' "



PURPORT



Śrīla Bhaktivinoda Ṭhākura interprets this verse (Vidagdha-mādhava 1.10) in two ways, for Lord Kṛṣṇa and for Śrīmatī Rādhārāṇī. When interpreted for Kṛṣṇa, the night is understood to have been a dark moon night, and when interpreted for Śrīmatī Rādhārāṇī, it is considered to have been a full moon night.





TEXT 137





rāya kahe,--"prarocanādi kaha dekhi, śuni?"



rūpa kahe,--"mahāprabhura śravaṇecchā jāni"



SYNONYMS



rāya kahe-Śrīla Rāmānanda Rāya says; *prarocanādi kaha*-please recite the prarocanā; *dekhi*-I shall see; *śuni*-and hear; rūpa kahe-Śrīla Rūpa Gosāñi replies; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *śravaṇa*-icchā-desired to hear; *jāni*-I think.



TRANSLATION



Rāmānanda Rāya said, "Please recite the prarocanā portion so that I may hear and examine it." Śrī Rūpa replied, "I think that the desire to hear of Śrī Caitanya Mahāprabhu is prarocanā.



PURPORT



The method of inducing the audience to become more and more eager to hear by praising the time and place, the hero and the audience is called prarocanā. This is the statement regarding prarocanā in the Nāṭaka-candrikā:





deśa-kāla-kathā-vastu-

sabhyādīnāṁ praśaṁsayā

śrotṝṇām unmukhī-kāraḥ

kathiteyaṁ prarocanā



Similarly the Sāhitya-darpaṇa (6.286) says:





tasyāḥ prarocanā vīthī

tathā prahasanā-mukhe

aṅgānyatronmukhī-kāraḥ

praśaṁsātaḥ prarocanā



Any literature presented in Sanskrit must follow the rules and regulations mentioned in the authoritative reference books. The technical inquiries by Śrīla Rāmānanda Rāya and the replies of Śrīla Rūpa Gosvāmī indicate that both of them were expert and fully conversant with the techniques of writing drama.





TEXT 138





bhaktānām udagād anargala-dhiyāṁ vargo nisargojjvalaḥ



śīlaiḥ pallavitaḥ sa ballava-vadhū-bandho prabandho 'py asau



lebhe catvaratāṁ ca tāṇḍava-vidher vṛndāṭavī-garbha-bhūr



manye mad-vidha-puṇya-maṇḍala-parīpāko 'yam unmīlati



SYNONYMS



*bhaktānām*-of devotees; *udagāt*-has appeared; *anargala*-dhiyām-constantly thinking of Rādhā-Kṛṣṇa; *vargaḥ*-the assembly; *nisarga*-ujjvalaḥ-naturally very advanced; *śīlaiḥ*-with natural poetic decorations; *pallavitaḥ*-spread like the leaves of a tree; *saḥ*-that; *ballava-vadhū-bandhaḥ*-of the friend of the gopīs, Śrī Kṛṣṇa; *prabandhaḥ*-a literary composition; *api*-even; *asau*-that; *lebhe*-has achieved; *catvaratām*-the quality of a quadrangular place with level ground; *ca*-and; *tāṇḍava-vidheḥ*-for dancing; *vṛndā-aṭavī*-of the forest of Vṛndāvana; *garbha-bhūḥ*-the inner grounds; *manye*-I consider; *mat-vidha*-of persons like me; *puṇya-maṇḍala*-of groups of pious activities; *parīpākaḥ*-the full development; *ayam*-this; *unmīlati*-appears.



TRANSLATION



'The devotees now present are constantly thinking of the Supreme Lord and are therefore highly advanced. This work named Vidagdha-mādhava depicts the characteristic pastimes of Lord Kṛṣṇa with decorations of poetic ornaments. And the inner grounds of the forest of Vṛndāvana provide a suitable platform for the dancing of Kṛṣṇa with the gopīs. Therefore I think that the pious activities of persons like us, who have tried to advance in devotional service, have now attained maturity.'



PURPORT



This is verse eight of the First Act of Vidagdha-mādhava.





TEXT 139





abhivyaktā mattaḥ prakṛti-laghu-rūpād api budhā



vidhātrī siddhārthān hari-guṇa-mayī vaḥ kṛtir iyam



pulindenāpy agniḥ kimu samidham-unmathya janito



hiraṇya-śreṇīnām apaharati nāntaḥ-kaluṣatām



SYNONYMS



*abhivyaktā*-manifested; *mattaḥ*-from me; *prakṛti*-by nature; *laghu*-rūpāt-situated in a lower position; *api*-although; *budhāḥ*-O learned devotees; *vidhātrī*-which may bring about; *siddha-arthān*-all the objects of perfection; *hari*-guṇa-mayī-whose subject matter is the attributes of Kṛṣṇa; *vaḥ*-of you; *kṛtiḥ*-the poetic play known as Vidagdha-mādhava; *iyam*-this; *pulindena*-by the lowest class of men; *api*-although; *agniḥ*-a fire; *kimu*-whether; *samidham*-the wood; *unmathya*-rubbing; *janitaḥ*-produced; *hiraṇya*-of gold; *śreṇīnām*-of quantities; *apaharati*-vanquishes; *na*-not; *antaḥ*-inner; *kaluṣatām*-dirty things.



TRANSLATION



"O learned devotees, I am by nature ignorant and low, yet even though it is from me that Vidagdha-mādhava has come, it is filled with descriptions of the transcendental attributes of the Supreme Personality of Godhead. Therefore, wi Il not such literature bring about the attainment of the highest goal of life? Although its wood may be ignited by a low-class ma, fire can nevertheless purify gold. Although I am very low by nature, this book may help cleanse the dirt from within the hearts of the golden devotees.' "



PURPORT



This verse is also from Vidagdha-mādhava (1.6).





TEXT 140





rāya kahe,--"kaha dekhi premotpatti-kāraṇa?



pūrva-rāga, vikāra, ceṣṭā, kāma-likhana?"



SYNONYMS



rāya kahe-Śrīla Rāmānanda Rāya further inquires; *kaha*-please recite; *dekhi*-so that I may know; *prema. utpatti-kāraṇa*-the causes of awakening the loving propensity; *pūrva*-rāga-previous attachment; *vikāra*-transformation; *ceṣṭā*-endeavor; *kāma*-likhana-writing of letters disclosing the gopīs' attachment for Kṛṣṇa.



TRANSLATION



Then Rāmānanda Rāya inquired from Rūpa Gosvāmī about the causes of the loving affairs between Kṛṣṇa and the gopīs, such as previous attachment, transformations of love, endeavors for love, and exchanges of letters disclosing the gopīs' awakening love for Kṛṣṇa.





TEXT 141





krame śrī-rūpa-gosāñi sakali kahila



śuni' prabhura bhakta-gaṇera camatkāra haila



SYNONYMS



*krame*-gradually; *śrī*-rūpa-gosāñi-Śrīla Rūpa Gosvāmī; *sakali kahila*-explained everything; *śuni'*-hearing; *prabhura*-of Śrī Caitanya Mahāprabhu; *bhakta-gaṇera*-of the devotees; *camatkāra*-astonishment; *haila*-there was.



TRANSLATION



Śrīla Rūpa Gosvāmī gradually informed Rāmānanda Rāya about everything he asked. Hearing his explanations, all the devotees of Śrī Caitanya Mahāprabhu were struck with wonder.



PURPORT



Śrīla Rūpa Gosvāmī has explained kāma-likhana in his book Ujjvala-nīlamaṇi (Vipralambha-prakaraṇa 26):





sa lekhaḥ kāma-lekhaḥ syāt

yaḥ sva-prema-prakāśakaḥ

yuvatyā yūni yūnā ca

yuvatyāṁ saṁprahīyate



"Exchanges of letters between a young boy and young girl concerning their awakening of attachment for one another are called kāma-lekha."





TEXT 142





ekasya śrutam eva lumpati matiṁ kṛṣṇeti nāmākṣaraṁ



sāndronmāda-paramparām upanayaty anyas ya vaṁśī-kalaḥ



eṣa snigdha-ghana-dyutir manasi me lagnaḥ paṭe vīkṣaṇāt



kaṣṭaṁ dhik puruṣa-traye ratir abhūn manye mṛtiḥ śreyasī



SYNONYMS



*ekasya*-of one person; *śrutam*-heard; *eva*-certainly; *lumpati*-take away; *matim*-the mind; *kṛṣṇa iti*-Kṛṣṇa; *nāma-akṣaram*-the letters of the name; *sāndra-unmāda*-of intense madness; *paramparām*-a shower; *upanayati*-brings; *anyasya*-of another; *vaṁśī-kalaḥ*-the sound vibration of the flute; *eṣaḥ*-this third one; *snigdha*-giving love; *ghana*-dyutiḥ-lightninglike effulgence; *manasi*-in the mind; *me*-My; *lagnaḥ*-attachment; *paṭe*-in the picture; *vīkṣaṇāt*-by seeing; *kaṣṭam dhik*-oh, shame upon Me; *puruṣa-traye*-to three persons; *ratiḥ*-attachment; *abhūt*-has appeared; *manye*-I think; *mṛtiḥ*-death; *śreyasī*-better.



TRANSLATION



Experiencing previous attachment to Kṛṣṇa [pūrva-rāga], Śrīmatī Rādhārāṇī thought: "Since I have heard the name of a person called Kṛṣṇa, I have practically lost My good sense. Then, there is another person who plays His flute in such a way that after I hear the vibration, intense madness arises in My heart. And again there is still another person to whom My mind becomes attached when I see His beautiful lightning effulgence in His picture. Therefore I think that I am greatly condemned, for I have become simultaneously attached to three persons. It would be better for Me to die because of this."





PURPORT



This verse is from Vidagdha-mādhava (2.9).





TEXT 143





iyam sakhi suduḥsādhyā



rādhā hṛdaya-vedanā



kṛtā yatra cikitsāpi



kutsāyāṁ paryavasyati



SYNONYMS



*iyam*-this; *sakhi*-my dear friend; *suduḥsādhyā*-incurable; *rādhā*-of Śrīmatī Rādhārāṇī; *hṛdaya*-vedanā-palpitation of the heart; *kṛtā*-done; *yatra*-in which; *cikitsā*-treatment; *api*-although; *kutsāyām*-in defamation; *paryavasyati*-ends in.



TRANSLATION



"My dear friend, these palpitations of Śrīmatī Rādhārāṇī's heart are extremely difficult to cure. Even if one applied some medical treatment, it would only end in defamation."



PURPORT



This verse ( Vidagdha-mādhava 2.8) is spoken by Śrīmatī Rādhārāṇī Herself.





TEXT 144





dhari-a paḍicchanda-guṇaṁ



sundara maha mandire tumaṁ vasasi



taha taha rundhasi bali-aṁ



jaha jaha ca-idā palāemhi



SYNONYMS



*dhari*-a-capturing; *paḍicchanda-guṇam*-the quality of an artistic picture; *sundara*-O most beautiful one; *maha*-my; *mandire*-within the heart; *tumam*-You; *vasasi*-reside; *taha taha*-that much; *rundhasi*-You block; *bali-am*-by force; *jaha jaha*-as much as; *ca-idā*-being disturbed; *palāemhi*-I try to escape.



TRANSLATION



"O dearly beautiful, the artistic loveliness of Your picture is now impressed within My mind. Since You are now living within My mind, wherever I wish to run because I am agitated by impressions of You, I find that You, O My friend, are blocking My way."





PURPORT



This verse (Vidagdha-mādhava 2.33) is written in the Prākṛta language, not in Sanskrit. When transformed into Sanskrit, it reads as follows:





dhṛtvā praticchanda-guṇaṁ sundara mama mandire tvaṁ vasasi

tathā tathā ruṇatsi balitaṁ yathā yathā cakitā palāye



The meaning is the same, but the native language is different. It was spoken by Madhumaṅgala to Śrī Kṛṣṇa.





TEXT 145





agre vīkṣya śikhaṇḍa-khaṇḍam acirād utkampam ālambate



guñjānāṁ ca vilokanān muhur asau sāsraṁ parikrośati



no jāne janayann apūrva-naṭana-krīḍā-camatkāritāṁ



bālāyāḥ kila citta-bhūmim aviśat ko 'yaṁ navīna-grahaḥ



SYNONYMS



*agre*-in front; *vīkṣya*-seeing; *śikhaṇḍa*-khaṇḍam-some peacock feathers; *acirāt*-all of a sudden; *utkampam*-trembling of the heart and body; *ālambate*-takes to; *guñjānām*-of a garland of guñjā (small conchshells); *ca*-also; *vilokanāt*-by seeing; *muhuḥ*-constantly; *asau*-She; *sa*-asram-with tears; *parikrośati*-goes around crying; *no*-not; *jāne*-I know; *janayan*-awakening; *apūrva-naṭana-like unheard*-of dramatic dancing; *krīḍā*-of activities; *camatkāritām*-the madness; *bālāyāḥ*-of this poor girl; *kila*-certainly; *citta*-bhūmim-within the heart; *aviśat*-has entered; *kaḥ*-what; *ayam*-this; *navīna*-grahaḥ-new ecstatic influence.



TRANSLATION



"Upon seeing peacock feathers in front of Her, this girl suddenly begins trembling. When She sometimes sees a necklace of guñjā [small conchshells], She sheds tears and cries Ioudly. I do not know what kind of new ecstatic influence has entered the heart of this poor girl. It has imbued Her with the dancing attitude of a player creating wonderful, unprecedented dances on a stage."





PURPORT



This verse (Vidagdha-mādhava 2.15) is spoken by Mukharā, Lord Kṛṣṇa's grandmother, in a conversation with the grandmother of Rādhārāṇī, Paurṇamāsī.





TEXT 146





akāruṇyaḥ kṛṣṇo yadi mayi tavāgaḥ katham idaṁ



mudhā mā rodīr me kuru param imām uttara-kṛtim



tamālasya skandhe vinihita-bhuja-vallarir iyaṁ



yathā vṛndāraṇye ciram avicalā tiṣṭhati tanuḥ



SYNONYMS



*akāruṇyaḥ*-very cruel; *kṛṣṇaḥ*-Lord Kṛṣṇa; *yadi*-if; *mayi*-unto Me; *tava*-your; *āgaḥ*-offense; *katham*-how; *idam*-this; *mudhā*-uselessly; *mā rodīḥ*-do not cry; *me*-for Me; *kuru*-do; *param*-but afterwards; *imām*-this; *uttara*-kṛtim-final act; *tamālasya*-of a tamāla tree; *skandhe*-the trunk; *vinihita*-fixed upon; *bhuja*-vallariḥ-arms like creepers; *iyam*-this; *yathā*-as far as possible; *vṛndā-araṇye*-in the forest of Vṛndāvana; *ciram*-forever; *avicalā*-without being disturbed; *tiṣṭhati*-remains; *tanuḥ*-the body.



TRANSLATION



Śrīmatī Rādhārāṇī said to Her constant companion Viśākhā: "My dear friend, if Kṛṣṇa is unkind to Me, there will be no need for you to cry, for it wi Il not be due to any fault of yours. I shall then have to die, but afterwards please do one thing for Me: to observe My funeral ceremony, place My body with its arms embracing a tamāla tree like creepers so that I may remain forever in Vṛndāvana undisturbed. That is My last request."(Vidagdha-mādhava 2.47)





TEXT 147





rāya kahe,--"kaha dekhi bhāvera svabhāva?"



rūpa kahe,--"aiche haya kṛṣṇa-viṣayaka 'bhāva"



SYNONYMS



*rāya kahe*-Rāmānanda Rāya says; *kaha*-kindly recite; *dekhi*-so that I may see; *bhāvera svabhāva*-the characteristic of emotional love; *rūpa kahe*-Rūpa Gosvāmī replies; *aiche*-such; *haya*-is; *kṛṣṇa*-viṣayaka-concerning Kṛṣṇa; *bhāva*-emotional love.



TRANSLATION



Rāmānanda Rāya inquired, "What are the characteristics of emotional love?" Rūpa Gosvāmī replied, "This is the nature of emotional love for Kṛṣṇa.





TEXT 148





pīḍābhir nava-kāla-kūṭa-kaṭutā-garvasya nirvāsano



nisyandena mudāṁ sudhā-madhurimāhaṅkāra-saṅkocanaḥ



premā sundari nanda-nandana-paro jāgarti yasyāntare



jñāyante sphuṭam asya vakra-madhurās tenaiva vikrāntayaḥ



SYNONYMS



*pīḍābhiḥ*-by the sufferings; *nava*-fresh; *kāla-kūṭa*-of poison; *kaṭutā*-of the severity; *garvasya*-of pride; *nirvāsanaḥ*-banishment; *nisyandena*-by pouring down; *mudām*-happiness; *sudhā*-of nectar; *madhurimā*-of the sweetness; *ahaṅkāra*-the pride; *saṅkocanaḥ*-minimizing; *premā*-love; *sundari*-beautiful friend; *nanda*-nandana-paraḥ-fixed upon the son of Mahārāja Nanda; *jāgarti*-develops; *yasya*-of whom; *antare*-in the heart; *jñāyante*-are perceived; *sphuṭam*-explicitly; *asya*-of that; *vakra*-crooked; *madhurāḥ*-and sweet; *tena*-by him; *eva*-alone; *vikrāntayaḥ*-the influences.



TRANSLATION



'My dear beautiful friend, if one develops love of Godhead, love of Kṛṣṇa, the son of Nanda Mahārāja, all the bitter and sweet influences of this love will manifest in one's heart. Such love of Godhead acts in two ways. The poisonous effects of love of Godhead defeat the severe and fresh poison of the serpent. Yet there is simultaneously transcendental bliss, which pours down and defeats the poisonous effects of a snake, as well as the happiness derived from pouring nectar on one's head. It is perceived as doubly effective, simultaneously poisonous and nectarean.' "





PURPORT



This verse is from the Vidagdha-mādhava (2.18). It also appears in *Madhya-līlā*, Chapter Two, verse 52. It is spoken by Paurṇamāsī.





TEXT 149





rāya kahe,--"kaha sahaja-premera lakṣaṇa"



rūpa-gosāñi kahe,--"sāhajika prema-dharma"



SYNONYMS



rāya kahe-Śrīla Rāmānanda Rāya inquires; *kaha*-please tell me; *sahaja-premera*-of natural love; *lakṣaṇa*-the characteristics; *rūpa*-gosāñi kahe-Rūpa Gosvāmī replies; *sāhajika*-spontaneous; *prema*-dharma-character of love of Godhead.



TRANSLATION



Rāmānanda Rāya further inquired, "What are the natural characteristics of awakening love of Godhead?" Rūpa Gosvāmī replied, "These are the natural characteristics of love of God.





TEXT 150





stotraṁ yatra taṭa-sthatāṁ prakaṭayac cittasya dhatte vyathāṁ



nindāpi pramadaṁ prayacchati parīhāsa-śriyaṁ bibhratī



doṣeṇa kṣayitām guṇena gurutāṁ kenāpy anātanvatī



premṇaḥ svārasikasya kasyacid iyaṁ vikrīḍati prakriyā



SYNONYMS



*stotram*-praising; *yatra*-in which; *taṭa*-sthatām-neutrality; *prakaṭayat*-manifesting; *cittasya*-to the heart; *dhatte*-gives; *vyathām*-painful reaction; *nindā*-blaspheming; *api*-also; *pramadam*-pleasure; *prayacchati*-delivers; *parīhāsa*-of joking; *śriyam*-the beauty; *bibhratī*-bringing forth; *doṣeṇa*-by accusation; *kṣayitām*-the quality of diminishing; *guṇena*-by good qualities; *gurutām*-the importance; *kena api*-by any; *anātanvatī*-not increasing; *premṇaḥ*-of love of Godhead; *svārasikasya*-spontaneous; *kasyacit*-of any; *iyam*-this; *vikrīḍati*-acts within the heart; *prakriyā*-the manner of action.



TRANSLATION



'When one hears praise from his beloved, he outward Iy remains neutral but feels pain within his heart. When he hears his beloved making accusations about him, he takes them to be jokes and enjoys pleasure. When he finds faults in his beloved, they do not diminish his love, nor do the beloved's good qualities increase his spontaneous affection. Thus spontaneous love continues under all circumstances. That is how spontaneous love of Godhead acts within the heart.'





PURPORT



This verse from Vidagdha-mādhava (5.4) is spoken by Paurṇamāsī, the grandmother of Rādhārāṇī and mother of Sāndīpani Muni.





TEXT 151





śrutvā niṣṭhuratāṁ mamendu-vadanā premāṅkuraṁ bhindatī



svānte śānti-dhurāṁ vidhāya vidhure prāyaḥ parāñciṣyati



kiṁvā pāmara-kāma-kārmuka-paritrastā vimokṣyaty asūn



hā maugdhyāt phalinī manoratha-latā mṛdvī mayonmūlitā



SYNONYMS



*śrutvā*-by hearing; *niṣṭhuratām*-cruelty; *mama*-My; *indu*-vadanā-moonfaced; *prema-aṅkuram*-the seed of love; *bhindatī*-splitting; *sva*-ante-within Her heart; *śānti*-dhurām-great toleration; *vidhāya*-taking; *vidhure*-aggrieved; *prāyaḥ*-almost; *parāñciṣyati*-may turn against; *kiṁvā*-or; *pāmara*-most formidable; *kāma*-of lusty desires or Cupid; *kārmuka*-of the bow; *paritrastā*-frightened; *vimokṣyati*-will give up; *asūn*-life; *hā*-alas; *maugdhyāt*-on account of bewilderment; *phalinī*-almost fruitful; *manaḥ-ratha-latā*-the creeper of growing love; *mṛdvī*-very soft; *mayā*-by Me; *unmūlita*-uprooted.



TRANSLATION



'Upon hearing of My cruelty, moon-faced Rādhārāṇī may establish some kind of tolerance in Her aggrieved heart. But then She might turn against Me. Or, indeed, being fearful of the lusty desires invoked by the bow of formidable Cupid, She might even give up Her life. Alas! I have foolishly uprooted the soft creeper of Her desire just when it was ready to bear fruit.'





PURPORT



Having been very cruel to Śrīmatī Rādhārāṇī, Kṛṣṇa is repenting in this way ( Vidagdha-mādhava 2.40).





TEXT 152





yasyotsaṅga-sukhāśayā śithilitā gurvī gurubhyas trapā



prāṇebhyo 'pi suhṛt-tamāḥ sakhi tathā yūyaṁ parikleśitāḥ



dharmaḥ so 'pi mahān mayā na gaṇitaḥ sādhvībhir adhyāsito



dhig dhairyaṁ tad-upekṣitāpi yad ahaṁ jīvāmi pāpīyasī



SYNONYMS



*yasya*-of whom; *utsaṅga-sukha-āśayā*-by the desire for the happiness of the association; *śithilitā*-slackened; *gurvī*-very great; *gurubhyaḥ*-unto the superiors; *trapā*-bashfulness; *prāṇebhyaḥ*-than My life; *api*-although; *suhṛt*-tamāḥ-more dear; *sakhi*-O My dear friend; *tathā*-similarly; *yūyam*-you; *parikleśitāḥ*-so much troubled; *dharmaḥ*-duties to My husband; *saḥ*-that; *api*-also; *mahān*-very great; *mayā*-by Me; *na*-not; *gaṇitaḥ*-cared for; *sādhvībhiḥ*-by the most chaste women; *adhyāsitaḥ*-practiced; *dhik dhairyam*-to hell with patience; *tat*-by Him; *upekṣitā*-neglected; *api*-although; *yat*-which; *aham*-I; *jīvāmi*-am living; *pāpīyasī*-the most sinful.



TRANSLATION



'Desiring the happiness of His association and embraces, My dear friend, I disregarded even My superiors and relaxed My shyness and gravity before them. Furthermore, although you are My best friend, more dear to Me than My own life, I have given you so much trouble. Indeed, I even put aside the vow of dedication to My husband, a vow kept by the most elevated women. Oh, alas! Although He is now neglecting Me, I am so sinful that I am still living. Therefore I must condemn My so-called patience.'





PURPORT



Śrīmatī Rādhārāṇī is speaking this verse (Vidagdha-mādhava 2.41) to Her intimate friend Viśākhādevī.





TEXT 153





gṛhāntaḥ-khelantyo nija-sahaja-bālyasya balanād



abhadraṁ bhadraṁ vā kim api hi na jānīmahi manāk



vayaṁ netuṁ yuktāḥ katham aśaraṇāṁ kā api daśāṁ



kathaṁ vā nyāyyā te prathayitum udāsīna-padavī



SYNONYMS



*gṛha-antaḥ-khelantyaḥ*-who were engaged in childish play within the house; *nija*-one's own; *sahaja*-simple; *bālyasya*-of childhood; *balanāt*-on account of influence; *abhadram*-bad; *bhadram*-good; *vā*-or; *kim api*-what; *hi*-certainly; *na*-not; *jānīmahi*-we did know; *manāk*-even slightly; *vayam*-we; *netum*-to lead; *yuktāḥ*-suitable; *katham*-how; *aśaraṇām*-without surrender; *kām api*-such as this; *daśām*-to the condition; *katham*-how; *vā*-or; *nyāyyā*-correct; *te*-of You; *prathayitum*-to manifest; *udāsīna*-of carelessness; *padavī*-the position.



TRANSLATION



'I was engaged in My own playful activities in My home, and because of My childish innocence I did not know right from wrong. Therefore, is it good for You to have forced us into being so much attracted to You and then to have neglected us? Now You are indifferent to us. Do You think that is right?'





PURPORT



This verse ( Vidagdha-mādhava 2.46) is spoken to Kṛṣṇa by Śrīmatī Rādhārāṇī.





TEXT 154





antaḥ-kleśa-kalaṅkitāḥ kila vayaṁ yāmo 'dya yāmyāṁ purīṁ



nāyaṁ vañcana-sañcaya-praṇayinaṁ hāsaṁ tathāpy ujjhati



asmin sampuṭite gabhīra-kapaṭair ābhīra-pallī-viṭe



hā medhāvini rādhike tava kathaṁ premā garīyān abhūt



SYNONYMS



*antaḥ*-kleśa-kalaṅkitāḥ-polluted by inner miserable conditions that continue even after death; *kila*-certainly; *vayam*-all of us; *yāmaḥ*-are going; *adya*-now; *yāmyām*-of Yamarāja; *purīm*-to the abode; *na*-not; *ayam*-this; *vañcana*-sañcaya-cheating activities; *praṇayinam*-aiming at; *hāsam*-smiling; *tathāpi*-still; *ujjhati*-gives up; *asmin*-in this; *sampuṭite*-filled; *gabhīra*-deep; *kapaṭaiḥ*-with deceit; *ābhīra*-pallī-from the village of the cowherd men; *viṭe*-in a debauchee; *hā*-alas; *medhāvini*-O intelligent one; rādhike-Śrīmatī Rādhārāṇī; *tava*-Your; *katham*-how; *premā*-love; *garīyān*-so great; *abhūt*-became.



TRANSLATION



'Our hearts are so polluted by miserable conditions that we are certainly going to Pluto's kingdom. Nevertheless, Kṛṣṇa does not give up His beautiful loving smiling, which is full of cheating tricks. O Śrīmatī Rādhārāṇī, You are very intelligent. How could You have developed such great loving affection for this deceitful debauchee from the neighborhood of the cowherds?'





PURPORT



This verse ( Vidagdha-mādhava 2.37) is spoken to Rādhārāṇī by Lalitā-sakhī, another confidential friend.





TEXT 155





hitvā dūre pathi dhava-taror antikaṁ dharā-setor



bhaṅgodagrā guru-śikhariṇaṁ raṁhasā laṅghayantī



lebhe kṛṣṇārṇava nava-rasā rādhikā-vāhinī tvāṁ



vāg-vīcibhiḥ kim iva vimukhī-bhāvam asyās tanoṣi



SYNONYMS



*hitvā*-giving up; *dūre*-far away; *pathi*-on the road; *dhava-taroḥ*-of the tree of the husband; *antikam*-the vicinity; *dharma-setoḥ*-the bridge of religion; *bhaṅga-udagrā*-being strong enough for breaking; *guru-śikhariṇam*-the hill of the superior relatives; *raṁhasā*-with great force; *laṅghayantī*-crossing over; *lebhe*-has obtained; *kṛṣṇa-arṇava*-O ocean of Kṛṣṇa; *nava-rasā*-being influenced by new ecstatic love; rādhikā-Śrīmatī Rādhārāṇī; *vāhinī*-like a river; *tvām*-You; *vāk*-vīcibhiḥ-only by the waves of words; *kim*-how; *iva*-like this; *vimukhī*-bhāvam-indifference; *asyāḥ*-toward Her; *tanoṣi*-You are spreading.



TRANSLATION



'O Lord Kṛṣṇa, You are just like an ocean. The river of Śrīmatī Rādhārāṇī has reached You from a long distance-leaving far behind the tree of Her husband, breaking through the bridge of social convention, and forcibly crossing the hills of elder relatives. Coming here because of fresh feelings of love for You, that river has now received Your shelter, but now You are trying to turn Her back by the waves of unfavorable words. How is it that You are spreading this attitude?' "



PURPORT



This verse from Vidagdha-mādhava (3.9) is spoken to Lord Kṛṣṇa by paurṇamāsī, the grandmother of Śrīmatī Rādhārāṇī.





TEXT 156





rāya kahe,--"vṛndāvana, muralī-niḥsvana



kṛṣṇa, rādhikāra kaiche kariyācha varṇana



SYNONYMS



*rāya kahe*-Rāmānanda Rāya says; *vṛndāvana*-the place named Vṛndāvana; *muralī-niḥsvana*-the vibration of Kṛṣṇa's flute; *kṛṣṇa*-Lord Kṛṣṇa; *rādhikāra*-of Śrīmatī Rādhārāṇī; *kaiche*-how; *kariyācha varṇana*-you have described.



TRANSLATION



Śrīla Rāmānanda Rāya further inquired: "How have you described Vṛndāvana, the vibration of the transcendental flute, and the relationship between Kṛṣṇa and Rādhikā?





TEXT 157





kaha, tomāra kavitva śuni' haya camatkāra"



krame rūpa-gosāñi kahe kari' namaskāra



SYNONYMS



*kaha*-kindly let me know; *tomāra kavitva śuni'*-by hearing your poetic ability; *haya*-there is; *camatkāra*-much astonishment; *krame*-gradually; *rūpa*-gosāñi-Śrīla Rūpa Gosvāmī; *kahe*-continues to speak; *kari' namaskāra*-offering obeisances.



TRANSLATION



"Please tell me all this, for your poetic ability is wonderful." After offering obeisances to Rāmānanda Rāya, Rūpa Gosvāmī gradually began answering his inquiries.





TEXT 158





sugandhau mākanda-prakara-makarandasya madhure



vinisyande vandī-kṛta-madhupa-vṛndaṁ muhur idam



kṛtāndolaṁ mandonnatibhir anilaiś candana-girer



mamānandaṁ vṛndā-vipinam atulaṁ tundilayati



SYNONYMS



*su-gandhau*-in the fragrance; *mākanda-prakara*-of the bunches of mango buds; *makarandasya*-of the honey; *madhure*-sweet; *vinisyande*-in the oozing; *vandī*-kṛta-grouped together; *madhupa*-vṛndam-bumblebees; *muhuḥ*-again and again; *idam*-this; *kṛta*-andolam-agitated; *manda*-unnatibhiḥ-moving softly; *anilaiḥ*-by the breezes; *candana*-gireḥ-from the Malaya Hills; *mama*-My; *ānandam*-pleasure; *vṛndā-vipinam*-the forest of Vṛndāvana; *atulam*-very much; *tundilayati*-increases more and more.



TRANSLATION



'The sweet, fragrant honey oozing from newly grown mango buds is again and again attracting groups of bumblebees, and this forest is trembling in the softly moving breezes from the Malaya Hills, which are full of sandalwood trees. Thus the forest of Vṛndāvana is increasing My transcendental pleasure.'





PURPORT



This verse from Vidagdha-mādhava (1.23) is spoken by Lord Kṛṣṇa Himself.





TEXT 159





vṛndāvanaṁ divya-latā-parītaṁ



latāś ca puṣpa-sphuritāgra-bhājaḥ



puṣpāṇi ca sphīta-madhu-vratāni



madhu-vratāś ca śruti-hāri-gītāḥ



SYNONYMS



*vṛndāvanam*-the forest of Vṛndāvana; *divya*-latā-parītam-surrounded by transcendental creepers; *latāḥ ca*-and the creepers; *puṣpa*-by flowers; *sphurita*-distinguished; *agra*-bhājaḥ-possessing ends; *puṣpāṇi*-the flowers; *ca*-and; *sphīta-madhu-vratāni*-having many maddened bumblebees; *madhu-vratāḥ*-the bumblebees; *ca*-and; *śruti*-hāri-gītāḥ-whose songs defeat the Vedic hymns and are pleasing to the ear.



TRANSLATION



'My dear friend, see how this forest of Vṛndāvana is full of transcendental creepers and trees. The tops of the creepers are full of flowers, and intoxicated bumblebees are buzzing around them, humming songs that please the ear and surpass even the Vedic hymns.'





PURPORT



This verse from Vidagdha-mādhava (1.24) is spoken by Lord Balarāma to His friend Śrīdāmā.





TEXT 160





kvacid bhṛṅgī-gītaṁ kvacid anila-bhaṅgī-śiśiratā



kvacid vallī-lāsyaṁ kvacid amala-mallī-parimalaḥ



kvacid dhārā-śālī karaka-phala-pālī-rasa-bharo



hṛṣīkāṇāṁ vṛndaṁ pramadayati vṛndāvanam idam



SYNONYMS



*kvacit*-somewhere; *bhṛṅgī-gītam*-the humming songs of the bumblebees; *kvacit*-somewhere; *anila*-bhaṅgī-śiśiratā-coolness from the waves of the mild breezes; *kvacit*-somewhere; *vallī-lāsyam*-the dancing of the creepers; *kvacit*-somewhere; *amala-mallī-parimalaḥ*-the pure fragrance of the mallikā flowers; *kvacit*-somewhere; *dhārā-śālī*-abounding in showers; *karaka-phala-pālī*-of pomegranate fruits; *rasa*-bharaḥ-overabundance of juice; *hṛṣīkāṇām*-of the senses; *vṛndam*-to the group; *pramadayati*-is giving pleasure; *vṛndāvanam*-the forest of Vṛndāvana; *idam*-this.



TRANSLATION



'My dear friend, this forest of Vṛndāvana is giving great pleasure to our senses in various ways. Somewhere bumblebees are singing in groups, and in some places mild breezes are cooling the entire atmosphere. Somewhere the creepers and tree twigs are dancing, the mallikā flowers are expanding their fragrance, and an overabundance of juice is constantly flowing in showers from pomegranate fruits.'





PURPORT



This verse from Vidagdha-mādhava (1.31) is spoken by Lord Kṛṣṇa to His cowherd friend Madhumaṅgala.





TEXT 161





parāmṛṣṭāṅguṣṭha-trayam asita-ratnair ubhayato



vahantī saṅkīrṇau maṇibhir aruṇais tat-parisarau



tayor madhye hīrojjvala-vimala-jāmbūnada-mayī



kare kalyāṇīyaṁ viharati hareḥ keli-muralī



SYNONYMS



*parāmṛṣṭā*-measured; *anguṣṭha-trayam*-a length of three fingers; *asita*-ratnaiḥ-with valuable indra-nīla jewels; *ubhayataḥ*-from both ends; *vahantī*-having; *saṅkīrṇau*-bedecked; *maṇibhiḥ*-by gems; aruṇaiḥ- rubies; *tat-parisarau*-the two ends of the flute; *tayoḥ madhye*-between them; *hīra*-with diamonds; *ujjvala*-blazing; *vimala*-pure; *jāmbūnada*-mayī-covered with gold plate; *kare*-in the hand; *kalyāṇī*-very auspicious; *iyam*-this; *viharati*-glitters; *hareḥ*-of Kṛṣṇa; *keli-muralī*-the pastime flute.



TRANSLATION



The flute of Kṛṣṇa's pastimes measures three fingers in length, and it is bedecked with indra-nīla gems. At the ends of the flute are aruṇa gems [rubies], glittering beautifully, and in between the flute is plated with gold, set ablaze by diamonds. This auspicious flute, pleasing to Kṛṣṇa, is glittering in His hand with transcendental brilliance.'





PURPORT



This verse from Vidagdha-mādhava (3.1) is spoken to Lalitādevī by Paurṇamāsī, the grandmother of Rādhārāṇī.





TEXT 162





sad-vaṁśatas tava janiḥ puruṣottamasya



pāṇau sthitir muralike saralāsi jātyā



kasmāt tvayā sakhi guror viṣamā gṛhītā



gopāṅganā-gaṇa-vimohana-man tra-dīkṣā



SYNONYMS



*sat-vaṁśataḥ*-very respectable families; *tava*-your; *janiḥ*-birth; *puruṣottamasya*-of Lord Śrī Kṛṣṇa; *pāṇau*-in the hands; *sthitiḥ*-residence; *muralike*-O good flute; *saralā*-simple; *asi*-you are; *jātyā*-by birth; *kasmāt*-why; *tvayā*-by you; *sakhi*-O my dear friend; *guroḥ*-from the spiritual master; *viṣamā*-dangerous; *gṛhītā*-taken; *gopā-aṅganā-gaṇa-vimohana*-for bewildering the groups of the gopīs; *mantra*-dīkṣā-initiation in the mantra.



TRANSLATION



My dear friend the flute, it appears that you have been born of a very good family, for your residence is in the hands of Śrī Kṛṣṇa. By birth you are simple and are not at all crooked. Why then have you taken initiation into this dangerous mantra that enchants the assembled gopīs?'





PURPORT



This verse (Vidagdha-mādhava 5.17) is spoken by Śrīmatī Rādhārāṇī.





TEXT 163





sakhi murali viśāla-cchidra-jalena pūrṇā



laghur atikaṭhinā tvaṁ granthilā nīrasāsi



tad api bhajasi śvaśvac cumbanānanda-sāndraṁ



hari-kara-parirambhaṁ kena puṇyodayena



SYNONYMS



*sakhi murali*-O dear friend the flute; *viśāla*-chidra-jālena-with so many big holes in your body (in other words, full of chidra, which also means "faults"); *pūrṇā*-full; *laghuḥ*-very light; *atikaṭhinā*-very hard in constitution; *tvam*-you; *granthilā*-full of knots; *nīrasā*-without juice; *asi*-are; *tat api*-therefore; *bhajasi*-you obtain through service; *śvaśvat*-continuously; *cumbana-ānanda*-the transcendental bliss of kissing by the Lord; *sāndram*-intense; *hari*-kara-parirambham-embracing by the hands of Śrī Kṛṣṇa; *kena*-by what; *puṇya*-udayena-means of pious activities.



TRANSLATION



My dear friend the flute, you are actually full of many holes or faults. You are light, hard, juiceless and full of knots. But what kind of pious activities have engaged you in the service of being kissed by the Lord and embraced by His hands?'





PURPORT



This verse ( Vidagdha-mādhava 4.7) is spoken by Candrāvalī-sakhī, the gopī competitor of Śrīmatī Rādhārāṇī.





TEXT 164





rundhann ambu-bhṛtaś camatkṛti-paraṁ kurvan muhus tumburuṁ



dhyānād antarayan sanandana-mukhān vismāpayan vedhasam



autsukyāvalibhir baliṁ caṭulayan bhogīndram āghūrṇayan



bhindann aṇḍa-kaṭāha-bhittim abhito babhrāma vaṁśī-dhvaniḥ



SYNONYMS



*rundhan*-blocking; *ambu-bhṛtaḥ*-the clouds bearing rain; *camatkṛti*-param-full of wonder; *kurvan*-making; *muhuḥ*-at every moment; *tumburum*-the King of the Gandharvas, Tumburu; *dhyānāt*-from meditation; *antarayan*-disturbing; *sanandana-mukhān*-the great saintly persons headed by Sanandana; *vismāpayan*-causing wonder; *vedhasam*-even to Lord Brahmā; *autsukya-āvalibhiḥ*-with thoughts of curiosity; *balim*-King Bali; *caṭulayan*-agitating; *bhogī-indram*-the King of the Nāgas; *āghūrṇayan*-whirling around; *bhindan*-penetrating; *aṇḍa-kaṭāha-bhittim*-the strong coverings of the universe; *abhitaḥ*-all around; *babhrāma*-circulated; *vaṁśī-dhvaniḥ*-the transcendental vibration of the flute.



TRANSLATION



'The transcendental vibration of Kṛṣṇa's flute blocked the movements of the rain clouds, struck the Gandharvas full of wonder, and agitated the meditation of great saintly persons like Sanaka and Sanandana. It created wonder in Lord Brahmā, wrought intense curiosity that agitated the mind of Bali Mahārāja, who was otherwise firmly fixed, made Mahārāja Ananta, the carrier of the planets, whirl around, and penetrated the strong coverings of the universe. Thus the sound of the flute in the hands of Kṛṣṇa created a wonderful situation.'





PURPORT



This verse (Vidagdha-mādhava 1.27) is spoken by Madhumaṅgala, a cowherd friend of Kṛṣṇa's.





TEXT 165





ayaṁ nayana-daṇḍita-pra vara-puṇḍarīka-prabhaḥ



prabhāti nava-jāguḍa-dyuti-viḍambi-pītāmbaraḥ



araṇyaja-pariṣkriyā-damita-divya-veśādaro



harin-maṇi-manohara-dyutibhir ujjvalāṅgo hariḥ



SYNONYMS



*ayam*-this; *nayana*-by whose beautiful eyes; *daṇḍita*-defeated; *pravara*-best; *puṇḍarīka-prabhaḥ*-the luster of the white lotus flower; *prabhāti*-looks beautiful; *nava-jāguḍa-dyuti*-the brilliance of newly painted viḍambi; *viḍambi*-deriding; *pīta*-ambaraḥ-whose yellow dress; *araṇya*-ja-picked up from the forest; *pariṣkriyā*-by whose ornaments; *damita*-subdued; *divya-veśa-ādaraḥ*-the hankering for first-class dress; *harin-maṇi*-of emeralds; *manohara*-mind-attracting; *dyutibhiḥ*-with splendor; *ujjvala*-aṅgaḥ-whose beautiful body; *hariḥ*-the Supreme Personality of Godhead.



TRANSLATION



'The beauty of Kṛṣṇa's eyes surpasses the beauty of white lotus flowers, His yellow garments surpass the brilliance of fresh decorations of kuṅkuma, His ornaments of selected forest flowers surpass the hankering for the best of garments, and His bodily beauty possesses mind-attracting splendor greater than the jewels known as marakata-maṇi [emeralds].'





PURPORT



This verse from Vidagdha-mādhava (1.17) is spoken by paurṇamāsī.





TEXT 166





jaṅghādhas-taṭa-saṅgi-dakṣiṇa-padaṁ kiñcid vibhugna-trikam-



sāci-stambhita-kandharaṁ sakhi tiraḥ-sañcāri-netrāñcalam



vaṁśīṁ kuṭmalite dadhānam adhare lolāṅgulī-saṅgatāṁ



riṅgad-bhrū-bhramaraṁ varāṅgi paramānandaṁ puraḥ svīkuru



SYNONYMS



*jaṅghā*-of the shin; *adhaḥ*-taṭa-at the lower border; *saṅgi*-connected; *dakṣiṇa-padam*-the right foot; *kiñcit*-slightly; *vibhugna-trikam*-the middle of the body bent in three places; *sāci*-stumbhita-kandharam-whose neck is fixed in a curve to the side; *sakhi*-O friend; *tiraḥ*-sañcāri-roaming sideways; *netra*-añcalam-whose borders of the eyes; *vaṁśīm*-flute; *kuṭmalite*-shut like a flower bud; *dadhānam*-placing; *adhare*-on the lips; *lolā*-aṅgulī-saṅgatām-joined with fingers moving here and there; *riṅgat*-bhrū-whose slowly moving eyebrows; *bhramaram*-like bumblebees; *varāṅgi*-O most beautiful one; *paramānandam*-the personality of bliss; *puraḥ*-situated in front; *svī*-kuru-just accept.



TRANSLATION



'O most beautiful friend, please accept the Supreme Personality of Godhead, who is standing before you full of transcendental bliss. The borders of His eyes roam from side to side, and His eyebrows move slowly like bumblebees on His lotuslike face. Standing with His right foot placed below the knee of His left leg, the middle of His body curved in three places, and His neck gracefully tilted to the side, He takes His flute to His pursed lips and moves His fingers upon it here and there.'





PURPORT



This verse is from the Lalita-mādhava-nāṭaka (4.27), a ten-act play by Śrīla Rūpa Gosvāmī. The speaker here is Lalitādevī.





TEXT 167





kula-varatanu-dharma-grāva-vṛndāni bhindan



sumukhi niśita-dīrghāpāṅga-ṭaṅka-cchaṭābhiḥ



yugapad ayam apūrvaḥ kaḥ puro viśva-karmā



marakata-maṇi-lakṣair goṣṭha-kakṣāṁ cinoti



SYNONYMS



*kula-varatanu*-of the family women; *dharma*-in the form of dedication to the husband, etc.; *grāva-vṛndāni*-the stones; *bhindan*-splitting; *sumukhi*-O beautiful-faced one; *niśita*-sharp; *dīrgha-apāṅga*-in the form of long outer corners of the eyes; *ṭaṅka-chaṭābhiḥ*-by chisels; *yugapat*-simultaneously; *ayam*-this; *apūrvaḥ*-unprecedented; *kaḥ*-who; *puraḥ*-in front; *viśva*-karmā-creative person; *marakata*-maṇi-lakṣaiḥ-with countless emeralds; *goṣṭha-kakṣām*-a private room for meeting; *cinoti*-He is constructing.



TRANSLATION



'O beautiful-faced one, who is this creative person standing before us? With the sharp chisels of His loving glances, He is splitting the hard stones of many women's devotion to their husbands. And with the luster of His body, surpassing the brilliance of countless emeralds, He is simultaneously constructing private meeting places for His pastimes.'



PURPORT



This verse (Lalita-mādhava 1.52) is spoken by Rādhārāṇī to Lalitādevī.





TEXT 168





mahendra-maṇi-maṇḍalī-mada-viḍambi-deha-dyutir



vrajendra-kula-candramāḥ sphurati ko 'pi navyo yuvā



sakhi sthira-kulāṅganā-nikara-nīvi-bandhārgala-



cchidākaraṇa-kautukī jayati yasya vaṁśī-dhvaniḥ



SYNONYMS



*mahendra-maṇi*-of jewels of the name mahendra-maṇi; *maṇḍalī*-of masses; *mada*-viḍambi-defeating the pride; *deha-dyutiḥ*-one whose bodily luster; *vrajendra-kula-candramāḥ*-the moon of the family of Vrajarāja (Nanda Mahārāja); *sphurati*-manifests; *kaḥ api*-some; *navyaḥ yuvā*-newly youthful person; *sakhi*-O my dear friend; *sthira*-steady; *kula-aṅganā*-of family ladies; *nikara*-of groups; *nīvi-bandha-argala*-of the impediments such as tightened dresses and belts; *cchidā-karaṇa*-in causing the cutting; *kautukī*-very cunning; *jayati*-all glories; *yasya*-of whom; *vaṁśī-dhvaniḥ*-to the vibration of the flute.



TRANSLATION



My dear friend, this newly youthful Lord Śrī Kṛṣṇa, the moon in the family of Nanda Mahārāja, is so beautiful that He defies the beauty of clusters of valuable jewels. All glories to the vibration of His flute, for it is cunningly breaking the patience of chaste ladies by loosening their belts and tight dresses.'





PURPORT



This verse from Lalita-mādhava (1.49) is spoken by Lalitādevī to Rādhārāṇī.





TEXT 169





balād akṣṇor lakṣmīḥ kavalayati navyaṁ kuvalayaṁ



mukhollāsaḥ phullaṁ kamala-vanam ullaṅghayati ca



daśāṁ kaṣṭām aṣṭā-padam api nayaty āṅgika-rucir



vicitraṁ rādhāyāḥ kim api kila rūpaṁ vilasati



SYNONYMS



*balāt*-by force; *akṣṇoḥ*-of the two eyes; *lakṣmīḥ*-the beauty; *kavalayati*-devours; *navyam*-newly awakened; *kuvalayam*-lotus flower; *mukha-ullāsaḥ*-the beauty of the face; *phullam*-fructified; *kamala-vanam*-a forest of lotus flowers; *ullaṅghayati*-surpasses; *ca*-also; *daśām*-to a situation; *kaṣṭām*-painful; *aṣṭā*-padam-gold; *api*-even; *nayati*-brings; *āṅgika-ruciḥ*-the luster of the body; *vicitram*-wonderful; *rādhāyāḥ*-of Śrīmatī Rādhārāṇī; *kim api*-some; *kila*-certainly; *rūpam*-the beauty; *vilasati*-manifests.



TRANSLATION



The beauty of Śrīmatī Rādhārāṇī's eyes forcibly devours the beauty of newly grown blue lotus flowers, and the beauty of Her face surpasses that of an entire forest of fully blossomed lotuses. Her bodily luster seems to place even gold in a painful situation. Thus the wonderful, unprecedented beauty of Śrīmatī Rādhārāṇī is awakening in Vṛndāvana.'





PURPORT



This verse is from Vidagdha-mādhava (1.32). It is spoken by Paurṇamāsī.





TEXT 170





vidhur eti divā virūpatāṁ



śata-patraṁ bata śarvarī-mukhe



iti kena sadā śriyojjvalaṁ



tulanām arhati mat-priyānanam



SYNONYMS



*vidhuḥ*-the moon; *eti*-becomes; *divā*-by daytime; *virūpatām*-faded away; *śata-patram*-he lotus flower; *bata*-alas; *śarvarī-mukhe*-in the beginning of evening; *iti*-thus; *kena*-with what; *sadā*-always; *śriyā*-ujjvalam-brilliant with beauty; *tulanām*-comparison; *arhati*-deserves; *mat*-of Me; *priyā*-of the dear one; *ānanam*-the face.



TRANSLATION



Although the effulgence of the moon is brilliant initially at night, in the daytime it fades away. Similarly, although the lotus is beautiful during the daytime, at night it closes. But, O My friend, the face of My most dear Śrīmatī Rādhārāṇī is always bright and beautiful, both day and night. Therefore, to what can Her face be compared?'





PURPORT



This verse (Vidagdha-mādhava 5.20) is spoken by Śrī Kṛṣṇa to Madhumaṅgala.





TEXT 171





pramada-rasa-taraṅga-smera-gaṇḍa-sthalāyāḥ



smara-dhanur anubandhi-bhrū-latā-lāsya-bhājaḥ



mada-kala-cala-bhṛṅgī-bhrānti-bhaṅgīṁ dadhāno



hṛdayam idam adāṅkṣīt pakṣmalākṣyāḥ kaṭākṣaḥ



SYNONYMS



*pramada*-of joy; *rasa-taraṅga*-by the continuous waves of the mellow; *smera*-mildly smiling; *gaṇḍa*-sthalāyāḥ-whose cheeks; *smara-dhanuḥ*-the bow of Cupid; *anubandhi*-related with; *bhrū-latā*-of the arched eyebrows; *lāsya*-dancing; *bhājaḥ*-of one who has; *mada*-kala-intoxicated; *cala*-unsteady; *bhṛṅgī-bhrānti*-the moving to and fro of bees; *bhaṅgīm*-the semblance of; *dadhānaḥ*-giving; *hṛdayam idam*-this heart; *adāṅkṣīt*-has bitten; *pakṣmala*-possessing exquisite eyelashes; *akṣyāḥ*-of whose two eyes; *kaṭa-akṣaḥ*-the glance.



TRANSLATION



When Śrīmatī Rādhārāṇī smiles, waves of joy overtake Her cheeks, and Her arched eyebrows dance like the bow of Cupid. Her glance is so enchanting that it is like a dancing bumblebee, moving unsteadily due to intoxication. That bee has bitten the whorl of My heart.' "





PURPORT



This verse from Vidagdha-mādhava (2.51) is also spoken by Lord Kṛṣṇa.





TEXT 172





rāya kahe,--"tomāra kavitva amṛtera dhāra



dvitīya nāṭakera kaha nāndī-vyavahāra"



SYNONYMS



*rāya kahe*-Rāmānanda Rāya says; *tomāra*-you; *kavitva*-superexcellence in poetic presentation; *amṛtera dhāra*-a continuous shower of nectar; *dvitīya nāṭakera*-of the second drama; *kaha*-please tell; *nāndī*-vyavahāra-treatment of the introduction.



TRANSLATION



Having heard these verses recited by Rūpa Gosvāmī, Śrīla Rāmānanda Rāya said, "Your poetic expressions are like continuous showers of nectar. Kindly let me hear the introductory portion of the second drama."





TEXT 173





rūpa kahe,--"kāhāṅ tumi sūryopama bhāsa



muñi kon kṣudra,--yena khadyota-prakāśa



SYNONYMS



*rūpa kahe*-Rūpa Gosvāmī says; *kāhāṅ*-where; *tumi*-you; *sūrya*-upama-like the sun; *bhāsa*-brilliance; *muñi*-I; *kon*-some; *kṣudra*-insignificant; *yena*-exactly like; *khadyota-prakāśa*-the brilliance of the glowworm.



TRANSLATION



Śrīla Rūpa Gosvāmī said, "In your presence, which is just like brilliant sunshine, I am as insignificant as the light of a glowworm.





TEXT 174





tomāra āge dhārṣṭya ei mukha-vyādāna"



eta bali' nāndī-śloka karilā vyākhyāna



SYNONYMS



*tomāra āge*-before you; *dhārṣṭya*-impudence; *ei*-this; *mukha*-vyādāna-simply opening the mouth; *eta bali'*-saying this; *nāndī-śloka*-the introductory verses; *karilā vyākhyāna*-explained.



TRANSLATION



It is even impudent for me to open my mouth before you." Then, having said this, he recited the introductory verse of Lalita-mādhava.





TEXT 175





sura-ripu-sudṛśām uroja-kokān



mukha-kamalāni ca khedayann akhaṇḍaḥ



ciram akhila-suhṛc-cakora-nandī



diśatu mukunda-yaśaḥ-śaśī mudaṁ vaḥ



SYNONYMS



*sura-ripu*-of the enemies of the demigods; *sudṛśām*-of the wives; *uroja*-the breasts; *kokān*-like birds known as cakravāka birds; *mukha*-faces; *kamalāni*-like lotuses; *ca*-also; *khedayan*-distressing; *akhaṇḍaḥ*-completely without distortion; *ciram*-for a long time; *akhila*-of all; *suhṛt*-the friend; *cakora*-nandī-pleasing to the cakora birds; *diśatu*-let it give; *mukunda*-of Śrī Kṛṣṇa; *yaśaḥ*-the glories; *śaśī*-like the moon; *mudam*-pleasure; *vaḥ*-to all of you.



TRANSLATION



The beautiful moonlike glories of Mukunda give distress to the lotuslike faces of the wives of the demons and to their raised breasts, which are like gleaming cakravāka birds. Those glories, however, are pleasing to all His devotees, who are like cakora birds. May those glories forever give pleasure to you all.' "





PURPORT



This is the first verse of Act One of Lalita-mādhava.





TEXT 176





'dvitīya nāndī kaha dekhi?'--rāya puchilā



saṅkoca pāñā rūpa paḍite lāgilā



SYNONYMS



*dvitīya nāndī*-the second introductory verse; *kaha*-recite; *dekhi*-so that we can see; rāya puchilā-Śrīla Rāmānanda Rāya again inquired; *saṅkoca pāñā*-becoming a little hesitant; rūpa-Śrīla Rūpa Gosvāmī; *paḍite lāgilā*-began to read.



TRANSLATION



When Śrīla Rāmānanda Rāya further inquired about the second introductory verse, Śrīla Rūpa Gosvāmī was somewhat hesitant, but nevertheless he began to read.





TEXT 177





nija-praṇayitāṁ sudhām udayam āpnuvan yaḥ kṣitau



kiraty alam urīkṛta-dvija-kulādhirāja-sthitiḥ



sa luñcita-tamas-tatir mama śacī-sutākhyaḥ śaśī



vaśīkṛta-jagan-manāḥ kim api śarma vinyasyatu



SYNONYMS



*nija*-praṇayitām-own devotional love; *sudhām*-the nectar; *udayam*-appearance; *āpnuvan*-obtaining; *yaḥ*-one who; *kṣitau*-on the surface of the world; *kirati*-expands; *alam*-extensively; *urī*-kṛta-accepted; *dvija-kula-adhirāja-sthitiḥ*-the situation of the most exalted of the brāhmaṇa community; *saḥ*-He; *luñcita*-driven away; *tamaḥ*-of darkness; *tatiḥ*-mass; *mama*-my; *śacī*-suta-ākhyaḥ-known as Śacīnandana, the son of mother Śacī; *śaśī*-the moon; *vaśī*-kṛta-subdued; *jagat-manāḥ*-the minds of the whole world; *kim api*-somehow; *śarma*-auspiciousness; *vinyasyatu*-let it be bestowed.



TRANSLATION



The moonlike Supreme Personality of Godhead, who is known as the son of mother Śacī, has now appeared on earth to spread devotional love of Himself. He is emperor of the brāhmaṇa community. He can drive away all the darkness of ignorance and control the mind of everyone in the world. May that rising moon bestow upon us all good fortune.' "





PURPORT



This is the third verse of Act One of Vidagdha-mādhava.





TEXT 178





śuniyā prabhura yadi antare ullāsa



bāhire kahena kichu kari' roṣābhāsa



SYNONYMS



*śuniyā*-hearing this; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *yadi*-although; *antare*-within; *ullāsa*-great jubilation; *bāhire*-externally; *kahena*-says; *kichu*-something; *kari'*-making; *roṣa-ābhāsa*-as if angry.



TRANSLATION



Although Śrī Caitanya Mahāprabhu was inwardly greatly pleased when He heard this verse, externally He spoke as if angry.





TEXT 179





kāṅhā tomāra kṛṣṇa-rasa-kāvya-sudhā-sindhu



tāra madhye mithyā kene stuti-kṣāra-bindu



SYNONYMS



*kāṅhā*-where; *tomāra*-your; *kṛṣṇa-rasa-kāvya*-of exalted poetry concerning the mellows of Lord Kṛṣṇa's pastimes; *sudhā*-sindhu-ocean of the nectar; *tāra madhye*-within that; *mithyā*-false; *kene*-why; *stuti*-prayer; *kṣāra*-bindu-like a drop of alkali.



TRANSLATION



Your exalted poetic descriptions of the mellows of Lord Kṛṣṇa's pastimes are like an ocean of nectar. But why have you put in a false prayer about Me? It is like a drop of detestful alkali."





TEXT 180





rāya kahe,--"rūpera kāvya amṛtera pūra



tāra madhye eka bindu diyāche karpūra"



SYNONYMS



rāya kahe-Śrīla Rāmānanda Rāya says; *rūpera kāvya*-the poetic expression of Śrīla Rūpa Gosvāmī; *amṛtera pūra*-filled with all nectar; *tāra madhye*-within that; *eka bindu*-one drop; *diyāche*-he has given; *karpūra*-camphor.



TRANSLATION



Śrīla Rāmānanda Rāya objected, "It is not alkali at all. It is a particle of camphor he has put into the nectar of his exalted poetic expression."





TEXT 181





prabhu kahe,--"rāya, tomāra ihāte ullāsa



śunitei lajjā, loke kare upahāsa"



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu says; *rāya*-Rāmānanda Rāya; *tomāra*-your; *ihāte*-in this; *ullāsa*-jubilation; *śunitei*-to hear; *lajjā*-ashamed; *loke*-the people in general; *kare*-do; *upahāsa*-joking.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "My dear Rāmānanda Rāya, you are jubilant at hearing these poetic expressions, but I am ashamed to hear them, for people in general will joke about the subject of this verse."





TEXT 182





rāya kahe,--"lokera sukha ihāra śravaṇe



abhīṣṭa-devera smṛti maṅgalācaraṇe"



SYNONYMS



*rāya kahe*-Rāmānanda Rāya says; *lokera*-of the people in general; *sukha*-happiness; *ihāra śravaṇe*-in hearing such poetic expressions; *abhīṣṭa-devera*-of the worshipable Deity; *smṛti*-remembrance; *maṅgalācaraṇe*-in the performance of auspiciousness in the beginning.



TRANSLATION



Rāmānanda Rāya said, "Instead of joking, people in general will feel great pleasure in hearing such poetry, for the initial remembrance of the worshipable Deity invokes good fortune."





TEXT 183





rāya kahe,--"kon aṅge pātrera praveśa?"



tabe rūpa-gosāñi kahe tāhāra viśeṣa



SYNONYMS



*rāya kahe*-Rāmānanda Rāya says; *kon*-what; *aṅge*-subdivision of style; *pātrera praveśa*-the entrance of the players; *tabe*-at that time; *rūpa*-gosāñi-Śrīla Rūpa Gosvāmī; *kahe*-continues to speak; *tāhāra viśeṣa*-specifically on this matter.



TRANSLATION



Rāmānanda Rāya inquired, "By which subdivision of style do the players enter?" Rūpa Gosvāmī then began to speak specifically about this subject.





TEXT 184





naṭatā kirāta-rājaṁ



nihatya raṅga-sthale kalā-nidhinā



samaye tena vidheyaṁ



guṇavati tārā-kara-grahaṇam



SYNONYMS



*naṭatā*-dancing on the stage; *kirāta-rājam*-the ruler of the kirāta (uncivilized men), Kaṁsa; *nihatya*-killing; *raṅga*-sthale-on the stage; *kalā-nidhinā*-the master of all arts; *samaye*-at the time; *tena*-by Him; *vidheyam*-to be done; *guṇa*-vati-at the qualified moment; *tārā-kara*-of the hand of Tārā (Rādhā); *grahaṇam*-the acceptance.



TRANSLATION



" 'While dancing on the stage after having killed the ruler of uncivilized men [Kaṁsa], Lord Kṛṣṇa, master of all arts, will at the proper time accept the hand of Śrīmatī Rādhārāṇī, who is qualified with all transcendental attributes.' (Lalita-mādhava 1.11)





TEXT 185





'udghātyaka' nāma ei 'āmukha'--'vīthī' aṅga



tomāra āge kahi--ihā dhārṣṭyera taraṅga



SYNONYMS



*'udghātyaka' nāma*-a dancing appearance of the player, technically known as udghātyaka; *ei āmukha*-this is the introduction; *vīthī aṅga*-the part is called vīthī; *tomāra āge*-before you; *kahi*-I say; *ihā*-this; *dhārṣṭyera taraṅga*-a wave of impudence.



TRANSLATION



"This introduction is technically called udghātyaka, and the whole scene is called vīthī. You are so expert in dramatic expression that each of my statements before you is like a wave from an ocean of impudence.





PURPORT



In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura again quotes the following verse from the Sāhitya-darpaṇa (6.288):





udghātyakaḥ kathodghātaḥ

prayogātiśayas tathā

pravartakāvalagite

pañca prastāvanā-bhidāḥ



Thus the technical names for the five kinds of introductory scenes of the drama are listed as udghātyaka, kathodghāta, prayogātiśaya, pravartaka and avalagita. When Śrīla Rāmānanda Rāya inquired which of these five Śrīla Rūpa Gosvāmī had used to accomplish the technical introduction to his drama Lalita-mādhava, Rūpa Gosvāmī replied that he had used the introduction technically called udghātyaka. According to Bhāratī-vṛtti, three technical terms used are prarocanā, vīthī and prahasanā. Thus Rūpa Gosvāmī also mentioned vīthī, which is a technical term for a certain type of expression. According to the Sāhitya-darpaṇa (6.520):





vīthyām eko bhaved aṅkaḥ

kaścid eko 'tra kalpyate

ākāśa-bhāṣitair uktaiś

citrāṁ pratyuktim āśritaḥ



The vīthī beginning of a drama consists of only one scene. In that scene, one of the heroes enters the stage, and by means of opposing statements uttered by a voice from the sky (offstage), he introduces the abundant conjugal mellow and other mellows to some degree. In the course of the introduction, all the seeds of the play are planted. This introduction is called udghātyaka because the player dances on the stage. This term also indicates that the full moon enters the stage. In this case, when the word naṭatā ("dancing on the stage") is linked with the moon, its meaning is obscure, but because the meaning becomes very clear when the word naṭatā is linked with Kṛṣṇa, this type of introduction is called udghātyaka.





Śrīla Rāmānanda Rāya used highly technical terms when he discussed this with Śrīla Rūpa Gosvāmī. Rūpa Gosvāmī admitted that Śrīla Rāmānanda Rāya was a greatly learned scholar of bona fide dramatic composition. Thus although Śrīla Rūpa Gosvāmī was quite fit to answer Śrīla Rāmānanda Rāya's questions, due to his Vaiṣṇava humility he admitted that his words were impudent. Actually both Rūpa Gosvāmī and Rāmānanda Rāya were scholarly experts in composing poetry and presenting it strictly according to the Sāhitya-darpaṇa and other Vedic literatures.





TEXT 186





padāni tv agatārthāni



tad-artha-gataye narāḥ



yojayanti padair anyaiḥ



sa udghātyaka ucyate



SYNONYMS



*padāni*-words; *tu*-but; *agata-arthāni*-having an unclear meaning; *tat*-that,; *artha-gataye*-to understand the meaning; *narāḥ*-men; *yojayanti*-join; *padaiḥ*-with words; *anyaiḥ*-other; *saḥ*-that; *udghātyakaḥ*-udghātyaka; *ucyate*-is called.



TRANSLATION



To explain an unclear word, men generally join it with other words. Such an attempt is called udghātyaka.' "





PURPORT



This verse is quoted from the Sāhitya-darpaṇa (6.289).





TEXT 187





rāya kahe,--"kaha āge aṅgera viśeṣa"



śrī-rūpa kahena kichu saṅkṣepa-uddeśa



SYNONYMS



rāya kahe-Śrīla Rāmānanda Rāya says; *kaha*-please tell me; *āge*-further; *aṅgera viśeṣa*-particular portions; *śrī*-rūpa kahena-Śrīla Rūpa Gosvāmī says; *kichu*-something; *saṅkṣepa*-in brief; *uddeśa*-reference.



TRANSLATION



When Rāmānanda Rāya requested Śrīla Rūpa Gosvāmī to speak further about various portions of the play, Śrīla Rūpa Gosvāmī briefly quoted his Lalita-mādhava.





TEXT 188





harim uddiśate rajo-bharaḥ



purataḥ saṅgamayaty amuṁ tamaḥ



vrajavāma-dṛśāṁ na paddhatiḥ



prakaṭā sarva-dṛśaḥ śruter api



SYNONYMS



*harim*-Kṛṣṇa; *uddiśate*-it indicates; *rajaḥ*-bharaḥ-dust from the cows,; *purataḥ*-in front; *saṅgamayati*-causes to meet; *amum*-Kṛṣṇa; *tamaḥ*-the darkness; *vrajavāma-dṛśām*-of the damsels of Vṛndāvana; *na*-not; *paddhatiḥ*-the course of activities; *prakaṭā*-manifested; *sarva-dṛśaḥ*-who know everything; *śruteḥ*-of the Vedas; *api*-as well as.



TRANSLATION



The dust from cows and calves on the road creates a kind of darkness indicating that Kṛṣṇa is returning home from the pasture. Also, the darkness of evening provokes the gopīs to meet Kṛṣṇa. Thus the pastimes of Kṛṣṇa and the gopīs are covered by a kind of transcendental darkness and are therefore impossible for ordinary scholars of the *Vedas* to see.'





PURPORT



This verse from the Lalita-mādhava (1.23) is spoken by Paurṇamāsī in a conversation with Gārgī.





Kṛṣṇa stated in the *Bhagavad-gītā*, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. Thus He advised Arjuna to rise above the modes of material nature, for the entire Vedic system is filled with descriptions involving sattva-guṇa, rajo-guṇa and tamo-guṇa. People are generally covered by the quality of rajo-guṇa and are therefore unable to understand the pastimes of Kṛṣṇa with the gopīs of Vraja. Moreover, the quality of tamo-guṇa further disturbs their understanding. In Vṛndāvana, however, although Kṛṣṇa is covered by the hazy darkness of the dust, the gopīs can nevertheless understand that within the dust storm is Kṛṣṇa. Because they are His topmost devotees, they can perceive His hand in everything. Thus even in the dark or in a hazy storm of dust, devotees can understand what Kṛṣṇa is doing. The purport of this verse is that Kṛṣṇa is never lost, under any circumstances, to the vision of exalted devotees like the gopīs.





TEXT 189





hriyam avagṛhya gṛhebhyaḥ karṣati



rādhāṁ vanāya yā nipuṇā



sā jayati nisṛṣṭārthā



vara-vaṁśaja-kākalī dūtī



SYNONYMS



*hriyam*-bashfulness; *avagṛhya*-impeding; *gṛhebhyaḥ*-from private houses; *karṣati*-attracts; rādhām-Śrīmatī Rādhārāṇī; *vanāya*-to the forest; *yā*-which; *nipuṇā*-being expert; *sā*-that; *jayati*-let it be glorified; *nisṛṣṭa*-arthā-authorized; *vara-vaṁśaja*-of the bamboo flute; *kākalī*-the sweet tone; *dūtī*-the messenger.



TRANSLATION



May the sweet sound of Lord Kṛṣṇa's flute, His authorized messenger, be glorified, for it expertly releases Śrīmatī Rādhārāṇī from Her shyness and attracts Her from Her home to the forest.'





PURPORT



This verse from Lalita-mādhava (1.24) is spoken by Gārgī, the daughter of Gargamuni.





TEXT 190





sahacari nirātaṅkaḥ ko 'yaṁ yuvā mudira-dyutir



vraja-bhuvi kutaḥ prāpto mādyan mataṅgaja-vibhramaḥ



ahaha caṭulair utsarpadbhir dṛg-añcala-taskarair



mama dhṛti-dhanaṁ cetaḥ-koṣād viluṇṭhayatīha yaḥ



SYNONYMS



*saha-cari*-O My dear friend; *nirātaṅkaḥ*-without fear; *kaḥ*-who; *ayam*-this; *yuvā*-young man; *mudira*-dyutiḥ-as effulgent as a lightning cloud; *vraja-bhuvi*-in the land of Vraja, Vṛndāvana; *kutaḥ*-from where; *prāptaḥ*-obtained; *mādyan*-being intoxicated; *mataṅgaja*-like an elephant; *vibhramaḥ*-whose pastimes; *ahaha*-alas; *caṭulaiḥ*-very unsteady; *utsarpadbhiḥ*-with wanderings in all directions; *dṛk-añcala-taskaraiḥ*-by the glances of His eyes like thieves; *mama*-My; *dhṛti-dhanam*-the treasure of My patience; *cetaḥ*-of the heart; *koṣāt*-from the core; *viluṇṭhayati*-plunders; *iha*-here in Vṛndāvana; *yaḥ*-he person who.



TRANSLATION



My dear friend, who is this fearless young man? He is as bright as a lightning cloud, and He wanders in His pastimes like a maddened elephant. From where has He come to Vṛndāvana? Alas, by His restless movements and attractive glances He is plundering from the vault of My heart the treasure of My patience.'





PURPORT



This verse (Lalita-mādhava 2.11) is spoken by Śrīmatī Rādhārāṇī to Her friend Lalitādevī.





TEXT 191





vihāra-sura-dīrghikā mama manaḥ-karīndrasya yā



vilocana-cakorayoḥ śarad-amanda-candra-prabhā



uro 'mbara-taṭasya cābharaṇa-cāru-tārāvalī



mayonnata-manorathair iyam alambhi sā rādhikā



SYNONYMS



*vihāra-sura-dīrghikā*-the Ganges flowing in the heavenly planets; *mama*-My; *manaḥ-kari-indrasya*-of the elephant-like mind; *yā*-She who; *vilocana*-glancing; *cakorayoḥ*-of My two eyes, which are like cakora birds; *śarat*-amanda-candra-prabhā-like the shine of the full moon in the autumn; *uraḥ*-of My chest; *ambara*-like the sky; *taṭasya*-on the edge; *ca*-also; *ābharaṇa*-ornaments; *cāru*-beautiful; *tārā-āvalī*-like the stars; *mayā*-by Me; *unnata*-highly elevated; *manorathaiḥ*-by mental desires; *iyam*-this; *alambhi*-attained; *sā*-She; rādhikā-Śrīmatī Rādhārāṇī.



TRANSLATION



Śrīmatī Rādhārāṇī is the Ganges in which the elephant of My mind enjoys pastimes. She is the shining of the full autumn moon for the cakora birds of My eyes. She is the dazzling ornament, the bright and beautiful arrangement of stars, on the border of the sky of My chest. Now today I have gained Śrīmatī Rādhārāṇī because of the highly elevated state of My mind.' "





PURPORT



This verse from Lalita-mādhava (2.10) expresses the thoughts of Lord Kṛṣṇa in relation with Rādhārāṇī.





TEXT 192





eta śuni' rāya kahe prabhura caraṇe



rūpera kavitva praśaṁsi' sahasra-vadane



SYNONYMS



*eta śuni'*-hearing this; *rāya*-Rāmānanda Rāya; *kahe*-says; *prabhura caraṇe*-at the lotus feet of Śrī Caitanya Mahāprabhu; *rūpera*-of Rūpa Gosvāmī; *kavitva*-poetic art; *praśaṁsi'*-glorifying; *sahasra*-vadane-as if with a thousand mouths.



TRANSLATION



After hearing this, Śrīla Rāmānanda Rāya submitted at the lotus feet of Śrī Caitanya Mahāprabhu the superexcellence of Śrīla Rūpa Gosvāmī's poetic expression and began to praise it as if he had thousands of mouths.





TEXT 193





"kavitva nā haya ei amṛtera dhāra



nāṭaka-lakṣaṇa saba siddhāntera sāra



SYNONYMS



*kavitva*-poetic art; *nā haya*-is not; *ei*-this; *amṛtera dhāra*-constant shower of nectar; *nāṭaka*-a drama; *lakṣaṇa*-appearing as; *saba*-all; *siddhāntera sāra*-essences of ultimate realization.



TRANSLATION



Śrīla Rāmānanda Rāya said, "This is not a poetic presentation; it is a continuous shower of nectar. Indeed, it is the essence of all ultimate realizations, appearing in the form of plays.





TEXT 194





prema-paripāṭī ei adbhuta varṇana



śuni' citta-karṇera haya ānanda-ghūrṇana



SYNONYMS



*prema-paripāṭī*-a first-class arrangement to express loving affairs; *ei*-this; *adbhuta varṇana*-wonderful description; *śuni'*-hearing; *citta-karṇera*-of the heart and the ear; *haya*-there is; *ānanda-ghūrṇana*-a whirlpool of transcendental bliss.



TRANSLATION



The wonderful descriptions of Rūpa Gosvāmī are superb arrangements to express loving affairs. Hearing them will plunge the heart and ears of everyone into a whirlpool of transcendental bliss.





TEXT 195





kiṁ kāvyena kaves tasya



kiṁ kāṇḍena dhanuṣ-mataḥ



parasya hṛdaye lagnaṁ



na ghūrṇayati yac chiraḥ



SYNONYMS



*kim*-what use; *kāvyena*-with poetry; *kaveḥ*-of the poet; *tasya*-that; *kim*-what use; *kāṇḍena*-with the arrow; *dhanuḥ-mataḥ*-of the bowman; *parasya*-of another; *hṛdaye*-in the heart; *lagnam*-penetrating; *na ghūrṇayati*-does not cause to roll about; *yat*-which; *śiraḥ*-the head.



TRANSLATION



What is the use of a bowman's arrow or a poet's poetry if they penetrate the heart but do not cause the head to spin?'





TEXT 196





tomāra śakti vinā jīvera nahe ei vāṇī



tumi śakti diyā kahāo,--hena anumāni"



SYNONYMS



*tomāra śakti vinā*-without Your special power; *jīvera*-of an ordinary living being; *nahe*-there is not; *ei vāṇī*-these words; *tumi*-You; *śakti diyā*-giving power; *kahāo*-make him say; *hena*-such; *anumāni*-I guess.



TRANSLATION



Without Your mercy such poetic expressions would be impossible for an ordinary living being to write. My guess is that You have given him the power."





TEXT 197





prabhu kahe,--"prayāge ihāra ha-ila milana



ihāra guṇe ihāte āmāra tuṣṭa haila mana



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu says; *pra yāge*-at Prayāga; *ihāra*-of him; *ha*-ila-there was; *milana*-meeting; *ihāra guṇe*-by his transcendental qualities; *ihāte*-in him; *āmāra*-of Me; *tuṣṭa*-satisfied; *haila*-became; *mana*-the mind.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "I met Śrīla Rūpa Gosvāmī at Prayāga. He attracted and satisfied Me because of his qualities."





PURPORT



The Supreme personality of Godhead is not partial to some and neutral to others. One can actually draw the attention of the Supreme Personality of Godhead by service. Then one is further empowered by the Lord to act in such a way that everyone can appreciate his service. This is confirmed in the *Bhagavad-gītā* (4.11): ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham. Kṛṣṇa is responsive. If one tries to render his best service to the Lord, the Lord gives him the power to do so. Kṛṣṇa also says in the *Bhagavad-gītā* (10.10):





teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te



"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me." Śrī Caitanya Mahāprabhu bestowed His special favor upon Śrīla Rūpa Gosvāmī because Rūpa Gosvāmī wanted to serve the Lord to the best of his ability. Such is the reciprocation between the devotee and the Lord in the discharge of devotional duties.





TEXT 198





madhura prasanna ihāra kāvya sālaṅkāra



aiche kavitva vinu nahe rasera pracāra



SYNONYMS



*madhura*-sweet; *prasanna*-pleasing; *ihāra*-his; *kāvya*-poetry; *sa*-alaṅkāra-with metaphors and other ornaments; *aiche*-such as that; *kavitva*-poetic qualifications; *vinu*-without; *nahe*-there is not; *rasera*-of mellows; *pracāra*-preaching.



TRANSLATION



Śrī Caitanya Mahāprabhu praised the metaphors and other literary ornaments of Śrīla Rūpa Gosvāmī's transcendental poetry. Without such poetic attributes, He said, there is no possibility of preaching transcendental mellows.





TEXT 199





sabe kṛpā kari' iṅhāre deha' ei vara



vraja-līlā-prema-rasa yena varṇe nirantara



SYNONYMS



*sabe*-all of you; *kṛpā kari'*-showing your mercy; *iṅhāre*-unto Śrīla Rūpa Gosvāmī; *deha'*-give; *ei vara*-this benediction; *vraja*-līlā-prema-rasa-transcendental mellows of the pastimes of Vṛndāvana; *yena*-so that; *varṇe*-he can describe; *nirantara*-without cessation.



TRANSLATION



Śrī Caitanya Mahāprabhu requested all His personal associates to bless Rūpa Gosvāmī so that he might continuously describe the pastimes of Vṛndāvana, which are full of emotional love of Godhead.





TEXT 200





iṅhāra ye jyeṣṭha-bhrātā, nāma--'sanātana'



pṛthivīte vijña-vara nāhi tāṅra sama



SYNONYMS



*iṅhāra*-of Śrīla Rūpa Gosvāmī; *ye*-who; *jyeṣṭha-bhrātā*-the elder brother; *nāma*-named; *sanātana*-Sanātana Gosvāmī; *pṛthivīte*-on the surface of the world; *vijña*-vara-most learned; *nāhi*-there is none; *tāṅra sama*-equal to him.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Śrīla Rūpa Gosvāmī's elder brother, whose name is Sanātana Gosvāmī, is such a wise and learned scholar that no one is equal to him."





TEXT 201





tomāra yaiche viṣaya-tyāga, taiche tāṅra rīti



dainya-vairāgya-pāṇḍityera tāṅhātei sthiti



SYNONYMS



*tomāra*-your; *yaiche*-just as; *viṣaya*-tyāga-renunciation of material connections; *taiche*-similarly; *tāṅra rīti*-his manner of activity; *dainya*-humbleness; *vairāgya*-renunciation; *pāṇḍityera*-of learned scholarship; *tāṅhātei*-in him; *sthiti*-existing.



TRANSLATION



Śrī Caitanya Mahāprabhu told Rāmānanda Rāya, "Sanātana Gosvāmī's renunciation of material connections is just like yours. Humility, renunciation and excellent learning exist in him simultaneously.





TEXT 202





ei dui bhāiye āmi pāṭhāiluṅ vṛndāvane



śakti diyā bhakti-śāstra karite pravartane



SYNONYMS



*ei*-these; *dui*-two; *bhāiye*-brothers; *āmi*-I; *pāṭhāiluṅ*-sent; *vṛndāvane*-to Vṛndāvana; *śakti diyā*-empowering them; *bhakti-śāstra*-transcendental literature regarding devotional service; *karite*-to do; *pravartane*-establishing.



TRANSLATION



I empowered both of these brothers to go to Vṛndāvana to expand the literature of bhakti."





PURPORT



Śrī Caitanya Mahāprabhu informed Śrīla Rāmānanda Rāya that he and Sanātana Gosvāmī had engaged equally in devotional service after giving up all relationships with material activity. Such renunciation is a symptom of an unalloyed devotee engaged in the service of the Lord with no tinge of material contamination. According to Śrī Caitanya Mahāprabhu, this is the position of tṛṇād api sunīcena taror api sahiṣṇunā. A pure devotee, free from the reactions of the material modes of nature, executes devotional service with tolerance like that of a tree. He also feels humbler than the grass. Such a devotee, who is called niṣkiñcana or free from all material possessions, is always absorbed in emotional love of Godhead. He is reluctant to perform any kind of sense gratification. In other words, such a devotee is free from all material bondage, but he engages in Kṛṣṇa conscious activities. Such expert devotional service is performed without hypocrisy. Humility, renunciation and learned scholarship were combined in Sanātana Gosvāmī, the ideal pure devotee, who was on the same level of understanding as Śrīla Rāmānanda Rāya. Like Rāmānanda Rāya, Sanātana Gosvāmī was a fully cognizant expert in the conclusions of devotional service and was therefore able to describe such transcendental knowledge.





TEXT 203





rāya kahe,--"īśvara tumi ye cāha karite



kāṣṭhera putalī tumi pāra nācāite



SYNONYMS



rāya kahe-Śrīla Rāmānanda Rāya says; *īśvara tumi*-You are the Supreme Personality of Godhead; *ye*-whatever; *cāha*-You want; *karite*-to do; *kāṣṭhera*-of wood; *putalī*-a doll; *tumi*-You; *pāra*-are able; *nācāite*-to make dance.



TRANSLATION



Śrīla Rāmānanda Rāya replied to Śrī Caitanya Mahāprabhu, "My Lord, You are the Supreme Personality of Godhead. If You like, You can cause even a wooden doll to dance.





TEXT 204





mora mukhe ye saba rasa karilā pracāraṇe



sei rasa dekhi ei ihāra likhane



SYNONYMS



*mora mukhe*-through my mouth; *ye*-whatever; *saba rasa*-all such transcendental mellows; *karilā*-You did; *pracāraṇe*-preaching; *sei rasa*-those same transcendental mellows; *dekhi*-I see; *ei*-this; *ihāra likhane*-in the writing of Śrīla Rūpa Gosvāmī.



TRANSLATION



"I see that the truths regarding transcendental mellow that You have expounded through my mouth are all explained in the writings of Śrīla Rūpa Gosvāmī.





TEXT 205





bhakte kṛpā-hetu prakāśite cāha vraja-rasa



yāre karāo, sei karibe jagat tomāra vaśa



SYNONYMS



*bhakte*-unto the devotees; *kṛpā*-hetu-because of mercy; *prakāśite*-to show; *cāha*-You want; *vraja-rasa*-the transcendental mellows in Vṛndāvana; *yāre*-whomever; *karāo*-You may empower; *sei*-he; *karibe*-will make; *jagat*-the whole world; *tomāra vaśa*-under Your control.



TRANSLATION



"Because of Your causeless mercy toward Your devotees, You want to describe the transcendental pastimes in Vṛndāvana. Anyone empowered to do this can bring the entire world under Your influence."





PURPORT



This passage parallels the statement kṛṣṇa-śakti vinā nahe tāra pravartana, which means that unless empowered by the Supreme Personality of Godhead, Kṛṣṇa, one cannot spread the holy name of the Lord throughout the entire world (Cc. Antya 7.11). Under the protection of the Supreme Personality of Godhead, a pure devotee can preach the holy name of the Lord so that everyone may take advantage of this facility and thus become Kṛṣṇa conscious.





TEXT 206





tabe mahāprabhu kailā rūpe āliṅgana



tāṅre karāilā sabāra caraṇa vandana



SYNONYMS



*tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kailā*-did; *rūpe*-unto Rūpa Gosvāmī; *āliṅgana*-embracing; *tāṅre*-him; *karāilā*-induced to do; *sabāra*-of all of them; *caraṇa vandana*-worshiping the lotus feet.



TRANSLATION



Śrī Caitanya Mahāprabhu then embraced Rūpa Gosvāmī and asked him to offer prayers at the lotus feet of all the devotees present.





TEXT 207





advaita-nityānandādi saba bhakta-gaṇa



kṛpā kari' rūpe sabe kailā āliṅgana



SYNONYMS



*advaita*-Advaita Ācārya; *nityānanda-ādi*-Śrī Nityānanda Prabhu and others; *saba*-all; *bhakta*-gaṇa-personal devotees; *kṛpā kari'*-being very merciful; *rūpe*-unto Rūpa Gosvāmī; *sabe*-all of them; *kailā āliṅgana*-embraced.



TRANSLATION



Advaita Ācārya, Nityānanda Prabhu and all the other devotees showed their causeless mercy to Rūpa Gosvāmī by embracing him in return.





TEXT 208





prabhu-kṛpā rūpe, āra rūpera sad-guṇa



dekhi' camatkāra haila sabākāra mana



SYNONYMS



*prabhu-kṛpā*-Lord Caitanya's mercy; *rūpe*-upon Rūpa Gosvāmī; *āra*-and; *rūpera sat-guṇa*-the transcendental qualities of Śrīla Rūpa Gosvāmī; *dekhi'*-seeing; *camatkāra haila*-there was astonishment; *sabākāra*-of all of them; *mana*-in the minds.



TRANSLATION



Seeing Śrī Caitanya Mahāprabhu's special mercy toward Śrīla Rūpa Gosvāmī and seeing his personal qualities, all the devotees were struck with wonder.





TEXT 209





tabe mahāprabhu saba bhakta lañā gelā



haridāsa-ṭhākura rūpe āliṅgana kailā



SYNONYMS



*tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *saba*-all; *bhakta*-devotees; *lañā*-with; *gelā*-departed from the place; *hari-dāsa-ṭhākura*-of the name Haridāsa Ṭhākura; *rūpe*-unto Rūpa Gosvāmī; *āliṅgana kailā*-embraced.



TRANSLATION



Then, when Śrī Caitanya Mahāprabhu left with all of His devotees, Haridāsa Ṭhākura also embraced Śrīla Rūpa Gosvāmī.





TEXT 210





haridāsa kahe,--"tomāra bhāgyera nāhi sīmā



ye saba varṇilā, ihāra ke jāne mahimā?"



SYNONYMS



*hari*-dāsa kahe-Haridāsa Ṭhākura says; *tomāra*-your; *bhāgyera*-of fortune; *nāhi sīmā*-there is no limit; *ye*-whatever; *saba*-all; *varṇilā*-you have described; *ihāra*-of this; *ke jāne*-who can understand; *mahimā*-the glories.



TRANSLATION



Haridāsa Ṭhākura told him: "There is no limit to your good fortune. No one can understand the glories of what you have described."





TEXT 211





śrī-rūpa kahena,--āmi kichui nā jāni



yei mahāprabhu kahāna, sei kahi vāṇī



SYNONYMS



*śrī*-rūpa kahena-Śrīla Rūpa Gosvāmī replies; *āmi*-I; *kichui*-anything; *nā jani*-do not know; *yei*-whatever; *mahāprabhu kahāna*-Śrī Caitanya Mahāprabhu makes me say or write; *sei*-hat; *kahi*-I speak; *vāṇī*-transcendental words.



TRANSLATION



Śrī Rūpa Gosvāmī said, "I do not know anything. The only transcendental words I can utter are those which Śrī Caitanya Mahāprabhu makes me speak.





PURPORT



The poet or writer dealing with transcendental subject matters is not an ordinary writer or translator. Because he is empowered by the Supreme Personality of Godhead, whatever he writes becomes very effective. The principle of being empowered by the Supreme Personality of Godhead is essential. A materialistic poet who describes in his poetry the material activities of man and woman cannot describe the transcendental pastimes of the Lord or the transcendental conclusions of devotional service. Śrīla Sanātana Gosvāmī has therefore warned all neophyte devotees that one should not hear from the mouth of a non-Vaiṣṇava.





avaiṣṇava-mukhodgīrṇaṁ

pūtaṁ hari-kathāmṛtam

śravaṇaṁ naiva kartavyaṁ

sarpocchiṣṭaṁ yathā payaḥ



(*Padma Purāṇa*)





Unless one is a fully unalloyed devotee of the Lord, one should not try to describe the pastimes of Kṛṣṇa in poetry, for it will be only mundane. There are many descriptions of Kṛṣṇa's *Bhagavad-gītā* written by persons whose consciousness is mundane and who are not qualified by pure devotion. Although they attempted to write transcendental literature, they could not fully engage even a single devotee in Kṛṣṇa's service. Such literature is mundane, and therefore, as warned by Śrī Sanātana Gosvāmī, one should not touch it.





TEXT 212





hṛdi yasya preraṇayā



pravartito 'haṁ varāka-rūpo 'pi



tasya hareḥ pada-kamalaṁ



vande caitanya-devasya



SYNONYMS



*hṛdi*-within the heart; *yasya*-of whom (the Supreme Personality of Godhead, who gives His pure devotees the intelligence to spread the Kṛṣṇa consciousness movement); *preraṇayā*-by the inspiration; *pravartitaḥ*-engaged; *aham*-I; *varāka*-insignificant and low; *rūpaḥ*-Rūpa Gosvāmī; *api*-although; *tasya*-of Him; *hareḥ*-of Hari, the Supreme Personality of Godhead; *pada-kamalam*-to the lotus feet; *vande*-let me offer my prayers; *caitanya-devasya*-of Śrī Caitanya Mahāprabhu.



TRANSLATION



'Although I am the lowest of men and have no knowledge, the Lord has mercifully bestowed upon me the inspiration to write transcendental literature about devotional service. Therefore I offer my obeisances at the lotus feet of Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, who has given me the chance to write these books.' "





PURPORT



This verse is from *Bhakti-rasāmṛta-sindhu* (1.1.2).





TEXT 213





ei-mata dui-jana kṛṣṇa-kathā-raṅge



sukhe kāla goṅāya rūpa haridāsa-saṅge



SYNONYMS



*ei-mata*-in this way; *dui*-jana-Haridāsa Ṭhākura and Śrīla Rūpa Gosvāmī; *kṛṣṇa-kathā-raṅge*-in the pleasure of discussing topics about Kṛṣṇa; *sukhe*-in happiness; *kāla*-time; *goṅāya*-passes; rūpa-Śrīla Rūpa Gosvāmī; *hari-dāsa-saṅge*-in the company of Haridāsa Ṭhākura.



TRANSLATION



In this way Śrīla Rūpa Gosvāmī passed his time in close association with Haridāsa Ṭhākura by discussing the pastimes of Lord Kṛṣṇa in great happiness.





TEXT 214





cāri māsa rahi' saba prabhura bhakta-gaṇa



gosāñi vidāya dilā, gauḍe karilā gamana



SYNONYMS



*cāri māsa*-four months; *rahi'*-staying; *saba*-all; *prabhura*-of Śrī Caitanya Mahāprabhu; *bhakta-gaṇa*-the devotees; *gosāñi*-Caitanya Mahāprabhu; *vidāya dilā*-bade farewell; *gauḍe*-to Bengal; *karilā gamana*-they returned.



TRANSLATION



All the devotees of Śrī Caitanya Mahāprabhu thus spent four months with Him. Then the Lord bade them farewell, and they returned to Bengal.





TEXT 215





śrī-rūpa prabhu-pade nīlācale rahilā



dola-yātrā prabhu-saṅge ānande dekhilā



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; *prabhu*-pade-at the feet of Śrī Caitanya Mahāprabhu; *nīlācale*-at Jagannātha Purī; *rahilā*-remained; *dola-yātrā*-the festival of Dola-yātrā; *prabhu*-saṅge-with Śrī Caitanya Mahāprabhu; *ānande*-in great happiness; *dekhilā*-saw.



TRANSLATION



Śrīla Rūpa Gosvāmī, however, stayed at the lotus feet of Śrī Caitanya Mahāprabhu, and when the Dola-yātrā festival took place, he saw it in great happiness with the Lord.





TEXT 216





dola anantare prabhu rūpe vidāya dilā



aneka prasāda kari' śakti sañcārilā



SYNONYMS



*dola anantare*-after the Dola-yātrā; *prabhu*-Śrī Caitanya Mahāprabhu; *rūpe*-unto Rūpa Gosvāmī; *vidāya dilā*-bade farewell; *aneka prasāda kari'*-endowing with all kinds of mercy; *śakti sañcārilā*-empowered him.



TRANSLATION



After the Dola-yātrā festival ended, Śrī Caitanya Mahāprabhu bade farewell to Rūpa Gosvāmī also. The Lord empowered him and bestowed upon him all kinds of mercy.





TEXT 217





"vṛndāvane yāha' tumi, rahiha vṛndāvane



ekabāra ihāṅ pāṭhāiha sanātane



SYNONYMS



*vṛndāvane*-to Vṛndāvana; *yāha'*-now go; *tumi*-you; *rahiha*-stay; *vṛndāvane*-in Vṛndāvana; *eka*-bāra-once; *ihāṅ*-here; *pāṭhāiha*-send; *sanātane*-your elder brother, Sanātana Gosvāmī.



TRANSLATION



"Now go to Vṛndāvana and stay there," the Lord said. "You may send here your elder brother, Sanātana.





TEXT 218





vraje yāi rasa-śāstra kariha nirūpaṇa



lupta-tīrtha saba tāhāṅ kariha pracāraṇa



SYNONYMS



*vraje yāi*-going to Vṛndāvana; *rasa-śāstra*-all transcendental literature concerning the pastimes of Lord Śrī Kṛṣṇa; *kariha nirūpaṇa*-write carefully; *lupta-tīrtha*-the lost holy places; *saba*-all; *tāhāṅ*-there; *kariha pracāraṇa*-make known.



TRANSLATION



"When you go to Vṛndāvana, stay there, preach transcendental literature and excavate the lost holy places.





TEXT 219





kṛṣṇa-sevā, rasa-bhakti kariha pracāra



āmiha dekhite tāhāṅ yāimu ekabāra"



SYNONYMS



*kṛṣṇa-sevā*-the service of Lord Kṛṣṇa; *rasa*-bhakti-devotional service; *kariha pracāra*-preach; *āmiha*-I also; *dekhite*-to see; *tāhāṅ*-there to Vṛndāvana; *yāimu*-I shall go; *eka*-bāra-once more.



TRANSLATION



"Establish the service of Lord Kṛṣṇa and preach the mellows of Lord Kṛṣṇa's devotional service. I shall also go to Vṛndāvana once more."





TEXT 220





eta bali' prabhu tāṅre kailā āliṅgana



rūpa gosāñi śire dhare prabhura caraṇa



SYNONYMS



*eta bali'*-saying this; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto Rūpa Gosvāmī; *kailā āliṅgana*-embraced; rūpa gosāñi-Śrīla Rūpa Gosvāmī; *śire*-on the head; *dhare*-takes; *prabhura caraṇa*-the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



Having thus spoken, Śrī Caitanya Mahāprabhu embraced Rūpa Gosvāmī, who then placed the lotus feet of the Lord upon his head.





TEXT 221





prabhura bhakta-gaṇa-pāśe vidāya la-ilā



punarapi gauḍa-pathe vṛndāvane āilā



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *bhakta*-gaṇa-pāśe-from the devotees; *vidāya la*-ilā-took leave; *punarapi*-again; *gauḍa*-pathe-on the way to Bengal; *vṛndāvane*-to Vṛndāvana; *āilā*-returned.



TRANSLATION



Śrīla Rūpa Gosvāmī took leave of all the devotees of Śrī Caitanya Mahāprabhu and returned to Vṛndāvana by the path to Bengal.





TEXT 222





ei ta' kahilāṅa punaḥ rūpera milana



ihā yei śune, pāya caitanya-caraṇa



SYNONYMS



*ei ta' kahilāṅa*-thus I have said; *punaḥ*-again; *rūpera milana*-the meeting with Śrīla Rūpa Gosvāmī; *ihā*-this narration; *yei śune*-anyone who hears; *pāya*-gets; *caitanya-caraṇa*-the shelter of Śrī Caitanya Mahāprabhu.



TRANSLATION



Thus I have described the second meeting of Rūpa Gosvāmī and Śrī Caitanya Mahāprabhu. Anyone who hears of this incident will certainly attain the shelter of Śrī Caitanya Mahāprabhu.





TEXT 223





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; *kṛṣṇa*-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, First Chapter, describing the second meeting of Śrīla Rūpa Gosvāmī and Śrī Caitanya Mahāprabhu.





Chapter 2



The Chastisement of Junior Haridāsa



The purport of this chapter is explained by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. Kṛṣṇadāsa Kavirāja Gosvāmī, the author of Śrī *Caitanya-caritāmṛta*, wanted to explain direct meetings with Śrī Caitanya Mahāprabhu, meetings with those empowered by Him, and His āvirbhāva appearance. Thus he described the glories of Nṛsiṁhānanda and other devotees. A devotee named Bhagavān Ācārya was exceptionally faithful to the lotus feet of Śrī Caitanya Mahāprabhu. Nevertheless, his brother, Gopāla Bhaṭṭa Ācārya, discoursed upon the commentary of impersonalism (Māyāvāda). Śrīla Svarūpa Dāmodara Gosvāmī, the secretary of Śrī Caitanya Mahāprabhu, forbid Bhagavān Ācārya to indulge in hearing that commentary. Later, when Junior Haridāsa, following the order of Bhagavān Ācārya, went to collect alms from Mādhavīdevī, he committed an offense by talking intimately with a woman although he was in the renounced order. Because of this, Śrī Caitanya Mahāprabhu rejected Junior Haridāsa, and despite all the requests of the Lord's stalwart devotees, the Lord did not accept him again. One year after this incident, Junior Haridāsa went to the confluence of the Ganges and Yamunā and committed suicide. In his spiritual body, however, he continued to sing devotional songs, and Śrī Caitanya Mahāprabhu heard them. When the Vaiṣṇavas of Bengal went to see Śrī Caitanya Mahāprabhu, these incidents became known to Svarūpa Dāmodara and others.





TEXT 1





vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca



śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam



sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ



śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca



SYNONYMS



*vande*-offer my respectful obeisances; *aham*-I; *śrī-guroḥ*-of my initiating spiritual master or instructing spiritual master; *śrī*-yuta-pada-kamalam-unto the opulent lotus feet; *śrī*-gurūn-unto the spiritual masters in the paramparā system, beginning from Mādhavendra Purī down to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda; *vaiṣṇavān*-unto all the Vaiṣṇavas, beginning from Lord Brahmā and others coming from the very start of the creation; *ca*-and; *śri*-rūpam-unto Śrīla Rūpa Gosvāmī; *sa*-agra-jātam-with his elder brother, Śrī Sanātana Gosvāmī; *saha*-gaṇa-raghunātha-anvitam-with Raghunātha dāsa Gosvāmī and his associates; *tam*-unto him; *sa*-jīvam-with Jīva Gosvāmī; *sa*-advaitam-with Advaita Ācārya; *sa*-avadhūtam-with Nityānanda Prabhu; *parijana-sahitam*-and with Śrīvāsa Ṭhākura and all the other devotees; *kṛṣṇa*-caitanya-devam-unto Lord Śrī Caitanya Mahāprabhu; *śrī*-rādhā-kṛṣṇa-pādān-unto the lotus feet of the all-opulent Śrī Kṛṣṇa and Rādhārāṇī; *saha*-gaṇa-with associates; *lalitā-śrī*-viśākhā-anvitān-accompanied by Lalitā and Śrī Viśākhā; *ca*-also.



TRANSLATION



I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Śrī Caitanya; *jaya*-all glories; *nityānanda*-to Lord Nityānanda; *jaya advaita-candra*-all glories to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Caitanya.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Śrī Caitanya Mahāprabhu!





TEXT 3





sarva-loka uddhārite gaura-avatāra



nistārera hetu tāra trividha prakāra



SYNONYMS



*sarva-loka*-all the worlds; *uddhārite*-to deliver; *gaura-avatāra*-the incarnation of Lord Śrī Caitanya Mahāprabhu; *nistārera hetu*-causes of the deliverance of all people; *tāra*-His; *tri*-vidha prakāra-three kinds.



TRANSLATION



In His incarnation as Śrī Caitanya Mahāprabhu, Lord Śrī Kṛṣṇa descended to deliver all the living beings in the three worlds, from Brahmaloka down to Pātālaloka. He caused their deliverance in three ways.





TEXT 4





sākṣāt-darśana, āra yogya-bhakta-jīve



'āveśa' karaye kāhāṅ, kāhāṅ 'āvirbhāve'



SYNONYMS



*sākṣāt*-darśana-direct meeting; *āra*-and; *yogya*-bhakta-perfect devotee; *jīve*-living beings; *āveśa karaye*-empowers with specific spiritual potencies; *kāhāṅ*-somewhere; *kāhāṅ*-in other places; *āvirbhāve*-by appearing Himself.



TRANSLATION



The Lord delivered the fallen souls in some places by meeting them directly, in other places by empowering a pure devotee, and in still other places by appearing before someone Himself.





TEXTS 5-6





'sākṣāt-darśane' prāya saba nistārilā



nakula-brahmacārīra dehe 'āviṣṭa' ha-ilā



pradyumna-nṛsiṁhānanda āge kailā 'āvirbhāva'



'loka nistāriba',--ei īśvara-svabhāva



SYNONYMS



*sākṣāt-darśane*-by direct meeting; *prāya*-almost; *saba*-all; *nistārilā*-delivered; *nakula-brahmacārīra*-of a brahmacārī named Nakula; *dehe*-in the body; *āviṣṭa ha*-ilā-entered; *pradyumna*-nṛsiṁhānanda-Pradyumna Nṛsiṁhānanda; *āge*-in front of; *kailā*-made; *āvirbhāva*-appearance; *loka nistāriba*-I shall deliver all the fallen souls; *ei*-this; *īśvara-svabhāva*-the characteristic of the Supreme Personality of Godhead.



TRANSLATION



Śrī Caitanya Mahāprabhu delivered almost all the fallen souls by directly meeting them. He delivered others by entering the body of Nakula Brahmacārī and by appearing before Nṛsiṁhānanda Brahmacārī. "I shall deliver the fallen souls." This statement characterizes the Supreme Personality of Godhead.



PURPORT



The Lord always manifested His āvirbhāva appearance in the following four places: (1) the house of Śrīmatī Śacīmātā, (2) wherever Nityānanda Prabhu danced in ecstasy, (3) the house of Śrīvāsa (when kīrtana was performed), and (4) the house of Rāghava Paṇḍita. Lord Caitanya Himself appeared in these four places. (In this connection, one may consult text 34.)





TEXT 7





sākṣāt-darśane saba jagat tārilā



eka-bāra ye dekhilā, se kṛtārtha ha-ilā



SYNONYMS



*sākṣāt-darśane*-by direct meetings; *saba*-all; *jagat*-the universe; *tārilā*-He delivered; *eka*-bāra-once; *ye*-anyone who; *dekhilā*-saw; *se*-he; *kṛta*-artha-fully satisfied; *ha*-ilā-became.



TRANSLATION



When Śrī Caitanya Mahāprabhu was personally present, anyone in the world who met Him even once was fully satisfied and became spiritually advanced.





TEXT 8





gauḍa-deśera bhakta-gaṇa pratyabda āsiyā



punaḥ gauḍa-deśe yāya prabhure miliyā



SYNONYMS



*gauḍa-deśera*-of Bengal; *bhakta*-gaṇa-devotees; *prati*-abda-every year; *āsiyā*-coming; *punaḥ*-again; *gauḍa-deśe*-to Bengal; *yāya*-return; *prabhure*-Śrī Caitanya Mahāprabhu; *miliyā*-after meeting.



TRANSLATION



Every year, devotees from Bengal would go to Jagannātha Purī to meet Śrī Caitanya Mahāprabhu, and after the meeting they would return to Bengal.





TEXT 9





āra nānā-deśera loka āsi' jagannātha



caitanya-caraṇa dekhi' ha-ila kṛtārtha



SYNONYMS



*āra*-again; *nānā-deśera*-of different provinces; *loka*-people; *āsi'*-coming; *jagannātha*-to Jagannātha Purī; *caitanya-caraṇa*-the lotus feet of Śrī Caitanya Mahāprabhu; *dekhi'*-seeing; *ha*-ila-became; *kṛta*-artha-fully satisfied.



TRANSLATION



Similarly, people who went to Jagannātha Purī from various provinces of India were fully satisfied after seeing the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 10





sapta-dvīpera loka āra nava-khaṇḍa-vāsī



deva, gandharva, kinnara manuṣya-veśe āsi'



SYNONYMS



*sapta*-dvīpera loka-people from all of the seven islands within the universe; *āra*-and; *nava-khaṇḍa-vāsī*-the in habitants of the nine khaṇḍas; *deva*-demigods; *gandharva*-the inhabitants of Gandharvaloka; *kinnara*-the inhabitants of Kinnaraloka; *manuṣya-veśe*-in the form of human beings; *āsi'*-coming.



TRANSLATION



People from all over the universe, including the seven islands, the nine khaṇḍas, the planets of the demigods, Gandharvaloka and Kinnaraloka, would go there in the forms of human beings.



PURPORT



For an explanation of sapta-dvīpa, see *Madhya-līlā*, Chapter Twenty, verse 218, and *Śrīmad-Bhāgavatam*, Fifth Canto, Chapters Sixteen and Twenty. in the Siddhānta-śiromaṇi, Chapter One (Golādhyāya), in the Bhuvana-kośa section, the nine khaṇḍas are mentioned as follows:





aindraṁ kaśeru sakalaṁ kila tāmraparṇam

anyad gabhastimad ataś ca kumārikākhyam

nāgaṁ ca saumyam iha vāruṇam antya-khaṇḍaṁ

gāndharva-saṁjñam iti bhārata-varṣa-madhye



"Within Bhārata-varṣa, there are nine khaṇḍas. They are known as (1) Aindra, (2) Kaśeru, (3) Tāmraparṇa, (4) Gabhastimat, (5) Kumārikā, (6) Nāga (7) Saumya, (8) Vāruṇa and (9) Gāndharva."





TEXT 11





prabhure dekhiyā yāya 'vaiṣṇava' hañā



kṛṣṇa bali' nāce saba premāviṣṭa hañā



SYNONYMS



*prabhure dekhiyā*-by seeing the Lord; *yāya*-they return; *vaiṣṇava hañā*-having become devotees of the Supreme Personality of Godhead, Kṛṣṇa; *kṛṣṇa bali'*-chanting Kṛṣṇa; *nāce*-dance; *saba*-all of them; prema-āviṣṭa hañā overwhelmed by ecstatic love.



TRANSLATION



Having seen the Lord, they all became Vaiṣṇavas. Thus they danced and chanted the Hare Kṛṣṇa mantra in ecstatic love of Godhead.





TEXT 12





ei-mata darśane trijagat nistāri



ye keha āsite nāre aneka saṁsārī



SYNONYMS



*ei-mata*-in this way; *darśane*-by direct visits; *tri-jagat*-the three worlds; *nistāri*-delivering; *ye keha*-some who; *āsite nāre*-could not come; *aneka*-many; *saṁsārī*-persons entangled in this material world.



TRANSLATION



Thus by direct meetings, Śrī Caitanya Mahāprabhu delivered the three worlds. Some people, however, could not go and were entangled in material activities.





TEXT 13





tā-sabā tārite prabhu sei saba deśe



yogya-bhakta jīva-dehe karena 'āveśe'



SYNONYMS



*tā-sabā*-all of them; *tārite*-to deliver; *prabhu*-Śrī Caitanya Mahāprabhu; *sei*-those; *saba*-all; *deśe*-in countries; *yogya-bhakta*-a suitable devotee; *jīva-dehe*-in the body of such a living entity; *karena*-does; *āveśe*-entrance.



TRANSLATION



To deliver people in regions throughout the universe who could not meet Him, Śrī Caitanya Mahāprabhu personally entered the bodies of pure devotees.





TEXT 14





sei jīve nija-bhakti karena prakāśe



tāhāra darśane 'vaiṣṇava' haya sarva-deśe



SYNONYMS



*sei jīve*-in that living being; *nija*-bhakti-His own devotion; *karena prakāśe*-manifests directly; *tāhāra darśane*-by seeing such an empowered devotee; *vaiṣṇava*-devotees of Kṛṣṇa; *haya*-become; *sarva-deśe*-in all other countries.



TRANSLATION



Thus He empowered living beings [His pure devotees] by manifesting in them so much of His own devotion that people in all other countries became devotees by seeing them.



PURPORT



As stated in *Caitanya-caritāmṛta* (Antya 7.11):





kali-kālera dharma-kṛṣṇa-nāma-saṅkīrtana

kṛṣṇa-śakti vinā nahe tāra pravartana



Unless one is empowered by the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu, one cannot spread the holy names of the Hare Kṛṣṇa mahā-mantra throughout the world. Persons who do so are empowered. Therefore they are sometimes called āveśa-avatāras or incarnations, for they are endowed with the power of Śrī Caitanya Mahāprabhu.





TEXT 15





ei-mata āveśe tārila tribhuvana



gauḍe yaiche āveśa, kari dig daraśana



SYNONYMS



*ei-mata*-in this way; *āveśe*-by empowering; *tārila tri*-bhuvana-delivered the entire three worlds; *gauḍe*-in Bengal; *yaiche*-how; *āveśa*-empowering; *kari dik daraśana*-I shall describe in brief.



TRANSLATION



In this way Śrī Caitanya Mahāprabhu delivered the entire three worlds, not only by His personal presence but also by empowering others. I shall briefly describe how He empowered a living being in Bengal.





TEXT 16





āmbuyā-muluke haya nakula-brahmacārī



parama-vaiṣṇava teṅho baḍa adhikārī



SYNONYMS



*āmbuyā-muluke*-in the province known as Āmbuyā; *haya*-here is; *nakula-brahmacārī*-a person known as Nakula Brahmacārī; *parama-vaiṣṇava*-a perfectly pure devotee; *teṅho*-he; *baḍa adhikārī*-very advanced in devotional service.



TRANSLATION



In Āmbuyā-muluka there was a person named Nakula Brahmacārī, who was a perfectly pure devotee, greatly advanced in devotional service.



PURPORT



Śrīla Bhaktivinoda Ṭhākura says that Āmbuyā-muluka is the present Ambikā, a city in the Vardhamāna district of West Bengal. Formerly, during the Mohammedan regime, it was known as Āmbuyā-muluka. In this city there is a neighborhood called Pyārīgañja, and that is where Nakula Brahmacārī used to live.





TEXT 17





gauḍa-deśera loka nistārite mana haila



nakula-hṛdaye prabhu 'āveśa' karila



SYNONYMS



*gauḍa-deśera loka*-the people of Bengal; *nistārite*-to deliver; *mana haila*-wanted; *nakula-hṛdaye*-in the heart of Nakula Brahmacārī; *prabhu*-Śrī Caitanya Mahāprabhu; *āveśa karila*-entered.



TRANSLATION



Desiring to deliver all the people of Bengal, Śrī Caitanya Mahāprabhu entered the heart of Nakula Brahmacārī.





TEXT 18





graha-grasta-prāya nakula premāviṣṭa hañā



hāse, kānde, nāce, gāya unmatta hañā



SYNONYMS



*graha*-grasta-prāya-exactly like one haunted by a ghost; *nakula*-Nakula Brahmacārī; *prema-āviṣṭa hañā*-being overwhelmed by ecstatic love of God; *hāse*-laughs; *kānde*-cries; *nāce*-dances; *gāya*-chants; *unmatta hañā*-just like a madman.



TRANSLATION



Nakula Brahmacārī became exactly like a man haunted by a ghost. Thus he sometimes laughed, sometimes cried, sometimes danced and sometimes chanted like a madman.





TEXT 19





aśru, kampa, stambha, sveda, sāttvika vikāra



nirantara preme nṛtya, saghana huṅkāra



SYNONYMS



*aśru*-tears; *kampa*-trembling; *stambha*-becoming stunned; *sveda*-perspiration; *sāttvika vikāra*-all such transcendental transformations; *nirantara*-continuously; *preme nṛtya*-dancing in ecstatic love; *sa-ghana huṅkāra*-a sound like that of a cloud.



TRANSLATION



He continuously exhibited bodily transformations of transcendental love. Thus he cried, trembled, became stunned, perspired, danced in love of Godhead and made sounds like those of a cloud.





TEXT 20





taiche gaura-kānti, taiche sadā premāveśa



tāhā dekhibāre āise sarva gauḍa-deśa



SYNONYMS



*taiche*-in that way; *gaura-kānti*-a bodily luster like that of Lord Śrī Caitanya Mahāprabhu; *taiche*-similarly; *sadā*-always; *prema-āveśa*-absorbed in ecstatic love; *tāhā dekhibāre*-to see that; *āise*-come; *sarva*-all; *gauḍa*-deśa-people from all provinces of Bengal.



TRANSLATION



His body shone with the same luster as that of Śrī Caitanya Mahāprabhu, and he showed the same absorption in ecstatic love of Godhead. People came from all provinces of Bengal to see these symptoms.





TEXT 21





yāre dekhe tāre kahe,--'kaha kṛṣṇa-nāma'



tāṅhāra darśane loka haya premoddāma



SYNONYMS



*yāre dekhe*-to whomever he saw; *tāre kahe*-he addresses him; *kaha kṛṣṇa*-nāma-my dear friend, chant Kṛṣṇa's holy name; *tāṅhāra darśane*-by seeing him; *loka haya*-people became; *prema*-uddāma-highly elevated in love of Godhead.



TRANSLATION



He advised whomever he met to chant the holy names Hare Kṛṣṇa. Thus upon seeing him, people were overwhelmed with love of Godhead.





TEXT 22





caitanyera āveśa haya nakulera dehe



śuni' śivānanda āilā kariyā sandehe



SYNONYMS



*caitanyera*-of Śrī Caitanya Mahāprabhu; *āveśa*-taking possession; *haya*-there is; *nakulera dehe*-in the body of Nakula Brahmacārī; *śuni'*-hearing; śivānanda āilā-Śivānanda Sena came; *kariyā sandehe*-doubting.



TRANSLATION



When Śivānanda Sena heard that Śrī Caitanya Mahāprabhu had entered the body of Nakula Brahmacārī, he went there with doubts in his mind.





TEXT 23





parīkṣā karite tāṅra yabe icchā haila



bāhire rahiyā tabe vicāra karila



SYNONYMS



*parīkṣā karite*-to test; *tāṅra*-of Śivānanda Sena; *yabe*-when; *icchā*-desire; *haila*-there was; *bāhire rahiyā*-staying outside; *tabe*-at that time; *vicāra karila*-considered.



TRANSLATION



Desiring to test the authenticity of Nakula Brahmacārī, he stayed outside, thinking as follows.





TEXTS 24-25





"āpane bolāna more, ihā yadi jāni



āmāra iṣṭa-mantra jāni' kahena āpani



tabe jāni, iṅhāte haya caitanya-āveśe"



eta cinti' śivānanda rahilā dūra-deśe



SYNONYMS



*āpane*-personally; *bolāna*-calls; *more*-me; *ihā*-this; *yadi*-if; *jāni*-I understand; *āmāra*-my; *iṣṭa*-mantra-worshipable mantra; *jāni'*-knowing; *kahena āpani*-he says himself; *tabe jāni*-then I shall understand; *iṅhāte*-in him; *haya*-there is; *caitanya-āveśe*-being possessed by Śrī Caitanya Mahāprabhu; *eta cinti'*-thinking this; śivānanda-Śivānanda Sena; *rahilā*-remained; *dūra-deśe*-a little far off.



TRANSLATION



"If Nakula Brahmacārī personally calls me and knows my worshipable mantra, then I shall understand that he is inspired by the presence of Śrī Caitanya Mahāprabhu." Thinking in this way, he stayed some distance apart.





TEXT 26





asaṅkhya lokera ghaṭā,--keha āise yāya



lokera saṅghaṭṭe keha darśana nā pāya



SYNONYMS



*asaṅkhya lokera ghaṭā*-a great crowd of people; *keha*-some; *āise*-come; *yāya*-go; *lokera saṅghaṭṭe*-in the great crowd of people; *keha*-some of them; *darśana nā pāya*-could not see Nakula Brahmacārī.



TRANSLATION



There was a large crowd of people, some coming and some going. Indeed, some people in that great crowd could not even see Nakula Brahmacārī.





TEXT 27





āveśe brahmacārī kahe,--'śivānanda āche dūre



jana dui cāri yāha, bolāha tāhāre'



SYNONYMS



*āveśe*-in that state of possession; *brahmacārī kahe*-Nakula Brahmacārī said; śivānanda-Śivānanda Sena; *āche dūre*-is staying some distance off; *jana*-persons; *dui*-two; *cāri*-four; *yāha*-go; *bolāha tāhāre*-call him.



TRANSLATION



In his inspired state, Nakula Brahmacārī said, "Śivānanda Sena is staying some distance away. Two or four of you go call him."





TEXT 28





cāri-dike dhāya loke 'śivānanda' bali



śivānanda kon, tomāya bolāya brahmacārī



SYNONYMS



*cāri-dike*-in four directions; *dhāya loke*-people began to run; *śivānanda bali*-calling loudly the name of Śivānanda; *śivānanda kon*-whoever is Śivānanda; *tomāya*-unto you; *bolāya*-calls; *brahmacārī*-Nakula Brahmacārī.



TRANSLATION



Thus people began running here and there, calling in all directions, "Śivānanda! Whoever is Śivānanda, please come. Nakula Brahmacārī is calling you."





TEXT 29





śuni, śivānanda sena tāṅhā śīghra āila



namaskāra kari' tāṅra nikaṭe vasila



SYNONYMS



*śuni'*-hearing; *śivānanda sena*-of the name Śivānanda Sena; *tāṅhā*-there; *śīghra*-quickly; *āila*-came; *namaskāra kari'*-offering obeisances; *tāṅra nikaṭe*-near him; *vasila*-sat down.



TRANSLATION



Hearing these calls, Śivānanda Sena quickly went there, offered obeisances to Nakula Brahmacārī, and sat down near him.





TEXT 30





brahmacārī bale,--"tumi karilā saṁśaya



eka-manā hañā śuna tāhāra niścaya



SYNONYMS



*brahmacārī bale*-Nakula Brahmacārī said; *tumi*-you; *karilā saṁśaya*-have doubted; *eka*-manā hañā-with great attention; *śuna*-please hear; *tāhāra*-for that; *niścaya*-settlement.



TRANSLATION



Nakula Brahmacārī said, "I know that you are doubtful. Now please hear this evidence with great attention.





TEXT 31





'gaura-gopāla mantra' tomāra cāri akṣara



aviśvāsa chāḍa, yei kariyācha antara"



SYNONYMS



*gaura-gopāla mantra*-the Gaura-gopāla mantra; *tomāra*-your; *cāri akṣara*-composed of four syllables; *aviśvāsa chāḍa*-give up your doubts; *yei*-which; *kariyācha antara*-you have kept within your mind.



TRANSLATION



"You are chanting the Gaura-gopāla mantra composed of four syllables. Now please give up the doubts that have resided within you."



PURPORT



Śrīla Bhaktivinoda Ṭhākura explains the Gaura-gopāla mantra in his Amṛta-pravāha-bhāṣya. Worshipers of Śrī Gaurasundara accept the four syllables gau-ra-aṇ-ga as the Gaura mantra, but pure worshipers of Rādhā and Kṛṣṇa accept the four syllables rā-dhā kṛṣ-ṇa as the Gaura-gopāla mantra. However, Vaiṣṇavas consider Śrī Caitanya Mahāprabhu nondifferent from Rādhā-Kṛṣṇa (śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya). Therefore one who chants the mantra Gaurāṅga and one who chants the names of Rādhā and Kṛṣṇa are on the same level.





TEXT 32





tabe śivānandera mane pratīti ha-ila



aneka sammāna kari' bahu bhakti kaila



SYNONYMS



*tabe*-thereupon; *śivānandera*-of Śivānanda Sena; *mane*-in the mind; *pratīti ha*-ila-there was confidence; *aneka sammāna kari'*-offering him much respect; *bahu bhakti kaila*-offered him devotional service.



TRANSLATION



Śivānanda Sena thereupon developed full confidence in his mind that Nakula Brahmacārī was filled with the presence of Śrī Caitanya Mahāprabhu. Śivānanda Sena then offered him respect and devotional service.





TEXT 33





ei-mata mahāprabhura acintya prabhāva



ebe śuna prabhura yaiche haya 'āvirbhāva'



SYNONYMS



*ei-mata*-in this way; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *acintya prabhāva*-inconceivable influence; *ebe*-now; *śuna*-hear; *prabhura*-of Śrī Caitanya Mahāprabhu; *yaiche*-in which way; *haya*-there is; *āvirbhāva*-appearance.



TRANSLATION



In this way, one should understand the inconceivable potencies of Śrī Caitanya Mahāprabhu. Now please hear how His appearance [āvirbhāva] takes place.





TEXTS 34-35





śacīra mandire, āra nityānanda-nartane



śrīvāsa-kīrtane, āra rāghava-bhavane



ei cāri ṭhāñi prabhura sadā 'āvirbhāva'



premākṛṣṭa haya,--prabhura sahaja svabhāva



SYNONYMS



*śacīra mandire*-in the household temple of mother Śacī; *āra*-and; *nityānanda*-nartane-at the time of Śrī Nityānanda Prabhu's dancing; *śrīvāsa*-kīrtane-at the time of congregational chanting headed by Śrīvāsa Paṇḍita; *āra*-and; *rāghava-bhavane*-in the house of Rāghava; *ei cāri ṭhāñi*-in these four places; *prabhura*-of Śrī Caitanya Mahāprabhu; *sadā*-always; *āvirbhāva*-appearance; *prema-ākṛṣṭa haya*-is attracted by love; *prabhura*-of Śrī Caitanya Mahāprabhu; *sahaja sva*-bhāva-natural characteristic.



TRANSLATION



Śrī Caitanya Mahāprabhu always appeared in four places-in the household temple of mother Śacī, in the places where Śrī Nityānanda Prabhu danced, in the house of Śrīvāsa Paṇḍita during congregational chanting and in the house of Rāghava Paṇḍita. He appeared because of His attraction to the love of His devotees. That is His natural characteristic.





TEXT 36





nṛsiṁhānandera āge āvirbhūta hañā



bhojana karilā, tāhā śuna mana diyā



SYNONYMS



*nṛsiṁhānandera*-the brahmacārī known as Nṛsiṁhānanda; *āge*-before; *āvirbhūta hañā*-appearing; *bhojana karilā*-He accepted offerings of food; *tāhā*-that; *śuna*-hear; *mana diyā*-with attention.



TRANSLATION



Śrī Caitanya Mahāprabhu appeared before Nṛsiṁhānanda Brahmacārī and ate his offerings. Please hear about this with attention.





TEXT 37





śivānandera bhāginā śrī-kānta-sena nāma



prabhura kṛpāte teṅho baḍa bhāgyavān



SYNONYMS



*śivānandera*-of Śivānanda Sena; *bhāginā*-nephew; *śrī*-kānta-sena nāma-named Śrīkānta Sena; *prabhura kṛpāte*-by the causeless mercy of Śrī Caitanya Mahāprabhu; *teṅho*-he; *baḍa*-very; *bhāgyavān*-fortunate.



TRANSLATION



Śivānanda Sena had a nephew named Śrīkānta Sena, who by the grace of Śrī Caitanya Mahāprabhu was extremely fortunate.





TEXT 38





eka vatsara teṅho prathama ekeśvara



prabhu dekhibāre āilā utkaṇṭhā-antara



SYNONYMS



*eka vatsara*-one year; teṅho-Śrīkānta Sena; *prathama*-first; *ekeśvara*-alone; *prabhu dekhibāre*-to see the Lord; *āilā*-came; *utkaṇṭhā*-antara-with great anxiety in the mind.



TRANSLATION



One year, Śrīkānta Sena came alone to Jagannātha Purī in great eagerness to see the Lord.





TEXT 39





mahāprabhu tāre dekhi' baḍa kṛpā kailā



māsa-dui teṅho prabhura nikaṭe rahilā



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāre*-him; *dekhi'*-seeing; *baḍa kṛpā kailā*-bestowed great mercy; *māsa-dui*-for two months; teṅho-Śrīkānta Sena; *prabhura nikaṭe*-near Śrī Caitanya Mahāprabhu; *rahilā*-stayed.



TRANSLATION



Seeing Śrīkānta Sena, Śrī Caitanya Mahāprabhu bestowed causeless mercy upon him. Śrīkānta Sena stayed near Śrī Caitanya Mahāprabhu for about two months at Jagannātha Purī.





TEXT 40





tabe prabhu tāṅre ājñā kailā gauḍe yāite



"bhakta-gaṇe niṣedhiha ethāke āsite



SYNONYMS



*tabe*-then; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *ājñā kailā*-ordered; *gauḍe yāite*-returning to Bengal; *bhakta-gaṇe*-the devotees; *niṣedhiha*-forbid; *ethāke āsite*-to come to this place.



TRANSLATION



When he was about to return to Bengal, the Lord told him, "Forbid the devotees of Bengal to come to Jagannātha Purī this year.





TEXT 41





e-vatsara tāṅhā āmi yāimu āpane



tāhāi milimu saba advaitādi sane



SYNONYMS



*e-vatsara*-this year; *tāṅhā*-there (to Bengal); *āmi*-I; *yāimu*-shall go; *āpane*-personally; *tāhāi*-there; *milimu*-I shall meet; *saba*-all; *advaita-ādi*-beginning with Advaita Ācārya; *sane*-with.



TRANSLATION



"This year I shall personally go to Bengal and meet all the devotees there, headed by Advaita Ācārya.





TEXT 42





śivānande kahiha,--āmi ei pauṣa-māse



ācambite avaśya āmi yāiba tāṅra pāśe



SYNONYMS



*śivānande kahiha*-speak to Śivānanda Sena; *āmi*-I; *ei*-this; *pauṣa-māse*-in the month of December; *ācambite*-all of a sudden; *avaśya*-certainly; *āmi*-I; *yāiba*-shall go; *tāṅra pāśe*-to his place.



TRANSLATION



"Please inform Śivānanda Sena that this December I shall certainly go to his home.





TEXT 43





jagadānanda haya tāhāṅ, teṅho bhikṣā dibe



sabāre kahiha,--e vatsara keha nā āsibe"



SYNONYMS



*jagadānanda*-Jagadānanda; *haya*-is; *tāhāṅ*-there; *teṅho*-he; *bhikṣā dibe*-will give offerings of food; *sabāre kahiha*-inform all of them; *e vatsara*-this year; *keha nā āsibe*-no one should come.



TRANSLATION



"Jagadānanda is there, and he will give Me offerings of food. Inform them all that no one should come to Jagannātha Purī this year."





TEXT 44





śrī-kānta āsiyā gauḍe sandeśa kahila



śuni' bhakta-gaṇa-mane ānanda ha-ila



SYNONYMS



*śrī*-kānta-Śrīkānta Sena; *āsiyā*-coming back; *gauḍe*-in Bengal; *sandeśa*-message; *kahila*-delivered; *śuni'*-hearing; *bhakta-gaṇa-mane*-in the minds of the devotees; *ānanda ha*-ila-there was great happiness.



TRANSLATION



When Śrīkānta Sena returned to Bengal and delivered this message, the minds of all the devotees were very pleased.





TEXT 45





calitechilā ācārya, rahilā sthira hañā



śivānanda, jagadānanda rahe pratyāśā kariyā



SYNONYMS



*calitechilā*-was ready to go; *ācārya*-Advaita Ācārya; *rahilā*-remained; *sthira hañā*-being without movement; śivānanda-Śivānanda; *jagadānanda*-Jagadānanda; *rahe*-remain; *pratyāśā kariyā*-expecting.



TRANSLATION



Advaita Ācārya was just about to go to Jagannātha Purī with the other devotees, but upon hearing this message, He waited. Śivānanda Sena and Jagadānanda also stayed back, awaiting the arrival of Śrī Caitanya Mahāprabhu.





TEXT 46





pauṣa-māse āila duṅhe sāmagrī kariyā



sandhyā-paryanta rahe apekṣā kariyā



SYNONYMS



*pauṣa-māse*-the month of Pauṣa (December-January); *āila*-came; duṅhe-Śivānanda Sena and Jagadānanda; *sāmagrī kariyā*-making all arrangements; *sandhyā*-paryanta-until the evening; *rahe*-remain; *apekṣā kariyā*-waiting.



TRANSLATION



When the month of Pauṣa arrived, both Jagadānanda and Śivānanda collected all kinds of paraphernalia for the Lord's reception. Every day, they would wait until evening for the Lord to come.





TEXT 47





ei-mata māsa gela, gosāñi nā āilā



jagadānanda, śivānanda duḥkhita ha-ilā



SYNONYMS



*ei-mata*-in this way; *māsa gela*-the month passed; *gosāñi nā āilā*-Śrī Caitanya Mahāprabhu did not come; *jagadānanda*-Jagadānanda; śivānanda-Śivānanda; *duḥkhita ha*-ilā-became very unhappy.



TRANSLATION



As the month passed but Śrī Caitanya Mahāprabhu did not come, Jagadānanda and Śivānanda became most unhappy.





TEXTS 48-49





ācambite nṛsiṁhānanda tāhāṅi āilā



duṅhe tāṅre mili' tabe sthāne vasāilā



duṅhe duḥkhī dekhi' tabe kahe nṛsiṁhānanda



'tomā duṅhākāre kene dekhi nirānanda?'



SYNONYMS



*ācambite*-all of a sudden; *nṛsiṁhānanda*-Nṛsiṁhānanda; *tāhāṅi āilā*-came there; duṅhe-Śivānanda and Jagadānanda; *tāṅre*-him; *mili'*-meeting; *tabe*-then; *sthāne vasāilā*-caused to sit; *duṅhe*-both; *duḥkhī*-unhappy; *dekhi'*-seeing; *tabe*-then; *kahe nṛsiṁhānanda*-Nṛsiṁhānanda began to speak; *tomā duṅhākāre*-both of you; *kene*-why; *dekhi*-I see; *nirānanda*-unhappy.



TRANSLATION



Suddenly Nṛsiṁhānanda arrived, and Jagadānanda and Śivānanda arranged for him to sit near them. Seeing them both so unhappy, Nṛsiṁhānanda inquired,"Why do I see that you are both despondent?"





TEXT 50





tabe śivānanda tāṅre sakala kahilā



'āsiba ājñā dilā prabhu kene nā āilā?'



SYNONYMS



*tabe*-thereupon; śivānanda-Śivānanda; *tāṅre*-unto Nṛsiṁhānanda; *sakala kahilā*-said everything; *āsiba*-I shall come; *ājñā dilā*-promised; *prabhu*-Śrī Caitanya Mahāprabhu; *kene*-why; *nā āilā*-has He not come.



TRANSLATION



Then Śivānanda Sena told him, "Śrī Caitanya Mahāprabhu promised that He would come. Why, then, has He not arrived?"





TEXT 51





śuni' brahmacārī kahe,--'karaha santoṣe



āmi ta' āniba tāṅre tṛtīya divase'



SYNONYMS



*śuni'*-hearing; brahmacārī Nṛsiṁhānanda Brahmacārī; *kahe*-said; *karaha santoṣe*-become happy; *āmi*-I; *ta'*-certainly; *āniba*-shall bring; *tāṅre*-Him (Śrī Caitanya Mahāprabhu); *tṛtīya divase*-on the third day.



TRANSLATION



Hearing this, Nṛsiṁhānanda Brahmacārī replied, "Please be satisfied. I assure you that I shall bring Him here three days from now."





TEXT 52





tāṅhāra prabhāva-prema jāne dui-jane



ānibe prabhure ebe niścaya kailā mane



SYNONYMS



*tāṅhāra*-his; *prabhāva*-influence; *prema*-love of Godhead; *jāne*-know; *dui*-jane-both of them; *ānibe prabhure*-he will bring Śrī Caitanya Mahāprabhu; *ebe*-now; *niścaya kailā mane*-they were greatly assured within their minds.



TRANSLATION



Śivānanda and Jagadānanda knew of Nṛsiṁhānanda Brahmacārī's influence and love of Godhead. Therefore they now felt assured that he would certainly bring Śrī Caitanya Mahāprabhu.





TEXT 53





'pradyumna brahmacārī'--tāṅra nija-nāma



'nṛsiṁhānanda' nāma tāṅra kailā gaura-dhāma



SYNONYMS



*pradyumna brahmacārī*-Pradyumna Brahmacārī; *tāṅra*-his; *nija*-nāma-real name; *nṛsiṁhānanda*-Nṛsiṁhānanda; *nāma*-name; *tāṅra*-his; *kailā gaura-dhāma*-was given by Śrī Caitanya Mahāprabhu.



TRANSLATION



His real name was Pradyumna Brahmacārī. The name Nṛsiṁhānanda had been given to him by Lord Gaurasundara Himself.





TEXT 54





dui dina dhyāna kari' śivānandere kahila



"pāṇihāṭi grāme āmi prabhure ānila



SYNONYMS



*dui dina*-for two days; *dhyāna kari'*-after meditating; *śivānandere kahila*-he said to Śivānanda Sena; *pāṇihāṭi grāme*-to the village called Pāṇihāṭi; *āmi*-I; *prabhure ānila*-have brought Śrī Caitanya Mahāprabhu.



TRANSLATION



After meditating for two days, Nṛsiṁhānanda Brahmacārī told Śivānanda Sena, "I have already brought Śrī Caitanya Mahāprabhu to the village known as Pāṇihāṭi.





TEXT 55





kāli madhyāhne teṅho āsibena tomāra ghare



pāka-sāmagrī ānaha, āmi bhikṣā dimu tāṅre



SYNONYMS



*kāli madhyāhne*-tomorrow at noon; *teṅho*-He; *āsibena*-will come; *tomāra ghare*-to your place; *pāka*-sāmagrī ānaha-please bring everything necessary for cooking; *āmi*-I; *bhikṣā dimu*-shall cook and offer food; *tāṅre*-to Him.



TRANSLATION



"Tomorrow at noon He will come to your home. Therefore please bring all kinds of cooking ingredients. I shall personally cook and offer Him food.





TEXT 56





tabe tāṅre ethā āmi āniba satvara



niścaya kahilāṅa, kichu sandeha nā kara



SYNONYMS



*tabe*-in this way; *tāṅre*-Him; *ethā*-here; *āmi*-I; *āniba satvara*-shall bring very soon; *niścaya*-with certainty; *kahilāṅa*-I spoke; *kichu sandeha nā kara*-do not be doubtful.



TRANSLATION



"In this way I shall bring Him here very soon. Be assured that I am telling you the truth. Do not be doubtful.





TEXT 57





ye cāhiye, tāhā kara hañā tat-para



ati tvarāya kariba pāka, śuna ataḥpara



SYNONYMS



*ye cāhiye*-whatever I want; *tāhā kara*-arrange for that; *hañā tat-para*-being intent; *ati tvarāya*-very soon; *kariba pāka*-I shall begin cooking; *śuna ataḥpara*-just hear.



TRANSLATION



"Bring all the ingredients very soon, for I want to begin cooking immediately. Please do what I say."





TEXT 58





pāka-sāmagrī ānaha, āmi yāhā cāi'



ye māgila, śivānanda āni' dilā tāi



SYNONYMS



*pāka*-sāmagrī ānaha-bring all cooking ingredients; *āmi yāhā cāi*-whatever I want; *ye māgila*-whatever he wanted; śivānanda-Śivānanda Sena; *āni'*-bringing; *dilā tāi*-delivered everything.



TRANSLATION



Nṛsiṁhānanda Brahmacārī said to Śivānanda, "Please bring whatever cooking ingredients I want." Thus Śivānanda Sena immediately brought whatever he asked for.





TEXT 59





prātaḥ-kāla haite pāka karilā apāra



nānā vyañjana, piṭhā, kṣīra nānā upahāra



SYNONYMS



*prātaḥ*-kāla haite-beginning from the morning; *pāka karilā apāra*-cooked many varieties of food; *nānā vyañjana*-varieties of vegetables; *piṭhā*-cakes; *kṣīra*-sweet rice; *nānā*-various; *upahāra*-offerings of food.



TRANSLATION



Beginning early in the morning, Nṛsiṁhānanda Brahmacārī cooked many varieties of food, including vegetables, cakes, sweet rice and other preparations.





TEXT 60





jagannāthera bhinna bhoga pṛthak bāḍila



caitanya prabhura lāgi' āra bhoga kaila



SYNONYMS



*jagannāthera*-of Lord Jagannātha; *bhinna*-separate; *bhoga*-offerings; *pṛthak*-separately; *bāḍila*-arranged; *caitanya prabhura lāgi'*-for Śrī Caitanya Mahāprabhu; *āra*-other; *bhoga*-offerings of food; *kaila*-made.



TRANSLATION



After he finished cooking, he brought separate dishes for Jagannātha and Śrī Caitanya Mahāprabhu.





TEXT 61





iṣṭa-deva nṛsiṁha lāgi' pṛthak bāḍila



tina-jane samarpiyā bāhire dhyāna kaila



SYNONYMS



*iṣṭa-deva*-the worshipable Deity; *nṛsiṁha*-Lord Nṛsiṁhadeva; *lāgi'*-for; *pṛthak*-separately; *bāḍila*-arranged; *tina-jane*-to the three Deities; *samarpiyā*-offering; *bāhire*-outside; *dhyāna kaila*-meditated.



TRANSLATION



He also separately offered dishes to Nṛsiṁhadeva, his worshipable Deity. Thus he divided all the food into three offerings. Then, outside the temple, he began to meditate upon the Lord.





TEXT 62





dekhe, śīghra āsi' vasilā caitanya-gosāñi



tina bhoga khāilā, kichu avaśiṣṭa nāi



SYNONYMS



*dekhe*-he sees; *śīghra āsi'*-coming quickly; *vasilā*-sat down; *caitanya-gosāñi*-Śrī Caitanya Mahāprabhu; *tina bhoga*-the three separate offerings; *khāilā*-He ate; *kichu avaśiṣṭa nāi*-there were no remnants left.



TRANSLATION



In his meditation he saw Śrī Caitanya Mahāprabhu quickly come, sit down and eat all three offerings, leaving behind no remnants.





TEXT 63





ānande vihvala pradyumna, paḍe aśru-dhāra



"hāhā kibā kara" bali' karaye phutkāra



SYNONYMS



*ānande vihvala*-overwhelmed by transcendental ecstasy; *pradyumna*-Pradyumna Brahmacārī; *paḍe aśru*-dhāra-tears fell from his eyes; *hāhā*-alas, alas; *kibā kara*-what are You doing; *bali'*-saying; *karaye phut*-kāra-began to express disappointment.



TRANSLATION



Pradyumna Brahmacārī was overwhelmed by transcendental ecstasy upon seeing Caitanya Mahāprabhu eating everything. Thus tears flowed from his eyes. Nevertheless, he expressed dismay, saying,"Alas, alas! My dear Lord, what are You doing? You are eating everyone's food!





TEXT 64





jagannāthe-tomāya aikya, khāo tāṅra bhoga



nṛsiṁhera bhoga kene kara upayoga?



SYNONYMS



*jagannāthe*-with Lord Jagannātha; *tomāya*-and You; *aikya*-oneness; *khāo tāṅra bhoga*-You may eat His offering; *nṛsiṁhera bhoga*-the offering of Nṛsiṁhadeva; *kene kara upayoga*-why are You eating.



TRANSLATION



"My dear Lord, You are one with Jagannātha; therefore I have no objection to Your eating His offering. But why are You touching the offering to Lord Nṛsiṁhadeva?





TEXT 65





nṛsiṁhera haila jāni āji upavāsa



ṭhākura upavāsī rahe, jiye kaiche dāsa?'



SYNONYMS



*nṛsiṁhera*-of Lord Nṛsiṁha; *haila*-there was; *jāni*-I understand; *āji*-today; *upavāsa*-fasting; *ṭhākura upavāsī rahe*-the master remains fasting; *jiye kaiche dāsa*-how can the servant sustain his life.



TRANSLATION



"I think that Nṛsiṁhadeva could not eat anything today, and therefore He is fasting. If the master fasts, how can the servant live?"





TEXT 66





bhojana dekhi' yadyapi tāṅra hṛdaye ullāsa



nṛsiṁha lakṣya kari' bāhye kichu kare duḥkhābhāsa



SYNONYMS



*bhojana dekhi'*-seeing the eating; *yadyapi*-although; *tāṅra hṛdaye*-within his heart; *ullāsa*-jubilation; *nṛsiṁha*-Lord Nṛsiṁhadeva; *lakṣya kari'*-for the sake of; *bāhye*-externally; *kichu*-some; *kare*-does; *duḥkha-ābhāsa*-expression of disappointment.



TRANSLATION



Although Nṛsiṁha Brahmacārī felt jubilation within his heart to see Śrī Caitanya Mahāprabhu eating everything, for the sake of Lord Nṛsiṁhadeva he externally expressed disappointment.





TEXT 67





svayaṁ bhagavān kṛṣṇa-caitanya-gosāñi



jagannātha-nṛsiṁha-saha kichu bheda nāi



SYNONYMS



*svayam*-personally; *bhagavān*-the Supreme Personality of Godhead; *kṛṣṇa-caitanya-gosāñi*-Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; *jagannātha*-nṛsiṁha-saha-with Lord Jagannātha and Nṛsiṁhadeva; *kichu bheda*-any difference; *nāi*-there is not.



TRANSLATION



Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead Himself. Therefore there is no difference between Him, Lord Jagannātha and Lord Nṛsiṁhadeva.





TEXT 68





ihā jānibāre pradyumnera gūḍha haita mana



tāhā dekhāilā prabhu kariyā bhojana



SYNONYMS



*ihā*-this fact; *jānibāre*-to know; *pradyumnera*-of Pradyumna Brahmacārī; *gūḍha*-deeply; *haita mana*-was eager; *tāhā*-that; *dekhāilā*-exhibited; *prabhu*-Śrī Caitanya Mahāprabhu; *kariyā bhojana*-by eating.



TRANSLATION



Pradyumna Brahmacārī was deeply eager to understand this fact. Therefore Śrī Caitanya Mahāprabhu revealed it to him by a practical demonstration.





TEXT 69





bhojana kariyā prabhu gelā pāṇihāṭi



santoṣa pāilā dekhi' vyañjana-paripāṭī



SYNONYMS



*bhojana kariyā*-after eating all the offerings; *prabhu*-Śrī Caitanya Mahāprabhu; *gelā pāṇihāṭi*-started for Pāṇihāṭi; *santoṣa pāilā*-He became very satisfied; *dekhi'*-seeing; *vyañjana*-paripāṭī-arrangement of vegetables.



TRANSLATION



After eating all the offerings, Śrī Caitanya Mahāprabhu started for Pāṇihāṭi. There, He was greatly satisfied to see the different varieties of vegetables prepared in the house of Rāghava.





TEXT 70





śivānanda kahe,--'kene karaha phutkāra?'



teṅha kahe,--"dekha tomāra prabhura vyavahāra



SYNONYMS



śivānanda kahe-Śivānanda Sena said; *kene karaha phut*-kāra-why are you expressing dismay; *teṅha kahe*-he replied; *dekha*-see; *tomāra prabhura*-of your Lord; *vyayahāra*-the behavior.



TRANSLATION



Śivānanda said to Nṛsiṁhānanda, "Why are you expressing dismay?" Nṛsiṁhānanda replied, "Just see the behavior of your Lord Śrī Caitanya Mahāprabhu.





TEXT 71





tina janāra bhoga teṅho ekelā khāilā



jagannātha-nṛsiṁha upavāsī ha-ilā"



SYNONYMS



*tina janāra*-of the three Deities; *bhoga*-offerings; *teṅho*-He; *ekelā*-alone; *khāilā*-ate; *jagannātha-nṛsiṁha*-Lord Jagannātha and Lord Nṛsiṁhadeva; *upavāsī ha*-ilā-remained fasting.



TRANSLATION



"He alone has eaten the offerings for all three Deities. Because of this, both Jagannātha and Nṛsiṁhadeva remain fasting."





TEXT 72





śuni śivānandera citte ha-ila saṁśaya



kibā premāveśe kahe, kibā satya haya



SYNONYMS



*śuni*-hearing; *śivānandera*-of Śivānanda; *citte*-in the mind; *ha*-ila saṁśaya-there was some doubt; *kibā*-whether; *prema-āveśe kahe*-was speaking something in ecstatic love; *kibā*-or; *satya haya*-it was a fact.



TRANSLATION



When Śivānanda Sena heard this statement, he was unsure whether Nṛsiṁhānanda Brahmacārī was speaking that way because of ecstatic love or because it was actually a fact.





TEXT 73





tabe śivānande kichu kahe brahmacārī



sāmagrī āna nṛsiṁha lāgi punaḥ pāka kari'



SYNONYMS



*tabe*-upon this; *śivānande*-unto Śivānanda; *kichu*-something; *kahe*-says; *brahmacārī*-Nṛsiṁhānanda Brahmacārī; *sāmagrī āna*-bring more ingredients; *nṛsiṁha lāgi'*-for Lord Nṛsiṁhadeva; *punaḥ*-again; *pāka kari'*-let me cook.



TRANSLATION



When Śivānanda Sena was thus perplexed, Nṛsiṁhānanda Brahmacārī said to him, "Bring more food. Let me cook again for Lord Nṛsiṁhadeva."





TEXT 74





tabe śivānanda bhoga-sāmagrī ānilā



pāka kari' nṛsiṁhera bhoga lāgāilā



SYNONYMS



*tabe*-thereupon; śivānanda-Śivānanda Sena; *bhoga*-sāmagrī-ingredients for preparing food; *ānilā*-brought; *pāka kari'*-after cooking; *nṛsiṁhera*-of Lord Nṛsiṁhadeva; *bhoga lāgāilā*-offered the food.



TRANSLATION



Then Śivānanda Sena again brought the ingredients with which to cook, and Pradyumna Brahmacārī again cooked and offered the food to Nṛsiṁhadeva.





TEXT 75





varṣāntare śivānanda lañā bhakta-gaṇa



nīlācale dekhe yāñā prabhura caraṇa



SYNONYMS



*varṣa-antare*-the next year; śivānanda-Śivānanda Sena; *lañā*-taking; *bhakta-gaṇa*-all the devotees; *nīlācale*-at Jagannātha Purī; *dekhe*-sees; *yāñā*-going; *prabhura caraṇa*-the lotus feet of the Lord.



TRANSLATION



The next year, Śivānanda went to Jagannātha Purī with all the other devotees to see the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 76





eka-dina sabhāte prabhu vāta cālāilā



nṛsiṁhānandera guṇa kahite lāgilā



SYNONYMS



*eka-dina*-one day; *sabhāte*-in the presence of all the devotees; *prabhu*-Śrī Caitanya Mahāprabhu; *vāta cālāilā*-raised the topic (of eating at Nṛsiṁhānanda's house); *nṛsiṁhānandera*-of Nṛsiṁhānanda Brahmacārī; *guṇa*-transcendental qualities; *kahite lāgilā*-began to speak.



TRANSLATION



One day, in the presence of all the devotees, the Lord raised these topics concerning Nṛsiṁhānanda Brahmacārī and praised his transcendental qualities.





TEXT 77





'gata-varṣa pauṣe more karāila bhojana



kabhu nāhi khāi aiche miṣṭānna-vyañjana'



SYNONYMS



*gata*-varṣa-last year; *pauṣe*-in the month of Pauṣa (December-January); *more*-unto Me; *karāila bhojana*-offered many foodstuffs; *kabhu nāhi khāi*-I never tasted; *aiche*-such; *miṣṭānna*-sweetmeats; *vyañjana*-vegetables.



TRANSLATION



The Lord said, "Last year in the month of Pauṣa, when Nṛsiṁhānanda gave me varieties of sweetmeats and vegetables to eat, they were so good that I had never before eaten such preparations."





TEXT 78





śuni' bhakta-gaṇa mane āścarya mānila



śivānandera mane tabe pratyaya janmila



SYNONYMS



*śuni'*-hearing; *bhakta-gaṇa*-all the devotees; *mane*-in the mind; *āścarya mānila*-felt wonder; *śivānandera*-of Śivānanda Sena; *mane*-in the mind; *tabe*-thereupon; *pratyaya janmila*-there was confidence.



TRANSLATION



Hearing this, all the devotees were struck with wonder, and Śivānanda became confident that the incident was true.





TEXT 79





ei-mata śacī-gṛhe satata bhojana



śrīvāsera gṛhe karena kīrtana-darśana



SYNONYMS



*ei-mata*-in this way; *śacī*-gṛhe-at the house of Śacīmātā; *satata*-always; *bhojana*-eating; *śrīvāsera gṛhe*-in the house of Śrīvāsa Ṭhākura; *karena*-performs; *kīrtana*-darśana-visiting the kīrtana performances.



TRANSLATION



In this way Śrī Caitanya Mahāprabhu used to eat at the temple of Śacīmātā every day and also visit the house of Śrīvāsa Ṭhākura when kīrtana was performed.





TEXT 80





nityānandera nṛtya dekhena āsi' bāre bāre



'nirantara āvirbhāva' rāghavera ghare



SYNONYMS



*nityānandera nṛtya*-the dancing of Śrī Nityānanda Prabhu; *dekhena*-He sees; *āsi'*-coming; *bāre bāre*-again and again; *nirantara āvirbhāva*-constant appearance; *rāghavera ghare*-in the house of Rāghava.



TRANSLATION



Similarly, He was always present when Nityānanda Prabhu danced, and He regularly appeared at the house of Rāghava.





TEXT 81





prema-vaśa gaura-prabhu, yāhāṅ premottama



prema-vasa hañā tāhā dena daraśana



SYNONYMS



*prema*-vaśa-subdued by loving service; *gaura-prabhu*-Śrī Caitanya Mahāprabhu, Gaurasundara; *yāhāṅ prema*-uttama-wherever there is pure love; *prema-vaśa hañā*-being subdued by such love; *tāhā*-there; *dena daraśana*-appears personally.



TRANSLATION



Lord Gaurasundara is greatly influenced by the love of His devotees. Therefore wherever there is pure devotion to the Lord, the Lord Himself, subdued by such love, appears, and His devotees see Him.





TEXT 82





śivānandera prema-sīmā ke kahite pāre?



yāṅra preme vaśa prabhu āise bāre bāre



SYNONYMS



*śivānandera*-of Śivānanda Sena; *prema-sīmā*-the limit of love; *ke*-who; *kahite pāre*-can estimate; *yāṅra*-whose; *preme*-by loving affairs; *vaśa*-influenced; *prabhu*-Śrī Caitanya Mahāprabhu; *āise*-comes; *bāre bāre*-again and again.



TRANSLATION



Influenced by the loving affairs of Śivānanda Sena, Śrī Caitanya Mahāprabhu came again and again. Therefore who can estimate the limits of his love?





TEXT 83





ei ta' kahilu gaurera 'āvirbhāva'



ihā yei śune, jāne caitanya-prabhāva



SYNONYMS



*ei ta'*-thus; *kahilu*-I have described; *gaurera*-of Śrī Caitanya Mahāprabhu; *āvirbhāva*-appearance; *ihā*-this incident; *yei śune*-whoever hears; *jāne*-knows; *caitanya-prabhāva*-the opulence of Śrī Caitanya Mahāprabhu.



TRANSLATION



Thus I have described the appearance of Śrī Caitanya Mahāprabhu. Anyone who hears about these incidents can understand the transcendental opulence of the Lord.





TEXT 84





puruṣottame prabhu-pāśe bhagavān ācārya



parama vaiṣṇava teṅho supaṇḍita ārya



SYNONYMS



*puruṣottame*-at Jagannātha Purī; *prabhu-pāśe*-in the association of Śrī Caitanya Mahāprabhu; *bhagavān ācārya*-Bhagavān Ācārya; *parama vaiṣṇava*-pure devotee; *teṅho*-he; *su-paṇḍita*-very learned scholar; *ārya*-gentleman.



TRANSLATION



At Jagannātha Purī, in the association of Śrī Caitanya Mahāprabhu, lived Bhagavān Ācārya, who was certainly a gentleman, a learned scholar and a great devotee.



PURPORT



For a description of Bhagavān Ācārya, one may refer to the *Ādi-līlā*, Tenth Chapter, verse 136.





TEXT 85





sakhya-bhāvākrānta-citta, gopa-avatāra



svarūpa-gosāñi-saha sakhya-vyavahāra



SYNONYMS



*sakhya-bhāva*-by fraternal love; *ākrānta*-overwhelmed; *citta*-heart; *gopa-avatāra*-an incarnation of one of the cowherd boys; *svarūpa*-gosāñi-saha-with Svarūpa Dāmodara; *sakhya*-vyavahāra-dealings just like those of a friend.



TRANSLATION



He was fully absorbed in thoughts of fraternal relationships with God. He was an incarnation of a cowherd boy, and thus his dealings with Svarūpa Dāmodara Gosvāmī were very friendly.





TEXT 86





ekānta-bhāve āśriyāchena caitanya-caraṇa



madhye madhye prabhura teṅho karena nimantraṇa



SYNONYMS



*ekānta*-bhāve-with full attention; *āśriyāchena*-has taken shelter of; *caitanya-caraṇa*-the lotus feet of Lord Caitanya; *madhye madhye*-sometimes; *prabhura*-of Śrī Caitanya Mahāprabhu; *teṅho*-he; *karena*-does; *nimantraṇa*-invitation.



TRANSLATION



He sought the shelter of Śrī Caitanya Mahāprabhu with full surrender. Sometimes he would invite the Lord to dine at his home.





TEXT 87





ghare bhāta kari' karena vividha vyañjana



ekale gosāñi lañā karāna bhojana



SYNONYMS



*ghare*-at home; *bhāta kari'*-preparing rice; *karena*-prepares; *vividha vyañjana*-varieties of vegetables; *ekale*-alone; *gosāñi lañā*-taking Śrī Caitanya Mahāprabhu; *karāna bhojana*-makes to eat.



TRANSLATION



Bhagavān Ācārya prepared varieties of rice and vegetables at home and brought the Lord there alone to eat.



PURPORT



Generally those who invited Śrī Caitanya Mahāprabhu for dinner used to offer Him the remnants of food that had first been offered to Lord Jagannātha. Bhagavān Ācārya, however, instead of giving Him the remnants of Jagannātha's food, prepared dinner at his home. In Orissa, food offered to Lord Jagannātha is called prasādī, and that which is not offered to Lord Jagannātha is known as āmānī or ghara-bhāta, rice prepared at home.





TEXT 88





tāṅra pitā 'viṣayī' baḍa śatānanda-khāṅna



'viṣaya-vimukha' ācārya--'vairāgya-pradhāna'



SYNONYMS



*tāṅra pitā*-his father; *viṣayī*-a statesman; *baḍa*-expert; *śatānanda*-khāṅna-named Śatānanda Khān; *viṣaya-vimukha*-not interested in state management; *ācārya*-Bhagavān Ācārya; *vairāgya*-pradhāna-mostly in the renounced order of life.



TRANSLATION



Bhagavān Ācārya's father, whose name was Śatānanda Khān, was an expert statesman, whereas Bhagavān Ācārya was not at all interested in the management of the state. Indeed, he was almost in the renounced order of life.





TEXT 89





'gopāla-bhaṭṭācārya' nāma tāṅra choṭa-bhāi



kāśīte vedānta paḍi' gelā tāṅra ṭhāñi



SYNONYMS



*gopāla*-bhaṭṭācārya-Gopāla Bhaṭṭācārya; *nāma*-named; *tāṅra*-his; *choṭa*-bhāi-younger brother; *kāśīte*-at Benares; *vedānta paḍi'*-studying Vedānta philosophy; *gelā*-went; *tāṅra ṭhāñi*-to his place.



TRANSLATION



Bhagavān Ācārya's brother, whose name was Gopāla Bhaṭṭācārya, had studied Vedānta philosophy at Benares and had then returned to Bhagavān Ācārya's home.



PURPORT



During those days and also at the present, Vedānta philosophy is understood through the commentary of Śaṅkarācārya, which is known as Śārīraka-bhāṣya. Thus it appears that Gopāla Bhaṭṭācārya the younger brother of Bhagavān Ācārya, had studied Vedānta according to the way of the Śārīraka-bhāṣya, which expounds the Māyāvāda philosophy of the impersonalists.





TEXT 90





ācārya tāhāre prabhu-pade milāilā



antaryāmī prabhu citte sukha nā pāilā



SYNONYMS



*ācārya*-Bhagavān Ācārya; *tāhāre*-him (his brother); *prabhu*-pade milāilā-got to meet Śrī Caitanya Mahāprabhu; *antaryāmī prabhu*-Lord Śrī Caitanya Mahāprabhu, who could study anyone's heart; *citte*-within Himself; *sukha*-happiness; *nā pāilā*-could not get.



TRANSLATION



Bhagavān Ācārya took his brother to meet Śrī Caitanya Mahāprabhu, but the Lord, knowing that Gopāla Bhaṭṭācārya was a Māyāvādī philosopher, could not get much happiness from meeting him.





TEXT 91





ācārya-sambandhe bāhye kare prītyābhāsa



kṛṣṇa-bhakti vinā prabhura nā haya ullāsa



SYNONYMS



*ācārya*-sambandhe-because he was related with Bhagavān Ācārya; *bāhye*-externally; *kare*-does; *prīti-ābhāsa*-appearance of pleasure; *kṛṣṇa*-bhakti-devotional service to Lord Kṛṣṇa; *vinā*-without; *prabhura*-of Śrī Caitanya Mahāprabhu; *nā haya*-there is no; *ullāsa*-jubilation.



TRANSLATION



Śrī Caitanya Mahāprabhu derives no happiness from meeting one who is not a pure devotee of Kṛṣṇa. Thus because Gopāla Bhaṭṭācārya was a Māyāvādī scholar, the Lord felt no jubilation in meeting him. Nevertheless, because Gopāla Bhaṭṭācārya was related to Bhagavān Ācārya, Śrī Caitanya Mahāprabhu feigned pleasure in seeing him.





TEXT 92





svarūpa gosāñire ācārya kahe āra dine



'vedānta paḍiyā gopāla āisāche ekhāne



SYNONYMS



*svarūpa gosāñire*-unto Svarūpa Dāmodara Gosvāmī; *ācārya*-Bhagavān Ācārya; *kahe*-says; *āra dine*-the next day; *vedānta paḍiyā*-after studying Vedānta; *gopāla*-Gopāla; *āisāche*-has come back; *ekhāne*-here.



TRANSLATION



Bhagavān Ācārya said to Svarūpa Dāmodara, "Gopāla, my younger brother, has returned to my home, having concluded his study of Vedānta philosophy."





TEXT 93





sabe meli' āisa, śuni 'bhāṣya' ihāra sthāne'



prema-krodha kari' svarūpa balaya vacane



SYNONYMS



*sabe meli'*-all together; *āisa*-come; *śuni*-let us hear; *bhāṣya*-the commentary; *ihāra sthāne*-from him; *prema-krodha kari'*-in an angry mood of love; *svarūpa*-Svarūpa Dāmodara; *balaya vacane*-said these words.



TRANSLATION



Bhagavān Ācārya requested Svarūpa Dāmodara to hear from Gopāla the commentary upon Vedānta. Svarūpa Dāmodara Gosvāmī, however, somewhat angry because of love, spoke as follows.





TEXT 94





"buddhi bhraṣṭa haila tomāra gopālera saṅge



māyāvāda śunibāre upajila raṅge



SYNONYMS



*buddhi*-intelligence; *bhraṣṭa*-lost; *haila*-has been; *tomāra*-your; *gopālera saṅge*-in the association of Gopāla; *māyāvāda śunibāre*-to hear the commentary of Māyāvāda philosophy; *upajila raṅge*-has awakened the propensity.



TRANSLATION



"You have lost your intelligence in the association of Gopāla, and therefore you are eager to hear the Māyāvāda philosophy.





TEXT 95





vaiṣṇava hañā yebā śārīraka-bhāṣya śune



sevya-sevaka-bhāva chāḍi' āpanāre 'īśvara' māne



SYNONYMS



*vaiṣṇava hañā*-being a Vaiṣṇava; *yebā*-anyone who; *śārīraka-bhāṣya*-the Māyāvāda commentary Śārīraka-bhāṣya; *śune*-listens to; *sevya-sevaka-bhāva*-the Kṛṣṇa conscious attitude that the Lord is the master and the living entity is His servant; *chāḍi'*-giving up; *āpanāre*-himself; *īśvara*-the Supreme Lord; *māne*-considers.



TRANSLATION



"When a Vaiṣṇava listens to the Śārīraka-bhāṣya, the Māyāvāda commentary upon *Vedānta-sūtra*, he gives up the Kṛṣṇa conscious attitude that the Lord is the master and the living entity is His servant. Instead, he considers himself the Supreme Lord.



PURPORT



The philosophers known as kevalādvaita-vādīs generally occupy themselves with hearing the Śārīraka-bhāṣya, a commentary by Śaṅkarācārya advocating that one impersonally consider oneself the Supreme Lord. Such Māyāvāda philosophical commentaries upon Vedānta are simply imaginary, but there are other commentaries on Vedānta philosophy. The commentary by Śrīla Rāmānujācārya, known as Śrī-bhāṣya, establishes the viśiṣṭādvaita-vāda philosophy. Similarly, in the Brahma-sampradāya, Madhvācārya's Pūrṇaprajña-bhāṣya establishes śuddha-dvaita-vāda. In the Kumāra-sampradāya, or Nimbārka-sampradāya, Śrī Nimbārka establishes the philosophy of dvaitādvaita-vāda in the Pārijāta-saurabha-bhāṣya. And in the Viṣṇusvāmi-sampradāya, or Rudra-sampradāya, which comes from Lord Śiva, Viṣṇusvāmī has written a commentary called Sarvajña-bhāṣya, which establishes śuddhādvaita-vāda.





A Vaiṣṇava should study the commentaries on *Vedānta-sūtra* written by the four sampradāya-ācāryas, namely Śrī Rāmānujācārya, Madhvācārya, Viṣṇusvāmī and Nimbārka, for these commentaries are based upon the philosophy that the Lord is the master and that all living entities are His eternal servants. One interested in studying Vedānta philosophy properly must study these commentaries, especially if he is a Vaiṣṇava. These commentaries are always adored by Vaiṣṇavas. The commentary by Śrīla Bhaktisiddhānta Sarasvatī is elaborately given in the *Ādi-līlā*, Chapter Seven, text 101. The Māyāvāda commentary Śārīraka-bhāṣya is like poison for a Vaiṣṇava. It should not be touched at all. Śrīla Bhaktivinoda Ṭhākura remarks that even a mahā-bhāgavata, or highly elevated devotee who has surrendered himself unto the lotus feet of Kṛṣṇa, sometimes falls down from pure devotional service if he hears the Māyāvāda philosophy of Śārīraka-bhāṣya. This commentary should therefore be shunned by all Vaiṣṇavas.





TEXT 96





mahā-bhāgavata yei, kṛṣṇa prāṇa-dhana yāra



māyāvāda-śravaṇe citta avaśya phire tāṅra"



SYNONYMS



*mahā-bhāgavata yei*-one who is a highly elevated devotee; *kṛṣṇa*-Lord Kṛṣṇa; *prāṇa*-dhana yāra-whose life and soul; *māyāvāda-śravaṇe*-by hearing the Māyāvāda philosophy; *citta*-the heart; *avaśya*-certainly; *phire*-changes; *tāṅra*-his.



TRANSLATION



"The Māyāvāda philosophy presents such a jugglery of words that even a highly elevated devotee who has accepted Kṛṣṇa as his life and soul changes his decision when he reads the Māyāvāda commentary on *Vedānta-sūtra*."





TEXT 97





ācārya kahe,--'āmā sabāra kṛṣṇa-niṣṭha-citte



āmā sabāra mana bhāṣya nāre phirāite'



SYNONYMS



*ācārya kahe*-Bhagavān Ācārya replied; *āmā sabāra*-of all of us; *kṛṣṇa*-niṣṭha-devoted to Kṛṣṇa; *citte*-hearts; *āmā sabāra*-of all of us; *mana*-minds; *bhāṣya-Śārīraka*-bhāṣya; *nāre phirāite*-cannot change.



TRANSLATION



In spite of Svarūpa Dāmodara's protest, Bhagavān Ācārya continued, "We are all fixed at the lotus feet of Kṛṣṇa with our hearts and souls. Therefore the Śārīraka-bhāṣya cannot change our minds."





TEXT 98





svarūpa kahe, "tathāpi māyāvāda-śravaṇe



'cit, brahma, māyā, mithyā'--ei-mātra śune



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara replied; *tathāpi*-still; *māyāvāda-śravaṇe*-by hearing the Māyāvāda commentary; *cit*-knowledge; *brahma*-the Absolute Truth; *māyā*-external energy; *mithyā*-false; *ei*-mātra-only these; *śune*-hears.



TRANSLATION



Svarūpa Dāmodara replied, "Nevertheless, when we hear the Māyāvāda philosophy, we hear that Brahman is knowledge and that the universe of māyā is false, but we gain no spiritual understanding.





TEXT 99





jīvājñāna-kalpita īśvare, sakala-i ajñāna



yāhāra śravaṇe bhaktera phāṭe mana prāṇa"



SYNONYMS



*jīva*-the ordinary living being; *ajñāna*-by ignorance; *kalpita*-imagined; *īśvare*-in the Supreme Lord; *sakala-i ajñāna*-all ignorance; *yāhāra śravaṇe*-hearing of which; *bhaktera*-of the devotee; *phāṭe*-breaks; *mana prāṇa*-mind and life.



TRANSLATION



"The Māyāvādī philosopher tries to establish that the living entity is only imaginary and that the Supreme Personality of Godhead is under the influence of māyā. Hearing this kind of commentary breaks the heart and life of a devotee."



PURPORT



Śrīla Svarūpa Dāmodara Gosvāmī wanted to impress upon Bhagavān Ācārya that even though someone firmly fixed in devotion to Kṛṣṇa's service might not be deviated by hearing the Māyāvāda bhāṣya, that bhāṣya is nevertheless full of impersonal words and ideas such as Brahman which represent knowledge but which are impersonal. The Māyāvādīs say that the world created by māyā is false, and that actually there is no living entity but only one spiritual effulgence. They further say that God is imaginary, that people think of God only because of ignorance, and that when the Supreme Absolute Truth is befooled by the external energy, māyā, He becomes a jīva, or living entity. Upon hearing all these nonsensical ideas from the nondevotee, a devotee is greatly afflicted, as if his heart and soul were broken.





TEXT 100





lajjā-bhaya pāñā ācārya mauna ha-ilā



āra dina gopālere deśe pāṭhāilā



SYNONYMS



*lajjā*-bhaya-fear and shame; *pāñā*-getting; *ācārya*-Bhagavān Ācārya; *mauna ha*-ilā-became silent; *āra dina*-the next day; *gopālere*-Gopāla Bhaṭṭācārya; *deśe*-to his own country; *pāṭhāilā*-sent.



TRANSLATION



Thus Bhagavān Ācārya, greatly ashamed and fearful, remained silent. The next day, he asked Gopāla Bhaṭṭācārya to return to his own district.





TEXT 101





eka-dina ācārya prabhure kailā nimantraṇa



ghare bhāta kari' kare vividha vyañjana



SYNONYMS



*eka-dina*-one day; *ācārya*-Bhagavān Ācārya; *prabhure*-unto Śrī Caitanya Mahāprabhu; *kailā nimantraṇa*-made an invitation for dinner; *ghare*-at home; *bhāta kari'*-cooking rice; *kare*-prepares; *vividha vyañjana*-varieties of vegetable preparations.



TRANSLATION



One day Bhagavān Ācārya invited Śrī Caitanya Mahāprabhu to dine at his home. Thus he was preparing rice and various types of vegetables.





TEXT 102





'choṭa-haridāsa' nāma prabhura kīrtanīyā



tāhāre kahena ācārya ḍākiyā āniyā



SYNONYMS



*choṭa-haridāsa nāma*-a devotee named Choṭa Haridāsa; *prabhura kīrtanīyā*-a chanter of songs for Śrī Caitanya Mahāprabhu; *tāhāre*-unto him; *kahena*-says; *ācārya*-the ācārya; *ḍākiyā āniyā*-calling him to his place.



TRANSLATION



A devotee named Choṭa Haridāsa used to sing for Śrī Caitanya Mahāprabhu. Bhagavān Ācārya called him to his home and spoke as follows.





TEXT 103





'mora nāme śikhi-māhitira bhaginī-sthāne giyā



śukla-cāula eka māna ānaha māgiyā'



SYNONYMS



*mora nāme*-in my name; *śikhi-māhitira*-of Śikhi Māhiti; *bhaginī*-sthāne-at the place of the sister; *giyā*-going; *śukla*-cāula-white rice; *eka māna*-the measurement of one māna; *ānaha*-please bring; *māgiyā*-requesting.



TRANSLATION



"Please go to the sister of Śikhi Māhiti. In my name, ask her for a māna of white rice and bring it here."



PURPORT



In India śukla-cāula (white rice) is also called ātapa-cāula, or rice that has not been boiled before being threshed. Another kind of rice, called siddha-cāula (brown rice), is boiled before being threshed. Generally, first-class fine white rice is required for offerings to the Deity. Thus Bhagavān Ācārya asked Choṭa Haridāsa, or Junior Haridāsa, a singer in the assembly of Śrī Caitanya Mahāprabhu, to get some of this rice from the sister of Śikhi Māhiti. A māna is a standard of measurement in Orissa for rice and other food grains.





TEXT 104





māhitira bhaginī sei, nāma--mādhavī-devī



vṛddhā tapasvinī āra paramā vaiṣṇavī



SYNONYMS



*māhitira bhaginī*-sister of Śikhi Māhiti; *sei*-that; *nāma*-named; *mādhavī-devī*-of the name Mādhavīdevī; *vṛddhā*-an elderly lady; *tapasvinī*-very strict in executing devotional service; *āra*-and; *paramā vaiṣṇavī*-a first-class devotee.



TRANSLATION



Śikhi Māhiti's sister was named Mādhavīdevī. She was an elderly lady who always performed austerities. She was very advanced in devotional service.





TEXT 105





prabhu lekhā kare yāre--rādhikāra 'gaṇa'



jagatera madhye 'pātra'--sāḍe tina jana



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *lekhā kare*-accepts; *yāre*-whom; *rādhikāra gaṇa*-as one of the associates of Śrīmatī Rādhārāṇī; *jagatera madhye*-throughout the whole world; *pātra*-most confidential devotees; *sāḍe tina*-three and a half; *jana*-persons.



TRANSLATION



Śrī Caitanya Mahāprabhu accepted her as having formerly been an associate of Śrīmatī Rādhārāṇī. In the entire world, three and a half people were His intimate devotees.





TEXT 106





svarūpa gosāñi, āra rāya rāmānanda



śikhi-māhiti--tina, tāṅra bhaginī--ardha-jana



SYNONYMS



*svarūpa gosāñi*-of the name Svarūpa Gosvāmī; *āra*-and; *rāya rāmānanda*-Rāmānanda Rāya; *śikhi*-māhiti-Śikhi Māhiti; *tina*-three; *tāṅra bhaginī*-his sister; *ardha*-jana-half a person.



TRANSLATION



The three were Svarūpa Dāmodara Gosvāmī, Rāmānanda Rāya and Śikhi Māhiti, and the half a person was Śikhi Māhiti's sister.





TEXT 107





tāṅra ṭhāñi taṇḍula māgi' ānila haridāsa



taṇḍula dekhi' ācāryera adhika ullāsa



SYNONYMS



*tāṅra ṭhāñi*-from her; *taṇḍula māgi'*-begging rice; *ānila haridāsa*-Haridāsa brought; *taṇḍula dekhi'*-seeing the rice; *ācāryera*-of Bhagavān Ācārya; *adhika ullāsa*-very great satisfaction.



TRANSLATION



After begging the rice from her, Junior Haridāsa brought it to Bhagavān Ācārya, who was very pleased to see its quality.





TEXT 108





snehe rāndhila prabhura priya ye vyañjana



deula prasāda, ādā-cāki, lembu-salavaṇa



SYNONYMS



*snehe*-in great affection; *rāndhila*-cooked; *prabhura*-of Śrī Caitanya Mahāprabhu; *priya*-dear; *ye*-whatever; *vyañjana*-vegetables; *deula prasāda*-remnants from the temple of Jagannātha; *ādā*-cāki-ground ginger; *lembu*-lime; *sa*-lavaṇa-with salt.



TRANSLATION



In great affection, Bhagavān Ācārya cooked varieties of vegetables and other preparations dear to Śrī Caitanya Mahāprabhu. He also obtained remnants of food from Lord Jagannātha and digestive aids such as ground ginger and also lime with salt.





TEXT 109





madhyāhne āsiyā prabhu bhojane vasilā



śālyanna dekhi' prabhu ācārye puchilā



SYNONYMS



*madhyāhne*-at noon; *āsiyā*-coming; *prabhu*-Śrī Caitanya Mahāprabhu; *bhojane vasilā*-sat down to eat; *śāli-anna*-the rice of fine quality; *dekhi'*-seeing; *prabhu*-Śrī Caitanya Mahāprabhu; *ācārye puchilā*-inquired from Bhagavān Ācārya.



TRANSLATION



At noon, when Śrī Caitanya Mahāprabhu came to eat the offerings of Bhagavān Ācārya, He first appreciated the fine rice and therefore questioned him.





TEXT 110





uttama anna eta taṇḍula kāṅhāte pāilā?



ācārya kahe,--mādhavī-pāśa māgiyā ānilā



SYNONYMS



*uttama anna*-fine rice; *eta*-such; *taṇḍula*-rice; *kāṅhāte pāilā*-where did you get; *ācārya kahe*-Bhagavān Ācārya replied; *mādhavī*-pāśa-from Mādhavīdevī; *māgiyā*-begging; *ānilā*-have brought.



TRANSLATION



"Where did you get such fine rice?" the Lord asked. Bhagavān Ācārya replied, "I got it by begging from Mādhavīdevī."





TEXT 111





prabhu kahe,--'kon yāi' māgiyā ānila?'



choṭa-haridāsera nāma ācārya kahila



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *kon yāi'*-who went; *māgiyā*-begging; *ānila*-brought; *choṭa-haridāsera*-of Junior Haridāsa; *nāma*-the name; *ācārya kahila*-Bhagavān Ācārya informed.



TRANSLATION



When Śrī Caitanya Mahāprabhu asked who had begged the rice and brought it back, Bhagavān Ācārya mentioned the name of Junior Haridāsa.





TEXT 112





anna praśaṁsiyā prabhu bhojana karilā



nija-gṛhe āsi' govindere ājñā dilā



SYNONYMS



*anna praśaṁsiyā*-praising the rice; *prabhu*-Śrī Caitanya Mahāprabhu; *bhojana karilā*-partook of the prasāda; *nija-gṛhe*-to His own residence; *āsi'*-coming back; *govindere*-to Govinda; *ājñā dilā*-He gave order.



TRANSLATION



Praising the quality of the rice, Śrī Caitanya Mahāprabhu partook of the prasāda. Then, after returning to His residence, He gave the following order to Govinda, His personal assistant.





TEXT 113





'āji haite ei mora ājñā pālibā



choṭa haridāse ihāṅ āsite nā dibā'



SYNONYMS



*āji haite*-from today; *ei*-this; *mora*-My; *ājñā*-order; *pālibā*-you should carry out; *choṭa haridāse*-Choṭa Haridāsa; *ihāṅ*-here; *āsite*-to come; *nā dibā*-do not allow.



TRANSLATION



" From this day forward, do not allow Choṭa Haridāsa to come here."





TEXT 114





dvāra mānā haila, haridāsa duḥkhī haila mane



ki lāgiyā dvāra-mānā keha nāhi jāne



SYNONYMS



*dvāra mānā*-closed door; *haila*-there was; *haridāsa*-Choṭa Haridāsa; *duḥkhī*-very unhappy; *haila mane*-became within his mind; *ki lāgiyā*-for what reason; *dvāra-mānā*-the door was closed; *keha nāhi jāne*-no one could understand.



TRANSLATION



When Junior Haridāsa heard that he had been ordered not to approach Śrī Caitanya Mahāprabhu, he was very unhappy. No one could understand why he had been ordered not to come.





TEXT 115





tina-dina haila haridāsa kare upavāsa



svarūpādi āsi, puchilā mahāprabhura pāśa



SYNONYMS



*tina-dina haila*-for three days; *haridāsa*-junior Haridāsa; *kare upavāsa*-was fasting; *svarūpa-ādi*-Svarūpa Dāmodara and other confidential devotees; *āsi*-coming; *puchilā*-inquired; *mahāprabhura pāśa*-from Śrī Caitanya Mahāprabhu.



TRANSLATION



Haridāsa fasted continuously for three days. Then Svarūpa Dāmodara Gosvāmī and other confidential devotees approached Śrī Caitanya Mahāprabhu to inquire from Him.





TEXT 116





"kon aparādha, prabhu, kaila haridāsa?



ki lāgiyā dvāra-mānā, kare upavāsa?"



SYNONYMS



*kon aparādha*-what great offense; *prabhu*-O Lord; *kaila haridāsa*-has Haridāsa committed; *ki lāgiyā*-for what reason; *dvāra-mānā*-the closed door; *kare upavāsa*-he is now fasting.



TRANSLATION



"What great offense has Junior Haridāsa committed? Why has he been forbidden to come to Your door? He has now been fasting for three days."





TEXT 117





prabhu kahe,--"vairāgī kare prakṛti sambhāṣaṇa



dekhite nā pāroṅ āmi tāhāra vadana



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu replied; *vairāgī*-a person in the renounced order of life; *kare*-does; *prakṛti sambhāṣaṇa*-intimate talking with a woman; *dekhite nā pāroṅ*-cannot see; *āmi*-I; *tāhāra vadana*-his face.



TRANSLATION



The Lord replied, "I cannot tolerate seeing the face of a person who has accepted the renounced order of life but who still talks intimately with a woman.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that saralatā, or simplicity, is the first qualification of a Vaiṣṇava, whereas duplicity or cunning behavior is a great offense against the principles of devotional service. As one advances in Kṛṣṇa consciousness, one must gradually become disgusted with material attachment and thus become more and more attached to the service of the Lord. If one is not factually detached from material activities but still proclaims himself advanced in devotional service, he is cheating. No one will be happy to see such behavior.





TEXT 118





durvāra indriya kare viṣaya-grahaṇa



dāravī prakṛti hare munerapi mana



SYNONYMS



*durvāra*-uncontrollable; *indriya*-the senses; *kare*-do; *viṣaya*-grahaṇa-accepting sense objects; *dāravī prakṛti*-a wooden statue of a woman; *hare*-attracts; *munerapi*-even of a great sage; *mana*-the mind.



TRANSLATION



"So strongly do the senses adhere to the objects of their enjoyment that indeed a wooden statue of a woman attracts the mind of even a great saintly person.



PURPORT



The senses and the sense objects are so intimately connected that the mind of even a great saintly person is attracted to a wooden doll if it is attractively shaped like a young woman. The sense objects, namely form, sound, smell, taste and touch, are always attractive for the eyes, ears, nose, tongue and skin. Since the senses and sense objects are naturally intimately related, sometimes even a person claiming control over his senses remains always subject to the control of sense objects. The senses are impossible to control unless purified and engaged in the service of the Lord. Thus even though a saintly person vows to control his senses, the senses are still sometimes perturbed by sense objects.





TEXT 119





mātrā svasrā duhitrā vā



nā viviktāsano bhavet



balavān indriya-grāmo



vidvāṁsam api karṣati



SYNONYMS



*mātrā*-with one's mother; *svasrā*-with one's sister; *duhitrā*-with one's daughter; *vā*-or; *nā*-not; *vivikta-āsanaḥ*-sitting together; *bhavet*-there should be; *balavān*-very strong; *indriya-grāmaḥ*-the group of senses; *vidvāṁsam*-a person with knowledge of liberation; *api*-even; *karṣati*-attract.



TRANSLATION



" 'One should not sit closely with one's mother, sister or daughter, for the senses are so strong that they may attract even a person advanced in knowledge.'



PURPORT



This verse appears in the Manu-saṁhitā (2.215) and *Śrīmad-Bhāgavatam* (9.19.17).





TEXT 120





kṣudra-jīva saba markaṭa-vairāgya kariyā



indriya carāñā bule 'prakṛti' sambhāṣiyā"



SYNONYMS



*kṣudra*-jīva-poor living entities; *saba*-all; *markaṭa vairāgya*-a renounced life like that of a monkey; *kariyā*-accepting; *indriya carāñā*-satisfying the senses; *bule*-wander here and there; *prakṛti sambhāṣiyā*-talking intimately with women.



TRANSLATION



"There are many persons with little in their possession who accept the renounced order of life like monkeys. They go here and there engaging in sense gratification and speaking intimately with women."



PURPORT



One should strictly follow the regulative principles, namely no illicit sex, no meat-eating, no intoxication and no gambling, and in this way one should make progress in spiritual life. If an unfit person sentimentally accepts vairāgya or takes sannyāsa but at the same time remains attached to women, he is in a very dangerous position. His renunciation is called markaṭa-vairāgya, or renunciation like that of a monkey. The monkey lives in the forest, eats fruit and does not even cover itself with a cloth. In this way it resembles a saint, but the monkey always thinks of female monkeys and sometimes keeps dozens of them for sexual intercourse. This is called markaṭa-vairāgya. Therefore one who is unfit should not accept the renounced order of life. One who accepts the order of sannyāsa but again becomes agitated by sensual disturbances and talks privately with women is called dharma-dhvajī or dharma-kalaṅka, which means that he brings condemnation upon the religious order. Therefore one should be extremely careful in this connection. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains the word markaṭa to mean "restless." A restless person cannot be steady; therefore he simply wanders about, gratifying his senses. Just to get praise from others, to get cheap adoration from his followers or people in general, such a person sometimes accepts the dress of a sannyāsī or bābājī in the renounced order, but he cannot give up desires for sense gratification, especially for the association of women. Such a person cannot make advancement in spiritual life. There are eight different kinds of sensual enjoyment with women, including talking about them and thinking about them. Thus for a sannyāsī, a person in the renounced order, talking intimately with women is a great offense. Śrī Rāmānanda Rāya and Śrīla Narottama dāsa Ṭhākura actually achieved the most elevated stage of the renounced order, but those who imitate them, accepting them as ordinary human beings, fall under the influence of the material energy, for that is a great misunderstanding.





TEXT 121





eta kahi' mahāprabhu abhyantare gelā



gosāñira āveśa dekhi' sabe mauna hailā



SYNONYMS



*eta kahi'*-saying this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *abhyantare gelā*-entered His room; *gosāñira*-of Śrī Caitanya Mahāprabhu; *āveśa*-absorption in anger; *dekhi'*-seeing; *sabe*-all the devotees; *mauna hailā*-became silent.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu entered His room. Seeing Him in such an angry mood, all the devotees fell silent.





TEXT 122





āra dine sabe meli' prabhura caraṇe



haridāsa lāgi, kichu kailā nivedane



SYNONYMS



*āra dine*-the next day; *sabe meli'*-all the devotees, coming together; *prabhura caraṇe*-unto the lotus feet of Śrī Caitanya Mahāprabhu; *haridāsa lāgi*-on behalf of Junior Haridāsa; *kichu*-some; *kailā nivedane*-submitted petition.



TRANSLATION



The next day, all the devotees together approached the lotus feet of Śrī Caitanya Mahāprabhu to submit an appeal on behalf of Junior Haridāsa.





TEXT 123





"alpa aparādha, prabhu karaha prasāda



ebe śikṣā ha-ila nā karibe aparādha"



SYNONYMS



*alpa aparādha*-the offense is not very great; *prabhu*-O Lord; *karaha prasāda*-be merciful; *ebe*-now; *śikṣā ha-ila*-he has gotten a sufficient lesson; *nā karibe*-he will not do; *aparādha*-offense.



TRANSLATION



"Haridāsa has committed a small offense," they said. "Therefore, O Lord, please be merciful to him. Now he has received a sufficient lesson. In the future he will not commit such a offense."





TEXT 124





prabhu kahe,--"mora vaśa nahe mora mana



prakṛti-sambhāṣī vairāgī nā kare darśana



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *mora vaśa*-under My control; *nahe*-is not; *mora*-My; *mana*-mind; *prakṛti-sambhāṣī*-one who talks with women; *vairāgī*-a person in the renounced order; *nā kare darśana*-does not see.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "My mind is not under My control. It does not like to see anyone in the renounced order who talks intimately with women.





TEXT 125





nija kārye yāha sabe, chāḍa vṛthā kathā



punaḥ yadi kaha āmā nā dekhibe hethā"



SYNONYMS



*nija kārye*-your own business; *yāha sabe*-you can all go about; *chāḍa*-give up; *vṛthā kathā*-useless talk; *punaḥ*-again; *yadi kaha*-if you speak; *āmā*-Me; *nā dekhibe*-you will not see; *hethā*-here.



TRANSLATION



"You should all tend to your respective engagements. Give up this useless talk. If you speak this way again, I shall go away, and you will no longer see Me here."





TEXT 126





eta śuni' sabe nija-karṇe hasta diyā



nija nija kārye sabe gela ta' uṭhiyā



SYNONYMS



*eta śuni'*-hearing this; *sabe*-all the devotees; *nija*-karṇe-over their ears; *hasta diyā*-putting their hands; *nija nija kārye*-to their respective duties; *sabe*-all of them; *gela*-went; *ta'*-certainly; *uṭhiyā*-getting up.



TRANSLATION



Hearing this, all the devotees covered their ears with their hands, got up and went about their respective duties.





TEXT 127





mahāprabhu madhyāhna karite cali, gelā



bujhana nā yāya ei mahāprabhura līlā



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *madhyāhna karite*-to execute His noon activities; *cali*-walking; *gelā*-left; *bujhana nā yāya*-no one could understand; *ei*-this; *mahāprabhura līlā*-pastime of Śrī Caitanya Mahāprabhu.



TRANSLATION



Śrī Caitanya Mahāprabhu also left that place to perform His noon duties. No one could understand His pastimes.





TEXT 128





āra dina sabe paramānanda-purī-sthāne



'prabhuke prasanna kara'--kailā nivedane



SYNONYMS



*āra dina*-the next day; *sabe*-all the devotees; *paramānanda*-purī-sthāne-at the place of Paramānanda Purī; *prabhuke*-Śrī Caitanya Mahāprabhu; *prasanna kara*-please try to pacify; *kailā nivedane*-submitted.



TRANSLATION



The next day, all the devotees went to Śrī Paramānanda Purī and requested him to pacify the Lord.





TEXT 129





tabe purī-gosāñi ekā prabhu-sthāne āilā



namaskari' prabhu tāṅre sambhrame vasāilā



SYNONYMS



*tabe*-thereupon; *purī*-gosāñi-Paramānanda Purī; *ekā*-alone; *prabhu-sthāne*-to the place of Śrī Caitanya Mahāprabhu; *āilā*-came; *namaskari'*-after offering obeisances; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *sambhrame*-with great respect; *vasāilā*-got to sit down.



TRANSLATION



Paramānanda Purī thereupon went alone to the residence of Śrī Caitanya Mahāprabhu. The Lord, after offering him obeisances, seated him by His side with great respect.





TEXT 130





puchilā,--ki ājñā, kene haila āgamana?



'haridāse prasāda lāgi' kailā nivedana



SYNONYMS



*puchilā*-the Lord inquired; *ki ājñā*-what is your order; *kene haila āgamana*-what is the reason you have come; *haridāse prasāda lāgi'*-for a favor to Junior Haridāsa; *kailā nivedana*-he made a request.



TRANSLATION



The Lord inquired, "What is your order? For what purpose have you come here?" Paramānanda Purī then submitted his prayer that the Lord show favor to Junior Haridāsa.





TEXT 131





śuniyā kahena prabhu,--"śunaha, gosāñi



saba vaiṣṇava lañā tumi raha ei ṭhāñi



SYNONYMS



*śuniyā*-hearing; *kahena prabhu*-Śrī Caitanya Mahāprabhu said; *śunaha*-please hear; *gosāñi*-my lord; *saba vaiṣṇava*-all the Vaiṣṇavas; *lañā*-taking; *tumi*-your lordship; *raha*-stay; *ei ṭhāñi*-in this place.



TRANSLATION



Hearing this request, Śrī Caitanya Mahāprabhu replied, "My dear lord, please hear me. It is better for you to stay here with all the Vaiṣṇavas.





TEXT 132





more ājñā haya, muñi yāṅa ālālanātha



ekale rahiba tāhāṅ, govinda-mātra sātha"



SYNONYMS



*more*-to Me; *ājñā haya*-please give permission; *muñi*-I; *yāṅa*-go; *ālālanātha*-to the place known as Ālālanātha; *ekale rahiba*-I shall remain alone; *tāhāṅ*-there; *govinda*-mātra sātha-with only Govinda.



TRANSLATION



"Please give Me permission to go to Ālālanātha. I shall remain there alone; only Govinda will go with Me."





TEXT 133





eta bali' prabhu yadi govinde bolāilā



purīre namaskāra kari' uṭhiyā calilā



SYNONYMS



*eta bali'*-saying this; *prabhu*-Śrī Caitanya Mahāprabhu; *yadi*-when; *govinde bolāilā*-called for Govinda; *purīre*-to Paramānanda Purī; *namaskāra kari'*-offering respect; *uṭhiyā calilā*-got up and began to go away.



TRANSLATION



After saying this, the Lord called for Govinda. Offering obeisances to Paramānanda Purī, He got up and began to leave.





TEXT 134





āste-vyaste purī-gosāñi prabhu āge gelā



anunaya kari' prabhure ghare vasāilā



SYNONYMS



*āste*-vyaste-with great haste; *purī*-gosāñi-Paramānanda Purī; *prabhu āge*-in front of Śrī Caitanya Mahāprabhu; *gelā*-went; *anunaya kari'*-with great humility; *prabhure*-Śrī Caitanya Mahāprabhu; *ghare*-in His room; *vasāilā*-got to sit down.



TRANSLATION



In great haste Paramānanda Purī Gosāñi went before Him and with great humility persuaded Him to sit down in His own room.





TEXT 135





"tomāra ye icchā, kara, svatantra īśvara



kebā ki balite pāre tomāra upara?



SYNONYMS



*tomāra ye icchā*-whatever is Your desire; *kara*-You can do; *svatantra īśvara*-the independent Supreme Personality of Godhead; *kebā*-who; *ki balite pāre*-can speak; *tomāra upara*-above You.



TRANSLATION



Paramānanda Purī said, "My dear Lord Caitanya, You are the independent Personality of Godhead. You can do whatever You like. Who can say anything above You?





TEXT 136





loka-hita lāgi' tomāra saba vyavahāra



āmi saba nā jāni gambhīra hṛdaya tomāra"



SYNONYMS



*loka-hita lāgi'*-for the benefit of people in general; *tomāra*-Your; *saba*-all; *vyavahāra*-activities; *āmi saba*-all of us; *nā jāni*-cannot understand; *gambhīra*-very deep and grave; *hṛdaya*-heart; *tomāra*-Your.



TRANSLATION



"All Your activities are for the benefit of people in general. We cannot understand them, for Your intentions are deep and grave."





TEXT 137





eta bali' purī-gosāñi gelā nija-sthāne



haridāsa-sthāne gelā saba bhakta-gaṇe



SYNONYMS



*eta bali'*-saying this; *purī*-gosāñi-Paramānanda Gosāñi; *gelā*-left; *nija-sthāne*-for his own place; *haridāsa*-sthāne-unto the place of Junior Haridāsa; *gelā*-went; *saba bhakta-gaṇe*-all the other devotees.



TRANSLATION



After saying this, Paramānanda Purī Gosāñi left for his own home. Then all the devotees went to see Junior Haridāsa.





TEXT 138





svarūpa-gosāñi kahe,--"śuna, haridāsa



sabe tomāra hita vāñchi, karaha viśvāsa



SYNONYMS



*svarūpa*-gosāñi kahe-Svarūpa Dāmodara Gosāñi said; *śuna haridāsa*-just hear, Haridāsa; *sabe*-all of us; *tomāra hita vāñchi*-wish well for you; *karaha viśvāsa*-just believe it.



TRANSLATION



Svarūpa Dāmodara Gosāñi said, "Please hear us, Haridāsa, for we all wish you well. Please believe this.





TEXT 139





prabhu haṭhe paḍiyāche svatantra īśvara



kabhu kṛpā karibena yāte dayālu antara



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *haṭhe paḍiyāche*-has taken up a persistently angry mood; *svatantra īśvara*-the independent Personality of Godhead; *kabhu*-some time; *kṛpā karibena*-He will be merciful (to you); *yāte*-because; *dayālu*-merciful; *antara*-at heart.



TRANSLATION



"At present Śrī Caitanya Mahāprabhu is persisting in His mood of anger because He is the independent Supreme Personality of Godhead. At some time, however, He will surely be merciful, for at heart He is very kind.





TEXT 140





tumi haṭha kaile tāṅra haṭha se bāḍibe



snāna bhojana kara, āpane krodha yābe"



SYNONYMS



*tumi haṭha kaile*-if you go on persisting; *tāṅra*-His; *haṭha*-persistence; *se*-that; *bāḍibe*-will increase; *snāna bhojana kara*-take your bath and take prasāda; *āpane krodha yābe*-automatically His anger will subside.



TRANSLATION



"The Lord is persisting, and if you also persist, His persistence will increase. It is better for you to bathe and take prasāda. In due course, His anger will automatically subside."





TEXT 141





eta bali tāre snāna bhojana karāñā



āpana bhavana āilā tāre āśvāsiyā



SYNONYMS



*eta bali*-saying this; *tāre*-him; *snāna bhojana karāñā*-inducing to bathe and take prasāda; *āpana bhavana*-to his own place; *āilā*-returned; *tāre āśvāsiyā*-assuring him.



TRANSLATION



Having said this, Svarūpa Dāmodara Gosvāmī induced Haridāsa to bathe and take prasāda. After thus reassuring him, he returned home.





TEXT 142





prabhu yadi yāna jagannātha-daraśane



dūre rahi' haridāsa karena darśane



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *yadi*-when; *yāna*-goes; *jagannātha-daraśane*-to see Lord Jagannātha; *dūre rahi'*-remaining in a distant place; *haridāsa*-Junior Haridāsa; *karena darśane*-sees.



TRANSLATION



When Śrī Caitanya Mahāprabhu went to see Lord Jagannātha in the temple, Haridāsa would stay a long distance away and see Him.





TEXT 143





mahāprabhu--kṛpā-sindhu, ke pāre bujhite?



priya bhakte daṇḍa karena dharma bujhāite



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *kṛpā-sindhu*-the ocean of mercy; *ke pāre bujhite*-who can understand; *priya bhakte*-unto His dear devotees; *daṇḍa karena*-makes chastisement; *dharma bujhāite*-to establish principles of religion or duty.



TRANSLATION



Śrī Caitanya Mahāprabhu is the ocean of mercy. Who can understand Him? When He chastises His dear devotees, He certainly does so to reestablish the principles of religion or duty.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says in this connection that Śrī Caitanya Mahāprabhu, the ocean of mercy, chastised Junior Haridāsa, although Junior Haridāsa was His dear devotee, to establish that one in the devotional line, engaged in pure devotional service, should not be a hypocrite. For a person engaged in devotional service in the renounced order, having intimate relationships with women is certainly hypocrisy. This chastisement was given to Junior Haridāsa as an example to future sahajiyās who might adopt the dress of the renounced order to imitate Rūpa Gosvāmī and other bona fide sannyāsīs but secretly have illicit connections with women. To teach such men, Śrī Caitanya Mahāprabhu chastised His dear devotee Haridāsa for a slight deviation from the regulative principles. Śrīmatī Mādhavīdevī was a highly elevated devotee; therefore approaching her to ask for some rice to serve Śrī Caitanya Mahāprabhu was certainly not very offensive. Nevertheless, just to preserve the regulative principles for the future, Śrī Caitanya Mahāprabhu enforced the hard-and-fast rule that no one in the renounced order should intimately mix with women. Had Śrī Caitanya Mahāprabhu not chastised Junior Haridāsa for this slight deviation, so-called devotees of the Lord would have exploited the example of Junior Haridāsa to continue their habit of illicit connections with women unrestrictedly. Indeed, they still preach that such behavior is allowed for a Vaiṣṇava. But it is strictly not allowed. Śrī Caitanya Mahāprabhu is the teacher of the entire world, and therefore He enforced this exemplary punishment to establish that illicit sexual connections are never allowed by Vaiṣṇava philosophy. This was His purpose in chastising Junior Haridāsa. Śrī Caitanya Mahāprabhu is in fact the most magnanimous incarnation of the Supreme Personality of Godhead, but He strictly prohibited illicit sex.





TEXT 144





dekhi' trāsa upajila saba bhakta-gaṇe



svapne-ha chāḍila sabe strī-sambhāṣaṇe



SYNONYMS



*dekhi'*-seeing; *trāsa*-an atmosphere of fear; *upajila*-grew; *saba bhakta*-gaṇe-among all the devotees; *svapne*-ha-even in dreams; *chāḍila*-gave up; *sabe*-all; *strī*-sambhāṣaṇe-talk with women.



TRANSLATION



After all the devotees saw this example, a mentality of fear grew among them. Therefore they all stopped talking with women, even in dreams.



PURPORT



In connection with strī-sambhāṣaṇa, talking with women, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that talking with women for the purpose of mingling with them for sense gratification, subtle or gross, is strictly prohibited. Cāṇakya Paṇḍita, the great moral instructor, says, mātṛvat para-dāreṣu. Thus not only a person in the renounced order or one engaged in devotional service but everyone should avoid mingling with women. One should consider another's wife his mother.





TEXT 145





ei-mate haridāsera eka vatsara gela



tabu mahāprabhura mane prasāda nahila



SYNONYMS



*ei-mate*-in this way; *haridāsera*-of Junior Haridāsa; *eka vatsara*-one year; *gela*-passed; *tabu*-still; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *mane*-in the mind; *prasāda nahila*-there were no symptoms of mercy.



TRANSLATION



In this way a complete year passed for Junior Haridāsa, but still there was not a sign of Śrī Caitanya Mahāprabhu's mercy toward him.





TEXT 146





rātri avaśeṣe prabhure daṇḍavat hañā



prayāgete gela kāreha kichu nā baliyā



SYNONYMS



*rātri avaśeṣe*-at the end of one night; *prabhure*-unto Śrī Caitanya Mahāprabhu; *daṇḍavat hañā*-offering obeisances; *prayāgete*-to the holy place known as Prayāga (Allahabad); *gela*-went; *kāreha*-to anyone; *kichu*-anything; *nā baliyā*-not saying.



TRANSLATION



Thus at the end of one night, Junior Haridāsa, after offering Śrī Caitanya Mahāprabhu his respectful obeisances, departed for Prayāga without saying anything to anyone.





TEXT 147





prabhu-pada-prāpti lāgi' saṅkalpa karila



triveṇī praveśa kari' prāṇa chāḍila



SYNONYMS



*prabhu-pada*-the lotus feet of Śrī Caitanya Mahāprabhu; *prāpti lāgi'*-with a view to getting; *saṅkalpa karila*-decided definitely; *tri*-veṇī praveśa kari'-entering into the water at the confluence of the Ganges and Yamunā at Prayāga; *prāṇa chāḍila*-give up his life.



TRANSLATION



Junior Haridāsa had conclusively decided to attain shelter at the lotus feet of Śrī Caitanya Mahāprabhu. Thus he entered deep into the water at Triveṇī, the confluence of the Ganges and Yamunā at Prayāga, and in this way gave up his life.





TEXT 148





sei-kṣaṇe divya-dehe prabhu-sthāne āilā



prabhu-kṛpā pāñā antardhānei rahilā



SYNONYMS



*sei*-kṣaṇe-immediately thereupon; *divya-dehe*-in a spiritual body; *prabhu*-sthāne āilā-came to Śrī Caitanya Mahāprabhu; *prabhu-kṛpā*-the mercy of Śrī Caitanya Mahāprabhu; *pāñā*-getting; *antardhānei rahilā*-remained invisible.



TRANSLATION



Immediately after committing suicide in this way, he went in his spiritual body to Śrī Caitanya Mahāprabhu and received the mercy of the Lord. However, he still remained invisible.





TEXT 149





gandharva-dehe gāna karena antardhāne



rātrye prabhure śunāya gīta, anye nāhi jāne



SYNONYMS



*gandharva-dehe*-in the body of a Gandharva; *gāna karena*-he sings; *antardhāne*-without being visible; *rātrye*-at night; *prabhure*-unto Śrī Caitanya Mahāprabhu; *śunāya gīta*-he was singing; *anye*-others; *nāhi jāne*-could not understand.



TRANSLATION



In a spiritual body resembling that of a Gandharva, Junior Haridāsa, although invisible, would sing at night for Śrī Caitanya Mahāprabhu to hear. No one but the Lord, however, knew of this.





TEXT 150





eka-dina mahāprabhu puchilā bhakta-gaṇe



'haridāsa kāṅhā? tāre ānaha ekhāne'



SYNONYMS



*eka-dina*-one day; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *puchilā bhakta*-gaṇe-inquired from the devotees; *haridāsa kāṅhā*-where is Haridāsa; *tāre*-him; *ānaha ekhāne*-bring here.



TRANSLATION



One day Śrī Caitanya Mahāprabhu inquired from the devotees, "Where is Haridāsa? Now you may bring him here."





TEXT 151





sabe kahe,--'haridāsa varṣa-pūrṇa dine



rātre uṭhi kāṅhā gelā, keha nāhi jāne"



SYNONYMS



*sabe kahe*-everyone spoke; *haridāsa*-Haridāsa; *varṣa*-pūrṇa dine-at the end of one full year; *rātre*-at night; *uṭhi*-getting up; *kāṅhā gelā*-where he went; *keha nāhi jāne*-no one knows.



TRANSLATION



The devotees all replied, "One night at the end of a full year, Junior Haridāsa got up and went away. No one knows where he has gone."





TEXT 152





śuni' mahāprabhu īṣat hāsiyā rahilā



saba bhakta-gaṇa mane vismaya ha-ilā



SYNONYMS



*śuni'*-hearing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *īṣat*-slightly; *hāsiyā rahilā*-remained smiling; *saba bhakta-gaṇa*-all the devotees; *mane*-in the minds; *vismaya ha*-ilā-became surprised.



TRANSLATION



While hearing the devotees lament, Śrī Caitanya Mahāprabhu was mildly smiling. Thus all the devotees were very astonished.





TEXTS 153-154





eka-dina jagadānanda, svarūpa, govinda



kāśīśvara, śaṅkara, dāmodara, mukunda



samudra-snāne gelā sabe, śune katho dūre



haridāsa gāyena, yena ḍāki' kaṇṭha-svare



SYNONYMS



*eka-dina*-one day; *jagadānanda*-Jagadānanda; *svarūpa*-Svarūpa; *govinda*-Govinda; *kāśīśvara*-Kāśīśvara; śaṅkara-Śaṅkara; *dāmodara*-Dāmodara; *mukunda*-Mukunda; *samudra*-snāne-bathing in the sea; *gelā*-went; *sabe*-all of them; *śune*-could hear; *katho dūre*-from a distant place; *haridāsa gāyena*-Junior Haridāsa was singing; *yena*-as if; *ḍāki'*-calling; *kaṇṭha-svare*-in his original voice.



TRANSLATION



One day Jagadānanda, Svarūpa, Govinda, Kāśīśvara, Śaṅkara, Dāmodara and Mukunda all went to bathe in the sea. They could hear Haridāsa singing from a distant place as if calling them in his original voice.





TEXT 155





manuṣya nā dekhe--madhura gīta-mātra śune



govindādi sabe meli' kaila anumāne



SYNONYMS



*manuṣya*-a man; *nā dekhe*-could not see; *madhura*-very sweet; *gīta*-singing; *mātra*-only; *śune*-one could hear; *govinda-ādi sabe*-all the devotees, headed by Govinda; *meli'*-coming together; *kaila anumāne*-guessed.



TRANSLATION



No one could see him, but they could hear him singing in a sweet voice. Therefore all the devotees, headed by Govinda, made this guess.





TEXT 156





'viṣādi khāñā haridāsa ātma-ghāta kaila



sei pāpe jāni 'brahma-rākṣasa' haila



SYNONYMS



*viṣa-ādi khāñā*-by drinking poison; *haridāsa*-Junior Haridāsa; *ātma*-ghāta kaila-has committed suicide; *sei pāpe*-on account of that sinful activity; *jāni*-we understand; *brahma-rākṣasa*-a brāhmaṇa ghost; *haila*-he has become.



TRANSLATION



"Haridāsa must have committed suicide by drinking poison, and because of this sinful act, he has now become a brāhmaṇa ghost.





TEXT 157





ākāra nā dekhi, mātra śuni tāra gāna'



svarūpa kahena,--"ei mithyā anumāna



SYNONYMS



*ākāra*-form; *nā dekhi*-we cannot see; *mātra*-only; *śuni*-we hear; *tāra*-his; *gāna*-singing; *svarūpa kahena*-Svarūpa Dāmodara said; *ei*-this; *mithyā*-false; *anumāna*-guess.



TRANSLATION



"We cannot see his material form," they said, "but still we hear his sweet singing. Therefore he must have become a ghost." Svarūpa Dāmodara, however, protested, "This is a false guess.





TEXT 158





ājanma kṛṣṇa-kīrtana, prabhura sevana



prabhu-kṛpā-pātra, āra kṣetrera maraṇa



SYNONYMS



*ājanma*-throughout the whole life; *kṛṣṇa*-kīrtana-chanting of the Hare Kṛṣṇa mantra; *prabhura sevana*-service to Śrī Caitanya Mahāprabhu; *prabhu-kṛpā-pātra*-very dear to the Lord; *āra*-and; *kṣetrera maraṇa*-his death in a holy place.



TRANSLATION



"Junior Haridāsa chanted the Hare Kṛṣṇa mantra throughout his entire life and served the Supreme Lord Śrī Caitanya Mahāprabhu. Moreover, he is dear to the Lord and has died in a holy place.





TEXT 159





durgati nā haya tāra, sad-gati se haya



prabhu-bhaṅgī ei, pāche jānibā niścaya"



SYNONYMS



*durgati*-a bad result; *nā haya tāra*-is not his; *sat-gati se haya*-he must have achieved liberation; *prabhu-bhaṅgī*-a sport of Śrī Caitanya Mahāprabhu; *ei*-this; *pāche*-later; *jānibā*-you will understand; *niścaya*-the real fact.



TRANSLATION



"Haridāsa cannot have been degraded; he must have attained liberation. This is a pastime of Śrī Caitanya Mahāprabhu. You will all understand it later."





TEXT 160





prayāga ha-ite eka vaiṣṇava navadvīpa āila



haridāsera vārtā teṅho sabāre kahila



SYNONYMS



*prayāga ha*-ite-from Prayāga; *eka*-one; *vaiṣṇava*-devotee of Lord Kṛṣṇa; *navadvīpa āila*-came to Navadvīpa; *haridāsera vārtā*-the news of Haridāsa; *teṅho*-he; *sabāre kahila*-informed everyone.



TRANSLATION



A devotee returned to Navadvīpa from Prayāga and told everyone the details of Junior Haridāsa's suicide.





TEXT 161





yaiche saṅkalpa, yaiche triveṇī praveśila



śuni, śrīvāsādira mane vismaya ha-ila



SYNONYMS



*yaiche saṅkalpa*-how he was determined; *yaiche*-how; *triveṇī praveśila*-he entered into Triveṇī; *śuni'*-hearing; *śrīvāsa-ādira*-of Śrīvāsa Ṭhākura and others; *mane*-in the minds; *vismaya ha*-ila-there was surprise.



TRANSLATION



He explained how Junior Haridāsa had made his resolution and had thus entered the waters at the confluence of the Yamunā and Ganges. Hearing these details, Śrīvāsa Ṭhākura and the other devotees were very surprised.





TEXT 162





varṣāntare śivānanda saba bhakta lañā



prabhure mililā āsi' ānandita hañā



SYNONYMS



*varṣa*-antare-at the end of the year; śivānanda-Śivānanda Sena; *saba*-all; *bhakta lañā*-taking the devotees; *prabhure mililā*-met Śrī Caitanya Mahāprabhu; *āsi'*-coming; *ānandita hañā*-becoming greatly happy.



TRANSLATION



At the end of the year, Śivānanda Sena came to Jagannātha Purī as usual, accompanied by the other devotees, and thus in great happiness met Śrī Caitanya Mahāprabhu.





TEXT 163





'haridāsa kāṅhā?' yadi śrīvāsa puchilā



"sva-karma-phala-bhuk pumān"--prabhu uttara dilā



SYNONYMS



*haridāsa kāṅhā*-where is junior Haridāsa; *yadi*-when; śrīvāsa puchilā-Śrīvāsa Ṭhākura inquired; *sva*-karma-phala-bhuk-sure to accept the resultant action of his fruitive activities; *pumān*-a person; *prabhu*-Śrī Caitanya Mahāprabhu; *uttara dilā*-replied.



TRANSLATION



When Śrīvāsa Ṭhākura inquired from Śrī Caitanya Mahāprabhu, "Where is Junior Haridāsa?" The Lord replied, "A person is sure to achieve the results of his fruitive activities."





TEXT 164





tabe śrīvāsa tāra vṛttānta kahila



yaiche saṅkalpa, yaiche triveṇī praveśila



SYNONYMS



*tabe*-at that time; śrīvāsa-Śrīvāsa Ṭhākura; *tāra*-of Junior Haridāsa; *vṛttānta*-story; *kahila*-spoke; *yaiche*-how; *saṅkalpa*-he decided; *yaiche*-how; *triveṇī praveśila*-he entered the waters at the confluence of the Ganges and Yamunā.



TRANSLATION



Then Śrīvāsa Ṭhākura related the details of Haridāsa's decision and his entering the waters at the confluence of the Ganges and Yamunā.





TEXT 165





śuni' prabhu hāsi' kahe suprasanna citta



'prakṛti darśana kaile ei prāyaścitta'



SYNONYMS



*śuni'*-hearing; *prabhu*-Śrī Caitanya Mahāprabhu; *hāsi'*-smiling; *kahe*-replied; *su-prasanna citta*-being in a happy mood; *prakṛti darśana kaile*-if someone sees women with a sensual propensity; *ei prāyaścitta*-this is the atonement.



TRANSLATION



When Śrī Caitanya Mahāprabhu heard these details, He smiled in a pleased mood and said, "If with sensual intentions one looks at women, this is the only process of atonement."





TEXT 166





svarūpādi mili' tabe vicāra karilā



triveṇī-prabhāve haridāsa prabhu-pada pāilā



SYNONYMS



*svarūpa-ādi*-devotees headed by Svarūpa Dāmodara; *mili'*-coming together; *tabe*-then; *vicāra karilā*-discussed; *triveṇī-prabhāve*-by the influence of the holy place at the confluence of the Ganges and Yamunā; *haridāsa*-Junior Haridāsa; *prabhu*-pada pāilā-achieved the shelter of the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



Then all the devotees, headed by Svarūpa Dāmodara Gosvāmī, concluded that because Haridāsa had committed suicide at the confluence of the rivers Ganges and Yamunā, he must have ultimately attained shelter at the lotus feet of Śrī Caitanya Mahāprabhu.



PURPORT



Śrīla Bhaktivinoda Ṭhākura remarks that after one adopts the renounced order and accepts the dress of either a sannyāsī or a bābājī, if he entertains the idea of sense gratification, especially in relationship with a woman, the only atonement is to commit suicide in the confluence of the Ganges and Yamunā. Only by such atonement can his sinful life be purified. If such a person is thus punished, it is possible for him to attain the shelter of Śrī Caitanya Mahāprabhu. Without such punishment, however, the shelter of Śrī Caitanya Mahāprabhu is very difficult to regain.





TEXT 167





ei-mata līlā kare śacīra nandana



yāhā śuni' bhakta-gaṇera yuḍāya karṇa-mana



SYNONYMS



*ei-mata*-in this way; *līlā kare*-continues to execute pastimes; *śacīra nandana*-the son of mother Śacī; *yāhā śuni'*-hearing which; *bhakta-gaṇera*-of the devotees; *yuḍāya*-satisfies; *karṇa-mana*-the ears and the mind.



TRANSLATION



In this way, Śrī Caitanya Mahāprabhu, the son of mother Śacī, performs His pastimes, which greatly satisfy the ears and minds of pure devotees who hear about them.





TEXT 168





āpana kāruṇya, loke vairāgya-śikṣaṇa



sva-bhaktera gāḍha-anurāga-prakaṭī-karaṇa



SYNONYMS



*āpana*-personal; *kāruṇya*-favor; *loke*-to the people in general; *vairāgya-śikṣaṇa*-teaching about the order of renunciation; *sva-bhaktera*-of His devotees; *gāḍha*-deep; *anurāga*-of attachment; *prakaṭī*-manifestation; *karaṇa*-causing.



TRANSLATION



This incident manifests the mercy of Śrī Caitanya Mahāprabhu, His teaching that a sannyāsī should remain in the renounced order, and the deep attachment to Him felt by His faithful devotees.





TEXT 169





tīrthera mahimā, nija bhakte ātmasāt



eka līlāya karena prabhu kārya pāṅca-sāta



SYNONYMS



*tīrthera mahimā*-the glories of a holy place; *nija bhakte ātmasāt*-accepting His devotee again; *eka līlāya*-by one pastime; *karena*-executes; *prabhu*-Śrī Caitanya Mahāprabhu; *kārya pāṅca*-sāta-five to seven different purposes.



TRANSLATION



It also demonstrates the glories of holy places and shows how the Lord accepts His faithful devotee. Thus the Lord fulfilled five or seven purposes by performing one pastime.





TEXT 170





madhura caitanya-līlā--samudra-gambhīra



loke nāhi bujhe, bujhe yei 'bhakta' 'dhīra'



SYNONYMS



*madhura*-sweet; *caitanya*-līlā-pastimes of Lord Śrī-Caitanya Mahāprabhu; *samudra*-gambhīra-as deep as the ocean; *loke nāhi bujhe*-people in general cannot understand; *bujhe*-can understand; *yei*-one who; *bhakta*-devotee; *dhīra*-sober.



TRANSLATION



The pastimes of Śrī Caitanya Mahāprabhu are like nectar, and they are deep like the ocean. People in general cannot understand them, but a sober devotee can.





TEXT 171





viśvāsa kariyā śuna caitanya-carita



tarka nā kariha, tarke habe viparīta



SYNONYMS



*viśvāsa kariyā*-with faith and confidence; *śuna*-just hear; *caitanya-carita*-the pastimes of Śrī Caitanya Mahāprabhu; *tarka nā kariha*-do not uselessly argue; *tarke*-by argument; *habe viparīta*-will get the opposite result.



TRANSLATION



Please hear the pastimes of Śrī Caitanya Mahāprabhu with faith and confidence. Do not argue, for arguments will produce a contrary result.





TEXT 172





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; *kṛṣṇa*-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Instructions from this Chapter





Summarizing this chapter, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that one should derive from it the following lessons. (1) Although Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, is an incarnation of mercy, He nevertheless gave up the company of one of His personal associates, namely Junior Haridāsa, for if He had not done so, pseudo-devotees would have taken advantage of Junior Haridāsa's fault by using it as an excuse to live as devotees and at the same time have illicit sexual connections. Such activities would have demoralized the cult of Śrī Caitanya Mahāprabhu, and as a result, devotees would surely have gone to a hellish life in the name of Śrī Caitanya Mahāprabhu. (2) By chastising Junior Haridāsa, the Lord set the standard for ācāryas, or the heads of institutions propagating the Caitanya cult, and for all actual devotees. Śrī Caitanya Mahāprabhu wanted to maintain the highest standard. (3) Śrī Caitanya Mahāprabhu instructed that a pure devotee should be simple and free from sinful activities, for thus one can be His bona fide servant. Śrī Caitanya Mahāprabhu taught His followers how to observe the renounced order strictly. (4) Śrī Caitanya Mahāprabhu wanted to prove that His devotees are exalted and that their character is ideal. He kindly accepts His faithful devotees and teaches them how much tribulation and disturbance can be produced by even a slight deviation from the strict principles of devotional life. (5) By chastising Junior Haridāsa, Śrī Caitanya Mahāprabhu exhibited His mercy toward him, thus showing how elevated was junior Haridāsa's devotion for Him. Because of this transcendental relationship, the Lord corrected even a slight offense committed by His pure devotee. Therefore one who wants to be a pure devotee of Śrī Caitanya Mahāprabhu should give up all material sense gratification; otherwise, the lotus feet of Śrī Caitanya Mahāprabhu are very difficult to attain. (6) If one dies in such a celebrated holy place as Prayāga, Mathurā or Vṛndāvana, one can be relieved of the reactions to sinful life and then attain the shelter of the Supreme Personality of Godhead. (7) Although a pure or faithful devotee may fall down, he nevertheless ultimately gets the chance to go back home, back to Godhead, by the mercy of the Lord.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Second Chapter, describing the chastisement of Junior Haridāsa.





Chapter 3



The Glories of Śrīla Haridāsa Ṭhākura



A summary of this Third Chapter of *Antya-līlā* is given by Śrīla Bhaktivinoda Ṭhākura as follows. A beautiful young brāhmaṇa girl in Jagannātha Purī had a very handsome son who was coming every day to Śrī Caitanya Mahāprabhu. This was not very much to the liking of Dāmodara Paṇḍita, however, who therefore told Śrī Caitanya Mahāprabhu, "If You display so much love for this boy, people will doubt Your character." Hearing these words from Dāmodara Paṇḍita, the Lord sent him to Navadvīpa to supervise the affairs of His mother, Śacīdevī. He also especially requested Dāmodara Paṇḍita to remind His mother that He was sometimes going to her home to accept the food she offered. Thus, following the order of Śrī Caitanya Mahāprabhu, Dāmodara Paṇḍita went to Navadvīpa, taking with him all kinds of prasāda from Lord Jagannātha.



On another occasion, Śrī Caitanya Mahāprabhu once inquired from Haridāsa Ṭhākura, who was known as Brahma Haridāsa, how the yavanas, or persons bereft of Vedic culture, would be delivered in Kali-yuga. Haridāsa Ṭhākura replied that their deliverance would be possible if they very loudly chanted the Hare Kṛṣṇa mantra, for hearing the Hare Kṛṣṇa mantra chanted loudly, even with but little realization, would help them.



After describing this incident, the author of *Caitanya-caritāmṛta* also describes how Haridāsa Ṭhākura was tested at Benāpola, a village near Śāntipura. A person named Rāmacandra Khān, who was envious of Haridāsa Ṭhākura, sent a professional prostitute to attempt to defame him, but by the mercy of Haridāsa Ṭhākura, even the prostitute was delivered. Because of offending a pure Vaiṣṇava, Rāmacandra Khān was later cursed by Nityānanda Prabhu and ruined.



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



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





TEXT 1





vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca



śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam



sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ



śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca



SYNONYMS



*vande*-offer my respectful obeisances; *aham*-I; *śrī-guroḥ*-of my spiritual master; *śrī*-yuta-pada-kamalam-unto the opulent lotus feet; *śrī*-gurūn-unto the spiritual masters in the paramparā system, beginning from Mādhavendra Purī down to Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda; *vaiṣṇavān*-unto all the Vaiṣṇavas, beginning from Lord Brahmā and others coming from the very point of creation; *ca*-and; *śrī*-rūpam-unto Śrīla Rūpa Gosvāmī; *sa*-agra-jātam-with his elder brother, Śrī Sanātana Gosvāmī; *saha*-gaṇa-with associates; *raghunātha*-anvitaṁ-with Raghunātha dāsa Gosvāmī; *taṁ*-unto him; *sa*-jīvam-with Jīva Gosvāmī; *sa*-advaitam-with Advaita Ācārya; *sa*-avadhūtam-with Nityānanda Prabhu; *parijana-sahitam*-and with Śrīvāsa Ṭhākura and all the other devotees; *kṛṣṇa*-caitanya-devam-unto Lord Śrī Caitanya Mahāprabhu; *śrī rādhā*-kṛṣṇa-pādān-unto the lotus feet of the all-opulent Śrī Kṛṣṇa and Rādhārāṇī; *saha*-gaṇa-with Their associates; *lalitā-śrī*-viśākhā-anvitān-accompanied by Lalitā and Śrī Viśākhā; *ca*-also.



TRANSLATION



I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service, unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu and Śrī Caitanya Mahāprabhu, as well as all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa and Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.





TEXT 2





jaya jaya gauracandra jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *gaura-candra*-to Śrī Caitanya; *jaya*-all glories; *nityānanda*-to Lord Nityānanda; *jaya advaita-candra*-all glories to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Caitanya.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Śrī Caitanya Mahāprabhu!





TEXT 3





puruṣottame eka uḍiyā-brāhmaṇa-kumāra



pitṛ-śūnya, mahā-sundara, mṛdu-vyavahāra



SYNONYMS



*puruṣottame*-in Jagannātha Purī; *eka*-one; *uḍiyā*-brāhmaṇa-kumāra-young son of a brāhmaṇa from Orissa; *pitṛ-śūnya*-without his father; *mahā*-sundara-possessing very beautiful bodily features; *mṛdu-vyavahāra*-having very gentle behavior.



TRANSLATION



In Jagannātha Purī there was a young boy who had been born of an Orissa brāhmaṇa but had later lost his father. The boy's features were very beautiful, and his behavior was extremely gentle.





TEXTS 4-5





prabhu-sthāne nitya āise, kare namaskāra



prabhu-sane vāt kahe prabhu-'prāṇa' tāra



prabhute tāhāra prīti, prabhu dayā kare



dāmodara tāra prīti sahite nā pāre



SYNONYMS



*prabhu-sthāne*-to the place of Śrī Caitanya Mahāprabhu; *nitya*-daily; *āise*-comes; *kare namaskāra*-offers respectful obeisances; *prabhu*-sane-with the Lord; *vāt kahe*-talks; *prabhu*-prāṇa tāra-his life and soul was Śrī Caitanya Mahāprabhu; *prabhute*-unto the Lord; *tāhāra prīti*-his affection; *prabhu*-the Lord; *dayā kare*-reciprocates His mercy; *dāmodara*-Dāmodara Paṇḍita; *tāra*-his; *prīti*-love of Lord Śrī Caitanya Mahāprabhu; *sahite nā pāre*-could not tolerate.



TRANSLATION



The boy came dally to Śrī Caitanya Mahāprabhu and offered Him respectful obeisances. He was free to talk with Śrī Caitanya Mahāprabhu because the Lord was his life and soul, but the boy's intimacy with the Lord and the Lord's mercy toward him were intolerable to Dāmodara Paṇḍita.





TEXT 6





bāra bāra niṣedha kare brāhmaṇa-kumāre



prabhure nā dekhile sei rahite nā pāre



SYNONYMS



*bāra bāra*-again and again; *niṣedha kare*-forbids; *brāhmaṇa-kumāre*-the son of the brāhmaṇa; *prabhure*-Śrī Caitanya Mahāprabhu; *nā dekhile*-without seeing; *sei*-that boy; *rahite nā pāre*-could not stay.



TRANSLATION



Dāmodara Paṇḍita again and again forbade the son of the brāhmaṇa to visit the Lord, but the boy could not bear staying home and not seeing Śrī Caitanya Mahāprabhu.





TEXT 7





nitya āise, prabhu tāre kare mahā-prīta



yāṅhā prīti tāṅhā āise,--bālakera rīta



SYNONYMS



*nitya āise*-he comes daily; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tāre*-to him; *kare*-does; *mahā-prīta*-very affectionate behavior; *yāṅhā prīti*-wherever there is love; *tāṅhā āise*-one comes there; *bālakera rīta*-the nature of a small boy.



TRANSLATION



The boy came every day to Śrī Caitanya Mahāprabhu, who treated him with great affection. It is the nature of ay boy to go see a ma who loves him.





TEXT 8





tāhā dekhi' dāmodara duḥkha pāya mane



balite nā pāre, bālaka niṣedha nā māne



SYNONYMS



*tāhā dekhi'*-seeing that; *dāmodara*-Dāmodara Paṇḍita; *duḥkha pāya*-gets unhappiness; *mane*-in his mind; *balite nā pāre*-could not say anything; *bālaka*-the boy; *niṣedha*-prohibition; *nā māne*-would not care for.



TRANSLATION



This was intolerable for Dāmodara Paṇḍita. He became greatly unhappy, but there was nothing he could say, for the boy would ignore his restrictions.





TEXT 9





āra dina sei bālaka prabhu-sthāne āilā



gosāñi tāre prīti kari' vārtā puchilā



SYNONYMS



*āra dina*-one day; *sei bālaka*-that boy; *prabhu*-sthāne āilā-came to Lord Śrī Caitanya Mahāprabhu; *gosāñi*-Lord Śrī Caitanya Mahāprabhu; *tāre*-unto him; *prīti kari'*-with great affection; *vārtā*-news; *puchilā*-inquired.



TRANSLATION



One day when the boy came to Śrī Caitanya Mahāprabhu, the Lord very affectionately inquired from him about all kinds of news.





TEXT 10





kata-kṣaṇe se bālaka uṭhi' yabe gelā



sahite nā pāre, dāmodara kahite lāgilā



SYNONYMS



*kata*-kṣaṇe-after some time; *se bālaka*-that boy; *uṭhi'*-standing up; *yabe*-when; *gelā*-left; *sahite nā pāre*-could not tolerate; *dāmodara*-Dāmodara Paṇḍita; *kahite lāgilā*-began to say.



TRANSLATION



After some time, when the boy stood up and left, the intolerant Dāmodara Paṇḍita began to speak.





TEXT 11





anyopadeśe paṇḍita--kahe gosāñira ṭhāñi



'gosāñi"gosāñi' ebe jānimu 'gosāñi'



SYNONYMS



*anya-upadeśe*-by instructing others; *paṇḍita*-learned teacher; *kahe*-says; *gosāñira ṭhāñi*-in front of Śrī Caitanya Mahāprabhu; *gosāñi gosāñi*-Lord Śrī Caitanya Mahāprabhu, the supreme teacher; *ebe*-now; *jānimu*-we shall know; *gosāñi*-what kind of teacher.



TRANSLATION



Dāmodara Paṇḍita impudently said to the Lord, "Everyone says that You are a great teacher because of Your instructions to others, but now we shall find out what kind of teacher You are.



PURPORT



Dāmodara Paṇḍita was a great devotee of Śrī Caitanya Mahāprabhu. Sometimes, however, a person in such a position becomes impudent, being influenced by the external energy and material considerations. Thus a devotee mistakenly dares to criticize the activities of the spiritual master or the Supreme Personality of Godhead. Despite the logic that "Caesar's wife must be above suspicion," a devotee should not be disturbed by the activities of his spiritual master and should not try to criticize him. A devotee should be fixed in the conclusion that the spiritual master cannot be subject to criticism and should never be considered equal to a common man. Even if there appears to be some discrepancy according to an imperfect devotee's estimation, the devotee should be fixed in the conviction that even if his spiritual master goes to a liquor shop, he is not a drunkard; rather, he must have some purpose in going there. it is said in a Bengali poem:





yadyapi nityānanda surā-bāḍi yāya

tathāpio haya nityānanda-rāya



"Even if I see that Lord Nityānanda has entered a liquor shop, I shall not be diverted from my conclusion that Nityānanda Rāya is the Supreme Personality of Godhead."





TEXT 12





ebe gosāñira guṇa-yaśa saba loke gāibe



tabe gosāñira pratiṣṭhā puruṣottame ha-ibe



SYNONYMS



*ebe*-now; *gosāñira*-of Lord Śrī Caitanya Mahāprabhu; *guṇa*-yaśa-attributes and reputation; *saba loke*-everyone; *gāibe*-will talk about; *tabe*-at that time; *gosāñira*-of the Lord; *pratiṣṭhā*-the position; *puruṣottame*-in Puruṣottama (Jagannātha Purī); *ha*-ibe-will be.



TRANSLATION



"You are known as Gosāñi [teacher or ācārya], but now talk about Your attributes and reputation will spread throughout the city of Puruṣottama. How Your position will be impaired!"





TEXT 13





śuni' prabhu kahe,--'kyā kaha, dāmodara?'



dāmodara kahe,--tumi svatantra 'īśvara'



SYNONYMS



*śuni'*-hearing; *prabhu kahe*-Śrī Caitanya Mahāprabhu said; *kyā kaha*-what nonsense are you speaking; *dāmodara*-My dear Dāmodara; *dāmodara kahe*-Dāmodara Paṇḍita replied; *tumi*-You; *svatantra*-independent; *īśvara*-the Supreme Personality of Godhead.



TRANSLATION



Although Śrī Caitanya Mahāprabhu knew that Dāmodara Paṇḍita was a pure and simple devotee, upon hearing this impudent talk the Lord said, "My dear Dāmodara, what nonsense are you speaking?" Dāmodara Paṇḍita replied, "You are the independent Personality of Godhead, beyond all criticism.





TEXT 14





svacchande ācāra kara, ke pāre balite?



mukhara jagatera mukha pāra ācchādite?



SYNONYMS



*svacchande*-without restriction; *ācāra kara*-You behave; *ke pāre balite*-who can talk; *mukhara*-talkative; *jagatera*-of the whole world; *mukha*-mouth; *pāra ācchādite*-can You cover.



TRANSLATION



"My dear Lord, You can act as You please. No one can say anything to restrict You. Nevertheless, the entire world is impudent. People can say anything. How can You stop them?





TEXT 15





paṇḍita hañā mane kene vicāra nā kara?



rāṇḍī brāhmaṇīra bālake prīti kene kara?



SYNONYMS



*paṇḍita hañā*-being a learned teacher; *mane*-in the mind; *kene*-why; *vicāra nā kara*-do You not consider; *rāṇḍī brāhmaṇīra*-of a widowed wife of a brāhmaṇa; *bālake*-unto the son; *prīti*-affection; *kene kara*-why do You show.



TRANSLATION



"Dear Lord, You are a learned teacher. Why then don't You consider that this boy is the son of a widowed brāhmaṇī? Why are You so affectionate to him?





TEXT 16





yadyapi brāhmaṇī sei tapasvinī satī



tathāpi tāhāra doṣa--sundarī yuvatī



SYNONYMS



*yadyapi*-although; *brāhmaṇī*-wife of a brāhmaṇa; *sei*-that; *tapasvinī*-austere; *satī*-chaste; *tathāpi*-still; *tāhāra*-her; *doṣa*-fault; *sundarī*-very beautiful; *yuvatī*-young girl.



TRANSLATION



"Although the boy's mother is completely austere and chaste, she has one natural fault-she is a very beautiful young girl.





TEXT 17





tumi-ha--parama yuvā, parama sundara



lokera kāṇākāṇi-vāte deha avasara"



SYNONYMS



*tumi-ha*-You also; *parama yuvā*-young man; *parama sundara*-very beautiful; *lokera*-of the people in general; *kāṇākāṇi*-whispering; *vāte*-talks; *deha avasara*-You are giving an opportunity for.



TRANSLATION



"And You, my dear Lord, are a handsome, attractive young man. Therefore certainly people will whisper about You. Why should You give them such a opportunity?"



PURPORT



As a simple and staunch devotee of Lord Śrī Caitanya Mahāprabhu, Dāmodara Paṇḍita could not tolerate criticism of the Lord, but unfortunately he himself was criticizing Lord Śrī Caitanya Mahāprabhu in his own way. The Lord could understand that it was because of Dāmodara Paṇḍita's simplicity that he impudently dared criticize Him. Nevertheless, such behavior by a devotee is not very good.





TEXT 18





eta bali' dāmodara mauna ha-ilā



antare santoṣa prabhu hāsi' vicārilā



SYNONYMS



*eta bali'*-saying this; *dāmodara*-Dāmodara Paṇḍita; *mauna ha*-ilā-became silent; *antare*-within Himself; *santoṣa*-pleased; *prabhu*-Śrī Caitanya Mahāprabhu; *hāsi'*-smiling; *vicārilā*-considered.



TRANSLATION



Having said this, Dāmodara Paṇḍita became silent. Śrī Caitanya Mahāprabhu smiled, pleased within Himself, and considered the impudence of Dāmodara Paṇḍita.





TEXT 19





"ihāre kahiye śuddha-premera taraṅga



dāmodara-sama mora nāhi 'antaraṅga' "



SYNONYMS



*ihāre*-such behavior; *kahiye*-I can say; *śuddha*-premera taraṅga-waves of pure devotional service; *dāmodara*-sama-like Dāmodara; *mora*-My; *nāhi*-there is not; *antaraṅga*-intimate friend.



TRANSLATION



"This impudence is also a sign of pure love for Me. I have no other intimate friend like Dāmodara Paṇḍita."





TEXT 20





eteka vicāri' prabhu madhyāhne calilā



āra dine dāmodare nibhṛte bolāilā



SYNONYMS



*eteka vicāri'*-considering like this; *prabhu*-Śrī Caitanya Mahāprabhu; *madhyāhne calilā*-went to perform His noon duties; *āra dine*-the next day; *dāmodare*-unto Dāmodara Paṇḍita; *nibhṛte*-in a solitary place; *bolāilā*-called.



TRANSLATION



Thinking in this way, Śrī Caitanya Mahāprabhu went to perform His noon duties. The next day, He called Dāmodara Paṇḍita to a solitary place.





TEXT 21





prabhu kahe,--"dāmodara, calaha nadīyā



mātāra samīpe tumi raha tāṅhā yāñā



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *dāmodara*-My dear friend Dāmodara; *calaha nadīyā*-you had better go to Nadia (Navadvīpa); *mātāra samīpe*-in the care of My mother; *tumi*-you; *raha*-stay; *tāṅhā*-there; *yāñā*-going.



TRANSLATION



The Lord said,"My dear friend Dāmodara, you had better go to Nadia and stay with My mother.





TEXT 22





tomā vinā tāṅhāra rakṣaka nāhi dekhi āna



āmāke-ha yāte tumi kailā sāvadhāna



SYNONYMS



*tomā vinā*-besides you; *tāṅhāra*-of mother Śacīdevī; *rakṣaka*-protector; *nāhi*-not; *dekhi*-I see; *āna*-anyone else; *āmāke*-ha-even unto Me; *yāte*-by which; *tumi*-you; *kailā*-did; *sāvadhāna*-care.



TRANSLATION



"I see no one but you to protect her, for you are so careful that you can caution even Me.





TEXT 23





tomā sama 'nirapekṣa' nāhi mora gaṇe



'nirapekṣa' nahile 'dharma' nā yāya rakṣaṇe



SYNONYMS



*tomā sama*-like you; *nirapekṣa*-neutral; *nāhi*-there is not; *mora gaṇe*-among My associates; *nirapekṣa*-neutral; *nahile*-without being; *dharma*-religious principles; *nā yāya rakṣaṇe*-cannot be protected.



TRANSLATION



"You are the most neutral among My associates. This is very good, for without being neutral one cannot protect religious principles.





TEXT 24





āmā haite ye nā haya, se tomā haite haya



āmāre karilā daṇḍa, āna kebā haya



SYNONYMS



*āmā haite*-from Me; *ye*-whatever; *nā haya*-is not; *se*-that; *tomā haite*-from you; *haya*-becomes possible; *āmāre*-Me; *karilā daṇḍa*-punished; *āna*-others; *kebā haya*-what to speak of.



TRANSLATION



"You can do whatever I cannot. Indeed, you can chastise even Me, not to speak of others.





TEXT 25





mātāra gṛhe raha yāi mātāra caraṇe



tomāra āge nahibe kāro svacchandācaraṇe



SYNONYMS



*mātāra*-of My mother; *gṛhe*-at the home; *raha*-stay; *yāi*-going; *mātāra caraṇe*-at the shelter of My mother's lotus feet; *tomāra āge*-in front of you; *nahibe*-there will not be; *kāro*-of anyone; *svacchanda-ācaraṇe*-independent activities.



TRANSLATION



"It is best for you to go to the shelter of My mother's lotus feet, for no one will be able to behave independently in front of you.





TEXT 26





madhye madhye āsibā kabhu āmāra daraśane



śīghra kari' punaḥ tāhāṅ karaha gamane



SYNONYMS



*madhye madhye*-at intervals; *āsibā*-you will come; *kabhu*-sometimes; *āmāra daraśane*-to see Me; *śīghra kari'*-very soon; *punaḥ*-again; *tāhāṅ*-there; *karaha gamane*-arrange to go.



TRANSLATION



"At intervals you may come see Me here and then soon again go there.





TEXT 27





mātāre kahiha mora koṭī namaskāre



mora sukha-kathā kahi' sukha diha' tāṅre



SYNONYMS



*mātāre*-to My mother; *kahiha*-inform; *mora*-My; *koṭī*-ten million; *namaskāre*-obeisances; *mora*-My; *sukha*-of happiness; *kathā*-topics; *kahi'*-saying; *sukha*-happiness; *diha' tāṅre*-give to her.



TRANSLATION



"Offer My mother millions of My obeisances. Please speak to her about My happiness here and thus give her happiness.





TEXT 28





'nirantara nija-kathā tomāre śunāite



ei lāgi' prabhu more pāṭhāilā ihāṅte'



SYNONYMS



*nirantara*-constantly; *nija*-kathā-personal activities; *tomāre śunāite*-to inform you; *ei lāgi'*-for this reason; *prabhu*-Śrī Caitanya Mahāprabhu; *more*-me; *pāṭhāilā*-has sent; *ihāṅte*-here.



TRANSLATION



"Tell her that I sent you to inform her of My personal activities so that she may share in My happiness.





TEXT 29





eta kahi' mātāra mane santoṣa janmāiha



āra guhya-kathā tāṅre smaraṇa karāiha



SYNONYMS



*eta kahi'*-saying this; *mātāra mane*-in the mind of My mother; *santoṣa janmāiha*-give satisfaction; *āra*-another; *guhya-kathā*-very confidential message; *tāṅre*-her; *smaraṇa karāiha*-make to remember.



TRANSLATION



"Speaking in this way, satisfy the mind of mother Śacī. Also, remind her of one most confidential incident with this message from Me.





TEXT 30





'bāre bāre āsi' āmi tomāra bhavane



miṣṭānna vyañjana saba kariye bhojane



SYNONYMS



*bāre bāre*-again and again; *āsi'*-coming; *āmi*-I; *tomāra bhavane*-at your place; *miṣṭānna*-sweetmeats; *vyañjana*-vegetables; *saba*-all; *kariye*-do; *bhojane*-eating.



TRANSLATION



"I come to your home again and again to eat all the sweetmeats and vegetables you offer.





TEXT 31





bhojana kariye āmi, tumi tāhā jāna



bāhya virahe tāhā svapna kari māna



SYNONYMS



*bhojana*-dining; *kariye*-do; *āmi*-I; *tumi*-you; *tāhā*-that; *jāna*-know; *bāhya*-externally; *virahe*-in separation; *tāhā*-that; *svapna*-dream; *kari*-as; *māna*-you accept.



TRANSLATION



" 'You know that I come and eat the offerings, but because of external separation, you consider this a dream.



PURPORT



Because mother Śacī was feeling separation from Śrī Caitanya Mahāprabhu, she thought she was dreaming that her son had come to her. Śrī Caitanya Mahāprabhu, however, wanted to inform her that actually it was not a dream. He actually came there and ate whatever His mother offered Him. Such are the dealings of advanced devotees with the Supreme personality of Godhead. As stated in the Brahma-saṁhitā:





premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee." (Brahma-saṁhitā 5.38) pure devotees realize dealings with the Lord on the transcendental plane, but because the devotees are still in the material world, they think that these are dreams. The Lord, however, talks with the advanced devotee, and the advanced devotee also sees Him. It is all factual; it is not a dream.





TEXT 32





ei māgha-saṅkrāntye tumi randhana karilā



nānā vyañjana, kṣīra, piṭhā, pāyasa rāndhilā



SYNONYMS



*ei*-this; *māgha*-saṅkrāntye-on the occasion of the Māgha-saṅkrānti festival; *tumi*-you; *randhana karilā*-cooked; *nānā vyañjana*-varieties of vegetables; *kṣīra*-condensed milk; *piṭhā*-cakes; *pāyasa*-sweet rice; *rāndhilā*-cooked.



TRANSLATION



"During the last Māgha-saṅkrānti festival, you cooked varieties of vegetables, condensed milk, cakes and sweet rice for Me.





TEXT 33





kṛṣṇe bhoga lāgāñā yabe kailā dhyāna



āmāra sphūrti haila, aśru bharila nayana



SYNONYMS



*kṛṣṇe*-unto Lord Kṛṣṇa; *bhoga*-offering; *lāgāñā*-giving; *yabe*-when; *kailā dhyāna*-you meditated; *āmāra*-My; *sphūrti*-sudden appearance; *haila*-there was; *aśru*-tears; *bharila*-filled; *nayana*-your eyes.



TRANSLATION



"You offered the food to Lord Kṛṣṇa, and while you were in meditation I suddenly appeared, and your eyes filled with tears.





TEXT 34





āste-vyaste āmi giyā sakali khāila



āmi khāi,--dekhi' tomāra sukha upajila



SYNONYMS



*āste-vyaste*-in great haste; *āmi*-I; *giyā*-going; *sakali khāila*-ate everything; *āmi khāi*-I eat; *dekhi'*-seeing; *tomāra*-your; *sukha*-happiness; *upajila*-grew.



TRANSLATION



"I went there in great haste and ate everything. When you saw Me eating, you felt great happiness.





TEXT 35





kṣaṇeke aśru muchiyā śūnya dekhi' pāta



svapana dekhiluṅ,'yena nimāñi khāila bhāta'



SYNONYMS



*kṣaṇeke*-in a moment; *aśru*-tears; *muchiyā*-wiping; *śūnya*-vacant; *dekhi'*-seeing; *pāta*-the plate; *svapana dekhiluṅ*-I saw a dream; *yena*-as if; *nimāñi*-Śrī Caitanya Mahāprabhu; *khāila bhāta*-ate the food.



TRANSLATION



"In a moment, after you had wiped your eyes, you saw that the plate you had offered Me was empty. Then you thought,"I dreamt as if Nimāi were eating everything."





TEXT 36





bāhya-viraha-daśāya punaḥ bhrānti haila



'bhoga nā lāgāiluṅ',--ei jñāna haila



SYNONYMS



*bāhya-viraha*-of external separation; *daśāya*-by the condition; *punaḥ*-again; *bhrānti haila*-there was illusion; *bhoga*-offering to the Deity; *nā lāgāiluṅ*-I have not given; *ei*-this; *jñāna haila*-you thought.



TRANSLATION



"In the condition of external separation, you were again under illusion, thinking that you had not offered the food to Lord Viṣṇu.





TEXT 37





pāka-pātre dekhilā saba anna āche bhari'



punaḥ bhoga lāgāilā sthāna-saṁskāra kari'



SYNONYMS



*pāka-pātre*-the cooking pots; *dekhilā*-she saw; *saba*-all; *anna*-food; *āche bhari'*-were filled with; *punaḥ*-again; *bhoga lāgāilā*-offered the food; *sthāna*-the place for offering; *saṁskāra kari'*-cleansing.



TRANSLATION



"Then you went to see the cooking pots and found that every pot was filled with food. Therefore you again offered the food, after cleansing the place for the offering.





TEXT 38





ei-mata bāra bāra kariye bhojana



tomāra śuddha-preme more kare ākarṣaṇa



SYNONYMS



*ei-mata*-in this way; *bāra bāra*-again and again; *kariye bhojana*-I eat; *tomāra*-your; *śuddha*-preme-pure love; *more*-Me; *kare ākarṣaṇa*-attracts.



TRANSLATION



"Thus I again and again eat everything you offer Me, for I am attracted by your pure love.





TEXT 39





tomāra ājñāte āmi āchi nīlācale



nikaṭe lañā yāo āmā tomāra prema-bale'



SYNONYMS



*tomāra ājñāte*-on your order; *āmi*-I; *āchi*-reside; *nīlācale*-at Jagannātha Purī; *nikaṭe*-nearby; *lañā yāo*-you take away; *āmā*-Me; *tomāra*-your; *prema*-transcendental love; *bale*-on the strength of.



TRANSLATION



"Only by your order am I living in Nīlācala [Jagannātha Purī]. Nevertheless, you still pull Me near you because of your great love for Me.' "





TEXT 40





ei-mata bāra bāra karāiha smaraṇa



mora nāma lañā tāṅra vandiha caraṇa"



SYNONYMS



*ei-mata*-in this way; *bāra bāra*-again and again; *karāiha*-cause; *smaraṇa*-remembrance; *mora*-My; *nāma*-name; *lañā*-taking; *tāṅra*-her; *vandiha*-worship; *caraṇa*-feet.



TRANSLATION



Śrī Caitanya Mahāprabhu told Dāmodara Paṇḍita, "Remind mother Śacī in this way again and again and worship her lotus feet in My name."





TEXT 41





eta kahi' jagannāthera prasāda ānāila



mātāke vaiṣṇave dite pṛthak pṛthak dila



SYNONYMS



*eta kahi'*-saying this; *jagannāthera*-of Jagannātha; *prasāda*-remnants of food; *ānāila*-ordered to be brought; *mātāke*-to His mother; *vaiṣṇave*-and all the Vaiṣṇavas; *dite*-to deliver; *pṛthak pṛthak*-separately; *dila*-he gave.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu ordered that varieties of prasāda offered to Lord Jagannātha be brought. The Lord then gave him the prasāda, separately packed, to offer to various Vaiṣṇavas and His mother.





TEXT 42





tabe dāmodara cali' nadīyā āilā



mātāre miliyā tāṅra caraṇe rahilā



SYNONYMS



*tabe*-then; *dāmodara*-Dāmodara Paṇḍita; *cali'*-walking; *nadīyā āilā*-reached Nadia (Navadvīpa); *mātāre miliyā*-just after meeting Śacīmātā; *tāṅra caraṇe*-at her lotus feet; *rahilā*-remained.



TRANSLATION



In this way Dāmodara Paṇḍita went to Nadia [Navadvīpa]. After meeting mother Śacī, he stayed under the care of her lotus feet.





TEXT 43





ācāryādi vaiṣṇavere mahā-prasāda dilā



prabhura yaiche ājñā, paṇḍita tāhā ācarilā



SYNONYMS



*ācārya-ādi*-headed by Advaita Ācārya; *vaiṣṇavere*-to all the Vaiṣṇavas; *mahā*-prasāda dilā-delivered all the prasāda of Lord Jagannātha; *prabhura*-of Śrī Caitanya Mahāprabhu; *yaiche*-as; *ājñā*-the order; *paṇḍita*-Dāmodara Paṇḍita; *tāhā*-that; *ācarilā*-performed.



TRANSLATION



He delivered all the prasāda to such great Vaiṣṇavas as Advaita Ācārya. Thus he stayed there and behaved according to the order of Śrī Caitanya Mahāprabhu.





TEXT 44





dāmodara āge svātantrya nā haya kāhāra



tāra bhaye sabe kare saṅkoca vyavahāra



SYNONYMS



*dāmodara āge*-in front of Dāmodara Paṇḍita; *svātantrya*-independent behavior; *nā haya kāhāra*-no one dares to do; *tāra bhaye*-due to fear of him; *sabe*-all of them; *kare*-do; *saṅkoca vyavahāra*-dealings with great care.



TRANSLATION



Everyone knew that Dāmodara Paṇḍita was strict in practical dealings. Therefore everyone was afraid of him and dared not do anything independent.





TEXT 45





prabhu-gaṇe yāṅra dekhe alpa-maryādā-laṅghana



vākya-daṇḍa kari' kare maryādā sthāpana



SYNONYMS



*prabhu-gaṇe*-in the associates of Śrī Caitanya Mahāprabhu; *yāṅra*-whose; *dekhe*-sees; *alpa-maryādā-laṅghana*-a slight deviation from the standard etiquette and behavior; *vākya*-daṇḍa kari'-chastising with words; *kare*-does; *maryādā*-etiquette; *sthāpana*-establishing.



TRANSLATION



Dāmodara Paṇḍita would verbally chastise every devotee of Śrī Caitanya Mahāprabhu whom he found deviating even slightly from proper behavior. Thus he established the standard etiquette.





TEXT 46





ei-ta kahila dāmodarera vākya-daṇḍa



yāhāra śravaṇe bhāge 'ajñāna pāṣaṇḍa'



SYNONYMS



*ei-ta*-in this way; *kahila*-I have described; *dāmodarera*-of Dāmodara Paṇḍita; *vākya*-daṇḍa-chastisement by words; *yāhāra śravaṇe*-by hearing which; *bhāge*-goes away; *ajñāna pāṣaṇḍa*-the atheist of ignorance.



TRANSLATION



In this way I have described Dāmodara Paṇḍita's verbal chastisements. As one hears about this, atheistic principles and ignorance depart.





TEXT 47





caitanyera līlā--gambhīra, koṭi-samudra haite



ki lāgi' ki kare, keha nā pāre bujhite



SYNONYMS



*caitanyera līlā*-the pastimes of Śrī Caitanya Mahāprabhu; *gambhīra*-very deep; *koṭi*-samudra haite-more than millions of seas; *ki lāgi'*-for what reason; *ki kare*-what He does; *keha*-anyone; *nā*-not; *pāre bujhite*-can understand.



TRANSLATION



The pastimes of Śrī Caitanya Mahāprabhu are deeper than millions of seas and oceans. Therefore no one can understand what He does nor why He does it.





TEXT 48





ataeva gūḍha artha kichui nā jāni



bāhya artha karibāre kari ṭānāṭāni



SYNONYMS



*ataeva*-therefore; *gūḍha artha*-deep meaning; *kichui*-any; *nā jāni*-I do not know; *bāhya artha karibāre*-to explain the external meanings; *kari*-I make; *ṭānāṭāni*-hard endeavor.



TRANSLATION



I do not know the deep meaning of Śrī Caitanya Mahāprabhu's activities. As far as possible I shall try to explain them externally.





TEXT 49





eka-dina prabhu haridāsere mililā



tāṅhā lañā goṣṭhī kari' tāṅhāre puchilā



SYNONYMS



*eka-dina*-one day; *prabhu*-Śrī Caitanya Mahāprabhu; *haridāsere*-with Haridāsa Ṭhākura; *mililā*-met; *tāṅhā lañā*-taking him; *goṣṭhī kari'*-making a discussion; *tāṅhāre puchilā*-the Lord inquired from him.



TRANSLATION



One day Śrī Caitanya Mahāprabhu met Haridāsa Ṭhākura as usual, and in the course of discussion He inquired as follows.





TEXT 50





"haridāsa, kali-kāle yavana apāra



go-brāhmaṇe hiṁsā kare mahā durācāra



SYNONYMS



*haridāsa*-My dear Haridāsa; *kali-kāle*-in this age of Kali; *yavana*-demons against the Vedic principles; *apāra*-unlimited; *go*-brāhmaṇe-cows and brahminical culture; *hiṁsā kare*-do violence against; *mahā durācāra*-extremely fallen.



TRANSLATION



"My dear Ṭhākura Haridāsa, in this age of Kali most people are bereft of Vedic culture, and therefore they are called yavanas. They are concerned only with killing cows and brahminical culture. In this way they all engage in sinful acts.



PURPORT



From this statement by Śrī Caitanya Mahāprabhu we can clearly understand that the word yavana does not refer only to a particular class of men. Anyone who is against the behavior of the Vedic principles is called a yavana. Such a yavana may be in India or outside of India. As described here, the symptom of yavanas is that they are violent killers of cows and brahminical culture. We offer our prayers to the Lord by saying, namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca. The Lord is the maintainer of brahminical culture. His first concern is to see to the benefit of cows and brāhmaṇas. As soon as human civilization turns against brahminical culture and allows unrestricted killing of cows, we should understand that men are no longer under the control of the Vedic culture but are all yavanas and mlecchas. It is said that the Kṛṣṇa consciousness movement will be prominent within the next ten thousand years, but after that people will all become mlecchas and yavanas. Thus at the end of the yuga, Kṛṣṇa will appear as the Kalki avatāra and kill them without consideration.





TEXT 51





ihā-sabāra kon mate ha-ibe nistāra?



tāhāra hetu nā dekhiye,--e duḥkha apāra"



SYNONYMS



*ihā-sabāra*-of all these yavanas; *kon mate*-by which way; *ha*-ibe nistāra-will be deliverance; *tāhāra hetu*-the cause of such deliverance; *nā dekhiye*-I do not see; *e duḥkha apāra*-it is My great unhappiness.



TRANSLATION



"How will these yavanas be delivered? To My great unhappiness, I do not see any way."



PURPORT



This verse reveals the significance of Lord Śrī Caitanya's appearance as patita-pāvana, the deliverer of all the fallen souls. Śrīla Narottama dāsa Ṭhākura sings, patita-pāvana-hetu tava avatāra: "O my Lord, You have appeared just to deliver all the fallen souls." mo-sama patita prabhu nā pāibe āra: "And among all the fallen souls, I am the lowest." How Śrī Kṛṣṇa Caitanya Mahāprabhu was always thinking about the deliverance of the fallen souls is shown by the statement e duḥkha apāra ("It is My great unhappiness"). This statement indicates that Śrī Caitanya Mahāprabhu, who is the Supreme personality of Godhead Kṛṣṇa Himself, is always very unhappy to see the fallen souls in the material world. Therefore He Himself comes as He is, or He comes as a devotee in the form of Śrī Caitanya Mahāprabhu, to deliver love of Kṛṣṇa directly to the fallen souls. Namo mahā-vadānyāya kṛṣṇa-prema-pradāya te. Śrī Caitanya Mahāprabhu is so merciful that He not only gives knowledge of Kṛṣṇa but by His practical activities teaches everyone how to love Kṛṣṇa (kṛṣṇa-prema-pradāya te).





Those who are following in the footsteps of Śrī Caitanya Mahāprabhu should take the Lord's mission most seriously. In this age of Kali, people are gradually becoming less than animals. Nevertheless, although they are eating the flesh of cows and are envious of brahminical culture, Śrī Caitanya Mahāprabhu is considering how to deliver them from this horrible condition of life. Thus He asks all Indians to take up His mission.



bhārata-bhūmite haila manuṣya-janma yāra

janma sārthaka kari' kara para-upakāra



"One who has taken his birth as a human being in the land of India [Bhārata-varṣa] should make his life successful and work for the benefit of all other people." (Cc. *Ādi-līlā* 9.41) it is therefore the duty of every advanced and cultured Indian to take this cause very seriously. All Indians should help the Kṛṣṇa consciousness movement in its progress, to the best of their ability. Then they will be considered real followers of Śrī Caitanya Mahāprabhu. Unfortunately, even some so-called Vaiṣṇavas enviously refuse to cooperate with this movement but instead condemn it in so many ways. We are very sorry to say that these people try to find fault with us, being unnecessarily envious of our activities, although we are trying to the best of our ability to introduce the Kṛṣṇa consciousness movement directly into the countries of the yavanas and mlecchas. Such yavanas and mlecchas are coming to us and becoming purified Vaiṣṇavas who follow in the footsteps of Śrī Caitanya Mahāprabhu. One who identifies himself as a follower of Śrī Caitanya Mahāprabhu should feel like Śrī Caitanya Mahāprabhu, who said, ihā-sabāra kon mate ha-ibe nistāra: "How will all these yavanas be delivered?" Śrī Caitanya Mahāprabhu was always anxious to deliver the fallen souls because their fallen condition gave Him great unhappiness. That is the platform on which one can propagate the mission of Śrī Caitanya Mahāprabhu.





TEXT 52





haridāsa kahe,--"prabhu, cintā nā kariha



yavanera saṁsāra dekhi' duḥkha nā bhāviha



SYNONYMS



*haridāsa kahe*-Haridāsa replied; *prabhu*-my dear Lord; *cintā nā kariha*-do not be in anxiety; *yavanera saṁsāra*-the material condition of the yavanas; *dekhi'*-seeing; *duḥkha nā bhāviha*-do not be sorry.



TRANSLATION



Haridāsa Ṭhākura replied, "My dear Lord, do not be in anxiety. Do not be unhappy to see the condition of the yavanas in material existence.



PURPORT



These words of Haridāsa Ṭhākura are just befitting a devotee who has dedicated his life and soul to the service of the Lord. When the Lord is unhappy because of the condition of the fallen souls, the devotee consoles Him, saying, "My dear Lord, do not be in anxiety." This is service. Everyone should adopt the cause of Śrī Caitanya Mahāprabhu to try to relieve Him from the anxiety He feels. This is actually service to the Lord. One who tries to relieve Śrī Caitanya Mahāprabhu's anxiety for the fallen souls is certainly a most dear and confidential devotee of the Lord. To blaspheme such a devotee who is trying his best to spread the cult of Śrī Caitanya Mahāprabhu is the greatest offense. One who does so is simply awaiting punishment for his envy.





TEXT 53





yavana-sakalera 'mukti' habe anāyāse



'hā rāma, hā rāma' bali' kahe nāmābhāse



SYNONYMS



*yavana-sakalera*-of all the yavanas; *mukti*-liberation; *habe*-there will be; *anāyāse*-very easily; *hā rāma hā rāma*-O Lord Rāma, O Lord Rāma; *bali'*-saying; *kahe*-they say; *nāma-ābhāse*-almost chanting the holy name of the Lord without offenses.



TRANSLATION



"Because the yavanas are accustomed to saying, 'hā rāma, hā rāma' [O Lord Rāmacandra], they will very easily be delivered by this nāmābhāsa.





TEXT 54





mahā-preme bhakta kahe,--'hā rāma, hā rāma'



yavanera bhāgya dekha, laya sei nāma



SYNONYMS



*mahā-preme*-in great ecstatic love; *bhakta kahe*-a devotee says; *hā rāma hā rāma*-O Lord Rāmacandra, O Lord Rāmacandra; *yavanera*-of the yavanas; *bhāgya*-fortune; *dekha*-just see; *laya sei nāma*-they are also chanting the same holy name.



TRANSLATION



"A devotee in advanced ecstatic love exclaims, 'O my Lord Rāmacandra! O my Lord Rāmacandra!' But the yavanas also chant, 'hā rāma, hā rāma!' Just see their good fortune!"



PURPORT



If a child touches fire, the fire will burn him, and if an elderly man touches fire, it will burn him also. Haridāsa Ṭhākura says that a great devotee of the Lord exclaims, "hā rāma, hā rāma," but although yavanas do not know the transcendental meaning of "hā rāma, hā rāma," they say those words in the course of their ordinary life. For the yavanas the words "hā rāma" mean "abominable," whereas the devotee exclaims the words "hā rāma" in ecstatic love. Nevertheless, because the words "hā rāma" are the spiritual summum bonum, the fact is the same, whether they are uttered by yavanas or by great devotees, just as fire is the same both for a child and for an elderly man. In other words, the holy name of the Lord, "hā rāma," always acts, even when the holy names are chanted without reference to the Supreme Lord. Yavanas utter the holy name in a different attitude than devotees, but the holy name "hā rāma" is so powerful spiritually that it acts anywhere, whether one knows it or not. This is explained as follows.





TEXT 55





yadyapi anya saṅkete anya haya nāmābhāsa



tathāpi nāmera teja nā haya vināśa



SYNONYMS



*yadyapi*-although; *anya*-another; *saṅkete*-by intimation; *anya*-that other; *haya*-is; *nāma-ābhāsa*-almost equal to the holy name; *tathāpi*-still; *nāmera teja*-the transcendental power of the holy name; *nā haya vināśa*-is not destroyed.



TRANSLATION



Nāmācārya Haridāsa Ṭhākura, the authority on the chanting of the holy name, said, "The chanting of the Lord's holy name to indicate something other than the Lord is an instance of nāmābhāsa. Even when the holy name is chanted in this way, its transcendental power is not destroyed.





TEXT 56





daṁṣṭri-daṁṣṭrāhato mleccho



hā rāmeti punaḥ punaḥ



uktvāpi muktim āpnoti



kiṁ punaḥ śraddhayā gṛṇan



SYNONYMS



*daṁṣṭri*-of a boar; *daṁṣṭra*-by the teeth; *āhataḥ*-killed; *mlecchaḥ*-a meat-eater; *hā*-O; *rāma*-my Lord Rāma; *iti*-thus; *punaḥ punaḥ*-again and again; *uktvā*-saying; *api*-even; *muktim*-liberation; *āpnoti*-gets; *kim*-what; *punaḥ*-again; *śraddhayā*-with faith and veneration; *gṛṇan*-chanting.



TRANSLATION



"Even a mleccha who is being killed by the tusk of a boar and who cries in distress again and again, "hā rāma, hā rāma" attains liberation. What then to speak of those who chant the holy name with veneration and faith?"



PURPORT



This refers to an instance in which a meat-eater being killed by a boar uttered the words "hā rāma, hā rāma"again and again at the time of his death. Since this is a quotation from the Nṛsiṁha Purāṇa, this indicates that in the purāṇic age there must also have been mlecchas and yavanas (meateaters), and the words "hā rāma,, meaning "condemned," were also uttered in those days. Thus Haridāsa Ṭhākura gives evidence that even a meat-eater who condemns something by uttering the words "hā rāma" gets the benefit of chanting the holy name that the devotee chants to mean "O my Lord Rāma."





TEXT 57





ajāmila putre bolāya bali 'nārāyaṇa'



viṣṇu-dūta āsi' chāḍāya tāhāra bandhana



SYNONYMS



*ajāmila*-Ajāmila; *putre*-unto his son; *bolāya*-calls; *bali*-saying; *nārāyaṇa*-the holy name of Nārāyaṇa; *viṣṇu-dūta*-the attendants of Lord Viṣṇu; *āsi*-coming; *chāḍāya*-remove; *tāhāra*-of him; *bandhana*-the bonds.



TRANSLATION



"Ajāmila was a great sinner during his life, but at the time of death he accidentally called for his youngest son, whose name was Nārāyaṇa, and the attendants of Lord Viṣṇu came to relieve him from the bonds of Yamarāja, the superintendent of death.





TEXT 58





'rāma' dui akṣara ihā nahe vyavahita



prema-vācī 'hā'-śabda tāhāte bhūṣita



SYNONYMS



*rāma*-the holy name of the Lord; *dui*-two; *akṣara*-syllables; *ihā*-these; *nahe*-are not; *vyavahita*-separated; *prema-vācī*-a word indicating love; hā-"O"; *śabda*-the word; *tā-hāte*-by that; *bhūṣita*-decorated.



TRANSLATION



"The word 'rāma' consists of the two syllables, 'rā' and 'ma.' These are unseparated and are decorated with the loving word 'hā,' meaning 'O.'





TEXT 59





nāmera akṣara-sabera ei ta' svabhāva



vyavahita haile nā chāḍe āpana-prabhāva



SYNONYMS



*nāmera*-of the holy name; *akṣara*-letters; *sabera*-of all; *ei*-this; *ta'*-certainly; *sva-bhāva*-the characteristic; *vyavahita haile*-even when improperly uttered; *nā*-do not; *chāḍe*-give up; *āpana*-prabhāva-their own spiritual influence.



TRANSLATION



"The letters of the holy name have so much spiritual potency that they act even when uttered improperly.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura states that the word vyavahita ("improperly uttered") is not used here to refer to the mundane vibration of the letters of the alphabet. Such negligent utterance for the sense gratification of materialistic persons is not a vibration of transcendental sound. Utterance of the holy name while one engages in sense gratification is an impediment on the path toward achieving ecstatic love for Kṛṣṇa. On the other hand, if one who is eager for devotional service utters the holy name even partially or improperly, the holy name, who is identical with the Supreme Personality of Godhead, exhibits its spiritual potency because of that person's offenseless utterance. Thus one is relieved from all unwanted practices, and one gradually awakens his dormant love for Kṛṣṇa.





TEXT 60





nāmaikaṁ yasya vāci smaraṇa-patha-gataṁ śrotra-mūlaṁ gataṁ vā



śuddhaṁ vāśuddha-varṇaṁ vyavahita-rahitaṁ tārayaty eva satyam



tac ced deha-draviṇa-janatā-lobha-pāṣaṇḍa-madhye



nikṣiptaṁ syān na phala-janakaṁ śīghram evātra vipra



SYNONYMS



*nāma*-the holy name; *ekam*-once; *yasya*-whose; *vāci*-in the mouth; *smaraṇa*-patha-gatam-entered the path of remembrance; *śrotra*-mūlam gatam-entered the roots of the ears; *vā*-or; *śuddham*-pure; *vā*-or; *aśuddha*-varṇam-impurely uttered; *vyavahita*-rahitam-without offenses or without being separated; *tārayati*-delivers; *eva*-certainly; *satyam*-truly; *tat*-that name; *cet*-if; *deha*-the material body; *draviṇa*-material opulence; *janatā*-public support; *lobha*-greed; *pāṣaṇḍa*-atheism; *madhye*-toward; *nikṣiptam*-directed; *syāt*-may be; *na*-not; *phala*-janakam-producing the results; *śīghram*-quickly; *eva*-certainly; *atra*-in this matter; *vipra*-O brāhmaṇa.



TRANSLATION



"If a devotee once utters the holy name of the Lord, or if it penetrates his mind or enters his ear, which is the channel of aural reception, that holy name will certainly deliver him from material bondage, whether vibrated properly or improperly, with correct or incorrect grammar, and properly joined or vibrated in separate parts. O brāhmaṇa, the potency of the holy name is therefore certainly great. However, if one uses the vibration of the holy name for the benefit of the material body, for material wealth and followers, or under the influence of greed or atheism-in other words, if one utters the name with offenses-such chanting will not produce the desired result very soon. Therefore one should diligently avoid offenses in chanting the holy name of the Lord.' "



PURPORT



This verse from the *Padma Purāṇa* is included in the *Hari-bhakti-vilāsa* (11.527) by Sanātana Gosvāmī. Therein Śrīla Sanātana Gosvāmī gives the following explanation:





vāci gataṁ prasaṅgād vāṅ-madhye pravṛttam api, smaraṇa-patha-gataṁ kathañcin manaḥ-spṛṣṭam api, śrotra-mūlaṁ gataṁ kiñcit śrutam api; śuddha-varṇaṁ vā aśuddha-varṇam api vā; 'vyavahitaṁ' śabdāntareṇa yad-vyavadhānaṁ vakṣyamāṇa-nārāyaṇa-śabdasya kiñcid uccāraṇānantaraṁ prasaṅgād āpatitaṁ śabdāntaraṁ tena rahitaṁ sat.



This means that if one somehow or other hears, utters or remembers the holy name, or if it catches his mind while coming near his ears, that holy name, even if vibrated in separate words, will act. An example of such separation is given as follows:





yadvā, yadyapi 'halaṁ riktam' ity ādy-uktau hakāra-rikārayor vṛttyā harīti-nāmāsty eva, tathā 'rāja-mahiṣī' ity atra rāma-nāmāpi, evam anyad apy ūhyam, tathāpi tat-tan-nāma-madhye vyavadhāyakam akṣarāntaram astīty etādṛśa-vyavadhāna-rahitam ity arthaḥ; yadvā, vyavahitaṁ ca tad-rahitaṁ cāpi vā; tatra 'vyavahitaṁ'--nāmnaḥ kiñcid uccāraṇānantaraṁ kathañcid āpatitaṁ śabdāntaraṁ samādhāya paścān nāmāvaśiṣṭākṣara-grahaṇam ity evaṁ rūpaṁ, madhye śabdāntareṇāntaritam ity arthaḥ, 'rahitaṁ' paścād avaśiṣṭākṣara-grahaṇa-varjitaṁ, kenacid aṁśena hīnam ity arthaḥ, tathāpi tārayaty eva.



Suppose one is using the two words "halaṁ riktam." Now the syllable ha in the word "halam" and the syllable ri in "riktam" are separately pronounced, but nevertheless it will act because one somehow or other utters the word "hari." Similarly, in the word "rāja-mahiṣī," the syllables rā and ma appear in two separate words, but because they somehow or other appear together, the holy name rāma will act, provided there are no offenses.





sarvebhyaḥ pāpebhyo 'parādhebhyaś ca saṁsārād apy uddhārayaty eveti satyam eva; kintu nāma-sevanasya mukhyaṁ yat phalaṁ, tan na sadyaḥ sampadyate. tathā deha-bharaṇādy-artham api nāma-sevanena mukhyaṁ phalam āśu na sidhyatīty āha--tac ced iti.



The holy name has so much spiritual potency that it can deliver one from all sinful reactions and material entanglements, but utterance of the holy name will not be very soon fruitful if done to facilitate sinning.





tan nāma ced yadi dehādi-madhye nikṣiptaṁ--deha-bharaṇādy-artham eva vinyastam, tadāpi phala-janakaṁ na bhavati kim? api tu bhavaty eva, kintu atra iha loke śīghraṁ na bhavati, kintu vilambenaiva bhavatīty arthaḥ.



The holy name is so powerful that it must act, but when one utters the holy name with offenses, its action will be delayed, not immediate, although in favorable circumstances the holy names of the Lord act very quickly.





TEXT 61





nāmābhāsa haite haya sarva-pāpa-kṣaya



SYNONYMS



*nāma-ābhāsa haite*-from the vibration of nāmābhāsa; *haya*-is; *sarva-pāpa*-of all reactions to sins; *kṣaya*-destruction



TRANSLATION



Nāmācārya Haridāsa Ṭhākura continued, "If one offenselessly utters the holy name even imperfectly, one can be freed from all the results of sinful life.





TEXT 62





taṁ nirvyājaṁ bhaja guṇa-nidhe pāvanaṁ pāvanānāṁ



śraddhā-rajyan-matir atitarām uttamaḥ-śloka-maulim



prodyann antaḥ-karaṇa-kuhare hanta yan-nāma-bhānor



ābhāso 'pi kṣapayati mahā-pātaka-dhvānta-rāśim



SYNONYMS



*tam*-Him; *nirvyājam*-without duplicity; *bhaja*-worship; *guṇa-nidhe*-O reservoir of all good qualities; *pāvanam*-purifier; *pāvanānām*-of all other purifiers; *śraddhā*-with faith; *rajyat*-being enlivened; *matiḥ*-mind; *atitarām*-exceedingly; *uttamaḥ-śloka-maulim*-the best of the personalities who are worshiped by choice poetry or who are transcendental to all material positions; *prodyan*-manifesting; *antaḥ-karaṇa-kuhare*-in the core of the heart; *hanta*-alas; *yat*-nāma-whose holy name; *bhānoḥ*-of the sun; *ābhāsaḥ*-slight appearance; *api*-even; *kṣapayati*-eradicates; *mahā-pātaka*-the resultant actions of greatly sinful activities; *dhvānta*-of ignorance; *rāśim*-the mass.



TRANSLATION



"O reservoir of all good qualities, just worship Śrī Kṛṣṇa, the purifier of all purifiers, the most exalted of the personalities worshiped by choice poetry. Worship Him with a faithful, unflinching mind, without duplicity and in a highly elevated manner. Thus worship the Lord, whose name is like the sun, for just as a slight appearance of the sun dissipates the darkness of night, so a slight appearance of the holy name of Kṛṣṇa can drive away all the darkness of ignorance that arises in the heart due to greatly sinful activities performed in previous lives."



PURPORT



This verse is found in *Bhakti-rasāmṛta-sindhu* (2.1.103).





TEXT 63





nāmābhāsa haite haya saṁsārera kṣaya



SYNONYMS



*nāma-ābhāsa haite*-even on account of nāmābhāsa; *haya*-there is; *saṁsārera kṣaya*-deliverance from material bondage



TRANSLATION



"Even a faint light from the holy name of the Lord can eradicate all the reactions of sinful life."





TEXT 64





mriyamāṇo harer nāma



gṛṇan putropacāritam



ajāmilo 'py agād dhāma



kim uta śraddhayā gṛṇan



SYNONYMS



*mriyamāṇaḥ*-dying; *hareḥ nāma*-the holy name of the Supreme Lord; *gṛṇan*-chanting; *putra*-upacāritam-though spoken for his son; *ajāmilaḥ*-Ajāmila; *api*-also; *agāt*-attained; *dhāma*-the spiritual world; *kim uta*-what to speak of; *śraddhayā*-with faith and reverence; *gṛṇan*-chanting



TRANSLATION



"While dying, Ajāmila chanted the holy name of the Lord, intending to call his son Nārāyaṇa. Nevertheless, he attained the spiritual world. What then to speak of those who chant the holy name with faith and reverence?'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (6.2.49);





TEXT 65





nāmābhāse 'mukti' haya sarva-śāstre dekhi



śrī-bhāgavate tāte ajāmila--sākṣī"



SYNONYMS



*nāma-ābhāse*-simply by a glimpse of the rays of the holy name; *mukti*-liberation; *haya*-there is; *sarva-śāstre*-in all the revealed scriptures; *dekhi*-I find; *śrī-bhāgavate*-in Śrīmad-Bhāgavatam; *tāte*-to that; *ajāmila*-Ajāmila; *sākṣī*-witness.



TRANSLATION



"Because of even the faintest rays of the effulgence of the Lord's holy name, one ca attain liberation. We can see this in all the revealed scriptures. The evidence appears in the story of Ajāmila in *Śrīmad-Bhāgavatam*."





TEXT 66





śuniyā prabhura sukha bāḍaye antare



punarapi bhaṅgī kari' puchaye tāṅhāre



SYNONYMS



*śuniyā*-hearing; *prabhura*-of Śrī Caitanya Mahāprabhu; *sukha*-happiness; *bāḍaye*-increased; *antare*-within the heart; *punarapi*-still; *bhaṅgī kari'*-as a matter of course; *puchaye tāṅhāre*-inquires from Haridāsa Ṭhākura.



TRANSLATION



As Śrī Caitanya Mahāprabhu heard this from Haridāsa Ṭhākura, the happiness within His heart increased, but as a matter of course, He still inquired further.





TEXT 67





"pṛthivīte bahu-jīva--sthāvara-jaṅgama



ihā-sabāra ki prakāre ha-ibe mocana?"



SYNONYMS



*pṛthivīte*-on this earth; *bahu*-jīva-many living entities; *sthāvara*-not moving; *jaṅgama*-moving; *ihā-sabāra*-of all of these; *ki prakāre*-how; *ha*-ibe mocana-there will be deliverance.



TRANSLATION



"On this earth there are many living entities," the Lord said, "some moving and some not moving. What will happen to the trees, plants, insects and other living entities? How will they be delivered from material bondage?"





TEXT 68





haridāsa kahe,--"prabhu, se kṛpā tomāra



sthāvara-jaṅgama āge kariyācha nistāra



SYNONYMS



*haridāsa kahe*-Haridāsa replied; *prabhu*-my dear Lord; *se*-that; *kṛpā*-mercy; *tomāra*-Your; *sthāvara*-jaṅgama-nonmoving and moving living entities; *āge*-previously; *kariyācha nistāra*-You have delivered.



TRANSLATION



Haridāsa Ṭhākura replied, "My dear Lord, the deliverance of all moving and nonmoving living entities takes place only by Your mercy. You have already grated this mercy and delivered them.





TEXT 69





tumi ye kariyācha ei ucca saṅkīrtana



sthāvara-jaṅgamera sei hayata' śravaṇa



SYNONYMS



*tumi*-You; *ye*-what; *kariyācha*-have executed; *ei*-this; *ucca*-loud; *saṅkīrtana*-chanting; *sthāvara-jaṅgamera*-of all living entities, moving and nonmoving; *sei*-they; *hayata'*-there is; *śravaṇa*-hearing



TRANSLATION



"You have loudly chanted the Hare Kṛṣṇa mantra, and everyone, moving or not moving, has benefited by hearing it.





TEXT 70





śuniyā jaṅgamera haya saṁsāra-kṣaya



sthāvare se śabda lāge, pratidhvani haya



SYNONYMS



*śuniyā*-hearing; *jaṅgamera*-of the living entities who can move; *haya*-there is; *saṁsāra*-kṣaya-annihilation of bondage to the material world; *sthāvare*-unto the nonmoving living entities; *se śabda*-that transcendental vibration; *lāge*-touches; *prati*-dhvani-echo; *haya*-there is.



TRANSLATION



"My Lord, the moving entities who have heard Your loud saṅkīrtana have already been delivered from bondage to the material world, and after the nonmoving living entities like trees hear it, there is an echo.





TEXT 71





'pratidhvani' nahe, sei karaye 'kīrtana'



tomāra kṛpāra ei akathya kathana



SYNONYMS



*prati-dhvani nahe*-that sound vibration is not an echo; *sei*-they; *karaye kīrtana*-are chanting; *tomāra kṛpāra*-of Your mercy; *ei*-this; *akathya kathana*-inconceivable incident



TRANSLATION



"Actually, however, it is not an echo; it is the kīrtana of the nonmoving living entities. All this, although inconceivable, is possible by Your mercy.





TEXT 72





sakala jagate haya ucca saṅkīrtana



śuniyā premāveśe nāce sthāvara-jaṅgama



SYNONYMS



*sakala jagate*-all over the universe; *haya*-there is; *ucca saṅkīrtana*-loud chanting of the Hare Kṛṣṇa mantra; *śuniyā*-hearing; *prema-āveśe*-in ecstatic emotional love; *nāce*-dance; *sthāvara-jaṅgama*-all living entities, nonmoving and moving



TRANSLATION



"When loud chanting of the Hare Kṛṣṇa mantra is performed all over the world by those who follow in Your footsteps, all living entities, moving and nonmoving, dance in ecstatic devotional love.





TEXT 73





yaiche kailā jhārikhaṇḍe vṛndāvana yāite



balabhadra-bhaṭṭācārya kahiyāchena āmāte



SYNONYMS



*yaiche*-as; *kailā*-You have performed; *jhārikhaṇḍe*-in the forest known as Jhārikhaṇḍa; *vṛndāvana yāite*-while going to Vṛndāvana; *balabhadra*-bhaṭṭācārya-Your servant Balabhadra Bhaṭṭācārya; *kahiyāchena āmāte*-has said to me.



TRANSLATION



"My dear Lord, all the incidents that took place while You were going to Vṛndāvana through the forest known as Jhārikhaṇḍa have been related to me by Your servant Balabhadra Bhaṭṭācārya.





TEXT 74





vāsudeva jīva lāgi' kaila nivedana



tabe aṅgīkāra kailā jīvera mocana



SYNONYMS



*vāsudeva*-the Lord's devotee named Vāsudeva; *jīva lāgi'*-for all living entities; *kaila nivedana*-submitted his appeal; *tabe*-at that time; *aṅgīkāra kailā*-You accepted; *jīvera mocana*-the deliverance of all living entities.



TRANSLATION



"When Your devotee Vāsudeva Datta submitted his plea at Your lotus feet for the deliverance of all living entities, You accepted that request.





TEXT 75





jagat nistārite ei tomāra avatāra



bhakta-bhāva āge tāte kailā aṅgīkāra



SYNONYMS



*jagat nistārite*-to deliver the whole world; *ei*-this; *tomāra avatāra*-Your incarnation; *bhakta-bhāva*-the mood of a devotee; *āge*-previously; *tāte*-therefore; *kailā aṅgīkāra*-You accepted



TRANSLATION



"My dear Lord, You have accepted the form of a devotee just to deliver all the fallen souls of this world.





TEXT 76





ucca saṅkīrtana tāte karilā pracāra



sthira-cara jīvera saba khaṇḍāilā saṁsāra"



SYNONYMS



*ucca saṅkīrtana*-loud chanting of the Hare Kṛṣṇa mantra; *tāte*-therefore; *karilā pracāra*-You have spread; *sthira*-cara-nonmoving and moving; *jīvera*-of the living entities; *saba*-all; *khaṇḍāilā*-You finished; *saṁsāra*-the bondage to material existence



TRANSLATION



"You have preached the loud chanting of the Hare Kṛṣṇa mahā-mantra and in this way freed all moving and nonmoving living entities from material bondage."





TEXT 77





prabhu kahe,--"saba jīva mukti yabe pābe



ei ta' brahmāṇḍa tabe jīva-śūnya habe!"



SYNONYMS



*prabhu kahe*-the Lord replied; *saba jīva*-all living entities; *mukti*-liberation; *yabe*-when; *pābe*-will achieve; *ei*-this; *ta'*-certainly; *brahmāṇḍa*-universe; *tabe*-then; *jīva-śūnya*-devoid of living entities; *habe*-will be



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "If all living entities were liberated, the entire universe would be devoid of living beings."





TEXTS 78-79





haridāsa bale,--"tomāra yāvat martye sthiti



tāvat sthāvara-jaṅgama, sarva jīva-jāti



saba mukta kari' tumi vaikuṇṭhe pāṭhāibā



sūkṣma-jīve punaḥ karme udbuddha karibā



SYNONYMS



*haridāsa bale*-Haridāsa Ṭhākura said; *tomāra*-Your; *yāvat*-as long as; *martye*-in this material world; *sthiti*-situation; *tāvat*-for that duration of time; *sthāvara*-jaṅgama-nonmoving and moving; *sarva*-all; *jīva*-jāti-species of living entities; *saba*-all; *mukta kari'*-liberating; *tumi*-You; *vaikuṇṭhe*-to the spiritual world; *pāṭhāibā*-will send; *sūkṣma-jīve*-the undeveloped living entities; *punaḥ*-again; *karme*-in their activities; *udbuddha karibā*-You will awaken



TRANSLATION



Haridāsa said, "My Lord, as long as You are situated within the material world, You will send to the spiritual sky all the developed moving and nonmoving living entities in different species. Then again You will awaken the living entities who are not yet developed and engage them in activities.





TEXT 80





sei jīva habe ihāṅ sthāvara-jaṅgama



tāhāte bharibe brahmāṇḍa yena pūrva-sama



SYNONYMS



*sei jīva*-such living entities; *habe*-will be; *ihāṅ*-in this material world; *sthāvara*-jaṅgama-nonmoving and moving living entities; *tāhāte*-in that way; *bharibe*-You will fill; *brahmāṇḍa*-the entire universe; *yena*-as; *pūrva-sama*-the same as previously.



TRANSLATION



"In this way all moving and nonmoving living entities will come into existence, and the entire universe will be filled as it was previously.



PURPORT



While we are preaching, opposing elements sometimes argue, "If all living entities were delivered by the Kṛṣṇa consciousness movement, what would happen then? The universe would be devoid of living entities." In answer to this, we may say that in a prison there are many prisoners, but if one thinks that the prison would be empty if all the prisoners adopted good behavior, he is incorrect. Even if all the prisoners within a jail are freed, other criminals will fill it again. A prison will never be vacant, for there are many prospective criminals who will fill the prison cells, even if the present criminals are freed by the government. As confirmed in *Bhagavad-gītā*, kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu: "Because of the living entity's association with material nature, he meets with good and evil among various species." (Bg. 13.22) There are many unmanifested living entities covered by the mode of ignorance who will gradually come to the mode of passion. Most of them will become criminals because of their fruitive activities and again fill the prisons.





TEXT 81





pūrve yena raghunātha saba āyodhyā lañā



vaikuṇṭhake gelā, anya-jīve āyodhyā bharāñā



SYNONYMS



*pūrve*-previously; *yena*-as; *raghunātha*-Rāmacandra; *saba*-all; *āyodhyā*-the population of Āyodhyā; *lañā*-taking with Him; *vaikuṇṭhake gelā*-went back to Vaikuṇṭhaloka; *anya*-jīve-other living entities; āyodhyā-Āyodhyā; *bharāñā*-filling.



TRANSLATION



"Previously, when Lord Rāmacandra left this world, He took with Him all the living entities of Āyodhyā. Then He filled Āyodhyā again with other living entities.





TEXT 82





avatari' tumi aiche pātiyācha hāṭa



keha nā bujhite pāre tomāra gūḍha nāṭa



SYNONYMS



*avatari'*-descending; *tumi*-You; *aiche*-like that; *pātiyācha hāṭa*-have set up a market; *keha nā bujhite pāre*-no one can understand; *tomāra*-Your; *gūḍha nāṭa*-deep acting.



TRANSLATION



"My dear Lord, You have set a plan in motion by descending on the material world, but no one can understand how You are acting.





TEXT 83





pūrve yena vraje kṛṣṇa kari' avatāra



sakala brahmāṇḍa-jīvera khaṇḍāilā saṁsāra



SYNONYMS



*pūrve*-previously; *yena*-as; *vraje*-in Vṛndāvana; *kṛṣṇa*-Lord Kṛṣṇa; *kari' avatāra*-descending as an incarnation; *sakala*-all; *brahmāṇḍa-jīvera*-of living entities within this universe; *khaṇḍāilā*-destroyed; *saṁsāra*-the material existence.



TRANSLATION



"Formerly, when Lord Kṛṣṇa descended in Vṛndāvana, He freed all living entities in the universe from material existence in the same way.





TEXT 84





na caivaṁ vismayaḥ kāryo



bhavatā bhagavaty aje



yogeśvareśvare kṛṣṇe



yata etad vimucyate



SYNONYMS



*na*-not; *ca*-also; *evam*-thus; *vismayaḥ*-wonder; *kāryaḥ*-to be done; *bhavatā*-by You; *bhagavati*-unto the Supreme personality of Godhead; *aje*-the unborn; *yoga-īśvara-īśvare*-the master of all masters of mystic power; *kṛṣṇe*-unto Lord Kṛṣṇa; *yataḥ*-by whom; *etat*-all living entities; *vimucyate*-are delivered.



TRANSLATION



"Kṛṣṇa, the unborn Supreme Personality of Godhead, master of all of the masters of mystic power, delivers all living entities, moving and nonmoving. Nothing is astonishing in the activities of the Lord.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.29.16).





TEXT 85





"ayaṁ hi bhagavān dṛṣṭaḥ kīrtitaḥ saṁsmṛtaś ca



dveṣānubandhenāpy akhila-surāsurādi-durlabhaṁ



phalaṁ prayacchati, kim uta samyag bhaktimatām" iti



SYNONYMS



*ayam*-this; *hi*-certainly; *bhagavān*-Supreme Personality of Godhead; *dṛṣṭaḥ*-seen; *kīrtitaḥ*-glorified; *saṁsmṛtaḥ*-remembered; *ca*-and; *dveṣa*-of envy; *anubandhena*-with the conception; *api*-although; *akhila-sura-asura-ādi*-by all demigods and demons; *durlabham*-very rarely achieved; *phalam*-result; *prayacchati*-awards; *kim uta*-what to speak of; *samyak*-fully; *bhakti-matām*-of those engaged in devotional service; *iti*-thus.



TRANSLATION



"Although the Supreme Personality of Godhead may be seen, glorified or remembered with an attitude of envy, He nevertheless awards the most confidential liberation, which is rarely achieved by the demigods and demons. What, then, can be said of those who are already fully engaged in devotional service to the Lord?'



PURPORT



This is a quotation from the *Viṣṇu Purāṇa* (4.15.17).





TEXT 86





taiche tumi navadvīpe kari' avatāra



sakala-brahmāṇḍa-jīvera karilā nistāra



SYNONYMS



*taiche*-in that way; *tumi*-You; *navadvīpe*-at Navadvīpa; *kari' avatāra*-descending as an incarnation; *sakala*-all; *brahmāṇḍa*-of the universe; *jīvera*-the living entities; *karilā nistāra*-have delivered



TRANSLATION



"By descending as an incarnation at Navadvīpa, You, just like Kṛṣṇa, have already delivered all the living entities of the universe.





TEXT 87





ye kahe,--caitanya-mahimā mora gocara haya'



se jānuka, mora punaḥ ei ta' niścaya



SYNONYMS



*ye kahe*-whoever says; *caitanya-mahimā*-the glories of Śrī Caitanya Mahāprabhu; *mora gocara*-known to me; *haya*-are; *se jānuka*-he may know; *mora*-of me; *punaḥ*-again; *ei ta' niścaya*-this is the decision



TRANSLATION



"One may say that he understands the glories of Śrī Caitanya Mahāprabhu. He may know whatever he may know, but as far as I am concerned, this is my conclusion.





TEXT 88





tomāra ye līlā mahā-amṛtera sindhu



mora mano-gocara nahe tāra eka bindu"



SYNONYMS



*tomāra*-Your; *ye*-whatever; *līlā*-pastimes; *mahā-amṛtera sindhu*-a great ocean of nectar; *mora*-for me; *manaḥ-gocara nahe*-it is not possible to conceive; *tāra*-of it; *eka bindu*-one drop



TRANSLATION



"My dear Lord, Your pastimes are just like an ocean of nectar. It is not possible for me to conceive how great that ocean is or even to understand a drop of it."





TEXT 89





eta śuni' prabhura mane camatkāra haila



'mora gūḍha-līlā haridāsa kemane jānila?'



SYNONYMS



*eta śuni'*-hearing this; *prabhura*-of Śrī Caitanya Mahāprabhu; *mane*-in the mind; *camatkāra haila*-there was astonishment; *mora*-My; *gūḍha*-līlā-confidential pastimes; *haridāsa*-Haridāsa; *kemane*-how; *jānila*-has understood.



TRANSLATION



Hearing all this, Śrī Caitanya Mahāprabhu was astonished. "These are actually My confidential pastimes," He thought. "How could Haridāsa have understood them?"





TEXT 90





manera santoṣe tāṅre kailā āliṅgana



bāhye prakāśite e-saba karilā varjana



SYNONYMS



*manera santoṣe*-with complete satisfaction of the mind; *tāṅre*-him; *kailā āliṅgana*-He embraced; *bāhye*-externally; *prakāśite*-to disclose; *e-saba*-all this; *karilā varjana*-He avoided



TRANSLATION



Greatly satisfied by the statements of Haridāsa Ṭhākura, Śrī Caitanya Mahāprabhu embraced him. Outwardly, however, He avoided further discussions of these matters.





TEXT 91





īśvara-svabhāva,--aiśvarya cāhe ācchādite



bhakta-ṭhāñi lukāite nāre, haya ta' vidite



SYNONYMS



*īśvara-svabhāva*-the characteristic of the Supreme personality of Godhead; *aiśvarya*-opulence; *cāhe*-wants; *ācchādite*-to cover; *bhakta-ṭhāñi*-before His devotee; *lukāite nāre*-He cannot cover; *haya ta' vidite*-is well-known.



TRANSLATION



This is a characteristic of the Supreme Personality of Godhead. Although He wants to cover His opulence, He cannot do so before His devotees. This is well-known everywhere.





TEXT 92





ullaṅghita-trividha-sīma-samātiśāyi-



sambhāvanaṁ tava parivraḍhima-svabhāvam



māyā-balena bhavatāpi niguhyamānaṁ



paśyanti kecid aniśaṁ tvad-ananya-bhāvāḥ



SYNONYMS



*ullaṅghita*-passed over; *tri*-vidha-three kinds; *sīma*-the limitations; *sama*-of equal; *atiśāyi*-and of excelling; *sambhāvanam*-by which the adequacy; *tava*-Your; *parivraḍhima*-of supremacy; *sva-bhāvam*-the real nature; *māyā-balena*-by the strength of the illusory energy; *bhavatā*-Your; *api*-although; *niguhyamānam*-being hidden; *paśyanti*-they see; *kecit*-some; *aniśam*-always; *tvat*-to You; *ananya*-bhāvāḥ-those who are exclusively devoted



TRANSLATION



"O my Lord, everything within material nature is limited by time, space and thought. Your characteristics, however, being unequaled and unsurpassed, are always transcendental to such limitations. You sometimes cover such characteristics by Your own energy, but nevertheless Your unalloyed devotees are always able to see You under all circumstances."



PURPORT



This is a verse from the Stotra-ratna of Yāmunācārya;





TEXT 93





tabe mahāprabhu nija-bhakta-pāśe yāñā



haridāsera guṇa kahe śata-mukha hañā



SYNONYMS



*tabe*-after this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *nija-bhakta-pāśe*-to His personal devotees; *yāñā*-going; *haridāsera guṇa*-the transcendental qualities of Haridāsa Ṭhākura; *kahe*-explains; *śata*-mukha-as if with hundreds of mouths; *hañā*-becoming.



TRANSLATION



Then Śrī Caitanya Mahāprabhu went to His personal devotees and began speaking about Haridāsa Ṭhākura's transcendental qualities as if He had hundreds of mouths. hundreds of mouths.





TEXT 94





bhaktera guṇa kahite prabhura bāḍaye ullāsa



bhakta-gaṇa-śreṣṭha tāte śrī-haridāsa



SYNONYMS



*bhaktera*-of the devotees; *guṇa*-qualities; *kahite*-speaking; *prabhura*-of Śrī Caitanya Mahāprabhu; *bāḍaye*-increases; *ullāsa*-jubilation; *bhakta-gaṇa*-of all devotees; *śreṣṭha*-topmost; *tāte*-in that; *śrī*-haridāsa-Haridāsa Ṭhākura.



TRANSLATION



Śrī Caitanya Mahāprabhu derives great pleasure from glorifying His devotees, and among the devotees, Haridāsa Ṭhākura is the foremost.





TEXT 95





haridāsera guṇa-gaṇa--asaṅkhya, apāra



keha kona aṁśe varṇe, nāhi pāya pāra



SYNONYMS



*haridāsera guṇa-gaṇa*-the stock of transcendental qualities of Haridāsa Ṭhākura; *asaṅkhya*-innumerable; *apāra*-unfathomed; *keha*-someone; *kona aṁśe*-some part; *varṇe*-describes; *nāhi pāya pāra*-cannot reach the limit.



TRANSLATION



The transcendental qualities of Haridāsa Ṭhākura are innumerable and unfathomable. One may describe a portion of them, but to count them all is impossible.





TEXT 96





caitanya-maṅgale śrī-vṛndāvana-dāsa



haridāsera guṇa kichu kariyāchena prakāśa



SYNONYMS



*caitanya-maṅgale*-in the book known as Caitanya-maṅgala (Caitanya-bhāgavata); *śrī-vṛndāvana-dāsa*-Śrī Vṛndāvana dāsa Ṭhākura; *haridāsera*-of Haridāsa Ṭhākura; *guṇa*-qualities; *kichu*-some; *kariyāchena prakāśa*-manifested.



TRANSLATION



In *Caitanya-maṅgala*, Śrīla Vṛndāvana dāsa Ṭhākura has described the attributes of Haridāsa Ṭhākura to some extent.





TEXT 97





saba kahā nā yāya haridāsera caritra



keha kichu kahe karite āpanā pavitra



SYNONYMS



*saba*-all; *kahā*-to speak; *nā yāya*-is not possible; *haridāsera caritra*-the characteristics of Haridāsa Ṭhākura; *keha kichu kahe*-someone says something; *karite*-just to make; *āpanā*-himself; *pavitra*-purified.



TRANSLATION



No one can describe all the qualities of Haridāsa Ṭhākura. One may say something about them just to purify himself.





TEXT 98





vṛndāvana-dāsa yāhā nā kaila varṇana



haridāsera guṇa kichu śuna, bhakta-gaṇa



SYNONYMS



*vṛndāvana*-dāsa-Śrīla Vṛndāvana dāsa Ṭhākura; *yāhā*-whatever; *nā*-not; *kaila varṇana*-described; *haridāsera guṇa*-qualities of Haridāsa Ṭhākura; *kichu*-something; *śuna*-hear; *bhakta-gaṇa*-O devotees of Śrī Caitanya Mahāprabhu.



TRANSLATION



O devotees of Śrī Caitanya Mahāprabhu, please hear something about the qualities of Haridāsa Ṭhākura that Śrīla Vṛndāvana dāsa Ṭhākura has not described in detail.





TEXT 99





haridāsa yabe nija-gṛha tyāga kailā



benāpolera vana-madhye kata-dina rahilā



SYNONYMS



*haridāsa*-Haridāsa Ṭhākura; *yabe*-when; *nija*-gṛha-his own residence; *tyāga kailā*-gave up; *benāpolera*-of the village known as Benāpola; *vana-madhye*-in the forest; *kata-dina*-for some time; *rahilā*-stayed.



TRANSLATION



After leaving his home, Haridāsa Ṭhākura stayed for some time in the forest of Benāpola.





TEXT 100





nirjana-vane kuṭira kari' tulasī sevana



rātri-dine tina lakṣa nāma-saṅkīrtana



SYNONYMS



*nirjana-vane*-in a solitary forest; *kuṭira*-a cottage; *kari'*-making; *tulasī*-the tulasī plant; *sevana*-worshiping; *rātri*-dine-throughout the entire day and night; *tina*-three; *lakṣa*-hundred thousand; *nāma*-saṅkīrtana-chanting of the holy name.



TRANSLATION



Haridāsa Ṭhākura constructed a cottage in a solitary forest. There he planted a tulasī plant, and in front of the tulasī he would chant the holy name of the Lord 300,000 times daily. He chanted throughout the entire day and night.



PURPORT



The village of Benāpola is situated in the district of Yaśohara, which is now in Bangladesh. Benāpola is near the Banagāṅo station, which is at the border of Bangladesh and may be reached by the eastern railway from Shelda Station in Calcutta. Haridāsa Ṭhākura, being the ācārya of chanting the Hare Kṛṣṇa mahā-mantra, is called Nāmācārya Haridāsa Ṭhākura. From his personal Example we can understand that chanting the Hare Kṛṣṇa mantra and becoming highly elevated in Kṛṣṇa consciousness is very simple. Without difficulty one can sit down anywhere, especially on the bank of the Ganges, Yamunā or any sacred river, devise a sitting place or cottage, plant a tulasī, and before the tulasī chant the Hare Kṛṣṇa mahā-mantra undisturbed.





Haridāsa Ṭhākura used to chant the holy name on his beads 300,000 times daily. Throughout the entire day and night, he would chant the sixteen names of the Hare Kṛṣṇa mahā-mantra. One should not, however, imitate Haridāsa Ṭhākura, for no one else can chant the Hare Kṛṣṇa mahā-mantra 300,000 times a day. Such chanting is for the mukta-puruṣa, or liberated soul. We can follow his example, however, by chanting sixteen rounds of the Hare Kṛṣṇa mahā-mantra on beads every day and offering respect to the tulasī plant. This is not at all difficult for anyone, and the process of chanting the Hare Kṛṣṇa mahā-mantra with a vow before the tulasī plant has such great spiritual potency that simply by doing this one can become spiritually strong. Therefore we request the members of the Hare Kṛṣṇa movement to follow Haridāsa Ṭhākura's example rigidly. Chanting sixteen rounds does not take much time, nor is offering respects to the tulasī plant difficult. The process has immense spiritual potency. One should not miss this opportunity.





TEXT 101





brāhmaṇera ghare kare bhikṣā nirvāhaṇa



prabhāve sakala loka karaye pūjana



SYNONYMS



*brāhmaṇera ghare*-in the house of a brāhmaṇa; *kare*-does; *bhikṣā nirvāhaṇa*-asking alms of food; *prabhāve*-by spiritual potency; *sakala loka*-all people; *karaye pūjana*-worship.



TRANSLATION



For his bodily maintenance he would go to a brāhmaṇa's house and beg some food. He was spiritually so influential that all the neighboring people worshiped him.



PURPORT



In the days of Haridāsa Ṭhākura, all the brāhmaṇas worshiped Nārāyaṇa in the form of the śālagrama-śilā. Therefore begging from a brāhmaṇa's house meant taking kṛṣṇa-prasāda, which is transcendental (nirguṇa). If we take food from the house of others, such as karmīs, we shall have to share the qualities of those from whom we take alms. Therefore Śrī Caitanya Mahāprabhu took prasāda in the houses of Vaiṣṇavas. This is the general process. The members of the Kṛṣṇa consciousness movement are advised not to take food from anywhere but a Vaiṣṇava's or brāhmaṇa's house where Deity worship is performed. Śrī Caitanya Mahāprabhu has said, viṣayīra anna khāile duṣṭa haya mana: if a devotee takes alms or food from the house of a karmī who is simply interested in money, his mind will be unclean. We must always remember that a devotee's life is one of vairāgya-vidyā, or renunciation and knowledge. Therefore all devotees are warned not to live unnecessarily luxurious lives at the cost of others. Gṛhasthas living within the jurisdiction of the temple must be especially careful not to imitate karmīs by acquiring opulent clothing, food and conveyances. As far as possible, these should be avoided. A member of the temple, whether gṛhastha, brahmacārī or sannyāsī, must practice a life of renunciation, following in the footsteps of Haridāsa Ṭhākura and the six Gosvāmīs. Otherwise, because māyā is very strong, at any time one may become a victim of māyā and fall down from spiritual life.





TEXT 102





sei deśādhyakṣa nāma--rāmacandra khāṅna



vaiṣṇava-vidveṣī sei pāṣaṇḍa-pradhāna



SYNONYMS



*sei*-that; *deśa*-adhyakṣa-landholder; *nāma*-whose name; *rāmacandra khāṅna*-Rāmacandra Khān; *vaiṣṇava*-vidveṣī-envious of Vaiṣṇavas; *sei*-that; *pāṣaṇḍa*-pradhāna-chief of the atheists.



TRANSLATION



A landholder named Rāmacandra Khān was the zamindar of that district. He was envious of Vaiṣṇavas and was therefore a great atheist.





TEXT 103





haridāse loke pūje, sahite nā pāre



tāṅra apamāna karite nānā upāya kare



SYNONYMS



*haridāse*-unto Haridāsa Ṭhākura; *loke*-people; *pūje*-offer respect; *sahite nā pāre*-he could not tolerate; *tāṅra*-his; *apamāna*-dishonor; *karite*-to do; *nānā*-various; *upāya*-means; *kare*-plans.



TRANSLATION



Unable to tolerate that such respect was being offered to Haridāsa Ṭhākura, Rāmacandra Khān planned in various ways to dishonor him.





TEXT 104





kona-prakāre haridāsera chidra nāhi pāya



veśyā-gaṇe āni' kare chidrera upāya



SYNONYMS



*kona-prakāre*-by any means; *haridāsera*-of Haridāsa Ṭhākura; *chidra*-fault; *nāhi*-not; *pāya*-gets; *veśyā*-gaṇe-prostitutes; *āni'*-bringing; *kare*-makes; *chidrera upāya*-a means to find some fault.



TRANSLATION



By no means could he find any fault in the character of Haridāsa Ṭhākura. Therefore he called for local prostitutes and began a plan to discredit His Holiness.



PURPORT



This is typical of atheistic men, but even among so-called religionists, sādhus, mendicants, sannyāsīs and brahmacārīs, there are many enemies of the Kṛṣṇa consciousness movement who always try to find faults in it, not considering that the movement is spreading automatically by the grace of Lord Śrī Caitanya Mahāprabhu, who wanted it spread all over the world, in every town and village. We are trying to fulfill the Lord's desire, and our attempt has become fairly successful, but the enemies of this movement unnecessarily try to find faults in it, exactly like the old rascal Rāmacandra Khān, who opposed Haridāsa Ṭhākura.





TEXT 105





veśyā-gaṇe kahe,--"ei vairāgī haridāsa



tumi-saba kara ihāra vairāgya-dharma nāśa"



SYNONYMS



*veśyā*-gaṇe-unto the prostitutes; *kahe*-said; *ei*-this; *vairāgī*-mendicant; *haridāsa*-Haridāsa Ṭhākura; *tumi-saba*-all of you; *kara*-cause; *ihāra*-his; *vairāgya*-dharma-from the life of a mendicant; *nāśa*-deviation.



TRANSLATION



Rāmacandra Khān said to the prostitutes, "There is a mendicant named Haridāsa Ṭhākura. All of you devise a way to deviate him from his vows of austerity."



PURPORT



Devotional service is the path of vairāgya-vidyā (renunciation and knowledge). Haridāsa Ṭhākura was following this path, but Rāmacandra Khān planned to induce him to break his vows. Renunciation means renunciation of sensual pleasure, especially the pleasure of sex. Therefore a brahmacārī, sannyāsī or vānaprastha is strictly prohibited from having relationships with women. Haridāsa Ṭhākura was strictly renounced, and thus Rāmacandra Khān called for prostitutes because prostitutes know how to break a man's vow of celibacy by their feminine influence and thus pollute a mendicant or a person engaged in devotional life. It was impossible for Rāmacandra Khān to induce any other women to break Haridāsa Ṭhākura's vow, and therefore he called for prostitutes. Free mingling with women has never been possible in India, but for one who wanted to associate with society girls, they were available in a district of prostitutes. There were prostitutes in human society even in Lord Kṛṣṇa's time, for it is said that the prostitutes of Dvārakā City came forth to receive the Lord. Although they were prostitutes, they were also devotees of Kṛṣṇa.





TEXT 106





veśyā-gaṇa-madhye eka sundarī yuvatī



se kahe,--"tina-dine hariba tāṅra mati"



SYNONYMS



*veśyā*-gaṇa-madhye-among the prostitutes; *eka*-one; *sundarī*-attractive; *yuvatī*-young; *se*-she; *kahe*-said; *tina-dine*-in three days; *hariba*-I shall attract: tāṅra-his; *mati*-mind.



TRANSLATION



Among the prostitutes, one attractive young girl was selected."I shall attract the mind of Haridāsa Ṭhākura," she promised, "within three days."





TEXT 107





khāṅna kahe,--"mora pāika yāuka tomāra sane



tomāra sahita ekatra tāre dhari' yena āne"



SYNONYMS



*khāṅna kahe*-Rāmacandra Khān said; *mora pāika*-my constable; *yāuka*-let him go; *tomāra sane*-with you; *tomāra sahita*-with you; *ekatra*-together; *tāre*-him; *dhari'*-arresting; *yena*-so that; *āne*-can bring.



TRANSLATION



Rāmacandra Khān said to the prostitute,"My constable will go with you so that as soon as he sees you with Haridāsa Ṭhākura, immediately he will arrest him and bring both of you to me."





TEXT 108





veśyā kahe,--"mora saṅga ha-uka eka-bāra



dvitīya-bāre dharite pāika la-imu tomāra"



SYNONYMS



*veśyā kahe*-the prostitute said; *mora saṅga*-union with me; *ha*-uka-let there be; *eka-bāra*-one time; *dvitīya-bāre*-the second time; *dharite*-to arrest; *pāika*-constable; *la-imu*-I shall take; *tomāra*-your.



TRANSLATION



The prostitute replied,"First let me have union with him once; then the second time I shall take your constable with me to arrest him."





TEXT 109





rātri-kāle sei veśyā suveśa dhariyā



haridāsera vāsāya gela ullasita hañā



SYNONYMS



*rātri*-kāle-at night; *sei*-that; *veśyā*-prostitute; *su*-veśa dhariyā-dressing herself very nicely; *haridāsera*-of Haridāsa Ṭhākura; *vāsāya*-to the place; *gela*-went; *ullasita hañā*-with great jubilation.



TRANSLATION



At night the prostitute, after dressing herself most attractively, went to the cottage of Haridāsa Ṭhākura with great jubilation.





TEXT 110





tulasī namaskari' haridāsera dvāre yāñā



gosāñire namaskari' rahilā dāṇḍāñā



SYNONYMS



*tulasī namaskari'*-after offering obeisances to the tulasī plant; *haridāsera*-of Ṭhākura Haridāsa; *dvāre*-at the door; *yāñā*-going; *gosāñire*-unto the ācārya; *namaskari'*-offering obeisances; *rahilā dāṇḍāñā*-remained standing.



TRANSLATION



After offering obeisances to the tulasī plant, she went to the door of Haridāsa Ṭhākura, offered him obeisances and stood there.





TEXT 111





aṅga ughāḍiyā dekhāi vasilā duyāre



kahite lāgilā kichu sumadhura svare



SYNONYMS



*aṅga ughāḍiyā*-exposing part of her body; *dekhāi*-visible; *vasilā*-sat down; *duyāre*-on the threshold of the door; *kahite lāgilā*-began to speak; *kichu*-something; *su-madhura svare*-in very sweet language.



TRANSLATION



Exposing part of her body to his view, she sat down on the threshold of the door and spoke to him in very sweet words.





TEXT 112





"ṭhākura, tumi--parama-sundara, prathama yauvana



tomā dekhi' kon nārī dharite pāre mana?



SYNONYMS



*ṭhākura*-O great devotee ācārya; *tumi*-you; *parama-sundara*-very beautifully constructed; *prathama yauvana*-the beginning of youth; *tomā dekhi'*-seeing you; *kon nārī*-what woman; *dharite pāre*-can control; *mana*-her mind.



TRANSLATION



"My dear Ṭhākura, O great preacher, great devotee, you are so beautifully built, and your youth is just beginning. Who is the woman who could control her mind after seeing you?





TEXT 113





tomāra saṅgama lāgi' lubdha mora mana



tomā nā pāile prāṇa nā yāya dhāraṇa"



SYNONYMS



*tomāra saṅgama*-union with you; *lāgi'*-for the sake of; *lubdha*-greedy; *mora mana*-my mind; *tomā*-you; *nā pāile*-if I do not get; *prāṇa*-my life; *nā*-not; *yāya*-can be; *dhāraṇa*-maintained.



TRANSLATION



"I am eager to be united with you. My mind is greedy for this. If I don't obtain you, I shall not be able to keep my body and soul together."





TEXTS 114-115





haridāsa kahe,--"tomā karimu aṅgīkāra



saṅkhyā-nāma-samāpti yāvat nā haya āmāra



tāvat tumi vasi' śuna nāma-saṅkīrtana



nāma-samāpti haile karimu ye tomāra mana"



SYNONYMS



*haridāsa kahe*-Haridāsa Ṭhākura said; *tomā*-you; *karimu aṅgīkāra*-I shall accept; *saṅkhyā-nāma*-the number of holy names; *samāpti*-finishing; *yāvat*-as long as; *nā*-not; *haya*-it is; *āmāra*-my; *tāvat*-so long; *tumi*-you; *vasi'*-sitting; *śuna*-hear; *nāma*-saṅkīrtana-chanting of the holy name; *nāma*-of the holy name; *samāpti*-finishing; *haile*-when there is; *karimu*-I shall do; *ye*-what; *tomāra*-your; *mana*-mind.



TRANSLATION



Haridāsa Ṭhākura replied,"I shall accept you without fall, but you will have to wait until I have finished chanting my regular rounds on my beads. Until that time, please sit and listen to the chanting of the holy name. As soon as I am finished, I shall fulfill your desire."





TEXT 116





eta śuni' sei veśyā vasiyā rahilā



kīrtana kare haridāsa prātaḥ-kāla hailā



SYNONYMS



*eta śuni'*-hearing this; *sei veśyā*-that prostitute; *vasiyā rahilā*-stayed there sitting; *kīrtana*-chanting; *kare*-performs; *haridāsa*-Haridāsa Ṭhākura; *prātaḥ*-kāla hailā-there was the light of morning.



TRANSLATION



Hearing this, the prostitute remained sitting there while Haridāsa Ṭhākura chanted on his beads until the light of morning appeared.





TEXT 117





prātaḥ-kāla dekhi' veśyā uṭhiyā calilā



saba samācāra yāi khāṅnere kahilā



SYNONYMS



*prātaḥ*-kāla dekhi'-seeing the morning; *veśyā*-the prostitute; *uṭhiyā calilā*-stood up and left; *saba samācāra*-all information; *yāi*-going; *khāṅnere kahilā*-she spoke to Rāmacandra Khān.



TRANSLATION



When she saw that it was morning, the prostitute stood up and left. Coming before Rāmacandra Khān, she informed him of all the news.





TEXT 118





'āji āmā aṅgīkāra kariyāche vacane



kāli avaśya tāhāra saṅge ha-ibe saṅgame'



SYNONYMS



*āji*-today; *āmā*-me; *aṅgīkāra*-acceptance; *kariyāche*-he has done; *vacane*-by word; *kāli*-tomorrow; *avaśya*-certainly; *tāhāra saṅge*-with him; *ha*-ibe-there will be; *saṅgame*-union.



TRANSLATION



"Today Haridāsa Ṭhākura has promised to enjoy with me. Tomorrow certainly I shall have union with him."





TEXT 119





āra dina rātri haile veśyā āila



haridāsa tāre bahu āśvāsa karila



SYNONYMS



*āra dina*-the next day; *rātri*-night; *haile*-when there was; *veśyā*-the prostitute; *āila*-came; *haridāsa*-Haridāsa Ṭhākura; *tāre*-unto her; *bahu*-many; *āśvāsa karila*-gave assurances.



TRANSLATION



The next night, when the prostitute came again, Haridāsa Ṭhākura gave her many assurances.





TEXT 120





'kāli duḥkha pāilā, aparādha nā la-ibā mora



avaśya karimu āmi tomāya aṅgīkāra



SYNONYMS



*kāli*-yesterday; *duḥkha pāilā*-you were disappointed; *aparādha*-offense; *nā la*-ibā-please do not take; *mora*-my; *avaśya*-certainly; *karimu*-shall do; *āmi*-I; *tomāya*-unto you; *aṅgīkāra*-acceptance.



TRANSLATION



"Last night you were disappointed. Please excuse my offense. I shall certainly accept you.





TEXT 121





tāvat ihāṅ vasi' śuna nāma-saṅkīrtana



nāma pūrṇa haile, pūrṇa habe tomāra mana'



SYNONYMS



*tāvat*-until that time; *ihāṅ*-here; *vasi'*-sitting; *śuna*-hear; *nāma*-saṅkīrtana-chanting of the holy name of the Lord; *nāma pūrṇa haile*-as soon as the regular chanting is fulfilled; *pūrṇa*-satisfied; *habe*-will be; *tomāra mana*-your mind.



TRANSLATION



"Please sit down and hear the chanting of the Hare Kṛṣṇa mahā-mantra until my regular chanting is finished. Then your desire will surely be fulfilled."





TEXT 122





tulasīre tāṅke veśyā namaskāra kari'



dvāre vasi' nāma śune bale 'hari' 'hari'



SYNONYMS



*tulasīre*-unto the tulasī plant; *tāṅke*-unto Haridāsa Ṭhākura; *veśyā*-the prostitute; *namaskāra kari'*-offering obeisances; *dvāre vasi'*-sitting at the door; *nāma*-the holy name; *śune*-hears; *bale*-says; *hari hari*-O my Lord Hari, O my Lord Hari.



TRANSLATION



After offering her obeisances to the tulasī plant and Haridāsa Ṭhākura, she sat down at the door. Hearing Haridāsa Ṭhākura chanting the Hare Kṛṣṇa mantra, she also chanted,"O my Lord Hari, O my Lord Hari."



PURPORT



Herein one can clearly see how a Vaiṣṇava delivers a fallen soul by a transcendental trick. The prostitute came to pollute Haridāsa Ṭhākura but he took it as his duty to deliver the prostitute. As clearly demonstrated here, the process of deliverance is very simple. With faith and reverence the prostitute associated with Haridāsa Ṭhākura, who personally treated her material disease by chanting the Hare Kṛṣṇa mahā-mantra. Although the prostitute had an ulterior motive, somehow or other she got the association of a Vaiṣṇava and satisfied him by occasionally chanting in imitation, "O my Lord Hari, O my Lord Hari." The conclusion is that associating with a Vaiṣṇava, chanting the holy name of the Lord and offering obeisances to the tulasī plant or a Vaiṣṇava all lead one to become a transcendental devotee who is completely cleansed of all material contamination.





TEXT 123





rātri-śeṣa haila, veśyā usimisi kare



tāra rīti dekhi' haridāsa kahena tāhāre



SYNONYMS



*rātri*-night; *śeṣa haila*-came to an end; *veśyā*-the prostitute; *usimisi*-restless; *kare*-became; *tāra*-her; *rīti*-activities; *dekhi'*-seeing; *haridāsa*-Haridāsa Ṭhākura; *kahena*-says; *tāhāre*-unto her.



TRANSLATION



When the night came to an end, the prostitute was restless. Seeing this, Haridāsa Ṭhākura spoke to her as follows.





TEXT 124





"koṭi-nāma-grahaṇa-yajña kari eka-māse



ei dīkṣā kariyāchi, haila āsi' śeṣe



SYNONYMS



*koṭi*-nāma-grahaṇa-chanting ten million names; *yajña*-such a sacrifice; *kari*-I perform; *eka-māse*-in one month; *ei*-this; *dīkṣā*-vow; *kariyāchi*-I have taken; *haila*-it was; *āsi'*-nearing; *śeṣe*-the end.



TRANSLATION



"I have vowed to chant ten million names in a month. I have taken this vow, but now it is nearing its end.



PURPORT



If one regularly chants 333,333 times daily for a month and then chants one time more, he will thus chant ten million times. In this way a devotee worships the Supreme Personality of Godhead. Such worship is called yajña. Yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ: those whose intelligence is brilliant accept this hari-nāma-yajña, the yajña of chanting the holy name of the Lord. By performing this yajña, one satisfies the Supreme Personality of Godhead and thus attains perfection in spiritual life. According to external vision, Haridāsa Ṭhākura belonged to a Mohammedan family. Nevertheless, because he engaged himself in performing the yajña of chanting the Hare Kṛṣṇa mahā-mantra, he became a regularly initiated brāhmaṇa. As stated in *Śrīmad-Bhāgavatam* (3.33.6):





yan-nāmadheya-śravaṇānukīrtanād

yat-prahvaṇād yat-smaraṇād api kvacit

śvādo 'pi sadyaḥ savanāya kalpate

kutaḥ punas te bhagavan nu darśanāt



Even if a devotee comes from a family of dog-eaters, if he surrenders to the personality of Godhead he immediately becomes a qualified brāhmaṇa and is immediately fit to perform yajña, whereas a person born in a family of brāhmaṇas has to wait until completing the reformatory processes before he may be called saṁskṛta, purified. It is further said in *Śrīmad-Bhāgavatam* (12.1.40):





asaṁskṛtāḥ kriyā-hīnā

rajasā tamasāvṛtāḥ

prajās te bhakṣayiṣyanti

mlecchā rājanya-rūpiṇaḥ



"In the age of Kali, mlecchas, or lowborn people who have not undergone the purifying process of saṁskāra, who do not know how to apply that process in actual life and who are covered by the modes of passion and ignorance, will take the posts of administrators. They will devour the citizens with their atheistic activities." A person who is not purified by the prescribed process of saṁskāra is called asaṁskṛta, but if one remains kriyā-hīna even after being purified by initiation-in other words, if one fails to actually apply the principles of purity in his life-he remains an unpurified mleccha or yavana. On the other hand, we find that Haridāsa Ṭhākura, although born in a mleccha or yavana family, became Nāmācārya Haridāsa Ṭhākura because he performed the nāma-yajña a minimum of 300,000 times every day.





Herein we find that Haridāsa Ṭhākura strictly followed his regulative principle of chanting 300,000 times. Thus when the prostitute became restless, he informed her that first he had to finish his chanting and then he would be able to satisfy her. Actually Haridāsa Ṭhākura chanted the holy name of the Lord for three nights continuously and gave the prostitute a chance to hear him. Thus she became purified, as will be seen in the following verses.





TEXT 125





āji samāpta ha-ibe,--hena jñāna chila



samasta rātri niluṅ nāma samāpta nā haila



SYNONYMS



*āji*-today; *samāpta ha*-ibe-will be finished; *hena jñāna chila*-I thought that; *samasta rātri*-all night; *niluṅ*-I took; *nāma*-the holy name of the Lord; *samāpta*-finished; *nā haila*-was not.



TRANSLATION



"I thought that today I would be able to finish my performance of yajña, my chanting of the Hare Kṛṣṇa mantra. I tried my best to chant the holy name all night, but I still did not finish.





TEXT 126





kāli samāpta habe, tabe habe vrata-bhaṅga



svacchande tomāra saṅge ha-ibeka saṅga"



SYNONYMS



*kāli*-tomorrow; *samāpta habe*-it will end; *tabe*-at that time; *habe*-there will be; *vrata-bhaṅga*-the end of my vow; *svacchande*-in full freedom; *tomāra saṅge*-with you; *ha*-ibeka-there will be; *saṅga*-union.



TRANSLATION



"Tomorrow I will surely finish, and my vow will be fulfilled. Then it will be possible for me to enjoy with you in full freedom."



PURPORT



Haridāsa Ṭhākura never wanted to enjoy the prostitute, but he tricked her to deliver her by giving her a chance to hear the holy name of the Lord while he chanted. Pure devotees chant the Hare Kṛṣṇa mantra, and simply by hearing this chanting from a purified transcendental person, one is purified of all sinful activities, no matter how lowborn or fallen one may be. As soon as one is thus completely free from the reactions of sinful activities, he is eligible to render devotional service to the Lord. This is the process for engaging the fallen souls in devotional service. As Lord Kṛṣṇa says in *Bhagavad-gītā* (7.28):





yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ



"Persons who have acted piously in previous lives and in this life, whose sinful actions are completely eradicated and who are freed from the duality of delusion, engage themselves in My service with determination."





TEXT 127





veśyā giyā samācāra khāṅnere kahila



āra dina sandhyā ha-ite ṭhākura-ṭhāñi āila



SYNONYMS



*veśyā*-the prostitute; *giyā*-returning; *samācāra*-information; *khāṅnere kahila*-spoke to Rāmacandra Khān; *āra dina*-the next day; *sandhyā ha*-ite-beginning from the evening; *ṭhākura-ṭhāñi āila*-she came and remained at the residence of Haridāsa Ṭhākura.



TRANSLATION



The prostitute returned to Rāmacandra Khān and informed him of what had happened. The next day she came earlier, at the beginning of the evening, and stayed with Haridāsa Ṭhākura.





TEXT 128





tulasīke, ṭhākurake namaskāra kari'



dvāre vasi' nāma śune, bale 'hari' 'hari'



SYNONYMS



*tulasīke*-unto the tulasī plant; *ṭhākurake*-and unto Haridāsa Ṭhākura; *namaskāra kari'*-offers her obeisances; *dvāre vasi'*-sitting at the door; *nāma śune*-hears the holy name; *bale*-chants; *hari hari*-the holy name of the Lord.



TRANSLATION



After offering obeisances to the tulasī plant and Haridāsa Ṭhākura, she sat down on the threshold of the room. Thus she began to hear Haridāsa Ṭhākura's chanting, and she also personally chanted "Hari, Hari," the holy name of the Lord.





TEXT 129





'nāma pūrṇa habe āji',--bale haridāsa



'tabe pūrṇa karimu āji tomāra abhilāṣa'



SYNONYMS



*nāma*-chanting of the holy name; *pūrṇa*-complete; *habe*-will be; *āji*-today; *bale haridāsa*-Haridāsa Ṭhākura said; *tabe*-then; *pūrṇa karimu*-I shall satisfy; *āji*-today; *tomāra abhilāṣa*-your desires.



TRANSLATION



"Today it will be possible for me to finish my chanting," Haridāsa Ṭhākura informed her. "Then I shall satisfy all your desires."





TEXT 130





kīrtana karite aiche rātri-śeṣa haila



ṭhākurera sane veśyāra mana phiri' gela



SYNONYMS



*kīrtana karite*-chanting and chanting; *aiche*-in that way; *rātri-śeṣa haila*-the night ended; *ṭhākurera sane*-by the association of Haridāsa Ṭhākura; *veśyāra*-of the prostitute; *mana*-mind; *phiri' gela*-was converted.



TRANSLATION



The night ended while Haridāsa Ṭhākura was chanting, but by his association the mind of the prostitute had changed.





TEXT 131





daṇḍavat hañā paḍe ṭhākura-caraṇe



rāmacandra-khāṅnera kathā kaila nivedane



SYNONYMS



*daṇḍavat hañā*-offering obeisances; *paḍe*-she fell down; *ṭhākura*-caraṇe-at the lotus feet of Haridāsa Ṭhākura; *rāmacandra-khāṅnera*-of Rāmacandra Khān; *kathā*-policy; *kaila*-did; *nivedane*-submission.



TRANSLATION



The prostitute, now purified, fell at the lotus feet of Haridāsa Ṭhākura and confessed that Rāmacandra Khān had appointed her to pollute him.





TEXT 132





"veśyā hañā muñi pāpa kariyāchoṅ apāra



kṛpā kari' kara mo-adhame nistāra"



SYNONYMS



*veśyā hañā*-being a prostitute; *muñi*-I; *pāpa*-sinful activities; *kariyāchoṅ*-have done; *apāra*-unlimited; *kṛpā kari'*-being merciful; *kara*-please do; *mo*-adhame-unto me, the most fallen; *nistāra*-deliverance.



TRANSLATION



"Because I have taken the profession of a prostitute," she said, "I have performed unlimited sinful acts. My lord, be merciful to me. Deliver my fallen soul."





TEXT 133





ṭhākura kahe,--khāṅnera kathā saba āmi jāni



ajña mūrkha sei, tāre duḥkha nāhi māni



SYNONYMS



*ṭhākura kahe*-Haridāsa Ṭhākura said; *khāṅnera kathā*-the plans of Rāmacandra Khān; *saba*-all; *āmi jāni*-I know; *ajña mūrkha sei*-he is an ignorant fool; *tāre*-by that; *duḥkha nāhi māni*-I do not feel unhappiness.



TRANSLATION



Haridāsa Ṭhākura replied, "I know everything about the conspiracy of Rāmacandra Khān. He is nothing but an ignorant fool. Therefore his activities do not make me feel unhappy.





TEXT 134





sei-dina yāitāma e-sthāna chāḍiyā



tina dina rahilāṅa tomā nistāra lāgiyā



SYNONYMS



*sei*-dina-on that very day; *yāitāma*-I would have left; *e-sthāna*-this place; *chāḍiyā*-giving up; *tina dina*-for three days; *rahilāṅa*-I stayed; *tomā*-you; *nistāra lāgiyā*-for delivering.



TRANSLATION



"On the very day Rāmacandra Khān was planning his intrigue against me, I would have left this place immediately, but because you came to me I stayed here for three days to deliver you."





TEXT 135





veśyā kahe,--"kṛpā kari' karaha upadeśa



ki mora kartavya, yāte yāya bhava-kleśa"



SYNONYMS



*veśyā kahe*-the prostitute said; *kṛpā kari'*-being merciful; *karaha upadeśa*-please give instructions; *ki*-what; *mora kartavya*-my duty; *yāte*-by which; *yāya*-go away; *bhava-kleśa*-all material tribulations.



TRANSLATION



The prostitute said, "Kindly act as my spiritual master. Instruct me in my duty by which to get relief from material existence."





TEXT 136





ṭhākura kahe,--"gharera dravya brāhmaṇe kara dāna



ei ghare āsi' tumi karaha viśrāma



SYNONYMS



ṭhākura kahe-Śrīla Haridāsa Ṭhākura said; *gharera*-at home; *dravya*-articles; *brāhmaṇe*-to the brāhmaṇas; *kara dāna*-give as charity; *ei ghare*-in this room; *āsi'*-returning; *tumi*-you; *karaha viśrāma*-stay.



TRANSLATION



Haridāsa Ṭhākura replied, "Immediately go home and distribute to the brāhmaṇas whatever property you have. Then come back to this room and stay here forever in Kṛṣṇa consciousness.



PURPORT



Haridāsa Ṭhākura's instruction that the prostitute should distribute to the brāhmaṇas all the property she had at home is very significant. Haridāsa Ṭhākura never advised the prostitute to give charity to the so-called daridra-nārāyaṇa ("poor Nārāyaṇa") or any other such persons. According to Vedic civilization, charity should be given only to the qualified brāhmaṇas. As stated in *Bhagavad-gītā* (18.42):





śamo damas tapaḥ śaucaṁ

kṣāntir ārjavam eva ca

jñānaṁ vijñānam āstikyaṁ

brahma-karma svabhāva-jam



The brahminical qualifications are truthfulness, control of the senses and mind, tolerance, simplicity, knowledge, practical application of transcendental knowledge in one's life, and full faith in the Supreme Personality of Godhead. persons engaged in pursuing spiritual understanding have no time to earn their livelihood. They depend completely on the mercy of the Lord, who says in *Bhagavad-gītā* (9.22) that He personally carries to them all their necessities (yoga-kṣemaṁ vahāmy aham).





The Vedic civilization recommends that one give charity to brāhmaṇas and sannyāsīs, not to the so-called daridra-nārāyaṇa. Nārāyaṇa cannot be daridra, nor can daridra be Nārāyaṇa, for these are contradictory terms. Atheistic men invent such concoctions and preach them to fools, but charity should actually be given to brāhmaṇas and sannyāsīs because whatever money they get they spend for Kṛṣṇa. Whatever charity one gives to a brāhmaṇa goes to Kṛṣṇa, who says in *Bhagavad-gītā* (9.27):



yat karoṣi yad aśnāsi

yaj juhoṣi dadāsi yat

yat tapasyasi kaunteya

tat kuruṣva mad-arpaṇam



"O son of Kunti, all that you eat, all that you offer and give away, as well as all austerities that you may perform, should be done as an offering unto Me." Everything actually belongs to Kṛṣṇa, but so-called civilized men unfortunately think that everything belongs to them. This is the mistake of materialistic civilization. The prostitute (veśyā) had earned money by questionable means, and therefore Haridāsa Ṭhākura advised her to distribute to the brāhmaṇas whatever she possessed. When Śrīla Rūpa Gosvāmī retired from family life, he distributed fifty percent of his income to the brāhmaṇas and Vaiṣṇavas. A brāhmaṇa knows what the Absolute Truth is, and a Vaiṣṇava, knowing the Absolute Truth, acts on behalf of the Absolute Truth, the Supreme personality of Godhead. Generally one earns money by many questionable means. Therefore at some time one should retire and distribute whatever one has to the brāhmaṇas and Vaiṣṇavas who engage in devotional service by preaching the glories of the Supreme Personality of Godhead.





TEXT 137





nirantara nāma lao, kara tulasī sevana



acirāt pābe tabe kṛṣṇera caraṇa"



SYNONYMS



*nirantara*-twenty-four hours a day; *nāma lao*-chant the Hare Kṛṣṇa mantra; *kara*-perform; *tulasī sevana*-worship of the tulasī plant; *acirāt*-very soon; *pābe*-you will get; *tabe*-then; *kṛṣṇera caraṇa*-the lotus feet of Kṛṣṇa.



TRANSLATION



"Chant the Hare Kṛṣṇa mantra continuously and render service to the tulasī plant by watering her and offering prayers to her. In this way you will very soon get the opportunity to be sheltered at the lotus feet of Kṛṣṇa."



PURPORT



At least five thousand years ago, Lord Śrī Kṛṣṇa expressed His desire that everyone surrender to Him (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja). Why is it that people cannot do this? Kṛṣṇa assures, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ: "I shall deliver you from all sinful reactions. Do not fear." Everyone is suffering from the results of sinful activities, but Kṛṣṇa says that if one surrenders unto Him, He will protect one from sinful reactions. Modern civilization, however, is interested neither in Kṛṣṇa nor in getting relief from sinful acts. Therefore men are suffering. Surrender is the ultimate instruction of *Bhagavad-gītā*, but for one who cannot surrender to the lotus feet of Kṛṣṇa, it is better to chant the Hare Kṛṣṇa mantra constantly, under the instruction of Haridāsa Ṭhākura.





In our Kṛṣṇa consciousness movement we are teaching our followers to chant the Hare Kṛṣṇa mantra continuously on beads. Even those who are not accustomed to this practice are advised to chant at least sixteen rounds on their beads so that they may be trained. Otherwise, Śrī Caitanya Mahāprabhu recommended:



tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ



"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street. One should be more tolerant than a tree, devoid of all sense of false prestige, and ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." Sadā means "always." Haridāsa Ṭhākura says, nirantara nāma lao: "Chant the Hare Kṛṣṇa mantra without stopping."





Although Kṛṣṇa wants everyone to surrender to His lotus feet, because of people's sinful activities they cannot do this. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ: rascals and fools, the lowest of men, who engage in sinful activities, cannot suddenly surrender to the lotus feet of Kṛṣṇa. Nevertheless, if they begin chanting the Hare Kṛṣṇa mantra and rendering service unto the tulasī plant, they will very soon be able to surrender. One's real duty is to surrender to the lotus feet of Kṛṣṇa but if one is unable to do so, he should adopt this process, as introduced by Śrī Caitanya Mahāprabhu and His most confidential servant, Nāmācārya Śrīla Haridāsa Ṭhākura. This is the way to achieve success in Kṛṣṇa consciousness.





TEXT 138





eta bali' tāre 'nāma' upadeśa kari'



uṭhiyā calilā ṭhākura bali' 'hari' 'hari'



SYNONYMS



*eta bali'*-saying this; *tāre*-her; *nāma upadeśa kari'*-instructing about the process of chanting the Hare Kṛṣṇa mahā-mantra; *uṭhiyā*-standing up; *calilā*-left; *ṭhākura*-Haridāsa Ṭhākura; *bali'*-chanting; *hari hari*-the Hare Kṛṣṇa mahā-mantra.



TRANSLATION



After thus instructing the prostitute about the process of chanting the Hare Kṛṣṇa mantra, Haridāsa Ṭhākura stood up and left, continuously chanting "Hari, Hari."





TEXT 139





tabe sei veśyā gurura ājñā la-ila



gṛha-vitta yebā chila, brāhmaṇere dila



SYNONYMS



*tabe*-thereafter; *sei*-that; *veśyā*-prostitute; *gurura*-of the spiritual master; *ājñā*-order; *la*-ila-took; *gṛha-vitta*-all household possessions; *yebā*-whatever; *chila*-there was; *brāhmaṇere*-to the brāhmaṇas; *dila*-gave.



TRANSLATION



Thereafter, the prostitute distributed to the brāhmaṇas whatever household possessions she had, following the order of her spiritual master.



PURPORT



Sometimes the word gṛha-vṛtti is substituted for the word gṛha-vitta. Vṛtti means "profession." The gṛha-vṛtti of the prostitute was to enchant foolish people and induce them to indulge in sex. Here, however, gṛha-vṛtti is not a suitable word. The proper word is gṛha-vitta, which means "all the possessions she had in her home." All the girl's possessions had been earned by professional prostitution and were therefore products of her sinful life. When such possessions are given to brāhmaṇas and Vaiṣṇavas who can engage them in the service of the Lord because of their advancement in spiritual life, this indirectly helps the person who gives the charity, for he is thus relieved of sinful reactions. As Kṛṣṇa promises, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: "I shall save you from all sinful reactions." When our Kṛṣṇa conscious devotees go out to beg charity or collect contributions in the form of membership fees, the money thus coming to the Kṛṣṇa consciousness movement is strictly employed to advance Kṛṣṇa consciousness all over the world. The Kṛṣṇa conscious devotees collect the money of others for the service of Kṛṣṇa, and they are satisfied with Kṛṣṇa's prasāda and whatever He gives them for their maintenance. They do not desire material comforts. However, they go to great pains to engage the possessions of prostitutes, or persons who are more or less like prostitutes, in the service of the Lord and thus free them from sinful reactions. A Vaiṣṇava guru accepts money or other contributions, but he does not employ such contributions for sense gratification. A pure Vaiṣṇava thinks himself unfit to help free even one person from the reactions of sinful life, but he engages one's hard-earned money in the service of the Lord and thus frees one from sinful reactions. A Vaiṣṇava guru is never dependent on the contributions of his disciples. Following the instructions of Haridāsa Ṭhākura, a pure Vaiṣṇava does not personally take even a single paisa from anyone, but he induces his followers to spend for the service of the Lord whatever possessions they have.





TEXT 140





māthā muḍi' eka-vastre rahila sei ghare



rātri-dine tina-lakṣa nāma grahaṇa kare



SYNONYMS



*māthā muḍi'*-shaving her head; *eka*-vastre-wearing one cloth; *rahila*-remained; *sei ghare*-in that room; *rātri*-dine-throughout the entire day and night; *tina*-lakṣa-300,000; *nāma*-holy names; *grahaṇa kare*-chants.



TRANSLATION



The prostitute shaved her head clean in accordance with Vaiṣṇava principles and stayed in that room wearing only one cloth. Following in the footsteps of her spiritual master, she began chanting the Hare Kṛṣṇa mahā-mantra 300,000 times a day. She chanted throughout the entire day and night.





TEXT 141





tulasī sevana kare, carvaṇa, upavāsa



indriya-damana haila, premera prakāśa



SYNONYMS



*tulasī*-the tulasī plant; *sevana kare*-she worshiped; *carvaṇa*-chewing; *upavāsa*-fasting; *indriya*-damana-controlling the senses; *haila*-there was; *premera prakāśa*-manifestations symptomizing love of Godhead.



TRANSLATION



She worshiped the tulasī plant, following in the footsteps of her spiritual master. Instead of eating regularly, she chewed whatever food she received as alms, and if nothing was supplied she would fast. Thus by eating frugally and fasting she conquered her senses, and as soon as her senses were controlled, symptoms of love of Godhead appeared in her person.





TEXT 142





prasiddhā vaiṣṇavī haila parama-mahāntī



baḍa baḍa vaiṣṇava tāṅra darśanete yānti



SYNONYMS



*prasiddhā*-celebrated; *vaiṣṇavī*-devotee of the Lord; *haila*-became; *parama-mahāntī*-very advanced; *baḍa baḍa vaiṣṇava*-many recognized, highly situated devotees; *tāṅra*-her; *darśanete*-to see; *yānti*-used to go.



TRANSLATION



Thus the prostitute became a celebrated devotee. She became very advanced in spiritual life, and many stalwart Vaiṣṇavas would come to see her.



PURPORT



Stalwart, highly advanced Vaiṣṇava devotees are not interested in seeing prostitutes, but when a prostitute or any other fallen soul becomes a Vaiṣṇava, stalwart Vaiṣṇavas are interested in seeing them. Anyone can be turned into a Vaiṣṇava if he or she follows the Vaiṣṇava principles. A devotee who follows these principles is no longer on the material platform. Therefore, it is one's strict adherence to the principles that should be considered, not the country of one's birth. Many devotees join our Kṛṣṇa consciousness movement from Europe and America, but one should not therefore consider them European Vaiṣṇavas or American Vaiṣṇavas. A Vaiṣṇava is a Vaiṣṇava and should therefore be given all the respect due a Vaiṣṇava.





TEXT 143





veśyāra caritra dekhi' loke camatkāra



haridāsera mahimā kahe kari' namaskāra



SYNONYMS



*veśyāra*-of the prostitute; *caritra*-character; *dekhi'*-seeing; *loke*-all people; *camatkāra*-astonished; *haridāsera*-of Ṭhākura Haridāsa; *mahimā*-glories; *kahe*-speak; *kari' namaskāra*-offering obeisances.



TRANSLATION



Seeing the sublime character of the prostitute, everyone was astonished. Everyone glorified the influence of Haridāsa Ṭhākura and offered him obeisances.



PURPORT



It is said, phalena paricīyate: one is recognized by the result of his actions. In Vaiṣṇava society there are many types of Vaiṣṇavas. Some of them are called gosvāmīs, some are called svāmīs, some are prabhus, and some are prabhupāda. One is not recognized, however, simply by such a name. A spiritual master is recognized as an actual guru when it is seen that he has changed the character of his disciples. Haridāsa Ṭhākura actually changed the character of the professional prostitute. People greatly appreciated this, and therefore they all offered obeisances to Haridāsa Ṭhākura and glorified him.





TEXT 144





rāmacandra khāṅna aparādha-bīja kaila



sei bīja vṛkṣa hañā āgete phalila



SYNONYMS



*rāmacandra khāṅna*-Rāmacandra Khān; *aparādha*-of the offense; *bīja*-seed; *kaila*-caused to germinate; *sei bīja*-that seed; *vṛkṣa hañā*-becoming a tree; *āgete*-later; *phalila*-fructified.



TRANSLATION



By inducing a prostitute to disturb Haridāsa Ṭhākura, Rāmacandra Khān caused a seed of offense at his lotus feet to germinate. This seed later became a tree, and when it fructified, Rāmacandra Khān ate its fruits.





TEXT 145





mahad-aparādhera phala adbhuta kathana



prastāva pāñā kahi, śuna, bhakta-gaṇa



SYNONYMS



*mahat-aparādhera*-of a great offense at the feet of the exalted devotee; *phala*-the result; *adbhuta*-wonderful; *kathana*-narration; *prastāva*-opportunity; *pāñā*-taking advantage of; *kahi*-I say; *śuna*-hear; *bhakta-gaṇa*-O devotees.



TRANSLATION



This offense at the lotus feet of an exalted devotee has resulted in a wonderful narration. Taking advantage of the opportunity afforded by these incidents, I shall explain what happened. O devotees, please listen.





TEXT 146





sahajei avaiṣṇava rāmacandra-khāṅna



haridāsera aparādhe haila asura-samāna



SYNONYMS



*sahajei*-naturally; *avaiṣṇava*-nondevotee; *rāmacandra*-khāṅna-Rāmacandra Khān; *haridāsera*-at the lotus feet of Haridāsa; *aparādhe*-by offenses; *haila*-was; *asura*-samāna-exactly like a demon.

TRANSLATION



Rāmacandra Khān was naturally a nondevotee. Now, having offended the lotus feet of Haridāsa Ṭhākura, he became just like a demoniac atheist.





TEXT 147





vaiṣṇava-dharma nindā kare, vaiṣṇava-apamāna



bahu-dinera aparādhe pāila pariṇāma



SYNONYMS



*vaiṣṇava-dharma*-the cult of Vaiṣṇavism; *nindā kare*-blasphemes; *vaiṣṇava apamāna*-insults to the devotees; *bahu-dinera*-for a long time; *aparādhe*-by offensive activities; *pāila*-got; *pariṇāma*-the resultant action.



TRANSLATION



Because of blaspheming the cult of Vaiṣṇavism and insulting the devotees for a long time, he now received the results of his offensive activities.



PURPORT



Rāmacandra Khān was a great offender at the lotus feet of the Vaiṣṇavas and Viṣṇu. Just as Rāvaṇa, although born of a brāhmaṇa father, Viśvaśravā, was nevertheless called an asura or rākṣasa because of his offenses against Lord Rāmacandra (Viṣṇu) and Hanumān (a Vaiṣṇava), so Rāmacandra Khān also became such an asura because of his offenses against Haridāsa Ṭhākura and many others.





TEXT 148





nityānanda-gosāñi gauḍe yabe āilā



prema pracārite tabe bhramite lāgilā



SYNONYMS



*nityānanda-gosāñi*-Lord Nityānanda; *gauḍe*-in Bengal; *yabe*-when; *āilā*-came back; *prema pracārite*-to preach the cult of bhakti, love of Godhead; *tabe*-at that time; *bhramite lāgilā*-began to tour.



TRANSLATION



When Lord Nityānanda returned to Bengal to preach the cult of bhakti, love of Godhead, He began touring all over the country.





TEXT 149





prema-pracāraṇa āra pāṣaṇḍa-dalana



dui-kārye avadhūta karena bhramaṇa



SYNONYMS



*prema*-pracāraṇa-preaching the cult of bhakti; *āra*-and; *pāṣaṇḍa*-dalana-subduing atheistic men; *dui*-kārye-with two kinds of activities; *avadhūta*-the great devotee and mendicant; *karena*-does; *bhramaṇa*-touring.



TRANSLATION



For two purposes-to spread the cult of bhakti and to defeat and subdue the atheists-Lord Nityānanda, the most dedicated devotee of the Lord, moved throughout the country.



PURPORT



As stated in *Bhagavad-gītā* (4.8):





paritrāṇāya sādhūnāṁ-

vināśāya ca duṣkṛtām

dharma-saṁsthāpanārthāya

sambhavāmi yuge yuge



Lord Kṛṣṇa appears in every millennium for two purposes, namely to deliver the devotees and kill the nondevotees. His devotees also have two similar purposes-to preach the bhakti cult of Kṛṣṇa consciousness and defeat all kinds of agnostics and atheistic demons. Nityānanda Prabhu carried out the order of Lord Śrī Caitanya Mahāprabhu in this way, and those who strictly follow Nityānanda Prabhu perform the same activities. There are two classes of devotees. One is called goṣṭhyānandī, and the other is called bhajanānandī. A devotee who does not preach but always engages in devotional activities is called a bhajanānandī, whereas a devotee who not only is expert in devotional service but who also preaches the cult of bhakti and defeats all kinds of agnostics is called a goṣṭhyānandī.





TEXT 150





sarvajña nityānanda āilā tāra ghare



āsiyā vasilā durgā-maṇḍapa-upare



SYNONYMS



*sarva*-jña-omniscient; *nityānanda*-Lord Nityānanda; *āilā*-came; *tāra ghare*-at his house; *āsiyā*-coming; *vasilā*-sat down; *durgā*-maṇḍapa-upare-on the altar of the Durgā-maṇḍapa.



TRANSLATION



Lord Nityānanda, who is omniscient because He is the Supreme Personality of Godhead, came to the house of Rāmacandra Khān and sat down on the altar of the Durgā-maṇḍapa.



PURPORT



Well-to-do Hindu gentlemen constructed their houses with a place called the Durgā-maṇḍapa for the worship of the goddess Durgā. There they generally held worship of the goddess every year in the month of Āśvina (October). Rāmacandra Khān possessed such a Durgā-maṇḍapa at his residence.





TEXT 151





aneka loka-jana saṅge aṅgana bharila



bhitara haite rāmacandra sevaka pāṭhāila



SYNONYMS



*aneka*-many; *loka*-jana-crowds of people; *saṅge*-accompanied by; *aṅgana*-the courtyard; *bharila*-became filled; *bhitara haite*-from inside; *rāmacandra*-Rāmacandra Khān; *sevaka*-servant; *pāṭhāila*-sent.



TRANSLATION



When the Durgā-maṇḍapa and courtyard were filled with crowds of men, Rāmacandra Khān, who was inside the house, sent his servant to Lord Nityānanda.



PURPORT



In those days, and also even now, the palatial buildings of respectable people, especially in the villages of Bengal, were divided into two parts. The inside part was especially meant for the family, and the ladies would live there unexposed to men. That part was called the bhitara-bāḍi, or inside house. In the outside house, or bahir-bāḍi, the respectable gentleman received visitors and kept his business office. The Durgā-maṇḍapa would be part of the outside house. Thus when Lord Nityānanda entered the outside house, Rāmacandra Khān was in the inside house with the members of his family. When Nityānanda Prabhu arrived, Rāmacandra Khān did not receive Him personally but sent his servant to inform Him indirectly to go away.





TEXT 152





sevaka bale--"gosāñi, more pāṭhāila khāṅna



gṛhasthera ghare tomāya diba vāsā-sthāna



SYNONYMS



*sevaka bale*-the servant said; *gosāñi*-my dear Lord; *more*-me; *pāṭhāila*-sent; *khāṅna*-Rāmacandra Khān; *gṛhasthera ghare*-at the house of some ordinary person; *tomāya*-unto You; *diba*-I shall give; *vāsā*-sthāna-residential place.



TRANSLATION



The servant informed Lord Nityānanda, "My dear sir, Rāmacandra Khān has sent me to accommodate You in some common man's house.





TEXT 153





goyālāra gośālā haya atyanta vistāra



ihāṅ saṅkīrṇa-sthala, tomāra manuṣya--apāra"



SYNONYMS



*goyālāra*-of a milkman; *go-śālā*-cow shed; *haya*-is; *atyanta*-very; *vistāra*-spacious; *ihāṅ*-here; *saṅkīrṇa-sthala*-very narrow place; *tomāra*-Your; *manuṣya*-adherents; *apāra*-unlimited.



TRANSLATION



"You might go to the house of a milkman, for the cow shed is spacious, whereas the space here in the Durgā-maṇḍapa is insufficient because You have many followers with You."





TEXT 154





bhitare āchilā, śuni' krodhe bāhirilā



aṭṭa aṭṭa hāsi' gosāñi kahite lāgilā



SYNONYMS



*bhitare āchilā*-was staying inside; *śuni'*-hearing; *krodhe*-in anger; *bāhirilā*-came out; *aṭṭa aṭṭa*-very loudly; *hāsi'*-laughing; *gosāñi*-Lord Nityānanda Prabhu; *kahite lāgilā*-began to say.



TRANSLATION



When Nityānanda Prabhu heard this order from the servant of Rāmacandra Khān, He became very angry and came out. Laughing very loudly, He spoke as follows.





TEXT 155





"satya kahe,--ei ghara mora yogya naya



mleccha go-vadha kare, tāra yogya haya"



SYNONYMS



*satya kahe*-Rāmacandra Khān says rightly; *ei ghara*-this house; *mora*-for Me; *yogya naya*-is not fit; *mleccha*-the meateaters; *go-vadha kare*-who kill cows; *tāra*-for them; *yogya haya*-it is fit.



TRANSLATION



"Rāmacandra Khān has spoken rightly. This place is unfit for Me. It is fit for cow-killing meateaters."





TEXT 156





eta bali' krodhe gosāñi uṭhiyā calilā



tāre daṇḍa dite se grāme nā rahilā



SYNONYMS



*eta bali'*-saying this; *krodhe*-in anger; *gosāñi*-Lord Nityānanda; *uṭhiyā calilā*-got up and left; *tāre*-him; *daṇḍa dite*-to chastise; *se*-that; *grāme*-in the village; *nā rahilā*-did not stay.



TRANSLATION



Having said this, Lord Nityānanda stood up and left in an angry mood. To chastise Rāmacandra Khān, He did not even stay in that village.





TEXT 157





ihāṅ rāmacandra khāna sevake ājñā dila



gosāñi yāhāṅ vasilā, tāra māṭī khodāila



SYNONYMS



*ihāṅ*-here; *rāmacandra khāna*-Rāmacandra Khān; *sevake*-to the servant; *ājñā dila*-ordered; *gosāñi*-Lord Nityānanda Prabhu; *yāhāṅ*-where; *vasilā*-sat down; *tāra*-of that place; *māṭī*-earth; *khodāila*-caused to dig.



TRANSLATION



Rāmacandra Khān ordered the servant to dig up the dirt in the place where Nityānanda Prabhu had sat.





TEXT 158





gomaya-jale lepilā saba mandira-prāṅgaṇa



tabu rāmacandrera mana nā haila parasanna



SYNONYMS



*go*-maya-jale-with water mixed with cow dung; *lepilā*-smeared; *saba*-all; *mandira*-the Durgā-maṇḍapa temple; *prāṅgaṇa*-the courtyard; *tabu*-still; *rāmacandrera mana*-the mind of Rāmacandra Khān; *nā haila parasanna*-was not happy.



TRANSLATION



To purify the Durgā-maṇḍapa temple and the courtyard, Rāmacandra Khān sprinkled and smeared it with water mixed with cow dung, but still his mind was unsatisfied.





TEXT 159





dasyu-vṛtti kare rāmacandra rājāre nā deya kara



kruddha hañā mleccha ujira āila tāra ghara



SYNONYMS



*dasyu-vṛtti*-the business of a thief; *kare*-does; *rāmacandra*-Rāmacandra; *rājāre*-to the government; *nā*-does not; *deya*-pay; *kara*-tax; *kruddha hañā*-being angry; *mleccha*-the Mohammedan; *ujira*-minister; *āila*-came; *tāra ghara*-to his house.



TRANSLATION



Rāmacandra Khān's business was questionable, for he tried to avoid paying income tax to the government. Therefore the government's minister of finance was angry and came to his residence.





TEXT 160





āsi' sei durgā-maṇḍape vāsā kaila



avadhya vadha kari' māṁsa se-ghare rāndhāila



SYNONYMS



*āsi'*-coming; *sei durgā*-maṇḍape-at that very place of the Durgā-maṇḍapa; *vāsā kaila*-made his residence; *avadhya*-a cow or calf, which is not to be killed; *vadha kari'*-killing; *māṁsa*-meat; *se-ghare*-in that place; *rāndhāila*-cooked.



TRANSLATION



The Mohammedan minister made his residence in the Durgā-maṇḍapa of Rāmacandra Khān. He killed a cow and cooked the meat at that very place.





TEXT 161





strī-putra-sahita rāmacandrere bāndhiyā



tāra ghara-grāma luṭe tina-dina rahiyā



SYNONYMS



*strī*-putra-his wife and children; *sahita*-with; *rāmacandrere bāndhiyā*-arresting Rāmacandra Khān; *tāra*-his; *ghara*-grāma-house and village; *luṭe*-plundered; *tina*-dina rahiyā-staying three days.



TRANSLATION



He arrested Rāmacandra Khān, along with his wife and sons, and then he continuously plundered the house and village for three days.





TEXT 162





sei ghare tina dina kare amedhya randhana



āra dina sabā lañā karilā gamana



SYNONYMS



*sei ghare*-in that room; *tina dina*-for three days; *kare*-does; *amedhya randhana*-cooking the flesh of a cow; *āra dina*-the next day; *sabā lañā*-accompanied by his followers; *karilā gamana*-left.



TRANSLATION



In that very room he cooked the flesh of a cow for three consecutive days. Then the next day he left, accompanied by his followers.





TEXT 163





jāti-dhana-jana khānera sakala la-ila



bahu-dina paryanta grāma ujāḍa rahila



SYNONYMS



*jāti*-birthright; *dhana*-riches; *jana*-followers; *khānera*-of Rāmacandra Khān; *sakala*-everything; *la-ila*-he took away; *bahu-dina*-a long time; *paryanta*-for; *grāma*-the village; *ujāḍa rahila*-remained deserted.



TRANSLATION



The Mohammedan minister took away Rāmacandra Khān's position, wealth and followers. For many days the village remained deserted.





TEXT 164





mahāntera apamāna ye deśa-grāme haya



eka janāra doṣe saba deśa ujāḍaya



SYNONYMS



*mahāntera*-of persons who are highly advanced in spiritual life; *apamāna*-disrespect; *ye deśa-grāme*-in which country or village; *haya*-is; *eka janāra*-of one man; *doṣe*-for the fault; *saba deśa*-the whole country; *ujāḍaya*-becomes afflicted.



TRANSLATION



Wherever an advanced devotee is insulted, for one man's fault the entire town or place is afflicted.





TEXT 165





haridāsa-ṭhākura cali' āilā cāndapure



āsiyā rahilā balarāma-ācāryera ghare



SYNONYMS



*haridāsa-ṭhākura*-Haridāsa Ṭhākura; *cali'*-walking; *āilā*-came; *cāndapure*-in the village known as Cāndapura; *āsiyā*-coming; *rahilā*-remained; *balarāma-ācāryera ghare*-at the residence of Balarāma Ācārya



TRANSLATION



Haridāsa Ṭhākura walked until he came to the village known as Cāndapura. There he stayed at the house of Balarāma Ācārya.



PURPORT



The village of Cāndapura is situated near the confluence of the rivers Ganges and Yamunā at Saptagrāma in the district of Huglī. Cāndapura is just east of the house of the two brothers Hiraṇya and Govardhana, the father and uncle of Raghunātha dāsa Gosvāmī. In Cāndapura lived Balarāma Ācārya and Yadunandana Ācārya, the priests of these two personalities, and when Haridāsa Ṭhākura went there he lived with them. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the name of this village was later changed to Kṛṣṇapura.





TEXT 166





hiraṇya, govardhana--dui mulukera majumadāra



tāra purohita--'balarāma' nāma tāṅra



SYNONYMS



*hiraṇya*-Hiraṇya; *govardhana*-Govardhana; *dui*-two; *mulukera*-of that country; *majumadāra*-treasurers of the government; *tāra*-their; *purohita*-priest; *balarāma*-Balarāma; *nāma*-name; *tāṅra*-his.



TRANSLATION



Hiraṇya and Govardhana were the two governmental treasurers in that division of the country. Their priest was named Balarāma Ācārya.



PURPORT



The word majumadāra refers to a treasurer who keeps accounts of revenue.





TEXT 167





haridāsera kṛpā-pātra, tāte bhakti-māne



yatna kari' ṭhākurere rākhilā sei grāme



SYNONYMS



*haridāsera kṛpā*-pātra-favored by Haridāsa Ṭhākura; *tāte*-therefore; *bhakti-māne*-a great devotee of Haridāsa Ṭhākura; *yatna kari'*-with great care and attention; *ṭhākurere*-Haridāsa Ṭhākura; *rākhilā*-kept; *sei grāme*-in the village.



TRANSLATION



Balarāma Ācārya, being favored by Haridāsa Ṭhākura, was very attached to him. Therefore he kept Haridāsa Ṭhākura in the village with great care and attention.





TEXT 168





nirjana parṇa-śālāya karena kīrtana



balarāma-ācārya-gṛhe bhikṣā-nirvāhaṇa



SYNONYMS



*nirjana*-solitary; *parṇa-śālāya*-in a thatched cottage; *karena*-performs; *kīrtana*-chanting of the Hare Kṛṣṇa mantra; *balarāma-ācārya*-gṛhe-at the house of Balarāma Ācārya; *bhikṣā*-nirvāhaṇa-accepting alms.



TRANSLATION



In the village, Haridāsa Ṭhākura was given a solitary thatched cottage, where he performed the chanting of the Hare Kṛṣṇa mahā-mantra He accepted prasāda at the house of Balarāma Ācārya.





TEXT 169





raghunātha-dāsa bālaka karena adhyayana



haridāsa-ṭhākurere yāi' karena darśana



SYNONYMS



*raghunātha*-dāsa-Raghunātha dāsa; *bālaka*-a boy; *karena adhyayana*-was engaged in study; *haridāsa-ṭhākurere*-to Haridāsa Ṭhākura; *yāi'*-going; *karena darśana*-used to see.



TRANSLATION



Raghunātha dāsa, who was the son of Hiraṇya Majumadāra and was later to become Raghunātha dāsa Gosvāmī, was at that time a boy engaged in study. He came to see Haridāsa Ṭhākura daily.





TEXT 170





haridāsa kṛpā kare tāṅhāra upare



sei kṛpā 'kāraṇa' haila caitanya pāibāre



SYNONYMS



haridāsa-Ṭhākura Haridāsa; *kṛpā kare*-shows mercy; *tāṅhāra upare*-upon him; *sei kṛpā*-that mercy; *kāraṇa*-the cause; *haila*-became; *caitanya*-Śrī Caitanya Mahāprabhu; *pāibāre*-to attain.



TRANSLATION



Naturally Haridāsa Ṭhākura was merciful toward him, and because of the merciful benediction of this Vaiṣṇava, he later attained the shelter of Śrī Caitanya Mahāprabhu's lotus feet.





TEXT 171





tāhāṅ yaiche haila haridāsera mahimā kathana



vyākhyāna,--adbhuta kathā śuna, bhakta-gaṇa



SYNONYMS



*tāhāṅ*-at that place; *yaiche*-just as; *haila*-there was; *haridāsera*-of Haridāsa Ṭhākura; *mahimā*-glories; *kathana*-discussion; *vyākhyāna*-discourse; *adbhuta*-wonderful; *kathā*-incident; *śuna*-hear; *bhakta-gaṇa*-O devotees.



TRANSLATION



At the residence of Hiraṇya and Govardhana, discourses took place by which Haridāsa Ṭhākura was glorified. O devotees, please listen to that wonderful story.





TEXT 172





eka-dina balarāma minati kariyā



majumadārera sabhāya āilā ṭhākure lañā



SYNONYMS



*eka-dina*-one day; *balarāma*-Balarāma Ācārya; *minati kariyā*-in great humility; *majumadārera*-of the Majumadāras, Hiraṇya and Govardhana; *sabhāya*-at the assembly; *āilā*-came; *ṭhākure*-Haridāsa Ṭhākura; *lañā*-taking with him.



TRANSLATION



One day Balarāma Ācārya requested Haridāsa Ṭhākura with great humility to come to the assembly of the Majumadāras, Hiraṇya and Govardhana. Thus Balarāma Ācārya went there with Haridāsa Ṭhākura.





TEXT 173





ṭhākura dekhi' dui bhāi kailā abhyutthāna



pāya paḍi' āsana dilā kariyā sammāna



SYNONYMS



*ṭhākura dekhi'*-seeing Haridāsa Ṭhākura; *dui bhāi*-the two brothers; *kailā abhyutthāna*-stood up; *pāya paḍi'*-falling at the lotus feet; *āsana dilā*-offered a sitting place; *kariyā sammāna*-with great respect.



TRANSLATION



Seeing Haridāsa Ṭhākura, the two brothers immediately stood up and fell at his lotus feet. Then with great respect they offered him a place to sit.





TEXT 174





aneka paṇḍita sabhāya, brāhmaṇa, sajjana



dui bhāi mahā-paṇḍita--hiraṇya, govardhana



SYNONYMS



*aneka paṇḍita*-many learned scholars; *sabhāya*-in that assembly; *brāhmaṇa*-brāhmaṇas; *sat*-jana-respectable gentlemen; *dui bhāi*-the two brothers; *mahā-paṇḍita*-very learned scholars; *hiraṇya*-Hiraṇya; *govardhana*-Govardhana.



TRANSLATION



In that assembly were many learned scholars, brāhmaṇas and respectable gentlemen. The two brothers Hiraṇya and Govardhana were also greatly learned.





TEXT 175





haridāsera guṇa sabe kahe pañca-mukhe



śuniyā ta' dui bhāi pāilā baḍa sukhe



SYNONYMS



*haridāsera*-of Haridāsa Ṭhākura; *guṇa*-the qualities; *sabe*-all of them; *kahe*-began to speak; *pañca*-mukhe-as if speaking with five mouths; *śuniyā*-hearing; *ta'*-certainly; *dui bhāi*-the two brothers; *pāilā*-got; *baḍa sukhe*-very great happiness.



TRANSLATION



Everyone there began to speak of Haridāsa Ṭhākura's great qualities as if they had five mouths. Hearing this, both brothers were extremely happy.





TEXT 176





tina-lakṣa nāma ṭhākura karena kīrtana



nāmera mahimā uṭhāila paṇḍita-gaṇa



SYNONYMS



*tina*-lakṣa-300,000; *nāma*-holy names of the Lord; *ṭhākura*-Haridāsa Ṭhākura; *karena kīrtana*-used to chant; *nāmera*-of the holy name; *mahimā*-glories; *uṭhāila*-raised; *paṇḍita-gaṇa*-all the learned scholars.



TRANSLATION



It was mentioned in the assembly that Haridāsa Ṭhākura chanted the holy names of Kṛṣṇa 300,000 times a day. Thus all the learned scholars began to discuss the glories of the holy name.





TEXT 177





keha bale,--'nāma haite haya pāpa-kṣaya'



keha bale,--'nāma haite jīvera mokṣa haya'



SYNONYMS



*keha bale*-some of them said; *nāma haite*-by chanting the Hare Kṛṣṇa mantra; *haya*-there is; *pāpa*-kṣaya-disappearance of all reactions to sinful activities; *keha bale*-some of them said; *nāma haite*-by chanting the holy name; *jīvera*-of the living entities; *mokṣa haya*-there is liberation.



TRANSLATION



Some of them said, "By chanting the holy name of the Lord, one is freed from the reactions of all sinful life." Others said, "Simply by chanting the holy name of the Lord, a living being is liberated from material bondage."





TEXT 178





haridāsa kahena,--"nāmera ei dui phala naya



nāmera phale kṛṣṇa-pade prema upajaya



SYNONYMS



*haridāsa kahena*-Haridāsa Ṭhākura replied; *nāmera*-of chanting the holy name of the Lord; *ei*-these, dui-two; *phala*-results; *naya*-are not; *nāmera phale*-by the result of chanting the holy name; *kṛṣṇa*-pade-at the lotus feet of Kṛṣṇa; *prema upajaya*-awakening of ecstatic love.



TRANSLATION



Haridāsa Ṭhākura protested, "These two benedictions are not the true result of chanting the holy name. By actually chanting the holy name without offenses, one awakens his ecstatic love for the lotus feet of Kṛṣṇa.





TEXT 179





evaṁ-vrataḥ sva-priya-nāma-kīrtyā



jātānurāgo druta-citta uccaiḥ



hasaty atho roditi rauti gāyaty



unmādavan nṛtyati loka-bāhyaḥ



SYNONYMS



*evam*-vrataḥ-when one thus engages in the vow to chant and dance; *sva*-own; *priya*-very dear; *nāma*-holy name; *kīrtyā*-by chanting; *jāta*-in this way develops; *anurāgaḥ*-attachment; *druta-cittaḥ*-very eagerly; *uccaiḥ*-loudly; *hasati*-laughs; *atho*-also; *roditi*-cries; *rauti*-becomes agitated; *gāyati*-chants; *unmāda*-vat-like a madman; *nṛtyati*-dances; *loka-bāhyaḥ*-not caring for outsiders.



TRANSLATION



"When a person is actually advanced and takes pleasure in chanting the holy name of the Lord, who is very dear to him, he is agitated and loudly chants the holy name. He also laughs, cries, becomes agitated and chants just like a madman, not caring for outsiders.'



PURPORT



For an explanation of this verse (Bhāg. 11.2.40) one may consult Chapter Seven, text 94, of the *Ādi-līlā*.





TEXT 180





ānuṣaṅgika phala nāmera--'mukti', 'pāpa-nāśa'



tāhāra dṛṣṭānta yaiche sūryera prakāśa



SYNONYMS



*ānuṣaṅgika*-concomitant; *phala*-result; *nāmera*-of the holy name; *mukti*-liberation; *pāpa*-nāśa-extinction of the resultant actions of sinful life; *tāhāra*-of that; *dṛṣṭānta*-example; *yaiche*-as; *sūryera prakāśa*-light of the sun.



TRANSLATION



"Liberation and extinction of the reactions of sinful life are two concomitant by-products of chanting the holy name of the Lord. An example is found in the gleams of morning sunlight.





TEXT 181





aṁhaḥ saṁharad akhilaṁ sakṛd



udayād eva sakala-lokasya



taraṇir iva timira-jaladhiṁ



jayati jagan-maṅgalaṁ harer nāma



SYNONYMS



*aṁhaḥ*-the resultant action of sinful life, which causes material bondage; *saṁharat*-completely eradicating; *akhilam*-all; *sakṛt*-once only; *udayāt*-by rising; *eva*-certainly; *sakala*-all; *lokasya*-of the people of the world; *taraṇiḥ*-the sun; *iva*-like; *timira*-of darkness; *jala-dhim*-the ocean; *jayati*-all glories to; *jagat*-maṅgalam-auspicious for the whole world; *hareḥ nāma*-the holy name of the Lord. name of the Lord.



TRANSLATION



"As the rising sun immediately dissipates all the world's darkness, which is deep like an ocean, so the holy name of the Lord, if chanted once without offenses, can dissipate all the reactions of a living being's sinful life. All glories to that holy name of the Lord, which is auspicious for the entire world.' "



PURPORT



This verse is found in the Padyāvalī (16).





TEXT 182





ei ślokera artha kara paṇḍitera gaṇa"



sabe kahe,--'tumi kaha artha-vivaraṇa'



SYNONYMS



*ei ślokera*-of this verse; *artha*-meaning; *kara*-explain; *paṇḍitera gaṇa*-O groups of learned scholars; *sabe kahe*-everyone said; *tumi kaha*-you speak; *artha-vivaraṇa*-the meaning and explanation.



TRANSLATION



After reciting this verse, Haridāsa Ṭhākura said, "O learned scholars, please explain the meaning of this verse." But the audience requested Haridāsa Ṭhākura,"It is better for you to explain the meaning of this important verse."





TEXT 183





haridāsa kahena,--"yaiche sūryera udaya



udaya nā haite ārambhe tamera haya kṣaya



SYNONYMS



*haridāsa kahena*-Haridāsa Ṭhākura began to explain; *yaiche*-like; *sūryera udaya*-sunrise; *udaya nā haite*-although not visible; *ārambhe*-from the beginning; *tamera*-of darkness; *haya kṣaya*-there is dissipation.



TRANSLATION



Haridāsa Ṭhākura said, "As the sun begins to rise, even before visible it dissipates the darkness of night.





TEXT 184





caura-preta-rākṣasādira bhaya haya nāśa



udaya haile dharma-karma-ādi parakāśa



SYNONYMS



*caura*-thieves; *preta*-ghosts; *rākṣasa*-demons; *ādira*-of them and others; *bhaya*-fear; *haya*-becomes; *nāśa*-destroyed; *udaya haile*-when the sunrise is actually visible; *dharma-karma*-all religious activities and regulative principles; *ādi*-everything; *parakāśa*-becomes manifest.



TRANSLATION



"With the first glimpse of sunlight, fear of thieves, ghosts and demons immediately disappears, and when the sun is actually visible, everything is manifest, and everyone begins performing his religious activities and regulative duties.





TEXT 185





aiche nāmodayārambhe pāpa-ādira kṣaya



udaya kaile kṛṣṇa-pade haya premodaya



SYNONYMS



*aiche*-similarly; *nāma-udaya*-of the appearance of the holy name; *ārambhe*-by the beginning; *pāpa*-reactions of sinful activities; *ādira*-of them and others; *kṣaya*-dissipation; *udaya kaile*-when there is actually awakening of offenseless chanting; *kṛṣṇa*-pade-at the lotus feet of Kṛṣṇa; *haya prema*-udaya-there is awakening of ecstatic love.



TRANSLATION



"Similarly, the first hint that offenseless chanting of the Lord's holy name has awakened dissipates the reactions of sinful life immediately. And when one chants the holy name offenselessly, one awakens to service in ecstatic love at the lotus feet of Kṛṣṇa.





TEXT 186





mukti' tuccha-phala haya nāmābhāsa haite



SYNONYMS



*'mukti*-liberation; *tuccha*-phala-insignificant result; *haya*-is; *nāma-ābhāsa haite*-from a glimpse of awakening of offenseless chanting of the holy name.



TRANSLATION



"Liberation is the insignificant result derived from a glimpse of awakening of offenseless chanting of the holy name.





TEXT 187





mriyamāṇo harer nāma



gṛṇan putropacāritam



ajāmilo 'py agād dhāma



kim uta śraddhayā gṛṇan



SYNONYMS



*mriyamāṇaḥ*-dying; *hareḥ nāma*-the holy name of the Supreme Lord; *gṛṇan*-chanting; *putra*-upacāritam-though spoken for his son; *ajāmilaḥ*-Ajāmila; *api*-also; *agāt*-attained; *dhāma*-the spiritual world; *kim uta*-what to speak of; *śraddhayā*-with faith and reverence; *gṛṇan*-chanting.



TRANSLATION



"While dying, Ajāmila chanted the holy name of the Lord, intending to call his son Nārāyaṇa. Nevertheless, he attained the spiritual world. What then to speak of those who chant the holy name with faith and reverence?'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (6.2.49).





TEXT 188





ye mukti bhakta nā laya, se kṛṣṇa cāhe dite"



SYNONYMS



*ye*-which; *mukti*-liberation; *bhakta*-a devotee; *nā laya*-does not take; *se*-that; *kṛṣṇa*-Lord Kṛṣṇa; *cāhe dite*-wants to offer.



TRANSLATION



"Liberation, which is unacceptable for a pure devotee, is always offered by Kṛṣṇa without difficulty.





TEXT 189





sālokya-sārṣṭi-sārūpya-



sāmīpyaikatvam apy uta



dīyamānaṁ na gṛhṇanti



vinā mat-sevanaṁ janāḥ



SYNONYMS



*sālokya*-to live on the same planet; *sārṣṭi*-to acquire the same opulence; *sārūpya*-to achieve the same bodily features; *sāmīpya*-to live always near the Supreme Lord; *ekatvam*-to merge into the existence of the Lord; *api*-even; *uta*-certainly; *dīyamānam*-being offered; *na gṛhṇanti*-do not take; *vinā*-without; *mat*-sevanam-My service; *janāḥ*-the devotees.



TRANSLATION



"My devotees do not accept sālokya, sārṣṭi, sārūpya, sāmīpya, or oneness with Me-even if I offer these liberations-in preference to serving Me.' "



PURPORT



This verse is spoken by Lord Kapila, an avatāra of the Supreme Personality of Godhead, in *Śrīmad-Bhāgavatam* (3.29.13).





TEXT 190





'gopāla cakravartī' nāma eka-jana



majumadārera ghare sei ārindā pradhāna



SYNONYMS



*gopāla cakravartī*-Gopāla Cakravartī; *nāma*-named; *eka-jana*-one person; *majumadārera ghare*-at the residence of Hiraṇya and Govardhana Majumadāra; *sei*-he; *ārindā pradhāna*-the chief tax collector.



TRANSLATION



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





TEXT 191





gauḍe rahi' pātsāhā-āge ārindā-giri kare



bāra-lakṣa mudrā sei pātsāra ṭhāñi bhare



SYNONYMS



*gauḍe rahi'*-living in Bengal; *pātsāhā-āge*-on behalf of the emperor; *ārindā*-giri kare-acts as the chief tax collector; *bāra*-lakṣa-twelve hundred thousand; *mudrā*-coins; *sei*-he; *pātsāra ṭhāñi*-for the emperor; *bhare*-collects.



TRANSLATION



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





TEXT 192





parama-sundara, paṇḍita, nūtana-yauvana



nāmābhāse 'mukti' śuni' nā ha-ila sahana



SYNONYMS



*parama-sundara*-very beautiful; *paṇḍita*-learned; *nūtana*-new; *yauvana*-youth; *nāma-ābhāse*-by the glimpse of awakening of pure chanting of the holy name; *mukti*-liberation; *śuni'*-hearing; *nā ha*-ila sahana-could not tolerate.



TRANSLATION



He had handsome bodily features, and he was learned and youthful, but he could not tolerate the statement that simply by glimpsing the awakening of the Lord's holy name one can attain liberation.



PURPORT



Vaiṣṇavas strictly follow the directions of the śāstras regarding how one can be liberated simply by a slight awakening of pure chanting of the holy name. Māyāvādīs cannot tolerate the statements of the śāstras about how easily liberation can be achieved, for as stated in *Bhagavad-gītā* (12.5), kleśo 'dhikataras teṣām avyaktāsakta-cetasām: impersonalists must work hard for many, many births, and only then will they perhaps be liberated. Vaiṣṇavas know that simply by chanting the holy name of the Lord offenselessly, one achieves liberation as a by-product. Thus there is no need to endeavor separately for liberation. Śrīla Bilvamaṅgala Ṭhākura has said, muktiḥ svayaṁ mukulitāñjali sevate 'smān: liberation stands at one's door, ready to render any kind of service, if one is a pure devotee with unflinching faith and reverence. This the Māyāvādīs cannot tolerate. Therefore the ārindā pradhāna, chief tax collector, although very learned, handsome and youthful, could not tolerate the statements of Haridāsa Ṭhākura





TEXT 193





kruddha hañā bale sei saroṣa vacana



"bhāvukera siddhānta śuna, paṇḍitera gaṇa



SYNONYMS



*kruddha hañā*-becoming very angry; *bale*-said; *sei*-he; *sa*-roṣa vacana-angry words; *bhāvukera*-of an emotional person; *siddhānta*-conclusion; *śuna*-just hear; *paṇḍitera gaṇa*-O assembly of learned scholars.



TRANSLATION



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





TEXT 194





koṭi-janme brahma-jñāne yei 'mukti' naya



ei kahe,--nāmābhāse sei 'mukti' haya"



SYNONYMS



*koṭi*-janme-after millions upon millions of births; *brahma-jñāne*-by absolute knowledge; *yei*-which; *mukti naya*-liberation is not possible; *ei*-this person; *kahe*-says; *nāma-ābhāse*-simply by the awakening of a glimpse of the pure chanting of the holy name; *sei*-that; *mukti*-liberation; *haya*-becomes possible.



TRANSLATION



"After many millions upon millions of births, when one is complete in absolute knowledge, one still may not attain liberation, yet this ma says that one may attain it simply by the awakening of a glimpse of the holy name."





TEXT 195





haridāsa kahena,--kene karaha saṁśaya?



śāstre kahe,--nāmābhāsa-mātre 'mukti' haya



SYNONYMS



*haridāsa kahena*-Haridāsa Ṭhākura said; *kene*-why; *karaha saṁśaya*-are you doubtful; *śāstre kahe*-it is stated in the revealed scriptures; *nāma-ābhāsa mātre*-simply by a glimpse of the chanting of the holy name; *mukti haya*-there is liberation.



TRANSLATION



Haridāsa Ṭhākura said, "Why are you doubtful? The revealed scriptures say that one can attain liberation simply by a glimpse of offenseless chanting of the holy name.





TEXT 196





bhakti-sukha-āge 'mukti' ati-tuccha haya



ataeva bhakta-gaṇa 'mukti' nāhi laya



SYNONYMS



*bhakti*-sukha-transcendental bliss derived from devotional service; *āge*-before; *mukti*-liberation; *ati*-tuccha-extremely insignificant; *haya*-is; *ataeva*-therefore; *bhakta*-gaṇa-pure devotees; *mukti*-liberation; *nāhi laya*-do not accept.



TRANSLATION



"For a devotee who enjoys the transcendental bliss of devotional service, liberation is most insignificant. Therefore pure devotees never desire to achieve liberation.





TEXT 197





tvat-sākṣātkaraṇāhlāda-



viśuddhābdhi-sthitasya me



sukhāni goṣpadāyante



brāhmāṇy api jagad-guro



SYNONYMS



*tvat*-You; *sākṣāt-karaṇa*-by meeting; *āhlāda*-of pleasure; *viśuddha*-spiritually purified; *abdhi*-in an ocean; *sthitasya*-situated; *me*-of me; *sukhāni*-happiness; *goṣpadāyante*-is like a calf's hoofprint; *brāhmāṇi*-derived from understanding of impersonal Brahman; *api*-also; *jagat-guro*-O master of the universe.



TRANSLATION



"My dear Lord, O master of the universe, since I have directly seen You, my transcendental bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so-called happiness, including even brahmānanda, to be like the water contained in the hoofprint of a calf.' "



PURPORT



This verse is quoted from the Hari-bhakti-sudhodaya (14.36).





TEXT 198





vipra kahe,--"nāmābhāse yadi 'mukti' naya



tabe tomāra nāka kāṭi' karaha niścaya"



SYNONYMS



*vipra kahe*-the brāhmaṇa said; *nāma-ābhāse*-simply by the awakening of offenseless chanting of the holy name; *yadi*-if; *mukti naya*-liberation is not attainable; *tabe*-then; *tomāra*-your; *nāka*-nose; *kāṭi'*-I shall cut off; *karaha niścaya*-take it as certain.



TRANSLATION



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





TEXT 199





haridāsa kahena,--"yadi nāmābhāse 'mukti' naya



tabe āmāra nāka kāṭimu,--ei suniścaya"



SYNONYMS



*haridāsa kahena*-Haridāsa Ṭhākura said; *yadi*-if; *nāma-ābhāse*-simply by the awakening of the holy name of the Lord; *mukti naya*-mukti is not available; *tabe*-then; *āmāra*-my; *nāka*-nose; *kāṭimu*-I shall cut off; *ei*-this; *suniścaya*-certain.



TRANSLATION



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





TEXT 200





śuni' sabhā-sad uṭhe kari' hāhākāra



majumadāra sei vipre karila dhikkāra



SYNONYMS



*śuni'*-hearing; *sabhā-sat*-all the members of the assembly; *uṭhe*-got up; *kari' hāhā-kāra*-making a tumultuous sound; *majumadāra*-Hiraṇya and Govardhana Majumadāra; *sei vipre*-unto that brāhmaṇa who was their servant; *karila*-made; *dhik*-kāra-chastisement.



TRANSLATION



All the members of the assembly who had heard the challenge were greatly agitated, and they got up, making a tumultuous sound. Hiraṇya and Govardhana Majumadāra both immediately chastised the brāhmaṇa tax collector.





TEXT 201





balāi-purohita tāre karilā bhartsana



"ghaṭa-paṭiyā mūrkha tuñi bhakti kāṅhā jāna?



SYNONYMS



*balāi-purohita*-the priest named Balarāma Ācārya; *tāre*-unto Gopāla Cakravartī; *karilā*-did; *bhartsana*-chastisement; *ghaṭa*-paṭiyā-interested in the pot and the earth; *mūrkha*-fool; *tuñi*-you; *bhakti*-devotional service; *kāṅhā*-what; *jāna*-do know.



TRANSLATION



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



PURPORT



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





TEXT 202





haridāsa-ṭhākure tuñi kaili apamāna!



sarva-nāśa habe tora, nā habe kalyāṇa"



SYNONYMS



*haridāsa-ṭhākure*-unto Haridāsa Ṭhākura; *tuñi*-you; *kaili*-did; *apamāna*-insult; *sarva*-nāśa-destruction of everything; *habe*-there will be; *tora*-your; *nā*-not; *habe*-will be; *kalyāṇa*-auspicious result.



TRANSLATION



"You have insulted Haridāsa Ṭhākura. Thus there will be a dangerous position for you. You should not expect anything auspicious."





TEXT 203





śuni' haridāsa tabe uṭhiyā calilā



majumadāra sei vipre tyāga karilā



SYNONYMS



*śuni'*-hearing; *haridāsa*-Haridāsa Ṭhākura; *tabe*-then; *uṭhiyā calilā*-got up and began to go away; *majumadāra*-Hiraṇya and Govardhana Majumadāra; *sei vipre*-this tyāga karilā-kicked out.



TRANSLATION



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





TEXT 204





sabhā-sahite haridāsera paḍilā caraṇe



haridāsa hāsi' kahe madhura-vacane



SYNONYMS



*sabhā*-sahite-with all the members of the assembly; *haridāsera*-of Haridāsa Ṭhākura; *paḍilā caraṇe*-fell down at the lotus feet; *haridāsa*-Haridāsa Ṭhākura; *hāsi'*-smiling; *kahe*-said; *madhura-vacane*-in a sweet voice.



TRANSLATION



With all the members of the assembly, the two Majumadāras fell at the lotus feet of Haridāsa Ṭhākura. Haridāsa Ṭhākura was smiling, however, and he spoke in a sweet voice.





TEXT 205





"tomā-sabāra doṣa nāhi, ei ajña brāhmaṇa



tāra doṣa nāhi, tāra tarka-niṣṭha mana



SYNONYMS



*tomā-sabāra*-of all of you; *doṣa*-fault; *nāhi*-there is not; *ei*-this; *ajña*-ignorant; *brāhmaṇa*-so-called brāhmaṇa; *tāra doṣa nāhi*-he is also not at fault; *tāra*-his; *tarka*-niṣṭha-accustomed to speculation; *mana*-mind.



TRANSLATION



"None of you are at fault," he said. "Indeed, even this ignorant so-called brāhmaṇa is not at fault, for he is accustomed to dry speculation and logic.





TEXT 206





tarkera gocara nahe nāmera mahattva



kothā haite jānibe se ei saba tattva?



SYNONYMS



*tarkera*-by argument and logic; *gocara*-appreciable; *nahe*-is not; *nāmera*-of the holy name; *mahattva*-the glory; *kothā haite*-from where; *jānibe*-will know; *se*-he; *ei*-this; *saba*-all; *tattva*-truth.



TRANSLATION



"One cannot understand the glories of the holy name simply by logic and argument. Therefore this man cannot possibly understand the glories of the holy name.





TEXT 207





yāha ghara, kṛṣṇa karuna kuśala sabāra



āmāra sambandhe duḥkha nā ha-uka kāhāra"



SYNONYMS



*yāha ghara*-go to your homes; *kṛṣṇa karuna*-may Lord Kṛṣṇa bestow; *kuśala sabāra*-blessings to everyone; *āmāra sambandhe*-on my account; *duḥkha*-unhappiness; *nā ha*-uka-may there not be; *kāhāra*-of anyone.



TRANSLATION



"All of you may now go to your homes. May Lord Kṛṣṇa bestow his blessings upon you all. Do not be sorry because of my being insulted."



PURPORT



From this statement by Haridāsa Ṭhākura, it is understood that a pure Vaiṣṇava never takes anyone's insults seriously. This is the teaching of Śrī Caitanya Mahāprabhu:





tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ



"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street. One should be more tolerant than a tree, devoid of all sense of false prestige and ready to offer all respects to others. In such a state of mind one can chant the holy name of the Lord constantly." A Vaiṣṇava is always tolerant and submissive like trees and grass. He tolerates insults offered by others, for he is simply interested in chanting the holy name of the Lord without being disturbed.





TEXT 208





tabe se hiraṇya-dāsa nija ghare āila



sei brāhmaṇe nija dvāra-mānā kaila



SYNONYMS



*tabe*-thereupon; *se*-that; *hiraṇya*-dāsa-Hiraṇya Majumadāra; *nija*-own; *ghare*-to home; *āila*-returned; *sei*-that; *brāhmaṇe*-to Gopāla Cakravartī; *nija*-own; *dvāra*-door; *mānā*-prohibition; *kaila*-issued.



TRANSLATION



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





TEXT 209





tina dina bhitare sei viprera 'kuṣṭha' haila



ati ucca nāsā tāra galiyā paḍila



SYNONYMS



*tina dina*-three days; *bhitare*-within; *sei*-that; *viprera*-of the brāhmaṇa; *kuṣṭha*-leprosy; *haila*-appeared; *ati*-very; *ucca*-raised; *nāsā*-nose; *tāra*-his; *galiyā*-melting; *paḍila*-fell.



TRANSLATION



Within three days that brāhmaṇa was attacked by leprosy, and as a result his highly raised nose melted away and fell off.





TEXT 210





campaka-kali-sama hasta-padāṅguli



koṅkaḍa ha-ila saba, kuṣṭhe gela gali'



SYNONYMS



*campaka*-of a golden-hued flower; *kali*-buds; *sama*-like; *hasta*-pada-aṅguli-fingers and toes; *koṅkaḍa ha*-ila-became crumpled; *saba*-all; *kuṣṭhe*-because of leprosy; *gela gali'*-melted away.



TRANSLATION



The brāhmaṇa's toes and fingers were beautiful like golden-colored campaka buds, but because of leprosy they all withered and gradually melted away.





TEXT 211





dekhiyā sakala loka haila camatkāra



haridāse praśaṁsi' tāṅre kare namaskāra



SYNONYMS



*dekhiyā*-seeing; *sakala loka*-all people; *haila*-became; *camatkāra*-astonished; *haridāse*-Haridāsa Ṭhākura; *praśaṁsi'*-praising; *tāṅre*-unto him; *kare*-offer; *namaskāra*-obeisances.



TRANSLATION



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





TEXT 212





yadyapi haridāsa viprera doṣa nā la-ilā



tathāpi īśvara tāre phala bhuñjāilā



SYNONYMS



*yadyapi*-although; *haridāsa*-Haridāsa Ṭhākura; *viprera*-of the brāhmaṇa; *doṣa*-offense; *nā*-did not; *la*-ilā-take seriously; *tathāpi*-still; *īśvara*-the Supreme Personality of Godhead; *tāre*-unto him; *phala*-the result of insulting a Vaiṣṇava; *bhuñjāilā*-made to suffer.



TRANSLATION



Although Haridāsa Ṭhākura, as a Vaiṣṇava, did not take seriously the brāhmaṇa's offense, the Supreme Personality of Godhead could not tolerate it, and thus he made the brāhmaṇa suffer the consequences.





TEXT 213





bhakta-svabhāva,--ajña-doṣa kṣamā kare



kṛṣṇa-svabhāva,--bhakta-nindā sahite nā pāre



SYNONYMS



*bhakta-svabhāva*-the characteristic of a pure devotee; *ajña*-doṣa-offense by an ignorant rascal; *kṣamā kare*-excuses; *kṛṣṇa-svabhāva*-the characteristic of Kṛṣṇa; *bhakta*-nindā-blaspheming the devotees; *sahite nā pāre*-cannot tolerate.



TRANSLATION



A characteristic of a pure devotee is that he excuses any offense by an ignorant rascal. The characteristic of Kṛṣṇa, however, is that He cannot tolerate blasphemy of His devotees.



PURPORT



tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ





A Vaiṣṇava strictly follows this principle of being humbler than the grass and more tolerant than a tree, expecting no honor from others but offering honor to everyone. In this way, a Vaiṣṇava is simply interested in chanting about the Supreme personality of Godhead and glorifying Him. Haridāsa Ṭhākura epitomized this foremost order of Vaiṣṇavism. Kṛṣṇa cannot tolerate any insults or blasphemy against a Vaiṣṇava. For example, Prahlāda Mahārāja was chastised by his father, Hiraṇyakaśipu, in so many ways, but although Prahlāda tolerated this, Kṛṣṇa did not. The Lord therefore came in the form of Nṛsiṁhadeva to kill Hiraṇyakaśipu. Similarly, although Śrīla Haridāsa Ṭhākura tolerated the insult by Gopāla Cakravartī, Kṛṣṇa could not. The Lord immediately punished Gopāla Cakravartī by making him suffer from leprosy. While instructing Śrīla Rūpa Gosvāmī about the many restrictive rules and regulations for Vaiṣṇavas, Śrī Caitanya Mahāprabhu has very vividly described the effects of offenses at the lotus feet of a Vaiṣṇava. Yadi vaiṣṇava-aparādha uṭhe hātī mātā (Madhya 19.156). Offending or blaspheming a Vaiṣṇava has been described as the greatest offense, and it has been compared to a mad elephant. When a mad elephant enters a garden, it ruins all the creepers, flowers and trees. Similarly, if a devotee properly executing his devotional service becomes an offender at the lotus feet of his spiritual master or a Vaiṣṇava, his devotional service is spoiled.





TEXT 214





viprera kuṣṭha śuni' haridāsa mane duḥkhī hailā



balāi-purohite kahi' śāntipura āilā



SYNONYMS



*viprera*-of the brāhmaṇa; *kuṣṭha*-leprosy; *śuni'*-hearing; *haridāsa*-Haridāsa Ṭhākura; *mane*-within the mind; *duḥkhī hailā*-became unhappy; *balāi*-purohite-unto Balarāma Ācārya; *kahi'*-speaking; *śāntipura āilā*-came to Śāntipura.



TRANSLATION



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





TEXT 215





ācārye miliyā kailā daṇḍavat praṇāma



advaita āliṅgana kari' karilā sammāna



SYNONYMS



*ācārye miliyā*-meeting Advaita Ācārya; *kailā*-offered; *daṇḍavat praṇāma*-obeisances and respects; *advaita*-Advaita Ācārya; *āliṅgana kari'*-embracing; *karilā sammāna*-showed respect.



TRANSLATION



Upon meeting Advaita Ācārya, Haridāsa Ṭhākura offered Him respect and obeisances. Advaita Ācārya embraced him and showed respect to him in return.





TEXT 216





gaṅgā-tīre goṅphā kari' nirjane tāṅre dilā



bhāgavata-gītāra bhakti-artha śunāilā



SYNONYMS



*gaṅgā*-tīre-on the bank of the Ganges; *goṅphā kari'*-constructing a small cavelike residence; *nirjane*-in a solitary place; *tāṅre*-unto him; *dilā*-offered; *bhāgavata*-of Śrīmad-Bhāgavatam; *gītāra*-of Bhagavad-gītā; *bhakti-artha*-the real meaning of devotional service; *śunāilā*-spoke to him.



TRANSLATION



On the bank of the Ganges, in a solitary place, Advaita Ācārya made a cavelike home for Haridāsa Ṭhākura and spoke to him about the real meaning of *Śrīmad-Bhāgavatam* and *Bhagavad-gītā* in terms of devotional service.





TEXT 217





ācāryera ghare nitya bhikṣā-nirvāhaṇa



dui janā mili' kṛṣṇa-kathā-āsvādana



SYNONYMS



*ācāryera ghare*-at the house of Advaita Ācārya; *nitya*-daily; *bhikṣā*-nirvāhaṇa-accepting food as alms; *dui janā*-the two of them; *mili'*-meeting together; *kṛṣṇa*-kathā-discourses on the subject matter of Kṛṣṇa; *āsvādana*-tasting.



TRANSLATION



Haridāsa Ṭhākura accepted food daily at the house of Advaita Ācārya. Meeting together, the two of them would taste the nectar of discourses on the subject matter of Kṛṣṇa.





TEXT 218





haridāsa kahe,--"gosāñi, kari nivedane



more pratyaha anna deha' kon prayojane?



SYNONYMS



*haridāsa kahe*-Haridāsa Ṭhākura said; *gosāñi*-my dear Advaita Ācārya; *kari nivedane*-let me submit one prayer; *more*-unto me; *prati*-aha-daily; *anna deha'*-You give food; *kon prayojane*-what is the necessity.



TRANSLATION



Haridāsa Ṭhākura said, "My dear Advaita Ācārya, let me submit something before Your Honor. Every day You give me alms of food to eat. What is the necessity of this?





TEXT 219





mahā-mahā-vipra ethā kulīna-samāja



nīce ādara kara, nā vāsaha bhaya lāja!!



SYNONYMS



*mahā*-mahā-vipra-great, great brāhmaṇas; *ethā*-here; *kulīna*-samāja-aristocratic society; *nīce*-to a low-class person; *ādara kara*-You show honor; *nā vāsaha*-You do not care for; *bhaya lāja*-fear or shame.



TRANSLATION



"Sir, You are living within a society of great, great brāhmaṇas and aristocrats, but without fear or shame You adore a lower-class man like me.





TEXT 220





alaukika ācāra tomāra kahite pāi bhaya



sei kṛpā karibā,--yāte mora rakṣā haya"



SYNONYMS



*alaukika ācāra*-uncommon behavior; *tomāra*-Your; *kahite*-to speak; *pāi bhaya*-I am afraid; *sei kṛpā*-that favor; *karibā*-kindly do; *yāte*-by which; *mora*-my; *rakṣā*-protection; *haya*-there is.

TRANSLATION



"My dear sir, Your behavior is uncommon. Indeed, sometimes I am afraid to speak to You. But please favor me by protecting me from the behavior of society."



PURPORT



While Haridāsa Ṭhākura was staying under the care of Advaita Ācārya, he was afraid of the behavior of society in Śāntipura, Navadvīpa, which was full of exceedingly aristocratic brāhmaṇas, kṣatriyas and vaiśyas. Haridāsa Ṭhākura was born in a Mohammedan family and was later recognized as a great Vaiṣṇava, but nevertheless the brāhmaṇas were very critical of him. Thus Haridāsa Ṭhākura was afraid that Advaita Ācārya would be put into some difficulty because of His familiarity with Haridāsa Ṭhākura. Śrī Advaita Ācārya treated Haridāsa Ṭhākura as a most elevated Vaiṣṇava, but others, like Rāmacandra Khān, were envious of Haridāsa Ṭhākura. Of course, we have to follow in the footsteps of Advaita Ācārya, not caring for people like Rāmacandra Khān. At present, many Vaiṣṇavas are coming to our Kṛṣṇa consciousness movement from among the Europeans and Americans, and although a man like Rāmacandra Khān is always envious of such Vaiṣṇavas, one should follow in the footsteps of Śrī Advaita Ācārya by treating all of them as Vaiṣṇavas. Although they are not as exalted as Haridāsa Ṭhākura, such Americans and Europeans, having accepted the principles of Vaiṣṇava philosophy and behavior, should never be excluded from Vaiṣṇava society.





TEXT 221





ācārya kahena,--"tumi nā kariha bhaya



sei ācariba, yei śāstra-mata haya



SYNONYMS



*ācārya kahena*-Advaita Ācārya said; *tumi*-you; *nā*-not; *kariha*-do; *bhaya*-fear; *sei ācariba*-I shall behave in that way; *yei*-whatever; *śāstra*-mata-sanctioned by the revealed scriptures; *haya*-is.



TRANSLATION



Advaita Ācārya replied, "My dear Haridāsa, do not be afraid. I shall behave strictly according to the principles of the revealed scriptures.



PURPORT



Śrīla Advaita Ācārya was not afraid of the strict brahminical culture and customs of society. As stated in the śāstric injunctions, which are the true medium of evidence or proof, anyone can go back to Godhead, even if born of a low family. Kṛṣṇa says in *Bhagavad-gītā*:





māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim



"O son of Pṛthā, those who take shelter in Me, though they be of lower birth-women, vaiśyas [merchants], as well as śūdras [workers]-can approach the supreme destination." (Bg. 9.32) Though having taken a low birth in human society, one who accepts Kṛṣṇa as the Supreme Personality of Godhead is quite competent to go back home, back to Godhead; and one who is a bona fide candidate for going back to Godhead should not be considered lowborn, or caṇḍāla. That is also a śāstric injunction. As stated in *Śrīmad-Bhāgavatam* (2.4.18):





kirāta-hūṇāndhra-pulinda-pulkaśā

ābhīra-śumbhā yavanāḥ khasādayaḥ

ye 'nye ca pāpā yad-apāśrayāśrayāḥ

śudhyanti tasmai prabhaviṣṇave namaḥ



Not only the yavanas and khasādayaḥ but even those born in still lower families can be purified (śudhyanti) by the grace of a devotee of Lord Kṛṣṇa, for Kṛṣṇa empowers such devotees to perform this purification. Advaita Ācārya had confidence in the śāstric evidence and did not care about social customs. The Kṛṣṇa consciousness movement, therefore, is a cultural movement that does not care about local social conventions. Following in the footsteps of Śrī Caitanya Mahāprabhu and Advaita Ācārya, we can accept a devotee from any part of the world and recognize him as a brāhmaṇa as soon as he is qualified due to following the principles of Vaiṣṇava behavior.





TEXT 222





tumi khāile haya koṭi-brāhmaṇa-bhojana"



eta bali, śrāddha-pātra karāilā bhojana



SYNONYMS



*tumi khāile*-if you eat; *haya*-there is; *koṭi*-brāhmaṇa-bhojana-feeding ten million brāhmaṇas; *eta bali*-saying this; *śrāddha-pātra*-the dish offered to the forefathers; *karāilā bhojana*-made to eat.



TRANSLATION



"Feeding you is equal to feeding ten million brāhmaṇas," Advaita Ācārya said. "Therefore, accept this śrāddha-pātra." Thus Advaita Ācārya made him eat.



PURPORT



Śrāddha is prasāda offered to the forefathers at a certain date of the year or month. The śrāddha-pātra, or plate offered to the forefathers, is then offered to the best of the brāhmaṇas in society. instead of offering the śrāddha-pātra to any other brāhmaṇa, Advaita Ācārya offered it to Haridāsa Ṭhākura, considering him greater than any of the foremost brāhmaṇas. This act by Śrī Advaita Ācārya proves that Haridāsa Ṭhākura was always situated in a transcendental position and was therefore always greater than even the most exalted brāhmaṇa, for he was situated above the mode of goodness of the material world. Referring to the Bhakti-sandarbha, verse 177, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes the following statements from the Garuḍa Purāṇa in this connection:





brāhmaṇānāṁ sahasrebhyaḥ

satra-yājī viśiṣyate

satra-yāji-sahasrebhyaḥ

sarva-vedānta-pāragaḥ



sarva-vedānta-vit-koṭyā

viṣṇu-bhakto viśiṣyate

vaiṣṇavānāṁ sahasrebhya

ekānty eko viśiṣyate



"A brāhmaṇa qualified to offer sacrifices is better than an ordinary brāhmaṇa and better than such a brāhmaṇa is one who has studied all the Vedic scriptures. Among many such brāhmaṇas, one who is a devotee of Lord Viṣṇu is the best; and among many such Vaiṣṇavas, one who fully engages in the service of the Lord is the best."





bhaktir aṣṭa-vidhā hy eṣā

yasmin mlecche 'pi vartate

sa viprendro muni-śreṣṭhaḥ

sa jñānī sa ca paṇḍitaḥ

tasmai deyaṁ tato grāhyaṁ

sa ca pūjyo yathā hariḥ



"There are many different kinds of devotees, but even a Vaiṣṇava coming from a family of mlecchas or yavanas is understood to be a learned scholar, complete in knowledge, if he knows the Vaiṣṇava philosophy. He should therefore be given charity, for such a Vaiṣṇava is as worshipable as the Supreme Personality of Godhead."





na me 'bhaktaś catur-vedī

mad-bhaktaḥ śva-pacaḥ priyaḥ

tasmai deyaṁ tato grāhyaṁ

sa ca pūjyo yathā hy aham



Lord Kṛṣṇa says, "Even if a nondevotee comes from a brāhmaṇa family and is expert in studying the *Vedas*, he is not very dear to Me, whereas even if a sincere devotee comes from a low family of meat-eaters, he is very dear to Me. Such a sincere pure devotee should be given charity, for he is as worshipable as I."





TEXT 223





jagat-nistāra lāgi' karena cintana



avaiṣṇava-jagat kemane ha-ibe mocana?



SYNONYMS



*jagat-nistāra*-the deliverance of the people of the whole world; *lāgi'*-for; *karena cintana*-was always thinking; *avaiṣṇava*-full of nondevotees; *jagat*-the whole world; *kemane*-how; *ha*-ibe mocana-will be delivered.



TRANSLATION



Advaita Ācārya was always absorbed in thoughts of how to deliver the fallen souls of the entire world. "The entire world is full of nondevotees," He thought. "How will they be delivered?"



PURPORT



Śrīla Advaita Ācārya sets the standard for ācāryas in the Vaiṣṇava sampradāya. An ācārya must always be eager to deliver the fallen souls. A person who establishes a temple or maṭha to take advantage of people's sentiments by using for his livelihood what people contribute for the worship of the Deity cannot be called a gosvāmī or ācārya. One who knows the conclusion of the śāstras, follows in the footsteps of his predecessors and endeavors to preach the bhakti cult all over the world is to be considered an ācārya. The role of an ācārya is not to earn his livelihood through the income of the temple. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura used to say that if one earns his livelihood by displaying the Deity in the temple, he is not an ācārya or gosvāmī. it would be better for him to accept service even as a sweeper in the street, for that is a more honorable means of earning one's living.





TEXT 224





kṛṣṇe avatārite advaita pratijñā karilā



jala-tulasī diyā pūjā karite lāgilā



SYNONYMS



*kṛṣṇe*-Lord Kṛṣṇa; *avatārite*-to cause to descend; *advaita*-Advaita Ācārya; *pratijñā*-promise; *karilā*-made; *jala*-tulasī-Ganges water and tulasī leaves; *diyā*-offering; *pūjā*-worship; *karite*-to do; *lāgilā*-began.



TRANSLATION



Determined to deliver all the fallen souls, Advaita Ācārya decided to cause Kṛṣṇa to descend. With this vow, he began to offer Ganges water and tulasī leaves to worship the Lord.





TEXT 225





haridāsa kare goṅphāya nāma-saṅkīrtana



kṛṣṇa avatīrṇa ha-ibena,--ei tāṅra mana



SYNONYMS



*haridāsa*-Haridāsa Ṭhākura; *kare*-performed; *goṅphāya*-in the cave; *nāma*-saṅkīrtana-chanting of the holy name of the Lord; *kṛṣṇa*-Lord Kṛṣṇa; *avatīrṇa ha*-ibena-will descend; *ei*-this; *tāṅra mana*-his mind.



TRANSLATION



Similarly, Haridāsa Ṭhākura chanted in his cave on the bank of the Ganges with the intention to cause Kṛṣṇa's descent.





TEXT 226





dui-janera bhaktye caitanya kailā avatāra



nāma-prema pracāri' kailā jagat uddhāra



SYNONYMS



*dui-janera*-of these two persons; *bhaktye*-because of the devotional service; *caitanya*-Lord Śrī Caitanya Mahāprabhu; *kailā*-made; *avatāra*-incarnation; *nāma-prema*-the holy name and love of Kṛṣṇa; *pracāri'*-preaching; *kailā*-did; *jagat uddhāra*-deliverance of the whole world.



TRANSLATION



Because of the devotional service of these two persons, Lord Śrī Caitanya Mahāprabhu descended as an incarnation. Thus He preached the holy name of the Lord and ecstatic love of Kṛṣṇa to deliver the entire world.





TEXT 227





āra alaukika eka caritra tāṅhāra



yāhāra śravaṇe loke haya camatkāra



SYNONYMS



*āra*-another; *alaukika*-uncommon; *eka*-one; *caritra*-characteristic; *tāṅhāra*-of Haridāsa Ṭhākura; *yāhāra śravaṇe*-in hearing which; *loke*-in human society; *haya*-there is; *camatkāra*-astonishment.



TRANSLATION



There is another incident concerning Haridāsa Ṭhākura's uncommon behavior. One will be astonished to hear about it.





TEXT 228





tarka nā kariha, tarkāgocara tāṅra rīti



viśvāsa kariyā śuna kariyā pratīti



SYNONYMS



*tarka nā kariha*-do not argue; *tarka*-agocara-beyond argument; *tāṅra*-his; *rīti*-behavior; *viśvāsa kariyā*-believing; *śuna*-listen; *kariyā pratīti*-having confidence.



TRANSLATION



Hear about such incidents without putting forth dry arguments, for these incidents are beyond our material reasoning. One must believe in them with faith.





TEXT 229





eka-dina haridāsa goṅphāte vasiyā



nāma-saṅkīrtana karena ucca kariyā



SYNONYMS



*eka-dina*-one day; *haridāsa*-Haridāsa Ṭhākura; *goṅphāte vasiyā*-sitting in his cave; *nāma-saṅkīrtana karena*-was chanting the holy name of the Lord; *ucca kariyā*-resounding very loudly.



TRANSLATION



One day Haridāsa Ṭhākura was sitting in his cave, reciting very loudly the holy name of the Lord.





TEXT 230





jyotsnāvatī rātri, daśa dik sunirmala



gaṅgāra laharī jyotsnāya kare jhala-mala



SYNONYMS



*jyotsnāvatī*-full of moonlight; *rātri*-the night; *daśa dik*-ten directions; *su-nirmala*-very clear and bright; *gaṅgāra laharī*-the waves of the Ganges; *jyotsnāya*-in the moonlight; *kare jhala*-mala-appear dazzling.



TRANSLATION



The night was full of moonlight, which made the waves of the Ganges look dazzling. All directions were clear and bright.





TEXT 231





dvāre tulasī lepā-piṇḍira upara



goṅphāra śobhā dekhi' lokera juḍāya antara



SYNONYMS



*dvāre*-at the door; *tulasī*-the tulasī plant; *lepā*-very clean; *piṇḍira upara*-on the altar; *goṅphāra śobhā*-the beauty of the cave; *dekhi'*-seeing; *lokera*-of everyone; *juḍāya*-was satisfied; *antara*-the heart.



TRANSLATION



Thus everyone who saw the beauty of the cave, with the tulasī plant on a clean altar, was astonished and satisfied at heart.





TEXT 232





hena-kāle eka nārī aṅgane āila



tāṅra aṅga-kāntye sthāna pīta-varṇa ha-ila



SYNONYMS



*hena*-kāle-at this time; *eka*-one; *nārī*-woman; *aṅgane āila*-came to the courtyard; *tāṅra*-her; *aṅga-kāntye*-by the beauty of the body; *sthāna*-that place; *pīta*-varṇa ha-ila-became yellowish.



TRANSLATION



At that time, in that beautiful scene, a woman appeared in the courtyard. The beauty of her body was so bright that it tinged the entire place with a hue of yellow.





TEXT 233





tāṅra aṅga-gandhe daśa dik āmodita



bhūṣaṇa-dhvanite karṇa haya camakita



SYNONYMS



*tāṅra*-her; *aṅga-gandhe*-the scent of the body; *daśa dik*-ten directions; *āmodita*-perfumed; *bhūṣaṇa-dhvanite*-by the tinkling of her ornaments; *karṇa*-the ear; *haya*-becomes; *camakita*-startled.



TRANSLATION



The scent of her body perfumed all directions, and the tinkling of her ornaments startled the ear.





TEXT 234





āsiyā tulasīre sei kailā namaskāra



tulasī parikramā kari' gelā goṅphā-dvāra



SYNONYMS



*āsiyā*-coming; *tulasīre*-unto the tulasī plant; *sei*-that woman; *kailā*-did; *namaskāra*-obeisances; *tulasī*-the tulasī plant; *parikramā*-circumambulating; *kari'*-doing; *gelā*-went; *goṅphā-dvāra*-to the door of the cave.



TRANSLATION



After coming there, the woman offered obeisances to the tulasī plant, and after circumambulating the tulasī plant she came to the door of the cave where Haridāsa Ṭhākura was sitting.





TEXT 235





yoḍa-hāte haridāsera vandilā caraṇa



dvāre vasi' kahe kichu madhura vacana



SYNONYMS



*yoḍa*-hāte-with folded hands; *haridāsera*-of Haridāsa Ṭhākura; *vandilā caraṇa*-offered prayers at the lotus feet; *dvāre vasi'*-sitting at the door; *kahe*-says; *kichu*-some; *madhura vacana*-sweet words.



TRANSLATION



With folded hands she offered obeisances at the lotus feet of Haridāsa Ṭhākura. Sitting at the door, she then spoke in a very sweet voice.





TEXT 236





"jagatera bandhu tumi rūpa-guṇavān



tava saṅga lāgi' mora ethāke prayāṇa



SYNONYMS



*jagatera*-of the whole world; *bandhu*-friend; *tumi*-you; *rūpa*-guṇa-vān-so beautiful and qualified; *tava saṅga*-your union; *lāgi'*-for; *mora*-my; *ethāke prayāṇa*-coming here.



TRANSLATION



"My dear friend," she said, "you are the friend of the entire world. You are so beautiful and qualified. I have come here only for union with you.





TEXT 237





more aṅgīkāra kara hañā sadaya



dīne dayā kare,--ei sādhu-svabhāva haya"



SYNONYMS



*more*-me; *aṅgīkāra kara*-accept; *hañā sa-daya*-being very kind; *dīne*-to the fallen souls; *dayā kare*-show favor; *ei*-this; *sādhu-svabhāva*-the characteristic of saintly persons; *haya*-is.



TRANSLATION



"My dear sir, kindly accept me and be merciful toward me, for it is a characteristic of all saintly persons to be kind toward the poor and fallen."





TEXT 238





eta bali' nānā-bhāva karaye prakāśa



yāhāra darśane munira haya dhairya-nāśa



SYNONYMS



*eta bali'*-saying this; *nānā*-bhāva-various postures; *karaye prakāśa*-began to manifest; *yāhāra darśane*-seeing which; *munira*-of even the great philosophers; *haya*-there is; *dhairya*-nāśa-loss of patience.



TRANSLATION



After saying this, she began to manifest various postures, which even the greatest philosopher would lose his patience upon seeing.





TEXT 239





nirvikāra haridāsa gambhīra-āśaya



balite lāgilā tāṅre hañā sadaya



SYNONYMS



*nirvikāra*-unmoved; *haridāsa*-Haridāsa Ṭhākura; *gambhīra*-very deep; *āśaya*-determination; *balite lāgilā*-began to speak; *tāṅre*-unto her; *hañā sadaya*-being merciful.



TRANSLATION



Haridāsa Ṭhākura was immovable, for he was deeply determined. He began to speak to her, being very merciful toward her.





TEXT 240





"saṅkhyā-nāma-saṅkīrtana--ei 'mahā-yajña' manye



tāhāte dīkṣita āmi ha-i prati-dine



SYNONYMS



*saṅkhyā*-nāma-saṅkīrtana-numerical chanting of the holy name; *ei*-this; *mahā*-yajña-great sacrifice; *manye*-I have vowed; *tāhāte dīkṣita*-initiated in that; *āmi*-I; *ha*-i-am; *prati*-dine-every day.



TRANSLATION



"I have been initiated into a vow to perform a great sacrifice by chanting the holy name a certain number of times every day.





TEXT 241





yāvat kīrtana samāpta nahe, nā kari anya kāma



kīrtana samāpta haile, haya dīkṣāra viśrāma



SYNONYMS



*yāvat*-as long as; *kīrtana*-chanting; *samāpta*-finished; *nahe*-is not; *nā*-not; *kari*-I do; *anya*-other; *kāma*-desire; *kīrtana*-chanting; *samāpta*-finished; *haile*-becoming; *haya*-there is; *dīkṣāra*-of initiation; *viśrāma*-rest



TRANSLATION



"As long as the vow to chant is unfulfilled, I do not desire anything else. When I finish my chanting, then I have an opportunity to do anything.





TEXT 242





dvāre vasi' śuna tumi nāma-saṅkīrtana



nāma samāpta haile karimu tava prīti-ācaraṇa



SYNONYMS



*dvāre vasi'*-sitting at the door; *śuna*-hear; *tumi*-you; *nāma*-saṅkīrtana-chanting of the holy names; *nāma*-the holy name; *samāpta haile*-when finished; *karimu*-I shall do; *tava*-your; *prīti*-pleasure; *ācaraṇa*-activities.



TRANSLATION



"Sit down at the door and hear the chanting of the Hare Kṛṣṇa mahā-mantra. As soon as the chanting is finished, I shall satisfy you as you desire."





TEXT 243





eta bali' karena teṅho nāma-saṅkīrtana



sei nārī vasi' kare śrī-nāma-śravaṇa



SYNONYMS



*eta bali'*-saying this; *karena*-performs; *teṅho*-he; *nāma*-saṅkīrtana-chanting of the holy name; *sei nārī*-that woman; *vasi'*-sitting; *kare*-does; *śrī*-nāma-śravaṇa-hearing the holy name.



TRANSLATION



After saying this, Haridāsa Ṭhākura continued to chant the holy name of the Lord. Thus the woman sitting before him began to hear the chanting of the holy name.





TEXT 244





kīrtana karite āsi' prātaḥ-kāla haila



prātaḥ-kāla dekhi' nārī uṭhiyā calila



SYNONYMS



*kīrtana karite*-chanting and chanting; *āsi'*-coming; *prātaḥ*-kāla-morning; *haila*-appeared; *prātaḥ*-kāla dekhi'-seeing the morning light; *nārī*-the woman; *uṭhiyā calila*-got up and left.



TRANSLATION



In this way, as he chanted and chanted, the morning approached, and when the woman saw that it was morning, she got up and left.





TEXT 245





ei-mata tina-dina kare āgamana



nānā bhāva dekhāya, yāte brahmāra hare mana



SYNONYMS



*ei-mata*-in this way; *tina*-dina-three days; *kare*-she does; *āgamana*-approaching; *nānā bhāva*-all kinds of feminine postures; *dekhāya*-exhibits; *yāte*-by which; *brahmāra*-even of Lord Brahmā; *hare*-attracts; *mana*-mind.



TRANSLATION



For three days she approached Haridāsa Ṭhākura in this way, exhibiting various feminine postures that would bewilder the mind of even Lord Brahmā.





TEXT 246





kṛṣṇe nāmāviṣṭa-manā sadā haridāsa



araṇye rodita haila strī-bhāva-prakāśa



SYNONYMS



*kṛṣṇe*-unto Lord Kṛṣṇa; *nāma-āviṣṭa*-absorbed in chanting the holy name; *manā*-mind; *sadā*-always; *haridāsa*-Haridāsa Ṭhākura; *araṇye*-in the wilderness; *rodita*-crying; *haila*-became; *strī*-bhāva-prakāśa-exhibition of feminine postures.



TRANSLATION



Haridāsa Ṭhākura was always absorbed in thoughts of Kṛṣṇa and the holy name of Kṛṣṇa. Therefore the feminine poses the woman exhibited were just like crying in the forest.





TEXT 247





tṛtīya divasera rātri-śeṣa yabe haila



ṭhākurera sthāne nārī kahite lāgila



SYNONYMS



*tṛtīya divasera*-of the third day; *rātri-śeṣa*-the end of the night; *yabe*-when; *haila*-there was; *ṭhākurera*-of Haridāsa Ṭhākura; *sthāne*-at the place; *nārī*-the woman; *kahite lāgila*-began to speak.



TRANSLATION



At the end of the night of the third day, the woman spoke to Haridāsa Ṭhākura as follows.





TEXT 248





"tina dina vañcilā āmā kari' āśvāsana



rātri-dine nahe tomāra nāma-samāpana"



SYNONYMS



*tina dina*-for three days; *vañcilā*-you have cheated; *āmā*-me; *kari' āśvāsana*-giving assurance; *rātri*-dine-throughout the entire day and night; *nahe*-is not; *tomāra*-your; *nāma*-samāpana-finishing of the chanting of the holy name.



TRANSLATION



"My dear sir, for three days you have cheated me by giving me false assurances, for I see that throughout the entire day and night your chanting of the holy name is never finished."





TEXT 249





haridāsa ṭhākura kahena,--"āmi ki karimu?



niyama kariyāchi, tāhā kemane chāḍimu?"



SYNONYMS



*haridāsa ṭhākura*-Haridāsa Ṭhākura; *kahena*-said; *āmi ki karimu*-what shall I do; *niyama kariyāchi*-I have made a vow; *tāhā*-that; *kemane*-how; *chāḍimu*-shall I give up.



TRANSLATION



Haridāsa Ṭhākura said, "My dear friend, what ca I do? I have made a vow. How, then, can I give it up?"





TEXT 250





tabe nārī kahe tāṅre kari' namaskāra



'āmi--māyā' karite āilāṅa parīkṣā tomāra



SYNONYMS



*tabe*-at that time; *nārī*-the woman; *kahe*-said; *tāṅre*-unto Haridāsa Ṭhākura; *kari' namaskāra*-offering obeisances; *āmi*-I; *māyā*-the illusory energy; *karite*-to do; *āilāṅa*-I came; *parīkṣā*-testing; *tomāra*-your.



TRANSLATION



After offering obeisances to Haridāsa Ṭhākura, the woman said: "I am the illusory energy of the Supreme Personality of Godhead. I came here to test you.



PURPORT



In *Bhagavad-gītā* (7.14) Lord Kṛṣṇa says:





daivī hy eṣā guṇa-mayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti te



"This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it." This was actually proved by the behavior of Haridāsa Ṭhākura. Māyā enchants the entire world. Indeed, people have forgotten the ultimate goal of life because of the dazzling attractions of the material world. But this dazzling attraction, especially the attractive beauty of a woman, is meant for persons who are not surrendered to the Supreme Personality of Godhead. The Lord says, mām eva ye prapadyante māyām etāṁ taranti te: "One who is surrendered unto Me cannot be conquered by the illusory energy." The illusory energy personally came to test Haridāsa Ṭhākura, but herein she admits her defeat, for she was unable to captivate him. How is this possible? it was because Haridāsa Ṭhākura, fully surrendered to the lotus feet of Kṛṣṇa, was always absorbed in thoughts of Kṛṣṇa by chanting the holy names of the Lord 300,000 times daily as a vow.





TEXT 251





brahmādi jīva, āmi sabāre mohiluṅ



ekelā tomāre āmi mohite nāriluṅ



SYNONYMS



*brahma-ādi jīva*-all living entities, beginning from Lord Brahmā; *āmi*-I; *sabāre mohiluṅ*-captivated everyone; *ekelā*-alone; *tomāre*-you; *āmi*-I; *mohite nāriluṅ*-could not attract.



TRANSLATION



"I have previously captivated the mind of even Brahmā, not to speak of others. Your mind alone have I failed to attract.



PURPORT



Beginning from Lord Brahmā down to the insignificant ant, everyone, without exception, is attracted by the illusory energy of the Supreme Personality of Godhead. The demigods, human beings, animals, birds, beasts, trees and plants are all attracted by sexual desire. That is the illusion of māyā. Everyone, whether man or woman, thinks that he is the enjoyer of the illusory energy. In this way, everyone is captivated and engaged in material activities. However, because Haridāsa Ṭhākura was always thinking of the Supreme Personality of Godhead and was always busy satisfying the senses of the Lord, this process alone saved him from the captivation of māyā. This is practical proof of the strength of devotional service. Because of his full engagement in the service of the Lord, he could not be induced to enjoy māyā. The verdict of the śāstras is that a pure Vaiṣṇava, or devotee of the Lord, never thinks of enjoying the material world, which culminates in sex life. He never thinks himself an enjoyer; instead, he always wants to be enjoyed by the Supreme Personality of Godhead. Therefore the conclusion is that the Supreme Personality of Godhead is eternal, transcendental, beyond the perception of sense gratification and beyond the material qualities. Only if a living entity gives up the false conception that the body is the self and always thinks himself an eternal servant of Kṛṣṇa and the Vaiṣṇavas can he surpass the influence of māyā (mām eva ye prapadyante māyām etāṁ taranti te). A pure living entity who thus attains the stage of anartha-nivṛtti, cessation of everything unwanted, has nothing to enjoy in the material world. One attains this stage only by properly performing the functions of devotional service. Śrīla Rūpa Gosvāmī has written:





ādau śraddhā tataḥ sādhu-

saṅgo 'tha bhajana-kriyā

tato 'nartha-nivṛttiḥ syāt

tato niṣṭhā rucis tataḥ



"In the beginning one must have a preliminary desire for self-realization. This will bring one to the stage of trying to associate with persons who are spiritually elevated. In the next stage, one becomes initiated by an elevated spiritual master, and under his instruction the neophyte devotee begins the process of devotional service. By execution of devotional service under the guidance of the spiritual master, one becomes freed from all material attachments, attains steadiness in self-realization and acquires a taste for hearing about the Absolute Personality of Godhead, Śrī Kṛṣṇa." (*Bhakti-rasāmṛta-sindhu* 1.4.15) If one is actually executing devotional service, then anarthas, the unwanted things associated with material enjoyment, will automatically disappear.





TEXTS 252-253





mahā-bhāgavata tumi,--tomāra darśane



tomāra kṛṣṇa-nāma-kīrtana-śravaṇe



citta śuddha haila, cāhe kṛṣṇa-nāma laite



kṛṣṇa-nāma upadeśi' kṛpā kara mote



SYNONYMS



*mahā-bhāgavata*-the foremost devotee; *tumi*-you; *tomāra darśane*-by seeing you; *tomāra*-your; *kṛṣṇa-nāma*-of the holy name of Kṛṣṇa; *kīrtana*-chanting; *śravaṇe*-by hearing; *citta*-consciousness; *śuddha haila*-became purified; *cāhe*-wants; *kṛṣṇa-nāma laite*-to chant the holy name of Lord Kṛṣṇa; *kṛṣṇa*-nāma upadeśi'-instructing about chanting the Hare Kṛṣṇa mahā-mantra; *kṛpā kara*-show mercy; *mote*-unto me.



TRANSLATION



"My dear sir, you are the foremost devotee. Simply seeing you and hearing you chant the holy name of Kṛṣṇa has purified my consciousness. Now I want to chant the holy name of the Lord. Please be kind to me by instructing me about the ecstasy of chanting the Hare Kṛṣṇa mahā-mantra.





TEXT 254





caitanyāvatāre vahe premāmṛta-vanyā



saba jīva preme bhāse, pṛthivī haila dhanyā



SYNONYMS



*caitanya-avatāre*-by the incarnation of Śrī Caitanya Mahāprabhu; *vahe*-flows; *prema-amṛta*-of the eternal nectar of love of Godhead; *vanyā*-the flood; *saba jīva*-all living entities; *preme*-in ecstatic love; *bhāse*-float; *pṛthivī*-the whole world; *haila*-became; *dhanyā*-thankful.



TRANSLATION



"There is now a flood of the eternal nectar of love of Godhead due to the incarnation of Lord Caitanya, All living entities are floating in that flood. The entire world is now thankful to the Lord.





TEXT 255





e-vanyāya ye nā bhāse, sei jīva chāra



koṭi-kalpe kabhu tāra nāhika nistāra



SYNONYMS



*e-vanyāya*-in this inundation; *ye*-anyone who; *nā bhāse*-does not float; *sei*-that; *jīva*-living entity; *chāra*-most condemned; *koṭi-kalpe*-in millions of kalpas; *kabhu*-at any time; *tāra*-his; *nāhika*-there is not; *nistāra*-deliverance.



TRANSLATION



"Anyone who does not float in this inundation is most condemned. Such a person cannot be delivered for millions of kalpas.



PURPORT



The kalpa is explained in *Bhagavad-gītā*. Sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ. One day of Brahmā is called a kalpa. A yuga, or mahā-yuga, consists of 4,320,000 years, and one thousand such mahā-yugas constitute one kalpa. The author of Śrī *Caitanya-caritāmṛta* says that if one does not take advantage of the Kṛṣṇa consciousness movement of Śrī Caitanya Mahāprabhu, he cannot be delivered for millions of such kalpas.





TEXT 256





pūrve āmi rāma-nāma pāñāchi 'śiva' haite



tomāra saṅge lobha haila kṛṣṇa-nāma laite



SYNONYMS



*pūrve*-formerly; *āmi*-I; *rāma-nāma*-the holy name of Lord Rāma; *pāñāchi*-got; *śiva haite*-from Lord Śiva; *tomāra saṅge*-by your association; *lobha haila*-I became greedy; *kṛṣṇa-nāma laite*-to chant the Hare Kṛṣṇa mahā-mantra.



TRANSLATION



"Formerly I received the holy name of Lord Rāma from Lord Śiva, but now, due to your association, I am greatly eager to chant the holy name of Lord Kṛṣṇa.





TEXT 257





mukti-hetuka tāraka haya 'rāma-nāma'



'kṛṣṇa-nāma' pāraka hañā kare prema-dāna



SYNONYMS



*mukti-hetuka*-the cause of liberation; *tāraka*-deliverer; *haya*-is; *rāma-nāma*-the holy name of Lord Rāma; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *pāraka*-that which gets one to the other side of the ocean of nescience; *hañā*-being; *kare*-gives; *prema-dāna*-the gift of love of Kṛṣṇa.



TRANSLATION



"The holy name of Lord Rāma certainly gives liberation, but the holy name of Kṛṣṇa transports one to the other side of the ocean of nescience and at last gives one ecstatic love of Kṛṣṇa.



PURPORT



In an indirect way, this verse explains the chanting of the Hare Kṛṣṇa mahā-mantra. The Hare Kṛṣṇa mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-includes both the holy name of Lord Kṛṣṇa and the name of Lord Rāma. Lord Rāma gives one the opportunity to be liberated, but simply by liberation one does not get actual spiritual benefit. Sometimes if one is liberated from the material world but has no shelter at the lotus feet of Kṛṣṇa, one falls down to the material world again. Liberation is like a state of convalescence, in which one is free from a fever but is still not healthy. Even in the stage of convalescence, if one is not very careful, one may have a relapse. Similarly, liberation does not offer as much security as the shelter of the lotus feet of Kṛṣṇa. It is stated in the śāstra:





ye 'nye 'ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ



"O Lord, the intelligence of those who think themselves liberated but who have no devotion is impure. Even though they rise to the highest point of liberation by dint of severe penances and austerities, they are sure to fall down again into material existence, for they do not take shelter at Your lotus feet." (*Śrīmad-Bhāgavatam* 10.2.32) Yuṣmad-aṅghrayaḥ refers to the lotus feet of Kṛṣṇa. If one does not take shelter of Kṛṣṇa's lotus feet, he falls down (patanty adhaḥ), even from liberation. The Hare Kṛṣṇa mahā-mantra, however, gives liberation and at the same time offers shelter at the lotus feet of Kṛṣṇa. If one takes shelter at the lotus feet of Kṛṣṇa after liberation, he develops his dormant ecstatic love for Kṛṣṇa. That is the highest perfection of life.





TEXT 258





kṛṣṇa-nāma deha' tumi more kara dhanyā



āmāre bhāsāya yaiche ei prema-vanyā



SYNONYMS



*kṛṣṇa nāma*-the holy name of Lord Kṛṣṇa; *deha'*-please give; *tumi*-you; *more*-me; *kara dhanyā*-make fortunate; *āmāre*-me; *bhāsāya*-may cause to float; *yaiche*-so that; *ei*-this; *prema*-vanyā-inundation of ecstatic love of Lord Kṛṣṇa.



TRANSLATION



"Please give me the holy name of Kṛṣṇa and thus make me fortunate, so that I also may float in the flood of love of Godhead inaugurated by Śrī Caitanya Mahāprabhu."





TEXT 259





eta bali' vandilā haridāsera caraṇa



haridāsa kahe,--"kara kṛṣṇa-saṅkīrtana"



SYNONYMS



*eta bali'*-saying this; *vandilā*-worshiped; *haridāsera caraṇa*-the lotus feet of Haridāsa Ṭhākura; *haridāsa kahe*-Haridāsa said; *kara*-just perform; *kṛṣṇa*-saṅkīrtana-chanting of the holy name of Kṛṣṇa.



TRANSLATION



After speaking in this way, Māyā worshiped the lotus feet of Haridāsa Ṭhākura, who initiated her by saying,"Just perform chanting of the Hare Kṛṣṇa mahā-mantra."



PURPORT



Now even Māyā wanted to be favored by Haridāsa Ṭhākura. Therefore Haridāsa Ṭhākura formally initiated her by asking her to chant the Hare Kṛṣṇa mahā-mantra.





TEXT 260





upadeśa pāñā māyā calilā hañā prīta



e-saba kathāte kāro nā janme pratīta



SYNONYMS



*upadeśa pāñā*-getting this instruction; *māyā*-Māyā; *calilā*-left; *hañā prīta*-being very pleased; *e-saba kathāte*-in all these narrations; *kāro*-of someone; *nā*-not; *janme*-there is; *pratīta*-faith.



TRANSLATION



After thus being instructed by Haridāsa Ṭhākura, Māyā left with great pleasure. Unfortunately, some people have no faith in these narrations.





TEXT 261





pratīta karite kahi kāraṇa ihāra



yāhāra śravaṇe haya viśvāsa sabāra



SYNONYMS



*pratīta karite*-just to make one faithful; *kahi*-I say; *kāraṇa ihāra*-the reason for this; *yāhāra śravaṇe*-hearing which; *haya*-there is; *viśvāsa*-faith; *sabāra*-of everyone.



TRANSLATION



Therefore I shall explain the reasons why people should have faith. Everyone who hears this will be faithful.





TEXT 262





caitanyāvatāre kṛṣṇa-preme lubdha hañā



brahma-śiva-sanakādi pṛthivīte janmiyā



SYNONYMS



*caitanya-avatāre*-in the incarnation of Śrī Caitanya Mahāprabhu; *kṛṣṇa-preme*-for ecstatic love of Kṛṣṇa; *lubdha hañā*-being very greedy; *brahma*-Lord Brahmā; *śiva*-Lord Śiva; *sanaka-ādi*-the Kumāras and others; *pṛthivīte*-on this earth; *janmiyā*-taking birth.



TRANSLATION



During the incarnation of Lord Caitanya to inaugurate the Kṛṣṇa consciousness movement, even such personalities as Lord Brahmā, Lord Śiva and the four Kumāras took birth upon this earth, being allured by ecstatic love of Lord Kṛṣṇa.





TEXT 263





kṛṣṇa-nāma lañā nāce, prema-vanyāya bhāse



nārada-prahlādādi āse manuṣya-prakāśe



SYNONYMS



*kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *lañā*-chanting; *nāce*-dance; *prema-vanyāya*-in the inundation of the flood of love of Godhead; *bhāse*-float; *nārada*-the sage Nārada; *prahlāda-ādi*-and devotees like Prahlāda; *āse*-come; *manuṣya*-prakāśe-as if human beings.



TRANSLATION



All of them, including the great sage Nārada and devotees like Prahlāda, came here as if human beings, chanting the holy names of Lord Kṛṣṇa together and dancing and floating in the inundation of love of Godhead.





TEXT 264





lakṣmī-ādi kari' kṛṣṇa-preme lubdha hañā



nāma-prema āsvādilā manuṣye janmiyā



SYNONYMS



*lakṣmī-ādi*-the goddess of fortune and others; *kari'*-in this way; *kṛṣṇa-preme*-for love of Kṛṣṇa; *lubdha hañā*-being greedy; *nāma-prema*-the holy name of Kṛṣṇa in love; *āsvādilā*-tasted; *manuṣye janmiyā*-taking birth in human society.



TRANSLATION



The goddess of fortune and others, allured by love of Kṛṣṇa, also came down in the form of human beings and tasted the holy name of the Lord in love.





TEXT 265





anyera kā kathā, āpane vrajendra-nandana



avatari' karena prema-rasa āsvādana



SYNONYMS



*anyera kā kathā*-what to speak of others; *āpane*-personally; *vrajendra-nandana*-the son of Nanda Mahārāja, Kṛṣṇa; *avatari'*-descending; *karena*-performs; *prema*-rasa āsvādana-tasting of the nectar of love of Kṛṣṇa.



TRANSLATION



What to speak of others, even Kṛṣṇa, the son of Nanda Mahārāja, personally descends to taste the nectar of love of Godhead in the form of the chanting of Hare Kṛṣṇa.





TEXT 266





māyā-dāsī 'prema' māge,--ithe ki vismaya?



'sādhu-kṛpā-'nāma' vinā 'prema' nā janmaya



SYNONYMS



*māyā-dāsī*-the external energy is a maidservant; *prema māge*-she wants love of Godhead; *ithe*-in this; *ki vismaya*-what is the wonder; *sādhu-kṛpā*-the mercy of the devotee; *nāma*-chanting of the holy name; *vinā*-without; *prema*-love of Godhead; *nā janmaya*-is not possible.



TRANSLATION



What is the wonder if the maidservant of Kṛṣṇa, His external energy, begs for love of Godhead? Without the mercy of a devotee and without the chanting of the holy name of the Lord, love of Godhead cannot be possible.





TEXT 267





caitanya-gosāñira līlāra ei ta' svabhāva



tribhuvana nāce, gāya, pāñā prema-bhāva



SYNONYMS



*caitanya-gosāñira*-of Lord Śrī Caitanya Mahāprabhu; *līlāra*-of the pastimes; *ei*-this; *ta'*-certainly; *sva-bhāva*-the characteristic; *tri-bhuvana nāce*-the three worlds dance; *gāya*-chant; *pāñā*-getting; *prema*-bhāva-love of Kṛṣṇa.



TRANSLATION



In the activities of Lord Śrī Caitanya Mahāprabhu, the three worlds dance and chant, having come in touch with love of Godhead. This is the characteristic of His pastimes.





TEXT 268





kṛṣṇa-ādi, āra yata sthāvara-jaṅgame



kṛṣṇa-preme matta kare kṛṣṇa-saṅkīrtane



SYNONYMS



*kṛṣṇa-ādi*-beginning from Kṛṣṇa; *āra*-and; *yata*-ail; *sthāvara*-jaṅgame-moving and nonmoving creatures; *kṛṣṇa-preme*-in love of Kṛṣṇa; *matta*-maddened; *kare*-make; *kṛṣṇa*-saṅkīrtane-chanting the holy name of Kṛṣṇa.



TRANSLATION



The holy name of Kṛṣṇa is so attractive that anyone who chants it-including all living entities, moving and nonmoving, and even Lord Kṛṣṇa Himself-becomes imbued with love of Kṛṣṇa. This is the effect of chanting the Hare Kṛṣṇa mahā-mantra.





TEXT 269





svarūpa-gosāñi kaḍacāya ye-līlā likhila



raghunātha-dāsa-mukhe ye saba śunila



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *kaḍacāya*-in his notes; *ye*-whatever; *līlā*-pastimes; *likhila*-has noted; *raghunātha*-dāsa-mukhe-from the mouth of Raghunātha dāsa Gosvāmī; *ye*-that; *saba*-all; *śunila*-I have heard.



TRANSLATION



I have heard from the mouth of Raghunātha dāsa Gosvāmī all that Svarūpa Dāmodara Gosvāmī recorded in his notes about the pastimes of Śrī Caitanya Mahāprabhu.





TEXT 270





sei saba līlā kahi saṅkṣepa kariyā



caitanya-kṛpāte likhi kṣudra-jīva hañā



SYNONYMS



*sei saba*-all those; *līlā*-pastimes; *kahi*-I say; *saṅkṣepa kariyā*-in brief; *caitanya-kṛpāte*-by the mercy of Lord Śrī Caitanya Mahāprabhu; *likhi*-I write; *kṣudra-jīva hañā*-being a very insignificant living entity.



TRANSLATION



I have briefly described those pastimes. Whatever I have written is by the mercy of Śrī Caitanya Mahāprabhu, since I am an insignificant living being.





TEXT 271





haridāsa ṭhākurera kahiluṅ mahimāra kaṇa



yāhāra śravaṇe bhaktera juḍāya śravaṇa



SYNONYMS



*haridāsa ṭhākurera*-of Haridāsa Ṭhākura; *kahiluṅ*-I have described; *mahimāra*-of the glories; *kaṇa*-a fragment; *yāhāra*-of which; *śravaṇe*-the hearing; *bhaktera*-of the devotees; *juḍāya*-satisfies; *śravaṇa*-the aural reception.



TRANSLATION



I have described but a fragment of the glories of Haridāsa Ṭhākura, Hearing this satisfies the aural reception of every devotee.





TEXT 272





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; *kṛṣṇa*-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Third Chapter, describing the glories of Śrīla Haridāsa Ṭhākura.





Chapter 4



Sanātana Gosvāmī Visits the Lord at Jagannātha Purī



The Fourth Chapter of *Antya-līlā* is summarized by Bhaktivinoda Ṭhākura in his as follows. Śrīla Sanātana Gosvāmī came alone from Mathurā to Jagannātha Purī to see Lord Caitanya. Because of bathing in bad water and not getting enough food every day while traveling on the path through Jhārikhaṇḍa Forest, he developed a disease that made his body itch. Suffering greatly from this itching, he resolved that in the presence of Śrī Caitanya Mahāprabhu he would throw himself under the wheel of Jagannātha's car and in this way commit suicide.



When Sanātana Gosvāmī came to Jagannātha Purī, he stayed under the care of Haridāsa Ṭhākura for some time, and Śrī Caitanya Mahāprabhu was very happy to see him. The Lord informed Sanātana Gosvāmī about the death of his younger brother, Anupama, who had great faith in the lotus feet of Lord Rāmacandra. One day Śrī Caitanya Mahāprabhu said to Sanātana Gosvāmī, "Your decision to commit suicide is the result of the mode of ignorance. One cannot get love of God simply by committing suicide. You have already dedicated your life and body to My service; therefore your body does not belong to you, nor do you have any right to commit suicide. I have to execute many devotional services through your body. I want you to preach the cult of devotional service and go to Vṛndāvana to excavate the lost holy places." After having thus spoken, Śrī Caitanya Mahāprabhu left, and Haridāsa Ṭhākura and Sanātana Gosvāmī had many talks about this subject.



One day Sanātana Gosvāmī was summoned by Śrī Caitanya Mahāprabhu, who wanted him to come to Yameśvara-ṭoṭā. Sanātana Gosvāmī reached the Lord through the path along the beach by the sea. When Śrī Caitanya Mahāprabhu asked Sanātana Gosvāmī which way he had come, Sanātana replied, "Many servitors of Lord Jagannātha come and go on the path by the Siṁha-dvāra gate of the Jagannātha temple. Therefore, I did not go by that path, but instead went by the beach." Sanātana Gosvāmī did not realize that there were burning blisters on his feet because of the heat of the sand. Śrī Caitanya Mahāprabhu was pleased to hear about Sanātana Gosvāmī's great respect for the temple of Lord Śrī Jagannātha.



Because his disease produced wet sores on his body, Sanātana Gosvāmī used to avoid embracing Śrī Caitanya Mahāprabhu, but nevertheless the Lord would embrace him by force. This made Sanātana Gosvāmī very unhappy, and therefore he consulted Jagadānanda Paṇḍita about what he should do. Jagadānanda advised him to return to Vṛndāvana after the cart festival of Jagannātha, but when Śrī Caitanya Mahāprabhu heard about this instruction, He chastised Jagadānanda Paṇḍita and reminded him that Sanātana Gosvāmī was senior to him and also more learned, Śrī Caitanya Mahāprabhu informed Sanātana Gosvāmī that because Sanātana was a pure devotee, the Lord was never inconvenienced by his bodily condition. Because the Lord was a sannyāsī, He did not consider one body better than another. The Lord also informed him that He was maintaining Sanātana and the other devotees just like a father. Therefore the moisture oozing from Sanātana's itching skin did not affect the Lord at all. After speaking with Sanātana Gosvāmī in this way, the Lord again embraced him, and after this embrace, Sanātana Gosvāmī became free from the disease. The Lord ordered Sanātana Gosvāmī to stay with Him for that year, and the next year, after seeing the Ratha-yātrā festival, he left Puruṣottama-kṣetra and returned to Vṛndāvana.



After meeting Śrī Caitanya Mahāprabhu, Śrī Rūpa Gosvāmī also returned to Bengal, where he remained for one year. Whatever money he owned, he distributed among his relatives, the brāhmaṇas and the temples. In this way he completely retired and returned to Vṛndāvana to meet Sanātana Gosvāmī.



After narrating these incidents, Kṛṣṇadāsa Kavirāja Gosvāmī has given a list of the main books of Sanātana Gosvāmī, Śrīla Rūpa Gosvāmī and Jīva Gosvāmī.





TEXT 1





vṛndāvanāt punaḥ prāptaṁ



śrī-gauraḥ śrī-sanātanam



deha-pātād avan snehāt



śuddhaṁ cakre parīkṣayā



SYNONYMS



*vṛndāvanāt*-from Vṛndāvana; *punaḥ*-again; *prāptam*-received; *śrī-gauraḥ*-Lord Śrī Caitanya Mahāprabhu; *śrī-sanātanam*-Śrī Sanātana Gosvāmī; *deha*-pātāt-from giving up his body; *avan*-protecting; *snehāt*-by affection; *śuddham*-pure; *cakre*-made; *parīkṣayā*-by examination.



TRANSLATION



When Sanātana Gosvāmī returned from Vṛndāvana, Śrī Caitanya Mahāprabhu affectionately saved him from his determination to commit suicide. Then, after testing him, Śrī Caitanya Mahāprabhu purified his body.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Śrī Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Lord Caitanya! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of Lord Śrī Caitanya Mahāprabhu!





TEXT 3





nīlācala haite rūpa gauḍe yabe gelā



mathurā haite sanātana nīlācala āilā



SYNONYMS



*nīlācala haite*-from Nīlācala (Jagannātha Purī); rūpa-Śrīla Rūpa Gosvāmī; *gauḍe*-to Bengal; *yabe*-when; *gelā*-went; *mathurā haite*-from Mathurā; *sanātana*-Sanātana Gosvāmī; *nīlācala āilā*-came to Jagannātha Purī.



TRANSLATION



When Śrīla Rūpa Gosvāmī returned from Jagannātha Purī to Bengal, Sanātana Gosvāmī went from Mathurā to Jagannātha Purī to see Śrī Caitanya Mahāprabhu.





TEXT 4





jhārikhaṇḍa-vanapathe āilā ekelā caliyā



kabhu upavāsa, kabhu carvaṇa kariyā



SYNONYMS



*jhārikhaṇḍa*-known as Jhārikhaṇḍa; *vana*-pathe-through the path of the forest of central India; *āilā*-came; *ekelā*-alone; *caliyā*-walking; *kabhu*-sometimes; *upavāsa*-fasting; *kabhu*-sometimes; *carvaṇa kariyā*-chewing.



TRANSLATION



Sanātana Gosvāmī walked alone on the path through Jhārikhaṇḍa Forest in central India. Sometimes he fasted, and sometimes he would eat.





TEXT 5





jhārikhaṇḍera jalera doṣe, upavāsa haite



gātre kaṇḍu haila, rasā paḍe khājuyāite



SYNONYMS



*jhārikhaṇḍera*-at the place known as Jhārikhaṇḍa; *jalera*-of the water; *doṣe*-by the fault; *upavāsa haite*-by fasting; *gātre*-on the body; *kaṇḍu*-itches; *haila*-there were; *rasā*-fluid; *paḍe*-oozes out; *khājuyāite*-by itching.



TRANSLATION



Because of bad water in Jhārikhaṇḍa and because of fasting, Sanātana Gosvāmī contracted a disease that made his body itch. Thus he was afflicted with itching sores from which fluid oozed.





TEXT 6





nirveda ha-ila pathe, karena vicāra



'nīca-jāti, deha mora--atyanta asāra



SYNONYMS



*nirveda ha*-ila-there was disappointment; *pathe*-on the path; *karena vicāra*-he considered; *nīca-jāti*-of a lower caste; *deha mora*-my body; *atyanta*-completely; *asāra*-useless for devotional service.



TRANSLATION



In disappointment, Sanātana Gosvāmī considered, "I am of a low caste, and my body is useless for devotional service.





TEXT 7





jagannāthe gele tāṅra darśana nā pāimu



prabhura darśana sadā karite nārimu



SYNONYMS



*jagannāthe*-to Jagannātha Purī; *gele*-when I go; *tāṅra*-His; *darśana*-visit; *nā pāimu*-I shall not get; *prabhura darśana*-seeing Lord Śrī Caitanya Mahāprabhu; *sadā*-always; *karite*-to do; *nārimu*-I shall not be able.



TRANSLATION



"When I go to Jagannātha Purī, I shall not be able to see Lord Jagannātha, nor shall I always be able to see Śrī Caitanya Mahāprabhu.





TEXT 8





mandira-nikaṭe śuni tāṅra vāsā-sthiti



mandira-nikaṭe yāite mora nāhi śakti



SYNONYMS



*mandira*-nikaṭe-near the temple; *śuni*-I hear; *tāṅra*-His; *vāsā*-sthiti-residential place; *mandira*-nikaṭe-near the temple; *yāite*-to go; *mora*-my; *nāhi śakti*-there is no power



TRANSLATION



"I have heard that the residential quarters of Śrī Caitanya Mahāprabhu are near the temple of Jagannātha. But I shall not have the power to go near the temple.





TEXT 9





jagannāthera sevaka phere kārya-anurodhe



tāṅra sparśa haile mora habe aparādhe



SYNONYMS



*jagannāthera*-of Lord Jagannātha; *sevaka*-different servants; *phere*-move about; *kārya*-anurodhe-because of different duties; *tāṅra*-of them; *sparśa*-touch; *haile*-if there is; *mora*-my; *habe*-there will be; *aparādhe*-offense.



TRANSLATION



"The servants of Lord Jagannātha generally move about tending to their duties, but if they touch me I shall be an offender.





TEXT 10





tāte yadi ei deha bhāla-sthāne diye



duḥkha-śānti haya āra sad-gati pāiye



SYNONYMS



*tāte*-therefore; *yadi*-if; *ei*-this; *deha*-body; *bhāla-sthāne*-in a good place; *diye*-I sacrifice; *duḥkha-śānti*-appeasement of unhappiness; *haya*-there is; *āra*-and; *sat*-gati-good destination; *pāiye*-I get.



TRANSLATION



"Therefore if I sacrifice this body in a good place, my unhappiness will be mitigated, and I shall attain an exalted destination.





TEXT 11





jagannātha ratha-yātrāya ha-ibena bāhira



tāṅra ratha-cākāya chāḍimu ei śarīra



SYNONYMS



*jagannātha ratha*-yātrāya-on the occasion of the car festival of Lord Jagannātha; *ha-ibena bāhira*-He will be out; *tāṅra*-of Him; *ratha*-cākāya-under the wheel of the cart; *chāḍimu*-I shall give up; *ei śarīra*-this body



TRANSLATION



"During the Ratha-yātrā festival, when Lord Jagannātha comes out of the temple, I shall give up this body under the wheel of His cart.





TEXT 12





mahāprabhura āge, āra dekhi' jagannātha



rathe deha chāḍimu,--ei parama-puruṣārtha'



SYNONYMS



*mahāprabhura āge*-in front of Śrī Caitanya Mahāprabhu; *āra*-and; *dekhi' jagannātha*-after seeing Lord Jagannātha; *rathe*-under the cart; *deha chāḍimu*-I shall give up this body; *ei*-this; *parama-puruṣa-artha*-the highest benediction of life.



TRANSLATION



"After seeing Lord Jagannātha, I shall give up my body under the wheel of the cart in the presence of Śrī Caitanya Mahāprabhu. This will be the highest benediction of my life."





TEXT 13





ei ta' niścaya kari' nīlācale āilā



loke puchi' haridāsa-sthāne uttarilā



SYNONYMS



*ei ta'*-in this way; *niścaya kari'*-ascertaining; *nīlācale āilā*-came to Jagannātha Purī; *loke puchi'*-inquiring from people; *haridāsa-sthāne*-the place of Haridāsa Ṭhākura; *uttarilā*-approached.



TRANSLATION



Having made this resolution, Sanātana Gosvāmī went to Nīlācala, where he inquired directions from people and approached the residence of Haridāsa Ṭhākura.





TEXT 14





haridāsera kailā teṅha caraṇa vandana



jāni' haridāsa tāṅre kailā āliṅgana



SYNONYMS



*haridāsera*-of Haridāsa Ṭhākura; *kailā*-did; *teṅha*-he; *caraṇa vandana*-worshiping the lotus feet; *jāni'*-knowing; *haridāsa*-Haridāsa Ṭhākura; *tāṅre*-him; *kailā āliṅgana*-embraced.



TRANSLATION



He offered his respects to the lotus feet of Haridāsa Ṭhākura, who knew him and thus embraced him.





TEXT 15





mahāprabhu dekhite tāṅra utkaṇṭhita mana



haridāsa kahe,--'prabhu āsibena ekhana'



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *dekhite*-to see; *tāṅra*-his; *utkaṇṭhita*-anxious; *mana*-mind; *haridāsa kahe*-Haridāsa said; *prabhu*-Śrī Caitanya Mahāprabhu; *āsibena ekhana*-will come here.



TRANSLATION



Sanātana Gosvāmī was very eager to see the lotus feet of Śrī Caitanya Mahāprabhu. Therefore Haridāsa Ṭhākura said, "The Lord is coming here very soon."





TEXT 16





hena-kāle prabhu 'upala-bhoga' dekhiyā



haridāse milite āilā bhakta-gaṇa lañā



SYNONYMS



*hena*-kāle-at this time; *prabhu*-Śrī Caitanya Mahāprabhu; *upala-bhoga*-the upala-bhoga offering to Lord Jagannātha; *dekhiyā*-after seeing; *haridāse*-Haridāsa; *milite*-to meet; *āilā*-came; *bhakta*-gaṇa lañā-with other devotees.



TRANSLATION



At that very moment, Śrī Caitanya Mahāprabhu, after visiting the temple of Jagannātha to see the offering of upala-bhoga [morning refreshments], came with His other devotees to see Haridāsa Ṭhākura.





TEXT 17





prabhu dekhi' duṅhe paḍe daṇḍavat hañā



prabhu āliṅgilā haridāsere uṭhāñā



SYNONYMS



*prabhu dekhi'*-seeing Lord Śrī Caitanya Mahāprabhu; *duṅhe*-both of them; *paḍe*-fell down; *daṇḍavat hañā*-flat like rods; *prabhu*-Śrī Caitanya Mahāprabhu; *āliṅgilā*-embraced; *haridāsere*-Haridāsa Ṭhākura; *uṭhāñā*-after lifting.



TRANSLATION



Seeing Śrī Caitanya Mahāprabhu, they both immediately fell flat like rods to offer obeisances. The Lord then lifted Haridāsa and embraced him.





TEXT 18





haridāsa kahe,--'sanātana kare namaskāra'



sanātane dekhi' prabhu hailā camatkāra



SYNONYMS



*haridāsa kahe*-Haridāsa said; *sanātana*-Sanātana Gosvāmī; *kare namaskāra*-is offering his obeisances; *sanātane dekhi'*-seeing Sanātana Gosvāmī; *prabhu*-Śrī Caitanya Mahāprabhu; *hailā camatkāra*-became very surprised.



TRANSLATION



Haridāsa Ṭhākura said to Śrī Caitanya Mahāprabhu, "Here is Sanātana Gosvāmī offering his obeisances." Seeing Sanātana Gosvāmī, the Lord was greatly surprised.





TEXT 19





sanātane āliṅgite prabhu āgu hailā



pāche bhāge sanātana kahite lāgilā



SYNONYMS



*sanātane*-Sanātana Gosvāmī; *āliṅgite*-to embrace; *prabhu*-Śrī Caitanya Mahāprabhu; *āgu hailā*-came forward; *pāche*-back; *bhāge*-runs; *sanātana*-Sanātana Gosvāmī; *kahite lāgilā*-began to speak.



TRANSLATION



When Śrī Caitanya Mahāprabhu came forward to embrace him, Sanātana backed away and spoke as fol Iows.





TEXT 20





"more nā chuṅiha, prabhu, paḍoṅ tomāra pāya



eke nīca-jāti adhama, āra kaṇḍu-rasā gāya



SYNONYMS



*more*-me; *nā chuṅiha*-please do not touch; *prabhu*-my Lord; *paḍoṅ*-I fall down; *tomāra pāya*-at Your feet; *eke*-on one side; *nīca-jāti*-of a low caste; *adhama*-the lowest of mankind; *āra*-and; *kaṇḍu-rasā*-a disease of wet, itching infections; *gāya*-on the body.



TRANSLATION



"My Lord, please do not touch me. I fall at Your lotus feet. I am the lowest of men, having been born of a low caste. Besides that, I have infections on my body."





TEXT 21





balātkāre prabhu tāṅre āliṅgana kaila



kaṇḍu-kleda mahāprabhura śrī-aṅge lāgila



SYNONYMS



*balātkāre*-by force; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *āliṅgana kaila*-embraced; *kaṇḍu-kleda*-the moisture of weeping itches; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *śrī*-transcendental; *aṅge*-body; *lāgila*-touched.



TRANSLATION



Śrī Caitanya Mahāprabhu, however, embraced Sanātana Gosvāmī by force. Thus the moisture oozing from the itching sores touched the transcendental body of Śrī Caitanya Mahāprabhu.





TEXT 22





saba bhakta-gaṇe prabhu milāilā sanātane



sanātana kailā sabāra caraṇa vandane



SYNONYMS



*saba*-all; *bhakta*-gaṇe-devotees; *prabhu*-Śrī Caitanya Mahāprabhu; *milāilā*-introduced; *sanātane*-to Sanātana Gosvāmī; *sanātana*-Sanātana Gosvāmī; *kailā*-did; *sabāra*-of all of them; *caraṇa vandane*-worshiping the lotus feet.



TRANSLATION



The Lord introduced all the devotees to Sanātana Gosvāmī, who offered his respectful obeisances unto the lotus feet of them all.





TEXT 23





prabhu lañā vasilā piṇḍāra upare bhakta-gaṇa



piṇḍāra tale vasilā haridāsa sanātana



SYNONYMS



*prabhu lañā*-with Śrī Caitanya Mahāprabhu; *vasilā*-sat down; *piṇḍāra upare*-upon the raised platform; *bhakta-gaṇa*-all the devotees; *piṇḍāra tale*-below the platform; *vasilā*-sat down; *haridāsa sanātana*-Haridāsa Ṭhākura and Sanātana Gosvāmī.



TRANSLATION



The Lord and His devotees sat on a raised platform, and below that sat Haridāsa Ṭhākura and Sanātana Gosvāmī.





TEXT 24





kuśala-vārtā mahāprabhu puchena sanātane



teṅha kahena,--'parama maṅgala dekhinu caraṇe'



SYNONYMS



*kuśala*-of well-being; *vārtā*-news; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *puchena*-inquires; *sanātane*-from Sanātana Gosvāmī; *teṅha kahena*-he said; *parama maṅgala*-everything is auspicious; *dekhinu caraṇe*-I have seen Your lotus feet.



TRANSLATION



Śrī Caitanya Mahāprabhu inquired from Sanātana about news of his well-being. Sanātana replied, "Everything is auspicious because I have seen Your lotus feet."





TEXT 25





mathurāra vaiṣṇava-sabera kuśala puchilā



sabāra kuśala sanātana jānāilā



SYNONYMS



*mathurāra*-of Mathurā; *vaiṣṇava-sabera*-of all the Vaiṣṇavas; *kuśala puchilā*-inquired about the auspiciousness; *sabāra kuśala-the well*-being of all of them; *sanātana*-Sanātana Gosvāmī; *jānāilā*-informed.



TRANSLATION



When the Lord asked about all the Vaiṣṇavas at Mathurā, Sanātana Gosvāmī informed Him of their good health and fortune.





TEXT 26





prabhu kahe,--"ihāṅ rūpa chila daśa-māsa



ihāṅ haite gauḍe gelā, haila dina daśa



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *ihāṅ*-here; *rūpa*-Rūpa Gosvāmī; *chila*-was; *daśa*-māsa-ten months; *ihāṅ haite*-from here; *gauḍe gelā*-has gone to Bengal; *haila*-it was; *dina*-days; *daśa*-ten.



TRANSLATION



Śrī Caitanya Mahāprabhu informed Sanātana Gosvāmī, "Śrīla Rūpa Gosvāmī was here for ten months. He left for Bengal just ten days ago.





TEXT 27





tomāra bhāi anupamera haila gaṅgā-prāpti



bhāla chila, raghunāthe dṛḍha tāra bhakti"



SYNONYMS



*tomāra bhāi*-your brother; *anupamera*-of Anupama; *haila*-was; *gaṅgā*-prāpti-death; *bhāla chila*-he was a very good man; *raghu*-nāthe-unto Lord Raghunātha (Lord Rāmacandra); *dṛḍha*-firm; *tāra bhakti*-his devotion.



TRANSLATION



"Your brother Anupama is now dead. He was a very good devotee who had firm conviction in Raghunātha [Lord Rāmacandra]."





TEXT 28





sanātana kahe,--"nīca-vaṁśe mora janma



adharma anyāya yata,--āmāra kula-dharma



SYNONYMS



*sanātana kahe*-Sanātana Gosvāmī said; *nīca-vaṁśe*-in a low family; *mora janma*-my birth; *adharma*-irreligion; *anyāya*-sinful activities; *yata*-all; *āmāra*-my; *kula*-dharma-family business.



TRANSLATION



Sanātana Gosvāmī said, "I was born in a low family, for my family commits all kinds of irreligious acts that violate the scriptural injunctions.





TEXT 29





hena vaṁśa ghṛṇā chāḍi' kailā aṅgīkāra



tomāra kṛpāya vaṁśe maṅgala āmāra



SYNONYMS



*hena*-such; *vaṁśa*-family; *ghṛṇā*-hatred; *chāḍi'*-giving up; *kailā*-You have done; *aṅgīkāra*-acceptance; *tomāra*-Your; *kṛpāya*-by mercy; *vaṁśe*-in the family; *maṅgala*-auspiciousness; *āmāra*-my.



TRANSLATION



"My Lord, without hatred for my family You have accepted me as Your servant. Only by Your mercy is there good fortune in my family.





TEXT 30





sei anupama-bhāi śiśu-kāla haite



raghunātha-upāsanā kare dṛḍha-citte



SYNONYMS



*sei*-that; *anupama*-bhāi-brother named Anupama; *śiśu*-kāla haite-from the beginning of childhood; *raghu-nātha*-of Lord Rāmacandra; *upāsanā*-worship; *kare*-performs; *dṛḍha*-citte-with great determination.



TRANSLATION



"From the very beginning of his childhood, my younger brother Anupama was a great devotee of Raghunātha [Lord Rāmacandra], and he worshiped Him with great determination.





TEXT 31





rātri-dine raghunāthera 'nāma' āra 'dhyāna'



rāmāyaṇa niravadhi śune, kare gāna



SYNONYMS



*rātri*-dine-day and night; *raghu-nāthera*-of Lord Rāmacandra; *nāma*-holy name; *āra*-and; *dhyāna*-meditation; *rāmāyaṇa*-the epic about the activities of Lord Rāmacandra known as the Rāmāyaṇa; *niravadhi*-continuously; *śune*-hears; *kare gāna*-chants.



TRANSLATION



"He always chanted the holy name of Raghunātha and meditated upon Him. He continuously heard about the activities of the Lord from the *Rāmāyaṇa* and chanted about them.





TEXT 32





āmi āra rūpa--tāra jyeṣṭha-sahodara



āmā-doṅhā-saṅge teṅha rahe nirantara



SYNONYMS



*āmi*-I; *āra*-and; *rūpa*-Rūpa Gosvāmī; *tāra*-his; *jyeṣṭha*-sahodara-elder brothers; *āmā-doṅhā*-the two of us; *saṅge*-with; *teṅha*-he; *rahe*-remains; *nirantara*-continuously.



TRANSLATION



"Rūpa and I are his elder brothers. He stayed with us continuously.





TEXT 33





āmā-sabā-saṅge kṛṣṇa-kathā, bhāgavata śune



tāhāra parīkṣā kailuṅ āmi-dui-jane



SYNONYMS



*āmā-sabā*-all of us; *saṅge*-with; *kṛṣṇa*-kathā-talks about Lord Kṛṣṇa; *bhāgavata śune*-hears Śrīmad-Bhāgavatam; *tāhāra*-his; *parīkṣā*-examination; *kailuṅ*-did; *āmi*-dui-jane-both of us.



TRANSLATION



"He heard *Śrīmad-Bhāgavatam* and talks about Lord Kṛṣṇa with us, and both of us examined him.





TEXT 34





śunaha vallabha, kṛṣṇa--parama-madhura



saundarya, mādhurya, prema-vilāsa--pracura



SYNONYMS



*śunaha*-please hear; *vallabha*-dear Vallabha; *kṛṣṇa*-Lord Kṛṣṇa; *parama*-madhura-supremely attractive; *saundarya*-beauty; *mādhurya*-sweetness; *prema*-vilāsa-pastimes of love; *pracura*-without limitation.



TRANSLATION



" 'Dear Vallabha,' we said, 'please hear from us. Lord Kṛṣṇa is supremely attractive. His beauty, sweetness and pastimes of love are without limit.





TEXT 35





kṛṣṇa-bhajana kara tumi āmā-duṅhāra saṅge



tina bhāi ekatra rahimu kṛṣṇa-kathā-raṅge"



SYNONYMS



*kṛṣṇa*-bhajana-devotional service to Lord Kṛṣṇa; *kara*-engage in; *tumi*-you; *āmā-duṅhāra*-the two of us; *saṅge*-with; *tina bhāi*-three brothers; *ekatra*-in one place; *rahimu*-we shall stay; *kṛṣṇa-kathā*-of the pastimes of Lord Kṛṣṇa; *raṅge*-in enjoyment.



TRANSLATION



" 'Engage yourself in devotional service to Kṛṣṇa with both of us. We three brothers shall stay together and enjoy discussing the pastimes of Lord Kṛṣṇa.'





TEXT 36





ei-mata bāra-bāra kahi dui-jana



āmā-duṅhāra gaurave kichu phiri' gela mana



SYNONYMS



*ei-mata*-in this way; *bāra*-bāra-again and again; *kahi*-we speak; *dui*-jana-two persons; *āmā-duṅhāra*-of us both; *gaurave*-out of respect; *kichu*-somewhat; *phiri' gela*-turned; *mana*-mind.



TRANSLATION



"In this way we both spoke to him again and again, and because of this persuasion and his respect for us, his mind turned somewhat toward our instructions.





TEXT 37





"tomā-duṅhāra ājñā āmi kemane laṅghimu?



dīkṣā-mantra deha' kṛṣṇa-bhajana karimu"



SYNONYMS



*tomā*-of you; *duṅhāra*-of both; *ājñā*-the order; *āmi*-I; *kemane*-how; *laṅghimu*-shall disobey; *dīkṣā*-initiation; *mantra*-mantra; *deha'*-just give; *kṛṣṇa*-bhajana-devotional service to Kṛṣṇa; *karimu*-I shall perform.



TRANSLATION



"Vallabha replied, 'My dear brothers, how can I disobey your orders? Initiate me into the Kṛṣṇa mantra so that I may perform devotional service to Lord Kṛṣṇa.'





TEXT 38





eta kahi' rātri-kāle karena cintana



kemane chāḍimu raghunāthera caraṇa



SYNONYMS



*eta kahi'*-saying this; *rātri*-kāle-at night; *karena cintana*-began to think; *kemane*-how; *chāḍimu*-shall I give up; *raghu-nāthera caraṇa*-the lotus feet of Lord Raghunātha?'



TRANSLATION



"After saying this, at night he began to think, 'How shall I give up the lotus feet of Lord Raghunātha?'





TEXT 39





saba rātri krandana kari' kaila jāgaraṇa



prātaḥ-kāle āmā-duṅhāya kaila nivedana



SYNONYMS



*saba rātri*-throughout the whole night; *krandana*-crying; *kari'*-doing; *kaila jāgaraṇa*-remained awake; *prātaḥ-kāle*-in the morning; *āmā-duṅhāya*-to the two of us; *kaila*-made; *nivedana*-submission.



TRANSLATION



"He stayed up all night and cried. In the morning, he came to us and submitted the following plea.





TEXT 40





'raghunāthera pāda-padme veciyāchoṅ māthā



kāḍite nā pāroṅ māthā, pāṅa baḍa vyathā



SYNONYMS



*raghu-nāthera*-of Lord Rāmacandra; *pāda*-padme-at the lotus feet; *veciyāchoṅ māthā*-I have sold my head; *kāḍite*-to take away; *nā pāroṅ*-I am unable; *māthā*-the head; *pāṅa*-I get; *baḍa vyathā*-too much pain.



TRANSLATION



" 'I have sold my head at the lotus feet of Lord Rāmacandra. I cannot take it away. That would be too painful for me.





TEXT 41





kṛpā kari' more ājñā deha' dui-jana



janme-janme sevoṅ raghunāthera caraṇa



SYNONYMS



*kṛpā kari'*-being merciful; *more*-unto me; *ājñā deha'*-give the order; *dui*-jana-both of you; *janme*-janme-life after life; *sevoṅ*-let me serve; *raghunāthera caraṇa*-the lotus feet of Lord Raghunātha.



TRANSLATION



" 'Both of you please be merciful to me and order me in such a way so that life after life I may serve the lotus feet of Lord Raghunātha.





TEXT 42





raghunāthera pāda-padma chāḍāna nā yāya



chāḍibāra mana haile prāṇa phāṭi' yāya'



SYNONYMS



*raghu-nāthera*-of Lord Raghunātha; *pāda*-padma-lotus feet; *chāḍāna nā yāya*-it is impossible to give up; *chāḍibāra*-of giving up; *mana haile*-when I think; *prāṇa*-my heart; *phāṭi' yāya*-breaks.



TRANSLATION



" 'It is impossible for me to give up the lotus feet of Lord Raghunātha. When I even think of giving them up, my heart breaks.'





TEXT 43





tabe āmi-duṅhe tāre āliṅgana kailuṅ



'sādhu, dṛḍha-bhakti tomāra '--kahi' praśaṁsiluṅ



SYNONYMS



*tabe*-at that time; *āmi*-duṅhe-both of us; *tāre*-him; *āliṅgana kailuṅ*-embraced; *sādhu*-very good; *dṛḍha*-very determined; *bhakti*-devotion; *tomāra*-your; *kahi'*-saying; *praśaṁsiluṅ*-we praised.



TRANSLATION



"Upon hearing this, both of us embraced him and encouraged him by saying, 'You are a great saintly devotee, for your determination in devotional service is fixed.' In this way we both praised him.





TEXT 44





ye vaṁśera upare tomāra haya kṛpā-leśa



sakala maṅgala tāhe khaṇḍe saba kleśa'



SYNONYMS



*ye vaṁśera*-which family; *upare*-upon; *tomāra*-Your; *haya*-there is; *kṛpā*-leśa-little mercy; *sakala maṅgala*-all auspiciousness; *tāhe*-on that; *khaṇḍe*-are destroyed; *saba*-all; *kleśa*-miserable conditions.



TRANSLATION



"My dear Lord, the family upon which You bestow even a little mercy is always fortunate, for such mercy makes all miseries disappear."





TEXT 45





gosāñi kahena,--"ei-mata murāri-gupta



pūrve āmi parīkṣiluṅ tāra ei rīta



SYNONYMS



*gosāñi kahena*-Śrī Caitanya Mahāprabhu replied; *ei-mata*-in this way; *murāri*-gupta-Murāri Gupta; *pūrve*-formerly; *āmi*-I; *parīkṣiluṅ*-examined; *tāra*-of him; *ei*-this; *rīta*-manner.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "There was a similar incident concerning Murāri Gupta. Formerly I examined him, and his determination was similar.





TEXT 46





sei bhakta dhanya, ye nā chāḍe prabhura caraṇa



sei prabhu dhanya, ye nā chāḍe nija-jana



SYNONYMS



*sei bhakta*-that devotee; *dhanya*-glorious; *ye*-who; *nā*-not; *chāḍe*-gives up; *prabhura caraṇa*-the lotus feet of the Lord; *sei prabhu*-that Personality of Godhead; *dhanya*-glorious; *ye*-who; *nā*-not; *chāḍe*-gives up; *nija*-jana-His servant.



TRANSLATION



"Glorious is that devotee who does not give up the shelter of his Lord, and glorious is that Lord who does not abandon His servant.





TEXT 47





durdaive sevaka yadi yāya anya sthāne



sei ṭhākura dhanya tāre cule dhari' āne



SYNONYMS



*durdaive*-by chance; *sevaka*-the servant; *yadi*-if; *yāya*-goes; *anya sthāne*-to another place; *sei ṭhākura*-that master; *dhanya*-glorified; *tāre*-him; *cule*-by the hair; *dhari'*-capturing; *āne*-brings back.



TRANSLATION



"If by chance a servant falls down and goes somewhere else, glorious is that master who captures him and brings him back by the hair.





TEXT 48





bhāla haila, tomāra ihāṅ haila āgamane



ei ghare raha ihāṅ haridāsa-sane



SYNONYMS



*bhāla haila*-it was very good; *tomāra*-your; *ihāṅ*-here; *haila*-there was; *āgamane*-arrival; *ei ghare*-in this room; *raha*-remain; *ihāṅ*-here; *haridāsa*-sane-with Haridāsa Ṭhākura.



TRANSLATION



"It is very good that you have arrived here. Now stay in this room with Haridāsa Ṭhākura.





TEXT 49





kṛṣṇa-bhakti-rase duṅhe parama pradhāna



kṛṣṇa-rasa āsvādana kara, laha kṛṣṇa-nāma"



SYNONYMS



*kṛṣṇa*-of Lord Kṛṣṇa; *bhakti-rase*-in the transcendental mellow of devotional service; *duṅhe*-both of you; *parama pradhāna*-highly expert; *kṛṣṇa-rasa*-the transcendental taste of Kṛṣṇa; *āsvādana*-relishing; *kara*-do; *laha kṛṣṇa*-nāma-chanting the holy name of Kṛṣṇa.



TRANSLATION



"Both of you are expert in understanding the mellows of Lord Kṛṣṇa's devotional service. Therefore you should both continue relishing the taste for such activities and chanting the Hare Kṛṣṇa mahā-mantra."





TEXT 50





eta bali' mahāprabhu uṭhiyā calilā



govinda-dvārāya duṅhe prasāda pāṭhāilā



SYNONYMS



*eta bali'*-saying this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *uṭhiyā calilā*-got up and left; *govinda*-dvārāya-through Govinda; *duṅhe*-to both of them; *prasāda pāṭhāilā*-sent prasāda.



TRANSLATION



Having said this, Śrī Caitanya Mahāprabhu got up and left, and through Govinda He sent prasāda for them to eat.





TEXT 51





ei-mata sanātana rahe prabhu-sthāne



jagannāthera cakra dekhi' karena praṇāme



SYNONYMS



*ei-mata*-in this way; *sanātana*-Sanātana Gosvāmī; *rahe*-remains; *prabhu*-sthāne-under the care of Śrī Caitanya Mahāprabhu; *jagannāthera*-of Lord Jagannātha; *cakra*-the wheel on the top of the temple; *dekhi'*-seeing; *karena praṇāme*-offers respectful obeisances.



TRANSLATION



In this way, Sanātana Gosvāmī stayed under the care of Śrī Caitanya Mahāprabhu. He would see the wheel on the pinnacle of the Jagannātha temple and offer respectful obeisances.





TEXT 52





prabhu āsi' prati-dina milena dui-jane



iṣṭa-goṣṭhī, kṛṣṇa-kathā kahe kata-kṣaṇe



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *āsi'*-coming; *prati*-dina-every day; *milena dui*-jane-meets both of them; *iṣṭa*-goṣṭhī-discussion; *kṛṣṇa*-kathā-topics of Lord Kṛṣṇa; *kahe*-speaks; *kata-kṣaṇe*-for some time.



TRANSLATION



Every day Śrī Caitanya Mahāprabhu would go there to meet these two stalwart devotees and discuss topics of Kṛṣṇa with them for some time.





TEXT 53





divya prasāda pāya nitya jagannātha-mandire



tāhā āni' nitya avaśya dena doṅhākāre



SYNONYMS



*divya*-first-class; *prasāda*-prasāda; *pāya*-gets; *nitya*-daily; *jagannātha*-mandire-at the temple of Lord Jagannātha; *tāhā āni'*-bringing that; *nitya*-daily; *avaśya*-certainly; *dena*-delivers; *doṅhākāre*-to both of them.



TRANSLATION



The offerings of prasāda in the temple of Lord Jagannātha were of the highest quality. Śrī Caitanya Mahāprabhu would bring this prasāda and deliver it to both devotees.





TEXT 54





eka-dina āsi' prabhu duṅhāre mililā



sanātane ācambite kahite lāgilā



SYNONYMS



*eka-dina*-one day; *āsi'*-coming; *prabhu*-Śrī Caitanya Mahāprabhu; *duṅhāre mililā*-met both of them; *sanātane*-unto Sanātana Gosvāmī; *ācambite*-all of a sudden; *kahite lāgilā*-began to speak.



TRANSLATION



One day when the Lord came to meet them, He suddenly began speaking to Sanātana Gosvāmī.





TEXT 55





"sanātana, deha-tyāge kṛṣṇa yadi pāiye



koṭi-deha kṣaṇeke tabe chāḍite pāriye



SYNONYMS



*sanātana*-My dear Sanātana; *deha-tyāge*-by committing suicide; *kṛṣṇa*-Lord Kṛṣṇa; *yadi*-if; *pāiye*-I can get; *koṭi*-deha-millions of bodies; *kṣaṇeke*-in a moment; *tabe*-then; *chāḍite pāriye*-I can give up.



TRANSLATION



"My dear Sanātana," He said, "if I could attain Kṛṣṇa by committing suicide, I would certainly give up millions of bodies without a moment's hesitation.





TEXT 56





deha-tyāge kṛṣṇa nā paī, pāiye bhajane



kṛṣṇa-prāptyera upāya kona nāhi 'bhakti' vine



SYNONYMS



*deha-tyāge*-by giving up the body; *kṛṣṇa*-Lord Kṛṣṇa; *nā pāi*-I do not get; *pāiye*-I get; *bhajane*-by devotional service; *kṛṣṇa-prāptyera*-to get the shelter of Kṛṣṇa; *upāya*-means; *kona*-any; *nāhi*-there is not; *bhakti vine*-without devotional service.



TRANSLATION



"You should know that one cannot attain Kṛṣṇa simply by giving up the body. Kṛṣṇa is attainable by devotional service. There is no other meas to attain Him.





TEXT 57





deha-tyāgādi yata, saba--tamo-dharma



tamo-rajo-dharme kṛṣṇera nā pāiye marma



SYNONYMS



*deha*-tyāga-ādi-beginning with giving up the material body; *yata*-as many; *saba*-all; *tamaḥ*-dharma-performed under the mode of ignorance; *tamaḥ-rajaḥ-dharme*-by remaining in the modes of ignorance and passion; *kṛṣṇera*-of Lord Kṛṣṇa; *nā pāiye*-I cannot attain; *marma*-the truth.



TRANSLATION



"Acts such as suicide are influenced by the mode of ignorance, and in ignorance and passion one cannot understand who Kṛṣṇa is.





TEXT 58





'bhakti' vinā kṛṣṇe kabhu nahe 'premodaya'



prema vinā kṛṣṇa-prāpti anya haite naya



SYNONYMS



*bhakti vinā*-without devotional service; *kṛṣṇe*-unto Kṛṣṇa; *kabhu*-at any time; *nahe*-is not; *prema*-udaya-development of dormant love for Kṛṣṇa; *prema vinā*-without love of Kṛṣṇa; *kṛṣṇa*-prāpti-attaining Kṛṣṇa; *anya*-anything else; *haite*-from; *naya*-is not possible.



TRANSLATION



"Unless one discharges devotional service, one cannot awaken one's dormant love for Kṛṣṇa, and there is no means to attain Him other than awakening that dormant love.





TEXT 59





na sādhayati māṁ yogo



na sāṅkhyaṁ dharma uddhava



na svādhyāyas tapas tyāgo



yathā bhaktir mamorjitā



SYNONYMS



*na*-never; *sādhayati*-causes to remain satisfied; *mām*-Me; *yogaḥ*-the process of control; *na*-nor; *sāṅkhyam*-the process of gaining philosophical knowledge about the Absolute Truth; *dharmaḥ*-such an occupation; *uddhava*-My dear Uddhava; *na*-nor; *svādhyāyaḥ*-study of the Vedas; *tapaḥ*-austerities; *tyāgaḥ*-renunciation, acceptance of sannyāsa, or charity; *yathā*-as much as; *bhaktiḥ*-devotional service; *mama*-unto Me; *ūrjitā*-developed.



TRANSLATION



[The Supreme Personality of Godhead, Kṛṣṇa, said:] " 'My dear Uddhava, neither through aṣṭāṅga-yoga [the mystic yoga system to control the senses], nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the *Vedas*, nor through austerities, charity or acceptance of sannyāsa can one satisfy Me as much as by developing unalloyed devotional service unto Me.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (11.14.20).





TEXT 60





deha-tyāgādi tamo-dharma--pātaka-kāraṇa



sādhaka nā pāya tāte kṛṣṇera caraṇa



SYNONYMS



*deha*-tyāga-giving up the material body by suicide; *ādi*-beginning with; *tamaḥ*-dharma-on the platform of the mode of ignorance; *pātaka*-kāraṇa-cause of sinful activities; *sādhaka*-the devotee; *nā pāya*-does not get; *tāte*-by that; *kṛṣṇera caraṇa*-the lotus feet of Kṛṣṇa.



TRANSLATION



"Measures like suicide are causes for sin. A devotee never achieves shelter at Kṛṣṇa's lotus feet by such actions.





TEXT 61





premī bhakta viyoge cāhe deha chāḍite



preme kṛṣṇa mile, seha nā pāre marite



SYNONYMS



*premī bhakta*-a devotee attached to Kṛṣṇa by love; *viyoge*-in separation; *cāhe*-wants; *deha chāḍite*-to give up the body; *preme*-by such ecstatic love; *kṛṣṇa mile*-one meets Kṛṣṇa; *seha*-such a devotee; *nā pāre marite*-cannot die.



TRANSLATION



"Because of feelings of separation from Kṛṣṇa, an exalted devotee sometimes wants to give up his life. By such ecstatic love, however, one attains the audience of Kṛṣṇa, and at that time he cannot give up his body.





TEXT 62





gāḍhānurāgera viyoga nā yāya sahana



tāte anurāgī vāñche āpana maraṇa



SYNONYMS



*gāḍha-anurāgera*-of one who has deep attachment; *viyoga*-separation; *nā*-not; *yāya sahana*-tolerated; *tāte*-therefore; *anurāgī*-a deeply attached devotee; *vāñche*-desires; *āpana maraṇa*-death of himself.



TRANSLATION



"One who is deeply in love with Kṛṣṇa cannot tolerate separation from the Lord. Therefore such a devotee always desires his own death.





TEXT 63





yasyāṅghri-paṅkaja-rajaḥ-snapanaṁ mahānto



vāñchanty umā-patir ivātma-tamo 'pahatyai



yarhy ambujākṣa na labheya bhavat-prasādaṁ



jahyām asūn vrata-kṛśāñ chata-janmabhiḥ syāt



SYNONYMS



*yasya*-whose; *aṅghri*-of feet; *paṅka*-ja-lotus; *rajaḥ*-in the dust; *snapanam*-bathing; *mahāntaḥ*-great personalities; *vāñchanti*-desire; *umāpatiḥ*-Lord Śiva; *iva*-like; *ātma*-personal; *tamaḥ*-ignorance; *apahatyai*-to drive away; *yarhi*-when; *ambuja-akṣa*-O lotus-eyed one; *na labheya*-I do not get; *bhavat*-prasādam-Your mercy; *jahyām*-I shall give up; *asūn*-life; *vrata*-kṛśān-reduced by observing vows; *śata-janmabhiḥ*-by hundreds of births; *syāt*-if it is possible.



TRANSLATION



" 'O lotus-eyed one, great personalities like Lord Śiva desire to bathe in the dust of Your lotus feet to drive away ignorance. If I do not get the mercy of Your Lordship, I shall observe vows to reduce the duration of my life, and thus I shall give up bodies for hundreds of births if it is possible to get Your mercy in that way.'



PURPORT



This verse was spoken by Rukmiṇīdevī in *Śrīmad-Bhāgavatam* (10.52.43). Rukmiṇīdevī, the daughter of King Bhīṣmaka, had heard about Kṛṣṇa's transcendental attributes, and thus she desired to get Kṛṣṇa as her husband. Unfortunately, her elder brother Rukmī was envious of Kṛṣṇa and therefore wanted her to be offered to Śiśupāla. When Rukmiṇī became aware of this, she was greatly aggrieved. Thus she wrote Kṛṣṇa a confidential letter, which was presented and read to Him by a brāhmaṇa messenger. This verse appeared in that letter.





TEXT 64





siñcāṅga nas tvad-adharāmṛta-pūrakeṇa



hāsāvaloka-kala-gītaja-hṛc-chayāgnim



no ced vayaṁ virahajāgny-upayukta-dehā



dhyānena yāma padayoḥ padavīṁ sakhe te



SYNONYMS



*siñca*-just sprinkle water; *aṅga*-O my dear Kṛṣṇa; *naḥ*-our; *tvat*-Your; *adhara*-of the lips; *amṛta*-of nectar; *pūrakeṇa*-by the stream; *hāsa*-smile; *avaloka*-glancing; *kala*-melodious; *gīta*-speaking; *ja*-produced by; *hṛt*-in the heart; *śaya*-resting; *agnim*-upon the fire; *no cet*-if not; *vayam*-we; *viraha*-from separation; *ja*-produced; *agni*-by the fire; *upayukta*-consumed; *dehāḥ*-whose bodies; *dhyānena*-by meditation; *yāma*-shall go; *padayoḥ*-of the lotus feet; *padavīm*-to the site; *sakhe*-O my dear friend; *te*-Your.



TRANSLATION



" 'O dear Kṛṣṇa, by Your smiling glances and melodious talk, You have awakened a fire of lusty desire in our hearts. Now You should extinguish that fire with a stream of nectar from Your lips by kissing us. Kindly do this. Otherwise, dear friend, the fire within our hearts will burn our bodies to ashes because of separation from You. Thus by meditation we shall claim shelter at Your lotus feet.' "



PURPORT



This verse (Bhāg. 10.29.35) was spoken by the gopīs when they were attracted by the vibration of Kṛṣṇa's flute in the moonlight of autumn. All of them, being maddened, came to Kṛṣṇa, but to increase their ecstatic love, Kṛṣṇa gave them moral instructions to return home. The gopīs did not care for these instructions. They wanted to be kissed by Kṛṣṇa, for they had come there with lusty desires to dance with Him.





TEXT 65





kubuddhi chāḍiyā kara śravaṇa-kīrtana



acirāt pābe tabe kṛṣṇera caraṇa



SYNONYMS



*ku*-buddhi-intelligence not favorable to discharging devotional service; *chāḍiyā*-giving up; *kara*-just do; *śravaṇa*-kīrtana-hearing and chanting; *acirāt*-very soon; *pābe*-you will get; *tabe*-then; *kṛṣṇera caraṇa*-the lotus feet of Kṛṣṇa.



TRANSLATION



Caitanya Mahāprabhu told Sanātana Gosvāmī, "Give up all your nonsensical desires, for they are unfavorable for getting shelter at the lotus feet of Kṛṣṇa. Engage yourself in chanting and hearing. Then you will soon achieve the shelter of Kṛṣṇa without a doubt.





TEXT 66





nīca-jāti nahe kṛṣṇa-bhajane ayogya



sat-kula-vipra nahe bhajanera yogya



SYNONYMS



*nīca-jāti*-a lowborn person; *nahe*-is not; *kṛṣṇa-bhajane*-in discharging devotional service; *ayogya*-unfit; *sat-kula-vipra*-a brāhmaṇa born in a very respectable aristocratic family; *nahe*-is not; *bhajanera yogya*-fit for discharging devotional service.



TRANSLATION



"A person born in a low family is not unfit for discharging devotional service to Lord Kṛṣṇa, nor is one fit for devotional service simply because he is born in an aristocratic family of brāhmaṇas.





TEXT 67





yei bhaje sei baḍa, abhakta--hīna, chāra



kṛṣṇa-bhajane nāhi jāti-kulādi-vicāra



SYNONYMS



*yei bhaje*-anyone who takes to devotional service; *sei*-he; *baḍa*-exalted; *abhakta*-nondevotee; *hīna chāra*-most condemned and abominable; *kṛṣṇa-bhajane*-in discharging devotional service; *nāhi*-there is not; *jāti*-caste; *kula*-family; *ādi*-and so on; *vicāra*-consideration of.



TRANSLATION



"Anyone who takes to devotional service is exalted, whereas a nondevotee is always condemned and abominable. Therefore in the discharge of devotional service to the Lord, there is no consideration of the status of one's family.





TEXT 68





dīnere adhika dayā kare bhagavān



kulīna, paṇḍita, dhanīra baḍa abhimāna



SYNONYMS



*dīnere*-to the humble; *adhika*-more; *dayā*-mercy; *kare*-shows; *bhagavān*-the Supreme Personality of Godhead; *kulīna*-aristocratic; *paṇḍita*-learned scholar; *dhanīra*-of rich man; *baḍa abhimāna*-great pride.



TRANSLATION



"The Supreme Personality of Godhead, Kṛṣṇa, is always favorable to the humble and meek, but aristocrats, learned scholars and the wealthy are always proud of their positions.





TEXT 69





viprād dviṣaḍ-guṇa-yutād aravinda-nābha-



pādāravinda-vimukhāt śvapacaṁ variṣṭham



manye tad-arpita-mano-vacane 'hitārtha-



prāṇaṁ punāti sa kulaṁ na tu bhūrimānaḥ



SYNONYMS



*viprāt*-than a brāhmaṇa; *dvi-ṣaṭ-guṇa-yutāt*-who has twelve brahminical qualifications; *aravinda-nābha*-of Lord Viṣṇu, who has a lotuslike navel; *pāda*-aravinda-unto the lotus feet; *vimukhāt*-than a person bereft of devotion; *śva-pacam*-a caṇḍāla, or person accustomed to eating dogs; *variṣṭham*-more glorified; *manye*-I think; *tat*-arpita-dedicated unto Him; *manaḥ*-mind; *vacane*-words; *ahita*-activities; *artha*-wealth; *prāṇam*-life; *punāti*-purifies; *saḥ*-he; *kulam*-his family; *na tu*-but not; *bhūri-mānaḥ*-a brāhmaṇa proud of possessing such qualities.



TRANSLATION



" 'One may be born in a brāhmaṇa family and have all twelve brahminical qualities, but if in spite of being thus qualified he is not devoted to the lotus feet of Lord Kṛṣṇa, who has a navel shaped like a lotus, he is not as good as a caṇḍāla who has dedicated his mind, words, activities, wealth and life to the service of the Lord. Simply to take birth in a brāhmaṇa family or to have brahminical qualities is not sufficient. One must be a pure devotee of the Lord. Thus if a śvapaca, or caṇḍāla, is a devotee, he delivers not only himself but his entire family as well, whereas a brāhmaṇa who is not a devotee but simply has brahminical qualifications cannot even purify himself, what to speak of his family.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (7.9.9).





TEXT 70





bhajanera madhye śreṣṭha nava-vidhā bhakti



'kṛṣṇa-prema', 'kṛṣṇa' dite dhare mahā-śakti



SYNONYMS



*bhajanera madhye*-in executing devotional service; *śreṣṭha*-the best; *nava-vidhā bhakti*-the nine prescribed methods of devotional service; *kṛṣṇa*-prema-ecstatic love of Kṛṣṇa; *kṛṣṇa*-and Kṛṣṇa; *dite*-to deliver; *dhare*-possess; *mahā-śakti*-great potency.



TRANSLATION



"Among the ways of executing devotional service, the nine prescribed methods are the best, for these processes have great potency to deliver Kṛṣṇa and ecstatic love for Him.



PURPORT



The nine kinds of devotional service are mentioned in *Śrīmad-Bhāgavatam* (7.5.23):





śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam



These nine are hearing, chanting, remembering Kṛṣṇa, offering service to Kṛṣṇa's lotus feet, offering worship in the temple, offering prayers, working as a servant, making friendship with Kṛṣṇa and unreservedly surrendering to Kṛṣṇa. These nine processes of devotional service can grant one Kṛṣṇa and ecstatic love for Him. In the beginning one has to discharge devotional service according to regulative principles, but gradually, as devotional service becomes one's life and soul, one achieves the most exalted position of ecstatic love for Kṛṣṇa. Ultimately, Kṛṣṇa is the goal of life. One need not have taken birth in an aristocratic brāhmaṇa family to attain the lotus feet of Kṛṣṇa, nor is a person born in a low family unfit to achieve Kṛṣṇa's lotus feet. In *Śrīmad-Bhāgavatam* (3.33.7) Devahūti says to Kapiladeva:





aho bata śva-paco 'to garīyān

yaj-jihvāgre vartate nāma tubhyam

tepus tapas te juhuvuḥ sasnur āryā

brahmānūcur nāma gṛṇanti ye te





"O my Lord, even a person born in a low family of dog-eaters is glorious if he always chants the holy name of the Lord. Such a person has already performed all types of austerities, penances and Vedic sacrifices, has already bathed in the sacred rivers, and has also studied all the Vedic literature. Thus he has become an exalted personality." Similarly, Kuntīdevī says to Lord Kṛṣṇa:



janmaiśvarya-śruta-śrībhir

edhamāna-madaḥ pumān

naivārhaty abhidhātuṁ vai

tvām akiñcana-gocaram



"A person who is proud of his birth, opulence, knowledge and beauty cannot achieve Your lotus feet. You are available only to the humble and meek, not to the proud." (Bhāg. 1.8.26.)





TEXT 71





tāra madhye sarva-śreṣṭha nāma-saṅkīrtana



niraparādhe nāma laile pāya prema-dhana



SYNONYMS



*tāra madhye*-of the nine different types of devotional service; *sarva-śreṣṭha*-the most important of all; *nāma*-saṅkīrtana-chanting of the holy name of the Lord; *niraparādhe*-without offenses; *nāma laile*-if one chants the holy name; *pāya*-he gets; *prema-dhana*-the most valuable ecstatic love of Kṛṣṇa.



TRANSLATION



"Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very easily obtains the most valuable love of Godhead."



PURPORT



Śrīla Jīva Gosvāmī Prabhu gives the following directions in his Bhakti-sandarbha (270):





iyaṁ ca kīrtanākhyā bhaktir bhagavato dravya-jāti-guṇa-kriyābhir dīna-janaika-viṣayāpāra-karuṇā-mayīti śruti-purāṇādi-viśrutiḥ. ataeva kalau svabhāvata evātidīneṣu lokeṣu āvirbhūya tān anāyāsenaiva tat tad yuga-gata-mahā-sādhanānāṁ sarvam eva phalaṁ dadānā sā kṛtārthayati. yata eva tayaiva kalau bhagavato viśeṣataś ca santoṣo bhavati.



"Chanting the holy name is the chief means of attaining love of Godhead. This chanting or devotional service does not depend on any paraphernalia, nor on one's having taken birth in a good family. By humility and meekness one attracts the attention of Kṛṣṇa. That is the verdict of all the *Vedas*. Therefore if one becomes very humble and meek, he can easily attain the lotus feet of Kṛṣṇa in this age of Kali. That is the fulfillment of all great sacrifices, penances and austerities because when one achieves ecstatic love of Godhead, he attains the complete perfection of life. Therefore whatever one does in executing devotional service must be accompanied with the chanting of the holy name of the Lord." The chanting of the holy name of Kṛṣṇa-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-has been praised by Śrīla Rūpa Gosvāmī in his Nāmāṣṭaka (verse 1):





nikhila-śruti-mauli-ratna-mālā-

dyuti-nīrājita-pāda-paṅkajānta

ayi mukta-kulair upāsyamānaṁ

paritas tvāṁ hari-nāma saṁśrayāmi



"O Hari-nāma! The tips of the toes of Your lotus feet are constantly being worshiped by the glowing radiance emanating from the string of gems known as the *Upaniṣads*, the crown jewels of all the *Vedas*. You are eternally adored by liberated souls such as Nārada and Śukadeva. O Hari-nāma! I take complete shelter of You."





Similarly, Śrīla Sanātana Gosvāmī has praised the chanting of the holy name as follows in his Bṛhad-bhāgavatāmṛta (Chapter One, verse 9):



jayati jayati nāmānanda-rūpaṁ murārer

viramita-nija-dharma-dhyāna-pūjādi-yatnam

kathamapi sakṛd-āttaṁ muktidaṁ prāṇīnāṁ yat

paramam amṛtam ekaṁ jīvanaṁ bhūṣaṇaṁ me



"All glories, all glories to the all-blissful holy name of Śrī Kṛṣṇa, which causes the devotee to give up all conventional religious duties, meditation and worship. When somehow or other uttered even once by a living entity, the holy name awards him liberation. The holy name of Kṛṣṇa is the highest nectar. It is my very life and my only treasure."





In *Śrīmad-Bhāgavatam* (2.1.11) Śukadeva Gosvāmī says:



etan nirvidyamānānām

icchatām akuto-bhayam

yogināṁ nṛpa nirṇītaṁ

harer nāmānukīrtanam



"O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and those who are self-satisfied by dint of transcendental knowledge."





Similarly, Śrī Caitanya Mahāprabhu has said in His Śikṣāṣṭaka(3):



tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ



"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street. One should be more tolerant than a tree, devoid of all sense of false prestige and ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." Regarding the ten offenses in chanting the holy name, one may refer to the *Ādi-līlā*, Chapter Eight, verse 24.





TEXT 72





eta śuni' sanātanera haila camatkāra



prabhure nā bhāya mora maraṇa-vicāra



SYNONYMS



*eta śuni'*-hearing this; *sanātanera*-of Sanātana Gosvāmī; *haila camatkāra*-there was astonishment; *prabhure nā bhāya*-Śrī Caitanya Mahāprabhu does not approve; *mora*-my; *maraṇa*-vicāra-decision to commit suicide.



TRANSLATION



After hearing this, Sanātana Gosvāmī was exceedingly astonished. He could understand,"My decision to commit suicide has not been greatly appreciated by Śrī Caitanya Mahāprabhu."





TEXT 73





sarvajña mahāprabhu niṣedhilā more



prabhura caraṇa dhari' kahena tāṅhāre



SYNONYMS



*sarva-jña*-who knows everything; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *niṣedhilā*-has forbidden; *more*-me; *prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇa*-the feet; *dhari'*-touching; *kahena tāṅhāre*-began to speak to Him.



TRANSLATION



Sanātana Gosvāmī conc Iuded, "Lord Śrī Caitanya Mahāprabhu, who knows everything-past, present and future-has forbidden me to commit suicide." He then fell down, touching the lotus feet of the Lord, and spoke to Him as follows.





TEXT 74





"sarvajña, kṛpālu tumi īśvara svatantra



yaiche nācāo, taiche nāci,--yena kāṣṭha-yantra



SYNONYMS



*sarva*-jña-all-knowing; *kṛpālu*-merciful; *tumi*-You; *īśvara*-the Supreme Lord; *svatantra*-independent; *yaiche*-as; *nācāo*-You make to dance; *taiche*-so; *nāci*-I dance; *yena*-as if; *kāṣṭha-yantra*-an instrument of wood.



TRANSLATION



"My Lord, You are the omniscient, merciful, independent Supreme Lord. Exactly like an instrument of wood, I dance as You make me do so.





TEXT 75





nīca, adhama, pāmara muñi pāmara-svabhāva



more jiyāile tomāra kibā habe lābha?"



SYNONYMS



*nīca*-lowborn; *adhama*-lowest; *pāmara*-condemned; *muñi*-I; *pāmara*-svabhāva-naturally sinful; *more jiyāile*-if You save me; *tomāra*-Your; *kibā*-what; *habe*-will be; *lābha*-profit.



TRANSLATION



"I am lowborn. Indeed, I am the lowest. I am condemned, for I have all the characteristics of a sinful man. If You keep me alive, what will be the profit?"





TEXT 76





prabhu kahe,--"tomāra deha mora nija-dhana



tumi more kariyācha ātma-samarpaṇa



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu says; *tomāra deha*-your body; *mora*-My; *nija*-dhana-personal property; *tumi*-you; *more*-to Me; *kariyācha*-have done; *ātma*-samarpaṇa-complete surrender.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu said,"Your body is My property. You have already surrendered unto Me. Therefore you no longer have any claim to your body.





TEXT 77





parera dravya tumi kene cāha vināśite?



dharmādharma vicāra kibā nā pāra karite?



SYNONYMS



*parera dravya*-another's property; *tumi*-you; *kene*-why; *cāha*-want; *vināśite*-to destroy; *dharma-adharma*-what is pious and what is impious; *vicāra*-consideration; *kibā*-why; *nā*-not; *pāra*-you can; *karite*-do.



TRANSLATION



"Why should you want to destroy another's property? Can't you consider what is right and wrong?





TEXT 78





tomāra śarīra--mora pradhāna 'sādhana'



e śarīre sādhimu āmi bahu prayojana



SYNONYMS



*tomāra śarīra*-your body; *mora*-My; *pradhāna*-chief; *sādhana*-instrument; *e śarīre*-by this body; *sādhimu*-shall carry out; *āmi*-I; *bahu*-many; *prayojana*-necessities.



TRANSLATION



"Your body is My principal instrument for executing many necessary functions. By your body I shall carry out many tasks.





TEXT 79





bhakta-bhakti-kṛṣṇaprema-tattvera nidhāra



vaiṣṇavera kṛtya, āra vaiṣṇava-ācāra



SYNONYMS



*bhakta*-devotee; *bhakti*-devotional service; *kṛṣṇa*-prema-love of Kṛṣṇa; *tattvera*-of the truth of; *nidhāra*-ascertainment; *vaiṣṇavera kṛtya*-duties of a Vaiṣṇava; *āra*-and; *vaiṣṇava-ācāra*-characteristics of a Vaiṣṇava.



TRANSLATION



"You shall have to ascertain the basic principles of a devotee, devotional service, love of Godhead, Vaiṣṇava duties, and Vaiṣṇava characteristics.





TEXT 80





kṛṣṇa-bhakti, kṛṣṇaprema-sevā-pravartana



lupta-tīrtha-uddhāra, āra vairāgya-śikṣaṇa



SYNONYMS



*kṛṣṇa*-bhakti-devotional service to Kṛṣṇa; *kṛṣṇa*-prema-love of Kṛṣṇa; *sevā*-service; *pravartana*-establishment of; *lupta-tīrtha*-the lost places of pilgrimage; *uddhāra*-excavating; *āra*-and; *vairāgya-śikṣaṇa*-instruction on the renounced order of life.



TRANSLATION



"You will also have to explain Kṛṣṇa's devotional service, establish centers for cultivation of love of Kṛṣṇa, excavate lost places of pilgrimage and teach people how to adopt the renounced order.





TEXT 81





nija-priya-sthāna mora--mathurā-vṛndāvana



tāhāṅ eta dharma cāhi karite pracāraṇa



SYNONYMS



*nija*-own; *priya-sthāna*-very dear place; *mora*-My; *mathurā*-vṛndāvana-Mathurā and Vṛndāvana; *tāhāṅ*-there; *eta*-so many; *dharma*-activities; *cāhi*-I want; *karite*-to do; *pracāraṇa*-preaching.



TRANSLATION



"Mathurā-Vṛndāvana is My own very dear abode. I want to do many things there to preach Kṛṣṇa consciousness.



PURPORT



Śrī Caitanya Mahāprabhu wanted to accomplish many purposes through the exegetical endeavors of Śrīla Sanātana Gosvāmī. First Sanātana Gosvāmī compiled the book called Bṛhad-bhāgavatāmṛta to teach people how to become devotees, execute devotional service and attain love of Kṛṣṇa. Second, he compiled the *Hari-bhakti-vilāsa*, wherein he collected authoritative statements from scriptural injunctions regarding how a Vaiṣṇava should behave. Only by the endeavors of Śrī Sanātana Gosvāmī were all the lost places of pilgrimage in the Vṛndāvana area excavated. He established Madana-mohana, the first Deity in the Vṛndāvana area, and by his personal behavior he taught how one should act in the renounced order, completely devoted to the service of the Lord. By his personal example, he taught people how to stay in Vṛndāvana to execute devotional service. The principal mission of Śrī Caitanya Mahāprabhu was to preach Kṛṣṇa consciousness. Mathurā and Vṛndāvana are the abodes of Lord Kṛṣṇa. Therefore these two places are very dear to Śrī Caitanya Mahāprabhu, and He wanted to develop their glories through Sanātana Gosvāmī.





TEXT 82





mātāra ājñāya āmi vasi nīlācale



tāhāṅ 'dharma' śikhāite nāhi nija-bale



SYNONYMS



*mātāra*-of My mother; *ājñāya*-by the order; *āmi*-I; *vasi*-reside; *nīlācale*-at Jagannātha Purī; *tāhāṅ*-in Mathurā and Vṛndāvana; *dharma śikhāite*-to teach religious principles; *nāhi*-not; *nija*-bale-within My ability.



TRANSLATION



"By the order of My mother I am sitting here in Jagannātha Purī; therefore, I cannot go to Mathurā-Vṛndāvana to teach people how to live there according to religious principles.





TEXT 83





eta saba karma āmi ye-dehe karimu



tāhā chāḍite cāha tumi, kemane sahimu?"



SYNONYMS



*eta saba*-all this; *karma*-work; *āmi*-I; *ye-dehe*-by which body; *karimu*-will do; *tāhā*-that; *chāḍite*-to give up; *cāha tumi*-you want; *kemane*-how; *sahimu*-shall I tolerate.



TRANSLATION



"I have to do all this work through your body, but you want to give it up. How can I tolerate this?"





TEXT 84





tabe sanātana kahe,--"tomāke namaskāre



tomāra gambhīra hṛdaya ke bujhite pāre?



SYNONYMS



*tabe*-at that time; *sanātana kahe*-Sanātana Gosvāmī said; *tomāke namaskāre*-I offer my respectful obeisances unto You; *tomāra*-Your; *gambhīra*-deep; *hṛdaya*-heart; *ke*-who; *bujhite pāre*-can understand.



TRANSLATION



At that time Sanātana Gosvāmī said to Śrī Caitanya Mahāprabhu, "I offer my respectful obeisances unto You. No one can understand the deep ideas You plan within Your heart.





TEXT 85





kāṣṭhera putalī yena kuhake nācāya



āpane nā jāne, putalī kibā nāce gāya!



SYNONYMS



*kāṣṭhera putalī*-a doll made of wood; *yena*-as; *kuhake nācāya*-magician causes to dance; *āpane*-personally; *nā jāne*-does not know; *putalī*-the doll; *kibā*-how; *nāce*-dances; *gāya*-sings.



TRANSLATION



"A wooden doll chants and dances according to the direction of a magician but does not know how he is dancing and singing.





TEXT 86





yāre yaiche nācāo, se taiche kare nartane



kaiche nāce, kebā nācāya, seha nāhi jāne"



SYNONYMS



*yāre*-whomever; *yaiche*-as; *nācāo*-You cause to dance; *se*-that person; *taiche*-so; *kare nartane*-dances; *kaiche*-how; *nāce*-he dances; *kebā nācāya*-who causes to dance; *seha*-he; *nāhi jāne*-does not know.



TRANSLATION



"My dear Lord, as You cause one to dance, he dances accordingly, but how he dances and who is causing him to dance he does not know."





TEXT 87





haridāse kahe prabhu,--"śuna, haridāsa



parera dravya iṅho cāhena karite vināśa



SYNONYMS



*haridāse*-Haridāsa Ṭhākura; *kahe prabhu*-Śrī Caitanya Mahāprabhu addressed; *śuna haridāsa*-My dear Haridāsa, please hear; *parera dravya*-another's property; *iṅho*-this Sanātana Gosvāmī; *cāhena*-wants; *karite vināśa*-to destroy.

TRANSLATION



Śrī Caitanya Mahāprabhu then said to Haridāsa Ṭhākura, "My dear Haridāsa, please hear Me. This gentleman wants to destroy another's property.





TEXT 88





parera sthāpya dravya keha nā khāya, vilāya



niṣedhiha iṅhāre,--yena nā kare anyāya"



SYNONYMS



*parera*-by another; *sthāpya*-to be kept: dravya-property; *keha nā khāya*-no one uses; *vilāya*-distributes; *niṣedhiha*-forbid; *iṅhāre*-him; *yena*-so; *nā kare*-he does not do; *anyāya*-something unlawful.



TRANSLATION



"One who is entrusted with another's property does not distribute it or use it for his own purposes. Therefore, tell him not to do such an unlawful thing."





TEXT 89





haridāsa kahe,--"mithyā abhimāna kari



tomāra gambhīra hṛdaya bujhite nā pāri



SYNONYMS



*haridāsa kahe*-Haridāsa Ṭhākura replied; *mithyā*-falsely; *abhimāna kari*-are proud; *tomāra*-Your; *gambhīra*-deep; *hṛdaya*-intention; *bujhite nā pāri*-we cannot understand.



TRANSLATION



Haridāsa Ṭhākura replied, "We are falsely proud of our capabilities. Actually we cannot understand Your deep intentions.





TEXT 90





kon kon kārya tumi kara kon dvāre



tumi nā jānāile keha jānite nā pāre



SYNONYMS



*kon kon kārya*-what work; *tumi*-You; *kara*-perform; *kon dvāre*-through which; *tumi nā jānāile*-unless You make to understand; *keha jānite nā pāre*-no one can understand.



TRANSLATION



"Unless You inform us, we cannot understand what Your purpose is nor what You want to do through whom.





TEXT 91





etādṛśa tumi iṅhāre kariyācha aṅgīkāra



eta saubhāgya ihāṅ nā haya kāhāra"



SYNONYMS



*etādṛśa*-such; *tumi*-You; *iṅhāre*-him; *kariyācha aṅgīkāra*-have accepted; *eta saubhāgya*-so much fortune; *ihāṅ*-upon him; *nā haya*-is not possible; *kāhāra*-by anyone else.



TRANSLATION



"My dear sir, since You, a great personality, have accepted Sanātana Gosvāmī, he is greatly fortunate; no one can be as fortunate as he."





TEXT 92





tabe mahāprabhu kari' duṅhāre āliṅgana



'madhyāhna' karite uṭhi' karilā gamana



SYNONYMS



*tabe*-then; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kari' duṅhāre āliṅgana*-embracing both of them; *madhya-ahna karite*-to perform His noon duties; *uṭhi'*-getting up; *karilā gamana*-left.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu embraced both Haridāsa Ṭhākura and Sanātana Gosvāmī and then got up and left to perform His noon duties.





TEXT 93





sanātane kahe haridāsa kari' āliṅgana



"tomāra bhāgyera sīmā nā yāya kathana



SYNONYMS



*sanātane*-unto Sanātana Gosvāmī; *kahe*-said; *haridāsa*-Haridāsa Ṭhākura; *kari' āliṅgana*-embracing; *tomāra*-your; *bhāgyera*-of fortune; *sīmā*-limitation; *nā yāya kathana*-cannot be described.



TRANSLATION



"My dear Sanātana," Haridāsa Ṭhākura said, embracing him,"no one can find the limits of your good fortune.





TEXT 94





tomāra deha kahena prabhu 'mora nija-dhana'



tomā-sama bhāgyavān nāhi kona jana



SYNONYMS



*tomāra deha*-your body; *kahena prabhu*-Śrī Caitanya Mahāprabhu says; *mora*-My; *nija*-dhana-personal property; *tomā*-sama-like you; *bhāgyavān*-fortunate person; *nāhi*-there is not; *kona jana*-anyone.



TRANSLATION



"Śrī Caitanya Mahāprabhu has accepted your body as His own property. Therefore no one can equal you in good fortune.





TEXT 95





nija-dehe ye kārya nā pārena karite



se kārya karāibe tomā, seha mathurāte



SYNONYMS



*nija*-dehe-with His personal body; *ye kārya*-whatever business; *nā pārena karite*-He cannot do; *se kārya*-those things; *karāibe*-He will cause to do; *tomā*-you; *seha*-that; *mathurāte*-in Mathurā.



TRANSLATION



"What Śrī Caitanya Mahāprabhu cannot do with His personal body He wants to do through you, and He wants to do it in Mathurā.





TEXT 96





ye karāite cāhe īśvara, sei siddha haya



tomāra saubhāgya ei kahiluṅ niścaya



SYNONYMS



*ye*-whatever; *karāite*-to cause to do; *cāhe*-wants; *īśvara*-the Supreme Personality of Godhead; *sei*-that; *siddha*-successful; *haya*-is; *tomāra saubhāgya*-your great fortune; *ei*-this; *kahiluṅ*-I have spoken; *niścaya*-my considered opinion.



TRANSLATION



"Whatever the Supreme Personality of Godhead wants us to do will successfully be accomplished. This is your great fortune. That is my mature opinion.





TEXT 97





bhakti-siddhānta, śāstra-ācāra-nirṇaya



tomā-dvāre karāibena, bujhiluṅ āśaya



SYNONYMS



*bhakti*-siddhānta-conclusive decision in devotional service; *śāstra*-according to the scriptural injunctions; *ācāra*-nirṇaya-ascertainment of behavior; *tomā-dvāre*-by you; *karāibena*-will cause to be done; *bujhiluṅ*-I can understand; *āśaya*-His desire.



TRANSLATION



"I can understand from the words of Śrī Caitanya Mahāprabhu that He wants you to write books about the conclusive decision of devotional service and about the regulative principles ascertained from the revealed scriptures.





TEXT 98





āmāra ei deha prabhura kārye nā lāgila



bhārata-bhūmite janmi' ei deha vyartha haila



SYNONYMS



*āmāra*-my; *ei*-this; *deha*-body; *prabhura*-of Śrī Caitanya Mahāprabhu; *kārye*-in the service; *nā lāgila*-could not be used; *bhārata-bhūmite*-in the land of India; *janmi'*-taking birth; *ei deha*-this body; *vyartha haila*-has become useless.



TRANSLATION



"My body could not be used in the service of Śrī Caitanya Mahāprabhu. Therefore although it took birth in the land of India, this body has been useless."



PURPORT



For a further explanation of the importance of Bhārata-bhūmi, one may refer to the *Ādi-līlā* (9.41) and also *Śrīmad-Bhāgavatam* (5.19.19-27). The special feature of a birth in India is that a person born in India becomes automatically God conscious. In every part of India, and especially in the holy places of pilgrimage, even an ordinary uneducated man is inclined toward Kṛṣṇa consciousness, and as soon as he sees a Kṛṣṇa conscious person, he offers obeisances. India has many sacred rivers like the Ganges, Yamunā, Narmadā, Kāverī and Kṛṣṇā, and simply by bathing in these rivers people are liberated and become Kṛṣṇa conscious. Śrī Caitanya Mahāprabhu therefore says:





bhārata-bhūmite haila manuṣya-janma yāra

janma sārthaka kari' kara para-upakāra



One who has taken birth in the land of Bhārata-bhūmi, India, should take full advantage of his birth. He should become completely well versed in the knowledge of the *Vedas* and spiritual culture and should distribute the experience of Kṛṣṇa consciousness all over the world. People all over the world are madly engaging in sense gratification and in this way spoiling their human lives, with the risk that in the next life they may become animals or less. Human society should be saved from such a risky civilization and the danger of animalism by awakening to God consciousness, Kṛṣṇa consciousness. The Kṛṣṇa consciousness movement has been started for this purpose. Therefore unbiased men of the highest echelon should study the principles of the Kṛṣṇa consciousness movement and fully cooperate with this movement to save human society.





TEXT 99





sanātana kahe,--"tomā-sama kebā āche āna



mahāprabhura gaṇe tumi--mahā-bhāgyavān!



SYNONYMS



*sanātana kahe*-Sanātana Gosvāmī said; *tomā*-sama-like you; *kebā*-who; *āche*-is there; *āna*-another; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *gaṇe*-among the personal associates; *tumi*-you; *mahā-bhāgyavān*-the most fortunate.



TRANSLATION



Sanātana Gosvāmī replied, "O Haridāsa Ṭhākura, who is equal to you? You are one of the associates of Śrī Caitanya Mahāprabhu. Therefore you are the most fortunate.





TEXT 100





avatāra-kārya prabhura--nāma-pracāre



sei nija-kārya prabhu karena tomāra dvāre



SYNONYMS



*avatāra*-kārya-mission of the incarnation; *prabhura*-of Śrī Caitanya Mahāprabhu; *nāma*-pracāre-spreading the importance of the holy name of the Lord; *sei*-that; *nija*-kārya-mission of His life; *prabhu*-Śrī Caitanya Mahāprabhu; *karena*-performs; *tomāra dvāre*-through you.



TRANSLATION



"The mission of Śrī Caitanya Mahāprabhu, for which He has descended as an incarnation, is to spread the importance of chanting the holy name of the Lord. Now instead of personally doing so, He is spreading it through you.





TEXT 101





pratyaha kara tina-lakṣa nāma-saṅkīrtana



sabāra āge kara nāmera mahimā kathana



SYNONYMS



*prati*-aha-daily; *kara*-you do; *tina*-lakṣa-300,000; *nāma*-saṅkīrtana-chanting of the holy name; *sabāra āge*-before everyone; *kara*-you do; *nāmera*-of the holy name; *mahimā kathana*-discussion of the glories.



TRANSLATION



"My dear sir, you are chanting the holy name 300,000 times daily and informing everyone of the importance of such chanting.





TEXT 102





āpane ācare keha, nā kare pracāra



pracāra karena keha, nā karena ācāra



SYNONYMS



*āpane*-personally; *ācare*-behaves; *keha*-someone; *nā kare pracāra*-does not do preaching work; *pracāra karena*-does preaching work; *keha*-someone; *nā karena ācāra*-does not behave strictly according to the principles.



TRANSLATION



"Some behave very well but do not preach the cult of Kṛṣṇa consciousness, whereas others preach but do not behave properly.





TEXT 103





'ācāra', 'pracāra',--nāmera karaha 'dui' kārya



tumi--sarva-guru, tumi jagatera ārya



SYNONYMS



*ācāra pracāra*-behaving well and preaching; *nāmera*-of the holy name; *karaha*-you do; *dui*-two; *kārya*-works; *tumi*-you; *sarva*-guru-everyone's spiritual master; *tumi*-you; *jagatera ārya*-the most advanced devotee within this world.



TRANSLATION



"You simultaneously perform both duties in relation to the holy name by your personal behavior and by your preaching. Therefore you are the spiritual master of the entire world, for you are the most advanced devotee in the world."



PURPORT



Sanātana Gosvāmī clearly defines herein the bona fide spiritual master of the world. The qualifications expressed in this connection are that one must act according to the scriptural injunctions and at the same time preach. One who does so is a bona fide spiritual master. Haridāsa Ṭhākura was the ideal spiritual master because he regularly chanted on his beads a prescribed number of times. Indeed, he was chanting the holy name of the Lord 300,000 times a day. Similarly, the members of the Kṛṣṇa consciousness movement chant a minimum of sixteen rounds a day, which can be done without difficulty, and at the same time they must preach the cult of Caitanya Mahāprabhu according to the gospel of *Bhagavad-gītā As It Is*. One who does so is quite fit to become a spiritual master for the entire world.





TEXT 104





ei-mata dui-jana nānā-kathā-raṅge



kṛṣṇa-kathā āsvādaya rahi' eka-saṅge



SYNONYMS



*ei-mata*-in this way; *dui*-jana-two persons; *nānā-kathā-raṅge*-in the happiness of discussing various subject matters; *kṛṣṇa-kathā*-the subject matter of Kṛṣṇa; *āsvādaya*-they taste; *rahi' eka*-saṅge-keeping together.



TRANSLATION



In this way the two of them passed their time discussing subjects concerning Kṛṣṇa. Thus they enjoyed life together.





TEXT 105





yātrā-kāle āilā saba gauḍera bhakta-gaṇa



pūrvavat kailā sabe ratha-yātrā daraśana



SYNONYMS



*yātrā*-kāle-during the time of the car festival; *āilā*-came; *saba*-all; *gauḍera bhakta*-gaṇa-devotees from Bengal; *pūrvavat*-like previously; *kailā*-did; *sabe*-all; *ratha*-yātrā daraśana-visiting the car festival of Lord Jagannātha.



TRANSLATION



During the time of Ratha-yātrā, all the devotees arrived from Bengal to visit the cart festival as they had done previously.





TEXT 106





ratha-agre prabhu taiche karilā nartana



dekhi camatkāra haila sanātanera mana



SYNONYMS



*ratha-agre*-in front of the car; *prabhu*-Śrī Caitanya Mahāprabhu; *taiche*-similarly; *karilā nartana*-performed dancing; *dekhi*-seeing; *camatkāra haila*-was astonished; *sanātanera mana*-the mind of Sanātana.



TRANSLATION



During the Ratha-yātrā festival, Śrī Caitanya Mahāprabhu again danced before the cart of Jagannātha. When Sanātana Gosvāmī saw this, his mind was astonished.





TEXT 107





varṣāra cāri-māsa rahilā saba nija bhakta-gaṇe



sabā-saṅge prabhu milāilā sanātane



SYNONYMS



*varṣāra cāri-māsa*-the four months of the rainy season; *rahilā*-remained; *saba*-all; *nija bhakta-gaṇe*-the devotees of Śrī Caitanya Mahāprabhu; *sabā*-saṅge-with all of them; *prabhu*-Śrī Caitanya Mahāprabhu; *milāilā*-introduced; *sanātane*-Sanātana.



TRANSLATION



The Lord's devotees from Bengal stayed at Jagannātha Purī during the four months of the rainy season, and Lord Śrī Caitanya Mahāprabhu introduced Sanātana Gosvāmī to them all.





TEXTS 108-110





advaita, nityānanda, śrīvāsa, vakreśvara



vāsudeva, murāri, rāghava, dāmodara



purī, bhāratī, svarūpa, paṇḍitā gadādhara



sārvabhauma, rāmānanda, jagadānanda, śaṅkara



kāśīśvara, govindādi yata bhakta-gaṇa



sabā-sane sanātanera karāilā milana



SYNONYMS



*advaita*-Advaita; *nityānanda*-Nityānanda; śrīvāsa-Śrīvāsa; *vakreśvara*-Vakreśvara; *vāsudeva*-Vāsudeva; *murāri*-Murāri; *rāghava*-Rāghava; *dāmodara*-Dāmodara; *purī*-Purī; *bhāratī*-Bhāratī; *svarūpa*-Svarūpa; *paṇḍita*-gadādhara-Gadādhara Paṇḍita; *sārvabhauma*-Sārvabhauma; *rāmānanda*-Rāmānanda; *jagadānanda*-Jagadānanda; śaṅkara-Śaṅkara; *kāśīśvara*-Kāśīśvara; *govinda*-Govinda; *ādi*-and others; *yata bhakta-gaṇa*-all the devotees; *sabā*-sane-with all of them; *sanātanera*-of Sanātana Gosvāmī; *karāilā milana*-made introduction.



TRANSLATION



Śrī Caitanya Mahāprabhu introduced Sanātana Gosvāmī to these and other selected devotees: Advaita, Nityānanda, Śrīvāsa, Vakreśvara, Vāsudeva, Murāri, Rāghava, Dāmodara, Paramānanda Purī, Brahmānanda Bhāratī, Svarūpa Dāmodara, Gadādhara Paṇḍita, Sārvabhauma, Rāmānanda, Jagadānanda, Śaṅkara, Kāśīśvara and Govinda.





TEXT 111





yathā-yogya karāila sabāra caraṇa vandana



tāṅre karāilā sabāra kṛpāra bhājana



SYNONYMS



*yathā*-yogya-as it is fit; *karāila*-caused to perform; *sabāra*-of all; *caraṇa vandana*-worshiping the lotus feet; *tāṅre*-him; *karāilā*-made; *sabāra*-of all of them; *kṛpāra bhājana*-object of mercy.



TRANSLATION



The Lord asked Sanātana Gosvāmī to offer obeisances to all the devotees in a way that befitted each one. Thus He introduced Sanātana Gosvāmī to them all, just to make him an object of their mercy.





TEXT 112





sad-guṇe, pāṇḍitye, sabāra priya--sanātana



yathā-yogya kṛpā-maitrī-gaurava-bhājana



SYNONYMS



*sat-guṇe*-in good qualities; *pāṇḍitye*-in learning; *sabāra priya*-dear to everyone; *sanātana*-Sanātana Gosvāmī; *yathā*-yogya-as it is suitable; *kṛpa*-mercy; *maitrī*-friendship; *gaurava*-honor; *bhājana*-worthy of being offered.



TRANSLATION



Sanātana Gosvāmī was dear to everyone because of his exalted qualities in learning. Suitably, therefore, they bestowed upon him mercy, friendship and honor.





TEXT 113





sakala vaiṣṇava yabe gauḍa-deśe gelā



sanātana mahāprabhura caraṇe rahilā



SYNONYMS



*sakala*-all; *vaiṣṇava*-devotees; *yabe*-when; *gauḍa-deśe*-to Bengal; *gelā*-returned; *sanātana*-Sanātana Gosvāmī; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *caraṇe rahilā*-stayed at the lotus feet.



TRANSLATION



When all the other devotees returned to Bengal after the Ratha-yātrā festival, Sanātana Gosvāmī stayed under the care of the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 114





dola-yātrā-ādi prabhura saṅgete dekhila



dine-dine prabhu-saṅge ānanda bāḍila



SYNONYMS



*dola-yātrā*-the festival of Dola-yātrā; *ādi*-and others; *prabhura saṅgete*-with Śrī Caitanya Mahāprabhu; *dekhila*-he saw; *dine*-dine-day after day; *prabhu-saṅge*-in the association of Śrī Caitanya Mahāprabhu; *ānanda bāḍila*-his pleasure increased.



TRANSLATION



Sanātana Gosvāmī observed the Dola-yātrā ceremony with Lord Śrī Caitanya Mahāprabhu. In this way, his pleasure increased in the company of the Lord.





TEXT 115





pūrve vaiśākha-māse sanātana yabe āilā



jyaiṣṭha-māse prabhu tāṅre parīkṣā karilā



SYNONYMS



*pūrve*-formerly; *vaiśākha*-māse-during the month of April-May; *sanātana*-Sanātana Gosvāmī; *yabe*-when; *āilā*-came; *jyaiṣṭha-māse*-in the month of May-June; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *parīkṣā karilā*-tested.



TRANSLATION



Sanātana Gosvāmī had come to see Śrī Caitanya Mahāprabhu at Jagannātha Purī during the month of April-May, and during the month of May-June Śrī Caitanya Mahāprabhu tested him.





TEXT 116





jyaiṣṭha-māse prabhu yameśvara-ṭoṭā āilā



bhakta-anurodhe tāhāṅ bhikṣā ye karilā



SYNONYMS



*jyaiṣṭha*-māse-during the month of May-June; *prabhu*-Śrī Caitanya Mahāprabhu; *yameśvara-ṭoṭā*-to the garden of Lord Śiva, Yameśvara; *āilā*-came; *bhakta*-anurodhe-on the request of the devotees; *tāhāṅ*-there; *bhikṣā ye karilā*-accepted prasāda.



TRANSLATION



In that month of May-June, Śrī Caitanya Mahāprabhu came to the garden of Yameśvara [Lord Śiva] and accepted prasāda there at the request of the devotees.





TEXT 117





madhyāhna-bhikṣā-kāle sanātane bolāila



prabhu bolāilā, tāṅra ānanda bāḍila



SYNONYMS



*madhya*-ahna-at noon; *bhikṣā*-kāle-at the time for lunch; *sanātane*-for Sanātana Gosvāmī; *bolāila*-He called; *prabhu bolāilā*-Lord Śrī Caitanya Mahāprabhu called; *tāṅra*-his; *ānanda*-happiness; *bāḍila*-increased.



TRANSLATION



At noon, when it was time for lunch, the Lord called for Sanātana Gosvāmī, whose happiness increased because of the call.





TEXT 118





madhyāhne samudra-vālu hañāche agni-sama



sei-pathe sanātana karilā gamana



SYNONYMS



*madhya*-ahne-at noon; *samudra-vālu*-the sand by the sea; *hañāche*-was; *agni*-sama-as hot as fire; *sei-pathe*-by that path; *sanātana*-Sanātana Gosvāmī; *karilā gamana*-came.



TRANSLATION



At noon the sand on the beach was as hot as fire, but Sanātana Gosvāmī came by that path.





TEXT 119





'prabhu bolāñāche',--ei ānandita mane



tapta-vālukāte pā poḍe, tāhā nāhi jāne



SYNONYMS



*prabhu bolāñāche*-the Lord has called; *ei*-this; *ānandita*-happy; *mane*-within the mind; *tapta*-vālukāte-on the hot sand; *pā*-feet; *poḍe*-were burning; *tāhā*-that; *nāhi jāne*-could not understand.



TRANSLATION



Overwhelmed by joy at being called by the Lord, Sanātana Gosvāmī did not feel that his feet were burning in the hot sand.





TEXT 120





dui pāye phoskā haila, tabu gelā prabhu-sthāne



bhikṣā kari' mahāprabhu kariyāchena viśrāme



SYNONYMS



*dui pāye*-on the two soles; *phoskā haila*-there were blisters; *tabu*-still; *gelā*-came; *prabhu-sthāne*-to Śrī Caitanya Mahāprabhu; *bhikṣā kari'*-after finishing lunch; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kariyāchena viśrāme*-was taking rest.



TRANSLATION



Although the soles of both his feet were blistered because of the heat, he nevertheless went to Śrī Caitanya Mahāprabhu. There he found that the Lord, having taken His lunch, was resting.





TEXT 121





bhikṣā-avaśeṣa-pātra govinda tāre dilā



prasāda pāñā sanātana prabhu-pāśe āilā



SYNONYMS



*bhikṣā-avaśeṣa*-of remnants of the food; *pātra*-plate; *govinda*-Govinda; *tāre dilā*-delivered to him; *prasāda pāñā*-after taking the remnants of food; *sanātana*-Sanātana Gosvāmī; *prabhu-pāśe*-to Lord Śrī Caitanya Mahāprabhu; *āilā*-came.



TRANSLATION



Govinda gave Sanātana Gosvāmī the plate with the remnants of Lord Caitanya's food. After taking the prasāda, Sanātana Gosvāmī approached Lord Śrī Caitanya Mahāprabhu.





TEXT 122





prabhu kahe,--'kon pathe āilā, sanātana?'



teṅha kahe,--'samudra-pathe, kariluṅ āgamana'



SYNONYMS



*prabhu kahe*-the Lord inquired; *kon pathe*-through which path; *āilā sanātana*-you have come, Sanātana; *teṅha kahe*-he replied; *samudra*-pathe-on the path by the sea; *kariluṅ āgamana*-I have come.



TRANSLATION



When the Lord inquired, "By which path have you come?" Sanātana Gosvāmī replied,"I have come on the path along the beach."





TEXT 123





prabhu kahe,--"tapta-vālukāte kemane āilā?



siṁha-dvārera patha--śītala, kene nā āilā?



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *tapta*-vālukāte-on hot sand; *kemane āilā*-how did you come; *siṁha-dvārera patha*-the path of the Siṁha-dvāra gate; *śītala*-very cool; *kene*-why; *nā āilā*-did you not come.



TRANSLATION



Śrī Caitanya Mahāprabhu said,"How did you come through the beach where the sand is so hot? Why didn't you come by the path in front of the Siṁha-dvāra gate? It is very cool.



PURPORT



Siṁha-dvāra refers to the main gate on the eastern side of the Jagannātha temple.





TEXT 124





tapta-vālukāya tomāra pāya haila vraṇa



calite nā pāra, kemane karilā sahana?"



SYNONYMS



*tapta-vālukāya*-by the hot sand; *tomāra*-your; *pāya*-on the soles; *haila*-there were; *vraṇa*-blisters; *calite nā pāra*-you cannot walk; *kemane*-how; *karilā sahana*-did you tolerate.



TRANSLATION



"The hot sand must have blistered your soles. Now you cannot walk. How did you tolerate it?"





TEXT 125





sanātana kahe,--"dukha bahuta nā pāiluṅ



pāye vraṇa hañāche tāhā nā jāniluṅ



SYNONYMS



*sanātana kahe*-Sanātana Gosvāmī replied; *dukha*-pain; *bahuta*-much; *nā pāiluṅ*-I did not feel; *pāye*-on the soles; *vraṇa hañāche*-there were blisters; *tāhā*-that; *nā jāniluṅ*-I did not know.



TRANSLATION



Sanātana Gosvāmī replied,"I did not feel much pain, nor did I know that there are blisters because of the heat.





TEXT 126





siṁha-dvāre yāite mora nāhi adhikāra



viśeṣe--ṭhākurera tāhāṅ sevakera pracāra



SYNONYMS



*siṁha-dvāre*-in front of the main gate, known as Siṁha-dvāra; *yāite*-to go; *mora*-my; *nāhi adhikāra*-there is no right; *viśeṣe*-specifically; *ṭhākurera*-of Lord Jagannātha; *tāhāṅ*-there; *sevakera pracāra*-traffic of the servants.



TRANSLATION



"I have no right to pass by the Siṁha-dvāra, for the servants of Jagannātha are always coming and going there.





TEXT 127





sevaka gatāgati kare, nāhi avasara



tāra sparśa haile, sarva-nāśa habe mora"



SYNONYMS



*sevaka*-servants; *gatāgati kare*-come and go; *nāhi avasara*-there is no interval; *tāra sparśa haile*-if I touch them; *sarva-nāśa habe mora*-I shall be ruined.



TRANSLATION



"The servants are always coming and going without interval. If I touch them, I shall be ruined."



PURPORT



Herein it is very clearly indicated that priests performing Deity worship should be careful to keep themselves completely pure and not be touched by outsiders. Sanātana Gosvāmī and Haridāsa Ṭhākura, thinking themselves mlecchas and yavanas because of their past association with Mohammedans, did not enter the temple nor even travel on the path in front of the temple gate. It is customary for the priests of temples in India not even to touch outsiders nor enter the Deity room after having been touched. This is a very important item in temple worship.





TEXT 128





śuni' mahāprabhu mane santoṣa pāilā



tuṣṭa hañā tāṅre kichu kahite lāgilā



SYNONYMS



*śuni'*-hearing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *mane*-in the mind; *santoṣa pāilā*-became very happy; *tuṣṭa hañā*-being pleased; *tāṅre*-unto him; *kichu*-something; *kahite lāgilā*-began to speak.



TRANSLATION



Having heard all these details, Śrī Caitanya Mahāprabhu, greatly pleased, spoke as follows.





TEXTS 129-130





"yadyapio tumi hao jagat-pāvana



tomā-sparśe pavitra haya deva-muni-gaṇa



tathāpi bhakta-svabhāva--maryādā-rakṣaṇa



maryādā-pālana haya sādhura bhūṣaṇa



SYNONYMS



*yadyapio*-although; *tumi*-you; *hao*-are; *jagat-pāvana*-the deliverer of the entire universe; *tomā*-you; *sparśe*-by touching; *pavitra*-purified; *haya*-becomes; *deva-muni-gaṇa*-the demigods and great saintly persons; *tathāpi*-still; *bhakta-svabhāva*-the nature of a devotee; *maryādā*-etiquette; *rakṣaṇa*-to protect or observe; *maryādā pālana*-to maintain etiquette; *haya*-is; *sādhura bhūṣaṇa*-ornament of devotees.



TRANSLATION



"My dear Sanātana, although you are the deliverer of the entire universe and although even the demigods and great saints are purified by touching you, it is the characteristic of a devotee to observe and protect the Vaiṣṇava etiquette. Maintenance of the Vaiṣṇava etiquette is the ornament of a devotee.





TEXT 131





maryādā-laṅghane loka kare upahāsa



iha-loka, para-loka--dui haya nāśa



SYNONYMS



*maryādā-laṅghane*-by surpassing the customs of etiquette; *loka*-people; *kare upahāsa*-joke; *iha-loka*-this world; *para-loka*-the next world; *dui*-two; *haya nāśa*-become vanquished.



TRANSLATION



"If one transgresses the laws of etiquette, people make fun of him, and thus he is vanquished in both this world and the next.





TEXT 132





maryādā rākhile, tuṣṭa kaile mora mana



tumi aiche nā karile kare kon jana?"



SYNONYMS



*maryādā rākhile*-since you have observed the etiquette; *tuṣṭa kaile*-you have satisfied; *mora mana*-My mind; *tumi*-you; *aiche*-like that; *nā karile*-without doing; *kare*-would do; *kon jana*-who.



TRANSLATION



"By observing the etiquette, you have satisfied My mind. Who else but you will show this example?"





TEXT 133





eta bali' prabhu tāṅre āliṅgana kaila



tāṅra kaṇḍu-rasā prabhura śrī-aṅge lāgila



SYNONYMS



*eta bali'*-saying this; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *āliṅgana kaila*-embraced; *tāṅra*-his; *kaṇḍu*-rasā-moisture oozing from the itches; *prabhura*-of Śrī Caitanya Mahāprabhu; *śrī*-aṅge lāgila-smeared the body.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu embraced Sanātana Gosvāmī, and the moisture oozing from the itching sores on Sanātana's body smeared the body of the Lord.





TEXT 134





bāra bāra niṣedhena, tabu kare āliṅgana



aṅge rasā lāge, duḥkha pāya sanātana



SYNONYMS



*bāra bāra*-again and again; *niṣedhena*-forbids; *tabu*-still; *kare āliṅgana*-He embraces; *aṅge*-on the body; *rasā lāge*-oozing moisture touches; *duḥkha*-unhappiness; *pāya*-gets; *sanātana*-Sanātana Gosvāmī.



TRANSLATION



Although Sanātana Gosvāmī forbade Śrī Caitanya Mahāprabhu to embrace him, the Lord did so. Thus His body was smeared with the moisture from Sanātana's body, and Sanātana became greatly distressed.





TEXT 135





ei-mate sevaka-prabhu duṅhe ghara gelā



āra dina jagadānanda sanātanere mililā



SYNONYMS



*ei-mate*-in this way; *sevaka-prabhu*-the servant and the master; *duṅhe*-both of them; *ghara gelā*-returned to their respective places; *āra dina*-the next day; *jagadānanda*-Jagadānanda; *sanātanere mililā*-met Sanātana Gosvāmī.



TRANSLATION



Thus both servant and master departed for their respective homes. The next day, Jagadānanda Paṇḍita went to meet Sanātana Gosvāmī.





TEXT 136





dui-jana vasi' kṛṣṇa-kathā-goṣṭhī kailā



paṇḍitere sanātana duḥkha nivedilā



SYNONYMS



*dui*-jana vasi'-both of them sitting; *kṛṣṇa*-kathā-topics of Lord Kṛṣṇa; *goṣṭhī*-discussion; *kailā*-did; *paṇḍitere*-unto Jagadānanda Paṇḍita; *sanātana*-Sanātana Gosvāmī; *duḥkha nivedilā*-submitted his unhappiness.



TRANSLATION



When Jagadānanda Paṇḍita and Sanātana Gosvāmī sat together and began to discuss topics about Kṛṣṇa, Sanātana Gosvāmī submitted to Jagadānanda Paṇḍita the cause of his distress.





TEXT 137





"ihāṅ āilāṅ prabhure dekhi' duḥkha khaṇḍāite



yebā mane, tāhā prabhu nā dilā karite



SYNONYMS



*ihāṅ*-here (to Jagannātha Purī); *āilāṅ*-I have come; *prabhure*-Lord Śrī Caitanya Mahāprabhu; *dekhi'*-by seeing; *duḥkha khaṇḍāite*-to diminish my unhappiness; *yebā mane*-what was in my mind; *tāhā*-that; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *nā dilā karite*-did not allow me to do.



TRANSLATION



"I came here to diminish my unhappiness by seeing Lord Śrī Caitanya Mahāprabhu, but the Lord did not allow me to execute what was in my mind.





TEXT 138





niṣedhite prabhu āliṅgana karena more



mora kaṇḍu-rasā lāge prabhura śarīre



SYNONYMS



*niṣedhite*-although I forbid; *prabhu*-Śrī Caitanya Mahāprabhu; *āliṅgana*-embracing; *karena*-does; *more*-unto me; *mora kaṇḍu*-rasā-my wet sores; *lāge*-touches; *prabhura*-of Śrī Caitanya Mahāprabhu; *śarīre*-on the body.



TRANSLATION



"Although I forbid Him to do so, Śrī Caitanya Mahāprabhu nevertheless embraces me, and therefore His body becomes smeared with the discharges from my itching sores.





TEXT 139





aparādha haya mora, nāhika nistāra



jagannātheha nā dekhiye,--e duḥkha apāra



SYNONYMS



*aparādha*-offense; *haya*-is; *mora*-mine; *nāhika nistāra*-there is no deliverance; *jagannātheha*-also Lord Jagannātha; *nā dekhiye*-I cannot see; *e*-this; *duḥkha apāra*-great unhappiness.



TRANSLATION



"In this way I am committing offenses at His lotus feet, for which I shall certainly not be delivered. At the same time, I cannot see Lord Jagannātha. This is my great unhappiness.





TEXT 140





hita-nimitta āilāṅa āmi, haila viparīte



ki karile hita haya nāri nirdhārite"



SYNONYMS



*hita-nimitta*-for benefit; *āilāṅa*-came; *āmi*-I; *haila viparīte*-it has become just the opposite; *ki karile*-how; *hita haya*-there will be benefit; *nāri nirdhārite*-I can not ascertain.



TRANSLATION



"I came here for my benefit, but now I see that I am getting just the opposite. I do not know, nor can I ascertain, how there will be benefit for me."





TEXT 141





paṇḍita kahe,--"tomāra vāsa-yogya 'vṛndāvana'



ratha-yātrā dekhi' tāhāṅ karaha gamana



SYNONYMS



*paṇḍita kahe*-Jagadānanda Paṇḍita said; *tomāra*-your; *vāsa-yogya*-a suitable place for residence; *vṛndāvana*-Vṛndāvana; *ratha*-yātrā dekhi'-after seeing the Ratha-yātrā festival; *tāhāṅ*-there; *karaha gamana*-go.



TRANSLATION



Jagadānanda Paṇḍita said, "The most suitable place for you to reside is Vṛndāvana. After seeing the Ratha-yātrā festival, you can return there.





TEXT 142





prabhura ājñā hañāche tomā' dui bhāye



vṛndāvane vaisa, tāhāṅ sarva-sukha pāiye



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *ājñā*-order; *hañāche*-has been; *tomā'*-you; *dui bhāye*-to the two brothers; *vṛndāvane vaisa*-sit down at Vṛndāvana; *tāhāṅ*-there; *sarva-sukha*-all happiness; *pāiye*-you will get.



TRANSLATION



"The Lord has already ordered both of you brothers to situate yourselves in Vṛndāvana. There you will achieve all happiness.





TEXT 143





ye-kārye āilā, prabhura dekhilā caraṇa



rathe jagannātha dekhi' karaha gamana"



SYNONYMS



*ye-kārye*-for which business; *āilā*-you have come; *prabhura*-of Śrī Caitanya Mahāprabhu; *dekhilā*-you have seen; *caraṇa*-the feet; *rathe*-on the car; *jagannātha*-Lord Jagannātha; *dekhi'*-after seeing; *karaha gamana*-go.



TRANSLATION



'Your purpose in coming has been fulfilled, for you have seen the lotus feet of the Lord. Therefore, after seeing Lord Jagannātha on the Ratha-yātrā car, you can leave."





TEXT 144





sanātana kahe,--"bhāla kailā upadeśa



tāhāṅ yāba, sei mora 'prabhu-datta deśa' "



SYNONYMS



*sanātana kahe*-Sanātana Gosvāmī replied; *bhāla kailā upadeśa*-you have given good advice; *tāhāṅ yāba*-I shall go there; *sei*-that; *mora*-my; *prabhu*-datta-given by the Lord; *deśa*-residential country.



TRANSLATION



Sanātana Gosvāmī replied, "You have given me very good advice. I shall certainly go there, for that is the place the Lord has given me for my residence."



PURPORT



The words prabhu-datta deśa are very significant. Śrī Caitanya Mahāprabhu's devotional cult teaches one not to sit down in one place but to spread the devotional cult all over the world. The Lord dispatched Sanātana Gosvāmī and Rūpa Gosvāmī to Vṛndāvana to excavate and renovate the holy places and from there establish the cult of bhakti. Therefore Vṛndāvana was given to Sanātana Gosvāmī and Rūpa Gosvāmī as their place of residence. Similarly, everyone in the line of Śrī Caitanya Mahāprabhu's devotional cult should accept the words of the spiritual master and thus spread the Kṛṣṇa consciousness movement. They should go everywhere, to all parts of the world, accepting those places as prabhu-datta deśa, the places of residence given by the spiritual master or Lord Kṛṣṇa. The spiritual master is the representative of Lord Kṛṣṇa; therefore one who has carried out the orders of the spiritual master is understood to have carried out the orders of Kṛṣṇa or Śrī Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu wanted to spread the bhakti cult all over the world (pṛthivīte āche yata nagarādi grāma). Therefore devotees in the line of Kṛṣṇa consciousness must go to different parts of the world and preach, as ordered by the spiritual master. That will satisfy Śrī Caitanya Mahāprabhu.





TEXT 145





eta bali' duṅhe nija-kārye uṭhi' gelā



āra dina mahāprabhu milibāre āilā



SYNONYMS



*eta bali'*-talking like this; *duṅhe*-both Jagadānanda Paṇḍita and Sanātana Gosvāmī; *nija-kārye*-to their respective duties; *uṭhi'*-getting up; *gelā*-went; *āra dina*-the next day; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *milibāre āilā*-came to meet.



TRANSLATION



After talking in this way, Sanātana Gosvāmī and Jagadānanda Paṇḍita returned to their respective duties. The next day, Śrī Caitanya Mahāprabhu went to see Haridāsa and Sanātana Gosvāmī.





TEXT 146





haridāsa kailā prabhura caraṇa vandana



haridāse kailā prabhu prema-āliṅgana



SYNONYMS



*haridāsa*-Haridāsa Ṭhākura; *kailā*-did; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *caraṇa vandana*-worshiping the lotus feet; *haridāse*-unto Haridāsa; *kailā*-did; *prabhu*-Śrī Caitanya Mahāprabhu; *prema-āliṅgana*-embracing in ecstatic love.



TRANSLATION



Haridāsa Ṭhākura offered obeisances to the lotus feet of Śrī Caitanya Mahāprabhu, and the Lord embraced him in ecstatic love.





TEXT 147





dūra haite daṇḍa-paraṇāma kare sanātana



prabhu bolāya bāra bāra karite āliṅgana



SYNONYMS



*dūra haite*-from a distant place; *daṇḍa*-paraṇāma-offering obeisances and daṇḍavats; *kare*-did; *sanātana*-Sanātana Gosvāmī; *prabhu*-Śrī Caitanya Mahāprabhu; *bolāya*-calls; *bāra bāra*-again and again; *karite āliṅgana*-to embrace.



TRANSLATION



Sanātana Gosvāmī offered his obeisances and daṇḍavats from a distant place, but Śrī Caitanya Mahāprabhu called him again and again to embrace him.





TEXT 148





aparādha-bhaye teṅha milite nā āila



mahāprabhu milibāre sei ṭhāñi gela



SYNONYMS



*aparādha*-bhaye-out of fear of offenses; *teṅha*-Sanātana Gosvāmī; *milite*-to meet; *nā āila*-did not come forward; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *milibāre*-to meet; *sei ṭhāñi*-to Sanātana Gosvāmī; *gela*-went.



TRANSLATION



Out of fear of committing offenses, Sanātana Gosvāmī did not come forward to meet Śrī Caitanya Mahāprabhu. The Lord, however, went forward to meet him.





TEXT 149





sanātana bhāgi' pāche karena gamana



balātkāre dhari, prabhu kailā āliṅgana



SYNONYMS



*sanātana*-Sanātana Gosvāmī; *bhāgi'*-running away; *pāche*-back; *karena gamana*-goes; *balātkāre*-by force; *dhari*-capturing; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā āliṅgana*-embraced.



TRANSLATION



Sanātana Gosvāmī backed away, but Śrī Caitanya Mahāprabhu caught him by force and embraced him.





TEXT 150





dui jana lañā prabhu vasilā piṇḍāte



nirviṇṇa sanātana lāgilā kahite



SYNONYMS



*dui jana lañā*-taking the two of them; *prabhu*-Śrī Caitanya Mahāprabhu; *vasilā*-sat down; *piṇḍāte*-on the altar; *nirviṇṇa*-advanced in renunciation; *sanātana*-Sanātana Gosvāmī; *lāgilā kahite*-began to speak.



TRANSLATION



The Lord took them both with Him and sat down in a sacred place. Then Sanātana Gosvāmī, who was advanced in renunciation, began to speak.





TEXT 151





"hita lāgi' āinu muñi, haila viparīta



sevā-yogya nahi, aparādha karoṅ niti niti



SYNONYMS



*hita lāgi'*-for benefit; *āinu muñi*-I came; *haila viparīta*-it has become just the opposite; *sevā-yogya nahi*-I am not fit to render service; *aparādha karoṅ*-I commit offenses; *niti niti*-day after day.



TRANSLATION



"I came here for my benefit," he said, "but I see that I am getting just the opposite. I am unfit to render service. I simply commit offenses day after day.





TEXT 152





sahaje nīca-jāti muñi, duṣṭa, 'pāpāśaya'



more tumi chuṅile mora aparādha haya



SYNONYMS



*sahaje*-by nature; *nīca*-jāti-lowborn; *muñi*-I; *duṣṭa*-sinful; *pāpa-āśaya*-reservoir of sinful activities; *more*-me; *tumi chuṅile*-if You touch; *mora*-my; *aparādha haya*-there is offense.



TRANSLATION



"By nature I am lowborn. I am a contaminated reservoir of sinful activities. If You touch me, sir, that will be a great offense on my part.





TEXT 153





tāhāte āmāra aṅge kaṇḍu-rasā-rakta cale



tomāra aṅge lāge, tabu sparśaha tumi bale



SYNONYMS



*tāhāte*-over and above this; *āmāra*-my; *aṅge*-on the body; *kaṇḍu*-rasā-from wet, itching sores; *rakta*-blood; *cale*-runs, tomāra aṅge lāge-touches Your body; *tabu*-still; *sparśaha*-touch; *tumi*-You; *bale*-by force.



TRANSLATION



"Moreover, blood is running from infected itching sores on my body, smearing Your body with moisture, but still You touch me by force.





TEXT 154





bībhatsa sparśite nā kara ghṛṇā-leśe



ei aparādhe mora habe sarva-nāśe



SYNONYMS



*bībhatsa*-horrible; *sparśite*-to touch; *nā kara*-You do not do; *ghṛṇā*-leśe-even a small bit of aversion; *ei aparādhe*-because of this offense; *mora*-my; *habe*-there will be; *sarva*-nāśe-loss of everything auspicious.



TRANSLATION



"My dear sir, You do not have even a pinch of aversion to touching my body, which is in a horrible condition. Because of this offense, everything auspicious will be vanquished for me.





TEXT 155





tāte ihāṅ rahile mora nā haya 'kalyāṇa'



ājñā deha'--ratha dekhi' yāṅa vṛndāvana



SYNONYMS



*tāte*-because of this; *ihāṅ*-here; *rahile*-if I remain; *mora*-my; *nā*-not; *haya*-there is; *kalyāṇa*-auspiciousness; *ājñā deha'*-kindly give the order; *ratha dekhi'*-after witnessing the Ratha-yātrā festival; *yāṅa vṛndāvana*-I may return to Vṛndāvana.



TRANSLATION



"Therefore I see that I will get nothing auspicious by staying here. Kindly give me orders allowing me to return to Vṛndāvana after the Ratha-yātrā festival.





TEXT 156





jagadānanda-paṇḍite āmi yukti puchila



vṛndāvana yāite teṅha upadeśa dila"



SYNONYMS



*jagadānanda*-paṇḍite-from Jagadānanda Paṇḍita; *āmi*-I; *yukti*-advice; *puchila*-inquired; *vṛndāvana yāite*-to go to Vṛndāvana; *teṅha*-he; *upadeśa dila*-has given instruction.



TRANSLATION



"I have consulted Jagadānanda Paṇḍita for his opinion, and he has also advised me to return to Vṛndāvana."





TEXT 157





eta śuni' mahāprabhu saroṣa-antare



jagadānande kruddha hañā kare tiraṣkāre



SYNONYMS



*eta śuni'*-hearing this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *sa-roṣa-antare*-in an angry mood; *jagadānande*-at Jagadānanda Paṇḍita; *kruddha hañā*-becoming very angry; *kare tiraḥ*-kāre-chastises.



TRANSLATION



Hearing this, Śrī Caitanya Mahāprabhu, in an angry mood, began to chastise Jagadānanda Paṇḍita.





TEXT 158





"kālikāra baṭuyā jagā aiche garvī haila



tomā-sabāreha upadeśa karite lāgila



SYNONYMS



*kālikāra*-new; *baṭuyā*-boy; *jagā*-Jagadānanda Paṇḍita; *aiche*-so; *garvī haila*-has become proud; *tomā*-sabāreha-persons like you; *upadeśa karite*-to advise; *lāgila*-has begun.



TRANSLATION



"Jagā [Jagadānanda Paṇḍita] is only a new boy, but he has become so proud that he thinks himself competent to advise a person like you.





TEXT 159





vyavahāre-paramārthe tumi--tāra guru-tulya



tomāre upadeśe, nā jāne āpana-mūlya



SYNONYMS



*vyavahāre*-in ordinary dealings; *parama-arthe*-in spiritual matters; *tumi*-you; *tāra*-of him; *guru*-tulya-like a spiritual master; *tomāre*-you; *upadeśe*-he advises; *nā jāne*-does not know; *āpana*-mūlya-his value.



TRANSLATION



"In affairs of spiritual advancement and even in ordinary dealings, you are on the level of his spiritual master. Yet not knowing his own value, he dares to advise you.





TEXT 160





āmāra upadeṣṭā tumi--prāmāṇika ārya



tomāreha upadeśe--bālakā kare aiche kārya



SYNONYMS



*āmāra*-My; *upadeṣṭā*-adviser; *tumi*-you; *prāmāṇika ārya*-authorized person; *tomāreha*-even you; *upadeśe*-he advises; *bālakā*-boy; *kare*-does; *aiche*-such; *kārya*-business.



TRANSLATION



"My dear Sanātana, you are on the level of My adviser, for you are an authorized person. But Jagā wants to advise you. This is but the impudence of a naughty boy."





TEXT 161





śuni' sanātana pāye dhari' prabhure kahila



'jagadānandera saubhāgya āji se jānila



SYNONYMS



*śuni'*-hearing; *sanātana*-Sanātana Gosvāmī; *pāye dhari'*-capturing the feet; *prabhure kahila*-began to say to Śrī Caitanya Mahāprabhu; *jagadānandera*-of Jagadānanda Paṇḍita; *saubhāgya*-fortune; *āji*-now; *se*-that; *jānila*-I understand.



TRANSLATION



When Śrī Caitanya Mahāprabhu was thus chastising Jagadānanda Paṇḍita, Sanātana Gosvāmī fell at the Lord's feet and said, "I can now understand the fortunate position of Jagadānanda.





TEXT 162





āpanāra 'asaubhāgya' āji haila jñāna



jagate nāhi jagadānanda-sama bhāgyavān



SYNONYMS



*āpanāra*-my personal; *asaubhāgya*-misfortune; *āji*-today; *haila jñāna*-I can understand; *jagate*-within this world; *nāhi*-there is not; *jagadānanda*-sama-like Jagadānanda Paṇḍita; *bhāgyavān*-fortunate person.



TRANSLATION



"I can also understand my misfortune. No one in this world is as fortunate as Jagadānanda.





TEXT 163





jagadānande piyāo ātmīyatā-sudhā-rasa



more piyāo gaurava-stuti-nimba-niśindā-rasa



SYNONYMS



*jagadānande*-unto Jagadānanda Paṇḍita; *piyāo*-You cause to drink; *ātmīyatā-sudhā-rasa*-the nectar of affectionate relations; *more*-me; *piyāo*-You cause to drink; *gaurava*-stuti-honorable prayers; *nimba-niśindā-rasa*-the juice of nimba fruit and niśindā.



TRANSLATION



"Sir, You are making Jagadānanda drink the nectar of affectionate relationships, whereas by offering me honorable prayers, You are making me drink the bitter juice of nimba and niśindā.





TEXT 164





ājiha nahila more ātmīyatā-jñāna!



mora abhāgya, tumi--svatantra bhagavān!"



SYNONYMS



*ājiha*-even until now; *nahila*-there has not been; *more*-unto me; *ātmīyatā*-jñāna-feeling as one of Your relations; *mora abhāgya*-my misfortune; *tumi*-You; *svatantra bhagavān*-the independent Personality of Godhead.



TRANSLATION



"It is my misfortune that You have not accepted me as one of Your intimate relations. But You are the completely independent Supreme Personality of Godhead."





TEXT 165





śuni' mahāprabhu kichu lajjita hailā mane



tāṅre santoṣite kichu balena vacane



SYNONYMS



*śuni'*-hearing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kichu*-somewhat; *lajjita*-ashamed; *hailā*-became; *mane*-within the mind; *tāṅre*-him; *santoṣite*-to satisfy; *kichu*-some; *balena*-said; *vacane*-words.



TRANSLATION



Hearing this, Śrī Caitanya Mahāprabhu was somewhat ashamed. Just to satisfy Sanātana Gosvāmī, He spoke the following words.





TEXT 166





'jagadānanda priya āmāra nahe tomā haite



maryādā-laṅghana āmi nā pāroṅ sahite



SYNONYMS



*jagadānanda*-Jagadānanda Paṇḍita; *priya*-more dear; *āmāra*-to Me; *nahe*-is not; *tomā haite*-than you; *maryādā*-laṅghana-transgressing the etiquette; *āmi*-I; *nā*-not; *pāroṅ*-can; *sahite*-tolerate.



TRANSLATION



"My dear Sanātana, please do not think that Jagadānanda is more dear to Me than you. However, I cannot tolerate transgressions of the standard etiquette.





TEXT 167





kāhāṅ tumi--prāmāṇika, śāstre pravīṇa!



kāhāṅ jagā--kālikāra baṭuyā navīna!



SYNONYMS



*kāhāṅ*-where; *tumi*-you; *prāmāṇika*-authority; *śāstre pravīṇa *-experienced in the learning of the śāstras; *kāhāṅ*-where; *jagā*-Jagā; *kālikāra*-recent; *baṭuyā*-youth; *navīna*-new.



TRANSLATION



"You are an experienced authority in the śāstras, whereas Jagā is just a young boy.





TEXT 168





āmākeha bujhāite tumi dhara śakti



kata ṭhāñi bujhāñācha vyavahāra-bhakti



SYNONYMS



*āmākeha*-even Me; *bujhāite*-to convince; *tumi*-you; *dhara*-have; *śakti*-power; *kata ṭhāñi*-in how many places; *bujhāñācha*-you have convinced; *vyavahāra*-bhakti-ordinary behavior as well as devotional service.



TRANSLATION



"You have the power to convince even Me. In many places you have already convinced Me about ordinary behavior and devotional service.





TEXT 169





tomāre upadeśa kare, nā yāya sahana



ataeva tāre āmi kariye bhartsana



SYNONYMS



*tomāre*-you; *upadeśa kare*-advises; *nā yāya sahana*-I cannot tolerate; *ataeva*-therefore; *tāre*-unto him; *āmi*-I; *kariye*-do; *bhartsana*-chastisement.



TRANSLATION



"Jagā's advising you is intolerable for Me. Therefore I am chastising him.





TEXT 170





bahiraṅga-jñāne tomāre nā kari stavana



tomāra guṇe stuti karāya yaiche tomāra guna



SYNONYMS



*bahiraṅga*-jñāne-thinking outside My intimate relationship; *tomāre*-unto you; *nā kari*-I do not; *stavana*-offer praise; *tomāra*-your; *guṇe*-by qualifications; *stuti karāya*-one is induced to offer prayers; *yaiche*-as; *tomāra*-your; *guna*-attributes.



TRANSLATION



"I offer you praise not because I think of you as being outside an intimate relationship with Me but because you are actually so qualified that one is forced to praise your qualities.





TEXT 171





yadyapi kāhāra 'mamatā' bahu-jane haya



prīti-svabhāve kāhāte kona bhāvodaya



SYNONYMS



*yadyapi*-although; *kāhāra*-of someone; *mamatā*-affection; *bahu*-lane-unto many persons; *haya*-there is; *prīti*-svabhāve-according to one's affection; *kāhāte*-in someone; *kona*-some; *bhāva*-udaya-awakening of ecstatic love.



TRANSLATION



"Although one has affection for many persons, different types of ecstatic love awaken according to the nature of one's personal relationships.





TEXT 172





tomāra deha tumi kara bībhatsa-jñāna



tomāra deha āmāre lāge amṛta-samāna



SYNONYMS



*tomāra deha*-your body; *tumi*-you; *kara bībhatsa*-jñāna-consider horrible; *tomāra deha*-your body; *āmāre*-unto Me; *lāge*-appears; *amṛta*-samāna-as if made of nectar.



TRANSLATION



"You consider your body dangerous and awful, but I think that your body is like nectar.





TEXT 173





aprākṛta-deha tomāra 'prākṛta' kabhu naya



tathāpi tomāra tāte prākṛta-buddhi haya



SYNONYMS



*aprākṛta*-transcendental; *deha*-body; *tomāra*-your; *prākṛta*-material; *kabhu naya*-is never; *tathāpi*-still; *tomāra*-your; *tāte*-in that; *prākṛta*-buddhi-conception as material; *haya*-is.



TRANSLATION



"Actually your body is transcendental, never material. You are thinking of it, however, in terms of a material conception.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura gives his opinion about how a person completely engaged in the service of the Lord transforms his body from material to transcendental. He says: "A pure devotee engaged in the service of Lord Kṛṣṇa has no desire for his personal sense gratification, and thus he never accepts anything for that purpose. He desires only the happiness of the Supreme Personality of Godhead, Kṛṣṇa, and because of his ecstatic love for Kṛṣṇa, he acts in various ways. Karmīs think that the material body is an instrument for material enjoyment, and that is why they work extremely hard. A devotee, however, has no such desires. A devotee always engages wholeheartedly in the service of the Lord, forgetting about bodily conceptions and bodily activities. The body of a karmī is called material because the karmī, being too absorbed in material activities, is always eager to enjoy material facilities, but the body of a devotee who tries his best to work very hard for the satisfaction of Kṛṣṇa by fully engaging in the Lord's service must be accepted as transcendental. Whereas karmīs are interested only in the personal satisfaction of their senses, devotees work for the satisfaction of the Supreme Lord. Therefore one who cannot distinguish between devotion and ordinary karma may mistakenly consider the body of a pure devotee material. One who knows does not commit such a mistake. Nondevotees who consider devotional activities and ordinary material activities to be on the same level are offenders to the chanting of the transcendental holy name of the Lord. A pure devotee knows that a devotee's body, being always transcendental, is just suitable for rendering service to the Lord.





A devotee on the topmost platform of devotional service always humbly thinks that he is not rendering any devotional service. He thinks that he is poor in devotional service and that his body is material. On the other hand, those known as the sahajiyās foolishly think that their material bodies are transcendental. Because of this, they are always bereft of the association of pure devotees, and thus they cannot behave like Vaiṣṇavas. Observing the defects of the sahajiyās, Śrīla Bhaktivinoda Ṭhākura has sung as follows in his book Kalyāṇa-kalpa-taru:



āmi ta' vaiṣṇava, e-buddhi ha-ile,

amānī nā haba āmi

pratiṣṭhāśā āsi', hṛdaya dūṣibe,

ha-iba niraya-gāmī



nije śreṣṭha jāni', ucchiṣṭādi-dāne,

habe abhimāna bhāra

tāi śiṣya tava, thākiyā sarvadā,

nā la-iba pūjā kāra



"If I think I am a Vaiṣṇava, I shall look forward to receiving respect from others. And if the desire for fame and reputation pollute my heart, certainly I shall go to hell. By giving others the remnants of my food, I shall consider myself superior and shall be burdened with the weight of false pride. Therefore, always remaining your surrendered disciple, I shall not accept worship from anyone else." Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī has written (*Antya-līlā* 20.28):





premera svabhāva--yāhāṅ premera sambandha

sei māne,--'kṛṣṇe mora nāhi prema-gandha'



"Wherever there is a relationship of love of Godhead, the natural symptoms are that the devotee does not think himself a devotee, but always thinks that he has not even a drop of love for Kṛṣṇa."





TEXT 174





'prākṛta' haile ha tomāra vapu nāri upekṣite



bhadrābhadra-vastu-jñāna nāhika 'prākṛte'



SYNONYMS



*prākṛta*-material; *haile ha*-even if it were; *tomāra*-your; *vapu*-body; *nāri*-I cannot; *upekṣite*-neglect; *bhadra*-abhadra-good and bad; *vastu*-jñāna-appreciation of things; *nāhika*-there is not; *prākṛte*-in the material world.



TRANSLATION



"Even if your body were material, I still could not neglect it, for the material body should be considered neither good nor bad.



PURPORT



Śrī Caitanya Mahāprabhu told Sanātana Gosvāmī, "Since you are a Vaiṣṇava, your body is spiritual, not material. Therefore you should not consider this body to be subjected to superior or inferior qualities. Moreover, I am a sannyāsī. Therefore even if your body were material, a sannyāsī should see no distinction between a good body and a bad body.





TEXT 175





kiṁ bhadraṁ kim abhadraṁ vā



dvaitasyāvastunaḥ kiyat



vācoditaṁ tad anṛtaṁ



manasā dhyātam eva ca



SYNONYMS



*kim*-what; *bhadram*-good; *kim*-what; *abhadram*-bad; *vā*-or; *dvaitasya*-of this material world; *avastunaḥ*-that which has temporary existence; *kiyat*-how much; *vācā*-by words; *uditam*-vibrated; *tat*-that; *anṛtam*-without permanent existence; *manasā*-by the mind; *dhyātam*-conceived; *eva*-certainly; *ca*-and.



TRANSLATION



" 'Anything not conceived in relationship to Kṛṣṇa should be understood to be illusion [māyā]. None of the illusions uttered by words or conceived in the mind are factual. Because illusion is not factual, there is no distinction between what we think is good and what we think is bad. When we speak of the Absolute Truth, such speculations do not apply.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.28.4).





TEXT 176





'dvaite' bhadrābhadra-jñāna, saba--'manodharma'



'ei bhāla, ei manda',--ei saba 'bhrama'



SYNONYMS



*dvaite*-in the material world; *bhadra*-abhadra-jñāna-understanding of good and bad; *saba*-all; *manaḥ*-dharma-speculative mental creations; *ei bhāla*-this is good; *ei manda*-this is bad; *ei*-this; *saba*-all; *bhrama*-mistake.



TRANSLATION



"In the material world, conceptions of good and bad are all mental speculations. Therefore, saying, 'This is good, and this is bad,' is all a mistake.



PURPORT



*Kṛṣṇa, the Supreme Personality of Godhead*, is the Absolute Truth, ever existing with different varieties of energies. When one is absorbed in the illusory energy of Kṛṣṇa and cannot understand Kṛṣṇa, one cannot ascertain what is good and bad for him. Conceptions of good and bad are all imaginations or mental speculations. When one forgets that he is an eternal servant of Kṛṣṇa, he wants to enjoy the material world through different plans. At that time he distinguishes between material plans that are good and those that are bad. Actually, however, they are all false.





TEXT 177





vidyā-vinaya-sampanne



brāhmaṇe gavi hastini



śuni caiva śvapāke ca



paṇḍitāḥ sama-darśinaḥ



SYNONYMS



*vidyā*-knowledge; *vinaya*-gentleness; *sampanne*-endowed with; *brāhmaṇe*-unto a brāhmaṇa; *gavi*-unto a cow; *hastini*-unto an elephant; *śuni*-unto a dog; *ca*-and; *eva*-also; *śva*-pāke-unto a dog-eater; *ca*-also; *paṇḍitāḥ*-those who are actually learned in spiritual understanding; *sama*-darśinaḥ-equipoised.

TRANSLATION



" 'The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater.'



PURPORT



This is a quotation from *Bhagavad-gītā* (5.18).





TEXT 178





jñāna-vijñāna-tṛptātmā



kūṭastho vijitendriyaḥ



yukta ity ucyate yogī



sama-loṣṭrāśma-kāñcanaḥ



SYNONYMS



*jñāna*-by acquired knowledge; *vijñāna*-realized knowledge; *tṛpta*-satisfied; *ātmā*-living entity; *kūṭa*-sthaḥ-fixed in his constitutional position; *vijita*-controlled; *indriyaḥ*-whose senses; *yuktaḥ*-in touch with the Supreme; *iti*-thus; *ucyate*-is said; *yogī*-a yogī; *sama*-equal; *loṣṭra*-pebbles; *aśma*-stone; *kāñcanaḥ*-gold.



TRANSLATION



" 'One who is fully satisfied in knowledge obtained and practically applied in life, who is always determined and fixed in his spiritual position, who completely controls his senses, and who sees pebbles, stone and gold on the same level, is understood to be a perfect yogī.'



PURPORT



This is also a quotation from *Bhagavad-gītā* (6.8).





TEXT 179





āmi ta'--sannyāsī, āmāra 'sama-dṛṣṭi' dharma



candana-paṅkete āmāra jñāna haya 'sama'



SYNONYMS



*āmi*-I; *ta'*-certainly; *sannyāsī*-in the renounced order of life; *āmāra*-My; *sama*-dṛṣṭi-seeing everything on the same platform; *dharma*-duty; *candana*-paṅkete-between sandalwood pulp and mud; *āmāra*-My; *jñāna*-knowledge; *haya*-is; *sama*-same.



TRANSLATION



"Since I am in the renounced order, My duty is to make no distinctions but instead be equipoised. My knowledge must be equally disposed toward sandalwood pulp and dirty mud.



PURPORT



It is the duty of a sannyāsī, a person in the renounced order, to be always equipoised, and that is also the duty of a learned man and a Vaiṣṇava. A Vaiṣṇava, a sannyāsī or a learned person has no conception of the material world; in other words, he has no conception of anything materially important. He has no desire to use sandalwood pulp for sense gratification, nor does sense gratification make him hate mud. Acceptance or rejection of material things is not the concern of a sannyāsī, a Vaiṣṇava or a learned person. An advanced devotee has no desire to enjoy or reject anything. His only duty is to accept whatever is favorable for the advancement of Kṛṣṇa consciousness. A Vaiṣṇava should be indifferent to material enjoyment and renunciation and should always hanker for the spiritual life of rendering service to the Lord.





TEXT 180





ei lāgi' tomā tyāga karite nā yuyāya



ghṛṇā-buddhi kari yadi, nija-dharma yāya"



SYNONYMS



*ei lāgi'*-for this reason; *tomā*-you; *tyāga karite*-to reject; *nā yuyāya*-is not befitting; *ghṛṇā-buddhi kari*-I regard with hatred; *yadi*-if; *nija-dharma yāya*-I deviate from My duty.



TRANSLATION



"For this reason, I cannot reject you. If I hated you, I would deviate from My occupational duty."





TEXT 181





haridāsa kahe,--"prabhu, ye kahilā tumi



ei 'bāhya pratāraṇā' nāhi māni āmi



SYNONYMS



*haridāsa kahe*-Haridāsa said; *prabhu*-my Lord; *ye*-what; *kahilā*-have spoken; *tumi*-You; *ei*-this; *bāhya pratāraṇā*-external formality; *nāhi māni āmi*-I do not accept.



TRANSLATION



Haridāsa said, "My dear Lord, what You have spoken deals with external formalities. I do not accept it.





TEXT 182





āmā-saba adhame ye kariyācha aṅgīkāra



dīna-dayālu-guṇa tomāra tāhāte pracāra"



SYNONYMS



*āmā-saba*-all of us; *adhame*-most fallen; *ye*-that; *kariyācha*-You have done; *aṅgīkāra*-acceptance; *dīna*-dayālu-merciful unto the fallen souls; *guṇa*-attribute; *tomāra*-of You; *tāhāte*-in that; *pracāra*-proclaiming.



TRANSLATION



"My Lord, we are all fallen, but You have accepted us due to Your attribute of being merciful to the fallen. This is well known all over the world."





TEXT 183





prabhu hāsi' kahe,--"śuna, haridāsa, sanātana



tattvataḥ kahi tomā-viṣaye yaiche mora mana



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *hāsi'*-smiling; *kahe*-says; *śuna*-hear; *haridāsa*-My dear Haridāsa; *sanātana*-My dear Sanātana; *tattvataḥ*-truly; *kahi*-I am speaking; *tomā*-viṣaye-about you; *yaiche*-as; *mora mana*-My mind.



TRANSLATION



Lord Caitanya smiled and said, "Listen, Haridāsa and Sanātana. Now I am speaking the truth about how My mind is attached to you.





TEXT 184





tomāre 'lālya', āpanāke 'lālaka' abhimāna



lālakera lālye nahe doṣa-parijñāna



SYNONYMS



*tomāre*-unto you; *lālya*-maintained; *āpanāke*-unto Me; *lālaka*-the maintainer; *abhimāna*-conception; *lālakera*-of the maintainer; *lālye*-unto the maintained; *nahe*-not; *doṣa*-fault; *parijñāna*-understanding.



TRANSLATION



"My dear Haridāsa and Sanātana, I think of you as My little boys, to be maintained by Me. The maintainer never takes seriously any faults of the maintained.



PURPORT



When a father maintains a child and the child is maintained by the father, the father never takes seriously the faults of the child. Even if they actually are faults, the father does not mind them.





TEXT 185





āpanāre haya mora amānya-samāna



tomā-sabāre karoṅ muñi bālaka-abhimāna



SYNONYMS



*āpanāre*-unto Myself; *haya*-there is; *mora*-My; *amānya*-not deserving respect; *samāna*-like; *tomā*-sabāre-unto all of you; *karoṅ*-do; *muñi*-I; *bālaka*-abhimāna-considering My sons.



TRANSLATION



"I always think of Myself as deserving no respect, but because of affection I always consider you to be like My little children.





TEXT 186





mātāra yaiche bālakera 'amedhya' lāge gāya



ghṛṇā nāhi janme, āra mahā-sukha pāya



SYNONYMS



*mātāra*-of the mother; *yaiche*-as; *bālakera*-of the child; *amedhya*-stool and urine; *lāge gāya*-touches the body; *ghṛṇā*-hatred; *nāhi janme*-does not arise; *āra*-more; *mahā*-sukha-great pleasure; *pāya*-gets.



TRANSLATION



"When a child passes stool and urine that touch the body of the mother, the mother never hates the child. On the contrary, she takes much pleasure in cleansing him.





TEXT 187





'lālyāmedhya' lālakera candana-sama bhāya



sanātanera klede āmāra ghṛṇā nā upajāya"



SYNONYMS



*lālya*-of the maintained child; *amedhya*-stool and urine; *lālakera*-of the maintainer; *candana*-sama-like sandalwood pulp; *bhāya*-appears; *sanātanera*-of Sanātana Gosvāmī; *klede*-unto the moisture of the sores; *āmāra*-My; *ghṛṇā*-hatred; *nā*-not; *upajāya*-arises.



TRANSLATION



"The stool and urine of the maintained child appear like sandalwood pulp to the mother. Similarly, when the foul moisture oozing from the itches of Sanātana touches My body, I have no hatred for him."





TEXT 188





haridāsa kahe,--"tumi īśvara dayā-maya



tomāra gambhīra hṛdaya bujhana nā yāya



SYNONYMS



*haridāsa kahe*-Haridāsa Ṭhākura said; *tumi*-You; *īśvara*-the Supreme Personality of Godhead; *dayā*-maya-merciful; *tomāra*-Your; *gambhīra*-deep; *hṛdaya*-heart; *bujhana nā yāya*-cannot be understood.



TRANSLATION



Haridāsa Ṭhākura said, "My dear sir, You are the Supreme Personality of Godhead and are most merciful toward us. No one can understand what is within Your deeply affectionate heart.





TEXT 189





vāsudeva--galat-kuṣṭhī, tāte aṅga--kīḍā-maya



tāre āliṅgana kailā hañā sadaya



SYNONYMS



*vāsudeva*-Vāsudeva; *galat*-kuṣṭhī-suffering from leprosy; *tāte*-over and above that; *aṅga*-the body; *kīḍā*-maya-full of worms; *tāre*-him; *āliṅgana*-embracing; *kailā*-You did; *hañā sa-daya*-being merciful.



TRANSLATION



"You embraced the leper Vāsudeva, whose body was fully infected by worms. You are so kind that in spite of his condition You embraced him.





TEXT 190





āliṅgiyā kailā tāra kandarpa-sama aṅga



bujhite nā pāri tomāra kṛpāra taraṅga"



SYNONYMS



*āliṅgiyā*-by embracing; *kailā*-You made; *tāra*-his; *kandarpa*-sama-as beautiful as Cupid; *aṅga*-body; *bujhite nā pāri*-we cannot understand; *tomāra*-Your; *kṛpāra taraṅga*-waves of mercy.



TRANSLATION



"By embracing him You made his body as beautiful as that of Cupid. We cannot understand the waves of Your mercy."





TEXT 191





prabhu kahe,--"vaiṣṇava-deha 'prākṛta' kabhu naya



'aprākṛta' deha bhaktera 'cid-ānanda-maya'



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *vaiṣṇava deha*-the body of a Vaiṣṇava; *prākṛta*-material; *kabhu naya*-is never; *aprākṛta*-transcendental; *deha*-body; *bhaktera*-of a devotee; *cit-ānanda*-maya-full of transcendental bliss.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "The body of a devotee is never material. It is considered to be transcendental, full of spiritual bliss.



PURPORT



Śrī Caitanya Mahāprabhu is trying to convince Haridāsa Ṭhākura and Sanātana Gosvāmī that a devotee whose life is dedicated to the service of the Lord is never in the material conception. Because he always engages in the service of the Lord, his body is transcendental and full of spiritual bliss. His body should never be considered material, just as the body of the Deity worshiped in the temple is never considered to be made of stone or wood. Factually, the Deity is directly the Supreme Personality of Godhead, without a doubt. The injunctions of the *Padma Purāṇa* therefore state: arcye viṣṇau śilādhīr guruṣu nara-matir vaiṣṇave jāti-buddhiḥ. ..yasya vā nārakī saḥ. The Deity worshiped in the temple is never stone or wood. Similarly, the body of a Vaiṣṇava fully dedicated to the service of the Lord is never considered to belong to the material modes of nature.





TEXT 192





dīkṣā-kāle bhakta kare ātma-samarpaṇa



sei-kāle kṛṣṇa tāre kare ātma-sama



SYNONYMS



*dīkṣā*-kāle-at the time of initiation; *bhakta*-the devotee; *kare*-does; *ātma*-of himself; *samarpaṇa*-full dedication; *sei*-kāle-at that time; *kṛṣṇa*-Lord Kṛṣṇa; *tāre*-him; *kare*-makes; *ātma*-sama-as spiritual as Himself.



TRANSLATION



"At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Kṛṣṇa accepts him to be as good as Himself.





TEXT 193





sei deha kare tāra cid-ānanda-maya



aprākṛta-dehe tāṅra caraṇa bhajaya



SYNONYMS



*sei deha*-that body; *kare*-makes; *tāra*-his; *cit-ānanda*-maya-full of transcendental bliss; *aprākṛta-dehe*-in that transcendental body; *tāṅra*-His; *caraṇa*-feet; *bhajaya*-worships.



TRANSLATION



"When the devotee's body is thus transformed into spiritual existence, the devotee, in that transcendental body, renders service to the lotus feet of the Lord.





TEXT 194





martyo yadā tyakta-samasta-karmā



niveditātmā vicikīrṣito me



tadāmṛtatvaṁ pratipadyamāno



mayātma-bhūyāya ca kalpate vai



SYNONYMS



*martyaḥ*-the living entity subjected to birth and death; *yadā*-as soon as; *tyakta*-giving up; *samasta*-all; *karmāḥ*-fruitive activities; *nivedita-ātmā*-a fully surrendered soul; *vicikīrṣitaḥ*-desired to act; *me*-by Me; *tadā*-at that time; *amṛtatvam*-immortality; *pratipadyamānaḥ*-attaining; *mayā*-with Me; *ātma-bhūyāya*-for becoming of a similar nature; *ca*-also; *kalpate*-is eligible; *vai*-certainly.



TRANSLATION



" 'The living entity who is subjected to birth and death, when he gives up all material activities dedicating his life to Me for executing My order, and thus acts according to My direction, at that time he reaches the platform of immortality, and becomes fit to enjoy the spiritual bliss of exchange of loving mellows with Me.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (11.29.34). At the time of initiation, a devotee gives up all his material conceptions. Therefore, being in touch with the Supreme Personality of Godhead, he is situated on the transcendental platform. Thus having attained knowledge and the spiritual platform, he always engages in the service of the spiritual body of Kṛṣṇa. When one is freed from material connections in this way, his body immediately becomes spiritual, and Kṛṣṇa accepts His service. However, Kṛṣṇa does not accept anything from a person with a material conception of life. When a devotee no longer has any desire for material sense gratification, in his spiritual identity he engages in the service of the Lord, for his dormant spiritual consciousness awakens. This awakening of spiritual consciousness makes his body spiritual, and thus he becomes fit to render service to the Lord. Karmīs may consider the body of a devotee material, but factually it is not, for a devotee has no conception of material enjoyment. If one thinks that the body of a pure devotee is material, he is an offender, for that is a vaiṣṇava-aparādha. In this connection one should consult Śrīla Sanātana Gosvāmī's Bṛhad-bhāgavatāmṛta (1.3.45 and 2.3.139).





TEXT 195





sanātanera dehe kṛṣṇa kaṇḍu upajāñā



āmā parīkṣite ihāṅ dilā pāṭhāñā



SYNONYMS



*sanātanera*-of Sanātana Gosvāmī; *dehe*-in the body; *kṛṣṇa*-Lord Kṛṣṇa; *kaṇḍu*-itches; *upajāñā*-manifesting; *āmā*-Me; *parīkṣite*-to test; *ihāṅ*-here; *dilā pāṭhāñā*-has sent.



TRANSLATION



"Kṛṣṇa somehow or other manifested these itching sores on the body of Sanātana Gosvāmī and sent him here to test Me.





TEXT 196





ghṛṇā kari' āliṅgana nā karitāma yabe



kṛṣṇa-ṭhāñi aparādha-daṇḍa pāitāma tabe



SYNONYMS



*ghṛṇā kari'*-hating; *āliṅgana*-embracing; *nā karitāma*-I would not do; *yabe*-when; *kṛṣṇa-ṭhāñi*-unto Lord Kṛṣṇa; *aparādha*-daṇḍa-punishment for offenses; *pāitāma*-I would have gotten; *tabe*-then.



TRANSLATION



"If I had hated Sanātana Gosvāmī and had not embraced him, I would certainly have been chastised for offenses to Kṛṣṇa.





TEXT 197





pāriṣada-deha ei, nā haya durgandha



prathama divase pāiluṅ catuḥsama-gandha"



SYNONYMS



*pāriṣada-deha*-the body of Kṛṣṇa's associate; *ei*-this; *nā haya*-is not; *durgandha*-having a bad smell; *prathama divase*-on the first day; *pāiluṅ*-I got; *catuḥsama-gandha*-the smell of catuḥsama, a mixture of sandalwood pulp, camphor, aguru and musk.



TRANSLATION



"Sanātana Gosvāmī is one of the associates of Kṛṣṇa. There could not be any bad odor from his body. On the first day I embraced him, I smelled the aroma of catuḥsama [a mixture of sandalwood pulp, camphor, aguru and musk]."



PURPORT



An associate of the Lord is one whose body is fully engaged in the service of the Lord. A materialist might see Sanātana Gosvāmī's body as being full of itching sores that exuded foul moisture and a bad smell. Śrī Caitanya Mahāprabhu, however, said that actually the aroma of his body was the excellent scent of a mixture of sandalwood pulp, camphor, musk and aguru. In the Garuḍa Purāṇa this mixture, which is called catuḥsama, is described as follows:





kastūrikāyā dvau bhāgau

catvāraś candanasya tu

kuṅkumasya trayaś caikaḥ

śaśinaḥ syāt catuḥsamam



"Two parts of musk, four parts of sandalwood, three parts of aguru or saffron and one part of camphor, when mixed together, form catuḥsama." The aroma of catuḥsama is very pleasing. It is also mentioned in the *Hari-bhakti-vilāsa* (6.115).





TEXT 198





vastutaḥ prabhu yabe kailā āliṅgana



tāṅra sparśe gandha haila candanera sama



SYNONYMS



*vastutaḥ*-in fact; *prabhu*-Śrī Caitanya Mahāprabhu; *yabe*-when; *kailā*-did; *āliṅgana*-embracing; *tāṅra sparśe*-by His touch; *gandha haila*-there was a fragrance; *candanera sama*-exactly like that of sandalwood pulp.



TRANSLATION



In fact, however, when Śrī Caitanya Mahāprabhu embraced the body of Sanātana Gosvāmī, by the Lord's touch alone there was manifest a fragrance exactly like that of sandalwood pulp.





TEXT 199





prabhu kahe,--"sanātana, nā māniha duḥkha



tomāra āliṅgane āmi pāi baḍa sukha



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu continued to speak; *sanātana*-My dear Sanātana; *nā māniha duḥkha*-do not be unhappy; *tomāra āliṅgane*-by embracing you; *āmi*-I; *pāi*-get; *baḍa sukha*-great happiness.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "My dear Sanātana, do not be aggrieved, for when I embrace you I actually get great pleasure.





TEXT 200





e-vatsara tumi ihāṅ raha āmā-sane



vatsara rahi' tomāre āmi pāṭhāimu vṛndāvane



SYNONYMS



*e-vatsara*-this year; *tumi*-you; *ihāṅ*-here; *raha*-remain; *āmā*-sane-with Me; *vatsara*-year; *rahi'*-remaining; *tomāre*-you; *āmi*-I; *pāṭhāimu vṛndāvane*-shall send to Vṛndāvana.



TRANSLATION



"Stay with Me at Jagannātha Purī for one year, and after that I shall send you to Vṛndāvana."





TEXT 201





eta bali' punaḥ tāṅre kailā āliṅgana



kaṇḍu gela, aṅga haila suvarṇera sama



SYNONYMS



*eta bali'*-saying this; *punaḥ*-again; *tāṅre*-him; *kailā*-did; *āliṅgana*-embracing; *kaṇḍu gela*-the itching sores disappeared; *aṅga*-the body; *haila*-became; *suvarṇera sama*-like gold.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu again embraced Sanātana Gosvāmī. Thus immediately Sanātana's itches disappeared, and his entire body resembled the color of gold.





TEXT 202





dekhi' haridāsa mane hailā camatkāra



prabhure kahena,--"ei bhaṅgī ye tomāra



SYNONYMS



*dekhi'*-seeing; *haridāsa*-Haridāsa Ṭhākura; *mane*-in the mind; *hailā camatkāra*-became astonished; *prabhure kahena*-spoke to the Lord; *ei*-this; *bhaṅgī*-transcendental activity; *ye*-which; *tomāra*-Your.



TRANSLATION



Seeing the change, Haridāsa Ṭhākura, greatly astonished, told the Lord, "This is Your pastime.





TEXT 203





sei jhārikhaṇḍera pānī tumi khāoyāilā



sei pānī-lakṣye iṅhāra kaṇḍu upajāilā



SYNONYMS



*sei*-that; *jhārikhaṇḍera*-of Jhārikhaṇḍa; *pānī*-water; *tumi*-You; *khāoyāilā*-made to drink; *sei pānī*-lakṣye-on account of this water; *iṅhāra*-of Sanātana Gosvāmī; *kaṇḍu upajāilā*-You generated the itching.



TRANSLATION



"My dear Lord, You made Sanātana Gosvāmī drink the water of Jhārikhaṇḍa, and You actually generated the consequent itching sores on his body.





TEXT 204





kaṇḍu kari' parīkṣā karile sanātane



ei līlā-bhaṅgī tomāra keha nāhi jāne"



SYNONYMS



*kaṇḍu kari'*-generating the itching sores; *parīkṣā*-examination; *karile*-You did; *sanātane*-unto Sanātana Gosvāmī; *ei*-this; *līlā*-of pastimes; *bhaṅgī*-trick; *tomāra*-Your; *keha nāhi jāne*-no one knows.



TRANSLATION



"After thus causing these itching sores, You examined Sanātana Gosvāmī. No one can understand Your transcendental pastimes."





TEXT 205





duṅhe āliṅgiyā prabhu gelā nijālaya



prabhura guṇa kahe duṅhe hañā prema-maya



SYNONYMS



*duṅhe*-both of them; *āliṅgiyā*-embracing; *prabhu*-Śrī Caitanya Mahāprabhu; *gelā*-departed; *nija-ālaya*-for His place; *prabhura guṇa*-attributes of Śrī Caitanya Mahāprabhu; *kahe*-discussed; *duṅhe*-both of them; *hañā*-being; *prema*-maya-overwhelmed by ecstasy.



TRANSLATION



After embracing both Haridāsa Ṭhākura and Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu returned to His residence. Then both Haridāsa Ṭhākura and Sanātana Gosvāmī, in great ecstatic love, began to describe the Lord's transcendental attributes.





TEXT 206





ei-mata sanātana rahe prabhu-sthāne



kṛṣṇa-caitanya-guṇa-kathā haridāsa-sane



SYNONYMS



*ei-mata*-in this way; *sanātana*-Sanātana Gosvāmī; *rahe*-remained; *prabhu*-sthāne-at the shelter of Śrī Caitanya Mahāprabhu; *kṛṣṇa-caitanya*-of Lord Śrī Caitanya Mahāprabhu; *guṇa*-of the attributes; *kathā*-discussion; *haridāsa*-sane-with Haridāsa Ṭhākura.



TRANSLATION



In this way Sanātana Gosvāmī stayed under the care of Śrī Caitanya Mahāprabhu and discussed the transcendental qualities of Śrī Caitanya Mahāprabhu with Haridāsa Ṭhākura.





TEXT 207





dola-yātrā dekhi' prabhu tāṅre vidāya dilā



vṛndāvane ye karibena, saba śikhāilā



SYNONYMS



*dola-yātrā*-the festival of Dola-yātrā; *dekhi'*-seeing; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *vidāya dilā*-bid farewell; *vṛndāvane*-at Vṛndāvana; *ye karibena*-whatever he would do; *saba*-all; *śikhāilā*-instructed.



TRANSLATION



After they saw the Dola-yātrā festival, Śrī Caitanya Mahāprabhu instructed Sanātana Gosvāmī fully about what to do in Vṛndāvana and bade him farewell.





TEXT 208





ye-kāle vidāya hailā prabhura caraṇe



dui-janāra viccheda-daśā nā yāya varṇane



SYNONYMS



*ye*-kāle-when; *vidāya*-farewell; *hailā*-there was; *prabhura caraṇe*-at the lotus feet of Śrī Caitanya Mahāprabhu; *dui*-janāra-both of them; *viccheda*-daśā-condition of separation; *nā yāya varṇane*-cannot be described.



TRANSLATION



The scene of separation that took place when Sanātana Gosvāmī and Śrī Caitanya Mahāprabhu took leave of one another is so piteous that it cannot be described herein.





TEXT 209





yei vana-pathe prabhu gelā vṛndāvana



sei-pathe yāite mana kailā sanātana



SYNONYMS



*yei*-which; *vana*-pathe-on the path in the forest; *prabhu*-Śrī Caitanya Mahāprabhu; *gelā vṛndāvana*-went to Vṛndāvana; *sei*-pathe-on the very path; *yāite*-to go; *mana*-mind; *kailā*-made; *sanātana*-Sanātana Gosvāmī.



TRANSLATION



Sanātana Gosvāmī decided to go to Vṛndāvana by the very forest path Śrī Caitanya Mahāprabhu had traversed.





TEXT 210





ye-pathe, ye-grāma-nadī-śaila, yāhāṅ yei līlā



balabhadra-bhaṭṭa-sthāne saba likhi' nilā



SYNONYMS



*ye*-pathe-on which path; *ye*-which; *grāma*-villages; *nadī*-rivers; *śaila*-hills; *yāhāṅ*-where; *yei*-which; *līlā*-pastimes; *balabhadra*-bhaṭṭa-sthāne-from Balabhadra Bhaṭṭa; *saba*-everything; *likhi'*-writing; *nilā*-he took.



TRANSLATION



Sanātana Gosvāmī noted from Balabhadra Bhaṭṭācārya all the villages, rivers and hills where Śrī Caitanya Mahāprabhu had performed His pastimes.





TEXT 211





mahāprabhura bhakta-gaṇe sabāre miliyā



sei-pathe cali' yāya se-sthāna dekhiyā



SYNONYMS



*mahāprabhura*-of Śrī Caitanya Mahāprabhu; *bhakta-gaṇe*-the devotees; *sabāre*-all; *miliyā*-meeting; *sei*-pathe-on the path; *cali' yāya*-passed through; *se*-those; *sthāna*-places; *dekhiyā*-visiting.



TRANSLATION



Sanātana Gosvāmī met all the devotees of Śrī Caitanya Mahāprabhu and then, traveling by that same path, visited the places through which Śrī Caitanya Mahāprabhu had passed.



PURPORT



Śrīla Bhaktivinoda Ṭhākura writes in a song (Śaraṇāgati 31.3):





gaura āmāra, ye saba sthāne,

karala bhramaṇa raṅge

se-saba sthāna, heriba āmi,

praṇayi-bhakata-saṅge.



"May I visit all the holy places associated with the līlās of Lord Caitanya and His devotees." A devotee should make a point of visiting all the places where Śrī Caitanya Mahāprabhu performed His pastimes. Indeed, pure devotees of Śrī Caitanya Mahāprabhu even want to see the places He simply visited for only hours or minutes.





TEXT 212





ye-ye-līlā prabhu pathe kailā ye-ye-sthāne



tāhā dekhi' premāveśa haya sanātane



SYNONYMS



*ye*-ye-whatever; *līlā*-pastimes; *prabhu*-Śrī Caitanya Mahāprabhu; *pathe*-on the way; *kailā*-performed; *ye-ye-sthāne*-in whatever places; *tāhā*-those places; *dekhi'*-by seeing; *prema-āveśa*-ecstatic love; *haya*-there is; *sanātane*-in Sanātana Gosvāmī.



TRANSLATION



As soon as Sanātana Gosvāmī visited a place where Śrī Caitanya Mahāprabhu had performed His pastimes on the way, he was immediately filled with ecstatic love.





TEXT 213





ei-mate sanātana vṛndāvane āilā



pāche āsi' rūpa-gosāñi tāṅhāre mililā



SYNONYMS



*ei-mate*-in this way; *sanātana*-Sanātana Gosvāmī; *vṛndāvane āilā*-came to Vṛndāvana; *pāche āsi'*-coming after; *rūpa*-gosāñi-Śrīla Rūpa Gosvāmī; *tāṅhāre*-him; *mililā*-met.



TRANSLATION



In this way Sanātana Gosvāmī reached Vṛndāvana. Later Rūpa Gosvāmī came and met him.





TEXT 214





eka-vatsara rūpa-gosāñira gauḍe vilamba haila



kuṭumbera 'sthiti'-artha vibhāga kari' dila



SYNONYMS



*eka-vatsara*-for one year; *rūpa-gosāñira*-of Śrīla Rūpa Gosvāmī; *gauḍe*-in Bengal; *vilamba*-delay; *haila*-there was; *kuṭumbera*-of the relatives; *sthiti*-artha-wealth for maintenance; *vibhāga*-shares; *kari'*-making; *dila*-gave.



TRANSLATION



Śrīla Rūpa Gosvāmī was delayed in Bengal for a year because he was dividing his money among his relatives to situate them in their proper positions.



PURPORT



Although Śrīla Rūpa Gosvāmī renounced his family life, he nevertheless was not unjust to his family members. Even after renunciation, he returned to Bengal, where he properly divided whatever money he had and gave it to his relatives so that they would not be inconvenienced.





TEXT 215





gauḍe ye artha chila, tāhā ānāilā



kuṭumba-brāhmaṇa-devālaye bāṅṭi' dilā



SYNONYMS



*gauḍe*-in Bengal; *ye*-whatever; *artha*-money; *chila*-there was; *tāhā*-that; *ānāilā*-collected; *kuṭumba*-to relatives; *brāhmaṇa*-brāhmaṇas; *devālaye*-temples; *bāṅṭi' dilā*-divided and distributed.



TRANSLATION



He collected whatever money he had accumulated in Bengal and divided it among his relatives, the brāhmaṇas and the temples.





TEXT 216





saba manaḥ-kathā gosāñi kari' nirvāhaṇa



niścinta hañā śīghra āilā vṛndāvana



SYNONYMS



*saba*-all; *manaḥ*-kathā-decisions; *gosāñi*-Rūpa Gosvāmī; *kari' nirvāhaṇa*-executing properly; *niścinta hañā*-being freed from all anxiety; *śīghra āilā*-very soon returned; *vṛndāvana*-to Vṛndāvana.



TRANSLATION



Thus after finishing all the tasks he had on his mind, he returned to Vṛndāvana fully satisfied.





TEXT 217





dui bhāi mili' vṛndāvane vāsa kailā



prabhura ye ājñā, duṅhe saba nirvāhilā



SYNONYMS



*dui bhāi*-both brothers; *mili'*-meeting; *vṛndāvane*-in Vṛndāvana; *vāsa kailā*-resided; *prabhura ye ājñā*-whatever was ordered by Śrī Caitanya Mahāprabhu; *duṅhe*-both of them; *saba*-all; *nirvāhilā*-executed.



TRANSLATION



The brothers met at Vṛndāvana, where they stayed to execute the will of Śrī Caitanya Mahāprabhu.



PURPORT



śrī-caitanya-mano-'bhīṣṭaṁ

sthāpitaṁ yena bhū-tale

svayaṁ rūpaḥ kadā mahyaṁ

dadāti sva-padāntikam





"When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within the material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?" Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī were previously ministers directly in charge of the government of Nawab Hussain Shah, and they were also householders, but later they became gosvāmīs. A gosvāmī, therefore, is one who executes the will of Śrī Caitanya Mahāprabhu. The title "gosvāmī" is not an inherited designation; it is meant for a person who has controlled his sense gratification and dedicated his life to executing the order of Śrī Caitanya Mahāprabhu. Therefore Śrīla Sanātana Gosvāmī and Śrīla Rūpa Gosvāmī became genuine gosvāmīs after dedicating their lives to the service of the Lord.





TEXT 218





nānā-śāstra āni' lupta-tīrtha uddhārilā



vṛndāvane kṛṣṇa-sevā prakāśa karilā



SYNONYMS



*nānā-śāstra*-different types of revealed scripture; *āni'*-bringing together; *lupta-tīrtha*-the lost sites of the holy places; *uddhārilā*-excavated; *vṛndāvane*-at Vṛndāvana; *kṛṣṇa-sevā*-Lord Kṛṣṇa's direct service; *prakāśa karilā*-manifested.



TRANSLATION



Śrīla Rūpa Gosvāmī and Sanātana Gosvāmī collected many revealed scriptures, and from the evidence in those scriptures they excavated all the lost sites of pilgrimage. Thus they established temples for the worship of Lord Kṛṣṇa.





TEXT 219





sanātana grantha kailā 'bhāgavatāmṛte'



bhakta-bhakti-kṛṣṇa-tattva jāni yāhā haite



SYNONYMS



*sanātana*-Sanātana Gosvāmī; *grantha*-books; *kailā*-compiled; *bhāgavata-amṛte*-in the Bhāgavatāmṛta; *bhakta*-devotee; *bhakti*-devotional service; *kṛṣṇa*-tattva-Kṛṣṇa, the Absolute Truth; *jāni*-we know; *yāhā haite*-from which.



TRANSLATION



Śrīla Sanātana Gosvāmī compiled the Bhāgavatāmṛta. From this book one can understand who is a devotee, what is the process of devotional service, and who is Kṛṣṇa, the Absolute Truth.





TEXT 220





siddhānta-sāra grantha kailā 'daśama-ṭippanī'



kṛṣṇa-līlā-rasa-prema yāhā haite jāni



SYNONYMS



*siddhānta*-sāra-mature understanding; *grantha*-book; *kailā*-compiled; *daśama-ṭippanī*-commentary on the Tenth Canto; *kṛṣṇa-līlā*-of pastimes of Lord Kṛṣṇa; *rasa*-of the transcendental mellow; *prema*-ecstatic love; *yāhā haite*-from which; *jāni*-we can understand.



TRANSLATION



Śrīla Sanātana Gosvāmī wrote a commentary on the Tenth Canto known as Daśama-ṭippanī, from which we can understand the transcendental pastimes and ecstatic love of Lord Kṛṣṇa.





TEXT 221





'hari-bhakti-vilāsa'-grantha kailā vaiṣṇava-ācāra



vaiṣṇavera kartavya yāhāṅ pāiye pāra



SYNONYMS



*hari-bhakti-vilāsa*-of the name Hari-bhakti-vilāsa; *grantha*-book; *kailā*-compiled; *vaiṣṇava-ācāra*-the standard behavior of a Vaiṣṇava; *vaiṣṇavera*-of a devotee; *kartavya*-duty; *yāhāṅ*-in which; *pāiye pāra*-one can understand up to the extreme limit.



TRANSLATION



He also compiled the *Hari-bhakti-vilāsa*, from which we can understand the standard behavior of a devotee and the full extent of a Vaiṣṇava's duty.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes: "The *Hari-bhakti-vilāsa* was originally compiled by Śrīla Sanātana Gosvāmī. Later, Gopāla Bhaṭṭa Gosvāmī produced a shortened version of it and added the Dig-darśinī-ṭīkā. In the *Hari-bhakti-vilāsa* there are so many quotations from the sātvata scriptures that sometimes it is inquired how the atheistic smārtas can refuse to accept them and instead imagine some other opinions. What is recorded in the *Hari-bhakti-vilāsa* strictly follows the Vedic scriptures and is certainly pure, but the attitude of the karmīs is always one of giving up the conclusion of pure Vaiṣṇava understanding. Because the karmīs are very much attached to the world and material activities, they always try to establish atheistic principles that oppose the understanding of the Vaiṣṇavas.





TEXT 222





āra yata grantha kailā, tāhā ke kare gaṇana



'madana-gopāla-govindera sevā'-prakāśana



SYNONYMS



*āra yata*-all other; *grantha*-books; *kailā*-compiled; *tāhā*-that; *ke kare gaṇana*-who can enumerate; *madana-gopāla*-the Deity named Madana-mohana; *govindera*-of the Deity named Śrī Govinda; *sevā*-service; *prakāśana*-exhibition.



TRANSLATION



Śrīla Sanātana Gosvāmī also compiled many other books. Who can enumerate them? The basic principle of all these books is to show us how to love Madana-mohana and Govindajī.



PURPORT



The Bhakti-ratnākara refers to the following books by Śrīla Sanātana Gosvāmī: (1) Bṛhad-bhāgavatāmṛta, (2) *Hari-bhakti-vilāsa* and his commentary known as Dig-darśinī, (3) Līlā-stava and (4) the commentary on the Tenth Canto of *Śrīmad-Bhāgavatam* known as Vaiṣṇava-toṣaṇī. Sanātana Gosvāmī compiled many, many books, all with the aim of describing how to serve the principal Deities of Vṛndāvana-Govinda and Madana-gopāla. Later, other Deities were gradually established, and the importance of Vṛndāvana increased.





TEXT 223





rūpa-gosāñi kailā 'rasāmṛta-sindhu' sāra



kṛṣṇa-bhakti-rasera yāhāṅ pāiye vistāra



SYNONYMS



*rūpa*-gosāñi-Śrīla Rūpa Gosvāmī; *kailā*-compiled; *rasāmṛta-sindhu*-the book known as Bhakti-rasāmṛta-sindhu; *sāra*-the essence of knowledge in devotional service; *kṛṣṇa-bhakti-rasera*-of the transcendental mellow in devotional service; *yāhāṅ*-wherein; *pāiye*-we can get; *vistāra*-elaboration.



TRANSLATION



Śrīla Rūpa Gosvāmī also wrote many books, the most famous of which is *Bhakti-rasāmṛta-sindhu*. From that book one can understand the essence of devotional service to Kṛṣṇa and the transcendental mellow one can derive from such service.





TEXT 224





'ujjvala-nīlamaṇi'-nāma grantha kaila āra



rādhā-kṛṣṇa-līlā-rasa tāhāṅ pāiye pāra



SYNONYMS



*ujjvala*-nīla-maṇi-Ujjvala-nīlamaṇi; *nāma*-named; *grantha*-scripture; *kaila*-compiled; *āra*-also; *rādhā-kṛṣṇa-līlā-rasa*-the transcendental mellow of the pastimes of Rādhā and Kṛṣṇa; *tāhāṅ*-there; *pāiye*-we get; *pāra*-the extreme limit.



TRANSLATION



Śrīla Rūpa Gosvāmī also compiled the book named Ujjvala-nīlamaṇi, from which one can understand, to the fullest limits, the loving affairs of Śrī Śrī Rādhā and Kṛṣṇa.





TEXT 225





'vidagdha-mādhava', 'lalita-mādhava,--nāṭaka-yuga la



kṛṣṇa-līlā-rasa tāhāṅ pāiye sakala



SYNONYMS



*vidagdha*-mādhava-Vidagdha-mādhava; *lalita*-mādhava-Lalita-mādhava; *nāṭaka*-yugala-two dramas; *kṛṣṇa-līlā-rasa*-the mellow derived from the pastimes of Lord Kṛṣṇa; *tāhāṅ*-there; *pāiye sakala*-we can understand all.



TRANSLATION



Śrīla Rūpa Gosvāmī also compiled two important dramas named Vidagdha-mādhava and Lalita-mādhava, from which one can understand all the mellows derived from the pastimes of Lord Kṛṣṇa.





TEXT 226





'dāna-keli-kaumudī' ādi lakṣa-grantha kaila



sei saba granthe vrajera rasa vicārila



SYNONYMS



*dāna-keli-kaumudī*-the book named Dāna-keli-kaumudī; *ādi*-beginning with; lakṣa-100,000; *grantha*-verses; *kaila*-compiled; *sei*-those; *saba*-all; *granthe*-in scriptures; *vrajera*-of Vṛndāvana; *rasa vicārila*-elaborately explained the transcendental mellows.



TRANSLATION



Śrīla Rūpa Gosvāmī compiled 100,000 verses, beginning with the book Dāna-keli-kaumudī. In all these scriptures he elaborately explained the transcendental mellows of the activities of Vṛndāvana.



PURPORT



Referring to the words lakṣa-grantha ("100,000 verses"), Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that the total number of verses written by Śrīla Rūpa Gosvāmī is 100,000 (eka-lakṣa or lakṣa-grantha). The copyists count both the verses and the prose sections of the Sanskrit works. One should not mistakenly think that Śrīla Rūpa Gosvāmī compiled 100,000 books. He actually wrote sixteen books, as mentioned in the First Wave of the Bhakti-ratnākara (śrī-rūpa-gosvāmī grantha ṣoḍaśa karila).





TEXT 227





tāṅra laghu-bhrātā--śrī-vallabha-anupama



tāṅra putra mahā-paṇḍita--jīva-gosāñi nāma



SYNONYMS



*tāṅra*-his; *laghu*-bhrātā-younger brother; *śrī*-vallabha-anupama-named Śrī Vallabha or Anupama; *tāṅra putra*-his son; *mahā-paṇḍita*-very learned scholar; *jīva*-gosāñi-Śrīla Jīva Gosvāmī; *nāma*-named.



TRANSLATION



The son of Śrī Vallabha, or Anupama, Śrīla Rūpa Gosvāmī's younger brother, was the great learned scholar named Śrīla Jīva Gosvāmī.





TEXT 228





sarva tyāji' teṅho pāche āilā vṛndāvana



teṅha bhakti-śāstra bahu kailā pracāraṇa



SYNONYMS



*sarva tyāji'*-renouncing everything; *teṅho*-he (Śrīla Jīva Gosvāmī); *pāche*-later; *āilā vṛndāvana*-came to Vṛndāvana; *teṅha*-he; *bhakti-śāstra*-books on devotional service; *bahu*-many; *kailā*-did; *pracāraṇa*-spreading.



TRANSLATION



After renouncing everything, Śrīla Jīva Gosvāmī went to Vṛndāvana. Later he also wrote many books on devotional service and expanded the work of preaching.





TEXT 229





'bhāgavata-sandarbha'-nāma kaila grantha-sāra



bhāgavata-siddhāntera tāhāṅ pāiye pāra



SYNONYMS



*bhāgavata-sandarbha*-the Bhāgavata-sandarbha, which is also known as Ṣaṭ-sandarbha; *nāma*-named; *kaila*-made; *grantha-sāra*-the essence of all scriptures; *bhāgavata-siddhāntera*-of conclusive information about the Supreme Personality of Godhead and His service; *tāhāṅ*-there; *pāiye*-we get; *pāra*-the limit.



TRANSLATION



In particular, Śrīla Jīva Gosvāmī compiled the book named Bhāgavata-sandarbha, or Ṣaṭ-sandarbha, which is the essence of all scriptures. From this book one can obtain a conclusive understanding of devotional service and the Supreme Personality of Godhead.





TEXT 230





'gopāla-campū' nāma grantha sāra kaila



vraja-prema-līlā-rasa-sāra dekhāila



SYNONYMS



*gopāla*-campū-Gopāla-campū; *nāma*-named; *grantha sāra*-the essence of all Vedic literature; *kaila*-made; *vraja*-of Vṛndāvana; *prema*-of love; *līlā*-of pastimes; *rasa*-of mellows; *sāra*-essence; *dekhāila*-exhibited.



TRANSLATION



He also compiled the book named Gopāla-campū, which is the essence of all Vedic literature. In this book he has exhibited the ecstatic loving transactions and pastimes of Rādhā and Kṛṣṇa in Vṛndāvana.





TEXT 231





'ṣaṭ sandarbhe' kṛṣṇa-prema-tattva prakāśila



cāri-lakṣa grantha teṅho vistāra karila



SYNONYMS



*ṣaṭ sandarbhe-in the Ṣaṭ-sandarbha: kṛṣṇa-prema-tattva*-the truth about transcendental love of Kṛṣṇa; *prakāśila*-he exhibited; *cāri*-lakṣa grantha-400,000 verses; *teṅho*-he; *vistāra karila*-expanded.



TRANSLATION



In the Ṣaṭ-sandarbha Śrīla Jīva Gosvāmī set forth the truths about the transcendental love of Kṛṣṇa. In this way he expanded 400,000 verses in all his books.





TEXT 232





jīva-gosāñi gauḍa haite mathurā calilā



nityānanda-prabhu-ṭhāñi ājñā māgilā



SYNONYMS



*jīva*-gosāñi-Śrīpāda Jīva Gosvāmī; *gauḍa haite*-from Bengal; *mathurā calilā*-started for Mathurā; *nityānanda*-prabhu-ṭhāñi-from Śrīla Nityānanda Prabhu; *ājñā māgilā*-he asked permission.



TRANSLATION



When Jīva Gosvāmī wanted to go to Mathurā from Bengal, he requested permission from Śrīla Nityānanda Prabhu.





TEXT 233





prabhu prītye tāṅra māthe dharilā caraṇa



rūpa-sanātana-sambandhe kailā āliṅgana



SYNONYMS



*prabhu prītye*-because of the mercy of Śrī Caitanya Mahāprabhu; *tāṅra*-his; *māthe*-on the head; *dharilā caraṇa*-rested His lotus feet; *rūpa*-sanātana-sam-bandhe-because of his relationship with Rūpa Gosvāmī and Sanātana Gosvāmī; *kailā āliṅgana*-embraced.



TRANSLATION



Because of Jīva Gosvāmī's relationship with Rūpa Gosvāmī and Sanātana Gosvāmī, who were greatly favored by Śrī Caitanya Mahāprabhu, Lord Nityānanda Prabhu placed His feet on the head of Śrīla Jīva Gosvāmī and embraced him.





TEXT 234





ājñā dilā,--"śīghra tumi yāha vṛndāvane



tomāra vaṁśe prabhu diyāchena sei-sthāne



SYNONYMS



*ājñā dilā*-He gave orders; *śīghra*-very soon; *tumi*-you; *yāha*-go; *vṛndāvane*-to Vṛndāvana; *tomāra*-your; *vaṁśe*-to the family; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *diyāchena*-has given; *sei-sthāne*-that place.



TRANSLATION



Lord Nityānanda Prabhu ordered, "Yes, go soon to Vṛndāvana. That place has been awarded to your family, to your father and uncles, by Śrī Caitanya Mahāprabhu, and therefore you must go there immediately."





TEXT 235





tāṅra ājñāya āilā, ājñā-phala pāilā



śāstra kari' kata-kāla 'bhakti' pracārilā



SYNONYMS



*tāṅra ājñāya*-by His order: āilā-came; *ājñā-phala*-the result of His order; *pāilā*-got; *śāstra kari'*-compiling various scriptures; *kata-kāla*-for a long time; *bhakti pracārilā*-preached devotional service.



TRANSLATION



By the order of Nityānanda Prabhu, he went and actually achieved the result of His order, for he compiled many books for a long time and preached the cult of bhakti from Vṛndāvana.





TEXT 236





ei tina-guru, āra raghunātha-dāsa



iṅhā-sabāra caraṇa vandoṅ, yāṅra muñi 'dāsa'



SYNONYMS



*ei*-these; *tina*-guru-three spiritual masters; *āra*-also; *raghunātha*-dāsa-Raghunātha dāsa Gosvāmī; *iṅhā-sabāra*-of all of them; *caraṇa*-the lotus feet; *vandoṅ*-I worship; *yāṅra*-of whom; *muñi*-I; *dāsa*-the servant.



TRANSLATION



These three-Rūpa Gosvāmī, Sanātana Gosvāmī and Jīva Gosvāmī-are my spiritual masters, and so also is Raghunātha dāsa Gosvāmī. I therefore offer prayers at their lotus feet, for I am their servant.





TEXT 237





ei ta' kahiluṅ punaḥ sanātana-saṅgame



prabhura āśaya jāni yāhāra śravaṇe



SYNONYMS



*ei ta' kahiluṅ*-thus I have described; *punaḥ*-again; *sanātana-saṅgame*-the meeting with Sanātana Gosvāmī; *prabhura āśaya*-Lord Śrī Caitanya Mahāprabhu's desire; *jāni*-I can understand; *yāhāra śravaṇe*-by hearing of which.



TRANSLATION



Thus I have described the Lord's meeting again with Sanātana Gosvāmī. By hearing this I can understand the Lord's desire.





TEXT 238





caitanya-caritra ei--ikṣu-daṇḍa-sama



carvaṇa karite haya rasa-āsvādana



SYNONYMS



*caitanya-caritra*-the characteristics of Lord Śrī Caitanya Mahāprabhu; *ei*-this; *ikṣu*-daṇḍa-sama-exactly like sugar cane; *carvaṇa karite*-chewing; *haya*-there is; *rasa-āsvādana*-a taste of juice.



TRANSLATION



These characteristics of Śrī Caitanya Mahāprabhu are like sugar cane that one can chew to relish transcendental juice.





TEXT 239





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; *raghunātha-Śrīla Raghunātha dāsa Gosvāmī, pade*-at the lotus feet of; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; *kṛṣṇa*-dāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Fourth Chapter, describing Sanātana Gosvāmī's stay with the Lord at Jagannātha Purī.





Chapter 5



How Pradyumna Miśra Received Instructions from Rāmānanda Rāya



The following summary of the Fifth Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. Pradyumna Miśra, a resident of Śrīhaṭṭa, came to see Śrī Caitanya Mahāprabhu to hear from Him about Lord Kṛṣṇa and His pastimes. The Lord, however, sent him to Śrīla Rāmānanda Rāya. Śrīla Rāmānanda Rāya was training the deva-dāsī dancing girls in the temple, and when Pradyumna Miśra heard about this, he returned to Śrī Caitanya Mahāprabhu. The Lord, however, elaborately described the character of Śrīla Rāmānanda Rāya. Then Pradyumna Miśra went to see Rāmānanda Rāya again to hear about the transcendental truth from him.



A brāhmaṇa from Bengal composed a drama about the activities of Śrī Caitanya Mahāprabhu and went to Jagannātha Purī to show it to the associates of the Lord. When Śrī Caitanya Mahāprabhu's secretary, Svarūpa Dāmodara Gosvāmī, heard the drama, he discerned a tinge of Māyāvāda philosophy and pointed it out to the author. Although Svarūpa Dāmodara condemned the entire drama, by reference to secondary meanings of the introductory verse he nevertheless satisfied the brāhmaṇa. That brāhmaṇa poet thus became greatly obliged to Svarūpa Dāmodara Gosvāmī, renounced his family connections and stayed at Jagannātha Purī with the associates of Śrī Caitanya Mahāprabhu.





TEXT 1





vaiguṇya-kīṭa-kalitaḥ



paiśunya-vraṇa-pīḍitaḥ



dainyārṇave nimagno 'haṁ



caitanya-vaidyam āśraye



SYNONYMS



*vaiguṇya*-of material activities; *kīṭa*-by the germs; *kalitaḥ*-bitten; *paiśunya*-of envy; *vraṇa*-from boils; *pīḍitaḥ*-suffering; *dainya-arṇave*-in the ocean of humility; *nimagnaḥ*-merged; *aham*-I; *caitanya-vaidyam*-to the physician known as Lord Śrī Caitanya Mahāprabhu; *āśraye*-I surrender.



TRANSLATION



I am infected by germs of material activity and suffering from boils due to envy. Therefore, falling in an ocean of humility, I take shelter of the great physician Lord Śrī Caitanya Mahāprabhu.





TEXT 2





jaya jaya śacī-suta śrī-kṛṣṇa-caitanya



jaya jaya kṛpā-maya nityānanda dhanya



SYNONYMS



*jaya jaya*-all glories; *śacī-suta*-to the son of mother Śacī; *śrī-kṛṣṇa-caitanya*-Śrī Caitanya Mahāprabhu; *jaya jaya*-all glories; *kṛpā-maya*-to the most merciful; *nityānanda dhanya*-the glorious Śrīla Nityānanda Prabhu.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu, the son of mother Śacī! All glories to Śrī Nityānanda Prabhu! Indeed, He is the most glorious and merciful.





TEXT 3





jayādvaita kṛpā-sindhu jaya bhakta-gaṇa



jaya svarūpa, gadādhara, rūpa, sanātana



SYNONYMS



*jaya advaita*-all glories to Advaita Prabhu; *kṛpā-sindhu*-the ocean of mercy,; *jaya bhakta-gaṇa*-all glories to the devotees; *jaya svarūpa*-all glories to Svarūpa Dāmodara; *gadādhara*-Gadādhara Paṇḍita; rūpa-Śrīla Rūpa; *sanātana*-Sanātana Gosvāmī.



TRANSLATION



I offer my respectful obeisances unto Advaita Prabhu, the ocean of mercy, and to all the devotees, such as Svarūpa Dāmodara Gosvāmī, Gadādhara Paṇḍita, Śrī Rūpa Gosvāmī and Śrī Sanātana Gosvāmī.





TEXT 4





eka-dina pradyumna-miśra prabhura caraṇe



daṇḍavat kari' kichu kare nivedane



SYNONYMS



*eka-dina*-one day; *pradyumna-miśra*-the devotee named Pradyumna Miśra; *prabhura caraṇe*-at the lotus feet of Śrī Caitanya Mahāprabhu; *daṇḍavat kari'*-offering his respects; *kichu*-something; *kare nivedane*-submits as a petition.



TRANSLATION



One day Pradyumna Miśra came to see Śrī Caitanya Mahāprabhu, offering his respects and inquiring from Him with great submission.





TEXT 5





"śuna, prabhu, muñi dīna gṛhastha adhama!



kona bhāgye pāñāchoṅ tomāra durlabha caraṇa



SYNONYMS



*śuna*-please hear; *prabhu*-my Lord; *muñi*-I; *dīna*-very fallen; *gṛhastha*-householder; *adhama*-the lowest of men; *kona bhāgye*-by some good fortune; *pāñāchoṅ*-i have gotten; *tomāra*-Your; *durlabha*-rarely achieved; *caraṇa*-lotus feet.



TRANSLATION



"My Lord," he said,"kindly hear me. I am a cripple-minded householder, the most fallen of men, but somehow, by my good fortune, I have received the shelter of Your lotus feet, which are rarely to be seen.





TEXT 6





kṛṣṇa-kathā śunibāre mora icchā haya



kṛṣṇa-kathā kaha more hañā sadaya"



SYNONYMS



*kṛṣṇa*-kathā-discussions on the subject of Lord Kṛṣṇa; *śunibāre*-to hear; *mora*-my; *icchā*-desire; *haya*-is; *kṛṣṇa*-kathā-talks about Lord Śrī Kṛṣṇa; *kaha*-kindly speak; *more*-unto me; *hañā*-being; *sa*-daya-kind.



TRANSLATION



"I wish to hear topics concerning Lord Kṛṣṇa constantly. Be merciful unto me and kindly tell me something about Kṛṣṇa."





TEXT 7





prabhu kahena,--"kṛṣṇa-kathā āmi nāhi jāni



sabe rāmānanda jāne, tāṅra mukhe śuni



SYNONYMS



*prabhu kahena*-the Lord replied; *kṛṣṇa*-kathā-talks about Lord Kṛṣṇa; *āmi*-I; *nāhi jāni*-do not know; *sabe*-only; *rāmānanda jāne*-Rāmānanda Rāya knows; *tāṅra mukhe*-from his mouth; *śuni*-I hear.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "I do not know about topics concerning Lord Kṛṣṇa. I think that only Rāmānanda Rāya knows, for I hear these topics from him.





TEXT 8





bhāgye tomāra kṛṣṇa-kathā śunite haya mana



rāmānanda-pāśa yāi' karaha śravaṇa



SYNONYMS



*bhāgye*-by fortune; *tomāra*-your; *kṛṣṇa*-kathā-topics about Lord Kṛṣṇa; *śunite*-to hear; *haya mana*-there is an inclination; *rāmānanda-pāśa*-to Rāmānanda Rāya; *yāi'*-going; *karaha śravaṇa*-hear.



TRANSLATION



"It is your good fortune that you are inclined to hear topics regarding Kṛṣṇa. The best course for you would be to go to Rāmānanda Rāya and hear these topics from him.





TEXT 9





kṛṣṇa-kathāya ruci tomāra--baḍa bhāgyavān



yāra kṛṣṇa-kathāya ruci, sei bhāgyavān



SYNONYMS



*kṛṣṇa-kathāya*-in talking of Kṛṣṇa; *ruci*-taste; *tomāra*-your; *baḍa bhāgyavān*-very fortunate; *yāra*-of whom; *kṛṣṇa-kathāya*-in hearing about Kṛṣṇa; *ruci*-taste; *sei bhāgyavān*-he is very fortunate.



TRANSLATION



"I see that you have acquired a taste for hearing talks regarding Kṛṣṇa. Therefore you are extremely fortunate. Not only you but anyone who has awakened such a taste is considered most fortunate.





TEXT 10





dharmaḥ svanuṣṭhitaḥ puṁsāṁ



viṣvaksena-kathāsu yaḥ



notpādayed yadi ratiṁ



śrama eva hi kevalam



SYNONYMS



*dharmaḥ*-execution of the system of varṇa and āśrama; *su*-anuṣṭhitaḥ-properly executed; *puṁsām*-of men; *viṣvaksena-kathāsu*-in talks about Viṣvaksena, or Kṛṣṇa; *yaḥ*-which; *na*-not; *utpādayet*-awakens; *yadi*-if; *ratim*-taste; *śrama*-labor; *eva*-without doubt; *hi*-certainly; *kevalam*-only.



TRANSLATION



"A person who properly performs his regulative duties according to varṇa and āśrama but does not develop his dormant attachment for Kṛṣṇa or awaken his taste to hear and chant about Kṛṣṇa is certainly laboring fruitlessly.' "



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.2.8).





TEXT 11





tabe pradyumna-miśra gelā rāmānandera sthāne



rāyera sevaka tāṅre vasāila āsane



SYNONYMS



*tabe*-thereafter; *pradyumna-miśra*-of the name Pradyumna Miśra; *gelā*-went; *rāmānandera sthāne*-to the place of Rāmānanda Rāya; *rāyera sevaka*-the servant of Rāmānanda Rāya; *tāṅre*-unto him; *vasāila āsane*-gave a sitting place.



TRANSLATION



Pradyumna Miśra, being thus advised by Śrī Caitanya Mahāprabhu, went to the home of Rāmānanda Rāya. There the servant of Rāmānanda Rāya gave him a proper place to sit down.





TEXT 12





darśana nā pāñā miśra sevake puchila



rāyera vṛttānta sevaka kahite lāgila



SYNONYMS



*darśana*-audience; *nā*-not; *pāñā*-getting; *miśra*-Pradyumna Miśra; *sevake*-unto the servant; *puchila*-inquired; *rāyera*-of Rāmānanda Rāya; *vṛttānta*-description; *sevaka*-the servant; *kahite lāgila*-began to speak.



TRANSLATION



Unable to see Rāmānanda Rāya immediately, Pradyumna Miśra inquired from the servant, who then gave a description of Śrī Rāmānanda Rāya.





TEXT 13





"dui deva-kanyā haya parama-sundarī



nṛtya-gīte sunipuṇā, vayase kiśorī



SYNONYMS



*dui*-two; *deva*-kanyā-dancing girls; *haya*-are; *parama*-sundarī-very, very beautiful; *nṛtya-gīte*-in singing and dancing; *su-nipuṇā*-very expert; *vayase*-in age; *kiśorī*-very young.



TRANSLATION



"There are two dancing girls who are extremely beautiful. They are very youthful, and they are expert in dancing and singing.





TEXT 14





sei duṅhe lañā rāya nibhṛta udyāne



nija-nāṭaka-gītera śikhāya nartane



SYNONYMS



*sei duṅhe*-those two; *lañā*-taking; *rāya*-Rāmānanda Rāya; *nibhṛta udyāne*-in a solitary place in the garden; *nija-nāṭaka*-of the drama composed by him; *gītera*-of the songs; *śikhāya*-gives direction; *nartane*-in dancing.



TRANSLATION



"Śrīla Rāmānanda Rāya has taken these two girls to a solitary place in his garden, where he is teaching and directing them to dance according to the songs he has composed for his drama.



PURPORT



The drama being rehearsed by Rāmānanda Rāya and the two young girls was the well-known jagannātha-vallabha-nāṭaka. The songs and dances were meant for the pleasure of Lord Jagannātha; therefore Rāmānanda Rāya was personally giving instructions on how to sing and dance for the drama.





TEXT 15





tumi ihāṅ vasi' raha, kṣaṇeke āsibena



tabe yei ājñā deha, sei karibena"



SYNONYMS



*tumi*-you; *ihāṅ*-here; *vasi'*-sitting; *raha*-just wait; *kṣaṇeke āsibena*-he will come within a moment; *tabe*-then; *yei*-whatever; *ājñā*-order; *deha*-you give; *sei*-he; *karibena*-will do.



TRANSLATION



"Please sit here and wait for a few moments. As soon as he comes, he will execute whatever order you give him."





TEXT 16





tabe pradyumna-miśra tāhāṅ rahila vasiyā



rāmānanda nibhṛte sei dui-jana lañā



SYNONYMS



*tabe*-then; *pradyumna-miśra*-of the name Pradyumna Miśra; *tāhāṅ*-there; *rahila vasiyā*-remained seated; *rāmānanda*-Rāmānanda Rāya; *nibhṛte*-in a solitary place; *sei*-those; *dui*-jana-two girls; *lañā*-taking.



TRANSLATION



While Pradyumna Miśra remained seated there, Rāmānanda Rāya took the two girls to a solitary place.





TEXT 17





sva-haste karena tāra abhyaṅga-mardana



sva-haste karāna snāna, gātra sammārjana



SYNONYMS



*sva*-haste-with his own hand; *karena*-does; *tāra*-of those two girls; *abhyaṅga*-mardana-massaging the body with oil; *sva*-haste-with his own hand; *karāna snāna*-bathes them; *gātra sammārjana*-cleansing the whole body.



TRANSLATION



With his own hand, Śrī Rāmānanda Rāya massaged their bodies with oil and bathed them with water. Indeed, Rāmānanda Rāya cleansed their entire bodies with his own hand.





TEXT 18





sva-haste parāna vastra, sarvāṅga maṇḍana



tabu nirvikāra rāya-rāmānandera mana



SYNONYMS



*sva*-haste-with his own hand; *parāna vastra*-dresses them; *sarvāṅga maṇḍana*-decorating the whole body; *tabu*-still; *nirvikāra*-without transformation; *rāya-rāmānandera*-of Rāmānanda Rāya; *mana*-the mind.



TRANSLATION



Although he dressed the two young girls and decorated their bodies with his own hand, he remained unchanged. Such is the mind of Śrīla Rāmānanda Rāya.





TEXT 19





kāṣṭha-pāṣāṇa-sparśe haya yaiche bhāva



taruṇī-sparśe rāmānandera taiche 'svabhāva'



SYNONYMS



*kāṣṭha*-wood; *pāṣāṇa*-stone; *sparśe*-by touching; *haya*-there is; *yaiche*-as; *bhāva*-mental position; *taruṇī-sparśe*-by touching the young girls; *rāmānandera*-of Rāmānanda Rāya; *taiche*-like that; *svabhāva*-nature.



TRANSLATION



While touching the young girls, he was like a person touching wood or stone, for his body and mind were unaffected.





TEXT 20





sevya-bujhi āropiyā karena sevana



svābhāvika dāsī-bhāva karena āropaṇa



SYNONYMS



*sevya*-bujhi āropiyā-considering worshipable; *karena sevana*-engages in service; *svābhāvika*-by his natural position; *dāsī*-bhāva-as a maidservant; *karena āropaṇa*-considers.



TRANSLATION



Śrīla Rāmānanda Rāya used to act in that way because he thought of himself in his original position as a maidservant of the gopīs. Thus although externally he appeared to be a man, internally, in his original spiritual position, he considered himself a maidservant and considered the two girls gopīs.



PURPORT



Śrīla Bhaktivinoda Ṭhākura writes in his Amṛta-pravāha-bhāṣya: "Śrīla Rāmānanda Rāya composed a drama named Jagannātha-vallabha-nāṭaka, and he engaged two young girls who were professional dancers and singers to demonstrate the ideology of the drama. Such girls, who are called deva-dāsīs, are still employed in the temple of Jagannātha, where they are called māhārīs. Śrī Rāmānanda Rāya engaged two such girls, and because they were meant to play the parts of gopīs, he taught them how to awaken thoughts like those of the gopīs. Because the gopīs are worshipable personalities, Rāmānanda Rāya, who considered the two girls gopīs and himself their maidservant, engaged in their service by massaging their bodies with oil to cleanse them completely. Because Rāmānanda Rāya always placed himself in the position of a maidservant of the gopīs, his rehearsal with the girls was actually on the spiritual platform."





Because there was no question of personal sense gratification when Śrī Rāmānanda Rāya was serving the girls, his mind was steady and his body untransformed. This is not to be imitated, nor is such a mentality possible for anyone but Śrī Rāmānanda Rāya, as Śrī Caitanya Mahāprabhu will explain. The example of Śrī Rāmānanda Rāya is certainly unique. The author of Śrī *Caitanya-caritāmṛta* has given this description because in perfect devotional service one can attain such a position. Nevertheless, one must understand this subject very seriously and never attempt to imitate such activities.





TEXT 21





mahāprabhura bhakta-gaṇera durgama mahimā



tāhe rāmānandera bhāva-bhakti-prema-sīmā



SYNONYMS



*mahāprabhura*-of Lord Śrī Caitanya Mahāprabhu; *bhakta-gaṇera*-of the devotees; *durgama*-difficult to understand; *mahimā*-greatness; *tāhe*-in that connection; *rāmānandera*-of Śrī Rāmānanda Rāya; *bhāva-bhakti*-of ecstatic devotion; *prema-sīmā*-the limit of love of Kṛṣṇa.



TRANSLATION



The greatness of the devotees of Śrī Caitanya Mahāprabhu is exceedingly difficult to understand. Śrī Rāmānanda Rāya is unique among them all, for he showed how one can extend his ecstatic love to the extreme limit.





TEXT 22





tabe sei dui-jane nṛtya śikhāilā



gītera gūḍha artha abhinaya karāilā



SYNONYMS



*tabe*-thereupon; *sei*-those; *dui*-jane-two young girls; *nṛtya śikhāilā*-directed how to dance; *gītera*-of the songs; *gūḍha artha*-the deep meaning; *abhinaya karāilā*-taught how to express by dramatic performances.



TRANSLATION



Rāmānanda Rāya directed the two girls how to dance and express the deep meaning of his songs through dramatic performances.





TEXT 23





sañcārī, sāttvika, sthāyi-bhāvera lakṣaṇa



mukhe netre abhinaya kare prakaṭana



SYNONYMS



*sañcārī*-passing; *sāttvika*-natural; *sthāyi*-continuously existing; *bhāvera*-of ecstasies; *lakṣaṇa*-symptoms; *mukhe*-in the facial expressions; *netre*-in the movement of the eyes; *abhinaya*-the dramatic performance; *kare prakaṭana*-he demonstrates.



TRANSLATION



He taught them how to express the symptoms of continuous, natural and transitional ecstasies with the movements of their faces, their eyes and the other parts of their bodies.





TEXT 24





bhāva-prakaṭana-lāsya rāya ye śikhāya



jagannāthera āge duṅhe prakaṭa dekhāya



SYNONYMS



*bhāva*-ecstasy; *prakaṭana*-manifesting; *lāsya*-feminine poses and dancing; *rāya*-Rāmānanda Rāya; *ye*-which; *śikhāya*-was teaching; *jagannāthera āge*-in front of Lord Jagannātha; *duṅhe*-both of them; *prakaṭa dekhāya*-demonstrated.



TRANSLATION



Through the feminine poses and dances they were taught by Rāmānanda Rāya, the two girls precisely exhibited all these expressions of ecstasy before Lord Jagannātha.





TEXT 25





tabe sei dui-jane prasāda khāoyāilā



nibhṛte duṅhāre nija-ghare pāṭhāilā



SYNONYMS



*tabe*-then; *sei*-to those; *dui*-jane-two girls; *prasāda khāoyāilā*-gave prasāda to eat; *nibhṛte*-without being exposed; *duṅhāre*-both of them; *nija*-ghare-their homes; *pāṭhāilā*-sent.



TRANSLATION



Then Rāmānanda Rāya fed the two girls sumptuous prasāda and sent them to their homes unexposed.





TEXT 26





prati-dina rāya aiche karāya sādhana



kon jāne kṣudra jīva kāṅhā tāṅra mana?



SYNONYMS



*prati*-dina-daily; *rāya*-Rāmānanda Rāya; *aiche*-in this way; *karāya sādhana*-teaches regularly; *kon jāne*-who can know; *kṣudra jīva*-an insignificant living entity; *kāṅhā*-where; *tāṅra*-his; *mana*-mind.



TRANSLATION



Every day he trained the two deva-dāsīs how to dance. Who among the small living entities, their minds always absorbed in material sense gratification, could understand the mentality of Śrī Rāmānanda Rāya?



PURPORT



Rāmānanda Rāya's service to the gopīs for the satisfaction of Kṛṣṇa is purely an affair of the spiritual world. Unless one is fully situated in the spiritual atmosphere, the activities of Rāmānanda Rāya are most difficult to understand.





TEXT 27





miśrera āgamana rāye sevaka kahilā



śīghra rāmānanda tabe sabhāte āilā



SYNONYMS



*miśrera*-of Pradyumna Miśra; *āgamana*-arrival; *rāye*-to Rāmānanda Rāya; *sevaka kahilā*-the servant informed; *śīghra*-very soon; *rāmānanda*-Rāmānanda Rāya; *tabe*-thereupon; *sabhāte āilā*-came to the assembly room.



TRANSLATION



When the servant informed Rāmānanda Rāya of Pradyumna Miśra's arrival, Rāmānanda Rāya immediately went to the assembly room.





TEXT 28





miśrere namaskāra kare sammāna kariyā



nivedana kare kichu vinīta hañā



SYNONYMS



*miśrere*-unto Pradyumna Miśra; *namaskāra kare*-offers respectful obeisances; *sammāna kariyā*-with all respect; *nivedana kare*-submitted; *kichu*-something; *vinīta hañā*-with great humility.



TRANSLATION



He offered his obeisances to Pradyumna Miśra with all respect and then, with great humility, spoke as follows.





TEXT 29





"bahu-kṣaṇa āilā, more keha nā kahila



tomāra caraṇe mora aparādha ha-ila



SYNONYMS



*bahu*-kṣaṇa-long ago; *āilā*-you came; *more*-me; *keha nā kahila*-no one informed; *tomāra caraṇe*-unto your lotus feet; *mora*-my; *aparādha*-offense; *ha*-ila-there was.



TRANSLATION



"Sir, you came here long ago, but no one informed me. Therefore I have certainly become an offender at your lotus feet.





TEXT 30





tomāra āgamane mora pavitra haila ghara



ājñā kara, kyā karoṅ tomāra kiṅkara"



SYNONYMS



*tomāra āgamane*-because of your arrival; *mora*-my; *pavitra*-purified; *haila*-became; *ghara*-house; *ājñā kara*-kindly order; *kyā karoṅ*-what can I do; *tomāra kiṅkara*-I am your servant.



TRANSLATION



"My entire home has been purified by your arrival. Kindly order me. What can I do for you? I am your servant."





TEXT 31





miśra kahe,--"tomā dekhite haila āgamane



āpanā pavitra kailuṅ tomāra daraśane"



SYNONYMS



*miśra kahe*-Pradyumna Miśra replied; *tomā*-you; *dekhite*-to see; *haila āgamane*-I came; *āpanā*-myself; *pavitra kailuṅ*-I have purified; *tomāra daraśane*-by seeing you.



TRANSLATION



Pradyumna Miśra replied, "I came simply to see you. Now I have purified myself by seeing Your Honor."





TEXT 32





atikāla dekhi' miśra kichu nā kahila



vidāya ha-iyā miśra nija-ghara gela



SYNONYMS



*atikāla dekhi'*-seeing that it was too late; *miśra*-Pradyumna Miśra; *kichu*-anything; *nā kahila*-did not say; *vidāya ha*-iyā-taking leave; *miśra*-Pradyumna Miśra; *nija-ghara*-to his own place; *gela*-returned.



TRANSLATION



Because Pradyumna Miśra saw that it was late, he did not say anything else to Rāmānanda Rāya. Instead, he took leave of him and returned to his own home.





TEXT 33





āra dina miśra āila prabhu-vidyamāne



prabhu kahe,--'kṛṣṇa-kathā śunilā rāya-sthāne'?



SYNONYMS



*āra dina*-the next day; *miśra*-Pradyumna Miśra; *āila*-came; *prabhu-vidyamāne*-in the presence of Śrī Caitanya Mahāprabhu; *prabhu kahe*-Śrī Caitanya Mahāprabhu inquired; *kṛṣṇa*-kathā-talks about Kṛṣṇa; *śunilā*-have you heard; *rāya*-sthāne-from Śrī Rāmānanda Rāya.



TRANSLATION



The next day, when Pradyumna Miśra arrived in the presence of Śrī Caitanya Mahāprabhu, the Lord inquired, "Have you heard talks about Kṛṣṇa from Śrī Rāmānanda Rāya?"





TEXT 34





tabe miśra rāmānandera vṛttānta kahilā



śuni' mahāprabhu tabe kahite lāgilā



SYNONYMS



*tabe*-thereupon; *miśra*-Pradyumna Miśra; *rāmānandera*-of Śrī Rāmānanda Rāya; *vṛttānta kahilā*-described the activities; *śuni'*-hearing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tabe*-then; *kahite lāgilā*-began to speak.



TRANSLATION



Pradyumna Miśra thereupon described the activities of Śrī Rāmānanda Rāya. After hearing about these activities, Śrī Caitanya Mahāprabhu began to speak.





TEXTS 35-36





"āmi ta' sannyāsī, āpanāre virakta kari' māni



darśana rahu dūre, 'prakṛtira' nāma yadi śuni



tabahiṅ vikāra pāya mora tanu-mana



prakṛti-darśane sthira haya kon jana?"



SYNONYMS



*āmi*-I; *ta'*-certainly; *sannyāsī*-in the renounced order of life; *āpanāre*-Myself; *virakta kari'*-having renounced everything; *māni*-I consider; *darśana rahu dūre*-what to speak of seeing; *prakṛtira*-of a woman; *nāma*-name; *yadi*-if; *śuni*-I hear; *tabahiṅ*-immediately; *vikāra*-transformation; *pāya*-gets; *mora*-My; *tanu*-mana-mind and body; *prakṛti-darśane*-by seeing a woman; *sthira*-steady; *haya*-is; *kon jana*-what person.



TRANSLATION



"I am a sannyāsī," He said, "and I certainly consider Myself renounced. But not to speak of seeing a woman, if I even hear the name of a woman, I feel changes in My mind and body. Therefore who could remain unmoved by the sight of a woman? It is very difficult.





TEXT 37





rāmānanda rāyera kathā śuna, sarva-jana



kahibāra kathā nahe, yāhā āścarya-kathana



SYNONYMS



*rāmānanda rāyera*-of Śrī Rāmānanda Rāya; *kathā*-topics; *śuna*-please hear; *sarva-jana*-all people; *kahibāra*-to be spoken; *kathā*-talks; *nahe*-they are not; *yāhā*-which; *āścarya*-kathana-wonderful and uncommon talks.



TRANSLATION



"Everyone please hear these topics about Rāmānanda Rāya, although they are so wonderful and uncommon that they should not be spoken.





TEXT 38





eke deva-dāsī, āra sundarī taruṇī



tāra saba aṅga-sevā karena āpani



SYNONYMS



*eke*-on one side; *deva-dāsī*-the professional dancing girls; *āra*-and; *sundarī taruṇī*-very beautiful and youthful; *tāra*-their; *saba*-all; *aṅga*-of the body,; *sevā*-service; *karena āpani*-performs personally.



TRANSLATION



"The two professional dancing girls are beautiful and youthful, yet Śrī Rāmānanda Rāya personally massages oil upon their bodies.





TEXT 39





snānādi karāya, parāya vāsa-vibhūṣaṇa



guhya aṅgera haya tāhā darśana-sparśana



SYNONYMS



*snāna-ādi karāya*-he performs their bathing and so on; *parāya vāsa*-vibhūṣaṇa-dresses and decorates the body with various types of ornaments; *guhya aṅgera*-of the private parts of the body; *haya*-there is; *tāhā*-that; *darśana*-sparśana-seeing and touching.



TRANSLATION



"He personally bathes and dresses them and decorates them with ornaments. In this way, he naturally sees and touches the private parts of their bodies.





TEXT 40





tabu nirvikāra rāya-rāmānandera mana



nānā-bhāvodgāra tāre karāya śikṣaṇa



SYNONYMS



*tabu*-still; *nirvikāra*-unchanged; *rāya-rāmānandera mana*-the mind of Śrī Rāmānanda Rāya; *nānā-bhāva-udgāra*-all the symptoms and transformations of ecstasy; *tāre*-unto them; *karāya śikṣaṇa*-he teaches.



TRANSLATION



"Nevertheless, the mind of Śrī Rāmānanda Rāya never changes, although he teaches the girls how to physically express all the transformations of ecstasy.





TEXT 41





nirvikāra deha-mana--kāṣṭha-pāṣāṇa-sama!



āścarya,--taruṇī-sparśe nirvikāra mana



SYNONYMS



*nirvikāra*-unchanged; *deha*-mana-body and mind; *kāṣṭha*-pāṣāṇa-sama-like wood or stone; *āścarya*-wonderful; *taruṇī-sparśe*-in touching young girls; *nirvikāra*-unchanged; *mana*-mind.



TRANSLATION



"His mind is as steady as wood or stone. Indeed, it is wonderful that even when he touches such young girls, his mind never changes.





TEXT 42





eka rāmānandera haya ei adhikāra



tāte jāni aprākṛta-deha tāṅhāra



SYNONYMS



*eka*-only one; *rāmānandera*-of Śrī Rāmānanda Rāya; *haya*-there is; *ei*-this; *adhikāra*-special authority; *tāte*-in that way; *jāni*-we can understand; *aprākṛta*-spiritual; *deha*-body; *tāṅhāra*-his.



TRANSLATION



"The authority for such acts is the prerogative of Rāmānanda Rāya alone, for I can understand that his body is not material but has been completely transformed into a spiritual entity.





TEXT 43





tāṅhāra manera bhāva teṅha jāne mātra



tāhā jānibāre āra dvitīya nāhi pātra



SYNONYMS



*tāṅhāra*-his; *manera*-of the mind; *bhāva*-position; *teṅha*-he; *jāne*-knows; *mātra*-only; *tāhā jānibāre*-to understand that; *āra*-other; *dvitīya*-second; *nāhi*-there is not; *pātra*-eligible person.



TRANSLATION



"He alone, and no one else, can understand the position of his mind.





TEXT 44





kintu śāstra-dṛṣṭye eka kari anumāna



śrī-bhāgavata-śāstra--tāhāte pramāṇa



SYNONYMS



*kintu*-but; *śāstra*-dṛṣṭye-according to the direction of the śāstra; *eka*-one; *kari anumāna*-I make a guess; *śrī*-bhāgavata-śāstra-Śrīmad-Bhāgavatam, the Vedic scripture; *tāhāte*-in that connection; *pramāṇa*-evidence.



TRANSLATION



"But I can make a guess in terms of directions from the śāstra. *Śrīmad Bhāgavatam*, the Vedic scripture, gives the direct evidence in this matter.





TEXTS 45-46





vraja-vadhū-saṅge kṛṣṇera rāsādi-vilāsa



yei jana kahe, śune kariyā viśvāsa



hṛd-roga-kāma tāṅra tat-kāle haya kṣaya



tina-guṇa-kṣobha nahe, 'mahā-dhīra' haya



SYNONYMS



*vraja-vadhū-saṅge*-in the association of the damsels of Vrajabhūmi; *kṛṣṇera*-of Lord Kṛṣṇa; *rāsa-ādi*-vilāsa-pastimes like the rāsa dance; *yei*-which; *jana*-person; *kahe*-describes; *śune*-hears; *kariyā viśvāsa*-with great faith; *hṛt-roga*-the disease of the heart; *kāma*-lust; *tāṅra*-of him; *tat*-kāle-at that time; *haya kṣaya*-becomes nullified; *tina-guṇa*-of the three modes of material nature; *kṣobha*-agitation; *nahe*-is not; *mahā-dhīra*-very sober; *haya*-becomes.



TRANSLATION



"When one hears or describes with great faith the pastimes of Lord Kṛṣṇa, such as His rāsa dance with the gopīs, the disease of lusty desires in his heart and the agitation caused by the three modes of material nature are immediately nullified, and he becomes sober and silent.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments in this connection, "Any person seriously inclined to hear about the pastimes of Kṛṣṇa's rāsa dance, as mentioned in *Śrīmad-Bhāgavatam*, with great faith and a transcendental, spiritually inspired mind, is immediately freed from the natural lusty desires found within the heart of a materialistic man."





When a pure Vaiṣṇava speaks on *Śrīmad-Bhāgavatam* and another pure Vaiṣṇava hears *Śrīmad-Bhāgavatam* from such a realized soul, both of them live in the transcendental world, where the contamination of the modes of material nature cannot touch them. Freed from the contamination of the modes of nature, the speaker and hearer are fixed in a transcendental mentality, knowing that their position on the transcendental platform is to serve the Supreme Lord. The class known as prākṛta-sahajiyā, who consider the transcendental pastimes of Lord Kṛṣṇa something like the behavior between a man and a woman in the material field, artificially think that hearing the rāsa-līlā will help them by diminishing the lusty desires of their diseased hearts. But because they do not follow the regulative principles but instead violate even ordinary morals, their contemplation of rāsa-līlā is a futile attempt, which sometimes results in their imitating the dealings of the gopīs and Lord Kṛṣṇa. To forbid such habits of the prākṛta-sahajiyās, Śrī Caitanya Mahāprabhu has excluded their material intelligence by using the word viśvāsa ("faith"). In *Śrīmad-Bhāgavatam* (10.33.30), Śrīla Śukadeva Gosvāmī says:



naitat samācarej jātu

manasāpi hy anīśvaraḥ

vinaśyaty ācaran mauḍhyād

yathā rudro 'bdhijaṁ viṣam



"Certainly one who is not the Supreme Personality of Godhead should never, even within his mind, imitate the activities of the transcendental rāsa-līlā of Kṛṣṇa. If out of ignorance one does so, he will be destroyed, just as if he were to imitate Lord Śiva, who drank poison produced from the ocean."





TEXT 47





ujjvala madhura prema-bhakti sei pāya



ānande kṛṣṇa-mādhurye vihare sadāya



SYNONYMS



*ujjvala*-illuminated; *madhura*-sweet; *prema*-bhakti-ecstatic love of Kṛṣṇa; *sei*-he; *pāya*-gets; *ānande*-in transcendental bliss; *kṛṣṇa-mādhurye*-the sweetness of Kṛṣṇa's pastimes; *vihare*-enjoys; *sadāya*-always.



TRANSLATION



"Tasting the transcendental, effulgent, sweetly ecstatic love of Kṛṣṇa, such a person can enjoy life twenty-four hours a day in the transcendental b Iiss of the sweetness of Kṛṣṇa's pastimes.





TEXT 48





vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ



śraddhānvito 'nuśṛṇuyād atha varṇayed yaḥ



bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ



hṛd-rogam āśv apahinoty acireṇa dhīraḥ



SYNONYMS



*vikrīḍitam*-the activity of the rāsa dance; *vraja-vadhūbhiḥ*-the damsels of Vraja, the gopīs; *idam*-this; *ca*-and; *viṣṇoḥ*-of Lord Kṛṣṇa; *śraddhā*-anvitaḥ-with transcendental faith; *anuśṛṇuyāt*-continuously hears in the paramparā system; *atha*-also; *varṇayet*-describes; *yaḥ*-one who; *bhaktim*-devotional service; *parām*-transcendental; *bhagavati*-unto the Supreme Personality of Godhead; *pratilabhya*-attaining; *kāmam*-lusty material desires; *hṛt-rogam*-the disease of the heart; *āśu*-very soon; *apahinoti*-gives up; *acireṇa*-without delay; *dhīraḥ*-one who is sober because of advanced devotional service



TRANSLATION



"A transcendentally sober person who, with faith and love continuously hears from a realized soul about the activities of Lord Kṛṣṇa in His rāsa dance with the gopīs, or one who describes such activities, can attain full transcendental devotional service at the lotus feet of the Supreme Personality of Godhead. Thus lusty material desires, which are the heart disease of all materialistic persons, are for him quickly and completely vanquished.'



PURPORT



All the activities of Lord Kṛṣṇa are transcendental, and the gopīs are also transcendentally situated. Therefore the activities of the gopīs and Lord Kṛṣṇa, if seriously understood, will certainly free one from material attachment. Then there is no possibility that lusty material desires will awaken.





TEXTS 49-50





ye śune, ye paḍe, tāṅra phala etādṛśī



sei bhāvāviṣṭa yei seve ahar-niśi



tāṅra phala ki kahimu, kahane nā yāya



nitya-siddha sei, prāya-siddha tāṅra kāya



SYNONYMS



*ye śune*-anyone who hears; *ye paḍe*-anyone who recites; *tāṅra*-of him; *phala*-the result; *etādṛśī*-this; *sei*-he; *bhāva-āviṣṭa*-always absorbed in thoughts of Kṛṣṇa; *yei seve*-who serves; *ahaḥ*-niśi-day and night; *tāṅra*-his; *phala*-result; *ki kahimu*-what shall I say; *kahane nā yāya*-it is impossible to express; *nitya*-siddha-eternally liberated; *sei*-such a person; *prāya*-siddha-transcendental; *tāṅra*-his; *kāya*-body.



TRANSLATION



"If a transcendentally situated person, following in the footsteps of Śrīla Rūpa Gosvāmī, hears and speaks about the rāsa-līlā dance of Kṛṣṇa and is always absorbed in thoughts of Kṛṣṇa while serving the Lord day and night within his mind, what shall I say about the result? It is so spiritually exalted that it cannot be expressed in words. Such a person is an eternally liberated associate of the Lord, and his body is completely spiritualized. Although he is visible to material eyes, he is spiritually situated, and all his activities are spiritual. By the will of Kṛṣṇa, such a devotee is understood to possess a spiritual body.





TEXT 51





rāgānuga-mārge jāni rāyera bhajana



siddha-deha-tulya, tāte 'prākṛta' nahe mana



SYNONYMS



*rāgānuga*-mārge-on the path of spontaneous love of Kṛṣṇa; *jāni*-we can understand; *rāyera bhajana*-the devotional service of Rāmānanda Rāya; *siddha*-deha-spiritual body; *tulya*-equal to; *tāte*-therefore; *prākṛta*-material; *nahe*-is not; *mana*-mind.



TRANSLATION



"Śrīla Rāmānanda Rāya is situated on the path of spontaneous love of Godhead. Therefore he is in his spiritual body, and his mind is not materially affected.





TEXT 52





āmiha rāyera sthāne śuni kṛṣṇa-kathā



śunite icchā haya yadi, punaḥ yāha tathā



SYNONYMS



*āmiha*-I also; *rāyera sthāne*-from Rāmānanda Rāya; *śuni*-hear; *kṛṣṇa*-kathā-talks of Kṛṣṇa; *śunite*-to hear; *icchā*-desire; *haya*-there is; *yadi*-if; *punaḥ*-again; *yāha*-go; *tathā*-there.



TRANSLATION



"I also hear topics about Kṛṣṇa from Rāmānanda Rāya. If you want to hear such topics, go to him again.





TEXT 53





mora nāma la-iha,--'teho pāṭhāilā more



toṁāra sthāne kṛṣṇa-kathā śunibāra tare'



SYNONYMS



*mora*-My; *nāma*-name; *la*-iha-take; *teho*-He; *pāṭhāilā*-sent; *more*-me; *tomāra sthāne*-from you; *kṛṣṇa*-kathā-topics of Kṛṣṇa; *śunibāra tare*-to hear.



TRANSLATION



"You can take My name before him, saying, 'He has sent me to hear about Lord Kṛṣṇa from you.'





TEXT 54





śīghra yāha, yāvat teṅho āchena sabhāte"



eta śuni' pradyumna-miśra calilā turite



SYNONYMS



*śīghra yāha*-go hastily; *yāvat*-while; *teṅho*-he; *āchena*-is; *sabhāte*-in the assembly room; *eta śuni'*-hearing this; *pradyumna*-miśra-Pradyumna Miśra; *calilā*-went; *turite*-very hastily.



TRANSLATION



"Go hastily while he is in the assembly room." Hearing this, Pradyumna Miśra immediately departed.





TEXT 55





rāya-pāśa gela, rāya praṇati karila



'ājñā kara, ye lāgi' āgamana haila'



SYNONYMS



*rāya-pāśa*-to Rāmānanda Rāya; *gela*-he went; *rāya*-Rāmānanda Rāya; *praṇati karila*-offered his respects; *ājñā kara*-please order me; *ye lāgi'*-for what purpose; *āgamana haila*-have you come.



TRANSLATION



Pradyumna Miśra went to Rāmānanda Rāya, who offered him respectful obeisances and said, "Please order me. For what purpose have you come?"





TEXT 56





miśra kahe,--'mahāprabhu pāṭhāilā more



tomāra sthāne kṛṣṇa-kathā śunibāra tare'



SYNONYMS



*miśra kahe*-Pradyumna Miśra said; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *pāṭhāilā more*-has sent me; *tomāra sthāne*-from you; *kṛṣṇa*-kathā-topics of Lord Kṛṣṇa; *śunibāra tare*-to hear.



TRANSLATION



Pradyumna Miśra answered, "Śrī Caitanya Mahāprabhu has sent me to hear topics about Lord Kṛṣṇa from you."





TEXT 57





śuni' rāmānanda rāya hailā premāveśe



kahite lāgilā kichu manera hariṣe



SYNONYMS



*śuni'*-hearing; *rāmānanda rāya*-Rāmānanda Rāya; *hailā*-became; *prema-āveśe*-absorbed in ecstatic love; *kahite lāgilā*-began to speak; *kichu*-something; *manera hariṣe*-in transcendental pleasure.



TRANSLATION



Hearing this, Rāmānanda Rāya became absorbed in ecstatic love and began to speak with great transcendental pleasure.





TEXT 58





"prabhura ājñāya kṛṣṇa-kathā śunite āilā ethā



ihā va-i mahā-bhāgya āmi pāba kothā?"



SYNONYMS



*prabhura ājñāya*-under the instruction of Śrī Caitanya Mahāprabhu; *kṛṣṇa*-kathā-topics of Lord Kṛṣṇa; *śunite*-to hear; *āilā ethā*-you have come here; *ihā va*-i-without this; *mahā*-bhāgya-great fortune; *āmi*-I; *pāba*-will get; *kothā*-where.



TRANSLATION



"Following the instruction of Śrī Caitanya Mahāprabhu, you have come to hear about Kṛṣṇa. This is my great fortune. How else would I get such an opportunity?"





TEXT 59





eta kahi tāre lañā nibhṛte vasilā



'ki kathā śunite cāha?' miśrere puchilā



SYNONYMS



*eta kahi*-saying this; *tāre*-him; *lañā*-taking; *nibhṛte vasilā*-sat in a secluded place; *ki kathā*-what kind of topics; *śunite cāha*-do you want to hear; *miśrere puchilā*-he inquired from Pradyumna Miśra.



TRANSLATION



Saying this, Śrī Rāmānanda Rāya took Pradyumna Miśra to a secluded place and inquired from him, "What kind of kṛṣṇa-kathā do you want to hear from me?"





TEXT 60





teṅho kahe,--"ye kahilā vidyānagare



sei kathā krame tumi kahibā āmāre



SYNONYMS



*teṅho kahe*-he replied; *ye*-what; *kahilā*-you spoke; *vidyā*-nagare-at Vidyānagara; *sei kathā*-those topics; *krame*-according to the order; *tumi*-you; *kahibā*-please speak; *āmāre*-to me.



TRANSLATION



Pradyumna Miśra replied, "Kindly tell me about the same topics you spoke about at Vidyānagara.





TEXT 61





ānera ki kathā, tumi--prabhura upadeṣṭā!



āmi ta' bhikṣuka vipra, tumi--mora poṣṭā



SYNONYMS



*ānera ki kathā*-what to speak of others; *tumi*-you; *prabhura upadeṣṭā*-an instructor of Śrī Caitanya Mahāprabhu; *āmi*-I; *ta'*-certainly; *bhikṣuka*-beggar; *vipra*-brāhmaṇa; *tumi*-you; *mora*-my; *poṣṭā*-maintainer.



TRANSLATION



"You are an instructor even for Śrī Caitanya Mahāprabhu, not to speak of others. I am but a beggar brāhmaṇa, and you are my maintainer.





TEXT 62





bhāla, manda--kichu āmi puchite nā jāni



'dīna' dekhi' kṛpā kari' kahibā āpani"



SYNONYMS



*bhāla*-good; *manda*-bad; *kichu*-something; *āmi*-I; *puchite*-to inquire; *nā jāni*-do not know; *dīna*-very poor in knowledge; *dekhi'*-seeing (me); *kṛpā kari'*-very mercifully; *kahibā*-please; *āpani*-by your own good will.



TRANSLATION



"I do not know how to inquire, for I do not know what is good and what is bad. Seeing me to be poor in knowledge, kindly speak whatever is good for me by your own good will."





TEXT 63





tabe rāmānanda krame kahite lāgilā



kṛṣṇa-kathā-rasāmṛta-sindhu uthalilā



SYNONYMS



*tabe*-thereupon; *rāmānanda*-Rāmānanda Rāya; *krame*-gradually; *kahite lāgilā*-began to speak; *kṛṣṇa-kathā*-of the topics of Kṛṣṇa; *rasāmṛta-sindhu*-the ocean of transcendental mellow; *uthalilā*-became agitated.



TRANSLATION



Thereupon Rāmānanda Rāya gradually began speaking on topics of Kṛṣṇa. Thus the ocean of the transcendental mellow of those topics became agitated.





TEXT 64





āpane praśna kari' pāche karena siddhānta



tṛtīya prahara haila, nahe kathā-anta



SYNONYMS



*āpane*-personally; *praśna kari'*-making the question; *pāche*-after that; *karena siddhānta*-gives the conclusion; *tṛtīya prahara haila*-it became afternoon; *nahe kathā*-anta-there was no end to such topics.



TRANSLATION



He began personally posing questions and then answering them with conclusive statements. When afternoon came, the topics still did not end.





TEXT 65





vaktā śrotā kahe śune duṅhe premāveśe



ātma-smṛti nāhi, kāhāṅ jāniba dina-śeṣe



SYNONYMS



*vaktā*-the speaker; *śrotā*-the listener; *kahe*-speaks; *śune*-hears; *duṅhe*-both of them; *prema-āveśe*-in ecstatic love; *ātma*-smṛti nāhi-there was no bodily consciousness; *kāhāṅ*-where; *jāniba*-can understand; *dina-śeṣe*-the end of day.



TRANSLATION



The speaker and listener spoke and heard in ecstatic love. Thus they forgot their bodily consciousness. How, then, could they perceive the end of the day?





TEXT 66





sevaka kahila,--'dina haila avasāna'



tabe rāya kṛṣṇa-kathāra karilā viśrāma



SYNONYMS



*sevaka kahila*-the servant informed; *dina*-the day; *haila avasāna*-has ended; *tabe*-at that time; *rāya*-Rāmānanda Rāya; *kṛṣṇa-kathāra*-the talks of Kṛṣṇa; *karilā viśrāma*-ended.



TRANSLATION



The servant informed them, "The day has already ended." Then Rāmānanda Rāya ended his discourses about Kṛṣṇa.





TEXT 67





bahu-sammāna kari' miśre vidāya dilā



'kṛtārtha ha-ilāṅa' bali' miśra nācite lāgilā



SYNONYMS



*bahu*-sammāna-much respectful behavior; *kari'*-doing; *miśre*-unto Pradyumna Miśra; *vidāya dilā*-bade farewell; *kṛtārtha ha-ilāṅa*-i have become very satisfied; *bali'*-saying; *miśra*-Pradyumna Miśra; *nācite lāgilā*-began to dance.



TRANSLATION



Rāmānanda Rāya paid great respect to Pradyumna Miśra and bade him farewell. Pradyumna Miśra said, "I have become very satisfied." He then began to dance.





TEXT 68





ghare giyā miśra kaila snāna, bhojana



sandhyā-kāle dekhite āila prabhura caraṇa



SYNONYMS



*ghare giyā*-returning home; *miśra*-Pradyumna Miśra; *kaila*-performed; *snāna*-bathing; *bhojana*-eating; *sandhyā-kāle*-in the evening; *dekhite*-to see; *āila*-came; *prabhura caraṇa*-the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



After returning home, Pradyumna Miśra bathed and ate his meal. In the evening he came to see the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 69





prabhura caraṇa vande ullasita-mane



prabhu kake,--'kṛṣṇa-kathā ha-ila śravaṇe'?



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇa*-the lotus feet; *vande*-he worships; *ullasita-mane*-in great happiness; *prabhu kahe*-Śrī Caitanya Mahāprabhu says; *kṛṣṇa*-kathā-talks of Kṛṣṇa; *ha*-ila śravaṇe-did you hear.



TRANSLATION



In great happiness he worshiped the lotus feet of Śrī Caitanya Mahāprabhu. The Lord inquired, "Have you heard topics about Kṛṣṇa?"





TEXT 70





miśra kahe,--"prabhu, more kṛtārtha karilā



kṛṣṇa-kathāmṛtārṇave more ḍubāilā



SYNONYMS



*miśra kahe*-Pradyumna Miśra said; *prabhu*-my dear Lord; *more*-me; *kṛtārtha*-satisfied; *karilā*-You have made; *kṛṣṇa-kathā*-of talks about Kṛṣṇa; *amṛta-arṇave*-in the ocean of the nectar; *more*-me; *ḍubāilā*-You have drowned.



TRANSLATION



Pradyumna Miśra said, "My dear Lord, You have made me extremely obliged to You because You have drowned me in a nectarean ocean of talks about Kṛṣṇa.





TEXT 71





rāmānanda rāya-kathā kahile nā haya



'manuṣya' nahe rāya, kṛṣṇa-bhakti-rasa-maya



SYNONYMS



*rāmānanda rāya-kathā*-the speeches of Rāmānanda Rāya; *kahile*-describing; *nā haya*-is not possible; *manuṣya*-an ordinary human being; *nahe*-is not; *rāya*-Rāmānanda Rāya; *kṛṣṇa*-bhakti-rasa-maya-absorbed in the devotional service of Lord Kṛṣṇa.



TRANSLATION



"I cannot properly describe the discourses of Rāmānanda Rāya, for he is not an ordinary human being. He is fully absorbed in the devotional service of the Lord.



PURPORT



One is forbidden to accept the guru, or spiritual master, as an ordinary human being (guruṣu nara-matiḥ). When Rāmānanda Rāya spoke to Pradyumna Miśra, Pradyumna Miśra could understand that Rāmānanda Rāya was not an ordinary human being. A spiritually advanced person who acts with authority, as the spiritual master, speaks as the Supreme Personality of Godhead dictates from within. Thus it is not he that is personally speaking. When a pure devotee or spiritual master speaks, what he says should be accepted as having been directly spoken by the Supreme Personality of Godhead in the paramparā system.





TEXT 72





āra eka kathā rāya kahilā āmāre



'kṛṣṇa-kathā-vaktā kari' nā jāniha more



SYNONYMS



*āra*-another; *eka*-one; *kathā*-topic; *rāya*-Rāmānanda Rāya; *kahilā āmāre*-said to me; *kṛṣṇa-kathā-vaktā*-the speaker on the talks of Kṛṣṇa; *kari'*-as; *nā jāniha more*-do not consider me.



TRANSLATION



"There is one other thing Rāmānanda Rāya said to me. 'Do not consider me the speaker in these talks about Kṛṣṇa.





TEXT 73





mora mukhe kathā kahena āpane gauracandra



yaiche kahāya, taiche kahi,--yena vīṇā-yantra



SYNONYMS



*mora mukhe*-in my mouth; *kathā*-topics; *kahena*-speaks; *āpane*-personally; *gaura-candra*-Lord Śrī Caitanya Mahāprabhu; *yaiche kahāya*-as He causes to speak; *taiche kahi*-so I speak; *yena*-like; *vīṇā-yantra*-the stringed instrument called the vīṇā.



TRANSLATION



"Whatever I speak is personally spoken by Lord Śrī Caitanya Mahāprabhu. Like a stringed instrument, I vibrate whatever He causes me to speak.





TEXT 74





mora mukhe kahāya kathā, kare paracāra



pṛthivīte ke jānibe e-līlā tāṅhāra?'



SYNONYMS



*mora mukhe*-in my mouth; *kahāya*-causes to speak; *kathā*-words; *kare paracāra*-preaches; *pṛthivīte*-in this world; *ke jānibe*-who will understand; *e-līlā*-this pastime; *tāṅhāra*-His.



TRANSLATION



"In this way the Lord speaks through my mouth to preach the cult of Kṛṣṇa consciousness. Within the world, who will understand this pastime of the Lord?'





TEXT 75





ye-saba śuniluṅ, kṛṣṇa-rasera sāgara



brahmādi-devera e saba nā haya gocara



SYNONYMS



*ye-saba*-all that; *śuniluṅ*-I heard; *kṛṣṇa-rasera*-of the nectar of Lord Kṛṣṇa; *sāgara*-the ocean; *brahmā-ādi-devera*-of the demigods, beginning with Lord Brahmā; *e saba*-all this; *nā haya gocara*-is not possible to be understood.



TRANSLATION



"What I have heard from Rāmānanda Rāya is like a nectarean ocean of discourses about Kṛṣṇa. Even the demigods, beginning with Lord Brahmā, cannot understand all these topics.





TEXT 76





hena 'rasa' pāna more karāilā tumi



janme janme tomāra pāya vikāilāṅa āmi



SYNONYMS



*hena rasa*-such transcendental mellows; *pāna*-to drink; *more*-me; *karāilā tumi*-You have caused; *janme janme*-life after life; *tomāra pāya*-at Your feet; *vikāilāṅa āmi*-I have become sold.



TRANSLATION



"My dear Lord, You have made me drink this transcendental nectar of kṛṣṇa-kathā. Therefore I am sold to Your lotus feet, life after life."





TEXT 77





prabhu kahe,--"rāmānanda vinayera khani



āpanāra kathā para-muṇḍe dena āni'



SYNONYMS



*prabhu kahe*-the Lord replied; *rāmānanda*-Rāmānanda Rāya; *vinayera khani*-the mine of humility; *āpanāra kathā*-his own words; *para*-muṇḍe-on another's head; *dena*-confers; *āni'*-bringing.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Rāmānanda Rāya is a source of all humility. Therefore he has attributed his own words to another's intelligence.





TEXT 78





mahānubhavera ei sahaja 'svabhāva' haya



āpanāra guṇa nāhi āpane kahaya"



SYNONYMS



*mahānubhavera*-of those who are advanced in realization; *ei*-this; *sahaja*-natural; *svabhāva*-characteristic; *haya*-is; *āpanāra guṇa*-their own personal qualities; *nāhi*-do not; *āpane*-personally; *kahaya*-speak.



TRANSLATION



"This is a natural characteristic of those advanced in devotional service. They do not personally speak of their own good qualities."





TEXT 79





rāmānanda-rāyera ei kahilu guṇa-leśa



pradyumna miśrere yaiche kailā upadeśa



SYNONYMS



*rāmānanda-rāyera*-of Śrī Rāmānanda Rāya; *ei*-this; *kahilu*-I have spoken; *guṇa-leśa*-a fraction of the transcendental attributes; *pradyumna miśrere*-unto Pradyumna Miśra; *yaiche*-in which way; *kailā upadeśa*-he gave instruction.



TRANSLATION



I have described but a fraction of the transcendental attributes of Rāmānanda Rāya, as revealed when he instructed Pradyumna Miśra.





TEXT 80





'gṛhastha' hañā nahe rāya ṣaḍ-vargera vaśe



'viṣayī' hañā sannyāsīre upadeśe



SYNONYMS



*gṛhastha hañā*-being a householder; *nahe*-is not; *rāya*-Rāmānanda Rāya; *ṣaṭ*-vargera vaśe-under the control of the six kinds of bodily change; *viṣayī hañā*-being a pounds-and-shillings man; *sannyāsīre upadeśe*-advises persons in the renounced order of life.



TRANSLATION



Although Rāmānanda Rāya was a householder, he was not under the control of the six kinds of bodily change. Although apparently a pounds-and-shillings man, he advised even persons in the renounced order.



PURPORT



Śrī Rāmānanda Rāya externally appeared to be a gṛhastha who was under the influence of the external, material energy, not a self-controlled brahmacārī, vānaprastha or sannyāsī. Gṛhasthas (householders) who are under the influence of the external energy accept householder life for the purpose of sense enjoyment, but a transcendentally situated Vaiṣṇava is not subjected to the influence of the senses by the Lord's material rule of the six kinds of bodily change (kāma, krodha, lobha, moha, mada, and mātsarya), even when he plays the part of a gṛhastha. Thus although Śrīla Rāmānanda Rāya acted as a gṛhastha and was accepted as an ordinary pounds-and-shillings man, he was always absorbed in the transcendental pastimes of Lord Kṛṣṇa. Therefore his mind was spiritually situated, and he was interested only in the subject of Kṛṣṇa. Rāmānanda Rāya was not among the Māyāvādī impersonalists or materialistic logicians who are opposed to the principles of Lord Kṛṣṇa's transcendental pastimes. He was already spiritually situated in the order of renounced life; therefore he was able to turn sand into gold by spiritual potency, or, in other words, to elevate a person from a material to a spiritual position.





TEXT 81





ei-saba guṇa tāṅra prakāśa karite



miśrere pāṭhāilā tāhāṅ śravaṇa karite



SYNONYMS



*ei-saba*-all these; *guṇa*-attributes; *tāṅra*-of Rāmānanda Rāya; *prakāśa karite*-to demonstrate; *miśrere*-Pradyumna Miśra; *pāṭhāilā*-He sent; *tāhāṅ*-there; *śravaṇa karite*-to hear.



TRANSLATION



To demonstrate the transcendental attributes of Rāmānanda Rāya, Śrī Caitanya Mahāprabhu sent Pradyumna Miśra to hear discourses about Kṛṣṇa from him.





TEXT 82





bhakta-guṇa prakāśite prabhu bhāla jāne



nānā-bhaṅgīte guṇa prakāśi' nija-lābha māne



SYNONYMS



*bhakta-guṇa*-the attributes of a devotee; *prakāśite*-to manifest; *prabhu*-Śrī Caitanya Mahāprabhu; *bhāla jāne*-knows very well how; *nānā-bhaṅgīte*-by various ways; *guṇa*-attributes; *prakāśi'*-manifesting; *nija*-lābha-His profit; *māne*-He considers.



TRANSLATION



The Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu, knows very well how to demonstrate the qualities of His devotees. Therefore, acting like an artistic painter, He does so in various ways and considers this His personal profit.





TEXT 83





āra eka 'svabhāva' gaurera śuna, bhakta-gaṇa



aiśvarya-svabhāva gūḍha kare prakaṭana



SYNONYMS



*āra*-another; *eka*-one; *svabhāva*-characteristic; *gaurera*-of Lord Śrī Caitanya Mahāprabhu; *śuna*-hear; *bhakta-gaṇa*-O devotees; *aiśvarya*-svabhāva-opulences and characteristics; *gūḍha*-very deep; *kare*-does; *prakaṭana*-manifestation.



TRANSLATION



There is yet another characteristic of Lord Śrī Caitanya Mahāprabhu. O devotees, listen carefully to how He manifests His opulence and characteristics, although they are exceptionally deep.





TEXT 84





sannyāsī paṇḍita-gaṇera karite garva nāśa



nīca-śūdra-dvārā karena dharmera prakāśa



SYNONYMS



*sannyāsī*-persons in the renounced order; *paṇḍita-gaṇera*-of the learned scholars; *karite*-to do; *garva*-pride; *nāśa*-vanquishing; *nīca*-lowborn; *śūdra*-a fourth-class man; *dvārā*-through; *karena*-does; *dharmera prakāśa*-spreading of real religious principles.



TRANSLATION



To vanquish the false pride of so-called renunciants and learned scholars, He spreads real religious principles, even through a śūdra, or lowborn fourth-class man.



PURPORT



When a man is greatly learned in the Vedānta-sūtras, he is known as paṇḍita, or a learned scholar. Generally this qualifications attributed to brāhmaṇas and sannyāsīs. Sannyāsa, the renounced order of life, is the topmost position for a brāhmaṇa, a member of the highest of the four varṇas (brāhmaṇa, kṣatriya, vaiśya and śūdra). According to public opinion, a person born in a brāhmaṇa family, duly reformed by the purificatory processes and properly initiated by a spiritual master, is an authority on Vedic literature. When such a person is offered the sannyāsa order, he comes to occupy the topmost position. The brāhmaṇa is supposed to be the spiritual master of the other three varṇas, namely kṣatriya, vaiśya and śūdra, and the sannyāsī is supposed to be the spiritual master even of the exalted brāhmaṇas.





Generally brāhmaṇas and sannyāsīs are very proud of their spiritual positions. Therefore, to cut down their false pride, Śrī Caitanya Mahāprabhu preached Kṛṣṇa consciousness through Rāmānanda Rāya, who was neither a member of the renounced order nor a born brāhmaṇa. indeed, Śrī Rāmānanda Rāya was a gṛhastha belonging to the śūdra class, yet Śrī Caitanya Mahāprabhu arranged for him to be the master who taught Pradyumna Miśra, a highly qualified brāhmaṇa born in a brāhmaṇa family. Even Śrī Caitanya Mahāprabhu Himself, although belonging to the renounced order, took instruction from Śrī Rāmānanda Rāya. In this way Śrī Caitanya Mahāprabhu exhibited His opulence through Śrī Rāmānanda Rāya. That is the special significance of this incident.



According to Śrī Caitanya Mahāprabhu's philosophy, yei kṛṣṇa-tattva-vettā, sei 'guru' haya: anyone who knows the science of Kṛṣṇa can become a spiritual master, without reference to whether or not he is a brāhmaṇa or sannyāsī. Ordinary people cannot understand the essence of śāstra, nor can they understand the pure character, behavior and abilities of strict followers of Śrī Caitanya Mahāprabhu's principles. The Kṛṣṇa consciousness movement is creating pure, exalted Vaiṣṇavas even from those born in families considered lower than those of śūdras. This is proof that a Vaiṣṇava may appear in any family, as confirmed in *Śrīmad-Bhāgavatam*:



kirāta-hūṇāndhra-pulinda-pulkaśā

ābhīra-śumbhā yavanāḥ khasādayaḥ

ye 'nye ca pāpā yad-apāśrayāśrayāḥ

śudhyanti tasmai prabhaviṣṇave namaḥ



"Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana and the Khasa races, and even others addicted to sinful acts, can be purified by taking shelter of the devotees of the Lord, for He is the supreme power. I beg to offer my respectful obeisances unto Him." (Bhāg. 2.4.18) By the grace of the Supreme Lord Viṣṇu, one can be completely purified, become a preacher of Kṛṣṇa consciousness, and become the spiritual master of the entire world. This principle is accepted in all Vedic literature. Evidence can be quoted from authoritative śāstras showing how a lowborn person can become the spiritual master of the entire world. Śrī Caitanya Mahāprabhu is to be considered the most munificent personality, for He distributes the real essence of Vedic śāstras to anyone who becomes qualified by becoming His sincere servant.





TEXT 85





'bhakti', 'prema', 'tattva' kahe rāye kari' 'vaktā'



āpani pradyumna-miśra-saha haya 'śrotā'



SYNONYMS



*bhakti*-devotional service; *prema*-ecstatic love; *tattva*-truth; *kahe*-He says; *rāye*-Rāmānanda Rāya; *kari'*-by making; *vaktā*-the speaker; *āpani*-Himself; *pradyumna*-miśra-Pradyumna Miśra; *saha*-with; *haya śrotā*-becomes the listener.



TRANSLATION



Śrī Caitanya Mahāprabhu preached about devotional service, ecstatic love and the Absolute Truth by making Rāmānanda Rāya, a gṛhastha born in a low family, the speaker. Then Śrī Caitanya Mahāprabhu Himself, the exalted brāhmaṇa-sannyāsī, and Pradyumna Miśra, the purified brāhmaṇa, both became the hearers of Rāmānanda Rāya.



PURPORT



Śrīla Bhaktivinoda Ṭhākura says in his Amṛta-pravāha-bhāṣya that sannyāsīs in the line of Śaṅkarācārya always think that they have performed all the duties of brāhmaṇas and that, furthermore, having understood the essence of *Vedānta-sūtra* and become sannyāsīs, they are the natural spiritual masters of all society. Similarly, persons born in brāhmaṇa families think that because they execute the ritualistic ceremonies recommended in the *Vedas* and follow the principles of smṛti, they alone can become spiritual masters of society. These highly exalted brāhmaṇas think that unless one is born in a brāhmaṇa family, one cannot become a spiritual master and teach the Absolute Truth. To cut down the pride of these birthright brāhmaṇas and Māyāvādī sannyāsīs, Śrī Caitanya Mahāprabhu proved that a person like Rāmānanda Rāya, although born in a śūdra family and situated in the gṛhastha-āśrama, can become the spiritual master of such exalted personalities as Himself and Pradyumna Miśra. This is the principle of the Vaiṣṇava cult, as evinced in the teachings of Śrī Caitanya Mahāprabhu. A person who knows what is spiritual and what is material and who is firmly fixed in the spiritual position can be jagad-guru, the spiritual master of the entire world. One cannot become jagad-guru simply by advertising oneself as jagad-guru without knowing the essential principles for becoming jagad-guru. Even people who never see what a jagad-guru is and never talk with other people become puffed-up sannyāsīs and declare themselves jagad-gurus. Śrī Caitanya Mahāprabhu did not like this. Any person who knows the science of Kṛṣṇa and who is fully qualified in spiritual life can become jagad-guru. Thus Śrī Caitanya Mahāprabhu personally took lessons from Śrī Rāmānanda Rāya and also sent Pradyumna Miśra, an exalted brāhmaṇa, to take lessons from him.





TEXT 86





haridāsa-dvārā nāma-māhātmya-prakāśa



sanātana-dvārā bhakti-siddhānta-vilāsa



SYNONYMS



*haridāsa-dvārā*-by Haridāsa Ṭhākura; *nāma-māhātmya*-of the glories of chanting the Hare Kṛṣṇa mahā-mantra; *prakāśa*-manifestation; *sanātana-dvārā*-by Sanātana Gosvāmī; *bhakti*-siddhānta-vilāsa-spreading the essence of devotional life.



TRANSLATION



Śrī Caitanya Mahāprabhu exhibited the glories of the holy name of the Lord through Haridāsa Ṭhākura, who was born in a Mohammedan family. Similarly, He exhibited the essence of devotional service through Sanātana Gosvāmī, who had almost been converted into a Mohammedan.





TEXT 87





śrī-rūpa-dvārā vrajera prema-rasa-līlā



ke bujhite pāre gambhīra caitanyera khelā?



SYNONYMS



*śrī*-rūpa-dvārā-through Śrī Rūpa Gosvāmī; *vrajera*-of Vṛndāvana; *prema*-rasa-līlā-description of ecstatic love and pastimes; *ke*-who; *bujhite pāre*-can understand; *gambhīra*-deep; *caitanyera khelā*-the activities of Śrī Caitanya Mahāprabhu.



TRANSLATION



The Lord also fully exhibited the ecstatic love and transcendental pastimes of Vṛndāvana through Śrīla Rūpa Gosvāmī. Considering all this, who can understand the deep plans of Lord Śrī Caitanya Mahāprabhu?





TEXT 88





śrī-caitanya-līlā ei--amṛtera sindhu



trijagat bhāsāite pāre yāra eka bindu



SYNONYMS



*śrī*-caitanya-līlā-transcendental activities of Śrī Caitanya Mahāprabhu; *ei*-these; *amṛtera sindhu*-the ocean of nectar; *tri-jagat*-the three worlds; *bhāsāite*-to inundate; *pāre*-is able; *yāra*-of which; *eka bindu*-one drop.



TRANSLATION



The activities of Śrī Caitanya Mahāprabhu are just like an ocean of nectar. Even a drop of this ocean ca inundate all the three worlds.



PURPORT



To inundate the three worlds with nectar is the purpose of the pastimes of Śrī Caitanya Mahāprabhu. How this could be possible was exhibited by Śrīla Raghunātha Gosvāmī and later by Ṭhākura Narottama dāsa and Śyāmānanda Gosvāmī, who all represented the mercy of Śrī Caitanya Mahāprabhu. Now that same mercy is overflooding the entire world through the Kṛṣṇa consciousness movement. The present Kṛṣṇa consciousness movement is nondifferent from the pastimes performed by Śrī Caitanya Mahāprabhu when He was personally present, for the same principles are being followed and the same actions performed without fail.





TEXT 89





caitanya-caritāmṛta nitya kara pāna



yāhā haite 'premānanda', 'bhakti-tattva-jñāna'



SYNONYMS



*caitanya-caritāmṛta*-this transcendental literature known as Caitanya-caritāmṛta; *nitya*-daily; *kara pāna*-do relish; *yāhā haite*-by which; *prema-ānanda*-transcendental bliss; *bhakti*-tattva-jñāna-transcendental knowledge in devotional service.



TRANSLATION



O devotees, relish daily the nectar of Śrī *Caitanya-caritāmṛta* and the pastimes of Śrī Caitanya Mahāprabhu, for by doing so one can merge in the transcendental bliss and full knowledge of devotional service.





TEXT 90





ei-mata mahāprabhu bhakta-gaṇa lañā



nīlācale viharaye bhakti pracāriyā



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhakta*-gaṇa lañā-accompanied by His pure devotees; *nīlācale*-at Jagannātha Purī; *viharaye*-enjoys transcendental bliss; *bhakti pracāriyā*-preaching the cult of devotional service.



TRANSLATION



Thus Lord Śrī Caitanya Mahāprabhu, accompanied by His associates, His pure devotees, enjoyed transcendental bliss in Jagannātha Purī [Nīlācala] preaching the bhakti cult in many ways.





TEXT 91





baṅga-deśī eka vipra prabhura carite



nāṭaka kari' lañā āila prabhuke śunāite



SYNONYMS



*baṅga*-deśī-from Bengal; *eka vipra*-one brāhmaṇa; *prabhura carite*-about Śrī Caitanya Mahāprabhu's characteristics; *nāṭaka kari'*-making a drama; *lañā*-taking; *āila*-came; *prabhuke śunāite*-to induce Lord Śrī Caitanya Mahāprabhu to hear.



TRANSLATION



A brāhmaṇa from Bengal wrote a drama about the characteristics of Śrī Caitanya Mahāprabhu and came with his manuscript to induce the Lord to hear it.





TEXT 92





bhagavān-ācārya-sane tāra paricaya



tāṅre mili' tāṅra ghare karila ālaya



SYNONYMS



*bhagavān-ācārya*-the devotee of Lord Śrī Caitanya Mahāprabhu named Bhagavān Ācārya; *sane*-with; *tāra paricaya*-his acquaintance; *tāṅre mili'*-meeting him; *tāṅra ghare*-at his place; *karila ālaya*-made residence.



TRANSLATION



The brāhmaṇa was acquainted with Bhagavān Ācārya, one of the devotees of Śrī Caitanya Mahāprabhu. Therefore after meeting him at Jagannātha Purī, the brāhmaṇa made his residence at Bhagavān Ācārya' s home.





TEXT 93





prathame nāṭaka teṅho tāṅre śunāila



tāṅra saṅge aneka vaiṣṇava nāṭaka śunila



SYNONYMS



*prathame*-at first; *nāṭaka*-the drama; *teṅho*-he; *tāṅre*-him; *śunāila*-made to hear; *tāṅra saṅge*-with him; *aneka*-many; *vaiṣṇava*-devotees; *nāṭaka śunila*-listened to the drama.



TRANSLATION



First the brāhmaṇa induced Bhagavān Ācārya to hear the drama, and then many other devotees joined Bhagavān Ācārya in listening to it.





TEXT 94





sabei praśaṁse nāṭaka 'parama uttama'



mahāprabhure śunāite sabāra haila mana



SYNONYMS



*sabei*-all; *praśaṁse*-praised; *nāṭaka*-the drama; parama uttama-"very good, very good"; *mahāprabhure*-Śrī Caitanya Mahāprabhu; *śunāite*-to cause to hear; *sabāra*-of everyone; *haila*-there was; *mana*-mind.



TRANSLATION



All the Vaiṣṇavas praised the drama, saying,"Very good, very good." They also desired for Śrī Caitanya Mahāprabhu to hear the drama.





TEXT 95





gīta, śloka, grantha, kavitva--yei kari' āne



prathame śunāya sei svarūpera sthāne



SYNONYMS



*gīta*-song; *śloka*-verse; *grantha*-literature; *kavitva*-poetry; *yei*-anyone who; *kari'*-making; *āne*-brings; *prathame*-first; *śunāya*-recites; *sei*-that person; *svarūpera sthāne*-before Svarūpa Dāmodara Gosvāmī.



TRANSLATION



Customarily, anyone who composed a song, verse, literary composition or poem about Śrī Caitanya Mahāprabhu first had to bring it to Svarūpa Dāmodara Gosvāmī to be heard.





TEXT 96





svarūpa-ṭhāñi uttare yadi, lañā, tāṅra mana



tabe mahāprabhu-ṭhāñi karāya śravaṇa



SYNONYMS



*svarūpa-ṭhāñi*-before Svarūpa Dāmodara Gosvāmī; *uttare*-passes; *yadi*-if one; *lañā*-taking; *tāṅra mana*-his mind; *tabe*-thereafter; *mahāprabhu-ṭhāñi*-before Śrī Caitanya Mahāprabhu; *karāya śravaṇa*-causes to be heard.



TRANSLATION



If passed by Svarūpa Dāmodara Gosvāmī, it could be presented for Śrī Caitanya Mahāprabhu to hear.





TEXT 97





'rasābhāsa' haya yadi 'siddhānta-virodha'



sahite nā pāre prabhu, mane haya krodha



SYNONYMS



*rasa-ābhāsa*-overlapping of transcendental mellows; *haya*-there is; *yadi*-if; *siddhānta*-virodha-against the principles of the bhakti cult; *sahite nā pāre*-cannot tolerate; *prabhu*-Śrī Caitanya Mahāprabhu; *mane*-within the mind; *haya*-is; *krodha*-anger.



TRANSLATION



If there were a hint that transcendental mellows overlapped in a manner contrary to the principles of the bhakti cult, Śrī Caitanya Mahāprabhu would not tolerate it and would become very angry.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes the following definition of rasābhāsa from the *Bhakti-rasāmṛta-sindhu* (Uttara-vibhāga, Ninth Wave, 1-3,20,22,24):





pūrvam evānuśiṣṭena

vikalā rasa-lakṣaṇā

rasā eva rasābhāsā

rasajñair anukīrtitāḥ



syus tridhoparasāś cānu-

rasāś cāparasāś ca te

uttamā madhyamāḥ proktāḥ

kaniṣṭhāś cety amī kramāt



prāptaiḥ sthāyi-vibhāvānu-

bhāvādyais tu virūpatām

śāntādayo rasā eva

dvādaśoparasā matāḥ



bhaktādibhir vibhāvādyaiḥ

kṛṣṇa-sambandha-varjitaiḥ

rasā hāsyādayaḥ sapta

śāntaś cānurasā matāḥ



kṛṣṇa-tat-pratipakṣaś ced

viṣayāśrayatāṁ gatāḥ

hāsādīnāṁ tadā te 'tra

prājñair aparasā matāḥ



bhāvāḥ sarve tadābhāsā

rasābhāsāś ca kecana

amī prokta-rasābhijñaiḥ

sarve 'pi rasanād rasāḥ



A mellow temporarily appearing transcendental but contradicting mellows previously stated and lacking some of a mellow's necessities is called rasābhāsa, an overlapping mellow, by advanced devotees who know how to taste transcendental mellows. Such mellows are called uparasa (submellows), anurasa (imitation transcendental mellows) and aparasa (opposing transcendental mellows). Thus the overlapping of transcendental mellows is described as being first grade, second grade or third grade. When the twelve mellows-such as neutrality, servitorship and friendship-are characterized by adverse sthāyi-bhāva, vibhāva and anubhāva ecstasies, they are known as uparasa, submellows. When the seven indirect transcendental mellows and the dried up mellow of neutrality are produced by devotees and moods not directly related to Kṛṣṇa and devotional service in ecstatic love, they are described as anurasa, imitation mellows. If Kṛṣṇa and the enemies who harbor feelings of opposition toward Him are respectively the object and abodes of the mellow of laughter, the resulting feelings are called aparasa, opposing mellows. Experts in distinguishing one mellow from another sometimes accept some overlapping transcendental mellows (rasābhāsa) as rasas due to their being pleasurable and tasteful. Śrīla Viśvanātha Cakravartī Ṭhākura says, paraspara-vairayor yadi yogas tadā rasābhāsaḥ: "When two opposing transcendental mellows overlap, they produce rasābhāsa, or an overlapping of transcendental mellows."





TEXT 98





ataeva prabhu kichu āge nāhi śune



ei maryādā prabhu kariyāche niyame



SYNONYMS



*ataeva*-therefore; *prabhu*-Śrī Caitanya Mahāprabhu; *kichu*-anything; *āge*-ahead; *nāhi śune*-does not hear; *ei maryādā*-this etiquette; *prabhu*-Śrī Caitanya Mahāprabhu; *kariyāche niyame*-has made a regulative principle.



TRANSLATION



Therefore Śrī Caitanya Mahāprabhu would not hear anything before Svarūpa Dāmodara heard it first. The Lord made this etiquette a regulative principle.





TEXT 99





svarūpera ṭhāñi ācārya kailā nivedana



eka vipra prabhura nāṭaka kariyāche uttama



SYNONYMS



*svarūpera ṭhāñi*-before Svarūpa Dāmodara Gosvāmī; *ācārya*-Bhagavān Ācārya; *kailā*-did; *nivedana*-submission; *eka vipra*-one brāhmaṇa; *prabhura*-of Śrī Caitanya Mahāprabhu; *nāṭaka*-drama; *kariyāche*-has composed; *uttama*-very nice.



TRANSLATION



Bhagavān Ācārya submitted to Svarūpa Dāmodara Gosvāmī, "A good brāhmaṇa has prepared a drama about Śrī Caitanya Mahāprabhu that appears exceptionally well composed.





TEXT 100





ādau tumi śuna, yadi tomāra mana māne



pāche mahāprabhure tabe karāimu śravaṇe



SYNONYMS



*ādau*-in the beginning; *tumi*-you; *śuna*-hear; *yadi*-if; *tomāra mana māne*-you accept; *pāche*-thereafter; *mahāprabhure*-Śrī Caitanya Mahāprabhu; *tabe*-then; *karāimu śravaṇe*-I shall request to hear.



TRANSLATION



"First you hear it, and if it is acceptable to your mind, I shall request Śrī Caitanya Mahāprabhu to hear it."





TEXT 101





svarūpa kahe,--"tumi 'gopa' parama-udāra



ye-se śāstra śunite icchā upaje tomāra



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara Gosvāmī said; *tumi*-you; *gopa*-cowherd boy; *parama-udāra*-very liberal; *ye*-se śāstra-anything written as scripture; *śunite*-to hear; *icchā*-desire; *upaje*-awakens; *tomāra*-of you.



TRANSLATION



Svarūpa Dāmodara Gosvāmī replied, "Dear Bhagavān Ācārya, you are a very liberal cowherd boy. Sometimes the desire awakens within you to hear any kind of poetry.





TEXT 102





'yadvā-tadvā' kavira vākye haya 'rasābhāsa'



siddhānta-viruddha śunite nā haya ullāsa



SYNONYMS



*yadvā-tadvā kavira*-of any so-called poet; *vākye*-in the words; *haya*-there is; *rasa-ābhāsa*-overlapping of transcendental mellows; *siddhānta*-viruddha-against the conclusive understanding; *śunite*-to hear; *nā*-not; *haya*-there is; *ullāsa*-joy.



TRANSLATION



"In the writings of so-called poets there is generally a possibility of overlapping transcendental mellows. When the mellows thus go against the conclusive understanding, no one likes to hear such poetry.



PURPORT



Yadvā-tadvā kavi refers to anyone who writes poetry without knowledge of how to do so. Writing poetry, especially poetry concerning the Vaiṣṇava conclusion, is very difficult. If one writes poetry without proper knowledge, there is every possibility that the mellows will overlap. When this occurs, no learned or advanced Vaiṣṇava will like to hear it.





TEXT 103





'rasa', 'rasābhāsa' yāra nāhika vicāra



bhakti-siddhānta-sindhu nāhi pāya pāra



SYNONYMS



*rasa*-transcendental mellows; *rasa-ābhāsa*-overlapping of transcendental mellows; *yāra*-of whom; *nāhika vicāra*-there is no consideration; *bhakti-siddhānta-sindhu*-the ocean of the conclusions of devotional service; *nāhi*-not; *pāya*-attains; *pāra*-the limit.



TRANSLATION



"A so-called poet who has no knowledge of transcendenta I mellows and the overlapping of transcendental mellows cannot cross the ocean of the conclusions of devotional service.





TEXTS 104-105





'vyākaraṇa' nāhi jāne, nā jāne 'alaṅkāra'



'nāṭakālaṅkāra'-jñāna nāhika yāhāra



kṛṣṇa-līlā varṇite nā jāne sei chāra!



viśeṣe durgama ei caitanya-vihāra



SYNONYMS



*vyākaraṇa*-grammar; *nāhi jāne*-does not know; *nā jāne*-does not know; *alaṅkāra*-metaphorical ornaments; *nāṭaka-alaṅkāra*-of the metaphorical ornaments of drama; *jñāna*-knowledge; *nāhika*-there is not; *yāhāra*-of whom; *kṛṣṇa-līlā*-the pastimes of Lord Kṛṣṇa; *varṇite*-to describe; *nā jāne*-does not know; *sei*-he; *chāra*-condemned; *viśeṣe*-especially; *durgama*-very, very difficult; *ei*-these; *caitanya-vihāra*-the pastimes of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



"A poet who does not know the grammatical regulative principles, who is unfamiliar with metaphorical ornaments, especially those employed in drama, and who does not know how to present the pastimes of Lord Kṛṣṇa is condemned. Moreover, the pastimes of Śrī Caitanya Mahāprabhu are especially difficult to understand.





TEXT 106





kṛṣṇa-līlā, gaura-līlā se kare varṇana



gaura-pāda-padma yāṅra haya prāṇa-dhana



SYNONYMS



*kṛṣṇa-līlā*-the pastimes of Lord Kṛṣṇa; *gaura-līlā*-the pastimes of Lord Śrī Caitanya Mahāprabhu; *se*-he; *kare varṇana*-describes; *gaura-pāda-padma*-the lotus feet of Lord Śrī Caitanya Mahāprabhu; *yāṅra*-whose; *haya*-is; *prāṇa-dhana*-the life and soul.



TRANSLATION



"One who has accepted the lotus feet of Śrī Caitanya Mahāprabhu as his life and soul can describe the pastimes of Lord Kṛṣṇa or the pastimes of Lord Śrī Caitanya Mahāprabhu.





TEXT 107





grāmya-kavira kavitva śunite haya 'duḥkha'



vidagdha-ātmīya-vākya śunite haya 'sukha'



SYNONYMS



*grāmya-kavira*-of a poet who writes poetry concerning man and woman; *kavitva*-poetry; *śunite*-to hear; *haya*-there is; *duḥkha*-unhappiness; *vidagdha-ātmīya*-of a devotee fully absorbed in ecstatic love; *vākya*-the words; *śunite*-to hear; *haya*-there is; *sukha*-happiness.



TRANSLATION



"Hearing the poetry of a person who has no transcendental knowledge and who writes about the relationships between man and woman simply causes unhappiness, whereas hearing the words of a devotee fully absorbed in ecstatic love causes great happiness.



PURPORT



Grāmya-kavi refers to a poet or writer such as the authors of novels and other fiction who write only about the relationships between man and woman. Vidagdha-ātmīya-vākya, however, refers to words written by a devotee who fully understands pure devotional service. Such devotees, who follow the paramparā system, are sometimes described as sajātīyāśaya-snigdha, or "pleasing to the same class of people." Only the poetry and other writings of such devotees are accepted with great happiness by devotees.





TEXT 108





rūpa yaiche dui nāṭaka kariyāche ārambhe



śunite ānanda bāḍe yāra mukha-bandhe"



SYNONYMS



*rūpa*-Rūpa Gosvāmī; *yaiche*-as; *dui*-two; *nāṭaka*-dramas; *kariyāche ārambhe*-has compiled; *śunite*-to hear; *ānanda bāḍe*-transcendental happiness increases; *yāra*-of which; *mukha*-bandhe-even the introductory portion.



TRANSLATION



"The standard for writing dramas has been set by Rūpa Gosvāmī. If a devotee hears the introductory portions of his two dramas, they enhance his transcendental pleasure."





TEXT 109





bhagavān-ācārya kahe,--'śuna eka-bāra



tumi śunile bhāla-manda jānibe vicāra'



SYNONYMS



*bhagavān-ācārya*-Bhagavān Ācārya; *kahe*-says; *śuna*-please hear; *eka*-bāra-once; *tumi śunile*-if you hear; *bhāla*-manda-good or bad; *jānibe vicāra*-will be able to understand.



TRANSLATION



Despite the explanation of Svarūpa Dāmodara, Bhagavān Ācārya requested, "Please hear the drama once. If you hear it, you can consider whether it is good or bad."





TEXT 110





dui tina dina ācārya āgraha karila



tāṅra āgrahe svarūpera śunite icchā ha-ila



SYNONYMS



*dui tina dina*-for two or three days; *ācārya*-Bhagavān Ācārya; *āgraha karila*-expressed his ardent desire; *tāṅra āgrahe*-by his eagerness; *svarūpera*-of Svarūpa Dāmodara; *śunite*-to hear; *icchā*-desire; *ha*-ila-there was.



TRANSLATION



For two or three days Bhagavān Ācārya continually asked Svarūpa Dāmodara Gosvāmī to hear the poetry. Because of his repeated requests, Svarūpa Dāmodara Gosvāmī wanted to hear the poetry written by the brāhmaṇa from Bengal.





TEXT 111





sabā lañā svarūpa gosāñi śunite vasilā



tabe sei kavi nāndī-śloka paḍilā



SYNONYMS



*sabā lañā*-in the company of other devotees; *svarūpa gosāñi*-Svarūpa Dāmodara Gosvāmī; *śunite vasilā*-sat down to hear; *tabe*-thereafter; *sei kavi*-that poet; *nāndī-śloka*-the introductory verse; *paḍilā*-read.



TRANSLATION



Svarūpa Dāmodara Gosvāmī sat down with other devotees to hear the poetry, and then the poet began to read the introductory verse.





TEXT 112





vikaca-kamala-netre śrī-jagannātha-saṁjñe



kanaka-rucir ihātmany ātmatāṁ yaḥ prapannaḥ



prakṛti-jaḍam aśeṣaṁ cetayann āvirāsīt



sa diśatu tava bhavyaṁ kṛṣṇa-caitanya-devaḥ



SYNONYMS



*vikaca*-expanded; *kamala*-netre-whose lotus eyes; *śrī*-jagannātha-saṁjñe-named Śrī Jagannātha; *kanaka*-ruciḥ-possessing a golden hue; *iha*-here in Jagannātha Purī; *ātmani*-in the body; *ātmatām*-the state of being the self; *yaḥ*-who; *prapannaḥ*-has obtained; *prakṛti*-matter; *jaḍam*-inert; *aśeṣam*-unlimitedly; *cetayan*-enlivening; *āvirāsīt*-has appeared; *saḥ*-He; *diśatu*-may bestow; *tava*-unto you; *bhavyam*-auspiciousness; *kṛṣṇa-caitanya-devaḥ*-Lord Śrī Caitanya Mahāprabhu, known as Kṛṣṇa Caitanya.



TRANSLATION



"The Supreme Personality of Godhead has assumed a golden complexion and has become the soul of the body named Lord Jagannātha, whose blooming lotus eyes are widely expanded. Thus He has appeared in Jagannātha Purī and brought dull matter to life. May that Lord, Śrī Kṛṣṇa Caitanyadeva, bestow upon you all good fortune."





TEXT 113





śloka śuni' sarva-loka tāhāre vākhāne



svarūpa kahe,--'ei śloka karaha vyākhyāne'



SYNONYMS



*śloka śuni'*-hearing the verse; *sarva*-loka-everyone; *tāhāre*-him; *vākhāne*-praised; *svarūpa kahe*-Svarūpa Dāmodara Gosvāmī said; *ei śloka*-this verse; *karaha vyākhyāne*-kindly explain.



TRANSLATION



When everyone present heard the verse, they all commended the poet, but Svarūpa Dāmodara Gosvāmī requested him, "Kindly explain this verse."





TEXT 114





kavi kahe,--'jagannātha--sundara-śarīra



caitanya-gosāñi--śarīrī mahā-dhīra



SYNONYMS



*kavi kahe*-the poet said; *jagannātha*-Lord Jagannātha; *sundara-śarīra*-very beautiful body; *caitanya-gosāñi*-Śrī Caitanya Mahāprabhu; *śarīrī*-possessor of the body; *mahā-dhīra*-very grave.



TRANSLATION



The poet said, "Lord Jagannātha is a most beautiful body, and Śrī Caitanya Mahāprabhu, who is exceptionally grave, is the owner of that body.



PURPORT



Śarīrī refers to a person who owns the śarīra, or body. As stated in *Bhagavad-gītā*:





dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati



"As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." (Bg. 2.13) For the ordinary living being in material existence there is a division or distinction between the body and the owner of the body. In spiritual existence, however, there is no such distinction, for the body is the owner himself and the owner is the body itself. In spiritual existence, everything must be spiritual. Therefore there is no distinction between the body and its owner.





TEXT 115





sahaje jaḍa-jagatera cetana karāite



nīlācale mahāprabhu hailā āvirbhute



SYNONYMS



*sahaje*-naturally; *jaḍa-jagatera*-the dull material world; *cetana karāite*-to inspire to spiritual consciousness; *nīlācale*-at Jagannātha Purī; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *hailā āvirbhute*-has appeared.



TRANSLATION



"Śrī Caitanya Mahāprabhu has appeared here in Nīlācala [Jagannātha Purī] to spiritualize the entire dull material world."





TEXT 116





śuniyā sabāra haila ānandita-mana



duḥkha pāñā svarūpa kahe sakrodha vacana



SYNONYMS



*śuniyā*-hearing; *sabāra*-of all of them; *haila*-there was; *ānandita*-mana-great happiness in the mind; *duḥkha pāñā*-becoming unhappy; *svarūpa kahe*-Svarūpa Dāmodara Gosvāmī began to speak; *sa*-krodha vacana-angry words.



TRANSLATION



Hearing this, everyone present was greatly happy. But Svarūpa Dāmodara, who alone was very unhappy, began to speak in great anger.





TEXT 117





"āre mūrkha, āpanāra kaili sarva-nāśa!



dui ta' īśvare tora nāhika viśvāsa



SYNONYMS



*āre mūrkha*-O fool; *āpanāra*-of yourself; *kaili*-you have done; *sarva*-nāśa-loss of all auspiciousness; *dui ta' īśvare*-in the two controllers; *tora*-your; *nāhika viśvāsa*-there is no faith.



TRANSLATION



"You are a fool," he said."You have brought ill fortune upon yourself, for you have no knowledge of the existence of the two Lords, Jagannāthadeva and Śrī Caitanya Mahāprabhu, nor have you faith in Them.





TEXT 118





pūrṇānanda-cit-svarūpa jagannātha-rāya



tāṅre kaili jaḍa-naśvara-prākṛta-kāya!!



SYNONYMS



*pūrṇa-ānanda*-complete transcendental bliss; *cit-svarūpa*-the spiritual identity; *jagannātha-rāya*-Lord Jagannātha; *tāṅre*-Him; *kaili*-you have made; *jaḍa*-inert; *naśvara*-perishable; *prākṛta*-material; *kāya*-possessing a body.



TRANSLATION



"Lord Jagannātha is completely spiritual and full of transcendental bliss, but you have compared Him to a dull, destructible body composed of the inert, external energy of the Lord.



PURPORT



If one thinks that the form of Lord Jagannātha is an idol made of wood, he immediately brings ill fortune into his life. According to the direction of the *Padma Purāṇa*: arcye viṣṇau śilā-dhīḥ. ..yasya vā nārakī saḥ. Thus one who thinks that the body of Lord Jagannātha is made of matter and who distinguishes between Lord Jagannātha's body and soul is condemned, for he is an offender. A pure devotee who knows the science of Kṛṣṇa consciousness makes no distinction between Lord Jagannātha and His body. He knows that they are identical, just as Lord Kṛṣṇa and His soul are one and the same. When one's eyes are purified by devotional service performed on the spiritual platform, one can actually envision Lord Jagannātha and His body as being completely spiritual. The advanced devotee, therefore, does not see the worshipable Deity to have a soul within a body like an ordinary human being. There is no distinction between the body and soul of Lord Jagannātha, for Lord Jagannātha is sac-cid-ānanda-vigraha, just as the body of Kṛṣṇa is sac-cid-ānanda-vigraha. There is actually no difference between Lord Jagannātha and Śrī Caitanya Mahāprabhu, but the ignorant poet from Bengal applied a material distinction to the body of Lord Śrī Jagannātha.





TEXT 119





pūrṇa-ṣaḍ-aiśvarya caitanya--svayaṁ bhagavān



tāṅre kaili kṣudra jīva sphuliṅga-samāna!!



SYNONYMS



*pūrṇa*-complete; *ṣaṭ*-aiśvarya-possessing six opulences; *caitanya*-Lord Śrī Caitanya Mahāprabhu; *svayam*-Himself; *bhagavān*-the Supreme Personality of Godhead; *tāṅre*-Him; *kaili*-you have made; *kṣudra jīva*-an ordinary living entity; *sphuliṅga*-samāna-exactly equal to the spark.



TRANSLATION



"You have calculated Śrī Caitanya Mahāprabhu, who is the Supreme Personality of Godhead, full in six opulences, to be on the level of an ordinary living being. Instead of knowing Him as the supreme fire, you have accepted Him as a spark."



PURPORT



In the *Upaniṣads* it is said, yathāgner visphuliṅgā vyuccaranti: the living entities are like sparks of fire, and His Lordship the Supreme Personality of Godhead is considered the original great fire. When we hear this śruti-vākya, or message from the *Vedas*, we should understand the distinction between the Supreme Lord Kṛṣṇa and the living entities. A person under the control of the external energy, however, cannot understand that distinction. Such a person cannot understand that the Supreme Person is the original great fire, whereas the living entities are simply small fragmental parts of that Supreme Personality of Godhead. As Kṛṣṇa says in *Bhagavad-gītā* (15.7):





mamaivāṁśo jīva-loke

jīva-bhūtaḥ sanātanaḥ

manaḥ ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati



"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."





There is a distinction between the body and soul of the materially existing living being, but because Śrī Caitanya Mahāprabhu and Lord Jagannātha do not possess material bodies, there is no distinction between Their bodies and souls. On the spiritual platform, body and soul are identical; there is no distinction between them. As stated in *Śrīmad-Bhāgavatam*:



etad īśanam īśasya

prakṛti-stho 'pi tad-guṇaiḥ

na yujyate sadātma-sthair

yathā buddhis tad-āśrayā



"This is the divinity of the Personality of Godhead. He is not affected by the qualities of material nature, even though He is in contact with them. Similarly, the devotees who have taken shelter of the Lord cannot be influenced by the material qualities." (Bhāg. 1.11.38) His Lordship the Supreme Personality of Godhead, Kṛṣṇa, is unaffected by the influence of the three modes of material nature. Indeed, His devotees are also unpolluted by the influence of the external energy because they engage in the service of His Lordship. Even the very body of a devotee becomes spiritualized, just as an iron rod put into fire becomes as qualified as fire because it becomes red hot and will immediately burn anything it touches. Therefore the poet from Bengal committed a great offense by treating Lord Jagannātha's body and Lord Jagannātha, the Supreme Personality of Godhead, as two different entities, material and spiritual, as if the Lord were an ordinary living being. The Lord is always the master of the material energy; therefore He is not doomed to be covered by the material energy like an ordinary living entity.





TEXT 120





dui-ṭhāñi aparādhe pāibi durgati!



atattva-jña 'tattva' varṇe, tāra ei rīti!



SYNONYMS



*dui-ṭhāñi*-unto both; *aparādhe*-by offense; *pāibi*-you will get; *durgati*-hellish destination; *a-tattva-jña*-one who has no knowledge of the Absolute Truth; *tattva varṇe*-describes the Absolute Truth; *tāra*-his; *ei*-this; *rīti*-course.



TRANSLATION



Svarūpa Dāmodara continued, "Because you have committed an offense to Lord Jagannātha and Śrī Caitanya Mahāprabhu, you will attain a hellish destination. You do not know how to describe the Absolute Truth, but nevertheless you have tried to do so. Therefore you must be condemned.



PURPORT



The brāhmaṇa poet from Bengal was an offender in the estimation of Svarūpa Dāmodara Gosvāmī, for although the poet had no knowledge of the Absolute Truth, he had nevertheless tried to describe it. The Bengali poet was an offender to both Śrī Caitanya Mahāprabhu and Lord Jagannātha. Because he had made a distinction between Lord Jagannātha's body and soul and because he had indicated that Lord Śrī Caitanya Mahāprabhu was different from Lord Jagannātha, he had committed offenses to Them both. A-tattva-jña refers to one who has no knowledge of the Absolute Truth or who worships his own body as the Supreme personality of Godhead. If an ahaṅgrahopāsaka-māyāvādī, a person engaged in fruitive activities or a person interested only in sense gratification, describes the Absolute Truth, he immediately becomes an offender.





TEXT 121





āra eka kariyācha parama 'pramāda'!



deha-dehi-bheda īśvare kaile 'aparādha'!



SYNONYMS



*āra eka*-another one; *kariyācha*-you have done; *parama*-the supreme; *pramāda*-illusion; *deha-dehi-bheda*-the distinction between the body and soul; *īśvare*-in His Lordship; *kaile*-you have done; *aparādha*-an offense.



TRANSLATION



"You are in complete illusion, for you have distinguished between the body and soul of His Lordship [Lord Jagannātha or Śrī Caitanya Mahāprabhu]. That is a great offense.



PURPORT



When one differentiates between the body and soul of the Supreme Personality of Godhead, he immediately becomes an offender. Because the living entities in the material world are generally covered by material bodies, the body and soul of an ordinary human being cannot be identical. The Supreme Lord bestows the fruits of one's activities, for He is the Lord of the results of fruitive action. He is also the cause of all causes, and He is the master of the material energy. Therefore He is supreme. An ordinary living being, however, in his material condition, enjoys the results of his own fruitive activities and therefore falls under their influence. Even in the liberated stage of brahma-bhūta identification, he engages in rendering service to His Lordship. Thus there are distinctions between an ordinary human being and the Supreme Lord. Karmīs and jñānīs who ignore these distinctions are offenders against the lotus feet of the Supreme Personality of Godhead.





An ordinary human being is prone to be subjugated by the material energy, whereas His Lordship the Supreme Personality of Godhead-Śrī Caitanya Mahāprabhu, Lord Kṛṣṇa or Lord Jagannātha-is always the master of the material energy and is therefore never subject to its influence. His Lordship the Supreme Personality of Godhead has an unlimited spiritual identity, never to be broken, whereas the consciousness of the living entity is limited and fragmented. The living entities are fragmental portions of the Supreme Personality of Godhead eternally (mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ). It is not that they are covered by the material energy in conditioned life but become one with the Supreme Personality of Godhead when freed from the influence of material energy. Such an idea is offensive.



According to the considerations of Māyāvādī fools, the Supreme Personality of Godhead accepts a material body when He appears in the material world. A Vaiṣṇava, however, knows perfectly well that for Kṛṣṇa, Lord Jagannātha or Śrī Caitanya Mahāprabhu-unlike ordinary human beings-there is no distinction between the body and the soul. Even in the material world His Lordship retains His spiritual identity; therefore Lord Kṛṣṇa exhibited all opulences even in His childhood body. There is no distinction between the body and soul of Kṛṣṇa; whether He is in His childhood body or His youthful body, He is always identical with His body. Even though Kṛṣṇa appears like an ordinary human being, He is never subjected to the rules and regulations of the material world. He is svarāṭ, or fully independent. He can appear in the material world, but contrary to the offensive conclusion of the Māyāvāda school, He has no material body. In this connection one may again refer to the above-mentioned verse from *Śrīmad-Bhāgavatam* (1.11.38):



etad īśanam īśasya

prakṛti-stho 'pi tad-guṇaiḥ

na yujyate sadātma-sthair

yathā buddhis tad-āśrayā



The Supreme Person has an eternal spiritual body. If one tries to distinguish between the body and soul of the Supreme Personality of Godhead, he commits a great offense.





TEXT 122





īśvarera nāhi kabhu deha-dehi-bheda



svarūpa, deha,--cid-ānanda, nāhika vibheda



SYNONYMS



*īśvarera*-of the Supreme Personality of Godhead; *nāhi*-there is not; *kabhu*-at any time; *deha*-dehi-bheda-distinction between the body and soul; *svarūpa*-personal identity; *deha*-body; *cit-ānanda*-all made of blissful spiritual energy; *nāhika vibheda*-there is no distinction.



TRANSLATION



"At no time is there a distinction between the body and soul of the Supreme Personality of Godhead. His personal identity and His body are made of blissful spiritual energy. There is no distinction between them.



PURPORT



Lord Kṛṣṇa, the son of Nanda Mahārāja, is advaya-jñāna; in other words, there is no distinction between His body and soul, for His existence is completely spiritual. According to the verse from *Śrīmad-Bhāgavatam* beginning with the words vadanti tat tattva-vidas tattvam (1.2.11), the Absolute Truth is always to be understood from three angles of vision as Brahman, Paramātmā and Bhagavān. Unlike the objects of the material world, however, the Absolute Truth is always one and always the same. Thus there is no distinction between His body and soul. His form, name, attributes and pastimes, therefore, are completely distinct from those of the material world. One should know perfectly well that there is no difference between the body and soul of the Supreme Personality of Godhead. When one conceives of a distinction between His body and soul, one is immediately conditioned by material nature. Because a person in the material world makes such distinctions, he is called baddha-jīva, a conditioned soul.





TEXT 123





"deha-dehi-vibhāgo 'yaṁ



neśvare vidyate kvacit"



SYNONYMS



*deha*-of the body; *dehi*-of the embodied; *vibhāgaḥ*-distinction; *ayam*-this; *na*-not; *īśvare*-in the Supreme Personality of Godhead; *vidyate*-exists; *kvacit*-at any time.



TRANSLATION



"There is no distinction between the body and soul of the Supreme Personality of Godhead at any time.'



PURPORT



This quotation, which is included in the Laghu-bhāgavatāmṛta (1.5.342), is from the Kūrma Purāṇa.





TEXTS 124-125





nātaḥ paraṁ parama yad bhavataḥ svarūpam



ānanda-mātram avikalpam aviddha-varcaḥ



paśyāmi viśva-sṛjam ekam aviśvam ātman



bhūtendriyātmaka-madas ta upāśrito 'smi



tad vā idaṁ bhuvana-maṅgala maṅgalāya



dhyāne sma no daraśitaṁ ta upāsakānām



tasmai namo bhagavate 'nuvidhema tubhyaṁ



yo 'nādṛto naraka-bhāgbhir asat-prasaṅgaiḥ



SYNONYMS



*na*-do not; *ataḥ param*-here after; *parama*-O Supreme; *yat*-that which; *bhavataḥ*-of Your Lordship; *svarūpam*-eternal form; *ānanda*-mātram-impersonal Brahman effulgence; *avikalpam*-without changes; *aviddha*-varcaḥ-without deterioration of potency; *paśyāmi*-do I see; *viśva*-sṛjam-creator of the cosmic manifestation; *ekam*-one without a second; *aviśvam*-and yet not of matter; *ātman*-O supreme cause; *bhūta*-body; *indriya*-senses; *ātmaka*-on such identification; *madaḥ*-pride; *te*-unto You; *upāśritaḥ*-surrendered; *asmi*-I am; *tat*-the Supreme Personality of Godhead; *vā*-or; *idam*-this present form; *bhuvana-maṅgala*-they are all-auspicious for all the universes; *maṅgalāya*-for the sake of all prosperity; *dhyāne*-in meditation; *sma*-as it were; *naḥ*-unto us; *daraśitam*-manifested; *te*-Your; *upāsakānām*-of the devotees; *tasmai*-unto Him; *namaḥ*-my respectful obeisances; *bhagavate*-unto the Personality of Godhead; *anuvidhema*-I perform; *tubhyam*-unto You; *yaḥ*-which; *anādṛtaḥ*-is neglected; *naraka-bhāgbhiḥ*-by persons destined for hell; *asat-prasaṅgaiḥ*-by material topics.



TRANSLATION



"O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge. In Your impersonal Brahman effulgence in the spiritual sky, there is no occasional change and no deterioration of internal potency. I surrender unto You because, whereas I am proud of my material body and senses, Your Lordship is the cause of the cosmic manifestation. Yet You are untouched by matter.

" 'This present form, or any transcendental form expanded by the Supreme Personality of Godhead, Śrī Kṛṣṇa, is equally auspicious for all the universes. Since You have manifested this eternal personal form upon whom Your devotees meditate, I therefore offer my respectful obeisances unto You. Those who are destined to be dispatched to the path of hell neglect Your personal form because of speculating on material topics.'



PURPORT



These verses from *Śrīmad-Bhāgavatam* (3.9.3-4) were spoken by Lord Brahmā.





TEXT 126





kāhāṅ 'pūrṇānandaiśvarya' kṛṣṇa 'māyeśvara'!



kāhāṅ'kṣudra' jīva 'duḥkhī', 'māyāra kiṅkara'!



SYNONYMS



*kāhāṅ*-whereas; *pūrṇa*-full; *ānanda*-bliss; *aiśvarya*-opulences; *kṛṣṇa*-Lord Kṛṣṇa; *māyā-īśvara*-the master of the material energy; *kāhāṅ*-whereas; *kṣudra jīva*-the little conditioned soul; *duḥkhī*-unhappy; *māyāra kiṅkara*-the servant of the material energy.



TRANSLATION



"Whereas Kṛṣṇa, the Absolute Truth, the Supreme Personality of Godhead, is full of transcendental bliss, possesses all six spiritual opulences in full, and is the master of the material energy, the small conditioned soul, who is always unhappy, is the servant of the material energy.



PURPORT



The living entity is an ever-conditioned servant of the material energy, whereas *Kṛṣṇa, the Supreme Personality of Godhead*, is master of the material energy. How, then, could they be on an equal level? There can be no comparison between them. His Lordship is always in a happy condition of transcendental bliss, whereas the conditioned soul is always unhappy because of his contact with the material energy. The Supreme Lord controls the material energy, and the material energy controls the conditioned souls. There is therefore no comparison between the Supreme Personality of Godhead and the ordinary living entities.





TEXT 127





"hlādinyā samvidāśliṣṭaḥ



sac-cid-ānanda-īśvaraḥ



svāvidyā saṁvṛto jīvaḥ



saṅkleśa-nikārākara"



SYNONYMS



*hlādinyā*-by the hlādinī potency; *samvidā*-by the samvit potency; *āśliṣṭaḥ*-surrounded; *sat*-cit-ānanda-always transcendentally blissful; *īśvaraḥ*-the Supreme Controller; *sva*-own; *avidyā*-by ignorance; *saṁvṛtaḥ*-surrounded; *jīvaḥ*-the living entity; *saṅkleśa*-of the three fold miseries; *nikāra*-of the multitude; *ākara*-the mine.



TRANSLATION



"The Supreme Personality of Godhead, the Supreme Controller, is always full of transcendental bliss and is accompanied by the potencies known as hlādinī and samvit. The conditioned soul, however, is always covered by ignorance and embarassed by the threefold miseries of life. Thus he is a treasure house of all kinds of tribulations."



PURPORT



This verse is found in Śrīdhara Svāmī's Bhāvārtha-dīpikā (1.7.6), wherein he quotes Śrī Viṣṇusvāmī.





TEXT 128





śuni' sabhā-sadera citte haila camatkāra



'satya kahe gosāñi, duṅhāra kariyāche tiraskāra'



SYNONYMS



*śuni'*-hearing; *sabhā-sadera*-of all the members of the assembly; *citte*-in the minds; *haila*-there was; *camatkāra*-wonder; *satya*-the truth; *kahe*-said; *gosāñi*-Svarūpa Dāmodara Gosvāmī; *duṅhāra*-of both; *kariyāche*-has done; *tiraskāra*-offense.



TRANSLATION



Hearing this explanation, all the members of the assembly were struck with wonder. "Svarūpa Dāmodara Gosvāmī has spoken the real truth," they admitted. "The brāhmaṇa from Bengal has committed an offense by wrongly describing Lord Jagannātha and Lord Śrī Caitanya Mahāprabhu."





TEXT 129





śuniyā kavira haila lajjā, bhaya, vismaya



haṁsa-madhye baka yaiche kichu nāhi kaya



SYNONYMS



*śuniyā*-hearing; *kavira*-of the poet; *haila*-there was; *lajjā*-shame; *bhaya*-fear; *vismaya*-astonishment; *haṁsa-madhye*-in a society of white swans; *baka*-a duck; *yaiche*-just as; *kichu*-anything; *nāhi*-not; *kaya*-utters.



TRANSLATION



When the Bengali poet heard this chastisement from Svarūpa Dāmodara Gosvāmī, he was ashamed, fearfu I and astonished. Indeed, being like a duck in a society of white swans, he could not say anything.





TEXT 130





tāra duḥkha dekhi, svarūpa sadaya-hṛdaya



upadeśa kailā tāre yaiche 'hita' haya



SYNONYMS



*tāra*-his; *duḥkha dekhi*-observing the unhappiness; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *sadaya-hṛdaya*-very kindhearted; *upadeśa kailā*-gave instruction; *tāre*-unto him; *yaiche*-so that; *hita*-benefit; *haya*-there can be.



TRANSLATION



Seeing the poet's unhappiness, Svarūpa Dāmodara Gosvāmī, who was naturally very kindhearted, advised him so that he could derive some benefit.





TEXT 131





"yāha, bhāgavata paḍa vaiṣṇavera sthāne



ekānta āśraya kara caitanya-caraṇe



SYNONYMS



*yāha*-just go; *bhāgavata paḍa*-read Śrīmad-Bhāgavatam; *vaiṣṇavera sthāne*-from a self-realized Vaiṣṇava; *ekānta āśraya kara*-fully surrender; *caitanya*-caraṇe-at the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



"If you want to understand *Śrīmad-Bhāgavatam*," he said, "you must approach a self-realized Vaiṣṇava and hear from him. You can do this when you have completely taken shelter of the lotus feet of Śrī Caitanya Mahāprabhu."



PURPORT



Herein Svarūpa Dāmodara Gosvāmī instructs the poet from Bengal to hear *Śrīmad-Bhāgavatam* from a pure Vaiṣṇava and learn from him. In India especially, there is now a class of professional *Bhāgavatam* readers whose means of livelihood is to go from village to village, town to town, reading *Bhāgavatam* and collecting dakṣiṇa, or rewards, in the form of money or goods, like umbrellas, cloth and fruit. Thus there is now a system of Bhāgavata business, with recitations called Bhāgavata-saptāha that continue for one week, although this is not mentioned in *Śrīmad-Bhāgavatam*. Nowhere does *Śrīmad-Bhāgavatam* say that the *Bhāgavatam* should be heard for one week from professionals. Rather, *Śrīmad-Bhāgavatam* (1.2.17) says: śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ. One should regularly hear *Śrīmad-Bhāgavatam* from a self-realized Vaiṣṇava. By such hearing, one becomes pious. Hṛdy antaḥstho hy abhadrāṇi vidhunoti suhṛt-satām. As one thus hears the *Bhāgavatam* regularly and sincerely, his heart is purified of all material contamination.





naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke

bhaktir bhavati naiṣṭhikī



"As one regularly hears the *Bhāgavatam* or renders service unto the pure devotee, all that is troublesome to the heart is practically destroyed, and loving service unto the glorious Lord, who is praised with transcendental songs, is established as an irrevocable fact." (Bhāg. 1.2.18)





This is the proper process, but people are accustomed to being misled by professional *Bhāgavatam* reciters. Therefore Svarūpa Dāmodara Gosvāmī herein advises that one should not hear *Śrīmad-Bhāgavatam* from professional reciters. Instead, one must hear and learn the *Bhāgavatam* from a self-realized Vaiṣṇava. Sometimes it is seen that when a Māyāvādī sannyāsī reads the *Bhāgavatam*, flocks of men go to hear jugglery of words that cannot awaken their dormant love for Kṛṣṇa. Sometimes people go to see professional dramas and offer food and money to the players, who are expert at collecting these offerings very nicely. The result is that the members of the audience remain in the same position of gṛham andha-kūpam, family affection, and do not awaken their love for Kṛṣṇa.



In the *Bhāgavatam* (7.5.30), it is said, matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām: the gṛhavratas, those who are determined to continue following the materialistic way of life, will never awaken their dormant love of Kṛṣṇa, fur they hear the *Bhāgavatam* only to solidify their position in household life and to be happy in family affairs and sex. Condemning this process of hearing the *Bhāgavatam* from professionals, Svarūpa Dāmodara Gosvāmī says, yāha, bhāgavata paḍa vaiṣṇavera sthāne: "To understand the *Śrīmad-Bhāgavatam*, you must approach a self-realized Vaiṣṇava." One should rigidly avoid hearing the *Bhāgavatam* from a Māyāvādī or other nondevotee who simply performs a grammatical jugglery of words to twist some meaning from the text, collect money from the innocent public, and thus keep people in darkness.



Svarūpa Dāmodara Gosvāmī strictly prohibits the behavior of the materialistic so-called hearers of *Śrīmad-Bhāgavatam*. Instead of awakening real love for Kṛṣṇa, such hearers of the *Bhāgavatam* become more and more attached to household affairs and sex life (yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham). One should hear *Śrīmad-Bhāgavatam* from a person who has no connection with material activities, or, in other words, from a paramahaṁsa Vaiṣṇava, one who has achieved the highest stage of sannyāsa. This, of course, is not possible unless one takes shelter of the lotus feet of Śrī Caitanya Mahāprabhu. The *Śrīmad-Bhāgavatam* is understandable only for one who can follow in the footsteps of Śrī Caitanya Mahāprabhu.





TEXT 132





caitanyera bhakta-gaṇera nitya kara 'saṅga'



tabeta jānibā siddhānta-samudra-taraṅga



SYNONYMS



*caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *bhakta-gaṇera*-of the devotees; *nitya*-regularly; *kara*-do; *saṅga*-association; *tabeta*-then only; *jānibā*-you will understand; *siddhānta-samudra-taraṅga*-the waves of the ocean of devotional service.



TRANSLATION



Svarūpa Dāmodara continued, "Associate regularly with the devotees of Śrī Caitanya Mahāprabhu, for then only will you understand the waves of the ocean of devotional service.



PURPORT



It is clearly to be understood in this connection that the followers of Śrī Caitanya Mahāprabhu's way of devotional service are eternally associates of the Supreme Personality of Godhead and perfect knowers of the Absolute Truth. If one immediately follows the principles of Śrī Caitanya Mahāprabhu by associating with His devotees, lusty desires for material enjoyment will vanish from one's heart. Then one will be able to understand the meaning of *Śrīmad-Bhāgavatam* and the purpose of listening to it. Otherwise such understanding is impossible.





TEXT 133





tabeta pāṇḍitya tomāra ha-ibe saphala



kṛṣṇera svarūpa-līlā varṇibā nirmala



SYNONYMS



*tabeta*-then only; *pāṇḍitya*-learning; *tomāra*-your; *ha*-ibe-will become; *sa*-phala-successful; *kṛṣṇera*-of Lord Kṛṣṇa; *svarūpa-līlā*-the transcendental pastimes; *varṇibā*-you will describe; *nirmala*-without material contamination.



TRANSLATION



"Only if you follow the principles of Śrī Caitanya Mahāprabhu and His devotees will your learning be successful. Then you will be able to write about the transcendental pastimes of Kṛṣṇa without material contamination.





TEXT 134





ei śloka kariyācha pāñā santoṣa



tomāra hṛdayera arthe duṅhāya lāge 'doṣa'



SYNONYMS



*ei śloka*-this verse; *kariyācha*-you have composed; *pāñā santoṣa*-getting satisfaction; *tomāra hṛdayera*-of your heart; *arthe*-by the meaning; *duṅhāya*-to both; *lāge doṣa*-there is an offense.



TRANSLATION



"You have composed this introductory verse to your great satisfaction, but the meaning you have expressed is contaminated by offenses to both Lord Jagannātha and Śrī Caitanya Mahāprabhu.





TEXT 135





tumi yaiche-taiche kaha, nā jāniyā rīti



sarasvatī sei-śabde kariyāche stuti



SYNONYMS



*tumi*-you; *yaiche*-taiche-somehow or other; *kaha*-speak; *nā jāniyā rīti*-not knowing the regulative principles; *sarasvatī*-the goddess of learning; *sei-śabde*-in those words; *kariyāche stuti*-has made prayers.



TRANSLATION



"You have written something irregular, not knowing the regulative principles, but the goddess of learning, Sarasvatī, has used your words to offer her prayers to the Supreme Lord.



PURPORT



Svarūpa Dāmodara Gosvāmī informed the Bengali poet, "Because of your ignorance and your leaning toward Māyāvāda philosophy, you cannot distinguish the difference between the Māyāvāda and Vaiṣṇava philosophies. Therefore the process you have adopted to praise Lord Śrī Caitanya Mahāprabhu and Lord Jagannātha does not follow the proper system; indeed, it is irregular and offensive. Fortunately, however, through your words, the goddess of learning, mother Sarasvatī, has tactfully offered her prayers to her master, Lord Śrī Caitanya Mahāprabhu."





TEXT 136





yaiche indra, daityādi kare kṛṣṇera bhartsana



sei-śabde sarasvatī karena stavana



SYNONYMS



*yaiche*-just like; *indra*-Lord Indra, the King of heaven; *daitya*-demons; *ādi*-and others; *kare*-do; *kṛṣṇera bhartsana*-chastisement to Kṛṣṇa; *sei-śabde*-by those words; *sarasvatī*-the goddess of learning; *karena stavana*-offers prayers.



TRANSLATION



"Sometimes demons, and even Lord Indra, the King of heaven, chastised Kṛṣṇa, but mother Sarasvatī, taking advantage of their words, offered prayers to the Lord.





TEXT 137





vācālaṁ bāliśaṁ stabdhaṁ



ajñaṁ paṇḍita-māninam



kṛṣṇaṁ martyam upāśritya



gopā me cakrur apriyam



SYNONYMS



*vācālam*-talkative; *bāliśam*-childish; *stabdham*-impudent; *ajñam*-foolish; *paṇḍita*-māninam-thinking Himself a very learned scholar; *kṛṣṇam*-Kṛṣṇa; *martyam*-an ordinary mortal human being; *upāśritya*-taking shelter of; *gopāḥ*-the cowherd men; *me*-unto me; *cakruḥ*-committed; *apriyam*-that which is not very much appreciated.



TRANSLATION



"[Lord Indra said:] 'This Kṛṣṇa, who is an ordinary human being, is talkative, childish, impudent and ignorant, although He thinks Himself very learned. The cowherd men in Vṛndāvana have offended me by accepting Him. This has not been greatly appreciated by me.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.25.5).





TEXT 138





aiśvarya-made matta indra,--yena mātoyāla



buddhi-nāśa haila, kevala nāhika sāmbhāla



SYNONYMS



*aiśvarya-made*-being proud of his opulence; *matta*-maddened; *indra*-the King of heaven; *yena*-as if; *mātoyāla*-a mad person; *buddhi*-nāśa-bereft of intelligence; *haila*-became; *kevala*-only; *nāhika*-there is not; *sāmbhāla*-caution.



TRANSLATION



"Indra, the King of heaven, being too proud of his heavenly opulences, became like a madman. Thus bereft of his intelligence, he could not restrain himself from speaking nonsensically about Kṛṣṇa.





TEXT 139





indra bale,--"muñi kṛṣṇera kariyāchi nindana"



tāra-i mukhe sarasvatī karena stavana



SYNONYMS



*indra bale*-Indra says; *muñi*-I; *kṛṣṇera*-of Lord Kṛṣṇa; *kariyāchi*-have done; *nindana*-chastisement and defamation; *tāra*-i mukhe-from his mouth; *sarasvatī*-mother Sarasvatī, the goddess of learning; *karena stavana*-offers prayers.



TRANSLATION



"Thus Indra thought, 'I have properly chastised Kṛṣṇa and defamed Him.' But Sarasvatī, the goddess of learning, took this opportunity to offer prayers to Kṛṣṇa.





TEXT 140





'vācāla kahiye--'veda-pravartaka' dhanya



'bāliśa'--tathāpi 'śiśu-prāya' garva-śūnya



SYNONYMS



*vācāla*-talkative; *kahiye*-I say; *veda-pravartaka*-one who can speak with the authority of the Vedas; *dhanya*-glorious; *bāliśa*-childish; *tathāpi*-still; *śiśu*-prāya-like a child; *garva-śūnya*-without pride.



TRANSLATION



"The word 'vācāla' is used to refer to a person who can speak according to Vedic authority, and the word 'bāliśa' means 'innocent.' Kṛṣṇa spoke the Vedic knowledge, yet He always presents Himself as a prideless, innocent boy.





TEXT 141





vandyābhāve 'anamra'--'stabdha'-śabde kaya



yāhā haite anya 'vijña' nāhi--se 'ajña' haya



SYNONYMS



*vandya*-abhāve-because there is no one else to be offered obeisances; *anamra*-the one who does not offer obeisances; *stabdha-śadbe*-by the word stabdha ("impudent"); *kaya*-says; *yāhā haite*-than whom; *anya*-other,; *vijña*-learned scholar; *nāhi*-is not; *se*-He; *ajña*-one by whom nothing is unknown; *haya*-is.



TRANSLATION



"When there is no one else to receive obeisances, one may be called 'anamra,' or one who offers obeisances to no one. This is the meaning of the word 'stabdha.' And because no one is found to be more learned than Kṛṣṇa, He may be called 'ajña,' indicating that nothing is unknown to Him.





TEXT 142





'paṇḍitera mānya-pātra--haya 'paṇḍita-mānī'



tathāpi bhakta-vātsalye 'manuṣya' abhimānī



SYNONYMS



*paṇḍitera*-of learned scholars; *mānya*-pātra-worshipable object; *haya*-is; *paṇḍita-mānī*-a person honored by the learned scholars; *tathāpi*-still; *bhakta*-vātsalye-because of being very affectionate to the devotees; *manuṣya abhimānī*-presents Himself as an ordinary human being.



TRANSLATION



"The word 'paṇḍita-mānī' can be used to indicate that Kṛṣṇa is honored even by learned scholars. Nevertheless, because of affection for His devotees, Kṛṣṇa appears like an ordinary human being and may therefore be called 'martya.'





TEXT 143





jarāsandha kahe,--"kṛṣṇa--puruṣa-adhama



tora saṅge nā yujhimu, "yāhi bandhu-han"



SYNONYMS



*jarāsandha kahe*-Jarāsandha says; *kṛṣṇa*-Kṛṣṇa; *puruṣa-adhama*-the lowest of human beings; *tora saṅge*-with You; *nā yujhimu*-I shall not fight; *yāhi*-because; *bandhu*-han-killer of Your own relatives.



TRANSLATION



"The demon Jarāsandha chastised Kṛṣṇa, saying, 'You are the lowest of human beings. I shall not fight with You, for You killed Your own relatives.'



PURPORT



In this verse also, mother Sarasvatī offers prayers to Kṛṣṇa. The word puruṣa-adhama refers to the Personality of Godhead, under whom all other persons remain, or, in other words, puruṣa-uttama, the best of all living beings. Similarly, the word bandhu-han means "the killer of māyā." In the conditioned state of life, one is closely related with māyā as a friend, but when one comes in contact with Kṛṣṇa one is freed from that relationship.





TEXT 144





yāhā haite anya puruṣa-sakala--'adhama'



sei haya 'puruṣādhama'--sarasvatīra mana



SYNONYMS



*yāhā haite*-from whom; *anya*-other; *puruṣa*-persons; *sakala*-all; *adhama*-subordinate; *sei*-he; *haya*-is; *puruṣa-adhama*-the person under whom all others remain; *sarasvatīra mana*-the explanation of mother Sarasvatī.



TRANSLATION



"Mother Sarasvatī takes 'puruṣādhama' to mean 'puruṣottama,' He to whom all men are subordinate.





TEXT 145





'bāndhe sabāre'--tāte avidyā 'bandhu' haya



'avidyā-nāśaka'--'bandhu-han'-śabde kaya



SYNONYMS



*bāndhe*-binds; *sabāre*-everyone; *tāte*-therefore; *avidyā*-nescience, or māyā; *bandhu*-binder or relative; *haya*-is; *avidyā*-nāśaka-vanquisher of māyā; *bandhu-han-śabde*-by the word "bandhu-han"; *kaya*-mother Sarasvatī says.



TRANSLATION



"Nescience, or māyā, may be called 'bandhu' because she entangles everyone in the material world. Therefore by using the word 'bandhu-han,' mother Sarasvatī says that Lord Kṛṣṇa is the vanquisher of māyā.



PURPORT



Everyone is entangled in the illusory energy, but as stated in *Bhagavad-gītā*, mām eva ye prapadyante māyām etāṁ taranti te: as soon as one surrenders to Kṛṣṇa, he is freed from māyā. Therefore Kṛṣṇa may be called bandhu-han, the killer of māyā.





TEXT 146





ei-mata śiśupāla karila nindana



sei-vākye sarasvatī karena stavana



SYNONYMS



*ei-mata*-in this way; *śiśu-pāla*-of the name Śiśupāla; *karila nindana*-blasphemed; *sei-vākye*-by those words; *sarasvatī*-the goddess of learning; *karena stavana*-offers prayers.



TRANSLATION



"Śiśupāla also blasphemed Kṛṣṇa in this way, but the goddess of learning, Sarasvatī, offered her prayers to Kṛṣṇa even by his words.





TEXT 147





taiche ei śloke tomāra arthe 'nindā' āise



sarasvatīra artha śuna, yāte 'stuti' bhāse



SYNONYMS



*taiche*-in that way; *ei śloke*-in this verse; *tomāra*-your; *arthe*-by the meaning; *nindā*-blasphemy; *āise*-comes; *sarasvatīra artha*-the meaning of mother Sarasvatī; *śuna*-hear; *yāte*-by which; *stuti*-prayers; *bhāse*-appear.



TRANSLATION



"In that way, although your verse is blasphemous according to your meaning, mother Sarasvatī has taken advantage of it to offer prayers to the Lord.





TEXT 148





jagannātha hana kṛṣṇera 'ātma-svarupa'



kintu ihāṅ dāru-brahma--sthāvara-svarūpa



SYNONYMS



*jagannātha*-Lord Jagannātha; *hana*-is; *kṛṣṇera ātma*-svarūpa-identical with Kṛṣṇa; *kintu*-but; *ihāṅ*-here, at Jagannātha Purī; *dāru-brahma*-the Absolute appearing as wood; *sthāvara*-svarūpa-nonmoving identity.



TRANSLATION



"There is no difference between Lord Jagannātha and Kṛṣṇa, but here Lord Jagannātha is fixed as the Absolute Person appearing in wood. Therefore He does not move.





TEXT 149





tāṅhā-saha ātmatā eka-rūpa hañā



kṛṣṇa eka-tattva-rūpa--dui rūpa hañā



SYNONYMS



*tāṅhā*-saha-with Him; *ātmatā*-the quality of being the self; *eka-rūpa hañā*-being one form; *kṛṣṇa*-Lord Kṛṣṇa; *eka-tattva-rūpa*-one principle; *dui*-two; *rūpa*-forms; *hañā*-becoming.



TRANSLATION



"Thus Lord Jagannātha and Śrī Caitanya Mahāprabhu, although appearing as two, are one because They are both Kṛṣṇa, who is one alone.





TEXT 150





saṁsāra-tāraṇa-hetu yei icchā-śakti



tāhāra milana kari' ekatā yaiche prāpti



SYNONYMS



*saṁsāra-tāraṇa-hetu*-for delivering the entire world; *yei*-that; *icchā-śakti*-the potency of will; *tāhāra*-of that will; *milana kari'*-by the meeting; *ekatā*-oneness; *yaiche*-so that; *prāpti*-obtainment.



TRANSLATION



"The supreme desire to deliver the entire world meets in both of Them, and for that reason also They are one and the same.





TEXT 151





sakala saṁsārī lokera karite uddhāra



gaura-jaṅgama-rūpe kailā avatāra



SYNONYMS



*sakala*-all; *saṁsārī*-materially contaminated; *lokera*-persons; *karite uddhāra*-to deliver; *gaura*-Śrī Caitanya Mahāprabhu; *jaṅgama*-moving; *rūpe*-in the form; *kailā avatāra*-has descended.



TRANSLATION



"To deliver all the materially contaminated people of the world, that same Kṛṣṇa has descended, moving as Lord Śrī Caitanya Mahāprabhu.





TEXT 152





jagannāthera darśane khaṇḍāya saṁsāra



saba-deśera saba-loka nāre āsibāra



SYNONYMS



*jagannāthera*-of Lord Jagannātha; *darśane*-by visiting; *khaṇḍāya saṁsāra*-one is freed from material existence; *saba-deśera*-of all countries; *saba-loka*-all men; *nāre āsibāra*-cannot come.



TRANSLATION



"By visiting Lord Jagannātha one is freed from material existence, but not all men of all countries can come or be admitted here in Jagannātha Purī.





TEXT 153





śrī-kṛṣṇa-caitanya-prabhu deśe deśe yāñā



saba-loke nistārilā jaṅgama-brahma hañā



SYNONYMS



*śrī-kṛṣṇa-caitanya-prabhu*-Lord Śrī Caitanya Mahāprabhu; *deśe deśe yāñā*-moving from one country to another; *saba*-loke nistārilā-delivered all conditioned souls; *jaṅgama*-brahma-moving Brahman; *hañā*-being.



TRANSLATION



Śrī Caitanya Mahāprabhu, however, moves from one country to another, personally or by His representative. Thus He, as the moving Brahman, delivers all the people of the world.





TEXT 154





sarasvatīra artha ei kahiluṅ vivaraṇa



eho bhāgya tomāra aiche karile varṇana



SYNONYMS



*sarasvatīra*-of Sarasvatī; *artha*-meaning; *ei*-this; *kahiluṅ vivaraṇa*-I have explained; *eho*-this; *bhāgya*-great fortune; *tomāra aiche*-in such a way; *karile varṇana*-you have described.



TRANSLATION



"Thus I have explained the meaning intended by mother Sarasvatī, the goddess of learning. It is your great fortune that you have described Lord Jagannātha and Lord Śrī Caitanya Mahāprabhu in that way.





TEXT 155





kṛṣṇe gāli dite kare nāma uccāraṇa



sei nāma haya tāra 'muktira' kāraṇa"



SYNONYMS



*kṛṣṇe*-Lord Kṛṣṇa; *gāli dite*-to blaspheme or chastise; *kare nāma uccāraṇa*-chants the name of Kṛṣṇa; *sei nāma*-that holy name; *haya*-becomes; *tāra*-his; *muktira kāraṇa*-the cause of liberation.



TRANSLATION



"Sometimes it so happens that one who wants to chastise Kṛṣṇa utters the holy name, and thus the holy name becomes the cause of his liberation."





TEXT 156





tabe sei kavi sabāra caraṇe paḍiyā



sabāra śaraṇa laila dante tṛṇa lañā



SYNONYMS



*tabe*-thereupon; *sei*-that; *kavi*-poet; *sabāra*-of all; *caraṇe*-at the feet; *paḍiyā*-falling down; *sabāra*-of all the devotees; *śaraṇa laila*-took shelter; *dante*-in the mouth; *tṛṇa lañā*-taking a straw.



TRANSLATION



Upon hearing this proper explanation by Svarūpa Dāmodara Gosvāmī, the Bengali poet fell down at the feet of all the devotees and took shelter of them with a straw in his mouth.





TEXT 157





tabe saba bhakta tāre aṅgīkāra kailā



tāra guṇa kahi' mahāprabhure milāilā



SYNONYMS



*tabe*-thereupon; *saba bhakta*-all the devotees; *tāre*-him; *aṅgīkāra kailā*-accepted as one of the associates; *tāra guṇa kahi'*-explaining his humble behavior; *mahāprabhure milāilā*-introduced him to Śrī Caitanya Mahāprabhu.



TRANSLATION



Thereupon all the devotees accepted his association. Explaining his humble behavior, they introduced him to Śrī Caitanya Mahāprabhu.





TEXT 158





sei kavi sarva tyaji' rahilā nīlācale



gaura-bhakta-gaṇera kṛpā ke kahite pāre?



SYNONYMS



*sei kavi*-that poet; *sarva tyaji'*-giving up all nonsensical activities; *rahilā*-remained; *nīlācale*-at Jagannātha Purī; *gaura-bhakta-gaṇera*-of the devotees of Lord Śrī Caitanya Mahāprabhu; *kṛpā*-the mercy; *ke*-who; *kahite pāre*-can explain.



TRANSLATION



By the mercy of the devotees of Lord Śrī Caitanya Mahāprabhu, that poet from Bengal gave up all other activities and stayed with them at Jagannātha Purī. Who can explain the mercy of the devotees of Śrī Caitanya Mahāprabhu?





TEXT 159





ei ta' kahiluṅ pradyumna-miśra-vivaraṇa



prabhura ājñāya kaila kṛṣṇa-kathāra śravaṇa



SYNONYMS



*ei ta' kahiluṅ*-thus I have described; *pradyumna-miśra-vivaraṇa*-the descriptive narration of Pradyumna Miśra; *prabhura ājñāya*-on the order of Śrī Caitanya Mahāprabhu; *kaila*-did; *kṛṣṇa*-kathāra śravaṇa-listening to discourses on topics concerning Kṛṣṇa.



TRANSLATION



I have thus described the narration concerning Pradyumna Miśra and how, following the order of Śrī Caitanya Mahāprabhu, he listened to discourses about Kṛṣṇa spoken by Rāmānanda Rāya.





TEXT 160





tāra madhye kahiluṅ rāmānandera mahimā



āpane śrī-mukhe prabhu varṇe yāṅra sīmā



SYNONYMS



*tāra madhye*-within these statements; *kahiluṅ*-I have explained; *rāmānandera mahimā*-the glories of Rāmānanda Rāya; *āpane*-personally; *śrī*-mukhe-from his mouth; *prabhu*-the Lord; *varṇe*-explains; *yāṅra*-of whom; *sīmā*-the limit of ecstatic love.



TRANSLATION



Within the narration I have explained the glorious characteristics of Śrī Rāmānanda Rāya, through whom Śrī Caitanya Mahāprabhu personally described the limits of ecstatic love for Kṛṣṇa.





TEXT 161





prastāve kahiluṅ kavira nāṭaka-vivaraṇa



ajña hañā śraddhāya pāila prabhura caraṇa



SYNONYMS



*prastāve*-by the way; *kahiluṅ*-I have explained; *kavira*-of the poet; *nāṭaka*-vivaraṇa-description of the drama; *ajña hañā*-although being ignorant; *śraddhāya*-with faith and love; *pāila*-got; *prabhura caraṇa*-the shelter of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



In the course of the narration, I have also told about the drama by the poet from Bengal. Although he was ignorant, because of his faith and humility he nevertheless obtained the shelter of Śrī Caitanya Mahāprabhu.





TEXT 162





śrī-kṛṣṇa-caitanya-līlā--amṛtera sāra



eka-līlā-pravāhe vahe śata-śata dhāra



SYNONYMS



*śrī-kṛṣṇa-caitanya-līlā*-the pastimes of Lord Śrī Caitanya Mahāprabhu; *amṛtera sāra*-the essence of nectar; *eka-līlā*-of one pastime; *pravāhe*-by the stream; *vahe*-flow; *śata-śata dhāra*-hundreds and hundreds of branches.



TRANSLATION



The pastimes of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu are the essence of nectar. From the stream of one of His pastimes flow hundreds and thousands of branches.





TEXT 163





śraddhā kari' ei līlā yei paḍe, śune



gaura-līlā, bhakti-bhakta-rasa-tattva jāne



SYNONYMS



*śraddhā kari'*-with faith and love; *ei līlā*-these pastimes; *yei*-anyone who; *paḍe, śune*-reads and hears; *gaura-līlā*-the pastimes of Lord Śrī Caitanya Mahāprabhu; *bhakti-bhakta-rasa-tattva*-the truth about devotional service, devotees and their transcendental mellows; *jāne*-understands.



TRANSLATION



Anyone who reads and hears these pastimes with faith and love can understand the truth about devotional service, devotees and the transcendental mellows of the pastimes of Lord Śrī Caitanya Mahāprabhu.





TEXT 164





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Fifth Chapter, describing how Pradyumna Miśra received instructions from Rāmānanda Rāya.





Chapter 6



The Meeting of Śrī Caitanya Mahāprabhu and Raghunātha dāsa Gosvāmī



A summary of this chapter is given by Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. When Śrī Caitanya Mahāprabhu went into transcendental fits of ecstatic love, Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī attended to Him and satisfied Him as He desired. Raghunātha dāsa Gosvāmī had been attempting to come to the lotus feet of Śrī Caitanya Mahāprabhu for a long time, and finally he left his home and met the Lord. When Śrī Caitanya Mahāprabhu had gone to Śāntipura on His way to Vṛndāvana, Raghunātha dāsa Gosvāmī had offered to dedicate his life at the Lord's lotus feet. in the meantime, however, a Mohammedan official became envious of Hiraṇya dāsa, Raghunātha dāsa Gosvāmī's uncle, and induced some big official court minister to have him arrested. Thus Hiraṇya dāsa left his home, but by the intelligence of Raghunātha dāsa the misunderstanding was mitigated. Then Raghunātha dāsa went to Pānihāṭi, and, following the order of Nityānanda Prabhu, he observed a festival (ciḍā-dadhi-mahotsava) by distributing chipped rice mixed with yogurt. The day after the festival, Nityānanda Prabhu gave Raghunātha dāsa the blessing that he would very soon attain the shelter of Śrī Caitanya Mahāprabhu. After this incident, Raghunātha dāsa, with the help of his priest, whose name was Yadunandana Ācārya, got out of his house by trickery and thus ran away. Not touching the general path, Raghunātha dāsa Gosvāmī secretly went to Jagannātha Purī. After twelve days, he arrived in Jagannātha Purī at the lotus feet of Śrī Caitanya Mahāprabhu.



Śrī Caitanya Mahāprabhu entrusted Raghunātha dāsa Gosvāmī to Svarūpa Dāmodara Gosvāmī. Therefore another name for Raghunātha dāsa Gosvāmī is Svarūpera Raghu, or the Raghunātha of Svarūpa Dāmodara. For five days Raghunātha dāsa Gosvāmī took prasāda at the temple, but later he would stand at the Siṁha-dvāra gate and eat only whatever he could gather by alms. Later he lived by taking alms from various chatras, or food distributing centers. When Raghunātha's father received news of this, he sent some men and money, but Raghunātha dāsa Gosvāmī refused to accept the money. Understanding that Raghunātha dāsa Gosvāmī was living by begging from the chatras, Śrī Caitanya Mahāprabhu presented him with His own guñjā-mālā and a stone from Govardhana Hill. Thereafter, Raghunātha dāsa Gosvāmī used to eat rejected food that he had collected and washed. This renounced life greatly pleased both



Svarūpa Dāmodara Gosvāmī and Śrī Caitanya Mahāprabhu. One day Śrī Caitanya Mahāprabhu took by force some of the same food, thus blessing Raghunātha dāsa Gosvāmī for his renunciation.





TEXT 1





kṛpā-guṇair yaḥ kugṛhāndha-kūpād



uddhṛtya bhaṅgyā raghunātha-dāsam



nyasya svarūpe vidadhe 'ntaraṅgaṁ-



śrī-kṛṣṇa-caitanyam amuṁ prapadye



SYNONYMS



*kṛpā-guṇaiḥ*-by the ropes of causeless mercy; *yaḥ*-who; *ku-gṛha*-of contemptible family life; *andha*-kūpāt-from the blind well; *uddhṛtya*-having raised; *bhaṅgyā*-by a trick; *raghunātha*-dāsam-Raghunātha dāsa Gosvāmī; *nyasya*-giving over; *svarūpe*-to Svarūpa Dāmodara Gosvāmī; *vidadhe*-made; *antaraṅgam*-one of His personal associates; *śrī*-kṛṣṇa-caitanyam-unto Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; *amum*-unto Him; *prapadye*-I offer my obeisances.



TRANSLATION



With the ropes of His causeless mercy, Śrī Kṛṣṇa Caitanya Mahāprabhu employed a trick to deliver Raghunātha dāsa Gosvāmī from the blind well of contemptible family life. He made Raghunātha dāsa Gosvāmī one of His personal associates, placing him under the charge of Svarūpa Dāmodara Gosvāmī. I offer my obeisances unto Him.





TEXT 2





jaya jaya śrī-caitanya, jaya nityānanda



jayādvaita-candra, jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Caitanya; *jaya*-all glories; *nityānanda*-to Lord Nityānanda; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Caitanya Mahāprabhu.



TRANSLATION



All glory to Lord Caitanya Mahāprabhu! All glory to Lord Nityānanda! All glory to Śrī Advaita Ācārya! And all glory to all the devotees of Lord Śrī Caitanya Mahāprabhu!





TEXT 3





ei-mata gauracandra bhakta-gaṇa-saṅge



nīlācale nānā līlā kare nānā-raṅge



SYNONYMS



*ei-mata*-in this way; *gauracandra*-Lord Śrī Caitanya Mahāprabhu; *bhaktagaṇa*-saṅge-with His associates; *nīlācale*-at Nīlācala (Jagannātha Purī); *na*-na-various; *līlā*-pastimes; *kare*-performs; *nānā-raṅge*-in varieties of transcendental pleasure.



TRANSLATION



Thus Lord Gauracandra performed various pastimes with His associates at Jagannātha Purī in varieties of transcendental pleasure.





TEXT 4





yadyapi antare kṛṣṇa-viyoga bādha ye



bāhire nā prakāśaya bhakta-duḥkha-bhaye



SYNONYMS



*yadyapi*-although; *antare*-within the heart; *kṛṣṇa*-viyoga-separation from Kṛṣṇa; *bādhye*-obstructs; *bāhire*-externally; *nā prakāśaya*-does not exhibit; *bhakta*-duḥkha-bhaye-fearing the unhappiness of the devotees.



TRANSLATION



Although Śrī Caitanya Mahāprabhu felt pangs of separation from Kṛṣṇa, He did not manifest His feelings externally, for He feared the unhappiness of His devotees.





TEXT 5





utkaṭa viraha-duḥkha yabe bāhirāya



tabe ye vaikalya prabhura varṇana nā yāya



SYNONYMS



*utkaṭa*-severe; *viraha*-duḥkha-unhappiness of separation; *yabe*-when; *bāhirāya*-is manifested; *tabe*-at that time; *ye*-what; *vaikalya*-transformations; *prabhura*-of the Lord; *varṇana nā yāya*-cannot be described.



TRANSLATION



The transformations undergone by the Lord when He manifested severe unhappiness due to separation from Kṛṣṇa cannot be described.





TEXT 6





rāmānandera kṛṣṇa-kathā, svarūpera gāna



viraha-vedanāya prabhura rākhaye parāṇa



SYNONYMS



*rāmānandera*-of Rāmānanda Rāya; *kṛṣṇa*-kathā-talks of Lord Kṛṣṇa; *svarūpera gāna*-the songs of Svarūpa Dāmodara; *viraha*-vedanāya-at the time of pangs of separation; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *rākhaye*-keep; *parāṇa*-the life.



TRANSLATION



When the Lord acutely felt pangs of separation from Kṛṣṇa, only Śrī Rāma-nanda Rāya's talk about Kṛṣṇa and the sweet songs of Svarūpa Dāmodara kept Him alive.





TEXT 7





dine prabhu nānā-saṅge haya anya mana



rātri-kāle bāḍe prabhura viraha-vedana



SYNONYMS



*dine*-during the daytime; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *na-na-saṅge*-by different association; *haya*-becomes; *anya*-diverted; *mana*-His mind; *rātri*-kāle-at night; *bāḍe*-increase; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *viraha*-vedana-pangs of separation.



TRANSLATION



Because the Lord associated with various devotees during the day, His mind was somewhat diverted, but at night the pangs of separation from Kṛṣṇa increased very rapidly.





TEXT 8





tāṅra sukha-hetu saṅge rahe dui janā



kṛṣṇa-rasa-śloka-gīte karena sāntvanā



SYNONYMS



*tāṅra sukha-hetu*-for His happiness; *saṅge*-in His association; *rahe*-remain; *dui janā*-two personalities; *kṛṣṇa-rasa*-of the transcendental mellows of Kṛṣṇa; *śloka*-verses; *gīte*-by songs; *karena sāntvanā*-they pacified.



TRANSLATION



Two people-Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī-stayed with the Lord to pacify Him by reciting various verses about Kṛṣṇa's pastimes and by singing appropriate songs for His satisfaction.





TEXT 9





subala yaiche pūrve kṛṣṇa-sukhera sahāya



gaura-sukha-dāna-hetu taiche rāma-rāya



SYNONYMS



*subala*-Subala, one of the cowherd boy friends of Kṛṣṇa; *yaiche*-just as; *pūrve*-previously; *kṛṣṇa-sukhera*-to give happiness to Kṛṣṇa; *sahāya*-helper; *gaura-sukha-dāna-hetu*-for giving happiness to Lord Śrī Caitanya Mahāprabhu; *taiche*-similarly; *rāma*-rāya-Rāmānanda Rāya.



TRANSLATION



Previously, when Lord Kṛṣṇa was personally present, Subala, one of His cowherd boy friends, gave Him happiness when He felt separation from Rādhārāṇī. Similarly, Rāmānanda Rāya helped give happiness to Lord Śrī Caitanya Mahāprabhu.





TEXT 10





pūrve yaiche rādhāra lalitā sahāya-pradhāna



taiche svarūpa-gosāñi rākhe mahāprabhura prāṇa



SYNONYMS



*pūrve*-previously; *yaiche*-just as; *rādhāra*-of Śrīmatī Rādhārāṇī; *lalitā*-Her companion named Lalitā; *sahāya-pradhāna*-the best helper; *taiche*-similarly; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *rākhe*-keeps; *mahāprabhura prāṇa*-the life of Śrī Caitanya Mahāprabhu.



TRANSLATION



Previously, when Śrīmatī Rādhārāṇī felt the pangs of separation from Kṛṣṇa, Her constant companion Lalitā kept Her alive by helping Her in many ways. Similarly, when Śrī Caitanya Mahāprabhu felt Rādhārāṇī's emotions, Svarūpa Dāmodara Gosvāmī helped Him maintain His life.





TEXT 11





ei dui janāra saubhāgya kahana nā yāya



prabhura 'antaraṅga' bali' yāṅre loke gāya



SYNONYMS



*ei dui janāra*-of these two personalities; *saubhāgya*-fortune; *kahana nā yāya*-cannot be described; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *antaraṅga*-very intimate and confidential associates; *bali'*-as; *yāṅre*-whom; *loke*-people; *gāya*-say.



TRANSLATION



To describe the fortunate position of Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī is extremely difficult. They were renowned as intimately confidential friends of Śrī Caitanya Mahāprabhu.





TEXT 12





ei-mata vihare gaura lañā bhakta-gaṇa



raghunātha-milana ebe śuna, bhakta-gaṇa



SYNONYMS



*ei-mata*-in this way; *vihare*-enjoys; *gaura*-Lord Śrī Caitanya Mahāprabhu; *lañā bhakta*-gaṇa-keeping company with His devotees; *raghunātha*-milana-meeting with Raghunātha dāsa Gosvāmī; *ebe*-now; *śuna*-hear; *bhakta-gaṇa*-O devotees.



TRANSLATION



The Lord thus enjoyed His life with His devotees. O devotees of Lord Śrī Caitanya Mahāprabhu, now hear how Raghunātha dāsa Gosvāmī met the Lord.





TEXT 13





pūrve śāntipure raghunātha yabe āilā



mahāprabhu kṛpā kari' tāṅre śikhāilā



SYNONYMS



*pūrve*-previously; *śāntipure*-to Śāntipura; *raghunātha*-Raghunātha dāsa; *yabe āilā*-when he came; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kṛpā kari'*-showing causeless mercy; *tāṅre śikhāilā*-gave him lessons.



TRANSLATION



When Raghunātha dāsa, during his family life, went to meet Śrī Caitanya Mahāprabhu at Śāntipura, the Lord gave him worthy instructions by His causeless mercy.





TEXT 14





prabhura śikṣāte teṅho nija-ghare yāya



markaṭa-vairāgya chāḍi' hailā 'viṣayi-prāya'



SYNONYMS



*prabhura śikṣāte*-by the instruction of Śrī Caitanya Mahāprabhu; *teṅho*-he; *nija*-ghare yā ya-returned to his home; *markaṭa*-vairāgya-monkey renunciation; *chāḍi'*-giving up; *hailā*-became; *viṣayi*-prāya-like a pounds-and-shillings man.



TRANSLATION



Instead of becoming a so-called renunciate, Raghunātha dāsa, following the instructions of the Lord, returned home and played exactly like a pounds-and-shillings man.





TEXT 15





bhitare vairāgya, bāhire kare sarva-karma



dekhiyā ta' mātā-pitāra ānandita mana



SYNONYMS



*bhitare*-within his heart; *vairāgya*-complete renunciation; *bāhire*-externally; *kare*-does; *sarva*-all; *karma*-activities; *dekhiyā*-seeing; *ta'*-certainly; *mātā-pitāra*-of the father and mother; *ānandita*-satisfied; *mana*-the mind.



TRANSLATION



Raghunātha dāsa was inwardly completely renounced, even in family life, but he did not express his renunciation externally. Instead, he acted just like an ordinary businessman. Seeing this, his father and mother were satisfied.





TEXT 16





'mathurā haite prabhu āilā',--vārtā yabe pāilā



prabhu-pāśa calibāre udyoga karilā



SYNONYMS



*mathurā haite*-from Mathurā; *prabhu āilā*-Lord Śrī Caitanya Mahāprabhu has come back; *vārtā*-message; *yabe pāilā*-when he received; *prabhu-pāśa*-to Śrī Caitanya Mahāprabhu; *calibāre*-to go; *udyoga karilā*-made an endeavor.



TRANSLATION



When he received a message that Lord Śrī Caitanya Mahāprabhu had returned from Mathurā City, Raghunātha dāsa endeavored to go to the lotus feet of the Lord.





TEXT 17





hena-kāle mulukera eka mleccha adhikārī



saptagrāma-mulukera se haya 'caudhurī'



SYNONYMS



*hena*-kāle-at this time; *mulukera*-of the country; *eka*-one; *mleccha*-Mohammedan; *adhikārī*-official; *saptagrāma-mulukera*-of the place known as Saptagrāma; *se*-that person; *haya*-is; *caudhurī*-tax collector.



TRANSLATION



At that time there was a Mohammedan official collecting the taxes of Saptagrāma.



PURPORT



Formerly, when the Mohammedan government was in power, the person appointed tax collector would collect the taxes of the local Zamindars, or landholders. He would keep one-fourth of the collection for himself as a profit, and the balance he would deliver to the treasury of the government.





TEXT 18





hiraṇya-dāsa muluka nila 'makrari' kariyā



tāra adhikāra gela, mare se dekhiyā



SYNONYMS



*hiraṇya-dāsa*-the uncle of Raghunātha dāsa Gosvāmī; *muluka nila*-took charge of the country; *makrari kariyā*-by some agreement; *tāra adhikāra gela*-the Mohammedan caudhurī lost his position; *mare se dekhiyā*-became extremely envious of Hiraṇya dāsa.



TRANSLATION



When Hiraṇya dāsa, Raghunātha dāsa's uncle, made an agreement with the government to collect taxes, the Mohammedan caudhurī, or tax collector, having lost his position, became extremely envious of him.





TEXT 19





bāra lakṣa deya rājāya, sādhe biśa lakṣa



se 'turuk' kichu nā pāñā haila pratipakṣa



SYNONYMS



bāra lakṣa-1,200,000 coins; *deya*-delivers; *rājāya*-unto the Mohammedan government; *sādhe*-collects; biśa lakṣa-2,000,000 coins; *se turuk*-that Turk; *kichu*-anything; *nā pāñā*-not getting; *haila pratipakṣa*-became his rival.



TRANSLATION



Hiraṇya dāsa was collecting 2,000,000 coins and therefore should have delivered 1,500,000 to the government. Instead, he was giving only 1,200,000, thus making an extra profit of 300,000 coins. Seeing this, the Mohammedan caudhurī, who was a Turk, became his rival.





TEXT 20





rāja-ghare kaiphiyat diyā ujīre ānila



hiraṇya-dāsa palāila, raghunāthere bāndhila



SYNONYMS



*rāja-ghare*-to the government treasury; *kaiphiyat diyā*-sending a confidential account; *ujīre ānila*-brought the minister in charge; *hiraṇya*-dāsa palāila-Hiraṇya dāsa fled; *raghunāthere bāndhila*-he arrested Raghunātha dāsa.



TRANSLATION



After sending a confidential account to the government treasury, the caudhurī brought the minister in charge. The caudhurī came, wanting to arrest Hiraṇya dāsa, but Hiraṇya dāsa had left home. Therefore the caudhurī arrested Raghunātha dāsa.





TEXT 21





prati-dina raghunāthe karaye bhartsanā



'bāpa-jyeṭhāre āna;, nahe pāibā yātanā



SYNONYMS



*prati*-dina-daily; *raghunāthe*-Raghunātha dāsa; *karaye bhartsanā*-he chastised; *bāpa*-jyeṭhāre āna-bring your father and his elder brother; *nahe*-otherwise; *pāibā yātanā*-you will be punished.



TRANSLATION



Every day, the Mohammedan would chastise Raghunātha dāsa and tell him, "Bring your father and his elder brother. Otherwise you will be punished."





TEXT 22





mārite ānaye yadi dekhe raghunāthe



mana phiri' yāya, tabe nā pāre mārite



SYNONYMS



*mārite*-to beat; *ānaye*-brings; *yadi*-when; *dekhe*-sees; *raghunāthe*-Raghunātha dāsa; *mana*-his mind; *phiri' yāya*-becomes changed; *tabe*-at that time; *nā pāre mārite*-he could not beat.



TRANSLATION



The caudhurī wanted to beat him, but as soon as he saw Raghunātha's face, his mind changed, and he could not beat him.





TEXT 23





viśeṣe kāyastha-buddhye antare kare ḍara



mukhe tarje garje, mārite sabhaya antara



SYNONYMS



*viśeṣe*-specifically; *kāyastha*-buddhye-considering a kāyastha; *antare*-within his heart; *kare ḍara*-is afraid; *mukhe*-with his mouth; *tarje garje*-threatens; *mārite*-to beat; *sa*-bhaya-afraid; *antara*-at heart.



TRANSLATION



Indeed, the caudhurī was afraid of Raghunātha dāsa because Raghunātha dāsa belong to the kāyastha community. Although the caudhurī would chastise him with oral vibrations, he was afraid to beat him.



PURPORT



Raghunātha dāsa belonged to a very aristocratic family of the kāyastha community. He had substantial influence with the local people, and therefore the caudhurī, or minister, was afraid to beat him. Superficially he would chastise Raghunātha dāsa with threatening vibrations, but he did not beat him. The members of the kāyastha community in India are generally very intelligent and expert in business management. Formerly they were mostly government officers. They were mentioned even by Yājñavalkya, as quoted by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya:





cāta-taṣkara-durvṛttair

mahā-sāhasikādibhiḥ

pīḍyamānā prajā rakṣet

kāyasthaiś ca viśeṣṭaḥ



From this verse it appears that the governmental officials of the kāyastha community would sometimes chastise the citizens, and thus it was the duty of the king to protect the people in general from the atrocities of the kāyasthas. In Bengal the kāyastha community is honored almost as much as the brāhmaṇa community, but in the up-country of India the kāyasthas are considered śūdras because they generally eat meat and drink wine. In any case, from history the kāyasthas appear very intelligent. Thus the Mohammedan caudhurī was afraid of Raghunātha dāsa because he belonged to the kāyastha community.





TEXT 24





tabe raghunātha kichu cintilā upāya



vinati kariyā kahe sei mleccha-pāya



SYNONYMS



*tabe*-then; *raghunātha*-Raghunātha dāsa Gosvāmī; *kichu*-some; *cintilā*-thought of; *upāya*-means; *vinati kariyā*-in great humility; *kahe*-he says; *sei mleccha*-of that Mohammedan caudhurī; *pāya*-at the feet.



TRANSLATION



While this was going on, Raghunātha dāsa thought of a tricky method of escape. Thus he humbly submitted this plea at the feet of the Mohammedan caudhurī.





TEXT 25





"āmāra pitā, jyeṭhā haya tomāra dui bhāi



bhāi-bhāiye tomarā kalaha kara sarvadāi



SYNONYMS



*āmāra pitā*-my father; *jyeṭhā*-and his elder brother; *haya*-are; *tomāra*-your; *dui bhāi*-two brothers; *bhāi*-bhāiye-between brother and brother; *tomarā*-all of you; *kalaha kara*-fight; *sarvadāi*-always.



TRANSLATION



"My dear sir, my father and his elder brother are both your brothers. All brothers always fight about something.





TEXT 26





kabhu kalaha, kabhu prīti--ihāra niścaya nāi



kāli punaḥ tina bhāi ha-ibā eka-ṭhāñi



SYNONYMS



*kabhu*-sometimes; *kalaha*-fight; *kabhu*-sometimes; *prīti*-very intimate friendly behavior; *ihāra*-of these things; *niścaya nāi*-there is no certainty; *kāli*-the next day; *punaḥ*-again; *tina bhāi*-three brothers; *ha*-ibā-will be; *eka-ṭhāñi*-at one place.



TRANSLATION



"Sometimes brothers fight among themselves, and sometimes they have very friendly dealings. There is no certainty when such changes will take place. Thus I am sure that although today you are fighting, tomorrow you three brothers will be sitting together in peace.





TEXT 27





āmi yaiche pitāra, taiche tomāra bālaka



āmi tomāra pālya, tumi āmāra pālaka



SYNONYMS



*āmi*-I; *yaiche*-just like; *pitāra*-of my father; *taiche*-similarly; *tomāra*-your; *bālaka*-son; *āmi*-I; *tomāra*-your; *pālya*-person to be maintained; *tumi*-you; *āmāra*-my; *pālaka*-maintainer.



TRANSLATION



"Just as I am my father's son, so I am also yours. I am your dependent, and you are my maintainer.





TEXT 28





pālaka hañā pālyere tāḍite nā yuyāya



tumi sarva-śāstra jāna jindā-pīra'-prāya"



SYNONYMS



*pālaka hañā*-being a maintainer; *pālyere*-the person who is maintained; *tāḍite*-to punish; *nā yuyāya*-is not good; *tumi*-you; *sarva-śāstra*-all scriptures; *jāna*-know; *jindā-pīra*-a living saintly person; *prāya*-just like.



TRANSLATION



"For a maintainer to punish the person he maintains is not good. You are expert in all the scriptures. Indeed, you are like a living saint."





TEXT 29





eta śuni' sei mlecchera mana ārdra haila



dāḍi vāhi' aśru paḍe, kāṅdite lāgila



SYNONYMS



*eta śuni'*-hearing this; *sei mlecchera*-of that Mohammedan; *mana*-mind; *ārdra haila*-became softened; *dāḍi vāhi'*-flowing over his beard; *aśru pade*-tears fell; *kāṅdite lāgila*-began to cry.



TRANSLATION



Hearing Raghunātha dāsa's appealing voice, the Mohammedan's heart softened. He began to cry, and tears glided down his beard.





TEXT 30





mleccha bale,--"āji haite tumi--mora'putra'



āji chāḍāimu tomā' kari' eka sūtra"



SYNONYMS



*mleccha bale*-the Mohammedan said; *āji haite*-from this day; *tumi*-you; *mora putra*-my son; *āji*-today; *chāḍāimu tomā'*-i shall get you released; *kari' eka sūtra*-by some means.



TRANSLATION



The Mohammedan caudhurī told Raghunātha dāsa,"You are my son from this day on. Today, by some means, I shall have you released."





TEXT 31





ujire kahiyā raghunāthe chāḍāila



prīti kari' raghunāthe kahite lāgila



SYNONYMS



*ujire*-unto the minister; *kahiyā*-speaking; *raghunāthe chāḍāila*-released Raghu nātha dāsa; *prīti kari'*-with great affection; *raghunāthe*-unto Raghunātha dāsa; *kahite lāgila*-began to say.



TRANSLATION



After informing the minister, the caudhurī released Raghunātha dāsa and then began to speak to him with great affection.





TEXT 32





"tomāra jyeṭhā nirbuddhi aṣṭa-lakṣa khāya



āmi--bhāgī, āmāre kichu dibāre yuyāya



SYNONYMS



*tomāra jyeṭhā*-the elder brother of your father; *nirbuddhi*-bereft of intelligence; *aṣṭa*-lakṣa khāya-enjoys 800,000 coins; *āmi*-I; *bhāgī*-shareholder, āmāre-unto me; *kichu*-something; *dibāre*-to give; *yuyāya*-is proper.



TRANSLATION



"The elder brother of your father is less intelligent," he said. "He enjoys of it to me.





TEXT 33





yāha tumi, tomāra jyeṭhāre milāha āmāre



ye-mate bhāla haya karuna, bhāra diluṅ tāṅre



SYNONYMS



*yāha*-go; *tumi*-you; *tomāra*-your; *jyeṭhāre*-the elder brother of your father; *milāha āmāre*-arrange to meet with me; *ye-mate*-in whatever way; *bhāla*-good; *haya*-is; *karuna*-let him do; *bhāra diluṅ tāṅre*-I shall completely depend upon him.



TRANSLATION



"Now you go arrange a meeting between me and your uncle. Let him do whatever he thinks best. I shall completely depend on his decision."





TEXT 34





raghunātha āsi' tabe jyeṭhāre milāila



mleccha-sahita vaśa kaila--saba śānta haila



SYNONYMS



*raghunātha*-Raghunātha dāsa; *āsi'*-coming; *tabe*-then; *jyeṭhāre milāila*-arranged a meeting between the caudhurī and the elder brother of his father; *mleccha*-sahita-with the Mohammedan; *vaśa kaila*-he settled; *saba*-everything; *śānta haila*-became peaceful.



TRANSLATION



Raghunātha dāsa arranged a meeting between his uncle and the caudhurī. He settled the matter, and everything was peaceful.





TEXT 35





ei-mata raghunāthera vatsareka gela



dvitīya vatsare palāite mana kaila



SYNONYMS



*ei-mata*-in this way; *raghunāthera*-of Raghunātha dāsa; *vatsareka*-one year; *gela*-passed; *dvitīya vatsare*-the next year; *palāite*-to go away from home; *mana kaila*-he decided.



TRANSLATION



In this way Raghunātha dāsa passed one year exactly like a first-class business manager, but the next year he again decided to leave home.





TEXT 36





rātre uṭhi' ekelā calilā palāñā



dūra haite pitā tāṅre ānila dhariyā



SYNONYMS



*rātre*-at night; *uṭhi'*-getting up; *ekelā*-alone; *calilā*-left; *palāñā*-running away; *dūra haite*-from a distant place; *pitā*-his father; *tāṅre*-him; *ānila*-brought back; *dhariyā*-catching.



TRANSLATION



He got up alone one night and left, but his father caught him in a distant place and brought him back.





TEXT 37





ei-mate bāre bāre palāya, dhari' āne



tabe tāṅra mātā kahe tāṅra pitā sane



SYNONYMS



*ei-mate*-in this way; *bāre bāre*-again and again; *palāya*-he goes away; *dhari' āne*-brings him back; *tabe*-then; *tāṅra mātā*-his mother; *kahe*-speaks; *tāṅra pitā sane*-with his father.



TRANSLATION



This became almost a daily affair. Raghunātha would run away from home, and his father would again bring him back. Then Raghunātha dāsa's mother began speaking to his father.





TEXT 38





"putra bātula' ha-ila, ihāya rākhaha bāndhiyā"



tāṅra pitā kahe tāre nirviṇṇa hañā



SYNONYMS



*putra*-son; *bātula ha*-ila-has become mad; *ihāya*-him; *rākhaha bāndhiyā*-just keep by binding; *tāṅra pitā*-his father; *kahe*-says; *tāre*-to her; *nirviṇṇa hañā*-being very unhappy.



TRANSLATION



"Our son has become mad," she said. "Just keep him by binding him with ropes." His father, being very unhappy, replied to her as follows.





TEXT 39





"indra-sama aiśvarya, strī apsarā-sama



e saba bāndhite nārileka yāṅra mana



SYNONYMS



*indra*-sama-like the heavenly King, Indra; *aiśvarya*-material opulence; *strī*-wife; *apsarā*-sama-like an angel of heaven; *e saba*-all this; *bāndhite*-to bind; *nārileka*-was not able; *yāṅra mana*-whose mind.



TRANSLATION



"Raghunātha dāsa, our son, has opulences like Indra, the heavenly King, and his wife is as beautiful as an angel. Yet all this could not tie down his mind.





TEXT 40





daḍira bandhane tāṅre rākhibā ke-mate?



janma-dātā-pitā nāre 'prārabdha' khaṇḍāite



SYNONYMS



*daḍira bandhane*-by bonds of ropes; *tāṅre*-him; *rākhibā*-will you keep; *ke mate*-how; *janma-dātā pitā*-the father who begets the child; *nāre*-is not able; *prārabdha*-the reaction of previous activities; *khaṇḍāite*-to nullify.



TRANSLATION



"How then could we keep this boy home by binding him with ropes? It is not possible even for one's father to nullify the reactions of one's past activities.





TEXT 41





caitanya-candrera kṛpā hañāche iṅhāre



caitanya-candrera 'bātula' ke rākhite pāre?"



SYNONYMS



*caitanya-candrera*-of Lord Śrī Caitanya Mahāprabhu; *kṛpā*-mercy; *hañāche iṅhāre*-has been bestowed upon him; *caitanya-candrera*-of Lord Śrī Caitanya Mahāprabhu; *bātula*-madman; *ke*-who; *rākhite pāre*-can keep.



TRANSLATION



"Lord Śrī Caitanya Mahāprabhu has fully bestowed His mercy on him. Who can keep home such a madman of Caitanyacandra?"





TEXT 42





tabe raghunātha kichu vicārilā mane



nityānanda-gosāñira pāśa calilā āra dine



SYNONYMS



*tabe*-thereupon; *raghunātha*-Raghu nātha dāsa; *kichu*-something; *vicārilā mane*-considered within his mind; *nityānanda*-gosāñira pāśa-unto Nityānanda Gosāñi; *calilā*-went; *āra dine*-the next day.



TRANSLATION



Then Raghunātha dāsa considered something in his mind, and the next day he went to Nityānanda Gosāñi.





TEXT 43





pānihāṭi-grāme pāilā prabhura daraśana



kīrtanīyā sevaka saṅge āra bahu-jana



SYNONYMS



*pānihāṭi-grāme*-in the village known as Pānihāṭi; *pāilā*-got; *prabhura daraśana*-the audience of Nityānanda Prabhu; *kīrtanīyā sevaka*-performers of saṅkīrtana and servants; *saṅge*-with; *āra*-and; *bahu*-jana-many other persons.



TRANSLATION



In the village of Pānihāṭi, Raghunātha dāsa obtained an interview with Nityānanda Prabhu, who was accompanied by many kīrtana performers, servants and others.





TEXT 44





gaṅgā-tīre vṛkṣa-mūle piṇḍāra upare



vasiyachena--yena koṭī sūryodaya kare



SYNONYMS



*gaṅgā*-tīre-on the bank of the Ganges; *vṛkṣa*-mūle-underneath a tree; *piṇḍāra upare*-on a rock; *vasiyāchena*-was sitting; *yena*-as if; *koṭī sūrya*-hundreds of thousands of suns; *udaya kare*-rise.



TRANSLATION



Sitting on a rock under a tree on the bank of the Ganges, Lord Nityānanda seemed as effulgent as hundreds and thousands of rising suns.





TEXT 45





tale upare bahu-bhakta hañāche veṣṭita



dekhi' prabhura prabhāva raghunātha--vismita



SYNONYMS



*tale*-the surface; *upare*-upon; *bahu*-bhakta-many devotees; *hañāche veṣṭita*-He was surrounded; *dekhi'*-seeing; *prabhura prabhāva*-the influence of Nityānanda Prabhu; *raghunātha*-Raghunātha dāsa; *vismita*-astonished.



TRANSLATION



Many devotees sat on the ground surrounding Him. Seeing the influence of Nityānanda Prabhu, Raghunātha dāsa was astonished.





TEXT 46





daṇḍavat hañā sei paḍilā kata-dūre



sevaka kahe,--'raghunātha daṇḍavat kare'



SYNONYMS



*daṇḍavat hañā*-falling flat like a rod; *sei*-he; *paḍilā kata*-dūre-fell down at a distant place; *sevaka kahe*-the servant of Nityānanda Prabhu said; *raghunātha*-Raghunātha dāsa; *daṇḍavat kare*-is offering obeisances.



TRANSLATION



Raghunātha dāsa offered his obeisances by falling prostrate at a distant place, and the servant of Nityānanda Prabhu pointed out, "There is Raghunātha dāsa, offering You obeisances."





TEXT 47





śuni' prabhu kahe,--"corā dili daraśana



āya, āya, āji tora karimu daṇḍana"



SYNONYMS



*śuni'*-hearing; *prabhu kahe*-Lord Nityānanda Prabhu said; *corā*-thief; *dili daraśana*-you have come to see Me; *āya ā ya*-come here, come here; *āji*-today; *tora*-your; *karimu*-I shall do; *daṇḍana*-punishment.



TRANSLATION



Hearing this, Lord Nityānanda Prabhu said,"You are a thief. Now you have come to see Me. Come here, come here. Today I shall punish you!"





TEXT 48





prabhu bolāya, teṅho nikaṭe nā kare gamana



ākarṣiyā tāṅra māthe prabhu dharilā caraṇa



SYNONYMS



*prabhu bolāya*-the Lord calls; *teṅho*-he; *nikaṭe*-nearby; *nā kare gamana*-does not come; *ākarṣiyā*-bringing him near; *tāṅra māthe*-on his head; *prabhu*-Nityānanda Prabhu; *dharilā caraṇa*-placed His feet.



TRANSLATION



The Lord called him, but Raghunātha dāsa did not go near the Lord. Then the Lord forcibly caught him and placed His lotus feet upon Raghunātha dāsa's head.





TEXT 49





kautukī nityānanda sahaje dayāmaya



raghunāthe kahe kichu hañā sadaya



SYNONYMS



*kautukī*-very funny; *nityānanda*-Lord Nityānanda; *sahaje*-by nature; *dayā-maya*-very merciful; *raghunāthe*-unto Raghunātha dāsa; *kahe*-says; *kichu*-something; *hañā sa-daya*-being merciful.



TRANSLATION



Lord Nityānanda was by nature very merciful and funny. Being merciful, He spoke to Raghunātha dāsa as follows.





TEXT 50





"nikaṭe nā āisa, corā, bhāga' dūre dūre



āji lāg pāñāchi, daṇḍimu tomāre



SYNONYMS



*nikaṭe*-nearby; *nā āisa*-you do not come; *corā*-thief; *bhāga'*-you go away; *dūre dūre*-a long distance; *āji*-today; *lāg pāñāchi*-I have caught; *daṇḍimu tomāre*-I shall punish you.



TRANSLATION



"You are just like a thief, for instead of coming near, you stay away at a distant place. Now that I have captured you, I shall punish you.





TEXT 51





dadhi, ciḍā bhakṣaṇa karāha mora gaṇe"



śuni' ānandita haila raghunātha mane



SYNONYMS



*dadhi*-yogurt; *ciḍā*-chipped rice; *bhakṣaṇa karāha*-feed; *mora gaṇe*-My associates; *śuni'*-hearing; *ānandita haila*-became very happy; *raghunātha*-Raghunātha dāsa; *mane*-in the mind.



TRANSLATION



"Make a festival and feed all My associates yogurt and chipped rice." Hearing this, Raghunātha dāsa was greatly pleased.





TEXT 52





sei-kṣaṇe nija-loka pāṭhāilā grāme



bhakṣya-dravya loka saba grāma haite āne



SYNONYMS



*sei*-kṣaṇe-immediately; *nija*-loka-his servants; *pāṭhāilā grāme*-he sent to the nearby village; *bhakṣya*-dravya-eatables; *loka saba*-all the persons; *grāma haite*-from the village; *āne*-bring.



TRANSLATION



Raghunātha dāsa immediately sent his own men to the village to purchase all kinds of eatables and bring them back.





TEXT 53





ciḍā, dadhi, dugdha, sandeśa, āra cini, kalā



saba dravya ānāñā caudike dharilā



SYNONYMS



*ciḍā*-chipped rice; *dadhi*-yogurt; *dugdha*-milk; *sandeśa*-sweetmeats; *āra*-and; *cini*-sugar; *kalā*-banana; *saba*-all; *dravya*-materials; *ānāñā*-causing to be brought; *cau-dike*-all around; *dharilā*-kept.



TRANSLATION



Raghunātha dāsa brought chipped rice, yogurt, milk, sweetmeats, sugar, bananas and other eatables and placed them all around.





TEXT 54





'mahotsava'-nāma śuni' brāhmaṇa-sajjana



āsite lāgila loka asaṅkhya-gaṇana



SYNONYMS



*mahotsava*-festival; *nāma*-name; *śuni*-hearing; *brāhmaṇa*-sat-jana-brāhmaṇas and other gentlemen; *āsite lāgila*-began to pour in; *loka*-people; *asaṅkhya-gaṇana*-in numerable.



TRANSLATION



As soon as they heard that a festival was going to be held, all kinds of brāhmaṇas and other gentlemen began to arrive. Thus there were innumerable people.





TEXT 55





āra grāmāntara haite sāmagrī ānila



śata dui-cāri holnā tāṅhā ānāila



SYNONYMS



*āra*-also; *grāma*-antara haite-from other villages; *sāmagrī*-articles; *ānila*-brought; *śata*-hundred; *dui*-cāri-two to four; *holnā*-round earthen pots; *tāṅhā*-there; *ānāila*-caused to be brought.



TRANSLATION



Seeing the crowd increasing, Raghunātha dāsa arranged to get more eatables from other villages. He also brought two to four hundred large, round earthen pots.





TEXT 56





baḍa baḍa mṛt-kuṇḍikā ānāila pāṅca sāte



eka vipra prabhu lāgi' ciḍā bhijāya tāte



SYNONYMS



*baḍa baḍa*-big, big; *mṛt*-kuṇḍikā-earthen basins; *ānāila*-arranged to be brought; *pāṅca sāte*-five or seven; *eka vipra*-one brāhmaṇa; *prabhu lāgi'*-for Nityānanda Prabhu; *ciḍā*-the chipped rice; *bhijāya*-soaked; *tāte*-in those.



TRANSLATION



He also obtained five or seven especially large earthen pots, and in these pots a brāhmaṇa began soaking chipped rice for the satisfaction of Lord Nityānanda.





TEXT 57





eka-ṭhāñi tapta-dugdhe ciḍā bhijāñā



ardheka chānila dadhi, cini, kalā diyā



SYNONYMS



*eka-ṭhāñi*-in one place; *tapta-dugdhe*-in hot milk; *ciḍa*-the chipped rice; *bhijāñā*-soaking; *ardheka*-half of it; *chānila*-mixed; *dadhi*-yogurt; *cini*-sugar; *kalā*-bananas; *diyā*-putting in.



TRANSLATION



In one place, chipped rice was soaked in hot milk in each of the large pots. Then half the rice was mixed with yogurt, sugar and bananas.





TEXT 58





āra ardheka ghanāvṛta-dugdhete chānila



cāṅpā-kalā, cini, ghṛta, karpūra tāte dila



SYNONYMS



*āra ardheka*-the other half; *ghana-āvṛta*-condensed; *dugdhete*-in milk; *chānila*-mixed; *cāṅpā-kalā*-a special type of banana; *cini*-sugar; *ghṛta*-clarified butter, ghee; *karpūra*-camphor; *tāte dila*-put into that.



TRANSLATION



The other half was mixed with condensed milk and a special type of banana known as cāṅpā-kalā. Then sugar, clarified butter and camphor were added.





TEXT 59





dhuti pari' prabhu yadi piṇḍāte vasilā



sāta-kuṇḍī vipra tāṅra āgete dharilā



SYNONYMS



*dhuti pari'*-putting on a new cloth; *prabhu*-Lord Nityānanda; *yadi*-when; *piṇḍāte vasilā*-sat on a high platform; *sāta-kuṇḍī*-the seven big, big earthen pots; *vipra*-the brāhmaṇa,; *tāṅra āgete*-in front of Him; *dharilā*-placed.



TRANSLATION



After Nityānanda Prabhu had changed His cloth for a new one and sat on a raised platform, the brāhmaṇa brought before Him the seven huge pots.





TEXT 60





cabutarā-upare yata prabhura nija-gaṇe



baḍa baḍa loka vasilā maṇḍalī-racane



SYNONYMS



*cabutarā*-upare-on the raised platform; *yata*-all; *prabhura nija-gaṇe*-very intimate associates of the Lord; *baḍa baḍa loka*-big, big people; *vasilā*-sat down; *maṇḍalī-racane*-in a circle.



TRANSLATION



On that platform, all the most important associates of Śrī Nityānanda Prabhu, as well as other important men, sat down in a circle around the Lord.





TEXT 61





rāmadāsa, sundarānanda, dāsa-gadādhara



murāri, kamalākara, sadāśiva, purandara



SYNONYMS



*rāmadāsa*-Rāmadāsa; *sundarānanda*-Sundarānanda; *dāsa*-gadādhara-Gadādhara dāsa; *murāri*-Murāri; *kamalākara*-Kamalākara; *sadāśiva*-Sadāśiva; *purandara*-Purandara.



TRANSLATION



Among them were Rāmadāsa, Sundarānanda, Gadādhara dāsa, Murāri, Kamalākara, Sadāśiva and Purandara.





TEXT 62





dhanañjaya, jagadīśa, parameśvara-dāsa



maheśa, gaurīdāsa, hoḍa-kṛṣṇadāsa



SYNONYMS



*dhanañjaya*-Dhanañjaya; *jagadīśa*-Jagadīśa; *parameśvara*-dāsa-Parameśvara dāsa; *maheśa*-Maheśa; *gaurīdāsa*-Gaurīdāsa; *hoḍa*-kṛṣṇadāsa-Hoḍa Kṛṣṇadāsa.



TRANSLATION



Dhanañjaya, Jagadīśa, Parameśvara dāsa, Maheśa, Gaurīdāsa and Hoḍa Kṛṣṇadāsa were also there.





TEXT 63





uddhāraṇa datta ādi yata nija-gaṇa



upare vasilā saba, ke kare gaṇana?



SYNONYMS



*uddhāraṇa datta*-Uddhāraṇa Datta; *ādi*-and similar other persons; *yata nija gaṇa*-all personal associates; *upare*-above; *vasilā*-sat down; *saba*-all; *ke*-who; *kare gaṇana*-can count.



TRANSLATION



Similarly, Uddhāraṇa Datta Ṭhākura and many other personal associates of the Lord sat on the raised platform with Nityānanda Prabhu. No one could count them all.



PURPORT



The devotees mentioned herein are described by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura in his Anubhāṣya. For further information one may consult the following references in the *Ādi-līlā*. Rāmadāsa-Chapter Ten, texts 116 and 118, and Chapter Eleven, texts 13 and 16. Sundarānanda-11.23, Gadādhara dāsa-10.53, His full name is Murāri Caitanya dāsa, and he is a personal associate of Nityānanda Prabhu. Thus one should consult Chapter Eleven, text 20. Kamalākara-11.24. Sadāśiva-11.38. Purandara-11.28. Dhanañjaya-11.31. Jagadīśa-11.30. Parameśvara-11.29. Maheśa-11.32. Gaurīdāsa-11.26. Hoḍa Kṛṣṇadāsa-11.47. Uddhāraṇa Datta Ṭhākura-11.41.





TEXT 64





śuni' paṇḍita bhaṭṭācārya yata vipra āilā



mānya kari' prabhu sabāre upare vasāilā



SYNONYMS



*śuni'*-hearing; *paṇḍita bhaṭṭācārya*-learned scholars and priests; *yata*-all; *vipra*-brāhmaṇas; *āilā*-came; *mān ya kari'*-giving honor; *prabhu*-Lord Nityānanda Prabhu; *sabāre*-all of them; *upare vasāilā*-seated on the top.



TRANSLATION



Hearing about the festival, all kinds of learned scholars, brāhmaṇas and priests went there. Lord Nityānanda Prabhu honored them and made them sit on the raised platform with Him.





TEXT 65





dui dui mṛt-kuṇḍikā sabāra āge dila



eke dugdha-ciḍā, āre dadhi-ciḍā kaila



SYNONYMS



*dui dui*-two and two; *mṛt*-kuṇḍikā-earthen pots; *sabāra āge*-before everyone; *dila*-offered; *eke*-in one; *dugdha*-ciḍā-chipped rice with condensed milk; *āre*-in the other; *dadhi*-ciḍā-chipped rice with yogurt; *kaila*-put.



TRANSLATION



Everyone was offered two earthen pots. In one was put chipped rice with condensed milk and in the other chipped rice with yogurt.





TEXT 66





āra yata loka saba cotarā-talāne



maṇḍalī-bandhe vasilā, tāra nā haya gaṇane



SYNONYMS



*āra*-other; *yata*-as many as; *loka*-people; *saba*-all; *cotarā*-talāne-at the base of the platform; *maṇḍalī-bandhe*-in groups; *vasilā*-sat down; *tāra*-of them; *nā haya gaṇane*-there was no counting.



TRANSLATION



All the other people sat in groups around the platform. No one could count how many people there were.





TEXT 67





ekeka janāre dui dui holnā dila



dadhi-ciḍā dugdha-ciḍā, duite bhijāila



SYNONYMS



*ekeka janāre*-to each and every one of them; *dui dui*-two and two; *holnā dila*-earthen pots were supplied; *dadhi*-ciḍā-chipped rice with yogurt; *dugdha*-ciḍā-chipped rice with condensed milk; *duite*-in the two pots; *bhijāila*-were soaked.



TRANSLATION



Each and every one of them was supplied two earthen pots-one of chipped rice soaked in yogurt and the other of chipped rice soaked in condensed milk.





TEXT 68





kona kona vipra upare sthāna nā pāñā



dui holnāya ciḍā bhijāya gaṅgā-tīre giyā



SYNONYMS



*kona kona*-some; *vipra*-brāhmaṇas; *upare*-on the platform; *sthāna nā pāñā*-not having gotten a place; *dui holnāya*-in two earthen pots; *ciḍā bhijāya*-soak chipped rice; *gaṅgā*-tīre-on the bank of the Ganges; *giyā*-going.



TRANSLATION



Some of the brāhmaṇas, not having gotten a place on the platform, went to the bank of the Ganges with their two earthen pots and soaked their chipped rice there.





TEXT 69





tīre sthāna nā pāñā āra kata jana



jale nāmi' dadhi-ciḍā karaye bhakṣaṇa



SYNONYMS



*tīre*-on the bank; *sthāna*-place; *nā pāñā*-not having gotten; *āra*-other; *kata*-some; *jana*-persons; *jale nāmi'*-getting down into the water; *dadhi*-ciḍā-yogurt and chipped rice; *karaye bhakṣaṇa*-began to eat.



TRANSLATION



Others, who could not get a place even on the bank of the Ganges, got down into the water and began eating their two kinds of chipped rice.





TEXT 70





keha upare, keha tale, keha gaṅgā-tīre



biśa-jana tina-ṭhāñi pariveśana kare



SYNONYMS



*keha upare*-some on the platform; *keha tale*-some at the base of the platform; *keha gaṅgā*-tīre-some on the bank of the Ganges; *biśa*-jana-twenty men; *tina-ṭhāñi*-in three places; *pariveśana kare*-distributed.



TRANSLATION



Thus some sat on the platform, some at the base of the platform, and some on the bank of the Ganges, and they were all supplied two pots each by the twenty men who distributed the food.





TEXT 71





hena-kāle āilā tathā rāghava paṇḍita



hāsite lāgilā dekhi' hañā vismita



SYNONYMS



*hena*-kāle-at this time; *āilā*-arrived; *tathā*-there; *rāghava paṇḍita*-the great scholar named Rāghava paṇḍita; *hāsite lāgilā*-began to laugh; *dekhi'*-seeing; *hañā vismita*-being astonished.



TRANSLATION



At that time, Rāghava Paṇḍita arrived there. Seeing the situation, he began to laugh in great surprise.





TEXT 72





ni-sakḍi nānā-mata prasāda ānila



prabhure āge diyā bhakta-gaṇe bāṅṭi dila



SYNONYMS



*ni*-sakḍi-food cooked in ghee; *nānā*-mata-various types; *prasāda*-remnants of the Lord's food; *ānila*-he brought; *prabhure āge*-in front of Lord Nityānanda; *diyā*-placing; *bhakta-gaṇe*-to all the devotees; *bāṅṭi dila*-distributed.



TRANSLATION



He brought many other kinds of food cooked in ghee and offered to the Lord. This prasāda he first placed before Lord Nityānanda and then distributed among the devotees.





TEXT 73





prabhure kahe,--"tomā lāgi' bhoga lāgāila



tumi ihāṅ utsava kara, ghare prasāda rahila"



SYNONYMS



*prabhure kahe*-he said to Lord Nityānanda prabhu; *tomā lāgi'*-for You; *bhoga lāgāila*-I have offered food to the Deity; *tumi*-You; *ihāṅ*-here; *utsava kara*-are engaged in a festival; *ghare*-at home; *prasāda*-the prasāda; *rahila*-remained.



TRANSLATION



Rāghava Paṇḍita said to Lord Nityānanda, "For You, sir, I have already offered food to the Deity, but You are engaged in a festival here, and so the food is lying there untouched."





TEXT 74





prabhu kahe,--"e-dravya dine kariye bhojana



rātrye tomāra ghare prasāda karimu bhakṣaṇa



SYNONYMS



*prabhu kahe*-Lord Nityānanda Prabhu said; *e-dravya*-this food; *dine*-during the daytime; *kariye bhojana*-let Me eat; *rātrye*-at night; *tomāra ghare*-in your house; *prasāda*-the prasāda; *karimu bhakṣaṇa*-I shall eat.



TRANSLATION



Lord Nityānanda replied, "Let Me eat all this food here during the day, and I shall eat at your home at night.





TEXT 75





gopa-jāti āmi bahu gopa-gaṇa saṅge



āmi sukha pāi ei pulina-bhojana-raṅge"



SYNONYMS



*gopa*-jāti-belonging to the community of cowherd boys; *āmi*-I; *bahu*-many; *gopa*-gaṇa-cowherd boys; *saṅge*-with; *āmi*-I; *sukha pāi*-become very happy; *ei*-this; *pulina*-by the riverside; *bhojana-raṅge*-in the enjoyment of eating.



TRANSLATION



"I belong to a community of cowherd boys, and therefore I generally have many cowherd associates with Me. I am happy when we eat together in a picnic like this by the sandy bank of the river."





TEXT 76





rāghave vasāñā dui kuṇḍī deoyāilā



rāghava dvividha ciḍā tāte bhijāilā



SYNONYMS



*rāghave*-Rāghava Paṇḍita; *vasāñā*-making sit down; *dui*-two; *kuṇḍī*-earthen pots; *deoyāilā*-arranged to be delivered to him; *rāghava*-Rāghava Paṇḍita; *dvi*-vidha-two kinds; *ciḍā*-chipped rice; *tāte*-in them; *bhijāilā*-soaked.



TRANSLATION



Lord Nityānanda made Rāghava Paṇḍita sit down and had two pots delivered to him also. There were two kinds of chipped rice soaked in them.





TEXT 77





sakala-lokera ciḍā pūrṇa yabe ha-ila



dhyāne tabe prabhu mahāprabhure ānila



SYNONYMS



*sakala-lokera*-of everyone; *ciḍā*-chipped rice; *pūrṇa*-full; *yabe*-when; *ha*-ila-was; *dhyāne*-in meditation; *tabe*-at that time; *prabhu*-Lord Nityānanda Prabhu; *mahāprabhure ānila*-brought Śrī Caitanya Mahāprabhu.



TRANSLATION



When chipped rice had been served to everyone, Lord Nityānanda Prabhu, in meditation, brought Śrī Caitanya Mahāprabhu.





TEXT 78





mahāprabhu āilā dekhi' nitāi uṭhilā



tāṅre lañā sabāra ciḍā dekhite lāgilā



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *āilā*-came; *dekhi'*-seeing; *nitāi*-Lord Nityānanda; *uṭhilā*-stood up; *tāṅre lañā*-with Him; *sabāra*-of everyone; *ciḍā*-chipped rice; *dekhite lāgilā*-began to see.



TRANSLATION



When Śrī Caitanya Mahāprabhu arrived, Lord Nityānanda Prabhu stood up. They then saw how the others were enjoying the chipped rice with yogurt and condensed milk.





TEXT 79





sakala kuṇḍīra, holnāra ciḍāra eka eka grāsa



mahāprabhura mukhe dena kari' parihāsa



SYNONYMS



*sakala kuṇḍīra*-from all the pots; *holnāra*-from the big pots; *ciḍāra*-of chipped rice; *eka eka grāsa*-one morsel; *mahāprabhura mukhe*-into the mouth of Śrī Caitanya Mahāprabhu; *dena*-puts; *kari' parihāsa*-making a joke.



TRANSLATION



From each and every pot, Lord Nityānanda Prabhu took one morsel of chipped rice and pushed it into the mouth of Śrī Caitanya Mahāprabhu as a joke.





TEXT 80





hāsi' mahāprabhu āra eka grāsa lañā



tāṅra mukhe diyā khāoyāya hāsiyā hāsiyā



SYNONYMS



*hāsi'*-smiling; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *āra*-another; *eka grāsa*-one morsel; *lañā*-taking; *tāṅra mukhe*-in the mouth of Lord Nityānanda Prabhu; *diyā*-putting; *khāoyāya*-makes eat; *hāsiyā hāsiyā*-laughing.



TRANSLATION



Śrī Caitanya Mahāprabhu, also smiling, took a morsel of food, pushed it into the mouth of Nityānanda and laughed as He made Lord Nityānanda eat it.





TEXT 81





ei-mata nitāi bule sakala maṇḍale



dāṇḍāñā raṅga dekhe vaiṣṇava sakale



SYNONYMS



*ei-mata*-in this way; *nitāi bule*-Lord Nityānanda was walking; *sakala maṇḍale*-through all the groups; *dāṇḍāñā*-standing; *raṅga dekhe*-see the fun; *vaiṣṇava sakale*-all the Vaiṣṇavas.



TRANSLATION



In this way Lord Nityānanda was walking through all the groups of eaters, and all the Vaiṣṇavas standing there were seeing the fun.





TEXT 82





ki kariyā beḍāya,--ihā keha nāhi jāne



mahāprabhura darśana pā ya kona bhāgyavāne



SYNONYMS



*ki kariyā*-doing what; *beḍāya*-walks through; *ihā*-this; *keha nāhi jāne*-no one could understand; *mahāprabhura darśana pāya*-see Śrī Caitanya Mahāprabhu; *kona bhāgyavāne*-some fortunate men.



TRANSLATION



No one could understand what Nityānanda Prabhu was doing as He walked about. Some, however, who were very fortunate, could see that Lord Śrī Caitanya Mahāprabhu was also present.





TEXT 83





tabe hāsi' nityānanda vasilā āsane



cāri kuṇḍī āroyā ciḍā rākhilā ḍāhine



SYNONYMS



*tabe hāsi'*-thereupon smiling; *nityānanda*-Lord Nityānanda Prabhu; *vasilā āsane*-sat down on His seat; *cāri kuṇḍī*-four earthen pots; *āroyā ciḍā*-chipped rice not made from boiled paddy; *rākhilā ḍāhine*-He kept on His right side.



TRANSLATION



Then Nityānanda Prabhu smiled and sat down. On His right side He kept four pots of chipped rice that had not been made from boiled paddy.





TEXT 84





āsana diyā mahāprabhure tāhāṅ vasāilā



dui bhāi tabe ciḍā khāite lāgilā



SYNONYMS



*āsana diyā*-offering a sitting place; *mahāprabhure*-unto Śrī Caitanya Mahāprabhu; *tāhāṅ*-there; *vasāilā*-made sit; *dui bhāi*-the two brothers, tabe-at that time; *ciḍā*-chipped rice; *khāite lāgilā*-began to eat.



TRANSLATION



Lord Nityānanda offered Śrī Caitanya Mahāprabhu a place and had Him sit down. Then together the two brothers began eating chipped rice.





TEXT 85





dekhi' nityānanda-prabhu ānandita hailā



kata kata bhāvāveśa prakāśa karilā



SYNONYMS



*dekhi'*-seeing; *nityānanda-prabhu*-Lord Nityānanda Prabhu; *ānandita hailā*-became very happy; *kata kata*-so much; *bhāva-āveśa*-ecstatic love; *prakāśa karilā*-He manifested.



TRANSLATION



Seeing Lord Caitanya Mahāprabhu eating with Him, Lord Nityānanda Prabhu became very happy and exhibited varieties of ecstatic love.





TEXT 86





ājñā dilā,--'hari bali' karaha bhojana'



'hari' 'hari'-dhvani uṭhi' bharila bhuvana



SYNONYMS



*ājñā dilā*-He ordered; *hari bali'*-saying "Hari"; *karaha bhojana*-all of you eat; *hari hari-dhvani*-the resounding of "Hari, Hari"; *uṭhi'*-rising; *bharila bhuvana*-filled the universe.



TRANSLATION



Lord Nityānanda Prabhu ordered,"All of you eat, chanting the holy name of Hari." Immediately the holy names "Hari, Hari" resounded, filling the entire universe.





TEXT 87





'hari' 'hari' bali' vaiṣṇava karaye bhojana



pulina-bhojana sabāra ha-ila smaraṇa



SYNONYMS



*hari hari bali'*-chanting Hari, Hari; *vaiṣṇava*-all the Vaiṣṇavas; *karaye bhojana*-eat; *pulina*-bhojana-eating on the bank of the Yamunā; *sabāra ha*-ila smaraṇa-everyone could remember.



TRANSLATION



When all the Vaiṣṇavas were chanting the holy names"Hari, Hari" and eating, they remembered how Kṛṣṇa and Balarāma ate with Their companions the cowherd boys on the bank of the Yamunā.





TEXT 88





nityānanda mahāprabhu--kṛpālu, udāra



raghunāthera bhāgye eta kailā aṅgīkāra



SYNONYMS



*nityānanda mahāprabhu*-Lord Nityānanda Prabhu and Lord Śrī Caitanya Mahāprabhu; *kṛpālu*-merciful; *udāra*-liberal; *raghunāthera bhāgye*-by the great fortune of Raghunātha dāsa; *eta*-all this; *kailā aṅgīkāra*-They accepted.



TRANSLATION



Śrī Caitanya Mahāprabhu and Lord Nityānanda Prabhu are extremely merciful and liberal. It was Raghunātha dāsa's good fortune that They accepted all these dealings.





TEXT 89





nityānanda-prabhāva-kṛpā jānibe kon jana?



mahāprabhu āni' karā ya pulina-bhojana



SYNONYMS



*nityānanda*-of Nityānanda Prabhu; *prabhāva*-kṛpā-influence and mercy, jānibe-can know; *kon jana*-who; *mahāprabhu āni'*-bringing Śrī Caitanya Mahāprabhu; *karāya pulina*-bhojana-induces Him to eat on the river bank.



TRANSLATION



Who can understand the influence and mercy of Lord Nityānanda Prabhu? He is so powerful that He induced Lord Śrī Caitanya Mahāprabhu to come eat chipped rice on the bank of the Ganges.





TEXT 90





śrī-rāmadāsādi gopa premāviṣṭa hailā



gaṅgā-tīre 'yamunā-pulina' jñāna kailā



SYNONYMS



*śrī*-rāmadāsa-ādi-headed by Śrī Rāmadāsa; *gopa*-the cowherd boys; *prema-āviṣṭa hailā*-became absorbed in ecstatic love; *gaṅgā-tīre*-the bank of the Ganges River; *yamunā-pulina*-the bank of the Yamunā River; *jñāna kailā*-they thought.



TRANSLATION



All the confidential devotees who were cowherd boys, headed by Śrī Rāmadāsa, were absorbed in ecstatic love. They thought the bank of the Ganges to be the bank of the Yamunā.





TEXT 91





mahotsava śuni' pasāri nānā-grāma haite



ciḍā, dadhi, sandeśa, kalā ānila vecite



SYNONYMS



*mahotsava śuni'*-hearing about this festival; *pasāri*-the shopkeepers; *nānā*-grāma-various villages; *haite*-from; *ciḍā*-chipped rice; *dadhi*-yogurt; *sandeśa*-sweetmeats; *kalā*-bananas; *ānila*-brought; *vecite*-to sell.



TRANSLATION



When the shopkeepers of many other villages heard about the festival, they arrived there to sell chipped rice, yogurt, sweetmeats and bananas.





TEXT 92





yata dravya lañā āise, saba mūlya kari' laya



tāra dravya mūlya diyā tāhāre khāoyāya



SYNONYMS



*yata dravya*-all materials; *lañā*-bringing; *āise*-come; *saba*-all; *mūlya kari' laya*-Raghunātha purchased; *tāra dravya*-of their goods; *mūlya diyā*-giving the price; *tāhāre khāoyāya*-fed them.



TRANSLATION



As they came, bringing all kinds of food, Raghunātha dāsa purchased it all. He gave them the price for their goods and later fed them the very same food.





TEXT 93





kautuka dekhite āila yata yata jana



sei ciḍā, dadhi, kalā karila bhakṣaṇa



SYNONYMS



*kautuka*-these funny things; *dekhite*-to see; *āila*-arrived; *yata yata jana*-all kinds of men; *sei*-they; *ciḍā*-chipped rice; *dadhi*-yogurt; *kalā*-bananas; *karila bhakṣaṇa*-ate.



TRANSLATION



Anyone who came to see how these funny things were going on was also fed chipped rice, yogurt and bananas.





TEXT 94





bhojana kari' nityānanda ācamana kailā



cāri kuṇḍīra avaśeṣa raghunāthe dilā



SYNONYMS



*bhojana kari'*-after finishing eating; *nityānanda*-Nityānanda Prabhu; *ācamana kailā*-washing His hands and mouth; *cāri kuṇḍīra*-of the four pots; *avaśeṣa*-what was remaining; *raghunāthe dilā*-delivered to Raghunātha dāsa.



TRANSLATION



After Lord Nityānanda Prabhu finished eating, He washed His hands and mouth and gave Raghunātha dāsa the food remaining in the four pots.





TEXT 95





āra tina kuṇḍikāya avaśeṣa chila



grāse-grāse kari' vipra saba bhakte dila



SYNONYMS



*āra*-other; *tina kuṇḍikāya*-in three pots; *avaśeṣa chila*-there was food remaining; *grāse-grāse*-by morsel; *kari'*-delivering; *vipra*-a brāhmaṇa; *saba bhakte*-to all the devotees; *dila*-delivered.



TRANSLATION



There was food remaining in the three other big pots of Lord Nityānanda, and a brāhmaṇa distributed it to all the devotees, giving a morsel to each.





TEXT 96





puṣpa-mālā vipra āni' prabhu-gale dila



candana āniyā prabhura sarvāṅge lepila



SYNONYMS



*puṣpa-mālā*-a flower garland; *vipra*-one brāhmaṇa; *āni'*-bringing; *prabhugale*-on the neck of Lord Nityānanda Prabhu; *dila*-placed; *candana āniyā*-bringing sandalwood pulp; *prabhura*-of Lord Nityānanda Prabhu; *sarvāṅge lepila*-smeared all over the body.



TRANSLATION



Then a brāhmaṇa brought a flower garland, placed the garland on Nityānanda Prabhu's neck and smeared sandalwood pulp all over His body.





TEXT 97





sevaka tāmbūla lañā kare samarpaṇa



hāsiyā hāsiyā prabhu karaye carvaṇa



SYNONYMS



*sevaka*-servant; *tāmbūla*-betel nuts; *lañā*-bringing; *kare samarpaṇa*-offers; *hāsiyā hāsiyā*-smiling; *prabhu*-Lord Nityānanda Prabhu; *karaye carvaṇa*-chews.



TRANSLATION



When a servant brought betel nuts and offered them to Lord Nityānanda, the Lord smiled and chewed them.





TEXT 98





mālā-candana-tāmbūla śeṣa ye āchila



śrī-haste prabhu tāhā sabākāre bāṅṭi' dila



SYNONYMS



*mālā-candana-tāmbūla*-the flower garlands, sandalwood pulp and betel; *śeṣa ye āchila*-whatever remained; *śrī-haste*-in His own hand; *prabhu*-Nityānanda Prabhu; *tāhā*-that; *sabākāre*-to all; *bāṅṭi' dila*-distributed.



TRANSLATION



With His own hands Lord Nityānanda Prabhu distributed to all the devotees whatever flower garlands, sandalwood pulp and betel nuts remained.





TEXT 99





ānandita raghunātha prabhura 'śeṣa, pāñā



āpanāra gaṇa-saha khāilā bāṅtiyā



SYNONYMS



*ānandita*-being very happy; *raghunātha*-Raghunātha dāsa; *prabhura śeṣa pāñā*-after getting the remnants left by Lord Nityānanda prabhu; *āpanāra gaṇa*-his own associates; *saha*-with; *khāilā*-ate; *bāṅtiyā*-distributing.



TRANSLATION



After receiving the remnants of food left by Lord Nityānanda Prabhu, Raghunātha dāsa, who was greatly happy, ate some and distributed the rest among his own associates.





TEXT 100





ei ta' kahiluṅ nityānandera vihāra



'ciḍā-dadhi-mahotsava'-nāme khyāti yāra



SYNONYMS



*ei ta'*-in this way; *kahiluṅ*-I have described; *nityānandera vihāra*-the pastimes of Lord Nityānanda Prabhu; *ciḍā-dadhi-mahotsava*-the festival of eating chipped rice and yogurt; *nāme*-of the name; *khyāti*-the fame; *yāra*-of which.



TRANSLATION



Thus I have described the pastimes of Lord Nityānanda Prabhu in relation to the celebrated festival of chipped rice and yogurt.





TEXT 101





prabhu viśrāma kailā, yadi dina-śeṣa haila



rāghava-mandire tabe kīrtana ārambhila



SYNONYMS



*prabhu*-Nityānanda Prabhu; *viśrāma kailā*-took rest; *yadi*-when; *dina-śeṣa haila*-the day was ended; *rāghava*-mandire-at the temple of Rāghava Paṇḍita; *tabe*-at that time; *kīrtana ārambhila*-began congregational chanting of the holy name.



TRANSLATION



Nityānanda Prabhu rested for the day, and when the day ended He went to the temple of Rāghava Paṇḍita and began congregational chanting of the holy name of the Lord.





TEXT 102





bhakta saba nācāñā nityānanda-rāya



śeṣe nṛtya kare preme jagat bhāsāya



SYNONYMS



*bhakta saba*-all the devotees; *nācāñā*-making to dance; *nityānanda-rāya*-Lord Nityānanda Prabhu; *śeṣe*-at the end; *nṛtya kare*-began to dance; *preme*-in ecstatic love; *jagat bhāsāya*-inundated the entire world.



TRANSLATION



Lord Nityānanda Prabhu first influenced all the devotees to dance, and finally He Himself began dancing, thus inundating the entire world in ecstatic love.





TEXT 103





mahāprabhu tāṅra nṛtya karena daraśana



sabe nityānanda dekhe, nā dekhe anya-jana



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅra*-His; *nṛtya*-dancing; *karena daraśana*-sees; *sabe*-all; *nityānanda dekhe*-Nityānanda Prabhu sees; *nā dekhe*-do not see; *anya*-jana-others.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu was observing the dancing of Lord Nityānanda Prabhu. Nityānanda Prabhu could see this, but the others could not.





TEXT 104





nityānandera nṛtya,--yena tāṅhāra nartane



upamā dibāra nāhi e-tina bhuvane



SYNONYMS



*nityānandera nṛtya*-the dancing of Lord Nityānanda Prabhu; *yena*-as; *tāṅhāra nartane*-with the dancing of Śrī Caitanya Mahāprabhu; *upamā dibāra nāhi*-there cannot be any comparison; *e*-tina bhuvane-within these three worlds.



TRANSLATION



The dancing of Lord Nityānanda Prabhu, like the dancing of Śrī Caitanya Mahāprabhu, cannot be compared to anything within these three worlds.





TEXT 105





nṛtyera mādhurī kebā varṇibāre pāre



mahāprabhu āise yei nṛtya dekhibāre



SYNONYMS



*nṛtyera mādhurī*-the sweetness of the dancing; *kebā*-who; *varṇibāre pāre*-can describe; *mahāprabhu āise*-Śrī Caitanya Mahāprabhu comes; *yei*-that; *nṛtya*-dancing; *dekhibāre*-to see.



TRANSLATION



No one can properly describe the sweetness of Lord Nityānanda's dancing. Śrī Caitanya Mahāprabhu personally comes to see it.





TEXT 106





nṛtya kari' prabhu yabe viśrāma karilā



bhojanera lāgi' paṇḍita nivedana kailā



SYNONYMS



*nṛtya kari'*-after dancing; *prabhu*-Lord Nityānanda; *yabe*-when; *viśrāma karilā*-took rest; *bhojanera lāgi'*-for His eating; *paṇḍita*-Rāghava Paṇḍita; *nivedana kailā*-submitted a request.



TRANSLATION



After the dancing and after Lord Nityānanda had rested, Rāghava Paṇḍita submitted his request that the Lord take supper.





TEXT 107





bhojane vasilā prabhu nija-gaṇa lañā



mahāprabhura āsana ḍāhine pātiyā



SYNONYMS



*bhojane*-to eat; *vasilā*-sat down; *prabhu*-Lord Nityānanda Prabhu; *nija*-gaṇa lañā-with His own personal associates; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *āsana*-sitting place; *ḍāhine pātiyā*-setting on the right side.



TRANSLATION



Lord Nityānanda Prabhu sat down for supper with His personal associates and made a sitting place on His right side for Śrī Caitanya Mahāprabhu.





TEXT 108





mahāprabhu āsi' sei āsane vasila



dekhi' rāghavera mane ānanda bāḍila



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *āsi'*-coming; *sei āsane*-on that seat; *vasila*-sat down; *dekhi'*-seeing; *rāghavera mane*-in the mind of Rāghava Paṇḍita; *ānanda*-great happiness; *bāḍila*-increased.



TRANSLATION



Śrī Caitanya Mahāprabhu came there and sat down at His place. Seeing this, Rāghava Paṇḍita felt increasing happiness. Rāghava Paṇḍita felt increasing happiness.





TEXT 109





dui-bhāi-āge prasāda āniyā dharilā



sakala vaiṣṇave piche pariveśana kailā



SYNONYMS



*dui-bhāi-āge*-in front of the two brothers; *prasāda*-the remnants of food offered to Lord Kṛṣṇa; *āniyā*-bringing; *dharilā*-put; *sakala vaiṣṇave*-to all the Vaiṣṇavas; *piche*-thereafter; *pariveśana kailā*-distributed.



TRANSLATION



Rāghava Paṇḍita brought the prasāda before the two brothers and thereafter distributed prasāda to all the other Vaiṣṇavas.





TEXT 110





nānā-prakāra piṭhā, pāyasa, divya śālyanna



amṛta nindaye aiche vividha vyañjana



SYNONYMS



*nānā*-prakāra piṭhā-various types of cake; *pāyasa*-sweet rice; *divya śālyanna*-fine cooked rice; *amṛta*-nectar; *nindaye*-surpassed; *aiche*-such; *vividha vyañjana*-varieties of vegetables.



TRANSLATION



There were varieties of cakes, sweet rice and fine cooked rice that surpassed the taste of nectar. There were also varieties of vegetables.





TEXT 111





rāghava-ṭhākurera prasāda amṛtera sāra



mahāprabhu yāhā khāite āise bāra bāra



SYNONYMS



*rāghava-ṭhākurera*-of Rāghava Paṇḍita; *prasāda*-food offered to the Deity; *amṛtera sāra*-the essence of nectar; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *yāhā*-which; *khāite*-to eat; *āise*-came; *bāra bāra*-again and again.



TRANSLATION



The food prepared and offered to the Deity by Rāghava Paṇḍita was like the essence of nectar. Śrī Caitanya Mahāprabhu came there again and again to eat such prasāda.





TEXT 112





pāka kari' rāghava yabe bhoga lāgāya



mahāprabhura lāgi' bhoga pṛthak bāḍaya



SYNONYMS



*pāka kari'*-after cooking; *rāghava*-Rāghava paṇḍita; *yabe*-when; *bhoga lāgāya*-offers food to the Deity; *mahāprabhura lāgi'*-for Lord Śrī Caitanya Mahāprabhu; *bhoga*-offering; *pṛthak*-separate; *bāḍaya*-arranges.



TRANSLATION



When Rāghava Paṇḍita offered the food to the Deity after cooking, he would make a separate offering for Śrī Caitanya Mahāprabhu.





TEXT 113





prati-dina mahāprabhu karena bhojana



madhye madhye prabhu tāṅre dena daraśana



SYNONYMS



*prati*-dina-daily; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *karena bhojana*-eats; *madhye madhye*-sometimes; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *dena daraśana*-gives His audience.



TRANSLATION



Every day, Śrī Caitanya Mahāprabhu would eat at the house of Rāghava Paṇḍita. Sometimes He would give Rāghava Paṇḍita the opportunity to see Him.





TEXT 114





dui bhāire rāghava āni' pariveśe



yatna kari' khāoyāya, nā rahe avaśeṣe



SYNONYMS



*dui bhāire*-to the two brothers; *rāghava*-Rāghava paṇḍita; *āni'*-bringing; *pariveśe*-distributed; *yatna kari'*-with great attention; *khāoyāya*-fed Them; *nā rahe avaśeṣe*-there were no remnants.



TRANSLATION



Rāghava Paṇḍita would bring and distribute prasāda to the two brothers, feeding Them with great attention. They ate everything, and therefore there were no remnants left.





TEXT 115





kata upahāra āne, hena nāhi jāni



rāghavera ghare rāndhe rādhā-ṭhākurāṇī



SYNONYMS



*kata upahāra*-many presentations; *āne*-brings; *hena*-such; *nāhi jāni*-I cannot understand; *rāghavera ghare*-at the house of Rāghava paṇḍita; *rāndhe*-cooks; *rādhā-ṭhākurāṇī*-the supreme mother, Śrīmatī Rādhārāṇī.



TRANSLATION



He brought so many presentations that no one could know them perfectly. Indeed, it was a fact that the supreme mother, Rādhārāṇī, personally cooked in the house of Rāghava Paṇḍita.





TEXT 116





durvāsāra ṭhāñi teṅho pāñāchena vara



amṛta ha-ite pāka tāṅra adhika madhura



SYNONYMS



*durvāsāra ṭhāñi*-from Durvāsā Muni; *teṅho*-She; *pāñāchena vara*-got the benediction; *amṛta ha*-ite-than nectar; *pāka*-cooking; *tāṅra*-Her; *adhika madhura*-more sweet.



TRANSLATION



Śrīmatī Rādhārāṇī received from Durvāsā Muni the benediction that whatever She cooked would be sweeter than nectar. That is the special feature of Her cooking.





TEXT 117





sugandhi sundara prasāda--mādhuryera sāra



dui bhāi tāhā khāñā santoṣa apāra



SYNONYMS



*su*-gandhi-fragrant; *sundara*-beautiful; *prasāda*-food; *mādhuryera sāra*-the essence of all sweetness; *dui bhāi*-the two brothers; *tāhā*-that; *khāñā*-eating; *santoṣa apāra*-very, very happy.



TRANSLATION



Aromatic and pleasing to see, the food was the essence of all sweetness. Thus the two brothers, Lord Caitanya Mahāprabhu and Lord Nityānanda Prabhu, ate it with great satisfaction.





TEXT 118





bhojane vasite raghunāthe kahe sarva-jana



paṇḍita kahe,--iṅha pāche karibe bhojana'



SYNONYMS



*bhojane*-to eat; *vasite*-to sit down; *raghunāthe*-unto Raghunātha dāsa; *kahe*-requested; *sarva*-jana-everyone; *paṇḍita kahe*-Rāghava Paṇḍita said; *iṅha*-this; *pāche*-later; *karibe bhojana*-will take food.



TRANSLATION



All the devotees present requested Raghunātha dāsa to sit down and take prasāda, but Rāghava Paṇḍita told them,"He will take prasāda later."





TEXT 119





bhakta-gaṇa ākaṇṭha bhariyā karila bhojana



'hari' dhvani kari' uṭhi' kailā ācamana



SYNONYMS



*bhakta-gaṇa*-all the devotees; *ākaṇṭha*-up to the neck; *bhariyā*-filling; *karila bhojana*-took prasāda; *hari dhvani*-chanting of the holy name of Hari; *kari'*-doing; *uṭhi'*-getting up; *kailā ācamana*-washed their mouths and hands.



TRANSLATION



All the devotees took prasāda, filling themselves to the brim. Thereafter, chanting the holy name of Hari, they stood up and washed their hands and mouths.





TEXT 120





bhojana kari' dui bhāi kailā ācamana



rāghava āni' parāilā mālya-candana



SYNONYMS



*bhojana kari'*-after eating; *dui bhāi*-the two brothers; *kailā ācamana*-washed Their hands and mouths; *rāghava*-Rāghava Paṇḍita; *āni'*-bringing; *parāilā*-decorated Them with; *mālya*-candana-flower garlands and sandalwood pulp.



TRANSLATION



After eating, the two brothers washed Their hands and mouths. Then Rāghava Paṇḍita brought f Iower garlands and sandalwood pulp and decorated Them.





TEXT 121





biḍā khāoyāilā, kailā caraṇa vandana



bhakta-gaṇe dilā biḍā, mālya-candana



SYNONYMS



*biḍā khāoyāilā*-he offered betel nuts; *kailā caraṇa vandana*-prayed to the lotus feet; *bhakta*-gaṇe-unto the devotees; *dilā*-gave; *biḍā*-betel nuts; *mālya*-candana-garlands and sandalwood pulp.



TRANSLATION



Rāghava Paṇḍita offered Them betel nuts and worshiped Their lotus feet. He also distributed betel nuts, flower garlands and sandalwood pulp to the devotees.





TEXT 122





rāghavera kṛpā raghunāthera upare



dui bhāiera avaśiṣṭa pātra dilā tāṅre



SYNONYMS



*rāghavera*-of Rāghava Paṇḍita; *kṛpā*-mercy; *raghunāthera upare*-unto Raghunātha dāsa; *dui bhāiera*-of the two brothers; *avaśiṣṭa*-of remnants of food; *pātra*-the dishes; *dilā tāṅre*-offered to him.



TRANSLATION



Rāghava Paṇḍita, being very merciful toward Raghunātha dāsa, offered him the dishes with the remnants of food left by the two brothers.





TEXT 123





kahilā,--"caitanya gosāñi kariyāchena bhojana



tāṅra śeṣa pāile, tomāra khaṇḍila bandhana"



SYNONYMS



*kahilā*-he said; *caitanya gosāñi*-Lord Śrī Caitanya Mahāprabhu; *kariyāchena bhojana*-has eaten; *tāṅra śeṣa*-His remnants; *pāile*-if you take; *tomāra*-your; *khaṇḍila*-will cease; *bandhana*-bondage.



TRANSLATION



He said, "Lord Śrī Caitanya Mahāprabhu has eaten this food. If you take His remnants, you will be released from the bondage of your family."





TEXT 124





bhakta-citte bhakta-gṛhe sadā avasthāna



kabhu gupta, kabhu vyakta, svatantra bhagavān



SYNONYMS



*bhakta-citte*-in the heart of a devotee; *bhakta*-gṛhe-at the house of a devotee; *sadā avasthāna*-always resides; *kabhu gupta*-sometimes hidden; *kabhu vyakta*-sometimes manifest; *svatantra*-fully independent; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



The Supreme Personality of Godhead always resides either in the heart or in the home of a devotee. This fact is sometimes hidden and sometimes manifest, for the Supreme Personality of Godhead is fully independent.





TEXT 125





sarvatra 'vyāpaka' prabhura sadā sarvatra vāsa



ihāte saṁśaya yāra, sei yāya nāśa



SYNONYMS



*sarvatra*-everywhere; *vyāpaka*-pervading; *prabhura*-of the Supreme Personality of Godhead; *sadā*-always; *sarvatra*-everywhere; *vāsa*-residence; *ihāte*-about this; *saṁśaya*-doubt; *yāra*-of whom; *sei*-he; *yāya nāśa*-becomes annihilated.



TRANSLATION



The Supreme Personality of Godhead is all-pervasive, and therefore He resides everywhere. Anyone who doubts this will be annihilated.





TEXT 126





prāte nityānanda prabhu gaṅgā-snāna kariyā



sei vṛkṣa-mūle vasilā nija-gaṇa lañā



SYNONYMS



*prāte*-in the morning; *nityānanda prabhu*-Lord Nityānanda Prabhu; *gaṅgā snāna*-bathing in the Ganges; *kariyā*-after doing; *sei vṛkṣa*-mūle-under that tree; *vasilā*-sat down; *nija*-gaṇa lañā-with His associates.



TRANSLATION



In the morning, after taking His bath in the Ganges, Nityānanda Prabhu sat down with His associates beneath the same tree under which He had previously sat.





TEXT 127





raghunātha āsi' kailā caraṇa vandana



rāghava-paṇḍita-dvārā kailā nivedana



SYNONYMS



*raghunātha*-Raghunātha dāsa; *āsi'*-coming; *kailā caraṇa vandana*-worshiped His lotus feet; *rāghava*-paṇḍita-dvārā-through Rāghava paṇḍita; *kailā nivedana*-submitted his desire.



TRANSLATION



Raghunātha dāsa went there and worshiped Lord Nityānanda's lotus feet. Through Rāghava Paṇḍita, he submitted his desire.





TEXT 128





"adhama, pāmara mui hīna jīvādhama!



mora icchā haya--pāṅa caitanya-caraṇa



SYNONYMS



*adhama*-the most fallen; *pāmara*-the most sinful; *mui*-I; *hīna*-condemned; *jīva-adhama*-the lowest of all living beings; *mora*-my; *icchā*-desire; *haya*-is; *pāṅa*-I can get; *caitanya-caraṇa*-the shelter of the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



"I am the lowest of men, the most sinful, fallen and condemned. Nevertheless, I desire to attain the shelter of Śrī Caitanya Mahāprabhu.





TEXT 129





vāmana hañā yena cānda dharibāre cāya



aneka yatna kainu, tāte kabhu siddha naya



SYNONYMS



*vāmana hañā*-being a dwarf; *yena*-as if; *cānda*-the moon; *dharibāre*-to catch; *cāya*-wants; *aneka yatna*-many attempts; *kainu*-I have made; *tāte*-in that; *kabhu siddha naya*-I have not been successful.



TRANSLATION



"Like a dwarf who wants to catch the moon, I have tried my best many times, but I have never been successful.





TEXT 130





yata-bāra palāi āmi gṛhādi chādiyā



pitā, mātā--dui more rākhaye bāndhiyā



SYNONYMS



*yata*-bāra-as many times; *palāi*-go away; *āmi*-I; *gṛha-ādi chāḍiyā*-giving up my relationship with home; *pitā mātā*-father and mother; *dui*-both of them; *more*-me; *rākhaye bāndhiyā*-keep bound.



TRANSLATION



"Every time I tried to go away and give up my home relationships, my father and mother unfortunately kept me bound.





TEXT 131





tomāra kṛpā vinā keha 'caitanya' nā pāya



tumi kṛpā kaile tāṅre adhameha pāya



SYNONYMS



*tomāra kṛpā*-Your mercy; *vinā*-without; *keha*-anyone; *caitanya*-Lord Śrī Caitanya Mahāprabhu; *nā pāya*-cannot get; *tumi kṛpā kaile*-if You are merciful; *tāṅre*-Him; *adhameha*-even the fallen soul; *pāya*-can get.



TRANSLATION



"No one can attain the shelter of Śrī Caitanya Mahāprabhu without Your mercy, but if You are merciful, even the lowest of men ca attain shelter at His lotus feet.





TEXT 132





ayogya mui nivedana karite kari bhaya



more 'caitanya' deha' gosāñi hañā sadaya



SYNONYMS



*ayogya*-unfit; *mui*-I; *nivedana karite*-to submit my desires; *kari bhaya*-I am afraid; *more*-unto me; *caitanya deha'*-kindly give the shelter of Lord Śrī Caitanya Mahāprabhu; *gosāñi*-O my Lord; *hañā sa-daya*-being merciful.



TRANSLATION



"Although I am unfit and greatly afraid to submit this plea, I nevertheless request You, sir, to be especially merciful toward me by granting me shelter at the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 133





mora māthe pada dhari' karaha prasāda



nirvighne caitanya pāṅa--kara āśīrvāda"



SYNONYMS



*mora māthe*-upon my head; *pada dhari'*-keeping Your feet; *karaha prasāda*-bless me; *nirvighne*-without difficulty; *caitanya pāṅa*-I may get the shelter of Śrī Caitanya Mahāprabhu; *kara āśīrvāda*-give this benediction.



TRANSLATION



"Placing Your feet on my head, give me the benediction that I may achieve the shelter of Śrī Caitanya Mahāprabhu without difficulty. I pray for this benediction."





TEXT 134





śuni' hāsi' kahe prabhu saba bhakta-gaṇe



"ihāra viṣaya-sukha--indra-sukha-sama



SYNONYMS



*śuni'*-hearing; *hāsi'*-smiling; *kahe*-says; *prabhu*-Lord Nityānanda Prabhu; *saba bhakta*-gaṇe-unto all the devotees; *ihāra*-of Raghunātha dāsa; *viṣaya sukha*-material happiness; *indra-sukha*-the material happiness of the King of heaven, Indra; *sama*-equal to.



TRANSLATION



After hearing this appeal by Raghunātha dāsa, Lord Nityānanda Prabhu smiled and told all the devotees, "Raghunātha dāsa's standard of material happiness is equal to that of Indra, the King of heaven.





TEXT 135





caitanya-kṛpāte seha nāhi bhāya mane



sabe āśīrvāda kara--pāuka caitanya-caraṇe



SYNONYMS



*caitanya-kṛpāte*-by the mercy of Lord Śrī Caitanya Mahāprabhu; *seha*-such a standard of material happiness; *nāhi bhāya*-he does not take as valuable; *mane*-at mind; *sabe*-all of you; *āśīrvāda kara*-give the benediction; *pāuka*-let him get; *caitanya-caraṇe*-the shelter of the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



"Because of the mercy bestowed upon him by Śrī Caitanya Mahāprabhu, Raghunātha dāsa, although situated in such material happiness, does not like it at all. Therefore let every one of you be merciful toward him and give him the benediction that he may very soon attain shelter at the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 136





kṛṣṇa-pāda-padma-gandha yei jana pāya



brahmaloka-ādi-sukha tāṅre nāhi bhāya"



SYNONYMS



*kṛṣṇa*-of Lord Kṛṣṇa; *pāda-padma*-of the lotus feet; *gandha*-the fragrance; *yei jana*-anyone who; *pāya*-gets; *brahma-loka*-of Brahmaloka; *ādi*-and so on; *sukha*-happiness; *tāṅre*-to him; *nāhi bhāya*-does not appear valuable.



TRANSLATION



"One who experiences the fragrance of the lotus feet of Lord Kṛṣṇa does not even value the standard of happiness available in Brahmaloka, the topmost planet. And what to speak of heavenly happiness?





TEXT 137





yo dustyajān dāra-sutān



suhṛd-rājyaṁ hṛdi-spṛśaḥ



jahau yuvaiva malavad



uttama-śloka-lālasaḥ



SYNONYMS



*yaḥ*-who (Bharata Mahārāja); *dustyajān*-difficult to give up; *dāra*-sutān-wife and children; *suhṛt*-friends; *rājyam*-kingdom; *hṛdi*-spṛśaḥ-dear to the core of the heart; *jahau*-gave up; *yuvā*-youth; *eva*-at that time; *malavat*-like stool; *uttama-śloka-lālasaḥ*-being captivated by the transcendental qualities; pastimes and association of the Supreme Personality of Godhead.



TRANSLATION



"Lord *Kṛṣṇa, the Supreme Personality of Godhead*, is offered sublime, poetic prayers by those trying to attain His favor. Thus He is known as Uttamaśloka. Being very eager to gain the association of Lord Kṛṣṇa, King Bharata, although in the prime of youth, gave up his very attractive wife, affectionate children, most beloved friends and opulent kingdom, exactly as one gives up stool after excreting it.' "



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (5.14.43).





TEXT 138





tabe raghunāthe prabhu nikaṭe bolāila



tāṅra māthe pada dhari' kahite lāgilā



SYNONYMS



*tabe*-then; *raghunāthe*-Raghunātha dāsa; *prabhu*-Lord Nityānanda Prabhu; *nikaṭe bolāilā*-called nearby; *tāṅra māthe*-on his head; *pada dhari'*-keeping His feet; *kahite lāgilā*-began to speak.



TRANSLATION



Then Lord Nityānanda Prabhu called Raghunātha dāsa near Him, placed His lotus feet upon Raghunātha dāsa's head and began to speak.





TEXT 139





"tumi ye karāilā ei pulina-bhojana



tomāya kṛpā kari' gaura kailā āgamana



SYNONYMS



*tumi*-you; *ye*-that; *karāilā*-caused to do; *ei*-this; *pulina*-bhojana-picnic on the bank of the Ganges; *tomāya*-unto you; *kṛpā kari'*-being merciful; *gaura*-Lord Śrī Caitanya Mahāprabhu; *kailā āgamana*-came.



TRANSLATION



"My dear Raghunātha dāsa," He said, "since you arranged the feast on the bank of the Ganges, Śrī Caitanya Mahāprabhu came here just to show you His mercy.





TEXT 140





kṛpā kari' kailā ciḍā-dugdha bhojana



nṛtya dekhi' rātrye kailā prasāda bhakṣaṇa



SYNONYMS



*kṛpā kari'*-by His causeless mercy; *kailā*-did; *ciḍā*-dugdha bhojana-eating of the chipped rice and milk; *nṛtya dekhi'*-after seeing the dancing; *rātrye*-at night; *kailā prasāda bhakṣaṇa*-ate the prasāda.



TRANSLATION



"By His causeless mercy He ate the chipped rice and milk. Then, after seeing the dancing of the devotees at night, He took His supper.





TEXT 141





tomā uddhārite gaura āilā āpane



chuṭila tomāra yata vighnādi-bandhane



SYNONYMS



*tomā*-you; *uddhārite*-to deliver; *gaura*-Lord Śrī Caitanya Mahāprabhu, Gaurahari; *āilā āpane*-came personally; *chuṭila*-have gone; *tomāra*-your; *yata*-all kinds of; *vighna-ādi*-bandhane-impediments for bondage.



TRANSLATION



"Lord Śrī Caitanya Mahāprabhu, Gaurahari, came here personally to deliver you. Now rest assured that all the impediments meant for your bondage are gone.





TEXT 142





svarūpera sthāne tomā karibe samarpaṇe



'antaraṅga' bhṛtya bali' rākhibe caraṇe



SYNONYMS



*svarūpera sthāne*-unto Svarūpa Dāmodara; *tomā*-you; *karibe samarpaṇe*-He will give; *antaraṅga*-very confidential; *bhṛtya*-servant; *bali'*-as; *rākhibe caraṇe*-will keep under His lotus feet.



TRANSLATION



"Śrī Caitanya Mahāprabhu will accept you and place you under the charge of His secretary, Svarūpa Dāmodara. You will thus become one of the most confidential internal servants and will attain the shelter of Śrī Caitanya Mahāprabhu.





TEXT 143





niścinta hañā yāha āpana-bhavana



acire nirvighne pābe caitanya-caraṇa"



SYNONYMS



*niścinta*-without anxiety; *hañā*-being; *yāha*-go; *āpana-bhavana*-to your own place; *acire*-very soon; *nirvighne*-without impediments; *pābe*-you will get; *caitanya-caraṇa*-the shelter of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



"Being assured of all this, return to your own home. Very soon, without impediments, you will attain the shelter of Lord Śrī Caitanya Mahāprabhu."





TEXT 144





saba bhakta-dvāre tāṅre āśīrvāda karāilā



tāṅ-sabāra caraṇa raghunātha vandilā



SYNONYMS



*saba*-all; *bhakta-dvāre*-by the devotees; *tāṅre āśīrvāda karāilā*-had him blessed; *tāṅ-sabāra*-of all of them; *caraṇa*-the lotus feet; *raghunātha*-Raghu nātha dāsa; *vandilā*-worshiped.



TRANSLATION



Lord Nityānanda had Raghunātha dāsa blessed by all the devotees, and Raghunātha dāsa offered his respects to their lotus feet.





TEXT 145





prabhu-ājñā lañā vaiṣṇavera ājñā la-ilā



rāghava-sahite nibhṛte yukti karilā



SYNONYMS



*prabhu-ājñā*-the order of Lord Nityānanda Prabhu; *lañā*-taking; *vaiṣṇavera ājñā*-the permission of all the Vaiṣṇavas; *la-ilā*-he took; *rāghava*-sahite-with Rāghava Paṇḍita; *nibhṛte*-in a solitary place; *yukti karilā*-he consulted.



TRANSLATION



After taking leave of Lord Nityānanda Prabhu and then all the other Vaiṣṇavas, Srī Raghunātha dāsa consulted secretly with Rāghava Paṇḍita.





TEXT 146





yukti kari' śata mudrā, soṇā tolā-sāte



nibhṛte dilā prabhura bhāṇḍārīra hāte



SYNONYMS



*yukti kari'*-after consultation; *śata mudrā*-one hundred coins; *soṇā*-in gold pieces; *tolā*-sāte-about seven tolās (about two and a half ounces); *nibhṛte*-secretly; *dilā*-delivered; *prabhura*-of Lord Nityānanda Prabhu; *bhāṇḍārīra*-of the treasurer; *hāte*-into the hand.



TRANSLATION



After consulting with Rāghava Paṇḍita, he secretly delivered one hundred gold coins and about seven tolās of gold to the hand of Nityānanda Prabhu's treasurer.





TEXT 147





tāṅre niṣedhilā,--"prabhure ebe nā kahibā



nija-ghare yābena yabe tabe nivedibā"



SYNONYMS



*tāṅre*-him; *niṣedhilā*-he forbade; *prabhure*-unto Lord Nityānanda Prabhu; *ebe*-now; *nā kahibā*-do not speak; *nila-ghare*-to His home; *yābena*-will return; *yabe*-when; *tabe*-then; *nivedibā*-kindly inform Him.



TRANSLATION



Raghunātha dāsa admonished the treasurer, "Do not speak about this to Lord Nityānanda Prabhu now, but when He returns home, kindly inform Him about this presentation."





TEXT 148





tabe rāghava-paṇḍita tāṅre ghare lañā gelā



ṭhākura darśana karāñā mālā-candana dilā



SYNONYMS



*tabe*-thereupon; *rāghava*-paṇḍita-Rāghava Paṇḍita; *tāṅre*-him; *ghare lañā gelā*-took to his home; *ṭhākura darśana karāñā*-after inducing him to see the Deity; *mālā-candana*-a garland and sandalwood pulp; *dilā*-delivered.



TRANSLATION



Thereupon, Rāghava Paṇḍita took Raghunātha dāsa to his home. After inducing him to see the Deity, he gave Raghunātha dāsa a garland and sandalwood pulp.





TEXT 149





aneka 'prasāda' dilā pathe khāibāre



tabe punaḥ raghunātha kahe paṇḍitere



SYNONYMS



*aneka prasāda*-much prasāda; *dilā*-delivered; *pathe khāibāre*-to eat on his way; *tabe*-then; *punaḥ*-again; *raghunātha kahe*-Raghunātha dāsa said; *paṇḍitere*-to Rāghava Paṇḍita.



TRANSLATION



He gave Raghunātha dāsa a large quantity of prasāda to eat on his way home. Then Raghunātha dāsa again spoke to Rāghava Paṇḍita.





TEXT 150





"prabhura saṅge yata mahānta, bhṛtya āśrita jana



pūjite cāhiye āmi sabāra caraṇa



SYNONYMS



*prabhura saṅge*-with Lord Nityānanda Prabhu; *yata*-all; *mahānta*-great devotees; *bhṛtya*-servants; *āśrita jana*-subservient people; *pūjite*-to worship; *cāhiye*-want; *āmi*-I; *sabāra caraṇa*-the lotus feet of all of them.



TRANSLATION



"I want to give money," he said, "just to worship the lotus feet of all the great devotees, servants and subservants of Lord Nityānanda Prabhu.





TEXT 151





biśa, pañca-daśa, bāra, daśa, pañca haya



mudrā deha' vicāri' yāra yata yogya haya



SYNONYMS



*biśa*-twenty; *pañca*-daśa-fifteen; *bāra*-twelve; *daśa*-ten; *pañca*-five; *haya*-are; *mudrā*-coins; *deha'*-give; *vicāri'*-considering; *yāra*-of whom; *yata*-as much; *yogya haya*-is fit.



TRANSLATION



"As you think fit, give twenty, fifteen, twelve, ten or five coins to each of them."





TEXT 152





saba lekhā kariyā rāghava-pāśa dilā



yāṅra nāme yata rāghava ciṭhi lekhāilā



SYNONYMS



*saba*-all; *lekhā kariyā*-writing; *rāghava*-pāśa dilā-delivered to Rāghava Paṇḍita; *yāṅra nāme*-in whose name; *yata*-as much; *rāghava*-Rāghava Paṇḍita; *ciṭhi*-a list; *lekhāilā*-had written.



TRANSLATION



Raghunātha dāsa drew up an account of the amount to be given and submitted it to Rāghava Paṇḍita, who then made up a list showing how much money was to be paid to each and every devotee.





TEXT 153





eka-śata mudrā āra soṇā tolā-dvaya



paṇḍitera āge dila kariyā vinaya



SYNONYMS



*eka-śata mudrā*-one hundred coins; *āra*-and; *soṇā*-gold; *tolā*-dvaya-two tolās; *paṇḍitera āge*-before Rāghava Paṇḍita; *dila*-presented; *kariyā vinaya*-with great humility.



TRANSLATION



With great humility, Raghunātha dāsa placed one hundred gold coins and about two tolās of gold before Rāghava Paṇḍita for all the other devotees.





TEXT 154





tāṅra pada-dhūli lañā svagṛhe āilā



nityānanda-kṛpā pāñā kṛtārtha mānilā



SYNONYMS



*tāṅra*-his; *pada-dhūli*-the dust of the feet; *lañā*-taking; *sva*-gṛhe āilā-returned to his home; *nityānanda-kṛpā*-the mercy of Lord Nityānanda Prabhu; *pāñā*-getting; *kṛtārtha mānilā*-he felt greatly obligated.



TRANSLATION



After taking dust from the feet of Rāghava Paṇḍita, Raghunātha dāsa returned to his home, feeling greatly obligated to Lord Nityānanda Prabhu because of having received His merciful benediction.





TEXT 155





sei haite abhyantare nā karena gamana



bāhire durgā-maṇḍape yāñā karena śayana



SYNONYMS



*sei haite*-from that day; *abhyantare*-in the interior rooms; *nā karena gamana*-did not go; *bāhire*-outside; *durgā-maṇḍape*-to the place where Durgā worship was performed; *yāñā*-going; *karena śayana*-he sleeps.



TRANSLATION



From that day on, he did not go into the interior section of the house. Instead, he would sleep on the Durgā-maṇḍapa [the place where mother Durgā was worshiped].





TEXT 156





tāṅhā jāgi' rahe saba rakṣaka-gaṇa



palāite karena nānā upāya cintana



SYNONYMS



*tāṅhā*-there; *jāgi'*-keeping awake; *rahe*-stay; *saba*-all; *rakṣaka-gaṇa*-the watch men; *palāite*-to go away; *karena*-does; *nānā*-various; *upāya*-means; *cintana*-thinking of.



TRANSLATION



There, however, the watchmen alertly kept guard. Raghunātha dāsa was thinking of various means by which to escape their vigilance.





TEXT 157





hena-kāle gauḍa-deśera saba bhakta-gaṇa



prabhure dekhite nīlācale karilā gamana



SYNONYMS



*hena*-kāle-at this time; *gauḍa-deśera*-of Bengal; *saba*-all; *bhakta*-gaṇa-devotees; *prabhure*-Lord Śrī Caitanya Mahāprabhu; *dekhite*-to see; *nīlācale*-to Jagannātha Purī; *karilā gamana*-went.



TRANSLATION



At that time, all the devotees of Bengal were going to Jagannātha Purī to see Lord Caitanya Mahāprabhu.





TEXT 158





tāṅ-sabāra saṅge raghunātha yāite nā pāre



prasiddha prakaṭa saṅga, tabahiṅ dharā paḍe



SYNONYMS



*tāṅ-sabāra*-all of them; *saṅge*-with; *raghunātha*-Raghunātha dāsa; *yāite nā pāre*-could not go; *prasiddha*-famous; *prakaṭa*-known; *saṅga*-group; *tabahiṅ*-immediately; *dharā paḍe*-he would be caught.



TRANSLATION



Raghunātha dāsa could not accompany them, for they were so famous that he would immediately have been caught.





TEXTS 159-160





ei-mata cintite daive eka-dine



bāhire devī-maṇḍape kariyāchena śayane



daṇḍa-cāri rātri yabe āche avaśeṣa



yadunandana-ācārya tabe karilā praveśa



SYNONYMS



*ei-mata*-in this way; *cintite*-while he was thinking; *daive*-by chance; *eka dine*-one day; *bāhire*-outside the house; *devī*-maṇḍape-on the Durgā platform; *kariyāchena śayane*-was sleeping; *daṇḍa*-cāri-four daṇḍas (ninety-six minutes); *rātri*-night; *yabe*-when; *āche avaśeṣa*-there remained; *yadunandana-ācārya*-the priest of the name Yadunandana Ācārya; *tabe*-then; *karilā praveśa*-entered.



TRANSLATION



Thus Raghunātha dāsa thought deeply about how to escape, and one night while he was sleeping on the Durgā-maṇḍapa, the priest Yadunandana Ācārya entered the house when only four daṇḍas remained until the end of the night.





TEXT 161





vāsudeva-dattera teṅha haya 'anugṛhīta'



raghunāthera 'guru' teṅho haya 'purohita'



SYNONYMS



*vāsudeva-dattera*-of Vāsudeva Datta; *teṅha*-he; *haya anugṛhīta*-was given the mercy; *raghunāthera*-of Raghunātha dāsa; *guru*-the spiritual master; *teṅho*-he; *haya*-was; *purohita*-the priest.



TRANSLATION



Yadunandana Ācārya was the priest and spiritual master of Raghunātha dāsa. Although born in a brāhmaṇa family, he had accepted the mercy of Vāsudeva Datta.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that although the atheists who have deviated from the order of Śrī Advaita Ācārya introduce themselves as followers of Advaita Ācārya, they do not accept Śrī Caitanya Mahāprabhu as the Supreme Personality of Godhead, Kṛṣṇa. Yadunandana Ācārya, one of the most confidential followers of Śrī Caitanya Mahāprabhu, was the initiated disciple of Advaita Ācārya. He was not polluted by sentimental distinctions classifying Vaiṣṇavas according to birth. Therefore although Vāsudeva Datta had not been born in a brāhmaṇa family, Yadunandana Ācārya accepted Vāsudeva Datta as his spiritual master.





TEXT 162





advaita-ācāryera teṅha 'śiṣya antaraṅga'



ācārya-ājñāte māne--caitanya 'prāṇa-dhana'



SYNONYMS



*advaita-ācāryera*-of Advaita Ācārya; *teṅha*-Yadunandana Ācārya; *śiṣya*-disciple; *antaraṅga*-very confidential; *ācārya-ājñāte*-by the order of Advaita Ācārya; *māne*-he accepted; *caitanya prāṇa-dhana*-Lord Śrī Caitanya Mahāprabhu as his life and soul.



TRANSLATION



Yadunandana Ācārya had been officially initiated by Advaita Ācārya. Thus he considered Lord Caitanya his life and soul.





TEXT 163





aṅgane āsiyā teṅho yabe dāṇḍāilā



raghunātha āsi' tabe daṇḍavat kailā



SYNONYMS



*aṅgane*-in the courtyard; *āsiyā*-entering; *teṅho*-Yadunandana Ācārya; *yabe*-when; *dāṇḍāilā*-stood up; *raghunātha*-Raghunātha dāsa; *āsi'*-coming; *tabe*-at that time; *daṇḍavat kailā*-offered his respects, falling down.



TRANSLATION



When Yadunandana Ācārya entered the house of Raghunātha dāsa and stood in the courtyard, Raghunātha dāsa went there and fell down to offer his obeisances.





TEXT 164





tāṅra eka śiṣya tāṅra ṭhākurera sevā kare



sevā chāḍiyāche, tāre sādhibāra tare



SYNONYMS



*tāṅra*-his; *eka*-one; *śiṣya*-disciple; *tāṅra*-his; *ṭhākurera*-of the Deity; *sevā*-service; *kare*-does; *sevā chāḍiyāche*-he has left that service; *tāre*-him; *sādhibāra tare*-to induce.



TRANSLATION



One of Yadunandana Ācārya's disciples had been worshiping the Deity but had left that service. Yadunandana Ācārya wanted Raghunātha dāsa to induce the disciple to take up that service again.





TEXT 165





raghunāthe kahe,--"tāre karaha sādhana



sevā yena kare, āra nāhika brāhmaṇa"



SYNONYMS



*raghunāthe kahe*-he said to Raghunātha dāsa; *tāre*-him; *karaha sādhana*-induce to accept the service; *sevā*-service; *yena*-that; *kare*-he does; *āra*-other; *nāhika*-there is no; *brāhmaṇa*-brāhmaṇa.



TRANSLATION



Yadunandana Ācārya requested Raghunātha dāsa, "Please induce the brāhmaṇa to resume the service, for there is no other brāhmaṇa to do it."





TEXT 166





eta kahi' raghunāthe lañā calilā



rakṣaka saba śeṣa-rātre nidrāya padilā



SYNONYMS



*eta kahi'*-saying this; *raghunāthe lañā*-taking Raghunātha dāsa; *calilā*-he went out; *rakṣaka saba*-all the watch men; *śeṣa*-rātre-at the end of night; *nidrāya paḍilā*-fell asleep.



TRANSLATION



After saying this, Yadunandana Ācārya took Raghunātha dāsa with him and went out. By that time all the watchmen were deeply asleep because it was the end of the night.





TEXT 167





ācāryera ghara ihāra pūrva-diśāte



kahite śunite duṅhe cale sei pathe



SYNONYMS



*ācāryera ghara*-the house of Yadunandana Ācārya; *ihāra*-of this; *pūrva-diśāte*-to the east; *kahite*-talking; *śunite*-listening; *duṅhe*-both of them; *cale*-go; *sei pathe*-on that path.



TRANSLATION



East of the house of Raghunātha dāsa was the house of Yadunandana Ācārya. Yadunandana Ācārya and Raghunātha dāsa talked together as they went toward that house.





TEXT 168





ardha-pathe raghunātha kahe gurura caraṇe



"āmi sei vipre sādhi' pāṭhāimu tomā sthāne



SYNONYMS



*ardha*-pathe-halfway along the path; *raghunātha kahe*-Raghunātha dāsa said; *gurura caraṇe*-unto the lotus feet of his spiritual master; *āmi*-I; *sei*-that; *vipre*-brāhmaṇa; *sādhi'*-inducing; *pāṭhāimu*-shall send; *tomā sthāne*-to your place.



TRANSLATION



Halfway along the path, Raghunātha dāsa submitted at the lotus feet of his spiritual master, "I shall go to the home of that brāhmaṇa, induce him to return, and send him to your home.





TEXT 169





tumi sukhe ghare yāha--more ājñā haya"



ei chale ājñā māgi' karilā niścaya



SYNONYMS



*tumi*-you; *sukhe*-in happiness; *ghare yāha*-go to your place; *more*-to me; *ājñā*-order; *haya*-is; *ei chale*-on this plea; *ājñā māgi'*-asking permission; *karilā niścaya*-decided.



TRANSLATION



"You may go home without anxiety. Following your order, I shall persuade the brāhmaṇa." On this plea, after asking permission, he decided to go away.





TEXT 170





"sevaka rakṣaka āra keha nāhi saṅge



palāite āmāra bhāla eita prasaṅge



SYNONYMS



*sevaka*-servant; *rakṣaka*-watchman; *āra*-and; *keha nāhi*-there is no one; *saṅge*-along; *palāite*-to go away; *āmāra*-my; *bhāla*-good; *eita*-this; *prasaṅge*-opportunity.



TRANSLATION



Raghunātha dāsa thought, "This is the greatest opportunity to go away because this time there are no servants or watchmen with me."





TEXT 171





eta cinti' pūrva-mukhe karilā gamana



ulaṭiyā cāhe pāche,--nāhi kona jana



SYNONYMS



*eta cinti'*-thinking this; *pūrva*-mukhe-toward the east; *karilā gamana*-began to proceed; *ulaṭiyā*-turning around; *cāhe*-looks; *pāche*-behind; *nāhi kona jana*-there was no one.



TRANSLATION



Thinking in this way, he quickly proceeded toward the east. Sometimes he turned around and looked back, but no one was following him.





TEXT 172





śrī-caitanya-nityānanda-caraṇa cintiyā



patha chāḍi' upapathe yāyena dhāñā



SYNONYMS



*śrī-caitanya*-of Śrī Caitanya Mahāprabhu; *nityānanda*-of Lord Nityānanda Prabhu; *caraṇa*-the lotus feet; *cintiyā*-thinking of; *patha chāḍi'*-giving up the general pathway; *upapathe*-by the path not generally used; *yāyena dhāñā*-he went very swiftly.



TRANSLATION



Thinking of the lotus feet of Śrī Caitanya Mahāprabhu and Lord Nityānanda Prabhu, he left the general path and proceeded with great haste on the one not generally used.





TEXT 173





grāme-grāmera patha chāḍi' yāya vane vane



kāya-mano-vākye cinte caitanya-caraṇe



SYNONYMS



*grāme*-grāmera-from village to village; *patha*-the general path; *chāḍi'*-giving up; *yāya*-goes; *vane vane*-through the jungles; *kāya*-manaḥ-vākye-with body, mind and words; *cinte*-thinks; *caitanya caraṇe*-of the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



Giving up the general path from village to village, he passed through the jungles, thinking with heart and soul about the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 174





pañca-daśa-krośa-patha cali' gelā eka-dine



sandhyā-kāle rahilā eka gopera bāthāne



SYNONYMS



*pañca*-daśa-krośa-about thirty miles; *patha cali'*-walking on the path; *gelā*-went; *eka-dine*-in one day; *sandhyā-kāle*-in the evening; *rahilā*-remained; *eka gopera*-of a milkman; *bāthāne*-in the cowshed.



TRANSLATION



He walked about thirty miles in one day, and in the evening he took rest in the cowshed of a milkman.





TEXT 175





upavāsī dekhi' gopa dugdha āni' dilā



sei dugdha pāna kari' paḍiyā rahilā



SYNONYMS



*upavāsī*-fasting; *dekhi'*-seeing; *gopa*-the milkman; *dugdha*-milk; *ani'*-bringing; *dilā*-gave; *sei dugdha*-that milk; *pāna kari'*-drinking; *paḍiyā*-lying down; *rahilā*-he remained.



TRANSLATION



When the milkman saw that Raghunātha dāsa was fasting, he gave him some milk. Raghunātha dāsa drank the milk and lay down to rest there for the night.





TEXT 176





ethā tāṅra sevaka rakṣaka tāṅre nā dekhiyā



tāṅra guru-pāśe vārtā puchilena giyā



SYNONYMS



*ethā*-here, at his home; *tāṅra*-his; *sevaka*-servant; *rakṣaka*-watchman; *tāṅre*-him; *nā dekhiyā*-not seeing; *tāṅra guru*-pāśe-from his spiritual master; *vārtā*-news; *puchilena*-inquired; *giyā*-going.



TRANSLATION



At the house of Raghunātha dāsa, the servant and watchman, not seeing him there, immediately went to inquire about him from his spiritual master, Yadunandana Ācārya.





TEXT 177





teṅha kahe, 'ājñā māgi' gelā nija-ghara'



'palāila raghunātha'--uṭhila kolāhala



SYNONYMS



*teṅha kahe*-he said; *ājñā māgi'*-asking my permission; *gelā*-went; *nija ghara*-to his home; *palāila raghunātha*-Raghunātha dāsa has gone away; *uṭhila*-arose; *kolāhala*-a tumultuous sound.



TRANSLATION



Yadunandana Ācārya said, "He has already asked my permission and returned home." Thus there arose a tumultuous sound, as everyone cried, "Now Raghunātha has gone away!"





TEXT 178





tāṅra pitā kahe,--"gauḍera saba bhakta-gaṇa



prabhu-sthāne nīlācale karilā gamana



SYNONYMS



*tāṅra*-his; *pitā*-father; *kahe*-said; *gauḍera*-of Bengal; *saba*-all; *bhakta gaṇa*-the devotees; *prabhu-sthāne*-to the place of Śrī Caitanya Mahāprabhu; *nīlācale*-at Jagannātha purī; *karilā gamana*-have gone.



TRANSLATION



Raghunātha dāsa's father said, "Now all the devotees from Bengal have gone to Jagannātha Purī to see Lord Śrī Caitanya Mahāprabhu.





TEXT 179





sei-saṅge raghunātha gela palāñā



daśa jana yāha, tāre ānaha dhariyā"



SYNONYMS



*sei*-saṅge-with them; *raghunātha*-Raghunātha dāsa; *gela palāñā*-has fled; *daśa jana*-ten men; *yāha*-go; *tāre*-him; *ānaha*-bring; *dhariyā*-catching.



TRANSLATION



"Raghunātha dāsa has fled with them. Ten men should immediately go catch him and bring him back."





TEXT 180





śivānande patrī dila vinaya kariyā



'āmāra putrere tumi dibā bāhuḍiyā'



SYNONYMS



*śivānande*-unto Śivānanda Sena; *patrī*-a letter; *dila*-sent; *vinaya kariya*-with great humility; *āmāra putrere*-my son; *tumi*-you; *dibā*-please give; *bāhuḍiyā*-returning.



TRANSLATION



Raghunātha dāsa's father wrote a letter to Śivānanda Sena, asking him with great humility, "Please return my son."





TEXT 181





jhāṅkarā paryanta gela sei daśa jane



jhāṅkarāte pāila giyā vaiṣṇavera gaṇe



SYNONYMS



*jhāṅkarā paryanta*-to the place known as Jhāṅkarā; *gela*-went; *sei daśa jane*-those ten men; *jhāṅkarāte*-at Jhāṅkarā; *pāila*-caught up to; *giyā*-going; *vaiṣṇavera gaṇe*-the group of Vaiṣṇavas.



TRANSLATION



In Jhāṅkarā, the ten men caught up with the group of Vaiṣṇavas going to Nīlācala.





TEXT 182





patrī diyā śivānande vārtā puchila



śivānanda kahe,--'teṅha ethā nā āila'



SYNONYMS



*patrī*-letter; *diyā*-delivering; *śivānande*-unto Śivānanda Sena; *vārtā*-news; *puchila*-inquired; śivānanda kahe-Śivānanda said; *teṅha*-he; *ethā*-here; *nā āila*-did not come.



TRANSLATION



After delivering the letter, the men inquired from Śivānanda Sena about Raghunātha dāsa, but Śivānanda Sena replied, "He did not come here."





TEXT 183





bāhuḍiyā sei daśa jana āila ghara



tāṅra mātā-pitā ha-ila cintita antara



SYNONYMS



*bāhuḍiyā*-returning; *sei*-those; *daśa jana*-ten men; *āila ghara*-came back home; *tāṅra*-his; *mātā*-pitā-mother and father; *ha*-ila-became; *cintita*-full of anxiety; *antara*-within themselves.



TRANSLATION



The ten men returned home, and Raghunātha dāsa's father and mother were filled with anxiety.





TEXT 184





ethā raghunātha-dāsa prabhāte uṭhiyā



pūrva-mukha chāḍi' cale dakṣiṇa-mukha hañā



SYNONYMS



*ethā*-here; *raghunātha*-dāsa-Raghunātha dāsa; *prabhāte*-early in the morning; *uṭhiyā*-rising; *pūrva*-mukha-facing the east; *chāḍi'*-giving up; *cale*-began to proceed; *dakṣiṇa*-mukha-facing south; *hañā*-being.



TRANSLATION



Raghunātha dāsa, who had been resting at the milkman's house, got up early in the morning. Instead of going to the east, he turned his face south and proceeded.





TEXT 185





chatrabhoga pāra hañā chāḍiyā sarāṇa



kugrāma diyā diyā karila prayāṇa



SYNONYMS



*chatra-bhoga*-the place named Chatrabhoga; *pāra hañā*-crossing; *chāḍiyā*-giving up; *sarāṇa*-the royal road; *kugrāma diyā diyā*-going through village pathways; *karila prayāṇa*-proceeded.



TRANSLATION



He crossed Chatrabhoga, but instead of going on the general path, he proceeded on the path that went from village to village.



PURPORT



Chatrabhoga, known now as Chāḍa-khāḍi, is in the district of twenty-four pargaṇās in West Bengal. It is situated near the celebrated village Jayanagara-majilapura. Formerly the Ganges or some of its branches flowed through this region. Sometimes Chatrabhoga is misunderstood to have been a village on the River Kāṅsāi-nadī in Benāpola.





TEXT 186





bhakṣaṇa apekṣā nāhi, samasta divasa gamana



kṣudhā nāhi bādhe, caitanya-caraṇa-prāptye mana



SYNONYMS



*bhakṣaṇa apekṣā nāhi*-did not care for eating; *samasta divasa*-all day; *gamana*-traveling; *kṣudhā*-hunger; *nāhi bādhe*-did not become an impediment; *caitanya-caraṇa*-the lotus feet of Śrī Caitanya Mahāprabhu; *prāptye*-on obtaining; *mana*-mind.



TRANSLATION



Not caring about eating, he traveled all day. Hunger was not an impediment, for his mind was concentrated upon obtaining shelter at the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 187





kabhu carvaṇa, kabhu randhana, kabhu dugdha-pāna



yabe yei mile, tāhe rākhe nija prāṇa



SYNONYMS



*kabhu carvaṇa*-sometimes chewing; *kabhu randhana*-sometimes cooking; *kabhu dugdha*-pāna-sometimes drinking milk; *yabe*-when; *yei*-whoever; *mile*-meets; *tāhe*-in that way; *rākhe*-keeps; *nija prāṇa*-his life.



TRANSLATION



Sometimes he chewed fried grains, sometimes he cooked, and sometimes he drank milk. In this way he kept his life and soul together with whatever was available wherever he went.





TEXT 188





bāra dine cali' gelā śrī-puruṣottama



pathe tina-dina mātra karilā bhojana



SYNONYMS



*bāra dine*-for twelve days; *cali'*-traveling; *gelā*-reached; *śrī*-puruṣottama-Jagannātha Purī, or Nīlācala, the place of Puruṣottama; *pathe*-on the path; *tina*-dina-on three days; *mātra*-only; *karilā bhojana*-he ate.



TRANSLATION



He reached Jagannātha Purī in twelve days but could only eat for three days on the way.





TEXT 189





svarūpādi-saha gosāñi āchena vasiyā



hena-kāle raghunātha milila āsiyā



SYNONYMS



*svarūpa-ādi-saha*-in the company of devotees, headed by Svarūpa Dāmodara; *gosāñi*-Lord Śrī Caitanya Mahāprabhu; *āchena vasiyā*-was sitting; *hena*-kāle-at this time; *raghunātha*-Raghunātha dāsa; *milila*-met; *āsiyā*-coming.



TRANSLATION



When Raghunātha dāsa met Śrī Caitanya Mahāprabhu, the Lord was sitting with His companions, headed by Svarūpa Dāmodara.





TEXT 190





aṅganete dūre rahi' karena praṇipāta



mukunda-datta kahe,--'ei āila raghunātha'



SYNONYMS



*aṅganete*-in the courtyard; *dūre rahi'*-keeping himself at a distant place; *karena praṇipāta*-offered his obeisances; *mukunda*-datta kahe-Mukunda Datta said; *ei*-this; *āila*-has come; *raghunātha*-Raghunātha dāsa.



TRANSLATION



Staying at a distant place in the courtyard, he fell down to offer obeisances. Then Mukunda Datta said, "Here is Raghunātha."





TEXT 191





prabhu kahena,--'āisa;, teṅho dharilā caraṇa



uṭhi' prabhu kṛpāya tāṅre kailā āliṅgana



SYNONYMS



*prabhu kahena*-the Lord said; *āisa*-come here; *teṅho*-he; *dharilā caraṇa*-caught His lotus feet; *uṭhi'*-standing up; *prabhu*-the Lord; *kṛpāya*-out of mercy; *tāṅre*-him; *kailā āliṅgana*-embraced.



TRANSLATION



As soon as Śrī Caitanya Mahāprabhu heard these words, He immediately welcomed Raghunātha dāsa. "Come here," He said. Raghunātha dāsa then clasped the lotus feet of the Lord, but the Lord stood up and embraced him out of His causeless mercy.





TEXT 192





svarūpādi saba bhaktera caraṇa vandilā



prabhu-kṛpā dekhi' sabe āliṅgana kailā



SYNONYMS



*svarūpa-ādi*-headed by Svarūpa Dāmodara; *saba bhaktera*-of all the devotees; *caraṇa vandilā*-offered prayers to the lotus feet; *prabhu-kṛpā*-the mercy of Lord Caitanya; *dekhi'*-seeing; *sabe*-all of them; *āliṅgana kailā*-embraced.



TRANSLATION



Raghunātha dāsa offered prayers at the lotus feet of all the devotees, headed by Svarūpa Dāmodara Gosvāmī. Seeing the special mercy Śrī Caitanya Mahāprabhu had bestowed upon Raghunātha dāsa, they embraced him also.





TEXT 193





prabhu kahe,--"kṛṣṇa-kṛpā baliṣṭha sabā haite



tomāre kāḍila viṣaya-viṣṭhā-garta haite"



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *kṛṣṇa-kṛpā*-the mercy of Lord Kṛṣṇa; *baliṣṭha*-more powerful; *sabā haite*-than anything; *tomāre*-you; *kāḍila*-He has delivered; *viṣaya*-of material enjoyment; *viṣṭhā*-of stool; *garta*-the ditch; *haite*-from.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu said, "The mercy of Lord Kṛṣṇa is stronger than anything else. Therefore the Lord has delivered you from the ditch of materialistic life, which is like a hole into which people pass stool."



PURPORT



According to the law of karma, everyone is destined to suffer or enjoy according to a certain material standard, but the mercy of Lord Kṛṣṇa is so powerful that the Lord can change all the reactions of one's past karma, or fruitive activities. Lord Śrī Caitanya Mahāprabhu specifically drew attention to the mercy of Lord Kṛṣṇa. That mercy is more powerful than anything else, for it had saved Raghunātha dāsa from the strong bondage of materialistic life, which the Lord compared to a hole where people pass stool. Śrī Caitanya Mahāprabhu gave His verdict that those addicted to the materialistic way of life are like worms that are living in stool but cannot give it up. A gṛhavrata, one who has decided to live in a comfortable home although it is actually miserable, is in a condemned position. Only the mercy of Kṛṣṇa can save one from such misery. Without Kṛṣṇa's mercy, one cannot get out of the filthy entanglement of materialistic life. The poor living entity cannot give up his materialistic position on his own; only when granted the special mercy of Kṛṣṇa can he give it up. Lord Caitanya Mahāprabhu knew very well that Raghunātha dāsa was already liberated. Nevertheless He emphasized that Raghunātha dāsa's life of material comfort as a very rich man's son with a very beautiful wife and many servants to attend him was like a ditch of stool. The Lord thus specifically indicated that ordinary men who are very happy with material comforts and family life are in no better position than worms in stool.





TEXT 194





raghunātha mane kahe,--'kṛṣṇa nāhi jāni



tava kṛpā kāḍila āmā,--ei āmi māni'



SYNONYMS



*raghunātha*-Raghunātha dāsa; *mane kahe*-answered within his mind; *kṛṣṇa*-Lord Kṛṣṇa; *nāhi jāni*-I do not know; *tava*-Your; *kṛpā*-mercy; *kāḍila*-has delivered; *āmā*-me; *ei*-this; *āmi māni*-I accept.



TRANSLATION



Raghunātha dāsa answered within his mind, "I do not know who Kṛṣṇa is. I simply know that Your mercy, O my Lord, has saved me from my family life."





TEXT 195





prabhu kahena,--"tomāra pitā-jyeṭhā dui jane



cakravarti-sambandhe hāma 'ājā' kari' māne



SYNONYMS



*prabhu kahena*-Lord Caitanya Mahāprabhu said; *tomāra*-your; *pitā*-jyeṭhā-father and his elder brother; *dui jane*-both of them; *cakravarti*-sambandhe-be cause of a relationship with Nīlāmbara Cakravartī; *hāma*-I; *ājā kari'*-as My grandfathers; *māne*-consider.



TRANSLATION



The Lord continued, "Your father and his elder brother are both related as brothers to My grandfather, Nīlāmbara Cakravartī. Therefore I consider them My grandfathers.



PURPORT



Nīlāmbara Cakravartī, the grandfather of Śrī Caitanya Mahāprabhu, was very intimately related to Raghunātha dāsa's father and uncle. Nīlāmbara Cakravartī used to call them his younger brothers because both of them were very devoted to the brāhmaṇas and were very respectable gentlemen. Similarly, they used to call him Dādā Cakravartī, addressing him as an elder brother brāhmaṇa. Raghunātha dāsa, however, was almost the same age as Lord Śrī Caitanya Mahāprabhu. Generally a grandchild may joke about his grandfather. Therefore Śrī Caitanya Mahāprabhu took advantage of the relationship between His grandfather and Raghunātha dāsa's father and uncle to speak in a joking way.





TEXT 196





cakravartīra duhe haya bhrātṛ-rūpa dāsa



ataeva tāre āmi kari parihāsa



SYNONYMS



*cakravartīra*-of Nīlāmbara Cakravartī; *duhe*-both; *haya*-are; *bhrātṛ*-rūpa dāsa-servants as younger brothers; *ataeva*-therefore; *tāre*-unto them; *āmi*-I; *kari parihāsa*-say something jokingly.



TRANSLATION



"Since your father and his elder brother are younger brothers of Nīlāmbara Cakravartī, I may joke about them in this way.





TEXT 197





tomāra bāpa-jyeṭhā--viṣaya-viṣṭhā-gartera kīḍā



sukha kari' māne viṣaya-viṣera mahā-pīḍā



SYNONYMS



*tomāra*-your; *bāpa*-father; *jyeṭhā*-his elder brother; *viṣaya*-of material enjoyment; *viṣṭhā*-stool; *gartera*-of the ditch; *kīḍā*-worms; *sukha kari'*-as happiness; *māne*-they consider; *viṣaya*-of material enjoyment; *viṣera*-of the poison; *mahā-pīḍā*-the great disease.



TRANSLATION



"My dear Raghunātha dāsa, your father and his elder brother are just like worms in stool in the ditch of material enjoyment, for the great disease of the poison of material enjoyment is what they consider happiness.



PURPORT



When a man is attached to material enjoyment, he is attached to many miserable conditions, but nevertheless he accepts his condemned position as one of happiness. Sense enjoyment is so strong for such a person that he cannot give it up, exactly as a worm in stool cannot give up the stool. From the spiritual point of view, when a person is too absorbed in material enjoyment, he is exactly like a worm in stool. Although such a position is utterly miserable to the eyes of liberated souls, the materialistic enjoyer is greatly attached to it.





TEXT 198





yadyadi brahmaṇya kare brāhmaṇera sahāya



'śuddha-vaiṣṇava' nahe, haye 'vaiṣṇavera prāya'



SYNONYMS



*yadyapi*-although; *brahmaṇya kare*-give charity to the brāhmaṇas; *brāhmaṇera sahāya*-great helpers to the brāhmaṇas; *śuddha*-vaiṣṇava-pure Vaiṣṇavas; *nahe*-not; *haye*-they are; *vaiṣṇavera prāya*-almost like Vaiṣṇavas.



TRANSLATION



"Although your father and uncle are charitable to brāhmaṇas and greatly help them, they are nevertheless not pure Vaishnavas. However, they are almost like Vaiṣṇavas.



PURPORT



As stated by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya, some people, usually very rich men, dress like Vaiṣṇavas and give charity to brāhmaṇas. They are also attached to Deity worship, but because of their attachment to material enjoyment, they cannot be pure Vaiṣṇavas. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam. The pure Vaiṣṇava has no desire for material enjoyment. That is the basic qualification of a pure Vaiṣṇava. There are men, especially rich men, who regularly worship the Deity, give charity to brāhmaṇas and are pious in every respect, but they cannot be pure Vaiṣṇavas. Despite their outward show of Vaiṣṇavism and charity, their inner desire is to enjoy a higher standard of material life. Raghunātha dāsa's father, Govardhana, and uncle, Hiraṇya dāsa, were both very charitable to brāhmaṇas. Indeed, the brāhmaṇas from the Gauḍīya district were practically dependent upon them. Thus they were accepted as very pious gentlemen. However, they presented themselves as Vaiṣṇavas to the eyes of people in general, although from a purely spiritual point of view they were ordinary human beings, not pure Vaiṣṇavas. Actual Vaiṣṇavas considered them almost Vaiṣṇavas, not pure Vaiṣṇavas. In other words, they were kaniṣṭha-adhikārīs, for they were ignorant of higher Vaiṣṇava regulative principles. Nevertheless, they could not be called viṣayīs, or blind materialistic enjoyers.





TEXT 199





tathāpi viṣayera svabhāva--kare mahā-andha



sei karma karāya, yāte haya bhava-bandha



SYNONYMS



*tathāpi*-still; *viṣayera svabhāva*-the potency of material enjoyment; *kare mahā*-andha-makes one completely blind; *sei karma karāya*-causes one to act in that way; *yāte*-by which; *haya*-there is; *bhava-bandha*-the bondage of birth and death.



TRANSLATION



"Those who are attached to materialistic life and are blind to spiritual life must act in such a way that they are bound to repeated birth and death by the actions and reactions of their activities.



PURPORT



As clearly stated in *Bhagavad-gītā* (3.9), yajñārthāt karmaṇo 'nyatra loko 'yam-karma-bandhanaḥ: if one does not act as a pure devotee, whatever acts he per forms will produce reactions of fruitive bondage (karma-bandhanaḥ). In *Śrīmad-Bhāgavatam* it is said:





nūnaṁ pramattaḥ kurute vikarma

yad-indriya-prīta ya āpṛṇoti

na sādhu manye yata ātmano 'yam

asann api kleśada āsa dehaḥ



"A materialistic person, madly engaged in activities for sense enjoyment, does not know that he is entangling himself in repeated birth and death and that his body, although temporary, is full of miseries." (*Śrīmad-Bhāgavatam* 5.5.4) A viṣayī, a person blindly caught in a web of materialistic life, remains in the cycle of birth and death perpetually. Such a person cannot understand how to execute pure devotional service, and therefore he acts as a karmī, jñānī, yogī or something else, according to his desire, but he does not know that the activities of karma, jñāna and yoga simply bind one to the cycle of birth and death.





TEXT 200





hena 'viṣaya' haite kṛṣṇa uddhārilā tomā'



kahana nā yāya kṛṣṇa-



kṛpāra mahimā"



SYNONYMS



*hena viṣaya*-such a fallen condition of material enjoyment; *haite*-from; *kṛṣṇa*-Lord Kṛṣṇa; *uddhārilā tomā'*-has delivered you; *kahana nā yāya*-cannot be described; *kṛṣṇa-kṛpāra*-of the mercy of Lord Kṛṣṇa; *mahimā*-the glories.



TRANSLATION



"By His own free will, Lord Kṛṣṇa has delivered you from such a condemned materialistic life. Therefore the glories of Lord Kṛṣṇa's causeless mercy cannot be expressed."



PURPORT



in the Brahma-saṁhitā (5.54) it is said, karmāṇi nirdahati kintu ca bhakti-bha-jām. Lord Kṛṣṇa is so merciful that He can stop the reaction of karma for His devotee. Everyone-from a small insect called indra-gopa up to Indra, the King of heaven-is bound by the reactions of fruitive activities.





yas tv indra-gopam athavendram aho sva-karma-

bandhānurūpa-phala-bhājanam ātanoti

karmāṇi nirdahati kintu ca bhakti-bhājāṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi



Everyone, whether like an insect or the King of heaven, is entangled and bound by the actions and reactions of his karma However, when one becomes a pure devotee, free from material desires and from bondage to karma, jñāna and yoga, one is freed from material actions and reactions by the causeless mercy of Kṛṣṇa. One cannot express sufficient gratitude to Kṛṣṇa for being freed from the materialistic way of life.





TEXT 201





raghunāthera kṣīṇatā-mālinya dekhiyā



svarūpere kahena prabhu kṛpārdra-citta hañā



SYNONYMS



*raghunāthera*-of Raghunātha dāsa; *kṣīṇatā*-thinness; *mālinya*-dirty condition of the body; *dekhiyā*-seeing; *svarūpere kahena*-said to Svarūpa Dāmodara Gosvāmī; *prabhu*-Lord Caitanya Mahāprabhu kṛpā-out of mercy; *ārdra*-melted; *citta*-heart; *hañā*-being.



TRANSLATION



Seeing Raghunātha dāsa skinny and dirty because of having traveled for twelve days and fasted, Lord Śrī Caitanya Mahāprabhu, His heart melting due to causeless mercy, spoke to Svarūpa Dāmodara.





TEXT 202





"ei raghunāthe āmi saṅpinu tomāre



putra-bhṛtya-rūpe tumi kara aṅgīkāre



SYNONYMS



*ei raghunāthe*-this Raghunātha dāsa; *āmi*-I; *saṅpinu tomāre*-am entrusting to you; *putra*-son; *bhṛtya*-servant; *rūpe*-as; *tumi*-you (Svarūpa Dāmodara Gosvāmī); *kara aṅgīkāre*-please accept.



TRANSLATION



"My dear Svarūpa," He said, "I entrust this Raghunātha dāsa to you. Please accept him as your son or servant.





TEXT 203





tina 'raghunātha'-nāma haya āmāra gaṇe



'svarūpera raghu'--āji haite ihāra nāme"



SYNONYMS



*tina raghunātha*-three Raghunāthas; *nāma*-named; *haya*-are; *āmāra gaṇe*-among My associates; *svarūpera raghu*-the Raghunātha of Svarūpa Dāmodara; *āji haite*-from this day; *ihāra*-of this one; *nāme*-the name.



TRANSLATION



"There are now three Raghunāthas among My associates. From this day forward, this Raghunātha should be known as the Raghu of Svarūpa Dāmodara."



PURPORT



Lord Śrī Caitanya Mahāprabhu had three Raghus among His associates-Vaidya Raghunātha (vide *Ādi-līlā* 11.22), Bhaṭṭa Raghunātha and Dāsa Raghunātha. Dāsa Raghunātha became celebrated as the Raghunātha of Svarūpa.





TEXT 204





eta kahi' raghunāthera hasta dharilā



svarūpera haste tāṅre samarpaṇa kailā



SYNONYMS



*eta kahi'*-saying this; *raghunāthera*-of Raghunātha dāsa; *hasta dharilā*-caught the hand; *svarūpera haste*-in the hands of Svarūpa Dāmodara; *tāṅre*-him; *samarpaṇa kailā*-entrusted.



TRANSLATION



Saying this, Śrī Caitanya Mahāprabhu grasped the hand of Raghunātha dāsa and entrusted him to the hands of Svarūpa Dāmodara Gosvāmī.





TEXT 205





svarūpa kahe,--'mahāprabhura ye ājñā haila'



eta kahi' raghunāthe punaḥ āliṅgila



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara said; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *ye*-whatever; *ājñā*-order; *haila*-there is; *eta kahi'*-saying this; *raghunāthe*-Raghunātha dāsa; *punaḥ*-again; *āliṅgila*-he embraced.



TRANSLATION



Svarūpa Dāmodara Gosvāmī accepted Raghunātha dāsa, saying, "Śrī Caitanya Mahāprabhu, whatever You order is accepted." He then embraced Raghunātha dāsa again.





TEXT 206





caitanyera bhakta-vātsalya kahite nā pāri



govindere kahe raghunāthe dayā kari'



SYNONYMS



*caitanyera*-of Lord Śrī Caitanya Mahāprabhu; *bhakta*-vātsalya-affection for devotees; *kahite nā pāri*-I cannot express properly; *govindere*-to Govinda; *kahe*-He said; *raghunāthe*-upon Raghunātha; *dayā kari'*-being very merciful.



TRANSLATION



I cannot properly express the affection of Śrī Caitanya Mahāprabhu for His devotees. Being merciful toward Raghunātha dāsa, the Lord spoke as follows to Govinda.





TEXT 207





"pathe iṅha kariyāche bahuta laṅghana



kata-dina kara ihāra bhāla santarpaṇa"



SYNONYMS



*pathe*-on the way; *iṅha*-this Raghunātha dāsa; *kariyāche*-has done; *bahuta*-much; *laṅghana*-fasting and difficult endeavor; *kata-dina*-for some days; *kara*-do; *ihāra*-of him; *bhāla*-good; *santarpaṇa*-attention.



TRANSLATION



"On the way, Raghunātha dāsa has fasted and undergone hardships for many days. Therefore, take good care of him for some days so that he may eat to his satisfaction."





TEXT 208





raghunāthe kahe--"yāñā, kara sindhu-snāna



jagannātha dekhi' āsi' karaha bhojana"



SYNONYMS



*raghunāthe kahe*-He said to Raghunātha dāsa; *yāñā*-going; *kara sindhu*-snāna-bathe in the sea; *jagannātha dekhi'*-after seeing Lord Jagannātha; *āsi'*-after coming; *karaha bhojana*-take your meal.



TRANSLATION



Then Śrī Caitanya Mahāprabhu told Raghunātha dāsa, "Go bathe in the sea. Then see Lord Jagannātha in the temple and return here to take your meal."





TEXT 209





eta bali' prabhu madhyāhna karite uṭhilā



raghunātha-dāsa saba bhaktere mililā



SYNONYMS



*eta bali'*-after saying this; *prabhu*-Śrī Caitanya Mahāprabhu; *madhyāhna karite*-for performing His midday duties; *uṭhilā*-got up; *raghunātha*-dāsa-Raghunātha dāsa; *saba*-all; *bhaktere*-devotees; *mililā*-met.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu got up and went to perform His midday duties, and Raghunātha met all the devotees present.





TEXT 210





raghunāthe prabhura kṛpā dekhi, bhakta-gaṇa



vismita hañā kare tāṅra bhāgya-praśaṁsana



SYNONYMS



*raghunāthe*-unto Raghunātha dāsa; *prabhura*-of Śrī Caitanya Mahāprabhu; *kṛpā*-mercy; *dekhi*-seeing; *bhakta-gaṇa*-all the devotees; *vismita*-struck with wonder; *hañā*-being; *kare*-do; *tāṅra*-his; *bhāgya*-fortune; *praśaṁsana*-praise.



TRANSLATION



Having seen the causeless mercy of Śrī Caitanya Mahāprabhu upon Raghunātha dāsa, all the devotees, struck with wonder, praised his good fortune.





TEXT 211





raghunātha samudre yāñā snāna karilā



jagannātha dekhi' punaḥ govinda-pāśa āilā



SYNONYMS



*raghunātha*-Raghunātha dāsa; *samudre*-to the sea; *yāñā*-going; *snāna karilā*-took a bath; *jagannātha dekhi'*-after seeing Lord Jagannātha; *punaḥ*-again; *govinda*-pāśa āilā-came to Govinda.



TRANSLATION



Raghunātha dāsa took his bath in the sea and saw Lord Jagannātha. Then he returned to Govinda, the personal servant of Śrī Caitanya Mahāprabhu.





TEXT 212





prabhura avaśiṣṭa pātra govinda tāṅre dilā



ānandita hañā raghunātha prasāda pāilā



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *avaśiṣṭa pātra*-a plate of remnants of food; *govinda*-the personal servant of the Lord; *tāṅre*-to him; *dilā*-offered; *ānandita hañā*-becoming very happy; *raghunātha*-Raghunātha dāsa; *prasāda pāilā*-accepted the prasāda.



TRANSLATION



Govinda offered him a plate with the remnants of food left by Śrī Caitanya Mahāprabhu, and Raghunātha dāsa accepted the prasāda with great happiness.





TEXT 213





ei-mata rahe teṅha svarūpa-caraṇe



govinda prasāda tāṅre dila pañca dine



SYNONYMS



*ei-mata*-in this way; *rahe*-remained; *teṅha*-he; *svarūpa*-caraṇe-under the shelter of Svarūpa Dāmodara Gosvāmī; *govinda*-the personal servant of Śrī Caitanya Mahāprabhu; *prasāda*-the remnants of the food of Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *dila*-gave; *pañca dine*-for five days.



TRANSLATION



Raghunātha dāsa stayed under the care of Svarūpa Dāmodara Gosvāmī, and Govinda supplied him remnants of Śrī Caitanya Mahāprabhu's food for five days.





TEXT 214





āra dina haite 'puṣpa-añjali' dekhiyā



siṁha-dvāre khāḍā rahe bhikṣāra lāgiyā



SYNONYMS



*āra dina*-the next day; *haite*-from; *puṣpa-añjali*-the ceremony of offering flowers to the Lord; *dekhiyā*-after seeing; *siṁha*-dvāre-at the main gate; *khāḍā rahe*-remains standing; *bhikṣāra lāgiyā*-for begging some alms.



TRANSLATION



Beginning from the sixth day, Raghunātha dāsa would stand at the gate known as Siṁha-dvāra to beg alms after the puṣpa-añjali ceremony, in which flowers were offered to the Lord.





TEXT 215





jagannāthera sevaka yata--'viṣayīra gaṇa'



sevā sāri' rātrye kare gṛhete gamana



SYNONYMS



*jagannāthera*-of Lord Jagannātha; *sevaka*-servants; *yata*-all; *viṣayīra gaṇa*-generally known as viṣayī; *sevā sāri'*-after finishing their service; *rātrye*-at night; *kare*-do; *gṛhete gamana*-returning home.



TRANSLATION



After finishing their prescribed duties, the many servants of Lord Jagannātha, who are known as viṣayīs, return home at night.





TEXT 216





siṁha-dvāre annārthī vaiṣṇave dekhiyā



pasārira ṭhāñi anna dena kṛpā ta' kariyā



SYNONYMS



*siṁha*-dvāre-at the Siṁha gate; *anna-arthī*-in need of some eatables; *vaiṣṇave*-Vaiṣṇavas; *dekhiyā*-seeing; *pasārira ṭhāñi*-from the shopkeepers; *anna dena*-deliver some eatables; *kṛpā ta' kariyā*-out of mercy.



TRANSLATION



If they see a Vaiṣṇava standing at the Siṁha-dvāra begging alms, out of mercy they arrange with the shopkeepers to give him something to eat.





TEXT 217





ei-mata sarva-kāla āche vyavahāra



niṣkiñcana bhakta khāḍā haya siṁha-dvāra



SYNONYMS



*ei-mata*-in this way; *sarva-kāla*-for all time; *ache*-is; *vyavahāra*-the etiquette; *niṣkiñcana bhakta*-a devotee who has no other support; *khāḍā haya*-stands; *siṁha*-dvāra-at the gate known as Siṁha-dvāra.



TRANSLATION



Thus it is a custom for all time that a devotee who has no other means of support stands at the Siṁha-dvāra gate to receive alms from the servants.





TEXT 218





sarva-dina karena vaiṣṇava nāma-saṅkīrtana



svacchande karena jagannātha daraśana



SYNONYMS



*sarva-dina*-the whole day; *karena*-performs; *vaiṣṇava*-a Vaiṣṇava; *nāma*-saṅkīrtana-chanting of the holy name of the Lord; *svacchande*-with full freedom; *karena*-does; *jagannātha daraśana*-seeing Lord Jagannātha. freedom; *karena*-does; *jagannātha daraśana*-seeing Lord Jagannātha.



TRANSLATION



A completely dependent Vaiṣṇava thus chats the holy name of the Lord all day and sees Lord Jagannātha with full freedom.





TEXT 219





keha chatre māgi' khāya, yebā kichu pāya



keha rātre bhikṣā lāgi' siṁha-dvāre raya



SYNONYMS



*keha*-some; *chatre*-at the almshouse; *māgi'*-begging; *khāya*-eat; *yeba*-whatever; *kichu*-little; *pāya*-they receive; *keha*-some; *rātre*-at night; *bhikṣā lāgi'*-for begging alms; *siṁha*-dvāre raya-stand at the gate known as Siṁha-dvāra.



TRANSLATION



It is a custom for some Vaiṣṇavas to beg from the charity booths and eat whatever they obtain, whereas others stand at night at the Siṁha-dvāra gate, begging alms from the servants.





TEXT 220





mahāprabhura bhakta-gaṇera vairāgya pradhāna



yāhā dekhi' prīta hana gaura-bhagavān



SYNONYMS



*mahāprabhura*-of Śrī Caitanya Mahāprabhu; *bhakta-gaṇera*-of the devotees; *vairāgya*-renunciation; *pradhāna*-the basic principle; *yāhā dekhi'*-seeing which; *prīta hana*-becomes satisfied; *gaura-bhagavān*-Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead.



TRANSLATION



Renunciation is the basic principle sustaining the lives of Śrī Caitanya Mahāprabhu's devotees. Seeing this renunciation, Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, is extremely satisfied.



PURPORT



Anyone, whether an ordinary materialistic person or a pure devotee, can understand the behavior of Śrī Caitanya Mahāprabhu's devotees if he studies it minutely. One will thus find that the devotees of Śrī Caitanya Mahāprabhu are not at all attached to any kind of material enjoyment. They have completely given up sense enjoyment to engage fully in the service of Lord Śrī Kṛṣṇa and dedicate their lives and souls to serving Kṛṣṇa without material desires. Because their devotional service is free from material desires, it is unimpeded by material circumstances. Although ordinary men have great difficulty understanding this attitude of the devotees, it is greatly appreciated by the Supreme Personality of Godhead, Lord Śrī Caitanya Mahāprabhu.





TEXT 221





prabhure govinda kahe,--"raghunātha 'prasāda' nā laya



rātrye siṁha-dvāre khāḍā hañā māgi' khāya"



SYNONYMS



*prabhure*-unto Lord Śrī Caitanya Mahāprabhu; *govinda kahe*-Govinda said; *raghunātha*-Raghunātha dāsa; *prasāda nā laya*-does not take prasāda; *rātrye*-at night; *siṁha*-dvāre-at the Siṁha-dvāra gate; *khāḍā hañā*-standing; *māgi'*-begging; *khāya*-he eats.



TRANSLATION



Govinda said to Śrī Caitanya Mahāprabhu, "Raghunātha dāsa no longer takes prasāda here. Now he stands at the Siṁha-dvāra, where he begs some alms to eat."





TEXT 222





śuni' tuṣṭa hañā prabhu kahite lāgila



"bhāla kaila, vairāgīra dharma ācarila



SYNONYMS



*śuni'*-hearing; *tuṣṭa hañā*-being very satisfied; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kahite lāgila*-began to say; *bhāla kaila*-he has done well; *vairāgīra*-of a person in the renounced order; *dharma*-the principles; *ācarila*-he has performed.



TRANSLATION



When Śrī Caitanya Mahāprabhu heard this, He was greatly satisfied. "Raghunātha dāsa has done well," He said."He has acted suitably for a person in the renounced order.





TEXT 223





vairāgī karibe sadā nāma-saṅkīrtana



māgiyā khāñā kare jīvana rakṣaṇa



SYNONYMS



*vairāgī*-a person in the renounced order; *karibe*-will do; *sadā*-always; *nāma*-saṅkīrtana-chanting of the holy name of the Lord; *māgiyā*-by begging; *khāñā*-eating; *kare jīvana rakṣaṇa*-he sustains his life.



TRANSLATION



"A person in the renounced order should always chant the holy name of the Lord. He should beg some alms to eat, and he should sustain his life in this way.



PURPORT



As stated in the *Hari-bhakti-vilāsa* at the end of the Twentieth Vilāsa (366, 379, 382):





kṛtyānyetāni tu prāyo

gṛhiṇāṁ dhanināṁ satām

likhitāni na tu tyakta-

parigraha-mahātmanām



prabhāte cārdha-rātre ca

madhyāhne divasa-kṣaye

kīrtayanti hariṁ ye vai

te taranti bhavārṇavam



evam ekāntināṁ prāyaḥ

kīrtanaṁ smaraṇaṁ prabhoḥ

kurvatāṁ parama-prītyā

kṛtyam anyan na rocate



A well-to-do householder Vaiṣṇava cannot live like a person in the renounced order who completely takes shelter of the holy name. Such a householder should chant the holy name of Kṛṣṇa in the morning, at midday and in the evening. Then he will be able to cross beyond nescience. Pure devotees in the renounced order, however, who fully surrender to the lotus feet of Kṛṣṇa, should chant the holy name of the Lord with great love and faith, always thinking of Kṛṣṇa's lotus feet. They should have no other occupation than chanting the holy name of the Lord. In the Bhakti-sandarbha, Śrīla Jīva Gosvāmī says:





yadyapi śrī-bhāgavata-mate pañca-rātrādivad-arcana-mārgasyāvaśyakatvaṁ nāsti, tad vināpi śaraṇāpattyādīnām ekatareṇāpi puruṣārtha-siddher abhihitatvāt.





TEXT 224





vairāgī hañā yebā kare parāpeksā



kārya-siddhi nahe, kṛṣṇa karena upekṣā



SYNONYMS



*vairāgī hañā*-being in the renounced order; *yebā*-anyone who; *kare*-does; *parāpekṣā*-dependence on others; *kārya-siddhi nahe*-he does not become successful; *kṛṣṇa*-Lord Kṛṣṇa; *karena upekṣā*-neglects.



TRANSLATION



"A vairāgī [a person in the renounced order] should not depend on others. 'If he does so, he will be unsuccessful, and he will be neglected by Kṛṣṇa.





TEXT 225





vairāgī hañā kare jihvāra lālasa



paramārtha yāya, āra haya rasera vaśa



SYNONYMS



*vairāgī hañā*-being in the renounced order; *kare*-does; *jihvāra*-of the tongue; *lālasa*-lust; *parama-artha*-the goal of life; *yāya*-goes; *āra*-and; *haya*-becomes; *rasera vaśa*-dependent on taste.



TRANSLATION



"If a renunciant is eager for his tongue to taste different foods, his spiritual life will be lost, and he will be subservient to the tastes of his tongue.





TEXT 226





vairāgīra kṛtya--sadā nāma-saṅkīrtana



śāka-patra-phala-mūle udara-bharaṇa



SYNONYMS



*vairāgīra*-of a person in the renounced order; *kṛtya*-duty; *sadā*-always; *nāma*-saṅkīrtana-chanting the holy name of the Lord; *śāka*-vegetables; *patra*-leaves; *phala*-fruit; *mūle*-by roots; *udara*-bharaṇa-filling the belly.



TRANSLATION



"The duty of a person in the renounced order is to chant the Hare Kṛṣṇa mantra always. He should satisfy his belly with whatever vegetables, leaves, fruits and roots are available.





TEXT 227





jihvāra lālase yei iti-uti dhāya



śiśnodara-parāyaṇa kṛṣṇa nāhi pāya"



SYNONYMS



*jihvāra*-of the tongue; *lālase*-because of greed; *yei*-anyone who; *iti*-uti-here and there; *dhāya*-goes; *śiśna*-genitals; *udara*-belly; *parāyaṇa*-devoted to; *kṛṣṇa*-Lord Kṛṣṇa; *nāhi pāya*-does not get.



TRANSLATION



"One who is subservient to the tongue and who thus goes here and there, devoted to the genitals and the belly, cannot attain Kṛṣṇa."





TEXT 228





āra dina raghunātha svarūpa-caraṇe



āpanāra kṛtya lāgi' kailā nivedane



SYNONYMS



*āra dina*-the next day; *raghunātha*-Raghunātha dāsa; *svarūpa*-caraṇe-unto the lotus feet of Svarūpa Dāmodara Gosvāmī; *āpanāra*-his; *kṛtya*-duty; *lāgi'*-for; *kailā nivedane*-submitted.



TRANSLATION



The next day, Raghunātha dāsa inquired at the lotus feet of Svarūpa Dāmodara about his duty.





TEXT 229





"ki lāgi' chāḍāilā ghara, nā jāni uddeśa



ki mora kartavya, prabhu kara upadeśa"



SYNONYMS



*ki lāgi'*-for what reason; *chāḍāilā ghara*-have I been obliged to give up my household life; *nā jāni*-I do not know; *uddeśa*-the purpose; *ki*-what; *mora kartavya*-my duty; *prabhu*-my dear Lord; *kara upadeśa*-please give instruction.



TRANSLATION



"I do not know why I have given up household life," he said."What is my duty? Kindly give me instructions."





TEXT 230





prabhura āge kathā-mātra nā kahe raghunātha



svarūpa-govinda-dvārā kahā ya nija-vāt



SYNONYMS



*prabhura āge*-in front of Śrī Caitanya Mahāprabhu; *kathā-mātra*-any speaking; *nā kahe*-does not say; *raghunātha*-Raghunātha dāsa; *svarūpa*-govinda-dvārā-through Govinda and Svarūpa Dāmodara Gosvāmī; *kahāya*-he informs; *nija*-vāt-his intention.



TRANSLATION



Raghunātha dāsa never even spoke a word before the Lord. Instead, he informed the Lord of his desires through Svarūpa Dāmodara Gosvāmī and Govinda.





TEXT 231





prabhura āge svarūpa nivedilā āra dine



raghunātha nivedaya prabhura caraṇe



SYNONYMS



*prabhura āge*-in front of Śrī Caitanya Mahāprabhu; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *nivedilā*-submitted; *āra dine*-on the next day; *raghunātha nivedaya*-Raghunātha dāsa inquires; *prabhura caraṇe*-at the lotus feet of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



The next day, Svarūpa Dāmodara Gosvāmī submitted to Lord Śrī Caitanya Mahāprabhu,"Raghunātha dāsa has this to say at Your lotus feet.





TEXT 232





"ki mora kartavya, muñi nā jāni uddeśa



āpani śrī-mukhe more kara upadeśa"



SYNONYMS



*ki*-what; *mora kartavya*-my duty; *muñi*-I; *nā jāni*-do not know; *uddeśa*-the goal of my life; *āpani*-personally; *śrī*-mukhe-through Your transcendental mouth; *more*-unto me; *kara upadeśa*-please give instructions.



TRANSLATION



"I do not know my duty or the goal of my life. Therefore, please personally give me instructions from Your transcendental mouth.' "





TEXT 233





hāsi' mahāprabhu raghunāthere kahila



"tomāra upadeṣṭā kari' svarūpere dila



SYNONYMS



*hāsi'*-smiling; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *raghunāthere*-to Raghunātha dāsa; *kahila*-said; *tomāra*-your; *upadeṣṭā*-instructor; *kari'*-as; *svarūpere dila*-I have appointed Svarūpa Dāmodara Gosvāmī.



TRANSLATION



Smiling, Śrī Caitanya Mahāprabhu told Raghunātha dāsa,"I have already appointed Svarūpa Dāmodara Gosvāmī as your instructor.





TEXT 234





'sādhya'-'sādhana'-tattva śikha iṅhāra sthāne



āmi tata nāhi jāni, iṅho yata jāne



SYNONYMS



*sādhya*-duty; *sādhana*-how to execute it; *tattva*-truth; *śikha*-learn; *iṅhāra sthāne*-from him; *āmi*-I; *tata*-so much; *nāhi jāni*-do not know; *iṅho*-he; *yata*-as much as; *jāne*-knows.



TRANSLATION



"You may learn from him what your duty is and how to discharge it. I do not know as much as he.





TEXT 235





tathāpi āmāra ājñā ya śraddhā yadi haya



āmāra ei vākye tabe kariha niścaya



SYNONYMS



*tathāpi*-still; *āmāra ājñā ya*-in My instruction; *śraddhā*-faith; *yadi*-if; *haya*-there is; *āmāra*-My; *ei*-these; *vākye*-by words; *tabe*-then; *kariha niścaya*-you can ascertain.



TRANSLATION



"Nevertheless, if you want to take instructions from Me with faith and love, you may ascertain your duties from the following words.





TEXT 236





grāmya-kathā nā śunibe, grāmya-vārtā nā kahibe



bhāla nā khāibe āra bhāla nā paribe



SYNONYMS



*grāmya*-kathā-ordinary talks of common men; *nā śunibe*-never hear; *grāmya*-vārtā-ordinary news; *nā kahibe*-do not speak; *bhāla*-well; *nā khāibe*-do not eat; *āra*-and; *bhāla*-nicely; *nā paribe*-do not dress.



TRANSLATION



"Do not talk like people in general or hear what they say. You should not eat very palatable food, nor should you dress very nicely.





TEXT 237





amānī mānada hañā kṛṣṇa-nāma sadā la'be



vraje rādhā-kṛṣṇa-sevā mānase karibe



SYNONYMS



*amānī*-not expecting any respect; *māna*-da-offering respect to others; *hañā*-becoming; *kṛṣṇa-nāma*-the holy name of the Lord; *sadā*-always; *la'be*-you should chant; *vraje*-in Vṛndāvana; *rādhā*-kṛṣṇa-sevā-service to Rādhā and Kṛṣṇa; *mānase*-within the mind; *karibe*-you should do.



TRANSLATION



"Do not expect honor, but offer all respect to others. Always chant the holy name of Lord Kṛṣṇa, and within your mind render service to Rādhā and Kṛṣṇa in Vṛndāvana.



PURPORT



Śrīla Bhaktivinoda Ṭhākura says in his Amṛta-pravāha-bhāṣya that when a man and woman are married, they beget children and are thus entangled in family life. Talk concerning such family life is called grāmya-kathā. A person in the renounced order never indulges in either hearing or talking about such subjects. He should not eat palatable dishes, since that is unfit for a person in the renounced order. He should show all respect to others, but should not expect respect for himself. In this way, one should chant the holy name of the Lord and think of how to serve Rādhā and Kṛṣṇa in Vṛndāvana.





TEXT 238





ei ta' saṅkṣepe āmi kailuṅ upadeśa



svarūpera ṭhāñi ihāra pāibe viśeṣa



SYNONYMS



*ei*-this; *ta'*-certainly; *saṅkṣepe*-in brief; *āmi*-I; *kailuṅ upadeśa*-have given instruction; *svarūpera ṭhāñi*-from Svarūpa Dāmodara; *ihāra*-of this instruction; *pāibe*-you will get; *viśeṣa*-all details.



TRANSLATION



"I have briefly given you My instructions. Now you will get all details about them from Svarūpa Dāmodara.





TEXT 239





tṛṇād api sunīcena



taror iva sahiṣṇunā



amāninā mānadena



kīrtanīyaḥ sadā hariḥ"



SYNONYMS



*tṛṇāt api*-than downtrodden grass; *sunīcena*-being lower; *taroḥ*-than a tree; *iva*-indeed; *sahiṣṇunā*-with more tolerance; *amāninā*-without being puffed up by false pride; *mānadena*-giving respect to all; *kīrtanīyaḥ*-to be chanted; *sadā*-always; *hariḥ*-the holy name of the Lord.



TRANSLATION



"One who thinks himself lower than grass, who is more tolerant tha a tree, and who does not expect personal honor but is always prepared to give respect to others, can very easily always chant the holy name of the Lord."





TEXT 240





eta śuni' raghunātha vandilā caraṇa



mahāprabhu kailā tāṅre kṛpā-āliṅgana



SYNONYMS



*eta śuni'*-hearing this; *raghunātha*-Raghu nātha dāsa; *vandilā caraṇa*-offered prayers to the lotus feet; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kailā*-did; *tāṅre*-him; *kṛpā-āliṅgana*-embracing out of mercy.



TRANSLATION



Having heard this, Raghunātha dāsa offered prayers at the lotus feet of Śrī Caitanya Mahāprabhu, and the Lord, with great mercy, embraced him.





TEXT 241





punaḥ samarpilā tāṅre svarūpera sthāne



'antaraṅga-sevā' kare svarūpera sane



SYNONYMS



*punaḥ*-again; *samarpilā*-handed over; *tāṅre*-him; *svarūpera sthāne*-to Svarūpa Dāmodara; *antaraṅga-sevā*-very confidential service; *kare*-he renders; *svarūpera sane*-with Svarūpa Dāmodara.



TRANSLATION



Śrī Caitanya Mahāprabhu again entrusted him to Svarūpa Dāmodara. Thus Raghunātha dāsa rendered very confidential service with Svarūpa Dāmodara Gosvāmī.



PURPORT



Antaraṅga-sevā refers to service performed in one's spiritual body. Svarūpa Dāmodara Gosvāmī was formerly Lalitādevī. Raghunātha dāsa Gosvāmī, who was among his assistants, now also began to serve Rādhā and Kṛṣṇa within his mind.





TEXT 242





hena-kāle āilā saba gauḍera bhakta-gaṇa



pūrvavat prabhu sabāya karilā milana



SYNONYMS



*hena*-kāle-at this time; *āilā*-came; *saba*-all; *gauḍera bhakta*-gaṇa-devotees from Bengal; *pūrva*-vat-as formerly; *prabhu*-Śrī Caitanya Mahāprabhu; *sabāya*-every one of them; *karilā milana*-met.



TRANSLATION



At this time, all the devotees from Bengal arrived, and, as previously, Śrī Caitanya Mahāprabhu met them with great feeling.





TEXT 243





sabā lañā kailā prabhu guṇḍicā-mārjana



sabā lañā kailā prabhu vanya-bhojana



SYNONYMS



*sabā lañā*-taking all of them; *kailā*-performed; *prabhu*-Śrī Caitanya Mahāprabhu; *guṇḍicā*-mārjana-washing of the Guṇḍicā temple; *sabā lañā*-with all of them; *kailā*-performed; *prabhu*-Śrī Caitanya; *vanya*-bhojana-eating in the garden.



TRANSLATION



As He had previously done, He cleansed the Guṇḍicā temple and held a picnic feast in the garden with the devotees.





TEXT 244





ratha-yātrāya sabā lañā karilā nartana



dekhi' raghunāthera camatkāra haila mana



SYNONYMS



*ratha*-yātrāya-during the Ratha-yātrā performance; *sabā lañā*-taking all of them; *karilā nartana*-danced; *dekhi'*-seeing; *raghunāthera*-of Raghunātha dāsa; *camatkāra*-struck with wonder; *haila*-became; *mana*-the mind.



TRANSLATION



The Lord again danced with the devotees during the Ratha-yātrā festival. Seeing this, Raghunātha dāsa was struck with wonder.





TEXT 245





raghunātha-dāsa yabe sabāre mililā



advaita-ācārya tāṅre bahu kṛpā kailā



SYNONYMS



*raghunātha*-dāsa-Raghunātha dāsa; *yabe*-when; *sabāre mililā*-met all the devotees; *advaita-ācārya*-Advaita Ācārya; *tāṅre*-unto him; *bahu*-much; *kṛpā*-mercy; *kailā*-did.



TRANSLATION



When Raghunātha dāsa met all the devotees, Advaita Ācārya showed him great mercy.





TEXT 246





śivānanda-sena tāṅre kahena vivaraṇa



tomā laite tomāra pitā pāṭhāila daśa jana



SYNONYMS



*śivānanda*-sena-Śivānanda Sena; *tāṅre*-unto him; *kahena*-says; *vivarana*-description; *tomā laite*-to take you; *tomāra pitā*-your father; *pāṭhāila*-sent; *daśa jana*-ten men.



TRANSLATION



He also met Śivānanda Sena, who informed him, "Your father sent ten men to take you away.





TEXT 247





tomāre pāṭhāite patrī pāṭhāila more



jhāṅkarā ha-ite tomā nā pāñā gela ghare



SYNONYMS



*tomāre*-you; *pāṭhāite*-to send back; *patrī*-letter; *pāṭhāila more*-sent to me; *jhāṅkarā ha*-ite-from Jhāṅkarā; *tomā*-you; *nā pāñā*-not getting; *gela ghare*-returned home.



TRANSLATION



"He wrote me a letter asking me to send you back, but when those ten men received no information about you, they returned home from Jhāṅkarā."





TEXT 248





cāri māsa rahi' bhakta-gaṇa gauḍe gelā



śuni' raghunāthera pitā manuṣya pāṭhāilā



SYNONYMS



*cāri māsa*-for four months; *rahi'*-remaining; *bhakta-gaṇa*-all the devotees; *gauḍe gelā*-returned to Bengal; *śuni'*-hearing; *raghunāthera pitā*-the father of Raghunātha dāsa; *manuṣya*-a man; *pāṭhāilā*-sent.



TRANSLATION



When all the devotees from Bengal returned home after staying at Jagannātha Purī for four months, Raghunātha dāsa's father heard about their arrival and therefore sent a man to Śivānanda Sena.





TEXT 249





se manuṣya śivānanda-senere puchila



"mahāprabhura sthāne eka 'vairāgī' dekhila



SYNONYMS



*se manuṣya*-that messenger; *śivānanda*-senere-from Śivānanda Sena; *puchila*-inquired; *mahāprabhura sthāne*-at the place of Śrī Caitanya Mahāprabhu; *eka vairāgī*-a person in the renounced order; *dekhila*-did you see.



TRANSLATION



That man inquired from Śivānanda Sena, "Did you see anyone in the renounced order at the residence of Śrī Caitanya Mahāprabhu?





TEXT 250





govardhanera putra teṅho, nāma--'raghunātha'



nīlācale paricaya āche tomāra sātha?"



SYNONYMS



*govardhanera*-of Govardhana; *putra*-the son; *teṅho*-he; *nāma*-named; *raghunātha*-Raghunātha dāsa; *nīlācale*-in Nīlācala; *paricaya āche*-is there acquaintance; *tomāra sātha*-with you.



TRANSLATION



"That person is Raghunātha dāsa, the son of Govardhana Majumadāra. Did you meet him in Nīlācala?"





TEXT 251





śivānanda kahe,--"teṅho haya prabhura sthāne



parama vikhyāta teṅho, kebā nāhi jāne



SYNONYMS



śivānanda kahe-Śivānanda Sena replied; *teṅho*-he; *haya*-is; *prabhura sthāne*-with Lord Śrī Caitanya Mahāprabhu; *parama vikhyāta*-very famous; *teṅho*-he; *kebā*-who; *nāhi jāne*-does not know.



TRANSLATION



Śivānanda Sena replied, "Yes, sir. Raghunātha dāsa is with Śrī Caitanya Mahāprabhu and is a very famous man. Who does not know him?





TEXT 252





svarūpera sthāne tāre kariyāchena samarpaṇa



prabhura bhakta-gaṇera teṅho haya prāṇa-sama



SYNONYMS



*svarūpera sthāne*-to Svarūpa Dāmodara; *tāre*-him; *kariyāchena samarpaṇa*-Lord Caitanya has given charge of; *prabhura*-of Śrī Caitanya Mahāprabhu; *bhakta-gaṇera*-of all the devotees; *teṅho*-he; *haya*-is; *prāṇa*-the life; *sama*-like.



TRANSLATION



"Śrī Caitanya Mahāprabhu has placed him under the charge of Svarūpa Dāmodara. Raghunātha dāsa has become just like the life of all the Lord's devotees.





TEXT 253





rātri-dina kare teṅho nāma-saṅkīrtana



kṣaṇa-mātra nāhi chāḍe prabhura caraṇa



SYNONYMS



*rātri-dina*-all day and night; *kare*-performs; *teṅho*-he; *nāma*-saṅkīrtana-chanting of the Hare Kṛṣṇa mantra; *kṣaṇa*-mātra-even for a moment; *nāhi chāḍe*-does not give up; *prabhura caraṇa*-the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



"He chants the Hare Kṛṣṇa mahā-mantra all day and night. He never gives up the shelter of Śrī Caitanya Mahāprabhu, not even for a moment.





TEXT 254





parama vairāgya tāra, nāhi bhakṣya-paridhāna



yaiche taiche āhāra kari' rākhaye parāṇa



SYNONYMS



*parama*-supreme; *vairāgya*-renunciation; *tāra*-his; *nāhi*-not; *bhakṣya*-eating; *paridhāna*-dressing; *yaiche taiche*-somehow or other; *āhāra kari'*-eating; *rākhaye parāṇa*-keeps life.



TRANSLATION



"He is in the supreme order of renounced life. Indeed, he does not care about eating or dressing. Somehow or other he eats and maintains his life.





TEXT 255





daśa-daṇḍa rātri gele 'puṣpāñjali' dekhiyā



siṁha-dvāre khāḍā haya āhāra lāgiyā



SYNONYMS



*daśa*-daṇḍa-ten daṇḍas (240 minutes); *rātri*-night; *gele*-having gone; *puṣpāñjali*-the puṣpāñjali performance; *dekhiyā*-after seeing; *siṁha*-dvāre-at the Siṁha-dvāra gate; *khāḍā haya*-stands; *āhāra lāgiyā*-to get some alms for eating.



TRANSLATION



"After ten daṇḍas [four hours] of the night have passed and Raghunātha dāsa has seen the performance of puṣpāñjali, he stands at the Siṁha-dvāra gate to beg some alms to eat.





TEXT 256





keha yadi deya, tabe karaye bhakṣaṇa



kabhu upavāsa, kabhu karaye carvaṇa"



SYNONYMS



*keha*-someone; *yadi*-if; *deya*-offers; *tabe*-then; *karaye bhakṣaṇa*-he eats; *kabhu*-sometimes; *upavāsa*-fasting; *kabhu*-sometimes; *karaye carvaṇa*-he chews.



TRANSLATION



"He eats if someone gives him something to eat. Sometimes he fasts, and sometimes he chews fried grains."





TEXT 257





eta śuni' sei manuṣya govardhana-sthāne



kahila giyā saba raghunātha-vivaraṇe



SYNONYMS



*eta śuni'*-hearing this; *sei manuṣya*-that messenger; *govardhana-sthāne*-to Govardhana Majumadāra; *kahila*-spoke; *giyā*-going; *saba*-everything; *raghunātha-vivaraṇe*-the description of Raghunātha dāsa.



TRANSLATION



After hearing this, the messenger returned to Govardhana Majumadāra and informed him all about Raghunātha dāsa.





TEXT 258





śuni' tāṅra mātā pitā duḥkhita ha-ila



putra-ṭhāñi dravya-manuṣya pāṭhāite mana kaila



SYNONYMS



*śuni'*-hearing; *tāṅra*-his; *mātā pitā*-father and mother; *duḥkhita ha*-ila-became very unhappy; *putra-ṭhāñi*-to their son; *dravya*-manuṣya-articles and men; *pāṭhāite*-to send; *mana kaila*-decided.



TRANSLATION



Hearing the description of Raghunātha dāsa's behavior in the renounced order, his father and mother were very unhappy. Therefore they decided to send him some men with goods for his comfort.





TEXT 259





cāri-śata mudrā, dui bhṛtya, eka brāhmaṇa



śivānandera ṭhāñi pāṭhāila tata-kṣaṇa



SYNONYMS



*cāri-śata mudrā*-four hundred coins; *dui bhṛtya*-two servants; *eka brāhmaṇa*-one brāhmaṇa; *śivānandera ṭhāñi*-to Śivānanda Sena; *pāṭhāila*-sent; *tata*-kṣaṇa-immediately.



TRANSLATION



Raghunātha dāsa's father immediately sent four hundred coins, two servants and one brāhmaṇa to Śivānanda Sena.





TEXT 260





śivānanda kahe,--"tumi saba yāite nāribā



āmi yāi yabe, āmāra saṅge yāibā



SYNONYMS



śivānanda kahe-Śivānanda Sena said; *tumi*-you; *saba*-all; *yāite nāribā*-cannot go; *āmi yāi*-I go; *yabe*-when; *āmāra saṅge*-with me; *yāibā*-you will go.



TRANSLATION



Śivānanda Sena informed them, "You cannot go to Jagannātha Purī directly. When I go there, you may accompany me.





TEXT 261





ebe ghara yāha, yabe āmi saba calimu



tabe tomā sabākāre saṅge lañā yāmu



SYNONYMS



*ebe*-now; *ghara yāha*-go home; *yabe*-when; *āmi*-we; *saba*-all; *calimu*-will go; *tabe*-then; *tomā sabākāre*-all of you; *saṅge*-with; *lañā*-taking; *yāmu*-I shall go.



TRANSLATION



"Now go home. When all of us go, I shall take all of you with me."





TEXT 262





ei ta' prastāve śrī kavi-karṇapūra



raghunātha-mahimā granthe likhilā pracura



SYNONYMS



*ei ta' prastāve*-in this connection; *śrī kavi-karṇapūra*-the poet named Kavi-karṇapūra; *raghunātha-mahimā*-the glories of Raghunātha dāsa; *granthe*-in his book; *likhilā*-wrote; *pracura*-much.



TRANSLATION



Describing this incident, the great poet Śrī Kavi-karṇapūra has written extensively about the glorious activities of Raghunātha dāsa in his book.





TEXT 263





ācāryo yadunandanaḥ sumadhuraḥ śrī-vāsudeva-priyas



tac-chiṣyo raghunātha ity adhiguṇaḥ prāṇādhiko mādṛśām



śrī-caitanya-kṛpātireka-satata-snigdhaḥ svarūpānugo



vairāgyaika-nidhir na kasya vidito nīlācale tiṣṭhatām



SYNONYMS



*ācāryaḥ yadunandanaḥ*-Yadunandana Ācārya; *su-madhuraḥ*-very well behaved; *śrī-vāsudeva-priyaḥ*-very dear to Śrī Vāsudeva Datta Ṭhākura; *tat-śiṣyaḥ*-his disciple; *raghunāthaḥ*-Raghunātha dāsa; *iti*-thus; *adhiguṇaḥ*-so qualified; *prāṇa*-adhikaḥ-more dear than life; *mā-dṛśām*-of all the devotees of Śrī Caitanya Mahāprabhu like me; *śrī-caitanya-kṛpā*-by the mercy of Śrī Caitanya Mahāprabhu; *atireka*-excess; *satata*-snigdhaḥ-always pleasing; *svarūpa*-anugaḥ-following in the footsteps of Svarūpa Dāmodara; *vairāgya*-of renunciation; *eka-nidhiḥ*-the ocean; *na*-not; *kasya*-by whom; *viditaḥ*-known; *nīlācale*-at Jagannātha Purī; *tiṣṭhatām*-of those who were staying.



TRANSLATION



"Raghunātha dāsa is a disciple of Yadunandana Ācārya, who is very gentle and is extremely dear to Vāsudeva Datta, a resident of Kāñcanapallī. Because of Raghunātha dāsa's transcendental qualities, he is always more dear than life for all of us devotees of Śrī Caitanya Mahāprabhu. Since he has been favored by the abundant mercy of Śrī Caitanya Mahāprabhu, he is always pleasing. Vividly providing a superior example for the renounced order, this very dear follower of Svarūpa Dāmodara Gosvāmī is the ocean of renunciation. Who among the residents of Nīlācala [Jagannātha Purī] does not know him very well?



PURPORT



This verse is from Śrī Caitanya-candrodaya-nāṭaka (10.3) of Kavi-karṇapūra.





TEXT 264





yaḥ sarva-lokaika-manobhirucyā



saubhāgya-bhūḥ kācid akṛṣṭa-pacyā



yatrāyam āropaṇa-tulya-kālaṁ



tat-prema-śākhī phalavān atulyaḥ



SYNONYMS



*yaḥ*-who; *sarva-loka*-of all the devotees in Purī; *eka*-foremost; *manaḥ*-of the minds; *abhirucyā*-by the affection; *saubhāgya-bhūḥ*-the ground of good fortune; *kācit*-indescribable; *akṛṣṭa*-pacyā-perfect without tilling or perfect without practice; *yatra*-in which; *ayam*-this; *āropaṇa*-tulya-kālam-at the same time as the sowing of the seed; *tat-prema-śākhī*-a tree of the love of Śrī Caitanya Mahāprabhu; *phalavān*-fruitful; *atulyaḥ*-the matchless.



TRANSLATION



"Because he is very pleasing to all the devotees, Raghunātha dāsa Gosvāmī easily became like the fertile earth of good fortune in which it was suitable for the seed of Lord Caitanya Mahāprabhu to be sown. At the same time that the seed was sown, it grew into a matchless tree of the love of Śrī Caitanya Mahāprabhu and produced fruit."



PURPORT



This is the next verse from Śrī Caitanya-candrodaya-nāṭaka (10.4).





TEXT 265





śivānanda yaiche sei manuṣye kahilā



karṇapūra sei-rūpe śloka varṇilā



SYNONYMS



śivānanda-Śivānanda Sena; *yaiche*-as; *sei*-unto the; *manuṣye*-messenger; *kahilā*-said; *karṇapūra*-the great poet Kavi-karṇapūra; *sei rūpe*-in that way; *śloka varṇilā*-composed verses.



TRANSLATION



In these verses, the great poet Kavi-karṇapūra gives the same information that Śivānanda Sena conveyed to the messenger from Raghunātha dāsa's father.





TEXT 266





varṣāntare śivānanda cale nīlācale



raghunāthera sevaka, vipra tāṅra saṅge cale



SYNONYMS



*varṣa-antare*-the next year; śivānanda-Śivānanda Sena; *cale nīlācale*-was going to Jagannātha Purī; *raghunāthera*-of Raghunātha dāsa; *sevaka*-the servants; *vipra*-and the brāhmaṇa; *tāṅra saṅge*-with him; *cale*-go.



TRANSLATION



The next year, when Śivānanda Sena was going to Jagannātha Purī as usual, the servants and the brāhmaṇa, who was a cook, went with him.





TEXT 267





sei vipra bhṛtya, cāri-śata mudrā lañā



nīlācale raghunāthe mililā āsiyā



SYNONYMS



*sei vipra*-that brāhmaṇa; *bhṛtya*-the servants; *cāri-śata mudrā*-four hundred coins; *lañā*-bringing; *nīlācale*-at Jagannātha Purī; *raghunāthe*-with Raghunātha dāsa; *mililā*-met; *āsiyā*-coming.



TRANSLATION



The servants and brāhmaṇa brought four hundred coins to Jagannātha Purī, and there they met Raghunātha dāsa.





TEXT 268





raghunātha-dāsa aṅgīkāra nā karila



dravya lañā dui-jana tāhāṅi rahila



SYNONYMS



*raghunātha*-dāsa-Raghunātha dāsa; *aṅgīkāra nā karila*-did not accept; *dravya lañā*-taking the wealth; *dui*-jana-two persons; *tāhāṅi rahila*-remained there.



TRANSLATION



Raghunātha dāsa did not accept the money and men sent by his father. Therefore a servant and the brāhmaṇa stayed there with the money.





TEXT 269





tabe raghunātha kari' aneka yatana



māse dui-dina kailā prabhura nimantraṇa



SYNONYMS



*tabe*-at that time; *raghunātha*-Raghunātha dāsa; *kari' aneka yatana*-with great attention; *māse*-every month; *dui*-dina-two days; *kailā*-he made; *prabhura nimantraṇa*-invitation to Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



At that time, Raghunātha dāsa invited Śrī Caitanya Mahāprabhu to his house with great attention for two days every month.





TEXT 270





dui nimantraṇe lāge kauḍi aṣṭa-paṇa



brāhmaṇa-bhṛtya-ṭhāñi karena eteka grahaṇa



SYNONYMS



*dui nimantraṇe*-these two invitations; *lāge*-cost; *kauḍi aṣṭa*-paṇa-640 kauḍis; *brāhmaṇa*-bhṛtya-ṭhāñi-from the brāhmaṇa and the servant; *karena*-does; *eteka*-so much; *grahaṇa*-accepting.



TRANSLATION



The cost for these two occasions was 640 kauḍis. Therefore he would take that much from the servant and the brāhmaṇa.





TEXT 271





ei-mata nimantraṇa varṣa dui kailā



pāche raghunātha nimantraṇa chāḍi' dilā



SYNONYMS



*ei-mata*-in this way; *nimantraṇa*-invitation; *varṣa dui*-for two years; *kailā*-continued; *pāche*-at the end; *raghunātha*-Raghunātha dāsa; *nimantraṇa*-invitation; *chāḍi' dilā*-gave up.



TRANSLATION



Raghunātha dāsa continued to invite Śrī Caitanya Mahāprabhu in this way for two years, but at the end of the second year he stopped.





TEXT 272





māsa-dui yabe raghunātha nā kare nimantraṇa



svarūpe puchilā tabe śacīra nandana



SYNONYMS



*māsa-dui*-for two months; *yabe*-when; *raghunātha*-Raghunātha dāsa; *nā kare nimantraṇa*-does not invite; *svarūpe puchilā*-inquired from Svarūpa Dāmodara; *tabe*-at that time; *śacīra nandana*-the son of mother Śacī, Śrī Caitanya Mahāprabhu.



TRANSLATION



When Raghunātha dāsa neglected to invite Lord Śrī Caitanya Mahāprabhu for two consecutive months, the Lord, the son of Śacī, questioned Svarūpa Dāmodara.





TEXT 273





'raghu kene āmāya nimantraṇa chāḍi' dila?'



svarūpa kahe,--"mane kichu vicāra karila



SYNONYMS



*raghu*-Raghunātha dāsa; *kene*-why; *āmāya*-to Me; *nimantraṇa*-invitation; *chāḍi' dila*-has stopped; *svarūpa kahe*-Svarūpa Dāmodara replied; *mane*-within his mind; *kichu*-something; *vicāra karila*-he has thought.



TRANSLATION



The Lord asked, "Why has Raghunātha dāsa stopped inviting Me?" Svarūpa Dāmodara replied, "He must have reconsidered something in his mind.





TEXT 274





viṣayīra dravya lañā kari nimantraṇa



prasanna nā haya ihāya jāni prabhura mana



SYNONYMS



*viṣayīra dravya*-things supplied by materialistic men; *lañā*-accepting; *kari nimantraṇa*-I invite; *prasanna*-satisfied; *nā haya*-is not; *ihāya*-in this connection; *jāni*-I can understand; *prabhura mana*-the mind of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



" 'I invite Śrī Caitanya Mahāprabhu by accepting goods from materialistic people. I know that the Lord's mind is not satisfied by this.





TEXT 275





mora citta dravya la-ite nā haya nirmala



ei nimantraṇe dekhi,--'pratiṣṭhā'-mātra phala



SYNONYMS



*mora citta*-my consciousness; *dravya la-ite*-to accept the goods; *nā haya*-is not; *nirmala*-pure; *ei nimantraṇe*-by this invitation; *dekhi*-I see; *pratiṣṭhā*-reputation; *mātra*-only; *phala*-the result.



TRANSLATION



" 'My consciousness is impure because I accept all these goods from people who are interested only in pounds, shillings and pence. Therefore by this kind of invitation I only get some material reputation.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that people who are under the bodily conception of life are called materialists. If we accept the offerings of such people, place them before the Lord and invite Vaiṣṇavas to partake of the prasāda, that attempt will gain us only a material reputation, not the actual benefit of service to a pure Vaiṣṇava. One should therefore try to serve the Supreme Personality of Godhead by fully surrendering at His lotus feet. If one engages for the service of the Lord whatever money one has honestly earned, that is spiritual service to the Supreme Personality of Godhead, the spiritual master and the Vaiṣṇavas.





TEXT 276





uparodhe prabhu mora mānena nimantraṇa



nā mānile duḥkhī ha-ibeka mūrkha jana



SYNONYMS



*uparodhe*-by my request; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *mora*-my; *mānena*-accepts; *nimantraṇa*-invitation; *nā mānile*-if He does not accept; *duḥkhī*-unhappy; *ha*-ibeka-will become; *mūrkha jana*-foolish person.



TRANSLATION



" 'At my request Śrī Caitanya Mahāprabhu accepts the invitations because He knows that a foolish person like me would be unhappy if He did not accept them.'



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that people who are advanced in learning but attached to material enjoyment, who are puffed up by material possessions, by birth in an elevated aristocratic family or by education, may offer showbottle devotional service to the Deity and also offer prasāda to Vaiṣṇavas. Because of their ignorance, however, they cannot understand that since their minds are materially polluted, neither the Supreme Personality of Godhead, Lord Kṛṣṇa, nor the Vaiṣṇavas accept their offerings. If one accepts money from such materialistic persons to offer food to the Deity and Vaiṣṇavas, a pure Vaiṣṇava does not accept it. This causes unhappiness for the materialists because they are fully absorbed in the bodily conception of life. Therefore they sometimes turn against the Vaiṣṇavas.





TEXT 277





eta vicāriyā nimantraṇa chāḍi' dila"



śuni' mahāprabhu hāsi' balite lāgila



SYNONYMS



*eta vicāriyā*-considering this; *nimantraṇa*-invitation; *chāḍi' dila*-he has stopped; *śuni'*-hearing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *hāsi'*-smiling; *balite lāgila*-began to say.



TRANSLATION



"Considering all these points," Svarūpa Dāmodara concluded, "he has stopped inviting You." Hearing this, Śrī Caitanya Mahāprabhu smiled and spoke as follows.





TEXT 278





"viṣayīra anna khāile malina haya mana



malina mana haile nahe kṛṣṇera smaraṇa



SYNONYMS



*viṣayīra*-of materialistic persons; *anna*-food; *khāile*-if one eats; *malina*-contaminated; *haya mana*-the mind becomes; *malina*-contaminated; *mana haile*-when the mind becomes; *nahe*-is not; *kṛṣṇera*-of Lord Kṛṣṇa; *smaraṇa*-remembrance.



TRANSLATION



"When one eats food offered by a materialistic man, one's mind becomes contaminated, and when the mind is contaminated, one is unable to think of Kṛṣṇa properly.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura suggests that people who are materialistically inclined and sahajiyās, or so-called Vaiṣṇavas who take everything very casually, are both viṣayi materialists. Eating food offered by them causes contamination, and as a result of such contamination, even a serious devotee becomes like a materialistic man. There are six kinds of association-giving charity, accepting charity, accepting food, offering food, talking confidentially and inquiring confidentially. One should very carefully avoid associating with both the sahajiyās, who are sometimes known as Vaiṣṇavas, and the non-Vaiṣṇavas, or avaiṣṇavas. Their association changes the transcendental devotional service of Lord Kṛṣṇa into sense gratification, and when sense gratification enters the mind of a devotee, he is contaminated. The materialistic person who aspires after sense gratification cannot properly think of Kṛṣṇa.





TEXT 279





viṣayīra anna haya 'rājasa' nimantraṇa



dātā, bhoktā--duṅhāra malina haya mana



SYNONYMS



*viṣayīra*-offered by materialistic men; *anna*-food; *haya*-is; *rājasa*-in the mode of passion; *nimantraṇa*-invitation; *dātā*-the person who offers; *bhoktā*-the person who accepts such an offering; *duṅhāra*-of both of them; *malina*-contaminated; *haya mana*-the mind becomes.



TRANSLATION



"When one accepts an invitation from a person contaminated by the material mode of passion, the person who offers the food and the person who accepts it are both mentally contaminated.



PURPORT



Śrīla Bhaktivinoda Ṭhākura says that there are three varieties of invitations-those in the mode of goodness, those in passion and those in ignorance. An invitation accepted from a pure devotee is in the mode of goodness, an invitation accepted from a person who is pious but materially attached is in the mode of passion, and an invitation accepted from a person who is materially very sinful is in the mode of ignorance.





TEXT 280





iṅhāra saṅkoce āmi eta dina nila



bhāla haila--jāniyā āpani chāḍi dila"



SYNONYMS



*iṅhāra saṅkoce*-because of his eagerness; *āmi*-I; *eta dina*-for so many days; *nila*-I accepted; *bhāla haila*-it is very good; *jāniyā*-knowing; *āpani*-automatically; *chāḍi dila*-he has given up.



TRANSLATION



"Because of Raghunātha dāsa's eagerness, I accepted his invitation for many days. It is very good that Raghunātha dāsa, knowing this, has now automatically given up this practice."





TEXT 281





kata dine raghunātha siṁha-dvāra chāḍilā



chatre yāi' māgiyā khāite ārambha karilā



SYNONYMS



*kata dine*-after some days; *raghunātha*-Raghunātha dāsa; *siṁha*-dvāra chāḍilā-gave up standing at the gate known as Siṁha-dvāra; *chatre yāi'*-going to an alms booth; *māgiyā*-begging; *khāite*-to eat; *ārambha karilā*-he began.



TRANSLATION



After some days, Raghunātha dāsa gave up standing near the Siṁha-dvāra gate and instead began eating by begging alms from a booth for free distribution of food.





TEXT 282





govinda-pāśa śuni' prabhu puchena svarūpere



'raghu bhikṣā lāgi' ṭhāḍa kene nahe siṁha-dvāre'?



SYNONYMS



*govinda*-pāśa-from Govinda; *śuni'*-hearing; *prabhu*-Śrī Caitanya Mahāprabhu; *puchena svarūpere*-inquired from Svarūpa Dāmodara Gosvāmī; *raghu*-Raghunātha dāsa; *bhikṣā lāgi'*-for begging; *ṭhāḍa kene nahe*-why does he not stand; *siṁha*-dvāre-at the Siṁha-dvāra gate.



TRANSLATION



When Śrī Caitanya Mahāprabhu heard this news from Govinda, He inquired from Svarūpa Dāmodara, "Why does Raghunātha dāsa no longer stand at the Siṁha-dvāra gate to beg alms?"





TEXT 283





svarūpa kahe,--"siṁha-dvāre duḥkha anubhaviyā



chatre māgi' khāya madhyāhna-kāle giyā"



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara replied; *siṁha*-dvāre-at the Siṁha-dvāra gate; *duḥkha anubhaviyā*-feeling unhappy; *chatre*-at the charity booth; *māgi'*-begging; *khāya*-he eats; *madhyāhna*-kāle-at midday; *giyā*-going.



TRANSLATION



Svarūpa Dāmodara replied, "Raghunātha dāsa felt unhappy standing at the Siṁha-dvāra. Therefore he is now going at midday to beg alms from the charity booth."





TEXT 284





prabhu kahe,--"bhāla kaila, chāḍila siṁha-dvāra



siṁha-dvāre bhikṣā-vṛtti--veṣyāra ācāra



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *bhāla kaila*-he has done well; *chāḍila siṁha-dvāra*-he has given up standing at the Siṁha-dvāra; *siṁha-dvāre bhikṣā-vṛtti*-to beg alms standing at the Siṁha-dvāra; *veśyāra ācāra*-the behavior of a prostitute.



TRANSLATION



Hearing this news, Śrī Caitanya Mahāprabhu said, "He has done very well by no longer standing at the Siṁha-dvāra gate. Such begging of alms resembles the behavior of a prostitute.





TEXT 285





kim artham ayam āgacchati, ayaṁ dāsyati, anena dattam ayam aparaḥ. samety ayaṁ dāsyati, anenāpi na dattam anyaḥ sameṣyati, sa dāsyati ity ādi.



SYNONYMS



*kim artham*-why; *ayam*-this person; *āgacchati*-is coming; *ayam*-this person; *dāsyati*-will give; *anena*-by this person; *dattam*-given; *ayam*-this; *aparaḥ*-other; *sameti*-comes near; *ayam*-this person; *dāsyati*-will give; *anena*-by this person; *api*-also; *na*-not; *dattam*-given; *anyaḥ*-another; *sameṣyati*-will come near; *saḥ*-he; *dāsyati*-will give; *iti*-thus; *ādi*-and so on.



TRANSLATION



"Here is a person coming near. He will give me something. This person gave me something last night. Now another person is coming near. He may give me something. The person who just passed did not give me anything, but another person will come, and he will give me something.' Thus a person in the renounced order gives up his neutrality and depends on the charity of this person or that. Thinking in this way, he adopts the occupation of a prostitute.





TEXT 286





chatre yāi yathā-lābha udara-bharaṇa



anya kathā nāhi, sukhe kṛṣṇa-saṅkīrtana"



SYNONYMS



*chatre yāi*-going to the booth for free food distribution; *yathā*-lābha-with whatever is obtained; *udara*-bharaṇa-filling the belly; *anya*-other; *kathā*-talk; *nāhi*-there is not; *sukhe*-happily; *kṛṣṇa*-saṅkīrtana-chanting the Hare Kṛṣṇa mahā-mantra.



TRANSLATION



"If one goes to the booth where free food is distributed and fills his belly with whatever he obtains, there is no chance of further unwanted talk, and one can very peacefully chant the Hare Kṛṣṇa mahā-mantra."





TEXT 287





eta bali' tāṅre punaḥ prasāda karilā



'govardhanera śilā', 'guñjā-mālā' tāṅre dilā



SYNONYMS



*eta bali'*-saying this; *tāṅre*-unto him; *punaḥ*-again; *prasāda karilā*-gave something in mercy; *govardhanera śilā*-a stone from Govardhana Hill; *guñjā-mālā*-a garland of small conchshells; *tāṅre dilā*-delivered to him.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu again bestowed His mercy upon Raghunātha dāsa by giving him a piece of stone from Govardhana Hill and a garland of small conchshells.





TEXT 288





śaṅkarānanda-sarasvatī vṛndāvana haite āilā



teṅha sei śilā-guñjā-mālā lañā gelā



SYNONYMS



*śaṅkarānanda-sarasvatī*-one of the devotees of Śrī Caitanya Mahāprabhu; *vṛndāvana haite*-from Vṛndāvana; *āilā*-came; *teṅha*-he; *sei*-that; *śilā*-guñjā-mālā-stone and the garland of small conchshells; *lañā*-taking; *gelā*-went.



TRANSLATION



Previously, when Śaṅkarānanda Sarasvatī had returned from Vṛndāvana, he had brought the piece of stone from Govardhana Hill and also the garland of conchshells.





TEXT 289





pārśve gāṅthā guñjā-mālā, govardhana-śilā



dui vastu mahāprabhura āge āni' dilā



SYNONYMS



*pārśve*-on one side; *gāṅthā*-strung together; *guñjā-mālā*-the garland of small conchshells; *govardhana-śilā*-the stone from Govardhana; *dui vastu*-two things; *mahāprabhura āge*-in front of Śrī Caitanya Mahāprabhu; *āni' dilā *-presented.



TRANSLATION



He presented Śrī Caitanya Mahāprabhu these two items-the garland of conchshells and the stone from Govardhana Hill.





TEXT 290





dui apūrva-vastu pāñā prabhu tuṣṭa hailā



smaraṇera kāle gale pare guñjā-mālā



SYNONYMS



*dui*-two; *apūrva*-vastu-uncommon things; *pāñā*-getting; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tuṣṭa hailā*-became very happy; *smaraṇera kāle*-at the time of remembering (when He was chanting Hare Kṛṣṇa); *gale*-on the neck; *pare*-wears; *guñjā-mālā*-the garland of small conchshells.



TRANSLATION



Upon receiving these two uncommon items, Śrī Caitanya Mahāprabhu was extremely happy. While chanting, He would put the garland around His neck.





TEXT 291





govardhana-śilā prabhu hṛdaye-netre dhare



kabhu nāsāya ghrāṇa laya, kabhu śire kare



SYNONYMS



*govardhana-śilā*-the stone from Govardhana Hill; *prabhu*-Śrī Caitanya Mahāprabhu; *hṛdaye*-on the heart; *netre*-on the eyes; *dhare*-puts; *kabhu*-sometimes; *nāsāya*-with the nose; *ghrāṇa laya*-smells; *kabhu*-sometimes; *śire kare*-He puts on His head.



TRANSLATION



The Lord would put the stone to His heart or sometimes to His eyes. Sometimes He would smell it with His nose and sometimes place it on His head.





TEXT 292





netra-jale sei śilā bhije nirantara



śilāre kahena prabhu--'kṛṣṇa-kalevara'



SYNONYMS



*netra-jale*-by the tears of His eyes; *sei*-that; *śilā*-stone; *bhije*-remains wet; *nirantara*-always; *śilāre*-the stone; *kahena*-says; *prabhu*-Śrī Caitanya Mahāprabhu; *kṛṣṇa-kalevara*-the body of Lord Kṛṣṇa.



TRANSLATION



The stone from Govardhana was always moist with tears from His eyes. Śrī Caitanya Mahāprabhu would say, "This stone is directly the body of Lord Kṛṣṇa."





TEXT 293





ei-mata tina-vatsara śilā-mālā dharilā



tuṣṭa hañā śilā-mālā raghunāthe dilā



SYNONYMS



*ei-mata*-in this way; *tina-vatsara*-for three years; *śilā-mālā*-the stone and the garland of conchshells; *dharilā*-He kept; *tuṣṭa hañā*-when He became very happy; *śilā-mālā*-the stone and the garland; *raghunāthe*-to Raghunātha dāsa; *dilā*-He delivered.



TRANSLATION



For three years He kept the stone and garland. Then, greatly satisfied by the behavior of Raghunātha dāsa, the Lord delivered both of them to him.





TEXT 294





prabhu kahe,--"ei śilā kṛṣṇera vigraha



iṅhāra sevā kara tumi kariyā āgraha



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *ei śilā*-this stone; *kṛṣṇera vigraha*-the form of Lord Kṛṣṇa; *iṅhāra*-of this; *sevā*-worship; *kara*-do; *tumi*-you; *kariyā āgraha*-with great eagerness.



TRANSLATION



Śrī Caitanya Mahāprabhu instructed Raghunātha dāsa, "This stone is the transcendental form of Lord Kṛṣṇa. Worship the stone with great eagerness."



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya that in the opinion of Śrī Caitanya Mahāprabhu, the govardhana-śilā, the stone from Govardhana Hill, was directly the form of Kṛṣṇa, the son of Mahārāja Nanda. The Lord used the stone for three years, and then in the heart of Raghunātha dāsa the Lord awakened devotional service to the stone. The Lord then gave the stone to Raghunātha dāsa, accepting him as one of His most confidential servants. However, some envious people conclude that because Raghunātha dāsa had not taken birth in the family of a brāhmaṇa, Śrī Caitanya Mahāprabhu did not give him the right to worship the Deity directly, but instead gave him a stone from Govardhana. This kind of thought is nārakī, or hellish. As stated in the *Padma Purāṇa*, arcye viṣṇau śilādhīr guruṣu nara-matir vaiṣṇave jāti-buddhiḥ. ..yasya vā nārakī saḥ: "One who considers the arcā-mūrti (the worshipable Deity of Lord Viṣṇu) to be stone, the spiritual master to be an ordinary human being, or a Vaiṣṇava to belong to a particular creed is possessed of hellish intelligence." If one thinks that the worshipable śālagrāma-śilā is a mere stone, that the spiritual master is an ordinary human being or that a pure Vaiṣṇava preaching the bhakti cult all over the world is a member of a particular caste or material division of society, he is considered a nārakī, a candidate for hellish life. When Śrī Caitanya Mahāprabhu instructed that the govardhana-śilā, the stone taken from Govardhana, is nondifferent from the body of Śrī *Kṛṣṇa, the Supreme Personality of Godhead*, He indirectly advised such foolish persons that one should not be envious of a Vaiṣṇava who belongs to a different caste or sect. One should accept a Vaiṣṇava as transcendental. in this way one can be saved; otherwise, one is surely awaiting a hellish life.





TEXT 295





ei śilāre kara tumi sāttvika pūjana



acirāt pābe tumi kṛṣṇa-prema-dhana



SYNONYMS



*ei śilāra*-of this stone; *kara*-do; *tumi*-you; *sāttvika pūjana*-worshiping like a perfect brāhmaṇa, or in the mode of goodness; *acirāt*-very soon; *pābe tumi*-you will get; *kṛṣṇa*-prema-ecstatic love of Kṛṣṇa; *dhana*-wealth.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "Worship this stone in the mode of goodness like a perfect brāhmaṇa, for by such worship you will surely attain ecstatic love of Kṛṣṇa without delay.





TEXT 296





eka kuṅjā jala āra tulasī-mañjarī



sāttvika-sevā ei--śuddha-bhāve kari



SYNONYMS



*eka*-one; *kuṅjā*-jug; *jala*-water; *āra*-and; *tulasī*-mañjarī-flowers of the tulasī tree; *sāttvika*-sevā-worship in goodness; *ei*-this; *śuddha-bhāve*-in complete purity; *kari*-performing.



TRANSLATION



"For such worship, one needs a jug of water and a few flowers from a tulasī tree. This is worship in complete goodness when performed in complete purity.





TEXT 297





dui-dike dui-patra madhye komala mañjarī



ei-mata aṣṭa-mañjarī dibe śraddhā kari" '



SYNONYMS



*dui*-dike-on two sides; *dui*-patra-two tulasī leaves; *madhye*-within; *komala mañjarī*-very soft tulasī flower; *ei-mata*-in this way; *aṣṭa*-mañjarī-eight tulasī flowers; *dibe*-you should offer; *śraddhā kari'*-with faith and love.



TRANSLATION



"With faith and love, you should offer eight soft tulasī flowers, each with two tulasī leaves, one on each side of each flower."





TEXT 298





śrī-haste śilā diyā ei ājñā dilā



ānande raghunātha sevā karite lāgilā



SYNONYMS



*śrī-haste*-by His own transcendental hand; *śilā*-the stone from Govardhana Hill; *diyā*-delivering; *ei ājñā*-this order; *dilā*-He gave; *ānande*-in great happiness; *raghunātha*-Raghunātha dāsa; *sevā karite lāgilā*-began to worship.



TRANSLATION



After thus advising him how to worship, Lord Śrī Caitanya Mahāprabhu personally offered Raghunātha dāsa the govardhana-śilā with His transcendental hand. As advised by the Lord, Raghunātha dāsa worshiped the śilā in great transcendental jubilation.





TEXT 299





eka-vitasti dui-vastra, piṅḍā eka-khāni



svarūpa dilena kuṅjā ānibāre pāni



SYNONYMS



*eka*-vitasti-about six inches long; *dui*-vastra-two cloths; *piṅḍā eka-khāni*-one wooden platform; *svarūpa dilena*-Svarūpa Dāmodara Gosvāmī delivered; *kuṅjā*-a jug; *ānibāre pāni*-for bringing water.



TRANSLATION



Svarūpa Dāmodara gave Raghunātha dāsa two cloths, each about six inches long, a wooden platform and a jug in which to keep water.





TEXT 300





ei-mata raghunātha karena pūjana



pūjā-kāle dekhe śilāya 'vrajendra-nandana'



SYNONYMS



*ei-mata*-in this way; *raghunātha*-Raghunātha dāsa Gosvāmī; *karena pūjana*-worships; *pūjā*-kāle-while worshiping; *dekhe*-he sees; *śilāya*-in the stone from Govardhana; *vrajendra-nandana*-the son of Nanda Mahārāja.



TRANSLATION



Thus Raghunātha dāsa began worshiping the stone from Govardhana, and as he worshiped he saw the Supreme Personality of Godhead, Kṛṣṇa, the son of Nanda Mahārāja, directly in the stone.





TEXT 301





'prabhura svahasta-datta govardhana-śilā



ei cinti' raghunātha preme bhāsi' gelā



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *sva*-hasta-own hand; *datta*-handed over by; *govardhana-śilā*-the stone from Govardhana Hill; *ei cinti'*-thinking this; *raghunātha*-Raghunātha dāsa; *preme*-in ecstatic love; *bhāsi' gelā*-became overflooded.



TRANSLATION



Thinking of how he had received the govardhana-śilā directly from the hands of Śrī Caitanya Mahāprabhu, Raghunātha dāsa was always overflooded with ecstatic love.





TEXT 302





jala-tulasīra sevāya tāṅra yata sukhodaya



ṣoḍaśopacāra-pūjāya tata sukha naya



SYNONYMS



*jala-tulasīra sevāya*-by worshiping with water and tulasī; *tāṅra*-his; *yata*-as much as; *sukha*-udaya-rise of transcendental happiness; *ṣoḍaśa-upacāra-pūjāya*-by worshiping with sixteen kinds of paraphernalia; *tata*-so much; *sukha*-happiness; *naya*-is not.



TRANSLATION



The amount of transcendental bliss that Raghunātha dāsa enjoyed simply by offering water and tulasī is impossible to achieve even if one worships the Deity with sixteen kinds of paraphernalia.





TEXT 303





ei-mata kata dina karena pūjana



tabe svarūpa-gosāñi tāṅre kahilā vacana



SYNONYMS



*ei-mata*-in this way; *kata dina*-for some days; *karena pūjana*-he worshiped; *tabe*-at that time; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *tāṅre*-to him; *kahilā vacana*-said some words.



TRANSLATION



After Raghunātha dāsa had thus worshiped the govardhana-śilā for some time, Svarūpa Dāmodara one day spoke to him as follows.





TEXT 304





"aṣṭa-kauḍira khājā-sandeśa kara samarpaṇa



śraddhā kari' dile, sei amṛtera sama



SYNONYMS



*aṣṭa*-kauḍira-costing eight kauḍis; *khājā*-sandeśa-khājā and sandeśa sweetmeats; *kara samarpaṇa*-offer; *śraddhā kari'*-with love and faith; *dile*-if you offer; *sei*-that; *amṛtera sama*-just like nectar.



TRANSLATION



"Offer the Govardhana stone eight kauḍis worth of the first-class sweetmeats known as khājā and sandeśa. If you offer them with faith and love, they will be just like nectar."





TEXT 305





tabe aṣṭa-kauḍira khājā kare samarpaṇa



svarūpa-ājñāya govinda tāhā kare samādhāna



SYNONYMS



*tabe*-then; *aṣṭa*-kauḍira-costing eight kauḍis; *khājā*-the sweetmeat named khājā; *kare samarpaṇa*-offers; *svarūpa-ājñāya*-by the order of Svarūpa Dāmodara; *govinda*-the personal servant of Śrī Caitanya Mahāprabhu; *tāhā*-that; *kare samādhāna*-arranges.



TRANSLATION



Raghunātha dāsa then began offering the costly sweetmeats known as khājā, which Govinda, following the order of Svarūpa Dāmodara, would supply.





TEXT 306





raghunātha sei śilā-mālā yabe pāilā



gosāñira abhiprāya ei bhāvanā karilā



SYNONYMS



*raghunātha*-Raghunātha dāsa Gosvāmī; *sei śilā*-that stone; *mālā*-garland; *yabe*-when; *pāilā*-he got; *gosāñira*-of Śrī Caitanya Mahāprabhu; *abhiprāya*-intention; *ei*-this; *bhāvanā karilā*-he thought.



TRANSLATION



When Raghunātha dāsa received from Śrī Caitanya Mahāprabhu the stone and the garland of conchshells, he could understand the Lord's intention. Thus he thought as follows.





TEXT 307





"śilā diyā gosāñi samarpilā 'govardhane'



guñjā-mālā diyā dilā 'rādhikā-caraṇe'



SYNONYMS



*śilā diyā*-by offering this stone; *gosāñi*-Śrī Caitanya Mahāprabhu; *samarpilā*-offered; *govardhane*-a place near Govardhana Hill; *guñjā-mālā diyā*-by offering the garland of small conchshells; *dilā*-offered; *rādhikā*-caraṇe-shelter at the lotus feet of Śrīmatī Rādhārāṇī.



TRANSLATION



"By offering me the govardhana-śilā, Śrī Caitanya Mahāprabhu has offered me a place near Govardhana Hill, and by offering me the garland of conch shells, He has offered me shelter at the lotus feet of Śrīmatī Rādhārāṇī."





TEXT 308





ānande raghunāthera bāhya vismaraṇa



kāya-mane sevilena gaurāṅga-caraṇa



SYNONYMS



*ānande*-in transcendental bliss; *raghunāthera*-of Raghunātha dāsa; *bāhya vismaraṇa*-forgetting everything external; *kāya-mane*-by mind and body; *sevilena*-served; *gaurāṅga-caraṇa*-the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



Raghunātha dāsa's transcendental bliss was boundless. Forgetting everything external, he served the lotus feet of Śrī Caitanya Mahāprabhu with his body and mind.





TEXT 309





ananta guṇa raghunāthera ke karibe lekhā?



raghunāthera niyama,--yena pāṣāṇera rekhā



SYNONYMS



*ananta guṇa*-unlimited transcendental attributes; *raghunāthera*-of Raghunātha dāsa; *ke*-who; *karibe lekhā*-can write; *raghunāthera*-of Raghunātha dāsa; *niyama*-the strict regulative principles; *yena*-like; *pāṣāṇera rekhā*-lines on a stone.



TRANSLATION



Who could list the unlimited transcendental attributes of Raghunātha dāsa? His strict regulative principles were exactly like lines on a stone.



PURPORT



The words pāṣāṇera rekhā are very significant. Raghunātha dāsa Gosvāmī followed the regulative principles so strictly and rigidly that they were compared to the lines on a stone. As such lines cannot be erased at any time, so the regulative principles observed by Śrī Raghunātha dāsa Gosvāmī could not be changed under any circumstances.





TEXT 310





sāḍe sāta prahara yāya kīrtana-smaraṇe



āhāra-nidrā cāri daṇḍa seha nahe kona dine



SYNONYMS



sāḍe sāta prahara-7.5 praharas (one prahara equals three hours); *yāya*-is spent; *kīrtana-smaraṇe*-in chanting the Hare Kṛṣṇa mahā-mantra and remembering the lotus feet of Kṛṣṇa; *āhāra*-nidrā-eating and sleeping; *cāri daṇḍa*-four daṇḍas (one daṇḍa equals twenty-four minutes); *seha*-that; *nahe*-is not; *kona dine*-some days.



TRANSLATION



Raghunātha dāsa spent more than twenty-two hours out of every twenty-four chanting the Hare Kṛṣṇa mahā-mantra and remembering the lotus feet of the Lord. He ate and slept for less than an hour and a half, and on some days that also was impossible.





TEXT 311





vairāgyera kathā tāṅra adbhuta-kathana



ājanma nā dila jihvāya rasera sparśana



SYNONYMS



*vairāgyera*-of the renunciation; *kathā*-talks; *tāṅra*-of him; *adbhuta*-kathana-wonderful topics; *ā*-janma-from birth; *nā dila*-did not allow; *jihvāya*-to the tongue; *rasera sparśana*-tasting.



TRANSLATION



Topics concerning his renunciation are wonderful. Throughout his life he never allowed his tongue sense gratification.





TEXT 312





chiṇḍā kāni kāṅthā vinā nā pare vasana



sāvadhāne prabhura kailā ājñāra pālana



SYNONYMS



*chiṇḍā kāni*-a small torn cloth; *kāṅthā*-a patchwork cotton wrapper; *vinā*-except; *nā pare*-does not wear; *vasana*-clothing; *sāvadhāne*-with great care; *prabhura*-of Śrī Caitanya Mahāprabhu; *kailā*-performed; *ājñāra pālana *-execution of the order.



TRANSLATION



He never touched anything to wear except a small torn cloth and a patchwork wrapper. Thus he very rigidly executed the order of Śrī Caitanya Mahāprabhu.



PURPORT



The principle of very rigidly carrying out the order of the spiritual master must be observed. The spiritual master gives different orders to different people. For example, Śrī Caitanya Mahāprabhu ordered Jīva Gosvāmī, Rūpa Gosvāmī and Sanātana Gosvāmī to preach, and He ordered Raghunātha dāsa Gosvāmī to strictly follow the rules and regulations of the renounced order. All six Gosvāmīs strictly followed the instructions of Śrī Caitanya Mahāprabhu. This is the principle for progress in devotional service. After receiving an order from the spiritual master, one must strictly try to execute the order. That is the way of success.





TEXT 313





prāṇa-rakṣā lāgi' yebā karena bhakṣaṇa



tāhā khāñā āpanāke kahe nirveda-vacana



SYNONYMS



*prāṇa-rakṣā lāgi'*-to maintain life; *yebā*-whatever; *karena bhakṣaṇa*-he ate; *tāhā khāñā*-eating that; *āpanāke*-to himself; *kahe*-said; *nirveda*-vacana-words of reproach.



TRANSLATION



Whatever he ate was only to keep his body and soul together, and when he ate he would reproach himself thus.





TEXT 314





ātmānaṁ ced vijānīyāt



paraṁ jñāna-dhūtāśayaḥ



kim icchan kasya vā hetor



dehaṁ puṣṇāti lampaṭaḥ



SYNONYMS



*ātmānam*-the soul; *cet*-if; *vijānīyāt*-one understands; *param*-supreme; *jñāna*-by knowledge; *dhūta*-thrown off; *āśayaḥ*-material desires; *kim*-what; *icchan*-desiring; *kasya*-what; *vā*-or; *hetoḥ*-for reason; *deham*-the material body; *puṣṇāti*-maintains; *lampaṭaḥ*-debauchee.



TRANSLATION



"If one's heart has been cleansed by perfect knowledge and one has understood Kṛṣṇa, the Supreme Brahman, he then gains everything. Why should such a person act like a debauchee by trying very carefully to maintain his material body?"



PURPORT



This verse (Bhāg. 7.15.40) was spoken by Nārada to Yudhiṣṭhira Mahārāja regarding a householder's liberation from material bondage. On the spiritual platform, one does not unnecessarily care for the body. Śrīla Narottama dāsa Ṭhākura has said, deha-smṛti nāhi yāra, saṁsāra bandhana kāhāṅ tāra. One who is spiritually situated does not think that he is the body. Therefore he can transcendentally execute severe penances in the renounced order of life. The best example of such renunciation is Raghunātha dāsa Gosvāmī.





TEXT 315





prasādānna pasārira yata nā vikāya



dui-tina dina haile bhāta saḍi' yāya



SYNONYMS



*prasāda*-anna-food of Jagannātha; *pasārira*-of the shopkeepers; *yata*-as much as; *nā vikāya*-is not sold; *dui*-tina dina-two and three days; *haile*-after; *bhāta*-the rice; *saḍi' yāya*-becomes decomposed.



TRANSLATION



Lord Jagannātha's prasāda is sold by shopkeepers, and that which is not sold decomposes after two or three days.





TEXT 316





siṁha-dvāre gābhī-āge sei bhāta ḍāre



saḍā-gandhe tailaṅgī-gāi khāite nā pāre



SYNONYMS



*siṁha*-dvāre-at the gate known as Siṁha-dvāra; *gābhī-āge*-in front of the cows; *sei bhāta*-that food; *ḍāre*-they throw; *saḍā*-gandhe-because of a rotten smell; *tailaṅgī-gāi*-the cows from Tailaṅga; *khāite nā pāre*-cannot eat.



TRANSLATION



All the decomposed food is thrown before the cows from Tailaṅga at the Siṁha-dvāra gate. Because of its rotten odor, even the cows cannot eat it.





TEXT 317





sei bhāta raghunātha rātre ghare āni'



bhāta pākhāliyā phele ghare diyā bahu pāni



SYNONYMS



*sei bhāta*-that rejected rice; *raghunātha*-Raghunātha dāsa; *rātre*-at night; *ghare āni'*-bringing home; *bhāta*-the rice; *pākhāliyā*-washing; *phele*-throws; *ghare*-at home; *diyā*-putting; *bahu pāni*-much water.



TRANSLATION



At night Raghunātha dāsa would collect that decomposed rice, bring it home and wash it with ample water.





TEXT 318





bhitarera dṛḍha yei māji bhāta pāya



lavaṇa diyā raghunātha sei anna khāya



SYNONYMS



*bhitarera*-within; *dṛḍha*-the harder portion; *yei*-which; *māji*-the core; *bhāta*-rice; *pāya*-he gets; *lavaṇa diyā*-with a little salt; *raghunātha*-Raghunātha dāsa Gosvāmī; *sei anna*-that rice; *khāya*-eats.



TRANSLATION



Then he ate the hard inner portion of the rice with salt.





TEXT 319





eka-dina svarūpa tāhā karite dekhilā



hāsiyā tāhāra kichu māgiyā khāilā



SYNONYMS



*eka-dina*-one day; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *tāhā*-that; *karite*-doing; *dekhilā*-saw; *hāsiyā*-smiling; *tāhāra*-of that; *kichu*-some; *māgiyā khāilā*-he begged and ate.



TRANSLATION



One day Svarūpa Dāmodara saw the activities of Raghunātha dāsa. Thus he smiled and asked for a small portion of that food and ate it.





TEXT 320





svarūpa kahe,--"aiche amṛta khāo niti-niti



āmā-sabāya nāhi deha',--ki tomāra prakṛti?"



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara said; *aiche*-such; *amṛta*-nectar; *khāo*-you eat; *niti*-niti-daily; *āmā-sabāya*-to us; *nāhi deha'*-you do not offer; *ki*-what; *tomāra*-your; *prakṛti*-nature.



TRANSLATION



Svarūpa Dāmodara said, "You eat such nectar every day, but you never offer it to us. Where is your character?"





TEXT 321





govindera mukhe prabhu se vārtā śunilā



āra dina āsi' prabhu kahite lāgilā



SYNONYMS



*govindera mukhe*-from the mouth of Govinda; *prabhu*-Śrī Caitanya Mahāprabhu; *se vārtā*-that news; *śunilā*-heard; *āra dina*-the next day; *āsi'*-coming; *prabhu*-Śrī Caitanya Mahāprabhu; *kahite lāgilā*-began to say.



TRANSLATION



When Śrī Caitanya Mahāprabhu heard news of this from the mouth of Govinda, He went there the next day and spoke as follows.





TEXT 322





kāṅhā vastu khāo sabe, more nā deha' kene?'



eta bali' eka grāsa karilā bhakṣaṇe



SYNONYMS



*kāṅhā*-what; *vastu*-things; *khāo*-you eat; *sabe*-all; *more*-to Me; *nā deha' kene*-why do you not give; *eta bali'*-saying this; *eka grāsa*-one morsel; *karilā bhakṣaṇe*-ate.



TRANSLATION



"What nice things are you eating? Why don't you give anything to Me?" Saying this, He forcibly took a morsel and began to eat.





TEXT 323





āra grāsa laite svarūpa hātete dharilā



'tava yogya nahe' bali' bale kāḍi' nilā



SYNONYMS



*āra*-another; *grāsa*-morsel; *laite*-taking; *svarūpa*-Svarūpa Dāmodara; *hātete*-the hand; *dharilā*-caught; *tava*-for You; *yogya*-fit; *nahe*-is not; *bali'*-saying; *bale*-by force; *kāḍi'*-snatching; *nilā*-he took.



TRANSLATION



When Śrī Caitanya Mahāprabhu was taking another morsel of food, Svarūpa Dāmodara caught Him by the hand and said, "It is not fit for You." Thus he forcibly took the food away.





TEXT 324





prabhu bale,--"niti-niti nānā prasāda khāi



aiche svāda āra kona prasāde nā pāi"



SYNONYMS



*prabhu bale*-Lord Śrī Caitanya Mahāprabhu said; *niti*-niti-day after day; *nānā prasāda*-varieties of prasāda; *khāi*-I eat; *aiche svāda*-such a nice taste; *āra*-other; *kona*-any; *prasāde*-in the remnants of Lord Jagannātha's food; *nā pāi*-I do not get.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Of course, every day I eat varieties of prasāda, but I have never tasted such nice prasāda as that which Raghunātha is eating."





TEXT 325





ei-mata mahāprabhu nānā līlā kare



raghunāthera vairāgya dekhi' santoṣa antare



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *nānā līlā*-many pastimes; *kare*-performs; *raghunāthera*-of Raghunātha dāsa; *vairāgya*-renunciation; *dekhi'*-by seeing; *santoṣa antare*-satisfied within.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu performed many pastimes at Jagannātha Purī. Seeing the severe penances performed by Raghunātha dāsa in the renounced order, the Lord was greatly satisfied.





TEXT 326





āpana-uddhāra ei raghunātha-dāsa



'gaurāṅga-stava-kalpa-vṛkṣe' kariyāchena prakāśa



SYNONYMS



*āpana*-uddhāra-his personal deliverance; *ei raghunātha-dāsa*-this Raghunātha dāsa Gosvāmī; *gaurāṅga-stava-kalpa-vṛkṣe*-in his poem known as Gaurāṅga-stava-kalpavṛkṣa; *kariyāchena prakāśa*-has manifested.



TRANSLATION



In his own poem known as the Gaurāṅga-stava-kalpavṛkṣa, Raghunātha dāsa has described his personal deliverance.





TEXT 327





mahā-sampad-dāvād api patitam uddhṛtya kṛpayā



svarūpe yaḥ svīye kujanam api māṁ nyasya muditaḥ



uro-guñjā-hāraṁ priyam api ca govardhana-śilāṁ



dadau me gaurāṅgo hṛdaya udayan māṁ madayati



SYNONYMS



*mahā-sampat*-of profuse material opulence; *dāvāt*-from a forest fire; *api*-although; *patitam*-fallen; *uddhṛtya*-delivering; *kṛpayā*-by mercy; *svarūpe*-unto Svarūpa Dāmodara Gosvāmī; *yaḥ*-He who (Lord Śrī Caitanya Mahāprabhu); *svīye*-His personal associate; *ku*-janam-low person; *api*-although; *mām*-me; *nyasya*-having delivered; *muditaḥ*-pleased; *uraḥ*-of the chest; *guñjā-hāram*-the garland of conchshells; *priyam*-dear; *api*-although; *ca*-and; *govardhana-śilām*-a stone from Govardhana Hill; *dadau*-delivered; *me*-to me; *gaurāṅgaḥ*-Lord Gaurāṅga; *hṛdaye*-in my heart; *udayan*-by manifesting; *mām*-me; *madayati*-maddens.



TRANSLATION



"Although I am a fallen soul, the lowest of men, Śrī Caitanya Mahāprabhu delivered me from the blazing forest fire of great material opulence by His mercy. He handed me over in great pleasure to Svarūpa Dāmodara, His personal associate. The Lord also gave me the garland of small conchshells that He wore on His chest and a stone from Govardhana Hill, although they were very dear to Him. That same Lord Śrī Caitanya Mahāprabhu awakens within my heart and makes me mad after Him."



PURPORT



This verse is from Śrī Gaurāṅga-stava-kalpavṛkṣa (11), written by Raghunātha dāsa Gosvāmī.





TEXT 328





ei ta' kahiluṅ raghunāthera milana



ihā yei śune pāya caitanya-caraṇa



SYNONYMS



*ei*-this; *ta'*-certainly; *kahiluṅ*-I have described; *raghunāthera milana*-the meeting of Raghunātha dāsa; *ihā*-this; *yei*-anyone who; *śune*-hears; *pāya*-gets; *caitanya-caraṇa*-the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



Thus I have described the meeting of Raghunātha dāsa with Śrī Caitanya Mahāprabhu. Anyone who hears about this incident attains the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 329





śrī-rūpa-raghunātha-pade yāra āśa,



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Sixth Chapter, describing Lord Caitanya's meeting with Raghunātha dāsa Gosvāmī.





Chapter 7



The Meeting of Śrī Caitanya Mahāprabhu and Vallabha Bhaṭṭa



The following summary of Chapter Seven is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. In this chapter, Lord Śrī Caitanya Mahāprabhu's meeting with Vallabha Bhaṭṭa is described. There was some joking behavior between these two personalities, and finally Śrī Caitanya Mahāprabhu corrected Vallabha Bhaṭṭa and sympathetically accepted an invitation from him. Before this, Śrī Caitanya Mahāprabhu saw that Vallabha Bhaṭṭa was greatly attached to Gadādhara Paṇḍita. Therefore He acted as if displeased with Gadādhara Paṇḍita. Later, when Vallabha Bhaṭṭa became intimately connected with the Lord, the Lord advised him to take instructions from Gadādhara Paṇḍita. Thus the Lord expressed His feelings of love for Gadādhara Paṇḍita.





TEXT 1





caitanya-caraṇāmbhoja-



makaranda-liho bhaje



yeṣāṁ prasāda-mātreṇa



pāmaro 'py amaro bhavet



SYNONYMS



*caitanya*-of Śrī Caitanya Mahāprabhu; *caraṇa*-ambhoja-at the lotus feet; *makaranda*-the honey; *lihaḥ*-unto those engaged in licking; *bhaje*-I offer my obeisances; *yeṣām*-of whom; *prasāda*-mātreṇa-simply by the mercy; *pāmaraḥ*-a fallen soul; *api*-even; *amaraḥ*-liberated; *bhavet*-becomes.



TRANSLATION



Let me offer my respectful obeisances unto the devotees of Śrī Caitanya Mahāprabhu. Simply by the causeless mercy of the devotees engaged in licking honey from His lotus feet, even a fallen soul becomes eternally liberated.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaitacandra! And all glories to the devotees of Lord Śrī Caitanya Mahāprabhu!





TEXT 3





varṣāntare yata gauḍera bhakta-gaṇa āilā



pūrvavat mahāprabhu sabāre mililā



SYNONYMS



*varṣa-antare*-the next year; *yata*-all; *gauḍera*-of Bengal; *bhakta*-gaṇa-devotees; *āilā*-came; *pūrva*-vat-as previously; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *sabāre mililā*-met every one of them.



TRANSLATION



The next year, all the devotees of Bengal went to visit Śrī Caitanya Mahāprabhu, and as previously, the Lord met each and every one of them.





TEXT 4





ei-mata vilāsa prabhura bhakta-gaṇa lañā



hena-kāle vallabha-bhaṭṭa milila āsiyā



SYNONYMS



*ei-mata*-in this way; *vilāsa*-pastimes; *prabhura*-of Śrī Caitanya Mahāprabhu; *bhakta*-gaṇa lañā-with His devotees; *hena*-kāle-at this time; *vallabha-bhaṭṭa*-the greatly learned scholar named Vallabha Bhaṭṭa; *milila*-met; *āsiyā*-coming.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu performed His pastimes with His devotees. Then a learned scholar named Vallabha Bhaṭṭa went to Jagannātha Purī to meet the Lord.



PURPORT



For a description of Vallabha Bhaṭṭa, one may refer to the *Madhya-līlā*, Chapter Nineteen, text 61.





TEXT 5





āsiyā vandila bhaṭṭa prabhura caraṇe



prabhu 'bhāgavata-buddhye' kailā āliṅgane



SYNONYMS



*āsiyā*-coming; *vandila*-offered obeisances; *bhaṭṭa*-Vallabha Bhaṭṭa; *prabhura caraṇe*-at the lotus feet of Śrī Caitanya Mahāprabhu; *prabhu*-Śrī Caitanya Mahāprabhu; *bhāgavata*-buddhye-accepting him as a great devotee; *kailā āliṅgane*-embraced.



TRANSLATION



When Vallabha Bhaṭṭa arrived, he offered his obeisances at the lotus feet of the Lord. Accepting him as a great devotee, the Lord embraced him.





TEXT 6





mānya kari' prabhu tāre nikaṭe vasāilā



vinaya kariyā bhaṭṭa kahite lāgilā



SYNONYMS



*mānya kari'*-with great respect; *prabhu*-Śrī Caitanya Mahāprabhu; *tāre*-him; *nikaṭe*-near; *vasāilā*-seated; *vinaya kariyā*-with great humility; *bhaṭṭa*-Vallabha Bhaṭṭa; *kahite lāgilā*-began to speak.



TRANSLATION



With great respect, Śrī Caitanya Mahāprabhu seated Vallabha Bhaṭṭa near Him. Then Vallabha Bhaṭṭa very humbly began to speak.





TEXT 7





"bahu-dina manoratha tomā' dekhibāre



jagannātha pūrṇa kailā, dekhiluṅ tomāre



SYNONYMS



*bahu-dina*-for a long time; *manoratha*-my desire; *tomā' dekhibāre*-to see You; *jagannātha*-Lord Jagannātha; *pūrṇa kailā*-has fulfilled; *dekhiluṅ tomāre*-I have seen You.



TRANSLATION



"For a long time," he said,"I have desired to see You, my Lord. Now Lord Jagannātha has fulfilled this desire; therefore I am seeing You.





TEXT 8





tomāra darśana ye pāya sei bhāgyavān



tomāke dekhiye,--yena sākṣāt bhagavān



SYNONYMS



*tomāra darśana*-Your audience; *ye pāya*-anyone who gets; *sei*-he; *bhāgyavān*-very fortunate; *tomāke dekhiye*-I see You; *yena*-as if; *sākṣāt bhagavān*-directly the Supreme Personality of Godhead.



TRANSLATION



"One who receives Your audience is fortunate indeed, for You are the Supreme Personality of Godhead Himself.





TEXT 9





tomāre ye smaraṇa kare, se haya pavitra



darśane pavitra habe,--ithe ki vicitra?



SYNONYMS



*tomāre*-You; *ye*-anyone who; *smaraṇa kahe*-remembers; *se*-he; *haya*-becomes; *pavitra*-purified; *darśane*-by seeing; *pavitra*-purified; *habe*-will be; *ithe*-in this; *ki vicitra*-what astonishment.



TRANSLATION



"Since one who remembers You is purified, why should it be astonishing that one becomes purified by seeing You?





TEXT 10





yeṣāṁ saṁsmaraṇāt puṁsāṁ



sadyaḥ śuddhyanti vai gṛhāḥ



kiṁ punar darśana-sparśa-



pāda-śaucāsanādibhiḥ



SYNONYMS



*yeṣām*-of whom; *saṁsmaraṇāt*-by remembrance; *puṁsām*-of persons; *sadyaḥ*-immediately; *śuddhyanti*-become purified; *vai*-certainly; *gṛhāḥ*-the houses; *kim punaḥ*-what to speak of; *darśana*-by seeing; *sparśa*-touching; *pāda-śauca*-washing the feet; *āsana-ādibhiḥ*-by offering a seat and so on.



TRANSLATION



"One can immediately purify his entire house simply by remembering exalted personalities, to say nothing of directly seeing them, touching their lotus feet, washing their feet or offering them places to sit.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (1.19.33).





TEXT 11





kali-kālera dharma--kṛṣṇa-nāma-saṅkīrtana



kṛṣṇa-śakti vinā nahe tāra pravartana



SYNONYMS



*kali-kālera*-of this age of Kali; *dharma*-the duty; *kṛṣṇa*-nāma-saṅkīrtana-chanting the holy name of Lord Kṛṣṇa; *kṛṣṇa-śakti vinā*-without being empowered by Lord Kṛṣṇa; *nahe*-is not; *tāra*-of that; *pravartana*-propagation.



TRANSLATION



"The fundamental religious system in the age of Kali is the chanting of the holy name of Kṛṣṇa. Unless empowered by Kṛṣṇa, one cannot propagate the saṅkīrtana movement.





TEXT 12





tāhā pravartāilā tumi,--ei ta 'pramāṇa'



kṛṣṇa-śakti dhara tumi,--ithe nāhi āna



SYNONYMS



*tāhā*-that; *pravartāilā*-have propagated; *tumi*-You; *ei*-this; *ta*-certainly; *pramāṇa*-evidence; *kṛṣṇa-śakti*-the energy of Kṛṣṇa; *dhara*-bear; *tumi*-You; *ithe nāhi āna*-there is no question about it.



TRANSLATION



"You have spread the saṅkīrtana movement of Kṛṣṇa consciousness. Therefore it is evident that You have been empowered by Lord Kṛṣṇa. There is no question about it.



PURPORT



Śrī Madhvācārya has brought our attention to this quotation from the Nārāyaṇa-saṁhitā:





dvāparīyair janair viṣṇuḥ

pañcarātrais tu kevalaiḥ

kalau tu nāma-mātreṇa

pūjyate bhagavān hariḥ



"in the Dvāpara-yuga one could satisfy Kṛṣṇa or Viṣṇu only by worshiping opulently according to the pāñcarātrikī system, but in the age of Kali one can satisfy and worship the Supreme Personality of Godhead Hari simply by chanting His holy name." Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that unless one is directly empowered by the causeless mercy of Kṛṣṇa, one cannot become the spiritual master of the entire world (jagad-guru). One cannot become an ācārya simply by mental speculation. The true ācārya presents Kṛṣṇa to everyone by preaching the holy name of the Lord throughout the world. Thus the conditioned souls, purified by chanting the holy name, are liberated from the blazing fire of material existence. In this way, spiritual benefit grows increasingly full, like the waxing moon in the sky. The true ācārya, the spiritual master of the entire world, must be considered an incarnation of Kṛṣṇa's mercy. indeed, he is personally embracing Kṛṣṇa. He is therefore the spiritual master of all the varṇas (brāhmaṇa, kṣatriya, vaiśya and śūdra) and all the āśramas (brahmacarya, gṛhastha, vānaprastha and sannyāsa). Since he is understood to be the most advanced devotee, he is called paramahaṁsa-ṭhākura. Ṭhākura is a title of honor offered to the paramahaṁsa. Therefore one who acts as an ācārya, directly presenting Lord Kṛṣṇa by spreading His name and fame, is also to be called paramahaṁsa-ṭhākura.





TEXT 13





jagate karilā tumi kṛṣṇa-nāma prakāśe



yei tomā dekhe, sei kṛṣṇa-preme bhāse



SYNONYMS



*jagate*-throughout the entire world; *karilā*-have done; *tumi*-You; *kṛṣṇa*-nāma prakāśe-manifestation of the holy name of Lord Kṛṣṇa; *yei*-anyone who; *tomā dekhe*-sees You; *sei*-he; *kṛṣṇa-preme*-in ecstatic love of Kṛṣṇa; *bhāse*-floats.



TRANSLATION



"You have manifested the holy name of Kṛṣṇa throughout the entire world. Anyone who sees You is immediately absorbed in ecstatic love of Kṛṣṇa.





TEXT 14





prema-parakāśa nahe kṛṣṇa-śakti vine



'kṛṣṇa'--eka prema-dātā, śāstra-pramāṇe



SYNONYMS



*prema*-of ecstatic love of Kṛṣṇa; *parakāśa*-manifestation; *nahe*-cannot be; *kṛṣṇa-śakti vine*-without the power of Kṛṣṇa; *kṛṣṇa*-Lord Kṛṣṇa; *eka*-the only one; *prema*-dātā-giver of prema; *śāstra-pramāṇe*-the verdict of all revealed scriptures.



TRANSLATION



"Without being especially empowered by Kṛṣṇa, one cannot manifest ecstatic love of Kṛṣṇa, for Kṛṣṇa is the only one who gives ecstatic love. That is the verdict of all revealed scriptures.





TEXT 15





santv avatārā bahavaḥ



puṣkara-nābhasya sarvato-bhadrāḥ



kṛṣṇād anyaḥ ko vā latāsv



api premado bhavati"



SYNONYMS



*santu*-let there be; *avatārāḥ*-incarnations; *bahavaḥ*-many; *puṣkara-nābhasya*-of the Lord, from whose navel grows a lotus flower; *sarvataḥ bhadrāḥ*-completely auspicious; *kṛṣṇāt*-than Lord Kṛṣṇa; *anyaḥ*-other; *kaḥ vā*-who possibly; *latāsu*-on the surrendered souls; *api*-also; *prema-daḥ*-the bestower of love; *bhavati*-is.



TRANSLATION



"There may be many all-auspicious incarnations of the Personality of Godhead, but who other than Lord Śrī Kṛṣṇa can bestow love of God upon the surrendered souls?' "



PURPORT



This is a verse written by Bilvamaṅgala Ṭhākura. it is found in the Laghu-bhāgavatāmṛta (1.5.37).





TEXT 16





mahāprabhu kahe--"śuna, bhaṭṭa mahā-mati



māyāvādī sannyāsī āmi, nā jāni kṛṣṇa-bhakti



SYNONYMS



*mahāprabhu kahe*-Śrī Caitanya Mahāprabhu replied; *śuna*-please hear; *bhaṭṭa*-My dear Vallabha Bhaṭṭa; *mahā*-mati-learned scholar; *māyāvādī*-in the Māyāvāda school; *sannyāsī*-sannyāsī; *āmi*-I; *nā jāni*-I do not know; *kṛṣṇa*-bhakti-devotional service to Kṛṣṇa.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "My dear Vallabha Bhaṭṭa, you are a learned scholar. Kindly listen to Me. I am a sannyāsī of the Māyāvāda school. Therefore I have no chance of knowing what kṛṣṇa-bhakti is.





TEXT 17





advaitācārya-gosāñi--'sākṣāt īśvara'



tāṅra saṅge āmāra mana ha-ila nirmala



SYNONYMS



*advaita-ācārya*-gosāñi-Advaita Ācārya; *sākṣāt īśvara*-directly the Supreme Personality of Godhead; *tāṅra saṅge*-by His association; *āmāra*-My; *mana*-mind; *ha*-ila-has become; *nirmala*-purified.



TRANSLATION



"Nevertheless, My mind has become purified because I have associated with Advaita Ācārya, who is directly the Supreme Personality of Godhead.





TEXT 18





sarva-śāstre kṛṣṇa-bhaktye nāhi yāṅra sama



ataeva 'advaita-ācārya' tāṅra nāma



SYNONYMS



*sarva-śāstre*-in all revealed scriptures; *kṛṣṇa-bhaktye*-in the devotional service of Lord Kṛṣṇa; *nāhi*-is not; *yāṅra*-of whom; *sama*-equal; *ataeva*-therefore; *advaita*-without a competitor; ācārya-ācārya; *tāṅra nāma*-His name.



TRANSLATION



"He is unparalleled in His understanding of all the revealed scriptures and the devotional service of Lord Kṛṣṇa. Therefore He is called Advaita Ācārya.





TEXT 19





yāṅhāra kṛpāte mlecchera haya kṛṣṇa-bhakti



ke kahite pāre tāṅra vaiṣṇavatā-śakti?



SYNONYMS



*yāṅhāra*-whose; *kṛpāte*-by mercy; *mlecchera*-of mlecchas; *haya*-is; *kṛṣṇa*-bhakti-devotional service to Kṛṣṇa; *ke*-who; *kahite pāre*-can describe; *tāṅra*-His; *vaiṣṇavatā-śakti*-power of Vaiṣṇavism.



TRANSLATION



"He is such a great personality that by His mercy He can convert even the meateaters [mlecchas] to the devotional service of Kṛṣṇa. Who, therefore, can estimate the power of His Vaiṣṇavism?



PURPORT



It is extremely difficult to convert a mleccha, or meat-eater, into a devotee of Lord Kṛṣṇa. Therefore anyone who can do so is situated on the highest level of Vaiṣṇavism.





TEXT 20





nityānanda-avadhūta--'sākṣāt īśvara'



bhāvonmāde matta kṛṣṇa-premera sāgara



SYNONYMS



*nityānanda*-Lord Nityānanda; *avadhūta*-paramahaṁsa; *sākṣāt īśvara*-directly the Supreme Personality of Godhead; *bhāva-unmāde*-by the madness of ecstatic love; *matta*-overwhelmed, intoxicated; *kṛṣṇa-premera*-of love of Kṛṣṇa; *sāgara*-the ocean.



TRANSLATION



"Lord Nityānanda Prabhu, the avadhūta, is also directly the Supreme Personality of Godhead. He is always intoxicated with the madness of ecstatic love. Indeed, He is an ocean of love of Kṛṣṇa.





TEXT 21





ṣaḍ-darśana-vettā bhaṭṭācārya-sārvabhauma



ṣaḍ-darśane jagad-guru bhāgavatottama



SYNONYMS



*ṣaṭ-darśana*-of the six philosophical theses; *vettā*-the knower; *bhaṭṭācārya*-sārvabhauma-Sārvabhauma Bhaṭṭācārya; *ṣaṭ-darśane*-in six philosophical theses; *jagat-guru*-the spiritual master of the entire world; *bhāgavata-uttama*-the best of the devotees.



TRANSLATION



"Sārvabhauma Bhaṭṭācārya perfectly knows the six philosophical theses. He is therefore the spiritual master of the entire world in the six paths of philosophy. He is the best of devotees.





TEXT 22





teṅha dekhāilā more bhakti-yoga-pāra



tāṅra prasāde jāniluṅ 'kṛṣṇa-bhakti-yoga' sāra



SYNONYMS



*teṅha*-he; *dekhāilā*-has shown; *more*-to Me; *bhakti-yoga*-of devotional service; *pāra*-the limit; *tāṅra prasāde*-by his mercy; *jāniluṅ*-I have understood; *kṛṣṇa-bhakti*-of devotional service to Lord Kṛṣṇa; *yoga*-of the yoga system; *sāra*-the essence.



TRANSLATION



"Sārvabhauma Bhaṭṭācārya has shown Me the limit of devotional service. Only by his mercy have I understood that devotional service to Kṛṣṇa is the essence of all mystic yoga.





TEXT 23





rāmānanda-rāya kṛṣṇa-rasera 'nidhāna'



teṅha jānāilā--kṛṣṇa--svayaṁ bhagavān



SYNONYMS



*rāmānanda*-rāya-Śrīla Rāmānanda Rāya; *kṛṣṇa-rasera*-of the transcendental mellow of Kṛṣṇa's devotional service; *nidhāna*-the mine; *teṅha*-he; *jānāilā*-has given instruction; *kṛṣṇa*-Lord Kṛṣṇa; *svayam*-Himself; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



"Śrīla Rāmānanda Rāya is the ultimate knower of the transcendental mellows of Lord Kṛṣṇa's devotional service. He has instructed Me that Lord Kṛṣṇa is the Supreme Personality of Godhead.





TEXT 24





tāte prema-bhakti--'puruṣārtha-śiromaṇi'



rāga-mārge prema-bhakti 'sarvādhika' jāni



SYNONYMS



*tāte*-therefore; *prema*-bhakti-devotional service in ecstatic love; *puruṣārtha*-of all goals of human life; *śiromaṇi*-the crown jewel; *rāga*-mārge-on the path of spontaneous love; *prema*-bhakti-love of Kṛṣṇa; *sarva-adhika*-the highest of all; *jāni*-I can understand.



TRANSLATION



"Through the mercy of Rāmānanda Rāya, I have understood that ecstatic love of Kṛṣṇa is the highest goal of life and that spontaneous love of Kṛṣṇa is the highest perfection.



PURPORT



Puruṣārtha ("the goal of life") generally refers to religion, economic development, satisfaction of the senses and, finally, liberation. However, above these four kinds of puruṣārthas, love of Godhead stands supreme. It is called parama-puruṣārtha (the supreme goal of life) or puruṣārtha-śiromaṇi (the most exalted of all puruṣārthas). Lord Kṛṣṇa is worshiped by regulative devotional service, but the highest perfection of devotional service is spontaneous love of Godhead.





TEXT 25





dāsya, sakhya, vātsalya, āra ye śṛṅgāra



dāsa, sakhā, guru, kāntā,--'āśraya' yāhāra



SYNONYMS



*dāsya*-servitude; *sakhya*-friendship; *vātsalya*-paternal love; *āra*-and; *ye*-that; *śṛṅgāra*-conjugal love; *dāsa*-the servant; *sakhā*-friend; *guru*-superior; *kāntā*-lover; *āśraya*-the shelter; *yāhāra*-of which.



TRANSLATION



"The servant, friend, superior and conjugal lover are the shelters of the transcendental mellows called dāsya, sakhya, vātsalya and śṛṅgāra.





TEXT 26





'aiśvarya-jñāna-yukta', 'kevala'-bhāva āra



aiśvarya-jñāne nā pāi vrajendra-kumāra



SYNONYMS



*aiśvarya*-jñāna-yukta-with understanding of the opulences; *kevala*-pure; *bhāva*-emotion; *āra*-also; *aiśvarya-jñāne*-by understanding of the opulences; *nā pāi*-one does not get; *vrajendra-kumāra*-the son of Nanda Mahārāja.



TRANSLATION



"There are two kinds of emotion [bhāva]. Emotion with an understanding of the Lord's full opulences is called aiśvarya-jñāna-yukta, and pure, uncontaminated emotion is called kevala. One cannot achieve shelter at the lotus feet of Kṛṣṇa, the son of Mahārāja Nanda, simply by knowing His opulences.



PURPORT



Vide *Madhya-līlā*, Chapter Nineteen, text 192.





TEXT 27





nāyaṁ sukhāpo bhagavān



dehināṁ gopikā-sutaḥ



jñānināṁ cātma-bhūtānāṁ



yathā bhakti-matām iha



SYNONYMS



*na*-not; *ayam*-this Lord Śrī Kṛṣṇa; *sukha-āpaḥ*-easily available; *bhagavān*-the Supreme Personality of Godhead; *dehinām*-for materialistic persons who have accepted the body as the self; *gopikā-sutaḥ*-the son of mother Yaśodā; *jñāninām*-for persons addicted to mental speculation; *ca*-and; *ātma-bhūtānām*-for persons performing severe austerities and penances or for personal associates; *yathā*-as; *bhakti-matām*-for persons engaged in spontaneous devotional service; *iha*-in this world.



TRANSLATION



"The Supreme Personality of Godhead, Kṛṣṇa, the son of mother Yaśodā, is accessible to those devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.9.21).





TEXT 28





'ātma-bhūta'-śabde kahe 'pāriṣada-gaṇa'



aiśvarya-jñāne lakṣmī nā pāilā vrajendra-nandana



SYNONYMS



*ātma-bhūta-śabde*-the word ātma-bhūta; *kahe*-means; *pāriṣada*-gaṇa-personal associates; *aiśvarya-jñāne*-in the understanding of opulence; *lakṣmī*-the goddess of fortune; *nā pāilā*-could not get; *vrajendra-nandana*-the shelter of Kṛṣṇa, the son of Nanda Mahārāja.



TRANSLATION



"The word 'ātma-bhūta' means 'personal associates.' Through the understanding of opulence, the goddess of fortune could not receive the shelter of Kṛṣṇa; the son of Nanda Mahārāja.



PURPORT



Lakṣmī, the goddess of fortune, has complete knowledge of Kṛṣṇa's opulences, but she could not achieve the association of Kṛṣṇa by dint of such knowledge. The devotees in Vṛndāvana, however, actually enjoy the association of Kṛṣṇa.





TEXT 29





nāyaṁ śriyo 'ṅga u nitānta-rateḥ prasādaḥ



svar-yoṣitāṁ nalina-gandha-rucāṁ kuto 'nyāḥ



rāsotsave 'sya bhuja-daṇḍa-gṛhīta-kaṇṭha-



labdhāśiṣāṁ ya udagād vraja-sundarīṇām



SYNONYMS



*na*-not; *ayam*-this; *śriyaḥ*-of the goddess of fortune; *aṅge*-on the chest; *u*-alas; *nitānta-rateḥ*-who is very intimately related; *prasādaḥ*-the favor; *svaḥ*-of the heavenly planets; *yoṣitām*-of women; *nalina*-of the lotus flower; *gandha*-having the aroma; *rucām*-and bodily luster; *kutaḥ*-much less; *anyāḥ*-others; *rāsa-utsave*-in the festival of the rāsa dance; *asya*-of Lord Śrī Kṛṣṇa; *bhuja-daṇḍa*-by the arms; *gṛhīta*-embraced; *kaṇṭha*-their necks; *labdha-āśiṣām*-who achieved such a blessing; *yaḥ*-which; *udagāt*-became manifest; *vraja-sundarīṇām*-of the beautiful gopīs, the transcendental girls of Vrajabhūmi.



TRANSLATION



"When Lord Śrī Kṛṣṇa was dancing with the gopīs in the rāsa-līlā, the gopīs were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or the other consorts in the spiritual world. Indeed, never was such a favor even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble those of lotus flowers. And what to speak of worldly women who are very beautiful according to the material estimation?'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (10.47.60).





TEXT 30





śuddha-bhāve sakhā kare skandhe ārohaṇa



śuddha-bhāve vrajeśvarī karena bandhana



SYNONYMS



*śuddha-bhāve*-in pure consciousness; *sakhā*-friend; *kare*-does; *skandhe*-on the shoulder; *ārohaṇa*-rising; *śuddha-bhāve*-in pure consciousness; *vraja-īśvarī*-the Queen of Vraja; *karena bandhana*-binds.



TRANSLATION



"In pure Kṛṣṇa consciousness, a friend mounts the shoulder of Kṛṣṇa, and mother Yaśodā binds the Lord.



PURPORT



Śuddha-bhāva, pure consciousness, is not dependent on an understanding of the Lord's opulences. Even without such opulences, the devotee in śuddha-bhāva is inclined to love Kṛṣṇa as a friend or son.





TEXT 31





'mora sakhā,' 'mora putra,'--ei 'śuddha' mana



ataeva śuka-vyāsa kare praśaṁsana



SYNONYMS



*mora sakhā*-my friend; *mora putra*-my son; *ei*-this; *śuddha*-pure; *mana*-consciousness; *ataeva*-therefore; *śuka*-vyāsa-Śukadeva Gosvāmī and Vyāsadeva; *kare praśaṁsana*-praise.



TRANSLATION



"In pure Kṛṣṇa consciousness, without knowledge of the Lord's opulences, a devotee considers Kṛṣṇa his friend or son. Therefore this devotional attitude is praised even by Śukadeva Gosvāmī and Vyāsadeva, the supreme authority.





TEXT 32





itthaṁ satāṁ brahma-sukhānubhūtyā



dāsyaṁ gatānāṁ para-daivatena



māyāśritānāṁ nara-dārakeṇa



sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ



SYNONYMS



*ittham*-in this way; *satām*-of persons who prefer the impersonal feature of the Lord; *brahma*-of the impersonal effulgence; *sukha*-by the happiness; *anubhūtyā*-who is realized; *dāsyam*-the mode of servitude; *gatānām*-of those who have accepted; *para-daivatena*-who is the supreme worshipable Deity; *māyā-āśritānām*-for ordinary persons under the clutches of external energy; *nara*-dārakeṇa-with He who is like a boy of this material world; *sākam*-in friendship; *vijahruḥ*-played; *kṛta*-puṇya-puñjāḥ-those who have accumulated volumes of pious activities.



TRANSLATION



"Those who are engaged in self-realization, appreciating the Brahman effulgence of the Lord, and those engaged in devotional service, accepting the Supreme Personality of Godhead as master, as well as those who are under the clutches of māyā, thinking the Lord an ordinary person, cannot understand that certain exalted personalities-after accumulating volumes of pious activities-are now playing with the Lord in friendship as cowherd boys.'



PURPORT



This verse is from the *Śrīmad-Bhāgavatam* (10.12.11).





TEXT 33





trayyā copaniṣadbhiś ca



sāṅkhya-yogaiś ca sātvataiḥ



upagīyamāna-māhātmyaṁ



hariṁ sāmanyatātmajam



SYNONYMS



*trayyā*-by followers of the three Vedas who perform great sacrifices like Indra and other demigods; *ca*-also; *upaniṣadbhiḥ*-by the followers of the Upaniṣads, the topmost portion of Vedic knowledge; *ca*-also; *sāṅkhya*-by the philosophers who analytically study the universe; *yogaiḥ*-by mystic yogīs; *ca*-and; *sātvataiḥ*-by devotees who follow the method of worship mentioned in the Pañcarātra and other Vedic literatures; *upagīyamāna*-being sung; *māhātmyam*-whose glories; *harim*-unto the Supreme Personality of Godhead; *sā*-she, mother Yaśodā; *amanyata*-considered; *ātma*-jam-her own son, born out of her body.



TRANSLATION



"When mother Yaśodā saw all the universes within the mouth of Kṛṣṇa, she was certainly astonished for the time being. Nevertheless, she still considered the Lord her own son, although He is worshiped by great personalities who offer him sacrifices, great saints who understand the greatness of the Lord by studying the *Upaniṣads*, great philosophers who analytically study the universe, great yogīs who know him as the all-pervading Supersoul, and even devotees who accept the Lord as the Supreme Personality of Godhead.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.8.45).





TEXT 34





nandaḥ kim akarod brahman



śreya evaṁ mahodayam



yaśodā vā mahā-bhāgā



papau yasyāḥ stanaṁ hariḥ



SYNONYMS



*nandaḥ*-Nanda Mahārāja; *kim*-what; *akarot*-has performed; *brahman*-O brāhmaṇa; *śreyaḥ*-auspicious activities; *evam*-thus; *mahā*-udayam-rising to such an exalted position as the father of Kṛṣṇa; *yaśodā*-mother Yaśodā; *vā*-or; *mahā*-bhāgā-most fortunate; *papau*-drank; *yasyāḥ*-of whom; *stanam*-the breasts; *hariḥ*-the Supreme Personality of Godhead.



TRANSLATION



"O brāhmaṇa, what pious activities did Nanda Mahārāja perform to receive the Supreme Personality of Godhead Kṛṣṇa as his son? And what pious activities did mother Yaśodā perform that made the Absolute Supreme Personality of Godhead Kṛṣṇa call her "mother" and suck her breasts?'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.8.46).





TEXT 35





aiśvarya dekhileha 'śuddhera' nahe aiśvarya-jñāna



ataeva aiśvarya ha-ite 'kevala'-bhāva pradhāna



SYNONYMS



*aiśvarya*-opulence; *dekhileha*-even after seeing; *śuddhera*-of a pure devotee; *nahe*-is not; *aiśvarya*-jñāna-knowledge of opulence; *ataeva*-therefore; *aiśvarya ha*-ite-than the understanding of opulence; *kevala*-bhāva-pure emotion; *pradhāna*-more eminent.



TRANSLATION



"Even if a pure devotee sees the opulence of Kṛṣṇa, he does not accept it. Therefore pure consciousness is more exalted than consciousness of the Lord's opulence.





TEXT 36





e saba śikhāilā more rāya-rāmānanda



anargala rasa-vettā prema-sukhānanda



SYNONYMS



*e saba*-all this; *śikhāilā*-instructed; *more*-unto Me; *rāya*-rāmānanda-Rāmānanda Rāya; *anargala*-incessantly; *rasa-vettā*-one who understands transcendental mellows; *prema*-sukha-ānanda-absorbed in the happiness of ecstatic love of Kṛṣṇa.



TRANSLATION



"Rāmānanda Rāya is extremely aware of transcendental mellows. He is incessantly absorbed in the happiness of ecstatic love of Kṛṣṇa. It is he who has instructed Me all this.





TEXT 37





kahana nā yāya rāmānandera prabhāva



rāya-prasāde jāniluṅ vrajera 'śuddha' bhāva



SYNONYMS



*kahana nā yāya*-cannot be described; *rāmānandera prabhāva*-the influence of Rāmānanda Rāya; *rāya*-of Rāmānanda Rāya; *prasāde*-by the mercy; *jāniluṅ*-I have understood; *vrajera*-of the inhabitants of Vraja; *śuddha bhāva*-unalloyed love.



TRANSLATION



"It is impossible to describe the influence and knowledge of Rāmānanda Rāya, for only by his mercy have I understood the unalloyed love of the residents of Vṛndāvana.





TEXT 38





dāmodara-svarūpa--'prema-rasa' mūrtimān



yāṅra saṅge haila vraja-madhura-rasa-jñāna



SYNONYMS



*dāmodara*-svarūpa-Svarūpa Dāmodara Gosvāmī; *prema-rasa*-the transcendental mellows of ecstatic love; *mūrtimān*-personified; *yāṅra saṅge*-by whose association; *haila*-there was; *vraja*-of Vraja; *madhura-rasa*-of the mellow of conjugal love; *jñāna*-knowledge.



TRANSLATION



"The transcendental mellow of ecstatic love is personified by Svarūpa Dāmodara. By his association I have understood Vṛndāvana's transcendental mellow of conjugal love.





TEXT 39





'śuddha-prema' vraja-devīra--kāma-gandha-hīna



'kṛṣṇa-sukha-tātparya',--ei tāra cihna



SYNONYMS



*śuddha*-prema-unalloyed love; *vraja-devīra*-of the gopīs or Śrīmatī Rādhārāṇī; *kāma*-gandha-hīna-without a scent of material lust; *kṛṣṇa*-of Kṛṣṇa; *sukha*-happiness; *tātparya*-the purpose; *ei*-this; *tāra*-of that; *cihna*-the symptom.



TRANSLATION



"The unalloyed love of the gopīs and Śrīmatī Rādhārāṇī is without any trace of material lust. The criterion of such transcendental love is that its only purpose is to satisfy Kṛṣṇa.





TEXT 40





yat te sujāta-caraṇāmburuhaṁ staneṣu



bhītāḥ śanaiḥ priya dadhīmahi karkaśeṣu



tenāṭavīm aṭasi tad vyathate na kiṁ svit



kūrpādibhir bhramati dhīr bhavad-āyuṣāṁ naḥ



SYNONYMS



*yat*-which; *te*-Your; *sujāta*-very fine; *caraṇa*-ambu-ruham-lotus feet; *staneṣu*-on the breasts; *bhītāḥ*-being afraid; *śanaiḥ*-gently; *priya*-O dear one; *dadhīmahi*-we place; *karkaśeṣu*-rough; *tena*-with them; *aṭavīm*-the path; *aṭasi*-You roam; *tat*-they; *vyathate*-are distressed; *na*-not; *kim svit*-we wonder; *kūrpa-ādibhiḥ*-by small stones and so on; *bhramati*-flutters; *dhīḥ*-the mind; *bhavat-āyuṣām*-of those of whom Your Lordship is the very life; *naḥ*-of us.



TRANSLATION



"O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our lives rest only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path.'



PURPORT



This verse is spoken by the gopīs in *Śrīmad-Bhāgavatam* (10.31.19).





TEXT 41





gopī-gaṇera śuddha-prema aiśvarya-jñāna-hīna



premete bhartsanā kare ei tāra cihna



SYNONYMS



*gopī-gaṇera*-of the gopīs; *śuddha*-prema-unalloyed love; *aiśvarya*-jñāna-hīna-devoid of knowledge of opulences; *premete*-of pure love; *bhartsanā*-chastisement; *kare*-do; *ei*-this; *tāra*-of that; *cihna*-the symptom.



TRANSLATION



"Obsessed with pure love, without knowledge of opulences, the gopīs sometimes chastised Kṛṣṇa. That is a symptom of pure ecstatic love.





TEXT 42





pati-sutānvaya-bhrātṛ-bāndhavān



ativilaṅghya te 'nty acyutāgatāḥ



gati-vidas tavodgīta-mohitāḥ



kitava yoṣitaḥ kas tyajen niśi



SYNONYMS



*pati*-husbands; *suta*-sons; *anvaya*-family; *bhrātṛ*-brothers; *bāndhavān*-friends; *ativilaṅghya*-without caring for; *te*-Your; *anti*-dear shelter; *acyuta*-O infallible one; *āgatāḥ*-have come; *gati-vidaḥ*-who know everything of our activities; *tava*-of You; *udgīta*-by the singing flute; *mohitāḥ*-being attracted; *kitava*-O great cheater; *yoṣitaḥ*-beautiful women; *kaḥ*-who; *tyajet*-would give up; *niśi*-in the dead of night.



TRANSLATION



"O dear Kṛṣṇa, we gopīs have neglected the order of our husbands, sons, family, brothers and friends and have left their company to come to You. You know everything about our desires. We have come only because we are attracted by the supreme music of Your flute. But You are a great cheater, for who else would give up the company of young girls like us in the dead of night?'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.31.16).





TEXT 43





sarvottama bhajana ei sarva-bhakti jini'



ataeva kṛṣṇa kahe,--'āmi tomāra ṛṇī'



SYNONYMS



*sarva*-uttama-above all; *bhajana*-devotional service; *ei*-this; *sarva-bhakti*-all types of bhakti; *jini'*-conquering; *ataeva*-therefore; *kṛṣṇa kahe*-Lord Kṛṣṇa says; *āmi*-I; *tomāra*-your; *ṛṇī*-debtor.



TRANSLATION



"The conjugal love of the gopīs is the most exalted devotional service, surpassing all other methods of bhakti. Therefore Lord Kṛṣṇa is obliged to say, 'My dear gopīs, I cannot repay you. Indeed, I am always indebted to you.'





TEXT 44





na pāraye 'haṁ niravadya-saṁyujāṁ



sva-sādhu-kṛtyaṁ vibudhāyuṣāpi vaḥ



yā mābhajan durjaya-geha-śṛṅkhalāḥ



saṁvṛścya tad vaḥ pratiyātu sādhunā



SYNONYMS



*na*-not; *pāraye*-am able to make; *aham*-I; *niravadya-saṁyujām*-to those who are completely free from deceit; *sva*-sādhu-kṛtyam-proper compensation; *vibudha-āyuṣā*-with a lifetime as long as that of the demigods; *api*-although; *vaḥ*-to you; *yāḥ*-who; *mā*-Me; *abhajan*-have worshiped; *durjaya-geha-śṛṅkhalāḥ*-the chains of household life, which are difficult to overcome; *saṁvṛścya*-cutting; *tat*-that; *vaḥ*-of you; *pratiyātu*-let it be returned; *sādhunā*-by the good activity itself.



TRANSLATION



"O gopīs, I am not able to repay My debt for your spotless service, even within a lifetime of Brahmā. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation.'



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.32.22).





TEXT 45





aiśvarya-jñāna haite kevalā-bhāva--pradhāna



pṛthivīte bhakta nāhi uddhava-samāna



SYNONYMS



*aiśvarya*-jñāna haite-than transcendental love in opulence; *kevalā*-bhāva-pure love; *pradhāna*-more prominent; *pṛthivīte*-on the surface of the world; *bhakta nāhi*-there is no devotee; *uddhava*-samāna-like Uddhava.



TRANSLATION



"Completely distinct from love of Kṛṣṇa in opulence, pure love of Kṛṣṇa is on the highest level. On the surface of the world there is no devotee greater than Uddhava.





TEXT 46





teṅha yāṅra pada-dhūli karena prārthana



svarūpera saṅge pāiluṅ e saba śikṣaṇa



SYNONYMS



*teṅha*-he; *yāṅra*-whose; *pada*-dhūli-dust of the lotus feet; *karena prārthana*-desires; *svarūpera saṅge*-from Svarūpa Dāmodara; *pāiluṅ*-I have gotten; *e saba*-all these; *śikṣaṇa*-instructions.



TRANSLATION



"Uddhava desires to take on his head the dust of the gopīs' lotus feet. I have learned about all these transcendental loving affairs of Lord Kṛṣṇa from Svarūpa Dāmodara.





TEXT 47





āsām aho caraṇa-reṇu-juṣām ahaṁ syāṁ



vṛndāvane kim api gulma-latauṣadhīnām



yā dustyajaṁ svajanam ārya-pathaṁ ca hitvā



bhejur mukunda-padavīṁ śrutibhir vimṛgyām



SYNONYMS



*āsām*-of the gopīs; *aho*-oh; *caraṇa-reṇu*-the dust of the lotus feet; *juṣām*-devoted to; *aham syām*-let me become; *vṛndāvane*-in Vṛndāvana; *kim api*-anyone; *gulma*-latā-auṣadhīnām-among bushes, creepers and herbs; *yā*-they who; *dustyajam*-very difficult to give up; *sva*-janam-family members; *ārya-patham*-the path of chastity; *ca*-and; *hitvā*-giving up; *bhejuḥ*-worshiped; *mukunda-padavīm*-the lotus feet of Mukunda, Kṛṣṇa; *śrutibhiḥ*-by the Vedas; *vimṛgyām*-to be searched for.



TRANSLATION



"The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kṛṣṇa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vṛndāvana because the gopīs trample them and bless them with the dust of their lotus feet.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (10.47.61) was spoken by Uddhava. When Uddhava was sent by Kṛṣṇa to see the condition of the gopīs in Vṛndāvana, he stayed there for a few months in their association and always talked with them about Kṛṣṇa. Although this greatly pleased the gopīs and other residents of Vrajabhūmi, Vṛndāvana, Uddhava saw that the gopīs were severely afflicted by their separation from Kṛṣṇa. Their hearts were so disturbed that their minds were sometimes deranged. Observing the unalloyed devotion and love of the gopīs for Kṛṣṇa, Uddhava desired to become a creeper, a blade of grass or an herb in Vṛndāvana so that sometimes the gopīs would trample him and he would receive the dust of their lotus feet on his head.





TEXT 48





haridāsa-ṭhākura--mahā-bhāgavata-pradhāna



prati dina laya teṅha tina-lakṣa nāma



SYNONYMS



*haridāsa-ṭhākura*-Haridāsa Ṭhākura; *mahā-bhāgavata-pradhāna*-the topmost of all pure devotees; *prati dina*-every day; *laya*-chants; *teṅha*-he; *tina*-lakṣa nāma-300,000 holy names of the Lord.



TRANSLATION



"Haridāsa Ṭhākura, the teacher of the holy name, is among the most exalted of all devotees. Every day he chants 300,000 holy names of the Lord.





TEXT 49





nāmera mahimā āmi tāṅra ṭhāñi śikhiluṅ



tāṅra prasāde nāmera mahimā jāniluṅ



SYNONYMS



*nāmera mahimā*-the glories of the holy name; *āmi*-I; *tāṅra ṭhāñi*-from him; *śikhiluṅ*-have learned; *tāṅra prasāde*-by his mercy; *nāmera*-of the holy name; *mahimā*-the glories; *jāniluṅ*-I could understand.



TRANSLATION



"I have learned about the glories of the Lord's holy name from Haridāsa Ṭhākura, and by his mercy I have understood these glories.





TEXTS 50-52





ācāryaratna ācāryanidhi paṇḍita-gadādhara



jagadānanda, dāmodara, śaṅkara, vakreśvara



kāśīśvara, mukunda, vāsudeva, murāri



āra yata bhakta-gaṇa gauḍe avatari'



kṛṣṇa-nāma-prema kailā jagate pracāra



iṅhā sabāra saṅge kṛṣṇa-bhakti ye āmāra"



SYNONYMS



ācāryaratna-Ācāryaratna; ācāryanidhi-Ācāryanidhi; *paṇḍita*-gadādhara-Gadādhara Paṇḍita; *jagadānanda*-Jagadānanda; *dāmodara*-Dāmodara; śaṅkara-Śaṅkara; *vakreśvara*-Vakreśvara; *kāśīśvara*-Kāśīśvara; *mukunda*-Mukunda; *vāsudeva*-Vāsudeva; *murāri*-Murāri; *āra*-and; *yata*-as many as; *bhakta*-gaṇa-devotees; *gauḍe*-in Bengal; *avatari'*-having descended; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *prema*-ecstatic love of Kṛṣṇa; *kailā*-did; *jagate*-all over the world; *pracāra*-preaching; *iṅhā sabāra*-of all of them; *saṅge*-by association; *kṛṣṇa*-bhakti-devotional service to Kṛṣṇa; *ye*-which; *āmāra*-My.



TRANSLATION



"Ācāryaratna, Ācāryanidhi, Gadādhara Paṇḍita, Jagadānanda, Dāmodara, Śaṅkara, Vakreśvara, Kāśīśvara, Mukunda, Vāsudeva, Murāri and many other devotees have descended in Bengal to preach to everyone the glories of the holy name of Kṛṣṇa and the value of love for Him. I have learned from them the meaning of devotional service to Kṛṣṇa."





TEXT 53





bhaṭṭera hṛdaye dṛḍha abhimāna jāni'



bhaṅgī kari' mahāprabhu kahe eta vāṇī



SYNONYMS



*bhaṭṭera hṛdaye*-in the heart of Vallabha Bhaṭṭa; *dṛḍha*-fixed; *abhimāna*-pride; *jāni'*-understanding; *bhaṅgī kari'*-making a hint; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kahe*-spoke; *eta vāṇī*-these words.



TRANSLATION



Knowing that Vallabha Bhaṭṭa's heart was full of pride, Śrī Caitanya Mahāprabhu spoke these words, hinting at how one can learn about devotional service.



PURPORT



Vallabha Bhaṭṭa was greatly proud of his knowledge in devotional service, and therefore he wanted to speak about Lord Śrī Caitanya Mahāprabhu without understanding the Lord's position. The Lord therefore hinted in many ways that if Vallabha Bhaṭṭa wanted to know what devotional service actually is, he would have to learn from all the devotees He mentioned, beginning with Advaita Ācārya, Lord Nityānanda, Sārvabhauma Bhaṭṭācārya and Rāmānanda Rāya. As Svarūpa Dāmodara has said, if one wants to learn the meaning of *Śrīmad-Bhāgavatam*, one must take lessons from a realized soul. One should not proudly think that one can understand the transcendental loving service of the Lord simply by reading books. One must become a servant of a Vaiṣṇava. As Narottama dāsa Ṭhākura has confirmed, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: one cannot be in a transcendental position unless one very faithfully serves a pure Vaiṣṇava. One must accept a Vaiṣṇava guru (ādau gurv-āśrayam), and then by questions and answers one should gradually learn what pure devotional service to Kṛṣṇa is. That is called the paramparā system.





TEXT 54





"āmi se'vaiṣṇava',--bhakti-siddhānta saba jāni



āmi se bhāgavata-artha uttama vākhāni"



SYNONYMS



*āmi*-I; *se*-that; *vaiṣṇava*-Vaiṣṇava; *bhakti*-siddhānta-conclusions of devotional service; *saba*-all; *jāni*-I know; *āmi*-I; *se*-that; *bhāgavata*-artha-meaning of the Bhāgavatam; *uttama*-very well; *vākhāni*-can explain.



TRANSLATION



"I am a great Vaiṣṇava. Having learned all the conclusions of Vaiṣṇava philosophy, I can understand the meaning of *Śrīmad-Bhāgavatam* and explain it very well."





TEXT 55





bhaṭṭera manete ei chila dīrgha garva



prabhura vacana śuni' se ha-ila kharva



SYNONYMS



*bhaṭṭera manete*-in the mind of Vallabha Bhaṭṭa; *ei*-this; *chila*-was existing; *dīrgha*-for a long time; *garva*-pride; *prabhura*-of Śrī Caitanya Mahāprabhu; *vacana*-the words; *śuni'*-by hearing; *se*-that; *ha*-ila-was; *kharva*-cut down.



TRANSLATION



Such pride had existed for a long time within Vallabha Bhaṭṭa's mind, but as he heard the preaching of Śrī Caitanya Mahāprabhu, his pride was cut down.





TEXT 56





prabhura mukhe vaiṣṇavatā śuniyā sabāra



bhaṭṭera icchā haila tāṅ-sabāre dekhibāra



SYNONYMS



*prabhura mukhe*-from the mouth of Śrī Caitanya Mahāprabhu; *vaiṣṇavatā*-the standard of Vaiṣṇavism; *śuniyā sabāra*-hearing of all the devotees; *bhaṭṭera*-of Vallabha Bhaṭṭa; *icchā*-desire; *haila*-was; *tāṅ-sabāre*-all of them; *dekhibāra*-to see.



TRANSLATION



When Vallabha Bhaṭṭa heard from the mouth of Śrī Caitanya Mahāprabhu about the pure Vaiṣṇavism of all these devotees, he immediately desired to see them.





TEXT 57





bhaṭṭa kahe,--"e saba vaiṣṇava rahe kon sthāne?



kon prakāre pāimu ihāṅ-sabāra darśane?



SYNONYMS



*bhaṭṭa kahe*-Vallabha Bhaṭṭa said; *e saba vaiṣṇava*-all these Vaiṣṇavas; *rahe*-live; *kon sthāne*-where; *kon prakāre*-how; *pāimu*-shall I attain; *ihāṅ*-sabāra darśane-seeing all these Vaiṣṇavas.



TRANSLATION



Vallabha Bhaṭṭa said, "Where do all these Vaiṣṇavas live, and how can I see them?"





TEXT 58





prabhu kahe,--"keha gauḍe, keha deśāntare



saba āsiyāche ratha-yātrā dekhibāre



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu replied; *keha gauḍe*-some in Bengal; *keha*-some; *deśa-antare*-in other states; *saba*-all; *āsiyāche*-have come; *ratha-yātrā dekhibāre*-to see the car festival of Lord Jagannātha.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "Although some of them live in Bengal and some in other states, they have all come here to see the Ratha-yātrā festival.





TEXT 59





ihāṅi rahena sabe, vāsā--nānā-sthāne



ihāṅi pāibā tumi sabāra darśane"



SYNONYMS



*ihāṅi*-here; *rahena sabe*-all of them are living; *vāsā*-their residential places; *nānā-sthāne*-in various quarters; *ihāṅi*-here; *pāibā*-will get; *tumi*-you; *sabāra darśane*-everyone's audience.



TRANSLATION



"At present they are all living here. Their residences are in various quarters. Here you will get the audience of them all."





TEXT 60





tabe bhaṭṭa kahe bahu vinaya vacana



bahu dainya kari' prabhure kaila nimantraṇa



SYNONYMS



*tabe*-thereafter; *bhaṭṭa kahe*-Vallabha Bhaṭṭa said; *bahu*-very; *vinaya*-humble; *vacana*-words; *bahu dainya kari'*-in all humility; *prabhure*-Śrī Caitanya Mahāprabhu; *kaila nimantraṇa*-invited to dine.



TRANSLATION



Thereafter, with great submission and humility, Vallabha Bhaṭṭa invited Śrī Caitanya Mahāprabhu to dine at his home.





TEXT 61





āra dina saba vaiṣṇava prabhu-sthāne āilā



sabā-sane mahāprabhu bhaṭṭe milāilā



SYNONYMS



*āra dina*-the next day; *saba vaiṣṇava*-all the Vaiṣṇavas; *prabhu-sthāne*-to the place of Śrī Caitanya Mahāprabhu; *āilā*-came; *sabā*-sane-with all of them; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhaṭṭe milāilā*-introduced Vallabha Bhaṭṭa.



TRANSLATION



The next day, when all the Vaiṣṇavas came to the abode of Śrī Caitanya Mahāprabhu, the Lord introduced Vallabha Bhaṭṭa to them all.





TEXT 62





'vaiṣṇave'ra teja dekhi' bhaṭṭera camatkāra



tāṅ-sabāra āge bhaṭṭa--khadyota-ākāra



SYNONYMS



*vaiṣṇavera*-of the Vaiṣṇavas; *teja*-the brilliance; *dekhi'*-seeing; *bhaṭṭera*-of Vallabha Bhaṭṭa; *camatkāra*-surprised; *tāṅ-sabāra*-of all of them; *āge*-in front; *bhaṭṭa*-Vallabha Bhaṭṭa; *khadyota-ākāra*-like a glowworm.



TRANSLATION



He was surprised to see the brilliance of their faces. Indeed, among them Vallabha Bhaṭṭa seemed just like a glowworm.





TEXT 63





tabe bhaṭṭa bahu mahā-prasāda ānāila



gaṇa-saha mahāprabhure bhojana karāila



SYNONYMS



*tabe*-at that time; *bhaṭṭa*-Vallabha Bhaṭṭa; *bahu*-much; *mahā-prasāda*-Lord Jagannātha's remnants; *ānāila*-brought in; *gaṇa-saha mahāprabhure*-Śrī Caitanya Mahāprabhu with His associates; *bhojana karāila*-he fed.



TRANSLATION



Then Vallabha Bhaṭṭa brought in a great quantity of Lord Jagannātha's mahā-prasāda and sumptuously fed Lord Śrī Caitanya Mahāprabhu and His associates.





TEXT 64





paramānanda purī-saṅge sannyāsīra gaṇa



eka-dike vaise saba karite bhojana



SYNONYMS



*paramānanda purī*-saṅge-with Paramānanda Purī; *sannyāsīra gaṇa*-all the sannyāsī associates of Śrī Caitanya Mahāprabhu; *eka*-dike-on one side; *vaise*-sat down; *saba*-all; *karite bhojana*-to accept the prasāda.



TRANSLATION



All the sannyāsī associates of Śrī Caitanya Mahāprabhu headed by Paramānanda Purī, sat on one side and thus partook of the prasāda.





TEXT 65





advaita, nityānanda-rāya--pārśve dui-jana



madhye mahāprabhu vasilā, āge-pāche bhakta-gaṇa



SYNONYMS



*advaita*-Advaita Ācārya; *nityānanda-rāya*-Lord Nityānanda; *pārśve*-on the sides; *dui*-jana-two personalities; *madhye*-in the middle; *mahāprabhu vasilā*-Śrī Caitanya Mahāprabhu sat down; *āge*-in front; *pāche*-behind; *bhakta-gaṇa*-all the devotees.



TRANSLATION



Śrī Caitanya Mahāprabhu sat in the midst of the devotees. Advaita Ācārya and Lord Nityānanda each sat on one side of the Lord. The other devotees sat in front of the Lord and behind Him.





TEXT 66





gauḍera bhakta yata kahite nā pāri



aṅgane vasilā saba hañā sāri sāri



SYNONYMS



*gauḍera*-of Bengal; *bhakta yata*-all the devotees; *kahite*-to mention; *nā pāri*-i am unable; *aṅgane*-in the courtyard; *vasilā*-sat down; *saba*-all; *hañā*-being; *sāri sāri*-in lines.



TRANSLATION



The devotees from Bengal, whom I am unable to count, all sat down in lines in the courtyard.





TEXT 67





prabhura bhakta-gaṇa dekhi' bhaṭṭera camatkāra



pratyeke sabāra pade kaila namaskāra



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *bhakta*-gaṇa-devotees; *dekhi'*-seeing; *bhaṭṭera*-of Vallabha Bhaṭṭa; *camatkāra*-surprise; *prati*-eke-unto each and every one; *sabāra*-of all; *pade*-at the lotus feet; *kaila namaskāra*-he offered obeisances.



TRANSLATION



When Vallabha Bhaṭṭa saw all the devotees of Śrī Caitanya Mahāprabhu, he was greatly surprised, but in devotion he offered his obeisances at the lotus feet of each and every one of them.





TEXT 68





svarūpa, jagadānanda, kāśīśvara, śaṅkara



pariveśana kare, āra rāghava, dāmodara



SYNONYMS



*svarūpa*-Svarūpa; *jagadānanda*-Jagadānanda; *kāśīśvara*-Kāśīśvara; śaṅkara-Śaṅkara; *pariveśana kare*-distribute; *āra*-and; *rāghava dāmodara*-Rāghava and Dāmodara.



TRANSLATION



Svarūpa Dāmodara, Jagadānanda, Kāśīśvara and Śaṅkara, along with Rāghava and Dāmodara Paṇḍita, took charge of distributing the prasāda.





TEXT 69





mahā-prasāda vallabha-bhaṭṭa bahu ānāila



prabhu-saha sannyāsi-gaṇa bhojane vasila



SYNONYMS



*mahā*-prasāda-food offered to Śrī Jagannātha; *vallabha*-bhaṭṭa-Vallabha Bhaṭṭa; *bahu*-a large quantity; *ānāila*-brought; *prabhu*-saha-with Śrī Caitanya Mahāprabhu; *sannyāsi-gaṇa*-all the sannyāsīs; *bhojane vasila*-sat down to accept the prasāda.



TRANSLATION



Vallabha Bhaṭṭa had brought a large quantity of mahā-prasāda offered to Lord Jagannātha. Thus all the sannyāsīs sat down to eat with Śrī Caitanya Mahāprabhu.





TEXT 70





prasāda pāya vaiṣṇava-gaṇa bale, 'hari' 'hari'



hari hari dhvani uṭhe saba brahmāṇḍa bhari'



SYNONYMS



*prasāda*-the prasāda; *pāya*-accept; *vaiṣṇava-gaṇa*-all the Vaiṣṇavas; *bale*-chant; *hari hari*-Hari, Hari; *hari hari dhvani*-the vibration of Hari, Hari; *uṭhe*-rises; *saba brahmāṇḍa*-the entire universe; *bhari'*-filling.



TRANSLATION



Accepting the prasāda, all the Vaiṣṇavas chanted the holy names Hari, Hari. The rising vibration of the holy name of Hari filled the entire universe.





TEXT 71





mālā, candana, guvāka, pāna aneka ānila



sabā' pūjā kari' bhaṭṭa ānandita haila



SYNONYMS



*mālā*-garlands; *candana*-sandalwood pulp; *guvāka*-spices; *pāna*-betel; *aneka*-much; *ānila*-brought; *sabā' pūjā kari'*-worshiping all the Vaiṣṇavas; *bhaṭṭa*-Vallabha Bhaṭṭa; *ānandita haila*-became very happy.



TRANSLATION



When all the Vaiṣṇavas had finished eating, Vallabha Bhaṭṭa brought a large quantity of garlands, sandalwood pulp, spices and betel. He worshiped them very respectfully and became extremely happy.





TEXT 72





ratha-yātrā-dine prabhu kīrtana ārambhilā



pūrvavat sāta sampradāya pṛthak karilā



SYNONYMS



*ratha*-yātrā-dine-on the day of the car festival; *prabhu*-Śrī Caitanya Mahāprabhu; *kīrtana ārambhilā*-began the congregational chanting; *pūrva*-vat-as previously; *sāta sampradāya*-in seven groups; *pṛthak karilā*-He divided.



TRANSLATION



On the day of the car festival, Śrī Caitanya Mahāprabhu began the congregational chanting. As He had done previously, He divided all the devotees into seven groups.





TEXTS 73-74





advaita, nityānanda, haridāsa, vakreśvara



śrīvāsa, rāghava, paṇḍita-gadādhara



sāta jana sāta-ṭhāñi karena nartana



'hari-bola' bali' prabhu karena bhramaṇa



SYNONYMS



*advaita*-Advaita Ācārya; *nityānanda*-Lord Nityānanda; haridāsa-Ṭhākura Haridāsa; *vakreśvara*-Vakreśvara; śrīvāsa-Śrīvāsa Ṭhākura; *rāghava*-Rāghava; *paṇḍita*-gadādhara-Gadādhara Paṇḍita; *sāta jana*-seven persons; *sāta-ṭhāñi*-in seven groups; *karena nartana*-dance; *hari*-bola bali'-uttering "Hari bol"; *prabhu*-Śrī Caitanya Mahāprabhu; *karena bhramaṇa*-wanders.



TRANSLATION



Seven devotees-Advaita, Nityānanda, Haridāsa Ṭhākura, Vakreśvara, Śrīvāsa Ṭhākura, Rāghava Paṇḍita and Gadādhara Paṇḍita-formed seven groups and began dancing. Śrī Caitanya Mahāprabhu, chanting "Hari bol," wandered from one group to another.





TEXT 75





caudda mādala bāje ucca saṅkīrtana



eka eka nartakera preme bhāsila bhuvana



SYNONYMS



*caudda mādala*-fourteen mṛdaṅgas; *bāje*-were being played; *ucca saṅkīrtana*-loud congregational chanting; *eka eka*-of each group; *nartakera*-of the dancer; *preme*-in ecstatic love; *bhāsila bhuvana*-inundated the entire world.



TRANSLATION



Fourteen mṛdaṅgas resounded with the loud congregational chanting, and in each group was a dancer whose dance of ecstatic love inundated the entire world.





TEXT 76





dekhi' vallabha-bhaṭṭera haila camatkāra



ānande vihvala nāhi āpana-sāmbhāla



SYNONYMS



*dekhi'*-seeing; *vallabha-bhaṭṭera*-of Vallabha Bhaṭṭa; *haila camatkāra*-was astonishment; *ānande vihvala*-overwhelmed by transcendental happiness; *nāhi*-there was not; *āpana*-sāmbhāla-keeping his normal position.



TRANSLATION



Seeing all this, Vallabha Bhaṭṭa was completely astonished. He was overwhelmed by transcendental bliss and lost himself.





TEXT 77





tabe mahāprabhu sabāra nṛtya rākhilā



pūrvavat āpane nṛtya karite lāgilā



SYNONYMS



*tabe*-thereafter; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *sabāra*-of all of them; *nṛtya rākhilā*-stopped the dancing; *pūrvavat*-as previously; *āpane*-personally; *nṛtya*-dancing; *karite lāgilā*-began to perform.



TRANSLATION



Then Śrī Caitanya Mahāprabhu stopped the dancing of the others, and as He had done previously, He personally began to dance.





TEXT 78





prabhura saundarya dekhi āra premodaya



'ei ta' sākṣāt kṛṣṇa' bhaṭṭera ha-ila niścaya



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *saundarya*-the beauty; *dekhi*-seeing; *āra*-also; *prema*-udaya-arousing of ecstatic love; *ei*-this; *ta'*-certainly; *sākṣāt*-directly; *kṛṣṇa*-Lord Kṛṣṇa; *bhaṭṭera*-of Vallabha Bhaṭṭa; *ha*-ila-was; *niścaya*-certainty.



TRANSLATION



Seeing the beauty of Śrī Caitanya Mahāprabhu and the awakening of His ecstatic love, Vallabha Bhaṭṭa concluded, "Here is Lord Kṛṣṇa, without a doubt."





TEXT 79





eta mata ratha-yātrā sakale dekhila



prabhura caritre bhaṭṭera camatkāra haila



SYNONYMS



*eta mata*-in this way; *ratha-yātrā*-the car festival; *sakale*-all; *dekhila*-saw; *prabhura caritre*-by the character of Śrī Caitanya Mahāprabhu; *bhaṭṭera*-of Vallabha Bhaṭṭa; *camatkāra haila*-there was astonishment.



TRANSLATION



Thus Vallabha Bhaṭṭa witnessed the car festival. He was simply astonished by the characteristics of Śrī Caitanya Mahāprabhu.





TEXT 80





yātrānantare bhaṭṭa yāi mahāprabhu-sthāne



prabhu-caraṇe kichu kaila nivedane



SYNONYMS



*yātrā*-anantare-after the Ratha-yātrā; *bhaṭṭa*-Vallabha Bhaṭṭa; *yāi*-going; *mahāprabhu-sthāne*-to the place of Śrī Caitanya Mahāprabhu; *prabhu*-caraṇe-at the lotus feet of the Lord; *kichu*-some; *kaila*-made; *nivedane*-submission.



TRANSLATION



One day, after the festival was over, Vallabha Bhaṭṭa went to the abode of Śrī Caitanya Mahāprabhu and submitted a request at the lotus feet of the Lord.





TEXT 81





"bhāgavatera ṭīkā kichu kariyāchi likhana



āpane mahāprabhu yadi karena śravaṇa"



SYNONYMS



*bhāgavatera*-on Śrīmad-Bhāgavatam; *ṭīkā*-commentary; *kichu*-some; *kariyāchi likhana*-I have written; *āpane*-You; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *yadi*-if; *karena śravaṇa*-would hear.



TRANSLATION



"I have written some commentary on *Śrīmad-Bhāgavatam*," he said. "Would Your Lordship kindly hear it?"





TEXT 82





prabhu kahe,--"bhāgavatārtha bujhite nā pāri



bhāgavatārtha śunite āmi nahi adhikārī



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu replied; *bhāgavata-artha*-the meaning of Śrīmad-Bhāgavatam; *bujhite nā pāri*-I cannot understand; *bhāgavata-artha*-the purport of Śrīmad-Bhāgavatam; *śunite*-to hear; *āmi nahi adhikārī*-I am not the proper person.



TRANSLATION



The Lord replied, "I do not understand the meaning of *Śrīmad-Bhāgavatam*. Indeed, I am not a suitable person to hear its meaning.





TEXT 83





vasi' kṛṣṇa-nāma mātra kariye grahaṇe



saṅkhyā-nāma pūrṇa mora nahe rātri-dine



SYNONYMS



*vasi'*-sitting; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *mātra*-simply; *kariye grahaṇe*-I chant; *saṅkhyā-nāma*-a fixed number of rounds; *pūrṇa*-complete; *mora*-My; *nahe*-is not; *rātri*-dine-throughout the entire day and night.



TRANSLATION



"I simply sit and try to chant the holy name of Kṛṣṇa, and although I chant all day and night, I nevertheless cannot complete the chanting of my prescribed number of rounds."





TEXT 84





bhaṭṭa kahe, "kṛṣṇa-nāmera artha-vyākhyāne



vistāra kairāchi, tāhā karaha śravaṇe"



SYNONYMS



*bhaṭṭa kahe*-Vallabha Bhaṭṭa said; *kṛṣṇa-nāmera*-of the holy name of Kṛṣṇa; *artha*-vyākhyāne-description of the meaning; *vistāra*-very elaborately; *kairāchi*-I have made; *tāhā*-that; *karaha śravaṇe*-kindly hear.



TRANSLATION



Vallabha Bhaṭṭa said, "I have tried to describe elaborately the meaning of Kṛṣṇa's holy name. Kindly hear the explanation."





TEXT 85





prabhu kahe,--"kṛṣṇa-nāmera bahu artha nā māni



"śyāma-sundara' 'yaśodā-nandana,'--ei-mātra jāni



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu replied; *kṛṣṇa-nāmera*-of the holy name of Kṛṣṇa; *bahu artha*-many meanings; *nā māni*-I do not accept; *śyāma*-sundara-Śyāmasundara; *yaśodā*-nandana-Yaśodānandana; *ei*-mātra-only this; *jāni*-I know.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu replied,"I do not accept many different meanings for the holy name of Kṛṣṇa. I know only that Lord Kṛṣṇa is Śyāmasundara and Yaśodānandana. That's all I know.





TEXT 86





tamāla-śyāmala-tviṣi



śrī-yaśodā-stanandhaye



kṛṣṇa-nāmno rūḍhir iti



sarva-śāstra-vinirṇayaḥ



SYNONYMS



*tamāla-śyāmala*-tviṣi-whose complexion is dark blue, resembling a tamāla tree; *śrī*-yaśodā-stanam-dhaye-sucking the breast of mother Yaśodā; *kṛṣṇa-nāmnaḥ*-of the name Kṛṣṇa; *rūḍhiḥ*-the chief meaning; *iti*-thus; *sarva-śāstra*-of all revealed scriptures; *vinirṇayaḥ*-the conclusion.



TRANSLATION



"The only purport of the holy name of Kṛṣṇa is that He is dark blue like a tamāla tree and is the son of mother Yaśodā. This is the conclusion of all the revealed scriptures.'



PURPORT



This is a verse from the Nāma-kaumuḍī





TEXT 87





ei artha āmi mātra jāniye nirdhāra



āra sarva-arthe mora nāhi adhikāra"



SYNONYMS



*ei artha*-this meaning; *āmi*-I; *mātra*-only; *jāniye*-know; *nirdhāra*-conclusion; *āra*-other; *sarva*-all; *arthe*-meanings; *mora*-My; *nāhi*-is not; *adhikāra*-capacity to understand.



TRANSLATION



"I conclusively know these two names, Śyāmasundara and Yaśodānandana. I do not understand any other meanings, nor have I the capacity to understand them."





TEXT 88





phalgu-prāya bhaṭṭera nāmādi saba-vyākhyā



sarvajña prabhu jāni' tāre karena upekṣā



SYNONYMS



*phalgu*-prāya-generally useless; *bhaṭṭera*-of Vallabha Bhaṭṭa; *nāma-ādi*-the holy name and so on; *saba*-all; *vyākhyā*-explanations; *sarva*-jña-omniscient; *prabhu*-Śrī Caitanya Mahāprabhu; *jāni'*-knowing; *tāre*-him; *karena upekṣā*-neglects.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu is omniscient. Therefore He could understand that Vallabha Bhaṭṭa's explanations of Kṛṣṇa's name and *Śrīmad-Bhāgavatam* were useless. Therefore He did not care about them.





TEXT 89





vimanā hañā bhaṭṭa gelā nija-ghara



prabhu-viṣaye bhakti kichu ha-ila antara



SYNONYMS



*vimanā hañā*-feeling morose; *bhaṭṭa*-Vallabha Bhaṭṭa; *gelā*-went; *nija-ghara*-to his home; *prabhu*-viṣaye-unto Śrī Caitanya Mahāprabhu; *bhakti*-devotion; *kichu*-somewhat; *ha*-ila-became; *antara*-different.



TRANSLATION



When Śrī Caitanya Mahāprabhu rigidly declined to hear his explanations, Vallabha Bhaṭṭa went home feeling morose. His faith and devotion to the Lord changed.





TEXT 90





tabe bhaṭṭa gelā paṇḍita-gosāñira ṭhāñi



nānā mate prīti kari' kare āsā-yāi



SYNONYMS



*tabe*-thereafter; *bhaṭṭa*-Vallabha Bhaṭṭa; *gelā*-went; *paṇḍita-gosāñira thāñi*-to Gadādhara Paṇḍita Gosāñi; *nānā mate*-in various ways; *prīti kari'*-showing affection; *kare āsā*-yāi-comes and goes.



TRANSLATION



Thereafter, Vallabha Bhaṭṭa went to the home of Gadādhara Paṇḍita. He kept coming and going, showing affection in various ways, and thus maintained a relationship with him.





TEXT 91





prabhura upekṣāya saba nīlācalera jana



bhaṭṭera vyākhyāna kichu nā kare śravaṇa



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *upekṣāya*-because of neglect; *saba*-all; *nīlācalera jana*-people in Jagannātha Purī; *bhaṭṭera vyākhyāna*-explanation of Vallabha Bhaṭṭa; *kichu*-any; *nā kare śravaṇa*-do not hear.



TRANSLATION



Because Śrī Caitanya Mahāprabhu did not take Vallabha Bhaṭṭa very seriously, none of the people in Jagannātha Purī would hear any of his explanations.





TEXT 92





lajjita haila bhaṭṭa, haila apamāne



duḥkhita hañā gela paṇḍitera sthāne



SYNONYMS



*lajjita*-ashamed; *haila*-became; *bhaṭṭa*-Vallabha Bhaṭṭa; *haila apamāne*-felt insulted; *duḥkhita hañā*-being unhappy; *gela*-went; *paṇḍitera sthāne*-to Gadādhara Paṇḍita.



TRANSLATION



Ashamed, insulted and unhappy, Vallabha Bhaṭṭa went to Gadādhara Paṇḍita.





TEXT 93





dainya kari' kahe,--"niluṅ tomāra śaraṇa



tumi kṛpā kari' rākha āmāra jīvana



SYNONYMS



*dainya kari'*-with great humility; *kahe*-said; *niluṅ*-I have taken; *tomāra śaraṇa*-shelter of you; *tumi*-you; *kṛpā kari'*-being merciful; *rākha*-keep; *āmāra jīvana*-my life.



TRANSLATION



Approaching him with great humi Iity, Vallabha Bhaṭṭa said, "I have taken shelter of you, my dear sir. Kindly be merciful to me and save my life.





TEXT 94





kṛṣṇa-nāma-vyākhyā yadi karaha śravaṇa



tabe mora lajjā-paṅka haya prakṣālana"



SYNONYMS



*kṛṣṇa-nāma*-of the name of Lord Kṛṣṇa; *vyākhyā*-explanation; *yadi*-if; *karaha śravaṇa*-you hear; *tabe*-then; *mora*-my; *lajjā-paṅka*-the mud of shame; *haya*-there is; *prakṣālana*-washing.



TRANSLATION



"Please hear my explanation of the meaning of Lord Kṛṣṇa's name. In that way the mud of the shame that has come upon me will be washed off."





TEXT 95





saṅkaṭe paḍila paṇḍita, karaye saṁśaya



ki karibena,--eko, karite nā pāre niścaya



SYNONYMS



*saṅkaṭe*-into a dilemma; *paḍila paṇḍita*-Paṇḍita Gosāñi fell; *karaye saṁśaya*-felt doubts; *ki karibena*-what he will do; *eko*-alone; *karite nā pāre niścaya*-cannot make a decision.



TRANSLATION



Thus Paṇḍita Gosāñi fell into a dilemma. Be was in such doubt that he could not decide alone what to do.



PURPORT



Śrī Caitanya Mahāprabhu did not take Vallabha Bhaṭṭa very seriously. Therefore Paṇḍita Gosāñi, or Gadādhara Gosāñi, fell into perplexity. What would be his position if he heard Vallabha Bhaṭṭa's explanation of Śrī Kṛṣṇa's name? Certainly Śrī Caitanya Mahāprabhu would be displeased. Therefore Gadādhara Paṇḍita Gosāñi could not make a decision.





TEXT 96





yadyapi paṇḍita āra nā kailā aṅgīkāra



bhaṭṭa yāi' tabu paḍe kari' balātkāra



SYNONYMS



*yadyapi*-although; *paṇḍita*-Gadādhara Paṇḍita; *āra*-also; *nā kailā aṅgīkāra*-did not accept; *bhaṭṭa*-Vallabha Bhaṭṭa; *yāi'*-going; *tabu*-still; *paḍe*-reads; *kari' balātkāra*-forcibly.



TRANSLATION



Although Gadādhara Paṇḍita Gosāñi did not want to hear it, Vallabha Bhaṭṭa began to read his explanation with great force.





TEXT 97





ābhijātye paṇḍita karite nāre niṣedhana



"e saṅkaṭe rākha, kṛṣṇa la-ilāṅa śaraṇa



SYNONYMS



*ābhijātye*-because of his aristocracy; *paṇḍita*-Gadādhara Paṇḍita; *karite nāre niṣedhana*-could not forbid; *e saṅkaṭe*-in this danger; *rākha*-please protect; *kṛṣṇa*-O Lord Kṛṣṇa; *la-ilāṅa*-I have taken; *śaraṇa*-shelter.



TRANSLATION



Because Vallabha Bhaṭṭa was a learned brāhmaṇa, Gadādhara Paṇḍita could not forbid him. Thus he began to think of Lord Kṛṣṇa. "My dear Lord Kṛṣṇa," he requested, "please protect me in this danger. I have taken shelter of You.





TEXT 98





antaryāmī prabhu jānibena mora mana



tāṅre bhaya nāhi kichu, 'viṣama' tāṅra gaṇa"



SYNONYMS



*antaryāmī*-existing in everyone's heart; *prabhu*-Śrī Caitanya Mahāprabhu; *jānibena*-will know; *mora mana*-my mind; *tāṅre*-of Him; *bhaya*-fear; *nāhi*-there is not; *kichu*-any; *viṣama*-very critical; *tāṅra gaṇa*-his associates.



TRANSLATION



"Śrī Caitanya Mahāprabhu is present in everyone's heart, and He will certainly know my mind. Therefore I do not fear Him. His associates, however, are extremely critical."



PURPORT



As the Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu exists in everyone's heart. Therefore He would know the circumstances under which Paṇḍita Gosāñi agreed to hear Vallabha Bhaṭṭa's explanations, and certainly He would not be angry. However, the Vaiṣṇavas who were always with Śrī Caitanya Mahāprabhu might not understand Gadādhara Paṇḍita's inner consciousness, and they might accuse him of having compromised with Vallabha Bhaṭṭa, despite his having been neglected by Śrī Caitanya Mahāprabhu. Gadādhara Paṇḍita Gosāñi was seriously thinking in this way.





TEXT 99





yadyapi vicāre paṇḍitera nāhi kichu doṣa



tathāpi prabhura gaṇa tāṅre kare praṇaya-roṣa



SYNONYMS



*yadyapi*-although; *vicāre*-conclusively; *paṇḍitera*-of Gadādhara Paṇḍita; *nāhi kichu doṣa*-there was no fault; *tathāpi*-still; *prabhura gaṇa*-associates of Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *kare praṇaya*-roṣa-showed affectionate anger.



TRANSLATION



Although Gadādhara Paṇḍita Gosāñi was not in the least at fault, some of Śrī Caitanya Mahāprabhu's devotees showed affectionate anger toward him.





TEXT 100





pratyaha vallabha-bhaṭṭa āise prabhu-sthāne



'udgrāhādi' prāya kare ācāryādi-sane



SYNONYMS



*prati*-aha-daily; *vallabha*-bhaṭṭa-Vallabha Bhaṭṭa; *āise*-comes; *prabhu-sthāne*-to the place of Lord Śrī Caitanya Mahāprabhu; *udgrāha-ādi prāya*-unnecessary argument; *kare*-does; *ācārya-ādi*-sane-with Advaita Ācārya and others.



TRANSLATION



Every day, Vallabha Bhaṭṭa would come to the place of Śrī Caitanya Mahāprabhu to engage in unnecessary arguments with Advaita Ācārya and other great personalities, such as Svarūpa Dāmodara.





TEXT 101





yei kichu kare bhaṭṭa 'siddhānta' sthāpana



śunitei ācārya tāhā karena khaṇḍana



SYNONYMS



*yei*-whatever; *kichu*-any; *kare*-does; *bhaṭṭa*-Vallabha Bhaṭṭa; *siddhānta*-conclusion; *sthāpana*-establishing; *śunitei*-hearing; *ācārya*-Advaita Ācārya; *tāhā*-that; *karena khaṇḍana*-refuted.



TRANSLATION



Whatever conclusions Vallabha Bhaṭṭa eagerly presented were refuted by personalities like Advaita Ācārya.





TEXT 102





ācāryādi-āge bhaṭṭa yabe yabe yāya



rājahaṁsa-madhye yena rahe baka-prāya



SYNONYMS



*ācārya-ādi-āge*-in front of Advaita Ācārya and others; *bhaṭṭa*-Vallabha Bhaṭṭa; *yabe yabe*-whenever; *yāya*-goes; *rāja-haṁsa-madhye*-in a society of white swans; *yena*-as; *rahe*-remained; *baka*-prāya-like a duck.



TRANSLATION



Whenever Vallabha Bhaṭṭa entered the society of devotees, headed by Advaita Ācārya, he was like a duck in a society of white swans.





TEXT 103





eka-dina bhaṭṭa puchila ācāryere



"jīva-'prakṛti' 'pati' kari' mānaye kṛṣṇere



SYNONYMS



*eka-dina*-one day; *bhaṭṭa*-Vallabha Bhaṭṭa; *puchila ācāryere*-inquired from Advaita Ācārya; *jīva*-the living entity; *prakṛti*-female; *pati*-husband; *kari'*-as; *mānaye kṛṣṇere*-accepts Kṛṣṇa.



TRANSLATION



One day Vallabha Bhaṭṭa said to Advaita Ācārya, "Every living entity is female [prakṛti] and considers Kṛṣṇa her husband [pati].





TEXT 104





pati-vratā hañā patira nāma nāhi laya



tomarā kṛṣṇa-nāma-laha,--kon dharma haya?"



SYNONYMS



*pati*-vratā-devoted to the husband; *hañā*-being; *patira*-of the husband; *nāma*-name; *nāhi laya*-does not utter; *tomarā*-all of you; *kṛṣṇa*-nāma-laha-chant the name of Kṛṣṇa; *kon*-what; *dharma*-religious principle; *haya*-is it.



TRANSLATION



"It is the duty of a chaste wife, devoted to her husband, not to utter her husband's name, but all of you chant the name of Kṛṣṇa. How can this be called a religious principle?"





TEXT 105





ācārya kahe,--"āge tomāra 'dharma' mūrtimān



iṅhāre puchaha, iṅha karibena ihāra samādhāna



SYNONYMS



*ācārya kahe*-Advaita Ācārya said; *āge*-in front; *tomāra*-of you; *dharma*-religious principles; *mūrtimān*-personified; *iṅhāre puchaha*-ask Him; *iṅha*-He; *karibena*-will make; *ihāra*-of this; *samādhāna*-solution.



TRANSLATION



Advaita Ācārya responded, "In front of you is Lord Śrī Caitanya Mahāprabhu, the personification of religious principles. You should ask Him, for He will give you the proper answer."





TEXT 106





śuni' prabhu kahena,--"tumi nā jāna dharma-marma



svāmi-ājñā pāle,--ei pati-vratā-dharma



SYNONYMS



*śuni'*-hearing; *prabhu kahena*-Śrī Caitanya Mahāprabhu said; *tumi*-you; *nā jāna*-do not know; *dharma*-marma-real religious principles; *svāmi*-of the husband; *ājñā*-order; *pāle*-obeys; *ei*-this; *pati-vratā-dharma*-the religious principle of a chaste woman.



TRANSLATION



Hearing this, Lord Śrī Caitanya Mahāprabhu said, "My dear Vallabha Bhaṭṭa, you do not know religious principles. Actually, the first duty of a chaste woman is to carry out the order of her husband.





TEXT 107





patira ājñā,--nirantara tāṅra nāma la-ite



patira ājñā pati-vratā nā pāre laṅghite



SYNONYMS



*patira ājñā*-the husband's order; *nirantara*-always; *tāṅra*-His; *nāma*-name; *la-ite*-to chant; *patira ājñā*-the order of the husband; *pati-vratā*-a chaste, devoted wife; *nā pāre laṅghite*-cannot deny.



TRANSLATION



"The order of Kṛṣṇa is to chant His name incessantly. Therefore one who is chaste and adherent to the husband Kṛṣṇa must chant the Lord's name, for she cannot deny the husband's order.





TEXT 108





ataeva nāma laya, nāmera 'phala' pāya



nāmera phale kṛṣṇa-pade 'prema' upajāya"



SYNONYMS



*ataeva*-therefore; *nāma laya*-chants the holy name; *nāmera*-of the name; *phala*-result; *pāya*-gets; *nāmera phale*-as a result of chanting the holy name; *kṛṣṇa*-pade-at the lotus feet of Kṛṣṇa; *prema*-ecstatic love; *upajāya*-develops.



TRANSLATION



"Following this religious principle, a pure devotee of Lord Kṛṣṇa always chants the holy name. As a result of this, he gets the fruit of ecstatic love for Kṛṣṇa."





TEXT 109





śuniyā vallabha-bhaṭṭa haila nirvacana



ghare yāi' mane duḥkhe karena cintana



SYNONYMS



*śuniyā*-hearing; *vallabha*-bhaṭṭa-Vallabha Bhaṭṭa; *haila*-became; *nirvacana*-speechless; *ghare yāi'*-returning home; *mane*-in the mind; *duḥkhe*-unhappy; *karena cintana*-began to consider.



TRANSLATION



Hearing this, Vallabha Bhaṭṭa was speechless. He returned home greatly unhappy and began to consider thus.





TEXTS 110-111





"nitya āmāra ei sabhāya haya kakṣā-pāta



eka-dina upare yadi haya mora vāt



tabe sukha haya, āra saba lajjā yāya



sva-vacana sthāpite āmi ki kari upāya?



SYNONYMS



*nitya*-daily; *āmāra*-my; *ei*-this; *sabhāya*-in the assembly; *haya*-there is; *kakṣā*-pāta-defeat; *eka-dina*-one day; *upare*-on top; *yadi*-if; *haya*-are; *mora*-my; *vāt*-words; *tabe*-then; *sukha*-happiness; *haya*-is; *āra*-and; *saba*-all; *lajjā*-shame; *yāya*-goes; *sva*-vacana-my statement; *sthāpite*-to establish; *āmi*-I; *ki*-what; *kari*-shall adopt; *upāya*-means.



TRANSLATION



"Every day I am defeated in this assembly. If by chance I am one day victorious, that will be a great source of happiness for me, and all my shame will go away. But what means shall I adopt to establish my statements?"





TEXT 112





āra dina āsi' vasilā prabhure namaskari'



sabhāte kahena kichu mane garva kari'



SYNONYMS



*āra dina*-the next day; *āsi'*-coming; *vasilā*-sat down; *prabhure namaskari'*-offering obeisances to Lord Śrī Caitanya Mahāprabhu; *sabhāte*-in the assembly; *kahena*-he said; *kichu*-something; *mane*-within the mind; *garva kari'*-being proud.



TRANSLATION



The next day when he came to the assembly of Śrī Caitanya Mahāprabhu, he sat down after offering obeisances to the Lord and said something with great pride.





TEXT 113





"bhāgavate svāmīra vyākhyāna kairāchi khaṇḍana



la-ite nā pāri tāṅra vyākhyāna-vacana



SYNONYMS



*bhāgavate*-in my commentary on Śrīmad-Bhāgavatam; *svāmīra*-of Śrīdhara Svāmī; *vyākhyāna*-explanation; *kairāchi khaṇḍana*-I have refuted; *la-ite nā pāri*-I cannot accept; *tāṅra*-his; *vyākhyāna*-vacana-words of explanation.



TRANSLATION



"In my commentary on *Śrīmad-Bhāgavatam*," he said, "I have refuted the explanations of Śrīdhara Svāmī. I cannot accept his explanations.





TEXT 114





sei vyākhyā karena yāhāṅ yei paḍe āni'



eka-vākyatā nāhi, tāte 'svāmī' nāhi māni"



SYNONYMS



*sei*-he; *vyākhyā karena*-explains; *yāhāṅ*-wherever; *yei*-whatever; *paḍe*-reads; *āni'*-accepting; *eka*-vākyatā-consistency; *nāhi*-there is not; *tāte*-therefore; svāmī-Śrīdhara Svāmī; *nāhi māni*-I cannot accept.



TRANSLATION



"Whatever Śrīdhara Svāmī reads he explains according to the circumstances. Therefore he is inconsistent in his explanations and cannot be accepted as an authority."





TEXT 115





prabhu hāsi' kahe,--"svāmī nā māne yei jana



veśyāra bhitare tāre kariye gaṇana"



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *hāsi'*-smiling; *kahe*-said; *svāmī*-husband; *nā māne*-does not accept; *yei jana*-anyone who; *veśyāra bhitare*-among the prostitutes; *tāre*-him; *kariye gaṇana*-I count.



TRANSLATION



Śrī Caitanya Mahāprabhu smilingly replied, "One who does not accept the svāmī [husband] as an authority I consider a prostitute."





TEXT 116





eta kahi' mahāprabhu mauna dharilā



śuniyā sabāra mane santoṣa ha-ilā



SYNONYMS



*eta kahi'*-saying this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *mauna dharilā*-became very grave; *śuniyā*-hearing; *sabāra*-of all the devotees; *mane*-in the mind; *santoṣa ha*-ilā-there was great satisfaction.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu was very grave. All the devotees present derived great satisfaction from hearing this statement.





TEXT 117





jagatera hita lāgi' gaura-avatāra



antarera abhimāna jānena tāhāra



SYNONYMS



*jagatera*-of the entire world; *hita lāgi'*-for the benefit; *gaura-avatāra*-the incarnation of Śrī Caitanya Mahāprabhu; *antarera abhimāna*-internal pride; *jānena*-understands; *tāhāra*-his.



TRANSLATION



Śrī Caitanya Mahāprabhu descended as an incarnation for the benefit of the entire world. Thus He knew the mind of Vallabha Bhaṭṭa very well.





TEXT 118





nānā avajñāne bhaṭṭe śodhena bhagavān



kṛṣṇa yaiche khaṇḍilena indrera abhimāna



SYNONYMS



*nānā*-various; *avajñāne*-by disrespect; *bhaṭṭe*-Vallabha Bhaṭṭa; *śodhena*-purifies; *bhagavān*-the Supreme Personality of Godhead; *kṛṣṇa*-Lord Kṛṣṇa; *yaiche*-as; *khaṇḍilena*-cuts down; *indrera abhimāna*-the pride of Indra.



TRANSLATION



By various hints and refutations, Lord Caitanya, the Supreme Personality of Godhead, corrected Vallabha Bhaṭṭa exactly as Kṛṣṇa had cut down the false pride of Indra.



PURPORT



Indra, the King of heaven, was very proud of his position. Therefore when the residents of Vṛndāvana decided not to perform the Indra-yajña but to perform the Govardhana-yajña in accordance with the instructions of Kṛṣṇa, Indra, because of his false pride, wanted to chastise the residents of Vṛndāvana. Thinking himself extremely powerful, Indra poured incessant rain upon Vṛndāvana, but Lord Kṛṣṇa immediately cut down his pride by lifting the Govardhana Hill as an umbrella to save the residents of Vṛndāvana. In this way Kṛṣṇa proved Indra's power most insignificant in the presence of His own omnipotence.





TEXT 119





ajña jīva nija-'hite' 'ahita' kari' māne



garva cūrṇa haile, pāche ughāḍe nayane



SYNONYMS



*ajña jīva*-the ignorant living entity; *nija*-hite-his personal benefit; *ahita kari' māne*-considers a loss; *garva cūrṇa haile*-when pride is cut down; *pāche*-afterward; *ughāḍe nayane*-the eyes open.



TRANSLATION



An ignorant living being does not recognize his actual profit. Because of ignorance and material pride, he sometimes considers profit a loss, but when his pride is cut down he can actually see his true benefit.





TEXT 120





ghare āsi' rātrye bhaṭṭa cintite lāgila



"pūrve prayāge more mahā-kṛpā kaila



SYNONYMS



*ghare āsi'*-coming home; *rātrye*-at night; *bhaṭṭa*-Vallabha Bhaṭṭa; *cintite lāgila*-began to think; *pūrve*-previously; *prayāge*-at Prayāga; *more*-unto me; *mahā*-kṛpā kaila-showed great mercy.



TRANSLATION



Returning home that night, Vallabha Bhaṭṭa thought, "Previously, at Prayāga, Lord Caitanya was very kind to me.





TEXT 121





svagaṇa-sahite mora mānilā nimantraṇa



ebe kene prabhura mote phiri' gela mana?



SYNONYMS



*sva*-gaṇa-sahite-accompanied by His personal associates; *mora*-my; *mānilā*-accepted; *nimantraṇa*-invitation; *ebe*-now; *kene*-why; *prabhura*-of Śrī Caitanya Mahāprabhu; *mote*-unto me; *phiri' gela*-has changed; *mana*-mind.



TRANSLATION



"He accepted my invitation with His other devotees, and He was kind to me. Why has He now changed so much here at Jagannātha Purī?





TEXT 122





'āmi jiti',--ei garva-śūnya ha-uka iṅhāra cita



īśvara-svabhāva,--karena sabākāra hita



SYNONYMS



*āmi jiti*-let me become victorious; *ei*-this; *garva*-pride; *śūnya*-devoid of; *ha*-uka-let be; *iṅhāra cita*-this person's mind; *īśvara-svabhāva*-the characteristic of the Supreme Personality of Godhead; *karena*-He does; *sabākāra*-of everyone; *hita*-benefit.



TRANSLATION



"Being very proud of my learning, I am thinking, 'Let me become victorious.' Śrī Caitanya Mahāprabhu, however, is trying to purify me by nullifying this false pride, for a characteristic of the Supreme Personality of Godhead is that He acts for everyone's welfare.





TEXT 123





āpanā jānāite āmi kari abhimāna



se garva khaṇḍāite mora karena apamāna



SYNONYMS



*āpanā jānāite*-advertising myself; *āmi*-I; *kari abhimāna*-am falsely proud; *se garva*-that pride; *khaṇḍāite*-to cut down; *mora karena apamāna*-He insults me.



TRANSLATION



"I am falsely proud, advertising myself as a learned scholar. Therefore Śrī Caitanya Mahāprabhu insults me just to favor me by cutting down this false pride.





TEXT 124





āmāra 'hita' karena,--iho āmi māni 'duḥkha'



kṛṣṇera upare kaila yena indra mahā-mūrkha"



SYNONYMS



*āmāra*-my; *hita*-benefit; *karena*-He is doing; *iho*-this; *āmi*-I; *māni*-consider; *duḥkha*-unhappiness; *kṛṣṇera upare*-upon Kṛṣṇa; *kaila*-did; *yena*-as; *indra*-Indra; *mahā-mūrkha*-the great fool.



TRANSLATION



"He is actually acting for my benefit, although I interpret His actions as insults. This is exactly like the incident in which Lord Kṛṣṇa cut down Indra, the great, puffed-up fool, to correct him."





TEXT 125





eta cinti' prāte āsi' prabhura caraṇe



dainya kari' stuti kari' la-ila śaraṇe



SYNONYMS



*eta cinti'*-considering this; *prāte*-in the morning; *āsi'*-coming; *prabhura caraṇe*-to the lotus feet of Śrī Caitanya Mahāprabhu; *dainya kari'*-with great humility; *stuti kari'*-offering many prayers; *la*-ila śaraṇe-took shelter.



TRANSLATION



Thinking in this way, Vallabha Bhaṭṭa approached Śrī Caitanya Mahāprabhu the next morning, and in great humility, offering many prayers, he sought shelter and surrendered at the lotus feet of the Lord.





TEXT 126





"āmi ajña jīva,--ajñocita karma kailuṅ



tomāra āge mūrkha āmi pāṇḍitya prakāśiluṅ



SYNONYMS



*āmi*-I; *ajña jīva*-a foolish living being; *ajña*-ucita-fit for a fool; *karma*-activity; *kailuṅ*-I have done; *tomāra āge*-before You; *mūrkha*-a fool; *āmi*-I; *pāṇḍitya prakāśiluṅ*-have tried to demonstrate learning.



TRANSLATION



Vallabha Bhaṭṭa admitted, "I am a great fool, and indeed I have acted like a fool by trying to demonstrate to You my learning.





TEXT 127





tumi--īśvara, nijocita kṛpā ye karilā



apamāna kari' sarva garva khaṇḍāilā



SYNONYMS



*tumi*-You; *īśvara*-the Supreme Personality of Godhead; *nija*-ucita-exactly befitting Your position; *kṛpā*-mercy; *ye*-that; *karilā*-You showed; *apamāna kari'*-by insulting; *sarva*-all; *garva*-pride; *khaṇḍāilā*-You have cut down.



TRANSLATION



"My dear Lord, You are the Supreme Personality of Godhead. You have showed mercy to me in a way just befitting Your position by insulting me to cut down all my false pride.





TEXT 128





āmi--ajña, 'hita'-sthāne māni 'apamāne'



indra yena kṛṣṇera nindā karila ajñāne



SYNONYMS



*āmi*-I; *ajña*-ignorant fool; *hita-sthāne*-what is for my benefit; *māni*-I consider; *apamāne*-as an insult; *indra*-King Indra; *yena*-as; *kṛṣṇera*-of Lord Kṛṣṇa; *nindā*-offense; *karila*-did; *ajñāne*-out of ignorance.



TRANSLATION



"I am an ignorant fool, for I interpret as an insult what is meant for my benefit, just like King Indra, who out of ignorance tried to surpass Kṛṣṇa, the Supreme Lord.





TEXT 129





tomāra kṛpā-añjane ebe garva-āndhya gela



tumi eta kṛpā kailā,--ebe 'jñāna' haila



SYNONYMS



*tomāra kṛpā-añjane*-by the eye-ointment of Your mercy; *ebe*-now; *garva-āndhya*-the blindness of false pride; *gela*-has gone; *tumi*-You; *eta*-such; *kṛpā*-mercy; *kailā*-have shown; *ebe*-now; *jñāna*-knowledge; *haila*-has become.



TRANSLATION



"My dear Lord, You have cured the blindness of my false pride by smearing my eyes with the ointment of Your mercy. You have bestowed so much mercy upon me that my ignorance is now gone.





TEXT 130





aparādha kainu, kṣama, la-inu śaraṇa



kṛpā kari' mora māthe dharaha caraṇa"



SYNONYMS



*aparādha kainu*-I have committed offenses; *kṣama*-please excuse; *la-inu śaraṇa*-I have taken shelter; *kṛpā kari'*-being merciful; *mora māthe*-on my head; *dharaha caraṇa*-please keep Your lotus feet.



TRANSLATION



"My dear Lord, I have committed offenses. Please excuse me. I seek shelter of You. Please be merciful unto me by placing Your lotus feet on my head."





TEXT 131





prabhu kahe--"tumi 'paṇḍita' 'mahā-bhāgavata'



dui-guṇa yāhāṅ, tāhāṅ nāhi garva-parvata



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *tumi*-you; *paṇḍita*-very learned scholar; *mahā*-bhāgavata-great devotee; *dui*-guṇa-two qualities; *yāhāṅ*-wherever; *tāhāṅ*-there; *nāhi*-there cannot be; *garva-parvata*-the mountain of pride.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu said, "You are both a greatly learned scholar and a great devotee. Wherever there are two such attributes, there cannot be a mountain of false pride.





TEXT 132





śrīdhara-svāmī nindi' nija-ṭīkā kara!



śrīdhara-svāmī nāhi māna',--eta 'garva' dhara!



SYNONYMS



*śrīdhara-svāmī*-a great commentator on Śrīmad-Bhāgavatam; *nindi'*-blaspheming; *nija-ṭīkā*-your own commentary; *kara*-you make; *śrīdhara*-svāmī-Śrīdhara Svāmī; *nāhi māna'*-you do not accept; *eta*-this; *garva*-pride; *dhara*-you bear.



TRANSLATION



"You have dared criticize Śrīdhara Svāmī, and you have begun your own commentary on *Śrīmad-Bhāgavatam*, not accepting his authority. That is your false pride.





TEXT 133





śrīdhara-svāmī-prasāde 'bhāgavata' jāni



jagad-guru śrīdhara-svāmī 'guru' kari' māni



SYNONYMS



*śrīdhara-svāmī*-of Śrīdhara Svāmī; *prasāde*-by the mercy; *bhāgavata jāni*-we can understand Śrīmad-Bhāgavatam; *jagat-guru*-the spiritual master of the entire world; *śrīdhara*-svāmī-Śrīdhara Svāmī; *guru kari'*-as a spiritual master; *māni*-I accept.



TRANSLATION



"Śrīdhara Svāmī is the spiritual master of the entire world because by his mercy we can understand *Śrīmad-Bhāgavatam*. I therefore accept him as a spiritual master.





TEXT 134





śrīdhara-upare garve ye kichu likhibe



'artha-vyasta' likhana sei, loke nā mānibe



SYNONYMS



*śrīdhara*-upare-above Śrīdhara Svāmī; *garve*-in false pride; *ye kichu likhibe*-whatever you write; *artha-vyasta*-the opposite meaning; *likhana sei*-such writing; *loke nā mānibe*-no one will care about it.



TRANSLATION



"Whatever you might write due to false pride, trying to surpass Śrīdhara Svāmī, would carry a contrary purport. Therefore no one would pay attention to it.



PURPORT



*Śrīmad-Bhāgavatam* has many ṭīkās, or commentaries, following the paramparā system, but Śrīdhara Svāmī's is first. The commentaries of all the other ācāryas follow his. The paramparā system does not allow one to deviate from the commentaries of the previous ācāryas. By depending upon the previous ācāryas, one can write beautiful commentaries. However, one cannot defy the previous ācāryas. The false pride that makes one think that he can write better than the previous ācāryas will make one's comments faulty. At the present moment it has become fashionable for everyone to write in his own way, but such writing is never accepted by serious devotees. Because of false pride, every scholar and philosopher wants to exhibit his learning by interpreting the śāstras, especially *Bhagavad-gītā* and *Śrīmad-Bhāgavatam*, in his own way. This system of commenting in one's own way is fully condemned by Śrī Caitanya Mahāprabhu. Therefore He says, 'artha-vyasta' likhana sei. Commentaries written according to one's own philosophical way are never accepted; no one will appreciate such commentaries on the revealed scriptures.





TEXT 135





śrīdharera anugata ye kare likhana



saba loka mānya kari' karibe grahaṇa



SYNONYMS



*śrīdharera*-of Śrīdhara Svāmī; *anugata*-following in the footsteps; *ye*-anyone who; *kare likhana*-writes; *saba loka*-everyone; *mānya kari'*-with great honor; *karibe grahaṇa*-will accept.



TRANSLATION



"One who comments on *Śrīmad-Bhāgavatam* following in the footsteps of Śrīdhara Svāmī will be honored and accepted by everyone.





TEXT 136





śrīdharānugata kara bhāgavata-vyākhyāna



abhimāna chāḍi' bhaja kṛṣṇa bhagavān



SYNONYMS



*śrīdhara*-anugata-following in the footsteps of Śrīdhara Svāmī; *kara*-put forth; *bhāgavata-vyākhyāna*-an explanation of Śrīmad-Bhāgavatam; *abhimāna chāḍi'*-giving up false pride or false conceptions; *bhaja*-worship; *kṛṣṇa bhagavān*-the Supreme Personality of Godhead Kṛṣṇa.



TRANSLATION



"Put forth your explanation of *Śrīmad-Bhāgavatam* following in the footsteps of Śrīdhara Svāmī. Giving up your false pride, worship the Supreme Personality of Godhead, Kṛṣṇa.





TEXT 137





aparādha chāḍi' kara kṛṣṇa-saṅkīrtana



acirāt pābe tabe kṛṣṇera caraṇa"



SYNONYMS



*aparādha chāḍi'*-giving up offenses; *kara kṛṣṇa*-saṅkīrtana-chant the holy name of the Lord; *acirāt*-very soon; *pābe*-you will get; *tabe*-thereupon; *kṛṣṇera caraṇa*-shelter at the lotus feet of Lord Kṛṣṇa.



TRANSLATION



"Abandoning your offenses, chant the Hare Kṛṣṇa mahā-mantra, the holy names of the Lord. Then very soon you will achieve shelter at the lotus feet of Kṛṣṇa."





TEXT 138





bhaṭṭa kahe,--"yadi more ha-ilā prasanna



eka-dina punaḥ mora māna' nimantraṇa"



SYNONYMS



*bhaṭṭa kahe*-Vallabha Bhaṭṭa said; *yadi*-if; *more*-with me; *ha-ilā prasanna*-You are pleased; *eka-dina*-one day; *punaḥ*-again; *mora*-my; *māna'*-accept; *nimantraṇa*-invitation.



TRANSLATION



Vallabha Bhaṭṭa Ācārya requested Śrī Caitanya Mahāprabhu, "If You are actually pleased with me, please accept my invitation once again."





TEXT 139





prabhu avatīrṇa hailā jagat tārite



mānilena nimantraṇa, tāre sukha dite



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *avatīrṇa hailā*-made His advent; *jagat*-the universe; *tārite*-to deliver; *mānilena*-He accepted; *nimantraṇa*-the invitation; *tāre*-to him; *sukha*-happiness; *dite*-to give.



TRANSLATION



Śrī Caitanya Mahāprabhu, who had descended to deliver the entire universe, accepted the invitation of Vallabha Bhaṭṭa just to give him happiness.





TEXT 140





jagatera 'hita' ha-uka--ei prabhura mana



daṇḍa kari' kare tāra hṛdaya śodhana



SYNONYMS



*jagatera*-of the entire world; *hita*-welfare; *ha*-uka-let there be; *ei*-this; *prabhura mana*-the mind of Śrī Caitanya Mahāprabhu; *daṇḍa kari'*-punishing; *kare*-does; *tāra*-his; *hṛdaya*-heart; *śodhana*-purifying.



TRANSLATION



Śrī Caitanya Mahāprabhu is always eager to see everyone in the material world happy. Therefore sometimes He chastises someone just to purify his heart.





TEXT 141





svagaṇa-sahita prabhura nimantraṇa kailā



mahāprabhu tāre tabe prasanna ha-ilā



SYNONYMS



*sva*-gaṇa-sahita-with His associates; *prabhura*-of Śrī Caitanya Mahāprabhu; *nimantraṇa*-invitation; *kailā*-made; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāre*-upon him; *tabe*-then; *prasanna ha*-ilā-became very pleased.



TRANSLATION



When Vallabha Bhaṭṭa invited Śrī Caitanya Mahāprabhu and His associates, the Lord was very pleased with him.





TEXT 142





jagadānanda-paṇḍitera śuddha gāḍha bhāva



satyabhāmā-prāya prema 'vāmya-svabhāva'



SYNONYMS



*jagadānanda-paṇḍitera*-of Jagadānanda Paṇḍita; *śuddha*-pure; *gāḍha*-deep; *bhāva*-ecstatic love; *satyabhāmā*-prāya-like Satyabhāmā; *prema*-his love for the Lord; *vāmya*-svabhāva-quarrelsome nature.



TRANSLATION



Jagadānanda Paṇḍita's pure ecstatic love for Śrī Caitanya Mahāprabhu was very deep. It can be compared to the love of Satyabhāmā, who always quarreled with Lord Kṛṣṇa.





TEXT 143





bāra-bāra praṇaya kalaha kare prabhu-sane



anyonye khaṭmaṭi cale dui-jane



SYNONYMS



*bāra*-bāra-again and again; *praṇaya*-loving; *kalaha*-quarrel; *kare*-makes; *prabhu*-sane-with Śrī Caitanya Mahāprabhu; *anyonye*-mutual; *khaṭmaṭi*-picking a quarrel; *cale*-goes on; *dui*-jane-between the two.



TRANSLATION



Jagadānanda Paṇḍita was accustomed to provoking loving quarrels with the Lord. There was always some disagreement between them.





TEXT 144





gadādhara-paṇḍitera śuddha gāḍha bhāva



rukmiṇī-devīra yaiche 'dakṣiṇa-svabhāva'



SYNONYMS



*gadādhara-paṇḍitera*-of Gadādhara Paṇḍita; *śuddha*-pure; *gāḍha*-deep; *bhāva*-ecstatic love; *rukmiṇī-devīra*-of Rukmiṇīdevī; *yaiche*-as; *dakṣiṇa*-svabhāva-submissive nature.



TRANSLATION



Gadādhara Paṇḍita's pure ecstatic love for Śrī Caitanya Mahāprabhu was also very deep. It was like that of Rukmiṇīdevī, who was always especially submissive to Kṛṣṇa.





TEXT 145





tāṅra praṇaya-roṣa dekhite prabhura icchā haya



aiśvarya-jñāne tāṅra roṣa nāhi upajaya



SYNONYMS



*tāṅra*-his; *praṇaya*-roṣa-affectionate anger; *dekhite*-to see; *prabhura*-of Śrī Caitanya Mahāprabhu; *icchā haya*-there is a desire; *aiśvarya*-jñāne-due to knowledge of opulences; *tāṅra*-his; *roṣa*-anger; *nāhi*-not; *upajaya*-is awakened.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu sometimes desired to see Gadādhara Paṇḍita's affectionate anger, but because of knowledge of the Lord's opulences, his anger was never invoked.



PURPORT



Joking with Rukmiṇīdevī in Dvārakā, Kṛṣṇa once advised her to accept another husband because He thought Himself unfit for her. Rukmiṇīdevī, however, unable to understand His joking words, took them very seriously and immediately fell to the ground in fear of separation from Him. In the pastimes of Lord Śrī Caitanya Mahāprabhu, Jagadānanda Paṇḍita was always in disagreement with the Lord like Satyabhāmā, whereas Gadādhara Paṇḍita was always awed by the Lord's opulence and was therefore submissive to the Lord under all circumstances.





TEXT 146





ei lakṣya pāñā prabhu kailā roṣābhāsa



śuni' paṇḍitera citte upajila trāsa



SYNONYMS



*ei*-this; *lakṣya*-aim; *pāñā*-taking; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā roṣa-ābhāsa*-made a semblance of anger; *śuni'*-hearing; *paṇḍitera*-of Gadādhara Paṇḍita; *citte*-in the heart; *upajila*-arose; *trāsa*-fear.



TRANSLATION



For this purpose Śrī Caitanya Mahāprabhu sometimes showed His apparent anger. Hearing of this anger inspired great fear in the heart of Gadādhara Paṇḍita.





TEXT 147





pūrve yena kṛṣṇa yadi parihāsa kaila



śuni' rukmiṇīra mane trāsa upajila



SYNONYMS



*pūrve*-previously; *yena*-as; *kṛṣṇa*-Lord Kṛṣṇa; *yadi*-when; *parihāsa kaila*-play a joke; *śuni'*-hearing; *rukmiṇīra mane*-in the mind of Rukmiṇīdevī; *trāsa*-fear; *upajila*-arose.



TRANSLATION



Previously, in kṛṣṇa-līlā, when Lord Kṛṣṇa wanted to joke with Rukmiṇīdevī, she took His words seriously, and fear awoke within her mind.





TEXT 148





vallabha-bhaṭṭera haya vātsalya-upāsana



bāla-gopāla-mantre teṅho karena sevana



SYNONYMS



*vallabha-bhaṭṭera*-of Vallabha Bhaṭṭa; *haya*-there is; *vātsalya*-upāsana-worship as a parent; *bāla*-gopāla-mantre-with the mantra of Bāla-gopāla, child Kṛṣṇa; *teṅho*-he; *karena*-practices; *sevana*-worship.



TRANSLATION



Vallabha Bhaṭṭa was accustomed to worshiping the Lord as child Kṛṣṇa. Therefore he had been initiated into the Bāla-gopāla mantra and was thus worshiping the Lord.





TEXT 149





paṇḍitera sane tāra mana phiri' gela



kiśora-gopāla-upāsanāya mana dila



SYNONYMS



*paṇḍitera sane*-in the association of Gadādhara Paṇḍita; *tāra*-his; *mana*-mind; *phiri' gela*-became converted; *kiśora-gopāla*-of Kṛṣṇa as a young boy; *upāsanāya*-to the worship; *mana dila*-he gave his mind.



TRANSLATION



In the association of Gadādhara Paṇḍita, his mind was converted, and he dedicated his mind to worshiping Kiśora-gopāla, Kṛṣṇa as a young boy.





TEXT 150





paṇḍitera ṭhāñi cāhe mantrādi śikhite



paṇḍita kahe,--"ei karma nahe āmā haite



SYNONYMS



*paṇḍitera ṭhāñi*-from Gadādhara Paṇḍita; *cāhe*-wanted; *mantra-ādi śikhite*-to be initiated; *paṇḍita kahe*-Gadādhara Paṇḍita said; *ei karma*-this work; *nahe āmā haite*-is not possible for me.



TRANSLATION



Vallabha Bhaṭṭa wanted to be initiated by Gadādhara Paṇḍita, but Gadādhara Paṇḍita refused, saying, "The work of acting as a spiritual master is not possible for me.





TEXT 151





āmi--paratantra, āmāra prabhu--gauracandra



tāṅra ājñā vinā āmi nā ha-i 'svatantra'



SYNONYMS



*āmi*-I; *paratantra*-dependent; *āmāra prabhu*-my Lord; *gauracandra*-Lord Śrī Caitanya Mahāprabhu; *tāṅra*-His; *ājñā*-order; *vinā*-without; *āmi*-I; *nā*-not; *ha*-i-am; *svatantra*-independent.



TRANSLATION



"I am completely dependent. My Lord is Gauracandra, Śrī Caitanya Mahāprabhu. I cannot do anything independently, without His order.





TEXT 152





tumi ye āmāra ṭhāñi kara āgamana



tāhātei prabhu more dena olāhana"



SYNONYMS



*tumi*-you; *ye*-that; *āmāra ṭhāñi*-to me; *kara āgamana*-come; *tāhātei*-due to that; *prabhu*-Śrī Caitanya Mahāprabhu; *more*-unto me; *dena*-gives; *olāhana*-punishment by words.



TRANSLATION



"My dear Vallabha Bhaṭṭa, your coming to me is not appreciated by Śrī Caitanya Mahāprabhu. Therefore He sometimes speaks to chastise me."





TEXTS 153-154





ei-mata bhaṭṭera katheka dina gela



śeṣe yadi prabhu tāre suprasanna haila



nimantraṇera dine paṇḍite bolāilā



svarūpa, jagadānanda, govinde pāṭhāilā



SYNONYMS



*ei-mata*-in this way; *bhaṭṭera*-of Vallabha Bhaṭṭa; *katheka dina*-some days; *gela*-passed; *śeṣe*-at last; *yadi*-when; *prabhu*-Śrī Caitanya Mahāprabhu; *tāre*-upon him; *su*-prasanna haila-became very pleased; *nimantraṇera dine*-on the day of invitation; *paṇḍite bolāilā*-He called for Gadādhara Paṇḍita; *svarūpa*-Svarūpa Dāmodara; *jagadānanda*-Jagadānanda Paṇḍita; *govinde*-Govinda; *pāṭhāilā*-He sent.



TRANSLATION



Some days passed, and when Śrī Caitanya Mahāprabhu, finally pleased with Vallabha Bhaṭṭa, accepted his invitation, the Lord sent Svarūpa Dāmodara, Jagadānanda Paṇḍita and Govinda to call for Gadādhara Paṇḍita.





TEXT 155





pathe paṇḍitere svarūpa kahena vacana



"parīkṣite prabhu tomāre kailā upekṣaṇa



SYNONYMS



*pathe*-on the way; *paṇḍitere*-unto Gadādhara Paṇḍita; *svarūpa*-Svarūpa Dāmodara; *kahena vacana*-said some words; *parīkṣite*-to test; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tomāre*-you; *kailā upekṣaṇa*-neglected.



TRANSLATION



On the way, Svarūpa Dāmodara said to Gadādhara Paṇḍita, "Śrī Caitanya Mahāprabhu wanted to test you. Therefore He neglected you.





TEXT 156





tumi kene āsi' tāṅre nā dilā olāhana?



bhīta-prāya hañā kāṅhe karilā sahana?"



SYNONYMS



*tumi*-you; *kene*-why; *āsi'*-coming; *tāṅre*-unto Him; *nā dilā*-did not give; *olāhana*-chastisement; *bhīta*-prāya-as if fearful; *hañā*-being; *kāṅhe*-why; *karilā sahana*-did you tolerate.



TRANSLATION



"Why did you not retaliate by reproaching Him? Why did you fearfully tolerate His criticism?"





TEXT 157





paṇḍita kahena,--prabhu svatantra sarvajña-śiromaṇi



tāṅra sane 'haṭha' kari,--bhāla nāhi māni



SYNONYMS



*paṇḍita kahena*-Gadādhara Paṇḍita said; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *svatantra*-independent; *sarvajña-śiromaṇi*-the best of the omniscient; *tāṅra sane*-with Him; *haṭha kari*-if I talk on an equal level; *bhāla*-good; *nāhi māni*-I do not think it is.



TRANSLATION



Gadādhara Paṇḍita said, "Lord Śrī Caitanya Mahāprabhu is completely independent. He is the topmost omniscient personality. It would not look well for me to talk to Him as if His equal.





TEXT 158





yei kahe, sei sahi nija-śire dhari'



āpane karibena kṛpā guṇa-doṣa vicāri' "



SYNONYMS



*yei kahe*-whatever He says; *sei sahi*-I tolerate that; *nija-śire*-on my head; *dhari'*-bearing; *āpane*-automatically; *karibena kṛpā*-He will be merciful; *guṇa*-doṣa-attributes and faults; *vicāri'*-after considering.



TRANSLATION



"I can tolerate whatever He says, bearing it upon my head. He will automatically be merciful to me after considering my faults and attributes."





TEXT 159





eta bali' paṇḍita prabhura sthāne āilā



rodana kariyā prabhura caraṇe paḍilā



SYNONYMS



*eta bali'*-saying this; *paṇḍita*-Gadādhara Paṇḍita; *prabhura sthāne*-to Śrī Caitanya Mahāprabhu; *āilā*-came; *rodana kariyā*-crying; *prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇe*-at the lotus feet; *paḍilā*-fell down.



TRANSLATION



After saying this, Gadādhara Paṇḍita went to Śrī Caitanya Mahāprabhu and fell down crying at the lotus feet of the Lord.





TEXT 160





īṣat hāsiyā prabhu kailā āliṅgana



sabāre śunāñā kahena madhura vacana



SYNONYMS



*īṣat hāsiyā*-smiling slightly; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā āliṅgana*-embraced; *sabāre*-all others; *śunāñā*-causing to hear; *kahena*-began to say; *madhura vacana*-sweet words.



TRANSLATION



Smiling slightly, the Lord embraced him and spoke sweet words so that others would also hear.





TEXT 161





"āmi cālāiluṅ tomā, tumi nā calilā



krodhe kichu nā kahilā, sakala sahilā



SYNONYMS



*āmi*-I; *cālāiluṅ*-tried to agitate; *tomā*-you; *tumi*-you; *nā calilā*-did not become agitated; *krodhe*-in anger; *kichu*-anything; *nā kahilā*-you did not say; *sakala*-everything; *sahilā*-you tolerated.



TRANSLATION



"I wanted to agitate you," the Lord said, "but you did not become agitated. Indeed, you could not say anything angry. Instead, you tolerated everything.





TEXT 162





āmāra bhaṅgīte tomāra mana nā calilā



sudṛḍha sarala-bhāve āmāre kinilā"



SYNONYMS



*āmāra bhaṅgīte*-by My trick; *tomāra mana*-your mind; *nā calilā*-did not become disturbed; *sudṛḍha*-firm; *sarala-bhāve*-by simplicity; *āmāre*-Me; *kinilā*-you have purchased.



TRANSLATION



"Your mind was not disturbed by My tricks. Rather, you stayed fixed in your simplicity. In this way you have purchased Me."





TEXT 163





paṇḍitera bhāva-mudrā kahana nā yāya



'gadādhara-prāṇa-nātha' nāma haila yāya



SYNONYMS



*paṇḍitera*-of Gadādhara Paṇḍita; *bhāva*-mudrā-characteristics and ecstatic love; *kahana nā yāya*-can not be described; *gadādhara-prāṇa-nātha*-the Lord of the life of Gadādhara; *nāma*-name; *haila*-became; *yāya*-goes.



TRANSLATION



No one can describe the characteristics and ecstatic love of Gadādhara Paṇḍita. Therefore another name for Śrī Caitanya Mahāprabhu is Gadādhara-prāṇanātha, "the life and soul of Gadādhara Paṇḍita."





TEXT 164





paṇḍite prabhura prasāda kahana nā yāya



'gadāira gaurāṅga' bali' yāṅre loke gāya



SYNONYMS



*paṇḍite*-upon Gadādhara Paṇḍita; *prabhura*-of Śrī Caitanya Mahāprabhu; *prasāda*-mercy; *kahana nā yāya*-no one can explain; *gadāira gaurāṅga*-the Gaurāṅga of Gadādhara Paṇḍita; *bali'*-as; *yāṅre*-whom; *loke gāya*-people say.



TRANSLATION



No one can say how merciful the Lord is to Gadādhara Paṇḍita, but people know the Lord as Gadāira Gaura, "the Lord Gaurāṅga of Gadādhara Paṇḍita."





TEXT 165





caitanya-prabhura līlā ke bujhite pāre?



eka-līlāya vahe gaṅgāra śata śata dhāre



SYNONYMS



*caitanya-prabhura līlā*-the pastimes of Lord Śrī Caitanya Mahāprabhu; *ke*-who; *bujhite pāre*-can understand; *eka-līlāya*-in one activity; *vahe*-flow; *gaṅgāra*-of the Ganges; *śata śata dhāre*-hundreds and hundreds of branches.



TRANSLATION



No one can understand the pastimes of Śrī Caitanya Mahāprabhu. They are like the Ganges, for hundreds and thousands of branches flow from even one of His activities.





TEXT 166





paṇḍitera saujanya, brahmaṇyatā-guṇa



dṛḍha prema-mudrā loke karilā khyāpana



SYNONYMS



*paṇḍitera saujanya*-the gentle behavior of Gadādhara Paṇḍita; *brahmaṇyatā-guṇa*-the attributes of a perfect brāhmaṇa; *dṛḍha*-firm; *prema*-mudrā-characteristic of love; *loke*-people; *karilā khyāpana*-proclaimed.



TRANSLATION



Gadādhara Paṇḍita is celebrated all over the world for his gentle behavior, his brahminical attributes and his steady love for Śrī Caitanya Mahāprabhu.





TEXT 167





abhimāna-paṅka dhuñā bhaṭṭere śodhilā



sei-dvārā āra saba loke śikhāilā



SYNONYMS



*abhimāna-paṅka*-the mud of false pride; *dhuñā*-washing; *bhaṭṭere śodhilā*-purified Vallabha Bhaṭṭa; *sei-dvārā*-by that; *āra saba*-all other; *loke*-persons; *śikhāilā*-instructed.



TRANSLATION



The Lord purified Vallabha Bhaṭṭa by cleansing him of the mud of false pride. By such activities the Lord also instructed others.





TEXT 168





antare 'anugraha,' bāhye 'upekṣāra prāya'



bāhyārtha yei laya, sei nāśa yāya



SYNONYMS



*antare*-within the heart; *anugraha*-mercy; *bāhye*-externally; *upekṣāra prāya*-like neglect; *bāhya-artha*-the external meaning; *yei*-anyone who; *laya*-takes; *sei*-he; *nāśa yāya*-becomes vanquished.



TRANSLATION



Śrī Caitanya Mahāprabhu was actually always merciful within His heart, but He was sometimes externally negligent of His devotees. We should not be preoccupied with His external feature, however, for if we do so we shall be vanquished.





TEXT 169





nigūḍha caitanya-līlā bujhite kā'ra śakti?



sei bujhe, gauracandre yāṅra dṛḍha bhakti



SYNONYMS



*nigūḍha*-very deep; *caitanya-līlā*-the pastimes of Lord Caitanya; *bujhite*-to understand; *kā'ra*-of whom; *śakti*-the power; *sei bujhe*-he understands; *gauracandre*-unto Lord Śrī Caitanya Mahāprabhu; *yāṅra*-whose; *dṛḍha bhakti*-fixed devotion.



TRANSLATION



The pastimes of Śrī Caitanya Mahāprabhu are very deep. Who can understand them? Only one who has firm, deep devotion to His lotus feet.





TEXT 170





dināntare paṇḍita kaila prabhura nimantraṇa



prabhu tāhāṅ bhikṣā kaila lañā nija-gaṇa



SYNONYMS



*dina*-antare-another day; *paṇḍita*-Gadādhara Paṇḍita; *kaila prabhura nimantraṇa*-invited Śrī Caitanya Mahāprabhu; *prabhu*-Śrī Caitanya Mahāprabhu; *tāhāṅ*-there; *bhikṣā kaila*-took prasāda; *lañā nija*-gaṇa-with His personal associates.



TRANSLATION



Another day, Gadādhara Paṇḍita invited Śrī Caitanya Mahāprabhu to dinner. The Lord took prasāda at his home with His personal associates.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that Lord Śrī Caitanya Mahāprabhu acted as a very merciful well-wisher toward Vallabha Bhaṭṭa by externally neglecting him in many ways to purify him of his false pride in being a learned scholar. The Lord neglected Gadādhara Paṇḍita for a few days because of his associating with Vallabha Bhaṭṭa. Actually He was not at all displeased with Gadādhara Paṇḍita. Indeed, because Gadādhara Paṇḍita is the personal potency of Lord Caitanya Mahāprabhu, there is no chance of the Lord's being dissatisfied with him. However, a person who is too attracted to externals cannot understand the deep meaning of these dealings of Śrī Caitanya Mahāprabhu. If one therefore becomes disrespectful to Gadādhara Paṇḍita, he will surely be vanquished.





TEXT 171





tāhāṅi vallabha-bhaṭṭa prabhura ājñā laila



paṇḍita-ṭhāñi pūrva-prārthita saba siddhi haila



SYNONYMS



*tāhāṅi*-there; *vallabha*-bhaṭṭa-Vallabha Bhaṭṭa; *prabhura ājñā*-the permission of Śrī Caitanya Mahāprabhu; *laila*-took; *paṇḍita-ṭhāñi*-from Gadādhara Paṇḍita; *pūrva*-prārthita-as previously petitioned; *saba siddhi haila*-everything was perfectly executed.



TRANSLATION



There Vallabha Bhaṭṭa took permission from Lord Caitanya Mahāprabhu, and his desire to be initiated by Gadādhara Paṇḍita was thus fulfilled.





TEXT 172





ei ta' kahiluṅ vallabha-bhaṭṭera milana



yāhāra śravaṇe pāya gaura-prema-dhana



SYNONYMS



*ei ta' kahiluṅ*-thus I have explained; *vallabha-bhaṭṭera milana*-the meeting of Vallabha Bhaṭṭa; *yāhāra śravaṇe*-by hearing which; *pāya*-one can get; *gaura-prema-dhana*-the treasure of love for Śrī Caitanya Mahāprabhu.



TRANSLATION



I have thus explained the Lord's meeting with Vallabha Bhaṭṭa. By hearing of this incident, one can achieve the treasure of love for Śrī Caitanya Mahāprabhu.





TEXT 173





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Seventh Chapter, describing the meeting of Vallabha Bhaṭṭa with Śrī Caitanya Mahāprabhu.





Chapter 8



Rāmacandra Purī Criticizes the Lord



The following summary of the Eighth Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. This chapter describes the history of the Lord's dealings with Rāmacandra Purī. Although Rāmacandra Purī was one of the disciples of Mādhavendra Purī, he was influenced by dry Māyāvādīs, and therefore he criticized Mādhavendra Purī. Therefore Mādhavendra Purī accused him of being an offender and rejected him. Because Rāmacandra Purī had been rejected by his spiritual master, he became concerned only with finding faults in others and advising them according to dry Māyāvāda philosophy. For this reason he was not very respectful to the Vaiṣṇavas, and later he became so fallen that he began criticizing Śrī Caitanya Mahāprabhu for His eating. Hearing his criticisms, Śrī Caitanya Mahāprabhu reduced His eating, but after Rāmacandra Purī left Jagannātha Purī, the Lord resumed His usual behavior.





TEXT 1





taṁ vande kṛṣṇa-caitanyaṁ



rāmacandra-purī-bhayāt



laukikāhārataḥ svaṁ yo



bhikṣānnaṁ samakocayat



SYNONYMS



*tam*-to Him; *vande*-I offer my respectful obeisances; *kṛṣṇa-caitanyam*-Lord Śrī Caitanya Mahāprabhu; *rāmacandra*-purī-bhayāt-due to fear of Rāmacandra Purī; *laukika*-ordinary; *āhārataḥ*-from eating; *svam*-His own; *yaḥ*-who; *bhikṣā*-annam-quantity of food; *samakocayat*-reduced.



TRANSLATION



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





TEXT 2





jaya jaya śrī-caitanya karuṇā-sindhu-avatāra



brahmā-śivādika bhaje caraṇa yāṅhāra



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Śrī Caitanya Mahāprabhu; *karuṇā-sindhu-avatāra*-the incarnation of the ocean of mercy; *brahmā-śiva-ādika*-demigods, beginning from Lord Brahmā and Śiva; *bhaje*-worship; *caraṇa*-lotus feet; *yāṅhāra*-whose.



TRANSLATION



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





TEXT 3





jaya jaya avadhūta-candra nityānanda



jagat bāṅdhila yeṅha diyā prema-phāṅda



SYNONYMS



*jaya jaya*-all glories; *avadhūta-candra*-to the moon of mendicants; *nityānanda*-Lord Nityānanda; *jagat*-the world; *bāṅdhila*-bound; *yeṅha*-who; *diyā*-by; *prema-phāṅda*-the noose of ecstatic love of Kṛṣṇa.



TRANSLATION



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





TEXT 4





jaya jaya advaita īśvara avatāra



kṛṣṇa avatāri' kaila jagat-nistāra



SYNONYMS



*jaya jaya*-all glories; *advaita*-to Advaita Ācārya; *īśvara*-of the Supreme Personality of Godhead; *avatāra*-incarnation; *kṛṣṇa avatāri'*-inducing Kṛṣṇa to descend; *kaila*-did; *jagat*-nistāra-deliverance of the entire world.

TRANSLATION



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





TEXT 5





jaya jaya śrīvāsādi yata bhakta-gaṇa



śrī-kṛṣṇa-caitanya prabhu--yāṅra prāṇa-dhana



SYNONYMS



*jaya jaya*-all glories; *śrīvāsa-ādi*-headed by Śrīvāsa Ṭhākura; *yata bhakta-gaṇa*-to all the devotees; *śrī-kṛṣṇa-caitanya prabhu*-Śrī Caitanya Mahāprabhu; *yāṅra*-whose; *prāṇa*-dhana-life and soul.



TRANSLATION



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





TEXT 6





ei-mata gauracandra nija-bhakta-saṅge



nīlācale krīḍā kare kṛṣṇa-prema-taraṅge



SYNONYMS



*ei-mata*-in this way; *gauracandra*-Lord Śrī Caitanya Mahāprabhu; *nija*-bhakta-saṅge-with His own devotees; *nīlācale*-at Jagannātha Purī; *krīḍā kare*-executes different pastimes; *kṛṣṇa-prema-taraṅge*-in the waves of love of Kṛṣṇa.



TRANSLATION



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





TEXT 7





hena-kāle rāmacandra-purī-gosāñi āilā



paramānanda-purīre āra prabhure mililā



SYNONYMS



*hena*-kāle-at this time; *rāmacandra-purī-gosāñi*-a sannyāsī named Rāmacandra Purī; *āilā*-came; *paramānanda*-purīre-Paramānanda Purī; *āra*-and; *prabhure*-Śrī Caitanya Mahāprabhu; *mililā*-met.



TRANSLATION



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





TEXT 8





paramānanda-purī kaila caraṇa vandana



purī-gosāñi kaila tāṅre dṛḍha āliṅgana



SYNONYMS



*paramānanda*-purī-Paramānanda Purī; *kaila*-did; *caraṇa*-unto the feet; *vandana*-offering obeisances; *purī*-gosāñi-Rāmacandra Purī; *kaila*-did; *tāṅre*-unto him; *dṛḍha*-strong; *āliṅgana*-embracing.



TRANSLATION



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



PURPORT



Because Rāmacandra Purī was a disciple of Mādhavendra Purī, both Paramānanda Purī and Śrī Caitanya Mahāprabhu offered him respectful obeisances. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that although Rāmacandra Purī was naturally very envious and although he was against the principles of Vaiṣṇavism-or, in other words, against the principles of the Supreme Personality of Godhead and His devotees-common people nevertheless addressed him as Gosvāmī or Gosāñi because he was superficially in the renounced order and dressed like a sannyāsī. In the modern age the title gosvāmī is used by a caste of gṛhasthas, but formerly it was not. Rūpa Gosvāmī and Sanātana Gosvāmī, for example, were called gosvāmī because they were in the renounced order. Similarly, because Paramānanda Purī was a sannyāsī, he was called Purī Gosvāmī. By careful scrutiny, therefore, one will find that gosvāmī is not the title for a certain caste; rather, it is properly the title for a person in the renounced order.





TEXT 9





mahāprabhu kailā tāṅre daṇḍavat nati



āliṅgana kari' teṅho kaila kṛṣṇa-smṛti



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *kailā*-did; *tāṅre*-unto him; *daṇḍavat nati*-offering obeisances; *āliṅgana kari'*-embracing; *teṅho*-Rāmacandra Purī; *kaila*-did; *kṛṣṇa*-smṛti-remembrance of Kṛṣṇa.



TRANSLATION



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



PURPORT



Śrī Caitanya Mahāprabhu offered obeisances to Rāmacandra Purī in consideration of his being a disciple of Śrīla Mādhavendra Purī, the spiritual master of His own spiritual master, Īśvara Purī. When a Vaiṣṇava sannyāsī meets another Vaiṣṇava sannyāsī, they both remember Kṛṣṇa. Even Māyāvādī sannyāsīs generally remember Nārāyaṇa, who is also Kṛṣṇa, by saying oṁ namo bhagavate nārāyaṇa or namo nārāyaṇa. Thus it is the duty of a sannyāsī to remember Kṛṣṇa. According to smṛti-śāstra, a sannyāsī does not offer obeisances or blessings to anyone. it is said, sannyāsī nirāśīr nirnamaṣkriyaḥ: a sannyāsī should not offer anyone blessings or obeisances.





TEXT 10





tina-jane iṣṭha-goṣṭhī kailā kata-kṣaṇa



jagadānanda-paṇḍita tāṅre kailā nimantraṇa



SYNONYMS



*tina*-jane-three persons; *iṣṭha*-goṣṭhī-discussion on Kṛṣṇa; *kailā*-performed; *kata-kṣaṇa*-for some time; *jagadānanda*-paṇḍita-Jagadānanda Paṇḍita; *tāṅre*-Rāmacandra Purī; *kailā nimantraṇa*-invited.



TRANSLATION



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





TEXT 11





jagannāthera prasāda ānilā bhikṣāra lāgiyā



yatheṣṭa bhikṣā karilā teṅho nindāra lāgiyā



SYNONYMS



*jagannāthera prasāda*-remnants of the food of Lord Jagannātha; *ānilā*-brought; *bhikṣāra lāgiyā*-for feeding; *yatheṣṭa bhikṣā karilā*-ate sumptuously; *teṅho*-he; *nindāra lāgiyā*-to find some fault.



TRANSLATION



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





TEXT 12





bhikṣā kari' kahe purī,--"śuna, jagadānanda



avaśeṣa prasāda tumi karaha bhakṣaṇa"



SYNONYMS



*bhikṣā kari'*-after finishing the lunch; *kahe purī*-Rāmacandra Purī began to speak; *śuna, jagadānanda*-my dear Jagadānanda, just hear; *avaśeṣa prasāda*-the remaining prasāda; *tumi*-you; *karaha bhakṣaṇa*-eat.



TRANSLATION



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





TEXT 13





āgraha kariyā tāṅre vasi' khāoyāila



āpane āgraha kari' pariveśana kaila



SYNONYMS



*āgraha kariyā*-with great eagerness; *tāṅre vasi'*-seating him; *khāoyāila*-he fed; *āpane*-personally; *āgraha kari'*-with great eagerness; *pariveśana kaila *-administered the prasāda.



TRANSLATION



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





TEXT 14





āgraha kariyā punaḥ punaḥ khāoyāila



ācamana kaile nindā karite lāgila



SYNONYMS



*āgraha kariyā*-with eagerness; *punaḥ punaḥ*-again and again; *khāoyāila*-fed; *ācamana kaile*-when he had washed his hands and mouth; *nindā karite lāgila*-began to criticize.



TRANSLATION



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





TEXT 15





"śuni, caitanya-gaṇa kare bahuta bhakṣaṇa



'satya' sei vākya,--sākṣāt dekhiluṅ ekhana



SYNONYMS



*śuni*-I have heard; *caitanya-gaṇa*-the followers of Śrī Caitanya Mahāprabhu; *kare bahuta bhakṣaṇa*-eat more than necessary; *satya*-true; *sei vākya*-that statement; *sākṣāt*-directly; *dekhiluṅ*-I have seen; *ekhana*-now.



TRANSLATION



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





TEXT 16





sannyāsīre eta khāoyāñā kare dharma nāśa



vairāgī hañā eta khāya, vairāgyera nāhi 'bhāsa' "



SYNONYMS



*sannyāsīre*-unto a sannyāsī; *eta*-so much; *khāoyāñā*-feeding; *kare dharma nāśa*-destroys the regulative principles; *vairāgī hañā*-being in the renounced order; *eta*-so much; *khāya*-eats; *vairāgyera nāhi bhāsa*-there is no trace of renunciation.



TRANSLATION



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





TEXT 17





ei ta' svabhāva tāṅra āgraha kariyā



piche nindā kare, āge bahuta khāoyāñā



SYNONYMS



*ei*-this; *ta'*-certainly; *sva*-bhāva-characteristic; *tāṅra*-his; *āgraha kariyā*-with great eagerness; *piche*-afterward; *nindā kare*-criticizes; *āge*-at first; *bahuta*-much; *khāoyāñā*-feeding.



TRANSLATION



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





TEXT 18





pūrve yabe mādhavendra karena antardhāna



rāmacandra-purī tabe āilā tāṅra sthāna



SYNONYMS



*pūrve*-formerly; *yabe*-when; *mādhavendra*-Mādhavendra Purī; *karena antardhāna*-was about to die; *rāmacandra*-purī-Rāmacandra Purī; *tabe*-at that time; *āilā*-came; *tāṅra sthāna*-to his place.



TRANSLATION



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





TEXT 19





purī-gosāñi kare kṛṣṇa-nāma-saṅkīrtana



'mathurā nā pāinu' bali' karena krandana



SYNONYMS



*purī*-gosāñi-Mādhavendra Purī; *kare*-was performing; *kṛṣṇa-nāma-saṅkīrtana*-the chanting of the holy name of Lord Kṛṣṇa; *mathurā nā pāinu*-I did not get shelter at Mathurā; *bali'*-saying; *karena krandana*-was crying.



TRANSLATION



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





TEXT 20





rāmacandra-purī tabe upadeśe tāṅre



śiṣya hañā guruke kahe, bhaya nāhi kare



SYNONYMS



*rāmacandra*-purī-Rāmacandra Purī; *tabe*-then; *upadeśe tāṅre*-instructed him; *śiṣya hañā*-being a disciple; *guruke kahe*-said to his spiritual master; *bhaya nāhi kare*-without fear.



TRANSLATION



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





TEXT 21





"tumi--pūrṇa-brahmānanda, karaha smaraṇa



brahmavit hañā kene karaha rodana?"



SYNONYMS



*tumi*-you; *pūrṇa*-brahma-ānanda-full in transcendental bliss; *karaha smaraṇa*-you should remember; *brahma-vit hañā*-being fully aware of Brahman; *kene*-why; *karaha rodana*-are you crying.



TRANSLATION



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



PURPORT



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





TEXT 22





śuni' mādhavendra-mane krodha upajila



'dūra, dūra, pāpiṣṭha' bali' bhartsanā karila



SYNONYMS



*śuni'*-hearing; *mādhavendra*-of Mādhavendra Purī; *mane*-in the mind; *krodha*-anger; *upajila*-arose; *dūra dūra*-get out; *pāpiṣṭha*-you sinful rascal; *bali'*-saying; *bhartsanā karila*-he chastised.



TRANSLATION



Hearing this instruction, Mādhavendra Purī, greatly angry, rebuked him by saying, "Get out, you sinful rascal!



PURPORT



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





TEXT 23





'kṛṣṇa nā pāinu, nā pāinu 'mathurā'



āpana-duḥkhe maroṅ--ei dite āila jvālā



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *nā pāinu*-I did not get; *nā pāinu*-did not get; *mathurā*-Mathurā; *āpana-duḥkhe*-in my own unhappiness; *maroṅ*-i am dying; *ei*-this person; *dite āila jvālā*-has come to give more pain.



TRANSLATION



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





TEXT 24





more mukha nā dekhābi tui, yāo yathi-tathi



tore dekhi' maile mora habe asad-gati



SYNONYMS



*more*-to me; *mukha*-face; *nā dekhābi*-do not show; *tui*-you; *yāo*-go; *yathi*-tathi-anywhere else; *tore*-you; *dekhi'*-seeing; *maile*-if I die; *mora habe asat-gati*-I shall not get my destination.



TRANSLATION



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





TEXT 25





kṛṣṇa nā pāinu muñi maroṅ āpanāra duḥkhe



more 'brahma' upadeśe ei chāra mūrkhe"



SYNONYMS



*kṛṣṇa*-Kṛṣṇa; *nā pāinu*-could not get; *muñi*-I; *maroṅ*-I die; *āpanāra duḥkhe*-in my own unhappiness; *more*-to me; *brahma*-Brahman; *upadeśe*-instructs; *ei*-this; *chāra*-condemned; *mūrkhe*-fool.



TRANSLATION



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





TEXT 26





ei ye śrī-mādhavendra śrī-pāda upekṣā karila



sei aparādhe iṅhāra 'vāsanā, janmila



SYNONYMS



*ei*-this; *ye*-that; *śrī*-mādhavendra śrī-pāda-His Lordship Mādhavendra Purī; *upekṣā karila*-neglected or denounced; *sei aparādhe*-because of the offense; *iṅhāra*-of Rāmacandra Purī; *vāsanā*-material desire; *janmila*-arose.



TRANSLATION



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



PURPORT



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





jīvan-muktā api punar

yānti saṁsāra-vāsanām

yady acintya-mahā-śaktau

bhagavaty aparādhinaḥ



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





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



jīvan-muktā api punar

bandhanaṁ yānti karmabhiḥ

yady acintya-mahā-śaktau

bhagavaty aparādhinaḥ



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





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



jīvan-muktāḥ prapadyante

kvacit saṁsāra-vāsanām

yogino na vilipyante

karmabhir bhagavat-parāḥ



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





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





TEXT 27





śuṣka-brahma-jñānī, nāhi kṛṣṇera 'sambandha'



sarva loka nindā kare, nindāte nirbandha



SYNONYMS



*śuṣka*-dry; *brahma*-jñānī-impersonalist philosopher; *nāhi*-there is not; *kṛṣṇera*-with Lord Kṛṣṇa; *sambandha*-relationship; *sarva*-all; *loka*-persons; *nindā kare*-criticizes; *nindāte nirbandha*-fixed in blaspheming.



TRANSLATION



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



PURPORT



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





TEXT 28





īśvara-purī gosāñi kare śrī-pāda-sevana



svahaste karena mala-mūtrādi mārjana



SYNONYMS



*īśvara*-purī-Īśvara Purī; *gosāñi*-Gosvāmī; *kare*-performs; *śrī*-pāda-sevana-service to Mādhavendra Purī; *sva*-haste-with his own hand; *karena*-performs; *mala*-mūtra-ādi-stool, urine, and so on; *mārjana*-cleaning.



TRANSLATION



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





TEXT 29





nirantara kṛṣṇa-nāma karāya smaraṇa



kṛṣṇa-nāma, kṛṣṇa-līlā śunāya anukṣaṇa



SYNONYMS



*nirantara*-always; *kṛṣṇa-nāma*-the name of Lord Kṛṣṇa; *karāya smaraṇa*-was reminding; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *kṛṣṇa*-līlā-pastimes of Kṛṣṇa; *śunāya anukṣaṇa*-was always causing to hear.



TRANSLATION



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





TEXT 30





tuṣṭa hañā purī tāṅre kailā āliṅgana



vara dilā--'kṛṣṇe tomāra ha-uka prema-dhana'



SYNONYMS



*tuṣṭa hañā*-being pleased; *purī*-Mādhavendra Purī; *tāṅre*-him; *kailā āliṅgana*-embraced; *vara dilā*-gave the benediction; *kṛṣṇe*-unto Kṛṣṇa; *tomāra*-your; *ha*-uka-let there be; *prema-dhana*-the wealth of love.



TRANSLATION



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





TEXT 31





sei haite īśvara-purī--'premera sāgara'



rāmacandra-purī haila sarva-nindākara



SYNONYMS



*sei haite*-from that; *īśvara*-purī-Īśvara Purī; *premera sāgara*-the ocean of ecstatic love; *rāmacandra*-purī-Rāmacandra Purī; *haila*-became; *sarva*-nindākara-critic of all others.



TRANSLATION



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





TEXT 32





mahad-anugraha-nigrahera 'sākṣī' dui-jane



ei dui-dvāre śikhāilā jaga-jane



SYNONYMS



*mahat*-of an exalted personality; *anugraha*-of the blessing; *nigrahera*-of chastisement; *sākṣī*-giving evidence; *dui*-jane-two persons; *ei dui-dvāre*-by these two; *śikhāilā*-instructed; *jaga-jane*-the people of the world.



TRANSLATION



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





TEXT 33





jagad-guru mādhavendra kari' prema dāna



ei śloka paḍi' teṅho kaila antardhāna



SYNONYMS



*jagat-guru*-the spiritual master of the entire world; *mādhavendra*-Mādhavendra Purī; *kari' prema dāna*-giving ecstatic love of Kṛṣṇa as charity; *ei śloka paḍi'*-reciting this verse; *teṅho*-he; *kaila antardhāna*-passed away from this material world.



TRANSLATION



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





TEXT 34





ayi dīna-dayārdra nātha he



mathurā-nātha kadāvalokyase



hṛdayaṁ tvad-aloka-kātaraṁ



dayita bhrāmyati kiṁ karomy aham



SYNONYMS



*ayi*-O my Lord; *dīna*-on the poor; *dayā-ārdra*-compassionate; *nātha*-O master; *he*-O; *mathurā-nātha*-the master of Mathurā; *kadā*-when; *avalokyase*-I shall see you; *hṛdayam*-my heart; *tvat*-of You; *aloka*-without seeing; *kātaram*-very much aggrieved; *dayita*-O most beloved; *bhrāmyati*-becomes overwhelmed; *kim*-what; *karomi*-shall do; *aham*-I.



TRANSLATION



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





TEXT 35





ei śloke kṛṣṇa-prema kare upadeśa



kṛṣṇera virahe bhaktera bhāva-viśeṣa



SYNONYMS



*ei śloke*-in this verse; *kṛṣṇa*-prema-love of Kṛṣṇa; *kare upadeśa*-instructs; *kṛṣṇera virahe*-by feeling separation from Kṛṣṇa; *bhaktera*-of the devotee; *bhāva*-viśeṣa-transcendental situation.



TRANSLATION



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





TEXT 36





pṛthivīte ropaṇa kari' gelā premāṅkura



sei premāṅkurera vṛkṣa--caitanya-ṭhākura



SYNONYMS



*pṛthivīte*-within this material world; *ropaṇa kari'*-sowing; *gelā*-went; *prema-aṅkura*-the seed of ecstatic love for Kṛṣṇa; *sei prema-aṅkurera*-of that seed of ecstatic love for Kṛṣṇa; *vṛkṣa*-the tree; *caitanya-ṭhākura*-Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



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





TEXT 37





prastāve kahiluṅ purī-gosāñira niryāṇa



yei ihā śune, sei baḍa bhāgyavān



SYNONYMS



*prastāve*-incidentally; *kahiluṅ*-i have described; *purī-gosāñira*-of Mādhavendra Purī; *niryāṇa*-the passing away; *yei*-one who; *ihā*-this; *śune*-hears; *sei*-he; *baḍa bhāgyavān*-very fortunate.



TRANSLATION



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





TEXT 38





rāmacandra-purī aiche rahilā nīlācale



virakta svabhāva, kabhu rahe kona sthale



SYNONYMS



*rāmacandra*-purī-Rāmacandra Purī; *aiche*-in this way; *rahilā nīlācale*-remained at Jagannātha Purī; *virakta*-renounced; *sva*-bhāva-as is the custom; *kabhu*-sometimes; *rahe*-he remained; *kona sthale*-at a particular place.



TRANSLATION



Thus Rāmacandra Purī stayed at Jagannātha Purī. As customary for those in the renounced order, he would sometimes stay someplace and then go away.





TEXT 39





animantraṇa bhikṣā kare, nāhika nirṇaya



anyera bhikṣāra sthitira layena niścaya



SYNONYMS



*animantraṇa*-without being invited; *bhikṣā kare*-accepts food; *nāhika nirṇaya*-there is no certainty; *anyera*-of others; *bhikṣāra*-of acceptance of prasāda; *sthitira*-of the situation; *layena niścaya*-takes account.



TRANSLATION



There was no certainty of where Rāmacandra Purī would take his meal, for he would do so even uninvited. Nevertheless, he was very particular to keep account of how others were taking their meals.





TEXT 40





prabhura nimantraṇe lāge kauḍi cāri paṇa



kabhu kāśīśvara, govinda khāna tina jana



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *nimantraṇe*-for invitation; *lāge*-is required; *kauḍi cāri paṇa*-four times eighty small conchshells; *kabhu kāśīśvara*-sometimes Kāśīśvara; *govinda*-the personal servant of Caitanya Mahāprabhu; *khāna*-eat; *tina jana*-three persons.



TRANSLATION



To invite Śrī Caitanya Mahāprabhu would cost 320 kauḍis [small conchshells]. This would provide lunch for three people, including Śrī Caitanya Mahāprabhu and sometimes Kāśīśvara and Govinda.





TEXT 41





pratyaha prabhura bhikṣā iti-uti haya



keha yadi mūlya āne, cāri-paṇa-nirṇaya



SYNONYMS



*prati*-aha-daily; *prabhura*-of Śrī Caitanya Mahāprabhu; *bhikṣā*-alms; *iti*-uti-here and there; *haya*-is; *keha*-someone; *yadi*-if; *mūlya āne*-pays; *cāri*-paṇa-four times eighty small conchshells; *nirṇaya*-as a fixed amount.



TRANSLATION



Every day the Lord would take His meal at a different place, and if someone was prepared to pay for a meal, the price was fixed at only four paṇas.





TEXT 42





prabhura sthiti, rīti, bhikṣā, śayana, prayāṇa



rāmacandra-purī kare sarvānusandhāna



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *sthiti*-situation; *rīti*-regulative principles; *bhikṣā*-accepting lunch; *śayana*-sleeping; *prayāṇa*-movement; *rāmacandra*-purī-Rāmacandra Purī; *kare sarva*-anusandhāna-takes all information of.



TRANSLATION



Rāmacandra Purī concerned himself with gathering all sorts of information about how Śrī Caitanya Mahāprabhu was situated, including His regulative principles, His lunch, His sleep and His movements.





TEXT 43





prabhura yateka guṇa sparśite nārila



chidra cāhi' bule, kāṅhā chidra nā pāila



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *yateka guṇa*-all the transcendental attributes; *sparśite nārila*-could not touch or understand; *chidra cāhi'*-looking for faults; *bule*-he goes about; *kāṅhā*-anywhere; *chidra*-fault; *nā pāila*-he could not find.



TRANSLATION



Because Rāmacandra Purī was interested only in finding faults, he could not understand the transcendental qualities of Śrī Caitanya Mahāprabhu. His only concern was finding faults, but still he could not find any.





TEXT 44





'sannyāsī hañā kare miṣṭānna bhakṣaṇa



ei bhoge haya kaiche indriya-vāraṇa'?



SYNONYMS



*sannyāsī hañā*-being a sannyāsī; *kare miṣṭānna bhakṣaṇa*-eats sweetmeats; *ei bhoge*-by this eating; *haya*-there is; *kaiche*-how; *indriya*-vāraṇa-controlling the senses.



TRANSLATION



At last he found a fault."How can a person in the renounced order eat so many sweetmeats?" he said. "If one eats sweets, controlling the senses is very difficult."





TEXT 45





ei nindā kari' kahe sarva-loka-sthāne



prabhure dekhiteha avaśya āise prati-dine



SYNONYMS



*ei nindā*-this criticism; *kari'*-making; *kahe*-speaks; *sarva-loka-sthāne*-to everyone; *prabhure*-Śrī Caitanya Mahāprabhu; *dekhiteha*-to see, still; *avaśya*-certainly; *āise*-comes; *prati*-dine-daily.



TRANSLATION



In this way Rāmacandra Purī blasphemed Śrī Caitanya Mahāprabhu before everyone, but nevertheless he would regularly come to see the Lord every day.





TEXT 46





prabhu guru-buddhye karena sambhrama, sammāna



teṅho chidra cāhi' bule,--ei tāra kāma



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *guru*-buddhye-accepting him as a Godbrother of His spiritual master; *karena sambhrama sammāna*-offers full respect and obeisances; *teṅho*-Rāmacandra Purī; *chidra cāhi'*-trying to find fault; *bule*-goes about; *ei*-this; *tāra*-his; *kāma*-business.



TRANSLATION



When they met, the Lord would offer him respectful obeisances, considering him a Godbrother of His spiritual master. Rāmacandra Purī's business, however, was to search for faults in the Lord.





TEXT 47





yata nindā kare tāhā prabhu saba jāne



tathāpi ādara kaṛe baḍa-i sambhrame



SYNONYMS



*yata*-whatever; *nindā*-blasphemy; *kare*-does; *tāhā*-that; *prabhu*-Śrī Caitanya Mahāprabhu; *saba*-all; *jāne*-knows; *tathāpi*-still; *ādara kare*-offers respect; *baḍa*-i sambhrame-with great attention.



TRANSLATION



Śrī Caitanya Mahāprabhu knew that Rāmacandra Purī was criticizing Him before everyone, but whenever Rāmacandra Purī came to see Him, the Lord offered him respects with great attention.





TEXT 48





eka-dina prātaḥ-kāle āilā prabhura ghara



pipīlikā dekhi' kichu kahena uttara



SYNONYMS



*eka-dina*-one day; *prātaḥ-kāle*-in the morning; *āilā*-came; *prabhura ghara*-to the place of Śrī Caitanya Mahāprabhu; *pipīlikā dekhi'*-seeing many ants; *kichu kahena uttara*-began to say something critical.

TRANSLATION



One day Rāmacandra Purī came in the morning to the abode of Śrī Caitanya Mahāprabhu. Seeing many ants, he said something to criticize the Lord.





TEXT 49





"rātrāv atra aikṣavam āsīt, tena



pipīlikāḥ sañcaranti aho! viraktānāṁ



sannyāsinām iyam indriya-lālaseti



bruvann utthāya gataḥ."



SYNONYMS



*rātrau*-at night; *atra*-here; *aikṣavam*-sugar candy; *āsīt*-was; *tena*-by that; *pipīlikāḥ*-ants; *sañcaranti*-wander about; *aho*-alas; *viraktānām*-renounced; *sannyāsinām*-of sannyāsīs; *iyam*-this; *indriya*-to the senses; *lālasa*-attachment; *iti*-thus; *bruvan*-speaking; *utthāya*-getting up; *gataḥ*-left.



TRANSLATION



"Last night there was sugar candy here," he said. "Therefore ants are wandering about. Alas, this renounced sannyāsī is attached to such sense gratification!" After speaking in this way, he got up and left.





TEXT 50





prabhu paramparāya nindā kairāchena śravaṇa



ebe sākṣāt śunilena 'kalpita' nindana



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *paramparāya*-by hearsay; *nindā*-blasphemy; *kairāchena śravaṇa*-had heard; *ebe*-now; *sākṣāt*-directly; *śunilena*-He heard; *kalpita*-imaginary; *nindana*-blasphemy.



TRANSLATION



Śrī Caitanya Mahāprabhu had heard rumors about Rāmacandra Purī's blasphemy. Now He directly heard his fanciful accusations.



PURPORT



Rāmacandra Purī could find no faults in the character of Śrī Caitanya Mahāprabhu, for He is situated in a transcendental position as the Supreme Personality of Godhead. Ants are generally found everywhere, but when Rāmacandra Purī saw ants crawling in the abode of the Lord, he took for granted that they must have been there because Caitanya Mahāprabhu had been eating sweetmeats. He thus discovered imaginary faults in the Lord and then left.





TEXT 51





sahajei pipīlikā sarvatra beḍāya



tāhāte tarka uṭhāñā doṣa lāgāya



SYNONYMS



*sahajei*-generally; *pipīlikā*-ants; *sarvatra*-everywhere; *beḍāya*-loiter; *tāhāte*-by that; *tarka uṭhāñā*-raising a controversy; *doṣa lāgāya*-find faults.



TRANSLATION



Ants generally crawl about here, there and everywhere, but Rāmacandra Purī, looking for imaginary faults, criticized Śrī Caitanya Mahāprabhu by alleging that there had been sweetmeats in His room.





TEXT 52





śuni' tāhā prabhura saṅkoca-bhaya mane



govinde bolāñā kichu kahena vacane



SYNONYMS



*śuni'*-hearing; *tāhā*-that; *prabhura*-of Śrī Caitanya; *saṅkoca*-doubt; *bhaya*-fear; *mane*-in the mind; *govinde bolāñā*-calling for Govinda; *kichu*-some; *kahena*-spoke; *vacane*-words.



TRANSLATION



After hearing this criticism, Śrī Caitanya Mahāprabhu was doubtful and apprehensive. Therefore He called Govinda and instructed him as follows.





TEXT 53





"āji haite bhikṣā āmāra ei ta' niyama



piṇḍā-bhogera eka cauṭhi, pāṅca-gaṇḍāra vyañjana



SYNONYMS



*āji haite*-from today; *bhikṣā āmāra*-My accepting prasāda; *ei*-this; *ta'*-certainly; *niyama*-the rule; *piṇḍā-bhogera*-of Lord Jagannātha's prasāda; *eka cauṭhi*-one-fourth of a pot; *pāṅca*-gaṇḍāra vyañjana-vegetables costing five gaṇḍās (one gaṇḍā equals four kauḍis).



TRANSLATION



"From today on it will be a rule that I shall accept only one-fourth of a pot of Lord Jagannātha's prasāda and five gaṇḍās worth of vegetables.





TEXT 54





ihā ba-i adhika āra kichu nā ānibā



adhika ānile āmā ethā nā dekhibā"



SYNONYMS



*ihā ba*-i-except for this; *adhika*-more; *āra*-extra; *kichu*-anything; *nā ānibā*-do not bring; *adhika ānile*-if more is brought; *āmā*-Me; *ethā*-here; *nā dekhibā*-you will not see.



TRANSLATION



"If you bring any more than this, you will not see Me here anymore."





TEXT 55





sakala vaiṣṇave govinda kahe ei vāt



śuni' sabāra māthe yaiche haila vajrāghāta



SYNONYMS



*sakala vaiṣṇave*-to all the Vaiṣṇavas; *govinda*-Govinda; *kahe*-informs; *ei vāt*-this message; *śuni'*-hearing; *sabāra māthe*-on everyone's head; *yaiche*-as if; *haila*-there was; *vajra-āghāta*-striking of lightning.



TRANSLATION



Govinda relayed this message to all the devotees. When they heard it, they felt as if their heads had been struck by thunderbolts.





TEXT 56





rāmacandra-purīke sabāya deya tiraskāra



'ei pāpiṣṭha āsi' prāṇa la-ila sabāra'



SYNONYMS



*rāmacandra*-purīke-unto Rāmacandra Purī; *sabāya*-all the devotees; *deya tiraskāra*-offer chastisement; *ei pāpiṣṭha*-this sinful man; *āsi'*-coming; *prāṇa*-life; *la*-ila-has taken; *sabāra*-of everyone.



TRANSLATION



All the devotees condemned Rāmacandra Purī, saying,"This sinful man has come here and taken our lives."





TEXTS 57-58





sei-dina eka-vipra kaila nimantraṇa



eka-cauṭhi bhāta, pāṅca-gaṇḍāra vyañjana



ei-mātra govinda kaila aṅgīkāra



māthāya ghā māre vipra, kare hāhākāra



SYNONYMS



*sei-dina*-that day; *eka-vipra*-one brāhmaṇa; *kaila nimantraṇa*-invited; *eka*-cauṭhi bhāta-one-fourth of a pot of rice; *pāṅca*-gaṇḍāra vyañjana-vegetables worth only five gaṇḍās; *ei*-mātra-only this; *govinda*-the servant of Lord Caitanya Mahāprabhu; *kaila aṅgīkāra*-accepted; *māthāya*-his head; *ghā māre*-struck; *vipra*-the brāhmaṇa; *kare hāhā*-kāra-began to say, "alas, alas."

TRANSLATION



That day, a brāhmaṇa extended an invitation to Śrī Caitanya Mahāprabhu. When Govinda accepted only five gaṇḍās worth of vegetables and a fourth of a pot of rice, the brāhmaṇa, in great despair, struck his head with his hand and cried, "Alas! Alas!"





TEXT 59





sei bhāta-vyañjana prabhu ardheka khāila



ye kichu rahila, tāhā govinda pāila



SYNONYMS



*sei*-that; *bhāta*-rice; *vyañjana*-vegetable; *prabhu*-Śrī Caitanya Mahāprabhu; *ardheka khāila*-ate half; *ye kichu rahila*-whatever remained; *tāhā*-that; *govinda*-Govinda; *pāila*-got.



TRANSLATION



Śrī Caitanya Mahāprabhu ate only half of the rice and vegetables, and whatever remained was taken by Govinda.





TEXT 60





ardhāśana karena prabhu, govinda ardhāśana



saba bhakta-gaṇa tabe chāḍila bhojana



SYNONYMS



*ardha*-aśana karena-eats half; *prabhu*-Śrī Caitanya Mahāprabhu; *govinda*-Govinda; *ardha*-aśana-eats half; *saba bhakta-gaṇa*-all the devotees; *tabe*-at that time; *chāḍila bhojana*-gave up eating.



TRANSLATION



Thus both Śrī Caitanya Mahāprabhu and Govinda ate only half the food they needed. Because of this, all the other devotees gave up eating.





TEXT 61





govinda-kāśīśvare prabhu kailā ājñāpana



'duṅhe anyatra māgi' kara udara bharaṇa'



SYNONYMS



*govinda*-kāśīśvare-unto Govinda and Kāśīśvara; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā*-made; *ājñāpana*-order; *duṅhe*-both of you; *anyatra*-elsewhere; *māgi'*-begging; *kara udara bharaṇa*-fill your bellies.



TRANSLATION



Śrī Caitanya Mahāprabhu ordered Govinda and Kāśīśvara,"You may both take alms elsewhere to fill your bellies."





TEXT 62





ei-rūpa mahā-duḥkhe dina kata gela



śuni, rāmacandra-purī prabhu-pāśa āila



SYNONYMS



*ei-rūpa*-in this way; *mahā-duḥkhe*-in great unhappiness; *dina kata*-some days; *gela*-passed; *śuni'*-hearing; *rāmacandra*-purī-Rāmacandra Purī; *prabhu*-pāśa āila-came to Śrī Caitanya Mahāprabhu.



TRANSLATION



In this way, some days passed in great unhappiness. Hearing of all this, Rāmacandra Purī went to Śrī Caitanya Mahāprabhu.





TEXT 63





praṇāma kari' prabhu kailā caraṇa vandana



prabhure kahaye kichu hāsiyā vacana



SYNONYMS



*praṇāma kari'*-offering obeisances; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā caraṇa vandana*-offered respect at his feet; *prabhure*-to Caitanya Mahāprabhu; *kahaye*-he says; *kichu*-some; *hāsiyā*-smiling; *vacana*-words.



TRANSLATION



Śrī Caitanya Mahāprabhu offered His obeisances to Rāmacandra Purī, worshiping his feet. Then Rāmacandra Purī smiled and spoke to the Lord.





TEXT 64





"sannyāsīra dharma nahe 'indriya-tarpaṇa'



yaiche taiche kare mātra udara bharaṇa



SYNONYMS



*sannyāsīra*-of a sannyāsī; *dharma*-religious principle; *nahe*-is not; *indriya-tarpaṇa*-to gratify the senses; *yaiche taiche*-some way or other; *kare*-does; *mātra*-only; *udara bharaṇa*-filling the belly.



TRANSLATION



Rāmacandra Purī advised, "It is not the business of a sannyāsī to gratify his senses. He should fill his belly some way or other.





TEXT 65





tomāre kṣīṇa dekhi, śuni,--kara ardhāśana



ei 'śuṣka-vairāgya' nahe sannyāsīra 'dharma'



SYNONYMS



*tomāre*-You; *kṣīṇa*-skinny; *dekhi*-I see; *śuni*-I have heard; *kara ardha-aśana*-You are eating half; *ei*-this; *śuṣka*-vairāgya-dry renunciation; *nahe*-is not; *sannyāsīra dharma*-the religion of a sannyāsī.



TRANSLATION



"I have heard that You have cut Your eating in half. Indeed, I see that You are skinny. Such dry renunciation is also not the religion of a sannyāsī.





TEXT 66





yathā-yogya udara bhare, nā kare 'viṣaya' bhoga



sannyāsīra tabe siddha haya jñāna-yoga



SYNONYMS



*yathā*-yogya-as much as necessary; *udara bhare*-fills the belly; *nā kare*-does not do; *viṣaya bhoga*-material enjoyment; *sannyāsīra*-of a sannyāsī; *tabe*-then; *siddha*-perfect; *haya*-is; *jñāna*-yoga-spiritual advancement in knowledge.



TRANSLATION



"A sannyāsī eats as much as necessary to maintain his body, but he does not enjoy satisfying his senses materially. Thus a sannyāsī becomes perfect in his spiritual advancement in knowledge.





TEXTS 67-68





nātyaśnato 'pi yogo 'sti



na caikāntam anaśnataḥ



na cāti-svapna-śīlasya



jāgrato naiva cārjuna



yuktāhāra-vihārasya



yukta-ceṣṭasya karmasu



yukta-svapnāvabodhasya



yogo bhavati duḥkha-hā"



SYNONYMS



*na*-not; *ati-aśnataḥ*-of one who eats too much; *api*-certainly; *yogaḥ*-linking with the Supreme; *asti*-there is; *na*-not; *ca*-also; *ekāntam*-solely; *anaśnataḥ*-of one who abstains from eating; *na*-not; *ca*-also; *ati-svapna-śīlasya*-of one who dreams too much in sleep; *jāgrataḥ*-of one who keeps awake; *na*-not; *eva*-certainly; *ca*-also; *arjuna*-O Arjuna; *yukta*-as much as necessary; *āhāra*-eating; *vihārasya*-of one whose sense enjoyment; *yukta*-proper; *ceṣṭasya*-of one whose endeavor; *karmasu*-in executing duties; *yukta*-as much as necessary; *svapna*-dreaming while asleep; *avabodhasya*-of one whose keeping awake; *yogaḥ*-practice of yoga; *bhavati*-is; *duḥkha*-hā-diminishing sufferings.



TRANSLATION



"My dear Arjuna, one cannot perform mystic yoga if he eats more than necessary or needlessly fasts, sleeps and dreams too much or does not sleep enough. One should eat and enjoy his senses as much as necessary, one should properly endeavor to execute his duties, and one should regulate his sleep and wakefulness. Thus one can become freed from material pains by executing mystic yoga.' "



PURPORT



This is a quotation from *Bhagavad-gītā* (6.16-17).





TEXT 69





prabhu kahe,--"ajña bālaka mui 'śiṣya' tomāra



more śikṣā deha',--ei bhāgya āmāra"



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *ajña*-ignorant; *bālaka*-boy; *mui*-I; *śiṣya tomāra*-your disciple; *more*-Me; *śikṣā deha'*-you are instructing; *ei*-this; *bhāgya āmāra*-My great fortune.



TRANSLATION



Śrī Caitanya Mahāprabhu then humbly submitted,"I am just like an ignorant boy and am like your disciple. It is My great fortune that you are instructing Me."





TEXT 70





eta śuni' rāmacandra-purī uṭhi' gelā



bhakta-gaṇa ardhāśana kare,--purī gosāñi śunilā



SYNONYMS



*eta śuni'*-hearing this; *rāmacandra*-purī-Rāmacandra Purī; *uṭhi' gelā*-got up and left; *bhakta-gaṇa*-the devotees; *ardha-aśana kare*-were taking half the quantity of food; *purī gosāñi*-Rāmacandra Purī; *śunilā*-heard.



TRANSLATION



Hearing this, Rāmacandra Purī got up and left. He also heard from various sources that all the devotees of Śrī Caitanya Mahāprabhu were eating half as much as usual.





TEXT 71





āra dina bhakta-gaṇa-saha paramānanda-purī



prabhu-pāśe nivedilā dainya-vinaya kari'



SYNONYMS



*āra dina*-the next day; *bhakta*-gaṇa-saha-with the other devotees; *paramānanda*-purī-Paramānanda Purī; *prabhu*-pāśe-before Śrī Caitanya Mahāprabhu; *nivedilā*-submitted; *dainya-vinaya kari'*-in great humility and submission.



TRANSLATION



The next day, Paramānanda Purī and other devotees approached Śrī Caitanya Mahāprabhu with great humility and submission.





TEXT 72





"rāmacandra-purī haya ninduka-svabhāva



tāra bole anna chāḍi' kibā habe lābha?



SYNONYMS



*rāmacandra*-purī-Rāmacandra Purī; *haya*-is; *ninduka-svabhāva*-a critic by nature; *tāra bole*-by his words; *anna chāḍi'*-giving up eating properly; *kibā*-what; *habe*-will be; *lābha*-profit.



TRANSLATION



Paramānanda Purī said, "My Godbrother Rāmacandra Purī is by nature a bad critic. If You give up eating because of his words, what will be the profit?





TEXT 73





purīra svabhāva,--yatheṣṭa āhāra karāñā



ye nā khāya, tāre khāoyāya yatana kariyā



SYNONYMS



*purīra svabhāva*-Rāmacandra Purī's character; *yathā*-iṣṭa-as much as desired; *āhāra karāñā*-getting someone to eat; *ye*-what; *nā khāya*-one does not eat; *tāre khāoyāya*-causes him to eat; *yatana kariyā*-with great attention.



TRANSLATION



"It is the nature of Rāmacandra Purī that first he lets one eat as much as desired, and if one does not eat more than necessary, with great attention he makes him eat more.





TEXT 74





khāoyāñā punaḥ tāre karaye nindana



'eta anna khāo,--tomāra kata āche dhana?



SYNONYMS



*khāoyāñā*-after feeding; *punaḥ*-again; *tāre*-him; *karaye nindana*-criticizes; *eta*-so much; *anna*-food; *khāo*-you eat; *tomāra*-your; *kata*-how much; *āche*-is there; *dhana*-wealth.



TRANSLATION



"In this way he induces one to eat more than necessary, and then he directly criticizes him, saying,'You eat so much. How much money do you have in your treasury?





TEXT 75





sannyāsīke eta khāoyāñā kara dharma nāśa!



ataeva jāninu,--tomāra kichu nāhi bhāsa'



SYNONYMS



*sannyāsīke*-sannyāsīs; *eta*-so much; *khāoyāñā*-inducing to eat; *kara dharma nāśa*-you spoil their religious principles; *ataeva*-therefore; *jāninu*-I can understand; *tomāra*-your; *kichu nāhi bhāsa*-there is no advancement.



TRANSLATION



"Also, by inducing sannyāsīs to eat so much, you spoil their religious principles. Therefore I can understand that you have no advancement.'





TEXT 76





ke kaiche vyavahāre, kebā kaiche khāya



ei anusandhāna teṅho karaya sadāya



SYNONYMS



*ke*-who; *kaiche*-how; *vyavahāre*-behaves; *kebā*-who; *kaiche*-how; *khāya*-eats; *ei anusandhāna*-this inquiry; *teṅho*-he; *karaya*-does; *sadāya*-always.



TRANSLATION



"It is Rāmacandra Purī's business to inquire always about how others are eating and conducting their daily affairs.





TEXT 77





śāstre yei dui dharma kairāche varjana



sei karma nirantara iṅhāra karaṇa



SYNONYMS



*śāstre*-in the revealed scriptures; *yei*-which; *dui*-two; *dharma*-activities; *kairāche varjana*-are rejected; *sei*-those; *karma*-activities; *nirantara*-always; *iṅhāra*-his; *karaṇa*-action.



TRANSLATION



"The two kinds of activity rejected in the revealed scriptures constitute his daily affairs.





TEXT 78





para-svabhāva-karmāṇi



na praśaṁsen na garhayet



viśvam ekātmakaṁ paśyan



prakṛtyā puruṣeṇa ca



SYNONYMS



*para-svabhāva-karmāṇi*-the characteristics or activities of others; *na*-not; *praśaṁset*-one should praise; *na*-not; *garhayet*-should criticize; *viśvam*-the universe; *eka-ātmakam*-as one; *paśyan*-seeing; *prakṛtyā*-by nature; *puruṣeṇa*-by the living entity; *ca*-and.



TRANSLATION



"One should see that because of the meeting of material nature and the living entity, the universe is acting uniformly. Thus one should neither praise nor criticize the characteristics or activities of others.'



PURPORT



This verse from *Śrīmad-Bhāgavatam* (11.28.1) was spoken by Lord Kṛṣṇa to Uddhava.





TEXT 79





tāra madhye pūrva-vidhi 'praśaṁsā' chāḍiyā



para-vidhi 'nindā' kare 'baliṣṭha' jāniyā



SYNONYMS



*tāra madhye*-between the two; *pūrva-vidhi*-the former rule; *praśaṁsā*-praising; *chāḍiyā*-giving up; *para-vidhi*-the other rule; *nindā*-criticizing; *kare*-does; *baliṣṭha jāniyā*-knowing it to be more prominent.



TRANSLATION



"Of the two rules, Rāmacandra Purī obeys the first by abandoning praise, but although he knows that the second is more prominent, he neglects it by criticizing others.



PURPORT



The above-mentioned verse from *Śrīmad-Bhāgavatam* gives two injunctions. The first, called pūrva-vidhi, is that one should not praise, and the second, para-vidhi, is that one should not criticize. As will be apparent from the following verse, the injunction against praise is less important than the injunction against blasphemy. One should carefully observe the para-vidhi, although one may neglect the pūrva-vidhi. Thus the actual injunction is that one may praise but should not criticize. This is called śleṣokti, or a statement having two meanings. Rāmacandra Purī, however, acted in just the opposite way, for he neglected the para-vidhi but strictly observed the pūrva-vidhi. Since he avoided following the principle of not criticizing, Rāmacandra Purī broke both the rules.





TEXT 80





pūrva-parayor madhye para-vidhir balavān



SYNONYMS



*pūrva-parayoḥ*-the former and the latter; *madhye*-between; *para-vidhiḥ*-the latter rule; *balavān*-more prominent.



TRANSLATION



"Between the former rule and the latter rule, the latter is more important.'



PURPORT



This is a verse from the nyāya literatures.





TEXT 81





yāhāṅ guṇa śata āche, tāhā nā kare grahaṇa



guṇa-madhye chale kare doṣa-āropaṇa



SYNONYMS



*yāhāṅ*-where; *guṇa*-good attributes; *śata*-hundreds; *āche*-there are; *tāhā*-them; *nā kare grahaṇa*-he does not accept; *guṇa-madhye*-in such good attributes; *chale*-by tricks; *kare*-does; *doṣa-āropaṇa*-attributing faults.



TRANSLATION



"Even where there are hundreds of good qualities, a critic does not consider them. Rather, he attempts by some trick to point out a fault in those attributes.





TEXT 82





iṅhāra svabhāva ihāṅ karite nā yuyāya



tathāpi kahiye kichu marma-duḥkha pāya



SYNONYMS



*iṅhāra sva*-bhāva-his characteristics; *ihāṅ*-here; *karite nā yuyāya*-one should not follow; *tathāpi*-still; *kahiye*-I say; *kichu*-something; *marma*-duḥkha-unhappiness within the heart; *pāya*-get.



TRANSLATION



"One should not, therefore, follow the principles of Rāmacandra Purī. Nevertheless, I have to say something against him because he is making our hearts unhappy.





TEXT 83





iṅhāra vacane kene anna tyāga kara?



pūrvavat nimantraṇa māna',--sabāra bola dhara"



SYNONYMS



*iṅhāra vacane*-by his words; *kene*-why; *anna*-food; *tyāga kara*-You give up; *pūrva*-vat-as before; *nimantraṇa māna'*-please accept the invitation; *sabāra*-of everyone; *bola*-the words; *dhara*-accept.



TRANSLATION



"Why have you given up proper eating due to the criticism of Rāmacandra Purī? Please accept invitations as before. This is the request of us all."





TEXT 84





prabhu kahe,--"sabe kene purīre kara roṣa?



'sahaja' dharma kahe teṅho, tāṅra kibā doṣa?



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu replied; *sabe*-all of you; *kene*-why; *purīre*-at Rāmacandra Purī; *kara roṣa*-are angry; *sahaja*-natural; *dharma*-religious principles; *kahe*-speaks; *teṅho*-he; *tāṅra*-of him; *kibā*-what; *doṣa*-fault.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "Why are all of you angry at Rāmacandra Purī? He is expounding the natural principles of sannyāsa life. Why are you accusing him?





TEXT 85





yati hañā jihvā-lāmpaṭya--atyanta anyāya



yatira dharma,--prāṇa rākhite āhāra-mātra khāya"



SYNONYMS



*yati hañā*-being a sannyāsī; *jihvā*-lāmpaṭya-indulging in satisfying the tongue; *atyanta anyāya*-grievous offense; *yatira dharma*-the religious principle of a sannyāsī; *prāṇa rākhite*-to maintain life; *āhāra*-food; *mātra*-only; *khāya*-eats.



TRANSLATION



"For a sannyāsī to indulge in satisfying the tongue is a great offense. The duty of a sannyāsī is to eat only as much as needed to keep body and soul together."





TEXT 86





tabe sabe meli' prabhure bahu yatna kailā



sabāra āgrahe prabhu ardheka rākhilā



SYNONYMS



*tabe*-thereafter; *sabe meli'*-when all the devotees came together; *prabhure*-unto Śrī Caitanya Mahāprabhu; *bahu yatna kailā*-requested fervently; *sabāra āgrahe*-due to the eagerness of all of them; *prabhu*-Śrī Caitanya Mahāprabhu; *ardheka rākhilā*-accepted half.



TRANSLATION



When they all requested very fervently that Śrī Caitanya Mahāprabhu take a full meal, He still would not do so. Instead, He responded to their request by accepting half as much as usual.





TEXT 87





dui-paṇa kauḍi lāge prabhura nimantraṇe



kabhu dui-jana bhoktā, kabhu tina-jane



SYNONYMS



*dui*-paṇa kauḍi-two paṇas of kauḍis (160 small conchshells); *lāge*-costs; *prabhura nimantraṇe*-to invite Śrī Caitanya Mahāprabhu; *kabhu*-sometimes; *dui*-jana-two men; *bhoktā*-eating; *kabhu*-sometimes; *tina*-jane-three men.



TRANSLATION



The cost for the food needed to invite Śrī Caitanya Mahāprabhu was fixed at two paṇas of kauḍis [160 conchshells], and that food would be taken by two men and sometimes three.





TEXT 88





abhojyānna vipra yadi karena nimantraṇa



prasāda-mūlya la-ite lāge kauḍi dui-paṇa



SYNONYMS



*abhojya-anna vipra*-a brāhmaṇa at whose place an invitation cannot be accepted; *yadi*-if; *karena nimantraṇa*-he invites; *prasāda-mūlya*-the price of the prasāda; *la-ite*-to bear; *lāge*-costs; *kauḍi dui*-paṇa-two paṇas of kauḍis.



TRANSLATION



When a brāhmaṇa at whose home an invitation could not be accepted invited the Lord, he would pay two paṇas of conchshells to purchase the prasāda.





TEXT 89





bhojyānna vipra yadi nimantraṇa kare



kichu 'prasāda' āne, kichu pāka kare ghare



SYNONYMS



*bhojya-anna vipra*-a brāhmaṇa at whose place an invitation could be accepted; *yadi*-if; *nimantraṇa kare*-invites; *kichu*-some; *prasāda*-prasāda; *āne*-brings; *kichu*-some; *pāka kare*-cooks; *ghare*-at home.



TRANSLATION



When a brāhmaṇa at whose home an invitation could be accepted invited Him, the brāhmaṇa would purchase part of the prasāda and cook the rest at home.





TEXTS 90-91





paṇḍita-gosāñi, bhagavān-ācārya, sārvabhauma



nimantraṇera dine yadi kare nimantraṇa



tāṅ-sabāra icchāya prabhu karena bhojana



tāhāṅ prabhura svātantrya nāi, yaiche tāṅra mana



SYNONYMS



*paṇḍita*-gosāñi-Gadādhara Paṇḍita; *bhagavān-ācārya*-Bhagavān Ācārya; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *nimantraṇera dine*-on the day on which Lord Caitanya was invited by others; *yadi*-if; *kare nimantraṇa*-they would invite; *tāṅ-sabāra*-of all of them; *icchāya*-by the desire; *prabhu*-Śrī Caitanya Mahāprabhu; *karena bhojana*-would accept His meal; *tāhāṅ*-in that case; *prabhura*-of Lord Caitanya; *svātantrya nāi*-there was no independence; *yaiche*-as; *tāṅra*-of them; *mana*-the mind.



TRANSLATION



Even on a day when Śrī Caitanya Mahāprabhu was invited to dine by others, if Gadādhara Paṇḍita, Bhagavān Ācārya or Sārvabhauma Bhaṭṭācārya invited Him, Śrī Caitanya Mahāprabhu had no independence. He would accept their invitations as they desired.





TEXT 92





bhakta-gaṇe sukha dite prabhura 'avatāra'



yāhāṅ yaiche yogya, tāhāṅ karena vyavahāra



SYNONYMS



*bhakta-gaṇe*-to His devotees; *sukha dite*-to give happiness; *prabhura*-of Śrī Caitanya Mahāprabhu; *avatāra*-incarnation; *yāhāṅ yaiche yogya*-whatever was fitting according to the time and circumstances; *tāhāṅ karena vyavahāra*-He behaved in that way.



TRANSLATION



Śrī Caitanya Mahāprabhu actually descended to give happiness to the devotees. Thus He behaved in whatever way fit the time and circumstances.





TEXT 93





kabhu laukika rīti,--yena 'itara' jana



kabhu svatantra, karena 'aiśvarya' prakaṭana



SYNONYMS



*kabhu*-sometimes; *laukika rīti*-common behavior; *yena*-as; *itara jana*-a common man; *kabhu*-sometimes; *svatantra*-fully independent; *karena*-does; *aiśvarya prakaṭana*-manifestation of godly opulence.



TRANSLATION



Because of His full independence, Śrī Caitanya Mahāprabhu sometimes behaved like a common man and sometimes manifested His godly opulence.





TEXT 94





kabhu rāmacandra-purīra haya bhṛtya-prāya



kabhu tāre nāhi māne, dekhe tṛṇa-prāya



SYNONYMS



*kabhu*-sometimes; *rāmacandra-purīra*-of Rāmacandra Purī; *haya*-was; *bhṛtya*-prāya-exactly like a servant; *kabhu*-sometimes; *tāre*-for him; *nāhi māne*-He did not care; *dekhe*-sees; *tṛṇa*-prāya-just like a straw.



TRANSLATION



Śrī Caitanya Mahāprabhu sometimes accepted Rāmacandra Purī as His master and considered Himself a servant, and sometimes the Lord, not caring for him, would see him as being just like a straw.





TEXT 95





īśvara-caritra prabhura--buddhira agocara



yabe yei karena, sei saba--manohara



SYNONYMS



*īśvara*-caritra-character exactly like that of the Supreme Personality of Godhead; *prabhura*-of Śrī Caitanya Mahāprabhu; *buddhira agocara*-beyond one's intelligence; *yabe*-when; *yei*-whatever; *karena*-He did; *sei*-that; *saba*-all; *manohara*-very beautiful.



TRANSLATION



Śrī Caitanya Mahāprabhu behaved exactly like the Supreme Personality of Godhead, beyond the restriction of anyone's intelligence. Whatever He liked He did, but all His activities were very beautiful.





TEXT 96





ei-mata rāmacandra-purī nīlācale



dina kata rahi' gelā 'tīrtha' karibāre



SYNONYMS



*ei-mata*-in this way; *rāmacandra*-purī-Rāmacandra Purī; *nīlācale*-at Jagannātha Purī; *dina kata*-for some days; *rahi'*-staying; *gelā*-left; *tīrtha karibāre*-to visit holy places.



TRANSLATION



Thus Rāmacandra Purī stayed for some days at Nīlācala [Jagannātha Purī]. Then he left to visit various holy places of pilgrimage.





TEXT 97





teṅho gele prabhura gaṇa haila haraṣita



śirera pāthara yena paḍila ācambita



SYNONYMS



*teṅho gele*-when he left; *prabhura gaṇa*-the associates of Śrī Caitanya Mahāprabhu; *haila haraṣita*-became very, very happy; *śirera*-on the head; *pāthara*-a stone; *yena*-as if; *paḍila*-fell down; *ācambita*-suddenly.



TRANSLATION



The devotees considered Rāmacandra Purī to be like a great burden on their heads. When he left Jagannātha Purī, everyone felt extremely happy, as if a great stone burden had suddenly fallen from their heads to the ground.





TEXT 98





svacchande nimantraṇa, prabhura kīrtana-nartana



svacchande karena sabe prasāda bhojana



SYNONYMS



*svacchande*-freely; *nimantraṇa*-invitation; *prabhura*-of Śrī Caitanya Mahāprabhu; *kīrtana*-nartana-chanting and dancing; *svacchande*-in full independence; *karena sabe*-everyone did; *prasāda bhojana*-accepting prasāda.



TRANSLATION



After his departure, everything was happy once again. Śrī Caitanya Mahāprabhu accepted invitations as usual and led congregational chanting and dancing. Everyone else also accepted prasāda without hindrances.





TEXT 99





guru upekṣā kaile, aiche phala haya



krame īśvara-paryanta aparādhe ṭhekaya



SYNONYMS



*guru upekṣā kaile*-if one's spiritual master rejects him; *aiche*-such; *phala*-result; *haya*-there is; *krame*-gradually; *īśvara*-paryanta-up to the point of the Personality of Godhead; *aparādhe ṭhekaya*-commits offenses.



TRANSLATION



If one's spiritual master rejects him, one becomes so fallen that he, like Rāmacandra Purī, commits offenses even to the Supreme Personality of Godhead.





TEXT 100





yadyapi guru-buddhye prabhu tāra doṣa nā la-ila



tāra phala-dvārā loke śikṣā karāila



SYNONYMS



*yadyapi*-although; *guru*-buddhye-due to considering him a spiritual master; *prabhu*-Śrī Caitanya Mahāprabhu; *tāra*-his; *doṣa*-offense; *nā la*-ila-did not accept; *tāra*-his; *phala*-result; *dvārā*-by; *loke*-the general populace; *śikṣā karāila*-He instructed.



TRANSLATION



Śrī Caitanya Mahāprabhu did not consider the offenses of Rāmacandra Purī, for the Lord considered him His spiritual master. However, his character instructed everyone about the result of offending the spiritual master.





TEXT 101





caitanya-caritra--yena amṛtera pūra



śunite śravaṇe mane lāgaye madhura



SYNONYMS



*caitanya-caritra*-the character of Śrī Caitanya Mahāprabhu; *yena*-as if; *amṛtera pūra*-filled with nectar; *śunite*-hearing; *śravaṇe*-to the ear; *mane*-to the mind; *lāgaye*-feels; *madhura*-pleasing.



TRANSLATION



The character of Śrī Caitanya Mahāprabhu is full of nectar. Hearing about it is pleasing to the ear and mind.





TEXT 102





caitanya-caritra likhi, śuna eka-mane



anāyāse pābe prema śrī-kṛṣṇa-caraṇe



SYNONYMS



*caitanya-caritra*-the character of Śrī Caitanya Mahāprabhu; *likhi*-I write; *śuna*-please hear; *eka*-mane-with attention; *anāyāse*-easily; *pābe*-you will get; *prema*-ecstatic love; *śrī*-kṛṣṇa-caraṇe-at the lotus feet of Lord Śrī Kṛṣṇa.



TRANSLATION



I write about the character of Śrī Caitanya Mahāprabhu. O readers, please hear with attention, for thus you will easily receive ecstatic love for the lotus feet of Lord Śrī Kṛṣṇa.





TEXT 103





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Eighth Chapter, describing how the Lord reduced His eating in fear of the criticism of Rāmacandra Purī.





Chapter 9



The Deliverance of Gopīnātha Paṭṭanāyaka



This Ninth Chapter is summarized as follows. Gopīnātha Paṭṭanāyaka, the son of Bhavānanda Rāya, was engaged in the service of the government, but he misappropriated some funds from the treasury. Therefore the baḍa-jānā, the eldest son of King Pratāparudra, ordered that he be punished by death. Thus Gopīnātha Paṭṭanāyaka was raised on the cāṅga to be killed, but by the mercy of Śrī Caitanya Mahāprabhu he was delivered. Moreover, he was even promoted to a higher post.





TEXT 1





agaṇya-dhanya-caitanya-



gaṇānāṁ prema-vanyayā



ninye 'dhanya-jana-svānta-



maruḥ śaśvad anūpatām



SYNONYMS



*agaṇya*-innumerable; *dhanya*-glorious; *caitanya-gaṇānām*-of the associates of Śrī Caitanya Mahāprabhu; *prema-vanyayā*-by the inundation of ecstatic love; *ninye*-was brought; *adhanya-jana*-of unfortunate persons; *svānta-maruḥ*-the desert of the heart; *śaśvat*-always; *anūpatām*-to the state of being filled with water.



TRANSLATION



The innumerable, glorious followers of Śrī Caitanya Mahāprabhu brought a constant flood to the desertlike hearts of the unfortunate with an inundation of ecstatic love.





TEXT 2





jaya jaya śrī-kṛṣṇa-caitanya dayāmaya



jaya jaya nityānanda karuṇa-hṛdaya



SYNONYMS



*jaya jaya*-all glories; *śrī-kṛṣṇa-caitanya*-to Śrī Caitanya Mahāprabhu; *dayā*-maya-merciful; *jaya jaya*-all glories; *nityānanda*-to Lord Nityānanda; *karuṇa*-hṛdaya-whose heart is very compassionate.



TRANSLATION



All glories to Śrī Kṛṣṇa Caitanya Mahāprabhu, the most merciful incarnation! All glories to Lord Nityānanda, whose heart is always compassionate!





TEXT 3





jayādvaitācārya jaya jaya dayāmaya



jaya gaura-bhakta-gaṇa saba rasamaya



SYNONYMS



*jaya*-all glories; *advaita-ācārya*-to Advaita Ācārya; *jaya jaya*-all glories; *dayā*-maya-merciful; *jaya*-all glories; *gaura-bhakta-gaṇa*-to the devotees of Śrī Caitanya Mahāprabhu; *saba*-all; *rasa*-maya-overwhelmed by transcendental bliss.



TRANSLATION



All glories to Advaita Ācārya, who is very merciful! All glories to the devotees of Śrī Caitanya Mahāprabhu, who are always overwhelmed by transcendental bliss!





TEXT 4





ei-mata mahāprabhu bhakta-gaṇa-saṅge



nīlācale vāsa karena kṛṣṇa-prema-raṅge



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhakta*-gaṇa-saṅge-along with His devotees; *nīlācale*-at Jagannātha Purī; *vāsa karena*-resides; *kṛṣṇa*-prema-raṅge-overwhelmed by the ecstatic love of Lord Kṛṣṇa.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu lived at Nīlācala [Jagannātha Purī] with His personal devotees, always merged in ecstatic love for Kṛṣṇa.





TEXT 5





antare-bāhire kṛṣṇa-viraha-taraṅga



nānā-bhāve vyākula prabhura mana āra aṅga



SYNONYMS



*antare*-bāhire-internally and externally; *kṛṣṇa-viraha-taraṅga*-the waves of separation from Kṛṣṇa; *nānā-bhāve*-by various ecstasies; *vyākula*-agitated; *prabhura*-of Śrī Caitanya Mahāprabhu; *mana āra aṅga*-mind and body.



TRANSLATION



Śrī Caitanya Mahāprabhu always felt waves of separation from Kṛṣṇa, externally and internally. His mind and body were agitated by various spiritual transformations.





TEXT 6





dine nṛtya-kīrtana, jagannātha-daraśana



rātrye rāya-svarūpa-sane rasa-āsvādana



SYNONYMS



*dine*-during the day; *nṛtya*-kīrtana-dancing and chanting; *jagannātha*-daraśana-seeing Lord Jagannātha; *rātrye*-at night; *rāya*-svarūpa-sane-with Rāmānanda Rāya and Svarūpa Dāmodara; *rasa-āsvādana*-tasting transcendental bliss.



TRANSLATION



During the day He chanted, danced and saw Lord Jagannātha in the temple. At night He tasted transcendental bliss in the company of Rāmānanda Rāya and Svarūpa Dāmodara.





TEXT 7





trijagatera loka āsi' karena daraśana



yei dekhe, sei pāya kṛṣṇa-prema-dhana



SYNONYMS



*tri-jagatera*-of the three worlds; *loka*-people; *āsi'*-coming; *karena daraśana*-visited; *yei dekhe*-anyone who saw; *sei pāya*-he got; *kṛṣṇa-prema-dhana*-the transcendental treasure of ecstatic love for Kṛṣṇa.



TRANSLATION



People from the three worlds used to come visit Śrī Caitanya Mahāprabhu. Anyone who saw Him received the transcendental treasure of love for Kṛṣṇa.





TEXT 8





manuṣyera veśe deva-gandharva-kinnara



sapta-pātālera yata daitya viṣadhara



SYNONYMS



*manuṣyera veśe*-in the dress of human beings; *deva-gandharva-kinnara*-the demigods, the Gandharvas and the Kinnaras; *sapta-pātālera*-of the seven lower planetary systems; *yata*-all kinds of; *daitya*-demons; *viṣa*-dhara-serpentine living entities.



TRANSLATION



The inhabitants of the seven higher planetary systems-including the demigods, the Gandharvas and the Kinnaras-and the inhabitants of the seven lower planetary systems [Pātālaloka], including the demons and serpentine living entities, all visited Śrī Caitanya Mahāprabhu in the dress of human beings.





TEXT 9





sapta-dvīpe nava-khaṇḍe vaise yata jana



nānā-veśe āsi' kare prabhura daraśana



SYNONYMS



*sapta-dvīpe*-in seven islands; *nava-khaṇḍe*-in nine khaṇḍas; *vaise*-reside; *yata jana*-all persons; *nānā-veśe*-in different dresses; *āsi'*-coming; *kare prabhura daraśana*-visited Śrī Caitanya Mahāprabhu.



TRANSLATION



Dressed in different ways, people from the seven islands and nine khaṇḍas visited Śrī Caitanya Mahāprabhu.





TEXT 10





prahlāda, bali, vyāsa, śuka ādi muni-gaṇa



āsi' prabhu dekhi' preme haya acetana



SYNONYMS



*prahlāda*-Prahlāda Mahārāja; *bali*-Bali Mahārāja; *vyāsa*-Vyāsadeva; śuka-Śukadeva Gosvāmī; *ādi*-and so on; *muni*-gaṇa-great sages; *āsi'*-coming; *prabhu dekhi'*-by seeing Śrī Caitanya Mahāprabhu; *preme*-in ecstatic love of Kṛṣṇa; *haya acetana*-became unconscious.



TRANSLATION



Prahlāda Mahārāja, Bali Mahārāja, Vyāsadeva, Śukadeva Gosvāmī and other great sages came to visit Śrī Caitanya Mahāprabhu. Upon seeing Him, they became unconscious in ecstatic love for Kṛṣṇa.



PURPORT



According to the opinion of some historians, Prahlāda Mahārāja was born in Tretā-yuga in the city of Mūlatāna in the state of Punjab. He was born of Hiraṇyakaśipu, a king of the dynasty of Kaśyapa. Prahlāda Mahārāja was a great devotee of Lord Viṣṇu, but his father was very much against Viṣṇu. Because the father and son thus differed in their consciousness, the demon father inflicted all kinds of bodily pain upon Prahlāda. When this torture became intolerable, the Supreme Lord appeared as Nṛsiṁhadeva and killed the great demon Hiraṇyakaśipu.





Bali Mahārāja was the grandson of Prahlāda Mahārāja. The son of Prahlāda Mahārāja was Virocana, and his son was known as Bali. Appearing as Vāmana and begging Bali Mahārāja for three feet of land, the Lord took possession of the entire three worlds. Thus Bali Mahārāja became a great devotee of Lord Vāmana. Bali Mahārāja had one hundred sons, of whom Mahārāja Bāṇa was the eldest and most famous.



Vyāsadeva was the son of the great sage Parāśara. Other names for him are Sātyavateya and Kṛṣṇa-dvaipāyana Bādarāyaṇa Muni. As one of the authorities on the *Vedas*, he divided the original Veda, for convenience, into four divisions-Sāma, Yajur, Ṛg and Atharva. He is the author of eighteen *Purāṇas* as well as the theosophical thesis *Brahma-sūtra* and its natural commentary, *Śrīmad-Bhāgavatam*. He belongs to the Brahma-sampradāya and is a direct disciple of Nārada Muni.



Śukadeva Gosvāmī is the son of Vyāsadeva. He was a brahmacārī fully conscious of Brahman realization, but later he became a great devotee of Lord Kṛṣṇa. He narrated *Śrīmad-Bhāgavatam* to Mahārāja Parīkṣit.





TEXT 11





bāhire phukāre loka, darśana nā pāñā



'kṛṣṇa kaha' balena prabhu bāhire āsiyā



SYNONYMS



*bāhire*-outside; *phu*-kāre-with a tumultuous sound; *loka*-people; *darśana nā pāñā*-not being able to see; *kṛṣṇa kaha*-chant Kṛṣṇa; *balena*-says; *prabhu*-Śrī Caitanya Mahāprabhu; *bāhire āsiyā*-coming outside.



TRANSLATION



Being unable to see Śrī Caitanya Mahāprabhu, the populace outside His room would make a tumultuous sound. Thus Śrī Caitanya Mahāprabhu would go outside and tell them,"Chant Hare Kṛṣṇa."





TEXT 12





prabhura darśane saba loka preme bhāse



ei-mata yāya prabhura rātri-divase



SYNONYMS



*prabhura darśane*-by seeing Śrī Caitanya Mahāprabhu; *saba loka*-all the people; *preme bhāse*-became inundated in ecstatic love; *ei-mata*-in this way; *yāya*-passes; *prabhura*-of Śrī Caitanya Mahāprabhu; *rātri*-divase-night and day.



TRANSLATION



All kinds of people would come to see the Lord, and upon seeing Him they would be overwhelmed with ecstatic love for Kṛṣṇa. In this way Śrī Caitanya Mahāprabhu passed His days and nights.





TEXT 13





eka-dina loka āsi' prabhure nivedila



gopīnāthere 'baḍa jānā' cāṅge caḍāila



SYNONYMS



*eka-dina*-one day; *loka*-people; *āsi'*-coming; *prabhure*-to Śrī Caitanya Mahāprabhu; *nivedila*-informed; *gopīnāthere*-Gopīnātha Paṭṭanāyaka; *baḍa jānā*-the eldest son of King Pratāparudra; *cāṅge caḍāila*-was raised on the cāṅga.



TRANSLATION



One day people suddenly came to Śrī Caitanya Mahāprabhu and informed Him, "Gopīnātha Paṭṭanāyaka, the son of Bhavānanda Rāya, has been condemned to death by the baḍa-jānā, the eldest son of the King, and has been raised on the cāṅga.



PURPORT



The cāṅga was a device for killing a condemned person. It consisted of a raised platform on which the condemned was made to stand. Underneath the platform, there were stationary upright swords. The condemned man would be pushed down onto the swords, and in this way he would die. For some reason, Gopīnātha Paṭṭanāyaka had been condemned to death and had therefore been raised upon the cāṅga.





TEXT 14





tale khaḍga pāti' tāre upare ḍāribe



prabhu rakṣā karena yabe, tabe nistāribe



SYNONYMS



*tale*-underneath; *khaḍga*-swords; *pāti'*-setting; *tāre*-him; *upare*-upon; *ḍāribe*-he will throw; *prabhu*-Śrī Caitanya Mahāprabhu; *rakṣā karena*-will protect; *yabe*-when; *tabe*-then; *nistāribe*-he will be saved.



TRANSLATION



"He has placed swords beneath the platform," they said,"and will throw Gopīnātha upon them. O Lord, only if You protect him will he be saved.





TEXT 15





savaṁśe tomāra sevaka--bhavānanda-rāya



tāṅra putra--tomāra sevake rākhite yuyāya



SYNONYMS



*sa*-vaṁśe-with his family; *tomāra*-Your; *sevaka*-servant; *bhavānanda*-rāya-Bhavānanda Rāya; *tāṅra putra*-his son; *tomāra sevake*-Your servant; *rākhite*-to protect; *yuyāya*-is quite fit.



TRANSLATION



"Bhavānanda Rāya and his entire family are your servants. Therefore it is quite fitting for You to save the son of Bhavānanda Rāya."





TEXT 16





prabhu kahe,--'rājā kene karaye tāḍana?'



tabe sei loka kahe saba vivaraṇa



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *rājā*-the King; *kene*-why; *karaye tāḍana*-punishes; *tabe*-thereupon; *sei loka*-those persons; *kahe*-stated; *saba vivaraṇa*-all of the description.



TRANSLATION



Śrī Caitanya Mahāprabhu inquired, "Why is the King chastising him?" Thereupon the people described the entire incident.





TEXT 17





"gopīnātha-paṭṭanāyaka--rāmānanda-bhāi



sarva-kāla haya teṅha rāja-viṣayī



SYNONYMS



*gopīnātha*-paṭṭanāyaka-Gopīnātha Paṭṭanāyaka; *rāmānanda-bhāi*-a brother of Rāmānanda Rāya; *sarva*-kāla-always; *haya*-is; *teṅha*-he; *rāja*-viṣayī-treasurer of the King.



TRANSLATION



They said,"Gopīnātha Paṭṭanāyaka, the brother of Rāmānanda Rāya, has always been a treasurer for the government.





TEXT 18





'mālajāṭhyā-daṇḍapāṭe' tāra adhikāra



sādhi' pāḍi' āni' dravya dila rāja-dvāra



SYNONYMS



*mālajāṭhyā-daṇḍapāṭe*-in the place known as Mālajāṭhyā Daṇḍapāta; *tāra*-his; *adhikāra*-authority; *sādhi'*-soliciting; *pāḍi'*-collecting; *āni'*-bringing; *dravya*-the money; *dila*-gave; *rāja-dvāra*-to the door of the King.



TRANSLATION



"He served in the place known as Mālajāṭhyā Daṇḍapāta, soliciting and collecting money there and depositing it in the government treasury.





TEXT 19





dui-lakṣa kāhana tāra ṭhāñi bākī ha-ila



dui-lakṣa kāhana kauḍi rājā ta' māgila



SYNONYMS



*dui*-lakṣa-200,000 kāhanas of kauḍis (one kāhana equals 1280 kauḍis); *tāra ṭhāñi*-from him; *bākī ha*-ila-there was a balance due; *dui*-lakṣa kāhana-200,000 kāhanas; *kauḍi*-conchshells; *rājā*-the King; *ta'*-certainly; *māgila*-demanded.



TRANSLATION



"Once when he deposited the collection, however, a balance of 200,000 kāhanas of conchshells was due from him. Therefore the King demanded this sum.





TEXT 20





teṅha kahe,--"sthūla-dravya nāhi ye gaṇi' diba



krame-krame veci' kini' dravya bhariba



SYNONYMS



*teṅha kahe*-he replied; *sthūla*-dravya-cash money; *nāhi*-there is not; *ye*-which; *gaṇi'*-counting; *diba*-I can give; *krame*-krame-gradually; *veci' kini'*-purchasing and selling; *dravya*-goods; *bhariba*-I shall fill.



TRANSLATION



"Gopīnātha Paṭṭanāyaka replied,'There is no money I can immediately give you in cash. Please give me time. Gradually I shall purchase and sell my gross goods and in this way fill your treasury.





TEXT 21





ghoḍā daśa-bāra haya, laha' mūlya kari' "



eta bali' ghoḍā āne rāja-dvāre dhari'



SYNONYMS



*ghoḍā*-horses; *daśa*-bāra-ten to twelve; *haya*-there are; *laha'*-take; *mūlya kari'*-on the proper value; *eta bali'*-saying this; *ghoḍā āne*-he brought the horses; *rāja*-dvāre dhari'-keeping at the door of the King.



TRANSLATION



"There are ten to twelve good horses. Take them immediately for a proper price.' After saying this, he brought all the horses to the door of the King.





TEXT 22





eka rāja-putra ghoḍāra mūlya bhāla jāne



tāre pāṭhāila rājā pātra-mitra sane



SYNONYMS



*eka*-one; *rāja*-putra-prince; *ghoḍāra mūlya*-the price of horses; *bhāla*-well; *jāne*-knows; *tāre pāṭhāila*-sent for him; *rājā*-the King; *pātra*-mitra sane-accompanied by ministers and friends.



TRANSLATION



"One of the princes knew how to estimate the price of horses very well. Thus the King sent for him to come with his ministers and friends.





TEXT 23





sei rāja-putra mūlya kare ghāṭāñā



gopīnāthera krodha haila mūlya śuniyā



SYNONYMS



*sei*-that; *rāja*-putra-prince; *mūlya*-price; *kare*-estimates; *ghāṭāñā*-reducing; *gopīnāthera*-of Gopīnātha; *krodha haila*-there was anger; *mūlya śuniyā*-hearing the price.

TRANSLATION



"The prince, however, purposely gave a reduced estimate for the value of the horses. When Gopīnātha Paṭṭanāyaka heard the price quoted, he was very angry.





TEXT 24





sei rāja-putrera svabhāva,--grīvā phirāya



ūrdhva-mukhe bāra-bāra iti-uti cāya



SYNONYMS



*sei rāja-putrera*-of that prince; *sva*-bhāva-characteristic; *grīvā phirāya*-turns his neck; *ūrdhva*-mukhe-with his face toward the sky; *bāra*-bāra-again and again; *iti*-uti-here and there; *cāya*-looks.



TRANSLATION



"That prince had a personal idiosyncrasy of turning his neck and facing the sky, looking here and there again and again.





TEXT 25





tāre nindā kari' kahe sagarva vacane



rājā kṛpā kare tāte bhaya nāhi māne



SYNONYMS



*tāre*-him; *nindā kari'*-criticizing; *kahe*-said; *sa*-garva vacane-words full of pride; *rājā*-the King; *kṛpā kare*-was very kind to him; *tāte*-therefore; *bhaya nāhi māne*-he was not afraid.



TRANSLATION



"Gopīnātha Paṭṭanāyaka criticized the prince. He was unafraid of the prince because the King was very kind toward him.





TEXT 26





'āmāra ghoḍā grīvā nā phirāya ūrdhve nāhi cāya



tāte ghoḍāra mūlya ghāṭi karite nā yuyāya'



SYNONYMS



*āmāra ghoḍā*-my horses; *grīvā*-the neck; *nā phirāya*-do not turn; *ūrdhve*-upward; *nāhi cāya*-do not look; *tāte*-because of this; *ghoḍāra mūlya*-the price of the horse; *ghāṭi karite*-to reduce; *nā yuyāya*-is not proper.



TRANSLATION



"Gopīnātha Paṭṭanāyaka said, 'My horses never turn their necks or look upward. Therefore the price for them should not be reduced.'





TEXT 27





śuni' rājaputra-mane krodha upajila



rājāra ṭhāñi yāi' bahu lāgāni karila



SYNONYMS



*śuni'*-hearing; *rāja-putra*-of the prince; *mane*-in the mind; *krodha*-anger; *upajila*-arose; *rājāra ṭhāñi*-before the King; *yāi'*-going; *bahu lāgāni karila*-made many false allegations.



TRANSLATION



"Hearing this criticism, the prince became very angry. Going before the King, he made some false allegations against Gopīnātha Paṭṭanāyaka.





TEXT 28





"kauḍi nāhi dibe ei, beḍāya chadma kari'



ājñā deha yadi,--'cāṅge caḍāñā la-i kauḍi'



SYNONYMS



*kauḍi*-the money; *nāhi dibe*-will not pay; *ei*-this man; *beḍāya*-wanders; *chadma kari'*-on some pretext; *ājñā deha yadi*-if you order; *cāṅge caḍāñā*-raising on the cāṅga; *la-i kauḍi*-I shall get the money.



TRANSLATION



"This Gopīnātha Paṭṭanāyaka,' he said,'is unwilling to pay the money due. Instead, he is squandering it under some pretext. If you issue an order, I can put him on the cāṅga and thus realize the money.'





TEXT 29





rājā bale,--"yei bhāla, sei kara yāya



ye upāye kauḍi pāi, kara se upāya"



SYNONYMS



*rājā bale*-the King said; *yei bhāla*-whatever is best; *sei kara*-do that; *yāya*-going; *ye upāye*-by whatever means; *kauḍi pāi*-I can get back our money; *kara*-do; *se upāya*-such means.



TRANSLATION



"The King replied, 'You can adopt whatever means you think best. Any device by which you can somehow or other realize the money is all right.'





TEXT 30





rāja-putra āsi' tāre cāṅge caḍāila



khaḍaga-upare phelāite tale khaḍaga pātila"



SYNONYMS



*rāja-putra*-the prince; *āsi'*-coming; *tāre*-him; *cāṅge*-on the cāṅga; *caḍāila*-raised; *khaḍaga*-upare-upon the swords; *phelāite*-to throw; *tale*-below; *khaḍaga pātila*-he spread swords.



TRANSLATION



"Thus the prince went back, raised Gopīnātha Paṭṭanāyaka onto the platform of the cāṅga and spread swords below upon which to throw him."





TEXT 31





śuni' prabhu kahe kichu kari' praṇaya-roṣa



"rāja-kauḍi dite nāre, rājāra kibā doṣa?



SYNONYMS



*śuni'*-hearing; *prabhu kahe*-Śrī Caitanya Mahāprabhu said; *kichu*-some; *kari' praṇaya*-roṣa-displaying anger in affection; *rāja*-kauḍi-money due the government; *dite nāre*-does not wish to pay; *rājāra*-of the King; *kibā doṣa*-what is the fault.



TRANSLATION



After hearing this explanation, Śrī Caitanya Mahāprabhu replied with affectionate anger. "Gopīnātha Paṭṭanāyaka does not want to pay dues to the King," the Lord said."How then is the King at fault in punishing him?





TEXT 32





rāja-bilāt sādhi' khāya, nāhi rāja-bhaya



dārī-nāṭuyāre diyā kare nānā vyaya



SYNONYMS



*rāja*-bilāt-money due the King; *sādhi'*-collecting; *khāya*-he uses; *nāhi rāja*-bhaya-without fear of the King; *dārī-nāṭuyāre*-to dancing girls; *diyā*-giving; *kare*-makes; *nānā*-various; *vyaya*-expenditures.



TRANSLATION



"Gopīnātha Paṭṭanāyaka is in charge of collecting money on behalf of the government, but he misappropriates it. Not fearing the King, he squanders it to see dancing girls.





TEXT 33





yei catura, sei kuruka rāja-viṣaya



rāja-dravya śodhi' pāya, tāra karuka vyaya"



SYNONYMS



*yei*-one who; *catura*-intelligent; *sei*-such a person; *kuruka*-let him do; *rāja*-viṣaya-government service; *rāja*-dravya śodhi'-after paying the dues of the government; *pāya*-whatever he gets; *tāra karuka vyaya*-let him spend that.



TRANSLATION



"If one is intelligent, let him perform service to the government, and after paying the government, he can spend whatever money is left."





TEXT 34





hena-kāle āra loka āila dhāñā



'vāṇīnāthādi savaṁśe lañā gela bāndhiyā'



SYNONYMS



*hena*-kāle-at this time; *āra*-another; *loka*-person; *āila*-came; *dhāñā*-in great haste; *vāṇīnātha-ādi*-beginning with Vāṇīnātha; *sa*-vaṁśe lañā-with his family; *gela bāndhiyā*-was arrested.



TRANSLATION



At that time another person came there in great haste, bringing the news that Vāṇīnātha Rāya and his entire family had been arrested.





TEXT 35





prabhu kahe,--"rājā āpane lekhāra dravya la-iba



āmi--virakta sannyāsī, tāhe ki kariba?"



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *rājā*-the King; *āpane*-personally; *lekhāra dravya*-dues of the proper account; *la*-iba-will take; *āmi*-I; *virakta sannyāsī*-a renounced sannyāsī; *tāhe*-about that; *ki kariba*-what can I do.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "The King must personally realize the dues. I am but a sannyāsī, a member of the renounced order. What can I do?"





TEXT 36





tabe svarūpādi yata prabhura bhakta-gaṇa



prabhura caraṇe sabe kailā nivedana



SYNONYMS



*tabe*-at that time; *svarūpa-ādi*-beginning with Svarūpa Dāmodara; *yata*-all; *prabhura*-of Śrī Caitanya Mahāprabhu; *bhakta*-gaṇa-devotees; *prabhura caraṇe*-at the lotus feet of the Lord; *sabe*-all of them; *kailā nivedana*-submitted.



TRANSLATION



Then all the devotees, headed by Svarūpa Dāmodara Gosvāmī, fell at the lotus feet of Śrī Caitanya Mahāprabhu and submitted the following plea.





TEXT 37





"rāmānanda-rāyera goṣṭhī, saba--tomāra 'dāsa'



tomāra ucita nahe aichana udāsa"



SYNONYMS



*rāmānanda-rāyera*-of Rāmānanda Rāya; *goṣṭhī*-family; *saba*-all; *tomāra dāsa*-Your servants; *tomāra*-for You; *ucita*-befitting; *nahe*-is not; *aichana*-such; *udāsa*-indifference.



TRANSLATION



"All the members of Rāmānanda Rāya's family are Your eternal servants. Now they are in danger. It is not befitting for You to be indifferent to them in this way."





TEXT 38





śuni' mahāprabhu kahe sakrodha vacane



"more ājñā deha' sabe, yāṅa rāja-sthāne!



SYNONYMS



*śuni'*-hearing; *mahāprabhu*-Lord Śrī Caitanya Mahāprabhu; *kahe*-says; *sakrodha vacane*-angry words; *more*-Me; *ājñā deha'*-you order; *sabe*-all; *yāṅa*-I shall go; *rāja-sthāne*-to the place of the King.



TRANSLATION



After hearing this, Śrī Caitanya Mahāprabhu spoke in an angry mood. "You want to order Me to go to the King," He said.





TEXT 39





tomā-sabāra ei mata,--rāja-ṭhāñi yāñā



kauḍi māgi' laṅ muñi āṅcala pātiyā



SYNONYMS



*tomā-sabāra*-of all of you; *ei mata*-this is the opinion; *rāja-ṭhāñi yāñā*-going to the King; *kauḍi māgi'*-begging kauḍis; *laṅ*-shall take; *muñi*-I; *āṅcala pātiyā*-spreading My cloth.



TRANSLATION



"Your opinion is that I should go to the King's palace and spread My cloth to beg money from him.





TEXT 40





pāṅca-gaṇḍāra pātra haya sannyāsī brāhmaṇa



māgile vā kene dibe dui-lakṣa kāhana?"



SYNONYMS



*pāṅca-gaṇḍāra*-of five gaṇḍās; *pātra*-due recipients; *haya*-are; *sannyāsī brāhmaṇa*-sannyāsīs and brāhmaṇas; *māgile*-by begging; *vā*-or; *kene*-why; *dibe*-shall give; *dui*-lakṣa kāhana-200,000 kāhanas of kauḍis.



TRANSLATION



"Of course, a sannyāsī or brāhmaṇa may beg for up to five gaṇḍās, but why should he be granted the inappropriate sum of 200,000 kāhanas of conchshells?"





TEXT 41





hena-kāle āra loka āila dhāñā



khaḍegara upare gopīnāthe diteche ḍāriyā



SYNONYMS



*hena*-kāle-at this time; *āra*-another; *loka*-person; *āila*-came; *dhāñā*-running; *khaḍegara upare*-upon the swords; *gopīnāthe*-Gopīnātha; *diteche ḍāriyā*-they are throwing.



TRANSLATION



Then another person came with the news that Gopīnātha had already been set up to be thrown upon the points of the swords.





TEXT 42





śuni' prabhura gaṇa prabhure kare anunaya



prabhu kahe,--"āmi bhikṣuka, āmā haite kichu naya



SYNONYMS



*śuni'*-hearing; *prabhura gaṇa*-the devotees of the Lord; *prabhure kare anunaya*-entreated the Lord; *prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *āmi bhikṣuka*-I am a beggar; *āmā haite kichu naya*-it is not possible for Me to do anything.



TRANSLATION



Hearing this news, all the devotees again appealed to the Lord, but the Lord replied,"I am a beggar. It is impossible for Me to do anything about this.





TEXT 43





tāte rakṣā karite yadi haya sabāra mane



sabe meli' jānāha jagannāthera caraṇe



SYNONYMS



*tāte*-therefore; *rakṣā karite*-to save; *yadi*-if; *haya*-is; *sabāra*-of all; *mane*-in the mind; *sabe meli'*-all together; *jānāha*-pray; *jagannāthera caraṇe*-at the lotus feet of Lord Jagannātha.



TRANSLATION



"Therefore if you want to save him, you should all pray together at the lotus feet of Jagannātha.





TEXT 44





īśvara jagannātha,--yāṅra hāte sarva 'artha'



kartum akartum anyathā karite samartha"



SYNONYMS



*īśvara*-the Supreme Personality of Godhead; *jagannātha*-Lord Jagannātha; *yāṅra hāte*-within His hands; *sarva artha*-all potencies; *kartum*-to do; *akartum*-not to do; *anyathā*-and otherwise; *karite*-to do; *samartha*-able.



TRANSLATION



"Lord Jagannātha is the Supreme Personality of Godhead. He possesses all potencies. Therefore He is able to act freely and can do and undo whatever He likes."





TEXT 45





ihāṅ yadi mahāprabhu eteka kahilā



haricandana-pātra yāi' rājāre kahilā



SYNONYMS



*ihāṅ*-here; *yadi*-when; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *eteka kahilā*-spoke like this; *haricandana-pātra*-the officer named Haricandana Pātra; *yāi'*-going; *rājāre kahilā*-informed the King.



TRANSLATION



When Śrī Caitanya Mahāprabhu replied in this way, an officer named Haricandana Pātra went to the King and spoke with him.





TEXT 46





"gopīnātha-paṭṭanāyaka--sevaka tomāra



sevakera prāṇa-daṇḍa nahe vyavahāra



SYNONYMS



*gopīnātha*-paṭṭanāyaka-Gopīnātha Paṭṭanāyaka; *sevaka tomāra*-your servant; *sevakera prāṇa-daṇḍa*-to condemn a servant to death; *nahe*-is not; *vyavahāra*-good behavior.



TRANSLATION



"After all," he said, "Gopīnātha Paṭṭanāyaka is your faithful servant. To condemn a servant to death is not good behavior.





TEXT 47





viśeṣa tāhāra ṭhāñi kauḍi bākī haya



prāṇa nile kibā lābha? nija dhana-kṣaya



SYNONYMS



*viśeṣa*-particular; *tāhāra ṭhāñi*-from him; *kauḍi*-of kauḍis; *bākī*-debt; *haya*-there is; *prāṇa nile*-if he is killed; *kibā*-what; *lābha*-profit; *nija*-own; *dhana*-wealth; *kṣaya*-loss.



TRANSLATION



"His only fault is that he owes some money to the government. If he is killed, however, what profit will there be? The government will be the loser, for it will not get the money.





TEXT 48





yathārtha mūlye ghoḍā laha, yebā bākī haya



krame krame dibe, vyartha prāṇa kene laya"



SYNONYMS



*yathā-artha mūlye*-for the proper price; *ghoḍā laha*-accept the horses; *yebā*-whatever; *bākī haya*-balance is due; *krame krame*-gradually; *dibe*-he will give; *vyartha*-unnecessarily; *prāṇa*-his life; *kene*-why; *laya*-are you taking.



TRANSLATION



"It would be better to take the horses for a proper price and let him gradually repay the balance. Why are you killing him unnecessarily?"





TEXT 49





rājā kahe,--"ei vāt āmi nāhi jāni



prāṇa kene la-iba, tāra dravya cāhi āmi



SYNONYMS



*rājā kahe*-the King replied; *ei vāt*-this news; *āmi*-I; *nāhi jāni*-do not know; *prāṇa*-his life; *kene*-why; *la*-iba-should I take; *tāra*-his; *dravya*-money; *cāhi āmi*-I want.



TRANSLATION



The King answered in surprise,"I did not know about all this. Why should his life be taken? I only want the money from him.





TEXT 50





tumi yāi' kara tāhāṅ sarva samādhāna



dravya yaiche āise, āra rahe tāra prāṇa"



SYNONYMS



*tumi*-you; *yāi'*-going; *kara*-make; *tāhāṅ*-there; *sarva samādhāna*-all adjustments; *dravya*-goods; *yaiche*-so that; *āise*-come; *āra*-and; *rahe*-keeps; *tāra*-his; *prāṇa*-life.



TRANSLATION



"Go there and adjust everything. I want only the payment, not his life."





TEXT 51





tabe haricandana āsi' jānāre kahila



cāṅge haite gopīnāthe śīghra nāmāila



SYNONYMS



*tabe*-at that time; *haricandana*-Haricandana Pātra; *āsi'*-coming; *jānāre kahila*-informed the prince; *cāṅge haite*-from the cāṅga platform; *gopīnāthe*-Gopīnātha; *śīghra*-very soon; *nāmāila*-took down.



TRANSLATION



Haricandana then returned and informed the prince of the King's desire, and immediately Gopīnātha Paṭṭanāyaka was taken down from the cāṅga.





TEXT 52





'dravya deha' rājā māge--upāya puchila



'yathārtha-mūlye ghoḍā laha', teṅha ta' kahila



SYNONYMS



*dravya deha*-pay the dues; *rājā māge*-the King asks; *upāya*-the means; *puchila*-inquired; *yathā*-artha-mūlye-at a proper price; *ghoḍā laha*-take the horses; *teṅha ta' kahila*-he replied.



TRANSLATION



Then he was told that the King demanded the money due him and asked what means he would adopt to pay it. "Kindly take my horses," he replied, "for a proper price.





TEXT 53





'krame krame dimu, āra yata kichu pāri



avicāre prāṇa laha,--ki balite pāri?'



SYNONYMS



*krame krame*-gradually; *dimu*-I shall pay; *āra*-more; *yata*-as much; *kichu*-any; *pāri*-I can; *avicāre*-without consideration; *prāṇa laha*-you take my life; *ki balite pāri*-what can I say.



TRANSLATION



"I shall gradually pay the balance as I can. Without consideration, however, you were going to take my life. What can I say?"





TEXT 54





yathārtha mūlya kari' tabe saba ghoḍā la-ila



āra dravyera muddatī kari' ghare pāṭhāila



SYNONYMS



*yathā*-artha mūlya kari'-estimating the proper price; *tabe*-then; *saba*-all; *ghoḍā*-horses; *la*-ila-took; *āra dravyera*-of the balance; *muddatī kari'*-setting a time for payment; *ghare pāṭhāila*-sent home.



TRANSLATION



Then the government took all the horses for a proper price, a time was set for payment of the balance, and Gopīnātha Paṭṭanāyaka was released.





TEXT 55





ethā prabhu sei manuṣyere praśna kaila



"vāṇīnātha ki kare, yabe bāndhiyā ānila?"



SYNONYMS



*ethā*-here; *prabhu*-Śrī Caitanya Mahāprabhu; *sei manuṣyere*-unto that person who brought the message; *praśna kaila*-inquired; *vāṇīnātha ki kare*-what was Vāṇīnātha doing; *yabe*-when; *bāndhiyā ānila*-he was arrested and brought there.



TRANSLATION



Śrī Caitanya Mahāprabhu inquired from the messenger, "What was Vāṇīnātha doing when he was arrested and brought there?"





TEXT 56





se kahe--"vāṇīnātha nirbhaye laya kṛṣṇa-nāma



'hare kṛṣṇa, hare kṛṣṇa' kahe aviśrāma



SYNONYMS



*se kahe*-he replied; *vāṇīnātha*-Vāṇīnātha; *nirbhaye*-without fear; *laya kṛṣṇa-nāma*-was chanting the Hare Kṛṣṇa mahā-mantra; *hare kṛṣṇa, hare kṛṣṇa*-Hare Kṛṣṇa, Hare Kṛṣṇa; *kahe aviśrāma*-was chanting incessantly.



TRANSLATION



The messenger replied,"He was fearlessly, incessantly chanting the mahā-mantra-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.





TEXT 57





saṅkhyā lāgi' dui-hāte aṅgulīte lekhā



sahasrādi pūrṇa haile, aṅge kāṭe rekhā"



SYNONYMS



*saṅkhyā lāgi'*-for counting; *dui-hāte*-in two hands; *aṅgulīte*-on the fingers; *lekhā*-marking; *sahasra-ādi*-one thousand times; *pūrṇa haile*-when finished; *aṅge*-on the body; *kāṭe rekhā*-makes a mark.



TRANSLATION



"He counted the chants on the fingers of both hands, and after he had finished chanting one thousand times, he would make a mark on his body."





TEXT 58





śuni' mahāprabhu ha-ilā parama ānanda



ke bujhite pāre gaurera kṛpā-chanda-bandha?



SYNONYMS



*śuni'*-hearing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *ha*-ilā-became; *parama ānanda*-very pleased; *ke bujhite pāre*-who can understand; *gaurera*-of Lord Śrī Caitanya Mahāprabhu; *kṛpā*-chanda-bandha-mercy upon His devotee.



TRANSLATION



Hearing this news, the Lord was very pleased. Who can understand the mercy of the Lord upon His devotee?





TEXT 59





hena-kāle kāśī-miśra āilā prabhu-sthāne



prabhu tāṅre kahe kichu sodvega-vacane



SYNONYMS



*hena*-kāle-at this time; *kāśī*-miśra-Kāśī Miśra; *āilā*-came; *prabhu-sthāne*-to the place of Śrī Caitanya Mahāprabhu; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-to him; *kahe*-said; *kichu*-some; *sa*-udvega-with anxiety; *vacane*-words.



TRANSLATION



At that time Kāśī Miśra came to the residence of Śrī Caitanya Mahāprabhu, and the Lord talked with him with some agitation.





TEXT 60





"ihāṅ rahite nāri, yāmu ālālanātha



nānā upadrava ihāṅ, nā pāi soyātha"



SYNONYMS



*ihāṅ rahite nāri*-I cannot stay here; *yāmu ālālanātha*-I shall go to Ālālanātha; *nānā*-various; *upadrava*-disturbances; *ihāṅ*-here; *nā pāi*-I cannot get; *soyātha*-rest.



TRANSLATION



"I cannot stay here any longer," the Lord said."I shall go to Ālālanātha. There are too many disturbances here, and I cannot get any rest.





TEXT 61





bhavānanda-rāyera goṣṭhī kare rāja-viṣaya



nānā-prakāre kare tārā rāja-dravya vyaya



SYNONYMS



*bhavānanda-rāyera*-of Bhavānanda Rāya; *goṣṭhī*-the family; *kare*-engages; *rāja-viṣaya*-in government service; *nānā-prakāre*-in various ways; *kare*-do; *tārā*-all of them; *rāja*-dravya vyaya-spending the government's revenues.



TRANSLATION



"All the family members of Bhavānanda Rāya are engaged in government service, but they spend the government's revenue in various ways.





TEXT 62





rājāra ki doṣa rājā nija-dravya cāya



dite nāre dravya, daṇḍa āmāre jānāya



SYNONYMS



*rājāra*-of the King; *ki doṣa*-what is the fault; *rājā*-the King; *nija*-own; *dravya*-money; *cāya*-wants; *dite nāre*-they cannot give; *dravya*-money; *daṇḍa*-punishment; *āmāre*-to Me; *jānāya*-they inform.



TRANSLATION



"What is the fault on the part of the King? He wants the government's money. However, when they are punished for failing to pay the government its due, they come to Me to release them.





TEXT 63





rājā gopīnāthe yadi cāṅge caḍāila



cāri-bāre loke āsi' more jānāila



SYNONYMS



*rājā*-the King; *gopīnāthe*-Gopīnātha; *yadi*-when; *cāṅge*-on the cāṅga; *caḍāila*-raised; *cāri*-bāre-four times; *loke*-messengers; *āsi'*-coming; *more*-unto Me; *jānāila*-informed.



TRANSLATION



"When the King put Gopīnātha Paṭṭanāyaka on the cāṅga, messengers came four times to inform Me about the incident.





TEXT 64





bhikṣuka sannyāsī āmi nirjana-vāsī



āmāya duḥkha deya, nija-duḥkha kahi' āsi'



SYNONYMS



*bhikṣuka*-beggar; *sannyāsī*-mendicant; *āmi*-I; *nirjana*-vāsī-living in a solitary place; *āmāya*-to Me; *duḥkha*-unhappiness; *deya*-they give; *nija*-duḥkha-their own unhappiness; *kahi'*-speaking; *āsi'*-coming.



TRANSLATION



"As a beggar sannyāsī, a mendicant, I wish to live alone in a solitary place, but these people come to tell Me about their unhappiness and disturb Me.





TEXT 65





āji tāre jagannātha karilā rakṣaṇa



kāli ke rākhibe, yadi nā dibe rāja-dhana?



SYNONYMS



*āji*-today; *tāre*-him; *jagannātha*-Lord Jagannātha; *karilā rakṣaṇa*-protected; *kāli*-tomorrow; *ke rākhibe*-who will protect; *yadi*-if; *nā dibe*-he will not pay; *rāja-dhana*-the King's money.



TRANSLATION



"Jagannātha has saved him once from death today, but if tomorrow he again does not pay what he owes the treasury, who will give him protection?



PURPORT



The Supreme Personality of Godhead will certainly protect a devotee who does something sinful accidentally. As the Lord says in *Bhagavad-gītā* (9.30-31):





api cet sudurācāro

bhajate mām ananya-bhāk

sādhur eva sa mantavyaḥ

saṁyag vyavasito hi saḥ



kṣipraṁ bhavati dharmātmā

śaśvac-chāntiṁ nigacchati

kaunteya pratijānīhi

na me bhaktaḥ praṇaśyati



"Even if one commits the most abominable actions, if he is engaged in devotional service, he is to be considered saintly because he is properly situated. He quickly becomes righteous and attains lasting peace. O son of Kuntī, declare it boldly that My devotee never perishes." However, if a devotee or so-called devotee purposefully commits sinful activities continually in the hope that Kṛṣṇa will give him protection, Kṛṣṇa will not protect him. Therefore Śrī Caitanya Mahāprabhu said, kāli ke rākhibe, yadi nā dibe rāja-dhana?: "Jagannātha has saved Gopīnātha Paṭṭanāyaka from being killed by the King today, but if he commits the same offense again, who will give him protection?" Śrī Caitanya Mahāprabhu thus warns all such foolish devotees that Jagannātha will not protect them if they continue to commit offenses.





TEXT 66





viṣayīra vārtā śuni' kṣubdha haya mana



tāte ihāṅ rahi' mora nāhi prayojana"



SYNONYMS



*viṣayīra*-of materialistic persons; *vārtā*-news; *śuni'*-hearing; *kṣubdha*-agitated; *haya*-becomes; *mana*-mind; *tāte*-therefore; *ihāṅ rahi'*-to stay here; *mora*-My; *nāhi prayojana*-there is no necessity.



TRANSLATION



"If we hear about the activities of materialistic persons, our minds become agitated. There is no need for Me to stay here and be disturbed in that way."





TEXT 67





kāśī-miśra kahe prabhura dhariyā caraṇe



"tumi kene ei vāte kṣobha kara mane?



SYNONYMS



*kāśī*-miśra kahe-Kāśī Miśra said; *prabhura*-of Śrī Caitanya Mahāprabhu; *dhariyā caraṇe*-embracing the lotus feet; *tumi*-You; *kene*-why; *ei vāte*-by these talks; *kṣobha kara*-become agitated; *mane*-within the mind.



TRANSLATION



Kāśī Miśra caught hold of the Lord's lotus feet and said, "Why should You be agitated by these affairs?





TEXT 68





sannyāsī virakta tomāra kā-sane sambandha?



vyavahāra lāgi' tomā bhaje, sei jñāna-andha



SYNONYMS



*sannyāsī*-a sannyāsī; *virakta*-one who has given up all connections with everyone; *tomāra*-Your; *kā*-sane-with whom; *sambandha*-relationship; *vyavahāra lāgi'*-for some material purpose; *tomā bhaje*-worships You; *sei*-he; *jñāna*-andha-blind to all knowledge.



TRANSLATION



"You are a renounced sannyāsī. What connections do You have? One who worships You for some material purpose is blind to all knowledge."



PURPORT



Becoming a devotee of the Lord to serve material purposes is a great mistake. Many people become showbottle devotees for material profits. indeed materialistic persons sometimes take to professional devotional service and keep Viṣṇu, the Supreme Personality of Godhead, as a means of livelihood. None of this, however, is approved. In the book known as Sapta-śatī, as mentioned by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, one can discover how a person worshiping the goddess Durgā begs her for different varieties of material profit. Such activities are very popular among people in general, but they are the attempts of foolish, blind people (sei jñāna-andha).





A materialist does not actually know why one should become a devotee. A devotee's only concern is to satisfy the Supreme Personality of Godhead. Pure devotional service is defined by Śrīla Rūpa Gosvāmī:



anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā



One should be completely free from all material desires and should serve Kṛṣṇa simply to please Him. When people become interested in their own sense gratification (bhukti mukti siddhi kāmī), some of them desire to enjoy the material world to the fullest extent, some of them desire to be liberated and merge into the existence of Brahman, and others want to perform magic through mystic power and thus become incarnations of God. These are all against the principles of devotional service. One must be free from all material desires. The desire of the impersonalist to merge into the existence of Brahman is also material because such an impersonalist wants to gratify his senses by merging into the existence of Kṛṣṇa instead of serving His lotus feet. Even if such a person merges into the Brahman effulgence, he falls down again into material existence. As stated in *Śrīmad-Bhāgavatam* (10.2.32):





āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ



Because Māyāvādī philosophers have no information regarding the transcendental service of the Lord, even after attaining liberation from material activities and merging in the Brahman effulgence, they must come down again to this material world.





TEXT 69





tomāra bhajana-phale tomāte 'prema-dhana'



viṣaya lāgi' tomāya bhaje, sei mūrkha jana



SYNONYMS



*tomāra*-Your; *bhajana*-devotional service; *phale*-by the result of; *tomāte*-unto You; *prema*-dhana-wealth of love; *viṣaya lāgi'*-for material profit; *tomāya bhaje*-one engages in Your service; *sei*-he; *mūrkha jana*-a fool.



TRANSLATION



Kāśī Miśra continued, "If one engages in devotional service for Your satisfaction, this will result in his increasingly awakening his dormant love for You. But if one engages in Your devotional service for material purposes, he should be considered a number-one fool.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that there are many materialistic persons who become preachers, gurus, religionists or philosophers only for the sake of maintaining a high standard of living and sense gratification for themselves and their families. Sometimes they adopt the dress of a sannyāsī or preacher. They train some of their family members as lawyers and continually seek help from a high court to acquire riches on the plea of maintaining temples. Although such persons may call themselves preachers, live in Vṛndāvana or Navadvīpa, and also print many religious books, it is all for the same purpose, namely to earn a living to maintain their wives and children. They may also professionally recite the *Bhāgavatam* or other scriptures, worship the Deity in the temple and initiate disciples. Making a show of devotional paraphernalia, they may also collect money from the public and use it to cure the disease of some family member or near relative. Sometimes they become bābājīs or collect money on the plea of worshiping the poor, whom they call daridra-nārāyaṇa, or for social and political upliftment. Thus they spread a network of business schemes to collect money for sense gratification by cheating people in general who have no knowledge of pure devotional service. Such cheaters cannot understand that by offering devotional service to the Supreme Personality of Godhead, one can be elevated to a position of eternal servitude to the Lord, which is even greater than the position of Brahmā and other demigods. Unfortunately, fools have no understanding of the perpetual pleasure of devotional service.





TEXT 70





tomā lāgi' rāmānanda rājya tyāga kailā



tomā lāgi' sanātana 'viṣaya' chāḍilā



SYNONYMS



*tomā lāgi'*-for Your sake; *rāmānanda*-Rāmānanda Rāya; *rājya*-the kingdom; *tyāga kailā*-gave up; *tomā lāgi'*-for Your sake; *sanātana*-Sanātana Gosvāmī; *viṣaya*-material life; *chāḍilā*-gave up.



TRANSLATION



"It is only for Your sake that Rāmānanda Rāya resigned from the governorship of South India and Sanātana Gosvāmī gave up his post as minister.





TEXT 71





tomā lāgi' raghunātha sakala chāḍila



hethāya tāhāra pitā viṣaya pāṭhāila



SYNONYMS



*tomā lāgi'*-for Your sake; *raghunātha*-Raghunātha dāsa; *sakala chāḍila*-gave up everything; *hethāya*-here; *tāhāra pitā*-his father; *viṣaya pāṭhāila*-sent money.



TRANSLATION



"It is for Your sake that Raghunātha dāsa gave up all his family relationships. His father sent money and men here to serve him.





TEXT 72





tomāra caraṇa-kṛpā hañāche tāhāre



chatre māgi' khāya, 'viṣaya' sparśa nāhi kare



SYNONYMS



*tomāra caraṇa*-of Your lotus feet; *kṛpā*-the mercy; *hañāche*-has been; *tāhāre*-upon him; *chatre*-from centers for the distribution of food; *māgi'*-begging; *khāya*-he eats; *viṣaya*-money; *sparśa nāhi kare*-he does not touch.



TRANSLATION



"However, because he has received the mercy of Your lotus feet, he does not even accept his father's money. Instead he eats by begging alms from centers for the distribution of food.





TEXT 73





rāmānandera bhāi gopīnātha-mahāśaya



tomā haite viṣaya-vāñchā, tāra icchā naya



SYNONYMS



*rāmānandera*-of Rāmānanda; *bhāi*-brother; *gopīnātha*-Gopīnātha Paṭṭanāyaka; *mahāśaya*-a great gentleman; *tomā haite*-from You; *viṣaya*-vāñchā-desire for material advantage; *tāra icchā*-his desire; *naya*-is not.



TRANSLATION



"Gopīnātha Paṭṭanāyaka is a good gentleman. He does not desire material benefits from You.





TEXT 74





tāra duḥkha dekhi' tāra sevakādi-gaṇa



tomāre jānāila,--yāte 'ananya-śaraṇa'



SYNONYMS



*tāra*-his; *duḥkha*-distressed condition; *dekhi'*-seeing; *tāra*-his; *sevaka-ādi*-gaṇa-servants and friends; *tomāre jānāila*-informed You; *yāte*-because; *ananya*-no other; *śaraṇa*-shelter.



TRANSLATION



"It is not Gopīnātha who sent all those men so that You would release him from his plight. Rather, his friends and servants, seeing his distressed condition, informed You because they all knew that Gopīnātha is a soul surrendered unto You.





TEXT 75





sei 'śuddha-bhakta', ye tomā bhaje tomā lāgi'



āpanāra sukha-duḥkhe haya bhoga-bhogī'



SYNONYMS



*sei*-he; *śuddha-bhakta*-a pure devotee; *ye*-who; *tomā bhaje*-worships You; *tomā lāgi'*-for Your satisfaction; *āpanāra sukha-duḥkhe*-for personal happiness and distress; *haya*-is; *bhoga-bhogī*-one who wants to enjoy this material world.



TRANSLATION



"Gopīnātha Paṭṭanāyaka is a pure devotee who worships You only for Your satisfaction. He does not care about his personal happiness or distress, for that is the business of a materialist.





TEXT 76





tomāra anukampā cāhe, bhaje anukṣaṇa



acirāt mile tāṅre tomāra caraṇa



SYNONYMS



*tomāra*-Your; *anukampā*-mercy; *cāhe*-desires; *bhaje anukṣaṇa*-engages in devotional service twenty-four hours a day; *acirāt*-very soon; *mile*-meet; *tāṅre*-him; *tomāra caraṇa*-Your lotus feet.



TRANSLATION



"One who engages in Your devotional service twenty-four hours a day, desiring only Your mercy, will very soon attain shelter at Your lotus feet.





TEXT 77





tat te 'nukampāṁ susamīkṣamāṇo



bhuñjāna evātma-kṛtaṁ vipākam



hṛd-vāg-vapurbhir vidadhan namas te



jīveta yo mukti-pade sa dāya-bhāk



SYNONYMS



*tat*-therefore; *te*-Your; *anukampām*-compassion; *su*-samīkṣamāṇaḥ-hoping for; *bhuñjānaḥ*-enduring; *eva*-certainly; *ātma*-kṛtam-done by himself; *vipākam*-fruitive results; *hṛt*-with the heart; *vāk*-words; *vapurbhiḥ*-and body; *vidadhat*-offering; *namaḥ*-obeisances; *te*-unto You; *jīveta*-may live; *yaḥ*-anyone who; *mukti-pade*-in devotional service; *saḥ*-he; *dāya-bhāk*-a bona fide candidate.



TRANSLATION



"One who seeks Your compassion and thus tolerates all kinds of adverse conditions due to the karma of his past deeds, who engages always in Your devotional service with his mind, words and body, and who always offers obeisances unto You is certainly a bona fide candidate for becoming Your unalloyed devotee.'



PURPORT



This is a verse from *Śrīmad-Bhāgavatam* (10.14.8).





TEXT 78





ethā tumi vasi' raha, kene yābe ālālanātha?



keha tomā nā śunābe viṣayīra vāt



SYNONYMS



*ethā*-here; *tumi*-You; *vasi'*-residing; *raha*-kindly stay; *kene*-why; *yābe*-shall You go; *ālālanātha*-to Ālālanātha; *keha tomā nā śunābe*-no one will inform You; *viṣayīra vāt*-about the affairs of materialistic persons.



TRANSLATION



"Kindly stay here at Jagannātha Purī. Why should You go to Ālālanātha? Henceforward, no one will approach You about material affairs."





TEXT 79





yadi vā tomāra tāre rākhite haya mana



āji ye rākhila, sei karibe rakṣaṇa"



SYNONYMS



*yadi vā*-if somehow or other; *tomāra*-of You; *tāre*-him; *rākhite*-to protect; *haya*-is; *mana*-mind; *āji*-today; *ye*-He who; *rākhila*-protected; *sei*-he; *karibe rakṣaṇa*-will give protection.



TRANSLATION



Finally Kāśī Miśra told the Lord, "If You want to give protection to Gopīnātha, then Lord Jagannātha, who protected him today, will also protect him in the future."





TEXT 80





eta bali' kāśī-miśra gelā sva-mandire



madhyāhne pratāparudra āilā tāṅra ghare



SYNONYMS



*eta bali'*-saying this; *kāśī*-miśra-Kāśī Miśra; *gelā*-went; *sva-mandire*-to his own temple; *madhyāhne*-at noon; *pratāparudra*-King Pratāparudra; *āilā*-came; *tāṅra ghare*-to his home.



TRANSLATION



After saying this, Kāśī Miśra left the abode of Śrī Caitanya Mahāprabhu and returned to his own temple. At noon King Pratāparudra came to Kāśī Miśra's home.





TEXT 81





pratāparudrera eka āchaye niyame



yata dina rahe teṅha śrī-puruṣottame



SYNONYMS



*pratāparudrera*-of King Pratāparudra; *eka*-one; *āchaye*-is; *niyame*-a regular duty; *yata dina*-as long as; *rahe*-remained; *teṅha*-he; *śrī*-puruṣottame-at Jagannātha Purī.



TRANSLATION



As long as King Pratāparudra stayed in his capital, Puruṣottama, he performed one regular duty.





TEXT 82





nitya āsi' kare miśrera pāda saṁvāhana



jagannātha-sevāra kare bhiyāna śravaṇa



SYNONYMS



*nitya āsi'*-coming daily; *kare*-performs; *miśrera*-of Kāśī Miśra; *pāda*-the feet; *saṁvāhana*-massaging; *jagannātha-sevāra*-for the service of Lord Jagannātha; *kare*-does; *bhiyāna*-arrangements; *śravaṇa*-hearing.



TRANSLATION



He would come daily to the house of Kāśī Miśra to massage his lotus feet. The King would also hear from him about how opulently Lord Jagannātha was served.





TEXT 83





rājā miśrera caraṇa yabe cāpite lāgilā



tabe miśra tāṅre kichu bhaṅgīte kahilā



SYNONYMS



*rāja*-the King; *miśrera*-of Kāśī Miśra; *caraṇa*-the lotus feet; *yabe*-when; *cāpite lāgilā*-began to press; *tabe*-at that opportunity; *miśra*-Kāśī Miśra; *tāṅre*-unto him; *kichu*-something; *bhaṅgīte*-by a hint; *kahilā*-informed.



TRANSLATION



When the King began pressing his lotus feet, Kāśī Miśra informed him about something through hints.





TEXT 84





"deva, śuna āra eka aparūpa vāt!



mahāprabhu kṣetra chāḍi' yābena ālālanātha!"



SYNONYMS



*deva*-my dear King; *śuna*-hear; *āra*-another; *eka*-one; *aparūpa*-uncommon; *vāt*-news; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kṣetra chāḍi'*-leaving Jagannātha Purī; *yābena*-will go; *ālālanātha*-to Ālālanātha.



TRANSLATION



"My dear King," he said,"please hear one uncommon item of news. Śrī Caitanya Mahāprabhu wants to leave Jagannātha Purī and go to Ālālanātha."





TEXT 85





śuni rājā duḥkhī hailā, puchilena kāraṇa



tabe miśra kahe tāṅre saba vivaraṇa



SYNONYMS



*śuni*-hearing; *rājā*-the King; *duḥkhī hailā*-became very unhappy; *puchilena*-inquired; *kāraṇa*-the reason; *tabe*-at that time; *miśra kahe*-Miśra said; *tāṅre*-to him; *saba*-all; *vivaraṇa*-details.



TRANSLATION



When the King heard that Śrī Caitanya Mahāprabhu was going to Ālālanātha, he was very unhappy and inquired about the reason. Then Kāśī Miśra informed him of all the details.





TEXT 86





"gopīnātha-paṭṭanāyake yabe cāṅge caḍāilā



tāra sevaka saba āsi' prabhure kahilā



SYNONYMS



*gopīnātha*-paṭṭanāyake-Gopīnātha Paṭṭanāyaka; *yabe*-when; *cāṅge*-on the cāṅga; *caḍāilā*-they lifted; *tāra sevaka*-his servants; *saba*-all; *āsi'*-coming; *prabhure kahilā*-informed Śrī Caitanya Mahāprabhu.



TRANSLATION



"When Gopīnātha Paṭṭanāyaka was lifted onto the cāṅga," he said, "all his servants went to inform Śrī Caitanya Mahāprabhu.





TEXT 87





śuniyā kṣobhita haila mahāprabhura mana



krodhe gopīnāthe kailā bahuta bhartsana



SYNONYMS



*śuniyā*-hearing; *kṣobhita haila*-became agitated; *mahāprabhura mana*-Śrī Caitanya Mahāprabhu's mind; *krodhe*-in anger; *gopīnāthe*-unto Gopīnātha Paṭṭanāyaka; *kailā*-did; *bahuta bhartsana*-much chastisement.



TRANSLATION



"Hearing about this, Śrī Caitanya Mahāprabhu was extremely sorry at heart, and in anger He chastised Gopīnātha Paṭṭanāyaka.





TEXT 88





'ajitendriya hañā kare rāja-viṣaya



nānā asat-pathe kare rāja-dravya vyaya



SYNONYMS



*ajitendriya hañā*-being mad after sense gratification; *kare rāja*-viṣaya-serves the government; *nānā asat-pathe*-in various sinful activities; *kare rāja*-dravya vyaya-spends the revenue of government.



TRANSLATION



"Because he is mad after sense gratification,' the Lord said, 'he acts as a government servant but spends the government's revenue for various sinful activities.





TEXT 89





brahmasva-adhika ei haya rāja-dhana



tāhā hari' bhoga kare mahā-pāpī jana



SYNONYMS



*brahmasva*-a brāhmaṇa's property; *adhika*-more than; *ei*-this; *haya*-is; *rāja-dhana*-the revenue of the government; *tāhā hari'*-stealing that; *bhoga kare*-enjoys sense gratification; *mahā-pāpī jana*-a most sinful person.



TRANSLATION



"The revenue of the government is more sacred than the property of a brāhmaṇa. One who misappropriates the government's money and uses it to enjoy sense gratification is most sinful.





TEXT 90





rājāra vartana khāya, āra curi kare



rāja-daṇḍya haya sei śāstrera vicāre



SYNONYMS



*rājāra vartana*-the salary of the King; *khāya*-he takes; *āra*-and; *curi kare*-steals; *rāja*-daṇḍya-liable to be punished by the King; *haya*-is; *sei*-he; *śāstrera vicāre*-the verdict of the revealed scripture.



TRANSLATION



"One who serves the government but misappropriates the government's revenue is liable to be punished by the king. That is the verdict of all revealed scriptures.





TEXT 91





nija-kauḍi māge, rājā nāhi kare daṇḍa



rājā--mahā-dhārmika, ei haya pāpī bhaṇḍa!



SYNONYMS



*nija*-kauḍi-his own money; *māge*-demands; *rājā*-the King; *nāhi kare daṇḍa*-does not punish; *rājā*-the King; *mahā-dhārmika*-very religious; *ei*-this man; *haya*-is; *pāpī*-sinful; *bhaṇḍa*-cheat.



TRANSLATION



"The King wanted his revenue paid and did not want to enforce punishment. Therefore the King is certainly very religious. But Gopīnātha Paṭṭanāyaka is a great cheat.





TEXT 92





rājā-kaḍi nā deya, āmāre phukāre



ei mahā-duḥkha ihāṅ ke sahite pāre?



SYNONYMS



*rājā-kaḍi*-the revenue of the King; *nā deya*-does not pay; *āmāre*-to Me; *phu*-kāre-cries; *ei*-this; *mahā*-duḥkha-great unhappiness; *ihāṅ*-here; *ke sahite pāre*-who can tolerate.



TRANSLATION



"He does not pay the revenue to the King, but he wants My help for release. This is a greatly sinful affair. I cannot tolerate it here.





TEXT 93





ālālanātha yāi' tāhāṅ niścinte rahimu



viṣayīra bhāla manda vārtā nā śunimu' "



SYNONYMS



*ālālanātha yāi'*-going to Ālālanātha; *tāhāṅ*-there; *niścinte rahimu*-I shall live peacefully; *viṣayīra*-of materialistic persons; *bhāla manda*-good and bad; *vārtā*-news; *nā śunimu*-I shall not hear.



TRANSLATION



"Therefore I shall leave Jagannātha Purī and go to Ālālanātha, where I shall live peacefully and not hear about all these affairs of materialistic people.' "





TEXT 94





eta śuni' kahe rājā pāñā mane vyathā



"saba dravya chāḍoṅ, yadi prabhu rahena ethā



SYNONYMS



*eta śuni'*-hearing all these details; *kahe rājā*-the King said; *pāñā*-getting; *mane vyathā*-pain in his mind; *saba dravya chāḍoṅ*-I shall give up all the dues; *yadi*-if; *prabhu*-Śrī Caitanya Mahāprabhu; *rahena ethā*-remains here.



TRANSLATION



When King Pratāparudra heard all these details, he felt great pain in his mind."I shall give up all that is due from Gopīnātha Paṭṭanāyaka," he said,"if Śrī Caitanya Mahāprabhu stays here at Jagannātha Purī.





TEXT 95





eka-kṣaṇa prabhura yadi pāiye daraśana



koṭi-cintāmaṇi-lābha nahe tāra sama



SYNONYMS



*eka-kṣaṇa*-for a moment; *prabhura*-of Śrī Caitanya Mahāprabhu; *yadi*-if; *pāiye*-I get; *daraśana*-an interview; *koṭi*-cintāmaṇi-lābha-obtaining millions of cintāmaṇi stones; *nahe*-is not; *tāra sama*-equal to that.



TRANSLATION



"If even for a moment I could get an interview with Lord Śrī Caitanya Mahāprabhu, I would not care for the profit of millions of cintāmaṇi stones.





TEXT 96





kon chāra padārtha ei dui-lakṣa kāhana?



prāṇa-rājya karoṅ prabhu-pade nirmañchana"



SYNONYMS



*kon*-what; *chāra*-little; *padārtha*-matter; *ei*-this; *dui-lakṣa kāhana*-the lotus feet of Śrī Caitanya Mahāprabhu; *nirmañchana*-sacrificing.



TRANSLATION



"I do not care about this small sum of 200,000 kāhanas. Not to speak of this, I would indeed sacrifice everything at the lotus feet of the Lord, including my life and kingdom."





TEXT 97





miśra kahe, "kauḍi chāḍibā,--nahe prabhura mana



tārā duḥkha pāya,--ei nā yāya sahana"



SYNONYMS



*miśra kahe*-Kāśī Miśra said; *kauḍi chāḍibā*-you shall abandon the money; *nahe*-is not; *prabhura mana*-the desire of Śrī Caitanya Mahāprabhu; *tārā*-they; *duḥkha pāya*-get unhappiness; *ei*-this; *nā yāya sahana*-is intolerable.



TRANSLATION



Kāśī Miśra hinted to the King, "It is not the Lord's desire that you forfeit the payment. He is unhappy only because the whole family is troubled."





TEXT 98





rājā kahe,--"tāre āmi duḥkha nāhi diye



cāṅge caḍā, khaḍge ḍārā,--āmi nā jāniye



SYNONYMS



*rājā kahe*-the King replied; *tāre*-to him; *āmi*-I; *duḥkha*-unhappiness; *nāhi diye*-have no desire to give; *cāṅge caḍā*-the raising on the cāṅga; *khaḍge*-on the swords; *ḍārā*-the throwing; *āmi*-I; *nā jāniye*-did not know.



TRANSLATION



The King replied,"I have no desire to give pain to Gopīnātha Paṭṭanāyaka and his family, nor did I know about his being lifted on the cāṅga to be thrown on the swords and killed.





TEXT 99





puruṣottama-jānāre teṅha kaila parihāsa



sei 'jānā' tāre dekhāila mithyā trāsa



SYNONYMS



*puruṣottama*-jānāre-at Puruṣottama Jānā, the prince; *teṅha*-he; *kaila parihāsa*-made a joke; *sei jānā*-that prince; *tāre*-unto him; *dekhāila*-showed; *mithyā*-false; *trāsa*-scare.



TRANSLATION



"He sneered at Puruṣottama Jānā. Therefore the prince tried to scare him as a punishment.





TEXT 100





tumi yāha, prabhure rākhaha yatna kari'



ei mui tāhāre chāḍinu saba kauḍi"



SYNONYMS



*tumi*-you; *yāha*-go; *prabhure*-Śrī Caitanya Mahāprabhu; *rākhaha*-keep; *yatna kari'*-with great attention; *ei mui*-as far as I am concerned; *tāhāre*-unto him; *chāḍinu*-I abandon; *saba kauḍi*-all dues.



TRANSLATION



"Go personally to Śrī Caitanya Mahāprabhu and keep Him at Jagannātha Purī with great attention. I shall excuse Gopīnātha Paṭṭanāyaka from all his debts."





TEXT 101





miśra kahe, "kauḍi chāḍibā,--nahe prabhura mane



kauḍi chāḍile prabhu kadācit duḥkha māne"



SYNONYMS



*miśra kahe*-Kāśī Miśra said; *kauḍi chāḍibā*-you will excuse all dues; *nahe*-is not; *prabhura mane*-the thought of Śrī Caitanya Mahāprabhu; *kauḍi chāḍile*-if you excuse all the dues; *prabhu*-Śrī Caitanya Mahāprabhu; *kadācit*-certainly; *duḥkha māne*-will be sorry.



TRANSLATION



Kāśī Miśra said, "Excusing Gopīnātha Paṭṭanāyaka of all his debts will not make the Lord happy, for that is not His intention."





TEXT 102





rājā kahe, "kauḍi chāḍimu,--ihā nā kahibā



sahaje mora priya tā'rā,--ihā jānāibā



SYNONYMS



*rājā kahe*-the King said; *kauḍi chāḍimu*-I shall excuse all the dues; *ihā*-this; *nā kahibā*-do not speak; *sahaje*-naturally; *mora priya*-my dear friends; *tā'rā*-they; *ihā*-this; *jānāibā*-let Him know.



TRANSLATION



The King said, "I shall absolve Gopīnātha Paṭṭanāyaka of all his debts, but don't speak of this to the Lord. Simply let Him know that all the family members of Bhavānanda Rāya and Gopīnātha Paṭṭanāyaka are naturally my dear friends.





TEXT 103





bhavānanda-rāya--āmāra pūjya-garvita



tāṅra putra-gaṇe āmāra sahajei prīta"



SYNONYMS



*bhavānanda rāya*-Bhavānanda Rāya; *āmāra*-by me; *pūjya*-worshipable; *garvita*-honorable; *tāṅra*-his; *putra*-gaṇe-unto sons; *āmāra*-my; *sahajei*-naturally; *prīta*-affection.



TRANSLATION



"Bhavānanda Rāya is worthy of my worship and respect. Therefore I am always naturally affectionate to his sons."





TEXT 104





eta bali' miśre namaskari' rājā ghare gelā



gopīnāthe 'baḍa jānāya' ḍākiyā ānilā



SYNONYMS



*eta bali'*-saying this; *miśre namaskari'*-after offering obeisances to Kāśī Miśra; *rājā*-the King; *ghare gelā*-returned to his palace; *gopīnāthe*-Gopīnātha Paṭṭanāyaka; *baḍa jānāya*-the eldest prince; *ḍākiyā ānilā*-called forth.



TRANSLATION



After offering obeisances to Kāśī Miśra, the King returned to his palace and called for both Gopīnātha and the eldest prince.





TEXT 105





rājā kahe,--"saba kauḍi tomāre chāḍiluṅ



sei mālajāṭhyā daṇḍa pāṭa tomāre ta' diluṅ



SYNONYMS



*rājā kahe*-the King said; *saba*-all; *kauḍi*-money; *tomāre*-unto you; *chāḍiluṅ*-I excuse; *sei mālajāṭhyā daṇḍa pāṭa*-the place called Mālajāṭhyā Daṇḍapāṭa; *tomāre*-to you; *ta'*-certainly; *diluṅ*-I give.



TRANSLATION



The King told Gopīnātha Paṭṭanāyaka,"You are excused for all the money you owe the treasury, and the place known as Mālajāṭhyā Daṇḍapāṭa is again given to you for collections.





TEXT 106





āra bāra aiche nā khāiha rāja-dhana



āji haite diluṅ tomāya dviguṇa vartana"



SYNONYMS



*āra bāra*-another time; *aiche*-like this; *nā khāiha*-do not misappropriate; *rāja*-dhana-government revenue; *āji haite*-from today; *diluṅ*-I award; *tomāya*-unto you; *dvi*-guṇa vartana-twice the salary.



TRANSLATION



"Do not again misappropriate the revenue of the government. In case you think your salary insufficient, henceforward it will be doubled."





TEXT 107





eta bali' 'neta-dhaṭī' tāre parāila



"prabhu-ājñā lañā yāha, vidāya tomā dila"



SYNONYMS



*eta bali'*-saying this; *neta*-dhaṭī-silken wrapper; *tāre parāila*-put on him; *prabhu-ājñā lañā*-after taking permission from Śrī Caitanya Mahāprabhu; *yāha*-go; *vidāya*-farewell; *tomā*-to you; *dila*-I give.



TRANSLATION



After saying this, the King appointed him by offering him a silken wrapper for his body. "Go to Śrī Caitanya Mahāprabhu," he said."After taking permission from Him, go to your home. I bid you farewell. Now you may go."





TEXT 108





paramārthe prabhura kṛpā, seha rahu dūre



ananta tāhāra phala, ke balite pāre?



SYNONYMS



*paramārthe*-for spiritual advancement; *prabhura kṛpā*-mercy of Śrī Caitanya Mahāprabhu; *seha*-that; *rahu dūre*-let alone; *ananta*-unlimited; *tāhāra*-of that; *phala*-result; *ke*-who; *balite pāre*-can estimate.



TRANSLATION



By the mercy of Śrī Caitanya Mahāprabhu, one can certainly become spiritually advanced. Indeed, no one can estimate the results of His mercy.





TEXT 109





'rājya-viṣaya'-phala ei--kṛpāra 'ābhāse'!



tāhāra gaṇanā kāro mane nāhi āise!



SYNONYMS



*rājya*-viṣaya-kingly opulence; *phala*-result; *ei*-this; *kṛpāra ābhāse*-by only a glimpse of such mercy; *tāhāra*-of that; *gaṇanā*-calculation; *kāro*-of anyone; *mane*-within the mind; *nāhi āise*-does not come.



TRANSLATION



Gopīnātha Paṭṭanāyaka achieved the result of kingly opulence due to but a glimpse of the Lord's mercy. Therefore no one can calculate the full value of His mercy.





TEXT 110





kāhāṅ cāṅge caḍāñā laya dhana-prāṇa!



kāhāṅ saba chāḍi' sei rājyādi-pradāna!



SYNONYMS



*kāhāṅ*-on one hand; *cāṅge*-on the cāṅga; *caḍāñā*-raising; *laya*-takes; *dhana*-wealth; *prāṇa*-life; *kāhāṅ*-on the other hand; *saba*-all; *chāḍi'*-excusing; *sei*-he; *rājya-ādi*-pradāna-awarding the same government post and so on.



TRANSLATION



Gopīnātha Paṭṭanāyaka was lifted onto the cāṅga to be killed, and all his money was taken away, but instead his debts were excused, and he was appointed collector in the same place.





TEXT 111





kāhāṅ sarvasva veci' laya, deyā nā yāya kauḍi!



kāhāṅ dviguṇa vartana, parāya neta-dhaḍi!



SYNONYMS



*kāhāṅ*-on one hand; *sarvasva*-all possessions; *veci'*-selling; *laya*-takes; *deyā nā yāya*-cannot be paid; *kauḍi*-the debt; *kāhāṅ*-on the other hand; *dviguṇa vartana*-twice the salary; *parāya*-puts on; *neta-dhaḍi*-the silken cover.



TRANSLATION



On one hand Gopīnātha Paṭṭanāyaka was unable to clear his debt even by selling all his possessions, but on the other his salary was doubled, and he was honored with the silken wrapper.





TEXT 112





prabhura icchā nāhi, tāre kauḍi chāḍāibe



dviguṇa vartana kari' punaḥ 'viṣaya' dibe



SYNONYMS



*prabhura icchā*-the wish of the Lord; *nāhi*-was not; *tāre kauḍi chāḍāibe*-he be excused from the dues; *dvi*-guṇa-twice as much; *vartana kari'*-increasing the salary; *punaḥ*-again; *viṣaya dibe*-he should be appointed to the post.



TRANSLATION



It was not the desire of Lord Caitanya Mahāprabhu that Gopīnātha Paṭṭanāyaka be excused of his debt to the government, nor was it His desire that his salary be doubled or that he be reappointed collector at the same place.





TEXT 113





tathāpi tāra sevaka āsi' kaila nivedana



tāte kṣubdha haila yabe mahāprabhura mana



SYNONYMS



*tathāpi*-still; *tāra sevaka*-his servant; *āsi'*-coming; *kaila nivedana*-submitted; *tāte*-by that; *kṣubdha haila*-was agitated; *yabe*-when; *mahāprabhura mana*-Śrī Caitanya Mahāprabhu's mind.



TRANSLATION



When Gopīnātha Paṭṭanāyaka's servant went to Śrī Caitanya Mahāprabhu and informed the Lord of his plight, the Lord was somewhat agitated and dissatisfied.





TEXT 114





viṣaya-sukha dite prabhura nāhi manobala



nivedana-prabhāveha tabu phale eta phala



SYNONYMS



*viṣaya*-of material opulence; *sukha*-happiness; *dite*-award; *prabhura*-of Śrī Caitanya Mahāprabhu; *nāhi*-is not; *manobala*-desire; *nivedana*-prabhāveha-simply because He was informed about it; *tabu*-still; *phale eta phala*-so much of a result was obtained.



TRANSLATION



The Lord had no intention to award His devotee the happiness of material opulence, yet simply because of His being informed, such a great result was obtained.





TEXT 115





ke kahite pāre gaurera āścarya svabhāva?



brahmā-śiva ādi yāṅra nā pāya antarbhāva



SYNONYMS



*ke*-who; *kahite pāre*-can estimate; *gaurera*-of Śrī Caitanya Mahāprabhu; *āścarya svabhāva*-wonderful characteristics; *brahmā-śiva*-Lord Brahmā, Lord Śiva; *ādi*-and others; *yāṅra*-whose; *nā pāya*-cannot understand; *antarbhāva*-the intention.



TRANSLATION



No one can estimate the wonderful characteristics of Śrī Caitanya Mahāprabhu. Even Lord Brahmā and Lord Śiva cannot understand the intentions of the Lord.





TEXT 116





ethā kāśī-miśra āsi' prabhura caraṇe



rājāra caritra saba kailā nivedane



SYNONYMS



*ethā*-here; *kāśī*-miśra-Kāśī Miśra; *āsi'*-coming; *prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇe*-to the feet; *rājāra*-of the King; *caritra saba*-all the behavior; *kailā nivedane*-informed.



TRANSLATION



Kāśī Miśra went to Śrī Caitanya Mahāprabhu and informed Him in detail of all the King's intentions.





TEXT 117





prabhu kahe,--"kāśī-miśra, ki tumi karilā?



rāja-pratigraha tumi āmā' karāilā?"



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *kāśī*-miśra-My dear Kāśī Miśra; *ki*-what; *tumi karilā*-have you done; *rāja*-pratigraha-taking from the King; *tumi*-you; *āmā'*-me; *karāilā*-have made to do.



TRANSLATION



Upon hearing about Kāśī Miśra's tactics with the King, Śrī Caitanya Mahāprabhu said,"Kāśī Miśra, what have you done? You have made Me indirectly take help from the King."



PURPORT



When the King heard the details of Gopīnātha Paṭṭanāyaka's unfortunate condemnation, he was induced to excuse his debt, in particular because he felt that Śrī Caitanya Mahāprabhu was very sorry about this incident. The Lord did not like the idea that the money forfeited to Gopīnātha Paṭṭanāyaka was indirectly a contribution to Him. Therefore He immediately protested.





TEXT 118





miśra kahe,--"śuna, prabhu, rājāra vacane



akapaṭe rājā ei kailā nivedane



SYNONYMS



*miśra kahe*-Kāśī Miśra said; *śuna*-kindly hear; *prabhu*-my dear Lord; *rājāra vacane*-to the statement of the King; *akapaṭe*-without duplicity; *rājā*-the King; *ei*-this; *kailā nivedane*-has submitted.



TRANSLATION



Kāśī Miśra said,"My dear Lord, the King has done this without reservations. Kindly hear his statement.





TEXT 119





'prabhu yena nāhi jānena,--rājā āmāra lāgiyā



dui-lakṣa kāhana kauḍi dileka chāḍiyā



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *yena*-so that; *nāhi jānena*-may not think; *rājā*-the King; *āmāra lāgiyā*-for Me-dui-lakṣa kāhana kauḍi-200,000 kāhanas of kauḍis; *dileka chāḍiyā*-has remitted.



TRANSLATION



"The King said,'Speak to the Lord in such a way that He will not think,"For My sake the King has forfeited 200,000 kāhanas of kauḍis."



PURPORT



The kauḍi is like an American cent or Japanese yen. In the old medium of exchange, the first unit of currency was a small conchshell called a kauḍi. Four kauḍis made one gaṇḍā, twenty gaṇḍās made one paṇa, and sixteen paṇas made one kāhana. Gopīnātha Paṭṭanāyaka owed the government 200,000 kāhanas. The King absolved him of this debt, reappointed him to his post and doubled his salary.





TEXT 120





bhavānandera putra saba--mora priyatama



iṅhā-sabākāre āmi dekhi ātma-sama



SYNONYMS



*bhavānandera*-of Bhavānanda Rāya; *putra saba*-all the sons; *mora*-to me; *priyatama*-very dear; *iṅhā-sabākāre*-all of them; *āmi*-I; *dekhi*-see; *ātma*-sama-as my relatives.



TRANSLATION



"Inform Śrī Caitanya Mahāprabhu that all the sons of Bhavānanda Rāya are especially dear to me. I consider them like members of my family.





TEXT 121





ataeva yāhāṅ yāhāṅ dei adhikāra



khāya, piye, luṭe, vilāya, nā karoṅ vicāra



SYNONYMS



*ataeva*-therefore; *yāhāṅ yāhāṅ*-wherever; *dei adhikāra*-I appoint them; *khāya*-they eat; *piye*-drink; *luṭe*-plunder; *vilāya*-distribute; *nā karoṅ vicāra*-I do not consider.



TRANSLATION



"Therefore I have appointed them collectors in various places, and although they spend the government's money, eat, drink, plunder and distribute it as they like, I do not take them very seriously.





TEXT 122





rājamahindāra 'rājā' kainu rāma-rāya



ye khāila, yebā dila, nāhi lekhā-dāya



SYNONYMS



*rājamahindāra*-of the place known as Rājamahendrī; *rājā*-governor; *kainu*-I made; *rāma*-rāya-Rāmānanda Rāya; *ye khāila*-whatever money he took; *yebā*-whatever; *dila*-distributed; *nāhi lekhā*-dāya-there is no account.



TRANSLATION



"I made Rāmānanda Rāya the governor of Rājamahendrī. There is practically no account of whatever money he took and distributed in that position.



PURPORT



Near Rājamahendrī is a famous railway station. Śrīla Bhaktisiddhānta Sarasvatī notes that the present Rājamahendrī City is located on the northern bank of the Godāvarī. At the time when Rāmānanda Rāya was governor, however, the state capital, which was known as Vidyānagara or Vidyāpura, was located on the southern side of the Godāvarī, at the confluence of the Godāvarī and the sea. That was the part of the country which at that time was known as Rājamahendrī. North of Kaliṅga-deśa is Utkaliṅga, or the state of Orissa. The capital of southern Orissa was known as Rājamahendrī, but now the location of Rājamahendrī has changed.





TEXT 123





gopīnātha ei-mata 'viṣaya' kariyā



dui-cāri-lakṣa kāhana rahe ta' khāñā



SYNONYMS



*gopīnātha*-Gopīnātha; *ei-mata*-in this way; *viṣaya kariyā*-doing business; *dui*-cāri-lakṣa kāhana-two to four hundred thousand kāhanas; *rahe ta' khāñā*-spends as he likes.



TRANSLATION



"Having been appointed collector, Gopīnātha, in the same way, also generally spends two to four hundred thousand kāhanas as he likes.





TEXT 124





kichu deya, kichu nā deya, nā kari vicāra



jānā'-sahita aprītye duḥkha pāila ei-bāra



SYNONYMS



*kichu*-some; *deya*-he pays; *kichu*-some; *nā deya*-he does not pay; *nā kari vicāra*-I do not consider; *jānā sahita*-with the prince; *aprītye*-due to some unfriendliness; *duḥkha pāila*-has gotten so much trouble; *ei-bāra*-this time.



TRANSLATION



"Gopīnātha Paṭṭanāyaka would collect some and pay some, spending it at will, but I would not consider this very seriously. This time, however, he was put in trouble because of a misunderstanding with the prince.





TEXT 125





'jānā' eta kailā,--ihā mui nāhi jānoṅ



bhavānandera putra-sabe ātma-sama mānoṅ



SYNONYMS



*jānā*-the prince; *eta*-such; *kailā*-has done; *ihā*-this; *mui*-I; *nāhi jānoṅ*-did not know; *bhavānandera putra*-the sons of Bhavānanda Rāya; *sabe*-all; *ātma-sama mānoṅ*-I considered like my relatives.



TRANSLATION



"The prince created this situation without my knowledge, but actually I consider all the sons of Bhavānanda Rāya to be like my relatives.





TEXT 126





tāṅhā lāgi' dravya chāḍi'--ihā māt jāne



'sahajei mora prīti haya tāhā-sane' "



SYNONYMS



*tāṅhā lāgi'*-for them; *dravya chāḍi'*-I remit the debt; *ihā*-this; *māt jāne*-He does not know; *sahajei*-naturally; *mora prīti*-my affection; *haya*-is; *tāhā*-sane-with them all.



TRANSLATION



"Because of my intimate relationship with them, I have absolved Gopīnātha Paṭṭanāyaka of all his debts. Śrī Caitanya Mahāprabhu does not know this fact. Whatever I have done is because of my intimate relationship with the family of Bhavānanda Rāya.' "





TEXT 127





śuniyā rājāra vinaya prabhura ānanda



hena-kāle āilā tathā rāya bhavānanda



SYNONYMS



*śuniyā*-hearing; *rājāra*-of the King; *vinaya*-submission; *prabhura ānanda*-Śrī Caitanya Mahāprabhu became very happy; *hena*-kāle-at this time; *āilā*-arrived; *tathā*-there; *rāya bhavānanda*-Bhavānanda Rāya.



TRANSLATION



Having heard from Kāśī Miśra all these statements concerning the King's mentality, Śrī Caitanya Mahāprabhu was very happy. At that time, Bhavānanda Rāya also arrived there.





TEXT 128





pañca-putra-sahite āsi' paḍilā caraṇe



uṭhāñā prabhu tāṅre kailā āliṅgane



SYNONYMS



*pañca*-putra-sahite-with five sons; *āsi'*-coming; *paḍilā caraṇe*-fell down at the lotus feet of Śrī Caitanya Mahāprabhu; *uṭhāñā*-getting him up; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *kailā āliṅgane*-embraced.



TRANSLATION



Bhavānanda Rāya, along with his five sons, fell at the lotus feet of Śrī Caitanya Mahāprabhu, who lifted him up and embraced him.





TEXT 129





rāmānanda-rāya ādi sabāi mililā



bhavānanda-rāya tabe balite lāgilā



SYNONYMS



*rāmānanda*-rāya ādi-Rāmānanda Rāya and other brothers; *sabāi*-all; *mililā*-met; *bhavānanda*-rāya-Bhavānanda Rāya; *tabe*-then; *balite lāgilā*-began to speak.



TRANSLATION



Thus Rāmānanda Rāya, all his brothers, and their father met Śrī Caitanya Mahāprabhu. Then Bhavānanda Rāya began speaking.





TEXT 130





"tomāra kiṅkara ei saba mora kula



e vipade rākhi' prabhu, punaḥ nilā mūla



SYNONYMS



*tomāra kiṅkara*-your servants; *ei saba*-all these; *mora kula*-my family; *e vipade*-in this great danger; *rākhi'*-by saving; *prabhu*-my Lord; *punaḥ*-again; *nilā mūla*-have purchased.



TRANSLATION



"All these members of my family," he said,"are Your eternal servants. You have saved us from this great danger. Therefore You have purchased us for a proper price.





TEXT 131





bhakta-vātsalya ebe prakaṭa karilā



pūrve yena pañca-pāṇḍave vipade tārilā"



SYNONYMS



*bhakta*-vātsalya-love for Your devotees; *ebe*-now; *prakaṭa karilā*-You have demonstrated; *pūrve*-previously; *yena*-as; *pañca-pāṇḍave*-the five Pāṇḍavas; *vipade*-from danger; *tārilā*-You saved.



TRANSLATION



"You have now demonstrated Your love for Your devotees, just as when You previously saved the five Pāṇḍavas from great danger."





TEXT 132





'netadhaṭī'-māthe gopīnātha caraṇe paḍilā



rājāra kṛpā-vṛttānta sakala kahilā



SYNONYMS



*netadhaṭī*-māthe-with the silken cover on the head; *gopīnātha*-Gopīnātha Paṭṭanāyaka; *caraṇe paḍilā*-fell down at the lotus feet; *rājāra*-of the King; *kṛpā*-vṛttānta-story of the mercy; *sakala*-all; *kahilā*-narrated.



TRANSLATION



Gopīnātha Paṭṭanāyaka, his head covered with the silken wrapper, fell at the lotus feet of Śrī Caitanya Mahāprabhu and described in detail the King's mercy toward him.





TEXT 133





"bākī-kauḍi bāda, āra dviguṇa vartana kailā



punaḥ 'viṣaya' diyā 'neta-dhaṭī' parāilā



SYNONYMS



*bākī*-kauḍi bāda-excusing the balance due; *āra*-and; *dvi*-guṇa-double; *vartana kailā*-made the salary; *punaḥ*-again; *viṣaya diyā*-giving the post; *neta*-dhaṭī parāilā-decorated with the silken cloth.



TRANSLATION



"The King has excused me for the balance due," he said."He has reappointed me to my post by honoring me with this silken cloth and has doubled my salary.





TEXT 134





kāhāṅ cāṅgera upara sei maraṇa-pramāda!



kāhāṅ 'neta-dhaṭī' punaḥ,--e-saba prasāda!



SYNONYMS



*kāhāṅ*-on one hand; *cāṅgera upara*-on the cāṅga; *sei*-that; *maraṇa*-pramāda-danger of death; *kāhāṅ*-on the other hand; *neta-dhaṭī*-the silken cloth; *punaḥ*-again; *e-saba*-all this; *prasāda*-mercy.



TRANSLATION



"I was lifted upon the cāṅga to be killed, but on the contrary I was honored with this silken cloth. This is all Your mercy.





TEXT 135





cāṅgera upare tomāra caraṇa dhyāna kailuṅ



caraṇa-smaraṇa-prabhāve ei phala pāiluṅ



SYNONYMS



*cāṅgera upare*-on the cāṅga; *tomāra caraṇa*-on Your lotus feet; *dhyāna kailuṅ*-I meditated; *caraṇa-smaraṇa-prabhāve*-by the power of remembering Your lotus feet; *ei phala*-these results; *pāiluṅ*-I have got.



TRANSLATION



"On the cāṅga I began meditating upon Your lotus feet, and the power of that remembrance has yielded all these results.





TEXT 136





loke camatkāra mora e saba dekhiyā



praśaṁse tomāra kṛpā-mahimā gāñā



SYNONYMS



*loke*-among the people; *camatkāra*-great wonder; *mora*-my; *e saba*-all these; *dekhiyā*-by seeing; *praśaṁse*-they glorify; *tomāra*-Your; *kṛpā*-of mercy; *mahimā*-greatness; *gāñā*-chanting.



TRANSLATION



"Struck with wonder by my affairs, the populace is glorifying the greatness of Your mercy.





TEXT 137





kintu tomāra smaraṇera nahe ei 'mukhya-phala'



'phalābhāsa' ei,--yāte 'viṣaya' cañcala



SYNONYMS



*kintu*-but; *tomāra*-Your; *smaraṇera*-of remembrance; *nahe*-not; *ei*-this; *mukhya*-phala-chief result; *phala-ābhāsa*-a glimpse of the result; *ei*-this; *yāte*-because; *viṣaya*-material opulence; *cañcala*-flickering.



TRANSLATION



"However, my Lord, these are not the principal results of meditating upon Your lotus feet. Material opulence is very flickering. Therefore it is simply a glimpse of the result of Your mercy.



PURPORT



One can achieve the highest perfection of life simply by meditating upon the lotus feet of Śrī Caitanya Mahāprabhu. Generally people are concerned with the four religious principles, namely religion, material opulence, sense gratification and liberation. However, as indicated in *Śrīmad-Bhāgavatam* (dharmaḥ projjhita-kaitavo 'tra), success in these four kinds of material and spiritual gain are not the true results of devotional service. The true result of devotional service is the actual development of one's dormant love for Kṛṣṇa in every circumstance. By the mercy of Śrī Caitanya Mahāprabhu, Gopīnātha Paṭṭanāyaka could understand that the material benefits he had achieved were not the ultimate result of meditating upon His lotus feet. The true result comes when one is detached from material opulences. Therefore Gopīnātha Paṭṭanāyaka prayed to the Lord for such detachment.





TEXT 138





rāma-rāye, vāṇīnāthe kailā 'nirviṣaya'



sei kṛpā mote nāhi, yāte aiche haya!



SYNONYMS



*rāma*-rāye-Rāmānanda Rāya; *vāṇīnāthe*-Vāṇīnātha; *kailā*-You have made; *nirviṣaya*-free from all material attachment; *sei kṛpā*-that mercy; *mote nāhi*-I have not received; *yāte*-by which; *aiche*-such; *haya*-is.



TRANSLATION



"Your real mercy has been granted to Rāmānanda Rāya and Vāṇīnātha Rāya, for You have detached them from all material opulence. I think that I have not been favored by such mercy.





TEXT 139





śuddha kṛpā kara, gosāñi, ghucāha 'viṣaya'



nirviṇṇa ha-inu, mote 'viṣaya' nā haya"



SYNONYMS



*śuddha kṛpā*-pure mercy; *kara*-kindly bestow; *gosāñi*-my Lord; *ghucāha viṣaya*-let me be free from all these material opulences; *nirviṇṇa*-detached; *ha-inu*-I have become; *mote viṣaya nā haya*-I am no longer interested in material opulences.



TRANSLATION



"Kindly bestow upon me Your pure mercy so that I may also become renounced. I am no longer interested in material enjoyment."





TEXT 140





prabhu kahe,--sannyāsī yabe ha-ibā pañca-jana



kuṭumba-bāhulya tomāra ke kare bharaṇa?



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *sannyāsī*-sannyāsīs; *yabe*-when; *ha*-ibā-will be; *pañca*-jana-five persons; *kuṭumba-bāhulya*-the many members of the family; *tomāra*-your; *ke*-who; *kare bharaṇa*-will maintain.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "If you all adopt the renounced order and lose interest in dealing with pounds, shillings and pence, who will take charge of maintaining your large family?





TEXT 141





mahā-viṣaya kara, kibā virakta udāsa



janme-janme tumi pañca--mora 'nija-dāsa'



SYNONYMS



*mahā*-viṣaya-great material engagements; *kara*-you perform; *kibā*-or; *virakta*-renounced; *udāsa*-free from attachment; *janme*-janme-birth after birth; *tumi pañca*-you five; *mora*-My; *nija*-dāsa-own servants.



TRANSLATION



"Whether you are involved in material activities or become completely renounced, you five brothers are all My eternal servants, birth after birth.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that one should remember that he is eternally a servant of Kṛṣṇa. Whether one is engaged in material activity involving pounds, shillings and pence or is in the renounced order, he should always think that he is an eternal servant of God, for that is the real position of the living being. Taking sannyāsa and dealing in pounds, shillings and pence are both external affairs. One should always consider how to please and satisfy Kṛṣṇa. Thus even if one is involved in great material affairs, he will not become attached. As soon as one forgets that he is an eternal servant of Kṛṣṇa, he becomes involved in material attachments. However, if one is always conscious that Kṛṣṇa is always the supreme master and that he is an eternal servant of Kṛṣṇa, he is a liberated person in any condition. Entangling material activities will not affect him.





TEXT 142





kintu mora kariha eka 'ājñā' pālana



'vyaya nā kariha kichu rājāra mūla-dhana'



SYNONYMS



*kintu*-but; *mora*-My; *kariha*-just carry out; *eka*-one; *ājñā*-order; *pālana*-obedience to; *vyaya nā kariha*-never spend; *kichu*-any; *rājāra mūla*-dhana-capital of the King.



TRANSLATION



"However, just obey one order from Me. Do not spend any of the King's revenue.



PURPORT



When a person forgets his position as an eternal servant of Kṛṣṇa, he commits many sinful activities, but one who maintains his position as an eternal servant of Kṛṣṇa cannot deviate from the path of morality, religion and ethics. At the present, people all over the world, especially in India, have forgotten their relationship with the Supreme Personality of Godhead and His eternal servants. Therefore the principles of morality, religion and ethics have almost disappeared. This situation is most unprofitable for human society. Therefore everyone should try to accept Kṛṣṇa consciousness and follow the principles of Śrī Caitanya Mahāprabhu.





TEXT 143





rājāra mūla-dhana diyā ye kichu labhya haya



sei dhana kariha nānā dharme-karme vyaya



SYNONYMS



*rājāra*-of the King; *mūla*-dhana-revenue; *diyā*-after paying; *ye kichu labhya haya*-whatever is obtained; *sei*-that; *dhana*-money; *kariha nānā dharme*-karme vyaya-spend in various types of religious and fruitive activities.



TRANSLATION



"First you should pay the revenue due the King, and then you may spend the balance for religious and fruitive activities.





TEXT 144





asad-vyaya nā kariha,--yāte dui-loka yāya"



eta bali' sabākāre dilena vidāya



SYNONYMS



*asat*-vyaya nā kariha-do not spend for sinful activities; *yāte*-by which; *dui-loka yāya*-one loses this life and the next; *eta bali'*-saying this; *sabākāre*-to all of them; *dilena vidāya*-bade farewell.



TRANSLATION



"Don't spend a farthing for sinful activities for which you will be the loser both in this life and the next." After saying this, Śrī Caitanya Mahāprabhu bade them farewell.





TEXT 145





rāyera ghare prabhura 'kṛpā-vivarta' kahila



bhakta-vātsalya-guṇa yāte vyakta haila



SYNONYMS



*rāyera*-of Bhavānanda Rāya; *ghare*-at the home; *prabhura*-of Śrī Caitanya Mahāprabhu; *kṛpā*-vivarta-mercy appearing as something else; *kahila*-spoke; *bhakta-vātsalya-guṇa*-the quality of being very affectionate to the devotees,; *yāte*-in which; *vyakta haila*-was revealed.



TRANSLATION



Thus the mercy of Śrī Caitanya Mahāprabhu was spoken of in the family of Bhavānanda Rāya. That mercy was clearly demonstrated, although it appeared to be something different.



PURPORT



The result of advancement in spiritual knowledge is not material improvement, but Śrī Caitanya Mahāprabhu advised Gopīnātha Paṭṭanāyaka how to use material opulence without incurring reactions to sinful life. From this advice, it appeared that the Lord encouraged Gopīnātha Paṭṭanāyaka to enhance his material condition. Actually, however, He did not. In fact, this was but a manifestation of His great affection for His devotee.





TEXT 146





sabāya āliṅgiyā prabhu vidāya yabe dilā



hari-dhvani kari' saba bhakta uṭhi' gelā



SYNONYMS



*sabāya*-all of them; *āliṅgiyā*-embracing; *prabhu*-Śrī Caitanya Mahāprabhu; *vidāya*-farewell; *yabe dilā*-when He gave; *hari*-dhvani kari'-chanting the holy name of Hari; *saba bhakta*-all devotees; *uṭhi'*-getting up; *gelā*-left.



TRANSLATION



Śrī Caitanya Mahāprabhu embraced them all and bade them farewell. Then all the devotees got up and left, loudly chanting the holy name of Hari.





TEXT 147





prabhura kṛpā dekhi' sabāra haila camatkāra



tāhārā bujhite nāre prabhura vyavahāra



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *kṛpā*-mercy; *dekhi'*-seeing; *sabāra haila camatkāra*-everyone became struck with wonder; *tāhārā*-they; *bujhite nāre*-could not understand; *prabhura vyavahāra*-the behavior of Śrī Caitanya Mahāprabhu.



TRANSLATION



Seeing the extraordinary mercy the Lord granted to the family of Bhavānanda Rāya, everyone was struck with wonder. They could not understand the behavior of Śrī Caitanya Mahāprabhu.





TEXT 148





tārā sabe yadi kṛpā karite sādhila



'āmā' haite kichu nahe--prabhu tabe kahila



SYNONYMS



*tārā*-they; *sabe*-all; *yadi*-when; *kṛpā karite*-to show mercy; *sādhila*-requested; *āmā haite kichu nahe*-I cannot do anything; *prabhu*-Lord Caitanya; *tabe*-then; *kahila*-replied.



TRANSLATION



Indeed, when all the devotees had requested the Lord to bestow His mercy upon Gopīnātha Paṭṭanāyaka, the Lord had replied that He could do nothing.



PURPORT



When a person is sinful, he loses both the chance for spiritual advancement and the chance for material opulence. If one enjoys the material world for sense gratification, he is certainly doomed. Advancement in material opulence is not the direct mercy of the Supreme Personality of Godhead; nevertheless, it indicates the indirect mercy of the Lord, for even a person too attached to material prosperity can gradually be detached and raised to the spiritual platform. Then he can offer causeless, purified service to the Lord. When Śrī Caitanya said, āmā haite kichu nahe ("It is not My business to do anything"), He set the ideal example for a person in the renounced order. If a sannyāsī takes the side of a viṣayī, a person engaged in mater al activities, his character will be criticized. A person in the renounced order should not take interest in material activities, but if he does so out of affection for a particular person, that should be considered his special mercy.





TEXT 149





gopīnāthera nindā, āra āpana-nirveda



ei-mātra kahila--ihāra nā bujhibe bheda



SYNONYMS



*gopīnāthera nindā*-the chastisement of Gopīnātha Paṭṭanāyaka; *āra*-and; *āpana*-nirveda-His indifference; *ei*-this; *mātra*-simply; *kahila*-I have described; *ihāra*-of this; *nā bujhibe bheda*-one cannot understand the depth of meaning.



TRANSLATION



I have simply described the chastisement of Gopīnātha Paṭṭanāyaka and Śrī Caitanya Mahāprabhu's indifference. But the deep meaning of this behavior is very difficult to understand.





TEXT 150





kāśī-miśre nā sādhila, rājāre nā sādhila



udyoga vinā mahāprabhu eta phala dila



SYNONYMS



*kāśī*-miśre-Kāśī Miśra; *nā sādhila*-He did not request; *rājāre*-the King; *nā sādhila*-He did not request; *udyoga vinā*-without endeavor; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *eta*-such; *phala*-result; *dila*-gave.



TRANSLATION



Śrī Caitanya Mahāprabhu gave so much to Gopīnātha Paṭṭanāyaka without directly making requests of either Kāśī Miśra or the King.





TEXT 151





caitanya-caritra ei parama gambhīra



sei bujhe' tāṅra pade yāṅra mana 'dhīra'



SYNONYMS



*caitanya*-caritra-behavior of Lord Caitanya; *ei*-this; *parama gambhīra*-very grave; *sei bujhe*-he understands; *tāṅra pade*-upon His lotus feet; *yāṅra*-whose; *mana*-mind; *dhīra*-sober.



TRANSLATION



The intentions of Śrī Caitanya Mahāprabhu are so deep that one can understand them only if he has complete faith in service to the lotus feet of the Lord.





TEXT 152





yei ihāṅ śune prabhura vātsalya-prakāśa



prema-bhakti pāya, tāṅra vipada yāya nāśa



SYNONYMS



*yei*-one who; *ihāṅ*-this; *śune*-hears; *prabhura*-of Śrī Caitanya Mahāprabhu; *vātsalya*-prakāśa-manifestation of special affection; *prema*-bhakti-loving devotional service; *pāya*-attains; *tāṅra*-his; *vipada*-dangerous condition of life; *yāya nāśa*-is destroyed.



TRANSLATION



Whether or not one understands it, if one hears of this incident concerning Gopīnātha Paṭṭanāyaka's activities and Lord Śrī Caitanya Mahāprabhu's causeless mercy upon him, certainly he will be promoted to the platform of ecstatic love for the Lord, and for him all dangers will be nullified.





TEXT 153





śrī-rūpa-raghunātha pade yāra āśa



śrī-caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Ninth Chapter, describing the deliverance of Gopīnātha Paṭṭanāyaka and the manifestation of Lord Śrī Caitanya Mahāprabhu's causeless mercy to His devotee.





Chapter 10



Śrī Caitanya Mahāprabhu Accepts Prasāda from the Devotees



The following summary of Chapter Ten is given by Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. Before the Ratha-yātrā ceremony, all the devotees from Bengal started for Jagannātha Purī as usual. Rāghava Paṇḍita brought with him various kinds of food for Śrī Caitanya Mahāprabhu. The food had been cooked by his sister, whose name was Damayantī, and the stock was generally known as rāghavera jhāli. Makaradhvaja Kara, an inhabitant of Pānihāṭi who accompanied Rāghava Paṇḍita, was the secretary in charge of accounting for the rāghavera jhāli, the bags of food carried by Rāghava Paṇḍita.



The day when all the devotees arrived at Jagannātha Purī, Lord Govinda was enjoying sporting pastimes in the water of Narendra-sarovara. Śrī Caitanya Mahāprabhu also enjoyed the ceremony in the water with His devotees. As previously, Śrī Caitanya Mahāprabhu performed the cleansing ceremony at Guṇḍicā and chanted the famous verse jagamohana-pari-muṇḍā yāu. After kīrtana ended, He distributed prasāda to all the devotees and also took some Himself. Then He lay down at the door of the Gambhīrā to take rest. Somehow or other Govinda came by and massaged His feet. Govinda could not go out that day, however, and therefore he was unable to accept prasāda. From the character of Govinda it is to be learned that we may sometimes commit offenses for the service of the Lord, but not for sense gratification.



Govinda, the personal servant of Śrī Caitanya Mahāprabhu, induced the Lord to eat all the food delivered by the devotees of Bengal for His service. All the Vaiṣṇavas used to invite Śrī Caitanya Mahāprabhu to their homes. The Lord accepted the invitation of Caitanya dāsa, the son of Śivānanda Sena, and ate rice and yogurt there.





TEXT 1





vande śrī-kṛṣṇa-caitanyaṁ



bhaktānugraha-kātaram



yena kenāpi santuṣṭaṁ



bhakta-dattena śraddhayā



SYNONYMS



*vande*-I offer my respectful obeisances; *śrī-kṛṣṇa-caitanyam*-to Lord Śrī Caitanya Mahāprabhu; *bhakta*-to His devotees; *anugraha*-kātaram-eager to show mercy; *yena kenāpi*-by anything; *santuṣṭam*-pleased; *bhakta*-by His devotees; *dattena*-offered; *śraddhayā*-with faith and love.



TRANSLATION



Let me offer my respectful obeisances unto Lord Śrī Caitanya Mahāprabhu, who is always pleased to accept anything given with faith and love by His devotees and is always ready to bestow mercy upon them.





TEXT 2





jaya jaya gauracandra jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *gauracandra*-to Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Lord Nityānanda; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Gaurāṅga.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda Prabhu! All glories to Advaitacandra! All glories to all the devotees of Lord Caitanya!





TEXT 3





varṣāntare saba bhakta prabhure dekhite



parama-ānande sabe nīlācala yāite



SYNONYMS



*varṣa*-antare-at the next year; *saba bhakta*-all the devotees; *prabhure dekhite*-to see Śrī Caitanya Mahāprabhu; *parama-ānande*-in great happiness; *sabe*-all of them; *nīlācala yāite*-to go to Jagannātha Purī, Nīlācala.



TRANSLATION



The next year, all the devotees were very pleased to go to Jagannātha Purī [Nīlācala] to see Śrī Caitanya Mahāprabhu.





TEXT 4





advaitācārya-gosāñi--sarva-agra-gaṇya



ācāryaratna, ācāryanidhi, śrīvāsa ādi dhanya



SYNONYMS



*advaita-ācārya*-gosāñi-Advaita Ācārya Gosvāmī; *sarva*-of all; *agra*-the chief; *gaṇya*-to be counted; *ācāryaratna*-Candraśekhara; *ācāryanidhi*-Puṇḍarīka Vidyānidhi; śrīvāsa-Śrīvāsa Ṭhākura; *ādi*-and so on; *dhanya*-glorious.



TRANSLATION



Advaita Ācārya Gosāñi led the party from Bengal. He was followed by Ācāryaratna, Ācāryanidhi, Śrīvāsa Ṭhākura and other glorious devotees.





TEXT 5





yadyapi prabhura ājñā gauḍe rahite



tathāpi nityānanda preme calilā dekhite



SYNONYMS



*yadyapi*-although; *prabhura*-of Śrī Caitanya Mahāprabhu; *ājñā*-the order; *gauḍe rahite*-to stay in Bengal; *tathāpi*-still; *nityānanda*-Lord Nityānanda; *preme*-in ecstatic love; *calilā*-went; *dekhite*-to see.



TRANSLATION



Śrī Caitanya Mahāprabhu had ordered Lord Nityānanda to stay in Bengal, but nevertheless, because of ecstatic love, Lord Nityānanda also went to see Him.





TEXT 6





anurāgera lakṣaṇa ei,--'vidhi' nāhi māne



tāṅra ājñā bhāṅge tāṅra saṅgera kāraṇe



SYNONYMS



*anurāgera*-of real affection; *lakṣaṇa*-symptom; *ei*-this; *vidhi*-the regulation; *nāhi māne*-does not care for; *tāṅra*-His; *ājñā*-order; *bhāṅge*-neglects; *tāṅra*-His; *saṅgera*-association; *kāraṇe*-for the purpose of.



TRANSLATION



Indeed, it is a symptom of real affection that one breaks the order of the Supreme Personality of Godhead, not caring for the regulative principles, to associate with Him.





TEXT 7





rāse yaiche ghara yāite gopīre ājñā dilā



tāṅra ājñā bhāṅgi' tāṅra saṅge se rahilā



SYNONYMS



*rāse*-at the time of the rāsa dance; *yaiche*-as; *ghara yāite*-to return home; *gopīre*-the gopīs; *ājñā dilā*-Lord Kṛṣṇa ordered; *tāṅra*-His; *ājñā*-order; *bhāṅgi'*-breaking; *tāṅra saṅge*-in His association; *se*-they; *rahilā*-kept themselves.



TRANSLATION



During the rāsa dance, Kṛṣṇa asked all the gopīs to return home, but the gopīs neglected His order and stayed there for His association.





TEXT 8





ājñā-pālane kṛṣṇera yaiche paritoṣa



preme ājñā bhāṅgile haya koṭi-sukha-poṣa



SYNONYMS



*ājñā-pālane*-by carrying out the order; *kṛṣṇera*-of Lord Kṛṣṇa; *yaiche*-as; *paritoṣa*-happiness; *preme*-in ecstatic love; *ājñā bhāṅgile*-when one breaks the order; *haya*-there is; *koṭi*-sukha-poṣa-millions of times more happiness.



TRANSLATION



If one carries out Kṛṣṇa's order, Kṛṣṇa is certainly pleased, but if one sometimes breaks His order due to ecstatic love, that gives Him millions of times greater happiness.





TEXTS 9-11





vāsudeva-datta, murāri-gupta, gaṅgādāsa



śrīmān-sena, śrīmān-paṇḍita, akiñcana kṛṣṇadāsa



murāri, garuḍa-paṇḍita, buddhimanta-khāṅna



sañjaya-puruṣottama, paṇḍita-bhagavān



śuklāmbara, nṛsiṁhānanda āra yata jana



sabāi calilā, nāma nā yāya likhana



SYNONYMS



*vāsudeva*-datta-Vāsudeva Datta; *murāri*-gupta-Murāri Gupta; *gaṅgādāsa*-Gaṅgādāsa; *śrīmān*-sena-Śrīmān Sena; *śrīmān*-paṇḍita-Śrīmān Paṇḍita; *akiñcana kṛṣṇadāsa*-Akiñcana Kṛṣṇadāsa; *murāri*-Murāri Gupta; *garuḍa*-paṇḍita-Garuḍa Paṇḍita; *buddhimanta*-khāṅna-Buddhimanta Khān; *sañjaya puruṣottama*-Sañjaya Puruṣottama; *paṇḍita*-bhagavān-Bhagavān Paṇḍita; śuklāmbara-Śuklāmbara; *nṛsiṁhānanda*-Nṛsiṁhānanda; *āra*-and; *yata*-as many; *jana*-persons; *sabāi*-all; *calilā*-went; *nāma*-names; *nā yāya likhana*-it is not possible to mention.



TRANSLATION



Vāsudeva Datta, Murāri Gupta, Gaṅgādāsa, Śrīmān Sena, Śrīmān Paṇḍita, Akiñcana Kṛṣṇadāsa, Murāri Gupta, Garuḍa Paṇḍita, Buddhimanta Khān, Sañjaya Puruṣottama, Bhagavān Paṇḍita, Śuklāmbara Brahmacārī, Nṛsiṁhānanda Brahmacārī and many others joined together to go to Jagannātha Purī. It would be impossible to mention the names of them all.





TEXT 12





kulīna-grāmī, khaṇḍa-vāsī mililā āsiyā



śivānanda-sena calilā sabāre lañā



SYNONYMS



*kulīna-grāmī*-the residents of Kulīna-grāma; *khaṇḍa-vāsī*-the residents of Khaṇḍa; *mililā āsiyā*-came and joined; *śivānanda*-sena-Śivānanda Sena; *calilā*-went; *sabāre lañā*-taking all of them.



TRANSLATION



The inhabitants of Kulīna-grāma and Khaṇḍa also came and joined. Śivānanda Sena took the leadership and thus started taking care of them all.





TEXT 13





rāghava-paṇḍita cale jhāli sājāiyā



damayantī yata dravya diyāche kariyā



SYNONYMS



*rāghava*-paṇḍita-Rāghava Paṇḍita; *cale*-goes; *jhāli sājāiyā*-after preparing his bag of food; *damayantī*-his sister; *yata dravya*-all the goods; *diyāche kariyā*-cooked and prepared.



TRANSLATION



Rāghava Paṇḍita came with bags full of food prepared very nicely by his sister, Damayantī.





TEXT 14





nānā apūrva bhakṣya-dravya prabhura yogya bhoga



vatsareka prabhu yāhā karena upayoga



SYNONYMS



*nānā*-various; *upūrva*-unparalleled; *bhakṣya*-dravya-eatables; *prabhura*-of Śrī Caitanya Mahāprabhu; *yogya bhoga*-just suitable for the eating; *vatsareka*-for one year; *prabhu*-Śrī Caitanya Mahāprabhu; *yāhā*-which; *karena upayoga*-uses.



TRANSLATION



Damayantī made varieties of unparalleled food just suitable for Lord Śrī Caitanya Mahāprabhu to eat. The Lord ate it continually for one year.





TEXTS 15-16





āmra-kāśandi, ādā-kāśandi jhāla-kāśandi nāma



nembu-ādā āmra-koli vividha vidhāna



āmsi, āma-khaṇḍa, tailāmra, āma-sattā



yatna kari' guṇḍā kari' purāṇa sukutā



SYNONYMS



*āmra*-kāśandi-āmra-kāśandi; *ādā*-kāśandi-ādā-kāśandi; *jhāla*-kāśandi-jhāla-kāśandi; *nāma*-named; *nembu-ādā*-a preparation made with lime and ginger; *āmra*-koli-āmra-koli; *vividha vidhāna*-various preparations; āmsi-āmsi; *āma*-khaṇḍa-āma-khaṇḍa; *tailāmra*-mango within mustard oil; *āma*-sattā-āma-sattā; *yatna kari'*-with great attention; *guṇḍā kari'*-making into a powder; *purāṇa sukutā*-dried bitter vegetables such as bitter melon.



TRANSLATION



These are the names of some of the pickles and condiments in the bags of Rāghava Paṇḍita: āmra-kāśandi, ādā-kāśandi, jhāla-kāśandi, nembu-ādā, āmra-koli, āmsi, āma-khaṇḍa, tailāmra and āma-sattā. With great attention, Damayantī also made dried bitter vegetables into a powder.





TEXT 17





'sukutā' bali' avajñā nā kariha citte



sukutāya ye sukha prabhura, tāhā nahe pañcāmṛte



SYNONYMS



*sukutā*-sukutā; *bali'*-because; *avajñā*-neglect; *nā kariha*-do not make; *citte*-within the mind; *sukutāya*-from sukutā; *ye*-which; *sukha*-happiness; *prabhura*-of Śrī Caitanya Mahāprabhu; *tāhā*-that; *nahe*-is not; *pañcāmṛte*-in pañcāmṛta.



TRANSLATION



Do not neglect sukutā because it is a bitter preparation. Śrī Caitanya Mahāprabhu derived more happiness from eating this sukutā than from drinking pañcāmṛta [a preparation of milk, sugar, ghee, honey and curd].





TEXT 18





bhāva-grāhī mahāprabhu sneha-mātra laya



sukutā pātā kāśandite mahā-sukha pāya



SYNONYMS



*bhāva-grāhī*-one who accepts the purpose; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *sneha*-affection; *mātra*-only; *laya*-accepts; *sukutā pātā*-in leaves of sukutā; *kāśandite*-in kāśandi; *mahā*-sukha-much pleasure; *pāya*-gets.



TRANSLATION



Since Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, He extracts the purpose from everything. He accepted Damayantī's affection for Him, and therefore He derived great pleasure even from the dried bitter leaves of sukutā and from kāśandi [a sour condiment].





TEXT 19





'manuṣya'-buddhi damayantī kare prabhura pāya



guru-bhojane udare kabhu 'āma' hañā yāya



SYNONYMS



*manuṣya*-buddhi-considering an ordinary human being; *damayantī*-the sister of Rāghava Paṇḍita; *kare*-does; *prabhura pāya*-at the lotus feet of Śrī Caitanya Mahāprabhu; *guru-bhojane*-by overeating; *udare*-in the abdomen; *kabhu*-sometimes; *āma*-mucus; *hañā yāya*-there is.



TRANSLATION



Because of her natural love for Śrī Caitanya Mahāprabhu, Damayantī considered the Lord an ordinary human being. Therefore she thought that He would become sick by overeating and there would be mucus within His abdomen.



PURPORT



Because of pure love, the devotees of Kṛṣṇa in Goloka Vṛndāvana, Vrajabhūmi, loved Kṛṣṇa as an ordinary human being like them. Yet although they considered Kṛṣṇa one of them, their love for Kṛṣṇa knew no bounds. Similarly, because of extreme love, devotees like Rāghava Paṇḍita and his sister, Damayantī, thought of Śrī Caitanya Mahāprabhu as a human being, but their love for Him was boundless. By overeating, an ordinary human being becomes prone to a disease called amla-pitta, which is a product of indigestion characterized by acidity of the stomach. Damayantī thought that such a condition would afflict Śrī Caitanya Mahāprabhu.





TEXT 20





sukutā khāile sei āma ha-ibeka nāśa



ei sneha mane bhāvi' prabhura ullāsa



SYNONYMS



*sukutā khāile*-by eating the sukutā; *sei āma*-that mucus; *ha*-ibeka nāśa-will be vanquished; *ei*-this; *sneha*-affection; *mane*-in the mind; *bhāvi'*-thinking of; *prabhura*-of Śrī Caitanya Mahāprabhu; *ullāsa*-delight.



TRANSLATION



Because of sincere affection, she thought that eating this sukutā would cure the Lord's disease. Considering these affectionate thoughts of Damayantī, the Lord was very pleased.





TEXT 21





priyeṇa saṅgrathya vipakṣa-sannidhāv



upāhitāṁ vakṣasi pīvara-stanī



srajaṁ na kācid vijahau jalāvilāṁ



vasanti hi premṇi guṇā na vastuni



SYNONYMS



*priyeṇa*-by the lover; *saṅgrathya*-after stringing; *vipakṣa-sannidhau*-in the presence of an opposite party; *upāhitām*-placed; *vakṣasi*-on the chest; *pīvara-stanī*-having raised breasts; *srajam*-a garland; *na*-not; *kācit*-some beloved; *vijahau*-rejected; *jala-āvilām*-muddy; *vasanti*-reside; *hi*-because; *premṇi*-in love; *guṇāḥ*-attributes; *na*-not; *vastuni*-in the material things.



TRANSLATION



"A dear lover strung a garland and placed it on the shoulder of his beloved in the presence of her co-wives. She had raised breasts and was very beautiful, yet although the garland was tainted with mud, she did not reject it, for its value lay not in material things but in love."



PURPORT



This is a verse from the Kirātārjunīya by Bhāravī.





TEXT 22





dhaniyā-mauharīra taṇḍula guṇḍā kariyā



nāḍu bāndhiyāche cini-pāka kariyā



SYNONYMS



*dhaniyā*-of coriander seeds; *mauharīra*-of anise seeds; *taṇḍula*-grains; *guṇḍā kariyā*-grinding to a powder; *nāḍu bāndhiyāche*-rendered into laḍḍus; *cini*-pāka kariyā-cooking with sugar.



TRANSLATION



Damayantī powdered coriander and anise seeds, cooked them with sugar and made them into small sweetmeats that were shaped like small balls.





TEXT 23





śuṇṭhi-khaṇḍa nāḍu, āra āma-pitta-hara



pṛthak pṛthak bāndhi' vastrera kuthalī bhitara



SYNONYMS



*śuṇṭhi*-khaṇḍa nāḍu-sweetmeat balls made with dried ginger; *āra*-and; *āma-pitta-hara*-which removes mucus caused by too much bile; *pṛthak pṛthak*-separately; *bāndhi'*-packaging; *vastrera*-of cloth; *kuthalī*-small bags; *bhitara*-within.



TRANSLATION



She made balls of sweetmeats with dried ginger to remove mucus caused by too much bile. She put all these preparations separately into small cloth bags.





TEXT 24





koli-śuṇṭhi, koli-cūrṇa, koli-khaṇḍa āra



kata nāma la-iba, śata-prakāra 'ācāra'



SYNONYMS



*koli-śuṇṭhi*-dried ginger and berries; *koli*-cūrṇa-powder of berries; *koli*-khaṇḍa-another preparation of berries; *āra*-and; *kata nāma*-how many names; *la-iba*-I shall call; *śata-prakāra*-a hundred varieties; *ācāra*-condiments and pickles.



TRANSLATION



She made a hundred varieties of condiments and pickles. She also made koli-śuṇṭhi, koli-cūrṇa, koli-khaṇḍa and many other preparations. How many should I name?





TEXT 25





nārikela-khaṇḍa nāḍu, āra nāḍu gaṅgā-jala



cira-sthāyī khaṇḍa-vikāra karilā sakala



SYNONYMS



*nārikela*-khaṇḍa nāḍu-sweetmeat balls made with coconut powder; *āra*-and; *nāḍu gaṅgā-jala*-a sweetmeat ball as white as Ganges water; *cira*-sthāyi-long-lasting; *khaṇḍa*-vikāra-modified forms of sugar-candy sweets; *karilā*-made; *sakala*-all.



TRANSLATION



She made many sweetmeats shaped like balls. Some were made with powdered coconut, and others looked as white as the water of the Ganges. In this way she made many varieties of long-lasting sugar confections.





TEXT 26





cira-sthāyī kṣīra-sāra, maṇḍādi-vikāra



amṛta-karpūra ādi aneka prakāra



SYNONYMS



*cira*-sthāyī-long-lasting; *kṣīra*-sāra-cheese; *maṇḍādi*-vikāra-varieties of sweetmeats made from maṇḍa, or milk and cream; *amṛta-karpūra*-a preparation made with milk and camphor; *ādi*-and others; *aneka prakāra*-many varieties.



TRANSLATION



She made long-lasting cheese, many varieties of sweetmeats with milk and cream, and many other varied preparations, such as amṛta-karpūra.





TEXT 27





śālikācuṭi-dhānyera 'ātapa' ciḍā kari'



nūtana-vastrera baḍa kuthalī saba bhari'



SYNONYMS



*śālikācuṭi-dhānyera*-of a kind of fine rice; *ātapa*-dried in the sunshine; *ciḍā kari'*-making flat rice; *nūtana-vastrera*-of new cloth; *baḍa kuthalī*-a large bag; *saba*-all; *bhari'*-filling.



TRANSLATION



She made flat rice from fine, unboiled, śāli paddy and filled a large bag made of new cloth.





TEXT 28





kateka ciḍā huḍum kari' ghṛtete bhājiyā



cini-pāke nāḍu kailā karpūrādi diyā



SYNONYMS



*kateka ciḍā*-some of the flat rice; *huḍum kari'*-making into puffed rice; *ghṛtete bhājiyā*-frying in ghee; *cini-pāke*-by cooking in sugar juice; *nāḍu kailā*-made into round balls; *karpūra-ādi diyā*-mixing with camphor and other ingredients.



TRANSLATION



She made some of the flat rice into puffed rice, fried it in ghee, cooked it in sugar juice, mixed in some camphor and rolled it into balls.





TEXTS 29-30





śāli-dhānyera taṇḍula-bhājā cūrṇa kariyā



ghṛta-sikta cūrṇa kailā cini-pāka diyā



karpūra, marica, lavaṅga, elāci, rasavāsa



cūrṇa diyā nāḍu kailā parama suvāsa



SYNONYMS



*śāli-dhānyera*-of rice of a fine quality; *taṇḍula*-the grains; *bhājā*-being fried; *cūrṇa kariyā*-making it into a powder; *ghṛta*-sikta-moistened with ghee; *cūrṇa*-the powder; *kailā*-made; *cini-pāka diyā*-by cooking with sugar; *karpūra*-camphor; *marica*-black pepper; *lavaṅga*-cloves; *elāci*-cardamom; *rasa-vāsa*-and other spices; *cūrṇa*-to the powder; *diyā*-adding; *nāḍu*-round sweetmeats; *kailā*-made; *parama su-vāsa*-very palatable.



TRANSLATION



She powdered fried grains of fine rice, moistened the powder with ghee and cooked it in a solution of sugar. Then she added camphor, black pepper, cloves, cardamom and other spices and rolled it into balls that were very palatable and aromatic.





TEXT 31





śāli-dhānyera kha-i punaḥ ghṛtete bhājiyā



cini-pāka ukhḍā kailā karpūrādi diyā



SYNONYMS



*śāli*-dhānyera kha-i-parched rice from fine paddy; *punaḥ*-again; *ghṛtete bhājiyā*-frying with ghee; *cini*-pāka-boiling with sugar juice; *ukhḍā*-of the name ukhḍā; *kailā*-made; *karpūra-ādi diyā*-mixing with camphor.



TRANSLATION



She took parched rice from fine paddy, fried it in ghee, cooked it in a sugar solution, mixed in some camphor and thus made a preparation called ukhḍā or muḍki.





TEXT 32





phuṭkalāi cūrṇa kari' ghṛte bhājāila



cini-pāke karpūrādi diyā nāḍu kaila



SYNONYMS



*phuṭkalāi*-fused peas fried in ghee and soaked in sugar juice; *cūrṇa kari'*-making into powder; *ghṛte bhājāila*-fried with ghee; *cini*-pāke-cooking with sugar; *karpūra-ādi*-camphor and other ingredients; *diyā*-adding; *nāḍu kaila*-made round sweetmeat balls.



TRANSLATION



Another variety of sweet was made with fused peas that were powdered, fried in ghee and then cooked in sugar juice. Camphor was mixed in, and then the sweet was rolled into a ball.





TEXT 33





kahite nā jāni nāma e-janme yāhāra



aiche nānā bhakṣya-dravya sahasra-prakāra



SYNONYMS



*kahite nā jāni*-I cannot speak; *nāma*-the names; *e-janme*-in this life; *yāhāra*-of which; *aiche*-similar; *nānā*-many; *bhakṣya*-dravya-eatables; *sahasra*-prakāra-hundreds and thousands of varieties.



TRANSLATION



I could not mention the names of all these wonderful eatables, even in a lifetime. Damayantī made hundreds and thousands of varieties.





TEXT 34





rāghavera ājñā, āra karena damayantī



duṅhāra prabhute sneha parama-bhakati



SYNONYMS



*rāghavera ājñā*-the order of Rāghava Paṇḍita; *āra*-and; *karena*-executes; *damayantī*-Damayantī; *duṅhāra*-of both of them; *prabhute*-unto Śrī Caitanya Mahāprabhu; *sneha*-affection; *parama*-bhakati-highly developed devotional service.



TRANSLATION



Damayantī made all these preparations following the order of her brother, Rāghava Paṇḍita. Both of them had unlimited affection for Śrī Caitanya Mahāprabhu and were advanced in devotional service.





TEXT 35





gaṅgā-mṛttikā āni' vastrete chāniyā



pāṅpaḍi kariyā dilā gandha-dravya diyā



SYNONYMS



*gaṅgā*-mṛttikā-dirt from the River Ganges; *āni'*-bringing; *vastrete*-through a cloth; *chāniyā*-pressing; *pāṅpaḍi kariyā dilā*-made into small balls; *gandha*-dravya diyā-mixing with aromatic agents.



TRANSLATION



Damayantī took earth from the Ganges, dried it, powdered it, strained it through a fine cloth, mixed in aromatic ingredients and rolled it into small balls.





TEXT 36





pātala mṛt-pātre sandhānādi bhari'



āra saba vastu bhare vastrera kuthalī



SYNONYMS



*pātala*-thin; *mṛt-pātre*-in pots of earth; *sandhāna-ādi*-condiments and other items; *bhari'*-filling; *āra*-other; *saba*-all; *vastu*-things; *bhare*-filled; *vastrera kuthalī*-small bags of cloth.



TRANSLATION



The condiments and similar items were put into thin earthen pots, and everything else was put into small cloth bags.





TEXT 37





sāmānya jhāli haite dviguṇa jhāli kailā



pāripāṭi kari' saba jhāli bharāilā



SYNONYMS



*sāmānya*-small; *jhāli*-bags; *haite*-from; *dvi*-guṇa-twice as big; *jhāli*-bags; *kailā*-made; *pāripāṭi kari'*-with great attention; *saba jhāli*-all the bags; *bharāilā*-she filled.



TRANSLATION



From small bags Damayantī made bags that were twice as large. Then with great attention she filled all the large ones with the small ones.





TEXT 38





jhāli bāndhi' mohara dila āgraha kariyā



tina bojhāri jhāli vahe krama kariyā



SYNONYMS



*jhāli bāndhi'*-binding the bags; *mohara dila*-she sealed; *āgraha kariyā*-with great attention; *tina bojhāri*-three carriers; *jhāli vahe*-carried the bags; *krama kariyā*-one after another.



TRANSLATION



She then wrapped and sealed each and every bag with great attention. The bags were carried by three bearers, one after another.





TEXT 39





saṅkṣepe kahiluṅ ei jhālira vicāra



'rāghavera jhāli' bali' vikhyāti yāhāra



SYNONYMS



*saṅkṣepe*-in brief; *kahiluṅ*-l have spoken; *ei jhālira*-of these bags; *vicāra*-the description; *rāghavera jhāli*-the bags of Rāghava; *bali'*-as; *vikhyāti*-the fame; *yāhāra*-of which.



TRANSLATION



Thus I have briefly described the bags that have become famous as rāghavera jhāli.





TEXT 40





jhālira upara 'munsiba' makaradhvaja-kara



prāṇa-rūpe jhāli rākhe hañā tatpara



SYNONYMS



*jhālira upara*-upon the bags; *munsiba*-the superintendent; *makaradhvaja*-kara-Makaradhvaja Kara; *prāṇa*-rūpe-like his life; *jhāli rākhe*-he keeps the bags; *hañā tatpara*-with great attention.



TRANSLATION



The superintendent for all those bags was Makaradhvaja Kara, who kept them with great attention like his very life.





TEXT 41





ei-mate vaiṣṇava saba nīlācale āilā



daive jagannāthera se dina jala-līlā



SYNONYMS



*ei-mate*-in this way; *vaiṣṇava saba*-all the Vaiṣṇavas; *nīlācale āilā*-came to Nīlācala; *daive*-by chance; *jagannāthera*-of Lord Jagannātha; *se dina*-that day; *jala*-līlā-pastimes in the water.



TRANSLATION



Thus all the Vaiṣṇavas from Bengal went to Jagannātha Purī. By chance, they arrived on the day when Lord Jagannātha performs pastimes in the water.





TEXT 42





narendrera jale 'govinda' naukāte caḍiyā



jala-krīḍā kare saba bhakta-gaṇa lañā



SYNONYMS



*narendrera jale*-upon the water of the lake known as Narendra-sarovara; *govinda*-Lord Govinda; *naukāte caḍiyā*-getting aboard a boat; *jala*-krīḍā kare-displays His water pastimes; *saba bhakta-gaṇa*-all the devotees; *lañā*-taking.



TRANSLATION



Boarding a boat in the waters of Narendra-sarovara, Lord Govinda performed His water pastimes with all the devotees.





TEXT 43





sei-kāle mahāprabhu bhakta-gaṇa-saṅge



narendre āilā dekhite jala-keli-raṅge



SYNONYMS



*sei*-kāle-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhakta*-gaṇa-saṅge-with His devotees; *narendre āilā*-arrived at the Narendra Lake; *dekhite*-to see; *jala-keli*-the pastimes on the water; *raṅge*-in great jubilation.



TRANSLATION



Then Śrī Caitanya Mahāprabhu arrived with His personal associates to see the jubilant pastimes of Lord Jagannātha in the Narendra-sarovara.





TEXT 44





sei-kāle āilā saba gauḍera bhakta-gaṇa



narendrete prabhu-saṅge ha-ila milana



SYNONYMS



*sei*-kāle-at the same time; *āilā*-arrived; *saba*-all; *gauḍera bhakta-gaṇa*-the devotees from Bengal; *narendrete*-at the lake known as Narendra-sarovara; *prabhu*-saṅge-with Lord Śrī Caitanya Mahāprabhu; *ha*-ila milana-there was a meeting.



TRANSLATION



At the same time, all the devotees from Bengal arrived at the lake and had a great meeting with the Lord.





TEXT 45





bhakta-gaṇa paḍe āsi' prabhura caraṇe



uṭhāñā prabhu sabāre kailā āliṅgane



SYNONYMS



*bhakta-gaṇa*-the devotees; *paḍe*-fell; *āsi'*-coming; *prabhura caraṇe*-at the lotus feet of Śrī Caitanya Mahāprabhu; *uṭhāñā*-getting them up; *prabhu*-Śrī Caitanya Mahāprabhu; *sabāre*-all of them; *kailā āliṅgane*-embraced.



TRANSLATION



All the devotees immediately fell at the lotus feet of Śrī Caitanya Mahāprabhu, and the Lord lifted and embraced every one of them.





TEXT 46





gauḍīyā-sampradāya saba karena kīrtana



prabhura milane uṭhe premera krandana



SYNONYMS



*gauḍīyā-sampradāya*-of the group of Vaiṣṇavas from Bengal; *saba*-all; *karena kīrtana*-perform congregational chanting; *prabhura milane*-upon meeting Śrī Caitanya Mahāprabhu; *uṭhe*-rise; *premera krandana*-crying in ecstatic love.



TRANSLATION



The Gauḍīya-sampradāya, consisting of all the devotees from Bengal, began congregational chanting. When they met the Lord, they began to cry loudly in ecstatic love.





TEXT 47





jala-krīḍā, vādya, gīta, nartana, kīrtana



mahā-kolāhala tīre, salile khelana



SYNONYMS



*jala-krīḍā*-the pastimes in the water; *vādya*-musical vibration; *gīta*-singing; *nartana*-dancing; *kīrtana*-chanting; *mahā*-kolāhala-tumultuous sound; *tīre*-on the bank; *salile*-in the water; *khelana*-sporting.



TRANSLATION



Because of the pastimes in the water, there was great jubilation on the shore, with music, singing, chanting, dancing and tumultuous crying.





TEXT 48





gauḍīyā-saṅkīrtane āra rodana miliyā



mahā-kolāhala haila brahmāṇḍa bhariyā



SYNONYMS



*gauḍīyā*-saṅkīrtane-congregational chanting by the Gauḍīya Vaiṣṇavas; *āra*-and; *rodana*-crying; *miliyā*-mixing; *mahā-kolāhala*-a great, tumultuous sound vibration; *haila*-there was; *brahmāṇḍa*-the universe; *bhariyā*-filling.



TRANSLATION



The chanting and crying of the Gauḍīya Vaiṣṇavas mixed and created a tumultuous sound vibration that filled the entire universe.





TEXT 49





saba bhakta lañā prabhu nāmilena jale



sabā lañā jala-krīḍā karena kutūhale



SYNONYMS



*saba bhakta*-all the devotees; *lañā*-taking; *prabhu*-Śrī Caitanya Mahāprabhu; *nāmilena jale*-got down in the water; *sabā lañā*-taking all of them; *jala*-krīḍā-activities in the water; *karena*-performs; *kutūhale*-in great jubilation.



TRANSLATION



Śrī Caitanya Mahāprabhu entered the water with His devotees and began His pastimes with them in great jubilation.





TEXT 50





prabhura ei jala-krīḍā dāsa-vṛndāvana



'caitanya-maṅgale' vistāri' kariyāchena varṇana



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *ei*-these; *jala*-krīḍā-activities in the water; *dāsa*-vṛndāvana-Vṛndāvana dāsa Ṭhākura; *caitanya-maṅgale*-in his book Caitanya-maṅgala, now known as Caitanya-bhāgavata; *vistāri'*-describing in detail; *kariyāchena varṇana*-has narrated.



TRANSLATION



In his *Caitanya-maṅgala* [now known as *Caitanya-bhāgavata*], Vṛndāvana dāsa Ṭhākura has given a detailed description of the activities the Lord performed in the water.





TEXT 51





punaḥ ihāṅ varṇile punarukti haya



vyartha likhana haya, āra grantha bāḍaya



SYNONYMS



*punaḥ*-again; *ihāṅ*-here; *varṇile*-if I describe; *punaḥ-ukti haya*-it will be repetition; *vyartha*-useless; *likhana*-writing; *haya*-is; *āra*-and; *grantha bāḍaya*-increases the volume of the book.



TRANSLATION



There is no use describing here the activities of the Lord again. It would simply be repetitious and would increase the size of this book.





TEXT 52





jala-līlā kari' govinda calilā ālaya



nija-gaṇa lañā prabhu gelā devālaya



SYNONYMS



*jala*-līlā kari'-after finishing the pastimes on the water; *govinda*-Lord Jagannātha in His moving form as Govinda; *calilā ālaya*-returned to His place; *nija*-gaṇa-His devotees; *lañā*-taking; *prabhu*-Śrī Caitanya Mahāprabhu; *gelā*-went; *deva-ālaya*-to the temple.



TRANSLATION



After concluding His pastimes in the water, Lord Govinda returned to His residence. Then Śrī Caitanya Mahāprabhu went to the temple, taking all His devotees with Him.



PURPORT



The Deity referred to herein as Govinda is the vijaya-vigraha in the temple of Jagannātha. When there is a need to take Jagannātha somewhere, the vijaya-vigraha is taken because the body of Jagannātha is very heavy. The vijaya-vigraha in the Jagannātha temple is known as Govinda. For the pastimes in the Narendrasarovara, the vijaya-vigraha was carried there instead of Lord Jagannātha.





TEXT 53





jagannātha dekhi' punaḥ nija-ghare āilā



prasāda ānāñā bhakta-gaṇe khāoyāilā



SYNONYMS



*jagannātha dekhi'*-after seeing Lord Jagannātha; *punaḥ*-again; *nija-ghare*-to His residence; *āilā*-returned; *prasāda*-prasāda; *ānāñā*-causing to be brought; *bhakta*-gaṇe khāoyāilā-fed the devotees.



TRANSLATION



When Śrī Caitanya Mahāprabhu returned to His residence after visiting the temple of Jagannātha, He asked for a large quantity of Lord Jagannātha's prasāda, which He then distributed among His devotees so that they could eat sumptuously.





TEXT 54





iṣṭa-goṣṭhī sabā lañā kata-kṣaṇa kailā



nija nija pūrva-vāsāya sabāya pāṭhāilā



SYNONYMS



*iṣṭa*-goṣṭhī-discussion of spiritual matters; *sabā lañā*-taking all the devotees; *kata-kṣaṇa*-for some time; *kailā*-did; *nija nija*-respective; *pūrva-vāsāya*-to the former residences; *sabāya*-all; *pāṭhāilā*-He sent.



TRANSLATION



After talking with all the devotees for some time, Śrī Caitanya Mahāprabhu asked them to occupy the individual residences in which they had lived the previous year.





TEXT 55





govinda-ṭhāñi rāghava jhāli samarpilā



bhojana-gṛhera koṇe jhāli govinda rākhilā



SYNONYMS



*govinda-ṭhāñi*-in charge of Govinda; *rāghava*-Rāghava Paṇḍita; *jhāli*-the jhāli, the bags of eatables; *samarpilā*-delivered; *bhojana-gṛhera*-of the dining room; *koṇe*-in the corner; *jhāli*-the bags; *govinda*-Govinda; *rākhilā*-kept.



TRANSLATION



Rāghava Paṇḍita delivered the bags of eatables to Govinda, who kept them in a corner of the dining room.





TEXT 56





pūrva-vatsarera jhāli ājāḍa kariyā



dravya bharibāre rākhe anya gṛhe lañā



SYNONYMS



*pūrva-vatsarera*-of the previous year; *jhāli*-bags; *ājāḍa kariyā*-emptying; *dravya bharibāre*-to fill with goods; *rākhe*-keeps; *anya gṛhe*-to another room; *lañā*-taking.



TRANSLATION



Govinda thoroughly emptied the bags from the previous year and kept them in another room to fill them with other goods.





TEXT 57





āra dina mahāprabhu nija-gaṇa lañā



jagannātha dekhilena śayyotthāne yāñā



SYNONYMS



*āra dina*-the next day; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *nija*-gaṇa lañā-accompanied by His personal devotees; *jagannātha dekhilena*-saw Lord Jagannātha; *śayyā*-utthāne-at the time of rising early from bed; *yāñā*-going.



TRANSLATION



The next day, Śrī Caitanya Mahāprabhu went with His personal devotees to see Lord Jagannātha when Lord Jagannātha arose early in the morning.





TEXT 58





beḍā-saṅkīrtana tāhāṅ ārambha karilā



sāta-sampradāya tabe gāite lāgilā



SYNONYMS



*beḍā*-saṅkīrtana-surrounding congregational chanting; *tāhāṅ*-there; *ārambha karilā*-began; *sāta*-sampradāya-seven groups; *tabe*-thereupon; *gāite lāgilā*-began to chant.



TRANSLATION



After seeing Lord Jagannātha, Śrī Caitanya Mahāprabhu began His all-encompassing saṅkīrtana. He formed seven groups, which then began to chant.



PURPORT



For an explanation of the beḍā-saṅkīrtana, one may refer to *Madhya-līlā*, Chapter Eleven, verses 215-238.





TEXT 59





sāta-sampradāye nṛtya kare sāta jana



advaita ācārya, āra prabhu-nityānanda



SYNONYMS



*sāta-sampradāye*-in the seven groups; *nṛtya kare*-danced; *sāta jana*-seven persons; *advaita ācārya*-Advaita Ācārya; *āra*-and; *prabhu-nityānanda*-Lord Nityānanda.



TRANSLATION



In each of the seven groups was a principal dancer like Advaita Ācārya and Lord Nityānanda.





TEXT 60





vakreśvara, acyutānanda, paṇḍita-śrīvāsa



satyarāja-khāṅna, āra narahari-dāsa



SYNONYMS



*vakreśvara*-Vakreśvara; *acyutānanda*-Acyutānanda; *paṇḍita-śrīvāsa*-Paṇḍita Śrīvāsa; *satyarāja*-khāṅna-Satyarāja Khān; *āra*-and; *narahari*-dāsa-Narahari dāsa.



TRANSLATION



The dancers in the other groups were Vakreśvara Paṇḍita, Acyutānanda, Paṇḍita Śrīvāsa, Satyarāja Khān and Narahari dāsa.





TEXT 61





sāta-sampradāye prabhu karena bhramaṇa



'mora sampradāye prabhu'--aiche sabāra mana



SYNONYMS



*sāta-sampradāye*-in the seven groups; *prabhu*-Śrī Caitanya Mahāprabhu; *karena bhramaṇa*-wanders; *mora sampradāye prabhu*-Śrī Caitanya Mahāprabhu is in our group; *aiche*-in this way; *sabāra mana*-everyone was thinking.



TRANSLATION



As Śrī Caitanya Mahāprabhu walked from one group to another inspecting them, the men in each group thought,"The Lord is within our group."





TEXT 62





saṅkīrtana-kolāhale ākāśa bhedila



saba jagannātha-vāsī dekhite āila



SYNONYMS



*saṅkīrtana*-kolāhale-tumultuous roaring of congregational chanting; *ākāśa bhedila*-filled the sky; *saba*-all; *jagannātha-vāsī*-the inhabitants of Jagannātha Purī; *dekhite āila*-came to see.



TRANSLATION



The congregational chanting made a tumultuous roar that filled the sky. All the inhabitants of Jagannātha Purī came to see the kīrtana.





TEXT 63





rājā āsi' dūre dekhe nija-gaṇa lañā



rāja-patnī saba dekhe aṭṭālī caḍiyā



SYNONYMS



*rājā*-the King; *āsi'*-coming; *dūre*-from a distant place; *dekhe*-sees; *nija*-gaṇa lañā-accompanied by his personal staff; *rāja-patnī*-the queens; *saba*-all; *dekhe*-see; *aṭṭālī caḍiyā*-going up high in the palace.



TRANSLATION



Accompanied by his personal staff, the King also came there and watched from a distance, and all the queens watched from the elevated parts of the palace.





TEXT 64





kīrtana-āṭope pṛthivī kare ṭalamala



'hari-dhvani' kare loka, haila kolāhala



SYNONYMS



*kīrtana-āṭope*-by the force of congregational chanting; *pṛthivī*-the whole world; *kare ṭalamala*-trembles; *hari*-dhvani kare-chanted the transcendental sound Hari; *loka*-people in general; *haila*-there was; *kolāhala*-a tumultuous sound.



TRANSLATION



Due to the forceful vibration of kīrtana, the entire world began trembling. When everyone chanted the holy name, they made a tumultuous sound.





TEXT 65





ei-mata kata-kṣaṇa karāilā kīrtana



āpane nācite tabe prabhura haila mana



SYNONYMS



*ei-mata*-in this way; *kata-kṣaṇa*-for some time; *karāilā kīrtana*-caused kīrtana to be performed; *āpane*-personally; *nācite*-to dance; *tabe*-then; *prabhura haila mana*-Śrī Caitanya Mahāprabhu desired.



TRANSLATION



In this way the Lord had congregational chanting performed for some time, and then He Himself desired to dance.





TEXT 66





sāta-dike sāta-sampradāya gāya, bājāya



madhye mahā-premāveśe nāce gaura-rāya



SYNONYMS



*sāta-dike*-in seven directions; *sāta-sampradāya*-the seven groups; *gāya*-chant; *bājāya*-play on the mṛdaṅga; *madhye*-in the center; *mahā-premāveśe*-in great ecstatic love of Kṛṣṇa; *nāce*-dances; *gaura-rāya*-Śrī Caitanya Mahāprabhu.



TRANSLATION



The seven groups began chanting and beating their drums in seven directions, and Śrī Caitanya Mahāprabhu began dancing in the center in great ecstatic love.





TEXT 67





uḍiyā-pada mahāprabhura mane smṛti haila



svarūpere sei pada gāite ājñā dila



SYNONYMS



*uḍiyā-pada*-a line of a song in the language of Orissa; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *mane*-in the mind; *smṛti haila*-was remembered; *svarūpere*-unto Svarūpa Dāmodara Gosvāmī; *sei pada*-that special line; *gāite*-to sing; *ājñā dila*-ordered.



TRANSLATION



Śrī Caitanya Mahāprabhu remembered a line in the Orissan language and ordered Svarūpa Dāmodara to sing it.





TEXT 68





"jagamohana-pari-muṇḍā yāu"



SYNONYMS



*jagamohana*-the kīrtana hall known as Jagamohana; *pari*-in; *muṇḍā*-my head; *yāu*-let it be offered.



TRANSLATION



"Let my head fall at the feet of Jagannātha in the kīrtana hall known as Jagamohana."





TEXT 69





ei pade nṛtya karena parama-āveśe



saba-loka caudike prabhura prema-jale bhāse



SYNONYMS



*ei pade*-by this line; *nṛtya karena*-dances; *parama-āveśe*-in great ecstatic love; *saba-loka*-all people; *cau-dike*-in all four directions; *prabhura*-of Śrī Caitanya Mahāprabhu; *prema-jale*-in tears of love; *bhāse*-float.



TRANSLATION



Simply because of this line, Śrī Caitanya Mahāprabhu was dancing in greatly ecstatic love. People all around Him floated in the water of His tears.





TEXT 70





'bol 'bol' balena prabhu śrī-bāhu tuliyā



hari-dhvani kare loka ānande bhāsiyā



SYNONYMS



*bol*-chant; *bol*-chant; *balena*-said; *prabhu*-the Lord; *śrī*-bāhu-His transcendental arms; *tuliyā*-raising; *hari*-dhvani kare-chanted the holy name Hari; *loka*-people; *ānande bhāsiyā*-floating in transcendental bliss.



TRANSLATION



Raising His two arms, the Lord said, "Chant! Chant!" Floating in transcendental bliss, the people responded by chanting the holy name of Hari.





TEXT 71





prabhu paḍi' mūrchā yāya, śvāsa nāhi āra



ācambite uṭhe prabhu kariyā huṅkāra



SYNONYMS



*prabhu*-the Lord; *paḍi'*-falling down; *mūrchā yāya*-became unconscious; *śvāsa nāhi*-there was no breathing; *āra*-and; *ācambite*-suddenly; *uṭhe*-stands up; *prabhu*-Śrī Caitanya Mahāprabhu; *kariyā huṅkāra*-making a loud sound.



TRANSLATION



The Lord fell to the ground unconscious, not even breathing. Then suddenly He stood up, making a loud sound.





TEXT 72





saghana pulaka,--yena śimulera taru



kabhu praphullita aṅga, kabhu haya saru



SYNONYMS



*sa*-ghana-constant; *pulaka*-standing of the hairs of the body; *yena*-like; *śimulera taru*-the śimula tree; *kabhu*-sometimes; *praphullita*-swollen; *aṅga*-body; *kabhu*-sometimes; *haya*-is; *saru*-lean and thin.



TRANSLATION



The hairs on His body constantly stood up like the thorns on a śimula tree. Sometimes His body was swollen and sometimes lean and thin.





TEXT 73





prati roma-kūpe haya prasveda, raktodgama



jaja' 'gaga' 'pari' 'mumu'--gadgada vacana



SYNONYMS



*prati roma-kūpe*-in every hole of the hair; *haya*-there was; *prasveda*-perspiration; *rakta-udgama*-a profusion of blood; *jaja gaga pari mumu*-the sounds "jaja gaga pari mumu"; *gadgada*-faltering; *vacana*-words.



TRANSLATION



He bled and perspired from every pore of His body. His voice faltered. Unable to say the line properly, He uttered only, "jaja gaga pari mumu."





TEXT 74





eka eka danta yena pṛthak pṛthak naḍe



aiche naḍe danta,--yena bhūme khasi' paḍe



SYNONYMS



*eka eka*-each and every; *danta*-tooth; *yena*-as if; *pṛthak pṛthak*-separately; *naḍe*-shakes; *aiche*-like that; *naḍe*-shake; *danta*-the teeth; *yena*-as if; *bhūme*-on the ground; *khasi'*-becoming loose; *paḍe*-fall.



TRANSLATION



All His teeth shook, as if each were separate from the others. Indeed, they seemed about to fall to the ground.





TEXT 75





kṣaṇe kṣaṇe bāḍe prabhura ānanda-āveśa



tṛtīya prahara ha-ila, nṛtya nahe śeṣa



SYNONYMS



*kṣaṇe kṣaṇe*-at every moment; *bāḍe*-increases; *prabhura*-of Śrī Caitanya Mahāprabhu; *ānanda-āveśa*-transcendental bliss; *tṛtīya prahara*-midafternoon; *ha*-ila-there was; *nṛtya*-the dancing; *nahe śeṣa*-did not end.



TRANSLATION



His transcendental bliss increased at every moment. Therefore even by midafternoon the dancing had not ended.





TEXT 76





saba lokera uthalila ānanda-sāgara



saba loka pāsarila deha-ātma-ghara



SYNONYMS



*saba lokera*-of every person; *uthalila*-overflowed; *ānanda-sāgara*-the ocean of transcendental bliss; *saba loka*-every person; *pāsarila*-forgot; *deha*-body; *ātma*-mind; *ghara*-home.



TRANSLATION



The ocean of transcendental bliss overflowed, and everyone present forgot his body, mind and home.





TEXT 77





tabe nityānanda prabhu sṛjilā upāya



krame-krame kīrtanīyā rākhila sabāya



SYNONYMS



*tabe*-at that time; *nityānanda*-Lord Nityānanda; *prabhu*-the Lord; *sṛjilā upāya*-made a device; *krame-krame*-by and by; *kīrtanīyā*-the chanters; *rākhila*-stopped; *sabāya*-all.



TRANSLATION



Then Lord Nityānanda found a way to end the kīrtana. He gradually stopped all the chanters.





TEXT 78





svarūpera saṅge mātra eka sampradāya



svarūpera saṅge seha manda-svara gāya



SYNONYMS



*svarūpera saṅge*-with Svarūpa Dāmodara; *mātra*-only; *eka*-one; *sampradāya*-group; *svarūpera saṅge*-with Svarūpa Dāmodara; *seha*-they; *manda-svara*-very softly; *gāya*-chanted.



TRANSLATION



Thus only one group continued chanting with Svarūpa Dāmodara, and they chanted very softly.





TEXT 79





kolāhala nāhi, prabhura kichu bāhya haila



tabe nityānanda sabāra śrama jānāila



SYNONYMS



*kolāhala*-tumultuous sound; *nāhi*-there was not; *prabhura*-of Śrī Caitanya Mahāprabhu; *kichu*-some; *bāhya*-external consciousness; *haila*-there was; *tabe*-at that time; *nityānanda*-Lord Nityānanda; *sabāra*-of all of them; *śrama*-fatigue; *jānāila*-informed.



TRANSLATION



When there was no longer a tumultuous sound, Śrī Caitanya Mahāprabhu returned to consciousness. Then Nityānanda Prabhu informed Him of the fatigue of the chanters and dancers.





TEXT 80





bhakta-śrama jāni' kailā kīrtana samāpana



sabā lañā āsi' kailā samudre snapana



SYNONYMS



*bhakta-śrama*-the fatigue of the devotees; *jāni'*-understanding; *kailā*-performed; *kīrtana samāpana*-ending the chanting; *sabā lañā āsi'*-accompanied by all of them; *kailā*-did; *samudre*-in the sea; *snapana*-bathing.



TRANSLATION



Understanding the fatigue of the devotees, Śrī Caitanya Mahāprabhu stopped the congregational chanting. Then He bathed in the sea, accompanied by them all.





TEXT 81





saba lañā prabhu kailā prasāda bhojana



sabāre vidāya dilā karite śayana



SYNONYMS



*saba lañā*-with all of them; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā*-performed; *prasāda bhojana*-taking prasāda; *sabāre*-to everyone; *vidāya dilā*-bade farewell; *karite śayana*-to take rest.



TRANSLATION



Then Śrī Caitanya Mahāprabhu took prasāda with all of them and then asked them to return to their dwellings and take rest.





TEXT 82





gambhīrāra dvāre karena āpane śayana



govinda āsiyā kare pāda-samvāhana



SYNONYMS



*gambhīrāra dvāre*-at the door of the Gambhīrā, the small room within the room; *karena*-does; *āpane*-personally; *śayana*-lying down; *govinda*-His personal servant Govinda; *āsiyā*-coming; *kare*-performs; *pāda*-samvāhana-massaging the legs.



TRANSLATION



Śrī Caitanya Mahāprabhu lay down at the door of the Gambhīrā, and Govinda came there to massage His legs.





TEXTS 83-84





sarva-kāla āche ei sudṛḍha 'niyama'



'prabhu yadi prasāda pāñā karena śayana



govinda āsiyā kare pāda-samvāhana



tabe yāi' prabhura 'śeṣa' karena bhojana'



SYNONYMS



*sarva-kāla*-all the time; *āche*-there is; *ei*-this; *su*-dṛḍha-hard-and-fast; *niyama*-regulation; *prabhu*-Śrī Caitanya Mahāprabhu; *yadi*-when; *prasāda pāñā*-after taking His meals; *karena śayana*-lies down; *govinda*-Govinda; *āsiyā*-coming; *kare*-performs; *pāda*-samvāhana-massaging the legs; *tabe*-thereafter; *yāi'*-going; *prabhura*-of Śrī Caitanya Mahāprabhu; *śeṣa*-the remnants of food; *karena bhojana*-eats.



TRANSLATION



It was a steady, long-standing rule that Śrī Caitanya Mahāprabhu would lie down to rest after lunch and Govinda would come to massage His legs. Then Govinda would honor the remnants of food left by Śrī Caitanya Mahāprabhu.





TEXT 85





saba dvāra yuḍi' prabhu kariyāchena śayana



bhitare yāite nāre, govinda kare nivedana



SYNONYMS



*saba dvāra*-the whole door; *yuḍi'*-occupying the space of; *prabhu*-Śrī Caitanya Mahāprabhu; *kariyāchena śayana*-was lying down; *bhitare*-within; *yāite nāre*-could not go; *govinda*-Govinda; *kare nivedana*-he requested.



TRANSLATION



This time when the Lord lay down, He occupied the entire doorway. Govinda could not enter the room, and therefore he made the following request.





TEXT 86





'eka-pāśa hao, more deha' bhitara yāite'



prabhu kahe,--'śakti nāhi aṅga cālāite'



SYNONYMS



*eka*-pāśa hao-kindly turn on one side; *more*-me; *deha'*-allow; *bhitara*-within; *yāite*-to go; *prabhu kahe*-Śrī Caitanya Mahāprabhu replied; *śakti*-strength; *nāhi*-there is not; *aṅga cālāite*-to move My body.



TRANSLATION



"Kindly turn on one side. Let me pass to enter the room." However, the Lord replied,"I don't have the strength to move My body."





TEXT 87





bāra bāra govinda kahe eka-dik ha-ite



prabhu kahe,--'aṅga āmi nāri cālāite'



SYNONYMS



*bāra bāra*-again and again; *govinda*-Govinda; *kahe*-requests; *eka-dik ha-ite*-to turn on one side; *prabhu kahe*-Śrī Caitanya Mahāprabhu replied; *aṅga*-My body; *āmi*-I; *nāri cālāite*-cannot move.



TRANSLATION



Govinda made his request again and again, but the Lord replied,"I cannot move My body."





TEXT 88





govinda kahe,--'karite cāhi pāda-samvāhana'



prabhu kahe,--'kara vā nā kara, yei laya tomāra mana'



SYNONYMS



*govinda kahe*-Govinda said; *karite*-to do; *cāhi*-I want; *pāda*-samvāhana-massaging Your legs; *prabhu kahe*-the Lord replied; *kara*-do; *vā*-or; *nā kara*-do not do; *yei*-whatever; *laya tomāra mana*-you decide.



TRANSLATION



Govinda repeatedly requested, "I want to massage Your legs," but the Lord said, "Do it or don't do it. It depends upon your mind."





TEXT 89





tabe govinda bahirvāsa tāṅra upare diyā



bhitara-ghare gelā mahāprabhure laṅghiyā



SYNONYMS



*tabe*-then; *govinda*-Govinda; *bahirvāsa*-outward wrapper; *tāṅra upare*-over Him; *diyā*-spreading; *bhitara*-ghare-within the room; *gelā*-went; *mahāprabhure laṅghiyā*-crossing Śrī Caitanya Mahāprabhu.



TRANSLATION



Then Govinda spread the Lord's wrapper over the Lord's body and in this way entered the room by crossing over Him.





TEXT 90





pāda-samvāhana kaila, kaṭi-pṛṣṭha cāpila



madhūra-mardane prabhura pariśrama gela



SYNONYMS



*pāda*-samvāhana-massaging of the legs; *kaila*-he performed; *kaṭi*-waist; *pṛṣṭha*-back; *cāpila*-pressed; *madhūra-mardane*-by mild pressing; *prabhura*-of Śrī Caitanya Mahāprabhu; *pariśrama*-fatigue; *gela*-went away.



TRANSLATION



Govinda massaged the Lord's legs as usual. He pressed the Lord's waist and back very softly, and thus all the Lord's fatigue went away.





TEXT 91





sukhe nidrā haila prabhura, govinda cāpe aṅga



daṇḍa-dui ba-i prabhura hailā nidrā-bhaṅga



SYNONYMS



*sukhe*-very nicely; *nidrā haila prabhura*-Śrī Caitanya Mahāprabhu slept; *govinda*-Govinda; *cāpe aṅga*-pressed the body; *daṇḍa*-dui bāi-after about forty-five minutes; *prabhura*-of Śrī Caitanya Mahāprabhu; *hailā*-there was; *nidrā*-bhaṅga-breaking of sleep.



TRANSLATION



As Govinda stroked His body, the Lord slept very nicely for about forty-five minutes, and then His sleep broke.





TEXT 92





govinde dekhiyā prabhu bale kruddha hañā



'āji kene eta-kṣaṇa āchis vasiyā?



SYNONYMS



*govinde dekhiyā*-seeing Govinda; *prabhu*-Śrī Caitanya Mahāprabhu; *bale*-said; *kruddha hañā*-in an angry mood; *āji*-today; *kene*-why; *eta-kṣaṇa*-for so long; *āchis*-have you been; *vasiyā*-sitting.



TRANSLATION



When Śrī Caitanya Mahāprabhu saw Govinda sitting by His side, He was somewhat angry."Why have you been sitting here for so long today?" the Lord asked.





TEXT 93





mora nidrā haile kene nā gelā prasāda khāite?'



govinda kahe--'dvāre śuilā, yāite nāhi pathe'



SYNONYMS



*mora nidrā haile*-when I fell asleep; *kene*-why; *nā gelā*-did you not go; *prasāda khāite*-to take your meal; *govinda kahe*-Govinda said; *dvāre*-the door; *śuilā*-You were blocking; *yāite*-to go; *nāhi pathe*-there is no passage.



TRANSLATION



"Why didn't you go to take your meal after I fell asleep?" the Lord asked. Govinda replied, "You were lying down, blocking the door, and there was no way to go."





TEXT 94





prabhu kahe,--'bhitare tabe āilā kemane?



taiche kene prasāda laite nā kailā gamane?'



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *bhitare*-inside; *tabe*-then; *āilā*-you came; *kemane*-how; *taiche*-in the same way; *kene*-why; *prasāda laite*-to take prasāda; *nā kailā gamane*-did you not go.



TRANSLATION



The Lord asked, "How did you enter the room? Why didn't you go out to take your lunch in the same way?"





TEXT 95





govinda kahe mane--"āmāra 'sevā' se 'niyama'



aparādha ha-uka, kibā narake gamana



SYNONYMS



*govinda kahe*-Govinda said; *mane*-within his mind; *āmāra sevā*-my service; *se niyama*-that is the regulation; *aparādha ha*-uka-let there be offenses; *kibā*-or; *narake*-to hell; *gamana*-going.



TRANSLATION



Govinda mentally replied, "My duty is to serve, even if I have to commit offenses or go to hell.





TEXT 96





'sevā' lāgi' koṭi 'aparādha' nāhi gaṇi



sva-nimitta 'aparādhābhāse' bhaya māni"



SYNONYMS



*sevā lāgi'*-for the matter of service; *koṭi aparādha*-ten million offenses; *nāhi gaṇi*-I do not care for; *sva-nimitta*-for my personal self; *aparādha-ābhāse*-by a glimpse of an offense; *bhaya māni*-I am afraid.



TRANSLATION



"I would not mind committing hundreds and thousands of offenses for the service of the Lord, but I greatly fear committing even a glimpse of an offense for my own self."





TEXT 97





eta saba mane kari' govinda rahilā



prabhu ye puchilā, tāra uttara nā dilā



SYNONYMS



*eta saba*-all this; *mane kari'*-thinking; *govinda rahilā*-Govinda kept silent; *prabhu*-Śrī Caitanya Mahāprabhu; *ye*-what; *puchilā*-inquired; *tāra*-of that; *uttara*-reply; *nā dilā*-did not give.



TRANSLATION



Thinking in this way, Govinda kept silent. He did not reply to the Lord's inquiry.





TEXT 98





pratyaha prabhura nidrāya yāna prasāda la-ite



se divasera śrama dekhi' lāgilā cāpite



SYNONYMS



*prati*-aha-daily; *prabhura nidrāya*-when the Lord was asleep; *yāna*-he goes; *prasāda la-ite*-to accept his lunch; *se divasera*-of that day; *śrama*-the weariness; *dekhi'*-seeing; *lāgilā cāpite*-began to press.



TRANSLATION



It was Govinda's practice to go take lunch when the Lord was asleep. On that day, however, seeing the Lord's weariness, Govinda continued massaging His body.





TEXT 99





yāiteha patha nāhi, yāibe kemane?



mahā-aparādha haya prabhura laṅghane



SYNONYMS



*yāiteha*-to go; *patha nāhi*-there was no passage; *yāibe kemane*-how would he go away; *mahā-aparādha*-a great offense; *haya*-there would be; *prabhura laṅghane*-to cross over the body of Śrī Caitanya Mahāprabhu.



TRANSLATION



There was no way to go. How could he leave? When he thought of crossing over the Lord's body, he considered it a great offense.





TEXT 100





ei saba haya bhakti-śāstra-sūkṣma marma



caitanyera kṛpāya jāne ei saba dharma



SYNONYMS



*ei saba*-all these; *haya*-are; *bhakti-śāstra*-of the system of devotional service; *sūkṣma marma*-finer principles; *caitanyera kṛpāya*-by the mercy of Śrī Caitanya Mahāprabhu; *jāne*-one can understand; *ei saba*-all these; *dharma*-principles of devotional service.



TRANSLATION



These are some of the finer points of etiquette in devotional service. Only one who has received the mercy of Śrī Caitanya Mahāprabhu can understand these principles.



PURPORT



Karmīs, fruitive workers, cannot understand the finer conclusions of devotional service because they accept only its ritualistic value but do not understand how devotional service satisfies the Supreme Personality of Godhead. The karmīs view the formalities as a means of advancing in religion, economic development, sensual satisfaction and liberation. Although these are only material results of following religious principles, the karmīs consider them everything. Such ritualistic activities are called karma. Karmīs who adopt devotional service very loosely and who therefore remain on the platform of material activities are called prākṛta-sahajiyās. They cannot understand how pure devotional service is rendered in paternal and conjugal love, for this can be understood only by the special mercy bestowed by Śrī Caitanya Mahāprabhu upon pure devotees.





TEXT 101





bhakta-guṇa prakāśite prabhu baḍa raṅgī



ei saba prakāśite kailā eta bhaṅgī



SYNONYMS



*bhakta-guṇa*-the attributes of the devotee; *prakāśite*-to manifest; *prabhu*-the Lord; *baḍa raṅgī*-very interested; *ei saba*-all these; *prakāśite*-to manifest; *kailā*-He performed; *eta*-such; *bhaṅgī*-incident.



TRANSLATION



The Lord is very interested in manifesting the exalted qualities of His devotees, and that is why He engineered this incident.





TEXT 102





saṅkṣepe kahiluṅ ei pari-muṇḍā-nṛtya



adyāpiha gāya yāhā caitanyera bhṛtya



SYNONYMS



*saṅkṣepe*-in brief; *kahiluṅ*-I have described; *ei*-this; *pari*-muṇḍā-nṛtya-dancing in the dancing hall of Jagannātha's temple; *adyāpiha*-even up-to-dately; *gāya*-sing about; *yāhā*-which; *caitanyera bhṛtya*-the servants of Śrī Caitanya Mahāprabhu.



TRANSLATION



Thus I have briefly described Śrī Caitanya Mahāprabhu's dancing in the hall of the Jagannātha temple. The servants of Śrī Caitanya Mahāprabhu sing about this dancing even now.





TEXT 103





ei-mata mahāprabhu lañā nija-gaṇa



guṇḍicā-gṛhera kailā kṣālana, mārjana



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *lañā nija*-gaṇa-accompanied by His personal associates; *guṇḍicā-gṛhera*-of the Guṇḍicā temple; *kailā*-performed; *kṣālana*-washing; *mārjana*-cleansing.



TRANSLATION



Accompanied by His personal associates, Śrī Caitanya Mahāprabhu washed and swept the Guṇḍicā temple, cleansing it as usual.





TEXT 104





pūrvavat kailā prabhu kīrtana, nartana



pūrvavat ṭoṭāya kailā vanya-bhojana



SYNONYMS



*pūrva*-vat-as previously; *kailā*-performed; *prabhu*-Śrī Caitanya Mahāprabhu; *kīrtana*-chanting; *nartana*-dancing; *pūrva*-vat-as previously; *ṭoṭāya*-in the garden; *kailā*-performed; *vanya*-bhojana-taking a picnic.



TRANSLATION



The Lord danced and chanted and then enjoyed a picnic in the garden as He had done before.





TEXT 105





pūrvavat ratha-āge karilā nartana



herā-pañcamī-yātrā kailā daraśana



SYNONYMS



*pūrva*-vat-as previously; *ratha-āge*-in front of the chariot; *karilā nartana*-performed dancing; *herā-pañcamī-yātrā*-the festival of Herā-pañcamī; *kailā daraśana*-He saw.



TRANSLATION



As previously, He danced in front of the Jagannātha cart and observed the festival of Herā-pañcamī.





TEXT 106





cāri-māsa varṣāya rahilā saba bhakta-gaṇa



janmāṣṭamī ādi yātrā kailā daraśana



SYNONYMS



*cāri-māsa*-for four months; *varṣāya*-of the rainy season; *rahilā*-stayed; *saba bhakta-gaṇa*-all the devotees; *janmāṣṭamī ādi yātrā*-festivals like Lord Kṛṣṇa's birth ceremony; *kailā daraśana*-observed.

TRANSLATION



All the devotees from Bengal stayed in Jagannātha Purī for the four months of the rainy season and observed many other ceremonies, such as the anniversary of Lord Kṛṣṇa's birth.





TEXT 107





pūrve yadi gauḍa ha-ite bhakta-gaṇa āila



prabhure kichu khāoyāite sabāra icchā haila



SYNONYMS



*pūrve*-formerly; *yadi*-when; *gauḍa ha*-ite-from Bengal; *bhakta-gaṇa āila*-the devotees arrived; *prabhure*-to Śrī Caitanya Mahāprabhu; *kichu*-something; *khāoyāite*-to feed; *sabāra icchā haila*-everyone desired.



TRANSLATION



Formerly, when all the devotees had arrived from Bengal, they all desired to give Śrī Caitanya Mahāprabhu something to eat.





TEXT 108





keha kona prasāda āni' deya govinda-ṭhāñi



'ihā yena avaśya bhakṣaṇa karena gosāñi'



SYNONYMS



*keha*-someone; *kona prasāda*-some variety of prasāda; *āni'*-bringing; *deya*-delivers; *govinda-ṭhāñi*-to Govinda; *ihā*-this; *yena*-that; *avaśya*-certainly; *bhakṣaṇa karena*-eats; *gosāñi*-Śrī Caitanya Mahāprabhu.



TRANSLATION



Each devotee would bring a certain type of prasāda. He would entrust it to Govinda and request him, "Please arrange that the Lord will surely eat this prasāda."





TEXT 109





keha paiḍa, keha nāḍu, keha piṭhā-pānā



bahu-mūlya uttama-prasāda-prakāra yāra nānā



SYNONYMS



*keha*-someone; *paiḍa*-a coconut preparation; *keha*-someone; *nāḍu*-sweetballs; *keha*-someone; *piṭhā*-cakes; *pānā*-sweet rice; *bahu*-mūlya-costly; *uttama-prasāda*-very palatable food; *prakāra yāra nānā*-of different varieties.



TRANSLATION



Some brought paiḍa [a coconut preparation], some brought sweetballs, and some brought cakes and sweet rice. The prasāda was of different varieties, all very costly.





TEXT 110





'amuk ei diyāche' govinda kare nivedana



'dhari' rākha' bali' prabhu nā karena bhakṣaṇa



SYNONYMS



*amuk*-such and such devotee; *ei*-this; *diyāche*-has given; *govinda*-Govinda; *kare nivedana*-informs; *dhari' rākha*-please keep them; *bali'*-saying; *prabhu*-Śrī Caitanya Mahāprabhu; *nā karena bhakṣaṇa*-does not eat.



TRANSLATION



Govinda would present the prasāda and say to Śrī Caitanya Mahāprabhu, "This has been given by such and such devotee." The Lord, however, would not actually eat it. He would simply say, "Keep it in storage."





TEXT 111





dharite dharite gharera bharila eka koṇa



śata-janera bhakṣya yata haila sañcayana



SYNONYMS



*dharite dharite*-keeping and keeping; *gharera*-of the room; *bharila*-filled up; *eka koṇa*-one corner; *śata-janera*-of one hundred people; *bhakṣya*-sufficient for feeding; *yata*-all; *haila*-there was; *sañcayana*-accumulation.



TRANSLATION



Govinda kept accumulating the food, and soon it filled a corner of the room. There was quite enough to feed at least a hundred people.





TEXT 112





govindere sabe puche kariyā yatana



'āmā-datta prasāda prabhure ki karāilā bhakṣaṇa?



SYNONYMS



*govindere*-unto Govinda; *sabe*-all the devotees; *puche*-inquired; *kariyā yatana*-with great eagerness; *āmā-datta prasāda*-the prasāda given by me; *prabhure*-unto Śrī Caitanya Mahāprabhu; *ki karāilā bhakṣaṇa*-have you given for eating.



TRANSLATION



All the devotees asked Govinda with great eagerness, "Have you given Śrī Caitanya Mahāprabhu the prasāda brought by me?"





TEXT 113





kāhāṅ kichu kahi' govinda kare vañcana



āra dina prabhure kahe nirveda-vacana



SYNONYMS



*kāhāṅ*-to someone; *kichu*-something; *kahi'*-saying; *govinda*-Govinda; *kare vañcana*-told lies; *āra dina*-one day; *prabhure*-unto Śrī Caitanya Mahāprabhu; *kahe*-said; *nirveda-vacana*-a statement of disappointment.



TRANSLATION



When the devotees questioned Govinda, he had to tell them lies. Therefore one day he spoke to the Lord in disappointment.





TEXT 114





"ācāryādi mahāśaya kariyā yatane



tomāre khāoyāite vastu dena mora sthāne



SYNONYMS



*ācārya-ādi*-headed by Advaita Ācārya; *mahāśaya*-respectable gentlemen; *kariyā yatane*-with great endeavor; *tomāre khāoyāite*-to feed You; *vastu dena*-deliver varieties of food; *mora sthāne*-to me.



TRANSLATION



"Many respectable devotees, headed by Advaita Ācārya, make a great endeavor to entrust me with varieties of food for You.





TEXT 115





tumi se nā khāo, tāṅrā puche bāra bāra



kata vañcanā karimu, kemane āmāra nistāra?"



SYNONYMS



*tumi*-You; *se*-that; *nā khāo*-do not eat; *tāṅrā*-they; *puche*-inquire; *bāra bāra*-again and again; *kata vañcanā karimu*-how long shall I cheat; *kemane*-how; *āmāra*-my; *nistāra*-deliverance.



TRANSLATION



"You do not eat it, but they ask me again and again. How long shall I go on cheating them? How shall I be freed from this responsibility?"





TEXT 116





prabhu kahe,--'ādi-vasyā' duḥkha kāṅhe māne?



kebā ki diyāche, tāhā ānaha ekhāne'



SYNONYMS



*prabhu kahe*-the Lord replied; *ādi-vasyā*-you who have been residing with Me for a very long time; *duḥkha kāṅhe māne*-why are you unhappy about this; *kebā ki diyāche*-whatever they have delivered; *tāhā*-all that; *ānaha ekhāne*-bring here.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "Why are you so foolishly unhappy? Bring here to Me whatever they have given you."



PURPORT



Śrīla Bhaktivinoda Ṭhākura explains that the word ādi-vasyā refers to one who has been living with another for a very long time. Govinda was addressed as ādi-vasyā because he had been living with Śrī Caitanya Mahāprabhu for a very long time, whereas other devotees, who were mostly new, would come and go. In effect, the Lord told Govinda, "Since you have been living with Me for a long time, you should not be foolishly disappointed in this situation. Bring all the food to Me, and you will see that I can eat it."





TEXT 117





eta bali' mahāprabhu vasilā bhojane



nāma dhari' dhari' govinda kare nivedane



SYNONYMS



*eta bali'*-saying this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *vasilā bhojane*-sat down for eating; *nāma*-the name; *dhari' dhari'*-speaking; *govinda*-Govinda; *kare nivedane*-offers.



TRANSLATION



Śrī Caitanya Mahāprabhu sat down to eat. Then Govinda offered Him the preparations one after another, and as he did so he spoke the name of the person who had given each one.





TEXT 118





"ācāryera ei paiḍa, pānā-sara-pūpī



ei amṛta-guṭikā, maṇḍā, karpūra-kūpī



SYNONYMS



*ācāryera*-of Advaita Ācārya; *ei*-these; *paiḍa*-coconut preparation; *pānā*-sweet rice; *sara*-pūpī-cakes made with cream; *ei*-these; *amṛta*-guṭikā-sweetballs; *maṇḍā*-a type of round sweetmeat; *karpūra-kūpī*-a pot of camphor.



TRANSLATION



"These preparations-paiḍa, sweet rice, cakes made with cream, and also amṛta-guṭikā, maṇḍā and a pot of camphor-have been given by Advaita Ācārya.





TEXT 119





śrīvāsa-paṇḍitera ei aneka prakāra



piṭhā, pānā, amṛta-maṇḍā padma-cini āra



SYNONYMS



*śrīvāsa-paṇḍitera*-of Śrīvāsa Paṇḍita; *ei*-these; *aneka prakāra*-many varieties; *piṭhā*-cakes; *pānā*-cream; *amṛta*-maṇḍā-another type of sweetball; *padma*-cini-padma-cini; *āra*-and.



TRANSLATION



"Next there are varieties of food-cakes, cream, amṛta-maṇḍā and padmacini-given by Śrīvāsa Paṇḍita.





TEXT 120





ācāryaratnera ei saba upahāra



ācāryanidhira ei, aneka prakāra



SYNONYMS



*ācāryaratnera*-of Candraśekhara; *ei*-these; *saba*-all; *upahāra*-presentations; *ācāryanidhira*-of Ācāryanidhi; *ei*-these; *aneka prakāra*-of different varieties.



TRANSLATION



"All these are gifts of Ācāryaratna, and these varieties of gifts are from Ācāryanidhi.





TEXT 121





vāsudeva-dattera ei murāri-guptera āra



buddhimanta-khāṅnera ei vividha prakāra



SYNONYMS



*vāsudeva-dattera*-of Vāsudeva Datta; *ei*-these; *murāri-guptera*-of Murāri Gupta; *āra*-and; *buddhimanta-khāṅnera*-of Buddhimanta Khān; *ei*-these; *vividha prakāra*-of different varieties.



TRANSLATION



"And all these varieties of food have been given by Vāsudeva Datta, Murāri Gupta and Buddhimanta Khān.





TEXT 122





śrīmān-sena, śrīmān-paṇḍita, ācārya-nandana



tāṅ-sabāra datta ei karaha bhojana



SYNONYMS



*śrīmān*-sena-Śivānanda Sena; *śrīmān*-paṇḍita-Śrīmān Paṇḍita; *ācārya*-nandana-Ācārya Nandana; *tāṅ-sabāra*-of all of them; *datta*-given; *ei*-these; *karaha bhojana*-please eat.



TRANSLATION



"These are gifts given by Śrīmān Sena, Śrīmān Paṇḍita and Ācārya Nandana. Please eat them all.





TEXT 123





kulīna-grāmera ei āge dekha yata



khaṇḍa-vāsī lokera ei dekha tata"



SYNONYMS



*kulīna-grāmera*-of the residents of Kulīna-grāma; *ei*-these; *āge*-before; *dekha*-see; *yata*-all; *khaṇḍa-vāsī lokera*-of the residents of Khaṇḍa; *ei*-these; *dekha*-see; *tata*-so many.



TRANSLATION



"Here are the preparations made by the inhabitants of Kulīna-grāma, and these have been made by the inhabitants of Khaṇḍa."





TEXT 124





aiche sabāra nāma lañā prabhura āge dhare



santuṣṭa hañā prabhu saba bhojana kare



SYNONYMS



*aiche*-in this way; *sabāra nāma*-everyone's name; *lañā*-taking; *prabhura āge*-before the Lord; *dhare*-he places; *santuṣṭa hañā*-being very satisfied; *prabhu*-the Lord; *saba*-all; *bhojana kare*-began to eat.



TRANSLATION



In this way, Govinda gave everyone's name as he put the food before the Lord. Being very satisfied, the Lord began to eat it all.





TEXTS 125-126





yadyapi māsekera vāsi mukuta nārikela



amṛta-guṭikādi, pānādi sakala



tathāpi nūtana-prāya saba dravyera svāda



'vāsi' visvāda nahe sei prabhura prasāda



SYNONYMS



*yadyapi*-although; *māsekera*-one month; *vāsi*-remaining; *mukuta nārikela*-a very hard sweet preparation of coconut; *amṛta*-guṭikā-amṛta-guṭikā sweetballs; *ādi*-etc.; *pānā*-sweet drinks; *ādi*-and so on; *sakala*-all; *tathāpi*-still; *nūtana*-prāya-as if fresh; *saba dravyera*-of every preparation; *svāda*-the taste; *vāsi*-stale; *visvāda*-tasteless; *nahe*-were not; *sei*-that; *prabhura prasāda*-the mercy of the Lord.



TRANSLATION



The hard sweets made of coconut, mukuta nārikela, the sweetballs, the many kinds of sweet drinks and all the other preparations were at least a month old, but although they were old, they had not become tasteless or stale. Indeed, they had all stayed fresh. That is the mercy of Śrī Caitanya Mahāprabhu.





TEXT 127





śata-janera bhakṣya prabhu daṇḍeke khāilā!



'āra kichu āche?' bali' govinde puchilā



SYNONYMS



*śata-janera*-of one hundred persons; *bhakṣya*-eatables; *prabhu*-Śrī Caitanya Mahāprabhu; *daṇḍeke khāilā*-ate within twenty-four minutes; *āra kichu āche*-is there anything more; *bali'*-saying; *govinde*-unto Govinda; *puchilā*-inquired.



TRANSLATION



Within a very short time, Śrī Caitanya Mahāprabhu ate enough for a hundred people. Then He asked Govinda, "Is there anything more left?"





TEXT 128





govinda bale,--'rāghavera jhāli mātra āche'



prabhu kahe,--'āji rahu, tāhā dekhimu pāche'



SYNONYMS



*govinda bale*-Govinda replied; *rāghavera jhāli*-the bags given by Rāghava; *mātra*-only; *āche*-there is; *prabhu kahe*-Śrī Caitanya Mahāprabhu said; *āji*-today; *rahu*-let remain; *tāhā*-that; *dekhimu*-I shall see; *pāche*-later.



TRANSLATION



Govinda replied, "Now there are only the bags of Rāghava." The Lord said, "Let them remain today. I shall see them later."





TEXT 129





āra dina prabhu yadi nibhṛte bhojana kailā



rāghavera jhāli khuli' sakala dekhilā



SYNONYMS



*āra dina*-the next day; *prabhu*-Śrī Caitanya Mahāprabhu; *yadi*-when; *nibhṛte*-in a secluded place; *bhojana kailā*-took His lunch; *rāghavera*-of Rāghava Paṇḍita; *jhāli*-the bags; *khuli'*-opening; *sakala dekhilā*-saw everything.



TRANSLATION



The next day, while taking His lunch in a secluded place, Śrī Caitanya Mahāprabhu opened the bags of Rāghava and inspected their contents one after another.





TEXT 130





saba dravyera kichu kichu upayoga kailā



svādu, sugandhi dekhi' bahu praśaṁsilā



SYNONYMS



*saba dravyera*-of all the articles; *kichu kichu*-something; *upayoga kailā*-used; *svādu*-tasteful; *su*-gandhi-aromatic; *dekhi'*-seeing; *bahu*-very much; *praśaṁsilā*-He praised.



TRANSLATION



He tasted a little of everything they contained and praised it all for its flavor and aroma.





TEXT 131





vatsareka tare āra rākhilā dhariyā



bhojana-kāle svarūpa pariveśe khasāñā



SYNONYMS



*vatsareka*-one year; *tare*-for; *āra*-balance; *rākhilā dhariyā*-kept in stock; *bhojana*-kāle-at the time of lunch; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *pariveśe*-administered; *khasāñā*-taking out little by little.



TRANSLATION



All the varieties of the remaining prasāda were kept to eat throughout the year. When Śrī Caitanya Mahāprabhu ate His lunch, Svarūpa Dāmodara Gosvāmī would serve it little by little.





TEXT 132





kabhu rātri-kāle kichu karena upayoga



bhaktera śraddhāra dravya avaśya karena upabhoga



SYNONYMS



*kabhu*-sometimes; *rātri*-kāle-at night; *kichu*-some; *karena upayoga*-used; *bhaktera*-of the devotees; *śraddhāra*-with faith and love; *dravya*-preparations; *avaśya*-certainly; *karena upabhoga*-enjoys.



TRANSLATION



Sometimes Śrī Caitanya Mahāprabhu would take some of it at night. The Lord certainly enjoys preparations made with faith and love by His devotees.



PURPORT



Kṛṣṇa is very pleased with His devotees and their offerings. Therefore in *Bhagavad-gītā* the Lord says:





patraṁ puṣpaṁ phalaṁ toyaṁ

yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam

aśnāmi prayatātmanaḥ



"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." (Bg. 9.26) Herein also we find that Śrī Caitanya Mahāprabhu accepted all this food because it had been offered by His devotees. Sometimes He would eat it during lunch and sometimes at night, but He would always think that since His devotees had offered it with great love and affection, He must eat it.





TEXT 133





ei-mata mahāprabhu bhakta-gaṇa-saṅge



cāturmāsya goṅāilā kṛṣṇa-kathā-raṅge



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhakta*-gaṇa-saṅge-with His personal devotees; *cāturmāsya goṅāilā*-passed the four months of the rainy season; *kṛṣṇa-kathā-raṅge*-in the happiness of discussing topics about Kṛṣṇa.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu spent the entire period of Cāturmāsya [the four months of the rainy season] in the happiness of discussing topics of Kṛṣṇa with His devotees.





TEXT 134





madhye madhye ācāryādi kare nimantraṇa



ghare bhāta rāndhe āra vividha vyañjana



SYNONYMS



*madhye madhye*-at intervals; *ācārya-ādi*-Advaita Ācārya and others; *kare nimantraṇa*-invite; *ghare*-at home; *bhāta*-rice; *rāndhe*-cook; *āra*-and; *vividha vyañjana*-varieties of vegetables.



TRANSLATION



From time to time, Advaita Ācārya and others would invite Śrī Caitanya Mahāprabhu for home-cooked rice and varieties of vegetables.





TEXTS 135-136





maricera jhāla, āra madhurāmla āra



ādā, lavaṇa, lembu, dugdha, dadhi, khaṇḍa-sāra



śāka dui-cāri, āra sukutāra jhola



nimba-vārtākī, āra bhṛṣṭa-paṭola



SYNONYMS



*maricera jhāla*-a pungent preparation with black pepper; *āra*-as well as; *madhurāmla*-a sweet-and-sour preparation; *āra*-also; *ādā*-ginger; *lavaṇa*-salted preparations; *lembu*-lime; *dugdha*-milk; *dadhi*-yogurt; *khaṇḍa*-sāra-cheese; *śāka dui*-cāri-spinach of two to four kinds; *āra*-and; *sukutāra jhola*-a soup made of bitter melon; *nimba*-vārtākī-eggplant mixed with nimba leaves; *āra*-and; *bhṛṣṭa*-paṭola-fried paṭola.



TRANSLATION



They offered pungent preparations made with black pepper, sweet-and-sour preparations, ginger, salty preparations, limes, milk, yogurt, cheese, two or four kinds of spinach, soup made with bitter melon, eggplant mixed with nimba flowers, and fried paṭola.





TEXT 137





bhṛṣṭa phula-baḍī, āra mudga-ḍāli-sūpa



vividha vyañjana rāndhe prabhura ruci-anurūpa



SYNONYMS



*bhṛṣṭa*-fried; *phula-baḍī*-a hot dhal preparation; *āra*-and; *mudga-ḍāli-sūpa*-a liquid preparation made from mung dhal; *vividha vyañjana*-varieties of vegetables; *rāndhe*-used to cook; *prabhura ruci-anurūpa*-very tasteful for Śrī Caitanya Mahāprabhu.



TRANSLATION



They also offered phula-baḍī, liquid mung dhal and many vegetables, all cooked according to the Lord's taste.





TEXT 138





jagannāthera prasāda āne karite miśrita



kāhāṅ ekā yāyena, kāhāṅ gaṇera sahita



SYNONYMS



*jagannāthera*-of Lord Jagannātha; *prasāda*-remnants of food; *āne*-bring; *karite miśrita*-mixing; *kāhāṅ*-somewhere; *ekā yāyena*-goes alone; *kāhāṅ*-somewhere; *gaṇera sahita*-with associates.



TRANSLATION



They would mix these preparations with the remnants of food from Lord Jagannātha. When Śrī Caitanya Mahāprabhu accepted the invitations, He went sometimes alone and sometimes with His associates.





TEXT 139





ācāryaratna, ācāryanidhi, nandana, rāghava



śrīvāsa-ādi yata bhakta, vipra saba



SYNONYMS



ācāryaratna-Ācāryaratna; ācāryanidhi-Ācāryanidhi; *nandana*-Nandana Ācārya; *rāghava*-Rāghava Paṇḍita; *śrīvāsa-ādi*-headed by Śrīvāsa; *yata bhakta*-all devotees; *vipra saba*-all brāhmaṇas.



TRANSLATION



Devotees like Ācāryaratna, Ācāryanidhi, Nandana Ācārya, Rāghava Paṇḍita and Śrīvāsa were all of the brāhmaṇa caste.





TEXTS 140-141





ei-mata nimantraṇa karena yatna kari



vāsudeva, gadādhara-dāsa, gupta-murāri



kulīna-grāmī, khaṇḍa-vāsī, āra yata jana



jagannāthera prasāda āni' kare nimantraṇa



SYNONYMS



*ei*-mata-like this; *nimantraṇa*-invitation; *karena*-execute; *yatna kari*-with devotion; *vāsudeva*-Vāsudeva; *gadādhara*-dāsa-Gadādhara dāsa; *gupta*-murāri-Murāri Gupta; *kulīna-grāmī*-the inhabitants of Kulīna-grāma; *khaṇḍa-vāsī*-the inhabitants of Khaṇḍa; *āra*-and; *yata jana*-many other persons; *jagannāthera prasāda*-remnants of the food of Jagannātha; *āni'*-bringing; *kare nimantraṇa*-invite.



TRANSLATION



They would extend invitations to the Lord. Vāsudeva Datta, Gadādhara dāsa, Murāri Gupta, the inhabitants of Kulīna-grāma and Khaṇḍa and many other devotees who were not brāhmaṇas by caste would purchase food offered to Lord Jagannātha and then extend invitations to Śrī Caitanya Mahāprabhu.



PURPORT



The inhabitants of Kulīna-grāma, such as Satyarāja Khān and Rāmānanda Vasu, were not brāhmaṇas by caste, nor were the inhabitants of Khaṇḍa, such as Mukunda dāsa, Narahari dāsa and Raghunandana. Therefore they would purchase prasāda from the market where the remnants of Lord Jagannātha's food was sold and then extend invitations to Śrī Caitanya Mahāprabhu, whereas Ācāryaratna, Ācāryanidhi and others who were brāhmaṇas by caste would cook at home when they invited the Lord. Caitanya Mahāprabhu observed the etiquette then current in society by accepting only prasāda cooked by members of the brāhmaṇa caste, but on principle He accepted invitations from His devotees, regardless of whether they were brāhmaṇas by caste.





TEXT 142





śivānanda-senera śuna nimantraṇākhyāna



śivānandera baḍa-putrera 'caitanya-dāsa' nāma



SYNONYMS



*śivānanda-senera*-of Śivānanda Sena; *śuna*-hear; *nimantraṇa-ākhyāna*-the story of the invitation; *śivānandera*-of Śivānanda Sena; *baḍa-putrera*-of the eldest son; *caitanya-dāsa nāma*-the name is Caitanya dāsa.



TRANSLATION



Now hear about the invitation Śivānanda Sena extended to the Lord. His eldest son was named Caitanya dāsa.





TEXT 143





prabhure milāite tāṅre saṅgei ānilā



milāile, prabhu tāṅra nāma ta' puchilā



SYNONYMS



*prabhure milāite*-to introduce to the Lord; *tāṅre*-him, Caitanya dāsa; *saṅgei*-along; *ānilā*-brought; *milāile*-when he introduced him; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅra*-his; *nāma*-name; *ta'*-thereupon; *puchilā*-inquired.



TRANSLATION



When Śivānanda brought his son, Caitanya dāsa, to be introduced to the Lord, Śrī Caitanya Mahāprabhu inquired about his name.





TEXT 144





'caitanya-dāsa' nāma śuni' kahe gaura-rāya



'kibā nāma dharāñācha, bujhana nā yāya'



SYNONYMS



*caitanya*-dāsa-Caitanya dāsa; *nāma*-name; *śuni'*-hearing; *kahe gaura-rāya*-Śrī Caitanya Mahāprabhu said; *kibā*-what; *nāma*-name; *dharāñācha*-you have given; *bujhana nā yāya*-it cannot be understood.



TRANSLATION



When the Lord heard that his name was Caitanya dāsa, He said, "What kind of name have you given him? It is very difficult to understand."





TEXT 145





sena kahe,--'ye jāniluṅ, sei nāma dharila'



eta bali' mahāprabhure nimantraṇa kaila



SYNONYMS



sena kahe-Śivānanda Sena replied; *ye jāniluṅ*-whatever I know; *sei nāma*-that name; *dharila*-he has kept; *eta bali'*-saying this; *mahāprabhure*-unto Śrī Caitanya Mahāprabhu; *nimantraṇa kaila*-gave an invitation.



TRANSLATION



Śivānanda Sena replied, "He has kept the name that appeared to me from within." Then he invited Śrī Caitanya Mahāprabhu for lunch.





TEXT 146





jagannāthera bahu-mūlya prasāda ānāilā



bhakta-gaṇe lañā prabhu bhojane vasilā



SYNONYMS



*jagannāthera*-of Lord Jagannātha; *bahu-mūlya*-very costly; *prasāda*-remnants of food; *ānāilā*-brought; *bhakta-gaṇe*-the devotees; *lañā*-taking along; *prabhu*-Śrī Caitanya Mahāprabhu; *bhojane vasilā*-sat down to accept prasāda.



TRANSLATION



Śivānanda Sena had bought very costly remnants of Lord Jagannātha's food. He brought it in and offered it to Śrī Caitanya Mahāprabhu, who sat down to accept the prasāda with His associates.





TEXT 147





śivānandera gaurave prabhu karilā bhojana



ati-guru-bhojane prabhura prasanna nahe mana



SYNONYMS



*śivānandera*-of Śivānanda Sena; *gaurave*-out of honor; *prabhu*-Śrī Caitanya Mahāprabhu; *karilā bhojana*-ate; *ati*-guru-bhojane-because of eating too much; *prabhura*-of Śrī Caitanya Mahāprabhu; *prasanna nahe mana*-the mind was not satisfied.



TRANSLATION



Because of Śivānanda Sena's glories, Śrī Caitanya Mahāprabhu ate all kinds of prasāda to honor his request. However, the Lord ate more than necessary, and therefore His mind was dissatisfied.





TEXT 148





āra dina caitanya-dāsa kailā nimantraṇa



prabhura 'abhīṣṭa' bujhi' ānilā vyañjana



SYNONYMS



*āra dina*-next day; *caitanya-dāsa*-the son of Śivānanda Sena; *kailā nimantraṇa*-invited; *prabhura*-of Śrī Caitanya Mahāprabhu; *abhīṣṭa*-desire; *bujhi'*-understanding; *ānilā vyañjana*-bought different vegetables.



TRANSLATION



The next day, Caitanya dāsa, the son of Śivānanda Sena, extended an invitation to the Lord. He could understand the Lord's mind, however, and therefore he arranged for a different kind of food.





TEXT 149





dadhi, lembu, ādā, āra phula-baḍā, lavaṇa



sāmagrī dekhiyā prabhura prasanna haila mana



SYNONYMS



*dadhi*-yogurt; *lembu*-lime; *ādā*-ginger; *āra*-and; *phula*-baḍā-soft cake made of dhal; *lavaṇa*-salt; *sāmagrī dekhiyā*-seeing these ingredients; *prabhura*-of Śrī Caitanya Mahāprabhu; *prasanna*-satisfied; *haila*-became; *mana*-the mind.



TRANSLATION



He offered yogurt, limes, ginger, soft baḍā and salt. Seeing all these arrangements, Śrī Caitanya Mahāprabhu was very pleased.



PURPORT



By the grace of Śrī Caitanya Mahāprabhu, Caitanya dāsa understood the Lord's mind. Therefore he arranged for food that would counteract the heavy meal the Lord had eaten the previous day.





Later in life, Caitanya dāsa became a very learned Sanskrit scholar and wrote many books. Among these books, his commentary on Kṛṣṇa-karṇāmṛta is very famous. There is another book called *Caitanya-caritāmṛta*, which is a work of Sanskrit poetry. It is said that this was also composed by him.





TEXT 150





prabhu kahe,--"ei bālaka āmāra mata jāne



santuṣṭa ha-ilāṅ āmi ihāra nimantraṇe"



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *ei bālaka*-this boy; *āmāra mata*-My mind; *jāne*-can understand; *santuṣṭa ha*-ilāṅ-am very satisfied; *āmi*-I; *ihāra nimantraṇe*-by his invitation.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "This boy knows My mind. Therefore I am very satisfied to keep his invitation."





TEXT 151





eta bali' dadhi-bhāta karilā bhojana



caitanya-dāsere dilā ucchiṣṭa-bhājana



SYNONYMS



*eta bali'*-saying this; *dadhi*-bhāta-yogurt with rice; *karilā bhojana*-ate; *caitanya*-dāsere-unto Caitanya dāsa; *dilā*-He offered; *ucchiṣṭa-bhājana*-the remnants of His food.



TRANSLATION



After saying this, the Lord ate the rice mixed with yogurt and offered Caitanya dāsa the remnants of His food.





TEXT 152





cāri-māsa ei-mata nimantraṇe yāya



kona kona vaiṣṇava 'divasa' nāhi pāya



SYNONYMS



*cāri-māsa*-for four months; *ei-mata*-in this way; *nimantraṇe yāya*-Śrī Caitanya Mahāprabhu keeps His invitations; *kona kona vaiṣṇava*-some of the Vaiṣṇava devotees; *divasa*-day; *nāhi pāya*-could not get.



TRANSLATION



The four months of Cāturmāsya passed in this manner, with the Lord accepting invitations from His devotees. Because of a heavy schedule of invitations, however, some of the Vaiṣṇavas could not get an open day on which to invite the Lord.





TEXT 153





gadādhara-paṇḍita, bhaṭṭācārya sārvabhauma



iṅhā sabāra āche bhikṣāra divasa-niyama



SYNONYMS



*gadādhara*-paṇḍita-Paṇḍita Gadādhara; *bhaṭṭācārya sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *iṅhā sabāra*-of all these persons; *āche*-there is; *bhikṣāra*-for accepting invitations; *divasa-niyama*-a fixed date in every month.



TRANSLATION



Gadādhara Paṇḍita and Sārvabhauma Bhaṭṭācārya had fixed dates on which Śrī Caitanya Mahāprabhu would accept their invitations every month.





TEXTS 154-155





gopīnāthācārya, jagadānanda, kāśīśvara



bhagavān, rāmabhadrācārya, śaṅkara, vakreśvara



madhye madhye ghara-bhāte kare nimantraṇa



anyera nimantraṇe prasāde kauḍi dui-paṇa



SYNONYMS



*gopīnātha-ācārya*-Gopīnātha Ācārya; *jagadānanda*-Jagadānanda Paṇḍita; *kāśīśvara*-Kāśīśvara; *bhagavān*-Bhagavān; *rāmabhadra-ācārya*-Rāmabhadrācārya; śaṅkara-Śaṅkara; *vakreśvara*-Vakreśvara; *madhye madhye*-at intervals; *ghara*-bhāte-with rice at home; *kare nimantraṇa*-invite; *anyera nimantraṇa*-for others' invitations; *prasāde*-prasāda; *kauḍi dui*-paṇa-two panas of conchshells (160 conchshells).



TRANSLATION



Gopīnātha Ācārya, Jagadānanda, Kāśīśvara, Bhagavān, Rāmabhadrācārya, Śaṅkara and Vakreśvara, who were all brāhmaṇas, extended invitations to Śrī Caitanya Mahāprabhu and offered Him food cooked at home, whereas other devotees would pay two paṇas of small conchshells to purchase Jagannātha's prasāda and then invite the Lord.





TEXT 156





prathame āchila 'nirbandha' kauḍi cāri-paṇa



rāmacandra-purī-bha ye ghāṭāilā nimantraṇa



SYNONYMS



*prathame*-in the beginning; *āchila*-it was; *nirbandha*-fixed; *kauḍi cāri*-paṇa-four paṇas of conchshells; *rāmacandra*-purī-bhaye-because of the restriction of Rāmacandra Purī; *ghāṭāilā*-decreased; *nimantraṇa*-the price of an invitation.



TRANSLATION



At first the cost of Jagannātha prasāda for an invitation was four paṇas of conchshells, but when Rāmacandra Purī was there, the price was cut in half.





TEXT 157





cāri-māsa rahi' gauḍera bhakte vidāya dilā



nīlācalera saṅgī bhakta saṅgei rahilā



SYNONYMS



*cāri*-māsa rahi'-remaining for four months; *gauḍera bhakte*-to the devotees coming from Bengal; *vidāya dilā*-bade farewell; *nīlācalera saṅgī*-associates at Jagannātha Purī; *bhakta*-devotees; *saṅgei*-with; *rahilā*-remained.



TRANSLATION



The devotees who came from Bengal stayed with Śrī Caitanya Mahāprabhu for four consecutive months, and then the Lord bade them farewell. After the Bengali devotees departed, the devotees who were the Lord's constant companions at Jagannātha Purī stayed with the Lord.





TEXT 158





ei ta' kahiluṅ prabhura bhikṣā-nimantraṇa



bhakta-datta vastu yaiche kailā āsvādana



SYNONYMS



*ei ta'*-thus; *kahiluṅ*-I have described; *prabhura*-of Śrī Caitanya Mahāprabhu; *bhikṣā-nimantraṇa*-the invitation to dine; *bhakta*-datta-offered by the devotees; *vastu*-things; *yaiche*-as; *kailā āsvādana*-He tasted.



TRANSLATION



Thus I have described how Śrī Caitanya Mahāprabhu accepted invitations and how He accepted and tasted the prasāda offered by His devotees.





TEXT 159





tāra madhye rāghavera jhāli-vivaraṇa



tāra madhye pari-muṇḍā-nṛtya-kathana



SYNONYMS



*tāra madhye*-in the midst of that; *rāghavera*-of Rāghava Paṇḍita; *jhāli*-vivaraṇa-description of the bags of food; *tāra madhye*-along with that; *pari-muṇḍā-nṛtya-kathana*-the description of dancing in the temple of Jagannātha.



TRANSLATION



In the midst of that narration are descriptions of Rāghava Paṇḍita's bags of food and the dancing in the temple of Jagannātha.





TEXT 160





śraddhā kari' śune yei caitanyera kathā



caitanya-caraṇe prema pāibe sarvathā



SYNONYMS



*śraddhā kari'*-with great faith and love; *śune*-hears; *yei*-anyone who; *caitanyera kathā*-the narration of the activities of Śrī Caitanya Mahāprabhu; *caitanya*-caraṇe-at the lotus feet of Śrī Caitanya Mahāprabhu; *prema*-love; *pāibe*-must achieve; *sarvathā*-without fail.



TRANSLATION



One who hears about the pastimes of Śrī Caitanya Mahāprabhu with faith and love will certainly attain ecstatic love for the lotus feet of Śrī Caitanya Mahāprabhu without fail.





TEXT 161





śunite amṛta-sama juḍāya karṇa-mana



sei bhāgyavān, yei kare āsvādana



SYNONYMS



*śunite*-to hear; *amṛta*-sama-just like nectar; *juḍāya karṇa*-mana-satisfies the ears and mind; *sei bhāgyavān*-he is very fortunate; *yei*-who; *kare āsvādana*-tastes.



TRANSLATION



Narrations of Śrī Caitanya Mahāprabhu's activities are just like nectar to hear. Indeed, they satisfy both the ears and mind. One who tastes the nectar of these activities is certainly very fortunate.





TEXT 162





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Tenth Chapter, describing how Lord Śrī Caitanya Mahāprabhu tasted the prasāda offered by His devotees.





Chapter 11



The Passing of Haridāsa Ṭhākura



The summary of the chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. In this chapter, Brahma Haridāsa Ṭhākura gave up his body with the consent of Śrī Caitanya Mahāprabhu, and the Lord Himself personally performed the funeral ceremony and carried the body to the sea. He personally entombed the body, covered it with sand, and erected a platform on the site. After taking bath in the sea, He personally begged prasāda of Jagannātha from shopkeepers and distributed prasāda to the assembled devotees.





TEXT 1





namāmi haridāsaṁ taṁ



caitanyaṁ taṁ ca tat-prabhum



saṁsthitām api yan-mūrtiṁ



svāṅke kṛtvā nanarta yaḥ



SYNONYMS



*namāmi*-I offer my respectful obeisances; *haridāsam*-unto Haridāsa Ṭhākura; *tam*-him; *caitanyam*-unto Lord Caitanya; *tam*-Him; *ca*-also; *tat*-prabhum-his master; *saṁsthitām*-dead; *api*-certainly; *yat*-whose; *mūrtim*-bodily form; *sva*-aṅke-on His lap; *kṛtvā*-keeping; *nanarta*-danced; *yaḥ*-He who.



TRANSLATION



Let me offer my respectful obeisances unto Haridāsa Ṭhākura and his master, Śrī Caitanya Mahāprabhu, who danced with the body of Haridāsa Ṭhākura on His lap.





TEXT 2





jaya jaya śrī-caitanya jaya dayāmaya



jayādvaita-priya nityānanda-priya jaya



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *dayā-maya*-to the most merciful; *jaya*-all glories; *advaita-priya*-to the dear master of Advaita Ācārya; *nityānanda-priya*-to Śrī Caitanya Mahāprabhu, who is very dear to Lord Nityānanda; *jaya*-all glories.



TRANSLATION



All glories to Lord Śrī Caitanya Mahāprabhu, who is very merciful and who is very dear to Advaita Ācārya and Lord Nityānanda.





TEXT 3





jaya śrīnivāseśvara haridāsa-nātha



jaya gadādhara-priya svarūpa-prāṇa-nātha



SYNONYMS



*jaya*-all glories; *śrīnivāsa-īśvara*-to the master of Śrīnivāsa; *haridāsa-nātha*-the master of Haridāsa Ṭhākura; *jaya*-all glories; *gadādhara-priya*-to the dear master of Gadādhara; *svarūpa-prāṇa-nātha*-the master of the life of Svarūpa Dāmodara.



TRANSLATION



All glories to the master of Śrīnivāsa Ṭhākura! All glories to the master of Haridāsa Ṭhākura! All glories to the dear master of Gadādhara Paṇḍita! All glories to the master of the life of Svarūpa Dāmodara!





TEXT 4





jaya kāśī-priya jagadānanda-prāṇeśvara



jaya rūpa-sanātana-raghunātheśvara



SYNONYMS



*jaya*-all glories; *kāśī-priya*-to Lord Śrī Caitanya, who is very dear to Kāśī Miśra; *jagadānanda-prāṇa-īśvara*-the Lord of the life of Jagadānanda Paṇḍita; *jaya*-all glories; *rūpa-sanātana-raghunātha-īśvara*-to the Lord of Rūpa Gosvāmī, Sanātana Gosvāmī and Raghunātha dāsa Gosvāmī.



TRANSLATION



All glories to Lord Śrī Caitanya, who is very dear to Kāśī Miśra. He is the Lord of the life of Jagadānanda and the Lord of Rūpa Gosvāmī, Sanātana Gosvāmī and Raghunātha dāsa Gosvāmī.





TEXT 5





jaya gaura-deha kṛṣṇa svayaṁ bhagavān



kṛpā kari' deha' prabhu, nija-pada-dāna



SYNONYMS



*jaya*-all glories; *gaura-deha*-to the transcendental body of Śrī Caitanya Mahāprabhu; *kṛṣṇa*-Lord Kṛṣṇa; *svayam*-personally; *bhagavān*-the Supreme Personality of Godhead; *kṛpā kari'*-being merciful; *deha'*-please give; *prabhu*-my Lord; *nija*-pada-dāna-shelter at Your lotus feet.



TRANSLATION



All glories to the transcendental form of Śrī Caitanya Mahāprabhu, who is Kṛṣṇa Himself, the Supreme Personality of Godhead. My dear Lord, kindly give me shelter at Your lotus feet by Your causeless mercy.





TEXT 6





jaya nityānanda-candra jaya caitanyera prāṇa



tomāra caraṇāravinde bhakti deha' dāna



SYNONYMS



*jaya*-all glories; *nityānanda-candra*-to Lord Nityānanda Prabhu; *jaya*-all glories; *caitanyera prāṇa*-to the life and soul of Śrī Caitanya Mahāprabhu; *tomāra caraṇa*-aravinde-at Your lotus feet; *bhakti*-devotional service; *deha'*-please give; *dāna*-the gift.



TRANSLATION



All glories to Lord Nityānanda, who is the life and soul of Śrī Caitanya Mahāprabhu. My dear Lord, kindly give me engagement in devotional service at Your lotus feet.





TEXT 7





jaya jayādvaita-candra caitanyera ārya



sva-caraṇe bhakti deha' jayādvaitācārya



SYNONYMS



*jaya jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *caitanyera ārya*-respected by the Lord; *sva*-caraṇe-at Your lotus feet; *bhakti deha'*-please give devotional service; *jaya*-all glories; *advaita-ācārya*-to Advaita Ācārya.



TRANSLATION



All glories to Advaita Ācārya, who is treated by Śrī Caitanya Mahāprabhu as superior due to His age and respectability. Please give me engagement in devotional service at Your lotus feet.





TEXT 8





jaya gaura-bhakta-gaṇa,--gaura yāṅra prāṇa



saba bhakta mili' more bhakti deha' dāna



SYNONYMS



*jaya*-all glories; *gaura-bhakta-gaṇa*-to the devotees of Śrī Caitanya Mahāprabhu; *gaura*-Lord Caitanya; *yāṅra*-of whom; *prāṇa*-the life and soul; *saba*-all; *bhakta*-devotees; *mili'*-together; *more*-to me; *bhakti*-devotional service; *deha' dāna*-kindly give the charity.



TRANSLATION



All glories to all the devotees of Śrī Caitanya Mahāprabhu, for the Lord is their life and soul. All of you, kindly bestow devotional service upon me.





TEXT 9





jaya rūpa, sanātana, jīva, raghunātha



raghunātha, gopāla,--chaya mora nātha



SYNONYMS



*jaya*-all glories; *rūpa*-to Rūpa Gosvāmī; *sanātana*-Sanātana Gosvāmī; *jīva*-Jīva Gosvāmī; *raghunātha*-Raghunātha dāsa Gosvāmī; *raghunātha*-Raghunātha Bhaṭṭa Gosvāmī; *gopāla*-Gopāla Bhaṭṭa Gosvāmī; *chaya*-six; *mora*-my; *nātha*-lords.



TRANSLATION



All glories to Rūpa Gosvāmī, Sanātana Gosvāmī, Jīva Gosvāmī, Raghunātha dāsa Gosvāmī, Raghunātha Bhaṭṭa Gosvāmī, and Gopāla Bhaṭṭa Gosvāmī, the six Gosvāmīs of Vṛndāvana. They are all my masters.





TEXT 10





e-saba prasāde likhi caitanya-līlā-guṇa



yaiche taiche likhi, kari āpana pāvana



SYNONYMS



*e-saba*-of all these; *prasāde*-by the mercy; *likhi*-I am writing; *caitanya-līlā guṇa*-the attributes and pastimes of Śrī Caitanya Mahāprabhu; *yaiche taiche*-somehow or other; *likhi*-I am writing; *kari*-I do; *āpana pāvana*-purifying myself.



TRANSLATION



I am writing this narration of the pastimes and attributes of the Lord by the mercy of Śrī Caitanya Mahāprabhu and His associates. I do not know how to write properly, but I am purifying myself by writing this description.





TEXT 11





ei-mata mahāprabhura nīlācale vāsa



saṅge bhakta-gaṇa lañā kīrtana-vilāsa



SYNONYMS



*ei-mata*-in this way; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *nīlācale vāsa*-residence at Jagannātha Purī; *saṅge*-along; *bhakta*-gaṇa lañā-taking His devotees; *kīrtana*-vilāsa-enjoyment of performance of congregational chanting.



TRANSLATION



Śrī Caitanya Mahāprabhu thus resided at Jagannātha Purī with His personal devotees and enjoyed the congregational chanting of the Hare Kṛṣṇa mahā mantra.





TEXT 12





dine nṛtya-kīrtana, īśvara-daraśana



rātrye rāya-svarūpa-sane rasa-āsvādana



SYNONYMS



*dine*-during the daytime; *nṛtya*-kīrtana-dancing and chanting; *īśvara daraśana*-visiting the temple of Lord Jagannātha; *rātrye*-at night; *rāya*-Rāmānanda Rāya; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *sane*-with; *rasa-āsvādana*-tasting the transcendental mellows.



TRANSLATION



In the daytime Śrī Caitanya Mahāprabhu engaged in dancing and chanting and in seeing the temple of Lord Jagannātha. At night, in the company of His most confidential devotees, such as Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī, He tasted the nectar of the transcendental mellows of Lord Śrī Kṛṣṇa's pastimes.





TEXT 13





ei-mata mahāprabhura sukhe kāla yāya



kṛṣṇera viraha-vikāra aṅge nānā haya



SYNONYMS



*ei-mata*-in this way; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *sukhe*-in happiness; *kāla yāya*-time passes; *kṛṣṇera*-of Lord Kṛṣṇa; *viraha*-from separation; *vikāra*-transformations; *aṅge*-on the body; *nānā*-various; *haya*-there are.



TRANSLATION



Śrī Caitanya Mahāprabhu very happily passed His days in this way at Nīlācala, Jagannātha Purī. Feeling separation from Kṛṣṇa, He exhibited many transcendental symptoms all over His body.





TEXT 14





dine dine bāḍe vikāra, rātrye atiśaya



cintā, udvega, pralāpādi yata śāstre kaya



SYNONYMS



*dine dine*-day after day; *bāḍe*-increase; *vikāra*-transformations; *rātrye atiśaya*-especially at night; *cintā*-anxiety; *udvega*-agitation; *pralāpa*-talking like a madman; *ādi*-and so on; *yata*-as many as; *śāstre kaya*-are mentioned in the śāstras.



TRANSLATION



Day after day the symptoms increased, and at night they increased even more. All these symptoms, such as transcendental anxiety, agitation, and talking like a madman, were present, just as they are described in the śāstras.





TEXT 15





svarūpa gosāñi, āra rāmānanda-rāya



rātri-dine kare doṅhe prabhura sahāya



SYNONYMS



*svarūpa gosāñi*-Svarūpa Dāmodara Gosvāmī; *āra*-and; *rāmānanda*-rāya-Rāmānanda Rāya; *rātri*-dine-day and night; *kare*-do; *doṅhe*-both of them; *prabhura*-of Śrī Caitanya Mahāprabhu; *sahāya*-help.



TRANSLATION



Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya, the chief assistants in Śrī Caitanya Mahāprabhu's pastimes, remained with Him both day and night.





TEXT 16





eka-dina govinda mahā-prasāda lañā



haridāse dite gelā ānandita hañā



SYNONYMS



*eka-dina*-one day; *govinda*-the personal servant of Lord Caitanya Mahāprabhu; *mahā*-prasāda lañā-taking mahā-prasāda; *haridāse dite*-to deliver to Haridāsa; *gelā*-went; *ānandita hañā*-in great jubilation.



TRANSLATION



One day Govinda, the personal servant of Śrī Caitanya Mahāprabhu, went in great jubilation to deliver the remnants of Lord Jagannātha's food to Haridāsa Ṭhākura.





TEXT 17





dekhe,--haridāsa ṭhākura kariyāche śayana



manda manda kariteche saṅkhyā-saṅkīrtana



SYNONYMS



*dekhe*-he saw; *haridāsa ṭhākura*-Haridāsa Ṭhākura; *kariyāche śayana*-was lying down; *manda manda*-very slowly; *kariteche*-he was doing; *saṅkhyā saṅkīrtana*-chanting the fixed number of rounds.



TRANSLATION



When Govinda came to Haridāsa, he saw that Haridāsa Ṭhākura was lying on his back and chanting his rounds very slowly.





TEXT 18





govinda kahe,--'uṭha āsi' karaha bhojana'



haridāsa kahe,--āji karimu laṅghana



SYNONYMS



*govinda kahe*-Govinda said; *uṭha*-please get up; *āsi'*-coming; *karaha bhojana*-take your prasāda; *haridāsa kahe*-Haridāsa replied; *āji*-today; *karimu laṅghana*-I shall observe fasting.



TRANSLATION



"Please rise and take your mahā-prasāda," Govinda said. Haridāsa Ṭhākura replied, "Today I shall observe fasting.





TEXT 19





saṅkhyā-kīrtana pūre nāhi, ke-mate khāiba?



mahā-prasāda āniyācha, ke-mate upekṣiba?



SYNONYMS



*saṅkhyā-kīrtana*-the fixed amount of chanting; *pūre nāhi*-is not complete; *ke*-mate khāiba-how shall I eat; *mahā-prasāda āniyācha*-you have brought the mahā-prasāda; *ke*-mate upekṣiba-how shall I neglect.



TRANSLATION



"I have not finished chanting my regular number of rounds. How, then, can I eat? But you have brought mahā-prasāda, and how can I neglect it?"





TEXT 20





eta bali' mahā-prasāda karilā vandana



eka rañca lañā tāra karilā bhakṣaṇa



SYNONYMS



*eta bali'*-saying this; *mahā-prasāda*-to the mahā-prasāda; *karilā vandana*-he offered respect; *eka rañca*-one fractional part; *lañā*-taking; *tāra karilā bhakṣaṇa*-ate it.



TRANSLATION



Saying this, he offered prayers to the mahā-prasāda, took a little portion, and ate it.



PURPORT



Mahā-prasāda is nondifferent from Kṛṣṇa. Therefore, instead of eating mahā-prasāda, one should honor it. It is said here, karilā vandana, "he offered prayers." When taking mahā-prasāda, one should not consider the food ordinary preparations. Prasāda means favor. One should consider mahā-prasāda a favor of Kṛṣṇa. As stated by Śrīla Bhaktivinoda Ṭhākura, kṛṣṇa baḍa dayāmaya karibāre jihvā jaya svaprasāda-anna dilā bhāi. Kṛṣṇa is very kind. In this material world we are all very attached to tasting various types of food. Therefore, Kṛṣṇa eats many nice varieties of food and offers the food back to the devotees, so that not only are one's demands for various tastes satisfied, but by eating prasāda he makes advancement in spiritual life. Therefore, we should never consider ordinary food on an equal level with mahā-prasāda.





TEXT 21





āra dina mahāprabhu tāṅra ṭhāñi āilā



sustha hao, haridāsa--bali' tāṅre puchilā



SYNONYMS



*āra dina*-the next day; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅra ṭhāñi*-to his place; *āilā*-came; *su-stha hao*-are you all right; *haridāsa*-O Haridāsa; *bali'*-saying; *tāṅre*-unto him; *puchilā*-inquired.



TRANSLATION



The next day, Śrī Caitanya Mahāprabhu went to Haridāsa's place and inquired from him, "Haridāsa, are you well?"





TEXT 22





namaskāra kari' teṅho kailā nivedana



śarīra sustha haya mora, asustha buddhi-mana



SYNONYMS



*namaskāra kari'*-after offering obeisances; *teṅho*-he, Haridāsa Ṭhākura; *kailā nivedana*-submitted; *śarīra*-body; *su-stha*-all right; *haya*-is; *mora*-my; *asustha*-not in a healthy condition; *buddhi*-mana-my mind and intelligence.



TRANSLATION



Haridāsa offered his obeisances to the Lord and replied, "My body is all right, but my mind and intelligence are not well."





TEXT 23





prabhu kahe,--'kon vyādhi, kaha ta' nirṇaya?'



teṅho kahe,--'saṅkhyā-kīrtana nā pūraya'



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *kon vyādhi*-what disease; *kaha ta' nirṇaya*-can you ascertain; *teṅho kahe*-he said; *saṅkhyā*-kīrtana-fixed amount of chanting; *nā pūraya*-has not become complete.



TRANSLATION



Śrī Caitanya Mahāprabhu further inquired from Haridāsa, "Can you ascertain what your disease is?" Haridāsa Ṭhākura replied, "My disease is that I cannot complete my rounds."



PURPORT



If one cannot complete the fixed number of rounds he is assigned, he should be considered to be in a diseased condition of spiritual life. Śrīla Haridāsa Ṭhākura is called nāmācārya. Of course, we cannot imitate Haridāsa Ṭhākura, but everyone must chant a prescribed number of rounds. In our Kṛṣṇa consciousness movement we have fixed sixteen rounds as the minimum so that the Westerners will not feel burdened. These sixteen rounds must be chanted, and chanted loudly, so that one can hear himself and others.





TEXT 24





prabhu kahe,--"vṛddha ha-ilā 'saṅkhyā' alpa kara



siddha-deha tumi, sādhane āgraha kene kara?



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *vṛddha ha-ilā*-you have become old; *saṅkhyā alpa kara*-reduce your number; *siddha-deha tumi*-you are already liberated; *sādhane*-in the regulative principles; *āgraha kene kara*-why are you eager.



TRANSLATION



"Now that you have become old," the Lord said, "you may reduce the number of rounds you chant daily. You are already liberated, and therefore you need not follow the regulative principles very strictly.



PURPORT



Unless one has come to the platform of spontaneous love of God, he must follow the regulative principles. Ṭhākura Haridāsa was the living example of how to follow the regulative principles. Similarly, Raghunātha dāsa Gosvāmī was also such a living example. In the Ṣaḍ-gosvāmy-aṣṭaka it is stated: saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ kālāvasānīkṛtau. The Gosvāmīs, especially Raghunātha dāsa Gosvāmī, strictly followed all the regulative principles. The first regulative principle is that one must chant the Hare Kṛṣṇa mahā-mantra loudly enough so that he can hear himself, and one must vow to chant a fixed number of rounds. Not only was Raghunātha dāsa Gosvāmī chanting a fixed number of rounds, but he had also taken a vow to bow down many times and offer obeisances to the Lord.





TEXT 25





loka nistārite ei tomāra 'avatāra'



nāmera mahimā loke karilā pracāra



SYNONYMS



*loka nistārite*-to deliver the people in general; *ei*-this; *tomāra avatāra*-your incarnation; *nāmera mahimā*-the glories of the holy name; *loke*-in this world; *karilā pracāra*-you have preached.



TRANSLATION



"Your role in this incarnation is to deliver the people in general. You have sufficiently preached the glories of the holy name in this world."



PURPORT



Haridāsa Ṭhākura is known as nāmācārya because it is he who preached the glories of chanting hari-nāma, the holy name of God. By using the words tomāra avatāra ("your incarnation"), Śrī Caitanya Mahāprabhu confirms that Haridāsa Ṭhākura is the incarnation of Lord Brahmā. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that advanced devotees help the Supreme Personality of Godhead in His mission and that such devotees or personal associates incarnate by the will of the Supreme Lord. The Supreme Lord incarnates by His own will, and, by His will, competent devotees also incarnate to help Him in His mission. Haridāsa Ṭhākura is thus the incarnation of Lord Brahmā, and other devotees are likewise incarnations who help in the prosecution of the Lord's mission.





TEXT 26





ebe alpa saṅkhyā kari' kara saṅkīrtana"



haridāsa kahe,--"śuna mora satya nivedana



SYNONYMS



*ebe*-now; *alpa saṅkhyā*-a reduced number of chanting; *kari'*-doing; *kara saṅkīrtana*-chant the Hare Kṛṣṇa mahā-mantra; *haridāsa kahe*-Haridāsa Ṭhākura replied; *śuna*-kindly hear; *mora*-my; *satya*-real; *nivedana*-submission.



TRANSLATION



The Lord concluded, "Now, therefore, please reduce the fixed number of times you chant the Hare Kṛṣṇa mahā-mantra." Haridāsa Ṭhākura replied, "Kindly hear my real plea.





TEXT 27





hīna-jāti janma mora nindya-kalevara



hīna-karme rata muñi adhama pāmara



SYNONYMS



*hīna-jāti*-in a low family; *janma mora*-my birth; *nindya*-abominable; *kalevara*-body; *hīna-karme*-in low activities; *rata muñi*-I am fully engaged; *adhama*-the lowest of men; *pāmara*-most condemned.



TRANSLATION



"I was born in an inferior family, and my body is most abominable. I always engage in low work. Therefore, I am the lowest, most condemned of men.





TEXT 28





adṛśya, aspṛśya more aṅgīkāra kailā



raurava ha-ite kāḍi' more vaikuṇṭhe caḍāilā



SYNONYMS



*adṛśya*-unseeable; *aspṛśya*-untouchable; *more*-me; *aṅgīkāra kailā*-You have accepted; *raurava ha*-ite-from a hellish condition; *kāḍi'*-taking away; *more*-me; *vaikuṇṭhe caḍāilā*-have raised to the Vaikuṇṭha platform.



TRANSLATION



"I am unseeable and untouchable, but You have accepted me as Your servant. This means that You have delivered me from a hellish condition and raised me to the Vaikuṇṭha platform.





TEXT 29





svatantra īśvara tumi hao icchāmaya



jagat nācāo, yāre yaiche icchā haya



SYNONYMS



*svatantra*-fully independent; *īśvara*-Supreme Personality of Godhead; *tumi*-You; *hao*-are; *icchā*-maya-free to act according to Your desire; *jagat*-the world; *nācāo*-You are causing to dance; *yāre*-which; *yaiche*-as; *icchā haya*-You like.



TRANSLATION



"My dear Lord, You are the fully independent Personality of Godhead. You act by Your own free will. You cause the whole world to dance and act as You like.





TEXT 30





aneka nācāilā more prasāda kariyā



viprera śrāddha-pātra khāinu 'mleccha' hañā



SYNONYMS



*aneka*-in many ways; *nācāilā*-You have made dance; *more*-me; *prasāda kariyā*-by Your mercy; *viprera*-of the brāhmaṇas; *śrāddha-pātra*-the dish of the śrāddha ceremony; *khāinu*-I have eaten; *mleccha hañā*-although born in a family of meateaters.



TRANSLATION



"My dear Lord, by Your mercy You have made me dance in many ways. For example, I was offered the śrāddha-pātra that should have been offered to first-class brāhmaṇas. I ate from it even though I was born in a family of meateaters.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, in his Anubhāṣya, quotes from the Viṣṇu-smṛti in reference to śrāddha-pātra.





brāhmaṇāpasadā hy ete

kathitāḥ paṅkti-dūṣakāḥ

etān vivarjayed yatnāt

śrāddha-karmaṇi paṇḍitaḥ



According to this verse, if one is born in a brāhmaṇa family but does not behave according to brahminical standards, he should not be offered the śrāddha-pātra, which is prasāda offered to the forefathers. Advaita Ācārya offered the śrāddha-pātra to Haridāsa Ṭhākura, not to a brāhmaṇa who had been born in a brāhmaṇa family. Although Haridāsa Ṭhākura was born in the family of meateaters, because he was an advanced devotee he was shown more respect than a first-class brāhmaṇa.





TEXT 31





eka vāñchā haya mora bahu dina haite



līlā samvaribe tumi--laya mora citte



SYNONYMS



*eka vāñchā*-one desire; *haya*-is; *mora*-my; *bahu dina*-a very long time; *haite*-since; *līlā*-Your activities; *samvaribe tumi*-You will close; *laya mora citte*-I am thinking.



TRANSLATION



"I have had one desire for a very long time. I think that quite soon, my Lord, You will bring to a close Your pastimes within this material world.





TEXT 32





sei līlā prabhu more kabhu nā dekhāibā



āpanāra āge mora śarīra pāḍibā



SYNONYMS



*sei līlā*-that pastime; *prabhu*-my Lord; *more*-unto me; *kabhu*-ever; *nā dekhāibā*-do not show; *āpanāra āge*-before You; *mora śarīra*-my body; *pāḍibā*-let fall down.



TRANSLATION



"I wish that You not show me this closing chapter of Your pastimes. Before that time comes, kindly let my body fall down in Your presence.





TEXT 33





hṛdaye dharimu tomāra kamala caraṇa



nayane dekhimu tomāra cāṅda vadana



SYNONYMS



*hṛdaye*-upon my heart; *dharimu*-I shall catch; *tomāra*-Your; *kamala caraṇa*-lotuslike feet; *nayane*-with my eyes; *dekhimu*-I shall see; *tomāra*-Your; *cāṅda vadana*-face like the moon.



TRANSLATION



"I wish to catch Your lotuslike feet upon my heart and see Your moonlike face.





TEXT 34





jihvāya uccārimu tomāra 'kṛṣṇa-caitanya'-nāma



ei-mata mora icchā,--chāḍimu parāṇa



SYNONYMS



*jihvāya*-with my tongue; *uccārimu*-I shall chant; *tomāra*-Your; *kṛṣṇa*-caitanya-nāma-holy name of Lord Kṛṣṇa Caitanya; *ei-mata*-in this way; *mora icchā*-my desire; *chāḍimu parāṇa*-I shall give up life.



TRANSLATION



"With my tongue I shall chant Your holy name, 'Śrī Kṛṣṇa Caitanya!' That is my desire. Kindly let me give up my body in this way.





TEXT 35





mora ei icchā yadi tomāra prasāde haya



ei nivedana mora kara, dayāmaya



SYNONYMS



*mora*-my; *ei*-this; *icchā*-desire; *yadi*-if; *tomāra prasāde*-by Your mercy; *haya*-is; *ei nivedana*-this submission; *mora*-my; *kara*-just do; *dayā-maya*-O merciful one.



TRANSLATION



"O most merciful Lord, if by Your mercy it is possible, kindly grant my desire.





TEXT 36





ei nīca deha mora paḍuka tava āge



ei vāñchā-siddhi mora tomātei lāge"



SYNONYMS



*ei*-this; *nīca*-lowborn; *deha*-body; *mora*-my; *paḍuka*-let it fall down; *tava āge*-in front of You; *ei*-this; *vāñchā*-siddhi-perfection of desire; *mora*-my; *tomātei*-by You; *lāge*-can become possible.



TRANSLATION



"Let this lowborn body fall down before You. You can make possible this perfection of all my desires."





TEXT 37





prabhu kahe,--"haridāsa, ye tumi māgibe



kṛṣṇa kṛpāmaya tāhā avaśya karibe



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu replied; *haridāsa*-My dear Haridāsa; *ye*-whatever; *tumi*-you; *māgibe*-request; *kṛṣṇa*-Lord Kṛṣṇa; *kṛpā*-maya-all-merciful; *tāhā*-that; *avaśya*-certainly; *karibe*-will execute.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "My dear Haridāsa, Kṛṣṇa is so merciful that He must execute whatever you want.





TEXT 38





kintu āmāra ye kichu sukha, saba tomā lañā



tomāra yogya nahe,--yābe āmāre chāḍiyā"



SYNONYMS



*kintu*-but; *āmāra*-My; *ye*-whatever; *kichu*-any; *sukha*-happiness; *saba*-all; *tomā lañā*-because of your association; *tomāra*-for you; *yogya nahe*-it is not fit; *yābe*-you will go away; *āmāre chāḍiyā*-leaving Me aside.



TRANSLATION



"But whatever happiness is Mine is all due to your association. It is not fitting for you to go away and leave Me aside."





TEXT 39





caraṇe dhari' kahe haridāsa,--"nā kariha 'māyā'



avaśya mo-adhame, prabhu, kara ei 'dayā'



SYNONYMS



*caraṇe*-the lotus feet; *dhari'*-catching; *kahe*-said; *haridāsa*-Haridāsa Ṭhākura; *nā kariha māyā*-do not create an illusion; *avaśya*-certainly; *mo*-adhame-unto me, who am so fallen; *prabhu*-my Lord; *kara ei dayā*-show this mercy.



TRANSLATION



Catching the lotus feet of Śrī Caitanya Mahāprabhu, Haridāsa Ṭhākura said, "My Lord, do not create an illusion! Although I am so fallen, You must certainly show me this mercy!





TEXT 40





mora śiromaṇi kata kata mahāśaya



tomāra līlāra sahāya koṭi-bhakta haya



SYNONYMS



*mora*-my; *śiromaṇi*-crown jewels; *kata kata*-many, many; *mahāśaya*-great persons; *tomāra līlāra*-in Your pastimes; *sahāya*-helpers; *koṭi*-bhakta-millions of devotees; *haya*-there are.



TRANSLATION



"My Lord, there are many respectable personalities, millions of devotees, who are fit to sit on my head. They are all helpful in Your pastimes.





TEXT 41





āmā-hena yadi eka kīṭa mari' gela



eka pipīlikā maile pṛthvīra kāhāṅ hāni haila?



SYNONYMS



*āmā*-hena-like me; *yadi*-if; *eka*-one; *kīṭa*-insect; *mari' gela*-dies; *eka*-one; *pipīlikā*-ant; *maile*-if he dies; *pṛthvīra*-of the earth; *kāhāṅ*-where; *hāni haila*-is there any loss.



TRANSLATION



"My Lord, if an insignificant insect like me dies, what is the loss? If an ant dies, where is the loss to the material world?





TEXT 42





'bhakata-vatsala' prabhu, tumi, mui 'bhaktābhāsa'



avaśya pūrābe, prabhu, mora ei āśa"



SYNONYMS



*bhakata*-vatsala-always affectionate to devotees; *prabhu*-my Lord; *tumi*-You; *mui*-I; *bhakta-ābhāsa*-an imitation devotee; *avaśya*-certainly; *pūrābe*-You will fulfill; *prabhu*-my Lord; *mora*-my; *ei*-this; *āśa*-expectation.



TRANSLATION



"My Lord, You are always affectionate to Your devotees. I am just an imitation devotee, but nevertheless I wish that You fulfill my desire. That is my expectation."





TEXT 43





madhyāhna karite prabhu calilā āpane



īśvara dekhiyā kāli dibena daraśane



SYNONYMS



*madhyāhna karite*-to perform His noon duties; *prabhu*-Śrī Caitanya Mahāprabhu; *calilā āpane*-aroused Himself; *īśvara dekhiyā*-after visiting Lord Jagannātha; *kāli*-tomorrow; *dibena daraśane*-He would see Haridāsa Ṭhākura.



TRANSLATION



Because He had to perform His noon duties, Śrī Caitanya Mahāprabhu got up to leave, but it was settled that the following day, after He saw Lord Jagannātha, He would return to visit Haridāsa Ṭhākura.





TEXT 44





tabe mahāprabhu tāṅre kari' āliṅgana



madhyāhna karite samudre karilā gamana



SYNONYMS



*tabe*-then; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto him (Haridāsa); *kari'*-doing; *āliṅgana*-embracing; *madhyāhna karite*-to perform His noon duties; *samudre*-toward the sea; *karilā gamana*-went.



TRANSLATION



After embracing him, Śrī Caitanya Mahāprabhu left to perform His noon duties and went to the sea to take His bath.





TEXT 45





prātaḥ-kāle īśvara dekhi' saba bhakta lañā



haridāse dekhite āilā śīghra kariyā



SYNONYMS



*prātaḥ-kāle*-in the morning; *īśvara dekhi'*-after visiting Lord Jagannātha; *saba bhakta*-all the devotees; *lañā*-accompanied by; *haridāse*-Haridāsa; *dekhite*-to see; *āilā*-came; *śīghra kariyā*-hastily.



TRANSLATION



The next morning, after visiting the Jagannātha temple, Śrī Caitanya Mahāprabhu, accompanied by all His other devotees, came hastily to see Haridāsa Ṭhākura.





TEXT 46





haridāsera āge āsi' dilā daraśana



haridāsa vandilā prabhura āra vaiṣṇava-caraṇa



SYNONYMS



*haridāsera*-of Haridāsa Ṭhākura; *āge*-in front; *āsi'*-coming; *dilā daraśana*-gave His audience; *haridāsa*-Haridāsa Ṭhākura; *vandilā*-offered respect; *prabhura*-of Śrī Caitanya Mahāprabhu; *āra*-and; *vaiṣṇava*-of the Vaiṣṇavas; *caraṇa*-unto the lotus feet.



TRANSLATION



Śrī Caitanya Mahāprabhu and the other devotees came before Haridāsa Ṭhākura, who offered his respects to the lotus feet of Śrī Caitanya Mahāprabhu and all the Vaiṣṇavas.





TEXT 47





prabhu kahe,--'haridāsa, kaha samācāra'



haridāsa kahe,--'prabhu, ye kṛpā tomāra'



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *haridāsa*-My dear Haridāsa; *kaha samācāra*-what is the news; *haridāsa kahe*-Haridāsa replied; *prabhu*-my Lord; *ye*-whatever; *kṛpā*-mercy; *tomāra*-Your.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu inquired, "My dear Haridāsa, what is the news?" Haridāsa Ṭhākura replied, "My Lord, whatever mercy You can bestow upon me."





TEXT 48





aṅgane ārambhilā prabhu mahā-saṅkīrtana



vakreśvara-paṇḍita tāhāṅ karena nartana



SYNONYMS



*aṅgane*-in the courtyard; *ārambhilā*-began; *prabhu*-Śrī Caitanya Mahāprabhu; *mahā*-saṅkīrtana-great congregational chanting; *vakreśvara*-paṇḍita-Vakreśvara Paṇḍita; *tāhāṅ*-there; *karena nartana*-danced.



TRANSLATION



Upon hearing this, Śrī Caitanya Mahāprabhu immediately began great congregational chanting in the courtyard. Vakreśvara Paṇḍita was the chief dancer.





TEXT 49





svarūpa-gosāñi ādi yata prabhura gaṇa



haridāse beḍi' kare nāma-saṅkīrtana



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *ādi*-and others; *yata*-all; *prabhura gaṇa*-the company of the Lord; *haridāse beḍi'*-surrounding Haridāsa Ṭhākura; *kare*-performed; *nāma*-saṅkīrtana-congregational chanting.



TRANSLATION



Headed by Svarūpa Dāmodara Gosvāmī, all the devotees of Śrī Caitanya Mahāprabhu surrounded Haridāsa Ṭhākura and began congregational chanting.





TEXT 50





rāmānanda, sārvabhauma, sabāra agrete



haridāsera guṇa prabhu lāgilā kahite



SYNONYMS



*rāmānanda*-Rāmānanda Rāya; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *sabāra*-of all; *agrete*-in front; *haridāsera*-of Haridāsa Ṭhākura; *guṇa*-attributes; *prabhu*-Śrī Caitanya Mahāprabhu; *lāgilā kahite*-began to describe.



TRANSLATION



In front of all the great devotees like Rāmānanda Rāya and Sārvabhauma Bhaṭṭācārya, Śrī Caitanya Mahāprabhu began to describe the holy attributes of Haridāsa Ṭhākura.





TEXT 51





haridāsera guṇa kahite prabhu ha-ilā pañca-mukha



kahite kahite prabhura bāḍe mahā-sukha



SYNONYMS



*haridāsera*-of Haridāsa Ṭhākura; *guṇa*-attributes; *kahite*-speaking; *prabhu*-Śrī Caitanya Mahāprabhu; *ha*-ilā-became; *pañca*-mukha-as if possessing five mouths; *kahite kahite*-while He was speaking; *prabhura*-of Śrī Caitanya Mahāprabhu; *bāḍe*-increased; *mahā*-sukha-great happiness.



TRANSLATION



As He described the transcendental attributes of Haridāsa Ṭhākura, Śrī Caitanya Mahāprabhu seemed to possess five mouths. The more He described, the more His great happiness increased.





TEXT 52





haridāsera guṇe sabāra vismita haya mana



sarva-bhakta vande haridāsera caraṇa



SYNONYMS



*haridāsera*-of Haridāsa Ṭhākura; *guṇe*-by the attributes; *sabāra*-of all of them; *vismita*-struck with wonder; *haya*-become; *mana*-minds; *sarva-bhakta*-all the devotees; *vande*-worship; *haridāsera caraṇa*-the lotus feet of Haridāsa Ṭhākura.



TRANSLATION



After hearing of the transcendental qualities of Haridāsa Ṭhākura, all the devotees present were struck with wonder. They all offered their respectful obeisances to the lotus feet of Haridāsa Ṭhākura.





TEXT 53





haridāsa nijāgrete prabhure vasāilā



nija-netra--dui bhṛṅga--mukha-padme dilā



SYNONYMS



haridāsa-Ṭhākura Haridāsa; *nija-agrete*-in front of himself; *prabhure vasāilā*-made the Lord sit down; *nija*-netra-his eyes; *dui bhṛṅga*-as if two bumblebees; *mukha*-padme-on the lotus face; *dilā*-he fixed.



TRANSLATION



Haridāsa Ṭhākura made Śrī Caitanya Mahāprabhu sit down in front of him, and then he fixed his eyes, like two bumblebees, on the lotus face of the Lord.





TEXT 54





sva-hṛdaye āni' dharila prabhura caraṇa



sarva-bhakta-pada-reṇu mastaka-bhūṣaṇa



SYNONYMS



*sva*-hṛdaye-upon his heart; *āni'*-bringing; *dharila*-held; *prabhura caraṇa*-the lotus feet of Śrī Caitanya Mahāprabhu; *sarva-bhakta*-of all the devotees; *pada-reṇu*-the dust of the feet; *mastaka-bhūṣaṇa*-the ornament of his head.



TRANSLATION



He held the lotus feet of Śrī Caitanya Mahāprabhu on his heart and then took the dust of the feet of all the devotees present and put it on his head.





TEXT 55





'śrī-kṛṣṇa-caitanya' śabda balena bāra bāra



prabhu-mukha-mādhurī piye, netre jala-dhāra



SYNONYMS



*śrī-kṛṣṇa-caitanya*-Lord Śrī Kṛṣṇa Caitanya; *śabda*-vibration; *balena*-speaks; *bāra bāra*-again and again; *prabhu-mukha-mādhurī*-the sweetness of the face of Śrī Caitanya Mahāprabhu; *piye*-he drinks; *netre*-through the eyes; *jala-dhāra*-a continuous flow of water.



TRANSLATION



He began to chant the holy name of Śrī Kṛṣṇa Caitanya again and again. As he drank the sweetness of the face of the Lord, tears constantly glided down from his eyes.





TEXT 56





'śrī-kṛṣṇa-caitanya' śabda karite uccāraṇa



nāmera sahita prāṇa kaila utkrāmaṇa



SYNONYMS



*śrī-kṛṣṇa-caitanya*-Śrī Kṛṣṇa Caitanya; *śabda*-the sound vibration; *karite uccāraṇa*-chanting; *nāmera sahita*-with the name; *prāṇa*-life; *kaila utkrāmaṇa*-went away.



TRANSLATION



While chanting the holy name of Śrī Kṛṣṇa Caitanya, he gave up his air of life and left his body.





TEXT 57





mahā-yogeśvara-prāya dekhi' svacchande maraṇa



'bhīṣmera niryāṇa' sabāra ha-ila smaraṇa



SYNONYMS



*mahā*-yogeśvara-prāya-just like a great mystic yogī; *dekhi'*-seeing; *svacchande*-at his will; *maraṇa*-dying; *bhīṣmera niryāṇa*-the passing of Bhīṣma; *sabāra ha*-ila smaraṇa-everyone remembered.



TRANSLATION



Seeing the wonderful death of Haridāsa Ṭhākura by his own will, which was just like a great mystic yogī's, everyone remembered the passing away of Bhīṣma.





TEXT 58





'hari' 'kṛṣṇa'-śabde sabe kare kolāhala



premānande mahāprabhu ha-ilā vihvala



SYNONYMS



*hari*-the holy name of Hari; *kṛṣṇa*-the holy name of Kṛṣṇa; *śabde*-with the sound vibration; *sabe*-all of them; *kare*-make; *kolāhala*-great noise; *prema-ānande*-in ecstatic love; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *ha*-ilā vihvala-became overwhelmed.



TRANSLATION



There was a tumultuous noise as they all chanted the holy names "Hari" and "Kṛṣṇa." Śrī Caitanya Mahāprabhu became overwhelmed with ecstatic love.





TEXT 59





haridāsera tanu prabhu kole laila uṭhāñā



aṅgane nācena prabhu premāviṣṭa hañā



SYNONYMS



*haridāsera*-of Haridāsa Ṭhākura; *tanu*-the body; *prabhu*-Śrī Caitanya Mahāprabhu; *kole*-on the lap; *laila*-took; *uṭhāñā*-raising; *aṅgane*-in the yard; *nācena*-dances; *prabhu*-Śrī Caitanya Mahāprabhu; *premāviṣṭa hañā*-becoming overwhelmed by ecstatic love.



TRANSLATION



The Lord raised the body of Haridāsa Ṭhākura and placed it on His lap. Then He began to dance in the courtyard in great ecstatic love.





TEXT 60





prabhura āveśe avaśa sarva-bhakta-gaṇa



premāveśe sabe nāce, karena kīrtana



SYNONYMS



*prabhura āveśe*-because of the ecstatic emotions of Śrī Caitanya Mahāprabhu; *avaśa*-helpless; *sarva-bhakta-gaṇa*-all the devotees; *prema-āveśe*-in great ecstatic love; *sabe*-all of them; *nāce*-dance; *karena kīrtana*-and perform congregational chanting.



TRANSLATION



Because of Śrī Caitanya Mahāprabhu's ecstatic love, all the devotees were helpless, and in ecstatic love they also began to dance and chant congregationally.





TEXT 61





ei-mate nṛtya prabhu kailā kata-kṣaṇa



svarūpa-gosāñi prabhure karāila sāvadhāna



SYNONYMS



*ei-mate*-in this way; *nṛtya*-dancing; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā*-performed; *kata-kṣaṇa*-for some time; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *prabhure*-unto Śrī Caitanya Mahāprabhu; *karāila*-caused to do; *sāvadhāna*-care of other rituals.



TRANSLATION



Śrī Caitanya Mahāprabhu danced for some time, and then Svarūpa Dāmodara Gosvāmī informed Him of other rituals for the body of Ṭhākura Haridāsa.





TEXT 62





haridāsa-ṭhākure tabe vimāne caḍāñā



samudre lañā gelā tabe kīrtana kariyā



SYNONYMS



*haridāsa-ṭhākure*-Haridāsa Ṭhākura; *tabe*-then; *vimāne*-on a carrier like an airship; *caḍāñā*-raising; *samudre*-to the seashore; *lañā gelā*-took; *tabe*-then; *kīrtana kariyā*-performing congregational chanting.



TRANSLATION



The body of Haridāsa Ṭhākura was then raised onto a carrier that resembled an airship and taken to the sea, accompanied by congregational chanting.





TEXT 63





āge mahāprabhu calena nṛtya karite karite



pāche nṛtya kare vakreśvara bhakta-gaṇa-sāthe



SYNONYMS



*āge*-in front; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *calena*-goes; *nṛtya*-dancing; *karite karite*-performing; *pāche*-behind; *nṛtya kare*-dances; *vakreśvara*-Vakreśvara; *bhakta*-gaṇa-sāthe-with other devotees.



TRANSLATION



Śrī Caitanya Mahāprabhu danced in front of the procession, and Vakreśvara Paṇḍita, along with the other devotees, chanted and danced behind Him.





TEXT 64





haridāse samudra-jale snāna karāilā



prabhu kahe,--"samudra ei 'mahā-tīrtha' ha-ilā"



SYNONYMS



*haridāse*-the body of Haridāsa; *samudra-jale*-in the water of the sea; *snāna karāilā*-bathed; *prabhu kahe*-Śrī Caitanya Mahāprabhu said; *samudra*-sea; *ei*-this; *mahā*-tīrtha ha-ilā-has become a great place of pilgrimage.



TRANSLATION



Śrī Caitanya Mahāprabhu bathed the body of Haridāsa Ṭhākura in the sea and then declared, "From this day on, this sea has become a great pilgrimage site."





TEXT 65





haridāsera pādodaka piye bhakta-gaṇa



haridāsera aṅge dilā prasāda-candana



SYNONYMS



*haridāsera*-of Haridāsa Ṭhākura; *pāda-udaka*-the water that touched the lotus feet; *piye*-drink; *bhakta-gaṇa*-the devotees; *haridāsera*-of Haridāsa Ṭhākura; *aṅge*-on the body; *dilā*-smeared; *prasāda*-candana-remnants of sandalwood pulp offered to Lord Jagannātha.



TRANSLATION



Everyone drank the water that had touched the lotus feet of Haridāsa Ṭhākura, and then they smeared remnants of Lord Jagannātha's sandalwood pulp over Haridāsa Ṭhākura's body.





TEXT 66





ḍora, kaḍāra, prasāda, vastra aṅge dilā



vālukāra garta kari' tāhe śoyāilā



SYNONYMS



*ḍora*-silken ropes; *kaḍāra*-remnants of Lord Jagannātha's sandalwood pulp; *prasāda*-remnants of Jagannātha's food; *vastra*-cloth; *aṅge*-on the body; *dilā*-gave; *vālukāra*-of sand; *garta*-a ditch; *kari'*-making; *tāhe*-within that; *śoyāilā*-put down.



TRANSLATION



After a hole was dug in the sand, the body of Haridāsa Ṭhākura was placed in it. Remnants from Lord Jagannātha, such as His silken ropes, sandalwood pulp, food and cloth, were placed on the body.





TEXT 67





cāri-dike bhakta-gaṇa karena kīrtana



vakreśvara-paṇḍita karena ānande nartana



SYNONYMS



*cāri-dike*-all around; *bhakta-gaṇa*-the devotees; *karena*-performed; *kīrtana*-congregational chanting; *vakreśvara*-paṇḍita-Vakreśvara Paṇḍita; *karena*-performed; *ānande*-in jubilation; *nartana*-dancing.



TRANSLATION



All around the body, the devotees performed congregational chanting, and Vakreśvara Paṇḍita danced in jubilation.





TEXT 68





'hari-bola' 'hari-bola' bale gaurarāya



āpani sri-haste vālu dilā tāṅra gāya



SYNONYMS



*hari*-bola hari-bola-chant Hari, chant Hari; *bale*-chanted; *gaurarāya*-Śrī Caitanya Mahāprabhu; *āpani*-personally; *śrī*-haste-with His transcendental hands; *vālu dilā*-placed sand; *tāṅra gāya*-on his body.



TRANSLATION



With His transcendental hands, Śrī Caitanya Mahāprabhu personally covered the body of Haridāsa Ṭhākura with sand, chanting "Hari bol! Hari bol!"





TEXT 69





tāṅre vālu diyā upare piṇḍā bāṅdhāilā



caudike piṇḍera mahā āvaraṇa kailā



SYNONYMS



*tāṅre*-upon the body of Haridāsa Ṭhākura; *vālu*-sand; *diyā*-putting; *upare*-on top; *piṇḍā bāṅdhāilā*-constructed a platform; *cau-dike*-all around; *piṇḍera*-the platform; *mahā āvaraṇa kailā*-made a great protective fence.



TRANSLATION



They covered the body of Haridāsa Ṭhākura with sand and then constructed a platform upon the site. The platform was protected all around by fencing.





TEXT 70





tāhā beḍi' prabhu kailā kīrtana, nartana



hari-dhvani-kolāhale bharila bhuvana



SYNONYMS



*tāhā*-that; *beḍi'*-surrounding; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā*-performed; *kīrtana nartana*-chanting and dancing; *hari-dhvani-kolāhale*-the tumultuous sound of the holy name of Hari; *bharila*-filled; *bhuvana*-the entire universe.



TRANSLATION



Śrī Caitanya Mahāprabhu danced and chanted all around the platform, and as the holy name of Hari roared tumultuously, the whole universe became filled with the vibration.





TEXT 71





tabe mahāprabhu saba bhakta-gaṇa-saṅge



samudre karilā snāna-jala-keli raṅge



SYNONYMS



*tabe*-thereupon; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *saba*-all; *bhakta*-gaṇa-saṅge-with the devotees; *samudre*-in the sea; *karilā snāna*-took a bath; *jala*-keli-playing in the water; *raṅge*-in great jubilation.



TRANSLATION



After saṅkīrtana, Śrī Caitanya Mahāprabhu bathed in the sea with His devotees, swimming and playing in the water in great jubilation.





TEXT 72





haridāse pradakṣiṇa kari' āila siṁha-dvāre



hari-kīrtana-kolāhala sakala nagare



SYNONYMS



*haridāse*-Haridāsa; *pradakṣiṇa kari'*-circumambulating; *āila siṁha*-dvāre-came to the gate of Jagannātha temple known as Siṁha-dvāra; *hari-kīrtana-kolāhala*-the tumultuous sound of congregational chanting; *sakala nagare*-all over the city.



TRANSLATION



After circumambulating the tomb of Haridāsa Ṭhākura, Śrī Caitanya Mahāprabhu went to the Siṁha-dvāra gate of the Jagannātha temple. The whole city chanted in congregation, and the tumultuous sound vibrated all over the city.





TEXT 73





siṁha-dvāre āsi' prabhu pasārira ṭhāṅi



āṅcala pātiyā prasāda māgilā tathāi



SYNONYMS



*siṁha*-dvāre āsi'-coming in front of the Siṁha-dvāra; *prabhu*-Śrī Caitanya Mahāprabhu; *pasārira ṭhāṅi*-from all the shopkeepers; *āṅcala pātiyā*-spreading His cloth; *prasāda*-Jagannātha's prasāda; *māgilā*-begged; *tathāi*-there.



TRANSLATION



Approaching the Siṁha-dvāra gate, Śrī Caitanya Mahāprabhu spread His cloth and began to beg prasāda from all the shopkeepers there.





TEXT 74





'haridāsa-ṭhākurera mahotsavera tare



prasāda māgiye bhikṣā deha' ta' āmāre'



SYNONYMS



*haridāsa-ṭhākurera*-of Haridāsa Ṭhākura; *mahotsavera tare*-for holding a festival; *prasāda māgiye*-I am begging prasāda; *bhikṣā deha'*-please give alms; *ta'*-certainly; *āmāre*-unto Me.



TRANSLATION



"I am begging prasāda for a festival honoring the passing away of Haridāsa Ṭhākura," the Lord said. "Please give Me alms."





TEXT 75





śuniyā pasāri saba cāṅgaḍā uṭhāñā



prasāda dite āse tārā ānandita hañā



SYNONYMS



*śuniyā*-hearing; *pasāri*-the shopkeepers; *saba*-all; *cāṅgaḍā uṭhāñā*-taking a big basket; *prasāda dite*-to deliver the prasāda; *āse*-come forward; *tāra*-they; *ānandita hañā*-in great jubilation.



TRANSLATION



Hearing this, all the shopkeepers immediately came forward with big baskets of prasāda, which they jubilantly delivered to Lord Caitanya.





TEXT 76





svarūpa-gosāñi pasārike niṣedhila



cāṅgaḍā lañā pasāri pasāre vasila



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *pasārike*-the shopkeepers; *niṣedhila*-forbade; *cāṅgaḍā lañā*-taking the baskets; *pasāri*-shopkeepers; *pasāre vasila*-sat down in their shops.



TRANSLATION



However, Svarūpa Dāmodara stopped them, and the shopkeepers returned to their shops and sat down with their baskets.





TEXT 77





svarūpa-gosāñi prabhure ghara pāṭhāilā



cāri vaiṣṇava, cāri pichāḍā saṅge rākhilā



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *prabhure*-Śrī Caitanya Mahāprabhu; *ghara pāṭhāilā*-sent to His residence; *cāri vaiṣṇava*-four Vaiṣṇavas; *cāri pichāḍā*-four carrier servants; *saṅge rākhilā*-he kept with him.



TRANSLATION



Svarūpa Dāmodara sent Śrī Caitanya Mahāprabhu back to His residence, and kept with him four Vaiṣṇavas and four servant carriers.





TEXT 78





svarūpa-gosāñi kahilena saba pasārire



eka eka dravyera eka eka puñjā deha' more



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *kahilena*-said; *saba pasārire*-to all the shopkeepers; *eka eka dravyera*-of each particular type of prasāda; *eka eka puñjā*-four palmfuls; *deha' more*-deliver to me.



TRANSLATION



Svarūpa Dāmodara said to all the shopkeepers, "Deliver to me four palmfuls of prasāda from each and every item."





TEXT 79





ei-mate nānā prasāda bojhā bāndhāñā



lañā āilā cāri janera mastake caḍāñā



SYNONYMS



*ei-mate*-in this way; *nānā*-various; *prasāda*-prasāda; *bojhā*-load; *bāndhāñā*-packing; *lañā āilā*-brought; *cāri janera*-of the four persons; *mastake*-on the heads; *caḍāñā*-mounting.



TRANSLATION



In this way varieties of prasāda were collected, then packed up in different loads and carried on the heads of the four servants.





TEXT 80





vāṇīnātha paṭṭanāyaka prasāda ānilā



kāśī-miśra aneka prasāda pāṭhāilā



SYNONYMS



*vāṇīnātha paṭṭanāyaka*-Vāṇīnātha Paṭṭanāyaka; *prasāda*-prasāda; *ānilā*-brought in; *kāśī*-miśra-Kāśī Miśra; *aneka prasāda*-varieties of prasāda; *pāṭhāilā*-sent.



TRANSLATION



Not only did Svarūpa Dāmodara Gosvāmī bring prasāda, but Vāṇīnātha Paṭṭanāyaka, as well as Kāśī Miśra, sent large quantities.





TEXT 81





saba vaiṣṇave prabhu vasāilā sāri sāri



āpane pariveśe prabhu lañā janā cāri



SYNONYMS



*saba vaiṣṇave*-all the Vaiṣṇavas; *prabhu*-Śrī Caitanya Mahāprabhu; *vasāilā*-made to sit down; *sāri sāri*-in lines; *āpane*-personally; *pariveśe*-distributes; *prabhu*-Śrī Caitanya Mahāprabhu; *lañā*-taking; *janā cāri*-four men.



TRANSLATION



Śrī Caitanya Mahāprabhu made all the devotees sit in rows and personally began to distribute the prasāda, assisted by four other men.





TEXT 82





mahāprabhura śrī-haste alpa nā āise



eka eka pāte pañca-janāra bhakṣya pariveśe



SYNONYMS



*mahāprabhura*-of Śrī Caitanya Mahāprabhu; *śrī-haste*-in the transcendental hands; *alpa*-a small quantity; *nā āise*-did not come; *eka eka pāte*-on each and every plate; *pañca-janāra*-of five men; *bhakṣya*-eatables; *pariveśe*-He administered.



TRANSLATION



Śrī Caitanya Mahāprabhu was not accustomed to taking prasāda in small quantities. He therefore put on each plate what at least five men could eat.





TEXT 83





svarūpa kahe,--"prabhu, vasi' karaha darśana



āmi iṅhā-sabā lañā kari pariveśana



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara said; *prabhu*-my Lord; *vasi'*-sitting down; *karaha darśana*-watch; *āmi*-I; *iṅhā*-sabā lañā-with all these persons; *kari pariveśana*-shall administer.



TRANSLATION



Svarūpa Dāmodara Gosvāmī requested Śrī Caitanya Mahāprabhu, "Please sit down and watch. With these men to help me, I shall distribute the prasāda."





TEXT 84





svarūpa, jagadānanda, kāśīśvara, śaṅkara



cāri-jana pariveśana kare nirantara



SYNONYMS



*svarūpa*-Svarūpa Dāmodara Gosvāmī; *jagadānanda*-Jagadānanda Paṇḍita; *kāśīśvara*-Kāśīśvara; śaṅkara-Śaṅkara; *cāri*-jana-four men; *pariveśana kare*-administer; *nirantara*-continuously.



TRANSLATION



The four men-Svarūpa, Jagadānanda, Kāśīśvara and Śaṅkara-distributed the prasāda continuously.





TEXT 85





prabhu nā khāile keha nā kare bhojana



prabhure se dine kāśī-miśrera nimantraṇa



SYNONYMS



*prabhu nā khāile*-as long as the Lord does not eat; *keha nā kare bhojana*-no one would eat; *prabhure*-unto Śrī Caitanya Mahāprabhu; *se dine*-on that day; *kāśī-miśrera*-of Kāśī Miśra; *nimantraṇa*-the invitation.



TRANSLATION



All the devotees who sat down would not accept the prasāda as long as the Lord had not eaten. On that day, however, Kāśī Miśra had extended an invitation to the Lord.





TEXT 86





āpane kāśī-miśra āilā prasāda lañā



prabhure bhikṣā karāilā āgraha kariyā



SYNONYMS



*āpane*-personally; *kāśī*-miśra-Kāśī Miśra; *āilā*-came; *prasāda lañā*-taking prasāda; *prabhure*-to Śrī Caitanya Mahāprabhu; *bhikṣā karāilā*-delivered prasāda to eat; *āgraha kariyā*-with great attention.



TRANSLATION



Therefore Kāśī Miśra personally went there and delivered prasāda to Śrī Caitanya Mahāprabhu with great attention and made Him eat.





TEXT 87





purī-bhāratīra saṅge prabhu bhikṣā kailā



sakala vaiṣṇava tabe bhojana karilā



SYNONYMS



*purī*-bhāratīra saṅge-with Paramānanda Purī and Brahmānanda Bhāratī; *prabhu*-Śrī Caitanya Mahāprabhu; *bhikṣā kailā*-honored the prasāda; *sakala vaiṣṇava*-all the Vaiṣṇavas; *tabe*-then; *bhojana karilā*-began to eat.



TRANSLATION



With Paramānanda Purī and Brahmānanda Bhāratī, Śrī Caitanya Mahāprabhu sat down and accepted the prasāda. When He began to eat, so did all the Vaiṣṇavas.





TEXT 88





ākaṇṭha pūrāñā sabāya karāilā bhojana



deha' deha' bali' prabhu balena vacana



SYNONYMS



*ākaṇṭha pūrāñā*-filling to the neck; *sabāya*-everyone; *karāilā bhojana*-He made to eat; *deha' deha'*-give them more, give them more; *bali'*-saying; *prabhu*-Śrī Caitanya Mahāprabhu; *balena vacana*-talked.



TRANSLATION



Everyone was filled up to the neck because Śrī Caitanya Mahāprabhu kept telling the distributors, "Give them more! Give them more!"





TEXT 89





bhojana kariyā sabe kailā ācamana



sabāre parāilā prabhu mālya-candana



SYNONYMS



*bhojana kariyā*-after eating; *sabe*-all the devotees; *kailā*-performed; *ācamana*-washing of the mouth and hands; *sabāre*-all of them; *parāilā*-put on; *prabhu*-Śrī Caitanya Mahāprabhu; *mālya*-flower garland; *candana*-sandalwood pulp.



TRANSLATION



After all the devotees finished accepting prasāda and had washed their hands and mouths, Śrī Caitanya Mahāprabhu decorated each of them with a flower garland and sandalwood pulp.





TEXT 90





premāviṣṭa hañā prabhu karena vara-dāna



śuni' bhakta-gaṇera juḍāya manaskāma



SYNONYMS



*prema-āviṣṭa hañā*-being overwhelmed by ecstatic love; *prabhu*-Śrī Caitanya Mahāprabhu; *karena vara*-dāna-offered a benediction; *śuni'*-hearing; *bhakta-gaṇera*-of the devotees; *juḍāya*-became fulfilled; *manaḥ-kāma*-the desires of the mind.



TRANSLATION



Overwhelmed with ecstatic love, Śrī Caitanya Mahāprabhu offered a benediction to all the devotees, which all the devotees heard with great satisfaction.





TEXTS 91-93





"haridāsera vijayotsava ye kaila darśana



ye ihāṅ nṛtya kaila, ye kaila kīrtana



ye tāṅre vālukā dite karila gamana



tāra madhye mahotsave ye kaila bhojana



acire ha-ibe tā-sabāra 'kṛṣṇa-prāpti'



haridāsa-daraśane haya aiche 'śakti'



SYNONYMS



*haridāsera*-of Haridāsa Ṭhākura; *vijaya-utsava*-the festival of the passing away; *ye*-anyone who; *kaila darśana*-has seen; *ye*-anyone who; *ihāṅ*-here; *nṛtya kaila*-danced; *ye*-anyone who; *kaila kīrtana*-chanted; *ye*-anyone who; *tāṅre*-upon him; *vālukā dite*-to offer sand; *karila gamana*-came forward; *tāra madhye*-in that connection; *mahotsave*-in the festival; *ye*-anyone who; *kaila bhojana*-took prasāda; *acire*-very soon; *ha*-ibe-there will be; *tā-sabāra*-of all of them; *kṛṣṇa*-prāpti-attainment of Kṛṣṇa; *haridāsa-daraśane*-by seeing Haridāsa Ṭhākura; *haya*-there is; *aiche*-such; *śakti*-power.



TRANSLATION



Śrī Caitanya Mahāprabhu gave this benediction: "Anyone who has seen the festival of Śrī Haridāsa Ṭhākura's passing away, anyone who has chanted and danced here, anyone who has offered sand on the body of Haridāsa Ṭhākura and anyone who has joined this festival to partake of the prasāda will achieve the favor of Kṛṣṇa very soon. There is such wonderful power in seeing Haridāsa Ṭhākura.





TEXT 94





kṛpā kari' kṛṣṇa more diyāchilā saṅga



svatantra kṛṣṇera icchā,--kailā saṅga-bhaṅga



SYNONYMS



*kṛpā kari'*-being merciful; *kṛṣṇa*-Lord Kṛṣṇa; *more*-unto Me; *diyāchilā saṅga*-gave the association; *svatantra*-independent; *kṛṣṇera*-of Lord Kṛṣṇa; *icchā*-desire; *kailā saṅga-bhaṅga*-He has broken My association.



TRANSLATION



"Being merciful upon Me, Kṛṣṇa gave Me the association of Haridāsa Ṭhākura. Being independent in His desires, He has now broken that association.





TEXT 95





haridāsera icchā yabe ha-ila calite



āmāra śakati tāṅre nārila rākhite



SYNONYMS



*haridāsera*-of Haridāsa Ṭhākura; *icchā*-the desire; *yabe*-when; *ha*-ila-was; *calite*-to go away; *āmāra śakati*-My strength; *tāṅre*-him; *nārila rākhite*-could not keep.



TRANSLATION



"When Haridāsa Ṭhākura wanted to leave this material world, it was not within My power to detain him.





TEXT 96





icchā-mātre kailā nija-prāṇa niṣkrāmaṇa



pūrve yena śuniyāchi bhīṣmera maraṇa



SYNONYMS



*icchā*-mātre-just by desire; *kailā*-performed; *nija-prāṇa*-of his life; *niṣkrāmaṇa*-going away; *pūrve*-formerly; *yena*-as; *śuniyāchi*-we have heard; *bhīṣmera maraṇa*-the death of Bhīṣmadeva.



TRANSLATION



"Simply by his will, Haridāsa Ṭhākura could give up his life and go away, exactly like Bhīṣma, who previously died simply by his own desire, as we have heard from śāstra.





TEXT 97





haridāsa āchila pṛthivīra 'śiromaṇi'



tāhā vinā ratna-śūnyā ha-ila medinī



SYNONYMS



haridāsa-Ṭhākura Haridāsa; *āchila*-was; *pṛthivīra*-of this world; *śiromaṇi*-the crown jewel; *tāhā vinā*-without him; *ratna-śūnyā*-without the valuable jewel; *ha*-ila-becomes; *medinī*-this world.



TRANSLATION



"Haridāsa Ṭhākura was the crown jewel on the head of this world; without him, this world is now bereft of its valuable jewel."





TEXT 98





'jaya jaya haridāsa' bali' kara hari-dhvani"



eta bali' mahāprabhu nācena āpani



SYNONYMS



*jaya jaya*-all glories; *haridāsa*-to Haridāsa Ṭhākura; *bali'*-saying; *kara hari*-dhvani-chant the holy name of the Lord; *eta bali'*-saying this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *nācena*-dances; *āpani*-personally.



TRANSLATION



Śrī Caitanya Mahāprabhu then told everyone, "Say 'All glories to Haridāsa Ṭhākura!' and chant the holy name of Hari." Saying this, He personally began to dance.





TEXT 99





sabe gāya,--"jaya jaya jaya haridāsa



nāmera mahimā yeṅha karilā prakāśa"



SYNONYMS



*sabe gāya*-everyone chanted; *jaya jaya jaya*-all glories; *haridāsa*-to Haridāsa Ṭhākura; *nāmera mahimā*-the glories of chanting the holy name; *yeṅha*-who; *karilā prakāśa*-revealed.



TRANSLATION



Everyone began to chant, "All glories to Haridāsa Ṭhākura, who revealed the importance of chanting the holy name of the Lord!"





TEXT 100





tabe mahāprabhu saba bhakte vidāya dilā



harṣa-viṣāde prabhu viśrāma karilā



SYNONYMS



*tabe*-thereafter; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *saba bhakte*-to all the devotees; *vidāya dilā*-bade farewell; *harṣa-viṣāde*-in mixed happiness and distress; *prabhu*-Śrī Caitanya Mahāprabhu; *viśrāma karilā*-took His rest.



TRANSLATION



Thereafter, Śrī Caitanya Mahāprabhu bid farewell to all the devotees, and He Himself, with mixed feelings of happiness and distress, took rest.





TEXT 101





ei ta' kahiluṅ haridāsera vijaya



yāhāra śravaṇe kṛṣṇe dṛḍha-bhakti haya



SYNONYMS



*ei ta'*-thus; *kahiluṅ*-I have spoken; *haridāsera*-of Haridāsa Ṭhākura; *vijaya*-victory; *yāhāra śravaṇe*-by hearing which; *kṛṣṇe*-unto Lord Kṛṣṇa; *dṛḍha*-bhakti-firm devotional service; *haya*-becomes.



TRANSLATION



Thus I have spoken about the victorious passing away of Haridāsa Ṭhākura. Anyone who hears this narration will certainly fix his mind firmly in devotional service to Kṛṣṇa.



PURPORT



At Puruṣottama-kṣetra, or Jagannātha Purī, there is a temple of Ṭoṭā-gopīnātha. If one goes from there to the sea, he can discover the tomb of Haridāsa Ṭhākura still existing. Every year on the date of Ananta-caturdaśī there is a festival to commemorate the passing away of Haridāsa Ṭhākura. At the same place, three Deities of Nityānanda, Kṛṣṇa Caitanya and Advaita Prabhu were established about one hundred years ago. A gentleman named Bhramaravara from Kendrāpāḍā in the province of Orissa contributed funds to establish these Deities in the temple. The management of the temple was under the Ṭoṭā-gopīnātha gosvāmīs.





This temple was later sold to someone else, and this party is now maintaining the sevā-pūjā of the temple. Near this temple and the tomb of Haridāsa Ṭhākura, Śrīla Bhaktivinoda Ṭhākura constructed a small house, called Bhakti-kuṭī. In the Bengali year 1329 (A.D. 1922), Puruṣottama-maṭha, a branch of the Gauḍīya Maṭha, was established there. in the Bhakti-ratnākara it is stated:



śrīnivāsa śīghra samudrera kūle gelā

haridāsa-ṭhākurera samādhi dekhilā



bhūmite paḍiyā kailā praṇati vistara

bhāgavata-gaṇa śrī-samādhi-sannidhāne

śrīnivāse sthira kailā sasneha-vacane



punaḥ śrīnivāsa śrī-samādhi praṇamiyā

ye vilāpa kailā, tā śunile drave hiyā



"Śrīnivāsa Ṭhākura quickly ran to the seashore. When he saw the tomb of Haridāsa Ṭhākura, he immediately fell down offering prayers and almost fainted. The devotees present there pacified him with very sweet and affectionate words, and Śrīnivāsa again offered his obeisances to the tomb. Hearing of the separation that Śrīnivāsa expressed in his lamentation at the tomb of Haridāsa Ṭhākura makes one's heart melt."





TEXT 102





caitanyera bhakta-vātsalya ihātei jāni



bhakta-vāñchā pūrṇa kailā nyāsi-śiromaṇi



SYNONYMS



*caitanyera*-of Śrī Caitanya Mahāprabhu; *bhakta*-vātsalya-affection for His devotees; *ihātei*-from this; *jāni*-one can understand; *bhakta-vāñchā*-the desire of the devotee; *pūrṇa kailā*-fully satisfied; *nyāsi-śiromaṇi*-the crown jewel of the sannyāsīs, Śrī Caitanya Mahāprabhu.



TRANSLATION



From the incident of Haridāsa Ṭhākura's passing away and the great care Śrī Caitanya Mahāprabhu took in commemorating it, one can understand just how affectionate He is toward His devotees. Although He is the topmost of all sannyāsīs, He fully satisfied the desire of Haridāsa Ṭhākura.





TEXT 103





śeṣa-kāle dilā tāṅre darśana-sparśana



tāṅre kole kari' kailā āpane nartana



SYNONYMS



*śeṣa*-kāle-at the last stage of his life; *dilā*-gave; *tāṅre*-to Haridāsa Ṭhākura; *darśana*-sparśana-interview and touching; *tāṅre*-him; *kole kari'*-taking on the lap; *kailā*-performed; *āpane*-personally; *nartana*-dancing.



TRANSLATION



At the last stage of Haridāsa Ṭhākura's life, Śrī Caitanya Mahāprabhu gave him His company and allowed him to touch Him. Thereafter, He took the body of Ṭhākura Haridāsa on His lap and personally danced with it.





TEXT 104





āpane śrī-haste kṛpāya tāṅre vālu dilā



āpane prasāda māgi' mahotsava kailā



SYNONYMS



*āpane*-personally; *śrī*-haste-with His transcendental hands; *kṛpāya*-out of His causeless mercy; *tāṅre*-him; *vālu dilā*-covered with sand; *āpane*-personally; *prasāda māgi'*-begging prasāda; *mahotsava kailā*-performed a great festival.



TRANSLATION



Out of His causeless mercy He personally covered the body of Haridāsa Ṭhākura with sand and personally begged alms from the shopkeepers. Then He conducted a great festival to celebrate the passing away of Haridāsa Ṭhākura.





TEXT 105





mahā-bhāgavata haridāsa--parama-vidvān



e saubhāgya lāgi' āge karilā prayāṇa



SYNONYMS



*mahā*-bhāgavata-great devotee; *haridāsa*-Haridāsa Ṭhākura; *parama-vidvān*-the most learned; *e saubhāgya lāgi'*-because of his great fortune; *āge*-first; *karilā prayāṇa*-he passed away.



TRANSLATION



Haridāsa Ṭhākura was not only the topmost devotee of the Lord, but also a great and learned scholar. It was his great fortune that he passed away before Śrī Caitanya Mahāprabhu.



PURPORT



Haridāsa Ṭhākura is mentioned here as the most learned scholar, parama-vidvān. Actually, the most important science to know is the science of getting out of the clutches of material existence. Anyone who knows this science must be considered the greatest learned person. Anyone who knows the temporary situation of this material world and is expert in achieving a permanent situation in the spiritual world, who knows that the Supreme Personality of Godhead is beyond the jurisdiction of our experimental knowledge, is understood to be the most learned scholar. Haridāsa Ṭhākura knew this science perfectly. Therefore, he is described in this connection as parama-vidvān. He personally preached the importance of chanting the Hare Kṛṣṇa mahā-mantra, which is approved by the revealed scriptures.





As stated in the *Śrīmad-Bhāgavatam* (7.5.24):



iti puṁsārpitā viṣṇau

bhaktiś cen nava-lakṣaṇā

kriyeta bhagavaty addhā

tan manye 'dhītam uttamam



There are nine different processes of devotional service to Kṛṣṇa, the most important being śravaṇaṁ kīrtanam-hearing and chanting. Haridāsa Ṭhākura knew this science very well, and he can therefore be called, technically, sarva-śāstrādhītī. Anyone who has learned the essence of all the Vedic scripture is to be known as a first-class educated person, with full knowledge of all śāstra.





TEXT 106





caitanya-caritra ei amṛtera sindhu



karṇa-mana tṛpta kare yāra eka bindu



SYNONYMS



*caitanya-caritra*-the life and characteristics of Śrī Caitanya Mahāprabhu; *ei*-this; *amṛtera sindhu*-the ocean of nectar; *karṇa*-ear; *mana*-mind; *tṛpta kare*-pleases; *yāra*-of which; *eka*-one; *bindu*-drop.



TRANSLATION



The life and characteristics of Śrī Caitanya Mahāprabhu are exactly like an ocean of nectar, one drop of which can please the mind and ear.





TEXT 107





bhava-sindhu taribāre āche yāra citta



śraddhā kari' śuna sei caitanya-caritra



SYNONYMS



*bhava-sindhu*-the ocean of material existence; *taribāre*-to cross over; *āche*-is; *yāra*-whose; *citta*-desire; *śraddhā kari'*-with faith and love; *śuna*-hear; *sei*-that; *caitanya*-caritra-life and characteristics of Śrī Caitanya Mahāprabhu.



TRANSLATION



Anyone who desires to cross over the ocean of nescience, please hear with great faith the life and characteristics of Śrī Caitanya Mahāprabhu.





TEXT 108





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Eleventh Chapter, describing the passing of Haridāsa Ṭhākura.





Chapter 12



The Loving Dealings Between Lord Śrī Caitanya Mahāprabhu and Jagadānanda Paṇḍita



A summary of the Twelfth Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya as follows. This chapter discusses the transformations of ecstatic love that Śrī Caitanya Mahāprabhu exhibited day and night. The devotees from Bengal again journeyed to Jagannātha Purī to see Śrī Caitanya Mahāprabhu. As usual, the leader was Śivānanda Sena, who traveled with his wife and children. Because arrangements were delayed en route and Lord Nityānanda did not have a suitable place to reside, He became somewhat disturbed. Thus He became very angry with Śivānanda Sena, who was in charge of the affairs of the party, and kicked him in loving anger. Śivānanda Sena felt highly favored to have been kicked by Nityānanda Prabhu, but his nephew Śrīkānta Sena became upset and therefore left their company. He met Śrī Caitanya Mahāprabhu at Jagannātha Purī before the rest of the party arrived.



That year a devotee named Parameśvara dāsa Modaka also went with his family to see Śrī Caitanya Mahāprabhu at Jagannātha Purī. The devotees often invited Śrī Caitanya Mahāprabhu to eat with them. When the Lord bade them all farewell, He talked very pleasingly with them. The year before, Jagadānanda Paṇḍita had been sent to Śacīmātā with prasāda and cloth. This year he returned to Purī with a big pot of floral-scented oil to massage the Lord's head. The Lord, however, would not accept the oil, and because of His refusal, Jagadānanda Paṇḍita broke the pot in front of Him and began to fast. The Lord tried to pacify him and asked Jagadānanda Paṇḍita to cook for Him. Jagadānanda Paṇḍita became so pleased when Śrī Caitanya Mahāprabhu accepted his cooking that he broke his fast.





TEXT 1





śrūyatāṁ śrūyatāṁ nityaṁ



gīyatāṁ gīyatāṁ mudā



cintyatāṁ cintyatāṁ bhaktāś



caitanya-caritāmṛtam



SYNONYMS



*śrūyatām*-let it be heard; *śrūyatām*-let it be heard; *nityam*-always; *gīyatām*-let it be chanted; *gīyatām*-let it be chanted; *mudā*-with great happiness; *cintyatām*-let it be meditated upon; *cintyatām*-let it be meditated upon; *bhaktāḥ*-O devotees; *caitanya-caritāmṛtam*-the transcendental life and characteristics of Śrī Caitanya Mahāprabhu.



TRANSLATION



O devotees, may the transcendental life and characteristics of Śrī Caitanya Mahāprabhu be always heard, chanted and meditated upon with great happiness.





TEXT 2





jaya jaya śrī-caitanya jaya dayāmaya



jaya jaya nityānanda kṛpā-sindhu jaya



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *dayā*-maya-all-merciful; *jaya jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *kṛpā-sindhu*-the ocean of mercy; *jaya*-all glories.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu, who is all-merciful! All glories to Nityānanda Prabhu, who is an ocean of mercy!





TEXT 3





jayādvaita-candra jaya karuṇā-sāgara



jaya gaura-bhakta-gaṇa kṛpā-pūrṇāntara



SYNONYMS



*jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *karuṇā-sāgara*-the ocean of mercy; *jaya*-all glories; *gaura-bhakta-gaṇa*-to the devotees of Śrī Caitanya Mahāprabhu; *kṛpā*-pūrṇa-antara-whose hearts are always filled with mercy.



TRANSLATION



All glories to Advaita Ācārya, who is also an ocean of mercy! All glories to all the devotees of Śrī Caitanya Mahāprabhu, whose hearts are always filled with mercy!





TEXT 4





ataḥpara mahāprabhura viṣaṇṇa-antara



kṛṣṇera viyoga-daśā sphure nirantara



SYNONYMS



*ataḥpara*-thereafter; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *viṣaṇṇa*-antara-morose mind; *kṛṣṇera*-of Kṛṣṇa; *viyoga*-daśā-feeling of separation; *sphure*-manifests; *nirantara*-continuously.



TRANSLATION



The mind of Śrī Caitanya Mahāprabhu was always morose because of a continuously manifested feeling of separation from Kṛṣṇa.





TEXT 5





'hāhā kṛṣṇa prāṇa-nātha vrajendra-nandana!



kāhāṅ yāṅa kāhāṅ pāṅa, muralī-vadana!'



SYNONYMS



*hāhā*-O; *kṛṣṇa*-My dear Kṛṣṇa; *prāṇa*-nātha-My life and soul; *vrajendra-nandana*-the son of Mahārāja Nanda; *kāhāṅ yāṅa*-where shall I go; *kāhāṅ pāṅa*-where shall I get; *muralī*-flute; *vadana*-mouth.



TRANSLATION



The Lord would cry, "O My Lord Kṛṣṇa, My life and soul! O son of Mahārāja Nanda, where shall I go? Where shall I attain You? O Supreme Personality who plays with Your flute to Your mouth!"





TEXT 6





rātri-dina ei daśā svasti nāhi mane



kaṣṭe rātri goṅāya svarūpa-rāmānanda-sane



SYNONYMS



*rātri*-dina-day and night; *ei daśā*-this situation; *svasti nāhi mane*-no peace of mind; *kaṣṭe*-with great difficulty; *rātri goṅāya*-passes the night; *svarūpa-rāmānanda-sane*-in the company of Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya.



TRANSLATION



This was His situation day and night. Unable to find peace of mind, He passed His nights with great difficulty in the company of Svarūpa Dāmodara and Rāmānanda Rāya.





TEXT 7





ethā gauḍa-deśe prabhura yata bhakta-gaṇa



prabhu dekhibāre sabe karilā gamana



SYNONYMS



*ethā*-on the other hand; *gauḍa-deśe*-in Bengal; *prabhura*-of Śrī Caitanya Mahāprabhu; *yata*-all; *bhakta*-gaṇa-devotees; *prabhu dekhibāre*-to see Śrī Caitanya Mahāprabhu; *sabe*-all; *karilā gamana*-went.



TRANSLATION



Meanwhile, all the devotees journeyed from their homes in Bengal to see Śrī Caitanya Mahāprabhu.





TEXT 8





śivānanda-sena āra ācārya-gosāñi



navadvīpe saba bhakta hailā eka ṭhāñi



SYNONYMS



*śivānanda*-sena-Śivānanda Sena; *āra*-and; *ācārya*-gosāñi-Advaita Ācārya; *navadvīpe*-at Navadvīpa; *saba bhakta*-all devotees; *hailā*-became; *eka ṭhāñi*-assembled in one place.



TRANSLATION



Headed by Śivānanda Sena, Advaita Ācārya and others, all the devotees assembled in Navadvīpa.





TEXT 9





kulīna-grāma-vāsī āra yata khaṇḍa-vāsī



ekatra mililā saba navadvīpe āsi'



SYNONYMS



*kulīna-grāma-vāsī*-the inhabitants of Kulīna-grāma; *āra*-as well as; *yata*-all; *khaṇḍa-vāsī*-the inhabitants of Khaṇḍa; *ekatra*-at one place; *mililā*-met; *saba*-all of them; *navadvīpe āsi'*-coming to Navadvīpa.



TRANSLATION



The inhabitants of Kulīna-grāma and Khaṇḍa village also assembled at Navadvīpa.





TEXT 10





nityānanda-prabhure yadyapi ājñā nāi



tathāpi dekhite calena caitanya-gosāñi



SYNONYMS



*nityānanda*-prabhure-unto Lord Nityānanda; *yadyapi*-although; *ājñā nāi*-there was no order; *tathāpi*-still; *dekhite*-to see; *calena*-He went; *caitanya-gosāñi*-Lord Caitanya.



TRANSLATION



Because Nityānanda Prabhu was preaching in Bengal, Śrī Caitanya Mahāprabhu had ordered Him not to come to Jagannātha Purī. That year, however, He went with the rest of the party to see the Lord.





TEXT 11





śrīvāsādi cāri bhāi, saṅgete mālinī



ācāryaratnera saṅge tāṅhāra gṛhiṇī



SYNONYMS



*śrīvāsa-ādi*-headed by Śrīvāsa Ṭhākura; *cāri bhāi*-four brothers; *saṅgete mālinī*-accompanied by his wife, Mālinī; *ācāryaratnera saṅge*-and with Ācāryaratna; *tāṅhāra gṛhiṇī*-his wife.



TRANSLATION



Śrīvāsa Ṭhākura was also there with his three brothers and his wife, Mālinī. Ācāryaratna was similarly accompanied by his wife.





TEXT 12





śivānanda-patnī cale tina-putra lañā



rāghava-paṇḍita cale jhāli sājāñā



SYNONYMS



*śivānanda-patnī*-the wife of Śivānanda; *cale*-was going; *tina*-putra lañā -accompanied by her three sons; *rāghava*-paṇḍita cale-Rāghava Paṇḍita was going; *jhāli sājāñā*-carrying his bags.



TRANSLATION



The wife of Śivānanda Sena also came, along with their three sons. Rāghava Paṇḍita joined them, carrying his famous bags of food.





TEXT 13





datta, gupta, vidyānidhi, āra yata jana



dui-tina śata bhakta karilā gamana



SYNONYMS



*datta*-Vāsudeva Datta; *gupta*-Murāri Gupta; *vidyānidhi*-Vidyānidhi; *āra*-and; *yata jana*-all persons; *dui*-tina śata-two hundred to three hundred; *bhakta*-devotees; *karilā gamana*-went.



TRANSLATION



Vāsudeva Datta, Murāri Gupta, Vidyānidhi and many other devotees went to see Śrī Caitanya Mahāprabhu. All together, they numbered two or three hundred.





TEXT 14





śacīmātā dekhi' sabe tāṅra ājñā lañā



ānande calilā kṛṣṇa-kīrtana kariyā



SYNONYMS



*śacī*-mātā dekhi'-seeing Śacīmātā; *sabe*-all of them; *tāṅra ājñā lañā*-taking her permission; *ānande*-with great jubilation; *calilā*-they proceeded; *kṛṣṇa*-kīrtana kariyā-performing congregational chanting.



TRANSLATION



The devotees first saw Śacīmātā and took her permission. Then, in great happiness, they started for Jagannātha Purī, congregationally chanting the holy name of the Lord.





TEXT 15





śivānanda-sena kare ghāṭī-samādhāna



sabāre pālana kari' sukhe lañā yāna



SYNONYMS



*śivānanda*-sena-Śivānanda Sena; *kare*-does; *ghāṭī*-samādhāna-management of payment of tolls; *sabāre pālana kari'*-maintaining everyone; *sukhe*-in happiness; *lañā*-taking; *yāna*-goes.



TRANSLATION



Śivānanda Sena managed the payment of tolls at different places. Maintaining everyone, he guided all the devotees in great happiness.



PURPORT



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





TEXT 16





sabāra saba kārya karena, dena vāsa-sthāna



śivānanda jāne uḍiyā-pathera sandhāna



SYNONYMS



*sabāra*-of everyone; *saba*-all; *kārya*-business; *karena*-performs; *dena*-gives; *vāsa*-sthāna-place of residence; śivānanda-Śivānanda Sena; *jāne*-knows; *uḍiyā-pathera*-of the path going to Orissa; *sandhāna*-junctions.



TRANSLATION



Śivānanda Sena took care of everyone and gave each devotee places to stay. He knew all the paths leading to Orissa.





TEXT 17





eka-dina saba loka ghāṭiyāle rākhilā



sabā chāḍāñā śivānanda ekalā rahilā



SYNONYMS



*eka-dina*-one day; *saba loka*-all the members of the party; *ghāṭiyāle rākhilā*-were checked by the toll collector; *sabā*-all of them; *chāḍāñā*-causing to be let go; śivānanda-Śivānanda Sena; *ekalā rahilā*-remained alone.



TRANSLATION



One day when the party was being checked by a toll collector, the devotees were allowed to pass, and Śivānanda Sena remained behind alone to pay the taxes.





TEXT 18





sabe giyā rahilā grāma-bhitara vṛkṣa-tale



śivānanda vinā vāsa-sthāna nāhi mile



SYNONYMS



*sabe*-all of them; *giyā*-going; *rahilā*-remained; *grāma*-bhitara-inside a village; *vṛkṣa*-tale-under a tree; *śivānanda vinā*-without Śivānanda Sena; *vāsa*-sthāna-residential quarters; *nāhi mile*-no one could get.



TRANSLATION



The party went into a village and waited beneath a tree because no one but Śivānanda Sena could arrange for their residential quarters.





TEXT 19





nityānanda-prabhu bhokhe vyākula hañā



śivānanda gāli pāḍe vāsā nā pāñā



SYNONYMS



*nityānanda-prabhu*-Lord Nityānanda Prabhu; *bhokhe*-became very hungry; *vyākula hañā*-being disturbed; *śivānanda gāli pāḍe*-was calling Śivānanda ill names; *vāsā nā pāñā*-not getting residential quarters.



TRANSLATION



Nityānanda Prabhu meanwhile became very hungry and upset. Because He had not yet obtained a suitable residence, He began calling Śivānanda Sena ill names.





TEXT 20





'tina putra maruka śivāra, ekhana nā āila



bhokhe mari' genu, more vāsā nā deoyāila'



SYNONYMS



*tina putra*-three sons; *maruka*-let them die; *śivāra*-of Śivānanda Sena; *ekhana*-here; *nā āila*-he does not come; *bhokhe mari' genu*-I am dying from hunger; *more*-for Me; *vāsā*-residential place; *nā deoyāila*-he did not arrange.



TRANSLATION



"Śivānanda Sena has not arranged for My residence," He complained, "and I am so hungry I could die. Because he has not come, I curse his three sons to die."





TEXT 21





śuni' śivānandera patnī kāndite lāgilā



hena-kāle śivānanda ghāṭī haite āilā



SYNONYMS



*śuni'*-hearing; *śivānandera*-of Śivānanda Sena; *patnī*-the wife; *kāndite lāgilā*-began to cry; *hena*-kāle-at this time; śivānanda-Śivānanda Sena; *ghāṭī haite*-from the toll station; *āilā*-came.



TRANSLATION



Hearing this curse, Śivānanda Sena's wife began to cry. Just then, Śivānanda returned from the toll station.





TEXT 22





śivānandera patnī tāṅre kahena kāndiyā



'putre śāpa dichena gosāñi vāsā nā pāñā'



SYNONYMS



*śivānandera*-of Śivānanda Sena; *patnī*-the wife; *tāṅre*-unto him; *kahena*-says; *kāndiyā*-crying; *putre*-on our sons; *śāpa*-curse; *dichena*-awarded; *gosāñi*-Nityānanda Prabhu; *vāsā nā pāñā*-not getting His residential quarters.



TRANSLATION



Crying, his wife informed him, "Lord Nityānanda has cursed our sons to die because His quarters have not been provided."





TEXT 23





teṅho kahe,--"bāuli, kene maris kāndiyā?



maruka āmāra tina putra tāṅra bālāi lañā"



SYNONYMS



*teṅho kahe*-he said; *bāuli*-crazy woman; *kene*-why; *maris*-are you dying; *kāndiyā*-crying; *maruka*-let die; *āmāra*-my; *tina*-three; *putra*-sons; *tāṅra*-His; *bālāi*-inconveniences; *lañā*-taking.



TRANSLATION



Śivānanda Sena replied, "You crazy woman! Why are you needlessly crying? Let my three sons die for all the inconvenience we have caused Nityānanda Prabhu."





TEXT 24





eta bali' prabhu-pāśe gelā śivānanda



uṭhi' tāṅre lāthi māilā prabhu nityānanda



SYNONYMS



*eta bali'*-saying this; *prabhu-pāśe*-to Nityānanda Prabhu; *gelā*-went; śivānanda-Śivānanda Sena; *uṭhi'*-standing up; *tāṅre*-him; *lāthi māilā*-kicked; *prabhu*-the Lord; *nityānanda*-Nityānanda.



TRANSLATION



After saying this, Śivānanda Sena went to Nityānanda Prabhu, who then stood up and kicked him.





TEXT 25





ānandita hailā śivāi pāda-prahāra pāñā



śīghra vāsā-ghara kailā gauḍa-ghare giyā



SYNONYMS



*ānandita hailā*-became very pleased; śivāi-Śivānanda Sena; *pāda-prahāra pāñā*-being kicked; *śīghra*-very soon; *vāsā*-ghara-residential place; *kailā*-arranged; *gauḍa-ghare*-to a milkman's house; *giyā*-going.



TRANSLATION



Very pleased at being kicked, Śivānanda Sena quickly arranged for a milkman's house to be the Lord's residence.





TEXT 26





caraṇe dhariyā prabhure vāsāya lañā gelā



vāsā diyā hṛṣṭa hañā kahite lāgilā



SYNONYMS



*caraṇe*-the feet; *dhariyā*-catching; *prabhure*-Lord Nityānanda Prabhu; *vāsāya*-to His residence; *lañā*-taking; *gelā*-went; *vāsā diyā*-after giving His residential quarters; *hṛṣṭa hañā*-being very pleased; *kahite lāgilā*-began to speak.



TRANSLATION



Śivānanda Sena touched the lotus feet of Nityānanda Prabhu and led Him to His residence. After giving the Lord His quarters, Śivānanda Sena, being very pleased, spoke as follows.





TEXT 27





"āji more bhṛtya kari' aṅgīkāra kailā



yemana aparādha bhṛtyera, yogya phala dilā



SYNONYMS



*āji*-today; *more*-me; *bhṛtya*-servant; *kari'*-as; *aṅgīkāra*-acceptance; *kailā*-You have done; *yemana*-as; *aparādha*-offense; *bhṛtyera*-of the servant; *yogya*-proper; *phala*-result; *dilā*-You have given.



TRANSLATION



"Today You have accepted me as Your servant and have properly punished me for my offense.





TEXT 28





'śāsti'-chale kṛpā kara,--e tomāra 'karuṇā'



trijagate tomāra caritra bujhe kon janā?



SYNONYMS



*śāsti*-chale-on the pretext of chastisement; *kṛpā kara*-You bestow mercy; *e*-this; *tomāra karuṇā*-Your causeless mercy; *tri*-jagate-within the three worlds; *tomāra*-Your; *caritra*-character; *bujhe*-understands; *kon janā*-what person.



TRANSLATION



"My dear Lord, Your chastising me is Your causeless mercy. Who within the three worlds can understand Your real character?





TEXT 29





brahmāra durlabha tomāra śrī-caraṇa-reṇu



hena caraṇa-sparśa pāila mora adhama tanu



SYNONYMS



*brahmāra*-by Lord Brahmā; *durlabha*-almost unattainable; *tomāra*-Your; *śrī*-caraṇa-reṇu-dust of the lotus feet; *hena*-such; *caraṇa*-sparśa-touch of the lotus feet; *pāila*-got; *mora*-my; *adhama*-most fallen; *tanu*-body.



TRANSLATION



"The dust of Your lotus feet is not attainable even by Lord Brahmā, yet Your lotus feet have touched my wretched body.





TEXT 30





āji mora saphala haila janma, kula, karma



āji pāinu kṛṣṇa-bhakti, artha, kāma, dharma"



SYNONYMS



*āji*-today; *mora*-my; *sa*-phala-successful; *haila*-became; *janma*-birth; *kula*-family; *karma*-activities; *āji*-today; *pāinu*-I have gotten; *kṛṣṇa*-bhakti-devotional service to Lord Kṛṣṇa; *artha*-economic development; *kāma*-satisfaction of the senses; *dharma*-religion.



TRANSLATION



"Today my birth, my family and my activities have all become successful. Today I have achieved the fulfillment of religious principles, economic development, satisfaction of the senses and ultimately devotional service to Lord Kṛṣṇa."





TEXT 31





śuni' nityānanda-prabhura ānandita mana



uṭhi' śivānande kailā prema-āliṅgana



SYNONYMS



*śuni'*-hearing; *nityānanda-prabhura*-of Lord Nityānanda; *ānandita*-very pleased; *mana*-mind; *uṭhi'*-standing up; *śivānande*-unto Śivānanda Sena; *kailā*-performed; *prema*-in love; *āliṅgana*-embracing.



TRANSLATION



When Lord Nityānanda heard this, He was very happy. He rose and embraced Śivānanda Sena in great love.





TEXT 32





ānandita śivānanda kare samādhāna



ācāryādi-vaiṣṇavere dilā vāsā-sthāna



SYNONYMS



*ānandita*-pleased; śivānanda-Śivānanda Sena; *kare samādhāna*-began to arrange things; *ācārya-ādi*-vaiṣṇavere-unto all the Vaiṣṇavas, headed by Advaita Ācārya; *dilā*-gave; *vāsā*-sthāna-residential places.



TRANSLATION



Being very pleased by Nityānanda Prabhu's behavior, Śivānanda Sena began to arrange residential quarters for all the Vaiṣṇavas, headed by Advaita Ācārya.





TEXT 33





nityānanda-prabhura saba caritra--'viparīta'



kruddha hañā lāthi māri' kare tāra hita



SYNONYMS



*nityānanda-prabhura*-of Lord Śrī Nityānanda Prabhu; *saba caritra*-all characteristics; *viparīta*-contradictory; *kruddha hañā*-becoming angry; *lāthi māri'*-kicking; *kare*-performs; *tāra hita*-his benefit.



TRANSLATION



One of Śrī Nityānanda Prabhu's characteristics is His contradictory nature. When He becomes angry and kicks someone, it is actually to his benefit.





TEXT 34





śivānandera bhāginā,--śrīkānta-sena nāma



māmāra agocare kahe kari' abhimāna



SYNONYMS



*śivānandera*-of Śivānanda Sena; *bhāginā*-the sister's son; *śrīkānta*-sena nāma-named Śrīkānta Sena; *māmāra*-of his maternal uncle; *agocare*-in the absence of; *kahe*-said; *kari' abhimāna*-with an offended state of mind.



TRANSLATION



Śivānanda Sena's nephew, Śrīkānta, the son of his sister, felt offended, and he commented on the matter when his uncle was absent.





TEXT 35





"caitanyera pāriṣada mora mātulera khyāti



'ṭhākurālī' karena gosāñi, tāṅre māre lāthi"



SYNONYMS



*caitanyera pāriṣada*-associate of Śrī Caitanya Mahāprabhu; *mora*-my; *mātulera*-of the maternal uncle; *khyāti*-reputation; *ṭhākurālī*-superiority; *karena*-exhibits; *gosāñi*-Nityānanda Prabhu; *tāṅre*-him; *māre lāthi*-kicks.



TRANSLATION



"My uncle is well known as one of the associates of Śrī Caitanya Mahāprabhu, but Lord Nityānanda Prabhu asserts His superiority by kicking him."





TEXT 36





eta bali' śrīkānta, bālaka āge cali' yāna



saṅga chāḍi' āge gelā mahāprabhura sthāna



SYNONYMS



*eta bali'*-saying this; *śrīkānta*-the nephew of Śivānanda Sena; *bālaka*-a boy; *āge cali' yāna*-went forward; *saṅga chāḍi'*-giving up their association; *āge*-forward; *gelā*-went; *mahāprabhura sthāna*-to the place of Śrī Caitanya Mahāprabhu.



TRANSLATION



After saying this, Śrīkānta, who was only a boy, left the group and traveled on alone to the residence of Śrī Caitanya Mahāprabhu.





TEXT 37





peṭāṅgi-gāya kare daṇḍavat-namaskāra



govinda kahe,--'śrīkānta, āge peṭāṅgi utāra'



SYNONYMS



*peṭāṅgi*-shirt and coat; *gāya*-on the body; *kare*-performs; *daṇḍavat*-namaskāra-offering of obeisances; *govinda kahe*-Govinda said; *śrīkānta*-my dear Śrīkānta; *āge*-first; *peṭāṅgi utāra*-take off your shirt and coat.



TRANSLATION



When Śrīkānta offered obeisances to the Lord, he was still wearing his shirt and coat. Therefore Govinda told him, "My dear Śrīkānta, first take off these garments."



PURPORT



One is forbidden to enter the Deity room or offer anything to the Deity while wearing a shirt or coat. in the tantras it is said:





vastreṇāvṛta-dehas tu

yo naraḥ praṇamed dharim

śvitrī bhavati mūḍhātmā

sapta janmāni bhāvini



"Anyone who offers respects and obeisances to the Deity while wearing garments on the upper portion of his body is condemned to be a leper for seven births."





TEXT 38





prabhu kahe,--"śrīkānta āsiyāche pāñā mano-duḥkha



kichu nā baliha, karuka, yāte ihāra sukha"



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; śrīkānta-Śrīkānta; *āsiyāche*-has come; *pāñā*-getting; *manaḥ*-duḥkha-distress in the mind; *kichu*-anything; *nā baliha*-do not say; *karuka*-let him do; *yāte*-by which; *ihāra*-his; *sukha*-happiness.



TRANSLATION



As Govinda was warning Śrīkānta, Śrī Caitanya Mahāprabhu said, "Don't bother him. Let Śrīkānta do whatever he likes, for he has come here in a distressed state of mind."





TEXT 39





vaiṣṇavera samācāra gosāñi puchilā



eke eke sabāra nāma śrīkānta jānāilā



SYNONYMS



*vaiṣṇavera*-of all the Vaiṣṇavas; *samācāra*-news; *gosāñi*-Śrī Caitanya Mahāprabhu; *puchilā*-inquired; *eke eke*-one after another; *sabāra*-of all of them; *nāma*-names; *śrīkānta*-the nephew of Śivānanda Sena; *jānāilā*-informed.



TRANSLATION



Śrī Caitanya Mahāprabhu inquired from Śrīkānta about all the Vaiṣṇavas, and the boy informed the Lord about them, naming them one after another.





TEXT 40





'duḥkha pāñā āsiyāche'--ei prabhura vākya śuni'



jānilā 'sarvajña prabhu'--eta anumāni'



SYNONYMS



*duḥkha*-unhappiness; *pāñā*-getting; *āsiyāche*-he has come; *ei*-this; *prabhura*-of Śrī Caitanya Mahāprabhu; *vākya*-statement; *śuni'*-hearing; *jānilā*-could understand; *sarvajña prabhu*-the Lord is omniscient; *eta*-this; *anumāni'*-guessing.



TRANSLATION



When Śrīkānta Sena heard the Lord say,"He is distressed," he could understand that the Lord is omniscient.





TEXT 41





śivānande lāthi mārilā,--ihā nā kahilā



ethā saba vaiṣṇava-gaṇa āsiyā mililā



SYNONYMS



śivānande-Śivānanda Sena; lāthi mārilā-(Lord Nityānanda) has kicked; *ihā*-this; *nā kahilā*-he did not say; *ethā*-here; *saba*-all; *vaiṣṇava*-gaṇa-devotees; *āsiyā*-coming; *mililā*-met.



TRANSLATION



As he described the Vaiṣṇavas, therefore, he did not mention Lord Nitya-nanda's kicking Śivānanda Sena. Meanwhile, all the devotees arrived and went to meet the Lord.





TEXT 42





pūrvavat prabhu kailā sabāra milana



strī-saba dūra ha-ite kailā prabhura daraśana



SYNONYMS



*pūrva*-vat-as previously; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā*-performed; *sabāra milana*-meeting everyone; *strī*-women; *saba*-all; *dūra ha*-ite-from a distance; *kailā*-performed; *prabhura daraśana*-seeing the Lord.



TRANSLATION



Śrī Caitanya Mahāprabhu received them all, just as He had in previous years. The women, however, saw the Lord from a distance.





TEXT 43





vāsā-ghara pūrvavat sabāre deoyāilā



mahāprasāda-bhojane sabāre bolāilā



SYNONYMS



*vāsā*-ghara-residential quarters; *pūrva*-vat-as previously; *sabāre*-unto all of them; *deoyāilā*-caused to be given; *mahā-prasāda*-the remnants of food from Jagannātha; *bhojane*-to eat; *sabāre*-unto everyone; *bolāilā*-He called.



TRANSLATION



The Lord again arranged for the residential quarters of all the devotees and thereafter called them to partake of the remnants of food offered to Lord Jagannātha.





TEXT 44





śivānanda tina-putre gosāñire milāilā



śivānanda-sambandhe sabāya bahu-kṛpā kailā



SYNONYMS



śivānanda-Śivānanda Sena; *tina*-putre-three sons; *gosāñire*-unto Śrī Caitanya Mahāprabhu; *milāilā*-introduced; *śivānanda*-sambandhe-because they were sons of Śivānanda Sena; *sabāya*-unto all of them; *bahu*-kṛpā kailā-showed much mercy.



TRANSLATION



Śivānanda Sena introduced his three sons to Śrī Caitanya Mahāprabhu. Because they were his sons, the Lord showed the boys great mercy.





TEXT 45





choṭa-putre dekhi' prabhu nāma puchilā



'paramānanda-dāsa'-nāma sena jānāilā



SYNONYMS



*choṭa-putre*-the youngest son; *dekhi'*-seeing; *prabhu*-Śrī Caitanya Mahāprabhu; *nāma puchilā*-inquired about his name; *paramānanda*-dāsa-Paramānanda dāsa; *nāma*-name; sena-Śivānanda Sena; *jānāilā*-informed.



TRANSLATION



Lord Caitanya asked the youngest son's name, and Śivānanda Sena informed the Lord that his name was Paramānanda dāsa.





TEXTS 46-47





pūrve yabe śivānanda prabhu-sthāne āilā



tabe mahāprabhu tāṅre kahite lāgilā



"e-bāra tomāra yei ha-ibe kumāra



'purī-dāsa' bali' nāma dhariha tāhāra



SYNONYMS



*pūrve*-formerly; *yabe*-when; śivānanda-Śivānanda Sena; *prabhu-sthāne*-to the place of Lord Caitanya Mahāprabhu; *āilā*-came; *tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-unto him; *kahite lāgilā*-began to speak; *e-bāra*-this time; *tomāra*-your; *yei*-that; *ha*-ibe-will be; *kumāra*-son; *purī*-dāsa-Purī dāsa; *bali'*-as; *nāma*-name; *dhariha*-gave; *tāhāra*-his.



TRANSLATION



Once before when Śivānanda Sena had visited Śrī Caitanya Mahāprabhu at His residence, the Lord had told him, "When this son is born, give him the name Purī dāsa."





TEXT 48





tabe māyera garbhe haya sei ta' kumāra



śivānanda ghare gele, janma haila tāra



SYNONYMS



*tabe*-at that time; *māyera garbhe*-the womb of the mother; *haya*-was; *sei ta' kumāra*-that son; *śivānanda ghare gele*-when Śivānanda Sena returned home; *janma haila tāra*-he was born.



TRANSLATION



The son was in the womb of his wife, and when he returned home the son was born.





TEXT 49





prabhu-ājñāya dharilā nāma--'paramānanda-dāsa'



'purī-dāsa' kari' prabhu karena upahāsa



SYNONYMS



*prabhu-ājñāya*-under the order of Śrī-Caitanya Mahāprabhu; *dharilā nāma*-held the name; *paramānanda*-dāsa-Paramānanda dāsa; *purī*-dāsa-Purī dāsa; *kari'*-as; *prabhu*-Śrī Caitanya Mahāprabhu; *karena upahāsa*-began to joke.



TRANSLATION



The child was named Paramānanda dāsa in accordance with the Lord's order, and the Lord jokingly called him Purī dāsa.





TEXT 50





śivānanda yabe sei bālake milāilā



mahāprabhu pādāṅguṣṭha tāra mukhe dilā



SYNONYMS



śivānanda-Śivānanda Sena; *yabe*-when; *sei*-that; *bālake*-child; *milāilā*-introduced; *mahāprabhu*-Mahāprabhu; *pāda*-aṅguṣṭha-His toe; *tāra*-his; *mukhe*-within the mouth; *dilā*-pushed.



TRANSLATION



When Śivānanda Sena introduced the child to Śrī Caitanya Mahāprabhu, the Lord put His toe in the child's mouth.



PURPORT



In this connection one may refer to *Antya-līlā*, Chapter Sixteen, verses 65-75, for information about the later manifestations of the Lord's mercy.





TEXT 51





śivānandera bhāgya-sindhu ke pāibe pāra?



yāṅra saba goṣṭhīke prabhu kahe 'āpanāra'



SYNONYMS



*śivānandera*-of Śivānanda Sena; *bhāgya-sindhu*-the ocean of fortune; *ke*-who; *pāibe pāra*-can cross over; *yāṅra*-whose; *saba goṣṭhīke*-whole family; *prabhu*-Śrī Caitanya Mahāprabhu; *kahe*-says; *āpanāra*-His own.



TRANSLATION



No one can cross over the ocean of Śivānanda Sena's good fortune, for the Lord considered Śivānanda's whole family His own.





TEXT 52





tabe saba bhakta lañā karilā bhojana



govindere ājñā dilā kari' ācamana



SYNONYMS



*tabe*-then; *saba bhakta lañā*-with all the devotees; *karilā bhojana*-took lunch; *govindere*-unto Govinda; *ājñā dilā*-gave the order; *kari' ācamana*-after washing His hands and mouth.



TRANSLATION



The Lord ate lunch in the company of all the other devotees, and after washing His hands and mouth He gave an order to Govinda.





TEXT 53





"śivānandera 'prakṛti', putra--yāvat ethāya



āmāra avaśeṣa-pātra tārā yena pāya"



SYNONYMS



*śivānandera*-of Śivānanda Sena; *prakṛti*-wife; *putra*-sons; *yāvat*-as long as; *ethāya*-here; *āmāra*-My; *avaśeṣa*-pātra-plate of the remnants of food; *tārā*-all of them; *yena*-must; *pāya*-get.



TRANSLATION



"As long as Śivānanda Sena's wife and children stay in Jagannātha Purī," He said, "they must be given the remnants of My food."





TEXT 54





nadīyā-vāsī modaka, tāra nāma--'parameśvara'



modaka vece, prabhura vāṭīra nikaṭa tāra ghara



SYNONYMS



*nadīyā*-vāsī-inhabitant of the district of Nadia; *modaka*-one confectioner; *tāra nāma*-his name; *parameśvara*-Parameśvara; *modaka vece*-does the business of a confectioner; *prabhura*-of Śrī Caitanya Mahāprabhu; *vāṭīra nikaṭa*-near the house; *tāra ghara*-his house.



TRANSLATION



There was a resident of Nadia named Parameśvara, who was a confectioner living near the home of Śrī Caitanya Mahāprabhu.





TEXT 55





bālaka-kāle prabhu tāra ghare bāra bāra yā'na



dugdha, khaṇḍa modaka deya, prabhu tāhā khā'na



SYNONYMS



*bālaka*-kāle-when He was a boy; *prabhu*-Śrī Caitanya Mahāprabhu; *tāra ghare*-at his house; *bāra bāra*-again and again; *yā'na*-used to go; *dugdha*-milk; *khaṇḍa*-sweetmeats; *modaka deya*-the confectioner used to give; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *tāhā*-that; *khā'na*-used to eat.



TRANSLATION



When the Lord was a boy, He would visit the house of Parameśvara Modaka again and again. The confectioner would supply the Lord milk and sweetmeats, and the Lord would eat them.





TEXT 56





prabhu-viṣaye sneha tāra bālaka-kāla haite



se vatsara seha āila prabhure dekhite



SYNONYMS



*prabhu-viṣaye*-in regard to Śrī Caitanya Mahāprabhu; *sneha*-affection; *tāra*-of Parameśvara Modaka; *bālaka*-kāla haite-since He was a boy; *se vatsara*-that year; *seha*-he also; *āila*-came; *prabhure dekhite*-to see the Lord.



TRANSLATION



Parameśvara Modaka had been affectionate toward the Lord since His childhood, and he was one of those who came that year to see the Lord at Jagannātha Purī.





TEXT 57





'parameśvarā muñi' bali' daṇḍavat kaila



tāre dekhi' prabhu prīte tāhāre puchila



SYNONYMS



*parameśvarā*-Parameśvara; *muñi'*-I am; *bali'*-he said; *daṇḍavat kaila*-offering obeisances; *tāre*-him; *dekhi'*-seeing; *prabhu*-the Lord; *prīte*-with affection; *tāhāre*-him; *puchila*-asked.



TRANSLATION



When he offered his obeisances to the Lord, he said, "I am the same Parameśvara." Upon seeing him, the Lord asked him questions with great affection.





TEXT 58





'parameśvara kuśala hao, bhāla haila, āilā'



'mukundāra mātā āsiyāche, seha prabhure kahilā



SYNONYMS



*parameśvara*-O Parameśvara; *kuśala hao*-be blessed; *bhāla haila*-it is very good; *āilā*-you have come; *mukundāra mātā*-the mother of Mukunda; *āsiyāche*-has come; *seha*-he; *prabhure kahilā*-informed the Lord.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Parameśvara, may you be blessed. It is very good that you have come here." Parameśvara then informed the Lord, "Mukundāra Mātā has also come."





TEXT 59





mukundāra mātāra nāma śuni' prabhu saṅkoca hailā



tathāpi tāhāra prīte kichu nā balilā



SYNONYMS



*mukundāra mātāra*-of the mother of Mukunda; *nāma*-name; *śuni'*-hearing; *prabhu*-Śrī Caitanya Mahāprabhu; *saṅkoca hailā*-felt some hesitation; *tathāpi*-still; *tāhāra*-of Parameśvara; *prīte*-out of affection; *kichu*-anything; *nā balilā*-did not say.



TRANSLATION



Hearing the name of Mukundāra Mātā, Lord Caitanya hesitated, but because of affection for Parameśvara, He did not say anything.



PURPORT



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





TEXT 60





praśraya-pāgala śuddha-vaidagdhī nā jāne



antare sukhī hailā prabhu tāra sei guṇe



SYNONYMS



*praśraya*-due to indulgence; *pāgala*-foolish; *śuddha*-pure; *vaidagdhī*-etiquette; *nā jāne*-does not know; *antare*-within the heart; *sukhī hailā*-became very happy; *prabhu*-Śrī Caitanya Mahāprabhu; *tāra*-his; *sei guṇe*-by that attribute.



TRANSLATION



An intimate relationship sometimes makes a person overstep formal etiquette. Thus Parameśvara actually pleased the Lord in His heart by his simple and affectionate behavior.



PURPORT



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





TEXT 61





pūrvavat sabā lañā guṇḍicā-mārjana



ratha-āge pūrvavat karilā nartana



SYNONYMS



*pūrva*-vat-as previously; *sabā*-all the devotees; *lañā*-taking; *guṇḍicā-mārjana*-the cleaning of the Guṇḍicā temple; *ratha-āge*-in front of the chariot; *pūrva*-vat-as previously; *karilā nartana*-danced.



TRANSLATION



All the devotees engaged in the cleansing ceremony of the Guṇḍicā temple and danced in front of the Ratha-yātrā chariot, just as they had done in the past.





TEXT 62





cāturmāsya saba yātrā kailā daraśana



mālinī-prabhṛti prabhure kailā nimantraṇa



SYNONYMS



*cāturmāsya*-for four months; *saba yātrā*-all the festivals; *kailā daraśana*-saw; *mālinī*-prabhṛti-ladies like Mālinī, the wife of Śrīvāsa Ṭhākura; *prabhure*-unto Śrī Caitanya Mahāprabhu; *kailā nimantraṇa*-made invitations.



TRANSLATION



For four consecutive months, the devotees observed all the festivals. The wives, such as Mālinī, extended invitations for lunch to Śrī Caitanya Mahāprabhu.





TEXT 63





prabhura priya nānā dravya āniyāche deśa haite



sei vyañjana kari' bhikṣā dena ghara-bhāte



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *priya*-dear; *nānā dravya*-varieties of things; *āniyāche*-brought; *deśa haite*-from their country; *sei vyañjana kari'*-preparing those vegetables; *bhikṣā dena*-offer food; *ghara*-bhāte-cooking at home.



TRANSLATION



From Bengal the devotees had brought varieties of Bengali food that Śrī Caitanya Mahāprabhu liked. They also cooked various grains and vegetables in their homes and offered them to the Lord.





TEXT 64





dine nānā krīḍā kare lañā bhakta-gaṇa



rātrye kṛṣṇa-vicchede prabhu karena rodana



SYNONYMS



*dine*-during the day; *nānā*-various; *krīḍā kare*-performed pastimes; *lañā bhakta*-gaṇa-with His devotees; *rātrye*-at night; *kṛṣṇa*-vicchede-because of separation from Kṛṣṇa; *prabhu*-Śrī Caitanya Mahāprabhu; *karena rodana*-cries.



TRANSLATION



During the day, Śrī Caitanya Mahāprabhu engaged in various activities with His devotees, but at night He felt great separation from Kṛṣṇa and used to cry.





TEXT 65





ei-mata nānā-līlāya cāturmāsya gela



gauḍa-deśe yāite tabe bhakte ājñā dila



SYNONYMS



*ei-mata*-in this way; *nānā-līlāya*-in various pastimes; *cāturmāsya gela*-the four months of the rainy season passed; *gauḍa-deśe yāite*-to return to Bengal; *tabe*-at that time; *bhakte*-all the devotees; *ājñā dila*-Śrī Caitanya Mahāprabhu ordered.



TRANSLATION



In this way the Lord spent the four months of the rainy season in various pastimes, and then He ordered the Bengali devotees to return to their homes.





TEXT 66





saba bhakta karena mahāprabhura nimantraṇa



sarva-bhakte kahena prabhu madhura vacana



SYNONYMS



*saba bhakta*-all the devotees; *karena mahāprabhura nimantraṇa*-invite Śrī Caitanya Mahāprabhu to lunch; *sarva-bhakte*-to all the devotees; *kahena*-speaks; *prabhu*-Śrī Caitanya Mahāprabhu; *madhura vacana*-sweet words.



TRANSLATION



All the devotees from Bengal would regularly invite Śrī Caitanya Mahāprabhu for lunch, and the Lord would speak to them in very sweet words.





TEXT 67





"prati-varṣe āisa sabe āmāre dekhite



āsite yāite duḥkha pāo bahu-mate



SYNONYMS



*prati*-varṣe-every year; *āisa*-come; *sabe*-all of you; *āmāre dekhite*-to see Me; *āsite*-to come; *yāite*-to return; *duḥkha pāo*-you get much trouble; *bahu-mate*-in various ways.



TRANSLATION



"All of you come to see Me every year," the Lord said. "To come here and then return must certainly give you great trouble.





TEXT 68





tomā-sabāra duḥkha jāni' cāhi niṣedhite



tomā-sabāra saṅga-sukhe lobha bāḍe citte



SYNONYMS



*tomā-sabāra*-of all of you; *duḥkha*-trouble; *jāni'*-understanding; *cāhi niṣedhite*-I want to stop this; *tomā-sabāra*-of all of you; *saṅga-sukhe*-for the happiness of association; *lobha*-desire; *bāḍe*-increases; *citte*-in My mind.



TRANSLATION



"I would like to forbid you to do this, but I enjoy your company so much that My desire for your association only increases.





TEXT 69





nityānande ājñā diluṅ gauḍete rahite



ājñā laṅghi' āilā, ki pāri balite?



SYNONYMS



*nityānande*-unto Śrī Nityānanda Prabhu; *ājñā diluṅ*-I ordered; *gauḍete rahite*-to stay in Bengal; *ājñā laṅghi'*-transgressing My order; *āilā*-He has come; *ki*-what; *pāri balite*-can I say.



TRANSLATION



"I ordered Śrī Nityānanda Prabhu not to leave Bengal, but He has transgressed My order and come to see Me. What can I say?





TEXT 70





āilena ācārya-gosāñi more kṛpā kari'



prema-ṛṇe baddha āmi, śudhite nā pāri



SYNONYMS



*āilena*-has come; *ācārya*-gosāñi-Advaita Ācārya; *more*-to Me; *kṛpā kari'*-giving mercy; *prema*-of love; *ṛṇe*-by the debt; *baddha āmi*-I am bound; *śudhite*-to pay back; *nā pāri*-I am unable.



TRANSLATION



"Out of His causeless mercy upon Me, Advaita Ācārya has also come here. I am indebted to Him for His affectionate behavior. This debt is impossible for Me to liquidate.





TEXT 71





mora lāgi' strī-putra-gṛhādi chāḍiyā



nānā durgama patha laṅghi' āisena dhāñā



SYNONYMS



*mora lāgi'*-for Me; *strī*-wife; *putra*-sons; *gṛha-ādi*-home and so on; *chāḍiyā*-leaving aside; *nānā*-various; *durgama*-difficult; *patha*-paths; *laṅghi'*-crossing; *āisena dhāñā*-come here with great haste.



TRANSLATION



"All My devotees come here just for Me. Leaving aside their homes and families, they travel by very difficult paths to come here in great haste.





TEXT 72





āmi ei nīlācale rahi ye vasiyā



pariśrama nāhi mora tomā sabāra lāgiyā



SYNONYMS



*āmi*-I; *ei*-this; *nīlācale*-at Jagannātha Purī; *rahi*-remain; *ye vasiyā*-sitting; *pariśrama nāhi mora*-I have no fatigue; *tomā sabāra lāgiyā*-due to all of you.



TRANSLATION



"There is no fatigue or trouble for Me, for I stay here at Nīlācala, Jagannātha Purī, and do not move at all. This is the favor of all of you.





TEXT 73





sannyāsī mānuṣa mora, nāhi kona dhana



ki diyā tomāra ṛṇa karimu śodhana?



SYNONYMS



*sannyāsī mānuṣa*-in the renounced order of life; *mora*-My; *nāhi*-there is not; *kona*-any; *dhana*-money; *ki*-what; *diyā*-giving; *tomāra ṛṇa*-the debt to you; *karimu śodhana*-shall I repay.



TRANSLATION



"I am a mendicant and have no money. How can I clear My debt for the favor you have shown Me?





TEXT 74





deha-mātra dhana tomāya kailuṅ samarpaṇa



tāhāṅ vikāi, yāhāṅ vecite tomāra mana"



SYNONYMS



*deha*-body; *mātra*-only; *dhana*-asset; *tomāya*-unto you; *kailuṅ samarpaṇa*-I have dedicated; *tāhāṅ*-there; *vikāi*-I sell; *yāhāṅ*-where; *vecite*-to sell; *tomāra mana*-your mind.



TRANSLATION



"I have only this body, and therefore I surrender it unto you. Now, if you wish, you may sell it anywhere you like. It is your property."





TEXT 75





prabhura vacane sabāra dravī-bhūta mana



ajhora-nayane sabe karena krandana



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *vacane*-by the words; *sabāra*-of everyone; *dravī*-bhūta-melted; *mana*-hearts; *ajhora*-incessantly pouring tears; *nayane*-eyes; *sabe*-all; *karena krandana*-were crying.



TRANSLATION



When all the devotees heard these sweet words of Lord Śrī Caitanya Mahāprabhu, their hearts melted, and they began to shed incessant tears.





TEXT 76





prabhu sabāra galā dhari' karena rodana



kāndite kāndite sabāya kailā āliṅgana



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *sabāra*-of all of them; *galā*-necks; *dhari'*-catching; *karena rodana*-began to cry; *kāndite kāndite*-crying and crying; *sabāya*-all of them; *kailā āliṅgana*-He embraced.



TRANSLATION



Catching hold of His devotees, the Lord embraced them all and began to cry and cry.





TEXT 77





sabāi rahila, keha calite nārila



āra dina pāṅca-sāta ei-mate gela



SYNONYMS



*sabāi rahila*-all of them stayed; *keha calite nārila*-no one could move; *āra*-further; *dina pāṅca*-sāta-five to seven days; *ei-mate*-in this way; *gela*-passed.



TRANSLATION



Unable to leave, everyone remained there, and five to seven more days thus passed by.





TEXT 78





advaita avadhūta kichu kahe prabhu-pāya



"sahaje tomāra guṇe jagat vikāya



SYNONYMS



*advaita*-Advaita Prabhu; *avadhūta*-Nityānanda Prabhu; *kichu*-something; *kahe*-said; *prabhu*-pāya-at the lotus feet of Śrī Caitanya Mahāprabhu; *sahaje*-naturally; *tomāra*-Your; *guṇe*-because of transcendental attributes; *jagat vikāya*-the whole world is obligated to You.



TRANSLATION



Advaita Prabhu and Lord Nityānanda Prabhu submitted these words at the lotus feet of the Lord: "The entire world is naturally obligated to You for Your transcendental attributes.





TEXT 79





ābāra tāte bāndha'--aiche kṛpā-vākya-ḍore



tomā chāḍi' kebā kāhāṅ yāibāre pāre?"



SYNONYMS



*ābāra*-again; *tāte*-by that; *bāndha'*-You bind; *aiche*-such; *kṛpā*-merciful; *vākya*-of words; *ḍore*-by the rope; *tomā chāḍi'*-leaving You; *kebā*-who; *kāhāṅ*-anywhere; *yāibāre pāre*-can go.



TRANSLATION



"Yet You bind Your devotees again with Your sweet words. Under these circumstances, who can go anywhere?"





TEXT 80





tabe prabhu sabākāre prabodha kariyā



sabāre vidāya dilā susthira hañā



SYNONYMS



*tabe*-thereafter; *prabhu*-Śrī Caitanya Mahāprabhu; *sabākāre*-all of them; *prabodha kariyā*-pacifying; *sabāre*-to every one of them; *vidāya dilā*-bade farewell; *su-sthira hañā*-being in a peaceful condition.



TRANSLATION



Then Śrī Caitanya Mahāprabhu peacefully calmed them all and bade each of them farewell.





TEXT 81





nityānande kahilā--"tumi nā āsiha bāra-bāra



tathāi āmāra saṅga ha-ibe tomāra"



SYNONYMS



*nityānande*-unto Nityānanda Prabhu; *kahilā*-said; *tumi*-You; *nā āsiha*-do not come; *bāra*-bāra-again and again; *tathāi*-there (in Bengal); *āmāra*-My; *saṅga*-association; *ha*-ibe-there will be; *tomāra*-Your.



TRANSLATION



The Lord specifically advised Nityānanda Prabhu, "You should not come here again and again. You will have My association in Bengal."





TEXT 82





cale saba bhakta-gaṇa rodana kariyā



mahāprabhu rahilā ghare viṣaṇṇa hañā



SYNONYMS



*cale*-proceed; *saba*-all; *bhakta-gaṇa*-the devotees; *rodana kariyā*-crying; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *rahilā*-remained; *ghare*-at His place; *viṣaṇṇa hañā*-being very morose.



TRANSLATION



The devotees of Śrī Caitanya Mahāprabhu began their journey crying, while the Lord remained morosely at His residence.





TEXT 83





nija-kṛpā-guṇe prabhu bāndhilā sabāre



mahāprabhura kṛpā-ṛṇa ke śodhite pāre?



SYNONYMS



*nija*-own; *kṛpā-guṇe*-by the attribute of mercy; *prabhu*-Śrī Caitanya Mahāprabhu; *bāndhilā*-bound; *sabāre*-everyone; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *kṛpā-ṛṇa*-debt for the mercy; *ke*-who; *śodhite pāre*-can repay.



TRANSLATION



The Lord bound everyone by His transcendental mercy. Who can repay his debt for the mercy of Śrī Caitanya Mahāprabhu?





TEXT 84





yāre yaiche nācāya prabhu svatantra īśvara



tāte tāṅre chāḍi' loka yāya deśāntara



SYNONYMS



*yāre*-whomever; *yaiche*-as; *nācāya*-causes to dance; *prabhu*-Śrī Caitanya Mahāprabhu; *svatantra īśvara*-the fully independent Personality of Godhead; *tāte*-therefore; *tāṅre*-Him; *chāḍi'*-leaving; *loka*-people; *yāya*-go; *deśa-antara*-to different parts of the country.



TRANSLATION



Śrī Caitanya Mahāprabhu is the fully independent Personality of Godhead and makes everyone dance as He likes. Leaving His company, therefore, all the devotees returned to their homes in different parts of the country.





TEXT 85





kāṣṭhera putalī yena kuhake nācāya



īśvara-caritra kichu bujhana nā yāya



SYNONYMS



*kāṣṭhera*-made of wood; *putalī*-doll; *yena*-as; *kuhake*-a magician; *nācāya*-causes to dance; *īśvara-caritra*-the characteristic of the Supreme Personality of Godhead; *kichu bujhana nā yāya*-no one can understand.



TRANSLATION



As a wooden doll dances to the will of a puppeteer, everything is accomplished by the will of the Lord. Who can understand the characteristics of the Supreme Personality of Godhead?





TEXT 86





pūrva-varṣe jagadānanda 'ai' dekhibāre



prabhu-ājñā lañā āilā nadīyā-nagare



SYNONYMS



*pūrva-varṣe*-in the previous year; *jagadānanda*-Jagadānanda Paṇḍita; āi-Śacīmātā; *dekhibāre*-to see; *prabhu-ājñā lañā*-taking the permission of Śrī Caitanya Mahāprabhu; *āilā*-came; *nadīyā-nagare*-to the city of Nadia.



TRANSLATION



The previous year, Jagadānanda Paṇḍita, following the Lord's order, had returned to the city of Nadia to see Śacīmātā.





TEXT 87





āira caraṇa yāi' karilā vandana



jagannāthera vastra-prasāda kailā nivedana



SYNONYMS



*āira*-of Śacīmātā; *caraṇa*-to the lotus feet; *yāi'*-going; *karilā vandana*-offered prayers; *jagannāthera*-of Lord Jagannātha; *vastra*-prasāda-cloth and prasāda; *kailā nivedana*-offered.



TRANSLATION



When he arrived, he offered prayers at her lotus feet and then offered her the cloth and prasāda of Lord Jagannātha.





TEXT 88





prabhura nāme mātāre daṇḍavat kailā



prabhura vinati-stuti mātāre kahilā



SYNONYMS



*prabhura nāme*-in the name of Śrī Caitanya Mahāprabhu; *mātāre*-to His mother; *daṇḍavat kailā*-he offered obeisances; *prabhura*-of Śrī Caitanya Mahāprabhu; *vinati-stuti*-very submissive prayers; *mātāre*-to His mother; *kahilā*-he informed.



TRANSLATION



He offered obeisances to Śacīmātā in the name of Lord Caitanya Mahāprabhu and informed her of all the Lord's submissive prayers to her.





TEXT 89





jagadānande pāñā mātā ānandita mane



teṅho prabhura kathā kahe, śune rātri-dine



SYNONYMS



*jagadānande*-Jagadānanda; *pāñā*-getting; mātā-Śacīmātā; *ānandita mane*-in great satisfaction; *teṅho*-he; *prabhura kathā*-the pastimes of Śrī Caitanya Mahāprabhu; *kahe*-speaks; *śune*-listens; *rātri*-dine-day and night.



TRANSLATION



Jagadānanda's coming pleased mother Śacī very much. As he talked of Lord Caitanya Mahāprabhu, she listened day and night.





TEXT 90





jagadānanda kahe,--"mātā, kona kona dine



tomāra ethā āsi' prabhu karena bhojane



SYNONYMS



*jagadānanda kahe*-Jagadānanda said; *mātā*-mother; *kona kona dine*-sometimes; *tomāra ethā āsi'*-coming here to your place; *prabhu*-the Lord; *karena bhojane*-accepts food.



TRANSLATION



Jagadānanda Paṇḍita said, "My dear mother, sometimes the Lord comes here and eats all the food you have offered.





TEXT 91





bhojana kariyā kahe ānandita hañā



mātā āji khāoyāilā ākaṇṭha pūriyā



SYNONYMS



*bhojana kariyā*-after eating; *kahe*-says; *ānandita hañā*-being very pleased; *mātā*-mother; *āji*-today; *khāoyāilā*-fed; *ākaṇṭha*-up to the neck; *pūriyā*-filling.



TRANSLATION



"After eating the food, the Lord says, 'Today, mother has fed Me up to My neck.





TEXT 92





āmi yāi' bhojana kari--mātā nāhi jāne



sākṣāte khāi āmi' teṅho 'svapna' hena māne"



SYNONYMS



*āmi*-I; *yāi'*-going; *bhojana kari*-eat; *mātā*-mother; *nāhi jāne*-cannot understand; *sākṣāte*-directly; *khāi āmi'*-I eat; *teṅho*-she; *svapna*-a dream; *hena*-as; *māne*-thinks.



TRANSLATION



"I go there and eat the food My mother offers, but she cannot understand that I am eating it directly. She thinks that this is a dream.' "





TEXT 93





mātā kahe,--"kata rāndhi uttama vyañjana



nimāñi ihāṅ khāya,--icchā haya mora mana



SYNONYMS



*mātā kahe*-mother said; *kata*-how many; *rāndhi*-I cook; *uttama vyañjana*-first-class vegetables; *nimāñi*-Nimāi; *ihāṅ*-here; *khāya*-may eat; *icchā*-desire; *haya*-is; *mora mana*-my mind.



TRANSLATION



Śacīmātā said, "I wish Nimāi would eat all the nice vegetables I cook. That is my desire.





TEXT 94





nimāñi khāñāche,--aiche haya mora mana



pāche jñāna haya,--muñi dekhinu 'svapana' "



SYNONYMS



*nimāñi khāñāche*-Nimāi has eaten; *aiche*-such; *haya*-is; *mora*-my; *mana*-mind; *pāche*-afterwards; *jñāna haya*-I think; *muñi*-I; *dekhinu svapana*-saw a dream.



TRANSLATION



"Sometimes I think that Nimāi has eaten them, but afterwards I think that I was only dreaming."





TEXT 95





ei-mata jagadānanda śacīmātā-sane



caitanyera sukha-kathā kahe rātri-dine



SYNONYMS



*ei-mata*-in this way; *jagadānanda*-Jagadānanda Paṇḍita; *śacīmātā*-sane-with mother Śacī; *caitanyera*-of Śrī Caitanya Mahāprabhu; *sukha*-kathā-words of happiness; *kahe*-says; *rātri*-dine-day and night.



TRANSLATION



In this way, Jagadānanda Paṇḍita and mother Śacī talked day and night about the happiness of Śrī Caitanya Mahāprabhu.





TEXT 96





nadīyāra bhakta-gaṇe sabāre mililā



jagadānande pāñā sabe ānandita hailā



SYNONYMS



*nadīyāra*-of Nadia, or Navadvīpa; *bhakta-gaṇe*-the devotees; *sabāre*-all; *mililā*-met; *jagadānande*-Jagadānanda; *pāñā*-getting; *sabe*-everyone; *ānandita hailā*-became very happy.



TRANSLATION



Jagadānanda Paṇḍita met all the other devotees in Nadia. They were all very happy to have him present.





TEXT 97





ācārya milite tabe gelā jagadānanda



jagadānande pāñā haila ācārya ānanda



SYNONYMS



*ācārya milite*-to meet Advaita Ācārya; *tabe*-thereafter; *gelā*-went; *jagadānanda*-Jagadānanda; *jagadānande pāñā*-getting Jagadānanda; *haila*-became; *ācārya*-Advaita Ācārya; *ānanda*-very happy.



TRANSLATION



Jagadānanda Paṇḍita thereafter went to meet Advaita Ācārya, who also was very happy to have him.





TEXT 98





vāsudeva, murāri-gupta jagadānande pāñā



ānande rākhilā ghare, nā dena chāḍiyā



SYNONYMS



*vāsudeva*-Vāsudeva; *murāri*-gupta-Murāri Gupta; *jagadānande pāñā*-getting Jagadānanda; *ānande*-in great happiness; *rākhilā*-kept; *ghare*-at home; *nā dena chāḍiyā*-did not allow to go out.



TRANSLATION



Vāsudeva Datta and Murāri Gupta were so pleased to see Jagadānanda Paṇḍita that they kept him at their homes and would not allow him to leave.





TEXT 99





caitanyera marma-kathā śune tāṅra mukhe



āpanā pāsare sabe caitanya-kathā-sukhe



SYNONYMS



*caitanyera*-of Lord Caitanya Mahāprabhu; *marma*-kathā-confidential talks; *śune*-they hear; *tāṅra mukhe*-through his mouth; *āpanā pāsare*-forget themselves; *sabe*-all of them; *caitanya-kathā-sukhe*-in the happiness of talks of Lord Caitanya.

TRANSLATION



They heard confidential narrations about Śrī Caitanya Mahāprabhu from the mouth of Jagadānanda Paṇḍita and forgot themselves in the great happiness of hearing about the Lord.





TEXT 100





jagadānanda milite yāya yei bhakta-ghare



sei sei bhakta sukhe āpanā pāsare



SYNONYMS



*jagadānanda*-Jagadānanda Paṇḍita; *milite*-to meet; *yāya*-goes; *yei*-which; *bhakta-ghare*-to a devotee's house; *sei sei*-that; *bhakta*-devotee; *sukhe*-in happiness; *āpanā pāsare*-forgets himself.



TRANSLATION



Whenever Jagadānanda Paṇḍita went to visit a devotee's house, that devotee immediately forgot himself in great happiness.





TEXT 101





caitanyera prema-pātra jagadānanda dhanya



yāre mile sei māne,--'pāiluṅ caitanya'



SYNONYMS



*caitanyera*-of Śrī Caitanya Mahāprabhu; *prema*-pātra-recipient of affection; *jagadānanda*-Jagadānanda Paṇḍita; *dhanya*-glorious; *yāre mile*-whomever he meets; *sei māne*-he understands; *pāiluṅ caitanya*-I have gotten Lord Caitanya.



TRANSLATION



All glories to Jagadānanda Paṇḍita! He is so favored by Śrī Caitanya Mahāprabhu that anyone who meets him thinks, "Now I have gotten the association of Śrī Caitanya Mahāprabhu directly."





TEXT 102





śivānanda-sena-gṛhe yāñā rahilā



'candanādi' taila tāhāṅ eka-mātrā kailā



SYNONYMS



*śivānanda-sena-gṛhe*-to the house of Śivānanda Sena; *yāñā*-going; *rahilā*-remained; *candana-ādi taila*-oil distilled from sandalwood and other substances; *tāhāṅ*-there; *eka-mātrā*-one mātrā (sixteen seers, or seras); *kailā*-prepared.



TRANSLATION



Jagadānanda Paṇḍita stayed at Śivānanda Sena's house for some time, and they prepared about sixteen seers of scented sandalwood oil.





TEXT 103





sugandhi kariyā taila gāgarī bhariyā



nīlācale lañā āilā yatana kariyā



SYNONYMS



*sū-gandhi kariyā*-making aromatic; *taila*-oil; *gāgarī*-a big pot; *bhariyā*-filling; *nīlācale*-to Jagannātha Purī; *lañā*-taking; *āilā*-came; *yatana kariyā*-with great care.



TRANSLATION



They filled a large earthen pot with the aromatic oil, and with great care Jagadānanda Paṇḍita brought it to Nīlācala, Jagannātha Purī.





TEXT 104





govindera ṭhāñi taila dhariyā rākhilā



"prabhu-aṅge diha' taila" govinde kahilā



SYNONYMS



*govindera ṭhāñi*-in the care of Govinda; *taila*-the oil; *dhariyā rākhilā*-was kept; *prabhu*-aṅge-over the body of Śrī Caitanya Mahāprabhu; *diha'*-put; *taila*-oil; *govinde kahilā*-he advised Govinda.



TRANSLATION



This oil was placed in the care of Govinda, and Jagadānanda requested him, "Please rub this oil on the body of the Lord."





TEXT 105





tabe prabhu-ṭhāñi govinda kaila nivedana



'jagadānanda candanādi-taila āniyāchena



SYNONYMS



*tabe*-thereafter; *prabhu-ṭhāñi*-before Lord Śrī Caitanya Mahāprabhu; *govinda*-Govinda; *kaila nivedana*-submitted; *jagadānanda*-Jagadānanda Paṇḍita; *candana-ādi*-taila-scented sandalwood oil; *āniyāchena*-has brought.



TRANSLATION



Govinda therefore told Śrī Caitanya Mahāprabhu, "Jagadānanda Paṇḍita has brought some scented sandalwood oil.





TEXT 106





tāṅra icchā,--prabhu alpa mastake lāgāya



pitta-vāyu-vyādhi-prakopa śānta hañā yāya



SYNONYMS



*tāṅra icchā*-his desire; *prabhu*-Śrī Caitanya Mahāprabhu; *alpa*-very little; *mastake lāgāya*-smears over the head; *pitta-vāyu-vyādhi*-of blood pressure due to bile and air; *prakopa*-severity; *śānta hañā yāya*-will be decreased.



TRANSLATION



"It is his desire that Your Lordship apply a little of this oil on Your head so that blood pressure due to bile and air will be considerably diminished.





TEXT 107





eka-kalasa sugandhi taila gauḍete kariyā



ihāṅ āniyāche bahu yatana kariyā"



SYNONYMS



*eka-kalasa*-one big full jug; *su*-gandhi taila-scented oil; *gauḍete kariyā*-manufacturing in Bengal; *ihāṅ*-here; *āniyāche*-has brought; *bahu yatana kariyā*-with great care.



TRANSLATION



"He prepared a large jug of it in Bengal, and with great care he has brought it here."





TEXT 108





prabhu kahe,--"sannyāsīra nāhi taile adhikāra



tāhāte sugandhi taila,--parama dhikkāra!



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu replied; *sannyāsīra*-for a sannyāsī; *nāhi*-there is not; *taile*-with oil; *adhikāra*-use; *tāhāte*-over and above this; *su*-gandhi taila-perfumed oil; *parama dhik*-kāra-immediately to be rejected.



TRANSLATION



The Lord replied, "A sannyāsī has no use for oil, especially perfumed oil such as this. Take it out immediately."



PURPORT



According to Raghunandana Bhaṭṭācārya, the spokesman for the smārta regulative principles:





prātaḥ-snāne vrate śrāddhe

dvādaśyāṁ grahaṇe tathā

madya-lepa-samaṁ tailaṁ

tasmāt tailaṁ vivarjayet



"If one who has taken a vow smears oil on his body while bathing in the morning, while observing a ritualistic ceremony like the śrāddha ceremony, or on dvādaśī day, he may as well pour wine over his body. Therefore, oil should be rejected." This word vrata (vow) is sometimes understood to refer to the sannyāsa-vrata. Raghunandana Bhaṭṭācārya has also said in his book Tithi-tattva:





ghṛtaṁ ca sārṣapaṁ tailaṁ

yat tailaṁ puṣpa-vāsitam

aduṣṭaṁ pakva-tailaṁ ca

tailābhyaṅge ca nityaśaḥ



This means that clarified butter (ghee), mustard oil, floral oil and boiled oil may be used only by gṛhasthas, householders.





TEXT 109





jagannāthe deha' taila,--dīpa yena jvale



tāra pariśrama haiba parama-saphale"



SYNONYMS



*jagannāthe*-unto Lord Jagannātha; *deha'*-deliver; *taila*-oil; *dīpa*-lamps; *yena*-so; *jvale*-burn; *tāra pariśrama*-his labor; *haiba*-will become; *parama*-saphale-completely successful.



TRANSLATION



"Deliver this oil to the temple of Jagannātha, where it may be burned in the lamps. In this way, Jagadānanda's labor to manufacture the oil will be perfectly successful."





TEXT 110





ei kathā govinda jagadānandere kahila



mauna kari' rahila paṇḍita, kichu nā kahila



SYNONYMS



*ei kathā*-this message; *govinda*-Govinda; *jagadānandere kahila*-informed Jagadānanda; *mauna kari'*-keeping silent; *rahila*-remained; *paṇḍita*-Jagadānanda Paṇḍita; *kichu*-anything; *nā kahila*-did not reply.



TRANSLATION



When Govinda informed Jagadānanda Paṇḍita of this message, Jagadānanda remained silent, not saying even a word.





TEXT 111





dina daśa gele govinda jānāila āra-bāra



paṇḍitera icchā,--'taila prabhu kare aṅgīkāra'



SYNONYMS



*dina daśa gele*-when ten days passed; *govinda*-Govinda; *jānāila*-informed; *āra*-bāra-again; *paṇḍitera icchā*-the desire of Jagadānanda Paṇḍita; *taila*-oil; *prabhu*-Śrī Caitanya Mahāprabhu; *kare aṅgīkāra*-accepts.



TRANSLATION



When ten days had passed, Govinda again told Śrī Caitanya Mahāprabhu, "It is the desire of Jagadānanda Paṇḍita that Your Lordship accept the oil."





TEXT 112





śuni' prabhu kahe kichu sakrodha vacana



mardaniyā eka rākha karite mardana!



SYNONYMS



*śuni'*-hearing; *prabhu*-Śrī Caitanya Mahāprabhu; *kahe*-says; *kichu*-some; *sa*-krodha vacana-angry words; *mardaniyā*-masseur; *eka*-one; *rākha*-keep; *karite mardana*-to give massages.



TRANSLATION



When the Lord heard this, He angrily said, "Why not keep a masseur to massage Me?





TEXT 113





ei sukha lāgi' āmi kariluṅ sannyāsa!



āmāra 'sarva-nāśa'--tomā-sabāra 'parihāsa'



SYNONYMS



*ei*-this; *sukha*-happiness; *lāgi'*-for; *āmi*-I; *kariluṅ sannyāsa*-have taken to the renounced order; *āmāra sarva*-nāśa-My ruination; *tomā-sabāra*-of all of you; *parihāsa*-joking.



TRANSLATION



"Have I taken sannyāsa for such happiness? Accepting this oil would bring My ruination, and all of you would laugh.



PURPORT



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





TEXT 114





pathe yāite taila-gandha mora yei pābe



'dārī sannyāsī' kari' āmāre kahibe



SYNONYMS



*pathe yāite*-while passing on the road; *taila-gandha*-the scent of the oil; *mora*-My; *yei pābe*-anyone who smells; *dārī sannyāsī*-a tantric sannyāsī who keeps women for sense gratification; *kari'*-as; *āmāre kahibe*-they will speak of Me.



TRANSLATION



"If someone passing on the road smelled this oil on My head, he would think Me a dārī sannyāsī, a tantric sannyāsī who keeps women."





TEXT 115





śuni prabhura vākya govinda mauna karilā



prātaḥ-kāle jagadānanda prabhu-sthāne āilā



SYNONYMS



*śuni*-hearing; *prabhura vākya*-the statement of Śrī Caitanya Mahāprabhu; *govinda*-Govinda; *mauna karilā*-remained silent; *prātaḥ-kāle*-in the morning; *jagadānanda*-Jagadānanda Paṇḍita; *prabhu-sthāne*-to Śrī Caitanya Mahāprabhu; *āilā*-came.



TRANSLATION



Hearing these words of Śrī Caitanya Mahāprabhu, Govinda remained silent. The next morning, Jagadānanda went to see the Lord.





TEXT 116





prabhu kahe,--"paṇḍita, taila ānilā gauḍa ha-ite



āmi ta' sannyāsī,--taila nā pāri la-ite



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *paṇḍita*-My dear Paṇḍita; *taila*-oil; *ānilā*-you have brought; *gauḍa ha*-ite-from Bengal; *āmi*-I; *ta'*-but; *sannyāsī*-a sannyāsī; *taila*-oil; *nā pāri la-ite*-I cannot accept.



TRANSLATION



Śrī Caitanya Mahāprabhu said to Jagadānanda Paṇḍita, "My dear Paṇḍita, you have brought Me some oil from Bengal, but since I am in the renounced order, I cannot accept it.





TEXT 117





jagannāthe deha' lañā dīpa yena jvale



tomāra sakala śrama ha-ibe saphale"



SYNONYMS



*jagannāthe*-unto Lord Jagannātha; *deha'*-deliver; *lañā*-taking; *dīpa*-lamps; *yena*-so that; *jvale*-burn; *tomāra*-your; *sakala*-all; *śrama*-labor; *ha*-ibe sa-phale-will be fruitful.



TRANSLATION



"Deliver the oil to the temple of Jagannātha so that it may be burned in the lamps. Thus your labor in preparing the oil will be fruitful."





TEXT 118





paṇḍita kahe,--'ke tomāre kahe mithyā vāṇī



āmi gauḍa haite taila kabhu nāhi āni'



SYNONYMS



*paṇḍita kahe*-Jagadānanda Paṇḍita said; *ke*-who; *tomāre*-unto You; *kahe*-says; *mithyā vāṇī*-false stories; *āmi*-I; *gauḍa haite*-from Bengal; *taila*-oil; *kabhu nāhi āni'*-never brought.



TRANSLATION



Jagadānanda Paṇḍita replied, "Who tells You all these false stories? I never brought any oil from Bengal."





TEXT 119





eta bali' ghara haite taila-kalasa lañā



prabhura āge āṅgināte phelilā bhāṅgiyā



SYNONYMS



*eta bali'*-saying this; *ghara haite*-from the room; *taila-kalasa*-the jugful of oil; *lañā*-taking; *prabhura āge*-in front of Śrī Caitanya Mahāprabhu; *āṅgināte*-in the courtyard; *phelilā*-threw; *bhāṅgiyā*-breaking.



TRANSLATION



After saying this, Jagadānanda Paṇḍita took the jug of oil from the room and threw it down before Śrī Caitanya Mahāprabhu in the courtyard and broke it.





TEXT 120





taila bhāṅgi' sei pathe nija-ghara giyā



śuiyā rahilā ghare kapāṭa khiliyā



SYNONYMS



*taila bhāṅgi'*-breaking the pot of oil; *sei*-he; *pathe*-by the path; *nija-ghara*-to his room; *giyā*-going; *śuiyā rahilā*-lay down; *ghare*-in the room; *kapāṭa*-the door; *khiliyā*-bolting closed.



TRANSLATION



After breaking the jug, Jagadānanda Paṇḍita returned to his residence, bolted the door and lay down.





TEXT 121





tṛtīya divase prabhu tāṅra dvāre yāñā



'uṭhaha' paṇḍita'--kari' kahena ḍākiyā



SYNONYMS



*tṛtīya divase*-on the third day; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅra*-of Jagadānanda Paṇḍita; *dvāre*-to the door; *yāñā*-going; *uṭhaha'*-please get up; *paṇḍita*-My dear Jagadānanda Paṇḍita; *kari'*-saying; *kahena*-said; *ḍākiyā*-calling.



TRANSLATION



Three days later, Śrī Caitanya Mahāprabhu went to the door of his room and said, "My dear Jagadānanda Paṇḍita, please get up.





TEXT 122





'āji bhikṣā dibā āmāya kariyā randhane



madhyāhne āsiba, ebe yāi daraśane'



SYNONYMS



*āji*-today; *bhikṣā dibā*-give lunch; *āmāya*-unto Me; *kariyā randhane*-cooking; *madhyāhne āsiba*-I shall come at noon; *ebe*-now; *yāi daraśane*-I am going to see Lord Jagannātha.



TRANSLATION



"I want you personally to cook My lunch today. I am going now to see the Lord in the temple. I shall return at noon."





TEXT 123





eta bali' prabhu gelā, paṇḍita uṭhilā



snāna kari' nānā vyañjana randhana karilā



SYNONYMS



*eta bali'*-saying this; *prabhu gelā*-Śrī Caitanya Mahāprabhu left; *paṇḍita uṭhilā*-Jagadānanda Paṇḍita got up; *snāna kari'*-taking his bath; *nānā*-various; *vyañjana*-vegetables; *randhana karilā*-cooked.



TRANSLATION



After Śrī Caitanya Mahāprabhu said this and left, Jagadānanda Paṇḍita got up from his bed, bathed, and began to cook varieties of vegetables.





TEXT 124





madhyāhna kariyā prabhu āilā bhojane



pāda prakṣālana kari' dilena āsane



SYNONYMS



*madhyāhna kariyā*-after finishing his noon ritualistic ceremonies; *prabhu*-Śrī Caitanya Mahāprabhu; *āilā*-came; *bhojane*-to take lunch; *pāda prakṣālana kari'*-after washing His feet; *dilena āsane*-offered a sitting place.



TRANSLATION



After finishing His noontime ritualistic duties, the Lord arrived for lunch. Jagadānanda Paṇḍita washed the Lord's feet and gave the Lord a sitting place.





TEXT 125





saghṛta śālyanna kalā-pāte stūpa kailā



kalāra ḍoṅgā bhari' vyañjana caudike dharilā



SYNONYMS



*sa*-ghṛta-mixed with ghee; *śāli-anna*-very fine rice; *kalā*-pāte-on a banana leaf; *stūpa kailā*-stacked; *kalāra ḍoṅgā*-pots made of the bark of a banana tree; *bhari'*-filling; *vyañjana*-vegetables; *cau-dike*-all around; *dharilā*-placed.



TRANSLATION



He had cooked fine rice, mixed it with ghee and piled it high on a banana leaf. There were also varieties of vegetables, placed all around in pots made of banana tree bark.





TEXT 126





anna-vyañjanopari tulasī-mañjarī



jagannāthera piṭhā-pānā āge āne dhari'



SYNONYMS



*anna*-rice; *vyañjana*-vegetables; *upari*-on; *tulasī*-mañjarī-flowers of tulasī; *jagannāthera*-of Lord Jagannātha; *piṭhā*-pānā-cakes and sweet rice; *āge*-in front; *āne dhari'*-brings.



TRANSLATION



On the rice and vegetables were tulasī flowers, and in front of the Lord were cakes, sweet rice and other prasāda of Jagannātha.





TEXT 127





prabhu kahe,--"dvitīya-pāte bāḍa' anna-vyañjana



tomāya āmāya āji ekatra kariba bhojana



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *dvitīya*-pāte-on a second leaf; *bāḍa'*-deliver; *anna*-vyañjana-cooked rice and vegetables; *tomāya āmāya*-both you and I; *āji*-today; *ekatra*-together; *kariba bhojana*-will take lunch.



TRANSLATION



The Lord said, "Spread another leaf with a helping of rice and vegetables so that today you and I may take lunch together."





TEXT 128





hasta tuli' rahena prabhu, nā karena bhojana



tabe paṇḍita kahena kichu saprema vacana



SYNONYMS



*hasta tuli'*-raising His hands; *rahena prabhu*-Śrī Caitanya Mahāprabhu remained; *nā karena bhojana*-did not eat; *tabe*-at that time; *paṇḍita kahena*-Jagadānanda said; *kichu*-some; *sa*-prema vacana-words with great affection and love.



TRANSLATION



Śrī Caitanya Mahāprabhu kept His hands raised and would not accept the prasāda until Jagadānanda Paṇḍita, with great affection and love, spoke the following words.





TEXT 129





"āpane prasāda laha, pāche muñi la-imu



tomāra āgraha āmi kemane khaṇḍimu?"



SYNONYMS



*āpane*-Yourself; *prasāda laha*-take prasāda; *pāche*-afterwards; *muñi la-imu*-I shall take; *tomāra*-Your; *āgraha*-insistence; *āmi*-I; *kemane*-how; *khaṇḍimu*-shall disobey.



TRANSLATION



"Please first take prasāda Yourself, and I shall eat later. I shall not refuse Your request."





TEXT 130





tabe mahāprabhu sukhe bhojane vasilā



vyañjanera svāda pāñā kahite lāgilā



SYNONYMS



*tabe*-thereafter; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *sukhe*-in happiness; *bhojane vasilā*-sat to take His food; *vyañjanera svāda*-the taste of the vegetables; *pāñā*-getting; *kahite lāgilā*-began to say.



TRANSLATION



In great happiness, Śrī Caitanya Mahāprabhu then accepted the lunch. When He had tasted the vegetables, He again began to speak.





TEXT 131





"krodhāveśera pākera haya aiche svāda!



ei ta' jāniye tomāya kṛṣṇera 'prasāda'



SYNONYMS



*krodha-āveśera*-in an angry mood; *pākera*-of cooking; *haya*-is; *aiche*-such; *svāda*-taste; *ei ta'*-for this reason; *jāniye*-I can understand; *tomāya*-unto you; *kṛṣṇera prasāda*-the mercy of Kṛṣṇa.



TRANSLATION



"Even when you cook in an angry mood," He said, "the food is very tasteful. This shows how pleased Kṛṣṇa is with you.





TEXT 132





āpane khāibe kṛṣṇa, tāhāra lāgiyā



tomāra haste pāka karāya uttama kariyā



SYNONYMS



*āpane*-personally; *khāibe*-will eat; *kṛṣṇa*-Lord Kṛṣṇa; *tāhāra lāgiyā*-for that reason; *tomāra haste*-by your hands; *pāka karāya*-causes to cook; *uttama kariyā*-so nicely.



TRANSLATION



"Because He will personally eat the food, Kṛṣṇa makes you cook so nicely.





TEXT 133





aiche amṛta-anna kṛṣṇe kara samarpaṇa



tomāra bhāgyera sīmā ke kare varṇana?"



SYNONYMS



*aiche*-such; *amṛta*-anna-nectarean rice; *kṛṣṇe*-unto Lord Kṛṣṇa; *kara samarpaṇa*-you offer; *tomāra*-your; *bhāgyera*-of fortune; *sīmā*-limit; *ke*-who; *kare varṇana*-can describe.



TRANSLATION



"You offer such nectarean rice to Kṛṣṇa. Who can estimate the limit of your fortune?"





TEXT 134





paṇḍita kahe,--"ye khāibe, sei pāka-kartā



āmi-saba--kevala-mātra sāmagrī-āhartā"



SYNONYMS



*paṇḍita kahe*-the Paṇḍita said; *ye khāibe*-He who will eat; *sei*-He; *pāka-kartā*-the cook; *āmi*-saba-as far as I am concerned; *kevala*-mātra-only; *sāmagrī*-of ingredients; *āhartā*-collector.



TRANSLATION



Jagadānanda Paṇḍita replied, "He who will eat has cooked this. As far as I am concerned, I simply collect the ingredients."





TEXT 135





punaḥ punaḥ paṇḍita nānā vyañjana pariveśe



bhaye kichu nā balena prabhu, khāyena hariṣe



SYNONYMS



*punaḥ punaḥ*-again and again; *paṇḍita*-Jagadānanda Paṇḍita; *nānā vyañjana*-various vegetables; *pariveśe*-administered; *bhaye*-out of fear; *kichu*-anything; *nā balena*-does not speak; *prabhu*-Śrī Caitanya Mahāprabhu; *khāyena*-eats; *hariṣe*-very happily.



TRANSLATION



Jagadānanda Paṇḍita continued to offer the Lord varieties of vegetables. Out of fear, the Lord said nothing, but continued eating happily.





TEXT 136





āgraha kariyā paṇḍita karāilā bhojana



āra dina haite bhojana haila daśa-guṇa



SYNONYMS



*āgraha kariyā*-with great eagerness; *paṇḍita*-Jagadānanda Paṇḍita; *karāilā bhojana*-fed; *āra dina*-other days; *haite*-than; *bhojana*-the eating; *haila*-was; *daśa*-guṇa-ten times greater.



TRANSLATION



Jagadānanda Paṇḍita eagerly forced the Lord to eat so much that He ate ten times more than on other days.





TEXT 137





bāra-bāra prabhu uṭhite karena mana



sei-kāle paṇḍita pariveśe vyañjana



SYNONYMS



*bāra*-bāra-again and again; *prabhu*-Śrī Caitanya Mahāprabhu; *uṭhite*-to get up; *karena mana*-desires; *sei*-kāle-at that time; *paṇḍita*-Jagadānanda Paṇḍita; *pariveśe*-gives; *vyañjana*-vegetables.



TRANSLATION



Again and again when the Lord wished to get up, Jagadānanda Paṇḍita would feed Him more vegetables.





TEXT 138





kichu balite nārena prabhu, khāyena tarāse



nā khāile jagadānanda karibe upavāse



SYNONYMS



*kichu*-anything; *balite nārena*-could not say; *prabhu*-Śrī Caitanya Mahāprabhu; *khāyena*-eats; *tarāse*-out of fear; *nā khāile*-if He did not eat; *jagadānanda*-Jagadānanda Paṇḍita; *karibe upavāse*-would fast.



TRANSLATION



Śrī Caitanya Mahāprabhu dared not forbid him to feed Him more. He just continued eating, fearful that Jagadānanda would fast if He stopped.





TEXT 139





tabe prabhu kahena kari' vinaya-sammāna



'daśa-guṇa khāoyāilā ebe kara samādhāna'



SYNONYMS



*tabe*-at that time; *prabhu*-Śrī Caitanya Mahāprabhu; *kahena*-says; *kari'*-making; *vinaya*-sammāna-submissive respect; *daśa*-guṇa-ten times more; *khāoyāilā*-you have made to eat; *ebe*-now; *kara samādhāna*-please stop.



TRANSLATION



At last the Lord respectfully submitted, "My dear Jagadānanda, you have already made Me eat ten times more than I am used to. Now, please stop."





TEXT 140





tabe mahāprabhu uṭhi' kailā ācamana



paṇḍita ānila, mukhavāsa, mālya, candana



SYNONYMS



*tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *uṭhi'*-getting up; *kailā ācamana*-performed washing of the hands and mouth; *paṇḍita*-Jagadānanda Paṇḍita; *ānila*-brought; *mukha*-vāsa-spices; *mālya*-flower garland; *candana*-sandalwood pulp.



TRANSLATION



Śrī Caitanya Mahāprabhu stood up and washed His hands and mouth, while Jagadānanda Paṇḍita brought spices, a garland, and sandalwood pulp.





TEXT 141





candanādi lañā prabhu vasilā sei sthāne



'āmāra āge āji tumi karaha bhojane'



SYNONYMS



*candana-ādi lañā*-accepting the sandalwood pulp and other items; *prabhu*-Śrī Caitanya Mahāprabhu; *vasilā*-sat down; *sei sthāne*-at that place; *āmāra āge*-in front of Me; *āji*-now; *tumi*-you; *karaha*-perform; *bhojane*-eating.



TRANSLATION



Accepting the sandalwood pulp and garland, the Lord sat down and said, "Now, in front of Me, you must eat."





TEXT 142





paṇḍita kahe,--"prabhu yāi' karuna viśrāma



mui, ebe la-iba prasāda kari' samādhāna



SYNONYMS



*paṇḍita kahe*-Jagadānanda Paṇḍita said; *prabhu*-my Lord; *yāi'*-going; *karuna viśrāma*-take rest; *mui*-I; *ebe*-now; *la*-iba prasāda-shall take prasāda; *kari' samādhāna*-after arranging.



TRANSLATION



Jagadānanda replied, "My Lord, You go take rest. I shall take prasāda after I finish making some arrangements.





TEXT 143





rasuira kārya kairāche rāmāi, raghunātha



iṅhā sabāya dite cāhi kichu vyañjana-bhāta"



SYNONYMS



*rasuira*-of cooking; *kārya*-the work; *kairāche*-have done; *rāmāi*-Rāmāi; *raghunātha*-Raghunātha Bhaṭṭa; *iṅhā*-to them; *sabāya*-all; *dite cāhi*-I want to give; *kichu*-some; *vyañjana*-bhāta-rice and vegetables.



TRANSLATION



"Rāmāi Paṇḍita and Raghunātha Bhaṭṭa did the cooking, and I want to give them some rice and vegetables."





TEXT 144





prabhu kahena,--"govinda, tumi ihāṅi rahibā



paṇḍita bhojana kaile, āmāre kahibā"



SYNONYMS



*prabhu kahena*-Śrī Caitanya Mahāprabhu said; *govinda*-Govinda; *tumi*-you; *ihāṅi rahibā*-will stay here; *paṇḍita*-Jagadānanda Paṇḍita; *bhojana kaile*-after he has taken his meal; *āmāre kahibā*-you should inform Me.



TRANSLATION



Śrī Caitanya Mahāprabhu then told Govinda, "You remain here. When the Paṇḍita has taken his food, come inform Me.





TEXT 145





eta kahi' mahāprabhu karilā gamana



govindere paṇḍita kichu kahena vacana



SYNONYMS



*eta kahi'*-saying this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *karilā gamana*-left; *govindere*-unto Govinda; *paṇḍita*-Jagadānanda Paṇḍita; *kichu*-some; *kahena*-said; *vacana*-words.



TRANSLATION



After Śrī Caitanya Mahāprabhu had said this and left, Jagadānanda Paṇḍita spoke to Govinda.





TEXT 146





"tumi śīghra yāha karite pāda-samvāhane



kahiha,--'paṇḍita ebe vasila bhojane'



SYNONYMS



*tumi*-you; *śīghra*-hastily; *yāha*-go; *karite*-to perform; *pāda*-samvāhane-massaging the feet; *kahiha*-say; *paṇḍita*-Jagadānanda Paṇḍita; *ebe*-just now; *vasila bhojane*-sat down to eat.



TRANSLATION



"Go quickly and massage the Lord's feet," he said. "You may tell Him, 'The Paṇḍita has just sat down to take his meal.'





TEXT 147





tomāre prabhura 'śeṣa' rākhimu dhariyā



prabhu nidrā gele, tumi khāiha āsiyā"



SYNONYMS



*tomāre*-for you; *prabhura*-of Śrī Caitanya Mahāprabhu; *śeṣa*-remnants of food; *rākhimu*-I shall keep; *dhariyā*-taking; *prabhu nidrā gele*-when Śrī Caitanya Mahāprabhu is asleep; *tumi*-you; *khāiha āsiyā*-come and eat.



TRANSLATION



"I shall keep some remnants of the Lord's food for you. When He is asleep, come and take your portion."





TEXT 148





rāmāi, nandāi āra govinda, raghunātha



sabāre bāṅṭiyā dilā prabhura vyañjana-bhāta



SYNONYMS



*rāmāi*-Rāmāi Paṇḍita; *nandāi*-Nandāi; *āra*-and; *govinda*-Govinda; *raghunātha*-Raghunātha Bhaṭṭa; *sabāre*-for all of them; *bāṅṭiyā dilā*-distributed; *prabhura*-of Śrī Caitanya Mahāprabhu; *vyañjana*-bhāta-vegetables and rice.



TRANSLATION



Jagadānanda Paṇḍita thus distributed remnants of the Lord's food to Rāmāi, Nandāi, Govinda and Raghunātha Bhaṭṭa.





TEXT 149





āpane prabhura 'śeṣa' karilā bhojana



tabe govindere prabhu pāṭhāilā punaḥ



SYNONYMS



*āpane*-personally; *prabhura*-of Śrī Caitanya Mahāprabhu; *śeṣa*-remnants of food; *karilā bhojana*-ate; *tabe*-at that time; *govindere*-Govinda; *prabhu*-Śrī Caitanya Mahāprabhu; *pāṭhāilā*-sent; *punaḥ*-again.



TRANSLATION



He also personally ate the remnants of food left by Śrī Caitanya Mahāprabhu. Then the Lord again sent Govinda.





TEXT 150





"dekha,--jagadānanda prasāda pāya ki nā pāya



śīghra āsi' samācāra kahibe āmāya"



SYNONYMS



*dekha*-see; *jagadānanda*-Jagadānanda Paṇḍita; *prasāda*-prasāda; *pāya*-gets; *ki*-or; *nā*-not; *pāya*-gets; *śīghra āsi'*-coming hastily; *samācāra*-the news; *kahibe*-inform; *āmāya*-to Me.



TRANSLATION



The Lord told him, "Go see whether Jagadānanda Paṇḍita is eating. Then quickly return and let Me know."





TEXT 151





govinda āsi' dekhi' kahila paṇḍitera bhojana



tabe mahāprabhu svastye karila śayana



SYNONYMS



*govinda*-Govinda; *āsi'*-coming; *dekhi'*-seeing; *kahila*-informed; *paṇḍitera bhojana*-the eating of Jagadānanda Paṇḍita; *tabe*-thereupon; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *svastye*-in peace; *karila śayana*-went to sleep.



TRANSLATION



Seeing that Jagadānanda Paṇḍita was indeed eating, Govinda informed the Lord, who then became peaceful and went to sleep.





TEXT 152





jagadānande-prabhute prema cale ei-mate



satyabhāmā-kṛṣṇe yaiche śuni bhāgavate



SYNONYMS



*jagadānande*-prabhute-between Jagadānanda Paṇḍita and the Lord; *prema*-affection; *cale*-goes on; *ei-mate*-in this way; *satyabhāmā*-kṛṣṇe-between Satyabhāmā and Kṛṣṇa; *yaiche*-as; *śuni*-we learn; *bhāgavate*-in the Śrīmad-Bhāgavatam.



TRANSLATION



The affectionate loving exchanges between Jagadānanda Paṇḍita and Lord Śrī Caitanya Mahāprabhu continued in this manner, exactly like the exchanges between Satyabhāmā and Lord Kṛṣṇa related in *Śrīmad-Bhāgavatam*.





TEXT 153





jagadānandera saubhāgyera ke kahibe sīmā?



jagadānandera saubhāgyera teṅha se upamā



SYNONYMS



*jagadānandera*-of Jagadānanda Paṇḍita; *saubhāgyera*-of the fortune; *ke*-who; *kahibe*-shall speak; *sīmā*-the limit; *jagadānandera*-of Jagadānanda; *saubhāgyera*-of the fortune; *teṅha*-he; *se*-the; *upamā*-example.



TRANSLATION



Who can estimate the limit of Jagadānanda Paṇḍita's fortune? He himself is the example of his own great fortune.





TEXT 154





jagadānandera 'prema-vivarta' śune yei jana



premera 'svarūpa' jāne, pāya prema-dhana



SYNONYMS



*jagadānandera*-of Jagadānanda; *prema*-vivarta-loving exchange; *śune*-hears; *yei jana*-any person who; *premera*-of love; *svarūpa*-identity; *jāne*-he knows; *pāya*-gets; *prema-dhana*-the wealth of ecstatic love of Kṛṣṇa.



TRANSLATION



Anyone who hears about the loving exchanges between Jagadānanda Paṇḍita and Śrī Caitanya Mahāprabhu, or who reads Jagadānanda's book *Prema-vivarta*, can understand what love is. Moreover, he achieves ecstatic love of Kṛṣṇa.



PURPORT



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





TEXT 155





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Twelfth Chapter, describing Jagadānanda Paṇḍita's loving dealings with Śrī Caitanya Mahāprabhu.





Chapter 13



Pastimes with Jagadānanda Paṇḍita and Raghunātha Bhaṭṭa Gosvāmī



Śrīla Bhaktivinoda Ṭhākura gives the following summary of the Thirteenth Chapter in his Amṛta-pravāha-bhāṣya. Thinking Śrī Caitanya Mahāprabhu to be uncomfortable sleeping on bark of plantain trees, Jagadānanda made a pillow and quilt for Him. The Lord, however, did not accept them. Then Svarūpa Dāmodara Gosvāmī made another pillow and quilt from finely shredded plantain leaves, and after strongly objecting, the Lord accepted them. With the permission of Śrī Caitanya Mahāprabhu, Jagadānanda Paṇḍita went to Vṛndāvana, where he discussed many devotional subjects with Sanātana Gosvāmī. There was also a discussion about Mukunda Sarasvatī's garment. When Jagadānanda returned to Jagannātha Purī, he presented Śrī Caitanya Mahāprabhu some gifts from Sanātana Gosvāmī, and the incident of the pīlu fruit took place.



Once, Śrī Caitanya Mahāprabhu became ecstatic upon hearing the songs of a deva-dāsī. Unaware of who was singing, He ran toward her through thorny bushes, but when Govinda informed the Lord that it was a woman singing, He immediately stopped. By this incident, Śrī Caitanya Mahāprabhu instructed everyone that sannyāsīs and Vaiṣṇavas should not hear women singing.



When Raghunātha Bhaṭṭa Gosvāmī left Vārāṇasī on his way to Jagannātha Purī after completing his education, he met Rāmadāsa Viśvāsa Paṇḍita. Viśvāsa Paṇḍita was very proud of his education, and being an impersonalist, he was not well received by Śrī Caitanya Mahāprabhu. A partial study of the life of Raghunātha Bhaṭṭa Gosvāmī comprises the end of this chapter.





TEXT 1





kṛṣṇa-viccheda-jātārtyā



kṣīṇe cāpi manas-tanū



dadhāte phullatāṁ bhāvair



yasya taṁ gauram āśraye



SYNONYMS



*kṛṣṇa-viccheda*-by separation from Kṛṣṇa; *jāta*-produced; *ārtyā*-by the pain; *kṣīṇe*-thin, exhausted; *cā*-and; *api*-although; *manaḥ*-mind; *tanū*-and body; *dadhāte*-assumes; *phullatām*-developed state; *bhāvaiḥ*-by ecstatic emotions; *yasya*-of whom; *tam*-unto Him; *gauram*-Śrī Caitanya Mahāprabhu; *āśraye*-I take shelter.



TRANSLATION



Let me take shelter at the lotus feet of Lord Gauracandra. His mind became exhausted and His body very thin from the pain of separation from Kṛṣṇa, but when He felt ecstatic love for the Lord, He again became fully developed.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-unto Lord Nityānanda; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to the devotees of the Lord!





TEXT 3





hena-mate mahāprabhu jagadānanda-saṅge



nānā-mate āsvādaya premera taraṅge



SYNONYMS



*hena-mate*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *jagadānanda-saṅge*-in the company of Jagadānanda Paṇḍita; *nānā-mate*-in various ways; *āsvādaya*-tastes; *premera taraṅge*-the waves of spiritual loving affairs.



TRANSLATION



In the company of Jagadānanda Paṇḍita, Śrī Caitanya Mahāprabhu would taste various transcendental relationships of pure love.





TEXT 4





kṛṣṇa-vicchede duḥkhe kṣīṇa mana-kāya



bhāvāveśe prabhu kabhu praphullita haya



SYNONYMS



*kṛṣṇa*-vicchede-because of separation from Kṛṣṇa; *duḥkhe*-in unhappiness; *kṣīṇa*-thin; *mana*-kāya-mind and body; *bhāva-āveśe*-by ecstatic love; *prabhu*-Śrī Caitanya Mahāprabhu; *kabhu*-sometimes; *praphullita haya*-becomes healthy and developed.



TRANSLATION



The unhappiness of separation from Kṛṣṇa exhausted the Lord's mind and reduced the structure of His body, but when He felt emotions of ecstatic love, He again became developed and healthy.





TEXT 5





kalāra śaralāte, śayana, ati kṣīṇa kāya



śaralāte hāḍa lāge, vyathā haya gāya



SYNONYMS



*kalāra śaralāte*-on the dry bark of a plantain tree; *śayana*-lying down; *ati*-very; *kṣīṇa kāya*-skinny body; *śaralāte*-on the dry bark of a plantain tree; *hāḍa lāge*-bones contact; *vyathā*-pain; *haya*-is; *gāya*-in the body.



TRANSLATION



Because He was very thin, when He lay down to rest on the dry bark of plantain trees, it caused Him pain in His bones.





TEXT 6





dekhi' saba bhakta-gaṇa mahā-duḥkha pāya



sahite nāre jagadānanda, sṛjilā upāya



SYNONYMS



*dekhi'*-seeing; *saba bhakta-gaṇa*-all the devotees; *mahā*-duḥkha-great unhappiness; *pāya*-get; *sahite*-to tolerate; *nāre*-was unable; *jagadānanda*-Jagadānanda Paṇḍita; *sṛjilā upāya*-devised a means.



TRANSLATION



All the devotees felt very unhappy to see Śrī Caitanya Mahāprabhu in pain. Indeed, they could not tolerate it. Then Jagadānanda Paṇḍita devised a remedy.





TEXT 7





sūkṣma vastra āni' gaurika diyā rāṅgāilā



śimulīra tulā diyā tāhā pūrāilā



SYNONYMS



*sūkṣma vastra*-fine cloth; *āni'*-bringing; *gaurika*-red oxide; *diyā*-with the help of; *rāṅgāilā*-made reddish; *śimulīra*-of the śimula tree; *tulā*-cotton; *diyā*-with; *tāhā*-that; *pūrāilā*-filled.



TRANSLATION



He acquired some fine cloth and colored it with red oxide. Then he filled it with cotton from a śimula tree.





TEXT 8





eka tulī-bālisa govindera hāte dilā



'prabhure śoyāiha ihāya'--tāhāre kahilā



SYNONYMS



*eka*-one; *tulī*-bālisa-quilt and pillow; *govindera*-of Govinda; *hāte*-in the hand; *dilā*-delivered; *prabhure*-Śrī Caitanya Mahāprabhu; *śoyāiha*-ask to lie down; *ihāya*-on this; *tāhāre*-to him; *kahilā*-said.



TRANSLATION



In this way he made a quilt and a pillow, which he then gave to Govinda, saying, "Ask the Lord to lie on this."





TEXT 9





svarūpa-gosāñike kahe jagadānanda



'āji āpane yāñā prabhure karāiha śayana'



SYNONYMS



*svarūpa-gosāñike*-to Svarūpa Dāmodara Gosvāmī; *kahe*-says; *jagadānanda*-Jagadānanda Paṇḍita; *āji*-today; *āpane*-Your Honor; *yāñā*-going; *prabhure*-Śrī Caitanya Mahāprabhu; *karāiha śayana*-cause to lie down.



TRANSLATION



Jagadānanda said to Svarūpa Dāmodara Gosvāmī, "Today please personally persuade Śrī Caitanya Mahāprabhu to lie down on the bed."





TEXT 10





śayanera kāle svarūpa tāhāṅi rahilā



tulī-bālisa dekhi' prabhu krodhāviṣṭa ha-ilā



SYNONYMS



*śayanera kāle*-at bedtime; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *tāhāṅi rahilā*-remained there; *tulī*-quilt; *bālisa*-pillow; *dekhi'*-seeing; *prabhu*-Śrī Caitanya Mahāprabhu; *krodha-āviṣṭa ha*-ilā-became very angry.



TRANSLATION



When it was time for the Lord to go to bed, Svarūpa Dāmodara stayed nearby, but when Śrī Caitanya Mahāprabhu saw the quilt and pillow, He was immediately very angry.





TEXT 11





govindere puchena,--'ihā karāila kon jana?'



jagadānandera nāma śuni' saṅkoca haila mana



SYNONYMS



*govindere puchena*-He inquired from Govinda; *ihā*-this; *karāila*-has made; *kon jana*-what person; *jagadānandera*-of Jagadānanda Paṇḍita; *nāma*-name; *śuni'*-hearing; *saṅkoca*-afraid; *haila*-was; *mana*-mind.



TRANSLATION



The Lord inquired from Govinda, "Who has made this?" When Govinda named Jagadānanda Paṇḍita, Śrī Caitanya Mahāprabhu was somewhat fearful.





TEXT 12





govindere kahi' sei tūli dūra kailā



kalāra śaralā-upara śayana karilā



SYNONYMS



*govindere kahi'*-by asking Govinda; *sei tūli*-that quilt; *dūra kailā*-put aside; *kalāra*-of a plantain tree; *śaralā*-upara-on the dry bark; *śayana karilā*-He lay down.



TRANSLATION



After asking Govinda to put aside the quilt and pillow, the Lord lay down on the dry plantain bark.





TEXT 13





svarūpa kahe,--'tomāra icchā, ki kahite pāri?



śayyā upekṣile paṇḍita duḥkha pābe bhārī'



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara Gosvāmī said; *tomāra icchā*-Your will; *ki*-who; *kahite pāri*-can say; *śayyā upekṣile*-if You do not accept the bedding; *paṇḍita*-Jagadānanda Paṇḍita; *duḥkha*-unhappiness; *pābe*-will feel; *bhari*-great.



TRANSLATION



Svarūpa Dāmodara said to the Lord, "I cannot contradict Your supreme will, my Lord, but if You do not accept the bedding, Jagadānanda Paṇḍita will feel great unhappiness."





TEXT 14





prabhu kahena,--"khāṭa eka ānaha pāḍite



jagadānanda cāhe āmāya viṣaya bhuñjāite



SYNONYMS



*prabhu kahena*-Śrī Caitanya Mahāprabhu said; *khāṭa*-bedstead; *eka*-one; *ānaha*-bring; *pāḍite*-to lie down; *jagadānanda*-Jagadānanda Paṇḍita; *cāhe*-wants; *āmāya*-Me; *viṣaya bhuñjāite*-to cause to enjoy material happiness.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "You should bring a bedstead here for Me to lie on. Jagadānanda wants Me to enjoy material happiness.





TEXT 15





sannyāsī mānuṣa āmāra bhūmite śayana



āmāre khāṭa-tūli-bālisa mastaka-muṇḍana



SYNONYMS



*sannyāsī mānuṣa*-a person in the renounced order of life; *āmāra*-My; *bhūmite śayana*-lying on the floor; *āmāre*-for Me; *khāṭa*-bedstead; *tūli*-quilt; *bālisa*-pillow; *mastaka-muṇḍana*-a great shame.



TRANSLATION



"I am in the renounced order, and therefore I must lie on the floor. For Me to use a bedstead, quilt or pillow would be very shameful."





TEXT 16





svarūpa-gosāñi āsi' paṇḍite kahilā



śuni' jagadānanda mane mahā-duḥkha pāilā



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *āsi'*-returning; *paṇḍite kahilā*-said to Jagadānanda Paṇḍita; *śuni'*-hearing; *jagadānanda*-Jagadānanda Paṇḍita; *mane*-within the mind; *mahā*-duḥkha pāilā-felt great unhappiness.



TRANSLATION



When Svarūpa Dāmodara returned and related all these incidents, Jagadānanda Paṇḍita felt very unhappy.





TEXT 17





svarūpa-gosāñi tabe sṛjilā prakāra



kadalīra śuṣka-patra ānilā apāra



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *tabe*-thereafter; *sṛjilā prakāra*-devised a means; *kadalīra*-of banana; *śuṣka*-patra-dry leaves; *ānilā*-brought; *apāra*-in great quantity.



TRANSLATION



Then Svarūpa Dāmodara Gosvāmī devised another method. First he secured a large quantity of dry banana leaves.





TEXT 18





nakhe ciri' ciri' tāhā ati sūkṣma kailā



prabhura bahirvāsa duite se saba bharilā



SYNONYMS



*nakhe*-with the nails; *ciri' ciri'*-tearing and tearing; *tāhā*-them; *ati*-very; *sūkṣma*-fine; *kailā*-made; *prabhura*-of Śrī Caitanya Mahāprabhu; *bahirvāsa*-covering cloths; *duite*-in two; *se saba*-all those; *bharilā*-filled.



TRANSLATION



He then tore the leaves into very fine fibers with his nails and filled two of Śrī Caitanya Mahāprabhu's outer garments with the fibers.





TEXT 19





ei-mata dui kailā oḍana-pāḍane



aṅgīkāra kailā prabhu aneka yatane



SYNONYMS



*ei-mata*-in this way; *dui*-two pieces; *kailā*-made; *oḍana-pāḍane*-one for bedding, one for the pillow; *aṅgīkāra kailā*-did accept; *prabhu*-Śrī Caitanya Mahāprabhu; *aneka yatane*-after much endeavor.



TRANSLATION



In this way, Svarūpa Dāmodara made some bedding and a pillow, and after much endeavor by the devotees, Śrī Caitanya Mahāprabhu accepted them.





TEXT 20





tāte śayana karena prabhu,--dekhi' sabe sukhī



jagadānanda--bhitare krodha bāhire mahā-duḥkhī



SYNONYMS



*tāte*-on that; *śayana karena*-lies down; *prabhu*-Śrī Caitanya Mahāprabhu; *dekhi'*-seeing; *sabe sukhī*-everyone became happy; *jagadānanda*-Jagadānanda Paṇḍita; *bhitare*-within his mind; *krodha*-angry; *bāhire*-externally; *mahā-duḥkhī*-very unhappy.



TRANSLATION



Everyone was happy to see the Lord lie down on that bed, but Jagadānanda was inwardly angry, and externally he appeared very unhappy.





TEXT 21





pūrve jagadānandera icchā vṛndāvana yāite



prabhu ājñā nā dena tāṅre, nā pāre calite



SYNONYMS



*pūrve*-formerly; *jagadānandera*-of Jagadānanda Paṇḍita; *icchā*-desire; *vṛndāvana yāite*-to go to Vṛndāvana; *prabhu*-Śrī Caitanya Mahāprabhu; *ājñā*-permission; *nā dena*-did not give; *tāṅre*-to him; *nā pāre calite*-he could not go.



TRANSLATION



Formerly, when Jagadānanda Paṇḍita had desired to go to Vṛndāvana, Śrī Caitanya Mahāprabhu had not given His permission, and therefore he could not go.





TEXT 22





bhitarera krodha-duḥkha prakāśa nā kaila



mathurā yāite prabhu-sthāne ājñā māgila



SYNONYMS



*bhitarera*-internal; *krodha*-duḥkha-anger and unhappiness; *prakāśa nā kaila*-did not disclose; *mathurā yāite*-to go to Mathurā; *prabhu*-sthāne-from Śrī Caitanya Mahāprabhu; *ājñā māgila*-asked for permission.



TRANSLATION



Now, concealing his anger and unhappiness, Jagadānanda Paṇḍita again asked Śrī Caitanya Mahāprabhu for permission to go to Mathurā.





TEXT 23





prabhu kahe,--"mathurā yāibā āmāya krodha kari'



āmāya doṣa lāgāñā tumi ha-ibā bhikhāri"



SYNONYMS



*prabhu kahe*-the Lord said; *mathurā yāibā*-you would go to Mathurā; *āmāya*-at Me; *krodha kari'*-being angry; *āmāya*-Me; *doṣa lāgāñā*-accusing; *tumi*-you; *ha*-ibā-will become; *bhikhārī*-a beggar.



TRANSLATION



With great affection, Śrī Caitanya Mahāprabhu said, "If you are angry with Me when you go to Mathurā, you will merely become a beggar and criticize Me."





TEXT 24





jagadānanda kahe prabhura dhariyā caraṇa



"pūrva haite icchā mora yāite vṛndāvana



SYNONYMS



*jagadānanda*-Jagadānanda Paṇḍita; *kahe*-said; *prabhura*-of Śrī Caitanya Mahāprabhu; *dhariyā caraṇa*-grasping the lotus feet; *pūrva haite*-for a very long time; *icchā*-desire; *mora*-my; *yāite vṛndāvana*-to go to Vṛndāvana.



TRANSLATION



Grasping the Lord's feet, Jagadānanda Paṇḍita then said, "For a long time I have desired to go to Vṛndāvana.





TEXT 25





prabhu-ājñā nāhi, tāte nā pāri yāite



ebe ājñā deha', avaśya yāimu niścite"



SYNONYMS



*prabhu-ājñā*-the permission of Your Lordship; *nāhi*-not; *tāte*-therefore; *nā pāri yāite*-I could not go; *ebe*-now; *ājñā*-permission; *deha'*-give; *avaśya*-certainly; *yāimu*-I shall go; *niścite*-without fail.



TRANSLATION



"I could not go without Your Lordship's permission. Now You must give me permission, and I shall certainly go there."





TEXT 26





prabhu prīte tāṅra gamana nā karena aṅgīkāra



teṅho prabhura ṭhāñi ājñā māge bāra bāra



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *prīte*-out of affection; *tāṅra*-his; *gamana*-departure; *nā karena aṅgīkāra*-does not accept; *teṅho*-he; *prabhura ṭhāñi*-from Śrī Caitanya Mahāprabhu; *ājñā*-permission; *māge*-begs; *bāra bāra*-again and again.



TRANSLATION



Because of affection for Jagadānanda Paṇḍita, Śrī Caitanya Mahāprabhu would not permit him to depart, but Jagadānanda Paṇḍita repeatedly insisted that the Lord give him permission to go.





TEXT 27





svarūpa-gosāñire paṇḍita kailā nivedana



"pūrva haite vṛndāvana yāite mora mana



SYNONYMS



*svarūpa-gosāñire*-to Svarūpa Dāmodara Gosvāmī; *paṇḍita*-Jagadānanda Paṇḍita; *kailā nivedana*-made his petition; *pūrva haite*-for a long time; *vṛndāvana yāite*-to go to Vṛndāvana; *mora mana*-my mind.



TRANSLATION



He then submitted a plea to Svarūpa Dāmodara Gosvāmī. "For a very long time," he said, "I have wanted to go to Vṛndāvana.





TEXT 28





prabhu-ājñā vinā tāhāṅ yāite nā pāri



ebe ājñā nā dena more, 'krodhe yāha' bali



SYNONYMS



*prabhu-ājñā*-the permission of Śrī Caitanya Mahāprabhu; *vinā*-without; *tāhāṅ*-there; *yāite*-to go; *nā pāri*-I am unable; *ebe*-now; *ājñā*-permission; *nā dena*-does not give; *more*-me; *krodhe*-in anger; *yāha*-you go; *bali*-saying.



TRANSLATION



"I cannot go there, however, without the Lord's permission, which at present He denies me. He says, 'You are going because you are angry at Me.'





TEXT 29





sahajei mora tāhāṅ yāite mana haya



prabhu-ājñā lañā deha', kariye vinaya"



SYNONYMS



*sahejei*-naturally; *mora*-my; *tāhāṅ*-there; *yāite*-to go; *mana*-mind; *haya*-is; *prabhu-ājñā*-permission from Śrī Caitanya Mahāprabhu; *lañā deha'*-kindly get; *kariye vinaya*-humbly requesting.



TRANSLATION



"Naturally I have a desire to go to Vṛndāvana; therefore please humbly request Him to grant His permission."





TEXT 30





tabe svarūpa-gosāñi kahe prabhura caraṇe



"jagadānandera icchā baḍa yāite vṛndāvane



SYNONYMS



*tabe*-thereafter; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *kahe*-submits; *prabhura caraṇe*-at the lotus feet of Śrī Caitanya Mahāprabhu; *jagadānandera*-of Jagadānanda Paṇḍita; *icchā baḍa*-intense desire; *yāite vṛndāvane*-to go to Vṛndāvana.



TRANSLATION



Thereafter, Svarūpa Dāmodara Gosvāmī submitted this appeal at the lotus feet of Śrī Caitanya Mahāprabhu. "Jagadānanda Paṇḍita intensely desires to go to Vṛndāvana.





TEXT 31





tomāra ṭhāñi ājñā teṅho māge bāra bāra



ājñā deha',--mathurā dekhi' āise eka-bāra



SYNONYMS



*tomāra ṭhāñi*-from You; *ājñā*-permission; *teṅho*-he; *māge*-begs; *bāra bāra*-again and again; *ājñā deha'*-please give permission; *mathurā dekhi'*-after seeing Mathurā; *āise*-comes back; *eka*-bāra-once.



TRANSLATION



"He begs for Your permission again and again. Therefore, please permit him to go to Mathurā and then return.





TEXT 32





āire dekhite yaiche gauḍa-deśe yāya



taiche eka-bāra vṛndāvana dekhi' āya"



SYNONYMS



*āire*-mother Śacī; *dekhite*-to see; *yaiche*-as; *gauḍa-deśe*-to Bengal; *yāya*-he went; *taiche*-similarly; *eka*-bāra-once; *vṛndāvana dekhi'*-after seeing Vṛndāvana; *āya*-he can come back.



TRANSLATION



"You permitted him to go see mother Śacī in Bengal, and You may similarly permit him to go see Vṛndāvana and then return here."





TEXT 33





svarūpa-gosāñira bole prabhu ājñā dilā



jagadānande bolāñā tāṅre śikhāilā



SYNONYMS



*svarūpa-gosāñira*-of Svarūpa Dāmodara Gosvāmī; *bole*-on the request; *prabhu*-Śrī Caitanya Mahāprabhu; *ājñā dilā*-gave permission; *jagadānande*-to Jagadānanda Paṇḍita; *bolāñā*-calling; *tāṅre*-to him; *śikhāilā*-gave instructions.



TRANSLATION



At the request of Svarūpa Dāmodara, Śrī Caitanya Mahāprabhu granted Jagadānanda Paṇḍita permission to go. The Lord sent for him and instructed him as follows.





TEXT 34





"vārāṇasī paryanta svacchande yāibā pathe



āge sāvadhāne yāibā kṣatriyādi-sāthe



SYNONYMS



*vārāṇasī paryanta*-up to Vārāṇasī; *svacchande*-without disturbance; *yāibā pathe*-you can go on the path; *āge*-after that; *sāvadhāne*-with great care; *yāibā*-you should go; *kṣatriya-ādi*-sāthe-with the kṣatriyas.



TRANSLATION



"You may go as far as Vārāṇasī without encountering disturbances, but beyond Vārāṇasī you should be very careful to travel on the path in the company of the kṣatriyas.



PURPORT



The path from Vārāṇasī to Vṛndāvana was infested with robbers, and therefore in those days there were kṣatriyas to protect travelers.





TEXT 35





kevala gauḍiyā pāile 'bāṭapāḍa' kari' bāndhe



saba luṭi' bāṅdhi' rākhe, yāite virodhe



SYNONYMS



*kevala*-alone; *gauḍiyā*-Bengali; *pāile*-if gotten; *bāṭapāḍa*-plundering; *kari'*-doing; *bāndhe*-they arrest; *saba*-everything; *luṭi'*-taking; *bāṅdhi'*-arresting; *rākhe*-keep; *yāite virodhe*-do not release.



TRANSLATION



"As soon as the plunderers on the road see a Bengali traveling alone, they take everything from him, arrest him and do not let him go.



PURPORT



Bengalis are generally not very stout or strong. Therefore when a lone Bengali traverses the roads of Bihar, the plunderers on the road capture him, rob all his belongings and kidnap him for their own service. According to one opinion, the rogues of Bihar know very well that Bengalis are intelligent; therefore these thieves generally force the Bengalis into service requiring intelligence and do not allow them to leave.





TEXT 36





mathurā gele sanātana-saṅgei rahibā



mathurāra svāmī sabera caraṇa vandibā



SYNONYMS



*mathurā gele*-when you go to Mathurā; *sanātana-saṅgei*-in the association of Sanātana Gosvāmī; *rahibā*-remain; *mathurāra svāmī*-the leading men of Mathurā; *sabera*-of all; *caraṇa vandibā*-worship the feet.



TRANSLATION



"When you reach Mathurā, you should remain with Sanātana Gosvāmī and offer respectful obeisances to the feet of all the leading men there.





TEXT 37





dūre rahi' bhakti kariha saṅge nā rahibā



tāṅ-sabāra ācāra-ceṣṭā la-ite nāribā



SYNONYMS



*dūre rahi'*-keeping apart; *bhakti kariha*-show devotion; *saṅge*-in association; *nā rahibā*-do not stay; *tāṅ*-sabāra-their; *ācāra*-behavior; *ceṣṭā*-endeavors; *la-ite nāribā*-you cannot take up.



TRANSLATION



"Do not mix freely with the residents of Mathurā; show them respect from a distance. Because you are on a different platform of devotional service, you cannot adopt their behavior and practices.



PURPORT



The residents of Vṛndāvana and Mathurā are devotees of Kṛṣṇa in parental affection, and their feelings always conflict with the opinions of smārta-brāhmaṇas. Devotees who worship Kṛṣṇa in opulence cannot understand the parental devotional feelings of the residents of Mathurā and Vṛndāvana, who follow the path of spontaneous love. Devotees on the platform of vidhi-mārga (regulative devotional principles) may misunderstand the activities of those on the platform of rāga-mārga (devotional service in spontaneous love). Therefore Śrī Caitanya Mahāprabhu instructed Jagadānanda Paṇḍita to remain apart from the residents of Vṛndāvana, who were spontaneous devotees, so as not to become disrespectful toward them.





TEXT 38





sanātana-saṅge kariha vana daraśana



sanātanera saṅga nā chāḍibā eka-kṣaṇa



SYNONYMS



*sanātana*-saṅge-with Sanātana Gosvāmī; *kariha*-do; *vana daraśana*-visiting the twelve forests; *sanātanera*-of Sanātana Gosvāmī; *saṅga*-association; *nā chāḍibā*-do not leave; *eka*-kṣaṇa-even for a moment.



TRANSLATION



"Visit all twelve forests of Vṛndāvana in the company of Sanātana Gosvāmī. Do not leave his association for even a moment.





TEXT 39





śīghra āsiha, tāhāṅ nā rahiha cira-kāla



govardhane nā caḍiha dekhite 'gopāla'



SYNONYMS



*śīghra*-as soon as possible; *āsiha*-return; *tāhāṅ*-there; *nā rahiha*-do not remain; *cira-kāla*-for a long time; *govardhane*-on Govardhana Hill; *nā caḍiha*-do not climb; *dekhite gopāla*-to see the Gopāla Deity.



TRANSLATION



"You should remain in Vṛndāvana for only a short time and then return here as soon as possible. Also, do not climb Govardhana Hill to see the Gopāla Deity.



PURPORT



In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura advises that one avoid remaining in Vṛndāvana for a very long time. As the saying goes, "Familiarity breeds contempt." If one stays in Vṛndāvana for many days, he may fail to maintain proper respect for its inhabitants. Therefore those who have not attained the stage of spontaneous love for Kṛṣṇa should not live in Vṛndāvana very long. It is better for them to make short visits. One should also avoid climbing Govardhana Hill to see the Gopāla Deity. Since Govardhana Hill itself is identical with Gopāla, one should not step on the hill or touch it with his feet. One may see Gopāla when He goes elsewhere.





TEXT 40





āmiha āsitechi,--kahiha sanātane



āmāra tare eka-sthāna yena kare vṛndāvane"



SYNONYMS



*āmiha*-I also; *āsitechi*-am coming; *kahiha sanātane*-inform Sanātana Gosvāmī; *āmāra tare*-for Me; *eka-sthāna*-one place; *yena*-so; *kare*-he may make; *vṛndāvane*-at Vṛndāvana.



TRANSLATION



"Inform Sanātana Gosvāmī that I am coming to Vṛndāvana for a second time and that he should therefore arrange a place for Me to stay."





TEXT 41





eta bali' jagadānande kailā āliṅgana



jagadānanda calilā prabhura vandiyā caraṇa



SYNONYMS



*eta bali'*-saying this; *jagadānande*-to Jagadānanda Paṇḍita; *kailā*-did; *āliṅgana*-embracing; *jagadānanda*-Jagadānanda Paṇḍita; *calilā*-proceeded; *prabhura*-of Śrī Caitanya Mahāprabhu; *vandiyā caraṇa*-after worshiping the feet.



TRANSLATION



After saying this, the Lord embraced Jagadānanda Paṇḍita, who then worshiped the Lord's lotus feet and started for Vṛndāvana.





TEXT 42





saba bhakta-gaṇa-ṭhāñi ājñā māgilā



vana-pathe cali' cali' vārāṇasī āilā



SYNONYMS



*saba bhakta*-gaṇa-ṭhāñi-from all the devotees; *ājñā māgilā*-asked permission; *vana*-pathe cali' cali'-traversing the forest path; *vārāṇasī āilā*-he reached Vārāṇasī.



TRANSLATION



He took permission from all the devotees and then departed. Traveling on the forest path, he soon reached Vārāṇasī.





TEXT 43





tapana-miśra, candraśekhara,--doṅhāre mililā



tāṅra ṭhāñi prabhura kathā sakala-i śunilā



SYNONYMS



*tapana*-miśra-Tapana Miśra; *candra-śekhara*-Candraśekhara; *doṅhāre mililā*-he met both; *tāṅra ṭhāñi*-from him; *prabhura*-of Śrī Caitanya Mahāprabhu; *kathā*-topics; *sakala*-i-all; *śunilā*-they heard.



TRANSLATION



When he met Tapana Miśra and Candraśekhara in Vārāṇasī, they both heard from him about topics concerning Śrī Caitanya Mahāprabhu.





TEXT 44





mathurāte āsi' mililā sanātane



dui-janera saṅge duṅhe ānandita mane



SYNONYMS



*mathurāte āsi'*-when he reached Mathurā; *mililā sanātane*-he met Sanātana Gosvāmī; *dui-janera*-of both; *saṅge*-in association; *duṅhe*-both; *ānandita mane*-very pleased within their minds.



TRANSLATION



Finally Jagadānanda Paṇḍita reached Mathurā, where he met Sanātana Gosvāmī. They were very pleased to see each other.





TEXT 45





sanātana karāilā tāṅre dvādaśa vana daraśana



gokule rahilā duṅhe dekhi' mahāvana



SYNONYMS



*sanātana*-Sanātana Gosvāmī; *karāilā*-made; *tāṅre*-him; *dvādaśa*-twelve; *vana*-forests; *daraśana*-visiting; *gokule*-at Gokula; *rahilā*-remained; *duṅhe*-both; *dekhi'*-after seeing; *mahā*-vana-Mahāvana.



TRANSLATION



After Sanātana Gosvāmī had taken Jagadānanda to see all twelve forests of Vṛndāvana, concluding with Mahāvana, they both remained in Gokula.





TEXT 46





sanātanera gophāte duṅhe rahe eka-ṭhāñi



paṇḍita pāka karena devālaye yāi'



SYNONYMS



*sanātanera gophāte*-in the cave where Sanātana Gosvāmī stayed; *duṅhe*-both; *rahe*-stay; *eka-ṭhāñi*-in one place; *paṇḍita*-Jagadānanda; *pāka karena*-cooks; devālaye yāi; **-going to a temple.



TRANSLATION



They stayed in Sanātana Gosvāmī's cave, but Jagadānanda Paṇḍita would go cook for himself at a nearby temple.





TEXT 47





sanātana bhikṣā karena yāi' mahāvane



kabhu devālaye, kabhu brāhmaṇa-sadane



SYNONYMS



*sanātana*-Sanātana Gosvāmī; *bhikṣā karena*-begs alms; *yāi' mahā*-vane-going to the vicinity of Mahāvana; *kabhu*-sometimes; *devālaye*-in a temple; *kabhu*-sometimes; *brāhmaṇa-sadane*-in the house of a brāhmaṇa.



TRANSLATION



Sanātana Gosvāmī would beg alms from door to door in the vicinity of Mahāvana. Sometimes he would go to a temple and sometimes to a brāhmaṇa's house.





TEXT 48





sanātana paṇḍitera kare samādhāna



mahāvane dena āni' māgi' anna-pāna



SYNONYMS



*sanātana*-Sanātana Gosvāmī; *paṇḍitera*-of Jagadānanda Paṇḍita; *kare samādhāna*-gave all kinds of service; *mahā*-vane-at Mahāvana; *dena*-gives; *āni'*-bringing; *māgi'*-by begging; *anna*-pāna-food and drink.



TRANSLATION



Sanātana Gosvāmī attended to all of Jagadānanda Paṇḍita's needs. He begged in the area of Mahāvana and brought Jagadānanda all kinds of things to eat and drink.





TEXT 49





eka-dina sanātane paṇḍita nimantrilā



nitya-kṛtya kari' teṅha pāka caḍāilā



SYNONYMS



*eka-dina*-one day; *sanātane*-Sanātana Gosvāmī; *paṇḍita nimantrilā*-Jagadānanda Paṇḍita invited; *nitya*-kṛtya kari'-after finishing his routine duties; *teṅha*-he; *pāka caḍāilā*-began to cook.



TRANSLATION



One day Jagadānanda Paṇḍita, having invited Sanātana to the nearby temple for lunch, finished his routine duties and began to cook.





TEXT 50





'mukunda sarasvatī' nāma sannyāsī mahā-jane



eka bahirvāsa teṅho dila sanātane



SYNONYMS



*mukunda sarasvatī*-Mukunda Sarasvatī; *nāma*-named; *sannyāsī*-a sannyāsī; *mahā-jane*-a great personality; *eka*-one; *bahirvāsa*-outward covering; *teṅho*-he; *dila*-gave; *sanātane*-to Sanātana Gosvāmī.



TRANSLATION



Previously, a great sannyāsī named Mukunda Sarasvatī had given Sanātana Gosvāmī an outer garment.





TEXT 51





sanātana sei vastra mastake bāndhiyā



jagadānandera vāsā-dvāre vasilā āsiyā



SYNONYMS



*sanātana*-Sanātana Gosvāmī; *sei*-that; *vastra*-cloth; *mastake*-on the head; *bāndhiyā*-binding; *jagadānandera*-of Jagadānanda Paṇḍita; *vāsā*-dvāre-at the door of the residence; *vasilā*-sat down; *āsiyā*-coming.



TRANSLATION



Sanātana Gosvāmī was wearing this cloth bound about his head when he came to Jagadānanda Paṇḍita's door and sat down.





TEXT 52





rātula vastra dekhi' paṇḍita premāviṣṭa ha-ilā



'mahāprabhura prasāda' jāni' tāṅhāre puchilā



SYNONYMS



*rātula*-red; *vastra*-cloth; *dekhi'*-seeing; *paṇḍita*-Jagadānanda Paṇḍita; *prema-āviṣṭa ha*-ilā-became overwhelmed in ecstatic love; *mahāprabhura prasāda*-the blessed gift of Śrī Caitanya Mahāprabhu; *jāni'*-thinking; *tāṅhāre puchilā*-inquired from him.



TRANSLATION



Assuming the reddish cloth to be a gift from Caitanya Mahāprabhu, Jagadānanda Paṇḍita was overwhelmed with ecstatic love. Thus he questioned Sanātana Gosvāmī.





TEXT 53





"kāhāṅ pāilā tumi ei rātula vasana?"



'mukunda-sarasvatī' dila,--kahe sanātana



SYNONYMS



*kāhāṅ*-where; *pāilā*-did get; *tumi*-you; *ei*-this; *rātula vasana*-red cloth; *mukunda*-sarasvatī dila-Mukunda Sarasvatī gave; *kahe sanātana*-Sanātana replied.



TRANSLATION



"Where did you get that reddish cloth on your head?" Jagadānanda asked. Sanātana Gosvāmī replied, "Mukunda Sarasvatī gave it to me."





TEXT 54





śuni' paṇḍitera mane krodha upajila



bhātera hāṇḍi hāte lañā mārite āila



SYNONYMS



*śuni'*-hearing; *paṇḍitera*-of Jagadānanda Paṇḍita; *mane*-in the mind; *krodha*-anger; *upajila*-arose; *bhātera hāṇḍi*-the cooking pot; *hāte*-in his hand; *lañā*-taking; *mārite āila*-was ready to beat.



TRANSLATION



Hearing this, Jagadānanda Paṇḍita was immediately very angry and took a cooking pot in his hand, intending to beat Sanātana Gosvāmī.





TEXT 55





sanātana tāṅre jāni' lajjita ha-ilā



balite lāgilā paṇḍita hāṇḍi culāte dharilā



SYNONYMS



*sanātana*-Sanātana Gosvāmī; *tāṅre*-him; *jāni'*-knowing; *lajjita ha*-ilā-became ashamed; *balite lāgilā*-began to s peak; *paṇḍita*-Jagadānanda Paṇḍita; *hāṇḍi*-the cooking pot; *culāte*-on the stove; *dharilā*-kept.

TRANSLATION



Sanātana Gosvāmī, however, knew Jagadānanda Paṇḍita very well and was consequently somewhat ashamed. Jagadānanda therefore left the cooking pot on the stove and spoke as follows.





TEXT 56





"tumi mahāprabhura hao pārṣada-pradhāna



tomā-sama mahāprabhura priya nāhi āna



SYNONYMS



*tumi*-you; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *hao*-are; *pārṣada-pradhāna*-one of the chief associates; *tomā*-sama-like you; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *priya*-dear; *nāhi*-is not; *āna*-other.



TRANSLATION



"You are one of the chief associates of Śrī Caitanya Mahāprabhu. Indeed, no one is dearer to Him than you.





TEXT 57





anya sannyāsīra vastra tumi dhara śire



kon aiche haya,--ihā pāre sahibāre?"



SYNONYMS



*anya sannyāsīra*-of another sannyāsī; *vastra*-cloth; *tumi*-you; *dhara*-keep; *śire*-on the head; *kon*-who; *aiche haya*-is such; *ihā*-this; *pāre sahibāre*-can tolerate.



TRANSLATION



"Still, you have bound your head with a cloth given to you by another sannyāsī. Who can tolerate such behavior?"





TEXT 58





sanātana kahe--"sādhu paṇḍita-mahāśaya!



tomā-sama caitanyera priya keha naya



SYNONYMS



*sanātana kahe*-Sanātana Gosvāmī said; *sādhu*-saint; *paṇḍita*-learned scholar; *mahāśaya*-a great soul; *tomā*-sama-like you; *caitanyera*-of Śrī Caitanya Mahāprabhu; *priya*-dear; *keha naya*-no one is.



TRANSLATION



Sanātana Gosvāmī said, "My dear Jagadānanda Paṇḍita, you are a greatly learned saint. No one is dearer to Śrī Caitanya Mahāprabhu than you.





TEXT 59





aiche caitanya-niṣṭhā yogya tomāte



tumi nā dekhāile ihā śikhiba ke-mate?



SYNONYMS



*aiche*-such; *caitanya*-niṣṭhā-faith in Śrī Caitanya Mahāprabhu; *yogya*-just befitting; *tomāte*-in you; *tumi nā dekhāile*-if you do not show; *ihā*-this; *śikhiba*-I shall learn; *ke*-mate-how.



TRANSLATION



"This faith in Śrī Caitanya Mahāprabhu fits you quite well. Unless you demonstrate it, how could I learn such faith?





TEXT 60





yāhā dekhibāre vastra mastake bāndhila



sei apūrva prema ei pratyakṣa dekhila



SYNONYMS



*yāhā*-which; *dekhibāre*-to see; *vastra*-the cloth; *mastake bāndhila*-I bound on my head; *sei*-that; *apūrva prema*-uncommon love; *ei*-this; *pratyakṣa*-by direct experience; *dekhila*-I have seen.



TRANSLATION



"My purpose in binding my head with the cloth has now been fulfilled because I have personally seen your uncommon love for Śrī Caitanya Mahāprabhu.





TEXT 61





rakta-vastra 'vaiṣṇavera' parite nā yuyāya



kona pravāsīre dimu, ki kāya uhāya?



SYNONYMS



*rakta*-vastra-saffron clothing; *vaiṣṇavera*-for a Vaiṣṇava; *parite nā yuyāya*-is not fit to put on; *kona pravāsīre*-to some outsider; *dimu*-I shall give; *ki*-what; *kāya*-business; *uhāya*-with that.



TRANSLATION



"This saffron cloth is unfit for a Vaiṣṇava to wear; therefore I have no use for it. I shall give it to a stranger."



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on this incident as follows: Vaiṣṇavas are all liberated persons, unattached to anything material. Therefore a Vaiṣṇava need not accept the dress of a sannyāsī to prove his exalted position. Śrī Caitanya Mahāprabhu accepted the renounced order from a sannyāsī of the Māyāvāda school. Present-day Vaiṣṇava sannyāsīs, however, never think that by accepting the dress of the sannyāsa order they have become equal to Caitanya Mahāprabhu. In fact, a Vaiṣṇava accepts the sannyāsa order to remain an eternal servant of his spiritual master. He accepts the sannyāsa order knowing that he is unequal to his spiritual master, who is a paramahaṁsa, and he thinks that he is unfit to dress like a paramahaṁsa. Therefore a Vaiṣṇava accepts sannyāsa out of humility, not out of pride.





Sanātana Gosvāmī had adopted the dress of a paramahaṁsa; therefore it was inappropriate for him to wear the saffron cloth on his head. However, a Vaiṣṇava sannyāsī does not think himself fit to imitate the dress of a paramahaṁsa Vaiṣṇava. According to the principles set down by Śrī Caitanya Mahāprabhu (tṛṇād api sunīcena), one should always think himself in the lowest stage, not on the level of a paramahaṁsa Vaiṣṇava. Thus a Vaiṣṇava will sometimes accept the sannyāsa order just to keep himself below the level of a paramahaṁsa Vaiṣṇava. This is the instruction of Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura.





TEXT 62





pāka kari' jagadānanda caitanya samarpilā



dui-jana vasi' tabe prasāda pāilā



SYNONYMS



*pāka kari'*-after cooking; *jagadānanda*-Jagadānanda Paṇḍita; *caitanya samarpilā*-offered to Śrī Caitanya Mahāprabhu; *dui*-jana-two persons; *vasi'*-sitting; *tabe*-then; *prasāda*-remnants of food; *pāilā*-took.



TRANSLATION



When Jagadānanda Paṇḍita finished cooking, he offered the food to Śrī Caitanya Mahāprabhu. Then he and Sanātana Gosvāmī sat down and ate the prasāda.





TEXT 63





prasāda pāi anyonye kailā āliṅgana



caitanya-virahe duṅhe karilā krandana



SYNONYMS



*prasāda pāi*-after eating the remnants of food; *anyonye*-one another; *kailā āliṅgana*-they embraced; *caitanya-virahe*-in separation from Lord Caitanya; *duṅhe*-both; *karilā krandana*-cried.



TRANSLATION



After eating the prasāda, they embraced each other and cried due to separation from Lord Caitanya.





TEXT 64





ei-mata māsa dui rahilā vṛndāvane



caitanya-viraha-duḥkha nā yāya sahane



SYNONYMS



*ei-mata*-in this way; *māsa*-months; *dui*-two; *rahilā*-remained; *vṛndāvane*-in Vṛndāvana; *caitanya-viraha*-of separation from Śrī Caitanya Mahāprabhu; *duḥkha*-unhappiness; *nā yāya sahane*-could not tolerate.



TRANSLATION



They passed two months in Vṛndāvana in this way. Finally they could no longer tolerate the unhappiness of separation from Śrī Caitanya Mahāprabhu.





TEXT 65





mahāprabhura sandeśa kahilā sanātane



'āmiha āsitechi, rahite kariha eka-sthāne'



SYNONYMS



*mahāprabhura*-of Śrī Caitanya Mahāprabhu; *sandeśa*-message; *kahilā*-said; *sanātane*-to Sanātana; *āmiha āsitechi*-I am also coming; *rahite*-for My stay; *kariha eka*-sthāne-arrange for one place.



TRANSLATION



Jagadānanda Paṇḍita therefore gave Sanātana Gosvāmī the message from the Lord: "I am also coming to Vṛndāvana; please arrange a place for Me to stay."





TEXT 66





jagadānanda-paṇḍita tabe ājñā māgilā



sanātana prabhure kichu bheṭa-vastu dilā



SYNONYMS



*jagadānanda*-paṇḍita-Jagadānanda Paṇḍita; *tabe*-at that time; *ājñā māgilā*-asked permission; *sanātana*-Sanātana Gosvāmī; *prabhure*-for Śrī Caitanya Mahāprabhu; *kichu*-some; *bheṭa*-vastu-gifts; *dilā*-presented.



TRANSLATION



When Sanātana Gosvāmī granted permission for Jagadānanda to return to Jagannātha Purī, he gave Jagadānanda some gifts for Lord Caitanya Mahāprabhu.





TEXT 67





rāsa-sthalīra vālu āra govardhanera śilā



śuṣka pakka pīlu-phala āra guñjā-mālā



SYNONYMS



*rāsa*-sthalīra vālu-sand from the place where Lord Kṛṣṇa held His rāsa dance; *āra*-and; *govardhanera śilā*-a stone from Govardhana Hill; *śuṣka*-dry; *pakka*-mature; *pīlu*-phala-pīlu fruit; *āra*-also; *guñjā-mālā*-a garland of small conchshells.



TRANSLATION



The gifts consisted of some sand from the site of the rāsa-līlā, a stone from Govardhana Hill, dry ripened pīlu fruits and a garland of small conchshells.





TEXT 68





jagadānanda-paṇḍita calilā saba lañā



vyākula hailā sanātana tāṅre vidāya diyā



SYNONYMS



*jagadānanda*-paṇḍita-Jagadānanda Paṇḍita; *calilā*-proceeded; *saba*-all; *lañā*-taking; *vyākula hailā*-became very agitated; *sanātana*-Sanātana Gosvāmī; *tāṅre*-to him; *vidāya diyā*-bidding farewell.



TRANSLATION



Thus Jagadānanda Paṇḍita, bearing all these gifts, started on his journey. Sanātana Gosvāmī, however, was very agitated after bidding him farewell.





TEXT 69





prabhura nimitta eka-sthāna mane vicārila



dvādaśāditya-ṭilāya eka 'maṭha' pāila



SYNONYMS



*prabhura nimitta*-for Śrī Caitanya Mahāprabhu; *eka-sthāna*-one place; *mane*-within the mind; *vicārila*-considered; *dvādaśāditya-ṭilāya*-on the highland named Dvādaśāditya; *eka*-one; *maṭha*-temple; *pāila*-got.



TRANSLATION



Soon afterward, Sanātana Gosvāmī selected a place where Śrī Caitanya Mahāprabhu could stay while in Vṛndāvana. It was a temple in the highlands named Dvādaśāditya-ṭilā.





TEXT 70





sei sthāna rākhilā gosāñi saṁskāra kariyā



maṭhera āge rākhilā eka chāuni bāndhiyā



SYNONYMS



*sei sthāna*-that place; *rākhilā*-kept reserved; *gosāñi*-Sanātana Gosvāmī; *saṁskāra kariyā*-cleansing and repairing; *maṭhera āge*-in front of the temple; *rākhilā*-kept; *eka*-one; *chāuni*-small hut; *bāndhiyā*-erecting.



TRANSLATION



Sanātana Gosvāmī kept the temple very clean and in good repair. In front of it he erected a small hut.





TEXT 71





śīghra cali' nīlācale gelā jagadānanda



bhakta saha gosāñi hailā parama ānanda



SYNONYMS



*śīghra*-very quickly; *cali'*-going; *nīlācale*-at Jagannātha Purī; *gelā*-arrived; *jagadānanda*-Jagadānanda Paṇḍita; *bhakta saha*-with His devotees; *gosāñi*-Śrī Caitanya Mahāprabhu; *hailā*-became; *parama ānanda*-very happy.



TRANSLATION



Meanwhile, traveling very quickly, Jagadānanda Paṇḍita soon arrived in Jagannātha Purī, much to the joy of Śrī Caitanya Mahāprabhu and His devotees.





TEXT 72





prabhura caraṇa vandi' sabāre mililā



mahāprabhu tāṅre dṛḍha āliṅgana kailā



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇa*-lotus feet; *vandi'*-offering prayers to; *sabāre mililā*-he met everyone; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-to him; *dṛḍha*-very strong; *āliṅgana*-embracing; *kailā*-did.



TRANSLATION



After offering prayers at the lotus feet of Śrī Caitanya Mahāprabhu, Jagadānanda Paṇḍita greeted everyone. Then the Lord embraced Jagadānanda very strongly.





TEXT 73





sanātanera nāme paṇḍita daṇḍavat kailā



rāsa-sthalīra dhūli ādi saba bheṭa dilā



SYNONYMS



*sanātanera*-of Sanātana Gosvāmī; *nāme*-in the name; *paṇḍita*-Jagadānanda Paṇḍita; *daṇḍavat kailā*-offered obeisances; *rāsa-sthalīra*-the arena of the rāsa dance; *dhūli*-dust; *ādi*-and other things; *saba*-all; *bheṭa*-gifts; *dilā*-presented.



TRANSLATION



Jagadānanda Paṇḍita also offered obeisances to the Lord on behalf of Sanātana Gosvāmī. Then he gave the Lord the dust from the site of the rāsa dance and the other gifts.





TEXT 74





saba dravya rākhilena, pīlu dilena bāṅṭiyā



'vṛndāvanera phala' bali' khāilā hṛṣṭa hañā



SYNONYMS



*saba*-all; *dravya*-gifts; *rākhilena*-kept; *pīlu*-the pīlu fruit; *dilena*-gave; *bāṅṭiyā*-distributing; *vṛndāvanera phala*-fruit from Vṛndāvana; *bali'*-because of; *khāilā*-ate; *hṛṣṭa hañā*-with great happiness.



TRANSLATION



Śrī Caitanya Mahāprabhu kept all the gifts except the pīlu fruits, which He distributed to the devotees. Because the fruits were from Vṛndāvana, everyone ate them with great happiness.





TEXT 75





ye keha jāne, āṅṭi cuṣite lāgila



ye nā jāne gauḍiyā pīlu cāvāñā khāila



SYNONYMS



*ye*-those who; *keha*-some; *jāne*-knew; *āṅṭi*-seeds; *cuṣite lāgila*-began to lick; *ye*-those who; *nā jāne*-did not know; *gauḍiyā*-Bengali devotees; *pīlu*-the pīlu fruit; *cāvāñā*-chewing; *khāila*-ate.



TRANSLATION



Those devotees who were familiar with pīlu fruits sucked on the seeds, but the Bengali devotees who did not know what they were chewed the seeds and swallowed them.





TEXT 76





mukhe tāra jhāla gela, jihvā kare jvālā



vṛndāvanera 'pīlu' khāite ei eka līlā



SYNONYMS



*mukhe tāra*-in their mouths; *jhāla*-the taste of chili; *gela*-went; *jihvā*-the tongue; *kare jvālā*-was burning; *vṛndāvanera*-of Vṛndāvana; *pīlu*-the pīlu fruit; *khāite*-eating; *ei*-this; *eka līlā*-a pastime.



TRANSLATION



The hot chili-like taste burned the tongues of those who chewed the seeds. The eating of pīlu fruits from Vṛndāvana was a pastime for Śrī Caitanya Mahāprabhu.





TEXT 77





jagadānandera āgamane sabāra ullāsa



ei-mate nīlācale prabhura vilāsa



SYNONYMS



*jagadānandera*-of Jagadānanda Paṇḍita; *āgamane*-upon the return; *sabāra ullāsa*-everyone was jubilant; *ei-mate*-in this way; *nīlācale*-at Jagannātha Purī; *prabhura*-of Śrī Caitanya Mahāprabhu; *vilāsa*-pastime.



TRANSLATION



When Jagadānanda Paṇḍita returned from Vṛndāvana, everyone was jubilant. Thus Śrī Caitanya Mahāprabhu enjoyed His pastimes while residing at Jagannātha Purī.





TEXT 78





eka-dina prabhu yameśvara-ṭoṭā yāite



sei-kāle deva-dāsī lāgilā gāite



SYNONYMS



*eka-dina*-one day; *prabhu*-Śrī Caitanya Mahāprabhu; *yameśvara-ṭoṭā*-to the temple of Yameśvara-ṭoṭā; *yāite*-when He was going; *sei*-kāle-at that time; *deva-dāsī*-a female singer of the Jagannātha temple; *lāgilā*-began; *gāite*-to sing.



TRANSLATION



One day when the Lord was going to the temple of Yameśvara, a female singer began to sing in the Jagannātha temple.





TEXT 79





gujjarī-rāgiṇī lañā sumadhura-svare



'gīta-govinda'-pada gāya jaga-mana hare



SYNONYMS



*gujjarī-rāgiṇī*-the gujjarī mode of singing; *lañā*-accompanied by; *sumadhura-svare*-in a very sweet voice; *gīta*-govinda-Gīta-govinda, by Jayadeva Gosvāmī; *pada*-verses; *gāya*-sings; *jaga-mana*-the mind of the entire world; *hare*-attracts.



TRANSLATION



She sang a gujjarī tune in a very sweet voice, and because the subject was Jayadeva Gosvāmī's Gīta-govinda, the song attracted the attention of the entire world.





TEXT 80





dūre gāna śuni' prabhura ha-ila āveśa



strī, puruṣa, ke gāya,--nā jāne viśeṣa



SYNONYMS



*dūre*-from a distant place; *gāna*-song; *śuni'*-hearing; *prabhura*-of Śrī Caitanya Mahāprabhu; *ha*-ila-there was; *āveśa*-ecstatic emotion; *strī*-woman; *puruṣa*-man; *ke gāya*-who sings; *nā jāne*-could not understand; *viśeṣa*-particularly.



TRANSLATION



Hearing the song from a distance, Śrī Caitanya Mahāprabhu immediately became ecstatic. He did not know whether it was a man or a woman singing.





TEXT 81





tāre milibāre prabhu āveśe dhāilā



pathe 'sijera bāḍi' haya, phuṭiyā calilā



SYNONYMS



*tāre*-the singer; *milibāre*-to meet; *prabhu*-Śrī Caitanya Mahāprabhu; *āveśe*-in ecstasy; *dhāilā*-ran; *pathe*-on the path; *sijera bāḍi*-thorny hedges; *haya*-were; *phuṭiyā*-pricking; *calilā*-He went on.



TRANSLATION



As the Lord ran in ecstasy to meet the singer, thorny hedges pricked His body.





TEXT 82





aṅge kāṅṭā lāgila, kichu nā jānila!



āste-vyaste govinda tāṅra pāchete dhāilā



SYNONYMS



*aṅge*-on the body; *kāṅṭā*-thorns; *lāgila*-touched; *kichu*-anything; *nā jānilā*-did not perceive; *āste-vyaste*-very hastily; *govinda*-His personal servant; *tāṅra*-Him; *pāchete*-behind; *dhāilā*-ran.



TRANSLATION



Govinda ran very quickly behind the Lord, who did not feel any pain from the pricking of the thorns.





TEXT 83





dhāñā yāyena prabhu, strī āche alpa dūre



strī gāya' bali' govinda prabhure kailā kole



SYNONYMS



*dhāñā*-very hastily; *yāyena*-was going; *prabhu*-Śrī Caitanya Mahāprabhu; *strī*-the woman; *āche*-was; *alpa dūre*-within a short distance; *strī gāya'*-a woman is singing; *bali'*-saying; *govinda*-His personal servant; *prabhure*-Śrī Caitanya Mahāprabhu; *kailā kole*-held in his arms.



TRANSLATION



Śrī Caitanya Mahāprabhu was running very rapidly, and the girl was only a short distance away. Just then Govinda caught the Lord in his arms and cried, "It is a woman singing!"





TEXT 84





strī-nāma śuni' prabhura bāhya ha-ilā



punarapi sei pathe bāhuḍi' calilā



SYNONYMS



*strī-nāma*-the word "woman"; *śuni'*-hearing; *prabhura*-of Śrī Caitanya Mahāprabhu; *bāhya*-external consciousness; *ha*-ilā-returned; *punarapi*-again; *sei pathe*-on that path; *bāhuḍi' calilā*-He turned back.



TRANSLATION



As soon as He heard the word "woman," the Lord became externally conscious and turned back.





TEXT 85





prabhu kahe,--"govinda, āji rākhilā jīvana



strī-paraśa haile āmāra ha-ita maraṇa



SYNONYMS



*prabhu kahe*-Lord Śrī Caitanya Mahāprabhu said; *govinda*-My dear Govinda; *āji*-today; *rākhilā jīvana*-you saved My life; *strī*-paraśa haile-if I had touched a woman; *āmāra*-My; *ha*-ita-there would have been; *maraṇa*-death.



TRANSLATION



"My dear Govinda," He said, "you have saved My life. If I had touched the body of a woman, I would certainly have died.





TEXT 86





e-ṛṇa śodhite āmi nārimu tomāra"



govinda kahe,--jagannātha rākhena mui kon chāra'?



SYNONYMS



*e-ṛṇa*-this debt; *śodhite*-to repay; *āmi*-I; *nārimu*-shall not be able; *tomāra*-to you; *govinda kahe*-Govinda replied; *jagannātha*-Lord Jagannātha; *rākhena*-saves; *mui*-I; *kon chāra*-the most insignificant person.



TRANSLATION



"I shall never be able to repay My debt to you." Govinda replied, "Lord Jagannātha has saved You. I am insignificant."





TEXT 87





prabhu kahe,--"govinda, mora saṅge rahibā



yāhāṅ tāhāṅ mora rakṣāya sāvadhāna ha-ibā"



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *govinda*-My dear Govinda; *mora saṅge rahibā*-you should always remain with Me; *yāhāṅ tāhāṅ*-anywhere and everywhere; *mora*-My; *rakṣāya*-for protection; *sāvadhāna ha-ibā*-you should be very careful.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "My dear Govinda, you should stay with Me always. There is danger anywhere and everywhere; therefore you should protect Me very carefully."





TEXT 88





eta bali' leuṭi' prabhu gelā nija-sthāne



śuni' mahā-bhaya ha-ila svarūpādi-mane



SYNONYMS



*eta bali'*-saying this; *leuṭi'*-returning; *prabhu*-Śrī Caitanya Mahāprabhu; *gelā*-went; *nija-sthāne*-to His own place; *śuni'*-hearing; *mahā*-bhaya-great fear; *ha*-ila-there was; *svarūpa-ādi-mane*-in the minds of Svarūpa Dāmodara and other attendants.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu returned home. When Svarūpa Gosvāmī and His other attendants heard about the incident, they were very afraid.





TEXT 89





ethā tapana-miśra-putra raghunātha-bhaṭṭācārya



prabhure dekhite calilā chāḍi' sarva kārya



SYNONYMS



*ethā*-on the other hand; *tapana-miśra-putra*-the son of Tapana Miśra; *raghunātha*-bhaṭṭācārya-Raghunātha Bhaṭṭa; *prabhure*-Śrī Caitanya Mahāprabhu; *dekhite*-to meet; *calilā*-proceeded; *chāḍi'*-giving up; *sarva kārya*-all duties.



TRANSLATION



During this time, Raghunātha Bhaṭṭācārya, the son of Tapana Miśra, gave up all his duties and left home, intending to meet Śrī Caitanya Mahāprabhu.





TEXT 90





kāśī haite calilā teṅho gauḍa-patha diyā



saṅge sevaka cale tāṅra jhāli vahiyā



SYNONYMS



*kāśī haite*-from Kāśī; *calilā*-proceeded; *teṅho*-he; *gauḍa-patha diyā*-by the path through Bengal; *saṅge*-along with him; *sevaka*-one servant; *cale*-goes; *tāṅra*-his; *jhāli*-baggage; *vahiyā*-carrying.



TRANSLATION



Accompanied by one servant carrying his baggage, Raghunātha Bhaṭṭa started from Vārāṇasī and traveled along the path leading through Bengal.





TEXT 91





pathe tāre mililā viśvāsa-rāmadāsa



viśvāsa-khānāra kāyastha teṅho rājāra viśvāsa



SYNONYMS



*pathe*-on the path; *tāre*-him; *mililā*-met; *viśvāsa*-rāmadāsa-Rāmadāsa Viśvāsa; *viśvāsa-khānāra*-of the governmental accounting department; *kāyastha*-belonging to the kāyastha class; *teṅho*-he; *rājāra*-to the king; *viśvāsa*-secretary.



TRANSLATION



In Bengal he met Rāmadāsa Viśvāsa, who belonged to the kāyastha caste. He was one of the king's secretaries.



PURPORT



The word viśvāsa-khānāra kāyastha indicates a secretary or clerk belonging to the kāyastha caste. Kāyasthas were usually secretaries to kings, governors or other important persons. It is said that anyone working in the government secretariat at this time was a kāyastha.





TEXT 92





sarva-śāstre pravīṇa, kāvya-prakāśa-adhyāpaka



parama-vaiṣṇava, raghunātha-upāsaka



SYNONYMS



*sarva-śāstre*-in all revealed scriptures; *pravīṇa*-very learned scholar; *kāvya-prakāśa*-of the famous book Kāvya-prakāśa; *adhyāpaka*-a teacher; *parama*-vaiṣṇava-highly advanced devotee; *raghunātha*-upāsaka-worshiper of Lord Rāmacandra.



TRANSLATION



Rāmadāsa Viśvāsa was very learned in all the revealed scriptures. He was a teacher of the famous book Kāvya-prakāśa and was known as an advanced devotee and worshiper of Raghunātha [Lord Rāmacandra].



PURPORT



Commenting on the word parama-vaiṣṇava, Śrīla Bhaktivinoda Ṭhākura says that anyone who desires to merge into the existence of the Lord cannot be a pure Vaiṣṇava, but because Rāmadāsa Viśvāsa was a great devotee of Lord Rāmacandra, he was almost a Vaiṣṇava. In those days, no one could distinguish between a pure Vaiṣṇava and a pseudo Vaiṣṇava. Therefore Rāmadāsa Viśvāsa was known as a Vaiṣṇava because he worshiped Lord Rāmacandra.





TEXT 93





aṣṭa-prahara rāma-nāma japena rātri-dine



sarva tyaji' calilā jagannātha-daraśane



SYNONYMS



*aṣṭa*-prahara-twenty-four hours a day; *rāma-nāma*-the holy name of Lord Rāma; *japena*-chants; *rātri*-dine-day and night; *sarva*-all; *tyaji'*-giving up; *calilā*-went; *jagannātha-daraśane*-to see Lord Jagannātha.



TRANSLATION



Rāmadāsa had renounced everything and was going to see Lord Jagannātha. While traveling, he chanted the holy name of Lord Rāma twenty-four hours a day.





TEXT 94





raghunātha-bhaṭṭera sane pathete mililā



bhaṭṭera jhāli māthe kari' vahiyā calilā



SYNONYMS



*raghunātha*-bhaṭṭera-Raghunātha Bhaṭṭa; *sane*-with; *pathete*-on the way; *mililā*-he met; *bhaṭṭera*-of Raghunātha Bhaṭṭa; *jhāli*-baggage; *māthe kari'*-taking on the head; *vahiyā calilā*-carried.



TRANSLATION



When he met Raghunātha Bhaṭṭa on the way, he took Raghunātha's baggage on his head and carried it.





TEXT 95





nānā sevā kari' kare pāda-samvāhana



tāte raghunāthera haya saṅkucita mana



SYNONYMS



*nānā sevā kari'*-serving in various ways; *kare pāda*-samvāhana-massaged his legs; *tāte*-because of this; *raghunāthera*-of Raghunātha Bhaṭṭa; *haya*-there was; *saṅkucita mana*-hesitation in the mind.



TRANSLATION



Rāmadāsa served Raghunātha Bhaṭṭa in various ways, even massaging his legs. Raghunātha Bhaṭṭa felt some hesitation in accepting all this service.





TEXT 96





"tumi baḍa loka, paṇḍita, mahā-bhāgavate



sevā nā kariha, sukhe cala mora sāthe"



SYNONYMS



*tumi*-you; *baḍa loka*-a great personality; *paṇḍita*-a learned scholar; *mahā-bhāgavate*-a great devotee; *sevā nā kariha*-please do not serve; *sukhe*-happily; *cala*-go; *mora sāthe*-with me.



TRANSLATION



"You are a respectable gentleman, a learned scholar and a great devotee," he said. "Please do not try to serve me. Just come with me in a happy mood."





TEXT 97





rāmadāsa kahe,--"āmi śūdra adhama!



'brāhmaṇera sevā',--ei mora nija-dharma



SYNONYMS



*rāmadāsa kahe*-Rāmadāsa said; *āmi*-I; *śūdra*-a śūdra; *adhama*-most fallen; *brāhmaṇera sevā*-to serve a brāhmaṇa; *ei*-this; *mora nija*-dharma-my own religious duty.



TRANSLATION



Rāmadāsa replied, "I am a śūdra, a fallen soul. To serve a brāhmaṇa is my duty and religious principle.





TEXT 98





saṅkoca nā kara tumi, āmi--tomāra 'dāsa'



tomāra sevā karile haya hṛdaye ullāsa"



SYNONYMS



*saṅkoca*-hesitation; *nā*-not; *kara*-do; *tumi*-you; *āmi*-I; *tomāra*-your; *dāsa*-servant; *tomāra*-your; *sevā*-service; *karile*-by rendering; *haya*-there is; *hṛdaye*-within the heart; *ullāsa*-jubilation.



TRANSLATION



"Therefore please do not be hesitant. I am your servant, and when I serve you my heart becomes jubilant."





TEXT 99





eta bali' jhāli vahena, karena sevane



raghunāthera tāraka-mantra japena rātri-dine



SYNONYMS



*eta bali'*-saying this; *jhāli vahena*-carries the baggage; *karena sevane*-serves; *raghunāthera*-of Lord Rāmacandra; *tāraka*-deliverer; *mantra*-chanting of the holy name; *japena*-chants; *rātri*-dine-day and night.



TRANSLATION



Thus Rāmadāsa carried the baggage of Raghunātha Bhaṭṭa and served him sincerely. He constantly chanted the holy name of Lord Rāmacandra day and night.





TEXT 100





ei-mate raghunātha āilā nīlācale



prabhura caraṇe yāñā mililā kutūhale



SYNONYMS



*ei-mate*-in this way; *raghunātha*-Raghunātha Bhaṭṭa; *āilā*-came; *nīlācale*-to Jagannātha Purī; *prabhura caraṇe*-to the lotus feet of Śrī Caitanya Mahāprabhu; *yāñā*-going; *mililā*-met; *kutūhale*-in great delight.



TRANSLATION



Traveling in this way, Raghunātha Bhaṭṭa soon arrived at Jagannātha Purī. There, with great delight, he met Śrī Caitanya Mahāprabhu and fell at His lotus feet.





TEXT 101





daṇḍa-paraṇāma kari' bhaṭṭa paḍilā caraṇe



prabhu 'raghunātha' jāni kailā āliṅgane



SYNONYMS



*daṇḍa*-paraṇāma kari'-offering obeisances by falling down on the ground; *bhaṭṭa*-Raghunātha Bhaṭṭa; *paḍilā caraṇe*-fell at the lotus feet; *prabhu*-Śrī Caitanya Mahāprabhu; *raghunātha*-Raghunātha Bhaṭṭa; *jāni*-knowing; *kailā āliṅgane*-embraced.



TRANSLATION



Raghunātha Bhaṭṭa fell straight as a rod at the lotus feet of Śrī Caitanya Mahāprabhu. Then the Lord embraced him, knowing well who he was.





TEXT 102





miśra āra śekharera daṇḍavat jānāilā



mahāprabhu tāṅ-sabāra vārtā puchilā



SYNONYMS



*miśra*-of Tapana Miśra; *āra*-and; *śekharera*-of Candraśekhara; *daṇḍavat*-obeisances; *jānāilā*-he informed; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅ-sabāra*-of all of them; *vārtā*-news; *puchilā*-inquired.



TRANSLATION



Raghunātha offered respectful obeisances to Śrī Caitanya Mahāprabhu on behalf of Tapana Miśra and Candraśekhara, and the Lord also inquired about them.





TEXT 103





"bhāla ha-ila āilā, dekha 'kamala-locana'



āji āmāra ethā karibā prasāda bhojana"



SYNONYMS



*bhāla ha-ila*-it is very good; *āilā*-you have come; *dekha*-see; *kamala-locana*-the lotus-eyed Lord Jagannātha; *āji*-today; *āmāra ethā*-at My place; *karibā prasāda bhojana*-you will accept prasāda.



TRANSLATION



"It is very good that you have come here," the Lord said. "Now go see the lotus-eyed Lord Jagannātha. Today you will accept prasāda here at My place."





TEXT 104





govindere kahi' eka vāsā deoyāilā



svarūpādi bhakta-gaṇa-sane milāilā



SYNONYMS



*govindere*-to Govinda; *kahi'*-speaking; *eka*-one; *vāsā*-residential place; *deoyāilā*-caused to be given; *svarūpa-ādi*-headed by Svarūpa Dāmodara Gosvāmī; *bhakta*-gaṇa-sane-with the devotees; *milāilā*-introduced.



TRANSLATION



The Lord asked Govinda to arrange for Raghunātha Bhaṭṭa's accommodations and then introduced him to all the devotees, headed by Svarūpa Dāmodara Gosvāmī.





TEXT 105





ei-mata prabhu-saṅge rahilā aṣṭa-māsa



dine dine prabhura kṛpāya bāḍaye ullāsa



SYNONYMS



*ei-mata*-in this way; *prabhu*-saṅge-along with Śrī Caitanya Mahāprabhu; *rahilā*-remained; *aṣṭa*-māsa-eight months; *dine dine*-day after day; *prabhura*-of Śrī Caitanya Mahāprabhu; *kṛpāya*-by the mercy; *bāḍaye ullāsa*-felt increased jubilation.



TRANSLATION



Thus Raghunātha Bhaṭṭa lived with Śrī Caitanya Mahāprabhu continuously for eight months, and by the Lord's mercy he felt increased transcendental happiness every day.





TEXT 106





madhye madhye mahāprabhura karena nimantraṇa



ghara-bhāta karena, āra vividha vyañjana



SYNONYMS



*madhye madhye*-at intervals; *mahāprabhura*-to Śrī Caitanya Mahāprabhu; *karena nimantraṇa*-he makes invitations; *ghara-bhāta karena*-he cooks rice at home; *āra*-and; *vividha vyañjana*-various kinds of vegetables.



TRANSLATION



He would periodically cook rice with various vegetables and invite Śrī Caitanya Mahāprabhu to his home.





TEXT 107





raghunātha-bhaṭṭa--pāke ati sunipuṇa



yei rāndhe, sei haya amṛtera sama



SYNONYMS



*raghunātha*-bhaṭṭa-Raghunātha Bhaṭṭa; *pāke*-in cooking; *ati su-nipuṇa*-very expert; *yei rāndhe*-whatever he cooked; *sei*-that; *haya*-is; *amṛtera sama*-like nectar.



TRANSLATION



Raghunātha Bhaṭṭa was an expert cook. Whatever he prepared tasted just like nectar.





TEXT 108





parama santoṣe prabhu karena bhojana



prabhura avaśiṣṭa-pātra bhaṭṭera bhakṣaṇa



SYNONYMS



*parama santoṣe*-in great satisfaction; *prabhu*-Śrī Caitanya Mahāprabhu; *karena bhojana*-eats; *prabhura*-of Śrī Caitanya Mahāprabhu; *avaśiṣṭa-pātra*-the plate of remnants; *bhaṭṭera*-of Raghunātha Bhaṭṭa; *bhakṣaṇa*-the eatables.



TRANSLATION



Śrī Caitanya Mahāprabhu would accept with great satisfaction all the food he prepared. After the Lord was satisfied, Raghunātha Bhaṭṭa would eat His remnants.





TEXT 109





rāmadāsa yadi prathama prabhure mililā



mahāprabhu adhika tāṅre kṛpā nā karilā



SYNONYMS



*rāmadāsa*-the devotee Rāmadāsa Viśvāsa; *yadi*-when; *prathama*-for the first time; *prabhure mililā*-met Śrī Caitanya Mahāprabhu; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *adhika*-much; *tāṅre*-unto him; *kṛpā*-mercy; *nā karilā*-did not show.



TRANSLATION



When Rāmadāsa Viśvāsa met Śrī Caitanya Mahāprabhu, the Lord did not show him any special mercy, although this was their first meeting.





TEXT 110





antare mumukṣu teṅho, vidyā-garvavān



sarva-citta-jñātā prabhu--sarvajña bhagavān



SYNONYMS



*antare*-within his heart; *mumukṣu*-desiring liberation; *teṅho*-he; *vidyā-garvavān*-very proud of his learning; *sarva-citta-jñātā*-one who knows the heart of everyone; *prabhu*-Śrī Caitanya Mahāprabhu; *sarva-jña bhagavān*-the omniscient Supreme Personality of Godhead.



TRANSLATION



Within his heart, Rāmadāsa Viśvāsa was an impersonalist who desired to merge into the existence of the Lord, and he was very proud of his learning. Being the omniscient Supreme Personality of Godhead, Śrī Caitanya Mahāprabhu can understand the heart of everyone, and thus He knew all these things.





TEXT 111





rāmadāsa kailā tabe nīlācale vāsa



paṭṭanāyaka-goṣṭhīke paḍāya 'kāvya-prakāśa



SYNONYMS



*rāmadāsa*-Rāmadāsa Viśvāsa; *kailā*-did; *tabe*-then; *nīlācale vāsa*-residence at Jagannātha Purī; *paṭṭanāyaka-goṣṭhīke*-to the Paṭṭanāyaka family (the descendants of Bhavānanda Rāya); *paḍāya*-teaches; *kāvya*-prakāśa-on the book Kāvya-prakāśa.



TRANSLATION



Rāmadāsa Viśvāsa then took up residence in Jagannātha Purī and taught the Kāvya-prakāśa to the Paṭṭanāyaka family [the descendants of Bhavānanda Rāya].





TEXT 112





aṣṭa-māsa rahi' prabhu bhaṭṭe vidāya dilā



'vivāha nā kariha' bali' niṣedha karilā



SYNONYMS



*aṣṭa-māsa*-for eight months; *rahi'*-staying; *prabhu*-Śrī Caitanya Mahāprabhu; *bhaṭṭe*-to Raghunātha Bhaṭṭa; *vidāya dilā*-bid farewell; *vivāha nā kariha*-do not marry; *bali'*-saying; *niṣedha karilā*-he forbade.



TRANSLATION



After eight months, when Śrī Caitanya Mahāprabhu bade farewell to Raghunātha Bhaṭṭa, the Lord flatly forbade him to marry. "Do not marry," the Lord said.



PURPORT



Raghunātha Bhaṭṭācārya had become a greatly advanced devotee while still unmarried. Śrī Caitanya Mahāprabhu could see this, and therefore He advised him not to begin the process of material sense gratification. Marriage is a concession for people who are unable to control their senses. Raghunātha, however, being an advanced devotee of Kṛṣṇa, naturally had no desire for sense gratification. Therefore Śrī Caitanya Mahāprabhu advised him not to enter the bondage of marriage. Generally a person cannot make much advancement in spiritual consciousness if he is married. He becomes attached to his family and is prone to sense gratification. Thus his spiritual advancement is very slow or almost nil.





TEXT 113





vṛddha mātā-pitāra yāi' karaha sevana



vaiṣṇava-pāśa bhāgavata kara adhyayana



SYNONYMS



*vṛddha*-old; *mātā-pitāra*-of the mother and father; *yāi'*-going back; *karaha sevana*-engage in service; *vaiṣṇava*-pāśa-from a pure Vaiṣṇava; *bhāgavata-Śrīmad*-Bhāgavatam; *kara adhyayana*-study.



TRANSLATION



Śrī Caitanya Mahāprabhu said to Raghunātha Bhaṭṭa, "When you return home, serve your aged father and mother, who are devotees, and try to study *Śrīmad-Bhāgavatam* from a pure Vaiṣṇava who has realized God."



PURPORT



One should note how Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, advised Raghunātha Bhaṭṭācārya to learn *Śrīmad-Bhāgavatam*. He advised him to understand *Śrīmad-Bhāgavatam* not from professional men but from a real bhāgavata, devotee. He also advised Raghunātha Bhaṭṭa to serve his mother and father because they were both His devotees. Anyone who wishes to advance in Kṛṣṇa consciousness must try to serve the devotees of Kṛṣṇa. As Narottama dāsa Ṭhākura says, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: "Without serving a self-realized Vaiṣṇava, no one has ever been released from the materialistic way of life." Śrī Caitanya Mahāprabhu would have never advised Raghunātha Bhaṭṭa to serve ordinary parents, but since his parents were Vaiṣṇavas, the Lord advised him to serve them.





One might ask "Why shouldn't ordinary parents be served?" As stated in *Śrīmad-Bhāgavatam* (5.5.18):



gurur na sa syāt sva-jano na sa syāt

pitā na sa syāj jananī na sā syāt

daivaṁ na tat syān na patiś ca sa syān

na mocayed yaḥ samupeta-mṛtyum



"One who cannot deliver his dependent from the path of birth and death should never become a spiritual master, a relative, a father or mother, or a worshipable demigod, nor should such a person become a husband." Everyone naturally gets a father and mother at the time of birth, but the real father and mother are they who can release their offspring from the clutches of imminent death. This is possible only for parents advanced in Kṛṣṇa consciousness. Therefore any parents who cannot enlighten their offspring in Kṛṣṇa consciousness cannot be accepted as a real father and mother. The following verse from the *Bhakti-rasāmṛta-sindhu* (1.2.200) confirms the uselessness of serving ordinary parents:





laukikī vaidikī vāpi

yā kriyā kriyate mune

hari-sevānukūlaiva

sa kāryā bhaktim icchatā



"One should perform only those activities-either worldly or prescribed by Vedic rules and regulations-which are favorable for the cultivation of Kṛṣṇa consciousness."





Concerning the study of *Śrīmad-Bhāgavatam*, Śrī Caitanya Mahāprabhu clearly advises that one avoid hearing from a non-Vaiṣṇava professional reciter. In this connection Sanātana Gosvāmī quotes a verse from the *Padma Purāṇa*:



avaiṣṇava-mukhodgīrṇaṁ

pūtaṁ hari-kathāmṛtam

śravaṇaṁ naiva kartavyaṁ

sarpocchiṣṭaṁ yathā payaḥ



"No one should hear or take lessons from a person who is not a Vaiṣṇava. Even if he speaks about Kṛṣṇa, such a lesson should not be accepted, for it is like milk touched by the lips of a serpent." Nowadays it is fashionable to observe Bhāgavata-saptāha and hear *Śrīmad-Bhāgavatam* from persons who are anything but advanced devotees or self-realized souls. There are even many Māyāvādīs who read *Śrīmad-Bhāgavatam* to throngs of people. Many Māyāvādīs have recently begun reciting *Śrīmad-Bhāgavatam* in Vṛndāvana, and because they can present the *Bhāgavatam* with word jugglery, twisting the meaning by grammatical tricks, materialistic persons who go to Vṛndāvana as a matter of spiritual fashion like to hear them. All this is clearly forbidden by Śrī Caitanya Mahāprabhu. We should note carefully that since these Māyāvādīs cannot personally know the meaning of *Śrīmad-Bhāgavatam*, they can never deliver others by reciting it. On the other hand, an advanced devotee of the Lord is free from material bondage. He personifies the *Śrīmad-Bhāgavatam* in life and action. Therefore we advise that anyone who wants to learn the *Śrīmad-Bhāgavatam* must approach such a realized soul.





TEXT 114





punarapi eka-bāra āsiha nīlācale"



eta bali' kaṇṭha-mālā dilā tāṅra gale



SYNONYMS



*punarapi*-again, also; *eka*-bāra-once; *āsiha nīlācale*-come to Jagannātha Purī; *eta bali'*-saying this; *kaṇṭha*-mālā-neck beads; *dilā*-gave; *tāṅra gale*-on his neck.



TRANSLATION



Śrī Caitanya Mahāprabhu concluded, "Come again to Nīlācala [Jagannātha Purī]." After saying this, the Lord put His own neck beads on Raghunātha Bhaṭṭa's neck.





TEXT 115





āliṅgana kari' prabhu vidāya tāṅre dilā



preme gara gara bhaṭṭa kāndite lāgilā



SYNONYMS



*āliṅgana kari'*-embracing; *prabhu*-Śrī Caitanya Mahāprabhu; *vidāya tāṅre dilā*-bade him farewell; *preme*-in ecstatic love; *gara gara*-overwhelmed; *bhaṭṭa*-Raghunātha Bhaṭṭa; *kāndite lāgilā*-began to cry.



TRANSLATION



Then the Lord embraced him and bade him farewell. Overwhelmed with ecstatic love, Raghunātha Bhaṭṭa began to cry due to imminent separation from Śrī Caitanya Mahāprabhu.





TEXT 116





svarūpa-ādi bhakta-ṭhāñi ājñā māgiyā



vārāṇasī āilā bhaṭṭa prabhura ājñā pāñā



SYNONYMS



*svarūpa-ādi*-headed by Svarūpa Dāmodara Gosvāmī; *bhakta-ṭhāñi*-from the devotees; *ājñā māgiyā*-asking permission; *vārāṇasī āilā*-returned to Vārāṇasī; *bhaṭṭa*-Raghunātha Bhaṭṭa; *prabhura*-of Śrī Caitanya Mahāprabhu; *ājñā pāñā*-getting permission.



TRANSLATION



After taking permission from Śrī Caitanya Mahāprabhu and all the devotees, headed by Svarūpa Dāmodara, Raghunātha Bhaṭṭa returned to Vārāṇasī.





TEXT 117





cāri-vatsara ghare pitā-mātāra sevā kailā



vaiṣṇava-paṇḍita-ṭhāñi bhāgavata paḍilā



SYNONYMS



*cāri-vatsara*-for four years; *ghare*-at home; *pitā-mātāra*-of the father and mother; *sevā kailā*-rendered service; *vaiṣṇava*-paṇḍita-ṭhāñi-from a self-realized, advanced Vaiṣṇava; *bhāgavata paḍilā*-he studied Śrīmad-Bhāgavatam.



TRANSLATION



In accordance with the instructions of Śrī Caitanya Mahāprabhu, he continuously rendered service to his mother and father for four years. He also regularly studied the *Śrīmad-Bhāgavatam* from a self-realized Vaiṣṇava.





TEXT 118





pitā-mātā kāśī pāile udāsīna hañā



punaḥ prabhura ṭhāñi āilā gṛhādi chāḍiyā



SYNONYMS



*pitā-mātā*-the father and mother; *kāśī pāile*-when they passed away at Kāśī (Vārāṇasī); *udāsīna hañā*-being indifferent; *punaḥ*-again; *prabhura ṭhāñi*-to Śrī Caitanya Mahāprabhu; *āilā*-returned; *gṛha-ādi chāḍiyā*-leaving all relationships with home.



TRANSLATION



Then his parents died at Kāśī [Vārāṇasī], and he became detached. He therefore returned to Śrī Caitanya Mahāprabhu, giving up all relationships with his home.





TEXT 119





pūrvavat aṣṭa-māsa prabhu-pāśa chilā



aṣṭa-māsa rahi' punaḥ prabhu ājñā dilā



SYNONYMS



*pūrva*-vat-as previously; *aṣṭa-māsa*-for eight months; *prabhu*-pāśa chilā-remained with Śrī Caitanya Mahāprabhu; *aṣṭa*-māsa rahi'-after staying for eight months; *punaḥ*-again; *prabhu*-Śrī Caitanya Mahāprabhu; *ājñā dilā*-ordered him.



TRANSLATION



As previously, Raghunātha remained continuously with Śrī Caitanya Mahāprabhu for eight months. Then the Lord gave him the following order.





TEXT 120





"āmāra ājñāya, raghunātha, yāha vṛndāvane



tāhāṅ yāñā raha rūpa-sanātana-sthāne



SYNONYMS



*āmāra ājñāya*-upon My order; *raghunātha*-My dear Raghunātha; *yāha vṛndāvane*-go to Vṛndāvana; *tāhāṅ yāñā*-going there; *raha*-remain; *rūpa-sanātana-sthāne*-in the care of Rūpa Gosvāmī and Sanātana Gosvāmī.



TRANSLATION



"My dear Raghunātha, go to Vṛndāvana, following My instructions, and place yourself under the care of Rūpa and Sanātana Gosvāmīs.





TEXT 121





bhāgavata paḍa, sadā laha kṛṣṇa-nāma



acire karibena kṛpā kṛṣṇa bhagavān"



SYNONYMS



*bhāgavata paḍa*-read Śrīmad-Bhāgavatam; *sadā*-always; *laha kṛṣṇa*-nāma-chant the Hare Kṛṣṇa mantra; *acire*-very soon; *karibena*-will bestow; *kṛpā*-mercy; *kṛṣṇa*-Lord Kṛṣṇa; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



"In Vṛndāvana you should chant the Hare Kṛṣṇa mantra twenty-four hours a day and read *Śrīmad-Bhāgavatam* continuously. *Kṛṣṇa, the Supreme Personality of Godhead*, will very soon bestow His mercy upon you."





TEXT 122





eta bali' prabhu tāṅre āliṅgana kailā



prabhura kṛpāte kṛṣṇa-preme matta hailā



SYNONYMS



*eta bali'*-saying this; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-Raghunātha Bhaṭṭa; *āliṅgana kailā*-embraced; *prabhura*-of Śrī Caitanya Mahāprabhu; *kṛpāte*-by the mercy; *kṛṣṇa-preme*-in love of Kṛṣṇa; *matta hailā*-became enlivened.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu embraced Raghunātha Bhaṭṭa, and by the Lord's mercy Raghunātha was enlivened with ecstatic love for Kṛṣṇa.





TEXT 123





caudda-hāta jagannāthera tulasīra mālā



chuṭā-pāna-viḍā mahotsave pāñāchilā



SYNONYMS



*caudda*-hāta-fourteen cubits long; *jagannāthera*-of Lord Jagannātha; *tulasīra mālā*-a garland made of tulasī leaves; *chuṭā*-pāna-viḍā-unspiced betel; *mahotsave*-at a festival; *pāñāchilā*-got.



TRANSLATION



At a festival Śrī Caitanya Mahāprabhu had been given some unspiced betel and a garland of tulasī leaves fourteen cubits long. The garland had been worn by Lord Jagannātha.





TEXT 124





sei mālā, chuṭā pāna prabhu tāṅre dilā



'iṣṭa-deva' kari' mālā dhariyā rākhilā



SYNONYMS



*sei mālā*-that garland; *chuṭā pāna*-the betel; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre dilā*-delivered to him; *iṣṭa*-deva-his worshipable Deity; *kari'*-accepting as; *mālā*-that garland; *dhariyā rākhilā*-kept.



TRANSLATION



Śrī Caitanya Mahāprabhu gave the garland and betel to Raghunātha Bhaṭṭa, who accepted them as a worshipable Deity, preserving them very carefully.





TEXT 125





prabhura ṭhāñi ājñā lañā gelā vṛndāvane



āśraya karilā āsi' rūpa-sanātane



SYNONYMS



*prabhura ṭhāñi*-from Śrī Caitanya Mahāprabhu; *ājñā lañā*-taking permission; *gelā vṛndāvane*-went to Vṛndāvana; *āśraya karilā*-took shelter; *āsi'*-coming; *rūpa-sanātane*-of Rūpa Gosvāmī and Sanātana Gosvāmī.



TRANSLATION



Taking permission from Śrī Caitanya Mahāprabhu, Raghunātha Bhaṭṭa then departed for Vṛndāvana. When he arrived there, he put himself under the care of Rūpa and Sanātana Gosvāmīs.





TEXT 126





rūpa-gosāñira sabhāya karena bhāgavata-paṭhana



bhāgavata paḍite preme āulāya tāṅra mana



SYNONYMS



*rūpa-gosāñira sabhāya*-in the assembly of Rūpa, Sanātana and other



Vaiṣṇavas; *karena*-performs; *bhāgavata*-paṭhana-recitation of Śrīmad-Bhāgavatam; *bhāgavata paḍite*-while reciting Śrīmad-Bhāgavatam; *preme*-in ecstatic love; *āulāya*-becomes overwhelmed; *tāṅra mana*-his mind.



TRANSLATION



When reciting *Śrīmad-Bhāgavatam* in the company of Rūpa and Sanātana, Raghunātha Bhaṭṭa would be overwhelmed with ecstatic love for Kṛṣṇa.





TEXT 127





aśru, kampa, gadgada prabhura kṛpāte



netra kaṇṭha rodhe bāṣpa, nā pāre paḍite



SYNONYMS



*aśru*-tears; *kampa*-trembling; *gadgada*-faltering of the voice; *prabhura*-of Śrī Caitanya Mahāprabhu; *kṛpāte*-by the mercy; *netra*-eyes; *kaṇṭha*-neck; *rodhe*-choked up; *bāṣpa*-tears; *nā pāre paḍite*-could not recite.



TRANSLATION



By the mercy of Śrī Caitanya Mahāprabhu, he experienced the symptoms of ecstatic love-tears, trembling, and faltering of the voice. His eyes filled with tears, his throat became choked, and thus he could not recite *Śrīmad Bhāgavatam*.





TEXT 128





pika-svara-kaṇṭha, tāte rāgera vibhāga



eka-śloka paḍite phirāya tina-cāri rāga



SYNONYMS



*pika-svara-kaṇṭha*-a very sweet voice like a cuckoo's; *tāte*-above that; *rāgera*-of tunes; *vibhāga*-division; *eka-śloka*-one verse; *paḍite*-reciting; *phirāya*-changes; *tina*-cāri rāga-three or four different tunes.



TRANSLATION



His voice was as sweet as a cuckoo's, and he would recite each verse of *Śrīmad-Bhāgavatam* in three or four tunes. Thus his recitations were very sweet to hear.





TEXT 129





kṛṣṇera saundarya-mādhurya yabe paḍe, śune



premete vihvala tabe, kichui nā jāne



SYNONYMS



*kṛṣṇera*-of Kṛṣṇa; *saundarya*-beauty; *mādhurya*-sweetness; *yabe*-when; *paḍe*-recites; *śune*-hears; *premete*-in ecstatic love of Kṛṣṇa; *vihvala*-overwhelmed; *tabe*-then; *kichui*-anything; *nā jāne*-does not know.



TRANSLATION



When he recited or heard about the beauty and sweetness of Kṛṣṇa, he would be overwhelmed with ecstatic love and become oblivious to everything.





TEXT 130





govinda-caraṇe kailā ātma-samarpaṇa



govinda-caraṇāravinda--yāṅra prāṇa-dhana



SYNONYMS



*govinda*-caraṇe-at the lotus feet of Lord Govinda; *kailā ātma-samarpaṇa*-he surrendered himself fully; *govinda-caraṇa-aravinda*-the lotus feet of Lord Govinda; *yāṅra*-of whom; *prāṇa-dhana*-the life and soul.



TRANSLATION



Thus Raghunātha Bhaṭṭa surrendered fully at the lotus feet of Lord Govinda, and those lotus feet became his life and soul.





TEXT 131





nija śiṣye kahi' govindera mandira karāilā



vaṁśī, makara, kuṇḍalādi 'bhūṣaṇa' kari' dilā



SYNONYMS



*nija śiṣye*-to his own disciples; *kahi'*-by speaking; *govindera*-of Lord Govinda; *mandira karāilā*-constructed a temple; *vaṁśī*-flute; *makara kuṇḍala-ādi*-earrings shaped like sharks, etc.; *bhūṣaṇa*-ornaments; *kari'*-preparing; *dilā*-gave.



TRANSLATION



Subsequently Raghunātha Bhaṭṭa ordered his disciples to construct a temple for Govinda. He prepared various ornaments for Govinda, including a flute and earrings shaped like sharks





TEXT 132





grāmya-vārtā nā śune, nā kahe jihvāya



kṛṣṇa-kathā-pūjādite aṣṭa-prahara yāya



SYNONYMS



*grāmya*-vārtā-common topics; *nā śune*-he never heard; *nā*-not; *kahe*-utters; *jihvāya*-with his tongue; *kṛṣṇa*-kathā-topics on Kṛṣṇa; *pūjā-ādite*-and in worshiping and so on; *aṣṭa-prahara yāya*-he passed the whole day and night.



TRANSLATION



Raghunātha Bhaṭṭa would neither hear nor speak about anything of the material world. He would simply discuss Kṛṣṇa and worship the Lord day and night.





TEXT 133





vaiṣṇavera nindya-karma nāhi pāḍe kāṇe



sabe kṛṣṇa bhajana kare,--ei-mātra jāne



SYNONYMS



*vaiṣṇavera*-of the Vaiṣṇava; *nindya*-karma-reproachable activities; *nāhi pāḍe kāṇe*-he does not hear; *sabe*-all; *kṛṣṇa bhajana kare*-are engaged in Kṛṣṇa's service; *ei*-mātra-only this; *jāne*-he understands.



TRANSLATION



He would not listen to blasphemy of a Vaiṣṇava, nor would he listen to talk of a Vaiṣṇava's misbehavior. He knew only that everyone was engaged in Kṛṣṇa's service; he did not understand anything else.



PURPORT



Raghunātha Bhaṭṭa never did anything harmful to a Vaiṣṇava. In other words, he was never inattentive in the service of the Lord, nor did he ever violate the rules and regulations of a pure Vaiṣṇava. It is the duty of a Vaiṣṇava ācārya to prevent his disciples and followers from violating the principles of Vaiṣṇava behavior. He should always advise them to strictly follow the regulative principles, which will protect them from falling down. Although a Vaiṣṇava preacher may sometimes criticize others, Raghunātha Bhaṭṭa avoided this. Even if another Vaiṣṇava was actually at fault, Raghunātha Bhaṭṭa would not criticize him; he saw only that everyone was engaged in Kṛṣṇa's service. That is the position of a mahā-bhāgavata. Actually, even if one is serving māyā, in a higher sense he is also a servant of Kṛṣṇa. Because māyā is the servant of Kṛṣṇa, anyone serving māyā serves Kṛṣṇa indirectly. Therefore it is said:





keha māne, keha nā māne, saba tāṅra dāsa

ye nā māne, tāra haya sei pāpe nāśa



"Some accept Him, whereas others do not, yet everyone is His servant. One who does not accept Him, however, will be ruined by his sinful activities." (Cc. Ādi 6.85)





TEXT 134





mahāprabhura datta mālā mananera kāle



prasāda-kaḍāra saha bāndhi lena gale



SYNONYMS



*mahāprabhura*-by Śrī Caitanya Mahāprabhu; *datta*-given; *mālā*-tulasī garland; *mananera*-of remembering; *kāle*-at the time; *prasāda-kaḍāra*-the remnants of Lord Jagannātha; *saha*-with; *bāndhi*-binding together; *lena*-takes; *gale*-on his neck.



TRANSLATION



When Raghunātha Bhaṭṭa Gosvāmī was absorbed in remembrance of Lord Kṛṣṇa, he would take the tulasī garland and the prasāda of Lord Jagannātha given to him by Śrī Caitanya Mahāprabhu, bind them together and wear them on his neck.





TEXT 135





mahāprabhura kṛpāya kṛṣṇa-prema anargala



ei ta' kahiluṅ tāte caitanya-kṛpā-phala



SYNONYMS



*mahāprabhura kṛpāya*-by the mercy of Śrī Caitanya Mahāprabhu; *kṛṣṇa*-prema anargala-incessantly overwhelmed with ecstatic love of Kṛṣṇa; *ei ta'*-thus; *kahiluṅ*-I have described; *tāte*-thereby; *caitanya-kṛpā-phala*-the result of Śrī Caitanya Mahāprabhu's mercy.



TRANSLATION



Thus I have described the powerful mercy of Śrī Caitanya Mahāprabhu, by which Raghunātha Bhaṭṭa Gosvāmī remained constantly overwhelmed with ecstatic love for Kṛṣṇa.





TEXTS 136-137





jagadānandera kahiluṅ vṛndāvana-gamana



tāra madhye deva-dāsīra gāna-śravaṇa



mahāprabhura raghunāthe kṛpā-prema-phala



eka-paricchede tina kathā kahiluṅ sakala



SYNONYMS



*jagadānandera*-of Jagadānanda Paṇḍita; *kahiluṅ*-I have described; *vṛndāvana*-gamana-going to Vṛndāvana; *tāra madhye*-within that; *deva-dāsīra*-of the female singer in the temple of Jagannātha; *gāna-śravaṇa*-hearing of the song; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *raghunāthe*-unto Raghunātha Bhaṭṭa; *kṛpā*-by mercy; *prema*-love; *phala*-result; *eka-paricchede*-in one chapter; *tina kathā*-three topics; *kahiluṅ*-I have described; *sakala*-all.



TRANSLATION



In this chapter I have spoken about three topics: Jagadānanda Paṇḍita's visit to Vṛndāvana, Śrī Caitanya Mahāprabhu's listening to the song of the deva-dāsī at the temple of Jagannātha, and how Raghunātha Bhaṭṭa Gosvāmī achieved ecstatic love of Kṛṣṇa by the mercy of Śrī Caitanya Mahāprabhu.





TEXT 138





ye ei-sakala kathā śune śraddhā kari'



tāṅre kṛṣṇa-prema-dhana dena gaurahari



SYNONYMS



*ye*-one who; *ei-sakala*-all these; *kathā*-topics; *śune*-hears; *śraddhā kari'*-with faith and love; *tāṅre*-unto him; *kṛṣṇa-prema-dhana*-the wealth of ecstatic love of Lord Kṛṣṇa; *dena*-delivers; *gaurahari*-Śrī Caitanya Mahāprabhu.



TRANSLATION



Śrī Caitanya Mahāprabhu [Gaurahari] bestows ecstatic love for Kṛṣṇa upon anyone who hears all these topics with faith and love.





TEXT 139





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Thirteenth Chapter, describing Jagadānanda Paṇḍita's visit to Vṛndāvana, the Lord's hearing the song of the deva-dāsī, and Raghunātha Bhaṭṭa Gosvāmī's achieving love of Kṛṣṇa.





Chapter 14



Lord Śrī Caitanya Mahāprabhu's Feelings of Separation from Kṛṣṇa



Śrīla Bhaktivinoda Ṭhākura gives the following summary of the Fourteenth Chapter of *Antya-līlā*. Śrī Caitanya Mahāprabhu's feelings of separation from Kṛṣṇa resulted in highly elevated transcendental madness. When He was standing near the Garuḍa-stambha and praying to Lord Jagannātha, a woman from Orissa put her foot on the Lord's shoulder in her great eagerness to see Lord Jagannātha. Govinda chastised her for this, but Caitanya Mahāprabhu praised her eagerness. When Caitanya Mahāprabhu went to the temple of Lord Jagannātha, He was absorbed in ecstatic love and saw only Kṛṣṇa. As soon as He perceived this woman, however, His external consciousness immediately returned, and He saw Jagannātha, Baladeva and Subhadrā. Caitanya Mahāprabhu also saw Kṛṣṇa in a dream, and He was overwhelmed with ecstatic love. When He could no longer see Kṛṣṇa, Śrī Caitanya Mahāprabhu compared Himself to a yogī and described how that yogī was seeing Vṛndāvana. Sometimes all the transcendental ecstatic symptoms were manifest in Him. One night, Govinda and Svarūpa Dāmodara noticed that although the three doors to the Lord's room were closed and locked, the Lord was not present inside. Seeing this, Svarūpa Dāmodara and the other devotees went outside and saw the Lord lying unconscious by the gate known as Siṁha-dvāra. His body had become unusually long, and the joints of His bones were loose. The devotees gradually brought Śrī Caitanya Mahāprabhu back to His senses by chanting the Hare Kṛṣṇa mantra, and then they took Him back to His residence. Once Śrī Caitanya Mahāprabhu mistook Caṭaka-parvata for Govardhana-parvata. As He ran toward it, He became stunned, and then the eight ecstatic transformations appeared in His body due to great love for Kṛṣṇa. At that time all the devotees chanted the Hare Kṛṣṇa mantra to pacify Him.





TEXT 1





kṛṣṇa-viccheda-vibhrāntyā



manasā vapuṣā dhiyā



yad yad vyadhatta gaurāṅgas



tal-leśaḥ kathyate 'dhunā



SYNONYMS



*kṛṣṇa-viccheda*-of separation from Kṛṣṇa; *vibhrāntyā*-by the bewilderment; *manasā*-by the mind; *vapuṣā*-by the body; *dhiyā*-by the intelligence; *yat yat*-whatever; *vyadhatta*-performed; *gaurāṅgaḥ*-Śrī Caitanya Mahāprabhu; *tat*-of that; *leśaḥ*-a very small fragment; *kathyate*-is being described; *adhunā*-now.



TRANSLATION



I shall now describe a very small portion of the activities performed by Śrī Caitanya Mahāprabhu with His mind, intelligence and body when He was bewildered by strong feelings of separation from Kṛṣṇa.





TEXT 2





jaya jaya śrī-caitanya svayaṁ bhagavān



jaya jaya gauracandra bhakta-gaṇa-prāṇa



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Śrī Caitanya Mahāprabhu; *svayam bhagavān*-the Personality of Godhead Himself; *jaya jaya*-all glories; *gaura-candra*-to Śrī Caitanya Mahāprabhu; *bhakta-gaṇa-prāṇa*-the life and soul of the devotees.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead! All glories to Lord Gauracandra, the life and soul of His devotees.





TEXT 3





jaya jaya nityānanda caitanya-jīvana



jayādvaitācārya jaya gaura-priyatama



SYNONYMS



*jaya jaya*-all glories; *nityānanda*-to Lord Nityānanda; *caitanya-jīvana*-the life of Śrī Caitanya Mahāprabhu; *jaya*-all glories; *advaita-ācārya*-to Advaita Ācārya; *jaya*-all glories; *gaura*-priya-tama-very, very dear to Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Lord Nityānanda, who is Śrī Caitanya Mahāprabhu's very life. And all glories to Advaita Ācārya, who is extremely dear to Śrī Caitanya Mahāprabhu.





TEXT 4





jaya svarūpa, śrīvāsādi prabhu-bhakta-gaṇa



śakti deha',--kari yena caitanya-varṇana



SYNONYMS



*jaya*-all glories; *svarūpa*-to Svarūpa Dāmodara; *śrīvāsa-ādi*-headed by Śrīvāsa Ṭhākura; *prabhu-bhakta-gaṇa*-to the devotees of the Lord; *śakti deha'*-please give strength; *kari*-I can make; *yena*-so that; *caitanya*-varṇana-description of Lord Caitanya Mahāprabhu.



TRANSLATION



All glories to Svarūpa Dāmodara and the devotees, headed by Śrīvāsa Ṭhākura. Please give me the strength to describe the character of Śrī Caitanya Mahāprabhu.





TEXT 5





prabhura virahonmāda-bhāva gambhīra



bujhite nā pāre keha, yadyapi haya 'dhīra'



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *viraha-unmāda*-of the transcendental madness of separation from Kṛṣṇa; *bhāva*-emotion; *gambhīra*-very deep and mysterious; *bujhite*-to understand; *nā pāre keha*-no one is able; *yadyapi*-although; *haya*-is; *dhīra*-a very learned and gentle scholar.



TRANSLATION



Śrī Caitanya Mahāprabhu's emotion of transcendental madness in separation from Kṛṣṇa is very deep and mysterious. Even though one is very advanced and learned, he cannot understand it.





TEXT 6





bujhite nā pāri yāhā, varṇite ke pāre?



sei bujhe, varṇe, caitanya śakti dena yāṅre



SYNONYMS



*bujhite*-to understand; *nā pāri*-not being able; *yāhā*-subject which; *varṇite ke pāre*-who can describe; *sei bujhe*-he can understand; *varṇe*-can describe; *caitanya*-Śrī Caitanya Mahāprabhu; *śakti*-capacity; *dena*-gives; *yāṅre*-to whom.



TRANSLATION



How can one describe unfathomable subject matters? It is possible only if Śrī Caitanya Mahāprabhu gives him the capability.





TEXT 7





svarūpa-gosāñi āra raghunātha-dāsa



ei duira kaḍacāte e-līlā prakāśa



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *āra*-and; *raghunātha*-dāsa-Raghunātha dāsa Gosvāmī; *ei duira*-of these two; *kaḍacāte*-in the notebooks; *e*-līlā-these pastimes; *prakāśa*-described.



TRANSLATION



Svarūpa Dāmodara Gosvāmī and Raghunātha dāsa Gosvāmī recorded all these transcendental activities of Śrī Caitanya Mahāprabhu in their notebooks.



PURPORT



Śrī Caitanya Mahāprabhu's transcendental feelings of separation from Kṛṣṇa and His consequent madness are not at all understandable by a person on the material platform. Nonetheless, a so-called party of devotees named nadīyā-nāgarī has sprung up and introduced the worship of Viṣṇupriyā. This certainly indicates their ignorance concerning Śrī Caitanya Mahāprabhu's pastimes. In the opinion of Bhaktisiddhānta Sarasvatī Ṭhākura, such worship is a product of the imagination. Many other methods of worshiping Caitanya Mahāprabhu have also been introduced, but they have all been rejected by stalwart devotees like Bhaktivinoda Ṭhākura. The groups practicing such unauthorized worship have been listed by Śrīla Bhaktivinoda Ṭhākura:





āula, bāula, kartābhajā, neḍā, daraveśa, sāṅi

sahajiyā, sakhībhekī, smārta, jāta-gosāñi

ativāḍī, cūḍādhārī, gaurāṅga-nāgarī



Svarūpa Dāmodara Gosvāmī and Raghunātha dāsa Gosvāmī witnessed Caitanya Mahāprabhu's activities firsthand, and they recorded them in two notebooks. Therefore, without reference to these notebooks, one cannot understand the activities of Śrī Caitanya Mahāprabhu. Anyone inventing some new method for worshiping Śrī Caitanya Mahāprabhu is certainly unable to understand the Lord's pastimes, for he is bereft of the real process of approaching the Lord.





TEXT 8





se-kāle e-dui rahena mahāprabhura pāśe



āra saba kaḍacā-kartā rahena dūra-deśe



SYNONYMS



*se-kāle*-in those days; *e*-dui-these two; *rahena*-stayed; *mahāprabhura pāśe*-with Śrī Caitanya Mahāprabhu; *āra*-other; *saba*-all; *kaḍacā*-kartā-commentators; *rahena*-remained; *dūra*-deśe-far away.



TRANSLATION



In those days, Svarūpa Dāmodara and Raghunātha dāsa Gosvāmī lived with Śrī Caitanya Mahāprabhu, whereas all other commentators lived far away from Him.



PURPORT



Besides Svarūpa Dāmodara and Raghunātha dāsa Gosvāmī, there were many others who also recorded Śrī Caitanya Mahāprabhu's activities. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura believes that the people of the world would benefit greatly if such notes were available. It is a most unfortunate situation for human society that none of these notebooks are still extant.





TEXT 9





kṣaṇe kṣaṇe anubhavi' ei dui-jana



saṅkṣepe bāhulye karena kaḍacā-granthana



SYNONYMS



*kṣaṇe kṣaṇe*-moment by moment; *anubhavi'*-understanding; *ei dui*-jana-these two persons; *saṅkṣepe*-in brief; *bāhulye*-elaborately; *karena*-do; *kaḍacā*-granthana-compiling the notebooks.



TRANSLATION



These two great personalities [Svarūpa Dāmodara and Raghunātha dāsa Gosvāmī] recorded the activities of Śrī Caitanya Mahāprabhu moment by moment. They described these activities briefly as well as elaborately in their notebooks.



PURPORT



For future reference, we should remember that Svarūpa Dāmodara Gosvāmī recorded the pastimes briefly, whereas Raghunātha dāsa Gosvāmī recorded them elaborately. These two great personalities simply recorded the facts; they did not create any descriptive literary embellishments.





TEXT 10





svarūpa--'sūtra-kartā', raghunātha--'vṛttikāra'



tāra bāhulya varṇi--pāṅji-ṭīkā-vyavahāra



SYNONYMS



*svarūpa*-Svarūpa Dāmodara Gosvāmī; *sūtra*-kartā-maker of short codes; *raghunātha*-Raghunātha dāsa Gosvāmī; *vṛttikāra*-maker of elaborate explanations; *tāra*-of those; *bāhulya*-more elaborately; *varṇi*-I shall describe; *pāṅji*-fluffing out (as of cotton); *ṭīkā*-explanation; *vyavahāra*-behavior.



TRANSLATION



Svarūpa Dāmodara wrote short codes, whereas Raghunātha dāsa Gosvāmī wrote elaborate descriptions. I shall now describe Śrī Caitanya Mahāprabhu's activities more elaborately, as if fluffing out compressed cotton.



PURPORT



Pāṅji-ṭīkā means further explanations of a subject. Writing such explanations is likened to the process of fluffing out cotton.





TEXT 11





tāte viśvāsa kari' śuna bhāvera varṇana



ha-ibe bhāvera jñāna, pāibā prema-dhana



SYNONYMS



*tāte*-therefore; *viśvāsa kari'*-having faith; *śuna*-please hear; *bhāvera varṇana*-description of ecstatic emotions; *ha*-ibe-there will be; *bhāvera*-of ecstatic emotions; *jñāna*-knowledge; *pāibā*-you will get; *prema*-dhana-love of Kṛṣṇa.



TRANSLATION



Please hear faithfully this description of Caitanya Mahāprabhu's ecstatic emotions. Thus you will come to know of His ecstatic love, and ultimately you will achieve love of Godhead.





TEXT 12





kṛṣṇa mathurāya gele, gopīra ye daśā haila



kṛṣṇa-vicchede prabhura se daśā upajila



SYNONYMS



*kṛṣṇa mathurāya gele*-when Lord Kṛṣṇa departed for Mathurā; *gopīra*-of the gopīs; *ye daśā*-which condition; *haila*-was; *kṛṣṇa-vicchede*-by separation from Kṛṣṇa; *prabhura*-of Śrī Caitanya Mahāprabhu; *se daśā*-that situation; *upajila*-happened.



TRANSLATION



When Śrī Caitanya Mahāprabhu felt separation from Kṛṣṇa, His condition exactly corresponded to the condition of the gopīs in Vṛndāvana after Kṛṣṇa's departure for Mathurā.





TEXT 13





uddhava-darśane yaiche rādhāra vilāpa



krame krame haila prabhura se unmāda-vilāpa



SYNONYMS



*uddhava-darśane*-by seeing Uddhava; *yaiche*-as; *rādhāra*-of Śrīmatī Rādhārāṇī; *vilāpa*-lamentation; *krame krame*-gradually; *haila*-became; *prabhura*-of Śrī Caitanya Mahāprabhu; *se*-that; *unmāda*-vilāpa-lamentation in madness.



TRANSLATION



The lamentation of Śrīmatī Rādhārāṇī when Uddhava visited Vṛndāvana gradually became a feature of Śrī Caitanya Mahāprabhu's transcendental madness.





TEXT 14





rādhikāra bhāve prabhura sadā 'abhimāna'



sei bhāve āpanāke haya 'rādhā'-jñāna



SYNONYMS



*rādhikāra bhāve*-in the emotion of Śrīmatī Rādhārāṇī; *prabhura*-of Śrī Caitanya Mahāprabhu; *sadā*-always; *abhimāna*-conception; *sei bhāve*-under such a conception; *āpanāke*-upon Himself; *haya*-becomes; *rādhā*-jñāna -consideration as Śrīmatī Rādhārāṇī.



TRANSLATION



Śrīmatī Rādhārāṇī's emotions after seeing Uddhava exactly correspond to those of Śrī Caitanya Mahāprabhu. He always conceived of Himself in Her position and sometimes thought that He was Śrīmatī Rādhārāṇī Herself.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that the purport of the word abhimāna, or "self-conception," is that Śrī Caitanya Mahāprabhu thought Himself to be in the position of Śrīmatī Rādhārāṇī and was always ready to render service in that way. Although Śrī Caitanya Mahāprabhu is Kṛṣṇa Himself, He assumed the complexion and emotions of Śrīmatī Rādhārāṇī and remained in that status. He never assumed the complexion or status of Lord Kṛṣṇa. Of course, Kṛṣṇa wanted to experience the role of Śrīmatī Rādhārāṇī; that is the original cause of His assuming the body of Śrī Caitanya Mahāprabhu. Therefore pure Vaiṣṇavas never disturb Śrī Caitanya Mahāprabhu's conception of being Śrīmatī Rādhārāṇī.





Unfortunately, at the present time a group of so-called devotees maintain that Śrī Caitanya Mahāprabhu is the enjoyer and that they are enjoyers as well. They have actually deviated from devotional service to the Lord. Śrī Caitanya Mahāprabhu manifested Himself to show that cultivation of love for Kṛṣṇa in separation is the easiest way of success for all living entities. Despite this fact, there are some theosophists who declare that because Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead, such cultivation is easy for Him but difficult for the living entity and that one can therefore approach Kṛṣṇa in any way he likes. To nullify this idea, Śrī Caitanya Mahāprabhu demonstrated practically how one can achieve love of Kṛṣṇa by adopting Śrīmatī Rādhārāṇī's mood in separation from Kṛṣṇa.





TEXT 15





divyonmāde aiche haya, ki ihā vismaya?



adhirūḍha-bhāve divyonmāda-pralāpa haya



SYNONYMS



*divya-unmāde*-in transcendental madness; *aiche*-such; *haya*-is; *ki ihā vismaya*-what is the wonder; *adhirūḍha-bhāve*-in highly elevated love of Kṛṣṇa; *divya-unmāda*-in transcendental madness; *pralāpa*-talking; *haya*-there is.



TRANSLATION



Such is the state of transcendental madness. Why is it difficult to understand? When one is highly elevated in love of Kṛṣṇa, he becomes transcendentally mad and talks like a madman.





TEXT 16





etasya mohanākhyasya



gatiṁ kāmapy upeyuṣaḥ



bhramābhā kāpi vaicitrī



divyonmāda itīryate



udghūrṇā-citra-jalpādyās



tad-bhedā bahavo matāḥ



SYNONYMS



*etasya*-of this; *mohana-ākhyasya*-mood known as mohana, or enchanting; *gatim*-progress; *kāmapi*-inexplicable; *upeyuṣaḥ*-having obtained; *bhrama-ābhā*-resembling bewilderment; *kāpi*-some; *vaicitrī*-condition bringing about astonishment; *divya*-unmāda-transcendental madness; *iti*-thus; *īryate*-it is called; *udghūrṇā*-of the name udghūrṇā; *citra-jalpa*-of the name citra-jalpa; *ādyāḥ*-and so on; *tat*-bhedāḥ-different features of that; *bahavaḥ*-many; *matāḥ*-described.



TRANSLATION



"When the ecstatic emotion of enchantment gradually progresses, it becomes similar to bewilderment. Then one reaches the stage of astonishment [vaicitrī], which awakens transcendental madness. Udghūrṇā and citra-jalpa are two among the many divisions of transcendental madness."



PURPORT



This is a quotation from the Ujjvala-nīlamaṇi (Sthāyibhāva-prakaraṇa 190).





TEXT 17





eka-dina mahāprabhu kariyāchena śayana



kṛṣṇa rāsa-līlā kare,--dekhilā svapana



SYNONYMS



*eka-dina*-one day; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kariyāchena śayana*-was taking rest; *kṛṣṇa*-Lord Kṛṣṇa; *rāsa*-līlā kare-performs rāsa-līlā dance; *dekhilā*-He saw; *svapana*-a dream.



TRANSLATION



One day while He was resting, Śrī Caitanya Mahāprabhu dreamed He saw Kṛṣṇa performing His rāsa dance.





TEXT 18





tribhaṅga-sundara-deha, muralī-vadana



pītāmbara, vana-mālā, madana-mohana



SYNONYMS



*tri*-bhaṅga-curved in three places; *sundara*-beautiful; *deha*-body; *muralī*-vadana-with a flute to the mouth; *pīta*-ambara-with yellow garments; *vana*-mālā-forest flower garlands; *madana*-mohana-enchanting Cupid.



TRANSLATION



Śrī Caitanya Mahāprabhu saw Lord Kṛṣṇa standing with His beautiful body curved in three places, holding His flute to His lips. Wearing yellow garments and garlands of forest flowers, He was enchanting even to Cupid.





TEXT 19





maṇḍalī-bandhe gopī-gaṇa karena nartana



madhye rādhā-saha nāce vrajendra-nandana



SYNONYMS



*maṇḍalī-bandhe*-in a circle; *gopī-gaṇa*-the gopīs; *karena nartana*-engaged in dancing; *madhye*-in the middle; *rādhā*-saha-with Śrīmatī Rādhārāṇī; *nāce*-dances; *vrajendra*-nandana-Kṛṣṇa, the son of Mahārāja Nanda.



TRANSLATION



The gopīs were dancing in a circle, and in the middle of that circle, Kṛṣṇa, the son of Mahārāja Nanda, danced with Rādhārāṇī.





TEXT 20





dekhi' prabhu sei rase āviṣṭa hailā



'vṛndāvane kṛṣṇa pāinu'--ei jñāna kailā



SYNONYMS



*dekhi'*-seeing; *prabhu*-Śrī Caitanya Mahāprabhu; *sei*-that; *rase*-in the transcendental mellow; *āviṣṭa hailā*-became overwhelmed; *vṛndāvane*-in Vṛndāvana; *kṛṣṇa pāinu*-I have gotten Kṛṣṇa; *ei*-this; *jñāna kailā*-He thought.



TRANSLATION



Seeing this, Śrī Caitanya Mahāprabhu was overwhelmed with the transcendental mellow of the rāsa dance, and He thought, "Now I am with Kṛṣṇa in Vṛndāvana."





TEXT 21





prabhura vilamba dekhi' govinda jāgāilā



jāgile 'svapna'-jñāna haila, prabhu duḥkhī hailā



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *vilamba*-delay; *dekhi'*-seeing; *govinda jāgāilā*-caused to awaken; *jāgile*-when He awoke; *svapna*-jñāna haila-could understand that it was a dream; *prabhu*-Śrī Caitanya Mahāprabhu; *duḥkhī hailā*-became unhappy.



TRANSLATION



When Govinda saw that the Lord had not yet risen, he awakened Him. Understanding that He had only been dreaming, the Lord was somewhat unhappy.





TEXT 22





dehābhyāse nitya-kṛtya kari' samāpana



kāle yāi' kailā jagannātha daraśana



SYNONYMS



*deha*-abhyāse-as a habit; *nitya-kṛtya*-the daily duties; *kari' samāpana*-finishing; *kāle*-at the proper time; *yāi'*-going; *kailā*-performed; *jagannātha daraśana*-seeing Lord Jagannātha.



TRANSLATION



Śrī Caitanya Mahāprabhu performed His customary daily duties, and at the usual time He went to see Lord Jagannātha in the temple.





TEXT 23





yāvat kāla darśana karena garuḍera pāche



prabhura āge darśana kare loka lākhe lākhe



SYNONYMS



*yāvat kāla*-as long as; *darśana*-seeing; *karena*-performs; *garuḍera pāche*-from the back of the Garuḍa column; *prabhura āge*-in front of Śrī Caitanya Mahāprabhu; *darśana kare*-see; *loka*-people; *lākhe lākhe*-in hundreds of thousands.



TRANSLATION



As He viewed Lord Jagannātha from behind the Garuḍa column, hundreds and thousands of people in front of Him were seeing the Deity.





TEXT 24





uḍiyā eka strī bhīḍe darśana nā pāñā



garuḍe caḍi' dekhe prabhura skandhe pada diyā



SYNONYMS



*uḍiyā*-a native of Orissa; *eka*-one; *strī*-woman; *bhīḍe*-in the crowd; *darśana nā pāñā*-being unable to see; *garuḍe caḍi'*-climbing up the column of Garuḍa; *dekhe*-sees; *prabhura*-of Śrī Caitanya Mahāprabhu; *skandhe*-on the shoulder; *pada*-her foot; *diyā*-placing.



TRANSLATION



Suddenly, a woman from Orissa, unable to see Lord Jagannātha because of the crowd, climbed the column of Garuḍa, placing her foot on Śrī Caitanya Mahāprabhu's shoulder.





TEXT 25





dekhiyā govinda āste-vyaste strīke varjilā



tāre nāmāite prabhu govinde niṣedhilā



SYNONYMS



*dekhiyā*-seeing; *govinda*-the personal servant of Śrī Caitanya Mahāprabhu; *āste*-vyaste-with great haste; *strīke*-the woman; *varjilā*-got down; *tāre*-her; *nāmāite*-to get down; *prabhu*-Śrī Caitanya Mahāprabhu; *govinde*-Govinda; *niṣedhilā*-forbade.



TRANSLATION



When he saw this, Caitanya Mahāprabhu's personal secretary, Govinda, hastily got her down from her position. Śrī Caitanya Mahāprabhu, however, chastised him for this.



PURPORT



Because Garuḍa is the carrier of Lord Viṣṇu, he is the supreme Vaiṣṇava. Therefore to touch his body with one's feet or to climb the column of Garuḍa is certainly a vaiṣṇava-aparādha, an offense to a Vaiṣṇava. The woman was also offensive to Kṛṣṇa by putting her foot on the shoulder of Śrī Caitanya Mahāprabhu. Seeing all these offenses, Govinda very hastily made her get down.





TEXT 26





'ādi-vasyā' ei strīre nā kara varjana



karuka yatheṣṭa jagannātha daraśana



SYNONYMS



*ādi*-vasyā-uncivilized; *ei*-this; *strīre*-woman; *nā kara varjana*-do not forbid; *karuka*-let her do; *yathā*-iṣṭa-as desired; *jagannātha daraśana*-seeing Lord Jagannātha.



TRANSLATION



Śrī Caitanya Mahāprabhu said to Govinda, "O ādi-vasyā [uncivilized man], do not forbid this woman to climb the Garuḍa-stambha. Let her see Lord Jagannātha to her satisfaction."



PURPORT



For an explanation of the word ādi-vasyā, refer to *Antya-līlā*, Chapter Ten, verse 116.





TEXT 27





āste-vyaste sei nārī bhūmete nāmilā



mahāprabhure dekhi' tāṅra caraṇa vandilā



SYNONYMS



*āste-vyaste*-in great haste; *sei nārī*-that woman; *bhūmete*-on the ground; *nāmilā*-got down; *mahāprabhure dekhi'*-seeing Śrī Caitanya Mahāprabhu; *tāṅra*-His; *caraṇa vandilā*-begged pardon at the lotus feet.



TRANSLATION



When the woman came to her senses, however, she quickly climbed back down to the ground and, seeing Śrī Caitanya Mahāprabhu, immediately begged at His lotus feet for forgiveness.





TEXT 28





tāra ārti dekhi' prabhu kahite lāgilā



"eta ārti jagannātha more nāhi dilā!



SYNONYMS



*tāra*-her; *ārti*-eagerness; *dekhi'*-seeing; *prabhu*-Śrī Caitanya Mahāprabhu; *kahite lāgilā*-began to speak; *eta ārti*-so much eagerness; *jagannātha*-Lord Jagannātha; *more*-unto Me; *nāhi dilā*-did not bestow.



TRANSLATION



Seeing the woman's eagerness, Śrī Caitanya Mahāprabhu said, "Lord Jagannātha has not bestowed so much eagerness upon Me.



PURPORT



The woman was so eager to see Lord Jagannātha that she forgot she was offending the feet of a Vaiṣṇava by climbing the column of Garuḍa. She also neglected to consider that by putting her foot on the shoulder of Śrī Caitanya Mahāprabhu, she offended the Supreme Personality of Godhead. These are both grievous offenses that displease the Supreme Lord and Vaiṣṇavas. She was so eager to see Lord Jagannātha, however, that she committed all these offenses obliviously. Śrī Caitanya Mahāprabhu praised her eagerness; He regretted that Lord Jagannātha had not bestowed such great eagerness upon Him.





TEXT 29





jagannāthe āviṣṭa ihāra tanu-mana-prāṇe



mora skandhe pada diyāche, tāho nāhi jāne



SYNONYMS



*jagannāthe*-in Lord Jagannātha; *āviṣṭa*-fully absorbed; *ihāra*-of this woman; *tanu*-body; *mana*-mind; *prāṇe*-life; *mora skandhe*-upon My shoulder; *pada*-foot; *diyāche*-has put; *tāho*-she; *nāhi jāne*-did not understand.



TRANSLATION



"She has fully absorbed her body, mind and life in Lord Jagannātha. Therefore she was unaware that she was putting her foot on My shoulder.





TEXT 30





aho bhāgyavatī ei, vandi ihāra pāya



ihāra prasāde aiche ārti āmāra vā haya"



SYNONYMS



*aho*-alas; *bhāgyavatī*-very, very fortunate; *ei*-she; *vandi*-let Me offer prayers; *ihāra pāya*-at her feet; *ihāra prasāde*-by her favor; *aiche*-such; *ārti*-eagerness; *āmāra vā haya*-may be Mine.



TRANSLATION



"Alas! How fortunate this woman is! I pray at her feet that she favor Me with her great eagerness to see Lord Jagannātha."





TEXT 31





pūrve āsi' yabe kailā jagannātha daraśana



jagannāthe dekhe--sākṣāt vrajendra-nandana



SYNONYMS



*pūrve*-before this; *āsi'*-coming; *yabe*-when; *kailā*-executed; *jagannātha daraśana*-seeing Lord Jagannātha; *jagannāthe dekhe*-sees Lord Jagannātha; *sākṣāt vrajendra*-nandana-personally the son of Mahārāja Nanda.



TRANSLATION



Just previously, Śrī Caitanya Mahāprabhu had been seeing Lord Jagannātha as the son of Mahārāja Nanda, Kṛṣṇa, in person.





TEXT 32





svapnera darśanāveśe tad-rūpa haila mana



yāhāṅ tāhāṅ dekhe sarvatra muralī-vadana



SYNONYMS



*svapnera*-of the dream; *darśana-āveśe*-by being fully absorbed in the vision; *tat*-rūpa-like that; *haila mana*-the mind became; *yāhāṅ tāhāṅ*-anywhere and everywhere; *dekhe*-sees; *sarvatra*-all around; *muralī-vadana*-Kṛṣṇa with His flute to His mouth.



TRANSLATION



Becoming fully absorbed in that vision, Śrī Caitanya Mahāprabhu had assumed the mood of the gopīs, so much so that everywhere He looked He saw Kṛṣṇa standing with His flute to His lips.





TEXT 33





ebe yadi strīre dekhi' prabhura bāhya haila



jagannātha-subhadrā-balarāmera svarūpa dekhila



SYNONYMS



*ebe*-now; *yadi*-when; *strīre*-the woman; *dekhi'*-seeing; *prabhura*-of Śrī Caitanya Mahāprabhu; *bāhya haila*-there was external consciousness; *jagannātha*-Lord Jagannātha; *subhadrā*-His sister, Subhadrā; *balarāmera*-and of His elder brother, Balarāma; *sva*-rūpa-forms; *dekhila*-saw.



TRANSLATION



After seeing the woman, the Lord's external consciousness returned, and He saw the original Deity forms of Lord Jagannātha, Subhadrā and Lord Balarāma.





TEXT 34





kurukṣetre dekhi' kṛṣṇe aiche haila mana



'kāhāṅ kurukṣetre āilāṅa, kāhāṅ vṛndāvana'



SYNONYMS



*kurukṣetre*-in Kurukṣetra; *dekhi'*-seeing; *kṛṣṇe*-Lord Kṛṣṇa; *aiche*-in that way; *haila mana*-became His mind; *kāhāṅ*-where; *kurukṣetre āilāṅa*-I have come to Kurukṣetra; *kāhāṅ*-where; *vṛndāvana*-Vṛndāvana.



TRANSLATION



When He saw the Deities, Lord Caitanya thought He was seeing Kṛṣṇa in Kurukṣetra. He wondered, "Have I come to Kurukṣetra? Where is Vṛndāvana?"





TEXT 35





prāpta-ratna hārāñā aiche vyagra ha-ilā



viṣaṇṇa hañā prabhu nija-vāsā āilā



SYNONYMS



*prāpta-ratna*-the achieved jewel; *hārāñā*-having lost; *aiche*-in that way; *vyagra ha*-ilā-became very agitated; *viṣaṇṇa hañā*-being morose; *prabhu*-Śrī Caitanya Mahāprabhu; *nija*-own; *vāsā*-to His residential place; *āilā*-returned.



TRANSLATION



Lord Caitanya grew very agitated, like a person who has just lost a recently acquired jewel. Then He became very morose and returned home.





TEXT 36





bhūmira upara vasi' nija-nakhe bhūmi likhe



aśru-gaṅgā netre vahe, kichui nā dekhe



SYNONYMS



*bhūmira upara*-on the ground; *vasi'*-sitting down; *nija*-nakhe-with His nails; *bhūmi likhe*-marked the ground; *aśru-gaṅgā*-a flow of tears like the Ganges; *netre*-in the eyes; *vahe*-flows; *kichui*-anything; *nā dekhe*-could not see.



TRANSLATION



Śrī Caitanya Mahāprabhu sat down on the ground and began to mark it with His nails. He was blinded by tears, which flowed from His eyes like the Ganges.





TEXT 37





'pāiluṅ vṛndāvana-nātha, punaḥ hārāiluṅ



ke mora nileka kṛṣṇa? kāhāṅ mui āinu'?



SYNONYMS



*pāiluṅ*-I got; *vṛndāvana-nātha*-the Supreme Lord of Vṛndāvana; *punaḥ*-again; *hārāiluṅ*-I have lost; *ke*-who; *mora*-My; *nileka*-took away; *kṛṣṇa*-Lord Kṛṣṇa; *kāhāṅ*-where; *mui āinu*-have I come.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "I found Kṛṣṇa, the Lord of Vṛndāvana, but I have lost Him again. Who has taken My Kṛṣṇa? Where have I come?"



PURPORT



These are the feelings of Śrīmatī Rādhārāṇī. First Lord Caitanya felt that He had been taken to Vṛndāvana, where He saw Kṛṣṇa's rāsa dance with the gopīs. Then He was brought to Kurukṣetra to see Lord Jagannātha, His sister (Subhadrā) and Lord Balarāma. Śrī Caitanya Mahāprabhu lost Vṛndāvana and Kṛṣṇa, the master of Vṛndāvana. At this time, Caitanya Mahāprabhu experienced divyonmāda, transcendental madness in separation from Kṛṣṇa. At Kurukṣetra, Kṛṣṇa displays His opulence, whereas in Vṛndāvana He is in His original position. Kṛṣṇa never goes even a step away from Vṛndāvana; therefore Kurukṣetra is less important for the gopīs than Vṛndāvana.





Although devotees who worship Kṛṣṇa in opulence (His Vaikuṇṭha aspect) may prefer to see Lord Kṛṣṇa at Kurukṣetra along with Subhadrā and Balarāma, the gopīs want to see Kṛṣṇa in Vṛndāvana, performing the rāsa dance with Śrīmatī Rādhārāṇī. Śrī Caitanya Mahāprabhu showed by practical example how one can cultivate the mood of Rādhārāṇī and the other gopīs in separation from Kṛṣṇa. Devotees absorbed in this mood do not like to see Kṛṣṇa anywhere else but Vṛndāvana. Therefore Śrī Caitanya Mahāprabhu lamented, "I found Kṛṣṇa in Vṛndāvana, and now I have again lost Him and come to Kurukṣetra." Unless one is a very highly advanced devotee, he cannot understand these intricate feelings. The author of Śrī *Caitanya-caritāmṛta*, however, has tried to explain this divyonmāda as far as possible, and it is our duty simply to appreciate it as far as possible. Therefore the author has made the following request in verse 11:



tāte viśvāsa kari' śuna bhāvera varṇana

ha-ibe bhāvera jñāna, pāibā prema-dhana



"My dear readers, simply try to hear this description with faith and love. That will help you to understand transcendental ecstasy, and at last you will achieve love of Godhead very easily."





TEXT 38





svapnāveśe preme prabhura gara gara mana



bāhya haile haya--yena hārāila dhana



SYNONYMS



*svapna-āveśe*-when absorbed in dreams; *preme*-in love of Kṛṣṇa; *prabhura*-of Śrī Caitanya Mahāprabhu; *gara gara*-fully absorbed; *mana*-mind; *bāhya haile*-when He awakens; *haya*-it is; *yena*-as if; *hārāila*-He has lost; *dhana*-something very precious.



TRANSLATION



When Śrī Caitanya Mahāprabhu dreamed of the rāsa dance, He was fully absorbed in transcendental bliss, but when His dream broke, He thought He had lost a precious jewel.





TEXT 39





unmattera prāya prabhu karena gāna-nṛtya



dehera svabhāve karena snāna-bhojana-kṛtya



SYNONYMS



*unmattera prāya*-as if mad; *prabhu*-Śrī Caitanya Mahāprabhu; *karena*-performs; *gāna*-nṛtya-singing and dancing; *dehera*-of the body; *svabhāve*-by nature; *karena*-carries out; *snāna*-bathing; *bhojana*-eating; *kṛtya*-duties.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu would chant and dance, always absorbed in the bliss of transcendental madness. He carried out the necessities of the body, such as eating and bathing, merely out of habit.





TEXT 40





rātri haile svarūpa-rāmānande lañā



āpana manera bhāva kahe ughāḍiyā



SYNONYMS



*rātri haile*-when there was night; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *rāmānande*-Rāmānanda Rāya; *lañā*-taking together; *āpana manera*-of His own mind; *bhāva*-the ecstatic feelings; *kahe*-speaks; *ughāḍiyā*-revealing.



TRANSLATION



At night, Lord Caitanya would reveal to Svarūpa Dāmodara and Rāmānanda Rāya the ecstatic feelings of His mind.





TEXT 41





prāpta-praṇaṣṭācyuta-vitta ātmā



yayau viṣādojjhita-deha-gehaḥ



gṛhīta-kāpālika-dharmako me



vṛndāvanaṁ sendriya-śiṣya-vṛndaḥ



SYNONYMS



*prāpta*-achieved; *praṇaṣṭa*-lost; *acyuta*-Kṛṣṇa; *vittaḥ*-the treasure; *ātmā*-mind; *yayau*-went; *viṣāda*-by lamentation; *ujjhita*-given up; *deha*-gehaḥ-body and home; *gṛhīta*-accepted; *kāpālika-dharmakaḥ*-the religious principles of a kāpālika-yogī, a kind of mendicant; *me*-My; *vṛndāvanam*-to Vṛndāvana; *sa*-with; *indriya*-senses; *śiṣya*-vṛndaḥ-disciples.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "At first My mind somehow achieved the treasure of Kṛṣṇa, but it again lost Him. Therefore it gave up My body and home because of lamentation and accepted the religious principles of a kāpālika-yogī. Then My mind went to Vṛndāvana with its disciples, My senses.,"



PURPORT



This verse is clearly metaphorical.





TEXT 42





prāpta-ratna hārāñā, tāra guṇa saṅariyā,



mahāprabhu santāpe vihvala



rāya-svarūpera kaṇṭha dhari', kahe 'hāhā hari hari',



dhairya gela, ha-ilā capala



SYNONYMS



*prāpta*-acquired; *ratna*-gem; *hārāñā*-having lost; *tāra*-of it; *guṇa*-attributes; *saṅariyā*-remembering; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *santāpe*-in lamentation; *vihvala*-overwhelmed; *rāya*-of Rāmānanda Rāya; *svarūpera*-of Svarūpa Dāmodara Gosvāmī; *kaṇṭha dhari'*-catching the necks; *kahe*-said; *hāhā hari hari*-alas, where is Hari, where is Hari; *dhairya*-patience; *gela*-lost; *ha*-ilā capala-became restless.



TRANSLATION



Having lost His acquired gem, Śrī Caitanya Mahāprabhu became overwhelmed with lamentation by remembering its attributes. Then, grasping the necks of Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī, He cried, "Alas, where is My Lord Hari? Where is Hari?" Finally He became restless and lost all patience.





TEXT 43





"śuna, bāndhava, kṛṣṇera mādhurī



yāra lobhe mora mana, chāḍi' loka-veda-dharma,



yogī hañā ha-ila bhikhārī



SYNONYMS



*śuna*-please hear; *bāndhava*-My friends; *kṛṣṇera mādhurī*-the sweetness of Lord Kṛṣṇa; *yāra*-for which; *lobhe*-by the greed; *mora mana*-My mind; *chāḍi'*-giving up; *loka*-veda-dharma-social and Vedic religious principles; *yogī hañā*-having become a yogī; *ha*-ila bhikhārī-has become a beggar.



TRANSLATION



"My dear friends," He said, "please hear of Kṛṣṇa's sweetness. Because of a great desire for that sweetness, My mind has given up all social and Vedic religious principles and taken to the profession of begging, exactly like a mystic yogī.





TEXT 44





kṛṣṇa-līlā-maṇḍala, śuddha śaṅkha-kuṇḍala,



gaḍiyāche śuka kārikara



sei kuṇḍala kāṇe pari', tṛṣṇā-lāu-thālī dhari',



āśā-jhuli kāndhera upara



SYNONYMS



*kṛṣṇa-līlā-maṇḍala*-the ring of the pastimes of Kṛṣṇa; *śuddha*-pure; *śaṅkha-kuṇḍala*-an earring of conchshell; *gaḍiyāche*-has manufactured; śuka-Śukadeva Gosvāmī; *kārikara*-craftsman; *sei kuṇḍala*-that earring; *kāṇe pari,*-putting on the ear; *tṛṣṇā*-aspiration; *lāu*-of squash or gourd; *thālī*-the bowl; *dhari'*-taking; *āśā*-expectation; *jhuli*-bag; *kāndhera upara*-on the shoulder.



TRANSLATION



"The ring of Kṛṣṇa's rāsa-līlā, manufactured by Śukadeva Gosvāmī, the most auspicious craftsman, is as pure as an earring made from a conchshell. The yogī of My mind is wearing that earring upon his ear. From a gourd he has carved out the bowl of My aspirations, and he has taken the bag of My expectations on his shoulder.





TEXT 45





cintā-kānthā uḍhi gāya, dhūli-vibhūti-malina-kāya,



'hāhā kṛṣṇa' pralāpa-uttara



udvega dvādaśa hāte, lobhera jhulani māthe,



bhikṣābhāve kṣīṇa kalevara



SYNONYMS



*cintā*-of anxiety; *kānthā*-the torn quilt; *uḍhi*-covering; *gāya*-on the body; *dhūli*-dust; *vibhūti*-ashes; *malina*-kāya-dirty body; *hāhā*-alas; *kṛṣṇa*-Kṛṣṇa; *pralāpa*-uttara-crazy replies; *udvega*-distress; *dvādaśa*-twelve (bangles); *hāte*-on the wrist; *lobhera*-of greed; *jhulani*-turban; *māthe*-on the head; *bhikṣā-abhāve*-in the absence of alms; *kṣīṇa*-skinny; *kalevara*-body.



TRANSLATION



"The yogī of My mind wears the torn quilt of anxiety on his dirty body, which is covered with dust and ashes. His only words are,'Alas! Kṛṣṇa!' He wears twelve bangles of distress on his wrist and a turban of greed on his head. Because he has not eaten anything, he is very thin.





TEXT 46





vyāsa, śukādi yogi-gaṇa, kṛṣṇa ātmā nirañjana,



vraje tāṅra yata līlā-gaṇa



bhāgavatādi śāstra-gaṇe, kariyāche varṇane,



sei tarjā paḍe anukṣaṇa



SYNONYMS



*vyāsa*-Dvaipāyana Vyāsa; *śuka-ādi*-and other sages, such as Śukadeva Gosvāmī; *yogi*-gaṇa-great mystic yogīs; *kṛṣṇa*-Lord Kṛṣṇa; *ātmā*-the Supersoul; *nirañjana*-without material contamination; *vraje*-in Vṛndāvana; *tāṅra*-His; *yata*-all; *līlā*-gaṇa-pastimes; *bhāgavata-ādi-Śrīmad*-Bhāgavatam and others; *śāstra-gaṇe*-in revealed scriptures; *kariyāche varṇane*-have described; *sei tarjā*-that competition of poetry between two parties; *paḍe*-reads; *anukṣaṇa*-every moment.



TRANSLATION



"The great yogī of My mind always studies the poetry and discussions of Lord Kṛṣṇa's Vṛndāvana pastimes. In the *Śrīmad-Bhāgavatam* and other scriptures, great saintly yogīs like Vyāsadeva and Śukadeva Gosvāmī have described Lord Kṛṣṇa as the Supersoul, beyond all material contamination.





TEXT 47





daśendriye śiṣya kari', 'mahā-bāula' nāma dhari',



śiṣya lañā karila gamana



mora deha sva-sadana, viṣaya-bhoga mahā-dhana,



saba chāḍi' gelā vṛndāvana



SYNONYMS



*daśa-indriye*-the ten senses; *śiṣya kari'*-making disciples; *mahā-bāula*-of a great mendicant; *nāma dhari'*-taking the name; *śiṣya lañā*-taking disciples; *karila gamana*-has gone; *mora*-My; *deha*-body; *sva*-sadana-own home; *viṣaya*-bhoga-material enjoyment; *mahā*-dhana-great treasure; *saba chāḍi'*-leaving aside everything; *gelā vṛndāvana*-has gone to Vṛndāvana.



TRANSLATION



"The mystic yogī of My mind has assumed the name Mahābāula and made disciples of My ten senses. Thus My mind has gone to Vṛndāvana, leaving aside the home of My body and the great treasure of material enjoyment.



PURPORT



Śrī Caitanya Mahāprabhu compares His mind to one of the mystic yogīs known as bāula, who makes at least ten disciples.





TEXT 48





vṛndāvane prajā-gaṇa, yata sthāvara-jaṅgama,



vṛkṣa-latā gṛhastha-āśrame



tāra ghare bhikṣāṭana, phala-mūla-patrāśana,



ei vṛtti kare śiṣya-sane



SYNONYMS



*vṛndāvane*-in Vṛndāvana; *prajā-gaṇa*-the citizens; *yata*-all; *sthāvara*-jaṅgama-nonmoving and moving; *vṛkṣa-latā*-the trees and creepers; *gṛhastha-āśrame*-in household life; *tāra ghare*-at his house; *bhikṣā-āṭana*-begging from door to door; *phala*-mūla-patra-fruits, roots and leaves; *aśana*-eating; *ei vṛtti*-this business; *kare*-performs; *śiṣya*-sane-with the disciples.



TRANSLATION



"In Vṛndāvana, he goes from door to door begging alms with all his disciples. He begs from both the moving and the inert inhabitants-the citizens, the trees and the creepers. In this way he lives on fruits, roots and leaves.





TEXT 49





kṛṣṇa-guṇa-rūpa-rasa, gandha, śabda, paraśa,



se sudhā āsvāde gopī-gaṇa



tā-sabāra grāsa-śeṣe, āni' pañcendriya śiṣye,



se bhikṣāya rākhena jīvana



SYNONYMS



*kṛṣṇa*-of Lord Kṛṣṇa; *guṇa*-rūpa-rasa-attributes, beauty and sweetness; *gandha śabda paraśa*-aroma, sound and touch; *se sudhā*-that nectar; *āsvāde*-taste; *gopī-gaṇa*-all the gopīs; *tā-sabāra*-of all of them; *grāsa-śeṣe*-remnants of food; *āni'*-bringing; *pañca*-indriya-five senses; *śiṣye*-the disciples; *se bhikṣāya*-by such alms; *rākhena*-maintain; *jīvana*-life.



TRANSLATION



"The gopīs of Vrajabhūmi always taste the nectar of Kṛṣṇa's attributes, His beauty, His sweetness, His aroma, the sound of His flute and the touch of His body. My mind's five disciples, the senses of perception, gather the remnants of that nectar from the gopīs and bring them to the yogī of My mind. The senses maintain their lives by eating those remnants.





TEXT 50





śūnya-kuñja-maṇḍapa-koṇe, yogābhyāsa kṛṣṇa-dhyāne,



tāhāṅ rahe lañā śiṣya-gaṇa



kṛṣṇa ātmā nirañjana, sākṣāt dekhite mana,



dhyāne rātri kare jāgaraṇa



SYNONYMS



*śūnya-kuñja-maṇḍapa-koṇe*-in the corner of a pavilion in a solitary garden; *yoga*-abhyāsa-practice of mystic yoga; *kṛṣṇa-dhyāne*-by meditating on Kṛṣṇa; *tāhāṅ*-there; *rahe*-remains; *lañā*-taking; *śiṣya*-gaṇa-disciples; *kṛṣṇa*-Lord Kṛṣṇa; *ātmā*-the Supersoul; *nirañjana*-without material contamination; *sākṣāt*-directly; *dekhite*-to see; *mana*-mind; *dhyāne*-in meditation; *rātri*-at night; *kare jāgaraṇa*-keeps awake.



TRANSLATION



"There is a solitary garden where Kṛṣṇa enjoys His pastimes, and in one corner of a pavilion in that garden, the yogī of My mind, along with his disciples, practices mystic yoga. Wanting to see Kṛṣṇa directly, this yogī remains awake throughout the night, meditating on Kṛṣṇa who is the Supersoul, uncontaminated by the three modes of nature.





TEXT 51





mana kṛṣṇa-viyogī, duḥkhe mana haila yogī,



se viyoge daśa daśā haya



se daśāya vyākula hañā, mana gela palāñā,



śūnya mora śarīra ālaya"



SYNONYMS



*mana*-the mind; *kṛṣṇa*-viyogī-bereft of Kṛṣṇa's association; *duḥkhe*-in unhappiness; *mana*-the mind; *haila*-became; *yogī*-a mystic yogī; *se viyoge*-by that feeling of separation; *daśa*-ten; *daśā*-transcendental transformations; *haya*-there are; *se daśāya*-by those transcendental transformations; *vyākula hañā*-being very agitated; *mana*-the mind; *gela*-went away; *palāñā*-fleeing; *śūnya*-void; *mora*-My; *śarīra*-body; *ālaya*-place of residence.



TRANSLATION



"When My mind lost the association of Kṛṣṇa and could no longer see Him, he became depressed and took up mystic yoga. In the void of separation from Kṛṣṇa, he experienced ten transcendental transformations. Agitated by these transformations, My mind fled, leaving My body, his place of residence, empty. Thus I am completely in trance."



PURPORT



In this verse, the outward activities of the kāpālika mendicants have been described, but not their actual life. The kāpālika mendicants are tantric materialists who carry skulls in their hands. They are not Vaiṣṇavas and have nothing to do with spiritual life. Therefore they are untouchable. Only an outward comparison has been made between the mind and their activities, but their behavior should never be imitated.





TEXT 52





kṛṣṇera viyoge gopīra daśa daśā haya



sei daśa daśā haya prabhura udaya



SYNONYMS



*kṛṣṇera viyoge*-by separation from Kṛṣṇa; *gopīra*-of the gopīs; *daśa daśā*-ten kinds of transcendental transformations of the body; *haya*-there are; *sei*-those; *daśa daśā*-ten kinds of transcendental transformations; *haya*-are; *prabhura udaya*-visible in the body of Śrī Caitanya Mahāprabhu.



TRANSLATION



When the gopīs felt separation from Kṛṣṇa, they experienced ten kinds of bodily transformations. These same symptoms appeared on the body of Śrī Caitanya Mahāprabhu.





TEXT 53





cintātra jāgarodvegau



tānavaṁ malināṅgatā



pralāpo vyādhir unmādo



moho mṛtyur daśā daśa



SYNONYMS



*cintā*-anxiety; *atra*-here (because of separation from Kṛṣṇa); *jāgara*-wakefulness; *udvegau*-and mental agitation; *tānavam*-thinness; *malina-aṅgatā*-an unclean, almost dirty state of the body; *pralāpaḥ*-talking like a madman; *vyādhiḥ*-disease; *unmādaḥ*-madness; *mohaḥ*-illusion; *mṛtyuḥ*-death; *daśā*-conditions; *daśa*-ten.



TRANSLATION



"The ten bodily transformations resulting from separation from Kṛṣṇa are anxiety, wakefulness, mental agitation, thinness, uncleanliness, talking like a madman, disease, madness, illusion and death."



PURPORT



This verse is part of a description of Śrīmatī Rādhārāṇī's different traits from Ujjvala-nīlamaṇi by Śrīla Rūpa Gosvāmī. In this book, he elaborately explains the ten symptoms as follows.





Cintā. As stated in the Haṁsadūta:

yadā yāto gopī-hṛdaya-madano nanda-sadanān

mukundo gāndinyās tanayam anurundhan madhu-purīm

tadāmāṅkṣīc cintā-sariti ghana-ghūrṇāparicayair

agādhāyāṁ vādhāmaya-payasi rādhā virahiṇī



"At the request of Akrūra, Kṛṣṇa and Balarāma left the house of Nanda Mahārāja for Mathurā. At that time, Śrīmatī Rādhārāṇī's mind was disrupted, and She became almost mad because of extreme separation from Kṛṣṇa. She experienced great mental pain and agitation, which caused Her to drown in mental speculation in the river of anxiety. She thought, 'Now I am going to die, and when I die, Kṛṣṇa will surely come back to see Me again. But when He hears of My death from the people of Vṛndāvana, He will certainly be very unhappy. Therefore I shall not die.' " This is the explanation of the word cintā.





Jāgara. As stated in the Padyāvalī:



yāḥ paśyanti priyaṁ svapne

dhanyāstāḥ sakhi yoṣitaḥ

asmākaṁ tu gate kṛṣṇe

gatā nidrāpi vairiṇī



Thinking Herself very unfortunate, Śrīmatī Rādhārāṇī addressed Her very dear friend Viśākhā, "My dear friend, if I could see Kṛṣṇa in My dreams, I would certainly be glorified for My great fortune. But what can I do? Sleep also plays mischievously with Me. Indeed, it has become My enemy. Therefore I have not slept since the departure of Kṛṣṇa."





Udvega. This word is also explained in the Haṁsadūta as follows:

mano me hā kaṣṭaṁ jvalati kim ahaṁ hanta karavai

na pāraṁ nāvāraṁ sumukhi kalayām yasya jaladheḥ

iyaṁ vande mūrdhnā sapadi tam upāyaṁ kathaya me

parāmṛśye yasmād dhṛti-kaṇikayāpi kṣaṇi-kayā



Śrīmatī Rādhārāṇī addressed Lalitā, "My dear beautiful-faced Lalitā, I cannot express how My heart is burning. It is a great, unfathomable ocean of anxiety. Still, I wish to offer My obeisances at your lotus feet. What shall I do? Please consider My condition and advise Me how I can become peaceful. That is My desire."





Tānava is described as follows:

udañcad-vaktrāmbhoruha-vikṛtir antaḥ-kulaṣitā

sadāhārābhāva-glapita-kucakokā yadu-pate

viśuṣyanti rādhā tava viraha-tāpād anudinaṁ

nidāghe kuly eva kraśima-paripākaṁ prathayati



When Uddhava returned to Mathurā after visiting Vṛndāvana, Lord Kṛṣṇa inquired from him about Rādhārāṇī and Viśākhā. Uddhava replied as follows: "Consider the condition of the gopīs! Śrīmatī Rādhārāṇī especially is in a very painful condition because of separation from You. She has grown skinny, and Her bodily luster is almost gone. Her heart is immersed in pain, and because She has given up eating, Her breast has become black, as if diseased. Because of separation from You, all the gopīs, especially Rādhārāṇī, appear like dried-up water holes under the scorching heat of the sun."





Malina-aṅgatā is described as follows:

hima-visara-viśīrṇāmbhoja-tulyānana-śrīḥ

khara-marud-aparajyad-bandhu-jīvopamauṣṭhī

agha-hara śarad-arkottāpitendīvarākṣī

tava viraha-vipatti-mlāpitāsīd viśākhā



Uddhava said to Kṛṣṇa, "O most auspicious Kṛṣṇa, please hear me. The tribulation caused by Your absence has made Viśākhā languid. Her lips tremble like trees in a strong wind. Her beautiful face is like a lotus flower that has withered under the snow, and Her eyes are like lotus petals scorched by the heat of the autumn sun."





Pralāpa is explained in Lalita-mādhava as follows:

kva nanda-kula-candramāḥ kva śikhi-candra-kālaṅkṛtiḥ

kva manda-muralī-ravaḥ kva nu surendra-nīla-dyutiḥ

kva rāsa-rasa-tāṇḍavī kva sakhi jīva-rakṣauṣadhir

nidhir mama suhṛttamaḥ kva tava hanta hā dhig-vidhiḥ



This is Śrīmatī Rādhārāṇī's lamentation for Her beloved Kṛṣṇa, who was away from home. A woman whose husband has left home and gone to a foreign land is called proṣita-bhartṛkā. Lamenting for Kṛṣṇa in the same way as such a woman laments for her husband, Śrīmatī Rādhārāṇī said, "My dear friend, where is the glory of the family of Mahārāja Nanda, who wears a half-moon ornament on His head? Where is Kṛṣṇa, whose hue is like that of the indranīla jewel and who plays so nicely on His flute? Where is your friend, the best of all men, so expert in dancing in the circle of the rāsa dance? Where is He who is the real medicine to save Me from dying of heart disease? I must condemn Providence, for he has caused Me so many tribulations by separating Me from Kṛṣṇa."





Vyādhi is also described in Lalita-mādhava:

uttāpī puṭa-pākato 'pi garala-grāmād api kṣobhaṇo

dambholer api duḥsahaḥ kaṭur alaṁ hṛn-magna-śūlyād api

tīvraḥ prauḍha-visūcikāni-cayato 'py uccair mamāyaṁ balī

marmāṇy adya bhinatti gokula-pater viśleṣa-janmā jvaraḥ



Being greatly afflicted by the pain of separation from Kṛṣṇa, Śrīmatī Rādhārāṇī said, "My dear Lalitā, kindly hear Me. I cannot bear suffering the fever of separation from Kṛṣṇa, nor can I explain it to you. It is something like gold melting in an earthen box. This fever produces more distress than poison, and it is more piercing than a thunderbolt. I suffer exactly like someone almost dead from cholera. To be giving Me so much pain, this fever must be very strong indeed."





Unmāda is explained as follows:

bhramati bhavana-garbhe nirnimittaṁ hasantī

prathayati tava vārtāṁ cetanācetaneṣu

lutḥati ca bhuvi rādhā kampitāṅgī murāre

viṣama-viraha-khedodgāri-vibhrānta-cittā



Uddhava said to Kṛṣṇa, "My dear Kṛṣṇa, all the gopīs are so afflicted by Your absence that they have become almost mad. O Murāri, at home Śrīmatī Rādhārāṇī laughs unnecessarily and, like a madwoman, inquires about You from every entity without distinction, even from the stones. She rolls on the ground, unable to bear the agony of Your absence."





Moha is explained as follows:

nirundhe dainyābdhiṁ harati guru-cintā paribhavaṁ

vilumpaty unmādaṁ sthagayati balād bāṣpa-laharīm

idānīṁ kaṁsāre kuvalaya-dṛśaḥ kevalam idaṁ

vidhatte sācivyaṁ tava viraha-mūrcchā-sahacarī



Lalitā wrote Kṛṣṇa the following letter on Śrīmatī Rādhārāṇī's behalf: "My dear Kṛṣṇa, separation from You has greatly agitated Śrīmatī Rādhārāṇī's mind, and She has fallen unconscious on the ground. O enemy of Kaṁsa, You have now become a first-class politician, and therefore You can supposedly give relief to everyone. Therefore please consider the plight of Śrīmatī Rādhārāṇī, or very soon You will hear of Her death. Maybe at that time You will lament, although now You are jubilant."





Mṛtyu is explained in the Haṁsadūta:

aye rāsa-krīḍā-rasika mama sakhyaṁ nava-navā

purā baddhā yena praṇaya-laharī hanta gahanā

sa cen muktāpekṣas tvam asi dhig imāṁ tūlaśakalaṁ

yad etasyā nāsā-nihitam idam adyāpi calati



In the following letter, Lalitā chastised Kṛṣṇa for staying in Mathurā: "Simply by dancing in the circle of the rāsa dance, You attracted Śrīmatī Rādhārāṇī's love. Why are You now so indifferent to my dear friend Rādhārāṇī? She is lying nearly unconscious, thinking of Your pastimes. I shall determine whether She is alive by putting a cotton swab under Her nostrils, and if She is still living, I shall chastise Her."





TEXT 54





ei daśa-daśāya prabhu vyākula rātri-dine



kabhu kona daśā uṭhe, sthira nahe mane



SYNONYMS



*ei*-these; *daśa-daśāya*-by ten conditions; *prabhu*-Śrī Caitanya Mahāprabhu; *vyākula*-overwhelmed; *rātri*-dine-night and day; *kabhu*-sometimes; *kona*-some; *daśā*-condition; *uṭhe*-arises; *sthira*-steady; *nahe*-is not; *mane*-the mind.



TRANSLATION



Śrī Caitanya Mahāprabhu was overwhelmed night and day by these ten ecstatic conditions. Whenever such symptoms arose, His mind became unsteady.





TEXT 55





eta kahi' mahāprabhu mauna karilā



rāmānanda-rāya śloka paḍite lāgilā



SYNONYMS



*eta kahi'*-speaking this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *mauna karilā*-became silent; *rāmānanda*-rāya-Rāmānanda Rāya; *śloka*-verses; *paḍite lāgilā*-began to recite.



TRANSLATION



After speaking in this way, Śrī Caitanya Mahāprabhu fell silent. Then Rāma-nanda Rāya began to recite various verses.





TEXT 56





svarūpa-gosāñi kare kṛṣṇa-līlā gāna



dui jane kichu kailā prabhura bāhya jñāna



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosāñi; *kare*-does; *kṛṣṇa-līlā*-of the pastimes of Kṛṣṇa; *gāna*-singing; *dui jane*-both of them; *kichu*-some; *kailā*-revived; *prabhura*-of Śrī Caitanya Mahāprabhu; *bāhya jñāna*-external consciousness.



TRANSLATION



Rāmānanda Rāya recited verses from *Śrīmad-Bhāgavatam*, and Svarūpa Dāmodara Gosvāmī sang of Kṛṣṇa's pastimes. In this way, they brought Śrī Caitanya Mahāprabhu to external consciousness.





TEXT 57





ei-mata ardha-rātri kailā niryāpaṇa



bhitara-prakoṣṭhe prabhure karāilā śayana



SYNONYMS



*ei-mata*-in this way; *ardha*-rātri-half the night; *kailā niryāpaṇa*-passed; *bhitara-prakoṣṭhe*-in the inner room; *prabhure*-Śrī Caitanya Mahāprabhu; *karāilā śayana*-they made to lie down.



TRANSLATION



After half the night had passed in this way, Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī made Śrī Caitanya Mahāprabhu lie down on His bed in the inner room.





TEXT 58





rāmānanda-rāya tabe gelā nija ghare



svarūpa-govinda duṅhe śuilena dvāre



SYNONYMS



*rāmānanda*-rāya-Rāmānanda Rāya; *tabe*-thereupon; *gelā*-returned; *nija ghare*-to his home; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *govinda*-and Govinda; *duṅhe*-both; *śuilena*-lay down; *dvāre*-at the door.



TRANSLATION



Then Rāmānanda Rāya returned home, and Svarūpa Dāmodara Gosvāmī, along with Govinda, lay down in front of the door to Śrī Caitanya Mahāprabhu's room.





TEXT 59





saba rātri mahāprabhu kare jāgaraṇa



ucca kari' kahe kṛṣṇa-nāma-saṅkīrtana



SYNONYMS



*saba rātri*-all night; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kare*-does; *jāgaraṇa*-remaining without sleep; *ucca kari'*-very loudly; *kahe kṛṣṇa*-nāma-saṅkīrtana-chants the holy name of Kṛṣṇa.



TRANSLATION



Śrī Caitanya Mahāprabhu remained awake throughout the entire night, chanting the Hare Kṛṣṇa mantra very loudly.





TEXT 60





śabda nā pāñā svarūpa kapāṭa kailā dūre



tina-dvāra deoyā āche, prabhu nāhi ghare!



SYNONYMS



*śabda*-sound; *nā*-not; *pāñā*-hearing; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *kapāṭa*-the door; *kailā dūre*-opened; *tina*-dvāra-three doors; *deoyā āche*-were locked; *prabhu*-Śrī Caitanya Mahāprabhu; *nāhi ghare*-was not within the room.



TRANSLATION



After some time, Svarūpa Dāmodara could no longer hear Śrī Caitanya Mahāprabhu chanting. When he entered the room, he found the three doors locked, but Śrī Caitanya Mahāprabhu had gone.





TEXT 61





cintita ha-ila sabe prabhure nā dekhiyā



prabhu cāhi' bule sabe deuṭī jvāliyā



SYNONYMS



*cintita ha*-ila-became very anxious; *sabe*-all the devotees; *prabhure*-Śrī Caitanya Mahāprabhu; *nā dekhiyā*-not seeing; *prabhu*-Śrī Caitanya Mahāprabhu; *cāhi'*-searching for; *bule*-wander; *sabe*-all of them; *deuṭī*-lamp; *jvāliyā*-lighting.



TRANSLATION



All the devotees were very anxious when they saw that the Lord was not in His room. They wandered about searching for Him with a warning lamp.





TEXT 62





siṁha-dvārera uttara-diśāya āche eka ṭhāñi



tāra madhye paḍi' āchena caitanya-gosāñi



SYNONYMS



*siṁha-dvārera*-of the gate known as Siṁha-dvāra; *uttara*-diśāya-on the northern side; *āche*-there is; *eka ṭhāñi*-a place; *tāra madhye*-within that place; *paḍi'*-lying down; *āchena*-was; *caitanya-gosāñi*-Śrī Caitanya Mahāprabhu.



TRANSLATION



After searching for some time, they came upon Śrī Caitanya Mahāprabhu lying in a corner by the northern side of the Siṁha-dvāra gate.





TEXT 63





dekhi' svarūpa-gosāñi-ādi ānandita hailā



prabhura daśā dekhi' punaḥ cintite lāgilā



SYNONYMS



*dekhi'*-seeing; *svarūpa-gosāñi-ādi*-all the devotees, headed by Svarūpa Dāmodara Gosvāmī; *ānandita hailā*-became very glad; *prabhura*-of Śrī Caitanya Mahāprabhu; *daśā*-the condition; *dekhi'*-seeing; *punaḥ*-again; *cintite lāgilā*-they began to feel anxiety.



TRANSLATION



At first they were overjoyed to see Him, but when they saw His condition, all the devotees, headed by Svarūpa Dāmodara Gosvāmī, were very anxious.





TEXT 64





prabhu paḍi' āchena dīrgha hāta pāṅca-chaya



acetana deha, nāsāya śvāsa nāhi vaya



SYNONYMS



*prabhu*-the Lord; *paḍi' āchena*-was lying down; *dīrgha*-prolonged; *hāta pāṅca*-chaya-five to six cubits (one cubit equals about a foot and a half); *acetana deha*-unconscious body; *nāsāya*-in the nostrils; *śvāsa*-breath; *nāhi vaya*-does not flow.



TRANSLATION



Śrī Caitanya Mahāprabhu was lying unconscious, and His body had become elongated to five or six cubits [eight or nine feet]. There was no breath from His nostrils.





TEXTS 65-66





eka eka hasta-pāda--dīrgha tina tina-hāta



asthi-granthi bhinna, carma āche mātra tāta



hasta, pāda, grīvā, kaṭi, asthi sandhi yata



eka eka vitasti bhinna hañāche tata



SYNONYMS



*eka eka*-each one; *hasta*-pāda-arms and legs; *dīrgha*-prolonged; *tina tina*-hāta-three cubits; *asthi*-granthi-joints of the bones; *bhinna*-separated; *carma*-skin; *āche*-there is; *mātra*-only; *tāta*-a slight temperature indicating life; *hasta*-arms; *pāda*-legs; *grīvā*-neck; *kaṭi*-waist; *asthi*-bones; *sandhi*-joints; *yata*-as many; *eka*-one; *eka*-one; *vitasti*-about six inches; *bhinna*-separated; *hañāche*-were; *tata*-so many.



TRANSLATION



Each of His arms and legs had become three cubits long; only skin connected the separated joints. The Lord's body temperature, indicating life, was very low. All the joints in His arms, legs, neck and waist were separated by at least six inches.





TEXT 67





carma-mātra upare, sandhi āche dīrgha hañā



duḥkhita ha-ilā sabe prabhure dekhiyā



SYNONYMS



*carma*-mātra-only skin; *upare*-over; *sandhi*-joints; *āche*-are; *dīrgha*-prolonged; *hañā*-being; *duḥkhita*-very sorry; *ha*-ilā-became; *sabe*-all of them; *prabhure*-Śrī Caitanya Mahāprabhu; *dekhiyā*-seeing.



TRANSLATION



It appeared that only skin covered His elongated joints. Seeing the Lord's condition, all the devotees were very unhappy.





TEXT 68





mukhe lālā-phena prabhura uttāna-nayāna



dekhiyā sakala bhaktera deha chāḍe prāṇa



SYNONYMS



*mukhe*-at the mouth; *lālā*-saliva; *phena*-foam; *prabhura*-of Śrī Caitanya Mahāprabhu; *uttāna*-turned upwards; *nayāna*-eyes; *dekhiyā*-seeing; *sakala bhaktera*-of all the devotees; *deha*-body; *chāḍe*-leaves; *prāṇa*-life.



TRANSLATION



They almost died when they saw Śrī Caitanya Mahāprabhu with His mouth full of saliva and foam and His eyes turned upward.





TEXT 69





svarūpa-gosāñi tabe ucca kariyā



prabhura kāṇe kṛṣṇa-nāma kahe bhakta-gaṇa lañā



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosāñi; *tabe*-at that time; *ucca kariyā*-very loudly; *prabhura kāṇe*-in the ear of Śrī Caitanya Mahāprabhu; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *kahe*-began to chant; *bhakta*-gaṇa lañā-with all the other devotees.



TRANSLATION



When they saw this, Svarūpa Dāmodara Gosvāmī and all the other devotees began to chant the holy name of Kṛṣṇa very loudly into Śrī Caitanya Mahāprabhu's ear.





TEXT 70





bahu-kṣaṇe kṛṣṇa-nāma hṛdaye paśilā



'hari-bola' bali' prabhu garjiyā uṭhilā



SYNONYMS



*bahu*-kṣaṇe-after a long time; *kṛṣṇa-nāma*-the holy name of Lord Kṛṣṇa; *hṛdaye paśilā*-entered the heart; *hari*-bola bali'-saying Hari bol; *prabhu*-Śrī Caitanya Mahāprabhu; *garjiyā*-making a loud sound; *uṭhilā*-got up.



TRANSLATION



After they chanted in this way for a long time, the holy name of Kṛṣṇa entered the heart of Śrī Caitanya Mahāprabhu, and He suddenly arose with a loud shout of "Hari bol."





TEXT 71





cetana pāite asthi-sandhi lāgila



pūrva-prāya yathāvat śarīra ha-ila



SYNONYMS



*cetana pāite*-after coming to consciousness; *asthi-sandhi*-the joints of the bones; *lāgila*-contracted; *pūrva*-prāya-as before; *yathāvat*-in a normal condition; *śarīra*-the body; *ha*-ila-became.



TRANSLATION



As soon as the Lord returned to external consciousness, all His joints contracted, and His entire body returned to normal.





TEXT 72





ei līlā mahāprabhura raghunātha-dāsa



'gaurāṅga-stava-kalpavṛkṣe' kariyāche prakāśa



SYNONYMS



*ei līlā*-this pastime; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *raghunātha*-dāsa-Raghunātha dāsa Gosvāmī; *gaurāṅga-stava-kalpa-vṛkṣe*-in the book known as Gaurāṅga-stava-kalpavṛkṣa; *kariyāche prakāśa*-has described.



TRANSLATION



Śrīla Raghunātha dāsa Gosvāmī has described these pastimes elaborately in his book Gaurāṅga-stava-kalpavṛkṣa.





TEXT 73





kvacin miśrāvāse vraja-pati-sutasyoru-virahāt



ślathac chrī-sandhitvād dadhad-adhika-dairghyaṁ bhuja-padoḥ



luṭhan bhūmau kākvā vikala-vikalaṁ gadgada-vacā



rudan śrī-gaurāṅgo hṛdaya udayan māṁ madayati



SYNONYMS



*kvacit*-sometimes; *miśra-āvāse*-in the house of Kāśī Miśra; *vraja-pati-sutasya*-of the son of Nanda Mahārāja; *uru*-virahāt-because of strong feeling of separation; *ślathat*-being slackened; *śrī*-sandhitvāt-from the joints of His transcendental body; *dadhat*-obtaining; *adhika*-dairghyam-extraordinary longness; *bhuja-padoḥ*-of the arms and legs; *luṭhan*-rolling; *bhūmau*-on the ground; *kākvā*-with a cry of lamentation; *vikala-vikalam*-very sorrowfully; *gadgada*-vacā-with a faltering voice; *rudan*-crying; *śrī-gaurāṅgaḥ*-Lord Śrī Caitanya Mahāprabhu; *hṛdaye*-in the heart; *udayan*-awakening; *mām*-me; *madayati*-maddens.



TRANSLATION



"Sometimes Śrī Caitanya Mahāprabhu would go to the house of Kāśī Miśra. There He would be greatly aggrieved, feeling separation from Kṛṣṇa. The joints of His transcendental body would slacken, and His arms and legs would become elongated. Rolling on the ground, the Lord would cry out in distress in a faltering voice and weep very sorrowfully. The appearance of Śrī Caitanya Mahāprabhu, awakening in my heart, maddens me."





TEXT 74





siṁha-dvāre dekhi' prabhura vismaya ha-ilā



'kāṅhā kara ki'--ei svarūpe puchilā



SYNONYMS



*siṁha*-dvāre-at the gate known as Siṁha-dvāra; *dekhi'*-seeing; *prabhura*-of Śrī Caitanya Mahāprabhu; *vismaya ha*-ilā-there was astonishment; *kāṅhā*-where; *kara ki'*-what am I doing; *ei*-this; *svarūpe puchilā*-inquired from Svarūpa Dāmodara Gosvāmī.



TRANSLATION



Śrī Caitanya Mahāprabhu was very astonished to find Himself in front of the Siṁha-dvāra. He asked Svarūpa Dāmodara Gosvāmī, "Where am I? What am I doing here?"





TEXT 75





svarūpa kahe,--'uṭha, prabhu, cala nija-ghare



tathāi tomāre saba karimu gocare'



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara Gosvāmī replied; *uṭha prabhu*-my dear Lord, please get up; *cala*-go; *nija-ghare*-to Your place; *tathāi*-there; *tomāre*-unto You; *saba*-all; *karimu gocare*-I shall inform.



TRANSLATION



Svarūpa Dāmodara said, "My dear Lord, please get up. Let us go to Your place. There I shall tell You everything that has happened."





TEXT 76





eta bali' prabhure dhari' ghare lañā gelā



tāṅhāra avasthā saba kahite lāgilā



SYNONYMS



*eta bali'*-saying this; *prabhure dhari'*-taking Mahāprabhu; *ghare*-home; *lañā gelā*-took back; *tāṅhāra avasthā*-His condition; *saba*-all of them; *kahite lāgilā*-began to speak.



TRANSLATION



Thus all the devotees carried Śrī Caitanya Mahāprabhu back to His residence. Then they all described to Him what had happened.





TEXT 77





śuni' mahāprabhu baḍa hailā camatkāra



prabhu kahe,--'kichu smṛti nāhika āmāra



SYNONYMS



*śuni'*-hearing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *baḍa*-very much; *hailā camatkāra*-became astonished; *prabhu kahe*-Śrī Caitanya Mahāprabhu said; *kichu*-any; *smṛti*-remembrance; *nāhika*-is not; *āmāra*-Mine.



TRANSLATION



Hearing the description of His condition while lying near the Siṁha-dvāra, Śrī Caitanya Mahāprabhu was very astonished. He said, "I do not remember any of these things.





TEXT 78





sabe dekhi--haya mora kṛṣṇa vidyamāna



vidyut-prāya dekhā diyā haya antardhāna'



SYNONYMS



*sabe*-only this; *dekhi*-I know; *haya*-there is; *mora*-My; *kṛṣṇa*-Lord Kṛṣṇa; *vidyamāna*-brightly present; *vidyut*-prāya-like lightning; *dekhā diyā*-appearing; *haya*-there is; *antardhāna*-disappearance.



TRANSLATION



"I can only remember that I saw My Kṛṣṇa, but only for an instant. He appeared before Me, and then, like lightning, immediately disappeared."





TEXT 79





hena-kāle jagannāthera pāṇi-śaṅkha bājilā



snāna kari' mahāprabhu daraśane gelā



SYNONYMS



*hena*-kāle-at this time; *jagannāthera*-of Lord Jagannātha; *pāṇi-śaṅkha*-a conchshell that can be held in the hand; *bājilā*-vibrated; *snāna kari'*-after bathing; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *daraśane gelā*-went to see Lord Jagannātha.



TRANSLATION



Just then, everyone heard the blowing of the conchshell at the Jagannātha temple. Śrī Caitanya Mahāprabhu immediately took His bath and went to see Lord Jagannātha.





TEXT 80





ei ta' kahiluṅ prabhura adbhuta vikāra



yāhāra śravaṇe loke lāge camatkāra



SYNONYMS



*ei ta'*-thus; *kahiluṅ*-I have described; *prabhura*-of Śrī Caitanya Mahāprabhu; *adbhuta vikāra*-uncommon transformations of the body; *yāhāra śravaṇe*-hearing which; *loke*-people; *lāge*-feel; *camatkāra*-astonishment.



TRANSLATION



Thus I have described the uncommon transformations of the body of Śrī Caitanya Mahāprabhu. When people hear about this, they are very astonished.





TEXT 81





loke nāhi dekhi aiche, śāstre nāhi śuni



hena bhāva vyakta kare nyāsi-cūḍāmaṇi



SYNONYMS



*loke*-among people; *nāhi dekhi*-we do not see; *aiche*-such; *śāstre*-in scripture; *nāhi śuni*-we do not hear; *hena*-such; *bhāva*-emotions; *vyakta kare*-exhibits; *nyāsi-cūḍāmaṇi*-the supreme sannyāsī.



TRANSLATION



No one has witnessed such bodily changes elsewhere, nor has anyone read of them in the revealed scriptures. Yet Śrī Caitanya Mahāprabhu, the supreme sannyāsī, exhibited these ecstatic symptoms.





TEXT 82





śāstra-lokātīta yei yei bhāva haya



itara-lokera tāte nā haya niścaya



SYNONYMS



*śāstra*-loka-atīta-beyond the conception of people and the revealed scriptures; *yei yei*-whatever; *bhāva*-emotional ecstasies; *haya*-there are; *itara-lokera*-of common men; *tāte*-in that; *nā haya*-there is not; *niścaya*-belief.



TRANSLATION



These ecstasies are not described in the śāstras, and they are inconceivable to common men. Therefore people in general do not believe in them.





TEXT 83





raghunātha-dāsera sadā prabhu-saṅge sthiti



tāṅra mukhe śuni' likhi kariyā pratīti



SYNONYMS



*raghunātha-dāsera*-of Raghunātha dāsa Gosvāmī; *sadā*-always; *prabhu*-saṅge-with Śrī Caitanya Mahāprabhu; *sthiti*-living; *tāṅra mukhe*-from his mouth; *śuni'*-hearing; *likhi*-I write; *kariyā pratīti*-accepting in total.



TRANSLATION



Raghunātha dāsa Gosvāmī lived continuously with Śrī Caitanya Mahāprabhu. I am simply recording whatever I have heard from him. Although common men do not believe in these pastimes, I believe in them totally.





TEXT 84





eka-dina mahāprabhu samudre yāite



'caṭaka'-parvata dekhilena ācambite



SYNONYMS



*eka-dina*-one day; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *samudre yāite*-while going to the sea; *caṭaka-parvata*-the Caṭaka-parvata sand hill; *dekhilena*-saw; *ācambite*-suddenly.



TRANSLATION



One day, while Śrī Caitanya Mahāprabhu was going to the sea to bathe, He suddenly saw a sand dune named Caṭaka-parvata.





TEXT 85





govardhana-śaila-jñāne āviṣṭa ha-ilā



parvata-diśāte prabhu dhāñā calilā



SYNONYMS



*govardhana-śaila*-Govardhana Hill; *jñāne*-by the understanding; *āviṣṭa ha*-ilā-became overwhelmed; *parvata-diśāte*-in the direction of the sand hill; *prabhu*-Śrī Caitanya Mahāprabhu; *dhāñā calilā*-began to run.



TRANSLATION



Śrī Caitanya Mahāprabhu mistook the sand dune for Govardhana Hill and ran toward it.





TEXT 86





hantāyam adrir abalā hari-dāsa-varyo



yad rāma-kṛṣṇa-caraṇa-sparaśa-pramodaḥ



mānaṁ tanoti saha-go-gaṇayos tayor yat



pānīya-sūyavasa-kandara-kanda-mūlaiḥ



SYNONYMS



*hanta*-oh; *ayam*-this; *adriḥ*-hill; *abalāḥ*-O friends; *hari-dāsa-varyaḥ*-the best among the servants of the Lord; *yat*-because; *rāma-kṛṣṇa-caraṇa*-of the lotus feet of Lord Kṛṣṇa and Balarāma; *sparaśa*-by the touch; *pramodaḥ*-jubilant; *mānam*-respects; *tanoti*-offers; *saha*-with; *go*-gaṇayoḥ-cows, calves and cowherd boys; *tayoḥ*-to Them (Śrī Kṛṣṇa and Balarāma); *yat*-because; *pānīya*-drinking water; *sūyavasa*-very soft grass; *kandara*-caves; *kanda-mūlaiḥ*-and by roots.



TRANSLATION



"Of all the devotees, this Govardhana Hill is the best! O My friends, this hill supplies Kṛṣṇa and Balarāma, as well as Their calves, cows and cowherd friends, with all kinds of necessities-water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respect to the Lord. Being touched by the lotus feet of Kṛṣṇa and Balarāma, Govardhana Hill appears very jubilant."



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.21.18). It was spoken by the gopīs when Lord Kṛṣṇa and Balarāma entered the forest in the autumn. The gopīs spoke among themselves and glorified Kṛṣṇa and Balarāma for Their pastimes.





TEXT 87





ei śloka paḍi' prabhu calena vāyu-vege



govinda dhāila pāche, nāhi pāya lāge



SYNONYMS



*ei śloka*-this verse; *paḍi'*-reciting; *prabhu*-Śrī Caitanya Mahāprabhu; *calena*-goes; *vāyu*-vege-at the speed of the wind; *govinda*-Govinda; *dhāila*-ran; *pāche*-behind; *nāhi pāya lāge*-could not catch.



TRANSLATION



Reciting this verse, Śrī Caitanya Mahāprabhu ran toward the sand dune as fast as the wind. Govinda ran after Him, but he could not approach Him.





TEXT 88





phukāra paḍila, mahā-kolāhala ha-ila



yei yāhāṅ chila sei uṭhiyā dhāila



SYNONYMS



*phu-kāra*-a loud call; *paḍila*-arose; *mahā-kolāhala*-a tumultuous sound; *ha*-ila-there was; *yei*-whoever; *yāhāṅ*-wherever; *chila*-was; *sei*-he; *uṭhiyā dhāila*-got up and began to run.



TRANSLATION



First one devotee shouted loudly, and then a tumultuous uproar arose as all the devotees stood up and began to run after the Lord.





TEXT 89





svarūpa, jagadānanda, paṇḍita-gadādhara



rāmāi, nandāi, āra paṇḍita śaṅkara



SYNONYMS



*svarūpa*-Svarūpa Dāmodara Gosvāmī; *jagadānanda*-Jagadānanda Paṇḍita; *paṇḍita*-gadādhara-Gadādhara Paṇḍita; *rāmāi*-Rāmāi; *nandāi*-Nandāi; *āra*-and; paṇḍita-śaṅkara-Śaṅkara Paṇḍita.



TRANSLATION



Svarūpa Dāmodara Gosvāmī, Jagadānanda Paṇḍita, Gadādhara Paṇḍita, Rāmāi, Nandāi and Śaṅkara Paṇḍita are some of the devotees who ran after Śrī Caitanya Mahāprabhu.





TEXT 90





purī-bhāratī-gosāñi āilā sindhu-tīre



bhagavān-ācārya khañja calilā dhīre dhīre



SYNONYMS



*purī*-Paramānanda Purī; *bhāratī*-gosāñi-Brahmānanda Bhāratī; *āilā*-came; *sindhu*-tīre-on the shore of the sea; *bhagavān-ācārya*-Bhagavān Ācārya; *khañja*-lame; *calilā*-ran; *dhīre dhīre*-very slowly.



TRANSLATION



Paramānanda Purī and Brahmānanda Bhāratī also went toward the beach, and Bhagavān Ācārya, who was lame, followed them very slowly.





TEXT 91





prathame calilā prabhu,--yena vāyu-gati



stambha-bhāva pathe haila, calite nāhi śakti



SYNONYMS



*prathame*-in the beginning; *calilā*-went; *prabhu*-Śrī Caitanya Mahāprabhu; *yena*-like; *vāyu-gati*-the speed of the wind; *stambha-bhāva*-the emotion of being stunned; *pathe*-on the way; *haila*-there was; *calite*-to move; *nāhi*-no; *śakti*-power.



TRANSLATION



Śrī Caitanya Mahāprabhu was running with the speed of the wind, but He suddenly became stunned in ecstasy and lost all strength to proceed further.





TEXT 92





prati-roma-kūpe māṁsa--vraṇera ākāra



tāra upare romodgama--kadamba-prakāra



SYNONYMS



*prati-roma-kūpe*-in every hair hole; *māṁsa*-the flesh; *vraṇera ākāra*-like pimples; *tāra upare*-upon that; *roma*-udgama-standing of the hair; *kadamba*-prakāra-like the kadamba flowers.



TRANSLATION



The flesh at each of His pores erupted like pimples, and His hair, standing on end, appeared like kadamba flowers.





TEXT 93





prati-rome prasveda paḍe rudhirera dhāra



kaṇṭhe gharghara, nāhi varṇera uccāra



SYNONYMS



*prati*-rome-from each hair; *prasveda*-sweat; *paḍe*-drops; *rudhirera*-of blood; *dhāra*-flow; *kaṇṭhe*-in the throat; *gharghara*-gargling sound; *nāhi*-not; *varṇera*-of letters; *uccāra*-pronunciation.



TRANSLATION



Blood and perspiration flowed incessantly from every pore of His body, and He could not speak a word but simply produced a gargling sound within His throat.





TEXT 94





dui netre bhari' aśru vahaye apāra



samudre mililā yena gaṅgā-yamunā-dhāra



SYNONYMS



*dui netre*-in the two eyes; *bhari'*-filling; *aśru*-tears; *vahaye*-flow; *apāra*-unlimited; *samudre*-the ocean; *mililā*-met; *yena*-as if; *gaṅgā*-of the Ganges; *yamunā*-of the Yamunā; *dhāra*-flow.



TRANSLATION



The Lord's eyes filled up and overflowed with unlimited tears, like the Ganges and Yamunā meeting in the sea.





TEXT 95





vaivarṇye śaṅkha-prāya śveta haila aṅga



tabe kampa uṭhe,--yena samudre taraṅga



SYNONYMS



*vaivarṇye*-by fading; *śaṅkha*-prāya-like a conchshell; *śveta*-white; *haila*-became; *aṅga*-body; *tabe*-at that time; *kampa*-shivering; *uṭhe*-arises; *yena*-as if; *samudre*-in the ocean; *taraṅga*-waves.



TRANSLATION



His entire body faded to the color of a white conchshell, and then He began to quiver, like the waves in the ocean.





TEXT 96





kāṅpite kāṅpite prabhu bhūmete paḍilā



tabe ta' govinda prabhura nikaṭe āilā



SYNONYMS



*kāṅpite kāṅpite*-while shivering; *prabhu*-Śrī Caitanya Mahāprabhu; *bhūmete*-on the ground; *paḍilā*-fell down; *tabe*-at that time; *ta'*-certainly; *govinda*-Govinda; *prabhura*-to Śrī Caitanya Mahāprabhu; *nikaṭe*-near; *āilā*-came.



TRANSLATION



While quivering in this way, Śrī Caitanya Mahāprabhu fell down on the ground. Then Govinda approached Him.





TEXT 97





karaṅgera jale kare sarvāṅga siñcana



bahirvāsa lañā kare aṅga saṁvījana



SYNONYMS



*karaṅgera jale*-with water from a karaṅga waterpot; *kare*-does; *sarva-aṅga*-all parts of the body; *siñcana*-sprinkling; *bahirvāsa*-covering cloth; *lañā*-taking; *kare*-does; *aṅga*-the body; *saṁvījana*-fanning.



TRANSLATION



Govinda sprinkled water from a karaṅga waterpot all over the Lord's body, and then, taking His own outer garment, he began to fan Śrī Caitanya Mahāprabhu.





TEXT 98





svarūpādi-gaṇa tāhāṅ āsiyā mililā



prabhura avasthā dekhi' kāndite lāgilā



SYNONYMS



*svarūpa-ādi-gaṇa*-the devotees, headed by Svarūpa Dāmodara Gosvāmī; *tāhāṅ*-there; *āsiyā*-coming; *mililā*-met; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *avasthā*-condition; *dekhi'*-seeing; *kāndite lāgilā*-began to cry.



TRANSLATION



When Svarūpa Dāmodara and the other devotees reached the spot and saw the condition of Śrī Caitanya Mahāprabhu, they began to cry.





TEXT 99





prabhura aṅge dekhe aṣṭa-sāttvika vikāra



āścarya sāttvika dekhi' hailā camatkāra



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *aṅge*-in the body; *dekhe*-they see; *aṣṭa*-sāttvika vikāra-eight kinds of transcendental transformations; *āścarya*-wonderful; *sāttvika*-transcendental; *dekhi'*-seeing; *hailā camatkāra*-they became struck with wonder.



TRANSLATION



All eight kinds of transcendental transformations were visible in the Lord's body. All the devotees were struck with wonder to see such a sight.



PURPORT



The eight ecstatic symptoms are the state of being stunned, perspiration, standing of the hairs on end, faltering of the voice, trembling, fading of the body's color, tears and devastation.





TEXT 100





ucca saṅkīrtana kare prabhura śravaṇe



śītala jale kare prabhura aṅga sammārjane



SYNONYMS



*ucca*-loud; *saṅkīrtana*-chanting of the Hare Kṛṣṇa mantra; *kare*-do; *prabhura*-of Śrī Caitanya Mahāprabhu; *śravaṇe*-within the hearing; *śītala*-cold; *jale*-with water; *kare*-do; *prabhura*-of Śrī Caitanya Mahāprabhu; *aṅga*-body; *sammārjane*-washing.



TRANSLATION



The devotees loudly chanted the Hare Kṛṣṇa mantra near Śrī Caitanya Mahāprabhu and washed His body with cold water.





TEXT 101





ei-mata bahu-bāra kīrtana karite



'hari-bola' bali' prabhu uṭhe ācambite



SYNONYMS



*ei-mata*-in this way; *bahu-bāra*-for a long time; *kīrtana karite*-chanting; *hari*-bola bali'-uttering Hari bol; *prabhu*-Śrī Caitanya Mahāprabhu; *uṭhe*-stands up; *ācambite*-suddenly.



TRANSLATION



After the devotees had been chanting for a long time, Śrī Caitanya Mahāprabhu suddenly stood up, shouting, "Hari bol!"





TEXT 102





sānande sakala vaiṣṇava bale 'hari' 'hari'



uṭhila maṅgala-dhvani catur-dik bhari'



SYNONYMS



*sa-ānande*-with great pleasure; *sakala*-all; *vaiṣṇava*-devotees; *bale*-chanted; *hari hari*-the holy name of the Lord; *uṭhila*-there arose; *maṅgala-dhvani*-an auspicious sound; *catuḥ-dik*-all directions; *bhari'*-filling.



TRANSLATION



When Śrī Caitanya Mahāprabhu stood up, all the Vaiṣṇavas loudly chanted, "Hari! Hari!" in great jubilation. The auspicious sound filled the air in all directions.





TEXT 103





uṭhi' mahāprabhu vismita, iti uti cāya



ye dekhite cāya, tāhā dekhite nā pāya



SYNONYMS



*uṭhi'*-standing up; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *vismita*-astonished; *iti uti*-here and there; *cāya*-looks; *ye*-what; *dekhite cāya*-He wanted to see; *tāhā*-that; *dekhite nā pāya*-He could not see.



TRANSLATION



Astonished, Śrī Caitanya Mahāprabhu stood up and began looking here and there, trying to see something. But He could not catch sight of it.





TEXT 104





'vaiṣṇava' dekhiyā prabhura ardha-bāhya ha-ila



svarūpa-gosāñire kichu kahite lāgila



SYNONYMS



*vaiṣṇava dekhiyā*-seeing the devotees; *prabhura*-of Śrī Caitanya Mahāprabhu; *ardha*-bāhya-half-external consciousness; *ha*-ila-there was; *svarūpa*-gosāñire-unto Svarūpa Gosāñi; *kichu*-something; *kahite lāgila*-began to speak.



TRANSLATION



When Śrī Caitanya Mahāprabhu saw all the Vaiṣṇavas, He returned to partial external consciousness and spoke to Svarūpa Dāmodara.





TEXT 105





"govardhana haite more ke ihāṅ ānila?



pāñā kṛṣṇera līlā dekhite nā pāila



SYNONYMS



*govardhana haite*-from Govardhana Hill; *more*-Me; *ke*-who; *ihāṅ*-here; *ānila*-brought; *pāñā*-getting; *kṛṣṇera līlā*-pastimes of Kṛṣṇa; *dekhite nā pāila*-I could not see.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "Who has brought Me here from Govardhana Hill? I was seeing Lord Kṛṣṇa's pastimes, but now I cannot see them.





TEXT 106





ihāṅ haite āji mui genu govardhane



dekhoṅ,--yadi kṛṣṇa karena godhana-cāraṇe



SYNONYMS



*ihāṅ haite*-from here; *āji*-today; *mui*-I; *genu*-went; *govardhane*-to Govardhana Hill; *dekhoṅ*-I was searching; *yadi*-if; *kṛṣṇa*-Lord Kṛṣṇa; *karena*-does; *godhana*-cāraṇe-tending the cows.



TRANSLATION



"Today I went from here to Govardhana Hill to find out if Kṛṣṇa were tending His cows there.





TEXT 107





govardhane caḍi' kṛṣṇa bājāilā veṇu



govardhanera caudike care saba dhenu



SYNONYMS



*govardhane*-on Govardhana Hill; *caḍi'*-going up; *kṛṣṇa*-Lord Kṛṣṇa; *bājāilā veṇu*-played the flute; *govardhanera*-of Govardhana Hill; *cau-dike*-in four directions; *care*-graze; *saba*-all; *dhenu*-cows.



TRANSLATION



"I saw Lord Kṛṣṇa climbing Govardhana Hill and playing His flute, surrounded on all sides by grazing cows.





TEXT 108





veṇu-nāda śuni' āilā rādhā-ṭhākurāṇī



saba sakhī-gaṇa-saṅge kariyā sājani



SYNONYMS



*veṇu-nāda*-the vibration of the flute; *śuni'*-hearing; *āilā*-came; rādhā-ṭhākurāṇī-Śrīmatī Rādhārāṇī; *saba*-all; *sakhī*-gaṇa-saṅge-accompanied by gopīs; *kariyā sājani*-nicely dressed.



TRANSLATION



"Hearing the vibration of Kṛṣṇa's flute, Śrīmatī Rādhārāṇī and all Her gopī friends came there to meet Him. They were all very nicely dressed.





TEXT 109





rādhā lañā kṛṣṇa praveśilā kandarāte



sakhī-gaṇa kahe more phula uṭhāite



SYNONYMS



*rādhā lañā*-taking Śrīmatī Rādhārāṇī along; *kṛṣṇa*-Lord Kṛṣṇa; *praveśilā'*-entered; *kandarāte*-a cave; *sakhī-gaṇa*-the gopīs; *kahe*-said; *more*-unto Me; *phula*-flowers; *uṭhāite*-to pick up.



TRANSLATION



"When Kṛṣṇa and Śrīmatī Rādhārāṇī entered a cave together, the other gopīs asked Me to pick some flowers.





TEXT 110





hena-kāle tumi-saba kolāhala kailā



tāhāṅ haite dhari' more ihāṅ lañā āilā



SYNONYMS



*hena*-kāle-at this time; *tumi-saba*-all of you; *kolāhala kailā*-made a tumultuous sound; *tāhāṅ haite*-from there; *dhari'*-catching; *more*-Me; *ihāṅ*-here; *lañā āilā*-you have brought.



TRANSLATION



"Just then, all of you made a tumultuous sound and carried Me from there to this place.





TEXT 111





kene vā ānilā more vṛthā duḥkha dite



pāñā kṛṣṇera līlā, nā pāinu dekhite



SYNONYMS



*kene*-why; *vā*-then; *ānilā*-brought; *more*-Me; *vṛthā*-unnecessarily; *duḥkha dite*-to give pain; *pāñā*-getting; *kṛṣṇera līlā*-the pastimes of Kṛṣṇa; *nā pāinu dekhite*-I could not see.



TRANSLATION



"Why have you brought Me here, causing Me unnecessary pain? I had a chance to see Kṛṣṇa's pastimes, but I could not see them."





TEXT 112





eta bali' mahāprabhu karena krandana



tāṅra daśā dekhi' vaiṣṇava karena rodana



SYNONYMS



*eta bali'*-saying this; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *karena krandana*-began to cry; *tāṅra daśā*-His state; *dekhi'*-seeing; *vaiṣṇava*-the Vaiṣṇavas; *karena rodana*-began to cry.



TRANSLATION



Saying this, Śrī Caitanya Mahāprabhu began to weep. When all the Vaiṣṇavas saw the Lord's condition, they also wept.





TEXT 113





hena-kāle āilā purī, bhāratī,--dui-jana



duṅhe dekhi' mahāprabhura ha-ila sambhrama



SYNONYMS



*hena*-kāle-at this time; *āilā*-came; *purī*-Paramānanda Purī; *bhāratī*-Brahmānanda Bhāratī; *dui*-jana-two persons; *duṅhe dekhi'*-seeing both of them; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *ha*-ila-there was; *sambhrama*-respect.



TRANSLATION



At that time, Paramānanda Purī and Brahmānanda Bhāratī arrived. Seeing them, Śrī Caitanya Mahāprabhu became somewhat respectful.





TEXT 114





nipaṭṭa-bāhya ha-ile prabhu duṅhāre vandilā



mahāprabhure dui-jana premāliṅgana kailā



SYNONYMS



*nipaṭṭa*-bāhya-complete external consciousness; *ha*-ile-when there was; *prabhu*-Śrī Caitanya Mahāprabhu; *duṅhāre*-to both of them; *vandilā*-offered prayers; *mahāprabhure*-Śrī Caitanya Mahāprabhu; *dui*-jana-both persons; *prema-āliṅgana kailā*-embraced with love and affection.



TRANSLATION



Śrī Caitanya Mahāprabhu returned to complete external consciousness and immediately offered prayers to them. Then these two elderly gentlemen both embraced the Lord with loving affection.





TEXT 115





prabhu kahe,--'duṅhe kene āilā eta dūre'?



purī-gosāñi kahe,--'tomāra nṛtya dekhibāre'



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *duṅhe*-both of you; *kene*-why; *āilā*-have come; *eta dūre*-so far; *purī*-gosāñi kahe-Purī Gosāñi said; *tomāra nṛtya*-Your dancing; *dekhibāre*-to see.



TRANSLATION



Śrī Caitanya Mahāprabhu said to Purī Gosvāmī and Brahmānanda Bhāratī, "Why have you both come so far?" Purī Gosvāmī replied, "Just to see Your dancing."





TEXT 116





lajjita ha-ilā prabhu purīra vacane



samudra-ghāṭa āilā saba vaiṣṇava-sane



SYNONYMS



*lajjita*-ashamed; *ha*-ilā-became; *prabhu*-Śrī Caitanya Mahāprabhu; *purīra vacane*-by the words of Paramānanda Purī; *samudra*-of the sea; *ghāṭa*-to the bathing place; *āilā*-came; *saba vaiṣṇava*-sane-with all the Vaiṣṇavas.



TRANSLATION



When He heard this, Śrī Caitanya Mahāprabhu was somewhat ashamed. Then He went to bathe in the sea with all the Vaiṣṇavas.





TEXT 117





snāna kari' mahāprabhu gharete āilā



sabā lañā mahā-prasāda bhojana karilā



SYNONYMS



*snāna kari'*-after taking a bath; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *gharete āilā*-returned home; *sabā lañā*-taking everyone with Him; *mahā*-prasāda-remnants of food from Jagannātha; *bhojana karilā*-ate.



TRANSLATION



After bathing in the sea, Śrī Caitanya Mahāprabhu returned to His residence with all the devotees. Then they all lunched on the remnants of food offered to Lord Jagannātha.





TEXT 118





ei ta' kahiluṅ prabhura divyonmāda-bhāva



brahmāo kahite nāre yāhāra prabhāva



SYNONYMS



*ei ta'*-thus; *kahiluṅ*-I have described; *prabhura*-of Śrī Caitanya Mahāprabhu; *divya*-unmāda-bhāva-transcendental ecstatic emotions; *brahmāo*-even Lord Brahmā; *kahite nāre*-cannot speak; *yāhāra*-of which; *prabhāva*-the influence.



TRANSLATION



Thus I have described the transcendental ecstatic emotions of Śrī Caitanya Mahāprabhu. Even Lord Brahmā cannot describe their influence.





TEXT 119





'caṭaka'-giri-gamana-līlā raghunātha-dāsa



'gaurāṅga-stava-kalpavṛkṣe' kariyāchena prakāśa



SYNONYMS



*caṭaka-giri*-the sand hill known as Caṭaka-parvata; *gamana*-of going to; *līlā*-pastime; *raghunātha*-dāsa-Raghunātha dāsa Gosvāmī; *gaurāṅga-stava-kalpa-vṛkṣe*-in the book known as Gaurāṅga-stava-kalpavṛkṣa; *kariyāchena prakāśa*-has described.



TRANSLATION



In his book Gaurāṅga-stava-kalpavṛkṣa, Raghunātha dāsa Gosvāmī has very vividly described Śrī Caitanya Mahāprabhu's pastime of running toward the Caṭaka-parvata sand dune.





TEXT 120





samīpe nīlādreś caṭaka-giri-rājasya kalanād



aye goṣṭhe govardhana-giri-patiṁ lokitum itaḥ



vrajann asmīty uktvā pramada iva dhāvann avadhṛto



gaṇaiḥ svair gaurāṅgo hṛdaya udayan māṁ madayati



SYNONYMS



*samīpe*-near; *nīlādreḥ*-Jagannātha Purī; *caṭaka*-named Caṭaka; *giri-rājasya*-the king of sand hills; *kalanāt*-account of seeing; *aye*-oh; *goṣṭhe*-to the place for pasturing cows; *govardhana*-giri-patim-Govardhana, the king of hills; *lokitum*-to see; *itaḥ*-from here; *vrajan*-going; *asmi*-I am; *iti*-thus; *uktvā*-saying; *pramadaḥ*-maddened; *iva*-as if; *dhāvan*-running; *avadhṛtaḥ*-being followed; *gaṇaiḥ*-by the devotees; *svaiḥ*-own; *gaurāṅgaḥ*-Lord Śrī Caitanya Mahāprabhu; *hṛdaye*-in the heart; *udayan*-awakening; *mām*-me; *madayati*-maddens.



TRANSLATION



"Near Jagannātha Purī was a great sand dune known as Caṭaka-parvata. Seeing that hill, Śrī Caitanya Mahāprabhu said, 'Oh, I shall go to the land of Vraja to see Govardhana Hill.' Then He began running madly toward it, and all the Vaiṣṇavas ran after Him. This scene awakens in my heart and maddens me."



PURPORT



This verse is quoted from the Gaurāṅga-stava-kalpavṛkṣa (8).





TEXT 121





ebe prabhu yata kailā alaukika-līlā



ke varṇite pāre sei mahāprabhura khelā?



SYNONYMS



*ebe*-now; *prabhu*-Śrī Caitanya Mahāprabhu; *yata*-all that; *kailā*-performed; *alaukika*-līlā-uncommon pastimes; *ke*-who; *varṇite pāre*-can describe; *sei*-they; *mahāprabhura khelā*-the play of Śrī Caitanya Mahāprabhu.



TRANSLATION



Who can properly describe all the uncommon pastimes of Śrī Caitanya Mahāprabhu? They are all simply His play.





TEXT 122





saṅkṣepe kahiyā kari dik daraśana



yei ihā śune, pāya kṛṣṇera caraṇa



SYNONYMS



*saṅkṣepe*-in brief; *kahiyā*-describing; *kari dik daraśana*-I show an indication; *yei*-anyone who; *ihā*-this; *śune*-hears; *pāya*-gets; *kṛṣṇera caraṇa*-the shelter of the lotus feet of Lord Kṛṣṇa.



TRANSLATION



I have briefly described them just to give an indication of His transcendental pastimes. Nevertheless, anyone who hears this will certainly attain the shelter of Lord Kṛṣṇa's lotus feet.





TEXT 123





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Fourteenth Chapter, describing Śrī Caitanya Mahāprabhu's transcendental ecstatic emotions and His mistaking Caṭaka-parvata for Govardhana Hill.





Chapter 15



The Transcendental Madness of Lord Śrī Caitanya Mahāprabhu



The following is a summary of the Fifteenth Chapter of *Antya-līlā*. After seeing the upala-bhoga ceremony of Lord Jagannātha, Śrī Caitanya Mahāprabhu once more began to feel ecstatic emotions. When He saw the garden on the beach by the sea, He again thought that He was in Vṛndāvana, and when He began to think of Kṛṣṇa engaging in His different pastimes, transcendental emotions excited Him again. On the night of the rāsa dance, the gopīs, bereaved by Kṛṣṇa's absence, searched for Kṛṣṇa from one forest to another. Śrī Caitanya Mahāprabhu adopted the same transcendental thoughts as the gopīs and was filled with ecstatic emotion. Svarūpa Dāmodara Gosvāmī recited a verse from Gīta-govinda just suitable to the Lord's emotions. Caitanya Mahāprabhu then exhibited the ecstatic transformations known as bhāvodaya, bhāva-sandhi, bhāva-śābalya and so on. The Lord experienced all eight kinds of ecstatic transformations, and He relished them very much.





TEXT 1





durgame kṛṣṇa-bhāvābdhau



nimagnonmagna-cetasā



gaureṇa hariṇā prema-



maryādā bhūri darśitā



SYNONYMS



*durgame*-very difficult to understand; *kṛṣṇa-bhāva-abdhau*-in the ocean of ecstatic love for Kṛṣṇa; *nimagna*-submerged; *unmagna*-cetasā-His heart being absorbed; *gaureṇa*-by Śrī Caitanya Mahāprabhu; *hariṇā*-by the Supreme Personality of Godhead; *prema-maryādā*-the exalted position of transcendental love; *bhūri*-in various ways; *darśitā*-was exhibited.



TRANSLATION



The ocean of ecstatic love for Kṛṣṇa is very difficult to understand, even for such demigods as Lord Brahmā. By enacting His pastimes, Śrī Caitanya Mahāprabhu submerged Himself in that ocean, and His heart was absorbed in that love. Thus He exhibited in various ways the exalted position of transcendental love for Kṛṣṇa.





TEXT 2





jaya jaya śrī-kṛṣṇa-caitanya adhīśvara



jaya nityānanda pūrṇānanda-kalevara



SYNONYMS



*jaya jaya*-all glories; *śrī-kṛṣṇa-caitanya*-to Lord Caitanya Mahāprabhu; *adhīśvara*-the Supreme Personality of Godhead; *jaya*-all glories; *nityānanda*-to Lord Nityānanda; *pūrṇa-ānanda*-filled with transcendental pleasure; *kalevara*-His body.



TRANSLATION



All glories to Śrī Kṛṣṇa Caitanya, the Supreme Personality of Godhead! All glories to Lord Nityānanda, whose body is always filled with transcendental bliss!





TEXT 3





jayādvaitācārya kṛṣṇa-caitanya-priyatama



jaya śrīvāsa-ādi prabhura bhakta-gaṇa



SYNONYMS



*jaya*-all glories; *advaita-ācārya*-to Advaita Ācārya; *kṛṣṇa-caitanya*-to Lord Caitanya Mahāprabhu; *priya-tama*-very dear; *jaya*-all glories; *śrīvāsa-ādi*-headed by Śrīvāsa Ṭhākura; *prabhura*-of Lord Śrī Caitanya Mahāprabhu; *bhakta-gaṇa*-to the devotees.



TRANSLATION



All glories to Śrī Advaita Ācārya, who is very dear to Lord Caitanya! And all glories to the devotees of the Lord, headed by Śrīvāsa Ṭhākura!





TEXT 4





ei-mata mahāprabhu rātri-divase



ātma-sphūrti nāhi kṛṣṇa-bhāvāveśe



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *rātri*-divase-night and day; *ātma*-sphūrti nāhi-forgot Himself; *kṛṣṇa-bhāva-āveśe*-being merged in ecstatic love for Kṛṣṇa.



TRANSLATION



Thus Śrī Caitanya Mahāprabhu forgot Himself throughout the entire day and night, being merged in an ocean of ecstatic love for Kṛṣṇa.





TEXT 5





kabhu bhāve magna, kabhu ardha-bāhya-sphūrti



kabhu bāhya-sphūrti,--tina rīte prabhu-sthiti



SYNONYMS



*kabhu*-sometimes; *bhāve*-in ecstatic emotion; *magna*-merged; *kabhu*-sometimes; *ardha*-half; *bāhya-sphūrti*-in external consciousness; *kabhu*-sometimes; *bāhya-sphūrti*-in full external consciousness; *tina rīte*-in three ways; *prabhu-sthiti*-the situation of the Lord.



TRANSLATION



The Lord would maintain Himself in three kinds of consciousness: sometimes He merged totally in ecstatic emotion, sometimes He was in partial external consciousness and sometimes in full external consciousness.





TEXT 6





snāna, darśana, bhojana deha-svabhāve haya



kumārera cāka yena satata phiraya



SYNONYMS



*snāna*-bathing; *darśana*-visiting the temple; *bhojana*-taking lunch; *deha-svabhāve*-by the nature of the body; *haya*-are; *kumārera cāka*-the potter's wheel; *yena*-as; *satata*-always; *phiraya*-revolves.



TRANSLATION



Actually, Śrī Caitanya Mahāprabhu was always merged in ecstatic emotion, but just as a potter's wheel turns without the potter's touching it, the Lord's bodily activities, like bathing, going to the temple to see Lord Jagannātha, and taking lunch, went on automatically.





TEXT 7





eka-dina karena prabhu jagannātha daraśana



jagannāthe dekhe sākṣāt vrajendra-nandana



SYNONYMS



*eka-dina*-one day; *karena*-does; *prabhu*-Śrī Caitanya Mahāprabhu; *jagannātha*-Lord Jagannātha; *daraśana*-visiting; *jagannāthe*-Lord Jagannātha; *dekhe*-He sees; *sākṣāt*-personally; *vrajendra-nandana*-the son of Mahārāja Nanda.



TRANSLATION



One day, while Śrī Caitanya Mahāprabhu was looking at Lord Jagannātha in the temple, Lord Jagannātha appeared to be personally the son of Nanda Mahārāja, Śrī Kṛṣṇa.





TEXT 8





eka-bāre sphure prabhura kṛṣṇera pañca-guṇa



pañca-guṇe kare pañcendriya ākarṣaṇa



SYNONYMS



*eka*-bāre-at one time; *sphure*-manifest; *prabhura*-of Śrī Caitanya Mahāprabhu; *kṛṣṇera*-of Lord Kṛṣṇa; *pañca*-guṇa-five attributes; *pañca*-guṇe-five attributes; *kare*-do; *pañca-indriya*-of the five senses; *ākarṣaṇa*-attraction.



TRANSLATION



When He realized Lord Jagannātha to be Kṛṣṇa Himself, Śrī Caitanya Mahāprabhu's five senses were immediately absorbed in attraction for the five attributes of Lord Kṛṣṇa.



PURPORT



Śrī Kṛṣṇa's beauty attracted the eyes of Lord Caitanya Mahāprabhu. Kṛṣṇa's singing and the vibration of His flute attracted the Lord's ears, the transcendental fragrance of Kṛṣṇa's lotus feet attracted His nostrils, Kṛṣṇa's transcendental sweetness attracted His tongue, and Kṛṣṇa's bodily touch attracted the Lord's sensation of touch. Thus each of Śrī Caitanya Mahāprabhu's five senses was attracted by one of the five attributes of Lord Kṛṣṇa.





TEXT 9





eka-mana pañca-dike pañca-guṇa ṭāne



ṭānāṭāni prabhura mana haila ageyāne



SYNONYMS



*eka-mana*-one mind; *pañca-dike*-in five directions; *pañca-guṇa*-the five attributes; *ṭāne*-attracted; *ṭānāṭāni*-by a tug-of-war; *prabhura*-of Śrī Caitanya Mahāprabhu; *mana*-the mind; *haila*-became; *ageyāne*-unconscious.



TRANSLATION



Just as in a tug-of-war, the single mind of Lord Caitanya was attracted in five directions by the five transcendental attributes of Lord Kṛṣṇa. Thus the Lord became unconscious.





TEXT 10





hena-kāle īśvarera upala-bhoga sarila



bhakta-gaṇa mahāprabhure ghare lañā āila



SYNONYMS



*hena*-kāle-at this time; *īśvarera*-of Lord Jagannātha; *upala-bhoga*-the upala-bhoga ceremony; *sarila*-was finished; *bhakta-gaṇa*-the devotees; *mahāprabhure*-Śrī Caitanya Mahāprabhu; *ghare*-home; *lañā āila*-brought.



TRANSLATION



Just then, the upala-bhoga ceremony of Lord Jagannātha concluded, and the devotees who had accompanied Lord Caitanya to the temple brought Him back home.





TEXT 11





svarūpa, rāmānanda,--ei dui-jana lañā



vilāpa karena duṅhāra kaṇṭhete dhariyā



SYNONYMS



*svarūpa*-Svarūpa Dāmodara Gosvāmī; *rāmānanda*-Rāmānanda Rāya; *ei dui*-jana-these two personalities; *lañā*-with; *vilāpa karena*-laments; *duṅhāra*-of both; *kaṇṭhete*-the necks; *dhariyā*-holding.



TRANSLATION



That night, Śrī Caitanya Mahāprabhu was attended by Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya. Keeping His hands around their necks, the Lord began to lament.





TEXT 12





kṛṣṇera viyoge rādhāra utkaṇṭhita mana



viśākhāre kahe āpana utkaṇṭhā-kāraṇa



SYNONYMS



*kṛṣṇera*-from Lord Kṛṣṇa; *viyoge*-in separation; *rādhāra*-of Śrīmatī Rādhārāṇī; *utkaṇṭhita*-very agitated; *mana*-mind; *viśākhāre*-to Viśākhā; *kahe*-spoke; *āpana*-own; *utkaṇṭhā-kāraṇa*-the cause of great anxiety and restlessness.



TRANSLATION



When Śrīmatī Rādhārāṇī was very agitated due to feeling great separation from Kṛṣṇa, She spoke a verse to Viśākhā explaining the cause of Her great anxiety and restlessness.





TEXT 13





sei śloka paḍi' āpane kare manastāpa



ślokera artha śunāya duṅhāre kariyā vilāpa



SYNONYMS



*sei śloka*-that verse; *paḍi'*-reciting; *āpane*-personally; *kare*-does; *manaḥ*-tāpa-burning of the mind; *ślokera*-of the verse; *artha*-meaning; *śunāya*-causes to hear; *duṅhāre*-both; *kariyā vilāpa*-lamenting.



TRANSLATION



Reciting that verse, Śrī Caitanya Mahāprabhu expressed His burning emotions. Then, with great lamentation, He explained the verse to Svarūpa Dāmodara and Rāmānanda Rāya.





TEXT 14





saundaryāmṛta-sindhu-bhaṅga-lalanā-cittādri-saṁplāvakaḥ



karṇānandi-sanarma-ramya-vacanaḥ koṭīndu-śītāṅgakaḥ



saurabhyāmṛta-samplavāvṛta-jagat pīyūṣa-ramyādharaḥ



śrī-gopendra-sutaḥ sa karṣati balāt pañcendriyāṇy āli me



SYNONYMS



*saundarya*-His beauty; *amṛta-sindhu*-of the ocean of nectar; *bhaṅga*-by the waves; *lalanā*-of women; *citta*-the hearts; *adri*-hills; *saṁplāvakaḥ*-inundating; *karṇa*-through the ears; *ānandi*-giving pleasure; *sanarma*-joyful; *ramya*-beautiful; *vacanaḥ*-whose voice; *koṭi*-indu-than ten million moons; *śīta*-more cooling; *aṅgakaḥ*-whose body; *saurabhya*-His fragrance; *amṛta*-of nectar; *samplava*-by the inundation; *āvṛta*-covered; *jagat*-the entire universe; *pīyūṣa*-nectar; *ramya*-beautiful; *adharaḥ*-whose lips; *śrī-gopa-indra*-of Nanda Mahārāja; *sutaḥ*-the son; *saḥ*-He; *karṣati*-attracts; *balāt*-by force; *pañca-indriyāṇi*-the five senses; *āli*-O dear friend; *me*-My.



TRANSLATION



Śrī Caitanya Mahāprabhu said:" 'Though the hearts of the gopīs are like high-standing hills, they are inundated by the waves of the nectarean ocean of Kṛṣṇa's beauty. His sweet voice enters their ears and gives them transcendental bliss. The touch of His body is cooler than millions and millions of moons together, and the nectar of His bodily fragrance overfloods the entire world. O My dear friend, that Kṛṣṇa, who is the son of Nanda Mahārāja and whose lips are exactly like nectar, is attracting My five senses by force.'



PURPORT



This verse is found in Govinda-līlāmṛta (8.3).





TEXT 15





kṛṣṇa-rūpa-śabda-sparśa, saurabhya-adhara-rasa,



yāra mādhurya kahana nā yāya



dekhi' lobhe pañca-jana, eka aśva--mora mana,



caḍi' pañca pāṅca-dike dhāya



SYNONYMS



*kṛṣṇa*-of Lord Kṛṣṇa; *rūpa*-beauty; *śabda*-sound; *sparśa*-touch; *saurabhya*-fragrance; *adhara*-of lips; *rasa*-taste; *yāra*-whose; *mādhurya*-sweetness; *kahana*-describing; *nā yāya*-is not possible; *dekhi'*-seeing; *lobhe*-in greed; *pañca*-jana-five men; *eka*-one; *aśva*-horse; *mora*-My; *mana*-mind; *caḍi'*-riding on; *pañca*-all five; *pāṅca-dike*-in five directions; *dhāya*-run.



TRANSLATION



"Lord Śrī Kṛṣṇa's beauty, the sound of His words and the vibration of His flute, His touch, His fragrance and the taste of His lips are full of an indescribable sweetness. When all these features attract My five senses at once, My senses all ride together on the single horse of My mind but want to go in five different directions.





TEXT 16





sakhi he, śuna mora duḥkhera kāraṇa



mora pañcendriya-gaṇa, mahā-lampaṭa dasyu-gaṇa,



sabe kahe,--hara' para-dhana



SYNONYMS



*sakhi*-My dear friend; *he*-O; *śuna*-please hear; *mora*-My; *duḥkhera kāraṇa*-the cause of unhappiness; *mora*-My; *pañca*-indriya-gaṇa-five senses of perception; *mahā*-very; *lampaṭa*-extravagant; *dasyu*-gaṇa-rogues; *sabe kahe*-they all say; *hara'*-plunder; *para*-dhana-another's property.



TRANSLATION



"O My dear friend, please hear the cause of My misery. My five senses are actually extravagant rogues. They know very well that Kṛṣṇa is the Supreme Personality of Godhead, but they still want to plunder Kṛṣṇa's property.





TEXT 17





eka aśva eka-kṣaṇe, pāṅca pāṅca dike ṭāne,



eka mana kon dike yāya?



eka-kāle sabe ṭāne, gela ghoḍāra parāṇe,



ei duḥkha sahana nā yāya



SYNONYMS



*eka*-one; *aśva*-horse; *eka*-kṣaṇe-at one time; *pāṅca*-five men; *pāṅca dike*-in five directions; *ṭāne*-pull; *eka*-one; *mana*-mind; *kon dike*-in what direction; *yāya*-will go; *eka*-kāle-at one time; *sabe*-all; *ṭāne*-pull; *gela*-will go; *ghoḍāra*-of the horse; *parāṇe*-life; *ei*-this; *duḥkha*-unhappiness; *sahana*-tolerating; *nā yāya*-is not possible.



TRANSLATION



"My mind is just like a single horse being ridden by the five senses of perception, headed by sight. Each sense wants to ride that horse, and thus they pull My mind in five directions simultaneously. In what direction will it go? If they all pull at one time, certainly the horse will lose its life. How can I tolerate this atrocity?





TEXT 18





indriye nā kari roṣa, iṅhā-sabāra kāhāṅ doṣa,



kṛṣṇa-rūpādira mahā ākarṣaṇa



rūpādi pāṅca pāṅce ṭāne, gela ghoḍāra parāṇe,



mora dehe nā rahe jīvana



SYNONYMS



*indriye*-at the senses; *nā*-not; *kari roṣa*-I can be angry; *iṅhā-sabāra*-of all of them; *kāhāṅ*-where; *doṣa*-fault; *kṛṣṇa-rūpa-ādira*-of Lord Kṛṣṇa's beauty, sounds, touch, fragrance and taste; *mahā*-very great; *ākarṣaṇa*-attraction; *rūpa-ādi*-the beauty and so on; *pāṅca*-five; *pāṅce*-the five senses; *ṭāne*-drag; *gela*-is going away; *ghoḍāra*-of the horse; *parāṇe*-life; *mora*-My; *dehe*-in the body; *nā*-not; *rahe*-remains; *jīvana*-life.



TRANSLATION



"My dear friend, if you say, 'Just try to control Your senses,' what shall I say? I cannot become angry at My senses. Is it their fault? Kṛṣṇa's beauty, sounds, touch, fragrance and taste are by nature extremely attractive. These five features are attracting My senses, and each wants to drag My mind in a different direction. Thus the life of My mind is in great danger, just like a horse ridden in five directions at once. Thus I am also in danger of dying.





TEXT 19





kṛṣṇa-rūpāmṛta-sindhu, tāhāra taraṅga-bindu,



eka-bindu jagat ḍubāya



trijagate yata nārī, tāra citta-ucca-giri,



tāhā ḍubāi āge uṭhi' dhāya



SYNONYMS



*kṛṣṇa-rūpa*-of Kṛṣṇa's transcendental beauty; *amṛta-sindhu*-the ocean of nectar; *tāhāra*-of that; *taraṅga-bindu*-a drop of a wave; *eka-bindu*-one drop; *jagat*-the whole world; *ḍubāya*-can flood; *tri-jagate*-in the three worlds; *yata nārī*-all women; *tāra citta*-their consciousness; *ucca*-giri-high hills; *tāhā*-that; *ḍubāi*-drowning; *āge*-forward; *uṭhi'*-raising; *dhāya*-runs.



TRANSLATION



"The consciousness of each woman within the three worlds is certainly like a high hill, but the sweetness of Kṛṣṇa's beauty is like an ocean. Even a drop of water from that ocean can flood the entire world and submerge all the high hills of consciousness.





TEXT 20





kṛṣṇera vacana-mādhurī, nānā-rasa-narma-dhārī,



tāra anyāya kathana nā yāya



jagatera nārīra kāṇe, mādhurī-guṇe bāndhi' ṭāne,



ṭānāṭāni kāṇera prāṇa yāya



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *vacana-mādhurī*-the sweetness of speaking; *nānā*-various; *rasa*-narma-dhārī-full of joking words; *tāra*-of that; *anyāya*-atrocities; *kathana*-description; *nā yāya*-cannot be made; *jagatera*-of the world; *nārīra*-of women; *kāṇe*-in the ear; *mādhurī-guṇe*-to the attributes of sweetness; *bāndhi'*-binding; *ṭāne*-pulls; *ṭānāṭāni*-tug-of-war; *kāṇera*-of the ear; *prāṇa yāya*-the life departs.



TRANSLATION



"The sweetness of Kṛṣṇa's joking words plays indescribable havoc with the hearts of all women. His words bind a woman's ear to the qualities of their sweetness. Thus there is a tug-of-war, and the life of the ear departs.





TEXT 21





kṛṣṇa-aṅga suśītala, ki kahimu tāra bala,



chaṭāya jine koṭīndu-candana



saśaila nārīra vakṣa, tāhā ākarṣite dakṣa,



ākarṣaye nārī-gaṇa-mana



SYNONYMS



*kṛṣṇa-aṅga*-the body of Kṛṣṇa; *su-śītala*-very cool; *ki kahimu*-what shall I say; *tāra*-of that; *bala*-the strength; *chaṭāya*-by the rays; *jine*-surpasses; *koṭi*-indu-millions upon millions of moons; *candana*-sandalwood pulp; *sa-śaila*-like raised hills; *nārīra*-of a woman; *vakṣa*-breasts; *tāhā*-that; *ākarṣite*-to attract; *dakṣa*-very expert; *ākarṣaye*-attracts; *nārī-gaṇa-mana*-the minds of all women.



TRANSLATION



"Kṛṣṇa's transcendental body is so cool that it cannot be compared even to sandalwood pulp or to millions upon millions of moons. It expertly attracts the breasts of all women, which resemble high hills. Indeed, the transcendental body of Kṛṣṇa attracts the minds of all women within the three worlds.





TEXT 22





kṛṣṇāṅga--saurabhya-bhara, mṛga-mada-mada-hara,



nīlotpalera hare garva-dhana



jagat-nārīra nāsā, tāra bhitara pāte vāsā,



nārī-gaṇe kare ākarṣaṇa



SYNONYMS



*kṛṣṇa-aṅga*-the body of Kṛṣṇa; *saurabhya*-bhara-full of fragrance; *mṛga-mada*-of musk; *mada*-hara-intoxicating power; *nīlotpalera*-of the bluish lotus flower; *hare*-takes away; *garva-dhana*-the pride of the treasure; *jagat-nārīra*-of the women in the world; *nāsā*-nostrils; *tāra bhitara*-within them; *pāte vāsā*-constructs a residence; *nārī*-gaṇe-women; *kare ākarṣaṇa*-attracts.



TRANSLATION



"The fragrance of Kṛṣṇa's body is more maddening than the aroma of musk, and it surpasses the fragrance of the bluish lotus flower. It enters the nostrils of all the women of the world and, making a nest there, thus attracts them.





TEXT 23





kṛṣṇera adharāmṛta, tāte karpūra manda-smita,



sva-mādhurye hare nārīra mana



anyatra chāḍāya lobha, nā pāile mane kṣobha,



vraja-nārī-gaṇera mūla-dhana"



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *adhara-amṛta*-the sweetness of the lips; *tāte*-with that; *karpūra*-camphor; *manda*-smita-gentle smile; *sva-mādhurye*-by His sweetness; *hare*-attracts; *nārīra mana*-the minds of all women; *anyatra*-anywhere else; *chāḍāya*-vanquishes; *lobha*-greed; *nā pāile*-without getting; *mane*-in the mind; *kṣobha*-great agitation; *vraja-nārī-gaṇera*-of all the gopīs of Vṛndāvana; *mūla*-dhana-wealth.



TRANSLATION



"Kṛṣṇa's lips are so sweet when combined with the camphor of His gentle smile that they attract the minds of all women, forcing them to give up all other attractions. If the sweetness of Kṛṣṇa's smile is unobtainable, great mental difficulties and lamentation result. That sweetness is the only wealth of the gopīs of Vṛndāvana."





TEXT 24





eta kahi' gaurahari, dui-janāra kaṇṭha dhari',



kahe,--'śuna, svarūpa-rāmarāya



kāhāṅ karoṅ, kāhāṅ yāṅa, kāhāṅ gele kṛṣṇa pāṅa,



duṅhe more kaha se upāya'



SYNONYMS



*eta kahi'*-saying this; *gaurahari*-Śrī Caitanya Mahāprabhu; *dui-janāra*-of the two persons; *kaṇṭha dhari'*-catching the necks; *kahe*-said; *śuna*-please hear; *svarūpa*-rāma-rāya-Svarūpa Dāmodara and Rāmānanda Rāya; *kāhāṅ karoṅ*-what shall I do; *kāhāṅ yāṅa*-where shall I go; *kāhāṅ gele*-going where; *kṛṣṇa pāṅa*-I can get Kṛṣṇa; *duṅhe*-both of you; *more*-unto Me; *kaha*-please say; *se upāya*-such a means.



TRANSLATION



After speaking in this way, Śrī Caitanya Mahāprabhu caught hold of the necks of Rāmānanda Rāya and Svarūpa Dāmodara. Then the Lord said, "My dear friends, please listen to Me. What shall I do? Where shall I go? Where can I go to get Kṛṣṇa? Please, both of you, tell Me how I can find Him."





TEXT 25





ei-mata gaura-prabhu prati dine-dine



vilāpa karena svarūpa-rāmānanda-sane



SYNONYMS



*ei-mata*-in this way; *gaura-prabhu*-Śrī Caitanya Mahāprabhu; *prati dine*-dine-day after day; *vilāpa karena*-laments; *svarūpa-rāmānanda-sane*-in the company of Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya.



TRANSLATION



Thus absorbed in transcendental pain, Śrī Caitanya Mahāprabhu lamented day after day in the company of Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya.





TEXT 26





sei dui-jana prabhure kare āśvāsana



svarūpa gāya, rāya kare śloka paṭhana



SYNONYMS



*sei*-those; *dui*-jana-two persons; *prabhure*-to Śrī Caitanya Mahāprabhu; *kare*-do; *āśvāsana*-pacification; *svarūpa gāya*-Svarūpa Dāmodara sings; *rāya*-Rāmānanda Rāya; *kare*-does; *śloka paṭhana*-recitation of verses.



TRANSLATION



Svarūpa Dāmodara Gosvāmī would sing appropriate songs, and Rāmānanda Rāya would recite suitable verses to enhance the ecstatic mood of the Lord. In this way they were able to pacify Him.





TEXT 27





karṇāmṛta, vidyāpati, śrī-gīta-govinda



ihāra śloka-gīte prabhura karāya ānanda



SYNONYMS



*karṇāmṛta*-the book Kṛṣṇa-karṇāmṛta; *vidyāpati*-the author Vidyāpati; *śri-gīta-govinda*-the book Śrī Gīta-govinda by Jayadeva Gosvāmī; *ihāra*-of these; *śloka*-gīte-verses and songs; *prabhura*-for Śrī Caitanya Mahāprabhu; *karāya*-create; *ānanda*-happiness.



TRANSLATION



The Lord especially liked to hear Bilvamaṅgala Ṭhākura's Kṛṣṇa-karṇāmṛta, the poetry of Vidyāpati and Śrī Gīta-govinda by Jayadeva Gosvāmī. Śrī Caitanya Mahāprabhu felt great pleasure in His heart when His associates chanted verses from these books.





TEXT 28





eka-dina mahāprabhu samudra-tīre yāite



puṣpera udyāna tathā dekhena ācambite



SYNONYMS



*eka-dina*-one day; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *samudra-tīre*-to the seashore; *yāite*-while going; *puṣpera udyāna*-a flower garden; *tathā*-there; *dekhena*-sees; *ācambite*-suddenly.



TRANSLATION



One day, while going to the beach by the sea, Śrī Caitanya Mahāprabhu suddenly saw a flower garden.





TEXT 29





vṛndāvana-bhrame tāhāṅ paśilā dhāñā



premāveśe bule tāhāṅ kṛṣṇa anveṣiyā



SYNONYMS



*vṛndāvana*-bhrame-taking it for Vṛndāvana; *tāhāṅ*-there; *paśilā*-entered; *dhāñā*-running; *prema-āveśe*-in ecstatic love of Kṛṣṇa; *bule*-wanders; *tāhāṅ*-there; *kṛṣṇa*-Lord Kṛṣṇa; *anveṣiyā*-searching for.



TRANSLATION



Lord Caitanya mistook that garden for Vṛndāvana and very quickly entered it. Absorbed in ecstatic love of Kṛṣṇa, He wandered throughout the garden, searching for Him.





TEXT 30





rāse rādhā lañā kṛṣṇa antardhāna kailā



pāche sakhī-gaṇa yaiche cāhi' beḍāilā



SYNONYMS



*rāse*-in the rāsa dance; rādhā-Śrīmatī Rādhārāṇī; *lañā*-taking; *kṛṣṇa*-Lord Kṛṣṇa; *antardhāna kailā*-disappeared; *pāche*-afterward; *sakhī-gaṇa*-all the gopīs; *yaiche*-as; *cāhi'*-looking; *beḍāilā*-wandered.



TRANSLATION



After Kṛṣṇa disappeared with Rādhārāṇī during the rāsa dance, the gopīs wandered in the forest looking for Him. In the same way, Śrī Caitanya Mahāprabhu wandered in that garden by the sea.





TEXT 31





sei bhāvāveśe prabhu prati-taru-latā



śloka paḍi' paḍi' cāhi' bule yathā tathā



SYNONYMS



*sei*-that; *bhāva-āveśe*-in ecstasy; *prabhu*-Lord Caitanya Mahāprabhu; *prati*-taru-latā-each tree and creeper; *śloka paḍi' paḍi'*-reciting verses; *cāhi'*-inquiring; *bule*-wanders; *yathā tathā*-here and there.



TRANSLATION



Absorbed in the ecstatic mood of the gopīs, Śrī Caitanya Mahāprabhu wandered here and there. He began to inquire after Kṛṣṇa by quoting verses to all the trees and creepers.



PURPORT



Śrī Caitanya Mahāprabhu then quoted the following three verses from *Śrīmad-Bhāgavatam* (10.30.9,7,8).





TEXT 32





cūta-priyāla-panasāsana-kovidāra-



jambv-arka-bilva-bakulāmra-kadamba-nīpāḥ



ye 'nye parārtha-bhavakā yamunopakūlāḥ



śaṁsantu kṛṣṇa-padavīṁ rahitātmanāṁ naḥ



SYNONYMS



*cūta*-O cūta tree (a kind of mango tree); *priyāla*-O priyāla tree; *panasa*-O jackfruit tree; *āsana*-O āsana tree; *kovidāra*-O kovidāra tree; *jambu*-O jambu tree; *arka*-O arka tree; *bilva*-O belfruit tree; *bakula*-O bakula tree; *āmra*-O mango tree; *kadamba*-O kadamba tree; *nīpāḥ*-O nīpa tree; *ye*-which; *anye*-others; *para-artha-bhavakāḥ*-very beneficial to others; *yamunā*-upakūlāḥ-on the bank of the Yamunā; *śaṁsantu*-please tell; *kṛṣṇa*-padavīm-where Kṛṣṇa has gone; *rahita-ātmanām*-who have lost our minds; *naḥ*-us.



TRANSLATION



"(The gopīs said:) 'O cūta tree, priyāla tree, pasana, āsana and kovidāra! O jambu tree, O arka tree, O bel, bakula and mango! O kadamba tree, O nīpa tree and all other trees living on the bank of the Yamunā for the welfare of others, please let us know where Kṛṣṇa has gone. We have lost our minds and are almost dead.





TEXT 33





kaccit tulasi kalyāṇi



govinda-caraṇa-priye



saha tvāli-kulair bibhrad



dṛṣṭas te 'ti-priyo 'cyutaḥ



SYNONYMS



*kaccit*-whether; *tulasi*-O tulasī plant; *kalyāṇi*-all-auspicious; *govinda-caraṇa*-to Govinda's lotus feet; *priye*-very dear; *saha*-with; *tvā*-you; *ali*-kulaiḥ-bumblebees; *bibhrat*-bearing; *dṛṣṭaḥ*-has been seen; *te*-your; *ati-priyaḥ*-very dear; *acyutaḥ*-Lord Kṛṣṇa.



TRANSLATION



" 'O all-auspicious tulasī plant, you are very dear to Govinda's lotus feet, and He is very dear to you. Have you seen Kṛṣṇa walking here wearing a garland of your leaves, surrounded by a swarm of bumblebees?





TEXT 34





mālaty adarśi vaḥ kaccin



mallike jāti yūthike



prītiṁ vo janayan yātaḥ



kara-sparśena mādhavaḥ



SYNONYMS



*mālati*-O plant of mālatī flowers; *adarśi*-was seen; *vaḥ*-by you; *kaccit*-whether; *mallike*-O plant of mallikā flowers; *jāti*-O plant of jātī flowers; *yūthike*-O plant of yūthikā flowers; *prītim*-pleasure; *vaḥ*-your; *janayan*-creating; *yātaḥ*-passed by; *kara-sparśena*-by the touch of His hand; *mādhavaḥ*-Śrī Kṛṣṇa.



TRANSLATION



" 'O plants of mālatī flowers, mallikā flowers, jātī and yūthikā flowers, have you seen Kṛṣṇa passing this way, touching you with His hand to give you pleasure?' "





TEXT 35





āmra, panasa, piyāla, jambu, kovidāra



tīrtha-vāsī sabe, kara para-upakāra



SYNONYMS



*āmra*-O mango tree; *panasa*-O jackfruit tree; *piyāla*-O piyāla tree; *jambu*-O jambu tree; *kovidāra*-O kovidāra tree; *tīrtha*-vāsī-inhabitants of a holy place; *sabe*-all; *kara*-please do; *para*-upakāra-others' benefit.



TRANSLATION



Śrī Caitanya Mahāprabhu continued: " 'O mango tree, O jackfruit tree, O piyāla, jambu and kovidāra trees, you are all inhabitants of a holy place. Therefore kindly act for the welfare of others.





TEXT 36





kṛṣṇa tomāra ihāṅ āilā, pāilā daraśana?



kṛṣṇera uddeśa kahi' rākhaha jīvana



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *tomāra*-your; *ihāṅ*-here; *āilā*-came; *pāilā daraśana*-you have seen; *kṛṣṇera*-of Lord Kṛṣṇa; *uddeśa*-the direction; *kahi'*-by telling; *rākhaha jīvana*-kindly save our lives.



TRANSLATION



" 'Have you seen Kṛṣṇa coming this way? Kindly tell us which way He has gone and save our lives.'





TEXT 37





uttara nā pāñā punaḥ kare anumāna



ei saba--puruṣa-jāti, kṛṣṇera sakhāra samāna



SYNONYMS



*uttara*-answer; *nā*-not; *pāñā*-getting; *punaḥ*-again; *kare*-do; *anumāna*-guess; *ei saba*-all these; *puruṣa*-jāti-belonging to the male class; *kṛṣṇera*-of Kṛṣṇa; *sakhāra samāna*-as good as friends.



TRANSLATION



"When the trees did not reply, the gopīs guessed,'Since all of these trees belong to the male class, all of them must be friends of Kṛṣṇa.





TEXT 38





e kene kahibe kṛṣṇera uddeśa āmāya?



e--strī-jāti latā, āmāra sakhī-prāya



SYNONYMS



*e*-these; *kene*-why; *kahibe*-will say; *kṛṣṇera*-of Lord Kṛṣṇa; *uddeśa*-direction; *āmāya*-to us; *e*-these; *strī*-jāti-belonging to the class of women; *latā*-creepers; *āmāra*-our; *sakhī*-prāya-like friends.



TRANSLATION



" 'Why should the trees tell us where Kṛṣṇa has gone? Let us rather inquire from the creepers; they are female and therefore are like friends to us.





TEXT 39





avaśya kahibe,--pāñāche kṛṣṇera darśane



eta anumāni' puche tulasy-ādi-gaṇe



SYNONYMS



*avaśya*-certainly; *kahibe*-they will say; *pāñāche*-they have gotten; *kṛṣṇera*-of Lord Kṛṣṇa; *darśane*-audience; *eta*-this; *anumāni'*-guessing; *puche*-inquire from; *tulasī-ādi-gaṇe*-the plants and creepers, headed by the tulasī plant.



TRANSLATION



" 'They will certainly tell us where Kṛṣṇa has gone, since they have seen Him personally.' Guessing in this way, the gopīs inquired from the plants and creepers, headed by tulasī.





TEXT 40





"tulasi, mālati, yūthi, mādhavi, mallike



tomāra priya kṛṣṇa āilā tomāra antike?



SYNONYMS



*tulasi*-O tulasī; *mālati*-O mālatī; *yūthi*-O yūthī; *mādhavi*-O mādhavī; *mallike*-O mallikā; *tomāra*-your; *priya*-very dear; *kṛṣṇa*-Lord Kṛṣṇa; *āilā*-came; *tomāra antike*-near you.



TRANSLATION



" 'O tulasī! O mālatī! O yūthī, mādhavī and mallikā! Kṛṣṇa is very dear to you. Therefore He must have come near you.





TEXT 41





tumi-saba--hao āmāra sakhīra samāna



kṛṣṇoddeśa kahi' sabe rākhaha parāṇa"



SYNONYMS



*tumi-saba*-all of you; *hao*-are; *āmāra*-our; *sakhīra*-dear friends; *samāna*-equal to; *kṛṣṇa-uddeśa*-the direction in which Kṛṣṇa has gone; *kahi'*-speaking; *sabe*-all of you; *rākhaha parāṇa*-save our lives.



TRANSLATION



" 'You are all just like dear friends to us. Kindly tell us which way Kṛṣṇa has gone and save our lives.'





TEXT 42





uttara nā pāñā punaḥ bhāvena antare



'eha--kṛṣṇa-dāsī, bhaye nā kahe āmāre'



SYNONYMS



*uttara*-reply; *nā*-not; *pāñā*-getting; *punaḥ*-again; *bhāvena*-think; *antare*-within their minds; *eha*-these; *kṛṣṇa*-dāsī-maidservants of Kṛṣṇa; *bhaye*-out of fear; *nā kahe*-do not speak; *āmāre*-to us.



TRANSLATION



"When they still received no reply, the gopīs thought, 'These plants are all Kṛṣṇa's maidservants, and out of fear they will not speak to us.'





TEXT 43





āge mṛgī-gaṇa dekhi' kṛṣṇāṅga-gandha pāñā



tāra mukha dekhi' puchena nirṇaya kariyā



SYNONYMS



*āge*-in front; *mṛgī-gaṇa*-the deer; *dekhi'*-seeing; *kṛṣṇa-aṅga-gandha*-the aroma of Kṛṣṇa's body; *pāñā*-getting; *tāra mukha*-their faces; *dekhi'*-seeing; *puchena*-inquire; *nirṇaya kariyā*-making certain.



TRANSLATION



"The gopīs then came upon a group of she-deer. Smelling the aroma of Kṛṣṇa's body and seeing the faces of the deer, the gopīs inquired from them to ascertain if Kṛṣṇa was nearby.





TEXT 44





apy eṇa-patny upagataḥ priyayeha gātrais



tanvan dṛśāṁ sakhi sunirvṛtim acyuto vaḥ



kāntāṅga-saṅga-kuca-kuṅkuma-rañjitāyāḥ



kunda-srajaḥ kula-pater iha vāti gandhaḥ



SYNONYMS



*api*-whether; *eṇa-patnī*-O she-deer; *upagataḥ*-has come; *priyayā*-along with His dearmost companion; *iha*-here; *gātraiḥ*-by the bodily limbs; *tanvan*-increasing; *dṛśām*-of the eyes; *sakhi*-O my dear friend; *su*-nirvṛtim-happiness; *acyutaḥ*-Kṛṣṇa; *vaḥ*-of all of you; *kānta*-aṅga-with the body of the beloved; *saṅga*-by association; *kuca*-kuṅkuma-with kuṅkuma powder from the breasts; *rañjitāyāḥ*-colored; *kunda-srajaḥ*-of the garland of kunda flowers; *kula-pateḥ*-of Kṛṣṇa; *iha*-here; *vāti*-flows; *gandhaḥ*-the fragrance.



TRANSLATION



" 'O wife of the deer, Lord Kṛṣṇa has been embracing His beloved, and thus the kuṅkuma powder on Her raised breasts has covered His garland of kunda flowers. The fragrance of this garland is flowing here. O my dear friend, have you seen Kṛṣṇa passing this way with His dearmost companion, increasing the pleasure of the eyes of all of you?'



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (10.30.11).





TEXT 45





"kaha, mṛgi, rādhā-saha śrī-kṛṣṇa sarvathā



tomāya sukha dite āilā? nāhika anyathā



SYNONYMS



*kaha*-please say; *mṛgi*-O she-deer; *rādhā*-saha-with Śrīmatī Rādhārāṇī; *śrī-kṛṣṇa*-Lord Śrī Kṛṣṇa; *sarvathā*-in all respects; *tomāya*-to you; *sukha dite*-to give pleasure; *āilā*-did come; *nāhika anyathā*-it is certain.



TRANSLATION



" 'O dear doe, Śrī Kṛṣṇa is always very pleased to give you pleasure. Kindly inform us whether He passed this way in the company of Śrīmatī Rādhārāṇī. We think They must certainly have come this way.





TEXT 46





rādhā-priya-sakhī āmarā, nahi bahiraṅga



dūra haite jāni tāra yaiche aṅga-gandha



SYNONYMS



*rādhā*-of Śrīmatī Rādhārāṇī; *priya-sakhī*-very dear friends; *āmarā*-we; *nahi bahiraṅga*-are not outsiders; *dūra haite*-from a distance; *jāni*-we know; *tāra*-of Lord Kṛṣṇa; *yaiche*-as; *aṅga*-gandha-bodily fragrance.



TRANSLATION



" 'We are not outsiders. Being very dear friends of Śrīmatī Rādhārāṇī, we can perceive the bodily fragrance of Kṛṣṇa from a distance.





TEXT 47





rādhā-aṅga-saṅge kuca-kuṅkuma-bhūṣita



kṛṣṇa-kunda-mālā-gandhe vāyu--suvāsita



SYNONYMS



*rādhā-aṅga*-the body of Śrīmatī Rādhārāṇī; *saṅge*-by embracing; *kuca*-kuṅkuma-with the kuṅkuma from the breasts; *bhūṣita*-decorated; *kṛṣṇa*-of Lord Kṛṣṇa; *kunda-mālā*-of the garland of kunda flowers; *gandhe*-by the fragrance; *vāyu*-the air; *su*-vāsita-aromatic.



TRANSLATION



" 'Kṛṣṇa has been embracing Śrīmatī Rādhārāṇī, and the kuṅkuma powder on Her breasts has mixed with the garland of kunda flowers decorating His body. The fragrance of the garland has scented the entire atmosphere.





TEXT 48





kṛṣṇa ihāṅ chāḍi' gelā, ihoṅ--virahiṇī



kibā uttara dibe ei--nā śune kāhinī"



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *ihāṅ*-here; *chāḍi' gelā*-has left; *ihoṅ*-the deer; *virahiṇī*-feeling separation; *kibā*-what; *uttara*-reply; *dibe*-will they give; *ei*-these; *nā śune*-do not hear; *kāhinī*-our words.



TRANSLATION



" 'Lord Kṛṣṇa has left this place, and therefore the deer are feeling separation. They do not hear our words; therefore how can they reply?'





TEXT 49





āge vṛkṣa-gaṇa dekhe puṣpa-phala-bhare



śākhā saba paḍiyāche pṛthivī-upare



SYNONYMS



*āge*-in front; *vṛkṣa-gaṇa*-the trees; *dekhe*-see; *puṣpa*-phala-bhare -because of the heavy burden of flowers and fruits; *śākhā saba*-all the branches; *paḍiyāche*-have bent down; *pṛthivī-upare*-to the ground.



TRANSLATION



"The gopīs then came upon many trees so laden with fruits and flowers that their branches bent down to the ground.





TEXT 50





kṛṣṇe dekhi' ei saba karena namaskāra



kṛṣṇa-gamana puche tāre kariyā nirdhāra



SYNONYMS



*kṛṣṇe dekhi'*-seeing Kṛṣṇa; *ei*-these; *saba*-all; *karena namaskāra*-offer respectful obeisances; *kṛṣṇa-gamana*-the passing of Kṛṣṇa; *puche*-inquire; *tāre*-from them; *kariyā nirdhāra*-making certain.



TRANSLATION



"The gopīs thought that because all the trees must have seen Kṛṣṇa pass by they were offering respectful obeisances to Him. To be certain, the gopīs inquired from the trees.





TEXT 51





bāhuṁ priyāṁsa upadhāya gṛhīta-padmo



rāmānujas tulasikāli-kulair madāndhaiḥ



anvīyamāna iha vas taravaḥ praṇāmaṁ



kiṁvābhinandati caran praṇayāvalokaiḥ



SYNONYMS



*bāhum*-arm; *priyā*-aṁse-on the shoulder of His beloved; *upadhāya*-placing; *gṛhīta*-having taken; *padmaḥ*-a lotus flower; *rāma-anujaḥ*-Lord Balarāma's younger brother (Kṛṣṇa); *tulasikā*-because of the garland of tulasī flowers; *ali-kulaiḥ*-by bumblebees; *mada*-andhaiḥ-blinded by the fragrance; *anvīyamānaḥ*-being followed; *iha*-here; *vaḥ*-of you; *taravaḥ*-O trees; *praṇāmam*-the obeisances; *kiṁvā*-whether; *abhinandati*-welcomes; *caran*-while passing; *praṇaya*-avalokaiḥ-with glances of love.



TRANSLATION



" 'O trees, kindly tell us whether Balarāma's younger brother, Kṛṣṇa, welcomed your obeisances with loving glances as He passed this way, resting one hand on the shoulder of Śrīmatī Rādhārāṇī, holding a lotus flower in the other, and being followed by a swarm of bumblebees maddened by the fragrance of tulasī leaves.'



PURPORT



This verse is quoted from *Śrīmad-Bhāgavatam* (10.30.12).





TEXT 52





priyā-mukhe bhṛṅga paḍe, tāhā nivārite



līlā-padma cālāite haila anya-citte



SYNONYMS



*priyā*-mukhe-on His beloved's face; *bhṛṅga*-the bumblebees; *paḍe*-fall; *tāhā*-that; *nivārite*-to prevent; *līlā*-the pastimes; *padma*-the lotus flower; *cālāite*-causing to move; *haila*-was; *anya*-citte-diverted in the mind.



TRANSLATION



" 'To stop the bumblebees from landing on the face of His beloved, He whisked them away with the lotus flower in His hand, and thus His mind was slightly diverted.





TEXT 53





tomāra praṇāme ki kairāchena avadhāna?



kibā nāhi karena, kaha vacana-pramāṇa



SYNONYMS



*tomāra*-your; *praṇāme*-to the obeisances; *ki*-whether; *kairāchena*-has given; *avadhāna*-attention; *kibā*-or; *nāhi karena*-did not do so; *kaha*-kindly speak; *vacana*-words; *pramāṇa*-evidence.



TRANSLATION



" 'Did He or did He not pay attention while You offered Him obeisances? Kindly give evidence supporting your words.





TEXT 54





kṛṣṇera viyoge ei sevaka duḥkhita



kibā uttara dibe? ihāra nāhika samvit"



SYNONYMS



*kṛṣṇera viyoge*-by separation from Kṛṣṇa; *ei*-these; *sevaka*-servants; *duḥkhita*-very unhappy; *kibā*-what; *uttara*-reply; *dibe*-will they give; *ihāra*-of these; *nāhika*-there's not; *samvit*-consciousness.



TRANSLATION



" 'Separation from Kṛṣṇa has made these servants very unhappy. Having lost consciousness, how can they answer us?'





TEXT 55





eta bali' āge cale yamunāra kūle



dekhe,--tāhāṅ kṛṣṇa haya kadambera tale



SYNONYMS



*eta bali'*-saying this; *āge cale*-go forward; *yamunāra kūle*-onto the beach by the Yamunā; *dekhe*-they see; *tāhāṅ*-there; *kṛṣṇa*-Lord Kṛṣṇa; *haya*-is present; *kadambera tale*-underneath a kadamba tree.



TRANSLATION



"Saying this, the gopīs stepped onto the beach by the Yamunā River. There they saw Lord Kṛṣṇa beneath a kadamba tree.





TEXT 56





koṭi-manmatha-mohana muralī-vadana



apāra saundarye hare jagan-netra-mana



SYNONYMS



*koṭi*-ten million; *manmatha*-Cupids; *mohana*-enchanting; *muralī*-vadana-with His flute to His lips; *apāra*-unlimited; *saundarye*-by the beauty; *hare*-enchants; *jagat*-of the whole world; *netra-mana*-the eyes and mind.



TRANSLATION



"Standing there with His flute to His lips, Kṛṣṇa, who enchants millions upon millions of Cupids, attracted the eyes and minds of all the world with His unlimited beauty."





TEXT 57





saundarya dekhiyā bhūme paḍe mūrcchā pāñā



hena-kāle svarūpādi mililā āsiyā



SYNONYMS



*saundarya*-beauty; *dekhiyā*-seeing; *bhūme*-on the ground; *paḍe*-fell; *mūrcchā pāñā*-becoming unconscious; *hena*-kāle-at that time; *svarūpa-ādi*-the devotees, headed by Svarūpa Dāmodara Gosvāmī; *mililā āsiyā*-came there and met.



TRANSLATION



When Śrī Caitanya Mahāprabhu saw the transcendental beauty of Kṛṣṇa, He fell down on the ground unconscious. At that time, all the devotees, headed by Svarūpa Dāmodara Gosvāmī, joined Him in the garden.





TEXT 58





pūrvavat sarvāṅge sāttvika-bhāva-sakala



antare ānanda-āsvāda, bāhire vihvala



SYNONYMS



*pūrva*-vat-as before; *sarva-aṅge*-all over the body; *sāttvika*-transcendental; *bhāva-sakala*-all the symptoms of ecstatic love; *antare*-within; *ānanda-āsvāda*-the taste of transcendental bliss; *bāhire*-externally; *vihvala*-bewildered.



TRANSLATION



Just as before, they saw all the symptoms of transcendental ecstatic love manifested in the body of Śrī Caitanya Mahāprabhu. Although externally He appeared bewildered, He was tasting transcendental bliss within.





TEXT 59





pūrvavat sabe mili' karāilā cetana



uṭhiyā caudike prabhu karena darśana



SYNONYMS



*pūrva*-vat-as before; *sabe*-all; *mili'*-coming together; *karāilā cetana*-brought to consciousness; *uṭhiyā*-standing up; *cau-dike*-all around; *prabhu*-Śrī Caitanya Mahāprabhu; *karena darśana*-was looking.



TRANSLATION



Once again all the devotees brought Śrī Caitanya Mahāprabhu back to consciousness by a concerted effort. Then the Lord got up and began wandering here and there, looking all around.





TEXT 60





"kāhāṅ gelā kṛṣṇa? ekhani pāinu daraśana!



tāṅhāra saundarya mora harila netra-mana!



SYNONYMS



*kāhāṅ*-where; *gelā kṛṣṇa*-has Kṛṣṇa gone; *ekhani*-just now; *pāinu daraśana*-I saw; *taṅhāra*-His; *saundarya*-beauty; *mora*-My; *harila*-has taken away; *netra*-mana-eyes and mind.



TRANSLATION



Caitanya Mahāprabhu said, "Where has My Kṛṣṇa gone? I saw Him just now, and His beauty has captured My eyes and mind.





TEXT 61





punaḥ kene nā dekhiye muralī-vadana!



tāṅhāra darśana-lobhe bhramaya nayana"



SYNONYMS



*punaḥ*-again; *kene*-why; *nā dekhiye*-I do not see; *muralī*-vadana-with His flute to His lips; *tāṅhāra*-of Him; *darśana-lobhe*-in hopes of seeing; *bhramaya*-are wandering; *nayana*-My eyes.



TRANSLATION



"Why can't I again see Kṛṣṇa holding His flute to His lips? My eyes are wandering in hopes of seeing Him once more."





TEXT 62





viśākhāre rādhā yaiche śloka kahilā



sei śloka mahāprabhu paḍite lāgilā



SYNONYMS



*viśākhāre*-to Viśākhā; rādhā-Śrīmatī Rādhārāṇī; *yaiche*-as; *śloka kahilā*-recited a verse; *sei*-that; *śloka*-verse; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *paḍite lāgilā*-began to recite.



TRANSLATION



Śrī Caitanya Mahāprabhu then recited the following verse, which was spoken by Śrīmatī Rādhārāṇī to Her dear friend Viśākhā.





TEXT 63





navāmbuda-lasad-dyutir nava-taḍin-manojñāmbaraḥ



sucitra-muralī-sphurac-charad-amanda-candrānanaḥ



mayūra-dala-bhūṣitaḥ subhaga-tāra-hāra-prabhaḥ



sa me madana-mohanaḥ sakhi tanoti netra-spṛhām



SYNONYMS



*nava-ambuda*-a newly formed cloud; *lasat*-brilliant; *dyutiḥ*-whose luster; *nava*-new; *taḍit*-lightning; *manojña*-attractive; *ambaraḥ*-whose dress; *su-citra*-very charming; *muralī*-with a flute; *sphurat*-appearing beautiful; *śarat*-autumn; *amanda*-bright; *candra*-like the moon; *ānanaḥ*-whose face; *mayūra*-peacock; *dala*-with a feather; *bhūṣitaḥ*-decorated; *su*-bhaga-lovely; *tāra*-of pearls; *hāra*-of a necklace; *prabhaḥ*-with the effulgence; *saḥ*-He; *me*-My; *madana-mohanaḥ*-Lord Kṛṣṇa, the enchanter of Cupid; *sakhi*-O My dear friend; *tanoti*-increases; *netra-spṛhām*-the desire of the eyes.



TRANSLATION



"My dear friend, the luster of Kṛṣṇa's body is more brilliant than a newly formed cloud, and His yellow dress is more attractive than newly arrived lightning. A peacock feather decorates His head, and on His neck hangs a lovely necklace of brilliant pearls. As He holds His charming flute to His lips, His face looks as beautiful as the full autumn moon. By such beauty, Madana-mohana, the enchanter of Cupid, is increasing the desire of my eyes to see Him."



PURPORT



This verse is also found in the Govinda-līlāmṛta (8.4).





TEXT 64





nava-ghana-snigdha-varṇa, dalitāñjana-cikkaṇa,



indīvara-nindi sukomala



jini' upamāna-gaṇa, hare sabāra netra-mana,



kṛṣṇa-kānti parama prabala



SYNONYMS



*nava-ghana*-a newly formed cloud; *snigdha*-attractive; *varṇa*-bodily complexion; *dalita*-powdered; *añjana*-ointment; *cikkaṇa*-polished; *indīvara*-a blue lotus flower; *nindi*-defeating; *su*-komala-soft; *jini*-surpassing; *upamāna-gaṇa*-all comparison; *hare*-attracts; *sabāra*-of all; *netra-mana*-the eyes and mind; *kṛṣṇa-kānti*-the complexion of Kṛṣṇa; *parama prabala*-supremely powerful.



TRANSLATION



Caitanya Mahāprabhu continued: "Śrī Kṛṣṇa's complexion is as polished as powdered eye ointment. It surpasses the beauty of a newly formed cloud and is softer than a blue lotus flower. Indeed, His complexion is so pleasing that it attracts the eyes and mind of everyone, and it is so powerful that it defies all comparison.





TEXT 65





kaha, sakhi, ki kari upāya?



kṛṣṇādbhuta balāhaka, mora netra-cātaka,



nā dekhi' piyāse mari' yāya



SYNONYMS



*kaha*-please tell; *sakhi*-My dear friend; *ki kari upāya*-what shall I do; *kṛṣṇa*-Kṛṣṇa; *adbhuta*-wonderful; *balāhaka*-cloud; *mora*-My; *netra*-eyes; *cātaka*-like cātaka birds; *nā dekhi'*-without seeing; *piyāse*-from thirst; *mari' yāya*-are dying.



TRANSLATION



"My dear friend, please tell me what I should do. Kṛṣṇa is as attractive as a wonderful cloud, and My eyes are just like cātaka birds, which are dying of thirst because they do not see such a cloud.





TEXT 66





saudāminī pītāmbara, sthira nahe nirantara,



muktā-hāra baka-pāṅti bhāla



indra-dhanu śikhi-pākhā, upare diyāche dekhā,



āra dhanu vaijayantī-māla



SYNONYMS



*saudāminī*-lightning; *pīta-ambara*-the yellow dress; *sthira*-still; *nahe*-is not; *nirantara*-always; *muktā-hāra*-the necklace of pearls; *baka*-pāṅti bhāla-like a line of ducks; *indra-dhanu*-the bow of Indra (a rainbow); *śikhi-pākhā*-the peacock feather; *upare*-on the head; *diyāche dekhā*-is seen; *āra dhanu*-another rainbow; *vaijayantī-māla*-the vaijayantī garland.



TRANSLATION



"Kṛṣṇa's yellow dress looks exactly like restless lightning in the sky, and the pearl necklace on His neck appears like a line of ducks flying below a cloud. Both the peacock feather on His head and His vaijayantī garland [containing flowers of five colors] resemble rainbows.





TEXT 67





muralīra kala-dhvani, madhura garjana śuni',



vṛndāvane nāce mayūra-caya



akalaṅka pūrṇa-kala, lāvaṇya-jyotsnā jhalamala,



citra-candrera tāhāte udaya



SYNONYMS



*muralīra*-of the flute; *kala-dhvani*-the low vibration; *madhura*-sweet; *garjana*-thundering; *śuni*-hearing; *vṛndāvane*-in Vṛndāvana; *nāce*-dance; *mayūra-caya*-the peacocks; *akalaṅka*-spotless; *pūrṇa-kala*-the full moon; *lāvaṇya*-beauty; *jyotsnā*-light; *jhalamala*-glittering; *citra-candrera*-of the beautiful moon; *tāhāte*-in that; *udaya*-the rising.



TRANSLATION



"The luster of Kṛṣṇa's body is as beautiful as a spotless full moon that has just risen, and the vibration of His flute sounds exactly like the sweet thundering of a newly formed cloud. When the peacocks in Vṛndāvana hear that vibration, they all begin to dance.





TEXT 68





līlāmṛta-variṣaṇe, siñce caudda bhuvane'



hena megha yabe dekhā dila



durdaiva-jhañjhā-pavane, meghe nila anya-sthāne,



mare cātaka, pite nā pāila



SYNONYMS



*līlā*-of the pastimes of Kṛṣṇa; *amṛta*-of nectar; *variṣaṇe*-the shower; *siñce*-drenches; *caudda bhuvane*-the fourteen worlds; *hena megha*-such a cloud; *yabe*-when; *dekhā dila*-was visible; *durdaiva*-misfortune; *jhañjhā-pavane*-a high wind; *meghe*-the cloud; *nila*-brought; *anya-sthāne*-to another place; *mare*-dies; *cātaka*-the cātaka bird; *pite nā pāila*-could not drink.



TRANSLATION



"The cloud of Kṛṣṇa's pastimes is drenching the fourteen worlds with a shower of nectar. Unfortunately, when that cloud appeared, a whirlwind arose and blew it away from Me. Being unable to see the cloud, the cātaka bird of My eyes is almost dead from thirst."





TEXT 69





punaḥ kahe,--'hāya hāya, paḍa paḍa rāma-raya',



kahe prabhu gadgada ākhyāne



rāmānanda paḍe śloka, śuni' prabhura harṣa-śoka,



āpane prabhu karena vyākhyāne



SYNONYMS



*punaḥ*-again; *kahe*-says; *hāya hāya*-alas, alas; *paḍa paḍa*-go on reading; *rāma*-rāya-Rāmānanda Rāya; *kahe*-says; *prabhu*-Śrī Caitanya Mahāprabhu; *gadgada ākhyāne*-in a faltering voice; *rāmānanda*-Rāmānanda Rāya; *paḍe*-reads; *śloka*-a verse; *śuni'*-hearing; *prabhura*-of Śrī Caitanya Mahāprabhu; *harṣa-śoka*-jubilation and lamentation; *āpane*-personally; *prabhu*-Śrī Caitanya Mahāprabhu; *karena vyākhyāne*-explains.



TRANSLATION



In a faltering voice, Śrī Caitanya Mahāprabhu again said, "Alas, go on reading, Rāma Rāya." Thus Rāmānanda Rāya began to read a verse. While listening to this verse, the Lord was sometimes very jubilant and sometimes overcome by lamentation. Afterwards the Lord personally explained the verse.





TEXT 70





vīkṣyālakāvṛta-mukhaṁ tava kuṇḍala-śri-



gaṇḍa-sthalādhara-sudhaṁ hasitāvalokam



dattābhayaṁ ca bhuja-daṇḍa-yugaṁ vilokya



vakṣaḥ śriyaika-ramaṇaṁ ca bhavāma dāsyaḥ



SYNONYMS



*vīkṣya*-seeing; *alaka-āvṛta*-decorated with curling tresses of hair; *mukham*-face; *tava*-Your; *kuṇḍala-śri*-the beauty of earrings; *gaṇḍa*-sthala-falling in Your cheeks; *adhara-sudham*-and the nectar of Your lips; *hasita*-avalokam-Your smiling glance; *datta-abhayam*-which assure fearlessness; *ca*-and; *bhuja-daṇḍa-yugam*-the two arms; *vilokya*-by seeing; *vakṣaḥ*-chest; *śriyā*-by the beauty; *eka*-ramaṇam-chiefly producing conjugal attraction; *ca*-and; *bhavāma*-we have become; *dāsyaḥ*-Your maidservants.



TRANSLATION



"Dear Kṛṣṇa, by seeing Your beautiful face decorated with tresses of hair, by seeing the beauty of Your earrings falling on Your cheeks, and by seeing the nectar of Your lips, the beauty of Your smiling glances, Your two arms, which assure complete fearlessness, and Your broad chest, whose beauty arouses conjugal attraction, we have simply surrendered ourselves to becoming Your maidservants.'



PURPORT



This verse quoted from *Śrīmad-Bhāgavatam* (10.29.39) was spoken by the gopīs when they arrived before Kṛṣṇa for the rāsa dance.





TEXT 71





kṛṣṇa jini' padma-cānda, pātiyāche mukha phānda,



tāte adhara-madhu-smita cāra



vraja-nārī āsi' āsi', phānde paḍi' haya dāsī,



chāḍi' lāja-pati-ghara-dvāra



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *jini'*-surpassing; *padma-cānda*-the lotus flower and the moon; *pātiyāche*-has spread; *mukha*-the face; *phānda*-noose; *tāte*-in that; *adhara*-lips; *madhu*-smita-sweet smiling; *cāra*-bait; *vraja-nārī*-the damsels of Vraja; *āsi' āsi'*-approaching; *phānde*-in the network; *paḍi'*-falling; *haya dāsī*-become maidservants; *chāḍi'*-giving up; *lāja*-prestige; *pati*-husbands; *ghara*-home; *dvāra*-family.



TRANSLATION



"After conquering the moon and the lotus flower, Kṛṣṇa wished to capture the doelike gopīs. Thus He spread the noose of His beautiful face, and within that noose He placed the bait of His sweet smile to misguide the gopīs. The gopīs fell prey to that trap and became Kṛṣṇa's maidservants, giving up their homes, families, husbands and prestige.





TEXT 72





bāndhava kṛṣṇa kare vyādhera ācāra



nāhi māne dharmādharma, hare nārī-mṛgī-marma,



kare nānā upāya tāhāra



SYNONYMS



*bāndhava*-O friend; *kṛṣṇa*-Lord Kṛṣṇa; *kare*-does; *vyādhera ācāra*-the behavior of a hunter; *nāhi*-not; *māne*-cares for; *dharma*-adharma-piety and impiety; *hare*-attracts; *nārī*-of a woman; *mṛgī*-doe; *marma*-the core of the heart; *kare*-does; *nānā*-varieties of; *upāya*-means; *tāhāra*-for that purpose.



TRANSLATION



"My dear friend, Kṛṣṇa acts just like a hunter. This hunter does not care for piety or impiety; He simply creates many devices to conquer the cores of the hearts of the doelike gopīs.





TEXT 73





gaṇḍa-sthala jhalamala, nāce makara-kuṇḍala,



sei nṛtye hare nārī-caya



sasmita kaṭākṣa-bāṇe, tā-sabāra hṛdaye hāne,



nārī-vadhe nāhi kichu bhaya



SYNONYMS



*gaṇḍa*-sthala-on the cheeks; *jhalamala*-glittering; *nāce*-dance; *makara*-kuṇḍala-earrings shaped like sharks; *sei*-that; *nṛtye*-dancing; *hare*-attracts; *nārī-caya*-all the women; *sa*-smita-with smiles; *kaṭākṣa*-of glances; *bāṇe*-by the arrows; *tā-sabāra*-of all of them; *hṛdaye*-the hearts; *hāne*-pierces; *nārī-vadhe*-for killing women; *nāhi*-there is not; *kichu*-any; *bhaya*-fear.



TRANSLATION



"The earrings dancing on Kṛṣṇa's cheeks are shaped like sharks, and they shine very brightly. These dancing earrings attract the minds of all women. Over and above this, Kṛṣṇa pierces the hearts of women with the arrows of His sweetly smiling glances. He is not at all afraid to kill women in this way.





TEXT 74





ati ucca suvistāra, lakṣmī-śrīvatsa-alaṅkāra,



kṛṣṇera ye ḍākātiyā vakṣa



vraja-devī lakṣa lakṣa, tā-sabāra mano-vakṣa,



hari-dāsī karibāre dakṣa



SYNONYMS



*ati*-very; *ucca*-high; *su*-vistāra-broad; *lakṣmī*-a mark of golden lines on the left side of the chest of Śrī Kṛṣṇa, indicating the residence of the goddess of fortune; *śrīvatsa*-a mark of silver hairs on the right side of the Lord's chest; *alaṅkāra*-ornaments; *kṛṣṇera*-of Lord Kṛṣṇa; *ye*-that; *ḍākātiyā*-like a plunderer; *vakṣa*-chest; *vraja-devī*-the damsels of Vraja; *lakṣa lakṣa*-thousands upon thousands; *tā-sabāra*-of all of them; *manaḥ-vakṣa*-the minds and breasts; *hari*-dāsī-maidservants of the Supreme Lord; *karibāre*-to make; *dakṣa*-expert.



TRANSLATION



"On Kṛṣṇa's chest are the ornaments of Śrīvatsa and the mark indicating the residence of the goddess of fortune. His chest, which is as broad as a plunderer's, attracts thousands upon thousands of damsels of Vraja, conquering their minds and breasts by force. Thus they all become maidservants of the Supreme Personality of Godhead.





TEXT 75





sulalita dīrghārgala, kṛṣṇera bhuja-yugala,



bhuja nahe,--kṛṣṇa-sarpa-kāya



dui śaila-chidre paiśe, nārīra hṛdaye daṁśe,



mare nārī se viṣa-jvālāya



SYNONYMS



*su-lalita*-very beautiful; *dīrgha*-argala-long bolts; *kṛṣṇera*-of Kṛṣṇa; *bhuja*-yugala-two arms; *bhuja*-arms; *nahe*-not; *kṛṣṇa*-black; *sarpa*-of snakes; *kāya*-bodies; *dui*-two; *śaila-chidre*-in the space between the hills; *paiśe*-enter; *nārīra*-of women; *hṛdaye*-the hearts; *daṁśe*-bite; *mare*-die; *nārī*-women; *se*-that; *viṣa*-jvālāya-from the burning of the poison.



TRANSLATION



"The two very beautiful arms of Kṛṣṇa are just like long bolts. They also resemble the bodies of black snakes that enter the space between the two hill-like breasts of women and bite their hearts. The women then die from the burning poison.



PURPORT



In other words, the gopīs become very agitated by lusty desires; they are burning due to the poisonous bite inflicted by the black snakes of Kṛṣṇa's beautiful arms.





TEXT 76





kṛṣṇa-kara-pada-tala, koṭi-candra-suśītala,



jini' karpūra-veṇā-mūla-candana



eka-bāra yāra sparśe, smara-jvālā-viṣa nāśe,



yāra sparśe lubdha nārī-mana



SYNONYMS



*kṛṣṇa*-of Lord Kṛṣṇa; *kara-pada-tala*-the palms and the soles of the feet; *koṭi*-candra-millions upon millions of moons; *su-śītala*-cool and pleasing; *jini'*-surpassing; *karpūra*-camphor; *veṇā*-mūla-roots of khasakhasa; *candana*-sandalwood pulp; *eka*-bāra-once; *yāra*-of which; *sparśe*-by the touch; *smara-jvālā*-the burning effect of remembering; *viṣa*-the poison; *nāśe*-becomes vanquished; *yāra*-of which; *sparśe*-by the touch; *lubdha*-enticed; *nāri-mana*-the minds of women.



TRANSLATION



"The combined cooling effect of camphor, roots of khasakhasa and sandalwood is surpassed by the coolness of Kṛṣṇa's palms and the soles of His feet, which are cooler and more pleasing than millions upon millions of moons. If women are touched by them even once, their minds are enticed, and the burning poison of lusty desire for Kṛṣṇa is immediately vanquished."





TEXT 77





eteka vilāpa kari' premāveśe gaurahari,



ei arthe paḍe eka śloka



sei śloka paḍi' rādhā, viśākhāre kahe bādhā,



ughāḍiyā hṛdayera śoka



SYNONYMS



*eteka*-thus; *vilāpa kari'*-lamenting; *prema-āveśe*-in ecstatic love of Kṛṣṇa; *gaurahari*-Śrī Caitanya Mahāprabhu; *ei arthe*-in understanding the purpose; *paḍe*-recites; *eka śloka*-one verse; *sei śloka*-this verse; *paḍi'*-reading; rādhā-Śrīmatī Rādhārāṇī; *viśākhāre*-to Viśākhā; *kahe*-says; *bādhā*-obstacle; *ughāḍiyā*-exposing; *hṛdayera*-of the heart; *śoka*-lamentation.



TRANSLATION



Lamenting in ecstatic love, Śrī Caitanya Mahāprabhu then recited the following verse, which was spoken by Śrīmatī Rādhārāṇī while exposing the lamentation of Her heart to Her friend Śrīmatī Viśākhā.





TEXT 78





harinmaṇi-kavāṭikā-pratata-hāri-vakṣaḥ-sthalaḥ



smarārta-taruṇī-manaḥ-kaluṣa-hāri-dor-argalaḥ



sudhāṁśu-hari-candanotpala-sitābhra-śītāṅgakaḥ



sa me madana-mohanaḥ sakhi tanoti vakṣaḥ-spṛhām



SYNONYMS



*harit-maṇi*-of indranīla gems; *kavāṭikā*-like a door; *pratata*-broad; *hāri*-attractive; *vakṣaḥ*-sthalaḥ-whose chest; *smara-ārta*-distressed by remembering; *taruṇī*-of young women; *manaḥ*-of the mind; *kaluṣa*-the pain; *hāri*-taking away; *doḥ*-whose two arms; *argalaḥ*-like bolts; *sudhāṁśu*-the moon; *hari*-candana-sandalwood; *utpala*-lotus flower; *sitābhra*-camphor; *śīta*-cool; *aṅgakaḥ*-whose body; *saḥ*-that; *me*-My; *madana*-mohanaḥ-Kṛṣṇa, who is more attractive than Cupid; *sakhi*-My friend; *tanoti*-expands; *vakṣaḥ-spṛhām*-the desire of the breasts.



TRANSLATION



"My dear friend, Kṛṣṇa's chest is as broad and attractive as a door made of indranīla gems, and His two arms, strong as bolts, can relieve the mental anguish of young girls distressed by lusty desires for Him. His body is cooler than the moon, sandalwood, the lotus flower and camphor. In this way, Madana-mohana, the attractor of Cupid, is increasing the desire of My breasts."



PURPORT



This verse is also found in the Govinda-līlāmṛta (8.7).





TEXT 79





prabhu kahe,--"kṛṣṇa muñi ekhana-i pāinu



āpanāra durdaive punaḥ hārāinu



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *kṛṣṇa*-Lord Kṛṣṇa; *muñi*-I; *ekhana*-i-just now; *pāinu*-had; *āpanāra*-My own; *durdaive*-by misfortune; *punaḥ*-again; *hārāinu*-I have lost.



TRANSLATION



Śrī Caitanya Mahāprabhu then said, "I just now had Kṛṣṇa, but unfortunately I have lost Him again.





TEXT 80





cañcala-svabhāva kṛṣṇera, nā raya eka-sthāne



dekhā diyā mana hari' kare antardhāne



SYNONYMS



*cañcala*-restless; *svabhāva*-characteristic; *kṛṣṇera*-of Lord Kṛṣṇa; *nā*-does not; *raya*-stay; *eka-sthāne*-in one place; *dekhā diyā*-giving His audience; *mana*-mind; *hari'*-enchanting; *kare*-does; *antardhāne*-disappearance.



TRANSLATION



"By nature, Kṛṣṇa is very restless; He does not stay in one place. He meets with someone, enchants his mind and then disappears.





TEXT 81





tāsāṁ tat-saubhaga-madaṁ



vīkṣya mānaṁ ca keśavaḥ



praśamāya prasādāya



tatraivāntaradhīyata



SYNONYMS



*tāsām*-of the gopīs; *tat*-their; *saubhaga*-madam-pride due to great fortune; *vīkṣya*-seeing; *mānam*-conception of superiority; *ca*-and; *keśavaḥ*-Kṛṣṇa, who subdues even ka (Lord Brahmā) and īśa (Lord Śiva); *praśamāya*-to subdue; *prasādāya*-to show mercy; *tatra*-there; *eva*-certainly; *antaradhīyata*-disappeared.



TRANSLATION



" 'The gopīs became proud of their great fortune. To subdue their sense of superiority and show them special favor, Keśava, the subduer of even Lord Brahmā and Lord Śiva, disappeared from the rāsa dance.' "



PURPORT



This verse quoted from *Śrīmad-Bhāgavatam* (10.29.48) was spoken by Śukadeva Gosvāmī to Mahārāja Parīkṣit.





TEXT 82





svarūpa-gosāñire kahena,--"gāo eka gīta



yāte āmāra hṛdayera haye ta' 'samvit' "



SYNONYMS



*svarūpa-gosāñire*-to Svarūpa Dāmodara Gosvāmī; *kahena*-said; *gāo*-sing; *eka*-one; *gīta*-song; *yāte*-by which; *āmāra*-My; *hṛdayera*-of the heart; *haye*-there is; *ta'*-certainly; *samvit*-consciousness.



TRANSLATION



Śrī Caitanya Mahāprabhu then said to Svarūpa Dāmodara Gosvāmī: "Please sing a song that will bring consciousness to My heart."





TEXT 83





svarūpa-gosāñi tabe madhura kariyā



gīta-govindera pada gāya prabhure śunāñā



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *tabe*-thereafter; *madhura kariyā*-very sweetly; *gīta-govindera*-of the book Gīta-govinda; *pada*-one verse; *gāya*-sings; *prabhure*-Śrī Caitanya Mahāprabhu; *śunāñā*-making to hear.



TRANSLATION



Thus for the pleasure of Śrī Caitanya Mahāprabhu, Svarūpa Dāmodara Gosvāmī began very sweetly singing the following verse from Gīta-govinda.





TEXT 84





rāse harim iha vihita-vilāsam



smarati mano mama kṛta-parihāsam



SYNONYMS



*rāse*-in the rāsa dance; *harim*-Śrī Kṛṣṇa; *iha*-here; *vihita*-vilāsam-performing pastimes; *smarati*-remembers; *manaḥ*-mind; *mama*-my; *kṛta*-parihāsam-fond of making jokes.



TRANSLATION



"Here in the arena of the rāsa dance, I remember Kṛṣṇa, who is always fond of joking and performing pastimes."



PURPORT



This verse is quoted from Gīta-govinda (2.3).





TEXT 85





svarūpa-gosāñi yabe ei pada gāhilā



uṭhi' premāveśe prabhu nācite lāgilā



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *yabe*-when; *ei*-this; *pada*-verse; *gāhilā*-sang; *uṭhi'*-standing up; *prema-āveśe*-in ecstatic love of Kṛṣṇa; *prabhu*-Śrī Caitanya Mahāprabhu; *nācite lāgilā*-began to dance.



TRANSLATION



When Svarūpa Dāmodara Gosvāmī sang this special song, Śrī Caitanya Mahāprabhu immediately got up and began to dance in ecstatic love.





TEXT 86





'aṣṭa-sāttvika' bhāva aṅge prakaṭa ha-ila



harṣādi 'vyabhicārī' saba uthalila



SYNONYMS



*asta*-sāttvika-eight spiritual; *bhāva*-emotions; *aṅge*-on the body; *prakaṭa ha*-ila-became manifest; *harṣa-ādi*-beginning with jubilation; *vyabhicārī*-thirty-three changes of vyabhicārī-bhāva; *saba*-all; *uthalila*-were manifest.



TRANSLATION



At that time, all eight kinds of spiritual transformations became manifest in Lord Caitanya's body. The thirty-three symptoms of vyabhicārī-bhāva, beginning with lamentation and jubilation, became prominent as well.





TEXT 87





bhāvodaya, bhāva-sandhi, bhāva-śābalya



bhāve-bhāve mahā-yuddhe sabāra prābalya



SYNONYMS



*bhāva*-udaya-awakening of all the ecstatic symptoms; *bhāva*-sandhi-meeting of ecstatic symptoms; *bhāva-śābalya*-mixing of ecstatic symptoms; *bhāve*-bhāve-between one ecstasy and another; *mahā-yuddhe*-a great fight; *sabāra*-of all of them; *prābalya*-prominence.



TRANSLATION



All the ecstatic symptoms, such as bhāvodaya, bhāva-sandhi and bhāva-śābalya, awakened in the body of Śrī Caitanya Mahāprabhu. A great fight arose between one emotion and another, and each of them became prominent.





TEXT 88





sei pada punaḥ punaḥ karāya gāyana



punaḥ punaḥ āsvādaye, karena nartana



SYNONYMS



*sei pada*-that verse; *punaḥ punaḥ*-again and again; *karāya gāyana*-made to sing; *punaḥ punaḥ*-again and again; *āsvādaye*-tastes; *karena nartana*-dances.



TRANSLATION



Lord Caitanya Mahāprabhu had Svarūpa Dāmodara sing the same verse again and again. Each time he sang it, the Lord tasted it anew, and thus He danced again and again.





TEXT 89





ei-mata nṛtya yadi ha-ila bahu-kṣaṇa



svarūpa-gosāñi pada kailā samāpana



SYNONYMS



*ei-mata*-in this way; *nṛtya*-dancing; *yadi*-when; *ha*-ila-was; *bahu-kṣaṇa*-for a long time; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *pada*-verse; *kailā samāpana*-stopped.



TRANSLATION



After the Lord had been dancing for a long time, Svarūpa Dāmodara Gosvāmī stopped singing the verse.





TEXT 90





'bal' 'bal' bali' prabhu kahena bāra-bāra



nā gāya svarūpa-gosāñi śrama dekhi' tāṅra



SYNONYMS



*bal*-sing; *bal*-sing; *bali'*-uttering; *prabhu*-Śrī Caitanya Mahāprabhu; *kahena*-says; *bāra*-bāra-again and again; *nā*-not; *gāya*-sings; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *śrama*-fatigue; *dekhi'*-seeing; *tāṅra*-of Lord Caitanya.



TRANSLATION



Over and over again Śrī Caitanya Mahāprabhu said, "Go on! Sing! Sing!" But Svarūpa Dāmodara, seeing the Lord's fatigue, did not resume singing.





TEXT 91





'bal' 'bal' prabhu balena, bhakta-gaṇa śuni'



caudikete sabe meli' kare hari-dhvani



SYNONYMS



*bal bal*-go on singing, go on singing; *prabhu balena*-Śrī Caitanya Mahāprabhu said; *bhakta-gaṇa*-the devotees; *śuni'*-hearing; *cau-dikete*-all around; *sabe*-all; *meli'*-combining; *kare hari*-dhvani-vibrate the holy name of Hari.



TRANSLATION



When the devotees heard Śrī Caitanya Mahāprabhu say, "Go on singing!" they all gathered around Him and began to chant the holy name of Hari in unison.





TEXT 92





rāmānanda-rāya tabe prabhure vasāilā



vījanādi kari' prabhura śrama ghucāilā



SYNONYMS



*rāmānanda*-rāya-Rāmānanda Rāya; *tabe*-at that time; *prabhure*-Śrī Caitanya Mahāprabhu; *vasāilā*-made to sit down; *vījana-ādi kari'*-fanning and so on; *prabhura*-of Śrī Caitanya Mahāprabhu; *śrama*-fatigue; *ghucāilā*-dissipated.



TRANSLATION



At that time, Rāmānanda Rāya made the Lord sit down and dissipated His fatigue by fanning Him.





TEXT 93





prabhure lañā gelā sabe samudrera tīre



snāna karāñā punaḥ tāṅre lañā āilā ghare



SYNONYMS



*prabhure*-Śrī Caitanya Mahāprabhu; *lañā*-taking; *gelā*-went; *sabe*-all; *samudrera tīre*-to the beach by the sea; *snāna karāñā*-bathing Him; *punaḥ*-again; *tāṅre*-Him; *lañā āilā*-brought back; *ghare*-to His residence.



TRANSLATION



Then all the devotees took Śrī Caitanya Mahāprabhu to the beach and bathed Him. Finally they brought Him back home.





TEXT 94





bhojana karāñā prabhure karāilā śayana



rāmānanda-ādi sabe gelā nija-sthāna



SYNONYMS



*bhojana karāñā*-feeding; *prabhure*-Śrī Caitanya Mahāprabhu; *karāilā śayana*-made to lie down; *rāmānanda-ādi*-headed by Rāmānanda Rāya; *sabe*-all of them; *gelā*-went; *nija-sthāna*-to their homes.



TRANSLATION



After they fed Him lunch, they made Him lie down. Then all the devotees, headed by Rāmānanda Rāya, returned to their respective homes.





TEXT 95





ei ta' kahiluṅ prabhura udyāna-vihāra



vṛndāvana-bhrame yāhāṅ praveśa tāṅhāra



SYNONYMS



*ei ta'*-thus; *kahiluṅ*-I have described; *prabhura*-of Śrī Caitanya Mahāprabhu; *udyāna*-vihāra-pastimes in the garden; *vṛndāvana*-bhrame-mistaking for Vṛndāvana; *yāhāṅ*-where; *praveśa*-entrance; *tāṅhāra*-His.



TRANSLATION



Thus I have described Śrī Caitanya Mahāprabhu's pastimes in the garden, which He entered, mistaking it for Vṛndāvana.





TEXT 96





pralāpa sahita ei unmāda-varṇana



śrī-rūpa-gosāñi ihā kariyāchena varṇana



SYNONYMS



*pralāpa*-ecstatic ravings; *sahita*-with; *ei*-this; *unmāda*-of madness; *varṇana*-description; *śrī-rūpa-gosāñi*-Śrī Rūpa Gosvāmī; *ihā*-this; *kariyāchena varṇana*-has described.



TRANSLATION



There He exhibited transcendental madness and ecstatic ravings, which Śrī Rūpa Gosvāmī has described very nicely in his Stava-mālā as follows.





TEXT 97





payorāśes tīre sphurad-upavanālī-kalanayā



muhur vṛndāraṇya-smaraṇa-janita-prema-vivaśaḥ



kvacit kṛṣṇāvṛtti-pracala-rasano bhakti-rasikaḥ



sa caitanyaḥ kiṁ me punarapi dṛśor yāsyati padam



SYNONYMS



*payaḥ-rāśeḥ*-by the sea; *tīre*-on the beach; *sphurat*-beautiful; *upavanālī*-garden; *kalanayā*-by seeing; *muhuḥ*-continuously; *vṛndāraṇya*-the forest of Vṛndāvana; *smaraṇa-janita*-by remembering; *prema-vivaśaḥ*-being overwhelmed by ecstatic love of Kṛṣṇa; *kvacit*-sometimes; *kṛṣṇa*-of the holy name of Kṛṣṇa; *āvṛtti*-repetition; *pracala*-busily engaged in; *rasanaḥ*-whose tongue; *bhakti*-rasikaḥ-expert in devotional service; *saḥ*-that; *caitanyaḥ*-Śrī Caitanya Mahāprabhu; *kim*-whether; *me*-my; *punarapi*-again; *dṛśoḥ*-of the eyes; *yāsyati*-will go; *padam*-in the path.



TRANSLATION



"Śrī Caitanya Mahāprabhu is the topmost of all devotees. Sometimes, while walking on the beach, He would see a beautiful garden nearby and mistake it for the forest of Vṛndāvana. Thus He would be completely overwhelmed by ecstatic love of Kṛṣṇa and begin to dance and chant the holy name. His tongue worked incessantly as He chanted, 'Kṛṣṇa! Kṛṣṇa!' Will He again become visible before the path of My eyes?"



PURPORT



This quotation is from the first Caitanyāṣṭaka, verse 6, in Śrīla Rūpa Gosvāmī's Stava-mālā.





TEXT 98





ananta caitanya-līlā nā yāya likhana



diṅ-mātra dekhāñā tāhā kariye sūcana



SYNONYMS



*ananta*-endless; *caitanya-līlā*-the pastimes of Śrī Caitanya Mahāprabhu; *nā yāya likhana*-it is impossible to write; *dik*-mātra-only a direction; *dekhāñā*-showing; *tāhā*-them; *kariye sūcana*-I introduce.



TRANSLATION



The pastimes of Śrī Caitanya Mahāprabhu are unlimited; it is not possible to write of them properly. I can only give an indication of them as I try to introduce them.





TEXT 99





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Fifteenth Chapter, describing Śrī Caitanya Mahāprabhu's pastimes in the garden by the sea.





Chapter 16



Lord Śrī Caitanya Mahāprabhu Tastes Nectar from the Lips of Lord Śrī Kṛṣṇa



The Sixteenth Chapter is summarized by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. When the Bengali devotees of the Lord returned to Jagannātha Purī, a gentleman named Kālidāsa who was an uncle of Raghunātha dāsa Gosvāmī went with them to see Śrī Caitanya Mahāprabhu. Kālidāsa had tasted the remnants of food of all the Vaiṣṇavas in Bengal, even Jhaḍu Ṭhākura. Because of this, he received the shelter of Śrī Caitanya Mahāprabhu at Jagannātha Purī.



When Kavi-karṇapūra was only seven years old, he was initiated by Śrī Caitanya Mahāprabhu into the Hare Kṛṣṇa mahā-mantra. He later became the greatest poet among the Vaiṣṇava ācāryas.



When Śrī Caitanya Mahāprabhu ate the remnants of food known as vallabha-bhoga, He described the glories of such remnants of the Lord's food and then fed all the devotees the prasāda. Thus they all tasted adharāmṛta, the nectar from the lips of Lord Śrī Kṛṣṇa.





TEXT 1





vande śrī-kṛṣṇa-caitanyaṁ



kṛṣṇa-bhāvāmṛtaṁ hi yaḥ



āsvādyāsvādayan bhaktān



prema-dīkṣām aśikṣayat



SYNONYMS



*vande*-I offer my respectful obeisances; *śrī*-kṛṣṇa-caitanyam-unto Lord Śrī Caitanya Mahāprabhu; *kṛṣṇa-bhāva-amṛtam*-the nectar of ecstatic love of Kṛṣṇa; *hi*-certainly; *yaḥ*-He who; *āsvādya*-tasting; *āsvādayan*-causing to taste; *bhaktān*-the devotees; *prema*-in love of Kṛṣṇa; *dīkṣām*-initiation; *aśikṣayat*-instructed.



TRANSLATION



Let me offer my respectful obeisances unto Śrī Caitanya Mahāprabhu, who personally tasted the nectar of ecstatic love for Kṛṣṇa and then instructed His devotees how to taste it. Thus He enlightened them about ecstatic love of Kṛṣṇa to initiate them into transcendental knowledge.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Śrī Kṛṣṇa Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to all the devotees of Lord Caitanya Mahāprabhu.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaita Ācārya! And all glories to all the devotees of the Lord!





TEXT 3





ei-mata mahāprabhu rahena nīlācale



bhakta-gaṇa-saṅge sadā prema-vihvale



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *rahena*-stays; *nīlācale*-in Jagannātha Purī; *bhakta-gaṇa-saṅge*-in the association of devotees; *sadā*-always; *prema*-vihvale-merged in ecstatic love.



TRANSLATION



Śrī Caitanya Mahāprabhu thus stayed at Jagannātha Purī in the association of His devotees, always merged in ecstatic devotional love.





TEXT 4





varṣāntare āilā saba gauḍera bhakta-gaṇa



pūrvavat āsi' kaila prabhura milana



SYNONYMS



*varṣa-antare*-the next year; *āilā*-came; *saba*-all; *gauḍera*-of Bengal; *bhakta-gaṇa*-the devotees; *pūrva*-vat-as previously; *āsi'*-coming; *kaila*-did; *prabhura milana*-meeting with Śrī Caitanya Mahāprabhu.



TRANSLATION



The next year, as usual, all the devotees from Bengal went to Jagannātha Purī, and, as in previous years, there was a meeting between Śrī Caitanya Mahāprabhu and the devotees.





TEXT 5





tāṅ-sabāra saṅge āila kālidāsa nāma



kṛṣṇa-nāma vinā teṅho nāhi kahe āna



SYNONYMS



*tāṅ*-sabāra saṅge-with all of them; *āila*-came; *kāli-dāsa nāma*-a man named Kālidāsa; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *vinā*-besides; *teṅho*-he; *nāhi*-does not; *kahe*-say; *āna*-anything else.



TRANSLATION



Along with the devotees from Bengal came a gentleman named Kālidāsa. He never uttered anything but the holy name of Kṛṣṇa.





TEXT 6





mahā-bhāgavata teṅho sarala udāra



kṛṣṇa-nāma-'saṅkete' cālāya vyavahāra



SYNONYMS



*mahā-bhāgavata*-a highly advanced devotee; *teṅho*-he; *sarala udāra*-very simple and liberal; *kṛṣṇa*-nāma-saṅkete-with chanting of the holy name of Kṛṣṇa; *cālāya*-performs; *vyavahāra*-ordinary dealings.



TRANSLATION



Kālidāsa was a very advanced devotee, yet he was simple and liberal. He would chant the holy name of Kṛṣṇa while performing all his ordinary dealings.





TEXT 7





kautukete teṅho yadi pāśaka khelāya



'hare kṛṣṇa' 'kṛṣṇa' kari' pāśaka cālāya



SYNONYMS



*kautukete*-in jest; *teṅho*-he; *yadi*-when; *pāśaka khelāya*-plays with dice; *hare kṛṣṇa*-the holy name of the Lord; *kṛṣṇa*-Kṛṣṇa; *kari'*-chanting; *pāśaka cālāya*-throws the dice.



TRANSLATION



When he used to throw dice in jest, he would throw the dice while chanting Hare Kṛṣṇa.



PURPORT



In this connection Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura warns the men of this age not to imitate the jesting of a mahā-bhāgavata like Kālidāsa. If someone imitates him by playing with dice or gambling while chanting the Hare Kṛṣṇa mahā-mantra, he will certainly become a victim of offenses unto the holy name. As it is said, hari-nāma-bale pāpe pravṛtti: one must not commit sinful activities on the strength of chanting the Hare Kṛṣṇa mantra. Playing with dice is certainly gambling, but it is clearly said here that Kālidāsa did this only in jest. A mahā-bhāgavata can do anything, but he never forgets the basic principles. Therefore it is said, vaiṣṇavera kriyā-mudrā vijñeha nā bujhaya: "No one can understand the activities of a pure devotee." We should not imitate Kālidāsa.





TEXT 8





raghunātha-dāsera teṅho haya jñāti-khuḍā



vaiṣṇavera ucchiṣṭa khāite teṅho haila buḍā



SYNONYMS



*raghunātha-dāsera*-of Raghunātha dāsa Gosvāmī; *teṅho*-he (Kālidāsa); *haya*-is; *jñāti*-relative; *khuḍā*-uncle; *vaiṣṇavera*-of the Vaiṣṇavas; *ucchiṣṭa*-remnants of food; *khāite*-eating; *teṅho*-he; *haila*-became; *buḍā*-aged.



TRANSLATION



Kālidāsa was an uncle of Raghunātha dāsa Gosvāmī. Throughout his entire life, even in his old age, he tried to eat the remnants of food left by Vaiṣṇavas.





TEXT 9





gauḍa-deśe haya yata vaiṣṇavera gaṇa



sabāra ucchiṣṭa teṅho karila bhojana



SYNONYMS



*gauḍa-deśe*-in Bengal; *haya*-are; *yata*-as many; *vaiṣṇavera gaṇa*-Vaiṣṇavas; *sabāra*-of all; *ucchiṣṭa*-remnants of food; *teṅho*-he; *karila bhojana*-ate.



TRANSLATION



Kālidāsa ate the remnants of food of as many Vaiṣṇavas as there were in Bengal.





TEXT 10





brāhmaṇa-vaiṣṇava yata--choṭa, baḍa haya



uttama-vastu bheṭa lañā tāṅra ṭhāñi yāya



SYNONYMS



*brāhmaṇa*-vaiṣṇava-Vaiṣṇavas coming from brāhmaṇa families; *yata*-all; *choṭa*-neophyte; *baḍa*-highly advanced; *haya*-are; *uttama*-vastu-first-class eatables; *bheṭa lañā*-taking as gifts; *tāṅra ṭhāñi*-to them; *yāya*-goes.



TRANSLATION



He would go to all the Vaiṣṇavas born in brāhmaṇa families, be they neophyte or advanced devotees, and present them gifts of first-class eatables.





TEXT 11





tāṅra ṭhāñi śeṣa-pātra layena māgiyā



kāhāṅ nā pāya, tabe rahe lukāñā



SYNONYMS



*tāṅra ṭhāñi*-from them; *śeṣa*-pātra-plates of remnants; *layena*-takes; *māgiyā*-begging; *kāhāṅ*-where; *nā pāya*-does not get; *tabe*-then; *rahe*-remains; *lukāñā*-hiding.



TRANSLATION



He would beg remnants of food from such Vaiṣṇavas, and if he did not receive any, he would hide.





TEXT 12





bhojana karile pātra phelāñā yāya



lukāñā sei pātra āni' cāṭi' khāya



SYNONYMS



*bhojana karile*-after eating; *pātra*-the plate; *phelāñā yāya*-is thrown away; *lukāñā*-hiding; *sei pātra*-that plate; *āni'*-bringing; *cāṭi' khāya*-he licks up.



TRANSLATION



After the Vaiṣṇavas finished eating, they would throw away their dishes or leaves, and Kālidāsa would come out of hiding, take the leaves and lick up the remnants.





TEXT 13





śūdra-vaiṣṇavera ghare yāya bheṭa lañā



ei-mata tāṅra ucchiṣṭa khāya lukāñā



SYNONYMS



*śūdra-vaiṣṇavera*-of Vaiṣṇavas born in śūdra families; *ghare*-at the homes; *yāya*-goes; *bheṭa lañā*-taking gifts; *ei-mata*-in this way; *tāṅra*-their; *ucchiṣṭa*-remnants of food; *khāya*-eats; *lukāñā*-hiding.



TRANSLATION



He would also take gifts to the homes of Vaiṣṇavas born in śūdra families. Then he would hide and eat the remnants of food they threw away in this manner.





TEXT 14





bhūṅimāli-jāti, 'vaiṣṇava'--'jhaḍu' tāṅra nāma



āmra-phala lañā teṅho gelā tāṅra sthāna



SYNONYMS



*bhūṅimāli*-jāti-belonging to the bhūṅimāli caste; *vaiṣṇava*-a great devotee; *jhaḍu*-Jhaḍu; *tāṅra*-his; *nāma*-name; *āmra*-phala-mango fruits; *lañā*-taking; *teṅho*-he; *gelā*-went; *tāṅra sthāna*-to his place.



TRANSLATION



There was a great Vaiṣṇava named Jhaḍu Ṭhākura, who belonged to the bhūṅimāli caste. Kālidāsa went to his home, taking mangoes with him.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that both Kālidāsa and Jhaḍu Ṭhākura are worshiped at a place called Śrīpāṭabāṭī, in the village known as Bhedo or Bhaduyā. This village is situated about three miles south of the village of Kṛṣṇapura, the birthplace of Raghunātha dāsa Gosvāmī, which is about one mile west of the Byāṇḍel junction of the Burdwan line. A post office there is named Devānanda-pura. Jhaḍu Ṭhākura used to worship the Deity of Śrī Madana-gopāla. The Deity is still worshiped by one Rāmaprasāda dāsa, who belongs to the rāmāyet community. It is said that the Deity worshiped by Kālidāsa had been worshiped until now in the village of Śaṅkhya on the bank of the Sarasvatī River, but the Deity has been taken away by a gentleman named Matilāla Caṭṭopādhyāya from the village of Triveṇī. The Deity is now being worshiped at his place.





TEXT 15





āmra bheṭa diyā tāṅra caraṇa vandilā



tāṅra patnīre tabe namaskāra kailā



SYNONYMS



*āmra*-mangoes; *bheṭa*-gift; *diyā*-presenting; *tāṅra*-his; *caraṇa*-feet; *vandilā*-offered respects to; *tāṅra patnīre*-to his wife; *tabe*-thereafter; *namaskāra kailā*-offered respectful obeisances.



TRANSLATION



Kālidāsa presented the mangoes to Jhaḍu Ṭhākura and offered him respectful obeisances. Then he also offered respectful obeisances to the Ṭhākura's wife.





TEXT 16





patnī-sahita teṅho āchena vasiyā



bahu sammāna kailā kālidāsere dekhiyā



SYNONYMS



*patnī*-sahita-with his wife; *teṅho*-he (Jhaḍu Ṭhākura); *āchena vasiyā*-was sitting; *bahu*-much; *sammāna*-respect; *kailā*-offered; *kālidāsere dekhiyā*-seeing Kālidāsa.



TRANSLATION



When Kālidāsa went to Jhaḍu Ṭhākura, he saw that saintly person sitting with his wife. As soon as Jhaḍu Ṭhākura saw Kālidāsa, he likewise offered his respectful obeisances unto him.





TEXT 17





iṣṭagoṣṭhī kata-kṣaṇa kari' tāṅra sane



jhaḍu-ṭhākura kahe tāṅre madhura vacane



SYNONYMS



*iṣṭa*-goṣṭhī-discussion; *kata-kṣaṇa*-for some time; *kari'*-performing; *tāṅra sane*-with him; *jhaḍu-ṭhākura*-Jhaḍu Ṭhākura; *kahe*-says; *tāṅre*-unto him (Kālidāsa); *madhura vacane*-in sweet words.



TRANSLATION



After a discussion for some time with Kālidāsa, Jhaḍu Ṭhākura said something to him in sweet words.





TEXT 18





"āmi--nīca-jāti, tumi,--atithi sarvottama



kon prakāre karimu āmi tomāra sevana?



SYNONYMS



*āmi*-I; *nīca*-jāti-belong to a low caste; *tumi*-you; *atithi*-guest; *sarva-uttama*-very respectable; *kon prakāre*-how; *karimu*-shall perform; *āmi*-I; *tomāra sevana*-your service.



TRANSLATION



"I belong to a low caste, and you are a very respectable guest. How shall I serve you?





TEXT 19





ājñā deha',--brāhmaṇa-ghare anna lañā diye



tāhāṅ tumi prasāda pāo, tabe āmi jīye"



SYNONYMS



*ājñā deha'*-permit me; *brāhmaṇa-ghare*-to the house of a brāhmaṇa; *anna*-food; *lañā diye*-I shall offer; *tāhāṅ*-there; *tumi*-you; *prasāda pāo*-take prasāda; *tabe*-then; *āmi*-I; *jīye*-shall live.



TRANSLATION



"If you will permit me, I shall send some food to a brāhmaṇa's house, and there you may take prasāda. If you do so, I shall then live very comfortably."





TEXT 20





kālidāsa kahe,--"ṭhākura, kṛpā kara more



tomāra darśane āinu mui patita pāmare



SYNONYMS



*kālidāsa kahe*-Kālidāsa replied; *ṭhākura*-my dear saintly person; *kṛpā kara*-bestow your mercy; *more*-upon me; *tomāra darśane*-to see you; *āinu*-have come; *mui*-I; *patita pāmare*-very fallen and sinful.



TRANSLATION



Kālidāsa replied, "My dear sir, please bestow your mercy upon me. I have come to see you, although I am very fallen and sinful.





TEXT 21





pavitra ha-inu mui pāinu daraśana



kṛtārtha ha-inu, mora saphala jīvana



SYNONYMS



*pavitra ha*-inu-have become purified; *mui*-I; *pāinu daraśana*-have gotten your interview; *kṛta*-artha-obliged; *ha-inu*-I have become; *mora*-my; *saphala*-successful; *jīvana*-life.



TRANSLATION



"Simply by seeing you, I have become purified. I am very obligated to you, for my life is now successful.





TEXT 22





eka vāñchā haya,--yadi kṛpā kari' kara



pāda-raja deha', pāda mora māthe dhara"



SYNONYMS



*eka vāñchā*-one desire; *haya*-there is; *yadi*-if; *kṛpā kari'*-being merciful; *kara*-you do; *pāda-raja*-the dust of your feet; *deha'*-give; *pāda*-feet; *mora*-my; *māthe*-on the head; *dhara*-please place.



TRANSLATION



"My dear sir, I have one desire. Please be merciful to me by kindly placing your feet upon my head so that the dust on your feet may touch it."





TEXT 23





ṭhākura kahe,--"aiche vāt kahite nā yuyāya



āmi--nīca-jāti, tumi--susajjana rāya"



SYNONYMS



*ṭhākura kahe*-Jhaḍu Ṭhākura said; *aiche vāt*-such a request; *kahite nā yuyāya*-should not be spoken; *āmi*-I; *nīca*-jāti-coming from a family of a very low caste; *tumi*-you; *su-sat-jana rāya*-very respectable and rich gentleman.



TRANSLATION



Jhaḍu Ṭhākura replied, "It does not befit you to ask this of me. I belong to a very low-caste family, whereas you are a respectable rich gentleman."





TEXT 24





tabe kālidāsa śloka paḍi' śunāila



śuni' jhaḍu-ṭhākurera baḍa sukha ha-ila



SYNONYMS



*tabe*-thereafter; *kālidāsa*-Kālidāsa; *śloka*-verses; *paḍi'*-reciting; *śunāila*-caused to hear; *śuni'*-hearing; *jhaḍu-ṭhākurera*-of Jhaḍu Ṭhākura; *baḍa*-very great; *sukha*-happiness; *ha*-ila-there was.



TRANSLATION



Kālidāsa then recited some verses, which Jhaḍu Ṭhākura was very happy to hear.





TEXT 25





na me 'bhaktaś catur-vedī



mad-bhaktaḥ śva-pacaḥ priyaḥ



tasmai deyaṁ tato grāhyaṁ



sa ca pūjyo yathā hy aham



SYNONYMS



*no*-not; *me*-My; *abhaktaḥ*-devoid of pure devotional service; *catuḥ-vedī*-a scholar of the four Vedas; *mat*-bhaktaḥ-My devotee; *śva*-pacaḥ-even from a family of dog-eaters; *priyaḥ*-very dear; *tasmai*-to him (the pure devotee); *deyam*-should be given; *tataḥ*-from him; *grāhyam*-should be accepted (remnants of food); *saḥ*-that person; *ca*-also; *pūjyaḥ*-is worshipable; *yathā*-as much as; *hi*-certainly; *aham*-I.



TRANSLATION



"Even though one is a very learned scholar in Sanskrit literature, if he is not engaged in pure devotional service, he is not accepted as My devotee. But if someone born in a family of dog-eaters is a pure devotee with no motives for enjoyment through fruitive activity or mental speculation, he is very dear to Me. All respect should be given to him, and whatever he offers should be accepted, for such devotees are indeed as worshipable as I am.'



PURPORT



This verse spoken by the Supreme Personality of Godhead is found in *Hari-bhakti-vilāsa*.





TEXT 26





viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha-



pādāravinda-vimukhāt śva-pacaṁ variṣṭham



manye tad-arpita-mano-vacanehitārtha-



prāṇaṁ punāti sa kulaṁ na tu bhūri-mānaḥ



SYNONYMS



*viprāt*-than a brāhmaṇa; *dvi-ṣaṭ-guṇa-yutāt*-who is qualified with twelve brahminical qualifications; *aravinda-nābha*-of Lord Viṣṇu, who has a lotuslike navel; *pāda*-aravinda-unto the lotus feet; *vimukhāt*-than a person bereft of devotion; *śva-pacam*-a caṇḍāla, or person accustomed to eating dogs; *variṣṭham*-more glorified; *manye*-I think; *tat*-arpita-dedicated unto Him; *manaḥ*-mind; *vacana*-words; *īhita*-activities; *artha*-wealth; *prāṇam*-life; *punāti*-purifies; *saḥ*-he; *kulam*-his family; *na tu*-but not; *bhūri-mānaḥ*-a brāhmaṇa proud of possessing such qualities.



TRANSLATION



"A person may be born in a brāhmaṇa family and have all twelve brahminical qualities, but if in spite of being qualified he is not devoted to the lotus feet of Lord Kṛṣṇa, who has a navel shaped like a lotus, he is not as good as a caṇḍāla who has dedicated his mind, words, activities, wealth and life to the service of the Lord. Simply to take birth in a brāhmaṇa family or to have brahminical qualities is not sufficient. One must become a pure devotee of the Lord. If a śva-paca or caṇḍāla is a devotee, he delivers not only himself but his whole family, whereas a brāhmaṇa who is not a devotee but simply has brahminical qualifications cannot even purify himself, not to speak of his family.'



PURPORT



This and the following verse are quoted from *Śrīmad-Bhāgavatam* (7.9.10 and 3.33.7).





TEXT 27





aho bata śva-paco 'to garīyān



yaj-jihvāgre vartate nāma tubhyam



tepus tapas te juhuvuḥ sasnur āryā



brahmānūcur nāma gṛṇanti ye te



SYNONYMS



*aho bata*-how wonderful it is; *śva-pacaḥ*-a dog-eater; *ataḥ*-than the initiated brāhmaṇa; *garīyān*-more glorious; *yat*-of whom; *jihvā*-agre-on the tip of the tongue; *vartate*-remains; *nāma*-the holy name; *tubhyam*-of You, my Lord; *tepuḥ*-have performed; *tapaḥ*-austerity; *te*-they; *juhuvuḥ*-have performed sacrifices; *sasnuḥ*-have bathed in all holy places; *āryāḥ*-actually belonging to the Āryan race; *brahma*-all the Vedas; *anūcuḥ*-have studied; *nāma*-the holy name; *gṛṇanti*-chant; *ye*-who; *te*-they.



TRANSLATION



"My dear Lord, anyone who always keeps Your holy name on his tongue is greater than an initiated brāhmaṇa. Although he may be born in a family of dog-eaters and therefore, by material calculations, be the lowest of men, he is glorious nevertheless. That is the wonderful power of chanting the holy name of the Lord. One who chants the holy name is understood to have performed all kinds of austerities. He has studied all the *Vedas*, he has performed all the great sacrifices mentioned in the *Vedas*, he has already taken his bath in all the holy places of pilgrimage, and it is he who is factually the Āryan.' "





TEXT 28





śuni' ṭhākura kahe,--"śāstra ei satya kaya



sei śreṣṭha, aiche yāṅte kṛṣṇa-bhakti haya



SYNONYMS



*śuni'*-hearing; *ṭhākura kahe*-Jhaḍu Ṭhākura said; *śāstra*-revealed scripture; *ei*-this; *satya*-truth; *kaya*-says; *sei*-he; *śreṣṭha*-best; *aiche*-in such a way; *yāṅte*-in whom; *kṛṣṇa*-bhakti-devotion to Kṛṣṇa; *haya*-there is.



TRANSLATION



Hearing these quotations from the revealed scripture *Śrīmad-Bhāgavatam*, Jhaḍu Ṭhākura replied, "Yes, this is true, for it is the version of śāstra. It is true, however, for one who is genuinely advanced in devotion to Kṛṣṇa.





TEXT 29





āmi--nīca-jāti, āmāra nāhi kṛṣṇa-bhakti



anya aiche haya, āmāya nāhi aiche śakti"



SYNONYMS



*āmi*-I; *nīca*-jāti-belonging to a lower caste; *āmāra*-my; *nāhi*-there is not; *kṛṣṇa*-bhakti-devotion to Kṛṣṇa; *anya*-others; *aiche haya*-may be such; *āmāya*-unto me; *nāhi*-there is not; *aiche śakti*-such power.



TRANSLATION



"Such a position may befit others, but I do not possess such spiritual power. I belong to a lower class and have not even a pinch of devotion to Kṛṣṇa."



PURPORT



In his statement, Jhaḍu Ṭhākura presents himself as being born in a low-caste family and not having the qualifications of a bona fide devotee of Lord Kṛṣṇa. He accepts the statements declaring a lowborn person highly exalted if he is a Vaiṣṇava. However, he feels that these descriptions from *Śrīmad-Bhāgavatam* appropriately describe others, but not himself. Jhaḍu Ṭhākura's attitude is quite befitting a real Vaiṣṇava, for a Vaiṣṇava never considers himself exalted, even if he factually is. He is always meek and humble and never thinks that he is an advanced devotee. He assigns himself to a lower position, but that does not mean that he is indeed low. Sanātana Gosvāmī once said that he belonged to a low-caste family, for although he was born in a brāhmaṇa family, he had associated with mlecchas and yavanas in his service as a government minister. Similarly, Jhaḍu Ṭhākura presented himself as someone who belonged to a low caste, but he was actually elevated above many persons born in brāhmaṇa families. Not only is there evidence for this in *Śrīmad-Bhāgavatam*, as quoted by Kālidāsa in verses 26 and 27; there is also considerable evidence for this conclusion in other śāstras. For example, in the *Mahābhārata*, Vana-parva, Chapter 180, it is stated:





śūdre tu yad bhavel lakṣma

dvije tac ca na vidyate

na vai śūdro bhavec chūdro

brāhmaṇo na ca brāhmaṇaḥ



"If the characteristics of a brāhmaṇa are found in a śūdra and not in a brāhmaṇa, that śūdra should not be known as a śūdra, and that brāhmaṇa should not be known as a brāhmaṇa."





Similarly, in the Vana-parva, Chapter 211, it is said:



śūdra-yonau hi jātasya

sad-guṇānupatiṣṭhataḥ

ārjave vartamānasya

brāhmaṇyam abhijāyate



"If a person born in a śūdra family has developed the qualities of a brāhmaṇa, such as satya [truthfulness], śama [peacefulness], dama [self-control] and ārjava [simplicity], he attains the exalted position of a brāhmaṇa."





In the Anuśāsana-parva, Chapter 163, it is said:



sthito brāhmaṇa-dharmeṇa

brāhmaṇyam upajīvati

kṣatriyo vātha vaiśyo vā

brahma-bhūyaḥ sa gacchati



ebhis tu karmabhir devi

śubhair ācaritais tathā

śūdro brāhmaṇatāṁ yāti

vaiśyaḥ kṣatriyatāṁ vrajet



na yonir nāpi saṁskāro

na śrutaṁ na ca santatiḥ

kāraṇāni dvijatvasya

vṛttam eva tu kāraṇam



"If one is factually situated in the occupation of a brāhmaṇa, he must be considered a brāhmaṇa, even if born of a kṣatriya or vaiśya family.





"O Devī, if even a śūdra is actually engaged in the occupation and pure behavior of a brāhmaṇa, he becomes a brāhmaṇa. Moreover, a vaiśya can become a kṣatriya.



"Therefore, neither the source of one's birth, nor his reformation, nor his education is the criterion of a brāhmaṇa. The vṛtta, or occupation, is the real standard by which one is known as a brāhmaṇa."



We have seen that a person who is not the son of a doctor and has not attended a medical college is sometimes able to practice medicine. By practical knowledge of how to perform a surgical operation, how to mix medicine and how to give certain medicines for certain diseases, a person can receive a certificate and be registered as a medical practitioner in the practical field. He can do a medical man's work and be known as a doctor. Although qualified medical men may consider him a quack, the government will recognize his work. Especially in India, there are many such doctors who perform their medical services perfectly. They are accepted even by the government. Similarly, if one is engaged in brahminical service or occupational duties, he must be considered a brāhmaṇa despite the family in which he is born. That is the verdict of all the śāstras.



In the *Śrīmad-Bhāgavatam* (7.11.35), it is said:



yasya yal lakṣaṇaṁ proktaṁ

puṁso varṇābhivyañjakam

yad anyatrāpi dṛśyeta

tat tenaiva vinirdiśet



This is a statement by Nārada Muni to Mahārāja Yudhiṣṭhira, wherein Nārada says that the symptoms of a brāhmaṇa, kṣatriya and vaiśya are all described in śāstra. Therefore, if one is found exhibiting the symptoms and qualities of a brāhmaṇa and serving in a brahminical occupation, even if he is not born a brāhmaṇa or kṣatriya, he should be considered according to his qualifications and occupation.





Similarly, in the Padma purāṇa it is said:



na śūdrā bhagavad-bhaktās

te tu bhāgavatā matāḥ

sarva-varṇeṣu te śūdrā

ye na bhaktā janārdane



"A devotee should never be considered a śūdra. All the devotees of the Supreme Personality of Godhead should be recognized as bhāgavatas. If one is not a devotee of Lord Kṛṣṇa, however, even if born of a brāhmaṇa, kṣatriya or vaiśya family, he should be considered a śūdra."





In the *Padma Purāṇa* it is also said:



śva-pākam iva nekṣeta

loke vipram avaiṣṇavam

vaiṣṇavo varṇo-bāhyo 'pi

punāti bhuvana-trayam



"If a person born in a brāhmaṇa family is an avaiṣṇava, a nondevotee, one should not see his face, exactly as one should not look upon the face of a caṇḍāla, or dog-eater. However, a vaiṣṇava found in varṇas other than brāhmaṇa can purify all the three worlds."





The *Padma Purāṇa* further says:



śūdraṁ vā bhagavad-bhaktaṁ

niṣādaṁ śva-pacaṁ tathā

vīkṣate jāti-sāmānyāt

sa yāti narakaṁ dhruvam



"One who considers a devotee of the Supreme Personality of Godhead who was born in a family of śūdras, niṣādas or caṇḍālas to belong to that particular caste certainly goes to hell."





A brāhmaṇa must be a Vaiṣṇava and a learned scholar. Therefore in India it is customary to address a brāhmaṇa as paṇḍita. Without knowledge of Brahman, one cannot understand the Supreme Personality of Godhead. Therefore a Vaiṣṇava is already a brāhmaṇa, whereas a brāhmaṇa may become a Vaiṣṇava. In the Garuḍa Purāṇa it is said:



bhaktir aṣṭa-vidhā hy eṣā

yasmin mlecche 'pi vartate

sa viprendro muni-śreṣṭhaḥ

sa jñānī sa ca paṇḍitaḥ



"If even a mleccha becomes a devotee, he is to be considered the best of the brāhmaṇas and a learned paṇḍita."





Similarly, Tattva-sāgara says:



yathā kāñcanatāṁ yāti

kāṁsyaṁ rasa-vidhānataḥ

tathā dīkṣā-vidhānena

dvijatvaṁ jāyate nṛṇām



"As bell metal is turned to gold when mixed with mercury in an alchemical process, so one who is properly trained and initiated by a bona fide spiritual master becomes a brāhmaṇa immediately." All this evidence found in the revealed scriptures proves that according to the Vedic version, a Vaiṣṇava is never to be considered an abrāhmaṇa, or non-brāhmaṇa. A Vaiṣṇava should not be thought to belong to a lower caste even if born in a mleccha or yavana family. Because he has become a devotee of Lord Kṛṣṇa, he has become purified and has attained the stage of brāhmaṇa (dvijatvaṁ jāyate nṛṇām).





TEXT 30





tāre namaskari' kālidāsa vidāya māgilā



jhaḍu-ṭhākura tabe tāṅra anuvraji, āilā



SYNONYMS



*tāre*-unto him (Jhaḍu Ṭhākura); *namaskari'*-offering obeisances; *kālidāsa*-Kālidāsa; *vidāya māgilā*-asked permission to go; *jhaḍu-ṭhākura*-Jhaḍu Ṭhākura; *tabe*-at that time; *tāṅra*-him; *anuvraji'*-following; *āilā*-went.



TRANSLATION



Kālidāsa again offered his obeisances to Jhaḍu Ṭhākura and asked his permission to go. The saint Jhaḍu Ṭhākura followed him as he left.





TEXT 31





tāṅre vidāya diyā ṭhākura yadi ghare āila



tāṅra caraṇa-cihna yei ṭhāñi paḍila



SYNONYMS



*tāṅre*-unto him (Kālidāsa); *vidāya diyā*-bidding farewell; *ṭhākura*-Jhaḍu Ṭhākura; *yadi*-when; *ghare āila*-returned to his home; *tāṅra caraṇa-cihna*-the mark of his feet; *yei ṭhāñi*-wherever; *paḍila*-fell.



TRANSLATION



After bidding farewell to Kālidāsa, Jhaḍu Ṭhākura returned to his home, leaving the marks of his feet plainly visible in many places.





TEXT 32





sei dhūli lañā kālidāsa sarvāṅge lepilā



tāṅra nikaṭa eka-sthāne lukāñā rahilā



SYNONYMS



*sei dhūli*-that dust; *lañā*-taking; *kālidāsa*-Kālidāsa; *sarva-aṅge*-all over his body; *lepilā*-smeared; *tāṅra nikaṭa*-near his place; *eka-sthāne*-in one place; *lukāñā rahilā*-remained hidden.



TRANSLATION



Kālidāsa smeared the dust from those footprints all over his body. Then he hid in a place near Jhaḍu Ṭhākura's home.





TEXT 33





jhaḍu-ṭhākura ghara yāi' dekhi' āmra-phala



mānasei kṛṣṇa-candre arpilā sakala



SYNONYMS



*jhaḍu-ṭhākura*-Jhaḍu Ṭhākura; *ghara yāi'*-returning home; *dekhi' āmra*-phala-seeing the mangoes; *mānasei*-within his mind; *kṛṣṇa*-candre-unto Kṛṣṇa; *arpilā*-offered; *sakala*-all.



TRANSLATION



Upon returning home, Jhaḍu Ṭhākura saw the mangoes Kālidāsa had presented. Within his mind he offered them to Kṛṣṇa-candra.





TEXT 34





kalāra pāṭuyā-kholā haite āmra nikāśiyā



tāṅra patnī tāṅre dena, khāyena cūṣiyā



SYNONYMS



*kalāra*-of the banana tree; *pāṭuyā*-kholā-leaves and bark; *haite*-from within; *āmra*-mangoes; *nikāśiyā*-taking out; *tāṅra patnī*-his wife; *tāṅre*-to him; *dena*-gives; *khāyena*-eats; *cūṣiyā*-sucking.



TRANSLATION



Jhaḍu Ṭhākura's wife then took the mangoes from their covering of banana tree leaves and bark and offered them to Jhaḍu Ṭhākura, who began to suck and eat them.





TEXT 35





cūṣi, cūṣi, coṣā āṅṭhi phelilā pāṭuyāte



tāre khāoyāñā tāṅra patnī khāya paścāte



SYNONYMS



*cūṣi' cūṣi'*-sucking and sucking; *coṣā*-sucked; *āṅṭhi*-the seeds; *phelilā*-left; *pāṭuyāte*-on the plantain leaf; *tāre*-him; *khāoyāñā*-after feeding; *tāṅra patnī*-his wife; *khāya*-eats; *paścāte*-afterwards.



TRANSLATION



When he finished eating, he left the seeds on the banana leaf, and his wife, after feeding her husband, later began to eat.





TEXT 36





āṅṭhi-coṣā sei pāṭuyā-kholāte bhariyā



bāhire ucchiṣṭa-garte phelāilā lañā



SYNONYMS



*āṅṭhi*-the seeds; *coṣā*-that had been sucked; *sei*-that; *pāṭuyā*-kholāte-banana leaf and bark; *bhariyā*-filling; *bāhire*-outside; *ucchiṣṭa-garte*-in the ditch where refuse was thrown; *phelāilā lañā*-picked up and threw.



TRANSLATION



After she finished eating, she filled the banana leaves and bark with the seeds, picked them up and threw them in the ditch where all the refuse was thrown.





TEXT 37





sei kholā, āṅṭhi, cokalā cūṣe kālidāsa



cūṣite cūṣite haya premete ullāsa



SYNONYMS



*sei*-that; *kholā*-bark of the banana tree; *āṅṭhi*-seeds of the mango; *cokalā*-skin of the mango; *cūṣe*-licks up; *kālidāsa*-Kālidāsa; *cūṣite cūṣite*-while licking up; *haya*-there was; *premete ullāsa*-great jubilation in ecstatic love.



TRANSLATION



Kālidāsa licked the banana bark and the mango seeds and skins, and while licking them he was overwhelmed in jubilation by ecstatic love.





TEXT 38





ei-mata yata vaiṣṇava vaise gauḍa-deśe



kālidāsa aiche sabāra nilā avaśeṣe



SYNONYMS



*ei-mata*-in this way; *yata*-as many as; *vaiṣṇava*-Vaiṣṇavas; *vaise*-reside; *gauḍa-deśe*-in Bengal; *kālidāsa*-Kālidāsa; *aiche*-in that way; *sabāra*-of all of them; *nilā*-took; *avaśeṣe*-the remnants.



TRANSLATION



In this way Kālidāsa ate the remnants of food left by all the Vaiṣṇavas residing in Bengal.





TEXT 39





sei kālidāsa yabe nīlācale āilā



mahāprabhu tāṅra upara mahā-kṛpā kailā



SYNONYMS



*sei kālidāsa*-that Kālidāsa; *yabe*-when; *nīlācale āilā*-came to Jagannātha Purī; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅra upara*-upon him; *mahā*-kṛpā-great mercy; *kailā*-bestowed.



TRANSLATION



When Kālidāsa visited Jagannātha Purī, Nīlācala, Śrī Caitanya Mahāprabhu bestowed great mercy upon him.





TEXT 40





prati-dina prabhu yadi yā'na daraśane



jala-karaṅga lañā govinda yāya prabhu-sane



SYNONYMS



*prati*-dina-every day; *prabhu*-Śrī Caitanya Mahāprabhu; *yadi*-when; *yā'na*-goes; *daraśane*-to see Lord Jagannātha; *jala-karaṅga*-a waterpot; *lañā*-taking; *govinda*-the personal servant of the Lord (Govinda); *yāya*-goes; *prabhu*-sane-with Śrī Caitanya Mahāprabhu.



TRANSLATION



Śrī Caitanya Mahāprabhu had been regularly visiting the temple of Jagannātha every day, and at that time Govinda, His personal servant, used to carry His waterpot and go with Him.





TEXT 41





siṁha-dvārera uttara-dike kapāṭera āḍe



bāiśa 'pāhāca'-tale āche eka nimna gāḍe



SYNONYMS



*siṁha-dvārera*-of the Siṁha-dvāra; *uttara*-dike-on the northern side; *kapāṭera āḍe*-behind the door; *bāiśa 'pāhāca'*-of the twenty-two steps; *tale*-at the bottom; *āche*-there is; *eka*-one; *nimna*-low; *gāḍe*-ditch.



TRANSLATION



On the northern side of the Siṁha-dvāra, behind the door, there are twenty-two steps leading to the temple, and at the bottom of those steps is a ditch.





TEXT 42





sei gāḍe karena prabhu pāda-prakṣālane



tabe karibāre yāya īśvara-daraśane



SYNONYMS



*sei gāḍe*-in that ditch; *karena*-does; *prabhu*-Śrī Caitanya Mahāprabhu; *pāda*-prakṣālane-washing the feet; *tabe*-thereafter; *karibāre*-to do; *yāya*-He goes; *īśvara-daraśane*-to visit Lord Jagannātha.



TRANSLATION



Śrī Caitanya Mahāprabhu would wash His feet in this ditch, and then He would enter the temple to see Lord Jagannātha.





TEXT 43





govindere mahāprabhu kairāche niyama



'mora pāda-jala yena nā laya kona jana'



SYNONYMS



*govindere*-unto Govinda; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kairāche*-has given; *niyama*-a regulative principle; *mora*-My; *pāda*-jala-water from washing the feet; *yena*-that; *nā laya*-does not take; *kona jana*-anyone.



TRANSLATION



Śrī Caitanya Mahāprabhu ordered His personal servant Govinda that no one should take the water that had washed His feet.





TEXT 44





prāṇi-mātra la-ite nā pāya sei jala



antaraṅga bhakta laya kari' kona chala



SYNONYMS



*prāṇi-mātra*-all living beings; *la-ite*-to take; *nā pāya*-do not get; *sei jala*-that water; *antaraṅga*-very intimate; *bhakta*-devotees; *laya*-take; *kari'*-doing; *kona chala*-some trick.



TRANSLATION



Because of the Lord's strict order, no living being could take the water. Some of His intimate devotees, however, would take it by some trick.





TEXT 45





eka-dina prabhu tāṅhā pāda prakṣālite



kālidāsa āsi' tāhāṅ pātilena hāte



SYNONYMS



*eka-dina*-one day; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅhā*-there; *pāda prakṣālite*-washing His feet; *kālidāsa*-Kālidāsa; *āsi'*-coming; *tāhāṅ*-there; *pātilena*-spread; *hāte*-his palm.



TRANSLATION



One day as Śrī Caitanya Mahāprabhu was washing His feet in that place, Kālidāsa came and extended his palm to take the water.





TEXT 46





eka añjali, dui añjali, tina añjali pilā



tabe mahāprabhu tāṅre niṣedha karilā



SYNONYMS



*eka añjali*-one palmful; *dui añjali*-two palmfuls; *tina añjali*-three palmfuls; *pilā*-he drank; *tabe*-at that time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *niṣedha karilā*-forbade.



TRANSLATION



Kālidāsa drank one palmful and then a second and a third. Then Śrī Caitanya Mahāprabhu forbade him to drink more.





TEXT 47





"ataḥpara āra nā kariha punar-bāra



etāvatā vāñchā-pūraṇa kariluṅ tomāra"



SYNONYMS



*ataḥpara*-hereafter; *āra*-any more; *nā kariha*-do not do; *punaḥ*-bāra-again; *etāvatā*-so far; *vāñchā*-pūraṇa-fulfilling the desire; *kariluṅ*-I have done; *tomāra*-of you.



TRANSLATION



"Do not act in this way any more. I have fulfilled your desire as far as possible."





TEXT 48





sarvajña-śiromaṇi caitanya īśvara



vaiṣṇave tāṅhāra viśvāsa, jānena antara



SYNONYMS



*sarva*-jña-omniscient; *śiromaṇi*-topmost; *caitanya*-Lord Śrī Caitanya Mahāprabhu; *īśvara*-the Supreme Personality of Godhead; *vaiṣṇave*-unto the Vaiṣṇavas; *tāṅhāra viśvāsa*-his faith; *jānena*-He knows; *antara*-the heart.



TRANSLATION



Śrī Caitanya Mahāprabhu is the most exalted, omniscient Supreme Personality of Godhead, and therefore He knew that Kālidāsa, in the core of his heart, had full faith in Vaiṣṇavas.





TEXT 49





sei-guṇa lañā prabhu tāṅre tuṣṭa ha-ilā



anyera durlabha prasāda tāṅhāre karilā



SYNONYMS



*sei-guṇa*-that quality; *lañā*-accepting; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *tuṣṭa ha*-ilā-satisfied; *anyera*-for others; *durlabha*-not attainable; *prasāda*-mercy; *tāṅhāre*-unto him; *karilā*-showed.



TRANSLATION



Because of this quality, Śrī Caitanya Mahāprabhu satisfied him with mercy not attainable by anyone else.





TEXT 50





bāiśa 'pāhāca'-pāche upara dakṣiṇa-dike



eka nṛsiṁha-mūrti āchena uṭhite vāma-bhāge



SYNONYMS



*bāiśa pāhāca*-of the twenty-two steps; *pāche*-toward the back; *upara*-above; *dakṣiṇa*-dike-on the southern side; *eka*-one; *nṛsiṁha*-mūrti-Deity of Lord Nṛsiṁha; *āchena*-there is; *uṭhite*-while stepping upward; *vāma*-bhāge-on the left side.



TRANSLATION



On the southern side, behind and above the twenty-two steps, is a Deity of Lord Nṛsiṁhadeva. It is on the left as one goes up the steps toward the temple.





TEXT 51





prati-dina tāṅre prabhu karena namaskāra



namaskari' ei śloka paḍe bāra-bāra



SYNONYMS



*prati*-dina-every day; *tāṅre*-unto the Deity of Lord Nṛsiṁhadeva; *prabhu*-Śrī Caitanya Mahāprabhu; *karena*-does; *namaskāra*-obeisances; *namaskari'*-offering obeisances; *ei śloka*-these verses; *paḍe*-recites; *bāra*-bāra-again and again.



TRANSLATION



Śrī Caitanya Mahāprabhu, His left side toward the Deity, offered obeisances to Lord Nṛsiṁha as He proceeded toward the temple. He recited the following verses again and again while offering obeisances.





TEXT 52





namas te nara-siṁhāya



prahlādāhlāda-dāyine



hiraṇyakaśipor vakṣaḥ-



śilā-ṭaṅka-nakhālaye



SYNONYMS



*namaḥ*-I offer my respectful obeisances; *te*-unto You; *nara-siṁhāya*-Lord Nṛsiṁhadeva; *prahlāda*-to Mahārāja Prahlāda; *āhlāda*-of pleasure; *dāyine*-giver; *hiraṇya-kaśipoḥ*-of Hiraṇyakaśipu; *vakṣaḥ*-chest; *śilā*-like stone; *ṭaṅka*-like the chisel; *nakha-ālaye*-whose fingernails.



TRANSLATION



"I offer my respectful obeisances unto You, Lord Nṛsiṁhadeva. You are the giver of pleasure to Mahārāja Prahlāda, and Your nails cut the chest of Hiraṇyakaśipu like a chisel cutting stone.



PURPORT



This and the following verse are quoted from the Nṛsiṁha Purāṇa.





TEXT 53





ito nṛsiṁhaḥ parato nṛsiṁho



yato yato yāmi tato nṛsiṁhaḥ



bahir nṛsiṁho hṛdaye nṛsiṁho



nṛsiṁham ādiṁ śaraṇaṁ prapadye



SYNONYMS



*itaḥ*-here; *nṛsiṁhaḥ*-Lord Nṛsiṁha; *parataḥ*-on the opposite side; *nṛsiṁhaḥ*-Lord Nṛsiṁha; *yataḥ yataḥ*-wherever; *yāmi*-I go; *tataḥ*-there; *nṛsiṁhaḥ*-Lord Nṛsiṁha; *bahiḥ*-outside; *nṛsiṁhaḥ*-Lord Nṛsiṁha; *hṛdaye*-in my heart; *nṛsiṁhaḥ*-Lord Nṛsiṁha; *nṛsiṁham*-Lord Nṛsiṁha; *ādim*-the original Supreme Personality; *śaraṇam prapadye*-I take shelter of.



TRANSLATION



"Lord Nṛsiṁhadeva is here, and He is also there on the opposite side. Wherever I go, there I see Lord Nṛsiṁhadeva. He is outside and within My heart. Therefore I take shelter of Lord Nṛsiṁhadeva, the original Supreme Personality of Godhead."





TEXT 54





tabe prabhu karilā jagannātha daraśana



ghare āsi' madhyāhna kari' karila bhojana



SYNONYMS



*tabe*-after this; *prabhu*-Śrī Caitanya Mahāprabhu; *karilā*-did; *jagannātha daraśana*-visiting Lord Jagannātha; *ghare āsi'*-after returning home; *madhyāhna kari'*-after performing His noon activities; *karila bhojana*-took lunch.



TRANSLATION



Having offered obeisances to Lord Nṛsiṁhadeva, Śrī Caitanya Mahāprabhu visited the temple of Lord Jagannātha. Then He returned to His residence, finished His noon duties and took His lunch.





TEXT 55





bahir-dvāre āche kālidāsa pratyāśā kariyā



govindere ṭhāre prabhu kahena jāniyā



SYNONYMS



*bahiḥ*-dvāre-outside the door; *āche*-there was; *kālidāsa*-Kālidāsa; *pratyāśā kariyā*-expecting; *govindere*-unto Govinda; *ṭhāre*-by indications; *prabhu*-Śrī Caitanya Mahāprabhu; *kahena*-speaks; *jāniyā*-knowing.



TRANSLATION



Kālidāsa was standing outside the door, expecting the remnants of food from Śrī Caitanya Mahāprabhu. Knowing this, Mahāprabhu gave an indication to Govinda.





TEXT 56





mahāprabhura iṅgita govinda saba jāne



kālidāsere dila prabhura śeṣa-pātra-dāne



SYNONYMS



*mahāprabhura*-of Śrī Caitanya Mahāprabhu; *iṅgita*-indications; *govinda*-His personal servant; *saba*-all; *jāne*-knows; *kālidāsere*-unto Kālidāsa; *dila*-delivered; *prabhura*-of Śrī Caitanya Mahāprabhu; *śeṣa-pātra*-the remnants of food; *dāne*-presentation.

TRANSLATION



Govinda understood all the indications of Śrī Caitanya Mahāprabhu. Therefore he immediately delivered the remnants of Śrī Caitanya Mahāprabhu's food to Kālidāsa.





TEXT 57





vaiṣṇavera śeṣa-bhakṣaṇera eteka mahimā



kālidāse pāoyāila prabhura kṛpā-sīmā



SYNONYMS



*vaiṣṇavera*-of Vaiṣṇavas; *śeṣa-bhakṣaṇera*-of eating the remnants of food; *eteka mahimā*-so much value; *kālidāse*-Kālidāsa; *pāoyāila*-caused to get; *prabhura*-of Śrī Caitanya Mahāprabhu; *kṛpā-sīmā*-the supreme mercy.



TRANSLATION



Taking the remnants of the food of Vaiṣṇavas is so valuable that it induced Śrī Caitanya Mahāprabhu to offer Kālidāsa His supreme mercy.





TEXT 58





tāte 'vaiṣṇavera jhuṭā' khāo chāḍi' ghṛṇā-lāja



yāhā haite pāibā nija vāñchita saba kāja



SYNONYMS



*tāte*-therefore; *vaiṣṇavera jhuṭā*-remnants of the food of Vaiṣṇavas; *khāo*-eat; *chāḍi'*-giving up; *ghṛṇā*-lāja-hate and hesitation; *yāhā haite*-by which; *pāibā*-you will get; *nija*-your own; *vāñchita*-desired; *saba*-all; *kāja*-success.



TRANSLATION



Therefore, giving up hatred and hesitation, try to eat the remnants of the food of Vaiṣṇavas, for you will thus be able to achieve your desired goal of life.





TEXT 59





kṛṣṇera ucchiṣṭa haya 'mahā-prasāda' nāma



'bhakta-śeṣa' haile 'mahā-mahā-prasādākhyāna'



SYNONYMS



*kṛṣṇera ucchiṣṭa*-remnants of the food of Kṛṣṇa; *haya*-are; *mahā*-prasāda nāma-called mahā-prasāda; *bhakta-śeṣa*-the remnants of a devotee; *haile*-when it becomes; *mahā*-mahā-prasāda-great mahā-prasāda; *ākhyāna*-named.



TRANSLATION



The remnants of food offered to Lord Kṛṣṇa are called mahā-prasāda. After this same mahā-prasāda has been taken by a devotee, the remnants are elevated to mahā-mahā-prasāda.





TEXT 60





bhakta-pada-dhūli āra bhakta-pada-jala



bhakta-bhukta-avaśeṣa,--tina mahā-bala



SYNONYMS



*bhakta-pada-dhūli*-the dust of the lotus feet of a devotee; *āra*-and; *bhakta-pada-jala*-the water that washed the feet of a devotee; *bhakta-bhukta-avaśeṣa*-and the remnants of food eaten by a devotee; *tina*-three; *mahā-bala*-very powerful.



TRANSLATION



The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are three very powerful substances.





TEXT 61





ei tina-sevā haite kṛṣṇa-premā haya



punaḥ punaḥ sarva-śāstre phukāriyā kaya



SYNONYMS



*ei tina*-sevā-rendering service to these three; *haite*-from; *kṛṣṇa*-prema-ecstatic love for Kṛṣṇa; *haya*-there is; *punaḥ punaḥ*-again and again; *sarva-śāstre*-all the revealed scriptures; *phu*-kāriyā kaya-declare loudly.



TRANSLATION



By rendering service to these three, one attains the supreme goal of ecstatic love for Kṛṣṇa. In all the revealed scriptures this is loudly declared again and again.





TEXT 62





tāte bāra bāra kahi,--śuna bhakta-gaṇa



viśvāsa kariyā kara e-tina sevana



SYNONYMS



*tāte*-therefore; *bāra bāra*-again and again; *kahi*-I say; *śuna*-hear; *bhakta*-gaṇa-devotees; *viśvāsa kariyā*-keeping faith; *kara*-do; *e*-tina sevana -rendering service to these three.



TRANSLATION



Therefore, my dear devotees, please hear from me, for I insist again and again: please keep faith in these three and render service to them without hesitation.





TEXT 63





tina haite kṛṣṇa-nāma-premera ullāsa



kṛṣṇera prasāda, tāte 'sākṣī' kālidāsa



SYNONYMS



*tina haite*-from these three; *kṛṣṇa-nāma*-of the holy name of Lord Kṛṣṇa; *premera ullāsa*-awakening of ecstatic love; *kṛṣṇera prasāda*-the mercy of Lord Kṛṣṇa; *tāte*-in that; *sākṣī*-evidence; *kālidāsa*-Kālidāsa.



TRANSLATION



From these three one achieves the highest goal of life-ecstatic love of Kṛṣṇa. This is the greatest mercy of Lord Kṛṣṇa. The evidence is Kālidāsa himself.





TEXT 64





nīlācale mahāprabhu rahe ei-mate



kālidāse mahā-kṛpā kailā alakṣite



SYNONYMS



*nīlācale*-at Jagannātha Purī; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *rahe*-remains; *ei-mate*-in this way; *kālidāse*-unto Kālidāsa; *mahā*-kṛpā-great favor; *kailā*-bestowed; *alakṣite*-invisibly.



TRANSLATION



In this way Śrī Caitanya Mahāprabhu remained at Jagannātha Purī, Nīlācala, and He invisibly bestowed great mercy upon Kālidāsa.





TEXT 65





se vatsara śivānanda patnī lañā āilā



'purīdāsa'-choṭa-putre saṅgete ānilā



SYNONYMS



*se vatsara*-that year; śivānanda-Śivānanda Sena; *patnī*-the wife; *lañā*-bringing; *āilā*-came; *purī*-dāsa-Purīdāsa; *choṭa-putre*-the youngest son; *saṅgete ānilā*-he brought with him.



TRANSLATION



That year, Śivānanda Sena brought with him his wife and youngest son, Purīdāsa.





TEXT 66





putra saṅge lañā teṅho āilā prabhu-sthāne



putrere karāilā prabhura caraṇa vandane



SYNONYMS



*putra*-the son; *saṅge*-along; *lañā*-taking; *teṅho*-he; *āilā*-came; *prabhu-sthāne*-to the place of Śrī Caitanya Mahāprabhu; *putrere*-his son; *karāilā*-made to do; *prabhura*-of Śrī Caitanya Mahāprabhu; *caraṇa vandane*-worshiping the lotus feet.



TRANSLATION



Taking his son, Śivānanda Sena went to see Śrī Caitanya Mahāprabhu at His residence. He made his son offer respectful obeisances at the lotus feet of the Lord.





TEXT 67





'kṛṣṇa kaha' bali' prabhu balena bāra bāra



tabu kṛṣṇa-nāma bālaka nā kare uccāra



SYNONYMS



*kṛṣṇa kaha*-say Kṛṣṇa; *bali'*-saying; *prabhu*-Śrī Caitanya Mahāprabhu; *balena*-said; *bāra bāra*-again and again; *tabu*-still; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *bālaka*-the boy; *nā kare uccāra*-did not utter.



TRANSLATION



Śrī Caitanya Mahāprabhu asked the boy again and again to chant the name of Kṛṣṇa, but the boy would not utter the holy name.





TEXT 68





śivānanda bālakere bahu yatna karilā



tabu sei bālaka kṛṣṇa-nāma nā kahilā



SYNONYMS



śivānanda-Śivānanda Sena; *bālakere*-unto the boy; *bahu*-much; *yatna*-endeavor; *karilā*-did; *tabu*-still; *sei bālaka*-that boy; *kṛṣṇa-nāma*-the name of Kṛṣṇa; *nā kahilā*-did not utter.



TRANSLATION



Although Śivānanda Sena tried with much endeavor to get his boy to speak Kṛṣṇa's holy name, the boy would not utter it.





TEXT 69





prabhu kahe,--"āmi nāma jagate laoyāiluṅ



sthāvare paryanta kṛṣṇa-nāma kahāiluṅ



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *āmi*-I; *nāma*-the holy name; *jagate*-throughout the whole world; *laoyāiluṅ*-induced to take; *sthāvare*-the unmovable; *paryanta*-up to; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *kahāiluṅ*-I induced to chant.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "I have induced the whole world to take to the holy name of Kṛṣṇa. I have induced even the trees and immovable plants to chant the holy name.





TEXT 70





ihāre nāriluṅ kṛṣṇa-nāma kahāite!"



śuniyā svarūpa-gosāñi lāgilā kahite



SYNONYMS



*ihāre*-this boy; *nāriluṅ*-I could not; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *kahāite*-cause to speak; *śuniyā*-hearing; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosāñi; *lāgilā*-began; *kahite*-to say.



TRANSLATION



"But I could not induce this boy to chant the holy name of Kṛṣṇa." Hearing this, Svarūpa Dāmodara Gosvāmī began to speak.





TEXT 71





"tumi kṛṣṇa-nāma-mantra kailā upadeśe



mantra pāñā kā'ra āge nā kare prakāśe



SYNONYMS



*tumi*-You; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *mantra*-this hymn; *kailā upadeśe*-have instructed; *mantra pāñā*-getting the hymn; *kā'ra āge*-in front of everyone; *nā kare prakāśe*-he does not express.



TRANSLATION



"My Lord," he said, "You have given him initiation into the name of Kṛṣṇa, but after receiving the mantra he will not express it in front of everyone.





TEXT 72





mane mane jape, mukhe nā kare ākhyāna



ei ihāra manaḥ-kathā--kari anumāna"



SYNONYMS



*mane mane*-within the mind; *jape*-chants; *mukhe*-in the mouth; *nā kare ākhyāna*-does not express; *ei*-this; *ihāra*-his; *manaḥ*-kathā-intention; *kari anumāna*-I guess.



TRANSLATION



"This boy chants the mantra within his mind, but does not say it aloud. That is his intention, as far as I can guess."





TEXT 73





āra dina kahena prabhu,--'paḍa, purīdāsa'



ei śloka kari' teṅho karilā prakāśa



SYNONYMS



*āra dina*-another day; *kahena prabhu*-Śrī Caitanya Mahāprabhu said; *paḍa*-recite; *purīdāsa*-Purīdāsa; *ei*-this; *śloka*-verse; *kari'*-making; *teṅho*-he; *karilā prakāśa*-manifested.



TRANSLATION



Another day, when Śrī Caitanya Mahāprabhu said to the boy, "Recite, My dear Purīdāsa," the boy composed the following verse and expressed it before everyone.





TEXT 74





śravasoḥ kuvalayam akṣṇor añjanam



uraso mahendra-maṇi-dāma



vṛndāvana-ramaṇīnāṁ maṇḍanam



akhilaṁ harir jayati



SYNONYMS



*śravasoḥ*-of the two ears; *kuvalayam*-blue lotus flowers; *akṣṇoḥ*-of the two eyes; *añjanam*-ointment; *urasaḥ*-of the chest; *mahendra-maṇi-dāma*-a necklace of indranīla gems; *vṛndāvana-ramaṇīnām*-of the damsels of Vṛndāvana; *maṇḍanam*-ornaments; *akhilam*-all; *hariḥ jayati*-all glories to Lord Śrī Kṛṣṇa.



TRANSLATION



"Lord Śrī Kṛṣṇa is just like a bluish lotus flower for the ears; He is ointment for the eyes, a necklace of indranīla gems for the chest, and universal ornaments for the gopī damsels of Vṛndāvana. Let that Lord Śrī Hari, Kṛṣṇa, be glorified."





TEXT 75





sāta vatsarera śiśu, nāhi adhyayana



aiche śloka kare,--lokera camatkāra mana



SYNONYMS



*sāta vatsarera*-seven years old; *śiśu*-the boy; *nāhi adhyayana*-without education; *aiche*-such; *śloka*-verse; *kare*-composes; *lokera*-of all the people; *camatkāra*-struck with wonder; *mana*-mind.



TRANSLATION



Although the boy was only seven years old and still had no education, he composed such a nice verse. Everyone was struck with wonder.





TEXT 76





caitanya-prabhura ei kṛpāra mahimā



brahmādi deva yāra nāhi pāya sīmā



SYNONYMS



*caitanya-prabhura*-of Lord Śrī Caitanya Mahāprabhu; *ei*-this; *kṛpāra mahimā*-the glory of the mercy; *brahmā-ādi*-headed by Lord Brahmā; *deva*-the demigods; *yāra*-of which; *nāhi pāya*-do not reach; *sīmā*-the limit.



TRANSLATION



This is the glory of Śrī Caitanya Mahāprabhu's causeless mercy, which even the demigods, headed by Lord Brahmā, cannot estimate.





TEXT 77





bhakta-gaṇa prabhu-saṅge rahe cāri-māse



prabhu ājñā dilā sabe gelā gauḍa-deśe



SYNONYMS



*bhakta-gaṇa*-all the devotees; *prabhu*-saṅge-with Śrī Caitanya Mahāprabhu; *rahe*-remained; *cāri-māse*-for four months; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *ājñā dilā*-gave the order; *sabe*-unto everyone; *gelā*-returned; *gauḍa-deśe*-to Bengal.



TRANSLATION



All the devotees remained with Śrī Caitanya Mahāprabhu continuously for four months. Then the Lord ordered them back to Bengal, and therefore they returned.





TEXT 78





tāṅ-sabāra saṅge prabhura chila bāhya-jñāna



tāṅrā gele punaḥ hailā unmāda pradhāna



SYNONYMS



*tāṅ-sabāra*-all of them; *saṅge*-with; *prabhura*-of Śrī Caitanya Mahāprabhu; *chila*-there was; *bāhya*-jñāna-external consciousness; *tāṅrā gele*-when they departed; *punaḥ*-again; *hailā*-there was; *unmāda*-madness; *pradhāna*-the chief business.



TRANSLATION



As long as the devotees were in Nīlācala, Jagannātha Purī, Śrī Caitanya Mahāprabhu maintained His external consciousness, but after their departure His chief engagement was again the madness of ecstatic love for Kṛṣṇa.





TEXT 79





rātri-dine sphure kṛṣṇera rūpa-gandha-rasa



sākṣād-anubhave,--yena kṛṣṇa-upasparśa



SYNONYMS



*rātri*-dine-night and day; *sphure*-appears; *kṛṣṇera*-of Lord Kṛṣṇa; *rūpa*-the beauty; *gandha*-fragrance; *rasa*-mellow; *sākṣāt*-anubhave-directly experienced; *yena*-as if; *kṛṣṇa*-upasparśa-touching Kṛṣṇa.



TRANSLATION



Throughout the entire day and night, Śrī Caitanya Mahāprabhu directly relished Kṛṣṇa's beauty, fragrance and mellow as if He were touching Kṛṣṇa hand to hand.





TEXT 80





eka-dina prabhu gelā jagannātha-daraśane



siṁha-dvāre dala-i āsi' karila vandane



SYNONYMS



*eka-dina*-one day; *prabhu*-Śrī Caitanya Mahāprabhu; *gelā*-went; *jagannātha-daraśane*-to see Lord Jagannātha; *siṁha*-dvāre-at the gate known as Siṁha-dvāra; *dala-i*-the gatekeeper; *āsi'*-coming; *karila vandane*-offered respectful obeisances.



TRANSLATION



One day, when Śrī Caitanya Mahāprabhu went to visit the temple of Lord Jagannātha, the gatekeeper at Siṁha-dvāra approached Him and offered respectful obeisances.





TEXT 81





tāre bale,--'kothā kṛṣṇa, mora prāṇa-nātha?



more kṛṣṇa dekhāo' bali' dhare tāra hāta



SYNONYMS



*tāre*-to him; *bale*-said; *kothā kṛṣṇa*-where is Kṛṣṇa; *mora*-My; *prāṇa-nātha*-Lord of life; *more*-to Me; *kṛṣṇa dekhāo*-please show Kṛṣṇa; *bali'*-saying; *dhare*-catches; *tāra*-his; *hāta*-hand.



TRANSLATION



The Lord asked him, "Where is Kṛṣṇa, My life and soul? Please show Me Kṛṣṇa." Saying this, He caught the doorkeeper's hand.





TEXT 82





seha kahe,--'iṅhā haya vrajendra-nandana



āisa tumi mora saṅge, karāṅa daraśana'



SYNONYMS



*seha kahe*-he said; *iṅhā*-here; *haya*-is; *vrajendra-nandana*-the son of Nanda Mahārāja; *āisa*-come; *tumi*-You; *mora saṅge*-with me; *karāṅa daraśana*-I shall show.



TRANSLATION



The doorkeeper replied, "The son of Mahārāja Nanda is here; please come along with me, and I shall show You."





TEXT 83





'tumi mora sakhā, dekhāha--kāhāṅ prāṇa-nātha?'



eta bali' jagamohana gelā dhari' tāra hāta



SYNONYMS



*tumi*-you; *mora sakhā*-My friend; *dekhāha*-please show; *kāhāṅ*-where; *prāṇa-nātha*-the Lord of My heart; *eta bali'*-saying this; *jagamohana*-to Jagamohana; *gelā*-went; *dhari'*-catching; *tāra*-his; *hāta*-hand.



TRANSLATION



Lord Caitanya said to the doorman, "You are My friend. Please show Me where the Lord of My heart is." After the Lord said this, they both went to the place known as Jagamohana, where everyone views Lord Jagannātha.





TEXT 84





seha bale,--'ei dekha śrī-puruṣottama



netra bhariyā tumi karaha daraśana'



SYNONYMS



*seha bale*-he also said; *ei*-this; *dekha*-just see; *śrī-puruṣa-uttama*-Lord Kṛṣṇa, the best of all Personalities of Godhead; *netra bhariyā*-to the full satisfaction of Your eyes; *tumi*-You; *karaha daraśana*-see.



TRANSLATION



"Just see!" the doorkeeper said. "Here is the best of the Personalities of Godhead. From here You may see the Lord to the full satisfaction of Your eyes."





TEXT 85





garuḍera pāche rahi' karena daraśana



dekhena,--jagannātha haya muralī-vadana



SYNONYMS



*garuḍera pāche*-behind the Garuḍa column; *rahi'*-staying; *karena daraśana*-He was seeing; *dekhena*-He saw; *jagannātha*-Lord Jagannātha; *haya*-was; *muralī-vadana*-Lord Kṛṣṇa with His flute to the mouth.



TRANSLATION



Śrī Caitanya Mahāprabhu stayed behind the huge column called the Garuḍa-stambha and looked upon Lord Jagannātha, but as He looked He saw that Lord Jagannātha had become Lord Kṛṣṇa, with His flute to His mouth.





TEXT 86





ei līlā nija-granthe raghunātha-dāsa



'gaurāṅga-stava-kalpavṛkṣe' kariyāchena prakāśa



SYNONYMS



*ei līlā*-this pastime; *nija-granthe*-in his own book; *raghunātha*-dāsa-Raghunātha dāsa Gosvāmī; *gaurāṅga*-stava-kalpa-vṛkṣe-Gaurāṅga-stava-kalpavṛkṣa; *kariyāchena prakāśa*-has described.



TRANSLATION



In his book known as Gaurāṅga-stava-kalpavṛkṣa, Raghunātha dāsa Gosvāmī has described this incident very nicely.





TEXT 87





kva me kāntaḥ kṛṣṇas tvaritam iha taṁ lokaya sakhe



tvam eveti dvārādhipam abhivadann unmada iva



drutaṁ gaccha draṣṭuṁ priyam iti tad-uktena dhṛta-tad-



bhujāntar gaurāṅgo hṛdaya udayan māṁ madayati



SYNONYMS



*kva*-where; *me*-My; *kāntaḥ*-beloved; *kṛṣṇaḥ*-Lord Kṛṣṇa; *tvaritam*-quickly; *iha*-here; *tam*-Him; *lokaya*-show; *sakhe*-O friend; *tvam*-you; *eva*-certainly; *iti*-thus; *dvāra-adhipam*-the doorkeeper; *abhivadan*-requesting; *unmadaḥ*-a madman; *iva*-like; *drutam*-very quickly; *gaccha*-come; *draṣṭum*-to see; *priyam*-beloved; *iti*-thus; *tat*-of him; *uktena*-with the words; *dhṛta*-caught; *tat*-His; *bhuja*-antaḥ-end of the arm; *gaurāṅgaḥ*-Lord Śrī Caitanya Mahāprabhu; *hṛdaye*-in my heart; *udayan*-rising; *mām*-me; *madayati*-maddens.



TRANSLATION



" 'My dear friend the doorkeeper, where is Kṛṣṇa, the Lord of My heart? Kindly show Him to Me quickly.' With these words, Lord Śrī Caitanya Mahāprabhu addressed the doorkeeper like a madman. The doorkeeper grasped His hand and replied very hastily,'Come, see Your beloved!' May that Lord Śrī Caitanya Mahāprabhu rise within my heart and thus make me mad also."





TEXT 88





hena-kāle 'gopāla-vallabha'-bhoga lāgāila



śaṅkha-ghaṇṭā-ādi saha ārati bājila



SYNONYMS



*hena*-kāle-at this time; *gopāla-vallabha-bhoga*-the food offered early in the morning; *lāgāila*-was offered; *śaṅkha*-conch; *ghaṇṭā-ādi*-bells and so on; *saha*-with; ārati-ārati; *bājila*-sounded.



TRANSLATION



The offering of food known as gopāla-vallabha-bhoga was then given to Lord Jagannātha, and ārati was performed with the sound of the conch and the ringing of bells.





TEXT 89





bhoga sarile jagannāthera sevaka-gaṇa



prasāda lañā prabhu-ṭhāñi kaila āgamana



SYNONYMS



*bhoga sarile*-when the food was taken away; *jagannāthera*-of Lord Jagannātha; *sevaka-gaṇa*-the servants; *prasāda lañā*-taking the prasāda; *prabhu-ṭhāñi*-unto Lord Śrī Caitanya Mahāprabhu; *kaila āgamana*-came.



TRANSLATION



When the ārati finished, the prasāda was taken out, and the servants of Lord Jagannātha came to offer some to Śrī Caitanya Mahāprabhu.





TEXT 90





mālā parāñā prasāda dila prabhura hāte



āsvāda dūre rahu, yāra gandhe mana māte



SYNONYMS



*mālā parāñā*-after garlanding; *prasāda*-the remnants of Lord Jagannātha's food; *dila*-delivered; *prabhura hāte*-in the hand of Śrī Caitanya Mahāprabhu; *āsvāda*-tasting; *dūre rahu*-what to speak of; *yāra*-of which; *gandhe*-by the aroma; *mana*-mind; *māte*-becomes maddened.



TRANSLATION



The servants of Lord Jagannātha first garlanded Śrī Caitanya Mahāprabhu and then offered Him Lord Jagannātha's prasāda. The prasāda was so nice that its aroma alone, to say nothing of its taste, would drive the mind mad.





TEXT 91





bahu-mūlya prasāda sei vastu sarvottama



tāra alpa khāoyāite sevaka karila yatana



SYNONYMS



*bahu-mūlya*-very valuable; *prasāda*-remnants of food; *sei*-that; *vastu*-ingredients; *sarva*-uttama-first class; *tāra*-of that; *alpa*-very little; *khāoyāite*-to feed; *sevaka*-the servant; *karila yatana*-made some endeavor.



TRANSLATION



The prasāda was made of very valuable ingredients. Therefore the servant wanted to feed Śrī Caitanya Mahāprabhu a portion of it.





TEXT 92





tāra alpa lañā prabhu jihvāte yadi dilā



āra saba govindera āṅcale bāndhilā



SYNONYMS



*tāra*-of that; *alpa*-very little; *lañā*-taking; *prabhu*-Śrī Caitanya Mahāprabhu; *jihvāte*-on the tongue; *yadi*-when; *dilā*-put; *āra saba*-all the balance; *govindera*-of Govinda; *āṅcale*-at the end of the wrapper; *bāndhilā*-bound.



TRANSLATION



Śrī Caitanya Mahāprabhu tasted a portion of the prasāda. Govinda took the rest and bound it in the end of his wrapper.





TEXT 93





koṭi-amṛta-svāda pāñā prabhura camatkāra



sarvāṅge pulaka, netre vahe aśru-dhāra



SYNONYMS



*koṭi*-millions upon millions; *amṛta*-nectar; *svāda*-taste; *pāñā*-getting; *prabhura*-of Śrī Caitanya Mahāprabhu; *camatkāra*-great satisfaction; *sarva-aṅge*-all over the body; *pulaka*-standing of the hair; *netre*-from the eyes; *vahe*-flows; *aśru-dhāra*-a stream of tears.



TRANSLATION



To Śrī Caitanya Mahāprabhu the prasāda tasted millions upon millions of times better than nectar, and thus He was fully satisfied. The hair all over His body stood on end, and incessant tears flowed from His eyes.





TEXT 94





'ei dravye eta svāda kāhāṅ haite āila?



kṛṣṇera adharāmṛta ithe sañcārila'



SYNONYMS



*ei dravye*-in these ingredients; *eta*-so much; *svāda*-taste; *kāhāṅ*-where; *haite*-from; *āila*-has come; *kṛṣṇera*-of Lord Kṛṣṇa; *adhara*-amṛta-nectar from the lips; *ithe*-in this; *sañcārila*-has spread.



TRANSLATION



Śrī Caitanya Mahāprabhu considered, "Where has such a taste in this prasāda come from? Certainly it is due to its having been touched by the nectar of Kṛṣṇa's lips."





TEXT 95





ei buddhye mahāprabhura premāveśa haila



jagannāthera sevaka dekhi' samvaraṇa kaila



SYNONYMS



*ei buddhye*-by this understanding; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *prema-āveśa*-ecstatic emotion; *haila*-there was; *jagannāthera*-of Lord Jagannātha; *sevaka*-servants; *dekhi'*-seeing; *samvaraṇa kaila*-restrained Himself.



TRANSLATION



Understanding this, Śrī Caitanya Mahāprabhu felt an emotion of ecstatic love for Kṛṣṇa, but upon seeing the servants of Lord Jagannātha, He restrained Himself.





TEXT 96





'sukṛti-labhya phelā-lava'--balena bāra-bāra



īśvara-sevaka puche,--'ki artha ihāra'?



SYNONYMS



*sukṛti*-by great fortune; *labhya*-obtainable; *phelā-lava*-a particle of the remnants; *balena*-says; *bāra*-bāra-again and again; *īśvara-sevaka*-the servants of Jagannātha; *puche*-inquire; *ki*-what; *artha*-the meaning; *ihāra*-of this.



TRANSLATION



The Lord said again and again, "Only by great fortune may one come by a particle of the remnants of food offered to the Lord." The servants of the Jagannātha temple inquired, "What is the meaning of this?"



PURPORT



The remnants of Kṛṣṇa's food are mixed with His saliva. In the *Mahābhārata* and the Skanda Purāṇa it is stated:





mahā-prasāde govinde

nāma-brahmaṇi vaiṣṇave

svalpa-puṇyavatāṁ rājan

viśvāso naiva jāyate



"Persons who are not very highly elevated in pious activities cannot believe in the remnants of food [prasāda] of the Supreme Personality of Godhead, nor in Govinda, the holy name of the Lord, nor in the Vaiṣṇavas."





TEXT 97





prabhu kahe,--"ei ye dilā kṛṣṇādharāmṛta



brahmādi-durlabha ei nindaye 'amṛta'



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *ei*-this; *ye*-which; *dilā*-you have given; *kṛṣṇa*-of Lord Kṛṣṇa; *adhara*-amṛta-nectar from the lips; *brahmā-ādi*-by the demigods, headed by Lord Brahmā; *durlabha*-difficult to obtain; *ei*-this; *nindaye*-defeats; *amṛta*-nectar.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "These are remnants of food that Kṛṣṇa has eaten and thus turned to nectar with His lips. It surpasses heavenly nectar, and even such demigods as Lord Brahmā find it difficult to obtain.





TEXT 98





kṛṣṇera ye bhukta-śeṣa, tāra 'phelā'-nāma



tāra eka 'lava' ye pāya, sei bhāgyavān



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *ye*-whatever; *bhukta-śeṣa*-remnants of food; *tāra*-of that; *phelā-nāma*-the name is phelā; *tāra*-of that; *eka*-one; *lava*-fragment; *ye*-one who; *pāya*-gets; *sei*-he; *bhāgyavān*-fortunate.



TRANSLATION



"Remnants left by Kṛṣṇa are called phelā. Anyone who obtains even a small portion must be considered very fortunate.





TEXT 99





sāmānya bhāgya haite tāra prāpti nāhi haya



kṛṣṇera yāṅte pūrṇa-kṛpā, sei tāhā pāya



SYNONYMS



*sāmānya*-ordinary; *bhāgya*-fortune; *haite*-from; *tāra*-of that; *prāpti*-attainment; *nāhi*-not; *haya*-there is; *kṛṣṇera*-of Lord Kṛṣṇa; *yāṅte*-unto whom; *pūrṇa*-kṛpā-full mercy; *sei*-he; *tāhā*-that; *pāya*-can get.



TRANSLATION



"One who is only ordinarily fortunate cannot obtain such mercy. Only persons who have the full mercy of Kṛṣṇa can receive such remnants.





TEXT 100





'sukṛti'-śabde kahe 'kṛṣṇa-kṛpā-hetu puṇya'



sei yāṅra haya, 'phelā' pāya sei dhanya"



SYNONYMS



*sukṛti*-sukṛti (pious activities); *śabde*-the word; *kahe*-is to be understood; *kṛṣṇa-kṛpā*-the mercy of Kṛṣṇa; *hetu*-because of; *puṇya*-pious activities; *sei*-he; *yāṅra*-of whom; *haya*-there is; *phelā*-the remnants of food; *pāya*-gets; *sei*-he; *dhanya*-very glorious.



TRANSLATION



"The word 'sukṛti' refers to pious activities performed by the mercy of Kṛṣṇa. One who is fortunate enough to obtain such mercy receives the remnants of the Lord's food and thus becomes glorious."





TEXT 101





eta bali' prabhu tā-sabāre vidāya dilā



upala-bhoga dekhiyā prabhu nija-vāsā āilā



SYNONYMS



*eta bali'*-saying this; *prabhu*-Śrī Caitanya Mahāprabhu; *tā*-sabāre-unto all of them; *vidāya dilā*-bade farewell; *upala-bhoga*-the next offering of food; *dekhiyā*-seeing; *prabhu*-Śrī Caitanya Mahāprabhu; *nija-vāsā*-to His place; *āilā*-returned.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu bade farewell to all the servants. After seeing the next offering of food to Lord Jagannātha, a function known as upala-bhoga, He returned to His own quarters.





TEXT 102





madhyāhna kariyā kailā bhikṣā nirvāhaṇa



kṛṣṇādharāmṛta sadā antare smaraṇa



SYNONYMS



*madhyāhna kariyā*-after finishing His noon duties; *kailā bhikṣā nirvāhaṇa*-completed His lunch; *kṛṣṇa-adhara-amṛta*-the nectar from the lips of Kṛṣṇa; *sadā*-always; *antare*-within Himself; *smaraṇa*-remembering.



TRANSLATION



After finishing His noon duties, Śrī Caitanya Mahāprabhu ate His lunch, but He constantly remembered the remnants of Kṛṣṇa's food.





TEXT 103





bāhya-kṛtya karena, preme garagara mana



kaṣṭe samvaraṇa karena, āveśa saghana



SYNONYMS



*bāhya*-kṛtya-external activities; *karena*-performs; *preme*-in ecstatic love; *garagara*-filled; *mana*-mind; *kaṣṭe*-with great difficulty; *samvaraṇa karena*-restricts; *āveśa*-ecstasy; *saghana*-very deep.



TRANSLATION



Śrī Caitanya Mahāprabhu performed His external activities, but His mind was filled with ecstatic love. With great difficulty He tried to restrain His mind, but it would always be overwhelmed by very deep ecstasy.





TEXT 104





sandhyā-kṛtya kari' punaḥ nija-gaṇa-saṅge



nibhṛte vasilā nānā-kṛṣṇa-kathā-raṅge



SYNONYMS



*sandhyā-kṛtya*-the evening duties; *kari'*-after performing; *punaḥ*-again; *nija*-gaṇa-saṅge-along with His personal associates; *nibhṛte*-in a solitary place; *vasilā*-sat down; *nānā*-various; *kṛṣṇa-kathā*-of topics of Kṛṣṇa; *raṅge*-in the jubilation.



TRANSLATION



After finishing His evening duties, Śrī Caitanya Mahāprabhu sat down with His personal associates in a secluded place and discussed the pastimes of Kṛṣṇa in great jubilation.





TEXT 105





prabhura iṅgite govinda prasāda ānilā



purī-bhāratīre prabhu kichu pāṭhāilā



SYNONYMS



*prabhura iṅgite*-by the indication of Śrī Caitanya Mahāprabhu; *govinda*-Govinda; *prasāda ānilā*-brought the remnants of the food of Lord Jagannātha; *purī*-to Paramānanda Purī; *bhāratīre*-to Brahmānanda Bhāratī; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *kichu*-some; *pāṭhāilā*-sent.



TRANSLATION



Following the indications of Śrī Caitanya Mahāprabhu, Govinda brought the prasāda of Lord Jagannātha. The Lord sent some to Paramānanda Purī and Brahmānanda Bhāratī.





TEXT 106





rāmānanda-sārvabhauma-svarūpādi-gaṇe



sabāre prasāda dila kariyā baṇṭane



SYNONYMS



*rāmānanda*-Rāmānanda Rāya; *sārvabhauma*-Sārvabhauma Bhaṭṭācārya; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *ādi*-headed by; *gaṇe*-unto them; *sabāre*-unto all of them; *prasāda*-the remnants of the food of Lord Jagannātha; *dila*-delivered; *kariyā baṇṭane*-making shares.



TRANSLATION



Śrī Caitanya Mahāprabhu then gave shares of the prasāda to Rāmānanda Rāya, Sārvabhauma Bhaṭṭācārya, Svarūpa Dāmodara Gosvāmī and all the other devotees.





TEXT 107





prasādera saurabhya-mādhurya kari' āsvādana



alaukika āsvāde sabāra vismita haila mana



SYNONYMS



*prasādera*-of the prasāda; *saurabhya-mādhurya*-the sweetness and fragrance; *kari' āsvādana*-tasting; *alaukika*-uncommon; *āsvāde*-by the taste; *sabāra*-of everyone; *vismita*-struck with wonder; *haila*-became; *mana*-the mind.



TRANSLATION



As they tasted the uncommon sweetness and fragrance of the prasāda, everyone's mind was struck with wonder.





TEXTS 108-109





prabhu kahe,--"ei saba haya 'prākṛta' dravya



aikṣava, karpūra, marica, elāica, lavaṅga, gavya



rasavāsa, guḍatvaka-ādi yata saba



'prākṛta' vastura svāda sabāra anubhava



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *ei*-these; *saba*-all; *haya*-are; *prākṛta*-material; *dravya*-ingredients; *aikṣava*-sugar; *karpūra*-camphor; *marica*-black pepper; *elāica*-cardamom; *lavaṅga*-cloves; *gavya*-butter; *rasavāsa*-spices; *guḍatvaka*-licorice; *ādi*-and so on; *yata saba*-each and every one of them; *prākṛta*-material; *vastura*-of ingredients; *svāda*-taste; *sabāra*-everyone's; *anubhava*-experience.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "These ingredients, such as sugar, camphor, black pepper, cardamom, cloves, butter, spices and licorice, are all material. Everyone has tasted these material substances before.



PURPORT



The word prākṛta refers to things tasted for the sense gratification of the conditioned soul. Such things are limited by the material laws. Śrī Caitanya Mahāprabhu wanted to make the point that material things have already been experienced by materially absorbed persons who are interested only in sense gratification.





TEXT 110





sei dravye eta āsvāda, gandha lokātīta



āsvāda kariyā dekha,--sabāra pratīta



SYNONYMS



*sei dravye*-in such material things; *eta*-so much; *āsvāda*-pleasing taste; *gandha*-fragrance; *loka*-atīta-never experienced by any common man; *āsvāda kariyā*-tasting; *dekha*-see; *sabāra*-of everyone; *pratīta*-experience.



TRANSLATION



"However," the Lord continued, "in these ingredients there are extraordinary tastes and uncommon fragrances. Just taste them and see the difference in the experience.





TEXT 111





āsvāda dūre rahu, yāra gandhe māte mana



āpanā vinā anya mādhurya karāya vismaraṇa



SYNONYMS



*āsvāda*-the taste; *dūre rahu*-leave aside; *yāra*-of which; *gandhe*-by the fragrance; *māte*-becomes pleased; *mana*-the mind; *āpanā vinā*-besides itself; *anya*-different; *mādhurya*-sweetness; *karāya vismaraṇa*-causes to forget.



TRANSLATION



"Apart from the taste, even the fragrance pleases the mind and makes one forget any other sweetness besides its own.





TEXT 112





tāte ei dravye kṛṣṇādhara-sparśa haila



adharera guṇa saba ihāte sañcārila



SYNONYMS



*tāte*-therefore; *ei dravye*-in these ingredients; *kṛṣṇa-adhara*-of the lips of Kṛṣṇa; *sparśa*-touch; *haila*-there was; *adharera*-of the lips; *guṇa*-attributes; *saba*-all; *ihāte*-in these ingredients; *sañcārila*-have become transferred.



TRANSLATION



"Therefore, it is to be understood that the spiritual nectar of Kṛṣṇa's lips has touched these ordinary ingredients and transferred to them all their spiritual qualities.



PURPORT



Since everyone had previously tasted these ingredients, why had they become extraordinary and spiritually tasteful? This was proof that food, prasāda, becomes uncommonly flavorful and tasteful by touching Kṛṣṇa's lips.





TEXT 113





alaukika-gandha-svāda, anya-vismāraṇa



mahā-mādaka haya ei kṛṣṇādharera guṇa



SYNONYMS



*alaukika*-uncommon; *gandha*-fragrance; *svāda*-taste; *anya*-vismāraṇa-forgetting all others; *mahā*-mādaka-highly enchanting; *haya*-are; *ei*-these; *kṛṣṇa-adharera*-of the lips of Kṛṣṇa; *guṇa*-attributes.



TRANSLATION



"An uncommon, greatly enchanting fragrance and taste that makes one forget all other experiences are attributes of Kṛṣṇa's lips.





TEXT 114





aneka 'sukṛte' ihā hañāche samprāpti



sabe ei āsvāda kara kari' mahā-bhakti"



SYNONYMS



*aneka*-many; *sukṛte*-by pious activities; *ihā*-this; *hañāche samprāpti*-has become available; *sabe*-all of you; *ei*-this prasāda; *āsvāda kara*-taste; *kari' mahā*-bhakti-with great devotion.



TRANSLATION



"This prasāda has been made available only as a result of many pious activities. Now taste it with great faith and devotion."





TEXT 115





hari-dhvani kari' sabe kailā āsvādana



āsvādite preme matta ha-ila sabāra mana



SYNONYMS



*hari*-dhvani kari'-loudly resounding the holy name of Hari; *sabe*-all of them; *kailā āsvādana*-tasted; *āsvādite*-as soon as they tasted; *preme*-in ecstatic love; *matta*-maddened; *ha*-ila-became; *sabāra mana*-the minds of all.



TRANSLATION



Loudly chanting the holy name of Hari, all of them tasted the prasāda. As they tasted it, their minds became mad in the ecstasy of love.





TEXT 116





premāveśe mahāprabhu yabe ājñā dilā



rāmānanda-rāya śloka paḍite lāgilā



SYNONYMS



*prema-āveśe*-in ecstatic love; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *yabe*-when; *ājñā dilā*-ordered; *rāmānanda*-rāya-Rāmānanda Rāya; *śloka*-verses; *paḍite lāgilā*-began to recite.



TRANSLATION



In ecstatic love, Śrī Caitanya Mahāprabhu ordered Rāmānanda Rāya to recite some verses. Thus Rāmānanda Rāya spoke as follows.





TEXT 117





surata-vardhanaṁ śoka-nāśanaṁ



svarita-veṇunā suṣṭhu-cumbitam



itara-rāga-vismāraṇaṁ nṛṇāṁ



vitara vīra nas te 'dharāmṛtam



SYNONYMS



*surata-vardhanam*-which increases the lusty desire for enjoyment; *śoka-nāśanam*-which vanquishes all lamentation; *svarita-veṇunā*-by the vibrating flute; *suṣṭhu*-nicely; *cumbitam*-touched; *itara-rāga-vismāraṇam*-which causes forgetfulness of all other attachment; *nṛṇām*-of the human beings; *vitara*-please deliver; *vīra*-O hero of charity; *naḥ*-unto us; *te*-Your; *adhara-amṛtam*-the nectar of the lips.



TRANSLATION



"O hero of charity, please deliver unto us the nectar of Your lips. That nectar increases lusty desires for enjoyment and diminishes lamentation in the material world. Kindly give us the nectar of Your lips, which are touched by Your transcendentally vibrating flute, for that nectar makes all human beings forget all other attachments."



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (10.31.14).





TEXT 118





śloka śuni' mahāprabhu mahā-tuṣṭa hailā



rādhāra utkaṇṭhā-śloka paḍite lāgilā



SYNONYMS



*śloka śuni'*-hearing the verse; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *mahā-tuṣṭa*-very satisfied; *hailā*-became; *rādhāra*-of Śrīmatī Rādhārāṇī; *utkaṇṭhā-śloka*-a verse pertaining to the anxiety; *paḍite lāgilā*-began to recite.



TRANSLATION



Upon hearing Rāmānanda Rāya quote this verse, Śrī Caitanya Mahāprabhu was very satisfied. Then He recited the following verse, which had been spoken by Śrīmatī Rādhārāṇī in great anxiety.





TEXT 119





vrajātula-kulāṅganetara-rasāli-tṛṣṇā-hara-



pradīvyad-adharāmṛtaḥ sukṛti-labhya-phelā-lavaḥ



sudhā-jid-ahivallikā-sudala-vīṭikā-carvitaḥ



sa me madana-mohanaḥ sakhi tanoti jihvā-spṛhām



SYNONYMS



*vraja*-of Vṛndāvana; *atula*-incomparable; *kulāṅgana*-of the gopīs; *itara*-other; *rasa-āli*-for tastes or mellows; *tṛṣṇā*-desire; *hara*-vanquishing; *pradīvyat*-all-surpassing; *adhara*-amṛtaḥ-whose nectar emanating from the lips; *sukṛti*-after many pious activities; *labhya*-obtainable; *phelā*-of the nectar of whose lips; *lavaḥ*-a small portion; *sudhā*-jit-conquering the nectar; *ahivallikā*-of the betel plant; *su*-dala-made from selected leaves; *vīṭikā*-pan; *carvitaḥ*-chewing; *saḥ*-He; *me*-My; *madana*-mohanaḥ-Madana-mohana; *sakhi*-My dear friend; *tanoti*-increases; *jihvā*-of the tongue; *spṛhām*-desire.



TRANSLATION



"My dear friend, the all-surpassing nectar from the lips of the Supreme Personality of Godhead, Kṛṣṇa, can be obtained only after many, many pious activities. For the beautiful gopīs of Vṛndāvana, that nectar vanquishes the desire for all other tastes. Madana-mohana always chews pan that surpasses the nectar of heaven. He is certainly increasing the desires of My tongue."



PURPORT



This verse is found in the Govinda-līlāmṛta (8.8).





TEXT 120





eta kahi' gaura-prabhu bhāvāviṣṭa hañā



dui ślokera artha kare pralāpa kariyā



SYNONYMS



*eta kahi'*-saying this; *gaura-prabhu*-Śrī Caitanya Mahāprabhu; *bhāva-āviṣṭa*-overwhelmed by ecstatic loving emotions; *hañā*-becoming; *dui ślokera*-of the two verses; *artha*-meaning; *kare*-makes; *pralāpa kariyā*-talking like a madman.



TRANSLATION



After saying this, Śrī Caitanya Mahāprabhu was overwhelmed by ecstatic loving emotions. Talking like a madman, He began to explain the meaning of the two verses.





TEXTS 121-122





tanu-mana karāya kṣobha, bāḍāya surata-lobha,



harṣa-śokādi-bhāra vināśaya



pāsarāya anya rasa, jagat kare ātma-vaśa,



lajjā, dharma, dhairya kare kṣaya



nāgara, śuna tomāra adhara-carita



mātāya nārīra mana, jihvā kare ākarṣaṇa,



vicārite saba viparīta



SYNONYMS



*tanu*-body; *mana*-mind; *karāya*-cause; *kṣobha*-agitation; *bāḍāya*-increase; *surata*-lobha-lusty desires for enjoyment; *harṣa*-of jubilation; *śoka*-lamentation; *ādi*-and so on; *bhāra*-burden; *vināśaya*-destroy; *pāsarāya*-cause to forget; *anya rasa*-other tastes; *jagat*-the whole world; *kare*-make; *ātma*-vaśa-under their control; *lajjā*-shame; *dharma*-religion; *dhairya*-patience; *kare kṣaya*-vanquish; *nāgara*-O lover; *śuna*-hear; *tomāra*-Your; *adhara*-of lips; *carita*-the characteristics; *mātāya*-madden; *nārīra*-of women; *mana*-mind; *jihvā*-tongue; *kare ākarṣaṇa*-attract; *vicārite*-considering; *saba*-all; *viparīta*-opposite.



TRANSLATION



"My dear lover," He said, "let Me describe some of the characteristics of Your transcendental lips. They agitate the mind and body of everyone, they increase lusty desires for enjoyment, they destroy the burden of material happiness and lamentation, and they make one forget all material tastes. The whole world falls under their control. They vanquish shame, religion and patience, especially in women. Indeed, they inspire madness in the minds of all women. Your lips increase the greed of the tongue and thus attract it. Considering all this, we see that the activities of Your transcendental lips are always perplexing.





TEXT 123





āchuka nārīra kāya, kahite vāsiye lāja,



tomāra adhara baḍa dhṛṣṭa-rāya



puruṣe kare ākarṣaṇa, āpanā piyāite mana,



anya-rasa saba pāsarāya



SYNONYMS



*āchuka*-let it be; *nārīra*-of women; *kāya*-the bodies; *kahite*-to speak; *vāsiye*-I feel; *lāja*-shame; *tomāra*-Your; *adhara*-lips; *baḍa*-very much; *dhṛṣṭa*-rāya-impudent; *puruṣe*-the male; *kare ākarṣaṇa*-they attract; *āpanā*-themselves; *piyāite*-causing to drink; *mana*-mind; *anya*-rasa-other tastes; *saba*-all; *pāsarāya*-cause to forget.



TRANSLATION



"My dear Kṛṣṇa, since You are a male, it is not very extraordinary that the attraction of Your lips can disturb the minds of women. I am ashamed to say this, but Your lips sometimes attract even Your flute, which is also considered a male. It likes to drink the nectar of Your lips, and thus it also forgets all other tastes.





TEXT 124





sacetana rahu dūre, acetana sacetana kare,



tomāra adhara--baḍa vājikara



tomāra veṇu śuṣkendhana, tāra janmāya indriya-mana,



tāre āpanā piyāya nirantara



SYNONYMS



*sa*-cetana-conscious living beings; *rahu dūre*-leave aside; *acetana*-unconscious; *sa*-cetana-conscious; *kare*-make; *tomāra*-Your; *adhara*-lips; *baḍa*-very great; *vājikara*-magicians; *tomāra*-Your; *veṇu*-flute; *śuṣka*-in-dhana-dry wood; *tāra*-of that; *janmāya*-creates; *indriya-mana*-the senses and mind; *tāre*-the flute; *āpanā*-themselves; *piyāya*-cause to drink; *nirantara*-constantly.



TRANSLATION



"Aside from conscious living beings, even unconscious matter is sometimes made conscious by Your lips. Therefore, Your lips are great magicians. Paradoxically, although Your flute is nothing but dry wood, Your lips make it drink their nectar. They create a mind and senses in the dry wooden flute and give it transcendental bliss.





TEXT 125





veṇu dhṛṣṭa-puruṣa hañā, puruṣādhara piyā piyā,



gopī-gaṇe jānāya nija-pāna



'aho śuna, gopī-gaṇa, bale piṅo tomāra dhana,



tomāra yadi thāke abhimāna



SYNONYMS



*veṇu*-the flute; *dhṛṣṭa-puruṣa*-a cunning male; *hañā*-being; *puruṣa-adhara*-the lips of the male; *piyā piyā*-drinking and drinking; *gopī*-gaṇe-unto the gopīs; *jānāya*-informs; *nija*-pāna-own drinking; *aho*-oh; *śuna*-hear; *gopī*-gaṇa-gopīs; *bale*-says; *piṅo*-drink; *tomāra*-your; *dhana*-property; *tomāra*-your; *yadi*-if; *thāke*-there is; *abhimāna*-pride.



TRANSLATION



"That flute is a very cunning male who drinks again and again the taste of another male's lips. It advertises its qualities and says to the gopīs, 'O gopīs, if you are so proud of being women, come forward and enjoy your property-the nectar of the lips of the Supreme Personality of Godhead.'





TEXT 126





tabe more krodha kari;, lajjā bhaya, dharma, chāḍi',



chāḍi' dimu, kara āsi' pāna



nahe pimu nirantara, tomāya mora nāhika ḍara,



anye dekhoṅ tṛṇera samāna



SYNONYMS



*tabe*-thereupon; *more*-at Me; *krodha kari'*-becoming angry; *lajjā*-shame; *bhaya*-fear; *dharma*-religion; *chāḍi'*-giving up; *chāḍi'*-giving up; *dimu*-I shall give; *kara āsi' pāna*-come drink; *nahe*-not; *pimu*-I shall drink; *nirantara*-continuously; *tomāya*-of You; *mora*-my; *nāhika*-there is not; *ḍara*-fear; *anye*-others; *dekhoṅ*-I see; *tṛṇera samāna*-equal to straw.



TRANSLATION



"Thereupon, the flute said angrily to Me, 'Give up Your shame, fear and religion and come drink the lips of Kṛṣṇa. On that condition, I shall give up my attachment for them. If You do not give up Your shame and fear, however, I shall continuously drink the nectar of Kṛṣṇa's lips. I am slightly fearful because You also have the right to drink that nectar, but as for the others, I consider them like straw.'





TEXT 127





adharāmṛta nija-svare, sañcāriyā sei bale,



ākarṣaya trijagat-jana



āmarā dharma-bhaya kari', rahi' yadi dhairya dhari',



tabe āmāya kare viḍambana



SYNONYMS



*adhara-amṛta*-the nectar of the lips; *nija*-svare-with the vibration of the flute; *sañcāriyā*-combining; *sei*-that; *bale*-by strength; *ākarṣaya*-attract; *tri-jagat-jana*-the people of the three worlds; *āmarā*-we; *dharma*-religion; *bhaya*-fear; *kari'*-because of; *rahi'*-remaining; *yadi*-if; *dhairya dhari'*-keeping patient; *tabe*-then; *āmāya*-us; *kare viḍambana*-criticizes.



TRANSLATION



"The nectar of Kṛṣṇa's lips, combined with the vibration of His flute, attracts all the people of the three worlds. However, if we gopīs remain patient out of respect for religious principles, the flute then criticizes us.





TEXT 128





nīvi khasāya guru-āge, lajjā-dharma karāya tyāge,



keśe dhari' yena lañā yāya



āni' karāya tomāra dāsī, śuni' loka kare hāsi',



ei-mata nārīre nācāya



SYNONYMS



*nīvi*-the belts; *khasāya*-cause to loosen; *guru-āge*-before superiors; *lajjā*-dharma-shame and religion; *karāya*-induce; *tyāge*-to give up; *keśe dhari'*-catching by the hair; *yena*-as if; *lañā yāya*-takes us away; *āni'*-bringing; *karāya*-induce to become; *tomāra*-Your; *dāsī*-maidservants; *śuni'*-hearing; *loka*-people; *kare hāsi'*-laugh; *ei-mata*-in this way; *nārīre*-women; *nācāya*-cause to dance.



TRANSLATION



"The nectar of Your lips and vibration of Your flute join together to loosen our belts and induce us to give up shame and religion, even before our superiors. As if catching us by our hair, they forcibly take us away and surrender us unto You to become Your maidservants. Hearing of these incidents, people laugh at us. We have thus become completely subordinate to the flute.





TEXT 129





śuṣka bāṅśera lāṭhikhāna, eta kare apamāna,



ei daśā karila, gosāñi



nā sahi' ki karite pāri, tāhe rahi mauna dhari',



corāra māke ḍāki' kāndite nāi



SYNONYMS



*śuṣka*-dry; *bāṅśera*-of bamboo; *lāṭhi-khāna*-a stick; *eta*-this; *kare apamāna*-insults; *ei*-this; *daśā*-condition; *karila*-made; *gosāñi*-the master; *nā sahi'*-not tolerating; *ki*-what; *karite pāri*-can we do; *tāhe*-at that time; *rahi*-we remain; *mauna dhari'*-keeping silent; *corāra*-of a thief; *māke*-for the mother; *ḍāki'*-calling; *kāndite*-to cry; *nāi*-is not possible.



TRANSLATION



"This flute is nothing but a dry stick of bamboo, but it becomes our master and insults us in so many ways that it forces us into a predicament. What can we do but tolerate it? The mother of a thief cannot cry loudly for justice when the thief is punished. Therefore we simply remain silent.





TEXT 130





adharera ei rīti, āra śuna kunīti,



se adhara-sane yāra melā



sei bhakṣya-bhojya-pāna, haya amṛta-samāna,



nāma tāra haya 'kṛṣṇa-phelā'



SYNONYMS



*adharera*-of the lips; *ei*-this; *rīti*-policy; *āra*-other; *śuna*-hear; *kunīti*-injustices; *se*-those; *adhara*-lips; *sane*-with; *yāra*-of which; *melā*-meeting; *sei*-those; *bhakṣya*-eatables; *bhojya*-foods; *pāna*-drink or betel; *haya*-become; *amṛta*-samāna-like nectar; *nāma*-the name; *tāra*-of those; *haya*-becomes; *kṛṣṇa-phelā*-the remnants of Kṛṣṇa.



TRANSLATION



"That is the policy of these lips. Just consider the other injustices. Everything that touches those lips-including food, drink or betel-becomes just like nectar. It is then called kṛṣṇa-phelā, or remnants left by Kṛṣṇa.





TEXT 131





se phelāra eka lava, nā pāya devatā saba,



e dambhe kebā pātiyāya?



bahu-janma puṇya kare, tabe 'sukṛti' nāma dhare,



se 'sukṛte' tāra lava pāya



SYNONYMS



*se phelāra*-of those remnants; *eka*-one; *lava*-small particle; *nā pāya*-do not get; *devatā*-the demigods; *saba*-all; *e dambhe*-this pride; *kebā*-who; *pātiyāya*-can believe; *bahu-janma*-for many births; *puṇya kare*-acts piously; *tabe*-then; *sukṛti*-one who performs pious activities; *nāma*-the name; *dhare*-bears; *se*-those; *sukṛte*-by pious activities; *tāra*-of that; *lava*-a fraction; *pāya*-one can get.



TRANSLATION



"Even after much prayer, the demigods themselves cannot obtain even a small portion of the remnants of such food. Just imagine the pride of those remnants! Only a person who has acted piously for many, many births and has thus become a devotee can obtain the remnants of such food.





TEXT 132





kṛṣṇa ye khāya tāmbūla, kahe tāra nāhi rnūla,



tāhe āra dambha-paripāṭī



tāra yebā udgāra, tāre kaya 'amṛta-sa-ra',



gopīra mukha kare 'ālabāṭī'



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *ye*-what; *khāya*-chews; *tāmbūla*-the betel; *kahe*-it is said; *tāra*-of it; *nāhi*-there is not; *mūla*-price; *tāhe*-over and above that; *āra*-also; *dambha*-paripāṭī-complete pride; *tāra*-of that; *yebā*-whatever; *udgāra*-coming out; *tāre*-that; *kaya*-is called; *amṛta-sāra*-the essence of the nectar; *gopīra*-of the gopīs; *mukha*-the mouth; *kare*-makes; *ālabāṭī*-spittoon.



TRANSLATION



"The betel chewed by Kṛṣṇa is priceless, and the remnants of such chewed betel from His mouth are said to be the essence of nectar. When the gopīs accept these remnants, their mouths become like His spittoons.





TEXT 133





e-saba--tomāra kuṭināṭi, chāḍa ei paripāṭī,



veṇu-dvāre kāṅhe hara' prāṇa



āpanāra hāsi lāgi', naha nārīra vadha-bhāgī,



deha' nijādharāmṛta-dāna"



SYNONYMS



*e-saba*-all these; *tomāra*-Your; *kuṭināṭi*-tricks; *chāḍa*-give up; *ei*-these; *paripāṭī*-very expert activities; *veṇu-dvāre*-by the flute; *kāṅhe*-why; *hara*-You take away; *prāṇa*-life; *āpanāra*-Your own; *hāsi*-laughing; *lāgi'*-for the matter of; *naha*-do not be; *nārīra*-of women; *vadha*-bhāgī-responsible for killing; *deha'*-kindly give; *nija-adhara-amṛta*-the nectar of Your lips; *dāna*-charity.



TRANSLATION



"Therefore, My dear Kṛṣṇa, please give up all the tricks You have set up so expertly. Do not try to kill the life of the gopīs with the vibration of Your flute. Because of Your joking and laughing, You are becoming responsible for the killing of women. It would be better for You to satisfy us by giving us the charity of the nectar of Your lips."





TEXT 134





kahite kahite prabhura mana phiri' gela



krodha-aṁśa śānta haila, utkaṇṭhā bāḍila



SYNONYMS



*kahite kahite*-talking and talking; *prabhura*-of Śrī Caitanya Mahāprabhu; *mana*-mind; *phiri' gela*-became changed; *krodha-aṁśa*-the part of anger; *śānta haila*-became pacified; *utkaṇṭhā*-agitation of the mind; *bāḍila*-increased.



TRANSLATION



While Śrī Caitanya Mahāprabhu was talking like this, His mind changed. His anger subsided, but His mental agitation increased.





TEXT 135





parama durlabha ei kṛṣṇādharāmṛta



tāhā yei pāya, tāra saphala jīvita



SYNONYMS



*parama*-supremely; *durlabha*-difficult to obtain; *ei*-this; *kṛṣṇa*-of Kṛṣṇa; *adhara-amṛta*-the nectar from the lips; *tāhā*-that; *yei*-one who; *pāya*-gets; *ta*-ra-his; *sa*-phala-successful; *jīvita*-life.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "This nectar from Kṛṣṇa's lips is supremely difficult to obtain, but if one gets some, his life becomes successful.





TEXT 136





yogya hañā keha karite nā pāya pāna



tathāpi se nirlajja, vṛthā dhare prāṇa



SYNONYMS



*yogya*-competent; *hañā*-being; *keha*-anyone; *karite*-to do; *nā pāya*-does not get; *pāna*-drinking; *tathāpi*-still; *se*-that person; *nirlajja*-shameless; *vṛthā*-uselessly; *dhare prāṇa*-continues life.



TRANSLATION



"When a person competent to drink that nectar does not do so, that shameless person continues his life uselessly.





TEXT 137





ayogya hañā tāhā keha sadā pāna kare



yogya jana nāhi pāya, lobhe mātra mare



SYNONYMS



*ayogya*-unfit; *hañā*-being; *tāhā*-that; *keha*-someone; *sadā*-always; *pāna kare*-drinks; *yogya jana*-the competent person; *nāhi pāya*-does not get; *lobhe*-out of greed; *mātra*-simply; *mare*-dies.



TRANSLATION



"There are persons who are unfit to drink that nectar but who nevertheless drink it continuously, whereas some who are suitable never get it and thus die of greed.





TEXT 138





tāte jāni,--kona tapasyāra āche bala



ayogyere deoyāya kṛṣṇādharāmṛta-phala



SYNONYMS



*tāte*-therefore; *jāni*-I can understand; *kona*-some; *tapasyāra*-of austerity; *āche*-there is; *bala*-strength; *ayogyere*-unto the unfit; *deoyāya*-delivers; *kṛṣṇa-adhara-amṛta*-the nectar of Kṛṣṇa's lips; *phala*-the result.



TRANSLATION



"It is therefore to be understood that such an unfit person must have obtained the nectar of Kṛṣṇa's lips on the strength of some austerity."





TEXT 139





'kaha rāma-rāya, kichu śunite haya mana'



bhāva jāni' paḍe rāya gopīra vacana



SYNONYMS



*kaha*-speak; *rāma*-rāya-Rāmānanda Rāya; *kichu*-something; *śunite*-to hear; *haya mana*-I wish; *bhāva*-the situation; *jāni'*-understanding; *paḍe rāya*-Rāmānanda Rāya cites; *gopīra vacana*-the words of the gopīs.



TRANSLATION



Again Śrī Caitanya Mahāprabhu said to Rāmānanda Rāya, "Please say something. I want to hear." Understanding the situation, Rāmānanda Rāya recited the following words of the gopīs.





TEXT 140





gopyaḥ kim ācarad ayaṁ kuśalaṁ sma veṇur



dāmodarādhara-sudhām api gopikānām



bhuṅkte svayaṁ yad avaśiṣṭa-rasaṁ hradinyo



hṛṣyat-tvaco 'śru mumucus taravo yathāryāḥ



SYNONYMS



*gopyaḥ*-O gopīs; *kim*-what; *ācarat*-performed; *ayam*-this; *kuśalam*-auspicious activities; *sma*-certainly; *veṇuḥ*-flute; *dāmodara*-of Kṛṣṇa; *adhara-sudhām*-the nectar of the lips; *api*-even; *gopikānām*-which is owed to the gopīs; *bhuṅkte*-enjoys; *svayam*-independently; *yat*-from which; *avaśiṣṭa*-remaining; *rasam*-the taste only; *hradinyaḥ*-the rivers; *hṛṣyat*-feeling jubilant; *tvacaḥ*-whose bodies; *aśru*-tears; *mumucuḥ*-shed; *taravaḥ*-the trees; *yathā*-exactly like; *āryāḥ*-old forefathers.



TRANSLATION



"My dear gopīs, what auspicious activities must the flute have performed to enjoy the nectar of Kṛṣṇa's lips independently and leave only a taste for the gopīs for whom that nectar is actually meant. The forefathers of the flute, the bamboo trees, shed tears of pleasure. His mother, the river, on whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus flowers are standing like hair on her body."



PURPORT



This is a verse quoted from *Śrīmad-Bhāgavatam* (10.21.9) regarding a discussion the gopīs had among themselves. As the autumn season began in Vṛndāvana, Lord Kṛṣṇa was tending the cows and blowing on His flute. The gopīs then began to praise Kṛṣṇa and discuss the fortunate position of His flute.





TEXT 141





ei śloka śuni' prabhu bhāvāviṣṭa hañā



utkaṇṭhāte artha kare pralāpa kariyā



SYNONYMS



*ei śloka*-this verse; *śuni'*-hearing; *prabhu*-Śrī Caitanya Mahāprabhu; *bhāva-āviṣṭa*-absorbed in ecstatic love; *hañā*-becoming; *utkaṇṭhāte*-in agitation of the mind; *artha kare*-makes the meaning; *pralāpa kariyā*-talking like a madman.



TRANSLATION



Upon hearing the recitation of this verse, Śrī Caitanya Mahāprabhu became absorbed in ecstatic love, and with a greatly agitated mind He began to explain its meaning like a madman.





TEXT 142





eho vrajendra-nandana, vrajera kona kanyā-gaṇa,



avaśya kariba pariṇaya



se-sambandhe gopī-gaṇa, yāre māne nija-dhana,



se sudhā anyera labhya naya



SYNONYMS



*eho*-this; *vrajendra-nandana*-the son of Nanda Mahārāja; *vrajera*-of Vṛndāvana; *kona*-any; *kanyā*-gaṇa-gopīs; *avaśya*-certainly; *kariba pariṇaya*-will marry; *se-sambandhe*-in that connection; *gopī-gaṇa*-the gopīs; *yāre*-which; *māne*-consider; *nija-dhana*-the personal property; *se sudhā*-that nectar; *anyera*-by others; *labhya naya*-is not obtainable.



TRANSLATION



"Some gopīs said to other gopīs, 'Just see the astonishing pastimes of Kṛṣṇa, the son of Vrajendra! He will certainly marry all the gopīs of Vṛndāvana. Therefore, the gopīs know for certain that the nectar of Kṛṣṇa's lips is their own property and cannot be enjoyed by anyone else.'





TEXT 143





gopī-gaṇa, kaha saba kariyā vicāre



kon tīrtha, kon tapa, kon siddha-mantra-japa,



ei veṇu kaila janmāntare?



SYNONYMS



*gopī-gaṇa*-O gopīs; *kaha*-say; *saba*-all; *kariyā vicāre*-after full consideration; *kon*-what; *tīrtha*-holy places; *kon*-what; *tapa*-austerities; *kon*-what; *siddha*-mantra-japa-chanting of a perfect mantra; *ei*-this; *veṇu*-flute; *kaila*-did; *janma-antare*-in his past life.



TRANSLATION



"My dear gopīs, fully consider how many pious activities this flute performed in his past life. We do not know what places of pilgrimage he visited, what austerities he performed or what perfect mantra he chanted.





TEXT 144





hena kṛṣṇādhara-sudhā, ye kaila amṛta mudhā,



yāra āśāya gopī dhare prāṇa



ei veṇu ayogya ati, sthāvara 'puruṣa-jāti',



sei sudhā sadā kare pāna



SYNONYMS



*hena*-such; *kṛṣṇa-adhara*-of Kṛṣṇa's lips; *sudhā*-nectar; *ye*-which; *kaila*-made; *amṛta*-nectar; *mudhā*-surpassed; *yāra āśāya*-by hoping for which; *gopī*-the gopīs; *dhare prāṇa*-continue to live; *ei veṇu*-this flute; *ayogya*-unfit; *ati*-completely; *sthāvara*-dead; *puruṣa*-jāti-belonging to the male class; *sei sudhā*-that nectar; *sadā*-always; *kare pāna*-drinks.



TRANSLATION



" 'This flute is utterly unfit because it is merely a dead bamboo stick. Moreover, it belongs to the male sex. Yet this flute is always drinking the nectar of Kṛṣṇa's lips, which surpasses nectarean sweetness of every description. Only in hope of that nectar do the gopīs continue to live.





TEXT 145





yāra dhana, nā kahe tāre, pāna kare balātkāre,



pite tāre ḍākiyā jānāya



tāra tapasyāra phala, dekha ihāra bhāgya-bala,



ihāra ucchiṣṭa mahā-jane khāya



SYNONYMS



*yāra*-of whom; *dhana*-the property; *nā kahe*-does not speak; *tāre*-to them; *pāna kare*-drinks; *balātkāre*-by force; *pite*-while drinking; *tāre*-unto them; *ḍākiyā*-calling loudly; *jānāya*-informs; *tāra*-its; *tapasyāra*-of austerities; *phala*-result; *dekha*-see; *ihāra*-its; *bhāgya*-bala-strength of fortune; *ihāra*-its; *ucchiṣṭa*-remnants; *mahā*-jane-great personalities; *khāya*-drink.



TRANSLATION



" 'Although the nectar of Kṛṣṇa's lips is the absolute property of the gopīs, the flute, which is just an insignificant stick, is forcibly drinking that nectar and loudly inviting the gopīs to come drink it also. Just imagine the strength of the flute's austerities and good fortune. Even great devotees drink the nectar of Kṛṣṇa's lips after the flute has done so.





TEXT 146





mānasa-gaṅgā, kālindī, bhuvana-pāvanī nadī,



kṛṣṇa yadi tāte kare snāna



veṇura jhuṭādhara-rasa, hañā lobhe paravaśa,



sei kāle harṣe kare pāna



SYNONYMS



*mānasa-gaṅgā*-the Ganges of the celestial world; *kālindī*-the Yamunā; *bhuvana*-the world; *pāvanī*-purifying; *nadī*-rivers; *kṛṣṇa*-Lord Kṛṣṇa; *yadi*-if; *tāte*-in those; *kare snāna*-takes a bath; *veṇura*-of the flute; *jhuṭa*-adhara-rasa-remnants of the juice of the lips; *hañā*-being; *lobhe*-by greed; *paravaśa*-controlled; *sei kāle*-at that time; *harṣe*-in jubilation; *kare pāna*-drink.



TRANSLATION



" 'When Kṛṣṇa takes His bath in universally purifying rivers like the Yamunā and the Ganges of the celestial world, the great personalities of those rivers greedily and jubilantly drink the remnants of the nectarean juice from His lips.





TEXT 147





e-ta nārī rahu dūre, vṛkṣa saba tāra tīre,



tapa kare para-upakārī



nadīra śeṣa-rasa pāñā, mūla-dvāre ākarṣiyā,



kene piye, bujhite nā pāri



SYNONYMS



*e*-ta nārī-these women; *rahu dūre*-leaving aside; *vṛkṣa*-the trees; *saba*-all; *tāra tīre*-on their banks; *tapa kare*-perform austerities; *para*-upakārī-benefactors of all other living entities; *nadīra*-of the rivers; *śeṣa-rasa*-the remnants of the nectarean juice; *pāñā*-getting; *mūla-dvāre*-by the roots; *ākarṣiyā*-drawing; *kene*-why; *piye*-drink; *bujhite nā pāri*-we cannot understand.



TRANSLATION



"Aside from the rivers, the trees standing on the banks like great ascetics and engaging in welfare activities for all living entities drink the nectar of Kṛṣṇa's lips by drawing water from the river with their roots. We cannot understand why they drink like that.





TEXT 148





nijāṅkure pulakita, puṣpe hāsya vikasita,



madhu-miṣe vahe aśru-dhāra



veṇure māni' nija-jāti, āryera yena putra-nāti,



'vaiṣṇava' haile ānanda-vikāra



SYNONYMS



*nija-aṅkure*-by their buds; *pulakita*-jubilant; *puṣpe*-by flowers; *hāsya*-smiling; *vikasita*-exhibited; *madhu-miṣe*-by the oozing of honey; *vahe*-flows; *aśru*-dhāra-showers of tears; *veṇure*-the flute; *māni'*-accepting; *nija*-jāti-as belonging to the same family; *āryera*-of forefathers; *yena*-as if; *putra*-nāti-son or grandson; *vaiṣṇava*-a Vaiṣṇava; *haile*-when becomes; *ānanda*-vikāra-transformation of transcendental bliss.



TRANSLATION



"The trees on the bank of the Yamunā and Ganges are always jubilant. They appear to be smiling with their flowers and shedding tears in the form of flowing honey. Just as the forefathers of a Vaiṣṇava son or grandson feel transcendental bliss, the trees feel blissful because the flute is a member of their family.'





TEXT 149





veṇura tapa jāni yabe, sei tapa kari tabe,



e--a yogya, āmarā--yogyā nārī



yā nā pāñā duḥkhe mari, ayogya piye sahite nāri,



tāhā lāgi' tapasyā vicāri



SYNONYMS



*veṇura*-of the flute; *tapa*-austerities; *jāni*-knowing; *yabe*-when; *sei*-those; *tapa*-austerities; *kari*-we perform; *tabe*-at that time; *e*-this (flute); *ayogya*-unfit; *āmarā*-we; *yogyā nārī*-fit women; *yā*-which; *nā pāñā*-not getting; *duḥkhe*-in unhappiness; *mari*-we die; *ayogya*-the most unfit; *piye*-drinks; *sahite nāri*-we cannot tolerate; *tāhā lāgi'*-for that reason; *tapasyā*-austerities; *vicāri*-we are considering.



TRANSLATION



"The gopīs considered, 'The flute is completely unfit for his position. We want to know what kind of austerities the flute executed, so that we may also perform the same austerities. Although the flute is unfit, he is drinking the nectar of Kṛṣṇa's lips. Seeing this, we qualified gopīs are dying of unhappiness. Therefore, we must consider the austerities the flute underwent in his past life.' "





TEXT 150





eteka pralāpa kari', premāveśe gaurahari,



saṅge lañā svarūpa-rāma-rāya



kabhu nāce, kabhu gāya, bhāvāveśe mūrcchā yāya,



ei-rūpe rātri-dina yāya



SYNONYMS



*eteka*-so much; *pralāpa kari'*-talking like a crazy man; *prema-āveśe*-in ecstatic love; *gaurahari*-Śrī Caitanya Mahāprabhu; *saṅge lañā*-taking with Him; *svarūpa*-rāma-rāya-Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya; *kabhu nāce*-sometimes dances; *kabhu gāya*-sometimes sings; *bhāva-āveśe*-in ecstatic love; *mūrcchā yāya*-becomes unconscious; *ei-rūpe*-in this way; *rātri-dina*-the whole night and day; *yāya*-passes.



TRANSLATION



While thus speaking like a madman, Śrī Caitanya Mahāprabhu became full of ecstatic emotion. In the company of His two friends, Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya, He sometimes danced, sometimes sang and sometimes became unconscious in ecstatic love. Śrī Caitanya Mahāprabhu passed His days and nights in this way.





TEXT 151





svarūpa, rūpa, sanātana, raghunāthera śrī-caraṇa,



śire dhari' kari yāra āśa



caitanya-caritāmṛta, amṛta haite parāmṛta,



gāya dīna-hīna kṛṣṇadāsa



SYNONYMS



*svarūpa*-Svarūpa Dāmodara Gosvāmī; rūpa-Śrīla Rūpa Gosvāmī; *sanātana*-Sanātana Gosvāmī; *raghunāthera*-of Raghunātha dāsa Gosvāmī; *śrī-caraṇa*-the lotus feet; *śire*-on the head; *dhari'*-taking; *kari yāra āśa*-hoping for their mercy; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *amṛta haite*-than nectar; *para*-amṛta-more nectarean; *gāya*-chants; *dīna-hīna*-the most wretched; *kṛṣṇadāsa*-Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Expecting the mercy of Svarūpa, Rūpa, Sanātana and Raghunātha dāsa, and taking their lotus feet on my head, I, the most fallen Kṛṣṇadāsa, continue chanting the epic Śrī *Caitanya-caritāmṛta*, which is sweeter than the nectar of transcendental bliss.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Sixteenth Chapter, describing the nectar flowing from Śrī Kṛṣṇa's lotus lips.





Chapter 17



The Bodily Transformations of Lord Śrī Caitanya Mahāprabhu



Śrīla Bhaktivinoda Ṭhākura gives the following summary of this Seventeenth Chapter in his Amṛta-pravāha-bhāṣya. Absorbed in transcendental ecstasy, Śrī Caitanya Mahāprabhu went out one night without opening the doors to His room. After crossing over three walls, He fell down among some cows belonging to the district of Tailaṅga. There He remained unconscious, assuming the aspect of a tortoise.





TEXT 1





likhyate śrīla-gaurendor



atyadbhutam alaukikam



yair dṛṣṭaṁ tan-mukhāc chrutvā



divyonmāda-viceṣṭitam



SYNONYMS



*likhyate*-they are being written; *śrīla*-most opulent; *gaura*-of Śrī Caitanya Mahāprabhu; *indoḥ*-moonlike; *ati*-very; *adbhutam*-wonderful; *alaukikam*-uncommon; *yaiḥ*-by whom; *dṛṣṭam*-personally seen; *tat*-mukhāt-from their mouths; *śrutvā*-after hearing; *divya-unmāda*-in transcendental madness; *viceṣṭitam*-activities.



TRANSLATION



I am simply trying to write about Lord Gauracandra's transcendental activities and spiritual madness, which are very wonderful and uncommon. I dare to write of them only because I have heard from the mouths of those who have personally seen the Lord's activities.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Lord Nityānanda; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! All glories to all the devotees of the Lord!





TEXT 3





ei-mata mahāprabhu rātri-divase



unmādera ceṣṭā, pralāpa kare premāveśe



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *rātri*-divase-night and day; *unmādera*-of a madman; *ceṣṭā*-activities; *pralāpa kare*-talks insanely; *prema-āveśe*-in ecstatic love.



TRANSLATION



Absorbed in ecstasy, Śrī Caitanya Mahāprabhu acted and talked like a madman day and night.





TEXT 4





eka-dina prabhu svarūpa-rāmānanda-saṅge



ardha-rātri goṅāilā kṛṣṇa-kathā-raṅge



SYNONYMS



*eka-dina*-one day; *prabhu*-Śrī Caitanya Mahāprabhu; *svarūpa*-rāmānanda-saṅge-with Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya; *ardha*-rātri-half the night; *goṅāilā*-passed; *kṛṣṇa-kathā*-of discussing Kṛṣṇa's pastimes; *raṅge*-in the matter.



TRANSLATION



In the company of Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya, Śrī Caitanya Mahāprabhu once passed half the night talking about the pastimes of Lord Kṛṣṇa.





TEXT 5





yabe yei bhāva prabhura karaye udaya



bhāvānurūpa gīta gāya svarūpa-mahāśaya



SYNONYMS



*yabe*-whenever; *yei*-whatever; *bhāva*-ecstasy; *prabhura*-of Śrī Caitanya Mahāprabhu; *karaye udaya*-rises; *bhāva*-anurūpa-befitting the emotion; *gīta*-song; *gāya*-sings; *svarūpa*-Svarūpa Dāmodara; *mahāśaya*-the great personality.



TRANSLATION



As they talked of Kṛṣṇa, Svarūpa Dāmodara Gosvāmī would sing songs exactly suitable for Śrī Caitanya Mahāprabhu's transcendental emotions.





TEXT 6





vidyāpati, caṇḍīdāsa, śrī-gīta-govinda



bhāvānurūpa śloka paḍena rāya-rāmānanda



SYNONYMS



*vidyāpati*-the author Vidyāpati; *caṇḍīdāsa*-the author Caṇḍīdāsa; *śrī-gīta-govinda*-the famous book by Jayadeva Gosvāmī; *bhāva*-anurūpa-according to the ecstatic emotion; *śloka*-verses; *paḍena*-recites; *rāya*-rāmānanda-Rāmānanda Rāya.



TRANSLATION



Rāmānanda Rāya would quote verses from the books of Vidyāpati and Caṇḍīdāsa, and especially from the Gīta-govinda by Jayadeva Gosvāmī, to complement the ecstasy of Śrī Caitanya Mahāprabhu.





TEXT 7





madhye madhye āpane prabhu śloka paḍiyā



ślokera artha karena prabhu vilāpa kariyā



SYNONYMS



*madhye madhye*-at intervals; *āpane*-personally; *prabhu*-Śrī Caitanya Mahāprabhu; *śloka*-a verse; *paḍiyā*-reciting; *ślokera*-of the verse; *artha*-meaning; *karena*-gives; *prabhu*-Śrī Caitanya Mahāprabhu; *vilāpa kariyā*-lamenting.



TRANSLATION



At intervals, Śrī Caitanya Mahāprabhu would also recite a verse. Then, in great lamentation, He would explain it.





TEXT 8





ei-mate nānā-bhāve ardha-rātri haila



gosāñire śayana karāi' duṅhe ghare gela



SYNONYMS



*ei-mate*-in this way; *nānā-bhāve*-in varieties of emotions; *ardha*-rātri-half the night; *haila*-passed; *gosāñire*-Śrī Caitanya Mahāprabhu; *śayana karāi'*-making Him lie down; *duṅhe*-both; *ghare gela*-went home.



TRANSLATION



Śrī Caitanya Mahāprabhu passed half the night experiencing varieties of emotions. Finally, after making the Lord lie down on His bed, both Svarūpa Dāmodara and Rāmānanda Rāya returned to their homes.





TEXT 9





gambhīrāra dvāre govinda karilā śayana



saba-rātri prabhu karena ucca-saṅkīrtana



SYNONYMS



*gambhīrāra*-of Śrī Caitanya Mahāprabhu's room; *dvāre*-at the door; *govinda*-His personal servant; *karilā śayana*-lay down; *saba-rātri*-all night; *prabhu*-Śrī Caitanya Mahāprabhu; *karena*-performs; *ucca*-saṅkīrtana-loud chanting.



TRANSLATION



Śrī Caitanya Mahāprabhu's personal servant, Govinda, lay down at the door of His room, and the Lord very loudly chanted the Hare Kṛṣṇa mahā-mantra all night.





TEXT 10





ācambite śunena prabhu kṛṣṇa-veṇu-gāna



bhāvāveśe prabhu tāhāṅ karilā prayāṇa



SYNONYMS



*ācambite*-suddenly; *śunena*-hears; *prabhu*-Śrī Caitanya Mahāprabhu; *kṛṣṇa-veṇu*-of Kṛṣṇa's flute; *gāna*-the vibration; *bhāva-āveśe*-in ecstatic emotion; *prabhu*-Śrī Caitanya Mahāprabhu; *tāhāṅ*-there; *karilā prayāṇa*-departed.



TRANSLATION



Suddenly, Śrī Caitanya Mahāprabhu heard the vibration of Kṛṣṇa's flute. Then, in ecstasy, He began to depart to see Lord Kṛṣṇa.





TEXT 11





tina-dvāre kapāṭa aiche āche ta' lāgiyā



bhāvāveśe prabhu gelā bāhira hañā



SYNONYMS



*tina-dvāre*-in three doorways; *kapāṭa*-the doors; *aiche*-as previously; *āche*-are; *ta'' lāgiyā*-being closed; *bhāva-āveśe*-in ecstatic emotion; *prabhu*-Śrī Caitanya Mahāprabhu; *gelā*-went; *bāhira*-out; *hañā*-being.



TRANSLATION



All three doors were fastened as usual, but Śrī Caitanya Mahāprabhu, in great ecstasy, nevertheless got out of the room and left the house.





TEXT 12





siṁha-dvāra-dakṣiṇe āche tailaṅgī-gābhī-gaṇa



tāhāṅ yāi' paḍilā prabhu hañā acetana



SYNONYMS



*siṁha-dvāra*-of the gate named Siṁha-dvāra; *dakṣiṇe*-on the southern side; *āche*-there are; *tailaṅgī*-gābhī-gaṇa-cows belonging to the Tailaṅga district; *tāhāṅ*-there; *yāi'*-going; *paḍilā*-fell down; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *hañā acetana*-becoming unconscious.



TRANSLATION



He went to a cow shed on the southern side of the Siṁha-dvāra. There the Lord fell down unconscious among cows from the district of Tailaṅga.





TEXT 13





ethā govinda mahāprabhura śabda nā pāñā



svarūpere bolāila kapāṭa khuliyā



SYNONYMS



*ethā*-here; *govinda*-Govinda; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *śabda*-sound; *nā pāñā*-not getting; *svarūpere*-Svarūpa Dāmodara Gosvāmī; *bolāila*-called for; *kapāṭa*-the doors; *khuliyā*-opening.



TRANSLATION



Meanwhile, not hearing any sounds from Śrī Caitanya Mahāprabhu, Govinda immediately sent for Svarūpa Dāmodara and opened the doors.





TEXT 14





tabe svarūpa-gosāñi saṅge lañā bhakta-gaṇa



deuṭi jvāliyā karena prabhura anveṣaṇa



SYNONYMS



*tabe*-thereafter; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *saṅge*-with him; *lañā*-taking; *bhakta-gaṇa*-the devotees; *deuṭi*-lamp; *jvāliyā*-burning; *karena*-does; *prabhura*-for Śrī Caitanya Mahāprabhu; *anveṣaṇa*-searching.



TRANSLATION



Then Svarūpa Dāmodara Gosvāmī lit a torch, and went out with all the devotees to search for Śrī Caitanya Mahāprabhu.





TEXT 15





iti-uti anveṣiyā siṁha-dvāre gelā



gābhī-gaṇa-madhye yāi' prabhure pāilā



SYNONYMS



*iti*-uti-here and there; *anveṣiyā*-searching; *siṁha-dvāre*-to the gate named Siṁha-dvāra; *gelā*-went; *gābhī*-gaṇa-madhye-among the cows; *yāi'*-going; *prabhure pāilā*-found Śrī Caitanya Mahāprabhu.



TRANSLATION



After searching here and there, they finally came to the cow shed near the Siṁha-dvāra. There they saw Śrī Caitanya Mahāprabhu lying unconscious among the cows.





TEXT 16





peṭera bhitara hasta-pada--kūrmera ākāra



mukhe phena, pulakāṅga, netre aśru-dhāra



SYNONYMS



*peṭera*-the abdomen; *bhitara*-within; *hasta-pada*-the arms and legs; *kūrmera ākāra*-just like a tortoise; *mukhe*-in the mouth; *phena*-foam; *pulaka*-aṅga-eruptions on the body; *netre*-in the eyes; *aśru-dhāra*-a flow of tears.



TRANSLATION



His arms and legs had entered the trunk of His body, exactly like those of a tortoise. His mouth was foaming, there were eruptions on His body, and tears flowed from His eyes.





TEXT 17





acetana paḍiyāchena,--yena kuṣmāṇḍa-phala



bāhire jaḍimā, antare ānanda-vihvala



SYNONYMS



*acetana*-unconscious; *paḍiyāchena*-was lying down; *yena*-as if; *kuṣmāṇḍa-phala*-a pumpkin; *bāhire*-externally; *jaḍimā*-complete inertia; *antare*-within; *ānanda*-vihvala-overwhelmed with transcendental bliss.



TRANSLATION



As the Lord lay there unconscious, His body resembled a large pumpkin. Externally He was completely inert, but within He felt overwhelming transcendental bliss.





TEXT 18





gābhī saba caudike śuṅke prabhura śrī-aṅga



dūra kaile nāhi chāḍe prabhura śrī-aṅga-saṅga



SYNONYMS



*gābhī*-cows; *saba*-all; *cau*-dike-around; *śuṅke*-sniff; *prabhura*-of Śrī Caitanya Mahāprabhu; *śrī-aṅga*-the transcendental body; *dūra kaile*-if they are taken away; *nāhi chāḍe*-they do not give up; *prabhura*-of Śrī Caitanya Mahāprabhu; *śrī*-aṅga-saṅga-association with the transcendental body.



TRANSLATION



All the cows around the Lord were sniffing His transcendental body. When the devotees tried to check them, they refused to give up their association with the transcendental body of Śrī Caitanya Mahāprabhu.





TEXT 19





aneka karilā yatna, nā haya cetana



prabhure uṭhāñā ghare ānilā bhakta-gaṇa



SYNONYMS



*aneka*-many; *karilā*-made; *yatna*-endeavors; *nā haya*-there was not; *cetana*-consciousness; *prabhure*-Śrī Caitanya Mahāprabhu; *uṭhāñā*-lifting; *ghare*-home; *ānilā*-brought; *bhakta-gaṇa*-the devotees.



TRANSLATION



The devotees tried to rouse the Lord by various means, but His consciousness did not return. Therefore they all lifted Him and brought Him back home.





TEXT 20





ucca kari' śravaṇe kare nāma-saṅkīrtana



aneka-kṣaṇe mahāprabhu pāilā cetana



SYNONYMS



*ucca kari'*-very loudly; *śravaṇe*-in the ears; *kare*-perform; *nāma*-saṅkīrtana-chanting of the holy name; *aneka*-kṣaṇe-after a considerable time; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *pāilā cetana*-returned to consciousness.



TRANSLATION



All the devotees began to chant the Hare Kṛṣṇa mantra very loudly, and after a considerable time, Śrī Caitanya Mahāprabhu regained consciousness.





TEXT 21





cetana ha-ile hasta-pāda bāhire āila



pūrvavat yathā-yogya śarīra ha-ila



SYNONYMS



*cetana ha*-ile-when there was consciousness; *hasta-pāda*-the arms and legs; *bāhire*-outside; *āila*-came; *pūrvavat*-as before; *yathā-yogya*-in complete order; *śarīra*-the body; *ha*-ila-was.



TRANSLATION



When He regained consciousness, His arms and legs came out of His body, and His whole body returned to normal.





TEXT 22





uṭhiyā vasilena prabhu, cāhena iti-uti



svarūpe kahena,--"tumi āmā ānilā kati?



SYNONYMS



*uṭhiyā*-getting up; *vasilena*-sat down; *prabhu*-Śrī Caitanya Mahāprabhu; *cāhena*-looks; *iti*-uti-here and there; *svarūpe*-to Svarūpa Dāmodara; *kahena*-says; *tumi*-you; *āmā*-Me; *ānilā*-have brought; *kati*-where.



TRANSLATION



Śrī Caitanya Mahāprabhu stood up, and then sat down again. Looking here and there, He inquired from Svarūpa Dāmodara, "Where have you brought Me?





TEXT 23





veṇu-śabda śuni' āmi gelāṅa vṛndāvana



dekhi,--goṣṭhe veṇu bājāya vrajendra-nandana



SYNONYMS



*veṇu-śabda*-the vibration of the flute; *śuni'*-after hearing; *āmi*-I; *gelāṅa*-went; *vṛndāvana*-to Vṛndāvana; *dekhi*-I saw; *goṣṭhe*-in the pasturing field; *veṇu*-the flute; *bājāya*-played; *vrajendra*-nandana-Kṛṣṇa, the son of Nanda Mahārāja.



TRANSLATION



"After hearing the vibration of a flute, I went to Vṛndāvana, and there I saw that Kṛṣṇa, the son of Mahārāja Nanda, was playing on His flute in the pasturing grounds.





TEXT 24





saṅketa-veṇu-nāde rādhā āni' kuñja-ghare



kuñjere calilā kṛṣṇa krīḍā karibāre



SYNONYMS



*saṅketa-veṇu-nāde*-by the signal of the vibration of the flute; rādhā-Śrīmatī Rādhārāṇī; *āni'*-bringing; *kuñja-ghare*-to a bower; *kuñjere*-within the bower; *calilā*-went; *kṛṣṇa*-Lord Kṛṣṇa; *krīḍā karibāre*-to perform pastimes.



TRANSLATION



"He brought Śrīmatī Rādhārāṇī to a bower by signaling with His flute. Then He entered within that bower to perform pastimes with Her.





TEXT 25





tāṅra pāche pāche āmi karinu gamana



tāṅra bhūṣā-dhvanite āmāra harila śravaṇa



SYNONYMS



*tāṅra pāche pāche*-just behind Him; *āmi*-I; *karinu gamana*-went; *tāṅra*-His; *bhūṣā-dhvanite*-by the sound of ornaments; *āmāra*-My; *harila*-became captivated; *śravaṇa*-ears.



TRANSLATION



"I entered the bower just behind Kṛṣṇa, My ears captivated by the sound of His ornaments.





TEXT 26





gopī-gaṇa-saha vihāra, hāsa, parihāsa



kaṇṭha-dhvani-ukti śuni' mora karṇollāsa



SYNONYMS



*gopī*-gaṇa-saha-with the gopīs; *vihāra*-pastimes; *hāsa*-laughing; *pari*-hāsa-joking; *kaṇṭha*-dhvani-ukti-vocal expressions; *śuni'*-hearing; *mora*-My; *karṇa*-ullāsa-jubilation of the ears.



TRANSLATION



"I saw Kṛṣṇa and the gopīs enjoying all kinds of pastimes while laughing and joking together. Hearing their vocal expressions enhanced the joy of My ears.





TEXT 27





hena-kāle tumi-saba kolāhala kari'



āmā iṅhā lañā āilā balātkāra kari'



SYNONYMS



*hena*-kāle-at this time; *tumi-saba*-all of you; *kolāhala kari'*-making a tumultuous sound; *āmā*-Me; *iṅhā*-here; *lañā āilā*-brought back; *balātkāra kari'*-by force.



TRANSLATION



"Just then, all of you made a tumultuous sound and brought Me back here by force.





TEXT 28





śunite nā pāinu sei amṛta-sama vāṇī



śunite nā pāinu bhūṣaṇa-muralīra dhvani"



SYNONYMS



*śunite nā pāinu*-I could not hear; *sei*-those; *amṛta*-sama-exactly like nectar; *vāṇī*-voices; *śunite nā pāinu*-I could not hear; *bhūṣaṇa*-of ornaments; *muralīra*-of the flute; *dhvani*-vibration.



TRANSLATION



"Because you brought Me back here, I could no longer hear the nectarean voices of Kṛṣṇa and the gopīs, nor could I hear the sounds of their ornaments or the flute."





TEXT 29





bhāvāveśe svarūpe kahena gadgada-vāṇī



'karṇa tṛṣṇāya mare, paḍa rasāyana, śuni'



SYNONYMS



*bhāva-āveśe*-in great ecstasy; *svarūpe*-to Svarūpa Dāmodara; *kahena*-says; *gadgada-vāṇī*-in a faltering voice; *karṇa*-the ears; *tṛṣṇāya*-because of thirst; *mare*-dies; *paḍa*-recite; *rasa-āyana*-something relishable; *śuni'*-let Me hear.



TRANSLATION



In great ecstasy, Śrī Caitanya Mahāprabhu said to Svarūpa Dāmodara in a faltering voice, "My ears are dying of thirst. Please recite something to quench this thirst. Let me hear it."





TEXT 30





svarūpa-gosāñi prabhura bhāva jāniyā



bhāgavatera śloka paḍe madhura kariyā



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosāñi; *prabhura*-of Śrī Caitanya Mahāprabhu; *bhāva*-the emotion; *jāniyā*-understanding; *bhāgavatera*-of Śrīmad-Bhāgavatam; *śloka*-a verse; *paḍe*-recites; *madhura kariyā*-in a sweet voice.



TRANSLATION



Understanding the ecstatic emotions of Śrī Caitanya Mahāprabhu, Svarūpa Dāmodara, in a sweet voice, recited the following verse from *Śrīmad-Bhāgavatam*.





TEXT 31





kā stry aṅga te kala-padāmṛta-veṇu-gīta-



sammohitārya-caritān na calet trilokyām



trailokya-saubhagam idaṁ ca nirīkṣya rūpaṁ



yad go-dvija-druma-mṛgāḥ pulakāny abibhran



SYNONYMS



*kā*-what; *strī*-woman; *aṅga*-O Kṛṣṇa; *te*-of You; *kala-pada*-by the rhythms; *amṛta-veṇu-gīta*-of the sweet songs of the flute; *sammohitā*-being captivated; *ārya*-caritāt-from the path of chastity according to Vedic civilization; *na*-not; *calet*-would wander; *tri-lokyām*-in the three worlds; *trai-lokya-saubhagam*-which is the fortune of the three worlds; *idam*-this; *ca*-and; *nirīkṣya*-by observing; *rūpam*-beauty; *yat*-which; *go*-the cows; *dvija*-birds; *druma*-trees; *mṛgāḥ*-forest animals like the deer; *pulakāni*-transcendental jubilation; *abibhran*-manifested.



TRANSLATION



" 'My dear Lord Kṛṣṇa, where is that woman within the three worlds who cannot be captivated by the rhythms of the sweet songs coming from Your wonderful flute? Who cannot fall down from the path of chastity in this way? Your beauty is the most sublime within the three worlds. Upon seeing Your beauty, even cows, birds, animals and trees in the forest are stunned in jubilation.'



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.29.40).





TEXT 32





śuni' prabhu gopī-bhāve āviṣṭa ha-ilā



bhāgavatera ślokera artha karite lāgilā



SYNONYMS



*śuni'*-hearing; *prabhu*-Śrī Caitanya Mahāprabhu; *gopī-bhāve*-in the emotion of the gopīs; *āviṣṭa ha*-ilā-became overwhelmed; *bhāgavatera*-of Śrīmad-Bhāgavatam; *ślokera*-of the verse; *artha*-the meaning; *karite lāgilā*-began to explain.



TRANSLATION



Upon hearing this verse, Śrī Caitanya Mahāprabhu, overwhelmed with the ecstasy of the gopīs, began to explain it.





TEXT 33





haila gopī-bhāvāveśa, kaila rāse paraveśa,



kṛṣṇera śuni' upekṣā-vacana



kṛṣṇera mukha-hāsya-vāṇī, tyāge tāhā satya māni',



roṣe kṛṣṇe dena olāhana



SYNONYMS



*haila*-there was; *gopī*-of the gopīs; *bhāva-āveśa*-ecstatic emotion; *kaila*-did; *rāse*-in the rāsa dance; *paraveśa*-entrance; *kṛṣṇera*-of Lord Kṛṣṇa; *śuni'*-hearing; *upekṣā-vacana*-the words of negligence; *kṛṣṇera*-of Lord Kṛṣṇa; *mukha*-face; *hāsya*-smiling; *vāṇī*-talking; *tyāge*-renounce; *tāhā*-that; *satya māni'*-taking as a fact; *roṣe*-in anger; *kṛṣṇe*-to Lord Kṛṣṇa; *dena*-give; *olāhana*-chastisement.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "The gopīs entered the arena of the rāsa dance in ecstasy, but after hearing Kṛṣṇa's words of negligence and detachment, they understood that He was going to renounce them. Thus they began to chastise Him in anger.





TEXT 34





"nāgara, kaha, tumi kariyā niścaya



ei trijagat bhari', āche yata yogyā nāri,



tomāra veṇu kāhāṅ nā ākarṣaya?



SYNONYMS



*nāgara*-O lover; *kaha*-say; *tumi*-You; *kariyā*-making; *niścaya*-certain; *ei*-these; *tri*-jagat-three worlds; *bhari'*-filling; *āche*-there are; *yata*-as many; *yogyā*-suitable; *nārī*-women; *tomāra*-Your; *veṇu*-flute; *kāhāṅ*-where; *nā*-not; *ākarṣaya*-attracts.



TRANSLATION



" 'O dear lover,' " they said, " 'please answer just one question. Who among all the youthful women within this universe is not attracted by the sound of Your flute?





TEXT 35





kailā jagate veṇu-dhvani, siddha-mantrā yoginī,



dūtī hañā mohe nārī-mana



mahotkaṇṭhā bāḍāñā, ārya-patha chāḍāñā,



āni' tomāya kare samarpaṇa



SYNONYMS



*kailā*-You have made; *jagate*-in the world; *veṇu-dhvani*-the vibration of the flute; *siddha*-mantrā-perfected in chanting mantras; *yoginī*-a female mystic; *dūtī*-a messenger; *hañā*-being; *mohe*-enchants; *nārī-mana*-the minds of women; *mahā*-utkaṇṭhā-great anxiety; *bāḍāñā*-increasing; *ārya-patha*-the regulative principles; *chāḍāñā*-inducing to give up; *āni'*-bringing; *tomāya*-to You; *kare samarpaṇa*-delivers.



TRANSLATION



" 'When You play Your flute, it acts like a messenger in the form of a yoginī perfect in the art of chanting mantras. This messenger enchants all the women in the universe and attracts them to You. Then she increases their great anxiety and induces them to give up the regulative principle of obeying superiors. Finally, she forcibly brings them to You to surrender in amorous love.





TEXT 36





dharma chāḍāya veṇu-dvāre, hāne kaṭākṣa-kāma-śare,



lajjā, bhaya, sakala chāḍāya



ebe āmāya kari' roṣa, kahi' pati-tyāge 'doṣa',



dhārmika hañā dharma śikhāya!



SYNONYMS



*dharma*-religious principles; *chāḍāya*-induces to reject; *veṇu*-dvāre-through the flute; *hāne*-pierces; *kaṭākṣa*-glancing; *kāma-śare*-by the arrows of lust; *lajjā*-shame; *bhaya*-fear; *sakala*-all; *chāḍāya*-induces to give up; *ebe*-now; *āmāya*-at us; *kari' roṣa*-becoming angry; *kahi'*-saying; *pati-tyāge*-to give up one's husband; *doṣa*-fault; *dhārmika*-very religious; *hañā*-becoming; *dharma*-religious principles; *śikhāya*-You teach.



TRANSLATION



" 'The vibration of Your flute, accompanied by Your glance, which pierces us forcibly with the arrows of lust, induces us to ignore the regulative principles of religious life. Thus we become excited by lusty desires and come to You, giving up all shame and fear. But now You are angry with us. You are finding fault with our violating religious principles and leaving our homes and husbands. And as You instruct us about religious principles, we become helpless.





TEXT 37





anya-kathā, anya-mana, bāhire anya ācaraṇa,



ei saba śaṭha-paripāṭī



tumi jāna parihāsa, haya nārīra sarva-nāśa,



chāḍa ei saba kuṭīnāṭī



SYNONYMS



*anya*-different; *kathā*-words; *anya*-different; *mana*-mind; *bāhire*-externally; *anya*-different; *ācaraṇa*-behavior; *ei*-these; *saba*-all; *śaṭha*-paripāṭī-well-planned cheating behavior; *tumi*-You; *jāna*-know; *parihāsa*-joking; *haya*-there is; *nārīra*-of women; *sarva*-nāśa-total annihilation; *chāḍa*-please give up; *ei*-these; *saba*-all; *kuṭīnāṭī*-clever tricks.



TRANSLATION



" 'We know that this is all a well-planned trick. You know how to make jokes that cause the complete annihilation of women, but we can understand that Your real mind, words and behavior are different. Therefore please give up all these clever tricks.





TEXT 38





veṇu-nāda amṛta-ghole, amṛta-samāna miṭhā bole,



amṛta-samāna bhūṣaṇa-śiñjita



tina amṛte hare kāṇa, hare mana, hare prāṇa,



kemane nārī dharibeka cita?"



SYNONYMS



*veṇu-nāda*-the vibration of the flute; *amṛta*-ghole-like nectarean buttermilk; *amṛta*-samāna-equal to nectar; *miṭhā bole*-sweet talking; *amṛta*-samāna-exactly like nectar; *bhūṣaṇa-śiñjita*-the vibration of ornaments; *tina*-three; *amṛte*-nectars; *hare*-attract; *kāṇa*-the ear; *hare*-attract; *mana*-the mind; *hare*-attract; *prāṇa*-the life; *kemane*-how; *nārī*-women; *dharibeka*-will keep; *cita*-patience or consciousness.



TRANSLATION



" 'The nectarean buttermilk of Your flute's vibration, the nectar of Your sweet words and the nectarean sound of Your ornaments mix together to attract our ears, minds and lives. In this way You are killing us.' "





TEXT 39





eta kahi' krodhāveśe, bhāvera taraṅge bhāse,



utkaṇṭhā-sāgare ḍube mana



rādhāra utkaṇṭhā-vāṇī, paḍi' āpane vākhāni,



kṛṣṇa-mādhurya kare āsvādana



SYNONYMS



*eta kahi'*-saying this; *krodha-āveśe*-in the mood of anger; *bhāvera taraṅge*-in the waves of ecstatic love; *bhāse*-floats; *utkaṇṭhā*-of anxieties; *sāgare*-in the ocean; *ḍube mana*-merges the mind; *rādhāra*-of Śrīmatī Rādhārāṇī; *utkaṇṭhā*-vāṇī-words of anxiety; *paḍi'*-reciting; *āpane*-personally; *vākhāni*-explaining; *kṛṣṇa-mādhurya*-the sweetness of Kṛṣṇa; *kare āsvādana*-tastes.



TRANSLATION



Śrī Caitanya Mahāprabhu spoke these words in a mood of anger as He floated on waves of ecstatic love. Merged in an ocean of anxiety, He recited a verse spoken by Śrīmatī Rādhārāṇī expressing the same emotion. Then He personally explained the verse and thus tasted the sweetness of Kṛṣṇa.





TEXT 40





nadaj-jalada-nisvanaḥ śravaṇa-karṣi-sac-chiñjitaḥ



sanarma-rasa-sūcakākṣara-padārtha-bhaṅgy-uktikaḥ



ramādika-varāṅganā-hṛdaya-hāri-vaṁśī-kalaḥ



sa me madana-mohanaḥ sakhi tanoti karṇa-spṛhām



SYNONYMS



*nadat*-resounding; *jalada*-the cloud; *nisvanaḥ*-whose voice; *śravaṇa*-the ears; *karṣi*-attracting; *sat-śiñjitaḥ*-the tinkling of whose ornaments; *sa*-narma-with deep meaning; *rasa*-sūcaka-joking; *akṣara*-letters; *pada*-artha-meanings; *bhaṅgi*-indications; *uktikaḥ*-whose talk; *ramā-ādika*-beginning with the goddess of fortune; *vara-aṅganā*-of beautiful women; *hṛdaya*-hāri-attracting the hearts; *vaṁśī-kalaḥ*-the sound of whose flute; *saḥ*-that; *me*-My; *madana*-mohanaḥ-Madana-mohana; *sakhi*-My dear friend; *tanoti*-expands; *karṇa-spṛhām*-the desire of the ears.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "My dear friend, the Supreme Personality of Godhead, Kṛṣṇa, has a voice as deep as a cloud resounding in the sky. With the tinkling of His ornaments, He attracts the ears of the gopīs, and with the sound of His flute He attracts even the goddess of fortune and other beautiful women. That Personality of Godhead, known as Madana-mohana, whose joking words carry many indications and deep meanings, is increasing the lusty desires of My ears.'



PURPORT



This verse is found in the Govinda-līlāmṛta (8.5).





TEXT 41





"kaṇṭhera gambhīra dhvani, navaghana-dhvani jini',



yāra guṇe kokila lājāya



tāra eka śruti-kaṇe, ḍubāya jagatera kāṇe,



punaḥ kāṇa bāhuḍi' nā āya



SYNONYMS



*kaṇṭhera*-of the throat; *gambhīra*-deep; *dhvani*-sound; *nava-ghana*-of new clouds; *dhvani*-the resounding; *jini'*-conquering; *yāra*-of which; *guṇe*-the attributes; *kokila*-the cuckoo; *lājāya*-put to shame; *tāra*-of that; *eka*-one; *śruti*-kaṇe-particle of sound; *ḍubāya*-inundates; *jagatera*-of the whole world; *kāṇe*-the ear; *punaḥ*-again; *kāṇa*-the ear; *bāhuḍi'*-getting out; *nā āya*-cannot come.



TRANSLATION



"Kṛṣṇa's deep voice is more resonant than newly arrived clouds, and His sweet song defeats even the sweet voice of the cuckoo. Indeed, His song is so sweet that even one particle of its sound can inundate the entire world. If such a particle enters one's ear, one is immediately bereft of all other types of hearing.





TEXT 42





kaha, sakhi, ki kari upāya?



kṛṣṇera se śabda-guṇe, harile āmāra kāṇe,



ebe nā pāya, tṛṣṇāya mari' yāya



SYNONYMS



*kaha*-please say; *sakhi*-My dear friend; *ki*-what; *kari*-can I do; *upāya*-means; *kṛṣṇera*-of Kṛṣṇa; *se*-that; *śabda*-of the sound; *guṇe*-the qualities; *harile*-having attracted; *āmāra*-My; *kāṇe*-ears; *ebe*-now; *nā pāya*-do not get; *tṛṣṇāya*-from thirst; *mari' yāya*-I am dying.



TRANSLATION



"My dear friend, please tell me what to do. My ears have been plundered by the qualities of Kṛṣṇa's sound. Now, however, I cannot hear His transcendental sound, and I am almost dead for want of it.





TEXT 43





nūpura-kiṅkinī-dhvani, haṁsa-sārasa jini',



kaṅkaṇa-dhvani caṭake lājāya



eka-bāra yei śune, vyāpi rahe' tāra kāṇe,



anya śabda se-kāṇe nā yāya



SYNONYMS



*nūpura*-of the ankle bells; *kiṅkinī*-tinkling; *dhvani*-the sound; *haṁsa*-swans; *sārasa*-cranes; *jini'*-conquering; *kaṅkaṇa-dhvani*-the sound of bangles; *caṭake*-the caṭaka bird; *lājāya*-puts to shame; *eka*-bāra-once; *yei*-one who; *śune*-hears; *vyāpi*-expanding; *rahe'*-remains; *tāra kāṇe*-in his ear; *anya*-other; *śabda*-sound; *se-kāṇe*-in that ear; *nā yāya*-does not go.



TRANSLATION



"The tinkling of Kṛṣṇa's ankle bells surpasses the songs of even the swan and crane, and the sound of His bangles puts the singing of the caṭaka bird to shame. Having allowed these sounds to enter the ears even once, one cannot tolerate hearing anything else.





TEXT 44





se śrī-mukha-bhāṣita, amṛta haite parāmṛta,



smita-karpūra tāhāte miśrita



śabda, artha,--dui-śakti, nānā-rasa kare vyakti,



pratyakṣara--narma-vibhūṣita



SYNONYMS



*se*-that; *śrī*-beautiful; *mukha*-by the mouth; *bhāṣita*-spoken; *amṛta*-nectar; *haite*-than; *para*-amṛta-more nectarean; *smita*-smiling; *karpūra*-camphor; *tāhāte*-in that; *miśrita*-mixed; *śabda*-sound; *artha*-meaning; *dui-śakti*-two energies; *nānā*-various; *rasa*-mellows; *kare vyakti*-express; *prati*-akṣara-every word; *narma*-vibhūṣita-full of meaning.



TRANSLATION



"Kṛṣṇa's speech is far sweeter than nectar. Each of His jubilant words is full of meaning, and when His speech mixes with His smile, which is like camphor, the resultant sound and the deep meaning of Kṛṣṇa's words create various transcendental mellows.





TEXT 45





se amṛtera eka-kaṇa, karṇa-cakora-jīvana,



karṇa-cakora jīye sei āśe



bhāgya-vaśe kabhu pāya, abhāgye kabhu nā pāya,



nā pāile maraye piyāse



SYNONYMS



*se amṛtera*-of that nectar; *eka-kaṇa*-one particle; *karṇa-cakora*-of the ear, which is like a cakora bird; *jīvana*-the life; *karṇa*-the ear; *cakora*-the cakora bird; *jīye*-lives; *sei āśe*-with that hope; *bhāgya-vaśe*-by good fortune; *kabhu*-sometimes; *pāya*-gets; *abhāgye*-by misfortune; *kabhu*-sometimes; *nā pāya*-does not get; *nā pāile*-if does not get; *maraye*-dies; *piyāse*-from thirst.



TRANSLATION



"One particle of that transcendental, blissful nectar is the life and soul of the ear, which is like a cakora bird that lives in hope of tasting that nectar. Sometimes, by good fortune, the bird can taste it, but at other times he unfortunately cannot and therefore almost dies of thirst.





TEXT 46





yebā veṇu-kala-dhvani, eka-bāra tāhā śuni',



jagan-nārī-citta āulāya



nīvi-bandha paḍe khasi', vinā-mūle haya dāsī,



bāulī hañā kṛṣṇa-pāśe dhāya



SYNONYMS



*yebā*-whoever; *veṇu*-of the flute; *kala-dhvani*-the sweet vibration; *eka*-bāra-once; *tāhā*-that; *śuni'*-hearing; *jagat*-of the universe; *nārī*-of the women; *citta*-hearts; *āulāya*-become disturbed; *nīvi-bandha*-the fastened belts; *paḍe*-fall; *khasi'*-becoming loosened; *vinā*-mūle-without a price; *haya*-they become; *dāsī*-maidservants; *bāulī*-mad; *hañā*-becoming; *kṛṣṇa*-pāśe-after Kṛṣṇa; *dhāya*-run.



TRANSLATION



"The transcendental vibration of Kṛṣṇa's flute disturbs the hearts of women all over the world, even if they hear it only once. Thus their fastened belts become loose, and these women become the unpaid maidservants of Kṛṣṇa. Indeed, they run toward Kṛṣṇa exactly like madwomen.





TEXT 47





yebā lakṣmī-ṭhākurāṇī, teṅho ye kākalī śuni',



kṛṣṇa-pāśa āise pratyāśāya



nā pāya kṛṣṇera saṅga, bāḍe tṛṣṇā-taraṅga,



tapa kare, tabu nāhi pāya



SYNONYMS



*yebā*-even; *lakṣmī-ṭhākurāṇī*-the goddess of fortune; *teṅho*-she; *ye*-which; *kākalī*-vibration of the flute; *śuni'*-hearing; *kṛṣṇa-pāśa*-to Lord Kṛṣṇa; *āise*-comes; *pratyāśāya*-with great hope; *nā pāya*-does not get; *kṛṣṇera saṅga*-association with Kṛṣṇa; *bāḍe*-increase; *tṛṣṇā*-of thirst; *taraṅga*-the waves; *tapa kare*-undergoes austerity; *tabu*-still; *nāhi pāya*-does not get.



TRANSLATION



"When she hears the vibration of Kṛṣṇa's flute, even the goddess of fortune comes to Him, greatly hoping for His association, but nevertheless she does not get it. When the waves of thirst for His association increase, she performs austerities, but still she cannot meet Him.





TEXT 48





ei śabdāmṛta cāri, yāra haya bhāgya bhāri,



sei karṇe ihā kare pāna



ihā yei nāhi śune, se kāṇa janmila kene,



kāṇākaḍi-sama sei kāṇa"



SYNONYMS



*ei*-these; *śabda*-amṛta-nectarean sound vibrations; *cāri*-four; *yāra*-of whom; *haya*-there is; *bhāgya bhāri*-great fortune; *sei*-such a person; *karṇe*-by the ears; *ihā*-these sounds; *kare pāna*-drinks; *ihā*-these sounds; *yei*-anyone who; *nāhi śune*-does not hear; *se*-those; *kāṇa*-ears; *janmila*-took birth; *kene*-why; *kāṇākaḍi*-a hole in a small conchshell; *sama*-just like; *sei kāṇa*-those ears.



TRANSLATION



"Only the most fortunate can hear these four nectarean sounds-Kṛṣṇa's words, the tinkling of His ankle bells and bangles, His voice and the vibration of His flute. If one does not hear these sounds, his ears are as useless as small conchshells with holes."





TEXT 49





karite aiche vilāpa, uṭhila udvega, bhāva,



mane kāho nāhi ālambana



udvega, viṣāda, mati, autsukya, trāsa, dhṛti, smṛti,



nānā-bhāvera ha-ila milana



SYNONYMS



*karite*-doing; *aiche*-such; *vilāpa*-lamentation; *uṭhila*-there arose; *udvega*-agitation; *bhāva*-ecstasy; *mane*-in the mind; *kāho*-anywhere; *nāhi*-there is not; *ālambana*-shelter; *udvega*-anxiety; *viṣāda*-lamentation; *mati*-attention; *autsukya*-eagerness; *trāsa*-fear; *dhṛti*-determination; *smṛti*-remembrance; *nānā-bhāvera*-of various ecstasies; *ha*-ila-there was; *milana*-combining.



TRANSLATION



While Śrī Caitanya Mahāprabhu lamented in this way, agitation and ecstasy awoke in His mind, and He became very restless. Many transcendental ecstasies combined in Him, including anxiety, lamentation, attention, eagerness, fear, determination and remembrance.





TEXT 50





bhāva-śābalye rādhāra ukti, līlā-śuke haila sphūrti,



sei bhāve paḍe eka śloka



unmādera sāmarthye, sei ślokera kare arthe,



yei artha nāhi jāne loka



SYNONYMS



*bhāva-śābalye*-in the aggregate of all ecstasies; *rādhāra*-of Śrīmatī Rādhārāṇī; *ukti*-statement; *līlā-śuke*-in Bilvamaṅgala Ṭhākura; *haila*-there was; *sphūrti*-awakening; *sei bhāve*-in that ecstasy; *paḍe*-recites; *eka*-one; *śloka*-verse; *unmādera*-of madness; *sāmarthye*-in the capacity; *sei ślokera*-of that verse; *kare arthe*-describes the meaning; *yei artha*-which meaning; *nāhi*-do not; *jāne*-know; *loka*-people.



TRANSLATION



The aggregate of all these ecstasies awoke a statement by Śrīmatī Rādhārāṇī in the mind of Bilvamaṅgala Ṭhākura [Līlā-śuka]. In the same ecstatic mood, Śrī Caitanya Mahāprabhu now recited that verse, and on the strength of madness, He described its meaning, which is unknown to people in general.





TEXT 51





kim iha kṛṇumaḥ kasya brūmaḥ kṛtaṁ kṛtam āśayā



kathayata kathām anyāṁ dhanyām aho hṛdaye śayaḥ



madhura-madhura-smerākāre mano-nayanotsave



kṛpaṇa-kṛpaṇā kṛṣṇe tṛṣṇā ciraṁ bata lambate



SYNONYMS



*kim*-what; *iha*-here; *kṛṇumaḥ*-shall I do; *kasya*-to whom; *brūmaḥ*-shall I speak; *kṛtam*-what is done; *kṛtam*-done; *āśayā*-in the hope; *kathayata*-please speak; *kathām*-words; *anyām*-other; *dhanyām*-auspicious; *aho*-alas; *hṛdaye*-within My heart; *śayaḥ*-lying; *madhura*-madhura-sweeter than sweetness; *smera*-smiling; *ākāre*-whose form; *manaḥ-nayana*-to the mind and eyes; *utsave*-who gives pleasure; *kṛpaṇa-kṛpaṇā*-the best of misers; *kṛṣṇe*-for Kṛṣṇa; *tṛṣṇā*-thirst; *ciram*-at every moment; *bata*-alas; *lambate*-is increasing.



TRANSLATION



Śrī Caitanya Mahāprabhu said, " 'Alas, what shall I do? To whom shall I speak? Let whatever I have done in hopes of meeting Kṛṣṇa be finished now. Please say something auspicious, but do not speak about Kṛṣṇa. Alas, Kṛṣṇa is lying within My heart like Cupid; therefore how can I possibly give up talking of Him? I cannot forget Kṛṣṇa, whose smile is sweeter than sweetness itself and who gives pleasure to My mind and eyes. Alas, My great thirst for Kṛṣṇa is increasing moment by moment!'



PURPORT



This statement by Śrīmatī Rādhārāṇī is quoted from Kṛṣṇa-karṇāmṛta (42).





TEXT 52





"ei kṛṣṇera virahe, udvege mana sthira nahe,



prāpty-upāya-cintana nā yāya



yebā tumi sakhī-gaṇa, viṣāde bāula mana,



kāre puchoṅ, ke kahe upāya?



SYNONYMS



*ei*-this; *kṛṣṇera*-of Kṛṣṇa; *virahe*-in separation; *udvege*-in anxiety; *mana*-mind; *sthira*-patient; *nahe*-is not; *prāpti-upāya*-the means for obtaining; *cintana nā yāya*-I cannot think of; *yebā*-all; *tumi*-you; *sakhī*-gaṇa-friends; *viṣāde*-in lamentation; *bāula*-maddened; *mana*-minds; *kāre*-whom; *puchoṅ*-shall I ask; *ke*-who; *kahe*-will speak; *upāya*-the means.



TRANSLATION



"The anxiety caused by separation from Kṛṣṇa has made Me impatient, and I can think of no way to meet Him. O My friends, you are also deranged by lamentation. Who, therefore, will tell Me how to find Him?





TEXT 53





hā hā sakhi, ki kari upāya!



kāṅhā karoṅ, kāhāṅ yāṅa, kāhāṅ gele kṛṣṇa pāṅa,



kṛṣṇa vinā prāṇa mora yāya"



SYNONYMS



*hā hā*-O; *sakhi*-friends; *ki*-what; *kari*-shall I do; *upāya*-means; *kāṅhā karoṅ*-what shall I do?; *kāhāṅ yāṅa*-where shall I go; *kāhāṅ gele*-where going; *kṛṣṇa pāṅa*-I can get Kṛṣṇa; *kṛṣṇa vinā*-without Kṛṣṇa; *prāṇa*-life; *mora*-My; *yāya*-is leaving.



TRANSLATION



"O My dear friends, how shall I find Kṛṣṇa? What shall I do? Where shall I go? Where can I meet Him? Because I cannot find Kṛṣṇa, My life is leaving Me."





TEXT 54





kṣaṇe mana sthira haya, tabe mane vicāraya,



balite ha-ila bhāvodgama



piṅgalāra vacana-smṛti, karāila bhāva-mati,



tāte kare artha-nirdhāraṇa



SYNONYMS



*kṣaṇe*-in a moment; *mana*-the mind; *sthira haya*-becomes patient; *tabe*-at that time; *mane*-within the mind; *vicāraya*-He considers; *balite*-to speak; *ha*-ila-there was; *bhāva*-udgama-awakening of ecstasy; *piṅgalāra*-of Piṅgalā; *vacana*-smṛti-remembering the words; *karāila*-caused; *bhāva*-mati-ecstatic mind; *tāte*-in that; *kare*-does; *artha*-nirdhāraṇa-ascertaining the meaning.



TRANSLATION



Suddenly, Śrī Caitanya Mahāprabhu became calm and considered His state of mind. He remembered the words of Piṅgalā, and this aroused an ecstasy that moved Him to speak. Thus He explained the meaning of the verse.



PURPORT



Piṅgalā was a prostitute who said, "To hope against hope produces only misery. Utter hopelessness is the greatest happiness." Remembering this statement, Śrī Caitanya Mahāprabhu became ecstatic. The story of Piṅgalā is found in *Śrīmad-Bhāgavatam*, Eleventh Canto, Eighth Chapter, verses 22-44, as well as in *Mahābhārata*, Sānti-parva, Chapter 174.





TEXT 55





"dekhi ei upāye, kṛṣṇa-āśā chāḍi' diye,



āśā chāḍile sukhī haya mana



chāḍa' kṛṣṇa-kathā adhanya, kaha anya-kathā dhanya,



yāte haya kṛṣṇa-vismaraṇa"



SYNONYMS



*dekhi*-I see; *ei upāye*-this means; *kṛṣṇa-āśā*-hope for Kṛṣṇa; *chāḍi' diye*-I give up; *āśā*-hope; *chāḍile*-if I give up; *sukhī*-happy; *haya*-becomes; *mana*-the mind; *chāḍa'*-give up; *kṛṣṇa*-kathā-talks of Kṛṣṇa; *adhanya*-most inglorious; *kaha*-speak; *anya*-kathā-other topics; *dhanya*-glorious; *yāte*-by which; *haya*-there is; *kṛṣṇa*-vismaraṇa-forgetfulness of Kṛṣṇa.



TRANSLATION



Śrī Caitanya Mahāprabhu said, " 'If I give up hope of meeting Kṛṣṇa, I shall then be happy. Therefore, let us stop this most inglorious discussion of Kṛṣṇa. It would be better for us to talk of glorious topics and forget Him.'





TEXT 56





kahitei ha-ila smṛti, citte haila kṛṣṇa-sphūrti,



sakhīre kahe hañā vismite



"yāre cāhi chāḍite, sei śuñā āche citte,



kona rīte nā pāri chāḍite"



SYNONYMS



*kahitei*-while speaking; *ha*-ila-there was; *smṛti*-remembrance; *citte*-in the heart; *haila*-there was; *kṛṣṇa-sphūrti*-the appearance of Kṛṣṇa; *sakhīre*-to the friends; *kahe*-said; *hañā vismite*-being very astonished; *yāre*-He whom; *cāhi chāḍite*-I want to give up; *sei*-that person; *śuñā āche*-is lying; *citte*-in the heart; *kona rīte*-by any process; *nā pāri*-I am not able; *chāḍite*-to give up.



TRANSLATION



"While speaking in this way, Śrīmatī Rādhārāṇī suddenly remembered Kṛṣṇa. Indeed, He appeared within Her heart. Greatly astonished, She told Her friends, 'The person I want to forget is lying in My heart.'





TEXT 57





rādhā-bhāvera svabhāva āna, kṛṣṇe karāya 'kāma'-jñāna,



kāma-jñāne trāsa haila citte



kahe--"ye jagat māre, se paśila antare,



ei vairī nā deya pāsarite"



SYNONYMS



*rādhā-bhāvera*-of the ecstasy of Śrīmatī Rādhārāṇī; *sva*-bhāva-characteristic; *āna*-another; *kṛṣṇe*-to Kṛṣṇa; *karāya*-causes Her to do; *kāma*-jñāna-understanding as Cupid; *kāma*-as Cupid; *jñāne*-in the understanding; *trāsa*-fear; *haila*-was; *citte*-in the mind; *kahe*-She says; *ye*-the person who; *jagat*-the whole world; *māre*-conquers; *se*-that person; *paśila*-entered; *antare*-within My heart; *ei vairī*-this enemy; *nā deya*-does not allow; *pāsarite*-to forget.



TRANSLATION



"Śrīmatī Rādhārāṇī's ecstasy also made Her think of Kṛṣṇa as Cupid, and this understanding frightened Her. She said, 'This Cupid, who has conquered the whole world and entered My heart, is My greatest enemy, for He does not allow Me to forget Him.'





TEXT 58





autsukyera prāvīṇye, jiti' anya bhāva-sainye,



udaya haila nija-rājya-mane



mane ha-ila lālasa, nā haya āpana-vaśa,



duḥkhe mane karena bhartsane



SYNONYMS



*autsukyera*-of eagerness; *prāvīṇye*-because of high development; *jiti'*-conquering; *anya*-other; *bhāva*-sainye-soldiers of ecstasy; *udaya*-arising; *haila*-there was; *nija*-rājya-mane-within the kingdom of Her own mind; *mane*-within the mind; *ha*-ila-there was; *lālasa*-greed; *nā*-not; *haya*-becomes; *āpana*-vaśa-within Her own control; *duḥkhe*-in unhappiness; *mane*-to the mind; *karena*-does; *bhartsane*-chastisement.



TRANSLATION



"Then great eagerness conquered all the other soldiers of ecstasy, and an uncontrollable desire arose in the kingdom of Śrīmatī Rādhārāṇī's mind. Greatly unhappy, She then chastised Her own mind.





TEXT 59





"mana mora vāma-dīna, jala vinā yena mīna,



kṛṣṇa vinā kṣaṇe mari' yāya



madhura-hāsya-vadane, mana-netra-rasāyane,



kṛṣṇa-tṛṣṇā dviguṇa bāḍāya



SYNONYMS



*mana mora*-My mind; *vāma*-dīna-unagreeably poor; *jala*-water; *vinā*-without; *yena*-as if; *mīna*-a fish; *kṛṣṇa*-Lord Kṛṣṇa; *vinā*-without; *kṣaṇe*-in a moment; *mari' yāya*-dies; *madhura*-sweet; *hāsya*-smiling; *vadane*-face; *mana*-the mind; *netra*-the eyes; *rasa-āyane*-very pleasing to; *kṛṣṇa-tṛṣṇa*-the thirst for Kṛṣṇa; *dvi*-guṇa-twice as much; *bāḍāya*-increases.



TRANSLATION



" 'If I do not think of Kṛṣṇa, My impoverished mind will die within a moment like a fish out of water. But when I see Kṛṣṇa's sweetly smiling face, My mind and eyes are so pleased that My desire for Him redoubles.





TEXT 60





hā hā kṛṣṇa prāṇa-dhana, hā hā padma-locana,



hā hā divya sad-guṇa-sāgara!



hā hā śyāma-sundara, hā hā pītāmbara-dhara,



hā hā rāsa-vilāsa nāgara



SYNONYMS



*hā hā*-alas; *kṛṣṇa*-O Kṛṣṇa; *prāṇa-dhana*-the treasure of My life; *hā ha*-alas; *padma-locana*-the lotus-eyed one; *hā hā*-alas; *divya*-divine; *sat*-guṇa-sāgara-ocean of transcendental attributes; *hā hā*-alas; *śyāma-sundara*-the beautiful, blackish youth; *hā hā*-alas; *pīta-ambara-dhara*-one who wears yellow garments; *hā hā*-alas; *rāsa-vilāsa*-of the rāsa dance; *nāgara*-the hero.



TRANSLATION



" 'Alas! Where is Kṛṣṇa, the treasure of My life? Where is the lotus-eyed one? Alas! Where is the divine ocean of all transcendental qualities? Alas! Where is the beautiful, blackish youth dressed in yellow garments? Alas! Where is the hero of the rāsa dance?





TEXT 61





kāhāṅ gele tomā pāi, tumi kaha,--tāhāṅ yāi",



eta kahi' calilā dhāñā



svarūpa uṭhi' kole kari', prabhure ānila dhari',



nija-sthāne vasāilā laiñā



SYNONYMS



*kāhāṅ*-where; *gele*-going; *tomā*-You; *pāi*-I can get; *tumi*-You; *kaha*-please tell; *tāhāṅ*-there; *yāi*-I shall go; *eta kahi'*-saying this; *calilā dhāñā*-began to run; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *uṭhi'*-getting up; *kole kari'*-taking on His lap; *prabhure*-Śrī Caitanya Mahāprabhu; *ānila*-brought back; *dhari'*-catching; *nija-sthāne*-in His own place; *vasāilā*-sat down; *laiñā*-taking.



TRANSLATION



" 'Where shall I go? Where can I find You? Please tell Me. I shall go there.' " Speaking in this way, Śrī Caitanya Mahāprabhu began running. Svarūpa Dāmodara Gosvāmī, however, stood up, caught Him and took Him on his lap. Then Svarūpa Dāmodara brought Him back to His place and made Him sit down.





TEXT 62





kṣaṇeke prabhura bāhya haila, svarūpere ājñā dila,



"svarūpa, kichu kara madhura gāna"



svarūpa gāya vidyāpati, gīta-govinda-gīti,



śuni' prabhura juḍāila kāṇa



SYNONYMS



*kṣaṇeke*-within a moment; *prabhura*-of Śrī Caitanya Mahāprabhu; *bāhya*-external consciousness; *haila*-there was; *svarūpere ājñā dila*-He ordered Svarūpa Dāmodara Gosvāmī; *svarūpa*-My dear Svarūpa; *kichu*-some; *kara*-make; *madhura*-sweet; *gāna*-songs; *svarūpa*-Svarūpa Dāmodara; *gāya*-sings; *vidyāpati*-songs by Vidyāpati; *gīta*-govinda-gīti-songs from Gīta-govinda; *śuni'*-hearing; *prabhura*-of Śrī Caitanya Mahāprabhu; *juḍāila*-became satisfied; *kāṇa*-ears.

TRANSLATION



Suddenly Śrī Caitanya Mahāprabhu returned to external consciousness and said to Svarūpa Dāmodara Gosvāmī, "My dear Svarūpa, please sing some sweet songs." The Lord's ears were satisfied when He heard Svarūpa Dāmodara sing songs from Gīta-govinda and those by the poet Vidyāpati.





TEXT 63





ei-mata mahāprabhu prati-rātri-dine



unmāda ceṣṭita haya pralāpa-vacane



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *prati*-rātri-dine-every night and day; *unmāda*-mad; *ceṣṭita*-activities; *haya*-are; *pralāpa*-vacane-talking like a madman.



TRANSLATION



Each day and night, Śrī Caitanya Mahāprabhu would become deranged in this way and talk like a madman.





TEXT 64





eka-dine yata haya bhāvera vikāra



sahasra-mukhe varṇe yadi, nāhi pāya pāra



SYNONYMS



*eka-dine*-in one day; *yata haya*-as many as there are; *bhāvera*-of ecstasy; *vikāra*-transformations; *sahasra*-mukhe-possessing thousands of mouths; *varṇe yadi*-if describes; *nāhi pāya*-cannot reach; *pāra*-the limit.



TRANSLATION



Even Anantadeva, who possesses thousands of mouths, cannot fully describe the ecstatic transformations that Śrī Caitanya Mahāprabhu experienced in a single day.





TEXT 65





jīva dīna ki karibe tāhāra varṇana?



śākhā-candra-nyāya kari' dig-daraśana



SYNONYMS



*jīva*-a living entity; *dīna*-very poor; *ki*-what; *karibe*-will do; *tāhāra*-of that; *varṇana*-description; *śākhā-candra-nyāya*-the logic of showing the moon through the branches of a tree; *kari'*-I make; *dik*-daraśana-seeing the direction.



TRANSLATION



What can a poor creature like me describe of those transformations? I can give only a hint of them, as if showing the moon through the branches of a tree.





TEXT 66





ihā yei śune, tāra juḍāya mana-kāṇa



alaukika gūḍha-prema-ceṣṭā haya jñāna



SYNONYMS



*ihā*-this; *yei śune*-anyone who hears; *tāra*-his; *juḍāya*-become satisfied; *mana*-kāṇa-mind and ears; *alaukika*-uncommon; *gūḍha-prema*-of deep ecstatic love for Kṛṣṇa; *ceṣṭā*-activities; *haya jñāna*-he can understand.



TRANSLATION



This description, however, will satisfy the mind and ears of anyone who hears it, and he will be able to understand these uncommon activities of deep ecstatic love for Kṛṣṇa.





TEXT 67





adbhuta nigūḍha premera mādhurya-mahimā



āpani āsvādi' prabhu dekhāilā sīmā



SYNONYMS



*adbhuta*-wonderful; *nigūḍha*-deep; *premera*-of ecstatic love for Kṛṣṇa; *mādhurya-mahimā*-the glories of the sweetness; *āpani*-personally; *āsvādi'*-tasting; *prabhu*-Śrī Caitanya Mahāprabhu; *dekhāilā*-showed; *sīmā*-the extreme limit.



TRANSLATION



Ecstatic love for Kṛṣṇa is wonderfully deep. By personally tasting the glorious sweetness of that love, Śrī Caitanya Mahāprabhu showed us its extreme limit.





TEXT 68





adbhuta-dayālu caitanya--adbhuta-vadānya!



aiche dayālu dātā loke nāhi śuni anya



SYNONYMS



*adbhuta*-wonderfully; *dayālu*-merciful; *caitanya*-Śrī Caitanya Mahāprabhu; *adbhuta*-vadānya-wonderfully magnanimous; *aiche*-such; *dayālu*-merciful; *dātā*-charitable person; *loke*-within this world; *nāhi*-not; *śuni*-we have heard of; *anya*-other.



TRANSLATION



Śrī Caitanya Mahāprabhu is wonderfully merciful and wonderfully magnanimous. We have heard of no one else within this world so merciful and charitable.





TEXT 69





sarva-bhāve bhaja, loka, caitanya-caraṇa



yāhā haite pāibā kṛṣṇa-premāmṛta-dhana



SYNONYMS



*sarva-bhāve*-in all respects; *bhaja*-worship; *loka*-O entire world; *caitanya-caraṇa*-the lotus feet of Śrī Caitanya Mahāprabhu; *yāhā haite*-by which; *pāibā*-you will get; *kṛṣṇa-prema*-of love of Kṛṣṇa; *amṛta*-of the nectar; *dhana*-the treasure.



TRANSLATION



Worship the lotus feet of Śrī Caitanya Mahāprabhu in all respects. Only in this way will you achieve the nectarean treasure of ecstatic love for Kṛṣṇa.





TEXT 70





ei ta' kahiluṅ 'kūrmākṛti'-anubhāva



unmāda-ceṣṭita tāte unmāda-pralāpa



SYNONYMS



*ei ta' kahiluṅ*-thus I have described; *kūrma-ākṛti*-of becoming like a tortoise; *anubhāva*-the ecstatic symptom; *unmāda*-ceṣṭita-enacted in madness; *tāte*-in that; *unmāda*-pralāpa-talking like a madman.



TRANSLATION



Thus I have described Śrī Caitanya Mahāprabhu's ecstatic transformation of becoming like a tortoise. In that ecstasy, He talked and acted like a madman.





TEXT 71





ei līlā sva-granthe raghunātha-dāsa



gaurāṅga-stava-kalpavṛkṣe kairāchena prakāśa



SYNONYMS



*ei līlā*-this pastime; *sva-granthe*-in his book; *raghunātha*-dāsa-Raghunātha dāsa Gosvāmī; *gaurāṅga*-stava-kalpa-vṛkṣe-named Gaurāṅga-stava-kalpavṛkṣa; *kairāchena prakāśa*-has fully described.



TRANSLATION



Śrīla Raghunātha dāsa Gosvāmī has fully described this pastime in his book Gaurāṅga-stava-kalpavṛkṣa.





TEXT 72





anudghāṭya dvāra-trayam uru ca bhitti-trayam aho



vilaṅghyoccaiḥ kāliṅgika-surabhi-madhye nipatitaḥ



tanūdyat-saṅkocāt kamaṭha iva kṛṣṇoru-virahād



virājan gaurāṅgo hṛdaya udayan māṁ madayati



SYNONYMS



*anudghāṭya*-without opening; *dvāra-trayam*-the three doors; *uru*-strong; *ca*-and; *bhitti*-trayam-three walls; *aho*-how wonderful; *vilaṅghya*-crossing over; *uccaiḥ*-very high; *kāliṅgika*-of Kāliṅga-deśa, which is in the district of Tailaṅga; *surabhi*-madhye-among the cows; *nipatitaḥ*-fallen down; *tanu-udyat-saṅkocāt*-by contracting within the body; *kamaṭhaḥ*-a tortoise; *iva*-like; *kṛṣṇa*-uru-virahāt-because of strong feelings of separation from Kṛṣṇa; *virājan*-appearing; *gaurāṅgaḥ*-Lord Śrī Caitanya Mahāprabhu; *hṛdaye*-in my heart; *udayan*-rising; *mām*-me; *madayati*-maddens.



TRANSLATION



"How wonderful it is! Śrī Caitanya Mahāprabhu left His residence without opening the three strongly bolted doors. Then He crossed over three high walls, and later, because of strong feelings of separation from Kṛṣṇa, He fell down amidst the cows of the Tailaṅga district and retracted all the limbs of His body like a tortoise. Śrī Caitanya Mahāprabhu, who appeared in that way, rises in my heart and maddens me."





TEXT 73





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Seventeenth Chapter, describing Śrī Caitanya Mahāprabhu's pastime of retracting His limbs like a tortoise.





Chapter 18



Rescuing the Lord from the Sea



A summary of the Eighteenth Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. On an autumn evening when the moon was full, Śrī Caitanya Mahāprabhu walked along the seashore near the Āiṭoṭā temple. Mistaking the sea for the Yamunā River, He jumped into it, hoping to see the water pastimes of Kṛṣṇa and Śrīmatī Rādhārāṇī and the other gopīs. As He floated in the sea, however, He was washed away to the Koṇārka temple, where a fisherman, thinking that the Lord's body was a big fish, caught Him in his net and brought Him ashore. Śrī Caitanya Mahāprabhu was unconscious, and His body had become unusually transformed. As soon as the fisherman touched the Lord's body, he became mad in ecstatic love of Kṛṣṇa. His own madness frightened him, however, because he thought that he was being haunted by a ghost. As he was about to seek a ghost charmer, he met Svarūpa Dāmodara Gosvāmī and the other devotees on the beach, who had been looking everywhere for the Lord. After some inquiries, Svarūpa Dāmodara could understand that the fisherman had caught Lord Śrī Caitanya Mahāprabhu in his net. Since the fisherman was afraid of being haunted by a ghost, Svarūpa Dāmodara gave him a slap and chanted Hare Kṛṣṇa, which immediately pacified him. Thereafter, when the devotees chanted the Hare Kṛṣṇa mahā-mantra loudly, Śrī Caitanya Mahāprabhu came to His external consciousness. Then they brought Him back to His own residence.





TEXT 1





śaraj-jyotsnā-sindhor avakalanayā jāta-yamunā-



bhramād dhāvan yo 'smin hari-viraha-tāpārṇava iva



nimagno mūrcchālaḥ payasi nivasan rātrim akhilāṁ



prabhāte prāptaḥ svair avatu sa śacī-sūnur iha naḥ



SYNONYMS



*śarat-jyotsnā*-in the moonlight of autumn; *sindhoḥ*-of the sea; *avakalanayā*-by sight; *jāta*-appeared; *yamunā*-the River Yamunā; *bhramāt*-by mistake; *dhāvan*-running; *yaḥ*-He who; *asmin*-in this; *hari*-viraha-due to separation from Hari; *tāpa*-of suffering; *arṇave*-in the ocean; *iva*-as if; *nimagnaḥ*-dove; *mūrcchālaḥ*-unconscious; *payasi*-in the water; *nivasan*-staying; *rātrim*-the night; *akhilām*-whole; *prabhāte*-in the morning; *prāptaḥ*-was gotten; *svaiḥ*-by His personal associates; *avatu*-may protect; *saḥ*-He; *śacī-sūnuḥ*-the son of mother Śacī; *iha*-here; *naḥ*-us.



TRANSLATION



In the brilliant autumn moonlight, Śrī Caitanya Mahāprabhu mistook the sea for the River Yamunā. Greatly afflicted by separation from Kṛṣṇa, He ran and dove into the sea and remained unconscious in the water the entire night. In the morning, He was found by His personal devotees. May that Śrī Caitanya Mahāprabhu, the son of mother Śacī, protect us by His transcendental pastimes.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Śrī Caitanya Mahāprabhu!





TEXT 3





ei-mate mahāprabhu nīlācale vaise



rātri-dine kṛṣṇa-vicchedārṇave bhāse



SYNONYMS



*ei-mate*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *nīlācale*-at Jagannātha Purī; *vaise*-resides; *rātri*-dine-night and day; *kṛṣṇa-viccheda*-of separation from Kṛṣṇa; *arṇave*-in the ocean; *bhāse*-floats.



TRANSLATION



While thus living at Jagannātha Purī, Śrī Caitanya Mahāprabhu floated all day and night in an ocean of separation from Kṛṣṇa.





TEXT 4





śarat-kālera rātri, saba candrikā-ujjvala



prabhu nija-gaṇa lañā beḍāna rātri-sakala



SYNONYMS



*śarat-kālera*-of autumn; *rātri*-night; *saba*-all; *candrikā*-ujjvala-brightened by the moonlight; *prabhu*-Śrī Caitanya Mahāprabhu; *nija*-gaṇa-His own associates; *lañā*-taking; *beḍāna*-walks; *rātri-sakala*-the whole night.



TRANSLATION



During a night of the autumn season when a full moon brightened everything, Śrī Caitanya Mahāprabhu wandered all night long with His devotees.





TEXT 5





udyāne udyāne bhramena kautuka dekhite



rāsa-līlāra gīta-śloka paḍite śunite



SYNONYMS



*udyāne udyāne*-from garden to garden; *bhramena*-He walks; *kautuka dekhite*-seeing the fun; *rāsa-līlāra*-of the rāsa dance; *gīta-śloka*-songs and verses; *paḍite śunite*-reciting and hearing.



TRANSLATION



He walked from garden to garden, seeing the pastimes of Lord Kṛṣṇa and hearing and reciting songs and verses concerning the rāsa-līlā.





TEXT 6





prabhu premāveśe karena gāna, nartana



kabhu bhāvāveśe rāsa-līlānukaraṇa



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *prema-āveśe*-in ecstatic love; *karena*-does; *gāna*-singing; *nartana*-dancing; *kabhu*-sometimes; *bhāva-āveśe*-in ecstatic emotion; *rāsa-līlā*-the rāsa-līlā dance; *anukaraṇa*-imitating.



TRANSLATION



He sang and danced in ecstatic love and sometimes imitated the rāsa dance in emotional ecstasy.





TEXT 7





kabhu bhāvonmāde prabhu iti-uti dhāya



bhūme paḍi' kabhu mūrcchā, kabhu gaḍi' yāya



SYNONYMS



*kabhu*-sometimes; *bhāva-unmāde*-in the madness of ecstatic love; *prabhu*-Śrī Caitanya Mahāprabhu; *iti*-uti-here and there; *dhāya*-runs; *bhūme paḍi'*-falling on the ground; *kabhu mūrcchā*-sometimes unconscious; *kabhu*-sometimes; *gaḍi' yāya*-rolls on the ground.



TRANSLATION



He sometimes ran here and there in the madness of ecstasy and sometimes fell and rolled on the ground. Sometimes He became completely unconscious.





TEXT 8





rāsa-līlāra eka śloka yabe paḍe, śune



pūrvavat tabe artha karena āpane



SYNONYMS



*rāsa-līlāra*-of the rāsa-līlā; *eka*-one; *śloka*-verse; *yabe*-when; *paḍe*-recites; *śune*-hears; *pūrva*-vat-as previously; *tabe*-then; *artha karena*-explains; *āpane*-personally.



TRANSLATION



When He heard Svarūpa Dāmodara recite a verse concerning the rāsa-līlā or He Himself recited one, He would personally explain it, as He had previously done.





TEXT 9





ei-mata rāsa-līlāya haya yata śloka



sabāra artha kare, pāya kabhu harṣa-śoka



SYNONYMS



*ei-mata*-in this way; *rāsa-līlāya*-in the pastimes of the rāsa-līlā; *haya*-there are; *yata śloka*-as many verses; *sabāra*-of all of them; *artha kare*-He explains the meaning; *pāya*-gets; *kabhu*-sometimes; *harṣa-śoka*-happiness and lamentation.



TRANSLATION



In this way, He explained the meaning of all the verses concerning the rāsa-līlā. Sometimes He would be very sad and sometimes very happy.





TEXT 10





se saba ślokera artha, se saba 'vikāra'



se saba varṇite grantha haya ati-vistāra



SYNONYMS



*se saba*-all those; *ślokera*-of verses; *artha*-meanings; *se*-those; *saba*-all; *vikāra*-transformations; *se saba*-all of them; *varṇite*-to describe; *grantha haya*-the book becomes; *ati*-vistāra-very, very large.



TRANSLATION



To explain fully all those verses and all the transformations that took place in the Lord's body would require a very large volume.





TEXT 11





dvādaśa vatsare ye ye līlā kṣaṇe-kṣaṇe



ati-bāhulya-bhaye grantha nā kailuṅ likhane



SYNONYMS



*dvādaśa vatsare*-in twelve years; *ye ye*-whatever; *līlā*-pastimes; *kṣaṇe*-kṣaṇe-moment after moment; *ati*-bāhulya-too abundant; *bhaye*-being afraid of; *grantha*-book; *nā*-not; *kailuṅ likhane*-I have written.



TRANSLATION



So as not to increase the size of this book, I have not written about all the Lord's pastimes, for He performed them every moment of every day for twelve years.





TEXT 12





pūrve yei dekhāñāchi dig-daraśana



taiche jāniha 'vikāra' 'pralāpa' varṇana



SYNONYMS



*pūrve*-previously; *yei*-as; *dekhāñāchi*-I have shown; *dik*-daraśana-only an indication; *taiche*-similarly; *jāniha*-you may know; *vikāra*-transformations; *pralāpa*-crazy talks; *varṇana*-description.



TRANSLATION



As I have previously indicated, I am describing the mad speeches and bodily transformations of the Lord only in brief.





TEXT 13





sahasra-vadane yabe kahaye 'ananta'



eka-dinera līlāra tabu nāhi pāya anta



SYNONYMS



*sahasra-vadane*-in thousands of mouths; *yabe*-when; *kahaye*-says; *ananta*-Lord Ananta; *eka-dinera*-of one day; *līlāra*-of pastimes; *tabu*-still; *nāhi*-does not; *pāya*-reach; *anta*-the limit.



TRANSLATION



If Ananta, with His one thousand hoods, tried to describe even one day's pastimes of Śrī Caitanya Mahāprabhu, He would find them impossible to describe fully.





TEXT 14





koṭi-yuga paryanta yadi likhaye gaṇeśa



eka-dinera līlāra tabu nāhi pāya śeṣa



SYNONYMS



*koṭi*-yuga-millions of millenniums; *paryanta*-to the extent of; *yadi*-if; *likhaye*-writes; *gaṇeśa*-the demigod Gaṇeśa (son of Lord Śiva); *eka-dinera*-of one day; *līlāra*-of pastimes; *tabu*-still; *nāhi pāya*-can not reach; *śeṣa*-the limit.



TRANSLATION



If Gaṇeśa, Lord Śiva's son and the expert scribe of the demigods, tried for millions of millenniums to fully describe one day of the Lord's pastimes, he would be unable to find their limit.





TEXT 15





bhaktera prema-vikāra dekhi' kṛṣṇera camatkāra!



kṛṣṇa yāra nā pāya anta, kebā chāra āra?



SYNONYMS



*bhaktera*-of a devotee; *prema*-vikāra-transformations of ecstatic emotion; *dekhi'*-seeing; *kṛṣṇera*-of Lord Kṛṣṇa; *camatkāra*-wonder; *kṛṣṇa*-Lord Kṛṣṇa; *yāra*-of which; *nā pāya*-cannot get; *anta*-the limit; *kebā*-who; *chāra*-insignificant; *āra*-others.



TRANSLATION



Even Lord Kṛṣṇa is struck with wonder at seeing the transformations of ecstasy in His devotees. If Kṛṣṇa Himself cannot estimate the limits of such emotions, how could others?





TEXTS 16-17





bhakta-premāra yata daśā, ye gati prakāra



yata duḥkha, yata sukha, yateka vikāra



kṛṣṇa tāhā samyak nā pāre jānite



bhakta-bhāva aṅgīkare tahā āsvādite



SYNONYMS



*bhakta-premāra*-of the ecstatic emotion of the devotee; *yata*-all; *daśa*-conditions; *ye*-which; *gati prakāra*-mode of progress; *yata*-all; *duḥkha*-unhappiness; *yata*-all; *sukha*-happiness; *yateka*-all; *vikāra*-transformation; *kṛṣṇa*-Lord Kṛṣṇa; *tāhā*-that; *samyak*-fully; *nā pāre jānite*-cannot understand; *bhakta-bhāva*-the mood of a devotee; *aṅgīkare*-He accepts; *tāhā*-that; *āsvādite*-to taste.



TRANSLATION



Kṛṣṇa Himself cannot fully understand the conditions, the mode of progress, the happiness and unhappiness, and the moods of ecstatic love of His devotees. He therefore accepts the role of a devotee to taste these emotions fully.





TEXT 18





kṛṣṇere nācāya premā, bhaktere nācāya



āpane nācaye,--tine nāce eka-ṭhāñi



SYNONYMS



*kṛṣṇere*-Kṛṣṇa; *nācāya*-causes to dance; *premā*-love of Kṛṣṇa; *bhaktere*-the devotee; *nācāya*-causes to dance; *āpane*-personally; *nācaye*-dances; *tine*-all three; *nāce*-dance; *eka-ṭhāñi*-in one place.



TRANSLATION



Ecstatic love of Kṛṣṇa makes Kṛṣṇa and His devotees dance, and it also dances personally. In this way, all three dance together in one place.





TEXT 19





premāra vikāra varṇite cāhe yei jana



cānda dharite cāhe, yena hañā 'vāmana'



SYNONYMS



*premāra*-of ecstatic love of Kṛṣṇa; *vikāra*-transformations; *varṇite*-to describe; *cāhe*-wants; *yei jana*-which person; *cānda dharite*-to catch the moon; *cāhe*-he wants; *yena*-as if; *hañā*-being; *vāmana*-a dwarf.



TRANSLATION



One who wants to describe the transformations of ecstatic love of Kṛṣṇa is like a dwarf trying to catch the moon in the sky.





TEXT 20





vāyu yaiche sindhu-jalera hare eka 'kaṇa'



kṛṣṇa-prema-kaṇa taiche jīvera sparśana



SYNONYMS



*vāyu*-the wind; *yaiche*-as; *sindhu-jalera*-of the water of the ocean; *hare*-takes away; *eka kaṇa*-one particle; *kṛṣṇa-prema-kaṇa*-one particle of love of Kṛṣṇa; *taiche*-similarly; *jīvera sparśana*-a living entity can touch.



TRANSLATION



As the wind can carry away but a drop of the water in the ocean, a living entity can touch only a particle of the ocean of love of Kṛṣṇa.





TEXT 21





kṣaṇe kṣaṇe uṭhe premāra taraṅga ananta



jīva chāra kāhāṅ tāra pāibeka anta?



SYNONYMS



*kṣaṇe kṣaṇe*-moment after moment; *uṭhe*-rise; *premāra*-of love of Kṛṣṇa; *taraṅga*-waves; *ananta*-unlimited; *jīva*-a living entity; *chāra*-insignificant; *kāhāṅ*-where; *tāra*-of that; *pāibeka*-will get; *anta*-the limit.



TRANSLATION



Endless waves arise moment after moment in that ocean of love. How could an insignificant living entity estimate their limits?





TEXT 22





śrī-kṛṣṇa-caitanya yāhā karena āsvādana



sabe eka jāne tāhā svarūpādi 'gaṇa'



SYNONYMS



*śrī-kṛṣṇa-caitanya*-Lord Śrī Caitanya Mahāprabhu; *yāhā*-whatever; *karena*-does; *āsvādana*-tasting; *sabe*-fully; *eka*-one; *jāne*-knows; *tāhā*-that; *svarūpa-ādi gaṇa*-devotees like Svarūpa Dāmodara Gosvāmī.



TRANSLATION



Only a person on the level of Svarūpa Dāmodara Gosvāmī can fully know what Lord Śrī Caitanya Mahāprabhu tastes in His love for Kṛṣṇa.





TEXT 23





jīva hañā kare yei tāhāra varṇana



āpanā śodhite tāra choṅye eka 'kaṇa'



SYNONYMS



*jīva hañā*-being an ordinary living entity; *kare*-makes; *yei*-whoever; *tāhāra*-of that; *varṇana*-description; *āpanā*-himself; *śodhite*-to purify; *tāra*-of that; *choṅye*-touches; *eka kaṇa*-one particle.



TRANSLATION



When an ordinary living entity describes the pastimes of Śrī Caitanya Mahāprabhu, he purifies himself by touching one drop of that great ocean.





TEXT 24





ei-mata rāsera śloka-sakala-i paḍilā



śeṣe jala-kelira śloka paḍite lāgilā



SYNONYMS



*ei-mata*-in this way; *rāsera*-of the rāsa dance; *śloka*-verses; *sakala*-i-all; *paḍilā*-recited; *śeṣe*-at the end; *jala-kelira*-of pastimes in the water; *śloka*-verse; *paḍite lāgilā*-began to recite.



TRANSLATION



Thus all the verses about the rāsa-līlā dance were recited. Then finally the verse concerning the pastimes in the water was recited.





TEXT 25





tābhir yutaḥ śramam apohitum aṅga-saṅga-



ghṛṣṭa-srajaḥ sa kuca-kuṅkuma-rañjitāyāḥ



gandharva-pālibhir anudruta āviśad vāḥ



śrānto gajībhir ibha-rāḍ iva bhinna-setuḥ



SYNONYMS



*tābhiḥ*-by them (the gopīs); *yutaḥ*-accompanied; *śramam*-fatigue; *apohitum*-to remove; *aṅga-saṅga*-by touching of the bodies; *ghṛṣṭa*-crushed; *srajaḥ*-from the flower garland; *saḥ*-He; *kuca-kuṅkuma*-by kuṅkuma on the breasts; *rañjitāyāḥ*-colored; *gandharva*-pa-like celestial beings of Gandharvaloka; *alibhiḥ*-by bees; *anudrutaḥ*-followed; *āviśat*-entered; *vāḥ*-the water; *śrāntaḥ*-being fatigued; *gajībhiḥ*-by she-elephants; *ibha*-of elephants; *rāṭ*-the king; *iva*-like; *bhinna*-setuḥ-beyond the Vedic principles of morality.



TRANSLATION



"As an independent leader among elephants enters the water with its female elephants, Kṛṣṇa, who is transcendental to the Vedic principles of morality, entered the water of the Yamunā with the gopīs. His chest had brushed against their breasts, crushing His flower garland and coloring it with red kuṅkuma powder. Attracted by the fragrance of that garland, humming bumblebees followed Kṛṣṇa like celestial beings of Gandharvaloka. In this way, Lord Kṛṣṇa mitigated the fatigue of the rāsa dance."



PURPORT



This verse is from *Śrīmad-Bhāgavatam* (10.33.22).





TEXT 26





ei-mata mahāprabhu bhramite bhramite



āiṭoṭā haite samudra dekhena ācambite



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhramite bhramite*-while wandering; *āiṭoṭā haite*-from the temple of Āiṭoṭā; *samudra*-the sea; *dekhena*-sees; *ācambite*-suddenly.



TRANSLATION



While thus wandering near the temple of Āiṭoṭā, Śrī Caitanya Mahāprabhu suddenly saw the sea.





TEXT 27





candra-kāntye uchalita taraṅga ujjvala



jhalamala kare,--yena 'yamunāra jala'



SYNONYMS



*candra-kāntye*-by the shining of the moon; *uchalita*-swollen high; *taraṅga*-waves; *ujjvala*-very bright; *jhalamala kare*-glitter; *yena*-as if; *yamunāra jala*-the water of the River Yamunā.



TRANSLATION



Brightened by the shining light of the moon, the high waves of the sea glittered like the waters of the River Yamunā.





TEXT 28





yamunāra bhrame prabhu dhāñā calilā



alakṣite yāi' sindhu-jale jhāṅpa dilā



SYNONYMS



*yamunāra bhrame*-by mistaking for the Yamunā; *prabhu*-Śrī Caitanya Mahāprabhu; *dhāñā calilā*-began to run very swiftly; *alakṣite*-without being seen; *yāi'*-going; *sindhu*-jale-into the water of the sea; *jhāṅpa dilā*-He jumped.



TRANSLATION



Mistaking the sea for the Yamunā, the Lord ran swiftly and jumped into the water, unseen by the others.





TEXT 29





paḍitei haila mūrcchā, kichui nā jāne



kabhu ḍubāya, kabhu bhāsāya taraṅgera gaṇe



SYNONYMS



*paḍitei*-falling down; *haila mūrcchā*-He became unconscious; *kichui*-anything; *nā jāne*-did not understand; *kabhu*-sometimes; *ḍubāya*-cause to sink; *kabhu*-sometimes; *bhāsāya*-float; *taraṅgera gaṇe*-the waves.



TRANSLATION



Falling into the sea, He lost consciousness and could not understand where He was. Sometimes He sank beneath the waves, and sometimes He floated above them.





TEXT 30





taraṅge vahiyā phire,--yena śuṣka kāṣṭha



ke bujhite pāre ei caitanyera nāṭa?



SYNONYMS



*taraṅge*-the waves; *vahiyā phire*-carry here and there; *yena*-like; *śuṣka kāṣṭha*-a piece of dry wood; *ke*-who; *bujhite pāre*-can understand; *ei*-this; *caitanyera nāṭa*-dramatic performance of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



The waves carried Him here and there like a piece of dry wood. Who can understand this dramatic performance by Śrī Caitanya Mahāprabhu?





TEXT 31





koṇārkera dike prabhure taraṅge lañā yāya



kabhu ḍubāñā rākhe, kabhu bhāsāñā lañā yāya



SYNONYMS



*koṇārkera dike*-toward the Koṇārka temple; *prabhure*-Śrī Caitanya Mahāprabhu; *taraṅge*-the waves; *lañā yāya*-take away; *kabhu*-sometimes; *ḍubāñā*-causing to sink; *rākhe*-keep; *kabhu*-sometimes; *bhāsāñā*-floating; *lañā yāya*-take away.



TRANSLATION



Keeping the Lord sometimes submerged and sometimes afloat, the waves carried Him toward the Koṇārka temple.



PURPORT



Koṇārka, generally known as Arka-tīrtha, is a temple of Lord Sūrya, the sun-god. It is situated on the seashore, nineteen miles north of Jagannātha Purī. It was constructed of black stone in the beginning of the thirteenth century of the Śaka Era, and it shows expert craftsmanship and architecture.





TEXT 32





yamunāte jala-keli gopī-gaṇa-saṅge



kṛṣṇa karena--mahāprabhu magna sei raṅge



SYNONYMS



*yamunāte*-in the River Yamunā; *jala*-keli-pastimes in the water; *gopī*-gaṇa-saṅge-with the gopīs; *kṛṣṇa karena*-Kṛṣṇa performs; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *magna*-fully merged; *sei raṅge*-in those pastimes.



TRANSLATION



Lord Kṛṣṇa performed pastimes with the gopīs in the waters of the Yamunā, and Śrī Caitanya Mahāprabhu fully merged in those pastimes.





TEXT 33





ihāṅ svarūpādi-gaṇa prabhu nā dekhiyā



'kāhāṅ gelā prabhu?' kahe camakita hañā



SYNONYMS



*ihāṅ*-here; *svarūpa-ādi-gaṇa*-the devotees headed by Svarūpa Dāmodara; *prabhu*-Śrī Caitanya Mahāprabhu; *nā dekhiyā*-not seeing; *kāhāṅ*-where; *gelā*-has gone; *prabhu*-Śrī Caitanya Mahāprabhu; *kahe*-say; *camakita hañā*-being astonished.



TRANSLATION



Meanwhile, all the devotees, headed by Svarūpa Dāmodara, lost sight of Śrī Caitanya Mahāprabhu. Astonished, they began searching for Him, asking, "Where has the Lord gone?"





TEXT 34





mano-vege gelā prabhu, dekhite nārilā



prabhure nā dekhiyā saṁśaya karite lāgilā



SYNONYMS



*manaḥ*-vege-at the speed of mind; *gelā*-went; *prabhu*-Śrī Caitanya Mahāprabhu; *dekhite nārilā*-no one could see; *prabhure*-the Lord; *nā dekhiyā*-not seeing; *saṁśaya*-doubts; *karite lāgilā*-began to feel.



TRANSLATION



Śrī Caitanya Mahāprabhu had run off at the speed of mind. No one could see Him. Thus everyone was puzzled as to His whereabouts.





TEXT 35





'jagannātha dekhite kibā devālaye gelā?



anya udyāne kibā unmāde paḍilā?



SYNONYMS



*jagannātha*-Lord Jagannātha; *dekhite*-to see; *kibā*-whether; *devālaye*-to the temple; *gelā*-went; *anya*-other; *udyāne*-in a garden; *kibā*-or; *unmāde*-in madness; *paḍilā*-fell down.



TRANSLATION



"Has the Lord gone to the temple of Jagannātha, or has He fallen down in madness in some garden?





TEXT 36





guṇḍicā-mandire gelā, kibā narendrere?



caṭaka-parvate gelā, kibā koṇārkere?'



SYNONYMS



*guṇḍicā-mandire*-to the Guṇḍicā temple; *gelā*-has gone; *kibā*-or; *narendrere*-to the Narendra Lake; *caṭaka-parvate*-to Caṭaka-parvata; *gelā*-has gone; *kibā*-or; *koṇārkere*-to the Koṇārka temple.



TRANSLATION



"Perhaps He went to the Guṇḍicā temple, or to Lake Narendra, or to the Caṭaka-parvata. Maybe He went to the temple at Koṇārka."





TEXT 37





eta bali' sabe phire prabhure cāhiyā



samudrera tīre āilā kata jana lañā



SYNONYMS



*eta bali'*-saying this; *sabe*-all of them; *phire*-wander; *prabhure cāhiyā*-looking for Śrī Caitanya Mahāprabhu; *samudrera tīre*-on the seashore; *āilā*-arrived; *kata*-many; *jana*-people; *lañā*-accompanied by.



TRANSLATION



Talking like this, the devotees wandered here and there looking for the Lord. Finally they came to the shore, accompanied by many others.





TEXT 38





cāhiye beḍāite aiche rātri-śeṣa haila



'antardhāna ha-ilā prabhu',--niścaya karila



SYNONYMS



*cāhiye*-looking; *beḍāite*-wandering; *aiche*-in this way; *rātri-śeṣa haila*-the night ended; *antardhāna ha*-ilā-has disappeared; *prabhu*-the Lord; *niścaya karila*-they decided.



TRANSLATION



While they were searching for the Lord, the night ended, and thus they all decided, "Lord Śrī Caitanya Mahāprabhu has now disappeared."





TEXT 39





prabhura vicchede kāra dehe nāhi prāṇa



aniṣṭā-śaṅkā vinā kāra mane nāhi āna



SYNONYMS



*prabhura*-from the Lord; *vicchede*-due to separation; *kāra*-of all of them; *dehe*-in the body; *nāhi prāṇa*-there was practically no life; *aniṣṭā-śaṅkā*-doubts of some mishap; *vinā*-besides; *kāra*-of all of them; *mane*-in the mind; *nāhi āna*-there is nothing else.



TRANSLATION



In separation from the Lord, everyone felt as though he had lost his very life. They concluded that there must have been some mishap. They could not think of anything else.





TEXT 40





"aniṣṭa-śaṅkīni bandhu-hṛdayāni bhavanti hi"



SYNONYMS



*aniṣṭa*-of some mishap; *śaṅkīni*-possessing doubts; *bandhu*-of friends or relatives; *hṛdayāni*-hearts; *bhavanti*-become; *hi*-certainly.



TRANSLATION



"A relative or intimate friend is always fearful of some injury to his beloved."



PURPORT



This is a quotation from the Abhijñāna-śakuntala-nāṭaka.





TEXT 41





samudrera tīre āsi' yukati karilā



cirāyu-parvata-dike kata-jana gelā



SYNONYMS



*samudrera tīre*-on the seashore; *āsi'*-coming; *yukati karilā*-they consulted among themselves; *cirāyu-parvata*-of Caṭaka-parvata; *dike*-in the direction; *kata*-jana-some of them; *gelā*-went.



TRANSLATION



When they arrived at the seashore, they conferred among themselves. Then some of them sought out Śrī Caitanya Mahāprabhu at Caṭaka-parvata.





TEXT 42





pūrva-diśāya cale svarūpa lañā kata jana



sindhu-tīre-nīre karena prabhura anveṣaṇa



SYNONYMS



*pūrva-diśāya*-in the eastern direction; *cale*-goes; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *lañā*-taking; *kata jana*-some persons; *sindhu*-tīre-on the seashore; *nīre*-in the water; *karena*-does; *prabhura*-of Śrī Caitanya Mahāprabhu; *anveṣaṇa*-searching.



TRANSLATION



Svarūpa Dāmodara proceeded east with others, looking for the Lord on the beach or in the water.





TEXT 43





viṣāde vihvala sabe, nāhika 'cetana'



tabu preme bule kari' prabhura anveṣaṇa



SYNONYMS



*viṣāde*-in great moroseness; *vihvala*-overwhelmed; *sabe*-in everyone; *nāhika*-there was not; *cetana*-consciousness; *tabu*-still; *preme*-in love; *bule*-wander; *kari'*-doing; *prabhura*-Śrī Caitanya Mahāprabhu; *anveṣaṇa*-searching for.



TRANSLATION



Everyone was overwhelmed with moroseness and almost unconscious, but out of ecstatic love they continued to wander here and there, searching for the Lord.





TEXT 44





dekhena--eka jāliyā āise kāndhe jāla kari'



hāse, kānde, nāce, gāya, bale 'hari' 'hari'



SYNONYMS



*dekhena*-they see; *eka jāliyā*-one fisherman; *āise*-comes; *kāndhe*-on the shoulder; *jāla kari'*-carrying a net; *hāse*-laughs; *kānde*-cries; *nāce*-dances; *gāya*-sings; *bale*-says; *hari hari*-Hari, Hari.



TRANSLATION



Passing along the beach, they saw a fisherman approaching with his net over his shoulder. Laughing, crying, dancing and singing, he kept repeating the holy name"Hari, Hari."





TEXT 45





jāliyāra ceṣṭā dekhi' sabāra camatkāra



svarūpa-gosāñi tāre puchena samācāra



SYNONYMS



*jāliyāra*-of the fisherman; *ceṣṭā*-activity; *dekhi'*-seeing; *sabāra*-of everyone; *camatkāra*-astonishment; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosāñi; *tāre*-unto him; *puchena*-inquires; *samācāra*-news.



TRANSLATION



Seeing the activities of the fisherman, everyone was astonished. Svarūpa Dāmodara Gosvāmī, therefore, asked him for information.





TEXT 46





"kaha, jāliyā, ei dike dekhilā eka-jana?



tomāra ei daśā kene,--kahata' kāraṇa?"



SYNONYMS



*kaha*-please say; *jāliyā*-O fisherman; *ei dike*-in this direction; *dekhilā*-did you see; *eka*-jana-someone; *tomāra*-your; *ei*-this; *daśā*-condition; *kene*-why; *kahata'*-kindly speak; *kāraṇa*-the cause.



TRANSLATION



"My dear fisherman," he said, "why are you behaving like this? Have you seen someone hereabouts? What is the cause of your behavior? Please tell us."





TEXT 47





jāliyā kahe,--"ihāṅ eka manuṣya nā dekhila



jāla vāhite eka mṛtaka mora jāle āila



SYNONYMS



*jāliyā kahe*-the fisherman said; *ihāṅ*-here; *eka*-one; *manuṣya*-man; *nā dekhila*-I did not see; *jāla vāhite*-while I was working with the net; *eka*-one; *mṛtaka*-dead body; *mora jāle*-in my net; *āila*-came.



TRANSLATION



The fisherman replied, "I have not seen a single person here, but while casting my net in the water, I captured a dead body.





TEXT 48





baḍa matsya bali' āmi uṭhāiluṅ yatane



mṛtaka dekhite mora bhaya haila mane



SYNONYMS



*baḍa*-great; *matsya*-fish; *bali'*-thinking to be; *āmi*-I; *uṭhāiluṅ*-lifted; *yatane*-with care; *mṛtaka*-the dead body; *dekhite*-seeing; *mora*-my; *bhaya*-fear; *haila*-there was; *mane*-in the mind.



TRANSLATION



"I lifted it with great care, thinking it a big fish, but as soon as I saw that it was a corpse, great fear arose in my mind.





TEXT 49





jāla khasāite tāra aṅga-sparśa ha-ila



sparśa-mātre sei bhūta hṛdaye paśila



SYNONYMS



*jāla*-the net; *khasāite*-releasing; *tāra*-his; *aṅga*-sparśa-touch of the body; *ha*-ila-there was; *sparśa*-mātre-as soon as I touched it; *sei*-that; *bhūta*-ghost; *hṛdaye*-in my heart; *paśila*-entered.



TRANSLATION



"As I tried to release the net, I touched the body, and as soon as I touched it, a ghost entered my heart.





TEXT 50





bhaye kampa haila, mora netre vahe jala



gadgada vāṇī, roma uṭhila sakala



SYNONYMS



*bhaye*-out of fear; *kampa*-shivering; *haila*-there was; *mora*-my; *netre*-in the eyes; *vahe*-flow; *jala*-tears; *gadgada*-faltering; *vāṇī*-voice; *roma*-body hair; *uṭhila*-stood up; *sakala*-all.



TRANSLATION



"I shivered in fear and shed tears. My voice faltered, and all the hairs on my body stood up.





TEXT 51





kibā brahma-daitya, kibā bhūta, kahane nā yāya



darśana-mātre manuṣyera paiśe sei kāya



SYNONYMS



*kibā*-whether; *brahma-daitya*-a brāhmaṇa ghost; *kibā*-or; *bhūta*-an ordinary ghost; *kahane nā yāya*-I cannot say; *darśana*-mātre-as soon as one sees; *manuṣyera*-of a man; *paiśe*-enters; *sei kāya*-that body.



TRANSLATION



"I do not know whether it was the ghost of a dead brāhmaṇa or an ordinary man, but as soon as one looks upon it, it enters his body.





TEXT 52





śarīra dīghala tāra--hāta pāṅca-sāta



ekeka-hasta-pada tāra, tina tina hāta



SYNONYMS



*śarīra*-body; *dīghala*-long; *tāra*-his; *hāta*-cubits (one cubit approximately equals a foot and a half); *pāṅca*-sāta-five to seven; *ekeka*-each and every; *hasta*-pada-arm and leg; *tāra*-of that; *tina*-three; *tina*-three; *hāta*-cubits.



TRANSLATION



"The body of this ghost is very long, five to seven cubits. Each of its arms and legs is as much as three cubits long.





TEXT 53





asthi-sandhi chuṭile carma kare naḍa-baḍe



tāhā dekhi' prāṇa kā'ra nāhi rahe dhaḍe



SYNONYMS



*asthi-sandhi*-the joints of the bones; *chuṭile*-being separated; *carma*-the skin; *kare*-does; *naḍa*-baḍe-hanging; *tāhā*-that; *dekhi'*-seeing; *prāṇa*-life; *kā'ra*-whose; *nāhi*-does not; *rahe*-remain; *dhaḍe*-in the body.



TRANSLATION



"Its joints are all separated beneath the skin, which is completely slack. No one could see it and remain alive in his body.





TEXT 54





maḍā-rūpa dhari' rahe uttāna-nayana



kabhu goṅ-goṅ kare, kabhu rahe acetana



SYNONYMS



*maḍā*-of a dead body; *rūpa*-the form; *dhari'*-accepting; *rahe*-remains; *uttāna*-nayana-with open eyes; *kabhu*-sometimes; *goṅ-goṅ*-the sound goṅ-goṅ; *kare*-makes; *kabhu*-sometimes; *rahe*-remains; *acetana*-unconscious.



TRANSLATION



"That ghost has taken the form of a corpse, but he keeps his eyes open. Sometimes he utters the sounds'goṅ-goṅ,' and sometimes he remains unconscious.





TEXT 55





sākṣāt dekhechoṅ,--more pāila sei bhūta



mui maile mora kaiche jīve strī-put



SYNONYMS



*sākṣāt*-directly; *dekhechoṅ*-I have seen; *more*-me; *pāila*-has entered; *sei*-that; *bhūta*-ghost; *mui maile*-if I die; *mora*-my; *kaiche*-how; *jīve*-will live; *strī*-put-wife and children.



TRANSLATION



"I have seen that ghost directly, and he is haunting me. But if I die, who will take care of my wife and children?





TEXT 56





sei ta' bhūtera kathā kahana nā yāya



ojhā-ṭhāñi yāichoṅ,--yadi se bhūta chāḍāya



SYNONYMS



*sei*-that; *ta'*-certainly; *bhūtera*-of the ghost; *kathā*-topics; *kahana*-to speak; *nā yāya*-is not possible; *ojhā-ṭhāñi*-to the exorcist; *yāichoṅ*-I am going; *yadi*-if; *se*-that; *bhūta*-the ghost; *chāḍāya*-he can cause to leave.



TRANSLATION



"The ghost is certainly very difficult to talk about, but I am going to find an exorcist and ask him if he can release me from it.





TEXT 57





ekā rātrye buli' matsya māriye nirjane



bhūta-preta āmāra nā lāge 'nṛsiṁha'-smaraṇe



SYNONYMS



*ekā*-alone; *rātrye*-at night; *buli'*-wandering; *matsya*-fish; *māriye*-I kill; *nirjane*-in solitary places; *bhūta*-preta-ghosts; *āmāra*-me; *nā lāge*-cannot touch; *nṛsiṁha-smaraṇe*-by remembering Nṛsiṁha.



TRANSLATION



"I wander alone at night killing fish in solitary places, but because I remember the hymn to Lord Nṛsiṁha, ghosts do not touch me.





TEXT 58





ei bhūta nṛsiṁha-nāme cāpaye dviguṇe



tāhāra ākāra dekhite bhaya lāge mane



SYNONYMS



*ei bhūta*-this ghost; *nṛsiṁha-nāme*-by the holy name of Lord Nṛsiṁha; *cāpaye*-comes over me; *dvi*-guṇe-with doubled strength; *tāhāra*-his; *ākāra*-form; *dekhite*-seeing; *bhaya*-fear; *lāge mane*-arises in the mind.



TRANSLATION



"This ghost, however, overcomes me with redoubled strength when I chant the Nṛsiṁha mantra. When I even see the form of this ghost, great fear arises in my mind.





TEXT 59





othā nā yāiha, āmi niṣedhi tomāre



tāhāṅ gele sei bhūta lāgibe sabāre"



SYNONYMS



*othā*-there; *nā yāiha*-do not go; *āmi*-I; *niṣedhi*-forbid; *tomāre*-you; *tāhāṅ*-there; *gele*-if you go; *sei bhūta*-that ghost; *lāgibe*-will catch; *sabāre*-all of you.



TRANSLATION



"Do not go near there. I forbid you. If you go, that ghost will catch you all."





TEXT 60





eta śuni' svarūpa-gosāñi saba tattva jāni'



jāliyāre kichu kaya sumadhura vāṇī



SYNONYMS



*eta śuni'*-hearing this; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *saba*-all; *tattva*-truth; *jāni'*-understanding; *jāliyāre*-unto the fisherman; *kichu*-some; *kaya*-said; *su*-madhura-sweet; *vāṇī*-words.



TRANSLATION



Hearing this, Svarūpa Dāmodara could understand the full truth of the matter. He spoke sweetly to the fisherman.





TEXT 61





'āmi--baḍa ojhā jāni bhūta chāḍāite'



mantra paḍi' śrī-hasta dilā tāhāra māthāte



SYNONYMS



*āmi*-I; *baḍa*-big; *ojhā*-exorcist; *jāni*-I know; *bhūta*-ghost; *chāḍāite*-how to exorcise; *mantra paḍi'*-chanting hymns; *śrī*-hasta-his hand; *dilā*-placed; *tāhāra māthāte*-on his head.



TRANSLATION



"I am a famous exorcist," he said, "and I know how to rid you of this ghost." He then chanted some mantras and placed his hand on the top of the fisherman's head.





TEXT 62





tina cāpaḍa māri' kahe,--'bhūta palāila



bhaya nā pāiha'--bali' susthira karila



SYNONYMS



*tina cāpaḍa māri'*-slapping three times; *kahe*-says; *bhūta*-the ghost; *palāila*-has gone away; *bhaya nā pāiha*-do not be afraid; *bali'*-saying; *su*-sthira karila-pacified him.



TRANSLATION



He slapped the fisherman three times and said, "Now the ghost has gone away. Do not be afraid." By saying this, he pacified the fisherman.





TEXT 63





eke prema, āre bhaya,--dviguṇa asthira



bhaya-aṁśa gela,--se haila kichu dhīra



SYNONYMS



*eke*-on one hand; *prema*-ecstatic love; *āre*-on the other hand; *bhaya*-fear; *dvi*-guṇa-doubly; *asthira*-agitated; *bhaya-aṁśa*-the fear part; *gela*-disappeared; *se*-he; *haila*-became; *kichu*-somewhat; *dhīra*-sober.



TRANSLATION



The fisherman was affected by ecstatic love, but he was also fearful. He had thus become doubly agitated. Now that his fear had subsided, however, he had become somewhat normal.





TEXT 64





svarūpa kahe,--"yāṅre tumi kara 'bhūta'-jñāna



bhūta nahe--teṅho kṛṣṇa-caitanya bhagavān



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara Gosvāmī said; *yāṅre*-the person whom; *tumi*-you; *kara bhūta*-jñāna-consider a ghost; *bhūta nahe*-is not a ghost; *teṅho*-He; *kṛṣṇa-caitanya*-Lord Śrī Caitanya Mahāprabhu; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



Svarūpa Dāmodara said to the fisherman, "My dear sir, the person whom you are thinking a ghost is not actually a ghost but the Supreme Personality of Godhead, Śrī Kṛṣṇa Caitanya Mahāprabhu.





TEXT 65





premāveśe paḍilā teṅho samudrera jale



tāṅre tumi uṭhāilā āpanāra jāle



SYNONYMS



*prema-āveśe*-out of ecstatic emotion; *paḍilā*-fell down; *teṅho*-He; *samudrera jale*-in the water of the sea; *tāṅre*-Him; *tumi*-you; *uṭhāilā*-brought out; *āpanāra jāle*-in your net.



TRANSLATION



"Because of ecstatic love, the Lord fell into the sea, and you have caught Him in your net and rescued Him.





TEXT 66





tāṅra sparśe ha-ila tomāra kṛṣṇa-premodaya



bhūta-preta-jñāne tomāra haila mahā-bhaya



SYNONYMS



*tāṅra sparśe*-by His touch; *ha*-ila-there was; *tomāra*-your; *kṛṣṇa*-prema-udaya-awakening of ecstatic love for Kṛṣṇa; *bhūta-preta-jñāne*-by thinking to be a ghost; *tomāra*-your; *haila*-there was; *mahā*-bhaya-great fear.



TRANSLATION



"Simply touching Him has awakened your dormant love of Kṛṣṇa, but because you thought Him a ghost, you were very much afraid of Him.





TEXT 67





ebe bhaya gela, tomāra mana haila sthire



kāhāṅ tāṅre uṭhāñācha, dekhāha āmāre"



SYNONYMS



*ebe*-now; *bhaya*-fear; *gela*-has gone; *tomāra*-your; *mana*-mind; *haila*-has become; *sthire*-pacified; *kāhāṅ*-where; *tāṅre*-Him; *uṭhāñācha*-have you lifted; *dekhāha*-please show; *āmāre*-me.



TRANSLATION



"Now that your fear has gone and your mind is peaceful, please show me where He is."





TEXT 68





jāliyā kahe,--"prabhure dekhyāchoṅ bāra-bāra



teṅho nahena, ei ati-vikṛta ākāra"



SYNONYMS



*jāliyā kahe*-the fisherman said; *prabhure*-Lord Śrī Caitanya Mahāprabhu; *dekhyāchoṅ*-I have seen; *bāra*-bāra-many times; *teṅho*-He; *nahena*-it is not; *ei*-this; *ati-vikṛta*-very deformed; *ākāra*-body.



TRANSLATION



The fisherman replied, "I have seen the Lord many times, but this is not He. This body is very deformed."





TEXT 69





svarūpa kahe,--"tāṅra haya premera vikāra



asthi-sandhi chāḍe, haya ati dīrghākāra"



SYNONYMS



*svarūpa kahe*-Svarūpa Dāmodara said; *tāṅra*-of Him; *haya*-there are; *premera*-of love of Godhead; *vikāra*-transformations of the body; *asthi-sandhi*-the joints of the bones; *chāḍe*-become separated; *haya*-there is; *ati*-very; *dīrgha-ākāra*-elongated body.



TRANSLATION



Svarūpa Dāmodara said, "The Lord's body becomes transformed in His love for God. Sometimes the joints of His bones separate, and His body becomes very elongated."





TEXT 70





śuni, sei jāliyā ānandita ha-ila



sabā lañā gela, mahāprabhure dekhāila



SYNONYMS



*śuni'*-hearing; *sei*-that; *jāliyā*-fisherman; *ānandita ha*-ila-became very happy; *sabā lañā*-taking everyone; *gela*-went; *mahāprabhure*-Śrī Caitanya Mahāprabhu; *dekhāila*-showed.



TRANSLATION



Hearing this, the fisherman was very happy. He brought all the devotees with him and showed them the body of Śrī Caitanya Mahāprabhu.





TEXT 71





bhūmite paḍi' āche prabhu dīrgha saba kāya



jale śveta-tanu, vālu lāgiyāche gāya



SYNONYMS



*bhūmite*-on the ground; *paḍi'*-lying; *āche*-was; *prabhu*-Śrī Caitanya Mahāprabhu; *dīrgha*-elongated; *saba kāya*-the whole body; *jale*-by the water; *śveta*-tanu-white body; *vālu*-sand; *lāgiyāche gāya*-was smeared over the body.



TRANSLATION



The Lord was lying on the ground, His body elongated and bleached white by the water. He was covered from head to foot with sand.





TEXT 72





ati-dīrgha śithila tanu-carma naṭkāya



dūra patha uṭhāñā ghare ānāna nā yāya



SYNONYMS



*ati-dīrgha*-very elongated; *śithila*-slackened; *tanu*-body; *carma*-skin; *naṭkāya*-hanging; *dūra patha*-long distance; *uṭhāñā*-lifting; *ghare*-home; *ānāna*-bringing; *nā yāya*-was not possible.



TRANSLATION



The Lord's body was stretched, and His skin was slack and hanging loose. To lift Him and take Him the long distance home would have been impossible.





TEXT 73





ārdra kaupīna dūra kari' śuṣka parāñā



bahirvāse śoyāilā vālukā chāḍāñā



SYNONYMS



*ārdra*-wet; *kaupīna*-underwear; *dūra kari'*-removing; *śuṣka*-dry; *parāñā*-putting on; *bahirvāse*-on a covering cloth; *śoyāilā*-put down; *vālukā*-sand; *chāḍāñā*-removing.



TRANSLATION



The devotees removed His wet undergarment and replaced it with a dry one. Then, laying the Lord on an outer cloth, they cleaned the sand from His body.





TEXT 74





sabe meli' ucca kari' karena saṅkīrtane



ucca kari' kṛṣṇa-nāma kahena prabhura kāṇe



SYNONYMS



*sabe meli'*-all together; *ucca kari'*-very loudly; *karena*-performed; *saṅkīrtane*-chanting of the holy name; *ucca kari'*-loudly; *kṛṣṇa-nāma*-the holy name of Kṛṣṇa; *kahena*-said; *prabhura kāṇe*-in the ear of Śrī Caitanya Mahāprabhu.



TRANSLATION



They all performed saṅkīrtana, loudly chanting the holy name of Kṛṣṇa into the Lord's ear.





TEXT 75





kata-kṣaṇe prabhura kāṇe śabda paraśila



huṅkāra kariyā prabhu tabahi uṭhila



SYNONYMS



*kata*-kṣaṇe-after some time; *prabhura*-of Śrī Caitanya Mahāprabhu; *kāṇe*-within the ear; *śabda*-the sound; *paraśila*-entered; *huṅkāra kariyā*-making a loud sound; *prabhu*-Śrī Caitanya Mahāprabhu; *tabahi*-immediately; *uṭhila*-got up.



TRANSLATION



After some time, the sound of the holy name entered the ear of the Lord, who immediately got up, making a great noise.





TEXT 76





uṭhitei asthi saba lāgila nija-sthāne



'ardha-bāhye' iti-uti karena daraśane



SYNONYMS



*uṭhitei*-as soon as He got up; *asthi*-bones; *saba*-all; *lāgila*-contracted; *nija-sthāne*-in their own places; *ardha-bāhye*-in half-external consciousness; *iti*-uti-here and there; *karena daraśane*-looks.



TRANSLATION



As soon as He got up, His bones assumed their proper places. With half-external consciousness, the Lord looked here and there.





TEXT 77





tina-daśāya mahāprabhu rahena sarva-kāla



'antar-daśā', 'bāhya-daśā', 'ardha-bāhya' āra



SYNONYMS



*tina-daśāya*-in three conditions; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *rahena*-remains; *sarva*-kāla-at all times; *antaḥ*-daśā-internal condition; *bāhya*-daśā-external condition; *ardha*-bāhya-half-external consciousness; *āra*-and.



TRANSLATION



The Lord remains in one of three different states of consciousness at all times: internal, external, and half-external.





TEXT 78





antar-daśāra kichu ghora, kichu bāhya-jñāna



sei daśā kahe bhakta 'ardha-bāhya'-nāma



SYNONYMS



*antaḥ-daśāra*-of the internal condition; *kichu*-some; *ghora*-deep state; *kichu*-some; *bāhya*-jñāna-external consciousness; *sei daśā*-that condition; *kahe*-say; *bhakta*-devotees; *ardha*-bāhya-half-external consciousness; *nāma*-name.



TRANSLATION



When the Lord is deeply absorbed in internal consciousness but He nevertheless exhibits some external consciousness, devotees call His condition ardha-bāhya, or half-external consciousness.





TEXT 79





'ardha-bāhye' kahena prabhu pralāpa-vacane



ākāśe kahena prabhu, śunena bhakta-gaṇe



SYNONYMS



*ardha-bāhye*-in half-external consciousness; *kahena*-says; *prabhu*-Śrī Caitanya Mahāprabhu; *pralāpa*-vacane-crazy words; *ākāśe*-to the sky; *kahena*-speaks; *prabhu*-Śrī Caitanya Mahāprabhu; *śunena*-hear; *bhakta-gaṇe*-the devotees.



TRANSLATION



In this half-external consciousness, Śrī Caitanya Mahāprabhu talked like a madman. The devotees could distinctly hear Him speaking to the sky.





TEXT 80





"kālindī dekhiyā āmi gelāṅa vṛndāvana



dekhi,--jala-krīḍā karena vrajendra-nandana



SYNONYMS



*kālindī*-River Yamunā; *dekhiyā*-seeing; *āmi*-I; *gelāṅa*-went; *vṛndāvana*-to Vṛndāvana; *dekhi*-I see; *jala*-krīḍā-pastimes in the water; *karena*-performs; *vrajendra*-nandana-Kṛṣṇa, the son of Nanda Mahārāja.



TRANSLATION



"Seeing the River Yamunā," He said, "I went to Vṛndāvana. There I saw the son of Nanda Mahārāja performing His sporting pastimes in the water.





TEXT 81





rādhikādi gopī-gaṇa-saṅge ekatra meli'



yamunāra jale mahā-raṅge karena keli



SYNONYMS



*rādhikā-ādi*-headed by Śrīmatī Rādhārāṇī; *gopī*-gaṇa-saṅge-with the gopīs; *ekatra meli'*-meeting together; *yamunāra*-of the River Yamunā; *jale*-in the water; *mahā-raṅge*-in a great sporting attitude; *karena keli*-performs pastimes.



TRANSLATION



"Lord Kṛṣṇa was in the water of the Yamunā in the company of the gopīs, headed by Śrīmatī Rādhārāṇī. They were performing pastimes in a great sporting manner.





TEXT 82





tīre rahi' dekhi āmi sakhī-gaṇa-saṅge



eka-sakhī sakhī-gaṇe dekhāya sei raṅge



SYNONYMS



*tīre*-on the bank; *rahi'*-standing; *dekhi*-see; *āmi*-I; *sakhī*-gaṇa-saṅge-with the gopīs; *eka-sakhī*-one gopī; *sakhī-gaṇe*-to other gopīs; *dekhāya*-shows; *sei raṅge*-that pastime.



TRANSLATION



"I saw this pastime as I stood on the bank of the Yamunā in the company of the gopīs. One gopī was showing some other gopīs the pastimes of Rādhā and Kṛṣṇa in the water.





TEXT 83





paṭṭa-vastra, alaṅkāre, samarpiyā sakhī-kare,



sūkṣma-śukla-vastra-paridhāna



kṛṣṇa lañā kāntā-gaṇa, kailā jalāvagāhana,



jala-keli racilā suṭhāma



SYNONYMS



*paṭṭa*-vastra-silk garments; *alaṅkāre*-ornaments; *samarpiyā*-entrusting; *sakhī-kare*-in the hands of their gopī friends; *sūkṣma*-very fine; *śukla*-vastra-white cloth; *paridhāna*-putting on; *kṛṣṇa*-Lord Kṛṣṇa; *lañā*-taking; *kāntā-gaṇa*-the beloved gopīs; *kailā*-performed; *jala*-avagāhana-bathing in the water; *jala*-keli-pastimes in the water; *racilā*-planned; *su-ṭhāma*-very nice.



TRANSLATION



"All the gopīs entrusted their silken garments and ornaments to the care of their friends and then put on fine white cloth. Taking His beloved gopīs with Him, Lord Kṛṣṇa bathed and performed very nice pastimes in the water of the Yamunā.





TEXT 84





sakhi he, dekha kṛṣṇera jala-keli-raṅge



kṛṣṇa matta kari-vara, cañcala kara-puṣkara,



gopī-gaṇa kariṇīra saṅge



SYNONYMS



*sakhi he*-O my dear friends; *dekha*-just see; *kṛṣṇera*-of Lord Kṛṣṇa; *jala-keli*-of the pastimes in the water; *raṅge*-the sporting mood; *kṛṣṇa*-Lord Kṛṣṇa; *matta*-maddened; *kari*-vara-chief elephant; *cañcala*-restless; *kara*-puṣkara-lotus palms; *gopī-gaṇa*-the gopīs; *kariṇīra*-of the she-elephants; *saṅge*-in the company.



TRANSLATION



"My dear friends, just see Lord Kṛṣṇa's sporting pastimes in the water. Kṛṣṇa's restless palms resemble lotus flowers. He is just like a chief of mad elephants, and the gopīs who accompany Him are like she-elephants.





TEXT 85





ārambhilā jala-keli, anyo 'nye jala phelāpheli,



huḍāhuḍi, varṣe jala-dhāra



sabe jaya-parājaya, nāhi kichu niścaya,



jala-yuddha bāḍila apāra



SYNONYMS



*ārambhilā*-began; *jala*-keli-pastimes in the water; *anyo 'nye*-at one another; *jala*-water; *phelāpheli*-throwing back and forth; *huḍāhuḍi*-tumultuous activities; *varṣe*-in rains; *jala*-dhāra-showers of water; *sabe*-all of them; *jaya*-parājaya-victory and defeat; *nāhi*-not; *kichu*-any; *niścaya*-certainty; *jala-yuddha*-the fight in the water; *bāḍila*-increased; *apāra*-unlimitedly.



TRANSLATION



"The sporting pastimes in the water began, and everyone started splashing water back and forth. In the tumultuous showers of water, no one could be certain which party was winning and which was losing. This sporting water fight increased unlimitedly.





TEXT 86





varṣe sthira taḍid-gaṇa, siñce śyāma nava-ghana,



ghana varṣe taḍit-upare



sakhī-gaṇera nayana, tṛṣita cātaka-gaṇa,



sei amṛta sukhe pāna kare



SYNONYMS



*varṣe*-in that shower; *sthira*-fixed; *taḍit*-gaṇa-streaks of lightning; *siñce*-sprinkle; *śyāma*-blackish; *nava*-ghana-new cloud; *ghana*-the cloud; *varṣe*-rains; *taḍit*-upare-upon the streaks of lightning; *sakhī-gaṇera*-of the gopīs; *nayana*-the eyes; *tṛṣita*-thirsty; *cātaka*-gaṇa-cātaka birds; *sei amṛta*-that nectar; *sukhe*-in happiness; *pāna kare*-drink.



TRANSLATION



"The gopīs were like steady streaks of lightning, and Kṛṣṇa resembled a blackish cloud. The lightning began sprinkling water upon the cloud, and the cloud upon the lightning. Like thirsty cātaka birds, the eyes of the gopīs joyously drank the nectarean water from the cloud.





TEXT 87





prathame yuddha jalājali', tabe yuddha 'karākari',



tāra pāche yuddha 'mukhāmukhi'



tabe yuddha 'hṛdāhṛdi', tabe haila 'radāradi',



tabe haila yuddha 'nakhānakhi'



SYNONYMS



*prathame*-in the beginning; *yuddha*-the fight; *jalājali*-throwing water upon one another; *tabe*-thereafter; *yuddha*-the fight; *karākari*-hand to hand; *tāra pāche*-after that; *yuddha*-the fight; *mukhāmukhi*-face to face; *tabe*-thereafter; *yuddha*-the fight; *hṛdāhṛdi*-chest to chest; *tabe*-thereafter; *haila*-was; *radāradi*-teeth to teeth; *tabe*-thereafter; *haila*-there was; *yuddha*-the fight; *nakhānakhi*-nail to nail.



TRANSLATION



"As the fight began, they splashed water on one another. Then they fought hand to hand, then face to face, then chest to chest, teeth to teeth and finally nail to nail.





TEXT 88





sahasra-kare jala seke, sahasra netre gopī dekhe,



sahasra-pade nikaṭa gamane



sahasra-mukha-cumbane, sahasra-vapu-saṅgame,



gopī-narma śune sahasra-kāṇe



SYNONYMS



*sahasra*-thousands; *kare*-with hands; *jala*-water; *seke*-throw; *sahasra*-thousands; *netre*-with eyes; *gopī*-the gopīs; *dekhe*-see; *sahasra*-thousands; *pade*-with legs; *nikaṭa*-near; *gamane*-in going; *sahasra*-thousands; *mukha*-faces; *cumbane*-kissing; *sahasra*-thousands; *vapu*-bodies; *saṅgame*-in embracing; *gopī*-the gopīs; *narma*-joking; *śune*-hear; *sahasra*-thousands; *kāṇe*-in ears.



TRANSLATION



"Thousands of hands splashed water, and the gopīs saw Kṛṣṇa with thousands of eyes. With thousands of legs they came near Him and kissed Him with thousands of faces. Thousands of bodies embraced Him. The gopīs heard His joking words with thousands of ears.





TEXT 89





kṛṣṇa rādhā lañā bale, gelā kaṇṭha-daghna jale,



chāḍilā tāhāṅ, yāhāṅ agādha pānī



teṅho kṛṣṇa-kaṇṭha dhari', bhāse jalera upari,



gajotkhāte yaiche kamalinī



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; rādhā-Śrīmatī Rādhārāṇī; *lañā*-taking; *bale*-forcibly; *gelā*-went; *kaṇṭha*-daghna-up to the neck; *jale*-in water; *chāḍilā*-let go; *tāhāṅ*-there; *yāhāṅ*-where; *agādha*-very deep; *pānī*-water; *teṅho*-She; *kṛṣṇa-kaṇṭha*-the neck of Kṛṣṇa; *dhari'*-capturing; *bhāse*-floats; *jalera upari*-on the water; *gaja*-utkhāte-plucked by an elephant; *yaiche*-as; *kamalinī*-a lotus flower.



TRANSLATION



"Kṛṣṇa forcibly swept Rādhārāṇī away and took Her into water up to Her neck. Then He released Her where the water was very deep. She grasped Kṛṣṇa's neck, however, and floated on the water like a lotus flower plucked by the trunk of a elephant.





TEXT 90





yata gopa-sundarī, kṛṣṇa tata rūpa dhari',



sabāra vastra karilā haraṇe



yamunā-jala nirmala, aṅga kare jhalamala,



sukhe kṛṣṇa kare daraśane



SYNONYMS



*yata*-as many; *gopa*-sundarī-beautiful gopīs; *kṛṣṇa*-Lord Kṛṣṇa; *tata*-that many; *rūpa*-forms; *dhari'*-accepting; *sabāra*-of all; *vastra*-covering cloths; *karilā haraṇe*-took away; *yamunā-jala*-the water of the Yamunā; *nirmala*-very clear; *aṅga*-bodies; *kare jhalamala*-glitter; *sukhe*-happily; *kṛṣṇa*-Lord Kṛṣṇa; *kare daraśane*-sees.



TRANSLATION



"Kṛṣṇa expanded Himself into as many forms as there were gopīs and then took away all the garments that covered them. The water of the River Yamunā was crystal clear, and Kṛṣṇa saw the glittering bodies of the gopīs in great happiness.





TEXT 91





padminī-latā--sakhī-caya, kaila kāro sahāya,



taraṅga-haste patra samarpila



keha mukta-keśa-pāśa, āge kaila adhovāsa,



haste keha kañculi dharila



SYNONYMS



*padminī-latā*-the stems of lotus flowers; *sakhī*-caya-friends of the gopīs; *kaila*-gave; *kāro*-to some of the gopīs; *sahāya*-help; *taraṅga-haste*-by the waves of the Yamunā, which are compared to hands; *patra*-the lotus leaves; *samarpila*-supplied; *keha*-someone; *mukta*-released; *keśa-pāśa*-the bunches of hair; *āge*-in front; *kaila*-made; *adhovāsa*-a lower dress; *haste*-the hands; *keha*-some; *kañculi*-as a top dress; *dharila*-held.



TRANSLATION



"The lotus stems were friends of the gopīs and therefore helped them by offering them lotus leaves. The lotuses pushed their large, round leaves over the surface of the water with their hands, the waves of the Yamunā, to cover the gopīs' bodies. Some gopīs undid their hair and kept it in front of them as dresses to cover the lower portions of their bodies and used their hands as bodices to cover their breasts.





TEXT 92





kṛṣṇera kalaha rādhā-sane, gopī-gaṇa sei-kṣaṇe,



hemābja-vane gelā lukāite



ākaṇṭha-vapu jale paiśe, mukha-mātra jale bhāse,



padme-mukhe nā pāri cinite



SYNONYMS



*kṛṣṇera*-of Kṛṣṇa; *kalaha*-quarrel; *rādhā*-sane-with Rādhā; *gopī-gaṇa*-the gopīs; *sei*-kṣaṇe-at that moment; *hema-abja*-of white lotus flowers; *vane*-in the forest; *gelā*-went; *lukāite*-to hide; *ākaṇṭha*-up to the neck; *vapu*-body; *jale*-into the water; *paiśe*-enter; *mukha*-mātra-only the lotus flowers and the faces; *jale*-in the water; *bhāse*-float; *padme*-mukhe-between the lotus flowers and the faces; *nā pāri*-not able; *cinite*-to discern.



TRANSLATION



"Then Kṛṣṇa quarreled with Rādhārāṇī, and all the gopīs hid themselves in a cluster of white lotus flowers. They submerged their bodies up to their necks in the water. Only their faces floated above the surface, and the faces were indistinguishable from the lotuses.





TEXT 93





ethā kṛṣṇa rādhā-sane, kailā ye āchila mane,



gopī-gaṇa anveṣite gelā



tabe rādhā sūkṣma-mati, jāniyā sakhīra sthiti,



sakhī-madhye āsiyā mililā



SYNONYMS



*ethā*-here; *kṛṣṇa*-Lord Kṛṣṇa; *rādhā*-sane-with Śrīmatī Rādhārāṇī; *kailā*-performed; *ye*-what; *āchila*-was; *mane*-in the mind; *gopī-gaṇa*-all the gopīs; *anveṣite*-to search out; *gelā*-went; *tabe*-at that time; rādhā-Śrīmatī Rādhārāṇī; *sūkṣma-mati*-very finely intelligent; *jāniyā*-knowing; *sakhīra*-of the gopīs; *sthiti*-situation; *sakhī*-madhye-among the friends; *āsiyā*-coming; *mililā*-mixed.



TRANSLATION



"In the absence of the other gopīs, Lord Kṛṣṇa behaved with Śrīmatī Rādhārāṇī as freely as He desired. When the gopīs began searching for Kṛṣṇa, Śrīmatī Rādhārāṇī, being of very fine intelligence and thus knowing the situation of Her friends, immediately mingled in their midst.





TEXT 94





yata hemābja jale bhāse, tata nīlābja tāra pāśe,



āsi' āsi' karaye milana



nīlābje hemābje ṭheke, yuddha haya pratyeke,



kautuke dekhe tīre sakhī-gaṇa



SYNONYMS



*yata*-as many as there were; *hema*-abja-white lotus flowers; *jale*-on the water; *bhāse*-float; *tata*-that many; *nīla*-abja-bluish lotus flowers; *tāra pāśe*-by their side; *āsi' āsi'*-coming closer; *karaye milana*-they meet; *nīla-abje*-the bluish lotus flowers; *hema*-abje-with the white lotus flowers; *ṭheke*-collide; *yuddha*-a fight; *haya*-there is; *prati*-eke-with one another; *kautuke*-in great fun; *dekhe*-see; *tīre*-on the bank; *sakhī-gaṇa*-the gopīs.



TRANSLATION



"Many white lotus flowers were floating in the water, and as many bluish lotus flowers came nearby. As they came close together, the white and blue lotuses collided and began fighting with one another. The gopīs on the bank of the Yamunā watched with great amusement.





TEXT 95





cakravāka-maṇḍala, pṛthak pṛthak yugala,



jala haite karila udgama



uṭhila padma-maṇḍala, pṛthak pṛthak yugala,



cakravāke kaila ācchādana



SYNONYMS



*cakravāka-maṇḍala*-the globes of cakravāka birds; *pṛthak pṛthak*-separate; *yugala*-couples; *jala haite*-from the water; *karila*-made; *udgama*-appearance; *uṭhila*-arose; *padma-maṇḍala*-the circle of lotus flowers; *pṛthak pṛthak*-separate; *yugala*-couples; *cakravāke*-the cakravāka birds; *kaila*-did; *ācchādana*-covering.



TRANSLATION



"When the raised breasts of the gopīs, which resembled the globelike bodies of cakravāka birds, emerged from the water in separate couples, the bluish lotuses of Kṛṣṇa's hands rose to cover them.





TEXT 96





uṭhila bahu raktotpala, pṛthak pṛthak yugala,



padma-gaṇera kaila nivāraṇa



'padma' cāhe luṭi' nite, 'utpala' cāhe rākhite',



'cakravāka' lāgi' duṅhāra raṇa



SYNONYMS



*uṭhila*-arose; *bahu*-many; *rakta*-utpala-red lotus flowers; *pṛthak pṛthak*-separate; *yugala*-couples; *padma-gaṇera*-of the bluish lotus flowers; *kaila*-did; *nivāraṇa*-obstruction; *padma*-the blue lotus flowers; *cāhe*-want; *luṭi'*-stealing; *nite*-to take; *utpala*-the red lotus flowers; *cāhe rākhite'*-wanted to protect; *cakravāka lāgi'*-for the cakravāka birds; *duṅhāra*-between the two, (the red and blue lotus flowers); *raṇa*-fight.



TRANSLATION



"The hands of the gopīs, which resembled red lotus flowers, arose from the water in pairs to obstruct the bluish flowers. The blue lotuses tried to plunder the white cakravāka birds, and the red lotuses tried to protect them. Thus there was a fight between the two.





TEXT 97





padmotpala--acetana, cakravāka--sacetana,



cakravāke padma āsvādaya



ihāṅ duṅhāra ulṭā sthiti, dharma haila viparīti,



kṛṣṇera rājye aiche nyāya haya



SYNONYMS



*padma-utpala*-the blue and red lotus flowers; *acetana*-unconscious; *cakravāka*-the cakravāka birds; *sa*-cetana-conscious; *cakravāke*-the cakravāka birds; *padma*-the blue lotus flowers; *āsvādaya*-taste; *ihāṅ*-here; *duṅhāra*-of both of them; *ulṭā sthiti*-the reverse situation; *dharma*-characteristic nature; *haila*-became; *viparīti*-reversed; *kṛṣṇera*-of Lord Kṛṣṇa; *rājye*-in the kingdom; *aiche*-such; *nyāya*-principle; *haya*-there is.



TRANSLATION



"Blue and red lotus flowers are unconscious objects, whereas cakravākas are conscious and alive. Nevertheless, in ecstatic love, the blue lotuses began to taste the cakravākas. This is a reversal of their natural behavior, but in Lord Kṛṣṇa's kingdom such reversals are a principle of His pastimes.



PURPORT



Generally the cakravāka bird tastes the lotus flower, but in Kṛṣṇa's pastimes the lotus, which is usually lifeless, tastes the cakravāka bird.





TEXT 98





mitrera mitra saha-vāsī, cakravāke luṭe āsi',



kṛṣṇera rājye aiche vyavahāra



aparicita śatrura mitra, rākhe utpala,--e baḍa citra,



ei baḍa 'virodha-alaṅkāra'



SYNONYMS



*mitrera*-of the sun-god; *mitra*-the friend; *saha*-vāsī-living together with the cakravāka birds; *cakravāke*-the cakravāka birds; *luṭe*-plunder; *āsi'*-coming; *kṛṣṇera rājye*-in the kingdom of Kṛṣṇa; *aiche*-such; *vyavahāra*-behavior; *aparicita*-unacquainted; *śatrura mitra*-the friend of the enemy; *rākhe*-protects; *utpala*-the red lotus flower; *e*-this; *baḍa citra*-very wonderful; *ei*-this; *baḍa*-great; *virodha*-alaṅkāra-metaphor of contradiction.



TRANSLATION



"The blue lotuses are friends of the sun-god, and though they all live together, the blue lotuses plunder the cakravākas. The red lotuses, however, blossom at night and are therefore strangers or enemies to the cakravākas. Yet in Kṛṣṇa's pastimes the red lotuses, which are the hands of the gopīs, protect their cakravāka breasts. This is a metaphor of contradiction."



PURPORT



Because the blue lotus flower blossoms with the rising of the sun, the sun is the friend of the blue lotus. The cakravāka birds also appear when the sun rises, and therefore the cakravākas and blue lotuses meet. Although the blue lotus is a friend of the sun, in Kṛṣṇa's pastimes it nevertheless plunders their mutual friend the cakravāka. Normally, cakravākas move about whereas lotuses stand still, but herein Kṛṣṇa's hands, which are compared to blue lotuses, attack the breasts of the gopīs, which are compared to cakravākas. This is called a reverse analogy. At night the red lotus blossoms, whereas in sunlight it closes. Therefore the red lotus is an enemy to the sun and is unknown to the sun's friend the cakravāka. The gopīs' breasts, however, are compared to cakravākas and their hands to red lotuses protecting them. This is a wonderful instance of reverse analogy.





TEXT 99





atiśayokti, virodhābhāsa, dui alaṅkāra prakāśa,



kari' kṛṣṇa prakaṭa dekhāila



yāhā kari' āsvādana, ānandita mora mana,



netra-karṇa-yugma juḍāila



SYNONYMS



*atiśaya*-ukti-exaggerated language; *virodha-ābhāsa*-incongruent analogy; *dui alaṅkāra*-two metaphors; *prakāśa*-manifestations; *kari'*-making; *kṛṣṇa*-Lord Kṛṣṇa; *prakaṭa*-exhibited; *dekhāila*-showed; *yāhā*-which; *kari' āsvādana*-tasting; *ānandita*-pleased; *mora mana*-My mind; *netra-karṇa*-of eyes and ears; *yugma*-the couples; *juḍāila*-became satisfied.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "In His pastimes, Kṛṣṇa displayed the two ornaments of hyperbole and reverse analogy. Tasting them brought gladness to My mind and fully satisfied My ears and eyes.





TEXT 100





aiche vicitra krīḍā kari', tīre āilā śrī-hari,



saṅge lañā saba kāntā-gaṇa



gandha-taila-mardana, āmalakī-udvartana,



sevā kare tīre sakhī-gaṇa



SYNONYMS



*aiche*-such; *vicitra*-wonderful; *krīḍā*-pastimes; *kari'*-performing; *tīre*-on the bank; *āilā*-arrived; *śrī-hari*-Lord Śrī Kṛṣṇa; *saṅge*-with Him; *lañā*-taking; *saba kāntā-gaṇa*-all the beloved gopīs; *gandha*-scented; *taila*-oil; *mardana*-massaging; *āmalakī*-of the āmalakī fruit; *udvartana*-anointing with paste; *sevā kare*-render service; *tīre*-on the bank of the Yamunā; *sakhī-gaṇa*-all the gopīs.



TRANSLATION



"After performing such wonderful pastimes, Lord Śrī Kṛṣṇa got up on the shore of the Yamunā River, taking with Him all His beloved gopīs. Then the gopīs on the riverbank rendered service by massaging Kṛṣṇa and the other gopīs with scented oil and smearing paste of āmalakī fruit on their bodies.





TEXT 101





punarapi kaila snāna, śuṣka-vastra paridhāna,



ratna-mandire kailā āgamana



vṛndā-kṛta sambhāra, gandha-puṣpa-alaṅkāra,



vanya-veśa karila racana



SYNONYMS



*punarapi*-again; *kaila*-took; *snāna*-bath; *śuṣka*-vastra-dry cloth; *paridhāna*-putting on; *ratna-mandire*-in a small house of jewels; *kailā*-did; *āgamana*-arrival; *vṛndā*-kṛta-arranged by the gopī Vṛndā; *sambhāra*-all kinds of articles; *gandha*-puṣpa-alaṅkāra-scented flowers and ornaments; *vanya*-veśa-forest dress; *karila*-did; *racana*-arrangement.



TRANSLATION



"Then they all bathed again, and after putting on dry clothing, they went to a small jeweled house, where the gopī Vṛndā arranged to dress them in forest clothing by decorating them with fragrant flowers, green leaves and all kinds of other ornaments.





TEXT 102





vṛndāvane taru-latā, adbhuta tāhāra kathā,



bāra-māsa dhare phula-phala



vṛndāvane devī-gaṇa, kuñja-dāsī yata jana,



phala pāḍi' āniyā sakala



SYNONYMS



*vṛndāvane*-at Vṛndāvana; *taru*-latā-trees and creepers; *adbhuta*-wonderful; *tāhāra kathā*-their story; *bāra*-māsa-twelve months; *dhare*-produce; *phula*-phala-fruits and flowers; *vṛndāvane*-at Vṛndāvana; *devī-gaṇa*-all the gopīs; *kuñja*-dāsī-maidservants in the bowers; *yata jana*-as many persons as there are; *phala pāḍi'*-picking fruits; *āniyā*-bringing; *sakala*-all varieties.



TRANSLATION



"In Vṛndāvana, the trees and creepers are wonderful because throughout the entire year they produce all kinds of fruits and flowers. The gopīs and maidservants in the bowers of Vṛndāvana pick these fruits and flowers and bring them before Rādhā and Kṛṣṇa.





TEXT 103





uttama saṁskāra kari', baḍa baḍa thālī bhari',



ratna-mandire piṇḍāra upare



bhakṣaṇera krama kari', dhariyāche sāri sāri,



āge āsana vasibāra tare



SYNONYMS



*uttama*-topmost; *saṁskāra*-cleaning; *kari'*-doing; *baḍa baḍa*-big; *thālī*-plates; *bhari'*-filling up; *ratna-mandire*-in the house of jewels; *piṇḍāra upare*-on the platform; *bhakṣaṇera krama kari'*-making arrangements for eating; *dhariyāche*-have kept; *sāri sāri*-one after another; *āge*-in front; *āsana*-sitting place; *vasibāra tare*-to sit down.



TRANSLATION



"The gopīs peeled all the fruits and placed them together on large plates on a platform in the jeweled cottage. They arranged the fruit in orderly rows for eating, and in front of it they made a place to sit.





TEXT 104





eka nārikela nānā-jāti, eka āmra nānā bhāti,



kalā, koli--vividha-prakāra



panasa, kharjura, kamalā, nāraṅga, jāma, santarā,



drākṣā, bādāma, meoyā yata āra



SYNONYMS



*eka*-one item; *nārikela*-coconut; *nānā-jāti*-of many varieties; *eka*-one; *āmra*-mango; *nānā bhāti*-of many different qualities; *kalā*-banana; *koli*-berries; *vividha-prakāra*-of different varieties; *panasa*-jackfruit; *kharjura*-dates; *kamalā*-tangerines; *nāraṅga*-oranges; *jāma*-blackberries; *santarā*-another type of tangerine; *drākṣā*-grapes; *bādāma*-almonds; *meoyā*-dried fruits; *yata*-as many as there are; *āra*-and.



TRANSLATION



"Among the fruits were many varieties of coconut and mango, bananas, berries, jackfruits, dates, tangerines, oranges, blackberries, santarās, grapes, almonds and all kinds of dried fruit.





TEXT 105





kharamujā, kṣīrikā, tāla, keśura, pānī-phala, mṛṇāla,



bilva, pīlu, dāḍimbādi yata



kona deśe kāra khyāti, vṛndāvane saba-prāpti,



sahasra-jāti, lekhā yāya kata?



SYNONYMS



*kharamujā*-cantaloupe; *kṣīrikā*-kṣīrikā fruit; *tāla*-palm or palmyra fruit; *keśura*-keśura fruit; *pānī-phala*-a fruit produced in the water of rivers; *mṛṇāla*-a fruit from lotus flowers; *bilva*-bel fruit; *pīlu*-a special fruit in Vṛndāvana; *dāḍimba-ādi*-the pomegranate and other similar fruits; *yata*-as many as there are; *kona deśe*-in some country; *kāra*-of which; *khyāti*-of fame; *vṛndāvane*-in Vṛndāvana; *saba*-prāpti-obtainment of all; *sahasra*-jāti-thousands of varieties; *lekhā yāya*-one is able to write; *kata*-how much.



TRANSLATION



"There were cantaloupes, kṣirikās, palmfruits, keśuras, waterfruits, lotus fruits, bel, pīlu, pomegranate and many others. Some of them are variously known in different places, but in Vṛndāvana they are always available in so many thousands of varieties that no one can fully describe them.





TEXT 106





gaṅgājala, amṛtakeli, pīyūṣagranthi, karpūrakeli,



sarapūrī, amṛti, padmacini



khaṇḍa-kṣīrisāra-vṛkṣa, ghare kari' nānā bhakṣya,



rādhā yāhā kṛṣṇa lāgi' āni



SYNONYMS



*gaṅgā-jala*-the sweetmeat gaṅgājala; *amṛta-keli*-a sweetmeat made of milk; *pīyūṣa*-granthi-pīyūṣagranthi; *karpūra*-keli-karpūrakeli; *sara-pūrī*-a sweet made from milk; *amṛti*-a sweet prepared from rice flour; *padma-cini*-a sweet preparation made from lotus flowers; *khaṇḍa*-kṣīri-sāra-vṛkṣa-sugar sweets made in the shape of trees; *ghare*-at home; *kari'*-making; *nānā bhakṣya*-varieties of eatables; rādhā-Śrīmatī Rādhārāṇī; *yāhā*-which; *kṛṣṇa lāgi'*-for Kṛṣṇa; *āni*-brought.



TRANSLATION



"At home Śrīmatī Rādhārāṇī had made various types of sweetmeats from milk and sugar, such as gaṅgājala, amṛtakeli, pīyūṣagranthi, karpūrakeli, sarapūrī, amṛti, padmacini and khaṇḍa-kṣīrisāra-vṛkṣa. She had then brought them all for Kṛṣṇa.





TEXT 107





bhakṣyera paripāṭī dekhi', kṛṣṇa hailā mahā-sukhī,



vasi' kaila vanya bhojana



saṅge lañā sakhī-gaṇa, rādhā kailā bhojana,



duṅhe kailā mandire śayana



SYNONYMS



*bhakṣyera*-of eatables; *paripāṭī*-the arrangements; *dekhi'*-seeing; *kṛṣṇa*-Lord Kṛṣṇa; *hailā*-became; *mahā-sukhī*-very happy; *vasi'*-sitting down; *kaila*-performed; *vanya bhojana*-a picnic in the forest; *saṅge*-in association; *lañā*-taking; *sakhī-gaṇa*-all the gopīs; rādhā-Śrīmatī Rādhārāṇī; *kailā bhojana*-took the remnants; *duṅhe*-both of them; *kailā*-did; *mandire*-in the jeweled house; *śayana*-lying down.



TRANSLATION



"When Kṛṣṇa saw the very nice arrangement of food, He happily sat down and had a forest picnic. Then, after Śrīmatī Rādhārāṇī and Her gopī friends partook of the remnants, Rādhā and Kṛṣṇa lay down together in the jeweled house.





TEXT 108





keha kare vījana, keha pāda-samvāhana,



keha karāya tāmbūla bhakṣaṇa



rādhā-kṛṣṇa nidrā gelā, sakhī-gaṇa śayana kailā,



dekhi' āmāra sukhī haila mana



SYNONYMS



*keha*-someone; *kare*-does; *vījana*-fanning; *keha*-someone; *pāda*-samvāhana-massaging of the feet; *keha*-someone; *karāya*-made them do; *tāmbūla bhakṣaṇa*-eating a preparation of betel leaves; *rādhā*-kṛṣṇa-Rādhā and Kṛṣṇa; *nidrā gelā*-went to sleep; *sakhī-gaṇa*-all the gopīs; *śayana kailā*-lay down; *dekhi'*-seeing; *āmāra*-My; *sukhī*-happy; *haila*-became; *mana*-mind.



TRANSLATION



"Some of the gopīs fanned Rādhā and Kṛṣṇa, others massaged Their feet, and some fed Them betel leaves to chew. When Rādhā and Kṛṣṇa fell asleep, all the other gopīs also lay down. When I saw this, My mind was very happy.





TEXT 109





hena-kāle more dhari, mahā-kolāhala kari;,



tumi-saba ihāṅ lañā āilā



kāṅhā yamunā, vṛndāvana, kāṅhā kṛṣṇa, gopī-gaṇa,



sei sukha bhaṅga karāilā!"



SYNONYMS



*hena*-kāle-at that time; *more dhari'*-picking Me up; *mahā-kolāhala kari'*-and making a great tumult; *tumi-saba*-all of you; *ihāṅ*-here; *lañā āilā*-brought; *kāṅhā*-where; *yamunā*-the Yamunā River; *vṛndāvana*-Vṛndāvana; *kāṅhā*-where; *kṛṣṇa*-Kṛṣṇa; *gopī-gaṇa*-the gopīs; *sei sukha*-that happiness; *bhaṅga karāilā*-you have broken.



TRANSLATION



"Suddenly, all of you created a great tumult and picked Me up and brought Me back here. Where now is the River Yamunā? Where is Vṛndāvana? Where are Kṛṣṇa and the gopīs? You have broken My happy dream!"





TEXT 110





eteka kahite prabhura kevala 'bāhya' haila



svarūpa-gosāñire dekhi' tāṅhāre puchila



SYNONYMS



*eteka*-this; *kahite*-while speaking; *prabhura*-of Śrī Caitanya Mahāprabhu; *kevala*-only; *bāhya*-external consciousness; *haila*-there was; *svarūpa*-gosāñire-Svarūpa Gosāñi; *dekhi'*-seeing; *tāṅhāre puchila*-He asked him.



TRANSLATION



Speaking in this way, Śrī Caitanya Mahāprabhu fully returned to external consciousness. Seeing Svarūpa Dāmodara Gosvāmī, the Lord questioned him.





TEXT 111





'ihāṅ kene tomarā āmāre lañā āilā?'



svarūpa-gosāñi tabe kahite lāgilā



SYNONYMS



*ihāṅ*-here; *kene*-why; *tomarā*-you; *āmāre*-Me; *lañā āilā*-have brought; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosāñi; *tabe*-at that time; *kahite lāgilā*-began to speak.



TRANSLATION



"Why have you brought Me here?" He asked. Then Svarūpa Dāmodara answered Him.





TEXT 112





"yamunāra bhrame tumi samudre paḍilā



samudreṛa taraṅge āsi, eta dūra āilā!



SYNONYMS



*yamunāra bhrame*-in mistaking for the Yamunā; *tumi*-You; *samudre*-in the sea; *paḍilā*-fell; *samudrera taraṅge*-by the waves of the sea; *āsi*-coming; *eta*-this; *dūra*-far; *āilā*-You have come.



TRANSLATION



"You mistook the sea for the Yamunā River," he said, "and You jumped into it. You have been carried this far by the waves of the sea.





TEXT 113





ei jāliyā jāle kari' tomā uṭhāila



tomāra paraśe ei preme matta ha-ila



SYNONYMS



*ei jāliyā*-this fisherman; *jāle*-in the net; *kari'*-catching; *tomā*-You; *uṭhāila*-rescued from the water; *tomāra paraśe*-by Your touch; *ei*-this man; *preme*-in ecstatic love; *matta ha*-ila-became maddened.



TRANSLATION



"This fisherman caught You in his net and rescued You from the water. Because of Your touch, he is now mad with ecstatic love for Kṛṣṇa.





TEXT 114





saba rātri sabe beḍāi tomāre anveṣiyā



jāliyāra mukhe śuni' pāinu āsiyā



SYNONYMS



*saba rātri*-the whole night; *sabe*-all of us; *beḍāi*-walked; *tomāre*-You; *anveṣiyā*-searching for; *jāliyāra mukhe*-from the mouth of this fisherman; *śuni'*-hearing; *pāinu*-we found; *āsiyā*-coming.



TRANSLATION



"Throughout the night, we all walked about in search of You. After hearing from this fisherman, we came here and found You.





TEXT 115





tumi mūrcchā-chale vṛndāvane dekha krīḍā



tomāra mūrcchā dekhi' sabe mane pāi pīḍā



SYNONYMS



*tumi*-You; *mūrcchā*-chale-pretending to be unconscious; *vṛndāvane*-at Vṛndāvana; *dekha*-see; *krīḍā*-the pastimes; *tomāra mūrcchā dekhi'*-seeing Your unconsciousness; *sabe*-all of us; *mane*-in the mind; *pāi*-get; *pīḍā*-agony.



TRANSLATION



"While apparently unconscious, You witnessed the pastimes in Vṛndāvana, but when we saw You unconscious, we suffered great agony in our minds.





TEXT 116





kṛṣṇa-nāma la-ite tomāra 'ardha-bāhya' ha-ila



tāte ye pralāpa kailā, tāhā ye śunila"



SYNONYMS



*kṛṣṇa*-nāma la-ite-chanting the holy name of Kṛṣṇa; *tomāra*-Your; *ardha*-bāhya-half-consciousness; *ha*-ila-there was; *tāte*-thereafter; *ye*-whatever; *pralāpa*-crazy talks; *kailā*-You did; *tāhā*-that; *ye*-which; *śunila*-have heard.



TRANSLATION



"When we chanted the holy name of Kṛṣṇa, however, You came to semiconsciousness, and we have all been hearing You speak like a madman."





TEXT 117





prabhu kahe,--"svapne dekhi' gelāṅa vṛndāvane



dekhi,--kṛṣṇa rāsa karena gopīgaṇa-sane



SYNONYMS



*prabhu kahe*-Śrī Caitanya Mahāprabhu said; *svapne dekhi'*-dreaming; *gelāṅa vṛndāvane*-I went to Vṛndāvana; *dekhi*-I see; *kṛṣṇa*-Lord Kṛṣṇa; *rāsa karena*-performs the rāsa dance; *gopī*-gaṇa-sane-with the gopīs.



TRANSLATION



Śrī Caitanya Mahāprabhu said, "In My dream I went to Vṛndāvana, where I saw Lord Kṛṣṇa perform the rāsa dance with all the gopīs.





TEXT 118





jala-krīḍā kari' kailā vanya-bhojane



dekhi' āmi pralāpa kailuṅ--hena laya mane"



SYNONYMS



*jala*-krīḍā-sports in the water; *kari'*-performing; *kailā*-had; *vanya-bhojane*-a picnic; *dekhi'*-seeing; *āmi*-I; *pralāpa kailuṅ*-talked crazily; *hena*-such; *laya*-takes; *mane*-in My mind.



TRANSLATION



"After sporting in the water, Kṛṣṇa enjoyed a picnic. I can understand that after seeing this, I must certainly have talked like a madman."





TEXT 119





tabe svarūpa-gosāñi taṅre snāna karāñā



prabhure lañā ghara āilā ānandita hañā



SYNONYMS



*tabe*-thereafter; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosāñi; *tāṅre*-Him; *snāna karāñā*-causing to bathe; *prabhure*-Śrī Caitanya Mahāprabhu; *lañā*-taking; *ghara āilā*-came back to His house; *ānandita hañā*-being very happy.



TRANSLATION



Thereafter, Svarūpa Dāmodara Gosvāmī had Lord Śrī Caitanya Mahāprabhu bathe in the sea, and then he very happily brought Him back home.





TEXT 120





ei ta' kahiluṅ prabhura samudra-patana



ihā yei śune, pāya caitanya-caraṇa



SYNONYMS



*ei ta'*-thus; *kahiluṅ*-I have described; *prabhura*-of Śrī Caitanya Mahāprabhu; *samudra-patana*-the falling into the sea; *ihā*-this story; *yei śune*-anyone who hears; *pāya*-obtains; *caitanya*-caraṇa-shelter at the lotus feet of Śrī Caitanya Mahāprabhu.



TRANSLATION



Thus I have described the incident of Lord Śrī Caitanya Mahāprabhu's falling into the ocean. Anyone who listens to this pastime will certainly attain shelter at the lotus feet of Śrī Caitanya Mahāprabhu.





TEXT 121





śrī-rūpa-raghunātha pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Eighteenth Chapter, describing Lord Śrī Caitanya Mahāprabhu's falling into the water of the sea.





Chapter 19



The Inconceivable Behavior of Lord Śrī Caitanya Mahāprabhu



The following summary of Chapter Nineteen is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya.



Every year, Śrī Caitanya Mahāprabhu asked Jagadānanda Paṇḍita to visit His mother in Navadvīpa with gifts of cloth and prasāda. After one such visit, Jagadānanda Paṇḍita returned to Purī with a sonnet that Advaita Ācārya had written. When Śrī Caitanya Mahāprabhu read it, His ecstasy was so great that all the devotees feared that the Lord would very soon pass away. The Lord's condition was so serious that at night He would bruise and bloody His face by rubbing it against the walls. To stop this, Svarūpa Dāmodara asked Śaṅkara paṇḍita to stay at night in the same room with the Lord.



This chapter further describes how Lord Śrī Caitanya Mahāprabhu entered the Jagannātha-vallabha garden during the full-moon night of Vaiśākha (April-May) and experienced various transcendental ecstasies. Overwhelmed with ecstatic love at suddenly seeing Lord Śrī Kṛṣṇa beneath an aśoka tree, He exhibited various symptoms of spiritual madness.





TEXT 1





vande taṁ kṛṣṇa-caitanyaṁ



mātṛ-bhakta-śiromaṇim



pralapya mukha-saṅgharṣī



madhūdyāne lalāsa yaḥ



SYNONYMS



*vande*-I offer my respectful obeisances; *tam*-unto Him; *kṛṣṇa-caitanyam*-Lord Śrī Caitanya Mahāprabhu; *mātṛ-bhakta*-of great devotees of mothers; *śiromaṇim*-the crown jewel; *pralapya*-talking like a madman; *mukha-saṅgharṣī*-who used to rub His face; *madhu-udyāne*-in the garden known as Jagannātha-vallabha; *lalāsa*-enjoyed; *yaḥ*-who.



TRANSLATION



Lord Śrī Caitanya Mahāprabhu, the most exalted of all devotees of mothers, spoke like a madman and rubbed His face against the walls. Overwhelmed by emotions of ecstatic love, He would sometimes enter the Jagannātha-vallabha garden to perform His pastimes. I offer my respectful obeisances unto Him.





TEXT 2





jaya jaya śrī-caitanya jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *śrī-caitanya*-to Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Ācārya; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Lord Gaurāṅga.



TRANSLATION



All glories to Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaita Ācārya! And all glories to all the devotees of Lord Caitanya Mahāprabhu!





TEXT 3





ei-mate mahāprabhu kṛṣṇa-premāveśe



unmāda-pralāpa kare rātri-divase



SYNONYMS



*ei-mate*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *kṛṣṇa-prema-āveśe*-in ecstatic emotional love of Kṛṣṇa; *unmāda*-madness; *pralāpa*-and crazy talk; *kare*-performs; *rātri*-divase-throughout the entire day and night.



TRANSLATION



In the ecstasy of love of Kṛṣṇa, Śrī Caitanya Mahāprabhu thus behaved like a madman, talking insanely all day and night.





TEXT 4





prabhura atyanta priya paṇḍita-jagadānanda



yāhāra caritre prabhu pāyena ānanda



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *atyanta*-very; *priya*-affectionate; *paṇḍita*-jagadānanda-Jagadānanda Paṇḍita; *yāhāra caritre*-in whose activities; *prabhu*-Śrī Caitanya Mahāprabhu; *pāyena*-gets; *ānanda*-great pleasure.



TRANSLATION



Jagadānanda Paṇḍita was a very dear devotee of Śrī Caitanya Mahāprabhu. The Lord derived great pleasure from his activities.





TEXT 5





prati-vatsara prabhu tāṅre pāṭhāna nadīyāte



viccheda-duḥkhitā jāni' jananī āśvāsite



SYNONYMS



*prati*-vatsara-every year; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-him; *pāṭhāna*-sends; *nadīyāte*-to Navadvīpa; *viccheda*-duḥkhitā jāni'-knowing her affliction due to separation; *jananī*-His mother; *āśvāsite*-to console.



TRANSLATION



Knowing His mother to be greatly afflicted by separation, the Lord would send Jagadānanda Paṇḍita to Navadvīpa every year to console her.





TEXT 6





"nadīyā calaha, mātāre kahiha namaskāra



āmāra nāme pāda-padma dhariha tāṅhāra



SYNONYMS



*nadīyā calaha*-start for Nadia; *mātāre*-unto My mother; *kahiha*-tell; *namaskāra*-My obeisances; *āmāra nāme*-in My name; *pāda-padma*-the lotus feet; *dhariha*-catch; *tāṅhāra*-her.



TRANSLATION



Śrī Caitanya Mahāprabhu told Jagadānanda Paṇḍita,"Go to Nadia and offer My obeisances to My mother. Touch her lotus feet in My name.





TEXT 7





kahiha tāṅhāre--'tumi karaha smaraṇa



nitya āsi' āmi tomāra vandiye caraṇa



SYNONYMS



*kahiha tāṅhāre*-inform her; *tumi karaha smaraṇa*-please remember; *nitya āsi'*-coming daily; *āmi*-I; *tomāra*-your; *vandiye caraṇa*-offer respect to the lotus feet.



TRANSLATION



"Tell her for Me, 'Please remember that I come here every day and offer My respects to your lotus feet.





TEXT 8





ye-dine tomāra icchā karāite bhojana



se-dine āsi' avaśya kariye bhakṣaṇa



SYNONYMS



*ye-dine*-any day; *tomāra*-your; *icchā*-desire; *karāite bhojana*-to feed Me; *se*-dine-on that day; *āsi'*-coming; *avaśya*-certainly; *kariye bhakṣaṇa*-I eat.



TRANSLATION



"Any day you desire to feed Me, I certainly come and accept what you offer.





TEXT 9





tomāra sevā chāḍi' āmi kariluṅ sannyāsa



'bāula' hañā āmi kailuṅ dharma-nāśa



SYNONYMS



*tomāra sevā chāḍi'*-giving up your service; *āmi*-I; *kariluṅ*-accepted; *sannyāsa*-the renounced order of life; *bāula hañā*-becoming mad; *āmi*-I; *kailuṅ*-did; *dharma*-nāśa-destruction of religion.



TRANSLATION



" 'I have given up service to you and have accepted the vow of sannyāsa. I have thus become mad and have destroyed the principles of religion.





TEXT 10





ei aparādha tumi nā la-iha āmāra



tomāra adhīna āmi--putra se tomāra



SYNONYMS



*ei aparādha*-this offense; *tumi*-you; *nā*-do not; *la*-iha-take; *āmāra*-of Me; *tomāra*-your; *adhīna*-dependent; *āmi*-I; *putra*-son; *se*-that; *tomāra*-of you.



TRANSLATION



"Mother, please do not take this as an offense, for I, your son, am completely dependent upon you.





TEXT 11





nīlācale āchi āmi tomāra ājñāte



yāvat jība, tāvat āmi nāriba chāḍite'



SYNONYMS



*nīlācale*-Jagannātha Purī, Nīlācala; *āchi āmi*-I am; *tomāra ājñāte*-on the basis of your order; *yāvat jība*-as long as I live; *tāvat*-so long; *āmi*-I; *nāriba*-shall not be able; *chāḍite*-to leave.



TRANSLATION



"I am staying here at Nīlācala, Jagannātha Purī, according to your order. As long as I live, I shall not leave this place.' "





TEXT 12





gopa-līlāya pāilā yei prasāda-vasane



mātāre pāṭhāna tāhā purīra vacane



SYNONYMS



*gopa-līlāya*-in His pastimes as a cowherd boy; *pāilā*-got; *yei*-whatever; *prasāda*-remnant; *vasane*-clothing; *mātāre*-unto His mother; *pāṭhāna*-sent; *tāhā*-that; *purīra vacane*-on the order of Paramānanda Purī.



TRANSLATION



Following the order of Paramānanda Purī, Śrī Caitanya Mahāprabhu sent His mother the prasāda clothing left by Lord Jagannātha after His pastimes as a cowherd boy.





TEXT 13





jagannāthera uttama prasāda āniyā yatane



mātāre pṛthak pāṭhāna, āra bhakta-gaṇe



SYNONYMS



*jagannāthera*-of Lord Jagannātha; *uttama*-first class; *prasāda*-remnants of food; *āniyā yatane*-bringing very carefully; *mātāre*-unto His mother; *pṛthak*-separately; *pāṭhāna*-sends; *āra bhakta-gaṇe*-and to the other devotees.



TRANSLATION



Śrī Caitanya Mahāprabhu very carefully brought first-class prasāda from Lord Jagannātha and sent it in separate packages to His mother and the devotees at Nadia.





TEXT 14





mātṛ-bhakta-gaṇera prabhu hana śiromaṇi



sannyāsa kariyā sadā sevena jananī



SYNONYMS



*mātṛ-bhakta-gaṇera*-of the devotees of mothers; *prabhu*-Śrī Caitanya Mahāprabhu; *hana*-is; *śiromaṇi*-the topmost jewel; *sannyāsa kariyā*-even after taking the sannyāsa order; *sadā*-always; *sevena*-renders service; *jananī*-to His mother.



TRANSLATION



Śrī Caitanya Mahāprabhu is the topmost gem of all devotees of mothers. He rendered service to His mother even after He had accepted the vow of sannyāsa.





TEXT 15





jagadānanda nadīyā giyā mātāre mililā



prabhura yata nivedana, sakala kahilā



SYNONYMS



*jagadānanda*-Jagadānanda; *nadīyā*-to Navadvīpa; *giyā*-going; *mātāre*-mother Śacī; *mililā*-met; *prabhura*-of Śrī Caitanya Mahāprabhu; *yata nivedana*-all kinds of salutations; *sakala*-everything; *kahilā*-he told.



TRANSLATION



Jagadānanda Paṇḍita thus returned to Nadia, and when he met Śacīmātā, he conveyed to her all the Lord's salutations.





TEXT 16





ācāryādi bhakta-gaṇe mililā prasāda diyā



mātā-ṭhāñi ājñā la-ilā māseka rahiyā



SYNONYMS



*ācārya-ādi*-beginning with Advaita Ācārya; *bhakta-gaṇe*-all the devotees; *mililā*-he met; *prasāda diyā*-delivering the prasāda of Lord Jagannātha; *mātā-ṭhāñi*-from mother Śacī; *ājñā la*-ilā-took permission to leave; *māseka rahiyā*-remaining for one month.



TRANSLATION



He then met all the other devotees, headed by Advaita Ācārya, and gave them the prasāda of Jagannātha. After staying for one month, he took permission from mother Śacī to leave.





TEXT 17





ācāryera ṭhāñi giyā ājñā māgilā



ācārya-gosāñi prabhure sandeśa kahilā



SYNONYMS



*ācāryera ṭhāñi*-to Advaita Ācārya; *giyā*-going; *ājñā māgilā*-begged for permission to leave; *ācārya*-gosāñi-Advaita Ācārya; *prabhure*-unto Śrī Caitanya Mahāprabhu; *sandeśa kahilā*-sent a message.



TRANSLATION



When he went to Advaita Ācārya and also asked His permission to return, Advaita Prabhu gave him a message to deliver to Śrī Caitanya Mahāprabhu.





TEXT 18





tarajā-prahelī ācārya kahena ṭhāre-ṭhore



prabhu mātra bujhena, keha bujhite nā pāre



SYNONYMS



*tarajā-prahelī*-a sonnet in equivocal language; *ācārya*-Advaita Ācārya; *kahena*-spoke; *ṭhāre-ṭhore*-making some indications; *prabhu*-Śrī Caitanya Mahāprabhu; *mātra*-only; *bujhena*-could understand; *keha bujhite nā pāre*-others could not understand.



TRANSLATION



Advaita Ācārya had written a sonnet in equivocal language with an import that Śrī Caitanya Mahāprabhu could understand but others could not.





TEXT 19





"prabhure kahiha āmāra koṭi namaskāra



ei nivedana tāṅra caraṇe āmāra



SYNONYMS



*prabhure kahiha*-just inform Lord Caitanya; *āmāra*-My; *koṭi namaskāra*-hundreds and thousands of obeisances; *ei nivedana*-this is the submission; *tāṅra*-His; *caraṇe*-unto the lotus feet; *āmāra*-My.



TRANSLATION



In His sonnet, Advaita Prabhu first offered His obeisances hundreds and thousands of times unto the lotus feet of Lord Śrī Caitanya Mahāprabhu. He then submitted the following statement at His lotus feet.





TEXT 20





bāulake kahiha,--loka ha-ila bāula



bāulake kahiha,--hāṭe nā vikāya cāula



SYNONYMS



*bāulake kahiha*-please inform Śrī Caitanya Mahāprabhu, who is playing the part of a madman in ecstatic love; *loka*-the people in general; *ha*-ila-have become; *bāula*-also mad in ecstatic love; *bāulake kahiha*-again inform Lord Śrī Caitanya Mahāprabhu, the bāula; *hāṭe*-in the market; *nā*-not; *vikāya*-sells; *cāula*-rice.



TRANSLATION



"Please inform Śrī Caitanya Mahāprabhu, who is acting like a madman, that everyone here has become mad like Him. Inform Him also that in the marketplace, rice is no longer in demand.





TEXT 21





bāulake kahiha,--kāye nāhika āula



bāulake kahiha,--ihā kahiyāche bāula"



SYNONYMS



*bāulake kahiha*-again inform the bāula, Śrī Caitanya Mahāprabhu; *kāye*-in business; *nāhika*-there is not; *āula*-persons who have become mad in ecstatic love; *bāulake kahiha*-again inform the bāula, Śrī Caitanya Mahāprabhu; *ihā*-this; *kahiyāche*-has spoken; *bāula*-another madman, Śrī Advaita Prabhu Himself.



TRANSLATION



"Those now mad in ecstatic love are no longer interested in the material world. Tell Śrī Caitanya Mahāprabhu that Advaita Prabhu, who has also become a madman in ecstatic love, has spoken these words."





TEXT 22





eta śuni' jagadānanda hāsite lāgilā



nīlācale āsi' tabe prabhure kahilā



SYNONYMS



*eta śuni'*-hearing this; *jagadānanda*-Jagadānanda Paṇḍita; *hāsite lāgilā*-began to laugh; *nīlācale*-to Jagannātha Purī; *āsi'*-returning; *tabe*-then; *prabhure kahilā*-he told all this to Śrī Caitanya Mahāprabhu.



TRANSLATION



When he heard Advaita Ācārya's statement, Jagadānanda Paṇḍita began to laugh, and when he returned to Jagannātha Purī, Nīlācala, he informed Caitanya Mahāprabhu of everything.





TEXT 23





tarajā śuni' mahāprabhu īṣat hāsilā



'tāṅra yei ājñā'--bali' mauna dharilā



SYNONYMS



*tarajā śuni'*-hearing the sonnet; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *īṣat hāsilā*-quietly smiled; *tāṅra yei ājñā*-that is His order; *bali'*-saying; *mauna dharilā*-became silent.



TRANSLATION



After hearing the equivocal sonnet by Advaita Ācārya, Śrī Caitanya Mahāprabhu quietly smiled. "That is His order," He said. Then He fell silent.





TEXT 24





jāniyāo svarūpa gosāñi prabhure puchila



'ei tarajāra artha bujhite nārila'



SYNONYMS



*jāniyāo*-although knowing; *svarūpa gosāñi*-Svarūpa Dāmodara Gosvāmī; *prabhure puchila*-inquired from Śrī Caitanya Mahāprabhu; *ei tarajāra artha*-the meaning of this sonnet; *bujhite*-to understand; *nārila*-I was not able.



TRANSLATION



Although he knew the secret, Svarūpa Dāmodara Gosvāmī inquired from the Lord, "What is the meaning of this sonnet? I could not understand it."





TEXT 25





prabhu kahena,--'ācārya haya pūjaka prabala



āgama-śāstrera vidhi-vidhāne kuśala



SYNONYMS



*prabhu kahena*-Śrī Caitanya Mahāprabhu said; *ācārya haya pūjaka prabala*-Advaita Ācārya is a great worshiper; *āgama-śāstrera*-of the Vedic literature; *vidhi-vidhāne kuśala*-very expert in the regulative principles.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "Advaita Ācārya is a great worshiper of the Lord and is very expert in the regulative principles enjoined in the Vedic literatures.





TEXT 26





upāsanā lāgi' devera karena āvāhana



pūjā lāgi' kata kāla karena nirodhana



SYNONYMS



*upāsanā lāgi'*-for worshiping the Deity; *devera*-of the Lord; *karena āvāhana*-invites to come; *pūjā lāgi'*-to perform the worship; *kata kāla*-for some time; *karena nirodhana*-He keeps the Deity.



TRANSLATION



"Advaita Ācārya invites the Lord to come and be worshiped, and to perform the worship He keeps the Deity for some time.





TEXT 27





pūjā-nirvāhaṇa haile pāche karena visarjana



tarajāra nā jāni artha, kibā tāṅra mana



SYNONYMS



*pūjā*-nirvāhaṇa-finishing of the worship; *haile*-when there is; *pāche*-at last; *karena visarjana*-sends back the Deity; *tarajāra*-of the sonnet; *nā jāni*-I do not know; *artha*-the meaning; *kibā tāṅra mana*-what is in His mind.



TRANSLATION



"After the worship is completed, He sends the Deity somewhere else. I do not know the meaning of this sonnet, nor do I know what is in Advaita Prabhu's mind.





TEXT 28





mahā-yogeśvara ācārya--tarajāte samartha



āmiha bujhite nāri tarajāra artha'



SYNONYMS



*mahā-yogeśvara*-the greatest mystic; *ācārya*-Advaita Ācārya; *tarajāte samartha*-very expert in writing sonnets; *āmiha*-and yet I; *bujhite*-to understand; *nāri*-am not able; *tarajāra*-of the sonnet; *artha*-the meaning.



TRANSLATION



"Advaita Ācārya is a great mystic. No one can understand Him. He is expert in writing sonnets that even I Myself cannot understand."





TEXT 29





śuniyā vismita ha-ilā saba bhakta-gaṇa



svarūpa-gosāñi kichu ha-ilā vimana



SYNONYMS



*śuniyā*-hearing; *vismita*-astonished; *ha*-ilā-became; *saba*-all; *bhakta-gaṇa*-the devotees; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *kichu*-somewhat; *ha*-ilā-became; *vimana*-morose.



TRANSLATION



Hearing this, all the devotees were astonished, especially Svarūpa Dāmodara, who became somewhat morose.





TEXT 30





sei dina haite prabhura āra daśā ha-ila



kṛṣṇera viccheda-daśā dviguṇa bāḍila



SYNONYMS



*sei dine haite*-from that day on; *prabhura*-of Śrī Caitanya Mahāprabhu; *āra*-another; *daśā*-condition; *ha*-ila-there was; *kṛṣṇera*-from Lord Kṛṣṇa; *viccheda-daśā*-the condition of separation; *dvi*-guṇa-twice; *bāḍila*-increased.



TRANSLATION



From that day on, Śrī Caitanya Mahāprabhu's emotional state changed markedly; His feelings of separation from Kṛṣṇa doubled in intensity.





TEXT 31





unmāda-pralāpa-ceṣṭā kare rātri-dine



rādhā-bhāvāveśe viraha bāḍe anukṣaṇe



SYNONYMS



*unmāda*-madness; *pralāpa*-craziness; *ceṣṭā*-activities; *kare rātri-dine*-He performed day and night; *rādhā-bhāva-āveśe*-in the ecstatic emotion of Śrīmatī Rādhārāṇī; *viraha*-separation; *bāḍe*-increases; *anukṣaṇe*-every moment.



TRANSLATION



As His feelings of separation in the ecstasy of Śrīmatī Rādhārāṇī increased at every moment, the Lord's activities, both day and night, were now wild, insane performances.





TEXT 32





ācambite sphure kṛṣṇera mathurā-gamana



udghūrṇā-daśā haila unmāda-lakṣaṇa



SYNONYMS



*ācambite*-suddenly; *sphure*-there awoke; *kṛṣṇera*-of Lord Kṛṣṇa; *mathurā-gamana*-the departure for Mathurā; *udghūrṇā-daśā*-the ecstatic condition known as udghūrṇā; *haila*-there was; *unmāda-lakṣaṇa*-the symptom of madness.



TRANSLATION



Suddenly there awoke within Śrī Caitanya Mahāprabhu the scene of Lord Kṛṣṇa's departure to Mathurā, and He began exhibiting the symptom of ecstatic madness known as udghūrṇā.





TEXT 33





rāmānandera galā dhari' karena pralāpana



svarūpe puchena māni' nija-sakhī-gaṇa



SYNONYMS



*rāmānandera*-of Rāmānanda Rāya; *galā dhari'*-holding the neck; *karena pralāpana*-begins talking like a crazy man; *svarūpe puchena*-inquired from Svarūpa Dāmodara; *māni'*-accepting; *nija*-sakhī-gaṇa-as a gopī friend.



TRANSLATION



Śrī Caitanya Mahāprabhu spoke like a madman, holding Rāmānanda Rāya by the neck, and He questioned Svarūpa Dāmodara, thinking him to be His gopī friend.





TEXT 34





pūrve yena viśākhāre rādhikā puchilā



sei śloka paḍi' pralāpa karite lāgilā



SYNONYMS



*pūrve*-formerly; *yena*-as; *viśākhāre*-unto Viśākhā; rādhikā-Śrīmatī Rādhārāṇī; *puchilā*-inquired; *sei śloka*-that verse; *paḍi'*-reading; *pralāpa*-talking like a crazy man; *karite lāgilā*-began to do.



TRANSLATION



Just as Śrīmatī Rādhārāṇī inquired from Her personal friend Viśākhā, Śrī Caitanya Mahāprabhu, reading that very verse, began speaking like a madman.





TEXT 35





kva nanda-kula-candramāḥ kva śikhi-candrakālaṅkṛtiḥ



kva mandra-muralī-ravaḥ kva nu surendra-nīla-dyutiḥ



kva rāsa-rasa-tāṇḍavī kva sakhi jīva-rakṣauṣadhir



nidhir mama suhṛttamaḥ kva bata hanta hā dhig-vidhim



SYNONYMS



*kva*-where; *nanda*-kula-candramāḥ-Kṛṣṇa, who has arisen like the moon in the ocean of the dynasty of Nanda Mahārāja; *kva*-where; *śikhi*-candraka-alaṅkṛtiḥ-Kṛṣṇa, whose head is decorated with a peacock feather; *kva*-where; *mandra*-muralī-ravaḥ-Kṛṣṇa, whose flute produces a deep sound; *kva*-where; *nu*-certainly; *surendra*-nīla-dyutiḥ-Kṛṣṇa, whose bodily luster is like the jewel called indranīla; *kva*-where; *rāsa*-rasa-tāṇḍavī-Kṛṣṇa, who is expert in dancing in the rāsa dance; *kva*-where; *sakhi*-O My dear friend; *jīva*-rakṣa-auṣadhiḥ-Kṛṣṇa, who is the medicine that can save one's life; *nidhiḥ*-treasure; *mama*-My; *suhṛt*-tamaḥ-best of friends; *kva*-where; *bata*-I am so sorry; *hanta*-alas; *hā*-oh; *dhik*-vidhim-condemnation to Vidhi, the maker of my destiny.



TRANSLATION



"My dear friend, where is Kṛṣṇa, who is like the moon rising from the ocean of Mahārāja Nanda's dynasty? Where is Kṛṣṇa, His head decorated with a peacock feather? Where is He? Where is Kṛṣṇa, whose flute produces such a deep sound? Oh, where is Kṛṣṇa, whose bodily luster is like the luster of the blue indranīla jewel? Where is Kṛṣṇa, who is so expert in rāsa dancing? Oh, where is He who can save My life? Kindly tell Me where to find Kṛṣṇa, the treasure of My life and best of My friends. Feeling separation from Him, I hereby condemn Providence, the shaper of My destiny.'



PURPORT



This verse is found in the Lalita-mādhava (3.25) of Śrīla Rūpa Gosvāmī.





TEXT 36





"vrajendra-kula--dugdha-sindhu, kṛṣṇa tāhe pūrṇa indu,



janmi' kailā jagat ujora



kānty-amṛta yebā piye, nirantara piyā jiye,



vraja-janera nayana-cakora



SYNONYMS



*vrajendra-kula*-the dynasty of Mahārāja Nanda in Vrajabhūmi; *dugdha*-sindhu-like the ocean of milk; *kṛṣṇa*-Lord Kṛṣṇa; *tāhe*-in that; *pūrṇa*-full; *indu*-moon; *janmi,*-arising; *kailā*-has made; *jagat*-the whole world; *ujora*-illuminated; *kānti-amṛta*-the nectar of His bodily luster; *yebā piye*-anyone who drinks; *nirantara*-always; *piyā*-drinking; *jiye*-sustains life; *vraja-janera*-of the inhabitants of Vṛndāvana; *nayana*-cakora-eyes that are like cakora birds.



TRANSLATION



"The family of Mahārāja Nanda is just like an ocean of milk, wherein Lord Kṛṣṇa has arisen like the full moon to illuminate the entire universe. The eyes of the residents of Vraja are like cakora birds that continuously drink the nectar of His bodily luster and thus live peacefully.





TEXT 37





sakhi he, kothā kṛṣṇa, karāha daraśana



kṣaṇeke yāhāra mukha, nā dekhile phāṭe buka,



śīghra dekhāha, nā rahe jīvana



SYNONYMS



*sakhi he*-O My dear friend; *kothā kṛṣṇa*-where is Lord Kṛṣṇa; *karāha daraśana*-please let Me see Him; *kṣaṇeke*-within a moment; *yāhāra*-whose; *mukha*-face; *nā dekhile*-if not seeing; *phāṭe buka*-My heart is breaking; *śīghra*-quickly; *dekhāha*-show; *nā rahe jīvana*-My life is expiring.



TRANSLATION



"My dear friend, where is Kṛṣṇa? Kindly let Me see Him. My heart breaks at not seeing His face even for a moment. Kindly show Him to Me immediately; otherwise I cannot live.





TEXT 38





ei vrajera ramaṇī, kāmārka-tapta-kumudinī,



nija-karāmṛta diyā dāna



praphullita kare yei, kāhāṅ mora candra sei,



dekhāha, sakhi, rākha mora prāṇa



SYNONYMS



*ei*-these; *vrajera ramaṇī*-women of Vṛndāvana; *kāma*-arka-tapta-kumudinī-exactly like lilies becoming very hot in the sun of lusty desire; *nija*-own; *kara*-amṛta-nectar of hands; *diyā*-giving; *dāna*-charity; *praphullita*-jubilant; *kare*-makes; *yei*-one who; *kāhāṅ*-where; *mora*-My; *candra*-moon; *sei*-that; *dekhāha*-please show; *sakhi*-O My dear friend; *rākha*-please save; *mora prāṇa*-My life.



TRANSLATION



"The women of Vṛndāvana are just like lilies growing hot in the sun of lusty desires. But moonlike Kṛṣṇa makes them all jubilant by bestowing upon them the nectar of His hands. O My dear friend, where is My moon now? Save My life by showing Him to Me!





TEXT 39





kāhāṅ se cūḍāra ṭhāma, śikhi-piñchera uḍāna,



nava-meghe yena indra-dhanu



pītāmbara--taḍid-dyuti, muktā-mālā--baka-pāṅti,



navāmbuda jini' śyāma-tanu



SYNONYMS



*kāhāṅ*-where; *se*-that; *cūḍāra ṭhāma*-beauty of the helmet; *śikhi*-piñchera uḍāna-upon which there is a peacock feather; *nava-meghe*-in a new cloud; *yena*-just like; *indra-dhanu*-the rainbow; *pīta*-ambara-yellow garments; *taḍit*-dyuti-like the illumination of lightning; *muktā*-mālā-pearl necklace; *baka*-pāṅti-like rows of ducks; *nava-ambuda*-a new rain cloud; *jini'*-conquering; *śyāma-tanu*-the blackish body.



TRANSLATION



"My dear friend, where is that beautiful helmet with a peacock feather upon it like a rainbow upon a new cloud? Where are those yellow garments, shining like lightning? And where is that necklace of pearls that resemble flocks of ducks flying in the sky? The blackish body of Kṛṣṇa triumphs over the new blackish rain cloud.





TEXT 40





eka-bāra yāra nayane lāge, sadā tāra hṛdaye jāge,



kṛṣṇa-tanu--yena āmra-āṭhā



nārī-mane paiśe hāya, yatne nāhi bāhirāya,



tanu nahe,--seyā-kulera kāṅṭā



SYNONYMS



*eka*-bāra-once; *yāra*-whose; *nayane*-eyes; *lāge*-capture; *sadā*-always; *tāra*-his; *hṛdaye*-in the heart; *jāge*-remains prominent; *kṛṣṇa-tanu*-the body of Kṛṣṇa; *yena*-like; *āmra-āṭhā*-the sap of the mango tree; *nārī-mane*-in the minds of women; *paiśe*-enters; *hāya*-alas; *yatne*-even with great endeavor; *nāhi*-does not; *bāhirāya*-come out; *tanu nahe*-is not an ordinary body; *seyā-kulera kāṅṭā*-it is like the thorn of the seyā berry tree.



TRANSLATION



"If a person's eyes even once capture that beautiful body of Kṛṣṇa's, it remains always prominent within his heart. Kṛṣṇa's body resembles the sap of the mango tree, for when it enters the minds of women, it will not come out, despite great endeavor. Thus Kṛṣṇa's extraordinary body is like a thorn of the seyā berry tree.





TEXT 41





jiniyā tamāla-dyuti, indranīla-sama kānti,



se kāntite jagat mātāya



śṛṅgāra-rasa-sāra chāni', tāte candra-jyotsnā sāni',



jāni vidhi niramilā tāya



SYNONYMS



*jiniyā*-being victorious over; *tamāla-dyuti*-the luster of the tamāla tree; *indra-nīla*-the gem known as indranīla; *sama kānti*-the luster like; *se kāntite*-by that luster; *jagat mātāya*-the whole world becomes maddened; *śrṅgāra-rasa*-of the mellow of conjugal love; *sāra*-essence; *chāni'*-filtering; *tāte*-in that; *candra-jyotsnā*-the illumination of the full moon; *sāni'*-mixing; *jāni*-I know; *vidhi*-Providence; *niramilā*-made very clear; *tāya*-that.



TRANSLATION



"Kṛṣṇa's bodily luster shines like the indranīla gem and surpasses the luster of the tamāla tree. The luster of His body drives the entire world mad because Providence has made it transparent by refining the essence of the mellow of conjugal love and mixing it with moonshine.





TEXT 42





kāhāṅ se muralī-dhvani, navābhra-garjita jini',



jagat ākarṣe śravaṇe yāhāra



uṭhi' dhāya vraja-jana, tṛṣita cātaka-gaṇa,



āsi' piye kānty-amṛta-dhāra



SYNONYMS



*kāhāṅ*-where; *se*-that; *muralī-dhvani*-the vibration of the flute; *nava*-abhra-garjita jini'-conquering the vibrations of new clouds; *jagat*-the whole world; *ākarṣe*-attracts; *śravaṇe*-the hearing; *yāhāra*-whose; *uṭhi'*-standing up; *dhāya*-run; *vraja-jana*-the inhabitants of Vrajabhūmi; *tṛṣita cātaka*-gaṇa-like lusty cātaka birds; *āsi'*-coming; *piye*-drink; *kānti-amṛta-dhāra*-the showers of the nectar of Kṛṣṇa's bodily luster.



TRANSLATION



"The deep vibration of Kṛṣṇa's flute surpasses the thundering of new clouds and attracts the aural reception of the entire world. Thus the inhabitants of Vṛndāvana rise and pursue that sound, drinking the showering nectar of Kṛṣṇa's bodily luster like thirsty cātaka birds.





TEXT 43





mora sei kalā-nidhi, prāṇa-rakṣā-mahauṣadhi,



sakhi, mora teṅho suhṛttama



deha jīye tāṅhā vine, dhik ei jīvane,



vidhi kare eta viḍambana!"



SYNONYMS



*mora*-of Me; *sei*-that; *kalā*-nidhi-reservoir of art and culture; *prāṇa-rakṣa-mahā-auṣaudhi*-the panacea for saving My life; *sakhi*-O My dear friend; *mora*-My; *teṅho*-He; *suhṛt-tama*-the best of friends; *deha jīye*-My body lives; *tāṅhā vine*-without Him; *dhik*-condemnation; *ei jīvane*-to this life; *vidhi*-Providence; *kare*-does; *eta viḍambana*-so much cheating.



TRANSLATION



"Kṛṣṇa is the reservoir of art and culture, and He is the panacea that saves My life. O My dear friend, since I live without Him, who is the best among My friends, I condemn the duration of My life. I think that Providence has cheated Me in many ways.





TEXT 44





'ye-jana jīte nāhi cāya, tāre kene jīyāya',



vidhi-prati uṭhe krodha-śoka



vidhire kare bhartsana, kṛṣṇe dena olāhana,



paḍi' bhāgavatera eka śloka



SYNONYMS



*ye-jana*-that person who; *jīte*-to live; *nāhi cāya*-does not want; *tāre*-him; *kene*-why; *jīyāya*-he makes life continue; *vidhi*-prati-towards Providence; *uṭhe*-awakens; *krodha-śoka*-anger and lamentation; *vidhire*-unto Providence; *kare*-does; *bhartsana*-chastisement; *kṛṣṇe*-unto Lord Kṛṣṇa; *dena*-gives; *olāhana*-accusation; *paḍi'*-reading; *bhāgavatera*-of Śrīmad-Bhāgavatam; *eka śloka*-one verse.



TRANSLATION



"Why does Providence continue the life of one who does not wish to liver? This thought aroused anger and lamentation. Śrī Caitanya Mahāprabhu then



read a verse from *Śrīmad-Bhāgavatam* that chastises Providence and makes an accusation against Kṛṣṇa.





TEXT 45





aho vidhātas tava na kvacid dayā



saṁyojya maitryā praṇayena dehinaḥ



tāṁś cākṛtārthān viyunaṅkṣy apārthakaṁ



viceṣṭitaṁ te 'rbhaka-ceṣṭitaṁ yathā



SYNONYMS



*aho*-alas; *vidhātaḥ*-O Providence; *tava*-your; *na*-not; *kvacit*-at any time; *dayā*-mercy; *saṁyojya*-making connections; *maitryā*-by friendship; *praṇayena*-and by affection; *dehinaḥ*-of the embodied souls; *tān*-them; *ca*-and; *akṛta*-arthān-without achievement; *viyunaṅkṣi*-you cause to happen; *apārthakam*-separation; *viceṣṭitam*-activities; *te*-your; *arbhaka*-of a boy; *ceṣṭitam*-the childish play; *yathā*-like.



TRANSLATION



" 'O Providence, you have no mercy! You bring embodied souls together through friendship and affection, but before their desires are fulfilled, you separate them. Your activities are like the foolish pranks of children.'



PURPORT



This verse, quoted from *Śrīmad-Bhāgavatam* (10.39.19), was chanted by the damsels of Vraja when Kṛṣṇa left Vṛndāvana for Mathurā with Akrūra and Balarāma. The gopīs lamented that providence had made it possible for them to meet Kṛṣṇa and Balarāma in affection and love and had then separated them.





TEXT 46





"nā jānis prema-marma, vyartha karis pariśrama,



tora ceṣṭā--bālaka-samāna



'tora yadi lāg pāiye, tabe tore śikṣā diye,



emana yena nā karis vidhāna



SYNONYMS



*nā jānis*-you do not know; *prema-marma*-the purport of loving affairs; *vyartha karis*-you baffle; *pariśrama*-all labor; *tora ceṣṭā*-your activities; *bālaka*-samāna-like the childish activities of a boy; *tora yadi lāg pāiye*-if I get the opportunity to meet you; *tabe*-then; *tore*-unto you; *śikṣā diye*-I shall give some lessons; *emana*-like this; *yena*-so that; *nā karis vidhāna*-will not make arrangements.



TRANSLATION



"Providence, you do not know the purport of loving affairs, and therefore you baffle all our endeavors. This is very childish of you. If we could catch you, we would give you such a lesson that you would never again make such arrangements.





TEXT 47





are vidhi, tui baḍa-i niṭhura



anyo 'nya durlabha jana, preme karāñā sammilana,



'akṛtārthān' kene karis dūra?



SYNONYMS



*are*-oh; *vidhi*-Providence; *tui*-you; *baḍa*-i-very; *niṭhura*-cruel; *anyo 'nya*-for one another; *durlabha jana*-persons rarely obtained; *preme*-in love; *karāñā sammilana*-causing to meet together; *akṛta*-arthān-unsuccessful; *kene*-why; *karis*-you do; *dūra*-far apart.



TRANSLATION



"Oh, cruel Providence! You are very unkind, for you bring together in love people who are rarely in touch with each other. Then, after you have made them meet but before they are fulfilled, you again spread them far apart.





TEXT 48





are vidhi akaruṇa, dekhāñā kṛṣṇānana,



netra-mana lobhāilā mora



kṣaṇeke karite pāna, kāḍi' nilā anya sthāna,



pāpa kaili 'datta-apahāra'



SYNONYMS



*are*-oh; *vidhi*-Providence; *akaruṇa*-most unkind; *dekhāñā*-showing; *kṛṣṇa-ānana*-the beautiful face of Kṛṣṇa; *netra*-mana-mind and eyes; *lobhāilā*-have made greedy; *mora*-My; *kṣaṇeke karite pāna*-drinking only for a moment; *kāḍi' nilā*-took it away; *anya sthāna*-to another place; *pāpa kaili*-have performed a most sinful act; *datta*-apahāra-taking back things given in charity.



TRANSLATION



"O Providence, you are so unkind! You reveal the beautiful face of Kṛṣṇa and make the mind and eyes greedy, but after they have drunk that nectar for only a moment, you whisk Kṛṣṇa away to another place. This is a great sin because you thus take away what you have given as charity.





TEXT 49





'akrūra kare tomāra doṣa, āmāya kene kara roṣa',



ihā yadi kaha 'durācāra'



tui akrūra-mūrti dhari', kṛṣṇa nili curi kari',



anyera nahe aiche vyavahāra



SYNONYMS



*akrūra*-Akrūra; *kare*-does; *tomāra doṣa*-fault to you; *āmāya*-unto me; *kene*-why; *kara*-you do; *roṣa*-anger; *ihā*-this; *yadi*-if; *kaha*-you say; *durācāra*-O misbehaved (Providence); *tui*-you; *akrūra*-mūrti dhari'-taking the form of Akrūra; *kṛṣṇa*-Lord Kṛṣṇa; *nili*-you have taken; *curi kari'*-stealing; *anyera*-of others; *nahe*-there is not; *aiche*-this type of; *vyavahāra*-behavior.



TRANSLATION



"O misbehaved Providence! If you reply to us, 'Akrūra is actually at fault; why are you angry with me?' then I say to you, 'Providence, you have taken the form of Akrūra and have stolen Kṛṣṇa away. No one else would behave like this.'





TEXT 50





āpanāra karma-doṣa, tore kibā kari roṣa,



toya-moya sambandha vidūra



ye āmāra prāṇa-nātha, ekatra rahi yāṅra sātha,



sei kṛṣṇa ha-ilā niṭhura!



SYNONYMS



*āpanāra karma-doṣa*-it is the result of My own fate; *tore*-unto you; *kibā*-what; *kari roṣa*-I give accusations; *toya*-moya-between you and Me; *sam-bandha*-the relationship; *vidūra*-very far; *ye*-the one who is; *āmāra*-My; *prāṇa*-nātha-life and soul; *ekatra*-together; *rahi*-We remain; *yāṅra sātha*-with whom; *sei kṛṣṇa*-that Kṛṣṇa; *ha*-ilā niṭhura-has become so cruel.



TRANSLATION



"But this is the fault of My own destiny. Why should I needlessly accuse you? There is no intimate relationship between you and Me. Kṛṣṇa, however, is My life and soul. It is We who live together, and it is He who has become so cruel.





TEXT 51





saba tyaji' bhaji yāṅre, sei āpana-hāte māre,



nārī-vadhe kṛṣṇera nāhi bhaya



tāṅra lāgi' āmi mari, ulaṭi' nā cāhe hari,



kṣaṇa-mātre bhāṅgila praṇaya



SYNONYMS



*saba tyaji'*-leaving everything aside; *bhaji yāṅre*-the person whom I worship; *sei*-that person; *āpana-hāte*-by His own hand; *māre*-kills; *nārī-vadhe*-in killing one woman; *kṛṣṇera*-of Kṛṣṇa; *nāhi bhaya*-there is no fear; *tāṅra lāgi'*-for Him; *āmi mari*-I die; *ulaṭi'*-turning back; *nā cāhe hari*-Kṛṣṇa does not look; *kṣaṇa*-mātre-within a moment; *bhāṅgila*-has broken; *praṇaya*-all loving affairs.



TRANSLATION



"He for whom I have left everything is personally killing Me with His own hands. Kṛṣṇa has no fear of killing women. Indeed, I am dying for Him, but He doesn't even turn back to look at Me. Within a moment, He has broken off our loving affairs.





TEXT 52





kṛṣṇe kene kari roṣa, āpana durdaiva-doṣa,



pākila mora ei pāpa-phala



ye kṛṣṇa--mora premādhīna, tāre kaila udāsīna,



ei mora abhāgya prabala"



SYNONYMS



*kṛṣṇe*-unto Kṛṣṇa; *kene*-why; *kari roṣa*-I am angry; *āpana*-of My own; *durdaiva*-of misfortune; *doṣa*-fault; *pākila*-has ripened; *mora*-My; *ei*-this; *pāpa*-phala-sinful reaction; *ye*-that; *kṛṣṇa*-Kṛṣṇa; *mora*-My; *prema*-adhīna-dependent on love; *tāre*-Him; *kaila*-has made; *udāsīna*-indifferent; *ei mora*-this is My; *abhāgya*-misfortune; *prabala*-very strong.



TRANSLATION



"Yet why should I be angry with Kṛṣṇa? It is the fault of My own misfortune. The fruit of my sinful activities has ripened, and therefore Kṛṣṇa, who has always been dependent on My love, is now indifferent. This means that My misfortune is very strong."





TEXT 53





ei-mata gaura-rāya, viṣāde kare hāya hāya,



'hā hā kṛṣṇa, tumi gelā kati?'



gopī-bhāva hṛdaye, tāra vākye vilāpaye,



'govinda dāmodara mādhaveti'



SYNONYMS



*ei-mata*-in this way; *gaura-rāya*-Lord Śrī Caitanya Mahāprabhu; *viṣāde*-in lamentation due to separation; *kare hāya hāya*-always says "alas, alas"; *hā hā kṛṣṇa*-oh, oh Kṛṣṇa; *tumi gelā kati*-where have You gone; *gopī*-bhāva hṛdaye-with the ecstatic love of the gopīs in His heart; *tāra vākye*-in their words; *vilāpaye*-He laments; *govinda dāmodara mādhava*-O Govinda, O Dāmodara, O Mādhava; *iti*-thus.



TRANSLATION



In this way, Śrī Caitanya Mahāprabhu lamented in the mood of separation, "Alas, alas! O Kṛṣṇa, where have You gone?" Feeling in His heart the ecstatic emotions of the gopīs, Śrī Caitanya Mahāprabhu agonized in their words, saying, "O Govinda! O Dāmodara! O Mādhava!"





TEXT 54





tabe svarūpa-rāma-rāya, kari' nānā upāya,



mahāprabhura kare āśvāsana



gāyena saṅgama-gīta, prabhura phirāilā cita,



prabhura kichu sthira haila mana



SYNONYMS



*tabe*-thereafter; *svarūpa*-rāma-rāya-Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya; *kari' nānā upāya*-devising many means; *mahāprabhura*-Śrī Caitanya Mahāprabhu; *kare āśvāsana*-pacify; *gāyena*-they sang; *saṅgama*-gīta-meeting songs; *prabhura*-of Śrī Caitanya Mahāprabhu; *phirāilā cita*-transformed the heart; *prabhura*-of Śrī Caitanya Mahāprabhu; *kichu*-somewhat; *sthira*-peaceful; *haila*-became; *mana*-the mind.



TRANSLATION



Svarūpa Dāmodara and Rāmānanda Rāya then devised various means to pacify the Lord. They sang songs of meeting that transformed His heart and made His mind peaceful.





TEXT 55





ei-mata vilapite ardha-rātri gela



gambhīrāte svarūpa-gosāñi prabhure śoyāila



SYNONYMS



*ei-mata*-in this way; *vilapite*-speaking in lamentation; *ardha*-rātri gela-half the night passed; *gambhīrāte*-in the room known as the Gambhīrā; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *prabhure śoyāila*-made the Lord lie down.



TRANSLATION



As Śrī Caitanya Mahāprabhu lamented in this way, half the night passed. Then Svarūpa Dāmodara made the Lord lie down in the room known as the Gambhīrā.





TEXT 56





prabhure śoyāñā rāmānanda gelā ghare



svarūpa, govinda śuilā gambhīrāra dvāre



SYNONYMS



*prabhure*-Lord Śrī Caitanya Mahāprabhu; *śoyāñā*-making lie down; *rāmānanda*-Rāmānanda Rāya; *gelā ghare*-returned to his home; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *govinda*-Govinda; *śuilā*-lay down; *gambhīrāra dvāre*-at the door of the Gambhīrā.



TRANSLATION



After the Lord was made to lie down, Rāmānanda Rāya returned home, and Svarūpa Dāmodara and Govinda lay down at the door of the Gambhīrā.





TEXT 57





premāveśe mahāprabhura gara-gara mana



nāma-saṅkīrtana kari' karena jāgaraṇa



SYNONYMS



*prema-āveśe*-in greatly ecstatic emotion; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *gara-gara mana*-the mind was fully overwhelmed; *nāma*-saṅkīrtana kari'-chanting the Hare Kṛṣṇa mantra; *karena*-does; *jāgaraṇa*-wakefulness.



TRANSLATION



Śrī Caitanya Mahāprabhu stayed awake all night, chanting the Hare Kṛṣṇa mahā-mantra, His mind overwhelmed by spiritual ecstasy.





TEXT 58





virahe vyākula prabhu udvege uṭhilā



gambhīrāra bhittye mukha ghaṣite lāgilā



SYNONYMS



*virahe*-in the lamentation of separation; *vyākula*-very agitated; *prabhu*-Śrī Caitanya Mahāprabhu; *udvege*-in great anxiety; *uṭhilā*-stood up; *gambhīrāra*-of the Gambhīrā; *bhittye*-on the walls; *mukha*-face; *ghaṣite*-to rub; *lāgilā*-began.



TRANSLATION



Feeling separation from Kṛṣṇa, Śrī Caitanya Mahāprabhu was so distraught that in great anxiety He stood up and began rubbing His face against the walls of the Gambhīrā.





TEXT 59





mukhe, gaṇḍe, nāke kṣata ha-ila apāra



bhāvāveśe nā jānena prabhu, paḍe rakta-dhāra



SYNONYMS



*mukhe*-on the mouth; *gaṇḍe*-on the cheeks; *nāke*-on the nose; *kṣata*-injuries; *ha*-ila-there were; *apāra*-many; *bhāva-āveśe*-in ecstatic emotion; *nā jānena*-could not understand; *prabhu*-Śrī Caitanya Mahāprabhu; *paḍe*-oozes out; *rakta-dhāra*-a flow of blood.



TRANSLATION



Blood oozed from the many injuries on His mouth, nose and cheeks, but due to His ecstatic emotions, the Lord did not know it.





TEXT 60





sarva-rātri karena bhāve mukha saṅgharṣaṇa



goṅ-goṅ-śabda karena,--svarūpa śunilā takhana



SYNONYMS



*sarva-rātri*-the whole night; *karena*-does; *bhāve*-in emotion; *mukha saṅgharṣaṇa*-rubbing of the face; *goṅ*-goṅ-śabda karena-makes a peculiar sound, goṅ-goṅ; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *śunilā*-heard; *takhana*-then.



TRANSLATION



In ecstasy, Śrī Caitanya Mahāprabhu rubbed His face against the walls all night long, making a peculiar sound, "goṅ-goṅ," which Svarūpa Dāmodara could hear through the door.





TEXT 61





dīpa jvāli' ghare gelā, dekhi' prabhura mukha



svarūpa, govinda duṅhāra haila baḍa duḥkha



SYNONYMS



*dīpa jvāli'*-lighting the lamp; *ghare*-in the room; *gelā*-went; *dekhi'*-seeing; *prabhura mukha*-the face of the Lord; *svarūpa*-Svarūpa Dāmodara Gosvāmī; *govinda*-and Govinda; *duṅhāra*-of both of them; *haila baḍa duḥkha*-there was great unhappiness.



TRANSLATION



Lighting a lamp, Svarūpa Dāmodara and Govinda entered the room. When they saw the Lord's face, both of them were full of sorrow.





TEXT 62





prabhure śayyāte āni' susthira karāilā



'kāṅhe kailā ei tumi?'--svarūpa puchilā



SYNONYMS



*prabhure*-Śrī Caitanya Mahāprabhu; *śayyāte*-to the bed; *āni'*-bringing; *su*-sthira karāilā-made Him pacified; *kāṅhe*-why; *kailā*-have done; *ei*-this; *tumi*-You; *svarūpa puchilā*-Svarūpa Dāmodara Gosvāmī inquired.



TRANSLATION



They brought the Lord to His bed, calmed Him and then asked, "Why have You done this to Yourself?"





TEXT 63





prabhu kahena,--"udvege ghare nā pāri rahite



dvāra cāhi' buli' śīghra bāhira ha-ite



SYNONYMS



*prabhu kahena*-Śrī Caitanya Mahāprabhu replied; *udvege*-out of great agitation; *ghare*-within the room; *nā pāri*-I was not able; *rahite*-to stay; *dvāra cāhi'*-looking for the door; *buli'*-wandering; *śīghra*-quickly; *bāhira ha-ite*-to get out.



TRANSLATION



Śrī Caitanya Mahāprabhu replied, "I was in such anxiety that I could not stay in the room. I wanted to go out, and therefore I wandered about the room, looking for the door.





TEXT 64





dvāra nāhi' pāñā mukha lāge cāri-bhite



kṣata haya, rakta paḍe, nā pāi yāite"



SYNONYMS



*dvāra nāhi' pāñā*-not finding the door; *mukha lāge*-My face strikes; *cāri*-bhite-on the four walls; *kṣata haya*-there was injury; *rakta paḍe*-blood came out; *nā pāi yāite*-still I could not get out.



TRANSLATION



"Unable to find the door, I kept hitting the four walls with My face. My face was injured, and it bled, but I still could not get out."





TEXT 65





unmāda-daśāya prabhura sthira nahe mana



yei kare, yei bole saba,--unmāda-lakṣaṇa



SYNONYMS



*unmāda-daśāya*-in such a state of madness; *prabhura*-of Śrī Caitanya Mahāprabhu; *sthira nahe mana*-the mind is not steady; *yei kare*-whatever He does; *yei bole*-whatever He says; *saba*-all; *unmāda*-lakṣaṇa-simply symptoms of madness.



TRANSLATION



In this state of madness, Śrī Caitanya Mahāprabhu's mind was unsteady. Whatever He said or did was all symptomatic of madness.





TEXT 66





svarūpa-gosāñi tabe cintā pāilā mane



bhakta-gaṇa lañā vicāra kailā āra dine



SYNONYMS



*svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *tabe*-thereafter; *cintā*-an anxiety or thought; *pāilā mane*-got in his mind; *bhakta*-gaṇa lañā-among all the devotees; *vicāra kailā*-considered; *āra dine*-the next day.



TRANSLATION



Svarūpa Dāmodara was very anxious, but then he had an idea. The following day, he and the other devotees considered it together.





TEXT 67





saba bhakta meli' tabe prabhure sādhila



śaṅkara-paṇḍite prabhura saṅge śoyāila



SYNONYMS



*saba bhakta meli'*-all the devotees, meeting together; *tabe*-thereupon; *prabhure sādhila*-entreated Śrī Caitanya Mahāprabhu; *śaṅkara*-paṇḍite-Śaṅkara Paṇḍita; *prabhura*-Śrī Caitanya Mahāprabhu; *saṅge*-with; *śoyāila*-made to lie down.



TRANSLATION



After consulting with one another, they entreated Śrī Caitanya Mahāprabhu to allow Śaṅkara Paṇḍita to lie down in the same room with Him.





TEXT 68





prabhu-pāda-tale śaṅkara karena śayana



prabhu tāṅra upara karena pāda-prasāraṇa



SYNONYMS



*prabhu*-pāda-tale-at the lotus feet of Śrī Caitanya Mahāprabhu; śaṅkara-Śaṅkara; *karena śayana*-lies down; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅra*-of him; *upara*-on the body; *karena*-does; *pāda*-prasāraṇa-extending His legs.



TRANSLATION



Thus Śaṅkara Paṇḍita lay at the feet of Śrī Caitanya Mahāprabhu, and the Lord placed His legs upon Śaṅkara's body.





TEXT 69





'prabhu-pādopādhāna' bali' tāṅra nāma ha-ila



pūrve vidure yena śrī-śuka varṇila



SYNONYMS



*prabhu-pāda-upādhāna*-the pillow of Śrī Caitanya Mahāprabhu's legs; *bali'*-calling as such; *tāṅra nāma*-his name; *ha*-ila-became; *pūrve*-formerly; *vidure*-Vidura; *yena*-as; *śrī-śuka varṇila*-Śrī Śukadeva Gosvāmī described.



TRANSLATION



Śaṅkara became celebrated by the name "the pillow of Śrī Caitanya Mahāprabhu." He was like Vidura, as Śukadeva Gosvāmī previously described him.





TEXT 70





iti bruvāṇaṁ viduraṁ vinītaṁ



sahasra-śīrṣṇaś caraṇopadhānam



prahṛṣṭa-romā bhagavat-kathāyāṁ



praṇīyamāno munir abhyacaṣṭa



SYNONYMS



*iti*-thus; *bruvāṇam*-speaking; *viduram*-to Vidura; *vinītam*-submissive; *sahasra-śīrṣṇaḥ*-of Lord Kṛṣṇa; *caraṇa-upadhānam*-the resting pillow for the legs; *prahṛṣṭa*-romā-whose hairs on the body were standing; *bhagavat-kathāyām*-in topics of the Supreme Personality of Godhead; *praṇīyamānaḥ*-being induced; *muniḥ*-the great sage Maitreya; *abhyacaṣṭa*-began to speak.



TRANSLATION



"When submissive Vidura, the resting place of the legs of Lord Kṛṣṇa, had thus spoken to Maitreya, Maitreya began speaking, his hair standing on end due to the transcendental pleasure of discussing topics concerning Lord Kṛṣṇa."



PURPORT



This is a quotation from *Śrīmad-Bhāgavatam* (3.13.5).





TEXT 71





śaṅkara karena prabhura pāda-samvāhana



ghumāñā paḍena, taiche karena śayana



SYNONYMS



śaṅkara-Śaṅkara; *karena*-does; *prabhura*-of Śrī Caitanya Mahāprabhu; *pāda*-samvāhana-massaging the legs; *ghumāñā paḍena*-he falls asleep; *taiche*-in that way; *karena śayana*-he lies down.



TRANSLATION



Śaṅkara massaged the legs of Śrī Caitanya Mahāprabhu, but while massaging he would fall asleep and thus lie down.





TEXT 72





ughāḍa-aṅge paḍiyā śaṅkara nidrā yāya



prabhu uṭhi' āpana-kāṅthā tāhāre jaḍāya



SYNONYMS



*ughāḍa*-aṅge-without a covering over the body; *paḍiyā*-lying down; śaṅkara-Śaṅkara; *nidrā yāya*-goes to sleep; *prabhu*-Śrī Caitanya Mahāprabhu; *uṭhi'*-getting up; *āpana*-kāṅthā-His own quilt; *tāhāre jaḍāya*-wraps him with.



TRANSLATION



He would lie asleep without a covering on his body, and Śrī Caitanya Mahāprabhu would get up and wrap him with His own quilt.





TEXT 73





nirantara ghumāya śaṅkara śīghra-cetana



vasi' pāda cāpi' kare rātri-jāgaraṇa



SYNONYMS



*nirantara*-incessantly; *ghumāya*-sleeps; śaṅkara-Śaṅkara; *śīghra*-very quickly; *cetana*-waking up; *vasi'*-sitting; *pāda cāpi'*-massaging the legs; *kare*-does; *rātri*-jāgaraṇa-keeps awake at night.



TRANSLATION



Śaṅkara Paṇḍita would always fall asleep, but he would quickly awaken, sit up and again begin massaging the legs of Śrī Caitanya Mahāprabhu. In this way he would stay awake the entire night.





TEXT 74





tāṅra bhaye nārena prabhu bāhire yāite



tāṅra bhaye nārena bhittye mukhābja ghaṣite



SYNONYMS



*tāṅra bhaye*-because of fear of him; *nārena*-was not able; *prabhu*-Śrī Caitanya Mahāprabhu; *bāhire yāite*-to go out; *tāṅra bhaye*-because of fear of him; *nārena*-was not able; *bhittye*-on the walls; *mukha-abja ghaṣite*-to rub His lotuslike face.



TRANSLATION



Out of fear of Śaṅkara, Śrī Caitanya Mahāprabhu could neither leave His room nor rub His lotuslike face against the walls.





TEXT 75





ei līlā mahāprabhura raghunātha-dāsa



gaurāṅga-stava-kalpavṛkṣe kariyāche prakāśa



SYNONYMS



*ei līlā*-this pastime; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *raghunātha*-dāsa-Raghunātha dāsa Gosvāmī; *gaurāṅga-stava-kalpa-vṛkṣe*-in his book known as Gaurāṅga-stava-kalpavṛkṣa; *kariyāche prakāśa*-has described very nicely.



TRANSLATION



This pastime of Śrī Caitanya Mahāprabhu's has been described very nicely by Raghunātha dāsa Gosvāmī in his book known as Gaurāṅga-stava-kalpavṛkṣa.





TEXT 76





svakīyasya prāṇārbuda-sadṛśa-goṣṭhasya virahāt



pralāpān unmādāt satatam ati kurvan vikala-dhīḥ



dadhad bhittau śaśvad vadana-vidhu-gharṣeṇa rudhiraṁ



kṣātotthaṁ gaurāṅgo hṛdaya udayan māṁ madayati



SYNONYMS



*svakīyasya*-His own; *prāṇa*-arbuda-uncountable breaths of life; *sadṛśa*-like; *goṣṭhasya*-of Vṛndāvana; *virahāt*-because of separation; *pralāpān*-crazy talks; *unmādāt*-because of madness; *satatam*-always; *ati*-very much; *kurvan*-doing; *vikala*-dhīḥ-whose intelligence was disturbed; *dadhat*-oozing forth; *bhittau*-on the walls; *śaśvat*-always; *vadana-vidhu*-of His moonlike face; *gharṣeṇa*-by rubbing; *rudhiram*-blood; *kṣāta*-uttham-coming forth from injuries; *gaurāṅgaḥ*-Lord Śrī Caitanya Mahāprabhu; *hṛdaye*-in my heart; *udayan*-rising; *mām*-me; *madayati*-maddens.



TRANSLATION



"Because of separation from His many friends in Vṛndāvana, who were like His own life, Śrī Caitanya Mahāprabhu spoke like a madman. His intelligence was transformed. Day and night He rubbed His moonlike face against the walls, and blood flowed from the injuries. May that Śrī Caitanya Mahāprabhu rise in my heart and make me mad with love."





TEXT 77





ei-mata mahāprabhu rātri-divase



prema-sindhu-magna rahe, kabhu ḍube, bhāse



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *rātri*-divase-day and night; *prema*-sindhu-magna rahe-remains merged in the ocean of love of Kṛṣṇa; *kabhu ḍube*-sometimes drowns; *bhāse*-floats.



TRANSLATION



Śrī Caitanya Mahāprabhu in this way stayed immersed day and night in an ocean of ecstatic love for Kṛṣṇa. Sometimes He was submerged, and sometimes He floated.





TEXT 78





eka-kāle vaiśākhera paurṇamāsī-dine



rātri-kāle mahāprabhu calilā udyāne



SYNONYMS



*eka*-kāle-at one time; *vaiśākhera*-of the month of Vaiśākha, (April-May); *paurṇamāsī*-dine-on the full-moon night; *rātri*-kāle-at night; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *calilā*-went; *udyāne*-to a garden.



TRANSLATION



One full-moon night in the month of Vaiśākha [April and May], Śrī Caitanya Mahāprabhu went to a garden.





TEXT 79





'jagannātha-vallabha' nāma udyāna-pradhāne



praveśa karilā prabhu lañā bhakta-gaṇe



SYNONYMS



*jagannātha*-vallabha-Jagannātha-vallabha; *nāma*-named; *udyāna-pradhāne*-one of the best gardens; *praveśa karilā*-entered; *prabhu*-Śrī Caitanya Mahāprabhu; *lañā*-taking; *bhakta-gaṇe*-the devotees.



TRANSLATION



The Lord, along with His devotees, entered one of the nicest gardens, called Jagannātha-vallabha.





TEXT 80





praphullita vṛkṣa-vallī,--yena vṛndāvana



śuka, śārī, pika, bhṛṅga kare ālāpana



SYNONYMS



*praphullita*-fully blossomed; *vṛkṣa*-vallī-trees and creepers; *yena vṛndāvana*-exactly resembling Vṛndāvana; *śuka*-the śuka birds; *śārī*-the śārī birds; *pika*-the pika birds; *bhṛṅga*-the bumblebees; *kare*-do; *ālāpana*-talking with one another.



TRANSLATION



In the garden were fully blossomed trees and creepers exactly like those in Vṛndāvana. Bumblebees and birds like the śuka, śārī and pika talked with one another.





TEXT 81





puṣpa-gandha lañā vahe malaya-pavana



'guru' hañā taru-latāya śikhāya nācana



SYNONYMS



*puṣpa-gandha*-the fragrance of the flowers; *lañā*-taking; *vahe*-blows; *malaya-pavana*-the mild breeze; *guru hañā*-becoming the spiritual master; *taru-latāya*-to the trees and creepers; *śikhāya*-instructs; *nācana*-dancing.



TRANSLATION



A mild breeze was blowing, carrying the fragrance of aromatic flowers. The breeze had become a guru and was teaching all the trees and creepers how to dance.





TEXT 82





pūrṇa-candra-candrikāya parama ujjvala



taru-latādi jyotsnāya kare jhalamala



SYNONYMS



*pūrṇa-candra*-of the full moon; *candrikāya*-by the shine; *parama*-very; *ujjvala*-bright; *taru-latā-ādi*-the creepers, trees and so on; *jyotsnāya*-in the illumination of the moonshine; *kare*-do; *jhalamala*-glittering.



TRANSLATION



Brightly illuminated by the full moon, the trees and creepers glittered in the light.





TEXT 83





chaya ṛtu-gaṇa yāhāṅ vasanta pradhāna



dekhi' ānandita hailā gaura bhagavān



SYNONYMS



*chaya*-six; *ṛtu*-gaṇa-seasons; *yāhāṅ*-where; *vasanta pradhāna*-the spring season was chief; *dekhi'*-seeing; *ānandita*-very pleased; *hailā*-became; *gaura*-Śrī Caitanya Mahāprabhu; *bhagavān*-the Supreme Personality of Godhead.



TRANSLATION



The six seasons, especially spring, seemed present there. Seeing the garden, Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, was very happy.





TEXT 84





"lalita-lavaṅga-latā" pada gāoyāñā



nṛtya kari' bulena prabhu nija-gaṇa lañā



SYNONYMS



*lalita*-lavaṅga-latā-beginning with the words lalita-lavaṅga-latā; *pada*-the verse; *gāoyāñā*-making sing; *nṛtya kari'*-dancing; *bulena*-wanders; *prabhu*-Śrī Caitanya Mahāprabhu; *nija*-gaṇa lañā-accompanied by His personal associates.



TRANSLATION



In this atmosphere, the Lord had His associates sing a verse from the Gīta-govinda, beginning with the words "lalita-lavaṅga-latā," as He danced and wandered about with them.





TEXT 85





prati-vṛkṣa-vallī aiche bhramite bhramite



aśokera tale kṛṣṇe dekhena ācambite



SYNONYMS



*prati*-vṛkṣa-vallī-around each and every tree and creeper; *aiche*-in that way; *bhramite bhramite*-wandering; *aśokera tale*-underneath an aśoka tree; *kṛṣṇe*-Lord Kṛṣṇa; *dekhena*-He sees; *ācambite*-suddenly.



TRANSLATION



As He thus wandered around every tree and creeper, He came beneath an aśoka tree and suddenly saw Lord Kṛṣṇa.





TEXT 86





kṛṣṇa dekhi' mahāprabhu dhāñā calilā



āge dekhi' hāsi' kṛṣṇa antardhāna ha-ilā



SYNONYMS



*kṛṣṇa dekhi'*-seeing Kṛṣṇa; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *dhāñā calilā*-began to run very swiftly; *āge*-ahead; *dekhi'*-seeing; *hāsi'*-smiling; *kṛṣṇa*-Lord Kṛṣṇa; *antardhāna ha*-ilā-disappeared.



TRANSLATION



When He saw Kṛṣṇa, Śrī Caitanya Mahāprabhu began running very swiftly, but Kṛṣṇa smiled and disappeared.





TEXT 87





āge pāilā kṛṣṇe, tāṅre punaḥ hārāñā



bhūmete paḍilā prabhu mūrcchita hañā



SYNONYMS



*āge*-in the beginning; *pāilā*-got; *kṛṣṇe*-Lord Kṛṣṇa; *tāṅre*-Him; *punaḥ*-again; *hārāñā*-losing; *bhūmete*-on the ground; *paḍilā*-fell down; *prabhu*-Lord Śrī Caitanya Mahāprabhu; *mūrcchita*-unconscious; *hañā*-becoming.



TRANSLATION



Having first gotten Kṛṣṇa and then having lost Him again, Śrī Caitanya Mahāprabhu fell to the ground unconscious.





TEXT 88





kṛṣṇera śrī-aṅga-gandhe bhariche udyāne



sei gandha pāñā prabhu hailā acetane



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *śrī-aṅga-gandhe*-the aroma of the transcendental body; *bhariche*-filled; *udyāne*-in the garden; *sei gandha pāñā*-getting that aroma; *prabhu*-Śrī Caitanya Mahāprabhu; *hailā*-became; *acetane*-unconscious.



TRANSLATION



The entire garden was filled with the scent of Lord Śrī Kṛṣṇa's transcendental body. When Srī Caitanya Mahāprabhu smelled it, He fell unconscious at once.





TEXT 89





nirantara nāsāya paśe kṛṣṇa-parimala



gandha āsvādite prabhu ha-ilā pāgala



SYNONYMS



*nirantara*-incessantly; *nāsāya*-in the nostrils; *paśe*-enters; *kṛṣṇa-parimala*-the scent of Kṛṣṇa's body; *gandha āsvādite*-to relish the fragrance; *prabhu*-Śrī Caitanya Mahāprabhu; *ha*-ilā pāgala-became mad.



TRANSLATION



The scent of Kṛṣṇa's body, however, incessantly entered His nostrils, and the Lord became mad to relish it.





TEXT 90





kṛṣṇa-gandha-lubdhā rādhā sakhīre ye kahilā



sei śloka paḍi' prabhu artha karilā



SYNONYMS



*kṛṣṇa-gandha*-the scent of the body of Kṛṣṇa; *lubdhā*-hankering after; rādhā-Śrīmatī Rādhārāṇī; *sakhīre*-to the gopī friends; *ye kahilā*-whatever She said; *sei*-that; *śloka*-verse; *paḍi'*-reciting; *prabhu*-Śrī Caitanya Mahāprabhu; *artha karilā*-explained its meaning.



TRANSLATION



Śrīmatī Rādhārāṇī expressed to Her gopī friends how She hankers for the transcendental scent of Kṛṣṇa's body. Śrī Caitanya Mahāprabhu recited that same verse and made its meaning clear.





TEXT 91





kuraṅga-mada-jid-vapuḥ-parimalormi-kṛṣṭāṅganaḥ



svakāṅga-nalināṣṭake śaśi-yutābja-gandha-prathaḥ



madenduvara-candanāguru-sugandhi-carcārcitaḥ



sa me madana-mohanaḥ sakhi tanoti nāsā-spṛhām



SYNONYMS



*kuraṅga*-mada-jit-conquering the aromatic smell of musk; *vapuḥ*-of His transcendental body; *parimala-ūrmi*-with waves of scent; *kṛṣṭa*-aṅganaḥ-attracting the gopīs of Vṛndāvana; *svaka*-aṅga-nalina-aṣṭake-on all eight different lotuslike parts of the body (face, navel, eyes, palms and feet); *śaśi-yuta-abja-gandha-prathaḥ*-who distributes the scent of lotus mixed with camphor; *mada*-induvara-candana-aguru-sugandhi-carca-arcitaḥ-smeared with the unguents of musk, camphor, white sandalwood and aguru; *saḥ*-He; *me*-My; *madana-mohanaḥ*-Lord Kṛṣṇa, who enchants even Cupid; *sakhi*-O My dear friends; *tanoti*-increases; *nāsā-spṛhām*-the desire of My nostrils.



TRANSLATION



" 'The scent of Kṛṣṇa's transcendental body surpasses the aroma of musk and attracts the minds of all women. The eight lotuslike parts of His body distribute the fragrance of lotuses mixed with that of camphor. His body is anointed with aromatic substances like musk, camphor, sandalwood and aguru. O My dear friend, that Personality of Godhead, also known as the enchanter of Cupid, always increases the desire of My nostrils.'



PURPORT



This is a verse found in Govinda-līlāmṛta (8.6).





TEXT 92





kastūrikā-nīlotpala, tāra yei parimala,



tāhā jini' kṛṣṇa-aṅga-gandha



vyāpe caudda-bhuvane, kare sarva ākarṣaṇe,



nārī-gaṇera āṅkhi kare andha



SYNONYMS



*kastūrikā*-musk; *nīlotpala*-combined with the bluish lotus flower; *tāra*-its; *yei*-whatever; *parimala*-scent; *tāhā*-that; *jini'*-conquering; *kṛṣṇa-aṅga*-of the transcendental body of Kṛṣṇa; *gandha*-the scent; *vyāpe*-spreads; *caudda*-bhuvane-throughout the fourteen worlds; *kare*-does; *sarva ākarṣaṇe*-attracting everyone; *nārī-gaṇera*-of the women; *āṅkhi*-the eyes; *kare*-makes; *andha*-blind.



TRANSLATION



"The scent of Kṛṣṇa's body surpasses the fragrances of musk and the bluish lotus flower. Spreading throughout the fourteen worlds, it attracts everyone and makes the eyes of all women blind.





TEXT 93





sakhi he, kṛṣṇa-gandha jagat mātāya



nārīra nāsāte paśe, sarva-kāla tāhāṅ vaise,



kṛṣṇa-pāśa dhari' lañā yāya



SYNONYMS



*sakhi he*-O My dear friend; *kṛṣṇa-gandha*-the fragrance of the body of Kṛṣṇa; *jagat mātāya*-enchants the whole world; *nārīra*-of women; *nāsāte*-in the nostrils; *paśe*-enters; *sarva*-kāla-always; *tāhāṅ*-there; *vaise*-remains; *kṛṣṇa-pāśa*-to the side of Lord Kṛṣṇa; *dhari'*-catching; *lañā yāya*-takes one.



TRANSLATION



"My dear friend, the scent of Kṛṣṇa's body enchants the entire world. It especially enters the nostrils of women and remains seated there. Thus it captures them and forcibly brings them to Kṛṣṇa.





TEXT 94





netra-nābhi, vadana, kara-yuga caraṇa,



ei aṣṭa-padma kṛṣṇa-aṅge



karpūra-lipta kamala, tāra yaiche parimala,



sei gandha aṣṭa-padma-saṅge



SYNONYMS



*netra*-the eyes; *nābhi*-the navel; *vadana*-the face; *kara-yuga*-the palms; *caraṇa*-the feet; *ei*-these; *aṣṭa*-eight; *padma*-lotus flowers; *kṛṣṇa-aṅge*-in the body of Kṛṣṇa; *karpūra*-with camphor; *lipta*-smeared; *kamala*-the lotus flower; *tāra*-of that; *yaiche*-like; *parimala*-the fragrance; *sei gandha*-that fragrance; *aṣṭa-padma-saṅge*-is associated with the eight lotus flowers.



TRANSLATION



"Kṛṣṇa's eyes, navel and face, hands and feet are like eight lotus flowers on His body. From those eight lotuses emanates a fragrance like a mixture of camphor and lotus. That is the scent associated with His body.





TEXT 95





hema-kīlita candana, tāhā kari' gharṣaṇa,



tāhe aguru, kuṅkuma, kastūrī



karpūra-sane carcā aṅge, pūrva aṅgera gandha saṅge,



mili' tāre yena kaila curi



SYNONYMS



*hema*-with gold; *kīlita*-bedecked; *candana*-white sandalwood; *tāhā*-that; *kari'*-doing; *gharṣaṇa*-rubbing; *tāhe*-in that; *aguru*-the aguru flavor; *kuṅkuma*-kuṅkuma; *kastūrī*-and musk; *karpūra*-camphor; *sane*-with; *carcā*-smearing; *aṅge*-on the body; *pūrva*-previous; *aṅgera*-of the body; *gandha*-scent; *saṅge*-with; *mili'*-combining; *tāre*-that; *yena*-as if; *kaila*-did; *curi*-stealing or covering.



TRANSLATION



"When sandalwood pulp with aguru, kuṅkuma and musk is mixed with camphor and spread on Kṛṣṇa's body, it combines with Kṛṣṇa's own original bodily perfume and seems to cover it.



PURPORT



In another version, the last line of this verse reads, kāmadevera mana kaila curi. This means "the scent of all these substances mixes with the previous scent of Kṛṣṇa's body and steals away the mind of Cupid."





TEXT 96





hare nārīra tanu-mana, nāsā kare ghūrṇana,



khasāya nīvi, chuṭāya keśa-bandha



kariyā āge bāurī, nācāya jagat-nāri,



hena ḍākātiyā kṛṣṇāṅga-gandha



SYNONYMS



*hare*-enchants; *nārīra*-of women; *tanu-mana*-the minds and bodies; *nāsā*-the nostrils; *kare ghūrṇana*-bewilders; *khasāya*-slackens; *nīvi*-the belt; *chuṭāya*-loosens; *keśa-bandha*-the bunch of hair; *kariyā*-acting; *āge*-in front; *bāurī*-like madwomen; *nācāya*-causes to dance; *jagat-nārī*-all the women of the world; *hena*-such; *ḍākātiyā*-a plunderer; *kṛṣṇa-aṅga-gandha*-the scent of Kṛṣṇa's body.



TRANSLATION



"The scent of Kṛṣṇa's transcendental body is so attractive that it enchants the bodies and minds of all women. It bewilders their nostrils, loosens their belts and hair, and makes them madwomen. All the women of world come under its influence, and therefore the scent of Kṛṣṇa's body is like a plunderer.





TEXT 97





sei gandha-vaśa nāsā, sadā kare gandhera āśā,



kabhu pāya, kabhu nāhi pāya



pāile piyā peṭa bhare, piṅa piṅa tabu kare,



nā pāile tṛṣṇāya mari' yāya



SYNONYMS



*sei*-that; *gandha*-vaśa-under the control of the fragrance; *nāsā*-the nostrils; *sadā*-always; *kare*-make; *gandhera*-for the fragrance; *āśā*-hope; *kabhu pāya*-sometimes they obtain; *kabhu nāhi pāya*-sometimes do not obtain; *pāile*-if obtaining; *piyā*-drinking; *peṭa*-the belly; *bhare*-fills; *piṅa*-let me drink; *piṅa*-let me drink; *tabu*-still; *kare*-they hanker; *nā pāile*-if they do not get; *tṛṣṇāya*-out of thirst; *mari' yāya*-they die.



TRANSLATION



"Falling completely under its influence, the nostrils yearn for it continuously, although sometimes they obtain it and sometimes not. When they do they drink their fill, though they still want more and more, but if they don't, out of thirst they die.





TEXT 98





madana-mohana-nāṭa, pasāri gandhera hāṭa,



jagan-nārī-grāhake lobhāya



vinā-mūlye deya gandha, gandha diyā kare andha,



ghara yāite patha nāhi pāya"



SYNONYMS



*madana-mohana-nāṭa*-the dramatic player Madana-mohana; *pasāri*-a dealer; *gandhera hāṭa*-in a market of scents; *jagat-nārī*-of the women of the whole world; *grāhake*-to the customers; *lobhāya*-attracts; *vinā*-mūlye-without a price; *deya*-distributes; *gandha*-the scent; *gandha diyā*-delivering the scent; *kare andha*-makes the customers blind; *ghara yāite*-to return home; *patha*-the path; *nāhi pāya*-do not find.



TRANSLATION



"The dramatic actor Madana-mohana has opened a shop of scents that attract the women of the world to be His customers. He delivers the scents freely, but they make the women all so blind they cannot find the path returning home."





TEXT 99





ei-mata gaurahari, gandhe kaila mana curi,



bhṛṅga-prāya iti-uti dhāya



yāya vṛkṣa-latā-pāśe, kṛṣṇa sphure--sei āśe,



kṛṣṇa nā pāya, gandha-mātra pāya



SYNONYMS



*ei-mata*-in this way; *gaurahari*-Śrī Caitanya Mahāprabhu; *gandhe*-by the scent; *kaila*-did; *mana curi*-stealing of the mind; *bhṛṅga*-prāya-just like a bumblebee; *iti*-uti dhāya-wanders here and there; *yāya*-goes; *vṛkṣa-latā-pāśe*-by the side of the trees and creepers; *kṛṣṇa sphure*-Lord Kṛṣṇa will appear; *sei āśe*-by that hope; *kṛṣṇa nā pāya*-does not obtain Kṛṣṇa; *gandha*-mātra pāya-gets only the scent.



TRANSLATION



Śrī Caitanya Mahāprabhu, His mind thus stolen by that scent, ran here and there like a bumblebee. He ran to the trees and plants, hoping that Lord Kṛṣṇa would appear, but instead He found only the scent of Kṛṣṇa's body.





TEXT 100





svarūpa-rāmānanda gāya, prabhu nāce, sukha pāya,



ei-mate prātaḥ-kāla haila



svarūpa-rāmānanda-rāya, kari nānā upāya,



mahāprabhura bāhya-sphūrti kaila



SYNONYMS



*svarūpa*-rāmānanda gāya-Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya sing; *prabhu nāce*-Lord Śrī Caitanya Mahāprabhu dances; *sukha pāya*-enjoys happiness; *ei-mate*-in this way; *prātaḥ*-kāla haila-morning arrived; *svarūpa*-rāmānanda-rāya-both Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya; *kari*-devising; *nānā*-various; *upāya*-means; *mahāprabhura*-of Śrī Caitanya Mahāprabhu; *bāhya*-sphūrti kaila-awakened the external consciousness.



TRANSLATION



Both Svarūpa Dāmodara and Rāmānanda Rāya sang to the Lord, who danced and enjoyed happiness until the morning arrived. Then they devised a plan to revive the Lord to external consciousness.





TEXT 101





mātṛ-bhakti, pralāpana, bhittye mukha-gharṣaṇa,



kṛṣṇa-gandha-sphūrtye divya-nṛtya



ei cāri-līlā-bhede, gāila ei paricchede,



kṛṣṇadāsa rūpa-gosāñi-bhṛtya



SYNONYMS



*mātṛ*-bhakti-devotion to His mother; *pralāpana*-words of madness; *bhittye*-on the walls; *mukha*-gharṣaṇa-rubbing His face; *kṛṣṇa-gandha*-of Lord Kṛṣṇa's fragrance; *sphūrtye*-on the appearance; *divya*-nṛtya-transcendental dancing; *ei*-these; *cāri*-four; *līlā*-pastimes; *bhede*-different; *gāila*-has sung; *ei paricchede*-in this chapter; *kṛṣṇadāsa*-Kṛṣṇadāsa Kavirāja; *rūpa*-gosāñi-bhṛtya-servant of Śrīla Rūpa Gosvāmī.



TRANSLATION



Thus, I, Kṛṣṇadāsa, the servant of Śrīla Rūpa Gosvāmī, have sung of four divisions of the Lord's pastimes in this chapter: the Lord's devotion to His mother, His words of madness, His rubbing His face against the walls at night, and His dancing at the appearance of Lord Kṛṣṇa's fragrance.



PURPORT



Kṛṣṇadāsa Kavirāja Gosvāmī says that he has been able to describe these four pastimes of Śrī Caitanya Mahāprabhu by the blessings of Śrīla Rūpa Gosvāmī. Kṛṣṇadāsa Kavirāja Gosvāmī was not actually a direct disciple of Śrīla Rūpa Gosvāmī, but he followed the instructions given by Śrīla Rūpa Gosvāmī in *Bhakti-rasāmṛta-sindhu*. He therefore acted according to the directions of Rūpa Gosvāmī and prayed in every chapter for his mercy.





TEXT 102





ei-mata mahāprabhu pāñā cetana



snāna kari' kaila jagannātha-daraśana



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *pāñā cetana*-becoming conscious; *snāna kari'*-after bathing; *kaila jagannātha*-daraśana-saw Lord Jagannātha.



TRANSLATION



Śrī Caitanya Mahāprabhu thus returned to consciousness. He then bathed and went to see Lord Jagannātha.





TEXT 103





alaukika kṛṣṇa-līlā, divya-śakti tāra



tarkera gocara nahe caritra yāhāra



SYNONYMS



*alaukika*-uncommon; *kṛṣṇa*-līlā-pastimes of Lord Kṛṣṇa; *divya-śakti*-transcendental potency; *tāra*-of that; *tarkera*-of argument; *gocara*-within the purview; *nahe*-is not; *caritra*-the characteristics; *yāhāra*-of which.



TRANSLATION



The pastimes of Lord Kṛṣṇa are uncommonly full of transcendental potency. It is a characteristic of such pastimes that they do not fall within the jurisdiction of experimental logic and arguments.





TEXT 104





ei prema sadā jāge yāhāra antare



paṇḍiteha tāra ceṣṭā bujhite nā pāre



SYNONYMS



*ei*-this; *prema*-love of Godhead; *sadā*-always; *jāge*-awakens; *yāhāra*-of whom; *antare*-within the heart; *paṇḍiteha*-even a learned scholar; *tāra*-his; *ceṣṭā*-activities; *bujhite*-to understand; *nā pāre*-cannot.



TRANSLATION



When transcendental love of Kṛṣṇa awakens in one's heart, even a learned scholar cannot comprehend one's activities.





TEXT 105





dhanyasyāyaṁ navaḥ premā



yasyonmīlati cetasi



antarvāṇībhir apy asya



mudrā suṣṭhu sudurgamā



SYNONYMS



*dhanyasya*-of a most fortunate person; *ayam*-this; *navaḥ*-new; *prema*-love of Godhead; *yasya*-of whom; *unmīlati*-manifests; *cetasi*-in the heart; *antarvāṇībhiḥ*-by persons well versed in śāstras; *api*-even; *asya*-of him; *mudrā*-the symptoms; *suṣṭhu*-exceedingly; *sudurgamā*-difficult to understand.



TRANSLATION



"The activities and symptoms of that exalted personality in whose heart love of Godhead has awakened cannot be understood even by the most learned scholar."



PURPORT



This verse is quoted from *Bhakti-rasāmṛta-sindhu* (1.4.17).





TEXT 106





alaukika prabhura 'ceṣṭā', 'pralāpa' śuniyā



tarka nā kariha, śuna viśvāsa kariyā



SYNONYMS



*alaukika*-uncommon; *prabhura*-of Śrī Caitanya Mahāprabhu; *ceṣṭā*-the activities; *pralāpa*-talking in madness; *śuniyā*-hearing; *tarka*-unnecessary arguments; *nā kariha*-do not make; *śuna*-simply hear; *viśvāsa kariyā*-having full faith.



TRANSLATION



The activities of Śrī Caitanya Mahāprabhu are undoubtedly uncommon, especially His talking like a madman. Therefore, one who hears of these pastimes should not put forward mundane arguments. He should simply hear the pastimes with full faith.





TEXT 107





ihāra satyatve pramāṇa śrī-bhāgavate



śrī-rādhāra prema-pralāpa 'bhramara-gītā'te



SYNONYMS



*ihāra*-of these talks; *satyatve*-in the truthfulness; *pramāṇa*-the evidence; *śrī-bhāgavate*-in Śrīmad-Bhāgavatam; *śrī-rādhāra*-of Śrīmatī Rādhārāṇī; *prema*-pralāpa-talking crazily in ecstatic love; *bhramara-gītāte*-in the section known as Bhramara-gītā.



TRANSLATION



The evidence of the truth of these talks is found in *Śrīmad-Bhāgavatam*. There, in the section of the Tenth Canto known as the Bhramara-gītā, "the Song to the Bumblebee," Śrīmatī Rādhārāṇī speaks insanely in ecstatic love for Kṛṣṇa.



PURPORT



When Uddhava arrived from Mathurā carrying a message for the gopīs, the gopīs began talking about Kṛṣṇa and crying. Then one important gopī saw a bumblebee and began speaking to it like someone mad, thinking that the bee was a messenger of Uddhava's or was someone very dear to him and Kṛṣṇa. The verses are as follows (SB. 10.47.12-21):





madhupa kitava-bandho mā spṛśāṅghriṁ sapatnyāḥ

kuca-vilulita-mālā-kuṅkuma-śmaśrubhir naḥ

vahatu madhu-patis tan-māninīnāṁ prasādaṁ

yadu-sadasi viḍambyaṁ yasya dūtas tvam īdṛk



"My dear bumblebee, you are a very cunning friend of Uddhava and Kṛṣṇa. You are very expert in touching people's feet, but I am not going to be misled by this. You appear to have sat on the breasts of one of Kṛṣṇa's friends, for I see that you have kuṅkuma dust on your mustache. Kṛṣṇa is now engaged in flattering all His young girl friends in Mathurā. Therefore, now that He can be called a friend of the residents of Mathurā, He does not need the help of the residents of Vṛndāvana. He has no reason to satisfy us gopīs. Since you are the messenger of such a person as He, what is the use of your presence here? Certainly Kṛṣṇa would be ashamed of your presence in this assembly."





How has Kṛṣṇa offended the gopīs so that they want to reject Him from their minds? The answer is given as follows:



sakṛd adhara-sudhāṁ svāṁ mohinīṁ pāyayitvā

sumanasa iva sadyas tatyaje 'smān bhavādṛk

paricarati kathaṁ tat-pāda-padmaṁ tu padmā

hy api bata hṛta-cetā uttama-śloka-jalpaiḥ



"Kṛṣṇa no longer gives us the enchanting nectar of His lips; instead, He now gives that nectar to the women of Mathurā. Kṛṣṇa directly attracts our minds, yet He resembles a bumblebee like you because He gives up the association of a beautiful flower and goes to a flower that is inferior. That is the way Kṛṣṇa has treated us. I do not know why the goddess of fortune continues to serve His lotus feet instead of leaving them aside. Apparently she believes in Kṛṣṇa's false words. We gopīs, however, are not unintelligent like Lakṣmī."





After hearing the bumblebee's sweet songs and recognizing that the bee was singing about Kṛṣṇa for Her satisfaction, the gopī replied,



kim iha bahu ṣaḍaṅghre gāyasi tvaṁ yadūnām

adhipatim agṛhāṇām agrato naḥ purāṇam

vijaya-sakha-sakhīnāṁ gīyatāṁ tat-prasaṅgaḥ

kṣapita-kucarujas te kalpayantīṣṭam iṣṭāḥ



"Dear bumblebee, Lord Kṛṣṇa has no residence here, but we know Him as Yadupati [the King of the Yadu dynasty]. We know Him very well, and therefore we are not interested in hearing any more songs about Him. It would be better for you to go sing to those who are now very dear to Kṛṣṇa. Those women of Mathurā have now achieved the opportunity to be embraced by Him. They are His beloveds now, and therefore He has relieved the burning in their breasts. If you go there and sing your songs to those fortunate women, they will be very pleased, and they will honor you."





divi bhuvi ca rasāyāṁ kāḥ striyas tad durāpāḥ

kapaṭa-rucira-hāsa-bhrūvi-jṛmbhasya yāḥ syuḥ

caraṇa-raja upāste yasya bhūtir vayaṁ kā

api ca kṛpaṇa-pakṣe hy uttamaśloka-śabdaḥ



"O collector of honey, Kṛṣṇa must be very sorry not to see us gopīs. Surely He is afflicted by memories of our pastimes. Therefore He has sent you as a messenger to satisfy us. Do not speak to us! All the women in the three worlds where death is inevitable-the heavenly, middle and lower planets-are very easily available to Kṛṣṇa because His curved eyebrows are so attractive. Moreover, He is always served very faithfully by the goddess of fortune. In comparison with her, we are most insignificant. Indeed, we are nothing. Yet although He is very cunning, Kṛṣṇa is also very charitable. You may inform Him that He is praised for His kindness to unfortunate persons and that He is therefore known as Uttamaśloka, one who is praised by chosen words and verses."





visṛja śirasi pādaṁ vedmy ahaṁ cāṭukārair

anunaya-viduṣas te 'bhyetya dautyair mukundāt

svakṛta iha visṛṣṭāpatya-paty-anya-lokā

vyasṛjad akṛta-cetāḥ kiṁ nu sandheyam asmin



"You are buzzing at My feet just to be forgiven for your past offenses. Kindly go away from My feet! I know that Mukunda has taught you to speak very sweet, flattering words like this and to act as His messenger. These are certainly clever tricks, My dear bumblebee, but I can understand them. This is Kṛṣṇa's offense. Do not tell Kṛṣṇa what I have said, although I know that you are very envious. We gopīs have given up our husbands, our sons, and all the religious principles that promise better births, and now we have no other business then serving Kṛṣṇa. Yet Kṛṣṇa, by controlling His mind, has easily forgotten us. Therefore, don't speak of Him any more. Let us forget our relationship."





mṛgayur iva kapīndraṁ vivyadhe lubdha-dharmā

striyam akṛta-virūpāṁ strī-jitaḥ kāmayānām

balim api balim attvāveṣṭayad dhvāṅkṣavad yas

tad alam asita-sakhyair dustyajas tat-kathārthaḥ



"When we remember the past births of Kṛṣṇa, My dear bumblebee, we are very afraid of Him. In His incarnation as Lord Rāmacandra, He acted just like a hunter and unjustly killed His friend Vāli. Lusty Śūrpaṇakhā came to satisfy Rāmacandra's desires, but He was so attached to Sītādevī that He cut off Śūrpaṇakhā's nose. In His incarnation as Vāmanadeva, He plundered Bali Mahārāja and took all his possessions, cheating him on the pretext of accepting worship from him. Vāmanadeva caught Bali Mahārāja exactly as one catches a crow. My dear bumblebee, it is not very good to make friends with such a person. I know that once one begins to talk about Kṛṣṇa, it is very difficult to stop, and I admit that I have insufficient strength to give up talking about Him."





yad-anucarita-līlā-karṇa-pīyuṣa-vipruṭ

sakṛd adana-vidhūta-dvandva-dharmā vinaṣṭāḥ

sapadi gṛha-kuṭumbaṁ dīnam utsṛjya dīnā

bahava iha vihaṅgā bhikṣu-caryāṁ caranti



"Topics about Kṛṣṇa are so powerful that they destroy the four religious principles-religion, economic development, sense gratification and liberation. Anyone who drinks even a small drop of kṛṣṇa-kathā through aural reception is freed from all material attachment and envy. Like a bird with no means of subsistence, such a person becomes a mendicant and lives by begging. Ordinary household affairs become miserable for him, and without attachment he suddenly gives up everything. Although such renunciation is quite suitable, because I am a woman I am unable to adopt it."





vayam ṛtam iva jihma-vyāhṛtaṁ śraddadhānāḥ

kulikarutam ivājñāḥ kṛṣṇa-vadhvo hiraṇyaḥ

dadṛśur asakṛd etat tan-nakha-sparśatīvra-

smararuja upamantrin bhaṇyatām anya-vārtā



"O My dear messenger, I am just like a foolish bird that hears the sweet songs of a hunter, believes in them due to simplicity, and is then pierced in the heart and made to suffer all kinds of miseries. Because we believed in Kṛṣṇa's words, we have suffered great pain. Indeed, the touch of Kṛṣṇa's nails has injured our faces. He has caused us so much pain! Therefore, you should give up topics concerning Him and talk about something else."





After hearing all these statements from Śrīmatī Rādhikā, the bumblebee left and then returned. After some thought, the gopī said:



priya-sakha punar āgāḥ preyasā preṣitaḥ kiṁ

varaya kim anurundhe mānanīyo 'si me 'ṅga

nayasi katham ihāsmān dustyaja-dvandva-pārśvaṁ

satatam urasi saumya śrīr vadhūḥ sākamāste



"You are Kṛṣṇa's very dear friend, and by His order you have come here again. Therefore you are worshipable for Me. O best of messengers, tell Me now, what is your request? What do you want? Kṛṣṇa cannot give up conjugal love, and therefore I understand that you have come here to take us to Him. But how will you do that? We know many goddesses of fortune now reside at Kṛṣṇa's chest, and they constantly serve Kṛṣṇa better than we can."





Praising the bumblebee for its sobriety, She began to speak in great jubilation.



api bata madhu-puryām ārya-putro 'dhunā 'ste

smarati sa pitṛ-gehān saumya bandhūṁś ca gopān

kvacid api sa kathā naḥ kiṅkarīṇāṁ gṛṇīte

bhujam aguru-sugandhaṁ mūrdhny adhāsyat kadā nu



"Kṛṣṇa is now living like a gentleman at the Gurukula in Mathurā, forgetting all the gopīs of Vṛndāvana. But does He not remember the sweet house of His father, Nanda Mahārāja? We are all naturally His maidservants. Does He not remember us? Does He ever speak about us, or has He forgotten us completely? Will He ever forgive us and once again touch us with those hands fragrant with the scent of aguru?"





TEXT 108





mahiṣīra gīta yena 'daśame'ra śeṣe



paṇḍite nā bujhe tāra artha-viśeṣe



SYNONYMS



*mahiṣīra*-of the queens; *gīta*-the songs; *yena*-just as; *daśamera*-of the Tenth Canto; *śeṣe*-at the end; *paṇḍite*-very learned scholars; *nā*-not; *bujhe*-understand; *tāra*-its; *artha*-viśeṣe-particular meaning.



TRANSLATION



The songs of the queens at Dvārakā, which are mentioned at the end of the Tenth Canto of *Śrīmad-Bhāgavatam*, have a very special meaning. They are not understood even by the most learned scholars.



PURPORT



These songs of *Śrīmad-Bhāgavatam* are verses 15-24 of the Ninetieth Chapter of the Tenth Canto.





kurari vilapasi tvaṁ vīta-nidrā na śeṣe

svapiti jagati rātryām īśvaro gupta-bodhaḥ

vayam iva sakhi kaccid gāḍha-nirbhinna-cetā

nalina-nayana-hāsodāra-līlekṣitena



All the queens incessantly thought of Kṛṣṇa. After their pastimes in the water, the queens said, "Our dear friend the osprey, Kṛṣṇa is now asleep, but we stay awake at night because of Him. You laugh at us when you see us awake at night, but why are you not sleeping? You seem absorbed in thoughts of Kṛṣṇa. Have you also been pierced by Kṛṣṇa's smile? His smile is very sweet. One who is pierced by such an arrow is very fortunate."





netre nimīlayasi naktam adṛṣṭa-bandhus

tvam roravīṣi karuṇaṁ bata cakravāki

dāsyaṁ gatā vayam ivācyuta-pāda-juṣṭāṁ

kiṁ vā srajaṁ spṛhayase kabareṇa voḍhum



"O cakravāki, you keep your eyes wide open at night because you cannot see your friend. Indeed, you are suffering very much. Is it because of compassion that you are crying, or are you trying to capture Kṛṣṇa by remembering Him? Having been touched by the lotus feet of Kṛṣṇa, all the queens are very happy. Are you crying to wear Kṛṣṇa's garland on your head? Please answer these questions clearly, O cakravāki, so that we can understand."





bho bhoḥ sadā niṣṭanase udanvann

alabdha-nidro 'dhigata-prajāgaraḥ

kiṁ vā mukundāpahṛtātma-lāñchanaḥ

prāptāṁ daśāṁ tvaṁ ca gato duratyayām



"O ocean, you have no opportunity to sleep quietly at night. Instead, you are always awake and crying. You have received this benediction, and your heart is broken just like ours. Mukunda's business with us is simply to smear our marks of kuṅkuma. O ocean, you suffer as much as we."





tvaṁ yakṣmaṇā balavatāsi gṛhīta indo

kṣīṇas tamo na nija-dīdhitibhiḥ kṣiṇoṣi

kaccin mukunda-gaditāni yathā vayaṁ tvaṁ

vismṛtya bhoḥ sthagita-gīr upalakṣyase naḥ



"O moon, you appear to be suffering from a severe fever, perhaps tuberculosis. Indeed, your effulgence does not have the strength to destroy the darkness. Have you become mad after hearing the songs of Kṛṣṇa? Is that why you are silent? Seeing your suffering, we feel that you are one of us."





kiṁ tvācaritam asmābhir

malayānila te 'priyam

govindāpāṅga-nirbhinne

hṛdīrayasi naḥ smaran



"O Malayan breeze, kindly tell us what wrong we have done to you. Why do you fan the flames of desire in our hearts? We have been pierced by the arrow of Govinda's glance, for He is perfect in the art of awakening the influence of Cupid."





megha śrīmaṁs tvam asi dayito yādavendrasya nūnaṁ

śrīvatsāṅkaṁ vayam iva bhavān dhyāyati prema-baddhaḥ

atyutkaṇṭhaḥ śabala-hṛdayo 'smad-vidho bāṣpa-dhārāḥ

smṛtvā smṛtvā visṛjasi muhur duḥkha-das tat-prasaṅgaḥ



"Dear cloud, O friend of Kṛṣṇa's, are you thinking of the Śrīvatsa symbol on Kṛṣṇa's chest like us queens engaged in loving affairs with Him? You are absorbed in meditation, remembering the association of Kṛṣṇa, and thus you shed tears of misery."





priya-rāva-padāni bhāṣase

mṛta-saṁjīvikayānayā girā

karavāṇi kim adya te priyaṁ

vada me valgita-kaṇṭha kokila



"Dear cuckoo, you possess a very sweet voice, and you are very expert in imitating others. You could excite even a dead body with your voice. Therefore, tell the queens that good behavior is their proper duty."





na calasi na vadasy udāra-buddhe

kṣiti-dhara cintyase mahāntam artham

api bata vasudeva-nandanāṅghriṁ

vayam iva kāmayase stanair vidhartum



"O magnanimous mountain, you are very grave and sober, absorbed in thoughts of doing something very great. Like us, you have vowed to keep within your heart the lotus feet of Kṛṣṇa, the son of Vasudeva."





śuṣyad-ghradāḥ karśitā bata sindhu-patnyaḥ

sampraty-apāsta-kamala-śriya-iṣṭa-bhartuḥ

yadvad vayaṁ madhu-pateḥ praṇayāvalokam

aprāpya muṣṭa-hṛdayāḥ puru-karṣitāḥ sma



"O rivers, wives of the ocean, we see that the ocean does not give you happiness. Thus you have almost dried up, and you no longer bear beautiful lotuses. The lotuses have become skinny, and even in the sunshine they are devoid of all pleasure. Similarly, the hearts of us poor queens are all dried up, and our bodies are skinny because we are now devoid of loving affairs with Madhupati. Are you, like us, dry and without beauty because you are devoid of Kṛṣṇa's loving glance?"





haṁsa svāgatam āsyatāṁ piba payo brūhy aṅga śaureḥ kathāṁ

dūtaṁ tvāṁ nu vidāma kaccid ajitaḥ svasty āsta uktaṁ purā

kiṁ vā naś cala-sauhṛdaḥ smarati taṁ kasmād bhajāmo vayaṁ

kṣaudrālāpaya-kāmadaṁ śriyamṛte saivaika-niṣṭhā striyām



"O swan, you have come here so happily! Let us welcome you. We understand that you are always Kṛṣṇa's messenger. Now while you drink this milk, tell us what His message is. Has Kṛṣṇa said something about us to you? May we inquire from you whether Kṛṣṇa is happy? We want to know. Does He remember us? We know that the goddess of fortune is serving Him alone. We are simply maidservants. How can we worship He who speaks sweet words but never fulfills our desires?"





TEXT 109





mahāprabhu-nityānanda, doṅhāra dāsera dāsa



yāre kṛpā karena, tāra haya ithe viśvāsa



SYNONYMS



*mahāprabhu*-Śrī Caitanya Mahāprabhu; *nityānanda*-Lord Nityānanda; *doṅhāra dāsera dāsa*-I am a servant of the servant of the servants of these two personalities; *yāre kṛpā karena*-if anyone is favored by Them; *tāra haya*-he certainly maintains; *ithe viśvāsa*-faith in all these affairs.



TRANSLATION



If one becomes a servant of the servants of Śrī Caitanya Mahāprabhu and Lord Nityānanda Prabhu and is favored by Them, he can believe in all these discourses.





TEXT 110





śraddhā kari, śuna ihā, śunite mahā-sukha



khaṇḍibe ādhyātmikādi kutarkādi-duḥkha



SYNONYMS



*śraddhā kari*-with great faith; *śuna*-hear; *ihā*-all these topics; *śunite*-even to hear; *mahā*-sukha-great pleasure; *khaṇḍibe*-it will destroy; *ādhyātmika-ādi*-all distresses due to the body, mind and so on; *kutarka-ādi-duḥkha*-and the miserable conditions arising from the use of false arguments.



TRANSLATION



Just try to hear these topics with faith, for there is great pleasure even in hearing them. That hearing will destroy all miseries pertaining to the body, mind and other living entities, and the unhappiness of false arguments as well.





TEXT 111





caitanya-caritāmṛta--nitya-nūtana



śunite śunite juḍāya hṛdaya-śravaṇa



SYNONYMS



*caitanya-carita-amṛta*-the book named Caitanya-caritāmṛta; *nitya*-nūtana-always fresh; *śunite śunite*-by hearing and hearing; *juḍāya*-becomes pacified; *hṛdaya-śravaṇa*-the ear and heart.



TRANSLATION



*Caitanya-caritāmṛta* is ever-increasingly fresh. Continuously hearing it pacifies one's heart and ear.





TEXT 112





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Nineteenth Chapter, describing the Lord's devotion to His mother, His mad speeches in separation from Kṛṣṇa, His rubbing His face against the walls, and His dancing in the Jagannātha-vallabha garden.





Chapter 20



The Śikṣāṣṭaka Prayers



The following summary study of the Twentieth Chapter is given by Śrīla Bhaktivinoda Ṭhākura in his Amṛta-pravāha-bhāṣya. Śrī Caitanya Mahāprabhu passed His nights tasting the meaning of Śikṣāṣṭaka in the company of Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya. Sometimes He recited verses from Jayadeva Gosvāmī's Gīta-govinda, from *Śrīmad-Bhāgavatam*, from Śrī Rāmānanda Rāya's jagannātha-vallabha-nāṭaka or from Śrī Bilvamaṅgala Ṭhākura's Kṛṣṇa-karṇāmṛta. In this way, He became absorbed in ecstatic emotions. For the twelve years Śrī Caitanya Mahāprabhu lived at Jagannātha Purī, He relished the taste of reciting such transcendental verses. The Lord was present in this mortal world for forty-eight years altogether. After hinting about the Lord's disappearance, the author of *Caitanya-caritāmṛta* gives a short description of the entire *Antya-līlā* and then ends his book.





TEXT 1





premodbhāvita-harṣerṣyod-



vega-dainyārti-miśritam



lapitaṁ gauracandrasya



bhāgyavadbhir niṣevyate



SYNONYMS



*prema*-udbhāvita-produced from ecstatic love and emotion; *harṣa*-jubilation; *īrṣyā*-envy; *udvega*-agitation; *dainya*-submissiveness; *ārti*-grief; *miśritam*-mixed with; *lapitam*-talks like those of a crazy man; *gaura-candrasya*-of Śrī Caitanya Mahāprabhu; *bhāgyavadbhiḥ*-by the most fortunate; *niṣevyate*-is enjoyable.



TRANSLATION



Only the most fortunate will relish the mad words of Śrī Caitanya Mahāprabhu, which mixed with jubilation, envy, agitation, submissiveness and grief, all produced by ecstatic loving emotions.





TEXT 2





jaya jaya gauracandra jaya nityānanda



jayādvaita-candra jaya gaura-bhakta-vṛnda



SYNONYMS



*jaya jaya*-all glories; *gauracandra*-to Lord Śrī Caitanya Mahāprabhu; *jaya*-all glories; *nityānanda*-to Lord Nityānanda Prabhu; *jaya*-all glories; *advaita-candra*-to Advaita Prabhu; *jaya*-all glories; *gaura-bhakta-vṛnda*-to the devotees of Śrī Caitanya Mahāprabhu.



TRANSLATION



All glories to Lord Śrī Caitanya Mahāprabhu! All glories to Lord Nityānanda! All glories to Advaitacandra! And all glories to all the devotees of Śrī Caitanya Mahāprabhu!





TEXT 3





ei-mata mahāprabhu vaise nīlācale



rajanī-divase kṛṣṇa-virahe vihvale



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *vaise nīlācale*-resided at Nīlācala; *rajanī*-divase-day and night; *kṛṣṇa*-virahe-because of separation from Kṛṣṇa; *vihvale*-overwhelmed.



TRANSLATION



While Śrī Caitanya Mahāprabhu thus resided at Jagannātha Purī [Nīlācala], He was continuously overwhelmed, night and day, by separation from Kṛṣṇa.





TEXT 4





svarūpa, rāmānanda,--ei duijana-sane



rātri-dine rasa-gīta-śloka āsvādane



SYNONYMS



*svarūpa*-Svarūpa Dāmodara Gosvāmī; *rāmānanda*-Rāmānanda Rāya; *ei*-these; *dui*-jana-sane-with two persons; *rātri*-dine-night and day; *rasa*-gīta-śloka-verses and songs containing the mellows of transcendental bliss; *āsvādane*-in tasting.



TRANSLATION



Day and night He tasted transcendental blissful songs and verses with two associates, namely Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya.





TEXT 5





nānā-bhāva uṭhe prabhura harṣa, śoka, roṣa



dainyodvega-ārti utkaṇṭhā, santoṣa



SYNONYMS



*nānā-bhāva*-all kinds of emotion; *uṭhe*-awaken; *prabhura*-of Śrī Caitanya Mahāprabhu; *harṣa*-jubilation; *śoka*-lamentation; *roṣa*-anger; *dainya*-humility; *udvega*-anxiety; *ārti*-grief; *utkaṇṭhā*-more eagerness; *santoṣa*-satisfaction.



TRANSLATION



He relished the symptoms of various transcendental emotions such as jubilation, lamentation, anger, humility, anxiety, grief, eagerness and satisfaction.





TEXT 6





sei sei bhāve nija-śloka paḍiyā



ślokera artha āsvādaye dui-bandhu lañā



SYNONYMS



*sei sei bhāve*-in that particular emotion; *nija-śloka paḍiyā*-reciting His own verses; *ślokera*-of the verses; *artha*-meaning; *āsvādaye*-tastes; *dui*-bandhu lañā-with two friends.



TRANSLATION



He would recite His own verses, expressing their meanings and emotions, and thus enjoy tasting them with these two friends.





TEXT 7





kona dine kona bhāve śloka-paṭhana



sei śloka āsvādite rātri-jāgaraṇa



SYNONYMS



*kona dine*-sometimes; *kona bhāve*-in some emotion; *śloka*-paṭhana-reciting the verses; *sei śloka*-those verses; *āsvādite*-to taste; *rātri*-jāgaraṇa-keeping awake at night.



TRANSLATION



Sometimes the Lord would be absorbed in a particular emotion and would stay awake all night reciting related verses and relishing their taste.





TEXT 8





harṣe prabhu kahena,--"śuna svarūpa-rāma-rāya



nāma-saṅkīrtana--kalau parama upāya



SYNONYMS



*harṣe*-in jubilation; *prabhu*-Śrī Caitanya Mahāprabhu; *kahena*-says; *śuna*-please hear; *svarūpa*-rāma-rāya-My dear Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya; *nāma*-saṅkīrtana-chanting of the holy name of the Lord; *kalau*-in the age of Kali; *parama upāya*-the most feasible means for deliverance.



TRANSLATION



In great jubilation, Śrī Caitanya Mahāprabhu said, "My dear Svarūpa Dāmodara and Rāmānanda Rāya, know from Me that chanting of the holy names is the most feasible means of salvation in this age of Kali.





TEXT 9





saṅkīrtana-yajñe kalau kṛṣṇa-ārādhana



sei ta' sumedhā pāya kṛṣṇera caraṇa



SYNONYMS



*saṅkīrtana*-yajñe-performing the yajña of chanting the Hare Kṛṣṇa mantra; *kalau*-in this age of Kali; *kṛṣṇa-ārādhana*-the process of worshiping Kṛṣṇa; *sei ta'*-such persons; *su*-medhā-greatly intelligent; *pāya*-get; *kṛṣṇera caraṇa*-shelter at the lotus feet of Kṛṣṇa.



TRANSLATION



"In this age of Kali, the process of worshiping Kṛṣṇa is to perform sacrifice by chanting the holy name of the Lord. One who does so is certainly very intelligent, and he attains shelter at the lotus feet of Kṛṣṇa.



PURPORT



For further information, one may refer to the *Ādi-līlā*, Chapter Three, texts 77-78.





TEXT 10





kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ



sāṅgopāṅgāstra-pārṣadam



yajñaiḥ saṅkīrtana-prāyair



yajanti hi sumedhasaḥ



SYNONYMS



*kṛṣṇa*-varṇam-repeating the syllables kṛṣ-ṇa; *tviṣā*-with a luster; *akṛṣṇam*-not black (golden); *sa*-aṅga-with associates; *upāṅga*-servitors; *astra*-weapons; *pārṣadam*-confidential companions; *yajñaiḥ*-by sacrifice; *saṅkīrtana*-prāyaiḥ-consisting chiefly of congregational chanting; *yajanti*-they worship; *hi*-certainly; *su*-medhasaḥ-intelligent persons.



TRANSLATION



" 'In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.'



PURPORT



This verse is spoken by Saint Karabhājana in *Śrīmad-Bhāgavatam* (11.5.32). For further information, see *Ādi-līlā*, Chapter Three, text 52.





TEXT 11





nāma-saṅkīrtana haite sarvānartha-nāśa



sarva-śubhodaya, kṛṣṇa-premera ullāsa



SYNONYMS



*nāma*-saṅkīrtana-chanting of the holy names of the Lord; *haite*-from; *sarva*-anartha-nāśa-destruction of all undesirable things; *sarva-śubha*-udaya-awakening of all good fortune; *kṛṣṇa-premera ullāsa*-the beginning of the flow of love of Kṛṣṇa.



TRANSLATION



"Simply by chanting the holy name of Lord Kṛṣṇa, one can be freed from all undesirable habits. This is the means of awakening all good fortune and initiating the flow of waves of love for Kṛṣṇa.





TEXT 12





ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ



śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam



ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ



sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam



SYNONYMS



*cetaḥ*-of the heart; *darpaṇa*-the mirror; *mārjanam*-cleansing; *bhava*-of material existence; *mahā-dāvāgni*-the blazing forest fire; *nirvāpaṇam*-extinguishing; *śreyaḥ*-of good fortune; *kairava*-the white lotus; *candrikā*-the moonshine; *vitaraṇam*-spreading; *vidyā*-of all education; *vadhū*-wife; *jīvanam*-the life; *ānanda*-of bliss; *ambudhi*-the ocean; *vardhanam*-increasing; *prati*-padam-at every step; *pūrṇa-amṛta*-of the full nectar; *āsvādanam*-giving a taste; *sarva*-for everyone; *ātma*-snapanam-bathing of the self; *param*-transcendental; *vijayate*-let there be victory; *śrī-kṛṣṇa-saṅkīrtanam*-for the congregational chanting of the holy name of Kṛṣṇa.



TRANSLATION



"Let there be all victory for the chanting of the holy name of Lord Kṛṣṇa, which can cleanse the mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life and soul of all education. The chanting of the holy name of Kṛṣṇa expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step.



PURPORT



This is the first verse of Śrī Caitanya Mahāprabhu's Śikṣāṣṭaka. The other seven verses are found in texts 16, 21, 29, 32, 36, 39 and 47.





TEXT 13





saṅkīrtana haite pāpa-saṁsāra-nāśana



citta-śuddhi, sarva-bhakti-sādhana-udgama



SYNONYMS



*saṅkīrtana haite*-from the process of chanting the holy name; *pāpa*-saṁsāra-nāśana-annihilation of materialistic life resulting from sins; *citta-śuddhi*-cleansing of the heart; *sarva-bhakti*-all kinds of devotional service; *sādhana*-of the performances; *udgama*-awakening.



TRANSLATION



"By performing congregational chanting of the Hare Kṛṣṇa mantra, one can destroy the sinful condition of material existence, purify the unclean heart and awaken all varieties of devotional service.





TEXT 14





kṛṣṇa-premodgama, premāmṛta-āsvādana



kṛṣṇa-prāpti, sevāmṛta-samudre majjana



SYNONYMS



*kṛṣṇa*-prema-udgama-awakening of love for Kṛṣṇa; *prema*-amṛta-āsvādana-tasting of the transcendental bliss of love for Kṛṣṇa; *kṛṣṇa*-prāpti-attainment of the lotus feet of Kṛṣṇa; *sevā-amṛta*-of the nectar of service; *samudre*-in the ocean; *majjana*-immersing.



TRANSLATION



"The result of chanting is that one awakens his love for Kṛṣṇa and tastes transcendental bliss. Ultimately, one attains the association of Kṛṣṇa and engages in His devotional service, as if immersing himself in a great ocean of love."





TEXT 15





uṭhila viṣāda, dainya,--paḍe āpana-śloka



yāhāra artha śuni' saba yāya duḥkha-śoka



SYNONYMS



*uṭhila viṣāda*-there was awakening of lamentation; *dainya*-humility; *paḍe*-reads; *āpana-śloka*-His own verse; *yāhāra*-of which; *artha śuni'*-hearing the meaning; *saba*-all; *yāya*-go away; *duḥkha-śoka*-unhappiness and lamentation.



TRANSLATION



Lamentation and humility awoke within Śrī Caitanya Mahāprabhu, and He began reciting another of His own verses. By hearing the meaning of that verse, one can forget all unhappiness and lamentation.





TEXT 16





nāmnām akāri bahudhā nija-sarva-śaktis



tatrārpitā niyamitaḥ smaraṇe na kālaḥ



etādṛśī tava kṛpā bhagavan mamāpi



durdaivam īdṛśam ihājani nānurāgaḥ



SYNONYMS



*nāmnām*-of the holy names of the Lord; *akāri*-manifested; *bahudhā*-various kinds; *nija-sarva-śaktiḥ*-all kinds of personal potency; *tatra*-in that; *arpitā*-bestowed; *niyamitaḥ*-restricted; *smaraṇe*-in remembering; *na*-not; *kālaḥ*-consideration of time; *etādṛśī*-so much; *tava*-Your; *kṛpā*-mercy; *bhagavan*-O Lord; *mama*-My; *api*-although; *durdaivam*-misfortune; *īdṛśam*-such; *iha*-in this (the holy name); *ajani*-was born; *na*-not; *anurāgaḥ*-attachment.



TRANSLATION



"My Lord, O Supreme Personality of Godhead, in Your holy name there is all good fortune for the living entity, and therefore You have many names, such as Kṛṣṇa and Govinda, by which You expand Yourself. You have invested all Your potencies in those names, and there are no hard and fast rules for remembering them. My dear Lord, although You bestow such mercy upon the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I commit offenses while chanting the holy name, and therefore I do not achieve attachment for chanting.





TEXT 17





aneka-lokera vāñchā--aneka-prakāra



kṛpāte karila aneka-nāmera pracāra



SYNONYMS



*aneka-lokera*-of many persons; *vāñchā*-the desires; *aneka-prakāra*-of many varieties; *kṛpāte*-by Your mercy; *karila*-You have done; *aneka*-various; *nāmera*-of the holy names; *pracāra*-broadcasting.



TRANSLATION



"Because people vary in their desires, You have distributed various holy names by Your mercy.





TEXT 18





khāite śuite yathā tathā nāma laya



kāla-deśa-niyama nāhi, sarva siddhi haya



SYNONYMS



*khāite*-eating; *śuite*-lying down; *yathā*-as; *tathā*-so; *nāma laya*-one takes the holy name; *kāla*-in time; *deśa*-in place; *niyama*-regulation; *nāhi*-there is not; *sarva siddhi haya*-there is all perfection.



TRANSLATION



"Regardless of time or place, one who chants the holy name, even while eating or sleeping, attains all perfection.





TEXT 19





"sarva-śakti nāme dilā kariyā vibhāga



āmāra durdaiva,--nāme nāhi anurāga!!"



SYNONYMS



*sarva-śakti*-all potencies; *nāme*-in the holy name; *dilā*-You have bestowed; *kariyā vibhāga*-making separation; *āmāra durdaiva*-My misfortune; *nāme*-for chanting the holy names; *nāhi*-there is not; *anurāga*-attachment.



TRANSLATION



"You have invested Your full potencies in each individual holy name, but I am so unfortunate that I have no attachment for chanting Your holy names."





TEXT 20





ye-rūpe la-ile nāma prema upajaya



tāhāra lakṣaṇa śuna, svarūpa-rāma-rāya



SYNONYMS



*ye-rūpe*-by which process; *la*-ile-if chanting; *nāma*-the holy name; *prema upajaya*-dormant love of Kṛṣṇa awakens; *tāhāra lakṣaṇa śuna*-just hear the symptom of that; *svarūpa-rāma-rāya*-O Svarūpa Dāmodara and Rāmānanda Rāya.



TRANSLATION



Śrī Caitanya Mahāprabhu continued, "O Svarūpa Dāmodara Gosvāmī and Rāmānanda Rāya, hear from Me the symptoms of how one should chant the Hare Kṛṣṇa mahā-mantra to awaken very easily one's dormant love for Kṛṣṇa.





TEXT 21





tṛṇād api sunīcena



taror iva sahiṣṇunā



amāninā mānadena



kīrtanīyaḥ sadā hariḥ



SYNONYMS



*tṛṇāt api*-than downtrodden grass; *sunīcena*-being lower; *taroḥ*-than a tree; *iva*-like; *sahiṣṇunā*-with tolerance; *amāninā*-without being puffed up by false pride; *mānadena*-giving respect to all; *kīrtanīyaḥ*-to be chanted; *sadā*-always; *hariḥ*-the holy name of the Lord.



TRANSLATION



"One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not expect personal honor but is always prepared to give all respect to others can very easily always chant the holy name of the Lord.





TEXT 22





uttama hañā āpanāke māne tṛṇādhama



dui-prakāre sahiṣṇutā kare vṛkṣa-sama



SYNONYMS



*uttama hañā*-although being very exalted; *āpanāke*-himself; *māne*-thinks; *tṛṇa*-adhama-lower than a blade of the grass on the ground; *dui-prakāre*-in two ways; *sahiṣṇutā*-tolerance; *kare*-performs; *vṛkṣa*-sama-like the tree.



TRANSLATION



"These are the symptoms of one who chants the Hare Kṛṣṇa mahā-mantra. Although he is very exalted, he thinks himself lower than the grass on the ground, and like a tree, he tolerates everything in two ways.





TEXT 23





vṛkṣa yena kāṭileha kichu nā bolaya



śukāñā maileha kāre pānī nā māgaya



SYNONYMS



*vṛkṣa*-a tree; *yena*-as; *kāṭileha*-when it is cut; *kichu nā bolaya*-does not say anything; *śukāñā*-drying up; *maileha*-if dying; *kāre*-anyone; *pāni*-water; *nā māgaya*-does not ask for.



TRANSLATION



"When a tree is cut down, it does not protest, and even when drying up, it does not ask anyone for water.





TEXT 24





yei ye māgaye, tāre deya āpana-dhana



gharma-vṛṣṭi sahe, ānera karaye rakṣaṇa



SYNONYMS



*yei ye māgaye*-if anyone asks anything from the tree; *tāre*-unto him; *deya*-gives; *āpana*-dhana-its own wealth; *gharma-vṛṣṭi*-the scorching heat of the sun and torrents of rain; *sahe*-tolerates; *ānera*-to others; *karaye rakṣaṇa*-gives protection.



TRANSLATION



"The tree delivers its fruits, flowers and whatever it possesses to anyone and everyone. It tolerates scorching heat and torrents of rain, yet it still gives shelter to others.





TEXT 25





uttama hañā vaiṣṇava habe nirabhimāna



jīve sammāna dibe jāni' 'kṛṣṇa'-adhiṣṭhāna



SYNONYMS



*uttama hañā*-although being very exalted; *vaiṣṇava*-a devotee; *habe*-should become; *nirabhimāna*-without pride; *jīve*-to all living entities; *sammāna dibe*-should give respect; *jāni'*-knowing; *kṛṣṇa-adhiṣṭhāna*-the residing place of Kṛṣṇa.



TRANSLATION



"Although a Vaiṣṇava is the most exalted person, he is prideless and gives all respect to everyone, knowing everyone to be the resting place of Kṛṣṇa.





TEXT 26





ei-mata hañā yei kṛṣṇa-nāma laya



śrī-kṛṣṇa-caraṇe tāṅra prema upajaya



SYNONYMS



*ei-mata*-in this way; *hañā*-becoming; *yei*-anyone who; *kṛṣṇa*-nāma laya-chants the holy name of Kṛṣṇa; *śrī*-kṛṣṇa-caraṇe-at the lotus feet of Lord Kṛṣṇa; *tāṅra*-his; *prema upajaya*-love of Kṛṣṇa awakens.



TRANSLATION



"If one chants the holy name of Lord Kṛṣṇa in this manner, he will certainly awaken his dormant love for Kṛṣṇa's lotus feet."





TEXT 27





kahite kahite prabhura dainya bāḍilā



'śuddha-bhakti' kṛṣṇa-ṭhāñi māgite lāgilā



SYNONYMS



*kahite kahite*-speaking like this; *prabhura*-of Śrī Caitanya Mahāprabhu; *dainya*-humility; *bāḍilā*-increased; *śuddha*-bhakti-pure devotional service; *kṛṣṇa-ṭhāñi*-from Kṛṣṇa; *māgite lāgilā*-began to pray for.



TRANSLATION



As Lord Caitanya spoke in this way, His humility increased, and He began praying to Kṛṣṇa that He could discharge pure devotional service.





TEXT 28





premera svabhāva--yāhāṅ premera sambandha



sei māne,--'kṛṣṇe mora nāhi prema-gandha'



SYNONYMS



*premera sva-bhāva*-the nature of love of Godhead; *yāhāṅ*-where; *premera sambandha*-a relationship of love of Godhead; *sei māne*-he recognizes; *kṛṣṇe*-unto Lord Kṛṣṇa; *mora*-my; *nāhi*-there is not; *prema*-gandha-even a scent of love of Godhead.



TRANSLATION



Wherever there is a relationship of love of Godhead, its natural symptom is that the devotee does not think himself a devotee. Instead, he always thinks that he has not even a drop of love for Kṛṣṇa.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments that persons who are actually very poor because they possess not even a drop of love of Godhead or pure devotional service falsely advertise themselves as great devotees, although they cannot at any time relish the transcendental bliss of devotional service. A class of so-called devotees known as prākṛta-sahajiyās sometimes display devotional symptoms to exhibit their good fortune. They are pretending, however, because these devotional features are only external. The prākṛta-sahajiyās exhibit these symptoms to advertise their so-called advancement in love of Kṛṣṇa, but instead of praising the prākṛta-sahajiyās for their symptoms of transcendental ecstasy, pure devotees do not like to associate with them. It is not advisable to equate the prākṛta-sahajiyās with pure devotees. When one is actually advanced in ecstatic love of Kṛṣṇa, he does not try to advertise himself. Instead, he endeavors more and more to render service to the Lord.





The prākṛta-sahajiyās sometimes criticize pure devotees by calling them philosophers, learned scholars, knowers of the truth, or minute observers, but not devotees. On the other hand, they depict themselves as the most advanced, transcendentally blissful devotees, deeply absorbed in devotional service and mad to taste transcendental mellows. They also describe themselves as the most advanced devotees in spontaneous love, as knowers of transcendental mellows, as the topmost devotees in conjugal love of Kṛṣṇa, and so on. Not actually knowing the transcendental nature of love of God, they accept their material emotions to be indicative of advancement. In this way they pollute the process of devotional service. To try to become writers of Vaiṣṇava literature, they introduce their material conceptions of life into pure devotional service. Because of their material conceptions, they advertise themselves as knowers of transcendental mellows, but they do not understand the transcendental nature of devotional service.





TEXT 29





na dhanaṁ na janaṁ na sundarīṁ



kavitāṁ vā jagadīśa kāmaye



mama janmani jamanīśvare



bhavatād bhaktir ahaitukī tvayi



SYNONYMS



*na*-not; *dhanam*-riches; *na*-not; *janam*-followers; *na*-not; *sundarīm*-a very beautiful woman; *kavitām*-fruitive activities described in flowery language; *vā*-or; *jagat-īśa*-O Lord of the universe; *kāmaye*-I desire; *mama*-My; *janmani*-in birth; *janmani*-after birth; *īśvare*-unto the Supreme Personality of Godhead; *bhavatāt*-let there be; *bhaktiḥ*-devotional service; *ahaitukī*-with no motives; *tvayi*-unto You.



TRANSLATION



"O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife or fruitive activities described in flowery language. All I want, life after life, is unmotivated devotional service to You.





TEXT 30





dhana, jana nāhi māgoṅ, kavitā sundarī



'śuddha-bhakti' deha' more, kṛṣṇa kṛpā kari'



SYNONYMS



*dhana*-wealth; *jana*-followers; *nāhi*-do not; *māgoṅ*-I want; *kavitā sundarī*-a beautiful wife or fruitive activities; *śuddha*-bhakti-pure devotional service; *deha*-please award; *more*-unto Me; *kṛṣṇa*-O Lord Kṛṣṇa; *kṛpā kari'*-becoming merciful.



TRANSLATION



"My dear Lord Kṛṣṇa, I do not want material wealth from You, nor do I want followers, a beautiful wife or the results of fruitive activities. I only pray that by Your causeless mercy You give Me pure devotional service to You, life after life.





TEXT 31





ati-dainye punaḥ māge dāsya-bhakti-dāna



āpanāre kare saṁsārī jīva-abhimāna



SYNONYMS



*ati-dainye*-in great humility; *punaḥ*-again; *māge*-begs; *dāsya-bhakti-dāna*-the awarding of devotion in servitude; *āpanāre*-to Himself; *kare*-does; *saṁsārī*-materialistic; *jīva*-abhimāna-conception as a conditioned soul.



TRANSLATION



In great humility, considering Himself a conditioned soul of the material world, Śrī Caitanya Mahāprabhu again expressed His desire to be endowed with service to the Lord.





TEXT 32





ayi nanda-tanuja kiṅkaraṁ



patitaṁ māṁ viṣame bhavāmbudhau



kṛpayā tava pāda-paṅkaja-



sthita-dhūlī-sadṛśaṁ vicintaya



SYNONYMS



*ayi*-oh, My Lord; *nanda-tanuja*-the son of Nanda Mahārāja, Kṛṣṇa; *kiṅkaram*-the servant; *patitam*-fallen; *mām*-Me; *viṣame*-horrible; *bhava-ambudhau*-in the ocean of nescience; *kṛpayā*-by causeless mercy; *tava*-Your; *pāda*-paṅkaja-lotus feet; *sthita*-situated at; *dhūlī*-sadṛśam-like a particle of dust; *vicintaya*-kindly consider.



TRANSLATION



"Oh, My Lord, O Kṛṣṇa, son of Mahārāja Nanda, I am Your eternal servant, but because of My own fruitive acts, I have fallen in this horrible ocean of nescience. Now please be causelessly merciful to Me. Consider Me a particle of dust at Your lotus feet.





TEXT 33





"tomāra nitya-dāsa mui, tomā pāsariyā



paḍiyāchoṅ bhavārṇave māyā-baddha hañā



SYNONYMS



*tomāra*-Your; *nitya*-dāsa-eternal servant; *mui*-I; *tomā pāsariyā*-forgetting Your Lordship; *paḍiyāchoṅ*-I have fallen; *bhava-arṇave*-in the ocean of nescience; *māyā*-baddha hañā-becoming conditioned by the external energy.



TRANSLATION



"I am Your eternal servant, but I forgot Your Lordship. Now I have fallen in the ocean of nescience and have been conditioned by the external energy.





TEXT 34





kṛpā kari' kara more pada-dhūli-sama



tomāra sevaka karoṅ tomāra sevana"



SYNONYMS



*kṛpā kari'*-being merciful; *kara*-make; *more*-Me; *pada*-dhūli-sama-like a particle of dust at Your lotus feet; *tomāra sevaka*-as I am Your eternal servant; *karoṅ*-let Me be engaged; *tomāra sevana*-in Your service.



TRANSLATION



"Be causelessly merciful to Me by giving Me a place with the particles of dust at Your lotus feet so that I may engage in the service of Your Lordship as Your eternal servant."





TEXT 35





punaḥ ati-utkaṇṭhā, dainya ha-ila udgama



kṛṣṇa-ṭhāñi māge prema-nāma-saṅkīrtana



SYNONYMS



*punaḥ*-again; *ati*-utkaṇṭhā-great eagerness; *dainya*-humility; *ha-ila udgama*-was awakened; *kṛṣṇa*-thāñi-from Lord Kṛṣṇa; *māge*-prays for; *prema*-in ecstatic love; *nāma*-saṅkīrtana-chanting the mahā-mantra.



TRANSLATION



Natural humility and eagerness then awoke in Lord Śrī Caitanya Mahāprabhu. He prayed to Kṛṣṇa to be able to chant the mahā-mantra in ecstatic love.





TEXT 36





nayanaṁ galad-aśru-dhārayā



vadanaṁ gadgada-ruddhayā girā



pulakair nicitaṁ vapuḥ kadā,



tava nāma-grahaṇe bhaviṣyati



SYNONYMS



*nayanam*-the eyes; *galat-aśru-dhārayā*-by streams of tears running down; *vadanam*-mouth; *gadgada*-faltering; *ruddhayā*-choked up; *girā*-with words; *pulakaiḥ*-with erection of the hairs due to transcendental happiness; *nicitam*-covered; *vapuḥ*-the body; *kadā*-when; *tava*-Your; *nāma-grahaṇe*-in chanting the name; *bhaviṣyati*-will be.



TRANSLATION



"My dear Lord, when will My eyes be beautified by filling with tears that constantly glide down as I chant Your holy name? When will My voice falter and all the hairs on My body stand erect in transcendental happiness as I chant Your holy name?





TEXT 37





"prema-dhana vinā vyartha daridra jīvana



'dāsa' kari' vetana more deha prema-dhana"



SYNONYMS



*prema-dhana*-the wealth of ecstatic love; *vinā*-without; *vyartha*-useless; *daridra jīvana*-poor life; *dāsa kari'*-accepting as Your eternal servant; *vetana*-salary; *more*-unto Me; *deha*-give; *prema-dhana*-the treasure of love of Godhead.



TRANSLATION



"Without love of Godhead, My life is useless. Therefore I pray that You accept Me as Your servant and give Me the salary of ecstatic love of God."





TEXT 38





rasāntarāveśe ha-ila viyoga-sphuraṇa



udvega, viṣāda, dainye kare pralapana



SYNONYMS



*rasa-antara-āveśe*-in the ecstatic love of different mellows; *ha*-ila-there was; *viyoga*-sphuraṇa-awakening of separation; *udvega*-distress; *viṣāda*-moroseness; *dainye*-humility; *kare pralapana*-speaks like a crazy person.



TRANSLATION



Separation from Kṛṣṇa awoke various mellows of distress, lamentation and humility. Thus Śrī Caitanya Mahāprabhu spoke like a crazy man.





TEXT 39





yugāyitaṁ nimeṣeṇa



cakṣuṣā prāvṛṣāyitam



śūnyāyitaṁ jagat sarvaṁ



govinda-viraheṇa me



SYNONYMS



*yugāyitam*-appearing like a great millennium; *nimeṣeṇa*-by a moment; *cakṣuṣā*-from the eyes; *prāvṛṣāyitam*-tears falling like torrents of rain; *śūnyāyitam*-appearing void; *jagat*-the world; *sarvam*-all; *govinda*-from Lord Govinda, Kṛṣṇa; *viraheṇa me*-by My separation.



TRANSLATION



"My Lord Govinda, because of separation from You, I consider even a moment a great millennium. Tears flow from My eyes like torrents of rain, and I see the entire world as void.





TEXT 40





udvege divasa nā yāya 'kṣaṇa' haila 'yuga'-sama



varṣāra megha-prāya aśru variṣe nayana



SYNONYMS



*udvege*-by great agitation; *divasa*-day; *nā*-not; *yāya*-passes; *kṣaṇa*-a moment; *haila*-became; *yuga*-sama-like a great millennium; *varṣāra*-of the rainy season; *megha*-prāya-like clouds; *aśru*-tears; *variṣe*-fall down; *nayana*-from the eyes.



TRANSLATION



"In My agitation, a day never ends, for every moment seems like a millennium. Pouring incessant tears, My eyes are like clouds in the rainy season.





TEXT 41





govinda-virahe śūnya ha-ila tribhuvana



tuṣānale poḍe,--yena nā yāya jīvana



SYNONYMS



*govinda-virahe*-by separation from Govinda; *śūnya*-void; *ha*-ila-became; *tri-bhuvana*-the three worlds; *tuṣa-anale*-in the slow fire; *poḍe*-burns; *yena*-just like; *nā yāya*-does not go; *jīvana*-life.



TRANSLATION



"The three worlds have become void because of separation from Govinda. I feel as if I were burning alive in a slow fire.





TEXT 42





kṛṣṇa udāsīna ha-ilā karite parīkṣaṇa



sakhī saba kahe,--'kṛṣṇe kara upekṣaṇa'



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *udāsīna*-indifferent; *ha*-ilā-became; *karite*-to make; *parīkṣaṇa*-testing; *sakhī saba kahe*-all the friends say; *kṛṣṇe*-unto Kṛṣṇa; *kara*-just do; *upekṣaṇa*-neglecting.



TRANSLATION



"Lord Kṛṣṇa has become indifferent to Me just to test My love, and My friends say,'Better to disregard Him.' "





TEXT 43





eteka cintite rādhāra nirmala hṛdaya



svābhāvika premāra svabhāva karila udaya



SYNONYMS



*eteka*-thus; *cintite*-thinking; *rādhāra*-of Śrīmatī Rādhārāṇī; *nirmala hṛdaya*-possessing a pure heart; *svābhāvika*-natural; *premāra*-of love of Kṛṣṇa; *sva-bhāva*-the character; *karila udaya*-awakes.



TRANSLATION



While Śrīmatī Rādhārāṇī was thinking in this way, the characteristics of natural love became manifest because of Her pure heart.





TEXT 44





īrṣyā, utkaṇṭhā, dainya, prauḍhi, vinaya



eta bhāva eka-ṭhāñi karila udaya



SYNONYMS



*īrṣyā*-envy; *utkaṇṭhā*-eagerness; *dainya*-humility; *prauḍhi*-zeal; *vinaya*-solicitation; *eta bhāva*-all these transcendental ecstasies; *eka-ṭhāñi*-in one place; *karila udaya*-awoke.



TRANSLATION



The ecstatic symptoms of envy, great eagerness, humility, zeal and supplication all became manifest at once.





TEXT 45





eta bhāve rādhāra mana asthira ha-ilā



sakhī-gaṇa-āge prauḍhi-śloka ye paḍilā



SYNONYMS



*eta bhāve*-in that mood; *rādhāra*-of Śrīmatī Rādhārāṇī; *mana*-the mind; *asthira ha*-ilā-became agitated; *sakhī*-gaṇa-āge-before the friends, the gopīs; *prauḍhi-śloka*-advanced devotional verse; *ye*-which; *paḍilā*-She recited.



TRANSLATION



In that mood, the mind of Śrīmatī Rādhārāṇī was agitated, and therefore She spoke a verse of advanced devotion to Her gopī friends.





TEXT 46





sei bhāve prabhu sei śloka uccārilā



śloka uccārite tad-rūpa āpane ha-ilā



SYNONYMS



*sei bhāve*-in that ecstatic mood; *prabhu*-Śrī Caitanya Mahāprabhu; *sei*-that; *śloka*-verse; *uccārilā*-recited; *śloka*-the verse; *uccārite*-by reciting; *tat*-rūpa-like Śrīmatī Rādhārāṇī; *āpane*-Himself; *ha*-ilā-became.



TRANSLATION



In the same spirit of ecstasy, Śrī Caitanya Mahāprabhu recited that verse, and as soon as He did so, He felt like Śrīmatī Rādhārāṇī.





TEXT 47





āśliṣya vā pāda-ratāṁ pinaṣṭu mām



adarśanān marma-hatāṁ karotu vā



yathā tathā vā vidadhātu lampaṭo



mat-prāṇa-nāthas tu sa eva nāparaḥ



SYNONYMS



*āśliṣya*-embracing with great pleasure; *vā*-or; *pāda-ratām*-who is fallen at the lotus feet; *pinaṣṭu*-let Him trample; *mām*-Me; *adarśanāt*-by not being visible; *marma*-hatām-brokenhearted; *karotu*-let Him make; *vā*-or; *yathā*-as (He likes); *tathā*-so; *vā*-or; *vidadhātu*-let Him do; *lampaṭaḥ*-a debauchee, who mixes with other women; *mat-prāṇa-nāthaḥ*-the Lord of My life; *tu*-but; *saḥ*-He; *eva*-only; *na aparaḥ*-not anyone else.



TRANSLATION



"Let Kṛṣṇa tightly embrace this maidservant, who has fallen at His lotus feet. Let Him trample Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do whatever He likes, but He is still no one other than the worshipable Lord of My heart.





TEXT 48





"āmi--kṛṣṇa-pada-dāsī, teṅho--rasa-sukha-rāśi,



āliṅgiyā kare ātma-sātha



kibā nā deya daraśana, jārena mora tanu-mana,



tabu teṅho--mora prāṇa-nātha



SYNONYMS



*āmi*-I; *kṛṣṇa-pada-dāsī*-a maidservant at the lotus feet of Kṛṣṇa; *teṅho*-He; *rasa-sukha-rāśi*-the reservoir of transcendental mellows; *āliṅgiyā*-by embracing; *kare*-makes; *ātma*-sātha-merged; *kibā*-or; *nā deya*-does not give; *daraśana*-audience; *jārena*-corrodes; *mora*-My; *tanu*-mana-body and mind; *tabu*-still; *teṅho*-He; *mora prāṇa-nātha*-the Lord of My life.



TRANSLATION



"I am a maidservant at the lotus feet of Kṛṣṇa. He is the embodiment of transcendental happiness and mellows. If He likes He can tightly embrace Me and make Me feel oneness with Him, or by not giving Me His audience, He may corrode My mind and body. Nevertheless, it is He who is the Lord of My life.





TEXT 49





sakhi he, śuna mora manera niścaya



kibā anurāga kare, kibā duḥkha diyā māre,



mora prāṇeśvara kṛṣṇa--anya naya



SYNONYMS



*sakhi he*-My dear friend; *śuna*-just hear; *mora*-My; *manera*-of the mind; *niścaya*-decision; *kibā*-whether; *anurāga*-affection; *kare*-shows; *kibā*-or; *duḥkha*-unhappiness; *diyā*-bestowing; *māre*-kills; *mora*-My; *prāṇa-īśvara*-the Lord of life; *kṛṣṇa*-Kṛṣṇa; *anya naya*-and no one else.



TRANSLATION



"My dear friend, just hear the decision of My mind. Kṛṣṇa is the Lord of My life in all conditions, whether He shows Me affection or kills Me by giving Me unhappiness.





TEXT 50





chāḍi' anya nārī-gaṇa, mora vaśa tanu-mana,



mora saubhāgya prakaṭa kariyā



tā-sabāre deya pīḍā, āmā-sane kare krīḍā,



sei nārī-gaṇe dekhāñā



SYNONYMS



*chāḍi'*-giving up; *anya*-other; *nārī*-gaṇa-women; *mora*-My; *vaśa*-control; *tanu*-mana-mind and body; *mora*-My; *saubhāgya*-fortune; *prakaṭa kariyā*-manifesting; *tā*-sabāre-unto all of them; *deya pīḍā*-gives distress; *āmā*-sane-with Me; *kare krīḍā*-performs loving activities; *sei nārī*-gaṇe-unto these women; *dekhāñā*-showing.

TRANSLATION



"Sometimes Kṛṣṇa gives up the company of other gopīs and becomes controlled, mind and body, by Me. Thus He manifests My good fortune and gives others distress by performing His loving affairs with Me.





TEXT 51





kibā teṅho lampaṭa, śaṭha, dhṛṣṭa, sakapaṭa,



anya nārī-gaṇa kari' sātha



more dite manaḥ-pīḍā, mora āge kare krīḍā,



tabu teṅho--mora prāṇa-nātha



SYNONYMS



*kibā*-or; *teṅho*-He; *lampaṭa*-debauchee; *śaṭha*-deceitful; *dhṛṣṭa*-obstinate; *sakapaṭa*-with a cheating propensity; *anya*-other; *nārī*-gaṇa-women; *kari'*-accepting; *sātha*-as companions; *more*-unto Me; *dite*-to give; *manaḥ*-pīḍā-distress in the mind; *mora āge*-in front of Me; *kare krīḍā*-performs loving affairs; *tabu*-still; *teṅho*-He; *mora prāṇa-nātha*-the Lord of My life.



TRANSLATION



"Or, since after all He is a very cunning, obstinate debauchee with a propensity to cheat, He takes to the company of other women. He then indulges in loving affairs with them in front of Me to give distress to My mind. Nevertheless, He is still the Lord of My life.





TEXT 52





nā gaṇi āpana-duḥkha, sabe vāñchi tāṅra sukha,



tāṅra sukha--āmāra tātparya



more yadi diyā duḥkha, tāṅra haila mahā-sukha,



sei duḥkha--mora sukha-varya



SYNONYMS



*nā*-not; *gaṇi*-I count; *āpana*-duḥkha-own personal misery; *sabe*-only; *vāñchi*-I desire; *tāṅra sukha*-His happiness; *tāṅra sukha*-His happiness; *āmāra tātparya*-the aim of My life; *more*-unto Me; *yadi*-if; *diyā duḥkha*-giving distress; *tāṅra*-His; *haila*-there was; *mahā*-sukha-great happiness; *sei duḥkha*-that unhappiness; *mora sukha-varya*-the best of My happiness.



TRANSLATION



"I do not mind My personal distress. I only wish for the happiness of Kṛṣṇa, for His happiness is the goal of My life. However, if He feels great happiness in giving Me distress, that distress is the best of My happiness.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that a devotee does not care about his own happiness and distress; he is simply interested in seeing that Kṛṣṇa is happy, and for that purpose he engages in various activities. A pure devotee has no way of sensing happiness except by seeing that Kṛṣṇa is happy in every respect. If Kṛṣṇa becomes happy by giving him distress, such a devotee accepts that unhappiness as the greatest of all happiness. Those who are materialistic, however, who are very proud of material wealth and have no spiritual knowledge, like the prākṛta-sahajiyās, regard their own happiness as the aim of life. Some of them aspire to enjoy themselves by sharing the happiness of Kṛṣṇa. This is the mentality of fruitive workers who want to enjoy sense gratification by making a show of service to Kṛṣṇa.





TEXT 53





ye nārīre vāñche kṛṣṇa, tāra rūpe satṛṣṇa,



tāre nā pāñā haya duḥkhī



mui tāra pāya paḍi', lañā yāṅa hāte dhari',



krīḍā karāñā tāṅre karoṅ sukhī



SYNONYMS



*ye nārīre*-the woman whom; *vāñche kṛṣṇa*-Kṛṣṇa desires to have in His company; *tāra rūpe satṛṣṇa*-attracted to her beauty; *tāre*-her; *nā pāñā*-not getting; *haya duḥkhī*-becomes unhappy; *mui*-I; *tāra pāya paḍi'*-falling down at her feet; *lañā yāṅa*-taking, go; *hāte dhari'*-catching the hand; *krīḍā*-pastimes; *karāñā*-bringing about; *tāṅre*-Lord Kṛṣṇa; *karoṅ sukhī*-I make happy.



TRANSLATION



"If Kṛṣṇa, attracted by the beauty of some other woman, wants to enjoy with her but is unhappy because He cannot get her, I fall down at her feet, catch her hand and bring her to Kṛṣṇa to engage her for His happiness.





TEXT 54





kāntā kṛṣṇe kare roṣa, kṛṣṇa pāya santoṣa,



sukha pāya tāḍana-bhartsane



yathā-yogya kare māna, kṛṣṇa tāte sukha pāna,



chāḍe māna alpa-sādhane



SYNONYMS



*kāntā*-the beloved; *kṛṣṇe*-unto Lord Kṛṣṇa; *kare roṣa*-shows anger; *kṛṣṇa pāya santoṣa*-Kṛṣṇa becomes very happy; *sukha pāya*-obtains happiness; *tāḍana-bhartsane*-by chastisement; *yathā*-yogya-as it is suitable; *kare māna*-shows pride; *kṛṣṇa*-Lord Kṛṣṇa; *tāte*-in such activities; *sukha pāna*-obtains happiness; *chāḍe māna*-gives up pride; *alpa-sādhane*-by a little endeavor.



TRANSLATION



"When a beloved gopī shows symptoms of anger toward Kṛṣṇa, Kṛṣṇa is very satisfied. Indeed, He is pleased when chastised by such a gopī. She shows her pride suitably, and Kṛṣṇa enjoys that attitude. Then she gives up her pride with a little endeavor.





TEXT 55





sei nārī jīye kene, kṛṣṇa-marma vyathā jāne,



tabu kṛṣṇe kare gāḍha roṣa



nija-sukhe māne kāja, paḍuka tāra śire vāja,



kṛṣṇera mātra cāhiye santoṣa



SYNONYMS



*sei nārī*-that woman; *jīye*-lives; *kene*-why; *kṛṣṇa*-marma-Kṛṣṇa's heart; *vyathā*-unhappy; *jāne*-knows; *tabu*-still; *kṛṣṇe*-unto Kṛṣṇa; *kare*-does; *gāḍha roṣa*-deep anger; *nija-sukhe*-in her own happiness; *māne*-considers; *kāja*-the only business; *paḍuka*-let there fall; *tāre*-of her; *śire*-on the head; *vāja*-a thunderbolt; *kṛṣṇera*-of Kṛṣṇa; *mātra*-only; *cāhiye*-we want; *santoṣa*-the happiness.



TRANSLATION



"Why does a woman continue to live who knows that Kṛṣṇa's heart is unhappy but who still shows her deep anger toward Him? She is interested in her own happiness. I condemn such a woman to be struck on the head with a thunderbolt, for we simply want the happiness of Kṛṣṇa.



PURPORT



A devotee who is satisfied only with his own sense gratification certainly falls down from the service of Kṛṣṇa. Being attracted by material happiness, he later joins the prākṛta-sahajiyās, who are considered to be nondevotees.





TEXT 56





ye gopī mora kare dveṣe, kṛṣṇera kare santoṣe,



kṛṣṇa yāre kare abhilāṣa



mui tāra ghare yāñā, tāre sevoṅ dāsī hañā,



tabe mora sukhera ullāsa



SYNONYMS



*ye gopī*-any gopī who; *mora*-unto Me; *kare dveṣe*-shows envy; *kṛṣṇera kare santoṣe*-but satisfies Kṛṣṇa; *kṛṣṇa*-unto Lord Kṛṣṇa; *yāre*-unto whom; *kare*-does; *abhilāṣa*-desiring; *mui*-I; *tāra*-her; *ghare yāñā*-going to the house; *tāre sevoṅ*-shall render service unto her; *dāsī hañā*-becoming a maidservant; *tabe*-then; *mora*-My; *sukhera ullāsa*-awakening of happiness.



TRANSLATION



"If a gopī envious of Me satisfies Kṛṣṇa and Kṛṣṇa desires her, I shall not hesitate to go to her house and become her maidservant, for then My happiness will be awakened.





TEXT 57





kuṣṭhī-viprera ramaṇī, pativratā-śiromaṇi,



pati lāgi' kailā veśyāra sevā



stambhila sūryera gati, jīyāila mṛta pati,



tuṣṭa kaila mukhya tina-devā



SYNONYMS



*kuṣṭhī-viprera*-of the brāhmaṇa who suffered from leprosy; *ramaṇī*-the wife; *pati-vratā-śiromaṇi*-the topmost of chaste women; *pati lāgi'*-for the satisfaction of her husband; *kailā*-performed; *veśyāra sevā*-service to a prostitute; *stambhila*-stopped; *sūryera gati*-the movement of the sun; *jīyāila*-revived; *mṛta pati*-the dead husband; *tuṣṭa kaila*-satisfied; *mukhya*-the principal; *tina*-devā-three deities or demigods.



TRANSLATION



"The wife of a brāhmaṇa suffering from leprosy manifested herself as the topmost of all chaste women by serving a prostitute to satisfy her husband. She thus stopped the movement of the sun, brought her dead husband back to life and satisfied the three principal demigods [Brahmā, Viṣṇu and Maheśvara].



PURPORT



The Āditya purāṇa, Mārkeṇḍeya Purāṇa and *Padma Purāṇa* tell about a brāhmaṇa who was suffering from leprosy but had a very chaste and faithful wife. He desired to enjoy the company of a prostitute, and therefore his wife went to her and became her maidservant, just to draw her attention for his service. When the prostitute agreed to associate with him, the wife brought her the leprotic husband. When that leper, the sinful son of a brāhmaṇa, saw the chastity of his wife, he finally abandoned his sinful intentions. While coming home, however, he touched the body of Mārkeṇḍeya Ṛṣi, who thus cursed him to die at sunrise. Because of her chastity, the woman was very powerful. Therefore when she heard about the curse, she vowed to stop the sunrise. Because of her strong determination to serve her husband, the three deities-namely Brahmā, Viṣṇu and Maheśvara-were very happy, and they gave her the benediction that her husband would be cured and brought back to life. This example is given herein to emphasize that a devotee should engage himself exclusively for the satisfaction of Kṛṣṇa, without personal motives. That will make his life successful.





TEXT 58





"kṛṣṇa--mora jīvana, kṛṣṇa--mora prāṇa-dhana,



kṛṣṇa--mora prāṇera parāṇa



hṛdaya-upare dharoṅ, sevā kari' sukhī karoṅ,



ei mora sadā rahe dhyāna



SYNONYMS



*kṛṣṇa*-Lord Kṛṣṇa; *mora jīvana*-My life and soul; *kṛṣṇa*-Lord Kṛṣṇa; *mora prāṇa-dhana*-the wealth of My life; *kṛṣṇa*-Lord Kṛṣṇa; *mora prāṇera parāna*-the life of My life; *hṛdaya*-upare-on My heart; *dharoṅ*-I hold; *sevā kari'*-serving; *sukhī karoṅ*-I make happy; *ei*-this; *mora*-My; *sadā*-always; *rahe*-remains; *dhyāna*-meditation.



TRANSLATION



"Kṛṣṇa is My life and soul. Kṛṣṇa is the treasure of My life. Indeed, Kṛṣṇa is the very life of My life. I therefore keep Him always in My heart and try to please Him by rendering service. That is My constant meditation.





TEXT 59





mora sukha--sevane, kṛṣṇera sukha--saṅgame,



ataeva deha deṅa dāna



kṛṣṇa more 'kāntā' kari', kahe more 'prāṇeśvari',



mora haya 'dāsī'-abhimāna



SYNONYMS



*mora sukha*-My happiness; *sevane*-in service; *kṛṣṇera sukha*-Kṛṣṇa's happiness; *saṅgame*-by union with Me; *ataeva*-therefore; *deha*-My body; *deṅa*-I offer; *dāna*-as charity; *kṛṣṇa*-Lord Kṛṣṇa; *more*-Me; *kāntā kari'*-accepting as beloved; *kahe*-says; *more*-to Me; *prāṇa-īśvari*-the most beloved; *mora*-My; *haya*-there is; *dāsī*-abhimāna-considering His maidservant.



TRANSLATION



"My happiness is in the service of Kṛṣṇa, and Kṛṣṇa's happiness is in union with Me. For this reason, I give My body in charity to the lotus feet of Kṛṣṇa, who accepts Me as His loved one and calls Me His most beloved. It is then that I consider Myself His maidservant.





TEXT 60





kānta-sevā-sukha-pūra, saṅgama haite sumadhura,



tāte sākṣī--lakṣmī ṭhākurāṇī



nārāyaṇa-hṛdi sthiti, tabu pāda-sevāya mati,



sevā kare 'dāsī'-abhimānī



SYNONYMS



*kānta-sevā-sukha-pūra*-the service of the Lord is the home of happiness; *saṅgama haite su*-madhura-sweeter than direct union; *tāte*-in that; *sākṣī*-evidence; *lakṣmī ṭhākurāṇī*-the goddess of fortune; *nārāyaṇa*-hṛdi-on the heart of Nārāyaṇa; *sthiti*-situation; *tabu*-still; *pāda*-sevāya mati-her desire is to serve the lotus feet; *sevā kare*-renders service; *dāsī*-abhimānī-considering herself a maidservant.



TRANSLATION



"Service to My lover is the home of happiness and is more sweet than direct union with Him. The goddess of fortune is evidence of this, for although she constantly lives on the heart of Nārāyaṇa, she wants to render service to His lotus feet. She therefore considers herself a maidservant and serves Him constantly."





TEXT 61





ei rādhāra vacana, viśuddha-prema-lakṣaṇa,



āsvādaye śrī-gaura-rāya



bhāve mana nahe sthira, sāttvike vyāpe śarīra,



mana-deha dharaṇa nā yāya



SYNONYMS



*ei*-this; *rādhāra vacana*-the statement of Śrīmatī Rādhārāṇī; *viśuddha-prema-lakṣaṇa*-the symptoms of pure love of Kṛṣṇa; *āsvādaye*-tastes; *śrī-gaura-rāya*-Lord Śrī Caitanya Mahāprabhu; *bhāve*-because of this ecstasy; *mana nahe sthira*-the mind is not steady; *sāttvike*-the symptoms of transcendental love; *vyāpe*-spread over; *śarīra*-the body; *mana*-deha-mind and body; *dharaṇa*-sustaining; *nā yāya*-is not possible.



TRANSLATION



These statements by Śrīmatī Rādhārāṇī show the symptoms of pure love for Kṛṣṇa tasted by Śrī Caitanya Mahāprabhu. In that ecstatic love, His mind was unsteady. Transformations of transcendental love spread throughout His entire body, and He could not sustain His body and mind.





TEXT 62





vrajera viśuddha-prema,--yena jāmbū-nada hema,



ātma-sukhera yāhāṅ nāhi gandha



se prema jānā'te loke, prabhu kailā ei śloke,



pade kailā arthera nirbandha



SYNONYMS



*vrajera*-of Vṛndāvana; *viśuddha-prema*-the pure love of Kṛṣṇa; *yena*-like; *jāmbū-nada hema*-the golden particles found in the Jāmbū River; *ātma-sukhera*-of personal sense gratification; *yāhāṅ*-where; *nāhi gandha*-there is not even a scent; *se prema*-that love of Godhead; *jānā'te loke*-to advertise among the people; *prabhu*-Śrī Caitanya Mahāprabhu; *kailā*-has written; *ei śloke*-this verse; *pade*-in different steps; *kailā arthera nirbandha*-has clarified the real meaning.



TRANSLATION



The pure devotional service in Vṛndāvana is like the golden particles in the River Jāmbū. In Vṛndāvana there is not a trace of personal sense gratification. It is to advertise such pure love in this material world that Śrī Caitanya Mahāprabhu has written the previous verse and explained its meaning.





TEXT 63





ei-mata mahāprabhu bhāvāviṣṭa hañā



pralāpa karilā tat-tat śloka paḍiyā



SYNONYMS



*ei-mata*-in this way; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *bhāva-āviṣṭa hañā*-being overwhelmed by ecstatic love; *pralāpa karilā*-said crazy words; *tat*-tat-appropriate; *śloka paḍiyā*-by reading the verse.



TRANSLATION



Thus overwhelmed by ecstatic love, Śrī Caitanya Mahāprabhu spoke like a madman and recited suitable verses.





TEXT 64





pūrve aṣṭa-śloka kari' loke śikṣā dilā



sei aṣṭa-ślokera artha āpane āsvādilā



SYNONYMS



*pūrve*-formerly; *aṣṭa-śloka kari'*-composing eight verses; *loke śikṣā dilā*-gave instruction to the people in general; *sei*-those; *aṣṭa-ślokera*-of the eight stanzas; *artha*-the meaning; *āpane āsvādilā*-personally tasted.



TRANSLATION



The Lord had formerly composed these eight verses to teach people in general. Now He personally tasted the meaning of the verses, which are called the Śikṣāṣṭaka.





TEXT 65





prabhura 'śikṣāṣṭaka'-śloka yei paḍe, śune



kṛṣṇe prema-bhakti tāra bāḍe dine-dine



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *śikṣā-aṣṭaka*-of the eight instructions; *śloka*-the verses; *yei*-anyone who; *paḍe*-recites; *śune*-or hears; *kṛṣṇe*-unto Lord Kṛṣṇa; *prema*-bhakti-ecstatic love and devotion; *tāra*-his; *bāḍe*-increases; *dine*-dine-day after day.



TRANSLATION



If anyone recites or hears these eight verses of instruction by Śrī Caitanya Mahāprabhu, his ecstatic love and devotion for Kṛṣṇa increase day by day.





TEXT 66





yadyapiha prabhu--koṭī-samudra-gambhīra



nānā-bhāva-candrodaye hayena asthira



SYNONYMS



*yadyapiha*-although; *prabhu*-Śrī Caitanya Mahāprabhu; *koṭī*-samudra-gambhīra-as deep as millions of oceans; *nānā*-various; *bhāva*-of ecstatic emotions; *candrodaye*-because of the moonrise; *hayena*-sometimes becomes; *asthira*-restless.



TRANSLATION



Although Śrī Caitanya Mahāprabhu is as deep and grave as millions of oceans, when the moon of His various emotions rises, He becomes restless.





TEXTS 67-68





yei yei śloka jayadeva, bhāgavate



rāyera nāṭake, yei āra karṇāmṛte



sei sei bhāve śloka kariyā paṭhane



sei sei bhāvāveśe karena āsvādane



SYNONYMS



*yei yei*-whatever; *śloka*-verses; *jayadeva*-Jayadeva Gosvāmī; *bhāgavate*-in Śrīmad-Bhāgavatam; *rāyera nāṭake*-in the drama made by Rāmānanda Rāya; *yei*-whatever; *āra*-also; *karṇāmṛte*-in the book named Kṛṣṇa-karṇāmṛta, written by Bilvamaṅgala Ṭhākura; *sei sei bhāve*-in those ecstatic emotions; *śloka*-verses; *kariyā paṭhane*-reading regularly; *sei sei*-in that particular; *bhāva-āveśe*-ecstatic love; *karena āsvādane*-He tastes.



TRANSLATION



When Śrī Caitanya Mahāprabhu read the verses of Jayadeva's Gīta-govinda, of *Śrīmad-Bhāgavatam*, of Rāmānanda Rāya's drama Jagannātha-vallabha-nāṭaka and of Bilvamaṅgala Ṭhākura's Kṛṣṇa-karṇāmṛta, He was overwhelmed by the various ecstatic emotions of those verses. Thus He tasted their purports.





TEXT 69





dvādaśa vatsara aiche daśā--rātri-dine



kṛṣṇa-rasa āsvādaye dui-bandhu-sane



SYNONYMS



*dvādaśa vatsara*-for twelve years; *aiche daśā*-such a condition; *rātri*-dine-day and night; *kṛṣṇa*-rasa-transcendental bliss and mellows in connection with Kṛṣṇa; *āsvādaye*-He tastes; *dui*-bandhu-sane-with two friends, namely Rāmānanda Rāya and Svarūpa Dāmodara Gosvāmī.



TRANSLATION



For twelve years, Śrī Caitanya remained in that state day and night. With His two friends, He tasted the meaning of those verses, which consist of nothing but the transcendental bliss and mellows of Kṛṣṇa consciousness.





TEXT 70





sei saba līlā-rasa āpane ananta



sahasra-vadane varṇi' nāhi pā'na anta



SYNONYMS



*sei saba*-all these; *līlā*-rasa-transcendental mellows of Śrī Caitanya Mahāprabhu's pastimes; *āpane*-personally; *ananta*-the Personality of Godhead Ananta; *sahasra*-vadane-with His thousands of faces; *varṇi'*-describing; *nāhi*-not; *pā'na*-gets; *anta*-the limit.



TRANSLATION



Even Anantadeva, who has thousands of faces, could not reach the end of describing the transcendental bliss of Śrī Caitanya Mahāprabhu's pastimes.





TEXT 71





jīva kṣudra-buddhi kon tāhā pāre varṇite?



tāra eka kaṇā sparśi āpanā śodhite



SYNONYMS



*jīva*-living being; *kṣudra*-buddhi-limited intelligence; *kon*-who; *tāhā*-that; *pāre*-is able; *varṇite*-to write; *tāra*-of that; *eka kaṇā*-one particle; *sparśi*-I touch; *āpanā śodhite*-to correct myself.



TRANSLATION



How, then, could an ordinary living being with very little intelligence describe such pastimes? Nevertheless, I am trying to touch but a particle of them just to rectify my own self.





TEXT 72





yata ceṣṭā, yata pralāpa,--nāhi pārāvāra



sei saba varṇite grantha haya suvistāra



SYNONYMS



*yata ceṣṭā*-all activities; *yata pralāpa*-all crazy talking; *nāhi pārāvāra*-there was no limit; *sei saba*-all of them; *varṇite*-to describe; *grantha*-the book; *haya*-would be; *su-vistāra*-very voluminous.



TRANSLATION



There is no limit to Śrī Caitanya Mahāprabhu's activities and His words of madness. Therefore describing them all would greatly increase the size of this book.





TEXT 73





vṛndāvana-dāsa prathama ye līlā varṇila



sei-saba līlāra āmi sūtra-mātra kaila



SYNONYMS



*vṛndāvana*-dāsa-Vṛndāvana dāsa Ṭhākura; *prathama*-at first; *ye*-whatever; *līlā*-pastimes; *varṇila*-described; *sei-saba*-all of those; *līlāra*-of the pastimes; *āmi*-I; *sūtra*-mātra kaila-prepared only the synopsis.



TRANSLATION



Whatever pastimes Śrīla Vṛndāvana dāsa Ṭhākura has first described I have merely summarized.





TEXT 74





tāṅra tyakta 'avaśeṣa' saṅkṣepe kahila



līlāra bāhulye grantha tathāpi bāḍila



SYNONYMS



*tāṅra*-his; *tyakta*-left out; *aveśeṣa*-remainders; *saṅkṣepe kahila*-I have described very briefly; *līlāra bāhulye*-because of the numerousness of the pastimes; *grantha*-this book; *tathāpi*-still; *bāḍila*-has increased.



TRANSLATION



I have only very briefly described the pastimes of Śrī Caitanya Mahāprabhu not described by Vṛndāvana dāsa Ṭhākura. Nevertheless, because those transcendental pastimes are so numerous, the size of this book has increased.





TEXT 75





ataeva sei-saba līlā nā pāri varṇibāre



samāpti kariluṅ līlāke kari' namaskāre



SYNONYMS



*ataeva*-therefore; *sei-saba*-all those; *līlā*-pastimes; *nā pāri*-I am not able; *varṇibāre*-to narrate; *samāpti kariluṅ*-now I have finished; *līlāke*-to the pastimes; *kari' namaskāre*-offering my respectful obeisances.



TRANSLATION



It is impossible to describe all the pastimes elaborately. I shall therefore end this description and offer them my respectful obeisances.





TEXT 76





ye kichu kahiluṅ ei dig-daraśana



ei anusāre habe tāra āsvādana



SYNONYMS



*ye kichu*-whatever; *kahiluṅ*-I have said; *ei*-this; *dik*-daraśana-just to make an indication; *ei anusāre*-in this way; *habe*-there will be; *tāra*-of that; *āsvādana*-tasting.



TRANSLATION



What I have described gives merely an indication, but by following this indication one may obtain a taste of all the pastimes of Śrī Caitanya Mahāprabhu.





TEXT 77





prabhura gambhīra-līlā nā pāri bujhite



buddhi-praveśa nāhi tāte, nā pāri varṇite



SYNONYMS



*prabhura*-of Śrī Caitanya Mahāprabhu; *gambhīra*-deep; *līlā*-the pastimes; *nā pāri*-I am not able; *bujhite*-to understand; *buddhi*-praveśa nāhi-my intelligence cannot penetrate; *tāte*-because of this; *nā pāri*-I am not able; *varṇite*-to describe properly.



TRANSLATION



I cannot understand the very deep, meaningful pastimes of Śrī Caitanya Mahāprabhu. My intelligence cannot penetrate them, and therefore I could not properly describe them.





TEXT 78





saba śrotā vaiṣṇavera vandiyā caraṇa



caitanya-caritra-varṇana kailuṅ samāpana



SYNONYMS



*saba śrotā*-all readers; *vaiṣṇavera*-of the Vaiṣṇavas; *vandiyā caraṇa*-offering respectful obeisances unto the lotus feet; *caitanya-caritra*-of the characteristics of Śrī Caitanya Mahāprabhu; *varṇana*-description; *kailuṅ*-I have done; *samāpana*-finishing.



TRANSLATION



After offering my respectful obeisances to the lotus feet of all my Vaiṣṇava readers, I shall therefore end this description of the characteristics of Śrī Caitanya Mahāprabhu.





TEXT 79





ākāśa--ananta, tāte yaiche pakṣi-gaṇa



yāra yata śakti, tata kare ārohaṇa



SYNONYMS



*ākāśa*-the sky; *ananta*-unlimited; *tāte*-in that sky; *yaiche*-just as; *pakṣi-gaṇa*-all types of birds; *yāra*-of someone; *yata śakti*-whatever power; *tata*-that much; *kare ārohaṇa*-rises up and up.



TRANSLATION



The sky is unlimited, but many birds fly higher and higher according to their own abilities.





TEXT 80





aiche mahāprabhura līlā--nāhi ora-pāra



'jīva' hañā kebā samyak pāre varṇibāra?



SYNONYMS



*aiche*-similarly; *mahāprabhura līlā*-the pastimes of Śrī Caitanya Mahāprabhu; *nāhi ora*-pāra-there is no limit above or below; *jīva hañā*-being an ordinary living entity; *kebā*-who; *samyak*-fully; *pāre*-is able; *varṇibāra*-to describe.



TRANSLATION



The pastimes of Śrī Caitanya Mahāprabhu are like the unlimited sky. How, then, can an ordinary living being describe them all?





TEXT 81





yāvat buddhira gati, tateka varṇiluṅ



samudrera madhye yena eka kaṇa chuṅiluṅ



SYNONYMS



*yāvat*-as far; *buddhira gati*-the limit of my intelligence; *tateka*-that far; *varṇiluṅ*-I have described; *samudrera madhye*-in the midst of the great ocean; *yena*-just like; *eka kaṇa*-one particle; *chuṅiluṅ*-I have touched.



TRANSLATION



I have tried to describe them as far as my intelligence allows, as if trying to touch a drop in the midst of a great ocean.





TEXT 82





nityānanda-kṛpā-pātra--vṛndāvana-dāsa



caitanya-līlāya teṅho hayena 'ādi-vyāsa'



SYNONYMS



*nityānanda*-of Lord Nityānanda Prabhu; *kṛpā-pātra*-the favorite devotee; *vṛndāvana*-dāsa-Vṛndāvana dāsa Ṭhākura; *caitanya-līlāya*-in the pastimes of Śrī Caitanya Mahāprabhu; *teṅho*-He; *hayena*-is; *ādi-vyāsa*-the original Vyāsadeva.



TRANSLATION



Vṛndāvana dāsa Ṭhākura is Lord Nityānanda's favorite devotee, and therefore he is the original Vyāsadeva in describing the pastimes of Śrī Caitanya Mahāprabhu.



PURPORT



Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that all writers after Vṛndāvana dāsa Ṭhākura who are pure devotees of Śrī Caitanya Mahāprabhu and who have tried to describe the Lord's activities are to be considered like Vyāsa. Śrīla Vṛndāvana dāsa Ṭhākura is the original Vyāsadeva in describing caitanya-līlā, and all others who follow in his footsteps by describing Śrī Caitanya Mahāprabhu's pastimes are also to be called Vyāsadeva. The bona fide spiritual master is called Vyāsa because he is a representative of Vyāsa. Worshiping the birthday of such a spiritual master is called Vyāsa-pūjā.





TEXT 83





tāṅra āge yadyapi saba līlāra bhāṇḍāra



tathāpi alpa varṇiyā chāḍilena āra



SYNONYMS



*tāṅra āge*-before him; *yadyapi*-although; *saba*-all; *līlāra*-of the pastimes; *bhāṇḍāra*-full store; *tathāpi*-still; *alpa*-very little; *varṇiyā*-describing; *chāḍilena*-he left; *āra*-the others.



TRANSLATION



Although Vṛndāvana dāsa Ṭhākura has within his jurisdiction the full store of Śrī Caitanya Mahāprabhu's pastimes, he has left aside most of them and described but a small portion.





TEXT 84





ye kichu varṇiluṅ, seha saṅkṣepa kariyā



likhite nā pārena, tabu rākhiyāchena likhiyā



SYNONYMS



*ye kichu varṇiluṅ*-whatever I have described; *seha*-them; *saṅkṣepa*-briefly; *kariyā*-doing; *likhite nā pārena*-Vṛndāvana dāsa Ṭhākura was not able to describe; *tabu*-still; *rākhiyāchena*-has kept; *likhiyā*-recording in writing.



TRANSLATION



What I have described was left aside by Vṛndāvana dāsa Ṭhākura, but although he could not describe these pastimes, he gave us a synopsis.





TEXT 85





caitanya-maṅgale teṅho likhiyāche sthāne-sthāne



sei vacana śuna, sei parama-pramāṇe



SYNONYMS



*caitanya-maṅgale*-in the book named Caitanya-maṅgala; *teṅho*-Vṛndāvana dāsa Ṭhākura; *likhiyāche*-has written; *sthāne-sthāne*-in several places; *sei vacana śuna*-please hear those statements; *sei parama-pramāṇe*-that is the foremost proof.



TRANSLATION



In his book named *Caitanya-maṅgala* [*Caitanya-bhāgavata*], he has described these pastimes in many places. I request my readers to hear that book, for that is the best evidence.





TEXT 86





saṅkṣepe kahiluṅ, vistāra nā yāya kathane



vistāriyā veda-vyāsa kariba varṇane



SYNONYMS



*saṅkṣepe kahiluṅ*-I have described very briefly; *vistāra nā yāya kathane*-it is not possible to describe them in full; *vistāriyā*-elaborating; *veda-vyāsa*-a representative of Vyāsadeva; *kariba*-will do; *varṇane*-describing.



TRANSLATION



I have described the pastimes very briefly, for it is impossible for me to describe them in full. In the future, however, Vedavyāsa will describe them elaborately.





TEXT 87





caitanya-maṅgale ihā likhiyāche sthāne-sthāne



satya kahena,--'āge vyāsa kariba varṇane'



SYNONYMS



*caitanya-maṅgale*-in the book named Caitanya-maṅgala; *ihā*-this statement; *likhiyāche*-has written; *sthāne-sthāne*-in many places; *satya*-the truth; *kahena*-he says; *āge*-in the future; *vyāsa kariba varṇane*-Vyāsadeva will describe them more elaborately.



TRANSLATION



In *Caitanya-maṅgala*, Śrīla Vṛndāvana dāsa Ṭhākura has stated in many places the factual truth that in the future Vyāsadeva will describe them elaborately.



PURPORT



The statement āge vyāsa kariba varṇane is similar to a text in the *Caitanya-bhāgavata* (First Chapter, text 180) in which Vṛndāvana dāsa Ṭhākura says:





śeṣa-khaṇḍe caitanyera ananta vilāsa

vistāriyā varṇite āchena veda-vyāsa



"The unlimited pastimes of Śrī Caitanya will be described by Vyāsadeva in the future." Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that these statements indicate that in the future, other representatives of Vyāsadeva will elaborately describe Lord Caitanya's pastimes. The purport is that any pure devotee in the disciplic succession who describes the pastimes of Śrī Caitanya Mahāprabhu is confirmed to be a representative of Vyāsadeva.





TEXT 88





caitanya-līlāmṛta-sindhu--dugdhābdhi-samāna



tṛṣṇānurūpa jhārī bhari' teṅho kailā pāna



SYNONYMS



*caitanya-līlā-amṛta-sindhu*-the ocean of nectarean pastimes of Śrī Caitanya Mahāprabhu; *dugdha*-abdhi-samāna-exactly like the ocean of milk; *tṛṣṇā*-anurūpa-according to one's thirst; *jhārī*-the pitcher; *bhari'*-filling; *teṅho*-he; *kailā pāna*-drank.



TRANSLATION



The ocean of nectarean pastimes of Śrī Caitanya Mahāprabhu is like the ocean of milk. According to his thirst, Vṛndāvana dāsa Ṭhākura filled his pitcher and drank from that ocean.





TEXT 89





tāṅra jhārī-śeṣāmṛta kichu more dilā



tateke bharila peṭa, tṛṣṇā mora gelā



SYNONYMS



*tāṅra jhārī-śeṣa-amṛta*-the remnants of the milk of Vṛndāvana dāsa Ṭhākura's pitcher; *kichu*-some; *more dilā*-has given to me; *tateke*-by those remnants; *bharila peṭa*-my abdomen is filled; *tṛṣṇā mora gelā*-now my thirst has gone.



TRANSLATION



Whatever remnants of milk Vṛndāvana dāsa Ṭhākura has given me are sufficient to fill my belly. Now my thirst is completely satiated.





TEXTS 90-91





āmi--ati-kṣudra jīva, pakṣī rāṅgā-ṭuni



se yaiche tṛṣṇāya piye samudrera pānī



taiche āmi eka kaṇa chuṅiluṅ līlāra



ei dṛṣṭānte jāniha prabhura līlāra vistāra



SYNONYMS



*āmi*-I; *ati-kṣudra jīva*-a very insignificant living being; *pakṣī rāṅgā-ṭuni*-just like a little bird with a red beak; *se*-he; *yaiche*-just as; *tṛṣṇāya*-in thirst; *piye*-drinks; *samudrera pānī*-the water of the sea; *taiche*-in the same way; *āmi*-I; *eka kaṇa*-one small particle; *chuṅiluṅ*-touched; *līlāra*-of the pastimes of Śrī Caitanya Mahāprabhu; *ei dṛṣṭānte*-by this example; *jāniha*-all of you know; *prabhura*-of Śrī Caitanya Mahāprabhu; *līlāra vistāra*-expansion of the pastimes.



TRANSLATION



I am a very insignificant living being, like a small red-beaked bird. Just as such a bird drinks the water of the sea to quench its thirst, so I have touched only a drop of the ocean of Śrī Caitanya Mahāprabhu's pastimes. From this example, you may all understand how expansive are the pastimes of Śrī Caitanya Mahāprabhu.





TEXT 92





'āmi likhi',--eha mithyā kari anumāna



āmāra śarīra kāṣṭha-putalī-samāna



SYNONYMS



*āmi likhi*-I write; *eha mithyā*-this is false; *kari anumāna*-I can infer; *āmāra śarīra*-my body; *kāṣṭha-putalī-samāna*-is exactly like a wooden doll.



TRANSLATION



I infer that "I have written" is a false understanding, for my body is like a wooden doll.





TEXT 93





vṛddha jarātura āmi andha, badhira



hasta hāle, manobuddhi nahe mora sthira



SYNONYMS



*vṛddha*-an old man; *jarā-ātura*-troubled by invalidity; *āmi*-I; *andha*-blind; *badhira*-deaf; *hasta hāle*-my hands tremble; *manaḥ*-buddhi-mind and intelligence; *nahe*-not; *mora*-my; *sthira*-steady.



TRANSLATION



I am old and troubled by invalidity. I am almost blind and deaf, my hands tremble, and my mind and intelligence are unsteady.





TEXT 94





nānā-roga-grasta,--calite vasite nā pāri



pañca-roga-pīḍā-vyākula, rātri-dine mari



SYNONYMS



*nānā*-roga-grasta-affected by so many diseases; *calite*-to walk; *vasite*-to sit down; *nā pāri*-I am not properly able; *pañca*-roga-pīḍā-vyākula-always disturbed by five kinds of disease; *rātri*-dine-day or night; *mari*-I can die any time.



TRANSLATION



I am infected by so many diseases that I can neither properly walk nor properly sit. Indeed, I am always exhausted by five kinds of disease. I may die at any time of the day or night.





TEXT 95





pūrve granthe ihā kariyāchi nivedana



tathāpi likhiye, śuna ihāra kāraṇa



SYNONYMS



*pūrve*-previously; *granthe*-in the book; *ihā*-this; *kariyāchi nivedana*-I have submitted to the readers; *tathāpi*-still; *likhiye*-I write; *śuna*-please hear; *ihāra kāraṇa*-the reason for this.



TRANSLATION



I have previously given an account of my inabilities. Please hear the reason why I nevertheless still write.





TEXTS 96-98





śrī-govinda, śrī-caitanya, śrī-nityānanda



śrī-advaita, śrī-bhakta, āra śrī-śrotṛ-vṛnda



śrī-svarūpa, śrī-rūpa, śrī-sanātana



śrī-raghunātha-dāsa śrī-guru, śrī-jīva-caraṇa



iṅhā-sabāra caraṇa-kṛpā ya lekhāya āmāre



āra eka haya,--teṅho ati-kṛpā kare



SYNONYMS



*śrī-govinda*-Śrī Govindadeva; *śrī-caitanya*-Śrī Caitanya Mahāprabhu; *śrī nityānanda*-Lord Nityānanda; *śrī*-advaita-Advaita Ācārya; *śrī*-bhakta-other devotees; *āra*-also; *śrī-śrotṛ-vṛnda*-the readers of this book; *śrī*-svarūpa-Svarūpa Dāmodara Gosvāmī; *śrī-rūpa*-Śrī Rūpa Gosvāmī; *śrī-sanātana*-Śrī Sanātana Gosvāmī; *śrī-raghunātha-dāsa*-Śrī Raghunātha dāsa Gosvāmī; *śrī*-guru-my spiritual master; *śrī-jīva-caraṇa*-the lotus feet of Śrī Jīva Gosvāmī; *iṅhā sabāra*-of all of them; *caraṇa-kṛpāya*-by the mercy of the lotus feet; *lekhāya*-causes to write; *āmāre*-me; *āra eka*-another one; *haya*-there is; *teṅho*-He; *ati*-kṛpā kare-shows me very great favor.



TRANSLATION



I am writing this book by the mercy of the lotus feet of Śrī Govindadeva, Śrī Caitanya Mahāprabhu, Lord Nityānanda, Advaita Ācārya, other devotees and the readers of this book, as well as Svarūpa Dāmodara Gosvāmī, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, who is my spiritual master, and Śrī Jīva Gosvāmī. I have also been specifically favored by another Supreme Personality.





TEXT 99





śrī-madana-gopāla more lekhāya ājñā kari'



kahite nā yuyāya, tabu rahite nā pāri



SYNONYMS



*śrī-madana-gopāla*-the Madana-mohana Deity of Vṛndāvana; *more*-me; *lekhāya*-causes to write; *ājñā kari'*-by giving the order; *kahite*-to say; *nā yuyāya*-is not befitting; *tabu*-still; *rahite*-to remain silent; *nā pāri*-I am not able.



TRANSLATION



Śrī Madana-mohana Deity of Vṛndāvana has given the order that is making me write. Although this should not be disclosed, I disclose it because I am unable to remain silent.





TEXT 100





nā kahile haya mora kṛta-ghnatā-doṣa



dambha kari bali' śrotā, nā kariha roṣa



SYNONYMS



*nā kahile*-if I do not say; *haya*-there is; *mora*-my; *kṛta*-ghnatā-doṣa-fault of ingratitude; *dambha kari*-I am proud; *bali'*-taking as; *śrotā*-O readers; *nā kariha roṣa*-do not be angry.



TRANSLATION



If I did not disclose this fact, I would be guilty of ingratitude to the Lord. Therefore, my dear readers, please do not consider me too proud and be angry at me.





TEXT 101





tomā-sabāra caraṇa-dhūli karinu vandana



tāte caitanya-līlā haila ye kichu likhana



SYNONYMS



*tomā-sabāra*-of all of you; *caraṇa-dhūli*-the dust of the feet; *karinu vandana*-I have prayed to; *tāte*-for that reason; *caitanya-līlā*-the pastimes of Lord Śrī Caitanya Mahāprabhu; *haila*-there was; *ye*-whatever; *kichu*-some; *likhana*-writing.



TRANSLATION



It is because I have offered my prayers unto the lotus feet of all of you that whatever I have written about Śrī Caitanya Mahāprabhu has been possible.





TEXT 102





ebe antya-līlā-gaṇera kari anuvāda



'anuvāda' kaile pāi līlāra 'āsvāda'



SYNONYMS



*ebe*-now; *antya-līlā-gaṇera kari anuvāda*-I beg to repeat all the facts of this Antya-līlā; *anuvāda kaile*-if it is repeated; *pāi*-I get; *līlāra*-of the pastime; *āsvāda*-taste.



TRANSLATION



Now let me repeat all the pastimes of the *Antya-līlā*, for if I do so I shall taste the pastimes again.





TEXT 103





prathama paricchede--rūpera dvitīya-milana



tāra madhye dui-nāṭakera vidhāna-śravaṇa



SYNONYMS



*prathama paricchede*-in the First Chapter; *rūpera*-of Rūpa Gosvāmī; *dvitīya-milana*-the second meeting with Lord Caitanya; *tāra madhye*-within that chapter; *dui-nāṭakera*-of the two dramas; *vidhāna-śravaṇa*-hearing of the process of writing.



TRANSLATION



The First Chapter describes how Rūpa Gosvāmī met Śrī Caitanya Mahāprabhu for the second time and how the Lord heard his two dramas [Vidagdha-mādhava and Lalita-mādhava].





TEXT 104





tāra madhye śivānanda-saṅge kukkura āilā



prabhu tāre kṛṣṇa kahāñā mukta karilā



SYNONYMS



*tāra madhye*-in that chapter; *śivānanda*-saṅge-with Śivānanda Sena; *kukkura*-the dog; *āilā*-came; *prabhu*-Śrī Caitanya Mahāprabhu; *tāre*-unto him (the dog); *kṛṣṇa kahāñā*-inducing to chant Kṛṣṇa; *mukta karilā*-liberated.



TRANSLATION



That chapter also describes the incident of Śivānanda Sena's dog, who was induced by Śrī Caitanya Mahāprabhu to chant the holy name of Kṛṣṇa and was thus liberated.





TEXT 105





dvitīye--choṭa-haridāse karāilā śikṣana



tāra madhye śivānandera āścarya darśana



SYNONYMS



*dvitīye*-in the Second Chapter; *choṭa*-haridāse-Junior Haridāsa; *karāilā śikṣaṇa*-He taught very strictly; *tāra madhye*-within that chapter; *śivānandera*-of Śivānanda Sena; *āścarya darśana*-the wonderful vision.



TRANSLATION



In the Second Chapter the Lord instructively punished Junior Haridāsa. Also in that chapter is the wonderful vision of Śivānanda Sena.





TEXT 106





tṛtīye--haridāsera mahimā pracaṇḍa



dāmodara-paṇḍita kailā prabhure vākya-danda



SYNONYMS



*tṛtīye*-in the Third Chapter; *haridāsera*-of Ṭhākura Haridāsa; *mahimā pracaṇḍa*-very forceful glories; *dāmodara*-paṇḍita-Dāmodara Paṇḍita; *kailā*-made; *prabhure*-Śrī Caitanya Mahāprabhu; *vākya*-daṇḍa-impudence of chastising by words.



TRANSLATION



In the Third Chapter is a description of the forceful glories of Haridāsa Ṭhākura. That chapter also mentions how Dāmodara Paṇḍita spoke words of criticism to Śrī Caitanya Mahāprabhu.





TEXT 107





prabhu 'nāma' diyā kailā brahmāṇḍa-mocana



haridāsa karilā nāmera mahimā-sthāpana



SYNONYMS



*prabhu*-Śrī Caitanya Mahāprabhu; *nāma diyā*-delivering the holy name; *kailā*-did; *brahmāṇḍa-mocana*-the liberation of the universe; *haridāsa*-Haridāsa; *karilā*-did; *nāmera*-of the holy name; *mahimā-sthāpana*-the establishment of the glories.



TRANSLATION



The Third Chapter also tells how Śrī Caitanya Mahāprabhu delivered everyone by bestowing upon the universe the holy name of the Lord, and it describes how Haridāsa Ṭhākura established the glories of the holy name by his practical example.





TEXT 108





caturthe--śrī-sanātanera dvitīya-milana



deha-tyāga haite tāṅra karilā rakṣaṇa



SYNONYMS



*caturthe*-in the Fourth Chapter; *śrī-sanātanera*-of Sanātana Gosvāmī; *dvitīya*-milana-visiting for the second time; *deha*-tyāga haite-from committing suicide; *tāṅra karilā rakṣaṇa*-Śrī Caitanya Mahāprabhu protected him.



TRANSLATION



The Fourth Chapter describes Sanātana Gosvāmī's second visit with Śrī Caitanya Mahāprabhu and how the Lord saved him from committing suicide.





TEXT 109





jyaiṣṭha-māsera dhūpe tāṅre kailā parīkṣaṇa



śakti sañcāriyā punaḥ pāṭhāilā vṛndāvana



SYNONYMS



*jyaiṣṭha-māsera*-of the month of May-June; *dhūpe*-in the sunshine; *tāṅre*-him; *kailā*-did; *parīkṣaṇa*-examining; *śakti*-potency; *sañcāriyā*-giving him; *punaḥ*-again; *pāṭhāilā vṛndāvana*-sent back to Vṛndāvana.



TRANSLATION



The Fourth Chapter also tells how Sanātana Gosvāmī was tested in the sunshine of Jyaiṣṭha [May and June] and was then empowered and sent back to Vṛndāvana.





TEXT 110





pañcame--pradyumna-miśre prabhu kṛpā karilā



rāya-dvārā kṛṣṇa-kathā tāṅre śunāilā



SYNONYMS



*pañcame*-in the Fifth Chapter; *pradyumna*-miśre-unto Pradyumna Miśra; *prabhu*-Śrī Caitanya Mahāprabhu; *kṛpā karilā*-showed mercy; *rāya*-dvārā-with the help of Rāmānanda Rāya; *kṛṣṇa*-kathā-topics of Kṛṣṇa; *tāṅre śunāilā*-made him hear.



TRANSLATION



In the Fifth Chapter, the Lord showed His favor to Pradyumna Miśra and made him hear topics of Kṛṣṇa from Rāmānanda Rāya.





TEXT 111





tāra madhye 'bāṅgāla'-kavira nāṭaka-upekṣaṇa



svarūpa-gosāñi kailā vigrahera mahimā-sthāpana



SYNONYMS



*tāra madhye*-within that chapter; *bāṅgāla-kavira*-of a poet from Bengal; *nāṭaka-upekṣaṇa*-the rejection of the drama; *svarūpa*-gosāñi-Svarūpa Dāmodara Gosvāmī; *kailā*-did; *vigrahera*-of the Deity; *mahimā-sthāpana*-the establishment of the glories.



TRANSLATION



Also in that chapter, Svarūpa Dāmodara Gosvāmī rejected the drama of a poet from Bengal and established the glories of the Deity.





TEXT 112





ṣaṣṭhe--raghunātha-dāsa prabhure mililā



nityānanda-ājñāya ciḍā-mahotsava kailā



SYNONYMS



*ṣaṣṭhe*-in the Sixth Chapter; *raghunātha*-dāsa-Raghunātha dāsa Gosvāmī; *prabhure mililā*-met Lord Śrī Caitanya Mahāprabhu; *nityānanda-ājñāya*-by the order of Nityānanda Prabhu; *ciḍā*-mahotsava kailā-performed the festival of chipped rice.



TRANSLATION



The Sixth Chapter describes how Raghunātha dāsa Gosvāmī met Śrī Caitanya Mahāprabhu and performed the chipped rice festival in accordance with Nityānanda Prabhu's order.





TEXT 113





dāmodara-svarūpa-ṭhāñi tāṅre samarpila



'govardhana-śilā', 'guñjā-mālā' tāṅre dila



SYNONYMS



*dāmodara-svarūpa-ṭhāñi*-to the care of Svarūpa Dāmodara Gosvāmī; *tāṅre samarpila*-the Lord entrusted him; *govardhana-śilā*-the stone from Govardhana Hill; *guñjā-mālā*-the garland of small conchshells; *tāṅre dila*-delivered to him.



TRANSLATION



The Lord entrusted Raghunātha dāsa Gosvāmī to the care of Svarūpa Dāmodara Gosvāmī and gave Raghunātha dāsa the gift of a stone from Govardhana Hill and a garland of small conchshells.





TEXT 114





saptama-paricchede--vallabha bhaṭṭera milana



nānā-mate kailā tāṅra garva khaṇḍana



SYNONYMS



*saptama-paricchede*-in the Seventh Chapter; *vallabha bhaṭṭera milana*-the meeting of Vallabha Bhaṭṭa with Śrī Caitanya Mahāprabhu; *nānā-mate*-in various ways; *kailā*-did; *tāṅra*-his; *garva*-pride; *khaṇḍana*-dismantling.



TRANSLATION



The Seventh Chapter tells how Śrī Caitanya met Vallabha Bhaṭṭa and dismantled his false pride in various ways.





TEXT 115





aṣṭame--rāmacandra-purīra āgamana



tāṅra bhaye kailā prabhu bhikṣā saṅkocana



SYNONYMS



*aṣṭame*-in the Eighth Chapter; *rāmacandra-purīra āgamana*-the arrival of Rāmacandra Purī; *tāṅra bhaye*-because of fear of him; *kailā*-did; *prabhu*-Śrī Caitanya Mahāprabhu; *bhikṣā saṅkocana*-minimizing His eating.



TRANSLATION



The Eighth Chapter describes the arrival of Rāmacandra Purī and how Śrī Caitanya Mahāprabhu minimized His eating due to fear of him.





TEXT 116





navame--gopīnātha-paṭṭanāyaka-mocana



trijagatera loka prabhura pāila daraśana



SYNONYMS



*navame*-in the Ninth Chapter; *gopīnātha-paṭṭanāyaka-mocana*-the deliverance of Gopīnātha Paṭṭanāyaka, the brother of Rāmānanda Rāya; *tri-jagatera*-of the three worlds; *loka*-the people in general; *prabhura*-of Śrī Caitanya Mahāprabhu; *pāila daraśana*-got the audience.



TRANSLATION



In the Ninth Chapter is a description of how Gopīnātha Paṭṭanāyaka was delivered and how the people of the three worlds were able to see Śrī Caitanya Mahāprabhu.





TEXT 117





daśame--kahiluṅ bhakta-datta-āsvādana



rāghava-paṇḍitera tāhāṅ jhālira sājana



SYNONYMS



*daśame*-in the Tenth Chapter; *kahiluṅ*-I have described; *bhakta-datta-āsvādana*-the tasting of the food given by the devotees; *rāghava-paṇḍitera*-of Rāghava Paṇḍita; *tāhāṅ*-therein; *jhālira sājana*-the assortment in the bags.



TRANSLATION



In the Tenth Chapter I have described how Śrī Caitanya Mahāprabhu tasted the food given by His devotees, and I have also described the assortments in the bags of Rāghava Paṇḍita.





TEXT 118





tāra madhye govindera kailā parīkṣaṇa



tāra madhye parimuṇḍā-nṛtyera varṇana



SYNONYMS



*tāra madhye*-within that chapter; *govindera*-of Govinda, His personal assistant; *kailā*-did; *parīkṣaṇa*-testing; *tāra madhye*-in that chapter; *parimuṇḍā*-nṛtyera varṇana-description of Lord Caitanya Mahāprabhu's dancing in the temple.



TRANSLATION



Also in that chapter is a description of how the Lord examined Govinda and how He danced in the temple.





TEXT 119





ekādaśe--haridāsa-ṭhākurera niryāṇa



bhakta-vātsalya yāhāṅ dekhāilā gaura bhagavān



SYNONYMS



*ekādaśe*-in the Eleventh Chapter; *haridāsa-ṭhākurera niryāṇa*-the disappearance of Śrīla Haridāsa Ṭhākura; *bhakta*-vātsalya-affection for the devotee; *yāhāṅ*-wherein; *dekhāilā*-exhibited; *gaura bhagavān*-Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead.



TRANSLATION



The Eleventh Chapter describes the disappearance of Haridāsa Ṭhākura and how Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, showed His affection for His devotees.





TEXT 120





dvādaśe--jagadānandera taila-bhañjana



nityānanda kailā śivānandere tāḍana



SYNONYMS



*dvādaśe*-in the Twelfth Chapter; *jagadānandera*-of Jagadānanda Paṇḍita; *taila*-bhañjana-breaking the oil pot; *nityānanda*-Lord Nityānanda; *kailā*-performed; *śivānandere tāḍana*-the chastisement of Śivānanda Sena.



TRANSLATION



In the Twelfth Chapter are descriptions of how Jagadānanda Paṇḍita broke a pot of oil and how Lord Nityānanda chastised Śivānanda Sena.





TEXT 121





trayodaśe--jagadānanda mathurā yāi' āilā



mahāprabhu deva-dāsīra gīta śunilā



SYNONYMS



*trayodaśe*-in the Thirteenth Chapter; *jagadānanda*-Jagadānanda Paṇḍita; *mathurā yāi'*-going to Mathurā; *āilā*-returned; *mahāprabhu*-Śrī Caitanya Mahāprabhu; *deva-dāsīra*-of the deva-dāsī dancing girl; *gīta śunilā*-heard the song.



TRANSLATION



In the Thirteenth Chapter, Jagadānanda Paṇḍita went to Mathurā and returned, and Śrī Caitanya Mahāprabhu by chance heard a song sung by a deva-dāsī dancing girl.





TEXT 122





raghunātha-bhaṭṭācāryera tāhāṅi milana



prabhu tāṅre kṛpā kari' pāṭhāilā vṛndāvana



SYNONYMS



*raghunātha-bhaṭṭācāryera*-of Raghunātha Bhaṭṭa; *tāhāṅi*-there; *milana*-meeting; *prabhu*-Śrī Caitanya Mahāprabhu; *tāṅre*-to him; *kṛpā kari'*-showing causeless mercy; *pāṭhāilā vṛndāvana*-sent to Vṛndāvana.



TRANSLATION



Also in the Thirteenth Chapter, Raghunātha Bhaṭṭa met Śrī Caitanya Mahāprabhu, who by His causeless mercy sent him to Vṛndāvana.





TEXT 123





caturdaśe--divyonmāda-ārambha varṇana



'śarīra' ethā prabhura, 'mana' gelā vṛndāvana



SYNONYMS



*caturdaśe*-in the Fourteenth Chapter; *divya-unmāda-ārambha*-the beginning of the spiritual trance of Śrī Caitanya Mahāprabhu; *varṇana*-describing; *śarīra*-the body; *ethā*-here; *prabhura*-of Śrī Caitanya Mahāprabhu; *mana*-the mind; *gelā*-went; *vṛndāvana*-to Vṛndāvana.



TRANSLATION



The Fourteenth Chapter describes the beginning of the Lord's spiritual trance, in which His body was at Jagannātha Purī but His mind was in Vṛndāvana.





TEXT 124





tāra madhye prabhura siṁha-dvāre patana



asthi-sandhi-tyāga, anubhāvera udgama



SYNONYMS



*tāra madhye*-in that chapter; *prabhura*-of Śrī Caitanya Mahāprabhu; *siṁha*-dvāre patana-falling down by the Siṁha-dvāra gate; *asthi-sandhi*-of the joints of the bones; *tyāga*-release; *anubhāvera udgama*-the awakening of a trance and emotion.



TRANSLATION



Also in that chapter is a description of how Śrī Caitanya Mahāprabhu fell down in front of the Siṁha-dvāra gate of Jagannātha temple, His bones separated at the joints, and how various transcendental symptoms awakened.





TEXT 125





caṭaka-parvata dekhi' prabhura dhāvana



tāra madhye prabhura kichu pralāpa-varṇana



SYNONYMS



*caṭaka-parvata*-the hill known as Caṭaka-parvata; *dekhi'*-seeing; *prabhura dhāvana*-the running of Śrī Caitanya Mahāprabhu; *tāra madhye*-in that chapter; *prabhura*-of Śrī Caitanya Mahāprabhu; *kichu*-some; *pralāpa varṇana*-talking like a madman.



TRANSLATION



Also in that chapter there is a description of how Śrī Caitanya Mahāprabhu ran toward Caṭaka-parvata and spoke like a madman.





TEXT 126





pañcadaśa-paricchede--udyāna-vilāse



vṛndāvana-bhrame yāhāṅ karilā praveśe



SYNONYMS



*pañcadaśa-paricchede*-in the Fifteenth Chapter; *udyāna-vilāse*-in His pastimes within the garden; *vṛndāvana*-bhrame-His taking the garden to be Vṛndāvana; *yāhāṅ*-where; *karilā praveśe*-He entered.



TRANSLATION



In the Fifteenth Chapter is a description of how Śrī Caitanya Mahāprabhu entered a garden on the shore of the sea, mistaking the garden for Vṛndāvana.





TEXT 127





tāra madhye prabhura pañcendriya-ākarṣaṇa



tāra madhye karilā rāse kṛṣṇa-anveṣaṇa



SYNONYMS



*tāra madhye*-within that; *prabhura*-of Śrī Caitanya Mahāprabhu; *pañca-indriya-ākarṣaṇa*-the attraction of the five senses; *tāra madhye*-within that chapter; *karilā*-did; *rāse*-in the rāsa dance; *kṛṣṇa*-anveṣaṇa-searching for Kṛṣṇa.



TRANSLATION



Also in that chapter is a description of the attraction of Lord Caitanya's five senses to Kṛṣṇa and how He searched for Kṛṣṇa in the rāsa dance.





TEXT 128





ṣoḍaśe--kālidāse prabhu kṛpā karilā



vaiṣṇavocchiṣṭa khāibāra phala dekhāilā



SYNONYMS



*ṣoḍaśe*-in the Sixteenth Chapter; *kāli*-dāse-unto Kālidāsa; *prabhu*-Śrī Caitanya Mahāprabhu; *kṛpā karilā*-showed favor; *vaiṣṇava-ucchiṣṭa khāibāra*-of eating the remnants of food left by Vaiṣṇavas; *phala dekhāilā*-showed the result.



TRANSLATION



The Sixteenth Chapter tells how Śrī Caitanya Mahāprabhu showed His mercy to Kālidāsa and thus demonstrated the result of eating the remnants of the food of Vaiṣṇavas.





TEXT 129





śivānandera bālake śloka karāilā



siṁha-dvāre dvārī prabhure kṛṣṇa dekhāilā



SYNONYMS



*śivānandera*-of Śivānanda Sena; *bālake*-the son; *śloka karāilā*-made to compose a verse; *siṁha*-dvāre-at the Siṁha-dvāra gate of the Jagannātha temple; *dvārī*-the doorkeeper; *prabhure*-unto Śrī Caitanya Mahāprabhu; *kṛṣṇa dekhāilā*-showed Lord Kṛṣṇa.



TRANSLATION



It also describes how Śivānanda's son composed a verse and how the doorkeeper of the Siṁha-dvāra showed Kṛṣṇa to Śrī Caitanya Mahāprabhu.





TEXT 130





mahā-prasādera tāhāṅ mahimā varṇilā



kṛṣṇādharāmṛtera phala-śloka āsvādilā



SYNONYMS



*mahā-prasādera*-of the remnants of the food of the Lord, mahā-prasāda; *tāhāṅ*-there; *mahimā*-the glories; *varṇilā*-described; *kṛṣṇa-adhara-amṛtera*-of the nectar from the lips of Kṛṣṇa; *phala-śloka*-the verse mentioning the result; *āsvādilā*-tasted.



TRANSLATION



Also in that chapter, the glories of mahā-prasāda are explained, and a verse is tasted describing the effect of nectar from the lips of Kṛṣṇa.





TEXT 131





saptadaśe--gābhī-madhye prabhura patana



kūrmākāra-anubhāvera tāhāṅi udgama



SYNONYMS



*saptadaśe*-in the Seventeenth Chapter; *gābhī*-madhye-among the cows; *prabhura patana*-the falling down of Śrī Caitanya Mahāprabhu; *kūrma-ākāra-anubhāvera*-of ecstatic emotion in the form of a tortoise; *tāhāṅi*-there; *udgama*-awakening.



TRANSLATION



In the Seventeenth Chapter, Śrī Caitanya Mahāprabhu fell among the cows and assumed the form of a tortoise as His ecstatic emotions awakened.





TEXT 132





kṛṣṇera śabda-guṇe prabhura mana ākarṣilā



"kā stry aṅga te" ślokera artha āveśe karilā



SYNONYMS



*kṛṣṇera*-of Lord Kṛṣṇa; *śabda-guṇe*-by the qualities of the sound; *prabhura*-of Śrī Caitanya Mahāprabhu; *mana*-the mind; *ākarṣilā*-was attracted; *kā stry aṅga te ślokera*-of the verse beginning with the words kā stry aṅga te; *artha*-the meaning; *āveśe*-in ecstasy; *karilā*-described.



TRANSLATION



Also in the Seventeenth Chapter, the attributes of Kṛṣṇa's sound attracted the mind of Śrī Caitanya Mahāprabhu, who described in ecstasy the meaning of the "kā stry aṅga te" verse.





TEXT 133





bhāva-śābalye punaḥ kailā pralapana



karṇāmṛta-ślokera artha kailā vivaraṇa



SYNONYMS



*bhāva-śābalye*-from the aggregate of all ecstatic emotions; *punaḥ*-again; *kailā pralapana*-He talked like a madman; *karṇāmṛta-ślokera*-of a verse from Kṛṣṇa-karṇāmṛta; *artha*-the meaning; *kailā vivaraṇa*-described in detail.



TRANSLATION



Due to the conjunction of various ecstatic emotions, Śrī Caitanya Mahāprabhu again began speaking like a madman and described in detail the meaning of a verse from Kṛṣṇa-karṇāmṛta.





TEXT 134





aṣṭādaśa paricchede--samudre patana



kṛṣṇa-gopī-jala-keli tāhāṅ daraśana



SYNONYMS



*aṣṭādaśa paricchede*-in the Eighteenth Chapter; *samudre patana*-the Lord's falling into the ocean; *kṛṣṇa-gopī-jala-keli*-the water pastimes of Kṛṣṇa and the gopīs; *tāhāṅ daraśana*-seeing there.



TRANSLATION



In the Eighteenth Chapter, the Lord fell into the ocean, and in ecstasy He saw the pastimes of the water fight between Kṛṣṇa and the gopīs.





TEXT 135





tāhāṅi dekhilā kṛṣṇera vanya-bhojana



jāliyā uṭhāila, prabhu āilā sva-bhavana



SYNONYMS



*tāhāṅi*-there; *dekhilā*-He saw; *kṛṣṇera*-of Kṛṣṇa; *vanya-bhojana*-a picnic in the forest; *jāliyā*-a fisherman; *uṭhāila*-caught Him; *prabhu*-the Lord; *āilā*-returned; *sva-bhavana*-to His own residence.



TRANSLATION



In that dream, Śrī Caitanya Mahāprabhu saw Kṛṣṇa's picnic in the forest. As Lord Caitanya floated in the sea, a fisherman caught Him, and then the Lord returned to His own residence.





TEXT 136





ūnaviṁśe--bhittye prabhura mukha-saṅgharṣaṇa



kṛṣṇera viraha-sphūrti-pralāpa-varṇana



SYNONYMS



*ūnaviṁśe*-in the Nineteenth Chapter; *bhittye*-on the walls; *prabhura mukha-saṅgharṣaṇa*-the rubbing of the face of the Lord; *kṛṣṇera viraha-sphūrti*-the awakening of separation from Kṛṣṇa; *pralāpa-varṇana*-and talking like a crazy person.



TRANSLATION



In the Nineteenth Chapter is a description of how Lord Śrī Caitanya Mahāprabhu rubbed His face against the walls and spoke like a madman because of separation from Kṛṣṇa.





TEXT 137





vasanta-rajanīte puṣpodyāne viharaṇa



kṛṣṇera saurabhya-ślokera artha-vivaraṇa



SYNONYMS



*vasanta*-rajanīte-on a spring night; *puṣpa-udyāne*-in a flower garden; *viharaṇa*-the wandering; *kṛṣṇera*-of Lord Kṛṣṇa; *saurabhya-ślokera*-of a verse about the bodily fragrance; *artha*-vivaraṇa-describing the meaning.



TRANSLATION



That chapter also describes Kṛṣṇa's wandering in a garden on a spring night, and it fully describes the meaning of a verse about the scent of Kṛṣṇa's body.





TEXT 138





viṁśa-paricchede--nija-'śikṣāṣṭaka' paḍiyā



tāra artha āsvādilā premāviṣṭa hañā



SYNONYMS



*viṁśa-paricchede*-in the Twentieth Chapter; *nija-śikṣāṣṭaka paḍiyā*-reciting His own Śikṣāṣṭaka verses; *tāra artha*-their meaning; *āsvādilā*-tasted; *prema-āviṣṭa hañā*-being absorbed in ecstatic love.



TRANSLATION



In the Twentieth Chapter, Lord Śrī Caitanya Mahāprabhu recited His own eight stanzas of instruction and tasted their meaning in ecstatic love.





TEXT 139





bhakte śikhāite yei śikṣāṣṭaka kahilā



sei ślokāṣṭakera artha punaḥ āsvādilā



SYNONYMS



*bhakte*-the devotees; *śikhāite*-to teach; *yei*-that which; *śikṣā*-aṣṭaka-eight instructions; *kahilā*-described; *sei śloka-aṣṭakera*-of the same eight verses; *artha*-the meaning; *punaḥ āsvādilā*-again He tasted.



TRANSLATION



Śrī Caitanya Mahāprabhu composed those eight stanzas to instruct the devotees, but He also personally tasted their meaning.





TEXT 140





mukhya-mukhya-līlāra artha kariluṅ kathana



'anuvāda' haite smare grantha-vivaraṇa



SYNONYMS



*mukhya-mukhya-līlāra*-of the chief pastimes of Lord Śrī Caitanya Mahāprabhu; *artha*-the meaning; *kariluṅ*-have done; *kathana*-describing; *anuvāda haite*-by repeating them again; *smare*-one remembers; *grantha-vivaraṇa*-the description in the book.



TRANSLATION



I have thus described the principal pastimes and their meaning, for by such repetition one can remember the descriptions in the book.





TEXT 141





eka eka paricchedera kathā--aneka-prakāra



mukhya-mukhya kahiluṅ, kathā nā yāya vistāra



SYNONYMS



*eka eka paricchedera*-of every chapter; *kathā*-description; *aneka*-prakāra-different varieties; *mukhya-mukhya kahiluṅ*-I have repeated only the principal ones; *kathā*-discussions; *nā yāya*-not possible; *vistāra*-expansion.



TRANSLATION



In every chapter there are various topics, but I have selected only those that are principal, for not all of them could be described again.





TEXTS 142-143





śrī-rādhā-saha 'śrī-madana-mohana'



śrī-rādhā-saha 'śrī-govinda'-caraṇa



śrī-rādhā-saha śrīla 'śrī-gopīnātha'



ei tina ṭhākura haya 'gauḍiyāra nātha'



SYNONYMS



*śrī*-rādhā-saha-with Śrīmatī Rādhārāṇī; *śrī-madana-mohana*-the Deity Madana-mohanajī; *śrī*-rādhā-saha-with Śrīmatī Rādhārāṇī; *śrī-govinda-caraṇa*-the lotus feet of Śrī Govindajī; *śrī*-rādhā-saha-with Śrīmatī Rādhārāṇī; *śrīla śrī-gopīnātha*-the all-beautiful and opulent Gopīnāthajī; *ei tina*-all these three; *ṭhākura*-Deities; *haya*-are; *gauḍiyāra nātha*-worshipable by all the Gauḍīya Vaiṣṇavas.



TRANSLATION



The Vṛndāvana Deities of Madana-mohana with Śrīmatī Rādhārāṇī, Govinda with Śrīmatī Rādhārāṇī, and Gopīnātha with Śrīmatī Rādhārāṇī are the life and soul of the Gauḍīya Vaiṣṇavas.





TEXTS 144-146





śrī-kṛṣṇa-caitanya, śrī-yuta nityānanda



śrī-advaita-ācārya, śrī-gaura-bhakta-vṛnda



śrī-svarūpa, śrī-rūpa, śrī-sanātana



śrī-guru śrī-raghunātha, śrī-jīva-caraṇa



nija-śire dhari' ei sabāra caraṇa



yāhā haite haya saba vāñchita-pūraṇa



SYNONYMS



*śrī-kṛṣṇa-caitanya*-Lord Śrī Caitanya Mahāprabhu; *śrī-yuta nityānanda*-Lord Nityānanda; *śrī-advaita-ācārya*-Śrī Advaita Prabhu; *śrī-gaura-bhakta-vṛnda*-the devotees of Śrī Caitanya Mahāprabhu; *śrī*-svarūpa-Svarūpa Dāmodara Gosvāmī; *śrī-rūpa*-Śrī Rūpa Gosvāmī; *śrī*-sanātana-Śrīla Sanātana Gosvāmī; *śrī-guru*-the spiritual master; *śrī*-raghunātha-Raghunātha dāsa Gosvāmī; *śrī-jīva-caraṇa*-the lotus feet of Śrīla Jīva Gosvāmī; *nija-śire dhari'*-catching on my head; *ei sabāra caraṇa*-the lotus feet of all of them; *yāhā haite*-by which action; *haya*-there is; *saba*-all; *vāñchita-pūraṇa*-the fulfilling of desires.



TRANSLATION



So that my desires may be fulfilled, I place the lotus feet of these personalities on my head: Lord Śrī Caitanya Mahāprabhu, with Lord Nityānanda, Advaita Ācārya and Their devotees, as well as Śrī Svarūpa Dāmodara Gosvāmī, Śrī Rūpa Gosvāmī, Śrī Sanātana Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, who is my spiritual master, and Śrīla Jīva Gosvāmī.



PURPORT



Śrīla Raghunātha dāsa Gosvāmī was the instructing spiritual master of Kṛṣṇadāsa Kavirāja Gosvāmī and has therefore been described as śrī-guru.





TEXT 147





sabāra caraṇa-kṛpā--'guru upādhyāyi'



mora vāṇī--śiṣyā, tāre bahuta nācāi



SYNONYMS



*sabāra*-of all of them; *caraṇa-kṛpā*-the mercy of the lotus feet; *guru upādhyāyī*-my teacher of Vedic instruction; *mora vāṇī*-my words; *śiṣyā*-the disciples; *tāre*-them; *bahuta nācāi*-I made dance in various ways.



TRANSLATION



The mercy of their lotus feet is my spiritual master, and my words are my disciples that I have made dance in various ways.



PURPORT



Upādhyāyī, or upādhyāya, refers to one who teaches when approached (upetya adhīyate asmāt). In the Manu-saṁhitā it is said:





eka-deśaṁ tu vedasya

vedāṅgāny api vā punaḥ

yo 'dhyāpayati vṛtty-artham

upādhyāyaḥ sa ucyate



"One who teaches others a part of the *Vedas* or literatures supplementary to the *Vedas* may be called upādhyāya." Upādhyāya also refers to one who teaches art.





TEXT 148





śiṣyāra śrama dekhi' guru nācāna rākhilā



'kṛpā' nā nācāya, 'vāṇī' vasiyā rahilā



SYNONYMS



*śiṣyāra*-of the disciples; *śrama*-the fatigue; *dekhi'*-seeing; *guru*-the spiritual master; *nācāna rākhilā*-stopped causing the dancing; *kṛpā*-mercy; *nā nācāya*-does not make dance; *vāṇī*-the words; *vasiyā*-sitting down; *rahilā*-remain silent.



TRANSLATION



Seeing the fatigue of the disciples, the spiritual master has stopped making them dance, and because that mercy no longer makes them dance, my words now sit silently.





TEXT 149





anipuṇā vāṇī āpane nācite nā jāne



yata nācāilā, nāci' karilā viśrāme



SYNONYMS



*anipuṇā vāṇī*-inexperienced words; *āpane*-by themselves; *nācite*-to dance; *nā*-not; *jāne*-know how; *yata*-whatever; *nācāilā*-caused to dance; *nāci'*-after dancing; *karilā viśrāme*-took rest.



TRANSLATION



My inexperienced words do not know how to dance by themselves. The mercy of the guru made them dance as much as possible, and now, after dancing, they have taken rest.





TEXT 150





saba śrotā-gaṇera kari caraṇa vandana



yāṅ-sabāra caraṇa-kṛpā--śubhera kāraṇa



SYNONYMS



*saba*-all; *śrotā-gaṇera*-of the readers; *kari*-I do; *caraṇa vandana*-worshiping the lotus feet; *yāṅ-sabāra*-of all of whom; *caraṇa-kṛpā*-the mercy of the lotus feet; *śubhera kāraṇa*-the cause of all good fortune.



TRANSLATION



I now worship the lotus feet of all my readers, for by the mercy of their lotus feet there is all good fortune.





TEXT 151





caitanya-caritāmṛta yei jana śune



tāṅra caraṇa dhuñā karoṅ muñi pāne



SYNONYMS



*caitanya-caritāmṛta*-the description of Lord Śrī Caitanya's pastimes; *yei jana śune*-anyone who hears; *tāṅra caraṇa*-his lotus feet; *dhuñā*-washing; *karoṅ*-do; *muñi*-I; *pāne*-drinking.



TRANSLATION



If one hears the pastimes of Lord Śrī Caitanya Mahāprabhu as described in Śrī *Caitanya-caritāmṛta*, I wash his lotus feet and drink the water.





TEXT 152





śrotāra pada-reṇu karoṅ mastaka-bhūṣaṇa



tomarā e-amṛta pile saphala haila śrama



SYNONYMS



*śrotāra*-of the audience; *pada-reṇu*-the dust of the lotus feet; *karoṅ*-I make; *mastaka-bhūṣaṇa*-a decoration on my head; *tomarā*-all of you; *e-amṛta*-this nectar; *pile*-have drunk; *sa*-phala-successful; *haila*-has become; *śrama*-my labor.



TRANSLATION



I decorate my head with the dust of the lotus feet of my audience. Now you have all drunk this nectar, and therefore my labor is successful.





TEXT 153





śrī-rūpa-raghunātha-pade yāra āśa



caitanya-caritāmṛta kahe kṛṣṇadāsa



SYNONYMS



*śrī*-rūpa-Śrīla Rūpa Gosvāmī; raghunātha-Śrīla Raghunātha dāsa Gosvāmī; *pade*-at the lotus feet; *yāra*-whose; *āśa*-expectation; *caitanya-caritāmṛta*-the book named Caitanya-caritāmṛta; *kahe*-describes; kṛṣṇadāsa-Śrīla Kṛṣṇadāsa Kavirāja Gosvāmī.



TRANSLATION



Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī *Caitanya-caritāmṛta*, following in their footsteps.





TEXT 154





caritam amṛtam etac chrīla-caitanya-viṣṇoḥ



śubhadam aśubhanāśi śraddhayāsvādayed yaḥ



tad-amala-pada-padme bhṛṅgatām etya so 'yaṁ



rasayati rasam uccaiḥ prema-mādhvīka-pūram



SYNONYMS



*caritam*-the character; *amṛtam*-nectarean; *etat*-this; *śrīla*-most opulent; *caitanya*-Lord Caitanya Mahāprabhu; *viṣṇoḥ*-of He who is Lord Viṣṇu Himself, the Supreme Personality of Godhead; *śubhadam*-giving auspiciousness; *aśubha*-nāśi-destroying all inauspiciousness; *śraddhayā*-with faith and love; *āsvādayet*-should taste; *yaḥ*-anyone who; *tat*-amala-pada-padme-at the spotless lotus feet of the Supreme Personality of Godhead; *bhṛṅgatām etya*-becoming like a bumblebee; *saḥ*-that person; *ayam*-this; *rasayati*-tastes; *rasam*-transcendental mellow; *uccaiḥ*-a large quantity; *prema-mādhvīka*-of the wine of ecstatic love; *pūram*-full.



TRANSLATION



*Caitanya-caritāmṛta* is filled with the activities of Śrī Caitanya Mahāprabhu, who is the Supreme Personality of Godhead Himself. It invokes all good fortune and destroys everything inauspicious. If one tastes the nectar of *Caitanya-caritāmṛta* with faith and love, I become like a bumblebee tasting the honey of transcendental love from his lotus feet.





TEXT 155





śrīman-madana-gopāla-



govindadeva-tuṣṭaye



caitanyārpitam astv etac



caitanya-caritāmṛtam



SYNONYMS



*śrīmat*-all-beautiful; *madana-gopāla*-of the Deity Madana-mohana; *govinda-deva*-of the Deity Śrī Govindadeva in Vṛndāvana; *tuṣṭaye*-for the satisfaction; *caitanya*-arpitam-offered to Śrī Caitanya Mahāprabhu; *astu*-let it be; *etat*-this book; *caitanya*-caritāmṛtam-containing the nectarean activities of Lord Śrī Caitanya Mahāprabhu.



TRANSLATION



Since this book, *Caitanya-caritāmṛta*, is now complete, having been written for the satisfaction of the most opulent Deities Madana-mohanajī and Govindajī, let it be offered at the lotus feet of Śrī Kṛṣṇa Caitanyadeva.





TEXT 156





parimala-vāsita-bhuvanaṁ



svarasonmādita-rasajña-rolambam



giridhara-caraṇāmbhojaṁ



kaḥ khalu rasikaḥ samīhate hātum



SYNONYMS



*parimala*-with the scent; *vāsita*-perfumed; *bhuvanam*-the whole world; *sva*-rasa-unmādita-inspired by their own mellows; *rasa*-jña-devotees; *rolambam*-like bumblebees; *giridhara-caraṇa-ambhojam*-the lotus feet of Lord Giridhari; *kaḥ*-who; *khalu*-certainly; *rasikaḥ*-a realized soul; *samīhate hātum*-endeavors to give up.



TRANSLATION



Realized devotees are like bumblebees maddened by their own mellows at Kṛṣṇa's lotus feet. The scent of those lotus feet perfumes the entire world. Who is the realized soul that could give them up?





TEXT 157





śāke sindhv-agni-vāṇendau



jyaiṣṭhe vṛndāvanāntare



sūryāhe 'sita-pañcamyāṁ



grantho 'yaṁ pūrṇatāṁ gataḥ



SYNONYMS



*śāke*-in the Śakābda Era; *sindhu-agni-vāṇendau*-in 1537; *jyaiṣṭhe*-in the month of Jyaiṣṭha (May-June); *vṛndāvana-antare*-in the forest of Vṛndāvana; *sūrya*-ahe-on the day of the sun (Sunday); *asita*-pañcamyām-on the fifth day of the dark fortnight; *granthaḥ*-book; *ayam*-this (Caitanya-caritāmṛta); *pūrṇatām*-completion; *gataḥ*-achieved.



TRANSLATION



In Vṛndāvana in the year 1537, Śakābda Era, in the month of Jyaiṣṭha [May-June], on Sunday, the fifth day of the waning moon, this *Caitanya-caritāmṛta* has been completed.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, *Antya-līlā*, Twentieth Chapter, describing the meaning of Śikṣāṣṭaka and how the Lord tasted it Himself.



END OF THE ANTYA-LĪLĀ





Concluding Words



Today, Sunday, November 10, 1974-corresponding to the 10th of Kārtikka, Caitanya Era 488, the eleventh day of the dark fortnight, the Rāma-ekādaśī-we have now finished the English translation of Śrī Kṛṣṇadāsa Kavirāja Gosvāmī's Śrī *Caitanya-caritāmṛta* in accordance with the authorised order of His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākur Gosvāmī Mahārāja, my beloved eternal spiritual master, guide and friend. Although according to material vision His Divine Grace Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda passed away from this material world on the last day of December, 1936, I still consider His Divine Grace to be always present with me by his vāṇī, his words. There are two ways of association-by vāṇī and by vapu. Vāṇī means words, and vapu means physical presence. Physical presence is sometimes appreciable and sometimes not, but vāṇī continues to exist eternally. Therefore we must take advantage of the vāṇī, not the physical presence. *Bhagavad-gītā*, for example, is the vāṇī of Lord Kṛṣṇa. Although Kṛṣṇa was personally present five thousand years ago and is no longer physically present from the materialistic point of view, *Bhagavad-gītā* continues.



In this connection we may call to memory the time when I was fortunate enough to meet His Divine Grace Śrīla Prabhupāda, sometime in the year 1922. Śrīla Prabhupāda had come from Calcutta to Śrīdhama Māyāpur to start the missionary activities of the Gauḍīya Maṭha. He was sitting in a house at Ulta Danga when through the inducement of an intimate friend, the late Śrīman Narendranātha Mallika, I had the opportunity to meet His Divine Grace for the first time. I do not remember the actual date of the meeting, but at that time I was one of the managers of Dr. Bose's laboratory in Calcutta. I was a newly married young man, addicted to Gandhi's movement and dressed in khadi. Fortunately, even at our first meeting, His Divine Grace advised me to preach the cult of Śrī Caitanya Mahāprabhu in English in the Western countries. Because at that time I was a complete nationalist, a follower of Mahātma Gandhi's, I submitted to His Divine Grace that unless our country were freed from foreign subjugation, no one would hear the message of Śrī Caitanya Mahāprabhu seriously. Of course, we had some argument on this subject, but at last I was defeated and convinced that Śrī Caitanya Mahāprabhu's message is the only panacea for suffering humanity. I was also convinced that the message of Śrī Caitanya Mahāprabhu was then in the hands of a very expert devotee and that surely the message of Śrī Caitanya Mahāprabhu would spread all over the world. I could not, however, immediately take up his instructions to preach, but I took his words very seriously and was always thinking of how to execute his order, although I was quite unfit to do so.



In this way I passed my life as a householder until 1950, when I retired from family life as a vānaprastha. With no companion, I loitered here and there until 1959, when I took sannyāsa. Then I was completely ready to discharge the order of my spiritual master. Previously, in 1936, just before His Divine Grace passed away at Jagannātha Purī, I wrote him a letter asking what I could do to serve him. In reply, he wrote me a letter, dated 13 December 1936, ordering me, in the same way, to preach in English the cult of Śrī Caitanya Mahāprabhu as I had heard it from him.



After he passed away, I started the fortnightly magazine Back to Godhead sometime in 1944 and tried to spread the cult of Śrī Caitanya Mahāprabhu through this magazine. After I took sannyāsa, a well-wishing friend suggested that I write books instead of magazines. Magazines, he said, might be thrown away, but books remain perpetually. Then I attempted to write *Śrīmad-Bhāgavatam*. Before that, when I was a householder, I had written on Śrīmad *Bhagavad-gītā* and had completed about eleven hundred pages, but somehow or other the manuscript was stolen. In any case, when I had published *Śrīmad-Bhāgavatam*, First Canto, in three volumes in India, I thought of going to the U.S.A. By the mercy of His Divine Grace, I was able to come to New York on September 17, 1965. Since then, I have translated many books, including *Śrīmad-Bhāgavatam*, *Bhakti-rasāmṛta-sindhu*, *Teachings of Lord Caitanya* (a summary) and many others.



In the meantime, I was induced to translate Śrī *Caitanya-caritāmṛta* and publish it in an elaborate version. In his leisure time in later life, His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhakura would simply read *Caitanya-caritāmṛta*. It was his favorite book. He used to say that there would be a time when the foreigners would learn the Bengali langage to read *Caitanya-caritāmṛta*. The work on this translation began about eighteen months ago. Now, by the grace of Śrī Caitanya Mahāprabhu and his Divine Grace Bhaktisiddhānta Sarasvatī Ṭhakura, it is finished. In this connection I have to thank my American disciples, especially Śrīman Pradyumna dāsa Adhikārī, Śrīman Nitāi dāsa Adhikārī, Śrīman Jayādvaita dāsa Brahmacārī and many other boys and girls who are sincerely helping me in writing, editing and publishing all these literatures.



I think that His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura is always seeing my activities and guiding me within my heart by his words. As it is said in *Śrīmad Bhāgavatam*, tene brahma hṛdā ya ādi-kavaye. Spiritual inspiration comes from within the heart, wherein the Supreme Personality of Godhead, in His Paramātmā feature, is always sitting with all His devotees and associates. It is to be admitted that whatever translation work I have done is through the inspiration of my spiritual master because personally I am most insignificant and incompetent to do this materially impossible work. I do not think myself a very learned scholar, but I have full faith in the service of my spiritual master, His Divine Grace Śrīla Bhaktisiddhānta Sarasvatī Ṭhakura. If there is any credit to my activities of translating, it is all due to His Divine Grace. Certainly if His Divine Grace were personally present at this time, it would have been a great occasion for jubiliation, but even though he is not physically present, I am confident that he is very pleased by this work of translation. He was very fond of seeing many books published to spread the Kṛṣṇa consciousness movement. Therefore our society, the International Society for Kṛṣṇa Consciousness, has formed to execute the order of Śrī Caitanya Mahāprabhu and His Divine Grace Śrīla Bhaktisiddhānta Sarasvatī Ṭhakura.



It is my wish that devotees of Lord Caitanya all over the world enjoy this translation, and I am glad to express my gratitude to the learned men in the Western countries who are so pleased with my work that they are ordering in advance all my books that will be published in the future. On this occasion therefore, I request my disciples who are determined to help me in this work to continue their cooperation fully, so that philosophers, scholars, religionists and people in general all over the world will benefit by reading our transcendental literatures such as *Śrīmad-Bhāgavatam* and Śrī *Caitanya-caritāmṛta*.



Thus end the Bhaktivedanta purports to Śrī *Caitanya-caritāmṛta*, dated November 10, 1974, at the Bhaktivedanta Book Trust, Hare Kṛṣṇa Land, Juhu, Bombay.